T30n1579_瑜伽師地論
大正藏第 30 冊 No. 1579 瑜伽師地論
No. 1579 [cf. Nos. 1580-1584]
瑜伽師地論卷第一
彌勒菩薩說
三藏法師玄奘奉 詔譯
本地分中五識身相應地第一
云何瑜伽師地。謂十七地。何等十七。
嗢拖南曰。
五識相應意 有尋伺等三 三摩地俱非 有心無心地 聞思修所立 如是具三乘 有依及無依 是名十七地
一者五識身相應地。二者意地。三者有尋有伺地。四者無尋唯伺地。五者無尋無伺地。六者三摩呬多地。七者非三摩呬多地。八者有心地。九者無心地。十者聞所成地。十一者思所成地。十二者修所成地。十三者聲聞地。十四者獨覺地。十五者菩薩地。十六者有餘依地。十七者無餘依地。如是略說十七。名為瑜伽師地。
云何五識身相應地。謂五識身自性。彼所依彼所緣。彼助伴彼作業。如是總名五識身相應地。何等名為五識身耶。所謂眼識耳識。鼻識舌識身識。
云何眼識自性。謂依眼了別色。彼所依者。俱有依謂眼。等無間依謂意。種子依謂即此一切種子。執受所依。異熟所攝阿賴耶識。如是略說二種所依。謂色非色。眼是色余非色。眼謂四大種所造。
【現代漢語翻譯】 現代漢語譯本 大正藏第 30 冊 No. 1579 瑜伽師地論 No. 1579 [cf. Nos. 1580-1584] 瑜伽師地論卷第一 彌勒菩薩說 三藏法師玄奘奉 詔譯 本地分中五識身相應地第一 云何瑜伽師地？謂十七地。何等十七？ 嗢拖南曰： 五識相應意 有尋伺等三 三摩地俱非 有心無心地 聞思修所立 如是具三乘 有依及無依 是名十七地 一者五識身相應地。二者意地。三者有尋有伺地。四者無尋唯伺地。五者無尋無伺地。六者三摩呬多地。七者非三摩呬多地。八者有心地。九者無心地。十者聞所成地。十一者思所成地。十二者修所成地。十三者聲聞地（Śrāvakabhūmi）。十四者獨覺地（Pratyekabuddhabhūmi）。十五者菩薩地（Bodhisattvabhūmi）。十六者有餘依地。十七者無餘依地。如是略說十七，名為瑜伽師地。 云何五識身相應地？謂五識身自性。彼所依彼所緣。彼助伴彼作業。如是總名五識身相應地。何等名為五識身耶？所謂眼識、耳識、鼻識、舌識、身識。 云何眼識自性？謂依眼了別色。彼所依者，俱有依謂眼，等無間依謂意，種子依謂即此一切種子，執受所依，異熟所攝阿賴耶識（Ālayavijñāna）。如是略說二種所依，謂色非色。眼是色余非色。眼謂四大種所造。
【English Translation】 English version Taisho Tripitaka Volume 30, No. 1579 Yogācārabhūmi-śāstra No. 1579 [cf. Nos. 1580-1584] Yogācārabhūmi-śāstra, Volume 1 Said by Maitreya Bodhisattva Translated under Imperial Order by Tripitaka Master Xuanzang First, the Section on the Five Consciousnesses Corresponding to the Ground in the Local Section What is the Yogācārabhūmi? It is the seventeen grounds. What are the seventeen? The Udanas say: The five consciousnesses correspond to the mind, with initial and sustained application of thought, these three. Samadhi, both with and without; with mind, without mind. Established by hearing, thinking, and cultivating; thus possessing the three vehicles. With remainder and without remainder; these are called the seventeen grounds. First is the ground corresponding to the five consciousnesses. Second is the mind ground. Third is the ground with initial and sustained application of thought. Fourth is the ground without initial application of thought, but with only sustained application of thought. Fifth is the ground without initial or sustained application of thought. Sixth is the ground of Samāhita. Seventh is the ground of non-Samāhita. Eighth is the ground with mind. Ninth is the ground without mind. Tenth is the ground accomplished by hearing. Eleventh is the ground accomplished by thinking. Twelfth is the ground accomplished by cultivation. Thirteenth is the Śrāvakabhūmi (Disciple Ground). Fourteenth is the Pratyekabuddhabhūmi (Solitary Buddha Ground). Fifteenth is the Bodhisattvabhūmi (Bodhisattva Ground). Sixteenth is the ground with remainder. Seventeenth is the ground without remainder. These are the seventeen grounds, briefly stated, called the Yogācārabhūmi. What is the ground corresponding to the five consciousnesses? It is the self-nature of the five consciousnesses, their support, their object, their companions, and their activity. These are collectively called the ground corresponding to the five consciousnesses. What are the five consciousnesses? They are eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness. What is the self-nature of eye consciousness? It is the discrimination of form based on the eye. Its supports are: the co-existent support, which is the eye; the immediately preceding support, which is the mind; the seed support, which is all the seeds; the support of appropriation, the Ālayavijñāna (storehouse consciousness) governed by the ripening of karma. These are the two kinds of supports, briefly stated: form and non-form. The eye is form, the rest are non-form. The eye is made of the four great elements.
眼識所依凈色。無見有對。意謂眼識無間過去識。一切種子識。謂無始時來樂著戲論。熏習為因。所生一切種子異熟識。彼所緣者。謂色。有見有對。此復多種。略說有三。謂顯色形色表色。顯色者。謂青黃赤白。光影明闇。雲煙塵霧。及空一顯色。形色者。謂長短方圓。粗細正不正高下色。表色者。謂取捨屈伸。行住坐臥。如是等色。又顯色者。謂若色顯了眼識所行。形色者。謂若色積集長短等分別相。表色者。謂即此積集色生滅相續。由變異因於先生處不復重生轉于異處。或無間或有間。或近或遠差別生。或即於此處變異生。是名錶色。又顯色者。謂光明等差別。形色者。謂長短等積集差別。表色者。謂業用為依轉動差別。如是一切顯形表色。是眼所行。眼境界。眼識所行。眼識境界。眼識所緣。意識所行。意識境界。意識所緣。名之差別。又即此色復有三種。謂若好顯色。若惡顯色。若俱異顯色。似色顯現。彼助伴者。謂彼俱有相應諸心所有法。所謂。作意觸受想思。及余眼識俱有相應諸心所有法。又彼諸法同一所緣。非一行相。俱有相應一一而轉。又彼一切各各從自種子而生。彼作業者。當知有六種。謂唯了別自境所緣。是名初業。唯了別自相。唯了別現在。唯一剎那了別。復有二業。謂隨意識轉。隨善染轉
【現代漢語翻譯】 現代漢語譯本 眼識所依賴的清凈色（凈色，指構成眼根的物質），是不可見但有對礙的（無見有對，指眼根不能直接被看見，但會與其他物質產生阻礙）。意（意，指末那識）指的是眼識無間斷的過去識（無間過去識，指緊接著眼識之前的意識）。一切種子識（一切種子識，指阿賴耶識），指的是從無始以來，由於喜愛執著于虛妄的言論（樂著戲論），通過熏習作為原因，所產生的一切種子異熟識（異熟識，指由業力成熟而產生的果報識）。 它（阿賴耶識）所緣的對象，指的是色（色，指物質現象），是有見且有對礙的（有見有對，指可以被看見，且會與其他物質產生阻礙）。這種色又有很多種，簡略地說有三種，分別是顯色、形色和表色。顯色指的是青、黃、赤、白等顏色，以及光、影、明、暗，云、煙、塵、霧，以及空中的一種顯色。 形色指的是長、短、方、圓，粗、細、正、不正，高、下等形狀的色。表色指的是取、舍、屈、伸，行、住、坐、臥等動作所表現出來的色。另外，顯色指的是那些明顯地被眼識所感知的色。形色指的是那些積聚起來，具有長短等分別相的色。表色指的是這種積聚起來的色的生滅相續，由於變異的原因，在先前產生的地方不再重新產生，而是轉移到其他地方，或者無間斷地，或者有間斷地，或者近，或者遠，產生差別，或者就在這個地方發生變異，這叫做表色。 另外，顯色指的是光明等差別。形色指的是長短等積聚的差別。表色指的是以業用為依據的轉動差別。像這樣，一切顯色、形色、表色，都是眼所行、眼境界、眼識所行、眼識境界、眼識所緣、意識所行、意識境界、意識所緣，只是名稱上的差別。 另外，這些色又可以分為三種，分別是好的顯色、壞的顯色和既不好也不壞的顯色。類似於色的顯現。它們的助伴，指的是與它們同時存在的相應的各種心所有法（心所有法，指伴隨心識生起的各種心理活動），也就是作意、觸、受、想、思，以及其他與眼識同時存在的相應的各種心所有法。而且這些法都以同一個對像為所緣，但不是以同一種行相，而是同時存在，各自相應地運轉。而且它們一切都各自從自己的種子而生。它們的作用，應當知道有六種，第一種是僅僅了別自己的境界所緣，這叫做初業。僅僅了別自己的相。僅僅了別現在。僅僅一個剎那了別。還有兩種作用，是隨意識運轉，隨善染運轉。
【English Translation】 English version The pure form (凈色, jing se, pure form, referring to the material constituting the eye faculty) on which eye consciousness relies is invisible but obstructive (無見有對, wu jian you dui, invisible and obstructive, meaning the eye faculty cannot be directly seen but will cause obstruction with other materials). 'Mind' (意, yi, mind, referring to Manas consciousness) refers to the immediately preceding consciousness of eye consciousness (無間過去識, wu jian guo qu shi, immediately preceding consciousness, referring to the consciousness immediately before eye consciousness). 'All-seed consciousness' (一切種子識, yi qie zhong zi shi, all-seed consciousness, referring to Alaya consciousness) refers to the differentiated consciousness of all seeds (異熟識, yi shu shi, differentiated consciousness, referring to the consciousness of karmic retribution) that arises from beginningless time due to delighting in and clinging to delusive discourses (樂著戲論, le zhuo xi lun), with habitual tendencies as the cause. Its (Alaya consciousness's) object of focus refers to form (色, se, form, referring to material phenomena), which is visible and obstructive (有見有對, you jian you dui, visible and obstructive, meaning it can be seen and will cause obstruction with other materials). This form is of many kinds; briefly speaking, there are three: manifest form, shape form, and indicative form. Manifest form refers to colors such as blue, yellow, red, and white, as well as light, shadow, brightness, darkness, clouds, smoke, dust, fog, and a certain manifest form in the sky. Shape form refers to forms such as long, short, square, round, coarse, fine, straight, crooked, high, and low. Indicative form refers to colors manifested by actions such as taking, relinquishing, bending, stretching, walking, standing, sitting, and lying down. Furthermore, manifest form refers to those colors that are clearly perceived by eye consciousness. Shape form refers to those colors that are accumulated and have distinguishing characteristics such as length and shortness. Indicative form refers to the continuous arising and ceasing of this accumulated form, which, due to the cause of change, no longer arises again in the place where it previously arose, but transfers to another place, either without interruption, or with interruption, either near, or far, giving rise to differences, or changes occur right in this place; this is called indicative form. Furthermore, manifest form refers to differences such as brightness. Shape form refers to accumulated differences such as length and shortness. Indicative form refers to differences in movement based on karmic function. Thus, all manifest form, shape form, and indicative form are what the eye perceives, the realm of the eye, what eye consciousness perceives, the realm of eye consciousness, what eye consciousness focuses on, what consciousness perceives, the realm of consciousness, and what consciousness focuses on; these are merely differences in name. Furthermore, these forms can be divided into three types: good manifest form, bad manifest form, and manifest form that is neither good nor bad. Appearances similar to form. Their companions refer to the various mental factors (心所有法, xin suo you fa, mental factors, referring to various psychological activities that arise with consciousness) that exist simultaneously with them, namely attention, contact, sensation, conception, thought, and other various mental factors that exist simultaneously with eye consciousness. Moreover, all these dharmas take the same object as their focus, but not with the same characteristic; rather, they exist simultaneously and function in accordance with each other. And all of them arise from their own seeds. Their functions, it should be known, are of six kinds: the first is merely distinguishing the object of one's own realm; this is called the initial function. Merely distinguishing one's own characteristic. Merely distinguishing the present. Merely distinguishing for a single instant. There are also two functions: following the functioning of consciousness, and following the functioning of good and defiled states.
。隨發業轉。又復能取愛非愛果。是第六業。
云何耳識自性。謂依耳了別聲。彼所依者俱有依。謂耳。等無間依。謂意。種子依。謂一切種子阿賴耶識。耳謂四大種所造。耳識所依凈色。無見有對。意及種子如前分別。彼所緣者謂聲。無見有對。此復多種。如螺貝聲大小鼓聲。舞聲歌聲諸音樂聲。俳戲叫聲女聲男聲。風林等聲。明瞭聲不明瞭聲。有義聲無義聲。下中上聲。江河等聲。斗諍諠雜聲。受持演說聲。論義抉擇聲。如是等類有眾多聲。此略三種。謂因執受大種聲。因不執受大種聲。因執受不執受大種聲。初唯內緣聲。次唯外緣聲。后內外緣聲。此復三種。謂可意聲。不可意聲。俱相違聲。又復聲者。謂鳴音詞吼。表彰語等差別之名。是耳所行。耳境界。耳識所行。耳識境界。耳識所緣。意識所行。意識境界。意識所緣。助伴及業如眼識應知。
云何鼻識自性。謂依鼻了別香。彼所依者。俱有依。謂鼻。等無間依。謂意。種子依。謂一切種子阿賴耶識。鼻謂四大種所造。鼻識所依凈色。無見有對。意及種子如前分別。彼所緣者謂香。無見有對。此復多種。謂好香惡香平等香。鼻所嗅知根莖華葉果實之香。如是等類有眾多香。又香者。謂鼻所聞。鼻所取。鼻所嗅等差別之名。是鼻所行。鼻境界。鼻
【現代漢語翻譯】 現代漢語譯本：隨著所發之業而轉變，又能取得可愛與不可愛的果報，這是第六種業。
什麼是耳識的自性？就是依靠耳朵來了別聲音。它的所依之物，俱有依是指耳朵，等無間依是指意，種子依是指一切種子阿賴耶識（Alaya-vijnana，儲存所有經驗的意識）。耳朵是指四大種（四大元素）所造，是耳識所依的清凈色，無見有對。意和種子的解釋如前所述。它的所緣之物是聲音，無見有對。聲音又有很多種，如螺貝的聲音、大小鼓的聲音、舞蹈的聲音、歌唱的聲音、各種音樂的聲音、滑稽戲的聲音、叫喊的聲音、女人的聲音、男人的聲音、風聲、林聲等等。有清晰的聲音、不清晰的聲音、有意義的聲音、沒有意義的聲音、低沉、中等、高亢的聲音，江河的聲音，爭鬥喧鬧的聲音，受持演說的聲音，論義抉擇的聲音，像這樣的類別有很多種聲音。這裡簡略地分為三種：因執受大種（Mahabhuta，四大元素）的聲音，因不執受大種的聲音，因執受不執受大種的聲音。第一種只是內緣的聲音，第二種只是外緣的聲音，第三種是內外緣的聲音。這又可以分為三種：可意的聲音，不可意的聲音，俱相違的聲音。聲音，是指鳴叫、音調、詞語、吼叫、表彰語言等等不同的名稱，是耳朵所行、耳朵的境界、耳識所行、耳識的境界、耳識所緣、意識所行、意識的境界、意識所緣。助伴和業應該像眼識那樣理解。
什麼是鼻識的自性？就是依靠鼻子來了別香氣。它的所依之物，俱有依是指鼻子，等無間依是指意，種子依是指一切種子阿賴耶識。鼻子是指四大種所造，是鼻識所依的清凈色，無見有對。意和種子的解釋如前所述。它的所緣之物是香氣，無見有對。香氣又有很多種，如好香、惡香、平等香，鼻子所嗅知的根、莖、花、葉、果實的香氣。像這樣的類別有很多種香氣。香氣，是指鼻子所聞、鼻子所取、鼻子所嗅等等不同的名稱，是鼻子所行、鼻子的境界、鼻
【English Translation】 English version: Furthermore, it transforms according to the karma that is generated, and is also able to take agreeable and disagreeable results. This is the sixth karma.
What is the self-nature of ear-consciousness (Srotra-vijnana)? It is the distinguishing of sound based on the ear. Its supports are: the co-existent support, which is the ear; the immediately preceding support, which is the mind (Manas); and the seed support, which is the storehouse consciousness (Alaya-vijnana) containing all seeds. The ear is made of the four great elements (Mahabhuta) and is the pure form that ear-consciousness relies on, invisible and having contact. The mind and the seeds are as explained before. Its object is sound, invisible and having contact. This is of many kinds, such as the sound of conch shells, the sound of large and small drums, the sound of dancing, the sound of singing, the sounds of various musical instruments, the sound of farces, the sound of shouting, the sound of women, the sound of men, the sound of wind, the sound of forests, and so on. There are clear sounds, unclear sounds, meaningful sounds, meaningless sounds, low, medium, and high sounds, the sounds of rivers, the sounds of fighting and clamor, the sounds of reciting and expounding, the sounds of debating and deciding. There are many kinds of sounds like these. Briefly, there are three kinds: sounds caused by the great elements that are apprehended, sounds caused by the great elements that are not apprehended, and sounds caused by the great elements that are both apprehended and not apprehended. The first is only internally conditioned sound, the second is only externally conditioned sound, and the third is both internally and externally conditioned sound. These can be further divided into three kinds: agreeable sounds, disagreeable sounds, and mutually conflicting sounds. Furthermore, 'sound' refers to different names such as cries, tones, words, roars, and expressive language. It is what the ear traverses, the realm of the ear, what ear-consciousness traverses, the realm of ear-consciousness, what ear-consciousness cognizes, what mind-consciousness traverses, the realm of mind-consciousness, and what mind-consciousness cognizes. The assisting factors and karma should be understood as with eye-consciousness.
What is the self-nature of nose-consciousness (Ghrana-vijnana)? It is the distinguishing of smells based on the nose. Its supports are: the co-existent support, which is the nose; the immediately preceding support, which is the mind; and the seed support, which is the storehouse consciousness (Alaya-vijnana) containing all seeds. The nose is made of the four great elements and is the pure form that nose-consciousness relies on, invisible and having contact. The mind and the seeds are as explained before. Its object is smell, invisible and having contact. This is of many kinds, such as good smells, bad smells, and neutral smells; the smells of roots, stems, flowers, leaves, and fruits that the nose smells and knows. There are many kinds of smells like these. Furthermore, 'smell' refers to different names such as what the nose hears, what the nose takes, what the nose smells, and so on. It is what the nose traverses, the realm of the nose, the nose
識所行。鼻識境界。鼻識所緣。意識所行。意識境界。意識所緣。助伴及業如前應知。
云何舌識自性。謂依舌了別味。彼所依者。俱有依。謂舌。等無間依。謂意。種子依。謂一切種子阿賴耶識。舌謂四大種所造。舌識所依凈色。無見有對。意及種子如前分別。彼所緣者謂味。無見有對。此復多種。謂苦酢辛甘鹹淡。可意不可意。若舍處所舌所嘗。又味者。謂應嘗應吞應啖。應飲應舐應吮應受用。如是等差別之名。是舌所行。舌境界。舌識所行。舌識境界。舌識所緣。意識所行。意識境界。意識所緣。助伴及業如前應知。
云何身識自性。謂依身了別觸。彼所依者。俱有依。謂身。等無間依。謂意。種子依。謂一切種子阿賴耶識。身謂四大種所造。身識所依凈色。無見有對。意及種子如前分別。彼所緣者。謂觸。無見有對。此復多種。謂地水火風。輕性重性滑性澀性。冷飢渴飽。力劣緩急病老死蛘。悶粘疲息軟怯勇。如是等類有眾多觸。此復三種。謂好觸惡觸。舍處所觸。身所觸。又觸者。謂所摩所觸。若硬若軟若動若暖。如是等差別之名。是身所行。身境界。身識所行。身識境界。身識所緣。意識所行。意識境界。意識所緣。助伴及業如前應知。
複次雖眼不壞。色現在前。能生作意。若不正
【現代漢語翻譯】 現代漢語譯本 鼻識的行處、境界和所緣，以及意識的行處、境界和所緣，它們的助伴和業，都應如前所述瞭解。
什麼是舌識的自性？ 它是指依靠舌頭來了別味道。它的所依是：俱有依，即舌頭；等無間依，即意；種子依，即一切種子阿賴耶識（Alaya-vijñana，含藏一切種子識）。舌頭是指四大種所造，舌識所依的清凈色，是無見有對的。意和種子如前所述分別。它的所緣是味道，是無見有對的。味道又有很多種，如苦、酸、辛、甘、咸、淡，可意的和不可意的。如果捨棄處所，就是舌頭所嚐到的。味道是指應該嘗的、應該吞的、應該吃的、應該喝的、應該舔的、應該吮的、應該受用的。像這些不同的名稱，就是舌所行、舌境界、舌識所行、舌識境界、舌識所緣。意識所行、意識境界、意識所緣，它們的助伴和業，都應如前所述瞭解。
什麼是身識的自性？ 它是指依靠身體來了別觸覺。它的所依是：俱有依，即身體；等無間依，即意；種子依，即一切種子阿賴耶識（Alaya-vijñana，含藏一切種子識）。身體是指四大種所造，身識所依的清凈色，是無見有對的。意和種子如前所述分別。它的所緣是觸覺，是無見有對的。觸覺又有很多種，如地、水、火、風，輕性、重性、滑性、澀性，冷、饑、渴、飽，力、劣、緩、急，病、老、死、蛘（yáng，蟲名）。悶、粘、疲、息、軟、怯、勇。像這些種類有很多觸覺。觸覺又分為三種：好觸、惡觸、舍處所觸，身體所觸。觸覺是指所摩擦、所接觸的，或是硬的、或是軟的、或是動的、或是暖的。像這些不同的名稱，就是身所行、身境界、身識所行、身識境界、身識所緣。意識所行、意識境界、意識所緣，它們的助伴和業，都應如前所述瞭解。
此外，即使眼睛沒有損壞，色境現在眼前，能夠生起作意，如果不是正確的作意
【English Translation】 English version The scope, realm, and object of nose consciousness, as well as the scope, realm, and object of mind consciousness, along with their associates and actions, should be understood as previously described.
What is the nature of tongue consciousness? It is the discrimination of taste based on the tongue. Its supports are: the co-existent support, which is the tongue; the immediately preceding support, which is the mind; and the seed support, which is the Alaya-vijñana (storehouse consciousness, containing all seeds). The tongue is made of the four great elements, and the pure form on which tongue consciousness relies is invisible and tangible. The mind and seeds are distinguished as previously described. Its object is taste, which is invisible and tangible. Taste is of many kinds, such as bitter, sour, spicy, sweet, salty, and bland; agreeable and disagreeable. If the location is abandoned, it is what the tongue has tasted. Taste refers to what should be tasted, swallowed, eaten, drunk, licked, sucked, or enjoyed. These different names are what the tongue acts upon, the realm of the tongue, what tongue consciousness acts upon, the realm of tongue consciousness, and the object of tongue consciousness. The scope, realm, and object of mind consciousness, along with their associates and actions, should be understood as previously described.
What is the nature of body consciousness? It is the discrimination of touch based on the body. Its supports are: the co-existent support, which is the body; the immediately preceding support, which is the mind; and the seed support, which is the Alaya-vijñana (storehouse consciousness, containing all seeds). The body is made of the four great elements, and the pure form on which body consciousness relies is invisible and tangible. The mind and seeds are distinguished as previously described. Its object is touch, which is invisible and tangible. Touch is of many kinds, such as earth, water, fire, wind, lightness, heaviness, smoothness, roughness, cold, hunger, thirst, satiety, strength, weakness, slowness, quickness, sickness, old age, death, and worms (yáng, insect name). Oppression, stickiness, fatigue, rest, softness, fear, and courage. There are many kinds of touch like these. Touch is also divided into three types: pleasant touch, unpleasant touch, and neutral touch; what the body touches. Touch refers to what is rubbed or touched, whether it is hard, soft, moving, or warm. These different names are what the body acts upon, the realm of the body, what body consciousness acts upon, the realm of body consciousness, and the object of body consciousness. The scope, realm, and object of mind consciousness, along with their associates and actions, should be understood as previously described.
Furthermore, even if the eye is not damaged and the form is present, and the intention arises, if it is not the correct intention
起。所生眼識必不得生。要眼不壞。色現在前。能生作意。正復現起。所生眼識。方乃得生。如眼識生。乃至身識應知亦爾。
複次由眼識生。三心可得。如其次第。謂率爾心。尋求心。決定心。初是眼識。二在意識。決定心后。方有染凈。此後乃有等流眼識。善不善轉。而彼不由自分別力。乃至此意不趣余境。經爾所時。眼意二識。或善或染相續而轉。如眼識生。乃至身識。應知亦爾。
複次應觀五識所依。如往余方者所乘。所緣如所為事。助伴如同侶。業如自功能。復有差別。應觀五識所依。如居家者家。所緣如所受用。助伴如僕使等。業如作用。
本地分中意地第二之一
已說五識身相應地。云何意地。此亦五相應知。謂自性故。彼所依故。彼所緣故。彼助伴故。彼作業故。
云何意自性。謂心意識。心謂一切種子所隨依止性。所隨(依附依止)性。體能執受。異熟所攝阿賴耶識。意謂恒行意及六識身無間滅意。識謂現前了別所緣境界。
彼所依者。等無間依。謂意。種子依。謂如前說一切種子阿賴耶識。
彼所緣者。謂一切法如其所應。若不共者所緣。即受想行蘊無為。無見無對色。六內處及一切種子。
彼助伴者。謂作意觸受想思。欲勝解念三摩地慧。
【現代漢語翻譯】 現代漢語譯本：如果眼根沒有損壞，所產生的眼識一定不會產生。只有眼根沒有損壞，色塵呈現在眼前，能夠產生作意，並且作意真正生起，所產生的眼識才能夠產生。如同眼識的產生一樣，乃至身識的產生也應當知道是這樣的道理。 其次，由眼識的產生，可以得到三種心。按照次第來說，是率爾心、尋求心、決定心。最初的是眼識，第二種心在意識中產生。在決定心之後，才會有染污或清凈。此後才會有等流眼識，以善或不善的方式運轉。而且它不是依靠自己的分別力。乃至這個意識不轉向其他境界，經過那麼長的時間，眼識和意識，或者善或者染污，相續不斷地運轉。如同眼識的產生一樣，乃至身識的產生，也應當知道是這樣的道理。 再次，應當觀察五識所依靠的，如同前往其他地方的人所乘坐的工具；所緣的，如同所要做的事情；助伴，如同同伴；業，如同自身的功能。還有其他的差別。應當觀察五識所依靠的，如同居家者所依靠的家；所緣的，如同所接受和使用的東西；助伴，如同僕人和使者等；業，如同作用。 《本地分》中意地第二之一 已經說了五識身相應地。什麼是意地呢？這也應當知道有五種相應，即自性、彼所依、彼所緣、彼助伴、彼作業。 什麼是意的自性呢？就是心、意、識。心，是指一切種子所隨附和依止的性質，這種隨附（依附和依止）的性質，其體效能夠執持，是異熟所攝的阿賴耶識（Alaya-vijnana，儲存一切種子識）。意，是指恒常執行的意和六識身無間斷滅的意。識，是指現前了別所緣境界。 彼所依，是指等無間依，也就是意。種子依，是指如前所說的一切種子阿賴耶識（Alaya-vijnana，儲存一切種子識）。 彼所緣，是指一切法，如其所應。如果不共的所緣，就是受蘊、想蘊、行蘊、無為法（Asamskrta，非因緣和合的法）、無見無對色、六內處以及一切種子。 彼助伴，是指作意、觸、受、想、思、欲、勝解、念、三摩地（Samadhi，禪定）、慧。
【English Translation】 English version: If the eye faculty is not damaged, the resulting eye consciousness will definitely not arise. Only when the eye faculty is not damaged, the object of sight is present, able to generate attention, and attention truly arises, then the resulting eye consciousness can arise. Just as the arising of eye consciousness, it should also be known that the arising of body consciousness is the same principle. Furthermore, from the arising of eye consciousness, three types of mind can be obtained. In order, they are the initial perception (率爾心), the searching mind (尋求心), and the decisive mind (決定心). The first is eye consciousness, and the second arises in mind consciousness. Only after the decisive mind, there will be defilement or purity. After this, there will be the outflowing eye consciousness, operating in a good or bad way. Moreover, it does not rely on its own discriminating power. Until this mind does not turn to other realms, after such a long time, eye consciousness and mind consciousness, either good or defiled, continuously operate. Just as the arising of eye consciousness, it should also be known that the arising of body consciousness is the same principle. Again, one should observe what the five consciousnesses rely on, like the vehicle that someone traveling to another place rides; what is cognized, like the things to be done; the companions, like fellow travelers; the action, like its own function. There are also other differences. One should observe what the five consciousnesses rely on, like the home that a householder relies on; what is cognized, like the things that are received and used; the companions, like servants and messengers; the action, like its function. 《Local Section》, The Second of the Mind Ground The ground associated with the five consciousnesses has been discussed. What is the mind ground? It should also be known that there are five associations, namely, self-nature, that which it relies on, that which it cognizes, that which accompanies it, and that which it does. What is the self-nature of mind? It is mind, thought, and consciousness. Mind refers to the nature that all seeds depend on and adhere to, this nature of dependence (adherence and reliance), whose essence is capable of grasping, is the Alaya-vijnana (阿賴耶識, storehouse consciousness) included in the result of karma. Thought refers to the constantly operating thought and the uninterrupted cessation of the six consciousness bodies. Consciousness refers to the present distinguishing of the cognized realm. That which it relies on refers to the immediately preceding condition, which is thought. The seed condition refers to the Alaya-vijnana (阿賴耶識, storehouse consciousness) of all seeds as mentioned before. That which it cognizes refers to all dharmas, as appropriate. If it is a non-common cognized object, it is the aggregates of feeling, perception, and volition, unconditioned dharmas (Asamskrta, dharmas not compounded by causes and conditions), invisible and non-resistant form, the six internal sense bases, and all seeds. That which accompanies it refers to attention, contact, feeling, perception, thought, desire, conviction, mindfulness, Samadhi (三摩地, meditative concentration), and wisdom.
信慚愧無貪無瞋無癡。精進輕安不放逸舍不害。貪恚無明慢見疑。忿恨覆惱嫉慳誑諂憍害。無慚無愧。惛沉掉舉。不信懈怠放逸。邪欲邪勝解忘念散亂不正知。惡作睡眠尋伺。如是等輩。俱有相應心所有法。是名助伴。同一所緣非同一行相。一時俱有。一一而轉。各自種子所生。更互相應。有行相。有所緣。有所依。
彼作業者。謂能了別自境所緣。是名初業。復能了別自相共相。復能了別去來今世。復剎那了別。或相續了別。復為轉隨轉發凈不凈一切法業。復能取愛非愛果。復能引余識身。又能為因發起等流識身。
又諸意識望余識身。有勝作業。謂分別所緣。審慮所緣。若醉若狂。若夢若覺。若悶若醒。若能發起身業語業。若能離欲若離欲退。若斷善根若續善根。若死若生等。
云何分別所緣。由七種分別。謂有相分別。無相分別。任運分別。尋求分別。伺察分別。染污分別。不染污分別。有相分別者。謂于先所受義諸根成就。善名言者所起分別。無相分別者。謂隨先所引。及嬰兒等不善名言者所有分別。任運分別者。謂于現前境界。隨境勢力任運而轉所有分別。尋求分別者。謂于諸法觀察尋求所起分別。伺察分別者。謂于已所尋求已所觀察。伺察安立所起分別。染污分別者。謂於過去顧戀俱
{ "translations": [ "現代漢語譯本：", "信（śraddhā，信仰），慚愧（hrī-apatrāpya，羞恥和內疚），無貪（alobha，不貪婪），無瞋（adveṣa，不嗔恨），無癡（amoha，不愚癡）。精進（vīrya，努力），輕安（praśrabdhi，身心輕快安適），不放逸（apramāda，不放縱），舍（upekṣā，捨棄），不害（avihiṃsā，不傷害）。貪（lobha，貪婪），瞋（dveṣa，嗔恨），無明（avidyā，無知），慢（māna，傲慢），見（dṛṣṭi，錯誤的見解），疑（vicikitsā，懷疑）。忿（krodha，憤怒），恨（upanāha，怨恨），覆（mrakṣa，隱藏），惱（pradāsa，惱怒），嫉（īrṣyā，嫉妒），慳（mātsarya，吝嗇），誑（śāṭhya，欺騙），諂（maya，諂媚），憍（mada，驕傲），害（vihiṃsā，傷害）。無慚（āhrīkya，無羞恥），無愧（anapatrāpya，無內疚）。惛沉（styāna，昏沉），掉舉（auddhatya，掉舉）。不信（āśraddhya，不信仰），懈怠（kausīdya，懈怠），放逸（pramāda，放縱）。邪欲（mithyā-chanda，不正當的慾望），邪勝解（mithyādhimokṣa，錯誤的勝解），忘念（muṣitasmṛtitā，遺忘正念），散亂（vikṣepa，散亂），不正知（asamprajanya，不正知）。惡作（kaukṛtya，後悔），睡眠（middha，睡眠），尋（vitarka，粗略的思考），伺（vicāra，細緻的思考）。如是等輩，俱有相應心所有法。是名助伴。同一所緣非同一行相。一時俱有。一一而轉。各自種子所生。更互相應。有行相。有所緣。有所依。", "彼作業者，謂能了別自境所緣，是名初業。復能了別自相共相。復能了別去來今世。復剎那了別。或相續了別。復為轉隨轉發凈不凈一切法業。復能取愛非愛果。復能引余識身。又能為因發起等流識身。", "又諸意識望余識身，有勝作業。謂分別所緣。審慮所緣。若醉若狂。若夢若覺。若悶若醒。若能發起身業語業。若能離欲若離欲退。若斷善根若續善根。若死若生等。", "云何分別所緣？由七種分別。謂有相分別。無相分別。任運分別。尋求分別。伺察分別。染污分別。不染污分別。有相分別者，謂于先所受義諸根成就，善名言者所起分別。無相分別者，謂隨先所引，及嬰兒等不善名言者所有分別。任運分別者，謂于現前境界，隨境勢力任運而轉所有分別。尋求分別者，謂于諸法觀察尋求所起分別。伺察分別者，謂于已所尋求已所觀察，伺察安立所起分別。染污分別者，謂於過去顧戀俱", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Faith (śraddhā), shame and remorse (hrī-apatrāpya), non-greed (alobha), non-hatred (adveṣa), non-delusion (amoha). Diligence (vīrya), pliancy (praśrabdhi), non-carelessness (apramāda), equanimity (upekṣā), non-harming (avihiṃsā). Greed (lobha), hatred (dveṣa), ignorance (avidyā), pride (māna), wrong views (dṛṣṭi), doubt (vicikitsā). Anger (krodha), resentment (upanāha), concealment (mrakṣa), vexation (pradāsa), jealousy (īrṣyā), miserliness (mātsarya), deceit (śāṭhya), flattery (maya), arrogance (mada), harming (vihiṃsā). Shamelessness (āhrīkya), remorselessness (anapatrāpya). Lethargy (styāna), excitement (auddhatya). Lack of faith (āśraddhya), laziness (kausīdya), carelessness (pramāda). Wrong desire (mithyā-chanda), wrong resolution (mithyādhimokṣa), forgetfulness (muṣitasmṛtitā), distraction (vikṣepa), non-awareness (asamprajanya). Regret (kaukṛtya), sleep (middha), initial thought (vitarka), sustained thought (vicāra). Such are the mental factors that occur together and in association. These are called associates. They have the same object but not the same aspect. They occur simultaneously, each evolving individually, born from their respective seeds, mutually corresponding, having an aspect, having an object, having a basis.", "Those who perform actions are those who can distinguish the object of their own realm; this is called the initial action. Furthermore, they can distinguish the self-characteristics and common characteristics. Furthermore, they can distinguish the past, present, and future. Furthermore, they can distinguish instantaneously or continuously. Furthermore, they act to transform, follow, increase purity or impurity of all dharmas. Furthermore, they can take the fruits of love and non-love. Furthermore, they can lead to other aggregates of consciousness. Moreover, they can be the cause for initiating the outflowing aggregates of consciousness.", "Moreover, the various consciousnesses, in relation to other aggregates of consciousness, have superior actions. These are called distinguishing objects, deliberating objects. Whether drunk or mad, whether dreaming or awake, whether dull or alert, whether able to initiate bodily or verbal actions, whether able to leave desire or regress from leaving desire, whether severing roots of goodness or continuing roots of goodness, whether dying or being born, and so on.", "How does one distinguish objects? Through seven types of distinctions. These are distinguishing with characteristics, distinguishing without characteristics, spontaneous distinguishing, seeking distinguishing, scrutinizing distinguishing, defiled distinguishing, and undefiled distinguishing. Distinguishing with characteristics refers to the distinguishing that arises from those who have accomplished the senses in relation to previously received meanings and who have good terminology. Distinguishing without characteristics refers to the distinguishing that follows what was previously introduced, and the distinguishing that is possessed by infants and those with bad terminology. Spontaneous distinguishing refers to the distinguishing that spontaneously arises in relation to the present object, following the power of the object. Seeking distinguishing refers to the distinguishing that arises from observing and seeking in relation to various dharmas. Scrutinizing distinguishing refers to the distinguishing that arises from scrutinizing and establishing what has already been sought and observed. Defiled distinguishing refers to being attached to the past." ] }
行。于未來希樂俱行。于現在執著俱行。所有分別。若欲分別。若恚分別。若害分別。或隨與一煩惱隨煩惱相應。所起分別。不染污分別者。若善若無記。謂出離分別。無恚分別。無害分別。或隨與一信等善法相應。或威儀路工巧處。及諸變化所有分別。如是等類名分別所緣。云何審慮所緣。謂如理所引。不如理所引。非如理非不如理所引。如理所引者。謂不增益非真實有。如四顛倒。謂于無常常倒。于苦樂倒。于不凈凈倒。于無我我倒。亦不損減諸真實有。如諸邪見。謂無施與等諸邪見行。或法住智。如實了知諸所知事。或善清凈出世間智。如實覺知所知諸法。如是名為如理所引。與此相違當知不如理所引。非如理非不如理所引者。謂依無記慧審察諸法。如是名為審慮所緣。云何醉。謂由依止性羸劣故。或不習飲故。或極數飲故。或過量飲故。便致醉亂。云何狂。謂由先業所引。或由諸界錯亂。或由驚怖失志。或由打觸末摩。或由鬼魅所著。而發癲狂。云何夢。謂由依止性羸劣。或由疲倦過失。或由食所沉重。或由於闇相作意思惟。或由休息一切事業。或由串習睡眠。或由他所引發。如由搖扇。或由明咒。或由於藥。或由威神。而發惛夢。云何覺。謂睡增者不勝疲極故。有所作者要期睡故。或他所引從夢而覺。云何
【現代漢語翻譯】 現代漢語譯本 行。于未來希樂俱行。于現在執著俱行。所有分別。若欲分別。若恚（chēn huì，嗔怒）分別。若害分別。或隨與一煩惱隨煩惱相應。所起分別。不染污分別者。若善若無記。謂出離分別。無恚分別。無害分別。或隨與一信等善法相應。或威儀路工巧處。及諸變化所有分別。如是等類名分別所緣。云何審慮所緣。謂如理所引。不如理所引。非如理非不如理所引。如理所引者。謂不增益非真實有。如四顛倒。謂于無常常倒。于苦樂倒。于不凈凈倒。于無我我倒。亦不損減諸真實有。如諸邪見。謂無施與等諸邪見行。或法住智。如實了知諸所知事。或善清凈出世間智。如實覺知所知諸法。如是名為如理所引。與此相違當知不如理所引。非如理非不如理所引者。謂依無記慧審察諸法。如是名為審慮所緣。云何醉。謂由依止性羸劣故。或不習飲故。或極數飲故。或過量飲故。便致醉亂。云何狂。謂由先業所引。或由諸界錯亂。或由驚怖失志。或由打觸末摩。或由鬼魅所著。而發癲狂。云何夢。謂由依止性羸劣。或由疲倦過失。或由食所沉重。或由於闇相作意思惟。或由休息一切事業。或由串習睡眠。或由他所引發。如由搖扇。或由明咒。或由於藥。或由威神。而發惛夢。云何覺。謂睡增者不勝疲極故。有所作者要期睡故。或他所引從夢而覺。云何 （關於）行為，與未來的希望和快樂一同進行；與現在的執著一同進行。所有分別，無論是慾望的分別，嗔恚的分別，還是傷害的分別，或者隨順於一個煩惱或隨煩惱而產生的分別。不染污的分別，包括善的或無記的，例如出離的分別，無嗔恚的分別，無傷害的分別，或者隨順於一個信等善法而產生的分別，或者威儀路、工巧處以及各種變化所產生的分別。這些都叫做分別所緣。什麼是審慮所緣？指的是如理所引導的，不如理所引導的，以及非如理非不如理所引導的。如理所引導的，指的是不增益非真實存在的，例如四種顛倒，即在無常中執著常，在痛苦中執著快樂，在不凈中執著清凈，在無我中執著我；也不損減真實存在的，例如各種邪見，即認為沒有佈施等邪見的行為；或者法住智，如實地瞭解各種所知的事物；或者善的清凈的出世間智慧，如實地覺知所知的各種法。這叫做如理所引導的。與此相反，就知道是不如理所引導的。非如理非不如理所引導的，指的是依靠無記的智慧來審察各種法。這叫做審慮所緣。什麼是醉？指的是由於依賴的身體虛弱，或者不習慣飲酒，或者飲酒次數過多，或者飲酒量過大，導致醉酒昏亂。什麼是狂？指的是由於前世的業力所牽引，或者由於身體的各種元素錯亂，或者由於驚嚇恐懼而失去意志，或者由於擊打觸碰要害，或者由於鬼魅附身，而引發癲狂。什麼是夢？指的是由於依賴的身體虛弱，或者由於疲倦的過失，或者由於食物的沉重，或者由於在黑暗中想像，或者由於停止一切事業，或者由於習慣性睡眠，或者由於他人所引發，例如由於搖扇，或者由於明咒，或者由於藥物，或者由於威神，而產生昏沉的夢。什麼是覺？指的是睡眠過多的人不能克服疲勞，或者有所作為的人需要睡眠，或者被他人引導而從夢中醒來。什麼是……
【English Translation】 English version Regarding actions, they proceed with hope and joy for the future; they proceed with attachment to the present. All discriminations, whether they are discriminations of desire, discriminations of hatred (chēn huì, anger), discriminations of harm, or discriminations arising in accordance with one affliction or secondary affliction. Undefiled discriminations include those that are wholesome or neutral, such as discriminations of renunciation, discriminations of non-hatred, discriminations of non-harm, or discriminations arising in accordance with one wholesome dharma such as faith, or discriminations arising from deportment, skillful activities, and various transformations. These are called objects of discrimination. What are objects of deliberation? They are those led by reason, those not led by reason, and those neither led nor not led by reason. Those led by reason are those that do not augment what is not truly existent, such as the four inversions, namely, perceiving permanence in impermanence, pleasure in suffering, purity in impurity, and self in non-self; nor do they diminish what is truly existent, such as various wrong views, namely, actions based on wrong views such as the denial of giving; or the wisdom of abiding in the Dharma, truly knowing all knowable things; or the wholesome, pure, supramundane wisdom, truly perceiving all knowable dharmas. These are called led by reason. The opposite of this is known as not led by reason. Those neither led nor not led by reason are those that examine dharmas based on neutral wisdom. These are called objects of deliberation. What is drunkenness? It is caused by relying on a weak constitution, or by not being accustomed to drinking, or by drinking too frequently, or by drinking excessively, leading to intoxication and confusion. What is madness? It is caused by the karma of previous lives, or by the derangement of the elements of the body, or by being frightened and losing one's mind, or by being struck or touched in a vital spot, or by being possessed by ghosts or demons, leading to insanity. What is a dream? It is caused by relying on a weak constitution, or by the fault of fatigue, or by the heaviness of food, or by imagining in the darkness, or by ceasing all activities, or by habitual sleep, or by being induced by others, such as by fanning, or by a bright mantra, or by medicine, or by divine power, leading to a drowsy dream. What is awakening? It is when someone who has slept too much cannot overcome fatigue, or when someone who has been active needs sleep, or when someone is awakened from a dream by others. What is...
悶。謂由風熱亂故。或由捶打故。或由瀉故。如過量轉痢及出血。或由極勤勞而致悶絕。
云何醒。謂于悶已而復出離。
云何發起身業語業。謂由發身語業智前行故。次欲生故。次功用起故。次隨順功用為先。身語業風轉故。從此發起身業語業。
云何離欲。謂隨順離欲根成就故。從他獲得隨順教誨故。遠離彼障故。方便正修。無倒思惟故。方能離欲。
云何離欲退。謂性軟根故。新修善品者。數數思惟彼形狀相故。受行順退法故。煩惱所障故。惡友所攝故。從離欲退。
云何斷善根。謂利根者。成就上品諸惡意樂現行法故。得隨順彼惡友故。彼邪見纏極重圓滿到究竟故。彼於一切惡現行中得無畏故。無哀愍故。能斷善根。此中種子亦名善根。無貪瞋等亦名善根。但由安立現行善根。相違相續名斷善根。非由永拔彼種子故。
云何續善根。謂由性利根故。見親朋友修福業故。詣善丈夫聞正法故。因生猶豫證決定故。還續善根。
云何死。謂由壽量極故而便致死。此復三種。謂壽盡故。福盡故。不避不平等故。當知亦是時非時死。或由善心或不善心或無記心。
云何壽盡故死。猶如有一隨感壽量滿盡故死。此名時死。
云何福盡故死。猶如有一資具闕故死。
【現代漢語翻譯】 現代漢語譯本
什麼是『悶』？指的是由於風熱擾亂的緣故，或者由於捶打的緣故，或者由於瀉泄的緣故，比如過度轉痢以及出血，或者由於極度勤勞而導致的悶絕。 什麼是『醒』？指的是在悶絕之後又恢復過來，脫離了悶絕的狀態。 什麼是『發起身業語業』？指的是由於發起身語業的智慧在前引導的緣故，其次是想要產生身語業的意願，其次是功用開始運作，其次是隨順功用的身語業風開始運轉的緣故，由此發起身業語業。 什麼是『離欲』？指的是由於隨順離欲的根基成就的緣故，從他人那裡獲得隨順的教誨的緣故，遠離那些障礙的緣故，方便地正確修行，無顛倒地思惟的緣故，才能離欲。 什麼是『離欲退』？指的是由於天性是軟弱的根器的緣故，新修習善法的人，屢次思惟那些欲的形狀和相貌的緣故，接受和實行順應退步的法門的緣故，被煩惱所障礙的緣故，被惡友所攝持的緣故，從離欲退轉。 什麼是『斷善根』？指的是利根的人，成就上品的所有惡意樂於現行的法，得到隨順那些惡友的因緣，那些邪見纏縛極其嚴重圓滿達到究竟，他們對於一切惡的現行中得到無畏，沒有哀憫之心，能夠斷善根。這裡面種子也叫做善根，無貪嗔等也叫做善根。但是由於安立現行的善根，與相違背的相續，叫做斷善根。不是由於永遠拔除那些種子的緣故。 什麼是『續善根』？指的是由於天性是利根的緣故，看見親朋好友修習福業的緣故，去拜訪善知識聽聞正法的緣故，因為產生猶豫而證得決定的緣故，還能夠繼續善根。 什麼是『死』？指的是由於壽命的量到了極限而導致的死亡。這又分為三種情況：壽命耗盡的緣故，福報耗盡的緣故，不避免不平等（的因素）的緣故。應當知道這也是時死和非時死。或者由於善心，或者由於不善心，或者由於無記心。 什麼是『壽盡故死』？就像有的人隨著所感受的壽命的量滿盡而死亡。這叫做時死。 什麼是『福盡故死』？就像有的人因為資用缺乏而死亡。
【English Translation】 English version
What is 'fainting'? It refers to fainting due to disturbances of wind and heat, or due to beating, or due to diarrhea, such as excessive dysentery and bleeding, or due to extreme hard work. What is 'awakening'? It refers to recovering from fainting and leaving the state of fainting. What is 'initiating bodily and verbal actions'? It refers to initiating bodily and verbal actions because the wisdom of initiating bodily and verbal actions leads the way, followed by the desire to generate bodily and verbal actions, followed by the operation of effort, followed by the turning of the wind of bodily and verbal actions that accords with the effort. From this, bodily and verbal actions are initiated. What is 'separation from desire'? It refers to being able to separate from desire because the root of according with separation from desire is accomplished, because one obtains teachings that accord with it from others, because one stays away from those obstacles, and because one practices correctly with skillful means and thinks without inversion. What is 'regression from separation from desire'? It refers to regressing from separation from desire because one's nature is of weak faculties, because those who newly cultivate wholesome qualities repeatedly contemplate the shapes and appearances of those desires, because one accepts and practices methods that accord with regression, because one is obstructed by afflictions, and because one is taken in by bad friends. What is 'severing roots of goodness'? It refers to sharp-witted people severing roots of goodness because they accomplish the law of all evil intentions delighting in the present action of the highest quality, because they obtain the conditions to accord with those bad friends, because those entanglements of wrong views are extremely serious, complete, and reach the ultimate, and because they obtain fearlessness in all evil present actions and have no compassion. Here, seeds are also called roots of goodness, and non-greed, non-hatred, etc., are also called roots of goodness. However, due to establishing present roots of goodness, the contradictory continuation is called severing roots of goodness, not because those seeds are permanently uprooted. What is 'continuing roots of goodness'? It refers to continuing roots of goodness because one's nature is of sharp faculties, because one sees relatives and friends cultivating meritorious deeds, because one goes to good teachers to hear the correct Dharma (teachings), and because one generates certainty from doubt. What is 'death'? It refers to death caused by the limit of lifespan being reached. This is further divided into three types: death due to the exhaustion of lifespan, death due to the exhaustion of merit, and death due to not avoiding inequality (unequal circumstances). It should be known that these are also timely and untimely deaths. Or due to a wholesome mind, or due to an unwholesome mind, or due to a neutral mind. What is 'death due to exhaustion of lifespan'? It is like someone dying as the amount of lifespan they experience is completely exhausted. This is called timely death. What is 'death due to exhaustion of merit'? It is like someone dying because of a lack of resources.
云何不避不平等故死。如世尊說九因九緣。未盡壽量而死。何等為九。謂食無度量。食所不宜。不消復食。生而不吐。熟而持之。不近醫藥。不知於己若損若益。非時非量行非梵行。此名非時死。
云何善心死。猶如有一將命終時。自憶先時所習善法。或復由他令彼憶念。由此因緣。爾時信等善法現行於心。乃至粗想現行。若細想行時。善心即舍唯住無記心。所以者何。彼于爾時。于曾習善亦不能憶。他亦不能令彼憶念。
云何不善心死。猶如有一命將欲終。自憶先時串習惡法。或復由他令彼憶念。彼于爾時貪瞋等俱諸不善法現行於心。乃至粗細等想現行。如前善說。又善心死時安樂而死。將欲終時無極苦受逼迫於身。噁心死時苦惱而死。將命終時極重苦受逼迫於身。又善心死者見不亂色相。不善心死者見亂色相。
云何無記心死。謂行善不善者或不行者。將命終時自不能憶。無他令憶。爾時非善心非不善心死。既非安樂死亦非苦惱死又行善不善補特伽羅將命終時。或自然憶先所習善及與不善。或他令憶。彼于爾時于多曾習力最強者。其心偏記余悉皆忘。若俱平等曾串習者。彼于爾時。隨初自憶或他令憶。唯此不捨不起余心。彼于爾時由二種因增上力故而便命終。謂樂著戲論因增上力。及凈不凈業
【現代漢語翻譯】 現代漢語譯本 什麼是不避免因不平等而導致的死亡？正如世尊所說的九種原因和九種條件，導致未盡天年而死。這九種原因是什麼？分別是：飲食沒有節制，吃了不適宜的食物，食物沒有消化又繼續吃，生冷的食物不吐出來，熟透的食物卻存放很久才吃，不接近醫藥，不知道什麼對自身有害或有益，不在適當的時間和適量地行非梵行（即不正當的性行為）。這被稱為非時而死。
什麼是善心而死？比如，當一個人將要死亡時，自己回憶起先前所修習的善法，或者由其他人讓他回憶起這些善法。由於這種因緣，那時信心等善法在他的心中顯現，乃至粗略的想法顯現。如果細微的想法顯現時，善心就會捨棄，只剩下無記心（既非善也非惡的心）。為什麼呢？因為他在那個時候，對於曾經修習的善法也不能回憶起來，其他人也不能讓他回憶起來。
什麼是不善心而死？比如，當一個人將要死亡時，自己回憶起先前串習的惡法，或者由其他人讓他回憶起這些惡法。他在那個時候，貪婪、嗔恨等各種不善法在他的心中顯現，乃至粗略和細微的想法都顯現，如同前面所說的善心死亡的情況。而且，善心死亡時安樂而死，將要死亡時沒有極大的痛苦感受逼迫身體。噁心死亡時痛苦煩惱而死，將要死亡時極其沉重的痛苦感受逼迫身體。而且，善心死亡的人看到不混亂的色相，不善心死亡的人看到混亂的色相。
什麼是無記心而死？是指行善或行不善的人，或者不行善也不行不善的人，將要死亡時自己不能回憶起任何事情，也沒有其他人讓他回憶起任何事情。那時既不是善心也不是不善心而死。既不是安樂地死，也不是痛苦煩惱地死。又，行善或行不善的補特伽羅（pudgala，人）將要死亡時，或者自然地回憶起先前所修習的善和不善，或者由其他人讓他回憶起。他在那個時候，對於多次曾經串習且力量最強大的事情，他的心偏向于記住它，其餘的全部忘記。如果善和不善是同等程度曾經串習的，那麼他在那個時候，隨著最初自己回憶起或者由他人讓他回憶起的事情，只有這個不會捨棄，不會生起其他的心。他在那個時候由於兩種原因的增強力量而死亡，即貪戀執著於戲論的原因的增強力量，以及清凈和不清凈的業。
【English Translation】 English version What is dying without avoiding death due to inequality? As the World Honored One said, there are nine causes and nine conditions that lead to dying before one's lifespan is exhausted. What are these nine? They are: eating without moderation, eating unsuitable food, eating again before the previous food is digested, not vomiting out raw food, keeping cooked food for too long before eating it, not seeking medical attention, not knowing what is harmful or beneficial to oneself, and engaging in non-brahmacharya (improper sexual conduct) at inappropriate times and in inappropriate amounts. This is called dying untimely.
What is dying with a wholesome mind? For example, when someone is about to die, they recall the wholesome practices they previously engaged in, or others cause them to recall these practices. Due to this cause and condition, wholesome qualities such as faith arise in their mind, even to the extent that coarse thoughts arise. If subtle thoughts arise, the wholesome mind is abandoned, and only a neutral mind (neither wholesome nor unwholesome) remains. Why? Because at that time, they cannot recall the wholesome practices they previously engaged in, nor can others cause them to recall them.
What is dying with an unwholesome mind? For example, when someone is about to die, they recall the unwholesome practices they previously engaged in, or others cause them to recall these practices. At that time, various unwholesome qualities such as greed and hatred arise in their mind, even to the extent that coarse and subtle thoughts arise, as described earlier in the case of dying with a wholesome mind. Moreover, dying with a wholesome mind is dying peacefully, without being oppressed by extreme suffering in the body as one approaches death. Dying with an unwholesome mind is dying with suffering and distress, being oppressed by extremely heavy suffering in the body as one approaches death. Furthermore, those who die with a wholesome mind see undistorted appearances, while those who die with an unwholesome mind see distorted appearances.
What is dying with a neutral mind? It refers to those who engage in wholesome or unwholesome actions, or those who do not engage in either, who cannot recall anything as they approach death, nor is there anyone to cause them to recall anything. At that time, they die with neither a wholesome nor an unwholesome mind. They die neither peacefully nor with suffering and distress. Furthermore, when a pudgala (person) who engages in wholesome or unwholesome actions is about to die, they either naturally recall the wholesome and unwholesome actions they previously engaged in, or others cause them to recall them. At that time, their mind is biased towards remembering the things they have repeatedly practiced the most and which are the strongest, forgetting everything else. If the wholesome and unwholesome actions have been practiced to an equal extent, then at that time, whichever they initially recall themselves or are caused to recall by others, only this will not be abandoned, and no other mind will arise. At that time, they die due to the increased power of two causes: the increased power of the cause of attachment to frivolous talk, and the increased power of pure and impure karma (actions).
因增上力。受盡先業所引果已。若行不善業者。當於爾時。受先所作諸不善業所得不愛果之前相。猶如夢中見無量種變怪色相。依此相故薄伽梵說。若有先作惡不善業。及增長已。彼于爾時如日後分或山山峰影等懸覆遍覆極覆。當知如是補特伽羅從明趣闇。若先受盡不善業果而修善者與上相違。當知如是補特伽羅從闇趣明。此中差別者。將命終時。猶如夢中見無量種非變怪色。可意相生。若作上品不善業者。彼由見斯變怪相故。流汗毛豎手足紛亂遂失便穢。捫摸虛空翻睛咀沫。彼于爾時有如是等變怪相生。若造中品不善業者。彼于爾時變怪之相或有或無。設有不具。又諸眾生將命終時。乃至未到惛昧想位。長時所習我愛現行。由此力故謂我當無。便愛自身。由此建立中有生報。若預流果及一來果。爾時我愛亦復現行。然此預流及一來果。於此我愛由智慧力數數推求制而不著。猶壯丈夫與羸劣者共相捔力能制伏之。當知此中道理亦爾。若不還果。爾時我愛不復現行。又解肢節。除天那落迦。所餘生處一切皆有。此復二種。一重二輕。重謂作惡業者。輕謂作善業者。北拘盧洲一切皆輕。又色界沒時皆具諸根。欲界沒時隨所有根或具不具。又清凈解脫死者。名調善死。不清凈不解脫死者。名不調善死。又將終時。作惡業者。
【現代漢語翻譯】 現代漢語譯本 由於增長的力量，承受完先前業力所帶來的果報后，如果做了不善的業，那麼在那時，會感受到先前所作的各種不善業所帶來的不悅果報的前兆，就像在夢中看到無數種變異怪誕的景象。因此，薄伽梵（Bhagavan，世尊）說：『如果有人先前做了惡的不善業，並且增長了它，那麼在那時，就像日落後的陰影或山峰的陰影一樣，懸掛、遍佈、完全覆蓋。』應當知道，這樣的人是從光明走向黑暗。如果先前承受完不善業的果報而修習善業，情況則與上述相反。應當知道，這樣的人是從黑暗走向光明。這其中的差別在於，將要死亡時，就像在夢中看到無數種非變異怪誕的景象，令人愉悅的景象產生。如果造作了上品的不善業，那麼他由於看到這些變異怪誕的景象，會流汗、毛髮豎立、手腳紛亂，甚至大小便失禁，撫摸虛空，翻白眼，口中吐沫。他在那時會有如此等等的變異怪誕之相產生。如果造作了中品的不善業，那麼他在那時變異怪誕的景象或者有或者沒有，即使有也不完全具備。此外，眾生將要死亡時，乃至未到昏昧的階段，長久以來所習慣的『我愛』會顯現出來。由於這種力量，認為『我將要消失』，便愛戀自身。由此建立起中有（Antarabhava，中陰身）的生報。如果是預流果（Srotapanna，須陀洹）和一來果（Sakrdagamin，斯陀含），那時『我愛』也會顯現出來。然而，這預流果和一來果，對於這種『我愛』，由於智慧的力量，常常推求、制止而不執著，就像強壯的丈夫與弱小的人互相角力，能夠制伏他一樣。應當知道，這其中的道理也是如此。如果不還果（Anagamin，阿那含），那時『我愛』不再顯現。此外，肢體解離，除了天（Deva，天人）和那落迦（Naraka，地獄），其餘的生處一切都有。這又分為兩種：重和輕。重是指作惡業的人，輕是指作善業的人。北拘盧洲（Uttarakuru，北俱盧洲）一切都是輕的。此外，死亡時都具備諸根。欲界（Kamadhatu，欲界）死亡時，隨所有根或者具備或者不具備。此外，清凈解脫的死亡，名為調善死。不清凈不解脫的死亡，名為不調善死。此外，將要死亡時，作惡業的人
【English Translation】 English version Due to the power of increase, after fully experiencing the results brought about by previous karma, if one engages in unwholesome actions, then at that time, one will experience the preliminary signs of the unpleasant results of the various unwholesome actions previously committed, like seeing countless kinds of distorted and bizarre appearances in a dream. Therefore, the Bhagavan (Bhagavan, The Blessed One) said: 'If someone has previously committed evil and unwholesome actions and increased them, then at that time, like the shadow after sunset or the shadow of a mountain peak, it hangs, pervades, and completely covers.' It should be known that such a person is going from light to darkness. If one has previously exhausted the results of unwholesome karma and then cultivates wholesome actions, the situation is the opposite of the above. It should be known that such a person is going from darkness to light. The difference here is that when one is about to die, one sees countless kinds of non-distorted and bizarre appearances, like pleasant appearances arising in a dream. If one has committed superior unwholesome actions, then due to seeing these distorted and bizarre appearances, one will sweat, one's hair will stand on end, one's hands and feet will be in disarray, one may even lose control of one's bowels and bladder, groping in the void, rolling one's eyes, and foaming at the mouth. At that time, such distorted and bizarre signs will arise. If one has committed middling unwholesome actions, then at that time, the distorted and bizarre appearances may or may not be present, and even if they are, they may not be complete. Furthermore, when beings are about to die, until they reach the stage of faintness, the 'self-love' (attachment to self) that has been practiced for a long time will manifest. Due to this power, thinking 'I am going to disappear,' one cherishes oneself. From this, the rebirth in the intermediate state (Antarabhava, intermediate state between death and rebirth) is established. If it is a Stream-enterer (Srotapanna, one who has entered the stream to enlightenment) or a Once-returner (Sakrdagamin, one who will return to this world only once more), then at that time, 'self-love' will also manifest. However, the Stream-enterer and the Once-returner, with regard to this 'self-love,' due to the power of wisdom, constantly investigate, restrain, and do not cling to it, just as a strong man wrestling with a weak person is able to subdue him. It should be known that the principle here is also like this. If it is a Non-returner (Anagamin, one who will not return to this world), then at that time, 'self-love' will no longer manifest. Furthermore, the disintegration of the limbs, except for the Devas (Deva, gods) and the Naraka (Naraka, hells), all other places of rebirth have it. This is further divided into two types: heavy and light. Heavy refers to those who commit evil actions, and light refers to those who perform wholesome actions. Uttarakuru (Uttarakuru, Northern Kurus) is all light. Furthermore, at the time of death, all the senses are present. At the time of death in the Desire Realm (Kamadhatu, the realm of desire), the senses may or may not be present. Furthermore, a death that is pure and liberated is called a well-tamed death. A death that is impure and not liberated is called an untamed death. Furthermore, when one is about to die, those who commit evil actions
識于所依從上分舍。即從上分冷觸隨起。如此漸舍乃至心處。造善業者。識于所依從下分舍。即從下分冷觸隨起。如此漸舍乃至心處。當知后識唯心處舍。從此冷觸遍滿所依。
云何生。由我愛無間已生故。無始樂著戲論因已熏習故。凈不凈業因已熏習故。彼所依體由二種因增上力故。從自種子即於是處中有異熟無間得生。死生同時如秤兩頭低昂時等。而此中有必具諸根。造惡業者所得中有。如黑羺光或陰闇夜。作善業者所得中有。如白衣光或晴明夜。又此中有。是極清凈天眼所行。彼于爾時先我愛類不復現行。識已住故。然于境界起戲論愛。隨所當生即彼形類中有而生。又中有眼猶如天眼無有障礙。唯至生處所趣無礙如得神通。亦唯至生處。又由此眼。見己同類中有有情。及見自身當所生處。又造惡業者。眼視下凈伏面而行。往天趣者上。往人趣者傍。又此中有。若未得生緣極七日住。有得生緣即不決定。若極七日未得生緣死而復生。極七日住。如是展轉未得生緣。乃至七七日住。自此已后決得生緣。又此中有七日死已。或即於此類生。若由余業可轉。中有種子轉者。便於余類中生。又此中有有種種名。或名中有。在死生二有中間生故。或名健達縛。尋香行故。香所資故。或名意行。以意為依往生處故。此說
【現代漢語翻譯】 現代漢語譯本： 從所依賴的身體部位開始捨棄意識。也就是從身體的上半部分開始，隨著意識的捨棄，冷觸感也隨之產生。就這樣逐漸捨棄，一直到心臟部位。如果造作善業的人，意識從所依賴的身體部位的下半部分開始捨棄。也就是從身體的下半部分開始，隨著意識的捨棄，冷觸感也隨之產生。就這樣逐漸捨棄，一直到心臟部位。應當知道，最後的意識只在心臟部位捨棄。從此，冷觸感遍佈整個身體。
如何產生（新的生命）？由於『我愛』（執著于自我的愛）沒有間斷地產生，由於無始以來的對快樂的執著和對虛妄言論的愛好所熏習的習氣，以及由於清凈和不清凈的業因所熏習的習氣。這些所依賴的身體，由於兩種原因的增上力，從自身的種子，就在那個地方，中陰身（bardo，死亡和再生之間的過渡狀態）的異熟果報（vipaka，業的果報）沒有間隔地產生。死亡和出生同時發生，就像天平的兩端，一端降低時另一端升高一樣。而且這個中陰身必定具備各種感官。造作惡業的人所得到的中陰身，就像黑色的羊毛的光芒，或者陰暗的夜晚。造作善業的人所得到的中陰身，就像白色的衣服的光芒，或者晴朗的夜晚。而且這個中陰身，是極其清凈的天眼所能看到的。他們在那個時候，先前的『我愛』之類的念頭不再現行，因為意識已經安住。然而，對於境界會產生虛妄的愛。隨著將要出生的形態，就會以那種形態的中陰身而出生。而且中陰身的眼睛就像天眼一樣，沒有障礙，只有到達將要出生的地點才沒有障礙，就像獲得了神通一樣。也只是到達將要出生的地點。而且通過這隻眼睛，可以看到與自己同類的中陰身有情，以及看到自己將要出生的地點。而且造作惡業的人，眼睛向下看，以不凈的東西為目標，伏著面孔而行走。往天道去的人向上看，往人道去的人向旁邊看。而且這個中陰身，如果還沒有得到出生的因緣，最多停留七天。如果得到了出生的因緣，就不一定了。如果最多七天還沒有得到出生的因緣，就會死亡然後再次出生，最多停留七天。就這樣輾轉，如果沒有得到出生的因緣，最多停留七個七天。從這之後，必定會得到出生的因緣。而且這個中陰身在七天死亡之後，或者就在同類的眾生中出生。如果由於其他的業力可以轉變，中陰身的種子發生轉變，那麼就在其他的種類中出生。而且這個中陰身有各種各樣的名稱。或者叫做『中有』（antarabhava），因為它存在於死亡和出生兩個『有』（bhava，存在狀態）的中間。或者叫做『健達縛』（gandharva，一種天神），因為它尋找香氣而行，以香氣為資糧。或者叫做『意行』（manomaya），因為它以意念為依靠前往出生的地方。這裡說的是……
【English Translation】 English version: Consciousness is relinquished from the part of the body it relies on, starting from the upper part. That is, from the upper part of the body, as consciousness is relinquished, the sensation of coldness arises. This gradually relinquishes until the heart area. If one creates good karma, consciousness is relinquished from the lower part of the body it relies on. That is, from the lower part of the body, as consciousness is relinquished, the sensation of coldness arises. This gradually relinquishes until the heart area. It should be known that the final consciousness is relinquished only at the heart area. From there, the sensation of coldness pervades the entire body.
How is (a new life) produced? Because 'I-love' (attachment to self) arises without interruption, because of the habits cultivated by beginningless attachment to pleasure and love of frivolous talk, and because of the habits cultivated by pure and impure karmic causes. These bodies that are relied upon, due to the increasing power of two causes, from their own seeds, in that very place, the ripened result (vipaka) of the intermediate state (bardo) arises without interval. Death and birth occur simultaneously, like the two ends of a scale, when one end lowers, the other rises. And this intermediate being (antarabhava) necessarily possesses all the senses. The intermediate being obtained by those who create evil karma is like the light of black wool, or a dark night. The intermediate being obtained by those who create good karma is like the light of white cloth, or a clear night. Moreover, this intermediate being can be seen by extremely pure divine eyes. At that time, previous thoughts such as 'I-love' no longer manifest, because consciousness has settled. However, deluded love arises towards objects. According to the form to be born into, it is born as an intermediate being of that form. And the eyes of the intermediate being are like divine eyes, without obstruction, only the place to be born into is without obstruction, as if having attained supernatural powers. It is also only to the place to be born into. And through these eyes, one can see sentient beings of the same kind in the intermediate state, and see the place where one will be born. Moreover, those who create evil karma look downwards, aiming at impure things, walking with their faces down. Those going to the heavenly realms look upwards, those going to the human realms look sideways. And this intermediate being, if it has not yet obtained the conditions for birth, stays for a maximum of seven days. If it obtains the conditions for birth, it is not certain. If it has not obtained the conditions for birth for a maximum of seven days, it dies and is born again, staying for a maximum of seven days. In this way, if it has not obtained the conditions for birth, it stays for a maximum of seven times seven days. After this, it will definitely obtain the conditions for birth. And this intermediate being, after dying in seven days, is either born in the same kind of being. If it can be transformed by other karmic forces, and the seed of the intermediate being is transformed, then it is born in other kinds. And this intermediate being has various names. It is called 'antarabhava' because it exists in the middle of the two 'bhavas' (states of existence) of death and birth. It is called 'gandharva' because it seeks fragrance and travels, nourished by fragrance. It is called 'manomaya' because it relies on the mind to go to the place of birth. This says...
身往。非心緣往。或名趣生。對生有起故。當知中有除無色界一切生處。又造惡業者。謂屠羊雞豬等。隨其一類由住不律儀。眾同分故作感那落迦。惡不善業及增長已。彼于爾時猶如夢中。自於彼業所得生處。還見如是種類有情及屠羊等事。由先所習喜樂馳趣。即于生處境色所礙。中有遂滅生有續起。彼將沒時如先死有見紛亂色。如是乃至生滅道理。如前應知。又彼生時唯是化生。六處具足。復起是心而往趣之。謂我與彼嬉戲受樂習諸伎藝。彼于爾時顛倒謂造種種事業及觸冷熱。若離妄見。如是相貌尚無趣欲。何況往彼。若不往彼便不應生。如於那落迦。如是于余似那落迦鬼趣中生。當知亦爾。如癭鬼等。又于余鬼傍生人等及欲色界天眾同分中。將受生時。于當生處見己同類可意有情。由此于彼起其欣欲。即往生處便被拘礙。死生道理如前應知。又由三處現前。得入母胎。一其母調適而復值時。二父母和合俱起愛染。三健達縛正現在前。
復無三種障礙。謂產處過患所作。種子過患所作。宿業過患所作。
云何產處過患。謂若產處。為風熱癊之所逼迫。或於其中有麻麥果。或復其門如車螺形。有形有曲有穢有濁。如是等類產處過患應知。
云何種子過患。謂父出不凈非母。或母非父。或俱不出。或
父精朽爛。或母或俱。如是等類。種子過患應知。
云何宿業過患。謂或父或母。不作不增長感子之業。或復俱無。或彼有情。不作不增長感父母業。或彼父母。作及增長感餘子業。或彼有情。作及增長感余父母業。或感大宗葉業。或感非大宗葉業。如是等類宿業過患應知。若無如是三種過患。三處現前得入母胎。彼即于中有處。自見與己同類有情為嬉戲等。于所生處起希趣欲。彼于爾時見其父母共行邪行所出精血而起顛倒。起顛倒者。謂見父母為邪行時。不謂父母行此邪行。乃起倒覺見己自行。見自行已便起貪愛。若當欲為女。彼即于父便起會貪。若當欲為男。彼即于母起貪亦爾。乃往逼趣。若女于母欲其遠去。若男于父心亦復爾。生此欲已。或唯見男或唯見女。如如漸近彼之處所。如是如是漸漸不見父母余分。唯見男女根門。即於此處便被拘礙。死生道理如是應知。若薄福者。當生下賤家。彼于死時及入胎時。便聞種種紛亂之聲。及自妄見入于叢林竹𥯤蘆𥭳等中。若多福者。當生尊貴家。彼于爾時便自聞有寂靜美妙可意音聲。及自妄見升宮殿等可意相現。爾時父母貪愛俱極。最後決定各出一滴濃厚精血。二滴和合住母胎中合為一段。猶如熟乳凝結之時。當於此處。一切種子異熟所攝。執受所依阿賴耶識和合
依託。云何和合依託。謂此所出濃厚精血合成一段。與顛倒緣中有俱滅。與滅同時即由一切種子識功能力故。有餘微細根及大種。和合而生。及余有根同分精血和合摶生。於此時中說識已住結生相續。即此名為羯羅藍位。此羯羅藍中有諸根大種。唯與身根及根所依處大種俱生。即由此身根俱生諸根大種力故。眼等諸根次第當生。又由此身根俱生根所依處大種力故。諸根依處次第當生。由彼諸根及所依處具足生故。名得圓滿依止成就。又此羯羅藍色與心心所。安危共同故名依託。由心心所依託力故。色不爛壞。色損益故彼亦損益。是故說彼安危共同。又此羯羅藍。識最初托處。即名肉心。如是識於此處最初托。即從此處最後舍。
後序
中書令臣許敬宗制
原夫。三才成位。爰彰開闢之端。六羽為君。猶昧尊卑之序。訊余軌于襄陸。淪胥靡徴。考陳跡於懷英。寂寥無紀。暨乎黃軒振武。玄頊疏功。帝道盛于唐虞。王業著于殷夏。葳蕤玉冊。照耀金圖。茂范曾芬。詳諸歷選。然則基神襲聖衍慶摛和。軼三代而孤標。掩百王而迥秀。我
大唐皇帝。無得而稱矣。斷鰲初載。萬有於是宅心。飛龍在辰。六幽於是仰德。偃洪流而恢地絡。練清氣而緝天維。散服韜戈。扇無為之道。移澆反璞。弘不言之化
【現代漢語翻譯】 現代漢語譯本： 什麼是和合依託？指的是由濃厚的精血結合在一起形成的一段物質（羯羅藍 kalala），與顛倒的因緣（顛倒緣）同時俱滅。在滅的同時，由於一切種子識（一切種子識 alaya-vijnana）的功能和力量，有剩餘的微細根（根 indriya）和大種（大種 mahabhuta）和合而生。以及其餘有根的同分精血和合凝聚而生。在這個時候，就說識已經安住，結生相續。這就叫做羯羅藍位。這羯羅藍中有諸根和大種，唯有身根（身根 kaya-indriya）以及根所依處的大種同時產生。由於這身根同時產生的諸根大種的力量，眼等諸根次第產生。又由於這身根同時產生的根所依處的大種的力量，諸根的依處次第產生。由於那些諸根以及所依處都具足產生，就叫做得到圓滿的依止成就。而且這羯羅藍的色（色 rupa）與心心所（心心所 citta-caitasika）的安危共同，所以叫做依託。由於心心所依託的力量，色不會腐爛損壞。色的損壞或增益，心心所也會受到損壞或增益。所以說它們安危共同。而且這羯羅藍，是識最初依託的地方，就叫做肉心。像這樣，識在這個地方最初依託，也就從這個地方最後捨棄。
後序
中書令臣許敬宗制
追溯往昔，天地形成，彰顯了開天闢地的初始。民眾擁立首領，卻還不明尊卑的秩序。探尋古代的典章制度，已經湮沒難以考證。考察前代的歷史遺蹟，也寂寥而沒有記載。直到黃帝軒轅興兵作戰，顓頊疏通治理水土，帝王的治國之道在唐堯虞舜時期達到鼎盛，王者的功業在殷商夏朝時期得以顯揚。光彩奪目的玉冊，照耀著輝煌的金圖。美好的典範和芬芳的事蹟，詳細地記載在歷代的史書中。由此可見，繼承神聖的傳統，延續吉祥的福祉，發揚和諧的德政，超越夏商周三代而獨樹一幟，掩蓋歷代君王而格外傑出。我
大唐皇帝，真是無法用言語來讚美啊！女媧煉石補天，萬物於是安定。龍飛九五，天下百姓於是敬仰他的恩德。疏導洪水，開闢疆土。提煉清氣，修補天維。停止戰爭，宣揚無為的治國之道。改變澆薄的風俗，恢復淳樸的民風，推行不言的教化。
【English Translation】 English version: What is 'dependent co-arising' (和合依託 he he yitu)? It refers to the initial formation of a dense mass of sperm and blood (羯羅藍 kalala), which arises and ceases simultaneously with the conditions of delusion (顛倒緣 diandao yuan). At the moment of cessation, due to the functional power of the 'storehouse consciousness' (一切種子識 alaya-vijnana), the remaining subtle 'roots' (根 indriya) and 'great elements' (大種 mahabhuta) combine and arise. Furthermore, the sperm and blood, sharing the same root-nature, coalesce and condense. At this time, it is said that consciousness has already settled, continuing the process of rebirth. This is called the 'kalala stage'. Within this kalala are the roots and great elements, but only the 'body-root' (身根 kaya-indriya) and the great elements that are the basis of the roots arise simultaneously. Due to the power of the great elements of the roots that arise simultaneously with this body-root, the other roots, such as the eye-root, arise in sequence. Also, due to the power of the great elements that are the basis of the roots that arise simultaneously with this body-root, the bases of the roots arise in sequence. Because these roots and their bases arise completely, it is called the attainment of perfect dependent origination.
Moreover, the 'form' (色 rupa) of this kalala shares the same safety and danger with the 'mind and mental factors' (心心所 citta-caitasika), so it is called 'dependent'. Due to the power of the mind and mental factors' dependence, the form does not decay or break down. If the form is damaged or benefited, the mind and mental factors are also damaged or benefited. Therefore, it is said that they share the same safety and danger. Furthermore, this kalala is the place where consciousness initially relies, and it is called the 'flesh-heart'. In this way, consciousness initially relies on this place, and it is from this place that it finally departs.
Postface
Written by Xu Jingzong, Minister of the Central Secretariat
Tracing back to the past, when heaven and earth were formed, the beginning of creation was manifested. When people established leaders, the order of respect and inferiority was still unclear. Searching for ancient codes and systems, they have been lost and are difficult to verify. Examining the historical relics of the past, they are desolate and without records. It was not until the Yellow Emperor Xuan Yuan raised troops and fought, and Zhuanxu dredged and governed the waters, that the way of emperors flourished during the times of Yao and Shun, and the achievements of kings were manifested during the Yin and Xia dynasties. The dazzling jade books illuminated the glorious golden maps. The beautiful models and fragrant deeds are recorded in detail in the historical books of past dynasties. From this, it can be seen that inheriting the sacred tradition, continuing the auspicious blessings, and promoting harmonious governance, surpasses the Xia, Shang, and Zhou dynasties and stands out uniquely, overshadowing the emperors of past dynasties. Our
Great Tang Emperor, truly cannot be praised with words! Nüwa refined stones to mend the sky, and all things were stabilized. The dragon flies in the ninth heaven, and the people of the world admire his virtue. Dredging floods and opening up territories. Refining pure air and repairing the fabric of the sky. Stopping wars and promoting the doctrine of non-action. Changing the frivolous customs and restoring the simple folk customs, promoting the teaching of non-speaking.
。悠悠庶類。葉夢于華胥。蠢蠢懷生。遂性于仁壽。大禮大樂。包曲臺而掩宣榭。宏謨宏典。澄璧水而藻環林。瑞露禎云。翊紫空而表貺。祥鱗慶翼。繞丹禁而呈符。歲精所記之州。咸為疆場。暄谷所謨之縣。併入堤封。廣辟轅宮。被文軌于殊俗。還開姬弈。均正朔于王會。大業成矣。大化清矣。於是游心羽陵。寓情延閣。總萬篋于天縱。資一貫于生知。洞照神襟。深窮性道。俯同小伎。則絢發三辰。降習微毫。則妙逾八體。居域中之大寶。畢天下之能事。雖則甲夜觀書。見稱優洽。華旦成曲。獨擅風猷。仰挍鴻徽。豈可同年而語矣。有玄奘法師者。胎彰辯慧。躡身子之高蹤。生稟神奇。嗣摩什之芳軌。爰初束髮。即事抽簪。迥出蓋纏。深悟空假。研求四諦。嗟謬旨于真宗。鉆仰一乘。鑒訛文于實相。遂乃發弘誓願。起大悲心。思拯迷途。親尋正教。幸屬時康道泰。遠安邇肅。裂裳裹足。直趣迦維。闡皇澤于遐方。徴釋教於前域。越蔥嶺之外。猶跬步而忘遠。遵竹園之左。譬親受而何殊。訪道周遊十有七載。經途所亙百有餘國。異方之語。資一音而並貫。未譯之經。罄五財而畢寫。若誦若閱。喻青蓮之受持。半句半偈。隨白馬而俱返。以貞觀十九年。持如來肉舍利一百五十粒。佛像七軀。三藏聖教要文凡六百五十七部
【現代漢語翻譯】 現代漢語譯本： 悠悠眾生，在華胥之夢中繁衍生息。蠢蠢而動的生命，在仁愛長壽中順應天性。盛大的禮樂，籠罩著曲臺，遮蔽了宣榭。宏偉的謀劃和典章，澄清了璧水，點綴了環林。吉祥的露水和祥瑞的雲彩，拱衛著紫色的天空，昭示著恩賜。吉祥的魚鱗和慶賀的羽翼，環繞著紅色的宮殿，呈現著符瑞。歲星所記錄的州，都成爲了國家的疆域。溫暖的山谷所謀劃的縣，都納入了堤壩的範圍。廣泛開闢宮殿，將文明傳播到不同的風俗中。重新開啟姬姓的占卜，在諸侯的聚會上統一曆法。偉大的事業完成了，偉大的教化也清明了。於是，將心寄託在羽陵，將情感寄託在延閣。將無數的書籍歸於天賦，憑藉著天生的智慧融會貫通。深刻地洞察神明的胸懷，深入地探究人性和天道。俯身去做一些小技巧，也能煥發出日月星辰的光彩。降低身段去學習細微的技藝，也能巧妙地超越各種書法。佔據著國家最重要的地位，完成天下所有能做的事情。即使在深夜讀書，被稱讚為優秀而博學，在清晨創作樂曲，獨自擁有美好的聲譽。仰望那宏偉的功績，怎麼能和他們相提並論呢？ 有位玄奘法師（Tang Sanzang），出生時就顯露出辯才和智慧，追隨舍利弗（Sariputra）的高尚足跡。天生稟賦神奇，繼承摩什（Moses）的美好品德。剛開始束髮，就致力於擺脫世俗的束縛，深刻地領悟到空和假。研究四諦（Four Noble Truths），感嘆謬誤的旨意背離了真正的宗旨。鉆研仰慕一乘（One Vehicle），鑑別錯誤的文字背離了真實的相狀。於是發下宏大的誓願，發起大慈悲心，想要拯救迷途的眾生，親自去尋求正確的教義。幸運地趕上國家安定，社會和諧。不顧衣衫襤褸，直接前往迦毗羅衛（Kapilavastu）。在遙遠的地方宣揚皇家的恩澤，在前方的地域徵求佛教的教義。越過蔥嶺（Pamir Mountains）之外，仍然不覺得路途遙遠。遵循竹園（Bamboo Grove Monastery）的左側，就像親自接受教誨一樣沒有什麼區別。尋訪佛法周遊了十七年，經過的道路超過一百多個國家。不同地方的語言，憑藉著一種聲音就能全部貫通。沒有翻譯的經典，用所有的財富全部抄寫下來。無論是誦讀還是閱讀，就像青蓮花（Blue Lotus）的接受和保持一樣。半句偈語，都隨著白馬（White Horse）一起返回。在貞觀十九年，帶著如來佛（Tathagata）的肉身舍利一百五十粒，佛像七尊，三藏（Tripitaka）聖教重要的文章共六百五十七部。
【English Translation】 English version: The myriad beings leisurely dream in the land of Huaxu. The teeming creatures, full of life, follow their nature in benevolence and longevity. Grand rituals and music encompass the Curved Terrace and overshadow the Proclaimed Pavilion. Magnificent plans and canons clarify the Bì River and adorn the Ringed Forest. Auspicious dew and propitious clouds support the purple sky and manifest blessings. Auspicious scales and celebratory wings encircle the red palace and present omens. The provinces recorded by the Year Star all become the nation's territory. The counties planned by the warm valleys are all incorporated into the embankment's boundary. Palaces are widely opened, spreading civilization to different customs. The divination of the Ji lineage is reopened, unifying the calendar at the gatherings of the lords. Great deeds are accomplished, and great transformations are clear. Therefore, the mind wanders in the Feathered Mausoleum, and emotions are placed in the Extended Pavilion. Countless books are attributed to talent, and innate wisdom is used to connect everything. The divine mind is deeply illuminated, and human nature and the Way are profoundly explored. Descending to perform small skills, one can radiate the brilliance of the sun, moon, and stars. Lowering oneself to learn subtle arts, one can surpass all calligraphic styles. Occupying the most important position in the country, one can accomplish all that can be done in the world. Even reading late into the night, one is praised for being excellent and knowledgeable; composing music in the early morning, one uniquely possesses fine reputation. Looking up at those magnificent achievements, how can one compare with them? There was a Dharma Master Xuanzang (Tang Sanzang), who manifested eloquence and wisdom at birth, following the noble footsteps of Sariputra (Sariputra). He was born with divine endowments, inheriting the fine virtues of Moses (Moses). From the beginning of his youth, he devoted himself to escaping worldly entanglements, deeply understanding emptiness and illusion. Studying the Four Noble Truths (Four Noble Truths), he lamented that erroneous doctrines deviated from the true purpose. Diligently admiring the One Vehicle (One Vehicle), he discerned that incorrect texts deviated from the true form. Therefore, he made a grand vow, aroused great compassion, desiring to save those who were lost, and personally sought the correct teachings. Fortunately, he encountered a time of national stability and social harmony. Disregarding tattered clothes, he went directly to Kapilavastu (Kapilavastu). He proclaimed the imperial grace in distant lands and sought Buddhist teachings in the regions ahead. Beyond the Pamir Mountains (Pamir Mountains), he still did not feel the journey was far. Following the left side of the Bamboo Grove Monastery (Bamboo Grove Monastery), it was as if he were personally receiving instruction. He traveled for seventeen years seeking the Dharma, passing through more than a hundred countries. The languages of different places could all be understood with one voice. The scriptures that had not been translated were all copied down with all his wealth. Whether reciting or reading, it was like the Blue Lotus (Blue Lotus) receiving and upholding. Half a verse returned with the White Horse (White Horse). In the nineteenth year of the Zhenguan era, he brought back one hundred and fifty relics of the Tathagata's (Tathagata) flesh, seven Buddha statues, and six hundred and fifty-seven important texts of the Tripitaka (Tripitaka) teachings.
。二月六日還至長安。奉敕于弘福寺安置。令所司供給。召諸名僧二十一人學通內外者。共譯持來三藏梵本。至二十一年五月十五日。肇譯瑜伽師地論。論梵本四萬頌。頌三十二字。凡有五分。宗明十七地義。三藏法師玄奘。敬執梵文譯為唐語。弘福寺沙門靈會。靈雋。智開知仁。會昌寺沙門玄度。瑤臺寺沙門道卓。大總持寺沙門道觀。清禪寺沙門明覺烝義筆受。弘福寺沙門玄謨。證梵語。大總持寺沙門玄應。正字。大總持寺沙門道洪。實際寺沙門明琰。寶昌寺沙門法祥。羅漢寺沙門惠貴。弘福寺沙門文備。蒲州棲巖寺沙門神泰。廓州法講寺沙門道深。詳證大義。本地分中。五識身相應地意地。有尋有伺地。無尋唯伺地。無尋無伺地。凡十七卷。普光寺沙門道智。受旨證文。三摩呬多地。非三摩呬多地。有心無心地。聞所成地。思所成地。修所成地。凡十卷。蒲州普救寺沙門行友。受旨證文。聲聞地初。瑜伽種姓地盡第二瑜伽處。凡九卷。玄法寺沙門玄賾。受旨證文。聲聞地第三瑜伽處盡獨覺地。凡五卷。汴州真諦寺沙門玄忠。受旨證文。菩薩地。有餘依地。無餘依地。凡十六卷。簡州福眾寺沙門靖邁。受旨證文。攝抉擇分。凡三十卷。大總持寺沙門辯機。受旨證文。攝異門分。攝釋分。凡四卷。普光寺沙門處衡。受
旨證文。攝事分。十六卷。弘福寺沙門明浚。受旨證文。銀青光祿大夫。行太子左庶子。高陽縣開國男。臣許敬宗。奉
詔監閱。至二十二年五月十五日。絕筆。總成一百卷。佛滅度后。彌勒菩薩自睹史多天宮。降於中印度阿瑜他國。為無著菩薩之所說也。斯固法門極地。該三藏之遺文。如來後心。暢五乘之奧旨。玄宗微妙不可思議。僧徒並戒行圓深。道業貞固。欣承嘉召。得奉
高人。各罄幽心。共稟新義。隨畢奏上。有感宸衷。爰降殊恩。親裁鴻序。情超系象。理絕名言。皇太子。分耀黃離。纘基青陸。北搖傳樂。仰金聲而竊愧。東明御辯。瞻玉裕而多慚。九載勤經。漢儲斯陋。一朝成賦。魏兩韜英。既睹天文。頂戴無已。爰抽秘藻。讚歎功德。紆二聖之仙詞。闡三藏之幽鍵。載揚佛日。式導玄津。開夏景于蓮華。法流逾潔。泛春光于貝葉。道樹增輝。冀夫聖藻長懸。與天地而無極真如廣被。隨塵沙而不窮。凡厥含靈。知所歸矣。
瑜伽師地論卷第一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中意地第二之二
複次此一切種子識。若般涅槃法者。一切種子皆悉具足。不般涅槃法者。便闕
【現代漢語翻譯】 現代漢語譯本： 這是旨證文，屬於《攝事分》，共十六卷。由弘福寺沙門明浚奉旨進行考證。銀青光祿大夫、行太子左庶子、高陽縣開國男臣許敬宗奉詔監閱。至二十二年五月十五日完成，總共一百卷。此論是佛陀滅度后，彌勒菩薩從兜率天宮降臨到中印度阿瑜他國，為無著菩薩所宣說的。這確實是佛法的極高境界，涵蓋了三藏的遺文，闡明瞭如來的心意，暢述了五乘的奧妙旨歸。其玄妙精深，不可思議。參與翻譯的僧侶們都戒行圓滿深厚，道業堅定純正，欣然接受嘉獎和召見，得以侍奉高人。他們各自竭盡心力，共同領受新的義理。完成後立即上奏，感動了皇帝。於是降下特殊的恩典，親自撰寫序言，其情超越了系象，其理超越了名言。皇太子分擔著光輝，繼承著帝業。北方傳來音樂，仰望金聲而感到慚愧；東方闡明辯論，瞻仰玉裕而感到慚愧。九年勤奮地研習經典，漢朝的儲君也顯得簡陋；一旦完成賦作，魏國的兩位英才也相形見絀。既然已經看到了天文，就無比敬仰。於是提取精妙的文辭，讚歎其功德。紆尊降貴地使用二聖的仙詞，闡明三藏的幽深關鍵。弘揚佛日的照耀，引導玄妙的津樑。在夏季開啟蓮花的景象，佛法之流更加純潔；在春光中泛起貝葉的光輝，菩提道樹更加輝煌。希望聖上的文采長久懸掛，與天地同在而沒有窮盡，真如的智慧廣泛普及，隨著塵沙而沒有止境。凡是具有靈性的眾生，都知道該歸向何處了。
《瑜伽師地論》卷第一 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第二
彌勒菩薩說
三藏法師玄奘奉詔翻譯本地分中的意地第二之二
再次，對於這包含一切種子的阿賴耶識（Alaya-vijnana，一切種子識），如果是具有般涅槃法（Parinirvana，完全的涅槃）的人，那麼一切種子都完全具備；如果是不具有般涅槃法的人，那麼就缺少。
【English Translation】 English version: This is the Zhizheng Wen, belonging to the 'Sheshi Fen', consisting of sixteen volumes. It was authenticated by the Shramana Mingjun of Hongfu Temple, who received the imperial order. Xu Jingzong, the Silver Green Guanglu Daifu, Acting Left Tutor of the Crown Prince, and Founding Baron of Gaoyang County, was ordered to oversee the review. It was completed on the fifteenth day of the fifth month of the twenty-second year, totaling one hundred volumes. This treatise was spoken by Maitreya Bodhisattva (Maitreya Bodhisattva) from Tushita Heaven (Tushita Heaven) to Asanga Bodhisattva (Asanga Bodhisattva) in Ayodhya (Ayodhya) in Central India after the Buddha's Parinirvana (Buddha's Parinirvana). This is indeed the ultimate realm of Dharma, encompassing the remaining texts of the Tripitaka (Tripitaka), clarifying the Buddha's intention, and expounding the profound meaning of the Five Vehicles. Its profound subtlety is inconceivable. The monks who participated in the translation were all complete and profound in their precepts and conduct, and their practice was firm and pure. They gladly accepted the commendation and summons, and were able to serve great people. They each exerted their utmost efforts and jointly received the new meanings. After completion, it was immediately presented to the Emperor, who was moved. Therefore, special grace was bestowed, and a preface was personally written, whose sentiment surpassed imagery and whose principle surpassed words. The Crown Prince shared the glory and inherited the imperial legacy. Music was heard from the north, and there was shame in looking up to the golden sound; debate was clarified in the east, and there was much shame in looking up to the jade abundance. Nine years of diligent study of the classics made the Crown Prince of the Han Dynasty seem simple; once the composition was completed, the two talents of the Wei Dynasty paled in comparison. Since the astronomy had been seen, there was boundless reverence. Therefore, exquisite words were extracted to praise its merits. The immortal words of the Two Sages were condescendingly used to elucidate the profound key of the Tripitaka. The illumination of the Buddha's sun was promoted, and the mysterious ferry was guided. The scene of lotus flowers blooming in summer was opened, and the flow of Dharma became purer; the brilliance of the palm leaves rippled in the spring light, and the Bodhi tree became more glorious. It is hoped that the Holy Emperor's literary talent will be suspended forever, coexisting with heaven and earth without end, and that the wisdom of Suchness will be widely disseminated, without ceasing with the dust and sand. All sentient beings will know where to return.
Yogacarabhumi-sastra (Yogacarabhumi-sastra), Volume 1 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 2
Spoken by Maitreya Bodhisattva
Translated by Tripitaka Master Xuanzang (Xuanzang) under imperial decree, the second of the second section of the 'Yi Di' in the 'Bhumis'
Furthermore, regarding this Alaya-vijnana (Alaya-vijnana, storehouse consciousness) which contains all seeds, if one is a person with the Dharma of Parinirvana (Parinirvana, complete Nirvana), then all seeds are fully present; if one is not a person with the Dharma of Parinirvana, then they are lacking.
三種菩提種子。隨所生處自體之中。余體種子皆悉隨逐。是故欲界自體中。亦有色無色界一切種子。如是色界自體中。亦有欲無色界一切種子。無色界自體中。亦有欲色界一切種子。又羯羅藍漸增長時。名之與色平等增長俱漸廣大。如是增長乃至依止圓滿。應知此中由地界故依止造色漸漸增廣。由水界故攝持不散。由火界故成熟。堅硬由無潤故。由風界故分別肢節各安其所。又一切種子識。于生自體雖有凈不凈業因。然唯樂著戲論為最勝因。于生族姓色力壽量資具等果。即凈不凈業為最勝因。又諸凡夫于自體上。計我我所及起我慢。一切聖者觀唯是苦。又處胎分中有自性受。不苦不樂依識增長。唯此性受異熟所攝。餘一切受。或異熟所生。或境界緣生。又苦受樂受。或於一時從緣現起。或時不起。又種子體無始時來相續不絕。性雖無始有之。然由凈不凈業差別熏發。望數數取異熟果。說彼為新。若果已生。說此種子為已受果。由此道理生死流轉相續不絕。乃至未般涅槃。又諸種子未與果者。或順生受。或順后受。雖經百千劫。從自種子。一切自體復圓滿生。雖余果生要由自種。若至壽量盡邊。爾時此種名已受果。所餘自體種子未與果故。不名已受果。又諸種子。即於此身中應受異熟。緣差不受。順不定受攝故。然此種
【現代漢語翻譯】 現代漢語譯本 三種菩提種子（bodhi seeds，覺悟的種子）。無論在何處產生，自身之中，其他的種子都會隨之跟隨。因此，在欲界（kāmadhātu， desire realm）的自身中，也有色界（rūpadhātu， form realm）和無色界（arūpadhātu， formless realm）的一切種子。同樣，在色界的自身中，也有欲界和無色界的一切種子。在無色界的自身中，也有欲界和色界的一切種子。 此外，羯羅藍（kalala，受精卵最初的凝結狀態）逐漸增長時，『名』（nāma，精神現象）與『色』（rūpa，物質現象）平等增長，一同逐漸擴大。如此增長，乃至依止圓滿。應當知道，在此過程中，由於地界（pṛthivī-dhātu，地元素）的緣故，依止造色（upādāyarūpa，四大所造的色法）漸漸增廣；由於水界（ap-dhātu，水元素）的緣故，攝持不散；由於火界（tejo-dhātu，火元素）的緣故，成熟堅硬，因為沒有潤澤；由於風界（vāyu-dhātu，風元素）的緣故，分別肢節，各自安於其所。 此外，一切種子識（sarva-bīja-vijñāna，含藏一切種子之識），在生起自身時，雖然有清凈和不清凈的業因，但唯有樂著戲論（abhirati-prapañca，對世俗快樂的執著和虛妄分別）是最殊勝的因。對於生於何種族姓、具有何種色力、壽命長短、資具豐寡等果報，清凈和不清凈的業是最殊勝的因。 此外，諸凡夫（pṛthagjana，未開悟的眾生）在自身上，計執『我』（ātman，實體性的自我）和『我所』（ātmīya，屬於我的事物），並且生起我慢（ātma-māna，對自我的驕傲）。一切聖者（ārya，已開悟的聖人）觀察到這僅僅是苦（duḥkha，痛苦）。 此外，在處胎（garbhāvakrānti，入胎）的階段，有自性受（svabhāva-vedanā，與生俱來的感受），不苦不樂（adukha-asukha，非苦非樂的感受）依識（vijñāna，意識）增長。唯有這種感受屬於異熟（vipāka，果報）所攝。其餘一切感受，或者由異熟所生，或者由境界緣生。 此外，苦受（duḥkha-vedanā，痛苦的感受）和樂受（sukha-vedanā，快樂的感受），或者在同一時間從緣現起，或者有時不現起。 此外，種子體（bīja-kāya，種子的集合）從無始以來相續不絕。其自性雖然是無始就存在的，但由於清凈和不清凈業的差別熏發，就數數取異熟果（vipāka-phala，果報）而言，可以說它是新的。如果果報已經產生，就說這個種子已經受果。由於這個道理，生死流轉相續不絕，乃至未般涅槃（parinirvāṇa，完全的涅槃）。 此外，諸種子未與果報者，或者順生受（anuvṛtti-janma-vedanīya，於此生受報），或者順后受（anuvṛtti-apara-vedanīya，于來生受報）。即使經過百千劫，從自身種子，一切自體又圓滿生起。即使其他的果報產生，也要由自身的種子。如果到了壽命的盡頭，那時這個種子名為已受果。所餘自體種子未與果報的緣故，不名為已受果。 此外，諸種子，即於此身中應受異熟，因緣差別而不受，屬於順不定受（anuvṛtti-aniyata-vedanīya，受報時間不確定的業）所攝。然而此種...
【English Translation】 English version Three types of bodhi seeds (bodhi seeds, seeds of enlightenment). Wherever they are born, within their own nature, all other seeds follow. Therefore, within the nature of the desire realm (kāmadhātu, desire realm), there are also all the seeds of the form realm (rūpadhātu, form realm) and the formless realm (arūpadhātu, formless realm). Likewise, within the nature of the form realm, there are also all the seeds of the desire realm and the formless realm. Within the nature of the formless realm, there are also all the seeds of the desire realm and the form realm. Furthermore, as the kalala (kalala, the initial coagulated state of a fertilized egg) gradually grows, 'name' (nāma, mental phenomena) and 'form' (rūpa, material phenomena) grow equally, gradually expanding together. Thus it grows, until it relies on completeness. It should be known that in this process, due to the earth element (pṛthivī-dhātu, earth element), relying on derived matter (upādāyarūpa, matter derived from the four great elements) gradually expands; due to the water element (ap-dhātu, water element), it is held together and does not scatter; due to the fire element (tejo-dhātu, fire element), it matures and hardens, because there is no moisture; due to the wind element (vāyu-dhātu, wind element), the limbs and joints are distinguished, each resting in its place. Furthermore, the all-seed consciousness (sarva-bīja-vijñāna, the consciousness containing all seeds), although having pure and impure karmic causes in the arising of its own nature, only attachment to playful conceptual proliferation (abhirati-prapañca, attachment to worldly pleasures and false discriminations) is the most excellent cause. For the results of being born into a certain family, having certain physical strength, lifespan, and abundance of resources, pure and impure karma are the most excellent causes. Furthermore, ordinary beings (pṛthagjana, unenlightened beings) cling to 'self' (ātman, substantial self) and 'what belongs to self' (ātmīya, things belonging to me) in their own nature, and give rise to self-conceit (ātma-māna, pride in oneself). All noble ones (ārya, enlightened beings) observe that this is merely suffering (duḥkha, suffering). Furthermore, in the stage of entering the womb (garbhāvakrānti, entering the womb), there is self-nature feeling (svabhāva-vedanā, innate feeling), neither painful nor pleasant (adukha-asukha, neither painful nor pleasant feeling) growing in dependence on consciousness (vijñāna, consciousness). Only this feeling is included in the result of maturation (vipāka, result). All other feelings are either born from maturation or arise from conditions of the environment. Furthermore, painful feeling (duḥkha-vedanā, painful feeling) and pleasant feeling (sukha-vedanā, pleasant feeling) either arise from conditions at the same time, or sometimes do not arise. Furthermore, the body of seeds (bīja-kāya, collection of seeds) has continued uninterrupted from beginningless time. Although its nature is beginninglessly existent, due to the difference in pure and impure karma that is perfumed, in terms of repeatedly taking the result of maturation (vipāka-phala, result), it can be said to be new. If the result has already arisen, it is said that this seed has already received its result. Due to this reason, the cycle of birth and death continues uninterrupted, until complete nirvana (parinirvāṇa, complete nirvana) is attained. Furthermore, those seeds that have not yet given their result are either to be experienced in this life (anuvṛtti-janma-vedanīya, to be experienced in this life) or to be experienced in a later life (anuvṛtti-apara-vedanīya, to be experienced in a later life). Even after hundreds of thousands of kalpas, from one's own seeds, all natures arise completely again. Even if other results arise, they must be from one's own seeds. If the end of lifespan is reached, then that seed is called having received its result. The remaining seeds of one's own nature are not called having received their result because they have not yet given their result. Furthermore, those seeds that should receive their result in this body, do not receive it due to differences in conditions, and are included in the undetermined to be experienced (anuvṛtti-aniyata-vedanīya, karma with an uncertain time of fruition). However, this kind...
子亦唯住此位。是故一一自體中。皆有一切自體種子。若於一處有染欲。即說一切處有染欲。若於一處得離欲。即說於一切處得離欲。又于諸自體中所有種子。若煩惱品所攝。名為粗重亦名隨眠。若異熟品所攝。及余無記品所攝。唯名粗重不名隨眠。若信等善法品所攝種子。不名粗重亦非隨眠。何以故。由此法生時所依自體唯有堪能非不堪能。是故一切所依自體。粗重所隨故。粗重所生故。粗重自性故。諸佛如來安立為苦。所謂由行苦故。又諸種子。乃有多種差別之名。所謂名界。名種姓。名自性。名因。名薩迦耶。名戲論。名阿賴耶。名取名苦。名薩迦耶見所依止處。名我慢所依止處。如是等類差別應知。又般涅槃時已得轉依。諸凈行者轉舍一切染污法種子所依於一切善無記法種子。轉令緣闕。轉得內緣自在。又于胎中經三十八七日。此之胎藏一切支分皆悉具足。從此已后。復經四日方乃出生。如薄伽梵于入胎經廣說。此說極滿足者。或經九月或復過此。若唯經八月。此名圓滿。非極圓滿。若經七月六月。不名圓滿。或復缺減。又此胎藏六處位中。由母所食。生粗津味而得資長。于羯羅藍等微細位中。由微細津味資長應知。
複次此之胎藏八位差別。何等為八。謂羯羅藍位。遏部曇位。閉尸位。鍵南位。缽羅
【現代漢語翻譯】 現代漢語譯本 你也只是安住在這個位置上。因此，每一個自體中，都具有一切自體的種子。如果在一個地方有染欲，就說在所有地方都有染欲。如果在一個地方得以脫離染欲，就說在所有地方都得以脫離染欲。而且，在各種自體中所含有的種子，如果是屬於煩惱類的，就稱為『粗重』，也稱為『隨眠』（煩惱的潛在狀態）。如果是屬於異熟果報類的，以及其餘無記類的，只稱為『粗重』，不稱為『隨眠』。如果是屬於信等善法類的種子，不稱為『粗重』，也不是『隨眠』。為什麼呢？因為這些法生起時，所依賴的自體只有堪能性，沒有不堪能性。因此，一切所依賴的自體，由於被粗重所隨逐，由於被粗重所生起，由於是粗重的自性，諸佛如來安立為苦，也就是由行苦的緣故。 而且，各種種子，還有多種不同的名稱，例如稱為『界』（構成要素），稱為『種姓』（類別），稱為『自性』（本性），稱為『因』（原因），稱為『薩迦耶』（有身見），稱為『戲論』（虛妄分別），稱為『阿賴耶』（藏識），稱為『取』（執取），稱為『苦』（痛苦），稱為『薩迦耶見所依止處』（有身見的依存處），稱為『我慢所依止處』（我慢的依存處），像這些種類的差別應當瞭解。而且，般涅槃（完全的涅槃）時，已經獲得轉依（轉化所依）的諸位凈行者，轉化捨棄一切染污法的種子，所依止於一切善和無記法的種子，轉化使（染污種子）失去外緣，轉化獲得內緣的自在。而且，在胎中經過三十八個七日（266天），這個胎藏的一切肢體都完全具備。從此以後，再經過四天才能出生，正如薄伽梵（世尊）在《入胎經》中廣說的那樣。這裡所說的極滿足的情況，或者經過九個月，或者超過九個月。如果只經過八個月，這稱為圓滿，不是極圓滿。如果經過七個月或六個月，不稱為圓滿，或者有所缺減。而且，這個胎藏在六個階段中，由母親所食用的食物，產生粗糙的津液而得到滋養增長。在羯羅藍（受精卵）等微細階段中，由微細的津液滋養增長應當瞭解。 其次，這個胎藏有八個階段的差別。哪八個階段呢？就是羯羅藍位（受精卵階段），遏部曇位（胚芽階段），閉尸位（凝結階段），鍵南位（肉團階段），缽羅
【English Translation】 English version You also only abide in this position. Therefore, in each and every self-nature, there are seeds of all self-natures. If there is defiled desire in one place, it is said that there is defiled desire in all places. If one is liberated from desire in one place, it is said that one is liberated from desire in all places. Moreover, among the seeds present in all self-natures, those that are included in the category of afflictions are called 'coarse burdens' ( 粗重 ) and also 'latent tendencies' (隨眠 - latent states of affliction). Those that are included in the category of resultant effects (異熟品) and other neutral categories are only called 'coarse burdens' and not 'latent tendencies'. Seeds that are included in the category of good dharmas such as faith are neither called 'coarse burdens' nor 'latent tendencies'. Why? Because when these dharmas arise, the self-nature on which they rely only has the capacity and not the incapacity. Therefore, all relying self-natures, because they are accompanied by coarse burdens, because they are produced by coarse burdens, because they are of the nature of coarse burdens, the Tathāgatas establish as suffering, that is, because of the suffering of activity (行苦). Moreover, the various seeds have many different names, such as being called 'dhātu' (界 - element), 'gotra' (種姓 - lineage), 'svabhāva' (自性 - self-nature), 'hetu' (因 - cause), 'satkāya' (薩迦耶 - existence of a body), 'prapañca' (戲論 - conceptual proliferation), 'ālaya' (阿賴耶 - storehouse consciousness), 'upādāna' (取 - grasping), 'duhkha' (苦 - suffering), 'the place where the view of satkāya' (薩迦耶見所依止處 - view of a real self) relies, 'the place where pride' (我慢所依止處 - arrogance) relies, and so on. Such kinds of differences should be understood. Moreover, at the time of Parinirvana (般涅槃 - complete nirvana), those pure practitioners who have attained the transformation of the basis (轉依 - transformation of the basis) transform and abandon all seeds of defiled dharmas, rely on the seeds of all good and neutral dharmas, transform and cause the (defiled seeds) to lack external conditions, and transform and attain freedom of the internal conditions. Moreover, in the womb, after thirty-eight seven-day periods (266 days), all the limbs of this fetus are fully complete. After this, it takes another four days to be born, as the Bhagavan (薄伽梵 - the Blessed One) extensively explained in the Sutra on Entering the Womb. What is said here to be extremely complete is either after nine months or more than nine months. If it is only after eight months, this is called complete, but not extremely complete. If it is after seven months or six months, it is not called complete, or it is deficient. Moreover, in the six stages of this womb, the fetus is nourished and grows by the coarse essence produced by the food eaten by the mother. In the subtle stages such as kalala (羯羅藍 - the first week of embryonic development), it should be understood that it is nourished and grows by subtle essences. Furthermore, there are eight stages of difference in this womb. What are the eight? They are the kalala stage (羯羅藍位 - fertilized egg stage), the arbuda stage (遏部曇位 - embryo stage), the peshi stage (閉尸位 - solidified stage), the ghana stage (鍵南位 - muscle mass stage), the prala
賒佉位。發毛爪位。根位形位。若已結凝箭內仍稀。名羯羅藍。若表裡如酪未至肉位。名遏部曇若已成肉仍極柔軟。名閉尸。若已堅厚稍堪摩觸。名為鍵南。即此肉摶增長支分相現。名缽羅賒佉。從此以後。發毛爪現即名此位。從此以後。眼等根生名為根位。從此以後。彼所依處分明顯現。名為形位。又于胎藏中。或由先業力。或由其母不避不平等力所生隨順風故。令此胎藏或發或色。或皮及余支分變異而生。發變異生者。謂由先世所作。能感此惡不善業。及由其母多習灰鹽等味若飲若食。令此胎藏發毛稀鮮。色變異生者。謂由先業因如前說。及由其母習近暖熱現在緣故。令彼胎藏黑黯色生。又母習近極寒室等。令彼胎藏極白色生。又由其母多啖熱食。令彼胎藏極赤色生。皮變異生者。謂由宿業因如前說。及由其母多習淫慾現在緣故。令彼胎藏或癬疥癩等惡皮而生。支分變異生者。謂由先業因如前說。及由其母多習馳走跳躑威儀及不避不平等現在緣故。令彼胎藏諸根支分缺減而生。又彼胎藏若當爲女。于母左脅倚脊向腹而住。若當爲男。于母右脅倚腹向脊而住。又此胎藏極成滿時。其母不堪持此重胎。內風便發生大苦惱。又此胎藏業報所發生分風起。令頭向下足便向上。胎衣纏裹而趣產門。其正出時胎衣遂裂。分之兩
【現代漢語翻譯】 現代漢語譯本 『賒佉位』（Sakhā-avasthā）：指毛髮、爪甲的階段。 『發毛爪位』：指毛髮和爪甲生長的階段。 『根位形位』：指根（感官）和形體形成的階段。 如果已經開始凝結，像箭內的東西一樣稀疏，這叫做『羯羅藍』（Kalala）。 如果像凝乳一樣，表裡混合但還未到肌肉的階段，這叫做『遏部曇』（Arbuda）。 如果已經形成肌肉，但仍然非常柔軟，這叫做『閉尸』（Pesi）。 如果已經堅硬厚實，稍微可以觸控，這叫做『鍵南』（Ghana）。 就是這團肉增長，四肢和身體各部分顯現出來，叫做『缽羅賒佉』（Prasakha）。 從此以後，毛髮和爪甲顯現，就叫做這個階段。 從此以後，眼睛等感官產生，叫做『根位』。 從此以後，這些感官所依賴的地方明顯顯現，叫做『形位』。 此外，在胎藏中，或者由於先前的業力，或者由於母親不避免不平等的行為，由此產生的順風，使得胎藏或者毛髮，或者顏色，或者面板以及其他肢體產生變異。 毛髮產生變異，是由於前世所造作的，能夠感召這種惡劣不善的業，以及由於母親經常食用灰鹽等味道的食物，無論是飲用還是食用，使得胎藏的毛髮稀疏而顏色不好。 顏色產生變異，是由於先前的業力，如前所說，以及由於母親經常接近溫暖炎熱的環境，這是現在的因緣，使得胎藏呈現黑色。 又如果母親經常接近極其寒冷的房間等，使得胎藏呈現極白色。 又由於母親經常吃熱的食物，使得胎藏呈現極紅色。 面板產生變異，是由於宿世的業力，如前所說，以及由於母親經常沉溺於淫慾，這是現在的因緣，使得胎藏產生癬、疥、癩等惡劣的面板病。 肢體產生變異，是由於先前的業力，如前所說，以及由於母親經常奔跑、跳躍、做出不莊重的行為，以及不避免不平等的行為，這是現在的因緣，使得胎藏的諸根和肢體殘缺。 此外，胎藏如果是女孩，就靠在母親的左脅，背靠脊柱，面向腹部而住；如果是男孩，就靠在母親的右脅，腹部朝向脊柱而住。 此外，當胎藏完全成熟時，母親無法承受這沉重的胎兒，體內的風就會發生，產生巨大的苦惱。 此外，胎藏由業報所生的生分風發動，使得頭部向下，腳向上，胎衣包裹著，朝向產門。當真正出生時，胎衣就裂開，分成兩半。
【English Translation】 English version 『Sakhā-avasthā』: Refers to the stage of hair and nails. 『Hair and Nail Stage』: Refers to the stage of hair and nail growth. 『Root and Form Stage』: Refers to the stage of the formation of roots (senses) and form. If it has begun to congeal, sparse like something inside an arrow, it is called 『Kalala』 (羯羅藍). If it is like curd, mixed inside and out but not yet at the muscle stage, it is called 『Arbuda』 (遏部曇). If it has formed muscle but is still very soft, it is called 『Pesi』 (閉尸). If it has become hard and thick, slightly touchable, it is called 『Ghana』 (鍵南). That is, this mass of flesh grows, and the limbs and parts of the body appear, called 『Prasakha』 (缽羅賒佉). From then on, the appearance of hair and nails is called this stage. From then on, the production of senses such as eyes is called the 『Root Stage』. From then on, the place where these senses rely becomes clearly visible, called the 『Form Stage』. Furthermore, in the womb, either due to previous karma, or due to the mother's failure to avoid unequal behavior, the resulting favorable winds cause the womb to produce variations in hair, color, skin, and other limbs. Variations in hair occur because of the evil and unwholesome karma created in previous lives, and because the mother often consumes foods with flavors such as ash and salt, whether drinking or eating, causing the hair in the womb to be sparse and of poor color. Variations in color occur because of previous karma, as mentioned earlier, and because the mother often approaches warm and hot environments, which is the present cause, causing the womb to appear black. Also, if the mother often approaches extremely cold rooms, etc., causing the womb to appear extremely white. Also, because the mother often eats hot food, causing the womb to appear extremely red. Variations in skin occur because of past karma, as mentioned earlier, and because the mother often indulges in lust, which is the present cause, causing the womb to produce bad skin diseases such as ringworm, scabies, and leprosy. Variations in limbs occur because of previous karma, as mentioned earlier, and because the mother often runs, jumps, makes undignified gestures, and does not avoid unequal behavior, which is the present cause, causing the roots and limbs of the womb to be incomplete. Furthermore, if the womb is a girl, she leans on the mother's left side, with her back against the spine and facing the abdomen; if it is a boy, he leans on the mother's right side, with his abdomen facing the spine. Furthermore, when the womb is fully mature, the mother cannot bear this heavy fetus, and the internal winds will occur, causing great distress. Furthermore, the birth-division wind produced by the karma of the womb is activated, causing the head to face down and the feet to face up, wrapped in the fetal membrane, towards the birth canal. When it is truly born, the fetal membrane splits and divides into two.
腋。出產門時名正生位。生后漸次觸生分觸。所謂眼觸乃至意觸。次復隨墮施設事中。所謂隨學世事言說。次復耽著家室。謂長大種類故。諸根成就故。次造諸業。謂起世間工巧業處。次復受用境界。所謂色等。若可愛不可愛。受此苦樂。謂由先業因。或由現在緣。隨緣所牽或往五趣或向涅槃。
又諸有情。隨於如是有情類中自體生時。彼有情類於此有情作四種緣。謂種子所引故。食所資養故。隨逐守護故。隨學造作身語業故。初謂父母精血所引。次彼生已知其所欲。方求飲食而用資長。次常隨逐專志守護。不令起作非時之行及不平等行。次令習學世俗言說等事。由長大種類故。諸根成就故。此復于余此復于余。如是展轉諸有情類。無始時來受苦受樂。未曾獲得出苦樂法。乃至諸佛未證菩提。若從他聞音。及內正思惟。由如是故方得漏盡。如是句義甚為難悟。謂我無有若分若誰若事。我亦都非若分若誰若事。如是略說內分死生已。
云何外分若壞若成。謂由諸有情所作能感成壞業故。若有能感壞業現前。爾時便有外壞緣起。由彼外分皆悉散壞。非如內分由壽量盡。何以故。由一切外分所有粗色四大。所成恒相續住。非如內分。又感成器世間業。此業決定能引劫住不增不減。若有情數時無決定。所以者何。
【現代漢語翻譯】 現代漢語譯本： 再說，從出生那一刻起，就有了『正生位』（剛出生的狀態）。出生后，逐漸產生各種『觸』（感官接觸），也就是眼觸、耳觸、鼻觸、舌觸、身觸、意觸。然後，又開始學習世事，學習說話。接著，開始執著於家庭，因為長大成人，各種感官也發育成熟。然後，開始造作各種業，從事世間的各種工巧技藝。然後，開始享受各種境界，比如美好的或不美好的事物。承受由此而來的苦樂，這是因為過去的業力，或者因為現在的因緣。隨著因緣的牽引，或者墮入五趣（地獄、餓鬼、畜生、人、阿修羅），或者趨向涅槃（解脫）。 此外，當有情眾生在某一類有情中出生時，那一類有情會對這個新生的有情產生四種緣（條件）：種子所引（遺傳），食物所滋養，隨逐守護（保護），隨學造作身語業（模仿學習）。最初是父母的精血所引發。然後，當他知道新生兒的需求時，就尋找食物來滋養他。然後，經常跟隨並專心守護，不讓他做出不合時宜或不平等的行為。然後，讓他學習世俗的言語等事情，因為他已經長大成人，各種感官也發育成熟。這個有情又對其他的有情這樣做，就這樣輾轉相傳。從無始以來，有情眾生都在承受著苦樂，卻從未獲得脫離苦樂的方法，直到諸佛證得菩提（覺悟）。如果從他人那裡聽到佛法，或者通過內在的正確思考，才能斷盡煩惱。這句話的含義非常難以領悟，意思是『我』（自我）沒有一部分，也沒有任何人和事可以代表『我』，『我』也不是任何一部分，也不是任何人和事。以上簡略地說明了內在的生死。 什麼是外在的壞滅和成就呢？這是由於有情眾生所造作的能夠感召成壞的業力所導致的。當能夠感召壞滅的業力顯現時，就會有外在的壞滅因緣產生。由於這些外在的事物都散壞了，不像內在的身體那樣因為壽命耗盡而壞滅。為什麼呢？因為一切外在的粗色四大（地、水、火、風）所組成的物質世界，都是恒常相續存在的，不像內在的身體那樣。此外，感召成就器世間（我們所居住的世界）的業力，這種業力決定能夠引發劫（宇宙週期）的住立，不會增加也不會減少。但是有情眾生的數量卻沒有定數。為什麼呢？
【English Translation】 English version: Furthermore, from the moment of birth, there is the 『proper birth position』 (the state of being newly born). After birth, various 『touches』 (sensory contacts) gradually arise, namely eye-touch, ear-touch, nose-touch, tongue-touch, body-touch, and mind-touch. Then, one begins to learn about worldly affairs and speech. Next, one becomes attached to family, because one has grown up and the various senses have matured. Then, one begins to create various karmas, engaging in worldly crafts and skills. Then, one begins to enjoy various realms, such as pleasant or unpleasant things. One experiences the resulting suffering and happiness, which is due to past karma or present conditions. Drawn by these conditions, one either falls into the five realms (hell, hungry ghosts, animals, humans, asuras) or moves towards Nirvana (liberation). Moreover, when sentient beings are born into a certain class of sentient beings, that class of sentient beings creates four kinds of conditions for the newborn being: guided by seed (genetics), nourished by food, followed and protected (protection), and imitating and creating body, speech, and mind karma (imitation and learning). Initially, it is triggered by the parents' sperm and blood. Then, when he knows the needs of the newborn, he seeks food to nourish him. Then, he often follows and attentively protects him, preventing him from doing untimely or unequal actions. Then, he lets him learn worldly speech and other things, because he has grown up and the various senses have matured. This sentient being does this to other sentient beings, and so on. From beginningless time, sentient beings have been enduring suffering and happiness, but have never obtained a method to escape suffering and happiness, until the Buddhas attain Bodhi (enlightenment). If one hears the Dharma from others, or through inner correct thinking, one can exhaust afflictions. The meaning of this sentence is very difficult to understand, meaning that 『I』 (self) has no part, nor any person or thing that can represent 『I』, 『I』 is not any part, nor any person or thing. The above briefly explains the inner birth and death. What is external destruction and accomplishment? This is due to the karma created by sentient beings that can cause accomplishment and destruction. When the karma that can cause destruction manifests, there will be external conditions for destruction. Because these external things are all scattered and destroyed, unlike the internal body which is destroyed because of the exhaustion of lifespan. Why? Because all external gross matter composed of the four great elements (earth, water, fire, wind) constantly exists in a continuous stream, unlike the internal body. Furthermore, the karma that causes the accomplishment of the vessel world (the world we live in), this karma is determined to cause the duration of the kalpa (cosmic cycle), neither increasing nor decreasing. However, the number of sentient beings is not fixed. Why?
由彼造作種種業故或過一劫。或復減少。乃至一歲。又彼壞劫由三種災。一者火災能壞世間。從無間獄乃至梵世。二者水災能壞一切。乃至第二靜慮。三者風災能壞一切。乃至第三靜慮。第四靜慮無災能壞。由彼諸天身與宮殿俱生俱沒故。更無能壞因緣法故。復有三災之頂。謂第二靜慮第三靜慮第四靜慮。又此世間二十中劫壞。二十中劫壞已空。二十中劫成。二十中劫成已住。如是八十中劫。假立為一大劫數。又梵世間壽量一劫。此最後壞亦最初成。當知此劫異相建立。謂梵眾天。二十中劫合為一劫。即依此劫施設壽量。梵前益天。四十中劫合為一劫。即依此劫施設壽量。若大梵天。六十中劫合為一劫。即依此劫施設壽量。
云何火災能壞世間。謂有如是時。世間有情壽量無限。從此漸減。乃至壽量經八萬歲。彼復受行不善法故。壽量轉減乃至十歲。彼復獲得厭離之心受行善法。由此因緣壽量漸增乃至八萬。如是壽量一減一增合成一中劫。又此中劫復有三種小災出現。謂儉病刀。儉災者。所謂人壽三十歲時。方始建立。當爾之時。精妙飲食不可復得。唯煎煮朽骨共為宴會。若遇得一粒稻麥粟稗等子。重若末尼。藏置箱篋而守護之。彼諸有情多無氣勢。蹎僵在地不復能起。由此饑儉有。情之類亡沒殆盡。此之儉災
【現代漢語翻譯】 現代漢語譯本 由於眾生造作各種各樣的業，（世界）可能會經歷超過一個大劫（kalpa，時間單位），或者時間減少，甚至減少到一年。此外，這個壞劫（samvartakalpa，宇宙毀滅時期）由三種災難造成：第一種是火災，能夠摧毀世界，從無間地獄（Avīci，佛教地獄的最底層）直到梵天世界（Brahma-loka，色界的第一層）。第二種是水災，能夠摧毀一切，直到第二禪天（second Dhyana heaven，色界的第三層）。第三種是風災，能夠摧毀一切，直到第三禪天（third Dhyana heaven，色界的第五層）。第四禪天（fourth Dhyana heaven，色界的最高層）沒有災難能夠摧毀，因為那裡的諸天神的身軀和宮殿一同生滅，沒有其他能夠摧毀的因緣。還有三種災難的頂端，即第二禪天、第三禪天和第四禪天。此外，這個世間經歷二十個中劫（antara-kalpa，一個大劫中的一個階段）的壞滅，二十個中劫壞滅后為空，二十個中劫形成，二十個中劫形成后安住。這樣八十個中劫，被假立為一個大劫數。此外，梵天世界的壽命為一個大劫。這個最後壞滅也是最初形成。應當知道這個劫的異相建立，即梵眾天（Brahma-pāriṣadya，梵天世界最低階的眾生）的壽命為二十個中劫合為一個大劫，就依據這個劫來施設壽命。梵前益天（Brahma-purohita，梵天世界的第二級眾生）的壽命為四十個中劫合為一個大劫，就依據這個劫來施設壽命。若大梵天（Mahābrahmā，梵天世界的最高級眾生）的壽命為六十個中劫合為一個大劫，就依據這個劫來施設壽命。
什麼是火災能夠摧毀世間呢？當有這樣的時期，世間眾生的壽命是無限的。從此逐漸減少，乃至壽命達到八萬歲。他們又因為奉行不善法，壽命轉而減少到十歲。他們又獲得厭離之心，奉行善法。由此因緣，壽命逐漸增加乃至八萬歲。這樣壽命一減一增，合成為一個中劫。此外，這個中劫又有三種小災出現，即饑饉、疾病和刀兵。饑饉災難，是指人壽三十歲的時候，才開始出現。當那個時候，精妙的飲食不可能再得到，只能煎煮腐朽的骨頭來共同宴會。如果遇到一粒稻米、小麥、粟米、稗子等的種子，看得比摩尼寶珠還重，藏在箱子里守護著。那些眾生大多沒有力氣，跌倒在地上不能再起來。由於這種饑饉，有情眾生死亡殆盡。這就是饑饉災難。
【English Translation】 English version Due to the various karmas created by beings, (the world) may experience more than one kalpa (an eon), or the time may decrease, even to one year. Furthermore, this samvartakalpa (period of cosmic destruction) is caused by three kinds of disasters: the first is fire, which can destroy the world from Avīci (the lowest level of Buddhist hell) up to the Brahma-loka (the first heaven of the Form Realm). The second is water, which can destroy everything up to the second Dhyana heaven (the third heaven of the Form Realm). The third is wind, which can destroy everything up to the third Dhyana heaven (the fifth heaven of the Form Realm). The fourth Dhyana heaven (the highest heaven of the Form Realm) has no disaster that can destroy it, because the bodies and palaces of the gods there arise and perish together, and there are no other conditions that can cause destruction. There are also the peaks of the three disasters, namely the second Dhyana heaven, the third Dhyana heaven, and the fourth Dhyana heaven. Furthermore, this world experiences the destruction of twenty antara-kalpas (intermediate eons), twenty antara-kalpas of emptiness after destruction, twenty antara-kalpas of formation, and twenty antara-kalpas of abiding after formation. Thus, eighty antara-kalpas are nominally established as one great kalpa. Furthermore, the lifespan of the Brahma-loka is one kalpa. This final destruction is also the initial formation. It should be known that this establishment of different aspects of the kalpa is as follows: the lifespan of the Brahma-pāriṣadya (lowest beings in the Brahma-loka) is twenty antara-kalpas combined into one kalpa, and lifespan is assigned based on this kalpa. The lifespan of the Brahma-purohita (second level beings in the Brahma-loka) is forty antara-kalpas combined into one kalpa, and lifespan is assigned based on this kalpa. If it is Mahābrahmā (highest beings in the Brahma-loka), the lifespan is sixty antara-kalpas combined into one kalpa, and lifespan is assigned based on this kalpa.
What is the fire disaster that can destroy the world? It is when there is such a time that the lifespan of beings in the world is infinite. From then on, it gradually decreases until the lifespan reaches eighty thousand years. They then further practice unwholesome dharmas, and the lifespan decreases to ten years. They then gain a sense of revulsion and practice wholesome dharmas. Due to this cause, the lifespan gradually increases to eighty thousand years. Thus, one decrease and one increase of lifespan combine to form one antara-kalpa. Furthermore, in this antara-kalpa, three minor disasters appear: famine, disease, and warfare. The famine disaster refers to the time when human lifespan is thirty years. Only then does it begin to appear. At that time, exquisite food can no longer be obtained, and only boiling rotten bones together is used for feasts. If one encounters a seed of rice, wheat, millet, barnyard millet, etc., it is valued more than a mani jewel, and it is stored in a box and guarded. Most of those beings have no strength, fall to the ground, and cannot get up again. Due to this famine, sentient beings perish almost entirely. This is the famine disaster.
。經七年七月七日七夜方乃得過。彼諸有情復共聚集起下厭離。由此因緣壽不退減儉災遂息。又若人壽二十歲時。本起厭患今乃退舍。爾時多有疫氣障癘。災橫熱惱相續而生。彼諸有情遇此諸病多悉殞沒。如是病災。經七月七日七夜方乃得過。彼諸有情復共聚集起中厭離。由此因緣壽量無減病災乃息。又人壽十歲時。本起厭患今還退舍。爾時有情展轉相見。各起猛利殺害之心。由此因緣隨執草木及以瓦石。皆成最極銳利刀劍。更相殘害死喪略盡。如是刀災。極經七日方乃得過。爾時有情復有三種最極衰損。謂壽量衰損。依止衰損。資具衰損。壽量衰損者。所謂壽量極至十歲。依止衰損者。謂其身量極至一搩或復一握。資具衰損者。爾時有情唯以粟稗為食中第一。以發毼為衣中第一。以鐵為莊嚴中第一。五種上味悉皆隱沒。所謂酥蜜油鹽等味及甘蔗變味。爾時有情展轉聚集起上厭離不復退減又能棄捨損減壽量惡不善法。受行增長壽量善法。由此因緣壽量色力富樂自在皆漸增長。乃至壽量經八萬歲。如是二十減二十增。合四十增減便出住劫。于最後增已。爾時那落迦有情唯沒不生。如是漸漸乃至沒盡。當知說名那落迦世間壞。如那落迦壞。傍生餓鬼壞亦如是。爾時人中隨一有情自然法爾所得第二靜慮。其餘有情展轉隨學亦
【現代漢語翻譯】 現代漢語譯本 經過七年七月七日七夜才能度過。那些眾生又共同聚集，生起下品厭離心。因為這個因緣，壽命不會減少，饑荒災難也平息了。如果人的壽命是二十歲時，本來生起的厭患心現在又退舍了。那時會有很多疫病和瘴癘，災禍和熱惱接連發生。那些眾生遇到這些疾病，大多都會死亡。這樣的疾病災難，經過七月七日七夜才能度過。那些眾生又共同聚集，生起中品厭離心。因為這個因緣，壽命不會減少，疾病災難也平息了。如果人的壽命是十歲時，本來生起的厭患心現在又退舍了。那時眾生互相看見，各自生起強烈的殺害之心。因為這個因緣，隨便拿起草木和瓦石，都變成最鋒利的刀劍，互相殘殺，死亡殆盡。這樣的刀兵災難，最多經過七天才能度過。那時眾生有三種最嚴重的衰損，分別是壽命衰損、依止衰損和資具衰損。壽命衰損是指壽命最多隻有十歲。依止衰損是指身體最多隻有一拃或一握。資具衰損是指那時眾生只能把小米和稗子當作最好的食物，把粗糙的毛髮當作最好的衣服，把鐵當作最好的裝飾品。五種上妙美味全部消失，包括酥油、蜂蜜、油、鹽等味道以及甘蔗的變化味道。那時眾生互相聚集，生起上品厭離心，不再退舍，並且能夠捨棄損減壽命的惡不善法，受持修行增長壽命的善法。因為這個因緣，壽命、色相、力量、財富、快樂和自在都逐漸增長，乃至壽命達到八萬歲。這樣二十減二十增，合起來四十增減，就出現住劫。在最後增長之後，那時地獄（那落迦，Naraka）的眾生只有死亡而沒有出生，這樣漸漸地乃至全部滅盡。應當知道這叫做地獄世間壞滅。像地獄壞滅一樣，傍生和餓鬼的壞滅也是如此。那時人中隨便一個眾生自然而然地獲得第二禪定（靜慮，Dhyana），其餘的眾生互相跟隨學習也
【English Translation】 English version It takes seven years, seven months, seven days, and seven nights to pass through. Those sentient beings then gather together again, giving rise to a lower level of aversion. Because of this cause, lifespan does not decrease, and the famine ceases. Furthermore, if people's lifespan is twenty years, the aversion that originally arose now retreats. At that time, there will be many epidemics and plagues, disasters and heat continuously arising. Those sentient beings who encounter these diseases mostly perish. Such disease disasters take seven months, seven days, and seven nights to pass through. Those sentient beings then gather together again, giving rise to a middle level of aversion. Because of this cause, lifespan does not decrease, and disease disasters cease. Furthermore, when people's lifespan is ten years, the aversion that originally arose now retreats again. At that time, sentient beings see each other and each gives rise to intense thoughts of killing. Because of this cause, whatever they grasp, whether grass, wood, or stones, all become extremely sharp swords, and they slaughter each other, dying almost completely. Such a sword disaster takes a maximum of seven days to pass through. At that time, sentient beings experience three extremely severe declines: decline in lifespan, decline in reliance, and decline in resources. Decline in lifespan means that lifespan is at most ten years. Decline in reliance means that the body is at most a span or a fistful. Decline in resources means that at that time, sentient beings can only consider millet and barnyard millet as the best food, coarse hair as the best clothing, and iron as the best adornment. The five supreme flavors all disappear, including the tastes of ghee, honey, oil, salt, and the transformed flavors of sugarcane. At that time, sentient beings gather together, giving rise to a higher level of aversion, no longer retreating, and are able to abandon evil and unwholesome actions that diminish lifespan, and practice and increase wholesome actions that increase lifespan. Because of this cause, lifespan, appearance, strength, wealth, happiness, and freedom all gradually increase, until lifespan reaches eighty thousand years. Thus, twenty decreases and twenty increases, totaling forty increases and decreases, then the duration of the abiding kalpa (劫，kalpa) appears. After the final increase, at that time, beings in Naraka (那落迦, Naraka) only die and are not born, gradually until they are all extinguished. It should be known that this is called the destruction of the Naraka world. Just as Naraka is destroyed, so too are the destructions of animals and hungry ghosts. At that time, any one sentient being among humans naturally attains the second Dhyana (靜慮, Dhyana), and the remaining sentient beings follow and learn from them as well.
復如是。皆此沒已生極凈光天眾同分中。當知爾時說名人世間壞。如人趣既爾。天趣亦然。當於此時五趣世間居住之處。無一有情可得。所有資具亦不可得。非唯資具不可復得。爾時天雨亦不可得。由無雨故大地所有藥草叢林皆悉枯槁。復由無雨之所攝故。令此日輪熱勢增大。又諸有情能感壞劫業增上力故。及依六種所燒事故。復有六日輪漸次而現。彼諸日輪望舊日輪。所有熱勢逾前四倍。既成七已熱遂增七。
云何名為六所燒事。一小大溝坑。由第二日輪之所枯竭。二小河大河。由第三日輪之所枯竭。三無熱大池。由第四日輪之所枯竭。四者大海。由第五日輪及第六一分之所枯竭。五蘇迷盧山及以大地體堅實故。由第六一分及第七日輪之所燒然。即此火焰為風所鼓。展轉熾盛極至梵世。又如是等略為三事。一水所生事。謂藥草等。由初所槁。二即水事。由五所涸。三恒相續住體堅實事。由二所燒。如是世界皆悉燒已。乃至灰墨及與余影皆不可得。廣說如經。從此名為器世間已壞。滿足二十中劫。如是壞已復二十中劫住。
云何水災。謂過七火災已。于第二靜慮中有俱生水界起。壞器世間如水消鹽。此之水界與器世間一時俱沒。如是沒已。復二十中劫住。
云何風災。謂七水災過已。復七火災。從
【現代漢語翻譯】 現代漢語譯本： 又像這樣，所有眾生都從這裡逝去，往生到極凈光天（Subhakrtsna）的眾生群體中。應當知道，那時被稱為人世間的壞滅。如同人類的境況一樣，天界的境況也是如此。在這個時候，五趣世間（五道輪迴的世界）沒有任何有情眾生可以找到居住的地方，所有的生活資具也無法獲得。不僅是生活資具無法獲得，那時連天降雨水也無法得到。由於沒有雨水，大地上的所有藥草和叢林都全部枯萎。又由於沒有雨水的滋潤，使得太陽的熱力增大。再加上眾生能感召壞劫的業力增強，以及依靠六種被焚燒的事物，又有六個太陽逐漸出現。這些太陽與舊的太陽相比，熱力超過之前的四倍。當七個太陽都出現后，熱力增加到七倍。 什麼叫做六種被焚燒的事物呢？第一是小的和大的溝渠，被第二個太陽曬乾枯竭。第二是小的河流和大河流，被第三個太陽曬乾枯竭。第三是無熱大池（Anavatapta），被第四個太陽曬乾枯竭。第四是大海，被第五個太陽和第六個太陽的一部分曬乾枯竭。第五是蘇迷盧山（Sumeru）以及大地，因為它們本體堅固，被第六個太陽的一部分和第七個太陽曬燃。這些火焰被風吹動，逐漸熾盛，一直蔓延到梵天世界。又像這樣，概括起來有三件事：第一是水所生的事物，比如藥草等，被最初的太陽曬乾。第二是水本身，被五個太陽曬乾。第三是恒常相續存在、本體堅固的事物，被兩個太陽燒燬。這樣，整個世界都被燒燬，乃至灰燼和殘餘的影子都無法找到。詳細的描述如同經文所說。從此，這被稱為器世間的壞滅，持續滿足二十個中劫。這樣壞滅之後，又持續二十個中劫。 什麼是水災呢？就是在經歷了七次火災之後，在第二禪天（Second Dhyana）中，有俱生水界生起，壞滅器世間，就像水溶解鹽一樣。這個水界與器世間同時沉沒。這樣沉沒之後，又持續二十個中劫。 什麼是風災呢？就是在經歷了七次水災之後，又經歷了七次火災，從...
【English Translation】 English version: Again, it is like this: all beings, having passed away from here, are born into the company of the gods of Subhakrtsna (radiant light). It should be known that at that time, it is said that the human world is destroyed. Just as the state of humans is, so too is the state of the heavens. At this time, in the world of the five destinies (the world of the five paths of reincarnation), there is not a single sentient being to be found who can reside, and all the necessities of life cannot be obtained. Not only are the necessities of life unobtainable, but at that time even rain from the heavens cannot be obtained. Because there is no rain, all the herbs and forests on the earth wither and dry up completely. Furthermore, because of the absence of rain, the heat of the sun increases. In addition, due to the increasing power of the karma of sentient beings that can bring about the destruction of the kalpa, and relying on the six things that are burned, six more suns gradually appear. These suns, compared to the old sun, have four times the heat. When seven suns have appeared, the heat increases sevenfold. What are the six things that are burned? First, the small and large ditches are dried up by the second sun. Second, the small rivers and large rivers are dried up by the third sun. Third, the Anavatapta (heat-free) great lake is dried up by the fourth sun. Fourth, the great ocean is dried up by the fifth sun and a portion of the sixth sun. Fifth, Mount Sumeru (Sumeru) and the earth, because their bodies are solid, are burned by a portion of the sixth sun and the seventh sun. These flames, fanned by the wind, gradually become more intense, extending all the way to the Brahma world. And so, in summary, there are three things: first, things born of water, such as herbs, are dried up by the first sun. Second, water itself is dried up by five suns. Third, things that exist continuously and whose bodies are solid are burned by two suns. In this way, the entire world is burned, and even ashes and remaining shadows cannot be found. The detailed description is as the sutras say. From this, it is called the destruction of the vessel world, lasting for twenty intermediate kalpas. After such destruction, it remains for another twenty intermediate kalpas. What is a water disaster? It is that after experiencing seven fire disasters, in the Second Dhyana (Second Meditation Heaven), a co-arisen water element arises, destroying the vessel world like water dissolving salt. This water element and the vessel world sink together at the same time. After such sinking, it lasts for another twenty intermediate kalpas. What is a wind disaster? It is that after experiencing seven water disasters, there are again seven fire disasters, from...
此無間于第三靜慮中有俱生風界起。壞器世間。如風乾支節復能消盡。此之風界與器世間一時俱沒。所以者何。現見有一由風界發。乃令其骨皆悉消盡從此壞已復二十中劫住。如是略說世間已壞。
云何世間成。謂過如是二十中劫已。一切有情業增上力故世間覆成。爾時最初于虛空中。第三靜慮器世間成。如第三靜慮。第二及初亦復如是。爾時第三災頂有諸有情。由壽盡故業盡故福盡故。從彼沒已生第三靜慮。餘一切處漸次亦爾。復從第二災頂。生第二靜慮。餘一切處應知亦爾。復從第一災頂。有一有情由壽等盡故從彼沒已生初靜慮。梵世界中為最大梵。由獨一故而懷不悅便有希望。今當云何令余有情亦來生此。當發心時。諸餘有情由壽等盡故。從第二靜慮沒已。生初靜慮彼同分中。如是下三靜慮。器及有情世間成已。于虛空中欲界四天宮殿漸成。當知彼諸虛空宮殿皆如化出。又諸有情從極凈光天眾同分沒。而來生此諸宮殿中。余如前說。自此以後有大風輪。量等三千大千世界。從下而起。與彼世界作所依持。為欲安立無有宮殿諸有情類。此大風輪有二種相。謂仰周布。及傍側布。由此持水令不散墜。次由彼業增上力故。于虛空界金藏云興。從此降雨注風輪上。次復起風鼓水令堅。此即名為金性地輪。上堪水雨
【現代漢語翻譯】 現代漢語譯本 此無間于第三靜慮（Third Dhyana，第三禪定）中有俱生風界起，壞器世間（vessel world，容納有情的世界）。如風乾支節復能消盡。此之風界與器世間一時俱沒。所以者何？現見有一由風界發，乃令其骨皆悉消盡。從此壞已復二十中劫（intermediate kalpa，中等時段）住。如是略說世間已壞。
云何世間成？謂過如是二十中劫已，一切有情（sentient beings，有感覺的生命）業增上力故世間覆成。爾時最初于虛空中，第三靜慮器世間成。如第三靜慮，第二及初亦復如是。爾時第三災頂有諸有情，由壽盡故、業盡故、福盡故，從彼沒已生第三靜慮。餘一切處漸次亦爾。復從第二災頂，生第二靜慮。餘一切處應知亦爾。復從第一災頂，有一有情由壽等盡故從彼沒已生初靜慮。梵世界（Brahma World，色界的第一禪天）中為最大梵（Mahabrahma，大梵天），由獨一故而懷不悅便有希望。今當云何令余有情亦來生此？當發心時，諸餘有情由壽等盡故，從第二靜慮沒已，生初靜慮彼同分中。如是下三靜慮，器及有情世間成已，于虛空中欲界（Kamadhatu，慾望界）四天宮殿漸成。當知彼諸虛空宮殿皆如化出。又諸有情從極凈光天（Abhasvara, 第二禪天）眾同分沒，而來生此諸宮殿中。余如前說。自此以後有大風輪，量等三千大千世界（Trisahasra-Mahasahasra-lokadhatu，三千大千世界）。從下而起，與彼世界作所依持。為欲安立無有宮殿諸有情類。此大風輪有二種相，謂仰周布及傍側布。由此持水令不散墜。次由彼業增上力故，于虛空界金藏云興。從此降雨注風輪上。次復起風鼓水令堅。此即名為金性地輪。上堪水雨。
【English Translation】 English version Immediately following this, in the Third Dhyana (Third Dhyana, third level of meditative absorption), a co-arisen wind element arises, destroying the vessel world (vessel world, the world that contains sentient beings). Like the wind drying branches and joints, it can completely consume everything. This wind element and the vessel world perish simultaneously. Why is this so? It is evident that a wind element arises, causing even bones to be completely consumed. After this destruction, it remains for twenty intermediate kalpas (intermediate kalpa, a medium length of time). Thus, briefly stated, the world is destroyed.
How does the world come into being? After these twenty intermediate kalpas have passed, the world is formed again due to the increased power of the karma of all sentient beings (sentient beings, beings with consciousness). At that time, initially in the empty space, the vessel world of the Third Dhyana is formed. Just as with the Third Dhyana, the Second and First are also formed in the same way. At that time, beings at the peak of the Third Disaster, due to the exhaustion of their lifespan, the exhaustion of their karma, and the exhaustion of their merit, pass away from there and are born in the Third Dhyana. All other places gradually follow suit. Again, from the peak of the Second Disaster, beings are born in the Second Dhyana. It should be understood that all other places are also the same. Again, from the peak of the First Disaster, a being, due to the exhaustion of lifespan, etc., passes away from there and is born in the First Dhyana. In the Brahma World (Brahma World, the first dhyana heaven of the Form Realm), he becomes the Mahabrahma (Mahabrahma, the Great Brahma), and because he is alone, he feels displeasure and hopes, 'How can I cause other beings to be born here as well?' When he generates this thought, other beings, due to the exhaustion of their lifespan, etc., pass away from the Second Dhyana and are born in the First Dhyana, in the same category as him. Thus, the lower three Dhyanas, the vessel and sentient being world, having been formed, the palaces of the Four Heavens of the Kamadhatu (Kamadhatu, the realm of desire) gradually form in the empty space. It should be known that all those palaces in the empty space are like magical creations. Furthermore, beings pass away from the community of the Abhasvara (Abhasvara, the Heaven of Radiance in the Second Dhyana) and are born in these palaces. The rest is as previously described. From this point onwards, there is a great wind wheel, the size of a Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a great trichiliocosm). It rises from below and serves as the support for that world, in order to establish those sentient beings who have no palaces. This great wind wheel has two aspects: spreading upwards and spreading sideways. By this, it holds the water so that it does not scatter and fall. Next, due to the increased power of that karma, clouds of golden store arise in the empty space. From this, rain falls and pours onto the wind wheel. Then, wind arises again, solidifying the water. This is called the golden earth wheel. It is capable of withstanding water and rain.
之所激注。下為風飆之所沖薄。此地成已即由彼業增上力故。空中復起諸界藏云。又從彼云降種種雨。然其雨水。乃依金性地輪而住。次復風起鼓水令堅。即由此風力所引故。諸有清凈第一最勝精妙性者。成蘇迷盧山。此山成已四寶為體。所謂金銀頗胝琉璃。若中品性者。成七金山。謂持雙山。毗那矺迦山。馬耳山。善見山。朅達洛迦山。持軸山。尼民達羅山。如是諸山其峰佈列。各由形狀差別為名。繞蘇迷盧次第而住。蘇迷盧量高八萬逾繕那。廣亦如之。下入水際量亦復爾。又持雙山等彼之半。從此次第餘六金山。其量漸減各等其半。若下品性者。于蘇迷盧四邊七金山外。成四大洲及八中洲並輪圍山。此山輪圍四洲而住。量等尼民達羅之半。覆成非天宮殿。此宮在蘇迷盧下。依水而居。覆成大雪山及無熱池周圍崖岸。次成最下八大那洛迦處諸大那洛迦及獨一那洛迦寒那洛迦近邊那洛迦。覆成一分鬼傍生處。四大洲者。謂南贍部洲。東毗提訶洲。西瞿陀尼洲。北拘盧洲。其贍部洲形如車箱。毗提訶洲形如半月。瞿陀尼洲其形圓滿。北拘盧洲其形四方。贍部洲量。六千五百逾繕那。毗提訶洲量。七千逾繕那。瞿陀尼洲量。七千五百逾繕那。拘盧洲量。八千逾繕那。又七金山其間有水具八支德。名為內海。覆成諸龍宮。有
【現代漢語翻譯】 現代漢語譯本 水流匯聚的地方。下方是風暴衝擊的地方。這塊土地的形成是由於之前業力的增長。空中再次升起各種界藏云。又從這些雲中降下各種各樣的雨。然而這些雨水，是依附於金性地輪而存在的。接著又颳起風，使水變得堅硬。就是由於這風的力量牽引，那些具有清凈、第一、最殊勝、精妙性質的物質，形成了蘇迷盧山（須彌山）。這座山形成后，以四寶為體，也就是金、銀、頗胝（水晶）、琉璃。如果性質是中等的，就形成七金山，分別是持雙山、毗那矺迦山、馬耳山、善見山、朅達洛迦山、持軸山、尼民達羅山。這些山峰排列分佈，各自因為形狀的差別而得名，圍繞著蘇迷盧山依次排列。蘇迷盧山的高度是八萬逾繕那（由旬），寬度也是如此，下沉到水中的深度也是一樣。而持雙山等山的高度是蘇迷盧山的一半。從這次第開始，其餘六座金山，其高度逐漸減少，各自等於前一座山的一半。如果性質是下等的，就在蘇迷盧山的四邊、七金山之外，形成四大洲以及八中洲，還有輪圍山。這座輪圍山圍繞著四大洲而存在，高度等於尼民達羅山的一半。又形成了非天（阿修羅）的宮殿。這些宮殿在蘇迷盧山的下方，依水而居。又形成了大雪山以及無熱池（阿那婆達多池），周圍有懸崖峭壁。接著形成最下方的八大那洛迦（大地獄）處，各種大地獄以及獨一那洛迦、寒那洛迦、近邊那洛迦。又形成一部分鬼道和傍生道（畜生道）的處所。四大洲是：南贍部洲（閻浮提）、東毗提訶洲（弗婆提）、西瞿陀尼洲（瞿耶尼）、北拘盧洲（郁單越）。其中，贍部洲的形狀像車廂，毗提訶洲的形狀像半月，瞿陀尼洲的形狀是圓滿的，北拘盧洲的形狀是四方的。贍部洲的長度是六千五百逾繕那，毗提訶洲的長度是七千逾繕那，瞿陀尼洲的長度是七千五百逾繕那，拘盧洲的長度是八千逾繕那。還有七金山，其間有水，具備八種功德，名為內海。又形成了各種龍宮，有
【English Translation】 English version where the waters are impelled and collected. Below, they are battered by the force of winds and storms. This land is formed due to the increasing power of past karma. Again, various cloud-treasuries of realms arise in the sky. And from those clouds, various kinds of rain descend. However, that rainwater abides dependent on the gold-natured earth-wheel. Next, wind arises, making the water solid. It is due to the force of this wind that those substances with pure, foremost, most excellent, and subtle natures form Mount Sumeru (Sumeru Mountain). Once this mountain is formed, it is composed of four treasures: gold, silver, crystal (Phatika), and lapis lazuli. If the nature is of middling quality, then the seven golden mountains are formed, namely: Yugamdhara Mountain, Vinataka Mountain, Asvakarna Mountain, Sudarsana Mountain, Khadiraka Mountain, Nimimdhara Mountain, and Nemimdhara Mountain. These mountains are arranged with their peaks arrayed, each named according to the difference in their shapes, dwelling in order around Mount Sumeru. The measure of Mount Sumeru is eighty thousand yojanas in height, and its width is the same, and its depth extending into the water is also the same. And Yugamdhara Mountain and the others are half of that. From this order onwards, the remaining six golden mountains gradually decrease in size, each being half of the previous one. If the nature is of inferior quality, then outside the seven golden mountains on the four sides of Mount Sumeru, the four great continents are formed, along with the eight intermediate continents and the Iron Ring Mountains (Cakravada Mountains). These Iron Ring Mountains dwell encircling the four continents, their measure being half of that of Nemimdhara Mountain. Furthermore, the palaces of the Asuras are formed. These palaces are below Mount Sumeru, dwelling dependent on the water. Furthermore, the Great Snow Mountains and Anavatapta Lake are formed, with surrounding cliffs and banks. Next, the lowest eight great Naraka (hell) realms are formed, various great Narakas, as well as solitary Narakas, cold Narakas, and neighboring Narakas. Furthermore, a portion of the realms of ghosts and animals are formed. The four great continents are: Jambudvipa (Southern Jambudvipa), Purvavideha (Eastern Purvavideha), Aparagodaniya (Western Aparagodaniya), and Uttarakuru (Northern Uttarakuru). Among these, Jambudvipa is shaped like a cart box, Purvavideha is shaped like a half-moon, Aparagodaniya is perfectly round, and Uttarakuru is square. The measure of Jambudvipa is six thousand five hundred yojanas, the measure of Purvavideha is seven thousand yojanas, the measure of Aparagodaniya is seven thousand five hundred yojanas, and the measure of Uttarakuru is eight thousand yojanas. Furthermore, there are seven golden mountains, between which there is water possessing eight qualities, called the Inner Sea. Furthermore, various dragon palaces are formed, with
八大龍並經劫住。謂持地龍王。歡喜近喜龍王。馬騾龍王。目支鄰陀龍王。意猛龍王。持國龍王。大黑龍王。黳羅葉龍王。是諸龍王由帝釋力數與非天共相戰諍。其諸龍眾類有四種。謂卵生胎生濕生化生。妙翅鳥中四類亦爾。復有餘水在內海外故名外海。又依蘇迷盧根有四重級。從蘇迷盧初級傍出一萬六千逾繕那量。即從此量半半漸減。如其次第余級應知有堅手神住最初級。血手神住第二級。常醉神住第三級。持鬘神住第四級。蘇迷盧頂四隅之上有四大峰。各高五百逾繕那量。有諸藥叉。謂金剛手止住其中。
又持雙山于其四面有四王都。東南西北隨其次第。謂持國增長丑目多聞。四大天王之所居止。諸餘金山是彼四王村邑部落。又近雪山有大金崖名非天脅。其量縱廣五十逾繕那。善住龍王常所居鎮。又天帝釋時來游幸。此中有樹名曰善住。多羅樹行七重圍繞。復有大池名漫陀吉尼。五百小池以為眷屬。善住大龍與五百牝象前後圍繞遊戲其池。隨欲變現。便入此池採蓮花根以供所食。即於此側有無熱大池。其量深廣各五十逾繕那。微細金沙遍佈其底。八支德水彌滿其中。形色殊妙端嚴喜見。從此派流為四大河。一名殑伽。二名信度。三名私多。四名縛芻。
複次于蘇迷盧頂處中建立帝釋天宮。縱廣十千逾
【現代漢語翻譯】 現代漢語譯本：八大龍王將經歷漫長的劫數才能停止。他們分別是：持地龍王（守護大地的龍王），歡喜近喜龍王（帶來喜悅的龍王），馬騾龍王（半人半獸的龍王），目支鄰陀龍王（受佛教保護的龍王），意猛龍王（心懷猛烈意志的龍王），持國龍王（守護國家的龍王），大黑龍王（擁有強大力量的龍王），黳羅葉龍王（擁有黑色翅膀的龍王）。這些龍王由於帝釋天（佛教護法神）的力量，多次與非天（與天神對抗的神）發生爭鬥。這些龍族可以分為四種：卵生、胎生、濕生、化生。妙翅鳥（迦樓羅，一種神鳥）也同樣有這四種。此外，還有被海水包圍的海外，因此被稱為外海。另外，依靠須彌山（世界的中心）的山根有四重階梯。從須彌山的第一級向外延伸一萬六千由旬（古印度長度單位），然後依次減半。每一級都有神居住，第一級居住著堅手神，第二級居住著血手神，第三級居住著常醉神，第四級居住著持鬘神。須彌山頂的四個角落有四大峰，每個高五百由旬，有藥叉（一種守護神）居住，金剛手（手持金剛杵的藥叉）就在其中。 此外，持雙山（山名）的四面有四大天王的都城，按照東南西北的順序分別是：持國天王（東方守護神），增長天王（南方守護神），丑目天王（西方守護神），多聞天王（北方守護神）。其餘的金山是這四大天王的村莊和部落。靠近雪山的地方有一座巨大的金崖，名為非天脅，縱橫五十由旬。善住龍王（居住在善地的龍王）常住於此。天帝釋（帝釋天）也時常來這裡遊玩。這裡有一棵樹，名為善住，有七重多羅樹環繞。還有一個大池，名為漫陀吉尼，周圍有五百個小池作為眷屬。善住大龍與五百頭母象前後圍繞著這個池塘嬉戲，隨心所欲地變化。他們會進入池塘採摘蓮花根作為食物。就在這個池塘旁邊，有一個無熱大池，深廣各五十由旬，底部鋪滿了細小的金沙。池中充滿了具有八種功德的水，形狀和顏色都非常美妙，令人賞心悅目。從這裡流出四大河流，分別是：殑伽河（恒河），信度河（印度河），私多河（錫塔河），縛芻河（阿姆河）。 再次，在須彌山頂的中心位置，建立了帝釋天宮，縱橫十千由旬。
【English Translation】 English version: The eight great Dragon Kings will reside for kalpas. They are: Dhrtarastra Dragon King (Dragon King who upholds the land), Nanda and Upananda Dragon Kings (Dragon Kings who bring joy), Asvatara Dragon King (Dragon King with a horse-mule body), Mucilinda Dragon King (Dragon King protected by Buddhism), Elapatra Dragon King (Dragon King with fierce intentions), Dhrtarashtra Dragon King (Dragon King who upholds the country), Mahakala Dragon King (Dragon King with great power), and Erapatha Dragon King (Dragon King with black wings). These Dragon Kings, due to the power of Sakra (Indra, a protector deity in Buddhism), frequently engage in battles with the Asuras (demons who oppose the gods). These dragon clans can be divided into four types: oviparous, viviparous, hygroscopic, and metamorphic. The Garuda (a divine bird) also has these four types. Furthermore, there is an outer sea surrounded by seawater, hence the name 'outer sea'. In addition, relying on the root of Mount Sumeru (the center of the world), there are four layers of steps. From the first level of Mount Sumeru, extending outward 16,000 yojanas (an ancient Indian unit of length), and then decreasing by half in sequence. It should be known that each level has deities residing there, with the Strong-Handed Deities residing on the first level, the Blood-Handed Deities residing on the second level, the Constantly-Drunk Deities residing on the third level, and the Garland-Holding Deities residing on the fourth level. On the four corners of the summit of Mount Sumeru are four great peaks, each 500 yojanas high, where Yakshas (a type of guardian deity) reside, with Vajrapani (a Yaksha holding a vajra) among them. Furthermore, the four sides of Mount Dhrtarastra (a mountain name) have the capitals of the Four Heavenly Kings, in the order of southeast, northwest: Dhrtarashtra (Guardian of the East), Virudhaka (Guardian of the South), Virupaksha (Guardian of the West), and Vaisravana (Guardian of the North). The remaining golden mountains are the villages and tribes of these Four Heavenly Kings. Near the Snowy Mountains is a huge golden cliff called Asura-Shoulder, measuring fifty yojanas in length and width. The Suddhavasa Dragon King (Dragon King residing in a pure abode) often resides here. Sakra (Indra) also often comes here to visit. There is a tree here called Suddhavasa, surrounded by seven layers of Tala trees. There is also a large pond called Manasija, with five hundred small ponds as its retinue. The Suddhavasa Dragon King and five hundred female elephants surround and play in this pond, transforming at will. They enter the pond to pick lotus roots for food. Right next to this pond is the Anavatapta Lake, each fifty yojanas deep and wide, with fine golden sand covering the bottom. The water is filled with eight virtues, and its shape and color are very beautiful and pleasing to the eye. From here flow four great rivers, namely: Ganga (Ganges River), Sindhu (Indus River), Sita (Sita River), and Vaksu (Amu Darya River). Again, in the center of the summit of Mount Sumeru, the palace of Sakra is established, measuring ten thousand yojanas in length and width.
繕那量。所餘之處是彼諸天村邑聚落。其山四面對四大洲。四寶所成。謂對贍部洲琉璃為面。對毗提訶白銀為面。對瞿陀尼黃金為面。對拘盧洲頗胝為面。又贍部洲循其邊際有輪王路真金所成。如四大王天。有情膝量沒住大海。若輪王出世。如彼膝量海水減焉。又無熱池南有一大樹。名為贍部。是故此洲從彼得名。次於此北。有設拉末梨大樹叢林。四生種類妙翅諸鳥棲集其中。此四大洲各二中洲以為眷屬。復有一洲羅剎所住。
如是器世間成已。有諸有情。從極凈光天眾同分沒來生此中。余如前說。此皆由彼感劫初業。此業第一最勝微妙。欲界所攝。唯於此時此業感果。非於余時。爾時有情名劫初者。又彼有色從意所生。如是一切如經廣說。彼于爾時未有家宅及諸聚落。一切大地面皆平正。自此以後由諸有情福業力故有地味生。如是漸次地餅林藤。不種粳稻自然出現。無糠無𥝖。次有粳稻。有𥝖有糠。次復處處粳稻叢生。於是有情方現攝受。次由受用味等資緣。有情之類惡色便起光明遂滅。其多食者惡色逾增身極沉重。此諸有情互相輕毀惡法現行。由此因緣所有味等漸沒于地。如經廣說。復從此緣諸有情類更相顧眄便起愛染。次由能感男女業故。一分有情男根生起。一分有情女根生起。遞相陵犯起諸邪行。遂為
【現代漢語翻譯】 現代漢語譯本： 善見山（Śuddhavāsa）。其餘的地方是那些天人的村莊和聚落。這座山四面面向四大洲，由四種寶物構成。面向贍部洲（Jambudvīpa）的一面是琉璃，面向毗提訶（Videha）的一面是白銀，面向瞿陀尼（Godānīya）的一面是黃金，面向拘盧洲（Kuru）的一面是頗胝迦（Sphaṭika）。此外，贍部洲沿著它的邊緣有輪王之路，由純金構成。如同四大王天（Cāturmahārājakāyika）一樣，有情眾生的膝蓋高度沒入大海。如果轉輪王出世，那麼膝蓋高度的海水就會減少。另外，在無熱池（Anavatapta）的南方有一棵大樹，名為贍部（Jambū），因此這個洲由此得名。其次，在此洲的北方，有設拉末梨（Śālmali）大樹叢林，各種四生（卵生、胎生、濕生、化生）的妙翅鳥（Garuda）棲息其中。這四大洲各自有兩個中洲作為眷屬。還有一洲是羅剎（Rākṣasa）所居住的。
像這樣器世界形成之後，有一些有情眾生，從極凈光天（Ābhāsvara）的天眾同分中死去後來到這裡出生。其餘的如同前面所說。這都是由於他們感受劫初的業力。這種業力是第一、最殊勝、最微妙的，屬於欲界（Kāmadhātu）所攝。只有在這個時候，這種業力才會感果，而不是在其他時候。那時，有情眾生被稱為劫初者。而且他們有色身，從意念中產生。所有這些都如經中所廣泛描述的。他們在那個時候還沒有家宅和聚落，整個大地都是平坦的。自此以後，由於有情眾生的福業力，產生了地味。像這樣逐漸產生了地餅、林藤，不需種植的粳米自然出現，沒有糠也沒有秕。之後出現了粳米，有秕有糠。之後，處處都叢生著粳米。於是有情眾生才開始攝取食用。之後，由於受用味道等資糧，有情眾生的醜陋顏色便產生了，光明也隨之消失。吃得越多的人，醜陋的顏色就越增加，身體也變得極其沉重。這些有情眾生互相輕視譭謗，惡法開始盛行。由於這個因緣，所有的味道等都逐漸沒入地下，如經中所廣泛描述的。又從此因緣，這些有情眾生互相顧盼，便產生了愛染。之後，由於能夠感生男女的業力，一部分有情眾生生起了男根，一部分有情眾生生起了女根。他們互相侵犯，產生了各種邪淫行為，於是就...
【English Translation】 English version: Śuddhavāsa (Śuddhavāsa). The remaining places are the villages and settlements of those devas. This mountain faces the four great continents on four sides and is made of four kinds of treasures. The side facing Jambudvīpa (Jambudvīpa) is made of lapis lazuli, the side facing Videha (Videha) is made of silver, the side facing Godānīya (Godānīya) is made of gold, and the side facing Kuru (Kuru) is made of sphaṭika (Sphaṭika). Furthermore, Jambudvīpa has a Wheel-Turning King's road along its edge, made of pure gold. Like the Four Great King Heavens (Cāturmahārājakāyika), the height of sentient beings' knees is submerged in the great ocean. If a Wheel-Turning King appears in the world, then the seawater at knee height will decrease. In addition, south of Anavatapta (Anavatapta) Lake, there is a large tree called Jambū (Jambū), hence this continent is named after it. Next, to the north of this continent, there is a Śālmali (Śālmali) tree forest, where various four types of born creatures (oviparous, viviparous, moisture-born, and metamorphic) and Garuda (Garuda) birds dwell. Each of these four great continents has two middle continents as its retinue. There is also a continent inhabited by Rākṣasas (Rākṣasa).
After the world container is formed in this way, some sentient beings, having died from the shared lot of the Ābhāsvara (Ābhāsvara) heavens, are born here. The rest is as previously described. This is all due to their experiencing the karma of the beginning of the kalpa. This karma is the first, most supreme, and most subtle, belonging to the realm of desire (Kāmadhātu). Only at this time will this karma bear fruit, and not at other times. At that time, sentient beings were called those of the beginning of the kalpa. Moreover, they have a body of form, born from thought. All of this is extensively described in the sutras. At that time, they did not yet have houses and settlements, and the entire earth was flat. From then on, due to the power of the meritorious karma of sentient beings, earth-flavor arose. Gradually, earth-cakes, forest vines, and uncultivated rice naturally appeared, without husk or chaff. Later, rice appeared, with chaff and husk. After that, rice grew in clumps everywhere. Then sentient beings began to take and consume it. After that, due to consuming flavors and other resources, the ugly colors of sentient beings arose, and their light disappeared. The more they ate, the more their ugly colors increased, and their bodies became extremely heavy. These sentient beings despised and slandered each other, and evil practices began to prevail. Due to this cause, all the flavors gradually disappeared into the ground, as extensively described in the sutras. Furthermore, from this cause, these sentient beings looked at each other and developed attachment. Later, due to the karma that can cause the birth of males and females, some sentient beings developed male organs, and some sentient beings developed female organs. They violated each other and engaged in various evil sexual practices, and then...
他人之所訶呰。方造室宅以自隱蔽。復由攝受粳稻因故。遂于其地復起攝受。由此緣已更相爭奪。不與取法從此而生。即由此緣立司契者。彼最初王名大等意。如是便有剎帝利眾婆羅門眾吠舍眾戍陀羅眾。出現世間。漸次因緣如經廣說。又彼依止光明既滅。世間便有大黑闇生。日月星宿漸漸而起。其日輪量五十一逾繕那。當知月輪其量減一。日輪以火頗胝所成。月輪以水頗胝所成。此二輪中。月輪行速及與不定。又彼日輪恒於二洲俱時作明。復於二洲俱時作闇。謂於一日中。於一日出於一夜半於一日沒。又一切所有日月星宿。歷蘇迷盧處半。而行。與持雙山高下量等。又復日行時有遠近。若遠蘇迷盧立為寒分。若近蘇迷盧立為熱分。即由此故沒有遲速。又此月輪于上稍欹便見半月。由彼余分障其近分遂令不見。如如漸側。如是如是漸現圓滿。若於黑分如如漸低。如是如是漸現虧減。由大海中有魚鱉等影現月輪。故於其內有黑相現。諸星宿中其量大者十八拘盧舍量。中者十拘盧舍量。最小者四拘盧舍量。
複次於世間四姓生已。方乃發起順愛不愛五趣受業。從此以後隨一有情。由感雜染增上業故。生那洛迦中作靜息王。從此無間有那洛迦卒。猶如化生。及種種苦具謂銅鐵等。那洛迦火起然後隨業有情於此受生。及
【現代漢語翻譯】 現代漢語譯本 他人受到指責和呵斥，便開始建造房屋來遮蔽自己。又因為收割粳米稻穀的緣故，就在那塊地上再次進行收割。由於這個緣故，人們之間開始互相爭奪，不予而取的行為由此產生。因此，設立了司契者（管理者）。最初的國王名叫大等意（Mahasammata，大眾認可之人）。就這樣，剎帝利眾（Kshatriya，統治階級）、婆羅門眾（Brahmana，祭司階級）、吠舍眾（Vaishya，商人階級）、戍陀羅眾（Shudra，勞動階級）出現在世間。這些階級的出現是逐漸演變的，詳細情況如經典所說。
而且，當他們所依賴的光明消失後，世間便產生了巨大的黑暗。日月星辰逐漸出現。太陽的直徑是五十一逾繕那（Yojana，古印度長度單位），月亮的直徑比太陽小一逾繕那。太陽由火頗胝（Agni-sphatika，火晶）構成，月亮由水頗胝（Varuna-sphatika，水精）構成。在這兩個輪盤中，月亮的執行速度更快且不穩定。太陽總是同時照亮兩個大洲，也同時使兩個大洲陷入黑暗。也就是說，在一天之中，太陽於一日出現，於一夜半落下。所有日月星辰都沿著須彌山（Sumeru，宇宙中心的神山）的一半高度執行，與持雙山（Yugandhara，環繞須彌山的七金山之一）的高度相等。
而且，太陽執行的時候有遠近之分。如果遠離須彌山，就形成寒冷的時節；如果靠近須彌山，就形成炎熱的時節。因此，太陽的落下有遲緩和快速之分。當月亮稍微傾斜時，就能看到半月。由於月亮的其他部分遮擋了靠近的部分，所以看不見。傾斜得越多，顯現得就越圓滿。如果在黑分（月亮虧缺的時候）逐漸降低，那麼顯現得就越虧缺。由於大海中有魚鱉等的影子顯現在月亮上，所以在月亮內部有黑色的陰影顯現。在所有星宿中，大的星宿直徑有十八拘盧舍（Krosha，古印度長度單位），中等的星宿直徑有十拘盧舍，小的星宿直徑有四拘盧舍。
再者，在世間四姓產生之後，才開始產生順應喜愛和不喜愛的五趣（Gati，生命輪迴的去處）受業。從這以後，隨著一個有情（Sattva，眾生）由於感受到雜染增上的業力，而生在那洛迦（Naraka，地獄）中，作為靜息王（平靜的統治者）。從這裡開始，就有那洛迦卒（地獄獄卒）猶如化生一般出現，以及種種痛苦的刑具，比如銅鐵等。那洛迦的火焰燃起，然後隨業的有情就在這裡受生。 English version When others were being reproached and scolded, they began to build houses to conceal themselves. Moreover, due to the gathering of jeng rice, they repeatedly gathered on that land. Because of this reason, they began to contend with each other, and the act of taking what was not given arose from this. Therefore, those who established contracts (sici) were established. The first king was named Mahasammata (Great Agreement, meaning 'agreed upon by the multitude'). Thus, the Kshatriya (warrior/ruling class), Brahmana (priestly class), Vaishya (merchant class), and Shudra (laborer class) appeared in the world. The gradual causes and conditions are as extensively described in the scriptures.
Furthermore, when the light they relied upon disappeared, great darkness arose in the world. The sun, moon, and stars gradually appeared. The diameter of the sun is fifty-one yojanas (ancient Indian unit of distance). Know that the diameter of the moon is one yojana less. The sun is made of fire sphatika (crystal), and the moon is made of water sphatika. Among these two celestial bodies, the moon travels faster and is more erratic. The sun always illuminates two continents simultaneously and also darkens two continents simultaneously. That is to say, in one day, the sun rises on one day and sets at one and a half nights. All the sun, moon, and stars travel along half the height of Sumeru (the central world-mountain), equal in height to Yugandhara (one of the seven golden mountains surrounding Sumeru).
Moreover, the sun's path varies in distance. If it is far from Sumeru, it is established as the cold season; if it is near Sumeru, it is established as the hot season. Therefore, there is slowness and speed in setting. When the moon is slightly tilted upwards, a half-moon can be seen. Because the remaining part of the moon obstructs the near part, it cannot be seen. The more it is tilted, the more it appears full. If it gradually lowers during the dark phase (waning moon), it appears more and more diminished. Because the shadows of fish, turtles, and other creatures in the great ocean appear on the moon, there are dark spots visible within it. Among all the stars, the large ones have a diameter of eighteen kroshas (ancient Indian unit of distance), the medium ones have a diameter of ten kroshas, and the small ones have a diameter of four kroshas.
Furthermore, after the four castes (varna) were born in the world, they then initiated karma that accords with love and dislike in the five gatis (realms of existence). From then on, as a single sentient being (sattva) experiences karma that is increasingly defiled, he is born in Naraka (hell) as the Shanti Raja (King of Peace). From there, Naraka wardens appear as if by transformation, along with various instruments of torture such as copper and iron. The fires of Naraka arise, and then sentient beings are born there according to their karma.
【English Translation】 When others were being reproached and scolded, they began to build houses to conceal themselves. Moreover, due to the gathering of jeng rice, they repeatedly gathered on that land. Because of this reason, they began to contend with each other, and the act of taking what was not given arose from this. Therefore, those who established contracts (sici) were established. The first king was named Mahasammata (Great Agreement, meaning 'agreed upon by the multitude'). Thus, the Kshatriya (warrior/ruling class), Brahmana (priestly class), Vaishya (merchant class), and Shudra (laborer class) appeared in the world. The gradual causes and conditions are as extensively described in the scriptures. Furthermore, when the light they relied upon disappeared, great darkness arose in the world. The sun, moon, and stars gradually appeared. The diameter of the sun is fifty-one yojanas (ancient Indian unit of distance). Know that the diameter of the moon is one yojana less. The sun is made of fire sphatika (crystal), and the moon is made of water sphatika. Among these two celestial bodies, the moon travels faster and is more erratic. The sun always illuminates two continents simultaneously and also darkens two continents simultaneously. That is to say, in one day, the sun rises on one day and sets at one and a half nights. All the sun, moon, and stars travel along half the height of Sumeru (the central world-mountain), equal in height to Yugandhara (one of the seven golden mountains surrounding Sumeru). Moreover, the sun's path varies in distance. If it is far from Sumeru, it is established as the cold season; if it is near Sumeru, it is established as the hot season. Therefore, there is slowness and speed in setting. When the moon is slightly tilted upwards, a half-moon can be seen. Because the remaining part of the moon obstructs the near part, it cannot be seen. The more it is tilted, the more it appears full. If it gradually lowers during the dark phase (waning moon), it appears more and more diminished. Because the shadows of fish, turtles, and other creatures in the great ocean appear on the moon, there are dark spots visible within it. Among all the stars, the large ones have a diameter of eighteen kroshas (ancient Indian unit of distance), the medium ones have a diameter of ten kroshas, and the small ones have a diameter of four kroshas. Furthermore, after the four castes (varna) were born in the world, they then initiated karma that accords with love and dislike in the five gatis (realms of existence). From then on, as a single sentient being (sattva) experiences karma that is increasingly defiled, he is born in Naraka (hell) as the Shanti Raja (King of Peace). From there, Naraka wardens appear as if by transformation, along with various instruments of torture such as copper and iron. The fires of Naraka arise, and then sentient beings are born there according to their karma.
生余趣。
如是百拘胝四大洲。百拘胝蘇迷盧。百拘胝六慾天。百拘胝梵世間。三千大千世界俱成俱壞。即此世界有其三種。一小千界。謂千日月乃至梵世總攝為一。二中千界。謂千小千。三大千界。謂千中千。合此名為三千大千世界。如是四方上下無邊無際三千世界正壞正成。猶如天雨注如車軸無間無斷。其水連注墮諸方分。如是世界遍諸方分。無邊無際正壞正成。即此三千大千世界名一佛土。如來於中現成正覺。于無邊世界施作佛事。如是安立。世界成已於中五趣可得。謂那洛迦傍生餓鬼人天及四生可得。謂卵生胎生濕生化生。復有六種依持。復有十種時分。謂時年月半月日夜剎那怛剎那臘縛目呼剌多。復有七攝受事。復有十種身資具。復有十種受欲者。此如中阿笈摩說。復有八數隨行。復有八世法。謂得不得若譽若毀稱譏苦樂。復有三品。謂怨親中。復有三種世事。復有三種語言。復有二十二種發憤。復有六十二種有情之類。又有八位。復有四種入胎。復有四種威儀。復有六種活命。復有六種守護。復有七種苦。復有七種慢。復有七種憍。復有四種言說。復有眾多言說句。
云何那落迦趣。謂種果所攝。那洛迦諸蘊。及順那洛迦受業。如那洛迦趣。如是傍生餓鬼人天。如其所應盡當知。云何卵生。
【現代漢語翻譯】 現代漢語譯本 生於其他趣（gati，道，此處指其他生命形式）。
像這樣，一百拘胝（koti，印度計數單位，千萬）四大洲（catu-dvipa，四大部洲）。一百拘胝蘇迷盧（Sumeru，須彌山）。一百拘胝六慾天（sad-kama-deva，六慾天）。一百拘胝梵世間（brahma-loka，梵天世界）。三千大千世界（tri-sahasra-maha-sahasra-loka-dhatu，三千大千世界）同時形成和壞滅。這個世界有三種：一小千世界（sa-hasri-loka-dhatu，小千世界），即一千個日月乃至梵天世界總攝為一。二中千世界（dvi-sa-hasri-madhyama-loka-dhatu，中千世界），即一千個小千世界。三大千世界（tri-sahasra-maha-sahasra-loka-dhatu，大千世界），即一千個中千世界。合起來稱為三千大千世界。像這樣，四方上下無邊無際的三千世界正在壞滅和正在形成，猶如天雨傾注如車軸一般無間無斷，其水連續不斷地墮落在各個方向。像這樣的世界遍佈各個方向，無邊無際地正在壞滅和正在形成。這三千大千世界被稱為一佛土（buddha-ksetra，佛土）。如來（tathagata，佛的稱號之一）于其中示現成正覺（samyak-sambuddha，正等覺）。于無邊世界施行佛事。像這樣安立。世界形成后，其中五趣（pancha-gati，五道）可以獲得，即那洛迦（naraka，地獄）、傍生（tiryagyoni，畜生）、餓鬼（preta，餓鬼）、人（manusya，人）和天（deva，天人），以及四生（caturyoni，四種生類）可以獲得，即卵生（andaja，卵生）、胎生（jarayuja，胎生）、濕生（samsvedaja，濕生）和化生（upapaduka，化生）。又有六種依持。又有十種時分，即時、年月、半月、日夜、剎那（ksana，剎那）、怛剎那（tat-ksana，怛剎那）、臘縛（lava，臘縛）、目呼剌多（muhurta，須臾）。又有七攝受事。又有十種身資具。又有十種受欲者。這些如《中阿笈摩》（Madhyama Agama，中部阿含經）所說。又有八數隨行。又有八世法（asta-loka-dharma，八世法），即得與不得、若譽若毀、稱與譏、苦與樂。又有三品，即怨、親、中。又有三種世事。又有三種語言。又有二十二種發憤。又有六十二種有情之類。又有八位。又有四種入胎。又有四種威儀。又有六種活命。又有六種守護。又有七種苦。又有七種慢。又有七種憍。又有四種言說。又有眾多言說句。
什麼是那落迦趣（naraka-gati，地獄道）？即種果所攝的那落迦諸蘊（naraka-skandha，地獄蘊），以及順那落迦受業。如同那落迦趣，像這樣，傍生、餓鬼、人、天，如其所應，都應當知道。什麼是卵生？
【English Translation】 English version Born into other destinies.
Thus, a hundred kotis (koti, a unit of ten million in Indian numbering system) of four great continents (catu-dvipa, four continents). A hundred kotis of Sumerus (Sumeru, Mount Meru). A hundred kotis of six desire heavens (sad-kama-deva, six heavens of desire). A hundred kotis of Brahma worlds (brahma-loka, Brahma world). Three thousand great thousand worlds (tri-sahasra-maha-sahasra-loka-dhatu, a great chiliocosm) simultaneously form and disintegrate. This world has three types: a small chiliocosm (sa-hasri-loka-dhatu, small chiliocosm), which is a thousand suns and moons up to the Brahma world, all encompassed as one. A medium chiliocosm (dvi-sa-hasri-madhyama-loka-dhatu, medium chiliocosm), which is a thousand small chiliocosms. A great chiliocosm (tri-sahasra-maha-sahasra-loka-dhatu, great chiliocosm), which is a thousand medium chiliocosms. Combined, these are called the three thousand great thousand worlds. Thus, in all directions, above and below, the boundless three thousand worlds are disintegrating and forming, like rain pouring down like an axle, without interruption. The water continuously falls in all directions. Such worlds pervade all directions, boundlessly disintegrating and forming. These three thousand great thousand worlds are called a Buddha-field (buddha-ksetra, Buddha-field). The Tathagata (tathagata, 'one who has thus come', an epithet of the Buddha) manifests enlightenment (samyak-sambuddha, perfect enlightenment) within them. He performs Buddha-deeds in boundless worlds. Thus, it is established. After the world is formed, the five destinies (pancha-gati, five realms of existence) can be attained within it, namely Naraka (naraka, hell), animals (tiryagyoni, animal realm), hungry ghosts (preta, hungry ghost realm), humans (manusya, human realm), and gods (deva, heavenly realm), and the four kinds of birth (caturyoni, four types of birth) can be attained, namely oviparous (andaja, born from eggs), viviparous (jarayuja, born from wombs), moisture-born (samsvedaja, born from moisture), and metamorphic (upapaduka, born spontaneously). There are also six supports. There are also ten divisions of time, namely time, year, half-month, day and night, ksana (ksana, instant), tat-ksana (tat-ksana, that instant), lava (lava, a short measure of time), and muhurta (muhurta, a longer measure of time). There are also seven receptive matters. There are also ten kinds of bodily requisites. There are also ten kinds of enjoyers of desires. These are as described in the Madhyama Agama (Madhyama Agama, Middle Length Discourses). There are also eight numerical followings. There are also eight worldly conditions (asta-loka-dharma, eight worldly dharmas), namely gain and loss, fame and disgrace, praise and blame, suffering and happiness. There are also three categories, namely enemies, relatives, and neutrals. There are also three kinds of worldly affairs. There are also three kinds of languages. There are also twenty-two kinds of indignation. There are also sixty-two kinds of sentient beings. There are also eight positions. There are also four kinds of entering the womb. There are also four kinds of deportment. There are also six kinds of livelihood. There are also six kinds of protection. There are also seven kinds of suffering. There are also seven kinds of pride. There are also seven kinds of arrogance. There are also four kinds of speech. There are also many speech sentences.
What is the Naraka destiny (naraka-gati, hell realm)? It is the Naraka aggregates (naraka-skandha, aggregates of hell) encompassed by the seeds and fruits, and the karma that accords with Naraka. Just as with the Naraka destiny, so too with animals, hungry ghosts, humans, and gods, as appropriate, all should be understood. What is oviparous birth?
謂諸有情破㲉而出。彼復云何。如鵝雁孔雀鸚鵡舍利鳥等。云何胎生。謂諸有情胎所纏裹。剖胎而出。彼復云何。如象馬牛驢等。云何濕生。謂諸有情隨因一種濕氣而生。彼復云何。如蟲蝎飛蛾等。云何化生。謂諸有情業增上故。具足六處而生。或復不具。彼復云何。如天那洛迦全。及人鬼傍生一分。
云何六種依持。一建立依持。謂最下風輪及水輪地輪。令諸有情不墜下故起。是名依持。二藏覆依持。謂屋宇等。為諸有情離流漏等所損故起。是名依持。彼屋宇等略有三種。或由造作。或不由造作。或宮殿化起。三豐稔依持。為諸有情段食故起。是名依持。四安隱依持。為諸有情離刀仗等所害故起。是名依持。五日月依持。為諸有情見色故起。是名依持。六食依持。謂四食。一段食。二觸食。三意思食。四識食。為諸有情任持身故起。是名依持。云何七種攝受事。一自父母事。二妻子事。三奴婢僕使事。四朋友官僚兄弟眷屬事。五田宅邸肆事。六福業事。及方便作業事。七庫藏事。云何十種身資具。一食二飲。三乘四衣。五莊嚴具。六歌笑舞樂。七香鬘涂末。八什物之具。九照明。十男女受行。
云何八數隨行。謂諸世間數數隨所行事。一蔽覆事。二瑩飾身事。三威儀易奪事。四飲食事。五睡眠事。六交
【現代漢語翻譯】 現代漢語譯本 什麼叫做有情破卵而出？例如鵝、雁、孔雀、鸚鵡、舍利鳥等。什麼叫做胎生？指有情被胎盤包裹，剖開胎盤而出生的。例如象、馬、牛、驢等。什麼叫做濕生？指有情依賴某種濕氣而生。例如蟲、蝎、飛蛾等。什麼叫做化生？指有情因業力增長，具足六處而生，或者不具足。例如諸天、那洛迦（地獄）全部，以及人、鬼、傍生（畜生）的一部分。
什麼叫做六種依持？一、建立依持：指最下面的風輪、水輪、地輪，爲了使有情不墜落而生起，這叫做依持。二、藏覆依持：指房屋等，爲了使有情遠離流動、泄漏等損害而生起，這叫做依持。這些房屋等略有三種：或者由造作而成，或者不由造作而成，或者宮殿化生而起。三、豐稔依持：爲了有情獲得段食（食物）而生起，這叫做依持。四、安隱依持：爲了有情遠離刀杖等傷害而生起，這叫做依持。五、日月依持：爲了有情能夠看見顏色而生起，這叫做依持。六、食依持：指四種食物，一段食、二觸食、三意思食、四識食，爲了有情能夠維持身體而生起，這叫做依持。什麼叫做七種攝受事？一、自己父母的事情。二、妻子（或丈夫）的事情。三、奴婢僕使的事情。四、朋友、官僚、兄弟、眷屬的事情。五、田宅、店舖的事情。六、福業的事情，以及方便作業的事情。七、庫藏的事情。
什麼叫做十種身資具？一、食物。二、飲品。三、車乘。四、衣服。五、莊嚴具。六、歌唱、嬉笑、舞蹈、音樂。七、香、花鬘、涂香。八、什物之具。九、照明。十、男女受用。
什麼叫做八數隨行？指世間眾生常常隨之而行的事務。一、蔽覆身體的事。二、裝飾身體的事。三、容易喪失威儀的事。四、飲食的事。五、睡眠的事。六、交
【English Translation】 English version What are beings that hatch from eggs? Such as geese, swans, peacocks, parrots, 'sarika' birds (a type of myna), and so on. What are beings born from the womb? Those beings wrapped in a placenta, emerging by the splitting of the placenta. Such as elephants, horses, cows, donkeys, and so on. What are beings born from moisture? Those beings that arise depending on a kind of moisture. Such as insects, scorpions, moths, and so on. What are beings born by transformation? Those beings who, due to the increase of karma, are born complete with the six sense bases, or not complete. Such as all the 'devas' (gods), 'naraka' (hell beings), and a portion of humans, ghosts, and 'tiryak' (animals).
What are the six kinds of support? First, the establishing support: namely, the lowest wind-wheel, water-wheel, and earth-wheel, which arise to prevent beings from falling downwards; this is called support. Second, the concealing support: namely, houses and so on, which arise to protect beings from harm such as flowing and leaking; this is called support. These houses and so on are roughly of three kinds: either made by construction, or not made by construction, or palaces arising by transformation. Third, the abundant support: which arises for beings to obtain 'danahara' (solid food); this is called support. Fourth, the secure support: which arises for beings to be free from harm from knives, weapons, and so on; this is called support. Fifth, the sun and moon support: which arises for beings to see colors; this is called support. Sixth, the food support: namely, the four kinds of food: first, 'danahara' (solid food); second, 'sparsha-ahara' (tactile food); third, 'manas-ahara' (mental food); fourth, 'vijnana-ahara' (consciousness food), which arise for beings to maintain their bodies; this is called support. What are the seven kinds of possessions? First, matters concerning one's own parents. Second, matters concerning one's wife (or husband). Third, matters concerning servants and employees. Fourth, matters concerning friends, officials, brothers, and relatives. Fifth, matters concerning fields, houses, and shops. Sixth, matters concerning meritorious actions, and matters concerning skillful activities. Seventh, matters concerning storehouses.
What are the ten kinds of personal requisites? First, food. Second, drink. Third, vehicles. Fourth, clothing. Fifth, ornaments. Sixth, singing, laughter, dancing, and music. Seventh, fragrances, garlands, and unguents. Eighth, miscellaneous items. Ninth, illumination. Tenth, the enjoyment of men and women.
What are the eight numerical pursuits? These refer to the affairs that worldly beings repeatedly engage in. First, matters of covering the body. Second, matters of adorning the body. Third, matters that easily diminish dignity. Fourth, matters of eating and drinking. Fifth, matters of sleeping. Sixth, inter
會事。七屬彼勤劬事。八屬彼言說事。
云何三種世事。一語言談論更相慶慰事。二嫁娶賓主更相飲啖事。三于起作種種事中更相營助事。
云何三種語言。謂有法語言。無法語言。及余語言。有法語言者。謂宣說厭舍離諸纏蓋趣可愛樂等。廣說如經。無法語言者。謂染污心說飲食等。余語言者。謂無記心所起言說。
云何二十二種發憤。一偽鬥。二偽稱。三偽函。四邪業方便。五拒鬥。六輕調。七違反。八諍訟。九罵詈。十忿怒。十一訶責。十二迫脅。十三捶打。十四殺害。十五繫縛。十六禁閉。十七割截。十八驅擯。十九諂曲。二十矯誑。二十一陷逗。二十二妄語。
云何六十二種有情之類。一那洛迦。二傍生。三鬼。四天。五人。六剎帝利七婆羅門。八吠舍。九戍陀羅。十女。十一男。十二非男非女。十三劣。十四中。十五妙。十六在家。十七出家。十八苦行。十九非苦行。二十律儀。二十一不律儀。二十二非律儀非不律儀。二十三離欲。二十四未離欲。二十五邪性聚定。二十六正性聚定。二十七不定聚定。二十八苾芻。二十九苾芻尼。三十正學。三十一勤策男。三十二勤策女。三十三近事男。三十四近事女。三十五習斷者。三十六習誦者。三十七凈施人。三十八宿長。三十九中年。
【現代漢語翻譯】 現代漢語譯本：什麼是七種屬於他們的勤勉事務？什麼是八種屬於他們的言說事務？
什麼是三種世俗事務？一是通過語言交談互相慶賀安慰的事務；二是婚嫁宴請賓客互相飲食的事務；三是在各種勞作事務中互相幫助的事務。
什麼是三種語言？即有法語言、無法語言以及其他語言。有法語言，是指宣說厭離、捨棄、脫離各種纏縛和遮蓋，趨向可愛和快樂等，詳細的解釋如經文所說。無法語言，是指以染污心談論飲食等。其他語言，是指以無記心所產生的言說。
什麼是二十二種發怒的行為？一是虛假的爭鬥，二是虛假的稱量，三是虛假的信函，四是邪惡的行業手段，五是拒絕爭鬥，六是輕浮的調戲，七是違背，八是爭論訴訟，九是謾罵，十是忿怒，十一是呵斥責備，十二是逼迫威脅，十三是捶打，十四是殺害，十五是捆綁，十六是禁閉，十七是割截，十八是驅逐，十九是諂媚，二十是欺騙，二十一是陷害，二十二是妄語。
什麼是六十二種有情眾生類別？一是那洛迦（地獄眾生），二是傍生（畜生），三是鬼（餓鬼），四是天（天人），五是人（人類），六是剎帝利（國王種姓），七是婆羅門（祭司種姓），八是吠舍（商人種姓），九是戍陀羅（奴隸種姓），十是女（女性），十一是男（男性），十二是非男非女（雙性人），十三是下劣者，十四是中等者，十五是殊妙者，十六是在家者，十七是出家者，十八是苦行者，十九是非苦行者，二十是持戒者，二十一是不持戒者，二十二是非持戒非不持戒者，二十三是離欲者，二十四是未離欲者，二十五是邪性決定者，二十六是正性決定者，二十七是不定性決定者，二十八是苾芻（比丘），二十九是苾芻尼（比丘尼），三十是正學女，三十一是勤策男（沙彌），三十二是勤策女（沙彌尼），三十三是近事男（優婆塞），三十四是近事女（優婆夷），三十五是習斷者，三十六是習誦者，三十七是凈施人，三十八是年長者，三十九是中年者。
【English Translation】 English version: What are the seven kinds of diligent affairs that belong to them? What are the eight kinds of speaking affairs that belong to them?
What are the three kinds of worldly affairs? First, affairs of congratulating and comforting each other through language and conversation; second, affairs of weddings and banquets where hosts and guests eat and drink together; third, affairs of helping each other in various laboring activities.
What are the three kinds of speech? Namely, speech with Dharma, speech without Dharma, and other speech. Speech with Dharma refers to expounding on renunciation, abandonment, detachment from various entanglements and coverings, and moving towards the lovable and joyful, as explained in detail in the scriptures. Speech without Dharma refers to talking about food and drink with a defiled mind. Other speech refers to speech arising from an indifferent mind.
What are the twenty-two kinds of acts of anger? First, false fighting; second, false weighing; third, false letters; fourth, evil means of livelihood; fifth, refusing to fight; sixth, frivolous teasing; seventh, disobedience; eighth, disputes and lawsuits; ninth, cursing; tenth, anger; eleventh, scolding and blaming; twelfth, coercion and threats; thirteenth, beating; fourteenth, killing; fifteenth, binding; sixteenth, imprisonment; seventeenth, cutting off; eighteenth, expulsion; nineteenth, flattery; twentieth, deception; twenty-first, framing; twenty-second, lying.
What are the sixty-two kinds of sentient beings? First, Naraka (hell beings); second, animals (beasts); third, ghosts (hungry ghosts); fourth, Deva (heavenly beings); fifth, humans (human beings); sixth, Kshatriya (warrior caste); seventh, Brahmin (priest caste); eighth, Vaishya (merchant caste); ninth, Shudra (laborer caste); tenth, female (women); eleventh, male (men); twelfth, neither male nor female (hermaphrodites); thirteenth, inferior ones; fourteenth, middling ones; fifteenth, excellent ones; sixteenth, householders; seventeenth, renunciants; eighteenth, ascetics; nineteenth, non-ascetics; twentieth, those who observe precepts; twenty-first, those who do not observe precepts; twenty-second, those who neither observe nor do not observe precepts; twenty-third, those who are detached from desires; twenty-fourth, those who are not detached from desires; twenty-fifth, those who are definitely of evil nature; twenty-sixth, those who are definitely of good nature; twenty-seventh, those who are indefinitely determined; twenty-eighth, Bhikshu (monk); twenty-ninth, Bhikshuni (nun); thirtieth, Shikshamana (female novice); thirty-first, Shramanera (male novice); thirty-second, Shramanerika (female novice); thirty-third, Upasaka (male lay follower); thirty-fourth, Upasika (female lay follower); thirty-fifth, those who practice cessation; thirty-sixth, those who practice recitation; thirty-seventh, those who give pure offerings; thirty-eighth, the elderly; thirty-ninth, the middle-aged.
四十少年。四十一軌範師。四十二親教師。四十三共住弟子及近住弟子。四十四賓客。四十五營僧事者。四十六貪利養恭敬者。四十七厭舍者。四十八多聞者。四十九大福智者。五十法隨法行者。五十一持經者。五十二持律者。五十三持論者。五十四異生。五十五見諦。五十六有學。五十七無學。五十八聲聞。五十九獨覺。六十菩薩。六十一如來。六十二轉輪王。此轉輪王復有四種。或王一洲。或二三四。王一洲者有鐵輪應。王二洲者有銅輪應。王三洲者有銀輪應。王四洲者有金輪應。云何八位。謂處胎位。出生位。嬰孩位。童子位。少年位。中年位。老年位。耄熟位。處胎位者。謂羯羅藍等。出生位者。謂從此後乃至耄熟。嬰孩位者。謂乃至未能遊行嬉戲。童子位者。謂能為彼事。少年位者。謂能受用欲塵乃至三十。中年位者。謂從此位乃至五十。老年位者。謂從此位乃至七十。從此以上名耄熟位。云何四種入胎。一正知而入。不正知住出。二正知入住。不正知而出。三俱能正知。四俱不正知。初謂輪王。二謂獨覺。三謂菩薩。四謂所餘有情。
云何六種活命。一營農。二商賈。三牧牛。四事王。五習學書算計數及印。六習學所餘工巧業處。
云何六種守護。謂象軍馬軍車軍步軍藏力友力。
云
【現代漢語翻譯】 現代漢語譯本 四十、少年。 四十一、軌範師（Acharya，規範師，導師）。 四十二、親教師（Upadhyaya，戒師）。 四十三、共住弟子及近住弟子（同住的弟子和親近居住的弟子）。 四十四、賓客。 四十五、營僧事者（管理僧團事務的人）。 四十六、貪利養恭敬者（貪圖利益供養和恭敬的人）。 四十七、厭舍者（厭倦世事想要捨棄的人）。 四十八、多聞者（博學多聞的人）。 四十九、大福智者（具有大福報和大智慧的人）。 五十、法隨法行者（依正法而行的人）。 五十一、持經者（背誦和研習經藏的人）。 五十二、持律者（遵守和研習戒律的人）。 五十三、持論者（研究和闡述論藏的人）。 五十四、異生（凡夫，尚未證悟的人）。 五十五、見諦（證悟真理的人）。 五十六、有學（正在修學的人）。 五十七、無學（已經完成修學的人）。 五十八、聲聞（聽聞佛法而證悟的人）。 五十九、獨覺（Pratyekabuddha，獨自證悟的人）。 六十、菩薩（Bodhisattva，發菩提心，行菩薩道的人）。 六十一、如來（Tathagata，佛）。 六十二、轉輪王（Chakravartin，以正法統治世界的君王）。此轉輪王復有四種：或王一洲，或二三四。王一洲者有鐵輪應，王二洲者有銅輪應，王三洲者有銀輪應，王四洲者有金輪應。 云何八位？謂處胎位、出生位、嬰孩位、童子位、少年位、中年位、老年位、耄熟位。處胎位者，謂羯羅藍（Kalala，受精卵）等。出生位者，謂從此後乃至耄熟。嬰孩位者，謂乃至未能嬉戲。童子位者，謂能為彼事。少年位者，謂能受用欲塵乃至三十。中年位者，謂從此位乃至五十。老年位者，謂從此位乃至七十。從此以上名耄熟位。 云何四種入胎？一、正知而入，不正知住出。二、正知入住，不正知而出。三、俱能正知。四、俱不正知。初謂輪王，二謂獨覺，三謂菩薩，四謂所餘有情。 云何六種活命？一、營農。二、商賈。三、牧牛。四、事王。五、習學書算計數及印。六、習學所餘工巧業處。 云何六種守護？謂象軍、馬軍、車軍、步軍、藏力、友力。
【English Translation】 English version Forty, Young man. Forty-one, Acharya (Guiding teacher). Forty-two, Upadhyaya (Preceptor). Forty-three, Co-dwelling disciples and closely dwelling disciples. Forty-four, Guests. Forty-five, Those who manage Sangha affairs. Forty-six, Those who are greedy for gain, offerings, and respect. Forty-seven, Those who are weary and wish to renounce. Forty-eight, The learned. Forty-nine, Those with great merit and wisdom. Fifty, Those who practice in accordance with the Dharma. Fifty-one, Those who uphold the Sutras. Fifty-two, Those who uphold the Vinaya (rules of discipline). Fifty-three, Those who uphold the Shastras (treatises). Fifty-four, Ordinary beings (those who have not attained enlightenment). Fifty-five, Those who have seen the Truth. Fifty-six, Those who are still learning. Fifty-seven, Those who have completed their learning. Fifty-eight, Shravakas (those who attain enlightenment by hearing the Buddha's teachings). Fifty-nine, Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment independently). Sixty, Bodhisattvas (beings who aspire to Buddhahood). Sixty-one, Tathagatas (Buddhas). Sixty-two, Chakravartins (Wheel-turning kings, righteous rulers of the world). These Chakravartins are of four types: ruling one continent, two, three, or four. The one who rules one continent has an iron wheel, the one who rules two continents has a copper wheel, the one who rules three continents has a silver wheel, and the one who rules four continents has a golden wheel. What are the eight stages? They are: the stage in the womb, the stage of birth, the stage of infancy, the stage of childhood, the stage of youth, the stage of middle age, the stage of old age, and the stage of senility. The stage in the womb refers to the Kalala (embryo), etc. The stage of birth refers to the period from then until senility. The stage of infancy refers to the period until one is unable to play. The stage of childhood refers to when one is able to do those things. The stage of youth refers to when one is able to enjoy sensual pleasures until the age of thirty. The stage of middle age refers to the period from then until the age of fifty. The stage of old age refers to the period from then until the age of seventy. From then on, it is called the stage of senility. What are the four ways of entering the womb? First, entering with full awareness, but not remaining or leaving with full awareness. Second, entering and remaining with full awareness, but not leaving with full awareness. Third, being fully aware in all three stages. Fourth, not being fully aware in any of the three stages. The first refers to a Chakravartin, the second refers to a Pratyekabuddha, the third refers to a Bodhisattva, and the fourth refers to other sentient beings. What are the six ways of making a living? First, farming. Second, commerce. Third, cattle herding. Fourth, serving a king. Fifth, learning writing, arithmetic, calculation, and printing. Sixth, learning other skillful crafts. What are the six kinds of protection? They are: elephant army, horse army, chariot army, infantry, hidden strength, and friendly strength.
何七種苦。謂生苦老苦。病苦死苦。怨憎會苦。愛別離苦。求不得苦。
云何七種慢。謂慢過慢。慢過慢我慢。增上慢卑慢邪慢。
云何七種憍。謂無病憍。少年憍。長壽憍。族姓憍。色力憍。富貴憍。多聞憍。
云何四種言說。謂依見聞覺知所有言說。依見言說者謂依眼故現見外色。由此因緣為他宣說。是名依見言說。依聞言說者。謂從他聞。由此因緣為他宣說。是名依聞言說。依覺言說者。謂不見不聞。但自思惟稱量觀察。由此因緣為他宣說。是名依覺言說。依知言說者。謂各別于內所受所證所觸所得。由此因緣為他宣說。是名依知言說。
云何眾多言說句。謂即此亦名釋詞句。亦名戲論句。亦名攝義句。如是等類眾多差別。又諸字母能攝諸義。當知亦名眾多言說句。彼復云何。所謂地根境法。補特伽羅自性差別。作用自他有無。問答取與。正性邪性句。又有聽制功德過失得不得譭譽苦樂稱譏堅妙智退沈量助伴示現教導贊勵慶慰句。
又有七言論句。此即七例句。謂補盧沙。補盧衫。補盧崽拏。補盧沙耶。補盧沙䫂。補盧殺娑。補盧鎩。如是等。復有施設教敕標相靜息表了軌則安立積集決定配屬驚駭初中后句。族姓等。立宗言說成辦受用尋求守護羞恥憐愍堪忍怖畏簡擇句。又有父
【現代漢語翻譯】 現代漢語譯本 什麼是七種苦？ 也就是生之苦、老之苦、病之苦、死之苦、怨憎相會之苦、愛別離之苦、求之不得之苦。 什麼是七種慢？ 也就是慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。 什麼是七種憍（jiāo，驕傲）？ 也就是無病之憍、少年之憍、長壽之憍、族姓（出身高貴）之憍、色力（容貌和體力）之憍、富貴之憍、多聞（博學）之憍。 什麼是四種言說？ 也就是依據見、聞、覺、知而有的言說。 依據見的言說，就是依據眼睛現見外面的事物，因此為他人宣說。 這叫做依據見的言說。 依據聞的言說，就是從他人那裡聽聞，因此為他人宣說。 這叫做依據聞的言說。 依據覺的言說，就是沒有見到也沒有聽到，只是自己思惟、衡量、觀察，因此為他人宣說。 這叫做依據覺的言說。 依據知的言說，就是各自對於內心所感受、所證悟、所觸及、所獲得的，因此為他人宣說。 這叫做依據知的言說。 什麼是眾多言說句？ 也就是這些也叫做釋詞句，也叫做戲論句，也叫做攝義句。 像這樣等等的眾多差別。 還有，各種字母能夠包含各種意義，應當知道也叫做眾多言說句。 那些又是什麼呢？ 也就是所謂的地根境法、補特伽羅（pudgala，人或有情）自性差別、作用自他有無、問答取與、正性邪性句。 還有聽、制、功德、過失、得、不得、毀、譽、苦、樂、稱、譏、堅、妙智、退、沈、量、助伴、示現、教導、贊勵、慶慰句。 還有七言論句。 這就是七例句。 也就是補盧沙（purusa，人）、補盧衫（purusam，人）、補盧崽拏（purusena，人）、補盧沙耶（purusaya，人）、補盧沙䫂（purusat，人）、補盧殺娑（purusasya，人）、補盧鎩（puruse，人）。 像這樣等等。 還有施設、教敕、標相、靜息、表了、軌則、安立、積集、決定、配屬、驚駭、初中后句。 族姓等等。 立宗言說、成辦、受用、尋求、守護、羞恥、憐憫、堪忍、怖畏、簡擇句。 還有父
【English Translation】 English version What are the seven kinds of suffering? They are the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting with those one hates, the suffering of separation from those one loves, and the suffering of not obtaining what one seeks. What are the seven kinds of conceit? They are conceit, excessive conceit, conceit beyond conceit, self-conceit, increased conceit, inferior conceit, and wrong conceit. What are the seven kinds of arrogance? They are arrogance about being without illness, arrogance about youth, arrogance about longevity, arrogance about lineage, arrogance about appearance and strength, arrogance about wealth and status, and arrogance about extensive learning. What are the four kinds of speech? They are speech based on seeing, hearing, perceiving, and knowing. Speech based on seeing is when one directly sees external forms with the eye and, because of this, proclaims it to others. This is called speech based on seeing. Speech based on hearing is when one hears from others and, because of this, proclaims it to others. This is called speech based on hearing. Speech based on perceiving is when one neither sees nor hears, but only thinks, measures, and observes for oneself, and because of this, proclaims it to others. This is called speech based on perceiving. Speech based on knowing is when one individually experiences, realizes, touches, and obtains internally, and because of this, proclaims it to others. This is called speech based on knowing. What are the many kinds of speech phrases? They are also called explanatory phrases, also called frivolous phrases, also called meaning-condensing phrases. Such are the many kinds of distinctions. Furthermore, the various letters can encompass various meanings; it should be known that they are also called many kinds of speech phrases. What are those again? They are the so-called earth element, root, object, dharma, the distinctions of the nature of pudgala (person or sentient being), the existence and non-existence of function, self, and other, questions and answers, taking and giving, phrases of right and wrong nature. There are also phrases of listening, restraining, merit, fault, obtaining, not obtaining, defamation, praise, suffering, joy, commendation, criticism, firmness, subtle wisdom, decline, sinking, measure, helper, showing, teaching, praising, encouraging, congratulating, and comforting. There are also seven speech phrases. These are the seven example phrases. They are purusa (purusa, person), purusam (purusam, person), purusena (purusena, person), purusaya (purusaya, person), purusat (purusat, person), purusasya (purusasya, person), and puruse (puruse, person). Such are these and others. There are also phrases of establishment, instruction, marking, quiescence, expression, rule, establishment, accumulation, determination, allocation, alarm, beginning, middle, and end. Lineage, etc. Establishing the doctrine, accomplishing, enjoying, seeking, guarding, shame, compassion, endurance, fear, and discernment. There is also father
母妻子等一切所攝資具。應當廣說。及生老等乃至所求不得。愁嘆少年無病長壽愛會怨離所欲隨應若不隨應。往來顧視若屈若申。行住坐臥警悟語默解睡解勞句。又有飲啖咀味。串習不串習。放逸不放逸。廣略增減。尋伺煩惱隨煩惱。戲論離戲論。力劣所成能成。流轉定異相應勢速。次第時方數。和合不和合。相似不相似句。又有雜糅共有現見不現見隱顯句。又有能作所作法律世事資產真妄利益非利益骨體疑慮驚怪句。又有怯弱無畏顯了不顯了殺害繫縛禁閉割截驅擯句。又有罵詈忿怒捶打迫脅訶責燒爛燥暑。摧伏渾濁聖教隨逐比度句。
瑜伽師地論卷第二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中意地第二之三
複次即前所說自性。乃至業等五事當知。皆由三處所攝。謂由色聚故。心心所品故。及無為故。除余假有法。今當先說色聚諸法。問一切法生。皆從自種而起。云何說諸大種能生所造色耶。云何造色依彼。彼所建立。彼所任持。彼所長養耶。答由一切內外大種及所造色種子皆悉依附內相續心。乃至諸大種子未生諸大以來。造色種子終不能生。造色要由彼生。造色方從自種子生。是故說彼能生造色
【現代漢語翻譯】 現代漢語譯本 母親、妻子等一切所包含的資具，應當廣泛地解說。以及生、老等，乃至所求不得的痛苦，因愁苦而嘆息，少年、無病、長壽、愛人相會、怨憎別離，所希望的順遂或不順遂，往來顧視，或屈或伸，行走、站立、坐臥，警覺醒悟、言語沉默，解除睡眠、解除疲勞等情況。還有飲食咀嚼品味，串習或不串習，放逸或不放逸，廣略增減，尋伺、煩惱、隨煩惱，戲論、離戲論，力量弱小所成就的或能成就的，流轉、定異、相應、勢速，次第、時間、空間、數量，和合或不和合，相似或不相似等情況。還有雜糅、共有、現見或不現見、隱蔽或顯現等情況。還有能作、所作、法律、世事、資產、真實或虛妄、利益或非利益、骨骼身體、疑慮、驚恐怪異等情況。還有怯弱、無畏、顯了或不顯了、殺害、繫縛、禁閉、割截、驅逐擯棄等情況。還有謾罵、忿怒、捶打、逼迫脅持、呵責、燒灼腐爛、乾燥暑熱，摧毀降伏、渾濁不清、聖教、隨從追逐、比較衡量等情況。
《瑜伽師地論》卷第二 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第三
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中意地第二之三
其次，對於前面所說的自性，乃至業等五事，應當知道，都是由三個方面所包含的。即由色聚的緣故，心和心所品的緣故，以及無為的緣故。除去其餘假有的法。現在應當先說色聚的各種法。問：一切法產生，都是從各自的種子而生起。為什麼說諸大種（Mahabhuta，四大元素）能夠產生所造色（Upadaya-rupa，由四大產生的色法）呢？為什麼所造色依靠它們，被它們所建立，被它們所任持，被它們所長養呢？答：由於一切內外的大種以及所造色的種子，都依附於內在相續的心。乃至諸大種的種子尚未產生諸大種之前，所造色的種子始終不能產生。所造色要由諸大種產生，所造色才能從自己的種子產生。所以說諸大種能夠產生所造色。
【English Translation】 English version Mothers, wives, and all possessions included, should be extensively explained. As well as birth, old age, and so on, even the suffering of not obtaining what is sought, lamenting with sorrow, youth, health, longevity, meeting with loved ones, separation from the hated, wishes fulfilled or unfulfilled, looking back and forth, bending or stretching, walking, standing, sitting, lying down, alertness and awakening, speech and silence, relief from sleep, relief from fatigue, and so on. Also, eating, drinking, chewing, tasting, familiarity or unfamiliarity, diligence or negligence, extensive or concise, increase or decrease, investigation and analysis, afflictions, secondary afflictions, frivolous talk, freedom from frivolous talk, what is accomplished by weak strength or what can be accomplished, transmigration, fixed difference, correspondence, speed, sequence, time, space, number, harmony or disharmony, similarity or dissimilarity, and so on. Also, mixture, commonality, visible or invisible, hidden or manifest, and so on. Also, what can be done, what is done, laws, worldly affairs, assets, truth or falsehood, benefit or non-benefit, bones and body, doubts, fear and strangeness, and so on. Also, timidity, fearlessness, clarity or obscurity, killing, binding, imprisonment, cutting, expulsion and banishment, and so on. Also, cursing, anger, beating, coercion and intimidation, scolding, burning and rotting, dryness and heat, crushing and subduing, turbidity, holy teachings, following and pursuing, comparison and measurement, and so on.
Yogacarabhumi-sastra, Volume 2 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 3
Said by Bodhisattva Maitreya
Translated by Tripitaka Master Xuanzang under Imperial Order, Second of the Intentional Grounds in the Local Section, Part Three
Furthermore, regarding the aforementioned five aspects—nature (Svabhava), and so on, up to action (Karma)—know that they are all encompassed by three aspects: namely, by the aggregation of form (Rupa-skandha), by the category of mind and mental factors (Citta-caitasika), and by the unconditioned (Asamskrta). Excluding other provisionally existent dharmas. Now, we shall first discuss the various dharmas of the aggregation of form. Question: All dharmas arise from their own seeds. Why is it said that the great elements (Mahabhuta) are able to produce the derived form (Upadaya-rupa)? How does the derived form rely on them, is established by them, is maintained by them, and is nourished by them? Answer: Because all internal and external great elements and the seeds of derived form all depend on the internal continuous mind. Until the seeds of the great elements have not yet produced the great elements, the seeds of derived form ultimately cannot arise. The derived form must be produced by the great elements, and only then can the derived form arise from its own seeds. Therefore, it is said that the great elements are able to produce the derived form.
。要由彼生為前導故。由此道理。說諸大種為彼生因。云何造色依于彼耶。由造色生已不離大種處而轉故。云何彼所建立。由大種損益。彼同安危故。云何彼所任持。由隨大種等量不壞故。云何彼所長養。由因飲食睡眠修習梵行三摩地等依彼造色倍復增廣。故說大種為彼養因。如是諸大種望所造色。有五種作用應知。
複次於色聚中。曾無極微生。若從自種生時唯聚集生。或細或中或大。又非極微整合色聚。但由覺慧分析諸色極量邊際。分別假立以為極微。又色聚亦有方分。極微亦有方分。然色聚有分非極微。何以故。由極微即是分。此是聚色所有非極微。復有餘極微。是故極微非有分。又不相離有二種。一同處不相離。謂大種極微與色香味觸等。于無根處有離根者。于有根處有有根者。是名同處不相離。二和雜不相離。謂即此大種極微與余聚集能造所造色處俱故。是名和雜不相離。又此遍滿聚色。應知如種種物石磨為末以水和合互不相離。非如胡麻綠豆粟稗等聚。又一切所造色。皆即依止大種處。不過大種處量乃至大種所據處所。諸所造色還即據此。由此因緣說所造色依于大種。即以此義說諸大種名為大種。由此大種其性大故為種生故。
複次于諸色聚中。略有十四種事。謂地水火風。色聲香味觸。及
【現代漢語翻譯】 現代漢語譯本：因為由大種（四大元素：地、水、火、風）產生是先決條件。基於這個道理，說各大種是造色（由四大元素所產生的物質現象）產生的起因。造色如何依賴於大種呢？因為造色產生后，不會離開大種所處的處所而執行。如何被大種所建立呢？因為大種的損益，會直接影響造色的安危。如何被大種所任持呢？因為隨著大種的量等同，造色不會壞滅。如何被大種所長養呢？因為飲食、睡眠、修習梵行（清凈的行為）、三摩地（禪定）等，會使依賴於大種的造色倍加增廣。所以說大種是造色增長的起因。像這樣，各大種對於所造色，有五種作用，應當瞭解。
其次，在色聚（物質的集合體）中，從來沒有極微（物質的最小單位）單獨產生。如果從自身種子產生時，只是聚集而生，或細小、或中等、或巨大。而且不是由極微集合成色聚，只是通過覺慧分析各種顏色的極限和邊際，分別假立為極微。而且色聚有方分（佔據空間），極微也有方分。然而色聚有可分割的部分，極微則沒有。為什麼呢？因為極微本身就是最小的分割單位。這是聚色（集合的物質）所具有的，而不是極微所具有的。而且還有其他的極微，所以極微不是可以再分割的。又分為不相離的兩種：一是同處不相離，指大種極微與色、香、味、觸等，在沒有根源的地方有離開根源的，在有根源的地方有具有根源的，這叫做同處不相離。二是和雜不相離，指這些大種極微與其餘聚集在一起能夠產生所造色的處所同時存在，這叫做和雜不相離。而且這種遍滿的聚色，應當瞭解就像各種各樣的東西被石磨磨成粉末，用水混合在一起，互相不分離。而不是像芝麻、綠豆、小米、稗子等聚集在一起的狀態。而且一切所造色，都依賴於大種所處的處所，不會超過大種所處的處所的量，乃至大種所佔據的處所。所有所造色都佔據這些處所。因為這個因緣，說所造色依賴於大種。就用這個意義來說各大種名為大種。因為這些大種的性質廣大，而且作為產生其他物質的種子。
其次，在各種色聚中，大致有十四種事物，即地、水、火、風（四大元素），色、聲、香、味、觸（五種感官對像），以及...
【English Translation】 English version: Because origination from the Mahabhutas (the four great elements: earth, water, fire, and wind) is a prerequisite. For this reason, it is said that the Mahabhutas are the cause of produced matter (Rupa, the material phenomena produced by the four great elements). How does produced matter depend on them? Because once produced, it does not move away from the location of the Mahabhutas. How is it established by them? Because the gain or loss of the Mahabhutas directly affects the safety or danger of the produced matter. How is it upheld by them? Because as the quantity of the Mahabhutas is equal, the produced matter is not destroyed. How is it nourished by them? Because food, sleep, the practice of Brahmacharya (pure conduct), Samadhi (meditative concentration), etc., cause the produced matter that relies on the Mahabhutas to increase and expand many times over. Therefore, it is said that the Mahabhutas are the cause of its growth. Thus, it should be understood that the Mahabhutas have five functions with respect to produced matter.
Furthermore, in a cluster of matter (Rupa-skandha, aggregate of matter), a single atom (paramanu, the smallest unit of matter) never arises alone. If it arises from its own seed, it only arises in aggregation, whether small, medium, or large. Moreover, a cluster of matter is not formed by the aggregation of atoms, but rather atoms are hypothetically established by analyzing the limits and boundaries of various colors through wisdom. Furthermore, a cluster of matter has spatial dimensions, and an atom also has spatial dimensions. However, a cluster of matter has divisible parts, while an atom does not. Why? Because an atom itself is the smallest unit of division. This is what a cluster of matter possesses, but not an atom. And there are other atoms, so an atom is not divisible. Furthermore, there are two kinds of non-separation: one is non-separation in the same place, referring to the Mahabhuta atoms and color, smell, taste, touch, etc. In places without roots, there are those that leave the roots; in places with roots, there are those that have roots. This is called non-separation in the same place. The second is non-separation in mixture, referring to these Mahabhuta atoms existing simultaneously with the places where the rest are gathered together to produce the produced matter. This is called non-separation in mixture. Moreover, this pervasive cluster of matter should be understood like various things ground into powder by a stone mill and mixed with water, inseparable from each other, not like a gathering of sesame seeds, mung beans, millet, barnyard millet, etc. Moreover, all produced matter relies on the place where the Mahabhutas are located, not exceeding the quantity of the place where the Mahabhutas are located, even to the place occupied by the Mahabhutas. All produced matter occupies these places. Because of this condition, it is said that produced matter depends on the Mahabhutas. In this sense, the Mahabhutas are called Mahabhutas. Because the nature of these Mahabhutas is vast, and they serve as seeds for the production of other matter.
Furthermore, in various clusters of matter, there are roughly fourteen things, namely earth, water, fire, wind (the four great elements), color, sound, smell, taste, touch (the five sense objects), and...
眼等五根。除唯意所行色。一切色聚。有色諸根所攝者。有一切。如所說事界。如有色諸根所攝聚。如是有色諸根所依大種所攝聚亦爾。所餘色聚除有色諸根唯有餘界。又約相攝有十四事。即由相攝施設事極微。若約界攝。隨於此聚有爾所界。即說此聚爾所事攝。若約不相離攝。或內或外所有諸聚。隨於此聚中。乃至有爾所法相可得。即說此聚爾所事攝應知。所以者何。或有聚中唯一大種可得。如石末尼真珠琉璃珂貝璧玉珊瑚等中。或池沼溝渠江河等中。或火焰燈燭等中。或四方風輪有塵無塵風等中。或有聚中二大種可得。如雪濕樹葉花果等中。或熱末尼等中。或有聚中三大種可得。如即熱樹等中。或動搖中。或有聚中四大種可得。謂于內色聚中。如薄伽梵說。于各別內身。若發毛等乃至糞穢是內地界。若小便等是內水界。若於身中所有暖等是內火界。若上行等風是內風界。如是若於此聚。彼相可得說彼相為有。若不可得說彼相為無。複次聲於一切色聚中界故說有。相即不定。由現在方便生故。風有二種。謂恒相續及不恒相續。恒相續者。謂于彼彼聚有恒旋轉風。不恒相續者。謂旋風及空行風。又闇色明色。說名空界及孔隙。又諸闇色恒相續者。謂世界中間。不恒相續者。謂于余處如是。明色恒相續者。謂于自然光明
【現代漢語翻譯】 現代漢語譯本 眼等五根（眼根等五種感覺器官）。除了唯意所行色（僅由意識產生的顏色）之外，一切色聚（物質聚集），凡是被有色諸根（可見的感覺器官）所包含的，都屬於一切色聚。如所說的事界（事物領域）。如同有色諸根所包含的聚集一樣，有色諸根所依賴的大種（四大元素）所包含的聚集也是如此。其餘的色聚，除了有色諸根之外，只有剩餘的界（元素）。 又從相攝（相互包含）的角度來說，有十四種事物。即通過相攝來施設事物極微（最小的物質單位）。如果從界攝（元素包含）的角度來說，隨於此聚（在這個聚集體中）有多少界，就說此聚被多少事物所包含。如果從不相離攝（不可分離的包含）的角度來說，無論是內部還是外部的所有聚集體，隨於此聚中，乃至有多少法相（現象特徵）可以獲得，就說此聚被多少事物所包含，應當知曉。 為什麼這麼說呢？或者有的聚集體中只有一種大種可以獲得，如在石末尼（寶石）、真珠（珍珠）、琉璃（琉璃）、珂貝（貝殼）、璧玉（玉璧）、珊瑚（珊瑚）等之中；或者在池沼（池塘）、溝渠（溝渠）、江河（江河）等之中；或者在火焰（火焰）、燈燭（燈燭）等之中；或者在四方風輪（四方風輪）、有塵無塵風（有塵或無塵的風）等之中；或者有的聚集體中有兩種大種可以獲得，如在雪（雪）、濕樹葉（濕樹葉）、花果（花果）等之中，或者在熱末尼（熱寶石）等之中；或者有的聚集體中有三種大種可以獲得，如在即熱樹（發熱的樹）等之中，或者在動搖（搖動）之中；或者有的聚集體中有四大種可以獲得，即在內色聚（內部物質聚集體）中。如薄伽梵（世尊）所說，在各自的內身中，發毛（頭髮）等乃至糞穢（糞便）是內地界（地元素），小便（小便）等是內水界（水元素），在身體中所有的暖（溫暖）等是內火界（火元素），向上執行等風是內風界（風元素）。如此，如果在這個聚集體中，那個現象可以獲得，就說那個現象是存在的；如果不可獲得，就說那個現象是不存在的。 再次，聲音在一切色聚中都是界，所以說存在，但相（現象）是不確定的，因為它是由現在的條件產生的。風有兩種，即恒常相續的風和不恒常相續的風。恒常相續的風，是指在那個聚集體中恒常旋轉的風。不恒常相續的風，是指旋風和空中執行的風。另外，暗色（黑暗的顏色）和明色（明亮的顏色）被稱為空界（空間元素）和孔隙（孔隙）。還有，恒常相續的暗色，是指世界中間的黑暗。不恒常相續的暗色，是指在其他地方的黑暗。如此，恒常相續的明色，是指自然的光明。
【English Translation】 English version The five roots such as the eye (eye sense organ). Except for colors that are solely mind-produced (colors produced only by consciousness), all aggregates of matter (material gatherings), those that are included by the visible sense organs (visible sense organs), belong to all aggregates of matter. Such as the realm of things as described. Just as the aggregates included by the visible sense organs, so too are the aggregates included by the great elements (four great elements) upon which the visible sense organs depend. The remaining aggregates of matter, apart from the visible sense organs, only have the remaining elements. Furthermore, from the perspective of mutual inclusion (mutual containment), there are fourteen things. That is, the extremely small particles of matter (smallest units of matter) are established through mutual inclusion. If from the perspective of element inclusion (element containment), according to how many elements are in this aggregate (in this gathering), it is said that this aggregate is included by that many things. If from the perspective of inseparable inclusion (inseparable containment), all aggregates, whether internal or external, according to how many phenomena (phenomenal characteristics) can be obtained in this aggregate, it is said that this aggregate is included by that many things, it should be known. Why is this so? Or in some aggregates, only one great element can be obtained, such as in stone jewels (gems), pearls (pearls), lapis lazuli (lapis lazuli), cowrie shells (shells), jade disks (jade disks), coral (coral), etc.; or in ponds (ponds), ditches (ditches), rivers (rivers), etc.; or in flames (flames), lamps (lamps), etc.; or in the four directional wind wheels (four directional wind wheels), dusty or dustless winds (dusty or dustless winds), etc.; or in some aggregates, two great elements can be obtained, such as in snow (snow), wet leaves (wet leaves), flowers and fruits (flowers and fruits), etc., or in hot jewels (hot gems), etc.; or in some aggregates, three great elements can be obtained, such as in hot trees (hot trees), etc., or in shaking (shaking); or in some aggregates, four great elements can be obtained, that is, in internal material aggregates (internal material gatherings). As the Bhagavan (World Honored One) said, in each individual internal body, hair (hair) etc. up to excrement (excrement) is the internal earth element (earth element), urine (urine) etc. is the internal water element (water element), all warmth (warmth) etc. in the body is the internal fire element (fire element), wind that moves upwards etc. is the internal wind element (wind element). Thus, if in this aggregate, that phenomenon can be obtained, it is said that that phenomenon exists; if it cannot be obtained, it is said that that phenomenon does not exist. Furthermore, sound is an element in all material aggregates, so it is said to exist, but the phenomenon (phenomenon) is uncertain, because it is produced by present conditions. There are two kinds of wind, namely constantly continuous wind and not constantly continuous wind. Constantly continuous wind refers to the wind that constantly rotates in that aggregate. Not constantly continuous wind refers to whirlwind and wind moving in the air. In addition, dark color (dark color) and bright color (bright color) are called the space element (space element) and apertures (apertures). Also, constantly continuous dark color refers to the darkness in the middle of the world. Not constantly continuous dark color refers to the darkness in other places. Thus, constantly continuous bright color refers to natural light.
天中。不恒相續者。謂于余處。又明闇色。謂于顯色增聚應知。又由依止色聚種子功能故若遇相似緣時。或小聚無間大聚生。或大聚無間小聚生。由此因緣施設諸聚有增有減。如經言。若堅堅攝近攝非近攝執受乃至廣說。堅云何謂地。堅攝云何謂彼種子。又堅者即彼界堅。攝者謂發毛等或土塊等。近攝云何謂有執受。執受云何謂內所攝。非近攝云何謂無執受。無執受云何謂外所攝。又心心所。所執種子名近攝名執受。與此相違名非近攝名非執受。又隨逐自身故名近攝。執受如前說。如是水等界如理應知。又於一切色聚中。一切時具有一切大種界。如世間現見乾薪等物鉆即火生。擊石等亦爾。又銅鐵金銀等極火所燒即銷為水。從月愛珠水便流出。又得神通者。由心勝解力。變大地等成金銀等。又色聚有三種流轉。一者長養。二者等流。三者異熟生。長養有二種。一處遍滿長養。二相增盛長養。等流有四種。一長養等流。二異熟等流。三變異等流。四自性等流。異熟生有二種。一異熟體生名異熟生。二從異熟生名異熟生。又諸色聚略說依六處轉。謂建立處。覆藏處。資具處。根所依處。根處。三摩地所行處。
複次於心心所品中。有心可得及五十三心所可得。謂作意等。乃至尋伺為後邊如前說。問如是諸心所。幾依
【現代漢語翻譯】 現代漢語譯本： 天中（虛空）。不恒相續者，是指在其他地方。又明闇色（明暗之色），是指在顯色（可見之色）上增加聚集，應當知曉。又由於依止色聚（物質聚集）的種子功能，如果遇到相似的因緣時，或者小聚無間地生起大聚，或者大聚無間地生起小聚。由此因緣，施設諸聚有增有減。如經中所說：『若堅堅攝，近攝非近攝執受，乃至廣說。』堅是什麼？是指地界。堅攝是什麼？是指地的種子。又堅者，就是彼界（地界）的堅性。攝者，是指頭髮、毛髮等，或者土塊等。近攝是什麼？是指有執受（有情識的攝取）。執受是什麼？是指內在所攝。非近攝是什麼？是指無執受（無情識的攝取）。無執受是什麼？是指外在所攝。又心和心所，所執的種子名為近攝，名為執受。與此相反的，名為非近攝，名為非執受。又隨逐自身，所以名為近攝。執受如前所說。像這樣，水等界也應如理知曉。又在一切色聚中，一切時都具有一切大種界（地、水、火、風）。就像世間現見乾燥的柴薪等物，鉆木就能生火。擊打石頭等也是這樣。又銅、鐵、金、銀等，被極高的火焰所燒，就會熔化為水。從月愛珠（一種寶石）中，水便會流出。又得到神通的人，由於心的殊勝解力，可以變大地等成為金銀等。 又色聚有三種流轉。一是長養，二是等流，三是異熟生。長養有兩種，一是處遍滿長養，二是相增盛長養。等流有四種，一是長養等流，二是異熟等流，三是變異等流，四是自性等流。異熟生有兩種，一是異熟體生，名為異熟生，二是從異熟生，名為異熟生。又諸色聚，略說依六處轉，即建立處、覆藏處、資具處、根所依處、根處、三摩地所行處。 複次，在心心所品中，有心可得，以及五十三心所可得，即作意等，乃至尋伺為後邊，如前所說。問：如是諸心所，有幾種依...
【English Translation】 English version: In the sky (Akasha). 'Not constantly continuous' refers to other places. 'Bright and dark colors' (Ming'an se) refers to the increase and aggregation of manifest colors (Xian se). Furthermore, due to the seed function of relying on aggregates of matter (Se ju), if similar conditions are encountered, either small aggregates give rise to large aggregates without interruption, or large aggregates give rise to small aggregates without interruption. Due to this cause, it is established that aggregates have increase and decrease. As stated in the sutra: 'If solid is solid-grasped, near-grasped, not-near-grasped, possessed, and so on, extensively explained.' What is 'solid'? It refers to the earth element (Di jie). What is 'solid-grasped'? It refers to the seed of earth. Moreover, 'solid' is the solidity of that element (earth element). 'Grasped' refers to hair, fur, or lumps of earth, etc. What is 'near-grasped'? It refers to that which is possessed (by consciousness). What is 'possessed'? It refers to that which is internally grasped. What is 'not-near-grasped'? It refers to that which is not possessed (by consciousness). What is 'not possessed'? It refers to that which is externally grasped. Furthermore, the seeds grasped by mind and mental factors are called 'near-grasped' and 'possessed'. The opposite of this is called 'not-near-grasped' and 'not possessed'. Moreover, following oneself is called 'near-grasped'. 'Possessed' is as previously explained. In this way, the water element and other elements should be understood accordingly. Furthermore, in all aggregates of matter, all great elements (Da zhong jie) (earth, water, fire, wind) are present at all times. Just as it is seen in the world that fire is produced by drilling dry firewood, and the same is true for striking stones. Furthermore, copper, iron, gold, silver, etc., when burned by extreme fire, will melt into water. Water will flow out from the Moon-Loving Pearl (Yue ai zhu). Furthermore, those who have attained supernatural powers can transform the great earth, etc., into gold, silver, etc., due to the power of their mind's superior understanding. Moreover, aggregates of matter have three kinds of transformations. The first is growth (Zhang yang), the second is equable flow (Deng liu), and the third is maturation-born (Yi shu sheng). There are two kinds of growth: the first is growth that pervades a place, and the second is growth that increases in characteristics. There are four kinds of equable flow: the first is growth-equable flow, the second is maturation-equable flow, the third is transformation-equable flow, and the fourth is self-nature-equable flow. There are two kinds of maturation-born: the first is maturation-body-born, which is called maturation-born, and the second is born from maturation, which is called maturation-born. Furthermore, aggregates of matter, briefly speaking, transform based on six places, namely, the place of establishment, the place of concealment, the place of resources, the place relied upon by the root, the place of the root, and the place of practice of Samadhi. Furthermore, in the category of mind and mental factors, there is mind that can be obtained, and fifty-three mental factors that can be obtained, namely, attention (Zuo yi), etc., up to and including initial and sustained application of mind (Xun si) as the final ones, as previously explained. Question: How many of these mental factors rely on...
一切處。心生一切地一切時一切耶。答五謂作意等。思為後邊。幾依一切處。心生一切地非一切時非一切耶。答亦五。謂欲等。慧為後邊。幾唯依善非一切處。心生然一切地非一切時非一切耶。答謂信等。不害為後邊。幾唯依染污非一切處。心生非一切地非一切時非一切耶。答謂貪等。不正知為後邊。幾依一切處。心生非一切地非一切時非一切耶。答謂惡作等。伺為後邊。複次根不壞。境界現前能生作意正起。爾時從彼識乃得生。云何根不壞。謂有二種因。一不滅壞故。二不羸劣故。云何境界現前。謂或由所依處故。或由自性故。或由方故。或由時故。或由顯了不顯了故。或由全分及一分故。若四種障所不障礙亦非極遠。謂覆蔽障。隱沒障。映奪障。幻惑障。極遠有二種。謂處所極遠。損減極遠。云何能生作意正起。由四因故。一由欲力。二由念力。三由境界力。四由數習力。云何由欲力。謂若於是處心有愛著。心則于彼多作意生。云何由念力。謂若於彼已善取其相已極作想。心則于彼多作意生。云何由境界力。謂若彼境界或極廣大。或極可意正現在前。心則于彼多作意生。云何由數習力。若於彼境界。已極串習已極諳悉。心即于彼多作意生。若異此者。應於一所緣境唯一作意一切時生。又非五識身有二剎那相隨俱生
【現代漢語翻譯】 現代漢語譯本 一切處，心在一切地、一切時生起嗎？一切都是這樣嗎？回答是五種情況，即作意（manasikara，心理活動）、等等。思（cetanā，意志）是其後隨。有幾種情況是，心在一切處生起，在一切地生起，但並非在一切時生起，也並非一切都是這樣？回答也是五種情況，即欲（chanda，意願）、等等。慧（prajñā，智慧）是其後隨。有幾種情況是，僅僅依靠善，並非在一切處生起，心生起，然後在一切地生起，但並非在一切時生起，也並非一切都是這樣？回答是信（śraddhā，信仰）等等。不害（avihimsā，不傷害）是其後隨。有幾種情況是，僅僅依靠染污，並非在一切處生起，心生起，也並非在一切地生起，也並非在一切時生起，也並非一切都是這樣？回答是貪（lobha，貪婪）等等。不正知（asamprajanya，缺乏正念）是其後隨。有幾種情況是，依靠一切處，心生起，但並非在一切地生起，也並非在一切時生起，也並非一切都是這樣？回答是惡作（kaukṛtya，後悔）等等。伺（vitarka，尋伺）是其後隨。 再者，根（indriya，感官）未壞，境界（viṣaya，對像）現前，能夠生起作意（manasikara，心理活動）並正確生起。那時，從那個識（vijñāna，意識）才能生起。什麼是根未壞？有兩種原因：一是不滅壞，二是未羸弱。什麼是境界現前？或者由於所依處（āśraya，基礎）的緣故，或者由於自性（svabhāva，本質）的緣故，或者由於方向（diś，方位）的緣故，或者由於時間（kāla，時節）的緣故，或者由於顯了不顯了的緣故，或者由於全分及一分的緣故。如果四種障礙所不障礙，也不是極遠。即覆蔽障、隱沒障、映奪障、幻惑障。極遠有兩種，即處所極遠、損減極遠。怎樣才能生起作意並正確生起？由於四種原因：一由於欲力（chanda-bala，意願的力量），二由於念力（smṛti-bala，正念的力量），三由於境界力（viṣaya-bala，對象的力量），四由於數習力（āsevana-bala，串習的力量）。怎樣是由於欲力？如果對於某個地方心有愛著，心則對於那個地方多作意生。怎樣是由於念力？如果對於某個地方已經很好地取了它的相，已經極度地作了想，心則對於那個地方多作意生。怎樣是由於境界力？如果那個境界或者極其廣大，或者極其可意，正在面前顯現，心則對於那個地方多作意生。怎樣是由於數習力？如果對於那個境界，已經極度地串習，已經極度地熟悉，心即對於那個地方多作意生。如果不是這樣，應該在一個所緣境唯一作意一切時生。又並非五識身（pañca-vijñāna-kāya，五種感官意識）有兩個剎那（kṣaṇa，瞬間）相隨俱生。
【English Translation】 English version In all places, does the mind arise in all grounds, at all times, in all ways? The answer is five, namely, attention (manasikara), and so on. Volition (cetanā) follows after. In how many cases does the mind arise in all places, in all grounds, but not at all times, nor in all ways? The answer is also five, namely, desire (chanda), and so on. Wisdom (prajñā) follows after. In how many cases does the mind arise only relying on wholesome qualities, not in all places, but then in all grounds, not at all times, nor in all ways? The answer is faith (śraddhā), and so on. Non-harming (avihimsā) follows after. In how many cases does the mind arise only relying on defilement, not in all places, not in all grounds, not at all times, nor in all ways? The answer is greed (lobha), and so on. Incorrect knowledge (asamprajanya) follows after. In how many cases does the mind arise relying on all places, but not in all grounds, not at all times, nor in all ways? The answer is regret (kaukṛtya), and so on. Investigation (vitarka) follows after. Furthermore, when the sense faculty (indriya) is not impaired, and the object (viṣaya) is present, the arising of attention (manasikara) can occur correctly. At that time, consciousness (vijñāna) can arise from it. What does it mean for the sense faculty to be unimpaired? There are two reasons: one is that it is not destroyed, and the other is that it is not weakened. What does it mean for the object to be present? It is either due to the support (āśraya), or due to its own nature (svabhāva), or due to direction (diś), or due to time (kāla), or due to being manifest or unmanifest, or due to the whole or a part. If it is not obstructed by the four kinds of obstructions, and is not extremely distant. These are the obstructions of covering, concealing, overshadowing, and illusion. There are two kinds of extreme distance: extreme distance of location and extreme distance of diminution. How can attention arise and arise correctly? Due to four causes: one is due to the power of desire (chanda-bala), two is due to the power of mindfulness (smṛti-bala), three is due to the power of the object (viṣaya-bala), and four is due to the power of repeated practice (āsevana-bala). How is it due to the power of desire? If there is attachment in the mind to a certain place, then the mind will generate much attention to that place. How is it due to the power of mindfulness? If one has already well grasped the characteristics of a certain place and has extensively contemplated it, then the mind will generate much attention to that place. How is it due to the power of the object? If that object is either extremely vast or extremely pleasing and is presently appearing, then the mind will generate much attention to that place. How is it due to the power of repeated practice? If one has already extensively practiced and is extremely familiar with that object, then the mind will generate much attention to that place. If it were otherwise, then there should be only one attention arising at all times for one object. Moreover, it is not the case that the five aggregates of consciousness (pañca-vijñāna-kāya) have two moments (kṣaṇa) arising together in succession.
。亦無展轉無間更互而生。又一剎那五識身生已。從此無間必意識生。從此無間或時散亂或耳識生。或五識身中隨一識生。若不散亂。必定意識中第二決定心生。由此尋求決定二意識故。分別境界。又由二種因故。或染污或善法生。謂分別故。及先所引故。意識中所有由二種因。在五識者唯由先所引故。所以者何。由染污及善意識力所引故。從此無間于眼等識中。染污及善法生。不由分別。彼無分別故。由此道理說眼等識隨意識轉。如經言。起一心若眾多心。云何安立此一心耶。謂世俗言說一心剎那非生起剎那。云何世俗言說一心剎那。謂一處為依止。於一境界事。有爾所了別生。總爾所時名一心剎那。又相似相續亦說名一。與第二念極相似故。又意識任運散亂緣不串習境時。無慾等生。爾時意識名率爾墮心。唯緣過去境。五識無間所生意識。或尋求或決定。唯應說緣現在境。若此即緣彼境生。又識能了別事之總相。即此所未了別所了境相。能了別者說名作意。即此可意不可意俱相違相。由觸了別。即此攝受損害俱相違相。由受了別。即此言說因相。由想了別。即此邪正俱相違行因相。由思了別。是故說彼作意等思為後邊。名心所有法遍一切處一切地一切時一切生。作意云何謂心迴轉。觸云何謂三和合。受云何謂領納
【現代漢語翻譯】 現代漢語譯本： 也沒有輾轉、無間斷、更替地產生。又一個剎那，五識身（眼識、耳識、鼻識、舌識、身識）生起后，從此無間斷必定意識生起。從此無間斷，或者有時散亂，或者耳識生起，或者五識身中隨一個識生起。如果不散亂，必定意識中第二個決定心生起。由於尋求決定這兩種意識的緣故，分別境界。又由於兩種原因，或者染污法或者善法生起，就是因為分別的緣故，以及先前所引導的緣故。意識中所有的是由兩種原因，在五識中的僅僅由於先前所引導的緣故。為什麼這樣說呢？由於染污和善的意識力量所引導的緣故。從此無間斷，在眼等識中，染污法和善法生起，不是由於分別，因為它們沒有分別。由於這個道理說眼等識隨著意識運轉。如經文所說：『生起一個心或者眾多心。』 怎樣安立這個一心呢？ 說是世俗言說的一心剎那，不是生起剎那。 什麼是世俗言說的一心剎那呢？ 說是以一個處所為依靠，對於一個境界事物，有那麼多了別生起，總共那麼多的時間名為一心剎那。又相似的相續也說名為一，因為與第二念極其相似的緣故。又意識任由散亂，緣取不串習的境界時，沒有欲等生起，這時意識名為率爾墮心，僅僅緣取過去境。五識無間所生的意識，或者尋求或者決定，僅僅應當說緣取現在境。如果這個即緣取那個境生起。
又識能夠了別事物的總相，就是這個所未了別的所了境相，能夠了別者說名作意（心理活動，引起注意）。就是這個可意、不可意俱相違的相，由觸（感官接觸）了別。就是這個攝受、損害俱相違的相，由受（感受）了別。就是這個言說因相，由想（表象）了別。就是這個邪正俱相違行因相，由思（意志）了別。因此說彼作意等思為後邊，名心所有法遍一切處、一切地、一切時、一切生。作意是什麼呢？ 說是心迴轉。觸是什麼呢？ 說是三和合。受是什麼呢？ 說是領納（領受）。 English version: Nor is there production by transformation, without interval, or by mutual succession. Furthermore, once the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) have arisen in a single moment, immediately and without interval, mental consciousness will certainly arise. Following this, either distraction may occur, or ear consciousness may arise, or any one of the five consciousnesses may arise. If there is no distraction, then the second decisive thought will certainly arise in mental consciousness. Because of seeking and deciding between these two consciousnesses, the realm is discriminated. Moreover, due to two causes, either defiled or virtuous dharmas arise, namely, due to discrimination and due to what was previously led. Whatever is in mental consciousness is due to two causes; whatever is in the five consciousnesses is solely due to what was previously led. Why is this so? Because it is led by the power of defiled and virtuous mental consciousness. Immediately following this, in the eye and other consciousnesses, defiled and virtuous dharmas arise, not due to discrimination, because they lack discrimination. For this reason, it is said that the eye and other consciousnesses follow the mental consciousness. As the sutra says, 'Arising is one mind or many minds.' How is this one mind established? It is said to be a single moment of mind in conventional speech, not a moment of arising. What is a single moment of mind in conventional speech? It is said that relying on one place, with respect to one object, there is so much discernment arising; the total amount of that time is called a single moment of mind. Furthermore, similar continuity is also called one, because it is extremely similar to the second thought. Moreover, when mental consciousness is spontaneously distracted and engages with an unfamiliar object, desire and other emotions do not arise. At that time, mental consciousness is called 'hastily falling mind,' which only engages with past objects. The consciousness arising immediately after the five consciousnesses, whether seeking or deciding, should only be said to engage with present objects. If this arises immediately engaging with that object.
Furthermore, consciousness is able to discern the general characteristics of things, that is, the characteristics of the object that has not yet been discerned. That which is able to discern is called manaskara (作意) (attention, mental activity that directs the mind). That which is agreeable and disagreeable, mutually contradictory, is discerned by sparsha (觸) (contact). That which is acceptance and harm, mutually contradictory, is discerned by vedana (受) (feeling). That which is the cause of speech is discerned by samjna (想) (perception). That which is the cause of actions, both right and wrong, mutually contradictory, is discerned by cetana (思) (volition). Therefore, it is said that attention and volition are the end, named mental factors that pervade all places, all realms, all times, and all births. What is manaskara (作意)? It is said to be the turning of the mind. What is sparsha (觸)? It is said to be the combination of the three. What is vedana (受)? It is said to be reception.
【English Translation】 Nor is there production by transformation, without interval, or by mutual succession. Furthermore, once the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) have arisen in a single moment, immediately and without interval, mental consciousness will certainly arise. Following this, either distraction may occur, or ear consciousness may arise, or any one of the five consciousnesses may arise. If there is no distraction, then the second decisive thought will certainly arise in mental consciousness. Because of seeking and deciding between these two consciousnesses, the realm is discriminated. Moreover, due to two causes, either defiled or virtuous dharmas arise, namely, due to discrimination and due to what was previously led. Whatever is in mental consciousness is due to two causes; whatever is in the five consciousnesses is solely due to what was previously led. Why is this so? Because it is led by the power of defiled and virtuous mental consciousness. Immediately following this, in the eye and other consciousnesses, defiled and virtuous dharmas arise, not due to discrimination, because they lack discrimination. For this reason, it is said that the eye and other consciousnesses follow the mental consciousness. As the sutra says, 'Arising is one mind or many minds.' How is this one mind established? It is said to be a single moment of mind in conventional speech, not a moment of arising. What is a single moment of mind in conventional speech? It is said that relying on one place, with respect to one object, there is so much discernment arising; the total amount of that time is called a single moment of mind. Furthermore, similar continuity is also called one, because it is extremely similar to the second thought. Moreover, when mental consciousness is spontaneously distracted and engages with an unfamiliar object, desire and other emotions do not arise. At that time, mental consciousness is called 'hastily falling mind,' which only engages with past objects. The consciousness arising immediately after the five consciousnesses, whether seeking or deciding, should only be said to engage with present objects. If this arises immediately engaging with that object. Furthermore, consciousness is able to discern the general characteristics of things, that is, the characteristics of the object that has not yet been discerned. That which is able to discern is called manaskara (作意) (attention, mental activity that directs the mind). That which is agreeable and disagreeable, mutually contradictory, is discerned by sparsha (觸) (contact). That which is acceptance and harm, mutually contradictory, is discerned by vedana (受) (feeling). That which is the cause of speech is discerned by samjna (想) (perception). That which is the cause of actions, both right and wrong, mutually contradictory, is discerned by cetana (思) (volition). Therefore, it is said that attention and volition are the end, named mental factors that pervade all places, all realms, all times, and all births. What is manaskara (作意)? It is said to be the turning of the mind. What is sparsha (觸)? It is said to be the combination of the three. What is vedana (受)? It is said to be reception.
。想云何謂了像。思云何謂心造作。欲云何謂于可樂事。隨彼彼行欲有所作性。勝解云何謂于決定事。隨彼彼行印可隨順性。念云何謂于串習事。隨彼彼行明瞭記憶性。三摩地云何謂于所觀察事。隨彼彼行審慮所依心一境性。慧云何謂即于所觀察事。隨彼彼行簡擇諸法性。或由如理所引。或由不如理所引。或由非如理非不如理所引。
又作意作何業。謂引心為業。觸作何業。謂受想思所依為業。受作何業。謂愛生所依為業。想作何業。謂于所緣令心發起種種言說為業。思作何業。謂發起尋伺身語業等為業。欲作何業。謂發勤為業。勝解作何業。謂于所緣任持功德過失為業。唸作何業。謂于久遠所思所作所說憶念為業。三摩地作何業。謂智所依為業。慧作何業。謂於戲論所行染污清凈隨順推求為業。
云何建立三世。謂諸種子不離法故。如法建立。又由與果未與果故。若諸果法。若已滅相是過去。有因未生相是未來。已生未滅相是現在。
云何建立生老住無常謂於一切處識相續中一切種子相續俱行建立。由有緣力故。先未相續生。法今最初生。是名生有為相。即此變異性。名老有為相。此復二種。一異性變異性。二變性變異性。由有相似生故。立異性變異性。由有不相似生故。立變性變異性。即已生
【現代漢語翻譯】 現代漢語譯本：想是什麼？是指了知對境的行相。思是什麼？是指心的造作。欲是什麼？是指對於可喜樂的事物，隨順於各種不同的行相，具有想要去做的性質。勝解是什麼？是指對於已經決定的事情，隨順於各種不同的行相，具有印可和隨順的性質。念是什麼？是指對於串習過的事物，隨順於各種不同的行相，具有明瞭記憶的性質。三摩地（Samadhi，專注）是什麼？是指對於所觀察的事物，隨順於各種不同的行相，以審慮為所依的心一境性。慧是什麼？是指對於所觀察的事物，隨順於各種不同的行相，具有簡擇諸法的性質。或者由如理的引導，或者由不如理的引導，或者由非如理非不如理的引導。
作意（Manasikara，注意）起什麼作用？是指引導心為作用。觸（Sparsha，接觸）起什麼作用？是指作為受（Vedana，感受）、想（Samjna，概念）、思（Chetana，意志）的所依為作用。受起什麼作用？是指作為愛（Trishna，渴愛）產生的所依為作用。想起什麼作用？是指對於所緣境，令心發起種種言說為作用。思起什麼作用？是指發起尋（Vitarka，尋思）、伺（Vichara，伺察）、身語業等為作用。欲起什麼作用？是指發起勤奮為作用。勝解起什麼作用？是指對於所緣境，任持功德和過失為作用。念起什麼作用？是指對於久遠所思、所作、所說的事情進行憶念為作用。三摩地起什麼作用？是指作為智慧的所依為作用。慧起什麼作用？是指對於戲論所行的染污和清凈，隨順地進行推求為作用。
如何建立三世（過去、現在、未來）？是指諸種子不離法（Dharma，佛法）的緣故，如法建立。又由於與果和未與果的緣故。如果諸果法，如果是已經滅去的相，就是過去。有因但未生的相，就是未來。已生但未滅的相，就是現在。
如何建立生、老、住、無常？是指在一切處的識（Vijnana，意識）相續中，一切種子相續俱行而建立。由於有緣力的緣故，先前未相續的法，現在最初生起，這叫做生有為相。即此變異性，叫做老有為相。此又分為兩種：一是異性變異性，二是變性變異性。由於有相似的生起，所以立為異性變異性。由於有不相似的生起，所以立為變性變異性。即已生
【English Translation】 English version: What is 'thought' (想, Samjna)? It refers to knowing the characteristics of an object. What is 'thinking' (思, Chetana)? It refers to the mind's creation. What is 'desire' (欲, Chanda)? It refers to, regarding pleasurable things, following various different behaviors, having the nature of wanting to do something. What is 'conviction' (勝解, Adhimoksha)? It refers to, regarding decided matters, following various different behaviors, having the nature of approval and compliance. What is 'mindfulness' (念, Smriti)? It refers to, regarding familiar things, following various different behaviors, having the nature of clear memory. What is 'Samadhi' (三摩地, concentration)? It refers to, regarding observed matters, following various different behaviors, the one-pointedness of mind relying on deliberation. What is 'wisdom' (慧, Prajna)? It refers to, regarding observed matters, following various different behaviors, having the nature of discerning all dharmas (法, Dharma). Either guided by reason, or guided by unreason, or guided by neither reason nor unreason.
What is the function of 'attention' (作意, Manasikara)? It refers to guiding the mind as its function. What is the function of 'contact' (觸, Sparsha)? It refers to serving as the basis for 'feeling' (受, Vedana), 'perception' (想, Samjna), and 'volition' (思, Chetana). What is the function of 'feeling'? It refers to serving as the basis for the arising of 'craving' (愛, Trishna). What is the function of 'perception'? It refers to causing the mind to generate various expressions regarding the object. What is the function of 'volition'? It refers to initiating 'seeking' (尋, Vitarka), 'investigation' (伺, Vichara), physical and verbal actions, etc. What is the function of 'desire'? It refers to initiating diligence as its function. What is the function of 'conviction'? It refers to maintaining the merits and faults of the object. What is the function of 'mindfulness'? It refers to recalling things thought, done, and said long ago. What is the function of 'Samadhi'? It refers to serving as the basis for wisdom. What is the function of 'wisdom'? It refers to seeking in accordance with defilement and purity in the realm of frivolous talk.
How are the three times (past, present, future) established? It refers to the fact that all seeds do not depart from the Dharma (法, Dharma), thus they are established according to the Dharma. Also, due to the giving and not giving of results. If the dharmas are results, if they are in a state of having ceased, that is the past. If there is a cause but the result has not yet arisen, that is the future. If it has arisen but has not yet ceased, that is the present.
How are birth, aging, abiding, and impermanence established? It refers to the establishment within the continuous flow of consciousness (識, Vijnana) in all places, with the concurrent flow of all seeds. Due to the power of conditions, dharmas that were not previously continuous now arise for the first time; this is called the characteristic of arising as conditioned. This characteristic of change is called the characteristic of aging as conditioned. This is further divided into two types: one is the change of otherness, and the other is the change of alteration. Due to the arising of similarity, the change of otherness is established. Due to the arising of dissimilarity, the change of alteration is established. That which has already arisen
時唯生。剎那隨轉故名住有為相。生剎那后。剎那不住故名無常有為相。如是即約諸法分位差別。建立四相。
又有四緣。一因緣。二等無間緣。三所緣緣。四增上緣。因緣者。謂種子。等無間緣者。謂若此識無間諸識決定生。此是彼等無間緣。所緣緣者。謂諸心心所所緣境界。增上緣者。謂除種子余所依。如眼及助伴法望眼識。所餘識亦爾。
又善不善性。能取愛非愛果。如是等類名增上緣。又由種子故建立因緣。由自性故立等無間緣。由所緣境故立所緣緣。由所依及助伴等故立增上緣。如經言。諸因諸緣能生識者。彼即此四因緣。一種亦因亦緣。余唯是緣。
又如經言。善不善無記者。彼差別云何。謂諸善法或立一種。由無罪義故。或立二種。謂生得善。及方便喜或立三種。謂自性善。相應善。等起善。或立四種。謂順福分善。順解脫分善。順抉擇分善。及無漏善。或立五種。謂施性善。戒性善。修性善。愛果善。離系果善。或立六種。謂善色受想行識及擇滅。或立七種。謂念住所攝善。正勤所攝善。神足所攝善。根所攝善。力所攝善。覺支所攝善。道支所攝善。或立八種。謂起迎合掌問訊禮敬業所攝善。贊彼妙說稱揚實德所攝善。供承病者所攝善。敬事師長所攝善。隨善所攝善。勸請所攝善
【現代漢語翻譯】 現代漢語譯本： 生起的那一刻存在。因為剎那間隨之轉變，所以稱為『住』的有為相。生起的那一剎那之後，剎那間不能保持不變，所以稱為『無常』的有為相。像這樣，就是根據諸法的分位差別，建立四相。
又有四種緣。一是因緣（根本原因），二是等無間緣（緊隨其後的條件），三是所緣緣（對像條件），四是增上緣（增強條件）。因緣，指的是種子（根本原因）。等無間緣，指的是如果這個識（意識）無間斷地產生諸識，那麼這個就是它的等無間緣。所緣緣，指的是所有心和心所（心理活動）所緣的境界。增上緣，指的是除了種子之外的其餘所依，比如眼睛以及輔助的法對於眼識的作用。其餘的識也是這樣。
此外，善和不善的性質，能夠取得可愛和不可愛的果報。像這些都叫做增上緣。又因為種子的緣故，建立因緣；因為自性的緣故，建立等無間緣；因為所緣境界的緣故，建立所緣緣；因為所依和助伴等的緣故，建立增上緣。如經文所說：『各種因和各種緣能夠產生識，那就是這四種因緣。』一種既是因也是緣，其餘的只是緣。
又如經文所說：『善、不善、無記』，它們的差別是什麼呢？所謂的諸善法，或者立為一種，因為沒有罪過的緣故；或者立為兩種，即生得的善和方便的喜；或者立為三種，即自性善、相應善、等起善；或者立為四種，即順福分善、順解脫分善、順抉擇分善、以及無漏善；或者立為五種，即施性善、戒性善、修性善、愛果善、離系果善；或者立為六種，即善色、受、想、行、識以及擇滅；或者立為七種，即念住所攝的善、正勤所攝的善、神足所攝的善、根所攝的善、力所攝的善、覺支所攝的善、道支所攝的善；或者立為八種，即起迎合掌問訊禮敬業所攝的善，贊彼妙說稱揚實德所攝的善，供承病者所攝的善，敬事師長所攝的善，隨善所攝的善，勸請所攝的善。
【English Translation】 English version: The moment of arising is existence. Because it changes momentarily, it is called the 'abiding' conditioned characteristic. After the moment of arising, it cannot remain unchanged for even a moment, so it is called the 'impermanent' conditioned characteristic. Thus, based on the differences in the phases of all dharmas, the four characteristics are established.
Furthermore, there are four conditions (緣, pratyaya). First, the causal condition (因緣, hetu-pratyaya). Second, the immediately preceding condition (等無間緣, samanantara-pratyaya). Third, the object condition (所緣緣, alambana-pratyaya). Fourth, the dominant condition (增上緣, adhipati-pratyaya). The causal condition refers to the seed (the fundamental cause). The immediately preceding condition refers to the fact that if this consciousness (識, vijnana) arises without interruption, then this is its immediately preceding condition. The object condition refers to the objects of all minds (心, citta) and mental activities (心所, caitasika). The dominant condition refers to the remaining supports other than the seed, such as the eye and its associated dharmas in relation to eye consciousness. The same applies to the remaining consciousnesses.
Moreover, the nature of good and non-good can obtain desirable and undesirable results. These are all called dominant conditions. Furthermore, the causal condition is established because of the seed; the immediately preceding condition is established because of its own nature; the object condition is established because of the object of perception; the dominant condition is established because of the support and associated factors. As the sutra says, 'The various causes and conditions that can produce consciousness are these four causal conditions.' One is both a cause and a condition, while the rest are only conditions.
Furthermore, as the sutra says, 'Good, non-good, and neutral (無記, avyakrta)', what are their differences? The so-called good dharmas are either established as one type, because they are without fault; or established as two types, namely, naturally acquired goodness and the joy of skillful means; or established as three types, namely, goodness by nature, goodness in association, and goodness arising together; or established as four types, namely, goodness conducive to fortune, goodness conducive to liberation, goodness conducive to discernment, and unconditioned goodness; or established as five types, namely, goodness of giving, goodness of morality, goodness of cultivation, goodness of the fruit of love, and goodness of the fruit of detachment; or established as six types, namely, good form, feeling, perception, volition, consciousness, and cessation through discernment; or established as seven types, namely, goodness included in the abodes of mindfulness, goodness included in right diligence, goodness included in the bases of miraculous power, goodness included in the roots, goodness included in the powers, goodness included in the limbs of enlightenment, and goodness included in the limbs of the path; or established as eight types, namely, goodness included in rising to greet, joining palms, asking after, and paying respects, goodness included in praising their wonderful words and extolling their real virtues, goodness included in caring for the sick, goodness included in respecting teachers and elders, goodness included in following goodness, and goodness included in exhortation.
。迴向所攝善。修無量所攝善。或立九種。謂方便無間解脫勝進道所攝善。及軟中上世出世道所攝善。或立十種。謂有依善。無依善。聞所生善。思所生善。律儀所攝善。非律儀非不律儀所攝善。根本眷屬所攝善。聲聞乘所攝善。獨覺乘所攝善。大乘所攝善。又立十種。謂欲界系善。初二三四靜慮系善。空無邊處識無邊處。無所有處非想非非想處系善。無漏所攝善。又有十種。謂十善業道。又有十種。謂無學正見乃至正解脫正智。又有十種。謂能感八福生及轉輪王善。及趣不動善。如是等類諸善差別。略說善有二種義。謂取愛果義善。了知事及彼果義。不善法者。謂與善法相違。及能為障礙。由能取不愛果故。及不正了知事故。無記法者略有四種。謂異熟生。及一分威儀路。工巧處及變化。若諸工巧。但為戲樂不為活命。非習業想非為簡擇。此工巧處業是染污余是無記。如工巧處。威儀路亦爾。變化有二種。謂善及無記。
複次眼有一種。謂能見色。或立二種。謂長養眼。異熟生眼。或立三種。謂肉眼天眼慧眼。或立四種。謂有瞚眼。無瞚眼。恒相續眼。不恒相續眼。恒相續者。謂色界眼。或立五種。謂五趣所攝眼。或立六種。謂自相續眼。他相續眼。端嚴眼。醜陋眼。有垢眼。無垢眼。或立七種。謂有識眼。
【現代漢語翻譯】 現代漢語譯本： 對於迴向所攝的善，修無量所攝的善，或者建立九種善。這九種是：方便無間解脫勝進道所攝的善，以及下、中、上世間道和出世間道所攝的善。或者建立十種善。這十種是：有依善、無依善、聞所生善、思所生善、律儀所攝善、非律儀非不律儀所攝善、根本眷屬所攝善、聲聞乘所攝善、獨覺乘所攝善、大乘所攝善。又建立十種善。這十種是：欲界系善、初禪、二禪、三禪、四禪系善、空無邊處、識無邊處、無所有處、非想非非想處系善、無漏所攝善。又有十種善，即十善業道。又有十種善，即無學正見乃至正解脫正智。又有十種善，即能感八福生及轉輪王善，以及趣向不動善。像這樣等等的各種善的差別。 簡略地說，善有兩種含義：一是能獲得可愛果報的意義，二是了知事物及其果報的意義。不善法，是指與善法相違背，並且能夠成為障礙的法。因為它能獲得不可愛果報，以及不能正確了知事物。 無記法，簡略來說有四種：一是異熟生，二是部分威儀路，三是工巧處，四是變化。如果各種工巧，只是爲了戲樂而不是爲了活命，不是以習業想，也不是爲了簡擇，那麼這種工巧處的業是染污的，其餘是無記的。如同工巧處一樣，威儀路也是如此。變化有兩種，即善和無記。 再者，眼有一種，即能見色的眼。或者建立兩種眼，即長養眼和異熟生眼。或者建立三種眼，即肉眼、天眼、慧眼。或者建立四種眼，即有瞬眼、無瞬眼、恒相續眼、不恒相續眼。恒相續眼，是指**眼。或者建立五種眼，即五趣所攝的眼。或者建立六種眼，即自相續眼、他相續眼、端嚴眼、醜陋眼、有垢眼、無垢眼。或者建立七種眼，即有識眼。
【English Translation】 English version: Regarding the good encompassed by dedication (迴向, huíxiàng), and the good encompassed by immeasurable cultivation, or establishing nine types of good. These nine are: the good encompassed by the path of expedient non-interruption liberation surpassing progress, and the good encompassed by the lower, middle, and upper worldly paths and the supramundane path. Or establishing ten types of good. These ten are: good with reliance, good without reliance, good born from hearing, good born from thinking, good encompassed by precepts (律儀, lǜyí), good encompassed by neither precepts nor non-precepts, good encompassed by fundamental retinue, good encompassed by the Śrāvakayāna (聲聞乘, Shēngwénchéng), good encompassed by the Pratyekabuddhayāna (獨覺乘, Dújuéchéng), good encompassed by the Mahāyāna (大乘, Dàchéng). Again, establishing ten types of good. These ten are: good pertaining to the desire realm, good pertaining to the first, second, third, and fourth dhyānas (靜慮, jìnglǜ), good pertaining to the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, good encompassed by the unconditioned. There are also ten types of good, namely the ten wholesome courses of action (十善業道, shí shàn yè dào). There are also ten types of good, namely the no-more-learning right view up to right liberation and right knowledge. There are also ten types of good, namely the good that can bring about the eight fortunate births and the wheel-turning king, and the good that leads to the immovable. Briefly speaking, good has two meanings: one is the meaning of obtaining desirable results, and the other is the meaning of understanding things and their results. Unwholesome dharmas are those that are contrary to wholesome dharmas and can become obstacles. Because they can obtain undesirable results and cannot correctly understand things. Unspecified dharmas (無記法, wújì fǎ) are, briefly speaking, of four types: one is the result of maturation, two is a portion of deportment, three is craftsmanship, and four is transformation. If various crafts are only for amusement and not for livelihood, not with the thought of habitual action, nor for discernment, then the karma of this craftsmanship is defiled, and the rest is unspecified. Just like craftsmanship, deportment is also like that. Transformation is of two types, namely good and unspecified. Furthermore, there is one type of eye, namely the eye that can see forms. Or establishing two types of eyes, namely the nourished eye and the eye born from maturation. Or establishing three types of eyes, namely the physical eye, the divine eye, and the wisdom eye. Or establishing four types of eyes, namely the blinking eye, the non-blinking eye, the constantly continuous eye, and the not constantly continuous eye. The constantly continuous eye refers to the ** eye. Or establishing five types of eyes, namely the eyes encompassed by the five destinies. Or establishing six types of eyes, namely the eye of one's own continuum, the eye of another's continuum, the beautiful eye, the ugly eye, the defiled eye, and the undefiled eye. Or establishing seven types of eyes, namely the eye with consciousness.
無識眼。強眼弱眼。善識所依眼。不善識所依眼。無記識所依眼。或立八種。謂依處眼。變化眼。善業異熟生眼。不善業異熟生眼。食所長養眼。睡眠長養眼。梵行長養眼。定所長養眼。或立九種。謂已得眼。未得眼。曾得眼。未曾得眼。得已失眼。應斷眼。不應斷眼。已斷眼。非已斷眼。或立十種者無。或立十一種。謂過去眼。未來眼。現在眼。內眼外眼。粗眼細眼。劣眼妙眼。遠眼近眼。如眼如是。耳等亦爾。是中差別者。謂增三增四。三種耳者。謂肉所纏耳。天耳。審諦耳。四種耳者。謂恒相續耳。不恒相續耳。高聽耳。非高聽耳。三種鼻舌者。謂光凈。不光凈。及被損。四種鼻舌者。謂恒相續。不恒相續。有識無識。三種身者。謂滓穢處。非滓穢處。及一切遍諸根所隨逐故。四種身者。謂恒相續。不恒相續。有自然光。無自然光。
或立一種意。謂由識法義故。或立二種。謂墮施設意。不墮施設意。初謂了別名言者意。后謂嬰兒意。又初謂世間意。后謂出世間意。或立三種。謂心意識。或立四種。謂善不善。有覆無記。無覆無記。或立五種謂五位差別。一因位。二果位。三樂位。四苦位。五不苦不樂位。或立六種。謂六識身。或立七種。謂依七識住。或立八種。謂增語觸。相應有對觸。相應依。耽嗜依
【現代漢語翻譯】 現代漢語譯本： 無識眼（沒有識別能力的眼睛）。強眼（視力好的眼睛）弱眼（視力差的眼睛）。善識所依眼（能夠正確識別所依賴事物的眼睛）。不善識所依眼（不能正確識別所依賴事物的眼睛）。無記識所依眼（既不善也不惡，無法識別所依賴事物的眼睛）。 或者建立八種眼。即：依處眼（依賴於身體的眼睛）。變化眼（通過神通變化的眼睛）。善業異熟生眼（由善業成熟而產生的眼睛）。不善業異熟生眼（由不善業成熟而產生的眼睛）。食所長養眼（由食物滋養的眼睛）。睡眠長養眼（由睡眠滋養的眼睛）。梵行長養眼（由清凈行為滋養的眼睛）。定所長養眼（由禪定滋養的眼睛）。 或者建立九種眼。即：已得眼（已經獲得的眼睛）。未得眼（尚未獲得的眼睛）。曾得眼（曾經獲得過的眼睛）。未曾得眼（從未獲得過的眼睛）。得已失眼（獲得后又失去的眼睛）。應斷眼（應該斷除的眼睛）。不應斷眼（不應該斷除的眼睛）。已斷眼（已經斷除的眼睛）。非已斷眼（尚未斷除的眼睛）。 或者建立十種眼（沒有這種情況）。 或者建立十一種眼。即：過去眼（過去的眼睛）。未來眼（未來的眼睛）。現在眼（現在的眼睛）。內眼（內在的眼睛）。外眼（外在的眼睛）。粗眼（粗糙的眼睛）。細眼（精細的眼睛）。劣眼（低劣的眼睛）。妙眼（美妙的眼睛）。遠眼（能看遠的眼睛）。近眼（能看近的眼睛）。 如同眼睛一樣，耳朵等等也是如此。其中的差別在於，耳朵增加了三種，或者四種。三種耳朵是：肉所纏耳（被肉包裹的耳朵）。天耳（天人的耳朵）。審諦耳（能夠仔細聽辨的耳朵）。四種耳朵是：恒相續耳（持續存在的耳朵）。不恒相續耳（不持續存在的耳朵）。高聽耳（聽力好的耳朵）。非高聽耳（聽力不好的耳朵）。 三種鼻子和舌頭是：光凈（明亮清凈）。不光凈（不明亮不清凈）。及被損（以及受損的）。四種鼻子和舌頭是：恒相續（持續存在的）。不恒相續（不持續存在的）。有識（有識別能力）。無識（沒有識別能力）。 三種身體是：滓穢處（污穢之處）。非滓穢處（非污穢之處）。及一切遍諸根所隨逐故（以及一切遍佈，被諸根所跟隨的）。四種身體是：恒相續（持續存在的）。不恒相續（不持續存在的）。有自然光（有自然光芒）。無自然光（沒有自然光芒）。 或者建立一種意（意識）。因為通過意識可以了解法的意義。或者建立兩種意。即：墮施設意（屬於施設的意識）。不墮施設意（不屬於施設的意識）。前者指能夠了別名言者的意識，後者指嬰兒的意識。又，前者指世間的意識，後者指出世間的意識。 或者建立三種意。即：心、意、識。 或者建立四種意。即：善（善的）。不善（不善的）。有覆無記（有覆蓋的無記）。無覆無記（無覆蓋的無記）。 或者建立五種意，即五位差別：一、因位（原因的階段）。二、果位（結果的階段）。三、樂位（快樂的階段）。四、苦位（痛苦的階段）。五、不苦不樂位（不苦不樂的階段）。 或者建立六種意。即：六識身（眼識、耳識、鼻識、舌識、身識、意識）。 或者建立七種意。即：依賴於七識住（七種意識的住所）。 或者建立八種意。即：增語觸（增加語言的觸）。相應有對觸（相應的有對的觸）。相應依（相應的所依賴）。耽嗜依（貪愛的所依賴）。
English version: Unknowing eye. Strong eye, weak eye. Eye that knows well what it relies on. Eye that does not know well what it relies on. Eye that is neutral in knowing what it relies on. Or eight kinds are established: namely, eye that relies on a place, eye of transformation, eye born from the maturation of good karma, eye born from the maturation of bad karma, eye nourished by food, eye nourished by sleep, eye nourished by pure conduct (Brahmacharya), eye nourished by meditation. Or nine kinds are established: namely, eye already obtained, eye not yet obtained, eye once obtained, eye never obtained, eye obtained and then lost, eye that should be abandoned, eye that should not be abandoned, eye already abandoned, eye not yet abandoned. Or ten kinds are established (there is no such case). Or eleven kinds are established: namely, past eye, future eye, present eye, inner eye, outer eye, coarse eye, fine eye, inferior eye, excellent eye, distant eye, near eye. Just as with the eye, so too with the ear and so on. The difference in this is that three or four are added. The three kinds of ear are: ear enveloped by flesh, heavenly ear, discerning ear. The four kinds of ear are: constantly continuous ear, not constantly continuous ear, ear with high hearing, ear without high hearing. The three kinds of nose and tongue are: bright and pure, not bright and pure, and damaged. The four kinds of nose and tongue are: constantly continuous, not constantly continuous, with consciousness, without consciousness. The three kinds of body are: place of impurity, place not of impurity, and because all are pervaded and followed by the senses. The four kinds of body are: constantly continuous, not constantly continuous, with natural light, without natural light. Or one kind of mind (意, yì - consciousness) is established: because the meaning of the Dharma is known through consciousness. Or two kinds are established: namely, mind that falls into designation, mind that does not fall into designation. The former refers to the mind of those who can distinguish names and words, the latter refers to the mind of infants. Also, the former refers to the worldly mind, the latter refers to the supramundane mind. Or three kinds are established: namely, mind (心, xīn), thought (意, yì), and consciousness (識, shí). Or four kinds are established: namely, good, bad, obscured and unspecified, and unobscured and unspecified. Or five kinds are established, namely, the differences in the five stages: first, the stage of cause; second, the stage of effect; third, the stage of pleasure; fourth, the stage of suffering; fifth, the stage of neither pleasure nor suffering. Or six kinds are established: namely, the six aggregates of consciousness (六識身, liù shí shēn - eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Or seven kinds are established: namely, relying on the seven abodes of consciousness. Or eight kinds are established: namely, contact that increases speech, corresponding contact with opposition, corresponding reliance, reliance on craving.
【English Translation】 English version: Unknowing eye. Strong eye, weak eye. Eye that knows well what it relies on. Eye that does not know well what it relies on. Eye that is neutral in knowing what it relies on. Or eight kinds are established: namely, eye that relies on a place, eye of transformation, eye born from the maturation of good karma, eye born from the maturation of bad karma, eye nourished by food, eye nourished by sleep, eye nourished by pure conduct (Brahmacharya), eye nourished by meditation. Or nine kinds are established: namely, eye already obtained, eye not yet obtained, eye once obtained, eye never obtained, eye obtained and then lost, eye that should be abandoned, eye that should not be abandoned, eye already abandoned, eye not yet abandoned. Or ten kinds are established (there is no such case). Or eleven kinds are established: namely, past eye, future eye, present eye, inner eye, outer eye, coarse eye, fine eye, inferior eye, excellent eye, distant eye, near eye. Just as with the eye, so too with the ear and so on. The difference in this is that three or four are added. The three kinds of ear are: ear enveloped by flesh, heavenly ear, discerning ear. The four kinds of ear are: constantly continuous ear, not constantly continuous ear, ear with high hearing, ear without high hearing. The three kinds of nose and tongue are: bright and pure, not bright and pure, and damaged. The four kinds of nose and tongue are: constantly continuous, not constantly continuous, with consciousness, without consciousness. The three kinds of body are: place of impurity, place not of impurity, and because all are pervaded and followed by the senses. The four kinds of body are: constantly continuous, not constantly continuous, with natural light, without natural light. Or one kind of mind (意, yì - consciousness) is established: because the meaning of the Dharma is known through consciousness. Or two kinds are established: namely, mind that falls into designation, mind that does not fall into designation. The former refers to the mind of those who can distinguish names and words, the latter refers to the mind of infants. Also, the former refers to the worldly mind, the latter refers to the supramundane mind. Or three kinds are established: namely, mind (心, xīn), thought (意, yì), and consciousness (識, shí). Or four kinds are established: namely, good, bad, obscured and unspecified, and unobscured and unspecified. Or five kinds are established, namely, the differences in the five stages: first, the stage of cause; second, the stage of effect; third, the stage of pleasure; fourth, the stage of suffering; fifth, the stage of neither pleasure nor suffering. Or six kinds are established: namely, the six aggregates of consciousness (六識身, liù shí shēn - eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Or seven kinds are established: namely, relying on the seven abodes of consciousness. Or eight kinds are established: namely, contact that increases speech, corresponding contact with opposition, corresponding reliance, reliance on craving.
。出離有愛味。無愛味。世間。出世間。或立九種。謂依九有情居。或立十種者無。或立十一種如前說。或立十二種。即十二心。謂欲界善心不善心。有覆無記心。無覆無記心。色界有三心除不善。無色界亦爾。出世間心有二種。謂學及無學。
或立一種色。謂由眼所行義故。或立二種謂內色外色。或立三種。謂顯色形色表色。或立四種。謂有依光明色。無依光明色。正不正光明色。積集住色。或立五種。謂由五趣差別故。或立六種。謂建立所攝色。覆藏所攝色。境界所攝色。有情數色。非有情數色。有見有對色。或立七種。謂由七種攝受事差別故。或立八種。謂依八世雜說。一地分雜色。二山雜色。三園林池沼等雜色。四宮室雜色。五業處雜色。六彩畫雜色。七鍛業雜色。八資具雜色。或立九種。謂若過去。若未來。若現在。若粗若細。若劣若妙。若遠若近。或立十種。謂十種資具。或立一種聲。謂由耳所行義故。或立二種。謂了義聲。不了義聲。或立三種。謂因受大種聲。因不受大種聲。因俱大種聲。或立四種。謂善不善。有覆無記。無覆無記。或立五種。謂由五趣差別故。或立六種。一受持讀誦聲。二請問聲。三說法聲。四論議抉擇聲。五展轉言教若犯若出聲。六喧雜聲。或立七種。謂男聲女聲。下聲中
【現代漢語翻譯】 現代漢語譯本：從有愛味、無愛味、世間、出世間等方面來說，可以建立九種（心）。這九種是依據九有情居而立的。或者建立十種（心），但沒有這種情況。或者建立十一種（心），如前文所說。或者建立十二種（心），即十二心，包括欲界善心、不善心、有覆無記心、無覆無記心。有（色界、無色界）三心，除去不善心；無（色界、無色界）亦是如此。出世間心有兩種，即學（有學）和無學（無學）。
或者建立一種色，因為它是眼睛所能感知的對象。或者建立兩種色，即內色和外色。或者建立三種色，即顯色、形色和表色。或者建立四種色，即有依光明色、無依光明色、正不正光明色和積集住色。或者建立五種色，因為五趣（地獄、餓鬼、畜生、人、天）的差別。或者建立六種色，即建立所攝色、覆藏所攝色、境界所攝色、有情數色、非有情數色、有見有對色。或者建立七種色，因為七種攝受事（眼、耳、鼻、舌、身、意、末那）的差別。或者建立八種色，依據八世（過去、現在、未來、過去際、現在際、未來際、過去過去際、現在現在際）的雜說。這八種色是：一、地分雜色；二、山雜色；三、園林池沼等雜色；四、宮室雜色；五、業處雜色；六、彩畫雜色；七、鍛業雜色；八、資具雜色。或者建立九種色，即過去、未來、現在、粗、細、劣、妙、遠、近。或者建立十種色，即十種資具。
或者建立一種聲，因為它是耳朵所能感知的對象。或者建立兩種聲，即了義聲和不了義聲。或者建立三種聲，即因受大種（地、水、火、風）聲、因不受大種聲、因俱大種聲。或者建立四種聲，即善、不善、有覆無記、無覆無記。或者建立五種聲，因為五趣（地獄、餓鬼、畜生、人、天）的差別。或者建立六種聲，即一、受持讀誦聲；二、請問聲；三、說法聲；四、論議抉擇聲；五、展轉言教若犯若出聲；六、喧雜聲。或者建立七種聲，即男聲、女聲、下聲、中...
【English Translation】 English version: In terms of detachment from the taste of existence, the absence of the taste of existence, the mundane, and the supramundane, nine types (of mind) can be established. These nine are established based on the nine abodes of sentient beings (nava sattāvāsa). Or, ten types (of mind) are established, but this is not the case. Or, eleven types (of mind) are established, as mentioned earlier. Or, twelve types (of mind) are established, namely the twelve minds, including wholesome mind of the desire realm (kāmadhātu), unwholesome mind, defiled indeterminate mind (sāsrava avyākṛta citta), and undefiled indeterminate mind (anāsrava avyākṛta citta). There are three minds (of the form realm and formless realm) excluding the unwholesome; the same is true for the formless realm. There are two types of supramundane mind, namely the learners (śaikṣa) and the non-learners (aśaikṣa).
Or, one type of form (rūpa) is established, because it is the object perceived by the eye. Or, two types of form are established, namely internal form and external form. Or, three types of form are established, namely manifest form, shape form, and indicative form. Or, four types of form are established, namely form dependent on light, form not dependent on light, correct and incorrect light, and accumulated and abiding form. Or, five types of form are established, because of the differences in the five destinies (gati) (hell, hungry ghosts, animals, humans, gods). Or, six types of form are established, namely form included in establishment, form included in concealment, form included in the realm, form belonging to sentient beings, form not belonging to sentient beings, visible and tangible form. Or, seven types of form are established, because of the differences in the seven types of receptive faculties (indriya) (eye, ear, nose, tongue, body, mind, manas). Or, eight types of form are established, based on the mixed explanations of the eight ages (kalpa) (past, present, future, past limit, present limit, future limit, past past limit, present present limit). These eight types of form are: 1. mixed colors of earth; 2. mixed colors of mountains; 3. mixed colors of gardens, ponds, etc.; 4. mixed colors of palaces; 5. mixed colors of objects of meditation; 6. mixed colors of paintings; 7. mixed colors of forging; 8. mixed colors of requisites. Or, nine types of form are established, namely past, future, present, coarse, fine, inferior, excellent, distant, near. Or, ten types of form are established, namely the ten requisites.
Or, one type of sound (śabda) is established, because it is the object perceived by the ear. Or, two types of sound are established, namely sound with understandable meaning and sound without understandable meaning. Or, three types of sound are established, namely sound caused by the great elements (mahābhūta) (earth, water, fire, wind), sound not caused by the great elements, and sound caused by both great elements. Or, four types of sound are established, namely wholesome, unwholesome, defiled indeterminate, and undefiled indeterminate. Or, five types of sound are established, because of the differences in the five destinies (gati) (hell, hungry ghosts, animals, humans, gods). Or, six types of sound are established, namely 1. sound of reciting and chanting; 2. sound of questioning; 3. sound of teaching the Dharma; 4. sound of debating and deciding; 5. sound of mutual instruction, whether transgressing or emerging; 6. sound of noise and confusion. Or, seven types of sound are established, namely male voice, female voice, low voice, medium...
聲上聲。鳥獸等聲。風林叢聲。或立八種。謂四聖言聲。四非聖言聲。四非聖言者。一不見言見。見言不見。非聖言。二不聞言聞。聞言不聞。非聖言。三不覺言覺。覺言不覺。非聖言。四不知言知。知言不知。非聖言。四聖言者。一見言見不見言不見聖言。二聞言聞不聞言不聞聖言。三覺言覺不覺言不覺聖言。四知言知不知言不知聖言。又有八種。謂四善語業道。四不善語業道。或立九種。謂過去未來現在。乃至若遠若近。或立十種。謂五樂所攝聲。此復云何。一舞俱行聲。二歌俱行聲。三絃管俱行聲。四女俱行聲。五男俱行聲。六螺俱行聲。七腰等鼓俱行聲。八岡等鼓俱行聲。九都曇等鼓俱行聲。十俳叫聲。
或立一種香。謂由鼻所行義故。或立二種。謂內及外。或立三種。謂可意不可意及處中香。或立四種。謂四大香。一沉香。二窣堵魯迦香。三龍腦香。四麝香。或立五種。謂根香莖香葉香花香果香。或立六種。謂食香飲香衣香莊嚴具香乘香宮室香。或立七種。謂皮香葉香素泣謎羅香栴檀香三辛香薰香末香。或立八種。謂俱生香。非俱生香。恒續香。非恒續香。雜香純香。猛香非猛香。或立九種。謂過去未來現在等如前說。或立十種。謂女香男香。一指香二指香。唾香洟香。脂髓膿血香肉香。雜糅香淤泥
【現代漢語翻譯】 現代漢語譯本 聲上聲，指鳥獸等的聲音，風吹樹林的聲音。或者建立八種聲音的分類，包括四種聖言聲和四種非聖言聲。四種非聖言聲是：一，沒看見說看見，看見說沒看見，這是非聖言。二，沒聽見說聽見，聽見說沒聽見，這是非聖言。三，沒感覺到說感覺到，感覺到說沒感覺到，這是非聖言。四，不知道說知道，知道說不知道，這是非聖言。四種聖言聲是：一，看見說看見，沒看見說沒看見，這是聖言。二，聽見說聽見，沒聽見說沒聽見，這是聖言。三，感覺到說感覺到，沒感覺到說沒感覺到，這是聖言。四，知道說知道，不知道說不知道，這是聖言。又有八種聲音的分類，包括四種善語業道和四種不善語業道。或者建立九種聲音的分類，包括過去、未來、現在，乃至若遠若近。或者建立十種聲音的分類，即五種與娛樂相關的聲音。這又是什麼呢？一，與舞蹈相關的聲音。二，與歌唱相關的聲音。三，與絃樂管樂相關的聲音。四，與女子相關的聲音。五，與男子相關的聲音。六，與海螺相關的聲音。七，與腰鼓等鼓相關的聲音。八，與岡鼓等鼓相關的聲音。九，與都曇(Dutam)等鼓相關的聲音。十，俳優叫喊的聲音。
或者建立一種香的分類，因為香是由鼻子所感知的。或者建立兩種香的分類，包括內在的香和外在的香。或者建立三種香的分類，包括可意的香、不可意的香和處中的香。或者建立四種香的分類，即四大香：一，沉香。二，窣堵魯迦(Sturuka)香。三，龍腦香。四，麝香。或者建立五種香的分類，包括根香、莖香、葉香、花香、果香。或者建立六種香的分類，包括食香、飲香、衣香、莊嚴具香、乘香、宮室香。或者建立七種香的分類，包括皮香、葉香、素泣謎羅(Sukhimila)香、栴檀(Chandana)香、三辛香、薰香、末香。或者建立八種香的分類，包括俱生香、非俱生香、恒續香、非恒續香、雜香、純香、猛香、非猛香。或者建立九種香的分類，包括過去、未來、現在等，如前所述。或者建立十種香的分類，包括女香、男香、一指香、二指香、唾香、洟香、脂髓膿血香、肉香、雜糅香、淤泥香。
【English Translation】 English version Sound upon sound, such as the sounds of birds and beasts, and the sounds of wind in the forest. Or, eight kinds are established, namely, four kinds of 'holy speech' sounds and four kinds of 'non-holy speech' sounds. The four kinds of non-holy speech are: 1. Saying 'seen' when not seen, and saying 'not seen' when seen, is non-holy speech. 2. Saying 'heard' when not heard, and saying 'not heard' when heard, is non-holy speech. 3. Saying 'felt' when not felt, and saying 'not felt' when felt, is non-holy speech. 4. Saying 'known' when not known, and saying 'not known' when known, is non-holy speech. The four kinds of holy speech are: 1. Saying 'seen' when seen, and saying 'not seen' when not seen, is holy speech. 2. Saying 'heard' when heard, and saying 'not heard' when not heard, is holy speech. 3. Saying 'felt' when felt, and saying 'not felt' when not felt, is holy speech. 4. Saying 'known' when known, and saying 'not known' when not known, is holy speech. There are also eight kinds, namely, four wholesome verbal karmic paths and four unwholesome verbal karmic paths. Or, nine kinds are established, namely, past, future, and present, even if far or near. Or, ten kinds are established, namely, sounds included in the five pleasures. What are these? 1. Sounds accompanying dance. 2. Sounds accompanying song. 3. Sounds accompanying stringed and wind instruments. 4. Sounds accompanying women. 5. Sounds accompanying men. 6. Sounds accompanying conch shells. 7. Sounds accompanying waist drums and other drums. 8. Sounds accompanying ganga (Ganga) drums and other drums. 9. Sounds accompanying dutam (Dutam) drums and other drums. 10. Sounds of actors shouting.
Or, one kind of scent is established, because scent is perceived by the nose. Or, two kinds are established, namely, internal and external. Or, three kinds are established, namely, agreeable, disagreeable, and neutral scents. Or, four kinds are established, namely, the four great scents: 1. Agarwood. 2. Sturuka (Sturuka) scent. 3. Camphor. 4. Musk. Or, five kinds are established, namely, root scent, stem scent, leaf scent, flower scent, and fruit scent. Or, six kinds are established, namely, food scent, drink scent, clothing scent, ornament scent, vehicle scent, and palace scent. Or, seven kinds are established, namely, skin scent, leaf scent, Sukhimila (Sukhimila) scent, Chandana (Chandana) scent, three pungent scents, incense, and powdered incense. Or, eight kinds are established, namely, innate scent, non-innate scent, constant scent, non-constant scent, mixed scent, pure scent, strong scent, and non-strong scent. Or, nine kinds are established, namely, past, future, and present, as previously stated. Or, ten kinds are established, namely, female scent, male scent, one-finger scent, two-finger scent, saliva scent, nasal mucus scent, fat marrow pus blood scent, meat scent, mixed scent, and mud scent.
香。
或立一種味。謂由舌所行義故。或立二種。謂內及外。或立三種。謂可意等如前說。或立四種。謂大麥味。粳稻味。小麥味。餘下谷味。或立五種。謂酒飲味。非酒飲味。蔬菜味。林果味。所食味。或立六種。謂甘苦等。或立七種。謂酥味油味蜜味甘蔗變味乳酪味鹽味肉味。或立八種。如香說。或立九種。亦如香說。或立十種。謂可嚼味。可啖味。可嘗味。可飲味。可吮味。可爆干味。充足味。休愈味。盪滌味。常習味。后五謂諸藥味。
或立一種觸。謂由身所行義故。或立二種。如香說。或立三種。謂可意等。或立四種。謂摩觸搦觸打觸揉觸。或立五種。謂五趣差別。又有五種。謂蚊䗈風日蛇蝎等觸。或立六種。謂苦樂不苦不樂。俱生所治攝能治攝。或立七種。謂堅硬觸。流濕觸。暖觸動觸。跳墮觸。摩按觸。身變異觸。謂濕滑等。或立八種。謂手觸觸。塊觸觸。杖觸觸。刀觸觸。冷觸觸。暖觸觸。饑觸觸。渴觸觸。或立九種。如香說。或立十種。謂食觸飲觸。乘觸衣觸。莊嚴具觸。床坐觸。機橙臺枕及方座觸。女觸男觸。彼二相事受用觸。
略說法界。若假若實有八十七法。彼復云何。謂心所有法有五十三。始從作意。乃至尋伺為後邊。法處所攝色有二種。謂律儀不律儀所攝色。三摩地
【現代漢語翻譯】 現代漢語譯本： 香。
或者建立一種味道。這是因為舌頭所執行的功能。或者建立兩種味道，即內部的味道和外部的味道。或者建立三種味道，即令人愉悅的味道等等，如前所述。或者建立四種味道，即大麥的味道、粳稻的味道、小麥的味道和其餘低等穀物的味道。或者建立五種味道，即酒的味道、非酒的味道、蔬菜的味道、林果的味道和食物的味道。或者建立六種味道，即甘甜、苦澀等等。或者建立七種味道，即酥油的味道、油的味道、蜂蜜的味道、甘蔗變化的味道、乳酪的味道、鹽的味道和肉的味道。或者建立八種味道，如同關於香的說法。或者建立九種味道，也如同關於香的說法。或者建立十種味道，即可咀嚼的味道、可吞嚥的味道、可品嚐的味道、可飲用的味道、可吮吸的味道、可烘乾的味道、充足的味道、休養的味道、盪滌的味道和常習的味道。后五種指的是各種藥物的味道。
或者建立一種觸覺。這是因為身體所執行的功能。或者建立兩種觸覺，如同關於香的說法。或者建立三種觸覺，即令人愉悅的觸覺等等。或者建立四種觸覺，即摩擦的觸覺、抓握的觸覺、擊打的觸覺和揉捏的觸覺。或者建立五種觸覺，即五趣（五道輪迴）的差別。還有五種觸覺，即蚊子、虻蟲、風、太陽、蛇、蝎子等的觸覺。或者建立六種觸覺，即苦、樂、不苦不樂，以及俱生所治攝、能治攝。或者建立七種觸覺，即堅硬的觸覺、流動的觸覺、溫暖的觸覺、運動的觸覺、跳躍墜落的觸覺、摩擦按壓的觸覺和身體變異的觸覺，如濕滑等。
或者建立八種觸覺，即手接觸的觸覺、土塊接觸的觸覺、棍杖接觸的觸覺、刀接觸的觸覺、寒冷的觸覺、溫暖的觸覺、飢餓的觸覺和口渴的觸覺。或者建立九種觸覺，如同關於香的說法。或者建立十種觸覺，即食物的觸覺、飲品的觸覺、乘坐的觸覺、衣服的觸覺、裝飾品的觸覺、床座的觸覺、幾橙臺枕以及方形座位的觸覺、女人的觸覺、男人的觸覺，以及他們之間性行為的觸覺。
簡略地說法界，無論是假設的還是真實的，有八十七種法。它們又是什麼呢？即心所有法有五十三種，從作意開始，到尋伺為止。法處所攝的色有兩種，即律儀（戒律）和不律儀（不守戒律）所攝的色。三摩地（禪定）。
【English Translation】 English version: Smell.
Or establish one kind of taste. This is because of the function performed by the tongue. Or establish two kinds, namely internal and external. Or establish three kinds, namely agreeable, etc., as previously mentioned. Or establish four kinds, namely the taste of barley, the taste of japonica rice, the taste of wheat, and the taste of other inferior grains. Or establish five kinds, namely the taste of wine, the taste of non-wine, the taste of vegetables, the taste of forest fruits, and the taste of food. Or establish six kinds, namely sweet, bitter, etc. Or establish seven kinds, namely the taste of ghee, the taste of oil, the taste of honey, the taste of sugarcane derivatives, the taste of cheese, the taste of salt, and the taste of meat. Or establish eight kinds, as in the discussion of smell. Or establish nine kinds, also as in the discussion of smell. Or establish ten kinds, namely chewable taste, edible taste, palatable taste, drinkable taste, suckable taste, dried taste, sufficient taste, restorative taste, cleansing taste, and habitual taste. The latter five refer to the tastes of various medicines.
Or establish one kind of touch. This is because of the function performed by the body. Or establish two kinds, as in the discussion of smell. Or establish three kinds, namely agreeable, etc. Or establish four kinds, namely rubbing touch, grasping touch, hitting touch, and kneading touch. Or establish five kinds, namely the differences of the five realms (five paths of reincarnation). There are also five kinds, namely the touch of mosquitoes, gadflies, wind, sun, snakes, scorpions, etc. Or establish six kinds, namely pleasure, pain, neither pleasure nor pain, and those governed by co-arising, and those governing. Or establish seven kinds, namely hard touch, flowing touch, warm touch, moving touch, jumping and falling touch, rubbing and pressing touch, and body-altering touch, such as wet and slippery, etc.
Or establish eight kinds, namely hand touch, clod touch, stick touch, knife touch, cold touch, warm touch, hunger touch, and thirst touch. Or establish nine kinds, as in the discussion of smell. Or establish ten kinds, namely the touch of food, the touch of drink, the touch of riding, the touch of clothing, the touch of ornaments, the touch of beds and seats, the touch of desks, orange platforms, pillows, and square seats, the touch of women, the touch of men, and the touch of sexual intercourse between them.
Briefly speaking about the Dharmadhatu (realm of phenomena), whether hypothetical or real, there are eighty-seven dharmas (elements of existence). What are they? Namely, there are fifty-three mental factors (citta-samprayukta-dharmas), starting from attention (manaskara) and ending with investigation (vitarka) and analysis (vicara). There are two kinds of form (rupa) included in the sphere of dharmas, namely the form governed by precepts (sila) and the form governed by non-precepts. Samadhi (meditative concentration).
所行色。不相應行有二十四種。謂得。無想定。滅盡定。無想異熟。命根。眾同分。異生性。生老住無常。名身句身文身。流轉。定異相應。勢速。次第。時方數。和合不和合。無為有八事。謂虛空。非擇滅。擇滅。善不善。無記法。真如不動想受滅。如是無為廣八略六。若六若八平等平等。
複次法界或立一種。謂由意所行義。或立二種。謂假所攝法。非假所攝法。或立三種。謂有色無色及有為無為。或立四種。謂有色假所攝法。無色心所有所攝法。無色不相應假所攝法。無色無為假非假所攝法。或立五種。謂色心所法。心不相應行。善無記無為。或立六種。謂受想。相應行。不相應行。色無為。或立七種。謂受想思。染污不染污。色無為。或立八種。謂善不善無記受想行色無為。或立九種。謂由過去未來等差別。或立十種。謂由十種義。一隨逐生義。二領所緣義。三取所緣相義。四于所緣造作義。五即彼諸法分位差別義。六無障礙義。七常離系義。八常非離系義。九常無顛倒義。十苦樂離系義。非受離系義及受離系義如是。若內若外六處所攝法。差別分別有六百六十。
複次屢觀眾色。觀而復舍。故名為眼。數數於此聲至能聞。故名為耳。數由此故能嗅諸香。故名為鼻。能除饑羸數發言論表彰呼召。
【現代漢語翻譯】 現代漢語譯本 所行之色（rūpa，物質）。不相應行法有二十四種，包括：得（prāpti，獲得）、無想定（asañjñāsamāpatti，無想禪定）、滅盡定（nirodhasamāpatti，滅盡禪定）、無想異熟（asañjñika-vipāka，無想果報）、命根（jīvitendriya，生命力）、眾同分（nikāya-sabhāga，同類性）、異生性（pṛthag-janatva，凡夫性）、生（jāti，出生）、老（jarā，衰老）、住（sthiti，持續）、無常（anitya，無常）、名身（nāma-kāya，名稱的集合）、句身（pada-kāya，語句的集合）、文身（vyañjana-kāya，字句的集合）、流轉（pravṛtti，流轉）、定異相應（niyata-anyathā-anuvṛtti，確定性的差異相應）、勢速（java，迅速）、次第（anupūrva，次第）、時（kāla，時間）、方（deśa，空間）、數（saṃkhyā，數量）、和合（sāmagrī，和合）、不和合（asāmagrī，不和合）。無為法有八種，即虛空（ākāśa，空間）、非擇滅（apratisaṃkhyā-nirodha，非擇滅）、擇滅（pratisaṃkhyā-nirodha，擇滅）、善（kuśala，善）、不善（akuśala，不善）、無記法（avyākṛta-dharma，無記法）、真如（tathatā，真如）、不動想受滅（āniñjya-saṃjñā-vedanā-nirodha，不動想受滅）。如此，無為法廣說有八種，略說有六種，六種或八種，其體性是平等無別的。
其次，法界（dhātu，界）或者立為一種，即由意（manas，意）所行之義。或者立為二種，即假（prajñapti，假名）所攝之法，非假所攝之法。或者立為三種，即有色（rūpa，物質）、無色（arūpa，非物質）以及有為（saṃskṛta，有為）、無為（asaṃskṛta，無為）。或者立為四種，即有色假所攝之法，無色心所有所攝之法，無色不相應假所攝之法，無色無為假非假所攝之法。或者立為五種，即色（rūpa，物質）、心所法（caitta，心所）、心不相應行（citta-viprayukta-saṃskāra，心不相應行）、善（kuśala，善）、無記（avyākṛta，無記）、無為（asaṃskṛta，無為）。或者立為六種，即受（vedanā，感受）、想（saṃjñā，概念）、相應行（saṃprayukta-saṃskāra，相應行）、不相應行（viprayukta-saṃskāra，不相應行）、色（rūpa，物質）、無為（asaṃskṛta，無為）。或者立為七種，即受（vedanā，感受）、想（saṃjñā，概念）、思（cetanā，意志）、染污（kliṣṭa，染污）、不染污（akliṣṭa，不染污）、色（rūpa，物質）、無為（asaṃskṛta，無為）。或者立為八種，即善（kuśala，善）、不善（akuśala，不善）、無記（avyākṛta，無記）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，行）、色（rūpa，物質）、無為（asaṃskṛta，無為）。或者立為九種，即由過去（atīta，過去）、未來（anāgata，未來）等差別。或者立為十種，即由十種義：一、隨逐生義，二、領所緣義，三、取所緣相義，四、于所緣造作義，五、即彼諸法分位差別義，六、無障礙義，七、常離系義，八、常非離系義，九、常無顛倒義，十、苦樂離系義，非受離系義及受離系義如是。若內若外六處（ṣaḍāyatana，六處）所攝之法，差別分別有六百六十。
其次，屢次觀看眾色（rūpa，物質），觀看之後又捨棄，所以名為眼（cakṣu，眼）。數數於此聲（śabda，聲音）至能聞，所以名為耳（śrotra，耳）。數由此故能嗅諸香（gandha，氣味），所以名為鼻（ghrāṇa，鼻）。能消除飢餓羸弱，數數發言論，表彰呼召。
【English Translation】 English version The rūpa (form) that is acted upon. There are twenty-four kinds of citta-viprayukta-saṃskāras (non-associated formations), namely: prāpti (attainment), asañjñāsamāpatti (cessation of perception), nirodhasamāpatti (cessation of feeling and perception), asañjñika-vipāka (unconscious retribution), jīvitendriya (life faculty), nikāya-sabhāga (group homogeneity), pṛthag-janatva (individuality of the ordinary person), jāti (birth), jarā (aging), sthiti (duration), anitya (impermanence), nāma-kāya (aggregate of names), pada-kāya (aggregate of phrases), vyañjana-kāya (aggregate of letters), pravṛtti (continuity), niyata-anyathā-anuvṛtti (fixed difference and accordance), java (rapidity), anupūrva (sequence), kāla (time), deśa (space), saṃkhyā (number), sāmagrī (harmony), and asāmagrī (disharmony). There are eight kinds of asaṃskṛta (unconditioned) dharmas: ākāśa (space), apratisaṃkhyā-nirodha (cessation through lack of conditions), pratisaṃkhyā-nirodha (cessation through wisdom), kuśala (wholesome), akuśala (unwholesome), avyākṛta-dharma (indeterminate dharmas), tathatā (suchness), and āniñjya-saṃjñā-vedanā-nirodha (cessation of non-moving perception and sensation). Thus, the unconditioned is broadly eightfold or concisely sixfold. Whether six or eight, they are equal and identical.
Furthermore, the dhātu (realm) is established as one, namely, the meaning acted upon by the manas (mind). Or it is established as two, namely, dharmas included in prajñapti (provisional designation) and dharmas not included in provisional designation. Or it is established as three, namely, rūpa (form), arūpa (formless), saṃskṛta (conditioned), and asaṃskṛta (unconditioned). Or it is established as four, namely, dharmas included in rūpa provisional designation, dharmas included in arūpa mental properties, dharmas included in arūpa non-associated provisional designation, and arūpa unconditioned dharmas included and not included in provisional designation. Or it is established as five, namely, rūpa (form), caitta (mental factors), citta-viprayukta-saṃskāra (non-associated formations), kuśala (wholesome), avyākṛta (indeterminate), and asaṃskṛta (unconditioned). Or it is established as six, namely, vedanā (feeling), saṃjñā (perception), saṃprayukta-saṃskāra (associated formations), viprayukta-saṃskāra (non-associated formations), rūpa (form), and asaṃskṛta (unconditioned). Or it is established as seven, namely, vedanā (feeling), saṃjñā (perception), cetanā (volition), kliṣṭa (defiled), akliṣṭa (undefiled), rūpa (form), and asaṃskṛta (unconditioned). Or it is established as eight, namely, kuśala (wholesome), akuśala (unwholesome), avyākṛta (indeterminate), vedanā (feeling), saṃjñā (perception), saṃskāra (formations), rūpa (form), and asaṃskṛta (unconditioned). Or it is established as nine, namely, by the differences of atīta (past), anāgata (future), etc. Or it is established as ten, namely, by ten meanings: 1. the meaning of following birth; 2. the meaning of experiencing the object; 3. the meaning of grasping the characteristics of the object; 4. the meaning of constructing the object; 5. the meaning of the differentiated aspects of those dharmas; 6. the meaning of unobstructedness; 7. the meaning of constant detachment; 8. the meaning of constant non-detachment; 9. the meaning of constant non-inversion; 10. the meaning of detachment from suffering and pleasure, the meaning of non-detachment from feeling, and the meaning of detachment from feeling. Thus, the dharmas included in the six āyatana (sense bases), both internal and external, are differentiated into six hundred and sixty.
Furthermore, frequently observing various rūpa (forms), observing and then abandoning them, hence it is called cakṣu (eye). Frequently, upon the arrival of śabda (sound), one is able to hear, hence it is called śrotra (ear). Frequently, by this means, one is able to smell various gandha (odors), hence it is called ghrāṇa (nose). It can eliminate hunger and weakness, frequently uttering speech, expressing, calling out.
故名為舌諸根所隨周遍積聚。故名為身。愚夫長夜瑩飾藏護。執為己有計為我所。我及我所又諸世間。依此假立種種名想。謂之有情。人與命者生者意生及儒童等。故名為意。數可示現在其方所質量可增。故名為色。數宣數謝隨增異論。故名為聲。離質潛形屢隨風轉。故名為香。可以舌嘗屢招疾苦。故名為味。數可為身之所證得。故名為觸遍能任持唯意境性故名為法。如是等類諸法差別應知。此中重說嗢拖。
南曰。
自性及所依 所緣助伴業 由此五種門 諸心差別轉
此中顯由五法六識身差別轉。謂自性故。所依故。所緣故。助伴故。業故。
又復應知蘊善巧攝。界善巧攝。處善巧攝。緣起善巧攝。處非處善巧攝。根善巧攝。
又復應知諸佛語言九事所攝。云何九事。一有情事。二受用事。三生起事。四安住事。五染凈事。六差別事。七說者事。八所說事。九眾會事。有情事者謂五取蘊。受用事者謂十二處。生起事者謂十二分事。緣起及緣生。安住事者謂四食。染凈事者謂四聖諦。差別事者謂無量界。說者事者謂佛及彼弟子。所說事者謂四念住等菩提分法。眾會事者所謂八眾。一剎帝利眾。二婆羅門眾。三長者眾。四沙門眾。五四大天王眾。六三十三天眾。七焰摩天眾。八梵
【現代漢語翻譯】 現代漢語譯本 因此，它被稱為舌諸根所隨周遍積聚。所以稱為『身』（kaya，身體）。愚昧的人長久以來修飾、隱藏和保護它，執著地認為是自己擁有的，計較是屬於『我』的。『我』以及『我所』，還有世間的一切，都依此虛假地建立種種名稱和想法，稱之為『有情』（sattva，眾生），或者『人』（pudgala，補特伽羅）、『命者』（jiva， जीव）、『生者』（jantu， जन्तु）、『意生』（manuja，मनुज）以及『儒童』（kumara，कुमार）等。所以稱為『意』（manas， मनस्）。數量可以顯示，現在於某個方位，質量可以增加，所以稱為『色』（rupa， रूप）。數量可以宣說、數量可以消謝，隨著增減而有不同的議論，所以稱為『聲』（shabda，शब्द）。離開實質而潛藏形體，經常隨著風而轉動，所以稱為『香』（gandha， गन्ध）。可以用舌頭品嚐，經常招致疾病和痛苦，所以稱為『味』（rasa， रस）。數量可以被身體所證得，所以稱為『觸』（sprashtavya，स्पर्श）。普遍能夠任持，僅僅是意的境界性質，所以稱為『法』（dharma， धर्म）。像這些種類的諸法差別，應當瞭解。這裡再次宣說總結的偈頌。
南曰：
自性及所依，所緣助伴業，由此五種門，諸心差別轉。
這裡顯示了由五法導致六識身差別運轉。即由於自性，由於所依，由於所緣，由於助伴，由於業。
又應當瞭解蘊善巧攝，界善巧攝，處善巧攝，緣起善巧攝，處非處善巧攝，根善巧攝。
又應當瞭解諸佛的語言被九件事所包含。什麼是九件事？一、有情事。二、受用事。三、生起事。四、安住事。五、染凈事。六、差別事。七、說者事。八、所說事。九、眾會事。有情事指的是五取蘊（panca-upadanakkhandha，पञ्च-उपादानक्खन्ध）。受用事指的是十二處（dvadasa-ayatana，द्वादश-आयतन）。生起事指的是十二分事，即十二緣起以及緣生。安住事指的是四食（catvaro-ahara，चत्वारो-आहार）。染凈事指的是四聖諦（catvari-arya-satyani，चत्वारि-आर्य-सत्यानि）。差別事指的是無量界（ananta-dhatu，अनन्त-धातु)।說者事指的是佛以及他的弟子。所說事指的是四念住（catvari-smrtyupasthana，चत्वारि-स्मृत्युपस्थान）等菩提分法（bodhipaksika-dharma，बोधिपक्षिक-धर्म)।眾會事指的是八眾：一、剎帝利眾（ksatriya，क्षत्रिय）。二、婆羅門眾（brahmana，ब्राह्मण）。三、長者眾（gahapati，गृहपति）。四、沙門眾（shramana，श्रमण)।五、四大天王眾（catur-maharajika-deva，चतुर-महाराजिक-देव)।六、三十三天眾（trayastrimsha-deva，त्रयस्त्रिंश-देव)।七、焰摩天眾（yama-deva，यम-देव)।八、梵天眾（brahma-deva，ब्रह्म-देव)。
【English Translation】 English version Therefore, it is called the pervasive accumulation associated with the roots of the tongue. Hence, it is called 'body' (kaya). Foolish people adorn, conceal, and protect it for a long time, clinging to it as their own, considering it as belonging to 'me'. 'Me' and 'mine', as well as all the worlds, rely on this to falsely establish various names and thoughts, calling it 'sentient being' (sattva), or 'person' (pudgala), 'life-holder' (jiva), 'birth-being' (jantu), 'mind-born' (manuja), and 'youth' (kumara), etc. Therefore, it is called 'mind' (manas). Number can be shown, now in a certain direction, quality can be increased, therefore it is called 'form' (rupa). Number can be spoken, number can be dissolved, with different arguments following increase and decrease, therefore it is called 'sound' (shabda). Leaving substance and concealing form, often turning with the wind, therefore it is called 'smell' (gandha). Can be tasted by the tongue, often inviting disease and suffering, therefore it is called 'taste' (rasa). Number can be attained by the body, therefore it is called 'touch' (spashtavya). Universally able to uphold, merely the nature of the mind's realm, therefore it is called 'dharma'. Such kinds of differences in dharmas should be understood. Here, the summary verse is spoken again.
The South says:
Self-nature and support, object, companion, and action, through these five gates, the differences of all minds turn.
Here it is shown that the differences of the six consciousness bodies turn due to five dharmas: due to self-nature, due to support, due to object, due to companion, due to action.
Furthermore, one should understand the skillful comprehension of aggregates, the skillful comprehension of realms, the skillful comprehension of bases, the skillful comprehension of dependent origination, the skillful comprehension of what is and is not the base, and the skillful comprehension of roots.
Furthermore, one should understand that the language of the Buddhas is encompassed by nine things. What are the nine things? 1. Matters of sentient beings. 2. Matters of enjoyment. 3. Matters of arising. 4. Matters of abiding. 5. Matters of defilement and purification. 6. Matters of difference. 7. Matters of the speaker. 8. Matters of what is spoken. 9. Matters of the assembly. Matters of sentient beings refer to the five aggregates of clinging (panca-upadanakkhandha). Matters of enjoyment refer to the twelve bases (dvadasa-ayatana). Matters of arising refer to the twelve factors, that is, the twelve links of dependent origination and what arises from conditions. Matters of abiding refer to the four kinds of nutriment (catvaro-ahara). Matters of defilement and purification refer to the Four Noble Truths (catvari-arya-satyani). Matters of difference refer to the infinite realms (ananta-dhatu). Matters of the speaker refer to the Buddha and his disciples. Matters of what is spoken refer to the four foundations of mindfulness (catvari-smrtyupasthana) and other factors of enlightenment (bodhipaksika-dharma). Matters of the assembly refer to the eight assemblies: 1. Assembly of Kshatriyas (ksatriya). 2. Assembly of Brahmins (brahmana). 3. Assembly of householders (gahapati). 4. Assembly of ascetics (shramana). 5. Assembly of the Four Great Heavenly Kings (catur-maharajika-deva). 6. Assembly of the Thirty-three Gods (trayastrimsha-deva). 7. Assembly of Yama Gods (yama-deva). 8. Assembly of Brahma Gods (brahma-deva).
天眾。又嗢拖南曰。
色聚相應品 世相及與緣 善等差別門 巧便事為后
瑜伽師地論卷第三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之一
已說意地。云何有尋有伺地。云何無尋唯伺地。云何無尋無伺地。總嗢拖南曰。
界相如理不如理 雜染等起最為后
如是三地。略以五門施設建立。一界施設建立。二相施設建立。三如理作意施設建立。四不如理作意施設建立。五雜染等起施設建立。
云何界施設建立。別嗢拖南曰。
數處量壽受用生 自體因緣果分別
當知界建立由八種相。一數建立。二處建立。三有情量建立。四有情壽建立。五有情受用建立。六生建立。七自體建立。八因緣果建立。
云何數建立。略有三界。謂欲界色界無色界。如是三種名墮攝界。非墮攝界者。謂方便。並薩迦耶。滅及無戲論。無漏界。此中欲界及色界初靜慮。除靜慮中間若定若生。名有尋有伺地。即靜慮中間若定若生。名無尋唯伺地隨一有情由修此故。得為大梵。從第二靜慮。余有色界及無色界。全名無尋無伺地。此中由離尋伺欲道理。故說名無尋
【現代漢語翻譯】 現代漢語譯本 天眾（Devas）。又有總攝頌（Uddāna）說：
『色聚相應品，世相及與緣， 善等差別門，巧便事為后。』
《瑜伽師地論》卷第三
《瑜伽師地論》卷第四
彌勒菩薩說
三藏法師玄奘奉詔譯本地分中有尋有伺等三地之一
已說了意地。什麼是有尋有伺地？什麼是無尋唯伺地？什麼是無尋無伺地？總攝頌說：
『界相如理不如理，雜染等起最為后。』
如是三種地，略以五門施設建立。一、界施設建立。二、相施設建立。三、如理作意施設建立。四、不如理作意施設建立。五、雜染等起施設建立。
什麼是界施設建立？別攝頌說：
『數處量壽受用生，自體因緣果分別。』
應當知道，界的建立由八種相構成：一、數建立。二、處建立。三、有情量建立。四、有情壽建立。五、有情受用建立。六、生建立。七、自體建立。八、因緣果建立。
什麼是數建立？略有三界，即欲界（Kāmadhātu）、色界（Rūpadhātu）、無色界（Arūpadhātu）。如是三種名為墮攝界。非墮攝界者，是指方便（Upāya），以及薩迦耶（Satkāya，有身見）、滅（Nirodha）及無戲論（Nisprapañca）、無漏界（Anāsravadhātu）。此中，欲界及初靜慮（Prathama-dhyāna），除去靜慮中間（Dhyānāntara），無論是定還是生，名為有尋有伺地。即靜慮中間，無論是定還是生，名為無尋唯伺地。隨一有情由此修習，得為大梵（Mahābrahmā）。從第二靜慮（Dvitīya-dhyāna）開始，其餘無論是色界還是無色界，全名無尋無伺地。此中，由於遠離尋伺的慾望道理，所以說名為無尋。
【English Translation】 English version Devas (heavenly beings). Furthermore, the Uddāna (summary verse) says:
'The section on aggregates of form, characteristics of the world and conditions, The gate of distinctions such as good, and skillful means as the last.'
Yogācārabhūmi-śāstra, Volume 3
Yogācārabhūmi-śāstra, Volume 4
Said by Bodhisattva Maitreya
Tripiṭaka Master Xuanzang, by imperial decree, translated one of the three grounds—with investigation and analysis, etc.—in the Local Section.
The Mind Ground has been explained. What is the Ground with Investigation and Analysis (Savitarka-savicāra-bhūmi)? What is the Ground without Investigation but with Analysis Only (Avitarka-vicāramātra-bhūmi)? What is the Ground without Investigation and without Analysis (Avitarka-avicāra-bhūmi)? The summary verse says:
'Realms, characteristics, rational and irrational, defilement and arising as the last.'
These three grounds are established and expounded briefly through five aspects: 1. Establishment and expounding of realms. 2. Establishment and expounding of characteristics. 3. Establishment and expounding of rational attention. 4. Establishment and expounding of irrational attention. 5. Establishment and expounding of defilement and arising.
What is the establishment and expounding of realms? The separate summary verse says:
'Number, place, quantity, lifespan, enjoyment, birth, Self-nature, causes, conditions, and results are distinguished.'
It should be known that the establishment of realms is constituted by eight aspects: 1. Establishment of number. 2. Establishment of place. 3. Establishment of the quantity of sentient beings. 4. Establishment of the lifespan of sentient beings. 5. Establishment of the enjoyment of sentient beings. 6. Establishment of birth. 7. Establishment of self-nature. 8. Establishment of causes, conditions, and results.
What is the establishment of number? Briefly, there are three realms: namely, the Desire Realm (Kāmadhātu), the Form Realm (Rūpadhātu), and the Formless Realm (Arūpadhātu). These three are called realms that are included. Those that are not included are: means (Upāya), as well as Satkāya (view of self), Nirodha (cessation), Nisprapañca (non-proliferation), and Anāsravadhātu (the unconditioned realm). Among these, the Desire Realm and the First Dhyāna (Prathama-dhyāna), excluding the intermediate Dhyāna (Dhyānāntara), whether it is a state of samādhi or a birth, are called the Ground with Investigation and Analysis. That intermediate Dhyāna, whether it is a state of samādhi or a birth, is called the Ground without Investigation but with Analysis Only. Any sentient being who cultivates this attains the state of Mahābrahmā (Great Brahma). From the Second Dhyāna (Dvitīya-dhyāna) onwards, the remaining realms, whether Form or Formless, are all called the Ground without Investigation and without Analysis. In this context, because of the principle of being apart from the desire of investigation and analysis, it is said to be without investigation.
無伺地。不由不現行故。所以者何。未離欲界欲者。由教導作意差別故。於一時間亦有無尋無伺意現行。已離尋伺欲者。亦有尋伺現行。如出彼定及生彼者。若無漏界有為定所攝初靜慮。亦名有尋有伺地。依尋伺處法。緣真如為境入此定故。不由分別現行故。余如前說。
處所建立者。于欲界中有三十六處。謂八大那落迦。何等為八。一等活。二黑繩。三眾合。四號叫。五大號叫。六燒熱。七極燒熱。八無間。此諸大那落迦處。廣十千逾繕那。此外復有八寒那落迦處。何等為八。一皰那落迦。二皰裂那落迦。三𠿒哳詀那落迦。四郝郝凡那落迦。五虎虎凡那落迦。六青蓮那落迦。七紅蓮那落迦。八大紅蓮那落迦。從此下三萬二千逾繕那。至等活那落迦。從此復隔四千逾繕那。有餘那落迦。如等活大那落迦處。初寒那落迦處亦爾。從此復隔二千逾繕那。有餘那落迦應知。又有餓鬼處所。又有非天處所。傍生即與人天同處。故不別建立。復有四大洲如前說。復有八中洲。又欲界天有六處。一四大王眾天。二三十三天。三時分天。四知足天。五樂化天。六他化自在天。復有摩羅天宮。即他化自在天攝。然處所高勝。復有獨一那落迦近邊那落迦。即大那落迦及寒那落迦。以近邊故不別立處。又於人中亦有一分獨一那落迦可
【現代漢語翻譯】 現代漢語譯本： 無伺地（Arupyadhatu）：因為不由自主地會顯現活動。為什麼呢？因為沒有離開欲界（Kamadhatu）慾望的人，由於教導和作意的差別，在一段時間內也會有無尋無伺的意念顯現活動。已經離開尋伺慾望的人，也會有尋伺顯現活動，例如從那個禪定出來以及生在那裡的情況。如果無漏界（Anasrava-dhatu）由有為定（Samskrta-dhatu）所包含的初靜慮（Prathama-dhyana），也叫做有尋有伺地（Savitarka-savicara-bhumi），因為依靠尋伺處法，以真如（Tathata）為境界進入這個禪定，所以不由分別顯現活動。其餘的如同前面所說。
處所的建立：在欲界（Kamadhatu）中有三十六處。即八大那落迦（Ashta-maha-naraka，八大地獄）。哪八個呢？一是等活（Samjiva，復活地獄），二是黑繩（Kalasutra，黑繩地獄），三是眾合（Samghata，眾合地獄），四是號叫（Raurava，號叫地獄），五是大號叫（Maharaurava，大號叫地獄），六是燒熱（Tapana，燒熱地獄），七是極燒熱（Pratapana，極燒熱地獄），八是無間（Avici，無間地獄）。這些大地獄的處所，廣十千逾繕那（Yojana，古印度長度單位）。此外還有八寒那落迦（Ashta-sita-naraka，八寒地獄）。哪八個呢？一是皰那落迦（Arbuda，皰地獄），二是皰裂那落迦（Nirarbuda，皰裂地獄），三是𠿒哳詀那落迦（Atata，阿吒吒地獄），四是郝郝凡那落迦（Hahava，訶訶婆地獄），五是虎虎凡那落迦（Huhuva，虎虎婆地獄），六是青蓮那落迦（Utpala，青蓮花地獄），七是紅蓮那落迦（Padma，紅蓮花地獄），八是大紅蓮那落迦（Mahapadma，大紅蓮花地獄）。從這裡向下三萬二千逾繕那，到達等活那落迦。從此再隔四千逾繕那，有其餘的那落迦。如同等活大地獄的處所，最初的寒地獄的處所也是這樣。從此再隔二千逾繕那，有其餘的那落迦，應當知道。還有餓鬼的處所，還有非天的處所，傍生（動物）就和人天同處，所以不另外建立。還有四大洲，如同前面所說。還有八中洲。又欲界天有六處。一是四大王眾天（Caturmaharajakayikas，四大天王天），二是三十三天（Trayastrimsas，忉利天），三是時分天（Yamadeva，夜摩天），四是知足天（Tushita，兜率天），五是樂化天（Nirmanarati，樂變化天），六是他化自在天（Paranirmita-vasavartin，他化自在天）。還有摩羅（Mara，魔）天宮，即屬於他化自在天所管轄，然而處所高勝。還有獨一那落迦（Ekaika-naraka，獨一地獄），近邊那落迦（Upa-naraka，近邊地獄），即是大那落迦以及寒那落迦，因為靠近的緣故不另外建立處所。又在人中也有一部分獨一那落迦可以
【English Translation】 English version: Arupyadhatu (The Realm of No Form): Because it is not by choice that activities manifest. Why is that? Because those who have not left the desire of the Kamadhatu (Desire Realm), due to differences in teaching and attention, also have non-searching and non-examining thoughts manifest at times. Those who have left the desire for searching and examining also have searching and examining manifest, such as when coming out of that Samadhi (concentration) and being born there. If the first Dhyana (meditative absorption) included in the Anasrava-dhatu (Unconditioned Realm) and governed by Samskrta-dhatu (Conditioned Realm) is also called Savitarka-savicara-bhumi (the ground of initial and sustained application), because relying on the Dharma (teachings) of searching and examining, entering this Samadhi with Tathata (Suchness) as the object, therefore it is not by discrimination that activities manifest. The rest is as previously stated.
The Establishment of Locations: In the Kamadhatu (Desire Realm) there are thirty-six locations. Namely, the eight Maha-naraka (Ashta-maha-naraka, Eight Great Hells). What are the eight? First is Samjiva (Samjiva, Revival Hell), second is Kalasutra (Kalasutra, Black Rope Hell), third is Samghata (Samghata, Crushing Hell), fourth is Raurava (Raurava, Screaming Hell), fifth is Maharaurava (Maharaurava, Great Screaming Hell), sixth is Tapana (Tapana, Burning Hell), seventh is Pratapana (Pratapana, Great Burning Hell), eighth is Avici (Avici, Uninterrupted Hell). The locations of these great hells are ten thousand Yojana (Yojana, ancient Indian unit of distance) in extent. In addition, there are eight Sita-naraka (Ashta-sita-naraka, Cold Hells). What are the eight? First is Arbuda (Arbuda, Blister Hell), second is Nirarbuda (Nirarbuda, Blister Bursting Hell), third is Atata (Atata, Atata Hell), fourth is Hahava (Hahava, Hahava Hell), fifth is Huhuva (Huhuva, Huhuva Hell), sixth is Utpala (Utpala, Blue Lotus Hell), seventh is Padma (Padma, Red Lotus Hell), eighth is Mahapadma (Mahapadma, Great Red Lotus Hell). From here downwards thirty-two thousand Yojana, one reaches the Samjiva Naraka. From there, separated by four thousand Yojana, are the remaining Naraka. Like the location of the great Samjiva Naraka, so too is the location of the first Cold Hell. From there, separated by two thousand Yojana, are the remaining Naraka, it should be known. There are also the locations of the Pretas (Hungry Ghosts), and also the locations of the Asuras (Non-Gods). Tiryaks (Animals) share the same locations as humans and Devas (Gods), so they are not established separately. There are also the four great continents, as previously stated. There are also the eight intermediate continents. Furthermore, there are six locations in the Kamadhatu Deva realms. First is Caturmaharajakayikas (Caturmaharajakayikas, Heaven of the Four Great Kings), second is Trayastrimsas (Trayastrimsas, Heaven of the Thirty-Three), third is Yamadeva (Yamadeva, Yama Heaven), fourth is Tushita (Tushita, Tushita Heaven), fifth is Nirmanarati (Nirmanarati, Heaven of Enjoying Transformations), sixth is Paranirmita-vasavartin (Paranirmita-vasavartin, Heaven of Controlling the Transformations of Others). There is also the Mara (Mara, Demon) palace, which belongs to the Paranirmita-vasavartin, but the location is superior. There are also Ekaika-naraka (Ekaika-naraka, Solitary Hells), Upa-naraka (Upa-naraka, Border Hells), which are the great Naraka and the Cold Naraka, and because they are nearby, locations are not established separately. Also, among humans, there are some Ekaika-naraka that can be
得。如尊者取菉豆子說。我見諸有情。燒然。極燒然。遍極燒然總一燒然。聚如是等三十六處。總名欲界。
複次色界有十八處。謂梵眾天梵前益天大梵天。此三由軟中上品。熏修初靜慮故。少光天無量光天極凈光天。此三由軟中上品。熏修第二靜慮故。少凈天無量凈天遍凈天。此三由軟中上品。熏修第三靜慮故。無雲天福生天廣果天。此三由軟中上品。熏修第四靜慮故。無想天即廣果攝無別處所。復有諸聖住止不共五凈宮地。謂無煩無熱善現善見。及色究竟由軟中上。上勝上極品。雜熏修第四靜慮故復有超過凈宮大自在住處。有十地菩薩。由極熏修第十地故得生其中。
複次無色界有四處所或無處所。有情量建立者。謂贍部洲人身量不定。或時高大或時卑小。然隨自肘三肘半量。東毗提訶身量決定。亦隨自肘三肘半量。身又高大。如東毗提訶。如是西瞿陀尼北拘盧洲身量亦爾。轉復高大。四大王眾天身量。如拘盧舍四分之一。三十三天身量復增一足。帝釋身量半拘盧舍。時分天身量亦半拘盧舍。此上一切如欲界天身量。當知漸漸各增一足。梵眾天身量半逾繕那。梵前益天身量一逾繕那。大梵天身量一逾繕那半。少光天身量二逾繕那。此上一切余天身量各漸倍增。除無雲天。應知彼天減三逾繕那。又大那
【現代漢語翻譯】 現代漢語譯本： 得。如尊者取菉豆子說：『我見諸有情（一切有情眾生）。燒然（被焚燒），極燒然（被劇烈焚燒），遍極燒然總一燒然（被完全徹底地焚燒），聚如是等三十六處（聚集如此等等三十六個地方），總名欲界（總稱為欲界）。』
複次有十八處（此外還有十八個地方），謂梵眾天（Brahmakayika-deva，梵眾天）、梵前益天（Brahmapurohita-deva，梵輔天）、大梵天（Mahabrahma-deva，大梵天）。此三由軟中上品（這三種天由於下、中、上三種品級），熏修初靜慮故（熏修初禪的緣故）。少光天（Parittabha-deva，少光天）、無量光天（Apramanabha-deva，無量光天）、極凈光天（Abhasvara-deva，極凈光天）。此三由軟中上品（這三種天由於下、中、上三種品級），熏修第二靜慮故（熏修二禪的緣故）。少凈天（Parittasubha-deva，少凈天）、無量凈天（Apramanasubha-deva，無量凈天）、遍凈天（Subhakrtsna-deva，遍凈天）。此三由軟中上品（這三種天由於下、中、上三種品級），熏修第三靜慮故（熏修三禪的緣故）。無雲天（Anabhraka-deva，無雲天）、福生天（Punyaprasava-deva，福生天）、廣果天（Brhatphala-deva，廣果天）。此三由軟中上品（這三種天由於下、中、上三種品級），熏修第四靜慮故（熏修四禪的緣故）。無想天（Asamjnasattva-deva，無想天）即廣果攝（包含在廣果天中），無別處所（沒有單獨的處所）。復有諸聖住止不共五凈宮地（還有聖者居住的不共五凈居天），謂無煩天（Avrha-deva，無煩天）、無熱天（Atapa-deva，無熱天）、善現天（Sudrsa-deva，善現天）、善見天（Sudarsana-deva，善見天）及色究竟天（Akanistha-deva，色究竟天），由軟中上（由於下、中、上），上勝上極品（上勝、上極品），雜熏修第四靜慮故（混合熏修四禪的緣故）。復有超過凈宮大自在住處（還有超過凈居天的大自在天住處），有十地菩薩（十地菩薩），由極熏修第十地故（由於極度熏修第十地的緣故），得生其中（才能生到其中）。
複次無有四處所或無處所（此外，沒有四個處所或者說沒有處所），有情量建立者（有情身量的建立）：謂贍部洲（Jambudvipa，贍部洲）人身量不定（人的身量不確定），或時高大或時卑小（有時高大，有時矮小），然隨自肘三肘半量（然而大約是自身手肘長度的三肘半）。東毗提訶（Purva-videha，東毗提訶）身量決定（身量是確定的），亦隨自肘三肘半量（也是自身手肘長度的三肘半），身又高大（身體又高又大）。如東毗提訶（如同東毗提訶），如是西瞿陀尼（Apara-godaniya，西瞿陀尼）、北拘盧洲（Uttara-kuru，北拘盧洲）身量亦爾（身量也是如此），轉復高大（更加高大）。四大王眾天（Caturmaharajakayika-deva，四大王眾天）身量，如拘盧舍（krosa，拘盧舍）四分之一。三十三天（Trayastrimsa-deva，三十三天）身量復增一足（身量又增加一足）。帝釋（Sakra，帝釋）身量半拘盧舍（身量是半個拘盧舍）。時分天（Yamadeva，夜摩天）身量亦半拘盧舍（身量也是半個拘盧舍）。此上一切如欲界天身量（此以上一切如同欲界天的身量），當知漸漸各增一足（應當知道逐漸各自增加一足）。梵眾天（Brahmakayika-deva，梵眾天）身量半逾繕那（身量是半個逾繕那）。梵前益天（Brahmapurohita-deva，梵輔天）身量一逾繕那（身量是一個逾繕那）。大梵天（Mahabrahma-deva，大梵天）身量一逾繕那半（身量是一個半逾繕那）。少光天（Parittabha-deva，少光天）身量二逾繕那（身量是兩個逾繕那）。此上一切余天身量各漸倍增（此以上一切其餘天人的身量各自逐漸倍增），除無雲天（除了無雲天），應知彼天減三逾繕那（應當知道無雲天減少三個逾繕那）。又大那（Mahānā，大那）
【English Translation】 English version: Thus, as the Venerable one takes green beans and says: 'I see all sentient beings (all sentient beings). Burning (being burned), extremely burning (being intensely burned), completely and utterly burning as one (being completely and thoroughly burned), gathered in thirty-six places (gathered in such thirty-six places), collectively called the Desire Realm (collectively called the Desire Realm).'
Furthermore, there are eighteen places (in addition, there are eighteen places), namely Brahmakayika-deva (Brahmakayika-deva, the Heaven of Brahma's Assembly), Brahmapurohita-deva (Brahmapurohita-deva, the Heaven of Brahma's Ministers), and Mahabrahma-deva (Mahabrahma-deva, the Great Brahma Heaven). These three are due to the inferior, intermediate, and superior grades (these three heavens are due to the inferior, intermediate, and superior grades), cultivating the first Dhyana (cultivating the first Dhyana). Parittabha-deva (Parittabha-deva, the Heaven of Limited Light), Apramanabha-deva (Apramanabha-deva, the Heaven of Immeasurable Light), and Abhasvara-deva (Abhasvara-deva, the Heaven of Radiant Light). These three are due to the inferior, intermediate, and superior grades (these three heavens are due to the inferior, intermediate, and superior grades), cultivating the second Dhyana (cultivating the second Dhyana). Parittasubha-deva (Parittasubha-deva, the Heaven of Limited Purity), Apramanasubha-deva (Apramanasubha-deva, the Heaven of Immeasurable Purity), and Subhakrtsna-deva (Subhakrtsna-deva, the Heaven of Universal Purity). These three are due to the inferior, intermediate, and superior grades (these three heavens are due to the inferior, intermediate, and superior grades), cultivating the third Dhyana (cultivating the third Dhyana). Anabhraka-deva (Anabhraka-deva, the Heaven of No Clouds), Punyaprasava-deva (Punyaprasava-deva, the Heaven of Merit-Born), and Brhatphala-deva (Brhatphala-deva, the Heaven of Great Reward). These three are due to the inferior, intermediate, and superior grades (these three heavens are due to the inferior, intermediate, and superior grades), cultivating the fourth Dhyana (cultivating the fourth Dhyana). Asamjnasattva-deva (Asamjnasattva-deva, the Heaven of Non-Perception) is included in Brhatphala (is included in the Heaven of Great Reward), having no separate place (having no separate location). Furthermore, there are the Pure Abodes where the sages dwell, the uncommon five Pure Abodes (furthermore, there are the uncommon five Pure Abodes where the sages dwell), namely Avrha-deva (Avrha-deva, the Heaven of No Affliction), Atapa-deva (Atapa-deva, the Heaven of No Heat), Sudrsa-deva (Sudrsa-deva, the Heaven of Good Appearance), Sudarsana-deva (Sudarsana-deva, the Heaven of Clear Vision), and Akanistha-deva (Akanistha-deva, the Heaven of the Ultimate in Form), due to the inferior, intermediate, and superior (due to the inferior, intermediate, and superior), the superior-victorious and the supreme-ultimate grades (the superior-victorious and the supreme-ultimate grades), mixed cultivation of the fourth Dhyana (mixed cultivation of the fourth Dhyana). Furthermore, there is the dwelling place of the Great自在天 (Mahesvara-deva, Great自在天) that surpasses the Pure Abodes (furthermore, there is the dwelling place of the Great自在天 that surpasses the Pure Abodes), where the Bodhisattvas of the Tenth Ground (the Bodhisattvas of the Tenth Ground), due to the extreme cultivation of the Tenth Ground (due to the extreme cultivation of the Tenth Ground), are able to be born there (are able to be born there).
Furthermore, there are not four places or there is no place (furthermore, there are not four places or there is no place), where the measurement of sentient beings is established (where the measurement of sentient beings is established): namely, the Jambudvipa (Jambudvipa, Jambudvipa) people's height is uncertain (the people's height is uncertain), sometimes tall and sometimes short (sometimes tall and sometimes short), but approximately three and a half cubits from their own elbow (but approximately three and a half cubits from their own elbow). The height of the people of Purva-videha (Purva-videha, East Videha) is fixed (the height is fixed), also three and a half cubits from their own elbow (also three and a half cubits from their own elbow), and their bodies are tall and large (and their bodies are tall and large). Like Purva-videha (like East Videha), so too are the heights of Apara-godaniya (Apara-godaniya, West Godaniya) and Uttara-kuru (Uttara-kuru, North Kuru) (so too are the heights of West Godaniya and North Kuru), even taller and larger (even taller and larger). The height of the Caturmaharajakayika-deva (Caturmaharajakayika-deva, the Heaven of the Four Great Kings) is one-quarter of a krosa (krosa, krosa). The height of the Trayastrimsa-deva (Trayastrimsa-deva, the Heaven of the Thirty-Three) increases by one foot (increases by one foot). The height of Sakra (Sakra, Sakra) is half a krosa (is half a krosa). The height of the Yamadeva (Yamadeva, the Yama Heaven) is also half a krosa (is also half a krosa). Above this, everything is like the height of the Desire Realm heavens (above this, everything is like the height of the Desire Realm heavens), it should be known that they gradually increase by one foot each (it should be known that they gradually increase by one foot each). The height of the Brahmakayika-deva (Brahmakayika-deva, the Heaven of Brahma's Assembly) is half a yojana (is half a yojana). The height of the Brahmapurohita-deva (Brahmapurohita-deva, the Heaven of Brahma's Ministers) is one yojana (is one yojana). The height of the Mahabrahma-deva (Mahabrahma-deva, the Great Brahma Heaven) is one and a half yojanas (is one and a half yojanas). The height of the Parittabha-deva (Parittabha-deva, the Heaven of Limited Light) is two yojanas (is two yojanas). Above this, the height of all the other devas gradually doubles (above this, the height of all the other devas gradually doubles), except for the Anabhraka-deva (except for the Heaven of No Clouds), it should be known that that heaven is reduced by three yojanas (it should be known that that heaven is reduced by three yojanas). Also, Mahānā (Mahānā, Mahānā)
落迦身量不定。若作及增長極重惡不善業者。彼感身形其量廣大。余則不爾。如大那落迦。如是寒那落迦獨一那落迦近邊那落迦傍生餓鬼亦爾諸非天身量大小如三十三天。當知無色界無有色故無有身量。
壽建立者。謂贍部洲人。壽量不定。彼人以三十日夜為一月。十二月為一歲。或於一時壽無量歲。或於一時壽八萬歲。或於一時壽量漸減乃至十歲。東毗提訶人壽量決定二百五十歲。西瞿陀尼人壽量決定五百歲。北拘盧洲人壽量決定千歲。又人間五十歲是四大王眾天一日一夜。以此日夜三十日夜為一月。十二月為一歲。彼諸天眾壽量五百歲。人間百歲是三十三天一日一夜。以此日夜如前說。彼諸天眾壽量千歲。如是所餘乃至他化自在天日夜及壽量。各增前一倍。又四大王眾天滿足壽量。是等活大那落迦一日一夜。即以此三十日夜為一月。十二月為一歲。彼大那落迦壽五百歲。以四大王眾天壽量。成等活大那落迦壽量。如是以三十三天壽量。成黑繩大那落迦壽量。以時分天壽量。成眾合大那落迦壽量。以知足天壽量。成號叫大那落迦壽量。以樂化天壽量。成大號叫大那落迦壽量。以他化自在天壽量。成燒熱大那落迦壽量。應知亦爾。極燒熱大那落迦有情壽半中劫。無間大那落迦有情壽一中劫。非天壽量如三十三天
【現代漢語翻譯】 現代漢語譯本 落迦（Naraka，地獄）眾生的身量是不定的。如果造作和增長極其嚴重的惡業和不善業，那麼他們所感得的身形就非常巨大。其餘的則不是這樣。例如，大那落迦（Mahanaraka，大地獄）。同樣，寒那落迦（Hananaraka，寒冰地獄）、獨一那落迦（Ekaka-naraka，孤獨地獄）、近邊那落迦（Upasada-naraka，近邊地獄）、傍生（Tiryagyoni，畜生）、餓鬼（Preta，餓鬼）也是如此。諸非天（Asura，阿修羅）的身量大小如同三十三天（Trāyastriṃśa，忉利天）。應當知道，無**（Arūpa，無色界）沒有形色，所以沒有身量。 關於壽命的建立：贍部洲（Jambudvīpa，南贍部洲）人的壽命是不定的。那裡的人以三十個晝夜為一個月，十二個月為一年。有時壽命是無量歲，有時壽命是八萬歲，有時壽命逐漸減少乃至十歲。東毗提訶（Pūrvavideha，東勝身洲）人的壽命是固定的，為二百五十歲。西瞿陀尼（Aparagodānīya，西牛貨洲）人的壽命是固定的，為五百歲。北拘盧洲（Uttarakuru，北俱盧洲）人的壽命是固定的，為一千歲。另外，人間五十年是四大王眾天（Cāturmahārājika，四大天王天）的一日一夜。以這樣的晝夜，三十個晝夜為一個月，十二個月為一年。那些天眾的壽命是五百歲。人間一百歲是三十三天的一日一夜。以這樣的晝夜如前所說。那些天眾的壽命是一千歲。像這樣，其餘的乃至他化自在天（Paranirmita-vasavartin，他化自在天）的晝夜和壽命，各自比前一倍增長。還有，四大王眾天圓滿的壽命，是等活大那落迦（Sañjīva-mahanaraka，等活大地獄）的一日一夜。即以此三十個晝夜為一個月，十二個月為一年。那個大地獄的壽命是五百歲。以四大王眾天的壽命，成就等活大地獄的壽命。像這樣，以三十三天的壽命，成就黑繩大那落迦（Kālasūtra-mahanaraka，黑繩大地獄）的壽命。以時分天（Yāma，夜摩天）的壽命，成就眾合大那落迦（Saṃghāta-mahanaraka，眾合大地獄）的壽命。以知足天（Tuṣita，兜率天）的壽命，成就號叫大那落迦（Raurava-mahanaraka，號叫大地獄）的壽命。以樂化天（Nirmāṇarati，樂變化天）的壽命，成就大號叫大那落迦（Mahāraurava-mahanaraka，大號叫大地獄）的壽命。以他化自在天的壽命，成就燒熱大那落迦（Tapana-mahanaraka，燒熱大地獄）的壽命。應當知道也是這樣。極燒熱大那落迦（Pratāpana-mahanaraka，極燒熱大地獄）有情的壽命是半個中劫。無間大那落迦（Avīci-mahanaraka，無間大地獄）有情的壽命是一個中劫。非天（Asura，阿修羅）的壽命如同三十三天（Trāyastriṃśa，忉利天）。
【English Translation】 English version The body size of beings in Naraka (Naraka, hell) is not fixed. If they commit and increase extremely heavy evil and unwholesome deeds, then the body they experience will be very large. Others are not like that. For example, the Mahanaraka (Mahanaraka, great hell). Similarly, Hananaraka (Hananaraka, cold hell), Ekaka-naraka (Ekaka-naraka, solitary hell), Upasada-naraka (Upasada-naraka, neighboring hell), Tiryagyoni (Tiryagyoni, animals), and Preta (Preta, hungry ghosts) are also like that. The body size of the Asuras (Asura, demigods) is like that of the Trāyastriṃśa (Trāyastriṃśa, Heaven of the Thirty-three). It should be known that the Arūpa (Arūpa, formless realm) has no form, so it has no body size. Regarding the establishment of lifespan: The lifespan of people in Jambudvīpa (Jambudvīpa, Southern Continent) is not fixed. People there consider thirty days and nights as a month, and twelve months as a year. Sometimes the lifespan is immeasurable years, sometimes the lifespan is eighty thousand years, and sometimes the lifespan gradually decreases to ten years. The lifespan of people in Pūrvavideha (Pūrvavideha, Eastern Continent) is fixed at two hundred and fifty years. The lifespan of people in Aparagodānīya (Aparagodānīya, Western Continent) is fixed at five hundred years. The lifespan of people in Uttarakuru (Uttarakuru, Northern Continent) is fixed at one thousand years. In addition, fifty human years are one day and night of the Cāturmahārājika (Cāturmahārājika, Heaven of the Four Kings). With such days and nights, thirty days and nights are a month, and twelve months are a year. The lifespan of those deities is five hundred years. One hundred human years are one day and night of the Trāyastriṃśa (Trāyastriṃśa, Heaven of the Thirty-three). With such days and nights as previously described. The lifespan of those deities is one thousand years. Like this, the days and nights and lifespan of the remaining deities, up to the Paranirmita-vasavartin (Paranirmita-vasavartin, Heaven of Free Control over the Creations of Others), each increase by a factor of two compared to the previous one. Also, the complete lifespan of the Cāturmahārājika is one day and night of the Sañjīva-mahanaraka (Sañjīva-mahanaraka, Great Hell of Revival). That is, with these thirty days and nights as a month, and twelve months as a year. The lifespan of that great hell is five hundred years. With the lifespan of the Cāturmahārājika, the lifespan of the Sañjīva-mahanaraka is achieved. Like this, with the lifespan of the Trāyastriṃśa, the lifespan of the Kālasūtra-mahanaraka (Kālasūtra-mahanaraka, Great Hell of Black Ropes) is achieved. With the lifespan of the Yāma (Yāma, Heaven of Time), the lifespan of the Saṃghāta-mahanaraka (Saṃghāta-mahanaraka, Great Hell of Crushing) is achieved. With the lifespan of the Tuṣita (Tuṣita, Heaven of Satisfaction), the lifespan of the Raurava-mahanaraka (Raurava-mahanaraka, Great Hell of Screaming) is achieved. With the lifespan of the Nirmāṇarati (Nirmāṇarati, Heaven of Delight in Creation), the lifespan of the Mahāraurava-mahanaraka (Mahāraurava-mahanaraka, Great Hell of Loud Screaming) is achieved. With the lifespan of the Paranirmita-vasavartin, the lifespan of the Tapana-mahanaraka (Tapana-mahanaraka, Great Hell of Burning) is achieved. It should be known that it is also like this. The lifespan of beings in the Pratāpana-mahanaraka (Pratāpana-mahanaraka, Great Hell of Extreme Burning) is half a medium kalpa. The lifespan of beings in the Avīci-mahanaraka (Avīci-mahanaraka, Great Hell of Uninterrupted Suffering) is one medium kalpa. The lifespan of the Asuras (Asura, demigods) is like that of the Trāyastriṃśa (Trāyastriṃśa, Heaven of the Thirty-three).
。傍生餓鬼壽量不定。又寒那落迦于大那落迦。次第相望壽量近半。應知又近邊那落迦獨一那落迦受生有情壽量不定。梵眾天壽二十中劫一劫。梵前益天壽四十中劫一劫。大梵天壽六十中劫一劫。少光天壽八十中劫二劫。自此以上余色界天壽量相望各漸倍增。唯除無雲。當知彼天壽減三劫。空無邊處壽二萬劫。識無邊處壽四萬劫。無所有處壽六萬劫。非想非非想處壽八萬劫。除北拘盧洲。餘一切處悉有中夭。又人鬼傍生趣有餘滓身。天及那落迦。與識俱沒無餘滓身。
受用建立者。略有三種。謂受用苦樂受用飲食。受用淫慾。
受用苦樂者。謂那落迦有情多分受用極治罰苦。傍生有情多分受用相食啖苦。餓鬼有情多分受用極飢渴苦。人趣有情多分受用匱乏追求種種之苦。天趣有情多分受用衰惱墜沒之苦。又于等活大那落迦中。多受如是極治罰苦。謂彼有情多共聚集業增上生。種種苦具次第而起。更相殘害悶絕躄地。次虛空中有大聲發。唱如是言。此諸有情可還等活可還等活。次彼有情欻然復起。復由如前所說苦具。更相殘害。由此因緣長時受苦。乃至先世所造一切惡不善業未盡未出故。此那落迦名為等活。又于黑繩大那落迦中。多受如是治罰重苦。謂彼有情多分為彼所攝。獄卒以黑繩拼之。或為四方或為
【現代漢語翻譯】 現代漢語譯本：傍生（動物）和餓鬼的壽命不確定。寒那落迦（寒冷地獄）中的眾生，與大那落迦（大地獄）相比，其壽命約為一半。應當知道，近邊那落迦（近邊地獄）和獨一那落迦（孤獨地獄）中受生的有情，其壽命也不確定。梵眾天（Brahmakayika）的壽命是二十中劫（antarakalpa），一劫（kalpa）。梵前益天（Brahmapurohita）的壽命是四十中劫一劫。大梵天（Mahabrahma）的壽命是六十中劫一劫。少光天（Parittabha）的壽命是八十中劫二劫。從這裡往上，其餘諸天的壽命依次倍增，只有無雲天（Anabhraka）例外，應當知道此天的壽命減少三劫。空無邊處（Akasanantyayatana）的壽命是二萬劫。識無邊處（Vijnananantyayatana）的壽命是四萬劫。無所有處（Akincanyayatana）的壽命是六萬劫。非想非非想處（Naivasamjnanasamjnayatana）的壽命是八萬劫。除了北拘盧洲（Uttarakuru），其餘一切地方都有中夭（過早死亡）現象。此外，人、鬼、傍生道眾生有殘餘的身體。天道和那落迦道眾生，隨著意識消逝而身體也一同消失，沒有殘餘的身體。 受用建立方面，大致有三種：受用苦樂、受用飲食、受用淫慾。 受用苦樂方面，那落迦（地獄）有情大多受用極重的懲罰之苦。傍生（動物）有情大多受用互相吞食之苦。餓鬼有情大多受用極度的飢渴之苦。人趣有情大多受用匱乏和追求的種種痛苦。天趣有情大多受用衰老、煩惱和墜落之苦。又在等活大那落迦（Samjiva mahāniraya）中，大多遭受如此極重的懲罰之苦。即彼處有情大多聚集在一起，由業力增長而生出種種苦具，依次互相殘害，悶絕倒地。這時虛空中發出巨大的聲音，唱道：『這些有情可以還復等活，可以還復等活。』然後這些有情忽然復活，又像之前所說的那樣，被各種苦具互相殘害。因為這個因緣，長時間受苦，直到前世所造的一切惡業和不善業消盡為止。因此這個那落迦被稱為等活。又在黑繩大那落迦（Kalasutra mahāniraya）中，大多遭受如此懲罰的重苦。即彼處有情大多被獄卒所抓捕，用黑繩捆綁，或捆綁成四方，或捆綁成...
【English Translation】 English version: The lifespan of animals (Tiryagyoni) and hungry ghosts (Preta) is uncertain. The beings in the cold hells (Sita Naraka), compared to those in the great hells (Maha Naraka), have lifespans that are approximately half as long. It should be known that the lifespans of sentient beings born in the neighboring hells (Upasada Naraka) and solitary hells (Pratyeka Naraka) are also uncertain. The lifespan of the Brahmakayika gods is twenty intermediate kalpas (antarakalpa) per kalpa (kalpa). The lifespan of the Brahmapurohita gods is forty intermediate kalpas per kalpa. The lifespan of the Mahabrahma gods is sixty intermediate kalpas per kalpa. The lifespan of the Parittabha gods is eighty intermediate kalpas per two kalpas. From here upwards, the lifespans of the remaining gods gradually double, except for the Anabhraka gods. It should be known that the lifespan of these gods is reduced by three kalpas. The lifespan of the Akasanantyayatana is twenty thousand kalpas. The lifespan of the Vijnananantyayatana is forty thousand kalpas. The lifespan of the Akincanyayatana is sixty thousand kalpas. The lifespan of the Naivasamjnanasamjnayatana is eighty thousand kalpas. Except for Uttarakuru, all other places experience premature death (madhyantaka). Furthermore, humans, ghosts, and animals have residual bodies. Gods and beings in Naraka disappear along with their consciousness, leaving no residual body. Regarding the establishment of enjoyment, there are roughly three types: enjoying suffering and pleasure, enjoying food and drink, and enjoying sexual desire. Regarding the enjoyment of suffering and pleasure, beings in Naraka (hells) mostly endure extremely severe punishment. Animal beings mostly endure the suffering of being eaten by each other. Hungry ghosts mostly endure extreme hunger and thirst. Human beings mostly endure various sufferings of scarcity and pursuit. Gods mostly endure the suffering of decline, annoyance, and falling. Moreover, in the Samjiva mahāniraya (Reviving Great Hell), they mostly endure such extremely severe punishment. That is, the beings there mostly gather together, and due to the increase of karma, various instruments of suffering arise in succession, causing them to harm each other, faint, and collapse to the ground. Then, a great voice emanates from the sky, proclaiming: 'These beings can be revived, can be revived.' Then, these beings suddenly revive and, as described before, are harmed by various instruments of suffering. Because of this cause, they suffer for a long time, until all the evil and unwholesome karma created in previous lives is exhausted. Therefore, this Naraka is called Samjiva (Reviving). Moreover, in the Kalasutra mahāniraya (Black Rope Great Hell), they mostly endure such heavy punishment. That is, the beings there are mostly captured by the prison guards, bound with black ropes, either bound in squares or bound in...
八方。或為種種圖畫文像。彼既拼已。隨其處所若鑿若斫若斫若剜。由如是等種種因緣。長時受苦。乃至先世所造一切惡不善業未盡未出故。此那落迦名為黑繩。又于眾合大那落迦中。多受如是治罰重苦。謂彼有情或時展轉聚集和合。爾時便有彼攝獄卒。驅逼令入兩鐵羺頭大山之間。彼既入已兩山迫之。既被迫已一切門中血便流注。如兩鐵羺頭如是。兩鐵羝頭。兩鐵馬頭。兩鐵象頭。兩鐵師子頭。兩鐵虎頭亦爾。復令和合置大鐵槽中。便即壓之如壓甘蔗。既被壓已血便流注。復和合已有大鐵山從上而墮。令彼有情躄在鐵地。若斫若刺或搗或裂。既被斫刺及搗裂已。血便流注。由此因緣長時受苦。乃至先世所作一切惡不善業未盡未出故。此那落迦名為眾合。又于號叫大那落迦中。多受如是治罰重苦。謂彼有情尋求舍宅。便入大鐵室中彼才入已即便火起。由此燒然。若極燒然遍極燒然。既被燒已苦痛逼切發聲號叫。由此因緣長時受苦。乃至先世所造一切惡不善業未盡未出故。此那落迦名為號叫。又于大號叫大那落迦中。所受苦惱與此差別。謂彼室宅其如胎藏故此那落迦名大號叫。又于燒熱大那落迦中。多受如是治罰重苦。謂彼所攝獄卒以諸有情。置無量逾繕那熱極熱遍極燒然大鐵𨫼上。左右轉之表裡燒煿。又如炙魚。以大
【現代漢語翻譯】 現代漢語譯本 黑繩地獄。或者（獄卒）會把罪人畫成各種圖畫或文字的形狀。畫好之後，就按照圖畫所示的位置，或鑿或斫或剜。由於這些種種因緣，罪人長時間遭受痛苦，直到前世所造的一切惡業和不善業消盡為止。所以這個那落迦（naraka，地獄）叫做黑繩（Kalasutra）。 又在眾合大那落迦（Samghata-naraka，眾合地獄）中，罪人會遭受各種各樣的懲罰和巨大的痛苦。比如，那些有情眾生有時會聚集在一起。這時，獄卒就會強迫他們進入兩座鐵羺頭（鐵製的綿羊頭）大山之間。他們進入后，兩座山就會擠壓他們。被擠壓后，全身的傷口都會流血。如同兩座鐵羺頭大山一樣，兩座鐵羝頭（鐵製的公羊頭）、兩座鐵馬頭、兩座鐵象頭、兩座鐵獅子頭、兩座鐵虎頭也是如此。 （獄卒）又讓他們聚集在一起，放在一個大鐵槽中，然後像壓甘蔗一樣壓榨他們。被壓榨后，鮮血四處流淌。再次聚集后，有一座大鐵山從上面落下，讓那些有情眾生癱倒在鐵地上，或砍或刺，或搗或裂。被砍刺和搗裂后，鮮血四處流淌。由於這些因緣，罪人長時間遭受痛苦，直到前世所造的一切惡業和不善業消盡為止。所以這個那落迦叫做眾合。 又在號叫大那落迦（Raurava-naraka，號叫地獄）中，罪人會遭受各種各樣的懲罰和巨大的痛苦。比如，那些有情眾生尋找住所，然後進入一個大鐵室中。他們剛一進入，鐵室裡就燃起大火，被火焰燃燒，極度燃燒，完全燃燒。被火焰焚燒后，痛苦逼迫他們發出號叫。由於這些因緣，罪人長時間遭受痛苦，直到前世所造的一切惡業和不善業消盡為止。所以這個那落迦叫做號叫。 又在大號叫大那落迦（Maharaurava-naraka，大號叫地獄）中，罪人所受的苦惱與號叫地獄有所不同。這裡的鐵室就像胎藏一樣狹小。所以這個那落迦叫做大號叫。 又在燒熱大那落迦（Tapana-naraka，燒熱地獄）中，罪人會遭受各種各樣的懲罰和巨大的痛苦。比如，獄卒把那些有情眾生放在一個無量逾繕那（yojana，古印度長度單位）大的、熱到極點、完全燃燒的大鐵鏊（一種鐵製炊具）上，左右轉動，從裡到外燒烤他們，就像烤魚一樣。用大
【English Translation】 English version The Eight Directions. Or they are made into various drawn images and written forms. Once they are affixed, according to their location, they are chiseled, chopped, or gouged. Due to such various causes, they suffer for a long time, until all the evil and unwholesome karma created in previous lives is exhausted and released. This Naraka (naraka, hell) is called Kalasutra (Kalasutra, Black Rope). Furthermore, in the Samghata-naraka (Samghata-naraka, Crushing Hell), they suffer many such punishments and great torments. That is, those sentient beings sometimes gather and assemble together. At that time, the prison guards force them to enter between two great mountains with iron ram heads. Once they enter, the two mountains crush them. Once crushed, blood flows from all their orifices. Just like the two iron ram heads, so too are the two iron goat heads, two iron horse heads, two iron elephant heads, two iron lion heads, and two iron tiger heads. Again, they are made to assemble and placed in a large iron trough, and then they are pressed like sugarcane. Once pressed, blood flows out. After assembling again, a large iron mountain falls from above, causing those sentient beings to collapse on the iron ground, where they are chopped, stabbed, pounded, or torn. Once chopped, stabbed, pounded, and torn, blood flows out. Due to these causes, they suffer for a long time, until all the evil and unwholesome karma created in previous lives is exhausted and released. This Naraka is called Samghata. Furthermore, in the Raurava-naraka (Raurava-naraka, Howling Hell), they suffer many such punishments and great torments. That is, those sentient beings seek dwellings and then enter a large iron chamber. As soon as they enter, a fire starts, burning them, burning them intensely, burning them completely. Once burned, they are pressed by pain and emit howls. Due to these causes, they suffer for a long time, until all the evil and unwholesome karma created in previous lives is exhausted and released. This Naraka is called Raurava. Furthermore, in the Maharaurava-naraka (Maharaurava-naraka, Great Howling Hell), the suffering is different from that in the Howling Hell. The chamber is like a womb. Therefore, this Naraka is called Maharaurava. Furthermore, in the Tapana-naraka (Tapana-naraka, Burning Hell), they suffer many such punishments and great torments. That is, the prison guards place those sentient beings on a great iron griddle, immeasurable yojanas (yojana, ancient Indian unit of length) in size, extremely hot, and completely burning. They turn them left and right, roasting them inside and out, like roasting fish. With a large
鐵丳從下貫之徹頂而出。反覆炙之。令彼有情諸根毛孔及以口中悉皆焰起。復以有情。置熱極熱遍極燒然大鐵地上。或仰或覆以熱極熱遍極燒然大鐵椎棒。或打或筑遍打遍筑。令如肉摶。由此因緣長時受苦。乃至先世所造一切惡不善業未盡未出故。此那落迦名為燒熱。又于極燒熱大那落迦中。所受苦惱與此差別。謂以三支大熱鐵丳從下貫之。徹其兩膊及頂而出。由此因緣。眼耳鼻口及諸毛孔猛焰流出。又以熱極熱遍極燒然大銅鐵鍱。遍裹其身。又復倒擲置熱極熱遍極燒然彌滿灰水大鐵鑊中。而煎煮之。其湯涌沸令此有情隨湯飄轉或出或沒令其血肉及以皮脈悉皆銷爛。唯骨瑣在。尋復漉之置鐵地上。令其皮肉及以血脈復生如故。還置鑊中。余如燒熱大那落迦說。由此因緣長時受苦。乃至先世所造一切惡不善業未盡未出故。此那落迦名極燒熱。又于無間大那落迦中。彼諸有情恒受如是極治罰苦。謂從東方多百逾繕那燒熱極燒熱遍極燒然大鐵地上。有猛熾火騰焰而來。刺彼有情穿皮入肉斷筋破骨復徹其髓。燒如脂燭。如是舉身皆成猛焰。如從東方。南西北方亦復如是。由此因緣。彼諸有情與猛焰和雜。唯見火聚從四方來。火焰和雜無有間隙。所受苦痛亦無間隙。唯聞苦逼號叫之聲。知有眾生。又以鐵箕。盛滿燒然極燒然遍極
【現代漢語翻譯】 現代漢語譯本 用燒紅的鐵叉從下身貫穿，直透頭頂而出。反覆炙烤，使那有情眾生的所有根、毛孔以及口中都冒出火焰。又把那有情眾生，放置在極熱、遍熱、極燒燃的大鐵地上，或仰或覆，用極熱、遍熱、極燒燃的大鐵椎棒，或打或筑，遍打遍筑，使之如肉泥一般。由於這樣的因緣，長時間遭受痛苦，直到前世所造的一切惡業、不善業未盡未出。這個那落迦（naraka，地獄）名為燒熱。 又在極燒熱大那落迦中，所受的苦惱與此有所差別。用三支大熱鐵叉從下身貫穿，穿透他的兩膊和頭頂而出。由於這樣的因緣，眼、耳、鼻、口以及所有毛孔都猛烈地流出火焰。又用熱極、遍熱、極燒燃的大銅鐵片，遍裹他的身體。又把他倒著扔進極熱、遍熱、極燒燃、充滿灰水的大鐵鑊（huò，鍋）中，煎煮他。那湯水涌動沸騰，使這個有情眾生隨著湯水飄轉，或出或沒，使他的血肉以及皮脈都銷爛，只剩下骨頭。隨即又把他撈出來，放在鐵地上，使他的皮肉以及血脈又恢復如初，再放回鑊中。其餘的就像燒熱大那落迦中所說的那樣。由於這樣的因緣，長時間遭受痛苦，直到前世所造的一切惡業、不善業未盡未出。這個那落迦名為極燒熱。 又在無間大那落迦中，那些有情眾生恒常遭受這樣的極重懲罰之苦。從東方，多百逾繕那（yú shàn nà，一種長度單位）燒熱、極燒熱、遍極燒燃的大鐵地上，有猛烈的火焰騰涌而來，刺入那有情眾生的身體，穿透面板進入肌肉，斷裂筋脈，破碎骨頭，直至穿透骨髓，燃燒得像油脂蠟燭一樣。這樣，整個身體都變成猛烈的火焰。就像從東方一樣，南、西、北方也是如此。由於這樣的因緣，那些有情眾生與猛烈的火焰混合在一起，只能看見火聚從四面八方而來，火焰混合在一起沒有間隙。所受的痛苦也沒有間隙，只能聽到痛苦逼迫的號叫之聲，知道有眾生存在。又用鐵箕，盛滿燒燃、極燒燃、遍極
【English Translation】 English version A red-hot iron skewer is thrust upwards through his body, piercing all the way through to the top of his head. He is repeatedly roasted, causing flames to erupt from all the roots, pores, and mouth of that sentient being. Furthermore, that sentient being is placed on an extremely hot, intensely hot, and thoroughly burning great iron ground. Whether lying face up or face down, he is beaten and pounded with an extremely hot, intensely hot, and thoroughly burning great iron club, beaten and pounded all over, until he is like a mass of minced meat. Due to this cause and condition, he endures suffering for a long time, until all the evil and unwholesome karma created in his previous lives is exhausted. This naraka (hell) is called Burning Hot. Moreover, in the Extremely Burning Hot great naraka, the suffering experienced is different from this. A three-pronged great hot iron skewer is thrust upwards through his body, piercing through both his shoulders and the top of his head. Due to this cause and condition, fierce flames stream out from his eyes, ears, nose, mouth, and all his pores. Furthermore, his body is completely wrapped in an extremely hot, intensely hot, and thoroughly burning great copper-iron sheet. He is then thrown upside down into a great iron cauldron (huò, cauldron) filled with extremely hot, intensely hot, thoroughly burning ash-water, and boiled. The boiling water surges and churns, causing this sentient being to float and turn with the water, sometimes emerging and sometimes submerged, causing his flesh and blood, as well as his skin and veins, to dissolve and rot, leaving only his bones. He is then scooped out and placed on the iron ground, causing his skin, flesh, and blood vessels to regenerate as before, and then returned to the cauldron. The rest is as described in the Burning Hot great naraka. Due to this cause and condition, he endures suffering for a long time, until all the evil and unwholesome karma created in his previous lives is exhausted. This naraka is called Extremely Burning Hot. Moreover, in the Uninterrupted great naraka, those sentient beings constantly endure such extremely severe torturous suffering. From the east, from a great iron ground that is many hundreds of yojana (yú shàn nà, a unit of length) away, burning hot, extremely burning hot, and thoroughly burning, fierce flames surge forth, piercing the body of that sentient being, penetrating the skin and entering the flesh, severing tendons, breaking bones, and piercing through to the marrow, burning like a candle made of fat. In this way, the entire body becomes a fierce flame. Just as from the east, so too from the south, west, and north. Due to this cause and condition, those sentient beings are mixed with fierce flames, and only a mass of fire is seen coming from all four directions, the flames mixed together without any gap. The suffering experienced is also without any gap, and only the sound of agonizing screams is heard, indicating the presence of sentient beings. Furthermore, with an iron winnowing basket, filled with burning, extremely burning, thoroughly
燒然猛焰鐵炭。而簸剪之。復置熱鐵地上。令登大熱鐵山。上而復下下而覆上。從其口中拔出其舌。以百鐵釘釘而張之。令無皺褶如張牛皮。復更仰臥熱鐵地上。以熱燒鐵鉗鉗口令開。以燒然極燒然遍極燒然大熱鐵丸。置其口中。即燒其口及以咽喉徹于府藏。從下而出。又以洋銅而灌其口。燒喉及口徹于府藏。從下流出。所餘苦惱如極熱說。由此因緣長時受苦。乃至先世所造一切惡不善業未盡未出故。此那落迦名為無間。多是造作無間之業來生是中。此但略說粗顯苦具。非於如是大那落迦中。所餘種種眾多苦具而不可得又于近邊諸那落迦中。有情之類受用如是治罰重苦。謂彼一切諸大那落迦。皆有四方四岸四門鐵墻圍繞從其四方四門出已。其一一門外有四出園。謂煻煨齊膝。彼諸有情出求舍宅遊行至此。下足之時皮肉及血並即消爛。舉足還生。次此煻煨無間即有死屍糞泥。此諸有情為求舍宅從彼出已。漸漸遊行陷入其中首足俱沒。又尸糞泥內多有諸蟲。名娘矩吒。穿皮入肉斷筋破骨取髓而食。次尸糞泥無間有利刀劍。仰刃為路。彼諸有情為求舍宅。從彼出已遊行至此。下足之時皮肉筋血悉皆消爛。舉足之時還復如故。次刀劍刃路無間有刃葉林。彼諸有情為求舍宅。從彼出已往趣彼蔭才坐其下微風遂起刃葉墮落。斫截其
身一切支節。便即躄地有黑黧狗。揸掣脊𦛗而啖食之。從此刃葉林無間有鐵設拉末梨林。彼諸有情為求舍宅。便來趣之遂登其上。當登之時一切刺鋒悉迴向下。欲下之時一切刺鋒復回向上。由此因緣貫刺其身遍諸支節。爾時便有鐵㭰大烏。上彼頭上或上其髆。探啄眼睛而啖食之。從鐵設拉末梨林無間有廣大河沸熱灰水彌滿其中。彼諸有情尋求舍宅。從彼出已來墮此中。猶如以豆置之大鑊。然猛熾火而煎煮之。隨湯騰涌周旋回覆。于河兩岸有諸獄卒。手執杖索及以大網。行列而住。遮彼有情不令得出。或以索罥。或以網漉。復置廣大熱鐵地上。仰彼有情而問之言。汝等今者欲何所須。如是答言。我等今者竟無覺知。然為種種饑苦所逼。時彼獄卒即以鐵鉗鉗口令開。便以極熱燒然鐵丸。置其口中。余如前說。若彼答言。我今唯為渴苦所逼。爾時獄卒。便即洋銅以灌其口。由是因緣長時受苦。乃至先世所造一切能感那落迦惡不善業未盡未出。此中若刀劍刃路。若刃葉林。若鐵設拉末梨林。總之為一故有四園。又于寒那落迦受生有情。多受如是極重寒苦。謂皰那落迦中受生有情。即為彼地極重廣大寒觸所觸。一切身份悉皆捲縮猶如瘡皰。故此那落迦名皰那落迦。皰裂那落迦與此差別。猶如皰潰膿血流出其瘡卷皺。故此那落迦名
為皰裂。又𠿒哳詀。郝郝凡。虎虎凡。此三那落迦由彼有情苦音差別。以立其名。青蓮那落迦中。由彼地極重廣大寒觸所觸。一切身份悉皆青瘀。面板破裂或五或六。故此那落迦名曰青蓮。紅蓮那落迦與此差別。過此青已色變紅赤。面板分裂或十或多。故此那落迦名曰紅蓮。大紅蓮那落迦與此差別。謂彼身份極大紅赤。面板分裂或百或多。故此那落迦。名大紅蓮。又獨一那落迦中受生有情。各于自身自業所感。多受如是種種大苦。如吉祥問采菉豆子經中廣說。故此那落迦名為獨一。
又傍生趣更相殘害如羸弱者為諸強力之所殺害。由此因緣受種種苦。以不自在他所驅馳多被鞭撻。與彼人天為資生具。由此因緣。具受種種極重苦惱。
又餓鬼趣略有三種。一者由外。障礙飲食。二者由內障礙飲食。三者飲食無有障礙。云何由外障礙飲食。謂彼有情由習上品慳故生鬼趣中。常與飢渴相應。皮肉血脈皆悉枯槁猶如火炭。頭髮蓬亂其面黯黑。唇口乾焦常以其舌舐略口面。飢渴慞惶處處馳走。所到泉池為余有情手執刀杖及以罥索。行列守護令不得趣。或強趣之。便見其泉變成膿血自不欲飲。如是等鬼。是名由外障礙飲食。云何由內障礙飲食。謂彼有情口或如針。口或如炬。或復頸癭其腹寬大。由此因緣。縱得飲食無
【現代漢語翻譯】 現代漢語譯本： 身體因寒冷而面板破裂。還有𠿒哳詀（音譯，地獄名），郝郝凡（音譯，地獄名），虎虎凡（音譯，地獄名）。這三個那落迦（梵語Naraka，地獄）由於那些有情發出的痛苦聲音的差別而得名。在青蓮那落迦（梵語Nilotpala Naraka，青蓮地獄）中，由於極度沉重和巨大的寒冷觸感所觸及，一切身體部分都變成青紫色。面板破裂成五處或六處。因此，這個那落迦被稱為青蓮。紅蓮那落迦（梵語Padma Naraka，紅蓮地獄）與此不同，超過了青蓮的程度，顏色變為紅色。面板分裂成十處或更多處。因此，這個那落迦被稱為紅蓮。大紅蓮那落迦（梵語Mahapadma Naraka，大紅蓮地獄）與此不同，指的是身體部分變得非常紅，面板分裂成一百處或更多處。因此，這個那落迦被稱為大紅蓮。此外，在獨一那落迦（地獄名）中受生的有情，各自因自身業力所感，承受著各種各樣巨大的痛苦，正如《吉祥問采菉豆子經》中詳細描述的那樣。因此，這個那落迦被稱為獨一。
此外，傍生趣（動物道）的眾生互相殘害，弱小的被強大的殺害。由於這個因緣，承受著各種各樣的痛苦。因為不自由，被其他眾生驅使，經常遭受鞭打，成為人天道的資生工具。由於這個因緣，完全承受著各種極其沉重的苦惱。
此外，餓鬼趣（餓鬼道）大致有三種。第一種是由於外在因素障礙飲食，第二種是由於內在因素障礙飲食，第三種是飲食沒有障礙。什麼是由於外在因素障礙飲食呢？指的是那些有情由於生前習慣了極端的慳吝而生於鬼趣中，經常與飢餓和口渴相應，皮肉血脈都枯槁得像燒過的木炭，頭髮蓬亂，面色黯黑，嘴唇乾裂，經常用舌頭舔舐嘴唇和麵部，因飢渴而驚慌，到處奔走。所到的泉水池塘，有其他有情手持刀杖和罥索（一種捕捉工具），排列守護，使他們無法靠近，或者即使強行靠近，也會看到泉水變成膿血，自己也不想飲用。像這樣的鬼，被稱為由於外在因素障礙飲食。什麼是由於內在因素障礙飲食呢？指的是那些有情的嘴巴像針一樣細小，或者像火炬一樣燃燒，或者脖子上長著癭瘤，腹部卻非常寬大。由於這個因緣，即使得到飲食也無法...
【English Translation】 English version: The body is torn by cold. Also 𠿒哳詀 (transliteration, name of a hell), Hao Hao Fan (transliteration, name of a hell), Hu Hu Fan (transliteration, name of a hell). These three Narakas (Sanskrit Naraka, hell) are named according to the differences in the painful sounds made by those sentient beings. In Nilotpala Naraka (Blue Lotus Hell), all parts of the body turn bluish-purple due to the extremely heavy and immense cold touch. The skin is torn in five or six places. Therefore, this Naraka is called Nilotpala (Blue Lotus). Padma Naraka (Red Lotus Hell) differs from this in that it exceeds the degree of Nilotpala, and the color turns red. The skin splits into ten or more places. Therefore, this Naraka is called Padma (Red Lotus). Mahapadma Naraka (Great Red Lotus Hell) differs from this in that the body parts become very red, and the skin splits into a hundred or more places. Therefore, this Naraka is called Mahapadma (Great Red Lotus). Furthermore, the sentient beings born in the Eka Naraka (name of a hell) each experience various great sufferings due to their own karma, as described in detail in the Lucky Questions on Gathering Green Beans Sutra. Therefore, this Naraka is called Eka (Unique).
Moreover, beings in the Tiryagyoni (animal realm) harm each other, with the weak being killed by the strong. Due to this cause, they endure various sufferings. Because they are not free, they are driven by other beings, often whipped, and become resources for humans and devas. Due to this cause, they fully endure all kinds of extremely heavy suffering.
Furthermore, there are roughly three types of Pretas (hungry ghosts). The first is obstructed from food and drink by external factors, the second is obstructed from food and drink by internal factors, and the third has no obstruction to food and drink. What is obstruction to food and drink by external factors? It refers to those sentient beings who, due to their extreme stinginess in their previous lives, are born in the realm of hungry ghosts, constantly associated with hunger and thirst. Their skin, flesh, and blood vessels are all withered like burnt charcoal, their hair is disheveled, their faces are dark, their lips are dry and cracked, and they constantly lick their lips and faces with their tongues, panicking from hunger and thirst, running around everywhere. The springs and ponds they reach are guarded by other sentient beings wielding knives and lassos, preventing them from approaching, or even if they force their way in, they see the springs turn into pus and blood, and they do not want to drink. Such ghosts are called obstructed from food and drink by external factors. What is obstruction to food and drink by internal factors? It refers to those sentient beings whose mouths are as small as needles, or burn like torches, or have goiters on their necks, while their bellies are very large. Due to this cause, even if they obtain food and drink, they cannot...
他障礙。自然不能若啖若飲。如是等鬼。是名由內障礙飲食。云何飲食無有障礙。謂有餓鬼名猛焰鬘。隨所飲啖皆被燒然。由此因緣。飢渴大苦未嘗暫息。復有餓鬼名食糞穢。或有一分食糞飲溺。或有一分唯能飲啖極可厭惡生熟臭穢。縱得香美而不能食。或有一分自割身肉而啖食之。縱得餘食竟不能啖。如是等鬼。是名飲食無有障礙。
又人趣中受生有情。多受如是匱乏之苦。所謂俱生飢渴匱乏苦。所欲不果匱乏苦。粗疏飲食匱乏苦。逼切追求攝受等匱乏苦。時節變異若寒若熱匱乏苦。無有舍宅覆障所作淋漏匱乏苦。黑闇等障所作事業皆悉休廢匱乏苦。又受變壞老病死苦。由那落迦中謂死為樂。故於彼趣不立為苦。又天趣中無解支節苦。而有死墮苦。如經中說。有諸天子將欲沒時。五相先現。一衣無垢染有垢染現。二鬘舊不萎今乃萎悴。三兩腋汗流。四身便臭穢。五天及天子不樂本座。時彼天子偃臥林間所有婇女與余天子共為遊戲。彼既見已由此因緣生大憂苦。復受陵蔑悚慄之苦。所以者何。由有廣大福聚成就及廣大五欲。天子生時所餘薄福諸舊天子見已惶怖。由此因緣受大憂苦。又受斫截破壞驅擯殘害之苦。所以者何。由天與非天共戰諍時天與非天互相違拒。即執四仗。所謂金銀頗胝琉璃。共相戰鬥。爾時諸
【現代漢語翻譯】 現代漢語譯本： 他類餓鬼所受的障礙。他們無法像正常人那樣吃喝。這些鬼就是因為內在障礙而無法正常飲食。什麼叫做飲食沒有障礙呢？有些餓鬼名叫猛焰鬘（燃燒的火焰），他們所吃喝的東西都會被火焰燒燬。因為這個原因，他們遭受巨大的飢渴痛苦，從未停止。還有些餓鬼名叫食糞穢（以糞便為食），有些吃糞便喝尿液，有些只能吃非常令人厭惡的生、熟、臭、髒的東西。即使得到美味的食物也無法食用。有些餓鬼甚至割下自己的肉來吃。即使得到其他食物也無法食用。這些鬼就是飲食沒有障礙的餓鬼。 此外，在人道中出生的眾生，也經常遭受各種匱乏的痛苦。例如，與生俱來的飢渴匱乏之苦，想要的東西得不到的匱乏之苦，粗糙食物的匱乏之苦，爲了追求和獲取而遭受的逼迫之苦，季節變化帶來的寒冷或炎熱的匱乏之苦，沒有房屋遮蔽風雨的匱乏之苦，黑暗等障礙導致事業停滯的匱乏之苦。還要承受衰老、疾病和死亡的痛苦。因為在那落迦（地獄）中，死亡被認為是解脫，所以地獄不被認為是苦。天道中沒有肢體分離的痛苦，但有墮落的痛苦。正如經中所說，有些天子在即將死亡時，會出現五種預兆：一是衣服不再幹凈，出現污垢；二是頭上的花鬘不再鮮艷，開始枯萎；三是腋下開始流汗；四是身體發出臭味；五是不再喜歡自己的座位。這時，天子躺在林間，看到自己的妃嬪與其他天子一起嬉戲，因此產生巨大的憂愁和痛苦。還會遭受輕蔑和恐懼的痛苦。為什麼呢？因為有巨大福報成就和廣大五欲的新天子出生時，那些福報較少的舊天子看到後會感到惶恐。因此，他們會遭受巨大的憂愁和痛苦。還會遭受砍伐、破壞、驅逐和殘害的痛苦。為什麼呢？因為天人和非天（阿修羅）之間會發生戰爭，天人和非天互相抵抗，手持四種武器，即金、銀、頗胝（水晶）、琉璃，互相戰鬥。這時，諸天...
【English Translation】 English version: The obstacles of other types of hungry ghosts. They cannot eat or drink like normal people. These ghosts are unable to eat properly due to internal obstacles. What is meant by having no obstacles to eating and drinking? Some hungry ghosts are named 'Fierce Flame Garland' (burning flames), and whatever they eat or drink is burned by flames. Because of this reason, they suffer great hunger and thirst, which never ceases. There are also hungry ghosts named 'Excrement Eaters' (those who eat excrement), some eat excrement and drink urine, and some can only eat extremely disgusting raw, cooked, smelly, and dirty things. Even if they get delicious food, they cannot eat it. Some hungry ghosts even cut off their own flesh to eat. Even if they get other food, they cannot eat it. These ghosts are hungry ghosts who have no obstacles to eating and drinking. In addition, sentient beings born in the human realm often suffer from various deprivations. For example, the suffering of innate hunger and thirst, the suffering of not getting what one wants, the suffering of coarse food, the suffering of being forced to pursue and obtain things, the suffering of cold or heat caused by seasonal changes, the suffering of not having houses to shelter from wind and rain, and the suffering of stagnation of career caused by darkness and other obstacles. They also have to endure the suffering of aging, sickness, and death. Because in Naraka (hell), death is considered liberation, hell is not considered suffering. There is no suffering of dismemberment in the heavenly realm, but there is the suffering of falling. As the sutra says, when some devas are about to die, five omens appear: first, their clothes are no longer clean and become stained; second, the garlands on their heads are no longer fresh and begin to wither; third, sweat begins to flow from their armpits; fourth, their bodies emit an odor; fifth, they no longer like their seats. At this time, the devas lie in the forest and see their consorts playing with other devas, thus generating great sorrow and suffering. They also suffer the pain of contempt and fear. Why? Because when new devas with great merit and vast five desires are born, the old devas with less merit will feel terrified when they see them. Therefore, they will suffer great sorrow and pain. They will also suffer the pain of being cut, destroyed, expelled, and harmed. Why? Because wars will occur between devas and non-devas (Asuras), and devas and non-devas will resist each other, holding four weapons, namely gold, silver, sphatika (crystal), and lapis lazuli, and fighting each other. At this time, the devas...
天及與非天。或斷支節或破其身或復致死。若傷身斷節續還如故。若斷其首即便殞沒。天與非天互有他勝。然天多勝力勢強故。然其彼二若為他勝即退入自宮。己之同類竟不慰問。由此因緣便懷憂戚。若天得勝便入非天宮中。為悅其女起此違諍。若非天得勝即入天宮。為求四種蘇陀味故共相戰諍。又諸非天當知天趣所攝。然由意志多懷詐幻諂誑多故。不如諸天為凈法器。由此因緣。有時經中說為別趣。實是天類由不受行諸天法故說為非天。復有強力天子才一發憤。諸劣天子便被驅擯出其自宮。是故諸天受三種苦。謂死墮苦。陵蔑苦。斫截破壞殘害驅擯苦。又色無色界有情無有如是等苦。由彼有情非苦受器故。然由粗重苦故說彼有苦。有煩惱故。有障礙故。于死及住不自在故。
又無漏界中一切粗重諸苦永斷。是故唯此是勝義樂。當知所餘一切是苦。又於四種那落迦中無有樂受。如那落迦中。三種餓鬼中亦爾。諸大力鬼傍生人中。有外門所生資具樂可得。然為眾苦之所相雜。又人趣中轉輪王樂最勝微妙。由彼輪王出現世時有成就七寶自然出現故。說彼王具足七寶。何等為七。所謂輪寶象寶馬寶末尼珠寶女寶主藏臣寶主兵臣寶。爾時輪寶等現。其相云何。七寶現相如經廣說。若彼輪王王四洲者。一切小王望風順化。
【現代漢語翻譯】 現代漢語譯本：天眾（Devas）以及非天眾（Asuras），有時會被斬斷肢體，有時會被擊破身體，甚至可能因此喪命。如果身體受傷或肢體斷裂，還能恢復如初。但如果頭被砍斷，就會立刻死亡。天眾和非天眾之間互有勝負。然而，天眾通常憑藉強大的力量佔據優勢。如果任何一方戰敗，就會退回自己的宮殿。自己的同類也不會前來慰問，因此心懷憂愁。如果天眾獲勝，就會進入非天眾的宮殿，爲了取悅他們的女兒而引發爭端。如果非天眾獲勝，就會進入天眾的宮殿，爲了尋求四種蘇陀味（Suddha-rasa，純凈的美味）而互相爭鬥。此外，要知道所有的非天眾都屬於天道所攝。然而，由於他們心懷欺詐、虛偽和諂媚，不如天眾那樣是純凈佛法的容器。因此，有時在經文中將他們說成是單獨的一類。實際上，他們仍然屬於天眾，只是因為不奉行天眾的法則，所以被稱為非天眾。還有一些強大的天子，只要稍微發怒，那些弱小的天子就會被驅逐出自己的宮殿。因此，天眾會遭受三種痛苦：死亡和墮落的痛苦、被凌辱和輕蔑的痛苦、以及被砍伐、破壞、殘害和驅逐的痛苦。而在色界和無色界的有情眾生，沒有像這樣的痛苦，因為他們不是感受痛苦的容器。然而，由於他們有粗重的痛苦，所以說他們也有痛苦，因為他們有煩惱，有障礙，對於死亡和居住不能自主。 此外，在無漏的境界中，一切粗重的痛苦都永遠斷絕。因此，只有這裡才是真正的快樂。應當知道，其餘的一切都是痛苦。在四種那落迦（Naraka，地獄）中，沒有任何快樂的感受。正如在那落迦中一樣，在三種餓鬼（Preta，餓鬼）中也是如此。諸如大力鬼和傍生（動物）以及人類中，可以獲得由外在事物所帶來的快樂，然而這些快樂都與各種痛苦相互摻雜。在人道中，轉輪聖王（Chakravartin，統治世界的理想君主）的快樂最為殊勝和微妙，因為當這位輪王出現於世時，會有七寶自然顯現。所以說這位國王具足七寶。這七寶是什麼呢？它們分別是：輪寶（Cakra-ratna，象徵統治權的輪寶）、象寶（Hasti-ratna，象徵力量的象寶）、馬寶（Asva-ratna，象徵速度的馬寶）、末尼珠寶（Mani-ratna，如意寶珠）、女寶（Stri-ratna，賢德的王后）、主藏臣寶（Parinayaka-ratna，掌管財富的大臣）和主兵臣寶（Senapati-ratna，統領軍隊的大臣）。當時，輪寶等顯現，它們的相狀如何呢？七寶顯現的相狀，在經文中已經詳細說明。如果這位輪王統治四大部洲，那麼所有的小國王都會望風歸順。
【English Translation】 English version: Devas (gods) and Asuras (demigods), sometimes have their limbs severed, sometimes their bodies broken, and may even die as a result. If the body is injured or a limb is severed, it can be restored to its original state. But if the head is cut off, they die immediately. The Devas and Asuras have victories and defeats over each other. However, the Devas usually prevail due to their superior strength. If either side is defeated, they retreat to their own palaces. Their own kind do not come to comfort them, and therefore they feel sorrow. If the Devas are victorious, they enter the palaces of the Asuras, causing disputes to please their daughters. If the Asuras are victorious, they enter the palaces of the Devas, fighting each other to obtain the four kinds of Suddha-rasa (pure flavors). Furthermore, know that all Asuras are included within the realm of the Devas. However, because they are deceitful, false, and flattering, they are not as pure vessels for the Dharma as the Devas. Therefore, sometimes in the sutras they are described as a separate realm. In reality, they still belong to the Devas, but because they do not follow the laws of the Devas, they are called Asuras. There are also powerful Deva sons who, with just a slight anger, can drive out the inferior Deva sons from their own palaces. Therefore, the Devas suffer three kinds of suffering: the suffering of death and falling, the suffering of humiliation and contempt, and the suffering of being cut, destroyed, harmed, and expelled. However, beings in the Form and Formless realms do not have such suffering, because they are not vessels for experiencing suffering. Nevertheless, because they have coarse suffering, it is said that they also have suffering, because they have afflictions, have obstacles, and are not independent regarding death and dwelling. Furthermore, in the realm of non-outflow, all coarse suffering is forever cut off. Therefore, only this is true happiness. It should be known that everything else is suffering. In the four kinds of Naraka (hells), there is no experience of happiness. Just as in the Narakas, it is the same in the three kinds of Pretas (hungry ghosts). In beings such as powerful ghosts, animals, and humans, happiness derived from external resources can be obtained, but this happiness is mixed with various sufferings. In the human realm, the happiness of a Chakravartin (wheel-turning king, ideal universal ruler) is the most supreme and subtle, because when this wheel-turning king appears in the world, seven treasures naturally manifest. Therefore, it is said that this king possesses the seven treasures. What are these seven treasures? They are: the Cakra-ratna (wheel jewel, symbolizing sovereignty), the Hasti-ratna (elephant jewel, symbolizing power), the Asva-ratna (horse jewel, symbolizing speed), the Mani-ratna (wish-fulfilling jewel), the Stri-ratna (virtuous queen), the Parinayaka-ratna (treasurer minister, managing wealth), and the Senapati-ratna (general minister, commanding the army). At that time, the wheel jewel and others appear, what are their characteristics? The characteristics of the appearance of the seven treasures are described in detail in the sutras. If this wheel-turning king rules over the four continents, then all the small kings will submit to his influence.
各自白言。某城邑聚落天之所有。唯愿大王垂恩教敕。我等皆當爲天仆隸。爾時輪王便即敕令。汝等諸王各于自境以理獎化。當以如法勿以非法。又復汝等於國於家勿行非法行。勿行不平等行。若彼輪王王三洲者。先遣使往然後從化。若彼輪王王二洲者。興師現威后乃從化。若彼輪王王一洲者。便自往彼奮戈揮刃然後從化。
複次諸天受其廣大天之富樂。形色殊妙多諸適悅。于自宮中而得久住。其身內外皆悉清潔無有臭穢。又人身內多有不凈。所謂塵垢筋骨脾腎心肝。彼皆無有。又彼諸天有四種宮殿。所謂金銀頗胝琉璃所成。種種文彩綺飾莊嚴種種臺閣種種樓觀。種種層級種種窗牖種種羅網皆可愛樂。種種末尼以為綺鈿。周匝放光共相照曜。復有食樹。從其樹里出四食味。名曰蘇陀。所謂青黃赤白。復有飲樹。從此流出甘美之飲。復有乘樹。從此出生種種妙乘。所謂車輅輦輿等。復有衣樹。從此出生種種妙衣。其衣細軟妙色鮮潔雜彩間飾。復有莊嚴具樹。從此出生種種微妙莊嚴之具。所謂末尼臂印耳珰環釧。及以手足綺飾之具。如是等類諸莊嚴具。皆以種種妙末尼寶。而間飾之。復有薰香鬘樹。從此出生種種涂香種種薰香種種花鬘。復有大集會樹。最勝微妙。其根深固五十逾繕那。其身高挺百逾繕那。枝條及葉
【現代漢語翻譯】 現代漢語譯本 各自說道：『我們是某城、某邑、某聚落的天神。』 唯愿大王施恩教導。我等都當成為天王的僕人。』 當時轉輪王便下令：『你們各位國王，各自在自己的領土內以正理來治理教化，應當用如法的方式，不要用非法的方式。』 並且，你們在國家和家庭中，不要施行非法行為，不要施行不平等的行為。如果那位轉輪王統治三洲，就先派遣使者前往，然後使其歸順。如果那位轉輪王統治二洲，就興兵示威，然後使其歸順。如果那位轉輪王統治一洲，就親自前往，揮舞刀戈，然後使其歸順。
其次，諸天享受著廣大的天界富樂，形色殊妙，擁有諸多適意喜悅。在自己的宮殿中長久居住，其身內外都清凈無穢。而且人身中多有不凈之物，例如塵垢、筋骨、脾腎、心肝，這些他們都沒有。而且這些天人有四種宮殿，由金、銀、頗胝（水晶）、琉璃構成。各種各樣的紋彩綺麗裝飾，各種各樣的臺閣，各種各樣的樓觀，各種各樣的層級，各種各樣的窗戶，各種各樣的羅網，都可愛樂。各種各樣的末尼寶珠作為綺麗的裝飾，四面八方放射光芒，互相照耀。還有食樹，從樹里產出四種食物，名叫蘇陀（天食），分別是青、黃、赤、白。還有飲樹，從中流出甘美的飲料。還有乘樹，從中出生各種各樣的美妙交通工具，例如車、輅、輦、輿等。還有衣樹，從中出生各種各樣的美妙衣服，衣服細軟，顏色鮮艷潔凈，雜色相間裝飾。還有莊嚴具樹，從中出生各種各樣的微妙莊嚴之具，例如末尼寶珠、臂印、耳珰、環釧，以及手足的綺麗裝飾之具。像這些種類的莊嚴之具，都用各種各樣的美妙末尼寶珠來裝飾。還有薰香鬘樹，從中出生各種各樣的涂香、各種各樣的薰香、各種各樣的花鬘。還有大**樹（樹名），最勝微妙，其根深固五十逾繕那（古印度長度單位），其身高挺一百逾繕那，枝條和葉
【English Translation】 English version Each of them said, 'We are the deities of such and such a city, town, or village.' We wish that the Great King would bestow his grace and instruction. We shall all be servants of the King.' At that time, the Wheel-Turning King immediately gave the order: 'You kings, each of you should govern and transform your own territory with righteousness. You should use lawful means, not unlawful means.' Furthermore, in your countries and families, do not engage in unlawful conduct, do not engage in unequal conduct. If that Wheel-Turning King rules over three continents, he will first send an envoy and then bring them to submission. If that Wheel-Turning King rules over two continents, he will raise an army and display his power before bringing them to submission. If that Wheel-Turning King rules over one continent, he will go there himself, brandishing his spear and sword, and then bring them to submission.
Furthermore, the deities enjoy the vast wealth and happiness of the heavens, their forms and colors are exquisite, and they have many pleasures. They dwell in their palaces for a long time, and their bodies, both inside and out, are clean and free from foulness. Moreover, the human body has many impure things, such as dust, dirt, sinews, bones, spleen, kidneys, heart, and liver, which they do not have. Moreover, these deities have four kinds of palaces, made of gold, silver, sphatika (crystal), and lapis lazuli. Various kinds of colorful and beautiful decorations, various kinds of terraces, various kinds of pavilions, various kinds of levels, various kinds of windows, and various kinds of nets are all delightful. Various kinds of mani jewels are used as beautiful decorations, radiating light in all directions, illuminating each other. There are also food trees, from which come four kinds of food called Sudha (divine food), which are blue, yellow, red, and white. There are also drink trees, from which flow sweet and delicious drinks. There are also vehicle trees, from which are born various kinds of wonderful vehicles, such as chariots, palanquins, and litters. There are also clothing trees, from which are born various kinds of wonderful clothes, which are soft, brightly colored, clean, and decorated with various colors. There are also ornament trees, from which are born various kinds of subtle ornaments, such as mani jewels, armlets, earrings, bracelets, and anklets, as well as beautiful decorations for the hands and feet. Such kinds of ornaments are all decorated with various kinds of wonderful mani jewels. There are also incense and garland trees, from which are born various kinds of scented ointments, various kinds of incense, and various kinds of flower garlands. There is also a great ** tree (tree name), most excellent and subtle, its roots are deeply embedded for fifty yojanas (ancient Indian unit of length), its height is one hundred yojanas, and its branches and leaves
遍覆八十逾繕那。雜花開發。其香順風熏百逾繕那。逆風熏五十逾繕那。於此樹下三十三天。雨四月中以天妙五欲共相娛樂。復有歌笑舞樂之樹。從此出生歌笑舞等種種樂器。又有資具之樹。從此出生種種資具。所謂食飲之具。坐臥之具。如是等類種種資具。又彼諸天欲受用時。隨欲隨業應其所須來現手中。
又諸非天隨其所應。受用種種宮殿富樂應知。又北拘盧洲有如是相樹。名曰如意。彼諸人眾所欲資具。從樹而取不由思惟。隨其所須自然在手。復有粳稻不種而獲無有我所。又彼有情竟無系屬決定勝進。又天帝釋有普勝殿。于諸殿中最為殊勝。仍于其處有百樓觀。一一樓觀有百臺閣。一一臺閣有七房室一一房室有七天女。一一天女有七侍女。又彼諸天所有地界。平正如掌竟無高下。履觸之時便生安樂。下足之時陷便至膝。舉足之時隨足還起。於一切時自然而有曼陀羅華遍佈其上。時有微風吹去萎華復引新者。又彼天宮四面各有大街。其形殊妙軌式可觀。清凈端嚴度量齊整。復於四面有四大門。規模宏壯色相希奇。觀之無厭實為殊絕。多有異類妙色藥叉。常所守護。復於四面有四園苑。一名繢車。二名粗澀。三名和雜。四名喜林。其四園外有四勝地。色相殊妙形狀可觀。端嚴無比。其宮東北隅有天會處。名曰
【現代漢語翻譯】 現代漢語譯本 遍覆八十由旬（Yojana，古印度長度單位）。各種各樣的花朵盛開，花香順風可以飄散一百由旬，逆風可以飄散五十由旬。在這樹下，三十三天（Trayastrimsa，佛教欲界六天之一）的天人們在四個月的時間裡，以天界的五種妙欲相互娛樂。還有歌笑舞樂之樹，從此樹中會生出歌唱、歡笑、舞蹈等各種各樣的樂器。又有資具之樹，從此樹中會生出各種各樣的資具，例如食物和飲料，以及坐臥的用具等等。而且那些天人們想要享用的時候，隨著他們的慾望和業力，他們所需要的物品就會出現在手中。 此外，諸位阿修羅（Asura，一種神道生物）也隨其所應，享用各種各樣的宮殿和富樂，應當知曉。而且，在北俱盧洲（Uttarakuru，佛教四大部洲之一）有這樣一種樹，名叫如意樹（Kalpa-vrksa，能隨意滿足人們願望的樹）。那裡的人們想要什麼資具，就從樹上獲取，不需要思索，他們所需要的自然就會出現在手中。還有粳米稻，不需要種植就能獲得，而且沒有『我所有』的概念。而且那裡的眾生沒有任何束縛，必定會不斷進步。而且天帝釋（Sakra，忉利天之主）有普勝殿（Vaijayanta，帝釋天的宮殿），在所有的宮殿中最為殊勝。在那普勝殿中，還有一百座樓閣。每一座樓閣有一百個臺閣。每一個臺閣有七間房室，每一間房室有七位天女。每一位天女有七位侍女。而且那些天人們所居住的土地，平坦如手掌，沒有任何高低不平。腳踩在上面的時候，會感到安樂。放下腳的時候，會陷到膝蓋處，抬起腳的時候，會隨著腳抬起。在任何時候，自然而然地有曼陀羅華（Mandala flower，天界的吉祥之花）遍佈其上。時常有微風吹去凋謝的花朵，又引來新鮮的花朵。而且那些天宮的四面各有大街，其形狀殊妙，規制可觀，清凈端莊，度量整齊。而且在四面有四大門，規模宏大，色相稀奇。觀看它們不會感到厭倦，實在是殊勝絕倫。有很多異類妙色的藥叉（Yaksa，一種守護神），經常守護著這些地方。而且在四面有四個園苑，一名繢車園（Citraratha，帝釋天的花園），二名粗澀園（Rucaka，帝釋天的花園），三名和雜園（Misraka，帝釋天的花園），四名喜林園（Nandana，帝釋天的花園）。這四個園苑之外有四個殊勝之地，色相殊妙，形狀可觀，端莊無比。宮殿的東北角有天人集會之處，名叫……
【English Translation】 English version It covers eighty Yojanas (Yojana, an ancient Indian unit of distance). Various flowers bloom, and their fragrance travels a hundred Yojanas with the wind and fifty Yojanas against the wind. Beneath this tree, the thirty-three devas (Trayastrimsa, one of the six heavens of desire in Buddhism) enjoy themselves for four months, indulging in the five celestial desires. There are also trees of song, laughter, dance, and music, from which various musical instruments such as singing, laughter, and dancing arise. There are also trees of provisions, from which various provisions arise, such as food and drink, and implements for sitting and lying down. Moreover, when those devas wish to enjoy something, according to their desires and karma, whatever they need appears in their hands. Furthermore, the Asuras (Asura, a type of divine being) also enjoy various palaces and riches as appropriate, it should be known. Moreover, in Uttarakuru (Uttarakuru, one of the four great continents in Buddhism) there is a tree called the Kalpa-vrksa (Kalpa-vrksa, a wish-fulfilling tree). The people there obtain whatever provisions they desire from the tree, without thinking, and whatever they need naturally appears in their hands. There is also uncultivated rice that is harvested without planting, and there is no concept of 'mine'. Moreover, the beings there have no attachments and are certain to progress. Furthermore, Sakra (Sakra, the lord of the Trayastrimsa Heaven) has the Vaijayanta Palace (Vaijayanta, Sakra's palace), which is the most magnificent of all palaces. In that Vaijayanta Palace, there are also a hundred pavilions. Each pavilion has a hundred terraces. Each terrace has seven rooms, and each room has seven celestial maidens. Each celestial maiden has seven attendants. Moreover, the land where those devas reside is as flat as the palm of a hand, without any unevenness. When one steps on it, one feels joy. When one puts one's foot down, it sinks to the knee, and when one lifts one's foot, it rises with the foot. At all times, Mandala flowers (Mandala flower, auspicious flowers of the heavens) naturally cover it. A gentle breeze often blows away the withered flowers and brings in fresh ones. Moreover, each of the four sides of those celestial palaces has a main street, whose shape is exquisite, and whose regulations are admirable, pure, dignified, and measured. Moreover, on the four sides, there are four great gates, whose scale is grand, and whose appearance is rare. Looking at them, one never tires, and they are truly extraordinary. There are many Yakshas (Yaksa, a type of guardian deity) of various kinds and wonderful colors, who constantly guard these places. Moreover, on the four sides, there are four gardens, one named Citraratha (Citraratha, Sakra's garden), the second named Rucaka (Rucaka, Sakra's garden), the third named Misraka (Misraka, Sakra's garden), and the fourth named Nandana (Nandana, Sakra's garden). Outside these four gardens, there are four excellent places, whose colors are exquisite, whose shapes are admirable, and whose dignity is unparalleled. In the northeast corner of the palace is a place where the devas gather, called...
善法。諸天入中思惟稱量觀察妙義。近此園側有如意石。其色黃白形質殊妙。其相可觀嚴麗無比。又彼天身自然光曜。闇相若現乃知晝去夜分方來。便於天妙五欲遊戲之中懶墮睡眠。異類之鳥不復和鳴。由此等相以表晝夜。又彼諸天眾妙五欲甚可愛樂。唯發喜樂。彼諸天眾恒為放逸之所持行。常聞種種歌舞音樂鼓譟之聲。調戲言笑談謔等聲。常見種種可意之色。常嗅種種微妙之香。恒嘗種種美好之味。恒觸種種天諸婇女最勝之觸。恒為是樂。牽引其意以度其時。又彼諸天多受如是眾妙欲樂。常無疾病亦無衰老。無飲食等匱乏所作俱生之苦。無如前說於人趣中有餘匱乏之苦。
瑜伽師地論卷第四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之二
複次於色界中。初靜慮地受生諸天。即受彼地離生喜樂。第二靜慮地諸天。受定生喜樂。第三靜慮地諸天。受離喜妙樂。第四靜慮地諸天。受舍念清凈寂靜無動之樂無色界諸天。受極寂靜解脫之樂。又由六種殊勝故。苦樂殊勝應知。一形量殊勝。二柔軟殊勝。三緣殊勝。四時殊勝。五心殊勝。六所依殊勝。何以故。如如身量漸增廣大。如是如是苦轉殊
【現代漢語翻譯】 現代漢語譯本：善法（Śubha Dharma）。諸天進入其中，思惟、稱量、觀察微妙的意義。靠近這個園林的旁邊，有一塊如意石（Cintamani），它的顏色黃白，形狀和質地非常奇妙，它的相貌可以觀賞，莊嚴美麗無比。而且那些天人的身體自然散發光芒，如果黑暗的景象顯現，就知道白天過去，夜晚將要到來。他們便在天界的微妙五欲（Pañcakāmaguṇa）遊戲中懶惰和睡眠。不同種類的鳥不再和諧鳴叫。通過這些景象來表示白天和夜晚。而且那些天人的各種微妙五欲非常可愛和快樂，只產生喜悅和快樂。那些天人總是被放逸所控制和驅使，經常聽到各種歌舞音樂的喧鬧之聲，調戲的言語和談笑等聲音，經常看到各種令人滿意的顏色，經常聞到各種微妙的香氣，總是品嚐各種美好的味道，總是接觸到各種天界婇女最殊勝的觸感。總是因為這些快樂，牽引他們的心意來度過時間。而且那些天人大多享受如此眾多的微妙欲樂，經常沒有疾病，也沒有衰老，沒有飲食等匱乏所造成的俱生之苦，沒有像前面所說的人道中剩餘的匱乏之苦。
瑜伽師地論卷第四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之二
其次，在**中。初禪天（Prathamadhyāna）受生的諸天，即承受那個地方的離生喜樂（vivekaja-prīti-sukha）。二禪天（Dvitīyadhyāna）的諸天，承受定生喜樂（dhyānaja-prīti-sukha）。三禪天（Tritīyadhyāna）的諸天，承受離喜妙樂（vītarāga-sukha）。四禪天（Caturthadhyāna）的諸天，承受舍念清凈寂靜無動的快樂（upekṣā-smṛti-pāriśuddhi）。無色界天（Arūpadhātu）的諸天，承受極其寂靜解脫的快樂。而且由於六種殊勝的緣故，苦樂的殊勝應該知道。一是形量殊勝，二是柔軟殊勝，三是緣殊勝，四是時殊勝，五是心殊勝，六是所依殊勝。為什麼呢？就像身體的量逐漸增加廣大，像這樣苦也更加殊勝。
【English Translation】 English version: Good Dharma (Śubha Dharma). The Devas enter into it, contemplating, measuring, and observing the subtle meanings. Near this garden is a Cintamani stone (Cintamani), its color is yellow and white, its shape and texture are extremely wonderful, its appearance is pleasing to behold, adorned and beautiful beyond compare. Moreover, the bodies of those Devas naturally radiate light, and if a dark appearance manifests, it is known that the day has passed and the night is about to come. They then become lazy and sleep amidst the wonderful five desires (Pañcakāmaguṇa) of the heavenly realm. Different kinds of birds no longer sing in harmony. These signs indicate day and night. Moreover, the various wonderful five desires of those Devas are extremely lovely and joyful, producing only joy and happiness. Those Devas are always controlled and driven by heedlessness, constantly hearing the noisy sounds of various songs, dances, and music, playful words, and jesting laughter. They constantly see various pleasing colors, constantly smell various subtle fragrances, always taste various delicious flavors, and always experience the most excellent touch of various heavenly consorts. They are always drawn by these pleasures, using them to pass their time. Moreover, those Devas mostly enjoy such numerous wonderful sensual pleasures, constantly without illness or old age, without the suffering of being born together with the lack of food and drink, and without the remaining suffering of lack in the human realm as previously mentioned.
Yogācārabhūmi-śāstra, Volume 4 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Volume 5
Said by Bodhisattva Maitreya
Translated by the Tripiṭaka Master Xuanzang under Imperial Edict, the second of the three grounds of the Local Section, with investigation and analysis, etc.
Furthermore, in the **. The Devas born in the First Dhyana (Prathamadhyāna) realm experience the joy and pleasure born of detachment (vivekaja-prīti-sukha) of that realm. The Devas of the Second Dhyana (Dvitīyadhyāna) realm experience the joy and pleasure born of samadhi (dhyānaja-prīti-sukha). The Devas of the Third Dhyana (Tritīyadhyāna) realm experience the wonderful pleasure of being without joy (vītarāga-sukha). The Devas of the Fourth Dhyana (Caturthadhyāna) realm experience the purity of equanimity and mindfulness, the quietude and unmoving pleasure (upekṣā-smṛti-pāriśuddhi). The Devas of the Formless Realm (Arūpadhātu) experience the extremely quiet pleasure of liberation. Moreover, due to six kinds of superiorities, the superiority of suffering and pleasure should be known. First, the superiority of form and measure; second, the superiority of softness; third, the superiority of conditions; fourth, the superiority of time; fifth, the superiority of mind; sixth, the superiority of the basis. Why? Just as the measure of the body gradually increases and becomes vast, so too does suffering become more superior.
勝。如如依止漸更柔軟。如是如是苦轉殊勝。如如苦緣漸更猛盛眾多差別。如是如是苦轉殊勝。如如時分漸遠無間。如是如是苦轉殊勝。如如內心無簡擇力漸漸增廣。如是如是苦轉殊勝。如如所依苦器漸增。如是如是苦轉殊勝。如苦殊勝。如是樂殊勝義。隨其所應廣說應知。又樂有二種。一非聖財所生樂。二聖財所生樂。非聖財所生樂者。謂四種資具為緣得生。一適悅資具。二滋長資具。三清凈資具。四住持資具。適悅資具者。謂車乘衣服諸莊嚴具。歌笑舞樂涂香花鬘種種上妙珍玩樂具。光明照曜男女侍衛種種庫藏。滋長資具者。謂無尋思輪石。椎打筑蹋。按摩等事。清凈資具者。謂吉祥草。頻螺果。螺貝滿甕等事。住持資具者。謂飲及食。聖財所生樂者。謂七聖財為緣得生。何等為七。一信二戒三慚四愧五聞六舍七慧。
複次由十五種相。聖非聖財所生樂差別。何等十五。謂非聖財所生樂能起惡行。聖財所生樂能起妙行。又非聖財所生樂有罪喜樂相應。聖財所生樂無罪喜樂相應。又非聖財所生樂微小不遍所依。聖財所生樂廣大遍滿所依。又非聖財所生樂非一切時有。以依外緣故。聖財所生樂一切時有。以依內緣故。又非聖財所生樂非一切地有。唯欲界故。聖財所生樂一切地有。通三界系及不繫故。又非聖財所
【現代漢語翻譯】 現代漢語譯本 勝。隨著如如（Tathata，真如）的依止逐漸變得柔軟，苦也因此變得更加殊勝。隨著苦的因緣逐漸變得更加猛烈、眾多和差別，苦也因此變得更加殊勝。隨著時間流逝，間隔逐漸消失，苦也因此變得更加殊勝。隨著內心沒有簡擇能力，逐漸增廣，苦也因此變得更加殊勝。隨著所依的苦器逐漸增加，苦也因此變得更加殊勝。如同苦的殊勝一樣，樂的殊勝意義也應隨其所應廣泛解說，應當知曉。另外，樂有兩種：一是非聖財所生樂，二是聖財所生樂。非聖財所生樂，是指以四種資具為緣而生起的樂。一是適悅資具，二是滋長資具，三是清凈資具，四是住持資具。適悅資具，是指車乘、衣服、各種莊嚴具，歌笑、舞樂、涂香、花鬘、種種上妙珍玩樂具，光明照耀、男女侍衛、各種庫藏。滋長資具，是指無尋思輪石、椎打筑蹋等事。清凈資具，是指吉祥草、頻螺果、螺貝滿甕等事。住持資具，是指飲及食。聖財所生樂，是指以七聖財為緣而生起的樂。什麼是七聖財？一是信，二是戒，三是慚，四是愧，五是聞，六是舍，七是慧。
其次，由十五種相，聖財和非聖財所生樂有所差別。哪十五種？非聖財所生樂能引起惡行，聖財所生樂能引起妙行。又，非聖財所生樂有罪，與喜樂相應；聖財所生樂無罪，與喜樂相應。又，非聖財所生樂微小，不遍及所依；聖財所生樂廣大，遍滿所依。又，非聖財所生樂並非一切時都有，因為它依賴外緣；聖財所生樂一切時都有，因為它依賴內緣。又，非聖財所生樂並非一切地都有，只在欲界有；聖財所生樂一切地都有，通於三界系及不繫。
【English Translation】 English version Superior. As the reliance on Tathata (如如, suchness) gradually becomes softer, suffering becomes more excellent accordingly. As the conditions for suffering gradually become more intense, numerous, and differentiated, suffering becomes more excellent accordingly. As the time intervals gradually become shorter and without gaps, suffering becomes more excellent accordingly. As the mind gradually expands without the power of discernment, suffering becomes more excellent accordingly. As the vessels of suffering on which one relies gradually increase, suffering becomes more excellent accordingly. Just as suffering is excellent, so too is the meaning of the excellence of joy, which should be explained extensively as appropriate. Furthermore, there are two kinds of joy: joy arising from non-noble wealth and joy arising from noble wealth. Joy arising from non-noble wealth is that which arises from four kinds of requisites: pleasing requisites, nourishing requisites, purifying requisites, and sustaining requisites. Pleasing requisites include vehicles, clothing, various ornaments, singing, laughter, dancing, music, scented ointments, garlands of flowers, various exquisite and delightful playthings, radiant light, male and female attendants, and various storehouses. Nourishing requisites include thoughtless millstones, mallets, pounding, treading, and so on. Purifying requisites include auspicious grass, Trapa bispinosa fruits, conch shells, and full jars. Sustaining requisites include drinks and food. Joy arising from noble wealth is that which arises from the seven noble riches. What are the seven? They are faith, discipline, shame, embarrassment, learning, generosity, and wisdom.
Furthermore, there are fifteen distinctions between joy arising from noble wealth and joy arising from non-noble wealth. What are the fifteen? Joy arising from non-noble wealth can give rise to evil actions, while joy arising from noble wealth can give rise to virtuous actions. Also, joy arising from non-noble wealth is associated with sinful joy, while joy arising from noble wealth is associated with blameless joy. Also, joy arising from non-noble wealth is small and does not pervade its basis, while joy arising from noble wealth is vast and pervades its basis. Also, joy arising from non-noble wealth is not present at all times because it depends on external conditions, while joy arising from noble wealth is present at all times because it depends on internal conditions. Also, joy arising from non-noble wealth is not present in all realms, only in the desire realm, while joy arising from noble wealth is present in all realms, encompassing the three realms and the unconditioned.
生樂不能引發後世聖非聖財。聖財所生樂能引發後世聖非聖財。又非聖財所生樂若受用時有盡有邊。聖財所生樂若受用時轉更充盛增長廣大。又非聖財所生樂為他劫奪。若王若賊怨及水火。聖財所生樂無能侵奪。又非聖財所生樂不可從今世持往後世。聖財所生樂可從今世持往後世。又非聖財所生樂受用之時不可充足。聖財所生樂受用之時究竟充滿。又非聖財所生樂有怖畏。有怨對。有災橫。有燒惱。不能斷後世大苦。有怖畏者。謂懼當生苦所依處故。有怨對者。謂斗訟違諍所依處故。有災橫者。謂老病死所依處故。有燒惱者。謂由此樂性不真實。如疥癩病虛妄顛倒所依處故。愁嘆憂苦種種熱惱所依處故。不能斷後世大苦者。謂貪瞋等本隨二惑所依處故。聖財所生樂無怖畏。無怨對。無災橫。無燒惱。能斷後世大苦。隨其所應與上相違。廣說應知。又外有欲者受用欲塵。聖慧命者受用正法。由五種相故有差別。由此因緣。說聖慧命者以無上慧命清凈自活。何等為五。一受用正法者不染污故。二受用正法者極畢竟故。三受用正法者一向定故。四受用正法者與余慧命者不共故。五受用正法者有真實樂故。摧伏魔怨故。此中諸受欲者所有欲樂。是隨順喜處貪愛所隨故。是隨順憂處瞋恚所隨故。是隨順舍處無簡擇舍之所隨故。聖
【現代漢語翻譯】 現代漢語譯本 由非聖潔的財富（非聖財）所產生的快樂，不能引發後世獲得聖潔或非聖潔的財富。由聖潔的財富（聖財）所產生的快樂，能夠引發後世獲得聖潔或非聖潔的財富。此外，由非聖潔的財富所產生的快樂，在享用時是有限度和有盡頭的。而由聖潔的財富所產生的快樂，在享用時會變得更加充盛、增長和廣大。再者，由非聖潔的財富所產生的快樂，會被他人劫奪，例如國王、盜賊、仇敵以及水火等災害。而由聖潔的財富所產生的快樂，是無法被侵奪的。而且，由非聖潔的財富所產生的快樂，無法從今世帶到後世。而由聖潔的財富所產生的快樂，可以從今世帶到後世。此外，由非聖潔的財富所產生的快樂，在享用時無法得到滿足。而由聖潔的財富所產生的快樂，在享用時會得到究竟的充滿。還有，由非聖潔的財富所產生的快樂，伴隨著怖畏、怨對、災橫和燒惱，並且不能斷除後世的巨大痛苦。所謂的怖畏，是指懼怕未來將要出生的痛苦所依賴之處。所謂的怨對，是指爭鬥、訴訟和違逆爭端所依賴之處。所謂的災橫，是指衰老、疾病和死亡所依賴之處。所謂的燒惱，是指這種快樂的本質不真實，就像疥瘡、癩病一樣，是虛妄顛倒的依賴之處，也是憂愁、嘆息、憂慮和各種熱惱的依賴之處。不能斷除後世的巨大痛苦，是指貪婪、嗔恨等根本煩惱和隨煩惱所依賴之處。由聖潔的財富所產生的快樂，沒有怖畏、沒有怨對、沒有災橫、沒有燒惱，並且能夠斷除後世的巨大痛苦。與上述情況相反，應該廣泛地瞭解。此外，外道有慾望的人享用慾望的塵垢（欲塵），而具有聖潔智慧生命的人（聖慧命）享用正法。由於五種不同的方面，所以存在差別。由於這個原因，說具有聖潔智慧生命的人以無上的智慧生命清凈地生活。這五種方面是什麼呢？第一，享用正法的人不會被染污。第二，享用正法的人會達到最終的究竟。第三，享用正法的人會走向一定的方向。第四，享用正法的人與其他具有智慧生命的人不相同。第五，享用正法的人擁有真實的快樂，能夠摧伏魔的怨恨。這裡，那些受用慾望的人所擁有的慾望之樂，是隨順喜悅之處，被貪愛所跟隨；是隨順憂愁之處，被嗔恚所跟隨；是隨順捨棄之處，被沒有簡擇的捨棄所跟隨。 聖
【English Translation】 English version The happiness arising from non-noble wealth (非聖財, fēi shèng cái) cannot lead to the acquisition of noble or non-noble wealth in future lives. The happiness arising from noble wealth (聖財, shèng cái) can lead to the acquisition of noble or non-noble wealth in future lives. Furthermore, the happiness arising from non-noble wealth is finite and limited when enjoyed. The happiness arising from noble wealth, when enjoyed, becomes increasingly abundant, grows, and expands. Moreover, the happiness arising from non-noble wealth can be seized by others, such as kings, thieves, enemies, and disasters like water and fire. The happiness arising from noble wealth cannot be seized. Also, the happiness arising from non-noble wealth cannot be carried from this life to future lives. The happiness arising from noble wealth can be carried from this life to future lives. Furthermore, the happiness arising from non-noble wealth cannot be fully satisfied when enjoyed. The happiness arising from noble wealth is ultimately fulfilled when enjoyed. Additionally, the happiness arising from non-noble wealth is accompanied by fear, resentment, calamities, and burning afflictions, and it cannot cut off the great suffering of future lives. 'Fear' refers to the fear of the place upon which future suffering will depend. 'Resentment' refers to the place upon which disputes, lawsuits, and conflicts depend. 'Calamities' refers to the place upon which old age, sickness, and death depend. 'Burning afflictions' refers to the fact that the nature of this happiness is not real, like scabies and leprosy, it is a place upon which false and inverted views depend, and a place upon which sorrow, lamentation, grief, and various burning afflictions depend. 'Cannot cut off the great suffering of future lives' refers to the place upon which fundamental afflictions such as greed and hatred, and secondary afflictions depend. The happiness arising from noble wealth is without fear, without resentment, without calamities, without burning afflictions, and it can cut off the great suffering of future lives. The opposite of the above should be understood extensively as appropriate. Furthermore, those who externally have desires enjoy the dust of desires (欲塵, yù chén), while those with noble wisdom-life (聖慧命, shèng huì mìng) enjoy the true Dharma. There is a difference due to five aspects. For this reason, it is said that those with noble wisdom-life live purely with supreme wisdom-life. What are these five aspects? First, those who enjoy the true Dharma are not defiled. Second, those who enjoy the true Dharma reach the ultimate conclusion. Third, those who enjoy the true Dharma are directed towards a certain direction. Fourth, those who enjoy the true Dharma are not the same as others with wisdom-life. Fifth, those who enjoy the true Dharma have true happiness and can subdue the hatred of demons. Here, the pleasure of desire possessed by those who enjoy desires is in accordance with the place of joy, followed by attachment; it is in accordance with the place of sorrow, followed by hatred; it is in accordance with the place of abandonment, followed by abandonment without discernment. Saint
慧命者受用正法則不如是。又諸有欲者受用欲塵。從不可知本際以來以無常故。舍余欲塵得余欲塵。或於一時都無所得。聖慧命者受用正法則不如是。又受欲者受用欲時。即於此事一起喜愛一起憂恚。復即于彼或時生喜或時生憂。聖慧命者受用正法則不如是。又諸離欲外慧命者。于種種見趣自分別所起邪勝解處。其心猛利種種取著。恒為欲染之所隨逐。雖已離欲復還退起。聖慧命者受用正法則不如是。又受欲者及諸世間已離欲者。所有欲樂及離欲樂。皆非真實。皆為魔怨之所隨逐。如幻如響如影如焰如夢所見。猶如幻作諸莊嚴具。又著樂愚夫諸受欲者。及諸世間已離欲者。凡所受用猶如癲狂如醉亂等。未制魔軍而有受用。是故彼樂為非真實。亦不能制所有魔事。聖慧命者受用正法則不如是。
複次三界有情所依之身當云何觀。謂如毒熱癰粗重所隨故。即於此身樂受生時當云何觀。謂如毒熱癰暫遇冷觸。即於此身苦受生時當云何觀。謂如毒熱癰為熱灰所觸。即於此身不苦不樂受生時當云何觀。謂如毒熱癰離冷熱等觸。自性毒熱而本住故。薄伽梵說。當知樂受壞苦故苦。苦受苦苦故苦。不苦不樂受行苦故苦。又說有有愛味喜。有離愛味喜。有勝離愛味喜。如是等類如經廣說。應知墮二界攝。又薄伽梵建立想受滅樂為
【現代漢語翻譯】 現代漢語譯本： 而那些追求智慧的人，他們享受正法的方式並非如此。此外，那些有慾望的人，他們享受的是慾望之塵（Kama-dhātu，指色、聲、香、味、觸五種感官對像）。從不可追溯的過去到現在，因為無常的緣故，他們捨棄舊的慾望之塵，又得到新的慾望之塵，或者有時根本一無所得。而聖者的智慧生命，他們享受正法的方式並非如此。 此外，那些享受慾望的人，在享受慾望的時候，立刻對此事產生喜愛，也立刻產生憂愁。又立刻因為這件事，有時產生喜悅，有時產生憂愁。而聖者的智慧生命，他們享受正法的方式並非如此。 此外，那些遠離慾望的外道修行者，對於種種見解和趣味，在自己分別所產生的邪惡的勝解之處，他們的心非常強烈，對種種事物產生執著，總是被慾望的染污所纏繞，即使已經遠離了慾望，又會退轉而重新生起慾望。而聖者的智慧生命，他們享受正法的方式並非如此。 此外，那些享受慾望的人，以及那些世間已經遠離慾望的人，他們所有的慾望之樂和離欲之樂，都不是真實的，都被魔怨所纏繞，就像幻象、回聲、影子、火焰、夢中所見一樣，就像幻術變出的各種裝飾品一樣。那些執著于快樂的愚夫，那些享受慾望的人，以及那些世間已經遠離慾望的人，他們所享受的一切，就像癲狂、醉亂一樣，在沒有制服魔軍之前就進行享受，所以他們的快樂不是真實的，也不能制服所有的魔事。而聖者的智慧生命，他們享受正法的方式並非如此。 再者，三界（Trailokya，指欲界、色界、無色界）有情所依賴的身體，應當如何觀察呢？應當觀察它就像毒瘡一樣，被熱惱和粗重所纏繞。那麼，當這個身體產生快樂感受的時候，應當如何觀察呢？應當觀察它就像毒瘡暫時遇到寒冷的接觸一樣。那麼，當這個身體產生痛苦感受的時候，應當如何觀察呢？應當觀察它就像毒瘡被熱灰所接觸一樣。那麼，當這個身體產生不苦不樂感受的時候，應當如何觀察呢？應當觀察它就像毒瘡離開了寒冷和炎熱的接觸，自身具有毒熱的本性而本來就存在一樣。薄伽梵（Bhagavan，佛的稱號，意為世尊）說，應當知道快樂的感受因為會壞滅而帶來痛苦，痛苦的感受因為是苦上加苦而帶來痛苦，不苦不樂的感受因為是行苦而帶來痛苦。又說有對存在的愛所帶來的喜悅，有對遠離存在的愛所帶來的喜悅，有對殊勝的遠離存在的愛所帶來的喜悅。這些等等都如經中所廣泛闡述的。應當知道這些都屬於二界（指欲界和色界）所攝。此外，薄伽梵建立了想受滅（Saṃjñā-vedayita-nirodha，指滅盡定）的快樂作為...
【English Translation】 English version: Those who pursue wisdom do not enjoy the true Dharma in that way. Furthermore, those who have desires enjoy the dust of desires (Kama-dhātu, referring to the five sensory objects of form, sound, smell, taste, and touch). From an unknowable beginning, because of impermanence, they abandon old desire-dust and obtain new desire-dust, or sometimes they obtain nothing at all. The wise life of a holy person does not enjoy the true Dharma in that way. Furthermore, those who enjoy desires, when enjoying desires, immediately develop fondness for the matter and immediately develop sorrow. And immediately because of that matter, sometimes joy arises and sometimes sorrow arises. The wise life of a holy person does not enjoy the true Dharma in that way. Furthermore, those non-Buddhist practitioners who are detached from desires, with regard to various views and interests, in the places of perverse superior understanding arising from their own discriminations, their minds are fierce, and they cling to various things, constantly pursued by the defilements of desire. Even though they have detached themselves from desire, they regress and arise again. The wise life of a holy person does not enjoy the true Dharma in that way. Furthermore, those who enjoy desires and those in the world who have detached themselves from desires, all their pleasures of desire and pleasures of detachment from desire are not real; they are all pursued by demonic adversaries, like illusions, echoes, shadows, flames, and things seen in dreams, like ornaments created by illusion. Those foolish people who cling to pleasure, those who enjoy desires, and those in the world who have detached themselves from desires, all that they enjoy is like madness, drunkenness, and confusion. They enjoy before subduing the armies of Mara (demon), therefore their pleasure is not real, nor can it subdue all demonic affairs. The wise life of a holy person does not enjoy the true Dharma in that way. Furthermore, how should one contemplate the body upon which sentient beings in the three realms (Trailokya, referring to the desire realm, the form realm, and the formless realm) depend? One should contemplate it as being like a poisonous, hot boil, accompanied by heaviness. Then, when a pleasant feeling arises in this body, how should one contemplate it? One should contemplate it as being like a poisonous, hot boil temporarily encountering a cold touch. Then, when a painful feeling arises in this body, how should one contemplate it? One should contemplate it as being like a poisonous, hot boil touched by hot ashes. Then, when a feeling that is neither painful nor pleasant arises in this body, how should one contemplate it? One should contemplate it as being like a poisonous, hot boil that has left cold and hot touches, possessing its own poisonous and hot nature and existing as it is. The Bhagavan (Bhagavan, a title of the Buddha, meaning World-Honored One) said, 'One should know that pleasant feeling is painful because it decays, painful feeling is painful because it is pain upon pain, and feeling that is neither painful nor pleasant is painful because it is the pain of conditioned existence.' It is also said that there is joy derived from love of existence, joy derived from detachment from love of existence, and joy derived from superior detachment from love of existence. These and other such things are extensively explained in the sutras. One should know that these are included within the two realms (referring to the desire realm and the form realm). Furthermore, the Bhagavan established the pleasure of the cessation of perception and feeling (Saṃjñā-vedayita-nirodha, referring to the cessation attainment) as...
樂中第一。此依住樂非謂受樂。又說有三種樂。謂離貪離瞋離癡。此三種樂唯無漏界中可得。是故此樂名為常樂。無漏界攝。
複次飲食受用者。謂三界將生已生有情壽命安住。此中當知觸意思識三種食故。一切三界有情壽命安住。段食一種唯令欲界有情壽命安住。又于那落迦受生有情。有微細段食。謂腑藏中有微動風。由此因緣彼得久住。餓鬼傍生人中有粗段食。謂作分段而啖食之。復有微細食。謂住羯羅藍等位有情及欲界諸天。由彼食已。所有段食流入一切身份支節。尋即消化無有便穢。
複次淫慾受用者。諸那落迦中所有有情皆無淫事。所以者何。由彼有情長時無間多受種種極猛利苦。由此因緣。彼諸有情若男于女不起女欲。若女于男不起男欲。何況展轉二二交會。若鬼傍生人中所有依身。苦樂相雜故有淫慾。男女展轉二二交會不凈流出。欲界諸天雖行淫慾無此不凈。然于根門有風氣出煩惱便息。四大王眾天。二二交會熱惱方息。如四大王眾天。三十三天亦爾。時分天。唯互相抱熱惱便息。知足天。唯相執手熱惱便息。樂化天。相顧而笑熱惱便息。他化自在天。眼相顧視熱惱便息。又三洲人。攝受妻妾施設嫁娶。北拘盧洲無我所故無攝受故。一切有情無攝受妻妾亦無嫁娶。如三洲人。如是大力鬼及
【現代漢語翻譯】 現代漢語譯本 快樂之中最為殊勝。這裡所說的安住于快樂，並非指感受快樂本身。而且，佛經中還提到有三種快樂，即遠離貪慾的快樂、遠離嗔恨的快樂和遠離愚癡的快樂。這三種快樂只有在無漏的境界中才能獲得。因此，這種快樂被稱為常樂，屬於無漏的境界。
其次，關於飲食的受用，指的是三界（欲界、色界、無色界）中將要出生或已經出生的有情眾生的壽命得以安住。這裡應當知道，依靠觸（sparśa，感覺）、意思（manas-cetana，意志）、識（vijñāna，意識）這三種食，一切三界有情眾生的壽命才能安住。而段食（kabaḍīkāra-āhāra，粗糙的食物）這一種食物，只能使欲界有情眾生的壽命安住。此外，在那落迦（naraka，地獄）中受生的有情眾生，也有微細的段食，指的是他們腑臟中有一種微動的風。由於這種因緣，他們才能得以長久地存活。餓鬼（preta，餓鬼）、傍生（tiryagyoni，畜生）、人道中的眾生，則有粗糙的段食，即需要將食物分段來吃。還有一種微細的食物，是那些處於羯羅藍（kalala，受精卵）等狀態的有情眾生以及欲界諸天所食用的。他們食用之後，所有的段食會流入身體的各個分支和關節，迅速消化，不會產生大小便等穢物。
再次，關於淫慾的受用，在那落迦中的所有有情眾生都沒有淫慾之事。這是為什麼呢？因為這些有情眾生長時間、不間斷地遭受各種極其猛烈的痛苦。由於這個原因，這些有情眾生，無論是男性對女性，還是女性對男性，都不會生起淫慾之心。更何況是相互之間進行交合。而鬼道、傍生道、人道中的眾生，由於身體所感受的苦樂相互交雜，所以會有淫慾。男女之間相互交合，會有不凈之物流出。欲界諸天雖然也有淫慾行為，但沒有這種不凈之物。只是在性器官處會有風氣排出，煩惱便會平息。四大王眾天（Cāturmahārājakāyika-deva）的天人，需要二二交合才能平息熱惱。如同四大王眾天一樣，三十三天（Trāyastriṃśa）也是如此。時分天（Yāmā-deva），只需要互相擁抱就能平息熱惱。知足天（Tuṣita-deva），只需要互相執手就能平息熱惱。樂化天（Nirmāṇarati-deva），只需要互相顧視而笑就能平息熱惱。他化自在天（Paranirmita-vaśavartin-deva），只需要眼神相顧就能平息熱惱。此外，三洲（指東勝身洲、南贍部洲、西牛貨洲）的人們，會攝取妻妾，設立嫁娶。而北拘盧洲（Uttarakuru）因為沒有『我所』的觀念，沒有攝取，所以一切有情眾生既沒有攝取妻妾，也沒有嫁娶。如同三洲的人一樣，那些大力鬼以及...
【English Translation】 English version The foremost among pleasures. This abiding in pleasure is not the same as experiencing pleasure. Moreover, it is said that there are three kinds of pleasure: namely, being free from greed, being free from hatred, and being free from delusion. These three kinds of pleasure can only be attained in the realm of the unconditioned (anāsrava-dhātu). Therefore, this pleasure is called eternal pleasure (nitya-sukha) and is included in the realm of the unconditioned.
Furthermore, regarding the enjoyment of food and drink, it refers to the sustenance of life for sentient beings in the three realms (trayo dhātava: kāma-dhātu, rūpa-dhātu, arūpa-dhātu) who are about to be born or have already been born. Here, it should be understood that the life of all sentient beings in the three realms is sustained by three kinds of food: contact (sparśa-āhāra), volition (manas-cetana-āhāra), and consciousness (vijñāna-āhāra). Coarse food (kabaḍīkāra-āhāra) alone sustains the life of sentient beings in the desire realm (kāma-dhātu). Moreover, sentient beings born in the hells (naraka) have subtle coarse food, which refers to the subtle wind moving within their internal organs. Due to this cause, they are able to endure for a long time. Ghosts (preta), animals (tiryagyoni), and humans have coarse food, which they divide into portions and consume. There is also subtle food, which is consumed by sentient beings in the state of kalala (embryo) and the gods of the desire realm. After they consume this food, it flows into all the branches and joints of their bodies, and it is quickly digested without any excrement or impurities.
Furthermore, regarding the enjoyment of sexual desire, all sentient beings in the hells have no sexual activity. Why is this? Because these sentient beings constantly and uninterruptedly experience various extremely intense sufferings. Due to this reason, these sentient beings, whether male towards female or female towards male, do not arise sexual desire. How much less would they engage in mutual intercourse. Sentient beings in the realms of ghosts, animals, and humans experience a mixture of suffering and pleasure, and therefore they have sexual desire. When males and females engage in mutual intercourse, impure substances are discharged. Although the gods of the desire realm engage in sexual activity, there are no such impurities. Instead, wind is emitted from their sexual organs, and their afflictions are pacified. The gods of the Four Great Kings Heaven (Cāturmahārājakāyika-deva) can only pacify their heat and agitation through intercourse. Like the gods of the Four Great Kings Heaven, so too are the gods of the Thirty-three Heavens (Trāyastriṃśa). The gods of the Yama Heaven (Yāmā-deva) can pacify their heat and agitation simply by embracing each other. The gods of the Tuṣita Heaven (Tuṣita-deva) can pacify their heat and agitation simply by holding hands. The gods of the Nirmāṇarati Heaven (Nirmāṇarati-deva) can pacify their heat and agitation simply by looking at each other and smiling. The gods of the Paranirmita-vaśavartin Heaven (Paranirmita-vaśavartin-deva) can pacify their heat and agitation simply by gazing at each other. Furthermore, the people of the three continents (referring to Pūrvavideha, Jambudvīpa, Aparagodānīya) take wives and establish marriages. In Uttarakuru, because there is no concept of 'mine' and no attachment, all sentient beings neither take wives nor establish marriages. Like the people of the three continents, so too are the powerful ghosts and...
欲界諸天亦爾。唯除樂化天及他化自在天。又一切欲界天眾無有處女胎藏。然四大王眾天于父母肩上或於懷中。如五歲小兒欻然化出。三十三天如六歲。時分天如七歲。知足天如八歲。樂化天如九歲。他化自在天如十歲。
複次生建立者謂三種欲生。或有眾生現住欲塵。由此現住欲塵故富貴自在。彼復云何。謂一切人及四大王眾天乃至善知足天。是名第一欲生。或有眾生變化欲塵。由此變化欲塵故富貴自在。彼復云何。謂樂化天。由彼諸天為自己故化為欲塵。非為他故。唯自變化諸欲塵故富貴自在。是名第二欲生。或有眾生他化欲塵。由他所化諸欲塵故富貴自在。彼復云何謂他化自在天。由彼諸天為自因緣亦能變化為他因緣亦能變化。故於自化非為希奇用他所化欲塵為富貴自在。故說此天為他化自在。非彼諸天唯受用他所化欲塵。亦有受用自所化欲塵者。是名第三欲生。復有三種樂生。或有眾生用離生喜樂灌灑其身。謂初靜慮地諸天。是名第一樂生。或有眾生由定生喜樂灌灑其身。謂第二靜慮地諸天。是名第二樂生。或有眾生以離喜樂灌灑其身。謂第三靜慮地諸天。是名第三樂生。問何故建立三種欲生三種樂生耶。答由三種求故。一欲求。二有求。三梵行求。謂若諸沙門或婆羅門墮欲求者。一切皆為三種欲生。
【現代漢語翻譯】 現代漢語譯本：欲界諸天也是如此（指化生）。只有樂化天（Nirmanarati，自己創造快樂的天）和他化自在天（Paranirmitavasavartin，能隨意利用他人創造的快樂的天）例外。而且，所有欲界天眾都沒有處女通過胎生的方式出生。然而，四大王眾天（Caturmaharajika，四大天王所居住的天）的眾生，像五歲的小孩一樣，突然從父母的肩膀上或懷中化生出來。三十三天（Trayastrimsa，帝釋天所居住的天）的眾生像六歲的小孩。時分天（Yamadeva，夜摩天）的眾生像七歲的小孩。知足天（Tusita，兜率天）的眾生像八歲的小孩。樂化天的眾生像九歲的小孩。他化自在天的眾生像十歲的小孩。
其次，關於生的建立，指的是三種欲生。有些眾生安住于欲塵（kama-dhatu，感官享受）。由於安住于欲塵，所以他們富貴自在。這些眾生是什麼呢？指的是所有的人以及四大王眾天乃至善知足天。這被稱為第一種欲生。有些眾生變化欲塵。由於變化欲塵，所以他們富貴自在。這些眾生是什麼呢？指的是樂化天。因為這些天人為自己創造欲塵，而不是爲了他人。僅僅因為自己變化諸欲塵，所以富貴自在。這被稱為第二種欲生。有些眾生利用他人變化的欲塵。由於利用他人所變化的諸欲塵，所以富貴自在。這些眾生是什麼呢？指的是他化自在天。因為這些天人爲了自己的緣故能夠變化，也爲了他人的緣故能夠變化。因此，對於自己變化並不覺得稀奇，而是利用他人所變化的欲塵來獲得富貴自在。所以說這個天是他化自在。並非這些天人僅僅受用他人所變化的欲塵，也有受用自己所變化的欲塵的。這被稱為第三種欲生。還有三種樂生。有些眾生用遠離（欲界）所生的喜樂來灌灑自身，指的是初禪天的諸天。這被稱為第一種樂生。有些眾生用由禪定所生的喜樂來灌灑自身，指的是第二禪天的諸天。這被稱為第二種樂生。有些眾生用遠離喜樂的舍（upeksa，平靜）來灌灑自身，指的是第三禪天的諸天。這被稱為第三種樂生。問：為什麼建立三種欲生和三種樂生呢？答：因為有三種求：一、欲求（kama-tanha，對感官享受的渴求）；二、有求（bhava-tanha，對存在的渴求）；三、梵行求（brahmacariya-tanha，對清凈生活的渴求）。如果那些沙門（sramana，出家修行者）或婆羅門（brahmana，祭司）墮入欲求，那麼一切都爲了這三種欲生。
【English Translation】 English version: The same applies to the gods of the Desire Realm (Kama-dhatu), except for the Nirmanarati (Those who delight in creating) and Paranirmitavasavartin (Those who have power over what is created by others) heavens. Furthermore, all beings in the Desire Realm are not born from a virgin's womb. However, the beings of the Caturmaharajika (Heaven of the Four Great Kings) heaven suddenly appear as if transformed from the shoulders or laps of their parents, like a five-year-old child. The beings of the Trayastrimsa (Heaven of the Thirty-three) heaven are like six-year-olds. The beings of the Yamadeva (Heaven of Yama) heaven are like seven-year-olds. The beings of the Tusita (Contented Heaven) heaven are like eight-year-olds. The beings of the Nirmanarati heaven are like nine-year-olds. The beings of the Paranirmitavasavartin heaven are like ten-year-olds.
Next, regarding the establishment of births, there are three types of desire-born beings. Some beings dwell in desire-dust (kama-dhatu, sensual pleasures). Because they dwell in desire-dust, they are rich and free. Who are these beings? They are all humans and the beings of the Caturmaharajika heaven up to the Tusita heaven. This is called the first type of desire-born being. Some beings transform desire-dust. Because they transform desire-dust, they are rich and free. Who are these beings? They are the Nirmanarati heaven. Because these gods transform desire-dust for themselves, not for others. They are rich and free solely because they transform desire-dust themselves. This is called the second type of desire-born being. Some beings use desire-dust transformed by others. Because they use desire-dust transformed by others, they are rich and free. Who are these beings? They are the Paranirmitavasavartin heaven. Because these gods can transform for their own sake and also transform for the sake of others. Therefore, they do not find their own transformation remarkable, but use the desire-dust transformed by others to gain wealth and freedom. Therefore, this heaven is called Paranirmitavasavartin (Having power over what is created by others). It is not that these gods only enjoy desire-dust transformed by others; they also enjoy desire-dust transformed by themselves. This is called the third type of desire-born being. There are also three types of pleasure-born beings. Some beings bathe their bodies with the joy and pleasure born from detachment (from the Desire Realm), referring to the gods of the First Dhyana (Jhana) heaven. This is called the first type of pleasure-born being. Some beings bathe their bodies with the joy and pleasure born from samadhi (meditative concentration), referring to the gods of the Second Dhyana heaven. This is called the second type of pleasure-born being. Some beings bathe their bodies with equanimity (upeksa, serenity) that is detached from joy and pleasure, referring to the gods of the Third Dhyana heaven. This is called the third type of pleasure-born being. Question: Why are three types of desire-born beings and three types of pleasure-born beings established? Answer: Because there are three types of craving: 1. Desire-craving (kama-tanha, craving for sensual pleasures); 2. Existence-craving (bhava-tanha, craving for existence); 3. Brahma-conduct-craving (brahmacariya-tanha, craving for a pure life). If those sramanas (wandering ascetics) or brahmanas (priests) fall into desire-craving, then everything is for these three types of desire-born beings.
更無增過。若諸沙門或婆羅門墮有求者。多分求樂。由貪樂故。一切皆為三種樂生。由諸世間為不苦不樂寂靜生處起追求者極為鮮少故。此以上不立為生。若諸沙門或婆羅門墮梵行求者。一切皆為求無漏界。或復有一墮邪梵行求者。為求不動空無邊處識無邊處無所有處非想非非想處。起邪分別。謂為解脫。當知此是有上梵行求。無上梵行求者。謂求無漏界。
複次自體建立者。謂於三界中所有眾生有四種得自體差別。或有所得自體。由自所害不由他害。謂有欲界天。名遊戲忘念。彼諸天眾。或時耽著種種戲樂。久相續住。由久住故忘失憶念。由失念故從彼處沒。或復有天名曰意憤。彼諸天眾。有時展轉角眼相視。由相視故意憤轉增。意憤增故從彼處沒。或有所得自體。由他所害不由自害。謂處羯羅藍遏部曇閉尸鍵南位。及在母腹中所有眾生。或有所得自體。亦由自害亦由他害。謂即彼眾生處已生位。諸根圓滿諸根成就。或有所得自體。亦非自害亦非他害。謂色無色界諸天。一切那落迦。似那落迦鬼。如來使者。住最後身。慈定滅定若無諍定若處中有。如是等類。
云何因緣果建立。謂略說有四種。一由相故。二由依處故。三由差別故。四由建立故。
因等相者。謂若由此為先此為建立。此和合故彼
【現代漢語翻譯】 現代漢語譯本 更無增減。如果那些沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司）墮入有所求的境地，大多是追求快樂。由於貪圖享樂的緣故，一切都爲了三種樂的產生。由於世間對於不苦不樂的寂靜生處發起追求的人極少，所以這以上不被認為是真正的『生』。如果那些沙門或婆羅門墮入梵行（Brahmacarya，清凈行）的追求，一切都是爲了追求無漏界（Anāsrava-dhātu，沒有煩惱的境界）。或者又有一些人墮入邪梵行的追求，爲了追求不動（Ākiñcanyāyatana，無所有處）、空無邊處（Ākāśānantyāyatana，認為空是無限的禪定境界）、識無邊處（Vijñānānantyāyatana，認為意識是無限的禪定境界）、無所有處（Ākiñcanyāyatana，一無所有的禪定境界）、非想非非想處（Naivasaṃjñānāsaṃjñāyatana，既非有想也非無想的禪定境界），而產生錯誤的分別，認為這就是解脫。應當知道這是有上的梵行追求。無上的梵行追求，是指追求無漏界。
其次是自體建立。指的是在三界（Trailokya，欲界、色界、無色界）中所有眾生有四種獲得自體的差別。或者有所獲得的自體，是由自己所害而不是由他人所害。例如欲界天（Kāmadhātu，有情慾唸的天界）中，有一種天叫做遊戲忘念（Krīḍāpramoṣitāḥ，沉迷遊戲而忘記正念的天人）。那些天眾，有時沉溺於各種嬉戲娛樂，長久地持續下去。由於長久地沉溺，而忘記了憶念。由於失去憶念，就從那個地方墮落。或者又有一種天叫做意憤（Manaḥpradoṣikāḥ，心懷憤怒的天人）。那些天眾，有時互相怒目而視。由於互相怒視，故意憤逐漸增加。意憤增加的緣故，就從那個地方墮落。或者有所獲得的自體，是由他人所害而不是由自己所害。例如處於羯羅藍（Kalala，受精卵最初形態）、遏部曇（Arbuda，受精卵稍有凝結的狀態）、閉尸（Peśī，肉團狀態）、鍵南（Ghana，凝結狀態）階段，以及在母親腹中的所有眾生。或者有所獲得的自體，既由自己所害也由他人所害。指的是那些眾生處於已經出生的階段，諸根圓滿，諸根成就。或者有所獲得的自體，既非自己所害也非他人所害。指的是色無色諸天（Rūpārūpadhātu，色界和無色界的天人），一切那落迦（Naraka，地獄），類似那落迦的鬼，如來使者（Tathāgata-dūta，佛陀的使者），處於最後身（Antimadeha，最後一次輪迴的身體），慈定（Maitrī-samādhi，慈悲的禪定）、滅定（Nirodha-samāpatti，滅盡一切感受和思想的禪定）、若無諍定（Araṇā-samādhi，沒有爭論的禪定），或者處於中有（Antarābhava，死亡到投生之間的狀態）。像這些等等。
什麼是因緣果的建立？簡略地說有四種：一是由於相的緣故，二是由於依處的緣故，三是由於差別的緣故，四是由於建立的緣故。
因等等的相，指的是如果由此作為先導，由此作為建立，由此和合的緣故，彼
【English Translation】 English version There is no increase or decrease. If those Śrāmaṇas (ascetics) or Brāhmaṇas (priests) fall into seeking, most seek pleasure. Because of craving for pleasure, everything is for the sake of the arising of the three kinds of pleasure. Because there are very few in the world who seek the tranquil place of neither suffering nor pleasure, therefore, what is above this is not established as 'birth'. If those Śrāmaṇas or Brāhmaṇas fall into seeking Brahmacarya (pure conduct), everything is for the sake of seeking the Anāsrava-dhātu (untainted realm). Or some fall into seeking wrong Brahmacarya, seeking the Ākiñcanyāyatana (state of no-thingness), Ākāśānantyāyatana (sphere of infinite space), Vijñānānantyāyatana (sphere of infinite consciousness), Ākiñcanyāyatana (sphere of no-thingness), Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception), generating wrong discriminations, thinking that this is liberation. Know that this is the seeking of superior Brahmacarya. The seeking of unsurpassed Brahmacarya is the seeking of the Anāsrava-dhātu.
Next is the establishment of self-entity. It refers to the fact that among all sentient beings in the Trailokya (three realms: desire realm, form realm, formless realm), there are four kinds of differences in obtaining self-entity. Or there are those who obtain self-entity, harmed by themselves and not by others. For example, in the Kāmadhātu (desire realm), there are gods called Krīḍāpramoṣitāḥ (gods who forget mindfulness due to indulgence in games). Those gods sometimes indulge in various games and pleasures, dwelling for a long time continuously. Because of dwelling for a long time, they forget mindfulness. Because of losing mindfulness, they fall from that place. Or there are gods called Manaḥpradoṣikāḥ (gods with angry minds). Those gods sometimes glare at each other. Because of glaring at each other, intentional anger gradually increases. Because of the increase of intentional anger, they fall from that place. Or there are those who obtain self-entity, harmed by others and not by themselves. For example, those who are in the stage of Kalala (initial stage of the fertilized egg), Arbuda (slightly solidified state of the fertilized egg), Peśī (flesh mass state), Ghana (solidified state), and all sentient beings in the mother's womb. Or there are those who obtain self-entity, harmed by both themselves and others. It refers to those sentient beings who are in the stage of having already been born, with complete faculties and accomplished faculties. Or there are those who obtain self-entity, harmed by neither themselves nor others. It refers to the gods of the Rūpārūpadhātu (form and formless realms), all Narakas (hells), ghosts similar to Narakas, Tathāgata-dūtas (messengers of the Buddha), those who are in their Antimadeha (last body), Maitrī-samādhi (loving-kindness samadhi), Nirodha-samāpatti (cessation samadhi), Araṇā-samādhi (non-contention samadhi), or those who are in the Antarābhava (intermediate state between death and rebirth). Such as these and so on.
What is the establishment of cause, condition, and result? Briefly speaking, there are four kinds: first, due to the cause of characteristics; second, due to the cause of the place of reliance; third, due to the cause of differences; fourth, due to the cause of establishment.
The characteristics of cause and so on, refer to if this is the precursor, this is the establishment, and due to the combination of this, that
法生。或得或成或辦或用。說此為彼因。
問以誰為先誰為建立。誰和合故何法生耶。答自種子為先。除種子依所餘若有色若無色依及業為建立。助伴所緣為和合故。隨其所應欲系色系無色系及不繫諸法生。
問以誰為先誰為建立。誰和合故得何法耶。答聲聞獨覺如來種性為先。內分力為建立。外分力為和合故。證得煩惱離系涅槃。內分力者。謂如理作意少欲知足。等內分善法及得人身生在聖處。諸根無缺無事業障。于其善處深生凈信。如是等法名內分力。外分力者。謂諸佛興世宣說妙法教法猶存。住正法者隨順而轉。具悲信者以為施主。如是等法名外分力。
問以誰為先誰為建立。誰和合故何法成耶。答所知勝解愛樂為先。宗因譬喻為建立。不相違眾善敵論者為和合故。所立義成。
問以誰為先誰為建立。誰和合故何法辦耶。答工巧智為先。隨彼勤劬為建立。工巧業處眾具為和合故。工巧業處辦。又愛為先。由食住者依止為建立。四食為和合故。受生有情安住充辦。
問以誰為先誰為建立。誰和合故何法用耶。答即自種子為先。即此生為建立。即此生緣為和合故。自業諸法作用可知。何等名為自業作用。
謂眼以見為業。如是余根各自業用應知。又地能持水能爛火能燒風能燥
【現代漢語翻譯】 現代漢語譯本：法生（Dharma-origination）。或者獲得，或者成就，或者辦妥，或者使用。說這個是那個的因。
問：以什麼為先，以什麼為建立，什麼和合的緣故，什麼法產生呢？答：以自身種子為先。除了種子，依靠其餘的，如果有色的，或者無色的，所依以及業為建立。助伴所緣為和合的緣故。隨其所應，欲界、色界、無色界以及不繫縛的諸法產生。
問：以什麼為先，以什麼為建立，什麼和合的緣故，獲得什麼法呢？答：以聲聞（Śrāvaka，聽聞佛法者）、獨覺（Pratyekabuddha，獨自覺悟者）、如來（Tathāgata，佛的稱號）的種性為先。內分力為建立。外分力為和合的緣故。證得煩惱離系涅槃（Nirvana，解脫）。內分力是指：如理作意、少欲知足等內分的善法，以及獲得人身、生在聖地、諸根沒有殘缺、沒有事業上的障礙、對於善處深深生起凈信。像這樣的法名為內分力。外分力是指：諸佛出世宣說妙法，教法仍然存在，修行正法的人隨順而行，具有悲心和信心的人作為施主。像這樣的法名為外分力。
問：以什麼為先，以什麼為建立，什麼和合的緣故，什麼法成就呢？答：以所知勝解、愛樂為先。宗（thesis）、因（reason）、譬喻（example）為建立。不相違背的眾多善意的辯論者為和合的緣故。所立的義理成就。
問：以什麼為先，以什麼為建立，什麼和合的緣故，什麼法辦妥呢？答：以工巧智為先。隨著那個勤奮努力為建立。工巧業處的各種器具為和合的緣故。工巧業處辦妥。又以愛為先。由食物居住者依止為建立。四食為和合的緣故。受生的有情安住充實辦妥。
問：以什麼為先，以什麼為建立，什麼和合的緣故，什麼法使用呢？答：即以自身種子為先。即以這個生為建立。即以這個生緣為和合的緣故。自身業的諸法作用可以知道。什麼叫做自身業的作用呢？
答：眼以見為業。像這樣其餘的根各自的業用應當知道。又地能持，水能爛，火能燒，風能燥。
【English Translation】 English version: Dharma-origination. Either obtaining, or accomplishing, or completing, or using. Saying this is the cause of that.
Question: With what as the antecedent, with what as the establishment, due to the combination of what, does what Dharma arise? Answer: With its own seed as the antecedent. Apart from the seed, relying on the rest, whether it is with form or without form, the reliance and karma as the establishment. The assisting companions and objects are due to the combination. According to what is appropriate, the desire realm, the form realm, the formless realm, and the unconditioned Dharmas arise.
Question: With what as the antecedent, with what as the establishment, due to the combination of what, what Dharma is obtained? Answer: With the lineage of Śrāvaka (Hearer), Pratyekabuddha (Solitary Buddha), and Tathāgata (Thus Come One) as the antecedent. Inner strength as the establishment. Outer strength as the combination. One attains the Nirvana (liberation) of detachment from afflictions. Inner strength refers to: appropriate attention, few desires, contentment, and other inner good Dharmas, as well as obtaining a human body, being born in a sacred place, having complete faculties, having no obstacles in one's endeavors, and deeply generating pure faith in good places. Such Dharmas are called inner strength. Outer strength refers to: the Buddhas appearing in the world and proclaiming the wonderful Dharma, the teachings still existing, those who practice the correct Dharma following accordingly, and those with compassion and faith acting as benefactors. Such Dharmas are called outer strength.
Question: With what as the antecedent, with what as the establishment, due to the combination of what, what Dharma is accomplished? Answer: With the understanding and delight in what is known as the antecedent. Thesis, reason, and example as the establishment. Non-contradictory and well-meaning debaters as the combination. The established meaning is accomplished.
Question: With what as the antecedent, with what as the establishment, due to the combination of what, what Dharma is completed? Answer: With skillful intelligence as the antecedent. Following that diligent effort as the establishment. Various tools of skillful craftsmanship as the combination. The skillful craftsmanship is completed. Also, with love as the antecedent. Those who rely on food and dwelling as the establishment. The four kinds of nutriment as the combination. Sentient beings who are to be born dwell in peace and are fully provided for.
Question: With what as the antecedent, with what as the establishment, due to the combination of what, what Dharma is used? Answer: With its own seed as the antecedent. With this birth as the establishment. With the conditions of this birth as the combination. The functions of one's own karma can be known. What is called the function of one's own karma?
Answer: The eye has seeing as its function. Likewise, the respective functions of the other senses should be known. Also, earth can hold, water can rot, fire can burn, and wind can dry.
。如是等類當知外分自業差別。
因等依處者。謂十五種。一語。二領受。三習氣。四有潤種子。五無間滅。六境界。七根。八作用。九士用。十真實見。十一隨順。十二差別功能。十三和合。十四障礙。十五無障礙。
因等差別者。謂十因四緣五果十因者。一隨說因。二觀待因。三牽引因。四生起因。五攝受因。六引發因。七定異因。八同事因。九相違因。十不相違因。四緣者。一因緣。二等無間緣。三所緣緣。四增上緣。五果者。一異熟果。二等流果。三離系果。四士用果。五增上果。
因等建立者。謂依語因依處。施設隨說因。所以者何。由於欲界系法色無色界系法及不繫法施設。名為先故想轉。想為先故語轉。由語故隨見聞覺知起諸言說。是故依語依處施設隨說因。依領受因依處。施設觀待因。所以者何。由諸有情。諸有欲求欲系樂者。彼觀待此。于諸欲具或為求得或為積集或為受用。諸有欲求色無色系樂者。彼觀待此。于彼諸緣或為求得或為受用。諸有欲求不繫樂者。彼觀待此。于彼諸緣或為求得或為受用。諸有不欲苦者。彼觀待此。于彼生緣于彼斷緣。或為遠離或為求得或為受用。是故依領受依處。施設觀待因。依習氣因依處。施設牽引因。所以者何。由凈不凈業熏習三界諸行。于愛
【現代漢語翻譯】 現代漢語譯本：像這些等等都應當知道是外在部分的自身業力差別。
因等等所依賴之處，是指十五種。一是語言（語，指表達的工具）。二是領受（領受，指感受）。三是習氣（習氣，指長期養成的習慣）。四是有潤種子（有潤種子，指具有潛在發展能力的種子）。五是無間滅（無間滅，指立即消失）。六是境界（境界，指感知的對象）。七是根（根，指感覺器官）。八是作用（作用，指功能）。九是士用（士用，指人的行為）。十是真實見（真實見，指正確的見解）。十一是隨順（隨順，指順應）。十二是差別功能（差別功能，指不同的功能）。十三是和合（和合，指結合）。十四是障礙（障礙，指阻礙）。十五是無障礙（無障礙，指沒有阻礙）。
因等等的差別，是指十因、四緣、五果。十因是：一是隨說因（隨說因，指跟隨言語而產生的因）。二是觀待因（觀待因，指依賴於其他條件而存在的因）。三是牽引因（牽引因，指牽引結果產生的因）。四是生起因（生起因，指產生結果的因）。五是攝受因（攝受因，指接受和保持結果的因）。六是引發因（引發因，指引發結果的因）。七是定異因（定異因，指決定結果差異的因）。八是同事因（同事因，指與結果同時存在的因）。九是相違因（相違因，指與結果相違背的因）。十是不相違因（不相違因，指與結果不相違背的因）。四緣是：一是因緣（因緣，指主要原因）。二是等無間緣（等無間緣，指緊接著前一念而生起的緣）。三是所緣緣（所緣緣，指作為認識對象的緣）。四是增上緣（增上緣，指增強作用的緣）。五果是：一是異熟果（異熟果，指不同時成熟的果報）。二是等流果（等流果，指與原因相似的果報）。三是離系果（離系果，指脫離束縛的果報）。四是士用果（士用果，指人的行為所產生的果報）。五是增上果（增上果，指增強作用所產生的果報）。
因等等的建立，是指依靠語言（語）的因和所依賴之處，來施設隨說因。為什麼呢？因為對於欲界系（欲界系，指屬於慾望世界的）的法、色無色界系（色無色界系，指屬於色界和無色世界的）的法以及不繫（不繫，指不屬於任何世界的）的法進行施設。名為先，所以想（想，指思維）轉變；想為先，所以語言轉變；由於語言的緣故，隨著見聞覺知而產生各種言說。因此，依靠語言（語）的所依之處來施設隨說因。依靠領受（領受）的因和所依賴之處，來施設觀待因。為什麼呢？因為各種有情（有情，指有情眾生），那些想要追求欲界系（欲界系）快樂的人，他們觀待這些，對於各種慾望的工具，或者爲了求得，或者爲了積聚，或者爲了受用。那些想要追求色無色界系（色無色界系）快樂的人，他們觀待這些，對於那些因緣，或者爲了求得，或者爲了受用。那些想要追求不繫（不繫）快樂的人，他們觀待這些，對於那些因緣，或者爲了求得，或者爲了受用。那些不想要痛苦的人，他們觀待這些，對於那些產生痛苦的因緣，對於那些斷除痛苦的因緣，或者爲了遠離，或者爲了求得，或者爲了受用。因此，依靠領受（領受）的所依之處來施設觀待因。依靠習氣（習氣）的因和所依賴之處，來施設牽引因。為什麼呢？因為通過清凈和不清凈的業力熏習三界（三界，指欲界、色界、無色界）的各種行為，對於愛...
【English Translation】 English version: Such kinds of things should be known as the differences in self-karma of the external realm.
The bases upon which causes and so on rely are fifteen in number: 1. Speech (語, refers to the tool of expression). 2. Reception (領受, refers to feeling). 3. Habitual tendencies (習氣, refers to long-term habits). 4. Seed with moisture (有潤種子, refers to a seed with the potential for development). 5. Immediate cessation (無間滅, refers to immediate disappearance). 6. Object of perception (境界, refers to the object of sensation). 7. Faculty (根, refers to sensory organs). 8. Function (作用, refers to function). 9. Human action (士用, refers to human behavior). 10. True view (真實見, refers to correct understanding). 11. Conformity (隨順, refers to compliance). 12. Differentiated function (差別功能, refers to different functions). 13. Combination (和合, refers to combination). 14. Obstruction (障礙, refers to hindrance). 15. Non-obstruction (無障礙, refers to no hindrance).
The differences in causes and so on refer to the ten causes, four conditions, and five results. The ten causes are: 1. Cause of following speech (隨說因, refers to the cause that arises following speech). 2. Cause of dependence (觀待因, refers to the cause that exists depending on other conditions). 3. Cause of attraction (牽引因, refers to the cause that attracts the result). 4. Cause of arising (生起因, refers to the cause that produces the result). 5. Cause of acceptance (攝受因, refers to the cause that accepts and maintains the result). 6. Cause of initiation (引發因, refers to the cause that initiates the result). 7. Cause of definite difference (定異因, refers to the cause that determines the difference in the result). 8. Cause of co-occurrence (同事因, refers to the cause that exists simultaneously with the result). 9. Cause of contradiction (相違因, refers to the cause that contradicts the result). 10. Cause of non-contradiction (不相違因, refers to the cause that does not contradict the result). The four conditions are: 1. Causal condition (因緣, refers to the primary cause). 2. Immediately preceding condition (等無間緣, refers to the condition that arises immediately after the previous thought). 3. Object condition (所緣緣, refers to the condition that serves as the object of cognition). 4. Dominant condition (增上緣, refers to the condition that enhances the effect). The five results are: 1. Differently matured result (異熟果, refers to the result that matures at a different time). 2. Result of equal flow (等流果, refers to the result similar to the cause). 3. Result of detachment (離系果, refers to the result of liberation from bondage). 4. Result of human action (士用果, refers to the result produced by human action). 5. Result of enhancement (增上果, refers to the result produced by enhanced effect).
The establishment of causes and so on refers to establishing the cause of following speech based on the cause of speech (語) and the place of reliance. Why? Because it is established for the dharmas belonging to the desire realm (欲界系, refers to the realm of desire), the dharmas belonging to the form and formless realms (色無色界系, refers to the realms of form and formlessness), and the dharmas that do not belong to any realm (不繫, refers to not belonging to any realm). The name comes first, so thought (想, refers to thinking) transforms; thought comes first, so speech transforms; because of speech, various expressions arise along with seeing, hearing, sensing, and knowing. Therefore, the cause of following speech is established based on the place of reliance of speech (語). The cause of dependence is established based on the cause of reception (領受) and the place of reliance. Why? Because various sentient beings (有情, refers to sentient beings), those who desire the happiness of the desire realm (欲界系), they depend on these, for various tools of desire, either to obtain, or to accumulate, or to enjoy. Those who desire the happiness of the form and formless realms (色無色界系), they depend on these, for those conditions, either to obtain, or to enjoy. Those who desire the happiness of not belonging to any realm (不繫), they depend on these, for those conditions, either to obtain, or to enjoy. Those who do not want suffering, they depend on these, for those conditions that produce suffering, for those conditions that eliminate suffering, either to avoid, or to obtain, or to enjoy. Therefore, the cause of dependence is established based on the place of reliance of reception (領受). The cause of attraction is established based on the cause of habitual tendencies (習氣) and the place of reliance. Why? Because through the pure and impure karmic forces that permeate the various actions of the three realms (三界, refers to the desire realm, the form realm, and the formless realm), for love...
不愛趣中牽引愛不愛自體。又即由此增上力故外物盛衰。是故依諸行凈不凈業習氣依處。施設牽引因。依有潤種子因依處。施設生起因。所以者何。由欲色無色界系法各從自種子生。愛名能潤種是所潤。由此所潤諸種子故。先所牽引各別自體當得生起。如經言。業為感生因。愛為生起因。是故依有潤種子依處。施設生起因。依無間滅因依處。及依境界根作用士用真實見因依處。施設攝受因。所以者何。由欲系諸法。無間滅攝受故。境界攝受故。根攝受故。作用攝受故。士用攝受故諸行轉。如欲系法。如是色無色系法亦爾。或由真實見攝受故。余不繫法轉。是故依無間滅境界根作用士用真實見依處。施設攝受因。依隨順因依處。施設引發因。所以者何。由欲系善法。能引欲系諸勝善法。如是欲系善法。能引色無色系及不繫善法。由隨順彼故。如欲系善法。如是色系善法。能引色系諸勝善法及無色系善法不繫善法。如色系善法。如是無色系善法。能引無色系諸勝善法及不繫善法。如無色系善法。如是不繫善法。能引不繫諸勝善法。及能引發無為作證。又不善法能引諸勝不善法。謂欲貪能引瞋癡慢見疑身惡行語惡行意惡行。如欲貪。如是瞋癡慢見疑。隨其所應盡當知。如是無記法。能引善不善無記法。如善不善無記種子阿賴
【現代漢語翻譯】 現代漢語譯本： 于不愛樂的境界中，（由業力）牽引生起愛樂，並非愛樂本身（牽引愛樂），而是由於這種增長的力量，導致外在事物興盛或衰敗。因此，依據諸行的清凈或不清凈的業習氣所依賴之處，安立『牽引因』。依據具有滋潤作用的種子所依賴之處，安立『生起因』。為什麼這樣說呢？因為欲界、色界、無色界所繫縛的法，各自從自己的種子生起。『愛』這個名稱，能夠滋潤種子，是被滋潤者。由於這些被滋潤的種子，先前所牽引的各個不同的自體，才得以生起。正如經文所說：『業是感受果報的因，愛是使之生起的因。』因此，依據具有滋潤作用的種子所依賴之處，安立『生起因』。依據無間滅因所依賴之處，以及依據境界、根、作用、士用（人的作用）、真實見因所依賴之處，安立『攝受因』。為什麼這樣說呢？因為欲界諸法，由於無間滅的攝受，由於境界的攝受，由於根的攝受，由於作用的攝受，由於士用的攝受，諸行才得以運轉。如同欲界法，色界、無色界法也是如此。或者由於真實見的攝受，其餘不繫縛的法才得以運轉。因此，依據無間滅、境界、根、作用、士用、真實見所依賴之處，安立『攝受因』。依據隨順因所依賴之處，安立『引發因』。為什麼這樣說呢？因為欲界的善法，能夠引發欲界更殊勝的善法。同樣，欲界的善法，能夠引發色界、無色界以及不繫縛的善法，因為隨順它們。如同欲界的善法，色界的善法，能夠引發色界更殊勝的善法以及無色界的善法、不繫縛的善法。如同色界的善法，無色界的善法，能夠引發無色界更殊勝的善法以及不繫縛的善法。如同無色界的善法，不繫縛的善法，能夠引發不繫縛的更殊勝的善法，並且能夠引發無為法的證悟。另外，不善法能夠引發更殊勝的不善法，例如欲貪能夠引發嗔、癡、慢、見、疑、身惡行、語惡行、意惡行。如同欲貪，嗔、癡、慢、見、疑，也應當根據它們各自的情況來理解。同樣，無記法能夠引發善法、不善法、無記法。如同善、不善、無記的種子阿賴耶（Alaya）。
【English Translation】 English version: In the realm of non-attachment, attraction arises, not from attachment itself, but from the increasing power that causes external phenomena to flourish or decline. Therefore, based on the locus of pure and impure karmic tendencies of actions, the 'attracting cause' is established. Based on the locus of seeds with a moisturizing function, the 'arising cause' is established. Why is this so? Because the dharmas bound by the desire realm, form realm, and formless realm each arise from their own seeds. 'Attachment' is the name of that which can moisturize the seeds, and is that which is moisturized. Because of these moisturized seeds, the distinct individualities previously attracted are able to arise. As the sutra says: 'Karma is the cause of experiencing results, and attachment is the cause of arising.' Therefore, based on the locus of seeds with a moisturizing function, the 'arising cause' is established. Based on the locus of the immediately ceasing cause, and based on the locus of the causes of object, root, function, personal effort, and true view, the 'embracing cause' is established. Why is this so? Because the dharmas of the desire realm, due to the embracing of immediate cessation, due to the embracing of object, due to the embracing of root, due to the embracing of function, due to the embracing of personal effort, the actions proceed. Just as with the dharmas of the desire realm, so too with the dharmas of the form and formless realms. Or, due to the embracing of true view, the remaining unbound dharmas proceed. Therefore, based on the locus of immediate cessation, object, root, function, personal effort, and true view, the 'embracing cause' is established. Based on the locus of the conforming cause, the 'eliciting cause' is established. Why is this so? Because the virtuous dharmas of the desire realm can elicit the more excellent virtuous dharmas of the desire realm. Likewise, the virtuous dharmas of the desire realm can elicit the virtuous dharmas of the form realm, formless realm, and unbound realm, because they conform to them. Just as with the virtuous dharmas of the desire realm, the virtuous dharmas of the form realm can elicit the more excellent virtuous dharmas of the form realm, as well as the virtuous dharmas of the formless realm and the unbound realm. Just as with the virtuous dharmas of the form realm, the virtuous dharmas of the formless realm can elicit the more excellent virtuous dharmas of the formless realm, as well as the unbound virtuous dharmas. Just as with the virtuous dharmas of the formless realm, the unbound virtuous dharmas can elicit the more excellent unbound virtuous dharmas, and can elicit the realization of unconditioned (Nirvana). Furthermore, unwholesome dharmas can elicit more excellent unwholesome dharmas, such as desire and greed can elicit anger, delusion, pride, wrong views, doubt, evil actions of body, evil actions of speech, and evil actions of mind. Just as with desire and greed, anger, delusion, pride, wrong views, and doubt should all be understood according to their respective circumstances. Likewise, neutral dharmas can elicit wholesome dharmas, unwholesome dharmas, and neutral dharmas. Like the seeds of wholesome, unwholesome, and neutral Alaya (store consciousness).
耶識。又無記法。能引無記勝法。如段食能引受生有情令住令安勢力增長。由隨順彼故。是故依隨順依處。施設引發因。依差別功能因依處。施設定異因。所以者何。由欲系諸法自性功能有差別故能生種種自性功能。如欲系法。如是色無色系及不繫法亦爾。是故依差別功能依處。施設定異因。依和合因依處。施設同事因所以者何。要由獲得自生和合故。欲系法生如欲系法。如是色無色系及不繫法亦爾。如生和合。如是得成辦用和合亦爾。是故依和合依處。施設同事因。依障礙因依處。施設相違因。所以者何。由欲系法將得生。若障礙現前便不得生。如欲系法。如是色無色系及不繫法亦爾。如生如是得成辦用亦爾。是故依障礙依處。施設相違因。依無障礙因依處。施設不相違因。所以者何。由欲系法將得生。若無障礙現前爾時便生。如欲系法。如是色無色系及不繫法亦爾。如生。如是得成辦用亦爾。是故依無障礙依處。施設不相違因。複次依種子緣依處。施設因緣。依無間滅緣依處。施設等無間緣。依境界緣依處。施設所緣緣。依所餘緣依處。施設增上緣。
複次依習氣隨順因緣依處。施設異熟果及等流果。依真實見因緣依處。施設離系果。依士用因緣依處。施設士用果。依所餘因緣依處。施設增上果。
【現代漢語翻譯】 現代漢語譯本 阿難，再說，無記法也能引發殊勝的無記法，就像段食（食物）能使受生的有情安住、安穩，勢力增長，這是由於隨順它的緣故。因此，依據隨順的依處，安立引發因。依據差別功能的因的依處，安立定異因。為什麼呢？因為欲界諸法的自性功能有差別，所以能產生種種自性功能。如同欲界法一樣，色界、無色界以及不繫法也是如此。所以，依據差別功能的依處，安立定異因。依據和合因的依處，安立同事因。為什麼呢？要由獲得自生和合的緣故，欲界法才能生起，如同欲界法一樣，色界、無色界以及不繫法也是如此。如同生和合，得、成辦、用和合也是如此。所以，依據和合的依處，安立同事因。依據障礙因的依處，安立相違因。為什麼呢？由於欲界法將要生起時，如果障礙現前，便不能生起。如同欲界法一樣，色界、無色界以及不繫法也是如此。如同生起一樣，得、成辦、用也是如此。所以，依據障礙的依處，安立相違因。依據無障礙因的依處，安立不相違因。為什麼呢？由於欲界法將要生起時，如果沒有障礙現前，那時便能生起。如同欲界法一樣，色界、無色界以及不繫法也是如此。如同生起一樣，得、成辦、用也是如此。所以，依據無障礙的依處，安立不相違因。再說，依據種子緣的依處，安立因緣。依據無間滅緣的依處，安立等無間緣。依據境界緣的依處，安立所緣緣。依據其餘緣的依處，安立增上緣。
再說，依據習氣隨順因緣的依處，安立異熟果和等流果。依據真實見因緣的依處，安立離系果。依據士用因緣的依處，安立士用果。依據其餘因緣的依處，安立增上果。
【English Translation】 English version Furthermore, Ānanda, unwholesome dharmas can also give rise to superior unwholesome dharmas, just as coarse food (physical nutriment) enables sentient beings who are about to be born to abide, to be secure, and to increase in strength, because it accords with them. Therefore, based on the support of accordance, the causal condition of 'bringing forth' is established. Based on the support of the cause of differing functions, the causal condition of 'determining difference' is established. Why is this? Because the self-nature and functions of the dharmas of the desire realm have differences, they can produce various self-nature functions. Just like the dharmas of the desire realm, so too are the dharmas of the form realm, the formless realm, and the unconditioned realm. Therefore, based on the support of the cause of differing functions, the causal condition of 'determining difference' is established. Based on the support of the cause of combination, the causal condition of 'acting together' is established. Why is this? Because the dharmas of the desire realm arise due to obtaining the combination of their own arising, just like the dharmas of the desire realm, so too are the dharmas of the form realm, the formless realm, and the unconditioned realm. Just like the combination of arising, so too is the combination of obtaining, accomplishing, and utilizing. Therefore, based on the support of combination, the causal condition of 'acting together' is established. Based on the support of the cause of obstruction, the causal condition of 'opposition' is established. Why is this? Because when a dharma of the desire realm is about to arise, if an obstruction appears, it cannot arise. Just like the dharmas of the desire realm, so too are the dharmas of the form realm, the formless realm, and the unconditioned realm. Just like arising, so too is obtaining, accomplishing, and utilizing. Therefore, based on the support of obstruction, the causal condition of 'opposition' is established. Based on the support of the cause of non-obstruction, the causal condition of 'non-opposition' is established. Why is this? Because when a dharma of the desire realm is about to arise, if no obstruction appears, then it arises. Just like the dharmas of the desire realm, so too are the dharmas of the form realm, the formless realm, and the unconditioned realm. Just like arising, so too is obtaining, accomplishing, and utilizing. Therefore, based on the support of non-obstruction, the causal condition of 'non-opposition' is established. Furthermore, based on the support of the seed condition, the causal condition of 'hetupratyaya' (root condition) is established. Based on the support of the immediately preceding cessation condition, the causal condition of 'samanantarapratyaya' (immediately preceding condition) is established. Based on the support of the object condition, the causal condition of 'alambanapratyaya' (object condition) is established. Based on the support of the remaining conditions, the causal condition of 'adhipatipratyaya' (dominant condition) is established.
Furthermore, based on the support of the causal condition of habitual tendencies, the resultant effect of 'vipakaphala' (ripened result) and the effect of 'nisyandaphala' (flowing forth result) are established. Based on the support of the causal condition of true seeing, the effect of 'visamyogaphala' (result of separation) is established. Based on the support of the causal condition of personal effort, the effect of 'purusakara' (personal effort) is established. Based on the support of the remaining causal conditions, the effect of 'adhipatipratyaya' (dominant result) is established.
複次順益義是因義。建立義是緣義。成辦義是果義。
又建立因有五種相。一能生因。二方便因。三俱有因。四無間滅因。五久遠滅因。能生因者。謂生起因。方便因者。謂所餘因。俱有因者。謂攝受因。一分。如眼于眼識。如是耳等於所餘識。無間滅因者。謂生起因。久遠滅因者。謂牽引因。又建立因有五種相。一可愛因。二不可愛因。三增長因。四流轉因。五還滅因。又建立因有七種相。謂無常法是因。無有常法能為法因。謂或為生因。或為得因。或為成立因。或為成辦因。或為作用因。又雖無常法為無常法因。然與他性為因。亦與后自性為因。非即此剎那。又雖與他性為因。及與后自性為因。然已生未滅方能為因。非未生已滅。又雖已生未滅。能為因然得余緣方能為因。非不得。又雖得余緣。然成變異方能為因。非未變異。又雖成變異。必與功能相應方能為因。非失功能。又雖與功能相應。然必相稱相順方能為因。非不相稱相順。由如是七種相。隨其所應諸因建立應知。
云何相施設建立。嗢拖南曰。
體所緣行相 等起與差別 抉擇及流轉 略辯相應知
應知此相略有七種。一體性。二所緣。三行相。四等起。五差別。六抉擇。七流轉。尋伺體性者。謂不深推度所緣。思為體性
【現代漢語翻譯】 現代漢語譯本： 更進一步說，順益之義就是因的含義。建立之義就是緣的含義。成辦之義就是果的含義。
又，建立因有五種相：一、能生因，二、方便因，三、俱有因，四、無間滅因，五、久遠滅因。能生因，是指生起之因。方便因，是指其餘的因。俱有因，是指攝受之因的一部分，例如眼對於眼識，耳等對於其餘的識。無間滅因，是指生起之因。久遠滅因，是指牽引之因。
又，建立因有五種相：一、可愛因，二、不可愛因，三、增長因，四、流轉因，五、還滅因。
又，建立因有七種相：即無常法是因，沒有常法能作為法的因。即或是生因，或是得因，或是成立因，或是成辦因，或是作用因。又，雖然無常法是無常法的因，然而與他性為因，也與后自性為因，不是即此剎那。又，雖然與他性為因，及與后自性為因，然而已生未滅才能為因，不是未生已滅。又，雖然已生未滅，能為因，然而得到其餘的緣才能為因，不是得不到。又，雖然得到其餘的緣，然而成就變異才能為因，不是未變異。又，雖然成就變異，必須與功能相應才能為因，不是失去功能。又，雖然與功能相應，然而必須相稱相順才能為因，不是不相稱相順。由如是七種相，隨其所應，諸因的建立應當知曉。
什麼是相的施設建立？偈頌說：
『體所緣行相，等起與差別，抉擇及流轉，略辯相應知。』
應當知道，相略有七種：一、體性，二、所緣，三、行相，四、等起，五、差別，六、抉擇，七、流轉。尋(xún)伺(sì)的體性，是指不深入推度所緣，思為體性。
【English Translation】 English version: Furthermore, '順益義' (shùn yì yì, meaning 'beneficial meaning') is the meaning of '因' (yīn, meaning 'cause'). '建立義' (jiàn lì yì, meaning 'establishment meaning') is the meaning of '緣' (yuán, meaning 'condition'). '成辦義' (chéng bàn yì, meaning 'accomplishment meaning') is the meaning of '果' (guǒ, meaning 'result').
Moreover, there are five aspects of establishing a cause: 1. '能生因' (néng shēng yīn, meaning 'productive cause'), 2. '方便因' (fāng biàn yīn, meaning 'facilitating cause'), 3. '俱有因' (jù yǒu yīn, meaning 'co-existent cause'), 4. '無間滅因' (wú jiàn miè yīn, meaning 'immediately ceasing cause'), 5. '久遠滅因' (jiǔ yuǎn miè yīn, meaning 'long-past ceasing cause'). '能生因' (néng shēng yīn) refers to the cause of arising. '方便因' (fāng biàn yīn) refers to the remaining causes. '俱有因' (jù yǒu yīn) refers to a portion of the receptive cause, such as the eye in relation to eye-consciousness, and similarly, the ear and so on in relation to the remaining consciousnesses. '無間滅因' (wú jiàn miè yīn) refers to the cause of arising. '久遠滅因' (jiǔ yuǎn miè yīn) refers to the cause of attraction.
Moreover, there are five aspects of establishing a cause: 1. '可愛因' (kě ài yīn, meaning 'lovable cause'), 2. '不可愛因' (bù kě ài yīn, meaning 'unlovable cause'), 3. '增長因' (zēng zhǎng yīn, meaning 'increasing cause'), 4. '流轉因' (liú zhuǎn yīn, meaning 'transmigratory cause'), 5. '還滅因' (huán miè yīn, meaning 'reversing cause').
Moreover, there are seven aspects of establishing a cause: namely, impermanent dharmas are causes; no permanent dharmas can be the cause of dharmas. That is, either a cause of arising, or a cause of attainment, or a cause of establishment, or a cause of accomplishment, or a cause of function. Furthermore, although an impermanent dharma is the cause of an impermanent dharma, it is a cause in relation to otherness, and also a cause in relation to its subsequent self-nature, not just this moment. Furthermore, although it is a cause in relation to otherness and also a cause in relation to its subsequent self-nature, it can only be a cause when it has already arisen and not yet ceased, not when it has not yet arisen or has already ceased. Furthermore, although it has already arisen and not yet ceased, and can be a cause, it can only be a cause when it obtains other conditions, not when it does not obtain them. Furthermore, although it obtains other conditions, it can only be a cause when it achieves transformation, not when it has not transformed. Furthermore, although it achieves transformation, it must be in accordance with its function to be a cause, not when it loses its function. Furthermore, although it is in accordance with its function, it must be commensurate and harmonious to be a cause, not when it is not commensurate and harmonious. Due to these seven aspects, the establishment of causes should be understood accordingly.
What is the establishment of the designation of characteristics? The verse says:
'Essence, object, aspect, origination, and difference, discernment and transmigration, should be known as briefly explained.'
It should be known that characteristics are roughly of seven types: 1. Essence, 2. Object, 3. Aspect, 4. Origination, 5. Difference, 6. Discernment, 7. Transmigration. The essence of '尋' (xún, meaning 'seeking') and '伺' (sì, meaning 'investigation') refers to not deeply speculating on the object, but considering it as the essence.
。若深推度所緣。慧為體性應知。尋伺所緣者。謂依名身句身文身義為所緣。尋伺行相者。謂即於此所緣尋求行相是尋。即於此所緣伺察行相是伺。尋伺等起者。謂發起語言。尋伺差別者。有七種差別。謂有相無相乃至不染污。如前說。尋伺抉擇者。若尋伺即分別耶。設分別即尋伺耶。謂諸尋伺必是分別。或有分別非尋伺。謂望出世智。所餘一切三界心心所。皆是分別而非尋伺。尋伺流轉者若那落迦尋伺。何等行。何所觸。何所引。何相應。何所求。何業轉耶。如那落迦。如是傍生餓鬼人慾界天初靜慮地天所有尋伺。何等行。何所觸。何所引。何相應。何所求。何業轉耶。謂那落迦尋伺唯是戚行。觸非愛境。引發于苦與憂相應。常求脫苦嬈心業轉。如那落迦尋伺一向受苦。餓鬼尋伺亦爾。傍生人趣大力餓鬼所有尋伺。多分戚行少分欣行。多分觸非愛境。少分觸可愛境。多分引苦少分引樂。多分憂相應。少分喜相應。多分求脫苦。少分求遇樂。嬈心業轉。欲界諸天所有尋伺。多分欣行少分戚行。多分觸可愛境。少分觸非愛境。多分引樂少分引苦。多分喜相應。少分憂相應。多分求遇樂少分求脫苦。嬈心業轉。初靜慮地天所有尋伺。一向欣行。一向觸內可愛境界。一向引樂。一向喜相應。唯求不離樂。不嬈心業轉。
云何如理作意施設建立。嗢拖南曰。
依處及與事 求受用正行 二菩提資糧 到彼岸方便
應知建立略由八相。謂由依處故事故。求故。受用故。正行故。聲聞乘資糧方便故。獨覺乘資糧方便故。波羅蜜多引發方便故。如理作意相應。尋伺依處者。謂有六種依處。一決定時。二止息時。三作業時。四世間離欲時。五出世離欲時。六攝益有情時。如理作意相應。尋伺事者。謂八種事。一施所成福作用事。二戒所成福作用事。三修所成福作用事。四聞所成事。五思所成事。六餘修所成事。七簡擇所成事。八攝益有情所成事。如理作意相應。尋伺求者。謂如有一不以非法及不兇險追求財物。如理作意相應。尋伺受用者。謂如即彼追求財已。不染不住不耽不縛。不悶不著亦不堅執。深見過患了知出離而受用之。如理作意相應。尋伺正行者。謂如有一了知父母沙門婆羅門及家長等。恭敬供養利益承事。於今世後世所作罪中見大怖畏。行施作福受齋持戒。聲聞乘資糧方便者。聲聞地中我當廣說。獨覺乘資糧方便者。獨覺地中我當廣說。波羅蜜多引發方便者。菩薩地中我當廣說。
複次施主有四種相。一有欲樂。二無偏黨。三除匱乏。四具正智。具尸羅者亦有四相。一有欲樂。二結橋樑。三不現行。四具
【現代漢語翻譯】 現代漢語譯本： 如何如理作意施設建立？總綱（嗢拖南曰）如下：
依處以及事，求取受用正行； 二種菩提資糧，到達彼岸的方便。
應當瞭解，建立略由八個方面構成。即由依處的緣故，由事的緣故，由求的緣故，由受用的緣故，由正行的緣故，由聲聞乘資糧方便的緣故，由獨覺乘資糧方便的緣故，由波羅蜜多引發方便的緣故，與如理作意相應。如理作意相應，尋伺依處是指，有六種依處：一、決定時；二、止息時；三、作業時；四、世間離欲時；五、出世離欲時；六、攝益有情時。如理作意相應，尋伺事是指，有八種事：一、佈施所成福作用事；二、持戒所成福作用事；三、修習所成福作用事；四、聽聞所成事；五、思惟所成事；六、其餘修習所成事；七、簡擇所成事；八、攝益有情所成事。如理作意相應，尋伺求是指，比如有人不以非法以及不兇險的手段追求財物。如理作意相應，尋伺受用是指，比如他追求到財物后，不貪染、不執著、不耽溺、不束縛，不煩悶、不迷戀，也不固執，深刻認識到財物的過患，了知出離之法而受用它。如理作意相應，尋伺正行是指，比如有人了知父母、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）以及家長等，恭敬供養，利益承事。對於今世後世所作的罪業，心懷大怖畏，行佈施，作福德，受持齋戒。聲聞乘資糧方便，將在聲聞地中詳細解說。獨覺乘資糧方便，將在獨覺地中詳細解說。波羅蜜多引發方便，將在菩薩地中詳細解說。
再次，施主有四種相：一、有欲樂；二、無偏黨；三、解除匱乏；四、具有正智。具尸羅（Śīla，戒律）者也有四種相：一、有欲樂；二、結橋樑；三、不現行；四、具有...
【English Translation】 English version: How does one establish and implement appropriate mental engagement (如理作意, Rūpa-avacara)? The summary (Udanavarga, 嗢拖南曰) states:
Regarding the bases and the matters, seeking, utilizing, and right conduct; Two Bodhi (菩提) accumulations, means to reach the other shore (彼岸, Paramita).
It should be understood that the establishment is roughly composed of eight aspects: namely, due to the bases, due to the matters, due to seeking, due to utilizing, due to right conduct, due to the means of accumulation for the Śrāvakayāna (聲聞乘, Hearer Vehicle), due to the means of accumulation for the Pratyekabuddhayāna (獨覺乘, Solitary Realizer Vehicle), and due to the means of initiating the Pāramitās (波羅蜜多, Perfections), corresponding to appropriate mental engagement. Corresponding to appropriate mental engagement, examining the bases refers to six types of bases: 1. a definite time; 2. a time of cessation; 3. a time of activity; 4. a time of detachment from the world; 5. a time of detachment from the supramundane; 6. a time of benefiting sentient beings. Corresponding to appropriate mental engagement, examining the matters refers to eight types of matters: 1. matters of the meritorious effect accomplished by giving; 2. matters of the meritorious effect accomplished by ethics; 3. matters of the meritorious effect accomplished by cultivation; 4. matters accomplished by hearing; 5. matters accomplished by thinking; 6. matters accomplished by other cultivation; 7. matters accomplished by discernment; 8. matters accomplished by benefiting sentient beings. Corresponding to appropriate mental engagement, examining seeking refers to, for example, someone who does not seek wealth through unlawful or dangerous means. Corresponding to appropriate mental engagement, examining utilizing refers to, for example, after he has sought wealth, he is not stained, does not dwell, is not addicted, is not bound, is not depressed, is not attached, nor does he stubbornly cling to it, deeply seeing the faults, understanding the means of liberation, and then utilizing it. Corresponding to appropriate mental engagement, examining right conduct refers to, for example, someone who understands parents, Śrāmaṇas (沙門, wandering ascetics), Brāhmaṇas (婆羅門, priests), and elders, respectfully making offerings, benefiting and serving them. He sees great fear in the sins committed in this life and the next, practices giving, makes merit, observes fasting, and upholds precepts. The means of accumulation for the Śrāvakayāna will be explained in detail in the Śrāvakabhūmi (聲聞地, Hearer Stage). The means of accumulation for the Pratyekabuddhayāna will be explained in detail in the Pratyekabuddhabhūmi (獨覺地, Solitary Realizer Stage). The means of initiating the Pāramitās will be explained in detail in the Bodhisattvabhūmi (菩薩地, Bodhisattva Stage).
Furthermore, a donor has four characteristics: 1. having desire and joy; 2. being without partiality; 3. eliminating poverty; 4. possessing right wisdom. One who possesses Śīla (尸羅, moral discipline) also has four characteristics: 1. having desire and joy; 2. building bridges; 3. not manifesting; 4. possessing...
正智。成就修者亦有四相。一欲解清凈。二引攝清凈。三勝解定清凈。四智清凈。
又受施者有六種。一受學受施。二活命受施。三貧匱受施。四棄捨受施。五羈游受施。六耽著受施。復有八種損惱。一饑損惱。二渴損惱。三粗食損惱。四疲倦損惱。五寒損惱。六熱損惱。七無覆障損惱。八有覆障損惱。復有六種損惱。一俱生。二所欲匱乏。三逼切。四時節變異。五流漏。六事業休廢。
復有六種攝益。一任持攝益。二勇健無損攝益。三覆護攝益。四涂香攝益。五衣服攝益。六共住攝益。復有四種非善友相。一不捨怨心。二引彼不愛。三遮彼所愛。四引非所宜。與此相違當知即是四善友相。復有三種引攝。一引攝資生具。二引攝有喜樂。三引攝離喜樂。復有四種隨轉供事。一隨轉供事非知舊者。二隨轉供事諸親友者。三隨轉供事所尊重者。四隨轉供事具福慧者。由此四種隨轉供事。依止四處獲得五果應知。何等四處。一無攝受處。二無侵惱處。三應供養處。四同分隨轉處。依此四處能感五果。一感大財富。二名稱普聞。三離諸煩惱。四證得涅槃。五或往善趣。又聰慧者有三種聰慧相。一于善受行。二于善決定。三于善堅固。復有三相。一受學增上戒。二受學增上心。三受學增上慧。
瑜伽師地論卷
【現代漢語翻譯】 現代漢語譯本： 正智（Samyag-jnana，正確的智慧）。成就修行者也有四種相：一是希望理解清凈，二是引導和攝受清凈，三是殊勝理解和禪定清凈，四是智慧清凈。
此外，接受佈施者有六種：一是接受學習的佈施，二是接受維持生命的佈施，三是接受救濟貧困的佈施，四是接受捨棄的佈施，五是接受羈旅的佈施，六是接受貪著的佈施。又有八種損惱：一是飢餓的損惱，二是口渴的損惱，三是粗糙食物的損惱，四是疲倦的損惱，五是寒冷的損惱，六是炎熱的損惱，七是無遮蔽的損惱，八是有遮蔽的損惱。又有六種損惱：一是與生俱來的，二是所需匱乏，三是逼迫急切，四是時節變異，五是（煩惱的）流漏，六是事業的休止廢棄。
此外，有六種攝益：一是任持（維持）的攝益，二是勇健無損的攝益，三是覆護的攝益，四是涂香的攝益，五是衣服的攝益，六是共同居住的攝益。又有四種非善友的相：一是不捨棄怨恨之心，二是引導他人不喜愛的事物，三是遮蔽他人所喜愛的事物，四是引導他人做不適宜的事。與此相反，應當知道那就是四種善友的相。又有三種引導和攝受：一是引導和攝受資生之具，二是引導和攝受有喜樂，三是引導和攝受離喜樂。又有四種隨順和供養：一是隨順和供養不認識的人，二是隨順和供養諸親友，三是隨順和供養所尊重的人，四是隨順和供養具有福慧的人。由於這四種隨順和供養，依止四處獲得五種果報應當知道。哪四處呢？一是無攝受之處，二是無侵擾之處，三是應供養之處，四是同等分享之處。依此四處能感得五種果報：一是感得大財富，二是名稱普遍傳揚，三是遠離各種煩惱，四是證得涅槃（Nirvana），五是或者往生善趣。
此外，聰慧的人有三種聰慧的相：一是對善法接受和實行，二是對善法正確決定，三是對善法堅定不移。又有三種相：一是增上戒的受學，二是增上心的受學，三是增上慧的受學。
《瑜伽師地論》卷
【English Translation】 English version: Right Knowledge (Samyag-jnana). There are also four aspects of accomplished practitioners: first, the desire to understand purity; second, guiding and embracing purity; third, superior understanding and samadhi purity; and fourth, wisdom purity.
Furthermore, there are six types of recipients of offerings: first, those who receive offerings for learning; second, those who receive offerings for sustaining life; third, those who receive offerings for alleviating poverty; fourth, those who receive offerings of abandonment; fifth, those who receive offerings for travelers; and sixth, those who receive offerings for attachment. There are also eight kinds of afflictions: first, the affliction of hunger; second, the affliction of thirst; third, the affliction of coarse food; fourth, the affliction of fatigue; fifth, the affliction of cold; sixth, the affliction of heat; seventh, the affliction of being uncovered; and eighth, the affliction of being covered. There are also six kinds of afflictions: first, those that are innate; second, the lack of desired things; third, being pressed and urgent; fourth, seasonal changes; fifth, (the) outflow (of afflictions); and sixth, the cessation and abandonment of activities.
Furthermore, there are six kinds of benefits: first, the benefit of sustaining; second, the benefit of courage and invulnerability; third, the benefit of protection; fourth, the benefit of scented ointment; fifth, the benefit of clothing; and sixth, the benefit of living together. There are also four characteristics of non-virtuous friends: first, not abandoning resentment; second, leading others to dislike things; third, concealing things that others like; and fourth, leading others to do inappropriate things. Conversely, it should be known that these are the characteristics of four virtuous friends. There are also three kinds of guiding and embracing: first, guiding and embracing the necessities of life; second, guiding and embracing joy; and third, guiding and embracing detachment from joy. There are also four kinds of following and serving: first, following and serving those who are not known; second, following and serving relatives and friends; third, following and serving those who are respected; and fourth, following and serving those who possess merit and wisdom. Because of these four kinds of following and serving, one should know that relying on four places yields five results. What are the four places? First, a place without support; second, a place without disturbance; third, a place worthy of offerings; and fourth, a place of equal sharing. Relying on these four places can bring about five results: first, gaining great wealth; second, having one's name widely known; third, being free from all afflictions; fourth, attaining Nirvana; and fifth, being reborn in a good realm.
Furthermore, wise people have three characteristics of wisdom: first, accepting and practicing good dharmas; second, correctly deciding on good dharmas; and third, being steadfast in good dharmas. There are also three aspects: first, the increased learning of precepts; second, the increased learning of mind; and third, the increased learning of wisdom.
Yogacarabhumi-sastra, scroll
第五 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之三
複次云何不如理作意施設建立。嗢拖南曰。
執因中有果 顯了有去來 我常宿作因 自在等害法 邊無邊矯亂 計無因斷空 最勝凈吉祥 由十六異論
由十六種異論差別。顯不如理作意。應知何等十六。一因中有果論。二從緣顯了論。三去來實有論。四計我論。五計常論。六宿作因論。七計自在等為作者論。八害為正法論。九有邊無邊論。十不死矯亂論。十一無因見論。十二斷見論。十三空見論。十四妄計最勝論。十五妄計清凈論。十六妄計吉祥論。
因中有果論者。謂如有一若沙門若婆羅門。起如是見立如是論。常常時恒恒時。于諸因中具有果性。謂雨眾外道作如是計。問何因緣故彼諸外道起如是見立如是論。顯示因中具有果性。答由教及理故。教者。謂彼先師所造教藏。隨聞轉授傳至於今。顯示因中先有果性。理者。謂即如彼沙門若婆羅門。為性尋思為性觀察。住尋思地。住自辦地。住異生地。住隨思惟觀察行地。彼作是思。若從彼性。此性得生。一切世間共知共立。彼為此因非余。又求果者唯取
【現代漢語翻譯】 現代漢語譯本 第五 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之三
其次，什麼是不如理作意施設建立？用一個綱要（嗢拖南）來說明：
『執因中有果，顯了有去來， 我常宿作因，自在等害法， 邊無邊矯亂，計無因斷空， 最勝凈吉祥，由十六異論。』
由十六種不同的論點差別，顯示不如理作意。應當瞭解這十六種論點是什麼。一是因中有果論。二是從緣顯了論。三是去來實有論。四是計我論（認為存在『我』的理論）。五是計常論（認為事物是永恒不變的理論）。六是宿作因論（認為今生的遭遇是前世行為造成的理論）。七是計自在等為作者論（認為『自在天』等是創造者的理論）。八是害為正法論（認為傷害是正當行爲的理論）。九是有邊無邊論（認為世界有邊或無邊的理論）。十是不死矯亂論（以不死為借口的詭辯理論）。十一是無因見論（認為事物沒有原因的理論）。十二是斷見論（認為生命死後一切皆無的理論）。十三是空見論（認為一切皆空的理論）。十四是妄計最勝論（錯誤地認為某種事物是最殊勝的理論）。十五是妄計清凈論（錯誤地認為某種事物是清凈的理論）。十六是妄計吉祥論（錯誤地認為某種事物是吉祥的理論）。
因中有果論，是指如果有一個沙門（出家修行者）或婆羅門（祭司），產生這樣的見解，立下這樣的論點：在任何時候，在任何情況下，果的性質都存在於因之中。例如，雨眾外道（一種外道）就是這樣認為的。問：因為什麼緣故，那些外道產生這樣的見解，立下這樣的論點，認為因中具有果的性質？答：因為教義和道理的緣故。教義是指他們的先師所創造的教義典籍，通過口耳相傳，一直流傳至今，認為因中本來就具有果的性質。道理是指那些沙門或婆羅門，以尋思（粗略的思考）和觀察（細緻的觀察）為特性，停留在尋思的階段，停留在自我滿足的階段，停留在凡夫的階段，停留在隨意思維和觀察的階段。他們這樣思考：如果從某種性質中，能夠產生另一種性質，那麼整個世間都知道並且認可，這種性質是產生結果的原因，而不是其他。
【English Translation】 English version Fifth Taisho Tripitaka Volume 30 No. 1579 Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice)
Yogacarabhumi-sastra, Volume Six
Said by Bodhisattva Maitreya
Translated by Tripiṭaka Master Xuanzang under Imperial Order, Part Three of the Three Grounds: With Investigation and Analysis, etc., of the Local Section
Furthermore, what is the establishment of irrational mental engagement? The summary (Uddana) says:
'Grasping that the effect exists in the cause, Manifestation reveals coming and going, The self is constant, past actions are the cause, The creator is Isvara, harming is the Dharma, Finite, infinite, confusion, Assuming no cause, annihilation, emptiness, Supreme, pure, auspicious, Arising from sixteen different views.'
Due to the differences in sixteen kinds of heterodox views, irrational mental engagement is manifested. What are these sixteen? First, the theory that the effect exists in the cause. Second, the theory that manifestation arises from conditions. Third, the theory that coming and going are real. Fourth, the theory of the self (Atman). Fifth, the theory of permanence. Sixth, the theory that past actions are the cause. Seventh, the theory that Isvara (自在天) and others are the creators. Eighth, the theory that harming is the correct Dharma. Ninth, the theory of finite and infinite. Tenth, the confused theory of immortality. Eleventh, the view of no cause. Twelfth, the annihilationist view. Thirteenth, the emptiness view. Fourteenth, the false assumption of supremacy. Fifteenth, the false assumption of purity. Sixteenth, the false assumption of auspiciousness.
The theory that the effect exists in the cause means that if there is a Sramana (沙門, wandering ascetic) or a Brahmana (婆羅門, priest) who holds such a view and establishes such a theory: at all times and in all circumstances, the nature of the effect exists within the cause. For example, the Rain Sect heretics (雨眾外道, a type of heretic) believe this way. Question: For what reason do those heretics hold such a view and establish such a theory, believing that the nature of the effect exists in the cause? Answer: Because of doctrine and reason. Doctrine refers to the doctrinal texts created by their former teachers, which have been passed down orally to this day, believing that the nature of the effect originally exists in the cause. Reason refers to those Sramanas or Brahmanas who, with investigation (尋思, rough thought) and analysis (觀察, detailed observation) as their characteristics, remain in the stage of investigation, remain in the stage of self-satisfaction, remain in the stage of ordinary beings, and remain in the stage of following thought and observation. They think this way: if from a certain nature, another nature can arise, then the whole world knows and recognizes that this nature is the cause of producing the result, and not something else.
此因非余。又即于彼加功營構諸所求事非余。又若彼果即從彼生不從餘生。是故彼果因中已有。若不爾者應立一切是一切因。為求一果應取一切。應於一切加功營構。應從一切一切果生。如是由施設故求取故。所作決定故。生故。彼見因中常有果性。
應審問彼。汝何所欲。何者因相。何者果相。因果兩相。為異不異。若無異相。便無因果二種決定。因果二種。無差別故。因中有果。不應道理。若有異相。汝意云何。因中果性。為未生相。為已生相。若未生相。便於因中。果猶未生。而說是有。不應道理。若已生相。即果體已生。復從因生。不應道理。是故。因中非先有果。然要有因待緣果生。又有相法。于有相法中。由五種相。方可了知。一于處所可得。如甕中水。二于所依可得。如眼中眼識。三即由自相可得。如因自體不由比度。四即由自作業可得。五由因變異故。果成變異。或由緣變異故。果成變異。是故彼說常常時。恒恒時。因中有果。不應道理。由此因緣。彼所立論。非如理說。如是不異相故。異相故。未生相故。已生相故。不應道理。
從緣顯了論者。謂如有一若沙門若婆羅門。起如是見。立如是論。一切諸法性本是有。從眾緣顯。不從緣生。謂即因中有果論者。及聲相論者。作如是計。問
【現代漢語翻譯】 現代漢語譯本：此因不是其他的。而且，在那個基礎上加以努力，去營造所求的事情，也不是其他的。而且，如果那個果直接從那個因產生，而不是從其他的因產生，那麼那個果在因中就已經存在了。如果不是這樣，就應該認為一切事物都是一切事物的因。爲了求得一個果，就應該採取一切手段，應該對一切事物加以努力營造，應該從一切事物中產生一切果。像這樣，由於施設的緣故，求取的緣故，所作決定的緣故，產生的緣故，他們認為因中常有果性（Satkaryavada）。
應該審問他們：『你想要什麼？什麼是因的相狀？什麼是果的相狀？因和果的兩種相狀，是相同還是不同？』如果（因果）沒有不同的相狀，就沒有因果兩種的確定性，因為因果兩種沒有差別。因中有果，不合道理。如果（因果）有不同的相狀，你認為怎麼樣？因中的果性，是未生的相狀，還是已生的相狀？如果是未生的相狀，那麼在因中，果仍然未生，卻說它存在，不合道理。如果是已生的相狀，那麼果的本體已經產生，又從因中產生，不合道理。因此，因中並非先有果。然而一定要有因，等待緣，果才能產生。又有相之法，在有相之法中，通過五種相狀，才可以瞭解：一，在處所可以得到，比如甕中的水；二，在所依處可以得到，比如眼中的眼識；三，直接由自相可以得到，比如因的自體，不需要通過比度；四，直接由自己的作用可以得到；五，由於因的變異，果也產生變異，或者由於緣的變異，果也產生變異。因此，他們說常常時，恒恒時，因中有果，不合道理。由於這些因緣，他們所立的理論，並非如理如實。像這樣，由於不異相的緣故，異相的緣故，未生相的緣故，已生相的緣故，都不合道理。
從緣顯了論者，是指像有這樣一些沙門（Sramana，出家修行者）或婆羅門（Brahmana，古印度祭司），他們產生這樣的見解，立下這樣的理論：一切諸法的自性本來就是存在的，是從眾緣顯現出來的，而不是從緣產生的。也就是因中有果論者，以及聲相論者，作這樣的計較。問：
【English Translation】 English version: This cause is not other. Moreover, to exert effort and construct the things sought upon that basis is not other. Furthermore, if that effect arises directly from that cause and not from another cause, then that effect already exists within the cause. If it were not so, one should establish that everything is the cause of everything. To seek one effect, one should take everything. One should exert effort and construct upon everything. Every effect should arise from everything. In this way, due to the establishment, due to the seeking, due to the determination made, due to the arising, they see that the nature of the effect is always present in the cause (Satkaryavada).
One should question them: 'What do you desire? What is the characteristic of a cause? What is the characteristic of an effect? Are the two characteristics of cause and effect the same or different?' If there is no different characteristic, then there is no certainty of the two kinds of cause and effect, because the two kinds of cause and effect have no difference. It is not reasonable that the effect is in the cause. If there is a different characteristic, what do you think? Is the nature of the effect in the cause in an unarisen state or an arisen state? If it is in an unarisen state, then in the cause, the effect is still unarisen, yet it is said to exist, which is not reasonable. If it is in an arisen state, then the substance of the effect has already arisen, and it arises again from the cause, which is not reasonable. Therefore, the effect is not pre-existent in the cause. However, there must be a cause, and the effect arises waiting for conditions. Furthermore, a phenomenon with characteristics can be understood through five characteristics in a phenomenon with characteristics: first, it can be obtained in a place, such as water in a jar; second, it can be obtained in a support, such as eye-consciousness in the eye; third, it can be obtained directly from its own characteristic, such as the self-nature of a cause, without relying on inference; fourth, it can be obtained directly from its own function; fifth, due to the change of the cause, the effect also changes, or due to the change of the condition, the effect also changes. Therefore, it is not reasonable for them to say that the effect is in the cause at all times, constantly. Due to these causes and conditions, their established theory is not as it should be. In this way, due to the non-different characteristic, due to the different characteristic, due to the unarisen characteristic, due to the arisen characteristic, it is not reasonable.
Those who argue for manifestation from conditions refer to those ascetics (Sramana, wandering renunciates) or Brahmins (Brahmana, priests in ancient India) who hold such views and establish such theories: all phenomena are inherently existent in nature, manifested from various conditions, and not arising from conditions. That is, those who argue that the effect is in the cause, as well as those who argue for sound as a substance, make such calculations. Question:
何因緣故。因中有果論者。見諸因中先有果性從緣顯耶。答由教及理故。教如前說。理者謂如有一為性尋思。為性觀察。廣說如前。彼如是思。果先是有。復從因生。不應道理。然非不用功為成於果。彼復何緣而作功用。豈非唯為顯了果耶。彼作如是妄分別。已立顯了論。
應審問彼。汝何所欲。為無障緣而有障礙。為有障緣耶。若無障緣者。無障礙緣。而有障礙。不應道理。若有障緣者。屬果之因。何故不障。同是有故。不應道理。譬如黑闇障瓫中水亦能障瓫。若言障緣亦障因者。亦應顯因俱被障故。而言但顯因中先有果性不顯因者。不應道理。復應問彼。為有性是障緣。為果性耶。若有性是障緣者。是即有性。常不顯了。不應道理。因亦是有。何不為障。若言果性是障緣者。是則一法亦因亦果。如芽是種子果是莖等。因是即一法。亦顯不顯。不應道理。又今問汝。隨汝意答。本法與顯為異不異。若不異者。法應常顯。顯已復顯。不應道理。若言異者。彼顯為無因耶。為有因耶。若言無因。無因而顯。不應道理。若有因者。果性可顯非是因性。以不顯因。能顯于果。不應道理。如是無障緣故。有障緣故。有相故。果相故。顯不異故。顯異故。不應道理。是故汝言若法性無是即無相。若法性有是即有相。性若是
【現代漢語翻譯】 現代漢語譯本： 『是何因緣的緣故，持因中有果論者認為，在諸因之中，果的自性早已存在，只是通過因緣才顯現出來嗎？』回答是：『這是由於教證和理證的緣故。教證如前面所說。理證是指，比如有人以自性進行尋思，以自性進行觀察，詳細的說法如前所述。他們這樣思考：果如果先前已經存在，又從因中產生，這不合道理。然而，如果不用功就不能成就果，他們又為何要努力用功呢？難道不是僅僅爲了顯現果嗎？』他們這樣進行虛妄的分別，從而建立了『顯了論』。
『應當仔細詢問他們：你們想要什麼？是沒有障礙的因緣卻有障礙，還是有障礙的因緣呢？如果沒有障礙的因緣，沒有障礙的因緣卻有障礙，這不合道理。如果有障礙的因緣，那麼屬於果的因，為何不被障礙呢？因為它們同樣存在。這不合道理。譬如黑暗能夠障礙瓦罐中的水，也能障礙瓦罐。如果說障礙的因緣也能障礙因，那麼也應該因和果都被障礙，但你們卻說只是顯現因中先有的果性，而不顯現因，這不合道理。』
『還應該問他們：是有性是障礙的因緣，還是果性呢？如果有性是障礙的因緣，那麼有性就應該永遠不顯現，這不合道理。因也是有，為何不被障礙？如果說果性是障礙的因緣，那麼這就意味著一個法既是因又是果，比如芽是種子的果，是莖等的因，這一個法既顯現又不顯現，這不合道理。』
『現在我問你們，隨你們的意願回答。本法與顯現是相同還是不同？如果相同，那麼法應該永遠顯現，顯現之後又顯現，這不合道理。如果說不同，那麼這個顯現是沒有原因的嗎？還是有原因的呢？如果說沒有原因，沒有原因就顯現，這不合道理。如果有原因，那麼果性可以顯現，而不是因性，因為不顯現因，卻能顯現果，這不合道理。』
『像這樣，因為沒有障礙的因緣，因為有障礙的因緣，因為有相，因為果相，因為顯現不異，因為顯現相異，這些都不合道理。所以你們說，如果法的自性沒有，那就是沒有相；如果法的自性有，那就是有相。自性如果存在』
【English Translation】 English version: 『For what reason do those who hold the theory of 'effect exists in the cause' believe that the nature of the effect already exists within all causes, and is merely manifested through conditions?』 The answer is: 『It is due to both scriptural and logical proofs. The scriptural proofs are as previously stated. The logical proofs refer to someone who contemplates and observes based on inherent nature, as described in detail before. They think in this way: if the effect already exists, then it shouldn't arise from a cause. However, if effort is not applied, the effect cannot be achieved, so why do they make effort? Isn't it solely to manifest the effect?』 They engage in such deluded discriminations, thereby establishing the 'manifestation theory'.
『They should be carefully questioned: What do you desire? Is it that there are no obstructing conditions, yet there is obstruction, or that there are obstructing conditions? If there are no obstructing conditions, then it is unreasonable for there to be obstruction without obstructing conditions. If there are obstructing conditions, then why is the cause belonging to the effect not obstructed? Because they both exist equally. This is unreasonable. For example, darkness can obstruct water in a pot, and it can also obstruct the pot. If you say that obstructing conditions also obstruct the cause, then both cause and effect should be obstructed. But you say that only the pre-existing nature of the effect in the cause is manifested, and not the cause itself, which is unreasonable.』
『They should also be asked: Is it 'existence-nature' (有性) that is the obstructing condition, or 'effect-nature' (果性)? If 'existence-nature' is the obstructing condition, then 'existence-nature' should never be manifested, which is unreasonable. The cause also exists, so why is it not obstructed? If you say that 'effect-nature' is the obstructing condition, then that means one dharma is both cause and effect, such as a sprout being the effect of a seed and the cause of a stem, etc. This one dharma is both manifested and not manifested, which is unreasonable.』
『Now I ask you, answer as you wish. Are the fundamental dharma and manifestation the same or different? If they are the same, then the dharma should always be manifested, and manifested again after being manifested, which is unreasonable. If you say they are different, then is this manifestation without a cause, or with a cause? If you say without a cause, then manifestation without a cause is unreasonable. If there is a cause, then the effect-nature can be manifested, but not the cause-nature, because the cause is not manifested, yet the effect can be manifested, which is unreasonable.』
『Like this, because of no obstructing conditions, because of obstructing conditions, because of 'having-characteristic' (有相), because of 'effect-characteristic' (果相), because manifestation is not different, because manifestation is different, these are all unreasonable. Therefore, you say, if the nature of a dharma does not exist, then it is without characteristic; if the nature of a dharma exists, then it has characteristic. If the nature exists』
無不可顯了。性若是有方可顯了者。不應道理。我今當說。雖復是有不可取相。謂或有遠故雖有而不可取。又由四種障。因障故而不可取。復由極微細故而不可取。或由心散亂故而不可取。或由根損壞故而不可取。或由未得彼相應智故而不可取。如因果顯了論。不應道理。當知聲相論者亦不應理。此中差別者。外聲論師起如是見立如是論。聲相常住無生無滅。然由宣吐方得顯了。是故此論如顯了論非應理說。
去來實有論者。謂如有一若沙門若婆羅門。若在此法者。由不正思惟故。起如是見立如是論。有過去有未來。其相成就猶如現在實有非假。問何因緣故彼起如是見立如是論。答由教及理故。教如前說。又在此法者。于如來經不如理分別故。謂如經言。一切有者即十二處。此十二處實相是有。又薄伽梵說有過去業。又說有過去色有未來色。廣說乃至識亦如是。理者。謂如有一為性尋思。為性觀察。廣說如前。彼如是思。若法自相安住此法真實是有。此若未來無者。爾時應未受相。此若過去無者。爾時應失自相。若如是者。諸法自相應不成就。由此道理亦非真實故。不應理。由是思惟起如是見。立如是論。過去未來性相實有。
應審問彼。汝何所欲。去來二相與現在相為一為異。若言相一。立三世相不應
【現代漢語翻譯】 現代漢語譯本： 沒有什麼是不能顯現的。如果自性需要憑藉某種方式才能顯現，這不合道理。我現在要說的是，即使存在，也不可執取其表相。這是因為有些事物由於遙遠而雖然存在卻不可執取。又由於四種障礙，因為障礙的緣故而不可執取。又因為極其微細的緣故而不可執取。或者因為心散亂的緣故而不可執取。或者因為根（感官）損壞的緣故而不可執取。或者因為沒有獲得與彼相應的智慧的緣故而不可執取。如同『因果顯現論』一樣，是不合道理的。應當知道，『聲相論』也是不合道理的。這裡面的差別是，外道的聲論師產生這樣的見解，立下這樣的論斷：聲音的自性是常住的，沒有生滅，然而通過宣說吐露才能顯現。因此，這種論斷就像『顯現論』一樣，是不合理的說法。
『去來實有論』是指，如果有一個沙門（Śrāmaṇa，出家修行者）或者婆羅門（Brāhmaṇa，祭司），或者在此法（指某種教法）中的人，由於不正思惟的緣故，產生這樣的見解，立下這樣的論斷：過去存在，未來存在，它們的相貌成就，就像現在一樣真實存在，並非虛假。問：什麼因緣導致他們產生這樣的見解，立下這樣的論斷？答：由於教義和道理的緣故。教義如前所述。又在此法中的人，對於如來的經典不如理分別的緣故，比如經典上說：『一切有』就是十二處（十二處，指眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵）。這十二處的實相是存在的。而且薄伽梵（Bhagavān，世尊）說過有過去的業，又說過有過去的色，有未來的色，廣而言之，乃至識也是這樣。道理是，比如有一個人，以尋思為特性，以觀察為特性，廣而言之如前所述。他們這樣思考：如果法的自相安住，那麼這個法就是真實存在的。如果未來不存在，那麼未來就不應該有接受相；如果過去不存在，那麼過去就應該失去自相。如果這樣的話，諸法的自相就不應該成就。由於這個道理，也不是真實的。因此，他們通過這樣的思惟，產生這樣的見解，立下這樣的論斷：過去和未來的自性相貌是真實存在的。
應該審問他們：你想要表達什麼？過去和未來的相貌與現在的相貌是一樣還是不一樣？如果說相貌一樣，那麼建立三世相就不應該成立。
【English Translation】 English version: Nothing is unmanifestable. If the nature required a means to be manifested, it would be unreasonable. I will now say that even if it exists, its appearance should not be grasped. This is because some things are too distant, and although they exist, they cannot be grasped. Also, due to four kinds of obstacles, they cannot be grasped because of these obstacles. Furthermore, they cannot be grasped because they are extremely subtle. Or they cannot be grasped because the mind is scattered. Or they cannot be grasped because the senses are damaged. Or they cannot be grasped because one has not attained the corresponding wisdom. Just like the 'Theory of Manifestation of Cause and Effect,' it is unreasonable. It should be known that the 'Theory of Sound Appearance' is also unreasonable. The difference here is that external sound theorists arise with such views and establish such arguments: the nature of sound is permanent, without arising or ceasing, but it can only be manifested through utterance. Therefore, this argument, like the 'Theory of Manifestation,' is an unreasonable statement.
The 'Theory of the Real Existence of Past and Future' refers to someone, whether a Śrāmaṇa (Śrāmaṇa, wandering ascetic) or a Brāhmaṇa (Brāhmaṇa, priest), or someone in this Dharma (Dharma, teaching), who, due to incorrect thinking, arises with such views and establishes such arguments: the past exists, the future exists, and their appearances are accomplished, just like the present, as truly existing and not false. Question: What causes them to arise with such views and establish such arguments? Answer: Due to teachings and reasoning. The teachings are as previously stated. Also, those in this Dharma, due to not properly distinguishing the Tathāgata's (Tathāgata, the thus-gone one) sutras, such as the sutra saying: 'All that exists' is the twelve āyatanas (twelve āyatanas, the six sense organs and their six corresponding objects). The true nature of these twelve āyatanas exists. Moreover, the Bhagavān (Bhagavān, the Blessed One) said that there is past karma, and also said that there is past form, and there is future form, and so on, even consciousness is the same. The reasoning is, for example, someone whose characteristic is thinking, whose characteristic is observing, as broadly stated before. They think like this: if the self-nature of a dharma abides, then this dharma truly exists. If the future does not exist, then the future should not have the appearance of being received; if the past does not exist, then the past should lose its self-nature. If this is the case, then the self-nature of all dharmas should not be accomplished. Due to this reasoning, it is also not true. Therefore, through such thinking, they arise with such views and establish such arguments: the nature and appearance of the past and future truly exist.
You should question them: What do you want to express? Are the appearances of the past and future the same as or different from the appearance of the present? If you say the appearances are the same, then establishing the three times should not be valid.
道理。若相異者。性相實有不應道理。又汝應說自意所欲。墮三世法為是常相為無常相。若常相者。墮在三世不應道理。若無常相。於三世中恒是實有不應道理。又今問汝。隨汝意答。為計未來法來至現在世耶。為彼死已於此生耶。為即住未來為緣生現在耶。為本無業今有業耶。為本相不圓滿今相圓滿耶。為本異相今異相耶。為于未來有現在分耶。若即未來法來至現在者。此便有方所。復與現在應無差別。復應是常不應道理。若言未來死已現在生者是即未來。不生於今現在世法本無今生。又未來未生而言死沒。不應道理。若言法住未來以彼為緣生現在者。彼應是常。又應本無今生非未來法生。不應道理。若本無業用今有業用。是則本無今有便有如前所說過失不應道理。又汝何所欲。此業用與彼本法。為有異相為無異相。若有異相。此業用相未來無故。不應道理。若無異相。本無業用今有業用。不應道理。如無業用有此過失如是。相圓滿。異相。未來分相應知亦爾。此中差別者。復有自性雜亂過失故。不應道理。如未來向現在。如是現在往過去。如其所應過失應知。謂即如前所計諸因緣及所說破道理如是。自相故共相故。來故死故。為緣生故業故。相圓滿故相異故。未來有分故。說過去未來體實有論。不應道理。如是說
已復有難言。若過去未來是無。云何緣無而有覺轉。若言緣無而有覺轉者。云何不有違教過失。如說一切有者。謂十二處。我今問汝。隨汝意答。世間取無之覺。為起耶為不起耶。若不起者。能取無我。兔角。石女兒。等覺皆應是無。此不應理。又薄伽梵說。我諸無諂聲聞。如我所說正修行時。若有知有若無知無。此不應道理。若言起者。汝意云何。此取無覺。為作有行為作無行。若作有行。取無之覺而作有行。不應道理。若作無行者。汝何所欲。此無行覺。為緣有事轉。為緣無事轉若緣有事轉者。無行之覺緣有事轉。不應道理。若緣無事轉者。無緣無覺不應道理。又雖說一切有者謂十二處。然于有法密意說有有相。于無法密意說有無相。所以者何。若有相法能持有相。若無相法能持無相。是故俱名為法俱名為有。若異此者。諸修行者唯知于有不知于無應非無間觀所知法。不應道理。又雖說言有過去業。由此業故諸有情受有損害受無損害受。此亦依彼習氣。密意假說為有。謂于諸行中。曾有凈不凈業。若生若滅由此因緣彼行勝異相續而轉是名習氣。由此相續所攝習氣故。愛不愛果生。是故於我無過。而汝不應道理復雖說言有過去色有未來色有現在色如是乃至識亦爾者此亦依三種行相。密意故說。謂因相自相果相。依彼
【現代漢語翻譯】 現代漢語譯本 難言（Nanyan，論者）又提出疑問：如果過去和未來都是『無』，那麼覺識（覺轉）怎麼會從『無』中產生呢？如果說覺識是從『無』中產生的，那麼這難道沒有違背佛教的教義嗎？正如經文所說，『一切有』指的是十二處（十二處）。我現在問你，請你隨意回答。世間上對於『無』的覺知，是生起還是不生起呢？ 如果說不生起，那麼能覺知『無我』、『兔角』、『石女兒』等等的覺知都應該是『無』，這不合邏輯。而且，薄伽梵（Bhagavan，佛）說過：『我的那些沒有虛偽的聲聞弟子（Sravaka），在如我所說的正確修行時，如果知『有』則知『有』，知『無』則知『無』。』這也不合道理。 如果說生起，那麼你認為，這種對於『無』的覺知，是造作『有行』還是造作『無行』呢？如果造作『有行』，那麼對於『無』的覺知卻造作『有行』，這不合道理。如果造作『無行』，那麼你想要表達什麼呢？這種『無行』的覺知，是緣于『有事』而轉，還是緣于『無事』而轉呢？如果緣于『有事』而轉，那麼『無行』的覺知緣于『有事』而轉，這不合道理。如果緣于『無事』而轉，那麼無所緣則無覺知，這也不合道理。 而且，雖然說『一切有』指的是十二處，但對於『有法』，是密意地指『有有相』；對於『無法』，是密意地指『有無相』。為什麼呢？因為『有相法』能持有『有相』，『無相法』能持有『無相』。所以，它們都被稱為『法』，都被稱為『有』。如果不是這樣，那麼修行者只知道『有』而不知道『無』，就不應該能無間地觀察所知法，這不合道理。 而且，雖然說有過去的業（Karma），由於這些業，眾生會承受損害或不承受損害。這也是依據習氣（Vasanas）而密意地假說為『有』。也就是說，在諸行（Samskara）中，曾經有清凈或不清凈的業，這些業生起或滅去，由此因緣，這些行的殊勝差異相續不斷地流轉，這叫做習氣。由於這種相續所攝持的習氣，愛與不愛的果報產生。所以，我並沒有過失，而是你不合道理。 而且，雖然說有過去的色（Rupa）、有未來的色、有現在的色，乃至識（Vijnana）也是如此，這也是依據三種行相（因相、自相、果相）而密意地說的。依據它們...
【English Translation】 English version Nanyan (the debater) further questioned: 'If the past and future are 'non-existent,' how can awareness (覺轉, juezhuan) arise from 'non-existence'? If you say that awareness arises from 'non-existence,' doesn't this contradict Buddhist teachings? As it is said, 'all that exists' refers to the twelve ayatanas (十二處, shier chu). I now ask you, answer as you please. Does the awareness of 'non-existence' arise in the world, or does it not arise?' 'If it does not arise, then the awareness that perceives 'no-self' (無我, wuwo), 'rabbit horns' (兔角, tujiao), 'stone daughters' (石女兒, shinv er) and so on, should all be non-existent, which is illogical. Moreover, the Bhagavan (薄伽梵, fo, Buddha) said: 'My disciples, the Sravakas (聲聞弟子, shengwen dizi) who are without deceit, when practicing correctly as I have taught, if they know 'existence' they know 'existence,' and if they know 'non-existence' they know 'non-existence.' This is also unreasonable.' 'If it arises, then what do you think? Does this awareness of 'non-existence' create 'conditioned actions' (有行, youxing) or 'unconditioned actions' (無行, wuxing)? If it creates 'conditioned actions,' then the awareness of 'non-existence' creating 'conditioned actions' is illogical. If it creates 'unconditioned actions,' then what do you want to express? Does this awareness of 'unconditioned actions' arise from 'existing things' (有事, youshi) or from 'non-existing things' (無事, wushi)? If it arises from 'existing things,' then the awareness of 'unconditioned actions' arising from 'existing things' is illogical. If it arises from 'non-existing things,' then without an object of awareness, there is no awareness, which is also illogical.' 'Moreover, although it is said that 'all that exists' refers to the twelve ayatanas, with regard to 'existing dharmas' (有法, youfa), it is implicitly referring to 'having characteristics of existence' (有有相, you youxiang); with regard to 'non-existing dharmas' (無法, wufa), it is implicitly referring to 'having characteristics of non-existence' (有無相, you wuxiang). Why? Because 'dharmas with characteristics of existence' can hold 'characteristics of existence,' and 'dharmas with characteristics of non-existence' can hold 'characteristics of non-existence.' Therefore, they are both called 'dharmas' and both called 'existence.' If it were not so, then practitioners would only know 'existence' and not know 'non-existence,' and they should not be able to observe knowable dharmas without interruption, which is illogical.' 'Moreover, although it is said that there is past karma (業, ye), and because of this karma, sentient beings experience harm or do not experience harm, this is also based on Vasanas (習氣, xiqi, habitual tendencies) and is implicitly and provisionally said to 'exist.' That is to say, among the Samskaras (諸行, zhuxing, mental formations), there were once pure or impure karmas, and these karmas arise or cease, and because of this cause, the superior and different continuities of these formations flow continuously, which is called Vasanas. Because of the Vasanas held by this continuity, the fruits of love and non-love arise. Therefore, I have no fault, but you are being unreasonable.' 'Moreover, although it is said that there is past Rupa (色, se, form), there is future Rupa, there is present Rupa, and so on, and the same is true for Vijnana (識, shi, consciousness), this is also implicitly said based on the three aspects (cause, self-nature, and effect). Based on them...'
因相密意說有未來。依彼自相密意說有現在依彼果相密意說有過去。是故無過。又不應說過去未來是實有相。何以故。應知未來有十二種相故。一因所顯相。二體未生相。三待眾緣相。四已生種類相。五可生法相。六不可生法相。七未生雜染相。八未生清凈相。九應可求相。十不應求相。十一應觀察相。十二不應觀察相。當知現在亦有十二種相。一果所顯相。二體已生相。三眾緣會相。四已生種類相。五一剎那相。六不復生法相。七現雜染相。八現清凈相。九可喜樂相。十不可喜樂相。十一應觀察相。十二不應觀察相。當知過去亦有十二種相。一已度因相。二已度緣相。三已度果相。四體已壞相。五已滅種類相。
六不復生法相。七靜息雜染相。八靜息清凈相。九應顧戀處相。十不應顧戀處相。十一應觀察相。十二不應觀察相。
計我論者。謂如有一若沙門若婆羅門。起如是見立如是論。有我薩埵命者生者。有養育者數取趣者。如是等諦實常住。謂外道等作如是計。問何故彼外道等起如是見立如是論。答由教及理故。教如前說。理者。謂如有一為性尋思為性觀察。廣說如前。由二種因故。一先不思覺率爾而得有薩埵覺故。二先已思覺得有作故。彼如是思。若無我者見於五事。不應起於五有我覺。一見色形
【現代漢語翻譯】 現代漢語譯本： 因為因相的密意，所以說有未來。依靠事物自身體性的密意，所以說有現在。依靠事物結果的密意，所以說有過去。因此，這樣說是沒有過失的。也不應該說過去和未來是真實存在的體相。為什麼呢？應該知道未來有十二種體相：一、由因所顯示的體相；二、本體尚未出生的體相；三、依賴眾多因緣的體相；四、已經出生的種類體相；五、可以出生的法（dharma）的體相；六、不可以出生的法的體相；七、尚未出生的雜染（klesha）的體相；八、尚未出生的清凈的體相；九、應該可以尋求的體相；十、不應該尋求的體相；十一、應該觀察的體相；十二、不應該觀察的體相。應當知道現在也有十二種體相：一、由果所顯示的體相；二、本體已經出生的體相；三、眾多因緣聚合的體相；四、已經出生的種類體相；五、一剎那（ksana）的體相；六、不再出生的法的體相；七、正在發生的雜染的體相；八、正在發生的清凈的體相；九、可以喜愛的體相；十、不可以喜愛的體相；十一、應該觀察的體相；十二、不應該觀察的體相。應當知道過去也有十二種體相：一、已經度過的因的體相；二、已經度過的緣的體相；三、已經度過的果的體相；四、本體已經壞滅的體相；五、已經滅盡的種類體相；六、不再出生的法的體相；七、已經止息的雜染的體相；八、已經止息的清凈的體相；九、應該顧戀之處的體相；十、不應該顧戀之處的體相；十一、應該觀察的體相；十二、不應該觀察的體相。 計我論者（Atmavada）：所謂的『我』，例如有些沙門（sramana）或婆羅門（brahmana），生起這樣的見解，立下這樣的理論：有『我』、『薩埵（sattva）』、『命者（jiva）』、『生者（jantu）』，有養育者、數取趣者（pudgala）等等，這些都是真實常住的。這些外道等等就是這樣計度的。問：為什麼那些外道等等會生起這樣的見解，立下這樣的理論呢？答：因為教義和道理的緣故。教義如前面所說。道理是說，有些人以尋思為本性，以觀察為本性，詳細的說法如前所述。由於兩種原因：一是事先沒有經過思考覺察，突然就產生了有『薩埵』的覺悟；二是事先已經經過思考覺察，覺得有造作者。他們這樣思考：如果沒有『我』，看到五件事，不應該生起五種有『我』的覺悟。一是看到顏色和形狀。
【English Translation】 English version: Because of the implied meaning of the causal aspect, it is said that there is a future. Relying on the implied meaning of the self-nature of things, it is said that there is a present. Relying on the implied meaning of the result aspect of things, it is said that there is a past. Therefore, there is no fault in saying so. Nor should it be said that the past and future are real entities. Why? It should be known that the future has twelve aspects: 1. The aspect revealed by the cause; 2. The aspect of the entity not yet born; 3. The aspect of depending on numerous conditions; 4. The aspect of the already born kind; 5. The aspect of the dharma (law, principle) that can be born; 6. The aspect of the dharma that cannot be born; 7. The aspect of the not yet born defilements (klesha); 8. The aspect of the not yet born purity; 9. The aspect that should be sought; 10. The aspect that should not be sought; 11. The aspect that should be observed; 12. The aspect that should not be observed. It should be known that the present also has twelve aspects: 1. The aspect revealed by the result; 2. The aspect of the entity already born; 3. The aspect of the assembly of numerous conditions; 4. The aspect of the already born kind; 5. The aspect of a single moment (ksana); 6. The aspect of the dharma that will not be born again; 7. The aspect of the present defilements; 8. The aspect of the present purity; 9. The aspect that can be delighted in; 10. The aspect that cannot be delighted in; 11. The aspect that should be observed; 12. The aspect that should not be observed. It should be known that the past also has twelve aspects: 1. The aspect of the cause that has already been passed; 2. The aspect of the condition that has already been passed; 3. The aspect of the result that has already been passed; 4. The aspect of the entity that has already been destroyed; 5. The aspect of the kind that has already been extinguished; 6. The aspect of the dharma that will not be born again; 7. The aspect of the defilements that have already been pacified; 8. The aspect of the purity that has already been pacified; 9. The aspect of the place that should be longed for; 10. The aspect of the place that should not be longed for; 11. The aspect that should be observed; 12. The aspect that should not be observed. Those who adhere to the theory of 'I' (Atmavada), such as some sramanas (ascetics) or brahmanas (priests), give rise to such views and establish such theories: There is an 'I,' a 'sattva (being),' a 'jiva (life),' a 'jantu (creature),' there are nurturers, pudgalas (individuals), and so on, all of which are real and permanent. These heretics and others make such calculations. Question: Why do those heretics and others give rise to such views and establish such theories? Answer: Because of teachings and reasoning. The teachings are as previously stated. The reasoning is that some people are by nature speculative and by nature observant, as described in detail earlier. Due to two reasons: first, without prior thought or awareness, they suddenly have the awareness of a 'sattva'; second, having previously thought and been aware, they feel there is a creator. They think like this: If there is no 'I,' seeing five things, one should not give rise to five kinds of awareness of having an 'I.' First, seeing color and form.
已。唯應起於色形之覺。不應起于薩埵之覺。二見順苦樂行已。唯應起于受覺。不應起于勝劣薩埵之覺。三見已立名者名相應行已。唯應起于想覺。不應起于剎帝利。婆羅門。吠舍。戍陀羅。佛授。德友。等薩埵之覺。四見作凈不凈相應行已。唯應起於行覺。不應起于愚者智者薩埵之覺。五見於境界識隨轉已。唯應起於心覺。不應起於我。能見。等薩埵之覺。由如是先不思覺。於此五事唯起五種薩埵之覺。非諸行覺。是故先不思覺見已率爾而起有薩埵覺故。如是決定知有實我。又彼如是思若無我者。不應于諸行中先起思覺得有所作。謂我以眼當見諸色。正見諸色。已見諸色。或復起心。我不當見。如是等用。皆由我覺行為先導。如於眼見如是。于耳鼻舌身意應知亦爾。又于善業造作善業止息。不善業造作不善業止息。如是等事。皆由思覺為先。方得作用。應不可得如是等用。唯于諸行。不應道理。
由如是思故。說有我。我今問汝。隨汝意答。為即于所見事起薩埵覺。為異於所見事起薩埵覺耶。若即于所見事起薩埵覺者。汝不應言即於色等計有薩埵。計有我者是顛倒覺。若異於所見事起薩埵覺者。我有形量。不應道理。或有勝劣。或剎帝利等。或愚或智。或能取彼色等境界。不應道理。又汝何所欲。為唯由此法
【現代漢語翻譯】 現代漢語譯本：已經這樣了，只應該生起對於色相形狀的覺知，不應該生起對於眾生（Sattva，有情）的覺知。二、見到順應苦樂的行為后，只應該生起對於感受的覺知，不應該生起對於勝劣眾生的覺知。三、見到已經建立名稱的事物以及與名稱相應的行為后，只應該生起對於思想的覺知，不應該生起對於剎帝利（Ksatriya，貴族）、婆羅門（Brahmana，祭司）、吠舍（Vaisya，商人）、戍陀羅（Sudra，奴隸），佛授（Buddhadatta，佛陀所授之人）、德友（Gunamitra，具德之友）等等眾生的覺知。四、見到造作清凈與不清凈相應的行為后，只應該生起對於行為的覺知，不應該生起對於愚者智者眾生的覺知。五、見到意識隨著境界流轉后，只應該生起對於心的覺知，不應該生起對於我、能見等等眾生的覺知。由於像這樣事先不思考覺察，對於這五件事只生起五種眾生的覺知，而不是諸種行為的覺知。因此，事先不思考覺察，見到之後立刻生起有眾生的覺知，像這樣就決定地認為有真實的我。而且他們這樣思考：如果沒有我，就不應該在諸種行為中先產生思考覺察，認為有所作為。例如，『我用眼睛應當看見諸色』，『正在看見諸色』，『已經看見諸色』，或者又產生這樣的想法，『我不應當看見』。像這樣的作用，都是由於『我』的覺知行為作為先導。像對於眼睛的看見是這樣，對於耳朵、鼻子、舌頭、身體、意識也應該知道是這樣。又對於善業的造作、善業的止息，不善業的造作、不善業的止息，像這樣的事情，都是由於思考覺察作為先導，才能夠產生作用。不應該認為像這樣的作用，僅僅存在於諸種行為中，這是不合道理的。 由於像這樣思考的緣故，才說有『我』。我現在問你，隨你的意思回答。是在所見的事物中生起眾生的覺知，還是在不同於所見的事物中生起眾生的覺知呢？如果是在所見的事物中生起眾生的覺知，那麼你不應該說，在色等事物中認為有眾生、認為有『我』是顛倒的覺知。如果是不同於所見的事物中生起眾生的覺知，那麼『我』有形體和數量，這是不合道理的。或者有勝劣之分，或者有剎帝利等等的區分，或者有愚笨和智慧的區分，或者能夠取用那些色等境界，這都是不合道理的。那麼你想要什麼呢？僅僅由此法
【English Translation】 English version: So it is. One should only give rise to the awareness of form and shape; one should not give rise to the awareness of a Sattva (sentient being). Secondly, having seen actions that accord with suffering and pleasure, one should only give rise to the awareness of feeling; one should not give rise to the awareness of superior or inferior Sattvas. Thirdly, having seen things for which names have been established and actions that correspond with names, one should only give rise to the awareness of thought; one should not give rise to the awareness of Ksatriyas (nobles), Brahmanas (priests), Vaisyas (merchants), Sudras (laborers), Buddhadatta (given by Buddha), Gunamitra (friend of virtue), and other such Sattvas. Fourthly, having seen actions that correspond with the making of pure and impure things, one should only give rise to the awareness of action; one should not give rise to the awareness of foolish or wise Sattvas. Fifthly, having seen consciousness following after objects, one should only give rise to the awareness of mind; one should not give rise to the awareness of 'I', 'seer', and other such Sattvas. Because, like this, without prior thought or awareness, one only gives rise to the awareness of five kinds of Sattvas regarding these five things, and not the awareness of various actions. Therefore, without prior thought or awareness, having seen, one immediately gives rise to the awareness of a Sattva, and in this way, one decisively knows that there is a real 'I'. Moreover, they think like this: if there is no 'I', then one should not first produce thought and awareness in various actions, thinking that something is being done. For example, 'I should see forms with my eyes', 'I am seeing forms', 'I have seen forms', or again, one produces such a thought, 'I should not see'. Such functions are all led by the awareness and action of 'I'. Just as it is with seeing with the eyes, so it should also be known with the ears, nose, tongue, body, and mind. Furthermore, regarding the creation of good karma, the cessation of good karma, the creation of bad karma, the cessation of bad karma, such things are all produced by thought and awareness as a precursor. One should not think that such functions only exist in various actions; this is unreasonable. Because of thinking like this, it is said that there is an 'I'. Now I ask you, answer according to your intention. Does the awareness of a Sattva arise in the things that are seen, or does the awareness of a Sattva arise in things that are different from what is seen? If the awareness of a Sattva arises in the things that are seen, then you should not say that it is a reversed awareness to think that there is a Sattva or that there is an 'I' in things such as form. If the awareness of a Sattva arises in things that are different from what is seen, then it is unreasonable that 'I' has shape and quantity. Or that there are superior and inferior distinctions, or that there are distinctions such as Ksatriyas, or that there are distinctions of foolishness and wisdom, or that one can take those objects such as form. All of these are unreasonable. So what do you want? Only by this Dharma
自體起此覺耶。為亦由余體起此覺耶。若唯由此法自體起此覺者。即于所見起彼我覺。不應說名為顛倒覺。若亦由余體起此覺者。即一切境界。各是一切境界覺因故。不應理。又汝何所欲。于無情數有情覺。于有情數無情覺。于余有情數余有情覺。為起為不起耶。若起者。是即無情應是有情。有情應是無情。余有情應是余有情。此不應理。若不起者。則非撥現量。不應道理。又汝何所欲。此薩埵覺。為取現量義。為取比量義耶。若取現量義者。唯色等蘊是現量義。我非現量義。故不應理。若取比量義者。如愚稚等。未能思度。不應率爾起於我覺。又我今問汝。隨汝意答。如世間所作。為以覺為因。為以我為因。若以覺為因者。執我所作。不應道理。若以我為因者。要先思覺得有所作。不應道理。又汝何所欲。所作事因。常無常耶。若無常者。此所作因體是變異。執我有作不應道理。若是常者。即無變異。無變有作不應道理。又汝何所欲。為有動作之我能有所作。為無動作之我有所作耶。若有動作之我能有所作者。是即常作。不應復作。若無動作之我有所作者。無動作性而有所作。不應道理。又汝何所欲。為有因故我有所作。為無因耶。若有因者。此我應由余因策發方有所作。不應道理。若無因者。應一切時作一切事。
【現代漢語翻譯】 現代漢語譯本： 『這種覺』是自身產生的嗎？還是由其他『體』產生的呢？如果僅僅由此『法』自身產生這種『覺』，那麼對於所見之物產生『彼』、『我』的分別，就不應該被稱為顛倒之『覺』。如果也由其他『體』產生這種『覺』，那麼一切境界都各自成為一切境界的『覺』之因，這不合邏輯。還有，你想要怎樣？在無情之物中產生有情之『覺』，在有情之物中產生無情之『覺』，在其他有情之物中產生其他有情之『覺』，是產生還是不產生呢？如果產生，那麼無情之物就應該是有情，有情之物應該是無情，其他有情之物應該是其他有情，這不合邏輯。如果不產生，那麼就是否定了現量（Pratyaksha，直接感知），這不合道理。還有，你想要怎樣？這個『薩埵』（Sattva，有情）的『覺』，是取現量之義，還是取比量（Anumana，推論）之義呢？如果取現量之義，那麼只有色等『蘊』（Skandha，構成要素）是現量之義，『我』不是現量之義，所以不合邏輯。如果取比量之義，那麼像愚笨的孩童等，未能思慮，不應該輕易地產生『我』之『覺』。還有，我現在問你，隨你的意思回答。像世間所做的事情，是以『覺』為因，還是以『我』為因？如果以『覺』為因，那麼執著『我』所做，不合道理。如果以『我』為因，那麼要先思考『覺』得有所做，這不合道理。還有，你想要怎樣？所做事情的『因』，是常還是無常呢？如果是無常，那麼這個所作之『因』的『體』是變異的，執著『我』有所作，不合道理。如果是常，那麼就沒有變異，沒有變異卻有所作，不合道理。還有，你想要怎樣？是有動作的『我』能有所作，還是沒有動作的『我』有所作呢？如果有動作的『我』能有所作，那麼就是經常在做，不應該再做。如果沒有動作的『我』有所作，沒有動作性卻有所作，這不合道理。還有，你想要怎樣？是因為有『因』所以『我』有所作，還是沒有『因』呢？如果有『因』，那麼這個『我』應該由其他『因』策發才能有所作，這不合道理。如果沒有『因』，就應該一切時侯做一切事情。
【English Translation】 English version: Does this 'awareness' arise from itself, or does it arise from another 'entity'? If this 'awareness' arises solely from this 'dharma' (法, law, principle) itself, then the perception of 'that' and 'I' arising from what is seen should not be called a reversed 'awareness'. If this 'awareness' also arises from another 'entity', then all realms of experience would each become the cause of 'awareness' of all realms of experience, which is illogical. Furthermore, what do you intend? Does the 'awareness' of sentient beings arise in insentient things, does the 'awareness' of insentient things arise in sentient beings, or does the 'awareness' of other sentient beings arise in other sentient beings? Does it arise or not? If it arises, then insentient things should be sentient, sentient things should be insentient, and other sentient beings should be other sentient beings, which is illogical. If it does not arise, then it is a denial of Pratyaksha (現量, direct perception), which is unreasonable. Furthermore, what do you intend? Does the 'awareness' of this Sattva (薩埵, sentient being) take the meaning of Pratyaksha (現量, direct perception) or the meaning of Anumana (比量, inference)? If it takes the meaning of Pratyaksha, then only the Skandhas (蘊, aggregates) such as form are the meaning of Pratyaksha, and 'I' is not the meaning of Pratyaksha, so it is illogical. If it takes the meaning of Anumana, then like foolish children, who are unable to contemplate, they should not rashly arise with the 'awareness' of 'I'. Furthermore, I now ask you, answer as you please. Like the things done in the world, is it with 'awareness' as the cause, or with 'I' as the cause? If it is with 'awareness' as the cause, then clinging to what 'I' have done is unreasonable. If it is with 'I' as the cause, then one must first contemplate and 'be aware' that something is to be done, which is unreasonable. Furthermore, what do you intend? Is the 'cause' of what is done permanent or impermanent? If it is impermanent, then the 'essence' of this 'cause' of what is done is changing, and clinging to 'I' having done something is unreasonable. If it is permanent, then there is no change, and there is no action without change, which is unreasonable. Furthermore, what do you intend? Is it that 'I' with movement can do something, or that 'I' without movement can do something? If 'I' with movement can do something, then it is constantly doing, and should not do again. If 'I' without movement can do something, then there is no movement but something is done, which is unreasonable. Furthermore, what do you intend? Is it because there is a 'cause' that 'I' can do something, or is there no 'cause'? If there is a 'cause', then this 'I' should be motivated by another 'cause' to be able to do something, which is unreasonable. If there is no 'cause', then one should do everything at all times.
不應道理。又汝何所欲。此我為依自故能有所作。為依他故能有所作。若依自者。此我自作老病死苦雜染等事。不應道理。若依他者。計我所作不應道理。又我今問汝。隨汝意答。為即于蘊施設有我。為于諸蘊中。為蘊外余處。為不屬蘊耶。若即于蘊施設我者。是我與蘊無有差別。而計有我諦實常住。不應道理。若於諸蘊中者。此我為常為無常耶。若是常者。常住之我為諸苦樂之所損益。不應道理。若無損益起法非法。不應道理。若不生起法及非法。應諸蘊身畢竟不起。又應不由功用我常解脫。若無常者。離蘊體外有生有滅。相續流轉法不可得故。不應理。又於此滅壞。後於余處不作而得。有大過失。故不應理。若蘊外余處者。汝所計我應是無為。不應道理。若不屬蘊者。我一切時應無染污。又我與身不應相屬。此不應理。又汝何所欲。所計之我。為即見者等相。為離見者等相。若即見者等相者。為即于見等假立見者等相。為離於見等別立見者等相。若即于見等假立見者等相者。則應見等是見者等。而汝立我為見者等。不應道理。以見者等與見等相。無差別故。若離於見等別立見者等相者。彼見等法。為是我所成業。為是我所執具。若是我所成業者。若如種子應是無常。不應道理。若言如陶師等假立丈夫。此我應是無
【現代漢語翻譯】 現代漢語譯本：這不合道理。那麼你想要什麼呢？這個『我』是依靠自身才能有所作為，還是依靠其他才能有所作為？如果依靠自身，那麼這個『我』自己製造衰老、疾病、死亡、痛苦和各種煩惱等事，這不合道理。如果依靠其他，那麼認為『我』所作的也不合道理。現在我問你，隨你的意思回答。是在五蘊（skandha，色、受、想、行、識）上假立有『我』，還是在五蘊之中，還是在五蘊之外的其他地方，還是不屬於五蘊？如果是在五蘊上假立『我』，那麼『我』和五蘊就沒有差別，而認為有『我』是真實常住的，這不合道理。如果在五蘊之中，那麼這個『我』是常還是無常呢？如果是常，那麼常住的『我』會被痛苦和快樂所損害或增益，這不合道理。如果沒有損害和增益，就不會產生善和不善的行為。如果不產生善和不善的行為，那麼五蘊之身應該畢竟不會生起。而且應該不用任何努力，『我』就常時解脫。如果是無常，那麼離開五蘊之外，有生有滅，相續流轉的法是不可得的，這不合道理。而且在此處滅壞之後，在其他地方不作而得，有很大的過失，所以不合道理。如果在五蘊之外的其他地方，你所認為的『我』應該是無為法（asaṃskṛta-dharma），這不合道理。如果不屬於五蘊，那麼『我』應該任何時候都沒有染污。而且『我』和身體不應該相關聯，這不合道理。那麼你想要什麼呢？你所認為的『我』，是和能見者等同，還是和能見者不同？如果和能見者等同，那麼是在能見等之上假立能見者，還是離開能見等另外設立能見者？如果是在能見等之上假立能見者，那麼能見等就應該是能見者等，而你設立『我』為能見者等，這不合道理。因為能見者等和能見等，沒有差別。如果離開能見等另外設立能見者，那麼那些能見等法，是『我』所成就的業，還是『我』所執持的工具？如果是『我』所成就的業，那麼就像種子一樣應該是無常，這不合道理。如果說像陶師等假立丈夫，那麼這個『我』應該是無 English version: This is unreasonable. Furthermore, what do you desire? Is this 'self' able to act because it relies on itself, or is it able to act because it relies on others? If it relies on itself, then this 'self' creates old age, sickness, death, suffering, and various defilements, which is unreasonable. If it relies on others, then the idea that the 'self' acts is also unreasonable. Now I ask you, answer as you please. Is the 'self' provisionally designated in the skandhas (aggregates of form, feeling, perception, mental formations, and consciousness), or within the skandhas, or in a place other than the skandhas, or not belonging to the skandhas? If the 'self' is provisionally designated in the skandhas, then there is no difference between the 'self' and the skandhas, and the idea that the 'self' is truly existent and permanent is unreasonable. If it is within the skandhas, is this 'self' permanent or impermanent? If it is permanent, then the permanent 'self' would be harmed or benefited by suffering and pleasure, which is unreasonable. If there is no harm or benefit, then good and bad actions would not arise. If good and bad actions do not arise, then the body of the skandhas should not arise at all. Moreover, without any effort, the 'self' should always be liberated. If it is impermanent, then apart from the body of the skandhas, there is birth and death, and the continuous flow of phenomena is unattainable, which is unreasonable. Furthermore, after destruction here, obtaining something elsewhere without action would be a great fault, so it is unreasonable. If it is in a place other than the skandhas, then the 'self' you conceive should be unconditioned (asaṃskṛta-dharma), which is unreasonable. If it does not belong to the skandhas, then the 'self' should be without defilement at all times. Moreover, the 'self' and the body should not be related, which is unreasonable. So what do you desire? Is the 'self' you conceive the same as the seer, etc., or different from the seer, etc.? If it is the same as the seer, etc., then is the seer provisionally established on seeing, etc., or is the seer established separately from seeing, etc.? If the seer is provisionally established on seeing, etc., then seeing, etc., should be the seer, etc., and you establish the 'self' as the seer, etc., which is unreasonable. Because there is no difference between the seer, etc., and seeing, etc. If the seer is established separately from seeing, etc., then are those phenomena of seeing, etc., the karma accomplished by the 'self', or the tools held by the 'self'? If it is the karma accomplished by the 'self', then like a seed it should be impermanent, which is unreasonable. If you say that like a potter, a man is provisionally established, then this 'self' should be without
【English Translation】 This is unreasonable. Furthermore, what do you desire? Is this 'self' able to act because it relies on itself, or is it able to act because it relies on others? If it relies on itself, then this 'self' creates old age (jarā), sickness (vyādhi), death (maraṇa), suffering (duḥkha), and various defilements, which is unreasonable. If it relies on others, then the idea that the 'self' acts is also unreasonable. Now I ask you, answer as you please. Is the 'self' provisionally designated in the skandhas (aggregates of form, feeling, perception, mental formations, and consciousness), or within the skandhas, or in a place other than the skandhas, or not belonging to the skandhas? If the 'self' is provisionally designated in the skandhas, then there is no difference between the 'self' and the skandhas, and the idea that the 'self' is truly existent and permanent is unreasonable. If it is within the skandhas, is this 'self' permanent or impermanent? If it is permanent, then the permanent 'self' would be harmed or benefited by suffering and pleasure, which is unreasonable. If there is no harm or benefit, then good and bad actions would not arise. If good and bad actions do not arise, then the body of the skandhas should not arise at all. Moreover, without any effort, the 'self' should always be liberated. If it is impermanent, then apart from the body of the skandhas, there is birth and death, and the continuous flow of phenomena is unattainable, which is unreasonable. Furthermore, after destruction here, obtaining something elsewhere without action would be a great fault, so it is unreasonable. If it is in a place other than the skandhas, then the 'self' you conceive should be unconditioned (asaṃskṛta-dharma), which is unreasonable. If it does not belong to the skandhas, then the 'self' should be without defilement at all times. Moreover, the 'self' and the body should not be related, which is unreasonable. So what do you desire? Is the 'self' you conceive the same as the seer, etc., or different from the seer, etc.? If it is the same as the seer, etc., then is the seer provisionally established on seeing, etc., or is the seer established separately from seeing, etc.? If the seer is provisionally established on seeing, etc., then seeing, etc., should be the seer, etc., and you establish the 'self' as the seer, etc., which is unreasonable. Because there is no difference between the seer, etc., and seeing, etc. If the seer is established separately from seeing, etc., then are those phenomena of seeing, etc., the karma accomplished by the 'self', or the tools held by the 'self'? If it is the karma accomplished by the 'self', then like a seed it should be impermanent, which is unreasonable. If you say that like a potter, a man is provisionally established, then this 'self' should be without
常。應是假立。而汝言是常是實。不應道理。若言如具神通假立丈夫。此我亦應無常。假立於諸所作隨意自在。此亦如前不應道理。若言如地。應是無常。又所計我無如地大。顯了作業故不應理。何以故。世間地大所作業用顯了可得。謂持萬物令不墜下。我無是業顯了可得。若如虛空應非實有。唯於色無假立空故。不應道理。虛空雖是假有。而有業用分明可得。非所計我故。不應理。世間虛空所作業用分明可得者。謂由虛空故得起往來屈伸等業。是故見等是我所成業。不應道理。若是我所執具者。若言如鐮。如離鐮外余物。亦有能斷作用。如是離見等。外于余物上。見等業用不可得故。不應道理。若言如火。則徒計於我。不應道理。何以故。如世間火。離能燒者亦自能燒故。若言離見者等相別有我者。則所計我相乖一切量。不應道理。又我今問汝。隨汝意答。汝所計我。為與染凈相應而有染凈。為不與染凈相應而有染凈耶。若與染凈相應而有染凈者。于諸行中有疾疫災橫及彼止息順益可得。即彼諸行雖無有我。而說有染凈相應。如於外物。內身亦爾。雖無有我。染凈義成。故汝計我不應道理。若不與染凈相應而有染凈者。離染凈相我有染凈。不應道理。又我今問汝。隨汝意答。汝所計我為與流轉相相應而有流轉。為不
【現代漢語翻譯】 現代漢語譯本 常，應是假立的。而你說它是常是實，不合道理。如果說像具有神通的假立丈夫，那麼我也應該是無常的，假立於各種所作，隨意自在。這也和前面一樣，不合道理。如果說像地，應該是無常的。而且你所說的『我』沒有像地那麼大，顯而易見的作用，所以不合道理。為什麼呢？世間地大，所作的業用顯而易見，可以得到，比如承載萬物使之不墜落。而『我』沒有這種顯而易見的業用。如果像虛空，應該不是真實存在的，只是在沒有色的地方假立為空。不合道理。虛空雖然是假有的，但它的業用分明可以得到，不是你所說的『我』，所以不合道理。世間虛空所作的業用分明可以得到，比如因為有虛空，才能有起往來屈伸等活動。因此，『見』等是『我』所成就的業，不合道理。如果說『我』是執持『見』等工具者，如果說像鐮刀，即使離開鐮刀，其他東西也有能斷的作用。這樣，離開『見』等，在其他東西上，『見』等的作用是無法得到的，所以不合道理。如果說像火，那麼只是徒勞地計度『我』，不合道理。為什麼呢？因為世間的火，即使離開能燃燒的東西，也能自己燃燒。如果說離開『見』者等，另外有『我』，那麼你所說的『我』的相狀就違背了一切衡量標準，不合道理。而且我現在問你，隨你的意思回答。你所說的『我』，是與染凈相應而有染凈，還是不與染凈相應而有染凈呢？如果與染凈相應而有染凈，那麼在各種行（samkhara）中有疾疫災橫以及它們的止息順益可以得到。即使那些行沒有『我』，也可以說有染凈相應，就像對外物一樣。內在的身體也是如此，即使沒有『我』，染凈的意義也能成立。所以你所說的『我』不合道理。如果不與染凈相應而有染凈，那麼離開染凈之相，『我』有染凈，不合道理。而且我現在問你，隨你的意思回答。你所說的『我』，是與流轉相相應而有流轉，還是不與
【English Translation】 English version It should be conventionally established as impermanent. But you say it is permanent and real, which is unreasonable. If you say it is like a conventionally established man with supernatural powers, then I should also be impermanent, conventionally established in all actions, freely and independently. This is also unreasonable, as before. If you say it is like the earth, it should be impermanent. Moreover, the 『self』 you posit is not as large as the earth, and its function is not obvious, so it is unreasonable. Why? The actions and functions of the great earth in the world are obvious and can be obtained, such as holding all things and preventing them from falling. But the 『self』 has no such obvious function that can be obtained. If it is like space, it should not be truly existent, but only conventionally established as empty where there is no form. This is unreasonable. Although space is conventionally existent, its functions are clearly obtainable, and it is not the 『self』 you posit, so it is unreasonable. The actions and functions of space in the world are clearly obtainable, such as the ability to move, come and go, bend and stretch, etc., because of space. Therefore, 『seeing』 and so on are actions accomplished by 『me』, which is unreasonable. If you say that 『I』 am the one who holds the tools of 『seeing』 and so on, if it is like a sickle, even without the sickle, other things can still have the function of cutting. Thus, apart from 『seeing』 and so on, the functions of 『seeing』 and so on cannot be obtained on other things, so it is unreasonable. If you say it is like fire, then it is just a futile calculation of 『self』, which is unreasonable. Why? Because the fire in the world can burn by itself even without something to burn. If you say that apart from the 『seer』 and so on, there is another 『self』, then the characteristics of the 『self』 you posit contradict all standards of measurement, which is unreasonable. Moreover, I now ask you, answer as you please. Is the 『self』 you posit associated with defilement and purification, and thus has defilement and purification, or is it not associated with defilement and purification, and yet has defilement and purification? If it is associated with defilement and purification, then in the various formations (samkhara), diseases, disasters, and their cessation and benefits can be obtained. Even if those formations have no 『self』, it can still be said that there is an association with defilement and purification, just like with external objects. The internal body is also the same, even without 『self』, the meaning of defilement and purification can be established. Therefore, the 『self』 you posit is unreasonable. If it is not associated with defilement and purification, and yet has defilement and purification, then apart from the characteristics of defilement and purification, the 『self』 has defilement and purification, which is unreasonable. Moreover, I now ask you, answer as you please. Is the 『self』 you posit associated with the cycle of existence, and thus has the cycle of existence, or is it not associated with
與流轉相相應。而有流轉及止息耶。若與流轉相相應。而有流轉及止息者。于諸行中有五種流轉相可得。一有因。二可生三可滅。四展轉相續生起。五有變異。若諸行中此流轉相可得。如於身芽河燈乘等。流轉作用中雖無有我。即彼諸行得有流轉及與止息何須計我。若不與彼相相應。而有流轉及止息者。則所計我無流轉相而有流轉止息。不應道理。又我今問汝。隨汝意答。汝所計我。為由境界所生。若苦若樂及由思業。並由煩惱隨煩惱等之所變異。說為受者作者及解脫者。為不由彼變異。說為受者等耶。若由彼變異者。是即諸行是受者作者及解脫者。何須計我。設是我者。我應無常。不應道理。若不由彼變異者。我無變異而是受者作者及解脫者。不應道理。又汝今應說自所欲。為唯於我說為作者。為亦于余法說為作者。若唯於我。世間不應說火為燒者光為照者。若亦于余法。即于見等諸根。說為作者徒分別我。不應道理。又汝應說自意所欲。為唯於我建立於我。為亦于余法建立於我。若唯於我者。世間不應于彼假說士夫身呼為德友佛授等。若亦于余法者。是則唯于諸行假說名我。何須更執別有我耶。何以故。諸世間人唯于假設士夫之身。起有情想立有情名及說自他。有差別故。又汝何所欲。計我之見為善為不善耶。若
【現代漢語翻譯】 現代漢語譯本 與流轉（saṃsāra，生死輪迴）之相相應，才有流轉和止息嗎？如果與流轉之相相應，才有流轉和止息，那麼在諸行（saṃskāra，一切事物）中，可以找到五種流轉之相：一、有因；二、可以產生；三、可以滅亡；四、輾轉相續生起；五、有變異。如果諸行中可以找到這些流轉之相，就像在身、芽、河流、燈、車乘等事物中一樣，在流轉作用中雖然沒有『我』（ātman，靈魂），但這些諸行本身就能有流轉和止息，何必一定要計度一個『我』呢？ 如果不與流轉之相相應，卻有流轉和止息，那麼所計度的『我』沒有流轉之相，卻有流轉和止息，這不合道理。而且，我現在問你，請你隨意回答。你所計度的『我』，是由境界所生，無論是苦還是樂，還是由思業（karma，業力），以及由煩惱（kleśa，煩惱）和隨煩惱（upakleśa，小煩惱）等所變異，然後說它是受者、作者和解脫者呢？還是不由這些變異，而說它是受者等呢？ 如果是由於這些變異，那麼就是諸行本身是受者、作者和解脫者，何必一定要計度一個『我』呢？如果『我』是這樣，那麼『我』就應該是無常的，這不合道理。如果不是由於這些變異，『我』沒有變異卻是受者、作者和解脫者，這也不合道理。 而且，你現在應該說出你自己的想法，是隻在『我』這裡才說有作者，還是也在其他法（dharma，事物）那裡說有作者？如果只在『我』這裡，那麼世間就不應該說火是燃燒者，光是照耀者。如果也在其他法那裡，那麼對於見等諸根（indriya，感官），說它們是作者，那徒然分別『我』，這不合道理。 而且，你應該說出你自己的想法，是隻在『我』這裡建立『我』，還是也在其他法那裡建立『我』？如果只在『我』這裡，那麼世間就不應該在那些假名安立的士夫（puruṣa，人）身上，呼喚為德友、佛授等名字。如果也在其他法那裡，那麼就只是在諸行上假名安立為『我』，何必還要執著另外有一個『我』呢？為什麼呢？因為世間人只是在假名安立的士夫之身上，生起有情想，安立有情名，以及說自己和他人有差別。 而且，你想要什麼呢？認為計度『我』的見解是善的還是不善的呢？如果...
【English Translation】 English version Is it in accordance with the characteristic of flowing (saṃsāra, cycle of rebirth) that there is flowing and cessation? If it is in accordance with the characteristic of flowing that there is flowing and cessation, then in all phenomena (saṃskāra, all compounded things), five characteristics of flowing can be found: first, having a cause; second, being able to arise; third, being able to cease; fourth, arising in a continuous sequence; fifth, having alteration. If these characteristics of flowing can be found in all phenomena, like in the body, sprout, river, lamp, cart, etc., although there is no 'self' (ātman, soul) in the process of flowing, these phenomena themselves can have flowing and cessation, why is it necessary to conceive of a 'self'? If it is not in accordance with the characteristic of flowing, yet there is flowing and cessation, then the conceived 'self' has no characteristic of flowing, yet has flowing and cessation, which is unreasonable. Moreover, I now ask you, please answer as you wish. Is the 'self' you conceive of produced by objects, whether suffering or pleasure, or by intentional actions (karma, action), and by afflictions (kleśa, defilements) and secondary afflictions (upakleśa, minor defilements), and then said to be the experiencer, the agent, and the liberator? Or is it not by these alterations that it is said to be the experiencer, etc.? If it is due to these alterations, then the phenomena themselves are the experiencer, the agent, and the liberator, why is it necessary to conceive of a 'self'? If the 'self' is like this, then the 'self' should be impermanent, which is unreasonable. If it is not due to these alterations, the 'self' has no alteration yet is the experiencer, the agent, and the liberator, which is also unreasonable. Moreover, you should now state your own opinion, is it only in the 'self' that one says there is an agent, or also in other phenomena (dharma, things) that one says there is an agent? If only in the 'self', then the world should not say that fire is the burner, light is the illuminator. If also in other phenomena, then to say that the senses (indriya, sense faculties) such as seeing are agents is to vainly distinguish a 'self', which is unreasonable. Moreover, you should state your own opinion, is it only in the 'self' that one establishes a 'self', or also in other phenomena that one establishes a 'self'? If only in the 'self', then the world should not call those nominally established persons (puruṣa, person) by names such as 'Friend of Virtue', 'Given by Buddha', etc. If also in other phenomena, then it is only in phenomena that one nominally establishes a 'self', why is it necessary to cling to a separate 'self'? Why? Because worldly people only in the nominally established person do they generate the thought of sentient beings, establish the name of sentient beings, and say that there is a difference between self and others. Moreover, what do you desire? Do you consider the view of conceiving a 'self' to be good or not good? If...
是善者。何為極愚癡人深起我見。不由方便率爾而起。能令眾生怖畏解脫。又能增長諸惡過失。不應道理。若不善者。不應說正及非顛倒。若是邪倒所計之我體是實有。不應道理。又汝何所欲。無我之見。為善為不善耶若言是善。于彼常住實有我上。見無有我。而是善性非顛倒計。不應道理。若言不善。而一切智者之所宣說。精勤方便之所生起。令諸眾生不怖解脫能速證得白凈之果。諸惡過失如實對治。不應道理。又汝意云何。為即我性自計有我。為由我見耶。若即我性自計有我者。應一切時無無我覺。若由我見者。雖無實我。由我見力故於諸行中妄謂有我。是故汝計定實有我不應道理。如是不覺為先而起彼覺故。思覺為先見有所作故。于諸蘊中假施設故。由於彼相安立為有故。建立雜染及清凈故。建立流轉及止息故。假立受者作者解脫者故。施設有作者故。施設言說故。施設見故。計有實我皆不應理。
又我今當說第一義我相。所言我者。唯于諸法假立為有。非實有我。然此假我。不可說言與彼諸法異不異性。勿謂此我是實有體。或彼諸法即我性相。又此假我。是無常相。是非恒相。非安保相。是變壞相。生起法相。老病死相。唯諸法相。唯苦惱相故。薄伽梵說。苾芻當知。于諸法中假立有我。此我無常無恒
【現代漢語翻譯】 現代漢語譯本： 善良的人啊，什麼是極度愚癡的人深深生起我見（認為有一個真實的『我』）呢？不由方便善巧而輕率地產生這種我見，能使眾生對解脫感到恐懼，又能增長各種惡的過失，這是不合道理的。如果說這種我見是不善的，那就不應該說它是正確的和非顛倒的。如果說邪見顛倒所執著的『我』的本體是真實存在的，這也是不合道理的。還有，你想要什麼呢？認為『無我』的見解是善還是不善呢？如果說是善的，那麼在那個常住的、真實存在的『我』之上，認為沒有『我』，而這種『無我』的見解是善的，是非顛倒的，這不合道理。如果說『無我』的見解是不善的，然而一切智者（佛陀）所宣說的，通過精勤方便所生起的『無我』見，能使眾生不怖畏解脫，能迅速證得清凈的果位，能如實地對治各種惡的過失，這也不合道理。還有，你認為怎麼樣呢？是直接以『我』的自性來計算有『我』，還是由於『我見』而認為有『我』呢？如果是直接以『我』的自性來計算有『我』，那麼應該任何時候都不會沒有『無我』的覺悟。如果是由於『我見』，那麼即使沒有真實的『我』，由於『我見』的力量，所以在各種行（現象）中錯誤地認為有『我』。所以你認為必定有真實的『我』是不合道理的。像這樣，由於不覺悟為先而生起覺悟，所以思慮覺知為先而見到有所作為，所以在諸蘊（五蘊，構成個體的要素）中假立施設，由於在那個相上安立為有，所以建立雜染和清凈，建立流轉和止息，假立受者、作者、解脫者，施設作者，施設言說，施設見解，認為有真實的『我』，都是不合道理的。
還有，我現在應當說第一義的『我』相。所說的『我』，只是在諸法（一切事物）上假立為有，並非真實有『我』。然而這個假『我』，不可說與那些諸法是異性還是非異性。不要認為這個『我』是真實存在的本體，或者認為那些諸法就是『我』的自性。還有，這個假『我』是無常的相，是非恒常的相，是非安穩可靠的相，是變壞的相，是生起法（產生現象）的相，是衰老、疾病、死亡的相，只是諸法的相，只是苦惱的相。所以薄伽梵（佛陀）說：『苾芻（比丘），應當知道，在諸法中假立有『我』，這個『我』是無常的，非恒常的。』
【English Translation】 English version: Good person, what is it that extremely foolish people deeply generate the 'I'-belief (Atma-drishti, the view of a real 'self')? Arising rashly without skillful means, it can cause sentient beings to fear liberation and increase all evil faults, which is unreasonable. If this 'I'-belief is said to be unwholesome, then it should not be said to be correct and non-inverted. If the 'self' that is grasped by the perverse and inverted view is truly existent, that is also unreasonable. Furthermore, what do you desire? Is the view of 'no-self' (Anatta) wholesome or unwholesome? If you say it is wholesome, then on that permanent, truly existent 'self', to see that there is no 'self', and that this view of 'no-self' is wholesome and non-inverted, is unreasonable. If you say the view of 'no-self' is unwholesome, yet it is proclaimed by the All-Knowing One (Buddha), arises from diligent skillful means, enables sentient beings to not fear liberation, enables them to quickly attain the pure result, and truly counteracts all evil faults, that is also unreasonable. Furthermore, what is your intention? Do you directly calculate that there is a 'self' from the nature of 'self', or do you think there is a 'self' due to 'I'-belief? If you directly calculate that there is a 'self' from the nature of 'self', then there should be no awareness of 'no-self' at any time. If it is due to 'I'-belief, then even if there is no real 'self', due to the power of 'I'-belief, one mistakenly thinks there is a 'self' in the various phenomena (samskaras). Therefore, your belief that there is definitely a real 'self' is unreasonable. Like this, because unawareness precedes the arising of awareness, therefore, because thinking and knowing precede seeing something being done, because of the provisional establishment in the aggregates (skandhas, the elements constituting an individual), because of establishing existence on that aspect, therefore, establishing defilement and purity, establishing transmigration and cessation, falsely establishing a receiver, an actor, and a liberator, establishing an actor, establishing speech, establishing views, thinking there is a real 'self' are all unreasonable.
Furthermore, I shall now speak of the 'self'-aspect of the ultimate meaning. What is called 'self' is only provisionally established as existent in all dharmas (all things), it is not a real 'self'. However, this provisional 'self' cannot be said to be either different or non-different from those dharmas. Do not think that this 'self' is a truly existent entity, or that those dharmas are the nature of 'self'. Furthermore, this provisional 'self' is impermanent (anitya), it is non-eternal, it is not a safe and secure aspect, it is a changing and decaying aspect, it is an aspect of arising phenomena, it is an aspect of aging, sickness, and death, it is only an aspect of dharmas, it is only an aspect of suffering. Therefore, the Bhagavan (Buddha) said: 'Bhikkhus (monks), you should know that in the dharmas, a 'self' is provisionally established, this 'self' is impermanent, non-eternal.'
不可安保。是變壞法。如是廣說。由四因。故於諸行中假設有我。一為令世間言說易故。二為欲隨順諸世間故。三為欲斷除謂定無我諸怖畏故。四為宣說自他成就功德成就過失。令起決定信解心故。是故執有我論非如理說。
計常論者。謂如有一若沙門若婆羅門。起如是見立如是論。我及世間皆實常住。非作所作。非化所化。不可損害積聚而住。如伊師迦。謂計前際說一切常者。說一分常者。及計后際說有相者。說無相者。說非想非非想者。復有計諸極微是常住者。作如是計。問何故彼諸外道。起如是見立如是論。我及世間是常住耶。答彼計因緣如經廣說。隨其所應盡當知。此中計前際者。謂或依下中上靜慮。起宿住隨念。不善緣起故。於過去諸行。但唯憶念不如實知。計過去世以為前際。發起常見。或依天眼計現在世以為前際。于諸行剎那生滅流轉不如實知。又見諸識流轉相續從此世間至彼世間。無斷絕故。發起常見。或見梵王隨意成立。或見四大種變異。或見諸識變異。計后際者。于想及受雖見差別。然不見自相差別。是故發起常見。謂我及世間皆悉常住。又計極微是常住者。以依世間靜慮起如是見。由不如實知緣起故。而計有為先有果集起。離散為先有果壞滅。由此因緣彼謂從眾微性粗物果生。漸析粗物
【現代漢語翻譯】 現代漢語譯本 不可安保（不可靠）。是變壞法（會變壞的法則）。如是廣說（像這樣廣泛地說明）。由四種原因，所以在各種行（現象）中假設有我（自我）：一是爲了讓世間的言說變得容易；二是爲了順應世間的習慣；三是爲了斷除認為沒有我的那些恐懼；四是爲了宣說自己和他人成就功德和過失，使人們生起堅定的信心和理解。因此，執著于有我的理論是不如理如法的。
計常論者（持常見論者）說，比如有些沙門（出家修行者）或婆羅門（祭司），生起這樣的見解，建立這樣的理論：『我和世界都是真實恒常存在的，不是被創造出來的，也不是被變化的，不會被損害，而是像伊師迦（一種草名，根莖堅固）一樣積聚而住。』他們或者認為前際（過去）一切都是常，或者認為只有一部分是常，或者認為后際（未來）是有相的，或者認為是無相的，或者認為是非想非非想的。還有人認為極微（最小的物質單位）是常住的，並作出這樣的推論。問：為什麼那些外道（佛教以外的修行者）會生起這樣的見解，建立『我和世界是常住的』這樣的理論呢？答：他們所依據的因緣，就像經中所廣泛說明的那樣，應當根據具體情況來了解。這裡所說的計前際者，是指有些人或者依靠下、中、上等靜慮（禪定），生起宿住隨念（回憶前世的能力），因為不善於緣起（因緣生滅的道理），所以對於過去的各種行（現象），只是回憶，而不能如實地瞭解。他們把過去世當作前際，從而產生常見（認為事物是恒常不變的見解）。或者依靠天眼（超自然的能力）把現在世當作前際，對於各種行（現象）剎那生滅流轉的現象不能如實地瞭解。又看到各種識（意識）流轉相續，從這個世界到那個世界，沒有斷絕，因此產生常見。或者看到梵王（創造之神）隨意創造，或者看到四大種（地、水、火、風）變異，或者看到各種識（意識）變異。計后際者，雖然看到想（思維）和受（感受）的差別，但是沒有看到自相（自身特性）的差別，所以產生常見，認為『我和世界都是恒常存在的』。還有人認為極微（最小的物質單位）是常住的，他們依靠世間的靜慮（禪定）生起這樣的見解，因為不如實地瞭解緣起（因緣生滅的道理），所以認為有為法（由因緣和合而成的法）是先有果的集起，離散是先有果的壞滅。由於這個原因，他們認為從眾多微小的性質中產生粗大的物質果，逐漸分析粗大的物質
【English Translation】 English version It cannot be secured. It is a law of decay. Thus, it is extensively explained. Due to four reasons, 'I' (self) is assumed in all phenomena: firstly, to make worldly speech easy; secondly, to comply with worldly customs; thirdly, to eliminate the fears of those who believe there is definitely no self; fourthly, to proclaim the merits and faults achieved by oneself and others, so as to generate firm faith and understanding. Therefore, the theory of clinging to the existence of 'I' is not in accordance with the truth.
Those who adhere to the theory of permanence (Sassata-vada) say that some ascetics (Samana) or Brahmins (Brahmana) arise with such a view and establish such a theory: 'Both I and the world are truly permanent, not created, nor transformed, cannot be harmed, but abide like Ishika (a type of grass with strong roots).' They either believe that everything in the past (Purvantakalpika) is permanent, or that only a part is permanent, or that the future (Aparantakalpika) is with form, or without form, or neither with nor without form. There are also those who believe that the ultimate particles (Paramanu) are permanent, and make such inferences. Question: Why do those non-Buddhist practitioners (Titthiya) arise with such a view and establish the theory that 'I and the world are permanent'? Answer: The causes they rely on are as extensively explained in the sutras, and should be understood accordingly. Here, those who speculate on the past (Purvantakalpika) either rely on lower, middle, or upper levels of meditative absorption (Dhyana), and generate recollection of past lives (Pubbe-nivasanussati-ñana). Because they are not skilled in dependent origination (Paticca-samuppada), they only remember past phenomena (Sankhara) without truly understanding them. They regard the past as the beginning, thus giving rise to the view of permanence (Sassata-ditthi). Or, relying on divine vision (Dibba-cakkhu), they regard the present as the beginning, and do not truly understand the momentary arising, ceasing, and flowing of phenomena. Furthermore, seeing the continuous flow of consciousness (Viññana) from this world to that world without interruption, they give rise to the view of permanence. Or, they see Brahma (the creator god) creating at will, or see the transformation of the four great elements (Mahabhuta), or see the transformation of various consciousnesses. Those who speculate on the future (Aparantakalpika), although they see the differences in thought (Sanna) and feeling (Vedana), do not see the differences in their own characteristics (Salakkhana), and therefore give rise to the view of permanence, believing that 'I and the world are all permanent.' There are also those who believe that the ultimate particles (Paramanu) are permanent. They rely on worldly meditative absorption (Dhyana) to generate such a view. Because they do not truly understand dependent origination (Paticca-samuppada), they believe that conditioned phenomena (Sankhata-dhamma) are first the arising of effects, and that dispersion is first the destruction of effects. For this reason, they believe that coarse material effects arise from numerous minute properties, and gradually analyze coarse material
乃至微住。是故粗物無常極微是常。
此中計前際后際常住論者。是我執論。差別相所攝故。我論已破。當知。我差別相論亦已破訖。又我今問汝。隨汝意答。宿住之念。為取諸蘊為取我耶。若取蘊者。執我及世間是常。不應道理。若取我者。憶念過去如是名等諸有情類。我曾於彼如是名如是姓。乃至廣說。不應道理。又汝意云何。緣彼現前和合色境眼識起時。于余不現不和合境所餘諸識。為滅為轉。若言滅者。滅壞之識而計為常。不應道理。若言轉者。由一境界。依一切時。一切識起。不應道理。又汝何所欲。所執之我。由想所作及受所作。為有變異為無變異。若言有者。計彼世間及我常住。不應道理。若言無者。有一想已複種種想。復有小想及無量想。不應道理。又純有樂已復純有苦。復有苦有樂有不苦不樂。不應道理。又若計命即是身者。彼計我是色。若計命異於身者。彼計我非色。若計我俱遍。無二無缺者。彼計我亦是色亦非色。若為對治此故。即於此義中。由異句異文。而起執者。彼計我非色非非色。又若見少色少非色者。彼計有邊。若見彼無量者。彼計有無邊。若復遍見而色分少非色分無量。或色分無量。非色分少者。彼計亦有邊亦無邊若為對治此故。但由文異不由義異。而起執者。彼計非有邊非
【現代漢語翻譯】 現代漢語譯本： 乃至極其微小的停留。因此，粗大的事物是無常的，而極微之物被認為是常。
那些執著於前際（過去）和后際（未來）常住的理論的人，是出於我執的論點。因為這些論點都屬於差別相的範疇。既然『我』的論點已經被駁斥，那麼『我』的差別相論點也應當被認為已經被駁倒。此外，我現在問你，請你隨意回答。宿世的記憶，是取自諸蘊（五蘊：色、受、想、行、識）還是取自我呢？如果取自諸蘊，那麼執著于『我』和世間是常住的，這不合道理。如果取自我，那麼憶念過去『如此名』等等的眾生，『我曾經在那裡，如此名，如此姓』，乃至廣泛地描述，這也不合道理。還有，你認為怎麼樣？當緣取現前和合的色境時，眼識生起，對於其餘不現前、不和合的境界，其餘的諸識，是滅了還是轉變了呢？如果說是滅了，那麼滅壞的識卻被認為是常住的，這不合道理。如果說是轉變了，那麼由於一個境界，在一切時間，一切識都生起，這不合道理。還有，你想要什麼呢？你所執著的『我』，是由想（saṃjñā）所造作的，還是由受（vedanā）所造作的？是有變異還是沒有變異？如果說有變異，那麼認為世間和『我』是常住的，這不合道理。如果說沒有變異，那麼有一個想之後又有種種想，又有小的想和無量的想，這不合道理。還有，純粹有快樂之後又有純粹的痛苦，又有苦樂參半，又有不苦不樂，這不合道理。還有，如果認為命就是身，那麼他們就認為『我』是色（rūpa）。如果認為命異於身，那麼他們就認為『我』不是色。如果認為『我』是普遍的，沒有缺少，沒有多餘，那麼他們就認為『我』既是色也不是色。如果爲了對治這些觀點，就在這個意義中，用不同的語句和不同的文字，而產生執著，那麼他們就認為『我』既不是非色也不是非非色。還有，如果看到少量的色和少量的非色，他們就認為是有邊（anta）。如果看到那是無量的，他們就認為是有無邊（ananta）。如果普遍地看到色的一部分是少的，非色的一部分是無量的，或者色的一部分是無量的，非色的一部分是少的，那麼他們就認為既有邊也有無邊。如果爲了對治這些觀點，只是由於文字不同，而不是由於意義不同，而產生執著，那麼他們就認為既不是有邊也不是無邊。
【English Translation】 English version: Even to the slightest duration. Therefore, coarse matter is impermanent, while extremely minute matter is considered permanent.
Those who adhere to the theory of permanence regarding the past and future (pūrvānta-aparantā), their arguments stem from ego-grasping (ātma-graha). Because these arguments fall under the category of differentiated characteristics (viśeṣa-lakṣaṇa), and since the argument for 'self' (ātman) has already been refuted, know that the argument for the differentiated characteristics of 'self' has also been refuted. Furthermore, I now ask you, answer as you please. Does the recollection of past lives (pūrva-nivāsa-smṛti) arise from grasping the aggregates (skandha) or from grasping the 'self'? If it arises from grasping the aggregates, then holding onto the 'self' and the world as permanent is unreasonable. If it arises from grasping the 'self', then recalling past sentient beings (sattva) with names such as 'so-and-so,' saying 'I was there, with such-and-such a name and such-and-such a family name,' and so on, extensively describing it, is also unreasonable. Moreover, what do you think? When eye-consciousness (cakṣu-vijñāna) arises in relation to a present, combined object of form (rūpa-viṣaya), do the remaining consciousnesses (vijñāna) related to other non-present, non-combined objects cease or transform? If you say they cease, then considering a ceased and destroyed consciousness as permanent is unreasonable. If you say they transform, then due to one object, all consciousnesses arise at all times, which is unreasonable. Furthermore, what is it that you desire? Is the 'self' that you grasp created by thought (saṃjñā) or created by feeling (vedanā)? Does it undergo change or not? If you say it undergoes change, then considering the world and the 'self' as permanent is unreasonable. If you say it does not undergo change, then after one thought, there are various thoughts, and there are small thoughts and immeasurable thoughts, which is unreasonable. Furthermore, after purely having pleasure, there is purely having suffering, and there is having both suffering and pleasure, and there is having neither suffering nor pleasure, which is unreasonable. Moreover, if one considers life (jīva) to be identical to the body (śarīra), then they consider the 'self' to be form (rūpa). If one considers life to be different from the body, then they consider the 'self' to be non-form (arūpa). If one considers the 'self' to be all-pervasive, without deficiency, without excess, then they consider the 'self' to be both form and non-form. If, in order to counter these views, one clings to this meaning using different phrases and different words, then they consider the 'self' to be neither non-form nor non-non-form. Furthermore, if one sees a small amount of form and a small amount of non-form, they consider it to be finite (anta). If one sees it as immeasurable, they consider it to be infinite (ananta). If one sees that the portion of form is small and the portion of non-form is immeasurable, or that the portion of form is immeasurable and the portion of non-form is small, then they consider it to be both finite and infinite. If, in order to counter these views, one clings to them merely due to differences in words and not due to differences in meaning, then they consider it to be neither finite nor infinite.
無邊。或計解脫之我遠離二種。又計極微常住論者。我今問汝。隨汝意答。汝為觀察計極微常。為不觀察計彼常耶。若不觀察者。離慧觀察而定計常。不應道理。若言已觀察者。違諸量故不應道理。又汝何所欲。諸微塵性。為由細故計彼是常。為由與粗果物其相異故計彼常耶。若由細者。離散損減轉復羸劣。而言是常不應道理。若言由相異故者。是則極微。超過地水火風之相。不同種類相故。而言能生彼類果。不應道理。又彼極微。更無異相可得故。不中理。又汝何所欲。從諸極微所起粗物。為不異相為異相耶。若言不異相者。由與彼因無差別故。亦應是常。是則應無因果決定。不應道理。若異相者。汝意云何。為從離散極微粗物得生。為從聚集耶。若言從離散者。應一切時一切果生。是則應無因果決定。不應道理。若從聚集者。汝意云何。彼粗果物從極微生時。為不過彼形質之量。為過彼形質量耶。若言不過彼形質量者。從形質分物。生形質有分物。不應道理。若言過者。諸極微體無細分故不可分析。所生粗物亦應是常。亦不中理。若復說言有諸極微本無今起者。是則計極微常。不應道理。又汝何所欲。彼諸極微起造粗物。為如種子等。為如陶師等耶。若言如種子等者。應如種子體是無常。若言如陶師等者。彼諸極
微應有思慮。如陶師等。不應道理。若不如種等及陶師等者。是則同喻不可得故。不應道理。又汝意云何。諸外物起為由有情為不爾耶。若言由有情者。彼外粗物由有情生。所依細物不由有情。不應道理。誰復于彼制其功能。若言不由有情者。是則無用而外物生。不應道理。如是隨念諸蘊有情故。由一境界一切識流不斷絕故。由想及受變不變故。計彼前際及計后際常住論者。不應道理。又由觀察不觀察故。由共相故。由自相故。由起造故。根本所用故。極微常論不應道理。是故計常論者。非如理說。我今當說常住之相。若一切時。無變異相。若一切種無變異相。若自然無變異相。若由他無變異相。又無生相當知是常住相。
瑜伽師地論卷第六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之四
宿作因論者猶如有一若沙門若婆羅門。起如是見立如是論。廣說如經。凡諸世間所有士夫補特伽羅所受者。謂現所受苦。皆由宿作為因者。謂由宿惡為因。由勤精進吐舊業故者。謂由現法極自苦行現在新業。由不作因之所害故者。謂諸不善業。如是於後不復有漏者。謂一向是善性故。說后無漏。由無漏
【現代漢語翻譯】 現代漢語譯本： 微細的念頭也應該有思慮。例如陶師等（製陶工匠），這種說法不合道理。如果不如種子等以及陶師等，那麼這個比喻就無法成立，不合道理。另外，你的意思是怎樣？諸外物的生起是由有情眾生造成的，還是不是這樣？如果說是由於有情眾生，那麼那些外在的粗大物質由有情眾生所生，而作為所依的微細物質不由有情眾生所生，這不合道理。又有誰來規定它們的功能呢？如果說不是由於有情眾生，那麼外物就是無用地產生，這不合道理。像這樣隨念諸蘊（五蘊）是有情眾生，由於一個境界一切識流不斷絕，由於想和受的變化與不變，計度彼前際和計度后際的常住論者，這種說法不合道理。又由於觀察與不觀察，由於共相，由於自相，由於起造，根本所用，極微常論不合道理。因此，計度常住論者，不是如理的說法。我現在應當說常住的相狀。如果一切時都沒有變異的相狀，如果一切種類都沒有變異的相狀，如果是自然而沒有變異的相狀，如果是由於他力而沒有變異的相狀，又沒有生起的相狀，應當知道這就是常住的相狀。 《瑜伽師地論》卷第六 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第七 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之四 宿作因論者，例如有一個沙門（出家修道者）或婆羅門（古印度教祭司），生起這樣的見解，立下這樣的論調，詳細的說法如經中所說。凡是世間所有士夫（有能力的人）補特伽羅（人，眾生）所承受的，也就是現在所承受的痛苦，都是由於宿世的作為作為原因，也就是由於宿世的惡業作為原因。『由勤精進吐舊業故』，意思是說通過現在的修行，極其自討苦吃的行為，以及現在所造的新業，『由不作因之所害故』，意思是說由於不善業，像這樣對於以後不再有煩惱，意思是說一向是善的性質，所以說以後沒有煩惱，由於沒有煩惱。
【English Translation】 English version: Subtle thoughts should also involve consideration. For example, like potters (Tao Shi, ceramic craftsmen), this reasoning is not sound. If it's not like seeds and potters, then this analogy cannot be established, and the reasoning is not sound. Furthermore, what is your intention? Do all external objects arise due to sentient beings, or is it not so? If you say it's due to sentient beings, then those external, coarse objects are produced by sentient beings, while the subtle substances on which they depend are not produced by sentient beings. This reasoning is not sound. Who then determines their functions? If you say it's not due to sentient beings, then external objects arise uselessly. This reasoning is not sound. Thus, recollecting that the aggregates (Skandhas, five aggregates) are sentient beings, because the stream of consciousness is uninterrupted due to a single realm, and because of the change and unchanging of perception and feeling, those who speculate on the past and future limits with the theory of permanence, this reasoning is not sound. Furthermore, due to observation and non-observation, due to common characteristics, due to individual characteristics, due to creation, and fundamental use, the theory of permanent atoms is not sound. Therefore, those who speculate on the theory of permanence are not speaking reasonably. I shall now speak of the characteristics of permanence. If at all times there is no changing characteristic, if in all kinds there is no changing characteristic, if it is naturally without a changing characteristic, if it is due to others without a changing characteristic, and also without the characteristic of arising, know that this is the characteristic of permanence. Yogācārabhūmi-śāstra, Volume 6 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra Yogācārabhūmi-śāstra, Volume 7 Said by Bodhisattva Maitreya (Mile Pusa) Translated by Tripiṭaka Master Xuanzang (San Zang Fa Shi Xuan Zang) under Imperial Decree, the fourth of the three grounds of the Local Section, with investigation and analysis. The theory of past actions as cause is like this: there is a Śrāmaṇa (Shamen, monastic practitioner) or a Brāhmaṇa (Poluomen, ancient Indian priest) who arises with such a view and establishes such a theory, as explained in detail in the sutras. All the suffering that all beings (Shifu, capable person) and individuals (Puteqieluo, person, sentient being) in the world experience, that is, the suffering they are currently experiencing, is due to past actions as the cause, that is, due to past evil deeds as the cause. 'Because of diligently striving to expel old karma' means that through present practice, extremely self-mortifying behavior, and new karma created in the present, 'because of being harmed by the cause of not acting' means that because of unwholesome karma, in this way, there will be no more afflictions in the future, meaning that it is always of a wholesome nature, so it is said that there will be no afflictions in the future, because there are no afflictions.
故業盡者謂諸惡業。由業盡故苦盡者謂宿因所作及現法方便所招苦惱。由苦盡故得證苦邊者。謂證餘生相續苦盡。謂無系外道作如是計。問何因緣故彼諸外道起如是見立如是論。答由教及理故教如前說。理者猶如有一為性尋思。為性觀察。廣說如前。由見現法士夫作用不決定故。所以者何。彼見世間雖具正方便而招于苦。雖具邪方便而致於樂。彼如是思。若由現法士夫作用為彼因者。彼應顛倒。由彼所見非顛倒故。是故彼皆以宿作為因。由此理故。彼起如是見立如是論。
今應問彼汝何所欲。現法方便所招之苦。為用宿作為因。為用現法方便為因。若用宿作為因者。汝先所說由勤精進吐舊業故現在新業由不作因之所害故。如是於後不復有漏。乃至廣說。不應道理。若用現法方便為因者。汝先所說。凡諸世間所有士夫補特伽羅所受皆由宿作為因不應道理。如是現法方便苦。宿作為因故現法士夫用為因故。皆不應道理。是故此論非如理說。我今當說如實因相。或有諸苦唯用宿作為因。猶如有一自業增上力故生諸惡趣或貧窮家。或復有苦雜因所生。謂如有一因邪事王不獲樂果而反致苦。如事于王。如是由諸言說商賈等業。由事農業。由劫盜業。或於他有情作損害事。若有福者獲得富樂。若無福者雖設功用而無果遂。或
【現代漢語翻譯】 現代漢語譯本 『故業盡者謂諸惡業』，意思是說，（外道）認為所有惡業都已消除。 『由業盡故苦盡者謂宿因所作及現法方便所招苦惱』，意思是說，由於過去的業力以及現在所採取的方法所導致的痛苦都已消除。 『由苦盡故得證苦邊者』，意思是說，因為痛苦的消除，所以能夠證得痛苦的終結。 『謂證餘生相續苦盡』，意思是說，證悟到未來生生世世的痛苦都已終結。 『謂無系外道作如是計』，這是無系外道（Nirgranthas）所持的觀點。 問：『何因緣故彼諸外道起如是見立如是論？』 答：『由教及理故』，這是因為他們的教義和推理。 『教如前說』，他們的教義如前所述。 『理者猶如有一為性尋思。為性觀察。廣說如前。由見現法士夫作用不決定故』，他們的推理是，有些人天生就喜歡思考和觀察，正如前面所說，他們看到現在人們的行為並不總是能決定結果。 『所以者何。彼見世間雖具正方便而招于苦。雖具邪方便而致於樂』，為什麼這麼說呢？因為他們看到世間上，有些人即使採取正確的方法，反而招致痛苦；有些人即使採取錯誤的方法，反而得到快樂。 『彼如是思。若由現法士夫作用為彼因者。彼應顛倒。由彼所見非顛倒故。是故彼皆以宿作為因。由此理故。彼起如是見立如是論』，他們這樣思考：如果現在人們的行為是導致結果的原因，那麼結果應該與行為相符。但他們所見並非如此，所以他們認為一切都是由過去的業力所決定的。基於這個理由，他們產生了這樣的觀點並建立了這樣的理論。
現在應該反問他們：『汝何所欲？』你們認為現在的方法所導致的痛苦，是用過去的業力作為原因，還是用現在的方法作為原因？ 『現法方便所招之苦。為用宿作為因。為用現法方便為因』 『若用宿作為因者，汝先所說由勤精進吐舊業故現在新業由不作因之所害故。如是於後不復有漏。乃至廣說。不應道理』，如果你們認為是用過去的業力作為原因，那麼你們之前所說的，通過努力修行可以消除舊業，並且因為不再造新業，所以未來不會再有煩惱等等，就說不通了。 『若用現法方便為因者，汝先所說。凡諸世間所有士夫補特伽羅（Pudgala，人）所受皆由宿作為因不應道理』，如果你們認為是用現在的方法作為原因，那麼你們之前所說的，世間上所有的人所承受的一切都是由過去的業力所決定的，就說不通了。 『如是現法方便苦。宿作為因故現法士夫用為因故。皆不應道理』，這樣看來，無論是現在的方法所導致的痛苦，還是過去的業力所導致的結果，都無法解釋。 『是故此論非如理說』，所以，這種理論是不合理的。 『我今當說如實因相』，我現在要說真實的因果關係。 『或有諸苦唯用宿作為因。猶如有一自業增上力故生諸惡趣或貧窮家』，有些痛苦完全是由過去的業力所導致的，例如，有些人因為自身業力的強大作用而墮入惡趣或出生在貧窮的家庭。 『或復有苦雜因所生。謂如有一因邪事王不獲樂果而反致苦。如事于王。如是由諸言說商賈等業。由事農業。由劫盜業。或於他有情作損害事』，有些痛苦是由多種原因共同產生的，例如，有些人因為用不正當的手段侍奉國王，不但沒有得到快樂，反而招致痛苦。侍奉國王是這樣，通過各種言語、商業等行業，通過從事農業，通過搶劫盜竊，或者對其他眾生造成損害，也是這樣。 『若有福者獲得富樂。若無福者雖設功用而無果遂』，如果是有福報的人，就能獲得財富和快樂；如果沒有福報，即使努力也無法成功。
【English Translation】 English version 『故業盡者謂諸惡業』 means that (the heretics) believe that all evil karma has been eliminated. 『由業盡故苦盡者謂宿因所作及現法方便所招苦惱』 means that the suffering caused by past karma and the methods adopted in the present have been eliminated. 『由苦盡故得證苦邊者』 means that because the suffering has been eliminated, one can attain the end of suffering. 『謂證餘生相續苦盡』 means realizing that the suffering of future lives has ended. 『謂無系外道作如是計』 This is the view held by the Nirgranthas (the Jainas). Question: 『何因緣故彼諸外道起如是見立如是論？』 What is the reason why those heretics hold such views and establish such theories? Answer: 『由教及理故』 It is because of their teachings and reasoning. 『教如前說』 Their teachings are as mentioned before. 『理者猶如有一為性尋思。為性觀察。廣說如前。由見現法士夫作用不決定故』 Their reasoning is that some people are naturally inclined to think and observe, as mentioned before, they see that people's actions in the present do not always determine the outcome. 『所以者何。彼見世間雖具正方便而招于苦。雖具邪方便而致於樂』 Why is that? Because they see that in the world, some people, even if they adopt the right methods, instead invite suffering; some people, even if they adopt the wrong methods, instead attain happiness. 『彼如是思。若由現法士夫作用為彼因者。彼應顛倒。由彼所見非顛倒故。是故彼皆以宿作為因。由此理故。彼起如是見立如是論』 They think like this: if people's actions in the present are the cause of the outcome, then the outcome should be consistent with the actions. But what they see is not like this, so they think that everything is determined by past karma. Based on this reason, they have this view and establish this theory.
Now we should ask them in return: 『汝何所欲？』 What do you think? Is the suffering caused by present methods caused by past karma, or by present methods? 『現法方便所招之苦。為用宿作為因。為用現法方便為因』 Is the suffering caused by present methods caused by past karma, or by present methods? 『若用宿作為因者，汝先所說由勤精進吐舊業故現在新業由不作因之所害故。如是於後不復有漏。乃至廣說。不應道理』 If you think that it is caused by past karma, then what you said before, that by diligently practicing, one can eliminate old karma, and because one no longer creates new karma, there will be no more afflictions in the future, etc., does not make sense. 『若用現法方便為因者，汝先所說。凡諸世間所有士夫補特伽羅 (Pudgala, person) 所受皆由宿作為因不應道理』 If you think that it is caused by present methods, then what you said before, that everything that all people in the world experience is determined by past karma, does not make sense. 『如是現法方便苦。宿作為因故現法士夫用為因故。皆不應道理』 In this way, neither the suffering caused by present methods, nor the results caused by past karma, can be explained. 『是故此論非如理說』 Therefore, this theory is unreasonable. 『我今當說如實因相』 Now I will speak of the true cause and effect. 『或有諸苦唯用宿作為因。猶如有一自業增上力故生諸惡趣或貧窮家』 Some suffering is entirely caused by past karma, for example, some people fall into evil realms or are born into poor families because of the powerful effect of their own karma. 『或復有苦雜因所生。謂如有一因邪事王不獲樂果而反致苦。如事于王。如是由諸言說商賈等業。由事農業。由劫盜業。或於他有情作損害事』 Some suffering is caused by a combination of causes, for example, some people, because they serve the king by improper means, not only do not get happiness, but instead invite suffering. Serving the king is like this, through various words, commercial and other industries, through engaging in agriculture, through robbery and theft, or causing harm to other sentient beings, it is also like this. 『若有福者獲得富樂。若無福者雖設功用而無果遂』 If one has good fortune, one can obtain wealth and happiness; if one does not have good fortune, even if one works hard, one will not succeed.
復有法純由現在功用因得。如新所造引余有業或聽聞正法於法覺察。或復發起威儀業路。或復修學工巧業處。如是等類。唯因現在士夫功用。
自在等作者論者。由如有一或沙門或婆羅門。起如是見立如是論。凡諸世間所有士夫補特伽羅所受彼一切。或以自在變化為因。或餘丈夫變化為因。諸如是等謂說自在等不平等因論者作如是計。問何因緣故起如是見立如是論。答由教及理。教如前說。理者。猶如有一為性尋思。為性觀察。廣說如前。彼由現見於因果中世間有情不隨欲轉故作此計。所以者何。現見世間有情。于彼因時欲修凈業。不遂本欲。反更為惡。于彼果時愿生善趣樂世界中。不遂本欲。墮惡趣等。意謂受樂不遂所欲。反受諸苦。由見此故。彼作是思。世間諸物必應別有作者生者及變化者為彼物父。謂自在天或復其餘。
今當問彼汝何所欲嗢拖南曰。
功能無體性 攝不攝相違 有用及無用 為因成過失
自在天等變化功能。為用業方便為因。為無因耶。若用業方便為因者。唯此功能用業方便為因。非余世間。不應道理。若無因者。唯此功能無因而有。非世間物。不應道理。又汝何所欲。此大自在為墮世間攝。為不攝耶。若言攝者。此大自在則同世法。而能遍生世間。不應道理。
【現代漢語翻譯】 現代漢語譯本： 還有一些法純粹是由現在的努力而產生的。例如，新造作的能引發未來果報的業，或者聽聞正法並對法產生覺察，或者發起威儀的行業，或者修學工巧的技能。這些都僅僅是因為現在的個人努力。 關於自在天等作者的理論，例如，有些沙門或婆羅門，持有這樣的觀點，建立這樣的理論：世間所有的人和補特伽羅（pudgala，指個體、人）所承受的一切，都是由自在天（Ishvara，印度教中的主神）的變化所導致的，或者是由其他丈夫的變化所導致的。這些就是所謂的宣揚自在天等不平等原因論者所作的推論。問：是什麼原因導致他們產生這樣的觀點，建立這樣的理論呢？答：由於教義和理證。教義如前所述。理證是，例如，有些人喜歡思索，喜歡觀察，詳細情況如前所述。他們因為親眼看到在因果關係中，世間的有情不能隨心所欲地轉變，所以才作出這樣的推論。為什麼呢？因為他們親眼看到世間有情，在種因的時候，想要修習清凈的善業，卻不能如願，反而造作了惡業。在結果的時候，希望投生到善趣的快樂世界中，卻不能如願，反而墮落到惡趣等等。意思是，想要享受快樂卻不能如願，反而遭受各種痛苦。因為看到這些，他們就認為，世間萬物必定有另外的作者、生者和變化者，作為它們的父親，也就是自在天或者其他什麼。 現在我要問他們，你們想要什麼？總結如下： 『功能無體性，攝不攝相違，有用及無用，為因成過失。』 自在天等變化的功能，是用行業方便作為原因呢？還是沒有原因呢？如果用行業方便作為原因，那麼只有這個功能是用行業方便作為原因，而不是世間萬物，這不合道理。如果沒有原因，那麼只有這個功能是無因而有，而不是世間萬物，這也不合道理。還有，你們想要什麼？這個大自在天是屬於世間所包含的呢？還是不屬於世間所包含的呢？如果說是屬於世間所包含的，那麼這個大自在天就和世間法一樣，卻能普遍地產生世間萬物，這不合道理。
【English Translation】 English version: Furthermore, there are dharmas that arise purely from present effort. For example, newly created karma that leads to future existence, or hearing the correct Dharma and discerning it, or initiating activities of proper conduct, or studying skillful arts. These and similar things arise solely from the present effort of individuals. Regarding the proponents of Ishvara (Ishvara, a Hindu deity, often translated as 'Lord') and other creators, for example, some Shramanas (Shramana, wandering ascetics) or Brahmanas (Brahmana, a member of the priestly class in Hinduism) hold such views and establish such theories: that all beings and pudgalas (pudgala, individual, person) in the world experience everything due to the transformations of Ishvara, or due to the transformations of other beings. These are the inferences made by those who advocate unequal causes such as Ishvara. Question: What causes them to hold such views and establish such theories? Answer: Due to doctrine and reasoning. The doctrine is as previously stated. The reasoning is, for example, that some people like to contemplate and observe, as described in detail earlier. Because they directly see that in the relationship of cause and effect, sentient beings in the world cannot transform things as they wish, they make such inferences. Why? Because they directly see sentient beings in the world who, when planting causes, desire to cultivate pure virtuous karma, but cannot fulfill their desires and instead create evil karma. When it comes to results, they hope to be born in happy realms and joyful worlds, but cannot fulfill their desires and instead fall into evil realms, and so on. The meaning is that they desire to enjoy happiness but cannot fulfill their desires and instead suffer various pains. Because they see these things, they think that all things in the world must have another creator, producer, and transformer as their father, namely Ishvara or something else. Now I will ask them, what do you desire? The summary is as follows: 'Function without essence, inclusion and non-inclusion contradict, useful and useless, cause becomes a fault.' Is the transformative function of Ishvara and others caused by skillful means of action, or is it without cause? If it is caused by skillful means of action, then only this function is caused by skillful means of action, and not all things in the world, which is unreasonable. If it is without cause, then only this function exists without cause, and not all things in the world, which is also unreasonable. Furthermore, what do you desire? Does this great Ishvara belong to the world, or does it not belong to the world? If you say that it belongs to the world, then this great Ishvara is the same as worldly dharmas, yet it can universally produce all things in the world, which is unreasonable.
若不攝者。則是解脫。而言能生世間。不應道理。又汝何所欲。為有用故變生世間。為無用耶。若有用者。則于彼用無有自在。而於世間有自在者。不應道理。若無用者。無有所須。而生世間。不應道理。又汝何所欲。此所出生為唯大自在為因。為亦取余為因耶。若唯大自在為因者。是則若時有大自在。是時則有出生。若時有出生是時則有大自在。而言出生用大自在為因者。不應道理。若言亦取余為因者。此唯取樂欲為因。為除樂欲更取余為因。若唯取樂欲為因者。此樂欲為唯取大自在為因。為亦取余為因耶。若唯取大自在為因者。若時有大自在是時則有樂欲。若時有樂欲是時則有大自在。便應無始常有出生。此亦不應道理。若言亦取余為因者。此因不可得故。不應道理。又于彼欲無有自在。而言於世間物有自在者。不應道理。如是由功用故。攝不攝故。有用無用故。為因性故。皆不應理。是故此論非如理說。
害為正法論者。謂如有一若沙門若婆羅門。起如是見立如是論。若於彼祠中。咒術為先害諸生命。若能祀者。若所害者。若諸助伴。如是一切皆得生天。問何因緣故。彼諸外道起如是見立如是論。答此違理論。諂誑所起。不由觀察道理建立。然于諍競惡劫起時。諸婆羅門違越古昔婆羅門法。為欲食肉妄起
【現代漢語翻譯】 現代漢語譯本：如果他不加以約束，那就是解脫，卻說他能產生世間，這不合道理。而且你想要什麼呢？是爲了有用才變化產生世間，還是爲了無用呢？如果爲了有用，那麼對於那個用處就沒有自在，卻說對於世間有自在，這不合道理。如果爲了無用，沒有什麼需要，卻產生世間，這不合道理。還有你想要什麼呢？這所出生的東西是唯有摩酰首羅（Maheśvara，大自在天）作為原因，還是也取其他作為原因呢？如果唯有摩酰首羅作為原因，那麼當有摩酰首羅的時候，就應該有出生；當有出生的時候，就應該有摩酰首羅。說出生以摩酰首羅為原因，這不合道理。如果說也取其他作為原因，那麼這僅僅取樂欲作為原因，還是除了樂欲之外還取其他作為原因呢？如果僅僅取樂欲作為原因，那麼這樂欲是僅僅取摩酰首羅作為原因，還是也取其他作為原因呢？如果僅僅取摩酰首羅作為原因，那麼當有摩酰首羅的時候，就應該有樂欲；當有樂欲的時候，就應該有摩酰首羅。那就應該無始以來常有出生，這也不合道理。如果說也取其他作為原因，那麼這個原因不可得，這不合道理。而且對於那個樂欲沒有自在，卻說對於世間萬物有自在，這不合道理。像這樣，由於功用的緣故，約束與不約束的緣故，有用與無用的緣故，作為原因的性質的緣故，都不合道理。所以這個論點不是如理所說。 以殺害為正法的論者，是說如果有一個沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司），生起這樣的見解，立下這樣的論調：如果在那個祭祀中，以咒術為先，殺害各種生命，如果能主持祭祀的人，被殺害的生命，以及所有幫助的人，像這樣一切都能生天。問：因為什麼緣故，那些外道生起這樣的見解，立下這樣的論調？答：這是違背道理的論調，由諂媚欺誑所產生，不是通過觀察道理而建立的。然而在爭鬥惡劫興起的時候，那些婆羅門違背古老的婆羅門法，爲了想要吃肉而妄加編造。
【English Translation】 English version: If he is not restrained, then that is liberation, yet it is said that he can generate the world, which is unreasonable. Moreover, what do you desire? Is it to transform and generate the world for a useful purpose, or for no purpose? If for a useful purpose, then there is no freedom over that use, yet it is said that there is freedom over the world, which is unreasonable. If for no purpose, there is nothing needed, yet the world is generated, which is unreasonable. Furthermore, what do you desire? Is what is generated solely caused by Maheśvara (the Great自在, the supreme god), or does it also take other causes? If solely caused by Maheśvara, then when there is Maheśvara, there should be generation; when there is generation, there should be Maheśvara. To say that generation uses Maheśvara as a cause is unreasonable. If it is said that it also takes other causes, then does it only take pleasure-desire as a cause, or does it take other causes besides pleasure-desire? If it only takes pleasure-desire as a cause, then does this pleasure-desire only take Maheśvara as a cause, or does it also take other causes? If it only takes Maheśvara as a cause, then when there is Maheśvara, there should be pleasure-desire; when there is pleasure-desire, there should be Maheśvara. Then there should be constant generation from the beginning, which is also unreasonable. If it is said that it also takes other causes, then this cause is unobtainable, which is unreasonable. Moreover, there is no freedom over that desire, yet it is said that there is freedom over the things of the world, which is unreasonable. Thus, due to the reason of effort, the reason of restraint and non-restraint, the reason of usefulness and uselessness, and the reason of the nature of cause, all are unreasonable. Therefore, this argument is not spoken according to reason. Those who argue that killing is the correct Dharma, say that if there is a Śrāmaṇa (wandering ascetic) or a Brāhmaṇa (priest), who arises with such a view and establishes such a theory: if in that sacrifice, using incantations as a preliminary, various lives are killed, if the one who can preside over the sacrifice, the lives that are killed, and all the helpers, all of them will be born in heaven. Question: For what reason do those heretics arise with such a view and establish such a theory? Answer: This is a theory that violates reason, produced by flattery and deceit, not established through observing reason. However, when times of strife and evil kalpas arise, those Brāhmaṇas violate the ancient Brāhmaṇa Dharma, fabricating lies in order to eat meat.
此計。
又應問彼。汝何所欲。此咒術方為是法自體。為是非法自體。若是法自體者。離彼殺生。不能感得自所愛果。而能轉彼非法以為正法。不應道理。若是非法自體者。自是不愛果法。而能轉舍余不愛果法者。不應道理。如是記已。復有救言。如世間毒咒術所攝不能為害。當知此咒術方亦復如是。今應問彼。汝何所欲。如咒術方能息外毒。亦能息內貪瞋癡毒。為不爾耶。若能息者。無處無時無有一人貪瞋癡等靜息可得故不中理。若不能息者。汝先所說。如咒術方能息外毒。亦能息除非法業者。不應道理。又汝何所欲。此咒術方為遍行耶。不遍行耶。若遍行者。自所愛親不先用祠。不應道理。若不遍者。此咒功能便非決定。不應道理。又汝何所欲。此咒功能為唯能轉因亦轉果耶。若唯轉因者。于果無能。不應道理。若亦轉果者。應如轉變即令羊等成可愛妙色。然舍羊等身。已方取天身。不應道理。又汝何所欲。造咒術者。為有力能及悲愍不。若言有者。離殺彼命。不能將彼往生天上。不應道理。若言無者。彼所造咒能有所辦。不應道理。如是由因故。譬喻故。不決定故。于果無能故。咒術者故。不應道理。是故此論非如理說。我今當說非法之相。若業損他而不治現過是名非法。又若業諸修道者共知此業感不愛
【現代漢語翻譯】 現代漢語譯本： 再者，應該這樣問他：『你想要怎樣？這咒術之方是法的自體，還是非法的自體？』如果是法的自體，那麼離開了殺生，就不能感得自己所喜愛的果報，卻能轉變那非法成為正法，這不合道理。如果是非法的自體，自身就是不喜愛的果報之法，卻能轉變捨棄其餘不喜愛的果報之法，這也不合道理。像這樣記錄之後，又有人辯解說：『就像世間的毒咒術所攝持，不能造成傷害一樣，應當知道這咒術之方也是如此。』現在應該問他：『你想要怎樣？像咒術之方能平息外在的毒，也能平息內在的貪嗔癡之毒嗎？』如果能平息，那麼在任何地方、任何時間，都沒有一個人能使貪嗔癡等完全平息，所以不合道理。如果不能平息，那麼你先前所說，像咒術之方能平息外在的毒，也能平息除非法之業，就不合道理。 還有，你想要怎樣？這咒術之方是普遍適用，還是不普遍適用？如果普遍適用，那麼對於自己所愛的人，不先用它來祈福，這不合道理。如果不普遍適用，那麼這咒術的功能就不是決定的，這不合道理。 還有，你想要怎樣？這咒術的功能是隻能轉變因，還是也能轉變果？如果只能轉變因，那麼對於果就沒有能力，這不合道理。如果也能轉變果，那麼應該像轉變一樣，立即讓羊等變成可愛的美妙顏色。然而捨棄羊等的身體之後，才取得天人的身體，這不合道理。 還有，你想要怎樣？製造咒術的人，是有能力和悲憫心嗎？如果說有，那麼離開了殺害他們的性命，就不能將他們往生到天上，這不合道理。如果說沒有，那麼他所製造的咒語能有所成就，這不合道理。像這樣由於因的緣故，譬喻的緣故，不決定的緣故，對於果沒有能力的緣故，咒術者的緣故，都不合道理。所以這種論述不是如理如實的說法。我現在應當說非法之相：如果某種行為損害他人，而不顧及眼前的過失，這就叫做非法。還有，如果某種行為被所有修道者共同認為會感得不喜愛的果報
【English Translation】 English version: Furthermore, one should ask him: 'What do you desire? Is this formula of incantation the self-nature of Dharma (law, principle), or the self-nature of non-Dharma?' If it is the self-nature of Dharma, then apart from killing, it cannot bring about the desired result, yet it can transform that which is non-Dharma into Dharma, which is unreasonable. If it is the self-nature of non-Dharma, being itself a law of undesirable results, yet it can transform and abandon other laws of undesirable results, which is also unreasonable. Having noted this, someone might offer a defense, saying: 'Just as worldly poisonous incantations, when contained, cannot cause harm, so too should it be known that this formula of incantation is the same.' Now, one should ask him: 'What do you desire? Can the formula of incantation pacify external poisons, and also pacify internal poisons of greed, hatred, and delusion?' If it can pacify, then nowhere, at no time, and no one can completely pacify greed, hatred, and delusion, which is unreasonable. If it cannot pacify, then what you said earlier, that the formula of incantation can pacify external poisons, and also pacify non-Dharmic karma (action), is unreasonable. Moreover, what do you desire? Is this formula of incantation universally applicable, or not universally applicable? If it is universally applicable, then one should not fail to use it to bless one's beloved relatives first, which is unreasonable. If it is not universally applicable, then the power of this incantation is not definitive, which is unreasonable. Moreover, what do you desire? Can the power of this incantation only transform the cause, or can it also transform the effect? If it can only transform the cause, then it has no power over the effect, which is unreasonable. If it can also transform the effect, then it should, like a transformation, immediately turn sheep and the like into lovely and beautiful colors. However, only after abandoning the bodies of the sheep and the like does one attain the body of a Deva (god), which is unreasonable. Moreover, what do you desire? Does the creator of the incantation have power and compassion, or not? If one says they do, then apart from killing their lives, one cannot lead them to be reborn in the heavens, which is unreasonable. If one says they do not, then the incantation they create can accomplish something, which is unreasonable. Thus, due to the cause, due to the analogy, due to the lack of definiteness, due to the lack of power over the effect, and due to the incantation creator, it is unreasonable. Therefore, this argument is not a reasoned and truthful statement. I shall now speak of the characteristics of non-Dharma: If an action harms others without regard for the present fault, this is called non-Dharma. Also, if an action is commonly known by all practitioners to bring about undesirable results,
果。又若業一切智者決定說為不善。又若業自所不欲。又若業染心所起。又若業待邪咒術方備功驗。又若業自性無記。諸如是等皆是非法。
邊無邊論者。謂如有一若沙門若婆羅門。依止世間諸靜慮故。于彼世間住有邊想無邊想。俱想不俱想。廣說如經。由此起如是見立如是論。世間有邊。世間無邊。世間亦有邊亦無邊。世間非有邊非無邊。當知此中已說因緣及能計者。是中若依斷邊際求世邊時。若憶念壞劫於世間起有邊想。若憶念成劫則於世間起無邊想。若依方域周廣求世邊時。若下過無間更無所得。上過第四靜慮亦無所得。傍一切處不得邊際。爾時則于上下起有邊想。于傍處所起無邊想。若為治此執。但依異文義無差別。則於世間起非有邊非無邊想。
今應問彼。汝何所欲。從前壞劫以來為更有世間生起。為無起耶。若言有者。世間有邊不應道理。若言無者。非世間住念世間邊。不應道理。如是彼來有故。彼來無故。皆不應理。是故此論非如理說。
不死矯亂論者。謂四種不死矯亂外道。如經廣說。應知彼諸外道若有人來。依最勝生道。問善不善。依決定勝道。問苦集滅道。便自稱言。不死亂者隨於處所依不死凈天不亂。詰問即于彼所問以言矯亂。或托餘事方便避之。或但隨問者言辭而轉。是
【現代漢語翻譯】 現代漢語譯本：此外，如果某種行為被一切智者（Sarvajna，指佛陀）明確指出是不善的，或者這種行為是自己不希望做的，或者這種行為是由染污的心所產生的，或者這種行為需要依賴邪惡的咒語才能生效，又或者這種行為本身是無記的（既非善亦非惡），所有這些都屬於非法行為。
關於邊無邊論者（Antānantika，持世間有邊或無邊論者）：這裡指的是，如果有一位沙門（Sramana，出家修行者）或婆羅門（Brahmana，祭司），因為專注於世間的各種禪定，因此對於這個世界，生起有邊想、無邊想、既有邊又無邊想、非有邊非無邊想。詳細的描述如同經文所說。因此，他們產生這樣的見解，建立這樣的理論：世界是有邊的，世界是無邊的，世界既是有邊又是無邊的，世界既非有邊也非無邊。應當知道，這裡已經說明了產生這些想法的因緣以及持有這些想法的人。這裡，如果他們依賴於尋找斷滅的邊界來探求世界的邊際，如果他們回憶起壞劫（Samvartakalpa，世界毀滅的時期），就會對世界產生有邊的想法；如果他們回憶起成劫（Vivartakalpa，世界形成的時期），就會對世界產生無邊的想法。如果他們依賴於方位的廣闊來探求世界的邊際，如果向下探尋超過無間地獄（Avīci，八大地獄中最底層的地獄），就再也無法得到任何東西；向上探尋超過第四禪定（Caturtha-dhyāna，色界最高的禪定），也無法得到任何東西；向四面八方探尋都無法找到邊際。那時，他們就會對上下方向產生有邊的想法，對四面八方產生無邊的想法。如果爲了糾正這種執著，僅僅依賴於不同的說法，而意義沒有差別，那麼他們就會對世界產生非有邊非無邊的想法。
現在應該問他們：你們到底想要什麼？從之前的壞劫以來，是否還有世界產生？還是沒有產生？如果他們說有，那麼世界有邊就不合道理。如果他們說沒有，那麼在沒有世界存在的情況下，思考世界的邊際也是不合道理的。像這樣，因為他們說有，或者說沒有，都是不合道理的。因此，這種理論不是如理如實的說。
關於不死矯亂論者（Amarāvikkhepika，以不死為名而進行詭辯的人）：指的是四種以不死為名進行詭辯的外道。詳細的描述如同經文所說。應當知道，如果有人來問這些外道關於最殊勝的生道（Agra-janmapatha，指最高的生命形式）的問題，例如善與不善；或者問關於決定性的勝道（Niryānika，指出離之道）的問題，例如苦、集、滅、道（Duḥkha, Samudaya, Nirodha, Mārga，四聖諦）。他們就自稱是不死論者，並且隨處依賴於不死凈天（Amara-viśuddha-deva，長生不老的天神）而不胡亂說話。當被追問時，他們就用言語來詭辯所問的問題，或者借托其他事情來方便地迴避問題，或者只是隨著提問者的言辭而轉移話題。這就是不死矯亂論者。
【English Translation】 English version: Furthermore, if an action is definitively declared as unwholesome by an omniscient being (Sarvajna, referring to the Buddha), or if the action is something one does not desire for oneself, or if the action arises from defiled mental states, or if the action requires reliance on evil spells to be effective, or if the action is by nature neutral (neither good nor bad), all such actions are considered unlawful.
Regarding the proponents of the finite-infinite doctrine (Antānantika, those who hold the view that the world is either finite or infinite): This refers to a Sramana (Sramana, a wandering ascetic) or a Brahmana (Brahmana, a priest) who, due to their focus on various worldly meditations, develops thoughts of the world being finite, infinite, both finite and infinite, or neither finite nor infinite. The detailed description is as stated in the scriptures. Consequently, they generate such views and establish such theories: the world is finite, the world is infinite, the world is both finite and infinite, the world is neither finite nor infinite. It should be understood that the causes and conditions for generating these thoughts, as well as the individuals holding these thoughts, have already been explained here. In this context, if they rely on seeking the boundary of annihilation to explore the limits of the world, if they recall the period of destruction (Samvartakalpa, the time of world destruction), they will develop the thought of the world being finite; if they recall the period of formation (Vivartakalpa, the time of world formation), they will develop the thought of the world being infinite. If they rely on the vastness of directions to explore the limits of the world, if they search downwards beyond the Avīci hell (Avīci, the deepest of the eight great hells), they will find nothing further; if they search upwards beyond the fourth dhyana (Caturtha-dhyāna, the highest meditation realm in the Form Realm), they will find nothing further; if they search in all directions, they will not find any boundary. At that time, they will develop the thought of the world being finite in the upward and downward directions, and infinite in all other directions. If, in order to correct this attachment, they merely rely on different expressions without any difference in meaning, then they will develop the thought of the world being neither finite nor infinite.
Now, they should be asked: What exactly do you desire? Since the previous period of destruction, has there been another world arising, or has there not? If they say there has, then the world being finite is not reasonable. If they say there has not, then contemplating the limits of the world when there is no world existing is also not reasonable. Thus, whether they say there has been or there has not been, it is not reasonable. Therefore, this theory is not a truthful and accurate statement.
Regarding the proponents of immortal equivocations (Amarāvikkhepika, those who equivocate under the guise of immortality): This refers to the four types of heretics who equivocate under the guise of immortality. The detailed description is as stated in the scriptures. It should be understood that if someone comes to ask these heretics about the most supreme path of birth (Agra-janmapatha, referring to the highest form of life), such as good and unwholesome; or asks about the definitive path of liberation (Niryānika, the path of deliverance), such as suffering, its cause, its cessation, and the path (Duḥkha, Samudaya, Nirodha, Mārga, the Four Noble Truths). They will claim to be proponents of immortality and, in every situation, rely on the pure immortal gods (Amara-viśuddha-deva, gods who are eternally young) without speaking randomly. When questioned closely, they will equivocate with their words regarding the question asked, or conveniently evade the question by referring to other matters, or simply shift the topic according to the questioner's words. This is the nature of the proponents of immortal equivocations.
中第一不死亂者。覺未開悟。第二于所證法。起增上慢。第三覺已開悟。而未決定。第四羸劣愚鈍。又復第一怖畏妄語。及怖畏他人知其無智故。不分明答言我無所知。第二于自所證未得無畏。懼他詰問。怖畏妄語。怖畏邪見故。不分明說我有所證。第三怖畏邪見。怖畏妄語。懼他詰問故。不分明說我不決定。如是三種。假託餘事以言矯亂。第四唯懼他詰。于最勝生道及決定勝道。皆不了達。於世文字。亦不善知。而不分明說言我是愚鈍都無所了。但反問彼。隨彼言辭。而轉以矯亂彼。
此四論發起因緣。及能計者。並破彼執。皆如經說。
由彼外道多怖畏故。依此見住。若有人來有所詰問。即以諂曲而行矯亂。當知此見是惡見攝。是故此論非如理說。
無因見論者。謂依止靜慮。及依止尋思。應知二種。如經廣說。問何因緣故。彼諸外道依止尋思。起如是見立如是論。我及世間。皆無因生。答略而言之。見不相續以為先故。諸內外事無量差別。種種生起。或復有時。見諸因緣空無果報。謂見世間無有因緣。或時欻爾大風卒起。於一時間寂然止息。或時忽爾瀑河瀰漫。於一時間頓則空竭。或時郁爾果木敷榮。於一時間颯然衰悴。由如是故起無因見立無因論。
今應問彼。汝宿住念爲念無體。
【現代漢語翻譯】 現代漢語譯本： 第一種不死亂者，是覺悟尚未開啟的人。 第二種是對於自己所證得的法，生起增上慢（認為自己已經證得很高境界的傲慢）。 第三種是覺悟已經開啟，但尚未達到決定的狀態。 第四種是體弱愚鈍的人。 第一種人因為害怕妄語，以及害怕他人知道自己沒有智慧，所以不明確回答說『我一無所知』。 第二種人因為對於自己所證得的境界沒有得到無畏，懼怕他人詰問，害怕妄語，害怕邪見，所以不明確說『我有所證』。 第三種人因為害怕邪見，害怕妄語，懼怕他人詰問，所以不明確說『我不決定』。 像這三種人，都假託其他事情來用言語進行狡辯。 第四種人只是害怕他人詰問，對於最殊勝的生道和決定殊勝之道，都不能了達。對於世間的文字，也不善於理解，卻不明確說『我是愚鈍，什麼都不瞭解』，只是反問對方，隨著對方的言辭，而轉變來狡辯對方。 這四種論的發起因緣，以及能進行計度的人，並破斥他們的執著，都如經中所說。 由於那些外道大多心懷畏懼，依據這種見解而住。如果有人來詰問，就用諂媚和曲解來進行狡辯。應當知道這種見解是惡見所攝，所以這種論不是如理如實的說。 無因見論者，可以知道有兩種，即依止靜慮（依靠禪定）和依止尋思（依靠思辨）。如經中廣說。問：什麼因緣的緣故，那些外道依止尋思，生起這樣的見解，立下這樣的論調：『我和世間，都是無因而生』？答：簡略地說，因為見到不相續的現象作為先導。諸如內外事物無量的差別，種種生起。或者有時，見到諸種因緣空無果報，認為世間沒有因緣。或者有時，忽然間大風突然颳起，於一時間又寂然停止。或者有時，忽然間瀑布河流瀰漫，於一時間又立刻乾涸。或者有時，茂盛的果樹開花繁榮，於一時間又颯然衰敗。由於這些緣故，生起無因見，立下無因論。 現在應該問他們：你們宿住念（前世的記憶）是念有體還是念無體？
【English Translation】 English version: The first kind of those who are confused and do not die is one whose awakening has not yet begun. The second is one who, regarding the Dharma (teachings) he has realized, develops excessive pride (thinking he has attained a very high state). The third is one whose awakening has begun, but has not yet reached a state of certainty. The fourth is one who is weak and dull-witted. The first type fears false speech and fears that others will know of his lack of wisdom, so he does not clearly answer, 'I know nothing'. The second type, because he has not attained fearlessness regarding his own realization, fears others' questioning, fears false speech, and fears wrong views, so he does not clearly say, 'I have realized something'. The third type, because he fears wrong views, fears false speech, and fears others' questioning, does not clearly say, 'I am uncertain'. Like these three types, they all feign other matters to use language to prevaricate. The fourth type only fears others' questioning and cannot understand the most supreme path of birth and the path of decisive victory. He is also not skilled in understanding worldly language, but does not clearly say, 'I am dull-witted and understand nothing at all'. He only asks questions in return, following the other person's words, and turns around to prevaricate against them. The causes and conditions for the arising of these four views, as well as those who can speculate about them and refute their attachments, are all as described in the sutras. Because those non-Buddhists mostly harbor fear, they abide by this view. If someone comes to question them, they use flattery and distortion to prevaricate. It should be known that this view is included in wrong views, so this treatise does not speak truthfully. Those who hold the view of causelessness can be known to be of two types: those who rely on meditative concentration (dhyana) and those who rely on discursive thought (vitarka). As explained extensively in the sutras. Question: What is the cause and condition that those non-Buddhists, relying on discursive thought, give rise to such a view and establish such a theory: 'I and the world are born without cause'? Answer: Briefly speaking, it is because seeing discontinuous phenomena comes first. Such as the countless differences of internal and external things, arising in various ways. Or sometimes, seeing that various causes and conditions are empty of results, thinking that the world has no causes and conditions. Or sometimes, suddenly a great wind arises abruptly, and in a moment it ceases quietly. Or sometimes, suddenly a torrential river overflows, and in a moment it suddenly dries up. Or sometimes, a lush fruit tree blossoms and flourishes, and in a moment it withers and decays. Because of these reasons, they give rise to the view of causelessness and establish the theory of causelessness. Now, they should be asked: Is your recollection of past lives (purva-nivasânusmriti) a recollection of something with substance or a recollection of something without substance?
爲念自我。若念無體。無體之法。未曾串習。未曾經識。而能隨念。不應道理。若念自我。計我先無後欻然生。不應道理。又汝何所欲。一切世間內外諸物。種種生起。或欻然生起。為無因耶。為有因耶。若無因者。種種生起。欻然而起。有時不生。不應道理。若有因者。我及世間。無因而生。不應道理。如是念無體故。念自我故。內外諸物不由因緣種種異故。由彼因緣種種異故。不應道理。是故此論非如理說。
斷見論者。謂如有一若沙門若婆羅門。起如是見立如是論。乃至我有粗色。四大所造之身。住持未壞。爾時有病。有癰有箭。若我死後。斷壞無有。爾時我善斷滅。如是欲界諸天。色界諸天。若無色界空無邊處所攝。乃至。非想非非想處所攝。廣說如經。謂說七種斷見論者。作如是計。問何因緣故。彼諸外道。起如是見立如是論。答由教及理故。教如前說。理者謂如有一為性尋思。乃至廣說。彼如是思若我死後復有身者。應不作業而得果異熟。若我體性一切永無。是則應無受業果異熟。觀此二種。理俱不可。是故起如是見立如是論。我身死已斷壞無有。猶如瓦石若一破已不可還合。彼亦如是。道理應知。
今應問彼。汝何所欲。為蘊斷滅。為我斷滅耶。若言蘊斷滅者。蘊體無常。因果展轉生起不
【現代漢語翻譯】 現代漢語譯本： 因為執念于自我。如果執念沒有實體，沒有實體的法，未曾熟悉，未曾認識，卻能隨之憶念，這不合道理。如果執念于自我，認為自我是先前沒有後來突然產生的，這也不合道理。而且你想要什麼呢？一切世間內外的事物，種種生起，是突然生起，還是沒有原因呢？還是有原因呢？如果沒有原因，種種生起，突然而起，有時不生，這不合道理。如果有原因，那麼我和世間，沒有原因而生，這不合道理。像這樣，因為執念沒有實體，因為執念自我，內外的事物不由因緣而種種不同，因為那些因緣而種種不同，這不合道理。所以這個論點不是如理如實說的。
斷見論者，說如果有一個沙門（出家修行者）或者婆羅門（祭司），產生這樣的見解，立下這樣的論點，乃至我有粗糙的色身，由四大（地、水、火、風）所造的身軀，住持未壞，這時有病，有癰有箭（比喻痛苦），如果我死後，斷滅沒有了，這時我完全斷滅。像這樣，欲界諸天（六慾天），色界諸天，若無色界空無邊處所攝，乃至非想非非想處所攝，詳細的說法如經文所說。這是說七種斷見論者，作出這樣的計較。問：什麼因緣的緣故，那些外道，產生這樣的見解，立下這樣的論點？答：由教和理的緣故。教如前面所說。理是指如果有一個人為性尋思，乃至廣說。他們這樣思考，如果我死後還有身體，就不應該作業而得到果報。如果我的體性一切永遠沒有，那就應該沒有承受業的果報。觀察這兩種，道理都不可以。所以產生這樣的見解，立下這樣的論點：我的身體死後斷滅沒有了，就像瓦石一旦破碎就不可複合。他們也是這樣，道理應該知道。
現在應該問他們，你想要什麼？是蘊（五蘊：色、受、想、行、識）斷滅，還是我斷滅呢？如果說是蘊斷滅，蘊的體性是無常的，因果輾轉生起不... English version: Because of clinging to the self. If clinging has no substance, a dharma without substance, never familiarized, never recognized, yet able to be recollected, this is not reasonable. If clinging to the self, believing the self is previously non-existent and then suddenly arises, this is also not reasonable. Moreover, what do you desire? All worldly internal and external things, all kinds of arising, do they arise suddenly, or without a cause? Or with a cause? If without a cause, all kinds of arising, arising suddenly, sometimes not arising, this is not reasonable. If with a cause, then I and the world, born without a cause, this is not reasonable. Like this, because clinging has no substance, because of clinging to the self, internal and external things are not different due to causes and conditions, because those causes and conditions are different, this is not reasonable. Therefore, this argument is not spoken as it truly is.
The annihilationists say that if there is a 'shramana' (wandering ascetic) or a 'brahmana' (priest) who holds such a view and establishes such a thesis, saying, 'I have a coarse physical body, made of the four great elements ('mahabhuta': earth, water, fire, and wind), maintained and not yet destroyed, at this time there is sickness, boils, and arrows (metaphor for suffering). If after my death, it is cut off and there is nothing, then I am completely annihilated.' Like this, the gods of the desire realm ('Kamadhatu'), the gods of the form realm ('Rupadhatu'), if the formless realm ('Arupadhatu') is included in the sphere of infinite space, up to the sphere of neither perception nor non-perception, the detailed explanation is as the sutras say. This is speaking of the seven types of annihilationists, making such calculations. Question: What is the cause and condition that those heretics hold such a view and establish such a thesis? Answer: Because of teaching and reason. Teaching is as previously stated. Reason refers to someone who is by nature speculative, and so on. They think like this: if after my death there is still a body, then one should not perform actions and receive different results. If my nature is completely and eternally non-existent, then there should be no receiving the results of karma. Observing these two, both reasons are unacceptable. Therefore, they hold such a view and establish such a thesis: my body is cut off and there is nothing after death, like a tile or stone that cannot be rejoined once broken. They are also like this, the principle should be understood.
Now one should ask them, what do you desire? Is it the annihilation of the 'skandhas' (five aggregates: form, feeling, perception, mental formations, consciousness), or the annihilation of the self? If they say it is the annihilation of the 'skandhas', the nature of the 'skandhas' is impermanent, the cause and effect are transformed and arise not...
【English Translation】 English version: Because of clinging to the self. If clinging has no substance, a dharma without substance, never familiarized, never recognized, yet able to be recollected, this is not reasonable. If clinging to the self, believing the self is previously non-existent and then suddenly arises, this is also not reasonable. Moreover, what do you desire? All worldly internal and external things, all kinds of arising, do they arise suddenly, or without a cause? Or with a cause? If without a cause, all kinds of arising, arising suddenly, sometimes not arising, this is not reasonable. If with a cause, then I and the world, born without a cause, this is not reasonable. Like this, because clinging has no substance, because of clinging to the self, internal and external things are not different due to causes and conditions, because those causes and conditions are different, this is not reasonable. Therefore, this argument is not spoken as it truly is.
The annihilationists say that if there is a 'shramana' (wandering ascetic) or a 'brahmana' (priest) who holds such a view and establishes such a thesis, saying, 'I have a coarse physical body, made of the four great elements ('mahabhuta': earth, water, fire, and wind), maintained and not yet destroyed, at this time there is sickness, boils, and arrows (metaphor for suffering). If after my death, it is cut off and there is nothing, then I am completely annihilated.' Like this, the gods of the desire realm ('Kamadhatu'), the gods of the form realm ('Rupadhatu'), if the formless realm ('Arupadhatu') is included in the sphere of infinite space, up to the sphere of neither perception nor non-perception, the detailed explanation is as the sutras say. This is speaking of the seven types of annihilationists, making such calculations. Question: What is the cause and condition that those heretics hold such a view and establish such a thesis? Answer: Because of teaching and reason. Teaching is as previously stated. Reason refers to someone who is by nature speculative, and so on. They think like this: if after my death there is still a body, then one should not perform actions and receive different results. If my nature is completely and eternally non-existent, then there should be no receiving the results of karma. Observing these two, both reasons are unacceptable. Therefore, they hold such a view and establish such a thesis: my body is cut off and there is nothing after death, like a tile or stone that cannot be rejoined once broken. They are also like this, the principle should be understood.
Now one should ask them, what do you desire? Is it the annihilation of the 'skandhas' (five aggregates: form, feeling, perception, mental formations, consciousness), or the annihilation of the self? If they say it is the annihilation of the 'skandhas', the nature of the 'skandhas' is impermanent, the cause and effect are transformed and arise not...
絕。而言斷滅。不應道理。若言我斷。汝先所說。粗色四大所造之身。有病有癰有箭。欲界諸天。色界諸天。若無色界空無邊處所攝。乃至。非想非非想處所攝。不應道理。如是若蘊斷滅故。若我斷滅故。皆不應理。是故此論非如理說。
空見論者。謂如有一若沙門若婆羅門。起如是見立如是論。無有施與無有愛養。無有祠祀。廣說乃至。世間無有真阿羅漢。復起如是見立如是論。無有一切諸法體相。
問何因緣故。彼諸外道。起如是見立如是論。答由教及理故。教如前說。理者謂如有一為性尋思。乃至廣說。又依世間諸靜慮故。見世施主一期受命恒行佈施無有斷絕。從此命終生下賤家貧窮匱乏。彼作是思。定無施與愛養祠祀。復見有人一期壽中恒行妙行。或行惡行。見彼命終墮于惡趣生諸那落迦。或往善趣。生於天上樂世界中。彼作是思。定無妙行及與惡行。亦無妙行惡行二業果異熟。復見有一剎帝利種。命終之後。生婆羅門吠舍戍陀羅諸種姓中。或婆羅門。命終之後。生剎帝利吠舍戍陀羅諸種姓中。吠舍戍陀羅等亦復如是。彼作是思。定無此世剎帝利等從彼世間剎帝利等種姓中來。亦無彼世剎帝利等從此世間剎帝利等種姓中去。又復觀見諸離欲者生於下地。又見母命終已生而為女。女命終已還作其母
【現代漢語翻譯】 現代漢語譯本：如果說我斷滅，這不合道理。如果說『我』斷滅，那麼你先前所說的，由粗色四大（地、水、火、風）所造的身體，會有疾病、癰瘡、箭傷等痛苦。欲界諸天（六慾天），諸天（此處重複原文，可能為筆誤），如果沒有空無邊處所攝，乃至非想非非想處所攝，這都不合道理。像這樣，如果蘊斷滅，或者『我』斷滅，都是不合道理的。因此，這種論述是不如理的。
空見論者，是指有些人，無論是沙門（出家修道者）還是婆羅門（祭司），產生這樣的見解，立下這樣的論斷：沒有施捨，沒有供養，沒有祭祀，乃至世間沒有真正的阿羅漢（斷盡煩惱的聖者）。又產生這樣的見解，立下這樣的論斷：沒有一切諸法的體相。
問：是什麼因緣，使得那些外道（佛教以外的修行者）產生這樣的見解，立下這樣的論斷？答：由於教義和理性的緣故。教義如前面所說。理性是指有些人天性喜歡尋思，乃至廣說。又因為依賴世間的各種靜慮（禪定），看到世間的施主一生都在恒常佈施，沒有斷絕，但從此命終后卻生在貧窮匱乏的家庭。他們就想：一定沒有施捨、供養、祭祀這回事。又看到有些人一生都在行善，或者作惡，看到他們命終后墮入惡趣（地獄），或者往生善趣（天上），生在天上的快樂世界中。他們就想：一定沒有善行和惡行，也沒有善行惡行兩種業的果報。又看到有剎帝利種姓（國王或武士）的人，命終之後，生在婆羅門、吠舍（商人）、戍陀羅（奴隸）等種姓中。或者婆羅門命終之後，生在剎帝利、吠舍、戍陀羅等種姓中。吠舍、戍陀羅等也是這樣。他們就想：一定沒有此世的剎帝利等是從彼世間的剎帝利等種姓中來的，也沒有彼世的剎帝利等從此世間的剎帝利等種姓中去的。又看到那些遠離慾望的人，反而生在下地。又看到母親死後轉生為女兒，女兒死後又轉生為她的母親。
【English Translation】 English version: To say that 'I' am annihilated is unreasonable. If you say that 'I' am annihilated, then what you said earlier, that the body made of the coarse four great elements (earth, water, fire, and wind) has diseases, sores, and arrow wounds, and that the desire realm heavens (the six desire heavens), the heavens (repetition in original text, possibly a scribal error), if not included in the realm of infinite space, and even the realm of neither perception nor non-perception, is unreasonable. Thus, whether the skandhas (aggregates) are annihilated or 'I' am annihilated, both are unreasonable. Therefore, this argument is not reasonable.
Those who hold the view of emptiness are those, whether renunciates (Shramanas) or Brahmins, who hold such a view and establish such a thesis: there is no giving, no offering, no sacrifice, and so on, even to the point that there are no true Arhats (saints who have extinguished all afflictions) in the world. They also hold such a view and establish such a thesis: there is no substance or characteristic of any dharma (phenomena).
Question: What is the cause and condition that leads those non-Buddhists (those practicing outside of Buddhism) to hold such a view and establish such a thesis? Answer: It is due to doctrine and reason. The doctrine is as previously stated. Reason refers to those who are by nature speculative, and so on. Also, because they rely on the various concentrations (dhyanas) of the world, they see that worldly benefactors constantly give alms throughout their lives without interruption, but after death, they are born into poor and destitute families. They then think: there is definitely no such thing as giving, offering, or sacrifice. They also see that some people constantly perform good deeds or bad deeds throughout their lives, and they see that after death, they fall into evil realms (hells) or are reborn in good realms (heavens), born in the happy worlds of the heavens. They then think: there is definitely no such thing as good deeds and bad deeds, nor are there different results of good and bad karma (actions). They also see that a Kshatriya (warrior or king) caste person, after death, is born into the Brahmin (priest), Vaishya (merchant), or Shudra (slave) castes. Or a Brahmin, after death, is born into the Kshatriya, Vaishya, or Shudra castes. The Vaishyas and Shudras are also the same. They then think: there is definitely no Kshatriya, etc., in this world who comes from the Kshatriya, etc., caste in that world, nor is there a Kshatriya, etc., in that world who goes to the Kshatriya, etc., caste in this world. Furthermore, they observe that those who are free from desire are born in lower realms. They also see that a mother dies and is reborn as a daughter, and a daughter dies and is reborn as her mother.
。父終為子。子還作父。彼見父母不決定已作如是思。世間畢定無父無母。或復見人身壞命終。或生無想。或生無色。或入涅槃。求彼生處不能得見。彼作是念。決定無有化生眾生。以彼處所不可知故。或於自身起阿羅漢增上慢已臨命終時遂見生相。彼作是念。世間必無真阿羅漢。如是廣說。問復何因緣。或有起如是見立如是論。無有一切諸法體相。答以于如來所說甚深經中相似甚深離言說法。不能如實正覺了故。又于安立法相。不如正理而思惟故。起于空見。彼作是念。決定無有諸法體相。今應問彼。汝何所欲。為有生所受業及后所受業。為一切皆是生所受耶。若俱有者。汝先所說。無有施與。無有愛養。無有祠祀。無有妙行。無有惡行。無有妙行惡行業果異熟。無此世間。無彼世間。不應道理。若言無有後所受者。諸有造作凈與不凈種種行業。彼命終已。于彼生時。頓受一切凈與不凈業果異熟。不應道理。又汝何所欲。凡從彼胎藏。及從彼種子而生者。彼等於此為是父母。為非父母耶。若言是父母者。汝言無父無母。不應道理。若言彼非父母者。從彼胎藏及彼種子所生。而言非父非母。不應道理。若時為父母。是時非男女。若時為男女。是時非父母。無不定過。又汝何所欲。為有彼處受生眾生天眼不見。為無有耶
【現代漢語翻譯】 現代漢語譯本：父親死後轉世為兒子，兒子死後又轉世為父親。他們看到父母的身份並不固定，於是產生這樣的想法：世間根本沒有父親和母親。或者又看到有人身壞命終，或者生到無想天，或者生到無色界，或者進入涅槃，（想要）尋找他們所生的地方卻不能找到。（因此）他們這樣認為：決定沒有化生（梵文：upapāduka）的眾生，因為他們所去的地方是不可知的。或者有人對自身生起阿羅漢（梵文：Arhat）的增上慢，臨命終時卻看見了（輪迴的）生相，（因此）他們這樣認為：世間必定沒有真正的阿羅漢。像這樣廣泛地宣說（各種斷見）。 問：又是什麼因緣，有人產生這樣的見解，立下這樣的理論：沒有一切諸法的體相？ 答：因為對於如來所說的甚深經典中，相似甚深、遠離言說的法，不能如實地正確覺悟；又對於安立法相，不如理如法地進行思惟，所以產生了空見。他們這樣認為：決定沒有諸法的體相。現在應當問他們：你想要怎樣？是有生時所受的業，以及後來所受的業？還是所有一切都是生時所受的業？如果兩者都有，那麼你先前所說的『沒有佈施，沒有愛養，沒有祭祀，沒有妙行（善行），沒有惡行，沒有妙行惡行業果的異熟（果報），沒有此世間，沒有彼世間』，就不合道理。如果說沒有後來所受的業，那麼那些造作清凈與不清凈種種行業的人，他們命終之後，在那一生時，就頓然承受一切清凈與不清凈業的果報，這也不合道理。 又你想要怎樣？凡是從母胎中，以及從種子而生的，他們對於此（所生之人）來說，是父母，還是不是父母呢？如果說是父母，那麼你說沒有父親沒有母親，就不合道理。如果說他們不是父母，那麼從母胎以及從種子所生，卻說不是父親不是母親，也不合道理。有時是父母，那時就不是子女；有時是子女，那時就不是父母，沒有不確定的過失。 又你想要怎樣？是有那些受生的眾生，天眼也看不見他們所生之處，還是沒有呢？
【English Translation】 English version: After a father dies, he is reborn as a son; after a son dies, he is reborn as a father. Seeing that the identities of parents are not fixed, they conceive such thoughts: 'In the world, there are fundamentally no fathers and mothers.' Or they see someone whose body is destroyed and life ends, or is born in the Realm of Non-Perception (梵文：Asamjñāsatva), or is born in the Realm of No-Form (梵文：Arūpadhātu), or enters Nirvana (梵文：Nirvana), (wanting) to seek the place where they are born but cannot find it. (Therefore) they think like this: 'Definitely there are no beings born by transformation (梵文：upapāduka), because the place where they go is unknowable.' Or someone develops an arrogance of being an Arhat (梵文：Arhat) towards himself, but at the time of death, he sees the signs of (re)birth (in Samsara), (therefore) they think like this: 'In the world, there are certainly no true Arhats.' Like this, they extensively proclaim (various annihilationist views). Question: What is the cause and condition that some people develop such views and establish such theories: that there is no substance or characteristic of all dharmas (梵文：Dharma)? Answer: Because they cannot truly and correctly awaken to the profound sutras (梵文：Sutra) spoken by the Tathagata (梵文：Tathāgata), which are seemingly profound and beyond words; and because they do not contemplate the established characteristics of dharmas in accordance with right reason, they develop a view of emptiness. They think like this: 'Definitely there is no substance or characteristic of dharmas.' Now we should ask them: What do you want? Is there karma (梵文：Karma) received at the time of birth, and karma received later? Or is all karma received at the time of birth? If both exist, then what you said earlier, 'There is no giving, no nurturing, no offering, no virtuous conduct (good deeds), no evil conduct, no different maturation (retribution) of the fruits of virtuous and evil actions, no this world, no other world,' is not reasonable. If you say there is no karma received later, then those who create various pure and impure actions, after they die, in that life, they suddenly receive the retribution of all pure and impure karma, which is also not reasonable. Also, what do you want? Those who are born from the womb and from seeds, are they parents to this (person who is born), or are they not parents? If you say they are parents, then your statement that there is no father and no mother is not reasonable. If you say they are not parents, then those born from the womb and from seeds, yet you say they are not fathers and not mothers, is also not reasonable. Sometimes they are parents, at that time they are not children; sometimes they are children, at that time they are not parents, there is no fault of uncertainty. Also, what do you want? Are there those beings who are born in places that cannot be seen by the divine eye (梵文：Divyacakṣus), or are there not?
。若言有者。汝言無有化生眾生。不應道理。若言無者。是則撥無離想欲者。離色慾者。離三界欲者。不應道理。又汝何所欲。為有阿羅漢性而於彼起增上慢。為無有耶。若言有者。汝言世間必定無有真阿羅漢。不應道理。若言無者。若有發起不正思惟顛倒。自謂是阿羅漢。此乃應是真阿羅漢。亦不中理。又應問彼。汝何所欲。圓成實相法。依他起相法。遍計所執相法。為有為無。若言有者。汝言無有一切諸法體相。不應道理。若言無者。應無顛倒亦無染凈。不應道理。如是若生后所受故。非不決定故。有生處故。有增上慢故。有三種相故。不應道理。是故此論非如理說。
妄計最勝論者。謂如有一若沙門若婆羅門。起如是見立如是論。婆羅門是最勝種類。剎帝利等是下劣種類。婆羅門是白凈色類。餘種是黑穢色類。婆羅門種可得清凈。非餘種類。諸婆羅門是梵王子。從大梵王口腹所生。從梵所出。梵所變化。梵王體胤謂斗諍劫諸婆羅門。作如是計。問何因緣故。諸婆羅門。起如是見立如是論。答由教及理故。教如前說。理者謂如有一。為性尋思。乃至廣說。以見世間真婆羅門性具戒故。有貪名利及恭敬故。作如是計。
今應問彼。汝何所欲。為唯餘種類從父母產生。為婆羅門亦爾耶。若唯餘種類者。世
【現代漢語翻譯】 現代漢語譯本：如果說有化生眾生，那麼你說沒有化生眾生，這不合道理。如果說沒有化生眾生，那就是否定了那些已經脫離慾望的人（離想欲者），也就是脫離三界慾望的人（離三界欲者），這也不合道理。還有，你想要怎樣？是認為有阿羅漢的本性，卻對那個本性生起增上慢（認為自己已經達到很高境界的傲慢），還是認為沒有阿羅漢的本性？如果說有阿羅漢的本性，那麼你說世間必定沒有真正的阿羅漢，這不合道理。如果說沒有阿羅漢的本性，那麼如果有人發起不正當的思維顛倒，自己認為自己是阿羅漢，這反而應該是真正的阿羅漢了，這也不合邏輯。還有，應該問他們，你們想要怎樣？圓成實相法（Parinispanna，指完全成就的真實相），依他起相法（Paratantra，指依賴其他條件而生起的現象），遍計所執相法（Parikalpita，指虛妄分別所執著的相），是存在還是不存在？如果說存在，那麼你說沒有一切諸法的體相，這不合道理。如果說不存在，那麼應該沒有顛倒，也沒有染污和清凈，這不合道理。像這樣，因為有後世所受的果報，因為不是不確定的，因為有出生的地方，因為有增上慢，因為有三種相，所以不合道理。因此，這個論點不是如理如實地說的。 妄計最勝論者，意思是說，如果有一個沙門（Sramana，指修行者）或者婆羅門（Brahmana，指印度教祭司），生起這樣的見解，立下這樣的論點：婆羅門是最優越的種姓，剎帝利（Kshatriya，指武士階層）等等是低劣的種姓。婆羅門是白凈的種姓，其餘種姓是黑色污穢的種姓。婆羅門種姓可以得到清凈，其他種姓不能。這些婆羅門是梵天（Brahma，印度教的創造神）的王子，是從大梵天的口腹所生，從梵天所出，梵天所變化，是梵天的血統。在斗諍劫（Kali Yuga，指末法時期）中，這些婆羅門作這樣的計較。要問，因為什麼緣故，這些婆羅門生起這樣的見解，立下這樣的論點？回答是，因為教義和道理的緣故。教義如前面所說。道理是說，如果有一個人，天性喜歡尋思，乃至廣說，因為看到世間真正的婆羅門具有戒律，有貪圖名利和恭敬的心理，所以作這樣的計較。 現在應該問他們，你們想要怎樣？是隻有其餘的種姓是從父母所生，還是婆羅門也是這樣？如果只有其餘的種姓是從父母所生，那麼世...
【English Translation】 English version: If you say there are spontaneously born beings, then your statement that there are no spontaneously born beings is unreasonable. If you say there are no spontaneously born beings, then you are denying those who have abandoned desire (those who have abandoned thought-desire), that is, those who have abandoned the desires of the three realms (those who have abandoned the desires of the three realms), which is also unreasonable. Furthermore, what do you desire? Do you believe that there is the nature of an Arhat (Arhat, a perfected being), yet you develop arrogance (increased pride in thinking you have reached a high state) towards it, or do you believe that there is no nature of an Arhat? If you say there is the nature of an Arhat, then your statement that there are definitely no true Arhats in the world is unreasonable. If you say there is no nature of an Arhat, then if someone develops incorrect thinking and delusion, claiming to be an Arhat, this should be a true Arhat, which is also illogical. Furthermore, they should be asked, what do you desire? The Perfectly Accomplished Nature (Parinispanna, the truly accomplished nature), the Other-Dependent Nature (Paratantra, phenomena that arise dependent on other conditions), or the Imagined Nature (Parikalpita, the nature grasped by false discrimination), do they exist or not? If you say they exist, then your statement that there is no essence of all dharmas (dharmas, phenomena) is unreasonable. If you say they do not exist, then there should be no delusion, nor defilement and purity, which is also unreasonable. Thus, because there is a result to be received in the future, because it is not uncertain, because there is a place of birth, because there is arrogance, because there are three natures, it is unreasonable. Therefore, this argument is not spoken according to reason. Those who falsely claim superiority mean that if there is a Sramana (Sramana, a religious ascetic) or a Brahmana (Brahmana, a member of the priestly class in Hinduism) who holds such a view and establishes such a theory: that the Brahmana is the most superior caste, and the Kshatriya (Kshatriya, the warrior caste) and others are inferior castes; that the Brahmana is a pure white caste, and the other castes are black and impure; that the Brahmana caste can attain purity, but the other castes cannot; that the Brahmanas are the princes of Brahma (Brahma, the creator god in Hinduism), born from the mouth and abdomen of the Great Brahma, originating from Brahma, transformed by Brahma, and are the descendants of Brahma. In the age of strife (Kali Yuga, the age of degeneration), these Brahmanas make such calculations. One should ask, for what reason do these Brahmanas hold such views and establish such theories? The answer is, because of teachings and reason. The teachings are as mentioned before. The reason is that if there is someone who is naturally fond of contemplation, and so on, because they see that true Brahmanas in the world possess precepts and have greed for fame, profit, and respect, they make such calculations. Now they should be asked, what do you desire? Is it only the other castes that are born from parents, or are the Brahmanas also born in this way? If only the other castes are born from parents, then the world...
間現見諸婆羅門。從母產生。汝謗現事。不應道理。若婆羅門亦爾者。汝先所說。諸婆羅門是最勝種類。剎帝利等是下種類。不應道理。如從母產生。如是造不善業。造作善業。造身語意惡行。造身語意妙行。于現法中受愛不愛果。便於後世生諸惡趣。或生善趣。若三處現前是彼是此。由彼由此。入于母胎從之而生若世間工巧處。若作業處。若善不善。若王若臣。若機捷。若增進滿足。若為王顧錄以為給侍。若不顧錄。若是老病死法。若非老病死法。若修梵住已生於梵世。若復不爾。若修菩提分法。若不修習若悟聲聞菩提獨覺菩提。無上菩提。若復不爾。又汝何所欲為從勝種類生此名為勝。為由戒聞等耶。若由從勝種類生者。汝論中說。于祠祀中。若戒聞等勝取之為量。如此之言。應不中理。若由戒聞等者。汝先所說。諸婆羅門是最勝類。余是下類。不應道理。如是產生故。作業故。受生故。工巧業處故。增上故。彼所顧錄故。梵住故。修覺分故。證菩提故。戒聞勝故。不應道理。是故此論非如理說。
妄計清凈論者。謂如有一若沙門若婆羅門。起如是見立如是論。若我解脫心得自在。觀得自在。謂于諸天微妙五欲。堅著攝受。嬉戲娛樂。隨意受用。是則名得現法涅槃第一清凈。又有外道。起如是見立如是論。
【現代漢語翻譯】 現代漢語譯本：現在親眼看見那些婆羅門（Brahman，印度教僧侶）也是從母親所生。你誹謗眼前的事實，這不合道理。如果婆羅門也一樣，那麼你先前所說『婆羅門是最優越的種姓，剎帝利（Ksatriya，武士）等是低劣的種姓』，就不合道理了。如同從母親所生一樣，造作不善業，造作善業，造作身語意惡行，造作身語意妙行，在現世中承受可愛或不可愛的果報，便在後世生於各種惡趣，或者生於善趣。如果三處（過去、現在、未來）顯現，是彼由此（因果關係），進入母胎並從之而生。無論是世間的工巧之處，還是作業之處，無論是善還是不善，無論是國王還是臣子，無論是機敏還是增進滿足，無論是被國王顧念錄用作為侍從，還是不被顧念錄用，無論是屬於衰老、疾病、死亡的法則，還是不屬於衰老、疾病、死亡的法則，無論是修習梵住已經生於梵天世界，還是並非如此，無論是修習菩提分法，還是不修習，無論是領悟聲聞菩提、獨覺菩提，還是無上菩提，或者並非如此。此外，你想要通過什麼來認為從優越的種姓所生就叫做優越呢？是通過戒律、聞法等等嗎？如果是通過從優越的種姓所生，那麼你在論中說，在祭祀中，如果戒律、聞法等等勝出，就以此作為衡量標準，這樣的話就不合道理。如果是通過戒律、聞法等等，那麼你先前所說『婆羅門是最優越的種姓，其餘是低劣的種姓』，就不合道理了。像這樣，因為產生，因為作業，因為受生，因為工巧業處，因為增上，因為被他們所顧念錄用，因為梵住，因為修習覺悟之分，因為證得菩提，因為戒律聞法勝出，這些都不合道理。因此，這個論點並非如理如實之說。 妄計清凈論者說，例如，如果有沙門（Sramana，修行者）或婆羅門，生起這樣的見解，立下這樣的論調：『如果我解脫，心得自在，觀得自在，對於諸天的微妙五欲，堅固地執著、攝取、嬉戲娛樂、隨意受用，這就叫做獲得現世涅槃的第一清凈。』又有外道，生起這樣的見解，立下這樣的論調。
【English Translation】 English version: Now, we directly see those Brahmanas (Brahman, Hindu priests) are also born from mothers. You slander what is directly seen, which is unreasonable. If Brahmanas are also like that, then what you said earlier, 'Brahmanas are the most superior caste, and Kshatriyas (Ksatriya, warriors) and others are inferior castes,' is unreasonable. Just as being born from a mother, creating unwholesome karma, creating wholesome karma, creating evil deeds of body, speech, and mind, creating wonderful deeds of body, speech, and mind, experiencing desirable or undesirable consequences in the present life, one will be born in various evil realms in the afterlife, or be born in good realms. If the three times (past, present, future) are manifest, there is 'this because of that' (causality), entering the womb and being born from it. Whether it is worldly craftsmanship, or the place of work, whether it is good or bad, whether it is a king or a minister, whether it is cleverness or increasing fulfillment, whether one is considered and employed by the king as a servant, or not considered and employed, whether it belongs to the law of aging, sickness, and death, or does not belong to the law of aging, sickness, and death, whether one has cultivated Brahma-viharas (Brahmavihara, divine abodes) and has been born in the Brahma world, or not, whether one cultivates the factors of enlightenment (Bodhipakkhiya-dhammas), or does not cultivate them, whether one awakens to Sravaka-bodhi (Sravakabodhi, Hearer's enlightenment), Pratyekabuddha-bodhi (Pratyekabuddhabodhi, Solitary Buddha's enlightenment), or Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment), or not. Furthermore, what do you want to use to consider being born from a superior caste as being superior? Is it through precepts, learning, and so on? If it is through being born from a superior caste, then you said in the treatise that in sacrifices, if precepts, learning, and so on are superior, then this is taken as the standard of measurement, then such words are unreasonable. If it is through precepts, learning, and so on, then what you said earlier, 'Brahmanas are the most superior caste, and the rest are inferior castes,' is unreasonable. Like this, because of birth, because of action, because of being born, because of craftsmanship, because of increase, because of being considered and employed by them, because of Brahma-viharas, because of cultivating the factors of enlightenment, because of attaining Bodhi, because of the superiority of precepts and learning, these are all unreasonable. Therefore, this argument is not a reasonable and truthful statement. Those who falsely conceive of purity say, for example, if there is a Sramana (Sramana, ascetic) or a Brahmana who arises with such a view and establishes such a theory: 'If I am liberated, my mind is free, and my view is free, firmly clinging to, grasping, playing, enjoying, and freely using the subtle five desires of the gods, this is called attaining the first purity of Nirvana in the present life.' There are also other heretics who arise with such a view and establish such a theory.
若有離欲惡不善法。于初靜慮得具足住。乃至得具足住第四靜慮。是亦名得現法涅槃第一清凈。又有外道。起如是見立如是論。若有眾生。于孫陀利迦河沐浴支體。所有諸惡皆悉除滅。如於孫陀利迦河。如是于婆湖陀河伽耶河薩伐底河殑伽河等中。沐浴支體。應知亦爾。第一清凈。復有外道。計持狗戒以為清凈。或持牛戒。或持油墨戒。或持露形戒。或持灰戒。或持自苦戒。或持糞穢戒等。計為清凈。謂說現法涅槃外道。及說水等清凈外道。作如是計。問彼何因緣。起如是見立如是論。答由教及理故。教如前說。理者謂如有一為性尋思。乃至廣說。彼謂得諸縱任自在欲自在觀行自在名勝清凈。然不如實知縱任自在等相。又如有一計由自苦身故。自惡解脫。或造過惡。過惡解脫。
今應問彼。汝何所欲。若有于妙五欲嬉戲受樂者。為離欲貪。為未離耶。若已離者於世五欲。嬉戲受樂。不應道理。若未離者。計為解脫清凈。不應道理。又汝何所欲。諸得初靜慮。乃至具足住第四靜慮者。彼為已離一切貪慾。為未離耶。若言一切離者。但具足住乃至第四靜慮。不應道理。若言未離一切欲者。計為究竟解脫清凈。不應道理。又汝何所欲。為由內清凈故究竟清凈。為由外清凈故究竟清凈。若由內者。計于河中沐浴而得清凈
【現代漢語翻譯】 現代漢語譯本：如果有人遠離了慾望、罪惡和不善良的事物，在初禪中獲得並安住，乃至獲得並安住在第四禪中，這也稱為獲得現世涅槃的第一種清凈。還有一些外道，他們持有這樣的觀點，並建立這樣的理論：如果眾生在孫陀利迦河（Sundarika River）沐浴身體，所有的罪惡都將被清除。如同在孫陀利迦河一樣，在婆湖陀河（Bahukuda River）、伽耶河（Gaya River）、薩伐底河（Saravasti River）、殑伽河（Ganga River）等河流中沐浴身體，也應被認為是第一種清凈。還有一些外道，他們認為遵守狗戒可以獲得清凈，或者遵守牛戒，或者遵守油墨戒，或者遵守裸形戒，或者遵守灰戒，或者遵守自我折磨戒，或者遵守糞穢戒等等，認為這樣可以獲得清凈。這些宣說現世涅槃的外道，以及宣說水等清凈的外道，都持有這樣的觀點。現在要問他們，他們是基於什麼原因，而持有這樣的觀點，並建立這樣的理論呢？回答是：由於教義和道理的緣故。教義如前面所說。道理是指，例如，有些人天生喜歡尋思，乃至廣說。他們認為獲得各種縱任自在、欲自在、觀行自在，就是殊勝的清凈。然而，他們並不如實地瞭解縱任自在等的真實相狀。又如有些人認為，通過自我折磨身體，就可以從自身的罪惡中解脫，或者從所造的過錯中解脫。 現在應該問他們：你們想要什麼？如果有人在美妙的五欲中嬉戲享樂，是已經離開了慾望的貪婪，還是沒有離開呢？如果已經離開了，那麼在世間的五欲中嬉戲享樂，是不合道理的。如果沒有離開，卻認為這是解脫清凈，也是不合道理的。還有，你們想要什麼？那些獲得初禪，乃至具足安住在第四禪中的人，他們是已經離開了一切貪慾，還是沒有離開呢？如果說已經離開了一切貪慾，那麼僅僅是具足安住在乃至第四禪中，是不合道理的。如果說沒有離開一切慾望，卻認為這是究竟的解脫清凈，也是不合道理的。還有，你們想要什麼？是通過內在的清凈而獲得究竟的清凈，還是通過外在的清凈而獲得究竟的清凈？如果是通過內在的清凈，那麼認為在河流中沐浴就可以獲得清凈，是不合道理的。
【English Translation】 English version: If someone abandons desires, evil, and unwholesome things, and attains and abides in the first Dhyana (meditative absorption), and even attains and abides in the fourth Dhyana, this is also called attaining the first purity of Nirvana in this present life. Furthermore, there are some non-Buddhist ascetics who hold such views and establish such theories: if sentient beings bathe their bodies in the Sundarika River (Sundarika River), all their evils will be eliminated. Just as in the Sundarika River, so too in the Bahukuda River (Bahukuda River), the Gaya River (Gaya River), the Saravasti River (Saravasti River), the Ganga River (Ganga River), etc., bathing the body should also be considered the first purity. There are also some non-Buddhists who consider observing the dog vow as purity, or observing the cow vow, or observing the oil-and-ink vow, or observing the naked vow, or observing the ash vow, or observing the self-mortification vow, or observing the filth vow, etc., considering them as purity. These non-Buddhists who proclaim Nirvana in this present life, and the non-Buddhists who proclaim purity through water, etc., hold such views. Now, they should be asked, what is the reason they hold such views and establish such theories? The answer is: due to teachings and reasoning. The teachings are as previously stated. The reasoning refers to, for example, some people are by nature fond of thinking, and so on. They consider attaining various forms of indulgence, freedom of desire, and freedom of contemplative practice as supreme purity. However, they do not truly understand the real nature of indulgence, freedom, etc. Also, some people believe that by tormenting their bodies, they can be liberated from their own evils, or liberated from the faults they have committed. Now they should be asked: what do you desire? If someone delights in and enjoys the wonderful five desires, have they already abandoned the greed for desires, or have they not? If they have already abandoned it, then delighting in and enjoying the five desires of the world is unreasonable. If they have not abandoned it, yet consider it as liberation and purity, that is also unreasonable. Also, what do you desire? Those who attain the first Dhyana, and even fully abide in the fourth Dhyana, have they already abandoned all greed, or have they not? If they say they have abandoned all greed, then merely fully abiding in even the fourth Dhyana is unreasonable. If they say they have not abandoned all desires, yet consider it as ultimate liberation and purity, that is also unreasonable. Also, what do you desire? Is it through inner purity that ultimate purity is attained, or through external purity that ultimate purity is attained? If it is through inner purity, then believing that bathing in a river can attain purity is unreasonable.
。不應道理。若由外者。內具貪瞋癡等一切垢穢。但除外垢便計為凈。不應道理。又汝何所欲。為執受凈物故而得清凈。為執受不凈物故得清凈耶。若由執受凈物得清凈者。世間共見狗等不凈。而汝立計執受狗等得清凈者。不應道理。若由執受不凈物者。自體不凈而令他凈。不應道理。又汝何所欲。諸受狗等戒者。為行身等邪惡行故而得清凈。為行身等正妙行故得清凈耶。若由行邪惡行者。行邪惡行而計清凈。不應道理。若由正妙行者。持狗等戒。則為唐捐。而計于彼能得清凈。不應道理。如是離欲不離欲故。內外故。受凈不凈故。邪行正行故。不應道理。是故此論非如理說。
妄計吉祥論者。謂如有一若沙門若婆羅門。起如是見立如是論。若世間。日月薄蝕。星宿失度。所欲為事。皆不成就。若彼隨順。所欲皆成。為此義故。精勤供養日月星等。祠火誦咒。安置茅草。滿瓫頻螺果。及餉佉等。謂歷算者。作如是計。問彼何因緣起如是見立如是論。答由教及理故。教如前說。理者謂如有一為性尋思。乃至廣說。彼由獲得世間靜慮。世間皆謂是阿羅漢。若有欲得自身富樂所祈果遂者。便往請問。然彼不如實知業果相應緣生道理但見世間日月薄蝕。星度行時。爾時眾生凈不凈業果報成熟。彼則計為日月等作。復為信
【現代漢語翻譯】 現代漢語譯本：這不合道理。如果是因為外在因素，那麼內在就具備貪婪、嗔恨、愚癡等一切污垢，僅僅去除外在的污垢就認為清凈，這不合道理。而且你想要什麼呢？是爲了執取清凈之物而得到清凈，還是爲了執取不凈之物而得到清凈呢？如果因為執取清凈之物而得到清凈，那麼世間都看到狗等是不凈的，而你卻立論說執取狗等就能得到清凈，這不合道理。如果因為執取不凈之物而得到清凈，那麼自身不凈卻能使他物清凈，這不合道理。而且你想要什麼呢？那些受持狗戒等的人，是爲了行身等邪惡行為而得到清凈，還是爲了行身等正妙行為而得到清凈呢？如果因為行邪惡行為，那麼行邪惡行為卻認為清凈，這不合道理。如果因為行正妙行為，那麼持狗等戒就成了徒勞，卻認為通過它能得到清凈，這不合道理。像這樣，因為離欲與不離欲，內在與外在，受持清凈與不凈，邪行與正行等原因，都不合道理。因此，這個論點是不如理的。 妄計吉祥論者說，比如有這麼一種人，無論是沙門（佛教出家修行者）還是婆羅門（古印度教祭司），他們產生這樣的見解，立下這樣的論點：如果世間出現日月薄蝕，星宿執行失常，那麼人們想要做的事情，都不能成功。如果順應這些現象，那麼想要做的事情都能成功。爲了這個緣故，他們精勤地供養日月星辰等，祭祀火神，誦持咒語，安置茅草，擺放裝滿水的瓦罐、頻螺果（一種水果），以及餉佉（海螺）等。那些歷算者，也做出這樣的推算。問他們是基於什麼因緣而產生這樣的見解，立下這樣的論點呢？回答說，是由於教義和道理。教義如前面所說。道理是指，比如有這麼一個人，他的本性就是喜歡尋思，乃至廣泛地推論。他們通過獲得世間的禪定，世間的人都認為他們是阿羅漢（斷盡煩惱，達到涅槃境界的聖人）。如果有人想要自身富足快樂，所祈求的果實能夠實現，就去請教他們。然而，他們不如實地瞭解業果相應的緣起道理，只是看到世間日月薄蝕，星辰執行的時候，那時眾生清凈或不凈的業果報成熟，他們就認為這是日月星辰等的作用。又爲了使信徒
【English Translation】 English version: This is unreasonable. If it's due to external factors, then internally there are all kinds of defilements such as greed, hatred, and delusion. Merely removing external defilements and considering oneself pure is unreasonable. Moreover, what do you desire? Is it to attain purity by grasping pure objects, or to attain purity by grasping impure objects? If purity is attained by grasping pure objects, then the world commonly sees dogs and the like as impure, but you assert that grasping dogs and the like leads to purity, which is unreasonable. If purity is attained by grasping impure objects, then something impure itself makes others pure, which is unreasonable. Furthermore, what do you desire? Do those who observe vows like the dog vow attain purity by engaging in evil actions of body and so on, or do they attain purity by engaging in virtuous and excellent actions of body and so on? If it's by engaging in evil actions, then engaging in evil actions and considering oneself pure is unreasonable. If it's by engaging in virtuous and excellent actions, then holding vows like the dog vow becomes futile, yet one believes that purity can be attained through it, which is unreasonable. Thus, due to detachment and non-detachment, internal and external factors, observing purity and impurity, evil actions and virtuous actions, it is all unreasonable. Therefore, this argument is not according to reason. Those who falsely calculate auspiciousness say that, for example, there is a person, whether a Shramana (Buddhist renunciate) or a Brahmin (ancient Indian priest), who holds such a view and establishes such a theory: If in the world there are solar or lunar eclipses, or the stars deviate from their course, then the things people desire to do will not be accomplished. If one follows these phenomena, then the things one desires will all be accomplished. For this reason, they diligently make offerings to the sun, moon, and stars, etc., worship the fire god, recite mantras, place thatched grass, arrange pots filled with water, Pin Luo fruits (a type of fruit), and Xiang Qia (conch shells), etc. Those who calculate calendars also make such calculations. When asked what causes them to hold such views and establish such theories, they answer that it is due to teachings and reason. The teachings are as mentioned before. Reason refers to, for example, there is a person whose nature is to contemplate and extensively elaborate. They attain worldly Dhyana (meditative states), and the world considers them Arhats (enlightened beings who have extinguished all afflictions and attained Nirvana). If someone desires wealth, happiness, and the fulfillment of their wishes, they go to ask them. However, they do not truly understand the principle of dependent origination corresponding to karmic results, but only see that when there are solar or lunar eclipses and the stars are moving, at that time the pure or impure karmic results of sentient beings mature. They then consider this to be the work of the sun, moon, and stars, etc. Furthermore, in order to make believers
樂此事者。建立顯說。
今應問彼。汝何所欲。世間興衰等事。為是日月薄蝕。星度等作。為凈不凈業所作耶。若言日等作者。現見盡壽隨造福非福業。感此興衰苦樂等果。不應道理。若凈不凈業所作者。計日等作。不應道理。如是日等作故。凈不凈業作故。不應道理。是故此論非如理說。如是十六種異論。由二種門。發起觀察。由正道理。推逐觀察。於一切種皆不應理。
瑜伽師地論卷第七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之五
複次云何雜染施設建立。謂由三種雜染應知何等為三。一煩惱雜染。二業雜染。三生雜染。
煩惱雜染云何。嗢拖南曰。
自性若分別 因位及與門 上品顛倒攝 差別諸過患
當知煩惱雜染。由自性故。分別故。因故。位故。門故。上品故。顛倒攝故。差別故。過患故。解釋應知。
煩惱自性者。謂若法生時其相自然不寂靜起。由彼起故。不寂靜行相續而轉。是名略說煩惱自性。
煩惱分別者。或立一種。謂由煩惱雜染義故。或分二種。謂見道所斷。修道所斷。或分三種。謂欲系色系無色系。或分四種。
【現代漢語翻譯】 現代漢語譯本 對於喜歡這件事的人，可以建立並公開說明。
現在應該問他們：『你想要什麼？』世間的興盛衰敗等事，是由於日月薄蝕、星辰執行等造成的呢？還是由於清凈或不清凈的業力所造成的呢？如果說是日月等造成的，那麼現在可以看見，人們終其一生都在造作有福或無福的業，並因此感得興盛衰敗、苦樂等果報，這不合道理。如果說是清凈或不清凈的業力所造成的，那麼說是日月等造成的，也不合道理。像這樣，說是日月等造成的，或者說是清凈不清凈的業力造成的，都不合道理。因此，這種論述是不如理的說法。像這樣的十六種不同的論點，通過兩種途徑發起觀察，用正確的道理推究觀察，在任何情況下都是不合道理的。
《瑜伽師地論》卷第七 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第八
彌勒菩薩說
三藏法師玄奘奉 詔譯 本地分中有尋有伺等三地之五
其次，什麼是雜染的施設建立？ 也就是說，應該知道有三種雜染。 什麼是這三種雜染呢？一是煩惱雜染，二是業雜染，三是生雜染。
什麼是煩惱雜染？ 偈頌說：
『自性若分別，因位及與門， 上品顛倒攝，差別諸過患。』
應當知道煩惱雜染，從自性、分別、因、位、門、上品、顛倒攝、差別、過患等方面來解釋。
煩惱的自性是指：某種法生起時，它的相狀自然是不寂靜的，並且由它的生起，不寂靜的行相會持續不斷地運轉。 這就是簡略地說明煩惱的自性。
煩惱的分別：或者立為一種，因為煩惱有雜染的含義；或者分為兩種，即見道所斷和修道所斷；或者分為三種，即欲界系、色界系和無色界系；或者分為四種。
【English Translation】 English version Those who delight in this matter can establish and openly explain it.
Now, they should be asked: 'What do you desire?' Are the world's prosperity and decline, etc., caused by solar and lunar eclipses, the movement of stars, etc.? Or are they caused by pure or impure karma? If they say that they are caused by the sun, moon, etc., then it can be seen that people spend their entire lives creating fortunate or unfortunate karma, and thus experience the results of prosperity, decline, suffering, and happiness. This is not reasonable. If they say that they are caused by pure or impure karma, then saying that they are caused by the sun, moon, etc., is also not reasonable. Thus, saying that they are caused by the sun, moon, etc., or saying that they are caused by pure or impure karma, is not reasonable. Therefore, this argument is not a reasonable statement. These sixteen different viewpoints, initiated and observed through two approaches, and investigated with correct reasoning, are unreasonable in every way.
Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), Volume 7 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Volume 8
Said by Bodhisattva Maitreya (The Loving One)
Translated by Tripiṭaka Master Xuanzang (Profound Tripitaka Master) under Imperial Decree Fifth of the Three Grounds of Having Investigation and Analysis, etc., in the Local Section
Furthermore, what is the establishment of defilement ( saṃkleśa)? It should be known that there are three types of defilement. What are these three? First, defilement of afflictions (kleśa); second, defilement of karma (karma); third, defilement of birth (jāti).
What is the defilement of afflictions? The summary verse says:
'Nature, if distinguished, Cause, position, and gate, Supreme, encompassed by inversion, Differences, all faults.'
It should be known that the defilement of afflictions should be explained in terms of nature, distinction, cause, position, gate, supreme, encompassed by inversion, differences, and faults.
The nature of afflictions refers to when a dharma arises, its appearance is naturally not tranquil, and because of its arising, the aspect of non-tranquility continues to turn. This is a brief explanation of the nature of afflictions.
The distinctions of afflictions: either established as one, because afflictions have the meaning of defilement; or divided into two, namely, what is severed by the path of seeing and what is severed by the path of cultivation; or divided into three, namely, the desire realm (kāmadhātu) affiliation, the form realm (rūpadhātu) affiliation, and the formless realm (arūpadhātu) affiliation; or divided into four.
謂欲系記無記。色系無記。無色系無記。或分五種。謂見苦所斷。見集所斷。見滅所斷。見道所斷。修道所斷。或分六種。謂貪恚慢無明見疑。或分七種。謂七種隨眠。一欲貪隨眠。二瞋恚隨眠。三有貪隨眠。四慢隨眠。五無明隨眠。六見隨眠。七疑隨眠。或分八種。謂貪恚慢無明疑見及二種取。或分九種。謂九結。一愛結。二恚結。三慢結。四無明結。五見結。六取結。七疑結。八嫉結。九慳結。或分十種。一薩迦耶見。二邊執見。三邪見。四見取。五戒禁取。六貪。七恚。八慢。九無明。十疑。或分一百二十八煩惱。謂即上十煩惱。由迷執十二種諦建立。應知。
何等名為十二種諦。謂欲界苦諦集諦。色界苦諦集諦。無色界苦諦集諦。欲界增上彼遍智果彼遍智所顯滅諦道諦。色界增上彼遍智果彼遍智所顯滅諦道諦。無色界增上彼遍智果彼遍智所顯滅諦道諦。此中於欲界苦集諦。及於欲界增上滅道諦。具有十煩惱迷執。於色界苦集諦。及於彼增上滅道諦。除瞋有餘煩惱迷執。如於色界。于無色界亦爾。于欲界對治修中。有六煩惱迷執。謂除邪見見取戒禁取疑。於色界對治修中。有五煩惱迷執。謂于上六中除瞋。如於色界對治修中。于無色對治修中亦爾。如迷執。障礙亦爾。薩迦耶見者。謂由親近不善丈夫聞非
正法不如理作意故。及由任運失念故。等隨觀執五種取蘊。若分別不分別染污慧為體。邊執見者謂由親近不善丈夫聞非正法不如理作意故。及由任運失念故。執五取蘊為我性已等隨觀執為斷為常。若分別若不分別染污慧為體。邪見者。謂由親近不善丈夫聞非正法不如理作意故。撥因撥果或撥作用。壞真實事。唯用分別染污慧為體。見取者。謂由親近不善丈夫聞非正法不如理作意故。以薩迦耶見邊執見邪見及所依所緣所因俱有相應等法。比方他見等隨觀執為最為上勝妙第一。唯用分別染污慧為體。
戒禁取者。謂由親近不善丈夫聞非正法不如理作意故。即于彼見。彼見隨行。若戒若禁。及所依所緣。所因。俱有相應等法。等隨觀執為清凈。為解脫為出離。唯用分別染污慧為體。貪者。謂由親近不善丈夫聞非正法不如理作意故。及由任運失念故。于外及內可愛境界。若分別不分別。染著為體。恚者。謂由親近不善丈夫聞非正法不如理作意故。及由任運失念故。于外及內非愛境界。若分別不分別。憎恚為體。慢者謂由親近不善丈夫聞非正法不如理作意故。及由任運失念故。于外及內高下勝劣。若分別不分別。高舉為體。無明者。謂由親近不善丈夫聞非正法不如理作意故。及由任運失念故。于所知事若分別不分別。染污
【現代漢語翻譯】 現代漢語譯本 薩迦耶見（Sākāya-dṛṣṭi，我見）是由於不如理作意于正法，以及由於自然而然的失念，而對五種取蘊（pañca upādānakkhandha）進行隨順觀察和執著。它以分別或不分別的染污智慧為體。邊執見（antagrahadṛṣṭi）是由於親近不善之人，聽聞不正之法，不如理作意，以及由於自然而然的失念，而執著五取蘊為『我』的本性，並隨順觀察和執著其為斷滅或常恒。它以分別或不分別的染污智慧為體。邪見（mithyādṛṣṭi）是由於親近不善之人，聽聞不正之法，不如理作意，而否定因果或否定作用，破壞真實之事。它唯以分別的染污智慧為體。 見取見（dṛṣṭiparāmarśa）是由於親近不善之人，聽聞不正之法，不如理作意，而將薩迦耶見、邊執見、邪見以及它們所依賴的、所緣的、所因的、俱有相應的法，與其他的見解相比，隨順觀察和執著其為最上、最殊勝、最第一。它唯以分別的染污智慧為體。 戒禁取見（śīlavrataparāmarśa）是由於親近不善之人，聽聞不正之法，不如理作意，即對於彼見，彼見隨行，無論是戒還是禁，以及它們所依賴的、所緣的、所因的、俱有相應的法，隨順觀察和執著其為清凈、為解脫、為出離。它唯以分別的染污智慧為體。貪（rāga）是由於親近不善之人，聽聞不正之法，不如理作意，以及由於自然而然的失念，對於外在和內在可愛的境界，無論是分別還是不分別，產生染著。它以染著為體。嗔（dveṣa）是由於親近不善之人，聽聞不正之法，不如理作意，以及由於自然而然的失念，對於外在和內在不可愛的境界，無論是分別還是不分別，產生憎恨。它以憎恨為體。慢（māna）是由於親近不善之人，聽聞不正之法，不如理作意，以及由於自然而然的失念，對於外在和內在的高下勝劣，無論是分別還是不分別，產生高舉。它以高舉為體。無明（avidyā）是由於親近不善之人，聽聞不正之法，不如理作意，以及由於自然而然的失念，對於所知之事，無論是分別還是不分別，產生染污。
【English Translation】 English version Sākāya-dṛṣṭi (薩迦耶見, view of self) arises from improper attention to the true Dharma and from unintentional forgetfulness. It involves observing and clinging to the five aggregates of clinging (pañca upādānakkhandha). Its essence is discriminatory or non-discriminatory defiled wisdom. Antagrahadṛṣṭi (邊執見, extreme views) arises from associating with bad people, hearing untrue Dharma, improper attention, and unintentional forgetfulness. It involves clinging to the five aggregates of clinging as the nature of 'self' and observing and clinging to them as either annihilation or permanence. Its essence is discriminatory or non-discriminatory defiled wisdom. Mithyādṛṣṭi (邪見, wrong view) arises from associating with bad people, hearing untrue Dharma, and improper attention. It involves denying cause and effect or denying function, destroying the truth. Its essence is solely discriminatory defiled wisdom. Dṛṣṭiparāmarśa (見取見, holding to views) arises from associating with bad people, hearing untrue Dharma, and improper attention. It involves comparing Sākāya-dṛṣṭi, Antagrahadṛṣṭi, Mithyādṛṣṭi, and their bases, objects, causes, co-occurring associated dharmas, etc., with other views, and observing and clinging to them as the highest, most excellent, and foremost. Its essence is solely discriminatory defiled wisdom. Śīlavrataparāmarśa (戒禁取見, holding to precepts and vows) arises from associating with bad people, hearing untrue Dharma, and improper attention. It involves, with respect to those views and their practices, whether precepts or vows, and their bases, objects, causes, co-occurring associated dharmas, observing and clinging to them as purity, liberation, and escape. Its essence is solely discriminatory defiled wisdom. Rāga (貪, greed) arises from associating with bad people, hearing untrue Dharma, improper attention, and unintentional forgetfulness. It involves attachment to external and internal lovely objects, whether discriminatory or non-discriminatory. Its essence is attachment. Dveṣa (嗔, hatred) arises from associating with bad people, hearing untrue Dharma, improper attention, and unintentional forgetfulness. It involves hatred towards external and internal unlovely objects, whether discriminatory or non-discriminatory. Its essence is hatred. Māna (慢, pride) arises from associating with bad people, hearing untrue Dharma, improper attention, and unintentional forgetfulness. It involves arrogance towards external and internal high and low, superior and inferior, whether discriminatory or non-discriminatory. Its essence is arrogance. Avidyā (無明, ignorance) arises from associating with bad people, hearing untrue Dharma, improper attention, and unintentional forgetfulness. It involves defilement towards knowable things, whether discriminatory or non-discriminatory.
無知為體。疑者。謂由親近不善丈夫聞非正法不如理作意故。即于所知事。唯用分別異覺為體。
煩惱因者。謂六種因。一由所依故。二由所緣故三由親近故。四由邪教故。五由數習故。六由作意故。由此六因。起諸煩惱。所依故者。謂由隨眠起諸煩惱。所緣故者。謂順煩惱境界現前。親近故者。謂由隨學不善丈夫。邪教故者。謂由聞非正法。數習故者。謂由先殖數習力勢。作意故者。謂由發起不如理作意故諸煩惱生。
煩惱位者。略有七種。一隨眠位。二纏位。三分別起位。四俱生位。五耎位。六中位。七上位。由二緣故。煩惱隨眠之所隨眠。一由種子隨逐故。二由彼增上事故。
煩惱門者。略由二門煩惱所惱謂由纏門及隨眠門。纏門有五種。一由不寂靜住故。二由障礙善故。三由發起惡趣惡行故。四由攝受現法鄙賤故。五由能感生等苦故。云何隨眠門所惱。謂與諸纏作所依故。及能引發生等苦故。又由七門。一切煩惱于見及修能為障礙應知。謂邪解了故。不解了故。解了不解了故。邪解了迷執故。彼因依處故彼怖所生故。任運現行故。
云何煩惱上品相。謂猛利相。及尤重相。此相略有六種。一由犯故。二由生故。三由相續故。四由事故。五由起惡業故。六由究竟故。由犯故者。謂由此
【現代漢語翻譯】 現代漢語譯本： 『無知』（Avidyā）以『體』（本質）為特徵。『疑』（Vicikitsa），指的是由於親近不善知識，聽聞不正法，不如理作意而產生。它以對所知之事，僅用分別異覺為特徵。
煩惱的起因有六種：一、由所依故（因為有潛在的煩惱種子）；二、由所緣故（因為有順應煩惱的境界出現）；三、由親近故（因為隨學不善之人）；四、由邪教故（因為聽聞不正法）；五、由數習故（因為先前已經培養了習慣性的力量）；六、由作意故（因為發起不如理的作意）。由於這六種原因，各種煩惱得以生起。『所依故』，指的是由隨眠（潛在的煩惱）而生起各種煩惱。『所緣故』，指的是順應煩惱的境界顯現。『親近故』，指的是由於隨學不善之人。『邪教故』，指的是由於聽聞不正法。『數習故』，指的是由於先前已經培養了習慣性的力量。『作意故』，指的是由於發起不如理的作意，各種煩惱因此而生。
煩惱的位次，略有七種：一、隨眠位（潛在狀態）；二、纏位（纏縛狀態）；三、分別起位（由分別產生的狀態）；四、俱生位（與生俱來的狀態）；五、耎位（微弱狀態）；六、中位（中等狀態）；七、上位（強烈狀態）。由於兩種原因，煩惱的隨眠（潛在狀態）被隨眠：一、由於種子隨逐；二、由於這些種子增長勢力。
煩惱的門徑，略由兩種門徑使人被煩惱所惱：即由纏門和隨眠門。纏門有五種：一、由於不安靜的住處；二、由於障礙善行；三、由於發起惡趣的惡行；四、由於攝取現世的卑賤事物；五、由於能夠感受生等苦。什麼是隨眠門所惱？指的是作為各種纏的所依，以及能夠引發產生生等苦。此外，通過七種門徑，一切煩惱對於見和修都能成為障礙，應當知曉。即邪解了故（錯誤的理解），不解了故（不理解），解了不解了故（似懂非懂），邪解了迷執故（錯誤的理解並執著），彼因依處故（依賴於煩惱的起因），彼怖所生故（因恐懼而生），任運現行故（自然而然地發生）。
什麼是煩惱的上品相？指的是猛利相和尤重相。這種相略有六種：一、由犯故（因為違犯戒律）；二、由生故（因為煩惱產生）；三、由相續故（因為煩惱持續不斷）；四、由事故（因為有特定的事件）；五、由起惡業故（因為造作惡業）；六、由究竟故（因為最終導致惡果）。『由犯故』，指的是由於此。
【English Translation】 English version: 『Avidyā』 (ignorance) has 『body』 (essence) as its characteristic. 『Vicikitsa』 (doubt) refers to what arises from associating with unwholesome people, hearing incorrect Dharma, and not applying proper attention. It is characterized by using only differentiated perception for things that are known.
The causes of afflictions are sixfold: 1. due to the basis (because of underlying seeds of affliction); 2. due to the object (because a condition arises that accords with affliction); 3. due to association (because of following unwholesome people); 4. due to wrong teachings (because of hearing incorrect Dharma); 5. due to repeated practice (because of previously cultivating habitual strength); 6. due to attention (because of generating improper attention). Due to these six causes, various afflictions arise. 『Due to the basis』 refers to the arising of various afflictions from the latent afflictions (anusaya). 『Due to the object』 refers to the manifestation of a condition that accords with affliction. 『Due to association』 refers to following unwholesome people. 『Due to wrong teachings』 refers to hearing incorrect Dharma. 『Due to repeated practice』 refers to previously cultivating habitual strength. 『Due to attention』 refers to the arising of various afflictions due to generating improper attention.
The stages of affliction are roughly sevenfold: 1. latent stage (anusaya); 2. binding stage (paryavasthana); 3. conceptually arisen stage; 4. co-arisen stage; 5. weak stage; 6. intermediate stage; 7. strong stage. Due to two reasons, the latent afflictions (anusaya) are followed by latency: 1. due to the seeds following; 2. due to these seeds increasing in strength.
The gateways of affliction are roughly two gateways through which people are afflicted: namely, through the binding gateway and the latent gateway. The binding gateway has five aspects: 1. due to not dwelling in tranquility; 2. due to obstructing goodness; 3. due to initiating evil deeds leading to bad destinies; 4. due to embracing base things in this life; 5. due to being able to experience suffering such as birth. What is affliction through the latent gateway? It refers to serving as the basis for various bindings, and being able to cause suffering such as birth. Furthermore, through seven gateways, all afflictions can be obstacles to both view and practice, it should be known. Namely, due to wrong understanding, due to not understanding, due to understanding and not understanding, due to wrong understanding and clinging, due to relying on the causes of affliction, due to arising from fear, and due to spontaneously manifesting.
What are the characteristics of superior afflictions? They refer to fierce characteristics and especially heavy characteristics. These characteristics are roughly sixfold: 1. due to transgression; 2. due to arising; 3. due to continuity; 4. due to events; 5. due to creating evil karma; 6. due to ultimate consequences. 『Due to transgression』 refers to due to this.
煩惱纏故。毀犯一切所有學處。由生故者。謂由此故。生於欲界苦惡趣中。由相續故者。謂貪等行諸根成熟。少年盛壯無涅槃法者。由事故者。謂緣尊重田。若緣功德田。若緣不應行田而起。由起惡業故者謂由此煩惱纏故。以增上適悅心起身語業。由究竟故者。謂此自性上品所攝。最初耎對治道之所斷故。
煩惱顛倒攝者。謂七顛倒。一想倒。二見倒。三心倒。四于無常常倒。五于苦樂倒。六于不凈凈倒。七于無我我倒。想倒者。謂于無常苦。不凈無我中。起常樂凈我妄想分別。見倒者。謂即于彼妄想所分別中。忍可欲樂建立執著。心倒者。謂即于彼所執著中貪等煩惱。當知煩惱略有三種。或有煩惱。是倒根本。或有煩惱。是顛倒體。或有煩惱是倒等流。倒根本者。謂無明。顛倒體者。謂薩迦耶見。邊執見一分。見取戒禁取及貪。倒等流者。謂邪見邊執見一分。恚慢及疑。此中薩迦耶見。是無我我倒。邊執見一分。是無常常倒。見取是不凈凈倒。戒禁取是于苦樂倒。貪通二種。謂不凈凈倒。及於苦樂倒。
煩惱差別者。多種差別應知。謂結。縛。隨眠。隨煩惱。纏。暴流。軛。取。系。蓋。株杌。垢。常害。箭。所有。根。惡行。漏。匱。燒。惱。有諍。火。熾然。稠林。拘礙。如是等類煩惱差別當知。
【現代漢語翻譯】 現代漢語譯本 因煩惱纏縛的緣故，會毀壞觸犯一切所應學習之處（學處：戒律）。由於『生』的緣故，指的是因此而生於欲界的痛苦惡劣之處。由於『相續』的緣故，指的是貪等行為諸根成熟，少年時期血氣方剛，沒有修習涅槃之法的人。由於『事』的緣故，指的是所緣為應尊重的福田，或者所緣為功德之田，或者所緣為不應行淫之處而生起煩惱。由於造作惡業的緣故，指的是由於這些煩惱纏縛的緣故，以增長的適悅之心起身語意之業。由於『究竟』的緣故，指的是這種自性屬於上品，最初被柔軟的對治道所斷除。
煩惱顛倒所攝，指的是七種顛倒。一是想倒，二是見倒，三是心倒，四是在無常中執常的顛倒，五是在痛苦中執樂的顛倒，六是在不凈中執凈的顛倒，七是在無我中執我的顛倒。想倒，指的是在無常、苦、不凈、無我之中，產生常、樂、凈、我的虛妄想法和分別。見倒，指的是對於那些虛妄想法所分別的事物，認可、欲求、喜樂、建立和執著。心倒，指的是對於那些所執著的事物，產生貪等煩惱。應當知道煩惱略有三種：或者有煩惱是顛倒的根本，或者有煩惱是顛倒的本體，或者有煩惱是顛倒的等流（等流：同類相續）。顛倒的根本，指的是無明（無明：不明白事理的黑暗心理）。顛倒的本體，指的是薩迦耶見（薩迦耶見：有身見），邊執見（邊執見：執著于斷、常等極端見解）的一部分，見取見（見取見：執著于錯誤的見解）、戒禁取見（戒禁取見：執著于錯誤的戒律和禁忌）以及貪。顛倒的等流，指的是邪見（邪見：錯誤的見解），邊執見的一部分，嗔恚、慢以及疑。
煩惱的差別，應當知道有多種差別，包括結（結：煩惱的別名），縛（縛：束縛），隨眠（隨眠：潛在的煩惱），隨煩惱（隨煩惱：跟隨根本煩惱而生的細微煩惱），纏（纏：纏繞），暴流（暴流：猛烈的煩惱），軛（軛：束縛），取（取：執取），系（系：繫縛），蓋（蓋：覆蓋），株杌（株杌：樹根，比喻煩惱的根深蒂固），垢（垢：污垢），常害（常害：經常性的損害），箭（箭：傷害），所有（所有：一切），根（根：根本），惡行（惡行：不好的行為），漏（漏：煩惱的別名），匱（匱：缺乏），燒（燒：焚燒），惱（惱：惱怒），有諍（有諍：引起爭論），火（火：比喻煩惱的熾盛），熾然（熾然：猛烈燃燒），稠林（稠林：茂密的森林，比喻煩惱的繁多），拘礙（拘礙：束縛障礙）。應當知道像這些類似的煩惱差別。
【English Translation】 English version Due to the entanglements of afflictions, all precepts (Śikṣāpada) are violated and transgressed. 'Due to birth' means that because of this, one is born in the painful and evil realms of desire. 'Due to continuity' means that the roots of actions such as greed are mature, and young people are vigorous and have no Dharma for Nirvāṇa. 'Due to the event' means that it arises from the field of respect, the field of merit, or the field of inappropriate conduct. 'Due to the arising of evil deeds' means that due to these entanglements of afflictions, one engages in physical, verbal, and mental actions with an increasing sense of pleasure. 'Due to the ultimate' means that this nature belongs to the superior category and is initially severed by the gentle antidote path.
Afflictions included in inversions refer to the seven inversions. First is the inversion of perception (saṃjñā-viparyāsa), second is the inversion of view (dṛṣṭi-viparyāsa), third is the inversion of mind (citta-viparyāsa), fourth is the inversion of permanence in impermanence, fifth is the inversion of pleasure in suffering, sixth is the inversion of purity in impurity, and seventh is the inversion of self in non-self. The inversion of perception refers to the arising of false thoughts and discriminations of permanence, pleasure, purity, and self in impermanence, suffering, impurity, and non-self. The inversion of view refers to the approval, desire, enjoyment, establishment, and attachment to what is discriminated by those false thoughts. The inversion of mind refers to afflictions such as greed arising from those attachments. It should be known that afflictions are roughly of three types: some afflictions are the root of inversions, some afflictions are the essence of inversions, and some afflictions are the outflows of inversions. The root of inversions is ignorance (avidyā). The essence of inversions is satkayadristi (belief in a real self), a portion of extreme views (antagrāha-dṛṣṭi), view of holding views (dṛṣṭi-parāmarśa), adherence to precepts and vows (śīla-vrata-parāmarśa), and greed. The outflows of inversions are wrong views (mithyā-dṛṣṭi), a portion of extreme views, hatred, pride, and doubt.
The differences of afflictions should be known to be of many kinds, including bonds (bandhana), ties (nibandhana), latent tendencies (anuśaya), secondary afflictions (upakleśa), entanglements (paryavasthāna), floods (ogha), yokes (yoga), grasping (upādāna), fetters (bandhana), coverings (āvaraṇa), stumps (stambha), stains (mala), constant harm (nitya-hāna), arrows (śalya), possessions (sarvāstiva), roots (mūla), evil conduct (duścarita), outflows (āsrava), lack (apāya), burning (dāha), annoyance (upatāpa), contention (vivāda), fire (agni), blazing (ujjvalana), dense forest (saṃghāta), and hindrance (avakṣepa). The differences of afflictions like these should be known.
此中能和合苦故。名為結。令于善行不隨所欲故名為縛。一切世間增上種子之所隨逐故名隨眠。倒染心故名隨煩惱。數起現行故名為纏。深難渡故。順流漂故故名暴流。邪行方便故名為軛。能取自身相續不絕故名為取。難可解脫故名為系。覆真實義故名為蓋。壞善稼田故名株杌。自性染污故名為垢。常能為害故名為常害。不靜相故遠所隨故。故名為箭。能攝依事故名所有。不善所依故名為根。邪行自性故名惡行。流動其心故名為漏。能令受用無有厭足故名為匱。能令所欲常有匱乏故名為燒。能引衰損故名為惱。能為斗訟諍競之因故名有諍。燒所積集諸善根薪故名為火。如大熱病故名熾然。種種自身大樹聚集故名稠林。能令眾生樂著種種妙欲塵故。能障證得出世法故名為拘礙。諸如是等煩惱差別。佛薄伽梵隨所增強。于彼種種煩惱門中。建立差別。結者九結。謂愛結等。廣說如前。縛者三縛。謂貪瞋癡。隨眠者七種隨眠。謂欲貪隨眠等。廣說如前。隨煩惱者。三隨煩惱。謂貪瞋癡。纏者八纏。謂無慚無愧。惛沉睡眠。掉舉惡作。嫉妒慳吝暴流者四暴流。謂欲暴流。有暴流。見暴流。無明暴流。如暴流軛亦爾。取者四取。謂欲取。見取。戒禁取。我語取。系者四系謂貪身繫。瞋身繫。戒禁取身繫。此實執取身繫。蓋者五蓋
【現代漢語翻譯】 現代漢語譯本 此中能夠和合痛苦，所以叫做『結』（klesha，煩惱）。使人不能隨心所欲地行善，所以叫做『縛』（bandhana，束縛）。一切世間增長的種子所跟隨，所以叫做『隨眠』（anusaya，潛在的煩惱）。顛倒染污心識，所以叫做『隨煩惱』（upaklesha，次要的煩惱）。屢次生起現行，所以叫做『纏』（paryavasthana，纏縛）。深邃難以渡過，順著（生死）河流漂流，所以叫做『暴流』（ogha，瀑流）。邪惡行為的方便，所以叫做『軛』（yoga，束縛）。能夠持續不斷地獲取自身，所以叫做『取』（upadana，執取）。難以解脫，所以叫做『系』（grantha，結）。覆蓋真實意義，所以叫做『蓋』（avarana，覆蓋）。破壞善良的田地，所以叫做『株杌』（stambha，障礙）。自性染污，所以叫做『垢』（mala，污垢）。常常能夠造成損害，所以叫做『常害』（nikata-upaghata，持續的傷害）。不平靜的相狀，遠離所跟隨的，所以叫做『箭』（sara，箭矢）。能夠攝取所依賴的事物，所以叫做『所有』（vastu，事物）。不善的所依，所以叫做『根』（mula，根源）。邪惡行為的自性，所以叫做『惡行』（duścarita，惡行）。流動其心，所以叫做『漏』（asrava，煩惱的滲漏）。能夠使受用沒有厭足，所以叫做『匱』（nyuna，不足）。能夠使所希望的常常有匱乏，所以叫做『燒』（paridaha，燃燒）。能夠引來衰敗和損害，所以叫做『惱』（vighata，惱害）。能夠成為爭鬥和競爭的原因，所以叫做『有諍』（vivada，爭論）。焚燒所積累的各種善根柴薪，所以叫做『火』（agni，火焰）。如同大熱病，所以叫做『熾然』（jvara，熱病）。種種自身大樹聚集，所以叫做『稠林』（vana，森林）。能夠使眾生樂於執著種種美妙的慾望塵埃，能夠障礙證得出世間法，所以叫做『拘礙』（palasa，障礙）。諸如此類的煩惱差別，佛薄伽梵（Bhagavan，世尊）隨著哪種增強，就在那種種煩惱門中，建立差別。 『結』有九結，即愛結等，詳細的解說如前所述。『縛』有三縛，即貪、嗔、癡。『隨眠』有七種隨眠，即欲貪隨眠等，詳細的解說如前所述。『隨煩惱』有三種隨煩惱，即貪、嗔、癡。『纏』有八纏，即無慚、無愧、惛沉、睡眠、掉舉、惡作、嫉妒、慳吝。『暴流』有四暴流，即欲暴流、有暴流、見暴流、無明暴流。如暴流，『軛』也是如此。『取』有四取，即欲取、見取、戒禁取、我語取。『系』有四系，即貪身繫、嗔身繫、戒禁取身繫、此實執取身繫。『蓋』有五蓋。
【English Translation】 English version Here, that which can combine with suffering is called a 'klesha' (結, affliction). That which prevents one from acting according to one's desires in virtuous conduct is called a 'bandhana' (縛, bond). That which is followed by the seeds of increase in all realms is called an 'anusaya' (隨眠, latent tendency). That which reverses and taints the mind is called an 'upaklesha' (隨煩惱, secondary affliction). That which repeatedly arises and manifests is called a 'paryavasthana' (纏, entanglement). That which is deep and difficult to cross, and drifts along the (samsaric) stream, is called an 'ogha' (暴流, flood). That which is a means for unwholesome conduct is called a 'yoga' (軛, yoke). That which can continuously grasp oneself is called an 'upadana' (取, grasping). That which is difficult to liberate from is called a 'grantha' (系, knot). That which covers the true meaning is called an 'avarana' (蓋, covering). That which destroys the field of wholesome actions is called a 'stambha' (株杌, stump). That which is inherently defiled is called a 'mala' (垢, stain). That which is constantly harmful is called a 'nikata-upaghata' (常害, constant harm). That which has an unpeaceful nature and is followed from afar is called a 'sara' (箭, arrow). That which can gather dependent events is called a 'vastu' (所有, possession). That which is the basis of unwholesomeness is called a 'mula' (根, root). That which is the nature of unwholesome conduct is called a 'duścarita' (惡行, misconduct). That which flows through the mind is called an 'asrava' (漏, outflow). That which can cause enjoyment to be without satisfaction is called a 'nyuna' (匱, deficiency). That which can cause desires to always be deficient is called a 'paridaha' (燒, burning). That which can lead to decline and harm is called a 'vighata' (惱, vexation). That which can be the cause of strife and contention is called a 'vivada' (有諍, contention). That which burns the accumulated fuel of various wholesome roots is called an 'agni' (火, fire). That which is like a great fever is called a 'jvara' (熾然, burning). That which is a gathering of various great trees of oneself is called a 'vana' (稠林, thicket). That which can cause beings to delight in clinging to various wonderful sense objects, and can obstruct the attainment of transcendent dharma, is called a 'palasa' (拘礙, hindrance). These various distinctions of afflictions, the Buddha Bhagavan (Bhagavan, The Blessed One) establishes distinctions in those various doors of afflictions according to which one is strengthened. The 'kleshas' are nine kleshas, namely the klesha of love, etc., as explained in detail before. The 'bandhanas' are three bandhanas, namely greed, hatred, and delusion. The 'anusayas' are seven anusayas, namely the anusaya of desire-greed, etc., as explained in detail before. The 'upakleshas' are three upakleshas, namely greed, hatred, and delusion. The 'paryavasthanas' are eight paryavasthanas, namely shamelessness, lack of embarrassment, torpor, sleep, excitement, regret, jealousy, and stinginess. The 'oghas' are four oghas, namely the flood of desire, the flood of existence, the flood of views, and the flood of ignorance. The 'yogas' are also like the oghas. The 'upadanas' are four upadanas, namely the grasping of desire, the grasping of views, the grasping of precepts and vows, and the grasping of self-assertion. The 'grantha' are four granthas, namely the bodily knot of greed, the bodily knot of hatred, the bodily knot of grasping precepts and vows, and the bodily knot of grasping this as real. The 'avaranas' are five avaranas.
。謂貪慾蓋。瞋恚蓋。惛沉睡眠蓋。掉舉惡作蓋。疑蓋。株杌者三株杌。謂貪瞋癡。如株杌如是垢常害箭。所有惡行亦爾。根者三不善根。謂貪不善根。瞋不善根。癡不善根。漏者三漏。謂欲漏有漏無明漏。匱者三匱。謂貪瞋癡。如匱如是燒惱有諍。火熾然稠林亦爾拘礙者有五拘礙。一顧戀其身。二顧戀諸欲。三樂相雜住。四闕隨順教。五得微少善便生喜足。
煩惱過患者。當知。諸煩惱有無量過患。謂煩惱起時先惱亂其心。次於所緣發起顛倒。令諸隨眠皆得堅固。令等流行相續而轉。能引自害。能引他害。能引俱害。生現法罪。生后法罪。生俱法罪。令受彼生身心憂苦。能引生等種種大苦。能令相續遠涅槃樂。能令退失諸勝善法。能令資財衰損散失。能令入眾不得無畏悚懼無威。能令鄙惡名稱流佈十方。常為智者之所訶毀。令臨終時生大憂悔。令身壞已墮諸惡趣生那落迦中。令不證得自勝義利。如是等過無量無邊。
云何業雜染。嗢拖南曰。
自性若分別 因位及與門 增上品顛倒 差別諸過患
當知業雜染。由自性故。分別故。因故。位故。門故。上品故。顛倒故。差別故。過患故。解釋應知。業自性云何。謂若法生時。造作相起。及由彼生故。身行語行於彼后時造作而轉。是名業
【現代漢語翻譯】 現代漢語譯本：所謂的『蓋』是指貪慾蓋（tan yu gai，指貪婪和慾望的覆蓋）、瞋恚蓋（chen hui gai，指憤怒和憎恨的覆蓋）、惛沉睡眠蓋（hun chen shui mian gai，指昏沉和睡眠的覆蓋）、掉舉惡作蓋（diao ju e zuo gai，指散亂和後悔的覆蓋）、疑蓋（yi gai，指懷疑的覆蓋）。『株杌』是指三種株杌，即貪（tan，貪婪）、瞋（chen，憤怒）、癡（chi，愚癡）。株杌就像污垢一樣，常常帶來傷害，如同箭矢。所有惡行也是如此。『根』是指三種不善根，即貪不善根（tan bu shan gen，貪婪的不善之根）、瞋不善根（chen bu shan gen，憤怒的不善之根）、癡不善根（chi bu shan gen，愚癡的不善之根）。『漏』是指三種漏，即欲漏（yu lou，慾望之漏）、有漏（you lou，存在之漏）、無明漏（wu ming lou，無明之漏）。『匱』是指三種匱乏，即貪（tan，貪婪）、瞋（chen，憤怒）、癡（chi，愚癡）。匱乏就像燃燒的火焰一樣，帶來煩惱和爭端。火勢猛烈的稠密森林也是如此。『拘礙』是指五種拘礙：一是顧戀其身（gu lian qi shen，執著于自身），二是顧戀諸欲（gu lian zhu yu，執著于各種慾望），三是樂相雜住（le xiang za zhu，喜歡與人混雜居住），四是闕隨順教（que sui shun jiao，缺乏對教導的順從），五是得微少善便生喜足（de wei shao shan bian sheng xi zu，獲得少量善事就感到滿足）。 煩惱的過患：應當知道，各種煩惱有無量的過患。煩惱生起時，首先擾亂內心，其次對所緣境發起顛倒的認知，使各種隨眠煩惱都得到鞏固，使等流果相續不斷地運轉。煩惱能導致自我傷害，能導致傷害他人，能導致雙方都受到傷害。產生現世的罪過，產生來世的罪過，產生現世和來世的罪過。使眾生在來世承受身心的憂愁痛苦，能引發生、老等種種巨大的痛苦，能使眾生遠離涅槃的快樂，能使眾生退失各種殊勝的善法，能使眾生的資財衰損散失，能使眾生進入大眾中得不到無畏，感到恐懼，沒有威嚴，能使眾生卑劣惡劣的名聲流佈十方，常常被智者所呵斥譭謗，使眾生臨終時產生巨大的憂愁後悔，使眾生身死之後墮入各種惡趣，生在那落迦（na luo jia，地獄）之中，使眾生不能證得自勝的義利。像這樣的過患無量無邊。 什麼是業雜染？偈頌說： 『自性若分別，因位及與門，增上品顛倒，差別諸過患。』 應當知道，業雜染由自性、分別、因、位、門、上品、顛倒、差別、過患這九個方面來解釋。什麼是業的自性？是指當法產生時，造作的相狀生起，以及由於它的產生，身行和語行在它之後進行造作和運轉，這就是業。
【English Translation】 English version: The so-called 'coverings' refer to the covetousness covering (tan yu gai, covering of greed and desire), the hatred covering (chen hui gai, covering of anger and hatred), the torpor and drowsiness covering (hun chen shui mian gai, covering of lethargy and sleepiness), the restlessness and remorse covering (diao ju e zuo gai, covering of agitation and regret), and the doubt covering (yi gai, covering of doubt). 'Stumps' refer to the three stumps, namely greed (tan), hatred (chen), and delusion (chi). Stumps are like dirt, often causing harm, like arrows. All evil deeds are also like this. 'Roots' refer to the three unwholesome roots, namely the unwholesome root of greed (tan bu shan gen), the unwholesome root of hatred (chen bu shan gen), and the unwholesome root of delusion (chi bu shan gen). 'Leakages' refer to the three leakages, namely the leakage of desire (yu lou), the leakage of existence (you lou), and the leakage of ignorance (wu ming lou). 'Deficiencies' refer to the three deficiencies, namely greed (tan), hatred (chen), and delusion (chi). Deficiencies are like burning flames, bringing煩惱(fan nao, affliction) and disputes. A dense forest with raging fire is also like this. 'Hindrances' refer to the five hindrances: first, attachment to one's own body (gu lian qi shen), second, attachment to various desires (gu lian zhu yu), third, delighting in living in mixed company (le xiang za zhu), fourth, lacking obedience to teachings (que sui shun jiao), and fifth, being content with having gained only a little merit (de wei shao shan bian sheng xi zu). The faults of afflictions: It should be known that various afflictions have countless faults. When afflictions arise, they first disturb the mind, and then give rise to inverted perceptions of the objects of perception, strengthening all latent afflictions, causing the continuous flow of equal results. Afflictions can lead to self-harm, can lead to harming others, and can lead to harming both. They produce sins in this life, produce sins in the next life, and produce sins in both this life and the next life. They cause sentient beings to endure mental and physical suffering in the next life, and can lead to various great sufferings such as birth and aging. They can cause sentient beings to be far from the happiness of Nirvana, can cause sentient beings to lose various excellent good dharmas, can cause sentient beings' wealth to decline and be scattered, can cause sentient beings to be unable to obtain fearlessness in the assembly, to feel fear, and to lack dignity. They can cause sentient beings' base and evil reputation to spread in all directions, and are often rebuked and slandered by the wise. They cause sentient beings to have great sorrow and regret at the time of death, and cause sentient beings to fall into various evil destinies after death, being born in 那落迦(na luo jia, Naraka, hell), causing sentient beings to be unable to attain the beneficial interest of self-superiority. Such faults are countless and boundless. What is the impurity of karma? The verse says: 'If the nature is distinguished, the cause, position, and gate, increase, superior, inversion, difference, and faults.' It should be known that the impurity of karma is explained by these nine aspects: nature, distinction, cause, position, gate, superior, inversion, difference, and faults. What is the nature of karma? It refers to when a dharma arises, the appearance of creation arises, and because of its arising, bodily actions and verbal actions are created and operate after it. This is karma.
自性。
業分別云何。謂由二種相應知。一由補特伽羅相差別故。二由法相差別故。此復二種。即善不善十種業道。所謂殺生離殺生。不與取離不與取。欲邪行離欲邪行。妄語離妄語。離間語離離間語。粗惡語離粗惡語。綺語離綺語。貪慾離貪慾。瞋恚離瞋恚。邪見離邪見。
補特伽羅相差別建立者。謂如經言。諸殺生者。乃至廣說。殺生者者。此是總句。最極暴惡者。謂殺害心正現前故。血涂其手者。謂為成殺身相變故。害極害執者。謂斷彼命故。解支節故。計活命故。無有羞恥者。謂自罪生故。無有哀愍者。謂引彼非愛故。有出家外道名曰無系。彼作是說。百逾繕那內所有眾生。于彼律儀若不律儀。為治彼故。說如是言一切有情所。即彼外道復作是說。樹等外物亦有生命。為治彼故。說如是言真實眾生所。此即顯示真實福德遠離對治。及顯示不實福德遠離對治。如是所說諸句。顯示加行殺害乃至極下捃多蟻等諸眾生所者。此句顯示無擇殺害。于殺生事若未遠離者。此顯遇緣容可出離。謂乃至未遠離。來名殺生者。又此諸句略義者。謂為顯示殺生相貌。殺生作用。殺生因緣。及與殺生事用差別。又略義者。謂為顯示殺生如實。殺生差別。殺所殺生。名殺生者。又此諸句顯能殺生補特伽羅相。非顯殺生法
【現代漢語翻譯】 現代漢語譯本 自性（svabhāva）。
業分別（karma-vibhanga）是怎樣的呢？要知道，它是通過兩種相應而成立的：一是由於補特伽羅（pudgala，人）的差別，二是由於法（dharma，事物）的差別。這又分為兩種，即善和不善的十種業道。也就是不殺生和離不殺生，不偷盜和離不偷盜，邪淫和離邪淫，妄語和離妄語，離間語和離離間語，粗惡語和離粗惡語，綺語和離綺語，貪慾和離貪慾，瞋恚和離瞋恚，邪見和離邪見。
補特伽羅的差別是如何建立的呢？就像經文里說的：『那些殺生的人』，乃至廣說。『殺生的人』，這是總的概括。『最極暴惡的人』，是指殺害之心正在顯現的人。『血涂其手的人』，是指爲了完成殺身而使自身相貌改變的人。『害極害執的人』，是指斷絕他人性命的人，肢解他人身體的人，算計他人活命的人。『沒有羞恥的人』，是指因為自己的罪業而產生的人。『沒有哀愍的人』，是指給他人帶來不喜愛的事物的人。有一種出家外道叫做無系（nirgrantha），他們這樣說：百逾繕那（yojana，古印度長度單位）內的所有眾生，對於他們的律儀或不律儀，爲了糾正他們，所以說一切有情（sattva）所。那些外道又這樣說：樹等外物也有生命。爲了糾正他們，所以說真實眾生所。這顯示了真實的福德遠離對治，以及顯示了不實的福德遠離對治。像這樣所說的句子，顯示了加行殺害乃至極下等的捃多蟻（krimitā，蟲）等眾生所。這句話顯示了無選擇的殺害。對於殺生這件事如果還沒有遠離的人，這顯示了遇到因緣有可能出離。也就是說，乃至沒有遠離，才被稱為殺生的人。此外，這些句子的簡略意義是：爲了顯示殺生的相貌，殺生的作用，殺生的因緣，以及殺生事的作用差別。更簡略的意義是：爲了顯示殺生的如實，殺生的差別，殺所殺的生，名為殺生的人。此外，這些句子顯示了能殺生的補特伽羅的相貌，而不是顯示殺生的法。
【English Translation】 English version Svabhāva (self-nature).
What is karma-vibhanga (the division of karma)? It should be known that it is established through two correspondences: one, due to the difference in pudgala (person); two, due to the difference in dharma (things). This is further divided into two types, namely the ten paths of karma, both wholesome and unwholesome. That is, not killing and refraining from killing, not stealing and refraining from stealing, sexual misconduct and refraining from sexual misconduct, false speech and refraining from false speech, divisive speech and refraining from divisive speech, harsh speech and refraining from harsh speech, idle chatter and refraining from idle chatter, covetousness and refraining from covetousness, malice and refraining from malice, wrong view and refraining from wrong view.
How is the difference in pudgala established? It is like the sutra says: 'Those who kill,' and so on extensively. 'Those who kill,' this is a general statement. 'The most extremely violent,' refers to those whose intention to kill is actively present. 'Those who smear their hands with blood,' refers to those who change their appearance in order to accomplish the act of killing. 'Those who harm extremely and are attached to harming,' refers to those who cut off the lives of others, dismember their bodies, and scheme to take their lives. 'Those who have no shame,' refers to those who arise from their own sins. 'Those who have no compassion,' refers to those who bring undesirable things to others. There is an ascetic of another sect called Nirgrantha (the unbound), who says: All beings within a hundred yojanas (ancient Indian unit of distance), regarding their precepts or non-precepts, are corrected by saying 'all sentient beings.' Those ascetics also say: External objects such as trees also have life. To correct them, it is said 'real sentient beings.' This shows that true merit is far from the antidote, and shows that untrue merit is far from the antidote. The sentences spoken in this way show the action of killing, even the lowest krimitā (worm) and other beings. This sentence shows indiscriminate killing. If one has not yet refrained from the act of killing, this shows that it is possible to be liberated when encountering the right conditions. That is to say, one is called a killer until one has refrained. Furthermore, the concise meaning of these sentences is to show the appearance of killing, the function of killing, the causes of killing, and the difference in the function of the act of killing. An even more concise meaning is to show the reality of killing, the difference of killing, the killing of what is killed, and the name of the killer. Furthermore, these sentences show the characteristics of the pudgala who is able to kill, and not the dharma of killing.
相。
複次不與取者者。此是總句。於他所有者。謂他所攝財谷等事。若在聚落者。謂即彼事于聚落中。若積集若移轉。若閑靜處者。謂即彼事于閑靜處。若生若集。或復移轉。即此名為可盜物數者。謂所不與不捨不棄物。若自執受者。謂執為己有。不與而取者。謂彼或時資具闕少執為己有。不與而樂者。謂樂受行偷盜事業。于所不與不捨不棄而生希望者。謂劫盜他。欲為己有。若彼物主。非先所與。如酬債法。是名不與。若彼物主。于彼取者而不捨與。是名不捨。若彼物主。于諸眾生不隨所欲受用而棄。是名不棄。自為而取者。謂不與而取故。及不與而樂故。饕餮而取者。謂所不與不捨不棄而希望故。不清而取者。謂于所競物為他所勝不清雪故。不凈而取者。謂雖勝他而為過失。垢所染故。有罪而取者。謂能攝受現法后法非愛果故。于不與取若未遠離者。如前殺生相說。應知所餘業道亦爾。此中略義者。謂由盜此故。成不與取。若於是處。如其差別如實劫盜。由劫盜故。得此過失。是名總義。又此中亦顯不與取者相非不與取法相。當知余亦爾。
複次欲邪行者者。此是總句。于諸父母等所守護者。猶如父母於己處女。為適事他故。勤加守護。時時觀察。不令與余共為鄙穢。若彼沒已。復為至親兄弟姊妹
之所守護。此若無者。復為余親之所守護。此若無者。恐損家族。便自守護。或彼舅姑。為自兒故勤加守護。有治罰者。謂諸國王。若執理者。以治罰法。而守護故。有障礙者。謂守門者。所守護故。此中略顯未適他者三種守護。一尊重至親眷屬自己之所守護。二王執理家之所守護。三諸守門者之所守護。他妻妾者。謂已適他。他所攝者。謂即未適他。為三守護之所守護。若由兇詐者。謂矯亂已。而行邪行。若由強力者。謂對父母等。公然強逼。若由隱伏者。謂不對彼。竊相欣欲而行欲行者。謂兩兩交會。即於此事非理欲心而行邪行者。謂于非道非處非時。自妻妾所。而為罪失。此中略義者。謂略顯示若彼所行。若行差別。若欲邪行。應知。
複次諸妄語者者。此是總句。若王者。謂王家。若彼使者謂執理家。若別者謂長者居士。若眾者謂彼聚集。若大集中者。謂四方人眾聚集處。若已知者。謂隨前三所經語言。若已見者。謂隨曾見所經語言。若由自因者。謂或因怖畏。或因味著。如由自因。他因亦爾。因怖畏者。謂由怖畏殺縛治罰黜責等故。因味著者。謂為財谷珍寶等故。知而說妄語者。謂覆想欲見而說語言。此中略義者。謂依處故。異說故。因緣故。壞想故。而說妄語應知。
複次離間語者者。此是
【現代漢語翻譯】 現代漢語譯本 被守護的對象。如果這個人沒有（親屬），那麼就由其他的親屬來守護。如果這也沒有，恐怕會損害家族的聲譽，便自己加以守護。或者她的公婆，爲了自己的兒子而勤加守護。有治理刑罰的人，指的就是各位國王。如果有秉公執法的人，就用治理刑罰的法律來加以守護。有設定障礙的人，指的就是守門人，由他們來守護。這裡簡略地顯示了未出嫁的女子受到三種守護：一是受到尊重至親的眷屬自己的守護；二是受到國王秉公執法的家族的守護；三是受到各位守門人的守護。別人的妻妾，指的是已經嫁給他人的人。被他人所攝受的女子，指的是尚未嫁給他人，被三種守護所守護的人。如果通過兇狠狡詐的手段，指的是偽裝欺騙之後，而行邪淫的行為。如果通過強力，指的是對著父母等人，公然強行逼迫。如果通過隱瞞潛伏，指的是不讓對方知道，私下相互愛慕而行淫慾的行為。行淫慾的人，指的是男女雙方交合。對於這件事，以不正當的慾望之心而行邪淫的行為，指的是在不適當的地點、不適當的場合、不適當的時間，對自己的妻妾，而犯下罪過。這裡簡略的意義是，簡略地顯示了他們所做的事情，所行的方式的差別，以及淫慾邪行的行為，應當知曉。 再次，關於說妄語的人，這是總的概括。如果是王者，指的是王家。如果是他們的使者，指的是秉公執法的人家。如果是其他人，指的是長者、居士。如果是大眾，指的是他們的聚集。如果是大型集會，指的是四方的人眾聚集的地方。如果已經知道，指的是根據前面三種情況所經歷的語言。如果已經看見，指的是根據曾經看見的事情所經歷的語言。如果是由於自身的原因，指的是或者因為害怕，或者因為貪戀滋味。如同由於自身的原因一樣，其他的原因也是如此。因為害怕，指的是因為害怕被殺、被捆綁、被懲罰、被斥責等等。因為貪戀滋味，指的是爲了財物、穀物、珍寶等等。明知而說妄語的人，指的是掩蓋真相，想要矇蔽他人而說謊。這裡簡略的意義是，根據所處的環境，根據不同的說法，根據不同的因緣，根據顛倒的認知，而說妄語，應當知曉。 再次，關於離間語的人，這是總的概括。
【English Translation】 English version What is guarded. If this one is not present, then they are guarded by other relatives. If this is not present, fearing damage to the family, they guard themselves. Or their parents-in-law diligently guard them for the sake of their children. Those who administer punishment refer to the various kings. If there are those who uphold justice, they guard them with the laws of punishment. Those who create obstacles refer to the gatekeepers, who guard them. Here, it is briefly shown that unmarried women are guarded in three ways: first, they are guarded by respected and close relatives themselves; second, they are guarded by the families of kings who uphold justice; third, they are guarded by the various gatekeepers. Other people's wives and concubines refer to those who have already married others. Those who are taken by others refer to those who have not yet married others and are guarded by the three guards. If it is through wicked deceit, it refers to engaging in improper conduct after feigning confusion. If it is through force, it refers to openly coercing parents and others. If it is through concealment, it refers to secretly desiring each other without their knowledge and engaging in sexual conduct. Those who engage in sexual conduct refer to the union of two people. Engaging in improper conduct with an improper desire in this matter refers to committing offenses with one's own wives and concubines in inappropriate places, at inappropriate times, and in inappropriate ways. The brief meaning here is to briefly show what they do, the differences in the ways they act, and the acts of improper sexual conduct, which should be understood. Furthermore, those who speak falsehoods: this is a general statement. If they are kings (Wang Zhe), it refers to the royal family. If they are their messengers, it refers to families that uphold justice. If they are others, it refers to elders (Zhang Zhe) and lay practitioners (Ju Shi). If they are the masses, it refers to their gatherings. If it is a large gathering, it refers to a place where people from all directions gather. If they already know, it refers to the language experienced according to the previous three situations. If they have already seen, it refers to the language experienced according to what they have seen. If it is due to their own reasons, it refers to either because of fear or because of attachment to taste. Just as it is due to their own reasons, other reasons are also like this. Because of fear, it refers to fearing being killed, bound, punished, rebuked, and so on. Because of attachment to taste, it refers to being motivated by wealth, grain, treasures, and so on. Those who knowingly speak falsehoods refer to concealing the truth and wanting to deceive others by lying. The brief meaning here is that, according to the environment, according to different statements, according to different causes and conditions, and according to inverted perceptions, one should know that they are speaking falsehoods. Furthermore, those who speak divisive speech: this is a general statement.
總句。若為破壞者。謂由破壞意樂故。聞彼語已向此宣說聞此語已向彼宣說者。謂隨所聞順乖離語。破壞和合者。謂能生起喜別離故。隨印別離者。謂能乖違喜更生故。喜壞和合者。謂于已生喜別離中心染污故。樂印別離者。謂于乖違喜更生中心染污故。說能離間語者。謂或不聞或他方便故。此中略義者。謂略顯示離間意樂。離間未壞方便。離間已壞方便。離間染污心。及他方便應知。
複次粗惡語者者。此是總句。此中尸羅支所攝故。名語無擾動。文句美滑故。名悅耳。增上欲解所發起故。非假偽故。非諂媚故名為稱心。不增益故。應順時機引義利故。名為可愛。趣涅槃宮故名先首。文句可味故名美妙。善釋文句故名分明。顯然有趣故名易可解了。攝受正法故名可施功勞。離愛味心之所發起故名無所依止。不過度量故名非可厭逆。相續廣大故名無邊無盡。又從無擾動語。乃至無邊無盡語。應知略攝為三種語。一尸羅律儀所攝語。謂一種。二等歡喜語。謂三種。三說法語。謂其所餘。即此最後又有三種應知。一所趣圓滿語謂初一。二文詞圓滿語謂次二。三方便圓滿語謂其所餘。又于未來世可愛樂故名可愛語。於過去世可愛樂故名可樂語。于現在世事及領受可愛樂故。名可欣語及可意語。應知即等歡喜語名無量眾
【現代漢語翻譯】 現代漢語譯本 總句。若為破壞者，是指由於懷有破壞的意願。『聞彼語已向此宣說，聞此語已向彼宣說者』，是指隨所聽到的，順應乖離之語進行傳播。『破壞和合者』，是指能夠生起喜悅分離的言語。『隨印別離者』，是指能夠乖違喜悅，使其更難產生。『喜壞和合者』，是指對於已經產生的喜悅，在別離的中心懷有染污之心。『樂印別離者』，是指對於乖違的喜悅，在使其更難產生的中心懷有染污之心。『說能離間語者』，是指或者沒有聽到，或者通過其他方便（進行離間）。此中的簡略意義是，簡略地顯示離間的意樂、離間尚未破壞的方便、離間已經破壞的方便、離間的染污心，以及其他的方便，應當瞭解。
再次，『粗惡語者』，這是總句。因為包含在尸羅支（戒律）之中，所以名為『語無擾動』。因為文句美好流暢，所以名為『悅耳』。因為由增上欲解所發起，不是虛假的，不是諂媚的，所以名為『稱心』。因為不增益，能夠順應時機，引導義利，所以名為『可愛』。因為趣向涅槃之宮，所以名為『先首』。因為文句可品味，所以名為『美妙』。因為善於解釋文句，所以名為『分明』。因為顯然有趣，所以名為『易可解了』。因為攝受正法，所以名為『可施功勞』。因為遠離愛味之心所發起，所以名為『無所依止』。因為不過度量，所以名為『非可厭逆』。因為相續廣大，所以名為『無邊無盡』。又從『無擾動語』，乃至『無邊無盡語』，應當瞭解簡略地攝為三種語：一是尸羅律儀所攝語，這是一種；二是等歡喜語，這是三種；三是說法語，這是其餘的。即此最後又有三種應當瞭解：一是所趣圓滿語，這是最初一種；二是文詞圓滿語，這是其次兩種；三是方便圓滿語，這是其餘的。又因為在未來世可愛樂，所以名為『可愛語』。因為在過去世可愛樂，所以名為『可樂語』。因為在現在世的事物及領受可愛樂，所以名為『可欣語』及『可意語』。應當瞭解，即等歡喜語名為無量眾。
【English Translation】 English version General statement. 'If one is a destroyer,' it means due to having the intention to destroy. 'Having heard words from there, speaking them here; having heard words from here, speaking them there,' it means following what is heard and spreading words that cause discord. 'Destroying harmony' means being able to generate words that cause the separation of joy. 'Following the sign of separation' means being able to contradict joy, making it more difficult to arise. 'Destroying joy and harmony' means having a defiled mind at the center of separation from joy that has already arisen. 'Marking separation with pleasure' means having a defiled mind at the center of making it more difficult for contradictory joy to arise. 'Speaking words that can cause alienation' means either not hearing or through other means (causing alienation). The concise meaning here is to briefly show the intention of alienation, the means of alienation that has not yet been destroyed, the means of alienation that has already been destroyed, the defiled mind of alienation, and other means that should be understood.
Furthermore, 'harsh speech' is a general statement. Because it is included within the Śīla branch (precepts), it is called 'speech without disturbance'. Because the sentences are beautiful and smooth, it is called 'pleasing to the ear'. Because it is initiated by increased desire and understanding, it is not false, not flattering, so it is called 'agreeable'. Because it does not exaggerate, and can follow the timing to guide benefit and profit, it is called 'lovable'. Because it goes towards the palace of Nirvāṇa (liberation), it is called 'foremost'. Because the sentences are palatable, it is called 'wonderful'. Because it is good at explaining the sentences, it is called 'clear'. Because it is obviously interesting, it is called 'easily understandable'. Because it embraces the true Dharma (teachings), it is called 'worthy of effort'. Because it is initiated by a mind free from the taste of love, it is called 'unattached'. Because it does not exceed measure, it is called 'not repulsive'. Because it is continuously vast, it is called 'boundless and endless'. Also, from 'speech without disturbance' to 'boundless and endless speech', it should be understood that it is briefly summarized into three types of speech: first, speech included in Śīla discipline, which is one type; second, equally joyful speech, which is three types; third, Dharma-speaking speech, which is the remainder. That is, this last one has three types that should be understood: first, speech that goes to completion, which is the first type; second, speech that completes the words, which is the next two types; third, speech that completes the means, which is the remainder. Also, because it is lovable in the future, it is called 'lovable speech'. Because it was lovable in the past, it is called 'delightful speech'. Because of things and receiving lovableness in the present, it is called 'pleasing speech' and 'agreeable speech'. It should be understood that equally joyful speech is called immeasurable multitude.
生可愛可樂可欣可意語。即說法語名三摩呬多語。即尸羅支所攝語。名由無悔等漸次能引三摩地語。此中毒螫語者。謂毀摩他言縱瞋毒故。粗獷語者。謂惱亂他言發苦觸故。所餘粗惡語。翻前白品應知。
複次諸綺語者者。此是總句。于邪舉罪時。有五種。邪舉罪者言不應時故名非時語者。言不實故名非實語者。言引無義故名非義語者。言粗獷故名非法語者。言挾瞋恚故名非靜語者。又于邪說法時。不正思審而宣說故。名不思量語。為勝聽者而宣說故名不靜語。非時而說前後義趣不相屬故名雜亂語。不中理因而宣說故名非有教語。引不相應為譬況故名非有喻語。顯穢染故名非有法語。又于歌笑嬉戲等時。及觀舞樂戲笑俳說等時。有引無義語。此中略義者。謂顯如前說三時綺語。
複次諸貪慾者者。此是總句。由猛利貪者。謂於他所有。由貪增上。欲為己有。起決定執故。于財者。謂世俗財類。具者。謂所受用資具。即此二種總名為物。凡彼所有定當屬我者。此顯貪慾生起行相。此中略義者。當知顯示貪慾自性貪慾所緣貪慾行相。
複次瞋恚心者者。此是總句。惡意分別者。謂於他有情所。由瞋恚增上力。欲為損害起決定執故。當殺者。謂欲傷害其身。當害者。謂欲損惱其身。當爲衰損者。謂欲令彼
【現代漢語翻譯】 現代漢語譯本：
令人喜愛、快樂、可樂、欣慰、如意的言語，也就是所謂的『三摩呬多語』（Samāhita，專注的言語），也就是尸羅支（Śīla，戒律）所攝的言語，名為由無悔等逐漸能夠引導三摩地（Samādhi，禪定）的言語。這裡所說的『中毒螫語』，是指譭謗摩他（matha，寺院）的言語，因為縱容嗔毒的緣故。『粗獷語』，是指惱亂他人的言語，因為發出令人痛苦的觸感的緣故。其餘的粗惡語，與之前的白品（善的方面）相反，應當知曉。
再者，所謂的『諸綺語者』，這是一個總括性的句子。在錯誤地指責他人罪過時，有五種情況。錯誤地指責他人罪過，是因為言語不合時宜，所以稱為『非時語』。因為言語不真實，所以稱為『非實語』。因為言語引向無意義，所以稱為『非義語』。因為言語粗獷，所以稱為『非法語』。因為言語夾雜著嗔恚，所以稱為『非靜語』。又在錯誤地說法時，因為不正思審而宣說，所以稱為『不思量語』。爲了勝過聽者而宣說，所以稱為『不靜語』。非時而說，前後義趣不相連屬，所以稱為『雜亂語』。不合乎道理的因由而宣說，所以稱為『非有教語』。引用不相應的譬喻，所以稱為『非有喻語』。顯露污穢染著，所以稱為『非有法語』。又在唱歌、嬉笑、嬉戲等時候，以及觀看舞蹈音樂、戲笑俳說等時候，有引向無意義的言語。這裡簡略的意義是，顯示如前所說的三種綺語。
再者，所謂的『諸貪慾者』，這是一個總括性的句子。由於猛烈的貪慾，指的是對於他人所有的東西，由於貪婪的增長，想要據爲己有，產生堅定的執著。『于財者』，指的是世俗的財物種類。『具者』，指的是所受用的資具。這兩種總稱為『物』。凡是他人所有的，必定應當屬於我，這顯示了貪慾生起的行相。這裡簡略的意義是，應當知曉顯示貪慾的自性、貪慾的所緣、貪慾的行相。
再者，所謂的『瞋恚心者』，這是一個總括性的句子。『惡意分別者』，指的是對於其他有情眾生，由於嗔恚的增長，想要加以損害，產生堅定的執著。『當殺者』，指的是想要傷害他們的身體。『當害者』，指的是想要損惱他們的身體。『當爲衰損者』，指的是想要讓他們衰敗。
【English Translation】 English version:
Words that are lovely, delightful, pleasurable, joyful, and agreeable. These are called 'Samāhita words' (Samāhita, words of concentration), which are words governed by Śīla (Śīla, discipline), and are known as words that gradually lead to Samādhi (Samādhi, meditation) starting from remorse-lessness, etc. 'Poisonous stinging words' here refer to words that defame mathas (matha, monasteries), because of indulging in anger and toxicity. 'Coarse words' refer to words that disturb others, because they emit painful sensations. The remaining coarse and evil words should be understood as the opposite of the previous white qualities (good aspects).
Furthermore, 'all frivolous speech' is a general statement. When falsely accusing others of offenses, there are five situations. Falsely accusing others of offenses is because the words are untimely, hence called 'untimely speech'. Because the words are untrue, hence called 'untrue speech'. Because the words lead to meaninglessness, hence called 'meaningless speech'. Because the words are coarse, hence called 'unlawful speech'. Because the words are mixed with anger, hence called 'unpeaceful speech'. Also, when teaching the Dharma incorrectly, because it is proclaimed without proper consideration, it is called 'unconsidered speech'. Because it is proclaimed to surpass the listeners, it is called 'unpeaceful speech'. Speaking out of time, with the meaning and purpose of the beginning and end not connected, it is called 'disordered speech'. Because it is proclaimed with unreasonable causes, it is called 'uninstructive speech'. Quoting inappropriate metaphors, it is called 'unmetaphorical speech'. Revealing defilements, it is called 'un-dharmic speech'. Also, during singing, laughing, playing, etc., and watching dances, music, jokes, and humorous talks, there are words that lead to meaninglessness. The brief meaning here is to show the three types of frivolous speech as mentioned before.
Furthermore, 'all covetous ones' is a general statement. Due to intense greed, it refers to wanting to possess what belongs to others, due to the increase of greed, and having a firm attachment to it. 'Regarding wealth' refers to worldly types of wealth. 'Possessions' refers to the resources that are used and enjoyed. These two are collectively called 'things'. 'Whatever belongs to others must belong to me' shows the arising aspect of greed. The brief meaning here is that one should know the nature of greed, the object of greed, and the aspect of greed.
Furthermore, 'those with angry minds' is a general statement. 'Evil intention' refers to wanting to harm other sentient beings, due to the increase of anger, and having a firm attachment to it. 'To kill' refers to wanting to harm their bodies. 'To injure' refers to wanting to afflict their bodies. 'To cause decline' refers to wanting to cause them to decline.
財物損耗。彼當自獲種種憂惱者。謂欲令彼自失財物。此中略義如前應知。
複次諸邪見者者。此是總句。起如是見者。此顯自心忍可欲樂當所說義。立如是論者。此顯授他當所說義。無有施與無有愛養。無有祠祀者。謂由三種意樂非撥施故。一財物意樂。二清凈意樂。三祀天意樂。供養火天名為祠祀。又顯非撥戒修所生善能治所治故。及顯非撥施所生善能治所治故說如是言。無有妙行無有惡行。又顯非撥此三種善能治所治所得果故。說如是言。無有妙行惡行二業果及異熟。又顯非撥流轉依處緣故。說如是言。無有此世。無有他世。又顯非撥彼所託緣故。及非撥彼種子緣故。說如是言。無母無父。又顯非撥流轉士夫故。說如是言。無有化生有情。又顯非撥流轉對治還滅故。說如是言。世間無有真阿羅漢。乃至廣說。已趣各別煩惱寂靜故名正至。于諸有情遠離邪行行無倒行故名正行。因時名此世間。果時名彼世間。自士伕力之所作故。名為自然。通慧者。謂第六。已證者謂由見道。具足者謂由修道。顯示者自所知故。為他說故。我生已盡等。當知如余處分別。此中略義者。謂顯示謗因謗果。誹謗功用謗真實事。功用者。謂殖種功用。任持功用。來往功用。感生業功用。又有略義差別。謂顯示誹謗若因若果。若流轉
【現代漢語翻譯】 現代漢語譯本 財物損耗。他應當自己獲得種種憂惱。想要讓他自己損失財物。這其中的簡略意義如前面所說應當知曉。 其次，所謂的『諸邪見者』，這是一個總括性的說法。『起如是見者』，這顯示了內心認可並樂於接受將要說的意義。『立如是論者』，這顯示了將要說的意義傳授給他人。『無有施與，無有愛養，無有祠祀』，這是說由於三種意樂而不否定佈施：一是財物意樂，二是清凈意樂，三是祭祀天神的意樂。供養火天被稱為祠祀。又顯示了不否定戒律和修行所產生的善，因為這些善能夠對治所要對治的煩惱。以及顯示了不否定佈施所產生的善，因為這些善能夠對治所要對治的煩惱，所以說了這樣的話。『無有妙行，無有惡行』，又顯示了不否定這三種善能夠對治所要對治的煩惱所得到的果報，所以說了這樣的話。『無有妙行惡行二業果及異熟』，又顯示了不否定流轉的依據和緣起，所以說了這樣的話。『無有此世，無有他世』，又顯示了不否定所依託的緣起，以及不否定種子緣起，所以說了這樣的話。『無母無父』，又顯示了不否定流轉的士夫，所以說了這樣的話。『無有化生有情』，又顯示了不否定流轉的對治和還滅，所以說了這樣的話。『世間無有真阿羅漢』，乃至廣說。已經趨向各自煩惱的寂靜，所以名為正至（Arhat, 阿羅漢）。對於諸有情，遠離邪行，行無顛倒之行，所以名為正行。因的時候名為此世，果的時候名為彼世。由士夫自身的力量所作，所以名為自然。『通慧者』，指的是第六神通。『已證者』，指的是由見道所證得。『具足者』，指的是由修道所具足。『顯示者』，因為自己知道，所以為他人說。『我生已盡』等等，應當知道如其他地方所分別的那樣。這其中的簡略意義是，顯示了誹謗因、誹謗果、誹謗功用、誹謗真實之事。功用指的是種植的功用，任持的功用，來往的功用，感生業的功用。還有簡略意義的差別，是顯示了誹謗因、誹謗果、誹謗流轉。
【English Translation】 English version Loss of property. He should obtain various sorrows himself. Wanting him to lose his own property. The brief meaning herein should be known as before. Furthermore, 'those with wrong views' is a general statement. 'Those who hold such views' indicates that the mind approves and desires the meaning to be spoken. 'Those who establish such theories' indicates imparting the meaning to be spoken to others. 'There is no giving, no nurturing, no sacrifice' means that giving is not denied due to three kinds of intention: first, the intention of wealth; second, the intention of purity; third, the intention of offering to the gods. Offering to the fire god is called sacrifice. It also shows that the good arising from discipline and practice is not denied, because these good qualities can counteract what needs to be counteracted. And it shows that the good arising from giving is not denied, because these good qualities can counteract what needs to be counteracted, hence these words are spoken. 'There is no good conduct, no bad conduct.' It also shows that the fruits obtained from these three kinds of good that can counteract what needs to be counteracted are not denied, hence these words are spoken. 'There is no fruit or ripening of good or bad deeds.' It also shows that the basis and conditions for transmigration are not denied, hence these words are spoken. 'There is no this world, no other world.' It also shows that the conditions relied upon are not denied, and that the seed conditions are not denied, hence these words are spoken. 'There is no mother, no father.' It also shows that the transmigrating individual is not denied, hence these words are spoken. 'There are no beings born spontaneously.' It also shows that the antidote to transmigration and its cessation are not denied, hence these words are spoken. 'In the world, there are no true Arhats (阿羅漢, one who is worthy).' and so on, extensively explained. Having approached the quiescence of individual afflictions is called 'rightly attained' (Arhat, 阿羅漢). For all sentient beings, abandoning wrong conduct and practicing non-inverted conduct is called 'right conduct'. The time of cause is called 'this world,' and the time of effect is called 'that world.' What is done by the power of the individual is called 'natural.' 'One with penetrating wisdom' refers to the sixth supernormal power. 'One who has realized' refers to what is realized through the path of seeing. 'One who is complete' refers to what is complete through the path of cultivation. 'One who reveals' speaks for others because he knows himself. 'Birth is exhausted,' etc., should be understood as explained elsewhere. The brief meaning herein is that it shows the slander of cause, the slander of effect, the slander of function, and the slander of true events. Function refers to the function of planting, the function of maintaining, the function of coming and going, and the function of generating karma. There is also a difference in brief meaning, which is that it shows the slander of cause, the slander of effect, and the slander of transmigration.
緣。若流轉士夫。及顯誹謗彼對治還滅。又誹謗流轉者。應知謗因不謗自相。謗還滅者。應知謗彼功德。不謗補特伽羅。
複次白品一切翻前應知。所有差別我今當說。謂翻欲邪行中。諸梵行者者。此是總句。當知此由三種清凈而得清凈。一時分清凈。二他信清凈。三正行清凈。盡壽行故。久遠行故者。此顯時分清凈。諍處雪故名清。無違越故名凈。此二總顯他信清凈。此中或有清而非凈。應作四句。初句者。謂實毀犯于諍得勝。第二句者。謂實不犯于諍墮負。第三句者。謂實不犯于諍得勝。第四句者。謂實毀犯于諍墮負。不以愛染身觸母邑故。名遠離生臭。不行兩兩交會鄙事故。名遠離淫慾。不以余手觸等方便而出不凈故。名非鄙愛愿受持梵行故。名遠離猥法。如是名為正行清凈具足。當知略義即在此中。又翻妄語中。可信者。謂可委故。可委者。謂可寄託故。應可建立者。謂于彼彼違諍事中應可建立為正證故。無有虛誑者。于委寄中不虛誑故。不欺誷故。此中略義者。謂顯三種攝受。一欲解攝受。二保任攝受。三作用攝受。
複次法相差別建立者。謂即殺生離殺生等。云何殺生。謂於他眾生起殺欲樂。起染污心。若即于彼起殺方便。及即于彼殺究竟中所有身業。云何不與取。謂於他攝物。起盜欲樂。
【現代漢語翻譯】 現代漢語譯本：關於緣起。如果有人誹謗流轉的士夫（指輪迴中的眾生），以及顯揚對治還滅（指涅槃）的教法，或者誹謗流轉的本身，應當知道這是誹謗其因，而不是誹謗其自性。誹謗還滅的，應當知道這是誹謗其功德，而不是誹謗補特伽羅（指證得涅槃的聖者）。
進一步說，關於白品（指善法）的一切，與前面黑品（指惡法）相反，應當瞭解。其中所有的差別，我現在將要說明。例如，與欲邪行相反的『諸梵行者』，這是一個總括性的說法。應當知道，這種清凈是通過三種清凈而獲得的：一是時分清凈，二是他人信任的清凈，三是正行清凈。『盡壽行故，久遠行故』，這顯示了時分清凈。在爭論之處能夠洗雪冤屈，所以稱為『清』；沒有違越戒律，所以稱為『凈』。這兩者總的顯示了他人信任的清凈。這裡面，或許有『清』而不『凈』的情況，應當作四句分析：第一句，確實犯戒，但在爭論中獲勝；第二句，確實沒有犯戒，但在爭論中失敗；第三句，確實沒有犯戒，但在爭論中獲勝；第四句，確實犯戒，但在爭論中失敗。『不以愛染的身觸碰母邑』，所以稱為遠離生殖的污穢。『不行兩兩交會的鄙事』，所以稱為遠離淫慾。『不以其他手觸等方便而出不凈』，所以稱為非鄙陋。『愛愿受持梵行』，所以稱為遠離猥褻之法。這樣就叫做正行清凈具足。應當知道，簡略的意義就在這裡面。又如，與妄語相反的『可信者』，是指可以委託的人。『可以委託者』，是指可以寄託的人。『應可建立者』，是指在各種爭論事件中，可以被確立為公正證人的人。『沒有虛誑者』，是指在委託寄託中不虛假欺騙的人。這裡面的簡略意義是，顯示了三種攝受：一是欲解攝受（指樂於接受），二是保任攝受（指擔保信任），三是作用攝受（指發揮作用）。
進一步說，法相的差別建立，例如殺生與離殺生等。什麼是殺生？是指對於其他眾生，生起殺害的慾望和快樂，生起染污的心，並且立即對他們採取殺害的手段，以及在最終完成殺害的過程中所做的一切身業。什麼是不與取（偷盜）？是指對於他人所擁有的物品，生起偷盜的慾望和快樂。
【English Translation】 English version: Regarding conditions. If someone slanders the transmigrating 'pudgala' (individual in samsara), and also clearly denounces the 'pratipaksa-nirodha' (antidote-cessation, i.e., Nirvana), or slanders transmigration itself, it should be known that this is slandering its cause, not its self-nature. Those who slander cessation should know that this is slandering its merits, not the 'pudgala' (person) who has attained it.
Furthermore, regarding all aspects of the 'white' (virtuous) side, it should be understood as the opposite of the previous 'black' (non-virtuous) side. I will now explain all the differences. For example, in contrast to wrong sexual conduct, there are 'brahmacaris' (those who practice pure conduct). This is a general statement. It should be known that this purity is attained through three kinds of purity: first, purity of time; second, purity of others' faith; and third, purity of right conduct. 'Because they practice for their whole life, because they practice for a long time,' this shows the purity of time. Being able to clear away accusations in disputes is called 'clear'; not violating precepts is called 'pure'. These two together show the purity of others' faith. Here, there may be cases of being 'clear' but not 'pure'. Four possibilities should be considered: first, actually violating the precepts but winning in the dispute; second, actually not violating the precepts but losing in the dispute; third, actually not violating the precepts and winning in the dispute; fourth, actually violating the precepts and losing in the dispute. 'Not touching the mother village with a body of attachment,' therefore it is called being distant from the filth of birth. 'Not engaging in the base act of intercourse,' therefore it is called being distant from sexual desire. 'Not emitting impurity through other means such as touching with hands,' therefore it is called not being base. 'Loving and wishing to uphold pure conduct,' therefore it is called being distant from obscene practices. This is called having complete purity of right conduct. It should be known that the concise meaning is contained within this. Also, in contrast to false speech, 'trustworthy people' are those who can be entrusted. 'Those who can be entrusted' are those who can be relied upon. 'Those who should be established' are those who can be established as fair witnesses in various disputes. 'Those without falsehood' are those who do not deceive or lie in matters of trust. The concise meaning here shows three kinds of acceptance: first, acceptance with desire and understanding; second, acceptance with assurance; and third, acceptance with action.
Furthermore, regarding the establishment of the differences in characteristics, such as killing and abstaining from killing, etc. What is killing? It refers to generating the desire and pleasure of killing other beings, generating a defiled mind, and immediately taking means to kill them, as well as all the physical actions involved in the final completion of the killing. What is 'adinnadana' (taking what is not given, i.e., stealing)? It refers to generating the desire and pleasure of stealing things possessed by others.
起染污心。若即于彼起盜方便。及即于彼盜究竟中所有身業。云何欲邪行。謂于所不應行非道非處非時。起習近欲樂。起染污心。若即于彼起欲邪行方便。及於欲邪行究竟中所有身業。云何妄語。謂於他有情起覆想說欲樂。起染污心。若即于彼起偽證方便。及於偽證究竟中所有語業。云何離間語。謂於他有情起破壞慾樂起染污心。若即于彼起破壞方便。及於破壞究竟中所有語業。云何粗惡語。謂於他有情。起粗語欲樂。起染污心。若即于彼起粗語方便。及於粗語究竟中所有語業。云何綺語。謂起綺語欲樂。起染污心。若即于彼起不相應語方便。及於不相應語究竟中所有語業。云何貪慾。謂於他所有。起己有欲樂起染污心。若於他所有。起己有欲樂決定方便。及於彼究竟中所有意業。云何瞋恚。謂於他起害欲樂。起染污心。若於他起害欲樂決定方便。及於彼究竟中所有意業。云何邪見。謂起誹謗欲樂。起染污心。若於起誹謗欲樂決定方便。及於彼究竟中所有意業。云何離殺生。謂于殺生。起過患欲解。起勝善心。若於彼起靜息方便。及於彼靜息究竟中所有身業。如離殺生。如是離不與取。乃至離邪見。應知亦爾。此中差別者。謂于不與取起過患欲解。乃至於邪見起過患欲解。起勝善心。若於彼起靜息方便。及於彼靜息究
【現代漢語翻譯】 現代漢語譯本 生起染污心。什麼是邪淫？即對於不應行之處（非道、非處、非時）生起親近性慾的快樂，生起染污心。如果對此生起邪淫的方便，以及在邪淫究竟行為中的所有身業。什麼是妄語？即對於其他有情，生起虛假想法並說謊的慾望和快樂，生起染污心。如果對此生起偽證的方便，以及在偽證究竟行為中的所有語業。什麼是離間語？即對於其他有情，生起破壞關係的慾望和快樂，生起染污心。如果對此生起破壞的方便，以及在破壞關係究竟行為中的所有語業。什麼是粗惡語？即對於其他有情，生起粗暴言語的慾望和快樂，生起染污心。如果對此生起粗語的方便，以及在粗語究竟行為中的所有語業。什麼是綺語？即生起無意義言語的慾望和快樂，生起染污心。如果對此生起不相應之語的方便，以及在不相應之語究竟行為中的所有語業。什麼是貪慾？即對於他人之物，生起據爲己有的慾望和快樂，生起染污心。如果對於他人之物，生起據爲己有的慾望和快樂的決定性方便，以及在此究竟行為中的所有意業。什麼是瞋恚？即對於他人，生起加害的慾望和快樂，生起染污心。如果對於他人，生起加害的慾望和快樂的決定性方便，以及在此究竟行為中的所有意業。什麼是邪見？即生起誹謗的慾望和快樂，生起染污心。如果對於生起誹謗的慾望和快樂的決定性方便，以及在此究竟行為中的所有意業。什麼是離殺生？即對於殺生，生起過患的理解，生起殊勝的善心。如果對此生起靜止息滅的方便，以及在此靜止息滅究竟行為中的所有身業。如同離殺生一樣，離不與取（adinnādāna，不予而取，偷盜），乃至離邪見，應當知道也是如此。此中的差別在於，對於不與取生起過患的理解，乃至對於邪見生起過患的理解，生起殊勝的善心。如果對此生起靜止息滅的方便，以及在此靜止息滅的究竟
【English Translation】 English version Arousing a defiled mind. What is sexual misconduct (kāma mithyācāra)? It refers to, regarding what should not be done (wrong path, wrong place, wrong time), arousing the pleasure of approaching sexual desire, arousing a defiled mind. If one arises the means of sexual misconduct regarding that, and all the bodily actions in the ultimate act of sexual misconduct. What is false speech (mrsa-vada)? It refers to, regarding other sentient beings, arousing the desire and pleasure of covering up thoughts and lying, arousing a defiled mind. If one arises the means of false testimony regarding that, and all the verbal actions in the ultimate act of false testimony. What is divisive speech (pisuna-vaca)? It refers to, regarding other sentient beings, arousing the desire to destroy relationships and pleasure, arousing a defiled mind. If one arises the means of destruction regarding that, and all the verbal actions in the ultimate act of destroying relationships. What is harsh speech (pharusā-vācā)? It refers to, regarding other sentient beings, arousing the desire for harsh words and pleasure, arousing a defiled mind. If one arises the means of harsh speech regarding that, and all the verbal actions in the ultimate act of harsh speech. What is frivolous speech (samphappalāpa)? It refers to arousing the desire for meaningless speech and pleasure, arousing a defiled mind. If one arises the means of irrelevant speech regarding that, and all the verbal actions in the ultimate act of irrelevant speech. What is greed (abhidhyā)? It refers to, regarding the possessions of others, arousing the desire to possess them as one's own and pleasure, arousing a defiled mind. If, regarding the possessions of others, one arises the decisive means of desiring to possess them as one's own and pleasure, and all the mental actions in that ultimate act. What is hatred (vyāpāda)? It refers to, regarding others, arousing the desire to harm and pleasure, arousing a defiled mind. If, regarding others, one arises the decisive means of desiring to harm and pleasure, and all the mental actions in that ultimate act. What is wrong view (mithyā-drsti)? It refers to arousing the desire to slander and pleasure, arousing a defiled mind. If, regarding arousing the desire to slander and pleasure, one arises the decisive means, and all the mental actions in that ultimate act. What is abstaining from killing (prāṇātipātā veramaṇī)? It refers to, regarding killing, arousing the understanding of its faults, arousing a superior wholesome mind. If one arises the means of pacification regarding that, and all the bodily actions in the ultimate act of pacification. Just as abstaining from killing, so too abstaining from taking what is not given (adinnādāna), up to abstaining from wrong view, should be understood in the same way. The difference here is that, regarding taking what is not given, arousing the understanding of its faults, up to regarding wrong view, arousing the understanding of its faults, arousing a superior wholesome mind. If one arises the means of pacification regarding that, and the ultimate act of pacification
竟中所有意業。如是十種。略為三種。所謂身業語業意業。即此三種廣開十種應知。
業因云何。應知有十二種相。一貪二瞋。三癡四自。五他六隨他轉。七所愛味八怖畏。九為損害十戲樂。十一法想十二邪見。
業位云何。應知略說有五種相。謂耎位中位上位生位習氣位。由耎不善業故。生傍生中。由中不善業故。生餓鬼中。由上不善業故。生那落迦中。由耎善業故。生人中。由中善業故。生欲界天中。由上善業故。生色無色界。何等名為耎位不善業耶。謂以耎品貪瞋癡為因緣故。何等名為中位不善業耶。謂以中品貪瞋癡為因緣故。何等名為上位不善業耶。謂以上品貪瞋癡為因緣故。若諸善業。隨其所應。以無貪無瞋無癡為因緣。應知。何等生位業。謂已生未滅。現在前業。何等習氣位業。謂已生已滅。不現前業。
瑜伽師地論卷第八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之六
複次業門云何。此略有二種。一與果門。二損益門。與果門者。有五種應知。一與異熟果。二與等流果。三與增上果。四與現法果。五與他增上果。與異熟果者。謂于殺生親近修習多修習故。
【現代漢語翻譯】 現代漢語譯本： 總而言之，所有意業，像這樣總共有十種。概括起來可以分為三種，即身業、語業、意業。這三種業又可以擴充套件為十種，應當瞭解。
業的起因是什麼？應當瞭解有十二種情況：一是貪（tan，貪婪），二是瞋（chen，嗔恨），三是癡（chi，愚癡），四是自己，五是他人，六是隨他人轉變，七是所愛之味，八是怖畏（buwei，恐懼），九是爲了損害，十是戲樂，十一是法想（faxiang，對法的執著），十二是邪見（xiejian，錯誤的見解）。
業的位次如何？應當瞭解，概括來說有五種情況：一是耎位（ruanwei，軟弱位），二是中位，三是上位，四是生位，五是習氣位。由於軟弱的不善業，所以投生到傍生（bangsheng，畜生）中；由於中等的不善業，所以投生到餓鬼（egui，餓鬼）中；由於上等的不善業，所以投生到那落迦（naluojia，地獄）中；由於軟弱的善業，所以投生到人中；由於中等的善業，所以投生到欲界天（yujietian，欲界天）中；由於上等的善業，所以投生到色無色界（sewusejie，色界和無色界）。什麼叫做軟位不善業呢？就是以軟弱的貪瞋癡為因緣。什麼叫做中位不善業呢？就是以中等的貪瞋癡為因緣。什麼叫做上位不善業呢？就是以上等的貪瞋癡為因緣。如果諸善業，根據情況，以無貪、無瞋、無癡為因緣，應當瞭解。什麼叫做生位業？就是已經產生但尚未消滅，現在正在起作用的業。什麼叫做習氣位業？就是已經產生並且已經消滅，現在不起作用的業。
《瑜伽師地論》卷第八 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第九
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之六
其次，業的門徑是什麼？這概括起來有兩種：一是與果門，二是損益門。與果門有五種，應當瞭解：一是與異熟果（yishuguo，異熟果），二是與等流果（dengliuguo，等流果），三是與增上果（zengshangguo，增上果），四是與現法果（xianfaguo，現法果），五是與他增上果（tazengshangguo，他增上果）。與異熟果，比如對於殺生，親近、修習、多次修習的緣故。
【English Translation】 English version: In short, all mental actions, like these, amount to ten types. These can be summarized into three categories: bodily actions, verbal actions, and mental actions. These three actions can be further expanded into ten, which should be understood.
What are the causes of karma? It should be understood that there are twelve aspects: 1. Greed (tan, avarice), 2. Hatred (chen, aversion), 3. Delusion (chi, ignorance), 4. Oneself, 5. Others, 6. Following others, 7. Attachment to pleasurable tastes, 8. Fear (buwei, dread), 9. Intention to harm, 10. Playful amusement, 11. Conceptualization of Dharma (faxiang, clinging to Dharma), 12. Wrong views (xiejian, incorrect beliefs).
What are the stages of karma? It should be understood that, broadly speaking, there are five aspects: 1. Weak stage (ruanwei, feeble stage), 2. Middle stage, 3. Superior stage, 4. Rebirth stage, 5. Habitual stage. Due to weak unwholesome karma, one is reborn among animals (bangsheng, beasts). Due to middling unwholesome karma, one is reborn among hungry ghosts (egui, pretas). Due to superior unwholesome karma, one is reborn in hell (naluojia, naraka). Due to weak wholesome karma, one is reborn among humans. Due to middling wholesome karma, one is reborn in the desire realm heavens (yujietian, kama-dhatu). Due to superior wholesome karma, one is reborn in the form and formless realms (sewusejie, rupa and arupa-dhatu). What is called weak unwholesome karma? It is that which has weak greed, hatred, and delusion as its causes. What is called middling unwholesome karma? It is that which has middling greed, hatred, and delusion as its causes. What is called superior unwholesome karma? It is that which has superior greed, hatred, and delusion as its causes. If wholesome karmas, according to their nature, have non-greed, non-hatred, and non-delusion as their causes, it should be understood. What is called rebirth stage karma? It is karma that has already arisen but has not yet ceased, and is currently manifesting. What is called habitual stage karma? It is karma that has already arisen and already ceased, and is not currently manifesting.
Yogacarabhumi-sastra, Volume 8 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 9
Said by Bodhisattva Maitreya
Translated by Tripitaka Master Xuanzang under Imperial Order, Section on the Three Grounds of Having Investigation and Analysis, etc., Section Six of the Local Division
Furthermore, what are the gateways of karma? Briefly, there are two types: 1. The gateway of yielding results, 2. The gateway of harm and benefit. The gateway of yielding results has five aspects, which should be understood: 1. Yielding the result of different maturation (yishuguo, vipaka-phala), 2. Yielding the result of outflow (dengliuguo, nisyanda-phala), 3. Yielding the result of augmentation (zengshangguo, adhipati-phala), 4. Yielding the result of the present life (xianfaguo, drsta-dharma-phala), 5. Yielding the result of augmentation by others (tazengshangguo, para-adhipati-phala). Yielding the result of different maturation refers to, for example, due to associating with, cultivating, and repeatedly cultivating killing.
于那洛迦中受異熟果。如於殺生。如是于余不善業道亦爾。是名與異熟果。與等流果者。謂若從彼出來生此間。人同分中壽量短促。資財匱乏。妻不貞良。多遭誹謗。親友乖離。聞違意聲。言不威肅。增猛利貪。增猛利瞋。增猛利癡。是名與等流果。與增上果者。謂由親近修習多修習諸不善業增上力故。所感外分光澤鮮少。果不充實果多朽敗。果多變改。果多零落。果不甘美。果不恒常。果不充足。果不便宜。空無果實。當知善業與此相違。與現法果者。有二因緣。善不善業與現法果。一由欲解故。二由事故。應知欲解復有八種。一有顧欲解。二無顧欲解。三損惱欲解。四慈悲欲解。五憎害欲解。六凈信欲解。七棄恩欲解。八知恩欲解。有顧欲解。造不善業受現法果者。謂如有一由增上欲解。顧戀其身。顧戀財物。顧戀諸有。造不善業。無顧欲解。所造善業受現法果者。謂如有一以增上欲解。不顧其身。不顧財物。不顧諸有。造作善業。損惱欲解。造不善業受現法果者。謂如有一於他有情補特伽羅。以增上品損惱欲解。造不善業。慈悲欲解。所造善業受現法果者。謂如有一於他有情補特伽羅。以增上品慈悲欲解造作善業。憎害欲解。造不善業受現法果者。謂如有一于佛法僧。及隨一種尊重處事。以增上品憎害欲解。造
【現代漢語翻譯】 現代漢語譯本： 在那洛迦（Naraka，地獄）中承受異熟果。例如殺生。同樣，對於其他不善業道也是如此。這被稱為與異熟果。與等流果是指，如果從那洛迦出來生到人間，在人道中壽命短促，資財匱乏，妻子不貞良，經常遭受誹謗，親友分離，聽到不悅耳的聲音，言語沒有威嚴，增長強烈的貪慾，增長強烈的嗔恚，增長強烈的愚癡。這被稱為與等流果。與增上果是指，由於親近、修習、多次修習各種不善業的增上力，所感得的外在事物光澤鮮少，果實不充實，果實多朽敗，果實多變質，果實多零落，果實不甘美，果實不恒常，果實不充足，果實不便宜，空無果實。應當知道善業與此相反。與現法果是指，有兩種因緣使善業和不善業產生現法果。一是由於欲解，二是由於事故。應當知道欲解又有八種：一是有顧欲解，二是無顧欲解，三是損惱欲解，四是慈悲欲解，五是憎害欲解，六是凈信欲解，七是棄恩欲解，八是知恩欲解。有顧欲解造不善業而受現法果的情況是，比如有個人由於強烈的欲解，顧戀自己的身體，顧戀財物，顧戀各種存在，而造作不善業。無顧欲解造善業而受現法果的情況是，比如有個人以強烈的欲解，不顧自己的身體，不顧財物，不顧各種存在，而造作善業。損惱欲解造不善業而受現法果的情況是，比如有個人對於其他有情補特伽羅（Pudgala，人），以非常強烈的損惱欲解，造作不善業。慈悲欲解造善業而受現法果的情況是，比如有個人對於其他有情補特伽羅，以非常強烈的慈悲欲解，造作善業。憎害欲解造不善業而受現法果的情況是，比如有個人對於佛、法、僧，以及任何一種值得尊敬的事物，以非常強烈的憎害欲解，造
【English Translation】 English version: In that Naraka (hell) one experiences the Vipaka (result of actions). As with killing. Likewise, it is the same for other paths of unwholesome actions. This is called giving the Vipaka result. Giving the Nisyanda-phala (result concordant with the cause) means that if one comes from that Naraka and is born in this world, in the human realm, one's lifespan is short, one's resources are scarce, one's wife is unchaste, one often suffers slander, one's relatives and friends are estranged, one hears unpleasant sounds, one's words lack authority, one's intense greed increases, one's intense anger increases, one's intense delusion increases. This is called giving the Nisyanda-phala. Giving the Adhipati-phala (dominating result) means that due to the dominating power of associating with, practicing, and repeatedly practicing various unwholesome actions, the external things one experiences have little luster, the fruits are not substantial, the fruits are often decayed, the fruits are often altered, the fruits often fall off, the fruits are not sweet, the fruits are not constant, the fruits are not sufficient, the fruits are not cheap, and there are no fruits. One should know that wholesome actions are the opposite of this. Giving the Drsta-dharma-phala (immediately visible result) means that there are two causes for wholesome and unwholesome actions to produce immediately visible results. One is due to intention (Adhimukti), and the other is due to circumstances (Vastu). One should know that intention has eight types: one is intention with regard, two is intention without regard, three is intention to harm, four is intention of loving-kindness, five is intention of hatred, six is intention of pure faith, seven is intention to abandon kindness, and eight is intention to acknowledge kindness. Intention with regard, creating unwholesome actions and receiving immediately visible results, is like someone who, due to intense intention, cherishes their body, cherishes their possessions, cherishes all existences, and creates unwholesome actions. Intention without regard, creating wholesome actions and receiving immediately visible results, is like someone who, with intense intention, does not cherish their body, does not cherish their possessions, does not cherish all existences, and creates wholesome actions. Intention to harm, creating unwholesome actions and receiving immediately visible results, is like someone who, towards other sentient beings, Pudgala (individuals), with very intense intention to harm, creates unwholesome actions. Intention of loving-kindness, creating wholesome actions and receiving immediately visible results, is like someone who, towards other sentient beings, Pudgala, with very intense intention of loving-kindness, creates wholesome actions. Intention of hatred, creating unwholesome actions and receiving immediately visible results, is like someone who, towards the Buddha, Dharma, Sangha, and any object of respect, with very intense intention of hatred, creates
不善業。凈信欲解。所造善業受現法果者。謂如有一于佛法僧等。以增上品凈信欲解。造作善業。棄恩欲解。造不善業受現法果者。謂如有一于父母所。及隨一種恩造之處。以增上品背恩欲解。欺誑欲解。酷暴欲解。造不善業。知恩欲解。所造善業受現法果者。謂如有一于父母等。以增上品知恩欲解。報恩欲解。所作善業。由事故者。若不善業。於五無間及彼同分中。亦有受現法果者。五無間業者。一害母二害父。三害阿羅漢。四破僧。五于如來所噁心出血。無間業同分者。謂如有一于阿羅漢尼及於母所。行穢染行。打最後有菩薩。或於天廟衢路市肆。立殺羊法。流行不絕。或於寄託得極委重親友同心耆舊等所。損害欺誑。或於有苦貧窮困乏無依無怙。為作歸依施無畏已。后返加害。或復逼惱。或劫奪僧門。或破壞靈廟。如是等業名無間同分。若諸善業。由事重故。受現法果者。謂如有一母無正信。勸進開化安置建立於具信中。如無正信于具信中。如是犯戒于具戒中。慳吝于具舍中。惡慧于具慧中亦爾。如母父亦爾。或於起慈定者供養承事。如於起慈定者。如是于起無諍定。滅盡定。預流果。阿羅漢果。供養承事亦爾。又親于佛所供養承事。如於佛所如是于學無學僧所亦爾。若即於此尊重事中。與上相違。由損害因緣
【現代漢語翻譯】 現代漢語譯本
不善業。凈信欲解，所造善業受現法果者（指以清凈的信心和強烈的意願所造的善業，在今生就得到果報的情況）：譬如，如果有人對於佛、法、僧等，以極大的清凈信心和強烈的理解，造作善業。
棄恩欲解，造不善業受現法果者（指背棄恩情和強烈的意願，所造的不善業在今生就得到果報的情況）：譬如，如果有人對於父母，以及任何一種施恩的地方，以極大的背恩負義的意願，欺騙的意願，殘酷暴虐的意願，造作不善業。
知恩欲解，所造善業受現法果者（指知恩圖報和強烈的意願，所造的善業在今生就得到果報的情況）：譬如，如果有人對於父母等，以極大的知恩圖報的意願，報答恩情的意願，所作的善業。
由於特殊情況，如果不善業，在五無間罪（指五種極重的罪業，死後立即墮入地獄）以及與五無間罪相似的罪業中，也有在今生就得到果報的情況。五無間業是：一、殺害母親；二、殺害父親；三、殺害阿羅漢（已證得解脫的聖者）；四、破壞僧團的和合；五、惡意地使佛陀流血。
與無間業相似的罪業是：譬如，如果有人對阿羅漢尼（已證得解脫的比丘尼）以及母親，行淫穢之事；毆打最後有菩薩（即將證得佛果的菩薩）；或者在天廟、交通要道、市場店舖，設立宰殺羊的場所，使其長期流行不斷絕；或者對於寄託信任、關係極為親密、志同道合的老朋友等，進行損害欺騙；或者對於有痛苦、貧窮困乏、無依無靠的人，為他們提供依靠，施予無畏的幫助之後，反而加以傷害，或者進一步逼迫惱亂；或者搶劫僧團的財物，或者破壞寺廟。像這樣的罪業，稱為與無間罪相似的罪業。
如果諸多的善業，由於事情特別重大，在今生就得到果報的情況是：譬如，如果有人母親沒有正確的信仰，勸導啓發她，安置建立她在具有正信的團體中；如同沒有正確的信仰而安置在具有正信的團體中一樣，犯戒的人安置在持戒的團體中，慳吝的人安置在樂於佈施的團體中，沒有智慧的人安置在具有智慧的團體中，也是如此。如同對待母親一樣，對待父親也是如此。或者對於正在修習慈心禪定的人進行供養承事。如同對待修習慈心禪定的人一樣，對於修習無諍定（一種止息爭論的禪定），滅盡定（一種斷滅一切感受和思想的禪定），預流果（證得初果的聖者），阿羅漢果（證得阿羅漢果位的聖者），進行供養承事也是如此。又親自在佛陀那裡進行供養承事。如同在佛陀那裡一樣，對於有學的僧人和無學的僧人那裡也是如此。如果在這些尊重的事情中，與上述情況相反，由於損害的因緣 English version
Unwholesome karma. Pure faith and desire for understanding. Those who create wholesome karma and receive its present-life fruition (referring to situations where wholesome karma created with pure faith and strong intention yields results in this lifetime): For example, if someone, with utmost pure faith and strong understanding towards the Buddha, Dharma, and Sangha (the Buddhist monastic community), engages in wholesome actions.
Abandoning gratitude and desire for understanding, creating unwholesome karma and receiving its present-life fruition (referring to situations where unwholesome karma created with the intention of abandoning gratitude yields results in this lifetime): For example, if someone, towards their parents or any place where they have received kindness, with utmost intention of betraying gratitude, intention of deceiving, and intention of cruel violence, engages in unwholesome actions.
Knowing gratitude and desire for understanding, creating wholesome karma and receiving its present-life fruition (referring to situations where wholesome karma created with the intention of knowing and repaying gratitude yields results in this lifetime): For example, if someone, towards their parents, etc., with utmost intention of knowing and repaying gratitude, engages in wholesome actions.
Due to special circumstances, if unwholesome karma, among the five heinous offenses (pañcānantarya, referring to the five gravest offenses that lead to immediate rebirth in hell) and offenses similar to the five heinous offenses, also has cases of receiving fruition in the present life. The five heinous offenses are: 1. Killing one's mother; 2. Killing one's father; 3. Killing an Arhat (a liberated being); 4. Causing disunity in the Sangha; 5. Maliciously drawing blood from the Buddha.
Offenses similar to the heinous offenses are: For example, if someone engages in impure conduct with an Arhatni (a female Arhat) or with their mother; strikes a Bodhisattva (a being on the path to Buddhahood) who is in their last life; or establishes places for slaughtering sheep in temples, thoroughfares, markets, and shops, allowing it to continue uninterrupted; or harms and deceives those who have entrusted them with trust, extremely close and like-minded old friends; or, having provided refuge and fearlessness to those who are suffering, poor, destitute, helpless, and without support, later harms them, or further coerces and troubles them; or robs the Sangha's property, or destroys temples. Such offenses are called offenses similar to the heinous offenses.
If many wholesome karmas, due to the great importance of the matter, receive fruition in the present life, the situations are: For example, if someone's mother does not have correct faith, they persuade and enlighten her, placing and establishing her in a group with correct faith; just as placing someone without correct faith in a group with correct faith, so too, placing someone who violates precepts in a group that upholds precepts, placing someone who is stingy in a group that is generous, and placing someone without wisdom in a group with wisdom, are also the same. Just as with the mother, so too with the father. Or making offerings and serving those who are cultivating the Samadhi (a state of meditative concentration) of loving-kindness. Just as with those who are cultivating the Samadhi of loving-kindness, so too with those who are cultivating the Samadhi of non-contention (a Samadhi that ceases disputes), the Samadhi of cessation (a Samadhi that extinguishes all feelings and thoughts), the Stream-enterer fruit (Sotāpanna, the first stage of enlightenment), and the Arhat fruit (the state of Arhatship), making offerings and serving them is also the same. Furthermore, personally making offerings and serving the Buddha. Just as with the Buddha, so too with the Sangha of those who are still learning (Śaikṣa) and those who have completed their learning (Arhat). If, in these matters of respect, the opposite occurs, due to the cause of harm
【English Translation】 Unwholesome karma. Pure faith and desire for understanding. Those who create wholesome karma and receive its present-life fruition (referring to situations where wholesome karma created with pure faith and strong intention yields results in this lifetime): For example, if someone, with utmost pure faith and strong understanding towards the Buddha (the enlightened one), Dharma (the teachings), and Sangha (the Buddhist monastic community), engages in wholesome actions. Abandoning gratitude and desire for understanding, creating unwholesome karma and receiving its present-life fruition (referring to situations where unwholesome karma created with the intention of abandoning gratitude yields results in this lifetime): For example, if someone, towards their parents or any place where they have received kindness, with utmost intention of betraying gratitude, intention of deceiving, and intention of cruel violence, engages in unwholesome actions. Knowing gratitude and desire for understanding, creating wholesome karma and receiving its present-life fruition (referring to situations where wholesome karma created with the intention of knowing and repaying gratitude yields results in this lifetime): For example, if someone, towards their parents, etc., with utmost intention of knowing and repaying gratitude, engages in wholesome actions. Due to special circumstances, if unwholesome karma, among the five heinous offenses (pañcānantarya, referring to the five gravest offenses that lead to immediate rebirth in hell) and offenses similar to the five heinous offenses, also has cases of receiving fruition in the present life. The five heinous offenses are: 1. Killing one's mother; 2. Killing one's father; 3. Killing an Arhat (a liberated being); 4. Causing disunity in the Sangha; 5. Maliciously drawing blood from the Buddha. Offenses similar to the heinous offenses are: For example, if someone engages in impure conduct with an Arhatni (a female Arhat) or with their mother; strikes a Bodhisattva (a being on the path to Buddhahood) who is in their last life; or establishes places for slaughtering sheep in temples, thoroughfares, markets, and shops, allowing it to continue uninterrupted; or harms and deceives those who have entrusted them with trust, extremely close and like-minded old friends; or, having provided refuge and fearlessness to those who are suffering, poor, destitute, helpless, and without support, later harms them, or further coerces and troubles them; or robs the Sangha's property, or destroys temples. Such offenses are called offenses similar to the heinous offenses. If many wholesome karmas, due to the great importance of the matter, receive fruition in the present life, the situations are: For example, if someone's mother does not have correct faith, they persuade and enlighten her, placing and establishing her in a group with correct faith; just as placing someone without correct faith in a group with correct faith, so too, placing someone who violates precepts in a group that upholds precepts, placing someone who is stingy in a group that is generous, and placing someone without wisdom in a group with wisdom, are also the same. Just as with the mother, so too with the father. Or making offerings and serving those who are cultivating the Samadhi (a state of meditative concentration) of loving-kindness. Just as with those who are cultivating the Samadhi of loving-kindness, so too with those who are cultivating the Samadhi of non-contention (a Samadhi that ceases disputes), the Samadhi of cessation (a Samadhi that extinguishes all feelings and thoughts), the Stream-enterer fruit (Sotāpanna, the first stage of enlightenment), and the Arhat fruit (the state of Arhatship), making offerings and serving them is also the same. Furthermore, personally making offerings and serving the Buddha. Just as with the Buddha, so too with the Sangha of those who are still learning (Śaikṣa) and those who have completed their learning (Arhat). If, in these matters of respect, the opposite occurs, due to the cause of harm
。起不善業。受現法果。與他增上果者。謂亦由受現法果業。猶如如來所住國邑必無疾疫災橫等起。佛神力故。無量眾生無疾無疫。無有災橫。得安樂住。如佛世尊。如是。轉輪聖王及住慈定菩薩亦爾。若諸菩薩以大悲心。觀察一切貧窮困苦業天所惱眾生。施以飲食財谷庫藏。皆令充足。由此因緣。彼諸眾生得安樂住。如是等類是他增上所生現法受業應知。損益門者。謂于諸有情。依十不善業道。建立八損害門。何等為八。一損害眾生。二損害財物。三損害妻妾。四虛偽友證損害。五損害助伴。六顯說過失損害。七引發放逸損害。八引發怖畏損害。與此相違。依十善業道。建立八利益門應知。
業增上云何。謂猛利極重業。當知此業由六種相。一加行故。二串習故。三自性故。四事故。五所治一類故。六所治損害故。加行故者。謂如有一由極猛利貪瞋癡纏。及極猛利無貪無瞋無癡加行。發起諸業。串習故者。謂如有一于長夜中。親近修習若多修習不善善業。自性故者。謂于綺語。粗惡語為大重罪。于粗惡語。離間語為大重罪。于離間語。妄語為大重罪。于欲邪行。不與取為大重罪。于不與取。殺生為大重罪。于貪慾瞋恚為大重罪。于瞋恚邪見為大重罪。又于施性戒性無罪為勝。于戒性修性無罪為勝。于聞性思性
【現代漢語翻譯】 現代漢語譯本：造作不善之業，承受現世之果報，以及對他人的增上果報，指的是由於承受現世果報的業力所致。例如，如來所居住的國都，必定沒有疾病瘟疫、災難橫禍等發生。這是由於佛的神力，使得無量眾生沒有疾病瘟疫，沒有災難橫禍，能夠安樂地居住。如同佛世尊一樣，轉輪聖王以及安住于慈定中的菩薩也是如此。如果諸位菩薩以大悲心，觀察一切貧窮困苦、被業力所惱的眾生，施予飲食、財物、穀物、庫藏，使他們都得到充足，由此因緣，這些眾生就能安樂地居住。像這些等等，都是他人增上所生的現世受報之業，應當知曉。 損害與利益之門：對於諸有情眾生，依據十不善業道，建立八種損害之門。是哪八種呢？一是損害眾生，二是損害財物，三是損害妻妾，四是虛偽的友誼作證而造成的損害，五是損害助伴，六是揭露過失的損害，七是引發放逸的損害，八是引發怖畏的損害。與此相反，依據十善業道，應當知曉建立八種利益之門。 業增上是如何產生的呢？指的是猛烈且極其嚴重的業。應當知道這種業由六種因素構成：一是加行，二是串習，三是自性，四是事，五是所治一類，六是所治損害。加行指的是，例如某人由於極其猛烈的貪嗔癡煩惱纏縛，以及極其猛烈的無貪無嗔無癡的加行，而發起各種業。串習指的是，例如某人在漫長的夜晚中，親近修習或者多次修習不善或善業。自性指的是，綺語、粗惡語是更大的重罪；粗惡語、離間語是更大的重罪；離間語、妄語是更大的重罪；欲邪行、不與取是更大的重罪；不與取、殺生是更大的重罪；貪慾、嗔恚是更大的重罪；嗔恚、邪見是更大的重罪。此外，對於佈施的性質、持戒的性質，沒有罪過是殊勝的；對於持戒的性質、修行的性質，沒有罪過是殊勝的；對於聽聞的性質、思惟的性質
【English Translation】 English version: Generating unwholesome karma leads to experiencing the results in the present life, as well as increased results for others. This refers to the effects caused by experiencing the karma of present life results. For example, in the country where the Tathagata resides, there will certainly be no diseases, epidemics, disasters, or unexpected calamities. This is due to the Buddha's divine power, which allows countless beings to live in peace and happiness without disease, epidemics, disasters, or unexpected calamities. Just like the Buddha, the Chakravartin King (universal monarch) and the Bodhisattvas who abide in loving-kindness samadhi (meditative absorption) are also like this. If the Bodhisattvas, with great compassion, observe all the poor, suffering beings tormented by karma, and provide them with food, wealth, grains, and treasures, making them all satisfied, then by this cause, these beings will be able to live in peace and happiness. Such examples are the karma of present life experiences generated by the increase of others, which should be understood. The Gates of Harm and Benefit: Regarding sentient beings, based on the ten unwholesome karmic paths, eight gates of harm are established. What are these eight? First, harming sentient beings; second, harming wealth; third, harming wives and concubines; fourth, harm caused by false friendship and testimony; fifth, harming companions; sixth, harm from revealing faults; seventh, harm from inducing negligence; and eighth, harm from inducing fear. Conversely, based on the ten wholesome karmic paths, eight gates of benefit should be known to be established. How does the increase of karma arise? It refers to intense and extremely heavy karma. It should be known that this karma is composed of six factors: first, exertion (加行); second, habituation (串習); third, nature (自性); fourth, event (事); fifth, the category to be treated (所治一類); and sixth, the harm to be treated (所治損害). Exertion refers to, for example, someone who, due to extremely intense entanglement with greed, hatred, and delusion, and extremely intense exertion of non-greed, non-hatred, and non-delusion, initiates various karmas. Habituation refers to, for example, someone who, during long nights, closely cultivates or repeatedly cultivates unwholesome or wholesome karma. Nature refers to, frivolous speech and harsh speech are greater offenses; harsh speech and divisive speech are greater offenses; divisive speech and false speech are greater offenses; sexual misconduct and stealing are greater offenses; stealing and killing are greater offenses; greed and hatred are greater offenses; hatred and wrong views are greater offenses. Furthermore, regarding the nature of giving and the nature of ethics, being without fault is superior; regarding the nature of ethics and the nature of cultivation, being without fault is superior; regarding the nature of hearing and the nature of thinking
無罪為勝。如是等。事故者。謂如有一于佛法僧及隨一種尊重處事。為損為益名重事業。所治一類故者。謂如有一一向受行諸不善業。乃至壽盡無一時善。所治損害故者。謂如有一斷所對治諸不善業。令諸善業離欲清凈。
業顛倒云何。此有三種應知。一作用顛倒。二執受顛倒。三喜樂顛倒。作用顛倒者。謂如有一于餘眾生思欲殺害。誤害餘者。當知此中雖有殺生。無殺生罪。然有殺生種類殺生相似同分罪生。若不誤殺其餘眾生。然于非情加刀杖已謂我殺生。當知此中無有殺生。無殺生罪。然有殺生種類殺生相似同分罪生。如殺生業道。如是不與取等一切業道。隨其所應作用顛倒應知。執受顛倒者。謂如有一起如是見立如是論。無施無愛乃至廣說。一切邪見。彼作是執。畢竟無有能殺所殺若不與取乃至綺語。亦無施與受齋修福受學尸羅。由此因緣。無罪無福。又如有一起如是見立如是論。若有眾生。憎梵憎天。憎婆羅門。若彼憎惡唯應殺害。殺彼因緣唯福無罪。又于彼所起不與取乃至綺語唯獲福德。無有非福。喜樂顛倒者。謂如有一不善業道現前行時如遊戲法極為喜樂。
業差別云何。謂有作業有不作業。有增長業有不增長業。有故思業有不故思業。如是定異熟業不定異熟業。異熟已熟業。異熟未熟業。
【現代漢語翻譯】 現代漢語譯本 無罪為勝，就像這些情況。『事故者』，是指如果有人對佛、法、僧（佛教三寶）以及任何一種值得尊敬的對象做了事情，無論是造成損害還是帶來利益，都稱為『重事業』。『所治一類故者』，是指如果有人一直以來都在做各種不善的業，直到壽命終結都沒有做過一件善事。『所治損害故者』，是指如果有人斷除了需要對治的各種不善業，使得各種善業遠離慾望而變得清凈。
『業顛倒』是什麼？這有三種情況應該瞭解：一是作用顛倒，二是執受顛倒，三是喜樂顛倒。『作用顛倒』是指，如果有人想要殺害某個眾生，卻誤殺了其他的眾生。應當知道，這種情況雖然有殺生的行為，但沒有殺生的罪過。然而，有殺生這一類行為的相似之處，產生一部分罪過。如果不是誤殺其他的眾生，而是對無情物施加刀杖，並認為自己殺了生，應當知道，這種情況沒有殺生的行為，也沒有殺生的罪過。然而，有殺生這一類行為的相似之處，產生一部分罪過。就像殺生這種業道一樣，不與取（偷盜）等一切業道，都應該根據具體情況瞭解作用顛倒。
『執受顛倒』是指，如果有人產生這樣的見解，建立這樣的理論：沒有佈施，沒有愛心，乃至廣泛宣說各種邪見。他們這樣認為，根本沒有能殺的人和被殺的人，沒有偷盜，乃至沒有綺語（花言巧語）。也沒有施捨、齋戒、修福、學習戒律。因為這些原因，沒有罪過，也沒有福報。又比如，有人產生這樣的見解，建立這樣的理論：如果有眾生憎恨梵天（Brahmā，印度教的創造之神），憎恨天神（Deva，天界的神），憎恨婆羅門（Brāhmaṇa，印度教的祭司階層），如果他們憎恨，就應該殺害他們。因為殺害他們，只有福報沒有罪過。並且，對他們進行偷盜乃至綺語，只會獲得福德，沒有非福（罪過）。
『喜樂顛倒』是指，如果有人在不善的業道現前發生時，像玩遊戲一樣感到非常高興和快樂。
『業差別』是什麼？包括有作業和不作業，有增長業和不增長業，有故意思考的業和不是故意思考的業。像這樣，有決定異熟的業和不決定異熟的業，有異熟已經成熟的業，有異熟尚未成熟的業。
【English Translation】 English version 'Innocence prevails.' Such are the cases. 'Accidental cause' refers to a situation where someone acts upon the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), the Sangha (Sangha, the monastic community), or any respected entity, causing either harm or benefit, which is considered a 'significant action.' 'The object of correction' refers to someone who consistently engages in unwholesome actions until the end of their life, without performing any wholesome deeds. 'The corrected harm' refers to someone who severs the unwholesome actions that need to be corrected, allowing wholesome actions to become pure and free from desire.
What is 'karmic inversion'? There are three types to understand: first, inversion of action; second, inversion of perception; and third, inversion of joy. 'Inversion of action' refers to a situation where someone intends to harm one being but mistakenly harms another. It should be understood that although there is an act of killing, there is no sin of killing. However, there is a similarity to the act of killing, resulting in a partial sin. If one does not mistakenly kill another being but inflicts harm on an inanimate object with a weapon, believing they have killed a being, it should be understood that there is no act of killing and no sin of killing. However, there is a similarity to the act of killing, resulting in a partial sin. Just like the path of killing, all other paths of action, such as stealing (taking what is not given), should be understood as inversions of action according to the specific circumstances.
'Inversion of perception' refers to someone who holds such a view and establishes such a theory: there is no giving, no love, and so on, extensively proclaiming various wrong views. They believe that there is ultimately no one who can kill or be killed, no stealing, and no false speech (lying). There is also no giving, observing precepts, cultivating merit, or learning morality. Because of these reasons, there is no sin and no merit. Furthermore, someone may hold such a view and establish such a theory: if there are beings who hate Brahmā (Brahmā, the Hindu god of creation), hate the Deva (Deva, gods in heavenly realms), hate the Brāhmaṇa (Brāhmaṇa, the priestly class in Hinduism), if they hate, they should be killed. Because of killing them, there is only merit and no sin. And, stealing from them or engaging in false speech will only result in merit, not demerit (sin).
'Inversion of joy' refers to someone who feels great joy and pleasure, like playing a game, when an unwholesome path of action is present and being carried out.
What is 'karmic differentiation'? It includes actions and non-actions, increasing actions and non-increasing actions, intentional actions and unintentional actions. Likewise, there are actions with definite results and actions with indefinite results, actions with results that have already ripened, and actions with results that have not yet ripened.
善業不善業無記業。律儀所攝業。不律儀所攝業。非律儀非不律儀所攝業。施性業戒性業修性業。福業非福業不動業。順樂受業。順苦受業。順不苦不樂受業。順現法受業。順生受業。順后受業。過去業未來業現在業。欲系業色系業無色系業。學業無學業。非學非無學業。見所斷業修所斷業無斷業。黑黑異熟業。白白異熟業。黑白黑白異熟業。非黑非白無異熟業能盡諸業。曲業。穢業。濁業。清凈業。寂靜業。作業者。謂若思業。若思已所起身業語業。不作業者。謂若不思業。若不思已不起身業語業。增長業者。謂除十種業。何等為十。一夢所作業。二無知所作業。三無故思所作業。四不利不數所作業。五狂亂所作業。六失念所作業。七非樂欲所作業。八自性無記業。九悔所損業。十對治所損業。除此十種。所餘諸業名為增長。不增長業者。謂即所說十種業。故思業者。謂故思已若作業若增長業。不故思業者。謂非故思所作業。順定受業者。謂故思已若作若增長業。順不定受業者。謂故思已作而不增長業。異熟已熟業者。謂已與果業。異熟未熟業者。謂未與果業。善業者。謂無貪無瞋無癡為因緣業。不善業者。謂貪瞋癡為因緣業。無記業者。謂非無貪無瞋無癡為因緣。亦非貪瞋癡為因緣業。律儀所攝業者。謂或別解脫
【現代漢語翻譯】 現代漢語譯本 善業、不善業、無記業（既非善亦非惡的業）。律儀所攝業（受戒律約束的行為），不律儀所攝業（不受戒律約束的行為），非律儀非不律儀所攝業（既非受戒律約束也非不受戒律約束的行為）。施性業（佈施的行為），戒性業（持戒的行為），修性業（修行的行為）。福業（帶來福報的行為），非福業（不帶來福報的行為），不動業（能導致轉生到色界或無色界的禪定行為）。順樂受業（導致快樂感受的行為），順苦受業（導致痛苦感受的行為），順不苦不樂受業（導致非苦非樂感受的行為）。順現法受業（在今生受果報的行為），順生受業（在來生受果報的行為），順后受業（在多生之後受果報的行為）。過去業（已經發生的行為），未來業（尚未發生的行為），現在業（正在發生的行為）。欲系業（在欲界中的行為），色系業（在色界中的行為），無色系業（在無色界中的行為）。學業（有待學習的行為，指聖者在見道位到修道位的行為），無學業（無需再學習的行為，指阿羅漢的行為），非學非無學業（既非有待學習也非無需再學習的行為，指凡夫的行為）。見所斷業（通過見道可以斷除的煩惱所引發的行為），修所斷業（通過修道可以斷除的煩惱所引發的行為），無斷業（無法通過修行斷除的行為）。黑黑異熟業（導致痛苦果報的惡業），白白異熟業（導致快樂果報的善業），黑白黑白異熟業（導致苦樂交織果報的善惡混合業），非黑非白無異熟業能盡諸業（非善非惡且不產生果報，但能最終斷盡所有業的行為，指滅盡定）。曲業（不正的行為），穢業（不清凈的行為），濁業（混濁的行為），清凈業（清凈的行為），寂靜業（寂靜的行為）。 作業者，指的是思業（有意的行為），或者經過思考後所產生的身業（身體的行為）和語業（語言的行為）。不作業者，指的是不思業（無意的行為），或者未經思考而不產生的身業和語業。 增長業者，指的是除去以下十種業之外的業：一、夢中所作業；二、無知所作業；三、無故思所作業（非故意所為）；四、不利不數所作業（不經常做的行為）；五、狂亂所作業；六、失念所作業；七、非樂欲所作業（不情願的行為）；八、自性無記業（本質上是無記的行為）；九、悔所損業（因後悔而減弱的業）；十、對治所損業（被對治法所減弱的業）。除去這十種，其餘的業稱為增長業。 不增長業者，指的就是上面所說的十種業。 故思業者，指的是有意的行為，無論是作業還是增長業。不故思業者，指的是非有意的行為。 順定受業者，指的是有意的行為，無論是作業還是增長業。順不定受業者，指的是有意的行為，但只是作業而沒有增長。 異熟已熟業者，指的是已經產生果報的業。異熟未熟業者，指的是尚未產生果報的業。 善業者，指的是以無貪、無瞋、無癡為因緣的業。不善業者，指的是以貪、瞋、癡為因緣的業。無記業者，指的是既非以無貪、無瞋、無癡為因緣，也非以貪、瞋、癡為因緣的業。 律儀所攝業者，指的是或者別解脫（個人解脫的戒律）
【English Translation】 English version Good karma, unwholesome karma, and neutral karma (karma that is neither good nor bad). Karma included in the precepts (actions bound by monastic rules), karma not included in the precepts (actions not bound by monastic rules), and karma that is neither included nor not included in the precepts (actions that are neither bound nor not bound by monastic rules). Generosity-natured karma (acts of giving), morality-natured karma (acts of upholding precepts), and cultivation-natured karma (acts of practice). Fortunate karma (actions that bring good fortune), unfortunate karma (actions that do not bring good fortune), and unwavering karma (meditative actions that lead to rebirth in the Form or Formless realms). Karma leading to pleasant feelings, karma leading to painful feelings, and karma leading to neither-pleasant-nor-painful feelings. Karma ripening in this life, karma ripening in the next life, and karma ripening in subsequent lives. Karma of the Desire Realm, karma of the Form Realm, and karma of the Formless Realm. Karma of learning (actions requiring learning, referring to the actions of a noble one from the path of seeing to the path of cultivation), karma of no-more-learning (actions requiring no more learning, referring to the actions of an Arhat), and karma that is neither learning nor no-more-learning (actions that are neither requiring learning nor no more learning, referring to the actions of ordinary beings). Karma to be abandoned by seeing (actions caused by afflictions that can be abandoned through the path of seeing), karma to be abandoned by cultivation (actions caused by afflictions that can be abandoned through the path of cultivation), and karma that is not to be abandoned (actions that cannot be abandoned through practice). Black karma with black results (unwholesome karma leading to painful results), white karma with white results (wholesome karma leading to pleasant results), black-white karma with black-white results (mixed karma leading to mixed results of pleasure and pain), and karma that is neither black nor white with no results, capable of exhausting all karma (karma that is neither good nor bad and does not produce results, but can ultimately exhaust all karma, referring to the cessation attainment). Crooked karma (dishonest actions), impure karma (unclean actions), turbid karma (muddled actions), pure karma (pure actions), and tranquil karma (peaceful actions). 'The doer of karma' refers to volitional karma (intentional actions), or bodily karma (actions of the body) and verbal karma (actions of speech) arising from thought. 'The non-doer of karma' refers to non-volitional karma (unintentional actions), or bodily and verbal karma that do not arise from thought. 'Increasing karma' refers to karma other than the following ten types: 1. Karma done in dreams; 2. Karma done out of ignorance; 3. Karma done without deliberate intention; 4. Karma done infrequently; 5. Karma done in madness; 6. Karma done through forgetfulness; 7. Karma done unwillingly; 8. Karma that is neutral by nature; 9. Karma weakened by regret; 10. Karma weakened by antidotes. Apart from these ten, all other karma is called increasing karma. 'Non-increasing karma' refers to the ten types of karma mentioned above. 'Intentional karma' refers to intentional actions, whether they are actions or increasing karma. 'Unintentional karma' refers to actions that are not intentional. 'Karma with definitely experienced results' refers to intentional actions, whether they are actions or increasing karma. 'Karma with indefinitely experienced results' refers to intentional actions that are actions but not increasing karma. 'Karma with ripened results' refers to karma that has already produced results. 'Karma with unripened results' refers to karma that has not yet produced results. 'Good karma' refers to karma caused by non-greed, non-hatred, and non-delusion. 'Unwholesome karma' refers to karma caused by greed, hatred, and delusion. 'Neutral karma' refers to karma that is neither caused by non-greed, non-hatred, and non-delusion, nor caused by greed, hatred, and delusion. 'Karma included in the precepts' refers to either individual liberation
律儀所攝業。或靜慮等至果斷律儀所攝業。或無漏律儀所攝業。不律儀所攝業者。謂十二種不律儀類所攝諸業。何等十二不律儀類。一屠羊。二販雞。三販豬。四捕鳥。五罝兔。六盜賊七魁膾。八守獄九讒刺。十斷獄十一縛象。十二咒龍。非律儀非不律儀所攝業者。謂除三種律儀業及不律儀類業。所餘一切善不善無記業施性業者。謂若因緣。若等起。若依處。若自性。彼因緣者。謂以無貪無瞋無癡為因緣。彼等起者。謂無貪無瞋無癡俱行能捨所施物。能起身語業思。彼依處者。謂以所施物及受者為依處。彼自性者。謂思所起能捨所施物身業語業。如施性業。如是戒性業修性業。隨其所應應知。此中戒性業因緣等起如前。自性者。謂律儀所攝身語業等。依處者。謂有情非有情數物。修性因緣者。謂三摩地因緣。即無貪無瞋無癡。等起者。謂彼俱行引發定思。自性者謂三摩地。依處者謂十方無苦無樂等有情界。又具施戒修者。所有相貌應知。一切如余處說。福業者。謂感善趣異熟。及順五趣受善業。非福業者。謂感惡趣異熟。及順五趣受不善業。不動業者。謂感色無色界異熟。及順色無色界受善業。順樂受業者。謂福業及順三靜慮受不動業。順苦受業者。謂非福業。順不苦不樂受業者。謂能感一切處阿賴耶識異熟業。及第
【現代漢語翻譯】 現代漢語譯本 律儀所攝業：指由三種律儀所包含的行為。這三種律儀是：或靜慮等至果斷律儀所攝業（指由禪定等至所產生的斷除煩惱的律儀所包含的行為），或無漏律儀所攝業（指由無漏智慧所產生的律儀所包含的行為）。 不律儀所攝業：指由十二種不律儀類別所包含的各種行為。哪十二種不律儀類別呢？一是屠羊，二是販雞，三是販豬，四是捕鳥，五是設陷阱捕兔，六是盜賊，七是劊子手，八是獄卒，九是挑撥離間，十是判刑不公，十一是束縛象，十二是詛咒龍。 非律儀非不律儀所攝業：指除了三種律儀業和不律儀類業之外，其餘一切善、不善、無記業。 施性業：指由佈施的因緣、等起、依處和自性所構成的行為。因緣是指以無貪、無瞋、無癡為因緣。等起是指無貪、無瞋、無癡同時生起，能夠捨棄所施之物，能夠引發身語意業的思。依處是指以所施之物和接受者為依處。自性是指由思所產生的能夠捨棄所施之物的身業和語業。如同施性業一樣，戒性業和修性業也應隨其所應地瞭解。 其中，戒性業的因緣和等起與前面所說相同。自性是指律儀所包含的身語業等。依處是指有情和非有情數之物。 修性業的因緣是指三摩地（Samadhi，禪定）的因緣，即無貪、無瞋、無癡。等起是指與這些因緣同時生起的引發禪定的思。自性是指三摩地。依處是指十方無苦無樂等有情界。 此外，具備佈施、持戒、修禪定的人，他們的相貌應該如何，一切都如其他地方所說。 福業：指能夠感得善趣果報，以及順應五趣（地獄、餓鬼、畜生、人、天）接受善報的行為。 非福業：指能夠感得惡趣果報，以及順應五趣接受不善報的行為。 不動業：指能夠感得色界和無色界果報，以及順應色界和無色界接受善報的行為。 順樂受業：指福業以及順應三靜慮（初禪、二禪、三禪）接受的不動業。 順苦受業：指非福業。 順不苦不樂受業：指能夠感得一切處阿賴耶識（Alaya-vijnana，阿賴耶識）果報的行為，以及第
【English Translation】 English version Actions included in moral discipline (律儀所攝業): Refers to actions encompassed by the three types of moral discipline. These three are: actions included in the moral discipline resulting from meditative concentration and attainment (靜慮等至果斷律儀所攝業), actions included in the undefiled moral discipline (無漏律儀所攝業). Actions included in non-moral discipline (不律儀所攝業): Refers to the various actions encompassed by the twelve types of non-moral discipline. What are these twelve types of non-moral discipline? They are: 1. butchering sheep, 2. selling chickens, 3. selling pigs, 4. catching birds, 5. trapping rabbits, 6. thievery, 7. executioner, 8. prison guard, 9. slandering, 10. unjust judging, 11. binding elephants, 12. cursing dragons. Actions included in neither moral nor non-moral discipline (非律儀非不律儀所攝業): Refers to all remaining good, bad, and neutral actions, excluding the three types of moral discipline actions and the non-moral discipline actions. Actions of giving (施性業): Refers to actions constituted by the causes, arising, basis, and nature of giving. The causes refer to non-greed, non-hatred, and non-delusion as causes. The arising refers to the simultaneous arising of non-greed, non-hatred, and non-delusion, being able to relinquish the object of giving, and being able to generate mental and physical actions of thought. The basis refers to the object of giving and the recipient as the basis. The nature refers to the physical and verbal actions arising from thought that are able to relinquish the object of giving. Just like actions of giving, actions of moral discipline and actions of cultivation should be understood accordingly. Among these, the causes and arising of actions of moral discipline are the same as described earlier. The nature refers to the physical and verbal actions included in moral discipline, etc. The basis refers to sentient and non-sentient objects. The causes of actions of cultivation refer to the causes of Samadhi (三摩地, meditative concentration), namely non-greed, non-hatred, and non-delusion. The arising refers to the thoughts that arise simultaneously with these causes and induce meditative concentration. The nature refers to Samadhi. The basis refers to the sentient realms of the ten directions that are without suffering or pleasure, etc. Furthermore, the characteristics of those who possess giving, moral discipline, and cultivation should be known as described elsewhere. Fortunate actions (福業): Refers to actions that can cause the maturation of good destinies and accord with the reception of good results in the five realms (地獄, 餓鬼, 畜生, 人, 天, hell, hungry ghosts, animals, humans, gods). Unfortunate actions (非福業): Refers to actions that can cause the maturation of bad destinies and accord with the reception of bad results in the five realms. Immovable actions (不動業): Refers to actions that can cause the maturation of the form and formless realms (色界, 無色界) and accord with the reception of good results in the form and formless realms. Actions leading to pleasant feeling (順樂受業): Refers to fortunate actions and immovable actions that accord with the reception of the three dhyanas (三靜慮, first, second, and third dhyana). Actions leading to painful feeling (順苦受業): Refers to unfortunate actions. Actions leading to neither painful nor pleasant feeling (順不苦不樂受業): Refers to actions that can cause the maturation of the Alaya-vijnana (阿賴耶識, storehouse consciousness) in all realms, and the
四靜慮以上不動業。順現法受業者。謂能感現法果業。順生受業者。謂能感無間生果業。順后受業者。謂能感彼後生果業。過去業者。謂住習氣位。或已與果。或未與果業。未來業者。謂未生未滅業。現在業者。謂已造已思未謝滅業。欲系業者。謂能感欲界異熟。墮欲界業。色系業者。謂能感色界異熟。墮色界業。無色系業者。謂能感無色界異熟。墮無色界業。學業者。謂若異生若非異生。學相續中所有善業。無學業者。謂無學相續中所有善業。非學非無學業者。謂除前二。余相續中所有善不善無記業。見所斷業者。謂受惡趣不善等業。修所斷業者。謂受善趣善不善無記業。無斷業者。謂世出世諸無漏業。黑黑異熟業者。謂非福業。白白異熟業者。謂不動業。黑白黑白異熟業者。謂福業有不善業為惡對故。由約未斷非福業時所有福業而建立故。非黑非白無異熟業能盡諸業者。謂出世間諸無漏業。是前三業斷對治故。曲業者。謂諸外道善不善業。穢業者。謂即曲業亦名穢業。又有穢業。謂此法異生於聖教中。顛倒見者。住自見取者。邪決定者。猶預覺者所有善不善業。濁業者。謂即曲業穢業。亦名濁業。又有濁業。謂此法異生於聖教中。不決定者。猶預覺者。所有善不善業。又有差別。唯于外道法中。有此三業。由邪解
【現代漢語翻譯】 現代漢語譯本：四靜慮（指色界四禪）以上是不動業（指能感得色界和無色界果報的業）。順現法受業者，是指能夠感得現世果報的業。順生受業者，是指能夠感得來世果報的業。順后受業者，是指能夠感得來世之後的果報的業。過去業者，是指處於習氣位（指業力潛伏的狀態），或者已經產生果報，或者尚未產生果報的業。未來業者，是指尚未產生也未消滅的業。現在業者，是指已經造作、已經思量但尚未消滅的業。欲系業者，是指能夠感得欲界果報，使眾生墮落欲界的業。色系業者，是指能夠感得色界果報，使眾生墮落色界的業。無色系業者，是指能夠感得無色界果報，使眾生墮落無色界的業。學業者，是指無論是凡夫還是聖人，在學習階段的相續心中所具有的一切善業。無學業者，是指無學（指阿羅漢）相續心中所具有的一切善業。非學非無學業者，是指除了前兩者之外，其餘相續心中所具有的一切善業、不善業和無記業（指非善非惡的業）。見所斷業者，是指會使眾生感受惡趣果報的不善業等。修所斷業者，是指會使眾生感受善趣果報的善業、不善業和無記業。無斷業者，是指世間和出世間的一切無漏業（指不會導致輪迴的業）。黑黑異熟業者，是指非福業（指會導致痛苦果報的業）。白白異熟業者，是指不動業。黑白黑白異熟業者，是指福業（指會導致快樂果報的業），因為有不善業作為惡對治。這是由於針對尚未斷除非福業時所具有的福業而建立的。非黑非白無異熟業能盡諸業者，是指一切出世間的無漏業，因為它們是對治前三種業的斷除。曲業者，是指外道（指佛教以外的宗教）的善業和不善業。穢業者，是指曲業也稱為穢業。還有一種穢業，是指此法（指外道法）的凡夫在聖教（指佛教）中，持有顛倒見解的人、執著于自己見解的人、邪惡決定的人、猶豫不決的人所具有的善業和不善業。濁業者，是指曲業、穢業也稱為濁業。還有一種濁業，是指此法（指外道法）的凡夫在聖教（指佛教）中，不確定的人、猶豫不決的人所具有的善業和不善業。還有一種差別，只有在外道法中，才有這三種業，因為邪惡的理解。
【English Translation】 English version: The immovable karma (karma that leads to rebirth in the Form and Formless realms) is above the Four Dhyanas (Four meditative states in the Form realm). Karma that ripens in the present life is karma that can bring about results in the present life. Karma that ripens in the next life is karma that can bring about results in the immediately following life. Karma that ripens in subsequent lives is karma that can bring about results in lives after the next. Past karma is karma that resides in the state of habitual tendencies, or karma that has already produced results, or karma that has not yet produced results. Future karma is karma that has not yet arisen and has not yet ceased. Present karma is karma that has already been created, already contemplated, but has not yet ceased and perished. Karma pertaining to the Desire realm is karma that can bring about maturation in the Desire realm, causing beings to fall into the Desire realm. Karma pertaining to the Form realm is karma that can bring about maturation in the Form realm, causing beings to fall into the Form realm. Karma pertaining to the Formless realm is karma that can bring about maturation in the Formless realm, causing beings to fall into the Formless realm. Karma of learning is all the wholesome karma present in the mind-stream of those who are learning, whether they are ordinary beings or non-ordinary beings. Karma of no-more-learning is all the wholesome karma present in the mind-stream of those who have no more to learn (Arhats). Karma that is neither of learning nor of no-more-learning is all the wholesome, unwholesome, and neutral karma present in the mind-streams other than the previous two. Karma to be abandoned by seeing is unwholesome karma, such as that which leads to suffering in the evil destinies. Karma to be abandoned by cultivation is wholesome, unwholesome, and neutral karma that leads to happiness in the good destinies. Karma that is not to be abandoned is all the uncontaminated karma, both worldly and supramundane. Karma with black results is non-meritorious karma (karma that leads to painful results). Karma with white results is immovable karma. Karma with black and white results is meritorious karma (karma that leads to happy results), because it has unwholesome karma as its evil counterpart. This is established with respect to the meritorious karma that exists when non-meritorious karma has not yet been abandoned. Karma that is neither black nor white and has no results, and that can exhaust all karma, is all the supramundane uncontaminated karma, because it is the antidote to the abandonment of the previous three types of karma. Crooked karma is the wholesome and unwholesome karma of the heretics (religions other than Buddhism). Defiled karma is that which is also called crooked karma. There is also defiled karma, which is the wholesome and unwholesome karma of ordinary beings in this Dharma (referring to non-Buddhist teachings) who hold distorted views, cling to their own views, are evilly determined, and are of doubtful perception within the Holy Teachings (Buddhism). Turbid karma is that which is also called crooked karma and defiled karma. There is also turbid karma, which is the wholesome and unwholesome karma of ordinary beings in this Dharma (referring to non-Buddhist teachings) who are uncertain and of doubtful perception within the Holy Teachings (Buddhism). There is also a distinction: only in the teachings of the heretics do these three types of karma exist, due to their evil understanding.
行義故名曲。由此為依。能障所起諸功德義故名穢。能障通達真如義故。名濁應知。清凈業者。謂此法異生於聖教中。正決定者。不猶預覺者。所有善業。寂靜業者。謂住此法非異生者。一切聖者所有學無學業。
業過患云何。當知略說有七過患。謂殺生者。殺生為因。能為自害。能為他害。能為俱害。生現法罪。生后法罪。生現法后法罪。受彼所生身心憂苦。云何能為自害。謂為害生髮起方便。由此因緣。便自被害。若被繫縛。若遭退失。若被訶毀。然彼不能損害於他。云何能為他害。謂即由此所起方便。能損害他。由此因緣。不自被害乃至訶毀。云何能為俱害。謂即由此所起方便。能損害他。由此因緣。覆被他害。若被繫縛乃至訶毀。云何生現法罪。謂如能為自害。云何生后法罪。謂如能為他害。云何生現法后法罪。謂如能為俱害。云何受彼所生身心憂苦。謂為害生髮起方便。而不能成六種過失。又不能辦隨欲殺事。彼由所欲不會因緣。便受所生身心憂苦。又有十種過患。依犯尸羅。如經廣說應知。又有四種不善業道。及飲諸酒以為第五。依犯事善男學處。佛薄伽梵說多過患。應知。廣說如闡地迦經。
云何生雜染。謂由四種相應知。一由差別故。二由艱辛故。三由不定故。四由流轉故。
生
【現代漢語翻譯】 現代漢語譯本 『行義』因此得名『曲』（qu，不正）。由於以此為依靠，能夠阻礙所產生的各種功德之義，所以稱為『穢』（hui，污穢）。能夠阻礙通達真如之義，因此稱為『濁』（zhuo，渾濁），應當知曉。『清凈業』是指，這種法在凡夫（異生）于聖教（佛法）中，對於正確的決定（正決定者），沒有猶豫的覺悟者，所擁有的善業。『寂靜業』是指，安住于這種法，不是凡夫（異生）的人，一切聖者所擁有的有學和無學之業。
業的過患是什麼？應當知道，簡略地說有七種過患。即殺生的人，以殺生為因，能夠為自己帶來損害，能夠為他人帶來損害，能夠為自己和他人帶來損害，產生現世的罪過，產生來世的罪過，產生現世和來世的罪過，承受由殺生所產生的身心憂愁痛苦。怎樣能夠為自己帶來損害？即爲了傷害生命而發起行動，由於這種因緣，便會自己受到損害，或者被囚禁，或者遭遇損失，或者被呵斥譭謗，然而他卻不能損害他人。怎樣能夠為他人帶來損害？即由此所發起的行動，能夠損害他人，由於這種因緣，自己不會受到損害，乃至呵斥譭謗。怎樣能夠為自己和他人帶來損害？即由此所發起的行動，能夠損害他人，由於這種因緣，又被他人所傷害，或者被囚禁，乃至呵斥譭謗。怎樣產生現世的罪過？就像能夠為自己帶來損害一樣。怎樣產生來世的罪過？就像能夠為他人帶來損害一樣。怎樣產生現世和來世的罪過？就像能夠為自己和他人帶來損害一樣。怎樣承受由殺生所產生的身心憂愁痛苦？即爲了傷害生命而發起行動，卻不能成功，六種過失，又不能辦成隨心所欲的殺戮之事，他由於所希望的不能實現，便承受由此產生的身心憂愁痛苦。還有十種過患，是依據違犯尸羅（sila，戒律）而產生的，如經中所廣泛敘述的，應當知曉。還有四種不善業道，以及飲酒作為第五種，依據違犯善男子學處，佛薄伽梵（Bhagavan，世尊）說了許多過患，應當知曉。詳細的敘述如《闡地迦經》。
什麼是生的雜染？應當知道，由四種原因相應而產生。一是由差別（差別故）的原因，二是由艱辛（艱辛故）的原因，三是由不定（不定故）的原因，四是由流轉（流轉故）的原因。
生
【English Translation】 English version 'Acting righteously' is therefore named 'crooked'. Relying on this, it can obstruct the meaning of various merits that arise, hence it is called 'defiled'. It can obstruct the meaning of penetrating Suchness, therefore it is known as 'turbid'. 'Pure karma' refers to the good karma possessed by ordinary beings (different beings) in the Holy Teaching (Buddha-dharma), those who are rightly determined (rightly determined ones), and those who are awakened without hesitation. 'Tranquil karma' refers to the learned and unlearned karma possessed by all sages who abide in this Dharma and are not ordinary beings (different beings).
What are the faults of karma? It should be known that, briefly speaking, there are seven faults. That is, those who commit killing, with killing as the cause, can bring harm to themselves, can bring harm to others, can bring harm to both themselves and others, generate present-life sins, generate future-life sins, generate present and future-life sins, and endure the mental and physical suffering arising from killing. How can it bring harm to oneself? That is, initiating actions to harm life, and due to this cause, one will be harmed oneself, either by being imprisoned, or by suffering losses, or by being rebuked and slandered, yet he cannot harm others. How can it bring harm to others? That is, the actions initiated thereby can harm others, and due to this cause, one will not be harmed oneself, even to the point of being rebuked and slandered. How can it bring harm to both oneself and others? That is, the actions initiated thereby can harm others, and due to this cause, one is harmed by others, either by being imprisoned, or even to the point of being rebuked and slandered. How does it generate present-life sins? Just like being able to bring harm to oneself. How does it generate future-life sins? Just like being able to bring harm to others. How does it generate present and future-life sins? Just like being able to bring harm to both oneself and others. How does one endure the mental and physical suffering arising from killing? That is, initiating actions to harm life, but failing to succeed, the six faults, and also failing to accomplish the desired act of killing, he endures the mental and physical suffering arising therefrom because his desires are not fulfilled. There are also ten faults, which arise from violating the Sila (precepts), as described extensively in the scriptures, it should be known. There are also four unwholesome paths of action, and drinking alcohol as the fifth, based on violating the precepts for good men, the Buddha Bhagavan (World Honored One) spoke of many faults, it should be known. The detailed description is as in the Candika Sutra.
What is the defilement of birth? It should be known that it arises from the correspondence of four causes. One is due to difference (difference cause), two is due to hardship (hardship cause), three is due to uncertainty (uncertainty cause), and four is due to transmigration (transmigration cause).
Birth
差別者。當知復有五種。一界差別。二趣差別。三處所差別。四勝生差別。五自身世間差別。界差別者。謂欲界及色無色界生差別。趣差別者。謂於五趣四生差別。處所差別者。謂欲界中有三十六處生差別。色界中有十八處生差別。無色界中有四處生差別。如是總有五十八生。勝生差別者。謂欲界人中。有三勝生。一黑勝生生。謂如有一生旃荼羅家。若卜羯娑家。若造車家。若竹作家。若生所餘下賤貧窮乏少財物飲食等家。如是名為人中薄福德者二白勝生生。謂如有一生剎帝利大富貴家。若婆羅門大富貴家。若諸長者大富貴家。若生所餘豪貴大富多諸財谷庫藏等家。如是名為人中勝福德者。三非黑非白勝生生。謂如有一非前二種生處中家者。又欲界天中。亦有三種勝生。一非天生。二依地分生。三依虛空宮殿生。又色界中有三種勝生。一者異生無想天生。二者有想天生。三者凈居天生。又無色界中有三勝生。一無量想天生。二無所有想天生。三非想非非想天生。自身世間差別者。謂於十方無量世界中。有無量有情無量生差別應知。
生艱辛者。如薄伽梵說。汝等長時馳騁生死。身血流注過四大海。所以者何。汝等長夜或生象馬駝驢。牛羊雞鹿等眾同分中。汝等於彼。多被斫截身諸支分。令汝身血極多流注。如於
【現代漢語翻譯】 現代漢語譯本 差別有五種：一是界差別，二是趣差別，三是處所差別，四是勝生差別，五是自身世間差別。 界差別是指欲界、色界和無色界的眾生差別。 趣差別是指五趣（地獄、餓鬼、畜生、人、天）和四生（卵生、胎生、濕生、化生）的眾生差別。 處所差別是指欲界中有三十六處眾生居住的差別，色界中有十八處眾生居住的差別，無色界中有四處眾生居住的差別。總共有五十八種不同的居住之處。 勝生差別是指欲界的人中，有三種殊勝的出生：一是黑勝生，指生於旃荼羅（Candala，賤民）家、卜羯娑（Pukkasa，清道夫）家、造車人家、竹作家，或生於其他貧窮困乏、缺少財物飲食的家庭。這樣的人被稱為人中福德淺薄者。二是白勝生，指生於剎帝利（Ksatriya，貴族）大富貴家、婆羅門（Brahmana，祭司）大富貴家、長者大富貴家，或生於其他豪門貴族、擁有大量財富穀物庫藏的家庭。這樣的人被稱為人中福德殊勝者。三是非黑非白勝生，指既非前兩種出生處，而是生於中等家庭的人。 欲界天中也有三種殊勝的出生：一是非天（Asura，阿修羅）生，二是依地分而生，三是依虛空宮殿而生。 色界中也有三種殊勝的出生：一是異生無想天（Asaññasatta Deva）生，二是有想天生，三是凈居天（Suddhavasa Deva）生。 無色界中也有三種殊勝的出生：一是無量想天（Akasanancayatana Deva）生，二是無所有想天（Akiñcaññayatana Deva）生，三是非想非非想天（Nevasaññanasaññayatana Deva）生。 自身世間差別是指在十方無量世界中，有無量有情眾生，有無量出生的差別，應當知曉。 生之艱辛，正如薄伽梵（Bhagavan，世尊）所說：『你們長久以來馳騁于生死輪迴，身體流出的血液超過四大海。』這是為什麼呢？因為你們長夜以來，或者轉生為象、馬、駱駝、驢、牛、羊、雞、鹿等各種不同的眾生。你們在那些生命中，多次被砍斷身體的各個部分，導致身體流出極多的血液。就像在...
【English Translation】 English version Differences are of five kinds: first, the difference of realms; second, the difference of destinies; third, the difference of locations; fourth, the difference of superior births; and fifth, the difference of individual worlds. The difference of realms refers to the difference of beings in the Desire Realm (Kamadhatu), the Form Realm (Rupadhatu), and the Formless Realm (Arupadhatu). The difference of destinies refers to the difference of beings in the five destinies (hells, hungry ghosts, animals, humans, and gods) and the four kinds of birth (oviparous, viviparous, moisture-born, and metamorphic). The difference of locations refers to the difference in the Desire Realm, where there are thirty-six places where beings reside; in the Form Realm, there are eighteen places where beings reside; and in the Formless Realm, there are four places where beings reside. In total, there are fifty-eight different places of residence. The difference of superior births refers to the fact that among humans in the Desire Realm, there are three kinds of superior births: first, the black superior birth, which refers to being born into a Candala (Candala, outcast) family, a Pukkasa (Pukkasa, scavenger) family, a cartwright's family, a bamboo worker's family, or other poor and destitute families lacking wealth, food, and drink. Such a person is called one with little merit among humans. Second, the white superior birth, which refers to being born into a wealthy and noble Kshatriya (Ksatriya, warrior/noble) family, a wealthy and noble Brahmana (Brahmana, priest) family, a wealthy and noble elder's family, or other wealthy and noble families possessing great wealth, grain, and storehouses. Such a person is called one with superior merit among humans. Third, the neither black nor white superior birth, which refers to one who is not born in either of the previous two kinds of birth places, but rather in a middle-class family. In the Desire Realm heavens, there are also three kinds of superior births: first, birth as an Asura (Asura, demigod); second, birth dependent on land divisions; and third, birth dependent on palaces in empty space. In the Form Realm, there are also three kinds of superior births: first, birth in the Unconscious Heaven (Asaññasatta Deva); second, birth in the Conscious Heaven; and third, birth in the Pure Abodes Heaven (Suddhavasa Deva). In the Formless Realm, there are also three kinds of superior births: first, birth in the Heaven of Limitless Space (Akasanancayatana Deva); second, birth in the Heaven of Nothingness (Akiñcaññayatana Deva); and third, birth in the Heaven of Neither Perception nor Non-Perception (Nevasaññanasaññayatana Deva). The difference of individual worlds refers to the fact that in the countless worlds of the ten directions, there are countless sentient beings and countless differences in births, which should be known. The hardship of birth, as the Bhagavan (Bhagavan, the Blessed One) said: 'You have long wandered in the cycle of birth and death, and the blood flowing from your bodies has exceeded the four great oceans.' Why is this? Because for a long time, you have been born as elephants, horses, camels, donkeys, cattle, sheep, chickens, deer, and other various beings. In those lives, you were often cut off from various parts of your body, causing a great deal of blood to flow from your bodies. Just as in...'
象等眾同分中。人中亦爾。又復汝等於長夜中。喪失無量父母兄弟姊妹親屬。又復喪失種種財寶諸資生具。令汝洟淚極多流注。如前血量。如血洟淚。如是當知。所飲母乳其量亦爾。如是等類生艱辛苦。無量差別應知。
生不定者。如薄伽梵說。假使取于大地所有一切草木根莖枝葉等。截為細籌。如四指量。計算汝等長夜展轉所經父母。如是眾生曾為我母。我亦長夜曾為彼母。如是眾生曾為我父。我亦長夜曾為彼父。如是算計。四指量籌速可窮盡。而我不說汝等長夜所經父母其量邊際。又復說言。汝等有情。自所觀察。長夜展轉。成就第一極重憂苦。今得究竟。汝等當知。我亦曾受如是大苦。如苦樂亦爾。又復說言。我觀大地。無少處所可得汝等長夜於此處所未曾經受無量生死。又復說言。我觀世間有情。不易可得長夜流轉不為汝等若母若父。兄弟姊妹。若軌範師。若親教師。若余尊重。若等尊重。又如說言。若一補特伽羅於一劫中所受身骨。假使有人。為其積集不爛壞者。其聚量高王舍城側廣博脅山。
云何生流轉。謂自身所有緣起。當知此即說為流轉。云何緣起。嗢拖南曰。
體門義差別 次第難釋詞 緣性分別緣 攝諸經為后
云何緣起體。若略說由三種相建立緣起。謂從前際中
【現代漢語翻譯】 現代漢語譯本：在象等眾生種類中，人類也是如此。而且，你們在漫長的輪迴中，喪失了無數的父母、兄弟、姐妹和親屬。又喪失了各種財寶和生活用品，以至於你們流下的眼淚極多，就像之前的血量一樣。眼淚和血一樣，應當知道，你們所喝的母乳的量也是如此。像這些種類，出生的艱難困苦，有無量的差別，應當知曉。
關於出生的不確定性，正如薄伽梵（Bhagavan，世尊）所說：『假設取大地所有一切草木的根、莖、枝、葉等，截成細小的籌碼，大約四指長，用來計算你們在漫長輪迴中所經歷的父母。像這樣的眾生曾經做過我的母親，我也在漫長的輪迴中做過他們的母親。像這樣的眾生曾經做過我的父親，我也在漫長的輪迴中做過他們的父親。』這樣計算，四指長的籌碼很快就會用完，但我不會說你們在漫長的輪迴中所經歷的父母的數量有邊際。又說：『你們這些有情眾生，自己觀察，在漫長的輪迴中，成就了第一等極重的憂愁痛苦，現在才得到究竟。你們應當知道，我也曾經受過這樣的大苦。苦和樂也是如此。』又說：『我觀察大地，沒有一處地方是你們在漫長的輪迴中未曾經歷過無量生死的。』又說：『我觀察世間有情眾生，很難找到一個在漫長的輪迴中沒有做過你們的母親、父親、兄弟、姐妹，或者軌範師（Acharya，行為導師）、親教師（Upadhyaya，戒律導師），或者其他尊重的人，或者同等尊重的人。』又如所說：『如果一個人在一劫（kalpa，宇宙時）中所受的身體的骨頭，假設有人為他積聚起來，不讓它腐爛，那麼它的堆積量會高過王舍城（Rajagrha）旁邊的廣博脅山（Vipula）。』
什麼是生命的流轉？就是自身所擁有的緣起。應當知道，這就是所說的流轉。什麼是緣起？偈頌說：
『體、門、義、差別，次第、難釋詞，緣性、分別緣，攝諸經為后。』
什麼是緣起的本體？如果簡略地說，由三種相來建立緣起，就是從前際（過去）中。
【English Translation】 English version: Among the various kinds of beings, such as elephants, humans are the same. Moreover, in the long night of samsara, you have lost countless parents, brothers, sisters, and relatives. You have also lost various treasures and necessities of life, causing you to shed copious tears, as much as the blood mentioned earlier. Just as with blood and tears, you should know that the amount of breast milk you have consumed is also the same. Such are the kinds of beings, and the hardships of birth are immeasurable and should be understood.
Regarding the uncertainty of birth, as the Bhagavan (the Blessed One) said: 'Suppose one were to take all the roots, stems, branches, and leaves of all the plants and trees on the earth, and cut them into small pieces, about four fingers long, to count the parents you have experienced in the long night of samsara. Such beings have been my mother, and I have been their mother in the long night. Such beings have been my father, and I have been their father in the long night.' Counting in this way, the four-finger-long pieces would quickly be exhausted, but I would not say that there is an end to the number of parents you have experienced in the long night. He also said: 'You sentient beings, observe for yourselves, in the long night of samsara, you have achieved the first and heaviest sorrow and suffering, and now you have reached the end. You should know that I have also suffered such great suffering. Suffering and happiness are also the same.' He also said: 'I observe the earth, and there is no place where you have not experienced countless births and deaths in the long night of samsara.' He also said: 'I observe the sentient beings in the world, and it is not easy to find one who has not been your mother, father, brother, sister, or Acharya (spiritual teacher), Upadhyaya (preceptor), or other respected person, or equally respected person in the long night of samsara.' It is also said: 'If the bones of the bodies that one pudgala (individual) has received in one kalpa (aeon) were to be collected and preserved without decaying, the heap would be higher than Mount Vipula (Vipula), next to Rajagrha (Royal City).'
What is the cycle of existence? It is the dependent origination (pratītyasamutpāda) that one possesses. Know that this is what is called the cycle of existence. What is dependent origination? The verse says:
'Essence, gate, meaning, difference, order, difficult words, nature of conditions, distinction of conditions, encompassing all sutras as the conclusion.'
What is the essence of dependent origination? Briefly speaking, dependent origination is established by three aspects, namely, from the past.
際生。從中際后際生。中際生已若趣流轉。若趣清凈究竟。云何從前際中際生。中際生已復趣流轉。謂如有一不了前際無明所攝。無明為緣。于福非福及與不動身語意業。若作若增長。由此隨業識。乃至命終流轉不絕。能為後有相續識因。此識將生果時。由內外貪愛正現在前。以為助伴。從彼前際既捨命已。于現在世自體得生。在母腹中。以因識為緣。相續果識。前後次第而生。乃至羯羅藍等位差別而轉于母胎中。相續果識與名色俱。乃至衰老漸漸增長。爾時感生受業名已與異熟果。又此異熟識。即依名色而轉。由必依託六依轉故。是故經言。名色緣識。俱有依根曰色。等無間滅依根曰名。隨其所應為六識所依。依止彼故。乃至命終。諸識流轉。又五色根。若根所依大種。若根處所。若彼能生大種曰色。所餘曰名。由識執受。諸根墮相續法。方得流轉。故此二種依止於識。相續不斷。由此道理。于現在世。識緣名色。名色緣識。猶如束蘆。乃至命終。相依而轉。如是名為從前際中際諸行緣起生。中際生已流轉不絕。當知此中依胎生者。說流轉次第。若卵生濕生者。除處母胎。余如前說若於有色有情聚中。謂欲色界受化生者。諸根決定圓滿而生。與前差別。若於無色界。以名為依。及色種子為依。識得生起。以識為依名
【現代漢語翻譯】 現代漢語譯本 際生（從一個存在階段到另一個階段的產生）。從中際（現在階段）到后際（未來階段）生。中際生已，若趨向流轉（輪迴），若趨向清凈究竟（涅槃）。 云何從前際（過去階段）中際生，中際生已復趨流轉？ 謂如有一不了前際無明（對過去無知的愚昧）所攝。無明為緣，于福非福及與不動身語意業（善業、惡業和禪定），若作若增長。由此隨業識（業力所牽引的意識），乃至命終流轉不絕。能為後有相續識因（成為未來生命延續的意識之因）。 此識將生果時，由內外貪愛正現在前，以為助伴。從彼前際既捨命已，于現在世自體得生。在母腹中，以因識為緣，相續果識，前後次第而生，乃至羯羅藍（kalala，受精卵）等位差別而轉于母胎中。相續果識與名色（nama-rupa，精神和物質）俱，乃至衰老漸漸增長。爾時感生受業名已與異熟果（vipaka，成熟的果報）。 又此異熟識，即依名色而轉。由必依託六依轉故，是故經言：『名色緣識』。俱有依根曰色，等無間滅依根曰名。隨其所應為六識所依。依止彼故，乃至命終，諸識流轉。 又五色根（五種感官），若根所依大種（四大元素），若根處所，若彼能生大種曰色。所餘曰名。由識執受，諸根墮相續法，方得流轉。故此二種依止於識，相續不斷。由此道理，于現在世，識緣名色，名色緣識，猶如束蘆，乃至命終，相依而轉。 如是名為從前際中際諸行緣起生，中際生已流轉不絕。當知此中依胎生者，說流轉次第。若卵生濕生者，除處母胎，余如前說。若於有色有情聚中，謂欲界受化生者，諸根決定圓滿而生，與前差別。若於無色界，以名為依，及色種子為依，識得生起。以識為依名。
【English Translation】 English version The arising of 'jati' (birth). From the 'madhyanta-jati' (intermediate existence) to the 'pascat-jati' (future existence). Having arisen in the intermediate existence, one either tends towards 'samsara' (cyclic existence) or towards 'visuddhi-atyanta' (ultimate purification). How does one arise from the 'purvanta-jati' (previous existence) to the intermediate existence, and having arisen in the intermediate existence, tend towards 'samsara'? It is like this: someone is governed by 'avidya' (ignorance) regarding the previous existence. Due to 'avidya', one performs or increases 'punya' (meritorious), 'apunya' (demeritorious), and 'aninjya karma' (imperturbable actions) of body, speech, and mind. Consequently, driven by 'karma-vijnana' (consciousness influenced by karma), one continues to transmigrate until death. This can be the cause of the continuous consciousness in future existences. When this consciousness is about to produce its result, 'raga' (attachment) and 'abhinandana' (delight), both internal and external, are present as companions. Having abandoned life in that previous existence, one is born in the present existence. In the mother's womb, with 'hetu-vijnana' (causal consciousness) as the condition, the continuous 'phala-vijnana' (resultant consciousness) arises sequentially, transforming into stages such as 'kalala' (embryo) in the mother's womb. The continuous 'phala-vijnana' is accompanied by 'nama-rupa' (name and form), gradually growing until old age. At that time, one experiences the name of the 'karma' that caused birth, along with its 'vipaka' (mature result). Furthermore, this 'vipaka-vijnana' functions dependent on 'nama-rupa'. Because it necessarily relies on the six 'ayatana' (sense bases) to function, therefore the sutra says: 'Nama-rupa' is the condition for 'vijnana'. 'Rupa' (form) is the base that exists together. 'Nama' (name) is the base that ceases without interruption. According to what is appropriate, it is the base for the six 'vijnana'. Relying on that, until death, the 'vijnana' transmigrates. Moreover, the five 'rupa-indriya' (sense faculties), the 'maha-bhuta' (great elements) on which the faculties rely, the location of the faculties, and the 'maha-bhuta' that can generate them are called 'rupa'. The rest is called 'nama'. Because the 'vijnana' grasps them, the faculties fall into the continuous 'dharma', and then they can transmigrate. Therefore, these two rely on 'vijnana', continuously without interruption. For this reason, in the present existence, 'vijnana' is the condition for 'nama-rupa', and 'nama-rupa' is the condition for 'vijnana', like a bundle of reeds, mutually dependent until death. This is called the arising of 'pratitya-samutpada' (dependent origination) of all 'samskara' (conditioned phenomena) from the previous existence to the intermediate existence, and having arisen in the intermediate existence, it continues to transmigrate. It should be known that here, the order of transmigration is described based on those born from the womb. For those born from eggs or moisture, except for being in the mother's womb, the rest is as described before. Among the assembly of sentient beings with form, those who are born by transformation in the desire realm have their faculties determined and complete at birth, which is different from the previous. In the formless realm, 'nama' is the basis, and the seeds of 'rupa' are the basis for the arising of 'vijnana'. 'Nama' relies on 'vijnana'.
及色種子轉。從此種子。色雖斷絕。后更得生。與前差別。又由福業生欲界人天。由非福業生諸惡趣。由不動業生色無色界。
云何不生。由不生故。趣清凈究竟。云何從中際后際諸行緣起生。謂中際已生補特伽羅。受二種先業果。謂受內異熟果。及境界所生受增上果。此補特伽羅或聞非正法故。或先串習故。於二果愚。由愚內異熟果故。於後有生苦不如實知。由迷後有。后際無明增上力故。如前于諸行若作若增長。由此新所作業故。說此識。名隨業識。即于現法中。說無明為緣故行生。行為緣故識生。此識于現法中名為因識。能攝受後生果識故。又總依一切識。說名六識身。又即此識。是後有名色種子之所隨逐。此名色種子。是後有六處種子之所隨逐。此六處種子是後有觸種子之所隨逐。此種子觸是後有受種子之所隨逐。如是總名于中際中後有引因。應知由此能引識。乃至受一期身。故由先異熟果愚。引後有已。又由第二境界所生受果愚故。起緣境界受愛。由此愛故。或發欲求。或發有求。或執欲取。或執見戒及我語取。由此愛取和合資潤。令前引因轉名為有。即是後有生因所攝。從此無間命既終已。隨先引因。所引識等。受最為后。此諸行生或漸或頓。如是于現法中。無明觸所生受為緣故愛。愛為緣故取。
【現代漢語翻譯】 現代漢語譯本 以及色的種子轉變。從這些種子，色蘊雖然斷絕，後來又能再次產生，但與之前的有所差別。又因為福德之業而生於欲界的人天，因為非福德之業而生於各種惡趣，因為不動之業而生於色界和無色界。
什麼是不生呢？因為不生，才能達到清凈究竟的境界。什麼是從中際到后際的諸行緣起而生呢？指的是處於中際的補特伽羅（person），承受兩種先前的業果：承受內在的異熟果，以及境界所生的感受增上果。這個補特伽羅或者因為聽聞不正法，或者因為先前的串習，對於這兩種果感到愚昧。因為對內在的異熟果感到愚昧，所以不能如實地瞭解後有（future existence）的生苦。因為迷惑於後有，在後際無明（ignorance）的增上力作用下，像之前一樣對諸行進行造作和增長。由於這些新造作的業，所以說這個識，名為隨業識。也就是說在現法中，因為無明為緣而產生行，因為行為緣而產生識。這個識在現法中被稱為因識，能夠攝受後生的果識。又總的來說，依據一切識，稱為六識身。又這個識，是後有名色（name and form）的種子所隨逐的。這個名色的種子，是後有六處（six sense bases）的種子所隨逐的。這六處的種子是後有觸（contact）的種子所隨逐的。這個種子觸是後有受（feeling）的種子所隨逐的。這樣總的來說，在中際中是後有的引因。應當知道，由此能夠牽引識，乃至受一期身。所以因為對先前的異熟果感到愚昧，而牽引了後有。又因為對第二種境界所生的受果感到愚昧，而生起緣境界的受愛（craving）。因為這種愛，或者發起欲求，或者發起有求，或者執取欲取，或者執取見取、戒禁取以及我語取。因為愛和取的和合資潤，使得先前的引因轉名為有，也就是後有生因所攝。從此無間，生命終結之後，隨著先前引因所牽引的識等，承受最為后的果報。這些行的產生或者漸次或者頓然。像這樣在現法中，以無明觸所生的受為緣而產生愛，以愛為緣而產生取。
【English Translation】 English version And the transformation of the seed of rūpa (form). From these seeds, although rūpa is severed, it can be born again later, but it is different from before. Furthermore, due to meritorious karma, one is born in the human and heavenly realms of the desire realm; due to non-meritorious karma, one is born in various evil destinies; due to unwavering karma, one is born in the form and formless realms.
What is non-birth? Because of non-birth, one can reach the ultimate state of purity. How does arising occur from the arising of actions from the intermediate existence to the subsequent existence? It refers to a pūdgala (person) in the intermediate existence who experiences two kinds of previous karmic results: experiencing the internal vipāka (result of maturation) and the intensified result of feelings arising from the external realm. This pūdgala is ignorant of these two results, either because of hearing non-dharma or because of previous habitual tendencies. Because of ignorance of the internal vipāka, one does not truly know the suffering of future existence. Because of delusion about future existence, due to the intensifying power of avidyā (ignorance) in the subsequent existence, one performs and increases actions as before. Because of these newly created actions, this consciousness is called 'consciousness that follows karma'. That is to say, in the present dharma, actions arise because of avidyā as a condition, and consciousness arises because of actions as a condition. This consciousness is called the 'causal consciousness' in the present dharma because it can gather and receive the resultant consciousness of future existence. Moreover, generally speaking, based on all consciousnesses, it is called the six consciousness bodies. Furthermore, this consciousness is accompanied by the seed of nāmarūpa (name and form) of future existence. This seed of nāmarūpa is accompanied by the seed of the six āyatanas (six sense bases) of future existence. This seed of the six āyatanas is accompanied by the seed of sparśa (contact) of future existence. This seed of contact is accompanied by the seed of vedanā (feeling) of future existence. Thus, generally speaking, in the intermediate existence, it is the causal factor that leads to future existence. It should be known that this can lead to consciousness, and even to experiencing a lifetime. Therefore, because of ignorance of the previous vipāka, future existence is led. Furthermore, because of ignorance of the resultant feeling arising from the second realm, taṇhā (craving) arises for feelings related to the realm. Because of this craving, either desire arises, or existence arises, or grasping for sensual pleasures arises, or grasping for views, precepts, and self-assertions arises. Because of the combined nourishment of craving and grasping, the previous causal factor transforms into bhava (becoming), which is included in the causal factor for future existence. Immediately after this, when life ends, following the consciousness and so on led by the previous causal factor, one experiences the final result. The arising of these actions is either gradual or sudden. In this way, in the present dharma, craving arises because of feeling born from avidyā and contact, and grasping arises because of craving.
取為緣故有。有為緣故生。生為緣故。老病死等諸苦差別。或於生處次第現前。或複種子隨逐。應知如是于中際中。無明緣行等。受緣愛等。為因緣故。后際諸行生。
復有先集資糧。于現法中從他聞音。及於二果諸行。若於彼因彼滅。彼趣滅行。如理作意。由此如理作意為緣。正見得生。從此次第得學無學清凈智見。由此智見。無明及愛。永斷無餘。由此斷故。于彼所緣。不如實知。無明觸所生受。亦復永斷。由此斷故。永離無明。于現法中。證慧解脫。若於無明觸所生受相應心中所有貪愛。即於此心得離系故。貪愛永滅。于現法中。證心解脫。設彼無明不永斷者。依于識等受最為后。所有諸行。后際應生。由無明滅故。更不復起。得無生法。是故說言無明滅故行滅。次第乃至。異熟生觸滅故異熟生受滅。于現法中。無明滅故無明觸滅。無明觸滅故無明觸所生受滅。無明觸所生受滅故愛滅。愛滅故如前得無生法。由此故說取等惱最為后諸行永滅。如是于現法中。諸行不轉。由不轉故。于現法中。于有餘依界。證得現法涅槃。彼于爾時唯余清凈識緣名色。名色緣識。乃至有識身在。恒受離系受。非有系受。此有識身乃至先業所引壽量。恒相續住。若壽量盡。便舍識所持身。此命根后所有命根。無餘永滅更不重熟
【現代漢語翻譯】 現代漢語譯本：取為因緣所以有有，有為因緣所以有生。因為有生，所以有衰老、疾病、死亡等等各種痛苦的差別，或者在出生的地方次第顯現，或者像種子一樣隨身相隨。應當知道，像這樣在中際（現在）之中，因為無明為緣而有行等等，因為受為緣而有愛等等，因為這些因緣的緣故，后際（未來）的諸行才會產生。
又有人先前積累了資糧（善根），在現在這一生中，從他人那裡聽聞佛法，以及對於二果（斯陀含、阿那含）的諸行，如果對於導致它們生起的原因和導致它們滅亡的原因，以及通往滅亡的修行，如理作意（正確的思考和實踐），由此如理作意為緣，正見得以產生。從此次第，可以獲得有學（指須陀洹、斯陀含、阿那含）和無學（指阿羅漢）的清凈智慧和見解。由於這種智慧和見解，無明和愛得以永遠斷除，沒有剩餘。由於這種斷除的緣故，對於無明所緣的對象，不再如實了知，無明觸所生的受也永遠斷除。由於這種斷除的緣故，永遠脫離無明。在現在這一生中，證得慧解脫。如果在與無明觸所生受相應的心中，所有的貪愛，就在這個心中得以脫離束縛，因此貪愛永遠滅除。在現在這一生中，證得心解脫。假設那個無明沒有被永遠斷除，那麼依賴於識等等，受最為靠後，所有的諸行，在後際（未來）應當產生。由於無明滅亡的緣故，這些諸行不再生起，獲得不生法。所以說無明滅亡的緣故行滅亡，次第乃至，異熟生觸滅亡的緣故異熟生受滅亡。在現在這一生中，無明滅亡的緣故無明觸滅亡，無明觸滅亡的緣故無明觸所生受滅亡，無明觸所生受滅亡的緣故愛滅亡，愛滅亡的緣故如前面所說，獲得不生法。由此緣故說取等等煩惱最為靠後的諸行永遠滅亡。像這樣在現在這一生中，諸行不再運轉。由於不再運轉的緣故，在現在這一生中，在有餘依界（仍然有五蘊殘留的涅槃狀態），證得現法涅槃。他在那個時候只剩下清凈的識緣名色，名色緣識，乃至有識身存在。恒常感受離系的受，而不是有系的受。這個有識身乃至先前的業力所引導的壽命，恒常相續存在。如果壽命耗盡，便捨棄識所持的身軀，這個命根之後所有的命根，沒有剩餘地永遠滅亡，不再重新成熟。
【English Translation】 English version: Conditioned by grasping, there is existence. Conditioned by existence, there is birth. Conditioned by birth, there are the various sufferings such as aging, sickness, and death. These either manifest sequentially at the place of birth or follow along like seeds. It should be understood that, in this way, in the middle existence (present), conditioned by ignorance, there are activities (行) and so on; conditioned by feeling, there is craving (愛) and so on. Because of these conditions, future activities arise.
Furthermore, someone may have previously accumulated merit (資糧). In the present life, they hear the Dharma from others, and with regard to the practices of the two fruits (斯陀含 [Sakadagami, Once-Returner] and 阿那含 [Anagami, Non-Returner]), if they rightly attend (如理作意) to the cause of their arising and the cause of their cessation, as well as the practice leading to their cessation, then, conditioned by this right attention, right view arises. From this sequence, one obtains the pure wisdom and vision of those who are still learning (有學, referring to Stream-Enterers, Once-Returners, and Non-Returners) and those who have completed their learning (無學, referring to Arhats). Because of this wisdom and vision, ignorance (無明) and craving (愛) are completely and utterly eradicated. Because of this eradication, one no longer knows things as they truly are with regard to the objects of ignorance, and the feeling born of ignorant contact is also completely eradicated. Because of this eradication, one is forever free from ignorance. In the present life, one attains liberation through wisdom (慧解脫). If there is craving associated with the feeling born of ignorant contact, then, because the mind is freed from bondage, craving is forever extinguished. In the present life, one attains liberation of mind (心解脫). If that ignorance is not completely eradicated, then, relying on consciousness (識) and so on, with feeling being the last, future activities should arise. Because of the cessation of ignorance, these activities no longer arise, and one attains the Dharma of non-arising (無生法). Therefore, it is said that with the cessation of ignorance, activities cease, and so on, until with the cessation of feeling born of resultant contact, feeling born of resultant contact ceases. In the present life, with the cessation of ignorance, ignorant contact ceases; with the cessation of ignorant contact, feeling born of ignorant contact ceases; with the cessation of feeling born of ignorant contact, craving ceases; with the cessation of craving, as mentioned before, one attains the Dharma of non-arising. For this reason, it is said that grasping and other afflictions, being the last of the activities, are forever extinguished. In this way, in the present life, activities no longer turn. Because they no longer turn, in the present life, in the realm of remaining aggregates (有餘依界, the state of Nirvana where the five aggregates still remain), one attains Nirvana in this very life (現法涅槃). At that time, only pure consciousness conditioned by name and form remains, and name and form conditioned by consciousness, until the body with consciousness exists. One constantly experiences feeling free from bondage, not feeling with bondage. This body with consciousness continues to exist until the lifespan determined by previous karma is exhausted. When the lifespan is exhausted, one abandons the body sustained by consciousness, and all subsequent life-forces after this life-force are completely and utterly extinguished, never to ripen again.
。又復此識與一切受。任運滅故。所餘因緣先已滅故。不復相續。永滅無餘。是名無餘依涅槃界究竟寂靜處。亦名趣求涅槃者。於世尊所。梵行已立。究竟涅槃。如是已說由三種相建立緣起。謂從前際中際生。從中際后際生。又于中際。若流轉若清凈。是名緣起體性。
緣起門云何。謂依八門緣起流轉。一內識生門。二外稼成熟門。三有情世間死生門。四器世間成壞門。五食任持門。六自所作業增上勢力受用隨業所得愛非愛果門。七威勢門。八清凈門。
緣起義云何。謂離有情義。是緣起義。于離有情。復無常義。是緣起義。于無常。復暫住義。是緣起義。于暫住。復依他義。是緣起義。于依他。離作用義。是緣起義。于離作用復因果相續不斷義。是緣起義于因果相續不斷。復因果相似轉義。是緣起義。于因果相似轉。復自業所作義。是緣起義。問為顯何義。建立緣起耶。答為顯因緣所攝染污清凈義故。
緣起差別云何。謂於前際無知等。如經廣說。於前際無知云何。謂於過去諸行。起不如理分別。謂我於過去為曾有耶。為曾無耶。曾何體性。曾何種類。所有無知。於後際無知云何。謂于未來諸行。起不如理分別。謂我于未來為當有耶為當無耶。當何體性。當何種類。所有無知。於前后際無知云何
【現代漢語翻譯】 現代漢語譯本：此外，這個識與一切感受，由於自然消滅，以及其餘的因緣先前已經滅盡，不再相續，永遠滅盡無餘，這叫做無餘依涅槃界（nirvana-dhatu）究竟寂靜之處。也叫做追求涅槃（nirvana）的人，在世尊（Buddha）那裡，梵行（brahmacarya）已經確立，最終達到涅槃。像這樣已經說明了由三種相建立緣起，即從前際（past extreme）中際（middle extreme）產生，從中際后際（future extreme）產生，又在中際，無論是流轉還是清凈，這叫做緣起的體性。
緣起門是什麼？即是依靠八門緣起流轉：一、內識生門；二、外稼成熟門；三、有情世間（sentient beings' world）死生門；四、器世間（material world）成壞門；五、食任持門；六、由自己所作業的增上勢力，受用隨業所得的可愛與不可愛果報之門；七、威勢門；八、清凈門。
緣起義是什麼？即是遠離有情之義，是緣起之義。在遠離有情中，又有無常之義，是緣起之義。在無常中，又有暫住之義，是緣起之義。在暫住中，又有依他之義，是緣起之義。在依他中，又有離作用之義，是緣起之義。在離作用中，又有因果相續不斷之義，是緣起之義。在因果相續不斷中，又有因果相似轉變之義，是緣起之義。在因果相似轉變中，又有自業所作之義，是緣起之義。問：爲了顯示什麼意義而建立緣起呢？答：爲了顯示因緣所攝的染污與清凈之義。
緣起的差別是什麼？即是在前際的無知等等，如經中所廣說。在前際的無知是什麼？即是對過去諸行，產生不如理的分別，認為『我』在過去曾經存在嗎？曾經不存在嗎？曾經是什麼體性？曾經是什麼種類？所有這些無知。在後際的無知是什麼？即是對未來諸行，產生不如理的分別，認為『我』在未來將要存在嗎？將要不存在嗎？將要是何體性？將要是何種類？所有這些無知。在前後際的無知是什麼？
【English Translation】 English version: Furthermore, this consciousness, together with all feelings, ceases naturally, and because the remaining conditions have already ceased, it no longer continues, and is extinguished forever without remainder. This is called the realm of Nirvana with no remainder (nirvana-dhatu), the ultimate place of tranquility. It is also called the one who seeks Nirvana (nirvana), for whom the pure conduct (brahmacarya) has been established in the presence of the World Honored One (Buddha), and who ultimately attains Nirvana. Thus, it has been explained that dependent origination is established by three aspects: arising from the past extreme (past extreme) to the middle extreme (middle extreme), and arising from the middle extreme to the future extreme (future extreme). Moreover, in the middle extreme, whether it is transmigration or purification, this is called the nature of dependent origination.
What are the doors of dependent origination? They are the transformations of dependent origination based on eight doors: 1. The door of the arising of inner consciousness; 2. The door of the ripening of external crops; 3. The door of the birth and death of sentient beings' world (sentient beings' world); 4. The door of the formation and destruction of the material world (material world); 5. The door of sustenance by food; 6. The door of experiencing the agreeable and disagreeable consequences obtained according to one's karma, due to the dominant power of one's own actions; 7. The door of power and influence; 8. The door of purification.
What is the meaning of dependent origination? It is the meaning of being apart from sentient beings, which is the meaning of dependent origination. In being apart from sentient beings, there is also the meaning of impermanence, which is the meaning of dependent origination. In impermanence, there is also the meaning of temporary existence, which is the meaning of dependent origination. In temporary existence, there is also the meaning of dependence on others, which is the meaning of dependent origination. In dependence on others, there is also the meaning of being apart from action, which is the meaning of dependent origination. In being apart from action, there is also the meaning of the continuous and unbroken succession of cause and effect, which is the meaning of dependent origination. In the continuous and unbroken succession of cause and effect, there is also the meaning of the similar transformation of cause and effect, which is the meaning of dependent origination. In the similar transformation of cause and effect, there is also the meaning of being created by one's own actions, which is the meaning of dependent origination. Question: For the sake of revealing what meaning is dependent origination established? Answer: For the sake of revealing the meaning of defilement and purification encompassed by causes and conditions.
What are the differences in dependent origination? They are ignorance in the past extreme, etc., as explained extensively in the sutras. What is ignorance in the past extreme? It is the irrational discrimination arising towards past actions, thinking, 'Did 'I' exist in the past? Did 'I' not exist? What was the nature of 'I'? What was the kind of 'I'?' All this is ignorance. What is ignorance in the future extreme? It is the irrational discrimination arising towards future actions, thinking, 'Will 'I' exist in the future? Will 'I' not exist? What will be the nature of 'I'? What will be the kind of 'I'?' All this is ignorance. What is ignorance in both the past and future extremes?
。謂于內起不如理猶豫。謂何等是我。我為何等。今此有情。從何所來。於此沒已。當往何所。所有無知。于內無知云何。謂于各別諸行。起不如理作意。謂之為我。所有無知。于外無知云何。謂于外非有情數諸行。起不如理作意。謂為我所。所有無知。于內外無知云何。謂於他相續諸行。起不如理分別。謂怨親中所有無知。于業無知云何。謂于諸業。起不如理分別。謂有作者。所有無知。于異熟無知云何。謂于異熟果所攝諸行。起不如理分別。謂有受者。所有無知。于業異熟無知云何。謂于業及果。起不如理分別。所有無知。于佛無知云何。謂于佛菩提。或不思惟。或邪思惟。或由放逸。或由疑惑。或由譭謗。所有無知。於法無知云何。謂于正法善說性。或不思惟。或邪思惟。或由放逸。或由疑惑。或由譭謗。所有無知。于僧無知云何。謂于僧正行。或不思惟。或邪思惟。或由放逸或由疑惑。或由譭謗。所有無知。于苦無知云何。謂于苦是苦性。或不思惟。或邪思惟。或由放逸。或由疑惑。或由譭謗。所有無知。如於苦。當知于集滅道無知亦爾。于因無知云何。謂起不如理分別。或計無因。或計自在世性士夫中間等不平等因。所有無知。如於因無知。于從因所生諸行亦爾。又彼無罪故名善。有罪故名不善。有利益故
【現代漢語翻譯】 現代漢語譯本： 所謂于內心生起不如理的猶豫，是指：什麼是『我』？『我』是什麼樣的？現在這個有情（指眾生），從哪裡來？在此處死後，將往哪裡去？所有無知，對於內在的無知是什麼樣的？是指對於各個不同的諸行（指行為、現象），生起不如理的作意（指錯誤的思考和認識），認為那是『我』。所有無知，對於外在的無知是什麼樣的？是指對於外在的非有情數的諸行，生起不如理的作意，認為是『我所』（我擁有的）。所有無知，對於內外在的無知是什麼樣的？是指對於他人相續的諸行，生起不如理的分別，認為是怨家、親人等。所有無知，對於業的無知是什麼樣的？是指對於諸業，生起不如理的分別，認為有作者。所有無知，對於異熟（指業的果報）的無知是什麼樣的？是指對於異熟果所包含的諸行，生起不如理的分別，認為有受者。所有無知，對於業異熟的無知是什麼樣的？是指對於業和果，生起不如理的分別。所有無知，對於佛的無知是什麼樣的？是指對於佛的菩提（指覺悟），或者不思惟，或者邪思惟，或者由於放逸，或者由於疑惑，或者由於譭謗。所有無知，對於法的無知是什麼樣的？是指對於正法善說的性質，或者不思惟，或者邪思惟，或者由於放逸，或者由於疑惑，或者由於譭謗。所有無知，對於僧的無知是什麼樣的？是指對於僧的正行，或者不思惟，或者邪思惟，或者由於放逸，或者由於疑惑，或者由於譭謗。所有無知，對於苦的無知是什麼樣的？是指對於苦是苦的性質，或者不思惟，或者邪思惟，或者由於放逸，或者由於疑惑，或者由於譭謗。所有無知，如同對於苦的無知，應當知道對於集、滅、道（指四聖諦中的后三諦）的無知也是如此。對於因的無知是什麼樣的？是指生起不如理的分別，或者認為沒有因，或者認為是自在天、世性、士夫、中間等不平等因。所有無知，如同對於因的無知，對於從因所生的諸行也是如此。此外，沒有罪過所以稱為善，有罪過所以稱為不善，有利益所以
【English Translation】 English version: That which is called inappropriate hesitation arising internally refers to: What is 'I'? What is the nature of 'I'? From where does this sentient being (Sattva) come? Where will it go after dying here? What is the nature of all ignorance, the ignorance regarding the internal? It refers to the arising of inappropriate attention towards the various individual phenomena (Dharma), considering them as 'I'. What is the nature of all ignorance, the ignorance regarding the external? It refers to the arising of inappropriate attention towards external phenomena that are not sentient beings, considering them as 'mine'. What is the nature of all ignorance, the ignorance regarding the internal and external? It refers to the arising of inappropriate discrimination towards the phenomena in the continuum of others, considering them as enemies, relatives, etc. What is the nature of all ignorance, the ignorance regarding Karma (action)? It refers to the arising of inappropriate discrimination towards various actions, considering there to be an agent. What is the nature of all ignorance, the ignorance regarding Vipaka (result of Karma)? It refers to the arising of inappropriate discrimination towards the phenomena included in the result of Vipaka, considering there to be a receiver. What is the nature of all ignorance, the ignorance regarding Karma-Vipaka? It refers to the arising of inappropriate discrimination towards Karma and its result. What is the nature of all ignorance, the ignorance regarding the Buddha (the awakened one)? It refers to not contemplating, or contemplating wrongly, or due to negligence, or due to doubt, or due to slander, regarding the Bodhi (enlightenment) of the Buddha. What is the nature of all ignorance, the ignorance regarding the Dharma (teachings)? It refers to not contemplating, or contemplating wrongly, or due to negligence, or due to doubt, or due to slander, regarding the well-spoken nature of the true Dharma. What is the nature of all ignorance, the ignorance regarding the Sangha (community)? It refers to not contemplating, or contemplating wrongly, or due to negligence, or due to doubt, or due to slander, regarding the proper conduct of the Sangha. What is the nature of all ignorance, the ignorance regarding Dukkha (suffering)? It refers to not contemplating, or contemplating wrongly, or due to negligence, or due to doubt, or due to slander, regarding the nature of suffering as suffering. Just as there is ignorance regarding suffering, know that there is also ignorance regarding Samudaya (the origin of suffering), Nirodha (the cessation of suffering), and Marga (the path to the cessation of suffering). What is the nature of ignorance regarding causes? It refers to the arising of inappropriate discrimination, either considering there to be no cause, or considering unequal causes such as Ishvara (自在天), Prakriti (世性), Purusha (士夫), or an intermediate being. Just as there is ignorance regarding causes, so too is there ignorance regarding the phenomena arising from causes. Furthermore, that which is without fault is called good, that which has fault is called bad, that which is beneficial is
名應修習。無利益故名不應修習。黑故名有罪。白故名無罪。雜故名有分。於六觸處如實通達無知云何。謂增上慢者。于所證中。顛倒思惟。所有無知。如是略說十九種無知。
復有七種無知。一世愚。二事愚。三移轉愚。四最勝愚。五真實愚。六染凈愚。七增上慢愚。前十九無知。今七無知。相攝云何。謂初三無知攝初一。次三無知攝第二。次三無知攝第三。次三無知攝第四。次四無知攝第五。次二無知攝第六。后一無知攝第七。
復有五種愚。一義愚。二見愚。三放逸愚。四真實義愚。五增上慢愚。前十九愚。今五種愚。相攝云何。謂見愚。攝前六及於因所生法無知。放逸愚。攝於業異熟俱無知。真實義愚。攝於佛等乃至道諦無知。增上慢愚攝最後無知。當知義愚通攝一切。複次。無知。無見。無有現觀。黑闇。愚癡。及無明闇。如是六種無明差別。隨前所說七無知事。次第應知。於後二無知事。總合為一。起此最後無明黑闇。復有差別。謂聞思修所成三慧所治差別。如其次第。說前三種。即此所治軟中上品差別。說后三種。如是所治差別故。自性差別故。建立六種差別應知。身行雲何。謂身業。若欲界若色界。在下名福非福。在上名不動。語行雲何。謂語業。余如前應知。意行雲何。謂意業。若在
【現代漢語翻譯】 現代漢語譯本 名應修習（Míng yìng xiūxí）：如果是有益的，就應該修習。因為沒有利益，所以不應該修習。黑（Hēi）：指不善的，因此是有罪的。白（Bái）：指善良的，因此是無罪的。雜（Zá）：指善惡混合，因此是有分別的。對於六觸處（liù chù chù）如實通達的無知是什麼呢？是指增上慢者（zēng shàng màn zhě），對於自己所證得的境界，顛倒思惟，所產生的無知。以上是簡略地說明十九種無知。 又有七種無知：一是世愚（shì yú），對世俗諦的無知；二是事愚（shì yú），對事物真相的無知；三是移轉愚（yí zhuǎn yú），對因果轉變的無知；四是最勝愚（zuì shèng yú），對殊勝功德的無知；五是真實愚（zhēn shí yú），對真實義的無知；六是染凈愚（rǎn jìng yú），對染污和清凈的無知；七是增上慢愚（zēng shàng màn yú），因增上慢而產生的無知。前面的十九種無知和現在的七種無知，它們之間是如何相互包含的呢？前面的前三種無知包含第一種（世愚），次三種無知包含第二種（事愚），再次三種無知包含第三種（移轉愚），再次三種無知包含第四種（最勝愚），再次四種無知包含第五種（真實愚），再次兩種無知包含第六種（染凈愚），最後一種無知包含第七種（增上慢愚）。 又有五種愚：一是義愚（yì yú），對義理的無知；二是見愚（jiàn yú），對見解的無知；三是放逸愚（fàng yì yú），因放逸而產生的無知；四是真實義愚（zhēn shí yì yú），對真實義的無知；五是增上慢愚（zēng shàng màn yú），因增上慢而產生的無知。前面的十九種愚和現在的五種愚，它們之間是如何相互包含的呢？見愚包含前面的六種無知以及對於因所生法的無知。放逸愚包含對於業和異熟果的無知。真實義愚包含對於佛（fó）等乃至道諦（dào dì）的無知。增上慢愚包含最後一種無知。應當知道，義愚普遍包含一切無知。其次，無知、無見、沒有現觀（xiàn guān）、黑闇（hēi àn）、愚癡（yú chī）以及無明闇（wú míng àn），這六種無明的差別，應該按照前面所說的七種無知事，依次對應。對於後面的兩種無知事，總合為一種，產生這最後一種無明黑闇。還有差別，就是聞、思、修所成就的三慧（sān huì）所對治的差別，按照次第，說前面的三種（無知），也就是這三種所對治的軟、中、上品差別。說後面的三種（黑闇等），因為所對治的差別，以及自性的差別，所以建立六種差別，應當知道。身行（shēn xíng）是什麼呢？是指身業（shēn yè），如果在欲界（yù jiè）或（），在地獄稱為福（fú）或非福（fēi fú），在上界稱為不動（bù dòng）。語行（yǔ xíng）是什麼呢？是指語業（yǔ yè），其餘的應該像前面所說的那樣理解。意行（yì xíng）是什麼呢？是指意業（yì yè），如果在……
【English Translation】 English version 'Míng yìng xiūxí' (Name should be cultivated): If it is beneficial, it should be cultivated. Because it is not beneficial, it should not be cultivated. 'Hēi' (Black): Refers to the unwholesome, therefore it is sinful. 'Bái' (White): Refers to the wholesome, therefore it is sinless. 'Zá' (Mixed): Refers to the mixture of good and evil, therefore there are distinctions. What is the ignorance of truly understanding the six sense bases ('liù chù chù')? It refers to the arrogant person ('zēng shàng màn zhě') who, regarding their own attained state, thinks perversely, resulting in ignorance. The above is a brief explanation of the nineteen types of ignorance. Furthermore, there are seven types of ignorance: First, ignorance of the world ('shì yú'), ignorance of conventional truth; second, ignorance of things ('shì yú'), ignorance of the true nature of things; third, ignorance of transformation ('yí zhuǎn yú'), ignorance of the transformation of cause and effect; fourth, ignorance of the supreme ('zuì shèng yú'), ignorance of supreme qualities; fifth, ignorance of reality ('zhēn shí yú'), ignorance of the true meaning; sixth, ignorance of defilement and purity ('rǎn jìng yú'), ignorance of defilement and purity; seventh, ignorance due to arrogance ('zēng shàng màn yú'), ignorance arising from arrogance. How do the previous nineteen types of ignorance and the current seven types of ignorance relate to each other? The first three types of the previous ignorance include the first type (ignorance of the world), the next three types of ignorance include the second type (ignorance of things), the next three types of ignorance include the third type (ignorance of transformation), the next three types of ignorance include the fourth type (ignorance of the supreme), the next four types of ignorance include the fifth type (ignorance of reality), the next two types of ignorance include the sixth type (ignorance of defilement and purity), and the last type of ignorance includes the seventh type (ignorance due to arrogance). Furthermore, there are five types of foolishness: First, foolishness of meaning ('yì yú'), ignorance of meaning; second, foolishness of view ('jiàn yú'), ignorance of views; third, foolishness of negligence ('fàng yì yú'), ignorance arising from negligence; fourth, foolishness of true meaning ('zhēn shí yì yú'), ignorance of true meaning; fifth, foolishness due to arrogance ('zēng shàng màn yú'), ignorance arising from arrogance. How do the previous nineteen types of foolishness and the current five types of foolishness relate to each other? Foolishness of view includes the previous six types of ignorance and ignorance of phenomena arising from causes. Foolishness of negligence includes ignorance of karma and its results. Foolishness of true meaning includes ignorance of the Buddha ('fó') and so on, up to the truth of the path ('dào dì'). Foolishness due to arrogance includes the last type of ignorance. It should be known that foolishness of meaning universally includes all ignorance. Secondly, ignorance, lack of vision, lack of direct perception ('xiàn guān'), darkness ('hēi àn'), foolishness ('yú chī'), and darkness of ignorance ('wú míng àn'), these six types of distinctions of ignorance should be understood in accordance with the previously mentioned seven types of ignorance, in sequential order. For the last two types of ignorance, they are combined into one, giving rise to this last type of darkness of ignorance. There are also distinctions, namely the distinctions that are counteracted by the three wisdoms ('sān huì') attained through hearing, thinking, and meditation. In order, the first three (ignorances) are said to be the mild, medium, and superior distinctions of what is counteracted. The last three (darkness, etc.) are spoken of because of the distinctions of what is counteracted, and because of the distinctions of their nature, therefore six types of distinctions should be established and known. What is bodily action ('shēn xíng')? It refers to bodily karma ('shēn yè'). If it is in the desire realm ('yù jiè') or the ** (**), in the lower realms it is called merit ('fú') or demerit ('fēi fú'), and in the upper realms it is called immobility ('bù dòng'). What is verbal action ('yǔ xíng')? It refers to verbal karma ('yǔ yè'), and the rest should be understood as previously explained. What is mental action ('yì xíng')? It refers to mental karma ('yì yè'), if it is in...
欲界。名福非福。在上二界。唯名不動。眼識云何。謂于當來依止眼根。了別色境識。所有福非福不動行所熏發種子識。及彼種子所生果識。如眼識如是。乃至意識。應知亦爾。由所依及境界所起了別差別應知。此于欲界具足六種。色界唯四。無色界唯一。受蘊云何。謂一切領納種類。想蘊云何。謂一切了像種類。行蘊云何。謂一切心所造作意業種類。識蘊云何謂一切了別種類。如是諸蘊。皆通三界。四大種云何。謂地水火風界。此皆通二界。四大種所造色云何。謂十色處。及法處所攝色。欲界具十及法處所攝假色。色界有八及法處所攝色。然非一切。此亦二種。謂識種子所攝受種子名色。及於彼所生果名色。
眼處云何。謂眼識所依凈色。由此於色已見現見當見。如眼處如是。乃至意處。隨其所應。盡當知。於一切處。應說三時業用差別。此亦二種。謂名色種子所攝受種子六處。及彼所生果六處。五在欲色界。第六通三界。眼觸云何。謂三和所生。能取境界凈妙等義。如是余觸各隨別境說相應知。此復二種。謂六處種子所攝受種子觸。及彼所生果觸。欲界具六。色界四。無色界一。
樂受云何。謂順樂諸根境界為緣所生。適悅受。受所攝。
苦受云何。謂順苦二為緣所生。非適悅受。受所攝。
【現代漢語翻譯】 現代漢語譯本 欲界（Kāmadhātu，指眾生因慾望而輪迴的世界）名為福非福，在上二界（色界Rūpadhātu和無色界Arūpadhātu），唯名為不動。眼識（cakṣur-vijñāna，視覺意識）是什麼？是指在未來依止眼根（cakṣurindriya，視覺器官），了別色境（rūpāyatana，可見對像）的意識。所有福非福不動行所熏發的種子識，以及那些種子所生的果識。如眼識一樣，乃至意識（manovijñāna，心理意識），應當知道也是如此。由於所依和境界所引起的了別差別應當知曉。這在欲界具足六種。唯四。無唯一。受蘊（vedanā-skandha，感受之集合）是什麼？是指一切領納的種類。想蘊（saṃjñā-skandha，認知之集合）是什麼？是指一切了像的種類。行蘊（saṃskāra-skandha，意志之集合）是什麼？是指一切心所造作意業的種類。識蘊（vijñāna-skandha，意識之集合）是什麼？是指一切了別的種類。像這樣，諸蘊都通於三界。四大種（mahābhūta，基本元素）是什麼？是指地、水、火、風界。這些都通於二界。四大種所造色（bhūta-rūpa，由基本元素衍生的物質）是什麼？是指十色處（daśa rūpāyatana，十種色法），以及法處（dharmāyatana，法所緣處）所攝。界具十及法處所攝假。界有八及法處所攝色，然而並非一切。這也是兩種，是指識種子所攝受的種子名色（nāmarūpa，名色），以及由彼所生的果名色。
眼處（cakṣurāyatana，視覺器官）是什麼？是指眼識所依的凈色。由此對於色，已見、現見、當見。如眼處一樣，乃至意處（manāyatana，意根），隨其所應，都應當知道。在一切處，應當說三時業用差別。這也是兩種，是指名色種子所攝受的種子六處（ṣaḍāyatana，六種感官），以及由彼所生的果六處。五在欲。第六通三界。眼觸（cakṣuḥsparśa，視覺接觸）是什麼？是指三和所生，能取境界凈妙等義。像這樣，其餘的觸，各自隨其所別的境界，說相應知。這又分為兩種，是指六處種子所攝受的種子觸，以及由彼所生的果觸。欲界具六。四。無**一。
樂受（sukha vedanā，快樂的感受）是什麼？是指順樂諸根境界為緣所生，適悅的感受，受所攝。
苦受（duḥkha vedanā，痛苦的感受）是什麼？是指順苦二為緣所生，非適悅的感受，受所攝。
【English Translation】 English version The Desire Realm (Kāmadhātu), is named 'fortune and misfortune'. In the upper two realms (the Form Realm - Rūpadhātu and the Formless Realm - Arūpadhātu), it is only named 'immovable'. What is eye-consciousness (cakṣur-vijñāna)? It refers to the consciousness that, in the future, relies on the eye-organ (cakṣurindriya) to distinguish the realm of form (rūpāyatana). It is the seed-consciousness influenced by all actions of fortune, misfortune, and immovability, as well as the resultant consciousness born from those seeds. Just as with eye-consciousness, so too with mental-consciousness (manovijñāna), it should be understood. The differences in discernment arising from the support and the object should be known. This fully possesses six types in the Desire Realm. Only four. None Only one. What is the aggregate of feeling (vedanā-skandha)? It refers to all types of reception. What is the aggregate of perception (saṃjñā-skandha)? It refers to all types of imaging. What is the aggregate of mental formations (saṃskāra-skandha)? It refers to all types of volitional mental actions. What is the aggregate of consciousness (vijñāna-skandha)? It refers to all types of discernment. Thus, these aggregates all pervade the three realms. What are the four great elements (mahābhūta)? They refer to the earth, water, fire, and wind elements. These all pervade two realms. What is the form derived from the four great elements (bhūta-rūpa)? It refers to the ten sense bases (daśa rūpāyatana), and that which is included in the dharma-base (dharmāyatana). Realm possesses ten and that which is included in the dharma-base, false. Realm has eight and the form included in the dharma-base, but not all. This is also of two types: the seed name and form (nāmarūpa) embraced by the seed of consciousness, and the resultant name and form born from it.
What is the eye-base (cakṣurāyatana)? It refers to the pure form upon which eye-consciousness relies. Through this, one has seen, is seeing, and will see form. Just as with the eye-base, so too with the mind-base (manāyatana), as appropriate, it should all be understood. In all bases, the differences in the function of the three times should be explained. This is also of two types: the seed six bases (ṣaḍāyatana) embraced by the seed of name and form, and the resultant six bases born from it. Five are in the desire realm. The sixth pervades the three realms. What is eye-contact (cakṣuḥsparśa)? It refers to that which is born from the union of three, capable of taking the meaning of purity and subtlety of the object. Thus, the remaining contacts, each according to its separate object, should be understood accordingly. This is again divided into two types: the seed contact embraced by the seed of the six bases, and the resultant contact born from it. The desire realm possesses six. Four. None** One.
What is pleasant feeling (sukha vedanā)? It refers to the agreeable, pleasurable feeling born from the favorable sense bases and objects, included in feeling.
What is painful feeling (duḥkha vedanā)? It refers to the disagreeable feeling born from unfavorable conditions, not a pleasurable feeling, included in feeling.
不苦不樂受云何。謂順不苦不樂二為緣所生。非適悅非不適悅受。受所攝。欲界三。色界二。第四靜慮以上。乃至非想非非想處。唯有第三不苦不樂。此亦二種。謂觸種子所攝受種子受。及彼所生果受。
瑜伽師地論卷第九 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第十
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中有尋有伺等三地之七
欲愛云何。謂欲界諸行為緣所生。于欲界行染污希求。由此能生欲界苦果。色愛云何。謂色界諸行為緣所生。於色界行染污希求。由此能生色界苦果。無色愛云何。謂無色界諸行為緣所生。于無色界行染污希求。由此能生無色界苦果。欲取云何。謂于諸欲所有欲貪。見取云何。謂除薩迦耶見。于所餘見所有欲貪。戒禁取云何。謂于邪愿所起戒禁所有欲貪。我語取云何。謂于薩迦耶見所有欲貪。初唯能生欲界苦果。餘三通生三界苦果。欲有云何。謂欲界前時有。業有。死有。中有。生有。及那落迦傍生餓鬼人天有。總說名欲有。此復由先所作諸行煩惱攝受之所熏發。色有云何。謂除那落迦傍生餓鬼人有。所餘是色有應知。無色有云何。謂復除中有。所餘是無色有應知。問依何義故建立七有。所謂那落迦傍生餓鬼人天
【現代漢語翻譯】 現代漢語譯本 不苦不樂感受是什麼？是指以不苦不樂的兩種感受為條件所產生的，既非舒適的感受，也非不舒適的感受。這種感受屬於受蘊所包含。在欲界有三種，在色界有二種。從第四禪定以上，乃至非想非非想處，只有第三種不苦不樂受。這也有兩種，即觸的種子所包含的受的種子，以及由此種子所產生的果報之受。
《瑜伽師地論》卷第九 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第十
彌勒菩薩說
三藏法師玄奘奉 詔譯 本地分中有尋有伺等三地之七
欲愛是什麼？是指以欲界諸行為條件所產生的，對於欲界諸行的染污希求。由於這種希求，能夠產生欲界的苦果。色愛是什麼？是指以色界諸行為條件所產生的，對於色界諸行的染污希求。由於這種希求，能夠產生色界的苦果。無色愛是什麼？是指以無色界諸行為條件所產生的，對於無色界諸行的染污希求。由於這種希求，能夠產生無色界的苦果。欲取是什麼？是指對於各種慾望所產生的貪慾。見取是什麼？是指除了薩迦耶見（身見，認為五蘊和合的身體是真實的我）之外，對於其餘各種見解所產生的貪慾。戒禁取是什麼？是指對於由邪愿所引起的戒律和禁制所產生的貪慾。我語取是什麼？是指對於薩迦耶見所產生的貪慾。最初的欲取只能產生欲界的苦果，其餘三種則能普遍產生三界的苦果。欲有是什麼？是指欲界的前有、業有、死有、中有、生有，以及那落迦（地獄）、傍生（畜生）、餓鬼、人、天等各種存在狀態，總稱為欲有。這些存在狀態又由先前所造作的各種行為和煩惱所熏習引發。色有是什麼？是指除了那落迦、傍生、餓鬼、人有之外，其餘的都應知是色有。無色有是什麼？是指再除去中有，其餘的都應知是無色有。問：依據什麼意義而建立七有，即那落迦、傍生、餓鬼、人、天
【English Translation】 English version What is the feeling of neither suffering nor pleasure? It refers to what arises conditioned by the two, neither suffering nor pleasure. It is a feeling that is neither pleasant nor unpleasant, and is included within the aggregate of feeling (受, vedanā). There are three types in the Desire Realm (欲界, Kāmadhātu), and two in the Form Realm (色界, Rūpadhātu). From the Fourth Dhyana (第四靜慮, caturtha-dhyāna) upwards, up to the Realm of Neither Perception nor Non-Perception (非想非非想處, Naivasaṃjñānāsaṃjñāyatana), there is only the third type, neither suffering nor pleasure. This also has two aspects: the seed of feeling contained within the seed of contact (觸, sparśa), and the resultant feeling that arises from that seed.
Yogācārabhūmi-śāstra, Scroll 9 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 10
Said by Bodhisattva Maitreya
Translated by Tripiṭaka Master Xuanzang under Imperial Order Section on the Three Grounds of Vitarka-vicara, etc., within the Local Division, Part 7
What is desire-attachment (欲愛, kāma-tanha)? It refers to the defiled craving for actions in the Desire Realm, which arises conditioned by those actions. Because of this, it can produce the suffering results of the Desire Realm. What is form-attachment (色愛, rūpa-tanha)? It refers to the defiled craving for actions in the Form Realm, which arises conditioned by those actions. Because of this, it can produce the suffering results of the Form Realm. What is formless-attachment (無色愛, arūpa-tanha)? It refers to the defiled craving for actions in the Formless Realm, which arises conditioned by those actions. Because of this, it can produce the suffering results of the Formless Realm. What is desire-grasping (欲取, kāma-upādāna)? It refers to the desire and greed for all desires. What is view-grasping (見取, dṛṣṭi-upādāna)? It refers to the desire and greed for all remaining views, except for Satkayadristi (薩迦耶見, satkāya-dṛṣṭi) [the view of a self]. What is morality-and-vow-grasping (戒禁取, śīlavrata-upādāna)? It refers to the desire and greed for the precepts and prohibitions arising from wrong aspirations. What is self-assertion-grasping (我語取, ātmavāda-upādāna)? It refers to the desire and greed for Satkayadristi. The initial desire-grasping can only produce the suffering results of the Desire Realm, while the remaining three can universally produce the suffering results of the three realms. What is desire-existence (欲有, kāma-bhava)? It refers to the prior existence, karma-existence, death-existence, intermediate-existence, and birth-existence of the Desire Realm, as well as the existences of Naraka (那落迦, naraka) [hell beings], animals (傍生, tiryagyoni), hungry ghosts (餓鬼, preta), humans, and gods. These are collectively called desire-existence. These existences are further stimulated and developed by the influence of previously performed actions and afflictions. What is form-existence (色有, rūpa-bhava)? It should be understood that all existences other than those of Naraka, animals, hungry ghosts, and humans are form-existence. What is formless-existence (無色有, arūpa-bhava)? It should be understood that all existences other than intermediate-existence are formless-existence. Question: According to what meaning are the seven existences established, namely Naraka, animals, hungry ghosts, humans, and gods?
有。業有中有。答依三種所作故。一能引有。謂一。二趣有有。謂一。三受用果有。謂五。生云何。謂于胎卵二生。初託生時。等生云何。謂即于彼身份圓滿。仍未出時。趣云何。謂從彼出。起云何。謂出已增長。出現云何。謂于濕化二生。身份頓起。蘊得云何。謂即于彼諸生位中。五取蘊轉。界得云何。謂即彼諸蘊因緣所攝性。處得云何。謂即彼諸蘊余緣所攝性。諸蘊生起云何。謂即彼諸蘊日日飲食之所資長命根。出現云何。謂即彼諸蘊余壽力故。得相續住。此生支略義者。謂若生自性。若生處位。若所生。若因緣所攝。若任持所引。若俱生依持。是名略義。
衰云何。謂依止劣故。令彼掉動。老云何。謂髮色衰變。攝云何。謂面板緩皺。熟云何。謂火力衰減。無復勢力受用欲塵。氣力損壞云何。謂性多疾病故。無有勢力能作事業。黑黡間身云何。謂黯黑出現損其容色。身脊傴曲喘息奔急云何。謂行步威儀。身形所顯。由此發起極重喘嗽。形貌僂前云何。謂坐威儀位。身首低曲。憑據杖策云何。謂住威儀位。依杖力而住。昏昧云何。謂臥威儀位。數重睡眠。羸劣云何。謂即於此位無力速覺。損減云何。謂念慧衰退。衰退云何。謂念慧劣故。至於善法不能現行。諸根耄熟云何。謂身體尪羸。功用破壞云何。謂彼
【現代漢語翻譯】 現代漢語譯本： 有。業有中有（karma has an intermediate existence）。答：依據三種所作的緣故。一、能引有，指一（指引業）。二、趣有有，指一（指趣業）。三、受用果有，指五（指滿業）。生是什麼？指在胎生和卵生這兩種生中，最初託生的時候。等生是什麼？指就在那個身體部分圓滿，但仍然沒有出生的時候。趣是什麼？指從那裡出來。起是什麼？指出生以後增長。出現是什麼？指在濕生和化生這兩種生中，身體部分突然出現。蘊得是什麼？指就在那些出生的階段中，五取蘊（five aggregates of clinging）運轉。界得是什麼？指就是那些蘊因緣所攝的性質。處得是什麼？指就是那些蘊其餘因緣所攝的性質。諸蘊生起是什麼？指就是那些蘊日日飲食所資養增長的命根。出現是什麼？指就是那些蘊其餘壽命力量的緣故，得以相續住持。這個生支的簡略意義是：如果是生的自性，如果是生的處所位置，如果是所生之物，如果是因緣所攝，如果是任持所引，如果是俱生依持，這就叫做簡略意義。 衰是什麼？指依止衰劣的緣故，令它掉動。老是什麼？指頭髮顏色衰敗改變。攝是什麼？指面板鬆弛起皺。熟是什麼？指火力衰減，沒有勢力受用欲塵。氣力損壞是什麼？指因為經常生病，沒有勢力能夠做事業。黑黡間身是什麼？指黯黑出現損害容色。身脊傴曲喘息奔急是什麼？指行走儀態，身體形狀所顯現的。由此發起極重的喘嗽。形貌僂前是什麼？指坐的儀態，身體頭低垂彎曲。憑據杖策是什麼？指站立的儀態，依靠手杖的力量而站立。昏昧是什麼？指臥的儀態，多次沉睡。羸劣是什麼？指就在這個狀態中無力快速醒來。損減是什麼？指念和慧衰退。衰退是什麼？指念和慧衰劣的緣故，以至於善法不能夠現行。諸根耄熟是什麼？指身體瘦弱。功用破壞是什麼？指那些
【English Translation】 English version: There is. Karma has an intermediate existence. Answer: It depends on three kinds of actions. First, the karma that can lead to existence, referring to one (referring to the leading karma). Second, the karma that directs towards existence, referring to one (referring to the directing karma). Third, the karma that enjoys the result of existence, referring to five (referring to the fulfilling karma). What is birth? It refers to the initial moment of conception in the two types of birth: womb-born and egg-born. What is 'equal birth'? It refers to the moment when the body parts are complete but the being has not yet emerged. What is 'going'? It refers to emerging from that state. What is 'rising'? It refers to growing after birth. What is 'appearance'? It refers to the sudden appearance of body parts in the two types of birth: moisture-born and transformation-born. What is 'obtaining aggregates'? It refers to the functioning of the five aggregates of clinging in those stages of birth. What is 'obtaining realms'? It refers to the nature encompassed by the causes and conditions of those aggregates. What is 'obtaining places'? It refers to the nature encompassed by the remaining conditions of those aggregates. What is the 'arising of aggregates'? It refers to the life force that is nourished and grows daily by food and drink. What is 'appearance'? It refers to the continuous dwelling due to the remaining life force of those aggregates. The brief meaning of this branch of 'birth' is: if it is the nature of birth, if it is the location of birth, if it is what is born, if it is encompassed by causes and conditions, if it is sustained and led, if it is co-born and supported, this is called the brief meaning. What is 'decay'? It refers to the shaking due to reliance on inferiority. What is 'aging'? It refers to the decline and change in hair color. What is 'contraction'? It refers to the loosening and wrinkling of the skin. What is 'ripening'? It refers to the decline of the fire element, lacking the power to enjoy the objects of desire. What is 'damage to energy'? It refers to the lack of power to perform tasks due to frequent illness. What is 'dark spots on the body'? It refers to the appearance of darkness that damages the complexion. What is 'stooped back and hurried breathing'? It refers to the demeanor of walking, manifested by the shape of the body, which initiates severe panting. What is 'hunched appearance'? It refers to the posture of sitting, with the body and head drooping. What is 'leaning on a staff'? It refers to the posture of standing, relying on the strength of a staff to stand. What is 'dullness'? It refers to the posture of lying down, with frequent heavy sleep. What is 'weakness'? It refers to the inability to wake up quickly in this state. What is 'diminishment'? It refers to the decline of mindfulness and wisdom. What is 'decline'? It refers to the inability to practice good deeds due to the inferiority of mindfulness and wisdom. What is 'senile maturity of the senses'? It refers to the frailty of the body. What is 'destruction of function'? It refers to those
于境不復明利。諸行朽故云何。謂彼於後將欲終時。其形腐敗云何。謂壽量將盡。身形臨壞。于諸事業。無復功能。此老略義者。謂依止變壞鬚髮變壞。充悅變壞。火力變壞。無病變壞。色相變壞。威儀變壞。無色諸根變壞。有色諸根變壞。時分已過。壽量將盡。略義應知。彼彼有情云何。謂那落迦等。有情種類云何。謂即彼一切。終云何。謂諸有情離解支節而死。盡云何。謂諸有情由解支節而死。壞云何。謂識離身。沒云何。謂諸色根滅。舍壽云何。謂氣將盡位。舍暖云何。謂不動位棄捨諸蘊。命根謝滅云何。謂時死。死云何。謂遇橫緣非時而死。時運盡云何。謂初死未久位。又死魔業名時運盡。此死略義者。謂若死若死法。若死差別。若死後位。是名略義。如是名為緣起差別應知。
問何因緣故。無明等諸有支。作如是次第說。答諸愚癡者。要先愚于所應知事。次即于彼發起邪行。由邪行故。令心顛倒。心顛倒故。結生相續。生相續故。諸根圓滿。根圓滿故。二受用境。受用境故。若耽著若希求。由希求故。于方覓時。煩惱滋長。煩惱滋長故。發起後有愛非愛業。由所起業滋長力故。於五趣生死中苦果生。苦果生已。有老死等苦。謂內身變異所引老死苦。及境界變異所引憂嘆苦。熱惱之苦。是故世尊。如是
【現代漢語翻譯】 現代漢語譯本：對於境界不再明瞭敏銳。各種行為變得朽壞衰老是怎樣的呢？是指那些眾生在將要死亡的時候，他們的形體腐爛敗壞是怎樣的呢？是指壽命將要耗盡，身體面臨毀壞，對於各種事務，不再有任何功能。這衰老的簡略含義是指：依賴的身體變壞，鬚髮變壞，充盈飽滿的狀態變壞，身體的火力變壞，沒有疾病的狀態變壞，色相變壞，威儀變壞，沒有色法的諸根變壞，有色法的諸根變壞，時間已經過去，壽命將要耗盡，簡略的含義應當知道。那些眾生是怎樣的呢？是指地獄眾生等等。眾生的種類是怎樣的呢？是指所有那些眾生。死亡是怎樣的呢？是指諸有情分離肢體關節而死。消儘是怎樣的呢？是指諸有情由於肢體關節解散而死。毀壞是怎樣的呢？是指意識離開身體。沉沒是怎樣的呢？是指各種色根滅亡。捨棄壽命是怎樣的呢？是指氣息將要斷絕的時候。捨棄溫暖是怎樣的呢？是指在不能動彈的時候，棄捨諸蘊。命根謝滅是怎樣的呢？是指自然死亡。死亡是怎樣的呢？是指遇到意外的因緣非時而死。時運耗盡是怎樣的呢？是指剛死不久的時候。又，死亡的魔業名為時運耗盡。這死亡的簡略含義是指：若是死亡，若是死亡的法則，若是死亡的差別，若是死亡后的狀態，這叫做簡略的含義。像這樣名為緣起的差別應當知道。
問：因為什麼緣故，無明等等諸有支，要這樣按次第解說呢？答：因為那些愚癡的人，首先愚昧於所應當知道的事情，然後就在那上面發起邪惡的行為。由於邪惡的行為的緣故，使心顛倒錯亂。心顛倒錯亂的緣故，結生相續不斷。生相續不斷的緣故，諸根圓滿具足。諸根圓滿具足的緣故，領受並使用境界。領受並使用境界的緣故，就產生貪戀執著或者希望追求。由於希望追求的緣故，在四處尋覓的時候，煩惱滋長增長。煩惱滋長增長的緣故，發起後有的可愛或者不可愛的業。由於所發起的業的滋長力量的緣故，在五趣生死中產生痛苦的果報。痛苦的果報產生以後，就有衰老死亡等等的痛苦，是指內在身體變異所引發的衰老死亡的痛苦，以及境界變異所引發的憂愁嘆息的痛苦，熱惱的痛苦。所以世尊這樣說。
【English Translation】 English version: 'With regard to objects, there is no longer clear perception or sharpness. What is the decay and deterioration of all activities? It refers to how their form decays and deteriorates when those beings are about to die. What does that mean? It means that the lifespan is about to end, the body is about to be destroyed, and there is no longer any function in various activities. The brief meaning of this aging is: the deterioration of the body one relies on, the deterioration of hair, the deterioration of fullness, the deterioration of bodily heat, the deterioration of being without illness, the deterioration of appearance, the deterioration of demeanor, the deterioration of formless faculties, the deterioration of faculties with form, the passing of time, and the exhaustion of lifespan. The brief meaning should be understood. What are those beings? They refer to beings in Naraka (hell) and so on. What are the kinds of beings? They refer to all those beings. What is death? It refers to the death of beings with the separation of limbs and joints. What is exhaustion? It refers to the death of beings due to the disintegration of limbs and joints. What is destruction? It refers to the separation of consciousness from the body. What is sinking? It refers to the extinction of various sense faculties. What is abandoning life? It refers to the moment when breath is about to cease. What is abandoning warmth? It refers to abandoning the aggregates when one is unable to move. What is the cessation of the life force? It refers to natural death. What is death? It refers to dying untimely due to unexpected causes. What is the exhaustion of time? It refers to the state shortly after death. Also, the work of the demon of death is called the exhaustion of time. The brief meaning of this death is: whether it is death, whether it is the law of death, whether it is the difference of death, whether it is the state after death, this is called the brief meaning. Thus, this is called the difference of dependent origination that should be known.'
'Question: For what reason are the limbs of existence, such as ignorance (Avidya), explained in such a sequence? Answer: Because those who are ignorant are first ignorant of what should be known, and then they initiate evil actions based on that. Due to evil actions, the mind becomes inverted and confused. Due to the mind being inverted and confused, the connection of rebirth continues uninterrupted. Due to the continuous connection of rebirth, the faculties become complete and perfect. Due to the faculties being complete and perfect, one experiences and uses objects. Due to experiencing and using objects, one develops attachment or desire. Due to desire, when searching in all directions, afflictions grow and increase. Due to the growth and increase of afflictions, one initiates lovable or unlovable actions that lead to future existence. Due to the growing power of the actions initiated, painful results arise in the five realms of Samsara (the cycle of death and rebirth). After painful results arise, there are sufferings such as aging and death, which refer to the suffering of aging and death caused by the internal changes of the body, as well as the suffering of sorrow and lamentation caused by the changes of the external world, and the suffering of torment. Therefore, the World Honored One (Bhagavan) said so.'
次第說十二支。復有次第差別。謂依二種緣。建立緣起次第。一內身緣。二受用境界緣。內身緣。前六支所攝。受用境界緣。后六支所攝。先於內身起我執等愚。由此不了諸業所引苦果異熟故。發起諸業。既發起已。即隨彼業。多起尋思。由業與識為助伴故。能感當來三種苦果。謂根初起所攝苦果。根圓滿所攝苦果。受用境界所攝苦果。即名色為先。觸為最後。又于現法中。依觸緣受。發起于愛。由受用境界緣。廣起追求。或由事業門。或由利養門。或由戒禁門。或由解脫門。發起欲求內身求。邪解脫求。如是求時。令先所起煩惱及業所引五趣生死果生。既得生已。老死隨逐。復有次第差別。謂由三種有情聚。一樂出世清凈。二樂世間清凈。三樂著境界。由初聚故。滅諸緣起。增白凈品。由第二有情聚故。不如實知諸諦道理。若住正念。或作福業。或作有漏修所引不動業。若不住正念。便發非福業。或起追悔所引。或不追悔歡喜所引心。相續住。彼又如前于下中上生處次第。能感當來三種苦果。謂名色為先。觸為最後。由第三有情聚故。依現受用境所生受。于現法中如前次第。起后六支。謂受為先。老死為后。
問何因緣故。逆次第中。老死為先。說諸緣起。答依止宣說諦道理故。以生及老死能顯苦諦。如世尊
【現代漢語翻譯】 現代漢語譯本： 依次解說十二因緣。又有次第上的差別。這是依據兩種緣起而建立的因緣次第：一是內身緣，二是受用境界緣。內身緣包含前六支，受用境界緣包含后六支。 首先，由於對內身產生我執等愚癡，因此不能明瞭諸業所引的苦果異熟，從而發起各種業。既然發起了業，就隨著這些業，多起尋思。由於業與識作為助伴，能夠感得未來三種苦果：根初起所攝的苦果，根圓滿所攝的苦果，以及受用境界所攝的苦果。這就是以名色（Namarupa，五蘊之一，意為名稱和形態）為先，以觸（Sparsha，六根與六塵的接觸）為最後。 又在現法中，依靠觸緣而生起受（Vedana，感受），進而發起愛（Trishna，渴愛）。由於受用境界的緣故，廣泛地產生追求，或者通過事業之門，或者通過利養之門，或者通過戒禁之門，或者通過解脫之門，發起欲求內身，追求邪解脫。像這樣追求時，使得先前所起的煩惱以及業所引的五趣（Gati，眾生輪迴的五種去處，通常指地獄、餓鬼、畜生、人、天）生死果報產生。既然已經產生，老死（Jaramarana，衰老和死亡）就隨之而來。 又有次第上的差別，這是由於三種有情（Sattva，有情眾生）聚集：一是樂於出世清凈，二是樂於世間清凈，三是樂於執著境界。由於第一種有情聚集的緣故，滅除諸緣起，增長白凈品。由於第二種有情聚集的緣故，不能如實地瞭解諸諦道理。如果安住于正念，或者作福業，或者作有漏修所引的不動業。如果不安住于正念，便發起非福業，或者生起追悔所引，或者不追悔歡喜所引的心，相續不斷地存在。他們又如前在下、中、上生處次第，能夠感得未來三種苦果，即以名色為先，以觸為最後。 由於第三種有情聚集的緣故，依靠現前受用境界所生的受，在現法中如前次第，生起后六支，即以受為先，老死為后。 問：什麼因緣的緣故，在逆次第中，以老死為先，來說明諸緣起？ 答：這是依止宣說諦（Satya，真理）道理的緣故。因為生及老死能夠顯示苦諦（Dukkha Satya，苦的真理），就像世尊（Bhagavan，佛的尊稱）所說的那樣。
【English Translation】 English version: The twelve links are explained in order. There are also differences in the sequence, which are established based on two kinds of conditions: internal conditions and conditions related to the objects of experience. Internal conditions encompass the first six links, while conditions related to the objects of experience encompass the last six links. First, due to ignorance such as attachment to the self arising within, one fails to understand the ripening of the painful results brought about by various actions (karma), thus initiating these actions. Once actions are initiated, one engages in much contemplation following those actions. Because actions and consciousness act as companions, they can bring about three kinds of painful results in the future: the painful results associated with the initial arising of the faculties, the painful results associated with the full development of the faculties, and the painful results associated with the objects of experience. This is with Namarupa (name and form, referring to the five aggregates) as the beginning and Sparsha (contact, the contact between the six sense organs and the six sense objects) as the end. Furthermore, in the present moment, based on contact as a condition for feeling (Vedana), craving (Trishna) arises. Due to the conditions of the objects of experience, extensive pursuit arises, either through the door of activities, or through the door of gain and support, or through the door of precepts and vows, or through the door of liberation, initiating the desire to seek the internal self and to seek wrong liberation. When seeking in this way, it causes the previously arisen afflictions and the results of the five Gati (destinations of rebirth, usually referring to hell, hungry ghosts, animals, humans, and gods) brought about by actions to arise. Once they have arisen, Jaramarana (old age and death) follows. There are also differences in the sequence due to the three kinds of sentient beings (Sattva) gathered: those who delight in pure transcendence, those who delight in worldly purity, and those who delight in attachment to objects. Due to the gathering of the first kind of sentient beings, all arising conditions are extinguished, and pure qualities are increased. Due to the gathering of the second kind of sentient beings, they do not truly understand the principles of the truths. If they abide in right mindfulness, they either perform meritorious actions or perform unwavering actions brought about by conditioned cultivation. If they do not abide in right mindfulness, they initiate non-meritorious actions, or they give rise to regret, or they give rise to joy without regret, and their minds continuously abide. They, as before, in the lower, middle, and upper realms of rebirth, can bring about three kinds of painful results in the future, namely, with Namarupa as the beginning and Sparsha as the end. Due to the gathering of the third kind of sentient beings, based on the feeling arising from the present objects of experience, in the present moment, in the same sequence as before, the last six links arise, namely, with feeling as the beginning and old age and death as the end. Question: For what reason, in the reverse sequence, is old age and death mentioned first when explaining the arising conditions? Answer: This is because it relies on explaining the principles of the Satya (truths). Because birth and old age and death can reveal Dukkha Satya (the truth of suffering), just as the Bhagavan (the Blessed One, a title for the Buddha) said.
言。新名色滅為上首法。
問何故不言諸無明滅為上首耶。答依心解脫者。而施設故。由彼于現法中。種子苦。及當來苦果。不生而滅。故說名色為先。受為最後。得究竟滅。又于現法中。受諸受時。愛及隨眠。永拔不起。說名為滅。由彼滅故。以彼為先。余支亦滅。如是等類。宣說緣起次第應知。
問何故緣起說為緣起。答由煩惱繫縛往諸趣中數數生起故。名緣起。此依字釋名。複次依託眾緣。速謝滅已。續和合生。故名緣起。此依剎那義釋。複次眾緣過去而不捨離。依自相續而得生起故。名緣起。如說此有故彼有。此生故彼生。非余。依此義故。釋名應知。複次數數謝滅。復相續起故。名緣起。此依數壞數滅義釋。複次於過去世覺緣性已。等相續起故。名緣起。如世尊言。我已覺悟。正起宣說。即由此名展轉傳說。故名緣起。
問無明望行為幾種緣。答望諸色行。為增上緣。望無色行。為三緣。謂等無間緣。所緣緣。增上緣。如是余支為緣多少。應如此知。謂有色支望有色支為一增上緣。望無色支為二緣。謂所緣緣。及增上緣。若無色支望有色支唯為一緣。望無色支為三緣。謂等無間緣。所緣緣。增上緣。問何故諸支相望無因緣耶。答因緣者。自體種子緣所顯故。問若諸支相望無因緣者。何故
【現代漢語翻譯】 現代漢語譯本：
說：『新名色（nama-rupa，精神和物質現象）的滅盡是最重要的法。』 問：『為什麼不說無明（avidya，無知）的滅盡是最重要的呢？』答：『這是根據心的解脫而設立的。因為對於那些在現世中，種子之苦以及未來苦果，不生起而滅盡的人來說，所以說名色是先，受是最後，從而獲得究竟的滅盡。又在現世中，感受各種感受時，愛（trsna，渴愛）和隨眠（anusaya，潛在的煩惱）被永遠拔除，不再生起，這被稱為滅盡。由於這個滅盡，以它為先導，其餘的支分也隨之滅盡。』像這些等等，應當瞭解宣說緣起（pratityasamutpada， dependent origination）的次第。 問：『為什麼緣起被稱為緣起呢？』答：『由於煩惱的繫縛，在各個趣（gati，輪迴的去處）中不斷地生起，所以稱為緣起。』這是根據字面來解釋名稱。其次，依託眾多的因緣，迅速地消逝滅亡之後，繼續和合而生，所以稱為緣起。這是根據剎那的意義來解釋。再次，眾多的因緣過去之後而不捨離，依靠自身的相續而得以生起，所以稱為緣起。如經中所說：『因為此有，所以彼有；因為此生，所以彼生，沒有其他的可能性。』應當根據這個意義來理解名稱的解釋。再次，不斷地消逝滅亡，又相續地生起，所以稱為緣起。這是根據不斷壞滅的意義來解釋。再次，在過去世覺悟了緣起的性質之後，等同地相續生起，所以稱為緣起。正如世尊所說：『我已經覺悟，正確地開始宣說。』就是由於這個名稱輾轉相傳，所以稱為緣起。 問：『無明對於行（samskara，業）來說，有幾種緣呢？』答：『對於有色的行來說，是增上緣（adhipati-pratyaya，主導條件）。對於無色的行來說，是三種緣，即等無間緣（samanantara-pratyaya，連續條件），所緣緣（alambana-pratyaya，對像條件），增上緣。』像這樣，其餘的支分作為緣的多少，應當如此瞭解。也就是說，有色的支分對於有色的支分來說，是一種增上緣；對於無色的支分來說，是兩種緣，即所緣緣和增上緣。如果無色的支分對於有色的支分來說，只有一種緣。無色的支分對於無色的支分來說，是三種緣，即等無間緣、所緣緣和增上緣。問：『為什麼各個支分相互之間沒有因緣（hetu-pratyaya，根源條件）呢？』答：『因緣，是自體種子所顯現的緣。』問：『如果各個支分相互之間沒有因緣，那麼為什麼……』
【English Translation】 English version:
It is said: 'The cessation of the new nama-rupa (name and form, mental and material phenomena) is the foremost Dharma.' Question: 'Why is it not said that the cessation of avidya (ignorance) is the foremost?' Answer: 'It is established according to the liberation of the mind. Because for those who, in the present life, the suffering of the seed and the future suffering of the fruit do not arise but cease, therefore it is said that nama-rupa is first, and vedana (feeling) is last, thereby attaining ultimate cessation. Furthermore, in the present life, when experiencing various feelings, trsna (craving) and anusaya (latent defilements) are permanently uprooted and do not arise again, this is called cessation. Because of this cessation, with it as the beginning, the remaining limbs also cease.' Like these and so on, the order of the exposition of pratityasamutpada (dependent origination) should be understood. Question: 'Why is pratityasamutpada called pratityasamutpada?' Answer: 'Because of the bondage of afflictions, it arises again and again in various gati (realms of rebirth), therefore it is called pratityasamutpada.' This is explaining the name according to the literal meaning. Secondly, relying on numerous conditions, quickly vanishing and ceasing, and then continuing to combine and arise, therefore it is called pratityasamutpada. This is explaining it according to the meaning of a moment. Again, numerous conditions pass away without abandoning, relying on their own continuum to arise, therefore it is called pratityasamutpada. As it is said: 'Because this exists, that exists; because this arises, that arises; there is no other possibility.' The explanation of the name should be understood according to this meaning. Again, constantly vanishing and ceasing, and then continuously arising, therefore it is called pratityasamutpada. This is explaining it according to the meaning of constant destruction and cessation. Again, having awakened to the nature of dependent origination in the past life, arising equally and continuously, therefore it is called pratityasamutpada. Just as the World Honored One said: 'I have awakened, and I am correctly beginning to expound.' It is because of this name being transmitted from one to another that it is called pratityasamutpada. Question: 'How many conditions does avidya have for samskara (volitional formations)?' Answer: 'For rupa-samskara (formations associated with form), it is the adhipati-pratyaya (dominant condition). For arupa-samskara (formless formations), it is three conditions, namely samanantara-pratyaya (contiguous condition), alambana-pratyaya (object condition), and adhipati-pratyaya.' In this way, the number of conditions for the remaining limbs should be understood. That is to say, a rupa-limb has one adhipati-pratyaya for a rupa-limb; for an arupa-limb, it has two conditions, namely alambana-pratyaya and adhipati-pratyaya. If an arupa-limb has only one condition for a rupa-limb. An arupa-limb has three conditions for an arupa-limb, namely samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya. Question: 'Why do the limbs not have hetu-pratyaya (root condition) in relation to each other?' Answer: 'Hetu-pratyaya is the condition manifested by the seed of its own nature.' Question: 'If the limbs do not have hetu-pratyaya in relation to each other, then why...'
說言依因果體性建立緣起耶。答依增上緣所攝。引發因。牽引因。生起因故。說名為因。問幾支是引因所攝。答從無明乃至受。問幾支是生因所攝。答從愛乃至有。問幾支是生引二因果所攝耶。答于現法后法中。識等乃至受。于生老死位。所攝諸支。
問若說無明以不如理作意為因。何因緣故。于緣起教中。不先說耶。答彼唯是不斷因故。非雜染因故。所以者何。非不愚者起此作意。依雜染因說緣起教。無明自性是染污。不如理作意自性。非染污。故彼不能染污無明。然由無明力所染污。又生雜染業煩惱力之所熏發業之初因。謂初緣起。是故不說不如理作意。問何故不說自體。為自體緣耶。答由彼自體若不得余緣。于自體雜染不能增長。亦不損減。是故不說。問何因緣故。福行不動行。由正簡擇功力而起。仍說用無明為緣耶。答由不了達世俗苦因為緣。起非福行。由不了達勝義苦因為緣。生福及不動行。是故亦說彼以無明為緣。問如經中說諸業以貪瞋癡為緣。何故此中唯說癡為緣耶。答此中通說福非福不動業緣。貪瞋癡緣唯生非福業故。問身業語業。思所發起。是則行亦緣行。何故但說無明緣行。答依發起一切行緣而說故。及依生善染污思緣而說故。問識亦以名色為緣。何故此中但說行為緣耶。答行為識雜染緣
【現代漢語翻譯】 現代漢語譯本 問：說『依因果體性建立緣起』，是依什麼因說的呢？答：是依增上緣（adhipati-paccaya，最強有力的條件）所攝的引發因、牽引因、生起因說的。所以才說名為『因』。 問：十二緣起中，哪幾支屬於引因所攝？答：從無明（avijjā，ignorance）乃至受（vedanā，feeling）。 問：哪幾支屬於生因所攝？答：從愛（taṇhā，craving）乃至有（bhava，becoming）。 問：哪幾支屬於生因和引因這二因所攝的果？答：在現法后法中，識（viññāṇa，consciousness）等乃至受，以及在生老死（jāti-jarā-maraṇa，birth-aging-death）位中所攝的各支。 問：如果說無明以不如理作意（ayoniso manasikāra，unwise attention）為因，為什麼在緣起教中，不先說不如理作意呢？答：因為它只是不斷因，不是雜染因。為什麼這麼說呢？因為不是不愚癡的人會生起這種作意。緣起教是依雜染因說的。無明的自性是染污的，不如理作意的自性不是染污的，所以它不能染污無明。然而，由於無明的力量所染污，又生起雜染業煩惱的力量所熏發，業的最初因，就是最初的緣起，所以不說不如理作意。 問：為什麼不說自體為自體緣呢？答：因為自體如果得不到其他緣，對於自體的雜染不能增長，也不能損減，所以不說。 問：為什麼福行（puññābhisaṅkhāra，meritorious action）、不動行（āneñjābhisaṅkhāra，imperturbable action）由正確的簡擇功力而起，仍然說用無明為緣呢？答：因為不了達世俗的苦因為緣，會生起非福行（apuññābhisaṅkhāra，demeritorious action）；因為不了達勝義的苦因為緣，會生起福行及不動行。所以也說它們以無明為緣。 問：如經中所說，諸業以貪（lobha，greed）、瞋（dosa，hatred）、癡（moha，delusion）為緣，為什麼這裡只說癡為緣呢？答：這裡是通說福、非福、不動業的緣。貪、瞋、癡的緣只生非福業。 問：身業（kāya-kamma，bodily action）、語業（vacī-kamma，verbal action）是思（cetanā，volition）所發起的，那麼行也緣行，為什麼只說無明緣行呢？答：是依發起一切行的緣而說的，以及依生善染污思的緣而說的。 問：識也以名色（nāma-rūpa，name and form）為緣，為什麼這裡只說行為緣呢？答：因為行是識的雜染緣。
【English Translation】 English version Question: When it is said that 'dependent origination is established based on the nature of cause and effect,' upon what cause is it based? Answer: It is based on the causes included within the adhipati-paccaya (dominant condition): the initiating cause, the attracting cause, and the generating cause. Therefore, it is called 'cause'. Question: How many links of dependent origination are included in the attracting cause? Answer: From avijjā (ignorance) to vedanā (feeling). Question: How many links are included in the generating cause? Answer: From taṇhā (craving) to bhava (becoming). Question: How many links are included in the result of both the generating and attracting causes? Answer: In the present and subsequent lives, viññāṇa (consciousness) and so on, up to vedanā (feeling), and the links included in the states of jāti-jarā-maraṇa (birth-aging-death). Question: If it is said that avijjā (ignorance) has ayoniso manasikāra (unwise attention) as its cause, why is ayoniso manasikāra not mentioned first in the teachings on dependent origination? Answer: Because it is only a continuous cause, not a defiling cause. Why is that? Because it is not only the non-ignorant who give rise to this attention. The teachings on dependent origination are based on defiling causes. The nature of avijjā (ignorance) is defiled, while the nature of ayoniso manasikāra (unwise attention) is not defiled, so it cannot defile avijjā (ignorance). However, it is defiled by the power of avijjā (ignorance), and it gives rise to the power of defiled karma and afflictions. The initial cause of karma is the initial dependent origination, so ayoniso manasikāra (unwise attention) is not mentioned. Question: Why is the self not said to be a condition for itself? Answer: Because if the self does not obtain other conditions, it cannot increase or decrease the defilement of the self, so it is not mentioned. Question: Why is it that puññābhisaṅkhāra (meritorious action) and āneñjābhisaṅkhāra (imperturbable action) arise from the power of correct discernment, yet it is still said that they use avijjā (ignorance) as a condition? Answer: Because not understanding worldly suffering as a cause gives rise to apuññābhisaṅkhāra (demeritorious action); because not understanding ultimate suffering as a cause gives rise to puññābhisaṅkhāra (meritorious action) and āneñjābhisaṅkhāra (imperturbable action). Therefore, it is also said that they have avijjā (ignorance) as a condition. Question: As it is said in the sūtras that all karma has lobha (greed), dosa (hatred), and moha (delusion) as conditions, why is only moha (delusion) mentioned here as a condition? Answer: Here, the conditions for meritorious, demeritorious, and imperturbable karma are discussed generally. The conditions of lobha (greed), dosa (hatred), and moha (delusion) only give rise to demeritorious karma. Question: Bodily action (kāya-kamma) and verbal action (vacī-kamma) are initiated by volition (cetanā), so action is also conditioned by action. Why is it only said that avijjā (ignorance) conditions action? Answer: It is said based on the condition that initiates all actions, and based on the condition that gives rise to wholesome and defiled volition. Question: Consciousness is also conditioned by nāma-rūpa (name and form), why is it only said here that action is a condition? Answer: Because action is the defiling condition of consciousness.
。能引能生後有果故。非如名色但為所依所緣生起緣故。問名色亦由大種所造。及由觸生。何故但說識為緣耶。答識能為彼新生因故。彼既生已。或正生時。大種及觸。唯能與彼為建立因。
問如經中說。六界為緣得入母胎。何故此中唯說識界。答若有識界。決定於母胎中。精血大種。腹穴無闕故。又識界勝故。又依一切生一切有生時而說故。問六處亦以飲食為緣。何故此中但說名色為緣耶。答此中說名色是彼生因故。彼既生已。亦以飲食為任持因。問觸以三和為緣。何故此中但說六處為緣。答若有六處。定有餘二無闕故。又六處勝故。由六處攝二種故。問若自所逼迫。若他所逼迫。若時候變異。若先業所引。皆得生受。何故此中但顯觸為彼緣。答觸是彼近因故。由觸所引故。余緣所生受。亦從觸生故。必不離觸。是故偏說。問經中亦說無明為緣生愛。順愛境界。亦得為緣。何故此中但說受為緣耶。答以受力故。于相似境。或求和合。或求乖離。由愚癡力。但于諸受起盡等相。不如實知。由此不能制御其心。問由隨眠未斷。順彼諸法。取皆得生。何故此中但說愛為取緣。答由希望生故。于追求時。能發隨眠。及能引彼隨順法故。問前已說無明為緣發起業有。何故今者說取緣有。答由取力故。即令彼業于彼彼生處
【現代漢語翻譯】 現代漢語譯本：因為（識）能夠引導和產生後有的結果，所以不同於名色（nāmarūpa，五蘊之一，指精神和物質現象），名色只是作為所依賴和攀緣的條件而生起。問：名色也是由四大種（mahābhūta，地、水、火、風四種基本元素）所造，以及由觸（sparśa，根、境、識三者和合產生）而生，為什麼只說識（vijñāna，了別作用）是緣呢？答：因為識能夠作為它們新生的原因。它們既然已經產生，或者正在產生時，四大種和觸只能作為它們的建立之因。 問：如經中所說，六界（dhātu，地、水、火、風、空、識六種元素）為緣才能入母胎，為什麼這裡只說識界（vijñānadhātu，識元素）呢？答：如果有了識界，就決定在母胎中，精血、四大種、腹腔都不會缺少。而且識界殊勝的緣故。又因為是依據一切眾生、一切有情（bhūta，指有生命的存在）生時而說的緣故。問：六處（ṣaḍāyatana，眼、耳、鼻、舌、身、意六種感覺器官）也以飲食為緣，為什麼這裡只說名色為緣呢？答：這裡說名色是它們生起的原因。它們既然已經產生，也以飲食作為維持的原因。問：觸以三和（tisro gatayo，根、境、識三者的和合）為緣，為什麼這裡只說六處為緣呢？答：如果有了六處，就一定有其餘二者不會缺少。而且六處殊勝的緣故，因為六處統攝了兩種（根和境）。問：無論是自身所逼迫，還是他人所逼迫，還是氣候變異，還是先業（karma，行為和其結果）所牽引，都能產生感受（vedanā，苦、樂、舍三種感覺），為什麼這裡只顯示觸是感受的緣呢？答：因為觸是感受的近因。由觸所引導的緣故。其餘因緣所生的感受，也是從觸而生，必定不離觸。所以偏重說明觸。問：經中也說無明（avidyā，對事物真相的無知）為緣而生愛（tṛṣṇā，渴愛、貪愛），順應愛慾的境界，也可以作為（愛的）緣，為什麼這裡只說受為緣呢？答：因為依靠感受的力量，對於相似的境界，或者尋求和合，或者尋求乖離。由於愚癡的力量，只是對於諸受的生起、滅去等相，不能如實地瞭解。因此不能控制自己的心。問：由於隨眠（anuśaya，煩惱的潛在形式）未斷，順應那些法，取（upādāna，執取）都能產生，為什麼這裡只說愛為取的緣呢？答：因為由希望而生。在追求的時候，能夠引發隨眠，以及能夠牽引那些隨順的法。問：前面已經說了無明為緣而發起業有（bhavana，存在、生命），為什麼現在說取緣有呢？答：因為依靠取的力量，就使得那個業在那個那個生處
【English Translation】 English version: Because (consciousness) can lead to and produce the result of future existence, it is different from nāmarūpa (name and form, one of the five skandhas, referring to mental and material phenomena), which only arises as the condition to be relied upon and clung to. Question: Nāmarūpa is also made of the four great elements (mahābhūta, the four basic elements of earth, water, fire, and wind) and arises from contact (sparśa, the combination of root, object, and consciousness), why is it only said that consciousness (vijñāna, the function of discernment) is the condition? Answer: Because consciousness can be the cause of their new birth. Since they have already arisen, or are arising, the four great elements and contact can only be the cause of their establishment. Question: As it is said in the sutras, the six elements (dhātu, the six elements of earth, water, fire, wind, space, and consciousness) are the condition for entering the mother's womb, why is only the element of consciousness (vijñānadhātu, the element of consciousness) mentioned here? Answer: If there is the element of consciousness, it is certain that in the mother's womb, the sperm and blood, the four great elements, and the abdominal cavity will not be lacking. Moreover, the element of consciousness is superior. Also, because it is said according to the time of birth of all beings, all sentient beings (bhūta, referring to living beings). Question: The six sense bases (ṣaḍāyatana, the six sense organs of eye, ear, nose, tongue, body, and mind) also depend on food as a condition, why is only nāmarūpa said to be the condition here? Answer: Here it is said that nāmarūpa is the cause of their arising. Since they have already arisen, they also rely on food as a sustaining cause. Question: Contact depends on the union of the three (tisro gatayo, the union of root, object, and consciousness) as a condition, why is only the six sense bases said to be the condition here? Answer: If there are the six sense bases, it is certain that the other two will not be lacking. Moreover, the six sense bases are superior, because the six sense bases encompass the two (root and object). Question: Whether it is forced by oneself, or forced by others, or changes in climate, or led by past karma (karma, actions and their consequences), feelings (vedanā, the three feelings of suffering, pleasure, and indifference) can arise, why is only contact shown here as the condition for feeling? Answer: Because contact is the proximate cause of feeling. Because it is led by contact. The feelings arising from other conditions also arise from contact, and are certainly inseparable from contact. Therefore, emphasis is placed on explaining contact. Question: It is also said in the sutras that ignorance (avidyā, ignorance of the true nature of things) is the condition for the arising of craving (tṛṣṇā, thirst, craving), and the realm that accords with craving can also be the condition (for craving), why is only feeling said to be the condition here? Answer: Because relying on the power of feeling, for similar realms, one either seeks union or seeks separation. Due to the power of ignorance, one cannot truly understand the arising, ceasing, and other aspects of feelings. Therefore, one cannot control one's mind. Question: Because latent tendencies (anuśaya, the latent forms of afflictions) have not been severed, clinging (upādāna, grasping) can arise in accordance with those dharmas, why is only craving said to be the condition for clinging here? Answer: Because it arises from hope. When pursuing, it can trigger latent tendencies and lead to those dharmas that accord with them. Question: It has already been said that ignorance is the condition for initiating becoming (bhavana, existence, life), why is it now said that clinging is the condition for becoming? Answer: Because relying on the power of clinging, that karma will
能引識名色等果。問生亦以精血等為緣。何故此中唯說有緣生耶。答由有有故。定有餘緣無闕。又有勝故。唯說彼為緣。問亦由遠行。不避不平等。他所逼迫為緣。老死可得。何故此中但說生緣老死耶。答雖由彼諸緣。必以生為根本故。縱闕彼緣。但生為緣。定有老死故。
問此十二支幾是煩惱道。幾是業道。幾是苦道。答三是煩惱道。二是業道。余是苦道。問幾唯是因。幾唯是果。幾通因果。答初一唯因。后一唯果。余通因果。又即於此問。更作余答。三唯是因。二唯是果。當知所餘亦因亦果。問幾是獨相。幾是雜相。答三是獨相。行等是雜相。問何故行有是雜相。答由二種說故。謂能引愛非愛果故。及能生趣差別故。問何故識與名色六處一分有雜相。答由三種說故。謂依雜染時故。依潤時故。依轉時故。問何故識乃至受與老死有雜相。答由二種說故。謂別顯苦相故。及顯引生差別故。複次于緣起中。云何數往義。謂生已不住義。云何和合義。謂諸緣聚集義。云何起義。謂諸緣和合之所引攝新新生義。云何緣起。云何緣生。謂諸行生起法性是名緣起。即彼生已說名緣生。問幾支苦諦攝及現法為苦。答二。謂生及老死。問幾支苦諦攝。當來為苦。答識乃至受種子性。問幾支集諦攝。答所餘支。問無明與行為作俱
【現代漢語翻譯】 現代漢語譯本 能引生識別、名色（nama-rupa, 精神和物質的結合）等結果。問：產生也以精血等為緣，為何此處只說『有』為緣而生？答：由於『有』的存在，必定有其餘的緣不會缺失；又因為『有』的作用殊勝，所以只說它為緣。問：也由於遠行、不避不平等、他人逼迫等為緣，老死可以發生，為何此處只說『生』為緣而有老死？答：雖然由於那些緣，但必定以『生』為根本。縱然缺少那些緣，只要有『生』這個緣，必定會有老死。
問：這十二支（十二因緣）中，哪些是煩惱道？哪些是業道？哪些是苦道？答：三支是煩惱道，二支是業道，其餘是苦道。問：哪些唯是因？哪些唯是果？哪些通於因果？答：最初的無明唯是因，最後的老死唯是果，其餘的通於因果。又，就此問題，再作另一種回答：三支唯是因，二支唯是果，應當知道其餘的既是因也是果。問：哪些是獨相？哪些是雜相？答：三支是獨相，行等是雜相。問：為何『行』和『有』是雜相？答：由於有兩種說法，即能引生可愛和不可愛之果，以及能產生趣向的差別。問：為何識、名色、六處和觸的一部分是雜相？答：由於有三種說法，即依于雜染時，依于滋潤時，依于轉變時。問：為何識乃至受與老死是雜相？答：由於有兩種說法，即分別顯示苦相，以及顯示引生的差別。複次，在緣起中，什麼是『數往義』？即生已不住的意思。什麼是『和合義』？即諸緣聚集的意思。什麼是『起義』？即諸緣和合所引攝的新新生起的意思。什麼是緣起？什麼是緣生？即諸行生起的法性，這叫做緣起；而那生起之後就叫做緣生。問：哪些支屬於苦諦所攝，並且是現法為苦？答：兩支，即生和老死。問：哪些支屬於苦諦所攝，並且是當來為苦？答：識乃至受的種子性。問：哪些支屬於集諦所攝？答：其餘的支。問：無明與行一起造作嗎？
【English Translation】 English version It can lead to the results of recognition, name and form (nama-rupa, the combination of mind and matter), etc. Question: Generation also takes sperm and blood as conditions, so why does this only say that 'existence' is the condition for birth? Answer: Because of the existence of 'existence', there must be other conditions that are not lacking; and because the function of 'existence' is superior, it is only said to be the condition. Question: Also, due to traveling far, not avoiding inequality, and being forced by others, old age and death can occur, so why does this only say that 'birth' is the condition for old age and death? Answer: Although due to those conditions, 'birth' must be the root. Even if those conditions are lacking, as long as there is the condition of 'birth', there will definitely be old age and death.
Question: Among these twelve links (Twelve Nidanas), which are the path of afflictions (kleshas)? Which are the path of karma? Which are the path of suffering? Answer: Three links are the path of afflictions, two links are the path of karma, and the rest are the path of suffering. Question: Which are only causes? Which are only effects? Which are both cause and effect? Answer: The initial ignorance (avidya) is only a cause, the final old age and death are only effects, and the rest are both cause and effect. Also, to this question, another answer is given: three links are only causes, two links are only effects, and it should be known that the rest are both cause and effect. Question: Which are unique characteristics? Which are mixed characteristics? Answer: Three links are unique characteristics, actions (samskara) etc. are mixed characteristics. Question: Why are 'actions' and 'becoming' (bhava) mixed characteristics? Answer: Because there are two kinds of explanations, namely, being able to lead to the results of lovable and unlovable, and being able to produce differences in destinations. Question: Why are consciousness (vijnana), name and form, the six sense bases (ayatana), and part of contact (sparsha) mixed characteristics? Answer: Because there are three kinds of explanations, namely, depending on the time of defilement, depending on the time of moistening, and depending on the time of transformation. Question: Why are consciousness to feeling (vedana) and old age and death mixed characteristics? Answer: Because there are two kinds of explanations, namely, separately showing the characteristics of suffering, and showing the differences in leading to birth. Furthermore, in dependent origination, what is the meaning of 'number going'? That is, the meaning of not staying after birth. What is the meaning of 'harmony'? That is, the meaning of the gathering of all conditions. What is the meaning of 'arising'? That is, the meaning of the newly arising that is led and gathered by the harmony of all conditions. What is dependent origination? What is dependently arisen? That is, the nature of the arising of all actions, this is called dependent origination; and that which has arisen is called dependently arisen. Question: Which links are included in the truth of suffering (dukkha satya) and are suffering in the present life? Answer: Two links, namely birth and old age and death. Question: Which links are included in the truth of suffering and are suffering in the future? Answer: The seed nature of consciousness to feeling. Question: Which links are included in the truth of the origin of suffering (samudaya satya)? Answer: The remaining links. Question: Do ignorance and actions create together?
有緣。為作無間滅緣。為作久遠滅緣。答當知具作三緣。謂由無知。于隨順諸行法中。為俱有覆障緣。為彼彼事。發起諸行。又由惡見放逸俱行無知。為無間滅生起緣。發起諸行。又由無知。為久遠滅引發緣故。建立順彼當生相續。問云何應知諸行望識為三種緣。答由能熏發彼種子故。為俱有緣。次後由彼勢力轉故。為無間滅生起緣。由彼當來果得生故。為久遠滅引發緣。如行望識。如是識望名色。名色望六處。六處望觸。觸望受亦爾。
問云何應知受望愛為三種緣。答當知由彼起樂著故。為俱有緣。從此無間由彼勢力。起追求等作用轉故。為無間滅生起緣。建立當來。難可解脫彼相續故。為久遠滅引發緣。問云何愛望取為三種緣。答由欲貪俱行。于隨順取法中欲樂安立故。為俱有緣。由無間滅勢力轉故。為生起緣。建立當來。難可解脫彼相續故。為久遠滅引發緣。問云何取望有為三種緣。答由與彼俱令業能招諸趣果故。為俱有緣。又由彼力。於此生處能引識等故。為無間滅生起緣。又能引發彼界功能故。為久遠滅引發緣。問云何有望生為三種緣。答熏發彼種子故。為俱有緣。由彼勢力無間隨轉故。為生起緣。雖久遠滅。而果轉故。為引發緣。如有望生。當知生望老死。為緣亦爾。複次建立有支有二種。一就勝
【現代漢語翻譯】 現代漢語譯本：
問：『有』（bhava，存在）如何成為『無間滅緣』（anantaranirodha-pratyaya，直接滅盡之緣）？又如何成為『久遠滅緣』（prakṛṣṭanirodha-pratyaya，長遠滅盡之緣）？
答：應當知道，『有』具備這三種緣。由於無知（avidyā，無明），在隨順諸行的法中，成為『俱有覆障緣』（sahabhū-avaraṇa-pratyaya，共同存在的覆蓋障礙之緣），爲了那一件件事，發起諸行。又由於惡見（dṛṣṭi，邪見）和放逸（pramāda，放縱）共同作用下的無知，成為『無間滅生起緣』，發起諸行。又由於無知，成為『久遠滅引發緣』，因此建立順應它們的當來相續。
問：應當如何理解諸行（saṃskāra，造作）對於識（vijñāna，了別）來說是三種緣？
答：由於能夠熏發識的種子，所以是『俱有緣』。其次，由於那些種子的勢力運轉，所以是『無間滅生起緣』。由於那些種子當來的果報得以產生，所以是『久遠滅引發緣』。如同『行』對於『識』，『識』對於『名色』（nāmarūpa，名稱與色法），『名色』對於『六處』（ṣaḍāyatana，六根），『六處』對於『觸』（sparśa，接觸），『觸』對於『受』（vedanā，感受）也是如此。
問：應當如何理解『受』對於『愛』（tṛṣṇā，渴愛）來說是三種緣？
答：應當知道，由於『受』引起對快樂的執著，所以是『俱有緣』。從此無間，由於那些執著的勢力，產生追求等的行為，所以是『無間滅生起緣』。建立當來難以解脫的相續，所以是『久遠滅引發緣』。
問：『愛』如何成為『取』（upādāna，執取）的三種緣？
答：由於與欲貪（kāma-rāga，對慾望的貪著）共同作用，在隨順『取』的法中，產生欲樂安立，所以是『俱有緣』。由於『無間滅』的勢力運轉，所以是『生起緣』。建立當來難以解脫的相續，所以是『久遠滅引發緣』。
問：『取』如何成為『有』的三種緣？
答：由於與『有』共同作用，使業（karma，行為）能夠招感諸趣（gati，去處）的果報，所以是『俱有緣』。又由於『取』的力量，在此生處能夠引生『識』等，所以是『無間滅生起緣』。又能夠引發彼界（dhātu，界）的功能，所以是『久遠滅引發緣』。
問：『有』如何成為『生』（jāti，出生）的三種緣？
答：熏發『生』的種子，所以是『俱有緣』。由於『有』的勢力無間隨順運轉，所以是『生起緣』。雖然是久遠滅，但果報仍然運轉，所以是『引發緣』。如同『有』對於『生』，應當知道『生』對於『老死』（jarā-maraṇa，衰老與死亡）也是如此。
進一步說，建立『有支』（bhava-aṅga，有支）有兩種，一是就殊勝而言。
【English Translation】 English version:
Question: How does 'Bhava' (existence) act as 'Anantaranirodha-pratyaya' (immediately ceasing condition)? How does it act as 'Prakṛṣṭanirodha-pratyaya' (long-term ceasing condition)?
Answer: Know that 'Bhava' possesses these three conditions. Due to 'Avidyā' (ignorance), in the Dharma that accords with actions, it acts as 'Sahabhū-avaraṇa-pratyaya' (co-existent obscuring condition), and for each and every matter, it initiates actions. Furthermore, due to ignorance accompanied by 'Dṛṣṭi' (wrong views) and 'Pramāda' (negligence), it acts as 'Anantaranirodha-utpāda-pratyaya' (immediately ceasing and arising condition), initiating actions. Also, due to ignorance, it acts as 'Prakṛṣṭanirodha-utpāda-pratyaya' (long-term ceasing and arising condition), thus establishing the future continuity that accords with them.
Question: How should it be understood that actions ('Saṃskāra') are three types of conditions for consciousness ('Vijñāna')?
Answer: Because they can perfume and develop the seeds of consciousness, they are 'Sahabhū-pratyaya' (co-existent condition). Secondly, because of the power of those seeds turning, they are 'Anantaranirodha-utpāda-pratyaya' (immediately ceasing and arising condition). Because the future result of those seeds is able to arise, they are 'Prakṛṣṭanirodha-utpāda-pratyaya' (long-term ceasing and arising condition). Just as actions are for consciousness, so too is consciousness for 'Nāmarūpa' (name and form), 'Nāmarūpa' for 'Ṣaḍāyatana' (six sense bases), 'Ṣaḍāyatana' for 'Sparśa' (contact), and 'Sparśa' for 'Vedanā' (feeling).
Question: How should it be understood that feeling ('Vedanā') is three types of conditions for craving ('Tṛṣṇā')?
Answer: Know that because feeling gives rise to attachment to pleasure, it is 'Sahabhū-pratyaya' (co-existent condition). Immediately after this, because of the power of those attachments, actions such as seeking arise, so it is 'Anantaranirodha-utpāda-pratyaya' (immediately ceasing and arising condition). Establishing a future continuity that is difficult to liberate from, it is 'Prakṛṣṭanirodha-utpāda-pratyaya' (long-term ceasing and arising condition).
Question: How does craving act as the three conditions for grasping ('Upādāna')?
Answer: Because it acts together with desire and attachment ('Kāma-rāga'), in the Dharma that accords with grasping, desire and pleasure are established, so it is 'Sahabhū-pratyaya' (co-existent condition). Because of the power of 'Anantaranirodha' (immediate cessation) turning, it is 'Utpāda-pratyaya' (arising condition). Establishing a future continuity that is difficult to liberate from, it is 'Prakṛṣṭanirodha-utpāda-pratyaya' (long-term ceasing and arising condition).
Question: How does grasping act as the three conditions for existence ('Bhava')?
Answer: Because it acts together with existence, enabling karma to bring about the results of various destinies ('Gati'), it is 'Sahabhū-pratyaya' (co-existent condition). Also, because of the power of grasping, in this place of birth, it can lead to the arising of consciousness and so on, so it is 'Anantaranirodha-utpāda-pratyaya' (immediately ceasing and arising condition). Also, it can bring about the function of that realm ('Dhātu'), so it is 'Prakṛṣṭanirodha-utpāda-pratyaya' (long-term ceasing and arising condition).
Question: How does existence act as the three conditions for birth ('Jāti')?
Answer: It perfumes and develops the seeds of birth, so it is 'Sahabhū-pratyaya' (co-existent condition). Because the power of existence immediately follows and turns, it is 'Utpāda-pratyaya' (arising condition). Although it is a long-term cessation, the result still turns, so it is 'Utpāda-pratyaya' (arising condition). Just as existence is for birth, know that birth is also like this for old age and death ('Jarā-maraṇa').
Furthermore, the establishment of 'Bhava-aṅga' (limb of existence) is of two types, one is in terms of excellence.
分建立。謂取所攝受業。如前已說。二全分建立。謂業及識。乃至受所有種子。取所攝受。建立為有應知。問是諸有支。唯有次第與行為緣。乃至老死更有餘業用耶。答即此業用及於各別所行境中。如其所應。所有業用當知。是名第二業用。
問無明唯與行為緣。亦與余支為緣耶。答無明乃至亦與老死為緣。前言唯與行為緣者。但說近緣義。如是所餘盡應當知。複次后支非前支緣。何以故。如為斷後支故。勤作功用斷於前支。由前斷故后亦隨斷。非為斷前故勤作功用斷於後支。是故當知。唯此為彼緣。問云何說言此有故彼有。答由未斷緣。余得生義故。問云何此生故彼生。答由無常緣。余得生義故。問何故說言有生故有老死。要由生緣而有老死。如是乃至無明望行。答由此言教道理。顯從無實作用緣余得生義故。問何故說言有生故有老死。非離生緣而有老死。如是乃至無明望行。答由此言教道理。顯從自相續緣。即自相續余得生義故。問若法無明為緣。彼法是行耶。設是行者。彼無明為緣耶。答應作四句。或有行非無明為緣。謂無漏及無覆無記身語意行。或無明為緣而非是行。謂除行所攝有支。所餘有支。或有亦無明為緣亦是行。謂福非福不動身語意行。除如是相是第四句。問若行為緣彼亦識耶。設是識者行為
【現代漢語翻譯】 現代漢語譯本 關於『分』的建立：第一種是部分建立，指的是取所攝受的業，如前面已經說過的。第二種是全部分建立，指的是業和識，乃至受的所有種子，取所攝受，建立為『有』，應當知曉。 問：這些『有支』，僅僅是次第和行為的因緣，乃至老死還有其他的業用嗎？ 答：就是這些業用，以及在各自所行的境界中，如其所應的所有業用，應當知曉，這叫做第二種業用。 問：無明僅僅是行為的因緣，還是也與其他支為因緣呢？ 答：無明乃至也是老死的因緣。前面說僅僅是行為的因緣，只是說了近因緣的意義。像這樣，其餘的都應當知曉。此外，後面的支不是前面支的因緣。為什麼呢？比如爲了斷除後面的支，勤奮努力地斷除前面的支，由於前面的斷除，後面的也隨之斷除。而不是爲了斷除前面的支，勤奮努力地斷除後面的支。所以應當知曉，只有這個是那個的因緣。 問：為什麼說『此有故彼有』？ 答：由於沒有斷除因緣，其餘的才能生起。 問：為什麼說『此生故彼生』？ 答：由於無常的因緣，其餘的才能生起。 問：為什麼說『有生故有老死』，一定要由生的因緣才有老死，像這樣乃至無明望行？ 答：由此言教的道理，顯示從無真實作用的因緣，其餘的才能生起。 問：為什麼說『有生故有老死』，不是離開生的因緣才有老死，像這樣乃至無明望行？ 答：由此言教的道理，顯示從自身相續的因緣，即自身相續的其餘才能生起。 問：如果某個法以無明為因緣，那個法是行嗎？假設是行，那麼那個法以無明為因緣嗎？ 答：應當作四句：或者有行不是以無明為因緣的，比如無漏以及無覆無記的身語意行。或者無明為因緣但不是行，指的是除了行所攝的有支，其餘的有支。或者有的是以無明為因緣也是行，指的是福、非福、不動的身語意行。除了像這樣的情況，是第四句。 問：如果行是因緣，那麼那個也是識嗎？假設是識，那麼行是
【English Translation】 English version Establishment of 'Divisions': The first is partial establishment, referring to taking the karma that is being influenced, as previously mentioned. The second is complete establishment, referring to karma and consciousness (識), and even all the seeds of feeling (受), taking what is being influenced and establishing it as 'existence' (有), it should be known. Question: Are these 'limbs of existence' (有支) only related to sequence and action as conditions, or do they have other karmic functions up to old age and death (老死)? Answer: These karmic functions, and all karmic functions in their respective realms of activity, as appropriate, should be known as the second type of karmic function. Question: Is ignorance (無明) only a condition for action (行), or is it also a condition for other limbs? Answer: Ignorance is even a condition for old age and death. When it was previously said that it is only a condition for action, it only referred to the meaning of the proximate condition. In this way, the rest should be understood. Furthermore, the later limbs are not conditions for the earlier limbs. Why? For example, in order to cut off the later limbs, one diligently strives to cut off the earlier limbs; because the earlier limbs are cut off, the later limbs are also cut off accordingly. It is not the case that in order to cut off the earlier limbs, one diligently strives to cut off the later limbs. Therefore, it should be known that only this is a condition for that. Question: Why is it said, 'Because this exists, that exists'? Answer: Because the condition has not been cut off, the rest can arise. Question: Why is it said, 'Because this arises, that arises'? Answer: Because of the condition of impermanence (無常), the rest can arise. Question: Why is it said, 'Because there is birth (生), there is old age and death', and that old age and death necessarily arise from the condition of birth, and so on, even ignorance in relation to action? Answer: Through the reasoning of these teachings, it is shown that from the condition of no real function, the rest can arise. Question: Why is it said, 'Because there is birth, there is old age and death', and that old age and death do not exist apart from the condition of birth, and so on, even ignorance in relation to action? Answer: Through the reasoning of these teachings, it is shown that from the condition of one's own continuum, that is, from one's own continuum, the rest can arise. Question: If a certain dharma (法) has ignorance as its condition, is that dharma action? Assuming it is action, then does that dharma have ignorance as its condition? Answer: Four possibilities should be considered: There is action that does not have ignorance as its condition, such as the undefiled (無漏) and the un-obscured (無覆) and neutral (無記) actions of body, speech, and mind. There is that which has ignorance as its condition but is not action, referring to the limbs of existence other than those included in action. There is that which both has ignorance as its condition and is action, referring to meritorious (福), demeritorious (非福), and unmoving (不動) actions of body, speech, and mind. Apart from these cases, it is the fourth possibility. Question: If action is a condition, then is that also consciousness? Assuming it is consciousness, then is action
緣耶。答應作四句。或行為緣非識。謂除識所餘有支。或識非行為緣。謂無漏識及無覆無記識。除異熟生。或亦識亦行為緣。謂後有種子識及果識。除如是相。是第四句。由此道理。乃至觸緣受。隨其所應。四句應知。問若受為緣皆是愛耶。設是愛者皆受為緣耶。答應作四句。或有是愛非受為緣。謂希求勝解脫。及依善愛而舍余愛。或受為緣而非是愛。謂除無明觸所生受為緣。所餘有支法生。或有受為緣亦是愛。謂無明觸所生受為緣。染污愛生。除如是相是第四句。問若愛為緣皆是取耶。設是取者皆愛為緣耶。答當知此中是順后句。謂所有取皆愛為緣。或愛為緣而非是取。謂除取所餘有支。及緣善愛勤精進等諸善法生。問若取為緣皆是有耶。設是有者皆取為緣耶。答亦應作順后句。謂所有有皆取為緣。或取為緣而非是有。謂除有所餘有支。問若有為緣皆是生耶。設是生者皆有為緣耶。答諸所有生皆有為緣。或有為緣而非是生。謂除生所餘老死最後有支。問若生為緣皆老死耶。設是老死皆生為緣耶。答所有老死皆生為緣。或生為緣而非老死。所謂疾病。怨憎合會。親愛別離。所求不遂。及彼所起愁嘆憂苦。種種熱惱。問是諸有支幾與道支所攝正見為勝障礙。答無明及彼所起意行。若有一分能為勝障。如於正見。如是于正
【現代漢語翻譯】 現代漢語譯本 緣是怎樣的呢？ 應當回答有四種情況。 或者行為緣而不是識， 這是指除了識以外的其他有支。 或者識不是行為緣， 這是指無漏識以及無覆無記識， 除了異熟生。 或者既是識也是行為緣， 這是指後有的種子識以及果識。 排除以上情況，這是第四種情況。 按照這個道理，乃至觸緣受，根據具體情況，應當瞭解有四種情況。 問：如果受為緣都是愛嗎？ 假設是愛，都是受為緣嗎？ 答：應當回答有四種情況。 或者有的是愛，不是受為緣， 這是指希求殊勝解脫，以及依靠善愛而捨棄其他愛。 或者受為緣，而不是愛， 這是指除了無明觸所生的受為緣，所剩餘的有支法生。 或者有的是受為緣，也是愛， 這是指無明觸所生的受為緣，染污的愛產生。 排除以上情況，這是第四種情況。 問：如果愛為緣都是取嗎？ 假設是取，都是愛為緣嗎？ 答：應當知道這裡是順后句， 也就是說所有的取都是愛為緣。 或者愛為緣，而不是取， 這是指除了取以外的其他有支，以及緣于善愛勤奮精進等諸善法而生。 問：如果取為緣都是有嗎？ 假設是有，都是取為緣嗎？ 答：也應當作順后句， 也就是說所有的有都是取為緣。 或者取為緣，而不是有， 這是指除了有以外的其他有支。 問：如果有為緣都是生嗎？ 假設是生，都是有為緣嗎？ 答：所有的一切生都是有為緣。 或者有為緣，而不是生， 這是指除了生以外的其餘老死和最後有支。 問：如果生為緣都是老死嗎？ 假設是老死，都是生為緣嗎？ 答：所有的老死都是生為緣。 或者生為緣，而不是老死， 所謂疾病、怨憎合會、親愛別離、所求不遂，以及由此引起的愁嘆憂苦，種種熱惱。 問：這些有支中，哪些與道支所攝的正見是最大的障礙？ 答：無明（avidya）以及由它引起的意行（volitional activities），如果有一部分能夠成為最大的障礙，就像對於正見（right view）一樣，對於正...
【English Translation】 English version What is condition? The answer should be made in four statements. Either action is a condition but not consciousness (識), referring to the remaining limbs of dependent origination other than consciousness. Or consciousness is not a condition for action, referring to undefiled consciousness and morally neutral consciousness, excluding resultant consciousness. Or both consciousness and action are conditions, referring to the seed consciousness of future existence and resultant consciousness. Excluding these cases, this is the fourth statement. According to this principle, even up to contact as a condition for feeling, the four statements should be understood as appropriate. Question: If feeling is a condition, is it all craving (愛)? If it is craving, is it all conditioned by feeling? Answer: The answer should be made in four statements. Either there is craving that is not conditioned by feeling, referring to the desire for superior liberation and abandoning other cravings based on wholesome craving. Or feeling is a condition but not craving, referring to the arising of the remaining limbs of dependent origination other than feeling conditioned by ignorance-contact. Or there is feeling as a condition and also craving, referring to the arising of defiled craving conditioned by feeling arising from ignorance-contact. Excluding these cases, this is the fourth statement. Question: If craving is a condition, is it all grasping (取)? If it is grasping, is it all conditioned by craving? Answer: It should be known that this is a subsequent statement, meaning that all grasping is conditioned by craving. Or craving is a condition but not grasping, referring to the remaining limbs of dependent origination other than grasping, and the arising of wholesome dharmas such as diligent effort based on wholesome craving. Question: If grasping is a condition, is it all becoming (有)? If it is becoming, is it all conditioned by grasping? Answer: The subsequent statement should also be made, meaning that all becoming is conditioned by grasping. Or grasping is a condition but not becoming, referring to the remaining limbs of dependent origination other than becoming. Question: If becoming is a condition, is it all birth (生)? If it is birth, is it all conditioned by becoming? Answer: All birth is conditioned by becoming. Or becoming is a condition but not birth, referring to old age and death and the final limb of dependent origination other than birth. Question: If birth is a condition, is it all old age and death (老死)? If it is old age and death, is it all conditioned by birth? Answer: All old age and death are conditioned by birth. Or birth is a condition but not old age and death, such as illness, meeting with those who are hated, separation from loved ones, unfulfilled desires, and the sorrow, lamentation, suffering, grief, and despair arising from them. Question: Among these limbs of dependent origination, which are the greatest obstacles to right view (正見) included in the limbs of the path? Answer: Ignorance (無明) and the volitional activities (意行) arising from it, if a portion of them can be the greatest obstacle, just as for right view, so also for right...
思惟。及正精進亦爾。若正語正業正命。以身行語行。及有一分。為勝障礙。若正命正定。以余有支。為勝障礙應知。問是諸有支幾唯雜染品。幾通雜染清凈品。答四唯雜染品。余通雜染清凈品。問云何生支通二品耶。答若生惡趣及有難處。唯是雜染品。若生人天諸無難處。此通染凈品。當知余支。隨其所應。皆通二品。問何等無明不有故行不有。何等無明滅故行滅耶。答有三種發起纏。隨眠。無明。由此無明滅故。彼無明滅。由彼滅故。行亦隨滅。
問何等行不有故識不有。何等行滅故識滅耶。答諸行於自相續中。已作已滅。及未起對治。又由意行有故。起身語行。由此有故。彼有。彼無故彼緣識亦無。此若全滅。當知識亦隨滅。問何等識不有故名色不有。何等識滅故名色滅耶。答種子識不有故。果識不有。此俱滅故。俱名色滅。如識望名色道理。如是余支乃至受。隨其所應。當知亦爾。如無明緣行道理如是愛緣取。取緣有道理。當知亦爾。如行緣識道理。如是有緣生。當知亦爾。如識緣名色道理。生緣老死。當知亦爾。問何等受不有故愛不有。何等受滅故愛滅耶答如行緣識道理。當知亦爾。問如前所說八緣起門。幾門是十二支緣起所顯。幾門非耶。答三門是彼所顯。謂二一分所顯。一全分所顯。余門非。何
【現代漢語翻譯】 現代漢語譯本 思惟和正精進也是如此。如果正語、正業、正命，以身行、語行，以及有一部分，作為殊勝的障礙。如果正命、正定，以其餘有支，作為殊勝的障礙，應當知道。問：這些有支中有幾個唯是雜染品（不清凈的），有幾個通於雜染清凈品（既不清凈又清凈的）？答：四個唯是雜染品。其餘通於雜染清凈品。問：為什麼生支通於二品呢？答：如果生於惡趣以及有困難的地方，唯是雜染品。如果生於人天等沒有困難的地方，這通於染凈品。應當知道其餘的支，隨其所應，都通於二品。問：什麼無明不有，所以行不有？什麼無明滅，所以行滅呢？答：有三種發起：纏（煩惱的束縛）、隨眠（潛在的煩惱）、無明（對真理的無知）。由此無明滅，所以彼無明滅。由彼滅，所以行也隨之滅。 問：什麼行不有，所以識不有？什麼行滅，所以識滅呢？答：諸行在自身相續中，已經造作已經滅去，以及未起對治（對治煩惱的方法）。又由於意行有，所以起身語行。由此有，所以彼有。彼無，所以彼緣識也無。此若全滅，應當知識也隨之滅。問：什麼識不有，所以名色（精神和物質現象）不有？什麼識滅，所以名色滅呢？答：種子識不有，所以果識不有。此俱滅，所以俱名色滅。如識望名色的道理，如是其餘支乃至受（感受），隨其所應，應當知道也是如此。如無明緣行（無明是行的緣起）的道理，如是愛緣取（愛是取的緣起），取緣有（取是有的緣起）的道理，應當知道也是如此。如行緣識的道理，如是有緣生（有是生的緣起），應當知道也是如此。如識緣名色的道理，生緣老死（生是老死的緣起），應當知道也是如此。問：什麼受不有，所以愛不有？什麼受滅，所以愛滅呢？答：如行緣識的道理，應當知道也是如此。問：如前所說八緣起門，幾門是十二支緣起所顯，幾門不是呢？答：三門是彼所顯，謂二一分所顯，一全分所顯。其餘門不是。
【English Translation】 English version Likewise with contemplation and right effort. If right speech, right action, right livelihood, with bodily action, verbal action, and a portion thereof, serve as superior obstacles. If right livelihood, right concentration, with the remaining limbs, serve as superior obstacles, it should be known. Question: Among these limbs, how many are solely of the defiled category ( 雜染品 )? How many are common to both defiled and purified categories ( 雜染清凈品 )? Answer: Four are solely of the defiled category. The rest are common to both defiled and purified categories. Question: Why does the limb of birth ( 生支 ) belong to both categories? Answer: If birth is in evil destinies and difficult places, it is solely of the defiled category. If birth is in human or heavenly realms, in places without difficulty, it is common to both defiled and purified categories. It should be known that the remaining limbs, as appropriate, all belong to both categories. Question: What ignorance ( 無明 ) not existing, does activity ( 行 ) not exist? What ignorance ceasing, does activity cease? Answer: There are three kinds of arising: entanglements ( 纏 ), latent tendencies ( 隨眠 ), and ignorance. With the cessation of this ignorance, that ignorance ceases. With its cessation, activity also ceases accordingly. Question: What activity not existing, does consciousness ( 識 ) not exist? What activity ceasing, does consciousness cease? Answer: Activities in one's own continuum, already done and already ceased, and not yet having arisen antidotes ( 對治 ). Also, because of mental activity, there arise bodily and verbal activities. Because of this existence, that exists. Because of its non-existence, that conditioned consciousness also does not exist. If this completely ceases, it should be known that consciousness also ceases accordingly. Question: What consciousness not existing, do name and form ( 名色 ) not exist? What consciousness ceasing, do name and form cease? Answer: Seed consciousness not existing, fruit consciousness does not exist. With both ceasing, both name and form cease. As the principle of consciousness in relation to name and form, so it is with the remaining limbs up to feeling ( 受 ), as appropriate, it should be known to be the same. As the principle of ignorance conditioning activity, so it is with craving conditioning grasping ( 取 ), and grasping conditioning becoming ( 有 ), it should be known to be the same. As the principle of activity conditioning consciousness, so it is with becoming conditioning birth, it should be known to be the same. As the principle of consciousness conditioning name and form, so it is with birth conditioning old age and death ( 老死 ), it should be known to be the same. Question: What feeling not existing, does craving ( 愛 ) not exist? What feeling ceasing, does craving cease? Answer: As the principle of activity conditioning consciousness, it should be known to be the same. Question: As previously said, of the eight doors of dependent origination, how many doors are manifested by the twelve limbs of dependent origination, and how many are not? Answer: Three doors are manifested by them, namely, two are manifested by a portion, and one is manifested by the whole. The remaining doors are not.
等為二一分所顯。謂內識生門。自業所作門。何等為一全分所顯。謂有情世間轉門。問不如實知緣起道理者。有幾種過患耶。答有五。謂起我見。及能發起前際俱行見。如前際俱行見。如是后際俱行見。前後際俱行見亦爾。又于彼見猛利堅執。有取有怖。于現法中。不般涅槃。是名第五過患。問如實知者有幾種勝利耶。答翻前五過應知勝利亦有五種。複次是十二支緣起。幾支是實有。謂九。幾支非實有。謂余。幾一事為自性。謂五。幾非一事為自性。謂余。幾是所知障因。謂一。幾能生苦。謂五。幾苦胎藏。謂五。幾唯是苦。謂二。幾說為因分。謂前六。無明乃至觸。及愛取有三說為因分。幾說為果分。謂后二說為果分。幾說為雜因果分。謂所餘支說為雜分。所以者何。有二種受。名為雜分。一謂后法以觸為緣因受。二謂現法與愛為緣果受。此二雜說為觸緣受。複次幾支能生愛非愛境界果。幾支能生自體果。謂前六支能生前果。后三支能生後果。一支俱生二果。複次幾支樂受俱行。謂除二所餘支。幾支苦受俱行。謂即彼及所除中一。幾支不苦不樂受俱行。謂如樂受道理應知。幾支不與受俱行。謂所除中一。複次幾支壞苦攝。謂樂受俱行支。及非受俱行支一分。幾支苦苦攝。謂苦受俱行支。及非受俱行支一分。幾支行苦
【現代漢語翻譯】 現代漢語譯本： 這些是二一分所顯示的（等為二一分所顯）。指的是內識生門，以及由自身業力所造成的門（謂內識生門。自業所作門）。 哪些是一全分所顯示的？指的是有情世間的運轉之門（何等為一全分所顯。謂有情世間轉門）。 問：不如實瞭解緣起道理的人，有哪幾種過患呢？ 答：有五種。分別是：生起我見，以及能夠發起對過去際的俱行見。如同過去際的俱行見一樣，未來際的俱行見，以及前後際的俱行見也是如此。並且對於這些見解，會猛烈地執著，產生取捨和恐懼，在現世中無法般涅槃（問不如實知緣起道理者。有幾種過患耶。答有五。謂起我見。及能發起前際俱行見。如前際俱行見。如是后際俱行見。前後際俱行見亦爾。又于彼見猛利堅執。有取有怖。于現法中。不般涅槃）。這是第五種過患。 問：如實瞭解緣起道理的人，有哪幾種勝利呢？ 答：與前面五種過患相反，應該知道勝利也有五種（問如實知者有幾種勝利耶。答翻前五過應知勝利亦有五種）。 再者，在這十二支緣起中，有幾支是真實存在的？是九支。有幾支不是真實存在的？是剩餘的支。有幾支以單一事物為自性？是五支。有幾支不是以單一事物為自性？是剩餘的支。有幾支是所知障的因？是一支。有幾支能夠產生痛苦？是五支。有幾支是痛苦的胎藏？是五支。有幾支僅僅是痛苦？是二支。有幾支被說為因分？是前六支，即無明乃至觸，以及愛、取、有這三支被說為因分。有幾支被說為果分？是后二支被說為果分。有幾支被說為雜因果分？是剩餘的支被說為雜分（複次是十二支緣起。幾支是實有。謂九。幾支非實有。謂余。幾一事為自性。謂五。幾非一事為自性。謂余。幾是所知障因。謂一。幾能生苦。謂五。幾苦胎藏。謂五。幾唯是苦。謂二。幾說為因分。謂前六。無明乃至觸。及愛取有三說為因分。幾說為果分。謂后二說為果分。幾說為雜因果分。謂所餘支說為雜分）。 為什麼這樣說呢？因為有兩種受，被稱為雜分。第一種是后法以觸為緣的因受，第二種是現法與愛為緣的果受。這兩種混合起來被稱為觸緣受（所以者何。有二種受。名為雜分。一謂后法以觸為緣因受。二謂現法與愛為緣果受。此二雜說為觸緣受）。 再者，有幾支能夠產生可愛和不可愛境界的果？有幾支能夠產生自身果？是前六支能夠產生前一種果，后三支能夠產生后一種果，有一支同時產生兩種果（複次幾支能生愛非愛境界果。幾支能生自體果。謂前六支能生前果。后三支能生後果。一支俱生二果）。 再者，有幾支與樂受同時生起？是除了二支以外的剩餘支。有幾支與苦受同時生起？是那剩餘的支以及被排除的支中的一支。有幾支與不苦不樂受同時生起？應該像理解樂受那樣理解。有幾支不與受同時生起？是被排除的支中的一支（複次幾支樂受俱行。謂除二所餘支。幾支苦受俱行。謂即彼及所除中一。幾支不苦不樂受俱行。謂如樂受道理應知。幾支不與受俱行。謂所除中一）。 再者，有幾支屬於壞苦所攝？是與樂受同時生起的支，以及不與受同時生起的支的一部分。有幾支屬於苦苦所攝？是與苦受同時生起的支，以及不與受同時生起的支的一部分。有幾支屬於行苦（複次幾支壞苦攝。謂樂受俱行支。及非受俱行支一分。幾支苦苦攝。謂苦受俱行支。及非受俱行支一分。幾支行苦）
【English Translation】 English version: These are manifested by the two-one division (Deng wei er yi fen suo xian). This refers to the gate of inner consciousness and the gate created by one's own karma (Wei nei shi sheng men. Zi ye suo zuo men). What is manifested by the one whole division? This refers to the gate of the sentient beings' world's turning (He deng wei yi quan fen suo xian. Wei you qing shi jian zhuan men). Question: What are the kinds of faults for those who do not truly understand the principle of dependent origination? Answer: There are five. They are: arising of the view of self, and being able to initiate the co-arising view of the past extreme. Just like the co-arising view of the past extreme, so are the co-arising view of the future extreme and the co-arising view of both past and future extremes. Moreover, one will fiercely cling to these views, generating attachment and fear, and will not attain Parinirvana in the present life (Wen bu ru shi zhi yuan qi dao li zhe. You ji zhong guo huan ye. Da you wu. Wei qi wo jian. Ji neng fa qi qian ji ju xing jian. Ru qian ji ju xing jian. Ru shi hou ji ju xing jian. Qian hou ji ju xing jian yi er. You yu bi jian meng li jian zhi. You qu you bu. Yu xian fa zhong. Bu ban nie pan). This is the fifth fault. Question: What are the kinds of victories for those who truly understand? Answer: Reversing the previous five faults, it should be known that there are also five kinds of victories (Wen ru shi zhi zhe you ji zhong sheng li ye. Da fan qian wu guo ying zhi sheng li yi you wu zhong). Furthermore, in these twelve links of dependent origination, how many links are truly existent? Nine links. How many links are not truly existent? The remaining links. How many links have a single thing as their nature? Five links. How many links do not have a single thing as their nature? The remaining links. How many links are the cause of the obscuration of the knowable? One link. How many links can generate suffering? Five links. How many links are the womb of suffering? Five links. How many links are solely suffering? Two links. How many links are said to be the causal division? The first six links, namely ignorance up to contact, and the three links of craving, grasping, and existence, are said to be the causal division. How many links are said to be the resultant division? The latter two links are said to be the resultant division. How many links are said to be the mixed cause-and-effect division? The remaining links are said to be the mixed division (Fu ci shi shi er zhi yuan qi. Ji zhi shi shi you. Wei jiu. Ji zhi fei shi you. Wei yu. Ji yi shi wei zi xing. Wei wu. Ji fei yi shi wei zi xing. Wei yu. Ji shi suo zhi zhang yin. Wei yi. Ji neng sheng ku. Wei wu. Ji ku tai zang. Wei wu. Ji wei shi ku. Wei er. Ji shuo wei yin fen. Wei qian liu. Wu ming nai zhi chu. Ji ai qu you san shuo wei yin fen. Ji shuo wei guo fen. Wei hou er shuo wei guo fen. Ji shuo wei za yin guo fen. Wei suo yu zhi shuo wei za fen). Why is this said? Because there are two kinds of feeling (vedana), called the mixed division. The first is the causal feeling of the later dharma with contact as the condition, and the second is the resultant feeling of the present dharma with craving as the condition. These two mixed together are called contact-conditioned feeling (Suo yi zhe he. You er zhong shou. Ming wei za fen. Yi wei hou fa yi chu wei yuan yin shou. Er wei xian fa yu ai wei yuan guo shou. Ci er za shuo wei chu yuan shou). Furthermore, how many links can generate the result of lovable and unlovable realms? How many links can generate the result of self? The first six links can generate the former result, the latter three links can generate the latter result, and one link generates both results simultaneously (Fu ci ji zhi neng sheng ai fei ai jing jie guo. Ji zhi neng sheng zi ti guo. Wei qian liu zhi neng sheng qian guo. Hou san zhi neng sheng hou guo. Yi zhi ju sheng er guo). Furthermore, how many links arise simultaneously with pleasant feeling? The remaining links except for two. How many links arise simultaneously with painful feeling? That remaining link and one of the excluded links. How many links arise simultaneously with neither-pleasant-nor-painful feeling? It should be understood in the same way as understanding pleasant feeling. How many links do not arise simultaneously with feeling? One of the excluded links (Fu ci ji zhi le shou ju xing. Wei chu er suo yu zhi. Ji zhi ku shou ju xing. Wei ji bi ji suo chu zhong yi. Ji zhi bu ku bu le shou ju xing. Wei ru le shou dao li ying zhi. Ji zhi bu yu shou ju xing. Wei suo chu zhong yi). Furthermore, how many links are included in the suffering of change? The links that arise simultaneously with pleasant feeling, and a portion of the links that do not arise simultaneously with feeling. How many links are included in the suffering of suffering? The links that arise simultaneously with painful feeling, and a portion of the links that do not arise simultaneously with feeling. How many links are included in the suffering of conditioning (Fu ci ji zhi huai ku she. Wei le shou ju xing zhi. Ji fei shou ju xing zhi yi fen. Ji zhi ku ku she. Wei ku shou ju xing zhi. Ji fei shou ju xing zhi yi fen. Ji zhi xing ku)
攝。謂所有壞苦。苦苦支。亦是行苦支。或有行苦所攝。非餘二苦。謂不苦不樂受俱行支。及非受俱行支一分。問於一切生處及三摩缽底中。皆有一切支現行可得耶。答不可得。謂無想天中。及滅盡定。無想定中。有色支可得。非無色支。若生無色界。無色支可得。非有色支。問頗有依支得離支耶。答有。謂依上地支。離下地支。此但一分非全。唯暫時非究竟。問幾支染污。幾支不染污。答三染。余通二種。若不染污。善及無覆無記別故。分為二種應知。問幾支欲界系。答一切支。和合等起故。問幾支色界系。答一切一分。問云何應知。彼有老耶。答彼諸行有朽壞腐敗性故。如色界系。當知無色界系亦爾。問幾支是學。答無。問幾支是無學。答亦無。問幾支是非學非無學。答一切。問所有善有漏支。彼何故非學耶。答墮流轉故。若學所有善有漏法。彼與流轉相違故。及用明為緣故非支。問預流果當言幾支已斷耶。答一切一分無全斷者。如預流果。如是一來果亦爾。問不還果當言幾支已斷耶。答欲界一切。色無色界不定。
問阿羅漢當言幾支已斷耶。答三界一切。複次于彼彼經中。由幾種言說道理說緣起耶。謂略說由六種言說道理。一由順次第說。二由逆次第說。三由一分支說。四由具分支說。五由黑品說。六由
【現代漢語翻譯】 現代漢語譯本 攝（Samgraha，包含）。指的是所有壞苦（viparinama-duhkha，變異之苦）。苦苦支（duhkha-duhkha-anga，苦受之支）也是行苦支（samskara-duhkha-anga，行蘊之苦）。或者有些屬於行苦所包含，但不屬於其餘兩種苦，指的是與不苦不樂受（adukkhamasukha-vedana，舍受）相應的支，以及不與受相應的支的一部分。 問：在一切生處（sarva-utpatti-sthana，所有輪迴之處）以及三摩缽底（samapatti，等至，禪定）中，是否所有支都能現行可得呢？ 答：不可得。例如在無想天（Asamjnika-deva，無想有情天）中，以及滅盡定（nirodha-samapatti，滅盡定），無想定（Asamjnika-samapatti，無想定）中，有色支（rupa-anga，色蘊之支）可以得到，但無色支（arupa-anga，無色蘊之支）得不到。如果生於無（Arupa-dhatu，無色界），無色支可以得到，但有色支得不到。 問：是否有可能依靠某個支而脫離另一個支呢？ 答：有。例如依靠上地（uttara-bhumi，更高的禪定層次）的支，脫離下地（avara-bhumi，較低的禪定層次）的支。但這只是一部分，不是全部，只是暫時的，不是究竟的。 問：有多少支是染污的（sasrava，有漏的）？有多少支是不染污的（anasrava，無漏的）？ 答：三個支是染污的。其餘的支通於兩種（既可以是染污的，也可以是不染污的）。如果不染污，是因為有善（kusala，善）、無覆無記（avyakrta，無覆無記）的差別，所以分為兩種，應當知道。 問：有多少支屬於欲界系（Kama-dhatu，欲界）？ 答：一切支。因為是和合等起（samagri-samutthana，因緣和合而生起）的緣故。 問：有多少支屬於系（Rupa-dhatu，色界）？ 答：一切支的一部分。 問：應當如何知道，在界有老（jarata，衰老）呢？ 答：因為界的諸行（samskara，行蘊）具有朽壞腐敗的性質。如同系，應當知道無系（Arupa-dhatu，無色界）也是如此。 問：有多少支是學（saiksa，有學）？ 答：沒有。 問：有多少支是無學（asiksa，無學）？ 答：也沒有。 問：有多少支是非學非無學（naiva-saiksa-nasiksa，非有學非無學）？ 答：一切。 問：所有善的有漏支，為什麼不是學支呢？ 答：因為會墮入流轉（samsara，輪迴）之中。如果學支是所有善的有漏法，那麼它與流轉是相違背的，並且因為以明（vidya，明）為緣故，所以不是支。 問：預流果（srota-apanna-phala，須陀洹果）應當說斷了多少支呢？ 答：一切支的一部分，沒有全部斷除的。如同預流果，一來果（sakrdagamin-phala，斯陀含果）也是如此。 問：不還果（anagamin-phala，阿那含果）應當說斷了多少支呢？ 答：欲界的一切，以及色界和無**界的不定支。 問：阿羅漢（arhat，阿羅漢）應當說斷了多少支呢？ 答：三界（tri-dhatu，欲界、色界、無色界）的一切。 複次，在各種經典中，通過幾種言說道理來說明緣起（pratitya-samutpada，緣起）呢？ 答：簡略地說，通過六種言說道理來說明。一是通過順次第說（anuloma-krama，順向次第），二是通過逆次第說（pratiloma-krama，逆向次第），三是通過一分支說（ekanga-krama，單一支分），四是通過具分支說（sarvanga-krama，完整支分），五是通過黑品說（krsna-paksa，黑品），六是通過白品說（sukla-paksa，白品）。
【English Translation】 English version Samgraha (Collection). It refers to all viparinama-duhkha (suffering of change). The duhkha-duhkha-anga (element of suffering from suffering) is also a samskara-duhkha-anga (element of suffering from formations). Or some are included in samskara-duhkha, but do not belong to the other two sufferings, referring to the elements associated with adukkhamasukha-vedana (neither-pleasant-nor-unpleasant feeling), and a portion of the elements not associated with feeling. Question: In all sarva-utpatti-sthana (places of birth) and samapatti (attainments, meditative states), can all elements be found in active manifestation? Answer: Not possible. For example, in the Asamjnika-deva (heaven of non-perception), and nirodha-samapatti (cessation attainment), and Asamjnika-samapatti (non-perception attainment), rupa-anga (element of form) can be found, but arupa-anga (element of formlessness) cannot. If born in Arupa-dhatu (formless realm), arupa-anga can be found, but rupa-anga cannot. Question: Is it possible to rely on one element to be liberated from another element? Answer: Yes. For example, relying on the elements of the uttara-bhumi (higher ground, higher meditative level), one is liberated from the elements of the avara-bhumi (lower ground, lower meditative level). But this is only a portion, not all, only temporary, not ultimate. Question: How many elements are sasrava (defiled)? How many elements are anasrava (undefiled)? Answer: Three elements are defiled. The remaining elements are common to both (can be either defiled or undefiled). If undefiled, it is because of the distinction between kusala (wholesome), and avyakrta (unspecified), so they are divided into two types, it should be known. Question: How many elements belong to Kama-dhatu (desire realm)? Answer: All elements. Because they arise from samagri-samutthana (arising from the aggregation of conditions). Question: How many elements belong to Rupa-dhatu (form realm)? Answer: A portion of all elements. Question: How should it be known that there is jarata (aging) in the Rupa-dhatu (form realm)? Answer: Because the samskara (formations) of the Rupa-dhatu have the nature of decay and corruption. Just like the Rupa-dhatu, it should be known that the Arupa-dhatu (formless realm) is also like this. Question: How many elements are saiksa (learner)? Answer: None. Question: How many elements are asiksa (non-learner)? Answer: Also none. Question: How many elements are naiva-saiksa-nasiksa (neither learner nor non-learner)? Answer: All. Question: Why are all wholesome, defiled elements not learner elements? Answer: Because they fall into samsara (cyclic existence). If learner elements are all wholesome, defiled dharmas, then they are contrary to samsara, and because they have vidya (knowledge) as their condition, they are not elements. Question: How many elements should be said to be abandoned by a srota-apanna-phala (stream-enterer)? Answer: A portion of all elements, none are completely abandoned. Just like the stream-enterer, the sakrdagamin-phala (once-returner) is also like this. Question: How many elements should be said to be abandoned by an anagamin-phala (non-returner)? Answer: All of the desire realm, and the indeterminate elements of the form and formless realms. Question: How many elements should be said to be abandoned by an arhat (arhat)? Answer: All of the three realms (tri-dhatu, desire, form, and formless realms). Furthermore, in various sutras, through how many kinds of statements and reasoning is pratitya-samutpada (dependent origination) explained? Answer: Briefly speaking, it is explained through six kinds of statements and reasoning. One is through anuloma-krama (forward order), two is through pratiloma-krama (reverse order), three is through ekanga-krama (single element), four is through sarvanga-krama (complete elements), five is through krsna-paksa (dark side), and six is through sukla-paksa (bright side).
白品說。問如世尊說緣起甚深。此甚深義。云何應知。答由十種相。應知緣起甚深義。謂依無常義。苦義。空義。無我義說。依無常義者。謂從自種子生。亦待他緣。又從他緣生。亦待自種子。又從自種子及從他緣生。而種及緣於此生事。無作無用。亦無運轉。又復此二因性功能。非不是有。又諸有支。雖無始來其相成就。然剎那剎那新新相轉。又緣起支雖剎那速滅。然似停住運動相現。依苦義者。謂緣起支。一味苦相而似三種相現。依空義者。謂緣起支。雖離有情作者受者。然似不離。顯現而說。依無我義者。謂緣起支。雖不自在實無有我相。然似我相顯現。依勝義諦。諸法自性雖不可說。而言諸法自性可說。問應以幾智知緣起耶。答二。謂以法住智。及真實智。云何以法住智。謂如佛施設開示。無倒而知。云何以真實智。謂如學見跡觀甚深義。問如世尊言。是諸緣起。非我所作亦非余作。所以者何。若佛出世。若不出世。安住法性法住法界。云何法性。云何法住。云何法界。答是諸緣起。無始時來。理成就性是名法性。如成就性。以無顛倒文句安立。是名法住。由此法住以彼法性為因。是故說彼名為法界。問如經言。生若無者。無處無位。生可是有。若一切種生非有者。生緣老死。應不可得。何故此中說彼自性緣
【現代漢語翻譯】 白品（Bái pǐn）說：『如果世尊說緣起（yuán qǐ，dependent origination）非常深奧，那麼這個深奧的含義應該如何理解呢？』回答：『應該通過十種相狀來理解緣起的深奧含義。』這十種相狀是：依據無常（wú cháng，impermanence）的含義、苦（kǔ，suffering）的含義、空（kōng，emptiness）的含義、無我（wú wǒ，non-self）的含義來說明。 依據無常的含義來說，是指從自身的種子產生，也依賴於其他的因緣。又從其他的因緣產生，也依賴於自身的種子。又從自身的種子以及其他的因緣產生，而種子和因緣對於這個產生的事情，沒有造作，沒有作用，也沒有運轉。而且這兩種因的性質和功能，並非不存在。而且各種有支（yǒu zhī，limbs of existence），雖然從無始以來其相狀已經成就，然而剎那剎那都在發生新的相狀轉變。而且緣起支雖然剎那間迅速滅亡，然而卻呈現出好像停住和運動的相狀。 依據苦的含義來說，是指緣起支，本來是一種苦的相狀，卻好像呈現出三種相狀。依據空的含義來說，是指緣起支，雖然離開了有情（yǒu qíng，sentient beings）、作者（zuò zhě，agent）和受者（shòu zhě，recipient），然而卻好像沒有離開，顯現出來並被述說。依據無我的含義來說，是指緣起支，雖然不自在，實際上沒有我的相狀，然而卻好像我的相狀顯現出來。依據勝義諦（shèng yì dì，ultimate truth），諸法的自性雖然不可說，然而卻說諸法的自性是可以說的。 問：『應該用幾種智慧來了解緣起呢？』答：『兩種。』這兩種智慧是：法住智（fǎ zhù zhì，wisdom of the abiding of phenomena）和真實智（zhēn shí zhì，wisdom of reality）。『什麼是法住智呢？』答：『就像佛陀施設開示那樣，沒有顛倒地瞭解。』『什麼是真實智呢？』答：『就像學習者見到跡象，觀察深奧的含義。』 問：『就像世尊所說，這些緣起，不是我所造作，也不是其他人所造作。這是為什麼呢？無論是佛陀出世，還是不出世，都安住在法性（fǎ xìng，nature of dharma）、法住（fǎ zhù，abiding of dharma）、法界（fǎ jiè，dharma realm）。什麼是法性？什麼是法住？什麼是法界？』答：『這些緣起，從無始以來，其道理就是成就的性質，這叫做「法性」。像這種成就的性質，用沒有顛倒的文句來安立，這叫做「法住」。由於這種法住以那種法性為因，所以說它叫做「法界」。』 問：『就像經文所說，如果生（shēng，birth）不存在，那麼就沒有處所，沒有位置，生怎麼可能存在呢？如果一切種類的生都不存在，那麼以生為緣的老死（lǎo sǐ，old age and death）應該不可能得到。為什麼這裡說它們的自性是緣起呢？』
【English Translation】 The White Class says: 'If the World Honored One says that dependent origination (yuán qǐ) is very profound, how should this profound meaning be understood?' The answer is: 'The profound meaning of dependent origination should be understood through ten aspects.' These ten aspects are: explained based on the meaning of impermanence (wú cháng), the meaning of suffering (kǔ), the meaning of emptiness (kōng), and the meaning of non-self (wú wǒ). According to the meaning of impermanence, it means that it arises from its own seed and also depends on other conditions. It also arises from other conditions and depends on its own seed. It arises from its own seed and other conditions, but the seed and conditions have no creation, no function, and no operation in this arising event. Moreover, the nature and function of these two causes are not non-existent. Furthermore, although the various limbs of existence (yǒu zhī) have been accomplished in their form since beginningless time, they are changing into new forms moment by moment. Moreover, although the limbs of dependent origination vanish quickly in an instant, they appear to be stationary and moving. According to the meaning of suffering, it means that the limbs of dependent origination are originally a single aspect of suffering, but they appear to have three aspects. According to the meaning of emptiness, it means that the limbs of dependent origination, although separated from sentient beings (yǒu qíng), agents (zuò zhě), and recipients (shòu zhě), appear to be inseparable, manifested and spoken of. According to the meaning of non-self, it means that the limbs of dependent origination, although not independent, actually have no aspect of self, but appear to have the aspect of self. According to the ultimate truth (shèng yì dì), although the self-nature of all dharmas is unspeakable, it is said that the self-nature of all dharmas is speakable. Question: 'How many kinds of wisdom should be used to understand dependent origination?' Answer: 'Two.' These two kinds of wisdom are: the wisdom of the abiding of phenomena (fǎ zhù zhì) and the wisdom of reality (zhēn shí zhì). 'What is the wisdom of the abiding of phenomena?' Answer: 'It is to understand without inversion, just as the Buddha establishes and reveals.' 'What is the wisdom of reality?' Answer: 'It is like a learner seeing the signs and observing the profound meaning.' Question: 'As the World Honored One said, these dependent originations are not made by me, nor are they made by others. Why is this? Whether the Buddha appears in the world or does not appear, he abides in the nature of dharma (fǎ xìng), the abiding of dharma (fǎ zhù), and the dharma realm (fǎ jiè). What is the nature of dharma? What is the abiding of dharma? What is the dharma realm?' Answer: 'These dependent originations, from beginningless time, have the nature of being accomplished in principle, which is called 'nature of dharma'. Like this nature of accomplishment, it is established with sentences that are not inverted, which is called 'abiding of dharma'. Because this abiding of dharma takes that nature of dharma as its cause, it is said to be called 'dharma realm'.' Question: 'As the sutra says, if birth (shēng) does not exist, then there is no place, no position, how can birth exist? If all kinds of birth do not exist, then old age and death (lǎo sǐ), which are conditioned by birth, should not be obtainable. Why does it say here that their self-nature is dependent origination?'
自性耶。答依自種子果生說故。謂識乃至受支。是生種子故。義說為生。由此有故。后時即此果支。名有緣生。如是余支。如經所說。隨其所應。盡當知。
問已說一切支非更互為緣。何故建立名色與識互為緣耶。答識于現法中。用名色為緣故。名色復於後法中。用識為緣故。所以者何。以于母腹中。有相續時。說互為緣故。由識為緣。于母腹中。諸精血色。名所攝受。和合共成羯羅藍性。即此名色為緣。復令彼識於此得住。問何故菩薩觀黑品時。唯至識支。其意轉還。非至余支耶。答由此二支更互為緣故。如識緣名色。如是名色亦緣識。是故觀心至識轉還。于余支中。無有如是轉還道理。於此一處。顯示更互為緣道理。故名轉還。于還滅品中。名色非是後有識還滅因。由此因緣復過觀察。問何因緣故說緣起支非自作。非他作。非俱作。亦非無因生耶。答生者非有故。緣無作用故。緣力所生故。問于緣起中。何等是苦芽。誰守養苦芽。何等為苦樹。答無明行緣所引識乃至受是苦芽。受緣所引愛。乃至有是守養苦芽。生與老死。當知是苦樹。問幾緣起支當知如炷。答識乃至受。問幾支如膏。答元明行。愛取有。問幾支如焰。答生老死應知。問何因緣故。于緣起黑品教中。說名增益。答一切有支純大苦聚為後果故。
【現代漢語翻譯】 現代漢語譯本 自性耶？答：依據各自的種子和果實產生而說。也就是說，識（consciousness）、乃至受（feeling）支，是產生種子的原因，因此從意義上說是『生』。因為有了這些，後來的果實支就被稱為『有緣生』。其餘的支，如經文所說，都應當根據它們各自的情況來理解。
問：既然已經說過一切支不是互相作為緣，為什麼還要建立名色（name and form）與識互相作為緣呢？答：識在現在這一生中，以名色為緣；名色又在下一生中，以識為緣。為什麼這樣說呢？因為在母親的腹中，有相續的時候，說是互相為緣的。由於識為緣，在母親腹中的精血等色，被名所攝受，和合共同形成羯羅藍（kalala）的性質。即此名色為緣，又使彼識在此得以安住。問：為什麼菩薩觀察黑品（dark side）時，只到識支，其意就返回，而不是到其餘的支呢？答：由於這兩支互相為緣。如識緣名色，名色也緣識。所以觀心到識就返回。在其餘的支中，沒有像這樣返回的道理。在此一處，顯示互相為緣的道理，所以稱為返回。在還滅品（cessation side）中，名色不是後有識還滅的原因，因此原因，再次進行觀察。問：因為什麼緣故說緣起支不是自己造作，不是他人造作，不是共同造作，也不是無因而生呢？答：因為生者不是實有，緣沒有作用，是緣的力量所生。問：在緣起中，什麼是苦芽？誰守養苦芽？什麼是苦樹？答：無明（ignorance）、行（volitional action）緣所引發的識乃至受是苦芽。受緣所引發的愛（craving）乃至有（becoming）是守養苦芽。生（birth）與老死（old age and death），應當知道是苦樹。問：幾個緣起支應當知道像燈炷？答：識乃至受。問：幾個支像燈油？答：無明、行、愛、取（grasping）、有。問：幾個支像火焰？答：生、老死應當知道。問：因為什麼緣故，在緣起黑品教中，說名增益？答：因為一切有支純粹是大苦聚集的結果。
【English Translation】 English version Is it self-nature? Answer: It is said to arise according to its own seeds and fruits. That is to say, consciousness (識, shì) and even feeling (受, shòu) are the causes of generating seeds, so in meaning, it is said to be 'birth'. Because of these, the subsequent fruit branches are called 'conditionally arisen' (有緣生, yǒu yuán shēng). The remaining branches, as stated in the scriptures, should all be understood according to their respective situations.
Question: Since it has already been said that all branches do not mutually act as conditions, why establish name and form (名色, míng sè) and consciousness as mutually conditioning each other? Answer: Consciousness, in this present life, takes name and form as its condition; name and form, in the next life, take consciousness as its condition. Why is this so? Because when there is continuity in the mother's womb, it is said that they are mutually conditioning. Due to consciousness being the condition, the essence and blood, etc., in the mother's womb are embraced by name, and together form the nature of kalala (羯羅藍). This name and form, in turn, allows that consciousness to abide therein. Question: Why, when a Bodhisattva observes the dark side, does it only reach the consciousness branch, and the mind returns, not reaching the other branches? Answer: Because these two branches are mutually conditioning. Just as consciousness conditions name and form, name and form also condition consciousness. Therefore, when the mind observes to consciousness, it returns. In the other branches, there is no such principle of returning. In this one place, the principle of mutual conditioning is shown, so it is called returning. In the cessation side, name and form are not the cause of the cessation of subsequent consciousness, therefore, the cause is observed again. Question: For what reason is it said that the branches of dependent origination are not self-made, not other-made, not jointly made, nor born without a cause? Answer: Because the one who is born is not truly existent, the condition has no function, it is born from the power of conditions. Question: In dependent origination, what is the sprout of suffering? Who guards and nourishes the sprout of suffering? What is the tree of suffering? Answer: Ignorance (無明, wú míng) and volitional action (行, xíng) conditioning consciousness and even feeling are the sprouts of suffering. Feeling conditioning craving (愛, ài) and even becoming (有, yǒu) are what guard and nourish the sprout of suffering. Birth (生, shēng) and old age and death (老死, lǎo sǐ) should be known as the tree of suffering. Question: How many branches of dependent origination should be known as like the wick of a lamp? Answer: Consciousness and even feeling. Question: How many branches are like the lamp oil? Answer: Ignorance, volitional action, craving, grasping (取, qǔ), and becoming. Question: How many branches are like the flame? Answer: Birth, old age, and death should be known. Question: For what reason, in the teaching of the dark side of dependent origination, is it said that name is increased? Answer: Because all the branches of existence are purely the result of a great accumulation of suffering.
又諸有支前前為緣。後後所隨故。問何因緣故。于白品教中。說名損減。答由一切支前前永斷後后減故。又是純大苦聚損減因故。問幾緣起支名有因法。答謂前七。問幾緣起支名有因苦。答餘五。問幾支滅是漏盡所顯。答三。問幾支滅是緣盡所顯。答即此三是余支緣故。問幾支滅是受盡所顯。答一。謂由煩惱已斷故。所依滅時。此一切受。皆永息滅故。問何因緣故。依止緣起。建立七十七智耶。答為顯有因雜染智故。又復為顯于自相續自已所作雜染智故。又復為顯前際諸支無始時故。又復為顯后際諸支容有雜染還滅義故。又復為顯支所不攝諸有漏慧遍知義故。於一一支。皆作七智。當知總有七十七智。問何因緣故。于緣起中。建立四十四智耶。答為顯於一一支依四聖諦觀察道理。是故總有四十四智。複次若生欲界。依欲界身。引發上地若眼若耳。由此見聞下地自地所有色聲。又依此身。起三界意及不繫意。而現在前。若生色無色界。除其下地。一切現前。如在欲界。
複次此三種雜染。謂煩惱雜染。業雜染。生雜染。為欲斷故。修六種現觀。應知何等為六。謂思現觀。信現觀。戒現觀。現觀智諦現觀。現觀邊智諦現觀。究竟現觀。
瑜伽師地論卷第十 大正藏第 30 冊 No. 1579 瑜伽師地
【現代漢語翻譯】 現代漢語譯本 此外，諸有支（bhavaṅga，存在的組成部分）以前面的為緣，後面的隨之而生。問：是何因緣，在白品教（śukla-pakṣa，善良的教義）中，說名為損減（hāni，減少）？答：由於一切支以前面的永斷，後面的就減少的緣故。而且這是純粹大苦聚集損減的原因。問：有幾個緣起支（pratītyasamutpāda-aṅga，緣起支分）被稱為有因法（hetu-dharma，有原因的法）？答：是前面的七個。問：有幾個緣起支被稱為有因苦（hetu-duḥkha，有原因的苦）？答：是其餘的五個。問：有幾個支的滅是漏盡（āsrava-kṣaya，煩惱的止息）所顯示的？答：三個。問：有幾個支的滅是緣盡（pratyaya-kṣaya，因緣的止息）所顯示的？答：就是這三個，因為它們是其餘支的緣故。問：有幾個支的滅是受盡（vedanā-kṣaya，感受的止息）所顯示的？答：一個。就是由於煩惱已經斷除的緣故，所依（āśraya，依賴）滅的時候，這一切的感受，都永遠止息的緣故。問：是何因緣，依止緣起，建立七十七智（saptasaptati-jñāna，七十七種智慧）呢？答：爲了顯示有因雜染智（hetu-saṃkleśa-jñāna，有原因的染污智慧）的緣故。又爲了顯示于自相續（sva-saṃtāna，自身的相續）自己所作雜染智的緣故。又爲了顯示前際（pūrvānta，過去際）諸支無始時的緣故。又爲了顯示后際（aparantā，未來際）諸支容有雜染還滅義的緣故。又爲了顯示支所不攝諸有漏慧（sāsrava-prajñā，有煩惱的智慧）遍知義（parijñā，完全理解）的緣故，於一一支，都作七智。應當知道總共有七十七智。問：是何因緣，于緣起中，建立四十四智（catuścatvāriṃśat-jñāna，四十四種智慧）呢？答：爲了顯示於一一支依四聖諦（catvāri āryasatyāni，四種高貴的真理）觀察道理。是故總共有四十四智。複次，如果生欲界（kāmadhātu，慾望的領域），依欲界身，引發上地若眼若耳，由此見聞下地自地所有色聲。又依此身，起三界意（traidhātuka-manas，三界的意識）及不繫意（anāsrava-manas，無漏的意識），而現在前。若生色無色界（rūpārūpadhātu，色界和無色界），除了其下地，一切現前，如在欲界。 複次，此三種雜染（saṃkleśa，染污），謂煩惱雜染（kleśa-saṃkleśa，煩惱的染污），業雜染（karma-saṃkleśa，業的染污），生雜染（janma-saṃkleśa，生的染污），為欲斷故，修六種現觀（abhisamaya，現觀）。應知何等為六？謂思現觀（mati-abhisamaya，思考的現觀），信現觀（śraddhā-abhisamaya，信仰的現觀），戒現觀（śīla-abhisamaya，戒律的現觀），現觀智諦現觀（abhisamaya-jñāna-satya-abhisamaya，現觀智慧的真理現觀），現觀邊智諦現觀（abhisamayānta-jñāna-satya-abhisamaya，現觀邊際智慧的真理現觀），究竟現觀（niṣṭhā-abhisamaya，究竟的現觀）。 《瑜伽師地論》卷第十 大正藏第 30 冊 No. 1579 《瑜伽師地》
【English Translation】 English version Furthermore, each of the constituents of existence (bhavaṅga) is conditioned by the preceding one, with the subsequent one following. Question: For what reason is it called 'decrease' (hāni) in the teachings of the white side (śukla-pakṣa)? Answer: Because with the complete cessation of each preceding constituent, the subsequent one decreases. Moreover, it is the cause of the decrease of the pure mass of great suffering. Question: How many constituents of dependent origination (pratītyasamutpāda-aṅga) are called 'conditioned dharmas' (hetu-dharma)? Answer: The first seven. Question: How many constituents of dependent origination are called 'conditioned suffering' (hetu-duḥkha)? Answer: The remaining five. Question: The cessation of how many constituents is revealed by the exhaustion of outflows (āsrava-kṣaya)? Answer: Three. Question: The cessation of how many constituents is revealed by the exhaustion of conditions (pratyaya-kṣaya)? Answer: These same three, because they are the conditions for the remaining constituents. Question: The cessation of how many constituents is revealed by the exhaustion of feeling (vedanā-kṣaya)? Answer: One. That is, because afflictions have already been eliminated, when the basis (āśraya) ceases, all these feelings are extinguished forever. Question: For what reason are the seventy-seven wisdoms (saptasaptati-jñāna) established based on dependent origination? Answer: To reveal the wisdom of conditioned defilement (hetu-saṃkleśa-jñāna). Also, to reveal the wisdom of defilement created by oneself in one's own continuum (sva-saṃtāna). Also, to reveal that the constituents of the past extreme (pūrvānta) are without beginning. Also, to reveal that the constituents of the future extreme (aparantā) may have the meaning of the reversal of defilement. Also, to reveal the meaning of the complete knowledge (parijñā) of defiled wisdom (sāsrava-prajñā) not included in the constituents. In each constituent, seven wisdoms are made. It should be known that there are a total of seventy-seven wisdoms. Question: For what reason are the forty-four wisdoms (catuścatvāriṃśat-jñāna) established in dependent origination? Answer: To reveal the principle of observing each constituent based on the Four Noble Truths (catvāri āryasatyāni). Therefore, there are a total of forty-four wisdoms. Furthermore, if one is born in the desire realm (kāmadhātu), relying on the body of the desire realm, one can generate the faculties of the higher realms, such as eyes and ears, and thereby see and hear the forms and sounds of the lower and own realms. Also, relying on this body, one can generate the minds of the three realms (traidhātuka-manas) and the unconditioned mind (anāsrava-manas), which then manifest. If one is born in the form and formless realms (rūpārūpadhātu), everything manifests except for the lower realms, as in the desire realm. Furthermore, these three kinds of defilement (saṃkleśa), namely, the defilement of afflictions (kleśa-saṃkleśa), the defilement of karma (karma-saṃkleśa), and the defilement of birth (janma-saṃkleśa), are to be abandoned. Therefore, six kinds of direct realization (abhisamaya) should be cultivated. What are these six? They are: the direct realization of thought (mati-abhisamaya), the direct realization of faith (śraddhā-abhisamaya), the direct realization of discipline (śīla-abhisamaya), the direct realization of the truth of wisdom (abhisamaya-jñāna-satya-abhisamaya), the direct realization of the truth of wisdom at the limit of direct realization (abhisamayānta-jñāna-satya-abhisamaya), and the ultimate direct realization (niṣṭhā-abhisamaya). Yogācārabhūmi-śāstra, Volume 10 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi
論
瑜伽師地論卷第十一
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中三摩呬多地第六之一
已說有尋有伺等三。云何三摩呬多地。嗢拖南曰。
總標與安立 作意相差別 攝諸經宗要 最後眾雜義
若略說三摩呬多地。當知由總標故。安立故。作意差別故。相差別故。略攝諸經宗要等故。
云何總標。謂此地中略有四種。一者靜慮。二者解脫。三者等持。四者等至。靜慮者。謂四靜慮。一從離生有尋有伺靜慮。二從定生無尋無伺靜慮。三離喜靜慮。四舍念清凈靜慮。解脫者。謂八解脫。一有色觀諸色解脫。二內無色想觀外諸色解脫。三凈解脫身作證具足住解脫。四空無邊處解脫。五識無邊處解脫。六無所有處解脫。七非想非非想處解脫。八想受滅身作證具足住解脫。等持者。謂三三摩地。一空。二無愿。三無相。復有三種。謂有尋有伺。無尋唯伺無尋無伺。復有三種。謂小大無量。復有二種。謂一分修。具分修。復有三種。謂喜俱行。樂俱行。舍俱行。復有四種。謂四修定。復有五種。謂五聖智三摩地。復有五種。謂聖五支三摩地。復有有因有具聖正三摩地。復有金剛喻三摩地。復有有學無學。非學非無學等三摩地。等至者。謂五現見三摩缽底。八勝處三摩缽
【現代漢語翻譯】 現代漢語譯本 論
《瑜伽師地論》卷第十一
彌勒菩薩說
三藏法師玄奘奉 詔譯 本地分中三摩呬多地第六之一
已說有尋有伺等三。云何三摩呬多地（Samāhita-bhūmi）？嗢拖南（Uddāna）曰：
總標與安立 作意相差別 攝諸經宗要 最後眾雜義
若略說三摩呬多地（Samāhita-bhūmi），當知由總標故，安立故，作意差別故，相差別故，略攝諸經宗要等故。
云何總標？謂此地中略有四種。一者靜慮（Dhyāna），二者解脫（Vimoksha），三者等持（Samādhi），四者等至（Samāpatti）。靜慮（Dhyāna）者，謂四靜慮。一從離生有尋有伺靜慮，二從定生無尋無伺靜慮，三離喜靜慮，四舍念清凈靜慮。解脫（Vimoksha）者，謂八解脫。一有色觀諸色解脫，二內無色想觀外諸色解脫，三凈解脫身作證具足住解脫，四空無邊處解脫（Ākāśānantyāyatana-vimoksha），五識無邊處解脫（Vijñānānantyāyatana-vimoksha），六無所有處解脫（Ākiñcanyāyatana-vimoksha），七非想非非想處解脫（Naivasaṃjñānāsaṃjñāyatana-vimoksha），八想受滅身作證具足住解脫。等持（Samādhi）者，謂三三摩地（Samādhi）。一空，二無愿，三無相。復有三種。謂有尋有伺，無尋唯伺，無尋無伺。復有三種。謂小大無量。復有二種。謂一分修，具分修。復有三種。謂喜俱行，樂俱行，舍俱行。復有四種。謂四修定。復有五種。謂五聖智三摩地（Samādhi）。復有五種。謂聖五支三摩地（Samādhi）。復有有因有具聖正三摩地（Samādhi）。復有金剛喻三摩地（Samādhi）。復有有學無學，非學非無學等三摩地（Samādhi）。等至（Samāpatti）者，謂五現見三摩缽底（Samāpatti）。八勝處三摩缽底（Samāpatti）。
【English Translation】 English version Treatise
Yogācārabhūmi-śāstra, Volume 11
By Maitreya Bodhisattva
Translated under Imperial Order by the Tripiṭaka Master Xuanzang, The Sixth Section on Samāhita-bhūmi in the Local Division, Part 1
The three, namely with investigation and with discernment, etc., have been discussed. What is the Samāhita-bhūmi (the Ground of Concentration)? The Uddāna (summary verses) says:
General characteristics and establishment, differences in attention and characteristics, Summarizing the essential principles of the scriptures, and finally, various miscellaneous meanings.
If briefly describing the Samāhita-bhūmi (the Ground of Concentration), know that it is due to general characteristics, establishment, differences in attention, differences in characteristics, and briefly summarizing the essential principles of the scriptures, etc.
What are the general characteristics? In this ground, there are briefly four types: first, Dhyāna (meditative absorption); second, Vimoksha (liberation); third, Samādhi (concentration); fourth, Samāpatti (attainment). Dhyāna (meditative absorption) refers to the four Dhyānas: first, Dhyāna with investigation and with discernment born from detachment; second, Dhyāna without investigation and without discernment born from concentration; third, Dhyāna detached from joy; fourth, Dhyāna of purity of equanimity and mindfulness. Vimoksha (liberation) refers to the eight liberations: first, liberation through contemplating forms with form; second, liberation through contemplating external forms without internal form-perception; third, liberation through the pure liberation attained by realizing it with the body and abiding in it fully; fourth, Ākāśānantyāyatana-vimoksha (liberation of the sphere of infinite space); fifth, Vijñānānantyāyatana-vimoksha (liberation of the sphere of infinite consciousness); sixth, Ākiñcanyāyatana-vimoksha (liberation of the sphere of no-thingness); seventh, Naivasaṃjñānāsaṃjñāyatana-vimoksha (liberation of the sphere of neither perception nor non-perception); eighth, liberation attained by realizing the cessation of perception and feeling with the body and abiding in it fully. Samādhi (concentration) refers to the three Samādhis: emptiness, wishlessness, and signlessness. There are also three types: with investigation and with discernment, without investigation but with only discernment, and without investigation and without discernment. There are also three types: small, large, and immeasurable. There are also two types: partial cultivation and complete cultivation. There are also three types: accompanied by joy, accompanied by pleasure, and accompanied by equanimity. There are also four types: the four cultivations of concentration. There are also five types: the Samādhi of the five noble wisdoms. There are also five types: the Samādhi of the five noble factors. There is also the noble right Samādhi with cause and with condition. There is also the Vajra-like Samādhi. There are also the Samādhis of those who are still learning, those who have completed learning, and those who are neither learning nor have completed learning. Samāpatti (attainment) refers to the five Samāpattis of direct perception and the eight Samāpattis of mastery.
底。十遍處三摩缽底。四無色三摩缽底。無想三摩缽底。滅盡定等三摩缽底。
云何安立。謂唯此等名等引地。非於欲界心一境性。由此定等。無悔歡喜安樂所引。欲界不爾。非欲界中於法全無審正觀察。
複次初靜慮中。說離生喜。由證住此斷除五法。謂欲所引喜。欲所引憂。不善所引喜。不善所引憂。不善所引舍。又於五法修習圓滿。謂歡喜安樂。及三摩地。欲所引喜者。于妙五欲。若初得時。若已證得。正受用時。或見或聞。或曾領受。由此諸緣。憶念歡喜。欲所引憂者。于妙五欲。若求不遂。若已受用更不復得。或得已便失。由此諸緣多生憂惱。不善所引喜者。謂如有一與喜樂俱而行殺業乃至邪見。不善所引憂者。謂如有一與憂苦俱而行殺業乃至邪見。不善所引舍者。謂如有一或王王等或余宰官或尊尊等自不樂為殺等惡業。然其僕使作惡業時。忍而不制。亦不安處毗奈耶中。由縱舍故。遂造惡業。彼於此業。現前領解非不現前。又住于舍。尋求伺察。為惡方便。又于諸惡。耽著不斷。引發于舍。又于不善現前轉時。發起中庸非苦樂受。歡者。謂從本來清凈行者觀資糧地所修凈行無悔為先。慰意適悅心欣踴性。喜者。謂正修習方便為先。深慶適悅心欣踴性安者。謂離粗重身心調適性。樂者。謂由如
【現代漢語翻譯】 現代漢語譯本： 底。十遍處三摩缽底（Dasa kasina samapatti，十種觀想處所達到的禪定）。四無色三摩缽底（Catu arupa samapatti，四種無色界禪定）。無想三摩缽底（Asanna samapatti，無想定的禪定）。滅盡定等三摩缽底（Nirodha samapatti，滅盡定的禪定）。
什麼是安立？意思是隻有這些才能被稱為等引地（Samahita bhumi，心專注一境的境界）。在欲界（Kama-dhatu，眾生有情慾的境界）中，心不能專注于單一境界。因為這些禪定等是由無悔、歡喜和安樂所引導的，而欲界則不然。在欲界中，對於法並非完全沒有審慎和正確的觀察。
此外，在初禪（初靜慮）中，說的是離生喜（Vivekaja-piti，由遠離欲界煩惱而生起的喜悅）。這是因為證得並安住於此禪定，斷除了五種法：即欲所引喜、欲所引憂、不善所引喜、不善所引憂、不善所引舍。並且對於五種法修習圓滿：即歡、喜、安樂和三摩地（Samadhi，禪定）。欲所引喜是指，對於美妙的五欲（色、聲、香、味、觸），無論是初次獲得時，還是已經證得並正在受用時，或者見到、聽到、或者曾經領受過，由此種種因緣而憶念產生的歡喜。欲所引憂是指，對於美妙的五欲，如果追求不能如願，或者已經受用過但無法再次獲得，或者得到后又失去，由此種種因緣而產生許多憂愁煩惱。不善所引喜是指，例如某人與喜樂一同進行殺生等惡業，乃至邪見。不善所引憂是指，例如某人與憂苦一同進行殺生等惡業，乃至邪見。不善所引舍是指，例如某位國王、王等，或者其他宰官，或者尊貴的人等，自己不樂意去做殺生等惡業，但是他們的僕人做了惡業時，他們容忍而不制止，也不按照毗奈耶（Vinaya，戒律）來處理。由於縱容放任，最終造作了惡業。他們對於這些惡業，是現前領解的，並非不現前。又安住于舍（Upekkha，舍受），尋求伺察，為作惡提供方便。又對於各種惡行，耽著而不停止，從而引發舍受。又在不善現前運轉時，發起中庸非苦樂受。歡，是指從本來清凈的修行者，觀察資糧地（Sambhāra-bhūmi，積聚善業資糧的階段）所修的清凈行為，以無悔為先導，慰藉心意，使心感到舒適愉悅，併產生欣喜踴躍的性質。喜，是指以正確修習方便為先導，深深地感到舒適愉悅，使心感到欣喜踴躍的性質。安，是指遠離粗重，使身心調和適順的性質。樂，是指由於如……
【English Translation】 English version: Base. Dasa kasina samapatti (the samadhi attained through the ten kasinas). Catu arupa samapatti (the four formless attainments). Asanna samapatti (the samadhi of non-perception). Nirodha samapatti (the samadhi of cessation), and other samapattis.
What is establishment? It means only these are called samahita bhumi (the ground of concentration). In the Kama-dhatu (the desire realm), the mind is not one-pointed. Because these samadhis are induced by absence of remorse, joy, and happiness, which is not the case in the desire realm. In the desire realm, there is not a complete absence of careful and correct observation of the Dharma.
Furthermore, in the first Dhyana (first Jhana), it is said that Vivekaja-piti (joy born of detachment) arises. This is because by attaining and abiding in this dhyana, five things are abandoned: namely, joy induced by desire, sorrow induced by desire, joy induced by unwholesomeness, sorrow induced by unwholesomeness, and equanimity induced by unwholesomeness. And five things are cultivated to perfection: namely, gladness, joy, happiness, and samadhi. Joy induced by desire refers to the joy arising from the recollection of the delightful five desires (form, sound, smell, taste, and touch), whether they are newly obtained, already attained and being enjoyed, or seen, heard, or previously experienced, due to these various conditions. Sorrow induced by desire refers to the sorrow and distress arising from the failure to obtain the delightful five desires, or the inability to obtain them again after having enjoyed them, or the loss of them after having obtained them, due to these various conditions. Joy induced by unwholesomeness refers to, for example, someone who engages in acts of killing and so on, up to wrong views, together with joy and pleasure. Sorrow induced by unwholesomeness refers to, for example, someone who engages in acts of killing and so on, up to wrong views, together with sorrow and suffering. Equanimity induced by unwholesomeness refers to, for example, a king, or someone like a king, or other officials, or honorable people, who are not willing to commit evil deeds such as killing themselves, but when their servants commit evil deeds, they tolerate them without restraint and do not deal with them according to the Vinaya (discipline). Due to this indulgence, evil deeds are committed. They are presently aware of these evil deeds, not unaware. Furthermore, they abide in equanimity, seeking and investigating, providing convenience for evil deeds. Moreover, they are attached to various evil deeds without ceasing, thereby inducing equanimity. Furthermore, when unwholesomeness is presently occurring, they experience a neutral feeling that is neither painful nor pleasant. Gladness refers to the nature of comforting the mind, making the mind feel comfortable and joyful, and producing a sense of delight and elation, originating from a pure practitioner observing the pure practices cultivated in the Sambhāra-bhūmi (stage of accumulating merit), with absence of remorse as the precursor. Joy refers to the nature of deeply feeling comfortable and joyful, making the mind feel delighted and elated, originating from the correct practice of skillful means as the precursor. Happiness refers to the nature of being free from heaviness, making the body and mind harmonious and comfortable. Pleasure refers to due to such as...
是心調適故。便得身心無損害樂及解脫樂。以離彼品粗重性故。于諸煩惱而得解脫。三摩地者。謂于所緣。審正觀察。心一境性。世尊于無漏方便中。先說三摩地。后說解脫。由三摩地善成滿力。于諸煩惱。心永解脫故。于有漏方便中。先說解脫。后說三摩地。由證方便究竟作意果煩惱斷已方得根本三摩地故。或有俱時說三摩地及與解脫。謂即於此方便究竟作意。及余無間道三摩地中。由三摩地與彼解脫俱時有故。
複次于諸靜慮等至障中。略有五蓋。將證彼時能為障礙。何等為五。一貪慾蓋。二瞋恚蓋三惛沉睡眠蓋。四掉舉惡作蓋。五疑蓋。貪慾者。謂于妙五欲。隨逐凈相。欲見。欲聞乃至欲觸。或隨憶念。先所領受。尋伺追戀。瞋恚者。謂或因同梵行等舉其所犯。或因憶念昔所曾經不饒益事瞋恚之相。心生恚怒。或欲當作不饒益事。于當所為瞋恚之相。多隨尋伺。心生恚怒。惛沈者。謂或因毀壞凈尸羅等隨一善行。不守根門。食不知量不勤精進減省睡眠。不正知住。而有所作。于所修斷不勤加行隨順。生起一切煩惱。身心惛昧。無堪任性。睡眠者。謂心極昧略。又順生煩惱壞斷加行。是惛沈性。心極昧略。是睡眠性。是故此二合說一蓋。又惛昧無堪任性。名惛沈。惛昧心極略性名睡眠。由此惛沉生諸煩惱隨
【現代漢語翻譯】 現代漢語譯本： 因為內心得到了適當的調伏，就能獲得身心沒有損害的快樂以及解脫的快樂。由於遠離了那些粗重性的品類，所以能從各種煩惱中得到解脫。三摩地（Samadhi，專注）是指對於所緣境，審慎而正確地觀察，使心專注于單一的境界。世尊在無漏（Anasrava，沒有煩惱）的方便法門中，先說三摩地，后說解脫，這是因為通過三摩地的圓滿成就，心才能從各種煩惱中永遠解脫。在有漏（Sasrava，有煩惱）的方便法門中，先說解脫，后說三摩地，這是因為只有在證得方便的究竟作用，斷除了煩惱之後，才能獲得根本的三摩地。或者，有時會同時說三摩地和解脫，這是指在方便的究竟作用，以及其餘的無間道（Anantarya-marga，直接通往解脫的道路）的三摩地中，三摩地與解脫是同時存在的。 進一步說，在各種靜慮（Dhyana，禪定）等至（Samapatti，入定）的障礙中，大致有五蓋（Nivarana，覆蓋真性的五種障礙）。當要證得這些境界時，它們會成為障礙。這五蓋是什麼呢？一是貪慾蓋（Kamacchanda-nivarana，對感官享樂的貪求），二是瞋恚蓋（Vyapada-nivarana，嗔恨和憤怒），三是惛沉睡眠蓋（Styana-middha-nivarana，精神萎靡和昏睡），四是掉舉惡作蓋（Auddhatya-kaukritya-nivarana，心神不定和後悔），五是疑蓋（Vicikiccha-nivarana，懷疑和猶豫）。貪慾是指對於美妙的五欲（色、聲、香、味、觸），隨著清凈的表相，想要看、想要聽，乃至想要觸控，或者隨著回憶，追憶先前所領受的，尋伺追戀。瞋恚是指或者因為同梵行（Sabrahmacarin，一起修行的人）等指出其所犯的錯誤，或者因為憶念過去曾經經歷的不愉快的事情，心中產生憤怒。或者想要做出不愉快的事情，對於將要做的事情產生憤怒。大多隨著尋伺，心中產生憤怒。惛沉是指或者因為毀壞了清凈的戒律（Sila，道德規範）等任何一種善行，不守護根門（Indriya-samvara，控制感官），飲食不知節制，不勤奮精進，減少睡眠，不正知住（Asamprajanya，缺乏正念），而有所作為，對於所修的斷除不勤奮地努力，隨著生起一切煩惱，身心昏昧，沒有堪能性。睡眠是指心極度昏昧而略微收斂，又順著生起煩惱，破壞斷除的努力，這是惛沉的性質。心極度昏昧而略微收斂，這是睡眠的性質。因此，這兩者合起來說成一蓋。又，昏昧而沒有堪能性，叫做惛沉。昏昧而心極度收斂的性質叫做睡眠。由此惛沉生起各種煩惱。
【English Translation】 English version: Because the mind is properly tamed, one obtains the happiness of body and mind without harm, as well as the happiness of liberation. Because of being separated from those categories of coarse nature, one obtains liberation from all afflictions. Samadhi (concentration) means that with regard to the object of focus, one observes carefully and correctly, making the mind one-pointed. The World Honored One, in the expedient methods of the unconditioned (Anasrava, without outflows), first speaks of Samadhi and then of liberation, because through the power of the perfect accomplishment of Samadhi, the mind is forever liberated from all afflictions. In the expedient methods of the conditioned (Sasrava, with outflows), first speaks of liberation and then of Samadhi, because only after realizing the ultimate function of the expedient method and cutting off afflictions can one obtain the fundamental Samadhi. Or, sometimes Samadhi and liberation are spoken of simultaneously, referring to the ultimate function of the expedient method, and in the Samadhi of the remaining immediate path (Anantarya-marga, the path immediately leading to liberation), Samadhi and liberation exist simultaneously. Furthermore, among the hindrances to various meditative stabilizations (Dhyana, meditation; Samapatti, attainment), there are roughly five coverings (Nivarana, five hindrances). When one is about to realize these states, they become obstacles. What are these five coverings? First is the covering of desire (Kamacchanda-nivarana, sensual desire), second is the covering of anger (Vyapada-nivarana, ill-will), third is the covering of sloth and torpor (Styana-middha-nivarana, sloth and drowsiness), fourth is the covering of restlessness and remorse (Auddhatya-kaukritya-nivarana, restlessness and worry), and fifth is the covering of doubt (Vicikiccha-nivarana, doubt). Desire refers to the pursuit of the delightful five desires (form, sound, smell, taste, touch), following pure appearances, wanting to see, wanting to hear, and even wanting to touch, or following recollection, recalling what was previously experienced, searching and longing. Anger refers to either because fellow practitioners (Sabrahmacarin, co-practitioner) point out their faults, or because of recalling unpleasant things experienced in the past, anger arises in the mind. Or wanting to do unpleasant things, anger arises towards what is about to be done. Mostly following searching thoughts, anger arises in the mind. Sloth refers to either because of breaking pure precepts (Sila, moral conduct) or any good conduct, not guarding the sense doors (Indriya-samvara, sense restraint), not knowing moderation in eating, not diligently striving, reducing sleep, not abiding in right mindfulness (Asamprajanya, lack of clear comprehension), and doing something, not diligently applying effort to what is being abandoned, following the arising of all afflictions, body and mind become dull and incapable. Torpor refers to the mind being extremely dull and slightly withdrawn, and also following the arising of afflictions, destroying the effort of abandonment, this is the nature of sloth. The mind being extremely dull and slightly withdrawn, this is the nature of torpor. Therefore, these two are spoken of together as one covering. Also, dullness and lack of capability are called sloth. The nature of dullness and extreme withdrawal of the mind is called torpor. From this sloth, various afflictions arise.
煩惱時。無餘近緣如睡眠者。諸餘煩惱及隨煩惱。或應可生。或應不生。若生惛昧。睡眠必定皆起。掉舉者。謂因親屬尋思。國土尋思。不死尋思。或隨憶念昔所經歷戲笑歡娛所行之事。心生諠動騰躍之性。惡作者。謂因尋思親屬等故。心生追悔。謂我何緣離別親屬。何緣不往如是國土。何緣棄捨如是國土來到於此。食如是食。飲如是飲。唯得如是衣服臥具。病緣醫藥。資身眾具。我本何緣少小出家。何不且待至年衰老。或因追念昔所曾經戲笑等事。便生悔恨。謂我何緣于應受用戲樂嚴具朋游等時。違背宗親朋友等意。令其悲戀涕淚盈目。而強出家。由如是等種種因緣。生憂戀心。惡作追悔。由前掉舉與此惡作處所等故。合說一蓋。又于應作不應作事。隨其所應。或已曾作。或未曾作。心生追悔。云何我昔應作不作。非作反作。除先追悔所生惡作。此惡作纏猶未能捨。次後復生相續不斷憂戀之心。惡作追悔。此又一種惡作差別。次前所生非處惡作。及后惡作雖與掉舉處所不等。然如彼相騰躍諠動。今此亦是憂戀之相。是故與彼雜說一蓋。疑者。謂于師於法于學于誨及於證中。生惑生疑。由心如是懷疑惑故。不能趣入勇猛方便正斷寂靜。又于去來今及苦等諦。生惑生疑。心懷二分。迷之不了。猶豫猜度。
問此貪
【現代漢語翻譯】 現代漢語譯本：當感到煩惱時，如果沒有任何接近的因緣，比如睡眠，那麼其他的煩惱和隨煩惱，或者可能產生，或者可能不產生。但如果產生惛昧（昏沉）和睡眠，那麼睡眠必定會生起。掉舉（散亂）是指因為思念親屬、思念國土、思念不死（長生不老），或者回憶過去經歷的嬉笑歡娛的事情，導致內心產生喧鬧和騰躍的特性。惡作（追悔）是指因為思念親屬等等，內心產生追悔，例如：『我為什麼離開親屬？為什麼不去那些國土？為什麼捨棄那些國土來到這裡？吃這樣的食物，喝這樣的飲料，只能得到這樣的衣服和臥具，生病了只能得到這樣的醫藥，以及維持生活的用具。我當初為什麼年紀輕輕就出家？為什麼不等到年老體衰的時候再說？』或者因為追念過去經歷的嬉笑等事情，便產生悔恨，例如：『我為什麼在應該享受嬉戲娛樂和華麗裝飾，與朋友們一同遊玩的時候，違背宗族親友的意願，讓他們悲傷哭泣，而強行出家？』由於這些種種因緣，產生憂愁思戀的心情，這就是惡作追悔。由於前面的掉舉和這個惡作在處所等方面相同，所以合起來說成一個蓋（障礙）。此外，對於應該做和不應該做的事情，根據情況，或者已經做過，或者沒有做過，內心產生追悔，例如：『我過去為什麼應該做的事情沒有做，不應該做的事情反而做了？』除了先前追悔所產生的惡作，這個惡作纏繞仍然無法捨棄，之後又產生相續不斷的憂愁思戀的心情，這就是惡作追悔的另一種差別。先前產生的非處惡作，以及後來的惡作，雖然與掉舉在處所等方面不同，但是像掉舉那樣騰躍喧鬧，現在這種惡作也是憂愁思戀的相狀，所以與掉舉混合在一起說成一個蓋。疑（懷疑）是指對於師（老師）、法（佛法）、學（學習）、誨（教誨）以及證（證悟）產生迷惑和懷疑。由於內心懷有這樣的疑惑，就不能趣入勇猛精進的方便法門，不能正確地斷除煩惱，不能達到寂靜的境界。又對於過去、現在、未來，以及苦等諦（四聖諦）產生迷惑和懷疑，內心懷有二分（兩種想法），迷惑不瞭解，猶豫不決，猜疑揣測。 問：這個貪……
【English Translation】 English version: When afflicted by defilements, if there are no proximate conditions, such as sleep, then other defilements and secondary defilements may or may not arise. However, if dullness and sleep arise, then sleep will definitely arise. Restlessness (uddhacca) refers to the mind's nature of being agitated and leaping about due to thinking about relatives, thinking about one's country, thinking about immortality, or recalling past experiences of playfulness, laughter, enjoyment, and activities. Remorse (kukkritya) refers to the mind's regret due to thinking about relatives, etc., such as: 'Why did I leave my relatives? Why didn't I go to those countries? Why did I abandon those countries and come here? Eating such food, drinking such beverages, only obtaining such clothes and bedding, and only receiving such medicine when sick, and such necessities for life. Why did I renounce the world at such a young age? Why didn't I wait until I was old and frail?' Or, due to recalling past experiences of playfulness, etc., one feels regret, such as: 'Why, when I should have been enjoying play, entertainment, and adornments, and playing with friends, did I go against the wishes of my family and friends, causing them to be sad and tearful, and forcibly renounce the world?' Due to these various causes, a feeling of sorrow and longing arises, which is remorse. Because the preceding restlessness and this remorse are similar in terms of location, they are combined and called one hindrance. Furthermore, regarding things that should be done and should not be done, depending on the situation, either having been done or not having been done, the mind feels regret, such as: 'Why did I not do what I should have done in the past, and instead do what I should not have done?' Apart from the remorse arising from previous regret, this entanglement of remorse still cannot be abandoned, and afterwards, a continuous feeling of sorrow and longing arises, which is another difference of remorse. The previously arising inappropriate remorse, and the later remorse, although different from restlessness in terms of location, are like restlessness in that they are leaping and agitated. Now, this remorse is also a state of sorrow and longing, so it is mixed with restlessness and called one hindrance. Doubt (vicikitsa) refers to the arising of confusion and doubt regarding the teacher (guru), the Dharma (Buddha's teachings), learning (study), instruction (teaching), and realization (enlightenment). Because the mind harbors such doubts, it cannot enter the path of courageous and diligent practice, cannot correctly cut off defilements, and cannot reach the state of tranquility. Furthermore, regarding the past, present, and future, and the Truths of Suffering (the Four Noble Truths), confusion and doubt arise, the mind harbors two opinions, confused and not understanding, hesitant and indecisive, speculating and guessing. Question: This greed...
欲蓋以何為食。答有凈妙相。及於彼相。不正思惟。多所修習。以之為食。凈妙相者。謂第一勝妙諸欲之相。若能於此遠離染心。于餘下劣亦得離染。如制強力余劣自伏。此復云何。謂女人身上八處所攝可愛凈相。由此八處。女縛于男。所謂歌舞笑睇。美容進止。妙觸就禮。由此因緣。所有貪慾。未生令生。生已增長。故名為食。問此貪慾蓋誰為非食。答有不凈相。及於彼相如理作意。多所修習。以為非食。此復云何。謂青瘀等。若觀此身種種不凈雜穢充滿。名觀內身不凈之相。復觀于外青瘀等相種種不凈。名觀外身不凈之相。由觀此二不凈相故。未生貪慾令其不生。生已能斷故。名非食。由於彼相如理作意故。遮令不生。多所修習故。生已能斷。前黑品中。由於彼相不正思惟故。未生令生。多所修習故。倍更增廣。問瞋恚蓋以何為食。答有瞋恚性。有瞋恚相。及於彼相。不正思惟。多所修習。以之為食。依于種種不饒益事心生惱害。名瞋恚性。不饒益事。名瞋恚相。於九惱事。不正作意。名不正思惟。如是等事皆名為食。問此瞋恚蓋誰為非食。答有仁慈賢善。及於彼相。如理作意。多所修習。以為非食。又此慈善恒欲與他安樂為相。修力所攝。由思擇力所攝作意。調伏九惱。以能斷除瞋恚蓋故。經中唯說此為非食。
【現代漢語翻譯】 現代漢語譯本：問：欲貪之蓋以什麼為食？答：有清凈美妙之相（指令人產生慾望的事物），以及對這些相狀不如理作意（不正確地思考），並反覆修習，以此為食。清凈美妙之相，指的是最殊勝美妙的各種慾望之相。如果能對這些相狀遠離染污之心，那麼對於其他低劣的相狀也能遠離染污。就像制服了強大的力量，其餘弱小的自然臣服。這又是什麼呢？指的是女人身上八處所包含的可愛清凈之相。由於這八處，女人束縛男人，即歌舞、笑容、顧盼、美麗的容貌、進退的姿態、美妙的觸感、順從的禮儀。由於這些因緣，所有貪慾，未生的令其生起，生起的令其增長，所以稱為食。問：這貪慾之蓋，什麼是非食？答：有不凈之相（指令人厭惡的事物），以及對這些相狀如理作意（正確地思考），並反覆修習，以此為非食。這又是什麼呢？指的是青瘀等。如果觀察這個身體，種種不凈雜穢充滿，名為觀察內身不凈之相。又觀察外在的青瘀等相，種種不凈，名為觀察外身不凈之相。由於觀察這兩種不凈之相，未生的貪慾令其不生，生起的能夠斷除，所以名為非食。由於對這些相狀如理作意，所以遮止貪慾不生。反覆修習，所以生起的能夠斷除。前面黑品中，由於對這些相狀不如理思惟，所以未生的令其生起。反覆修習，所以更加增廣。問：嗔恚之蓋以什麼為食？答：有嗔恚的本性，有嗔恚的相狀，以及對這些相狀不如理思惟，並反覆修習，以此為食。依于種種不如意的事情，心中產生惱害，名為嗔恚的本性。不如意的事情，名為嗔恚的相狀。對於九種惱怒之事，不如理作意，名為不如理思惟。像這些事情都稱為食。問：這嗔恚之蓋，什麼是非食？答：有仁慈賢善，以及對這些相狀如理作意，並反覆修習，以此為非食。又這種慈善，恒常希望給予他人安樂為相，為修習之力所攝。由思擇之力所攝的作意，調伏九種惱怒，以能斷除嗔恚之蓋的緣故，經中只說這個為非食。
【English Translation】 English version: Question: What is the food for the hindrance of desire? Answer: There are pure and delightful appearances (referring to things that generate desire), and incorrect contemplation (thinking improperly) on those appearances, and repeated practice of such contemplation, which serve as food. Pure and delightful appearances refer to the most excellent and wonderful aspects of various desires. If one can keep a mind free from defilement towards these appearances, then one can also be free from defilement towards other inferior appearances. It is like subduing a strong force, and the weaker ones will naturally submit. What is this? It refers to the lovely and pure aspects contained in the eight places on a woman's body. Because of these eight places, women bind men, namely singing, dancing, smiling, gazing, beautiful appearance, movements, delightful touch, and obedient etiquette. Due to these causes and conditions, all desires, those not yet arisen are made to arise, and those already arisen are made to increase, therefore they are called food. Question: What is the non-food for this hindrance of desire? Answer: There are impure appearances (referring to things that cause aversion), and correct contemplation (thinking properly) on those appearances, and repeated practice of such contemplation, which serve as non-food. What is this? It refers to things like bluish-purple discoloration. If one observes this body, filled with various impure and filthy things, it is called observing the impure appearance of the inner body. Also, observing external appearances such as bluish-purple discoloration, various impurities, is called observing the impure appearance of the outer body. Because of observing these two impure appearances, desires not yet arisen are prevented from arising, and those already arisen can be cut off, therefore it is called non-food. Because of correct contemplation on these appearances, it prevents desires from arising. Repeated practice, therefore, can cut off those already arisen. In the previous dark category, because of incorrect contemplation on those appearances, those not yet arisen are made to arise. Repeated practice, therefore, further increases and expands them. Question: What is the food for the hindrance of anger? Answer: There is the nature of anger, there are the appearances of anger, and incorrect contemplation on those appearances, and repeated practice of such contemplation, which serve as food. Based on various unpleasant things, harm arises in the mind, which is called the nature of anger. Unpleasant things are called the appearances of anger. Incorrect contemplation on the nine causes of annoyance is called incorrect thinking. Such things are all called food. Question: What is the non-food for this hindrance of anger? Answer: There are kindness and virtue, and correct contemplation on those appearances, and repeated practice of such contemplation, which serve as non-food. Furthermore, this kind of charity constantly desires to give others happiness as its characteristic, and is encompassed by the power of cultivation. The contemplation encompassed by the power of discernment subdues the nine causes of annoyance, and because it can eliminate the hindrance of anger, the sutras only say this is non-food.
問惛沉睡眠蓋以何為食。答有黑暗相。及於彼相。不正思惟。多所修習。以之為食。問此蓋誰為非食。答有光明相。及於彼相。如理作意。多所修習。以為非食。明有三種。一治暗光明。二法光明。三依身光明。治暗光明。復有三種。一在夜分。謂星月等。二在晝分。謂日光明。三在俱分。謂火珠等。法光明者。謂如有一隨其所受所思所觸。觀察諸法。或復修習。隨唸佛等。依身光明者。謂諸有情自然身光。當知初明。治三種暗。一者夜暗。二者云暗。三者障暗。謂窟宅等。法明能治三種黑暗。由不如實知諸法故。于去來今多生疑惑于佛法等亦復如是。此中無明及疑俱名黑暗。又證觀察。能治惛沉睡眠黑暗。以能顯了諸法性故。問掉舉惡作蓋以何為食。答于親屬等。所有尋思。于曾所經戲笑等念。及於彼相。不正思惟。多所修習。以之為食。親屬尋思者。謂因親屬或盛或衰。或離或合。發欣戚行。心生籌慮等。國土尋思者。謂因國土盛衰等相。廣如前說。不死尋思者。謂因少年及衰老位諸有所作或利他事。發欣戚行。心生籌慮等。笑者。謂隨有一或因開論。或因合論。現齒而笑歡聚啞啞。戲者。謂雙陸摴蒱弄珠等戲。或有所餘種類歡樂。謂互相受用受用境界。受諸快樂。或由同處。或因戲論。歡娛而住。所行事者。謂
【現代漢語翻譯】 現代漢語譯本 問：惛沉睡眠蓋（Thīna-middha，昏沉和睡眠的覆蓋）以什麼為食？答：有黑暗之相，以及對於這些相狀的不正思惟，並對此多加修習，以此為食。問：什麼不是此蓋的食物？答：有光明之相，以及對於這些相狀的如理作意，並對此多加修習，以此為非食。 光明有三種：一、治暗光明；二、法光明；三、依身光明。治暗光明又有三種：一、在夜間，如星月等；二、在白天，如日光；三、在晝夜皆有，如火珠等。法光明是指，如果有人隨其所受、所思、所觸，觀察諸法，或者修習隨唸佛等。依身光明是指，諸有情自然具有的身光。應當知道，最初的光明能治療三種黑暗：一者，夜間的黑暗；二者，云的黑暗；三者，障礙的黑暗，如窟宅等。 法光明能治療三種黑暗：由於不如實地瞭解諸法，對於過去、現在、未來產生諸多疑惑，對於佛法等也是如此。這裡，無明和疑惑都稱為黑暗。此外，證悟和觀察能治療昏沉睡眠的黑暗，因為它能顯明諸法的本性。問：掉舉惡作蓋（Uddhacca-kukkucca，掉舉和後悔的覆蓋）以什麼為食？答：對於親屬等的所有尋思，對於曾經經歷的戲笑等念頭，以及對於這些相狀的不正思惟，並對此多加修習，以此為食。 親屬尋思是指，因為親屬的興盛或衰敗，離別或團聚，而產生欣喜或憂愁，心中產生籌劃等。國土尋思是指，因為國土的興盛衰敗等相，詳細情況如前所述。不死尋思是指，因為少年和衰老階段所做的事情或利益他人的事情，而產生欣喜或憂愁，心中產生籌劃等。笑是指，隨有一人因為開玩笑或討論，露出牙齒而笑，歡聚在一起發出啞啞的聲音。戲是指，雙陸、樗蒲、弄珠等遊戲，或者其他種類的歡樂。互相受用是指，受用境界，享受各種快樂，或者因為同處一地，或者因為戲論，歡娛地居住。所行之事是指……
【English Translation】 English version Question: What is the food for the hindrance of Thīna-middha (sloth and torpor)? Answer: The sign of darkness, and unwholesome attention to that sign, and frequent cultivation of it, is its food. Question: What is not food for this hindrance? Answer: The sign of light, and appropriate attention to that sign, and frequent cultivation of it, is not its food. There are three kinds of light: first, the light that dispels darkness; second, the light of the Dharma; third, the light dependent on the body. The light that dispels darkness is of three kinds: first, in the night, such as the stars and moon; second, in the day, such as sunlight; third, in both day and night, such as fire and jewels. The light of the Dharma refers to when someone, according to what they have received, thought about, or touched, observes all dharmas, or cultivates mindfulness of the Buddha, etc. The light dependent on the body refers to the natural bodily light of sentient beings. It should be known that the initial light cures three kinds of darkness: first, the darkness of night; second, the darkness of clouds; third, the darkness of obstacles, such as caves and dwellings. The light of the Dharma can cure three kinds of darkness: because of not truly knowing all dharmas, many doubts arise about the past, present, and future, and also about the Buddha's teachings, etc. Here, ignorance and doubt are both called darkness. Furthermore, realization and observation can cure the darkness of sloth and torpor, because it can reveal the nature of all dharmas. Question: What is the food for the hindrance of Uddhacca-kukkucca (restlessness and remorse)? Answer: Thinking about relatives, memories of past laughter and play, and unwholesome attention to those signs, and frequent cultivation of them, is its food. Thinking about relatives refers to generating joy or sorrow, and planning in the mind, because of the prosperity or decline, separation or reunion of relatives. Thinking about countries refers to the aspects of prosperity or decline of countries, etc., as described in detail earlier. Thinking about immortality refers to generating joy or sorrow, and planning in the mind, because of the things done in youth and old age, or things that benefit others. Laughter refers to someone showing their teeth and laughing, gathering together and making 'ah ah' sounds, because of joking or discussion. Play refers to games such as backgammon, dice, playing with beads, etc., or other kinds of joy. Mutual enjoyment refers to enjoying realms, experiencing various pleasures, or dwelling in joy because of being in the same place, or because of playful discussions. Things done refer to...
相執持手臂發等。或相摩觸。隨一身份。或抱或嗚。或相顧眄。或作餘事。問此蓋誰為非食。答有奢摩他。及於彼相。如理作意。多所修習。以為非食。奢摩他者。謂九種住心。及奢摩他品所攝諸法。謂于自他若衰若盛可厭患法。心生厭離驚恐惡賤。安住寂靜。問疑蓋以何為食。答有去來今。及於彼相。不正思惟。多所修習。以之為食。謂我於過去。為有為無。廣說如上。不正思惟者。謂不可思處所攝思惟。不可思處者。謂我思惟。有情思惟。世間思惟。若於自處。依世差別。思惟我相。名我思惟。若於他處。名有情思惟。若於有情世間。及器世間處。名世間思惟。謂世間常。或謂無常。亦常亦無常非常非無常等。問此蓋誰為非食。答有緣緣起。及於彼相。如理作意。多所修習。以為非食。由彼觀見。唯有於法及唯法因。唯有于苦及唯苦因故。所有一切不正思惟為緣。無明於三世境。未生者不生。已生者能斷。若不如理而強作意。其如理者而不。作意。總說此二。名不正思惟。若於是中應合道理。應知是處名為如理。謂于闇中作光明想。由此方便。如理作意。非不如理。于余處所。亦有所餘如理作意。
複次于初靜慮。具足五支。一尋。二伺。三喜。四樂。五心一境性。第二靜慮有四支。一內等凈。二喜。三樂
【現代漢語翻譯】 現代漢語譯本 互相執持手臂、頭髮等，或者互相摩挲接觸身體的各個部分，或者擁抱親吻，或者互相顧盼，或者做其他事情。問：這些情況中，什麼不是蓋（煩惱）的食物？答：有奢摩他（止，心的平靜）以及對這些現象如理作意（如實地觀察和思考），並多多修習，就不是蓋的食物。奢摩他指的是九種住心（內住、等住、安住、近住、調順、寂靜、最極寂靜、專注一趣、平等住），以及奢摩他品所包含的各種法。也就是說，對於自己或他人衰敗或興盛等令人厭惡的法，內心生起厭離、驚恐、憎惡，安住于寂靜之中。 問：疑蓋（懷疑的煩惱）以什麼為食物？答：有對過去、現在、未來，以及對這些現象的不正思惟，並多多修習，就以這些為食物。也就是說，我過去是有還是沒有等等，詳細的說法如前所述。不正思惟指的是屬於不可思議之處的思惟。不可思議之處指的是：思惟『我』、思惟『有情』（眾生）、思惟『世間』。如果在自己的處所，依據世間的差別，思惟『我』的相狀，就叫做『我思惟』。如果在其他人的處所，就叫做『有情思惟』。如果在有情世間以及器世間（物質世界）的處所，就叫做『世間思惟』。也就是說，認為世間是常，或者認為世間是無常，或者認為世間亦常亦無常，或者認為世間非常非無常等等。 問：這個蓋（疑蓋）以什麼不是食物？答：有緣緣起（因緣生法），以及對這些現象如理作意，並多多修習，就不是疑蓋的食物。因為通過觀察，僅僅看到法以及法的因，僅僅看到苦以及苦的因的緣故。所有以不正思惟為緣，無明（對事物真相的迷惑）對於三世（過去、現在、未來）的境界，未生的不生，已生的能夠斷除。如果不如理而勉強作意，那麼如理的作意就不會產生。總的來說，這兩種情況都叫做不正思惟。如果在這其中應該符合道理，應該知道這個地方叫做如理。也就是說，在黑暗中作光明想。通過這種方便，如理作意，而不是不如理作意。在其他處所，也有其他的如理作意。 再次，在初禪（初靜慮）中，具足五支（五種要素）：一、尋（粗略的思考），二、伺（細緻的思考），三、喜（喜悅），四、樂（快樂），五、心一境性（心專注于單一對像）。在第二禪（第二靜慮）中有四支：一、內等凈（內心的平靜和清凈），二、喜，三、樂
【English Translation】 English version Holding each other's arms, hair, etc., or caressing and touching each other's body parts, or embracing and kissing, or looking at each other, or doing other things. Question: Among these situations, what is not food for the cover (klesha, affliction)? Answer: Having shamatha (tranquility, calmness of mind) and yoniso manasikara (wise attention, appropriate attention) to these phenomena, and practicing them extensively, is not food for the cover. Shamatha refers to the nine citta sthiti (mental abidings: inner placement, continuous placement, repeated placement, close placement, taming, pacifying, thorough pacifying, single-pointedness, equanimity) and all the dharmas (phenomena) included in the category of shamatha. That is, with regard to the repulsive dharmas of one's own or others' decline or prosperity, generating aversion, fear, and disgust in the mind, and abiding in tranquility. Question: What is the food for the cover of doubt (vicikitsa)? Answer: Having past, present, and future, and inappropriate attention to these phenomena, and practicing them extensively, is food for it. That is, whether I existed in the past or not, etc., as explained in detail above. Inappropriate attention refers to thinking that belongs to the realm of the unthinkable. The unthinkable refers to: thinking about 'I', thinking about 'sentient beings' (sattva), thinking about 'the world' (loka). If, in one's own place, according to the differences of the world, one thinks about the characteristics of 'I', it is called 'I-thinking'. If it is in the place of others, it is called 'sentient being-thinking'. If it is in the place of the sentient being world and the container world (bhajana-loka, material world), it is called 'world-thinking'. That is, thinking that the world is permanent, or thinking that the world is impermanent, or thinking that the world is both permanent and impermanent, or thinking that the world is neither permanent nor impermanent, etc. Question: What is not food for this cover (the cover of doubt)? Answer: Having pratitya-samutpada (dependent origination), and yoniso manasikara to these phenomena, and practicing them extensively, is not food for the cover of doubt. Because through observation, one sees only dharma (phenomena) and the cause of dharma, only suffering and the cause of suffering. All avidya (ignorance) based on inappropriate attention, with regard to the realms of the three times (past, present, future), what has not arisen does not arise, and what has already arisen can be cut off. If one forces attention inappropriately, then appropriate attention will not arise. Generally speaking, these two situations are called inappropriate attention. If in this, it should conform to reason, one should know that this place is called appropriate. That is, in darkness, one imagines light. Through this means, appropriate attention, rather than inappropriate attention. In other places, there are also other appropriate attentions. Furthermore, in the first dhyana (first meditative absorption), there are five angas (factors): 1. Vitarka (initial application of thought), 2. Vicara (sustained application of thought), 3. Priti (joy), 4. Sukha (happiness), 5. Citta-ekagrata (one-pointedness of mind). In the second dhyana (second meditative absorption), there are four angas: 1. Adhyatma-samprasada (inner tranquility), 2. Priti, 3. Sukha
。四心一境性。第三靜慮有五支。一舍。二念。三正知。四樂。五心一境性。第四靜慮有四支。一舍清凈。二念清凈。三不苦不樂受。四心一境性。初靜慮中。尋伺為取所緣。三摩地為彼所依。喜為受境界。樂為除粗重。第二靜慮中。內等凈為取所緣。三摩地為彼所依。余如前說。第三靜慮中。舍念正知為取所緣。三摩地為彼所依。余如前說。第四靜慮中。舍凈念凈為取所緣。三摩地為彼所依。余如前說。諸靜慮中。雖有餘法。然此勝故。于修定者為恩重故。偏立為支。
問何因緣故。初靜慮中有尋有伺耶。答由彼能厭患欲界入初靜慮。初靜慮中。而未能觀尋伺過故。第二靜慮。能觀彼過。是故說為尋伺寂靜。如第二靜慮見彼過故名尋伺寂靜。如是第三靜慮。見喜過故名喜寂靜。第四靜慮見樂過故名樂寂靜。舍念清凈差別應知。
複次是諸靜慮名差別者。或名增上心。謂由心清凈增上力。正審慮故。或名樂住。謂於此中受極樂故。所以者何。依諸靜慮。領受喜樂安樂舍樂身心樂故。又得定者。于諸靜慮。數數入出。領受現法安樂住故。由此定中現前領受現法樂住。從是起已。作如是言。我已領受如是樂住。于無色定無如是受。是故不說彼為樂住。然彼起已。應正宣說。何以故。若有阿練若苾芻來就彼問。
【現代漢語翻譯】 現代漢語譯本：四禪的每一禪都具有其特定的組成部分（支）。第一禪有五支：一、尋（Vitarka，粗略的思考）；二、伺（Vicara，精細的思考）；三、喜（Priti，喜悅）；四、樂（Sukha，快樂）；五、心一境性（Ekaggata，專注）。第二禪有四支：一、內等凈（Adhyatma-samprasada，內心的平靜）；二、喜；三、樂；四、心一境性。第三禪有五支：一、舍（Upeksa，捨棄）；二、念（Smrti，正念）；三、正知（Samprajanya，正知）；四、樂；五、心一境性。第四禪有四支：一、舍清凈；二、念清凈；三、不苦不樂受（Adhukkha-asukha-vedana，非苦非樂的感受）；四、心一境性。在初禪中，尋和伺是用來獲取所緣境的，三摩地（Samadhi，禪定）是它們所依賴的基礎，喜是感受境界，樂是去除粗重的煩惱。在第二禪中，內等凈是用來獲取所緣境的，三摩地是它們所依賴的基礎，其餘的與前面所說相同。在第三禪中，舍、念、正知是用來獲取所緣境的，三摩地是它們所依賴的基礎，其餘的與前面所說相同。在第四禪中，舍凈、念凈是用來獲取所緣境的，三摩地是它們所依賴的基礎，其餘的與前面所說相同。在所有的禪定中，雖然還有其他的法，但因為這些法更為殊勝，並且對於修習禪定的人來說恩德深重，所以特別將它們列為禪支。 為什麼初禪中有尋和伺呢？回答是：因為修行者通過尋和伺能夠厭患欲界，進入初禪。在初禪中，他們還未能看清尋和伺的過患。而第二禪能夠看到尋和伺的過患，所以說第二禪是尋伺寂靜的。正如第二禪因為見到尋伺的過患而被稱為尋伺寂靜一樣，第三禪因為見到喜的過患而被稱為喜寂靜，第四禪因為見到樂的過患而被稱為樂寂靜。舍念清凈的差別應該瞭解。 此外，這些禪定名稱的差別在於：有的被稱為增上心，意思是由於心的清凈和增上的力量，能夠正確地審慮。有的被稱為樂住，意思是於此禪定中能夠感受到極大的快樂。為什麼這樣說呢？因為依靠這些禪定，能夠領受喜樂、安樂、舍樂、身心樂。而且，獲得禪定的人，對於這些禪定，能夠數數地進入和出來，領受現法安樂的住處。因此，在這種禪定中，能夠現前領受現法樂住。從禪定中出來后，會這樣說：『我已經領受了這樣的樂住。』在無色定中沒有這樣的感受，所以不說無色定是樂住。然而，從無色定中出來后，應該正確地宣說。為什麼呢？如果有在阿蘭若（Aranya，寂靜處）修行的比丘（Bhikkhu，出家修行者）來向他請教。
【English Translation】 English version: Each of the four Dhyanas (meditative absorptions) has its specific components (angas). The first Dhyana has five angas: 1. Vitarka (initial application of thought); 2. Vicara (sustained application of thought); 3. Priti (joy); 4. Sukha (happiness); 5. Ekaggata (one-pointedness of mind). The second Dhyana has four angas: 1. Adhyatma-samprasada (inner tranquility); 2. Priti; 3. Sukha; 4. Ekaggata. The third Dhyana has five angas: 1. Upeksa (equanimity); 2. Smrti (mindfulness); 3. Samprajanya (clear comprehension); 4. Sukha; 5. Ekaggata. The fourth Dhyana has four angas: 1. Upeksa-parisuddhi (purity of equanimity); 2. Smrti-parisuddhi (purity of mindfulness); 3. Adhukkha-asukha-vedana (neither-painful-nor-pleasant feeling); 4. Ekaggata. In the first Dhyana, Vitarka and Vicara are used to grasp the object of focus, Samadhi (concentration) is the basis upon which they rely, Priti is the experience of the realm, and Sukha is the removal of coarse defilements. In the second Dhyana, Adhyatma-samprasada is used to grasp the object of focus, Samadhi is the basis upon which it relies, and the rest is as previously stated. In the third Dhyana, Upeksa, Smrti, and Samprajanya are used to grasp the object of focus, Samadhi is the basis upon which it relies, and the rest is as previously stated. In the fourth Dhyana, Upeksa-parisuddhi and Smrti-parisuddhi are used to grasp the object of focus, Samadhi is the basis upon which it relies, and the rest is as previously stated. Although there are other dharmas (elements) in all the Dhyanas, these are listed as angas because they are superior and of great benefit to those who practice meditation. Why is it that the first Dhyana has Vitarka and Vicara? The answer is: because through Vitarka and Vicara, the practitioner is able to become weary of the desire realm and enter the first Dhyana. In the first Dhyana, they have not yet clearly seen the faults of Vitarka and Vicara. The second Dhyana is able to see those faults, therefore it is said that the second Dhyana is the quiescence of Vitarka and Vicara. Just as the second Dhyana is called the quiescence of Vitarka and Vicara because it sees their faults, so the third Dhyana is called the quiescence of Priti because it sees the fault of Priti, and the fourth Dhyana is called the quiescence of Sukha because it sees the fault of Sukha. The difference between purity of equanimity and purity of mindfulness should be understood. Furthermore, the difference in the names of these Dhyanas is that some are called 'increased mind,' meaning that due to the purity and increased power of the mind, one is able to correctly contemplate. Some are called 'abiding in happiness,' meaning that in this Dhyana, one is able to experience extreme happiness. Why is this so? Because relying on these Dhyanas, one is able to experience joy, happiness, ease, equanimity, and physical and mental pleasure. Moreover, those who have attained Dhyana are able to enter and exit these Dhyanas repeatedly, experiencing the present-moment happiness of abiding. Therefore, in this Dhyana, one is able to directly experience the present-moment happiness of abiding. Having arisen from this Dhyana, one will say, 'I have experienced such an abiding in happiness.' There is no such experience in the formless attainments (Arupa-samapattis), so they are not called 'abiding in happiness.' However, having arisen from the formless attainments, one should correctly declare. Why? If a Bhikkhu (monk) practicing in an Aranya (secluded place) comes to ask him.
彼若不答。便生譏論。此阿練若苾芻。云何名為阿練若者。我今問彼超色無色寂靜解脫。而不能記。是故為說應入彼定非為樂住。或複名為彼分涅槃。亦得說名差別涅槃。由諸煩惱一分斷故。非決定故。名彼分涅槃。非究竟涅槃故。名差別涅槃。複次此四靜慮。亦得名為出諸受事。謂初靜慮。出離憂根。第二靜慮。出離苦根。第三靜慮。出離喜根。第四靜慮出離樂根。于無相中出離舍根。如薄伽梵無倒經中說如是言。苾芻憂根生已。應當如實了知。生者此於何位。謂即於此斷方便位。若為憂根間心相續。爾時應知又應並此因緣及序若相若行皆如實知者。云何知因。謂了知此種子相續。云何知緣。謂了知此種所不攝所依助伴。云何知序。謂知憂根托此事生。即是能發憂根之相。及無知種子。云何知相。謂了知此是戚行相。云何知行。謂了知此能發之行。即不如理作意相應思也。如是知已。于出離中。極制持心者。云何制持。謂于染污行。制攝其心。于思惟修。任持堅住。又於是中無餘盡滅。乃至究竟者。謂滅隨眠故。滅諸纏故。世間靜慮。但能漸舍彼品粗重。不拔種子。若異此者。種永拔故。后不應生。無漏靜慮。二種俱舍。如是于余隨應當知。問以何等相了知憂根。答或染污相。或出離欲俱行善相。苦根者。或由自等
【現代漢語翻譯】 現代漢語譯本： 如果他不回答，就會產生譏諷議論：『這位阿蘭若（Aranya，指遠離村落的修行處）比丘，怎麼能被稱為阿蘭若者呢？我如今問他超越色界和無色界的寂靜解脫，他卻不能記住。』因此，為他說法應當是爲了進入那種禪定，而不是爲了安住其中。或者也可以稱之為『彼分涅槃』，也可以說成是『差別涅槃』，因為只是斷除了一部分的煩惱，並非完全斷除，所以稱為『彼分涅槃』；因為不是究竟的涅槃，所以稱為『差別涅槃』。 再者，這四種靜慮（Dhyana，禪定）也可以稱為是出離各種感受的途徑。初禪出離憂愁之根，二禪出離痛苦之根，三禪出離喜悅之根，四禪出離快樂之根，在無相定中出離舍受之根。正如薄伽梵（Bhagavan，世尊）在《無倒經》中所說：『比丘，憂愁之根生起后，應當如實了知，生起者處於何位？』這指的是斷除憂愁之根的方便之位。如果憂愁之根使內心相續不斷，那時應當知道，並且應當同時瞭解其因緣和次第，無論是相還是行，都要如實了知。如何知因？就是了知憂愁之根的種子相續。如何知緣？就是了知憂愁之根的種子所不包含的所依助伴。如何知次第？就是知道憂愁之根依託此事而生，這就是能引發憂愁之根的相，以及無知的種子。如何知相？就是了知這是戚（不悅）的行相。如何知行？就是了知這是能引發憂愁之根的行為，即不如理作意相應的思。如此瞭解之後，在出離憂愁的過程中，要極力控制自己的心。如何控制？就是對於染污的行為，要制止和攝持自己的心，對於思惟修習，要保持堅定不移。又在其中沒有剩餘地完全滅盡，乃至達到究竟，就是滅除隨眠（anusaya，煩惱的潛在形式），滅除諸纏（paryavasthana，煩惱的顯現形式）。世間的靜慮只能逐漸捨棄那些粗重的煩惱，不能拔除種子。如果不是這樣，種子如果被永遠拔除，以後就不應該再生起。無漏的靜慮則能同時捨棄兩種煩惱。對於其餘的感受，也應當根據情況如實了知。』 問：『用什麼相來了解憂愁之根？』答：『或者用染污之相，或者用與出離慾望相關的善相。』痛苦之根，或者由於自身等。
【English Translation】 English version: If he does not answer, criticism will arise: 'How can this Aranya (Aranya, meaning a place of practice away from villages) Bhikshu (Bhikshu, a Buddhist monk) be called an Aranya practitioner? I am now asking him about the tranquil liberation that transcends the realms of form and formlessness, but he cannot remember it.' Therefore, the Dharma (Dharma, the teachings of the Buddha) should be explained to him for the purpose of entering that Samadhi (Samadhi, meditative state), not for dwelling in it with attachment. Or it can also be called 'Partial Nirvana (Nirvana, liberation from suffering)', or 'Differential Nirvana', because only a portion of the afflictions are severed, not completely severed, hence it is called 'Partial Nirvana'; because it is not ultimate Nirvana, it is called 'Differential Nirvana'. Furthermore, these four Dhyanas (Dhyana, meditative absorptions) can also be called the means of liberation from various feelings. The first Dhyana liberates from the root of sorrow, the second Dhyana liberates from the root of suffering, the third Dhyana liberates from the root of joy, and the fourth Dhyana liberates from the root of pleasure; in the realm of non-perception, it liberates from the root of equanimity. Just as the Bhagavan (Bhagavan, the Blessed One) said in the 'Undistorted Sutra': 'Bhikshu, when the root of sorrow arises, one should truly understand, in what state does the arising one exist?' This refers to the state of expedient means for severing the root of sorrow. If the root of sorrow causes the mind to continue uninterruptedly, then one should know, and one should also understand its cause and condition, and its sequence, whether it is the characteristic or the action, one should truly understand. How to know the cause? It is to understand the seed continuum of the root of sorrow. How to know the condition? It is to understand the supporting companions that are not included in the seed of the root of sorrow. How to know the sequence? It is to know that the root of sorrow arises relying on this matter, which is the characteristic that can trigger the root of sorrow, as well as the seed of ignorance. How to know the characteristic? It is to understand that this is the characteristic of grief. How to know the action? It is to understand that this is the action that can trigger the root of sorrow, which is thought associated with irrational attention. Having understood thus, in the process of liberation from sorrow, one should exert utmost control over one's mind. How to control? It is to restrain and hold back one's mind from defiled actions, and to maintain steadfastness in contemplation and cultivation. And in this, without remainder, completely extinguish, until reaching the ultimate, which is to extinguish the Anusaya (anusaya, latent tendencies of afflictions), and to extinguish the Paryavasthana (paryavasthana, manifest forms of afflictions). Worldly Dhyana can only gradually abandon those coarse afflictions, but cannot uproot the seeds. If it were not so, if the seeds were permanently uprooted, they should not arise again later. Non-outflow Dhyana can abandon both types of afflictions simultaneously. For the remaining feelings, one should also understand them accordingly.' Question: 'With what characteristic does one understand the root of sorrow?' Answer: 'Either with the characteristic of defilement, or with the good characteristic associated with the desire for liberation.' The root of suffering, either due to oneself, etc.
增上力故。或由身勞增上力故。或火燒等增上力故。或他逼等增上力故。諸離欲者。猶尚生起。喜根者。謂第二靜慮中。即第二靜慮地攝。樂根者。謂第三靜慮中。即第三靜慮地攝。問何故苦根。初靜慮中。說未斷耶。答彼品粗重猶未斷故。問何緣生在初靜慮者。苦根未斷。而不現行。答由其助伴相對。憂根所攝諸苦。彼已斷故。若初靜慮。已斷苦根。是則行者入初靜慮及第二時。受所作住差別應無。由二俱有喜及樂故。而經中說。由出諸受。靜慮差別。又此應無尋伺寂靜。粗重斷滅。所作差別。如是余根彼品粗重漸次斷故。上諸靜慮斷有差別。又無相者。經中說為無相心定。於此定中舍根永滅。但害隨眠。彼品粗重。無餘斷故。非滅現纏。住無相定。必有受故。於此定中。容有三受。謂喜樂舍。非彼諸受得有隨眠。煩惱斷。故說以為斷。彼品粗重。說名隨眠。又此舍根乃至何處。當知始從第四靜慮。乃至有頂。複次此五根出離無相。為后與彼五種順出離界展轉相攝此中由欲恚害出離。即說乃至樂根出離。由色出離。即說第四靜慮舍根出離。由薩迦耶滅。即說無色界一切舍根出離。順出離言。有何等義。由住此者能出離故。名順出離。不說由此出離於彼。為離欲者說此界故。問諸欲恚害。定同時斷。何緣建立別出離耶
【現代漢語翻譯】 現代漢語譯本 由於增上力的緣故。或者由於身體勞累增上力的緣故。或者由於火燒等增上力的緣故。或者由於他人逼迫等增上力的緣故。那些已經離欲的人，仍然會生起（這些感受）。喜根（Sukha-indriya）指的是在第二禪定（Dhyana）中，也就是屬於第二禪定地的範疇。樂根（Somanassa-indriya）指的是在第三禪定中，也就是屬於第三禪定地的範疇。 問：為什麼苦根（Dukkha-indriya）在初禪定（Prathama-dhyana）中，經中說還沒有斷除呢？ 答：因為那個品類的粗重（奧妙、微細的煩惱）還沒有斷除的緣故。 問：為什麼生在初禪定中的人，苦根沒有斷除，卻不顯現呢？ 答：因為他們的助伴相對，憂根（Daurmanasya-indriya）所攝的各種痛苦，他們已經斷除了。如果初禪定已經斷除了苦根，那麼修行者進入初禪定和進入第二禪定時，所感受到的住（狀態）的差別應該就沒有了，因為兩者都有喜和樂的緣故。而經中說，由於出離各種感受，禪定才有差別。此外，尋（Vitarka）伺（Vicara）寂靜、粗重斷滅所造成的差別也應該沒有了。像這樣，其餘的根，由於那個品類的粗重逐漸斷除的緣故，上面的各種禪定斷除的情況才有差別。 此外，無相者（Arūpa-samāpatti），經中說為無相心定（無色定）。在這種禪定中，舍根（Upeksha-indriya）永遠滅除，但只是損害了隨眠（Anusaya），那個品類的粗重沒有完全斷除的緣故。不是滅除了現行的煩惱。住在無相定中，必定有感受，在這種禪定中，容許有三種感受，即喜、樂、舍。不是那些感受能夠有隨眠，煩惱斷除，所以說以為斷除。那個品類的粗重，說名為隨眠。 此外，這個舍根乃至到什麼地方呢？應當知道是從第四禪定（Caturtha-dhyana）開始，乃至有頂（Bhavagra）。 再者，這五根出離無相，是爲了後來與那五種順出離界（出離的境界）輾轉相攝。這裡，由欲（Kama）、恚（Dvesha）、害（Vihimsa）出離，即說乃至樂根出離。由色（Rupa）出離，即說第四禪定舍根出離。由薩迦耶滅（Satkayanirodha），即說無餘一切舍根出離。 順出離言，有什麼意義？由於住在此者能夠出離的緣故，名為順出離。不說由此出離於彼。為離欲者說此界故。 問：各種欲、恚、害，一定同時斷除，為什麼建立別的出離呢？
【English Translation】 English version Due to the force of augmentation (增上力故, Adhipati-pratyaya). Or due to the force of bodily exertion (身勞增上力故, Kaya-parishrama-adhipati). Or due to the force of fire burning, etc. (火燒等增上力故, Agni-dahana-adi-adhipati). Or due to the force of others' oppression, etc. (他逼等增上力故, Para-pidana-adi-adhipati). Even those who are free from desire (諸離欲者, Vita-raga) still arise (these feelings). 'Sukha-indriya' (喜根) refers to the second Dhyana (第二靜慮), that is, it belongs to the realm of the second Dhyana. 'Somanassa-indriya' (樂根) refers to the third Dhyana (第三靜慮), that is, it belongs to the realm of the third Dhyana. Question: Why is it that 'Dukkha-indriya' (苦根) is said in the Sutras to be not yet severed in the first Dhyana (初靜慮)? Answer: Because the coarseness (粗重, audārika) of that category is not yet severed. Question: Why is it that those born in the first Dhyana, though 'Dukkha-indriya' is not severed, it does not manifest? Answer: Because their associates are relative, and the various sufferings included in 'Daurmanasya-indriya' (憂根) have already been severed by them. If the first Dhyana has already severed 'Dukkha-indriya', then the difference in the state (住, sthiti) experienced by practitioners entering the first Dhyana and entering the second Dhyana should not exist, because both have Sukha and Somanassa. But the Sutras say that Dhyanas differ due to the abandonment of various feelings. Furthermore, the difference caused by the tranquility of Vitarka (尋) and Vicara (伺), and the cessation of coarseness, should also not exist. In this way, the remaining Indriyas differ in the severing of conditions in the higher Dhyanas because the coarseness of that category is gradually severed. Moreover, 'Arūpa-samāpatti' (無相者) is described in the Sutras as 'formless concentration of mind' (無相心定). In this concentration, 'Upeksha-indriya' (舍根) is permanently extinguished, but only the latent tendencies (隨眠, anusaya) are harmed, because the coarseness of that category is not completely severed. It is not the extinction of manifest afflictions. Dwelling in formless concentration necessarily involves feeling; in this concentration, three kinds of feelings are permissible, namely, Sukha, Somanassa, and Upeksha. It is not that those feelings can have latent tendencies; afflictions are severed, so it is said to be severed. The coarseness of that category is called latent tendency. Furthermore, where does this 'Upeksha-indriya' extend to? It should be known that it starts from the fourth Dhyana (第四靜慮) and extends to the peak of existence (有頂, Bhavagra). Moreover, these five Indriyas, abandoning the formless, are for the sake of later mutual inclusion with those five kinds of 'following abandonment realms' (順出離界). Here, the abandonment of Kama (欲), Dvesha (恚), and Vihimsa (害) is said to extend to the abandonment of 'Sukha-indriya'. The abandonment of Rupa (色) is said to be the abandonment of 'Upeksha-indriya' in the fourth Dhyana. The cessation of Satkayanirodha (薩迦耶滅) is said to be the abandonment of all remaining 'Upeksha-indriya'. What is the meaning of 'following abandonment'? Because those who dwell in this can abandon, it is called 'following abandonment'. It is not said that by this one abandons that. This realm is spoken for those who are free from desire. Question: Various Kama, Dvesha, and Vihimsa are certainly severed simultaneously, why establish separate abandonments?
。答彼諸出離雖復同時。約修對治有差別故。宣說三種出離差別。對治差別者。謂不凈慈悲。如其次第。或有唯修不凈出離一切。或慈或悲。是故別說三種出離。此上唯有一類對治故。后出離無有差別。云何猛利見者。等隨念欲。謂由觀察作意于勝事作意故。猛利功用作意故。云何于諸欲中心不趣入。謂于彼處。不見勝功德故。云何不美。謂于彼處。喜悅不生故。云何不住。謂于彼處不樂受用為欣悅故。云何無有勝解。謂于彼處不樂取著。不如理相故。云何萎悴。謂雖縱任。而不舒泰故。云何壞散。謂取境已尋復棄捨故。云何而不舒泰。謂于所緣雖強令住。而不愛樂故。云何等住于舍。謂行平等位。于平等位中。心遊觀故。何等為厭。謂由於彼深見過患。棄背為性。此復三種。謂無常故。苦故。變壞法故。何等為惡。謂由於彼初見過患。棄背為性。何等為違。謂由於彼中見過患。棄背為性。何等為背。謂由於彼后見過患。棄背為性。與此相違。即于離欲作意趣入者謂於是處。見勝功德故。美者。謂於是處生清凈信而證順故。住者。謂于所緣不流散故。勝解者。由於是處不染污轉于諸煩惱得離系故。以于厭等棄背行中正流轉時心無掛礙。又復于舍無有功用。云何其心善逝。謂住方便究竟作意故。云何善修。謂善修習余作
【現代漢語翻譯】 現代漢語譯本：答：雖然這些出離是同時發生的，但就修習對治而言，存在差別。因此，宣說了三種出離的差別。對治的差別是指不凈觀、慈心觀和悲心觀，按照一定的順序。或者有人只修不凈觀就能出離一切，或者只修慈心觀或悲心觀。所以，特別說明這三種出離。在這之上，只有一類對治，所以後面的出離就沒有差別了。 什麼是『猛利見者，等隨念欲』？這是指通過觀察作意，對殊勝的事物作意，因為猛利地運用功用作意。 什麼叫做『對於諸欲中心不趣入』？這是指在那些地方，看不到殊勝的功德。 什麼叫做『不美』？這是指在那些地方，喜悅不生起。 什麼叫做『不住』？這是指在那些地方，不樂於受用，不覺得欣悅。 什麼叫做『無有勝解』？這是指在那些地方，不樂於執取，不如理作意。 什麼叫做『萎悴』？這是指即使放縱，也不舒泰。 什麼叫做『壞散』？這是指取境之後，隨即又捨棄。 什麼叫做『而不舒泰』？這是指對於所緣，即使勉強令心安住，也不愛樂。 什麼叫做『等住于舍』？這是指處於平等的狀態，在平等的狀態中，心遊觀。 什麼是『厭』？這是指由於對事物深刻地看到過患，而產生棄背的心理。這又分為三種：因為無常，因為是苦，因為是變壞法。 什麼是『惡』？這是指由於對事物最初看到過患，而產生棄背的心理。 什麼是『違』？這是指由於對事物中間看到過患，而產生棄背的心理。 什麼是『背』？這是指由於對事物最後看到過患，而產生棄背的心理。 與此相反，就是對於離欲作意趣入，這是指在那些地方，看到殊勝的功德。 『美』是指在那些地方，生起清凈的信心，並且證得順應。 『住』是指對於所緣，心不流散。 『勝解』是指在那些地方，不被染污所轉，對於諸煩惱得到解脫。 因為在厭離等棄背的行中，正確地流轉時，心無掛礙。又對於舍，沒有功用。 什麼是『其心善逝』？這是指安住于方便，究竟地作意。 什麼是『善修』？這是指善於修習其他的作意。
【English Translation】 English version: Answer: Although these renunciations occur simultaneously, there are differences in terms of the antidotes practiced. Therefore, three types of renunciation are explained. The difference in antidotes refers to the contemplation of impurity (不凈, bu jing), loving-kindness (慈, ci), and compassion (悲, bei), in a specific order. Or someone may only cultivate the renunciation of impurity to renounce everything, or only cultivate loving-kindness or compassion. Therefore, these three types of renunciation are specifically explained. Above this, there is only one type of antidote, so there is no difference in the subsequent renunciations. What is 'keenly seeing, equally recollecting desire'? This refers to contemplating superior things through observation and mental engagement, because of keenly applying effort in mental engagement. What does it mean to 'not incline the mind towards desires'? This refers to not seeing superior merits in those places. What does 'unattractive' mean? This refers to joy not arising in those places. What does 'not abiding' mean? This refers to not delighting in enjoyment in those places, not feeling pleased. What does 'without superior understanding' mean? This refers to not delighting in grasping in those places, not engaging in appropriate mental activity. What does 'withered' mean? This refers to not being comfortable even when indulging. What does 'decayed and scattered' mean? This refers to taking an object and then immediately abandoning it. What does 'not comfortable' mean? This refers to not loving the object of focus, even when forcing the mind to abide. What does 'equally abiding in equanimity' mean? This refers to being in a state of equanimity, and in that state, the mind wanders and observes. What is 'disgust'? This refers to the mind turning away due to deeply seeing the faults of things. This is further divided into three types: because of impermanence (無常, wu chang), because of suffering (苦, ku), and because of the nature of change and decay (變壞法, bian huai fa). What is 'aversion'? This refers to the mind turning away due to initially seeing the faults of things. What is 'opposition'? This refers to the mind turning away due to seeing the faults of things in the middle. What is 'turning away'? This refers to the mind turning away due to seeing the faults of things at the end. The opposite of this is engaging in mental activity of detachment, which refers to seeing superior merits in those places. 'Attractive' refers to pure faith arising in those places, and attaining accordance. 'Abiding' refers to the mind not scattering from the object of focus. 'Superior understanding' refers to not being turned by defilements in those places, and attaining liberation from afflictions. Because when correctly flowing in the practice of disgust and turning away, the mind is without hindrance. And there is no effort in equanimity. What does 'the mind is well-gone' mean? This refers to abiding in skillful means and ultimately engaging in mental activity. What does 'well-cultivated' mean? This refers to skillfully cultivating other mental activities.
意故。當知此說斷位及斷方便道位。解者。謂解脫諸纏故。脫者。謂解脫所緣相故。離系者。謂解脫隨眠故。從諸欲緣所生諸漏者。謂除欲貪。于欲界中。所餘煩惱。損匱者。謂因此生執器仗等惡行差別。於此若作若增長故。生諸惡趣。燒者。謂由此因欲愛啖食燒身心故。惱者。謂由此因。若事變壞便生愁嘆憂苦惱故。于彼解脫超出離系者。謂如前次第。解脫諸纏所緣隨眠故。云何終不領納緣彼諸受。謂依將得正得。隨念諸欲境界。染污諸受。不復現行。其所依身。不為眾惑染污而住。如紅蓮花水滴不著。
復有六種順出離界。如經廣說。謂我已修慈。乃至我已離諸我慢。然我猶為疑惑毒箭。悶亂其心。是故慈等。于恚害等。非正對治。當知為舍如是邪執。建立此界。是中恚等離欲對治有差別故。建立前四對治相故。觀察聖住得道理故。建立無相觀察究竟正道理故。建立第六。慈對治恚。無損行轉故。悲對治害。為除他苦。勝樂行轉故。喜治不樂。於他樂事。隨喜行轉故。舍治貪恚。俱舍行轉故。無相對治一切眾相。相相違故。若離我慢。于自解脫或所證中。定無疑惑故。離我慢是彼對治。此諸出離定。能出離一切恚等。不善修故。恚等過失容可現行。又前五種順出離界。初之四種天住所攝。第五一種聖住所攝
【現代漢語翻譯】 現代漢語譯本： 意思是說，應當知道這裡所說的是斷除煩惱的階段以及斷除煩惱方便道的階段。『解』的意思是，解脫各種纏縛的緣故。『脫』的意思是，解脫所緣之相的緣故。『離系』的意思是，解脫隨眠煩惱的緣故。從各種慾望的因緣所產生的各種煩惱，指的是去除對慾望的貪愛。在欲界中，其餘的煩惱，『損匱』的意思是，因為這些煩惱產生執持器仗等惡行的差別，因此造作或增長這些惡行，導致墮入各種惡趣。『燒』的意思是，因為這個原因，對慾望的愛如同火焰般吞噬身心。『惱』的意思是，因為這個原因，如果事情發生變壞，就會產生憂愁、嘆息、憂傷和苦惱。對於這些煩惱的解脫、超出和脫離束縛，指的是如前面所說的次第，解脫各種纏縛、所緣和隨眠煩惱的緣故。如何最終不再領納與這些慾望相關的感受呢？指的是依靠將要獲得或已經獲得的，隨念各種慾望境界，被染污的各種感受，不再現行。而其所依賴的身體，不會被各種煩惱所染污而安住，就像紅蓮花不沾染水滴一樣。
還有六種順應出離的界限，如經文廣泛闡述的那樣，即『我已經修習慈心』，乃至『我已經遠離各種我慢』。然而我仍然被疑惑的毒箭悶亂我的心。因此，慈心等等，對於嗔恚、損害等等，並非真正的對治。應當知道，爲了捨棄這樣的邪見執著，才建立這些界限。其中，嗔恚等等與離欲的對治存在差別，因此建立前四種對治的相狀。爲了觀察聖者的安住而獲得道理，因此建立無相。爲了觀察究竟正確的道理，因此建立第六種。慈心對治嗔恚，因為沒有損害的行為運轉的緣故。悲心對治損害，爲了去除他人的痛苦，殊勝的快樂行為運轉的緣故。喜心對治不快樂，對於他人的快樂之事，隨喜的行為運轉的緣故。舍心對治貪婪和嗔恚，共同捨棄的行為運轉的緣故。無相對治一切眾相，因為各種相狀相互違背的緣故。如果遠離我慢，對於自身的解脫或者所證悟的境界，一定不會有疑惑的緣故。遠離我慢是這些疑惑的對治。這些出離一定能夠出離一切嗔恚等等。因為沒有好好修習，嗔恚等等的過失可能會顯現。而且，前五種順應出離的界限，最初的四種屬於天界的住所，第五種屬於聖者的住所。
【English Translation】 English version: The meaning is, it should be known that this refers to the stage of cutting off afflictions and the stage of the path of expedient means for cutting off afflictions. 'Release' (解, jie) means to be liberated from various entanglements. 'Escape' (脫, tuo) means to be liberated from the characteristics of what is cognized. 'Detachment' (離系, li xi) means to be liberated from latent afflictions. The various outflows arising from the causes and conditions of various desires refer to the removal of craving for desires. In the desire realm, the remaining afflictions, 'impairment' (損匱, sun kui) means that because of these afflictions, differences in evil deeds such as holding weapons arise, and therefore, engaging in or increasing these evil deeds leads to falling into various evil destinies. 'Burning' (燒, shao) means that because of this reason, love for desire consumes the body and mind like flames. 'Torment' (惱, nao) means that because of this reason, if things change for the worse, sorrow, lamentation, grief, and suffering arise. The liberation, transcendence, and detachment from these afflictions refer to, in the order mentioned earlier, the liberation from various entanglements, what is cognized, and latent afflictions. How is it that one ultimately no longer experiences feelings related to these desires? It refers to, relying on what is about to be obtained or has already been obtained, recollecting various desire realms, the various defiled feelings no longer manifest. And the body on which they depend dwells without being defiled by various afflictions, just as a red lotus flower does not retain water droplets.
There are also six kinds of realms conducive to liberation, as extensively explained in the sutras, namely, 'I have cultivated loving-kindness,' up to 'I have abandoned all pride.' However, I am still troubled in mind by the poisonous arrow of doubt. Therefore, loving-kindness, etc., are not the true antidotes to anger, harm, etc. It should be known that these realms are established in order to abandon such wrong views and attachments. Among them, there are differences between anger, etc., and the antidotes of detachment from desire, therefore, the characteristics of the first four antidotes are established. In order to observe the dwelling of the sages and attain the principle, therefore, the absence of characteristics is established. In order to observe the ultimate correct principle, therefore, the sixth is established. Loving-kindness is the antidote to anger because it involves the activity of non-harm. Compassion is the antidote to harm because it involves the activity of superior joy to remove the suffering of others. Joy is the antidote to displeasure because it involves the activity of rejoicing in the happiness of others. Equanimity is the antidote to greed and anger because it involves the activity of jointly abandoning them. The absence of characteristics is the antidote to all characteristics because various characteristics contradict each other. If one is free from pride, there will certainly be no doubt about one's own liberation or the realm one has realized. Freedom from pride is the antidote to these doubts. These liberations are certain to liberate from all anger, etc. Because they are not well cultivated, the faults of anger, etc., may manifest. Moreover, among the first five realms conducive to liberation, the first four belong to the abodes of the heavens, and the fifth belongs to the abodes of the sages.
。今此六種順出離界。前之四種梵住所攝。第五第六聖住所攝。
複次能超恚等諸過失故。名為出離。于出離時。正可憑仗故名為依。世尊說依。略有四種。一法是依。非數取趣。二義是依。非文。三了義經是依。非不了義經。四智是依。非識。此四種依。因何建立。補特伽羅四種別故。謂因諂詐補特伽羅差別故。建立初依。因順世間補特伽羅差別故。建立第二。因住自見取補特伽羅差別故。建立第三。因聞為極補特伽羅差別故。建立第四。因其諂詐說法。是依非數取趣。要與彼論。分別抉擇方證正智。非唯由彼現威儀故。即於此中復有差別。謂佛宣說補特伽羅。及與諸法。唯法是依。非數取趣。世俗言辭。不應執故。法又二種。謂文及義。唯義是依非文。何以故。不應但聞即為究竟。要須于義思惟籌量審觀察故。佛所說經。或有了義或不了義。觀察義時。了義是依。非不了義。世尊或時宣說依趣福不動識。為往善趣故。或時宣說四聖諦智為向涅槃故。于修法隨法行時。唯智是依非識。略於四時。失不失故。建立四種補特伽羅。謂得法時。住持時。觀察義時。修法隨法行時。依四時故。建立四依。
複次已說安立。當知於此靜慮等中。作意所緣二種差別。
作意差別者。謂七種根本作意。及餘四十
【現代漢語翻譯】 現代漢語譯本：現在這六種是順應出離之界。前面的四種包含在梵住（Brahmavihara，四無量心）之中。第五和第六種包含在聖住之中。
其次，能夠超越嗔恚等各種過失，所以稱為『出離』。在出離之時，真正可以依靠的，所以稱為『依』。世尊所說的『依』，大致有四種：一是法是依，而非數取趣（Pudgala，補特伽羅，指凡夫）；二是義是依，而非文；三是了義經是依，而非不了義經；四是智是依，而非識。這四種『依』，是因何建立的呢？是由於補特伽羅（Pudgala，補特伽羅，指凡夫）的四種差別。因為有諂詐的補特伽羅（Pudgala，補特伽羅，指凡夫）的差別，所以建立第一種『依』。因為有順應世間的補特伽羅（Pudgala，補特伽羅，指凡夫）的差別，所以建立第二種『依』。因為有執著于自己見解的補特伽羅（Pudgala，補特伽羅，指凡夫）的差別，所以建立第三種『依』。因為有以聽聞為極的補特伽羅（Pudgala，補特伽羅，指凡夫）的差別，所以建立第四種『依』。因為那些諂詐之人所說的法，是『依』而非數取趣（Pudgala，補特伽羅，指凡夫），需要與他們辯論，分別抉擇，才能證得正智，不能僅僅因為他們表現出的威儀就相信。這裡面還有差別，佛宣說補特伽羅（Pudgala，補特伽羅，指凡夫）以及諸法，只有法是『依』，而非數取趣（Pudgala，補特伽羅，指凡夫），世俗的言辭不應該執著。法又有兩種，即文和義，只有義是『依』，而非文。為什麼呢？不應該僅僅聽聞就認為是究竟，必須對義進行思惟籌量，審慎觀察。佛所說的經，或者有了義，或者不了義，觀察義的時候，了義是『依』，而非不了義。世尊有時宣說依靠趣向福德、不動之識，是爲了往生善趣；有時宣說四聖諦之智，是爲了趣向涅槃。在修法隨法行的時候，只有智是『依』，而非識。大致在四個時候，會失去或不失去『依』，所以建立四種補特伽羅（Pudgala，補特伽羅，指凡夫）。即在得法時、住持時、觀察義時、修法隨法行時。因為這四個時候，所以建立四依。
其次，已經說了安立，應當知道，在這靜慮等之中，作意和所緣有兩種差別。
作意的差別，是指七種根本作意，以及其餘四十種。
【English Translation】 English version: Now, these six are realms that accord with renunciation. The previous four are included within the Brahmaviharas (four immeasurables). The fifth and sixth are included within the noble abodes.
Furthermore, because it can transcend faults such as anger, it is called 'renunciation'. At the time of renunciation, it is truly reliable, so it is called 'reliance'. The World Honored One said that there are roughly four types of reliance: first, the Dharma is the reliance, not the Pudgala (individual, person); second, the meaning is the reliance, not the words; third, the definitive meaning sutras are the reliance, not the non-definitive meaning sutras; fourth, wisdom is the reliance, not consciousness. Why are these four reliances established? It is because of the four differences of Pudgalas (individuals, persons). Because of the difference of deceitful Pudgalas (individuals, persons), the first reliance is established. Because of the difference of Pudgalas (individuals, persons) who conform to the world, the second reliance is established. Because of the difference of Pudgalas (individuals, persons) who dwell in their own views, the third reliance is established. Because of the difference of Pudgalas (individuals, persons) who take hearing as the ultimate, the fourth reliance is established. Because the Dharma spoken by those who are deceitful is the 'reliance' and not the Pudgala (individual, person), it is necessary to debate with them, distinguish and decide, in order to attain right wisdom, and not to believe merely because of their displayed demeanor. There are also differences within this. The Buddha proclaimed that for Pudgalas (individuals, persons) and all dharmas, only the Dharma is the 'reliance', not the Pudgala (individual, person), and worldly words should not be clung to. The Dharma also has two types, namely words and meaning. Only the meaning is the 'reliance', not the words. Why? One should not think that merely hearing is the ultimate; one must contemplate, deliberate, and carefully observe the meaning. The sutras spoken by the Buddha are either of definitive meaning or non-definitive meaning. When observing the meaning, the definitive meaning is the 'reliance', not the non-definitive meaning. The World Honored One sometimes proclaims reliance on the consciousness that inclines towards merit and immovability, in order to be reborn in good realms; sometimes he proclaims the wisdom of the Four Noble Truths, in order to move towards Nirvana. When practicing the Dharma in accordance with the Dharma, only wisdom is the 'reliance', not consciousness. Roughly speaking, there are four times when one loses or does not lose the 'reliance', so four types of Pudgalas (individuals, persons) are established. That is, at the time of attaining the Dharma, at the time of upholding it, at the time of observing the meaning, and at the time of practicing the Dharma in accordance with the Dharma. Because of these four times, the four reliances are established.
Furthermore, having spoken of the establishment, it should be known that within these dhyanas (meditative absorptions) and so on, there are two kinds of differences in attention and object.
The difference in attention refers to the seven fundamental attentions and the remaining forty.
作意。云何七種作意。謂了相作意。勝解作意。遠離作意。攝樂作意。觀察作意。加行究竟作意。加行究竟果作意。云何四十作意。謂緣法作意。緣義作意。緣身作意。緣受作意。緣心作意。緣法作意。勝解作意。真實作意。有學作意。無學作意。非學非無學作意。遍知作意。正斷作意。已斷作意。有分別影像所緣作意。無分別影像所緣作意。事邊際所緣作意。所作成辦所緣作意。勝解思擇作意。寂靜作意。一分修作意。具分修作意。無間作意。殷重作意。隨順作意。對治作意。順清凈作意。順觀察作意。力勵運轉作意。有間運轉作意。有功用運轉作意。自然運轉作意。思擇作意。內攝作意。凈障作意。依止成辦所行清凈作意。他所建立作意。內增上取作意。廣大作意。遍行作意。
緣法作意者。謂聞所成慧相應作意。緣義作意者。謂思修所成慧相應作意。緣身受心法作意者。謂修念住者。如理思惟身等作意。勝解作意者。謂修靜慮者。隨其所欲。于諸事相增益作意。真實作意者。謂以自相共相。及真如相。如理思惟諸法作意。有學作意。略有二種。一者自性。二在相續。自性者。謂有學無漏作意。在相續者謂有學一切善作意。如有學作意。當知無學作意二種亦爾。非學非無學作意者。謂一切世間作意。遍知作
意者。謂由此故遍知所緣而不斷惑。正斷作意者。謂由此故。俱作二事。已斷作意者。謂斷煩惱后所有作意。有分別影像所緣作意者。謂由此故。修緣分別體境毗缽舍那。無分別影像所緣作意者。謂由此故。修緣分別體境奢摩他。事邊際所緣作意者。謂由此故。了知一切身受心法所緣邊際。過此更無身受心法。所作成辦所緣作意者。謂我思惟如此如此。若我思惟如是如是。當有如此如此。當辦如是如是。及緣清凈所緣作意。勝解思擇作意者。謂由此故。或有最初思擇諸法。或奢摩他而為上首。寂靜作意者。謂由此故。或有最初安心於內。或毗缽舍那而為上首。一分修作意者。謂由此故。于奢摩他毗缽舍那。隨修一分。具分修作意者。謂由此故。二分雙修。無間作意者。謂一切時無間無斷。相續而轉。殷重作意者。謂不慢緩加行方便。此中由勝解思擇作意故。凈修智見。由寂靜作意故。生長輕安。由一分具分修作意故。于諸蓋中。心得解脫。由無間殷重作意故。于諸結中。心得解脫。又由無間作意故。終不徒然而捨身命。由殷重作意故。速證通慧。隨順作意者。謂由此故。厭壞所緣。順斷煩惱。對治作意者。謂由此故。正舍諸惑任持于斷。令諸煩惱遠離相續。順清凈作意者。謂由此故。修六隨念。或復思惟隨一妙事。順
【現代漢語翻譯】 現代漢語譯本： 意者（指作意）。是指由此作意能夠普遍瞭解所緣境，並且不斷除煩惱。正斷作意者，是指由此作意，同時進行兩種行為（指奢摩他和毗缽舍那）。已斷作意者，是指斷除煩惱之後所產生的作意。有分別影像所緣作意者，是指由此作意，修習緣于分別體境的毗缽舍那（觀）。無分別影像所緣作意者，是指由此作意，修習緣于分別體境的奢摩他（止）。事邊際所緣作意者，是指由此作意，了知一切身、受、心、法所緣的邊際，超過這些就沒有其他的身、受、心、法。所作成辦所緣作意者，是指我思惟如此如此，如果我思惟如是如是，就會有如此如此的結果，就能辦成如是如是的事情。以及緣于清凈的所緣作意。勝解思擇作意者，是指由此作意，或者最初思擇諸法，或者以奢摩他（止）為主導。寂靜作意者，是指由此作意，或者最初安心於內心，或者以毗缽舍那（觀）為主導。一分修作意者，是指由此作意，對於奢摩他（止）或毗缽舍那（觀），只修習其中一部分。具分修作意者，是指由此作意，止觀二者同時修習。無間作意者，是指一切時中沒有間斷，相續不斷地運轉。殷重作意者，是指不輕慢懈怠，努力修行。這裡面，由於勝解思擇作意，能夠清凈修習智見。由於寂靜作意，能夠增長輕安。由於一分或具分修作意，對於各種蓋障，心得解脫。由於無間或殷重作意，對於各種結縛，心得解脫。又由於無間作意，最終不會徒勞無益地捨棄身命。由於殷重作意，能夠迅速證得通達智慧。隨順作意者，是指由此作意，厭惡壞滅所緣境，順於斷除煩惱。對治作意者，是指由此作意，正確地捨棄各種迷惑，堅持斷除煩惱，使各種煩惱遠離相續。順清凈作意者，是指由此作意，修習六隨念，或者思惟其中任何一種殊妙之事，順於清凈。
【English Translation】 English version: 'Intentionality' (作意, zuo yi) means that by this, one can universally know the object of cognition and continuously eliminate afflictions. 'Rightly eliminating intentionality' means that by this, one performs two tasks simultaneously (referring to Śamatha and Vipaśyanā). 'Already eliminated intentionality' refers to the intentionality that arises after the elimination of afflictions. 'Intentionality with discriminated image object' means that by this, one cultivates Vipaśyanā (insight) that focuses on the discriminated nature of reality. 'Intentionality without discriminated image object' means that by this, one cultivates Śamatha (tranquility) that focuses on the discriminated nature of reality. 'Intentionality with object at the limit of things' means that by this, one understands the limits of all objects of cognition related to body, sensation, mind, and phenomena, beyond which there are no other body, sensation, mind, and phenomena. 'Intentionality with object of accomplished action' means 'I think in this way, and if I think in this way, there will be such and such results, and I can accomplish such and such things,' as well as intentionality focused on pure objects. 'Intentionality of ascertainment and investigation' means that by this, one either initially investigates all phenomena or prioritizes Śamatha (tranquility). 'Intentionality of tranquility' means that by this, one either initially calms the mind internally or prioritizes Vipaśyanā (insight). 'Intentionality of partial cultivation' means that by this, one cultivates only a part of either Śamatha (tranquility) or Vipaśyanā (insight). 'Intentionality of complete cultivation' means that by this, one cultivates both tranquility and insight simultaneously. 'Uninterrupted intentionality' means that it continues without interruption at all times. 'Intense intentionality' means not being slow or lax in applying effort. Here, due to the intentionality of ascertainment and investigation, one purifies and cultivates wisdom and insight. Due to the intentionality of tranquility, one increases lightness and ease. Due to the intentionality of partial or complete cultivation, one gains liberation from the hindrances. Due to uninterrupted or intense intentionality, one gains liberation from the bonds. Furthermore, due to uninterrupted intentionality, one ultimately does not abandon life in vain. Due to intense intentionality, one quickly attains penetrating wisdom. 'Compliant intentionality' means that by this, one dislikes and destroys the object of cognition, complying with the elimination of afflictions. 'Antidotal intentionality' means that by this, one correctly abandons all delusions, persists in eliminating afflictions, and keeps all afflictions away from continuity. 'Intentionality compliant with purity' means that by this, one cultivates the six recollections or contemplates any one wonderful thing, complying with purity.
觀察作意者。謂由此故。觀諸煩惱斷與未斷。或復觀察自己所證。及先所觀諸法道理。力勵運轉作意者。謂修始業未得作意者所有作意。有間運轉作意者。謂已得作意。于上慢緩修加行者所有作意。有功用運轉作意者。謂即於此勇猛精進無有慢緩。修加行者所有作意。自然運轉作意者。謂於四時決定作意。一得作意時。二正入已入根本定時。三修現觀時。四正得已得阿羅漢時。思擇作意者。謂毗缽舍那品作意。內攝作意者。謂奢摩他品作意。凈障作意者。謂由此故。棄捨諸漏永害粗重。依止成辦所行清凈作意者。謂由此故。依離一切粗重之身。雖行一切所緣境界。而諸煩惱不復現行。他所建立作意者。謂諸聲聞所有作意。要從他音。乃能于內如理作意故。內增上取作意者。謂諸獨覺及諸菩薩所有作意。以不從師而覺悟故。廣大作意者。謂諸菩薩為善了知生死過失。出離方便發弘誓願。趣大菩提所有作意。遍行作意者。謂佛世尊現見一切無障礙智相應作意。若諸菩薩遍於三乘及五明處方便善巧所有作意。
此中了相作意。攝緣法緣義。餘六作意。唯攝緣義。緣身等境四種作意。遍在七攝。了相勝解加行究竟果作意。通攝勝解真實作意。觀察作意。唯攝勝解。餘三作意。唯攝真實。此就前門。就余門者。當知隨應七
【現代漢語翻譯】 現代漢語譯本 觀察作意者：指的是通過這種作意，觀察諸煩惱是斷除還是未斷除。或者觀察自己所證得的境界，以及先前所觀察的諸法道理。 力勵運轉作意者：指的是修習初始階段，尚未獲得作意者所具有的作意。 有間運轉作意者：指的是已經獲得作意，但在修習上懈怠緩慢，不勤奮用功者所具有的作意。 有功用運轉作意者：指的是對於已經獲得作意者，勇猛精進，沒有懈怠緩慢，勤奮用功者所具有的作意。 自然運轉作意者：指的是在四種情況下自然而然產生的作意：一，剛獲得作意時；二，正在進入或已經進入根本定時；三，修習現觀時；四，正在獲得或已經獲得阿羅漢果時。 思擇作意者：指的是毗缽舍那（Vipashyana，觀）品中的作意。 內攝作意者：指的是奢摩他（Shamatha，止）品中的作意。 凈障作意者：指的是通過這種作意，捨棄諸漏，永遠斷除粗重煩惱，依此成就所行之清凈。 依止成辦所行清凈作意者：指的是通過這種作意，依靠遠離一切粗重之身，即使行於一切所緣境界，諸煩惱也不會再次現行。 他所建立作意者：指的是諸聲聞（Śrāvaka，聽聞佛法而證悟者）所具有的作意，需要依靠他人的聲音才能在內心如理作意。 內增上取作意者：指的是諸獨覺（Pratyekabuddha，無師自悟者）及諸菩薩（Bodhisattva，立志成佛者）所具有的作意，因為他們不從師而覺悟。 廣大作意者：指的是諸菩薩爲了善於了知生死過失，尋求出離方便，發起弘大誓願，趣向大菩提（Mahābodhi，大覺悟）所具有的作意。 遍行作意者：指的是佛世尊現見一切、無障礙智所相應的作意。也指諸菩薩對於三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）及五明處（聲、工、醫、理、內）方便善巧所具有的作意。 此中，了相作意，包含緣法和緣義。其餘六種作意，只包含緣義。緣身等境四種作意，遍在於七種攝中。了相、勝解、加行、究竟果作意，貫通包含勝解和真實作意。觀察作意，只包含勝解。其餘三種作意，只包含真實。這是就前一種分類而言。就其他分類而言，應當知道隨其相應。
【English Translation】 English version 'Observing attention' refers to, by means of this, observing whether afflictions are severed or not. Or observing one's own attained states, and the principles of the dharmas previously observed. 'Effortful attention' refers to the attention possessed by those who are in the initial stages of practice and have not yet attained attention. 'Intermittent attention' refers to the attention possessed by those who have already attained attention but are lax and slow in their practice. 'Functional attention' refers to the attention possessed by those who, having already attained attention, are courageous and diligent, without laxity, in their practice. 'Natural attention' refers to the attention that arises naturally in four situations: first, when one has just attained attention; second, when one is entering or has already entered fundamental samadhi; third, when one is practicing direct perception; fourth, when one is attaining or has already attained Arhatship (Arhat, one who has attained nirvana). 'Discerning attention' refers to the attention in the Vipashyana (Vipashyana, insight meditation) category. 'Internally focused attention' refers to the attention in the Shamatha (Shamatha, calming meditation) category. 'Purifying obscurations attention' refers to, by means of this, abandoning all outflows, permanently eliminating coarse burdens, and thereby accomplishing the purity of what is practiced. 'Attention that relies on accomplishing purity of conduct' refers to, by means of this, relying on a body free from all coarse burdens, even when engaging in all objects of focus, afflictions no longer manifest. 'Attention established by others' refers to the attention possessed by the Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the teachings), who need to rely on the voices of others to generate appropriate attention internally. 'Attention with internal enhancement' refers to the attention possessed by the Pratyekabuddhas (Pratyekabuddha, a solitary enlightened one) and Bodhisattvas (Bodhisattva, one who seeks enlightenment for the benefit of all beings), because they awaken without a teacher. 'Vast attention' refers to the attention possessed by Bodhisattvas who, in order to understand the faults of samsara (Saṃsāra, cycle of rebirth) and seek a means of liberation, generate great vows and proceed towards Mahābodhi (Mahābodhi, great enlightenment). 'Pervasive attention' refers to the attention corresponding to the unobstructed wisdom with which the Buddha sees everything. It also refers to the skillful means in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, the vehicle of hearers, the vehicle of solitary realizers, and the vehicle of bodhisattvas) and the five sciences (the five fields of knowledge: linguistics, arts and crafts, medicine, logic, and inner knowledge) possessed by the Bodhisattvas. Among these, 'attention to characteristics' includes the object of dharma and the object of meaning. The remaining six types of attention only include the object of meaning. The four types of attention that focus on the body and other objects are pervasive in the seven categories. 'Attention to characteristics, conviction, application, and ultimate result' encompasses both attention to conviction and attention to reality. 'Observing attention' only includes attention to conviction. The remaining three types of attention only include attention to reality. This is according to the former classification. According to other classifications, it should be understood accordingly.
種作意皆攝。有學及非學非無學二種作意。亦攝無學作意。謂清凈地了相作意。及加行究竟果作意。了相勝解觀察作意。攝遍知作意。餘三作意。攝正斷作意。加行究竟果作意。攝已斷作意。觀察作意。唯攝有分別影像所緣作意。餘六作意。通攝二種。事邊際所緣作意。遍一切攝。所作成辦所緣作意。若就初門。遍一切攝。就第二門。唯加行究竟果作意所攝。最初勝解思擇作意。皆所不攝。若奢摩他而為上首。遍一切攝。若最初寂靜。若毗缽舍那而為上首。當知亦爾。前六作意。通攝一分及具分修。加行究竟果作意。唯攝具分修。無間作意。殷重作意。遍一切攝。隨順作意。初二所攝。對治作意。遠離。加行。究竟。二作意攝。及攝樂作意一分所攝。順清凈作意。唯攝樂一分所攝。順觀察斷未斷作意。唯觀察作意所攝。此就斷對治說。若就所餘隨應當知。力勵運轉作意。皆所不攝。有間有功用運轉作意。乃至攝樂作意所攝。自然運轉作意。加行究竟。及此果二作意攝。思擇作意。了相所攝。內攝作意。勝解所攝凈障作意。遠離攝樂。觀察加行究竟作意所攝。依止成辦所行清凈作意。唯加行究竟果作意所攝。他所建立內增上取作意。一切作意所攝。廣大作意。皆所不攝。初遍行作意。加行究竟果攝。第二一切所攝。又了
【現代漢語翻譯】 現代漢語譯本： 所有型別的作意都被包含在內。有學和非學非無學兩種作意，也包含了無學作意，即清凈地的了相作意（對事物清晰認識的心理活動）和加行究竟果作意（通過努力修行最終獲得成果的心理活動）。了相勝解觀察作意（通過清晰認識、深刻理解和仔細觀察的心理活動）包含遍知作意（對一切事物全面瞭解的心理活動）。其餘三種作意包含正斷作意（努力斷除惡唸的心理活動）。加行究竟果作意包含已斷作意（已經斷除惡唸的心理活動）。觀察作意只包含有分別影像所緣作意（以帶有分別的影像為對象的心理活動）。其餘六種作意則普遍包含這兩種作意。事邊際所緣作意（以事物邊緣為對象的心理活動）普遍包含一切。所作成辦所緣作意（以完成目標為對象的心理活動），如果從最初的方面來說，普遍包含一切；如果從第二方面來說，則只被加行究竟果作意所包含。最初的勝解思擇作意（通過深刻理解和仔細思考的心理活動）都不包含在內。如果以奢摩他（止）為主要方法，則普遍包含一切。如果最初的寂靜，或者以毗缽舍那（觀）為主要方法，也應當知道是同樣的道理。前六種作意普遍包含一部分和全部的修行。加行究竟果作意只包含全部的修行。無間作意（不間斷的心理活動），殷重作意（專注的心理活動）普遍包含一切。隨順作意（順應的心理活動）被最初兩種作意所包含。對治作意（對抗煩惱的心理活動）被遠離、加行、究竟這兩種作意所包含，以及包含樂作意（快樂的心理活動）的一部分。順清凈作意（順應清凈的心理活動）只包含樂作意的一部分。順觀察斷未斷作意（順應觀察已斷和未斷煩惱的心理活動）只被觀察作意所包含。這是就斷除對治來說的，如果就其餘方面來說，應當根據情況瞭解。力勵運轉作意（努力運轉的心理活動）都不包含在內。有間有功用運轉作意（間斷且需要努力的心理活動），乃至包含樂作意。自然運轉作意（自然運轉的心理活動）包含加行究竟以及此果兩種作意。思擇作意（思考選擇的心理活動）被了相作意所包含。內攝作意（向內收攝的心理活動）被勝解作意所包含。凈障作意（清除障礙的心理活動）被遠離、樂、觀察、加行、究竟作意所包含。依止成辦所行清凈作意（依靠修行成就清凈的心理活動）只被加行究竟果作意所包含。他所建立內增上取作意（由他人建立的，向內增強執取的心理活動）被一切作意所包含。廣大作意（廣大的心理活動）都不包含在內。最初的遍行作意（普遍執行的心理活動）包含加行究竟果作意，第二種則被一切所包含。還有了相
【English Translation】 English version: All types of manaskara (mental activity) are included. The two types of manaskara of those in training (saiksa) and those who are neither learners nor non-learners, also include the manaskara of those who are beyond learning (asiksa), namely, the lyakara-manaskara (mental activity of clear perception) of the pure ground and the prayoga-nistha-phala-manaskara (mental activity of effort, culmination, and result). The lyakara-adhimukti-vikalpa-manaskara (mental activity of clear perception, conviction, and observation) includes the parijna-manaskara (mental activity of comprehensive knowledge). The remaining three manaskara include the samyak-pradhana-manaskara (mental activity of right exertion). The prayoga-nistha-phala-manaskara includes the pradhana-manaskara (mental activity of exertion). The vikalpa-manaskara only includes the savikalpa-bimba-alambana-manaskara (mental activity with an object that is a differentiated image). The remaining six manaskara generally include both types. The vastu-simanta-alambana-manaskara (mental activity with an object that is the boundary of a thing) generally includes everything. The krtya-krta-alambana-manaskara (mental activity with an object that is the accomplishment of what is to be done), if considered from the first aspect, generally includes everything; if considered from the second aspect, it is only included by the prayoga-nistha-phala-manaskara. The initial adhimukti-vicara-manaskara (mental activity of conviction and investigation) are not included by either. If samatha (calm abiding) is the primary method, it generally includes everything. If the initial tranquility, or if vipasyana (insight) is the primary method, know that it is the same. The first six manaskara generally include a portion and the entirety of practice. The prayoga-nistha-phala-manaskara only includes the entirety of practice. The anantara-manaskara (uninterrupted mental activity), the adara-manaskara (respectful mental activity) generally include everything. The anukulya-manaskara (favorable mental activity) is included by the first two. The pratipaksa-manaskara (antidotal mental activity) is included by the vivikta (seclusion), prayoga (effort), nistha (culmination), the two manaskara, and includes a portion of the sukha-manaskara (pleasant mental activity). The anukulya-visuddhi-manaskara (favorable purification mental activity) only includes a portion of the sukha-manaskara. The anukulya-vikalpa-prahina-aprahina-manaskara (favorable observation of abandoned and unabandoned mental activity) is only included by the vikalpa-manaskara. This is in terms of abandoning the antidote; if in terms of the remainder, it should be understood accordingly. The bala-udyama-vartana-manaskara (forceful exertion of activity mental activity) are not included by any. The vyavadana-sa-prayoga-vartana-manaskara (intermittent and effortful activity mental activity), up to and including the sukha-manaskara. The prakrti-vartana-manaskara (natural activity mental activity) includes the prayoga-nistha (effort and culmination), and the two manaskara of this result. The vicara-manaskara (investigation mental activity) is included by the lyakara-manaskara. The antar-samgraha-manaskara (internal collection mental activity) is included by the adhimukti-manaskara. The avarana-visuddhi-manaskara (obstacle purification mental activity) is included by the vivikta (seclusion), sukha (pleasant), vikalpa (observation), prayoga (effort), nistha (culmination) manaskara. The asraya-siddha-caritra-visuddhi-manaskara (reliance on accomplished conduct purification mental activity) is only included by the prayoga-nistha-phala-manaskara. The para-nirmita-antar-adhisthana-graha-manaskara (other-created internal support grasping mental activity) is included by all manaskara. The vipula-manaskara (vast mental activity) are not included by any. The initial sarvatraga-manaskara (all-pervading mental activity) includes the prayoga-nistha-phala (effort, culmination, and result) manaskara, the second is included by everything. Also, the lyakara (clear perception)
相作意。若他所建立作意攝者。以聞他音及內如理作意定為其緣。若內增上取作意攝者。唯先資糧以為其緣。所餘作意。前前後後傳為其緣。
複次云何所緣差別。謂相差別。何等為相。略有四種。一所緣相。二因緣相。三應遠離相。四應修習相。所緣相者。謂所知事分別體相。因緣相者謂定資糧。應遠離相。復有四種。謂沈相掉相。亂相著相。應修習相。當知對治此四種相。何等沈相。謂不守根門。食不知量。初夜后夜。不常覺寤勤修觀行。不正知住。是癡行性。耽著睡眠。無巧便慧。惡作俱行。欲勤心觀。不曾修習正奢摩他。于奢摩他未為純善。一向思惟奢摩他相。其心惛闇。于勝境界不樂攀緣。何等掉相。謂不守根門等四。如前廣說。是貪行性。樂不寂靜。無厭離心。無巧便慧。太舉俱行。如前欲等。不曾修舉。于舉未善唯一向修。由於種種隨順掉法親里尋等動亂其心。何等亂相。謂不守根門等四。如前應知。是鈍根性。多求多務。多諸事業。尋思行性。無巧便慧。無厭離心。不修遠離。于勝境界。不樂攀緣。親近憒鬧方便間缺。不審了知亂不亂相。何等著相。謂不守根門等四。如前應知。是鈍根性。是愛行性。多煩惱性。不如理思。不見過患。又于增上無出離見。對治如是應遠離相。隨其所應。當知即
【現代漢語翻譯】 現代漢語譯本： 相作意（laksana-manaskara，對事物特徵的專注）。如果是由他人建立的作意所攝持，那麼聽聞他人的聲音以及內在的如理作意（yoniso-manaskara，如理作意）是它的緣。如果是內在增上的取作意所攝持，那麼只有先前的資糧是它的緣。其餘的作意，前前後後的傳承是它的緣。
其次，什麼是所緣（alambana，專注的對象）的差別？ 也就是相（laksana，特徵）的差別。什麼是相？ 略有四種：一是所緣相，二是因緣相，三是應遠離相，四是應修習相。所緣相是指所知事物的分別體相。因緣相是指定的資糧。應遠離相又有四種，即沉相、掉相、亂相、著相。應修習相，應當知道是對治這四種相的。
什麼是沉相？ 就是不守護根門（indriya-dvara，感官之門），飲食不知節量，初夜后夜不常覺醒勤奮修習觀行，不正知住（asamparajanya，缺乏正念和覺察），這是愚癡的行性，耽著睡眠，沒有巧妙方便的智慧，惡作（kaukṛtya，後悔）與之俱行，對於欲、勤、心、觀不曾修習正奢摩他（samatha，止），對於奢摩他沒有純熟，一味地思惟奢摩他的相，其心昏暗，對於殊勝的境界不樂於攀緣。
什麼是掉相？ 就是不守護根門等四種，如前面廣說，這是貪的行性，喜歡不寂靜，沒有厭離心，沒有巧妙方便的智慧，太舉（uddhata，心識浮動）與之俱行，如前面的欲等，不曾修舉，對於舉沒有純熟唯一味地修，由於種種隨順掉法的親里尋等動亂其心。
什麼是亂相？ 就是不守護根門等四種，如前面應當知道，這是遲鈍的根性，多求多務，很多事務，尋思（vitarka，尋）行性，沒有巧妙方便的智慧，沒有厭離心，不修遠離，對於殊勝的境界不樂於攀緣，親近憒鬧，方便間缺，不審了知亂與不亂的相。
什麼是著相？ 就是不守護根門等四種，如前面應當知道，這是遲鈍的根性，是愛的行性，多煩惱性，不如理思惟，不見過患，又對於增上沒有出離的見解。對治這些應當遠離的相，隨其所應，應當知道。
【English Translation】 English version: Laksana-manaskara (attention to characteristics). If it is governed by the attention established by others, then hearing the sounds of others and internal yoniso-manaskara (reasoned attention) are its conditions. If it is governed by the internally increasing grasping attention, then only the previous accumulation of merit is its condition. For the remaining attentions, the transmission from before and after is its condition.
Furthermore, what are the differences in alambana (object of focus)? They are the differences in laksana (characteristics). What are these characteristics? Briefly, there are four types: first, the characteristic of the object of focus; second, the characteristic of the conditions; third, the characteristic of what should be avoided; and fourth, the characteristic of what should be cultivated. The characteristic of the object of focus refers to the differentiated nature of knowable things. The characteristic of the conditions refers to the accumulation of merit for samadhi (concentration). The characteristics of what should be avoided are again four types: namely, the characteristic of sinking, the characteristic of agitation, the characteristic of distraction, and the characteristic of attachment. The characteristics of what should be cultivated should be understood as the antidotes to these four characteristics.
What is the characteristic of sinking? It is not guarding the indriya-dvara (sense doors), not knowing moderation in eating, not being constantly awake and diligently practicing contemplation in the early and late parts of the night, asamparajanya (lack of clear comprehension), which is the nature of foolish conduct, indulging in sleep, lacking skillful means of wisdom, kaukṛtya (remorse) accompanying it, not having cultivated proper samatha (tranquility) with regard to desire, diligence, mind, and contemplation, not being purely skilled in samatha, thinking only of the characteristics of samatha, the mind being darkened, and not delighting in clinging to superior states.
What is the characteristic of agitation? It is not guarding the sense doors, etc., as explained extensively earlier. This is the nature of greed, delighting in non-seclusion, lacking renunciation, lacking skillful means of wisdom, uddhata (excitement) accompanying it, like the aforementioned desire, etc., not having cultivated elevation, not being skilled in elevation, cultivating only elevation, and the mind being disturbed by various relatives, thoughts, etc., that are conducive to agitation.
What is the characteristic of distraction? It is not guarding the sense doors, etc., as should be known from the previous explanation. This is the nature of dull faculties, being multi-seeking and multi-tasking, having many affairs, vitarka (conceptual thought) conduct, lacking skillful means of wisdom, lacking renunciation, not cultivating detachment, not delighting in clinging to superior states, being close to noise and confusion, having intermittent opportunities, and not clearly knowing the characteristics of distraction and non-distraction.
What is the characteristic of attachment? It is not guarding the sense doors, etc., as should be known from the previous explanation. This is the nature of dull faculties, the nature of love, the nature of many afflictions, not thinking rationally, not seeing faults, and also not having a view of liberation with regard to increase. To counteract these characteristics that should be avoided, as appropriate, it should be known.
是應修習相。
復有三十二相。謂自心相。外相。所依相。所行相。作意相。心起相。安住相。自相相。共相相。粗相。靜相。領納相。分別相。俱行相。染污相。不染污相。正方便相。邪方便相。光明相。觀察相。賢善定相。止相。舉相。觀相。舍相。入定相。住定相。出定相。增相。減相。方便相。引發相。云何自心相。謂有苾芻。先為煩惱染污心故。便於自心極善取相。如是如是心有染污。或無染污。由此方便。心處沈等。由此方便。不處沈等。言沈等者。謂沈等四。乃至令心礙著之相。或復于彼被染污心。云何外相。謂即于彼被染污心。了知自心被染污已。便取外相。謂光明相。或凈妙相。或復余相。為欲除遣諸煩惱故。或令彼惑不現行故。云何所依相。謂分別體相。即是一切自身所攝五蘊。並種子相。云何所行相。謂所思惟彼彼境界。色乃至法。分別體相。云何作意相。謂有能生作意故。于彼彼境界。所生識生。作是思惟。今我此心由作意故。于境界轉。非無作意。此所思惟。名作意相。云何心起相。謂即次前所說是一相。第二相者。謂心緣行緣名色相。此所思惟。名心起相。云何安住相。謂四識住。即識隨色住等。如經廣說。此所思惟。名安住相。云何自相相。謂自類自相。或各別自相。此所思惟
【現代漢語翻譯】 現代漢語譯本：這是應當修習的（三十二）相。
又有三十二種相，分別是：自心相（對自身內心的觀察），外相（對外部事物的觀察），所依相（作為依靠的事物），所行相（所進行的活動），作意相（有意識的注意），心起相（心的生起），安住相（心的安住），自相相（事物自身的特性），共相相（事物共同的特性），粗相（粗顯的特性），靜相（靜止的特性），領納相（感受的特性），分別相（區分的特性），俱行相（共同發生的特性），染污相（被污染的特性），不染污相（未被污染的特性），正方便相（正確的修行方法），邪方便相（錯誤的修行方法），光明相（光明的特性），觀察相（觀察的特性），賢善定相（良好禪定的特性），止相（止息的特性），舉相（提起的特性），觀相（觀照的特性），舍相（捨棄的特性），入定相（進入禪定的特性），住定相（安住于禪定的特性），出定相（出離禪定的特性），增相（增長的特性），減相（減損的特性），方便相（方便的特性），引發相（引發的特性）。
什麼是自心相？ 譬如，有比丘，因為內心先前被煩惱所染污，所以對於自己的內心極善於觀察其相狀。像這樣，內心有染污或者沒有染污，通過這種方法，內心處於沉沒等狀態，通過這種方法，內心不處於沉沒等狀態。所說的『沉沒等』，是指沉沒等四種情況，乃至使內心產生障礙和執著的相狀。或者又對於那個被染污的心進行觀察。
什麼是外相？ 譬如，對於那個被染污的心，了知自己的心已經被染污之後，便觀察外在的相狀，比如光明相，或者清凈微妙的相，或者其他的相，爲了去除各種煩惱的緣故，或者爲了使那些迷惑不再現行的緣故。
什麼是所依相？ 譬如，分別『體』的相狀，也就是一切自身所包含的五蘊，以及種子相。
什麼是所行相？ 譬如，所思惟的各種境界，色乃至法，分別它們的『體』的相狀。
什麼是作意相？ 譬如，因為有能生起作意的緣故，對於各種境界，所生起的識產生，這樣思惟：『現在我的心由於作意的緣故，在境界上運轉，不是沒有作意。』 這種所思惟的，叫做作意相。
什麼是心起相？ 譬如，緊接著前面所說的是一個相，第二個相是：心緣於行緣于名色相。 這種所思惟的，叫做心起相。
什麼是安住相？ 譬如，四識住，也就是識隨著色住等等，如經中所廣泛敘述的。 這種所思惟的，叫做安住相。
什麼是自相相？ 譬如，同類事物的自相，或者各個事物個別的自相。 這種所思惟的……
【English Translation】 English version: These are the aspects that should be cultivated.
Furthermore, there are thirty-two aspects. They are: the aspect of one's own mind (Skt. citta-lakṣaṇa), the external aspect (Skt. bāhya-lakṣaṇa), the aspect of what is relied upon (Skt. āśraya-lakṣaṇa), the aspect of what is practiced (Skt. gocara-lakṣaṇa), the aspect of attention (Skt. manasikāra-lakṣaṇa), the aspect of the arising of the mind (Skt. cittotpāda-lakṣaṇa), the aspect of abiding (Skt. sthiti-lakṣaṇa), the aspect of the self-characteristic (Skt. svalakṣaṇa-lakṣaṇa), the aspect of the common characteristic (Skt. sāmānya-lakṣaṇa-lakṣaṇa), the coarse aspect (Skt. audārika-lakṣaṇa), the subtle aspect (Skt. śānta-lakṣaṇa), the aspect of reception (Skt. vedanā-lakṣaṇa), the aspect of discrimination (Skt. saṃjñā-lakṣaṇa), the aspect of co-occurrence (Skt. saha-vartin-lakṣaṇa), the aspect of defilement (Skt. saṃkleśa-lakṣaṇa), the aspect of non-defilement (Skt. vyavadāna-lakṣaṇa), the aspect of right means (Skt. samyak-upāya-lakṣaṇa), the aspect of wrong means (Skt. mithyā-upāya-lakṣaṇa), the aspect of luminosity (Skt. ālokā-lakṣaṇa), the aspect of observation (Skt. upalakṣaṇa-lakṣaṇa), the aspect of virtuous concentration (Skt. bhadra-samādhi-lakṣaṇa), the aspect of cessation (Skt. śamatha-lakṣaṇa), the aspect of elevation (Skt. udgraha-lakṣaṇa), the aspect of contemplation (Skt. vipaśyanā-lakṣaṇa), the aspect of abandonment (Skt. upekṣā-lakṣaṇa), the aspect of entering into concentration (Skt. samāpatti-lakṣaṇa), the aspect of abiding in concentration (Skt. sthiti-samāpatti-lakṣaṇa), the aspect of emerging from concentration (Skt. vyutthāna-samāpatti-lakṣaṇa), the aspect of increase (Skt. vṛddhi-lakṣaṇa), the aspect of decrease (Skt. hāni-lakṣaṇa), the aspect of means (Skt. upāya-lakṣaṇa), and the aspect of origination (Skt. utpāda-lakṣaṇa).
What is the aspect of one's own mind? For example, a Bhikṣu, because his mind was previously defiled by afflictions, is extremely skilled at observing the aspects of his own mind. In this way, the mind is either defiled or not defiled. Through this method, the mind is in a state of sinking, etc. Through this method, the mind is not in a state of sinking, etc. What is meant by 'sinking, etc.' refers to the four situations of sinking, etc., even to the extent that the mind produces aspects of obstruction and attachment. Or, again, one observes that defiled mind.
What is the external aspect? For example, with regard to that defiled mind, having realized that one's own mind has been defiled, one then observes external aspects, such as the aspect of luminosity, or the aspect of purity and subtlety, or other aspects, for the sake of removing various afflictions, or for the sake of preventing those delusions from manifesting.
What is the aspect of what is relied upon? For example, distinguishing the aspect of the 'essence' (Skt. ātman), which is all the five aggregates (Skt. skandha) contained within oneself, as well as the aspect of the seeds (Skt. bīja).
What is the aspect of what is practiced? For example, the various realms that are thought about, form (Skt. rūpa) and so on, up to dharma (Skt. dharma), distinguishing the aspect of their 'essence'.
What is the aspect of attention? For example, because there is the ability to generate attention, with regard to the various realms, the consciousness that arises is produced, thinking in this way: 'Now my mind, due to attention, is turning towards the realm, it is not without attention.' This thinking is called the aspect of attention.
What is the aspect of the arising of the mind? For example, what was said immediately before is one aspect, the second aspect is: the mind is conditioned by action (Skt. saṃskāra), conditioned by name and form (Skt. nāmarūpa). This thinking is called the aspect of the arising of the mind.
What is the aspect of abiding? For example, the four abodes of consciousness (Skt. vijñāna-sthiti), that is, consciousness abides with form, and so on, as explained extensively in the sutras. This thinking is called the aspect of abiding.
What is the aspect of the self-characteristic? For example, the self-characteristic of things of the same kind, or the individual self-characteristic of each thing. This thinking...
。名自相相。云何共相相。謂諸行共相。或有漏共相。或一切法共相。此所思惟。名共相相。云何粗相。謂所觀下地一切粗相。云何靜相。謂所行上地一切靜相。云何領納相。謂隨憶念過去曾經諸行之相。云何分別相。謂思未來諸行之相。云何俱行相。謂分別現在諸行之相。云何染污相。謂于有貪心。思惟有貪心相。乃至。于不善解脫心。思惟不善解脫心相。云何不染污相。謂與此相違。當知即是不染污相。此中已出離於斷。不修方便者。觀有貪等。修方便者。觀略下等。有貪心者。謂貪相應心。或復隨逐彼品粗重。如是由纏及隨眠故。一切染污心。如應當知。以能對治纏及隨眠故。成不染污。云何正方便相。謂所思惟白凈品因緣相相。云何邪方便相。謂所思惟染污品因緣相相。即是思惟如是如是。不守根門住故。乃至。不正知住故。如是如是心被染相。云何光明相。謂如有一于暗對治。或法光明慇勤懇到。善取其相。極善思惟。如於下方。于上亦爾。如是一切治暗相故。建立此相。云何觀察相。謂有苾芻。慇勤懇到。善取其相。而觀察之。住觀于坐者。謂以現在能取。觀未來所取法。坐觀于臥者。謂以現在能取。觀過去所取。或法在後行觀察前行者。謂以後后能取。觀前前能取法。此則略顯二種所取能取法觀。云何
賢善定相。謂所思惟青瘀等相。為欲對治欲貪等故。何故此相說名賢善。諸煩惱中。貪最為勝。于諸貪中。欲貪為勝。生諸苦故。此相是彼對治所緣故名賢善。云何止相。謂所思惟。無分別影像之相。云何舉相。謂策心所取隨一凈妙。或光明相相。云何觀相。謂聞思修慧所思惟諸法相。云何舍相。謂已得平等心。于諸善品增上舍相。云何入定相。謂由因緣所緣應修習相故。入三摩地。或復已得而現在前。云何住定相。謂即于彼諸相。善巧而取。由善取故。隨其所欲。于定安住。又於此定得不退法。云何出定相。謂分別體所不攝。不定地相。云何增相。謂輕安定。倍增廣大。所思惟相。云何減相。謂輕安定。退減陜小。所思惟相。云何方便相。謂二道相。或趣倍增廣大。或趣退減陜小故。云何引發相。謂能引發略諸廣博文句義道。若無諍無礙妙愿智等。若依三摩地。諸餘力無畏等最勝功德。及能通達甚深句義微妙智慧。如是等相。
複次如是諸相。即前根本四相所攝。謂所緣相。具攝一切。因緣相亦爾。前與后為因緣故。為令後後得明凈故。正方便相一切種別皆因緣相。如正方便。邪方便亦爾。一是白品相。第二黑品相。諸染污相。唯應遠離。所餘諸相。唯應修習。于彼彼時應修習故。
瑜伽師地論卷第十
【現代漢語翻譯】 現代漢語譯本 賢善定相，是指所思惟的青瘀等不凈之相（通過觀想屍體腐爛的不同階段來克服貪慾）。因為要對治欲貪等煩惱的緣故，為什麼這些不凈之相被稱為『賢善』呢？因為在所有煩惱中，貪慾最為強烈，而在各種貪慾中，欲貪最為強烈，因為它會產生各種痛苦。這種不凈之相是對治欲貪的有效方法，所以被稱為『賢善』。 什麼是止相？是指所思惟的沒有分別的影像之相（通過專注于單一對像來平靜內心）。 什麼是舉相？是指策勵內心，選取任何一種清凈美妙或光明的景象（通過提升專注力來對抗昏沉）。 什麼是觀相？是指通過聽聞、思考和修習智慧所思惟的諸法之相（通過智慧來洞察事物的本質）。 什麼是舍相？是指已經獲得平等心，對於各種善法產生增上的舍離之心（通過平等心來超越對善法的執著）。 什麼是入定相？是指由於因緣和所緣的合適，以及應修習的禪定之相，而進入三摩地（專注狀態），或者已經獲得禪定並且現在顯現出來。 什麼是住定相？是指對於這些禪定之相，能夠熟練地掌握和運用。由於善於掌握，可以隨心所欲地安住在禪定之中。並且在這種禪定中獲得不退轉的境界。 什麼是出定相？是指不屬於分別自性的，不穩定的心境之相（從禪定中出來后的狀態）。 什麼是增相？是指輕安和禪定變得更加增強和廣大，所思惟的景象也變得更加清晰。 什麼是減相？是指輕安和禪定變得退減和狹小，所思惟的景象也變得模糊。 什麼是方便相？是指兩種道路之相：一種是趨向增強和廣大的道路，另一種是趨向退減和狹小的道路（指導禪修的兩種方向）。 什麼是引發相？是指能夠引發簡略或廣博的文句義理之道，例如無諍、無礙的奇妙愿智等。或者依靠三摩地，引發各種力量、無畏等最殊勝的功德，以及能夠通達甚深文句義理的微妙智慧。這些都屬於引發相。 此外，這些禪定之相，都可以歸納到前面提到的根本四相之中。即所緣相，包含了所有一切。因緣相也是如此，前一個階段是后一個階段的因緣，爲了使后一個階段更加明凈。正確的方便相，所有不同的類別，都屬於因緣相。正如正確的方便，錯誤的方便也是如此。一個是白品相（善的方面），第二個是黑品相（惡的方面）。對於染污之相，應該遠離。對於其餘的各種禪定之相，應該修習，因為在不同的階段應該修習不同的禪定之相。 《瑜伽師地論》卷第十
【English Translation】 English version 'Virtuous and wholesome signs of concentration' refer to contemplating signs such as the bluish-purple discoloration of a corpse (青瘀等相), done to counteract desires and greed (欲貪). Why are these signs called 'virtuous and wholesome'? Among all afflictions (煩惱), greed is the strongest, and among all forms of greed, desire-greed is the most potent because it gives rise to various sufferings. These signs are the objects of focus that counteract desire-greed, hence they are called 'virtuous and wholesome'. What are 'signs of cessation' (止相)? They refer to contemplating signs of non-differentiating images (無分別影像之相) (calming the mind by focusing on a single object). What are 'signs of elevation' (舉相)? They refer to uplifting the mind and taking up any pure and wonderful or luminous sign (光明相) (counteracting dullness by enhancing focus). What are 'signs of observation' (觀相)? They refer to contemplating the signs of all dharmas (諸法相) through the wisdom gained from hearing, thinking, and cultivating (聞思修慧) (discerning the nature of things through wisdom). What are 'signs of relinquishment' (舍相)? They refer to having already attained equanimity (平等心) and developing an increased sense of detachment towards all wholesome qualities (善品) (transcending attachment to even good things through equanimity). What are 'signs of entering concentration' (入定相)? They refer to entering samadhi (三摩地) (a state of focused concentration) due to suitable conditions (因緣), objects of focus (所緣), and signs that should be cultivated, or to having already attained concentration and it now manifesting. What are 'signs of abiding in concentration' (住定相)? They refer to skillfully grasping and applying those signs of concentration. Because of skillful grasping, one can abide in concentration as desired and attain a state of non-regression in this concentration. What are 'signs of emerging from concentration' (出定相)? They refer to unstable states of mind that are not included within the nature of discrimination (分別體所不攝, 不定地相) (the state after emerging from concentration). What are 'signs of increase' (增相)? They refer to the increase and expansion of lightness and stability (輕安定), and the signs being contemplated becoming clearer. What are 'signs of decrease' (減相)? They refer to the decrease and contraction of lightness and stability, and the signs being contemplated becoming more obscure. What are 'signs of expedient means' (方便相)? They refer to the signs of two paths: one leading to increase and expansion, and the other leading to decrease and contraction (two directions in guiding meditation). What are 'signs of inducement' (引發相)? They refer to the path that can induce concise or extensive doctrines and meanings, such as the wonderful wisdom of non-contention and non-obstruction (無諍無礙妙愿智). Or, relying on samadhi, inducing various powers, fearlessness, and other supreme qualities, as well as subtle wisdom that can penetrate profound doctrines and meanings. These are all signs of inducement. Furthermore, these signs of concentration can all be categorized within the four fundamental signs mentioned earlier. That is, the sign of the object of focus (所緣相) encompasses everything. The sign of conditions (因緣相) is also the same, as the previous stage is the condition for the next stage, in order to make the later stage clearer. The correct signs of expedient means, in all their different categories, all belong to the sign of conditions. Just as with correct expedient means, so too with incorrect expedient means. One is the sign of the white side (白品相) (the good aspect), and the second is the sign of the black side (黑品相) (the bad aspect). One should stay away from defiled signs. One should cultivate the remaining signs of concentration, because one should cultivate different signs of concentration at different stages. 《Yogācārabhūmi-śāstra》, Volume 10
一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第十二
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中三摩呬多地第六之二
複次。云何修習所緣諸相作意。謂即于彼彼諸相。作意思惟。以思惟故。能作四事。謂即修習如是作意。又能遠彼所治煩惱。又能練此作意及余。令后所生轉更明盛。又即修習此作意時。厭壞所緣。舍諸煩惱。任持斷滅。令諸煩惱遠離相續。是故修習如是所緣諸相作意。
複次由四因緣。入初靜慮乃至有頂。謂因力。方便力。說力。教授力。云何因力。謂曾鄰近入靜慮等。云何方便力。謂雖不鄰近入靜慮等。然由數習無間修力。能入諸定。云何說力。謂于靜慮等增上緣法多聞任持。乃至廣說。即依此法。獨處空閑。離諸放逸。勇猛精進。自策勵。住法隨法行。由此能入靜慮等定。云何教授力。謂于親教軌範師所。或於隨一余尊長所。獲得隨順初靜慮等。無倒教授。從此審諦作意思惟。能入靜慮及諸餘定。如是顯示四觀行者。謂具因力者。方便力者。若利根者。及鈍根者。
複次有四得靜慮者。一愛上靜慮者。二見上靜慮者。三慢上靜慮者。四疑上靜慮者。云何愛上靜慮者。謂如有一先聞靜慮諸定功德。而不聞彼出離方便。于彼
【現代漢語翻譯】 現代漢語譯本 瑜伽師地論卷第十二 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中三摩呬多地第六之二 其次，什麼是修習所緣諸相作意呢？ 就是對那些不同的相，進行作意思維。因為思惟的緣故，能夠做到四件事。也就是修習這樣的作意，又能遠離那些所要對治的煩惱，又能鍛鍊這個作意以及其他的作意，使得後來產生的作意更加明亮強盛。又在修習這個作意的時候，厭惡破壞所緣境，捨棄各種煩惱，保持斷滅狀態，使各種煩惱遠離相續。所以要修習這樣的所緣諸相作意。 其次，由於四種因緣，可以進入初禪（初靜慮）乃至有頂天（有頂）。這四種因緣是：因力、方便力、說力、教授力。什麼是因力呢？ 就是曾經接近進入過禪定等。什麼是方便力呢？ 就是雖然不曾接近進入過禪定等，但是通過多次習修，不間斷地努力，能夠進入各種禪定。什麼是說力呢？ 就是對於禪定等增上緣法，多聞受持，乃至廣說，然後依靠這些法，獨自在空閑的地方，遠離各種放逸，勇猛精進，自我鞭策，安住於法，隨順法而行，因此能夠進入禪定等。什麼是教授力呢？ 就是從親教師（親教）或軌範師（軌範師）那裡，或者從其他的尊長那裡，獲得與初禪等相應的、沒有顛倒的教授，然後認真地作意思維，就能夠進入禪定以及其他的禪定。 這樣就顯示了四種觀行者，也就是具有因力者、方便力者、利根者和鈍根者。 其次，有四種得到禪定的人：一是愛上禪定者，二是見上禪定者，三是慢上禪定者，四是疑上禪定者。什麼是愛上禪定者呢？ 就是如果有人先聽聞了禪定（靜慮）的各種功德，而沒有聽聞禪定的出離方便，於是對禪定產生愛著。
【English Translation】 English version Yoga-bhumi-sastra, Volume 12 By Bodhisattva Maitreya Translated under the Imperial Order by Tripitaka Master Xuanzang; Section Six, Part Two, of Samahita-bhumi in the Local Division Furthermore, what is the mental application (作意 zuòyì) of contemplating the characteristics of objects (所緣諸相 suǒyuán zhū xiàng)? It means to contemplate and think about those various characteristics. Because of this contemplation, one can accomplish four things. That is, by cultivating such mental application, one can also distance oneself from the afflictions (煩惱 fánnǎo) that are to be subdued. One can also refine this mental application and others, so that what arises later becomes even brighter and stronger. Moreover, while cultivating this mental application, one becomes disgusted with and destroys the object of contemplation, abandons all afflictions, maintains cessation, and causes the afflictions to be far away from continuity. Therefore, one should cultivate such mental application of contemplating the characteristics of objects. Furthermore, due to four causes, one can enter the first dhyana (初靜慮 chū jìnglǜ) up to the peak of existence (有頂 yǒu dǐng). These four causes are: the power of cause (因力 yīnlì), the power of means (方便力 fāngbiàn lì), the power of teaching (說力 shuōlì), and the power of instruction (教授力 jiàoshòu lì). What is the power of cause? It means having been close to entering dhyana and so on. What is the power of means? It means that although one has not been close to entering dhyana and so on, one can enter various samadhis (定 dìng) through repeated practice and uninterrupted effort. What is the power of teaching? It means having heard and retained much about the conditions that enhance dhyana and so on, and so on extensively. Relying on this Dharma (法 Dǎrma), one dwells alone in a secluded place, away from all laxity, with courageous diligence, self-exhortation, abiding in the Dharma, and acting in accordance with the Dharma. By this, one can enter dhyana and other samadhis. What is the power of instruction? It means obtaining from one's preceptor (親教 qīnjiào), disciplinarian (軌範師 guǐfànshī), or any other elder, correct instructions that are in accordance with the first dhyana and so on. From this, by carefully contemplating and thinking, one can enter dhyana and other samadhis. Thus, it reveals four types of practitioners: those with the power of cause, those with the power of means, those with sharp faculties, and those with dull faculties. Furthermore, there are four types of people who attain dhyana: those who are attached to dhyana (愛上靜慮者 ài shàng jìnglǜ zhě), those who are attached to views (見上靜慮者 jiàn shàng jìnglǜ zhě), those who are attached to pride (慢上靜慮者 màn shàng jìnglǜ zhě), and those who are attached to doubt (疑上靜慮者 yí shàng jìnglǜ zhě). What is meant by those who are attached to dhyana? It refers to someone who has first heard of the merits of dhyana (靜慮 jìnglǜ) and various samadhis, but has not heard of the means of liberation from them, and thus becomes attached to dhyana.
一向見勝功德。勇猛精勤。由此因緣。入初靜慮或所餘定。如是入已。後生愛味。云何見上靜慮者。謂如有一。從自師所或余師所。聞諸世間皆是常等。如是方便入初靜慮乃至有頂。能得清凈解脫出離。彼依此見。勇猛精勤。由是因緣。入初靜慮或所餘定。如是入已。能自憶念過去多劫。遂生是見。我及世間皆是常等。從定起已。即於此見。堅執不捨。復於後時。審思審慮。審諦觀察。謂由此故當得清凈解脫出離。云何慢上靜慮者。謂如有一聞如是名諸長老等入初靜慮乃至有頂。聞是事已。遂生憍慢。彼既能入靜慮等定。我復何緣。而不當入。依止此慢。勇猛精勤。由是因緣。入初靜慮及所餘定。如是入已。後生憍慢。或入定已。作是思惟。唯我能得如是靜慮。余不能得。彼依此慢。復於後時。于諸靜慮。審思審慮。審諦觀察。云何疑上靜慮者。謂如有一為性暗鈍。本嘗樂習奢摩他行。由此因緣。入諸靜慮或所餘定。如是入已。復于上定勤修方便。為得未得。於四聖諦。勤修現觀。性暗鈍故不能速證聖諦現觀。由此因緣。于余所證。便生疑惑。依此疑惑。復于勝進。審思審慮。審諦觀察。
複次。云何愛味相應靜慮等定。謂有鈍根。或貪行故。或煩惱多故。彼唯得聞初靜慮等所有功德。廣說如前。愛上靜慮于上
【現代漢語翻譯】 現代漢語譯本 一、如何看待勝功德（殊勝的功德）？指那些勇猛精進的人，因為這種因緣，進入初禪（初靜慮）或者其他的禪定。像這樣進入禪定之後，後來產生對禪定的愛戀和執著。 二、如何看待更高的禪定？指有這樣一個人，從自己的老師或者其他老師那裡，聽到世間萬物都是常住不變等等的說法。於是用這種方法進入初禪乃至有頂天（最高禪定）。認為能夠得到清凈解脫和出離。他依據這種見解，勇猛精進，因為這個因緣，進入初禪或者其他的禪定。像這樣進入禪定之後，能夠回憶起過去很多劫的事情，於是產生這樣的見解：『我和世間萬物都是常住不變等等的。』從禪定出來之後，就對這種見解堅決執著不放。之後，又再三思考、再三考慮、仔細觀察，認為通過這種見解就能得到清凈解脫和出離。 三、如何看待慢心與禪定？指有這樣一個人，聽到某某長老等等進入初禪乃至有頂天。聽到這些事之後，就產生了驕慢之心。心想：『他們既然能夠進入禪定等等，我為什麼不能進入呢？』依靠這種慢心，勇猛精進，因為這個因緣，進入初禪以及其他的禪定。像這樣進入禪定之後，後來產生驕慢之心。或者進入禪定之後，這樣想：『只有我才能得到這樣的禪定，其他人不能得到。』他依靠這種慢心，之後又再三思考、再三考慮、仔細觀察這些禪定。 四、如何看待疑惑與禪定？指有這樣一個人，天性遲鈍，本來喜歡修習奢摩他（止）的修行。因為這個因緣，進入各種禪定或者其他的禪定。像這樣進入禪定之後，又對更高的禪定勤奮地修習，爲了得到還沒有得到的境界，對四聖諦（苦、集、滅、道）勤奮地修習現觀（如實觀察）。因為天性遲鈍，不能很快地證得聖諦的現觀，因此，對於自己所證得的境界，就產生了疑惑。依靠這種疑惑，又對更進一步的修行，再三思考、再三考慮、仔細觀察。 五、再者，什麼是與愛味相應的禪定等等？指那些根器遲鈍，或者貪慾心很重，或者煩惱很多的人。他們只能聽到初禪等等所有的功德，詳細的說法如前所述。愛戀更高的禪定。
【English Translation】 English version 1. How does one view the merit of victory (superior merit)? It refers to those who are courageous and diligent. Due to this cause and condition, they enter the first Dhyana (first meditative absorption) or other Samadhi (concentration). Having entered in this way, they later develop a fondness and attachment to the Dhyana. 2. How does one view higher Dhyana? It refers to someone who hears from their teacher or another teacher that all things in the world are permanent, etc. Thus, they enter the first Dhyana up to the peak of existence (highest meditative state) by this method. They believe they can attain pure liberation and release. Based on this view, they are courageous and diligent. Due to this cause and condition, they enter the first Dhyana or other Samadhi. Having entered in this way, they can recall many past kalpas (eons), and thus develop the view: 'I and the world are permanent, etc.' After arising from Samadhi, they firmly cling to this view. Later, they repeatedly contemplate, repeatedly consider, and carefully observe, believing that through this view, they will attain pure liberation and release. 3. How does one view arrogance and Dhyana? It refers to someone who hears that certain elders, etc., have entered the first Dhyana up to the peak of existence. Upon hearing this, they develop arrogance, thinking: 'Since they can enter Dhyana, etc., why can't I?' Relying on this arrogance, they are courageous and diligent. Due to this cause and condition, they enter the first Dhyana and other Samadhi. Having entered in this way, they later develop arrogance. Or, having entered Samadhi, they think: 'Only I can attain such Dhyana; others cannot.' Relying on this arrogance, they later repeatedly contemplate, repeatedly consider, and carefully observe these Dhyanas. 4. How does one view doubt and Dhyana? It refers to someone who is dull by nature and initially enjoys practicing Shamatha (tranquility) meditation. Due to this cause and condition, they enter various Dhyanas or other Samadhi. Having entered in this way, they diligently practice higher Dhyana, striving to attain what has not yet been attained. They diligently cultivate direct insight (present moment awareness) into the Four Noble Truths (suffering, origin, cessation, path). Because they are dull by nature, they cannot quickly realize the direct insight into the Noble Truths. Therefore, they develop doubt about what they have attained. Relying on this doubt, they repeatedly contemplate, repeatedly consider, and carefully observe further progress. 5. Furthermore, what are the Dhyanas, etc., that are associated with fondness and attachment? It refers to those who are dull in faculties, or have strong greed, or have many afflictions. They can only hear about the merits of the first Dhyana, etc., as described in detail earlier. They are fond of higher Dhyana.
出離。不了知故。便生愛味。戀著堅住。其所愛味。當言已出。其能愛味。當言正入。云何清凈靜慮等定。謂有中根或利根性等。煩惱行或薄塵行。彼從他聞初靜慮等愛味過患及上出離。勇猛精進。入初靜慮或所餘定。如是入已。便能思惟諸定過患。于上出離。亦能了知。不生愛味。云何無漏靜慮等定。謂如有一是隨信行。或隨法行。薄塵行類。彼或先時於四聖諦。已入現觀。或復正修現觀方便。彼先所由諸行狀相。入初靜慮或所餘定。今於此行此狀此相。不復思惟。然于諸色乃至識法。思惟如病如癰等行。于有為法。心生厭惡。怖畏制伏。于甘露界。繫念思惟。如是方能入無漏定。
複次。云何順退分定。謂有鈍根下劣。欲解勤精進故。入初靜慮或所餘定。于喜於樂。于勝功德。不堪忍故。從靜慮退。如如暫入諸定差別。如是如是還復退失。乃至。未善調練諸根。云何順住分定。謂有中根或利根性。彼唯得聞諸定功德。廣說如前。愛味相應。于所得定。唯生愛味。不能上進。亦不退下。云何順勝分定。謂有亦聞出離方便。于所得定。不生喜足。是故於彼不生愛味。更求勝位。由此因緣。便得勝進。云何順抉擇分定。謂於一切薩迦耶中。深見過患。由此因緣。能入無漏。又諸無漏名抉擇分。極究竟故。猶如世間
【現代漢語翻譯】 現代漢語譯本： 出離（Nissarana）。因為不了知（不明白實相），所以產生對禪定的愛味（Tanha，渴愛），戀著並執著於它。對於愛味的，應當說是已經出離；對於能夠愛味的，應當說是正在進入。 什麼是清凈的靜慮等定（Jhāna）？是指具有中等根器或利根的人，煩惱較輕或塵垢較薄。他們從他人那裡聽聞初禪等禪定的愛味所帶來的過患，以及更上一層的出離。他們勇猛精進，進入初禪或其餘的禪定。像這樣進入之後，便能思惟這些禪定的過患，對於更上一層的出離，也能了知，不產生愛味。 什麼是無漏的靜慮等定？是指像有這樣的人，是隨信行（Saddhānusārī，隨信行者）或隨法行（Dhammānusārī，隨法行者），屬於塵垢較薄的一類。他們或者先前對於四聖諦（Cattāri ariyasaccāni）已經入了現觀（Abhisamaya，現觀），或者正在修習現觀的方便。他們先前所憑藉的諸行狀相，進入初禪或其餘的禪定，現在對於這些行、這些狀、這些相，不再思惟。然而對於諸色（Rūpa，色蘊）乃至識法（Viññāṇa，識蘊），思惟如病如癰等行（無常、苦、空、無我）。對於有為法（Saṅkhata，有為法），內心生起厭惡、怖畏和制伏。對於甘露界（Amata-dhātu，不死界，涅槃），繫念思惟。像這樣才能進入無漏定。 其次，什麼是順退分定？是指具有遲鈍的根器和下劣的意欲，因為勤奮精進而進入初禪或其餘的禪定。因為對於喜（Pīti，喜悅）和樂（Sukha，快樂），對於殊勝的功德，不能夠忍受，所以從靜慮中退失。像這樣暫時進入諸禪定的差別，像這樣又退失，乃至沒有很好地調練諸根（Indriya，根）。 什麼是順住分定？是指具有中等根器或利根的人，他們僅僅聽聞諸禪定的功德，廣說如前，與愛味相應。對於所得到的禪定，僅僅產生愛味，不能夠向上進步，也不向下退失。 什麼是順勝分定？是指有人也聽聞了出離的方便，對於所得到的禪定，不生喜足。因此對於它不產生愛味，更求殊勝的地位。由於這樣的因緣，便能得到勝進。 什麼是順抉擇分定？是指對於一切薩迦耶（Satkāya，有身見）中，深刻地見到過患。由於這樣的因緣，能夠進入無漏。而且諸無漏定名為抉擇分，因為它們是極究竟的，猶如世間。
【English Translation】 English version: Departure (Nissarana). Because of not fully understanding (not understanding the true nature), one generates craving (Tanha, thirst) for the taste of meditative states, clinging and adhering to it. Regarding the one who craves the taste, it should be said that they have already departed; regarding the one who is capable of craving the taste, it should be said that they are just entering. What are pure meditative states (Jhāna)? They refer to those with medium or sharp faculties, whose defilements are light or whose dust is thin. They hear from others about the faults of craving the taste of the first Jhāna and other meditative states, as well as the departure to a higher state. They strive with vigor and diligence, entering the first Jhāna or other meditative states. Having entered in this way, they can contemplate the faults of these meditative states, and they can also understand the departure to a higher state, not generating craving. What are the undefiled meditative states? They refer to someone who is a follower by faith (Saddhānusārī, one who follows by faith) or a follower by Dharma (Dhammānusārī, one who follows by Dharma), belonging to the category of those with thin dust. They have either previously entered into direct realization (Abhisamaya, direct realization) of the Four Noble Truths (Cattāri ariyasaccāni), or they are currently practicing the means of direct realization. The characteristics and appearances by which they previously entered the first Jhāna or other meditative states, they no longer contemplate these characteristics, these appearances. However, regarding forms (Rūpa, aggregate of form) and even consciousness (Viññāṇa, aggregate of consciousness), they contemplate them as like a disease, like a boil (impermanent, suffering, empty, without self). Regarding conditioned phenomena (Saṅkhata, conditioned phenomena), their minds generate disgust, fear, and restraint. Regarding the realm of the nectar (Amata-dhātu, the deathless realm, Nirvana), they focus their minds and contemplate. Only in this way can they enter the undefiled state. Furthermore, what is a state conducive to decline? It refers to someone with dull faculties and inferior desires, who enters the first Jhāna or other meditative states because of diligent effort. Because they cannot endure the joy (Pīti, joy) and happiness (Sukha, happiness), or the superior merits, they decline from the meditative state. Just as they temporarily enter the distinctions of the meditative states, just so they fall back, until they have not well-trained their faculties (Indriya, faculties). What is a state conducive to stability? It refers to someone with medium or sharp faculties, who only hears about the merits of the meditative states, as described extensively before, corresponding to craving. Regarding the meditative states they have attained, they only generate craving, unable to progress upwards, nor do they decline downwards. What is a state conducive to advancement? It refers to someone who has also heard about the means of departure, and is not content with the meditative states they have attained. Therefore, they do not generate craving for it, and seek a superior position. Due to this cause, they are able to attain advancement. What is a state conducive to discrimination? It refers to someone who deeply sees the faults in all Satkāya (Satkāya, existence of self). Due to this cause, they are able to enter the undefiled. Moreover, the undefiled states are called discrimination, because they are the ultimate, just like in the world.
珠瓶等物。已善簡者名為抉擇。自此已后。無可擇故。此亦如是。過此更無可簡擇故。名抉擇分。
複次。云何無間入諸等至。謂如有一得初靜慮乃至有頂。然未圓滿清凈鮮白。先順次入乃至有頂。后逆次入至初靜慮。
複次。云何超越入諸等至。謂即於此已得圓滿清白故。從初靜慮無間超入第三靜慮。第三無間超入空無邊處。空處無間超入無所有處。乃至廣說。逆超亦爾。以極遠故。無有能超第三等至。唯除如來及出第二阿僧企耶諸大菩薩。彼隨所欲入諸定故。
複次。云何薰脩靜慮。謂如有一已得有漏及與無漏四種靜慮。為于等至得自在故。為受等至自在果故。長時相續入諸靜慮。有漏無漏更相間雜。乃至有漏無間無漏現前。無漏無間還入有漏。當知齊此薰脩成就。若於是處是時是事。欲入諸定。即於此處此時此事能入諸定。是名于諸等至獲得自在。等至自在果者。謂于現法樂住。轉更明凈。又由此故。得不退道。又凈修治解脫勝處及遍處等勝品功德能引之道。若有餘取而命終者。由此因緣。便入凈居。由軟中上品修諸靜慮有差別故。於一切處受三地果。如前有尋有伺地已廣分別。修習無尋唯伺三摩地故。得為大梵。由軟中上。上勝上極品。薰脩力故。生五凈居。當知因修清凈靜慮定故。生靜
【現代漢語翻譯】 現代漢語譯本 珠瓶等物，已經善於揀擇的，名為抉擇。自此以後，無可再擇，此亦如此。過了這個階段，更無可揀擇，故名抉擇分（對事物進行最終決定的階段）。
其次，如何無間地進入各種等至（三摩地，禪定）？譬如，某人已證得初靜慮（初禪）乃至有頂（非想非非想處定），然而尚未圓滿清凈鮮白。先順次進入，乃至有頂；然後逆次進入，回到初靜慮。
其次，如何超越地進入各種等至？即對於此已得圓滿清白，從初靜慮無間地超入第三靜慮（三禪），第三靜慮無間地超入空無邊處（空無邊處定），空無邊處無間地超入無所有處（無所有處定），乃至廣說。逆向超越也是如此。因為極其遙遠，所以沒有人能夠超越第三等至，唯有如來（佛）以及超出第二阿僧企耶（無數）的大菩薩才能做到。他們可以隨心所欲地進入各種禪定。
其次，如何熏修靜慮（禪定）？譬如，某人已經獲得有漏（有煩惱）以及無漏（無煩惱）的四種靜慮。爲了在等至中獲得自在，爲了領受等至自在的果報，長時間相續地進入各種靜慮，有漏和無漏的靜慮互相間雜，乃至有漏的靜慮無間地被無漏的靜慮所取代，無漏的靜慮無間地又回到有漏的靜慮。應當知道，到此為止，熏修就成就了。如果在這個地方、這個時間、這件事上，想要進入各種禪定，就能在這個地方、這個時間、這件事上進入各種禪定，這叫做在各種等至中獲得自在。等至自在的果報是指在現世獲得安樂的住處，並且更加明凈。又因為這個緣故，獲得不退轉的道。又清凈地修治解脫、勝處以及遍處等殊勝的功德，能夠引導的道路。如果還有餘取（未盡的業力）而命終，因為這個因緣，便進入凈居天（色界天）。由於以軟、中、上品修習各種靜慮的差別，在一切處領受三地的果報，如前面有尋有伺地已經廣泛分別。修習無尋唯伺三摩地（定）的緣故，得為大梵天。由於軟、中、上、上勝、上極品的熏修力量，生於五凈居天。應當知道，因為修習清凈靜慮定的緣故，生於靜居天。
【English Translation】 English version Items such as jeweled vases, those who have skillfully discerned are called 'decisive'. From this point on, there is nothing left to discern. It is the same here. Beyond this, there is nothing more to discern, hence it is called the 'decisive stage' (the stage of making final decisions about things).
Furthermore, how does one enter various Samadhis (states of meditative absorption) without interruption? It is like someone who has attained the first Dhyana (first meditative absorption) up to the Peak of Existence (Neither Perception nor Non-Perception), but it is not yet perfectly pure and bright. First, they enter in sequential order up to the Peak of Existence, then they enter in reverse order back to the first Dhyana.
Furthermore, how does one enter various Samadhis by transcending? It is precisely because one has attained perfect purity that, from the first Dhyana, one transcends without interruption into the third Dhyana (third meditative absorption). From the third Dhyana, one transcends without interruption into the Realm of Infinite Space (formless realm of infinite space). From the Realm of Infinite Space, one transcends without interruption into the Realm of Nothingness (formless realm of nothingness), and so on, extensively described. Reverse transcendence is also the same. Because it is extremely distant, no one can transcend the third Samadhi, except for the Tathagata (Buddha) and the great Bodhisattvas who have surpassed the second Asamkhyeya (countless). They can enter various Samadhis as they wish.
Furthermore, how does one cultivate Dhyana (meditative absorption)? It is like someone who has already attained the four Dhyanas, both with outflows (with afflictions) and without outflows (without afflictions). In order to gain mastery over Samadhi, and in order to receive the fruits of mastery over Samadhi, they continuously enter various Dhyanas for a long time, intermingling Dhyanas with and without outflows, until a Dhyana with outflows is immediately followed by a Dhyana without outflows, and a Dhyana without outflows is immediately followed by a Dhyana with outflows. It should be known that the cultivation is accomplished when it reaches this point. If, in this place, at this time, regarding this matter, one wishes to enter various Samadhis, then one can enter various Samadhis in this place, at this time, regarding this matter. This is called gaining mastery over various Samadhis. The fruit of mastery over Samadhi refers to obtaining a blissful dwelling in the present life, and becoming even more clear and bright. Moreover, because of this, one attains the path of non-retrogression. Furthermore, the path that can lead to purifying and cultivating liberation, the superior abodes, and the pervasive spheres, and other superior qualities and merits. If one dies with remaining attachments (unfinished karma), because of this cause, one will enter the Pure Abodes (form realm heavens). Due to the differences in cultivating various Dhyanas with soft, medium, and superior qualities, one receives the fruits of the three planes in all places, as previously extensively explained in the plane with initial and sustained thought. Because of cultivating Samadhi (concentration) with no initial thought but only sustained thought, one becomes a Great Brahma. Due to the power of cultivation with soft, medium, superior, superior-excellent, and superior-supreme qualities, one is born in the Five Pure Abodes. It should be known that because of cultivating pure Dhyana Samadhi, one is born in the Pure Abodes.
慮地。不由習近愛味相應。既生彼已。若起愛味。即便退沒。若修清凈。還生於彼。或生下定。或進上定。先於此間。修得定已。后往彼生。何以故。非未離欲得生彼故。非諸異生未修得定能離欲故。又非此間及在彼處入諸等至樂有差別。唯所依身而有差別。
複次。已說修習作意相差別。云何攝諸經宗要。謂八解脫等。如經廣說。
八解脫者。謂如前說。有色觀諸色等。前七解脫。于已解脫。生勝解故。名為解脫。第八解脫。棄背想受故名解脫。云何有色觀諸色。謂生欲界。已離欲界欲。未離色界欲。彼于如是所解脫中。已得解脫。即于欲界諸色。以有光明相。作意思惟。而生勝解。由二因緣。名為有色。謂生欲界故。得色界定故。又于有光明。而作勝解故。問觀諸色者。觀何等色。復以何行。答欲界諸色。于諸勝處所制少色。若好若惡若劣若勝。如是于多。乃至廣說。何故修習如是觀行。為凈修治能引最勝功德方便。何等名為最勝功德。謂勝處。遍處。諸聖神通。無諍愿智。無礙解等。雖先於彼欲界諸色已得離欲。然于彼色未能證得勝解自在。為證得故。數數于彼思惟勝解。云何內無色想觀外諸色。謂生欲界。已離色界欲。無色界定不現在前。又不思惟彼想明相。但于外色而作勝解。若於是色已得離
【現代漢語翻譯】 現代漢語譯本：慮地（指色界天）。不由與習得的喜愛和味道相應。既然已經生到那裡。如果生起喜愛和味道，就會立刻退沒。如果修習清凈，就能再次生到那裡。或者生到較低的禪定境界，或者提升到更高的禪定境界。先前在此世間，修習獲得禪定之後，才往生到那裡。為什麼呢？因為沒有脫離慾望就不能生到那裡。也不是所有凡夫沒有修習獲得禪定就能脫離慾望的緣故。而且此世間和彼處進入各種等至（Samāpatti，禪定）的快樂沒有差別。只有所依賴的身體有差別。
其次。已經說了修習作意相的差別。如何概括各種經的宗旨要點呢？就是八解脫等，如經中所廣泛敘述的。
八解脫是指，如前面所說的，有色觀諸色等。前七種解脫，因為對於已經解脫的事物，產生殊勝的理解，所以稱為解脫。第八種解脫，因為捨棄背離想和受，所以稱為解脫。什麼叫做有色觀諸色呢？是指生在欲界，已經脫離欲界的慾望，但還沒有脫離色界的慾望。他們對於已經解脫的事物，已經獲得了脫離。就在欲界的各種顏色上，以有光明相，作意思維，而產生殊勝的理解。由於兩個原因，稱為有色。一是生在欲界，二是獲得色界禪定。又因為對於有光明，而產生殊勝的理解。問：觀諸色，是觀察什麼顏色？又以什麼方式觀察？答：觀察欲界的各種顏色，對於各種勝處（adhimoksha-sthana，勝解處）所限制的少量顏色，無論是好是壞，是劣是勝。像這樣對於多種顏色，乃至廣泛地觀察。為什麼要修習這樣的觀行呢？爲了清凈修治，作為能夠引導最殊勝功德的方便。什麼叫做最殊勝的功德呢？就是勝處，遍處（kasina-ayatana，遍處定），各種聖神通，無諍（aranadhatu，無諍定），愿智（pranidhana-jnana，愿智），無礙解（patisambhidha，無礙解）等。雖然先前對於欲界的各種顏色已經脫離了慾望，然而對於那些顏色，未能證得殊勝的理解和自在。爲了證得，所以多次對於那些顏色思惟和殊勝的理解。什麼叫做內無色想觀外諸色呢？是指生在欲界，已經脫離色界的慾望，沒有色界禪定現在前。又不思惟那些想和明亮之相，只是對於外面的顏色而產生殊勝的理解。如果對於那些顏色已經脫離了
【English Translation】 English version: The realm of Loka (referring to the Form Realm heavens). It does not arise from corresponding to habitual fondness and taste. Once born there, if fondness and taste arise, one will immediately fall away. If one cultivates purity, one can be reborn there again. Or one may be born into a lower level of Samadhi (meditative absorption), or advance to a higher level of Samadhi. Having previously cultivated and attained Samadhi in this world, one is then reborn there. Why? Because one cannot be born there without having abandoned desire. Nor can all ordinary beings abandon desire without having cultivated and attained Samadhi. Moreover, there is no difference in the joy of entering various Samāpattis (attainments) in this world and in that place. Only the body on which one relies is different.
Furthermore, the differences in cultivating the aspects of attention have been discussed. How can the essential points of various sutras be summarized? They are the eight liberations, etc., as extensively described in the sutras.
The eight liberations refer to, as mentioned earlier, observing forms with form, etc. The first seven liberations are called liberations because they generate superior understanding of things that have already been liberated. The eighth liberation is called liberation because it abandons and turns away from thought and sensation. What is meant by 'observing forms with form'? It refers to being born in the Desire Realm, having abandoned desire for the Desire Realm, but not yet having abandoned desire for the Form Realm. They have already attained liberation from things that have been liberated. They contemplate the various forms of the Desire Realm with the aspect of luminosity, generating superior understanding. It is called 'having form' for two reasons: one, because they are born in the Desire Realm; two, because they have attained Form Realm Samadhi. Also, because they generate superior understanding of luminosity. Question: What forms are observed when 'observing forms'? And in what manner are they observed? Answer: The various forms of the Desire Realm, with respect to the limited number of forms restricted by the various adhimoksha-sthanas (places of superior understanding), whether good or bad, inferior or superior. Thus, one observes many forms, and so on extensively. Why cultivate such practices? In order to purify and refine, as a means to guide the most supreme merits. What are the most supreme merits? They are adhimoksha-sthana, kasina-ayatana (sphere of totality), various supernormal powers of the saints, aranadhatu (state of non-contention), pranidhana-jnana (knowledge of aspiration), patisambhidha (unobstructed understanding), etc. Although one has previously abandoned desire for the various forms of the Desire Realm, one has not yet realized superior understanding and freedom with respect to those forms. In order to realize them, one repeatedly contemplates and generates superior understanding of those forms. What is meant by 'internally without thought of form, observing external forms'? It refers to being born in the Desire Realm, having abandoned desire for the Form Realm, without Form Realm Samadhi being present. Also, without contemplating those thoughts and aspects of brightness, one simply generates superior understanding of external forms. If one has already abandoned desire for those forms
欲。說彼為外。由二因緣。名內無色想。謂已證得無色等至。亦自了知得此定故。不思惟內光明相故。余如前說。云何凈解脫身作證具足住。謂如有一已得舍念圓滿清白。以此為依。修習清凈聖行圓滿名凈解脫。何以故。三因緣故。謂已超過諸苦樂故。一切動亂已寂靜故。善磨瑩故。身作證者。於此住中。一切賢聖多所住故。云何空無邊處解脫。謂如有一于彼空處已得離欲。即于虛空思惟勝解如是。識無邊處解脫。于彼識處已得離欲。即於是識思惟勝解。無所有處解脫者。謂已得無所有處。于識無邊處思惟勝解。有頂解脫。更不于余而作勝解。乃至遍於想可生處。即於是處應作勝解。
複次。先已修治作意勝解。後方能起勝知勝見故名勝處。此勝當知復有五種。一形奪卑下故名為勝。謂如有一以己勝上工巧等事形奪他人置下劣位。二制伏羸劣故名為勝。謂如有一以己強力摧諸劣者。三能隱蔽他故名為勝。謂瓶盆等能有覆障。或諸藥草咒術神通有所隱蔽。四厭壞所緣故名為勝。謂厭壞境界舍諸煩惱。五自在迴轉故。名為勝。謂世君王隨所欲為處分臣僕。於此義中。意顯隱蔽及自在。勝前解脫中勝解自在。今于勝處制伏自在。觀色少者。謂諸有情資具等色。觀色多者。謂諸宮殿房舍等色。言好色者。謂美妙顯色。一
【現代漢語翻譯】 現代漢語譯本： 『欲。說彼為外。由二因緣。名內無色想。』意思是說，由於兩個原因，這種狀態被稱為內在的無色想。這兩個原因是：已經證得了無色等至（Arupa-samapatti，超越物質形式的禪定狀態），並且自己也知道已經獲得了這種禪定；以及不思惟內在的光明之相。其餘的解釋如前所述。
『云何凈解脫身作證具足住。』意思是說，如果有人已經獲得了舍念（upeksa-smrti，一種平靜的覺知）的圓滿清白，並以此為基礎，修習清凈的聖行，達到圓滿，這就叫做凈解脫（subha-vimoksha，一種純凈的解脫）。為什麼呢？因為有三個原因：已經超越了所有的苦和樂；一切的動亂都已經寂靜；以及得到了很好的磨練。『身作證者』，指的是在這種狀態中，一切賢聖（arya，聖者）大多安住於此。
『云何空無邊處解脫。』意思是說，如果有人對於空無邊處（akasanantyayatana，一種禪定境界）已經離欲，就對於虛空進行思惟和勝解（adhimoksha，深刻的理解），像這樣。『識無邊處解脫』，指的是對於識無邊處（vijnananantyayatana，一種禪定境界）已經離欲，就對於識進行思惟和勝解。『無所有處解脫者』，指的是已經獲得了無所有處（akincanyayatana，一種禪定境界），並對於識無邊處進行思惟和勝解。『有頂解脫』，指的是不再對其他事物進行勝解，乃至對於所有可能產生想法的地方，都應該在那個地方進行勝解。
『複次。先已修治作意勝解。後方能起勝知勝見故名勝處。』意思是說，首先要修習和調整作意（manaskara，心理活動）和勝解，然後才能產生殊勝的知和見，所以叫做勝處（abhibhayatana，克服處）。這種勝處，應當知道有五種。第一種是『形奪卑下故名為勝』，意思是說，如果有人用自己勝上的工藝技巧等事情，使他人處於低劣的地位。第二種是『制伏羸劣故名為勝』，意思是說，如果有人用自己的強大力量，摧毀那些弱小的人。第三種是『能隱蔽他故名為勝』，意思是說，像瓶子、盆子等能夠覆蓋和遮擋，或者用藥物、咒術、神通等來隱蔽某些事物。第四種是『厭壞所緣故名為勝』，意思是說，厭惡和破壞所緣境，捨棄各種煩惱。第五種是『自在迴轉故。名為勝』，意思是說，世間的君王可以隨意地處置和命令臣僕。在這個意義中，主要強調的是隱蔽和自在。勝處中的勝解是自在的，現在在勝處中，制伏也是自在的。『觀色少者』，指的是諸有情所擁有的資具等色。『觀色多者』，指的是諸宮殿、房舍等色。『言好色者』，指的是美妙的顯色。 English version: 'Desire. Saying that is external. Due to two causes. Named internal formless thought.' This means that due to two reasons, this state is called internal formless thought. These two reasons are: having already attained the Arupa-samapatti (the meditative state beyond material form), and also knowing that one has attained this samapatti; and not contemplating the internal luminous appearance. The rest of the explanation is as previously stated.
'How does one abide in the complete attainment of pure liberation through the body?' This means that if someone has already attained the complete purity of upeksa-smrti (equanimity-mindfulness), and based on this, cultivates pure holy conduct to perfection, this is called subha-vimoksha (pure liberation). Why? Because of three reasons: having already transcended all suffering and pleasure; all disturbances have been pacified; and having been well-refined. 'Attestation through the body' refers to the fact that in this state, all the aryas (noble ones) mostly abide in it.
'How is the liberation of the sphere of infinite space?' This means that if someone has already become detached from desire in the sphere of infinite space (akasanantyayatana), then one contemplates and deeply understands (adhimoksha) the emptiness, like this. 'Liberation of the sphere of infinite consciousness' refers to having already become detached from desire in the sphere of infinite consciousness (vijnananantyayatana), then one contemplates and deeply understands the consciousness. 'Liberation of the sphere of nothingness' refers to having already attained the sphere of nothingness (akincanyayatana), and contemplating and deeply understanding the sphere of infinite consciousness. 'Liberation of the peak of existence' refers to no longer deeply understanding other things, and even in all places where thoughts can arise, one should deeply understand in that place.
'Furthermore, first cultivating and adjusting the attention and deep understanding, then one can generate superior knowledge and vision, hence it is called overcoming base.' This means that first one must cultivate and adjust manaskara (mental activity) and adhimoksha, and then one can generate superior knowledge and vision, therefore it is called abhibhayatana (overcoming base). This overcoming base, it should be known, has five types. The first is 'overcoming through demeaning form, hence it is called overcoming,' meaning that if someone uses their superior craftsmanship and other things to place others in an inferior position. The second is 'overcoming through subduing the weak, hence it is called overcoming,' meaning that if someone uses their strong power to destroy those who are weak. The third is 'overcoming through being able to conceal others, hence it is called overcoming,' meaning that things like bottles and pots can cover and shield, or using medicine, mantras, and supernatural powers to conceal certain things. The fourth is 'overcoming through detesting and destroying the object of focus, hence it is called overcoming,' meaning detesting and destroying the object of focus, abandoning various afflictions. The fifth is 'overcoming through freely revolving, hence it is called overcoming,' meaning that worldly kings can freely dispose of and command their servants. In this meaning, the main emphasis is on concealment and freedom. The deep understanding in overcoming base is freedom, and now in overcoming base, subduing is also freedom. 'Observing few forms' refers to the forms of resources and other things possessed by sentient beings. 'Observing many forms' refers to the forms of palaces, houses, and other things. 'Speaking of beautiful forms' refers to beautiful and bright forms.
【English Translation】 English version: 'Desire. Saying that is external. Due to two causes. Named internal formless thought.' This means that due to two reasons, this state is called internal formless thought. These two reasons are: having already attained the Arupa-samapatti (the meditative state beyond material form), and also knowing that one has attained this samapatti; and not contemplating the internal luminous appearance. The rest of the explanation is as previously stated.
'How does one abide in the complete attainment of pure liberation through the body?' This means that if someone has already attained the complete purity of upeksa-smrti (equanimity-mindfulness), and based on this, cultivates pure holy conduct to perfection, this is called subha-vimoksha (pure liberation). Why? Because of three reasons: having already transcended all suffering and pleasure; all disturbances have been pacified; and having been well-refined. 'Attestation through the body' refers to the fact that in this state, all the aryas (noble ones) mostly abide in it.
'How is the liberation of the sphere of infinite space?' This means that if someone has already become detached from desire in the sphere of infinite space (akasanantyayatana), then one contemplates and deeply understands (adhimoksha) the emptiness, like this. 'Liberation of the sphere of infinite consciousness' refers to having already become detached from desire in the sphere of infinite consciousness (vijnananantyayatana), then one contemplates and deeply understands the consciousness. 'Liberation of the sphere of nothingness' refers to having already attained the sphere of nothingness (akincanyayatana), and contemplating and deeply understanding the sphere of infinite consciousness. 'Liberation of the peak of existence' refers to no longer deeply understanding other things, and even in all places where thoughts can arise, one should deeply understand in that place.
'Furthermore, first cultivating and adjusting the attention and deep understanding, then one can generate superior knowledge and vision, hence it is called overcoming base.' This means that first one must cultivate and adjust manaskara (mental activity) and adhimoksha, and then one can generate superior knowledge and vision, therefore it is called abhibhayatana (overcoming base). This overcoming base, it should be known, has five types. The first is 'overcoming through demeaning form, hence it is called overcoming,' meaning that if someone uses their superior craftsmanship and other things to place others in an inferior position. The second is 'overcoming through subduing the weak, hence it is called overcoming,' meaning that if someone uses their strong power to destroy those who are weak. The third is 'overcoming through being able to conceal others, hence it is called overcoming,' meaning that things like bottles and pots can cover and shield, or using medicine, mantras, and supernatural powers to conceal certain things. The fourth is 'overcoming through detesting and destroying the object of focus, hence it is called overcoming,' meaning detesting and destroying the object of focus, abandoning various afflictions. The fifth is 'overcoming through freely revolving, hence it is called overcoming,' meaning that worldly kings can freely dispose of and command their servants. In this meaning, the main emphasis is on concealment and freedom. The deep understanding in overcoming base is freedom, and now in overcoming base, subduing is also freedom. 'Observing few forms' refers to the forms of resources and other things possessed by sentient beings. 'Observing many forms' refers to the forms of palaces, houses, and other things. 'Speaking of beautiful forms' refers to beautiful and bright forms.
向凈妙故。與此相違。名為惡色。言劣色者。謂聲香味觸不可意色。與此相違。當知勝色。此四顯色。有情資具宮殿等攝。言勝知者。謂數數隱蔽所緣勝解。有如是想者。謂有制伏想也。
複次。由諸遍處於勝解事生遍勝解故名遍處。言無二者。謂諸賢聖無我我所二差別故。言無量者。遍一切故。何故遍處。唯就色觸二處建立。由此二種共自他身遍有色界常相續故。眼等根色。唯屬自身。香味二塵。不遍一切。聲聲有間。是故不說。如是有色諸遍處。定色界後邊。于無色中。空遍一切故立遍處。識所行境遍一切故。亦立遍處。
複次修觀行者。先於所緣思惟勝解。次能制伏。既于制伏得自在。已后即於此遍一切處。如其所欲而作勝解。是故此三如是次第。八色遍處。善清凈故。能引賢聖勝解神通。及於諸事轉變神通。如其勝解。隨所轉變。皆能成就。又能變作金銀等物。堪有所用。由識遍處善清凈故。便能引發無諍愿智無礙解等諸勝功德。由空遍處善清凈故。隨其所欲皆轉成空。譬如世間凡鐵金師。初和泥等未善調練。解脫位亦爾。如善調練。勝處位亦爾。如調練已隨欲轉變。遍處位亦爾。
複次。三三摩地者。云何空三摩地。謂于遠離有情命者及養育者數取趣等。心住一緣。當知空性略有四種。
【現代漢語翻譯】 現代漢語譯本：因為清凈美好的緣故，與此相反的，就叫做惡色。所說的劣色，是指聲音、氣味、味道、觸感這些令人不悅的色。與此相反的，應當知道是勝色。這四種顯色，包括有情眾生的資生之具、宮殿等等。所說的勝知，是指對於數數隱蔽的所緣境產生殊勝的理解。有如是想的人，是指有制伏妄想的人。
其次，由於各種遍處在勝解的事物上產生普遍的殊勝理解，所以叫做遍處。所說的『無二』，是指諸位賢聖沒有我與我所的兩種差別。所說的『無量』，是因為遍及一切的緣故。為什麼遍處只就色和觸兩種處所建立呢？因為這兩種共同在自身和他身普遍存在並且常常相續的緣故。眼等根色，只屬於自身。香味兩種塵，不能遍及一切。聲音的產生有間斷。所以不說聲音。像這樣有色的各種遍處，在禪定之後。在無色中，空遍及一切，所以建立為空遍處。識所行境遍及一切，所以也建立為識遍處。
其次，修觀行的修行者，先對於所緣境進行思惟勝解，然後能夠制伏妄念。既然在制伏妄念上得到自在，之後就可以對於此境遍一切處，如其所愿地進行殊勝的理解。所以這三者是這樣的次第。八色遍處，因為善於清凈的緣故，能夠引發賢聖的殊勝理解神通，以及對於各種事物的轉變神通。如其殊勝的理解，隨著所轉變的，都能成就。又能夠變作金銀等物，可以用來使用。由於識遍處善於清凈的緣故，便能夠引發無諍愿智、無礙解等各種殊勝的功德。由於空遍處善於清凈的緣故，隨著他所希望的，都能轉變成空。譬如世間的凡鐵金師，最初和泥等沒有好好調練，解脫的地位也是這樣。如果好好調練，勝處的地位也是這樣。如果調練完畢后隨著心意轉變，遍處的地位也是這樣。
其次，三種三摩地，什麼是空三摩地呢？是指對於遠離有情（sentient beings）、命者（life-possessing beings）以及養育者（nurturers）、數取趣（pudgala，補特伽羅，指不斷輪迴的個體）等，心安住於一緣。應當知道空性的略有四種。
【English Translation】 English version: Because of pure and wonderful qualities, the opposite of this is called 'evil color'. What is meant by 'inferior color' refers to sounds, smells, tastes, and tactile sensations that are unpleasant. The opposite of this should be known as 'superior color'. These four kinds of manifest colors include the resources for sentient beings, palaces, and so on. What is meant by 'superior knowledge' refers to the superior understanding that arises from repeatedly concealing the object of focus. Those who have such thoughts refer to those who have subdued their thoughts.
Furthermore, because various kasinas (遍處, kasina, all-encompassing) generate a universal superior understanding of the objects of superior understanding, they are called kasinas. What is meant by 'non-duality' refers to the absence of the two distinctions of self and what belongs to self among the noble ones and sages. What is meant by 'immeasurable' is because it pervades everything. Why are the kasinas established only in the two locations of color and touch? Because these two are commonly present in both oneself and others and are constantly continuous. The sense organs such as the eyes and their corresponding colors belong only to oneself. The two dusts of smell and taste do not pervade everything. The production of sound is intermittent. Therefore, sound is not mentioned. Like this, the various colored kasinas are after meditation. In the formless realm, emptiness pervades everything, so the emptiness kasina is established. The realm of objects cognized by consciousness pervades everything, so the consciousness kasina is also established.
Furthermore, practitioners of contemplation first contemplate and understand the object of focus, and then are able to subdue their thoughts. Since they have attained freedom in subduing their thoughts, they can then, with respect to this object, generate superior understanding everywhere as they wish. Therefore, these three are in this order. The eight colored kasinas, because of their good purity, can induce the supernatural powers of superior understanding of the noble ones and sages, as well as the supernatural powers of transformation of various things. According to their superior understanding, whatever they transform, they can accomplish. They can also transform things into gold, silver, and other materials that can be used. Because the consciousness kasina is well purified, it can induce various superior merits such as non-contention wisdom, unobstructed liberation, and so on. Because the emptiness kasina is well purified, whatever they desire, they can transform into emptiness. It is like a common iron craftsman in the world who initially mixes mud and other materials without proper training; the state of liberation is also like that. If they are well trained, the state of superior places is also like that. If they transform according to their wishes after training, the state of kasinas is also like that.
Furthermore, regarding the three samadhis (三摩地, samadhi, concentration), what is the emptiness samadhi? It refers to the mind abiding in one focus, being separated from sentient beings (有情, sattva), life-possessing beings (命者), nurturers (養育者), and individuals (數取趣, pudgala, person). It should be known that there are roughly four types of emptiness.
一觀察空。謂觀察諸法空無常樂。乃至。空無我我所等。二彼果空。謂不動心解脫。空無貪等一切煩惱。三者內空。謂于自身空。無計我我所及我慢等一切僻執。四者外空。謂於五欲空無慾愛。如說我已超過一切有色想故。于外空身作證具足住。乃至廣說。此中緣妙欲想。名為色想。此想所起貪慾斷故。說為外空。又修行者。由彼果空。或時作意思惟外空。或時作意思惟內空。由觀察空或時思惟內外空性。由此力故。心俱證會。設復於此內外空性。不證會者。便應作意思惟無動。言無動者。謂無常想。或復苦想。如是思惟。便不為彼我慢等動。由彼不為計我我慢乃至廣說動其心故。便於二空心俱證會。云何無願心三摩地。謂於五取蘊。思惟無常。或思惟苦。心住一緣。云何無相心三摩地。謂即于彼諸取蘊滅。思惟寂靜。心住一緣。如經言。無相心三摩地。不低不昂。乃至廣說。云何名為不低不昂。違順二相不相應故。又二因緣入無相定。一不思惟一切相故。二正思惟無相界故。由不思惟一切相故。于彼諸相不厭不壞。惟不加行作意思惟。故名不低。于無相界正思惟故。于彼無相不堅執著。故名不昂。此三摩地略有二種。一者方便。二方便果。言方便者。數數策勵。思擇安立。于彼諸相。未能解脫。由隨相識。於時時中
【現代漢語翻譯】 現代漢語譯本 一、觀察空。這是指觀察諸法皆為空性，沒有常、樂等特性，乃至空無我、無我所等。 二、彼果空。這是指不動心的解脫，空無貪婪等一切煩惱。 三、內空。這是指自身為空性，沒有執著於我、我所及我慢等一切偏頗的執著。 四、外空。這是指對於五欲的空性，沒有對慾望的愛著。如經文所說：『我已經超越了一切有色之想，因此對外在空性的身體作證，具足安住。』乃至廣說。這裡，緣於美妙慾望的想法，稱為色想。因為這種想法所引起的貪慾斷除的緣故，所以說是外空。此外，修行者由於彼果空，有時會作意思惟外空，有時會作意思惟內空。通過觀察空性，有時會思惟內外空性。由於這種力量，內心同時證悟。如果對於內外空性沒有證悟，就應該作意思惟無動。所說的無動，是指無常想，或者苦想。這樣思惟，就不會被我慢等所動搖。由於不被執著於我、我慢乃至廣說等動搖內心，因此對於內外二空，內心同時證悟。什麼是無願心三摩地（Samadhi，三昧、禪定）？這是指對於五取蘊（Skandha，構成人身的五種要素），思惟無常，或者思惟痛苦，使心專注於一個對象。什麼是無相心三摩地？這是指對於那些取蘊的滅盡，思惟寂靜，使心專注於一個對象。如經文所說：『無相心三摩地，不高不低。』乃至廣說。什麼叫做不高不低？這是因為與違背和順從的兩種相都不相應。又有兩種因緣進入無相定。一是，不思惟一切相；二是，正確思惟無相界。由於不思惟一切相，因此對於那些相，不厭惡也不破壞，只是不加以造作，作意思惟，所以叫做不低。對於無相界正確思惟，因此對於無相，不堅固執著，所以叫做不昂。這種三摩地大致有兩種：一是方便，二是方便果。所說的方便，是指反覆努力，思索選擇，安立於此，但未能從中解脫。由於隨相而識，在時時之中
【English Translation】 English version 1. Observation of Emptiness (Śūnyatā). This refers to observing that all dharmas (phenomena, teachings) are empty, without permanence, bliss, etc., and even empty of self (ātman) and what belongs to self (ātmanīya). 2. Emptiness of Its Result. This refers to the liberation of the unmoving mind, empty of all afflictions such as greed. 3. Inner Emptiness. This refers to oneself being empty, without clinging to 'I,' 'mine,' and all distorted attachments such as conceit. 4. Outer Emptiness. This refers to being empty of the five desires, without desire or attachment to them. As it is said, 'I have transcended all thoughts of form; therefore, I dwell fully established, bearing witness to the outer emptiness,' and so on. Here, the thought of delightful desires is called 'thought of form.' Because the greed arising from this thought is cut off, it is called outer emptiness. Furthermore, the practitioner, due to the emptiness of its result, sometimes reflects on outer emptiness, and sometimes reflects on inner emptiness. Through observing emptiness, one sometimes contemplates the nature of inner and outer emptiness. Due to this power, the mind simultaneously realizes. If one does not realize this inner and outer emptiness, one should reflect on non-movement. 'Non-movement' refers to the thought of impermanence or the thought of suffering. By thinking in this way, one will not be moved by conceit, etc. Because the mind is not moved by clinging to 'I,' conceit, and so on, one simultaneously realizes the two emptinesses. What is Samadhi (Samadhi, concentration) of wishlessness? This refers to contemplating impermanence or suffering in relation to the five aggregates (Skandha, the five aggregates constituting a person), and focusing the mind on one object. What is Samadhi of signlessness? This refers to contemplating the cessation of those aggregates, contemplating tranquility, and focusing the mind on one object. As the sutra says, 'Samadhi of signlessness is neither low nor high,' and so on. What is meant by 'neither low nor high'? It is because it does not correspond to the two aspects of opposition and compliance. Furthermore, there are two causes for entering signless concentration. First, not contemplating all signs. Second, correctly contemplating the signless realm. Because one does not contemplate all signs, one neither dislikes nor destroys those signs, but simply does not exert effort, contemplating them, hence it is called 'not low.' Because one correctly contemplates the signless realm, one does not firmly cling to the signless, hence it is called 'not high.' This Samadhi has roughly two types: one is the means, and the other is the result of the means. The 'means' refers to repeatedly striving, contemplating, and establishing oneself, but failing to be liberated from those signs. Because of recognizing according to the signs, at times
。擾亂心故。彼複數數自策自勵。思擇安立。方能取果。解脫隨相。於此解脫又解脫。故不自策勵思擇而住。是故名為極善解脫。若數策勵。思擇安立。方得住者。雖名解脫。非善解脫。又曉了果。曉了功德者。謂煩惱斷究竟故。現法樂住究竟故。又覆滅道俱應曉了。即此二種。隨其次第。名曉了果曉了功德。又諦現觀阿羅漢果。俱應曉了。于見道位中。名曉了果。于阿羅漢果。名曉了功德。若於此處無有彼物。由此道理觀之為空。故名空性。即所觀空。無可希愿。故名無愿。觀此遠離一切行相故名無相。何故此中先說空性。余處宣說無常故苦。苦故無我。後方說空。謂若無無我。無常苦觀終不清凈。要先安住無我之想。從此無間方得無愿。是故經言。諸無常想。依無我想。而得安住。乃至廣說。彼于無常。觀無我已。不生希愿。唯愿無相專求出離。故此無間宣說無相。
複次云何有尋有伺三摩地。謂三摩地。尋伺相應。云何無尋唯伺三摩地。謂三摩地唯伺相應。大梵修已為大梵王。云何無尋無伺三摩地。謂三摩地。尋伺二種。俱不相應。修習此故。生次上地乃至有頂。唯除無漏諸三摩地。云何無尋無伺三摩地相。謂于尋伺。心生棄捨。唯由一味。于內所緣。而作勝解。又唯一味平等顯現。
複次云何小
【現代漢語翻譯】 現代漢語譯本：因為（過去）擾亂了（他的）心。那個人還要多次自我鞭策、自我鼓勵，思考選擇並安頓下來，才能取得（阿羅漢）果位。而（極善）解脫是隨順（涅槃的）相狀，在這種解脫之上更進一步的解脫。所以不需要自我鞭策、思考選擇就能安住（于解脫）。因此稱為極善解脫。如果需要多次鞭策自己，思考選擇並安頓下來，才能安住于解脫，雖然也名為解脫，但不是善解脫。 又，曉了果（Phala，證果）和曉了功德（Guna，功德）的人，是指煩惱斷盡究竟的緣故，現法樂住（Dṛṣṭadharmasukhavihāra，現法樂住）究竟的緣故。而且，滅（Nirodha，寂滅）和道（Mārga，道諦）都應該曉了。這兩種（曉了），隨其次第，名為曉了果和曉了功德。而且，諦現觀（Satyābhisamaya，如實知見四聖諦）和阿羅漢果，都應該曉了。在見道位（Darśanamārga，見道）中，名為曉了果；在阿羅漢果位，名為曉了功德。如果在（所觀的）此處沒有彼物，用這個道理來觀察它就是空（Śūnyatā，空性），所以名叫空性。即所觀的空，無可希愿，所以名叫無愿（Apraṇihita，無愿）。觀察此（空性）遠離一切行相，所以名叫無相（Animitta，無相）。 為什麼這裡先說空性，其他地方宣說無常（Anitya，無常）故苦（Duḥkha，苦），苦故無我（Anātman，無我），然後才說空性呢？因為如果沒有無我，無常苦的觀想終究不清凈。一定要先安住于無我的想法，從這（無我之想）之後才能得到無愿。所以經上說：『諸無常想，依無我想，而得安住』，乃至廣說。那個人在無常中，觀想無我之後，不生希愿，只願無相，專心尋求出離。所以這裡緊接著宣說無相。 再者，什麼是有尋有伺三摩地（Savitarka-savicāra-samādhi，有尋有伺定）？是指三摩地與尋（Vitarka，尋）和伺（Vicāra，伺）相應。什麼是無尋唯伺三摩地（Avitarka-vicāramātra-samādhi，無尋唯伺定）？是指三摩地只與伺相應。大梵天（Mahābrahmā，大梵天）修習后成為大梵天王。什麼是無尋無伺三摩地（Avitarka-avicāra-samādhi，無尋無伺定）？是指三摩地與尋和伺兩種都不相應。修習這個（無尋無伺定）的緣故，生到次第更高的地，乃至有頂天（Bhavāgra，有頂）。唯獨不包括無漏（Anāsrava，無漏）的各種三摩地。 什麼是無尋無伺三摩地的相狀？是指對於尋和伺，心中生起捨棄，只因爲一味地，對於內在所緣（Ālambana，所緣）而作殊勝的理解。又唯一味地平等顯現。 再者，什麼是小...
【English Translation】 English version: Because (in the past) it disturbed (his) mind. That person must repeatedly whip himself, encourage himself, think, choose, and settle down before he can attain the (Arhat) fruit. But (perfect) liberation follows the characteristics (of Nirvana), a further liberation upon this liberation. Therefore, there is no need to whip oneself, think, and choose to abide (in liberation). Therefore, it is called perfect liberation. If one needs to repeatedly whip oneself, think, choose, and settle down to abide in liberation, although it is also called liberation, it is not perfect liberation. Furthermore, those who understand the fruit (Phala) and understand the merits (Guna) refer to the ultimate cessation of afflictions and the ultimate abiding in happiness in the present life (Dṛṣṭadharmasukhavihāra). Moreover, both cessation (Nirodha) and the path (Mārga) should be understood. These two (understandings), in their respective order, are called understanding the fruit and understanding the merits. Furthermore, both the realization of the truth (Satyābhisamaya) and the Arhat fruit should be understood. In the stage of the path of seeing (Darśanamārga), it is called understanding the fruit; in the stage of the Arhat fruit, it is called understanding the merits. If there is no such thing in (the object of observation) here, observing it with this reasoning is emptiness (Śūnyatā), so it is called emptiness. That is, the emptiness observed is without desire, so it is called desirelessness (Apraṇihita). Observing this (emptiness) as being apart from all characteristics, it is called signlessness (Animitta). Why is emptiness mentioned first here, while impermanence (Anitya) is taught elsewhere, hence suffering (Duḥkha), hence no-self (Anātman), and then emptiness is taught? Because if there is no no-self, the contemplation of impermanence and suffering will ultimately not be pure. One must first abide in the thought of no-self, and only after this (thought of no-self) can one attain desirelessness. Therefore, the sutra says: 'All thoughts of impermanence, relying on the thought of no-self, can be established,' and so on. That person, in impermanence, after contemplating no-self, does not generate desires, but only desires signlessness, focusing on seeking liberation. Therefore, signlessness is taught immediately after this. Furthermore, what is samadhi with initial and sustained application (Savitarka-savicāra-samādhi)? It refers to samadhi that is associated with initial application (Vitarka) and sustained application (Vicāra). What is samadhi without initial application but with sustained application only (Avitarka-vicāramātra-samādhi)? It refers to samadhi that is only associated with sustained application. Mahābrahmā, having cultivated it, becomes the Great Brahma King. What is samadhi without initial and sustained application (Avitarka-avicāra-samādhi)? It refers to samadhi that is not associated with either initial or sustained application. Because of cultivating this (samadhi without initial and sustained application), one is born into higher realms in sequence, up to the peak of existence (Bhavāgra). Except for the various samadhis that are without outflows (Anāsrava). What is the characteristic of samadhi without initial and sustained application? It refers to the mind generating abandonment towards initial and sustained application, and only because of one taste, one makes a superior understanding towards the internal object of focus (Ālambana). Also, it manifests equally in one taste. Furthermore, what is small...
三摩地。謂或由所緣故。小觀少色故。或由作意故小。小信小欲小勝解故。云何大三摩地。謂或由所緣故大。觀多色故。而非無邊無際觀諸色故或由作意故大。上信上欲上勝解故。而非無邊無際信欲勝解故。云何無量三摩地。謂或由所緣故。無量無邊無際觀諸色故。或由作意故。無量無邊無際信欲勝解故。此中大心三摩地者。謂於一樹下想諸天光而生勝解。乃至廣說。無量三摩地者。謂四無量。云何於一樹下想諸天光而生勝解。謂于欲界極厭壞已得初靜慮。為令此定善清凈故。更修方便。又聞諸天身帶光明。便思惟彼身光明相遍一樹下乃至大地大海邊際。發生勝解。由三摩地。後後轉增。有差別故。令所生起而有差別。云何作意得成唯二。謂隨勝解分齊。施設作意故。云何作意唯二為緣修成唯二。謂即由此作意力故。施設所修定有差別。圓滿清凈轉增勝故。云何以修唯二為緣行成唯二。謂如如善修定轉增勝。如是如是施設所感生有差別。云何以行唯二為緣補特伽羅建立唯二。謂此因緣所生有情。施設高下勝劣差別。問初二靜慮諸天光明有何差別。答如末尼珠外有光明內無光明。初靜慮身亦復如是。外放光明內則不爾。譬如明燈外發光明內自照了。第二靜慮身亦如是。若內若外俱有光明。是故經說彼地已上唯一種身。非
【現代漢語翻譯】 現代漢語譯本 什麼是小三摩地（Samadhi，定）。因為所緣（對像）的緣故，或者因為小觀（小範圍觀察）少量顏色的緣故，或者因為作意（心理活動）的緣故而小。小的信心、小的慾望、小的勝解（深刻理解）的緣故而小。 什麼又是大三摩地呢？因為所緣的緣故而大，觀察多種顏色的緣故而大。但不是無邊無際地觀察所有顏色，或者因為作意的緣故而大。上等的信心、上等的慾望、上等的勝解的緣故而大。但不是無邊無際的信心、慾望、勝解的緣故。 什麼又是無量三摩地呢？因為所緣的緣故，無量無邊無際地觀察所有顏色。或者因為作意的緣故，無量無邊無際的信心、慾望、勝解。 這裡所說的大心三摩地，是指在同一棵樹下，想像諸天（Deva）的光芒而產生深刻理解，乃至廣泛地展開想像。 無量三摩地，指的是四無量心（慈、悲、喜、舍）。 什麼叫做在同一棵樹下，想像諸天的光芒而產生深刻理解呢？指的是對於欲界（Kama-dhatu）極度厭惡和破壞之後，獲得了初禪（初靜慮）。爲了讓這種禪定更加清凈，進一步修習方便法門。又聽聞諸天身上帶有光明，於是就思惟他們的光明相，遍佈一棵樹下，乃至大地和大海的邊際，從而產生深刻的理解。由於三摩地的力量，後後逐漸增長，因為有差別，所以所生起的事物也有差別。 為什麼說作意只能成就兩種呢？因為隨著勝解的程度，來施設作意。 為什麼說作意只能以兩種為緣，修成兩種呢？因為憑藉這種作意的力量，來施設所修習的禪定，使其有差別，圓滿清凈，逐漸增長和殊勝。 為什麼說以修習兩種為緣，行為只能成就兩種呢？因為越是善於修習禪定，使其逐漸增長和殊勝，就越是能夠施設所感生的果報，使其有差別。 為什麼說以行為只能成就兩種為緣，補特伽羅（Pudgala，人）的建立只能是兩種呢？因為這種因緣所生的有情（眾生），可以施設高下勝劣的差別。 問：初禪和二禪諸天的光明有什麼差別呢？ 答：就像摩尼珠（Mani，寶珠）外面有光明，裡面沒有光明一樣，初禪天的身體也是這樣，外面放出光明，裡面卻沒有。譬如明燈，外面發出光明，裡面自己照亮。二禪天的身體也是這樣，無論是裡面還是外面，都有光明。所以經典上說，在二禪天以上，只有一種身體，而不是...
【English Translation】 English version What is small Samadhi (concentration)? It is small because of the object of focus, or because of observing few colors in a small scope, or because of attention. It is small because of small faith, small desire, and small conviction. What is great Samadhi? It is great because of the object of focus, observing many colors. But it is not observing all colors without limit. Or it is great because of attention. It is great because of superior faith, superior desire, and superior conviction. But it is not limitless faith, desire, and conviction. What is immeasurable Samadhi? It is immeasurable because of the object of focus, observing all colors without limit. Or it is immeasurable because of attention, limitless faith, desire, and conviction. Here, great-minded Samadhi refers to imagining the light of the Devas (gods) under a tree and generating profound understanding, and so on, expanding the imagination. Immeasurable Samadhi refers to the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). What does it mean to imagine the light of the Devas under a tree and generate profound understanding? It refers to having extremely厭惡 and destroyed the desire realm (Kama-dhatu) and attained the first Dhyana (first meditative absorption). To make this Samadhi even purer, one further cultivates skillful means. Also, having heard that the Devas have light on their bodies, one contemplates their light pervading under a tree, even to the edge of the earth and the ocean, thereby generating profound understanding. Due to the power of Samadhi, it increases more and more, and because there are differences, the things that arise also have differences. Why is it said that attention can only accomplish two things? Because attention is applied according to the degree of conviction. Why is it said that attention can only take two things as conditions and cultivate two things? Because by the power of this attention, the Samadhi that is cultivated is established with differences, becoming complete, pure, and increasingly superior. Why is it said that taking the cultivation of two things as a condition, action can only accomplish two things? Because the more skillfully one cultivates Samadhi, making it increasingly superior, the more one can establish the resulting karmic effects, making them different. Why is it said that taking action as a condition, the establishment of a Pudgala (person) can only be two things? Because the sentient beings (beings) born from these causes and conditions can be established with differences in high and low, superior and inferior. Question: What is the difference between the light of the Devas in the first and second Dhyanas? Answer: Just as a Mani (jewel) has light on the outside but no light on the inside, so too is the body of the Devas in the first Dhyana. It emits light on the outside but not on the inside. Like a bright lamp, it emits light on the outside and illuminates itself on the inside. The body of the Devas in the second Dhyana is also like this, with light both inside and outside. Therefore, the scriptures say that above that level, there is only one kind of body, not...
于下地。
複次云何建立四無量定。謂諸有情有三品故。一者無苦無樂。二者有苦。三者有樂。如其次第。欲與其樂。欲令離苦。欲令其樂永不相離。于彼作意。有四種故。如其次第。建立四種。謂由與樂作意故。拔苦作意故。樂不相離隨喜作意故。建立前三。即於此三欲與樂等。為欲令彼不樂思慕不染污作意故。瞋恚不染污作意故。貪慾不染污作意故。建立於舍。經言以慈俱心。乃至廣說。現前饒益故名慈俱。饒益相故名慈善友。其饒益相略有二種。一欲利益。二欲安樂。此二種相。一切無量之所顯示。無怨者。離惡意樂故。無敵者。離現乖諍故。無惱害者。離不饒益事故。廣者。所緣廣大故。大者。利益安樂思惟最勝故。無量者。果無量故。如四大河眾流雜處。善修習者。極純熟故。設有問言。慈俱等心有何等相。故次答言。勝解遍滿具足而住。勝解遍滿者。增上意樂勝解周普。義具足者。圓滿清白故。住者。所修觀行日夜專注時專注故。問如經言。善修習慈極于遍凈。乃至廣說。此何密意。答第三靜慮。于諸樂中其樂最勝。憶念此樂。修習慈心。慈最第一故。說修慈極于遍凈。憶念空處。修習悲心。亦最第一。以修悲者樂欲拔苦。無色界中。遠離眾苦斷壞等苦。彼都無故。是故憶念無邊空處。修悲等至。
【現代漢語翻譯】 現代漢語譯本： 于下地（處於較低的境界）。
再次，如何建立四無量定（四個無限的禪定）？因為眾生有三種情況：一是無苦無樂，二是受苦，三是快樂。按照這些順序，希望給予他們快樂，希望使他們脫離痛苦，希望他們的快樂永不分離。對於這些情況進行專注，因為有四種作意（心理活動）：按照順序，建立四種禪定。通過給予快樂的作意，拔除痛苦的作意，以及快樂不分離的隨喜作意，建立前三種禪定。對於這三種情況，爲了給予快樂等，爲了使他們不樂於思慕，不被不染污的作意所影響，不被瞋恚（嗔恨）的不染污作意所影響，不被貪慾的不染污作意所影響，從而建立舍（平等心）。
經文中說：『以慈俱心（伴隨著慈愛的心），乃至廣說。』 現前饒益（當下利益）故名為慈俱。饒益相（利益的相狀）故名為慈善友。其饒益相略有二種：一是欲利益，二是欲安樂。這兩種相狀，一切無量（無限）之所顯示。無怨者，遠離惡意樂故。無敵者，遠離現乖諍故。無惱害者，遠離不饒益事故。廣者，所緣廣大故。大者，利益安樂思惟最勝故。無量者，果無量故。如四大河眾流雜處。善修習者，極純熟故。
假設有人問：『慈俱等心（伴隨著慈愛等的心）有何等相狀？』 所以接著回答說：『勝解遍滿具足而住。』 勝解遍滿者，增上意樂勝解周普。義具足者，圓滿清白故。住者，所修觀行日夜專注時專注故。問：如經言，『善修習慈極于遍凈（通過很好地修習慈心，可以到達遍凈天），乃至廣說。』 這有什麼密意？答：第三靜慮（禪定）于諸樂中其樂最勝。憶念此樂，修習慈心，慈最第一故，說修慈極于遍凈。憶念空處（空無邊處），修習悲心，亦最第一。以修悲者樂欲拔苦，無**中，遠離眾苦斷壞等苦，彼都無故。是故憶念無邊空處，修悲等至（悲心的等至）。
【English Translation】 English version: To the lower realms.
Furthermore, how are the Four Immeasurable Abodes (Four Immeasurable Meditations) established? It is because sentient beings have three conditions: first, neither suffering nor happiness; second, suffering; and third, happiness. According to these sequences, wishing to give them happiness, wishing to liberate them from suffering, wishing that their happiness never be separated. Focusing on these situations, because there are four types of mental activities (intentions): according to the sequence, establish four types of meditations. Through the intention of giving happiness, the intention of removing suffering, and the intention of rejoicing in happiness not being separated, establish the first three meditations. Regarding these three situations, in order to give happiness, etc., in order to prevent them from being fond of longing, from being influenced by impure intentions, from being influenced by impure intentions of anger (hatred), from being influenced by impure intentions of greed (desire), thereby establishing equanimity (impartiality).
The sutra says: 'With a heart filled with loving-kindness (metta), and so on.' Benefiting in the present moment is called metta. The aspect of benefiting is called a benevolent friend. The aspect of benefiting is roughly of two types: first, the desire to benefit; second, the desire for happiness. These two aspects are what all immeasurables (infinite) reveal. 'Without enmity' means being free from malicious joy. 'Without hostility' means being free from present conflict. 'Without harm' means being free from non-beneficial actions. 'Vast' means that the object of focus is vast. 'Great' means that the thought of benefiting and happiness is the most excellent. 'Immeasurable' means that the result is immeasurable. Like the place where all the rivers of the four great rivers mix. Those who cultivate well are extremely skilled.
Suppose someone asks: 'What are the characteristics of a heart filled with loving-kindness, etc.?' Therefore, the answer is: 'Dwelling in complete and perfect understanding.' 'Complete understanding' means that the intention of increasing joy is universally understood. 'Complete in meaning' means being complete and pure. 'Dwelling' means focusing on the cultivated contemplation day and night.
Question: As the sutra says, 'Cultivating loving-kindness well leads to the Pure Abode (Subhakrtsna), and so on.' What is the hidden meaning of this? Answer: The third dhyana (meditative absorption) is the most excellent among all joys. Remembering this joy, cultivate loving-kindness. Because loving-kindness is the most important, it is said that cultivating loving-kindness leads to the Pure Abode. Remembering the space (sphere of infinite space), cultivate compassion, which is also the most important. Because those who cultivate compassion desire to remove suffering, in the realm of no desire, they are far from all suffering, such as the suffering of destruction, etc., because there is none of that there. Therefore, remembering the sphere of infinite space, attain the samadhi (concentration) of compassion.
作如是念。當令一切有苦有情。到無眾苦及所依處。修喜定者。亦常憶念無邊識處。慶諸有情所得安樂。作如是念。當令一切有情之類受無量樂。猶如識處。識無限量。是故憶念識無邊處。修習喜定。為最第一。修舍定者。亦常憶念無所有處。作如是念。無所有處無漏心地最為後邊。舍最第一。如阿羅漢苾芻一切苦樂不苦不樂現行位中皆無染污。當令一切有情之類得如是舍。是故憶念無所有處。修習舍定為最第一。如是一切皆是聖行。唯聖能修。故經宣說覺分俱行。
複次。云何一分修三摩地。謂於此中。或唯作意思光明相。或唯作意思惟色相。而入于定。如是二種隨其次第。或了光明或睹眾色。云何具分修三摩地。謂俱思惟而入于定。亦了光明亦見眾色。如是修習光明定者。定難差別。有十一種。所謂疑等。如經廣說。問此誰難耶。答三摩地相。相有二種。謂所緣相。及因緣相。用彼為依住三摩地。若退彼相便不能住。此中最初于所顯現光明色相。不善知故。便覺有疑。方便緩故。有不作意。如於眾色不欲見者。或閉于目。或復背面。此觀行者。于諸色中不欲作意。亦復如是。由不善守根門等故。有身粗重。多習睡眠。或多覺悟。便增惛睡不見眾色。設有所見而不圓滿。為此二事極作功用。力勵思惟。故有太
【現代漢語翻譯】 現代漢語譯本： 作這樣的念頭：『應當使一切受苦的有情，到達沒有眾苦以及苦所依賴之處。』修習喜定的人，也常常憶念無邊識處（指色界第四空處天），慶賀所有有情得到安樂。作這樣的念頭：『應當使一切有情眾生，承受無量的快樂，猶如識處一樣。』因為識處沒有障礙，所以憶念識無邊處，修習喜定，是最好、最殊勝的。修習舍定的人，也常常憶念無所有處（指無色界第三空處天）。作這樣的念頭：『無所有處的無漏心地，最為後邊，舍心最為殊勝。』如同阿羅漢比丘，在一切苦樂、不苦不樂的現行狀態中，都沒有染污。『應當使一切有情眾生，得到這樣的舍心。』所以憶念無所有處，修習舍定，是最好、最殊勝的。像這樣一切都是聖者的行為，只有聖者才能修習。所以經典宣說覺分（指七覺支）共同執行。 再次，什麼叫做一部分地修習三摩地（指禪定）？就是說，在這種情況下，或者僅僅作意于光明之相，或者僅僅作意于思惟色相，而進入禪定。像這兩種情況，隨著次第，或者明瞭光明，或者見到各種顏色。什麼叫做具足地修習三摩地？就是說，同時思惟光明和色相而進入禪定，既明瞭光明，也見到各種顏色。像這樣修習光明定的人，禪定難以分辨，有十一種情況，所謂的疑惑等等，如經典中廣泛解說。問：『這是誰的困難呢？』答：『是三摩地的相。』相有兩種，一種是所緣相，一種是因緣相。用它們作為依靠來安住於三摩地。如果退失了這些相，就不能安住。這裡最初對於所顯現的光明色相，因為不善於瞭解，所以感覺有疑惑。因為方便遲緩，所以沒有作意，如同對於各種顏色不想見的人，或者閉上眼睛，或者背過身去。這種觀行者，對於各種顏色不想作意，也是這樣。由於不善於守護根門等等，所以身體粗重，經常睡眠，或者經常覺悟，便增加了昏沉睡眠，看不見各種顏色。即使有所看見，也不圓滿。為此兩件事極力用功，努力思惟，所以有太過。
【English Translation】 English version: Thinking thus: 'May all sentient beings who suffer reach the place free from suffering and its causes.' Those who cultivate the Samadhi of Joy also constantly remember the Realm of Boundless Consciousness (Akasanantyayatana, the fourth formless realm), rejoicing in the happiness attained by all sentient beings. Thinking thus: 'May all sentient beings experience immeasurable joy, like that of the Realm of Boundless Consciousness.' Because the Realm of Consciousness has no obstruction, therefore, remembering the Realm of Boundless Consciousness and cultivating the Samadhi of Joy is the best and foremost. Those who cultivate the Samadhi of Equanimity also constantly remember the Realm of Nothingness (Akinchanayatana, the third formless realm). Thinking thus: 'The non-outflow mind of the Realm of Nothingness is the ultimate, and equanimity is the most excellent.' Like an Arhat Bhikshu, in all states of pleasant, unpleasant, and neutral feelings, there is no defilement. 'May all sentient beings attain such equanimity.' Therefore, remembering the Realm of Nothingness and cultivating the Samadhi of Equanimity is the best and foremost. All of this is the conduct of the noble ones, and only the noble ones can cultivate it. Therefore, the sutras proclaim that the factors of enlightenment (the seven factors of enlightenment) operate together. Furthermore, what is meant by cultivating Samadhi in part? It means that in this practice, one either focuses solely on the aspect of light or solely on contemplating the aspect of form, and enters into Samadhi. In these two cases, one either clearly perceives the light or sees various colors, respectively. What is meant by cultivating Samadhi in full? It means that one simultaneously contemplates both light and form and enters into Samadhi, clearly perceiving the light and seeing various colors. For those who cultivate the Samadhi of Light in this way, the Samadhi is difficult to differentiate, and there are eleven difficulties, such as doubt, etc., as explained extensively in the sutras. Question: 'Whose difficulty is this?' Answer: 'It is the aspect of Samadhi.' There are two kinds of aspects: the object of focus (所緣相, alambana-nimitta) and the causal conditions (因緣相, hetu-pratyaya-nimitta). One relies on these to abide in Samadhi. If one loses these aspects, one cannot abide. Here, initially, due to not understanding the manifested aspects of light and form well, one feels doubt. Due to slow progress in skillful means, there is non-attention, like someone who does not want to see various colors, either closing their eyes or turning their back. This practitioner, who does not want to pay attention to various colors, is also like this. Due to not guarding the sense doors well, the body becomes heavy, one frequently sleeps, or one frequently awakens, which increases drowsiness and one cannot see various colors. Even if one sees something, it is not complete. For these two reasons, one exerts extreme effort and strives to think, thus there is excess.
過勇猛精進。由有太過策勵過故。還極下劣。如急捉持斥鷃鳥者。彼唯思求光明之相。此與見色若俱生時。悕一得二。便生踴躍。猶如有人得二伏藏。遍於諸方欻然並見不祥之色便生大怖。猶如有人兩邊旋轉卒起。彼於行時或覆住時。於世雜類起種種想。如是外想。與定為難。或復因其所修習定。謂己為勝。觀他為劣。便自高舉。如是亦得名種種想。或多言論。或久尋思。令身疲勞。心不得定。如是多言與定為難。若從定生光明之相及見色時。便舍內修相續作意願樂。于外諦視眾色故。極思察與定為難。如是諸難。隨其所應障三摩地。所緣境相及因緣相。或有遇此退失所緣因緣相故。如其次第二相俱沒。
複次云何喜俱行三摩地。謂初二靜慮諸三摩地。云何樂俱行三摩地。謂第三靜慮諸三摩地。云何舍俱行三摩地。謂第四靜慮已上諸三摩地。
複次云何修定為得現法樂住。謂於四種現法樂住。方便道中所有修定。及未圓滿清凈鮮白諸根本地所有修定。為顯修習未曾得定。是故世尊說初靜慮前方便道。云何修定為得智見。謂諸苾芻。于光明相。慇勤懇到審諦而取。如經廣說。當知此在能發天眼前方便道所有修定。此中天眼于諸色境能照能觀說名為見。能知諸天如是名字如是種類。乃至廣說。如勝天經。是名
【現代漢語翻譯】 現代漢語譯本： 過於勇猛精進，因為過度鞭策自己，反而會變得非常低下。就像急於抓住鵪鶉一樣。那些只想著追求光明之相的人，當光明之相與見色同時出現時，希望得到一個卻得到兩個，便會感到非常高興，就像有人得到了兩個寶藏一樣。突然在各個方向看到不祥的顏色，便會感到非常恐懼，就像有人突然在兩邊旋轉一樣。他們在行走或停留時，會對世間雜事產生各種各樣的想法。這些外在的想法，對禪定來說是障礙。或者因為自己所修習的禪定，就認為自己比別人優越，看不起別人，從而變得驕傲自大。這也叫做種種想法。或者話太多，或者長時間思考，導致身體疲勞，內心無法安定。這樣的話多，對禪定來說是障礙。如果從禪定中產生光明之相，或者見到顏色時，就放棄內在的修習，持續地專注于外在的事物，仔細觀察各種顏色，這也會妨礙禪定。這些障礙，會根據情況，阻礙三摩地（Samadhi，定）的所緣境相和因緣相。或者有人遇到這些障礙，因為退失了所緣的因緣相，導致次第地，兩個相都消失了。
再者，什麼是喜俱行三摩地（Samadhi，定）？是指初禪和二禪中的各種三摩地（Samadhi，定）。什麼是樂俱行三摩地（Samadhi，定）？是指三禪中的各種三摩地（Samadhi，定）。什麼是舍俱行三摩地（Samadhi，定）？是指四禪及以上的各種三摩地（Samadhi，定）。
再者，修習禪定是爲了獲得現法樂住（Dharmasukhavihāra，現世安樂的住所）嗎？是指在四種現法樂住（Dharmasukhavihāra，現世安樂的住所）的方便道中所修習的禪定，以及尚未圓滿清凈鮮白的各種根本地中所修習的禪定。爲了顯示修習未曾獲得的禪定，所以世尊說初禪的前方便道。修習禪定是爲了獲得智見嗎？是指那些比丘，對於光明之相，慇勤懇切地仔細觀察。如經中所廣說。應當知道這在能夠引發天眼（ দিব্যচক্ষু, দিব্যদৃষ্টি，divyacakṣu, divyadṛṣṭi）的前方便道中所修習的禪定。這裡的天眼（ দিব্যচক্ষু, দিব্যদৃষ্টি，divyacakṣu, divyadṛṣṭi）對於各種色境能夠照見和觀察，所以叫做見。能夠知道諸天是這樣的名字，這樣的種類，乃至廣說。如《勝天經》所說，這就是。
【English Translation】 English version: Overly vigorous effort, due to excessive self-exertion, can lead to extreme inferiority, like trying to catch a quail too quickly. Those who only think of seeking the aspect of light, when the aspect of light arises simultaneously with seeing forms, hoping to gain one but getting two, become very joyful, like someone who has found two treasures. Suddenly seeing inauspicious colors in all directions, they become greatly frightened, like someone suddenly spinning around. When they are walking or staying, they have all sorts of thoughts about worldly matters. These external thoughts are obstacles to Samadhi (定, concentration). Or, because of the Samadhi (定, concentration) they have cultivated, they think they are superior to others, look down on others, and become arrogant. This is also called various thoughts. Or, too much talking, or prolonged thinking, causes physical fatigue and mental instability. Such excessive talking is an obstacle to Samadhi (定, concentration). If the aspect of light arises from Samadhi (定, concentration), or when seeing colors, they abandon inner cultivation, continuously focusing their attention on external things, carefully observing various colors, this also hinders Samadhi (定, concentration). These obstacles, according to the situation, hinder the object and cause of Samadhi (定, concentration). Or, someone encounters these obstacles, and because they lose the cause of the object, both aspects disappear in sequence.
Furthermore, what is Samadhi (定, concentration) accompanied by joy? It refers to the various Samadhis (定, concentration) in the first and second Dhyanas (禪, meditative states). What is Samadhi (定, concentration) accompanied by pleasure? It refers to the various Samadhis (定, concentration) in the third Dhyana (禪, meditative states). What is Samadhi (定, concentration) accompanied by equanimity? It refers to the various Samadhis (定, concentration) in the fourth Dhyana (禪, meditative states) and above.
Furthermore, is the cultivation of Samadhi (定, concentration) for the sake of attaining dwelling in happiness in the present life (Dharmasukhavihāra, 現法樂住)? It refers to the Samadhi (定, concentration) cultivated in the path of skillful means for the four kinds of dwelling in happiness in the present life (Dharmasukhavihāra, 現法樂住), and the Samadhi (定, concentration) cultivated in the various fundamental grounds that are not yet fully perfected, pure, and bright. In order to show the cultivation of Samadhi (定, concentration) that has not yet been attained, the World-Honored One spoke of the preliminary path to the first Dhyana (禪, meditative states). Is the cultivation of Samadhi (定, concentration) for the sake of attaining wisdom and vision? It refers to those Bhikshus (比丘, monks) who diligently and earnestly observe the aspect of light carefully. As explained extensively in the Sutra. It should be known that this is the Samadhi (定, concentration) cultivated in the preliminary path that can give rise to the divine eye ( দিব্যচক্ষু, দিব্যদৃষ্টি，divyacakṣu, divyadṛṣṭi). Here, the divine eye ( দিব্যচক্ষু, দিব্যদৃষ্টি，divyacakṣu, divyadṛṣṭi) is able to illuminate and observe various forms, so it is called vision. It is able to know that the Devas (天, gods) have such names and such kinds, and so on, as explained extensively. As stated in the 'Superior Deva Sutra', this is it.
為智。云何修定生分別慧。謂諦現觀預流果向方便道中所有修定。或為修習諸無礙解。云何修定為盡諸漏。謂阿羅漢果方便道中所有修定。
複次云何五聖智三摩地。謂我此三摩地是聖無染無執。廣說如經。此中示現五行相智。謂自體智。補特伽羅智。清凈智。果智。入出定相智。聖者。善故名聖。又無漏故名聖。無染者。顯善聖性。無執者。顯無漏聖性。非凡夫所近者。謂諸佛及聖弟子所親近故。是聰睿所贊者。謂即彼所稱讚故。是諸聰睿同梵行者。常不呵毀者。謂一切時常稱讚故。非如世間初靜慮等為背下地修方便故。先以靜相而稱讚之。為趣上地修方便故。后以粗相而復呵毀。寂靜者。所治煩惱永寂靜故。微妙者。自地煩惱不愛味故。得安隱道者。所得之道無退轉故。證心一趣者。已得無尋無伺地故。現在安樂者。能得現法樂住故。后樂異熟者。引無餘依涅槃樂故。正念而入者。善取能入三摩地相。無忘失故。正念而出者。善取能出三摩地相。無忘失故。
複次云何聖五支三摩地。謂諸苾芻。即此身內離生喜樂。廣說如經。離生喜樂者。謂初靜慮地所攝喜樂。所滋潤者。謂喜所潤。遍滋潤者。謂樂所潤。遍充滿者。謂加行究竟作意位。遍適悅者。謂在已前諸作意位。由彼位中亦有喜樂時時間起。然
【現代漢語翻譯】 現代漢語譯本： 問：什麼是智慧？如何通過修習禪定生起分別慧？ 答：是指在見諦（Dṛṣṭi，真理的現觀）的預流果（Srota-āpanna-phala，入流果）的趨向（向）的方便道中所進行的禪定修習，或者爲了修習各種無礙解（Pratisaṃvidā，四無礙解）。 問：如何通過修習禪定來斷盡一切煩惱（漏，āsrava）？ 答：是指在阿羅漢果（Arhat-phala，無學果）的趨向（向）的方便道中所進行的禪定修習。
其次，什麼是五聖智三摩地（Samādhi，禪定）？ 答：是指『我的這個三摩地是聖的、無染的、無執的』，詳細的解釋如經中所說。這裡顯示了五種行相的智慧，即自體智（Sva-ātma-jñāna，關於自性的智慧）、補特伽羅智（Pudgala-jñāna，關於個體的智慧）、清凈智（Viśuddhi-jñāna，關於清凈的智慧）、果智（Phala-jñāna，關於果的智慧）以及入出定相智（Samāpatti-nirharaṇa-jñāna，關於入定和出定的智慧）。 聖者，因為善良的緣故被稱為聖。又因為沒有煩惱（漏）的緣故被稱為聖。無染者，顯示了善良的聖性。無執者，顯示了沒有煩惱（漏）的聖性。不是凡夫所能接近的，是因為諸佛和聖弟子所親近的緣故。是被聰睿之人所讚歎的，是因為被他們所稱讚的緣故。是那些聰睿的同梵行者（Sabrahmacārin，一起修行的人）經常不呵斥譭謗的，是因為一切時常稱讚的緣故。不像世間的初禪等，爲了背離下地而修習方便，先用靜止的相來稱讚它；爲了趨向更高的境界而修習方便，之後又用粗糙的相來呵斥譭謗它。寂靜者，是因為所要對治的煩惱永遠寂靜的緣故。微妙者，是因為對於自身所處境界的煩惱不貪戀的緣故。得到安穩之道者，是因為所得到的道沒有退轉的緣故。證得心一境性者，是因為已經得到無尋無伺地（Avitarka-avicāra-bhūmi，沒有尋伺的禪定境界）的緣故。現在安樂者，是因為能夠得到現法樂住（Dṛṣṭa-dharma-sukha-vihāra，現世的安樂）的緣故。后樂異熟者，是因為引導到無餘依涅槃（Anupadhiśeṣa-nirvāṇa，無餘涅槃）的安樂的緣故。正念而入者，是因為善於把握能夠進入三摩地的相，沒有忘失的緣故。正念而出者，是因為善於把握能夠出離三摩地的相，沒有忘失的緣故。
其次，什麼是聖五支三摩地？ 答：是指諸位比丘，即在此身之內，由遠離（欲）而生起的喜樂，詳細的解釋如經中所說。由遠離（欲）而生起的喜樂，是指初禪地所包含的喜樂。所滋潤者，是指被喜所滋潤。遍滋潤者，是指被樂所滋潤。遍充滿者，是指在加行究竟作意位（Prayoga-niṣṭhā-manaskāra-sthāna，修行達到圓滿的作意階段）。遍適悅者，是指在已前的各種作意位，因為在那些階段中也有喜樂時時間斷地生起。然而
【English Translation】 English version: Question: What is wisdom? How does one cultivate concentration (Samādhi) to generate discriminative wisdom (Prajñā)? Answer: It refers to the concentration cultivated in the path of expedient means (Upāya-mārga) towards the Stream-enterer fruit (Srota-āpanna-phala) in the vision of truth (Dṛṣṭi), or for the cultivation of the various unobstructed knowledges (Pratisaṃvidā). Question: How does one cultivate concentration to exhaust all defilements (āsrava)? Answer: It refers to the concentration cultivated in the path of expedient means towards the Arhat fruit (Arhat-phala).
Furthermore, what is the five-noble-wisdom concentration? Answer: It refers to 'This concentration of mine is noble, undefiled, and unattached,' as explained in detail in the scriptures. Here, it shows the wisdom of five aspects, namely, wisdom of self-nature (Sva-ātma-jñāna), wisdom of the individual (Pudgala-jñāna), wisdom of purity (Viśuddhi-jñāna), wisdom of the fruit (Phala-jñāna), and wisdom of entering and exiting concentration (Samāpatti-nirharaṇa-jñāna). The 'noble' is so-called because of goodness. Also, it is called 'noble' because it is without defilements (āsrava). 'Undefiled' shows the noble nature of goodness. 'Unattached' shows the noble nature without defilements. It is not approached by ordinary people because it is approached by the Buddhas and noble disciples. It is praised by the wise because it is praised by them. It is constantly un-criticized by those wise fellow practitioners (Sabrahmacārin) because it is constantly praised at all times. It is not like the first dhyana (Jhāna, meditation) in the world, etc., which is praised first with a tranquil aspect to cultivate expedient means to turn away from the lower ground; and then criticized with a coarse aspect to cultivate expedient means to move towards the higher ground. 'Tranquil' means that the afflictions to be subdued are permanently tranquil. 'Subtle' means that one does not crave the afflictions of one's own ground. 'Obtaining the path of peace' means that the path obtained does not regress. 'Attaining one-pointedness of mind' means that one has already attained the state without thought and examination (Avitarka-avicāra-bhūmi). 'Present happiness' means that one can attain the dwelling in happiness in the present life (Dṛṣṭa-dharma-sukha-vihāra). 'Later happiness as a result of maturation' means that it leads to the happiness of Nirvana without remainder (Anupadhiśeṣa-nirvāṇa). 'Entering with right mindfulness' means that one is good at grasping the aspect of entering concentration without forgetting. 'Exiting with right mindfulness' means that one is good at grasping the aspect of exiting concentration without forgetting.
Furthermore, what is the noble five-limbed concentration? Answer: It refers to the monks, namely, the joy and happiness born of detachment (from desire) within this body, as explained in detail in the scriptures. The joy and happiness born of detachment (from desire) refers to the joy and happiness contained in the first dhyana. 'Nourished' means nourished by joy. 'Completely nourished' means nourished by happiness. 'Completely filled' means at the stage of ultimate effort of attention (Prayoga-niṣṭhā-manaskāra-sthāna). 'Completely delighted' means at the various previous stages of attention, because in those stages there is also joy and happiness arising intermittently. However,
非久住。亦不圓滿。於此身中。無有少分而不充滿者。謂在加行究竟果作意位。譬如黠慧能沐浴人。或彼弟子者。當知喻于修觀行者。銅器瓦器或蚌蛤器者。喻為離欲生喜樂故教授教誡。細沐浴末者。喻能順彼出離尋等。水澆灌者。當知喻于尋清凈道。沐浴摶者。以喻于身。帶津膩者。喻喜和合。膩所隨者。喻樂和合。遍內外者。喻無間隙喜樂和合。不強者。喻無散動。不弱者。喻無染污亦無愛味。又于第二喻有差別。山者喻于無尋伺定。尖頂者。喻于第二靜慮。無尋無伺于所緣境一味勝解。泉者。喻于內等凈支。水軸者。謂水傍流出。水索者。謂水上涌出。此二種喻。如其次第。顯示喜樂。滋潤等言。如前解釋。無不充滿者。當知喻于無間相應。又于第三喻有差別。如嗢缽羅等。離喜之樂。彼相應法。及所依身。當知亦爾。水喻離喜無尋伺定。喜發踴躍。由無彼故。喻花胎藏沒在水中。又于第四喻有差別。清凈心者。謂與舍念清凈相應。超過下地諸災患故。鮮白者。謂性是善。自地煩惱無愛味故。何故復以長者為喻。謂彼所作皆審悉故。不放逸故。思惟籌量觀察勝故。于增減門無不知故。證得清凈第四靜慮者。亦復如是。凡有所為審諦圓滿無諸放逸。於一切義無不了知。其性捷利。八經九經以為喻者。由堅緻故。顯
【現代漢語翻譯】 現代漢語譯本 並非長久安住，也不圓滿。在這個身體中，沒有絲毫部分不是被（喜樂）充滿的。這是指在加行究竟果作意位（指修行進入最後階段）。譬如一個聰明的、善於沐浴的人，或者他的弟子，應當知道這比喻修觀行的人。銅器、瓦器或蚌殼器，比喻爲了離欲而生喜樂的教授和教誡。細碎的沐浴粉末，比喻能夠順應出離尋（指出離的思維）等等。用水澆灌，應當知道這比喻尋（尋求）清凈之道。沐浴的揉搓，用來比喻身體。帶著濕潤和粘膩，比喻喜與（身體）和合。粘膩所隨，比喻樂與（身體）和合。遍佈內外，比喻沒有間隙的喜樂和合。不強，比喻沒有散亂。不弱，比喻沒有染污，也沒有愛戀的滋味。 又在第二個比喻中有所差別。山，比喻無尋伺定（沒有粗細尋伺的禪定）。尖頂，比喻第二靜慮（禪定）。無尋無伺，對於所緣境（禪定對像）一味地勝解（深刻理解）。泉，比喻內等凈支（內心的平靜和喜悅）。水軸，指水從旁邊流出。水索，指水向上涌出。這兩種比喻，按照順序，顯示喜樂。滋潤等詞，如前面的解釋。無不充滿，應當知道這比喻沒有間斷地相應。 又在第三個比喻中有所差別。如嗢缽羅（青蓮花）等，（比喻）離喜之樂。與此相應的法，以及所依之身，應當知道也是如此。水，比喻離喜無尋伺定（脫離喜悅的、沒有粗細尋伺的禪定）。喜發踴躍，因為沒有喜悅的緣故，比喻花胎藏沒在水中。 又在第四個比喻中有所差別。清凈心，指與舍念清凈（放下一切念頭，達到清凈）相應。超過下地（較低的禪定境界）的各種災患的緣故。鮮白，指本性是善良的，因為對於自身禪定境界的煩惱沒有愛戀的滋味。為什麼又用長者（有德行的人）來比喻？因為他所做的一切都審慎詳盡的緣故。不放逸的緣故。思惟籌量觀察勝妙的緣故。對於增減的道理沒有不知道的緣故。證得清凈第四靜慮（禪定）的人，也是如此。凡是所作所為都審慎圓滿沒有諸多的放逸。對於一切事理沒有不瞭解的。他的本性敏捷銳利。用八經九經來比喻，因為（他的智慧）堅固緻密的緣故，（以此）來顯示（他的智慧）。
【English Translation】 English version Not abiding long. Nor is it complete. Within this body, there is no small part that is not filled. This refers to the stage of exertion culminating in the fruition of intention. For example, a clever person skilled in bathing, or their disciple, should be understood as analogous to a practitioner of contemplation. Copper vessels, earthenware vessels, or clam shell vessels are metaphors for teachings and instructions that generate joy and pleasure from detachment. Fine bathing powder is a metaphor for that which accords with the thought of renunciation, and so on. Watering is to be understood as a metaphor for seeking the path of purification. The rubbing of bathing is used as a metaphor for the body. Being moist and sticky is a metaphor for the union of joy (with the body). That which accompanies stickiness is a metaphor for the union of pleasure (with the body). Pervading inside and out is a metaphor for the uninterrupted union of joy and pleasure. Not strong is a metaphor for being without distraction. Not weak is a metaphor for being without defilement and without craving. Furthermore, there is a difference in the second analogy. The mountain is a metaphor for the dhyana (meditative state) without coarse or subtle thought. The pointed peak is a metaphor for the second dhyana. Without coarse or subtle thought, there is a single-pointed understanding of the object of focus. The spring is a metaphor for the inner qualities of purity. The water axis refers to water flowing out from the side. The water rope refers to water surging upwards. These two analogies, in order, reveal joy and pleasure. Words such as 'moistening' are as explained before. 'Without being unfilled' should be understood as a metaphor for uninterrupted correspondence. Furthermore, there is a difference in the third analogy. Like the Utpala (blue lotus) and so on, (it is a metaphor for) the pleasure of being without joy. The phenomena corresponding to this, as well as the body on which it depends, should be understood likewise. Water is a metaphor for the dhyana without joy and without coarse or subtle thought. The springing forth of joy, because of the absence of joy, is a metaphor for the flower's embryo being submerged in water. Furthermore, there is a difference in the fourth analogy. A pure mind refers to being in accordance with pure equanimity and mindfulness. Because it transcends the various afflictions of the lower realms (lower meditative states). 'Bright white' refers to the nature being good, because there is no craving for the afflictions of one's own meditative state. Why is an elder (a virtuous person) used as a metaphor? Because everything they do is carefully considered and thorough. Because they are not heedless. Because their thinking, deliberation, and observation are excellent. Because there is nothing they do not know about the principles of increase and decrease. One who has attained the pure fourth dhyana is also like this. Whatever they do is carefully considered, complete, and without any heedlessness. There is nothing they do not understand about all matters and principles. Their nature is swift and sharp. The use of eight or nine sutras as a metaphor is because (their wisdom) is firm and dense, (thereby) revealing (their wisdom).
蚊虻等不能侵損。首足皆覆者。若有二失容可侵損。謂衣薄故。有露處故。今此顯示二失俱無。此定亦爾。其心清凈鮮白周遍。一切散動所不能侵。堪忍寒暑乃至他所呵叱惡言。及內身中種種苦受。又于第五喻有差別。于所觀相慇勤懇到等。當知已如前釋。謂審觀察三世諸行。于能觀察又復觀察。是此中總義。何等名為聖三摩地。云何建立五支差別。謂四靜慮中所有聖賢心一境性。及於安立審諦觀察。如是名為聖三摩地。依於四種現法樂住。建立四支。依審觀察緣起法故。又為斷除余結縛故。建立第五。當知此由二因緣故。建立五支。
複次。云何有因有具聖正三摩地。當知善故。及無漏故。說名為聖。有五道支名此定因。所謂正見。正思惟。正語。正業。正命。具有三種。所謂正見正精進正念。此中薄伽梵總說。前七道支與聖正三摩地。為因為具隨其所應。差別當知。謂由前導次第義故。立五為因。於三摩地資助義故。立三為具。云何正見等前導次第義。謂先了知世間實有真阿羅漢正行正至。便於出離。深生樂欲。獲得正見。次復思惟。何當出離居家迫迮。乃至廣說。從此出家受學尸羅。修治凈命。是名正語正業正命。此正見等。于所對治邪見等五。猶未能斷。還即依止此五善法。從他聞音。展轉發生聞慧正
【現代漢語翻譯】 現代漢語譯本 蚊、虻等昆蟲不能侵擾損害。（如果）頭和腳都遮蓋住，如果有兩個缺失就容易被侵擾損害，即衣服單薄的緣故，有暴露之處的緣故。現在這裡顯示兩種缺失都沒有。這個禪定也是這樣，其心清凈鮮白周遍，一切散亂動搖都不能侵擾，能夠忍受寒冷暑熱，乃至他人呵斥惡語，以及自身內部的種種苦受。又與第五個比喻有所差別，對於所觀察的景象慇勤懇切等，應當知道已經如前面解釋的那樣，即審慎觀察過去、現在、未來三世的諸行，對於能觀察的心又再進行觀察，這是此中的總義。 什麼叫做聖三摩地（Sama-dhi，正定）？如何建立五支的差別？即四靜慮（Dhyana，禪那）中所具有的聖賢心一境性，以及對於安立的審諦觀察，這叫做聖三摩地。依靠四種現法樂住（指四禪），建立四支。依靠審慎觀察緣起法（Pratītyasamutpāda，十二因緣）的緣故，又爲了斷除其餘的結縛的緣故，建立第五支。應當知道這是由兩種因緣的緣故，建立五支。 其次，什麼是有因有具的聖正三摩地？應當知道，因為是善的緣故，以及無漏的緣故，所以稱為聖。有五道支（指正見、正思惟、正語、正業、正命）名為此定的因。具有三種（指正見、正精進、正念）。薄伽梵（Bhagavan，佛陀）在這裡總說，前七道支與聖正三摩地，作為因和具，隨其所應，差別應當知道。即由於前導次第的意義的緣故，立五支為因。對於三摩地的資助意義的緣故，立三支為具。什麼是正見等的前導次第意義？即先了知世間確實有真正的阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）正行正至，便對於出離，深深地產生樂欲，獲得正見。其次又思惟，何時才能出離居家生活的迫迮，乃至廣說。從此出家受學戒律，修治清凈的生命，這叫做正語、正業、正命。這種正見等，對於所對治的邪見等五種，還未能斷除，還是依靠這五種善法，從他人聽聞佛法，逐漸發生聞慧正。
【English Translation】 English version Insects like mosquitoes and gadflies cannot intrude and harm. If the head and feet are both covered, it is easy to be intruded and harmed if there are two deficiencies, namely, because the clothes are thin, and because there are exposed areas. Now, this shows that there are no two deficiencies. This Samadhi (Sama-dhi, concentration) is also like this, its mind is pure, bright, and pervasive, and all distractions and disturbances cannot intrude, able to endure cold and heat, even others' scolding and evil words, as well as various sufferings within the body. Moreover, there is a difference from the fifth analogy, regarding diligence and earnestness in observing the object, etc., it should be known that it has already been explained as before, that is, carefully observing the past, present, and future actions of the three times, and observing the observing mind again, this is the general meaning of this. What is called Holy Samadhi (Sama-dhi, concentration)? How to establish the difference of the five branches? That is, the one-pointedness of mind of the saints and sages in the four Dhyanas (Dhyana, meditation), and the careful observation of the established, this is called Holy Samadhi. Relying on the four pleasant abidings in the present life (referring to the four Dhyanas), four branches are established. Relying on careful observation of the law of dependent origination (Pratītyasamutpāda, twelve links of causation), and for the sake of eliminating the remaining bonds, the fifth branch is established. It should be known that this is due to two causes and conditions that the five branches are established. Secondly, what is the Holy Right Samadhi with cause and equipment? It should be known that because it is good and because it is without outflows, it is called holy. The five path factors (referring to Right View, Right Thought, Right Speech, Right Action, Right Livelihood) are called the cause of this Samadhi. There are three equipments (referring to Right View, Right Effort, Right Mindfulness). The Bhagavan (Bhagavan, Buddha) here generally says that the first seven path factors and the Holy Right Samadhi, as cause and equipment, as appropriate, the difference should be known. That is, due to the meaning of leading sequence, the five branches are established as the cause. For the meaning of assisting Samadhi, the three branches are established as the equipment. What is the meaning of the leading sequence of Right View, etc.? That is, first knowing that there are indeed true Arhats (Arhat, a saint who has exhausted afflictions and attained liberation) in the world who practice and arrive correctly, then deeply generating joy and desire for liberation, and obtaining Right View. Secondly, thinking about when to escape the oppression of household life, and so on. From this, leaving home to learn precepts and cultivate a pure life, this is called Right Speech, Right Action, Right Livelihood. This Right View, etc., for the five defilements such as wrong views that are to be treated, have not yet been eliminated, and still rely on these five good dharmas, hearing the Dharma from others, gradually generating learning wisdom right.
見。為欲斷除所治法故。又為修習道資糧故。方便觀察。次依聞慧。發生思慧。復依思慧。發生修慧。由此正見。于諸邪見。如實了知此是邪見。于諸正見。如實了知此是正見。乃至正命。如實知已。為欲斷除邪見等故。及為圓滿正見等故。發勤精進。若由此故。能斷所治。集能治法。令其圓滿。是名正念。此念即是三摩地分故。亦兼說正三摩地。若是時中。舍邪見等。令不復生。修正見等。令得圓滿。即于如是方便道中。亦能棄捨邪精進念。兼能修滿正精進念。若於是時。于彼諸法。能斷能滿。即於此時。聖正三摩地。亦得圓滿。此中由慧為導首。于增上戒。先自安處。次聞他音。如理作意。及增上戒學。二為依止。于方便道中。發生增上心學。及增上慧學。此中正念。名增上心學。正見正精進。名增上慧學。如是三學。于修聖正三摩地時。皆得圓滿。
複次。云何金剛喻三摩地。謂最後邊學三摩地。此三摩地最第一故。最尊勝故。極堅牢故。上無煩惱能摧伏故。摧伏一切諸煩惱故。是故此定名金剛喻。譬如金剛其性堅固。諸末尼等不能穿壞。穿壞一切末尼寶等。此定亦爾。故喻金剛。
複次。云何五現見三摩缽底。謂諸苾芻。即於此身等。廣說如經。已見諦者修此等至。是故名為現見等至。是諸修道
【現代漢語翻譯】 現代漢語譯本：觀察是爲了斷除所要對治的法，也是爲了修習道的資糧，所以要方便地進行觀察。然後依靠聞慧，生起思慧；再依靠思慧，生起修慧。由此正見，對於各種邪見，如實地了知這是邪見；對於各種正見，如實地了知這是正見，乃至正命，如實知曉之後，爲了斷除邪見等，以及爲了圓滿正見等，發起勤奮精進。如果因為這樣，能夠斷除所要對治的，聚集能夠對治的法，使它們圓滿，這就叫做正念。這個正念就是三摩地的一部分，所以也兼說正三摩地。如果在這個時候，捨棄邪見等，使它們不再產生，修正正見等，使它們得到圓滿，就在這樣的方便道中，也能捨棄邪精進念，兼能修滿正精進念。如果在這個時候，對於那些法，能夠斷除，能夠圓滿，就在這個時候，聖正三摩地，也得到圓滿。這裡由智慧作為引導，首先在增上戒上安住自己，然後聽聞他人的言語，如理作意，以及增上戒學，這兩個作為依靠，在方便道中，發生增上心學以及增上慧學。這裡正念，叫做增上心學，正見正精進，叫做增上慧學。像這樣三種學，在修習聖正三摩地的時候，都得到圓滿。 其次，什麼是金剛喻三摩地（Vajropama Samadhi，比喻像金剛一樣堅固的三摩地）？是指最後階段的學三摩地。這個三摩地最第一，最尊勝，極其堅牢，上面沒有煩惱能夠摧伏它，能夠摧伏一切諸煩惱，所以這個禪定名叫金剛喻。譬如金剛，它的性質堅固，各種末尼（Mani，寶珠）等不能穿壞它，它卻能穿壞一切末尼寶等。這個禪定也是這樣，所以比喻為金剛。 再次，什麼是五現見三摩缽底（Panca-pratyaksha-samapattis，五種現量成就的等至）？是指諸位比丘（Bhikkhu，佛教出家男眾），就在此身等，廣泛地說就像經中所說。已經見到真諦的人修習這種等至，所以名叫現見等至。這是修道。
【English Translation】 English version: Observation is for the purpose of eliminating the laws to be treated, and also for cultivating the resources for the path, so one should observe conveniently. Then, relying on the wisdom of hearing, the wisdom of thinking arises; then, relying on the wisdom of thinking, the wisdom of cultivation arises. With this right view, regarding all wrong views, one truly knows that this is a wrong view; regarding all right views, one truly knows that this is a right view, and even right livelihood. After truly knowing, in order to eliminate wrong views and so on, and in order to perfect right views and so on, one initiates diligent effort. If because of this, one can eliminate what is to be treated, gather the laws that can treat, and make them perfect, this is called right mindfulness. This right mindfulness is a part of Samadhi (concentration), so it also includes right Samadhi. If at this time, one abandons wrong views and so on, so that they no longer arise, and corrects right views and so on, so that they are perfected, then in such a convenient path, one can also abandon wrong diligent thoughts, and also cultivate and fulfill right diligent thoughts. If at this time, regarding those laws, one can eliminate and fulfill, then at this time, the noble right Samadhi is also perfected. Here, with wisdom as the guide, one first establishes oneself in higher morality, then listens to the sounds of others, reflects reasonably, and relies on the study of higher morality. In the convenient path, the study of higher mind and the study of higher wisdom arise. Here, right mindfulness is called the study of higher mind, and right view and right diligence are called the study of higher wisdom. These three studies, when cultivating noble right Samadhi, are all perfected. Furthermore, what is Vajropama Samadhi (Vajropama Samadhi, Samadhi that is like a diamond)? It refers to the Samadhi of the final stage of learning. This Samadhi is the most supreme, the most venerable, extremely firm, and there are no afflictions above it that can subdue it. It can subdue all afflictions, so this Samadhi is called Vajropama. For example, a diamond is solid in nature, and various Manis (Mani, jewels) and so on cannot penetrate or destroy it, but it can penetrate and destroy all Mani jewels and so on. This Samadhi is also like this, so it is likened to a diamond. Furthermore, what are the Panca-pratyaksha-samapattis (Panca-pratyaksha-samapattis, five kinds of attainments through direct perception)? They refer to the Bhikkhus (Bhikkhu, Buddhist monks), who, in this very body and so on, speak extensively as described in the scriptures. Those who have already seen the truth cultivate this attainment, so it is called the attainment of direct perception. This is the path of cultivation.
所斷煩惱制伏對治。斷滅對治。及觀察斷。當知此中總略體性。初不凈觀。方便念住。以為依止。為令欲貪不現行故。觀察內身種種不凈。第二不凈觀。即彼念住以為依止。乃至。觀察骨人之相。為令彼貪不現行故。觀察此身種種不凈。當知齊此名具觀察一切不凈。最極通達者。是青瘀等觀。品類次第極逾越義。初不凈觀觀察內身現前安住種種不凈。后不凈觀。通達法性。觀察此身有如是法有如是性。乃至廣說。觀識流轉者。觀察此識生滅相續。或觀生身展轉相續。謂粗觀察行緣識等。或觀剎那展轉相續。謂細觀察若有貪心離貪心等品類差別。荏苒過度彼彼日夜。剎那臘縛。牟呼栗多。于其中間。非一眾多種種心識異生異滅。觀察有學未離欲者俱住二世。已離欲者惟住他世。阿羅漢果俱無所住。如是名為觀察。
于斷勝處等至遍處等至。如前已說。
複次。云何無想三摩缽底。謂已離遍凈欲。未離上欲。求出離想作意為先。諸心心法滅。問以何方便入此等至。答觀想如病如癰如箭。入第四靜慮。修背想作意。于所生起種種想中。厭背而住。唯謂無想寂靜微妙。于無想中持心而住。如是漸次離諸所緣。心便寂滅。於此生中。亦入亦起。若生於彼。唯入不起。其想若生便從彼沒。
複次。云何滅盡三摩
【現代漢語翻譯】 現代漢語譯本：所斷的煩惱，以及如何制伏和對治它們。包括斷滅對治和觀察斷。應當瞭解，這裡總括了它們的體性。首先是不凈觀，以方便念住作為基礎，爲了使欲貪不再生起，觀察自身內部的種種不凈。第二種不凈觀，也是以念住作為基礎，乃至觀察白骨的形象，爲了使那種貪慾不再生起，觀察這個身體的種種不凈。應當知道，到此為止，就叫做全面觀察一切不凈。最極通達的人，是觀察青瘀等現象，按照品類次第，達到極度超越的境界。最初的不凈觀，觀察自身內部，安住于種種不凈的現象。後面的不凈觀，通達法性，觀察這個身體具有這樣的法則，具有這樣的性質，乃至廣說。觀察識的流轉，就是觀察這個識的生滅相續，或者觀察生命體的展轉相續，也就是粗略地觀察行緣識等。或者觀察剎那間的展轉相續，也就是仔細地觀察，如果有貪心，或者沒有貪心等等品類的差別，時間一點點過去，經歷那些日日夜夜，剎那、臘縛（Lava，極短的時間單位）、牟呼栗多（Muhurta，印度的時間單位），在這些時間段里，無數種不同的心識，產生又滅亡。觀察有學的、還沒有脫離慾望的人，同時存在於兩個世界；已經脫離慾望的人，只存在於他世；達到阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位的人，則無所住。這叫做觀察。
關於斷勝處等至（ Nirodha-samapatti，滅盡定）和遍處等至（ Kasina-samapatti，遍處定），前面已經說過了。
其次，什麼是無想三摩缽底（Asañña-samapatti，無想定）？是指已經脫離了遍凈天的慾望，但還沒有脫離更高層次的慾望，以尋求出離的意念作為先導，使所有的心和心所法都滅盡。問：用什麼方法進入這種等至？答：觀想色身如疾病、如毒瘡、如箭矢，進入第四禪定，修習背想作意，對於所生起的種種想法，厭惡背離，只認為無想是寂靜微妙的，在無想中保持心念。這樣逐漸地脫離各種所緣，心就寂滅了。在這個生命中，可以入定也可以出定。如果生到無想天，就只能入定而不能出定。如果生起任何想法，就會從那裡死去。
其次，什麼是滅盡三摩
【English Translation】 English version: The afflictions to be severed, and how to subdue and counteract them, including severance through counteraction and severance through observation. It should be understood that this encompasses their nature. First, the contemplation of impurity, relying on the foundations of mindfulness, to prevent desire and craving from arising, observing the various impurities within one's own body. The second contemplation of impurity, also relying on those foundations of mindfulness, even to the point of observing the image of a skeleton, to prevent that craving from arising, observing the various impurities of this body. It should be known that up to this point, it is called fully observing all impurities. The most thoroughly comprehending person is the one who observes phenomena such as bluish discoloration, according to the order of categories, reaching a state of extreme transcendence. The initial contemplation of impurity observes the various impure phenomena present within one's own body. The subsequent contemplation of impurity comprehends the nature of phenomena, observing that this body possesses such laws and such qualities, and so on, extensively explained. Observing the flow of consciousness is observing the arising and ceasing of this consciousness in continuous succession, or observing the continuous succession of living beings, which is to roughly observe the conditions that give rise to consciousness. Or observing the continuous succession of moments, which is to carefully observe the differences in categories such as having greed or being free from greed, as time gradually passes, experiencing those days and nights, kshanas ( क्षण, kṣaṇa, moment), lavas (लव, lava, a very short unit of time), muhurtas (मुहूर्त, muhūrta, an Indian unit of time), during which countless different states of mind arise and cease. Observing that those who are still learning and have not yet detached from desire exist simultaneously in two worlds; those who have detached from desire exist only in the other world; those who have attained the state of Arhat (अर्हत्, Arhat, a perfected one who has eradicated all defilements and attained liberation) have no abiding place. This is called observation.
Regarding the attainment of cessation (Nirodha-samapatti, निरोध-समापत्ति, Nirodha-samāpatti) and the attainment of totalities (Kasina-samapatti, कसिण-समापत्ति, Kasiṇa-samāpatti), it has been explained previously.
Furthermore, what is the 'Unconscious Attainment' (Asañña-samapatti, असञ्ज्ञा-समापत्ति, Asañjñā-samāpatti)? It refers to having already detached from the desire of the Pure Abode realm, but not yet detached from the higher realms of desire, with the intention of seeking liberation as a precursor, causing all mental activities and mental factors to cease. Question: By what means does one enter this attainment? Answer: Contemplating the body as a disease, as a sore, as an arrow, entering the fourth dhyana (ध्यान, dhyāna, meditation), practicing the 'aversion' contemplation, dwelling in aversion to the various thoughts that arise, only considering the 'unconscious' as peaceful and subtle, maintaining the mind in the 'unconscious'. In this way, gradually detaching from all objects of focus, the mind becomes tranquil. In this life, one can both enter and arise from it. If born in that realm, one can only enter and not arise. If any thought arises, one will die from that realm.
Furthermore, what is the 'Extinction Attainment' (滅盡三摩)
缽底。謂已離無所有處欲。暫安住想作意為先。諸心心法滅。問以何方便。入此等至。答若諸聖者。已離無所有處欲。或依非想非非想處相而入于定。或依滅盡相而入于定。依非想非非想處相而入定者。謂於此上心深生厭舍。非想非非想處進趣所緣皆滅盡故。心便寂滅。依滅盡相而入定者。亦復如是。將欲趣入滅盡定時。有二種法。多有所作。謂奢摩他。毗缽舍那。云何奢摩他。云何毗缽舍那。云何此二多有所作。謂於此義中八次第定名奢摩他。所有聖慧名毗缽舍那。於此二中隨闕一種即不能入滅盡等至。要具此二方能趣入。是故此二多有所作。問入滅定時云何次第滅三種行。答此有二種。謂行時住時。若於行時。亦起言說。于初靜慮有此作用。有語行故。若於住時。從第二靜慮已上次第定力。彼三種行次第而滅。當知出時。由逆次第次第而起。問滅盡定中。諸心心法並皆滅盡。云何說識不離於身。答由不變壞諸色根。中有能執持轉識種子阿賴耶識。不滅盡故。后時彼法從此得生。問入滅定時。無有分別。我當入定。我當出定。正在定時。心寂滅故。遠離加行。將出定時。心先滅故。亦無作意。云何能入云何能出。答先於其心善修治故。若有諸行諸狀諸相。能入于定。能出於定。于彼修習極多修習。由修習故。任運能
【現代漢語翻譯】 現代漢語譯本 缽底（Bachi，指已斷除無所有處貪慾的人）。意思是已經斷除了對無所有處天的貪慾，暫時安住于以作意為先導的禪定狀態。此時，所有的心和心所法都已止息。 問：用什麼方法可以進入這種等至（Samapatti，指禪定）狀態？ 答：如果聖者已經斷除了對無所有處天的貪慾，或者依靠非想非非想處（Nevasaññānāsaññāyatana，佛教禪定中的最高境界）的行相而入定，或者依靠滅盡相而入定。依靠非想非非想處行相而入定的人，是因為對於此境界之上深深地生起厭離和捨棄之心，因為非想非非想處所緣的境界都已滅盡，所以心便寂滅。依靠滅盡相而入定的人，也是如此。 將要進入滅盡定（Nirodha-samāpatti，一種高級禪定狀態）時，有兩種法起著重要的作用：奢摩他（Samatha，止）和毗缽舍那（Vipassanā，觀）。 什麼是奢摩他？什麼是毗缽舍那？這二者如何起著重要的作用？ 答：在此意義中，八次第定（指從初禪到非想非非想處的八種禪定）稱為奢摩他。所有的聖慧（指無漏智慧）稱為毗缽舍那。缺少這二者中的任何一種，都不能進入滅盡等至。必須具備這二者，才能趣入滅盡定。因此，這二者起著重要的作用。 問：進入滅盡定時，如何次第止息三種行（指身行、語行、意行）？ 答：這有二種情況：行時和住時。如果在行時，也起語言，這是在初禪（Prathama Dhyana，色界初禪）時才有的作用，因為有語行（Vacī-saṅkhāra，語言活動）的緣故。如果在住時，從第二禪（Dutīya Dhyana，色界二禪）開始，依靠次第的定力，那三種行次第止息。應當知道，出定時，由逆次第次第生起。 問：在滅盡定中，所有的心和心所法都已滅盡，為什麼說識（Vijñāna，意識）不離於身？ 答：因為沒有變壞諸色根（Rūpāyatana，眼、耳、鼻、舌、身五種感覺器官），並且有能執持轉識種子（Vijñāna-bīja，意識的種子）的阿賴耶識（Ālaya-vijñāna，第八識，藏識）沒有滅盡的緣故。之後，這些法由此而生。 問：進入滅盡定時，沒有分別心，沒有『我將入定』、『我將出定』的想法。正在入定時，心寂滅，遠離加行（指有意識的努力）。將要出定時，心先滅，也沒有作意（Manasikara，心理活動）。如何能夠入定，如何能夠出定？ 答：因為先前對於心已經善加修治的緣故。如果有諸行、諸狀、諸相，能夠入定，能夠出定，對於它們已經修習了極多。由於修習的緣故，自然而然就能入定和出定。
【English Translation】 English version Bachi (referring to someone who has abandoned desire for the Realm of Nothingness). It means having relinquished craving for the Realm of Nothingness, temporarily dwelling in a state of Samapatti (meditative absorption) that is preceded by intentional effort. At this time, all mind and mental factors have ceased. Question: By what means can one enter this state of Samapatti? Answer: If a noble one has abandoned desire for the Realm of Nothingness, they either enter into Samadhi (meditative state) relying on the aspect of the Realm of Neither Perception Nor Non-Perception (Nevasaññānāsaññāyatana, the highest realm in Buddhist meditation), or they enter into Samadhi relying on the aspect of cessation. Those who enter Samadhi relying on the aspect of the Realm of Neither Perception Nor Non-Perception do so because they have deeply generated aversion and relinquishment towards this realm. Because the objects of the Realm of Neither Perception Nor Non-Perception have all ceased, the mind becomes tranquil. Those who enter Samadhi relying on the aspect of cessation do the same. When about to enter Nirodha-samāpatti (cessation attainment, an advanced meditative state), two Dharmas (principles, qualities) play an important role: Samatha (tranquility) and Vipassanā (insight). What is Samatha? What is Vipassanā? How do these two play an important role? Answer: In this context, the Eight Successive Samadhis (referring to the eight levels of meditative absorption from the First Dhyana to the Realm of Neither Perception Nor Non-Perception) are called Samatha. All noble wisdom (referring to undefiled wisdom) is called Vipassanā. Lacking either of these two, one cannot enter Nirodha-samāpatti. One must possess both in order to approach cessation. Therefore, these two play an important role. Question: When entering Nirodha-samāpatti, how do the three Saṅkhāras (activities, fabrications - bodily, verbal, and mental) cease in sequence? Answer: There are two situations: during activity and during dwelling. If there is speech during activity, this only occurs in the First Dhyana (Prathama Dhyana, the first meditative absorption in the Realm of Form), because there is Vacī-saṅkhāra (verbal activity). If during dwelling, starting from the Second Dhyana (Dutīya Dhyana, the second meditative absorption in the Realm of Form), relying on the power of successive Samadhis, those three Saṅkhāras cease in sequence. It should be known that when emerging from Samadhi, they arise in reverse order. Question: In Nirodha-samāpatti, all mind and mental factors have ceased. Why is it said that Vijñāna (consciousness) does not depart from the body? Answer: Because the sense faculties (Rūpāyatana, the five sense organs of eye, ear, nose, tongue, and body) have not deteriorated, and because the Ālaya-vijñāna (storehouse consciousness, the eighth consciousness) which holds the seeds of the transforming consciousness (Vijñāna-bīja, seeds of consciousness) has not ceased. Later, these Dharmas arise from this. Question: When entering Nirodha-samāpatti, there is no discriminating mind, no thought of 'I will enter Samadhi,' 'I will emerge from Samadhi.' While entering Samadhi, the mind is tranquil, far from effort (referring to conscious striving). When about to emerge from Samadhi, the mind ceases first, and there is no Manasikara (attention, mental activity). How is it possible to enter and emerge from Samadhi? Answer: Because the mind has been well cultivated beforehand. If there are activities, characteristics, and aspects that enable one to enter and emerge from Samadhi, one has practiced them extensively. Due to this practice, one can naturally enter and emerge from Samadhi.
入。任運能出。云何出滅定時。觸三種觸。一不動觸。二無所有觸。三無相觸。謂出定時。多由三境而出於定。一由有境。二由境境。三由滅境。由此三境。于出定時。如其次第。觸三種觸。緣于有境。而出定時。無有我慢擾動其心。謂此為我而起我慢。或計未來我當有等。乃至廣說。是故說言觸不動觸。緣于境境而出定時。無貪所有無瞋所有無癡所有。是故言觸無所有觸。緣于滅境而出定時。於一切相不思惟故緣無相界。是故說言觸無相觸。如是已說靜慮解脫等持等至。
瑜伽師地論卷第十二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第十三
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中三摩呬多地第六之三
複次。如世尊言。汝等苾芻。當樂空閑勤修觀行內心安住正奢摩他者。謂能遠離臥具貪著。或處空閑。或坐樹下。繫念現前。乃至廣說。名樂空閑。當知此言顯身遠離。若能于內九種住心。如是名為內心安住正奢摩他。當知此言顯心遠離。若樂處空閑。便能引發內心安住正奢摩他。若內心安住正奢摩他。便能引發毗缽舍那。若於毗缽舍那善修習已。即能引發于諸法中如實覺了。
複次。如世尊言。汝等苾芻。於三摩地。當勤修習無量常委安
【現代漢語翻譯】 現代漢語譯本：進入（入）禪定后，能夠自然而然地出定（任運能出）。如何出定以及滅盡定時（云何出滅定時）？出定之時會觸及三種觸：一、不動觸；二、無所有觸；三、無相觸（觸三種觸。一不動觸。二無所有觸。三無相觸）。也就是說，出定的時候，大多是因為三種境界而離開禪定：一、因為有境；二、因為境境；三、因為滅境（謂出定時。多由三境而出於定。一由有境。二由境境。三由滅境）。因為這三種境界，所以在出定的時候，依次觸及這三種觸。如果緣于有境而出定，心中不會有我慢的擾動，不會認為『這是我』而生起我慢，或者計較未來『我』應當如何等等（緣于有境。而出定時。無有我慢擾動其心。謂此為我而起我慢。或計未來我當有等）。因此說觸及不動觸。如果緣于境境而出定，就不會有貪慾、嗔恚、愚癡等等（緣于境境而出定時。無貪所有無瞋所有無癡所有）。因此說觸及無所有觸。如果緣于滅境而出定，因為對於一切相都不再思惟，所以是緣于無相的境界（緣于滅境而出定時。於一切相不思惟故緣無相界）。因此說觸及無相觸。以上已經說明了靜慮（禪定）、解脫、等持（專注）、等至（入定）。
《瑜伽師地論》卷第十二 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第十三
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中三摩呬多地第六之三
其次，正如世尊所說：『你們這些比丘（苾芻），應當喜愛空閑之處，勤奮地修習觀行，內心安住在真正的奢摩他（止，samatha）之中。』這就是說，能夠遠離對於臥具的貪戀，或者身處空閑之處，或者坐在樹下，將正念繫縛于當下，乃至更廣闊的修行（汝等苾芻。當樂空閑勤修觀行內心安住正奢摩他者。謂能遠離臥具貪著。或處空閑。或坐樹下。繫念現前。乃至廣說）。這叫做喜愛空閑。應當知道，這句話顯示的是身遠離。如果能夠在內心之中安住九種住心，這就叫做內心安住在真正的奢摩他之中（若能于內九種住心。如是名為內心安住正奢摩他）。應當知道，這句話顯示的是心遠離。如果喜愛身處空閑之處，便能夠引發內心安住在真正的奢摩他之中。如果內心安住在真正的奢摩他之中，便能夠引發毗缽舍那（觀，vipassanā）。如果在毗缽舍那之中善於修習，就能夠引發對於諸法如實的覺悟（若樂處空閑。便能引發內心安住正奢摩他。若內心安住正奢摩他。便能引發毗缽舍那。若於毗缽舍那善修習已。即能引發于諸法中如實覺了）。
其次，正如世尊所說：『你們這些比丘（苾芻），對於三摩地（定，samādhi），應當勤奮地修習無量、常時、委細、安穩的修行（汝等苾芻。於三摩地。當勤修習無量常委安）。』
【English Translation】 English version: Having entered (入) into meditative absorption, one is able to naturally emerge (任運能出). How does one emerge from meditative absorption and cessation samadhi (云何出滅定時)? At the time of emerging from samadhi, one encounters three kinds of contact: first, immovable contact; second, the contact of no-thingness; third, the contact of no-sign (觸三種觸。一不動觸。二無所有觸。三無相觸). That is to say, when emerging from samadhi, it is mostly due to three realms that one leaves samadhi: first, due to the realm of existence; second, due to the realm of realms; third, due to the realm of cessation (謂出定時。多由三境而出於定。一由有境。二由境境。三由滅境). Because of these three realms, at the time of emerging from samadhi, one sequentially encounters these three kinds of contact. If one emerges from samadhi by focusing on the realm of existence, there will be no disturbance of self-conceit in the mind, and one will not think 'this is me' and give rise to self-conceit, or speculate about how 'I' should be in the future, and so on (緣于有境。而出定時。無有我慢擾動其心。謂此為我而起我慢。或計未來我當有等). Therefore, it is said that one encounters immovable contact. If one emerges from samadhi by focusing on the realm of realms, there will be no greed, no hatred, and no delusion (緣于境境而出定時。無貪所有無瞋所有無癡所有). Therefore, it is said that one encounters the contact of no-thingness. If one emerges from samadhi by focusing on the realm of cessation, because one no longer contemplates all signs, one focuses on the realm of no-sign (緣于滅境而出定時。於一切相不思惟故緣無相界). Therefore, it is said that one encounters the contact of no-sign. The above has explained dhyana (靜慮, meditative concentration), liberation, samadhi (等持, concentration), and samapatti (等至, attainment).
Yogacarabhumi-sastra, Volume 12 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 13
Said by Bodhisattva Maitreya
Tripiṭaka Master Xuanzang, by imperial decree, translated the third of the sixth section of the Samahita-bhumi in the Root Division
Furthermore, as the World Honored One said: 'You bhikshus (苾芻), should delight in secluded places, diligently cultivate contemplation, and abide in true samatha (奢摩他, calming, cessation) within your minds.' This means being able to distance oneself from attachment to bedding, or being in a secluded place, or sitting under a tree, focusing mindfulness on the present moment, and so on (汝等苾芻。當樂空閑勤修觀行內心安住正奢摩他者。謂能遠離臥具貪著。或處空閑。或坐樹下。繫念現前。乃至廣說). This is called delighting in secluded places. It should be known that this statement reveals bodily detachment. If one is able to abide in the nine abidings of mind within, this is called abiding in true samatha within the mind (若能于內九種住心。如是名為內心安住正奢摩他). It should be known that this statement reveals mental detachment. If one delights in being in a secluded place, one will be able to give rise to abiding in true samatha within the mind. If one abides in true samatha within the mind, one will be able to give rise to vipassanā (毗缽舍那, insight meditation). If one cultivates vipassanā well, one will be able to give rise to the true realization of all dharmas (若樂處空閑。便能引發內心安住正奢摩他。若內心安住正奢摩他。便能引發毗缽舍那。若於毗缽舍那善修習已。即能引發于諸法中如實覺了).
Furthermore, as the World Honored One said: 'You bhikshus (苾芻), with regard to samadhi (三摩地, concentration), should diligently cultivate immeasurable, constant, detailed, and stable practice (汝等苾芻。於三摩地。當勤修習無量常委安).'
住正念者。謂先總標。於三摩地。勤修習已后。以三事別顯修相。無量者。謂四無量。常委者。謂常有所作。及委悉所作故名常委。安住正念者。顯於四念住。安住其心。何故說此三種修相。謂依二種圓滿故。一者世間圓滿。二者出世圓滿。修無量故。便能引發世間圓滿。修正念故。便能引發出世圓滿。常委修故。於此二種速得通達。由此因緣。處二中說。是故但說三種修相。又無量者。顯奢摩他道。住正念者。顯毗缽舍那道。常委者。顯此二種速趣證道。又無量者。顯趣福德行。住正念者。顯趣涅槃行。常委者。顯趣二種速圓滿行。先於奢摩他善修習已后與毗缽舍那方得俱行。修此二種三摩地故。如實覺了所知境界。
複次。如世尊言。修靜慮者。或有等持善巧。非等至善巧。廣說如經。嗢柁南頌。云何等持善巧。謂于空等三三摩地得善巧故。云何非等至善巧。謂于勝處遍處滅盡等至不善巧故。云何等至善巧非等持善巧。謂於十種遍處等至及無想等至。若入若出俱得善巧。非於三三摩地。云何俱善巧。謂于彼二俱善巧故。云何俱不善巧。謂于彼二俱不善巧故。如是于先所說等持等至中。隨其所應當善建立。又說等持善巧非等至善巧者。謂于等持名句文身。善知差別。非於能入等至諸行狀相差別。云何等至善巧
非等持善巧。謂如有一善知能入隨一等至諸行狀相。亦能現入。而不善知此三摩地名句文身差別之相。亦不能知我已得入如是如是等持差別。有諸菩薩。雖能得入若百若千諸三摩地。而不了知彼三摩地名句文身。亦不能知我已得入如是如是等持差別。乃至。未從諸佛所聞。及於已得第一究竟諸菩薩所而得聽聞。或自證得第一究竟。云何為住。謂善取能入諸三摩地諸行狀相。善取彼故。隨其所欲能住于定。於三摩地無復退失。如是若住于定。若不退失。二俱名住。云何為出。謂如有一于能入定諸行狀相。不復思惟。于不定地。分別體相所攝定地不同類法。作意思惟出三摩地。或隨所作因故。或定所作因故。或期所作因故。而出於定。隨所作者。謂修治衣缽等諸所作業。定所作者。謂飲食便利。承事師長等諸所作業。期所作者。謂如有一先立期契。或許為他當有所作。或復為欲轉入余定。由此因緣出三摩地。何等為行。謂如所緣作種種行而入于定。謂粗行靜行。病行癰行。箭行無常行等。若於彼彼三摩地中。所有諸行。何等為狀。謂于諸定臨欲入時便有此定相狀先起。由此狀故。彼自了知我于如是如是相定。不久當入。或復正入。彼教授師由此狀故。亦了知彼不久當入如是如是相定。何等為相。謂二種相。一所緣相。二因
【現代漢語翻譯】 現代漢語譯本 非等持善巧（Non-Equal Skillful Means）。意思是說，有些人善於進入任何一種等至（Samadhi，禪定）的各種行相（characteristics），也能夠實際進入禪定。但是，他們不善於瞭解這些三摩地（Samadhi，禪定）的名詞、語句、文字結構的不同之處，也不能夠知道自己已經進入了這樣那樣的等持（Samadhi，禪定）狀態。有些菩薩，即使能夠進入成百上千種三摩地（Samadhi，禪定），卻不瞭解這些三摩地的名稱、語句、文字結構，也不能夠知道自己已經進入了這樣那樣的等持（Samadhi，禪定）狀態。直到從諸佛那裡聽聞，或者從已經獲得第一究竟的菩薩那裡聽聞，或者自己證得了第一究竟。 什麼是『住』（Abiding）？意思是說，善於掌握能夠進入各種三摩地（Samadhi，禪定）的各種行相（characteristics）。因為善於掌握這些行相，所以能夠隨心所欲地安住于禪定之中，對於三摩地（Samadhi，禪定）不再退失。像這樣，無論是安住于禪定之中，還是不退失禪定，都叫做『住』（Abiding）。 什麼是『出』（Emergence）？意思是說，有些人對於能夠進入禪定的各種行相（characteristics）不再思惟，對於不定地（non-concentrated state），分別思惟包含在體相（essence）中的與禪定地（concentrated state）不同的法，從而出離三摩地（Samadhi，禪定）。或者因為所作的因緣，或者因為禪定所作的因緣，或者因為預先設定的期限所作的因緣，而出離禪定。所作的因緣，指的是修補衣缽等各種事務。禪定所作的因緣，指的是飲食便利、承事師長等各種事務。期限所作的因緣，指的是有些人預先設定了期限，或許是爲了他人要做些事情，或許是爲了轉入其他的禪定，因為這些因緣而出離三摩地（Samadhi，禪定）。 什麼是『行』（Practice）？意思是說，隨著所緣境（object of focus）而進行各種修行，從而進入禪定。例如粗行、靜行、病行、癰行、箭行、無常行等等。在各種三摩地（Samadhi，禪定）中，所有的這些修行。 什麼是『狀』（Sign）？意思是說，在進入各種禪定之前，就會有這種禪定的相狀（appearance）先出現。因為這種相狀（appearance），他自己就能夠知道自己不久將要進入這樣這樣相狀（appearance）的禪定，或者正在進入。他的教授師（teacher）也因為這種相狀（appearance），能夠知道他不久將要進入這樣這樣相狀（appearance）的禪定。 什麼是『相』（Characteristic）？意思是說兩種相（characteristic）：一是所緣相（characteristic of the object of focus），二是因。
【English Translation】 English version Non-Equal Skillful Means: This refers to someone who is skilled at entering into the various characteristics of any Samadhi (state of meditative absorption), and is also able to actually enter into it. However, they are not skilled at understanding the differences in the names, phrases, and textual structures of these Samadhis, nor can they know that they have entered into such and such a state of Samadhi. Some Bodhisattvas, even if they can enter into hundreds or thousands of Samadhis, do not understand the names, phrases, and textual structures of those Samadhis, nor can they know that they have entered into such and such a state of Samadhi, until they hear it from the Buddhas, or hear it from Bodhisattvas who have attained the first and ultimate attainment, or they themselves realize the first and ultimate attainment. What is 'Abiding'? It means being skilled at grasping the various characteristics that enable one to enter into various Samadhis. Because one is skilled at grasping these characteristics, one can abide in Samadhi at will, and there is no regression from Samadhi. Thus, whether one abides in Samadhi or does not regress from Samadhi, both are called 'Abiding'. What is 'Emergence'? It means that someone no longer contemplates the various characteristics that enable one to enter Samadhi, and in a non-concentrated state, discriminately contemplates the different dharmas contained within the essence of the non-concentrated state, thus emerging from Samadhi. Or, one emerges from Samadhi because of causes related to actions, or causes related to Samadhi, or causes related to a pre-determined time. Causes related to actions refer to various tasks such as repairing robes and bowls. Causes related to Samadhi refer to various tasks such as eating, attending to bodily needs, and serving teachers. Causes related to a pre-determined time refer to someone who has set a time limit in advance, perhaps to do something for others, or perhaps to transition into another Samadhi, and emerges from Samadhi because of these causes. What is 'Practice'? It means engaging in various practices according to the object of focus, thereby entering into Samadhi. For example, coarse practice, quiet practice, disease practice, abscess practice, arrow practice, impermanence practice, and so on. All these practices are within the various Samadhis. What is 'Sign'? It means that before entering various Samadhis, the appearance of that Samadhi will arise first. Because of this appearance, one can know that one will soon enter into a Samadhi of such and such an appearance, or is currently entering. The teacher also knows, because of this appearance, that the student will soon enter into a Samadhi of such and such an appearance. What is 'Characteristic'? It means two kinds of characteristics: one is the characteristic of the object of focus, and the other is the cause.
緣相。所緣相者。謂分別體。由緣此故。能入諸定。因緣相者。謂定資糧。由此因緣。能入諸定。謂隨順定教誡教授。積集諸定所行資糧。修俱行欲厭患有心。于亂不亂審諦了知。及不為他之所逼惱。或人所作。或非人所作。或音聲所作。或功用所作。云何調善。謂若三摩地猶為有行之所拘執。如水被持。或為法性之所拘執。不靜不妙非安隱道。亦非證得心一趣性。此三摩地不名調善。不隨所樂安隱而住。與此相違名為調善。云何猶為有行拘執。謂由誓願俱行思故。制伏外緣持心。于定又于作意要由功用方能運轉。不令內心於外流散。故作是說如水被持。云何法性之所拘執。謂觀下地為粗法性。觀于上地為靜法性。寂靜微妙得安隱道。及能證得心一趣性。如五聖智三摩地中已略解釋。云何所行。謂三摩地所行境界。由所得定。過此已上不能知故。如初靜慮不能觀見第二靜慮。如是根度。數取趣度。亦不能知。云何引發。謂能略攝廣文句義。及能成辦諸勝功德。云何等愛。謂慚愧愛敬信。正思惟。正念。正知。根護。戒護。及無悔等。樂為最後。由隨樂故。心便得定。與此相違。名不等愛。云何等愛亦不等愛。謂如有一于慚愧等少分成就。少不成就。謂具慚愧。而無愛敬。乃至廣說。云何為增。謂所得定轉復增長。云何
【現代漢語翻譯】 現代漢語譯本 緣相（所緣的相）。所緣相是指分別的自體。因為緣於此，能夠進入各種禪定。因緣相（導致某種結果的條件）是指禪定的資糧。通過這些因緣，能夠進入各種禪定。也就是隨順禪定的教誡和教授，積累各種禪定所需要的資糧，修習與禪定同行的慾望，厭惡有心（指散亂的心），對於散亂和不散亂的狀態進行審慎而準確的瞭解，並且不被他人所逼惱，無論是人所造成的，還是非人所造成的，或者是聲音所造成的，或者是功用所造成的。 什麼是調善（調整和完善）？如果三摩地（Samadhi，禪定）仍然被有行（有為的努力）所拘束，就像水被 удерживать（ удерживать， удерживать）一樣，或者被法性（事物的本質）所拘束，不平靜，不美妙，不是安穩的道路，也不能證得心一境性（一心專注於一個目標的狀態），這樣的三摩地不能稱為調善，不能隨心所欲地安穩而住。與此相反的狀態稱為調善。 什麼是仍然被有行拘束？這是指由於誓願（強烈的願望）和與之同行的思慮，制伏外在的因緣， удерживать（ удерживать， удерживать）心於禪定，並且在作意（專注）時，必須通過功用（努力）才能運轉，不讓內心向外流散。所以說就像水被 удерживать（ удерживать， удерживать）一樣。 什麼是被法性所拘束？這是指觀察下地（較低的境界）為粗糙的法性，觀察上地（較高的境界）為寂靜的法性，認為寂靜微妙，能夠得到安穩的道路，並且能夠證得心一境性，就像五聖智三摩地（五種神聖智慧的禪定）中已經簡略解釋的那樣。 什麼是所行（所行）？是指三摩地所行的境界。由於所得的禪定，超過這個境界就不能瞭解了。例如，初靜慮（初禪）不能觀見第二靜慮（二禪）。像這樣，根度（感官的限度），數取趣度（輪迴者的限度）也不能瞭解。 什麼是引發（引發）？是指能夠簡略地概括廣大的文句和意義，並且能夠成就各種殊勝的功德。 什麼是等愛（平等的愛）？是指慚（羞恥心），愧（羞愧感），愛敬（愛和尊敬），信（信心），正思惟（正確的思考），正念（正確的憶念），正知（正確的認知），根護（保護感官），戒護（守護戒律），以及無悔等，以樂（喜悅）為最後。由於隨順喜悅，心就能得到禪定。與此相反的狀態稱為不等愛（不平等的愛）。 什麼是等愛亦不等愛？例如，有的人對於慚愧等少部分成就，少部分不成就。例如，具有慚愧，而沒有愛敬，乃至廣說。 什麼是為增（增長）？是指所得的禪定逐漸增長。什麼是...
【English Translation】 English version Condition of object. 'Condition of object' refers to the nature of discrimination. Because of relying on this, one can enter various Samadhis (states of meditative absorption). Causal condition refers to the resources for Samadhi. Through these causal conditions, one can enter various Samadhis. This means following the teachings and instructions on Samadhi, accumulating the resources needed for various Samadhis, cultivating the desire that accompanies Samadhi,厭惡有心 (disgusting the mind that exists, referring to a distracted mind), carefully and accurately understanding the states of distraction and non-distraction, and not being harassed by others, whether caused by humans, non-humans, sounds, or efforts. What is 'well-tamed'? If the Samadhi is still constrained by 有行 (conditioned efforts), like water being held back, or constrained by 法性 (the nature of phenomena), not peaceful, not wonderful, not a path of security, and unable to attain 心一境性 (one-pointedness of mind), such Samadhi is not called 'well-tamed,' and one cannot abide in it peacefully at will. The opposite of this is called 'well-tamed.' What does it mean to be still constrained by 有行 (conditioned efforts)? It means that due to vows (strong desires) and the thoughts that accompany them, one subdues external conditions, удерживать (holds) the mind in Samadhi, and in 作意 (attention), one must use effort to operate, not allowing the mind to wander outward. Therefore, it is said to be like water being held back. What does it mean to be constrained by 法性 (the nature of phenomena)? It means viewing the lower realms as having a coarse nature, viewing the higher realms as having a peaceful nature, considering tranquility to be wonderful, attaining a path of security, and being able to attain 心一境性 (one-pointedness of mind), as briefly explained in the Samadhi of the Five Holy Wisdoms. What is 'sphere of activity'? It refers to the realm in which Samadhi operates. Because of the Samadhi attained, one cannot understand beyond this realm. For example, the 初靜慮 (first Dhyana) cannot see the 第二靜慮 (second Dhyana). Similarly, the limits of the senses, and the limits of those who transmigrate cannot be known. What is 'inducing'? It means being able to briefly summarize vast texts and meanings, and being able to accomplish various excellent merits. What is 'equal love'? It refers to 慚 (shame), 愧 (remorse), 愛敬 (love and respect), 信 (faith), 正思惟 (right thought), 正念 (right mindfulness), 正知 (right knowledge), 根護 (guarding the senses), 戒護 (guarding the precepts), and 無悔 (no regret), with joy as the last. Because of following joy, the mind can attain Samadhi. The opposite of this is called 'unequal love.' What is 'equal love and also unequal love'? For example, someone has achieved a small part of shame and remorse, and has not achieved a small part. For example, having shame and remorse, but lacking love and respect, and so on. What is 'increasing'? It refers to the gradual increase of the Samadhi attained. What is...
為減。謂所得定還復退失。云何方便。謂趣彼二道。又止舉舍。當知如前止等相中已具分別。
複次如分別靜慮經言。有靜慮者。即于興等。謂之為衰。乃至廣說。此中四轉。當知二時顛倒。謂於三摩地。若退墮時。若勝進時。趣退及退。俱名為衰。趣勝進道及與勝進。俱名為興。云何應知於三摩地進時顛倒。彼謂我今退失離生喜樂。我今退失勝三摩地。謂靜慮者。勤修習故。心趣寂靜隨舍行故。從初靜慮入于第二靜慮近分。然於此事不善了知。於此位中初靜慮地喜樂已過。第二靜慮地中所有喜樂猶未能得。便作是念。我今退失離生喜樂。遂還從彼退攝其心。當知如是修靜慮者。其心顛倒。云何應知於三摩地退時顛倒。謂如有一得初靜慮。為涅槃故。積集資糧。彼于涅槃。已得所修資糧圓滿。由此因緣。或由功用。或復任運。起如是想作意現前。由如是想作意故。于諸色中乃至識中。了知如病乃至無我。由如是想作意故。從此無間因世間定所生喜樂不復現行。便作是念。我今退失定生利益及所依止。遂還從彼退攝其心。如是當知修靜慮者。於三摩地退失顛倒。云何當知於三摩地退失無倒。謂如有一得初靜慮。便生喜足。不求上進。唯起愛味。由起如是欲俱行想作意故。遂便退失近欲界定。彼於此衰能了是衰。由
【現代漢語翻譯】 現代漢語譯本： 爲了減少（煩惱），意思是說已經獲得的禪定還會退失。用什麼方法（避免退失）呢？就是趣入那兩條道路（趣勝進道和勝進道），以及止、舉、舍。應當知道，就像前面止等相中已經詳細分別的那樣。
其次，如《分別靜慮經》所說：『有修習禪定的人，就認為興起等是衰退』，乃至廣說。這裡有四種轉變，應當知道有兩種時候會產生顛倒。即對於三摩地（Samadhi，禪定），無論是退墮時，還是勝進時。趣向退墮和退墮，都叫做衰退；趣向勝進之道和勝進，都叫做興起。應當如何知道在三摩地勝進時產生顛倒呢？他們認為我現在退失了離生喜樂（離欲所生的喜樂），我現在退失了殊勝的三摩地。修習禪定的人，因為勤奮修習的緣故，心趣向寂靜，隨順舍行（不執著的修行），從初禪進入到二禪近分定（即將進入二禪的狀態）。然而對於這件事沒有很好地瞭解，在這個階段中，初禪的喜樂已經過去，二禪的喜樂還沒有得到，於是就想：我現在退失了離生喜樂。於是就從那裡退回來，收攝他的心。應當知道，像這樣修習禪定的人，他的心是顛倒的。應當如何知道在三摩地退失時產生顛倒呢？比如有一個人得到了初禪，爲了涅槃（Nirvana，寂滅）的緣故，積聚資糧（修行的準備）。他對涅槃已經得到了所修的圓滿資糧，由於這個因緣，或者由於功用（努力），或者任運（自然而然），生起這樣的想法，作意現前。由於這樣的想法和作意，對於諸色（一切色法）乃至識（意識），了知如病乃至無我。由於這樣的想法和作意，從此無間，因世間定所生的喜樂不再現行。便想：我現在退失了定生利益以及所依止。於是就從那裡退回來，收攝他的心。像這樣應當知道，修習禪定的人，在三摩地退失時產生顛倒。應當如何知道在三摩地退失時沒有顛倒呢？比如有一個人得到了初禪，便生喜足，不求上進，只生起愛味（貪愛滋味）。由於生起這樣的欲俱行想（與慾望相關的想法）和作意，於是就退失了接近欲界的定。他對於這種衰退能夠了知這是衰退，由於...
【English Translation】 English version: To reduce (afflictions), meaning that the Samadhi (禪定, concentration) that has been attained will be lost again. What is the method (to avoid loss)? It is to approach those two paths (the path of approaching advancement and the path of advancement), as well as cessation, elevation, and relinquishment. It should be known that, as in the previously detailed distinctions of cessation and other aspects, it has already been fully distinguished.
Furthermore, as the Distinguishing Dhyana Sutra says: 'There are those who practice Dhyana (禪定, meditation), who consider arising, etc., to be decline,' and so on. Here, there are four transformations. It should be known that there are two times when inversion occurs. That is, with regard to Samadhi (禪定, concentration), whether it is during decline or during advancement. Approaching decline and declining are both called decline; approaching the path of advancement and advancing are both called arising. How should it be known that inversion occurs during advancement in Samadhi? They think, 'I have now lost the joy and pleasure born of detachment (joy and pleasure born of detachment from desire), I have now lost the superior Samadhi.' Those who practice Dhyana, because of diligent practice, their minds turn towards tranquility, following the practice of relinquishment (non-attachment), entering the proximity of the second Dhyana from the first Dhyana (the state of being about to enter the second Dhyana). However, they do not understand this matter well. In this stage, the joy and pleasure of the first Dhyana have passed, and the joy and pleasure of the second Dhyana have not yet been attained. Then they think, 'I have now lost the joy and pleasure born of detachment.' So they retreat from there and withdraw their minds. It should be known that such practitioners of Dhyana have inverted minds. How should it be known that inversion occurs during decline in Samadhi? For example, someone attains the first Dhyana and, for the sake of Nirvana (寂滅, liberation), accumulates resources (preparations for practice). They have already obtained the complete resources for practice for Nirvana. Due to this cause, or due to effort, or spontaneously, such a thought arises, and attention manifests. Due to such thought and attention, regarding all forms (all phenomena of form) and even consciousness (awareness), they understand them as like illness and even as without self. Due to such thought and attention, from this moment on, the joy and pleasure born of worldly Samadhi no longer manifest. Then they think, 'I have now lost the benefits born of Samadhi and what I rely on.' So they retreat from there and withdraw their minds. In this way, it should be known that practitioners of Dhyana are inverted in their decline in Samadhi. How should it be known that there is no inversion in decline in Samadhi? For example, someone attains the first Dhyana and becomes content, not seeking further advancement, only giving rise to craving for its taste. Due to giving rise to such desire-related thoughts and attention, they then lose the Samadhi close to the desire realm. They are able to understand this decline as decline, due to...
此因緣。當知無倒。又由所得靜慮定故。自譽毀他。謂我所得此靜慮定非余能得。由起如此欲俱行想作意故。所有蓋纏。轉增轉厚。便從定退。彼於此衰能了是衰。又以所得靜慮諸定。顯示於他。為諸國王及王臣等當供養我。從定起已。尋思此事。由如是欲俱行想作意故。所有蓋纏。轉增轉厚。余如前說。如是當知修靜慮者。於三摩地。退失無倒。第二無倒。翻初無倒。應知其相。此二無倒。亦於二時。應知其相。由依如是倒無倒處。安立四轉。
複次如分別四撿行定經中。由四種相。撿行一切三摩地等。謂此等持是順退分。乃至。此是順抉擇分。云何撿行。謂此是劣分。此是勝分。此殊勝分。此最勝分。如其次第。此復云何。謂修定者。從初靜慮還退出已。于諸靜慮。不復樂入。亦不思惟此行狀相。然欲俱行諸想作意。數數現前。如先所說。從彼起已。隨念愛味。當於爾時。修靜慮者。應自撿行。我三摩地。今成退劣。又修定者。從初靜慮還退出已。得聞隨順此定教法。謂初靜慮諸行狀相。慇勤懇到。善取其相。令所得定堅住不忘。如是隨念順定法故。成順住分。當於爾時。應自撿行。我三摩地。已成其勝。我三摩地。已得安住。非退非進。非趣抉擇。又靜慮者。從初靜慮還退出已。得聞隨順第二靜慮教授之
【現代漢語翻譯】 現代漢語譯本：因此因緣，應當知道沒有顛倒。又由於獲得靜慮定（Dhyana Samadhi，禪定）的緣故，自我讚譽而譭謗他人，說：『我所獲得的這種靜慮定，不是其他人能夠獲得的。』由於生起如此與慾望相關的想法和意念，所有的蓋纏（Nivarana，五蓋，即貪慾、嗔恚、睡眠、掉悔、疑）就會越來越增加，越來越深厚，便會從禪定中退失。他對於這種衰退能夠明白這是衰退。又因為所獲得的靜慮諸定，向他人炫耀，爲了讓各位國王以及王臣等供養我。從禪定中出來之後，思索這件事。由於像這樣與慾望相關的想法和意念，所有的蓋纏就會越來越增加，越來越深厚，其餘的如同前面所說。像這樣應當知道修習靜慮的人，對於三摩地（Samadhi，禪定）的退失沒有顛倒。第二種沒有顛倒，與第一種沒有顛倒相反，應當知道它的相狀。這兩種沒有顛倒，也應當在兩種情況下知道它們的相狀。由於依靠像這樣顛倒與沒有顛倒之處，安立四種轉變。
再次，如《分別四撿行定經》中所說，通過四種相狀，來檢查修行一切三摩地等，即這些等持（Samahita，專注）是順於退分的，乃至，這是順於抉擇分的。如何檢查修行呢？即這是劣分，這是勝分，這是殊勝分，這是最勝分。按照次第，這又是什麼呢？即修習禪定的人，從初禪（Prathama Dhyana）退出之後，對於諸禪定，不再喜歡進入，也不思惟這種行狀相貌。然而與慾望相關的各種想法和意念，屢屢出現。如同先前所說，從那裡出來之後，隨念愛戀滋味。當在這個時候，修習靜慮的人，應當自我檢查修行，我的三摩地，現在已經變成退劣了。又修習禪定的人，從初禪退出之後，聽到隨順這種禪定的教法，即初禪的各種行狀相貌，慇勤懇切，好好地領會它的相貌，使得所獲得的禪定堅固不忘。像這樣隨念順於禪定的法，成就順於住分。當在這個時候，應當自我檢查修行，我的三摩地，已經變成殊勝了。我的三摩地，已經得到安住了，非退非進，不趨向于抉擇。又修習靜慮的人，從初禪退出之後，聽到隨順第二禪（Dvitīya Dhyāna）的教授之
【English Translation】 English version: This causal condition should be known as non-inverted. Furthermore, due to obtaining the Dhyana Samadhi (meditative absorption), one praises oneself and disparages others, saying, 'This Dhyana Samadhi that I have obtained cannot be obtained by others.' Because of arising such desire-related thoughts and intentions, all the Nivarana (hindrances, namely, desire, aversion, sloth, restlessness, and doubt) will increase and deepen, and one will regress from the Samadhi. He is able to understand this decline as a decline. Moreover, because of showing off the obtained Dhyana Samadhis to others, in order to have kings and their ministers make offerings to me. After arising from Samadhi, one contemplates this matter. Because of such desire-related thoughts and intentions, all the hindrances will increase and deepen, the rest is as previously stated. Thus, it should be known that those who cultivate Dhyana, their loss of Samadhi is non-inverted. The second non-inverted is the opposite of the first non-inverted, its characteristics should be known. These two non-inverted states should also be known in two situations. Because of relying on such inverted and non-inverted places, four transformations are established.
Furthermore, as stated in the Distinguishing the Four Examinations of Practice Samadhi Sutra, through four aspects, examine and practice all Samadhis, etc., that is, these Samahitas (concentrations) are conducive to decline, and so on, this is conducive to discrimination. How to examine practice? That is, this is an inferior part, this is a superior part, this is a particularly superior part, this is the most superior part. In order, what is this again? That is, the one who cultivates Samadhi, after regressing from the first Dhyana (Prathama Dhyana), no longer enjoys entering into the various Dhyanas, nor does he contemplate this state of affairs. However, various desire-related thoughts and intentions repeatedly appear. As previously stated, after arising from there, one recollects and craves the taste. At that time, the one who cultivates Dhyana should self-examine his practice, my Samadhi has now become inferior and declining. Furthermore, the one who cultivates Samadhi, after regressing from the first Dhyana, hears teachings that accord with this Dhyana, that is, the various states of affairs of the first Dhyana, diligently and earnestly, well grasp its characteristics, so that the obtained Samadhi is firm and unforgotten. Like this, recollecting the Dharma that accords with Dhyana, one achieves the part conducive to abiding. At that time, one should self-examine his practice, my Samadhi has become superior. My Samadhi has been established, neither declining nor progressing, not tending towards discrimination. Furthermore, the one who cultivates Dhyana, after regressing from the first Dhyana, hears the teachings that accord with the second Dhyana (Dvitīya Dhyāna)
法。既得聞已。第二靜慮道俱行諸想作意。數數現前。當於爾時。應自撿行。我三摩地。已成殊勝。非退非住。唯是勝進。非趣抉擇。又修定者。從初靜慮還退出已。聞苦諦等相相應教法。既得聞已。苦諦等俱行諸想作意。順抉擇分數數現前。彼于爾時。當自撿行。我三摩地。已成最勝。非退非住。亦非勝進。然趣抉擇。
複次如經言。有眼有色。乃至。有意有法。而諸苾芻。於此諸法。若實若有。都不領受。尚不受想。何況無想。此復云何。謂諸苾芻。于初靜慮具足安住。由此因緣。厭壞眼色乃至意法。由厭壞故。威勢映奪。遂于眼中。無有眼想。然有其想。乃至。於法無有法想。然有其想。云何有想。謂于眼等作意思惟。是苦是集。或是病等。彼于諸法不受自相。如是。乃至無所有處。此中正說無漏作意。云何名為不受無想。謂不思惟一切相故。於盡滅中。思惟寂靜。此中意說離諸相想。名為無想。又說安住滅盡定者。一切諸想皆不生起。
複次。如經中說四種趣道。云何宴坐于諸法中思惟簡擇。謂有苾芻。先已證得初靜慮等。而未見諦。由聽正法。及多聞故。而能宴坐。依三摩地。于苦等諦。發起現觀。如是行者。依增上心。修增上慧。又有苾芻。如實知苦。乃至知道。而未證得初靜慮等。彼便宴
【現代漢語翻譯】 現代漢語譯本：法。既然已經聽聞了。與第二禪定之道共同生起的各種想法和作意，頻繁地在眼前顯現。在這個時候，應當自我檢查修行：『我的三摩地（Samadhi，專注）已經達到殊勝的境界，既不會退步，也不會停滯，只是不斷進步，但還沒有達到抉擇的階段。』又修習禪定的人，從初禪定退出來之後，聽聞與苦諦等四聖諦相應的教法。既然已經聽聞了，與苦諦等相應的各種想法和作意，順應抉擇分頻繁地在眼前顯現。那個人在這個時候，應當自我檢查修行：『我的三摩地已經達到最殊勝的境界，既不會退步，也不會停滯，也不會進步，而是趨向于抉擇。』
其次，如經文所說：『有眼有色，乃至有意有法。』而各位比丘（Bhikkhu，佛教出家修行者），對於這些法，無論是真實的還是存在的，都不領受。尚且不受想，更何況無想。』這又是什麼意思呢？是指各位比丘，具足安住在初禪定中。由於這個因緣，厭惡和破壞眼色乃至意法。由於厭惡和破壞的緣故，威勢壓倒了它們，於是在眼中，沒有眼的想法，但有其他的想法。乃至對於法，沒有法的想法，但有其他的想法。』什麼叫做有其他的想法呢？是指對於眼等作意思惟，是苦是集，或是病等。他們對於諸法不受其自相。像這樣，乃至無所有處（Akincannyayatana，禪定境界之一）。這裡主要說的是無漏作意。
什麼叫做不受無想呢？是指不思惟一切相的緣故。在盡滅中，思惟寂靜。這裡的意思是說，離開各種相的想法，叫做無想。又說安住在滅盡定（Nirodha-Samapatti，一種高級禪定狀態）中的人，一切諸想都不生起。
其次，如經中所說四種趣道。如何宴坐于諸法中思惟簡擇呢？是指有的比丘，先前已經證得初禪定等，但還沒有見諦。由於聽聞正法，以及多聞的緣故，而能夠宴坐，依靠三摩地，對於苦等四聖諦，發起現觀。像這樣修行的人，依靠增上心，修習增上慧。又有比丘，如實地知道苦，乃至知道道，但還沒有證得初禪定等。他們便宴
【English Translation】 English version: The Dharma. Having heard it, various thoughts and mental activities (作意, zuo yi) associated with the path of the second Dhyana (靜慮, jing lv) frequently appear before one. At that time, one should examine one's practice: 'My Samadhi (三摩地, san mo di, concentration) has become excellent, neither regressing nor remaining static, but only progressing, though not yet reaching the stage of decisive understanding.' Furthermore, one who cultivates Samadhi, having regressed from the first Dhyana, hears the teachings corresponding to the Four Noble Truths (苦諦, ku di, suffering; etc.). Having heard them, various thoughts and mental activities corresponding to the Truth of Suffering, etc., frequently appear before one in accordance with the aspects of decisive understanding. At that time, that person should examine their practice: 'My Samadhi has become most excellent, neither regressing nor remaining static, nor progressing, but rather moving towards decisive understanding.'
Furthermore, as the Sutra says: 'There is eye and form, and so on, up to mind and Dharma.' But the Bhikkhus (苾芻, bi qiu, Buddhist monks), regarding these Dharmas, whether real or existent, do not apprehend them at all. They do not even apprehend thought, let alone non-thought.' What does this mean? It refers to the Bhikkhus who fully abide in the first Dhyana. Due to this cause, they are disgusted with and destroy eye and form, and so on, up to mind and Dharma. Because of this disgust and destruction, their power overwhelms them, and thus, in the eye, there is no thought of eye, but there is another thought. And so on, regarding Dharma, there is no thought of Dharma, but there is another thought.' What is meant by 'another thought'? It refers to contemplating the eye, etc., as suffering, arising, or disease, etc. They do not apprehend the self-nature of these Dharmas. Like this, up to the Sphere of Nothingness (無所有處, wu suo you chu, one of the meditative attainments). Here, it mainly speaks of non-outflow mental activity.
What is meant by 'not apprehending non-thought'? It refers to not contemplating all characteristics. In cessation, one contemplates tranquility. The meaning here is that leaving behind the thought of various characteristics is called non-thought. It is also said that those who abide in the Cessation of Feeling and Perception (滅盡定, mie jin ding, a high state of meditation) do not have any thoughts arising.
Furthermore, as the Sutra says, there are four paths of practice. How does one sit in seclusion and contemplate and discern among the Dharmas? It refers to some Bhikkhus who have previously attained the first Dhyana, etc., but have not yet seen the Truth. Due to hearing the correct Dharma and much learning, they are able to sit in seclusion and, relying on Samadhi, generate direct insight into the Four Noble Truths. Those who practice in this way, relying on higher mind, cultivate higher wisdom. There are also Bhikkhus who truly know suffering, and so on, up to the path, but have not yet attained the first Dhyana, etc. They then sit in seclusion
坐。思惟諸法。如是行者。依增上慧。修增上心。第三行者。名為俱得。奢摩他毗缽舍那。雙雜轉故。第四行者。先已證得初靜慮等。未聽正法。未習多聞。后從大師。或余尊所。聞見諦法。或復得聞斷余結法。由此得入真諦現觀。或復證得阿羅漢果。彼既證得出離所引。大善喜悅。由能制伏諸掉舉心。復還宴坐。如是坐已。安心住于靜慮等至。最初趣道。引見道故。第二第三。引修道故。第四趣道。為俱引故。
複次。如經中說。有四凈勝。為求清凈。此最為勝。故名凈勝。云何為凈。云何為勝。謂所得所證所引戒等。若圓滿若攝受。是名為凈。發勤精進。未滿令滿。是名為勝。云何尸羅圓滿攝受。謂若有一雖住具戒。亦能守護別解脫律儀。而於軌則及所行中。未能具足。未于小罪深見怖畏。此于尸羅。未名圓滿。若於一切皆悉滿足。乃名圓滿。如是名為尸羅圓滿。若於長時串修習故。便於根門善守而住。廣說乃至。即于尸羅攝成自體自性安住。如是名為尸羅攝受。云何三摩地圓滿。謂若已得加行究竟果。或第四靜慮。乃名圓滿。於此下位。皆未圓滿。云何三摩地攝受。謂彼所得三摩地等。后時清凈。又三摩地。不為有行之所拘執。乃至廣說。云何見圓滿。謂聞他音。及如理作意故。正見得生。由此正見。雖
【現代漢語翻譯】 現代漢語譯本：坐下來，思惟各種法。像這樣修行的人，依靠增上的智慧，修習增上的心。第三種修行者，名為俱得，因為奢摩他（止，Samatha）和毗缽舍那（觀，Vipassana）雙重修習。第四種修行者，先前已經證得初禪等，但未聽聞正法，未學習多聞，後來從大師，或者其他尊敬的人那裡，聽聞見到真諦之法，或者聽聞斷除其餘煩惱之法，由此得以進入真諦的現觀，或者證得阿羅漢果（Arhat）。他們既然證得出離所帶來的大善喜悅，由於能夠制伏各種掉舉之心，又返回來宴坐。這樣坐下來之後，安心安住于靜慮等至（Samadhi）。最初的趣道，引導見道的生起；第二和第三種趣道，引導修道的生起；第四種趣道，是爲了同時引導見道和修道。
其次，如經中所說，有四種清凈殊勝，爲了追求清凈，這四種最為殊勝，所以名為清凈殊勝。什麼是清凈？什麼是殊勝？是指所獲得、所證得、所引發的戒等，如果圓滿或者攝受，這叫做清凈。發起勤奮精進，使未圓滿的達到圓滿，這叫做殊勝。什麼是尸羅（戒，Sila）的圓滿攝受？是指如果有人雖然住在具足戒律中，也能守護別解脫律儀（Pratimoksha），但是對於軌則以及所行之中，未能具足，未對小罪深深地見到怖畏，這對於尸羅，不能叫做圓滿。如果對於一切都完全滿足，才叫做圓滿。這樣叫做尸羅圓滿。如果長時間串習修習的緣故，便能對於根門善於守護而住，廣說乃至，就在尸羅中攝成自體自性安住，這樣叫做尸羅攝受。什麼是三摩地（定，Samadhi）圓滿？是指如果已經得到加行究竟果，或者第四禪，才叫做圓滿。在此之下的位置，都未圓滿。什麼是三摩地攝受？是指他們所得到的三摩地等，後來變得清凈，又三摩地，不被有行所拘執，乃至廣說。什麼是見圓滿？是指聽聞他人言語，以及如理作意（Yoniso-manasikara）的緣故，正見得以產生，由此正見，雖然
【English Translation】 English version: He sits, contemplating all dharmas. One who practices in this way, relying on increasing wisdom, cultivates increasing mind. The third practitioner is called 'both attained,' because Samatha (tranquility) and Vipassana (insight) are practiced together. The fourth practitioner has already attained the first Dhyana (meditative absorption) and so on, but has not heard the true Dharma, nor studied extensively. Later, from a master or other respected person, they hear and see the Dharma of truth, or hear about the Dharma of cutting off remaining fetters. By this, they are able to enter the direct perception of the true meaning, or attain the fruit of Arhat (one who is free from rebirth). Since they have attained the great joy brought about by liberation, and because they are able to subdue all distracted thoughts, they return to secluded sitting. Having sat in this way, they peacefully abide in the Samadhi (concentration) of Dhyana. The initial path leads to the arising of the path of seeing; the second and third paths lead to the arising of the path of cultivation; the fourth path is for leading both paths simultaneously.
Furthermore, as it is said in the sutras, there are four kinds of pure excellence. In seeking purity, these four are the most excellent, therefore they are called pure excellence. What is purity? What is excellence? It refers to the precepts (Sila) and so on that are obtained, realized, and brought forth. If they are complete or embraced, this is called purity. To initiate diligent effort, causing what is incomplete to become complete, this is called excellence. What is the completeness and embrace of Sila (moral conduct)? It means that if someone, although abiding in full precepts, is also able to guard the Pratimoksha (rules of individual liberation), but is not complete in conduct and behavior, and does not deeply see fear in small transgressions, this cannot be called completeness in Sila. Only when everything is completely fulfilled is it called completeness. This is called the completeness of Sila. If, due to prolonged and repeated practice, one is able to guard and abide well at the gates of the senses, and so on, broadly speaking, then Sila is embraced into one's own nature and abides. This is called the embrace of Sila. What is the completeness of Samadhi (concentration)? It means that if one has already attained the ultimate result of preparatory practice, or the fourth Dhyana, it is called completeness. All levels below this are not complete. What is the embrace of Samadhi? It means that the Samadhi and so on that they have attained later become pure, and also that Samadhi is not constrained by conditioned activities, and so on, broadly speaking. What is the completeness of view? It means that due to hearing the words of others and Yoniso-manasikara (appropriate attention), right view is able to arise. Although this right view
能知苦乃至知道。若未如實。猶不得名正見圓滿。若能于彼。如實了知。爾時方名正見圓滿。云何見攝受。謂於後時諸漏永盡。乃至廣說。云何解脫圓滿。謂若由有學智見。解脫貪等。未名圓滿。若由無學智見。得解脫者。乃名圓滿。云何解脫攝受。謂若行若住。常不退失現法樂住。如是名為解脫攝受。
複次。如經言。心清凈行苾芻。於時時間。應正作意思惟五相。乃至廣說。方便勤修。增上心者。乃得名為心清凈行。諸惡不善欲等尋思。及親里等所有尋思。皆於此行。能為障礙。略有三種補特伽羅。由軟中上尋思。行者有差別故。初由正思惟所餘相故。令彼尋思不復現行。第二由見尋思深過患故。或復不念不思惟故。令彼尋思不復現行。云何不念及不思惟。由善於內安心等故。第三補特伽羅。非初即能令彼一切皆不現行。要當方便令尋思行漸漸歇薄。粗既息已。漸當制伏。若猶未能于尋思路尋思所緣深生厭怖。當以厭患俱行之心。多思惟力。于彼尋思俱行之心。調練制伏。如是三種補特伽羅。分為五種。
複次。蕩塵經中。佛世尊言。當如陶煉生金之法陶煉其心。乃至廣說。如是等義云何應知。謂陶煉生金。略有三種。一除垢陶煉。二攝受陶煉。三調柔陶煉。除垢陶煉者。謂從金性中。漸漸除去粗中
【現代漢語翻譯】 現代漢語譯本：如果不能如實地瞭解苦，乃至知道（指道諦），就不能稱為正見圓滿。如果能夠如實地瞭解這些，那時才能稱為正見圓滿。什麼是見攝受？是指在後來的時間裡，各種煩惱都永遠斷盡，乃至廣說。什麼是解脫圓滿？是指如果通過有學（指還在學習階段的修行者）的智慧和見解，解脫貪慾等煩惱，不能稱為圓滿。如果通過無學（指已經完成學習的修行者，阿羅漢）的智慧和見解，獲得解脫，才能稱為圓滿。什麼是解脫攝受？是指無論是行走還是居住，都能常常不退失現世的安樂，這稱為解脫攝受。
其次，如經文所說，『心清凈行』的比丘，應當時時正確地思惟五種相狀，乃至廣說。方便勤奮地修習，增進上等心的人，才能被稱為『心清凈行』。各種邪惡不善的慾念等尋思，以及與親屬等有關的尋思，都會對此修行造成障礙。大致有三種補特伽羅（指人），由於軟、中、上三種尋思，修行者會有差別。第一種人通過正確的思惟其餘的相狀，使那些尋思不再出現。第二種人通過看到尋思的深刻過患，或者不憶念、不思惟，使那些尋思不再出現。什麼是不憶念和不思惟？通過善於在內心安住等方法。第三種補特伽羅，不能一開始就使那些尋思完全不出現，需要通過方便，使尋思漸漸停止減弱。粗大的尋思停止后，再逐漸制伏。如果仍然不能對尋思及其所緣生起深刻的厭惡，應當用厭患之心，憑藉多次思惟的力量，來調伏和制伏與尋思相關的內心。這三種補特伽羅，可以分為五種。
其次，在《蕩塵經》中，佛世尊說，『應當像陶煉生金的方法一樣陶煉自己的心』，乃至廣說。這些意義應當如何理解？陶煉生金，大致有三種：一是除垢陶煉，二是攝受陶煉，三是調柔陶煉。除垢陶煉是指從金子的性質中，漸漸除去粗糙、中等的雜質。
【English Translation】 English version: If one cannot truly understand suffering, up to and including the knowledge of the Path (referring to the Truth of the Path), it cannot be called complete Right View. If one can truly understand these, only then can it be called complete Right View. What is the reception of view? It refers to the complete and permanent eradication of all defilements in later times, and so on. What is complete liberation? It means that if one liberates oneself from greed and other afflictions through the wisdom and insight of a learner (referring to a practitioner still in the learning stage), it cannot be called complete. If one attains liberation through the wisdom and insight of a non-learner (referring to a practitioner who has completed learning, an Arhat), only then can it be called complete. What is the reception of liberation? It means that whether walking or dwelling, one constantly does not lose the blissful abiding in the present life; this is called the reception of liberation.
Furthermore, as stated in the sutra, a 'bhikshu (monk) who practices with a pure mind' should constantly and correctly contemplate the five aspects, and so on. Only those who diligently cultivate with skillful means and enhance their superior mind can be called 'practitioners with a pure mind.' Various evil and unwholesome thoughts, such as desires, as well as thoughts related to relatives, can create obstacles to this practice. There are roughly three types of pudgalas (persons), and practitioners differ due to the soft, medium, and superior types of thoughts. The first type uses correct contemplation of the remaining aspects to prevent those thoughts from arising again. The second type prevents those thoughts from arising again by seeing the deep faults of thinking or by not remembering or contemplating them. What is not remembering and not contemplating? It is through being skilled in settling the mind internally, and so on. The third type of pudgala cannot completely prevent those thoughts from arising immediately; they need to gradually stop and weaken the thoughts through skillful means. After the coarse thoughts have stopped, they should gradually subdue them. If one is still unable to generate deep aversion towards the thoughts and their objects, one should use a mind accompanied by aversion and use the power of repeated contemplation to tame and subdue the mind associated with those thoughts. These three types of pudgalas can be divided into five types.
Furthermore, in the 'Dust-Sweeping Sutra,' the World-Honored Buddha said, 'One should refine one's mind in the same way that one refines raw gold,' and so on. How should these meanings be understood? Refining raw gold roughly involves three types: first, refining to remove impurities; second, refining to receive; and third, refining to soften. Refining to remove impurities means gradually removing the coarse and medium impurities from the nature of gold.
細垢。乃至惟有凈金沙在。攝受陶煉者。謂即于彼鄭重銷煮。調柔陶煉者。謂銷煮已。更細鍊治瑕隙等穢。如金性內所有生金。種性位中。心凈行者。當知亦爾。謂堪能證般涅槃者。問從何位名心凈行者。答從得凈信。求出家位。此于在家及出家位。有粗中細三種垢穢。其在家者。由二為障。不令出家。一不善業。謂常樂安處身語惡行。二邪惡見。謂撥無世間真阿羅漢正行正至。此于已得凈信位。前能為障礙。欲等尋思障出家者。令其不能心生喜樂。親等尋思。障喜樂者。令其不能恒修善法。由斷彼故。恒修善法。速得圓滿純凈之心。有尋有伺。如凈金沙。是名為心除垢陶煉。猶如生金仍未銷煮。若有復能止息尋思。乃至。具足安住第四靜慮。是名為心攝受陶煉。由能攝受無尋無伺三摩地故。猶如生金已被銷煮。若三摩地。不為有行之所拘執。乃至廣說。是名為心調柔陶煉。于神通法。隨其所欲。能轉變故。如彼生金已細鍊治瑕隙等穢。
複次。如經言。應於三相作意思惟。乃至廣說。應時時間作意思惟奢摩他等差別之相。不應一向為欲對治沉掉等故。若於止舉未串習者。惟一向修是沉掉相。如此修者。當知住在方便道位。若時時間思惟舍相。如是在於成滿道位。亦由於此一向修故。于緣起法及聖諦中。不思擇
【現代漢語翻譯】 現代漢語譯本： 細垢，乃至只有純凈的金沙存在。『攝受陶煉』是指鄭重地對金沙進行熔化和煮煉。『調柔陶煉』是指熔化煮煉之後，更進一步精細地煉治，去除瑕疵等雜質。如同金的本性中含有的原生金，處於種性位的、內心清凈的修行者，應當知道也是如此。指的是有能力證得般涅槃（Parinirvana）的人。 問：從哪個階段開始被稱為內心清凈的修行者？ 答：從獲得清凈的信心，尋求出家的階段開始。這在在家和出家階段，有粗、中、細三種垢穢。對於在家之人，有兩種障礙，阻止他們出家：一是惡業，指常常喜歡安於身語的惡行；二是邪惡見，指否定世間存在真正的阿羅漢（Arhat）正行正至。這在獲得清凈信心的階段之前，能夠成為障礙。對於那些欲等尋思（Vitarka）阻礙出家的人，使他們不能內心產生喜樂；親等尋思，阻礙喜樂的人，使他們不能持續地修習善法。通過斷除這些尋思，持續修習善法，迅速獲得圓滿純凈的心。有尋有伺（Vicara），就像純凈的金沙，這被稱為內心的除垢陶煉，就像原生金仍然沒有熔化煮煉。如果有人能夠進一步止息尋思，乃至具足安住于第四禪定（Dhyana），這被稱為內心的攝受陶煉，因為能夠攝受無尋無伺的三摩地（Samadhi）。就像原生金已經被熔化煮煉。如果三摩地，不被有行的執著所束縛，乃至廣泛地說，這被稱為內心的調柔陶煉，對於神通法，隨心所欲，能夠轉變，就像原生金已經被精細地煉治，去除了瑕疵等雜質。 再次，如經文所說，應當對三種相狀進行意思思惟，乃至廣泛地說。應當時而思惟奢摩他（Samatha）等不同的相狀，不應該只爲了對治昏沉掉舉等問題。如果對於止和舉還沒有串習的人，只是一味地修習，就會陷入昏沉掉舉的相狀。如此修習的人，應當知道是住在方便道位。如果時而思惟舍相，那麼就是處於成滿道位。也是由於只是一味地修習，對於緣起法和聖諦（Arya-satya）中，不進行思擇。
【English Translation】 English version: Subtle impurities, to the point where only pure gold dust remains. 『Gathering and refining』 refers to earnestly melting and boiling the gold dust. 『Taming and refining』 refers to further refining after melting and boiling, removing flaws and other impurities. Just as raw gold exists within the nature of gold, so too should it be understood for practitioners with pure minds in the lineage stage. This refers to those who are capable of attaining Parinirvana (complete nirvana). Question: From what stage is one called a practitioner with a pure mind? Answer: From the stage of gaining pure faith and seeking ordination. In both the lay and ordained states, there are three types of impurities: coarse, medium, and subtle. For laypersons, there are two obstacles preventing ordination: first, unwholesome actions, meaning constantly delighting in evil deeds of body and speech; second, wrong views, meaning denying the existence of true Arhats (one who is worthy) in the world who practice and attain correctly. These can be obstacles before the stage of gaining pure faith. For those whose Vitarka (initial application of thought) such as desire hinders ordination, it prevents them from generating joy in their minds; Vicara (sustained application of thought) such as thoughts of relatives hinders joy, preventing them from constantly cultivating virtuous practices. By abandoning these thoughts and constantly cultivating virtuous practices, one quickly attains a complete and pure mind. Having Vitarka and Vicara is like pure gold dust; this is called removing impurities and refining the mind, like raw gold that has not yet been melted and boiled. If one can further cease Vitarka, and even abide fully in the fourth Dhyana (meditative state), this is called gathering and refining the mind, because one can gather Samadhi (concentration) without Vitarka and Vicara. It is like raw gold that has already been melted and boiled. If Samadhi is not bound by the attachment to conditioned existence, and so on extensively, this is called taming and refining the mind; one can transform at will with supernatural powers, just like raw gold that has been finely refined, removing flaws and other impurities. Furthermore, as the sutra says, one should contemplate the three characteristics, and so on extensively. One should contemplate the different characteristics of Samatha (calm abiding) and so on from time to time, and not just to counteract dullness and agitation. If those who have not yet become familiar with stopping and lifting only cultivate in one direction, they will fall into the characteristics of dullness and agitation. Those who cultivate in this way should know that they are dwelling in the path of means. If one contemplates the characteristic of equanimity from time to time, then one is in the stage of accomplishment. Also, because of cultivating only in one direction, one does not contemplate the law of dependent origination and the Arya-satya (Four Noble Truths).
故。心不正定。不盡諸漏。于諸諦中。若未現觀。不能現觀。或已現觀。不得漏盡。初之二種。是三摩地能成辦道。第三一種。依三摩地。盡諸漏道。是名略顯此中要義。於時時間。作意思惟。遍一切故。
複次。有四正法。攝持聖教。何等為四。一者遠離。二者修習。三者修果。四者于聖教中無有乖諍。遠離者。謂山林樹下。空閑靜室。修習者。謂住于彼勤修二法。謂奢摩他毗缽舍那。云何已習奢摩他。依毗缽舍那而得解脫。謂如有一先已得初靜慮乃至第四靜慮。彼即依此三摩地故。如實知苦。乃至知道。彼即依此毗缽舍那。于見所斷諸煩惱中。心得解脫。云何已習毗缽舍那。依奢摩他心得解脫。謂如有一如實知苦。乃至知道。彼依如是增上慧故。發生靜慮。即由如是奢摩他故。于修所斷諸煩惱中。心得解脫。如是修習奢摩他毗缽舍那已。于諸界中而得解脫。見道所斷諸行斷故。名為斷界。修道所斷諸行斷故。名離欲界。一切有執皆永滅故。名為滅界。是名修果。于聖教中無乖諍者。所謂大師及諸弟子。若義若句若文。于文句義。平等潤洽。互相隨順。非如異道施設見解種種非一差別不同。第一句者。所謂前句。若以此句。問于初一。即以此句而問第二。設於初一。依蘊而問。復于第二。依余問者。便不得名
【現代漢語翻譯】 現代漢語譯本：因此，如果心不能正確地安定，就不能完全斷除各種煩惱。對於諸諦（satya，真理）的理解，如果尚未親身體驗，就無法親身體驗；或者即使已經親身體驗，也無法完全斷除煩惱。最初的兩種情況，是三摩地（samādhi，禪定）能夠成就修行之道。第三種情況，是依靠三摩地，斷除各種煩惱的道路。這便是簡略地顯示了其中的要義，要在時時處處，作意思惟（manasikara，如理作意），因為它是普遍存在的。
其次，有四種正法，能夠攝持聖教（ārya-dharma，聖法）。是哪四種呢？第一是遠離，第二是修習，第三是修習的果報，第四是在聖教中沒有乖戾爭端。遠離，指的是山林樹下，空閑安靜的住所。修習，指的是住在那些地方，勤奮地修習兩種法，即奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）。
如何是已經修習了奢摩他，依靠毗缽舍那而得到解脫呢？比如，如果有人先前已經獲得了初禪（prathama-dhyāna）乃至第四禪（caturtha-dhyāna）。他就是依靠這種三摩地的緣故，如實地了知苦（duhkha）、集（samudaya）、滅（nirodha）、道（marga）。他就是依靠這種毗缽舍那，對於見道（darśana-mārga）所斷除的各種煩惱中，心得解脫。
如何是已經修習了毗缽舍那，依靠奢摩他心得解脫呢？比如，如果有人如實地了知苦、集、滅、道。他依靠這樣增上的智慧的緣故，而生起靜慮（dhyāna，禪定）。即由於這樣的奢摩他的緣故，對於修道（bhāvanā-mārga）所斷除的各種煩惱中，心得解脫。像這樣修習奢摩他和毗缽舍那之後，在各種界（dhātu，界）中而得到解脫。見道所斷除的各種行（samskara，行）斷除的緣故，名為斷界（nirodha-dhātu）。修道所斷除的各種行斷除的緣故，名為離欲界（virāga-dhātu）。一切有執著都永遠滅除的緣故，名為滅界（nirodha-dhātu）。這便是修習的果報。
在聖教中沒有乖戾爭端，指的是大師（śāstā，導師）以及諸位弟子，無論是義理、語句還是文字，對於文字語句義理，平等地滋潤融洽，互相隨順。不像其他外道施設的見解，種種非一，差別不同。第一句，指的是前面的句子。如果用這個句子，問于第一個人，就應該用這個句子問第二個人。如果對於第一個人，依據蘊（skandha，五蘊）而問，又對於第二個人，依據其他的而問，便不能得名。
【English Translation】 English version: Therefore, if the mind is not correctly stabilized, it cannot completely eliminate all defilements. Regarding the understanding of the Truths (satya), if one has not personally experienced them, one cannot experience them; or even if one has experienced them, one cannot completely eliminate defilements. The first two situations are where samādhi (concentration) can accomplish the path of practice. The third situation is the path of eliminating all defilements by relying on samādhi. This is a brief explanation of the essential meaning, which should be contemplated upon at all times and in all places, because it is universally present.
Furthermore, there are four correct dharmas that uphold the Holy Teaching (ārya-dharma). What are the four? First, detachment; second, practice; third, the result of practice; and fourth, the absence of discord and contention within the Holy Teaching. Detachment refers to the forests, the foot of trees, and secluded, quiet dwellings. Practice refers to dwelling in those places and diligently practicing two dharmas: śamatha (tranquility) and vipaśyanā (insight).
How does one who has practiced śamatha attain liberation by relying on vipaśyanā? For example, if someone has previously attained the first dhyāna (prathama-dhyāna) up to the fourth dhyāna (caturtha-dhyāna). He relies on this samādhi to truly know suffering (duhkha), its origin (samudaya), its cessation (nirodha), and the path (marga). He relies on this vipaśyanā to attain liberation from the defilements that are to be abandoned by the path of seeing (darśana-mārga).
How does one who has practiced vipaśyanā attain liberation by relying on śamatha? For example, if someone truly knows suffering, its origin, its cessation, and the path. He arises from such superior wisdom and generates dhyāna (meditative absorption). It is due to such śamatha that he attains liberation from the defilements that are to be abandoned by the path of cultivation (bhāvanā-mārga). Having practiced śamatha and vipaśyanā in this way, one attains liberation in the various realms (dhātu). Because the formations (samskara) that are to be abandoned by the path of seeing are eliminated, it is called the cessation realm (nirodha-dhātu). Because the formations that are to be abandoned by the path of cultivation are eliminated, it is called the realm of detachment (virāga-dhātu). Because all attachments are permanently extinguished, it is called the extinction realm (nirodha-dhātu). This is the result of practice.
The absence of discord and contention within the Holy Teaching refers to the Master (śāstā) and the disciples, whether in terms of meaning, words, or texts, equally nourishing and harmonizing the meaning of the words and texts, mutually conforming to each other. It is not like the views established by other heretics, which are diverse, non-uniform, and different. The first sentence refers to the preceding sentence. If this sentence is used to question the first person, then this sentence should be used to question the second person. If the first person is questioned based on the aggregates (skandha), and the second person is questioned based on something else, then it cannot be named as such.
與第一句平等潤洽互相隨順。
本地分中非三摩呬多地第七
已說三摩呬多地。云何非三摩呬多地。當知此地相略有十二種。或有自性不定故名非定地。謂五識身。或有闕輕安故名非定地。謂欲界系諸心心法。彼心心法雖復亦有心一境性。然無輕安含潤轉故。不名為定。或有不發趣故名非定地。謂受欲者。于諸欲中。深生染著。而常受用。或有極散亂故名非定地。謂初修定者。于妙五欲。心隨流散。或有太略聚故名非定地。謂初修定者。于內略心。惛睡所蔽。或有未證得故名非定地。謂初修定者。雖無散亂及以略聚嬈惱其心。然猶未得諸作意故。諸心心法不名為定。或有未圓滿故名非定地。謂雖得作意。然未證得加行究竟及彼果故。不名為定。或有雜染污故名非定地。謂雖證得加行究竟果作意。然為種種愛味等惑。染污其心。或有不自在故名非定地。謂雖已得加行究竟果作意其心亦無煩惱染污。然于入住出諸定相中。未得自在。未隨所欲硬澀艱難。或有不清凈故名非定地。謂雖自在隨其所欲無澀無難。然唯修得世間定故。未能永害煩惱隨眠諸心心法。未名為定。或有起故名非定地。謂所得定雖不退失。然出定故。不名為定。或有退故名非定地。謂退失所得三摩地故。不名為定。
本地分中有心無心
【現代漢語翻譯】 現代漢語譯本：與第一句平等融洽互相隨順。
《本地分》中非三摩呬多地第七
已講述了三摩呬多地（Samāhita-bhūmi，已入定地）。什麼是非三摩呬多地（Asamāhita-bhūmi，未入定地）呢？應當知道此地的相狀略有十二種。或者因為自性不定，所以稱為非定地，指五識身（pañca-vijñāna-kāya，眼識、耳識、鼻識、舌識、身識）。或者因為缺少輕安（prasrabdhi，身心輕快安適），所以稱為非定地，指欲界系（kāma-dhātu，眾生居止的欲界）的各種心和心法（citta-dharma，心的作用和現象）。這些心和心法雖然也有心一境性（cittaikāgratā，專注一境），但是沒有輕安的滋潤和轉化，所以不稱為定。或者因為不發趣（apravṛtti，不積極），所以稱為非定地，指受用慾望的人，對於各種慾望，深深地產生染著，而經常受用。或者因為極度散亂（vikṣepa，心識紛亂），所以稱為非定地，指初修禪定的人，對於美妙的五欲（pañca kāmaguṇā，色、聲、香、味、觸），心隨之流散。或者因為過於收斂，所以稱為非定地，指初修禪定的人，對於內心過於收斂，被昏睡（styāna，精神遲鈍）所矇蔽。或者因為沒有證得（anadhigama，未獲得），所以稱為非定地，指初修禪定的人，雖然沒有散亂以及收斂的困擾，但是還沒有獲得各種作意（manasikāra，心理活動），所以各種心和心法不稱為定。或者因為沒有圓滿（aparipūrṇa，不完整），所以稱為非定地，指雖然獲得了作意，但是還沒有證得加行究竟（prayoga-niṣṭhā，修行達到頂點）以及它的結果，所以不稱為定。或者因為夾雜染污（saṃkleśa，煩惱），所以稱為非定地，指雖然證得了加行究竟的結果作意，但是被各種愛味（āsvāda，貪愛滋味）等迷惑，染污了內心。或者因為不自在（avaśa，不自由），所以稱為非定地，指雖然已經獲得了加行究竟的結果作意，內心也沒有煩惱染污，但是在進入、安住、出離各種禪定的狀態中，沒有獲得自在，不能隨心所欲，感到生硬困難。或者因為不清凈（anārya，不純凈），所以稱為非定地，指雖然自在，隨心所欲，沒有生硬困難，但是隻修得了世間禪定（laukika-dhyāna，世俗的禪定），不能永遠斷除煩惱隨眠（anuśaya，煩惱的潛在狀態），各種心和心法，不稱為定。或者因為（出）起（vyutthāna，從禪定中出來），所以稱為非定地，指所獲得的禪定雖然不退失，但是因為出定，所以不稱為定。或者因為退（parihāṇi，退失），所以稱為非定地，指退失了所獲得的三摩地（samādhi，禪定），所以不稱為定。
《本地分》中有心無心
【English Translation】 English version: Being in harmony and accordance with the first sentence.
The Seventh Section on the Non-Samāhita-bhūmi in the Local Division
The Samāhita-bhūmi (state of concentration) has been explained. What is the Asamāhita-bhūmi (state of non-concentration)? It should be known that this state has roughly twelve aspects. Sometimes, because its nature is unfixed, it is called the non-concentrated state, referring to the five consciousnesses (pañca-vijñāna-kāya, the body of five consciousnesses: eye, ear, nose, tongue, and body). Sometimes, because it lacks ease and pliancy (prasrabdhi, lightness and comfort of body and mind), it is called the non-concentrated state, referring to the various minds and mental phenomena (citta-dharma, mental activities and phenomena) associated with the desire realm (kāma-dhātu, the realm of desire where beings reside). Although these minds and mental phenomena also possess one-pointedness of mind (cittaikāgratā, concentration on a single object), they are not called concentration because they lack the moistening and transforming effect of ease and pliancy. Sometimes, because of non-engagement (apravṛtti, inactivity), it is called the non-concentrated state, referring to those who indulge in desires, deeply attached to various desires, and constantly enjoying them. Sometimes, because of extreme distraction (vikṣepa, mental scattering), it is called the non-concentrated state, referring to those who are newly practicing meditation, whose minds are scattered by the wonderful five desires (pañca kāmaguṇā, forms, sounds, smells, tastes, and tactile sensations). Sometimes, because of excessive contraction, it is called the non-concentrated state, referring to those who are newly practicing meditation, whose minds are excessively contracted inward, obscured by drowsiness (styāna, mental dullness). Sometimes, because of non-attainment (anadhigama, non-achievement), it is called the non-concentrated state, referring to those who are newly practicing meditation, who, although not disturbed by scattering or contraction, have not yet attained the various mental activities (manasikāra, mental activities), so their various minds and mental phenomena are not called concentration. Sometimes, because of incompleteness (aparipūrṇa, imperfection), it is called the non-concentrated state, referring to those who, although having attained mental activities, have not yet attained the ultimate perfection of practice (prayoga-niṣṭhā, the culmination of practice) and its result, so it is not called concentration. Sometimes, because of mixed defilement (saṃkleśa, affliction), it is called the non-concentrated state, referring to those who, although having attained the mental activity that is the result of the ultimate perfection of practice, have their minds defiled by various attachments to pleasurable sensations (āsvāda, craving for flavors) and other afflictions. Sometimes, because of non-freedom (avaśa, lack of control), it is called the non-concentrated state, referring to those who, although having attained the mental activity that is the result of the ultimate perfection of practice, and whose minds are free from the defilement of afflictions, have not attained freedom in entering, abiding in, and emerging from various states of concentration, and cannot do so as they wish, feeling stiffness and difficulty. Sometimes, because of impurity (anārya, unholiness), it is called the non-concentrated state, referring to those who, although free, able to do as they wish, without stiffness or difficulty, have only cultivated worldly concentration (laukika-dhyāna, mundane concentration), and cannot permanently eliminate the latent tendencies of afflictions (anuśaya, dormant afflictions), so their various minds and mental phenomena are not called concentration. Sometimes, because of arising (vyutthāna, emerging from meditation), it is called the non-concentrated state, referring to the fact that although the concentration attained is not lost, it is not called concentration because of emerging from it. Sometimes, because of decline (parihāṇi, deterioration), it is called the non-concentrated state, referring to the fact that the Samādhi (samādhi, concentration) attained is lost, so it is not called concentration.
The Local Division: With Mind and Without Mind
二地第八第九
已說非三摩呬多地。云何有心地。云何無心地。謂此二地。俱由五門。應知其相。一地施設建立門。二心亂不亂建立門。三生不生建立門。四分位建立門。五第一義建立門。
地施設建立者。謂五識身相應地。意地。有尋有伺地。無尋唯伺地。此四一向是有心地。無尋無伺地中。除無想定並無想生及滅盡定。所餘一向是有心地。若無想定。若無想生。及滅盡定是無心地。
心亂不亂建立者。謂四顛倒顛倒其心。名為亂心。若四顛倒不顛倒心。名不亂心。此中亂心亦名無心。性失壞故。如世間見心狂亂者便言此人是無心人。由狂亂心失本性故。於此門中。諸倒亂心名無心地。若不亂心名有心地。
生不生建立者。八因緣故。其心或生。或復不生。謂根破壞故。境不現前故。闕作意故。未得故。相違故。已斷故。已滅故。已生故。心不得生。由此相違諸因緣故。心乃得生。此中若具生因緣故。心便得生。名有心地。若遇不生心因緣故。心則不生。名無心地。
分位建立者。謂除六位。當知所餘名有心地。何等為六。謂無心睡眠位。無心悶絕位。無想定位。無想生位。滅盡定位。及無餘依涅槃界位。如是六位。名無心地。
第一義建立者。謂唯無餘依涅槃界中。是無心
【現代漢語翻譯】 現代漢語譯本： 二地：第八、第九
前面已經講了非三摩呬多地（非定地）。什麼是『有心地』？什麼又是『無心地』？ 所謂這兩種地，應當通過五個方面來了解它們的相狀：一、地的施設建立方面；二、心亂與不亂的建立方面；三、生與不生的建立方面；四、分位建立方面；五、第一義建立方面。
地的施設建立方面： 所謂與五識身相應的地、意地、有尋有伺地、無尋唯伺地，這四種地一概是『有心地』。在無尋無伺地中，除了無想定以及無想生和滅盡定之外，其餘一概是『有心地』。如果是無想定、無想生以及滅盡定，那就是『無心地』。
心亂與不亂的建立方面： 所謂被四種顛倒所迷惑的心，就叫做『亂心』。如果心不被四種顛倒所迷惑，就叫做『不亂心』。這裡，『亂心』也叫做『無心』，因為它的自性已經喪失。就像世間看到心神狂亂的人，就說這個人是『無心人』，因為狂亂的心失去了原本的性質。在這個方面，各種顛倒錯亂的心叫做『無心地』，如果不顛倒錯亂的心叫做『有心地』。
生與不生的建立方面： 由於八種因緣，心或者生起，或者不生起。 所謂根（感官）破壞、境（對像）不現前、缺乏作意（注意）、未獲得（禪定等）、（與禪定等）相違背、已經斷除（煩惱）、已經滅盡（感受）、已經生起（其他心念），這些原因導致心不能生起。由於與這些相違背的各種因緣，心才能夠生起。這裡，如果具備生起心的因緣，心就能夠生起，叫做『有心地』。如果遇到不生起心的因緣，心就不生起，叫做『無心地』。
分位建立方面： 除去六種情況，應當知道其餘的都叫做『有心地』。 哪六種情況呢？ 也就是無心睡眠位、無心悶絕位、無想定（無想定）位、無想生（無想生）位、滅盡定（滅盡定）位，以及無餘依涅槃界（無餘依涅槃界）位。 像這六種情況，叫做『無心地』。
第一義建立方面： 所謂只有在無餘依涅槃界（無餘依涅槃界）中，才是『無心』。
【English Translation】 English version: The Two Grounds: Eighth and Ninth
Having discussed the Non-Samāhita Ground (non-concentrated ground), what is 'Mindful Ground'? What is 'Mindless Ground'? These two grounds should be understood in their aspects through five aspects: 1. The aspect of establishing the ground; 2. The aspect of establishing mind as disturbed or undisturbed; 3. The aspect of establishing arising or non-arising; 4. The aspect of establishing states; 5. The aspect of establishing ultimate meaning.
The aspect of establishing the ground: The ground corresponding to the five consciousnesses, the mind ground, the ground with coarse thought and subtle thought, the ground with only subtle thought, these four are invariably 'Mindful Ground'. In the ground without coarse thought and subtle thought, except for the Non-Perception Samādhi (asañjñā-samādhi), the Non-Perception Birth (asañjñā-bhava), and the Cessation Attainment (nirodha-samāpatti), the rest are invariably 'Mindful Ground'. If it is Non-Perception Samādhi, Non-Perception Birth, and Cessation Attainment, then it is 'Mindless Ground'.
The aspect of establishing mind as disturbed or undisturbed: The mind deluded by the four inversions is called 'Disturbed Mind'. If the mind is not deluded by the four inversions, it is called 'Undisturbed Mind'. Here, 'Disturbed Mind' is also called 'Mindless', because its nature is lost. Just as in the world, when people see someone with a crazed mind, they say this person is 'Mindless', because the crazed mind has lost its original nature. In this aspect, various inverted and confused minds are called 'Mindless Ground', and minds that are not inverted and confused are called 'Mindful Ground'.
The aspect of establishing arising or non-arising: Due to eight conditions, the mind either arises or does not arise. Namely, the destruction of the roots (senses), the non-appearance of the object, the lack of attention, the unattainment (of samādhi, etc.), opposition (to samādhi, etc.), having been cut off (afflictions), having ceased (feelings), having arisen (other thoughts), these causes lead to the non-arising of the mind. Due to various conditions contrary to these, the mind is able to arise. Here, if the conditions for the arising of the mind are complete, the mind is able to arise, called 'Mindful Ground'. If the conditions for the non-arising of the mind are encountered, the mind does not arise, called 'Mindless Ground'.
The aspect of establishing states: Except for six states, it should be known that the rest are called 'Mindful Ground'. What are the six? Namely, the state of mindless sleep, the state of mindless fainting, the state of Non-Perception Samādhi (asañjñā-samādhi), the state of Non-Perception Birth (asañjñā-bhava), the state of Cessation Attainment (nirodha-samāpatti), and the state of Nirvāṇa Realm with no remainder (anupadhiśeṣa-nirvāṇa-dhātu). These six states are called 'Mindless Ground'.
The aspect of establishing ultimate meaning: Only in the Nirvāṇa Realm with no remainder (anupadhiśeṣa-nirvāṇa-dhātu) is there 'No Mind'.
地。何以故。於此界中。阿賴耶識亦永滅故。所餘諸位。轉識滅故。名無心地。阿賴耶識未永滅盡。于第一義。非無心地。
本地分中聞所成地第十之一
已說有心無心地。云何聞所成地。謂若略說。於五明處名句文身無量差別。覺慧為先。聽聞領受。讀誦憶念。又于依止名身句身文身義中。無倒解了。如是名為聞所成地。何等名五明處。謂內明處。醫方明處。因明處。聲明處。工業明處。
云何內明處。當知略說由四種相。一由事施設建立相。二由想差別施設建立相。三由攝聖教義相。四由佛教所應知處相。
云何事施設建立相。謂三種事總攝一切諸佛言教。一素怛纜事。二毗奈耶事。三摩怛履迦事。如是三事。攝事分中當廣分別。
云何想差別施設建立相。嗢拖南曰。
句迷惑戲論 住真實凈妙 寂靜性道理 假施設現觀
云何句。謂內六處。無量境界。無量方所。無量時分。復有三界。謂欲界色界無色界。又有三界。謂小千世界。中千世界。三千大千世界。復有四眾。謂在家眾。出家眾。鄔波索迦眾。非人眾。復有三受。謂苦受樂受不苦不樂受。復有三世。謂過去世未來世現在世。復有三寶。謂佛寶法寶僧寶。復有三法。謂善法不善法無記法。復有三雜染。謂
【現代漢語翻譯】 現代漢語譯本：什麼是『無心地』？因為在這個世界中，阿賴耶識（Ālaya-vijñāna，儲存識）也永遠滅盡了。其餘的諸識，因為轉識滅盡的緣故，稱為『無心地』。阿賴耶識沒有永遠滅盡，對於第一義諦來說，就不是『無心地』。
本地分中聞所成地第十之一
已經說了『有心』和『無心地』。什麼是『聞所成地』？如果簡略地說，對於五明處（Pañcavidyāsthāna）的名、句、文身（語素）的無量差別，以覺慧為先導，聽聞領受，讀誦憶念，又對於依止名身、句身、文身之義中，沒有顛倒的理解，像這樣就稱為『聞所成地』。什麼是五明處？就是內明處（adhyātma-vidyāsthāna），醫方明處（cikitsā-vidyāsthāna），因明處（hetu-vidyāsthāna），聲明處（śabda-vidyāsthāna），工業明處（śilpakarma-vidyāsthāna）。
什麼是內明處？應當知道，簡略地說，由四種相構成：一、由事施設建立相；二、由想差別施設建立相；三、由攝聖教義相；四、由佛教所應知處相。
什麼是事施設建立相？就是三種事總攝一切諸佛的言教：一、素怛纜事（sūtra，經）；二、毗奈耶事（vinaya，律）；三、摩怛履迦事（mātṛkā，論）。這三種事，在攝事分中應當廣為分別。
什麼是想差別施設建立相？偈頌說：
句、迷惑、戲論， 住、真實、凈妙， 寂靜、性、道理， 假施設、現觀。
什麼是句？就是內六處（adhyātma-ṣaḍāyatana），無量境界，無量方所，無量時分。又有三界（trayo dhātavaḥ），即欲界（kāma-dhātu）。又有三界，即小千世界（sahasrī-cūḍika-loka-dhātu），中千世界（dvisāhasrī-madhyama-loka-dhātu），三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu）。又有四眾（catasraḥ pariṣadaḥ），即在家眾，出家眾，鄔波索迦眾（upāsaka，近事男），非人眾。又有三受（tisro vedanāḥ），即苦受（duḥkha-vedanā），樂受（sukha-vedanā），不苦不樂受（aduḥkhāsukha-vedanā）。又有三世（trayo 'dhvānaḥ），即過去世（atīta），未來世（anāgata），現在世（pratyutpanna）。又有三寶（triratna），即佛寶（buddha-ratna），法寶（dharma-ratna），僧寶（saṃgha-ratna）。又有三法，即善法（kuśala-dharma），不善法（akuśala-dharma），無記法（avyākṛta-dharma）。又有三雜染，即……
【English Translation】 English version: What is meant by 'mindlessness'? It is because in this realm, the Ālaya-vijñāna (store consciousness) is also eternally extinguished. The remaining consciousnesses are called 'mindlessness' because the transformed consciousnesses are extinguished. If the Ālaya-vijñāna is not eternally extinguished, then with respect to the ultimate truth, it is not 'mindlessness'.
The Tenth-First, Ground Attained Through Hearing, in the Section on the Local Ground
Having spoken of 'having mind' and 'mindlessness', what is the 'ground attained through hearing'? Briefly speaking, with respect to the countless differences in names, phrases, and phonemes (graphemes) of the five sciences (Pañcavidyāsthāna), taking awakened wisdom as the precursor, listening, receiving, reciting, and recollecting, and also with respect to the meanings of relying on name-bodies, phrase-bodies, and phoneme-bodies, having non-inverted understanding, this is called the 'ground attained through hearing'. What are the five sciences? They are the science of inner knowledge (adhyātma-vidyāsthāna), the science of medicine (cikitsā-vidyāsthāna), the science of logic (hetu-vidyāsthāna), the science of language (śabda-vidyāsthāna), and the science of crafts (śilpakarma-vidyāsthāna).
What is the science of inner knowledge? It should be known that, briefly speaking, it is constituted by four aspects: first, the aspect of establishing through the designation of things; second, the aspect of establishing through the designation of differences in conceptions; third, the aspect of encompassing the meaning of the holy teachings; and fourth, the aspect of what should be known according to the Buddha's teachings.
What is the aspect of establishing through the designation of things? It is that three things encompass all the teachings of all the Buddhas: first, matters of the Sūtra (sūtra); second, matters of the Vinaya (vinaya); and third, matters of the Mātṛkā (mātṛkā). These three matters should be extensively distinguished in the Section on Encompassing Matters.
What is the aspect of establishing through the designation of differences in conceptions? The summary verse says:
Phrase, delusion, playfulness, Dwelling, truth, purity, excellence, Tranquility, nature, reasoning, Provisional designation, direct perception.
What is a phrase? It is the six internal sense bases (adhyātma-ṣaḍāyatana), countless realms, countless locations, countless time divisions. Also, there are the three realms (trayo dhātavaḥ), namely the desire realm (kāma-dhātu). Also, there are the three realms, namely the small chiliocosm (sahasrī-cūḍika-loka-dhātu), the medium chiliocosm (dvisāhasrī-madhyama-loka-dhātu), and the great trichiliocosm (trisāhasra-mahāsāhasra-loka-dhātu). Also, there are the four assemblies (catasraḥ pariṣadaḥ), namely the lay assembly, the monastic assembly, the Upāsaka assembly (upāsaka), and the non-human assembly. Also, there are the three feelings (tisro vedanāḥ), namely painful feeling (duḥkha-vedanā), pleasant feeling (sukha-vedanā), and neither-painful-nor-pleasant feeling (aduḥkhāsukha-vedanā). Also, there are the three times (trayo 'dhvānaḥ), namely the past (atīta), the future (anāgata), and the present (pratyutpanna). Also, there are the three jewels (triratna), namely the Buddha jewel (buddha-ratna), the Dharma jewel (dharma-ratna), and the Saṃgha jewel (saṃgha-ratna). Also, there are the three dharmas, namely wholesome dharma (kuśala-dharma), unwholesome dharma (akuśala-dharma), and unspecified dharma (avyākṛta-dharma). Also, there are the three defilements, namely...
煩惱雜染。業雜染。生雜染。復有四聖諦。謂苦聖諦。集聖諦。滅聖諦。道聖諦。復有九次第等至。謂初靜慮等至。乃至。滅想受等至。復有三十七菩提分法。謂四念住。四正斷。四神足。五根。五力。七覺支。八道支。復有四沙門果。謂預流果。一來果。不還果。最勝阿羅漢果。復有眾多勝妙功德。謂無量解脫。勝處遍處。無諍愿智。無礙解六神通等。復有方廣大乘五事。謂相名分別真如正智。復有二空性。謂補特伽羅空性。及法空性。復有二無我性。謂補特伽羅無我性。及法無我性。復有遠離二邊處中觀行。謂離增益邊。離損減邊。復有四種真實。謂世間所成真實。道理所成真實。煩惱障凈智所行真實。所知障凈智所行真實。復有四尋思。謂名尋思。事尋思。自性假立尋思。差別假立尋思。復有四如實遍智。謂名尋思所引如實遍智。事尋思所引如實遍智。自性假立尋思所引如實遍智。差別假立尋思所引如實遍智。復有三種自性。謂遍計所執自性。依他起自性。圓成實自性。復有三無性性。謂相無性性。生無性性。勝義無性性。復有五相大菩提。謂自性故。功能故。方便故。轉故。還故。復有五種大乘。一種子。二趣入。三次第。四正行。五正行果。最初發心。悲愍有情。波羅蜜多。攝眾生事。自他相續成熟。復有
【現代漢語翻譯】 現代漢語譯本 煩惱雜染（Klesha Samklesha，煩惱的染污）。業雜染（Karma Samklesha，業的染污）。生雜染（Janma Samklesha，生的染污）。 復有四聖諦（Arya Satya，佛教的四個真理），謂苦聖諦（Duhkha Satya，關於苦的真理）。集聖諦（Samudaya Satya，關於苦的起因的真理）。滅聖諦（Nirodha Satya，關於苦的止息的真理）。道聖諦（Marga Satya，關於通往苦的止息的道路的真理）。 復有九次第等至（Anupurva Vihara Samapatti，九種次第的禪定），謂初靜慮等至（Prathama Dhyana Samapatti，初禪的等至）。乃至。滅想受等至（Nirodha Samjna Vedayita Samapatti，滅盡定）。 復有三十七菩提分法（Bodhipaksika Dharma，通往覺悟的三十七種修行方法），謂四念住（Sati Patthana，四種正念）。四正斷（Samyak Prahana，四種正勤）。四神足（Rddhi Pada，四種如意足）。五根（Indriya，五種根）。五力（Bala，五種力）。七覺支（Bojjhanga，七種覺悟的因素）。八道支（Arya Ashtanga Marga，八正道）。 復有四沙門果（Sramana Phala，修道者的四種果位），謂預流果（Srotapanna Phala，入流果）。一來果（Sakrdagamin Phala，一來果）。不還果（Anagamin Phala，不還果）。最勝阿羅漢果（Arhat Phala，阿羅漢果）。 復有眾多勝妙功德，謂無量解脫（Apramana Vimoksha，無量解脫）。勝處遍處（Abhibhayatana，勝處和遍處）。無諍愿智（Arana Jnana，無諍智）。無礙解（Pratisamvid，四無礙解）。六神通等（Sadabhijna，六神通）。 復有方廣大乘五事，謂相（Lakshana，相）。名（Nama，名）。分別（Vikalpa，分別）。真如（Tathata，真如）。正智（Samyak Jnana，正智）。 復有二空性，謂補特伽羅空性（Pudgala Shunyata，人無我性）。及法空性（Dharma Shunyata，法無我性）。 復有二無我性，謂補特伽羅無我性（Pudgala Nairatmya，人無我性）。及法無我性（Dharma Nairatmya，法無我性）。 復有遠離二邊處中觀行，謂離增益邊（Samaropa Anta，增益邊）。離損減邊（Apavada Anta，損減邊）。 復有四種真實，謂世間所成真實（Samvrti Satya，世俗諦）。道理所成真實（Paramartha Satya，勝義諦）。煩惱障凈智所行真實（Klesavarana Visuddhi Jnana Gocara Satya，煩惱障清凈智所行真實）。所知障凈智所行真實（Jneyavarana Visuddhi Jnana Gocara Satya，所知障清凈智所行真實）。 復有四尋思，謂名尋思（Nama Vitarka，名尋思）。事尋思（Artha Vitarka，事尋思）。自性假立尋思（Svabhava Prajnapti Vitarka，自性假立尋思）。差別假立尋思（Visesa Prajnapti Vitarka，差別假立尋思）。 復有四如實遍智，謂名尋思所引如實遍智（Nama Vitarka Pratisarana Yatha Bhuta Parijnana，名尋思所引如實遍智）。事尋思所引如實遍智（Artha Vitarka Pratisarana Yatha Bhuta Parijnana，事尋思所引如實遍智）。自性假立尋思所引如實遍智（Svabhava Prajnapti Vitarka Pratisarana Yatha Bhuta Parijnana，自性假立尋思所引如實遍智）。差別假立尋思所引如實遍智（Visesa Prajnapti Vitarka Pratisarana Yatha Bhuta Parijnana，差別假立尋思所引如實遍智）。 復有三種自性，謂遍計所執自性（Parikalpita Svabhava，遍計所執性）。依他起自性（Paratantra Svabhava，依他起性）。圓成實自性（Parinispanna Svabhava，圓成實性）。 復有三無性性，謂相無性性（Lakshana Nihsvabhavata，相無自性）。生無性性（Utpatti Nihsvabhavata，生無自性）。勝義無性性（Paramartha Nihsvabhavata，勝義無自性）。 復有五相大菩提，謂自性故（Svabhava，自性）。功能故（Karma，功能）。方便故（Upaya，方便）。轉故（Parivrtti，轉變）。還故（Avrtti，迴歸）。 復有五種大乘，一種子（Bija，種子）。二趣入（Avasthana，趣入）。三次第（Krama，次第）。四正行（Pratipatti，正行）。五正行果（Pratipatti Phala，正行果）。最初發心（Prathama Citta Utpada，最初發菩提心）。悲愍有情（Karuna Sattveshu，對眾生生起悲憫）。波羅蜜多（Paramita，波羅蜜多）。攝眾生事（Sattvasamgrahavastu，攝受眾生的事）。自他相續成熟（Paripaka，自他相續成熟）。 復有
【English Translation】 English version Klesha Samklesha (Defilement of Afflictions). Karma Samklesha (Defilement of Actions). Janma Samklesha (Defilement of Birth). Furthermore, there are the Four Noble Truths (Arya Satya): namely, the Noble Truth of Suffering (Duhkha Satya), the Noble Truth of the Origin of Suffering (Samudaya Satya), the Noble Truth of the Cessation of Suffering (Nirodha Satya), and the Noble Truth of the Path to the Cessation of Suffering (Marga Satya). Furthermore, there are the Nine Successive Attainments (Anupurva Vihara Samapatti): namely, the Attainment of the First Dhyana (Prathama Dhyana Samapatti), up to the Attainment of the Cessation of Perception and Feeling (Nirodha Samjna Vedayita Samapatti). Furthermore, there are the Thirty-Seven Factors of Enlightenment (Bodhipaksika Dharma): namely, the Four Foundations of Mindfulness (Sati Patthana), the Four Right Exertions (Samyak Prahana), the Four Bases of Supernormal Powers (Rddhi Pada), the Five Roots (Indriya), the Five Powers (Bala), the Seven Factors of Enlightenment (Bojjhanga), and the Eightfold Noble Path (Arya Ashtanga Marga). Furthermore, there are the Four Fruits of a Contemplative Life (Sramana Phala): namely, the Fruit of Stream-Entry (Srotapanna Phala), the Fruit of Once-Returning (Sakrdagamin Phala), the Fruit of Non-Returning (Anagamin Phala), and the Supreme Fruit of Arhatship (Arhat Phala). Furthermore, there are numerous excellent qualities, namely, the Immeasurable Liberations (Apramana Vimoksha), the Mastery of the Spheres (Abhibhayatana) and the All-Encompassing Spheres, the Wisdom of Non-Contention (Arana Jnana), the Analytical Knowledges (Pratisamvid), the Six Supernormal Powers (Sadabhijna), and so forth. Furthermore, there are the Five Aspects of the Vast Vehicle (Mahayana): namely, Characteristics (Lakshana), Names (Nama), Distinctions (Vikalpa), Suchness (Tathata), and Correct Knowledge (Samyak Jnana). Furthermore, there are the Two Emptinesses: namely, the Emptiness of the Person (Pudgala Shunyata) and the Emptiness of Phenomena (Dharma Shunyata). Furthermore, there are the Two No-Selves: namely, the No-Self of the Person (Pudgala Nairatmya) and the No-Self of Phenomena (Dharma Nairatmya). Furthermore, there is the Middle Way View, which avoids the two extremes: namely, the extreme of addition (Samaropa Anta) and the extreme of subtraction (Apavada Anta). Furthermore, there are the Four Realities: namely, the Reality Established by Convention (Samvrti Satya), the Reality Established by Reason (Paramartha Satya), the Reality Experienced by the Wisdom Purified of the Defilement Obscuration (Klesavarana Visuddhi Jnana Gocara Satya), and the Reality Experienced by the Wisdom Purified of the Cognitive Obscuration (Jneyavarana Visuddhi Jnana Gocara Satya). Furthermore, there are the Four Kinds of Investigation (Vitarka): namely, Investigation of Names (Nama Vitarka), Investigation of Objects (Artha Vitarka), Investigation of Self-Established Concepts (Svabhava Prajnapti Vitarka), and Investigation of Differentiated Concepts (Visesa Prajnapti Vitarka). Furthermore, there are the Four Kinds of Thorough Knowledge of Reality: namely, the Thorough Knowledge of Reality Arising from the Investigation of Names (Nama Vitarka Pratisarana Yatha Bhuta Parijnana), the Thorough Knowledge of Reality Arising from the Investigation of Objects (Artha Vitarka Pratisarana Yatha Bhuta Parijnana), the Thorough Knowledge of Reality Arising from the Investigation of Self-Established Concepts (Svabhava Prajnapti Vitarka Pratisarana Yatha Bhuta Parijnana), and the Thorough Knowledge of Reality Arising from the Investigation of Differentiated Concepts (Visesa Prajnapti Vitarka Pratisarana Yatha Bhuta Parijnana). Furthermore, there are the Three Natures: namely, the Imagined Nature (Parikalpita Svabhava), the Dependent Nature (Paratantra Svabhava), and the Perfected Nature (Parinispanna Svabhava). Furthermore, there are the Three Absence of Inherent Existence (Nihsvabhavata): namely, the Absence of Inherent Existence of Characteristics (Lakshana Nihsvabhavata), the Absence of Inherent Existence of Production (Utpatti Nihsvabhavata), and the Absence of Inherent Existence in the Ultimate Sense (Paramartha Nihsvabhavata). Furthermore, there are the Five Aspects of Great Enlightenment (Maha Bodhi): namely, because of its Nature (Svabhava), because of its Function (Karma), because of its Means (Upaya), because of its Transformation (Parivrtti), and because of its Return (Avrtti). Furthermore, there are the Five Aspects of the Great Vehicle (Mahayana): namely, Seed (Bija), Entrance (Avasthana), Sequence (Krama), Correct Practice (Pratipatti), and the Fruit of Correct Practice (Pratipatti Phala). The Initial Generation of the Mind (Prathama Citta Utpada), Compassion for Sentient Beings (Karuna Sattveshu), Perfections (Paramita), the Means of Gathering Beings (Sattvasamgrahavastu), and the Maturation of One's Own and Others' Streams of Consciousness (Paripaka). Furthermore, there are
五無量想。謂有情界無量想。世界無量想。法界無量想。所調伏界無量想。調伏方便界無量想。復有真實義隨至。謂於一切無量法中。遍隨至真如及於彼智。復有不思議威德勝解無障礙智。三十二大士夫相。八十種隨形相。四種一切相清凈。十力四無所畏。三念住三不護。大悲無忘失法。拔除習氣一切相妙智等。如是諸句。略唯二句。謂聲聞乘中所說句。及大乘中所說句。
云何迷惑。謂四顛倒。一于無常計常顛倒。二于苦計樂顛倒。三于不凈計凈顛倒。四于無我計我顛倒。
云何戲論。謂一切煩惱及雜煩惱諸蘊。云何住。謂四識住或七識住。
云何真實。謂真如及四聖諦。
云何凈。謂三清凈性。一自體清凈性。二境界清凈性。三分位清凈性。
云何妙。謂佛法僧寶名最微妙。墮最第一施設中故。
云何寂靜。謂從善法欲。乃至。一切菩提分法。及所得果。皆名寂靜。
云何性。謂諸法體相。若自相。若共相。若假立相。若因相。若果相等。
云何道理。謂諸緣起及四道理。
云何假施設。謂于唯法。假立補特伽羅。及於唯相。假立諸法。
云何現觀。謂六現觀。如有尋有伺地已說。複次嗢拖南曰。
方所位分別 作執持增減 冥言所覺上
【現代漢語翻譯】 現代漢語譯本： 五無量想，指的是有情界無量想、世界無量想、法界無量想、所調伏界無量想、調伏方便界無量想。此外，還有真實義隨至，即於一切無量法中，普遍隨至真如（Tathata，事物的真實本性）以及對於真如的智慧。還有不可思議的威德勝解無障礙智、三十二大丈夫相、八十種隨形好、四種一切相清凈、十力、四無所畏、三念住、三不護、大悲、無忘失法、拔除習氣一切相妙智等。以上這些內容，概括起來只有兩類：聲聞乘（Śrāvakayāna，小乘）中所說的內容，以及大乘（Mahāyāna，大乘）中所說的內容。
什麼是迷惑？指的是四顛倒：一、于無常計常的顛倒；二、于苦計樂的顛倒；三、于不凈計凈的顛倒；四、于無我計我的顛倒。
什麼是戲論？指的是一切煩惱以及雜煩惱諸蘊。 什麼是住？指的是四識住或者七識住。
什麼是真實？指的是真如（Tathata，事物的真實本性）以及四聖諦（Four Noble Truths）。
什麼是凈？指的是三種清凈性：一、自體清凈性；二、境界清凈性；三、分位清凈性。
什麼是妙？指的是佛法僧三寶，名為最微妙，因為它們屬於最殊勝、最第一的施設。
什麼是寂靜？指的是從善法欲開始，乃至一切菩提分法，以及所獲得的果，都名為寂靜。
什麼是性？指的是諸法的體相，無論是自相、共相、假立相、因相還是果相等。
什麼是道理？指的是諸緣起以及四道理。
什麼是假施設？指的是在唯有法的情況下，假立補特伽羅（Pudgala，補特伽羅，意為「人」或「個體」），以及在唯有相的情況下，假立諸法。
什麼是現觀？指的是六現觀，如《有尋有伺地》中所說。再次，總結偈頌說：
方所位分別，作執持增減，冥言所覺上。
【English Translation】 English version: The five immeasurable thoughts refer to the immeasurable thought of sentient beings realm, the immeasurable thought of world realm, the immeasurable thought of Dharma realm, the immeasurable thought of the realm to be tamed, and the immeasurable thought of taming methods. Furthermore, there is the attainment of true meaning, which means universally attaining Suchness (Tathata, the true nature of things) and the wisdom of it in all immeasurable Dharmas. There are also inconceivable majestic virtue, superior understanding, unobstructed wisdom, the thirty-two marks of a great man, the eighty minor marks, the four kinds of purity of all aspects, the ten powers, the four fearlessnesses, the three mindfulnesses, the three non-protections, great compassion, non-forgetfulness of Dharma, the all-aspect wonderful wisdom of eradicating habitual tendencies, and so on. These phrases can be summarized into two categories: the phrases spoken in the Śrāvakayāna (Hearer Vehicle) and the phrases spoken in the Mahāyāna (Great Vehicle).
What is delusion? It refers to the four inversions: first, the inversion of considering permanence in impermanence; second, the inversion of considering pleasure in suffering; third, the inversion of considering purity in impurity; fourth, the inversion of considering self in non-self.
What is discursive proliferation? It refers to all afflictions and the aggregates of mixed afflictions. What is abiding? It refers to the four abidings of consciousness or the seven abidings of consciousness.
What is reality? It refers to Suchness (Tathata, the true nature of things) and the Four Noble Truths.
What is purity? It refers to the three kinds of purity: first, the purity of self-nature; second, the purity of the realm; third, the purity of the divisions.
What is wonderful? It refers to the Three Jewels of Buddha, Dharma, and Sangha, which are called the most wonderful because they belong to the most supreme and foremost establishment.
What is tranquility? It refers to everything from the desire for wholesome Dharma to all the factors of enlightenment and the results obtained, all of which are called tranquility.
What is nature? It refers to the essence and characteristics of all Dharmas, whether it is self-characteristic, common characteristic, conventionally established characteristic, causal characteristic, or resultant characteristic, and so on.
What is reason? It refers to all dependent origination and the four kinds of reason.
What is provisional designation? It refers to the provisional establishment of a person (Pudgala, meaning 'person' or 'individual') in the case of only Dharmas, and the provisional establishment of all Dharmas in the case of only characteristics.
What is direct perception? It refers to the six direct perceptions, as described in the 'Ground of Investigation and Analysis'. Furthermore, the summary verse says:
Location, place, and position are distinguished, acting, holding, increasing, and decreasing, obscure words, what is perceived above.
遠離轉藏護
云何方所。謂色蘊。
云何位。謂受蘊。
云何分別。謂想蘊。
云何作。謂行蘊。
云何執持。謂識蘊。
云何增。謂有二種。一煩惱增。二業增。如增。
有二種。當知減亦爾。
云何冥。謂無明及疑。
云何言。謂諸如來十二分教。說名為言。云何。
所覺。謂彼彼言音所說之義。名為所覺云何上。謂四沙門果。
云何遠離。謂五種遠離。一惡行遠離。二欲遠離。三資具遠離。四憒鬧遠離。五煩惱遠離云何轉謂三界五趣云何藏護。謂追戀過去。希慕未來。耽著現在。複次嗢拖南曰。
思擇與現行 睡眠及相屬 諸相攝相應 說任持次第
云何思擇。謂一行。順前句。順后句。四句。無事句。復有有色法無色法。有見法無見法。有對法無對法。有漏法無漏法。有為法無為法。有諍法無諍法。有味著法無味著法。依耽嗜法依出離法。世間法出世間法。有系屬法無系屬法。內法外法。粗法細法。劣法勝法。遠法近法。有所緣法無所緣法。相應法不相應法。有行法無行法。有依法無依法。因法非因法。果法非果法。異熟法非異熟法。有因法非有因法。有果法非有果法。有異熟法非有異熟法。有執受法無執受法。
【現代漢語翻譯】 現代漢語譯本 遠離轉藏護
什麼是方所（fang suo，處所）？指的是色蘊（se yun，色之積聚）。
什麼是位（wei，位置）？指的是受蘊（shou yun，感受之積聚）。
什麼是分別（fen bie，分別）？指的是想蘊（xiang yun，思想之積聚）。
什麼是作（zuo，作為）？指的是行蘊（xing yun，行為之積聚）。
什麼是執持（zhi chi，執持）？指的是識蘊（shi yun，意識之積聚）。
什麼是增（zeng，增長）？有兩種：一是煩惱增（fan nao zeng，煩惱增長），二是業增（ye zeng，業力增長）。如增長一樣。
有兩種，應當知道減（jian，減少）也是如此。
什麼是冥（ming，昏暗）？指的是無明（wu ming，無知）和疑（yi，懷疑）。
什麼是言（yan，言語）？指的是諸如來（zhu ru lai，諸佛）的十二分教（shi er fen jiao，十二種型別的教法），被稱為言語。什麼是所覺（suo jue，所覺悟）？
指的是那些言語音所說的意義，被稱為所覺。什麼是上（shang，上等）？指的是四沙門果（si sha men guo，四種修行證果的境界）。
什麼是遠離（yuan li，遠離）？指的是五種遠離：一是惡行遠離（e xing yuan li，遠離惡行），二是欲遠離（yu yuan li，遠離慾望），三是資具遠離（zi ju yuan li，遠離資生之物），四是憒鬧遠離（kui nao yuan li，遠離喧囂），五是煩惱遠離（fan nao yuan li，遠離煩惱）。什麼是轉（zhuan，流轉）？指的是三界五趣（san jie wu qu，三界五道）。什麼是藏護（cang hu，藏匿守護）？指的是追戀過去（zhui lian guo qu，追憶迷戀過去），希慕未來（xi mu wei lai，希望羨慕未來），耽著現在（dan zhuo xian zai，沉溺執著現在）。再次，偈頌說：
思擇與現行，睡眠及相屬，諸相攝相應，說任持次第。
什麼是思擇（si ze，思考選擇）？指的是一行（yi xing，一種行為），順前句（shun qian ju，順應前一句），順后句（shun hou ju，順應后一句），四句（si ju，四句），無事句（wu shi ju，無意義的句子）。又有有色法（you se fa，有形之法）無色法（wu se fa，無形之法），有見法（you jian fa，可見之法）無見法（wu jian fa，不可見之法），有對法（you dui fa，有對礙之法）無對法（wu dui fa，無對礙之法），有漏法（you lou fa，有煩惱之法）無漏法（wu lou fa，無煩惱之法），有為法（you wei fa，有造作之法）無為法（wu wei fa，無造作之法），有諍法（you zheng fa，有爭論之法）無諍法（wu zheng fa，無爭論之法），有味著法（you wei zhuo fa，有貪著之法）無味著法（wu wei zhuo fa，無貪著之法），依耽嗜法（yi dan shi fa，依賴貪慾之法）依出離法（yi chu li fa，依賴出離之法），世間法（shi jian fa，世間之法）出世間法（chu shi jian fa，出世間之法），有系屬法（you xi shu fa，有繫縛之法）無系屬法（wu xi shu fa，無繫縛之法），內法（nei fa，內在之法）外法（wai fa，外在之法），粗法（cu fa，粗糙之法）細法（xi fa，精細之法），劣法（lie fa，低劣之法）勝法（sheng fa，殊勝之法），遠法（yuan fa，遙遠之法）近法（jin fa，接近之法），有所緣法（you suo yuan fa，有攀緣之法）無所緣法（wu suo yuan fa，無攀緣之法），相應法（xiang ying fa，相應之法）不相應法（bu xiang ying fa，不相應之法），有行法（you xing fa，有為之法）無行法（wu xing fa，無為之法），有依法（you yi fa，有依賴之法）無依法（wu yi fa，無依賴之法），因法（yin fa，因緣之法）非因法（fei yin fa，非因緣之法），果法（guo fa，果報之法）非果法（fei guo fa，非果報之法），異熟法（yi shu fa，異熟果之法）非異熟法（fei yi shu fa，非異熟果之法），有因法（you yin fa，有因之法）非有因法（fei you yin fa，非有因之法），有果法（you guo fa，有果之法）非有果法（fei you guo fa，非有果之法），有異熟法（you yi shu fa，有異熟之法）非有異熟法（fei you yi shu fa，非有異熟之法），有執受法（you zhi shou fa，有執受之法）無執受法（wu zhi shou fa，無執受之法）。
【English Translation】 English version Separation, Transformation, Storage, and Protection
What is 'location' (fang suo)? It refers to the Skandha (yun) of Form (se).
What is 'position' (wei)? It refers to the Skandha of Feeling (shou).
What is 'discrimination' (fen bie)? It refers to the Skandha of Perception (xiang).
What is 'action' (zuo)? It refers to the Skandha of Volition or Mental Formations (xing).
What is 'maintenance' (zhi chi)? It refers to the Skandha of Consciousness (shi).
What is 'increase' (zeng)? There are two types: increase of afflictions (fan nao zeng) and increase of karma (ye zeng). It is like increase.
There are two types; know that decrease (jian) is also like this.
What is 'darkness' (ming)? It refers to ignorance (wu ming) and doubt (yi).
What is 'speech' (yan)? It refers to the twelve divisions of the teachings (shi er fen jiao) of the Tathagatas (zhu ru lai), which are called speech. What is 'that which is perceived' (suo jue)?
It refers to the meaning spoken by those sounds, which is called 'that which is perceived'. What is 'superior' (shang)? It refers to the four fruits of a Shramana (si sha men guo).
What is 'separation' (yuan li)? It refers to five types of separation: separation from evil conduct (e xing yuan li), separation from desires (yu yuan li), separation from requisites (zi ju yuan li), separation from commotion (kui nao yuan li), and separation from afflictions (fan nao yuan li). What is 'transformation' (zhuan)? It refers to the three realms and five paths (san jie wu qu). What is 'storage and protection' (cang hu)? It refers to longing for the past (zhui lian guo qu), hoping for the future (xi mu wei lai), and being attached to the present (dan zhuo xian zai). Furthermore, the summary verse says:
'Reflection and present action, sleep and relatedness, all aspects gathered and corresponding, explain the order of maintenance.'
What is 'reflection' (si ze)? It refers to a single action (yi xing), following the previous phrase (shun qian ju), following the subsequent phrase (shun hou ju), four phrases (si ju), meaningless phrases (wu shi ju). Furthermore, there are forms (you se fa) and formlessness (wu se fa), visibility (you jian fa) and invisibility (wu jian fa), resistance (you dui fa) and non-resistance (wu dui fa), defilement (you lou fa) and non-defilement (wu lou fa), conditioned (you wei fa) and unconditioned (wu wei fa), conflict (you zheng fa) and non-conflict (wu zheng fa), attachment (you wei zhuo fa) and non-attachment (wu wei zhuo fa), dependence on craving (yi dan shi fa) and dependence on renunciation (yi chu li fa), mundane (shi jian fa) and supramundane (chu shi jian fa), bondage (you xi shu fa) and non-bondage (wu xi shu fa), internal (nei fa) and external (wai fa), coarse (cu fa) and subtle (xi fa), inferior (lie fa) and superior (sheng fa), distant (yuan fa) and near (jin fa), object of perception (you suo yuan fa) and no object of perception (wu suo yuan fa), correspondence (xiang ying fa) and non-correspondence (bu xiang ying fa), activity (you xing fa) and inactivity (wu xing fa), dependence (you yi fa) and non-dependence (wu yi fa), cause (yin fa) and non-cause (fei yin fa), result (guo fa) and non-result (fei guo fa), vipaka (yi shu fa) and non-vipaka (fei yi shu fa), with cause (you yin fa) and without cause (fei you yin fa), with result (you guo fa) and without result (fei you guo fa), with vipaka (you yi shu fa) and without vipaka (fei you yi shu fa), appropriation (you zhi shou fa) and non-appropriation (wu zhi shou fa).
大種造法非大種造法。同分法彼同分法。有上法無上法。又有過去法未來法現在法。善法不善法無記法。欲系法色系法無色系法。學法無學法非學非無學法。見所斷法修所斷法無斷法。又有四緣。謂因緣。等無間緣。所緣緣。增上緣。又有四依。一法是依。非補特伽羅。二義是依。非文。三了義經是依。非不了義。四智是依。非識。又有四無量法。四念住法。四正斷法。四神足法。五根法。五力法。七覺支法。八支聖道法。四行跡法。四法跡法。奢摩他法。毗缽舍那法。增上戒法。增上心法。增上慧法。解脫法。勝處法。遍處法。如是等法。無量無邊。應當思擇。
云何現行。謂諸煩惱纏。
云何睡眠。謂諸煩惱隨眠。
云何相屬。謂內六處。於一身中。當知展轉互相系屬。又若此法能引彼法。當知此彼互相系屬。又諸根境。當知能取所取互相系屬。
云何攝。謂十六種攝。一界攝。二相攝。三種類攝。四分位攝。五不相離攝。六時攝。七方攝。八一分攝。九具分攝。十勝義攝。十一蘊攝。十二界攝。十三處攝。十四緣起攝。十五處非處攝。十六根攝。
云何相應。當知此相略有五種。一與他性相應非自性。二於他性中。與不相違相應非相違。三于不相違中軟中上品與軟中上品自相應
【現代漢語翻譯】 現代漢語譯本 大種所造之法與非大種所造之法。同分法與彼同分法。有上法與無上法。又有過去法、未來法、現在法。善法、不善法、無記法。欲界系法、色界系法、無色界系法。學法、無學法、非學非無學法。見所斷法、修所斷法、無斷法。又有四緣：因緣、等無間緣、所緣緣、增上緣。又有四依：一、法是所依，而非補特伽羅（人）。二、義是所依，而非文（字句）。三、了義經是所依，而非不了義經。四、智是所依，而非識。又有四無量法、四念住法、四正斷法、四神足法、五根法、五力法、七覺支法、八支聖道法、四行跡法、四法跡法、奢摩他（止）法、毗缽舍那（觀）法、增上戒法、增上心法、增上慧法、解脫法、勝處法、遍處法。如是等等法，無量無邊，應當思擇。
什麼是現行？指的是諸煩惱纏縛。
什麼是睡眠？指的是諸煩惱隨眠。
什麼是相屬？指的是內六處（眼、耳、鼻、舌、身、意）。在一個身體中，應當知道它們輾轉互相系屬。又如果此法能夠引生彼法，應當知道此法與彼法互相系屬。又諸根與境，應當知道能取與所取互相系屬。
什麼是攝？指的是十六種攝：一、界攝。二、相攝。三、種類攝。四、分位攝。五、不相離攝。六、時攝。七、方攝。八、一分攝。九、具分攝。十、勝義攝。十一、蘊攝。十二、界攝。十三、處攝。十四、緣起攝。十五、處非處攝。十六、根攝。
什麼是相應？應當知道此相略有五種：一、與他性相應，而非自性。二、於他性中，與不相違相應，而非相違。三、于不相違中，軟、中、上品與軟、中、上品各自相應。
【English Translation】 English version The Dharma created by the great elements and the Dharma not created by the great elements. The similar Dharma and that similar Dharma. The superior Dharma and the unsurpassed Dharma. Furthermore, there are the Dharma of the past, the Dharma of the future, and the Dharma of the present. Wholesome Dharma, unwholesome Dharma, and neutral Dharma. Dharma pertaining to the desire realm, Dharma pertaining to the form realm, and Dharma pertaining to the formless realm. Dharma of learning, Dharma of no-more-learning, and Dharma of neither learning nor no-more-learning. Dharma to be abandoned by seeing, Dharma to be abandoned by cultivation, and Dharma that is not to be abandoned. Furthermore, there are the four conditions: the causal condition (Hetu-pratyaya), the immediately preceding condition (Samanantara-pratyaya), the object condition (Alambana-pratyaya), and the dominant condition (Adhipati-pratyaya). Furthermore, there are the four reliances: first, rely on the Dharma, not on the individual (Pudgala). Second, rely on the meaning, not on the words (Vyañjana). Third, rely on the sutras of definitive meaning, not on those of provisional meaning. Fourth, rely on wisdom (Jnana), not on consciousness (Vijnana). Furthermore, there are the four immeasurables, the four foundations of mindfulness, the four right exertions, the four bases of magical power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path, the four tracks of conduct, the four traces of Dharma, Śamatha (calm abiding), Vipassanā (insight), the superior precepts, the superior mind, the superior wisdom, liberation, the superior abodes, and the all-encompassing abodes. Such Dharmas, immeasurable and boundless, should be contemplated.
What is manifestation? It refers to the entanglements of afflictions.
What is dormancy? It refers to the latent tendencies of afflictions.
What is relatedness? It refers to the six internal sense bases (eye, ear, nose, tongue, body, and mind). Within one body, it should be known that they are interconnected and mutually related. Furthermore, if this Dharma can lead to that Dharma, it should be known that this and that are mutually related. Furthermore, the sense faculties and their objects, it should be known that the grasper and the grasped are mutually related.
What is inclusion? It refers to the sixteen types of inclusion: first, inclusion by realm (Dhatu). Second, inclusion by characteristic (Lakshana). Third, inclusion by type (jati). Fourth, inclusion by position (Avastha). Fifth, inclusion by non-separation (aviprayoga). Sixth, inclusion by time (Kala). Seventh, inclusion by direction (Disha). Eighth, inclusion by a part (Ekadesha). Ninth, inclusion by the whole (Sarvadesha). Tenth, inclusion by ultimate meaning (Paramartha). Eleventh, inclusion by aggregates (Skandha). Twelfth, inclusion by realms (Dhatu). Thirteenth, inclusion by sense fields (Ayatana). Fourteenth, inclusion by dependent origination (Pratītyasamutpāda). Fifteenth, inclusion by what is appropriate and inappropriate (Sthanasthana). Sixteenth, inclusion by roots (Indriya).
What is correspondence? It should be known that this aspect has roughly five types: first, corresponding with other's nature, not with one's own nature. Second, within other's nature, corresponding with what is not contradictory, not with what is contradictory. Third, within what is not contradictory, the soft, medium, and superior correspond with the soft, medium, and superior respectively.
非余品。四于軟中上品中。同時相應非異時。五于同時中。同地相應非異地。
云何說。謂四種言說。一見言說。二聞言說。三覺言說。四知言說。
云何任持。謂四食。一段食。二觸食。三意思食。四識食。
云何次第。謂六種次第。一流轉次第。二成所作次第。三宣說次第。四生起次第。五現觀次第。六等至次第。
複次嗢拖南曰。
所作及所緣 亦瑜伽止觀 作意與教授 德菩提聖教
云何所作。謂八種所作。一滅依止。二轉依止。三遍知所緣。四喜樂所緣。五得果。六離欲。七轉根。八引發神通。
云何所緣。謂四種所緣。一遍滿所緣。二凈行所緣。三善巧所緣。四凈煩惱所緣。
云何瑜伽。謂或四種。或九種。四種瑜伽者。一信二欲三精進四方便。九種瑜伽者。一世間道。二出世道。三方便道。四無間道。五解脫道。六勝進道。七軟品道。八中品道。九上品道。
云何止。謂九種住心。
云何觀。謂或三事觀。或四行觀。或六事差別所緣觀。三事觀者。一有相觀。二尋求觀。三伺察觀。四行觀者。謂于諸法中。簡擇行觀。極簡擇行觀。遍尋思行觀。遍伺察行觀。六事差別所緣觀者。一義所緣觀。二事所緣觀。三相所緣觀。四品所緣觀。
【現代漢語翻譯】 現代漢語譯本 非余品：指在軟、中、上品中，有四種是同時相應而非異時的。 五于同時中：指在同時相應中，有同地相應而非異地的。
云何說：指四種言說。一、見言說。二、聞言說。三、覺言說。四、知言說。
云何任持：指四食。一、段食。二、觸食。三、意思食。四、識食。
云何次第：指六種次第。一、流轉次第。二、成所作次第。三、宣說次第。四、生起次第。五、現觀次第。六、等至次第。
複次嗢拖南曰： 所作及所緣，亦瑜伽止觀；作意與教授，德菩提聖教。
云何所作：指八種所作。一、滅依止。二、轉依止。三、遍知所緣。四、喜樂所緣。五、得果。六、離欲。七、轉根。八、引發神通。
云何所緣：指四種所緣。一、遍滿所緣。二、凈行所緣。三、善巧所緣。四、凈煩惱所緣。
云何瑜伽（Yoga）：指或者四種，或者九種。四種瑜伽者：一、信。二、欲。三、精進。四、方便。九種瑜伽者：一、世間道。二、出世道。三、方便道。四、無間道。五、解脫道。六、勝進道。七、軟品道。八、中品道。九、上品道。
云何止：指九種住心。
云何觀：指或者三事觀，或者四行觀，或者六事差別所緣觀。三事觀者：一、有相觀。二、尋求觀。三、伺察觀。四行觀者：指于諸法中，簡擇行觀、極簡擇行觀、遍尋思行觀、遍伺察行觀。六事差別所緣觀者：一、義所緣觀。二、事所緣觀。三、相所緣觀。四、品所緣觀。
【English Translation】 English version 'Non-remainder category': Refers to four types among the soft, medium, and superior categories that are simultaneous and corresponding, not different in time. 'Five in simultaneity': Refers to, within simultaneous correspondence, those that correspond in the same location, not in different locations.
'What is 'saying' (說)?': Refers to four types of 'saying'. 1. 'Seeing-saying'. 2. 'Hearing-saying'. 3. 'Feeling-saying'. 4. 'Knowing-saying'.
'What is 'sustaining' (任持)?': Refers to the four foods. 1. 'Bulk food'. 2. 'Contact food'. 3. 'Volitional food'. 4. 'Consciousness food'.
'What is 'sequence' (次第)?': Refers to six types of sequence. 1. 'Transmigration sequence'. 2. 'Accomplishment sequence'. 3. 'Proclamation sequence'. 4. 'Arising sequence'. 5. 'Direct perception sequence'. 6. 'Attainment sequence'.
Furthermore, the Udanas (嗢拖南) says: 'What is done and what is conditioned, also Yoga (瑜伽), cessation and contemplation; attention and instruction, virtue, Bodhi (菩提), and the Holy Teaching.'
'What is 'what is done' (所作)?': Refers to eight types of 'what is done'. 1. 'Cessation of reliance'. 2. 'Transformation of reliance'. 3. 'Object of universal knowledge'. 4. 'Object of joy and pleasure'. 5. 'Attainment of fruit'. 6. 'Separation from desire'. 7. 'Transformation of faculties'. 8. 'Evoking supernormal powers'.
'What is 'what is conditioned' (所緣)?': Refers to four types of 'what is conditioned'. 1. 'All-pervading object'. 2. 'Object of purification practice'. 3. 'Object of skillful means'. 4. 'Object of purifying afflictions'.
'What is Yoga (瑜伽)?': Refers to either four types or nine types. The four types of Yoga are: 1. Faith (信). 2. Desire (欲). 3. Diligence (精進). 4. Expedient means (方便). The nine types of Yoga are: 1. Worldly path (世間道). 2. Supramundane path (出世道). 3. Path of expedient means (方便道). 4. Path of contiguity (無間道). 5. Path of liberation (解脫道). 6. Path of superior progress (勝進道). 7. Path of soft quality (軟品道). 8. Path of medium quality (中品道). 9. Path of superior quality (上品道).
'What is 'cessation' (止)?': Refers to nine abidings of the mind.
'What is 'contemplation' (觀)?': Refers to either contemplation of three aspects, or contemplation of four conducts, or contemplation of six aspects of differentiated objects. The contemplation of three aspects is: 1. Contemplation of characteristics. 2. Contemplation of seeking. 3. Contemplation of investigation. The contemplation of four conducts is: referring to, within all dharmas, contemplation of discernment conduct, contemplation of extreme discernment conduct, contemplation of pervasive thinking conduct, contemplation of pervasive investigation conduct. The contemplation of six aspects of differentiated objects is: 1. Contemplation of the object of meaning. 2. Contemplation of the object of things. 3. Contemplation of the object of characteristics. 4. Contemplation of the object of categories.'
五時所緣觀。六道理所緣觀。
云何作意。謂七種作意。了相等如前說。云何教授。謂五種教授。一教教授。二證教授。三次第教授。四無倒教授。五神變教授。
云何德。謂無量解脫等。如句中已說。云何菩提。謂三種菩提。一聲聞菩提。二獨覺菩提。三阿耨多羅三藐三菩提。
云何聖教。謂授以歸依。制立學處。施設說聽。建立師徒。施論戒論。生天之論。訶欲愛味。示欲過失。顯說雜染及清凈法。教導出離及與遠離。稱讚功德。乃至廣說。無量無邊清凈品法。
云何攝聖教義相。此中有能修習法。謂于諸善法專志所作相續。所作方便勤修。有所修習法。謂所有諸善法。有有過患法。謂應遍知法。有有染污法。謂應不著制伏初應斷法。有障礙法。謂違逆現觀究竟法。有隨順法。謂隨順現觀究竟法。有真如所攝法。謂應覺悟法。有勝德所攝法。謂所應引發法。有隨順世間法。謂應習應斷及斷已現行法。有得究竟法。謂究竟自義所應證法。
云何佛教所應知處相。當知此中一切有情住有三種。謂日別住。盡壽住。善法可愛生展轉住。初由食增上力。第二由命行增上力。第三由於諸善法不放逸增上力。于諸不善無記法中。亦有相似不放逸法。如於殺生等事及威儀工巧等中審諦而作。然于
【現代漢語翻譯】 現代漢語譯本 五時所緣觀：觀察五個時間段所緣境（pañcakāla-ārammaṇa）。六道理所緣觀：觀察六道輪迴所緣境（cha-gati-ārammaṇa）。 什麼叫做作意（manasikāra）？就是七種作意。了相等，如前文所說。什麼叫做教授（anusāsana）？就是五種教授。第一是教教授，第二是證教授，第三是次第教授，第四是無倒教授，第五是神變教授。 什麼叫做功德（guṇa）？就是無量解脫等等，如在句中已經說過。什麼叫做菩提（bodhi）？就是三種菩提。一是聲聞菩提（śrāvaka-bodhi），二是獨覺菩提（pratyekabuddha-bodhi），三是阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。 什麼叫做聖教（ārya-śāsana）？就是授予歸依（śaraṇa-gamana），制定學處（śikṣāpada），施設說法和聽法，建立師徒關係，講述佈施的功德（dāna-kathā），持戒的功德（śīla-kathā），以及能夠生天的道理（svarga-kathā），呵斥對慾望的貪愛和執著，揭示慾望的過失，清楚地闡述雜染法（saṃkleśa-dharma）和清凈法（viśuddhi-dharma），教導如何出離（niḥsaraṇa）以及遠離（vivaraṇa），稱讚功德，乃至廣泛地宣說無量無邊的清凈品法。 什麼叫做攝聖教義相？這裡面有能修習的法，就是對於各種善法專心致志，持續不斷地努力。有所修習的法，就是所有各種善法。有有過患的法，就是應當普遍瞭解的法。有有染污的法，就是應當不執著，制伏，最初應當斷除的法。有障礙法，就是違逆現觀（abhisamaya）和究竟（niṣṭhā）的法。有隨順法，就是隨順現觀和究竟的法。有真如（tathatā）所攝的法，就是應當覺悟的法。有勝德所攝的法，就是所應當引發的法。有隨順世間的法，就是應當修習，應當斷除，以及斷除后仍然現行的法。有得究竟法，就是究竟自義所應當證得的法。 什麼叫做佛教所應當瞭解之處的相？應當知道這裡面一切有情（sattva）的住有三種。一是日別住，二是盡壽住，三是善法可愛生展轉住。第一種是由於食物的增上力，第二種是由於命行的增上力，第三種是由於對於各種善法不放逸的增上力。對於各種不善和無記法中，也有相似的不放逸法。例如對於殺生等事以及威儀工巧等中審慎仔細地去做。然而對於
【English Translation】 English version The contemplation of objects related to the five times (pañcakāla-ārammaṇa). The contemplation of objects related to the six realms of existence (cha-gati-ārammaṇa). What is attention (manasikāra)? It refers to the seven types of attention. Understanding the characteristics, as previously explained. What is instruction (anusāsana)? It refers to the five types of instruction. First, instructional instruction. Second, realization instruction. Third, sequential instruction. Fourth, non-inverted instruction. Fifth, miraculous transformation instruction. What is virtue (guṇa)? It refers to immeasurable liberation, etc., as already mentioned in the sentences. What is enlightenment (bodhi)? It refers to the three types of enlightenment. First, the enlightenment of a disciple (śrāvaka-bodhi). Second, the enlightenment of a solitary Buddha (pratyekabuddha-bodhi). Third, unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi). What is the sacred teaching (ārya-śāsana)? It is to impart refuge (śaraṇa-gamana), establish precepts (śikṣāpada), arrange for teaching and listening, establish the relationship between teacher and disciple, discourse on giving (dāna-kathā), discourse on morality (śīla-kathā), and discourse on rebirth in heaven (svarga-kathā), to rebuke the craving and attachment to desires, to reveal the faults of desires, to clearly explain defiled dharmas (saṃkleśa-dharma) and pure dharmas (viśuddhi-dharma), to teach how to escape (niḥsaraṇa) and how to distance oneself (vivaraṇa), to praise merits, and to extensively expound countless pure qualities of dharma. What is the aspect of encompassing the meaning of the sacred teaching? Herein, there are dharmas that can be cultivated, which means focusing the mind on all virtuous dharmas and continuously making efforts. There are dharmas that are cultivated, which means all virtuous dharmas. There are faulty dharmas, which means dharmas that should be thoroughly understood. There are defiled dharmas, which means dharmas that should not be clung to, should be subdued, and should be initially abandoned. There are obstructing dharmas, which means dharmas that contradict the direct realization (abhisamaya) and ultimate attainment (niṣṭhā). There are conforming dharmas, which means dharmas that conform to the direct realization and ultimate attainment. There are dharmas encompassed by Suchness (tathatā), which means dharmas that should be awakened to. There are dharmas encompassed by superior virtues, which means dharmas that should be brought forth. There are dharmas that conform to the world, which means dharmas that should be practiced, should be abandoned, and continue to manifest after being abandoned. There are dharmas of attaining the ultimate, which means dharmas that should be realized to ultimately attain one's own benefit. What is the aspect of what should be known in the Buddha's teachings? It should be known that within this, all sentient beings (sattva) have three types of dwelling. First, dwelling separately each day. Second, dwelling for the duration of one's life. Third, dwelling through the continuous arising of beloved virtuous dharmas. The first is due to the increasing power of food. The second is due to the increasing power of the life force. The third is due to the increasing power of non-negligence towards all virtuous dharmas. Within all unwholesome and neutral dharmas, there are also similar non-negligent dharmas, such as being careful and meticulous in matters such as killing and in matters such as demeanor and craftsmanship. However, regarding
善法不放逸者。于現法中。乃至。能得般涅槃故。於後法中往善趣故。多有所作。
複次依有情世間及器世間。有二種法。能攝一切諸戲論事。謂能取法。及彼所依所取之法。
又諸世間。略有二種雜染根本能引無義無利雜染。謂于真實無正解行。及彼為先悕求無義。
又正法外。若諸沙門若婆羅門。略有二種雜染根本。謂薩迦耶見增上力故。推求我常。推求我斷。
又諸有情。略有二種眾苦根本。謂于有漏法喜愛俱行所有期愿。及非理所引厭離俱行所有期愿。
又有二種師及弟子。教授教誡相違之法。謂諸弟子。不能堪忍教誨語言。及師倒見習行邪行。與此相違。當知即是白品二法又有二法。甚能違越世出世間正行境界。謂于自非法增上所生不可愛果。無有顧慮。于所作罪。無有羞恥。及於現法他所殺縛衰退等事。無有顧慮。于所作罪。無有羞恥。與此相違。當知即是白品二法。
又有二種無倒建立。能令行者少用功力住于梵行終不唐捐。一正立學處。若有違越。便獲大罪。若不違越。便生大福。二正立出離。令違越者速復出離。
又有二法。能令作者得自他利。一居遠離者。心常安定。現法樂住。二居憒鬧者。有來求法。時時為說能令正法相續久住。
又有二
【現代漢語翻譯】 現代漢語譯本：
對於不放逸于善法的人來說，在現世中，乃至能夠證得般涅槃（Parinirvana，完全的涅槃），在來世中能夠往生善趣（Sugati，好的去處），因此能夠成就很多事情。
再者，依據有情世間（Sattvaloka，眾生世界）和器世間（Bhajanaloka，物質世界），有兩種法能夠攝持一切的戲論之事，即能取之法，以及彼所依的所取之法。
此外，世間大致有兩種雜染的根本，能夠引生無意義無利益的雜染，即對於真實沒有正確的理解和行為，以及以此為先導而希求無意義的事物。
此外，在正法之外，如果沙門（Sramana，出家修行者）或婆羅門（Brahmana，祭司），大致有兩種雜染的根本，即薩迦耶見（Satkayadristi，有身見）的增上力，導致他們推求『我』是常恒的，或者推求『我』是斷滅的。
此外，眾生大致有兩種眾苦的根本，即對於有漏法（Sasrava-dharma，有煩惱的法）喜愛相伴隨的所有期愿，以及非理性的引導所產生的厭離相伴隨的所有期愿。
此外，有兩種師父和弟子，他們的教授和教誡是相互違背的。即弟子不能夠忍受教誨的語言，以及師父的顛倒見解和習行邪行。與此相反，應當知道就是白品二法（Sukla，善良的品質）。
此外，有兩種法，非常能夠違越世間和出世間的正行境界，即對於自己非法增上所生的不可愛果，沒有顧慮；對於所作的罪惡，沒有羞恥；以及對於現世他人所作的殺害、束縛、衰退等事，沒有顧慮；對於所作的罪惡，沒有羞恥。與此相反，應當知道就是白品二法。
此外，有兩種無顛倒的建立，能夠讓修行者少用功力就能安住于梵行（Brahmacarya，清凈行），最終不會徒勞無功。一是正確地建立學處（Siksa-pada，戒條），如果有人違越，就會獲得大的罪過；如果不違越，就會生出大的福報。二是正確地建立出離，讓違越者迅速地恢復出離。
此外，有兩種法，能夠讓作者獲得自利和他利。一是居住在遠離之處的人，內心常常安定，能夠安住在現世的快樂之中。二是居住在喧鬧之處的人，如果有人來求法，就時常為他們說法，能夠讓正法相續久住。
此外，有兩種
【English Translation】 English version:
For those who are diligent in wholesome dharmas, in this very life, they can attain Parinirvana (complete Nirvana), and in future lives, they can be reborn in Sugati (good realms), thus accomplishing much.
Furthermore, based on the Sattvaloka (sentient beings' world) and the Bhajanaloka (receptacle world), there are two kinds of dharmas that can encompass all matters of discursive proliferation: the dharma that takes hold, and the dharma that is taken hold of, which is based on the former.
Moreover, in the world, there are roughly two roots of defilement that can lead to meaningless and unprofitable defilement: incorrect understanding and practice regarding reality, and, preceding that, desiring meaningless things.
Furthermore, outside of the true Dharma, if there are Sramanas (ascetics) or Brahmanas (priests), there are roughly two roots of defilement: the increased power of Satkayadristi (view of self), which leads them to seek a permanent 'self' or to seek a annihilated 'self'.
Furthermore, sentient beings roughly have two roots of suffering: all desires accompanied by love for Sasrava-dharma (defiled dharmas), and all desires accompanied by aversion arising from irrational guidance.
Furthermore, there are two kinds of teachers and disciples whose teachings and instructions contradict each other: disciples who cannot endure the language of instruction, and teachers with inverted views and the practice of wrong conduct. The opposite of this should be known as the two Sukla (white, virtuous) dharmas.
Furthermore, there are two dharmas that greatly transgress the boundaries of correct conduct in both worldly and supramundane realms: having no regard for the undesirable consequences arising from one's own increased unwholesome actions; having no shame for the sins committed; and having no regard for being killed, bound, or declining by others in this life; having no shame for the sins committed. The opposite of this should be known as the two Sukla (white, virtuous) dharmas.
Furthermore, there are two kinds of non-inverted establishments that enable practitioners to abide in Brahmacarya (pure conduct) with little effort and without ultimately wasting their efforts: first, correctly establishing the Siksa-pada (precepts), such that if one violates them, one incurs great demerit, and if one does not violate them, one generates great merit; second, correctly establishing renunciation, so that those who transgress quickly return to renunciation.
Furthermore, there are two dharmas that enable the practitioner to attain benefit for oneself and others: first, those who live in seclusion have a mind that is constantly stable and can abide in the joy of the present life; second, those who live in noisy places, when someone comes seeking the Dharma, they often teach it, enabling the true Dharma to continue for a long time.
Furthermore, there are two
法。能令有情內正作意。外聞他音。二因緣故。于現法中。入諦現觀。或令當來諸根成熟。一于因所生法。正通達因。二于如來所說所有甚深。相似甚深空相應經。一切緣性。及諸緣起。隨順作意。數數思惟。
又有二法。能令根熟補特伽羅速證通慧。一于教授教誡。遠離諂誑。二厭離為先。身語意行。離諸調戲。
又有二法。令居一處。同梵行者。展轉皆得安樂而住。一者堪忍他所逼惱。二者自不逼惱於他。
又有二法。令居一處同梵行者。未生違諍。遮令不生其已生者。速令止息。無斗無訟。無諍無競。一者展轉互起慈心。二者平等受用財法。
又有二法。速令心住得三摩地清凈梵行。一者憶持久遠所作所說增上力故。若有所犯如法悔除。若無所犯便生歡喜。晝夜隨學嘗無懈廢。二者于身語意一切事業。能正了知增上力故。于諸過失終無違犯。由此因緣。亦無憂悔。隨生歡喜。廣說乃至。解脫智見。又有二法能越眾苦謂能超越諸惡趣苦。及能超越生死大苦。一者深見現法當來諸過患故。遠離惡行。二者心常安定。精勤修習菩提分法。又有二法。能令修斷居遠離者得安樂住。一者于諸境界。不生雜染。無惡尋伺擾亂其心。二者凡所啖食。要為利益。稱量消化。能隨順斷令身調適。又有二法
【現代漢語翻譯】 現代漢語譯本 法，能夠使有情從內在正確地產生意念（作意），從外在聽聞其他聲音。由於這兩種因緣，在現世中，能夠進入對真諦的現觀，或者使未來諸根成熟。一是對於因所生的法，正確地通達因；二是對於如來所說的所有甚深、相似甚深的與空性相應的經典，一切緣性以及各種緣起，隨順地產生意念，反覆思惟。
又有兩種法，能夠使根器成熟的補特伽羅（Pudgala，人）迅速證得通達的智慧。一是對教授教誡，遠離諂媚欺誑；二是厭離為先，身語意行為，遠離各種戲弄。
又有兩種法，使居住在一處，共同修梵行的人，輾轉都能安樂地居住。一是能夠堪忍他人所帶來的逼迫惱亂；二是自己不逼迫惱亂他人。
又有兩種法，使居住在一處共同修梵行的人，未產生的違背爭端，阻止其產生；已經產生的，迅速使其止息，沒有爭鬥，沒有訴訟，沒有爭執，沒有競爭。一是輾轉互相生起慈心；二是平等受用財物和法。
又有兩種法，迅速使心安住，獲得三摩地（Samadhi，禪定）清凈的梵行。一是憶持長久所作所說，由於增上力的緣故，如果有所違犯，如法懺悔消除；如果沒有違犯，便生起歡喜，日夜隨順學習，從不懈怠廢止。二是對身語意的一切事業，能夠正確了知，由於增上力的緣故，對於各種過失，始終沒有違犯。由於這種因緣，也沒有憂愁後悔，隨之生起歡喜，廣泛地說，乃至解脫的智慧和見解。又有兩種法能夠超越各種痛苦，即能夠超越諸惡趣的痛苦，以及能夠超越生死的巨大痛苦。一是深刻地看到現世和未來各種過患的緣故，遠離惡行；二是內心常常安定，精勤修習菩提分法。
又有兩種法，能夠使修習斷除煩惱、居住在遠離之處的人，得到安樂的居住。一是對各種境界，不產生雜染，沒有惡的尋伺擾亂內心；二是凡是所吃的東西，都要爲了利益，衡量消化，能夠隨順斷除煩惱，使身體調和適宜。又有兩種法
【English Translation】 English version A Dharma that enables sentient beings to generate correct intention (Manasikara) internally and hear other sounds externally. Due to these two causes and conditions, in the present life, one can enter the direct realization of the Truth, or mature the faculties in the future. First, regarding the Dharma born from causes, correctly understand the cause. Second, regarding all the profound, seemingly profound Sutras corresponding to emptiness spoken by the Tathagata (如來，Thus Gone One), contemplate the nature of all conditions and all arising in accordance with conditions, and repeatedly contemplate them.
Furthermore, there are two Dharmas that enable a Pudgala (補特伽羅，person) with mature faculties to quickly attain penetrating wisdom. First, regarding teachings and instructions, stay away from flattery and deceit. Second, with renunciation as the priority, actions of body, speech, and mind should be free from all frivolity.
Furthermore, there are two Dharmas that enable those who dwell in the same place and practice Brahmacharya (梵行，pure conduct) together to live in peace and happiness. First, be able to endure the oppression and annoyance caused by others. Second, do not oppress or annoy others.
Furthermore, there are two Dharmas that prevent disputes from arising among those who dwell in the same place and practice Brahmacharya together. If disputes have already arisen, quickly bring them to an end, so that there is no fighting, no litigation, no contention, and no competition. First, generate loving-kindness towards each other. Second, equally share wealth and Dharma.
Furthermore, there are two Dharmas that quickly stabilize the mind and attain Samadhi (三摩地，concentration) and pure Brahmacharya. First, remember and hold onto what has been done and said for a long time. Due to the power of increased effort, if there is any transgression, repent and eliminate it according to the Dharma. If there is no transgression, then generate joy, follow and learn day and night, and never be lazy or negligent. Second, be able to correctly understand all actions of body, speech, and mind. Due to the power of increased effort, there is never any violation of faults. Because of this cause and condition, there is no worry or regret, and joy arises accordingly, broadly speaking, up to the wisdom and insight of liberation. Furthermore, there are two Dharmas that can transcend all suffering, namely, the ability to transcend the suffering of the evil realms and the ability to transcend the great suffering of birth and death. First, deeply see the faults of the present and future, and therefore stay away from evil deeds. Second, the mind is always stable, and diligently cultivate the factors of enlightenment (Bodhi).
Furthermore, there are two Dharmas that enable those who cultivate detachment and live in seclusion to live in peace. First, do not generate defilement towards various realms, and do not let evil thoughts disturb the mind. Second, whatever is eaten should be for the sake of benefit, measured and digested, and able to follow detachment to keep the body in harmony and suitable. Furthermore, there are two Dharmas
。令修善品諸苾芻等時無虛度。一者于諸根境。正勤方便。研究法相。二者知時知量。少習睡眠。
又有二法。能壞增上心學慧學。一者建立邪學。違越正學。及懷猶豫。二者增益損減邪見決定。與此相違。當知即是白品二法又有二法。能令已集菩提資糧。未入現觀補特伽羅速入現觀。一者思惟現在過去自他衰盛。二者勤修諦行所攝。無倒作意。
又有二法。令觀行者。最極究竟離垢梵行速得圓滿。一者修諦現觀。二者於後離欲。方便勤修。于諸等至。無有愛味。離諸障難。
又有二法。令觀行者速能引發世出世間一切勝德。一者九相住心。二者由六種事。以正定心思擇諸法。如聲聞地當廣分別。
又觀行者。有二種凈。謂作意凈。及所依凈。於三世中。遠離愚癡。智清凈故。名作意凈。遠離三界諸煩惱品粗重法。故名所依凈。
又有二法。心善解脫諸阿羅漢。內自所證。一者于現法中。苦因永盡。二者由此為先。
當來世苦畢竟不生。
瑜伽師地論卷第十三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第十四
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聞所成地第十之二
已說二種佛教所應知處。次說三種。謂
【現代漢語翻譯】 現代漢語譯本： 爲了讓修行善行的比丘們不虛度光陰，有兩種方法：一是對於諸根所對的境界，以正確的精進和方便，研究法的體相；二是知道時間和份量，少睡一會兒。
又有兩種法，能夠破壞增上心學（Adhicitta-śikṣā）和慧學（Prajñā-śikṣā）：一是建立邪學，違背正學，並且心懷猶豫；二是增長或減少邪見的決定。與此相反，應當知道那就是白品（śukla-pakṣa）的兩種法。
又有兩種法，能夠讓已經積聚菩提資糧，但尚未進入現觀（Abhisamaya）的補特伽羅（Pudgala，人）迅速進入現觀：一是思維現在和過去自己和他人衰敗和興盛的情況；二是勤奮修習諦行（satya-caryā）所包含的，沒有顛倒的作意（manaskāra）。
又有兩種法，讓觀行者（Vipaśyanā）最極究竟地遠離垢染的梵行（Brahmacarya）迅速得到圓滿：一是修習諦的現觀；二是對後面的離欲，方便地勤奮修習，對於各種等至（Samāpatti，禪定），沒有愛戀和貪味，遠離各種障礙和困難。
又有兩種法，讓觀行者迅速能夠引發世間和出世間的一切殊勝功德：一是九相住心（nava-ākāra-citta-sthiti）；二是通過六種事，以正確的定心來思擇諸法，如同《聲聞地》（Śrāvakabhūmi）中應當廣泛分別的那樣。
又觀行者，有兩種清凈，叫做作意凈（manaskāra-viśuddhi）和所依凈（āśraya-viśuddhi）。在三世中，遠離愚癡，智慧清凈的緣故，叫做作意凈；遠離三界各種煩惱品的粗重法，所以叫做所依凈。
又有兩種法，心善解脫的阿羅漢（Arhat）內心自己所證得的：一是在現法中，苦的因永遠斷盡；二是由於這個為先導，將來的世間苦畢竟不再產生。
《瑜伽師地論》卷第十三 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第十四 彌勒菩薩（Maitreya Bodhisattva）說 三藏法師玄奘（Xuanzang）奉 詔翻譯本地分中聞所成地第十之二
已說了兩種佛教所應當知道的地方，接下來要說三種，就是： English version: To ensure that the Bhikshus (monks) who cultivate virtuous practices do not waste their time, there are two methods: first, with regard to the objects of the senses, diligently and skillfully study the characteristics of the Dharma; second, knowing the proper time and measure, sleep less.
Furthermore, there are two Dharmas that can destroy the Adhicitta-śikṣā (higher mind training) and Prajñā-śikṣā (wisdom training): first, establishing incorrect teachings that contradict the correct teachings, and harboring doubt; second, increasing or decreasing the determination of wrong views. Conversely, it should be known that these are the two Dharmas of the śukla-pakṣa (bright side).
Furthermore, there are two Dharmas that can enable a Pudgala (person) who has already accumulated the resources for Bodhi (enlightenment) but has not yet entered Abhisamaya (direct realization) to quickly enter Abhisamaya: first, contemplating the decline and prosperity of oneself and others in the present and past; second, diligently cultivating the non-inverted manaskāra (attention) included in satya-caryā (truthful conduct).
Furthermore, there are two Dharmas that allow the Vipaśyanā (one who practices insight meditation) to quickly perfect the pure Brahmacarya (holy life) that is ultimately free from defilements: first, cultivating the direct realization of the Truth; second, diligently cultivating detachment from desires in the future, having no attachment or craving for the various Samāpatti (states of meditative absorption), and being free from all obstacles and difficulties.
Furthermore, there are two Dharmas that enable the practitioner to quickly generate all the excellent virtues of both the mundane and supramundane realms: first, nava-ākāra-citta-sthiti (the nine aspects of abiding of the mind); second, through six matters, contemplating the Dharmas with correct Samādhi (meditative concentration), as should be extensively explained in the Śrāvakabhūmi (the Hearer's Stage).
Furthermore, the practitioner has two kinds of purity, called manaskāra-viśuddhi (purity of attention) and āśraya-viśuddhi (purity of the basis). Being free from ignorance in the three times, and having purity of wisdom, is called purity of attention; being free from the coarse and heavy Dharmas of the afflictions of the three realms is called purity of the basis.
Furthermore, there are two Dharmas that Arhats (worthy ones) with minds well liberated realize internally: first, in the present Dharma, the cause of suffering is completely extinguished; second, with this as the precursor, future suffering will ultimately not arise.
《Yogācārabhūmi-śāstra》, Scroll 13 T30, No. 1579 《Yogācārabhūmi-śāstra》
《Yogācārabhūmi-śāstra》, Scroll 14 Said by Maitreya Bodhisattva Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, the second of the tenth section of the Hearer's Stage in the Local Section.
Having spoken of the two places that Buddhism should know, next, I will speak of three, namely:
【English Translation】 English version: To ensure that the Bhikshus (monks) who cultivate virtuous practices do not waste their time, there are two methods: first, with regard to the objects of the senses, diligently and skillfully study the characteristics of the Dharma; second, knowing the proper time and measure, sleep less.
Furthermore, there are two Dharmas that can destroy the Adhicitta-śikṣā (higher mind training) and Prajñā-śikṣā (wisdom training): first, establishing incorrect teachings that contradict the correct teachings, and harboring doubt; second, increasing or decreasing the determination of wrong views. Conversely, it should be known that these are the two Dharmas of the śukla-pakṣa (bright side).
Furthermore, there are two Dharmas that can enable a Pudgala (person) who has already accumulated the resources for Bodhi (enlightenment) but has not yet entered Abhisamaya (direct realization) to quickly enter Abhisamaya: first, contemplating the decline and prosperity of oneself and others in the present and past; second, diligently cultivating the non-inverted manaskāra (attention) included in satya-caryā (truthful conduct).
Furthermore, there are two Dharmas that allow the Vipaśyanā (one who practices insight meditation) to quickly perfect the pure Brahmacarya (holy life) that is ultimately free from defilements: first, cultivating the direct realization of the Truth; second, diligently cultivating detachment from desires in the future, having no attachment or craving for the various Samāpatti (states of meditative absorption), and being free from all obstacles and difficulties.
Furthermore, there are two Dharmas that enable the practitioner to quickly generate all the excellent virtues of both the mundane and supramundane realms: first, nava-ākāra-citta-sthiti (the nine aspects of abiding of the mind); second, through six matters, contemplating the Dharmas with correct Samādhi (meditative concentration), as should be extensively explained in the Śrāvakabhūmi (the Hearer's Stage).
Furthermore, the practitioner has two kinds of purity, called manaskāra-viśuddhi (purity of attention) and āśraya-viśuddhi (purity of the basis). Being free from ignorance in the three times, and having purity of wisdom, is called purity of attention; being free from the coarse and heavy Dharmas of the afflictions of the three realms is called purity of the basis.
Furthermore, there are two Dharmas that Arhats (worthy ones) with minds well liberated realize internally: first, in the present Dharma, the cause of suffering is completely extinguished; second, with this as the precursor, future suffering will ultimately not arise.
《Yogācārabhūmi-śāstra》, Scroll 13 T30, No. 1579 《Yogācārabhūmi-śāstra》
《Yogācārabhūmi-śāstra》, Scroll 14 Said by Maitreya Bodhisattva Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, the second of the tenth section of the Hearer's Stage in the Local Section.
Having spoken of the two places that Buddhism should know, next, I will speak of three, namely:
依十相三門三種及與三根。于諸有情發起邪行。能令有情墮諸惡趣。言十相者。謂壞生命。財物。妻妾。若壞實義。善友。讚美。所為事業。若意三濁。謂執受他財欲為己有。欲令他遭所不愛事。誹謗真實。所有惡見。言三門者。一作業毀壞門。二意樂毀壞門。三方便毀壞門。於十相中。前之七種。作業毀壞。其次二種。意樂毀壞。最後一種。方便毀壞。所謂惡見。由惡見故。羞恥慈悲離諸惡行。悉皆毀壞。無有羞恥。無有慈悲。廣造眾惡。言三種者。一身所作。二語所作。三意所作。言三根者。一為自饒益相。二為損害他相。三於他顛倒相。謂于非法而作法想。于不應作作應作想。堅執現行。
復有三法。能令有情不護諸根。一于依止中邪法種子。二于諸境界取不正相。三于私隱處不正思惟。如是三種。當知即是欲貪瞋恚。及與害品。依四處所。發生三種不正尋思。謂于自己利等四種白品法處。為欲獲得。或為不失。生欲尋思。于能障彼怨中二品有情處所。生恚尋思。于親友品有情處所。生害尋思。所以者何。若親友品。或時違犯于彼不生全斷滅欲。唯有輕微苦楚方便訓罰之慾。與此相違。所有白品。如應當知。略有四種內法種子。遍攝一切諸法種子。一世間種子。二出世種子。三不清凈種子。四清凈種子。
【現代漢語翻譯】 現代漢語譯本 依據十種表象、三種門徑、三種行為以及三種根本，對於各種有情眾生髮起邪惡的行為，能夠使有情眾生墮入各種惡趣（地獄、餓鬼、畜生）。 所說的十種表象是：毀壞生命，毀壞財物，毀壞妻妾，如果毀壞真實的意義，毀壞善良的朋友，毀壞讚美，毀壞所做的事業，如果意念中有三種污濁，就是執取他人的財物想要據爲己有，想要讓他人遭遇不喜愛的事情，誹謗真實，所有邪惡的見解。 所說的三種門徑是：一是作業毀壞門，二是意樂毀壞門，三是方便毀壞門。在十種表象中，前面的七種屬於作業毀壞，其次的兩種屬於意樂毀壞，最後一種屬於方便毀壞，就是邪惡的見解。由於邪惡的見解，羞恥心、慈悲心遠離各種惡行，全部都被毀壞，沒有羞恥心，沒有慈悲心，廣泛地造作各種罪惡。 所說的三種行為是：一是身體所作的，二是語言所作的，三是意念所作的。所說的三種根本是：一是為自己饒益的表象，二是為損害他人的表象，三是對他人顛倒的表象，就是對於不是正法的卻認為是正法，對於不應該做的卻認為是應該做的，堅固地執著並且實行。
又有三種法，能夠使有情眾生不守護各種根（眼、耳、鼻、舌、身、意）。一是在依止的事物中存在邪法的種子，二是在各種境界中採取不正當的表象，三是在私下隱秘的地方進行不正當的思惟。像這三種情況，應當知道就是欲貪、嗔恚以及害人的行為。 依據四種處所，發生三種不正當的尋思。就是在自己利益等四種白凈的法處，爲了想要獲得，或者爲了不失去，產生貪慾的尋思。在能夠障礙自己的怨敵等兩種有情眾生的處所，產生嗔恚的尋思。在親友等有情眾生的處所，產生損害的尋思。為什麼這樣說呢？如果親友等，有時冒犯自己，對於他們不會產生完全斷滅的慾望，只有輕微的痛苦和方便訓誡的慾望。與此相反，所有的白凈之法，應當如實知曉。 簡略地有四種內在的法種子，普遍地涵蓋一切諸法的種子。一是世間的種子，二是出世間的種子，三是不清凈的種子，四是清凈的種子。
【English Translation】 English version Based on the ten appearances, three doors, three actions, and three roots, evil actions are initiated towards various sentient beings, which can cause sentient beings to fall into various evil realms (hell, hungry ghosts, animals). The ten appearances are: destroying life, destroying property, destroying wives and concubines; destroying true meaning, destroying good friends, destroying praise, destroying undertakings; if there are three impurities in thought, it is grasping others' property and wanting to possess it, wanting others to encounter undesirable things, slandering the truth, and all evil views. The three doors are: first, the door of destructive actions; second, the door of destructive intention; third, the door of destructive means. Among the ten appearances, the first seven belong to destructive actions, the next two belong to destructive intention, and the last one belongs to destructive means, which is evil view. Due to evil views, shame, compassion, and distancing from all evil deeds are all destroyed. There is no shame, no compassion, and all kinds of evil are widely committed. The three actions are: first, what is done by the body; second, what is done by speech; third, what is done by mind. The three roots are: first, the appearance of benefiting oneself; second, the appearance of harming others; third, the inverted appearance towards others, which is considering what is not Dharma (teachings) as Dharma, considering what should not be done as what should be done, firmly clinging to and practicing it.
Furthermore, there are three dharmas (teachings) that can cause sentient beings not to guard their various roots (eyes, ears, nose, tongue, body, mind). First, there are seeds of evil dharmas in what is relied upon; second, incorrect appearances are taken in various realms; third, incorrect thoughts are engaged in in private and hidden places. These three situations, it should be known, are desire, greed, anger, and harmful actions. Based on four places, three incorrect thoughts arise. That is, in the four pure places such as one's own benefit, for the sake of wanting to obtain or not wanting to lose, thoughts of desire arise. In the places of sentient beings such as enemies who can obstruct oneself, thoughts of anger arise. In the places of sentient beings such as relatives and friends, thoughts of harm arise. Why is this so? If relatives and friends sometimes offend oneself, one will not have the desire to completely destroy them, only the desire for slight pain and convenient admonishment. Contrary to this, all pure dharmas should be known as they truly are. Briefly, there are four kinds of inner dharma seeds that universally encompass all dharma seeds: first, worldly seeds; second, transcendental seeds; third, impure seeds; fourth, pure seeds.
世間種子者。謂欲色無色界系諸行種子。出世種子者。謂能證三乘及三乘果。八聖道等清凈種子。不清凈種子者。謂欲界系諸行種子。清凈種子復有二種。一世間凈。二出世間凈。色無色系諸行種子名世間凈。能證三乘及三乘果。八聖道等所有種子名出世凈。
復有三種從因所生有漏法因。若於此中。不如正理修方便者。能生諸苦。若能如理修方便者。于苦於因。能知能斷。謂于欲界系法。染污希求。於色無色界系法亦爾。又有三種諸煩惱趣。令諸有情流轉生死。謂于勝欲。發意悕求。名初煩惱趣。於色無色界勝自體中。發意悕求。名第二煩惱趣。于邪解脫。發意悕求。名第三煩惱趣。又有三種諸有情類。欲為根本作業方便。一為得勝欲。二為得勝自體。三為證勝解脫道。又有三種諸有情類。於三界中。攝受自體諸行威勢。一牽引威勢。二能得威勢。三成滿威勢。牽引威勢者。謂能引之業。能得威勢者。謂健達縛正現在前。成滿威勢者。謂住於此受凈不凈諸業異熟。又有三種無明蘊。諸有情類住無明者。由此因緣。能生三世自體差別。謂於過去世前際等無知。能生現在自體。于現在世前際等無知。能生未來自體。于未來世前際等無知。即于未來能生後後當來自體。又有三種未究竟聖。共諸異生生死災患。若有于
【現代漢語翻譯】 現代漢語譯本 世間的種子，指的是欲界、色界、無色界所繫縛的各種行為的種子。出世間的種子，指的是能夠證得聲聞乘、緣覺乘、菩薩乘以及這三乘的果位的，還有八聖道等清凈的種子。不清凈的種子，指的是欲界所繫縛的各種行為的種子。清凈的種子又分為兩種：一是世間清凈，二是出世間清凈。色界、無色界所繫縛的各種行為的種子，稱為世間清凈。能夠證得三乘以及三乘的果位，還有八聖道等所有的種子，稱為出世間清凈。 又有三種從因所生的有漏法之因。如果對於這些，不能如理如法地修習方便，就會產生各種痛苦。如果能夠如理如法地修習方便，就能知曉並斷除痛苦及其原因。指的是對於欲界所繫縛的法，產生染污的希求；對於色界、無色界所繫縛的法也是如此。又有三種煩惱的趨向，使各種有情在生死中流轉。指的是對於殊勝的慾望，發起意念去希求，這稱為第一種煩惱的趨向。對於色界、無色界殊勝的自體中，發起意念去希求，這稱為第二種煩惱的趨向。對於邪惡的解脫，發起意念去希求，這稱為第三種煩惱的趨向。又有三種有情，以慾望為根本來造作行為。一是為獲得殊勝的慾望，二是為獲得殊勝的自體，三是為證得殊勝的解脫之道。又有三種有情，在三界中，攝取自體的各種行為的威勢。一是牽引的威勢，二是能獲得的威勢，三是成就圓滿的威勢。牽引的威勢，指的是能夠牽引的業。能獲得的威勢，指的是健達縛（Gandharva，尋香）正在顯現。成就圓滿的威勢，指的是安住於此，承受清凈或不清凈的各種業的異熟果報。又有三種無明蘊，各種有情安住于無明之中，由於這個原因，能夠產生過去、現在、未來三世的自體差別。指的是對於過去世的前際等無知，能夠產生現在的自體；對於現在世的前際等無知，能夠產生未來的自體；對於未來世的前際等無知，就在未來能夠產生後後的當來自體。又有三種未究竟的聖者，與各種異生共同承受生死災患。如果對於
【English Translation】 English version The seeds of the world refer to the seeds of various actions bound by the desire realm, the form realm, and the formless realm. The seeds of transcendence refer to the pure seeds that can realize the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and their fruits, as well as the Noble Eightfold Path. Impure seeds refer to the seeds of various actions bound by the desire realm. Pure seeds are further divided into two types: worldly purity and transcendental purity. The seeds of various actions bound by the form realm and the formless realm are called worldly purity. All seeds that can realize the three vehicles and their fruits, as well as the Noble Eightfold Path, are called transcendental purity. Furthermore, there are three causes of contaminated dharmas arising from causes. If one does not properly cultivate skillful means in these, it can generate various sufferings. If one can properly cultivate skillful means, one can know and sever suffering and its causes. This refers to the defiled craving for dharmas bound by the desire realm; it is the same for dharmas bound by the form realm and the formless realm. Furthermore, there are three tendencies of afflictions that cause sentient beings to transmigrate in samsara. This refers to generating the intention to crave for superior desires, which is called the first tendency of affliction. Generating the intention to crave for superior self in the form realm and the formless realm is called the second tendency of affliction. Generating the intention to crave for wrong liberation is called the third tendency of affliction. Furthermore, there are three types of sentient beings who use desire as the basis for their actions. The first is to obtain superior desires, the second is to obtain a superior self, and the third is to realize the path of superior liberation. Furthermore, there are three types of sentient beings who, in the three realms, gather the power of their various actions of self. The first is the power of attraction, the second is the power of attainment, and the third is the power of accomplishment. The power of attraction refers to the karma that can attract. The power of attainment refers to the Gandharva (健達縛, Gandharva) manifesting. The power of accomplishment refers to abiding in this and receiving the ripened results of pure and impure karmas. Furthermore, there are three aggregates of ignorance. Sentient beings who abide in ignorance can, due to this cause, generate the differences of self in the three times (past, present, and future). This refers to being ignorant of the past limit of the past, which can generate the present self; being ignorant of the past limit of the present, which can generate the future self; being ignorant of the past limit of the future, which can generate the subsequent future self. Furthermore, there are three types of non-ultimate saints who share the disasters of birth and death with various ordinary beings. If one
彼深厭怖者。當速斷除三種憍逸。修習現法涅槃方便。一無病衰退。二少年衰退。三壽命衰退。其有智者。應觀未來如是三事定當隨逐。又有三種有情之類。貪瞋癡縛所依處所身份差別。能急繫縛諸有情類。閉在大苦生死牢獄。一能饒益。二能損害。三者平等。二種俱離。又有三處所生諸苦。遍攝有情所有眾苦。一合會所生苦。二乖離所生苦。三平等相續苦。初由損害位和合故。第二由饒益位變壞故。第三於一切位相續而轉。粗重所攝諸行所生。唯眾賢聖覺之為苦。非諸異生。又有三種心高舉法。違害欲求沙門果證修方便者預流果支。能障沙門令不得證。一者以己校量於他。謂我為勝心生高舉。二者以己校量於他。謂我相似心生高舉。三者以己挍量於他。謂我為劣心生高舉。
復有三種種子。當知能生一切諸行。一已與果。二未與果。三果正現前。又有三種諸行言說所依處所。謂去來今。又有三相。能攝一切色法自相。謂顯形作用。安立眼識所取之色。于自處所障礙余色。行住安立根色。若一切境界色。當知一切總有十色及定地色。若得凈定為引變化修方便者所有諸色。當知是內化心境界。亦是未滿變化心果。又有三種為諸煩惱所隨逐心。一諸異生心。二未滿學心。三已滿學心。又有三種聽聞法者。一於法于義
【現代漢語翻譯】 現代漢語譯本 那些深深厭惡輪迴的人，應當迅速斷除三種傲慢放逸，修習現世證得涅槃的方法。這三種是：一、無病時的衰退（指因不珍惜健康而導致的衰退），二、少年時的衰退（指因不珍惜青春而導致的衰退），三、壽命的衰退（指不珍惜生命而導致的衰退）。有智慧的人，應當觀察未來這三種事情必定會跟隨自己。 又有三種有情眾生，因貪、嗔、癡的束縛，其所依處所和身份各不相同，能緊緊繫縛有情眾生，將他們囚禁在充滿巨大痛苦的生死牢獄中。這三種是：一、能帶來饒益的（指順境），二、能帶來損害的（指逆境），三、既不帶來饒益也不帶來損害的（指平等境）。 又有三種處境所產生的痛苦，涵蓋了有情眾生所有的痛苦。這三種是：一、聚合所生的痛苦，二、分離所生的痛苦，三、平等相續的痛苦。第一種痛苦是由於損害之位的和合而產生；第二種痛苦是由於饒益之位的變壞而產生；第三種痛苦是在一切位中相續不斷地運轉，由粗重所攝的諸行所生。只有眾賢聖才能覺察到這種痛苦，而不是那些凡夫俗子。 又有三種心生高舉之法，會妨害那些欲求沙門果證（Śrāmaṇa-phala，指出家修道所證得的果位）和修習預流果（Srotaāpanna，須陀洹果，小乘四果中的初果）支的人，會障礙沙門而使他們無法證果。這三種是：一、用自己來衡量他人，認為自己勝過他人，心中生起高舉；二、用自己來衡量他人，認為自己與他人相似，心中生起高舉；三、用自己來衡量他人，認為自己不如他人，心中生起高舉。 又有三種種子，應當知道它們能產生一切諸行。這三種是：一、已經給予果報的，二、尚未給予果報的，三、果報正在現前的。 又有三種諸行言說所依的處所，指的是過去、現在、未來。 又有三種相，能夠涵蓋一切色法（Rūpa，物質現象）的自相。這三種是：一、顯色，二、形狀，三、作用。安立眼識所取之色，在自己的處所障礙其他的色，行住安立根色。如果是一切境界色，應當知道總共有十色以及定地色。如果獲得清凈禪定，爲了引導變化而修習方便的人所擁有的各種色，應當知道這是內在變化心的境界，也是未圓滿變化心的果報。 又有三種被各種煩惱所隨逐的心。這三種是：一、諸異生心（指凡夫的心），二、未圓滿學習的心（指有學的心），三、已圓滿學習的心（指無學的心）。 又有三種聽聞佛法的人。第一種是對法和義...
【English Translation】 English version Those who deeply abhor saṃsāra (cycle of rebirth) should quickly cut off the three kinds of pride and heedlessness, and cultivate the means to realize nirvāṇa (liberation) in this very life. These three are: 1. Decline in the absence of illness (referring to decline caused by not cherishing health), 2. Decline in youth (referring to decline caused by not cherishing youth), 3. Decline in lifespan (referring to not cherishing life). The wise should observe that these three things will inevitably follow them in the future. Furthermore, there are three kinds of sentient beings, bound by greed, hatred, and delusion, whose abodes and bodies differ, and who can tightly bind sentient beings, imprisoning them in the great suffering of the prison of saṃsāra. These three are: 1. Those who bring benefit (referring to favorable circumstances), 2. Those who bring harm (referring to adverse circumstances), 3. Those who are neither beneficial nor harmful (referring to neutral circumstances). Furthermore, there are three kinds of suffering arising from circumstances that encompass all the suffering of sentient beings. These three are: 1. Suffering arising from aggregation, 2. Suffering arising from separation, 3. Suffering arising from continuous equanimity. The first suffering arises from the union of harmful states; the second suffering arises from the deterioration of beneficial states; the third suffering continuously operates in all states, arising from actions characterized by heaviness. Only the noble sages perceive this suffering, not ordinary beings. Furthermore, there are three kinds of mental arrogance that hinder those who desire the fruits of a Śrāmaṇa (Śrāmaṇa-phala, referring to the fruits attained by monastic practice) and cultivate the limbs of the Srotaāpanna (Srotaāpanna, stream-enterer, the first of the four stages of enlightenment in Theravada Buddhism). These hinder śrāmaṇas from attaining realization. These three are: 1. Comparing oneself to others and thinking 'I am superior,' giving rise to arrogance; 2. Comparing oneself to others and thinking 'I am similar,' giving rise to arrogance; 3. Comparing oneself to others and thinking 'I am inferior,' giving rise to arrogance. Furthermore, there are three kinds of seeds that you should know can generate all actions. These three are: 1. Those that have already given fruit, 2. Those that have not yet given fruit, 3. Those whose fruit is currently manifesting. Furthermore, there are three places upon which the speech of all actions relies, namely, the past, present, and future. Furthermore, there are three characteristics that encompass the self-nature of all rūpa (Rūpa, form, material phenomena). These three are: 1. Appearance, 2. Shape, 3. Function. Establishing the form perceived by eye-consciousness, obstructing other forms in its own place, the form of the sense faculties established in movement and stillness. If it is the form of all realms, you should know that there are a total of ten forms, as well as the forms of the meditative states. If one obtains pure samādhi (meditative concentration) and possesses various forms for those who cultivate the means to guide transformation, you should know that this is the realm of the inner transformed mind, and also the fruit of the not-yet-fulfilled transformed mind. Furthermore, there are three kinds of minds that are followed by various afflictions. These three are: 1. The minds of ordinary beings (referring to the minds of common people), 2. The minds of those who have not completed their learning (referring to the minds of those who are still learning), 3. The minds of those who have completed their learning (referring to the minds of those who have completed their training). Furthermore, there are three kinds of listeners to the Dharma. The first is regarding the Dharma and the meaning...
不能受持。二唯能領受不能任持。三能受能持。又有三法是修行者觀身語意無常性觀趣入上首。一者入出息。二者尋伺。三者想思。又有三種尊勝應受敬養。一年齒增上。二族姓增上。三功德增上。又有三種住定不定因。二是定因。一不定因。一惡趣定因。謂無間業。二善趣涅槃定因。謂無漏有為法。三不定因。謂所餘法。又有三法。為令聖教得久住故。展轉舉罪。一者現見身語現行違犯學處。二從他聞。三以余相比度了知。又諸如來自說具足三不護德。為顯外道諸師內懷眾惡自稱一切智者實非一切智者。又欲令彼于如來所發起真實一切智信。
復有三種邪執所生大火所起有情燒惱。一貪愛燒惱。二愁憂燒惱。三顛倒燒惱。又有三火。為化樂福邪事外火。勝解有情示無虛誑所應事火。雖實非火假立火名。一者父母。二者妻子。三者真實應供福田。又有三種為諸樂欲增上生者所說真實增上生道。一者佈施。得大財富。二者持戒。得往善趣。三者修定。遠離苦受。得生一向無有惱害樂世界中。又有三種。諸受欲者。劣中勝欲。觀待諸欲所生樂故。一多用功力依緣諸欲。謂現前住所有諸欲。二少用功力依心諸欲。謂樂化天所有諸欲。三極少功力依心諸欲。謂他化天所有諸欲。又有三種。超過諸欲劣中勝樂。一有尋伺喜
【現代漢語翻譯】 現代漢語譯本 不能受持：第一種人只是聽聞佛法，卻不能身體力行。二唯能領受不能任持：第二種人能夠領會佛法，卻不能堅持奉行。三能受能持：第三種人既能領會佛法，又能堅持奉行。又有三種法是修行者觀察身語意無常性，趨入修行的首要方法：一是入出息（呼吸），二是尋伺（粗細的思考），三是想思（更深入的思考）。又有三種人值得尊敬供養：一年齒增上（年長者），二族姓增上（出身高貴者），三功德增上（具有功德者）。又有三種是決定或不決定輪迴的因素：兩種是決定因素，一種是不決定因素。一是惡趣定因：指無間業（極重的惡業）。二是善趣涅槃定因：指無漏有為法（沒有煩惱的有為法）。三是不定因：指其餘的法。又有三種方法，爲了使聖教能夠長久住世，輾轉揭發罪行：一是親眼見到某人身語行為違犯戒律，二是聽別人說，三是通過其他方式推斷得知。而且諸如來宣說自己具足三種不護德（不需守護的功德），是爲了顯示外道諸師內心懷有眾多惡念，卻自稱一切智者，實際上並非一切智者。又想讓那些人對如來生起真實的一切智的信心。 復有三種邪執所生大火所起有情燒惱：一是貪愛燒惱，二是愁憂燒惱，三是顛倒燒惱。又有三火，爲了化解那些樂於供奉邪神、從事邪惡祭祀的外道之火，向有情展示真實不虛、應該供奉的『火』，雖然實際上不是真正的火，只是假借『火』的名字：一是父母，二是妻子，三是真實應供福田（值得供養的人）。又有三種是為那些追求增上生（更好的來世）的人所說的真實增上生之道：一是佈施，可以獲得巨大的財富；二是持戒，可以往生善趣；三是修定，可以遠離痛苦，得以往生一向沒有惱害的快樂世界中。又有三種，是那些享受慾望的人所體驗的，從低到高的慾望：一是多用功力依緣諸欲：指現前生活中所擁有的各種慾望。二是少用功力依心諸欲：指樂化天（欲界天）所擁有的各種慾望。三是極少功力依心諸欲：指他化天（欲界頂層天）所擁有的各種慾望。又有三種，是超越各種慾望，從低到高的快樂：一是有尋伺喜（伴隨粗細思考的喜悅）
【English Translation】 English version Cannot uphold: The first type of person only hears the Dharma but cannot practice it. Two, can only comprehend but cannot maintain: The second type of person can understand the Dharma but cannot consistently adhere to it. Three, can receive and uphold: The third type of person can both understand and consistently adhere to the Dharma. Furthermore, there are three methods that are paramount for practitioners observing the impermanence of body, speech, and mind, and entering into practice: one is incoming and outgoing breath (respiration), two is seeking and examining (coarse and fine thinking), and three is thought and consideration (deeper thinking). Furthermore, there are three types of people worthy of respect and offering: one is increased in age (the elderly), two is increased in lineage (those of noble birth), and three is increased in merit (those with merit). Furthermore, there are three factors that determine or do not determine rebirth: two are determining factors, and one is a non-determining factor. One is the determining factor for evil destinies: referring to uninterrupted karma (extremely heavy evil deeds). Two is the determining factor for good destinies and Nirvana: referring to undefiled conditioned dharmas (conditioned dharmas without afflictions). Three is the non-determining factor: referring to the remaining dharmas. Furthermore, there are three methods, in order to allow the Holy Teaching to abide in the world for a long time, to expose transgressions in turn: one is personally witnessing someone's body and speech behavior violating the precepts, two is hearing it from others, and three is knowing it through inference from other means. Moreover, the Tathagatas declare that they possess three non-protective virtues (virtues that do not need protection), in order to reveal that the teachers of external paths harbor numerous evil thoughts in their hearts, yet claim to be omniscient, but are actually not omniscient. Also, wanting to cause those people to generate genuine faith in the Tathagata's omniscience. Furthermore, there are three types of burning afflictions arising from great fires caused by perverse attachments: one is the burning affliction of greed, two is the burning affliction of sorrow and worry, and three is the burning affliction of delusion. Furthermore, there are three 'fires,' in order to transform those who delight in offering to evil deities and engaging in evil sacrifices, demonstrating to sentient beings the true and non-deceptive 'fires' that should be offered to, although they are not actually real fires, but merely borrowing the name of 'fire': one is parents, two is wife and children, and three is the true field of merit worthy of offerings (those worthy of offering). Furthermore, there are three true paths to higher rebirths spoken for those who seek higher rebirths (better future lives): one is generosity, which can obtain great wealth; two is upholding precepts, which can lead to rebirth in good destinies; and three is cultivating samadhi, which can be free from suffering and obtain rebirth in happy worlds that are always without harm. Furthermore, there are three types of desires experienced by those who enjoy desires, from low to high: one is relying on desires with much effort: referring to the various desires possessed in present life. Two is relying on desires with little effort: referring to the various desires possessed by the gods of the Paranirmitavasavarti heaven (heaven of pleasure transformation). Three is relying on desires with extremely little effort: referring to the various desires possessed by the gods of the other Paranirmitavasavarti heaven (topmost heaven of the desire realm). Furthermore, there are three types of happiness that surpass various desires, from low to high: one is joy with seeking and examining (joy accompanied by coarse and fine thinking).
。二無尋伺喜。三離喜之樂。又有三種。覺悟所知。能令三乘出離眾苦。一從他聞音種類。二內正思惟種類。三長時修習止觀種類。又有三種。覺悟所知。一者具縛。二不具縛。三全無縛。又有三種所應作事。修觀行者。由此三事增上力故。修習信等一切善法。一者永斷見道所斷諸煩惱已。證預流果。二者永斷修道所斷諸煩惱已。漸次證得一來不還阿羅漢果。三者證得阿羅漢已。現法樂住。又由三分照了一切所知境界。增上力故。建立三眼。一者肉眼。能照顯露無有障礙有見諸色。二者天眼。能照顯露不顯露。有障無障有見諸色。三者慧眼。照一切種若色非色所有諸法。又有三法。能害現行煩惱怨敵。一者信順善友。二者不與在家出家諸眾雜住。三者內正作意覺悟所知真實道理。
復有三種正教誡方便。能展轉證後後所證。及得涅槃。一于尸羅正教誡方便。二於心住正教誡方便。三于覺悟所知真實道理正教誡方便。如正教誡方便有三種。當知數習正教誡方便亦爾。又于正教誡方便。現修習時。由三種法得安隱住。一者空無愿無相滅盡等至。二者四靜慮。三者四無量。又略有三種心一境性。能令證得如實智見。一于意言中種種差別所緣行相。二意言無間種種差別所緣行相。三超度意言專注一境無種種無差別所緣行
【現代漢語翻譯】 現代漢語譯本 二、無尋伺喜（沒有尋和伺的喜受）。三、離喜之樂（脫離喜受的快樂）。 又有三種覺悟所知（對所知事物的覺悟），能令三乘（聲聞乘、緣覺乘、菩薩乘）出離眾苦：一、從他聞音種類（通過聽聞他人教導而獲得的覺悟）。二、內正思惟種類（通過內在正確的思考而獲得的覺悟）。三、長時修習止觀種類（通過長時間修習止觀而獲得的覺悟）。 又有三種覺悟所知：一者具縛（被束縛）。二、不具縛（未完全被束縛）。三、全無縛（完全沒有被束縛）。 又有三種所應作事，修觀行者（修習觀行的修行者），由此三事增上力故（由於這三件事的增強力量），修習信等一切善法（修習信心等一切善法）：一者永斷見道所斷諸煩惱已（永遠斷除見道所斷的各種煩惱之後），證預流果（證得預流果）。二者永斷修道所斷諸煩惱已（永遠斷除修道所斷的各種煩惱之後），漸次證得一來不還阿羅漢果（逐漸證得一來果、不還果、阿羅漢果）。三者證得阿羅漢已（證得阿羅漢果之後），現法樂住（在現世享受快樂的境界）。 又由三分照了一切所知境界（又通過三種方式照亮一切所知的境界），增上力故（由於增強的力量），建立三眼：一者肉眼（肉眼），能照顯露無有障礙有見諸色（能夠照見顯露的、沒有障礙的、可見的各種色法）。二者天眼（天眼），能照顯露不顯露（能夠照見顯露的和不顯露的）、有障無障有見諸色（有障礙和沒有障礙的可見的各種色法）。三者慧眼（慧眼），照一切種若色非色所有諸法（照見一切種類，無論是色法還是非色法的所有法）。 又有三法，能害現行煩惱怨敵（能夠傷害正在發生的煩惱怨敵）：一者信順善友（相信並順從善友）。二者不與在家出家諸眾雜住（不與在家和出家的各種人群混雜居住）。三者內正作意覺悟所知真實道理（內在正確地思考並覺悟所知的真實道理）。 復有三種正教誡方便（又有三種正確的教誡方法），能展轉證後後所證（能夠逐步證得更高的境界），及得涅槃（以及獲得涅槃）：一于尸羅正教誡方便（關於戒律的正確教誡方法）。二於心住正教誡方便（關於心安住的正確教誡方法）。三于覺悟所知真實道理正教誡方便（關於覺悟所知真實道理的正確教誡方法）。 如正教誡方便有三種（正如正確的教誡方法有三種），當知數習正教誡方便亦爾（應當知道經常修習正確的教誡方法也是如此）。又于正教誡方便（又在正確的教誡方法中），現修習時（現在修習時），由三種法得安隱住（通過三種方法獲得安穩的住處）：一者空無愿無相滅盡等至（空、無愿、無相、滅盡等至）。二者四靜慮（四禪定）。三者四無量（四無量心）。 又略有三種心一境性（又簡略地有三種心專注于單一境界的狀態），能令證得如實智見（能夠使人證得如實的智慧和見解）：一于意言中種種差別所緣行相（在意識的語言中，種種差別所緣的行相）。二意言無間種種差別所緣行相（意識語言沒有間斷，種種差別所緣的行相）。三超度意言專注一境無種種無差別所緣行（超越意識語言，專注于單一境界，沒有種種差別所緣的行相）。
【English Translation】 English version Second, joy without initial and sustained application of thought (no coarse or subtle thought with joy). Third, the bliss of being apart from joy (happiness detached from joy). Furthermore, there are three types of understanding of what is to be known, which can enable the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to escape from all suffering: first, the type of understanding gained from hearing the teachings of others; second, the type of understanding gained from correct inner reflection; third, the type of understanding gained from prolonged practice of cessation and contemplation (śamatha-vipassanā). Furthermore, there are three types of understanding of what is to be known: first, those who are bound; second, those who are not completely bound; third, those who are completely unbound. Furthermore, there are three things that should be done. Practitioners of contemplation, due to the increasing power of these three things, cultivate all good dharmas such as faith: first, having permanently severed all afflictions to be severed by the path of seeing, one attains the fruit of stream-entry (Srotāpanna). Second, having permanently severed all afflictions to be severed by the path of cultivation, one gradually attains the fruits of once-returner (Sakṛdāgāmin), non-returner (Anāgāmin), and Arhat. Third, having attained Arhatship, one dwells in the bliss of the present life. Furthermore, due to the increasing power of illuminating all knowable realms through three aspects, three eyes are established: first, the physical eye (flesh eye), which can illuminate visible forms that are manifest, unobstructed, and visible; second, the divine eye (heavenly eye), which can illuminate visible forms that are manifest and unmanifest, obstructed and unobstructed, and visible; third, the wisdom eye (eye of wisdom), which illuminates all kinds of dharmas, whether form or non-form. Furthermore, there are three dharmas that can harm the enemies of currently arising afflictions: first, trusting and obeying virtuous friends; second, not living in mixed company with various groups of lay and monastic people; third, inwardly and correctly attending to and understanding the true principles of what is to be known. Furthermore, there are three correct methods of instruction that can progressively lead to the realization of subsequent attainments and the attainment of Nirvāṇa: first, correct methods of instruction regarding morality (Śīla); second, correct methods of instruction regarding the abiding of the mind; third, correct methods of instruction regarding the true principles of understanding what is to be known. Just as there are three correct methods of instruction, it should be known that frequently practicing correct methods of instruction is also the same. Furthermore, when currently practicing correct methods of instruction, one attains peaceful abiding through three dharmas: first, emptiness (Śūnyatā), wishlessness (apraṇihita), signlessness (animitta), cessation (nirodha) and other samādhis; second, the four dhyānas (four meditations); third, the four immeasurables (four Brahmavihāras). Furthermore, there are briefly three states of mind focused on a single object, which can enable one to attain true knowledge and vision: first, the aspect of objects of focus with various distinctions in mental speech; second, the aspect of objects of focus with various distinctions without interruption of mental speech; third, transcending mental speech, focusing on a single object without various or distinct aspects of focus.
相。又有三處。能善攝受于惡邪處妄計尊勝及處中庸所化有情。引入聖教。一現己所有最勝神通。二於他所有染凈諸行。遮止開許。三宣說妙法正教正誡。又有三凈。為欲斷除樂凈外道以外事水暫除外垢。自謂已得第一清凈。所起邪慢故建立此三。第一義凈不凈處生超越因故。又有三種牟尼。為欲斷除持牟尼戒諸外道等。暫息語言。自謂已得真實寂靜所起邪執故。又為顯說無倒牟尼故。建立三種真實牟尼。即是聖所愛戒所攝身語二業。及無漏心。又有三法。能令處遠離者斷除現行不正尋思。謂由他所誹毀自所誹毀。退失大利增上力故。所起愧慚。及與愛敬。又依道及道果。當知有三種最勝無上。謂無常智。苦智。無我智。樂速通等四種行跡。一切世間出世間。有學無學。時解脫不動心解脫。最勝無上。修觀行者。先得其智。由此智故。為斷煩惱。次修行跡。修行跡已。心得解脫。又有三明。當知為顯於前后中際。斷常二邊邪執。現法涅槃愚癡。沙門婆羅門無明性故。建立三明。已說三種佛教所應知處。
次說四種。謂有四法。能攝一切所知及智。謂身及聞思修增上念住。以為依止。緣身境慧。如身及緣身境慧。當知受心法。及緣受心法境慧亦爾。復有差別。謂四種縛。一執取縛。二領受縛。三了別縛。四執著縛
【現代漢語翻譯】 現代漢語譯本 相。又有三種方法，能夠很好地引導那些處於邪惡見解、錯誤地認為自己尊貴殊勝，以及處於中庸狀態的有情眾生，使他們進入神聖的教法。一是展現自己所擁有的最殊勝的神通。二是對他人所擁有的不清凈和清凈的行為，進行遮止或開許。三是宣說精妙的佛法正教和正確的戒律。 又有三種清凈。爲了斷除那些喜愛清凈的外道，他們以外在的事物和水來暫時清除外在的污垢，就自認為已經獲得了第一等的清凈，從而產生邪慢。因此，佛陀建立了這三種清凈。第一義的清凈，是因為從不凈之處產生，超越了因果。 又有三種牟尼（指寂靜者）。爲了斷除那些持守牟尼戒的外道等，他們暫時停止語言，就自認為已經獲得了真實的寂靜，從而產生邪執。因此，佛陀爲了闡明沒有顛倒的牟尼，建立了三種真實的牟尼。那就是聖者所喜愛的、由戒律所攝持的身語二業，以及無漏的心。 又有三種法，能夠使處於遠離處的人斷除現行的不正當的思慮。那就是由於他人誹謗、自己誹謗，以及退失大利益所產生的增上力，從而產生的愧慚，以及愛敬之心。 又依據道和道果，應當知道有三種最殊勝無上的智慧，即無常智、苦智、無我智。以及樂速通等四種行跡，對於一切世間和出世間，有學和無學，時解脫和不動心解脫，都是最殊勝無上的。修習觀行的人，先獲得這些智慧。由於這些智慧，爲了斷除煩惱，然後修行這些行跡。修行這些行跡之後，心才能得到解脫。 又有三種明（指智慧光明）。應當知道，這是爲了闡明對於前後中際（過去、現在、未來）的斷常二邊邪見，以及現法涅槃的愚癡，因為沙門（指佛教出家眾）和婆羅門（指古印度教祭司）具有無明（指不明白事理的愚昧）。因此，佛陀建立了三明。以上已經說了三種佛教所應當瞭解的地方。 接下來要說四種。有四種法，能夠涵蓋一切所知和智慧。那就是以身體以及聽聞、思考、修習所增長的念住，作為依靠。以身體的境界和智慧為緣。就像身體以及緣身體境界的智慧一樣。應當知道，感受、心、法，以及緣感受、心、法境界的智慧也是如此。還有差別，即四種束縛。一是執取縛，二是領受縛，三是了別縛，四是執著縛。
【English Translation】 English version Aspects. Furthermore, there are three methods that can skillfully guide sentient beings who are in evil views, wrongly consider themselves noble and superior, and are in a neutral state, leading them into the sacred Dharma. First, displaying one's own most supreme supernatural powers. Second, prohibiting or permitting the impure and pure actions of others. Third, proclaiming the wonderful Dharma, the correct teachings, and the correct precepts. Furthermore, there are three purities. In order to eliminate those heretics who love purity, who temporarily remove external impurities with external things and water, and then consider themselves to have attained the first purity, thereby generating perverse pride. Therefore, the Buddha established these three purities. The purity of the first meaning is because it arises from impure places, transcending cause and effect. Furthermore, there are three Munis (referring to the silent ones). In order to eliminate those heretics who uphold the Muni precepts, who temporarily cease language, and then consider themselves to have attained true silence, thereby generating perverse attachments. Therefore, in order to elucidate the non-inverted Muni, the Buddha established three true Munis. These are the body and speech actions cherished by the saints, upheld by the precepts, and the un-leaking mind. Furthermore, there are three dharmas that can enable those who are in secluded places to eliminate the currently arising improper thoughts. These are the shame and remorse arising from the increased power generated by the slander of others, self-slander, and the loss of great benefits, as well as the heart of love and respect. Furthermore, based on the path and the fruit of the path, it should be known that there are three most supreme and unsurpassed wisdoms, namely the wisdom of impermanence, the wisdom of suffering, and the wisdom of no-self. And the four traces of joyful swift penetration, etc., are the most supreme and unsurpassed for all worldly and trans-worldly, learners and non-learners, liberation in time and liberation of the immovable mind. Those who practice contemplation first obtain these wisdoms. Because of these wisdoms, in order to eliminate afflictions, they then practice these traces. After practicing these traces, the mind can attain liberation. Furthermore, there are three illuminations (referring to the light of wisdom). It should be known that this is to elucidate the perverse views of the two extremes of permanence and annihilation regarding the past, present, and future, as well as the ignorance of Nirvana in the present life, because the Shramanas (referring to Buddhist monks) and Brahmins (referring to ancient Indian priests) possess ignorance (referring to the ignorance of not understanding things). Therefore, the Buddha established the three illuminations. The above has already spoken of the three places that Buddhism should understand. Next, we will talk about four kinds. There are four dharmas that can encompass all knowledge and wisdom. That is, taking the mindfulness increased by the body and by hearing, thinking, and practicing as a reliance. Taking the realm of the body and wisdom as conditions. Just like the body and the wisdom that conditions the realm of the body. It should be known that the same is true for feeling, mind, dharma, and the wisdom that conditions the realm of feeling, mind, and dharma. There are also differences, namely the four bonds. First, the bond of grasping; second, the bond of receiving; third, the bond of distinguishing; fourth, the bond of attachment.
。當知心於身。由執取縛所縛。于受。由內領受縛所縛。於色等境界相。由了別縛所縛。即于所說身等。由貪瞋等大小煩惱執著縛所縛。對治如是四種縛故。立四念住。又有四種。欲勤為先。觀察過患及與對治。以為依止。能斷現行諸不善法。及斷彼系。能得善法。及能增長。又有四種為欲住心。為得勝定。修方便者。心住如意。能生長門。一樂出離欲。二受持讀誦。悔過精進。三能取賢善定相之心。四住空閑處。觀察諸法。又有四種心定心住。一有尋有伺有喜心住。二無尋無伺有喜心住。三無尋無伺離喜心住。四舍念清凈超度一切苦樂心住。又有四種所知真實。染污清凈二品別故。建立四種。若能了知。善了知者。能斷見修所斷一切煩惱。一染污品果真實。二彼品因真實。三清凈品果真實。四彼品因真實。又有四種想為先戲論縛。一于小欲中想為先戲論縛。二于大色中想為先戲論縛。三于無量空識無邊處想為先戲論縛。四于無所有處想為先戲論縛。又有四法。于諸有情對治恚害。不樂欲貪。善修習時。能生大福。能趣離欲。一慈。二悲。三喜。四舍。又有四法。超過色界。令成遠分。謂空處。識處。無所有處。非想非非想處。又有四種。為令解脫速得圓滿。勤修行者聖解脫欲勝任持法。為斷四愛。增上力故。謂為衣
【現代漢語翻譯】 現代漢語譯本：須知，心與身體相連，是被執取的束縛所束縛；心與感受相連，是被內在領受的束縛所束縛；心與色等境界相連，是被了別的束縛所束縛。也就是說，對於所說的身體等等，是被貪、瞋等大小煩惱的執著束縛所束縛。爲了對治這四種束縛，設立了四念住（Sati-patthana，四種專注的修行）。 又有四種方法，以慾望和精勤為先導，觀察過患以及對治方法，作為依靠，能夠斷除現行的各種不善之法，以及斷除與它們相關的束縛；能夠獲得善法，並且能夠增長善法。 又有四種方法，爲了使心安住，爲了獲得殊勝的禪定，修行方便的人，心能如意安住，能夠增長善法之門。一是樂於出離的慾望（Chanda，意願）。二是受持讀誦佛經，懺悔過錯，精進修行。三是能夠選取賢善的禪定之相的心。四是安住在空閑之處，觀察諸法。 又有四種心定心住的狀態。一是有尋有伺有喜的心住（Vitakka-vicara-piti，帶有尋、伺、喜悅的禪定狀態）。二是無尋無伺有喜的心住（Avitakka-avicara-piti，沒有尋、伺，但有喜悅的禪定狀態）。三是無尋無伺離喜的心住（Avitakka-avicara-upekha，沒有尋、伺，且離喜悅的禪定狀態）。四是舍念清凈，超越一切苦樂的心住（Upekha-sati-parisuddhi，捨棄和正念的純凈狀態，超越苦樂）。 又有四種所知真實，因為染污和清凈兩種品類的不同，所以建立四種真實。如果能夠了解，善於瞭解，就能夠斷除見道和修道所斷的一切煩惱。一是染污品類的果的真實。二是染污品類的因的真實。三是清凈品類的果的真實。四是清凈品類的因的真實。 又有四種以想為先導的戲論束縛。一是在微小的慾望中，以想為先導的戲論束縛。二是在廣大的色相中，以想為先導的戲論束縛。三是在無量空處、識無邊處，以想為先導的戲論束縛。四是在無所有處，以想為先導的戲論束縛。 又有四種法，對於各種有情，對治嗔恚和損害，不樂於貪慾。如果善於修習，能夠產生大的福報，能夠趨向于遠離慾望。一是慈（Metta，慈愛）。二是悲（Karuna，悲憫）。三是喜（Mudita，隨喜）。四是舍（Upekkha，捨棄）。 又有四種法，超過**（Kama，慾望），使之成為遙遠的部分。即空無邊處（Akasanancayatana，對無限虛空的禪定）。識無邊處（Vinnanancayatana，對無限意識的禪定）。無所有處（Akincannayatana，對一無所有的禪定）。非想非非想處（Nevasannanasannayatana，既非有想也非無想的禪定）。 又有四種方法，爲了使解脫迅速得到圓滿，勤奮修行的人，對於聖解脫的慾望能夠勝任地保持這些法，爲了斷除四種愛（Tanha，渴愛），增加力量。即爲了衣服
【English Translation】 English version: It should be known that the mind is bound to the body by the fetter of clinging; the mind is bound to feelings by the fetter of internal reception; the mind is bound to the characteristics of form and other realms by the fetter of discrimination. That is to say, the mind is bound to the aforementioned body and so on by the fetters of attachment to major and minor defilements such as greed and hatred. To counteract these four kinds of fetters, the Four Foundations of Mindfulness (Sati-patthana, four kinds of focused practice) are established. Furthermore, there are four methods that, with desire and diligence as the lead, observing the faults and the methods of counteraction as the reliance, can cut off the currently arising unwholesome dharmas, as well as cut off the fetters related to them; can obtain wholesome dharmas, and can increase wholesome dharmas. Furthermore, there are four methods for dwelling the mind, for obtaining superior samadhi (concentration). For those who practice skillful means, the mind can dwell as desired, and can increase the gates of wholesome dharmas. First is the desire for joyful renunciation (Chanda, intention). Second is upholding, reciting, repenting of faults, and diligently practicing. Third is the mind that can select the characteristics of virtuous and wholesome samadhi. Fourth is dwelling in secluded places and observing all dharmas. Furthermore, there are four states of mind-fixation and mind-dwelling. First is the mind-dwelling with initial application, sustained application, and joy (Vitakka-vicara-piti, a state of samadhi with initial thought, sustained thought, and joy). Second is the mind-dwelling without initial application, without sustained application, but with joy (Avitakka-avicara-piti, a state of samadhi without initial thought, without sustained thought, but with joy). Third is the mind-dwelling without initial application, without sustained application, and apart from joy (Avitakka-avicara-upekha, a state of samadhi without initial thought, without sustained thought, and apart from joy). Fourth is the mind-dwelling of purity of equanimity and mindfulness, transcending all suffering and joy (Upekha-sati-parisuddhi, the purity of equanimity and mindfulness, transcending suffering and joy). Furthermore, there are four knowable truths, because of the difference between the two categories of defilement and purity, therefore four truths are established. If one can understand, and is skilled in understanding, then one can cut off all the defilements that are to be cut off by the path of seeing and the path of cultivation. First is the truth of the result of the category of defilement. Second is the truth of the cause of the category of defilement. Third is the truth of the result of the category of purity. Fourth is the truth of the cause of the category of purity. Furthermore, there are four kinds of discursive fetters with thought as the lead. First is the discursive fetter with thought as the lead in small desires. Second is the discursive fetter with thought as the lead in vast forms. Third is the discursive fetter with thought as the lead in the realm of infinite space, the realm of infinite consciousness. Fourth is the discursive fetter with thought as the lead in the realm of nothingness. Furthermore, there are four dharmas that, for all sentient beings, counteract anger and harm, and do not delight in craving. If one is skilled in practicing them, one can generate great blessings and can move towards being apart from desire. First is loving-kindness (Metta, loving-kindness). Second is compassion (Karuna, compassion). Third is sympathetic joy (Mudita, sympathetic joy). Fourth is equanimity (Upekkha, equanimity). Furthermore, there are four dharmas that transcend desire (Kama, desire), making it a distant part. Namely, the realm of infinite space (Akasanancayatana, meditation on infinite space). The realm of infinite consciousness (Vinnanancayatana, meditation on infinite consciousness). The realm of nothingness (Akincannayatana, meditation on nothingness). The realm of neither perception nor non-perception (Nevasannanasannayatana, meditation that is neither perception nor non-perception). Furthermore, there are four methods, in order to quickly and completely attain liberation, those who diligently practice, the desire for noble liberation can competently maintain these dharmas, in order to cut off the four kinds of craving (Tanha, thirst), increasing strength. Namely, for clothing
服飲食臥具少有所求。無作無亂。時無虛度。勤修方便。心離散亂。樂斷煩惱。樂修正道。又有四種修習道果諸煩惱斷。一見所斷煩惱斷。二修所斷下分結上中品斷。三即此無餘斷。四上分結無餘斷。
復有四種。證預流支。能令行者于佛聖教及善趣中畢竟不動。謂于大師所。真覺所生無動心凈。如於大師所。當知于所證法及為證法修證行者所亦爾。如是三種。名心清凈。第四一種。名色清凈。聖所愛戒所攝故。前之三種令于聖教無有動搖。最後一種。令于善趣無有動搖。又有四種證預流支。一于說法師及教授者。能善承事無所違犯。二無倒聽聞師所說法及教授法。三于所聞法。能正思惟。及善通達。四成辦所修。又有四智。攝一切智。一唯無漏。于諸法中能現見智。二一向無漏。于諸法中非現見智。三一向有漏。或如理所引。或不如理所引。或非如理非不如理所引世間智。四通有漏無漏。他心差別智。又有四種。于轉還品真實能取智。能盡諸漏。一轉品果真實智。二轉品因真實智。三還品果真實智。四還品因真實智。又有四法。能令信者為斷煩惱修正方便。一相續殷重作用精進。二正知行念。三奢摩他。四毗缽舍那又有四種。能通達法。能盡上漏所依足跡。謂為得聖道。修有漏慧。既得道已。缺諸煩惱。及缺
【現代漢語翻譯】 現代漢語譯本：在飲食、臥具等生活必需品上少欲知足，不做惡事，不擾亂他人，珍惜光陰，不虛度時光，勤奮修習各種方便法門，使內心遠離散亂，樂於斷除各種煩惱，樂於修正道。又有四種修習道果，可以斷除各種煩惱：一是見道所斷的煩惱斷除；二是修道所斷的下分結（五種束縛眾生的煩惱：身見、戒禁取見、疑、貪慾、嗔恚）中的上品和中品斷除；三是徹底斷除這些煩惱，沒有剩餘；四是上分結（色界和無色界的貪慾、慢、掉舉、無明）徹底斷除。
又有四種證得預流果（須陀洹果，小乘四果中的初果）的條件，能使修行者在佛陀的教法和善道中永遠不動搖：一是對大師（佛陀）的真知灼見所產生的堅定不移的清凈信心；如同對大師一樣，也應當對所證悟的法，以及爲了證悟法而修行的修行者保持同樣的清凈信心。以上三種稱為心清凈。第四種稱為色清凈，即受聖人所喜愛的戒律所攝持。前三種使人在佛陀的教法中不產生動搖，最後一種使人在善道中不產生動搖。又有四種證得預流果的條件：一是對說法師和教授者能夠善於承事，不違揹他們的教導；二是如實地聽聞法師所說的法和教授的法；三是對所聽聞的法能夠正確地思考和善於通達；四是成就所修行的內容。又有四種智慧，涵蓋一切智慧：一是唯有無漏智，能在諸法中現見真理；二是一向是無漏智，在諸法中不能現見真理；三是一向是有漏智，或者是由如理作意所引導，或者是由不如理作意所引導，或者是由非如理非不如理作意所引導的世間智慧；四是通於有漏和無漏的，能夠了解他人心念差別的智慧。
又有四種，在轉還品（指從凡夫轉向聖人，從有漏轉向無漏的修行過程）中，能夠真實地獲得智慧，從而斷盡一切煩惱：一是轉品果的真實智；二是轉品因的真實智；三是還品果的真實智；四是還品因的真實智。又有四種法，能夠使信徒爲了斷除煩惱而修正方便法門：一是持續不斷地殷重地精進修行；二是保持正知正念；三是奢摩他（止，禪定）；四是毗缽舍那（觀，智慧）。又有四種方法，能夠通達佛法，能夠斷盡上漏（指色界和無色界的煩惱）所依賴的足跡：即爲了獲得聖道，修習有漏的智慧；既已獲得聖道，就斷除各種煩惱，以及斷除...
【English Translation】 English version: To be content with little in terms of food, drink, bedding, and other necessities. To not commit evil deeds and not cause disturbances. To not waste time and to diligently cultivate various expedient means. To keep the mind free from distractions, to delight in cutting off afflictions, and to delight in correcting the right path. Furthermore, there are four kinds of cultivation of the path's fruits that can sever various afflictions: first, the afflictions severed by the path of seeing (見所斷煩惱) are cut off; second, the upper and middle grades of the lower fetters (下分結 - the five lower fetters that bind beings to the realm of desire: self-view, adherence to rites and rituals, doubt, sensual desire, and ill-will) severed by the path of cultivation (修所斷) are cut off; third, these afflictions are completely severed without remainder; fourth, the upper fetters (上分結 - the fetters that bind beings to the realms of form and formlessness: desire for form, desire for formlessness, conceit, restlessness, and ignorance) are completely severed without remainder.
Furthermore, there are four conditions for attaining the fruit of Stream-entry (預流果 - Srotapanna, the first of the four stages of enlightenment in Theravada Buddhism), which can ensure that practitioners are ultimately unshakeable in the Buddha's teachings and in the realms of good destiny: first, unwavering pure faith arising from true understanding of the Master (大師 - the Buddha); just as with the Master, one should also maintain the same pure faith in the Dharma (法) that is realized, and in the practitioners who cultivate to realize the Dharma. These three are called purity of mind. The fourth is called purity of conduct (色清凈), which is governed by the precepts cherished by the sages. The first three prevent wavering in the Buddha's teachings, and the last prevents wavering in the realms of good destiny. Furthermore, there are four conditions for attaining the fruit of Stream-entry: first, to be able to serve the Dharma teachers and professors well without violating their teachings; second, to listen without distortion to the Dharma spoken and taught by the teachers; third, to be able to correctly contemplate and thoroughly understand the Dharma that is heard; fourth, to accomplish what is cultivated. Furthermore, there are four kinds of wisdom that encompass all wisdom: first, purely un-leaked wisdom (無漏智), which can directly see the truth in all phenomena; second, exclusively un-leaked wisdom, which cannot directly see the truth in all phenomena; third, exclusively leaked wisdom (有漏智), which is either guided by appropriate attention, or guided by inappropriate attention, or worldly wisdom guided by neither appropriate nor inappropriate attention; fourth, wisdom that is both leaked and un-leaked, which can understand the differences in the minds of others.
Furthermore, there are four kinds of wisdom that can truly be obtained in the turning-back stage (轉還品 - referring to the process of turning from an ordinary person to a sage, from the leaked to the un-leaked), thereby completely severing all afflictions: first, the true wisdom of the fruit of turning; second, the true wisdom of the cause of turning; third, the true wisdom of the fruit of returning; fourth, the true wisdom of the cause of returning. Furthermore, there are four dharmas that can enable believers to correct expedient means for severing afflictions: first, continuous and earnest diligent practice; second, maintaining right mindfulness and awareness; third, Samatha (奢摩他 - calming meditation); fourth, Vipassana (毗缽舍那 - insight meditation). Furthermore, there are four methods that can penetrate the Dharma and can exhaust the traces on which the upper leaks (上漏 - referring to the afflictions of the realms of form and formlessness) rely: that is, in order to obtain the holy path, cultivate leaked wisdom; having already obtained the path, sever various afflictions, and sever...
諸事無餘。永斷諸煩惱事。如所得道。轉更修習。又有四法。展轉相應。有行有緣和合而轉。同一緣轉。謂受想行識。又有四護。能令已入佛聖教者愛樂聖教。一者命護。二者力護。三者心煩惱護。四者正方便護。又有四種。能得正見無倒義行所依處所。由前三種。行時清凈。由后一種。住時清凈。謂守根門者。于諸境界。不順不違。為守根門。念增上力。正智而行。住遠離者。心無染污。專注一緣。又由四行。當知能證明及解脫。由念眼慧。能證於明。又由身故。能證不動及時解脫。
復有四法。能為廣大種種差別諸所造色生起依止。一者堅性二者濕性。三者暖性。四者輕等動性。又有四法。能持已生諸有情類。令得久住及能攝益。尋求有者。攝事分中。當廣分別。又有四種。于生死中。諸識流轉所依足跡。謂于諸色見已趣向。由貪愛故。取為所緣。所依境界。俱有建立。如於諸色。于受想行。當知亦爾。又諸苾芻。顧戀現法身命。為依止故。而於衣服飲食臥具。生希求愛。顧戀后法身命。為依止故。而於後有。生悕求愛。愚于涅槃。為依止故。而於無有。生悕求愛。如是略有四種悕求之愛。謂衣服愛。飲食愛。臥具愛。有無有愛。又有四法。能令有情現行造作所不應作。謂隨順可愛事。違逆不可愛事。怖畏
【現代漢語翻譯】 現代漢語譯本： 諸事寂滅，不再有任何煩惱。如果已經證得道果，應當繼續修行。又有四法，輾轉互相影響，通過行為和因緣和合而運轉，共同依存於一個因緣而運轉，即受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）。又有四種守護，能夠使已經進入佛陀聖教的人喜愛聖教：一是命護，二是力護，三是心煩惱護，四是正方便護。 又有四種方法，能夠獲得正見，作為無顛倒義行的依據。前三種方法使行為時保持清凈，后一種方法使安住時保持清凈。即守護根門，對於各種境界，不順從也不違逆，這就是守護根門。以唸的增上力，以正智而行。安住于遠離，使內心沒有染污，專注一緣。 又通過四種行為，應當知道能夠證明真理和獲得解脫。通過憶念（念，smṛti）、觀察（眼，dṛṣṭi）、智慧（慧，prajñā），能夠證得光明。又通過身體（身，kāya），能夠證得不動和及時解脫。 又有四法，能夠作為廣大、種種差別的有形物質（色，rūpa）生起的依據：一是堅固性（地，pṛthivī），二是濕潤性（水，āpas），三是溫暖性（火，tejas），四是輕盈和運動性（風，vāyu）。又有四法，能夠維持已經出生的有情眾生，使他們能夠長久生存，並且能夠攝受利益。這些內容在《攝事分》中應當廣泛地分別說明。 又有四種，在生死輪迴中，各種意識流轉所依據的足跡：即對於各種顏色（色，rūpa）見到后產生趣向，由於貪愛，將其作為所緣，作為所依賴的境界，共同建立。如同對於各種顏色，對於感受（受，vedanā）、認知（想，saṃjñā）、意志（行，saṃskāra）也應當知道是同樣的道理。 此外，各位比丘（bhikṣu），貪戀現世的身體和生命，爲了以此為依靠，而對於衣服、飲食、臥具產生希求和愛戀。貪戀來世的身體和生命，爲了以此為依靠，而對於未來的存在（後有，punarbhava）產生希望和愛戀。愚昧於涅槃（nirvāṇa），爲了以此為依靠，而對於不存在（無有，abhava）產生希望和愛戀。像這樣，簡略地有四種希求的愛：即衣服的愛，飲食的愛，臥具的愛，存在的愛和不存在的愛。 又有四法，能夠使有情眾生現在造作不應該做的事情：即隨順可愛的事物，違逆不可愛的事物，以及恐懼。
【English Translation】 English version: All things cease, and there are no more afflictions. If one has attained the path, one should continue to cultivate it. Furthermore, there are four dharmas that influence each other, operating through actions and conditions coming together, relying on a single condition for their operation, namely, feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). There are also four protections that can make those who have entered the Buddha's holy teachings love the holy teachings: first, protection of life; second, protection of strength; third, protection from mental afflictions; fourth, protection through right means. Furthermore, there are four methods that can lead to right view, serving as the basis for undefiled righteous conduct. The first three methods purify one's conduct, while the last method purifies one's dwelling. That is, guarding the sense doors, neither conforming to nor opposing various objects, is guarding the sense doors. Through the increased power of mindfulness, one acts with right knowledge. Dwelling in seclusion keeps the mind free from defilement, focusing on a single object. Moreover, through four actions, one should know that one can prove the truth and attain liberation. Through mindfulness (smṛti), observation (dṛṣṭi), and wisdom (prajñā), one can attain enlightenment. Furthermore, through the body (kāya), one can attain immovability and timely liberation. Furthermore, there are four dharmas that can serve as the basis for the arising of vast and diverse material forms (rūpa): first, solidity (pṛthivī); second, cohesion (āpas); third, warmth (tejas); fourth, lightness and motion (vāyu). There are also four dharmas that can sustain sentient beings who have already been born, enabling them to live long and benefit. These contents should be extensively explained in the Compendium of Topics (Saṃgrahavastu). Furthermore, there are four types of traces upon which the flow of various consciousnesses relies in the cycle of birth and death: that is, upon seeing various colors (rūpa), one develops an inclination, and due to craving, one takes them as objects, as the objects upon which one relies, establishing them together. Just as with various colors, one should know that the same principle applies to feeling (vedanā), perception (saṃjñā), and volition (saṃskāra). Furthermore, monks (bhikṣu), clinging to the present body and life, rely on this as a basis, and thus develop desires and attachments for clothing, food, and bedding. Clinging to the future body and life, they rely on this as a basis, and thus develop hopes and attachments for future existence (punarbhava). Being ignorant of nirvana (nirvāṇa), they rely on this as a basis, and thus develop hopes and attachments for non-existence (abhava). Thus, briefly, there are four types of craving: craving for clothing, craving for food, craving for bedding, craving for existence and non-existence. Furthermore, there are four dharmas that can cause sentient beings to presently engage in actions that should not be done: that is, conforming to pleasant things, opposing unpleasant things, and fear.
強敵。其心顛倒。愚于現法及后法果。又有四種請問記論。能斷所疑。能悟未悟。又能任持勝抉擇力。謂於法實相。應一向記。于諸有情業果異熟。應分別記。于隱密說。非一向問應詰問記。于不如理應當置記。於此問中。云何名記。謂記彼問言。佛世尊於斯不記。又有四種惠舍。或清凈或不清凈。三種清凈。謂唯自身戒見具足。或復唯他戒見具足。或自及他戒見具足。一不清凈。謂自及他戒見二種俱不具足。其清凈者。當生善趣資產豐饒。不清凈者。當生惡趣資產無匱。又有四種攝眾方便。能正攝化一切大眾。一饒益方便二攝受方便。三引導方便。四修治方便。又有四種。從業所生諸有情類。于彼彼趣生依止門。一由業及卵㲉。二由業及胎膜。三由業及潤污。四唯由業。又彼彼處受生有情有四種死。一者由自故死。謂於戲忘意忿天中而受生者。二由他故死。謂于羯羅藍。頞部曇。閉尸。鍵南。母腹中者。三俱由故死。謂在欲界所餘有情。四俱不由故死。謂色無色界有頂為后所有有情。復有四清凈道。一非功用根圓滿。亦非喜樂圓滿。二功用根圓滿。非喜樂圓滿。三喜樂圓滿。非功用根圓滿。四喜樂圓滿。亦功用根圓滿。又有四清凈道。一背惡說法及毗奈耶。二向善說法及毗奈耶。三資糧道。四清凈道。此中最初。謂
【現代漢語翻譯】 現代漢語譯本 強敵，他們的心顛倒錯亂，對於現世的法和來世的法果都愚昧無知。又有四種請問記論，能夠斷除疑惑，能夠啓發未開悟的人，又能夠任持殊勝的抉擇能力。即對於法的真實相，應當一向地如實記錄；對於諸有情（眾生）的業果異熟（因果報應），應當分別記錄；對於隱秘的說法，不應一向地提問，應當詰問記錄；對於不如理的說法，應當置之不理。在此問答中，什麼叫做『記』呢？就是記錄下那個問題，說『佛世尊對於這個問題沒有回答』。 又有四種佈施，有清凈的，也有不清凈的。三種清凈的佈施是：唯獨自身戒律和見解都具足；或者唯獨他人戒律和見解都具足；或者自己和他人戒律和見解都具足。一種不清凈的佈施是：自己和他人戒律和見解兩種都不具足。清凈的佈施，當生善趣（好的去處），資產豐饒；不清凈的佈施，當生惡趣（壞的去處），資產匱乏。 又有四種攝眾方便，能夠正確地攝受教化一切大眾：一是饒益方便，二是攝受方便，三是引導方便，四是修治方便。 又有四種，從業（karma）所生的諸有情類，在各個趣（realm）中受生的依止之門：一是由業和卵（egg）生，二是由業和胎膜（placenta）生，三是由業和潤濕（moisture）生，四是唯由業生。 又在各個地方受生的有情，有四種死法：一是由於自身的原因而死，比如在嬉戲、忘意、忿怒等狀態中受生的人；二是由他人的原因而死，比如在羯羅藍（kalala，受精卵最初形態）、頞部曇（arbuda，受精卵第二階段）、閉尸（peshi，肉團）、鍵南（ghana，凝結）等狀態，還在母親腹中的人；三是由於自身和他人共同的原因而死，比如在欲界（desire realm）的其餘有情；四是由於自身和他人都沒有原因而死，比如色界（form realm）和無色界（formless realm）有頂天（highest heaven）作為最後有（final existence）的有情。 又有四種清凈道：一是非功用根圓滿，也不是喜樂圓滿；二是功用根圓滿，不是喜樂圓滿；三是喜樂圓滿，不是功用根圓滿；四是喜樂圓滿，也是功用根圓滿。 又有四種清凈道：一是背離邪惡的說法和毗奈耶（vinaya，戒律），二是趨向善良的說法和毗奈耶，三是資糧道（path of accumulation），四是清凈道（path of purification）。這其中最初的，是指...
【English Translation】 English version Formidable enemies, their minds are inverted and confused, ignorant of the law of the present and the fruits of the law of the future. There are also four kinds of inquiries and records that can cut off doubts, enlighten the unenlightened, and uphold the power of superior discernment. That is, regarding the true nature of the Dharma, one should record it consistently; regarding the karmic consequences and ripening of all sentient beings (sarva sattva), one should record them separately; regarding secret teachings, one should not ask questions in one direction, but should record inquiries; regarding unreasonable teachings, one should set them aside. In this question and answer, what is meant by 'record'? It means recording the question and saying, 'The World Honored One (Bhagavan) did not answer this question.' There are also four kinds of giving, some pure and some impure. The three kinds of pure giving are: only oneself is complete in precepts and views; or only others are complete in precepts and views; or both oneself and others are complete in precepts and views. One kind of impure giving is: neither oneself nor others are complete in both precepts and views. Pure giving leads to birth in good realms (sugati), with abundant wealth; impure giving leads to birth in evil realms (durgati), with scarce wealth. There are also four skillful means of gathering the assembly, which can correctly gather and transform all the masses: first, the skillful means of benefiting; second, the skillful means of gathering; third, the skillful means of guiding; fourth, the skillful means of cultivating. There are also four kinds of sentient beings born from karma (karma), the doors of reliance for birth in various realms (gati): one is born from karma and eggs (anda); two is born from karma and placenta (jarayu); three is born from karma and moisture (samsedaja); four is born only from karma (upapaduka). Also, sentient beings born in various places have four kinds of death: one is death due to oneself, such as those born in states of play, forgetfulness, or anger; two is death due to others, such as those in the womb in the states of kalala (initial form of the fertilized egg), arbuda (second stage of the fertilized egg), peshi (mass of flesh), ghana (coagulation); three is death due to both oneself and others, such as the remaining sentient beings in the desire realm (kama-dhatu); four is death due to neither oneself nor others, such as the sentient beings in the form realm (rupa-dhatu) and formless realm (arupa-dhatu), with the peak of existence (bhavagra) as their final existence. There are also four pure paths: one is neither complete in effortless faculties nor complete in joy and pleasure; two is complete in effortful faculties but not complete in joy and pleasure; three is complete in joy and pleasure but not complete in effortful faculties; four is complete in both joy and pleasure and complete in effortful faculties. There are also four pure paths: one is turning away from evil teachings and the vinaya (code of conduct); two is turning towards good teachings and the vinaya; three is the path of accumulation (sambhava-marga); four is the path of purification (visuddhi-marga). The first of these refers to...
如有一于外道見及引無義苦切行中。心不愛樂。亦不忍可。第二。謂如有一于蘊界處緣起處非處等諸善巧中。愛樂忍可。又能堪忍寒熱等苦。第三。謂凈尸羅守根門等。諸善資糧所攝正法。第四。謂奢摩他毗缽舍那斷諸煩惱。現法樂住。又有四種學增上心方便。謂未離欲者。為得不還果。或不還果依未至定求現法樂住。又為令他斷諸惡法及往善趣。又為自己斷諸煩惱得勝抉擇。又有二業四相差別。謂轉所攝業差別有三。還所攝業。總立一種。當知初業一向能感不可愛果惡趣異熟。第二業一向能感可愛樂果色無色界異熟。第三業能感愛非愛果欲界天人異熟。第四業能斷前三業。又有四種諸有情類增上勤務。一樂而非利益。二利益而非樂。三亦樂亦利益。四非樂非利益。又有四門。起諸煩惱。能令有情與生等苦和合不離。一染著諸欲門。二染著色無色等至門。三外道諸見門。四住此法中未得眼者無智門。又修聖道令此四門所生眾苦速得離系。如能令有情與苦和合。能令順流取後有業。難可解脫。當知亦爾。復有四種補特伽羅。當知遍攝一切補特伽羅。一者異生。二者未離欲有學。三者已離欲有學。四者超薩迦耶見一切無學。又有四種補特伽羅。一自住律儀。不能為他宣說正法。二自不住律儀。而能為他宣說正法。三俱能作
【現代漢語翻譯】 現代漢語譯本 第一，如果有人對外道的見解以及導致無意義痛苦的苦行不喜愛也不認可。第二，如果有人對蘊（skandha，構成個體的五種要素）、界（dhatu，構成經驗的十八種要素）、處（ayatana，產生感知的十二種要素）、緣起（pratītyasamutpāda，事物相互依存的產生）、處非處（sthāna-asthāna，可能性與不可能性）等各種善巧方便喜愛和認可，並且能夠忍受寒冷、炎熱等痛苦。第三，指清凈的戒律（śīla）、守護根門（indriya-saṃvara）等各種善的資糧所包含的正法。第四，指奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），斷除各種煩惱，體驗現世的快樂。又有四種增上心的修學方便，即未離欲者，爲了獲得不還果（anāgāmin），或者不還果的聖者依靠未至定（upacāra-samādhi）尋求現世的快樂，以及爲了使他人斷除各種惡法並前往善趣（sugati），以及爲了自己斷除各種煩惱獲得殊勝的決斷。又有二業四相的差別，即轉業（karma that leads to rebirth）所包含的差別有三種，還業（karma that leads to cessation of rebirth）總共立為一種。應當知道，第一種業必定會感得不可愛的果報，即惡趣（durgati）的異熟果（vipāka-phala）。第二種業必定會感得可愛的果報，即色界（rūpadhātu）和無色界（arūpadhātu）的異熟果。第三種業能感得可愛和不可愛的果報，即欲界（kāmadhātu）天人和人類的異熟果。第四種業能夠斷除前三種業。又有四種有情（sattva）的增上勤務，一是快樂但沒有利益，二是有利益但沒有快樂，三是既快樂又有利益，四是既沒有快樂也沒有利益。又有四種門徑，生起各種煩惱，能夠使有情與生等痛苦結合而不分離，一是染著各種慾望之門，二是染著色界和無色界等禪定之門，三是外道的各種見解之門，四是住在此法中未獲得法眼（dharma-cakṣus）者的無智慧之門。又修習聖道（ārya-mārga）能使這四種門徑所產生的各種痛苦迅速得到解脫。正如能使有情與痛苦結合一樣，能使有情順著輪迴之流造作後有業（punarbhava-karma），難以解脫，應當知道也是如此。又有四種補特伽羅（pudgala，人），應當知道遍攝一切補特伽羅，一是異生（pṛthagjana，凡夫），二是未離欲的有學（śaikṣa），三是已離欲的有學，四是超越薩迦耶見（satkāya-dṛṣṭi，有身見）的一切無學（aśaikṣa）。又有四種補特伽羅，一是自己安住于律儀（vinaya），不能為他人宣說正法，二是自己不安住于律儀，卻能為他人宣說正法，三是兩者都能做到
【English Translation】 English version First, if someone neither loves nor approves of the views of external paths and the ascetic practices that lead to meaningless suffering. Second, if someone loves and approves of the skillful means regarding the skandhas (aggregates, the five components of an individual), the dhatus (elements, the eighteen elements of experience), the ayatanas (sense bases, the twelve sources of perception), pratītyasamutpāda (dependent origination, the interdependent arising of phenomena), sthāna-asthāna (possible and impossible), and is able to endure suffering such as cold and heat. Third, it refers to the righteous Dharma encompassed by pure śīla (moral discipline), indriya-saṃvara (guarding the sense doors), and other virtuous resources. Fourth, it refers to śamatha (tranquility) and vipaśyanā (insight), cutting off all afflictions, and dwelling in happiness in the present life. There are also four skillful means for cultivating increased mindfulness: for those who have not yet detached from desire, to attain the anāgāmin (non-returner) fruit, or for non-returners to seek happiness in the present life by relying on upacāra-samādhi (access concentration); also, to cause others to cut off all evil dharmas and go to sugati (good realms); and for oneself to cut off all afflictions and attain superior discernment. There are also differences in two types of karma with four aspects: the differences included in karma that leads to rebirth are of three kinds, and karma that leads to cessation of rebirth is established as one kind in total. It should be known that the first type of karma will definitely cause an undesirable result, the vipāka-phala (result of maturation) of the evil realms (durgati). The second type of karma will definitely cause a desirable result, the vipāka-phala of the rūpadhātu (form realm) and arūpadhātu (formless realm). The third type of karma can cause both desirable and undesirable results, the vipāka-phala of gods and humans in the kāmadhātu (desire realm). The fourth type of karma can cut off the first three types of karma. There are also four kinds of diligent efforts that beings (sattva) engage in: one is pleasurable but not beneficial, two is beneficial but not pleasurable, three is both pleasurable and beneficial, and four is neither pleasurable nor beneficial. There are also four gateways through which afflictions arise, which can cause beings to be bound to suffering such as birth and not be separated from it: one is the gateway of attachment to various desires, two is the gateway of attachment to dhyana (meditative states) such as the form and formless realms, three is the gateway of external paths' views, and four is the gateway of lack of wisdom for those who dwell in this Dharma but have not attained the dharma-cakṣus (eye of Dharma). Furthermore, cultivating the ārya-mārga (noble path) enables the various sufferings arising from these four gateways to be quickly liberated. Just as it can cause beings to be bound to suffering, it can cause beings to create karma for future existence (punarbhava-karma) along the stream of samsara, which is difficult to escape, it should be known that it is also like that. There are also four types of pudgala (person), it should be known that they encompass all pudgalas: one is pṛthagjana (ordinary being), two is śaikṣa (one under training) who has not detached from desire, three is śaikṣa who has detached from desire, and four is aśaikṣa (one beyond training) who has transcended satkāya-dṛṣṭi (view of self). There are also four types of pudgala: one is one who dwells in vinaya (discipline) himself but cannot expound the righteous Dharma to others, two is one who does not dwell in vinaya himself but can expound the righteous Dharma to others, three is one who can do both
。四俱不能作。又有四種補特伽羅。一族姓卑下。現行白法。二族姓尊高。現行惡法。三族姓卑下。現行惡法。四族姓尊高。現行白法。此中最初現法有苦非於后法。第二后法有苦非於現法。第三二世俱苦。第四二世俱樂。又有四種補特伽羅。一以苦自任。不任於他而生非福。謂受外道自苦戒者。二以苦任他不任於自而生非福。謂隨有一不律儀者。三以苦俱任。而生非福。謂諸國王及祠祀主馬祠祀等。四不以苦任。于自他而生大福。謂住靜慮者。及離諸惡補特伽羅。又略有四種語失。一不實。二乖離三毀德。四無義。與此相違。當知即是四種語德。又略有四種非聖妄語。謂于見不見顛倒而說。于聞不聞。于覺不覺。于知不知。當知亦爾。與此相違。當知即是賢聖諦語。
已說四種佛教所應知處。次說五種。謂有五種諸欲貪品粗重。隨逐流轉雜染所攝行聚。一所依所緣自性行聚。二能領納自性行聚。三能分別言說分位。取諸法相自性行聚。四能作用自性行聚。五能了別自性行聚。此五相違。當知即是離欲貪品粗重還滅清凈所攝自性行聚。又有五種受用欲者所愛境界。諸樂欲者常所追求。常所受用。諸背欲者恒正觀察。謂色聲香味觸。當知此中依所追求所尋思所染著事。有四種愛樂。謂未來所愛樂事。即所追求。過
【現代漢語翻譯】 現代漢語譯本：四種情況都不能成立。又有四種補特伽羅（pudgalas，人）：一是出身卑微，卻奉行善法；二是出身高貴，卻奉行惡法；三是出身卑微，也奉行惡法；四是出身高貴，卻奉行善法。這其中，第一種人現世有苦，但未來沒有；第二種人未來有苦，但現世沒有；第三種人兩世都有苦；第四種人兩世都快樂。又有四種補特伽羅（pudgalas，人）：一種是自己承受痛苦，不讓別人承受，因而產生非福報，指的是那些信奉外道，自我折磨的人；一種是讓別人承受痛苦，自己不承受，因而產生非福報，指的是那些不遵守戒律的人；一種是自己和別人都承受痛苦，因而產生非福報，指的是那些國王和主持祭祀的人，比如馬祭祀等；一種是不讓自己和別人承受痛苦，因而產生大福報，指的是那些住在安靜的地方禪思的人，以及遠離各種惡行的補特伽羅（pudgalas，人）。
又簡略地有四種語言過失：一是不真實；二是乖離；三是毀壞德行；四是沒有意義。與此相反，應當知道那就是四種語言美德。又簡略地有四種非聖者的虛妄之語：對於見到和沒見到的事物，顛倒地說；對於聽到和沒聽到的事物，顛倒地說；對於覺察到和沒覺察到的事物，顛倒地說；對於知道和不知道的事物，顛倒地說。與此相反，應當知道那就是賢聖的真實之語。
已經說了四種佛教應該知道的地方。接下來要說五種。有五種與慾望和貪婪相關的粗重煩惱，它們伴隨著輪迴流轉，被雜染所包含的行為集合：一是所依賴、所緣的對象，以及自性的行為集合；二是能領納的自性的行為集合；三是能分別言說，區分位置，取諸法相的自性的行為集合；四是能起作用的自性的行為集合；五是能了別的自性的行為集合。這五種情況的反面，應當知道就是遠離慾望和貪婪的粗重煩惱，還滅清凈所包含的自性的行為集合。又有五種受用慾望的人所喜愛的境界，是那些喜愛快樂的人經常追求和受用的，也是那些背離慾望的人經常正確觀察的，即色、聲、香、味、觸。應當知道，這其中，依靠所追求、所尋思、所染著的事物，有四種愛樂：即未來所愛樂的事物，也就是所追求的；過去
【English Translation】 English version: These four cannot be done. Furthermore, there are four types of pudgalas (persons): first, those of low birth who practice white (good) dharma; second, those of high birth who practice evil dharma; third, those of low birth who practice evil dharma; and fourth, those of high birth who practice white (good) dharma. Among these, the first experiences suffering in the present life but not in the future; the second experiences suffering in the future life but not in the present; the third experiences suffering in both lives; and the fourth experiences happiness in both lives. Furthermore, there are four types of pudgalas (persons): one who takes suffering upon themselves and does not inflict it on others, thus generating non-merit, referring to those who follow heretical paths and self-mortification; one who inflicts suffering on others but does not take it upon themselves, thus generating non-merit, referring to those who do not observe ethical conduct; one who inflicts suffering on both themselves and others, thus generating non-merit, referring to kings and those who preside over sacrifices, such as horse sacrifices; and one who does not inflict suffering on either themselves or others, thus generating great merit, referring to those who dwell in quiet contemplation and those pudgalas (persons) who are free from all evil.
Furthermore, there are briefly four types of speech misconduct: one is untruthfulness; two is discord; three is the destruction of virtue; and four is meaninglessness. The opposite of these should be known as the four virtues of speech. Furthermore, there are briefly four types of non-noble false speech: speaking falsely about what is seen and unseen; speaking falsely about what is heard and unheard; speaking falsely about what is sensed and unsensed; speaking falsely about what is known and unknown. The opposite of these should be known as the truthful speech of the wise and noble.
Having spoken of the four things that Buddhism should know, next I will speak of five. There are five types of coarse and heavy afflictions related to desire and greed, which accompany the cycle of rebirth, and are the aggregates of actions encompassed by defilement: first, the aggregate of actions that is the nature of what is relied upon, what is the object of focus, and its own nature; second, the aggregate of actions that is the nature of what is capable of receiving; third, the aggregate of actions that is the nature of what is capable of discriminating and speaking, distinguishing positions, and grasping the characteristics of all dharmas; fourth, the aggregate of actions that is the nature of what is capable of acting; and fifth, the aggregate of actions that is the nature of what is capable of discerning. The opposite of these five should be known as the aggregate of actions that is the nature of what is free from coarse and heavy afflictions related to desire and greed, cessation, purity. Furthermore, there are five types of realms loved by those who indulge in desires, which are constantly sought and enjoyed by those who love pleasure, and are constantly and correctly observed by those who turn away from desires, namely, form, sound, smell, taste, and touch. It should be known that, among these, relying on what is sought, what is contemplated, and what is clung to, there are four types of love and delight: namely, things that are loved and delighted in the future, which are what is sought; past
去所愛樂事。即所尋思。現在所愛樂事。即所染著。此復二種。一所愛樂事。二從彼所生所愛樂受。又有五種有情所得受愛非愛業果異熟自體。謂天人那落迦傍生鬼趣。又有五種失利養因行。亦是背涅槃因行。謂若於是處受用利養。若從彼得。若所得物。若所為得。若如是得。於此諸處。心生吝惜。又有五法。令修行者先毀凈戒多聞。后虧止觀善軛。謂于諸欲中。心生愛染。于能覺發憶念教授教誡者所。心生瞋恚。未受尸羅。令其不受。雖先受得。后令棄捨。或使穿穴。耽著惛睡。恒不寂靜。染污追悔。常懷疑惑。于所聞法。不能領受。雖初領受。尋即忘失。雖不忘失。不證決定。又有二種下分。謂見道是修道下分。欲界是色無色界下分。約此二種下分。說五下分結。依初下分。說薩迦耶見戒禁取疑。依第二下分。說貪慾瞋恚。又有二種上分。謂色界及無色界。依此二種上分。說五上分結。或有無差別結。謂色貪無色貪。或有有差別結。謂愛上靜慮者掉。慢上靜慮者慢。無明上靜慮者無明。又為五種不信敬所執持者。心不調柔。不能生長諸善根本。謂于大師所說正法增上戒學。增上心學。增上慧學。正覺發者。正教授者。正教誡者。同梵行所。無有信敬。又有五種為斷煩惱正精進障。一者耽著等至及生。二者耽著利養
【現代漢語翻譯】 現代漢語譯本 捨棄你所喜愛的事物。你所不斷思索的，就是你現在所喜愛的事物，也就是你所貪戀執著的。這又分為兩種：一是你所喜愛的事物本身，二是從這些事物所產生的你所喜愛的感受。 還有五種有情眾生承受愛與非愛業果的異熟果報，也就是天人（Deva，天神）、人類（Manushya，人）、那落迦（Naraka，地獄）、傍生（Tiryagyoni，畜生）、鬼趣（Preta，餓鬼）。 還有五種導致失去利益供養的行為，這些行為也是背離涅槃（Nirvana，寂滅）的原因。也就是說，如果在某個地方享受利益供養，或者從那裡獲得利益供養，或者得到供養的物品，或者爲了得到供養而做某些事，或者以某種方式得到供養，在這些情況下，心中產生吝嗇。 還有五種情況，會使修行者先毀壞清凈的戒律和廣博的學識，然後損害止觀（Samatha-vipassana，止和觀）的善妙修習：對各種慾望產生貪愛；對能夠覺醒、啓發憶念、教授教誡的人產生嗔恨；對於尚未受持戒律的人，阻止他們受持；對於已經受持戒律的人，讓他們捨棄或破壞戒律；沉迷於昏沉睡眠，總是不得安寧；被染污的追悔所困擾；經常心懷疑惑；對於所聽聞的佛法，不能領會；即使最初領會了，很快就會忘記；即使沒有忘記，也不能證得決定的智慧。 還有兩種下分結（Adhobhāgiya-saṃyojana，導致輪迴于地獄的結縛）：見道（Darśana-mārga，見道）是修道（Bhāvanā-mārga，修道）的下分，欲界（Kāmadhātu，欲界）是色界（Rūpadhātu，色界）和無色界（Arūpadhātu，無色界）的下分。根據這兩種下分，宣說五下分結（Pañca orābhāgiyāni saṃyojanāni，五下分結）。依據第一種下分，宣說薩迦耶見（Sakkāya-diṭṭhi，有身見）、戒禁取（Sīlabbataparāmāsa，戒禁取見）和疑（Vicikicchā，疑）。依據第二種下分，宣說貪慾（Kāmarāga，欲貪）和嗔恚（Paṭigha，嗔恚）。 還有兩種上分（Uddhambhāgiya，導致輪迴于上界的結縛）：色界和無色界。根據這兩種上分，宣說五上分結（Pañca uddhambhāgiyāni saṃyojanāni，五上分結）。或者有無差別之結，也就是色貪（Rūparāga，色界貪）和無色貪（Arūparāga，無色界貪）。或者有有差別之結，也就是對上靜慮（Jhāna，禪定）的愛（Rāga，貪）、對上靜慮的慢（Māna，慢）、對上靜慮的無明（Avijjā，無明）。 又有五種不信敬所控制的人，心不調柔，不能生長各種善的根本：對於大師（Buddha，佛陀）所說的正法（Dharma，佛法）、增上戒學（Adhisīla-sikkhā，增上戒學）、增上心學（Adhicitta-sikkhā，增上心學）、增上慧學（Adhipaññā-sikkhā，增上慧學），以及覺悟者、正確教授者、正確教誡者、同梵行者，沒有信心和恭敬。 還有五種障礙斷除煩惱的正精進：一是貪戀禪定（Samāpatti，等至）和生命（Bhava，生存），二是貪戀利養。
【English Translation】 English version Relinquish what you love and enjoy. What you constantly contemplate is what you currently love and enjoy, which is what you are attached to. This is further divided into two types: the things you love and enjoy themselves, and the pleasant feelings you derive from those things. Furthermore, there are five types of sentient beings who experience the ripened results of loving and unloving karma: Devas (gods), Manushyas (humans), Naraka (hell beings), Tiryagyoni (animals), and Pretas (hungry ghosts). There are also five actions that lead to the loss of benefits and offerings, and these actions are also the cause of turning away from Nirvana (liberation). That is, if one enjoys benefits and offerings in a certain place, or obtains them from there, or receives offered items, or does something to obtain offerings, or obtains them in a certain way, and in all these situations, one develops stinginess in the heart. There are also five situations that cause a practitioner to first destroy pure precepts and extensive learning, and then harm the virtuous practice of Samatha-vipassana (tranquility and insight): developing attachment to various desires; developing hatred towards those who can awaken, inspire mindfulness, teach, and admonish; preventing those who have not yet taken precepts from taking them; causing those who have already taken precepts to abandon or break them; indulging in drowsiness and sleep, constantly being restless; being troubled by defiled remorse; constantly harboring doubts; being unable to comprehend the Dharma (teachings) that is heard; even if initially comprehended, quickly forgetting it; even if not forgotten, not attaining decisive wisdom. There are two lower divisions (Adhobhāgiya): the path of seeing (Darśana-mārga) is a lower division of the path of cultivation (Bhāvanā-mārga), and the desire realm (Kāmadhātu) is a lower division of the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). Based on these two lower divisions, the five lower fetters (Pañca orābhāgiyāni saṃyojanāni) are taught. Based on the first lower division, Sakkāya-diṭṭhi (self-view), Sīlabbataparāmāsa (clinging to rites and rituals), and Vicikicchā (doubt) are taught. Based on the second lower division, Kāmarāga (sensual desire) and Paṭigha (aversion) are taught. There are two higher divisions (Uddhambhāgiya): the form realm and the formless realm. Based on these two higher divisions, the five higher fetters (Pañca uddhambhāgiyāni saṃyojanāni) are taught. Or there are fetters without distinction, which are Rūparāga (desire for the form realm) and Arūparāga (desire for the formless realm). Or there are fetters with distinction, which are Rāga (attachment) to the upper Jhana (meditative absorption), Māna (conceit) regarding the upper Jhana, and Avijjā (ignorance) regarding the upper Jhana. Furthermore, there are five types of people who are controlled by lack of faith and respect, whose minds are not tamed, and who cannot grow the roots of various virtues: towards the Dharma (teachings) spoken by the Buddha (the master), Adhisīla-sikkhā (higher training in morality), Adhicitta-sikkhā (higher training in mind), Adhipaññā-sikkhā (higher training in wisdom), and towards those who are enlightened, those who teach correctly, those who admonish correctly, and those who practice the holy life together, there is no faith and respect. There are also five obstacles to right effort in cutting off afflictions: one is attachment to Samāpatti (attainments) and Bhava (existence), and the second is attachment to benefits and offerings.
恭敬。三者放逸。四者惡慧。五者其心下劣。或增上慢。
復有不能堪忍補特伽羅。於他怨敵所。起五種邪行。謂不堪忍者。於他怨敵。先起瞋心怨嫌意樂。于彼親友。樂欲破壞。常欲令彼發生憂苦廣作一切不饒益事。壞自所受清凈尸羅。由身語意多行惡行。由此五種惡邪行故。能感後世還來此中三種等流過患。一種現法等流過患。一種后法異熟過患。謂此生中多諸怨敵。親友乖離。由他發起種種憂苦。不可愛事。恒現在前。臨命終時。多生憂悔。命終已后。顛墜惡趣。與此相違。能堪忍者。於他怨敵。發起五種正行。由此所感勝利差別。如應當知。又有五法。能生現法后法一切憂苦。一親屬滅亡。二所有財寶非理喪失。三疾病緣身。此三能生現法憂苦。四毀犯尸羅。五譭謗一切。諸惡邪見。此二能生后法憂苦。與此相違五法。當知能生現法后法所有喜樂。又阿羅漢。雖現追求供身財物亦常受用。而能超度三邪追求二邪受用。謂能超過殺生偷盜妄語所引三邪追求。亦能超過妻妾畜積二邪受用。又修斷者。成就五法。隨其所欲。于諸善品。方便修行。亦能速證究竟通慧。一者于所修斷。猛利樂欲。如教奉行。二者于自所有如實發露。三者身力康強。四者相續無間修方便中其心勇銳。五者成就通達止舉舍相時分智慧
【現代漢語翻譯】 現代漢語譯本：
恭敬（指尊重）。三是放逸（指懈怠）。四是惡慧（指錯誤的智慧）。五是其心下劣（指內心卑劣），或者增上慢（指過分的驕傲）。 又有不能忍受的補特伽羅（指人），對於他的怨敵，產生五種邪行。所謂不能忍受的人，對於他的怨敵，首先生起瞋心（指憤怒的心）和怨嫌意樂（指怨恨的想法）。對於怨敵的親友，樂於破壞（他們之間的關係）。常常想要讓怨敵發生憂愁痛苦，廣泛地做一切不利於怨敵的事情。毀壞自己所受持的清凈尸羅（指戒律）。通過身語意（指身體、語言和思想）多次做出惡行。由於這五種惡邪行的緣故，能夠感得後世還來此中（指輪迴）的三種等流過患（指相似的果報）。一種是現法等流過患（指今生相似的果報），一種是后法異熟過患（指來世成熟的果報）。也就是說，此生中有很多怨敵，親友分離，由他人發起種種憂愁痛苦，不可愛的事情，常常出現在眼前。臨命終時，多生憂愁後悔。命終之後，墮落到惡趣（指地獄、餓鬼、畜生道）。與此相反，能夠忍受的人，對於他的怨敵，發起五種正行。由此所感得的勝利差別，應當如實了知。又有五種法，能夠產生現世和後世的一切憂愁痛苦。一是親屬滅亡。二是所有財寶非理性地喪失。三是疾病纏身。這三種能夠產生現世的憂愁痛苦。四是毀犯尸羅（指戒律）。五是譭謗一切。這些惡邪見，這兩種能夠產生後世的憂愁痛苦。與此相反的五種法，應當知道能夠產生現世和後世的所有喜樂。還有阿羅漢（指斷盡煩惱的聖者），雖然現在追求供養身體的財物也常常受用，但是能夠超越三種邪惡的追求和兩種邪惡的受用。也就是說，能夠超過殺生、偷盜、妄語所引發的三種邪惡追求。也能夠超過妻妾、畜積這兩種邪惡的受用。還有修斷者（指修行斷除煩惱的人），成就五種法，隨著他的意願，對於各種善品，方便修行，也能夠迅速證得究竟的通達智慧。一是對於所修斷的法，有猛烈的樂欲（指強烈的意願），如教奉行（指按照教導去做）。二是對於自己所有的一切，如實發露（指坦誠地懺悔）。三是身體健康強壯。四是在相續不斷地修習方便中，他的內心勇猛銳利。五是成就通達止舉舍相（指止息、策舉、捨棄的相狀）的時分智慧（指恰當把握時機的智慧）。
【English Translation】 English version:
Reverence (meaning respect). Three are negligence (meaning laxity). Four are evil wisdom (meaning wrong wisdom). Five is their inferior mind (meaning a base mind), or excessive pride (meaning excessive arrogance). Furthermore, there are individuals (Pudgala) who cannot endure, and towards their enemies, they generate five kinds of wrong actions. Those who cannot endure, towards their enemies, first generate anger (Chinna) and resentful intentions. Towards the enemy's friends, they delight in causing destruction (of their relationships). They constantly desire to cause the enemy sorrow and suffering, extensively engaging in all kinds of harmful actions. They break the pure precepts (Shila) they have received. Through body, speech, and mind, they repeatedly engage in evil deeds. Due to these five kinds of evil actions, they can experience three kinds of outflowing consequences (similar results) when they return to this realm (of Samsara) in future lives. One is the outflowing consequence in this life (similar result in this life), and one is the ripening consequence in future lives. That is, in this life, there are many enemies, friends become estranged, and various sorrows and sufferings initiated by others, and undesirable events constantly appear before them. At the time of death, they often generate sorrow and regret. After death, they fall into the evil realms (Apaya) (meaning hell, hungry ghost, and animal realms). In contrast, those who can endure, towards their enemies, generate five kinds of right actions. The differences in the benefits gained from this should be understood accordingly. Furthermore, there are five things that can generate all sorrows and sufferings in this life and future lives. One is the death of relatives. Two is the irrational loss of all wealth and treasures. Three is being afflicted by illness. These three can generate sorrow and suffering in this life. Four is breaking the precepts (Shila). Five is slandering everything. These evil views, these two can generate sorrow and suffering in future lives. In contrast, the five things that can generate all joy and happiness in this life and future lives should be known. Furthermore, Arhats (meaning enlightened beings who have eradicated all afflictions), although they now seek and often use material possessions offered to sustain their bodies, are able to transcend three wrong pursuits and two wrong uses. That is, they are able to transcend the three wrong pursuits caused by killing, stealing, and lying. They are also able to transcend the two wrong uses of wives and concubines, and hoarding possessions. Furthermore, those who cultivate severance (meaning practitioners who sever afflictions), accomplish five things, and according to their wishes, diligently practice various virtuous qualities, and are also able to quickly attain ultimate penetrating wisdom. One is having intense desire (meaning strong intention) for the Dharma they are cultivating to sever, and practicing according to the teachings. Two is truthfully confessing everything they possess. Three is having a healthy and strong body. Four is having a courageous and sharp mind in the continuous practice of skillful means. Five is accomplishing the wisdom of understanding the timing of cessation, exertion, and equanimity (meaning the aspects of stopping, encouraging, and relinquishing).
。又有五種。能圓滿解脫。厭離所對治法。謂于諸法中。有三種愚。以為依止。起三顛倒。三種愚者。一時節愚。二分位愚。三自性愚。三顛倒者。一于無常計常顛倒。二者于苦計樂顛倒。三于無我計我顛倒。及規求利養。希望壽命。為治如是五所治法。起五取相。謂于諸行。取無常相。亦取苦相。于諸法中。取無我相。于飲食中。取惡逆相。于其命根。取中夭相。又有五種修定修智二勝行者。正心解脫生長之門。定勝行者。因聞依諦聖言論故。正解法義。如因聽聞因廣大音。讀誦經典。因為他人。開闡妙義。在空閑處。審諦思惟。正解法義。當知亦爾。智勝行者。于上品亂貪慾。對治無倒思惟。又有五種修觀行者意樂方便悉皆具足。謂于涅槃菩提。起猛利信解。名意樂具足。無間殷重。修習正智。而行奢摩他毗缽舍那。名方便具足。又有五法。令諸有情受愛非愛業果異熟。煩惱身心。具攝眾苦。謂苦樂憂喜舍。又由成就如前所說意樂方便。悉皆具足不退轉故。令觀行者。堪能速證聖諦現觀。亦善安住諸勝善品。又有五種離欲界欲。未盡余結學生差別。一住中有。便能究竟得般涅槃。二于初靜慮。初受生已。得般涅槃。三受生已后。少用功力。聖道現前。得般涅槃。四多用功力。聖道現前。得般涅槃。五或色界邊際。
【現代漢語翻譯】 現代漢語譯本 又有五種方法，能夠圓滿解脫，厭離所要對治的法。對於諸法之中，有三種愚昧作為依止，從而生起三種顛倒。三種愚昧是：一時節愚（不瞭解時節因緣的愚昧），二分位愚（不瞭解事物差別的愚昧），三自性愚（不瞭解事物自性的愚昧）。三種顛倒是：一于無常的事物計為常的顛倒，二于痛苦的事物計為快樂的顛倒，三于無我的事物計為我的顛倒。以及爲了謀求利養，希望長壽。爲了對治如是五種所要對治的法，生起五種取相。即于諸行（諸種行為）中，取無常之相，也取痛苦之相，于諸法中，取無我之相，于飲食中，取厭惡之相，于其命根中，取中途夭折之相。 又有五種修定修智的殊勝行者，是正心解脫生長的門徑。修定殊勝行者，因為聽聞依據真諦的聖言論，從而正確理解法義。比如因為聽聞因陀羅（帝釋天）廣大的聲音，讀誦經典，為他人開闡妙義，在空閑之處，審慎諦實地思維，從而正確理解法義，應當知道也是如此。修智殊勝行者，對於上品猛烈的貪慾，以對治的方式進行無倒的思維。 又有五種修觀行者，意樂和方便都完全具足。即對於涅槃（寂滅）和菩提（覺悟），生起猛利的信解，名為意樂具足。無間斷地殷重修習正智，而行奢摩他（止）和毗缽舍那（觀），名為方便具足。 又有五法，令諸有情承受可愛和不可愛業果的異熟，煩惱身心，具足攝取眾苦。即苦、樂、憂、喜、舍。 又由於成就如前所說的意樂和方便，都完全具足而不退轉的緣故，令觀行者，能夠迅速證得聖諦的現觀，也善於安住于諸種殊勝的善品。 又有五種離開欲界之慾，未盡余結的學生的差別。一、住在中有（中陰身）中，便能究竟獲得般涅槃（完全的寂滅）。二、于初靜慮（初禪），最初受生之後，便得般涅槃。三、受生之後，稍微用些功力，聖道便現前，得般涅槃。四、多用些功力，聖道便現前，得般涅槃。五、或者在臨終邊際。
【English Translation】 English version Furthermore, there are five methods that can perfectly liberate one, causing aversion to the dharmas (teachings, phenomena) to be counteracted. Regarding all dharmas, there are three kinds of ignorance that serve as a basis, giving rise to three inversions. The three kinds of ignorance are: 1. Ignorance of time (not understanding the causes and conditions of time), 2. Ignorance of distinctions (not understanding the differences between things), 3. Ignorance of self-nature (not understanding the inherent nature of things). The three inversions are: 1. The inversion of considering impermanent things as permanent, 2. The inversion of considering suffering things as pleasurable, 3. The inversion of considering selfless things as having a self. And also seeking profit and offerings, hoping for longevity. To counteract these five things to be counteracted, five kinds of grasping arise. That is, in all actions (all kinds of behaviors), grasping the aspect of impermanence, also grasping the aspect of suffering, in all dharmas, grasping the aspect of selflessness, in food and drink, grasping the aspect of aversion, in the root of life, grasping the aspect of premature death. Furthermore, there are five kinds of practitioners who excel in meditation and wisdom, who are the gateways to the growth of right-minded liberation. The practitioner who excels in meditation, because of hearing the holy words based on truth, thereby correctly understands the meaning of the Dharma. For example, because of hearing the vast sound of Indra (the lord of gods), reciting scriptures, explaining the wonderful meaning for others, in a secluded place, carefully and truthfully contemplating, thereby correctly understanding the meaning of the Dharma, it should be known that it is also like this. The practitioner who excels in wisdom, regarding the intense greed of the highest quality, counteracts it with non-inverted thinking. Furthermore, there are five kinds of practitioners of contemplation, whose intention and means are fully complete. That is, regarding Nirvana (extinction) and Bodhi (enlightenment), generating intense faith and understanding, is called complete intention. Continuously and earnestly practicing right wisdom, and practicing Shamatha (calm abiding) and Vipassana (insight), is called complete means. Furthermore, there are five dharmas that cause sentient beings to receive the ripened results of lovable and unlovable karma, afflicted body and mind, fully encompassing all sufferings. That is, suffering, pleasure, sorrow, joy, and equanimity. Furthermore, because of achieving the intention and means as previously described, being fully complete and non-regressing, it enables the practitioner of contemplation to quickly attain the direct realization of the noble truths, and also to dwell well in all excellent virtues. Furthermore, there are five kinds of students who have departed from the desires of the desire realm, but have not exhausted the remaining fetters. 1. Dwelling in the intermediate state (Bardo), they can ultimately attain Parinirvana (complete extinction). 2. In the first Dhyana (first meditation), after the first rebirth, they attain Parinirvana. 3. After rebirth, with a little effort, the noble path manifests, and they attain Parinirvana. 4. With more effort, the noble path manifests, and they attain Parinirvana. 5. Or at the very end of life.
乃至。色究竟得般涅槃。或無色界邊際。乃至。有頂方能究竟得般涅槃。又有五種雜修第四靜慮果得不還者生地差別。一下品靜慮果生地。二中品靜慮果生地。三上品靜慮果生地。四上勝品靜慮果生地。五上極品靜慮果生地。又有五種修觀行者觀察作意。能令三界煩惱永斷究竟決定。謂雖深厚憶念分別思惟欲相。于諸欲中。仍不趣入。任運舍心。于離欲相。率爾思惟。便能任運其心趣入。如於欲離欲相如是。于恚無恚相。害無害相。色等至生相。無色等至生相。及涅槃相。當知亦爾。已說五種佛教所應知處。
次說六種。謂依六相。宣說八種有情事差別。為令墮在我及有情命者見等眾生趣入無我故。謂我所依事差別。境界事差別。自性事差別。受用因事差別。受用事差別。隨說事差別。作用事差別。希望事差別。于如是等事差別中。未善純熟修觀行者。便謂有我。依眼等根。於色等境。由觸及受。種種受用。有如是名。如是種。如是姓。如是食等。于自於他。隨起言說。造作一切法非法行。于可愛事。希望和合。久住增益。于非愛事。悕望不合。不住損減。若於如是事差別中。已善純熟修觀行者。爾時妄計皆不得生。又于寶學有六輕懱能令善法或未得退。或已得退。舍佛聖教。乃至微信。亦皆退失。謂于佛法僧
【現代漢語翻譯】 現代漢語譯本：乃至在色究竟天（Rūpadhātu，色界最高天）證得般涅槃（Parinirvana，完全的涅槃），或者在無邊際處（Ākiṃcanyāyatana，無所有處定）乃至有頂天（Bhavāgra，三界最高處）才能究竟證得般涅槃。又有五種雜修第四禪定而證得不還果（Anāgāmin，不還者）的有情，他們的出生地有所差別：一下品禪定果報的出生地，二中品禪定果報的出生地，三上品禪定果報的出生地，四上勝品禪定果報的出生地，五上極品禪定果報的出生地。又有五種修習觀行的人，通過觀察作意，能夠使三界（Trailokya，欲界、色界、無色界）的煩惱永遠斷除，究竟決定。也就是說，雖然深刻地憶念、分別、思惟對慾望的執著，但對於各種慾望，仍然不趨向進入，自然地捨棄這種心。對於遠離慾望的境界，稍微思惟，便能自然地使心趨向進入。如同對於慾望和遠離慾望的境界一樣，對於嗔恚和沒有嗔恚的境界，傷害和沒有傷害的境界，色界等至（Rūpasamāpatti，色界定）的生起，無色界等至（Arūpasamāpatti，無色界定）的生起，以及涅槃的境界，應當知道也是這樣。以上已經說了五種佛教所應當知道的地方。 接下來要說六種。就是依據六種現象，宣說八種有情（Sattva，眾生）事物的差別，爲了使那些執著于『我』以及認為有情、生命存在的人，能夠趨入無我（Anatta，非我）的境界。這六種現象是：我所依賴的事物差別，境界的差別，自性的差別，受用因的差別，受用的差別，隨順言說的差別，作用的差別，希望的差別。對於這些事物的差別，沒有很好地純熟修習觀行的人，便會認為有『我』的存在，依靠眼等根（Indriya，感覺器官），對於色等境界（Visaya，感覺對像），通過觸（Sparśa，接觸）和受（Vedanā，感受），產生種種受用，有這樣的名字，這樣的種族，這樣的姓氏，吃這樣的食物等等。對於自己和他人，隨意地發起言說，造作一切合乎法和不合乎法的行為。對於可愛的事物，希望和合，長久地存在和增長；對於不可愛的事物，希望不和合，不持續存在和減少。如果對於這些事物的差別，已經很好地純熟修習觀行的人，那時虛妄的計度就不會產生。此外，對於寶貴的學問，有六種輕慢的行為，能夠使善法或者沒有得到的退失，或者已經得到的退失，捨棄佛陀的聖教，乃至微小的信心，也都會退失。這就是對於佛、法、僧（Saṃgha，僧團）的輕慢。
【English Translation】 English version: Furthermore, attaining Parinirvana (complete Nirvana) in Akanistha (Rūpadhātu, the highest heaven of the Form Realm), or ultimately attaining Parinirvana in Neither perception nor non-perception (Ākiṃcanyāyatana, the sphere of no-thingness) up to the Peak of Existence (Bhavāgra, the highest point of the three realms). Moreover, there are five kinds of Anāgāmins (Non-Returners) who attain the fruit of the Fourth Dhyana (meditative absorption) through mixed practices, with differences in their birthplaces: first, the birthplace resulting from inferior Dhyana; second, the birthplace resulting from middling Dhyana; third, the birthplace resulting from superior Dhyana; fourth, the birthplace resulting from supreme Dhyana; fifth, the birthplace resulting from the most supreme Dhyana. Furthermore, there are five kinds of practitioners of contemplation who, through observant attention, can permanently and decisively sever the afflictions of the three realms (Trailokya, the realms of desire, form, and formlessness). That is, although deeply recollecting, discriminating, and contemplating the aspects of desire, they still do not incline towards entering into various desires, naturally abandoning such thoughts. Regarding the aspects of detachment from desire, with slight contemplation, they can naturally direct their minds to enter into it. Just as with the aspects of desire and detachment from desire, so too with the aspects of hatred and non-hatred, harm and non-harm, the arising of Form Realm Samāpattis (Rūpasamāpatti, meditative attainments in the Form Realm), the arising of Formless Realm Samāpattis (Arūpasamāpatti, meditative attainments in the Formless Realm), and the state of Nirvana, it should be understood that it is the same. The five kinds of places that should be known according to Buddhism have been explained. Next, six kinds will be discussed. That is, based on six aspects, the eight kinds of differences in the affairs of sentient beings (Sattva, beings) are explained, in order to lead those who are attached to 'I' and those who hold views of beings, life, etc., to enter into the state of Anatta (non-self). These six aspects are: the differences in the things on which 'I' relies, the differences in objects, the differences in inherent nature, the differences in the cause of enjoyment, the differences in enjoyment, the differences in accordance with speech, the differences in function, and the differences in hope. Regarding these differences in things, those who have not well and purely cultivated contemplation will then think that there is an 'I', relying on the sense faculties (Indriya, sense organs) such as the eye, towards sense objects (Visaya, objects of the senses) such as form, through contact (Sparśa, touching) and feeling (Vedanā, sensation), experiencing various enjoyments, having such and such a name, such and such a lineage, such and such a surname, eating such and such food, etc. Regarding oneself and others, arbitrarily initiating speech, creating all actions that are in accordance with the Dharma and not in accordance with the Dharma. Regarding lovable things, hoping for union, long-lasting existence, and increase; regarding unlovable things, hoping for non-union, non-continuous existence, and decrease. If one has well and purely cultivated contemplation regarding these differences in things, then at that time, false conceptions will not arise. Furthermore, regarding precious learning, there are six kinds of contemptuous actions that can cause wholesome qualities to either regress if not yet attained, or to regress if already attained, abandoning the sacred teachings of the Buddha, and even the slightest faith will also be lost. These are contempt for the Buddha, the Dharma, and the Sangha (Saṃgha, monastic community).
寶。增上戒學。增上心學。增上慧學。由惡友故。于增上心慧。令得邪僻教誡教授。由惡語故。全無所得。彼由邪僻及無所得故。退失一切所有善法。與此相違。當知即是白品六法。又有情心。與不如理作意俱行。於色等境。有六種貪所依處平等分位。如貪所依處平等分位。如是瞋所依處不平等分位。癡所依處非平等。非不平等分位。當知亦爾。又有六種最極清凈。轉自所依。第一究竟。無間無缺。無有染污。恒平等住。謂若行若住。于眼所識色乃至意所識法中。恒平等住。又有六法。是諸色根及所依處。隨其所應之所依止。無有障礙。引導安養。于彼彼生自在而轉。謂四大種。空界識界。如是識界。能于現在。積集任持福非福業。能引當來愛非愛果。亦能執持識所依止五種色根及所依處。令不爛壞。又由現法後後所生識自在力。令諸有情于善不善無記業中。差別而轉。
復有三處諸修行者難可超越。一者超越欲貪恚害不樂所攝地獄。二者超越一切行相現行。三者超越有頂。超越此三難超越處。當知由六種無上對治。四無量是初對治。無相心三摩地是第二對治。我慢永儘是第三對治。永害如是所對治故。諸三摩地皆悉成滿。善修對治故。害所對治。令彼決定不復現行。已斷我慢者。終不為彼我。為究竟為不究竟
【現代漢語翻譯】 現代漢語譯本：寶。增上戒學（提升戒律的學習）。增上心學（提升禪定的學習）。增上慧學（提升智慧的學習）。由於惡友的緣故，對於增上心學和增上慧學，導致獲得邪僻的教誡和教授。由於惡語的緣故，完全沒有任何收穫。他們由於邪僻和沒有收穫的緣故，退失一切所有的善法。與此相反，應當知道那就是白品六法（善良的六種品質）。 又有情的心，與不如理作意（不正確的思考）一同運作，對於色等境界，有六種貪慾所依賴的處所，處於平等的狀態。如同貪慾所依賴的處所處於平等的狀態一樣，嗔恨所依賴的處所處於不平等的狀態，愚癡所依賴的處所處於非平等也非不平等的狀態，應當知道也是這樣。 又有六種最極清凈，轉變自身所依賴的，第一究竟，沒有間斷沒有缺失，沒有染污，恒常平等安住。也就是無論行走還是安住，對於眼睛所認識的色，乃至意識所認識的法中，恒常平等安住。 又有六法，是各種色根（眼、耳、鼻、舌、身）以及它們所依賴的處所，根據它們各自的情況所依賴的，沒有障礙，引導安養，在那些事物產生時自在地運轉。也就是四大種（地、水、火、風），空界（空間），識界（意識）。如此，識界能夠在現在，積累和保持福業和非福業，能夠引來將來的可愛和不可愛果報，也能執持意識所依賴的五種色根以及它們所依賴的處所，使它們不腐爛損壞。又由於現世後後所生的意識的自在力量，使各種有情在善、不善、無記業中，產生差別而運轉。 又有三個地方是修行者難以超越的。第一是超越欲貪、嗔恚、損害、不樂所包含的地獄。第二是超越一切行相的現行。第三是超越有頂（三界最高處）。超越這三個難以超越的地方，應當知道依靠六種無上的對治方法。四無量心（慈、悲、喜、舍）是第一種對治。無相心三摩地（沒有形象的禪定）是第二種對治。我慢永遠斷儘是第三種對治。永遠斷除像這樣所要對治的，各種三摩地都完全成就。因為善於修習對治，所以斷除所要對治的，使它們決定不再現行。已經斷除我慢的人，終究不會爲了我，爲了究竟，爲了不究竟。
【English Translation】 English version: Precious. Increased learning in discipline (enhancing the study of precepts). Increased learning in mind (enhancing the study of meditation). Increased learning in wisdom (enhancing the study of wisdom). Due to bad friends, regarding the increased learning in mind and wisdom, one obtains perverse teachings and instructions. Due to bad speech, one gains absolutely nothing. Because of this perversity and lack of attainment, they lose all their good qualities. In contrast to this, one should know that these are the six white qualities (six virtuous qualities). Furthermore, the mind of sentient beings, operating together with irrational thinking (incorrect thought), regarding objects such as form, has six kinds of bases for greed, existing in an equal state. Just as the bases for greed exist in an equal state, so too the bases for anger exist in an unequal state, and the bases for delusion exist in a state that is neither equal nor unequal; one should know that it is also like this. Furthermore, there are six kinds of utmost purity, transforming their own bases, the first being ultimate, without interruption, without deficiency, without defilement, constantly abiding in equality. That is, whether walking or dwelling, regarding form cognized by the eye, up to phenomena cognized by the mind, constantly abiding in equality. Furthermore, there are six dharmas that are the bases and the places of reliance for the various sense faculties (eye, ear, nose, tongue, body) and their respective places of reliance, without obstruction, guiding and nurturing, freely operating in the arising of those things. These are the four great elements (earth, water, fire, wind), the space element (space), and the consciousness element (consciousness). Thus, the consciousness element is able to accumulate and maintain meritorious and non-meritorious karma in the present, and is able to bring about desirable and undesirable results in the future. It is also able to uphold the five sense faculties and their places of reliance, which are the bases of consciousness, preventing them from decaying and deteriorating. Furthermore, due to the power of the consciousness that arises later and later in this life, sentient beings are differentiated and operate in virtuous, non-virtuous, and neutral actions. Furthermore, there are three places that are difficult for practitioners to transcend. First, transcending the lower realms encompassed by desire, anger, harm, and displeasure. Second, transcending the manifest activity of all characteristics. Third, transcending the peak of existence (highest point of the three realms). To transcend these three difficult-to-transcend places, one should know that it depends on six supreme antidotes. The four immeasurables (loving-kindness, compassion, joy, equanimity) are the first antidote. The samadhi of the signless mind (formless meditation) is the second antidote. The complete exhaustion of pride is the third antidote. Because such antidotes are permanently eliminated, all samadhis are completely fulfilled. Because of skillfully practicing the antidotes, the objects to be counteracted are eliminated, ensuring that they will definitely not manifest again. One who has already cut off pride will ultimately not be for the sake of 'I', for the sake of ultimate, or for the sake of non-ultimate.
。如是疑惑纏擾其心。當知有疑惑者。必不離我慢。若離我慢。必無疑惑。又有六種諍根本處。一展轉相違。作不如意。二覆藏諸惡。三于等類中剩受利養。執為己有。四于衣服等。更相欺誑。五違越學處。六於法于義顛倒執著。又有六法。能斷如是諍根本處。慈心所發身語意業。能斷初二。同受利養。能斷三四。同趣尸羅。能斷第五。同趣正見。能斷第六。又有六法。能攝一切諸修行者威德究竟。謂神境。天耳。宿住。他心。生死智通。能攝威德。漏盡智通。能攝究竟。又于聖諦未得現觀補特伽羅。略有六種能障諦現觀法。謂如前說。三種愚癡增上力故。起三顛倒。規求利養。悕望壽命。此中差別者。于順惡見惡聞惡說惡分別處法中。喜樂惡見惡聞惡說惡分別事。如是喜樂。于未得聖諦現觀異生心。最能漂動。極為障礙。非於聖者。是故說此在明分中。非在解脫成熟分中。對治如是能障礙法。當知即是六種正取相。謂如前說五種取相。及一切世間不可樂取相。又有二種具足隨念六行差別。能令心沒諸修行者。正策其心。令生歡喜。謂歸依具足隨念。有三種行。證具足隨念。有三種行。于佛法僧隨念之行。名歸依隨念。于趣涅槃行。趣資財行。趣生天行。隨念之行。名證隨念。又有六法。于善說法毗奈耶中。立為無上
【現代漢語翻譯】 現代漢語譯本：如果這樣的疑惑纏繞在他的心中，應當知道有疑惑的人，必定離不開我慢（認為自己比別人強）。如果離開了我慢，必定沒有疑惑。又有六種爭論的根本原因：一是互相違背，做出不如意的事情；二是掩蓋各種罪惡；三是在同等的人中過分地接受供養，執著認為是自己應得的；四是在衣服等方面，互相欺騙；五是違背所學的戒律；六是對佛法和義理顛倒地執著。又有六種方法，能夠斷除這些爭論的根本原因：由慈悲心所引發的身、語、意業，能夠斷除前兩種；共同接受供養，能夠斷除第三、四種；共同遵守戒律（尸羅，道德行為），能夠斷除第五種；共同趨向正見，能夠斷除第六種。又有六種法，能夠攝持一切修行者的威德，達到究竟：即神境通（超自然能力），天耳通（聽見超自然聲音的能力），宿住通（回憶前世的能力），他心通（讀取他人思想的能力），生死智通（瞭解眾生死生規律的能力），能夠攝持威德；漏盡智通（斷絕所有煩惱的能力），能夠攝持究竟。又對於尚未證得聖諦（四聖諦，佛教的基本真理）現觀（直接的、直觀的理解）的補特伽羅（人），大概有六種能夠障礙證得聖諦現觀的法，就是像前面所說的，由於三種愚癡（貪、嗔、癡）的增強，產生三種顛倒（于無常執常，于無樂執樂，于無我執我）。爲了追求利養，希望長壽。這裡面的差別是，對於順應惡見、惡聞、惡說、惡分別的法，喜歡惡見、惡聞、惡說、惡分別的事情。像這樣的喜歡，對於尚未證得聖諦現觀的凡夫心，最能漂動，是極大的障礙，而不是對於聖者。所以說這些是在開悟的部分，而不是在解脫成熟的部分。對治這些能夠障礙的法，應當知道就是六種正確的取相，就是像前面所說的五種取相，以及一切世間不可喜樂的取相。又有兩種具足隨念六行差別，能夠使心沉沒的修行者，正確地鞭策他的心，使他生起歡喜。就是歸依具足隨念，有三種行；證具足隨念，有三種行。對於佛、法、僧的隨念之行，名叫歸依隨念。對於趨向涅槃（佛教的最高目標）之行，趨向資財之行，趨向生天之行，隨念之行，名叫證隨念。又有六法，在善於說法和戒律（毗奈耶，佛教的戒律）中，被立為無上。
【English Translation】 English version: If such doubts entangle his mind, it should be known that one who has doubts is invariably attached to 'I-conceit' (thinking oneself superior to others). If one is free from 'I-conceit', there will certainly be no doubts. Furthermore, there are six root causes of disputes: first, mutually contradicting each other, causing unpleasantness; second, concealing various evils; third, excessively receiving offerings among equals, clinging to them as one's own due; fourth, deceiving each other regarding clothing and other things; fifth, violating the precepts one has learned; sixth, holding inverted views regarding the Dharma and its meaning. Moreover, there are six methods that can sever these root causes of disputes: the actions of body, speech, and mind arising from loving-kindness can sever the first two; jointly receiving offerings can sever the third and fourth; jointly adhering to morality (Śīla, ethical conduct) can sever the fifth; jointly striving for right view can sever the sixth. Furthermore, there are six dharmas that can encompass the majesty and ultimate attainment of all practitioners: namely, magical powers (Abhijñā), divine hearing ( দিব্য শ্রবণ), recollection of past lives (Pūrva-nivāsānusmṛti), knowledge of others' minds (Para-citta-jñāna), and knowledge of the cycle of birth and death (Cyuti-utpāda-jñāna), which can encompass majesty; the knowledge of the exhaustion of outflows (Āsrava-kṣaya-jñāna) can encompass ultimate attainment. Moreover, for a person (Pudgala) who has not yet attained direct realization (Abhisamaya) of the Noble Truths (Arya-satya, the Four Noble Truths, the fundamental truths of Buddhism), there are approximately six dharmas that can obstruct the direct realization of the Truths, which are, as previously mentioned, the three inversions ( Viparyāsa, perceiving permanence in impermanence, pleasure in suffering, and self in non-self) arising from the increased power of the three kinds of delusion (Greed, Hatred, Ignorance). Seeking gain and hoping for long life. The difference here is that, regarding dharmas that accord with evil views, evil hearing, evil speaking, and evil discrimination, one delights in evil views, evil hearing, evil speaking, and evil discrimination. Such delight, for the mind of an ordinary being who has not yet attained direct realization of the Noble Truths, is most capable of agitation and is a great obstacle, but not for a noble being. Therefore, it is said that these are in the part of enlightenment, not in the part of liberation and maturation. To counteract these obstructing dharmas, it should be known that they are precisely the six correct ways of taking signs, which are, as previously mentioned, the five ways of taking signs, and the way of taking signs that is unappealing to all the world. Furthermore, there are two kinds of complete mindfulness with six different aspects, which can cause the mind to sink, that practitioners should correctly urge their minds with, causing them to generate joy. Namely, complete mindfulness of refuge, which has three aspects; complete mindfulness of attainment, which has three aspects. The practice of mindfulness of the Buddha, Dharma, and Sangha is called mindfulness of refuge. The practice of mindfulness of the path to Nirvana (the ultimate goal of Buddhism), the path to wealth, and the path to rebirth in heaven is called mindfulness of attainment. Furthermore, there are six dharmas that are established as supreme in the well-spoken Dharma and discipline (Vinaya, the monastic rules of Buddhism).
。不與一切諸外道共。謂見大師。聞正法。得凈信。隨學一切所有學處。于大師所。起隨念行。謂佛世尊。是正等覺者。能說一切法。乃至廣說。又于大師。以身語行。承事供養。又有六法。能令為盡貪愛修觀行者。決定證知我於今者猶有貪愛。非無貪愛。謂於色境乃至法境。系攝其心。又六因緣故。應知諸業是實可依。非種家姓是實可依。謂下劣種性補特伽羅。亦生不善。往于惡趣。亦生善業。往于善趣。亦于現法能般涅槃。貴勝種姓三種亦爾。已說六種佛教所應知處。
次說七種。謂有七法。能于諸諦。如實覺了。圓滿解脫。謂毗缽舍那品有三。一擇法。二精進。三喜。奢摩他品亦有三。一安。二三摩地。三舍。念通二品。又由根故。果故。解脫故。建立七種補特伽羅。于向道中。依鈍根利根故。建立隨信隨法行。于果道中。即此二種名信解脫見到。定障解脫。非煩惱障解脫故。建立身證。煩惱障解脫。非定障解脫故。建立慧解脫。定障煩惱障俱解脫故。建立俱分解脫。又三因緣七種行故。令修行者心得內定心正一緣。謂趣入。安住。攝受因緣。若世間正見。了知定有施與等行及此為依。了知居家迫迮。居家塵染等行。出離所引正思惟。名趣入因緣。既趣入已。受持正語正業正命。名安住因緣。于趣入因緣
【現代漢語翻譯】 現代漢語譯本：不與一切外道為伍，是指見到大師（指佛陀），聽聞正法，獲得清凈的信心，並遵循所有學處（戒律）。對於大師，生起隨念修行，即唸佛世尊是真正的覺悟者，能夠宣說一切法，乃至廣為宣說。並且以身語意承事供養大師。又有六種方法，能讓致力於斷盡貪愛的修行者，確定自己現在仍然有貪愛，而不是沒有貪愛。即對於色境乃至法境，心被其所繫縛。又有六種因緣，應當知道諸業是真實可靠的，而不是種姓家族是真實可靠的。即下劣種姓的人，也會造作不善業，墮入惡趣；也會造作善業，前往善趣；也會在今生證得涅槃。高貴種姓的人，這三種情況也是一樣。以上說了六種佛教所應當瞭解的地方。 接下來講七種。即有七種法，能夠對於諸諦（四聖諦），如實覺悟，圓滿解脫。即毗缽舍那品（觀）有三種：一、擇法（智慧），二、精進，三、喜。奢摩他品（止）也有三種：一、安（輕安），二、三摩地（禪定），三、舍（舍受）。念，則通於止觀二品。又因為根（能力），果（結果），解脫（解脫方式）的差異，建立七種補特伽羅（人）。在趨向解脫的道路中，依據鈍根和利根，建立隨信行和隨法行。在果道中，這兩種人被稱為信解脫和見到。因為定障解脫，而非煩惱障解脫，所以建立身證。因為煩惱障解脫，而非定障解脫，所以建立慧解脫。因為定障和煩惱障都解脫，所以建立俱分解脫。又有三種因緣和七種行，能使修行者的心獲得內在的安定和正念一心。即趣入、安住、攝受的因緣。如果世間的正見，瞭解佈施等行為是真實存在的，並且以此為基礎，瞭解居家生活是狹隘的，充滿塵染等問題，由此生起出離的正思惟，這叫做趣入因緣。已經趣入之後，受持正語、正業、正命，這叫做安住因緣。對於趣入因緣
【English Translation】 English version: Not associating with any non-Buddhist paths means seeing the Master (referring to the Buddha), hearing the correct Dharma, obtaining pure faith, and following all the precepts (disciplines). Towards the Master, one cultivates mindfulness, contemplating that the Buddha, the World-Honored One, is the truly enlightened one, capable of expounding all Dharmas, and so on extensively. Furthermore, one serves and makes offerings to the Master through body, speech, and mind. There are also six factors that enable practitioners who are dedicated to eradicating greed to ascertain that they still have greed, rather than being without greed. That is, their minds are bound by objects of form, and so on, up to objects of Dharma. There are also six causes and conditions by which one should know that karmas are truly reliable, rather than lineage or family being truly reliable. That is, individuals of inferior birth also create unwholesome karma, falling into evil destinies; they also create wholesome karma, going to good destinies; and they also attain Nirvana in this very life. The same is true for individuals of noble birth in these three cases. The above describes six aspects that should be understood in Buddhism. Next, seven aspects are discussed. That is, there are seven factors that enable one to truly awaken to the Truths (the Four Noble Truths) and attain complete liberation. These are the three aspects of Vipassana (insight): 1. Discrimination of Dharma (wisdom), 2. Diligence, 3. Joy. There are also three aspects of Samatha (tranquility): 1. Ease (tranquility), 2. Samadhi (meditative concentration), 3. Equanimity (neutral feeling). Mindfulness encompasses both Samatha and Vipassana. Furthermore, based on the differences in faculties (abilities), results (outcomes), and liberation (modes of liberation), seven types of Pudgalas (individuals) are established. On the path towards liberation, based on dull and sharp faculties, the Faith-follower and Dharma-follower are established. On the path of fruition, these two are called Faith-liberated and Vision-attained. Because of liberation from the obstructions of concentration, but not from the obstructions of afflictions, the Body-witness is established. Because of liberation from the obstructions of afflictions, but not from the obstructions of concentration, the Wisdom-liberated is established. Because of liberation from both the obstructions of concentration and the obstructions of afflictions, the Both-ways-liberated is established. Furthermore, three causes and conditions and seven practices enable the practitioner's mind to attain inner stability and single-pointedness of mind. These are the causes and conditions of entering, abiding, and embracing. If worldly right view understands that acts of giving and so on are real, and based on this, understands that household life is narrow and full of defilements, and from this arises right thought of renunciation, this is called the cause and condition of entering. Having already entered, upholding right speech, right action, and right livelihood is called the cause and condition of abiding. Regarding the cause and condition of entering,
。安住因緣。及後方便作意隨行中。所有正精進正念。名攝受因緣。又諸世間樂求財者。為得樂故。雖樂積集一切凡財。而未能得七種聖財所生之樂。謂與信俱行清凈之樂。生於善趣所起之樂。顧自妙好不行諸惡。無有追悔所生之樂。顧他誹毀不行諸惡。無有追悔所生之樂。於法于義正解俱行所生之樂。後世資財無所匱乏所生之樂。于勝義諦如實覺悟所生之樂。諸如是等無量無邊無罪之樂。樂求積集世間財者。皆所未得。惟得現法資財無匱所生有罪妄想之樂。又有七種魔惑品力。一憎嫉聖教。二現行能往惡趣惡行。三樂習不顧自妙好障法。四樂習不顧他誹毀障法。五于善不善。有罪無罪。若劣若勝。若黑若白。及廣分別緣起法中。不能解了。六慳垢弊心。積集眾具。七智慧陜劣。愚癡增廣。若能降伏如是七種魔惑品力。當知即是聖法律中信等七力。又有七種第一義法涅槃所對治法。能令正法衰退隱沒。如是七法三衰損攝。謂受用衰損。增上意樂衰損。方便衰損。于衣服等。樂求妙好。樂欲多求。及彼所起種種受用。名受用衰損。于道及道果涅槃。心不信解。名增上意樂衰損。懈怠。失念。心亂。惡慧。名方便衰損。受用衰損。是貪不善根品類。意樂方便衰損。是癡不善根品類。與此相違。當知即是白品七法。又有七種
【現代漢語翻譯】 現代漢語譯本：安住于因緣，以及後續方便的作意隨行之中，所有正確的精進和正念，稱為攝受因緣。此外，世間那些喜歡追求財富的人，爲了獲得快樂，雖然喜歡積聚一切凡俗的財物，卻不能得到七種聖財所產生的快樂。這七種聖財是：與信心共同生起的清凈之樂，生於善趣所產生的快樂，顧惜自身美好而不做各種惡事，沒有追悔所產生的快樂，顧慮他人誹謗而不做各種惡事，沒有追悔所產生的快樂，對於法和義理正確理解共同生起的快樂，後世資財沒有匱乏所產生的快樂，對於勝義諦如實覺悟所產生的快樂。像這些等等無量無邊沒有罪過的快樂，那些喜歡追求積聚世間財物的人，都不能得到。他們只能得到現世資財沒有匱乏所產生的，帶有罪過的妄想之樂。還有七種魔的迷惑品類力量：一是憎恨嫉妒聖教（指佛陀的教誨），二是現在所行的能夠導致前往惡趣的惡行，三是喜歡學習不顧惜自身美好而障礙正法的行為，四是喜歡學習不顧慮他人誹謗而障礙正法的行為，五是對善與不善，有罪與無罪，是劣是勝，是黑是白，以及廣泛分別緣起法（指事物相互依存的法則）的道理，不能理解明瞭，六是懷著慳吝污濁的心，積聚各種資具，七是智慧狹隘低下，愚癡日益增長。如果能夠降伏像這樣的七種魔的迷惑品類力量，應當知道這就是聖法律（指佛陀的教規）中的信等七力。還有七種第一義法（指達到涅槃的最高真理）所對治的法，能夠使正法衰退隱沒。像這樣的七種法可以歸納為三種衰損：即受用衰損，增上意樂衰損，方便衰損。對於衣服等等，喜歡追求美好，喜歡貪求過多，以及這些所引起的種種受用，稱為受用衰損。對於道（指修行之路）以及道果（指修行所證得的果位）和涅槃（指解脫生死輪迴的境界），內心不相信不理解，稱為增上意樂衰損。懈怠，失念，心散亂，惡慧，稱為方便衰損。受用衰損，是貪不善根的品類。意樂和方便衰損，是癡不善根的品類。與此相反，應當知道這就是白品七法。還有七種
【English Translation】 English version: Abiding in the causal conditions, and in the subsequent expedient mental activities that follow, all correct diligence and correct mindfulness are called 'embracing causal conditions'. Furthermore, those in the world who enjoy seeking wealth, although they enjoy accumulating all mundane wealth in order to obtain happiness, are unable to obtain the happiness arising from the seven noble riches. These seven noble riches are: the pure joy that arises together with faith, the joy that arises from being born in a good realm, the joy that arises from cherishing one's own goodness and not doing various evil deeds, without regret; the joy that arises from considering others' slander and not doing various evil deeds, without regret; the joy that arises from correct understanding of the Dharma and its meaning; the joy that arises from not lacking resources in future lives; and the joy that arises from truly awakening to the ultimate truth. Like these countless and boundless joys without fault, those who enjoy seeking and accumulating worldly wealth cannot obtain them. They can only obtain the delusive joy, tainted with fault, that arises from not lacking resources in this present life. There are also seven kinds of forces of demonic bewilderment: first, hatred and jealousy towards the Holy Teachings (referring to the Buddha's teachings); second, present actions that lead to evil deeds that result in going to evil realms; third, enjoying learning behaviors that disregard one's own goodness and obstruct the Dharma; fourth, enjoying learning behaviors that disregard others' slander and obstruct the Dharma; fifth, being unable to understand clearly the principles of good and non-good, fault and no-fault, inferior and superior, black and white, and the extensive differentiation of dependent origination (referring to the law of interdependence of things); sixth, accumulating various resources with a miserly and defiled mind; seventh, having narrow and inferior wisdom, with ignorance increasingly growing. If one can subdue these seven kinds of forces of demonic bewilderment, one should know that these are the seven powers of faith, etc., in the Holy Law (referring to the Buddha's precepts). There are also seven kinds of laws that are the antithesis to the ultimate meaning of Nirvana (referring to the highest truth of attaining Nirvana), which can cause the decline and disappearance of the True Dharma. These seven kinds of laws can be summarized into three kinds of decline: namely, decline in enjoyment, decline in heightened intention, and decline in means. Regarding clothing, etc., enjoying the pursuit of beauty, enjoying excessive greed, and the various enjoyments arising from these, are called decline in enjoyment. Not believing or understanding in one's heart the Path (referring to the path of practice), the fruits of the Path (referring to the fruits attained through practice), and Nirvana (referring to the state of liberation from the cycle of birth and death), is called decline in heightened intention. Laziness, forgetfulness, mental distraction, and evil wisdom are called decline in means. Decline in enjoyment is a category of the root of greed and unwholesomeness. Decline in intention and means is a category of the root of ignorance and unwholesomeness. Conversely, one should know that these are the seven laws of the white category. There are also seven kinds of
第一義法涅槃品法。能令正法無退久住。一聞所成慧。二思所成慧。三修所成慧。四不為惡緣侵損依止。五正求財法。六無增上慢。七于可供養不可供養補特伽羅。能善簡擇此可供養此不可供養。此中由聞慧故。于未了義能正解了。由思慧故。于未善決定義能善思惟。由修慧故。斷諸煩惱。由無惡緣侵損依止故。堪能修斷正求財法故。速證通慧。無增上慢故。于下品所證。不生喜足。能善揀擇補特伽羅故。于諸世智大福者等。不樂親近。亦不供養。唯樂親近供養少欲者等。又有七種諸有情類受生處所。于彼處所受生有情。諸識現前相續而住。於三界中唯除惡趣。無想有情。及非想非非想處。由惡趣中極可厭故。不立識住。無想有情。一向轉識不現行故。不立識住。非想非非想處。行與不行不決定故。不立識住。身異類故。名種種身。想異類故。名種種想。當知與此相違。名一種身一種想。梵世已下。身形異類。所生身形種種色相有差別故。于梵世中。初受生時。彼諸梵眾。咸作是念。我等皆是大梵所生。爾時梵王亦作是念。是諸梵眾皆吾所生。如是彼想非有異類。第二靜慮已上一切諸天。身光等照故。名一種身。光音天眾先後生者。由睹梵世猛焰燒然。爾時便有怖不怖想。是故於彼有異類想。又諸有情有七種粗重。遍
【現代漢語翻譯】 現代漢語譯本 第一義法涅槃品所說的法，能夠使正法不衰退而長久住世：一、聽聞佛法所獲得的智慧（聞所成慧）；二、通過思考佛法所獲得的智慧（思所成慧）；三、通過修行佛法所獲得的智慧（修所成慧）；四、不被惡劣的因緣侵擾和損害所依止的善知識；五、以正當的方式尋求財富；六、沒有過分的驕慢（增上慢）；七、對於可以供養和不可以供養的人（補特伽羅，Pudgala），能夠善於分辨，知道哪些人可以供養，哪些人不可以供養。 因為聽聞佛法所獲得的智慧，對於沒有完全理解的道理能夠正確地理解。因為思考佛法所獲得的智慧，對於沒有很好地決定的事情能夠很好地思考。因為修行佛法所獲得的智慧，能夠斷除各種煩惱。因為沒有惡劣的因緣侵擾和損害所依止的善知識，所以能夠修習斷除煩惱。因為以正當的方式尋求財富，所以能夠迅速地證得神通和智慧。因為沒有過分的驕慢，對於下等的證悟境界，不會感到滿足。因為能夠善於分辨可以供養和不可以供養的人，對於那些世俗的聰明人和有大福報的人等，不喜歡親近，也不供養，只喜歡親近和供養那些少欲知足的人等。 又有七種有情眾生受生的地方（受生處所），在這些地方受生的有情，他們的意識（識）持續不斷地相續存在（識現前相續而住）。在三界之中，除了惡趣、無想有情和非想非非想處之外。因為惡趣極其令人厭惡，所以不設立意識的住處。無想有情，因為他們的意識（轉識）始終不活動，所以不設立意識的住處。非想非非想處，因為他們的意識活動與不活動不確定，所以不設立意識的住處。 身體的種類不同，叫做種種身。想法的種類不同，叫做種種想。應當知道與此相反的，叫做一種身一種想。從梵天世界以下，身體的形狀種類不同，所生的身體形狀有各種不同的顏色和相貌的差別。在梵天世界中，最初受生的時候，那些梵眾都這樣想：『我們都是大梵天所生的。』那時梵天王也這樣想：『這些梵眾都是我所生的。』像這樣，他們的想法沒有不同。 從第二禪天以上的一切諸天，他們的身光互相照耀，所以叫做一種身。光音天的天眾，先出生的看到梵天世界猛烈的火焰燃燒，那時便有害怕和不害怕的想法，所以在那裡有不同的想法。又有七種有情眾生的粗重煩惱，普遍存在。
【English Translation】 English version The Dharmas in the Chapter on the Ultimate Meaning of Nirvana are capable of ensuring that the True Dharma does not decline and abides for a long time: 1. Wisdom attained through hearing the Dharma (Śruta-mayā prajñā). 2. Wisdom attained through thinking about the Dharma (Cintā-mayā prajñā). 3. Wisdom attained through practicing the Dharma (Bhāvanā-mayā prajñā). 4. Not being harmed by evil conditions and relying on virtuous friends. 5. Righteous pursuit of wealth. 6. Absence of excessive pride (Adhimāna). 7. Being able to discern well between those who are worthy of offerings and those who are not (Pudgala, individuals), knowing who is worthy of offerings and who is not. Because of the wisdom attained through hearing the Dharma, one can correctly understand meanings that were not fully understood. Because of the wisdom attained through thinking about the Dharma, one can think well about matters that have not been well decided. Because of the wisdom attained through practicing the Dharma, one can cut off all afflictions. Because one is not harmed by evil conditions and relies on virtuous friends, one is capable of cultivating the cutting off of afflictions. Because of the righteous pursuit of wealth, one quickly attains supernatural powers and wisdom. Because of the absence of excessive pride, one does not become satisfied with inferior attainments. Because one is able to discern well between individuals worthy of offerings and those who are not, one does not enjoy associating with or making offerings to worldly clever people and those with great fortune, but only enjoys associating with and making offerings to those who are content with little. Furthermore, there are seven kinds of sentient beings' places of rebirth (Gati). In those places where sentient beings are born, their consciousness (Vijñāna) continuously abides (Śikṣā vartate). In the three realms, except for the evil realms, the non-percipient beings (Asañjñā sattva), and the Realm of Neither Perception nor Non-Perception (Naiva-saṃjñā-nāsaṃjñāyatana). Because the evil realms are extremely repulsive, consciousness is not established there. Non-percipient beings, because their consciousness (Pravṛtti-vijñāna) is always inactive, consciousness is not established there. The Realm of Neither Perception nor Non-Perception, because their consciousness activity and inactivity are uncertain, consciousness is not established there. Different kinds of bodies are called 'various bodies' (Nānātva kāya). Different kinds of thoughts are called 'various thoughts' (Nānātva saṃjñā). It should be known that the opposite of this is called 'one kind of body' and 'one kind of thought'. From the Brahma world downwards, the shapes of bodies are different, and the shapes of the bodies that are born have various differences in color and appearance. In the Brahma world, when they are first born, those Brahma beings all think: 'We are all born from the Great Brahma.' At that time, the Brahma King also thinks: 'These Brahma beings are all born from me.' In this way, their thoughts are not different. All the gods above the Second Dhyana Heaven shine with their body light, so they are called 'one kind of body'. The gods of the Abhasvara Heaven, those who are born earlier see the fierce flames burning in the Brahma world, and at that time they have thoughts of fear and non-fear, so there are different thoughts there. Furthermore, there are seven kinds of coarse and heavy afflictions of sentient beings, which are pervasive.
攝一切煩惱品粗重。謂劣界貪瞋品粗重。中界妙界貪品粗重。劣中妙界慢無明見疑品粗重。又于外道惡說法律中。當知有七種過失。謂解過失。行過失。依止過失。思惟過失。功用過失。增上心過失。增上慧過失。彼諸外道雖少於法聽聞受持。而常隨順四顛倒故。凡興言論。專為毀他免脫徴難。為勝利故。其所生解。皆有過失。所受禁戒。邪范邪命所攝受故。不能令自得出離故。亦有過失。所事師友。唯能宣說顛倒道故。亦有過失。所有思惟。邪求出離損壞心故。亦有過失。所有功用。離方便故。亦有過失。彼增上心。忘念愛慢及與無明疑上靜慮之所攝故。亦有過失。彼增上慧。六十二見所損壞故。亦有過失。與此相違。當知善說法律中。亦有七種無過失事。又有七法。令諸苾芻所起違犯諍事止息。余如攝事分中。當說當知。此中有七種違犯諍事。一開悟現前犯諍事。二開悟過去失念犯諍事。三開悟不自在犯諍事。四尋思犯諍事。五抉擇犯諍事。六自悔犯諍事。七忍愧建立二眾展轉舉罪諍事。
瑜伽師地論卷第十四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第十五
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聞所成地第十之三
已說七種佛教所應知處
【現代漢語翻譯】 現代漢語譯本 攝一切煩惱品粗重。指的是下等界（劣界）的貪慾和嗔恚帶來的粗重。中等界（中界）和上等界（妙界）的貪慾帶來的粗重。下等界、中等界和上等界的我慢、無明、邪見和懷疑帶來的粗重。此外，在外道的邪說法律中，應當知道有七種過失。分別是理解上的過失、行為上的過失、依止上的過失、思惟上的過失、功用上的過失、增上心上的過失和增上慧上的過失。那些外道即使稍微聽聞和受持一些法，也常常順從四種顛倒，所以凡是發表言論，都專門爲了詆譭他人，免於被詰難，爲了獲得勝利。他們所產生的理解，都有過失。他們所受持的禁戒，被邪惡的規範和邪命所攝受，不能使自己得到解脫，因此也有過失。他們所侍奉的師友，只能宣說顛倒的道路，因此也有過失。他們所有的思惟，邪惡地尋求出離，損壞心意，因此也有過失。他們所有的功用，遠離了方便，因此也有過失。他們的增上心，被忘念、愛慾、我慢以及無明和懷疑之上的禪定所攝受，因此也有過失。他們的增上慧，被六十二種邪見所損壞，因此也有過失。與此相反，應當知道在善說的法律中，也有七種沒有過失的事情。又有七種方法，使那些比丘所產生的違犯諍事止息。其餘的，如在《攝事分》中，應當說，應當知道。這裡有七種違犯諍事：一是開悟現前犯諍事，二是開悟過去失念犯諍事，三是開悟不自在犯諍事，四是尋思犯諍事，五是抉擇犯諍事，六是自悔犯諍事，七是忍愧建立二眾展轉舉罪諍事。 《瑜伽師地論》卷第十四 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第十五 彌勒菩薩說 三藏法師玄奘奉 詔譯《本地分》中《聞所成地》第十之三 已說七種佛教所應知處
【English Translation】 English version The 'Coarseness of Comprehending All Afflictions' refers to the coarseness arising from greed and hatred in the inferior realm (Lesser Realm); the coarseness arising from greed in the intermediate realm (Middle Realm) and the superior realm (Excellent Realm); and the coarseness arising from pride, ignorance, wrong views, and doubt in the inferior, intermediate, and superior realms. Furthermore, within the heterodox doctrines and laws of non-Buddhists, it should be known that there are seven types of faults: faults in understanding, faults in conduct, faults in reliance, faults in thought, faults in effort, faults in heightened mind, and faults in heightened wisdom. Although these non-Buddhists may hear and uphold a little of the Dharma, they constantly follow the four inversions (viparyasas), so whenever they express opinions, they are solely for the purpose of disparaging others, avoiding challenges, and gaining victory. Their understanding is always flawed. The precepts they uphold are influenced by evil norms and wrong livelihoods, and cannot lead themselves to liberation, thus they also have faults. The teachers and friends they serve can only proclaim inverted paths, thus they also have faults. All their thoughts are directed towards a perverse seeking of liberation, damaging the mind, thus they also have faults. All their efforts are devoid of skillful means, thus they also have faults. Their heightened mind is influenced by forgetfulness, craving, pride, and meditative states based on ignorance and doubt, thus they also have faults. Their heightened wisdom is damaged by the sixty-two wrong views, thus they also have faults. In contrast to this, it should be known that within the well-spoken laws of Buddhism, there are also seven types of faultless aspects. There are also seven methods to cease the arising disputes among the bhikshus (monks) regarding transgressions. The rest, as in the 'Compendium of Topics' (Samgrahavastu), should be spoken and should be known. Here, there are seven types of transgression disputes: first, disputes arising from transgressions committed with awareness; second, disputes arising from transgressions committed due to forgetfulness of the past; third, disputes arising from transgressions committed without control; fourth, disputes arising from contemplation; fifth, disputes arising from determination; sixth, disputes arising from self-reproach; seventh, disputes arising from mutual accusation between the two assemblies (monks and nuns) based on tolerance and shame. 'Yogācārabhūmi-śāstra', Volume 14 Taishō Tripiṭaka, Volume 30, No. 1579, 'Yogācārabhūmi-śāstra' 'Yogācārabhūmi-śāstra', Volume 15 Said by Bodhisattva Maitreya Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Part Three of the Tenth Section, 'Ground of What is Accomplished by Hearing' in the 'Fundamental Section' The seven knowable places of Buddhism have been spoken.
。次說八種。謂有八支聖道所攝。令諸苾芻究竟斷結。三種修法。謂修戒修定修慧。正語正業正命。名為修戒。正念正定。名為修定。正見正思惟正精進。名為修慧。又由正方便及果增上力故。建立清凈品八種補特伽羅。謂行四向住四果者。又有二種施八相差別。一有過失施。二無過失施。前七種施名有過失。最後一種名無過失。謂有佈施。懈怠所損故有過失。或有佈施。不隨所欲故有過失。謂有染心者怖畏貧窮悕求富樂而行佈施。或有佈施。顧戀過去故有過失。或有佈施。悕望未來故有過失。或有佈施。有輕慢過故有過失。或有佈施悕求富樂故有過失。或有佈施求他知聞故有過失。無過失施者。謂迴向涅槃故。為彼資糧故。無染污心為往善趣故。為得大財故。而行佈施。又依四處於八時中。趣入懈怠。不發精進。當知如是補特伽羅。是懈怠類非精進類。謂依乞食處。依所作處。依遊行處。依界不平等處。依此四處。八時差別多食精美身沉重時。少食粗惡身劣頓時。將欲所作護惜力時。已有所作身疲倦時。將欲遊行護惜力時。已涉長涂身疲倦時。正為病苦所纏擾時。所病已愈恐更發時。此懈怠類補特伽羅。乃至。未遇懈怠所依。少似精進。若得遇已。速發懈怠。是故名為懈怠種類。與此相違亦依四處。於八時中。發勤
精進。當知如是補特伽羅。能伏懈怠勤精進類。雖遇懈怠所依。亦能發勤精進。何況不遇。是故名為勤精進類。又有八種正愿所攝可愛生因。能令于諸欲中樂增上生。不求永離一切欲者。當生八種可愛生處。謂愿人中卑惡種類。修小施戒二福業事。如是愿樂人中尊貴種類。四大王天。三十三天。夜摩天。睹史多天。樂化天。他化自在天。修小施戒二福業事。又四因緣故。於人趣中。建立如來四眾。三因緣故。于天趣中。建立四眾。最增上故。世間共許為福田故。受用資財不由他故。棄捨一切世資財故。由此四緣。於人趣中。建立四眾。依地邊際故。欲界邊際故。語行邊際故。由此三緣。于天趣中建立四眾。又於世間三處轉時。恒常世間八法所觸。謂樂欲處。功用處。眾緣處。於樂欲處轉時。或觸于利或觸非利。于功用處轉時。或稱他意或不稱意。于背面位觸于譭譽。于現前位觸于稱譏。于眾緣處轉時。或由先世。或由現法苦樂眾緣。觸于苦樂。又八勝解能引不還或阿羅漢諸聖神通及最勝住。謂未伏內色想。外無染污色勝解。是名第一。已伏內色想。是名第二。凈不凈非二。色第一舍勝解。是名第三。此三解脫。於一切色得自在故。便能引發諸聖神通。謂諸神通不與一切異生共有。空無邊勝解。識無邊勝解。無所有勝解
【現代漢語翻譯】 現代漢語譯本 精進。應當知道這樣的補特伽羅（補特伽羅指人），能夠降伏懈怠，勤奮精進。即使遇到懈怠的因緣，也能發起勤奮精進，更何況沒有遇到。所以稱為勤奮精進之類的人。還有八種正愿所攝的可愛果報的因，能夠使人在各種慾望中，喜歡不斷提升。不求永遠脫離一切慾望的人，將往生八種可愛的去處。也就是希望在人間卑賤的種類中，修行小的佈施和持戒兩種福業之事；或者希望在人間尊貴的種類中，或者四大王天（四大天王所居之天），或者三十三天（帝釋天所居之天），或者夜摩天（無時分之天），或者睹史多天（知足天），或者樂化天（化樂天），或者他化自在天（欲界第六天），修行小的佈施和持戒兩種福業之事。 又有四種因緣，所以在人間建立如來的四眾（比丘、比丘尼、優婆塞、優婆夷）；三種因緣，所以在天界建立四眾。因為最殊勝，世間共同認可為福田，受用資財不依靠他人，捨棄一切世間的資財。因為這四種因緣，所以在人間建立四眾。因為靠近大地邊際，靠近欲界邊際，靠近語言行為的邊際。因為這三種因緣，所以在天界建立四眾。 又在世間三種情況下運轉時，經常被世間的八法所觸動，即樂欲處、功用處、眾緣處。在樂欲處運轉時，或者遇到利益，或者遇到非利益。在功用處運轉時，或者稱合他人心意，或者不稱合他人心意。在背後議論時，遇到譭謗或讚譽。在當面時，遇到稱讚或譏諷。在眾緣處運轉時，或者由於前世，或者由於現世的苦樂因緣，遇到苦或樂。 又有八種勝解，能夠引導不還果（不還果阿羅漢）或阿羅漢（斷盡煩惱者）等聖者的神通以及最殊勝的住處。即沒有降伏內在的色想，對外在沒有染污的色，產生勝解，這稱為第一種。已經降伏內在的色想，這稱為第二種。對於清凈和不清凈都不是的色，產生第一舍的勝解，這稱為第三種。這三種解脫，因為對於一切色得到自在，便能引發諸聖者的神通。即諸神通不與一切凡夫共有。空無邊勝解，識無邊勝解，無所有勝解。
【English Translation】 English version Diligence. It should be known that such a Pudgala (Pudgala refers to a person) is able to subdue laziness and diligently advance. Even if encountering conditions for laziness, they can initiate diligent progress, let alone not encountering them. Therefore, they are called those of the diligent progress type. Furthermore, there are eight kinds of causes for lovable rebirths encompassed by right aspirations, which enable people to enjoy increasing prosperity in various desires. Those who do not seek to permanently abandon all desires will be reborn in eight lovable places. That is, wishing to be in a lowly class among humans, practicing small acts of charity and observing precepts, two meritorious deeds; or wishing to be in a noble class among humans, or in the Cāturmahārājika Heaven (Heaven of the Four Great Kings), or in the Trāyastriṃśa Heaven (Heaven of the Thirty-three Gods), or in the Yāma Heaven (Heaven without Time), or in the Tuṣita Heaven (Heaven of Contentment), or in the Nirmāṇarati Heaven (Heaven of Enjoying Transformations), or in the Paranirmita-vaśavartin Heaven (Heaven of Controlling Others' Transformations), practicing small acts of charity and observing precepts, two meritorious deeds. Furthermore, there are four causes for establishing the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) of the Tathāgata in the human realm; three causes for establishing the four assemblies in the heavenly realm. Because it is the most supreme, the world commonly recognizes it as a field of merit, enjoying resources without relying on others, abandoning all worldly resources. Because of these four causes, the four assemblies are established in the human realm. Because it is close to the edge of the earth, close to the edge of the desire realm, close to the edge of speech and action. Because of these three causes, the four assemblies are established in the heavenly realm. Furthermore, when revolving in three situations in the world, one is constantly touched by the eight worldly dharmas, namely the place of pleasure and desire, the place of effort, and the place of conditions. When revolving in the place of pleasure and desire, one either encounters benefit or encounters non-benefit. When revolving in the place of effort, one either conforms to others' intentions or does not conform to others' intentions. When discussing behind one's back, one encounters defamation or praise. When facing one directly, one encounters commendation or ridicule. When revolving in the place of conditions, either due to past lives or due to present conditions of suffering and joy, one encounters suffering or joy. Furthermore, there are eight liberations that can lead to the supernatural powers and the most supreme abode of non-returners (Anāgāmin) or Arhats (those who have extinguished all afflictions) and other saints. That is, without subduing the internal form-thought, having a liberating understanding of external, undefiled form, this is called the first. Having already subdued the internal form-thought, this is called the second. Having a liberating understanding of the first abandonment of form that is neither pure nor impure, this is called the third. These three liberations, because one attains freedom over all forms, can then give rise to the supernatural powers of the saints. That is, the supernatural powers are not shared with all ordinary beings. Liberation of the boundlessness of space, liberation of the boundlessness of consciousness, liberation of nothingness.
。非想非非想勝解。微微任運心勝解。此五勝解。次第善修治故。能引想受滅等至最勝住。又若觀諸色。若如所觀于初三解脫中而修習者。謂三解脫方便道所攝三勝處也。此中觀外諸色。若小若大。若好若惡。若劣若勝者。謂觀非三摩地所行現所得色。由緣三摩地所行作意不種種現前故名為勝。於三摩地所行中。奢摩他行名知。毗缽舍那行名見。如於三摩地所行若知若見。如於彼色已尋思已了別。如是于外所想非三摩地所行中。觀諸色亦爾。
已說八種佛教所應知處。次說九種。謂有九結。如攝事分當廣建立。又有九種生處。受生有情。于彼彼處同所居止。謂三界中。除諸惡趣可厭處故。如前已說。
已說九種佛教所應知處。次說十種。謂十遍處。當知即諸解脫所作成就。余解脫。勝處。遍處。如攝事分。當廣分別。又有十無學支。當知無學五蘊所攝。謂戒蘊。定蘊。慧蘊。解脫蘊。解脫知見蘊。如是已說十種佛教所應知處。及前所說佛教所應知處等。當知皆是內明處攝。
云何醫方明處。當知此明略有四種。謂于病相善巧。于病因善巧。于已生病斷滅善巧。于已斷病後更不生方便善巧。如是善巧廣分別義。如經應知。已說醫方明處。
云何因明處。謂于觀察義中。諸所有事。此復云何。嗢
【現代漢語翻譯】 現代漢語譯本：非想非非想勝解（既非有想也非無想的殊勝理解）。微微任運心勝解（以微細的自然運作之心所產生的殊勝理解）。這五種勝解，如果次第良好地修習和調整，就能引導進入想受滅盡定（Saṃjñā-vedayita-nirodha）這種最殊勝的境界。此外，如果觀察諸色法，像所觀察的那樣在初三解脫（前三個解脫）中修習，這就是指包含在三種解脫方便道中的三種勝處。這裡觀察外在的諸色法，無論是小的還是大的，好的還是壞的，劣的還是勝的，都是指觀察非三摩地（Samādhi）所行的、當下所獲得的色法。因為緣於三摩地所行的作意沒有種種地現前，所以稱為『勝』。在三摩地所行中，奢摩他（Śamatha）行叫做『知』，毗缽舍那（Vipaśyanā）行叫做『見』。就像對於三摩地所行的若知若見一樣，就像對於那個色法已經尋思、已經了別一樣，像這樣對於外在所想的非三摩地所行中，觀察諸色法也是如此。 已經說了八種佛教所應知處。接下來要說九種，即有九結（九種煩惱的束縛）。如《攝事分》（Saṃgrahavastu）中應當廣泛地建立。又有九種生處，受生的有情在那些地方共同居住，指的是三界（欲界、色界、無色界）中，除去那些惡趣（地獄、餓鬼、畜生）等令人厭惡的地方，如前面已經說過的。 已經說了九種佛教所應知處。接下來要說十種，即十遍處（十種普遍觀想的境界）。應當知道這就是諸解脫所作成就。其餘的解脫、勝處、遍處，如《攝事分》中應當廣泛地分別。又有十無學支（阿羅漢果位的十種功德），應當知道是無學五蘊（色、受、想、行、識）所包含的，即戒蘊（Śīlakkhandha）、定蘊（Samādhikkhandha）、慧蘊（Paññākkhandha）、解脫蘊（Vimuttikkhandha）、解脫知見蘊（Vimutti-ñāṇadassanakkhandha）。像這樣已經說了十種佛教所應知處，以及前面所說的佛教所應知處等，應當知道都是內明處所包含的。 什麼是醫方明處（關於醫學的知識）？應當知道這種明略有四種：即對於病相的善巧，對於病因的善巧，對於已生之病的斷滅的善巧，對於已斷之病以後不再生的方便的善巧。像這樣的善巧和廣泛分別的意義，應當如經中所說的那樣去了解。已經說了醫方明處。 什麼是因明處（關於邏輯和論證的知識）？是指在觀察義理中，所有的事情。這又是什麼呢？嗢
【English Translation】 English version: 'The supreme understanding of neither perception nor non-perception' (N'aiva-saṃjñā-nāsaṃjñā-saṃjñā). 'The supreme understanding of subtle, effortless mind' (Sūkṣma-anābhoga-citta-saṃjñā). These five supreme understandings, if cultivated and refined in sequence, can lead to the attainment of the most supreme state of cessation of perception and feeling (Saṃjñā-vedayita-nirodha). Furthermore, if one observes forms (Rūpa), and practices as observed in the first three liberations (the first three liberations), this refers to the three superior abodes included in the path of skillful means for the three liberations. Here, observing external forms, whether small or large, good or bad, inferior or superior, refers to observing forms that are not the object of Samādhi (concentration), but are presently obtained. Because the attention directed towards the object of Samādhi does not manifest in various ways, it is called 'superior'. Within the object of Samādhi, the practice of Śamatha (tranquility) is called 'knowing', and the practice of Vipaśyanā (insight) is called 'seeing'. Just as there is knowing and seeing with respect to the object of Samādhi, just as one has pondered and discerned that form, so too, in the external, conceptualized, non-object of Samādhi, the observation of forms is similar. Having spoken of the eight knowable aspects of Buddhism, next are the nine, namely the nine bonds (nine fetters). As will be extensively established in the Compendium of Topics (Saṃgrahavastu). There are also nine places of birth, where sentient beings who take birth reside together in those various places, referring to the three realms (Desire Realm, Form Realm, Formless Realm), excluding the unpleasant places of the evil destinies (hells, hungry ghosts, animals), as previously mentioned. Having spoken of the nine knowable aspects of Buddhism, next are the ten, namely the ten all-pervading spheres (ten kasinas). It should be known that these are the accomplishments of all liberations. The remaining liberations, superior abodes, and all-pervading spheres should be extensively distinguished as in the Compendium of Topics. There are also the ten branches of the Arhat (ten qualities of an Arhat), which should be known to be included within the five aggregates (form, feeling, perception, mental formations, consciousness) of the Arhat, namely the aggregate of morality (Śīlakkhandha), the aggregate of concentration (Samādhikkhandha), the aggregate of wisdom (Paññākkhandha), the aggregate of liberation (Vimuttikkhandha), and the aggregate of the knowledge and vision of liberation (Vimutti-ñāṇadassanakkhandha). Thus, having spoken of the ten knowable aspects of Buddhism, as well as the previously mentioned knowable aspects of Buddhism, etc., it should be known that all are included within the domain of inner knowledge. What is the domain of medical knowledge (knowledge of medicine)? It should be known that this knowledge is roughly of four types: namely, skillfulness in the characteristics of diseases, skillfulness in the causes of diseases, skillfulness in the eradication of diseases that have arisen, and skillfulness in the means to prevent diseases that have been eradicated from arising again. The meaning of such skillfulness and extensive distinctions should be understood as explained in the scriptures. The domain of medical knowledge has been explained. What is the domain of logic (knowledge of logic and reasoning)? It refers to all matters in the observation of meaning. What is this? Ud
拖南曰。
論體論處所 論據論莊嚴 論負論出離 論多所作法
當知此中略有七種。一論體性。二論處所。三論所依。四論莊嚴。五論墮負。六論出離。七論多所作法。
云何論體性。謂有六種。一言論。二尚論。三諍論。四譭謗論。五順正論。六教導論。
言論者。謂一切言說。言音。言詞。是名言論。
尚論者。謂諸世間隨所應聞。所有言論。
諍論者。謂或依諸欲所起。若自所攝諸欲他所侵奪。若他所攝諸欲自行侵奪。若所愛有情所攝諸欲。更相侵奪。或欲侵奪。若無攝受諸欲。謂歌舞戲笑等所攝。若倡女僕從等所攝。或為觀看。或為受用。于如是等諸欲事中。未離欲者。為欲界貪所染污者。因堅執故。因縛著故。因耽嗜故。因貪愛故。發憤乖違。喜斗諍者。興種種論。興怨害論。故名諍論。或依惡行所起。若自所作身語惡行。他所譏毀。若他所作身語惡行。自行譏毀。若所愛有情所作身語惡行。互相譏毀。于如是等行惡行中。愿作未作諸惡行者。未離欲界貪瞋癡者。重貪瞋癡所拘蔽者。因堅執故。因縛著故。因耽嗜故。因貪愛故。更相憤發。懷染污心。互相乖違。喜斗諍者。興種種論。興怨害論。故名諍論。或依諸見所起。謂薩迦耶見。斷見。無因見。不平等因
【現代漢語翻譯】 現代漢語譯本 拖南（Tuonan）曰：
『論體論處所，論據論莊嚴，論負論出離，論多所作法。』
當知此中略有七種：一論體性，二論處所，三論所依，四論莊嚴，五論墮負，六論出離，七論多所作法。
云何論體性？謂有六種：一言論，二尚論，三諍論，四譭謗論，五順正論，六教導論。
言論者，謂一切言說、言音、言詞，是名言論。
尚論者，謂諸世間隨所應聞，所有言論。
諍論者，謂或依諸欲所起。若自所攝諸欲他所侵奪，若他所攝諸欲自行侵奪，若所愛有情所攝諸欲，更相侵奪，或欲侵奪。若無攝受諸欲，謂歌舞戲笑等所攝，若倡女僕從等所攝。或為觀看，或為受用。于如是等諸欲事中，未離欲者，為欲界貪所染污者，因堅執故，因縛著故，因耽嗜故，因貪愛故，發憤乖違，喜斗諍者，興種種論，興怨害論，故名諍論。或依惡行所起。若自所作身語惡行，他所譏毀。若他所作身語惡行，自行譏毀。若所愛有情所作身語惡行，互相譏毀。于如是等行惡行中，愿作未作諸惡行者，未離欲界貪瞋癡者，重貪瞋癡所拘蔽者，因堅執故，因縛著故，因耽嗜故，因貪愛故，更相憤發，懷染污心，互相乖違，喜斗諍者，興種種論，興怨害論，故名諍論。或依諸見所起。謂薩迦耶見（Sakkāya-ditthi，身見），斷見，無因見，不平等因
【English Translation】 English version Tuonan said:
'On nature, on location, on basis, on adornment, on defeat, on liberation, on the many practices.'
Know that in this context, there are roughly seven types: first, on nature; second, on location; third, on basis; fourth, on adornment; fifth, on defeat; sixth, on liberation; seventh, on the many practices.
What is 'on nature'? It refers to six types: first, speech; second, esteemed speech; third, contention; fourth, defamation; fifth, speech in accordance with righteousness; sixth, instructive speech.
'Speech' refers to all utterances, sounds, and words; this is called speech.
'Esteemed speech' refers to all speech that should be heard in the world.
'Contention' arises either based on desires. If one's own desires are seized by others, or if one seizes the desires of others, or if the desires of beloved beings are mutually seized or intended to be seized. Or it arises from desires that are not possessed, such as those associated with singing, dancing, and laughter, or those associated with courtesans and servants, either for viewing or for enjoyment. In such matters of desire, those who have not detached from desire, those who are defiled by greed for the desire realm, due to firm adherence, due to attachment, due to indulgence, due to craving, become indignant and discordant, delighting in strife and contention, raising various arguments, raising arguments of resentment and harm; hence it is called contention. Or it arises based on evil conduct. If one's own evil deeds of body and speech are criticized by others, or if one criticizes the evil deeds of body and speech of others, or if the evil deeds of body and speech of beloved beings are mutually criticized. In such evil conduct, those who wish to commit or have not committed evil deeds, those who have not detached from greed, hatred, and delusion in the desire realm, those who are heavily bound by greed, hatred, and delusion, due to firm adherence, due to attachment, due to indulgence, due to craving, become mutually indignant, harboring defiled minds, mutually discordant, delighting in strife and contention, raising various arguments, raising arguments of resentment and harm; hence it is called contention. Or it arises based on views, namely Sakkāya-ditthi (view of self-identity), annihilationism, causelessness, unequal cause
見。常見。兩眾見等。種種邪見。及余無量諸惡見類。于如是諸見中。或自所攝他所遮斷。或他所攝自行遮斷。或所愛有情所攝。他正遮斷。或已遮斷。或欲攝受所未攝受。由此因緣。未離欲者。如前廣說。乃至興種種論。興怨害論。是名諍論。
譭謗論者。謂懷憤發者。以染污心。振發威勢。更相擯毀。所有言論。謂粗惡所引。或不愻所引。或綺言所引。乃至惡說法律中。為諸有情。宣說彼法。研究抉擇。教授教誡。如是等論。名譭謗論。
順正論者。謂于善說法律中。為諸有情宣說正法。研究抉擇。教授教誡。為斷有情所疑惑故。為達甚深諸句義故。為令知見畢竟凈故。隨順正行。隨順解脫。是故此論名順正論。
教導論者。謂教修習增上心學。增上慧學。補特伽羅心未定者。令心得定。心已定者。令得解脫。所有言論。令彼覺悟真實智故。令彼開解真實智故。是故此論名教導論。
問此六論中。幾論真實。能引義利。所應修習。幾不真實。能引無義。所應遠離。答最後二論。是真是實。能引義利。所應修習。中間二論。不真不實。能引無義。所應遠離。初二種論。應當分別。
云何論處所。當知亦有六種。一于王家。二于執理家。三于大眾中。四于賢哲者前。五于善解法義沙門
【現代漢語翻譯】 現代漢語譯本 『見』（Dṛṣṭi，觀點）。『常見』（Śāśvata-dṛṣṭi，常見外道）。『兩眾見等』。種種邪見。及其他無量諸惡見之類。在這些見解中，或是自己所執取，他人所遮止，或是他人所執取，自己行持卻遮止，或是被所愛的有情所執取，他人正確地遮止，或是已經遮止，或是想要攝受但尚未攝受。由於這些因緣，未能遠離慾望的人，如前面廣泛所說，乃至發起種種爭論，發起怨恨損害的爭論。這叫做諍論。
『譭謗論者』，指懷有憤恨而發作的人，以染污的心，振作威勢，互相詆譭。所有言論，或是粗暴惡劣所引發，或是不順從所引發，或是花言巧語所引發，乃至在惡劣邪說的法律中，為眾生宣說那些法，研究抉擇，教授教誡。像這樣的言論，叫做譭謗論。
『順正論者』，指在善說的法律中，為眾生宣說正法，研究抉擇，教授教誡，爲了斷除眾生的疑惑，爲了通達甚深諸句的意義，爲了使知見畢竟清凈，隨順正行，隨順解脫。因此這種論叫做順正論。
『教導論者』，指教導修習增上心學（Adhicitta-śikṣā，更高的心性訓練），增上慧學（Adhiprajñā-śikṣā，更高的智慧訓練），對於那些心未定的補特伽羅（Pudgala，人），使他們的心得到安定；對於那些心已經安定的人，使他們得到解脫。所有言論，爲了使他們覺悟真實智慧，爲了使他們開解真實智慧。因此這種論叫做教導論。
問：這六種論中，哪幾種論是真實的，能夠引導利益，應該修習？哪幾種是不真實的，能夠引導無益，應該遠離？答：最後兩種論，是真實可信的，能夠引導利益，應該修習。中間兩種論，不真也不實，能夠引導無益，應該遠離。最初兩種論，應當分別看待。
什麼是論的處所？應當知道也有六種：一是在王家，二是在執理家，三是在大眾中，四是在賢哲者前，五是在善解法義的沙門（Śrāmaṇa，出家修行者）
【English Translation】 English version 'Views' (Dṛṣṭi). 'Eternalist views' (Śāśvata-dṛṣṭi). 'Views of the two assemblies,' etc. Various wrong views and other immeasurable kinds of evil views. Among these views, either one's own views are held while others are prevented, or others' views are held while one prevents oneself from practicing, or the views are held by beloved sentient beings while others correctly prevent them, or they have already been prevented, or one desires to adopt them but has not yet adopted them. Due to these causes and conditions, those who have not abandoned desire, as extensively explained before, even initiate various disputes, initiate disputes of resentment and harm. This is called disputation.
'Defamatory disputants' refer to those who harbor resentment and erupt, using defiled minds, stirring up power and influence, mutually slandering each other. All speech is either induced by coarse and evil words, or induced by non-compliance, or induced by flowery language, even to the point of expounding those teachings in evil and heretical laws for sentient beings, researching and deciding, teaching and instructing. Such speech is called defamatory disputation.
'Righteous disputants' refer to those who expound the correct Dharma for sentient beings in well-spoken laws, researching and deciding, teaching and instructing, in order to dispel the doubts of sentient beings, in order to understand the meaning of profound phrases, in order to make knowledge and views ultimately pure, conforming to righteous conduct, conforming to liberation. Therefore, this disputation is called righteous disputation.
'Instructive disputants' refer to those who teach the practice of higher mental training (Adhicitta-śikṣā), higher wisdom training (Adhiprajñā-śikṣā), for those Pudgalas (persons) whose minds are not yet settled, causing their minds to become settled; for those whose minds are already settled, causing them to attain liberation. All speech is for the purpose of awakening them to true wisdom, for the purpose of enlightening them to true wisdom. Therefore, this disputation is called instructive disputation.
Question: Among these six types of disputation, which are true and able to lead to benefit, and should be practiced? Which are untrue and able to lead to no benefit, and should be avoided? Answer: The last two types of disputation are true and reliable, able to lead to benefit, and should be practiced. The middle two types of disputation are neither true nor reliable, able to lead to no benefit, and should be avoided. The first two types of disputation should be distinguished.
What are the places of disputation? It should be known that there are also six types: one, in the royal court; two, in the house of a judge; three, in the assembly; four, before wise and virtuous people; five, before Śrāmaṇas (ascetics) who are well-versed in the meaning of the Dharma.
婆羅門前。六於樂法義者前。
云何論所依。當知有十種。謂所成立義有二種。能成立法有八種。
所成立義有二種者。一自性。二差別所成立。自性者。謂有立為有。無立為無所成立。差別者。謂有上立有上。無上立無上。常立為常。無常立無常。如是有色無色。有見無見。有對無對。有漏無漏。有為無為。如是等無量差別門。當知名所成立差別。
能成立法有八種者。一立宗。二辯因。三引喻。四同類。五異類。六現量。七比量。八正教量。
立宗者。謂依二種所成立義。各別攝受自品所許。或攝受論宗。若自辯才。若輕蔑他。若從他聞。若覺真實。或為成立自宗。或為破壞他宗。或為制伏於他。或為摧屈於他。或為悲愍於他。建立宗義。
辯因者。謂為成就所立宗義。依所引喻。同類異類。現量比量。及與正教。建立順益道理言論。
引喻者。亦為成就所立宗義。引因所依。諸餘世間串習共許易了之法比況言論。
同類者。謂隨所有法望所餘法。其相展轉少分相似。此復五種。一相狀相似。二自體相似。三業用相似。四法門相似。五因果相似。相狀相似者。謂于現在。或先所見相狀。相屬展轉相似。自體相似者。謂彼展轉其相相似。業用相似者。謂彼展轉作用相似
【現代漢語翻譯】 現代漢語譯本：在婆羅門（Brahmin，印度教祭司）前，在精通樂法義理的人前。
什麼是論辯所依據的？應當知道有十種。即所要成立的義理有兩種，能成立的方法有八種。
所要成立的義理有兩種：一是自性，二是差別。自性是指，主張『有』的就成立為『有』，主張『無』的就成立為『無』。差別是指，主張『有上』的就成立為『有上』，主張『無上』的就成立為『無上』，主張『常』的就成立為『常』，主張『無常』的就成立為『無常』。像這樣，有色無色，有見無見，有對無對，有漏無漏，有為無為，等等無量差別的方面，應當知道這就是所要成立的差別。
能成立的方法有八種：一是立宗，二是辯因，三是引喻，四是同類，五是異類，六是現量，七是比量，八是正教量。
立宗是指，依據兩種所要成立的義理，各自採納自己一方所認可的，或者採納論辯的宗旨。或是因為自己的辯才，或是輕視他人，或是從他人那裡聽來，或是覺悟到真實，或者爲了成立自己的宗義，或者爲了破斥他人的宗義，或者爲了制伏他人，或者爲了使他人屈服，或者爲了悲憫他人，而建立宗義。
辯因是指，爲了成就所立的宗義，依據所引用的比喻，同類、異類，現量、比量，以及正教，建立順應和增益道理的言論。
引喻是指，也是爲了成就所立的宗義，引用原因所依據的，世間普遍認可、容易理解的事物來進行比況的言論。
同類是指，隨著所有法與其餘法相比，它們的相狀在少部分上相似。這又分為五種：一是相狀相似，二是自體相似，三是業用相似，四是法門相似，五是因果相似。相狀相似是指，對於現在或者先前所見的相狀，它們相互關聯，在形態上相似。自體相似是指，它們相互之間，其自身形態相似。業用相似是指，它們相互之間，作用相似。
【English Translation】 English version: Before the Brahmin (Brahmin, a priest in Hinduism), before those who are skilled in the meaning of the Dharma of Joy.
What are the bases of argumentation? It should be known that there are ten types. Namely, there are two types of propositions to be established, and eight types of means to establish them.
The two types of propositions to be established are: first, self-nature; second, difference. Self-nature means that what is asserted as 'existent' is established as 'existent,' and what is asserted as 'non-existent' is established as 'non-existent.' Difference means that what is asserted as 'superior' is established as 'superior,' what is asserted as 'supreme' is established as 'supreme,' what is asserted as 'permanent' is established as 'permanent,' and what is asserted as 'impermanent' is established as 'impermanent.' Likewise, with form and formlessness, visibility and invisibility, opposition and non-opposition, defilement and non-defilement, conditioned and unconditioned, and so on, with countless aspects of difference, it should be known that these are the differences to be established.
The eight types of means to establish are: first, stating the thesis; second, arguing the reason; third, citing the analogy; fourth, similarity; fifth, dissimilarity; sixth, direct perception; seventh, inference; eighth, valid scripture.
Stating the thesis means, based on the two types of propositions to be established, each adopting what is accepted by one's own side, or adopting the purpose of the argument. Whether it is because of one's own eloquence, or looking down on others, or hearing from others, or realizing the truth, either to establish one's own thesis, or to refute the thesis of others, or to subdue others, or to make others yield, or out of compassion for others, one establishes a thesis.
Arguing the reason means, in order to accomplish the established thesis, based on the cited analogy, similarity, dissimilarity, direct perception, inference, and valid scripture, establishing statements that accord with and enhance the principles.
Citing the analogy means, also in order to accomplish the established thesis, citing statements that use commonly accepted and easily understood things in the world as analogies, which are the basis of the reason.
Similarity means that, compared to other dharmas, all dharmas have some similarity in their aspects. This is further divided into five types: first, similarity in appearance; second, similarity in essence; third, similarity in function; fourth, similarity in Dharma teachings; fifth, similarity in cause and effect. Similarity in appearance means that, for appearances seen now or previously, they are related and similar in form. Similarity in essence means that they are similar in their own forms. Similarity in function means that they are similar in their functions.
。法門相似者。謂彼展轉法門相似。如無常與苦法。苦與無我法。無我與生法。生法與老法。老法與死法。如是有色無色。有見無見。有對無對。有漏無漏。有為無為。如是等類。無量法門展轉相似。因果相似者。謂彼展轉。若因若果。能成所成。展轉相似。是名同類。
異類者。謂所有法望所餘法。其相展轉。少不相似。此亦五種。與上相違。應知其相。
現量者。謂有三種。一非不現見。二非已思應思。三非錯亂境界。
非不現見現量者。復有四種。謂諸根不壞。作意現前。相似生故。超越生故。無障礙故。非極遠故。相似生者。謂欲界諸根。于欲界境。上地諸根。于上地境。已生已等生。若生若起。是名相似生。超越生者。謂上地諸根。于下地境。已生等如前說。是名超越生。無障礙者。復有四種。一非覆障所礙。二非隱障所礙。三非映障所礙。四非惑障所礙。覆障所礙者。謂黑闇。無明闇。不澄清色闇。所覆障。隱障所礙者。謂或藥草力。或咒術力。或神通力之所隱障。映障所礙者。謂少小物。為廣多物之所映奪故不可得。如飲食中藥。或復毛端。如是等類。無量無邊。且如小光大光所映故不可得。所謂日光映星月等。又如月光映奪眾星。又如能治映奪所治令不可得。謂不凈作意。映奪凈
【現代漢語翻譯】 現代漢語譯本：法門相似，指的是它們所闡述的法理在不同方面具有相似性。例如，無常與苦，苦與無我，無我與生，生與老，老與死等。又如，有色與無色，有見與無見，有對與無對，有漏與無漏，有為與無為等。像這樣的例子，有無數的法門在不同方面都具有相似性。因果相似，指的是它們之間的因果關係，無論是作為原因還是結果，能成就的和所成就的，都具有相似性。這就被稱為同類。
異類，指的是所有法與其他法相比，在各個方面都極少有相似之處。這種情況也有五種，與上述的同類相反，應當瞭解其特性。
現量，指的是有三種情況。第一，不是不現見的；第二，不是已經思考過或應該思考的；第三，不是錯亂的境界。
不是不現見的現量，又有四種情況。即諸根（indriya，感覺器官）沒有損壞，作意（manasikara，心理活動）當下存在，相似的產生，超越的產生，沒有障礙，不是極遠。相似的產生，指的是欲界的諸根對於欲界的境界，上界的諸根對於上界的境界，已經產生或正在產生。無論是生起還是發生，這被稱為相似的產生。超越的產生，指的是上界的諸根對於地獄的境界，已經產生等，如前所述。這被稱為超越的產生。沒有障礙，又有四種情況。第一，沒有被覆蓋的障礙所阻礙；第二，沒有被隱藏的障礙所阻礙；第三，沒有被映蔽的障礙所阻礙；第四，沒有被迷惑的障礙所阻礙。被覆蓋的障礙所阻礙，指的是被黑暗，無明（avidya，無知）的黑暗，不澄清的顏色所覆蓋。被隱藏的障礙所阻礙，指的是被藥物的力量，咒術的力量，或神通的力量所隱藏。被映蔽的障礙所阻礙，指的是少量的小物體，被廣大的物體所掩蓋而無法被察覺。例如食物中的藥物，或者毛髮的末端，像這樣的例子，有無數無邊。例如，小光被大光所掩蓋而無法被察覺，比如日光掩蓋了星月等。又如月光掩蓋了眾星。又如能治療的掩蓋了所要治療的，使其無法被察覺，比如不凈作意（asubha-manasikara，對不凈之物的觀想）掩蓋了凈（subha，清凈）的。
【English Translation】 English version: Similar Dharmas refer to the similarity in the principles they expound from different perspectives. For example, impermanence and suffering, suffering and non-self, non-self and birth, birth and aging, aging and death. Also, form and formlessness, visible and invisible, with opposition and without opposition, with outflows and without outflows, conditioned and unconditioned, and so on. There are countless Dharmas that are similar in various aspects. Similar causes and effects refer to the similarity in their causal relationships, whether as causes or effects, what can be accomplished and what is accomplished. This is called being of the same kind.
Dissimilar refers to all Dharmas that, compared to other Dharmas, have very few similarities in all aspects. This also has five aspects, which are the opposite of the above-mentioned same kind, and their characteristics should be understood.
Direct perception (pratyaksa) refers to three situations. First, it is not something not directly seen; second, it is not something already thought about or should be thought about; third, it is not a confused state.
Direct perception that is not not directly seen has four situations. That is, the sense faculties (indriya) are not damaged, attention (manasikara) is present, similar arising, transcendent arising, without obstruction, and not extremely distant. Similar arising refers to the sense faculties of the desire realm towards the objects of the desire realm, the sense faculties of the upper realms towards the objects of the upper realms, already arisen or arising. Whether it arises or occurs, this is called similar arising. Transcendent arising refers to the sense faculties of the upper realms towards the objects of the lower realms, already arisen, etc., as mentioned before. This is called transcendent arising. Without obstruction has four situations. First, not obstructed by covering obstructions; second, not obstructed by hidden obstructions; third, not obstructed by obscuring obstructions; fourth, not obstructed by deluding obstructions. Obstructed by covering obstructions refers to being covered by darkness, the darkness of ignorance (avidya), and unclear colors. Obstructed by hidden obstructions refers to being hidden by the power of medicine, the power of spells, or the power of supernormal abilities. Obstructed by obscuring obstructions refers to a small object being obscured by a large object and thus cannot be perceived. For example, medicine in food, or the tip of a hair, and so on. There are countless examples like this. For example, a small light is obscured by a large light and cannot be perceived, such as sunlight obscuring the stars and moon. Also, moonlight obscures the stars. Also, what can cure obscures what needs to be cured, making it imperceptible, such as contemplation on impurity (asubha-manasikara) obscuring purity (subha).
相。無常苦無我作意。映奪常樂我相。無相作意。映奪一切眾相。惑障所礙者。謂幻化所作。或色相殊勝。或復相似。或內所作。目眩惛夢。悶醉放逸。或復顛狂。如是等類。名為惑障。若不為此四障所礙。名無障礙。非極遠者。謂非三種極遠所遠。一處極遠。二時極遠。三損減極遠。如是一切。總名非不現見。非不現故。名為現量。
非已思應思現量者。復有二種。一才取便成取所依境。二建立境界取所依境。才取便成取所依境者。謂若境能作才取便成取所依止。猶如良醫授病者藥。色香味觸。皆悉圓滿。有大勢力。成熟威德。當知此藥色香味觸。才取便成取所依止。藥之所有大勢威德。病若未癒名為應思。其病若愈名為已思。如是等類。名才取便成取所依境。建立境界取所依境者。謂若境能為建立境界取所依止。如瑜伽師于地思惟水火風界。若住于地。思惟其水。即住地想。轉作水想。若住于地。思惟火風。即住地想。轉作火風想。此中地想。即是建立境界之取。地者即是建立境界取之所依。如住于地。住水火風。如其所應。當知亦爾。是名建立境界取所依境。此中建立境界取所依境。非已思惟。非應思惟。地等諸界。解若未成。名應思惟。解若成就。名已思惟。如是名為非已思應思現量。非錯亂境界現量
【現代漢語翻譯】 現代漢語譯本：『相』是指對無常、苦、無我進行如理作意（正確的思維和專注）。這種作意能夠消除對常、樂、我的執著。『無相作意』能夠消除對一切現象的執著。『惑障』是指由於幻化所生，或者由於殊勝的色相，或者由於相似的事物，或者由於內在的因素，如眼睛昏花、做夢、精神恍惚、沉醉放逸，甚至顛狂等原因所造成的障礙。這些都稱為『惑障』。如果一個人不被這四種障礙所阻礙，就稱為『無障礙』。『非極遠者』是指不被三種極遠所隔絕：一是處所的極遠，二是時間的極遠，三是損減的極遠。所有這些總稱為『非不現見』。因為『非不現見』，所以稱為『現量』（直接的認知）。 『非已思應思現量』（非已思考和應思考的現量）有兩種：一是才取便成取所依境（剛剛接觸就成為認知對象的境界），二是建立境界取所依境（通過建立境界來認知對象的境界）。『才取便成取所依境』是指某種境界能夠使剛剛接觸就成為認知所依賴的境界。例如，一位良醫給病人開藥，這藥的色、香、味、觸都非常完美，具有強大的力量和成熟的威德。應當知道，這藥的色、香、味、觸，剛剛接觸就成為認知所依賴的境界。藥物所具有的強大力量和威德，如果疾病還沒有痊癒，就稱為『應思』（應該思考的），如果疾病痊癒了，就稱為『已思』（已經思考的）。這些都屬於『才取便成取所依境』。 『建立境界取所依境』是指某種境界能夠通過建立境界來成為認知所依賴的境界。例如，瑜伽師對地界思惟水、火、風界。如果他安住于地界，思惟水界，那麼他就會安住于地想，然後轉變為水想。如果他安住于地界，思惟火界和風界，那麼他就會安住于地想，然後轉變為火想和風想。這裡，地想就是建立境界的認知，地界就是建立境界的認知所依賴的對象。如同安住于地界一樣，安住於水界、火界和風界，也應當知道是同樣的道理。這就是『建立境界取所依境』。在這種『建立境界取所依境』中，既不是『已思惟』，也不是『應思惟』。對於地界等諸界的理解，如果尚未完成，就稱為『應思惟』，如果理解已經成就，就稱為『已思惟』。這就是『非已思應思現量』。『非錯亂境界現量』（非錯亂境界的現量）。
【English Translation】 English version: 『Aspect』 (相, xiàng) refers to the mindful attention (作意, zuòyì) to impermanence (無常, wúcháng), suffering (苦, kǔ), and non-self (無我, wúwǒ). This mindful attention can dispel the clinging to permanence, pleasure, and self. 『Mindful attention to non-aspect』 (無相作意, wúxiàng zuòyì) can dispel the clinging to all phenomena. 『Obscurations of delusion』 (惑障, huòzhàng) refer to the obstacles caused by illusions (幻化, huànhuà), or by extraordinary appearances (色相, sèxiàng), or by similar things, or by internal factors such as blurred vision, dreams, mental confusion, intoxication and indulgence, or even madness. These are all called 『obscurations of delusion』. If a person is not hindered by these four types of obstacles, he is called 『unobstructed』 (無障礙, wúzhàng'ài). 『Not extremely distant』 (非極遠者, fēi jí yuǎn zhě) means not being separated by the three kinds of extreme distance: first, extreme distance in location; second, extreme distance in time; third, extreme distance in diminution. All of these are collectively called 『not non-manifest』 (非不現見, fēi bù xiàn jiàn). Because it is 『not non-manifest』, it is called 『direct perception』 (現量, xiànliàng). 『Direct perception of what is neither already thought nor to be thought』 (非已思應思現量, fēi yǐ sī yīng sī xiànliàng) is of two types: first, the realm that becomes the basis of cognition upon mere contact (才取便成取所依境, cái qǔ biàn chéng qǔ suǒ yī jìng); second, the realm that becomes the basis of cognition through the establishment of a realm (建立境界取所依境, jiànlì jìngjiè qǔ suǒ yī jìng). 『The realm that becomes the basis of cognition upon mere contact』 refers to a realm that can become the basis upon which cognition relies upon mere contact. For example, a good doctor prescribes medicine to a patient. The color, smell, taste, and touch of this medicine are all perfect, possessing great power and mature majesty. It should be known that the color, smell, taste, and touch of this medicine become the basis upon which cognition relies upon mere contact. The great power and majesty possessed by the medicine, if the illness has not yet been cured, is called 『to be thought』 (應思, yīng sī); if the illness has been cured, it is called 『already thought』 (已思, yǐ sī). These all belong to 『the realm that becomes the basis of cognition upon mere contact』. 『The realm that becomes the basis of cognition through the establishment of a realm』 refers to a realm that can become the basis upon which cognition relies through the establishment of a realm. For example, a yogi contemplates the water, fire, and wind elements while dwelling on the earth element. If he dwells on the earth element and contemplates the water element, then he will dwell on the thought of earth and then transform into the thought of water. If he dwells on the earth element and contemplates the fire and wind elements, then he will dwell on the thought of earth and then transform into the thought of fire and wind. Here, the thought of earth is the cognition of establishing a realm, and the earth element is the object upon which the cognition of establishing a realm relies. Just as dwelling on the earth element, dwelling on the water, fire, and wind elements should also be understood in the same way. This is 『the realm that becomes the basis of cognition through the establishment of a realm』. In this 『realm that becomes the basis of cognition through the establishment of a realm』, it is neither 『already thought』 nor 『to be thought』. The understanding of the earth element and other elements, if not yet completed, is called 『to be thought』; if the understanding has been achieved, it is called 『already thought』. This is 『direct perception of what is neither already thought nor to be thought』. 『Direct perception of a non-confused realm』 (非錯亂境界現量, fēi cuòluàn jìngjiè xiànliàng).
者。謂或五種或七種。五種者。謂非五種錯亂境界。何等為五。一想錯亂。二數錯亂。三形錯亂。四顯錯亂。五業錯亂。七種者。謂非七種錯亂境界。何等為七。謂即前五。及餘二種遍行錯亂。合為七種。何等為二。一心錯亂。二見錯亂。想錯亂者。謂于非彼相。起彼相想。如於陽焰鹿渴相中起於水想。數錯亂者。謂于少數起多數增上慢。如翳眩者於一月處見多月像。形錯亂者。謂于余形色。起余形色增上慢。如於旋火見彼輪形。顯錯亂者。謂于余顯色。起余顯色增上慢。如迦末羅病損壞眼根。于非黃色悉見黃相。業錯亂者。謂于無業事。起有業增上慢。如結拳馳走見樹奔流。心錯亂者。謂即於五種所錯亂義。心生喜樂。見錯亂者。謂即於五種所錯亂義。忍受顯說生吉祥想。堅執不捨。若非如是錯亂境界。名為現量。
問如是現量誰所有耶。答略說四種所有。一色根現量。二意受現量。三世間現量。四清凈現量。色根現量者。謂五色根所行境界。如先所說現量體相。意受現量者。謂諸意根所行境界。如先所說現量體相。世間現量者。謂即二種總說。為一世間現量。清凈現量者。謂諸所有世間現量。亦得名為清凈現量。或有清凈現量。非世間現量。謂出世智于所行境。有知為有。無知為無。有上知有上。無上知無
【現代漢語翻譯】 現代漢語譯本：這些被稱為五種或七種錯亂境界。五種是指非五種錯亂境界。哪五種呢？一是想錯亂（于非實相的事物產生對該實相的錯誤認知，想，Sanjna）。二是數錯亂（對少數的事物產生多數的錯誤認知，數，Samkhya）。三是形錯亂（對某種形狀產生其他形狀的錯誤認知，形，Samsthana）。四是顯錯亂（對某種顯色產生其他顯色的錯誤認知，顯，Vyanjana）。五是業錯亂（對沒有作用的事物產生有作用的錯誤認知，業，Karma）。七種是指非七種錯亂境界。哪七種呢？就是前面的五種，加上另外兩種遍行錯亂，合為七種。另外兩種是什麼呢？一是心錯亂（Citta），二見錯亂（Dṛṣṭi）。想錯亂，是指對於不是某種事物的相，卻產生對該事物的相的錯誤認知。比如在陽光下的熱氣形成的鹿渴幻象中，誤以為是水。數錯亂，是指對於少數的事物，產生多數的增上慢（Adhimāna，過度的驕傲）。比如眼睛有翳病的人，在一個月亮的地方看到多個月亮的影像。形錯亂，是指對於某種形狀的顏色，產生其他形狀顏色的增上慢。比如旋轉的火花看起來像輪子的形狀。顯錯亂，是指對於某種顯色，產生其他顯色的增上慢。比如患有迦末羅病（Kāmalā，黃疸病）的人，眼根受損，對於不是黃色的東西都看到是黃色的。業錯亂，是指對於沒有作用的事物，產生有作用的增上慢。比如握緊拳頭奔跑時，看到樹木在奔流。心錯亂，是指對於五種錯亂境界所錯亂的意義，內心產生喜悅。見錯亂，是指對於五種錯亂境界所錯亂的意義，忍受、顯說，併產生吉祥的想法，堅執不捨。如果不是這樣的錯亂境界，就稱為現量（Pratyakṣa，直接認知）。 問：那麼，這樣的現量是誰所擁有的呢？答：簡略地說，四種所擁有。一是色根現量（Rūpa-indriya-pratyakṣa，眼、耳、鼻、舌、身五根的直接認知）。二是意受現量（Mana-vedanā-pratyakṣa，意識的直接認知）。三是世間現量（Lokasaṃvṛti-pratyakṣa，世俗的直接認知）。四是清凈現量（Viśuddha-pratyakṣa，清凈的直接認知）。色根現量，是指五種色根所行境的直接認知。如先前所說的現量的體相。意受現量，是指諸意根所行境的直接認知。如先前所說的現量的體相。世間現量，是指前面兩種總合起來說，成為一種世間現量。清凈現量，是指所有世間現量，也可以稱為清凈現量。或者有清凈現量，但不是世間現量。這是指出世間的智慧對於所行境，有知為有，無知為無，有上知有上，無上知無上。
【English Translation】 English version: These are called five or seven kinds of deranged realms. The five kinds refer to the non-five kinds of deranged realms. What are the five? First, derangement of perception (Saṃjñā). Second, derangement of number (Saṃkhya). Third, derangement of form (Saṃsthāna). Fourth, derangement of manifestation (Vyañjana). Fifth, derangement of action (Karma). The seven kinds refer to the non-seven kinds of deranged realms. What are the seven? They are the preceding five, plus two additional pervasive derangements, making seven in total. What are the two additional ones? First, derangement of mind (Citta). Second, derangement of view (Dṛṣṭi). Derangement of perception means having a perception of something that is not its true nature, like mistaking a mirage for water in the desert heat. Derangement of number means having an exaggerated sense of quantity, like someone with impaired vision seeing multiple moons where there is only one. Derangement of form means having an exaggerated sense of a different shape or color, like seeing a wheel shape in a spinning fire. Derangement of manifestation means having an exaggerated sense of a different appearance, like someone with Kāmalā (jaundice) seeing everything as yellow. Derangement of action means having an exaggerated sense of activity where there is none, like seeing trees rushing by when running with clenched fists. Derangement of mind means taking delight in the distorted meanings of the five deranged realms. Derangement of view means enduring, expressing, and clinging to auspicious thoughts about the distorted meanings of the five deranged realms, refusing to let go. If it is not such a deranged realm, it is called direct perception (Pratyakṣa). Question: Who possesses such direct perception? Answer: Briefly, there are four kinds of possessors. First, direct perception of the sense organs (Rūpa-indriya-pratyakṣa). Second, direct perception of mental sensation (Mana-vedanā-pratyakṣa). Third, worldly direct perception (Lokasaṃvṛti-pratyakṣa). Fourth, pure direct perception (Viśuddha-pratyakṣa). Direct perception of the sense organs refers to the realm experienced by the five sense organs, as described in the nature of direct perception mentioned earlier. Direct perception of mental sensation refers to the realm experienced by the mind, as described in the nature of direct perception mentioned earlier. Worldly direct perception refers to the combination of the previous two, considered as one worldly direct perception. Pure direct perception refers to all worldly direct perception, which can also be called pure direct perception. Or there is pure direct perception that is not worldly direct perception. This refers to the wisdom of those who have transcended the world, who know what exists as existing, what does not exist as not existing, what is superior as superior, and what is unsurpassed as unsurpassed.
上。如是等類。名不共世間清凈現量。
比量者。謂與思擇俱已思應思所有境思。此復五種。一相比量。二體比量。三業比量。四法比量。五因果比量。
相比量者。謂隨所有相狀相屬。或由現在。或先所見推度境界。如見幢故比知有車。由見煙故比知有火。如是以王比國。以夫比妻。以角犎等比知有牛。以膚細軟發黑輕躁容色妍美。比知少年。以面皺發白等相。比知是老。以執持自相。比知道俗。以樂觀聖者。樂聞正法。遠離慳貪。比知正信。以善思所思。善說所說。善作所作。比知聰睿。以慈悲愛語。勇猛樂施。能善解釋甚深義趣。比知菩薩。以掉動輕轉。嬉戲歌笑等事。比未離欲。以諸威儀恒常寂靜。比知離欲。以具如來微妙相好智慧寂靜正行神通。比知如來應等正覺具一切智。以于老時見彼幼年所有相狀。比知是彼。如是等類。名相比量。
體比量者。謂現見彼自體性故。比類彼物不現見體。或現見彼一分自體。比類余分。如以現在比類過去。或以過去比類未來。或以現在近事比遠。或以現在比于未來。又如飲食衣服嚴具車乘等事。觀見一分得失之相。比知一切。又以一分成熟。比余熟分。如是等類。名體比量。
業比量者。謂以作用比業所依。如見遠物無有動搖鳥居其上。由是等
【現代漢語翻譯】 現代漢語譯本：像這些等等，被稱為不共世間的清凈現量。
比量，是指與思擇（正確的思考）同時，已經思考、應該思考的所有境界的思考。這又分為五種：一、相比量；二、體比量；三、業比量；四、法比量；五、因果比量。
相比量，是指憑藉所有相狀的相互關聯，或者通過現在，或者先前所見來推測境界。例如，因為見到旗幟而推知有車；因為見到煙而推知有火。像這樣，以國王來比擬國家，以丈夫來比擬妻子，以角、駝峰等來推知有牛；以面板細膩柔軟、頭髮烏黑輕盈、容貌妍麗美好，來推知是少年；以面容皺紋、頭髮斑白等相貌，來推知是老年；以執持自身戒律，來推知是道士或俗人；以樂觀聖者、樂於聽聞正法、遠離慳吝貪婪，來推知是具有正信的人；以善於思考所思考的、善於說所說的、善於做所做的，來推知是聰明睿智的人；以慈悲愛語、勇猛樂於佈施、能夠很好地解釋甚深義理，來推知是菩薩；以輕浮躁動、嬉戲歌笑等行為，來推知尚未遠離慾望；以各種威儀恒常寂靜，來推知已經遠離慾望；以具備如來微妙的相好、智慧、寂靜、正行、神通，來推知如來應供、正等正覺，具足一切智慧；以在老年時見到他幼年時的所有相狀，來推知就是他。像這些等等，被稱為相比量。
體比量，是指因為現量見到某個事物的自體性，從而比類推知該事物未被見到的體性；或者現量見到該事物的一部分自體，從而比類推知其餘部分。例如，用現在的情況比類推知過去的情況，或者用過去的情況比類推知未來的情況，或者用現在附近的事情比類推知遙遠的事情，或者用現在的情況比類推知未來的情況。又如飲食、衣服、裝飾品、車乘等事物，觀察見到一部分的得失之相，從而比類推知全部。又以一部分的成熟，比類推知其餘成熟的部分。像這些等等，被稱為體比量。
業比量，是指以作用來比類推知業的所依處。例如，見到遠處的物體沒有動搖，有鳥棲息在上面，由此等等
【English Translation】 English version: Such instances are called 'Uncommon Worldly Pure Perception'.
'Inference' refers to the thought that accompanies deliberation, encompassing all objects that have been, are being, or should be contemplated. This is further divided into five types: 1. Inference by Association; 2. Inference by Identity; 3. Inference by Action; 4. Inference by Dharma; 5. Inference by Cause and Effect.
'Inference by Association' refers to inferring a state of affairs based on the association of certain characteristics, either through present observation or past experience. For example, seeing a banner leads to inferring the presence of a chariot; seeing smoke leads to inferring the presence of fire. Similarly, a king implies a kingdom, a husband implies a wife, horns or a hump imply a bull. Fine, soft skin, black, light, and lively hair, and beautiful features imply youth. Wrinkled face and white hair imply old age. Upholding one's own vows implies a renunciate or a layperson. Rejoicing in the noble ones, delighting in hearing the true Dharma, and being free from stinginess and greed imply genuine faith. Being skilled in contemplating what should be contemplated, speaking what should be spoken, and doing what should be done imply intelligence and wisdom. Compassionate words, courageous generosity, and the ability to skillfully explain profound meanings imply a Bodhisattva. Restlessness, frivolous movements, playful singing, and laughter imply not being free from desire. Constant stillness in all conduct implies being free from desire. Possessing the subtle marks and qualities of the Tathagata (Thus Come One), wisdom, tranquility, righteous conduct, and supernatural powers implies a Tathagata, worthy of offerings, perfectly enlightened, possessing all knowledge. Seeing the characteristics of youth in an old person implies that they were once young. Such instances are called 'Inference by Association'.
'Inference by Identity' refers to inferring the unobserved nature of an object by directly perceiving its inherent nature; or inferring the remaining parts of an object by directly perceiving a portion of its inherent nature. For example, inferring the past from the present, or inferring the future from the past, or inferring the distant from the near, or inferring the future from the present. Furthermore, observing the gains and losses of a portion of food, clothing, ornaments, vehicles, etc., leads to inferring the whole. Similarly, the ripening of one part implies the ripening of the remaining parts. Such instances are called 'Inference by Identity'.
'Inference by Action' refers to inferring the basis of an action through the action itself. For example, seeing a distant object without movement, with birds perched upon it, from this, etc.
事比知是杌。若有動搖等事。比知是人。廣跡住處比知是象。曳身行處比知是蛇。若聞嘶聲比知是馬。若聞哮吼比知師子。若聞咆勃比知牛王。見比于眼。聞比于耳。嗅比于鼻。嘗比于舌。觸比于身。識比于意。水中見礙比知有地。若見是處草木滋潤莖葉青翠比知有水。若見熱灰比知有火。叢林掉動比知有風。瞑目執杖進止問他。蹎蹶失路。如是等事比知是盲。高聲側聽比知是聾。正信聰睿。離欲未離欲。菩薩如來。如是等類。以業比度。如前應知。
法比量者。謂以相鄰相屬之法。比余相鄰相屬之法。如屬無常比知有苦。以屬苦故比空無我。以屬生故比有老法。以屬老故比有死法。以屬有色有見有對比有方所及有形質。屬有漏故比知有苦。屬無漏故比知無苦。屬有為故比知生住異滅之法。屬無為故比知無生住異滅法。如是等類名法比量。
因果比量者。謂以因果展轉相比。如見有行比至余方。見至余方比先有行。若見有人如法事王比知當獲廣大祿位。見大祿位比知先已如法事王。若見有人備善作業比知必當獲大財富。見大財富比知先已備善作業。見先修習善行惡行比當興衰。見有興衰。比先造作善行惡行。見豐飲食比知飽滿。見有飽滿比豐飲食。若見有人食不平等。比當有病。現見有病比知是人食不平
【現代漢語翻譯】 現代漢語譯本 根據類似的情況來推知事物。如果有什麼東西在動搖，可以推知那是人。根據廣闊的足跡和住處，可以推知那是大象。根據拖著身體行走的痕跡，可以推知那是蛇。如果聽到嘶鳴聲，可以推知那是馬。如果聽到哮吼聲，可以推知那是獅子。如果聽到咆勃的聲音，可以推知那是牛王。用眼睛看到來類比，用耳朵聽到來類比，用鼻子聞到來類比，用舌頭嚐到來類比，用身體接觸到來類比，用意識認知來類比。在水中見到阻礙，可以推知那裡有陸地。如果見到某個地方草木生長茂盛，莖葉青翠，可以推知那裡有水。如果見到熱灰，可以推知那裡有火。叢林搖動，可以推知那裡有風。閉著眼睛拄著枴杖，前進或停止都要詢問他人，容易跌倒迷路。像這些情況，可以推知是盲人。高聲地側著耳朵聽，可以推知是聾子。對於具有正信和聰慧，以及離欲或未離欲的菩薩和如來（Tathagata），這些情況，可以用業力來推斷，應該像前面所說的那樣理解。
法比量，就是用相鄰或相屬的法，來類比其他的相鄰或相屬的法。例如，因為屬於無常（Anitya），可以推知有苦（Dukkha）。因為屬於苦，所以可以推知是空（Sunyata）和無我（Anatma）。因為屬於生，所以可以推知有老法。因為屬於老，所以可以推知有死法。因為屬於有色、有見、有對，所以可以推知有方位和形質。因為屬於有漏（Sasrava），所以可以推知有苦。因為屬於無漏（Anasrava），所以可以推知沒有苦。因為屬於有為（Samskrta），所以可以推知有生、住、異、滅的法則。因為屬於無為（Asamskrta），所以可以推知沒有生、住、異、滅的法則。像這些情況，叫做做法比量。
因果比量，就是用因果之間相互比較。例如，見到有行走的行為，可以推知將要到達其他地方。見到到達其他地方的結果，可以推知先前有行走的行為。如果見到有人如法地侍奉國王，可以推知他將獲得廣大的俸祿。見到有很大的俸祿，可以推知他先前已經如法地侍奉國王。如果見到有人認真地做好各種工作，可以推知他必定會獲得巨大的財富。見到巨大的財富，可以推知他先前已經認真地做好各種工作。見到先前修習善行或惡行，可以推知將來會有興盛或衰敗。見到有興盛或衰敗，可以推知先前造作了善行或惡行。見到豐盛的飲食，可以推知已經飽滿。見到已經飽滿，可以推知有豐盛的飲食。如果見到有人飲食不均衡，可以推知他將要生病。現在見到有人生病，可以推知這個人飲食不均衡。
【English Translation】 English version To infer things by analogy. If something is shaking, it can be inferred that it is a person. Based on broad tracks and dwelling places, it can be inferred that it is an elephant. Based on the traces of dragging the body, it can be inferred that it is a snake. If you hear a neighing sound, it can be inferred that it is a horse. If you hear a roaring sound, it can be inferred that it is a lion. If you hear a bellowing sound, it can be inferred that it is a bull king. Use seeing with the eyes as an analogy, use hearing with the ears as an analogy, use smelling with the nose as an analogy, use tasting with the tongue as an analogy, use touching with the body as an analogy, use cognition with the mind as an analogy. Seeing an obstruction in the water, it can be inferred that there is land there. If you see that the grass and trees are lush and the stems and leaves are green, it can be inferred that there is water there. If you see hot ashes, it can be inferred that there is fire there. If the forest is swaying, it can be inferred that there is wind there. Closing the eyes and holding a staff, asking others for directions when advancing or stopping, easily stumbling and getting lost. In such cases, it can be inferred that the person is blind. Listening intently with the ear cocked, it can be inferred that the person is deaf. For Bodhisattvas and Tathagatas (如來), who possess right faith and intelligence, and who are either detached from desires or not yet detached, these situations can be inferred by karma (業), and should be understood as previously stated.
'Dharma (法) analogy' refers to inferring other adjacent or related dharmas by comparing adjacent or related dharmas. For example, because it belongs to impermanence (Anitya 無常), it can be inferred that there is suffering (Dukkha 苦). Because it belongs to suffering, it can be inferred that it is emptiness (Sunyata 空) and non-self (Anatma 無我). Because it belongs to birth, it can be inferred that there is aging. Because it belongs to aging, it can be inferred that there is death. Because it belongs to form, visibility, and opposition, it can be inferred that there is direction and shape. Because it belongs to the defiled (Sasrava 有漏), it can be inferred that there is suffering. Because it belongs to the undefiled (Anasrava 無漏), it can be inferred that there is no suffering. Because it belongs to the conditioned (Samskrta 有為), it can be inferred that there are the laws of arising, abiding, changing, and ceasing. Because it belongs to the unconditioned (Asamskrta 無為), it can be inferred that there are no laws of arising, abiding, changing, and ceasing. Such cases are called 'Dharma analogy'.
'Cause and effect analogy' refers to comparing causes and effects with each other. For example, seeing the act of walking, it can be inferred that one will arrive at another place. Seeing the result of arriving at another place, it can be inferred that there was the act of walking beforehand. If you see someone serving the king according to the law, it can be inferred that they will obtain great rewards. Seeing great rewards, it can be inferred that they have previously served the king according to the law. If you see someone diligently doing various tasks, it can be inferred that they will surely obtain great wealth. Seeing great wealth, it can be inferred that they have previously diligently done various tasks. Seeing that one has previously cultivated good or bad deeds, it can be inferred that there will be future prosperity or decline. Seeing prosperity or decline, it can be inferred that one has previously created good or bad deeds. Seeing abundant food and drink, it can be inferred that one is full. Seeing that one is full, it can be inferred that there is abundant food and drink. If you see someone eating an unbalanced diet, it can be inferred that they will become ill. Seeing someone who is currently ill, it can be inferred that this person has an unbalanced diet.
等。見有靜慮比知離欲。見離欲者比有靜慮。若見修道比知當獲沙門果證。若見有獲沙門果證。比知修道。如是等類。當知總名因果比量。是名比量。
正教量者。謂一切智所說言教。或從彼聞。或隨彼法。此復三種。一不違聖言。二能治雜染。三不違法相。
不違聖言者。謂聖弟子說。或佛自說經教。展轉流佈。至今不違正法。不違正義。
能治雜染者。謂隨此法善修習時。能永調伏貪瞋癡等一切煩惱及隨煩惱。不違法相者。謂翻違法相。當知即是不違法相。何等名為違法相耶。謂于無相增為有相。如執有我有情命者生者等類。或常或斷。有色無色。如是等類。或於有相減為無相。或於決定立為不定。如一切行皆是無常。一切有漏皆性是苦。一切諸法皆空無我。而妄建立一分是常一分無常。一分是苦一分非苦。一分有我一分無我。于佛所立不可記法。尋求記別。謂為可記。或安立記。或於不定建立為定。如執一切樂受皆貪所隨眠。一切苦受瞋所隨眠。一切不苦不樂受癡所隨眠。一切樂受皆是有漏。一切樂俱故思造業。一向決定受苦異熟。如是等類。或於有相法中。無差別相建立差別。有差別相立無差別。如於有為無差別相。于無為中亦復建立。于無為法無差別相。于有為法。亦復建立。如於有為
【現代漢語翻譯】 現代漢語譯本：等等。如果見到有人在修習靜慮（Dhyana，禪定），就可以推知他遠離了慾望。如果見到有人遠離了慾望，就可以推知他修習了靜慮。如果見到有人在修道，就可以推知他將獲得沙門果證（Śrāmaṇaphala，出家修行的果位）。如果見到有人獲得了沙門果證，就可以推知他修道。像這些等等，應當知道總稱為因果比量。這就是比量。
正教量，指的是一切智者（Sarvajña，佛陀）所說的言教。或者從他那裡聽聞，或者隨順他的教法。這又分為三種：一是不違背聖言，二能對治雜染，三是不違背法相。
不違背聖言，指的是聖弟子（Ārya-śrāvaka，證悟的弟子）所說，或者佛陀親自宣說的經教，輾轉流佈至今，不違背正法，不違背正義。
能對治雜染，指的是隨順此法善加修習時，能夠永遠調伏貪（rāga，貪慾）、嗔（dveṣa，嗔恨）、癡（moha，愚癡）等一切煩惱（kleśa，精神上的痛苦）以及隨煩惱（upakleśa，較輕微的煩惱）。不違背法相，指的是翻過來違背法相，應當知道就是不違背法相。什麼叫做違背法相呢？指的是對於無相的事物，增益為有相，例如執著有我（ātman，靈魂），有有情（sattva，眾生），有命者（jīva，生命），有生者（jāta，出生者）等等，或者執著為常（nitya，永恒）或者斷（uccheda，斷滅），有色（rūpa，物質）或者無色（arūpa，非物質），像這些等等。或者對於有相的事物，減損為無相。或者對於決定的事物，立為不定。例如一切行（sarva-saṃskāra，一切有為法）都是無常（anitya，變化無常），一切有漏（sāsrava，有煩惱）的法，其自性都是苦（duḥkha，痛苦），一切諸法（sarva-dharma，一切事物）皆空（śūnya，空性）無我（anātman，無我），卻妄自建立一部分是常，一部分是無常，一部分是苦，一部分不是苦，一部分有我，一部分無我。對於佛陀所立的不可記法（avyākṛtavastu，無法明確回答的問題），尋求記別，認為是可記，或者安立記別。或者對於不定的事物，建立為定。例如執著一切樂受（sukha-vedanā，快樂的感受）都是貪所隨眠（rāgānusaya，貪慾的潛在傾向），一切苦受（duḥkha-vedanā，痛苦的感受）都是嗔所隨眠（pratighānusaya，嗔恨的潛在傾向），一切不苦不樂受（adukhasukhā-vedanā，非苦非樂的感受）都是癡所隨眠（mohānusaya，愚癡的潛在傾向），一切樂受都是有漏，一切伴隨快樂而生的思所造作的業，一向決定會受到痛苦的異熟果報（vipāka，果報）。像這些等等。或者在有相的法中，沒有差別相卻建立差別，有差別相卻立為沒有差別。例如對於有為法（saṃskṛta-dharma，因緣和合的法）沒有差別相，對於無為法（asaṃskṛta-dharma，非因緣和合的法）中也同樣建立。對於無為法沒有差別相，對於有為法也同樣建立。例如對於有為
【English Translation】 English version: And so on. If one sees someone practicing Dhyana (meditative absorption), one can infer that they are detached from desires. If one sees someone detached from desires, one can infer that they are practicing Dhyana. If one sees someone practicing the path, one can infer that they will attain the Śrāmaṇaphala (the fruits of ascetic practice). If one sees someone who has attained the Śrāmaṇaphala, one can infer that they practiced the path. Such kinds of things should be known as inference based on cause and effect. This is called inference.
'Correct teaching' (正教量, pramāṇa) refers to the teachings spoken by the All-Knowing One (一切智, Sarvajña, i.e., the Buddha), either heard from him or following his Dharma. This is further divided into three types: (1) not contradicting the holy words, (2) able to cure defilements, and (3) not contradicting the characteristics of phenomena.
'Not contradicting the holy words' refers to the teachings spoken by the noble disciples (聖弟子, Ārya-śrāvaka) or the scriptures taught by the Buddha himself, which have been transmitted and spread to this day without contradicting the true Dharma or the true meaning.
'Able to cure defilements' means that when one diligently practices according to this Dharma, one can permanently subdue all afflictions (煩惱, kleśa), such as greed (貪, rāga), hatred (嗔, dveṣa), and delusion (癡, moha), as well as the secondary afflictions (隨煩惱, upakleśa). 'Not contradicting the characteristics of phenomena' means the opposite of contradicting the characteristics of phenomena, which should be understood as not contradicting the characteristics of phenomena. What is called contradicting the characteristics of phenomena? It refers to adding characteristics to what is without characteristics, such as clinging to the existence of a self (我, ātman), sentient beings (有情, sattva), life (命者, jīva), or those who are born (生者, jāta), etc., or clinging to permanence (常, nitya) or annihilation (斷, uccheda), form (色, rūpa) or formlessness (無色, arūpa), and so on. Or, it refers to reducing what has characteristics to what is without characteristics. Or, it refers to establishing what is definite as indefinite, such as saying that all conditioned phenomena (一切行, sarva-saṃskāra) are impermanent (無常, anitya), all defiled (有漏, sāsrava) phenomena are by nature suffering (苦, duḥkha), and all dharmas (一切諸法, sarva-dharma) are empty (空, śūnya) and without self (無我, anātman), but falsely establishing that a part is permanent and a part is impermanent, a part is suffering and a part is not suffering, a part has self and a part has no self. Or, seeking to differentiate and categorize what the Buddha established as unexplainable (不可記法, avyākṛtavastu), considering it explainable, or establishing explanations. Or, establishing what is indefinite as definite, such as clinging to the idea that all pleasurable feelings (樂受, sukha-vedanā) are accompanied by the latent tendency of greed (貪所隨眠, rāgānusaya), all painful feelings (苦受, duḥkha-vedanā) are accompanied by the latent tendency of hatred (瞋所隨眠, pratighānusaya), and all neutral feelings (不苦不樂受, adukhasukhā-vedanā) are accompanied by the latent tendency of delusion (癡所隨眠, mohānusaya), that all pleasurable feelings are defiled, and that all karma created with intention accompanied by pleasure will definitely receive painful results (異熟, vipāka). Such things and so on. Or, in phenomena with characteristics, establishing differences where there are no differences, and establishing no differences where there are differences. For example, establishing no difference in conditioned phenomena (有為法, saṃskṛta-dharma), and also establishing it in unconditioned phenomena (無為法, asaṃskṛta-dharma). Establishing no difference in unconditioned phenomena, and also establishing it in conditioned phenomena. For example, regarding conditioned
無為。如是于有色無色。有見無見。有對無對。有漏無漏。隨其所應。皆當了知。又于有相不如正理立因果相。如立妙行感不愛果。立諸惡行感可愛果。計惡說法毗奈耶中。習諸邪行能得清凈。于善說法毗奈耶中。修行正行謂為雜染。于不實相以假言說立真實相。于真實相以假言說種種安立。如於一切離言法中建立言說說第一義。如是等類名違法相。與此相違當知即是不違法相。是名正教。
問若一切法自相成就。各自安立己法性中。復何因緣建立二種所成義耶。答為欲令他生信解故。非為產生諸法性相。問為欲成就所成立義。何故先立宗耶。答為先顯示自所愛樂宗義故。問何故次辯因耶。答為欲開顯依現見事決定道理。令他攝受所立宗義故。問何故次引喻耶。答為欲顯示能成道理之所依止現見事故。問何故后說同類異類。現量比量。正教等耶。答為欲開示因喻二種相違不相違智故。又相違者。由二因緣。一不決定故。二同所成故。不相違者。亦二因緣。一決定故。二異所成故。其相違者。于為成就所立宗義。不能為量故。不名量。不相違者。于為成就所立宗義。能為正量故名為量。是名論所依。
論莊嚴者。略有五種。一善自他宗。二言具圓滿。三無畏。四敦肅。五應供。善自他宗者。謂如有一若於此
【現代漢語翻譯】 現代漢語譯本：無為（Asamskrita，不造作，非因緣和合而生）。如是于有色無色（Rupa-arupa，有形和無形）。有見無見（Sa-darsana-anidarshana，可見和不可見）。有對無對（Sapratiha-apratigha，有障礙和無障礙）。有漏無漏（Sasrava-anasrava，有煩惱和無煩惱）。隨其所應，皆當了知。又于有相（Salaksana，有特徵的）不如正理立因果相，如立妙行感不愛果，立諸惡行感可愛果。計惡說法毗奈耶（Vinaya，戒律）中，習諸邪行能得清凈，于善說法毗奈耶中，修行正行謂為雜染。于不實相以假言說立真實相，于真實相以假言說種種安立。如於一切離言法中建立言說說第一義。如是等類名違法相。與此相違當知即是不違法相。是名正教。 問：若一切法自相成就，各自安立己法性中，復何因緣建立二種所成義耶？答：為欲令他生信解故，非為產生諸法性相。問：為欲成就所成立義，何故先立宗耶？答：為先顯示自所愛樂宗義故。問：何故次辯因耶？答：為欲開顯依現見事決定道理，令他攝受所立宗義故。問：何故次引喻耶？答：為欲顯示能成道理之所依止現見事故。問：何故后說同類異類，現量（Pratyaksha，現量），比量（Anumana，比量），正教等耶？答：為欲開示因喻二種相違不相違智故。又相違者，由二因緣：一不決定故，二同所成故。不相違者，亦二因緣：一決定故，二異所成故。其相違者，于為成就所立宗義，不能為量故，不名量。不相違者，于為成就所立宗義，能為正量故名為量。是名論所依。 論莊嚴者，略有五種：一善自他宗，二言具圓滿，三無畏，四敦肅，五應供。善自他宗者，謂如有一若於此
【English Translation】 English version: Asamskrita (Unconditioned). Thus, with regard to Rupa-arupa (Form and Formless), Sa-darsana-anidarshana (Visible and Invisible), Sapratiha-apratigha (Obstructive and Non-obstructive), Sasrava-anasrava (Defiled and Undefiled), according to what is appropriate, all should be understood. Furthermore, establishing cause and effect relationships contrary to right reasoning in relation to Salaksana (characterized things), such as establishing that excellent conduct results in undesirable consequences, or establishing that evil conduct results in desirable consequences. Holding that in an evil-speaking Vinaya (Discipline), practicing evil conduct can attain purity, while in a well-speaking Vinaya, practicing right conduct is considered defiled. Establishing a real characteristic through false speech about an unreal characteristic, and variously establishing through false speech about a real characteristic. Like establishing speech about the ultimate meaning in all speech-free dharmas. Such kinds are called unlawful characteristics. Knowing that the opposite of this is the lawful characteristic. This is called the right teaching. Question: If all dharmas are self-established, each abiding in its own dharma-nature, then what is the reason for establishing two kinds of accomplished meanings? Answer: It is to cause others to generate faith and understanding, not to generate the nature and characteristics of all dharmas. Question: In order to accomplish the meaning to be established, why establish the thesis first? Answer: It is to first show the meaning of the thesis that one loves and delights in. Question: Why then discuss the reason? Answer: It is to reveal the decisive principle based on observable facts, so that others may accept the established thesis. Question: Why then introduce the analogy? Answer: It is to show the observable fact upon which the means of accomplishment relies. Question: Why then speak of similar and dissimilar kinds, Pratyaksha (Direct Perception), Anumana (Inference), right teachings, etc.? Answer: It is to reveal the knowledge of whether the reason and analogy are contradictory or non-contradictory. Furthermore, contradiction arises from two causes: first, because it is not decisive; second, because it is accomplished by the same thing. Non-contradiction also arises from two causes: first, because it is decisive; second, because it is accomplished by different things. Those that are contradictory cannot be a valid measure for accomplishing the established thesis, therefore they are not called a measure. Those that are non-contradictory can be a correct measure for accomplishing the established thesis, therefore they are called a measure. This is called the basis of the treatise. The adornments of a treatise are briefly five kinds: first, being skilled in one's own and others' tenets; second, having complete and perfect speech; third, being fearless; fourth, being earnest and respectful; fifth, being worthy of offerings. Being skilled in one's own and others' tenets means that if one
法。毗奈耶中深生愛樂。即於此論宗旨。讀誦受持。聽聞思惟。純熟修行。已善已說已明。若於彼法毗奈耶中不愛不樂。然于彼論宗旨。讀誦受持。聞思純熟。而不修行。然已善已說已明。是名善自他宗。
言具圓滿者。謂如有一凡有所說。皆以其聲不以非聲。何等為聲。謂具五德。乃名為聲。一不鄙陋。二輕易。三雄朗。四相應。五義善。不鄙陋者。謂離邊方邊國鄙俚言詞。輕易者。謂有所說皆以世間共用言詞。雄朗者。所謂依義建立言詞能成彼義巧妙雄壯。相應者。謂前後法義相符不散。義善者。謂能引發勝生定勝無有顛倒。又此聲論由九種相言具圓滿。一不雜亂。二不粗獷。三辯了。四限量。五與義相應。六以時。七決定。八顯了。九相續。如是一切相總名言具圓滿。
無畏者。謂如有一處在多眾雜眾大眾執眾諦眾善眾等中。其心無有下劣恒懼。身無戰汗。面無怖色。音無謇吃。語無怯弱。如是說者。名為無畏。
敦肅者。謂如有一待時方說而不饞速。是名敦肅。
應供者。謂如有一為性調善不惱於他。終不違越諸調善者調善之地。隨順他心而起言說。以時如實能引義利。言詞柔軟如對善友。是名應供。
若有依此五論莊嚴興言論者。當知。復有二十七種稱讚功德。何等名為二
【現代漢語翻譯】 現代漢語譯本：對於佛法（Dharma）和戒律（Vinaya）深深喜愛，就對這部論的宗旨，讀誦、受持、聽聞、思惟，純熟地修行。這已經很好、已經說了、已經明白了。如果對於佛法和戒律不喜愛，但是對於這部論的宗旨，讀誦、受持、聽聞、思惟純熟，而不修行，然而也已經很好、已經說了、已經明白了。這叫做善於瞭解自己和他人的宗派。 所謂『具圓滿』，是指如果有一個人所說的一切，都用聲音而不是非聲音。什麼叫做聲音？就是具有五種功德，才能稱為聲音：一是不鄙陋，二是輕易，三是雄朗，四是相應，五是義善。不鄙陋，就是遠離邊遠地方、邊遠國家的粗俗言詞。輕易，就是所說的一切都用世間通用的言詞。雄朗，就是所依據的意義建立的言詞，能夠成就那個意義，巧妙雄壯。相應，就是前後法義相符，不散亂。義善，就是能夠引發殊勝的善果、決定的善果，沒有顛倒。而且，這種聲音的論述，由九種相貌而使言語具足圓滿：一是不雜亂，二是不粗獷，三是辯才明瞭，四是**（原文如此，可能指流暢），五是與意義相應，六是合時宜，七是決定，八是顯了，九是相續。像這樣一切相貌總合起來，叫做言語具足圓滿。 所謂『無畏』，是指如果有一個人處在多人、雜眾、大眾、執眾、諦眾、善眾等之中，他的內心沒有下劣的恐懼，身體沒有戰慄流汗，面色沒有害怕的顏色，聲音沒有口吃，言語沒有怯弱。像這樣說話的人，叫做無畏。 所謂『敦肅』，是指如果有一個人等待時機才說話，而不急躁。這叫做敦肅。 所謂『應供』，是指如果有一個人天性調順善良，不惱害他人，始終不違背那些調順善良者的調順善良之地，順應他人的心意而開始說話，按時如實地能夠引導義利，言詞柔軟如同對待好朋友。這叫做應供。 如果有人依靠這五種論的莊嚴來發表言論，應當知道，還有二十七種稱讚的功德。什麼叫做二十七種？
【English Translation】 English version: If one deeply loves the Dharma (teachings) and Vinaya (discipline), then regarding the tenets of this treatise, one recites, upholds, listens, contemplates, and diligently practices them. This is already good, already spoken, already understood. If one does not love the Dharma and Vinaya, but regarding the tenets of this treatise, one recites, upholds, listens, and contemplates them diligently, without practicing them, nevertheless, it is already good, already spoken, already understood. This is called being skilled in understanding one's own and others' doctrines. 『Possessing completeness』 means that if someone speaks, they use sound and not non-sound. What is sound? It is that which possesses five virtues to be called sound: first, not vulgar; second, easy; third, sonorous; fourth, corresponding; fifth, good in meaning. 『Not vulgar』 means being free from the crude language of remote places and border countries. 『Easy』 means that all that is spoken uses commonly used language of the world. 『Sonorous』 means that the words established according to meaning can accomplish that meaning, being skillfully majestic. 『Corresponding』 means that the meaning of the Dharma before and after is consistent and not scattered. 『Good in meaning』 means being able to bring forth superior birth, definite good results, without being inverted. Moreover, this discourse of sound is complete in speech due to nine aspects: first, not confused; second, not rough; third, eloquent; fourth, ** (as in the original text, possibly referring to fluency); fifth, corresponding with meaning; sixth, timely; seventh, decisive; eighth, clear; ninth, continuous. All these aspects together are called complete in speech. 『Fearless』 means that if someone is in a gathering of many people, mixed crowds, large assemblies, those who hold opinions, those who hold to truth, those who are virtuous, etc., their mind has no inferior fear, their body has no trembling or sweating, their face has no fearful color, their voice has no stuttering, their speech has no timidity. Such a speaker is called fearless. 『Dignified』 means that if someone waits for the right time to speak and is not hasty. This is called dignified. 『Worthy of offerings』 means that if someone is by nature harmonious and good, does not annoy others, and never violates the harmonious and good ground of those who are harmonious and good, speaks in accordance with the minds of others, and at the right time can truly lead to benefit and advantage, with gentle words as if addressing a good friend. This is called worthy of offerings. If someone relies on the adornment of these five treatises to make speeches, know that there are also twenty-seven kinds of praiseworthy merits. What are the twenty-seven?
十七種。一眾所敬重。二言必信受。三處大眾中都無所畏。四於他宗旨深知過隙。五于自宗旨知殊勝德。六無有僻執于所受論情無偏黨。七于自正法及毗奈耶無能引奪。八於他所說速能了悟。九於他所說速能領受。十於他所說速能酬對。十一具語言德令眾愛樂。十二悅可信解此明論者。十三能善宣釋義句文字。十四令身無倦。十五令心無倦。十六言不謇澀。十七辯才無盡。十八身不頓悴。十九念無忘失。二十心無損惱。二十一咽喉無損。二十二凡所宣吐分明易了。二十三善護自心令無忿怒。二十四善順他心令無憤恚。二十五令對論者心生凈信。二十六凡有所行不招怨對。二十七廣大名稱聲流十方。世咸傳唱此大法師處大師數。如受欲者以末尼真珠琉璃等寶。廁環釧等寶莊嚴具以自莊嚴。威德熾盛光明普照。如是論者以二十七稱讚功德。廁此五種論莊嚴具以自莊嚴。威德熾盛光明普照。是故名此為論莊嚴。是名論莊嚴。
論墮負者。謂有三種。一舍言。二言屈。三言過。
舍言者。謂立論者。以十三種詞。謝對論者舍所言論。何等名為十三種詞謂。立論者謝對論者曰。我論不善汝論為善。我不善觀。汝為善觀。我論無理汝論有理。我論無能汝論有能。我論屈伏汝論成立。我之辯才唯極於此。過此已上更善思
【現代漢語翻譯】 現代漢語譯本： 十七種（指論莊嚴的十七種功德）。一、受大眾敬重。二、言語必被信任和接受。三、處在眾人之中毫無畏懼。四、對其他宗派的宗旨瞭解深刻透徹。五、對自己宗派的宗旨瞭解其殊勝功德。六、對於所接受的理論沒有偏頗執著，情理上沒有偏袒。七、對於自己的正法（Dharma）及毗奈耶（Vinaya，戒律）不會被他人引誘奪走。八、對於他人所說的話語能夠迅速理解。九、對於他人所說的話語能夠迅速領會。十、對於他人所說的話語能夠迅速應對。十一、具備語言的功德，令大眾喜愛樂意聽聞。十二、使人喜悅、認可並信解這種明晰的理論。十三、能夠很好地宣講解釋義理、語句和文字。十四、使身體沒有疲倦。十五、使內心沒有疲倦。十六、言語不遲鈍結巴。十七、辯才無盡。十八、身體不突然衰弱。十九、念頭不會忘失。二十、內心沒有損傷惱怒。二十一、咽喉沒有損傷。二十二、凡所宣說吐露的都分明易懂。二十三、善於守護自己的內心，令其沒有忿怒。二十四、善於順應他人的心意，令其沒有憤恨。二十五、令對論者心中產生清凈的信心。二十六、凡所做的事情不招致怨恨和對抗。二十七、廣大的名稱聲譽流傳十方。世人都傳唱這位大法師堪稱大師級別的人物。如同享受慾望的人用末尼（Mani，寶珠）、真珠（珍珠）、琉璃（一種寶石）等寶物，以及環釧等裝飾品來莊嚴自己，威德熾盛，光明普照。同樣的，論者用這二十七種稱讚的功德，以及這五種論的莊嚴具來莊嚴自己，威德熾盛，光明普照。因此，稱此為論莊嚴。這就是論莊嚴。
論墮負者（指辯論失敗的三種情況）。有三種。一、舍言（放棄自己的觀點）。二、言屈（言語理屈）。三、言過（言語有過失）。
舍言者，是指立論者，用十三種措辭，向對論者表示放棄自己的言論。哪十三種措辭呢？立論者向對論者說：『我的理論不好，你的理論好。我觀察不善，你觀察善。我的理論沒有道理，你的理論有道理。我的理論沒有能力，你的理論有能力。我的理論屈服了，你的理論成立了。我的辯才僅限於此。超過這些，我需要更深入的思考。』
【English Translation】 English version: Seventeen kinds (referring to the seventeen merits of 'Treatise Adornment'). 1. Respected by the assembly. 2. Words are surely believed and accepted. 3. Being in the midst of the assembly without any fear. 4. Having a deep and thorough understanding of the tenets of other schools. 5. Knowing the extraordinary merits of one's own school's tenets. 6. Without bias or attachment to the accepted theories, and without partiality in reasoning. 7. One's own Dharma (正法, the true law) and Vinaya (毗奈耶, discipline) cannot be seduced or taken away by others. 8. Being able to quickly understand what others say. 9. Being able to quickly comprehend what others say. 10. Being able to quickly respond to what others say. 11. Possessing the merit of language, making the assembly love and be willing to listen. 12. Making people happy, acknowledge, and believe in this clear theory. 13. Being able to well explain and interpret the meaning, sentences, and words. 14. Making the body without fatigue. 15. Making the mind without fatigue. 16. Speech is not slow or stuttering. 17. Eloquence is inexhaustible. 18. The body does not suddenly weaken. 19. Thoughts are not forgotten. 20. The mind has no damage or annoyance. 21. The throat has no damage. 22. All that is spoken is clear and easy to understand. 23. Being good at guarding one's own mind, so that it has no anger. 24. Being good at complying with the minds of others, so that they have no resentment. 25. Causing pure faith to arise in the minds of those who debate. 26. All that is done does not invite resentment and confrontation. 27. A vast name and reputation spread in all ten directions. The world all sings that this great Dharma master is worthy of being a master-level figure. Just as those who enjoy desires use Mani (末尼, jewel), pearls (真珠), lapis lazuli (琉璃, a kind of gem), and other treasures, as well as bracelets and other ornaments to adorn themselves, with majestic virtue flourishing and light shining everywhere. In the same way, the debater uses these twenty-seven praised merits, as well as these five kinds of treatise adornments to adorn themselves, with majestic virtue flourishing and light shining everywhere. Therefore, this is called 'Treatise Adornment'. This is 'Treatise Adornment'.
Those who are defeated in debate (論墮負者, referring to the three situations of failing in debate). There are three kinds. 1. Abandoning speech (舍言, abandoning one's own viewpoint). 2. Speech is subdued (言屈, speech is logically defeated). 3. Speech has faults (言過, speech has faults).
Abandoning speech refers to the one who establishes the theory, using thirteen kinds of wording to express to the opponent that they abandon their own speech. What are these thirteen kinds of wording? The one who establishes the theory says to the opponent: 'My theory is not good, your theory is good. My observation is not good, your observation is good. My theory has no reason, your theory has reason. My theory has no ability, your theory has ability. My theory is subdued, your theory is established. My eloquence is only limited to this. Beyond this, I need to think more deeply.'
量當爲汝說。且置是事我不復言。以如是等十三種詞。謝對論者舍所言論。舍所論故。當知。被破為他所勝。墮在他后。屈伏于彼。是故舍言名墮負處。
言屈者。如立論者。為對論者之所屈伏。或托餘事方便而退。或引外言。或現憤發。或現瞋恚。或現憍慢。或現所覆。或現惱害。或現不忍。或現不信。或復默然。或復憂戚。或竦肩伏面。或沉思詞窮。假託餘事方便而退者。謂舍前所立更托余宗。舍先因喻同類異類現量比量及正教量。更托余因乃至正教。引外言者。謂舍所論事。論說飲食王臣盜賊衢路倡穢等事。假託外緣捨本所立。以遣他難。現憤發者。謂以粗獷不遜等言。擯對論者。現瞋恚者。謂以怨報之言。責對論者。現憍慢者。謂以卑賤種族等言。毀對論者。現所覆者。謂以發他所覆惡行之言。舉對論者。現惱害者。謂以害酷怨言。罵對論者。現不忍者。謂發怨言怖對論者。現不信者。謂以毀壞行言。謗對論者。或默然者。謂語業頓盡。或憂戚者。謂意業焦惱。竦肩伏面者。謂身業威嚴而頓萎悴。沉思詞窮者。謂才辯俱竭。由如是等十三種事。當知言屈。前二妄行矯亂。中七發起邪行。后四計行窮盡。是名言屈墮在負處。
言過者。謂立論者為九種過污染其言。故名言過。何等為九。一雜亂。二
【現代漢語翻譯】 現代漢語譯本： 我將為你詳細解說。先放下這件事，我不再多說。因為像這樣等十三種情況，辯論者爲了避免被駁倒而放棄自己的論點。由於放棄了論點，應當知道，他已經被對方駁倒，落在了下風，屈服於對方。因此，放棄自己的言論就被稱為『墮在負處』。
所謂『言屈』，是指立論者被對方辯論者駁倒，或者借口其他事情方便地退卻，或者引用題外話，或者表現出憤怒，或者表現出嗔恨，或者表現出驕慢，或者表現出掩蓋，或者表現出惱害，或者表現出不忍，或者表現出不信，或者沉默不語，或者憂愁悲傷，或者聳肩低頭，或者沉思詞窮。借口其他事情方便地退卻，是指放棄先前所立的論點，轉而依賴其他的宗派，放棄先前的因、喻、同類、異類、現量（Pratyaksha，直接感知）、比量（Anumana，推論）以及正教量（Agama，聖言量），轉而依賴其他的因乃至正教。引用題外話，是指放棄所論之事，轉而談論飲食、王臣、盜賊、道路、娼妓等事，借口外緣而放棄原本所立的論點，以此來擺脫對方的詰難。表現出憤怒，是指用粗魯不遜等言語，驅逐對方辯論者。表現出嗔恨，是指用怨恨報復的言語，責備對方辯論者。表現出驕慢，是指用卑賤的種族等言語，詆譭對方辯論者。表現出掩蓋，是指揭發對方所掩蓋的惡行，來攻擊對方辯論者。表現出惱害，是指用惡毒怨恨的言語，謾罵對方辯論者。表現出不忍，是指發出怨恨的言語，恐嚇對方辯論者。表現出不信，是指用毀壞行為的言語，誹謗對方辯論者。或者沉默不語，是指言語表達完全停止。或者憂愁悲傷，是指內心焦躁苦惱。聳肩低頭，是指身形威嚴突然萎靡不振。沉思詞窮，是指才華辯論都已枯竭。由於像這樣等十三種情況，應當知道這就是『言屈』。前兩種是虛妄的行為，中間七種是發起邪惡的行為，后四種是計謀窮盡。這被稱為『言屈』，墮在失敗的境地。
所謂『言過』，是指立論者的言論被九種過失所污染，所以稱為『言過』。哪九種呢？一是雜亂，二是...
【English Translation】 English version: I will explain this to you in detail. Let's put this matter aside; I will not speak of it further. Because of these thirteen kinds of situations, the debater abandons his own argument in order to avoid being refuted. Because he abandons his argument, it should be known that he has been refuted by the other party, has fallen behind, and has succumbed to the other party. Therefore, abandoning one's own words is called 'falling into a losing position'.
The so-called 'speech of submission' (言屈), refers to the proponent being defeated by the opponent, or retreating conveniently by making excuses about other matters, or quoting irrelevant remarks, or showing anger, or showing hatred, or showing arrogance, or showing concealment, or showing annoyance, or showing intolerance, or showing disbelief, or remaining silent, or being sorrowful, or shrugging and bowing his head, or pondering and running out of words. Retreating conveniently by making excuses about other matters means abandoning the previously established argument and relying on other schools of thought, abandoning the previous reason (因, Hetu), example (喻, Udaharana), similar instance (同類, Sapaksha), dissimilar instance (異類, Vipaksha), direct perception (現量, Pratyaksha), inference (比量, Anumana), and authoritative testimony (正教量, Agama), and relying on other reasons and even authoritative testimony. Quoting irrelevant remarks means abandoning the matter under discussion and talking about food and drink, kings and ministers, thieves, roads, prostitutes, and other matters, making excuses about external circumstances to abandon the original argument, in order to get rid of the opponent's difficulties. Showing anger means using rude and disrespectful words to drive away the opponent. Showing hatred means using words of resentment and retaliation to blame the opponent. Showing arrogance means using words of lowly race to slander the opponent. Showing concealment means exposing the opponent's concealed evil deeds to attack the opponent. Showing annoyance means using malicious and resentful words to scold the opponent. Showing intolerance means uttering resentful words to intimidate the opponent. Showing disbelief means using words of destructive behavior to slander the opponent. Or remaining silent means that verbal expression has completely stopped. Or being sorrowful means that the mind is anxious and distressed. Shrugging and bowing the head means that the majestic appearance of the body suddenly becomes withered and dejected. Pondering and running out of words means that both talent and debate have been exhausted. Because of these thirteen kinds of situations, it should be known that this is 'speech of submission'. The first two are false actions, the middle seven are initiating evil actions, and the last four are the exhaustion of schemes. This is called 'speech of submission', falling into a losing position.
The so-called 'speech of fault' (言過), refers to the proponent's speech being contaminated by nine kinds of faults, so it is called 'speech of fault'. What are the nine? First, confusion; second...
粗獷。三不辯了。四無限量。五非義相應。六不以時。七不決定。八不顯了。九不相續。雜亂者。謂舍所論事雜說異語。粗獷者。謂憤發掉舉及躁急掉舉。不辯了者。謂若法若義眾及對論所不領悟。無限量者。謂所說義言詞復重或復減少。非義相應者。當知有十種。一無義。二違義。三損理。四與所成等。五招集過難。六不得義利。七義無次序。八義不決定。九成立能成。十順不稱理諸邪惡論。非時者。謂所應說前後不次。不決定者。謂立已復毀。毀而復立。速疾轉換難可了知。不顯了者。謂言招譏弄不領而答。先為典語后為俗語。或先俗語后復典語。不相續者。謂于中間言詞斷絕。凡所言論犯此九失。是名言過墮在負處。
論出離者。謂立論者。先應以彼三種觀察。觀察論端。方興言論。或不興論。名論出離。三種觀察者。一觀察得失。二觀察時眾。三觀察善巧及不善巧。
觀察得失者。謂立論者。方興論端。先當觀察。我立是論。將無自損損他及俱損耶。不生現法后法及俱罪耶。勿起身心諸憂苦耶。莫由此故執持刀杖斗罵。諍訟諂誑妄語而發起耶。將無種種惡不善法而生長耶。非不利益安樂若自若他及多眾耶。非不憐愍諸世間耶。不因此故諸天世人無義無利不安樂耶。彼立論者如是觀時。若自了知我
【現代漢語翻譯】 現代漢語譯本：粗獷，指言語粗俗。三不辯了，指不善於辯論。四無，指言語沒有重點。五非義相應，指言語不符合正義。六不以時，指說話不合時宜。七不決定，指言語猶豫不決。八不顯了，指言語不明確。九不相續，指言語不連貫。雜亂，指捨棄所討論的事情而雜亂地說其他事情。粗獷，指憤怒激動、心神不寧和急躁不安。不辯了，指對於法、義、聽眾以及辯論的內容不能理解領悟。無，指所說的意思言辭重複或者減少。非義相應，應當知道有十種情況：一是沒有意義，二是違背意義，三是損害道理，四是與所要證明的相等同，五是招來過多的責難，六是得不到意義和利益，七是意義沒有次序，八是意義不確定，九是成立能成立的，十是順從不合道理的各種邪惡言論。非時，指應該先說的話放在後面說，應該后說的話放在前面說。不決定，指立論之後又推翻，推翻之後又重新立論，快速轉換難以理解。不顯了，指言語招致譏諷嘲弄，不能理解而隨意回答，先用典雅的語言後用通俗的語言，或者先用通俗的語言後用典雅的語言。不相續，指在說話中間言辭斷絕。凡是所說的言論犯了這九種過失，就叫做言語的過失，會落在失敗的境地。
論出離，指立論的人，應該先用三種觀察來觀察，觀察論題的開端，然後才開始說話，或者不開始說話，這叫做論的出離。三種觀察是：一觀察得失，二觀察時機和聽眾，三觀察善巧和不善巧。
觀察得失，指立論的人，將要開始論題時，應該先觀察，我立這個論，會不會自己受到損害、損害他人或者雙方都受到損害呢？會不會產生現世和來世以及雙方的罪過呢？會不會引起身心的憂愁和痛苦呢？會不會因此而執持刀杖、爭鬥謾罵、爭訟欺騙、說謊而發起呢？會不會種種惡的不善的法因此而生長呢？是不是對自身、他人和大眾沒有利益和安樂呢？是不是不憐憫世間呢？是不是因此而使諸天和世人沒有意義、沒有利益、不安樂呢？立論的人這樣觀察的時候，如果自己知道我
【English Translation】 English version: 'Coarseness' refers to vulgar language. 'Three non-discernments' refers to being unskilled in debate. 'Four without essence' refers to speech lacking focus. 'Five non-accordance with righteousness' refers to speech not conforming to justice. 'Six not in due time' refers to speaking inappropriately. 'Seven indecisiveness' refers to hesitant speech. 'Eight unclearness' refers to unclear speech. 'Nine non-continuity' refers to incoherent speech. 'Disorder' refers to abandoning the matter under discussion and speaking randomly about other things. 'Coarseness' refers to being agitated, restless, and impatient. 'Non-discernment' refers to not understanding or comprehending the Dharma (law), meaning, audience, or content of the debate. 'Without essence' refers to the meaning of what is said being repetitive or diminished. 'Non-accordance with righteousness' should be understood as having ten aspects: first, without meaning; second, contrary to meaning; third, damaging to reason; fourth, equivalent to what is to be proven; fifth, inviting excessive criticism; sixth, not obtaining meaning and benefit; seventh, meaning without order; eighth, meaning uncertain; ninth, establishing what can be established; tenth, conforming to various evil arguments that are unreasonable. 'Not in due time' refers to putting what should be said first at the end, and what should be said later at the beginning. 'Indecisiveness' refers to establishing a thesis and then overturning it, overturning it and then re-establishing it, with rapid changes that are difficult to understand. 'Unclearness' refers to speech that invites ridicule and mockery, answering carelessly without understanding, using classical language first and then vernacular language, or using vernacular language first and then classical language. 'Non-continuity' refers to speech being interrupted in the middle. All speech that commits these nine faults is called a fault of speech, and will lead to failure.
'Discussion of Departure' refers to the debater first observing with three kinds of observation, observing the beginning of the topic, and then beginning to speak, or not beginning to speak, which is called the departure of the discussion. The three observations are: first, observing gains and losses; second, observing the timing and the audience; third, observing skillfulness and unskillfulness.
'Observing Gains and Losses' refers to the debater, when about to begin the topic, first observing whether establishing this thesis will harm oneself, harm others, or harm both? Will it generate sins in the present life, the future life, or both? Will it cause mental and physical sorrow and suffering? Will it lead to holding knives and weapons, fighting and scolding, litigation and deception, lying? Will various evil and unwholesome dharmas grow as a result? Is it not beneficial and comfortable for oneself, others, and the multitude? Is it not compassionate to the world? Will it cause the devas (gods) and humans to be without meaning, without benefit, and without comfort? When the debater observes in this way, if they know that I
所立論能為自損。乃至天人無義無利亦無安樂。便自思勉不應立論。若如是知我所立論不為自損。乃至能引天人義利及與安樂。便自思勉當立正論。是名第一或作不作論出離相。
觀察時眾者。謂立論者方起論端。應善觀察現前眾會。為有僻執為無執耶。為有賢正為無有耶。為有善巧為無有耶。如是觀時。若知眾會唯有僻執非無僻執。唯不賢正無有賢正。唯不善巧無善巧者。便自思勉。於是眾中不應立論。若知眾會無所僻執非有僻執。唯有賢正無不賢正。唯有善巧無不善巧。便自思勉。於是眾中應當立論。是名第二或作不作論出離相。
觀察善巧不善巧者。謂立論者。方起論端。應自觀察善與不善。我于論體論處。論依論嚴。論負論出離等。為善巧耶。不善巧耶。我為有力能立自論摧他論耶。于論負處能解脫耶。如是觀時。若自了知我無善巧非有善巧。我無力能非有力能。便自思勉。與對論者不應立論。若自了知我有善巧非無善巧。我有勢力非無勢力。便自思勉。與對論者當共立論。是名第三或作不作論出離相。
論多所作法者。謂有三種。于所立論多所作法。一善自他宗。二勇猛無畏。三辯才無竭。問如是三法于所立論何故名為多有所作。答能善了知自他宗故。於一切法能起談論。勇猛無畏故。
【現代漢語翻譯】 現代漢語譯本： 所建立的論點如果會對自己造成損害，乃至對天人和人都沒有意義、利益和安樂，就應該自我勸勉，不應該提出論點。如果知道自己所建立的論點不會對自己造成損害，乃至能夠引導天人和人獲得意義、利益和安樂，就應該自我勸勉，應當提出正確的論點。這被稱為第一種關於是否提出論點的出離之相。 觀察聽眾：指提出論點的人，在開始提出論點時，應該仔細觀察在場的聽眾，看看他們是否有偏頗的執著，是否有賢能正直的人，是否有善於技巧的人。如果觀察后發現聽眾只有偏頗的執著，沒有賢能正直的人，也沒有善於技巧的人，就應該自我勸勉，不應該在這些聽眾面前提出論點。如果知道聽眾沒有偏頗的執著，只有賢能正直的人，只有善於技巧的人，就應該自我勸勉，應當在這些聽眾面前提出論點。這被稱為第二種關於是否提出論點的出離之相。 觀察善巧與不善巧：指提出論點的人，在開始提出論點時，應該自我觀察，對於論題的本體、論題的處所、論題的依據、論題的莊嚴、論題的失敗、論題的出離等等，自己是否善於技巧。自己是否有能力建立自己的論點，摧毀他人的論點？在論題失敗時，自己是否能夠解脫？如果觀察後知道自己沒有善巧，沒有能力，就應該自我勸勉，不應該與對方辯論。如果知道自己有善巧，有能力，就應該自我勸勉，應當與對方共同辯論。這被稱為第三種關於是否提出論點的出離之相。 論點需要具備的條件：有三種情況，對於所建立的論點需要具備多種條件。一是精通自己和他人的宗派（宗派：佛教中的派別），二是勇猛無畏，三是辯才無盡。問：為什麼這三種條件對於所建立的論點來說是需要具備多種條件呢？答：因為能夠精通自己和他人的宗派，所以對於一切法都能夠發起談論；因為勇猛無畏。
【English Translation】 English version: A thesis that is self-damaging, even to the point of bringing no meaning, benefit, or happiness to gods and humans, should be avoided. One should reflect and strive not to propose such a thesis. If one knows that the thesis they propose will not be self-damaging, and can lead gods and humans to meaning, benefit, and happiness, then one should reflect and strive to propose a correct thesis. This is called the first aspect of detachment regarding whether or not to propose a thesis. Observing the Audience: When a proponent begins to present a thesis, they should carefully observe the present assembly. Are there those with biased attachments, or are there none? Are there virtuous and upright individuals, or are there none? Are there those skilled in debate, or are there none? If, upon observation, one knows that the assembly consists only of those with biased attachments, no virtuous and upright individuals, and no skilled debaters, then one should reflect and strive not to propose a thesis in that assembly. If one knows that the assembly is free from biased attachments, consists only of virtuous and upright individuals, and only skilled debaters, then one should reflect and strive to propose a thesis in that assembly. This is called the second aspect of detachment regarding whether or not to propose a thesis. Observing Skillfulness and Unskillfulness: When a proponent begins to present a thesis, they should observe themselves regarding skillfulness and unskillfulness. Am I skillful in the essence of the thesis, the location of the thesis, the basis of the thesis, the adornment of the thesis, the defeat of the thesis, the detachment from the thesis, and so on? Do I have the power to establish my own thesis and destroy the theses of others? Can I escape from situations of defeat in debate? If, upon observation, one knows that they are unskillful and lack power, then one should reflect and strive not to debate with the opponent. If one knows that they are skillful and have power, then one should reflect and strive to debate with the opponent. This is called the third aspect of detachment regarding whether or not to propose a thesis. Qualities Needed for a Thesis: There are three qualities needed for a thesis. First, being well-versed in one's own and others' schools (宗派: zongpai, schools or sects in Buddhism); second, being courageous and fearless; and third, having inexhaustible eloquence. Question: Why are these three qualities considered necessary for a thesis? Answer: Because being well-versed in one's own and others' schools allows one to initiate discussions on all dharmas; because one is courageous and fearless.
處一切眾能起談論。辯才無竭故。隨所問難皆善酬答。是故此三于所立論多有所作。
已說因明處。
云何聲明處。當知。此處略有六相。一法施設建立相。二義施設建立相。三補特伽羅施設建立相。四時施設建立相。五數施設建立相。六處所根栽施設建立相。嗢拖南曰。
法義數取趣 時數與處所 若根栽所依 是略聲明相
云何法施設建立。謂名身句身文身。及五德相應聲。一不鄙陋。二輕易。三雄朗。四相應。五義善。
云何義施設建立。當知略有十種。一根建立。二大種建立。三業建立。四尋求建立。五非法建立。六法建立。七興盛建立。八衰損建立。九受用建立。十守護建立。嗢拖南曰。
眼等與地等 身等及尋求 非法法興盛 衰損受用護
根建立者。謂見義聞義。嗅義嘗義。觸義知義。大種建立者。謂依持等義。澆潤等義。照了等義。動搖等義。業建立者。謂往來等義。宣說等義。思念覺察等義。尋求建立者。謂追訪等義。非法建立者。謂殺盜等義。法建立者。謂施戒等義。興盛建立者。謂證得喜悅等義。衰損建立者。謂破壞怖畏憂戚等義。受用建立者。謂飲食覆障抱持受行等義。守護建立者。謂守護育養盛滿等義。
又復略說有六種義。
【現代漢語翻譯】 現代漢語譯本： 在一切眾生處都能發起談論，因為具有無盡的辯才，所以無論被問到什麼難題都能很好地回答。因此，這三種能力對於所建立的理論有很多作用。
以上已經說明了因明處。
什麼是聲明處？應當知道，這裡略有六種相：一是法施設建立相，二是義施設建立相，三是補特伽羅（Pudgala，人或有情）施設建立相，四是時施設建立相，五是數施設建立相，六是處所根栽施設建立相。總括來說：
法、義、數、取趣（補特伽羅的另一種說法）， 時、數與處所， 以及根栽所依， 這些是簡略的聲明相。
什麼是法施設建立？是指名身、句身、文身，以及與五種功德相應的聲音：一是不鄙陋，二是輕易，三是雄朗，四是相應，五是義善。
什麼是義施設建立？應當知道略有十種：一是根建立，二是大種建立，三是業建立，四是尋求建立，五是非法建立，六是法建立，七是興盛建立，八是衰損建立，九是受用建立，十是守護建立。總括來說：
眼等與地等， 身等及尋求， 非法、法、興盛， 衰損、受用、護。
根建立是指見義、聞義、嗅義、嘗義、觸義、知義。大種建立是指依持等義、澆潤等義、照了等義、動搖等義。業建立是指往來等義、宣說等義、思念覺察等義。尋求建立是指追訪等義。非法建立是指殺盜等義。法建立是指施戒等義。興盛建立是指證得喜悅等義。衰損建立是指破壞怖畏憂戚等義。受用建立是指飲食覆障抱持受行等義。守護建立是指守護育養盛滿等義。
又進一步簡略地說，有六種義。
【English Translation】 English version: Being able to initiate discussions in all assemblies of beings, possessing inexhaustible eloquence, and being able to skillfully answer any difficult question; therefore, these three abilities are very useful in establishing theories.
That which is the place of Hetu-vidya (the science of logic) has been explained.
What is the place of Sabda-vidya (the science of language)? It should be known that there are briefly six aspects here: first, the establishment of Dharma (teachings, principles); second, the establishment of Artha (meaning, purpose); third, the establishment of Pudgala (person, sentient being); fourth, the establishment of time; fifth, the establishment of number; sixth, the establishment of place and roots. The summary is:
Dharma, Artha, number, taking-interest (another way of saying Pudgala), time, number, and place, as well as the basis of roots, these are the brief aspects of Sabda-vidya.
What is the establishment of Dharma? It refers to Nama-kaya (collection of names), Pada-kaya (collection of phrases), Vyanjana-kaya (collection of letters), and sounds corresponding to the five virtues: first, not vulgar; second, easy; third, majestic; fourth, corresponding; fifth, good in meaning.
What is the establishment of Artha? It should be known that there are briefly ten types: first, the establishment of sense organs; second, the establishment of the great elements; third, the establishment of karma; fourth, the establishment of seeking; fifth, the establishment of non-Dharma; sixth, the establishment of Dharma; seventh, the establishment of prosperity; eighth, the establishment of decline; ninth, the establishment of enjoyment; tenth, the establishment of protection. The summary is:
Eye, etc., and earth, etc., body, etc., and seeking, non-Dharma, Dharma, prosperity, decline, enjoyment, protection.
The establishment of sense organs refers to seeing meaning, hearing meaning, smelling meaning, tasting meaning, touching meaning, and knowing meaning. The establishment of the great elements refers to the meaning of support, etc., the meaning of moistening, etc., the meaning of illuminating, etc., the meaning of moving, etc. The establishment of karma refers to the meaning of coming and going, etc., the meaning of proclaiming, etc., the meaning of thinking and discerning, etc. The establishment of seeking refers to the meaning of pursuing, etc. The establishment of non-Dharma refers to the meaning of killing and stealing, etc. The establishment of Dharma refers to the meaning of giving and precepts, etc. The establishment of prosperity refers to the meaning of attaining joy, etc. The establishment of decline refers to the meaning of destruction, fear, sorrow, etc. The establishment of enjoyment refers to the meaning of eating, covering, embracing, practicing, etc. The establishment of protection refers to the meaning of guarding, nurturing, flourishing, filling, etc.
Furthermore, briefly speaking, there are six kinds of meaning.
一自性義。二因義。三果義。四作用義。五差別相應義。六轉義。嗢拖南曰。
自性與因果 作用相應轉
云何補特伽羅施設建立。謂建立男女非男非女聲相差別。或復建立初中上士聲相差別。
云何時施設建立。謂有三時聲相差別。一過去過去殊勝。二未來未來殊勝。三現在現在殊勝。
云何數施設建立。謂有三數聲相差別。一者一數。二者二數。三者多數。
云何處所根栽施設建立。當知處所略有五種一相續。二名號。三總略。四彼益。五宣說。若界頌等名為根栽。如是二種總名處所根栽建立。
已說聲明處。
云何工業明處。謂於十二處。略說工業所有妙智。名工業明處。何等十二工業處耶。謂營農工業。商估工業。事王工業。書算計度數印工業。占相工業。咒術工業。營造工業。產生工業。防那工業。和合工業。成熟工業。音樂工業。
瑜伽師地論卷第十五 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第十六
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中思所成地第十一之一
已說聞所成地。云何思所成地。當知。略說由三種相。一由自性清凈故。二由思擇所知故。三由思擇諸法故。
云何自
【現代漢語翻譯】 現代漢語譯本 一、自性義：指事物自身所具有的性質和特點。 二、因義：指產生某種結果的原因。 三、果義：指由某種原因所產生的結果。 四、作用義：指事物所具有的功能和效用。 五、差別相應義：指事物之間存在的差異以及它們相互關聯的方式。 六、轉義：指事物性質或狀態的轉變。 總結偈語說： 自性、因、果，作用、相應、轉。 如何對補特伽羅（Pudgala，人或有情）進行施設建立？就是建立男女、非男非女等聲音相貌的差別。或者建立初士、中士、上士等聲音相貌的差別。 何時進行施設建立？就是存在三種時間的聲音相貌差別。一是過去，過去的殊勝；二是未來，未來的殊勝；三是現在，現在的殊勝。 如何對數進行施設建立？就是存在三種數的聲相差別。一是單數，二是雙數，三是多數。 如何對處所根栽進行施設建立？應當知道處所略有五種：一是相續，二是名號，三是總略，四是彼益，五是宣說。若界、頌等名為根栽。像這樣的兩種總稱為處所根栽建立。 已經說了聲明處。 什麼是工業明處？就是在十二種處所，簡略地說，工業所具有的巧妙智慧，稱為工業明處。哪十二種工業處呢？就是營農工業、商估工業、事王工業、書算計度數印工業、占相工業、咒術工業、營造工業、產生工業、防那工業、和合工業、成熟工業、音樂工業。 《瑜伽師地論》卷第十五 《瑜伽師地論》 《瑜伽師地論》卷第十六 彌勒菩薩說 三藏法師玄奘奉詔翻譯本地分中思所成地第十一之一 已經說了聞所成地。什麼是思所成地？應當知道，簡略地說由三種相構成：一是由自性清凈的緣故，二是由思擇所知的緣故，三是由思擇諸法的緣故。 什麼是自性？
【English Translation】 English version I. Self-nature meaning: refers to the inherent nature and characteristics of things. II. Cause meaning: refers to the cause that produces a certain result. III. Effect meaning: refers to the result produced by a certain cause. IV. Function meaning: refers to the functions and effects possessed by things. V. Difference and correspondence meaning: refers to the differences between things and the way they are interconnected. VI. Transformation meaning: refers to the transformation of the nature or state of things. The summary verse says: 'Self-nature, cause, and effect, function, correspondence, and transformation.' How is a Pudgala (person or sentient being) established and designated? It is to establish the differences in sound and appearance between male, female, and neither male nor female. Or to establish the differences in sound and appearance between initial, intermediate, and superior individuals. When is the establishment and designation made? It is when there are three times with differences in sound and appearance. First, the past, the excellence of the past; second, the future, the excellence of the future; third, the present, the excellence of the present. How is the establishment and designation of numbers made? It is when there are three types of numerical sound and appearance differences. First, singular; second, dual; third, plural. How is the establishment and designation of location and root-source made? It should be known that there are roughly five types of locations: first, continuity; second, name; third, summary; fourth, benefit to them; fifth, proclamation. Boundaries, verses, etc., are called root-sources. These two types are collectively called the establishment of location and root-source. The section on the science of sound has been discussed. What is the science of industry? It is, in short, the skillful wisdom possessed by industry in twelve locations, called the science of industry. What are the twelve industrial locations? They are agricultural industry, commercial industry, service to the king industry, writing, calculation, measurement, and seal industry, divination industry, mantra industry, construction industry, production industry, defense industry, harmonization industry, maturation industry, and music industry. 'Yogācārabhūmi-śāstra' (Treatise on the Stages of Yoga Practice), Volume 15 'Yogācārabhūmi-śāstra' 'Yogācārabhūmi-śāstra', Volume 16 Said by Bodhisattva Maitreya Tripiṭaka Master Xuanzang, by imperial decree, translated the 'Thinking-Cultivated Ground' (思所成地) which is the eleventh section of the 'Local Division' (本地分). The 'Ground Achieved Through Hearing' (聞所成地) has been discussed. What is the 'Ground Achieved Through Thinking' (思所成地)? It should be known that, briefly speaking, it is composed of three aspects: first, because of the purity of self-nature; second, because of contemplating the knowable; third, because of contemplating all dharmas (法, phenomena). What is self-nature?
性清凈。謂九種相應知。一者謂如有一獨處空閑審諦思惟如其所聞如所究達諸法道理。二者遠離一切不思議處審諦思惟所應思處。三者能善了知黑說大說。四者凡所思惟唯依于義不依于文。五者於法少分唯生信解。於法少分以慧觀察。六者堅固思惟。七者安住思惟。八者相續思惟。九者于所思惟能善究竟終無中路厭怖退屈。由此九相名為清凈善凈思惟。
云何思擇所知。謂善思擇所觀察義。何等名為所觀察義。謂于有法了知有相。于非有法了知無相。如是名為所觀察義。
何等名為所觀有法。當知。此法略有五種。一自相有法。二共相有法。三假相有法。四因相有法。五果相有法。
何等名為自相有法。當知此法略有三種。一勝義相有。二相狀相有。三現在相有。勝義相有者。謂諸法中離言說義出世間智所行境界非安立相。相狀相有者。謂由四種所觀相狀。一於是處名可得。二於是處事可得。三此名於此事非不決定。謂或迷亂不決定故。或無常不決定故。四此名於此事無礙隨轉。非或於是處隨轉。或於是處退還。現在相有者。謂若已生及因果性。如是一切總說為一自相有法。
何等名為共相有法。當知。此相復有五種。一種類共相。二成所作共相。三一切行共相。四一切有漏共相。五一切法
【現代漢語翻譯】 現代漢語譯本： 『性清凈』，是指九種相應的認知。第一種是說，如果有人獨自在空閑的地方，認真仔細地思考，就像他所聽到的、所研究明白的諸法道理那樣。第二種是遠離一切不可思議之處，認真仔細地思考應該思考的地方。第三種是能夠很好地瞭解黑說和大說（黑說指負面的言論，大說指誇張的言論）。第四種是凡所思考的，都只依據義理，不依據文字。第五種是對佛法少部分內容生起信心和理解，對佛法少部分內容用智慧去觀察。第六種是堅定地思考。第七種是安住在思考中。第八種是持續不斷地思考。第九種是對所思考的內容能夠很好地徹底完成，始終不會半途而廢，感到厭煩恐懼而退縮。由於這九種相，稱為清凈的、非常清凈的思考。
『如何思擇所知』？是指善於思考和選擇所觀察的義理。什麼叫做『所觀察的義理』？是指對於存在的法，瞭解它存在的相狀；對於不存在的法，瞭解它不存在的相狀。這叫做『所觀察的義理』。
『什麼叫做所觀的有法』？應當知道，這種法大致有五種：一是自相有法，二是共相有法，三是假相有法，四是因相有法，五是果相有法。
『什麼叫做自相有法』？應當知道，這種法大致有三種：一是勝義相有，二是相狀相有，三是現在相有。勝義相有，是指諸法中離開言語表達的意義，是出世間智慧所行境，不是安立的相。相狀相有，是指由四種所觀察的相狀：一是在這個地方名稱可以得到；二是在這個地方事物可以得到；三是這個名稱對於這件事不是不決定的，因為有迷惑不決定的緣故，或者因為無常不決定的緣故；四是這個名稱對於這件事沒有阻礙地隨順運轉，不是或者在這個地方隨順運轉，或者在這個地方退還。現在相有，是指已經生起的以及因果的性質。像這樣一切總的說為一種自相有法。
『什麼叫做共相有法』？應當知道，這種相又有五種：一種類共相，二成所作共相，三一切行共相，四一切有漏共相，五一切法共相。 English version: 'Nature is pure' refers to nine kinds of corresponding knowledge. The first is that if someone is alone in a quiet place, earnestly and carefully contemplates the principles of all dharmas as he has heard and thoroughly understood them. The second is to stay away from all inconceivable places and earnestly and carefully contemplate what should be contemplated. The third is to be able to understand well the 'black talk' and 'big talk' (black talk refers to negative speech, big talk refers to exaggerated speech). The fourth is that all thoughts are based only on meaning and not on words. The fifth is to generate faith and understanding in a small part of the Dharma, and to observe a small part of the Dharma with wisdom. The sixth is to contemplate firmly. The seventh is to abide in contemplation. The eighth is to contemplate continuously. The ninth is to be able to complete the contemplated content thoroughly, and never give up halfway, feeling bored and fearful and retreating. Because of these nine aspects, it is called pure and very pure contemplation.
'How to discern what is knowable?' refers to being good at thinking and choosing the meaning to be observed. What is called 'the meaning to be observed'? It refers to understanding the existing characteristics of existing dharmas and understanding the non-existing characteristics of non-existing dharmas. This is called 'the meaning to be observed'.
'What is called the existing dharma to be observed?' It should be known that this dharma has roughly five types: first, self-characteristic existing dharma; second, common-characteristic existing dharma; third, conceptual-characteristic existing dharma; fourth, cause-characteristic existing dharma; and fifth, effect-characteristic existing dharma.
'What is called self-characteristic existing dharma?' It should be known that this dharma has roughly three types: first, ultimate-meaning characteristic existence; second, characteristic-appearance existence; and third, present-characteristic existence. Ultimate-meaning characteristic existence refers to the meaning in all dharmas that is beyond verbal expression, the realm of transcendent wisdom, and not an established characteristic. Characteristic-appearance existence refers to the four observed characteristics: first, the name can be obtained in this place; second, the thing can be obtained in this place; third, this name is not uncertain for this thing, because there is confusion and uncertainty, or because there is impermanence and uncertainty; fourth, this name operates smoothly for this thing without hindrance, not operating smoothly in this place or retreating in this place. Present-characteristic existence refers to what has already arisen and the nature of cause and effect. All of this is generally called one self-characteristic existing dharma.
'What is called common-characteristic existing dharma?' It should be known that this characteristic also has five types: first, category common characteristic; second, accomplished common characteristic; third, all actions common characteristic; fourth, all defiled common characteristic; and fifth, all dharmas common characteristic.
【English Translation】 'Nature is pure.' This refers to nine kinds of corresponding knowledge. The first is that if someone is alone in a quiet place, earnestly and carefully contemplates the principles of all dharmas (phenomena, teachings) as he has heard and thoroughly understood them. The second is to stay away from all inconceivable places and earnestly and carefully contemplate what should be contemplated. The third is to be able to understand well the 'black talk' (negative speech) and 'big talk' (exaggerated speech). The fourth is that all thoughts are based only on meaning and not on words. The fifth is to generate faith and understanding in a small part of the Dharma (teachings), and to observe a small part of the Dharma with wisdom. The sixth is to contemplate firmly. The seventh is to abide in contemplation. The eighth is to contemplate continuously. The ninth is to be able to complete the contemplated content thoroughly, and never give up halfway, feeling bored and fearful and retreating. Because of these nine aspects, it is called pure and very pure contemplation. 'How to discern what is knowable?' This refers to being good at thinking and choosing the meaning to be observed. What is called 'the meaning to be observed?' It refers to understanding the existing characteristics of existing dharmas, and understanding the non-existing characteristics of non-existing dharmas. This is called 'the meaning to be observed.' 'What is called the existing dharma to be observed?' It should be known that this dharma has roughly five types: first, svabhāva (self-characteristic) existing dharma; second, sāmānya (common-characteristic) existing dharma; third, prajñapti (conceptual-characteristic) existing dharma; fourth, hetu (cause-characteristic) existing dharma; and fifth, phala (effect-characteristic) existing dharma. 'What is called svabhāva (self-characteristic) existing dharma?' It should be known that this dharma has roughly three types: first, paramārtha (ultimate-meaning) characteristic existence; second, lakṣaṇa (characteristic-appearance) existence; and third, vartamāna (present-characteristic) existence. Paramārtha (ultimate-meaning) characteristic existence refers to the meaning in all dharmas that is beyond verbal expression, the realm of transcendent wisdom, and not an established characteristic. Lakṣaṇa (characteristic-appearance) existence refers to the four observed characteristics: first, the name can be obtained in this place; second, the thing can be obtained in this place; third, this name is not uncertain for this thing, because there is confusion and uncertainty, or because there is impermanence and uncertainty; fourth, this name operates smoothly for this thing without hindrance, not operating smoothly in this place or retreating in this place. Vartamāna (present-characteristic) existence refers to what has already arisen and the nature of cause and effect. All of this is generally called one svabhāva (self-characteristic) existing dharma. 'What is called sāmānya (common-characteristic) existing dharma?' It should be known that this characteristic also has five types: first, category common characteristic; second, accomplished common characteristic; third, all actions common characteristic; fourth, all defiled common characteristic; and fifth, all dharmas common characteristic.
共相。種類共相者。謂色受想行識等各別種類。總名為一種類共相。成所作共相者。謂善有漏法。于感愛果。由能成辦所作共相。說名共相。如善有漏法于感愛果。如是不善法于感非愛果。念住正斷。神足根力。覺支道支。菩提分法。于得菩提。由能成辦所作共相。說名共相。當知亦爾。一切行共相者謂一切行無常性相。一切有漏共相者謂有漏行者皆苦性相。一切法共相者謂一切法空無我性相。如是一切總說為一共相有法。
何等名為假相有法。謂若於是處。略有六種言論生起。當知。此處名假相有。何等名為六種言論。謂屬主相應言論。遠離此彼言論。眾共施設言論。眾法聚集言論。不遍一切言論。非常言論。屬主相應言論者。謂諸言論。配屬於主方解其相。非不屬主。如說生時。此誰之生。待所屬主起此言論。謂色之生。受想行識之生。非說色時此誰之色待所屬主起此言論。如生如是。老住無常等。心不相應行。隨其所應盡當知。是名屬主相應言論。若於是處起此言論。當知。此處是假相有。遠離此彼言論者。謂諸言論。非以此顯此。亦非以彼顯彼。是說名為遠離此彼言論。若以此顯此。言論。是言論亦于實相處轉。亦于假相處轉。若以彼顯彼言論。是言論亦于實相處轉。亦于假相處轉。若非以此顯此亦非
【現代漢語翻譯】 現代漢語譯本： 共相。種類共相，指的是色、受、想、行、識等各自不同的種類，總括起來稱為一種種類共相。成所作共相，指的是善良的有為法，對於感受喜愛的果報，由於能夠成就所應做的事情，因此被稱為共相。如同善良的有為法對於感受喜愛的果報一樣，不善良的法對於感受不喜愛的果報也是如此。念住、正斷、神足、根、力、覺支、道支等菩提分法，對於獲得菩提，由於能夠成就所應做的事情，因此被稱為共相，應當知道也是這樣。一切行共相，指的是一切行（事物）的無常性質。一切有漏共相，指的是一切有漏的行（事物）都具有苦的性質。一切法共相，指的是一切法都具有空和無我的性質。像這樣的一切總括起來，被稱為一種共相有法。
什麼叫做假相有法呢？指的是在某個地方，稍微有六種言論產生，應當知道，這個地方就叫做假相有。哪六種言論呢？指的是屬主相應言論、遠離此彼言論、眾共施設言論、眾法聚集言論、不遍一切言論、非常言論。屬主相應言論，指的是那些言論，必須配合所屬的主體才能理解它的含義，不能脫離所屬的主體。例如說『生』的時候，會問『這是誰的生？』，需要等待所屬的主體才能產生這種言論，例如『色的生』、『受想行識的生』。而不是說『色』的時候，會問『這是誰的色？』，需要等待所屬的主體才能產生這種言論。像『生』這樣，『老』、『住』、『無常』等等，以及心不相應行，都應當根據情況類推。這就叫做屬主相應言論。如果在某個地方產生這種言論，應當知道，這個地方就是假相有。 遠離此彼言論，指的是那些言論，不是用『此』來顯示『此』，也不是用『彼』來顯示『彼』，這就被稱為遠離此彼言論。如果用『此』來顯示『此』的言論，這種言論既可以在實相之處起作用，也可以在假相之處起作用。如果用『彼』來顯示『彼』的言論，這種言論既可以在實相之處起作用，也可以在假相之處起作用。如果不是用『此』來顯示『此』，也不是
【English Translation】 English version: Common characteristics. The common characteristic of types refers to the different types of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), which are collectively called a common characteristic of types. The common characteristic of accomplishment refers to wholesome conditioned dharmas (s善有漏法), which, in relation to experiencing the fruits of love, are called common characteristics because they can accomplish what needs to be done. Just as wholesome conditioned dharmas are related to experiencing the fruits of love, so are unwholesome dharmas related to experiencing the fruits of unlove. Mindfulness (念住), right effort (正斷), bases of spiritual power (神足), roots (根), powers (力), branches of enlightenment (覺支), branches of the path (道支), and factors of enlightenment (菩提分法), in relation to attaining enlightenment (菩提), are called common characteristics because they can accomplish what needs to be done. It should be understood that it is the same. The common characteristic of all phenomena refers to the impermanent nature of all phenomena. The common characteristic of all conditioned phenomena refers to the suffering nature of all conditioned phenomena. The common characteristic of all dharmas refers to the empty and selfless nature of all dharmas. All of these, taken together, are called a dharma with a common characteristic.
What is called a dharma with a provisional characteristic? It refers to a place where six kinds of discourse arise. It should be known that this place is called provisionally existent. What are the six kinds of discourse? They are discourse related to ownership, discourse that avoids 'this' and 'that', discourse of common designation, discourse of assembled dharmas, discourse that is not all-pervasive, and discourse that is not constant. Discourse related to ownership refers to discourse that can only be understood by relating it to its owner, and not without it. For example, when 'birth' is mentioned, one asks, 'Whose birth is this?' This discourse arises by waiting for the owner, such as 'the birth of form', 'the birth of feeling, perception, mental formations, and consciousness'. But when 'form' is mentioned, one does not ask, 'Whose form is this?', waiting for the owner to produce this discourse. Just like 'birth', 'aging', 'abiding', 'impermanence', etc., and mental formations that are not associated with mind (心不相應行), should all be understood accordingly. This is called discourse related to ownership. If this discourse arises in a place, it should be known that this place is provisionally existent. Discourse that avoids 'this' and 'that' refers to discourse that does not use 'this' to indicate 'this', nor 'that' to indicate 'that'. This is called discourse that avoids 'this' and 'that'. If discourse uses 'this' to indicate 'this', that discourse can operate in both the realm of reality and the realm of provisionality. If discourse uses 'that' to indicate 'that', that discourse can operate in both the realm of reality and the realm of provisionality. If it does not use 'this' to indicate 'this', nor
以彼顯彼言論。是言論一向于假相處轉。云何以此顯此言論。于實相處轉。如言地之堅。云何此復于假相處轉。如言石之圓。如地之堅石之圓。如是水之濕。油之滴。火之暖。毀之焰。風之動。飄之鼓亦爾。云何以彼顯彼言論。于實相處轉。如言眼之識。身之觸。如是等。云何此復于假相處轉。如言佛授德友之所飲食。車乘衣服。莊嚴具等。云何非以此顯此亦非以彼顯彼言論。一向于假相處轉。如言宅之門。舍之壁。瓶之口。甕之腹。軍之車。林之樹。百之十。十之三。如是等是名遠離此彼言論。眾共施設言論者。謂於六種相狀言說自性假立言論。六種相狀者。一事相狀。二所識相狀。三凈妙等相狀。四饒益等相狀。五言說相狀。六邪行等相狀。事相狀者。謂識所取。所識相狀者。謂作意所取。能起于識。凈妙等相狀者。謂觸所取。饒益等相狀者。謂受所取。言說相狀者。謂想所取。邪行等相狀者。謂思所取。眾法聚集言論者。謂于眾多和合建立自性言論。如於內色受想行識建立種種我等言論。于外色香味觸等事和合差別。建立宅舍瓶衣車乘軍林樹等。種種言論。不遍一切言論者。謂諸言論。有處隨轉。有處旋還。如於舍宅舍宅言論。于諸舍宅處處隨轉。于村聚落亭邏國等。即便旋還。于盆甕等。盆等言論于盆甕等處
【現代漢語翻譯】 現代漢語譯本： 以彼顯此的言論，這種言論總是傾向於在假相之處流轉。如何用『彼』來顯『此』，使言論在實相之處流轉呢？例如說『地的堅硬』。這又如何是在假相之處流轉呢？例如說『石頭的圓形』。如同『地的堅硬』、『石頭的圓形』，『水的潮濕』、『油的滴落』、『火的溫暖』、『灰燼的火焰』、『風的動搖』、『飄動的鼓』也是如此。 如何用『彼』來顯『彼』，使言論在實相之處流轉呢？例如說『眼的識別』、『身的觸覺』，像這些等等。這又如何是在假相之處流轉呢？例如說佛陀、授德（Dattaka，人名）的朋友所飲食的食物，車乘、衣服、莊嚴具等等。 如何既不是用『此』來顯『此』，也不是用『彼』來顯『彼』的言論呢？這種言論總是傾向於在假相之處流轉。例如說『宅的門』、『舍的墻壁』、『瓶的口』、『甕的腹部』、『軍隊的車』、『森林的樹』、『百的十』、『十的三』，像這些等等，這被稱為遠離『此』『彼』的言論。 大眾共同施設的言論，是指對於六種相狀的言說，自性假立的言論。六種相狀是：一、事相狀；二、所識相狀；三、凈妙等相狀；四、饒益等相狀；五、言說相狀；六、邪行等相狀。 事相狀，是指識所取。所識相狀，是指作意所取，能生起識。凈妙等相狀，是指觸所取。饒益等相狀，是指受所取。言說相狀，是指想所取。邪行等相狀，是指思所取。 眾法聚集的言論，是指對於眾多和合的事物，建立自性言論。例如對於內在的色、受、想、行、識，建立種種『我』等言論。對於外在的色、香、味、觸等事物的和合差別，建立宅舍、瓶、衣、車乘、軍隊、森林、樹等種種言論。 不遍一切的言論，是指諸多的言論，有的地方隨著流轉，有的地方則會返回。例如對於『舍宅』的舍宅言論，在諸多的舍宅處處隨著流轉，但在村莊、聚落、亭、邏（崗亭）、國等處，就會返回。對於盆、甕等，盆等的言論在盆、甕等處。
【English Translation】 English version: The discourse that reveals 'that' by 'this' always tends to revolve around the realm of the false appearance. How can we use 'that' to reveal 'this' so that the discourse revolves around the realm of the true reality? For example, saying 'the hardness of the earth.' How does this again revolve around the realm of the false appearance? For example, saying 'the roundness of the stone.' Just as 'the hardness of the earth' and 'the roundness of the stone' are, so too are 'the wetness of water,' 'the dripping of oil,' 'the warmth of fire,' 'the flame of ashes,' 'the movement of wind,' and 'the beating of a drum.' How can we use 'that' to reveal 'that' so that the discourse revolves around the realm of the true reality? For example, saying 'the recognition of the eye,' 'the touch of the body,' and so on. How does this again revolve around the realm of the false appearance? For example, saying the food, vehicles, clothing, ornaments, etc., that the Buddha and Dattaka (Dattaka, a name) 's friend consume. How is it that a discourse is neither revealing 'this' by 'this' nor revealing 'that' by 'that'? Such discourse always tends to revolve around the realm of the false appearance. For example, saying 'the door of the house,' 'the wall of the dwelling,' 'the mouth of the bottle,' 'the belly of the jar,' 'the chariot of the army,' 'the trees of the forest,' 'ten of a hundred,' 'three of ten,' and so on. This is called discourse that is far from 'this' and 'that'. Discourse commonly established by the multitude refers to discourse that establishes a self-nature based on six kinds of appearances. The six kinds of appearances are: 1. appearance of things; 2. appearance of what is cognized; 3. appearance of purity and subtlety, etc.; 4. appearance of benefit, etc.; 5. appearance of speech; 6. appearance of wrong conduct, etc. The appearance of things refers to what is taken by consciousness. The appearance of what is cognized refers to what is taken by attention, which can give rise to consciousness. The appearance of purity and subtlety, etc., refers to what is taken by touch. The appearance of benefit, etc., refers to what is taken by feeling. The appearance of speech refers to what is taken by thought. The appearance of wrong conduct, etc., refers to what is taken by consideration. Discourse that gathers many dharmas refers to discourse that establishes a self-nature based on the combination of many things. For example, with regard to the internal form, feeling, thought, volition, and consciousness, establishing various discourses such as 'I'. With regard to the combination and differentiation of external form, sound, smell, taste, touch, etc., establishing various discourses such as houses, bottles, clothes, vehicles, armies, forests, trees, etc. Discourse that does not pervade everything refers to discourses that, in some places, flow along, and in other places, return. For example, the discourse of 'house' with regard to 'house' flows along in many places where there are houses, but returns in villages, settlements, pavilions, guard posts (邏), countries, etc. With regard to basins, jars, etc., the discourse of 'basin' etc. is in places such as basins, jars, etc.
處隨轉。于瓶器等即便旋還。于軍軍言隨諸軍轉。于別男女幼少等類即便旋還。于林林言隨諸林轉。于別樹根莖枝條葉華果等類即便旋還。非常言論者。由四種相應知。一由破壞故。二由不破壞故。三由加行故。四由轉變故。破壞故者。謂瓶等破已。瓶等言舍。瓦等言生。不破壞故者。謂種種物共和合已。或丸或散。種種雜物差別言舍。丸散言生。加行故者。謂于金段等。起諸加行。造環釧等異莊嚴具。金段等言舍。環釧等言生。轉變故者。謂飲食等於轉變時。飲食等言舍。便穢等言生。如是等類。應知名為非常言論。隨於諸物發起如是六種言論。當知。此物皆是假有。是名假相有法。
何等名為因相有法。當知此因略有五種。一可愛因。二不可愛因。三長養因。四流轉因。五還滅因。可愛因者。謂善有漏法。不可愛因者。謂不善法。長養因者。謂前前所生善不善無記法。修習善修習。多修習故。能令後後所生善不善無記法展轉增勝。名長養因。流轉因者。謂由此種子。由此薰習。由此助伴。彼法流轉。此于彼法名流轉因。還滅因者。謂諸行還滅。雜染還滅。所有一切能寂靜道。能般涅槃。能趣菩提。及彼資糧。並其方便能生能辦。名還滅因。如是總名因相有法。若廣分別。如思因果中。應知其相。
何
【現代漢語翻譯】 現代漢語譯本：隨處轉變。對於瓶子之類的東西，會立刻轉變回原來的狀態。對於軍隊的說法，會隨著不同的軍隊而轉變。對於不同的男女老少等類別，會立刻轉變回原來的狀態。對於森林的說法，會隨著不同的森林而轉變。對於不同的樹根、樹莖、樹枝、樹葉、花、果實等類別，會立刻轉變回原來的狀態。『非常言論』，可以通過四種相應的情況來了解：一是由破壞的緣故；二是由不破壞的緣故；三是由加工的緣故；四是由轉變的緣故。由破壞的緣故是指，比如瓶子等被破壞后，『瓶子』的說法就消失了，而『瓦片』的說法就產生了。由不破壞的緣故是指，比如各種東西共同混合在一起，或者揉成丸狀，或者散開，各種雜物的差別說法就消失了，而『丸狀』或『散開』的說法就產生了。由加工的緣故是指，比如對於金塊等，進行各種加工，製造出環、釧等不同的裝飾品，『金塊』的說法就消失了，而『環』、『釧』的說法就產生了。由轉變的緣故是指，比如飲食等在轉變的時候，『飲食』的說法就消失了，而『糞便』等的說法就產生了。像這些等等，應該知道被稱為『非常言論』。隨著對於各種事物發起像這樣的六種言論，應當知道，這些事物都是假有的。這被稱為假相有法。 什麼叫做『因相有法』？應當知道，這種『因』大致有五種：一是可愛因，二是不可愛因，三是長養因，四是流轉因，五是還滅因。可愛因是指，善良的有漏法（指仍然受煩惱影響的善行）。不可愛因是指，不善良的法（指惡行）。長養因是指，先前產生的善良、不善良、無記法（指非善非惡的行為），通過修習善良、修習、多次修習的緣故，能夠使後來產生的善良、不善良、無記法逐漸增長和增強，這叫做長養因。流轉因是指，由於這種子，由於這種熏習，由於這種助伴，這種法得以流轉。這對於那種法來說，就叫做流轉因。還滅因是指，諸行的還滅，雜染的還滅，所有一切能夠寂靜的道，能夠進入涅槃（Nirvana，佛教術語，指解脫），能夠趨向菩提（Bodhi，佛教術語，指覺悟），以及那些資糧，以及那些能夠產生和辦到的方便。這叫做還滅因。像這些總的來說，叫做『因相有法』。如果廣泛地分別，就像在思考因果中，應該知道它的相狀。
【English Translation】 English version: They transform everywhere. Regarding things like bottles, they immediately revert to their original state. Regarding the term 'army,' it changes according to the different armies. Regarding different categories such as men, women, young, and old, they immediately revert to their original state. Regarding the term 'forest,' it changes according to the different forests. Regarding different categories such as tree roots, stems, branches, leaves, flowers, and fruits, they immediately revert to their original state. 'Non-constant speech' can be understood through four corresponding situations: one, due to destruction; two, due to non-destruction; three, due to modification; and four, due to transformation. 'Due to destruction' refers to, for example, when a bottle is destroyed, the term 'bottle' disappears, and the term 'tile' arises. 'Due to non-destruction' refers to, for example, when various things are mixed together, either rolled into a ball or scattered, the different terms for the various mixed things disappear, and the terms 'ball' or 'scattered' arise. 'Due to modification' refers to, for example, when gold is processed to create ornaments such as rings and bracelets, the term 'gold' disappears, and the terms 'ring' and 'bracelet' arise. 'Due to transformation' refers to, for example, when food transforms, the term 'food' disappears, and the term 'excrement' arises. These and similar things should be known as 'non-constant speech.' As these six types of speech arise regarding various things, it should be known that these things are all provisionally existent. This is called the 'phenomenal aspect of provisional existence'. What is called the 'aspect of cause existence'? It should be known that there are roughly five types of 'cause': one, the lovable cause; two, the unlovable cause; three, the nourishing cause; four, the flowing cause; and five, the reverting cause. The lovable cause refers to wholesome contaminated dharmas (Dharmas, Buddhist term, meaning phenomena, that are still influenced by afflictions). The unlovable cause refers to unwholesome dharmas (referring to bad deeds). The nourishing cause refers to the wholesome, unwholesome, and neutral dharmas (referring to actions that are neither good nor bad) that arise earlier. Through cultivating wholesomeness, cultivating, and repeatedly cultivating, they can cause the wholesome, unwholesome, and neutral dharmas that arise later to gradually increase and strengthen. This is called the nourishing cause. The flowing cause refers to, due to this seed, due to this habituation, due to this support, this dharma flows. This, in relation to that dharma, is called the flowing cause. The reverting cause refers to the cessation of actions, the cessation of defilements, all paths that can lead to tranquility, can lead to Nirvana (Nirvana, Buddhist term, meaning liberation), can lead to Bodhi (Bodhi, Buddhist term, meaning enlightenment), and those resources, and those means that can generate and accomplish. This is called the reverting cause. These, in general, are called the 'aspect of cause existence.' If they are broadly distinguished, as in the contemplation of cause and effect, their characteristics should be known.
等名為果相有法。謂從彼五因。若生若得。若成若辦若轉。當知。是名果相有法。
何等名為所觀無法。當知。此相亦有五種。一未生無。二已滅無。三互相無。四勝義無。五畢竟無。未生無者。謂未來諸行。已滅無者。謂過去諸行。互相無者。謂諸餘法由所餘相。若遠離性。若非有性。或所餘法與諸餘法不和合性。勝義無者。謂由世俗言說自性。假設言論所安立性。畢竟無者。謂石女兒等。畢竟無類。
復有五種有性五種無性。何等名為五種有性。一圓成實相有性。二依他起相有性。三遍計所執相有性。四差別相有性。五不可說相有性。此中初是勝義相。第二是緣生相相。第三是假施設相。第四是不二相。生相老相。住相無常相。苦相空相。無我相事相。所識相所取相。凈妙等相。饒益等相。言說相相。邪行等相相。如是等相。應知名差別相。第五由四種不可說故名不可說相。一無故不可說。謂補特伽羅于彼諸蘊不可宣說若異不異。二甚深故不可說。謂離言法性不可思議。如來法身不可思議。諸佛境界。如來滅后若有若無等。不可宣說。三能引無義故不可說。謂若諸法非能引發法義梵行。諸佛世尊雖證不說。四法相法爾之所安立故不可說。所謂真如於諸行等不可宣說異不異性。
何等名為五種無
【現代漢語翻譯】 現代漢語譯本： 何謂名為果相有法？是指從那五種原因（五因）所生、所得、所成、所辦、所轉的法。應當知曉，這被稱為果相有法。
何謂名為所觀無法？應當知曉，這種相也有五種：一、未生無；二、已滅無；三、互相無；四、勝義無；五、畢竟無。未生無，是指未來的諸行（未來諸行）。已滅無，是指過去的諸行（過去諸行）。互相無，是指諸餘法由於其餘的相，若遠離的性質，若非有的性質，或者其餘的法與諸餘法不和合的性質。勝義無，是指由世俗的言說自性，假設的言論所安立的性質。畢竟無，是指石女兒等，畢竟沒有這類事物。
又有五種有性，五種無性。何謂名為五種有性？一、圓成實相有性；二、依他起相有性；三、遍計所執相有性；四、差別相有性；五、不可說相有性。這其中，第一種是勝義相（勝義相），第二種是緣生相（緣生相），第三種是假施設相（假施設相），第四種是不二相（不二相）、生相（生相）、老相（老相）、住相（住相）、無常相（無常相）、苦相（苦相）、空相（空相）、無我相（無我相）、事相（事相）、所識相（所識相）、所取相（所取相）、凈妙等相（凈妙等相）、饒益等相（饒益等相）、言說相（言說相）、邪行等相（邪行等相）等等。應當知曉，這些是差別相。第五種由於四種不可說的原因，被稱為不可說相。一、因為沒有的緣故不可說，是指補特伽羅（補特伽羅）對於那些蘊（蘊）不可宣說為異或不異。二、因為甚深的緣故不可說，是指離言法性（離言法性）不可思議，如來法身（如來法身）不可思議，諸佛境界（諸佛境界），如來滅后若有若無等等，不可宣說。三、因為能夠引生無意義的緣故不可說，是指如果諸法不能引發法義梵行（法義梵行），諸佛世尊雖然證得也不說。四、法相法爾如此安立的緣故不可說，是指真如（真如）對於諸行等等，不可宣說為異或不異的性質。
何謂名為五種無性？
【English Translation】 English version: What is called 'the existing nature of the resultant aspect'? It refers to the dharmas that are born, obtained, accomplished, managed, or transformed from those five causes (five causes). Know that this is called 'the existing nature of the resultant aspect'.
What is called 'the non-existence of what is observed'? Know that this aspect also has five types: 1. Non-existence before arising; 2. Non-existence after ceasing; 3. Mutual non-existence; 4. Ultimate non-existence; 5. Absolute non-existence. 'Non-existence before arising' refers to future phenomena (future phenomena). 'Non-existence after ceasing' refers to past phenomena (past phenomena). 'Mutual non-existence' refers to other dharmas due to other aspects, whether it is the nature of being separate, the nature of being non-existent, or the nature of other dharmas not being in harmony with other dharmas. 'Ultimate non-existence' refers to the nature established by conventional speech and hypothetical discourse. 'Absolute non-existence' refers to things like 'a barren woman's son,' which are absolutely non-existent.
Furthermore, there are five kinds of existence and five kinds of non-existence. What are the five kinds of existence? 1. The existence of the perfected nature (Parinispanna); 2. The existence of the dependently arisen nature (Paratantra); 3. The existence of the completely imputed nature (Parikalpita); 4. The existence of the differentiated aspects; 5. The existence of the inexpressible aspects. Among these, the first is the ultimate aspect (ultimate aspect), the second is the aspect of dependent arising (dependent arising), the third is the aspect of false imputation (false imputation), and the fourth includes the aspect of non-duality (non-duality), the aspect of birth (birth), the aspect of aging (aging), the aspect of abiding (abiding), the aspect of impermanence (impermanence), the aspect of suffering (suffering), the aspect of emptiness (emptiness), the aspect of no-self (no-self), the aspect of events (events), the aspect of what is cognized (what is cognized), the aspect of what is grasped (what is grasped), the aspects of purity and excellence (purity and excellence), the aspects of benefit (benefit), the aspect of speech (speech), the aspects of wrong conduct (wrong conduct), and so on. These should be known as differentiated aspects. The fifth is called the inexpressible aspect because of four kinds of inexpressibility: 1. Inexpressible because of non-existence, meaning that the person (Pudgala) cannot be said to be either different or not different from those aggregates (Skandhas). 2. Inexpressible because of profundity, meaning that the nature of reality beyond words (Nirvana) is inconceivable, the Dharma-body of the Tathagata (Dharmakaya) is inconceivable, the realm of the Buddhas (Buddha-kshetra), whether the Tathagata exists or does not exist after extinction, etc., cannot be expressed. 3. Inexpressible because it can lead to meaninglessness, meaning that if dharmas cannot give rise to the meaning of Dharma and pure conduct (Brahmacarya), the Buddhas, the World-Honored Ones, although they have realized it, do not speak of it. 4. Inexpressible because the nature of Dharma is established in this way, meaning that true suchness (Tathata) cannot be said to be either different or not different from phenomena, etc.
What are the five kinds of non-existence?
性。一勝義相無性。二自依相無性。三畢竟自相無性。四無差別相無性。五可說相無性。
云何思擇諸法。此復二種應知。一思擇素呾纜義。二思擇伽他義。
思擇素呾纜義。如攝事分及菩薩藏教授中當廣說。
思擇伽他義。復有三種。一者建立勝義伽他。二者建立意趣義伽他。三者建立體義伽他。
建立勝義伽他者。如經言。
都無有宰主 及作者受者 諸法亦無用 而用轉非無 唯十二有支 蘊處界流轉 審思此一切 眾生不可得 于內及於外 是一切皆空 其能修空者 亦常無所有 我我定非有 由顛倒妄計 有情我皆無 唯有因法有 諸行皆剎那 住尚無況用 即說彼生起 為用為作者 眼不能見色 耳不能聞聲 鼻不能嗅香 舌不能嘗味 身不能覺觸 意不能知法 於此亦無能 任持驅役者 法不能生他 亦不能自生 眾緣有故生 非故新新有 法不能滅他 亦不能自滅 眾緣有故生 生已自然滅 由二品為依 是生便可得 恒于境放逸 又復邪升進 愚癡之所漂 彼遂邪升進 諸貪愛所引 于境常放逸 由有因諸法 眾苦亦復然 根本二惑故 十二支分二 自無能作
【現代漢語翻譯】 現代漢語譯本 性有五種無性：一、勝義相無性，二、自依相無性，三、畢竟自相無性，四、無差別相無性，五、可說相無性。
如何思擇諸法？這又可以分為兩種：一、思擇素呾纜（Sūtra，經）的意義，二、思擇伽他（Gāthā，偈頌）的意義。
思擇素呾纜的意義，如《攝事分》及《菩薩藏教授》中將詳細說明。
思擇伽他的意義，又有三種：一、建立勝義伽他，二、建立意趣義伽他，三、建立體義伽他。
建立勝義伽他，如經中所說：
『都無有宰主，及作者受者， 諸法亦無用，而用轉非無， 唯十二有支，蘊處界流轉， 審思此一切，眾生不可得。 于內及於外，是一切皆空， 其能修空者，亦常無所有。 我我定非有，由顛倒妄計， 有情我皆無，唯有因法有。 諸行皆剎那，住尚無況用， 即說彼生起，為用為作者。 眼不能見色，耳不能聞聲， 鼻不能嗅香，舌不能嘗味， 身不能覺觸，意不能知法， 於此亦無能，任持驅役者。 法不能生他，亦不能自生， 眾緣有故生，非故新新有。 法不能滅他，亦不能自滅， 眾緣有故生，生已自然滅。 由二品為依，是生便可得， 恒于境放逸，又復邪升進。 愚癡之所漂，彼遂邪升進， 諸貪愛所引，于境常放逸， 由有因諸法，眾苦亦復然。 根本二惑故，十二支分二， 自無能作。』
【English Translation】 English version There are five kinds of non-nature (niḥsvabhāva): 1. Non-nature in terms of ultimate meaning (paramārtha-lakṣaṇa-niḥsvabhāva), 2. Non-nature in terms of self-reliance (svādhīna-lakṣaṇa-niḥsvabhāva), 3. Non-nature in terms of absolute self-nature (atyanta-svabhāva-niḥsvabhāva), 4. Non-nature in terms of non-differentiation (anānārtha-lakṣaṇa-niḥsvabhāva), 5. Non-nature in terms of expressibility (vyavahāra-lakṣaṇa-niḥsvabhāva).
How to contemplate (思擇) all dharmas? This should be understood in two ways: 1. Contemplating the meaning of the Sūtras (素呾纜, Sūtra), 2. Contemplating the meaning of the Gāthās (伽他, Gāthā).
Contemplating the meaning of the Sūtras, as will be explained extensively in the Compendium of Topics (攝事分) and the Bodhisattva Piṭaka Teachings (菩薩藏教授).
Contemplating the meaning of the Gāthās, there are three types: 1. Establishing Gāthās of ultimate meaning (勝義伽他), 2. Establishing Gāthās of intended meaning (意趣義伽他), 3. Establishing Gāthās of essential meaning (體義伽他).
Establishing Gāthās of ultimate meaning, as the scripture says:
'There is no ruler at all, nor agent nor recipient, Dharmas are also useless, yet their function is not non-existent, Only the twelve limbs of existence, the aggregates, realms, and spheres transmigrate, Carefully contemplate all this, beings are unattainable. Internally and externally, all is empty, Those who cultivate emptiness are also always without anything. 'I' and 'mine' are definitely non-existent, due to inverted and deluded conceptions, Sentient beings and 'I' are all non-existent, only causal dharmas exist. All actions are momentary, there is no abiding, let alone function, Thus, their arising is said to be their function and agency. The eye cannot see form, the ear cannot hear sound, The nose cannot smell fragrance, the tongue cannot taste flavor, The body cannot feel touch, the mind cannot know dharma, In this, there is also no one who can uphold and drive. Dharmas cannot produce others, nor can they produce themselves, They arise due to the presence of conditions, not newly and freshly existing. Dharmas cannot extinguish others, nor can they extinguish themselves, They arise due to the presence of conditions, and naturally cease after arising. Birth is attainable by relying on two qualities, Constantly indulging in objects, and again advancing wrongly. Drifted by ignorance, they then advance wrongly, Led by all kinds of craving, they constantly indulge in objects, Due to causal dharmas, all sufferings are also thus. Due to the two fundamental delusions, the twelve limbs are divided into two, There is no self-agency.'
用 亦不由他作 非余能有作 而作用非無 非內亦非外 非二種中間 由行未生故 有時而可得 設諸行已生 由此故無得 未來無有相 過去可分別 分別曾所更 非曾亦分別 行雖無有始 然有始可得 諸色如聚沫 諸受類浮泡 諸想同陽焰 諸行喻芭蕉 諸識猶幻事 曰親之所說 諸行一時生 亦一時住滅 癡不能癡癡 亦不能癡彼 非余能有癡 而愚癡非無 不正思惟故 諸愚癡得生 此不正思惟 非不愚者起 福非福不動 行又三應知 復有三種業 一切不和合 現在速滅壞 過去住無方 未生依眾緣 而復心隨轉 畢竟共相應 不相應亦爾 非一切一切 而說心隨轉 於此流無斷 相似不相似 由隨順我見 世俗用非無 若壞於色身 名身亦隨滅 而言今後世 自作自受果 前後差別故 自因果攝故 作者與受者 一異不可說 因道不斷故 和合作用轉 從自因所生 及攝受所作 樂戲論為因 若凈不凈業 諸種子異熟 及愛非愛果 依諸種異熟 我見而生起 自內所證知 無色不可見 無了別凡夫 計斯為內我 我見為依故 起眾多妄見
【現代漢語翻譯】 現代漢語譯本 不由它（業力）獨自產生作用。 不是我（修行者）能創造的，但作用並非不存在。 不在內部，也不在外部，也不在這兩者之間。 由於諸行（saṃskāra）尚未生起，有時可以獲得（智慧）。 如果諸行已經生起，因此就無法獲得（解脫）。 未來沒有形相，過去可以分別。 分別曾經經歷的事物，以及未曾經歷的事物。 諸行雖然沒有開始，但可以找到它的開始。 諸色（rūpa）就像聚沫，諸受（vedanā）類似浮泡。 諸想（saṃjñā）如同陽焰，諸行（saṃskāra）比喻芭蕉。 諸識（vijñāna）猶如幻事，這是親近善知識所說的。 諸行一時生起，也一時住留和滅去。 癡（moha）不能自己愚癡自己，也不能愚癡其他事物。 不是其他事物能使我愚癡，但愚癡並非不存在。 由於不正思惟，諸愚癡得以產生。 這種不正思惟，不是不愚癡的人所能生起的。 福（puṇya）、非福（apuṇya）、不動行（āniñja）這三種行，應當知道。 還有三種業（karma），一切都不和合。 現在（的業）迅速滅壞，過去（的業）停留在沒有方向的地方。 未生（的業）依賴眾多因緣，而且心隨之轉變。 畢竟是共同相應，不相應也是如此。 不是一切的一切，而說心隨之轉變。 在此（生死之）流中沒有斷絕，相似而不相似。 由於隨順我見（ātma-dṛṣṭi），世俗的運用並非沒有。 如果色身（rūpa-kāya）壞滅，名身（nāma-kāya）也隨之滅去。 卻說今世後世，自己造作自己承受果報。 由於前後差別，由於自因果報的攝取。 作者與受者，不能說是一，也不能說是異。 由於因道沒有斷絕，和合的作用得以運轉。 從自己的因所生，以及攝受所造作的。 以樂於戲論為因，無論是清凈或不凈的業。 諸種子的異熟果，以及可愛或不可愛的果報。 依賴諸種異熟果，我見因而生起。 自己內心所證知的，無色且不可見。 沒有了別的凡夫，認為這是內在的我。 以我見為依靠，生起眾多虛妄的見解。
【English Translation】 English version It does not arise from it (karma) acting alone. It is not something I (the practitioner) can create, yet the action is not non-existent. It is not inside, nor outside, nor in between the two. Because the saṃskāras (formations) have not yet arisen, it is sometimes possible to attain (wisdom). If the saṃskāras have already arisen, then it is impossible to attain (liberation). The future has no form, the past can be distinguished. Distinguishing what has been experienced, and what has not been experienced. Although the saṃskāras have no beginning, a beginning can be found. The rūpa (form) is like a mass of foam, the vedanā (feeling) is like a floating bubble. The saṃjñā (perception) is like a mirage, the saṃskāras (formations) are likened to a banana tree. The vijñāna (consciousness) is like an illusion, as said by one who is close to good knowledge. The saṃskāras arise at one time, and also abide and cease at one time. Moha (delusion) cannot delude itself, nor can it delude other things. It is not that other things can delude me, but delusion is not non-existent. Due to improper thinking, delusions arise. This improper thinking does not arise from those who are not deluded. Puṇya (merit), apuṇya (demerit), and āniñja (imperturbability) these three actions should be known. There are also three karmas (actions), all of which are not in harmony. The present (karma) quickly decays, the past (karma) remains in a place without direction. The unarisen (karma) depends on many conditions, and the mind changes accordingly. Ultimately, they are mutually corresponding, and also not corresponding. It is not everything of everything, but it is said that the mind changes accordingly. In this stream (of samsara) there is no cessation, similar and dissimilar. Due to following the ātma-dṛṣṭi (self-view), worldly usage is not non-existent. If the rūpa-kāya (form body) is destroyed, the nāma-kāya (name body) also perishes. Yet it is said that in this life and the next, one creates and receives the consequences. Due to the difference between before and after, due to the inclusion of self-cause and effect. The doer and the receiver cannot be said to be the same, nor can they be said to be different. Because the path of cause is not cut off, the action of combination operates. Born from one's own cause, and what is created by acceptance. Taking pleasure in playful discussions as the cause, whether pure or impure karma. The vipāka (result) of the seeds, and the beloved or unloved consequences. Relying on the vipāka of the seeds, the ātma-dṛṣṭi arises. What is known from one's own inner realization, without form and invisible. The ordinary person without discernment considers this to be the inner self. Relying on the ātma-dṛṣṭi, many false views arise.
總執自種故 宿習助伴故 聽聞隨順故 發生於我見 貪愛及與緣 而生於內我 攝受希望故 染習外為所 世間真可怖 愚癡故攝受 先起愛藏已 由茲趣戲論 彼所愛藏者 賢聖達為苦 此苦逼愚夫 剎那無暫息 不平等纏心 積集彼眾苦 積集是愚夫 計我苦樂緣 諸愚夫固著 如大象溺泥 由癡故增上 遍行遍所作 此池派眾流 於世流為暴 非火風日竭 唯除正法行 于苦計我受 苦樂了知苦 分別此起見 從彼生生彼 染污意恒時 諸惑俱生滅 若解脫諸惑 非先亦非后 非彼法生已 后凈異而生 彼先無染污 說解脫眾惑 其有染污者 畢竟性清凈 既非有所凈 何得有能凈 諸種子滅故 諸煩惱盡故 即於此無染 顯示二差別 自內所證故 唯眾苦盡故 永絕戲論故 一切無戲論 眾生名相續 及法想相中 無生死流轉 亦無涅槃者
此中依止補特伽羅無我勝義。宣說如是勝義伽他。為欲對治增益損減二邊執故於所攝受說為宰主。于諸業用說為作者。于諸果報說為受者。如是半頌。遮遣別義所分別我。諸法亦無用者。遮遣即法所分別我。由此遠離增益邊執。而用轉非無者
【現代漢語翻譯】 現代漢語譯本 由於總是執著于自我的種子，以及過去習氣的輔助，再加上聽聞外道邪說的影響，導致我見的產生。 因為貪愛和因緣和合，內在的『我』產生了。 由於想要攝取和希望得到，對外境產生染著，將外境視為『我的』。 世間真是可怕，因為愚癡而攝取不應攝取的。 首先生起對『我』的愛戀和執藏，由此而趨向于各種戲論。 那些被愛戀和執藏的事物，在賢聖看來都是痛苦的。 這種痛苦逼迫著愚夫，剎那也沒有暫時的停息。 不平等的心纏繞著他們，積聚著各種痛苦。 積聚這些痛苦的愚夫，認為『我』是苦樂的根源。 這些愚夫頑固地執著于『我』，就像大象深陷泥潭一樣。 由於愚癡的緣故，『我』的作用更加增強，遍及一切行為和所作所為。 這個『我』就像池塘一樣，分出眾多的支流，在世間氾濫成災。 不是火、風、太陽能夠使它枯竭的，只有如法的修行才可以。 在痛苦中執著于『我』的感受，對於苦樂的認知也是錯誤的。 分別這些錯誤的見解，從一個錯誤產生另一個錯誤。 被染污的意念恒常存在，各種煩惱同時生起和滅去。 如果能夠解脫這些煩惱，就沒有先後之分。 不是在這些法產生之後，才會有清凈的異體產生。 而是它們原本就沒有被染污，所以才說解脫了各種煩惱。 那些被染污的事物，其本性畢竟是清凈的。 既然沒有什麼被清凈，又怎麼會有能清凈的事物呢？ 由於各種種子滅盡的緣故，由於各種煩惱止息的緣故。 就在這沒有染污的境界中，顯示了兩種差別。 由於是自己內心所證悟的緣故，僅僅是各種痛苦止息的緣故。 永遠斷絕了戲論的緣故，一切都是沒有戲論的。 眾生的名稱和相續，以及對於法的虛妄想法中。 沒有生死的流轉，也沒有涅槃（Nirvana）者的存在。
這裡依據補特伽羅（Pudgala，補特伽羅，意為『人』或『有情』）無我的勝義諦，宣說這樣的勝義伽他（Gatha，偈頌）。爲了對治增益和損減兩種邊執，對於所攝受的事物，說為宰主。對於各種業用，說為作者。對於各種果報，說為受者。這樣的半頌，遮遣了與諸蘊不同的、被分別出來的『我』。諸法也沒有作用者，遮遣了與法等同的、被分別出來的『我』。由此遠離了增益的邊執，而業用運轉並非不存在。
【English Translation】 English version Due to the constant clinging to the seed of self, aided by past habits, and influenced by listening to heretical teachings, the view of 'I' arises. Because of craving and the aggregation of conditions, the inner 'I' is produced. Due to the desire to grasp and the hope to obtain, attachment arises towards external objects, regarding them as 'mine'. The world is truly terrifying, because of ignorance, people grasp what should not be grasped. First, the love and attachment to 'I' arise, and from this, one tends towards various kinds of mental fabrications (Prapancha). Those things that are loved and clung to are seen as suffering by the wise and noble. This suffering oppresses the ignorant, without a moment of respite. Unequal thoughts entangle them, accumulating various sufferings. The ignorant accumulate these sufferings, believing that 'I' is the source of pleasure and pain. These ignorant ones stubbornly cling to 'I', like an elephant sinking deep into the mud. Due to ignorance, the function of 'I' is further enhanced, pervading all actions and deeds. This 'I' is like a pond, branching out into numerous streams, flooding the world with calamity. It cannot be dried up by fire, wind, or the sun, only by practicing the true Dharma (law, teaching). In suffering, they cling to the feeling of 'I', and their understanding of pleasure and pain is also mistaken. Discriminating these wrong views, one error arises from another. The defiled mind is constantly present, and various afflictions arise and cease simultaneously. If one can be liberated from these afflictions, there is no before or after. It is not that after these dharmas (phenomena) arise, a pure entity is produced. Rather, they were originally undefiled, so it is said that one is liberated from various afflictions. Those things that are defiled, their nature is ultimately pure. Since nothing is purified, how can there be something that purifies? Because the various seeds are extinguished, because the various afflictions are ceased. In this undefiled state, two differences are revealed. Because it is realized within oneself, merely because various sufferings cease. Because mental fabrications are forever cut off, everything is without mental fabrications. In the names and continuities of beings, and in the false thoughts about dharmas. There is no transmigration of birth and death, nor is there a Nirvana (Nirvana, liberation from suffering) attainer.
Here, based on the ultimate truth of no-self of Pudgala (Pudgala, 'person' or 'being'), such ultimate Gathas (Gatha, verses) are proclaimed. In order to counteract the two extreme views of addition and subtraction, with regard to what is grasped, it is said to be the master. With regard to various actions, it is said to be the doer. With regard to various retributions, it is said to be the receiver. Such a half-verse refutes the 'I' that is different from the skandhas (aggregates) and is discriminated. Dharmas also have no doer, refuting the 'I' that is identical to the dharmas and is discriminated. Thus, one is separated from the extreme view of addition, and the operation of actions is not non-existent.
。顯法有性。由此遠離損減邊執。用有三種。一宰主用。二作者用。三受者用。因此用故。假立宰主作者受者。
雖言諸法而未宣說。何等為法。故次說言唯有十二支等半頌。如有支次第。諸蘊等流轉。此顯不取微細多我。便能對治宰主作者及受者執。眼色為緣生眼識果。無別受者。此中顯示即十八界說受者。性雖言無主。而未宣說無何等主。為欲顯示故。次說言審思此一切眾生不可得。言審思者。由依三量審諦觀察。
此若無者。云何建立內外成就。故次說言于內及於外是一切皆空。此顯內外唯假建立。云何建立能觀所觀二種成就。故次說言其能修空者亦常無所有。
云何建立聖者異生二種成就。故次說言我我定非有由顛倒妄計。此顯聖者及異生我決定無有真實我性。唯由顛倒妄計為有。云何建立彼此成就。故次說言有情我皆無。云何建立染凈成就。故次說言唯有因法有。染者凈者皆不可得。
雖說諸法皆無作用。而未宣說云何無用。故次說言諸行皆剎那住尚無況用。如前已說。用轉非無。云何無用而有用轉。故次說言即說彼生起為用為作者。果故名為用。因故名作者。彼生起者。顯從諸處諸識得生。彼得生者。非離眼等彼成就故。
如前所說諸法無用。此顯無用略有七種。一無作
【現代漢語翻譯】 現代漢語譯本：顯現的法具有自性。由此遠離了損減的邊見執著。作用有三種：一是宰主的作用，二是作者的作用，三是受者的作用。因為這些作用的緣故，才假立了宰主、作者和受者。
雖然說了諸法，但還沒有宣說什麼是法。所以接著說『唯有十二支等』這半頌。如十二因緣支的次第一樣，諸蘊等不斷流轉。這顯示不執取微細的、眾多的『我』，便能對治宰主、作者以及受者的執著。眼和色為緣而產生眼識的果，沒有另外的受者。這裡顯示了在十八界中說受者。雖然說自性沒有主宰，但沒有宣說沒有哪種主宰。爲了想要顯示這個，所以接著說『審思此一切眾生不可得』。『審思』是指通過依靠三種量（量： प्रमाण pramana，指認識事物的方法，包括現量、比量、聖教量）審慎地觀察。
如果這些都沒有，如何建立內外成就呢？所以接著說『于內及於外是一切皆空』。這顯示內外都只是假立的。如何建立能觀和所觀兩種成就呢？所以接著說『其能修空者亦常無所有』。
如何建立聖者和異生兩種成就呢？所以接著說『我我定非有由顛倒妄計』。這顯示聖者和異生的『我』，決定沒有真實的我性，只是由於顛倒妄想才認為有。如何建立彼此成就呢？所以接著說『有情我皆無』。如何建立染凈成就呢？所以接著說『唯有因法有，染者凈者皆不可得』。
雖然說了諸法都沒有作用，但沒有宣說如何沒有作用。所以接著說『諸行皆剎那住尚無況用』。如前面已經說過的，作用的運轉並非沒有。既然沒有作用，又如何有作用的運轉呢？所以接著說『即說彼生起為用為作者』。果的緣故稱為『用』，因的緣故稱為『作者』。『彼生起』顯示從諸處、諸識得以產生。『彼得生』並非離開眼等而成就，因為它們相互依存。
如前面所說的諸法沒有作用，這顯示沒有作用略有七種。第一種是沒有造作。
【English Translation】 English version: Manifested dharmas have inherent nature. Thus, one is far from the extreme of nihilistic clinging. Functions are of three types: first, the function of a lord; second, the function of an agent; and third, the function of a recipient. Because of these functions, a lord, an agent, and a recipient are nominally established.
Although dharmas have been mentioned, what constitutes a dharma has not been explained. Therefore, it is stated next, 'Only the twelve links, etc.,' in this half-verse. Just as the order of the twelve links exists, the aggregates, etc., flow continuously. This shows that by not grasping subtle and numerous 'selves,' one can counteract the clinging to a lord, an agent, and a recipient. Eye and form are the conditions for the arising of the result of eye consciousness; there is no separate recipient. This indicates that the recipient is spoken of within the eighteen realms. Although it is said that nature is without a lord, it has not been explained what kind of lord is absent. To clarify this, it is stated next, 'Upon careful consideration, all these beings are unattainable.' 'Careful consideration' refers to thorough observation based on the three kinds of valid cognition (pramana: प्रमाण, means of valid knowledge, including direct perception, inference, and scriptural authority).
If these are absent, how can the internal and external accomplishments be established? Therefore, it is stated next, 'Internally and externally, everything is empty.' This shows that both internal and external are merely nominal establishments. How can the two kinds of accomplishments, the observer and the observed, be established? Therefore, it is stated next, 'Those who cultivate emptiness are also always without inherent existence.'
How can the two kinds of accomplishments, the noble ones and ordinary beings, be established? Therefore, it is stated next, 'The self is definitely non-existent due to deluded imputation.' This shows that the 'self' of noble ones and ordinary beings definitely lacks a real self-nature; it is only considered to exist due to deluded imputation. How can the accomplishments of 'this' and 'that' be established? Therefore, it is stated next, 'Sentient beings and self are all non-existent.' How can the accomplishments of defilement and purification be established? Therefore, it is stated next, 'Only causal dharmas exist; the defiled and the purified are both unattainable.'
Although it is said that all dharmas are without function, it has not been explained how they are without function. Therefore, it is stated next, 'All phenomena abide only for a moment; how much less function do they have?' As previously stated, the operation of function is not non-existent. How can there be an operation of function when there is no function? Therefore, it is stated next, 'That arising is said to be function and agent.' Because of the result, it is called 'function'; because of the cause, it is called 'agent.' 'That arising' shows that from various places, consciousnesses are able to arise. 'That arising' does not occur apart from the eye, etc., because they are mutually dependent.
As previously stated, all dharmas are without function. This shows that there are seven types of non-function in brief. The first is non-action.
用用。謂眼不能見色等。二無隨轉用。謂於此亦無能任持驅役者。如其次第宰主作者俱無所有故。無有能隨轉作用。三無生他用。謂法不能生他。四無自生用。謂亦不能自生。五無移轉用。謂眾緣有故生。非故新新有。六無滅他用。謂法不能滅他。七無自滅用。謂亦不能自滅問如眾緣有故生。亦眾緣有故滅耶。答眾緣有故生。生已自然滅。
如前所說。有因法有。欲顯在家及與出家雜染自性有因法有。故次說言由二品為依是生便可得等。由此二頌。顯無明愛有因法有。次後五頌。顯雜染品差別所依因及時分。此中有因諸法者。謂無明乃至受有因。眾苦者。謂愛乃至老死。此言顯示煩惱業生三種雜染。根本二惑故者。此言顯示煩惱雜染唯取最勝煩惱雜染。自無能作用等言。復重別顯業雜染義。由彼所作有差別故。彼果異熟不思議故。自無能作用者。待善惡友他所引故。亦不由他作者。待自功用所成辦故。非余能有作者。要待前生因差別故。方有所作。非內亦非外等頌中。顯依未來不生雜染依止現在過去諸行能生雜染。設行已生。即由此相無有分別。未來無相故。無分別如此。如是當來決定不可知故。若不如是分別異類或時可得。若於過去即可分別如此。如是曾有相貌可分別故。非唯曾更而可分別。未曾更者。雖不
【現代漢語翻譯】 現代漢語譯本 用用。意思是眼睛不能看見顏色等。[無隨轉用]。意思是對於此也沒有能夠任持驅使的。[如其次第宰主作者俱無所有故]。因為沒有宰主和作者，所以沒有能夠隨之轉變的作用。[無生他用]。意思是法不能產生其他。[無自生用]。意思是也不能自己產生。[無移轉用]。意思是眾緣和合而生，不是因為新的緣故而新產生。[無滅他用]。意思是法不能消滅其他。[無自滅用]。意思是也不能自己消滅。問：如果眾緣和合而生，也是眾緣和合而滅嗎？答：眾緣和合而生，產生后自然消滅。
如前所說，有因法有。想要顯示在家和出家混雜的自性有因法有，所以接著說『由二品為依是生便可得』等等。通過這兩首偈頌，顯示無明和愛有因法有。接下來的五首偈頌，顯示混雜品類的差別所依賴的因和時間分位。這裡所說的有因諸法，指的是無明乃至受有因。眾苦，指的是愛乃至老死。這句話顯示了煩惱、業、生三種混雜。根本二惑故，這句話顯示煩惱混雜只取最殊勝的煩惱混雜。自無能作用等言，再次特別顯示業混雜的意義。因為他們所作的有所差別，所以他們的果報異熟不可思議。自無能作用，是因為等待善惡朋友的引導。也不由其他作者，是因為等待自己的功用所成就。不是其他能夠成為作者，要等待前生的因的差別，才有所作為。非內亦非外等頌中，顯示依靠未來不生的混雜，依靠現在過去諸行能夠產生混雜。假設行為已經產生，就由此相沒有分別。未來沒有相，所以沒有這樣的分別。像這樣，將來決定不可知，如果不如是分別異類，有時可以得到。如果在過去就可以分別如此，像這樣曾經有相貌可以分別。不是隻有曾經經歷過才可以分別，未曾經歷過的，雖然不
【English Translation】 English version 'Yong Yong'. Meaning the eye cannot see colors, etc. [No following transformation use]. Meaning there is no one who can uphold and drive it. [In order, there is no master or author]. Because there is no master or author, there is no function that can be transformed accordingly. [No generating other use]. Meaning the dharma cannot generate others. [No self-generating use]. Meaning it cannot generate itself either. [No transferring use]. Meaning it arises from the aggregation of conditions, not newly arising because of new conditions. [No extinguishing other use]. Meaning the dharma cannot extinguish others. [No self-extinguishing use]. Meaning it cannot extinguish itself either. Question: If it arises from the aggregation of conditions, does it also cease from the aggregation of conditions? Answer: It arises from the aggregation of conditions, and naturally ceases after arising.
As previously stated, there is existence due to causes and conditions. Wanting to show that the mixed nature of householders and renunciants exists due to causes and conditions, it is then said, 'Depending on the two categories, birth can be attained,' etc. Through these two verses, it is shown that ignorance and craving exist due to causes and conditions. The following five verses show the causes and temporal divisions on which the differences of mixed categories depend. Here, the dharmas with causes refer to ignorance up to feeling having causes. The many sufferings refer to craving up to old age and death. This statement shows the three kinds of mixture: affliction, karma, and birth. 'Because of the two fundamental confusions,' this statement shows that the mixture of afflictions only takes the most supreme mixture of afflictions. 'Self has no ability to act,' etc., again specifically shows the meaning of the mixture of karma. Because their actions are different, their results and retributions are inconceivable. 'Self has no ability to act' because it awaits the guidance of good and bad friends. It is also not done by other authors because it awaits the accomplishment of one's own efforts. Others cannot become the author; it must await the differences in the causes of previous lives to act. In the verses 'Neither internal nor external,' etc., it is shown that relying on future unarisen mixtures, relying on present and past actions can generate mixtures. If the action has already arisen, then there is no distinction in this aspect. The future has no form, so there is no such distinction. Like this, the future is definitely unknowable; if one does not distinguish different categories in this way, it can sometimes be obtained. If one can distinguish it in the past, like this, there was a form that can be distinguished. It is not only that one can distinguish what one has experienced, although what one has not experienced is not
分明取其相貌。然隨種類亦可分別。此則顯示依現在行分別為因生諸雜染。行雖無始。然始可得者。顯示雜染時分差別。無始時來常隨逐故。剎那剎那新所起故。
自此已后顯清凈品。如實觀時得清凈故。或由自相故。謂觀色等如聚沫等。或由共相故。謂觀有為同生住滅所有共相。或由世俗及勝義諦故。謂雖無癡者非無愚癡眾緣所生。世俗諦故說癡能癡。又復顯示非不愚者不正思惟。是故彼為愚癡所癡。又由世俗。宣說諸識隨福等行。若就勝義無所隨逐。又三應知者。謂去來今。三種業者。謂身等業。一切不和合者。更互相望不和合故。所以者何。現在速滅壞。過去住無方。未生。依眾緣。而復心隨轉。若彼與此更互相應。如福等行無有和合。彼心相應道理亦爾。云何當有實隨轉性。何以故。若心與彼諸行相應。或不相應。非此與彼。或時不相應。或時非不相應。又非一切心。或相應或不相應。如是由勝義故。心隨轉性不得成就。今當顯示。由世俗故。說心隨轉所有因緣。於此流無斷者。今此頌中。顯世俗諦非無作用及與隨轉。又由勝義無有作者及與受者由世俗故而得宣說自作自受。又作者受者。若一若異。皆不可說。為顯此義故。次說言前後差別等頌。
如是由勝義故無有宰主作者受者。唯有因果。于
【現代漢語翻譯】 現代漢語譯本： 分明地辨取事物的相貌。然而，根據種類也可以進行區分。這顯示了依賴於現在的行為，以分別心為因而產生各種雜染。行為雖然沒有起始，但起始是可以得到的，這顯示了雜染在時間上的差別。因為從無始以來，雜染就常常伴隨著我們，而且剎那剎那都在新生。
從這裡開始，闡述清凈的品性。因為如實地觀察就能獲得清凈。或者由於自相的緣故，即觀察色等如同聚沫等虛幻不實。或者由於共相的緣故，即觀察有為法具有生、住、滅的共同特徵。或者由於世俗諦和勝義諦的緣故，即雖然沒有愚癡的人，但並非沒有由愚癡的各種因緣所生。因此，在世俗諦的層面說，愚癡能夠使人愚癡。而且，這還顯示了不愚癡的人，如果不正思惟，也會被愚癡所迷惑。又由於世俗諦的緣故，宣說各種識隨著福德等行為而流轉。如果就勝義諦而言，則沒有什麼可以隨之流轉。
還有三者應當瞭解，即過去、現在、未來。三種業是指身、口、意業。一切不和合，是指互相觀望時不能和合。為什麼呢？因為現在迅速滅壞，過去停留在沒有方位的地方，未來還沒有產生，依賴於各種因緣。而且心隨著（業）而流轉。如果它們彼此相應，就像福德等行為一樣，沒有和合。心與（業）相應的道理也是如此。怎麼會有真實的隨之流轉的性質呢？因為，如果心與那些行為相應，或者不相應，不是此時與彼相應，就是有時不相應。而且不是一切心，或者相應或者不相應。因此，由於勝義諦的緣故，心隨之流轉的性質不能成立。現在將要闡述，由於世俗諦的緣故，說心隨之流轉的所有因緣。對於這個流，沒有斷絕。這首頌中，顯示了世俗諦並非沒有作用以及隨之流轉。又由於勝義諦，沒有作者和受者，由於世俗諦，才能宣說自作自受。而且作者和受者，若是一，若是異，都不可說。爲了顯示這個意義，接下來說了前後差別等頌。
因此，由於勝義諦的緣故，沒有宰主、作者、受者，只有因果。
【English Translation】 English version: Clearly discerning the appearances of things. However, distinctions can also be made according to their types. This shows that relying on present actions, with discriminative thought as the cause, gives rise to various defilements (kleshas). Although actions are without beginning, a beginning can be obtained, which shows the temporal differences of defilements. Because from beginningless time, defilements have always accompanied us, and they arise anew moment by moment.
From here onwards, the qualities of purity are explained. Because by observing truthfully, purity is attained. Or due to intrinsic characteristics, that is, observing forms (rupa) as being like foam, etc., unreal and insubstantial. Or due to shared characteristics, that is, observing conditioned phenomena (samskrta dharmas) as having the common characteristics of arising, abiding, and ceasing. Or due to conventional truth (samvriti-satya) and ultimate truth (paramartha-satya), that is, although there are no non-deluded beings, there are beings born from various causes and conditions of delusion. Therefore, in terms of conventional truth, it is said that delusion can delude. Moreover, this also shows that even those who are not deluded, if they engage in incorrect thinking, will be deluded by delusion. Also, due to conventional truth, it is proclaimed that the various consciousnesses (vijnana) follow the actions of merit (punya), etc. If considered from the perspective of ultimate truth, there is nothing that follows.
Furthermore, three things should be understood: the past, present, and future. The three actions refer to actions of body, speech, and mind. 'All non-concordant' means that they cannot be in harmony when viewed in relation to each other. Why? Because the present vanishes quickly, the past remains in a place without direction, and the future has not yet arisen, depending on various causes and conditions. And the mind follows (actions). If they correspond to each other, like actions of merit, etc., there is no harmony. The principle of the mind corresponding to (actions) is also like this. How can there be a real nature of following? Because, if the mind corresponds to those actions, or does not correspond, it is either that this corresponds to that, or sometimes it does not correspond. And it is not that all minds either correspond or do not correspond. Therefore, due to ultimate truth, the nature of the mind following cannot be established. Now it will be explained that, due to conventional truth, all the causes and conditions for saying that the mind follows. For this stream, there is no cessation. In this verse, it is shown that conventional truth is not without function and following. Also, due to ultimate truth, there is no agent (kartri) and no recipient (bhoktri), but due to conventional truth, it can be said that one acts and one receives the consequences. Moreover, the agent and the recipient, whether they are one or different, cannot be said. To show this meaning, the following verses about the differences between before and after, etc., are spoken.
Therefore, due to ultimate truth, there is no lord (ishvara), agent, or recipient, only cause and effect.
因果相釋通疑難。略由五頌顯示於此起我顛倒。初頌顯示雖無有我而有後有無有斷絕。又諸因果非頓俱有。非從一切一切得生。又此因道無有斷絕。頌中四句。如其次第。釋此四難。由第二頌。顯因果相。由后三頌。顯于無我諸因果中起我顛倒。此中顯示彼所緣境。彼所依止。彼因彼果。初頌顯示彼所緣境。自內所證。無色難見難可尋思。故名無色。經說色相為尋思故。難說示他故不可見。由第二頌。顯彼依果。凡夫是依。眾見是果。由第三頌。顯示彼因。俱生我見。由總執計自種隨眠之所生起。諸外道等分別我見。由宿習等之所生起。此外道見。要由數習故。不正尋思故。又得隨順從他聽聞非正法故。而得生長。此中顯示由所依止作意所緣諸過失故。分別我見方得生起。次後五頌。顯彼我見由集次第發生于苦。又即此苦並及我見二苦因緣。又于解脫能為障礙。此中初頌顯示于集。第二第三顯示行苦所攝阿賴耶識愛藏此已而趣戲論。謂我當有非當有等。言愛藏者。攝為己體故。又復此苦於一切時恒常隨逐。無一剎那而暫息者。由第四頌。顯示此苦是能計我及苦樂緣。由第五頌。顯示計我。由愚癡故障礙解脫。言增上者。望餘二苦故。言遍行者。隨逐諸受故。遍所作者。遍善惡無記故。
今當顯示阿賴耶識所攝行
苦共他相似。又顯差別。由正法行方能竭故。於世眾流最為暴惡。言眾流者。譬眼等六五趣三界等。又法行者。顯示解了解脫遍知及縛遍知。解了縛遍知者。即了知苦。謂了知我受苦受樂皆依于苦。又此分別能起諸見。從彼所生亦能生彼。顯示解了縛遍知已。余有六頌。顯示解了解脫遍知。謂染污意。恒時諸惑俱生滅。若解脫諸惑。非先亦非后等。非先者。與諸煩惱恒俱生故。非後者即與彼惑俱時滅故。又顯所說解脫之相。謂非即彼生已後方清凈。別有所餘清凈意生。即彼先來無染污故說為解脫。為成此義故。復說言其有染污者畢竟性清凈等。頌又復顯示二種解脫。謂煩惱解脫。及事解脫。諸種子滅故諸煩惱盡故者。顯示煩惱解脫。即於此無染者。顯示事解脫。如經言。苾芻當知。若於眼中貪慾永斷。如是此眼亦當永斷。乃至廣說。如是顯示有餘依解脫已。次當顯示無餘依解脫。自內所證者。顯彼不思議故。唯眾苦盡者。為遣妄計唯無性執。謂有餘依。永寂滅故。說為寂滅。非全無性。無戲論者。此解脫性。唯內所證。若異不異。死後當有。或當無等。一切戲論不能說故。為顯補特伽羅及法俱非流轉生死或般涅槃故。復頌言眾生名相續。及法想相中。無生死流轉。亦無涅槃者。
已釋勝義聖教伽他。次當建立意
【現代漢語翻譯】 現代漢語譯本：苦與其他的相似，又顯示出差別，因為只有通過如法的修行才能徹底斷除苦。在世間眾多的流轉中，苦是最為強烈和可怕的。這裡所說的『眾流』，譬如眼等六根、五趣（地獄、餓鬼、畜生、人、天）、三界（欲界、色界、無色界）等。而『法行』則顯示了對束縛的瞭解、對解脫的瞭解、對一切的遍知，以及對束縛的遍知。瞭解束縛的遍知，就是了解苦，即瞭解我所感受的苦和樂都依賴於苦。而且，這種分別能夠產生各種見解，從這些見解所產生的，也能反過來產生這些見解。在顯示瞭解束縛的遍知之後，還有六頌，用來顯示瞭解解脫的遍知，即染污的意念，總是與各種煩惱一同生滅。如果解脫了這些煩惱，就不是先也不是后等等。不是先，是因為與各種煩惱恒常一同生起；不是后，是因為與那些煩惱同時滅盡。又顯示了所說的解脫的相狀，即不是在它產生之後才清凈，而是另外有清凈的意念產生。正是因為它先前沒有被染污，所以才說是解脫。爲了成就這個意義，又說那些被染污的，畢竟本性是清凈的等等。頌文又顯示了兩種解脫，即煩惱解脫和事物解脫。『諸種子滅故，諸煩惱盡故』，顯示的是煩惱解脫。『即於此無染者』，顯示的是事物解脫。如經文所說：『苾芻（bhiksu，比丘），應當知道，如果對於眼中的貪慾永遠斷除，那麼這個眼也將永遠斷除。』乃至廣說。這樣顯示了有餘依解脫之後，接下來應當顯示無餘依解脫。『自內所證者』，顯示了它的不可思議。『唯眾苦盡者』，是爲了遣除妄計只有無性的執著，即有餘依，因為永遠寂滅，所以說是寂滅，並非完全沒有自性。『無戲論者』，這種解脫的性質，只有內心才能證得，如果說與此不同或相同，死後將會有，或者將不會有等等，一切戲論都無法描述。爲了顯示補特伽羅（pudgala，補特伽羅，意為『人』或『有情』）和法都不是在生死中流轉，也不是進入涅槃，所以又說：『眾生的名相續，以及法想相中，沒有生死的流轉，也沒有涅槃。』 已經解釋了勝義聖教的伽他（gatha，偈頌）。接下來應當建立意。
【English Translation】 English version: Suffering is similar to other things, and yet it shows differences, because only through righteous practice can it be completely exhausted. Among the many currents in the world, suffering is the most violent and terrible. The 'currents' mentioned here are like the six senses of the eyes, the five realms (hell, hungry ghosts, animals, humans, and gods), the three realms (desire realm, form realm, and formless realm), and so on. 'Righteous practice' reveals the understanding of bondage, the understanding of liberation, the complete knowledge of everything, and the complete knowledge of bondage. Understanding the complete knowledge of bondage is understanding suffering, that is, understanding that the suffering and happiness I experience depend on suffering. Moreover, this distinction can generate various views, and what is generated from these views can in turn generate these views. After revealing the complete knowledge of bondage, there are six more verses to reveal the understanding of the complete knowledge of liberation, that is, the defiled mind, which always arises and ceases together with various afflictions. If these afflictions are liberated, it is neither first nor last, and so on. Not first, because it always arises together with various afflictions; not last, because it ceases at the same time as those afflictions. It also reveals the characteristics of the liberation that is spoken of, that is, it is not that it becomes pure after it arises, but that another pure mind arises. It is precisely because it was not defiled before that it is said to be liberation. To accomplish this meaning, it is also said that those who are defiled are ultimately pure in nature, and so on. The verses also reveal two kinds of liberation, namely, liberation from afflictions and liberation from things. 'Because the seeds are extinguished, because all afflictions are exhausted' reveals the liberation from afflictions. 'That which is undefiled in this' reveals the liberation from things. As the sutra says: 'Bhikkhus (bhiksu, monks), you should know that if the desire in the eyes is forever cut off, then these eyes will also be forever cut off.' And so on. After revealing the liberation with remainder, next we should reveal the liberation without remainder. 'That which is self-realized internally' reveals its inconceivability. 'Only the exhaustion of all suffering' is to dispel the false assumption that there is only the clinging to non-existence, that is, the remainder, because it is eternally extinguished, it is said to be extinguished, not completely without nature. 'Without conceptual proliferation' this nature of liberation can only be realized internally. If it is said to be different or the same, whether there will be after death, or whether there will not be, etc., all conceptual proliferation cannot describe it. In order to show that neither the pudgala (pudgala, person) nor the dharma are transmigrating in samsara or entering nirvana, it is also said: 'In the continuum of names and forms of sentient beings, and in the appearance of dharma thoughts, there is no transmigration of birth and death, nor is there nirvana.' The gathas (gatha, verses) of the ultimate sacred teachings have been explained. Next, we should establish the meaning.
趣義伽他。
如經言。一時索訶世界主大梵天王。往世尊所。頂禮佛足退坐一面。以妙伽他而贊請曰。
于學到究竟 善斷諸疑網 今請學所學 修學為我說 大仙應善聽 學略有三種 增上戒心慧 于彼當修學 應圓滿六支 四樂住成就 於四各四行 智慧常清凈 初善住根本 次樂心寂靜 后聖見惡見 相應不相應 先凈樂靜慮 及於諦善巧 即于諸諦中 應生遠增長 于諸學處中 有四趣三所 遠離於二趣 於二趣證得 二安住二種 一能趣涅槃 漸次為因緣 純雜而修習 最先離惡作 最後樂成滿 諸學是為初 於此學聰睿 由此智修凈 凈生樂成滿 諸學是為中 於此學聰睿 從此心解脫 永滅諸戲論 諸學是為尊 於此學聰睿 若行趣不凈 亦趣于善趣 是行說為初 當知此非共 若行趣清凈 非諸趣究竟 是行說為中 當知亦非共 若行趣清凈 于諸趣究竟 是行說為尊 當知此必共 若有學無學 當知並聰睿 若有學無學 當知並愚夫 若棄捨攝受 亦斷除粗重 及現見所知 是受持三學 若有緣無緣 亦細粗顯現 由受持遠離 言發悟所引 初
【現代漢語翻譯】 現代漢語譯本 趣義伽他。
如經中所說，一時，索訶世界主大梵天王（Sahā World Lord Great Brahma King）前往世尊處，頂禮佛足後退坐在一旁，以美妙的伽他（Gāthā，偈頌）讚頌並請教：
『于學問達到究竟，善於斷除各種疑惑，如今請教您所應學習的，請為我解說如何修學。』 大仙（指佛陀）應慈悲傾聽，學問略而言之有三種：增上戒學、增上心學、增上慧學，應當於此三者修學。 應圓滿六支（六種成就），成就四樂住（四種安樂的住處），於四者各自修習四種行，智慧常保清凈。 最初善於安住根本，其次樂於心境寂靜，最後明辨聖見與惡見，相應與不相應。 首先清凈安樂的禪定，以及對於真諦的善巧，即于諸諦之中，應生起遠離和增長。 于各種學處中，有四種趣向和三種處所，遠離兩種趣向，于兩種趣向證得。 兩種安住，兩種種類，一種能夠趣向涅槃（Nirvana，寂滅）。 漸次以因緣為基礎，純粹或夾雜地修習。 最先遠離惡作（不善的行為），最後樂於成就圓滿。 諸學是為最初，於此學問聰慧明睿。 由此智慧修習清凈，清凈生起安樂而成就圓滿。 諸學是為中間，於此學問聰慧明睿。 從此心得解脫，永遠滅除各種戲論（虛妄的言論）。 諸學是為尊貴，於此學問聰慧明睿。 若行為趣向不凈，也趣向于善趣（好的去處）。 這種行為被稱為最初，應當知道這不是共同的（指不究竟）。 若行為趣向清凈，並非諸趣的究竟。 這種行為被稱為中間，應當知道也不是共同的（指不究竟）。 若行為趣向清凈，于諸趣達到究竟。 這種行為被稱為尊貴，應當知道這必定是共同的（指究竟）。 若有學（還在學習的人）或無學（已經完成學習的人），應當知道他們都是聰慧明睿的。 若有學或無學，應當知道他們也可能是愚夫。 若棄捨和攝受，也斷除粗重（粗大的煩惱），以及現見所知，這是受持三學。 若有緣或無緣，也細微或粗大顯現。 由受持遠離，言語啓發覺悟所引導。 最初
【English Translation】 English version Verses on Meaningful Topics (趣義伽他).
As stated in the sutra, once, the Great Brahma King (大梵天王) , the lord of the Sahā World (索訶世界), went to the World Honored One (世尊), bowed at the Buddha's feet, and sat to one side. He praised and requested teachings with beautiful verses (Gāthā, 伽他):
'Having reached the ultimate in learning, skillfully cutting through all doubts, I now request to learn what should be learned; please explain to me how to cultivate learning.' The Great Sage (大仙, referring to the Buddha) should listen well. Learning can be summarized into three aspects: enhanced discipline (增上戒學), enhanced concentration (增上心學), and enhanced wisdom (增上慧學). One should cultivate these three. One should perfect the six qualities (六支, six kinds of achievements), accomplish the four joyful abodes (四樂住, four pleasant dwellings), and cultivate four practices in each of the four. Wisdom should always be pure. Initially, dwell well in the fundamental; next, delight in the tranquility of the mind; finally, discern between holy views and evil views, corresponding and non-corresponding. First, purify the joyful concentration (靜慮), and be skillful in the Truths (諦). Then, within these Truths, one should generate distance and growth. Within the various fields of learning, there are four tendencies (趣) and three places (所). One should distance oneself from two tendencies and attain the other two. Two abidings, two kinds, one that can lead to Nirvana (涅槃, extinction). Gradually, based on conditions, cultivate purely or mixed. First, distance oneself from evil deeds (惡作), and finally, delight in accomplishing perfection. These learnings are the beginning; be wise and intelligent in this learning. Through this wisdom, cultivate purity; purity gives rise to joy and accomplishes perfection. These learnings are the middle; be wise and intelligent in this learning. From this, the mind is liberated, and all fabrications (戲論, false discourses) are forever extinguished. These learnings are the most venerable; be wise and intelligent in this learning. If the practice leads to impurity, it also leads to a good realm (善趣). This practice is said to be the beginning; know that this is not shared (not ultimate). If the practice leads to purity, it is not the ultimate of all realms. This practice is said to be the middle; know that this is also not shared (not ultimate). If the practice leads to purity, it reaches the ultimate in all realms. This practice is said to be the most venerable; know that this is certainly shared (ultimate). If there are learners (有學) or non-learners (無學), know that they are both wise and intelligent. If there are learners or non-learners, know that they may also be fools. If one abandons and embraces, and also cuts off the coarse burdens (粗重, gross afflictions), and directly sees what is known, this is upholding the three learnings. If there are conditions or no conditions, and also subtle or coarse manifestations. Through upholding and distancing, speech inspires awakening. Initially
學唯有一 第二學二種 第三學具三 慧者皆超越 不毀壞尸羅 于學誓能順 軌範無譏論 於五處遠離 若無犯出離 無惡作惡作 于彼學尋求 及勤修彼行 終無有棄捨 命難亦無虧 常住正行中 隨毗柰耶轉 修治誓為先 亦修治凈命 二邊皆遠離 亦棄捨邪愿 于諸障礙法 終無有耽染 亂心法才生 尋當速遠離 非太沉太浮 恒善住正念 根本眷屬凈 而修行梵行 應發勤精進 常堅固勇猛 恒修不放逸 五支善安住 當隱自諸善 亦發露眾惡 得諸衣服等 粗妙皆歡喜 少隨於世務 粗弊亦隨轉 受杜多功德 為寂離煩惱 當具足威儀 應量而攝受 終無有所為 詐現威儀相 不自說實德 亦不令他說 雖有所方求 而非現異相 從他邊乞求 終不強威逼 以法而獲得 得已不輕毀 不耽著利養 及所有恭敬 亦不執諸見 增益與損減 不著順世間 無義文咒術 亦不樂畜積 無義長衣缽 恐增諸煩惱 不染習居家 為凈修智慧 當親近賢聖 不畜朋友家 恐發憂悲亂 能生苦煩惱 才起尋遠離 不受于信施 恐加害瘡皰 于如來正法 嘗無有棄
舍 於他愆犯中 無功用安樂 常省自過失 知已速發露 若犯于所犯 當如法出離 所應營事中 能勇勵自作 于佛及弟子 威德與言教 一切皆信受 觀大罪不謗 于極甚深法 不可思度處 能捨舊師宗 不堅執自見 常樂居遠離 及邊際臥具 恒修習善法 堅精進勇猛 無有欲生欲 不憎惡憎惡 離睡眠睡眠 時不居寂靜 離惡作惡作 無希慮希慮 一切種恒時 成就正方便 引發與覺悟 及和合所結 有相若親昵 亦多種喜樂 侵逼極親昵 名虛妄分別 能生於欲貪 智者當遠離 諸欲令無飽 眾多所共有 是非法因緣 能增長貪慾 賢聖所應離 速趣于壞滅 仗托于眾緣 危逸所依地 諸欲如枯骨 亦如軟肉段 如草炬相似 猶如大火坑 譬如蟒毒蛇 亦如夢所見 如借莊嚴具 如樹端熟果 如是知諸欲 都不應耽樂 當聽聞正法 常思惟修習 先觀見粗靜 次於修一向 舍煩惱粗重 于斷生欣樂 于諸相觀察 得加行究竟 能離欲界欲 及離色界欲 入真諦現觀 能離一切欲 證現法涅槃 及余依永盡
于學到究竟。善斷諸疑網。今請學所學修學
【現代漢語翻譯】 現代漢語譯本 捨棄他人的過錯，不執著于無益的安樂， 常常反省自己的過失，知道后迅速懺悔。 如果犯了錯誤，應當如法懺悔改正。 在應該做的事情上，能夠勇敢努力地親自去做。 對於佛（Buddha）以及佛的弟子（disciples），他們的威德和言教， 一切都信受奉行，看到大的罪過也不誹謗。 對於極其深奧的佛法，不可思議之處， 能夠捨棄舊的師承宗派，不固執自己的見解。 常常喜歡居住在遠離喧囂的地方，以及偏僻的住所， 恒常修習善良的法，堅定精進勇猛。 沒有已經生起的慾望再生起，不憎恨已經生起的憎恨。 遠離昏睡和睡眠，不在寂靜的時候昏沉。 遠離後悔和惡作，沒有希望和顧慮。 在一切情況下，恒常成就正確的方便， 引發智慧和覺悟，以及和合所結的善緣。 對於有相的事物如果過於親昵，也會產生多種喜樂， 過度親昵的侵擾，名為虛妄分別。 能生起慾望和貪婪，智者應當遠離。 諸多的慾望令人無法滿足，為眾多人所共有， 是產生非法行為的因緣，能增長貪慾。 賢聖之人應當遠離，慾望會迅速走向壞滅。 依靠眾多的因緣，是危險和放逸的依處。 諸多的慾望如同枯骨，也如同柔軟的肉塊， 如同草把火炬相似，猶如巨大的火坑。 譬如蟒蛇的毒，也如同夢中所見， 如同借來的裝飾品，如同樹枝頂端的成熟果實。 像這樣認知諸多的慾望，都不應該沉溺於享樂。 應當聽聞正法，常常思維和修習， 先觀察到粗糙和寂靜，其次專注于修習。 捨棄煩惱的粗重，對於斷除煩惱生起欣喜和快樂。 對於諸多的現象進行觀察，得到加行道的究竟。 能夠遠離欲界的慾望，以及遠離色界的慾望， 進入真諦的現觀，能夠遠離一切的慾望。 證得現世的涅槃（Nirvana），以及余依永盡的涅槃。
在學法上達到究竟，善於斷除各種疑惑。現在請教所學和修學。
【English Translation】 English version Abandoning the faults of others, not clinging to useless pleasures, Constantly reflecting on one's own faults, quickly confessing upon knowing them. If one commits a mistake, one should repent and correct it according to the Dharma. In matters that should be done, one should be brave and diligent in doing them personally. Towards the Buddha (Buddha) and the disciples (disciples) of the Buddha, their majestic virtue and teachings, Accepting and practicing everything with faith, not slandering even when seeing great faults. Regarding the extremely profound Dharma, the inconceivable places, Being able to abandon old teachers and sects, not stubbornly clinging to one's own views. Always delighting in dwelling in secluded places, and remote lodgings, Constantly practicing virtuous Dharmas, being steadfast, diligent, and courageous. Not allowing desires that have already arisen to arise again, not hating hatred that has already arisen. Staying away from drowsiness and sleep, not being drowsy during times of quietude. Staying away from regret and misdeeds, without hope or worry. In all circumstances, constantly accomplishing the right means, Inspiring wisdom and awakening, and the good connections formed by harmony. If one is too intimate with things that have form, it will also produce various joys, Excessive intimacy and intrusion are called false discriminations. It can give rise to desire and greed, which the wise should stay away from. Numerous desires are unsatisfying, shared by many, They are the cause of illegal behavior, which can increase greed. Sages should stay away from desires, which will quickly lead to destruction. Relying on numerous causes and conditions, it is a place of danger and negligence. Numerous desires are like dry bones, and also like soft pieces of meat, Similar to a torch made of grass, like a huge fire pit. Like the venom of a python, also like what is seen in a dream, Like borrowed ornaments, like ripe fruits at the end of a branch. Knowing numerous desires in this way, one should not indulge in enjoyment. One should listen to the right Dharma, constantly contemplate and practice, First observing the coarse and the quiet, then focusing on practice. Abandoning the heaviness of afflictions, giving rise to joy and happiness in cutting off afflictions. Observing numerous phenomena, attaining the ultimate of the stage of application. Being able to stay away from the desires of the desire realm, and stay away from the desires of the form realm, Entering the direct perception of the true meaning, being able to stay away from all desires. Attaining Nirvana (Nirvana) in this life, and the Nirvana of the complete exhaustion of residual attachments.
Attaining the ultimate in learning the Dharma, being good at cutting off various doubts. Now, please teach what has been learned and practiced.
為我說者。於此頌中。大梵天王先贊世尊。后興請問。贊世尊者。謂於一切學中已得第一究竟。此依自利行圓滿不共德說。又能善斷展轉所生一切疑網。此依利他行圓滿不共德說。興請問者。何等為學。學有幾種。云何于彼當修學耶。
是故世尊意。為策勵怖多所作懈怠眾生。總攝一切。略說三學。故次告曰大仙應善聽。學略有三種。增上戒心慧。于彼當修學。此中顯示。依戒心慧。若散亂者。令不散亂。方便為說增上戒學。心未定者。為令得定方便為說增上心學。心已得定未解脫者。為令解脫方便為說增上慧學。由此因緣。諸修行者。一切所作皆得究竟。此顯世尊密意宣說一切諸學無不攝在此三學中。
又為顯示于諸學中由此方便成辦所學。故次說言應圓滿六支四樂住成就。於四各四行。智慧常清凈。今此頌中。如其次第顯示成辦三學方便。應圓滿六支者。應依增上戒學方便修學。何等六支。一安住凈尸羅。二守護別解脫律儀。三軌則圓滿。四所行圓滿。五于諸小罪見大怖畏。六受學學處。如是六支顯示四種尸羅清凈。安住凈尸羅者。是所依根本。守護別解脫律儀者。顯示出離。尸羅清凈。為求解脫而出離故。軌則所行俱圓滿者。此二顯示無所譏毀尸羅清凈。于諸小罪見大怖畏者。顯無穿缺尸羅清凈。
【現代漢語翻譯】 現代漢語譯本：為我說者（指說法的人）。在這段頌文中，大梵天王（Mahābrahmā，佛教護法神）首先讚歎世尊（佛陀），然後提出請問。讚歎世尊，是說他在一切學問中已經獲得第一和究竟的成就。這是依據自利修行圓滿的不共功德而說的。又能夠善於決斷輾轉產生的一切疑問和迷惑。這是依據利他修行圓滿的不共功德而說的。提出請問，是問：什麼是學？學有幾種？應該如何修學這些學問呢？ 因此，世尊的用意，是爲了策勵那些因為事務繁多而懈怠的眾生，總括一切，簡略地說出三種學問。所以接著告訴大仙（Mahādeva，對修行者的尊稱）應該好好聽著。學問大致有三種：增上戒學（Adhisīla-sikkhā，提升戒律的學問），增上心學（Adhicitta-sikkhā，提升禪定的學問），增上慧學（Adhipaññā-sikkhā，提升智慧的學問）。應該修學這些學問。這裡顯示，依靠戒、定、慧，對於散亂的人，使他們不再散亂，方便地宣說增上戒學。對於心沒有安定的人，爲了使他們獲得安定，方便地宣說增上心學。對於心已經安定但沒有解脫的人，爲了使他們解脫，方便地宣說增上慧學。由於這個因緣，所有修行者，一切所作所為都能夠得到究竟的成就。這顯示世尊秘密地宣說一切學問沒有不包含在這三種學問之中的。 又爲了顯示在各種學問中，通過這些方法成就所學，所以接著說：『應圓滿六支，四樂住成就，於四各四行，智慧常清凈。』現在這段頌文中，按照次第顯示成就三種學問的方法。『應圓滿六支』，是說應該依靠增上戒學的方便來修學。哪六支呢？一是安住于清凈的戒律（Śīla，行爲規範），二是守護別解脫律儀（Prātimokṣa，防止墮落的戒律），三是軌則圓滿（行為舉止合乎規範），四是所行圓滿（行為符合戒律），五是對待小罪也像對待大罪一樣心懷畏懼，六是受持和學習學處（Sikkhāpada，戒條）。這六支顯示四種戒律清凈。『安住凈尸羅』，是所依止的根本。『守護別解脫律儀』，顯示出離。戒律清凈，是爲了求解脫而出離。『軌則所行俱圓滿』，這兩者顯示沒有可以被人譏諷譭謗的戒律清凈。『于諸小罪見大怖畏』，顯示沒有缺漏的戒律清凈。
【English Translation】 English version: The speaker is me. In this verse, Mahābrahmā (the Great Brahma King) first praises the World Honored One (Buddha), and then raises a question. Praising the World Honored One means that he has attained the first and ultimate achievement in all learning. This is based on the uncommon merits of perfect self-benefit practice. Moreover, he is able to skillfully resolve all doubts and confusions that arise from various sources. This is based on the uncommon merits of perfect altruistic practice. Raising a question asks: What is learning? How many kinds of learning are there? How should one cultivate and study them? Therefore, the intention of the World Honored One is to encourage those beings who are lazy due to being overwhelmed with tasks, to summarize everything, and briefly explain the three learnings. So he then tells the great sage (Mahādeva, a respectful term for practitioners) to listen carefully. There are roughly three kinds of learning: Adhisīla-sikkhā (higher training in morality), Adhicitta-sikkhā (higher training in mind), and Adhipaññā-sikkhā (higher training in wisdom). One should cultivate and study these learnings. This shows that, relying on morality, concentration, and wisdom, for those who are distracted, to make them no longer distracted, the higher training in morality is conveniently explained. For those whose minds are not settled, in order to make them attain stability, the higher training in mind is conveniently explained. For those whose minds are already settled but not liberated, in order to liberate them, the higher training in wisdom is conveniently explained. Due to this cause, all practitioners, everything they do can attain ultimate achievement. This shows that the World Honored One secretly proclaims that all learnings are included in these three learnings. Furthermore, in order to show that through these methods, one can accomplish what is learned in various learnings, it is then said: 'One should perfect the six branches, accomplish the four joyful abidings, in each of the four, four practices, wisdom is always pure.' Now, in this verse, the methods for accomplishing the three learnings are shown in order. 'One should perfect the six branches' means that one should cultivate and study relying on the means of higher training in morality. What are the six branches? First, abiding in pure Śīla (moral conduct), second, guarding the Prātimokṣa (vows of individual liberation), third, perfect conduct, fourth, perfect behavior, fifth, seeing great fear in small offenses, sixth, receiving and learning the Sikkhāpada (precepts). These six branches show the four kinds of purity of morality. 'Abiding in pure Śīla' is the fundamental basis. 'Guarding the Prātimokṣa' shows renunciation. Purity of morality is for renouncing and seeking liberation. 'Perfect conduct and perfect behavior' show the purity of morality that cannot be criticized or slandered. 'Seeing great fear in small offenses' shows the purity of morality without flaws.
受學學處者。顯無顛倒尸羅清凈。如是六支極圓滿故。增上戒學。與余方便作所依止。四樂住成就者。顯示增上心學方便。四種靜慮名四心住。現法樂住故名為樂。於四各四行智慧常清凈者。依增上慧學說。謂于苦集滅道四聖諦中。一一皆有四行。即無常等。增上慧學由此凈智之所顯故。
初善住根本。次樂心寂靜。后聖見惡見。相應不相應者。此頌顯示增上三學次第生起。根本者。謂增上戒。由后二種是此初學所流類故。既具尸羅由無悔等。次第修習能得第二心樂靜定。心得定者見如實故。能得第三成就聖見遠離惡見。
先凈樂靜慮。及於諦善巧。即于諸諦中。應生遠增長者。此頌顯示三學次第清凈差別。先凈者是初學。樂靜慮者是第二學。于諦善巧者是第三學。又于如是諦善巧中。應生者。謂道諦。應生起故。應遠者。謂苦集諦。應遠離故。應增長者。謂滅諦。軟中上品煩惱次第。數數漸斷。增長滅故。
于諸學處中。有四趣三所。遠離於二趣。於二趣證得者。此頌顯示于增上戒心慧學處。由所修學有成敗故。隨其所應。所得果報四趣差別。謂于欲界人天所攝所有善趣。是增上戒成所得果。即于欲界余趣所攝所有惡趣。是增上戒敗所得果。色無色界天趣所攝所有上趣。是增上心果。三界所不攝
【現代漢語翻譯】 現代漢語譯本 對於學習學處的人來說，這表明了沒有顛倒的戒律是清凈的。像這樣六支都極圓滿的緣故，增上戒學，與其餘方便作為所依賴的基礎。四樂住成就的人，顯示了增上心學的方便。四種靜慮被稱為四心住。因為在當下就能體驗到快樂的安住，所以稱為樂。對於四種（苦、集、滅、道）各自的四行（無常、苦、空、無我等）智慧常常清凈的人，是依據增上慧學來說的。也就是說，在苦、集、滅、道四聖諦中，每一個都有四行，即無常等。增上慧學由此清凈智慧所顯現的緣故。
最初善住根本，其次是快樂的心寂靜，最後是聖見與惡見，相應與不相應。這首偈頌顯示了增上三學次第生起。根本指的是增上戒。因為后兩種（增上心學和增上慧學）是這最初的戒學所流出的類別。既然具備了戒律，由於沒有後悔等，次第修習就能得到第二種心樂靜定。心得到禪定的人因為能如實地觀察事物，就能得到第三種成就聖見，遠離惡見。
首先是清凈的快樂靜慮，以及對於真諦的善巧。也就是在各種真諦中，應該生起、遠離、增長。這首偈頌顯示了三學次第清凈的差別。首先清凈的是初學（增上戒學）。快樂靜慮指的是第二學（增上心學）。對於真諦的善巧指的是第三學（增上慧學）。又在像這樣的對於真諦的善巧中，應該生起的是道諦，因為應該生起（修道）的緣故。應該遠離的是苦諦和集諦，因為應該遠離（苦因和苦果）的緣故。應該增長的是滅諦，因為軟、中、上品煩惱次第地、數數地逐漸斷除，增長了滅的緣故。
在各種學處中，有四種去處、三種處所。遠離兩種去處，在兩種去處證得。這首偈頌顯示了在增上戒、心、慧學處中，由於所修學的有成敗，隨著各自所應得的，所得的果報有四趣的差別。所說的在欲界人天所攝的所有善趣，是增上戒成就所得的果。即在欲界其餘趣所攝的所有惡趣，是增上戒失敗所得的果。色界和無色界天趣所攝的所有上趣，是增上心的果。三界所不攝
【English Translation】 English version For those who are learning the trainings, it shows that the precepts without inversion are pure. Because these six branches are extremely complete, the higher training in discipline, along with other skillful means, serves as a basis of reliance. Those who have achieved the four joyful abidings demonstrate the skillful means of higher training in mind. The four dhyanas (meditative absorptions) are called the four abidings of the mind. Because one can experience joyful abiding in the present, it is called joy. For those whose wisdom regarding the four aspects (impermanence, suffering, emptiness, selflessness, etc.) of each of the four (Noble Truths of suffering, origin, cessation, and path) is always pure, this is spoken of in accordance with the higher training in wisdom. That is to say, within each of the Four Noble Truths of suffering, origin, cessation, and path, there are four aspects, namely impermanence, etc. The higher training in wisdom is manifested by this pure wisdom.
Initially, well-abiding in the root; secondly, joyful mind tranquility; lastly, noble view and evil view, corresponding and not corresponding. This verse shows the sequential arising of the three higher trainings. The root refers to the higher discipline. Because the latter two (higher training in mind and higher training in wisdom) are categories that flow from this initial training in discipline. Since one possesses discipline, due to the absence of regret, etc., by practicing sequentially, one can attain the second, joyful mind tranquility. Those whose minds have attained samadhi (concentration) can attain the third, achieving noble view and abandoning evil view, because they can see things as they truly are.
First, purify joyful dhyana; and be skillful in the Truths. That is, within the various Truths, one should generate, abandon, and increase. This verse shows the differences in the sequential purification of the three trainings. First, purification is the initial training (higher training in discipline). Joyful dhyana refers to the second training (higher training in mind). Skillfulness in the Truths refers to the third training (higher training in wisdom). Furthermore, within such skillfulness in the Truths, what should be generated is the Truth of the Path, because it should be generated (cultivated). What should be abandoned are the Truths of Suffering and Origin, because they should be abandoned (the causes and results of suffering). What should be increased is the Truth of Cessation, because the subtle, middling, and coarse afflictions are gradually and repeatedly severed, increasing cessation.
Within the various trainings, there are four destinies and three places. Abandoning two destinies, attaining in two destinies. This verse shows that within the trainings of higher discipline, mind, and wisdom, due to the success or failure of what is practiced, according to what is appropriate, the resulting karmic consequences have four destinies. What is said to be all the good destinies encompassed by humans and gods in the desire realm is the result of achieving higher discipline. Namely, all the evil destinies encompassed by the remaining destinies in the desire realm are the result of failing in higher discipline. All the higher destinies encompassed by the form and formless realm heavens are the result of higher mind. Not encompassed by the three realms
涅槃趣。是增上慧果。于如是諸趣中。遠離前二善趣惡趣已。應證后二上趣及涅槃趣。此言顯示世出世間二道所得。
二安住二種。一能趣涅槃。漸次為因緣。純雜而修習者。於此頌中。顯示最初增上戒學增上心學。漸次能為增上心學增上慧學安住因緣。顯示中間增上慧靜慮律儀所攝增上戒學能為二種安住因緣。顯示最上一種能為涅槃安住因緣。當知。此中顯示修習若別若總隨其所應。
最先離惡作。最後樂成滿。諸學是為初。於此學聰睿者。此頌顯示由增上戒學以無悔等漸次修習為後轉因。由此智修凈。凈生樂成滿。諸學是為中。於此學聰睿者。此頌顯示由增上心學修所成慧最勝善根漸次生故為最上學因。
從此心解脫。永滅諸戲論。諸學是為尊。於此學聰睿者。此頌顯示由增上慧學能為最勝涅槃果因。
若行趣不凈。亦趣于善趣。是行說為初。當知此非共者。此頌顯示增上戒學若有敗毀為惡趣因。若能成立為善趣因。此是不共離后二學亦能成立故。若行趣清凈。非諸趣究竟。是行說為中。當知亦非共者。此頌顯示中間學行離欲界欲得清凈故名趣清凈。未能盡離上界欲故。亦未永拔欲隨眠故。不得名為于諸趣中究竟清凈。此離最上。亦能成辦故名不共。非離最初。若行趣清凈。于諸趣究竟
【現代漢語翻譯】 現代漢語譯本 涅槃趣（Nirvana path，通往涅槃的道路）是增上慧（higher wisdom）的果報。在這些趣（paths，道路）中，遠離了前兩種善趣（good paths）和惡趣（evil paths）之後，應當證得后兩種上趣（higher paths）和涅槃趣。這句話顯示了世間和出世間兩種道路所能獲得的成就。
兩種安住（abidings，止住）有兩種。一種能夠趨向涅槃，通過漸次作為因緣，純粹或夾雜地修習。在這首偈頌中，顯示了最初的增上戒學（higher discipline learning）和增上心學（higher mind learning），漸次能夠成為增上心學和增上慧學（higher wisdom learning）安住的因緣。顯示了中間的增上慧、靜慮（meditative concentration）和律儀（moral conduct）所攝的增上戒學，能夠成為兩種安住的因緣。顯示了最上的一種能夠成為涅槃安住的因緣。應當知道，這裡顯示了修習，無論是分別修習還是總體修習，都隨其所應。
最先遠離惡作（bad deeds），最後樂於成就圓滿。諸學是為初，於此學聰睿者。這首偈頌顯示了由增上戒學以無悔（remorse-free）等漸次修習作為後來的轉因。由此智慧修習清凈，清凈產生樂於成就圓滿。諸學是為中，於此學聰睿者。這首偈頌顯示了由增上心學修所成慧（wisdom attained through cultivation）的最勝善根漸次生起，作為最上學的因。
從此心解脫，永滅諸戲論（all fabrications）。諸學是為尊，於此學聰睿者。這首偈頌顯示了由增上慧學能夠成為最勝涅槃果的因。
如果行為趨向不凈，也會趨向于善趣。這種行為被稱為初，應當知道這不是共同的。這首偈頌顯示了增上戒學如果敗壞，就會成為惡趣的因；如果能夠成立，就會成為善趣的因。這是不共同的，因為離開后兩種學也能成立。如果行為趨向清凈，但不是諸趣的究竟。這種行為被稱為中，應當知道也不是共同的。這首偈頌顯示了中間的學行離開欲界（desire realm）的慾望，因此得到清凈，所以名為趨向清凈。因為未能完全離開上界（higher realms）的慾望，也未能永遠拔除慾望的隨眠（latent tendencies），所以不能被稱為在諸趣中究竟清凈。這離開最上，也能成就，所以名為不共同。並非離開最初。如果行為趨向清凈，就在諸趣中究竟。
【English Translation】 English version Nirvana path is the result of higher wisdom. Among these paths, having distanced oneself from the first two, the good paths and the evil paths, one should attain the latter two, the higher paths and the Nirvana path. This statement reveals the attainments of both worldly and transcendental paths.
The two abidings are of two kinds. One is capable of leading to Nirvana, gradually as a cause and condition, cultivated purely or mixed. In this verse, it shows that the initial higher discipline learning and higher mind learning can gradually become the cause and condition for the abiding of higher mind learning and higher wisdom learning. It shows that the intermediate higher wisdom, meditative concentration, and higher discipline learning contained within moral conduct can become the cause and condition for the two abidings. It shows that the highest one can become the cause and condition for the abiding of Nirvana. It should be known that this shows cultivation, whether cultivated separately or as a whole, as appropriate.
First, abandon bad deeds; finally, rejoice in the accomplishment of fulfillment. These learnings are the beginning; the wise are learned in this. This verse shows that the gradual cultivation of higher discipline learning with remorse-free, etc., becomes the cause for later transformation. Through this, wisdom cultivation is purified, and purity gives rise to the joy of accomplishment and fulfillment. These learnings are the middle; the wise are learned in this. This verse shows that the most excellent roots of goodness, gradually arising from the wisdom attained through the cultivation of higher mind learning, become the cause for the highest learning.
From this, the mind is liberated, and all fabrications are extinguished forever. These learnings are the most venerable; the wise are learned in this. This verse shows that higher wisdom learning can become the cause for the most excellent result of Nirvana.
If conduct leads to impurity, it also leads to good paths. This conduct is called the beginning; it should be known that this is not shared. This verse shows that if higher discipline learning is corrupted, it becomes the cause of evil paths; if it can be established, it becomes the cause of good paths. This is not shared because it can be established even without the latter two learnings. If conduct leads to purity, but not the ultimate of all paths. This conduct is called the middle; it should be known that this is also not shared. This verse shows that the intermediate conduct of learning departs from the desires of the desire realm, thus attaining purity, and is therefore called leading to purity. Because it has not completely departed from the desires of the higher realms, nor has it permanently uprooted the latent tendencies of desire, it cannot be called ultimately pure among all paths. This, apart from the highest, can also accomplish, and is therefore called not shared. Not apart from the beginning. If conduct leads to purity, it is ultimate among all paths.
。是行說為尊。當知此必共者。此頌顯示最上學行三界諸欲皆遠離故。亦能永拔諸隨眠故。于諸趣中最為究竟。不離前二能為獨成辦故。名必共。
若有學無學。當知並聰睿者。此初半頌。顯示於三學中聰睿者相。有正學故無邪學故。
若有學無學。當知並愚夫者。此後半頌。顯示於三學中愚夫之相。有邪學故無正學故。
若棄捨攝受。亦斷除粗重。及現見所知。是受持三學者。此頌顯示若能棄捨家親屬等所攝受故。若能斷除三摩地障諸粗重故。若能現見四聖諦相所知理故。如其次第三學成滿。
若有緣無緣。亦細粗顯現者。此初半頌。顯后二學及最初學。如其次第有緣無緣細粗差別。由受持遠離。言發悟所引者。此後半頌。顯初中后如其次第引發因緣。謂誓期所引故。身心遠離所引故。由他言音內正思惟所引故。初學唯有一。第二學二種。第三學具三。慧者皆超越者。此頌顯示初一不共。中不離初。上不離二。超彼一切。當知無學是阿羅漢。不毀壞尸羅。于學誓能順。軌範無譏論。於五處遠離者。此後顯示受持戒相。不毀壞尸羅于學者。謂安住凈戒。誓能順者。謂守護別解脫律儀。軌範無譏論者。謂軌則無犯。於五處遠離者。謂所行無犯。略有五處。諸苾芻等。非所應行。謂王家。唱令家
【現代漢語翻譯】 現代漢語譯本：是說這種行為最為尊貴。應當知道這是必定共同的行為。這首偈頌顯示了最上等的學習和修行，因為它遠離了三界的所有慾望，也能夠永遠拔除所有的隨眠（煩惱）。在所有趣向中，這是最為究竟的。因為它不離開前兩種（戒和定）而能夠獨自成就，所以被稱為『必定共同』。
如果存在有學和無學（指修行階段），應當知道他們都是聰慧的人。這前半首偈頌顯示了在戒、定、慧三學中，聰慧者的特徵。因為他們有正確的學習，所以沒有邪惡的學習。
如果存在有學和無學，應當知道他們也是愚笨的人。這後半首偈頌顯示了在三學中，愚笨者的特徵。因為他們有邪惡的學習，所以沒有正確的學習。
如果能夠捨棄（對家親眷屬的）攝受，也能夠斷除粗重（指煩惱），以及現見所知（指對四聖諦的理解），這就是受持三學者。這首偈頌顯示瞭如果能夠捨棄對家親眷屬等的攝受，如果能夠斷除三摩地（禪定）的障礙——各種粗重，如果能夠現見四聖諦的相狀和所知之理，那麼就能依次成就戒、定、慧三學。
如果存在有緣（指有依靠）和無緣（指無依靠），以及細微和粗顯的顯現，這前半首偈頌顯示了后兩學（定和慧）以及最初的學（戒），依次存在有緣和無緣、細微和粗顯的差別。由受持和遠離，以及言語發悟所引導。這後半首偈頌顯示了初、中、后三學依次引發的因緣。即由誓願和期望所引導，由身心遠離所引導，由他人言語和內心正確思惟所引導。初學只有一種（指戒），第二學有兩種（指身和心的遠離），第三學具備三種（指由他人的言語和內心的正確思惟所引導）。有智慧的人都能夠超越（這些階段）。這首偈頌顯示了最初的（戒）是不共的，中間的（定）不離開最初的（戒），上面的（慧）不離開中間的（定和慧）。超越這一切，應當知道無學就是阿羅漢（Arhat），不毀壞尸羅（Śīla，戒律），對於學習誓願能夠順從，行爲規範沒有可以指責的地方，對於五處（不應行的地方）遠離。這後面顯示了受持戒律的相狀。不毀壞尸羅于學者，是指安住于清凈的戒律。誓能順者，是指守護別解脫律儀（Prātimokṣa）。軌範無譏論者，是指行爲規範沒有犯戒之處。於五處遠離者，是指所行之處沒有犯戒之處。略有五處，是諸位苾芻（Bhikṣu，比丘）等不應該去的地方，即王家、唱令家。
【English Translation】 English version: It is said that this conduct is the most venerable. It should be known that this is necessarily a common practice. This verse reveals the supreme learning and practice, because it is far from all desires of the three realms, and can also permanently eradicate all latent tendencies (afflictions). Among all destinies, this is the most ultimate. Because it does not depart from the former two (morality and concentration) and can be accomplished independently, it is called 'necessarily common'.
If there are those with learning and those without learning (referring to stages of practice), it should be known that they are all intelligent. This first half of the verse reveals the characteristics of the intelligent among the three learnings of morality, concentration, and wisdom. Because they have correct learning, they do not have evil learning.
If there are those with learning and those without learning, it should be known that they are also foolish. This latter half of the verse reveals the characteristics of the foolish among the three learnings. Because they have evil learning, they do not have correct learning.
If one can abandon attachment (to family and relatives), and also eliminate coarseness (referring to afflictions), and directly see what is knowable (referring to understanding the Four Noble Truths), this is upholding the three learnings. This verse reveals that if one can abandon attachment to family and relatives, if one can eliminate the obstacles to Samādhi (concentration)—various coarsenesses, if one can directly see the characteristics of the Four Noble Truths and the principles of what is knowable, then one can successively accomplish the three learnings of morality, concentration, and wisdom.
If there are conditions (referring to reliance) and no conditions (referring to non-reliance), as well as subtle and coarse manifestations, this first half of the verse reveals that the latter two learnings (concentration and wisdom) and the initial learning (morality) successively have differences of conditions and no conditions, subtlety and coarseness. Guided by upholding and distancing, and by words and awakening. This latter half of the verse reveals the causes and conditions that successively give rise to the initial, middle, and final learnings. That is, guided by vows and expectations, guided by the distancing of body and mind, guided by the words of others and correct inner contemplation. The initial learning has only one (referring to morality), the second learning has two (referring to the distancing of body and mind), the third learning has three (referring to being guided by the words of others and correct inner contemplation). Those with wisdom can all transcend (these stages). This verse reveals that the initial (morality) is uncommon, the middle (concentration) does not depart from the initial (morality), the above (wisdom) does not depart from the middle (concentration and wisdom). Transcending all of this, it should be known that the one without learning is an Arhat (Arhat), does not violate Śīla (Śīla, precepts), is able to comply with the vows of learning, has no faults in conduct, and is distant from the five places (places where one should not go). This later part reveals the characteristics of upholding the precepts. 'Does not violate Śīla in learning' means abiding in pure precepts. 'Able to comply with vows' means guarding the Prātimokṣa (Prātimokṣa). 'No faults in conduct' means there are no violations in conduct. 'Distant from the five places' means there are no violations in the places one goes. Briefly, there are five places that Bhikṣus (Bhikṣu, monks) and others should not go to, namely, the royal family, the place of proclamation.
。酤酒家。倡穢家。旃茶羅及羯恥那家。唱令家者。謂屠羊等。由遍宣告。此屠羊等。成極重罪。多造惡業。殺害羊等故。
若無犯出離。無惡作惡作者。顯示于諸小罪見大怖畏。如其出離亦無惡作。如其惡作亦無有犯。于彼學尋求。及勤修彼行者。顯示受學學處終無有棄捨。命難亦無虧。常住正行中。隨毗柰耶轉者。此頌四句。如其次第顯示常尸羅性。堅尸羅性。恒所作性。恒隨轉性。修治誓為先。亦修治凈命者。此初半頌。顯示軌範及命清凈。由諸軌範先發誓願。方乃修行。故名為誓。二邊皆遠離。亦棄捨邪愿者。此後半頌。顯示遠離受用欲樂自苦二邊。及棄捨生天等愿故尸羅清凈。
于諸障礙法。終無有耽染。亂心法才生。尋當速遠離者。此頌顯示于諸根門不守護等障礙清凈。所學法中不見功德。無耽染故。于諸不善欲恚尋等擾亂意法。雖暫生已即除遣故學得清凈。
非太沉太浮。恒善住正念。根本眷屬凈。而修行梵行者。此頌顯示遠離微劣惡作故。遠離非處惡作故。遠離失念故。于究竟時及方便時。修行梵行皆得清凈。
瑜伽師地論卷第十六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第十七
彌勒菩薩說
三藏法師玄奘奉 詔譯本
【現代漢語翻譯】 現代漢語譯本： 酤酒家（賣酒的人家），倡穢家（從事不凈職業的人家），旃茶羅（Cāṇḍāla，屠夫或賤民）及羯恥那家（kaṭhina，製革匠人家），唱令家（發佈命令的人家），指屠羊等。由於普遍宣告，這些屠羊等行為構成了極重的罪過，因為他們大量製造惡業，殺害羊等動物。 若沒有違犯出離，沒有作惡的行為，（修行者）應在小罪中見到大恐怖，如同出離一樣沒有作惡。如同作惡一樣沒有違犯，對於這些學處要尋求，並且勤奮地修行。這顯示了受持學處最終不會有棄捨，即使面臨生命危險也不會虧損，常住在正行之中，隨順毗柰耶（Vinaya，戒律）而行。這首偈頌的四句，依次顯示了常尸羅性（sthirasīlatā，常住戒行），堅尸羅性（dṛḍhasīlatā，堅定戒行），恒所作性（nityakṛtyatā，恒常所作），恒隨轉性（nityānuparivartanatā，恒常隨順）。修治誓為先，也修治凈命，這前半句偈頌顯示了軌範（guiding principles）和命清凈（ājeevasuddhi，生活清凈）。由於各種軌範首先發起誓願，然後才修行，所以稱為誓。二邊都遠離，也棄捨邪愿，這後半句偈頌顯示了遠離受用欲樂和自苦兩種極端，以及棄捨生天等願望，因此尸羅（śīla，戒律）清凈。 對於各種障礙法，始終沒有耽染，亂心法才一生起，應當迅速遠離。這首偈頌顯示了對於諸根門不守護等障礙的清凈。因為在所學法中沒有見到功德，所以沒有耽染。對於各種不善的欲、恚（huì，嗔恨）尋（vitarka，尋思）等擾亂意念的法，即使暫時生起也立即去除，因此學得清凈。 不太沉溺也不太浮躁，恒常安住在正念中，根本和眷屬都清凈，而修行梵行。這首偈頌顯示了遠離微小的惡作，遠離非處的惡作，遠離失念，在究竟時和方便時，修行梵行都得到清凈。 《瑜伽師地論》卷第十六 《瑜伽師地論》卷第十七 彌勒菩薩說 三藏法師玄奘奉 詔譯本
【English Translation】 English version: 'Gūjǐujiā' (the family that sells alcohol), 'chànghuìjiā' (the family engaged in impure professions), 'Cāṇḍāla' (Cāṇḍāla, butcher or outcast) and 'kaṭhina jiā' (kaṭhina, the family of leather workers), 'chànglìngjiā' (the family that issues orders), referring to those who slaughter sheep, etc. Because of widespread announcement, these acts of slaughtering sheep, etc., constitute extremely heavy sins, because they create a large amount of evil karma by killing sheep and other animals. If there is no violation of renunciation, and no evil deeds are committed, (the practitioner) should see great fear in small sins, just as there is no evil deed in renunciation. Just as there is evil deed, there is no violation. One should seek these trainings and diligently practice them. This shows that upholding the trainings will ultimately not be abandoned, and even in the face of life-threatening dangers, there will be no loss. One should constantly abide in right conduct and follow the Vinaya (Vinaya, monastic rules). The four lines of this verse sequentially show 'sthirasīlatā' (sthirasīlatā, constant morality), 'dṛḍhasīlatā' (dṛḍhasīlatā, firm morality), 'nityakṛtyatā' (nityakṛtyatā, constant actions), and 'nityānuparivartanatā' (nityānuparivartanatā, constant compliance). 'Cultivating vows first, and also cultivating pure livelihood,' this first half of the verse shows the 'guiding principles' (guiding principles) and 'ājeevasuddhi' (ājeevasuddhi, purity of livelihood). Because various guiding principles first initiate vows, and then practice, it is called a vow. 'Both extremes are avoided, and evil wishes are abandoned,' this latter half of the verse shows the avoidance of the two extremes of indulging in sensual pleasures and self-mortification, as well as abandoning wishes for rebirth in heavens, thus 'śīla' (śīla, morality) is purified. Regarding all obstructing dharmas, there is never any attachment. As soon as a disturbing thought arises, it should be quickly abandoned. This verse shows the purity from obstructions such as not guarding the sense doors. Because no merit is seen in the learned dharmas, there is no attachment. Regarding all unwholesome desires, 'huì' (huì, hatred), 'vitarka' (vitarka, discursive thoughts), and other disturbing mental states, even if they arise temporarily, they are immediately removed, thus learning is purified. Not too immersed nor too agitated, constantly abiding in right mindfulness, with pure roots and retinue, one cultivates pure conduct. This verse shows the avoidance of subtle wrongdoings, the avoidance of wrongdoings in inappropriate places, and the avoidance of forgetfulness. In both ultimate and expedient times, the cultivation of pure conduct is purified. Yogācārabhūmi-śāstra, Volume 16 Yogācārabhūmi-śāstra, Volume 17 Said by Bodhisattva Maitreya Translated under imperial order by the Tripiṭaka Master Xuanzang
地分中思所成地第十一之二
應發勤精進。常堅固勇猛。恒修不放逸。五支善安住者。此頌顯示由被甲方便。無退精進故。修習五支。不放逸故。令所修學清凈殊勝。五支不放逸者。謂去來今先時所作及俱所行。
當隱自諸善。亦發露眾惡。得諸衣服等。粗妙皆歡喜。少隨於世務。粗弊亦隨轉。受杜多功德。為寂離煩惱者。此二頌中顯示遠離眷屬貪慾多欲不知足因故。及遠離多欲不知足障。凈學因故。學得清凈。
當具足威儀。應量而攝受。終無有所為詐現威儀相者。此頌顯示具足威儀故。不於他前詭現相故。凡所攝受善知量故。為修梵行資持壽命。有所受故。學得清凈。
不自說實德。亦不令他說。雖有所方求。而非現異相。從他邊乞求。終不強威逼。以法而獲得。得已不輕毀者。此二頌中顯示遠離綺言說故。詭現相故。強威逼故。以所得利轉招利故。令所修學清凈殊勝。
不耽著利養。及所有恭敬。亦不執諸見。增益與損減者。此頌顯示不耽著利養恭敬故。不執著五種惡見故。令所修學清凈殊勝。
不著順世間。無義文咒術。亦不樂畜積。無義長衣缽者。此頌顯示不執著諸惡見因。外道邪論以能障礙取蘊解脫。彼所製造名順世間。及遠離耽著利養恭敬因。長衣缽等因。清凈
【現代漢語翻譯】 現代漢語譯本 地分中思所成地第十一之二
應當時常發起勤奮精進之心，保持堅固的勇猛精神，持續修習不放逸。如果能善於安住於五支，這首偈頌顯示了通過披上精進的盔甲，就不會退失精進。通過修習五支，並且不放逸，就能使所修習的學問清凈而殊勝。五支不放逸指的是過去、未來、現在，先前所作的和共同所行的。
應當隱藏自己的善行，也要坦白地揭露自己的惡行。對於得到的衣服等物品，無論是粗糙還是精妙，都應該歡喜接受。稍微參與一些世俗事務，對於粗劣的也隨順轉變。接受頭陀（Dutā）功德，是爲了寂靜地遠離煩惱。這兩首偈頌顯示了遠離眷屬的貪慾，遠離多欲和不知足的原因，以及遠離多欲和不知足的障礙，因為這些是清凈學習的原因，所以學習才能得到清凈。
應當具足威儀，應該適量地攝取所需。始終不做任何爲了欺騙而顯現威儀相的事情。這首偈頌顯示了因為具足威儀，所以不在他人面前虛假地顯現異相。凡是攝取的，都要善於知道適量，爲了修持梵行而資養生命，所以有所接受，學才能得到清凈。
不自己宣說真實的功德，也不讓別人宣說。即使有所求，也不顯現奇異的相狀。從他人那裡乞求，始終不以強硬的威勢逼迫。以合法的方式獲得，得到之後也不輕視毀壞。這兩首偈頌顯示了遠離花言巧語，遠離虛假顯現異相，遠離強硬威逼，遠離因為得到利益而轉去招引更多利益，所以能使所修習的學問清凈而殊勝。
不貪戀利養以及所有的恭敬，也不執著于各種見解，無論是增加還是減少。這首偈頌顯示了不貪戀利養恭敬，不執著於五種惡見，所以能使所修習的學問清凈而殊勝。
不執著于順應世間的沒有意義的文字咒術，也不喜歡積蓄沒有意義的長衣缽。這首偈頌顯示了不執著于各種惡見的因，外道的邪論能夠障礙對取蘊（skandha）的解脫，他們所製造的叫做順世間。以及遠離貪戀利養恭敬的因，長衣缽等，所以能保持清凈。
【English Translation】 English version Chapter Eleven, Part Two: The Ground of What is Accomplished by Thought, within the Division of Grounds
One should constantly generate diligent effort, maintain steadfast courage, and continuously cultivate non-negligence. By dwelling well in the five branches, this verse shows that through being armored with the means of non-retreating effort, and through cultivating the five branches and non-negligence, one makes the learning practiced pure and excellent. The five branches of non-negligence refer to the past, future, present, what was done previously, and what is done together.
One should conceal one's own good deeds and also reveal the evil deeds of others. One should rejoice in all clothes and other items obtained, whether coarse or fine. One should participate a little in worldly affairs, and also adapt to what is coarse and inferior. One accepts the qualities of a dhuta (Dutā, ascetic practices) to be peaceful and free from afflictions. These two verses show that by distancing oneself from the greed for relatives, and by distancing oneself from the causes of excessive desire and dissatisfaction, as well as the obstacles of excessive desire and dissatisfaction, because these are the causes of pure learning, learning can be purified.
One should be complete in deportment and should accept what is needed in moderation. One should never do anything to falsely display an appearance of dignity. This verse shows that because one is complete in deportment, one does not falsely display a different appearance before others. Whatever is accepted, one should know the proper amount, and because one accepts in order to support life for the practice of pure conduct (brahmacarya), learning can be purified.
One does not speak of one's own real virtues, nor does one allow others to speak of them. Even if there is something sought, one does not display a strange appearance. When begging from others, one never coerces with forceful power. One obtains through lawful means, and having obtained, one does not lightly despise or destroy. These two verses show that by distancing oneself from flowery speech, distancing oneself from falsely displaying a different appearance, distancing oneself from forceful coercion, and distancing oneself from using obtained benefits to attract more benefits, one makes the learning practiced pure and excellent.
One is not attached to gain and offerings, nor to all reverence, nor does one cling to views, whether increasing or decreasing. This verse shows that by not being attached to gain and offerings and reverence, and by not clinging to the five kinds of evil views, one makes the learning practiced pure and excellent.
One is not attached to worldly, meaningless mantras and spells, nor does one delight in accumulating meaningless long robes and bowls. This verse shows that one does not cling to the causes of various evil views. The heterodox theories of outsiders can obstruct liberation from the aggregates (skandha), and what they manufacture is called 'conforming to the world'. And by distancing oneself from the causes of attachment to gain, offerings, and reverence, such as long robes and bowls, one maintains purity.
故學得清凈。
恐增諸煩惱。不染習居家。為凈修智慧。當親近賢聖者。此頌顯示遠離所治因。親近能治因故。學得清凈。
不畜朋友家恐發憂悲亂。能生苦煩惱。才起尋遠離者。此頌顯示若親近居家。生憂悲散亂。增長諸煩惱。能為眾苦因。由親近彼。能生眾苦。煩惱才生。尋即除遣。如是顯示對治之因。
不受于信施。恐加害瘡皰。于如來正法。嘗無有棄捨者。此頌顯示不貪著利養恭敬。不堅執諸惡邪見。不虛受用信施。不譭謗正法。亦能遠離貪著後世諸欲。及能生起諸惡見因。如是所學清凈殊勝。
於他愆犯中。無功用安樂。常省自過失。知已速發露者。此頌顯示遠離作意求覓他人所有過失。于自善品無有散亂常生歡喜。于自過失如實了知。發露悔除離增上慢。由此因緣學得清凈。
若犯于所犯。當如法出離。所應營事中。能勇勵自作者。此頌顯示出離所犯。及能遠離貪受他人恭奉侍衛。由此因緣學得清凈。
于佛及弟子。威德與言教。一切皆信受。觀大罪不謗者。此頌顯示信圓滿故於能誹謗見大罪故學得清凈。
于極甚深法不可思度處。能捨舊師宗。不堅執自見者。此頌顯示遠離安住自見取故清凈殊勝。
常樂居遠離。及邊際臥具。恒修習善法。堅精進勇
【現代漢語翻譯】 現代漢語譯本： 因此，學習才能獲得清凈。
恐怕會增加各種煩惱。不沾染世俗的居家生活，爲了清凈地修習智慧，應當親近賢聖之人。這首偈頌顯示了遠離所應斷除之因，親近能夠對治之因，因此學習才能獲得清凈。
不蓄養朋友，害怕在家中引發憂愁悲傷和混亂，這些都能產生痛苦和煩惱，一旦生起就立即遠離。這首偈頌顯示瞭如果親近居家生活，就會產生憂愁悲傷和散亂，增長各種煩惱，成為眾多痛苦的根源。由於親近這些，能產生眾多痛苦，煩惱一旦產生，就立即去除。這樣顯示了對治之因。
不接受信徒的佈施，害怕增加自身的瘡皰（指貪慾等煩惱），對於如來的正法，從來沒有捨棄。這首偈頌顯示了不貪著利養恭敬，不堅持各種惡劣的邪見，不虛假地受用信徒的佈施，不譭謗正法，也能遠離貪著後世的各種慾望，以及能夠生起各種惡見的因。像這樣所學習的清凈就殊勝。
對於他人的過錯，沒有興趣去探究，安於平靜快樂，經常反省自己的過失，知道后迅速地懺悔。這首偈頌顯示了遠離用心去尋求他人過失的行為，對於自身的善行沒有散亂，經常生起歡喜心，對於自身的過失如實地瞭解，發露懺悔，遠離增上慢。由於這些因緣，學習才能獲得清凈。
如果犯了所不應犯的錯誤，應當如法地懺悔改正，對於應該做的事情，能夠勇敢地親自去做。這首偈頌顯示了懺悔改正所犯的錯誤，以及能夠遠離貪圖接受他人恭敬侍奉的行為。由於這些因緣，學習才能獲得清凈。
對於佛（Buddha）以及佛的弟子們，他們的威德和言教，一切都信受奉行，認為誹謗佛法是極大的罪過，絕不去做。這首偈頌顯示了由於對佛法的信心圓滿，並且認為誹謗佛法是極大的罪過，因此學習才能獲得清凈。
對於極其深奧的佛法，以及不可思議之處，能夠捨棄舊有的師承宗派，不固執堅持自己的見解。這首偈頌顯示了遠離安住于自己的見解和執取，因此清凈殊勝。
經常喜歡居住在遠離喧囂的地方，以及偏僻的住所，恒常修習善法，堅定精進勇猛。
【English Translation】 English version: Therefore, learning leads to purity.
Fearing the increase of various afflictions, not clinging to household life, and in order to purely cultivate wisdom, one should associate with the wise and noble. This verse shows that by distancing oneself from the causes to be abandoned and associating with the causes that can counteract them, learning leads to purity.
Not keeping friends, fearing that sorrow, grief, and confusion may arise at home, which can generate suffering and afflictions, and immediately distancing oneself when they arise. This verse shows that if one associates with household life, sorrow, grief, and distraction will arise, increasing various afflictions and becoming the cause of many sufferings. By associating with these, many sufferings can arise, and afflictions, once arisen, are immediately removed. Thus, it shows the cause of counteraction.
Not accepting offerings of faith, fearing the increase of sores (referring to afflictions such as greed), and never abandoning the True Dharma of the Tathagata (如來). This verse shows that by not being greedy for gain and respect, not adhering to various evil and wrong views, not falsely accepting offerings of faith, and not slandering the True Dharma, one can also distance oneself from greed for future desires and the causes that can generate various evil views. Thus, the purity of what is learned is excellent.
In others' faults, there is no interest in seeking, being content with peace and happiness, constantly reflecting on one's own faults, and quickly confessing them upon knowing them. This verse shows distancing oneself from the act of seeking others' faults, not being distracted from one's own good qualities, constantly generating joy, truly understanding one's own faults, confessing and repenting, and distancing oneself from arrogance. Due to these causes, learning leads to purity.
If one commits what should not be committed, one should repent and correct it according to the Dharma, and for what should be done, one can bravely do it oneself. This verse shows repenting and correcting what has been committed, and being able to distance oneself from greedily accepting others' respectful service. Due to these causes, learning leads to purity.
Towards the Buddha (佛) and the Buddha's disciples, their majestic virtue and teachings, all are believed and followed, considering slandering the Dharma a great sin and never doing it. This verse shows that due to the perfection of faith in the Dharma and considering slandering the Dharma a great sin, learning leads to purity.
For the extremely profound Dharma and the inconceivable places, one can abandon old teachers' traditions and not stubbornly adhere to one's own views. This verse shows distancing oneself from dwelling in one's own views and attachments, thus purity is excellent.
Always delighting in living in secluded places and remote dwellings, constantly cultivating good Dharma, being steadfast, diligent, and courageous.
猛者。此頌顯示若身若心皆遠離故。習近順定諸臥具故。遠離一切不善尋思。純修白凈諸善法故。非沉掉等諸隨煩惱所摧蔽故。能善圓滿正加行故。增上心學方便殊勝。無有欲生欲。不憎惡憎惡。離睡眠睡眠。時不居寂靜。離惡作惡作。無希慮希慮。一切種恒時。成就正方便者。此二頌中。顯示遠離貪慾瞋恚。惛沉睡眠。掉舉惡作。及疑蓋故。于諸善法生起欲故。于諸欲中極憎厭故。為修善品方便加行。有所堪任。及心安靜。於時時間習睡眠故。若心沉沒。或慮彼生於凈妙相。思惟作意。及遊行時。不居靜故。于先所犯便生憂悔。于所不犯無憂悔故。後後殊勝生希慮故。殷重無間正方便故。增上心學轉得清凈。引發與覺悟。及和合所結。有相若親昵。亦多種喜樂。侵逼極親昵。名虛妄分別。能生於欲貪。智者當遠離者。此二頌中。顯示八種虛妄分別。能生淫慾。所有貪愛。從初方便次第生起。乃至究竟。由遠離故。諸所修學清凈殊勝。引發分別者。謂能引發于可愛事不正思惟相應之心所有分別。覺悟分別者。謂即于彼可愛事中。覺悟貪纏相應分別。和合所結分別者。謂即于彼可愛事中所有分別。有相分別者。謂即于彼可愛事中。執取種種凈妙相狀所有分別。親昵分別者。謂于已得所愛事中。勇勵相應所有分別。喜樂分
【現代漢語翻譯】 現代漢語譯本 勇猛者啊，這段偈頌顯示了身心都遠離（煩惱）的緣故；親近並習慣於適於禪定的臥具的緣故；遠離一切不善的尋思，純粹修習清凈的善法的緣故；不被昏沉、掉舉等各種隨煩惱所摧毀遮蔽的緣故；能夠很好地圓滿正確的精進修行的緣故；增上心學的方便非常殊勝。沒有想要生起（貪）欲的（念頭），不憎恨厭惡（所不欲的），遠離睡眠（的障礙），（即使）有時不居住在寂靜處，遠離惡作（的追悔），沒有希望和顧慮（未來），一切時一切種（情況）下，成就正方便的人。 這兩頌中，顯示了遠離貪慾、瞋恚、昏沉睡眠、掉舉惡作以及疑蓋的緣故；對於各種善法生起欲求的緣故；對於各種慾望極其憎恨厭惡的緣故；爲了修習善品，方便精進修行，有所堪能，以及內心安靜。在一定的時間習慣睡眠的緣故；如果內心沉沒，或者顧慮（昏沉）產生，對於清凈美妙的景象，思惟作意，以及（在必要）時，不居住在靜處的緣故；對於先前所犯的（錯誤）便產生憂愁後悔，對於沒有犯的（錯誤）沒有憂愁後悔的緣故；後後（修行）殊勝，產生希望和顧慮的緣故；殷重無間斷地正確方便的緣故，增上心學逐漸變得清凈。 引發與覺悟，以及和合所結，有相若親昵，也多種喜樂，侵逼極親昵，名為虛妄分別，能生於欲貪，智者當遠離啊。這兩頌中，顯示了八種虛妄分別，能夠產生淫慾，所有貪愛，從最初的方便次第生起，乃至最終（的貪慾）。由於遠離（這些虛妄分別）的緣故，所修習的（增上心學）清凈殊勝。 引發分別（Vipaka Vikalpa）者，是指能夠引發與可愛事物不正思惟相應的心的所有分別。覺悟分別（Bodha Vikalpa）者，是指就在那可愛的事物中，覺悟貪纏相應的分別。和合所結分別（Sanghatika Vikalpa）者，是指就在那可愛的事物中所有的分別。有相分別（Salaksana Vikalpa）者，是指就在那可愛的事物中，執取種種清凈美妙相狀的所有分別。親昵分別（Nikata Vikalpa）者，是指對於已經得到的所愛事物中，勇猛精進相應的分別。喜樂分
【English Translation】 English version O, valiant one, this verse shows that both body and mind are far away (from afflictions); because of being close to and accustomed to bedding suitable for meditation; because of being far away from all unwholesome thoughts, purely cultivating pure wholesome dharmas; because of not being destroyed and obscured by various secondary afflictions such as dullness and agitation; because of being able to perfectly complete the correct diligent practice; the means of higher mind training are extremely excellent. There is no desire to arise (greed), no hatred or aversion (to what is unwanted), away from sleep (obstacles), (even) sometimes not residing in solitude, away from remorse (of misdeeds), without hope and worry (about the future), at all times and in all situations, one who achieves the right means. These two verses show that because of being far away from greed, hatred, drowsiness and sleep, agitation and remorse, and doubt; because of generating desire for various wholesome dharmas; because of extremely hating and being disgusted with various desires; in order to cultivate wholesome qualities, diligently practicing with means, being capable, and the mind being peaceful. Because of being accustomed to sleep at certain times; if the mind is dull, or worried (dullness) arises, for pure and wonderful appearances, contemplating and focusing, and (when necessary) not residing in a quiet place; because of generating sorrow and regret for previous mistakes, and not having sorrow and regret for mistakes not made; because of the later (practice) being excellent, generating hope and worry; because of diligently and continuously applying the right means, higher mind training gradually becomes pure. Inducing and awakening, and what is bound by combination, having characteristics or intimacy, also various joys and pleasures, pressing extremely intimately, are called false discriminations, which can generate lust and greed, the wise should stay away from them. These two verses show eight kinds of false discriminations that can generate lust, all greed, arising from the initial means in sequence, up to the final (greed). Because of being far away (from these false discriminations), the (higher mind training) that is cultivated is pure and excellent. Inducing discrimination (Vipaka Vikalpa) refers to all discriminations of the mind that can induce thoughts corresponding to incorrect thinking about lovely things. Awakening discrimination (Bodha Vikalpa) refers to the discriminations corresponding to the entanglement of greed, awakened in those lovely things. Discrimination bound by combination (Sanghatika Vikalpa) refers to all discriminations in those lovely things. Discrimination with characteristics (Salaksana Vikalpa) refers to all discriminations in those lovely things that grasp various pure and wonderful characteristics. Intimate discrimination (Nikata Vikalpa) refers to the discriminations corresponding to courageous diligence in the beloved things already obtained. Joy and pleasure division
別者。謂即于彼所得事中。種種受用悕慕愛樂種種門轉所有分別。侵逼分別者。謂兩根會時所有分別。極親昵分別者。謂不凈出時所有分別。諸欲令無飽眾多所共有。是非法因緣。能增長貪愛。賢聖所應離。速趣于壞滅。仗托于眾緣危逸所依地者。此二頌中顯示八種現法后法如其所應諸欲過患。若能觀見即是斷除欲愛方便。
諸欲如枯骨。亦如軟肉段。如草炬相似。猶如大火坑。譬如蟒毒蛇。亦如夢所見。如借莊嚴具。如樹端熟果。如是知諸欲都不應耽樂者。此中廣引如前所說令無飽等。于諸欲中。八種過患。一切世間共成譬喻。顯示諸欲過患深重。又為顯示于諸欲中具有如是眾多過患。分明可了。何有智者于彼耽樂。又彼諸欲如枯骨故。令無飽滿。如段肉故。眾多共有。猶如草炬。正起現前極燒惱故。非法因緣。如大火坑生渴愛故。增長貪愛。如蟒毒故。賢聖遠離。如夢見故。速趣壞滅。猶如假借莊嚴具故。仗托眾緣。猶如樹端爛熟果故。危亡放逸所依之地。
當聽聞正法。常思惟修習。先觀見粗靜。次於修一向舍煩惱粗重。于斷生欣樂。于諸相觀察。得加行究竟。能離欲界欲。及離色界欲。入真諦現觀。能離一切欲。證現法涅槃。及余依永盡者。此中顯示由了相等七種作意世出世道皆清凈故。證得有
【現代漢語翻譯】 現代漢語譯本：『別者』，指的是對於已經獲得的事物，通過各種方式去享受、渴望、愛戀，以及通過各種途徑所產生的分別念。 『侵逼分別者』，指的是兩根（男女的性器官）接觸時所產生的分別念。 『極親昵分別者』，指的是不凈之物排出時所產生的分別念。 諸欲（各種慾望）使人永遠無法滿足，為眾人所共有，是非法的因緣，能增長貪愛，是賢聖之人應當遠離的，會迅速導致壞滅，依賴於眾多因緣，是危險放逸的根源。這兩頌經文顯示了八種現世和來世的慾望過患，如果能夠看清這些，就是斷除欲愛的方便。 諸欲如同枯骨，又如同一塊腐肉，如同草把火炬，猶如巨大的火坑，譬如劇毒的蟒蛇，又如夢中所見，如同借來的裝飾品，如同樹梢上成熟的果實。像這樣認知諸欲，就不應該沉溺於其中。』這裡廣泛引用了前面所說的使人無法滿足等，在各種慾望中，有八種過患，是世間普遍認同的比喻，顯示了諸欲的過患深重。而且爲了顯示在各種慾望中具有如此眾多的過患，非常明顯可以瞭解，哪有智者會沉溺於其中呢？而且那些慾望如同枯骨，所以使人無法滿足；如同腐肉，所以為眾人所共有；猶如草把火炬，正在燃燒時會極度燒惱，所以是非法的因緣；如巨大的火坑，會產生渴愛，所以增長貪愛；如劇毒的蟒蛇，所以賢聖之人會遠離；如夢中所見，所以會迅速導致壞滅；猶如借來的裝飾品，所以依賴於眾多因緣；猶如樹梢上腐爛成熟的果實，所以是危亡放逸的根源。 『應當聽聞正法，經常思維修習，先觀察到粗糙和寂靜，然後專注于修習，捨棄煩惱的粗重，對於斷除（煩惱）產生欣樂，對於諸相進行觀察，達到加行究竟，能夠脫離欲界的慾望，以及脫離**欲，進入真諦的現觀，能夠脫離一切慾望，證得現法涅槃，以及余依永盡。』這裡顯示了由於了知諸相等七種作意，世間和出世間的道路都清凈，因此證得了有（果位）。
【English Translation】 English version: 『Bie zhe』 (differentiation). It refers to the various discriminations arising from enjoying, desiring, loving, and seeking through various means the things that have been obtained. 『Qin bi fen bie zhe』 (oppressive discrimination). It refers to the discriminations arising when the two roots (male and female sexual organs) meet. 『Ji qin ni fen bie zhe』 (extremely intimate discrimination). It refers to the discriminations arising when impure substances are discharged. Desires are never satiated, are shared by many, are the cause of unlawful connections, increase greed and love, should be avoided by the wise and noble, lead quickly to destruction, rely on many conditions, and are the basis of danger and negligence. These two verses reveal the eight kinds of faults of desires in this life and the next. If one can see these faults clearly, it is a means to cut off desire and love. 『Desires are like dry bones, like pieces of rotten meat, like torches of grass, like great fire pits, like poisonous snakes, like things seen in dreams, like borrowed ornaments, like ripe fruits on the ends of branches. Knowing desires in this way, one should not indulge in them.』 Here, the previously mentioned insatiability and other faults are widely cited. Among all desires, there are eight kinds of faults, which are universally recognized metaphors, showing the profound faults of desires. Moreover, to show that there are so many faults in desires, which are clearly understandable, how could any wise person indulge in them? Furthermore, those desires are like dry bones, so they cannot be satiated; like rotten meat, so they are shared by many; like torches of grass, they cause extreme burning when they are burning, so they are the cause of unlawful connections; like great fire pits, they generate thirst and love, so they increase greed and love; like poisonous snakes, so the wise and noble avoid them; like things seen in dreams, so they lead quickly to destruction; like borrowed ornaments, so they rely on many conditions; like rotten ripe fruits on the ends of branches, so they are the basis of danger and negligence. 『One should listen to the right Dharma, constantly contemplate and practice it, first observe the coarse and the quiet, then focus on practice, abandon the grossness of afflictions, generate joy in cutting off (afflictions), observe all phenomena, reach the ultimate of application, be able to escape the desires of the desire realm, and escape ** desire, enter the direct perception of the true meaning, be able to escape all desires, attain Nirvana in this life, and the complete exhaustion of remaining attachments.』 Here, it is shown that by understanding the seven kinds of mental activities such as phenomena, the paths of the world and beyond are purified, and thus one attains the state of (fruition).
余及無餘依二涅槃果。增上慧學究竟清凈。聽聞正法常思惟言。顯示了相作意。常修習言。顯示勝解作意。由起勝解而修習故。先觀見粗靜言。顯示遠離作意。于修習一向等言。顯示攝樂作意。于諸相觀察言。顯示觀察作意。加行究竟言。顯示加行究竟作意。能離欲界欲及離色界欲入真諦現觀能離一切欲等言。顯示世間出世間加行究竟果作意。
已釋意趣義聖教伽他。今當建立體義伽他。如頌言。
于身語意諸所有 一切世間惡莫作 由念正知離諸欲 勿親能引無義苦
今此頌中所言惡者。謂諸惡行。於一切種。一切因緣。一切處。所所有惡行皆不應作。云何於一切種不作惡耶。謂由身語意不造眾惡故。云何於一切因緣不作惡耶。謂由貪瞋癡所生諸惡。終不造作故。云何於一切處所不作惡耶。謂依有情事處及非有情事處不造眾惡故。云何由念正知遠離諸欲。謂斷事欲及斷煩惱欲故。云何斷事欲。謂如有一于如來所證正法毗柰耶中。得清凈信。了知居家迫迮猶如牢獄思求出離。廣說乃至。由正信心舍離家法。趣入非家。然于欲貪猶未永離。如是名為斷除事欲。云何斷煩惱欲。謂彼既出家已。為令欲貪無餘斷故。往趣曠野山林。安居邊際臥具。或住阿練若處。乃至或在空閑靜室。于諸事欲所起一切
【現代漢語翻譯】 現代漢語譯本： 以及無餘依涅槃（nirvana，滅度的狀態）和有餘依涅槃的果。增上慧學（adhiprajna-siksa，卓越智慧的訓練）達到究竟清凈。聽聞正法時常思惟，這顯示了了相作意（laksana-manaskara，專注于特徵的心理活動）。經常修習，這顯示了勝解作意（adhimoksa-manaskara，通過理解而產生的心理活動）。由於生起勝解而修習的緣故，首先觀見粗靜，這顯示了遠離作意（vivikta-manaskara，專注于遠離的心理活動）。對於修習一向等，這顯示了攝樂作意（nikanti-manaskara，專注于喜悅的心理活動）。對於諸相觀察，這顯示了觀察作意（sampeksana-manaskara，專注于觀察的心理活動）。加行究竟，這顯示了加行究竟作意（prayoga-nistha-manaskara，專注于實踐完成的心理活動）。能夠脫離欲界的慾望以及脫離**欲進入真諦現觀，能夠脫離一切慾望等等，這顯示了世間和出世間加行究竟果作意（laukika-lokottara-prayoga-nistha-phala-manaskara，專注於世間和出世間實踐完成之果的心理活動）。
已經解釋了意趣義聖教伽他（gatha，偈頌）。現在應當建立體義伽他。如頌所說：
『于身語意諸所有，一切世間惡莫作，由念正知離諸欲，勿親能引無義苦。』
現在這首偈頌中所說的『惡』，指的是各種惡行。在一切種類、一切因緣、一切處所，所有一切的惡行都不應該做。怎樣在一切種類上不作惡呢？就是通過身語意不造作各種惡行。怎樣在一切因緣上不作惡呢？就是由貪瞋癡所產生的各種惡行，終究不造作。怎樣在一切處所不作惡呢？就是依靠有情的事處以及非有情的事處，不造作各種惡行。怎樣通過念和正知遠離各種慾望呢？就是斷除事欲和斷除煩惱欲。怎樣斷除事欲呢？就是比如有一個人在如來所證的正法毗柰耶（vinaya，戒律）中，得到清凈的信心，瞭解居家生活狹窄逼仄猶如牢獄，思求出離，（內容省略）通過正信心舍離居家生活，進入非家的生活。然而對於慾望和貪婪還沒有永遠脫離，這樣就叫做斷除事欲。怎樣斷除煩惱欲呢？就是那個人既然已經出家，爲了使慾望和貪婪完全斷除，前往曠野山林，安居在邊遠的臥具，或者住在阿練若處（aranya，寂靜處），乃至或者在空閑的靜室，對於各種事欲所引起的一切
【English Translation】 English version: And the fruits of Nirvana with residue (sa-upadhishesha-nirvana) and Nirvana without residue (nirupadhishesha-nirvana). The ultimate purity of higher wisdom training (adhiprajna-siksa). Constantly contemplating upon hearing the right Dharma, this shows the attention to characteristics (laksana-manaskara). Constantly practicing, this shows the attention to conviction (adhimoksa-manaskara). Because of practicing by arising conviction, first observing the gross and tranquil, this shows the attention to detachment (vivikta-manaskara). Regarding practicing consistently, this shows the attention to delight (nikanti-manaskara). Regarding observing all characteristics, this shows the attention to observation (sampeksana-manaskara). The ultimate application, this shows the attention to the ultimate application (prayoga-nistha-manaskara). Being able to leave the desires of the desire realm and entering the direct perception of truth by leaving **desires, being able to leave all desires, etc., this shows the attention to the ultimate fruit of worldly and other-worldly application (laukika-lokottara-prayoga-nistha-phala-manaskara).
The gatha (gatha, verse) of the Holy Teaching on the meaning of intention has been explained. Now we shall establish the gatha on the meaning of essence. As the verse says:
'Do no evil in all the world, in body, speech, and mind; by mindfulness and awareness, be free from desires; do not associate with what leads to meaningless suffering.'
Now, the 'evil' mentioned in this verse refers to all evil deeds. In all kinds, all causes, and all places, all evil deeds should not be done. How does one not do evil in all kinds? It is by not creating various evils through body, speech, and mind. How does one not do evil in all causes? It is by ultimately not creating various evils arising from greed, hatred, and delusion. How does one not do evil in all places? It is by not creating various evils relying on sentient beings and non-sentient beings. How does one abandon various desires through mindfulness and awareness? It is by abandoning desires for things and abandoning desires for afflictions. How does one abandon desires for things? It is like someone who, in the right Dharma and Vinaya (vinaya, discipline) realized by the Tathagata, obtains pure faith, understands that living at home is narrow and confining like a prison, seeks to leave, (content omitted) abandons the household life through right faith, and enters the non-household life. However, they have not yet permanently abandoned desires and greed; this is called abandoning desires for things. How does one abandon desires for afflictions? It is that since that person has already left home, in order to completely abandon desires and greed, they go to the wilderness and mountains, reside in remote bedding, or live in aranya (aranya, quiet place), or even in empty quiet rooms, regarding all that arises from various desires for things.
煩惱欲攝妄分別貪為對治故。修四念住。或復還出依近聚落村邑而住。善護其身。善守諸根。善住正念而入聚落。或復村邑遊行。旋反。去來。進止。恒住正知。為解睡眠及諸勞倦。彼即於是四念住中善安正念為依止故。為欲永斷欲貪隨眠。修習對治。又即以彼正知而住。為依止故。遠離諸蓋。身心調暢有所堪能。熾然方便修斷寂靜。彼由如是念及正知為依止故。便能證得煩惱欲斷。遠離諸欲。乃至於初靜慮具足而住。如是能于受用欲樂行邊。劣鄙穢性諸異生法。若斷若知。何等名為引無義苦。謂如有一若諸沙門或婆羅門。行自苦行。于現法中以種種苦自逼自切。周遍燒惱。自謂。我今由現法苦所逼惱故。解脫當苦。雖求是事而自煎逼。彼於此事終不能得。然更招集大損惱事。如是名為引無義苦。諸聖弟子能于如是受用自苦行邊。能引非聖無義苦法善了知已。遠而避之不親不近。亦不承事。複次今當略辯上所說義。云何略辯。謂諸有情有二種滿。一增上生滿。二決定勝滿。增上生滿者。謂往善趣。決定勝滿者。謂愛盡離欲寂滅涅槃。於此二滿及與障礙能斷能證。是名略義。若於一切種。一切因緣。一切處所。不作惡行。彼便能斷增上生滿所有障礙。亦能證得增上生滿。若於受用欲樂行邊。及於受用自苦行邊。決定遠離
【現代漢語翻譯】 現代漢語譯本 煩惱的生起是爲了攝取虛妄分別和貪慾，因此需要修習四念住（觀察身、受、心、法）。或者，修行者也可以回到靠近聚落或村莊的地方居住，好好保護自己的身體，守護自己的六根（眼、耳、鼻、舌、身、意），保持正念進入聚落或村莊。在行走、返回、去、來、前進、停止時，都要保持正知。爲了消除睡眠和疲勞，他們會在四念住中安住正念，以此為依靠，爲了永遠斷除欲貪的煩惱，修習對治法。又以正知而住，以此為依靠，遠離各種蓋障（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），身心調暢，有所堪能，努力修行斷除煩惱，達到寂靜。由於以念和正知為依靠，便能證得煩惱的斷除，遠離各種慾望，乃至達到初禪的境界並安住其中。這樣，就能對於受用欲樂的卑劣、粗俗、污穢的凡夫行為，加以斷除和了解。什麼叫做引生無意義的痛苦呢？比如，有些沙門（出家修行者）或婆羅門（祭司），實行自我折磨的苦行，在現世中用各種痛苦來逼迫、切割、燒灼自己，自認為：『我現在由於現世的痛苦所逼迫，就能解脫未來的痛苦。』雖然他們追求的是解脫，卻自我煎熬，最終不能得到解脫，反而招來更大的損害和煩惱。這就叫做引生無意義的痛苦。諸位聖弟子能夠對於這種受用自我苦行的行為，以及由此引發的非聖潔、無意義的痛苦，充分了解之後，就會遠離它，不親近，不承事。接下來，我將簡要地解釋上面所說的意義。如何簡要地解釋呢？就是說，眾生有兩種圓滿：一是增上生圓滿，二是決定勝圓滿。增上生圓滿，是指往生善趣（人道、天道）；決定勝圓滿，是指愛盡、離欲、寂滅、涅槃（解脫）。對於這兩種圓滿以及它們的障礙，能夠斷除和證得，就叫做簡要的意義。如果在一切種類、一切因緣、一切處所，都不做惡行，就能斷除增上生圓滿的所有障礙，也能證得增上生圓滿。如果對於受用欲樂的行為，以及對於受用自我苦行的行為，能夠堅決地遠離。
【English Translation】 English version The arising of afflictions is to grasp false discriminations and greed, therefore, one needs to cultivate the Four Foundations of Mindfulness (observing body, sensations, mind, and phenomena). Alternatively, practitioners can return to live near settlements or villages, taking good care of their bodies, guarding their six senses (eyes, ears, nose, tongue, body, and mind), and maintaining mindfulness when entering settlements or villages. In walking, returning, going, coming, advancing, and stopping, they must maintain right knowledge. To eliminate sleepiness and fatigue, they dwell in the Four Foundations of Mindfulness, relying on this, and to permanently cut off the afflictions of desire and greed, they cultivate antidotes. Again, dwelling with right knowledge, relying on this, they stay away from the various hindrances (desire hindrance, anger hindrance, sloth and torpor hindrance, restlessness and remorse hindrance, doubt hindrance), their body and mind are harmonious, capable, and they diligently cultivate to cut off afflictions and attain tranquility. Because they rely on mindfulness and right knowledge, they can attain the cessation of afflictions, stay away from various desires, and even reach the state of the first Dhyana (meditative absorption) and abide in it. In this way, they can cut off and understand the base, vulgar, and impure behaviors of ordinary beings who indulge in sensual pleasures. What is called generating meaningless suffering? For example, some Shramanas (ascetic practitioners) or Brahmanas (priests) practice self-mortification, torturing, cutting, and burning themselves in this life with various sufferings, thinking: 'Now, because I am forced by the suffering of this life, I can be liberated from future suffering.' Although they seek liberation, they torment themselves, and ultimately cannot attain liberation, but instead invite greater harm and affliction. This is called generating meaningless suffering. All noble disciples, after fully understanding this behavior of indulging in self-mortification, and the non-holy, meaningless suffering caused by it, will stay away from it, not approaching or serving it. Next, I will briefly explain the meaning of what was said above. How to explain it briefly? That is to say, sentient beings have two kinds of fulfillment: one is the fulfillment of higher rebirth, and the other is the fulfillment of definite good. The fulfillment of higher rebirth refers to being reborn in good realms (human realm, heavenly realm); the fulfillment of definite good refers to the exhaustion of love, detachment from desire, tranquility, and Nirvana (liberation). Being able to cut off and attain these two kinds of fulfillment and their obstacles is called the brief meaning. If one does not commit evil deeds in all kinds, all conditions, and all places, one can cut off all obstacles to the fulfillment of higher rebirth and also attain the fulfillment of higher rebirth. If one can resolutely stay away from the behavior of indulging in sensual pleasures and the behavior of indulging in self-mortification.
彼便能斷決定勝滿所有障礙。亦能證得決定勝滿。當知是名此中略義。
應說想眾生 依應說安住 不了知應說 而招集生死 若了知應說 于說者無慮 由無有此故 他不應譏論 若計等勝劣 彼遂興諍論 於三種無動 等勝劣皆無 斷名色愛慢 無著煙寂靜 無惱悕不見 此彼天人世
此四頌中。初言應說者。謂一切有為法。所以者何。諸有為法皆三種言事之所攝故。今此義中說妙五欲以為應說。又妙五欲諸餘沙門婆羅門等。從施主邊以言求索故。名應說。又諸君主于妙五欲從僕使等。以言呼召而受用之。由是因緣亦名應說。又諸受欲者。于妙五欲不能自然善知過患。惟除諸佛及佛弟子。為其宣說彼過患已乃能了知。由是因緣亦名應說。諸受欲者。于諸欲中不正思惟而取其相。亦取隨好即于彼欲便生愛染。受用耽嗜。乃至堅著。又于諸欲不如實知有眾過患。所謂諸欲無常虛偽。空無有實敗壞之法。猶如幻事誑惑愚夫。甚少愛味多諸過患。亦不如實了知如是少味多患。諸欲出離。所謂于彼欲貪調伏。乃至超越。是其出離。彼既如是不見過患。不知出離而受諸欲。由是因緣。便於欲界生為根本所有諸行。深起樂著。又復造作生為根本所有業已。受欲界生。生已死滅。生已殞
【現代漢語翻譯】 現代漢語譯本： 他便能夠斷除、決定、勝滿所有障礙，也能證得決定勝滿。應當知道，這就是此中略義。
應當宣說的想念眾生，依賴應當宣說的而安住； 不了知應當宣說的，便招集生死； 若了知應當宣說的，對於宣說者便沒有憂慮； 由於沒有這些，他便不應被譏論； 若計較相等、勝過、低劣，他便會興起諍論； 對於三種無動，相等、勝過、低劣皆不存在； 斷除名色（nāma-rūpa，構成個體存在的要素）的愛和慢，沒有執著，如煙般寂靜； 沒有惱怒，沒有希求，不（再）見此彼（世界），無論是天人還是人世。
在這四句頌中，最初說的『應當宣說的』，是指一切有為法（saṃskṛta-dharma，因緣和合而生的事物）。為什麼這樣說呢？因為所有有為法都為三種言語之事所攝。現在這個意義中，說美妙的五欲（pañca kāmaguṇa，色、聲、香、味、觸）作為應當宣說的。而且美妙的五欲，其他的沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）等，從施主那裡用言語求索，所以名為應當宣說的。而且諸位君主對於美妙的五欲，從僕人等用言語呼喚而受用它，由於這個因緣也名為應當宣說的。而且諸位受用慾望的人，對於美妙的五欲不能自然地善於知道過患，只有諸佛（Buddha）以及佛的弟子，為他們宣說那些過患之後才能了知。由於這個因緣也名為應當宣說的。諸位受用慾望的人，對於諸欲不正確地思惟而取其相，也取其隨好，就在那些慾望中便生起愛染，受用耽溺，乃至堅固執著。而且對於諸欲不如實地知道有眾多過患，所謂諸欲無常、虛偽、空無有實、是敗壞之法，猶如幻事誑惑愚夫，甚少愛味而有眾多過患。也不如實地了知像這樣少味多患的諸欲的出離，所謂對於那些欲貪調伏，乃至超越，是其出離。他們既然這樣不見到過患，不知道出離而受用諸欲，由於這個因緣，便對於欲界（kāmadhātu，眾生因慾望而生存的世界）生為根本的所有諸行，深深地生起樂著。又造作以生為根本的所有業之後，受欲界生，生之後死滅，生之後殞沒。
【English Translation】 English version: He will then be able to cut off, determine, and perfectly overcome all obstacles, and also attain decisive and complete victory. Know that this is the concise meaning herein.
Sentient beings who should be spoken to, abide relying on what should be spoken; Not understanding what should be spoken, they accumulate birth and death; If they understand what should be spoken, they have no worries about the speaker; Because of the absence of these, he should not be criticized; If they calculate equality, superiority, or inferiority, they will stir up disputes; Regarding the three immovables, equality, superiority, and inferiority do not exist; Cutting off love and pride in nāma-rūpa (name and form, the elements constituting individual existence), without attachment, like smoke, serene; Without anger, without desire, not (again) seeing this and that (world), whether devas (gods) or the human world.
In these four verses, the initial phrase 'what should be spoken' refers to all saṃskṛta-dharma (conditioned phenomena, things arising from causes and conditions). Why is this so? Because all conditioned phenomena are encompassed by the three types of speech-related matters. In this context, the delightful pañca kāmaguṇa (five objects of desire: form, sound, smell, taste, and touch) are described as what should be spoken. Furthermore, other śrāmaṇa (ascetics), brāhmaṇa (Brahmins), and others seek the delightful five desires from donors through speech, hence they are called what should be spoken. Moreover, rulers summon and enjoy the delightful five desires from servants and others through speech, and for this reason, they are also called what should be spoken. Furthermore, those who indulge in desires are not naturally adept at recognizing the faults of the delightful five desires, except for the Buddhas (enlightened ones) and their disciples, who, after explaining those faults to them, enable them to understand. For this reason, they are also called what should be spoken. Those who indulge in desires, without proper reflection, grasp at their characteristics and secondary features, and then develop attachment and craving for those desires, indulging in them and clinging to them firmly. Moreover, they do not truly know that desires have many faults, namely, that desires are impermanent, false, empty, unreal, and subject to decay, like illusions deceiving fools, with very little enjoyment and many faults. Nor do they truly understand the escape from such desires, which have little enjoyment and many faults, namely, the subduing and even transcending of desire and craving, which is the escape. Since they do not see the faults in this way and do not know the escape, they indulge in desires, and for this reason, they deeply develop attachment to all actions rooted in the kāmadhātu (desire realm, the world where beings exist due to desires). Furthermore, after creating all actions rooted in birth, they experience birth in the desire realm, and after being born, they die and perish.
歿。如是故言應說想眾生。依應說安住。不了知應說而招集生死。若遇善士得聞正法。如理作意。則于諸欲如實了知過患出離。所謂諸欲無常虛偽。廣說乃至。欲貪超越。彼于如來所證正法毗奈耶中。得清凈信。便於諸欲深見過患轉復增勝。遂能捨離若少若多財寶。庫藏。眷屬游從。以正信心舍離家法。趣于非家。所謂一切生老病死皆悉永滅。如是出家。無所愿求。修行梵行。謂我由此持戒精進修梵行故。當得生天或異天處。彼無如是邪祈願故。於己不見不恐不慮他所譏論。謂他不應如是譏論。怨尤呵責告言。賢首汝今何為成就盛年舍現妙欲。不隨親戚之所愿樂。而更悕求待時諸欲誓修梵行耶。如是故言若了知應說于說者無慮。由無有此故。他不應譏論。
此即成就清凈尸羅及清凈見。何以故。由見顛倒發起于慢慢所持故與余沙門婆羅門等共興諍論。由此因緣。說如是見為諍根本。若有沙門或婆羅門。依等勝劣諍根本見心現高舉。由此因緣。遂與余沙門婆羅門等遞相諍論。依止我勝我等我劣三種慢類。立己為勝或等或劣。若聖弟子。非我我所我慢所動。乃至亦非我當非有想非無想所動。了知諸行皆眾緣生。于諸行中惟見法性。尚不以己校量於他為勝等劣。況起見慢而興諍論。彼聖弟子。雖於他所顯揚自宗摧伏他
【現代漢語翻譯】 現代漢語譯本： 死亡。因此說，應當宣說『想眾生』。依據應當宣說的法安住。不了知應當宣說的法，就會招集生死。如果遇到善知識，聽聞正法，如理作意，就能如實了知諸欲的過患和出離之道。所謂諸欲無常、虛偽，廣泛宣說乃至欲貪超越。他對如來所證的正法和毗奈耶生起清凈的信心，對於諸欲的過患看得更深更透，於是能夠舍離或多或少的財寶、庫藏、眷屬游從，以正信心舍離在家生活，趨向非家生活，期望一切生老病死都永遠滅盡。這樣出家，沒有所求，修行梵行，不是爲了『我由此持戒精進修梵行，當得生天或異天處』這樣的邪惡祈願。因此，他對自己不擔憂、不恐懼、不思慮他人譏論，認為他人不應該這樣譏論、怨尤、呵責，告誡說：『賢首（尊稱），你現在為何成就盛年，捨棄眼前的妙欲，不順從親戚的願望，而更希望等待未來的諸欲，發誓修行梵行呢？』因此說，如果了知應當宣說的法，對於宣說者就沒有顧慮，由於沒有這些顧慮，他人不應該譏論。
這就是成就清凈的尸羅（戒律）和清凈的見解。為什麼呢？由於見解顛倒，發起由慢慢（我慢）所支援的緣故，與其他的沙門（出家修行者）婆羅門（祭司）等共同興起爭論。由此因緣，說這樣的見解是諍論的根本。如果有沙門或婆羅門，依據平等、殊勝、低劣的諍論根本見，內心現出高舉，由此因緣，就與其他的沙門婆羅門等互相爭論，依據我勝、我等、我劣三種慢類，認為自己是殊勝的、平等的、低劣的。如果聖弟子，不為我、我所、我慢所動，乃至也不為我當非有想、非無想所動，了知諸行都是眾緣所生，在諸行中只見到法性，尚且不以自己來衡量他人是殊勝、平等、低劣，更何況生起見慢而興起爭論。這位聖弟子，即使在他人面前顯揚自己的宗派，摧伏他人
【English Translation】 English version: Death. Therefore, it is said that one should speak of 'sentient beings of thought'. Relying on what should be spoken, one abides. Not understanding what should be spoken, one accumulates birth and death. If one encounters a virtuous friend and hears the correct Dharma, and applies proper attention, then one can truly understand the faults and the means of liberation from desires. That is, desires are impermanent and false, extensively speaking, even to the transcendence of desire and greed. He develops pure faith in the Dharma and Vinaya (discipline) realized by the Tathagata (the thus-gone one, an epithet of the Buddha), and sees the faults of desires more deeply and thoroughly. Consequently, he is able to abandon wealth, treasures, and the company of relatives, whether little or much. With correct faith, he abandons the household life and goes forth into homelessness, hoping that all birth, old age, sickness, and death will be extinguished forever. Thus, he renounces the world without seeking anything, practicing the Brahma-faring (pure conduct), not with such evil wishes as 'By this observance of precepts, diligence, and practice of the Brahma-faring, I shall be born in the heavens or another heavenly realm.' Therefore, he does not worry, fear, or contemplate the criticism of others, thinking that others should not criticize, resent, scold, or tell him: 'Virtuous one, why do you, having achieved a flourishing age, abandon the present wonderful desires, not follow the wishes of your relatives, but rather hope to wait for future desires, vowing to practice the Brahma-faring?' Therefore, it is said that if one understands what should be spoken, there is no concern for the speaker, and because there are no such concerns, others should not criticize.
This is the accomplishment of pure Shila (moral conduct) and pure view. Why? Because, due to the inverted view, arising from the support of Mana (conceit), one engages in disputes with other Shramanas (ascetics) and Brahmanas (priests). Due to this cause, such a view is said to be the root of disputes. If there are Shramanas or Brahmanas who, based on the root view of disputes of equality, superiority, or inferiority, manifest arrogance in their hearts, then due to this cause, they dispute with other Shramanas and Brahmanas, relying on the three types of conceit: 'I am superior,' 'I am equal,' 'I am inferior.' They establish themselves as superior, equal, or inferior. If a noble disciple is not moved by 'I,' 'mine,' or conceit, and is not even moved by the thought of 'I will not exist' or 'neither thought nor non-thought,' understanding that all phenomena arise from various conditions, and only sees the Dharma-nature in all phenomena, not even measuring himself against others as superior, equal, or inferior, how much less would he give rise to conceit and engage in disputes? This noble disciple, even if he proclaims his own doctrine and subdues others
論。然于諸法惟為法性緣于慈悲。謂當云何。若有於我所說妙義一句領解。如是如是正修行者。令彼長夜獲得大義利益安樂。亦令如來正法久住。不依見慢及為利養恭敬因緣而興諍論。如是不為悕求現法諸妙欲故誓修梵行。彼由如是修梵行故。遠離邪愿及諸邪見。棄捨貪求利養恭敬。於一切種皆得清凈。暉光熾然無不普燭。諸天世人惟當讚美。不應譏論。又能超度生老病死。如是故言若計勝等劣彼遂興諍論。於三種無動等勝劣皆無。
言名色者。謂五取蘊。若有于彼觀見為苦。當諦現觀。於五取蘊盡見苦時。於五取蘊所有貪愛由意樂故。皆說為斷。非隨眠故。彼若即如己所得道轉更修習。于其我慢無餘斷滅成阿羅漢。諸漏永盡。由已證得阿羅漢果。心善解脫。便於自身自身眾具。纏及隨眠。皆悉永斷。離愛離憍離諸放逸。彼由如是離愛離憍離放逸故。名煙寂靜。無有燒惱亦無悕望。云何名為煙寂靜耶。煙名為愛。何以故。如世間煙是火前相。能損眼根便為擾亂令不安住。愛亦如是是貪瞋癡火之前相。能損慧眼亂心相續。謂能引發無義尋思。彼於此愛已斷已知。乃至令其于當來世成不生法。名煙寂靜。彼既如是煙靜離著。雖復追求命緣眾具非不追求。然能解脫貪愛追求。所求無染。云何無惱。謂彼如是現追求時。
【現代漢語翻譯】 現代漢語譯本：關於諸法的討論，僅僅是基於法性，緣于慈悲。那麼，應當如何理解呢？如果有人對我所說的精妙義理，哪怕只領悟一句，並且如是如是地正確修行，就能使他在漫長的黑夜中獲得巨大的利益、安樂，也能使如來的正法長久住世。不應依賴於自以為是的見解和傲慢，也不應爲了利益和恭敬的緣故而引發爭論。不應爲了追求現世的各種美妙慾望而發誓修行清凈的行為。由於這樣修行清凈的行為，就能遠離邪惡的願望和各種錯誤的見解，拋棄貪求利益和恭敬的心。在一切方面都能得到清凈，光輝熾盛，無處不照耀。諸天和世人都應當讚美，不應譏諷議論。並且能夠超越生老病死。因此說，如果計較勝過他人或不如他人，就會引發爭論。對於三種不動（無貪、無瞋、無癡）的勝劣，都不應執著。
所謂『名色』，指的是五取蘊（色、受、想、行、識）。如果有人觀察到五取蘊是痛苦的，應當如實地現觀。當看到五取蘊完全是痛苦的時候，對於五取蘊的所有貪愛，由於意樂的緣故，都說是斷除了，而不是隨眠（潛在的煩惱）。如果他像這樣，按照自己所證悟的道路，進一步地修習，就能完全斷滅我慢，成為阿羅漢，各種煩惱永遠斷盡。由於已經證得了阿羅漢果，心得到徹底的解脫，對於自身、自身的資具，以及纏縛和隨眠，都完全斷除，遠離愛、遠離驕慢、遠離各種放逸。由於像這樣遠離愛、遠離驕慢、遠離放逸，所以稱為『煙寂靜』，沒有燒惱，也沒有希望。什麼叫做『煙寂靜』呢？煙指的是愛。為什麼這樣說呢？就像世間的煙是火的前兆，能夠損害眼根，造成擾亂，使人不安寧。愛也是這樣，是貪瞋癡之火的前兆，能夠損害慧眼，擾亂心相續，引發沒有意義的思慮。對於這種愛，已經斷除，已經知曉，乃至使它在未來世不再產生，就叫做『煙寂靜』。他既然這樣煙靜離著，即使追求維持生命的資具，也不是不追求，但是能夠解脫貪愛的追求，所求的東西沒有染污。怎樣才能沒有惱怒呢？就是說，當他像這樣顯現追求的時候，
【English Translation】 English version: Discussions about all dharmas are solely based on the nature of dharma, arising from compassion. How should this be understood? If someone comprehends even a single phrase of the profound meaning I have spoken and practices accordingly, they will attain great benefit, joy, and peace throughout the long night, and the Tathagata's true dharma will endure. One should not rely on self-righteous views and arrogance, nor should one initiate disputes for the sake of gain and respect. One should not vow to practice pure conduct in order to pursue the various wonderful desires of the present life. By practicing pure conduct in this way, one can distance oneself from evil wishes and various wrong views, abandoning the craving for gain and respect. In all aspects, one can attain purity, with radiant light shining everywhere. Gods and humans should praise and not criticize or discuss. Furthermore, one can transcend birth, old age, sickness, and death. Therefore, it is said that if one compares oneself as superior or inferior to others, disputes will arise. One should not be attached to the superiority or inferiority of the three immovables (non-greed, non-hatred, non-delusion).
The term 'name and form' refers to the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness). If someone observes these five aggregates as suffering, they should truly contemplate them. When one sees the five aggregates as entirely suffering, all craving for the five aggregates, due to intention, is said to be severed, not just dormant (latent afflictions). If they continue to cultivate and practice according to the path they have attained, they can completely eradicate self-conceit, become an Arhat, and permanently extinguish all defilements. Having attained the fruit of Arhatship, the mind is completely liberated, and all attachments and latent afflictions to oneself and one's possessions are completely severed, being free from love, free from pride, and free from all negligence. Because of being free from love, free from pride, and free from negligence in this way, it is called 'smoke stillness,' without burning afflictions and without hope. What is meant by 'smoke stillness'? Smoke refers to love. Why is this so? Just as worldly smoke is a precursor to fire, harming the eye and causing disturbance, making one uneasy, so too is love a precursor to the fire of greed, hatred, and delusion, harming the eye of wisdom, disturbing the mind stream, and causing meaningless thoughts. This love has been cut off, known, and even made unarising in the future, which is called 'smoke stillness.' Since they are thus still and detached from smoke, even if they seek the necessities of life, they are not not seeking, but they can be liberated from the pursuit of craving, and what is sought is without defilement. How can there be no annoyance? That is to say, when they appear to be seeking in this way,
若他自施或勸余施。施時殷重非不殷重。精而非粗。多而非少。速而非緩。然不愛味。于所得物無染受用。不生耽吝乃至堅著。如是受用命資具時。不為貪惱之所燒惱。若彼施主自不能施。或障余施。設有所施。現不殷重不現殷重。乃至遲緩而不急速。然不嫌恨。由此因緣不生恚惱。又于受用所得物時。不戚不念。無損害心及瞋恚心。如是不為瞋惱所惱。又于所得若精若粗。于受用時。深見過患。善知出離。安住正念。遠離愚癡。如是不為癡惱所惱。云何無悕。悕名悕望。繫心有在。彼不擎鼻內懷貪愿往趣居家。謂剎帝利大宗葉家。或婆羅門長者居士大宗葉家我當從彼獲得上妙應所啖食。乃至。財寶。衣服。肴膳。諸坐臥具。病緣醫藥。供身什物。如是追求及與受用。於此財物都無悕望。又彼恒常安住死想。謂過夜分入晝分中。復過晝分還入夜分。于其中間我有無量應死因緣。如經廣說。所謂發風。乃至。非人之所恐怖。由此因緣所為追求所為受用所有財物。於此壽命亦無悕望。如是無著煙寂靜。無燒惱無悕望故。於此天人帝釋自在世主天等。所有因中都不可見。于彼天人諸因果中亦不可見。又於此四洲天人世間及彼余處都不可見。又於此世界天人世間及彼余處都不可見。如是故言斷名色愛慢。無著煙寂靜無惱悕不見
【現代漢語翻譯】 現代漢語譯本 若他自己佈施，或勸他人佈施，佈施時既慇勤又重視（非不殷重），所施之物既精美又不粗劣（精而非粗），既多又不寡（多而非少），既迅速又不遲緩（速而非緩），然而不貪戀滋味，對於所得之物沒有染著地受用，不生起貪戀乃至堅固的執著。像這樣受用維持生命的資具時，不被貪慾的煩惱所困擾。 如果佈施者自己不能佈施，或者阻礙他人佈施，即使有所佈施，表面上不慇勤，實際上也不慇勤，乃至遲緩而不迅速，然而不嫌棄怨恨，由此因緣不生起嗔恨的煩惱。又對於受用所得之物時，不憂愁不思念，沒有損害之心以及嗔恚之心，像這樣不被嗔恨的煩惱所困擾。 又對於所得之物，無論是精美的還是粗劣的，在受用時，深刻地看到過患，善於了知出離的方法，安住在正念之中，遠離愚癡，像這樣不被愚癡的煩惱所困擾。 什麼是『無悕』（無所希望）呢？『悕』（希望）名為希望，內心有所牽繫。他不翹著鼻子，內心懷著貪婪的願望，前往權貴之家，比如剎帝利（武士）大宗族之家，或者婆羅門（祭司）長者居士大宗族之家，心想『我應當從他們那裡獲得上妙的食物』，乃至財寶、衣服、肴膳、各種坐臥用具、治病的醫藥、供養身體的什物。像這樣追求以及受用，對於這些財物都沒有希望。又他恒常安住在死亡的念想中，比如過了夜晚進入白天，又過了白天回到夜晚，在這期間我有無量應當死亡的因緣，如經中所廣泛述說的，比如發風（身體不適），乃至被非人（鬼神）所恐怖。由此因緣，無論是爲了追求還是爲了受用，對於所有的財物，對於這個壽命也沒有希望。像這樣沒有執著，像煙一樣寂靜，沒有燒灼的煩惱，沒有希望，因此，在天人、帝釋（天帝）、自在天主、世主天等所有因緣之中都不可見，在那些天人的所有因果之中也不可見。又在這個四洲（四大部洲）天人世間以及其他地方都不可見，又在這個世界天人世間以及其他地方都不可見。像這樣，所以說斷絕名色（物質與精神現象）的愛慢，沒有執著，像煙一樣寂靜，沒有煩惱，沒有希望，所以不可見。
【English Translation】 English version If he himself gives alms or encourages others to give alms, he is both diligent and attentive when giving (not undiligent). What is given is both exquisite and not coarse (refined and not coarse), both plentiful and not meager (much and not little), both quick and not slow (fast and not slow), yet he does not crave the taste. Regarding what he obtains, he uses it without attachment, not giving rise to greed or even firm clinging. When using the resources that sustain life in this way, he is not troubled by the afflictions of greed. If the almsgiver is unable to give alms himself, or obstructs others from giving alms, even if he gives something, he is not diligent on the surface, nor is he diligent in reality, even slow and not quick, yet he does not resent or hate. From this cause, he does not give rise to the affliction of anger. Furthermore, when using what he obtains, he does not worry or think about it, without a mind of harming or a mind of anger. In this way, he is not troubled by the affliction of anger. Moreover, regarding what he obtains, whether refined or coarse, when using it, he deeply sees the faults, is skilled in knowing the means of liberation, abides in right mindfulness, and is far from ignorance. In this way, he is not troubled by the affliction of ignorance. What is 『without hope』 (anihita)? 『Hope』 (hita) is called hope, with the mind attached to something. He does not turn up his nose, harboring greedy desires in his heart, and go to the homes of the powerful, such as the homes of Kshatriya (warrior) great clans, or the homes of Brahmin (priest), elders, or householder great clans, thinking, 『I should obtain excellent food from them,』 and even wealth, clothing, delicacies, various sitting and lying implements, medicine for illness, and items for supporting the body. Seeking and using in this way, he has no hope for these things. Furthermore, he constantly abides in the thought of death, such as passing from night into day, and passing from day back into night. In between, I have countless causes for death, as extensively described in the sutras, such as the wind element (bodily discomfort), and even being terrified by non-humans (spirits). From this cause, whether for seeking or for using, he has no hope for all possessions, nor for this life. In this way, without attachment, like smoke, he is tranquil, without the affliction of burning, without hope. Therefore, he is not seen among all the causes of gods, Indra (king of gods), the Lord of Freedom, the Lord of the World, etc., nor is he seen among all the causes and effects of those gods. Furthermore, he is not seen in this Jambudvipa (four continents) world of gods and humans, nor in other places, nor is he seen in this world of gods and humans, nor in other places. Thus, it is said to cut off the love and pride of name and form (material and mental phenomena), without attachment, like smoke, tranquil, without affliction, without hope, therefore unseen.
此彼天人世。
複次初頌顯示待時諸欲。于欲邪行。及邪行果。第二頌中。顯示舍欲應正道理。凈修梵行仍被譏論不應道理。及待時欲。如第二頌第三亦爾。第四頌中。世尊顯示現所證法永離熾燃。乃至智者內自所證。又初頌中宣說諸欲是應說相顯待時欲。由彼諸欲非才須時即便稱遂。要以言說為先。然後追求受用。又顯于彼由想安住不了知故起于邪行及招生死邪行果報。第二頌中。顯于諸欲能了知故。離邪愿故。修梵行故。離邪見故。離見根本我慢種故。遠離耽著利養恭敬故棄捨諸欲應正道理。由此因緣。他所譏論不應道理。又顯諸欲是待時性。所以者何。若於先世不作福者。今雖用功。于所樂欲不能果遂。或惟今世造作福者。即於此時其所樂欲亦不諧偶。由此因緣後方成辦。所以諸欲名曰待時。第四頌中。顯示見斷煩惱斷故。即于現在證初沙門及沙門果。又修所斷煩惱斷故。即于現在證后沙門及沙門果。斷貪愛故。斷我慢故。如是顯示現所證法。又離著故。煙寂靜故。顯示永離熾燃乃至智者自內所證。彼得如是內所證法。云何令他當得了知。由無燒惱無所悕望。相所表故。此中前三頌。顯示世尊為諸天說。苾芻不能顯揚如來聖教大義。而我獨能。說是語時彼既領悟。于苾芻所生陵蔑心。及於自身心生憍慢皆
【現代漢語翻譯】 現代漢語譯本 此彼天人世。
複次，第一頌顯示了對時機的依賴和對各種慾望的期待。第二頌中，針對慾望的邪行以及邪行的後果，顯示了捨棄慾望應遵循正確的道理。即使清凈地修持梵行，仍然受到譏諷是不合理的，以及對時機的依賴和對慾望的期待，如同第二頌和第三頌所說。第四頌中，世尊顯示了當下所證悟的法，永遠遠離熾熱的煩惱，乃至有智慧的人在內心親自證悟。
此外，第一頌中宣說了各種慾望是應該被討論的，顯明瞭對時機的依賴，因為這些慾望並非只要有才能就能立即滿足，而是需要先通過言語表達，然後才能追求和享用。又顯示了由於對『想』的安住不瞭解，從而產生了邪行以及招致生死輪迴的邪行果報。第二頌中，顯示了由於對各種慾望的透徹瞭解，遠離邪惡的願望，修持梵行，遠離邪見，遠離以『我慢』為根本的種子，遠離對利益供養和恭敬的貪戀，因此捨棄各種慾望是合乎正道的。由於這個原因，他人對他的譏諷是不合理的。又顯示了各種慾望是具有待時性的。為什麼這麼說呢？如果在過去世沒有積福，那麼即使現在努力，也無法實現所期望的慾望。或者即使現在世造福，所期望的慾望也未必能立即實現，因此需要等待時機才能成就。所以各種慾望被稱為『待時』。
第四頌中，顯示了由於斷除了見斷煩惱，當下就證得了初果沙門以及沙門果位。又由於斷除了修斷煩惱，當下就證得了後來的沙門以及沙門果位。斷除了貪愛，斷除了我慢，這樣顯示了當下所證悟的法。又由於遠離了執著，煙火寂靜，顯示了永遠遠離熾熱的煩惱，乃至有智慧的人在內心親自證悟。他獲得了這樣的內心證悟之法，又如何能讓別人也瞭解呢？由於沒有燒惱，沒有希望，通過這些相來表達。這裡，前三頌顯示了世尊為諸天所說，『比丘不能弘揚如來聖教的大義，而我獨自能做到』。說這些話的時候，他們領悟了，對比丘產生了輕蔑之心，對自己產生了驕慢之心，都...
【English Translation】 English version This world of gods and humans, here and there.
Furthermore, the first verse reveals the dependence on timing and the anticipation of various desires. In the second verse, regarding the evil conduct related to desires and the consequences of evil conduct, it shows that abandoning desires should follow the correct principles. Even if one practices pure Brahmacharya (梵行, pure conduct) diligently, being ridiculed is unreasonable, as well as the dependence on timing and the anticipation of desires, as stated in the second and third verses. In the fourth verse, the World-Honored One (世尊, Buddha) reveals the Dharma (法, teachings) realized in the present moment, forever free from burning afflictions, even to the point that wise individuals personally realize it within themselves.
Moreover, the first verse proclaims that various desires are worthy of discussion, revealing the dependence on timing, because these desires cannot be immediately satisfied simply by having talent; rather, they require expression through speech first, and then pursuit and enjoyment. It also shows that due to a lack of understanding of the abiding in 'thought,' evil conduct arises, leading to the karmic consequences of evil conduct that result in the cycle of birth and death. The second verse shows that due to a thorough understanding of various desires, abandoning evil wishes, practicing Brahmacharya, abandoning wrong views, abandoning the seed rooted in 'conceit' (我慢, ego), and abandoning attachment to benefits, offerings, and respect, therefore abandoning various desires is in accordance with the right path. For this reason, others' ridicule of him is unreasonable. It also shows that various desires have a nature of dependence on timing. Why is this so? If one has not accumulated merit in past lives, then even if one strives now, one cannot fulfill the desires one hopes for. Or even if one creates merit in this life, the desires one hopes for may not be immediately realized, thus requiring waiting for the right time to be accomplished. Therefore, various desires are called 'dependent on timing.'
In the fourth verse, it shows that due to the cutting off of afflictions to be abandoned by seeing (見斷煩惱, afflictions eradicated by insight), one immediately attains the first stage of a Shramana (沙門, ascetic) and the fruit of a Shramana. Also, due to the cutting off of afflictions to be abandoned by cultivation (修斷煩惱, afflictions eradicated by practice), one immediately attains the later stages of a Shramana and the fruit of a Shramana. Cutting off greed and love, cutting off conceit, thus revealing the Dharma realized in the present moment. Also, due to being free from attachment, the smoke is extinguished, revealing the eternal freedom from burning afflictions, even to the point that wise individuals personally realize it within themselves. He has obtained such a Dharma of inner realization, how can he then allow others to understand it as well? Because there is no burning affliction, no hope, these characteristics are expressed. Here, the first three verses show that the World-Honored One said to the gods, 'The Bhikshus (苾芻, monks) cannot propagate the great meaning of the Tathagata's (如來, Thus Come One) holy teachings, but I alone can do it.' When these words were spoken, they understood, and they developed a contemptuous heart towards the Bhikshus, and a conceited heart towards themselves, all...
得除滅。第四頌中。廣顯如來聖教大義。
欲貪所摧蔽 我心遍燒然 惟大仙哀愍 為說令寂靜 由汝想顛倒 令心遍燒燃 是故常遠離 引貪凈妙相 汝當修不凈 常定於一境 為貪火速滅 數數應澆灌 觀非妙諸行 為苦為無我 亦繫念于身 多修習厭離 修習于無相 壞慢及隨眠 由於慢現觀 當證苦邊際
云何想顛倒。謂于不凈境舍不凈相。不正思惟。取凈妙相及取隨好。云何遠離引貪凈相。謂如有一見少盛色應可愛樂諸母邑已。便攝諸根而不隨念。云何常定一境修習不凈。謂如有一先以巧便取于賢善三摩地相。所謂青瘀乃至白骨。或骨瑣相。即以此相於現所得可愛境界繫念思惟。如前所取后亦如是。又于內身或自或他。觀察種種不凈充滿。謂此身中有發有爪。乃至便利種種不凈。云何觀察非妙諸行以之為苦。謂如有一作是思惟。見少盛色應可愛樂諸母邑已。所生貪愛受用悕望。即是集諦為眾苦因。由此故生。生已老死愁嘆憂苦種種擾惱從此而生。云何觀察非妙諸行以為無我。謂如有一作是思惟。於我身形女身形中。都無有我及有情等。誰能受用誰所受用。唯是諸行。唯是諸法。從眾緣生。云何繫念于身多修厭離。謂如有一性是猛盛欲貪種類。由是猛盛欲
【現代漢語翻譯】 現代漢語譯本 （煩惱）得以去除和消滅。第四頌中，廣泛地闡明瞭如來聖教的偉大意義。
『欲貪所摧蔽，我心遍燒然，惟大仙哀愍，為說令寂靜。』（被強烈的慾望和貪念所矇蔽，我的內心像被火焰燃燒一樣痛苦。只有偉大的仙人（指佛陀）慈悲憐憫我，為我講說能夠使內心平靜的方法。） 『由汝想顛倒，令心遍燒燃，是故常遠離，引貪凈妙相。』（因為你的想法顛倒錯亂，才使內心像被火焰燃燒一樣痛苦。所以，要經常遠離那些能引起貪慾的清凈美好的事物。） 『汝當修不凈，常定於一境，為貪火速滅，數數應澆灌。』（你應該修習不凈觀，經常專注於一個境界，爲了使貪慾的火焰迅速熄滅，要反覆不斷地用不凈觀來澆灌。） 『觀非妙諸行，為苦為無我，亦繫念于身，多修習厭離。』（觀察那些不美好的行為，認識到它們是痛苦的，是無我的。也要專注于身體，多多修習厭離之心。） 『修習于無相，壞慢及隨眠，由於慢現觀，當證苦邊際。』（修習無相觀，破除我慢以及潛在的煩惱。通過對『慢』的如實觀察，應當證得痛苦的終結。）
什麼是『想顛倒』呢？就是對於不凈的境界，捨棄不凈的認知，進行不正當的思考，從而產生清凈美好的想法以及對細微之處的執著。什麼是『遠離引貪凈相』呢？就是說，如果有人看到年輕貌美的女子，覺得可愛而心生愛慕，就應當收攝自己的感官，不要繼續思念。 什麼是『常定一境修習不凈』呢？就是說，如果有人先巧妙地獲得了一種良好的三摩地（Samadhi，禪定）的境界，比如青瘀（屍體腐爛發青的顏色）、乃至白骨，或者骨骼散落的樣子，就用這些景象來專注于現在所看到的可愛境界，像先前所觀想的那樣進行思惟。或者，對於自己的身體，或者他人的身體，觀察種種不凈之物充滿其中，比如身體中有頭髮、指甲，乃至大小便等等各種不凈之物。 什麼是『觀察非妙諸行以之為苦』呢？就是說，如果有人這樣思考：看到年輕貌美的女子，覺得可愛而心生愛慕，從而產生貪愛、享受和希望，這就是集諦（Samudaya，苦的根源），是產生各種痛苦的原因。因為這些貪愛，所以才會產生，產生之後就會有衰老、死亡、憂愁、悲嘆、痛苦等等各種煩惱由此而生。 什麼是『觀察非妙諸行以為無我』呢？就是說，如果有人這樣思考：在我的身體或者女人的身體中，都沒有『我』或者『有情』等等。誰能享受？誰被享受？只有各種行為，只有各種法（Dharma，事物），從各種因緣和合而生。 什麼是『繫念于身多修厭離』呢？就是說，如果有人天性就是強烈的慾望和貪念。
【English Translation】 English version （Afflictions）can be removed and extinguished. The fourth verse extensively elucidates the great meaning of the Tathagata's (如來) holy teachings.
'Subdued by lust and greed, my heart is consumed by flames. Only the great sage (指佛陀) has compassion, speak to me to bring tranquility.' (Being obscured by strong desires and greed, my heart suffers as if burned by flames. Only the great sage (referring to the Buddha) has compassion for me, please explain the method to calm my heart.) 'Because of your inverted perceptions, your heart is consumed by flames. Therefore, always stay away from pure and beautiful appearances that attract greed.' (Because your thoughts are inverted and confused, your heart suffers as if burned by flames. Therefore, you should always stay away from pure and beautiful things that can arouse greed.) 'You should cultivate impurity, constantly fix your mind on one object. To quickly extinguish the fire of greed, you should repeatedly pour water.' (You should practice the contemplation of impurity, constantly focus on one object. In order to quickly extinguish the flames of greed, you should repeatedly irrigate with the contemplation of impurity.) 'Observe the unwholesome actions as suffering and as non-self. Also, be mindful of the body, and cultivate detachment extensively.' (Observe those unwholesome actions, recognize that they are suffering and are without self. Also, focus on the body, and cultivate detachment extensively.) 'Cultivate the signless, destroy pride and latent tendencies. Through the direct realization of pride, you should attain the end of suffering.' (Cultivate the contemplation of signlessness, destroy arrogance and latent afflictions. Through the direct observation of 'pride', you should attain the end of suffering.)
What is 'inverted perception'? It is abandoning the perception of impurity in an impure object, thinking incorrectly, thereby generating pure and beautiful thoughts and attachment to details. What is 'staying away from pure appearances that attract greed'? It means that if someone sees a young and beautiful woman, finds her lovely and develops affection, they should restrain their senses and not continue to dwell on it. What is 'constantly fixing the mind on one object and cultivating impurity'? It means that if someone first skillfully obtains a good state of Samadhi (三摩地, concentration), such as the color of a bluish-purple corpse, or even white bones, or the appearance of scattered bones, they should use these images to focus on the lovely object they see now, and contemplate it as they had previously imagined. Or, regarding one's own body, or the body of others, observe that it is filled with various impure things, such as hair, nails, and even feces and urine, and various other impure things. What is 'observing unwholesome actions as suffering'? It means that if someone thinks like this: seeing a young and beautiful woman, finding her lovely and developing affection, thereby generating greed, enjoyment, and hope, this is Samudaya (集諦, the origin of suffering), the cause of all kinds of suffering. Because of these desires, they arise, and after they arise, there will be aging, death, sorrow, lamentation, pain, and various other afflictions arising from this. What is 'observing unwholesome actions as non-self'? It means that if someone thinks like this: in my body or in a woman's body, there is no 'I' or 'sentient being' and so on. Who can enjoy? Who is being enjoyed? There are only various actions, only various Dharmas (法, things), arising from the combination of various causes and conditions. What is 'being mindful of the body and cultivating detachment extensively'? It means that if someone's nature is strong desires and greed.
貪類故。雖攝諸根。然被貪慾損壞其心。雖復作意思惟不凈苦及無我。亦為欲貪損壞其心。由此因緣。彼依不凈或苦無我。作意思惟。權時厭毀違逆不順。于身念住繫念在前親近修習。若多修習。彼由多住如是行故。便能斷此猛盛欲貪。若攝諸根不為欲貪損壞其心。若復作意思惟不凈苦及無我。亦不貪慾損壞其心。彼由修習如是行故。諸欲貪纏但現行斷。非隨眠斷。又此欲貪纏及隨眠。略於二種補特伽羅相續可得。一于異生相續可得。二于有學相續可得。雖有一分有學身中亦不可得。然于下貪由永斷故。已得安隱。上貪未斷。不得安隱。無學身中中界妙界所有貪慾尚不可得。何況劣界。以無學者下上貪斷。於一切分已得安隱。了知是已未離欲貪一分學者。於後無學心生愿樂。見般涅槃寂靜功德。不復思惟一切相故。恒正思惟無相界故。于無相定勤修學故。又即於此多修習故。永斷三界修斷我慢。由此斷故。說名無學離三界欲。上下貪斷已得安隱。一切苦因皆舍離故。證得一切眾苦邊際。如是故。言修習于無相。壞慢及隨眠。由於慢現觀當證苦邊際複次今當略辨上所說義。謂顯貪慾由是而生由是寂靜及彼寂靜。當知是名此中略義。云何貪慾由是而生。謂五因故。一由凈妙想。二由欣樂樂。三由有情想。四由猛盛貪。五由
【現代漢語翻譯】 現代漢語譯本：因為有貪愛這類情況，即使能夠攝持諸根，心仍然會被貪慾所損壞。即使反覆作意思維不凈、苦以及無我，心仍然會被貪慾所損壞。因為這樣的因緣，他們依靠不凈觀或者苦、無我觀，作意思維，暫時地厭惡、違逆、不順從身體，在身念住上繫念在前，親近修習。如果多多修習，他們由於安住于這樣的修行，便能夠斷除這種猛烈的貪慾。如果能夠攝持諸根，心不被貪慾所損壞；如果反覆作意思惟不凈、苦以及無我，心也不會被貪慾所損壞。他們由於修習這樣的修行，各種欲貪的纏縛只是現行斷除，並非隨眠斷除。而且，這種欲貪的纏縛和隨眠，大致在兩種補特伽羅（指人）的相續中可以得到：一是在異生（指凡夫）的相續中可以得到，二是在有學（指正在學習的聖者）的相續中可以得到。雖然有一部分有學者的身上也可能沒有欲貪，但是對於地獄的貪慾，由於已經永遠斷除，所以已經得到安穩；而上界的貪慾尚未斷除，所以還不能得到安穩。在無學（指已經完成學習的聖者）的身上，中界、妙界（指色界和無色界）所有的貪慾尚且不可能存在，更何況是下劣的欲界。因為無學者已經斷除了上地獄的貪慾，所以在一切方面都已經得到安穩。瞭解這些之後，尚未斷除欲貪的一部分有學，對於未來的無學果位心生愿樂，見到般涅槃（指滅度）的寂靜功德，不再思惟一切有相的事物，恒常正確地思惟無相的境界，對於無相的禪定勤奮修學。而且，正因為對此多多修習，所以能夠永遠斷除三界（指欲界、色界、無色界）修所斷的『我慢』。由於斷除了我慢，所以被稱為無學，遠離了三界的慾望，上地獄的貪慾都已斷除，已經得到安穩，一切痛苦的根源都已舍離，證得了所有痛苦的邊際。因此說，修習于無相，能夠摧毀我慢以及隨眠，由於對『我慢』的現觀，將能夠證得痛苦的邊際。再次，現在將簡略地辨析上面所說的意義，即顯示貪慾由此而生，由此而寂靜，以及它的寂靜。應當知道，這就是這裡所說的簡略意義。什麼是貪慾由此而生呢？因為五個原因：一是因為清凈美好的想法，二是因為欣喜快樂，三是因為對有情眾生的想法，四是因為猛烈的貪愛，五是因為……
【English Translation】 English version: Because of greed, even if one controls the senses, the mind is still corrupted by desire. Even if one repeatedly contemplates impurity, suffering, and non-self, the mind is still corrupted by desire. Because of this, relying on the contemplation of impurity, suffering, or non-self, they contemplate with the intention of temporarily disliking, opposing, and not conforming to the body, focusing their mindfulness on the body, diligently practicing. If they practice a lot, they can cut off this intense desire by dwelling in such practice. If one controls the senses and the mind is not corrupted by desire, and if one repeatedly contemplates impurity, suffering, and non-self, the mind will not be corrupted by desire. Because they practice in this way, the entanglements of desire are only cut off in their manifest form, not in their latent form. Moreover, these entanglements and latent tendencies of desire can be found in the continuum of two types of 'pudgalas' (persons): one, in the continuum of ordinary beings ('prthagjana'); two, in the continuum of those who are still learning ('saiksa'). Although some 'saiksas' may not have desire, they have attained peace because they have permanently cut off lower realm desires, but they have not attained peace because they have not cut off higher realm desires. In the body of an 'arhat' (one who has completed learning), all desires of the middle and subtle realms (form and formless realms) are impossible to find, let alone the inferior realm (desire realm). Because the 'arhat' has cut off desires of the upper and lower realms, they have attained peace in all aspects, having abandoned all causes of suffering, and attained the end of all suffering. Therefore, it is said that practicing non-perception destroys pride and latent tendencies, and through the direct realization of 'pride', one will attain the end of suffering. Furthermore, I will now briefly explain the meaning of what was said above, namely, to show that desire arises from this, is pacified by this, and its pacification. Know that this is the brief meaning here. How does desire arise from this? Because of five reasons: one, because of the thought of purity and beauty; two, because of delighting in pleasure; three, because of the thought of sentient beings; four, because of intense greed; five, because of...
隨眠有餘未盡。云何貪慾生已由是寂靜。謂五因故。一由作意思惟不凈。二由作意思惟于苦。三由作意思惟無我。四由繫念多修厭離。五由隨眠無餘永滅。云何寂靜。謂此寂靜略有二種。一者現行寂靜。二者永斷隨眠當來不起。由前四種寂靜因緣。成初寂靜。由第五因第二成就。
云何苾芻多所住 越五暴流當度六 云何定者能度廣 欲愛而未得腰舟 身輕安心善解脫 無作繫念不傾動 了法修習無尋定 憤愛惛沈過解脫 如是苾芻多所住 越五暴流當度六 如是定者能度廣 欲愛而未得腰舟
此因天女所問伽他。暴流有六。謂眼暴流。能見諸色。乃至意暴流。能了諸法。佛聖弟子。有學見跡。于隨順喜眼所識色。不住于愛。于隨順憂眼所識色。不住于恚。于隨順舍眼所識色。數數思擇安住于舍。彼設已生。或欲貪纏。或瞋恚纏。或愚癡纏三身為緣。所謂喜身憂身捨身而不堅著。乃至變吐由是因緣。于屬三身諸煩惱纏。得不現行輕安而住。如是名為得身輕安。而未能得心善解脫。由彼隨眠未永斷故。彼於後時又能永斷屬彼隨眠。即于屬彼諸煩惱中。遠離隨縛。如是乃名即於三身貪瞋癡所心善解脫。如於眼所識色。乃至於身所識觸當知亦爾。如是已斷五下分結。越五暴流。謂越眼暴流
【現代漢語翻譯】 現代漢語譯本 『隨眠有餘未盡』是指煩惱習氣還有殘留未完全斷盡。那麼，為什麼貪慾生起后又能寂靜下來呢？這是由於五個原因：第一，通過作意思維不凈（觀想事物不乾淨）。第二，通過作意思維于苦（觀想事物是痛苦的）。第三，通過作意思維無我（觀想事物沒有永恒不變的自我）。第四，通過持續繫念修習厭離（對世間產生厭惡和遠離之心）。第五，由於煩惱習氣完全滅盡。 那麼，什麼是『寂靜』呢？這種寂靜略有二種：一是現行寂靜，指煩惱現行停止；二是永斷隨眠，指煩惱習氣永遠斷除，將來不再生起。通過前四種寂靜的因緣，成就第一種寂靜（現行寂靜）。通過第五種因（隨眠無餘永滅），成就第二種寂靜（永斷隨眠）。
『云何苾芻多所住，越五暴流當度六，云何定者能度廣，欲愛而未得腰舟，身輕安心善解脫，無作繫念不傾動，了法修習無尋定，憤愛惛沈過解脫，如是苾芻多所住，越五暴流當度六，如是定者能度廣，欲愛而未得腰舟』
這是因天女所提出的偈頌。暴流有六種，即眼暴流（能夠看到各種顏色），乃至意暴流（能夠了解各種事物）。佛的聖弟子，有學位的見道者，對於隨順喜悅的眼所識色，不住于貪愛；對於隨順憂愁的眼所識色，不住于嗔恚；對於隨順舍（不苦不樂）的眼所識色，常常思擇並安住于舍。他們即使已經生起，或者欲貪纏縛，或者嗔恚纏縛，或者愚癡纏縛，以喜身、憂身、捨身三種感受為緣，也不會執著，乃至會捨棄這些感受。由於這個原因，對於屬於三種感受的各種煩惱纏縛，能夠不讓它們現行，從而獲得輕安而住。這叫做獲得身輕安，但未能獲得心的善解脫，因為他們的煩惱習氣還沒有完全斷除。他們在之後的時間裡，又能永遠斷除屬於他們的煩惱習氣，從而在屬於他們的各種煩惱中，遠離隨縛。這樣才叫做對於三種感受中的貪嗔癡獲得心的善解脫。如同對於眼所識色一樣，對於身所識觸也應當知道是同樣的道理。像這樣已經斷除了五下分結，就能超越五種暴流，即超越眼暴流。
【English Translation】 English version 『Sleeper remnants remain unexhausted』 refers to the fact that the habitual tendencies of afflictions are still residual and not completely eradicated. Then, how can greed, once arisen, become tranquil again? This is due to five reasons: First, through deliberate contemplation of impurity (contemplating the uncleanliness of things). Second, through deliberate contemplation of suffering (contemplating the suffering inherent in things). Third, through deliberate contemplation of non-self (contemplating that things have no permanent, unchanging self). Fourth, through continuous mindfulness and cultivation of detachment (generating aversion and detachment from the world). Fifth, because the habitual tendencies of afflictions are completely extinguished. So, what is 『tranquility』? This tranquility is roughly of two types: one is present-moment tranquility, referring to the cessation of afflictions in the present moment; the other is the permanent eradication of sleeper tendencies, referring to the complete eradication of habitual afflictions, so that they will not arise again in the future. Through the causes and conditions of the first four types of tranquility, the first type of tranquility (present-moment tranquility) is achieved. Through the fifth cause (the complete extinction of sleeper tendencies), the second type of tranquility (permanent eradication of sleeper tendencies) is achieved.
『How does a Bhikshu dwell much, crossing the five torrents and about to cross the six? How does a meditator cross the vast, desire-love, and not yet obtain a waist-boat? Body light, mind at peace, well-liberated, without action, mindfulness unmoving, understanding the Dharma, cultivating without thought, anger, love, and torpor pass liberation. Thus does a Bhikshu dwell much, crossing the five torrents and about to cross the six. Thus does a meditator cross the vast, desire-love, and not yet obtain a waist-boat.』
This is a verse asked by a heavenly maiden. There are six torrents, namely the torrent of the eye (which can see various colors), and so on up to the torrent of the mind (which can understand various things). A holy disciple of the Buddha, a learner who has seen the path, does not dwell in attachment to colors cognized by the eye that are in accordance with pleasure; does not dwell in hatred towards colors cognized by the eye that are in accordance with sorrow; and constantly contemplates and dwells in equanimity towards colors cognized by the eye that are in accordance with neither pleasure nor sorrow. Even if they have already arisen, or are bound by desire-attachment, or bound by anger-attachment, or bound by ignorance-attachment, taking the three feelings of pleasant body, unpleasant body, and neutral body as conditions, they will not cling to them, and will even abandon these feelings. Because of this reason, with respect to the various afflictive bonds belonging to the three feelings, they are able to prevent them from manifesting, thereby attaining lightness and dwelling in peace. This is called attaining lightness of body, but failing to attain good liberation of mind, because their habitual afflictions have not been completely eradicated. At a later time, they are also able to permanently eradicate the habitual afflictions belonging to them, thereby, among the various afflictions belonging to them, being far from being bound by them. Only then is it called attaining good liberation of mind from greed, hatred, and delusion in the three feelings. Just as with colors cognized by the eye, it should also be known that the same is true for touch cognized by the body. Having thus cut off the five lower fetters, one transcends the five torrents, namely transcending the torrent of the eye.
能見諸色。乃至越身暴流能覺諸觸。如是越度五暴流已。余有第六意暴流在。為當越度復修無作無動繫念。云何無作。謂于涅槃心生愿樂。不為我慢之所傾動。無所思惟亦無造作。又不為彼計我我所當來是有。乃至我當非想非非想等之所傾動。無所思惟亦無造作。云何無動。謂不為彼上分諸結纏繞其心。無動無變亦無改轉。又于隨一寂靜諸定。不生愛味戀慕堅著。云何繫念。謂為斷彼上分諸結。于其內身住循身觀。如是乃至廣說念住。彼由如是修無作故。斷諸生愛。修無動故。斷諸定愛。此離現行。說名為斷。修繫念故。為令一切上分諸結無餘永斷。修習對治。如是修習無作繫念不傾動故。能令一切上分諸結無餘永斷。是名越度第六暴流。謂意暴流能了諸法。復有差別。云何無動。言無動者。是慈善根無瞋性故。由此因緣諸聖弟子。于薩迦耶斷除邪愿。修奢摩他毗缽舍那。由彼慈故。修奢摩他。由念住故。修毗缽舍那。如是正修行者。于能隨順斷上分結三心修習。速得圓滿。謂于上身無耽染心。于下有情無憤恚心。不放逸者。于上下境無染污心。余如前說。如是名為越五暴流當度第六。云何了法。謂于苦法能了能觀。于集滅道法能了能觀。云何修習于無尋定。謂能了知如是法已。又復安住居家諸欲依持斷滅及棄出中。
【現代漢語翻譯】 現代漢語譯本 能看見各種顏色，乃至超越身體的劇烈感受，能覺察到各種觸覺。像這樣超越了五種暴流之後，還剩下第六種意暴流。要超越它，應當修習無作、無動、繫念。什麼是『無作』呢？就是對於涅槃（Nirvana，寂滅）心生愿樂，不被我慢（conceit）所動搖。不作任何思惟，也不作任何造作。又不被那些計較『我』和『我所』，以及未來『是有』，乃至『我當爲非想非非想』等等的念頭所動搖。不作任何思惟，也不作任何造作。什麼是『無動』呢？就是不被上分諸結（higher fetters）纏繞其心，不動搖，不變異，也不改變轉移。又對於任何一種寂靜的禪定，不生起愛戀、迷戀和執著。什麼是『繫念』呢？就是爲了斷除那些上分諸結，于自己的內身安住于循身觀。像這樣乃至廣說念住（mindfulness）。他由於這樣修習『無作』，所以斷除對生的愛著。修習『無動』，所以斷除對禪定的愛著。這種遠離（諸愛）現行的狀態，就叫做『斷』。修習『繫念』，是爲了使一切上分諸結完全徹底地斷除，修習對治之法。像這樣修習『無作繫念』，因為不被動搖，所以能使一切上分諸結完全徹底地斷除。這就叫做超越第六種暴流，也就是意暴流，它能了知諸法。 還有一種差別。什麼是『無動』呢？所說的『無動』，是慈善的根本，沒有瞋恚的性質。由於這種因緣，諸位聖弟子，對於薩迦耶（Satkayadrishti，有身見）斷除邪愿，修習奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀）。由於慈悲的緣故，修習奢摩他；由於念住的緣故，修習毗缽舍那。像這樣正確修行的人，對於能夠隨順斷除上分結的三種心修習，迅速得到圓滿。就是對於上界之身沒有貪染之心，對於地獄有情沒有憤恨之心。不放逸的人，對於上下之境沒有染污之心。其餘的如前面所說。像這樣叫做超越五種暴流，應當度過第六種暴流。什麼是『了法』呢？就是對於苦法能夠了知能夠觀察，對於集、滅、道法能夠了知能夠觀察。什麼是修習于無尋定（no-thought concentration）呢？就是能夠了知這些法之後，又安住在居家諸欲的依持斷滅以及捨棄出離之中。
【English Translation】 English version One can see various colors, and even beyond the intense sensations of the body, one can perceive various tactile sensations. Having thus transcended the five floods, there remains the sixth flood, the flood of mind. To transcend it, one should cultivate non-doing, non-moving, and mindfulness. What is 'non-doing'? It is to generate joy and desire for Nirvana (cessation), without being swayed by conceit. Without any thought or fabrication. And not being swayed by those who calculate 'I' and 'mine,' and the future 'existence,' even to the point of 'I shall be neither perception nor non-perception.' Without any thought or fabrication. What is 'non-moving'? It is not to have one's mind entangled by the higher fetters, without wavering, changing, or shifting. And not to generate love, infatuation, or attachment to any kind of tranquil concentration. What is 'mindfulness'? It is, in order to cut off those higher fetters, to abide in the contemplation of the body within oneself. Thus, extensively expounding mindfulness. Because he cultivates 'non-doing' in this way, he cuts off the love of birth. Because he cultivates 'non-moving,' he cuts off the love of concentration. This state of being apart from the present activity (of these loves) is called 'cutting off.' Because he cultivates 'mindfulness,' it is in order to completely and thoroughly cut off all the higher fetters, cultivating the antidote. Cultivating 'non-doing mindfulness' in this way, because it is not swayed, it can enable all the higher fetters to be completely and thoroughly cut off. This is called transcending the sixth flood, which is the flood of mind, which can understand all dharmas (teachings). There is also a distinction. What is 'non-moving'? What is called 'non-moving' is the root of loving-kindness, without the nature of hatred. Because of this cause, the noble disciples, regarding Satkayadrishti (belief in a self), cut off wrong aspirations, and cultivate Samatha (tranquility) and Vipassana (insight). Because of loving-kindness, they cultivate Samatha; because of mindfulness, they cultivate Vipassana. Those who practice correctly in this way quickly perfect the cultivation of the three minds that accord with cutting off the higher fetters. That is, having no greed for the upper realms of existence, and no resentment towards beings in the lower realms. Those who are not negligent have no defilement towards the upper and lower realms. The rest is as previously stated. This is called transcending the five floods, and one should cross over the sixth flood. What is 'understanding dharmas'? It is to be able to understand and observe the dharma of suffering, and to be able to understand and observe the dharma of origin, cessation, and the path. What is cultivating no-thought concentration? It is to be able to understand these dharmas and then abide in the destruction and abandonment of the support of worldly desires, and in renunciation.
或於阿練若處。或於樹下空閑。于隨順喜眼所識色所有喜身。于隨順憂眼所識色所有憂身。于隨順舍眼所識色所有捨身。於此所緣無慾尋纏。心多安住。乃至亦無所生家世相應尋纏。心多安住。設起欲尋乃至家世相應尋等。即能如實了知出離。不為欲尋之所障礙。乃至不為家世相應尋所障礙。而能靜慮審慮諦慮。由此方便。由此道修能斷喜身染愛過失。能斷憂身憤恚過失。能斷捨身惛沈過失。諸纏斷故。身得輕安。隨眠斷故。于欲界系三身染污心善解脫。彼于爾時名已越度廣大欲愛。謂于諸色乃至諸觸。遍流行愛。若和合愛。若增長愛。若不離愛。若不合愛。若退減愛。若別離愛。或於欲界復受生愛。復有差別。云何修習于無尋定。謂已得無尋無伺靜慮。余如前說。
複次今當略辨上所說義。謂彼天女略問世尊三種要義。一者下分結斷。二者上分結斷方便。三者即彼下分結斷方便及如彼善斷。如是問已。爾時世尊隨應而答。謂由身輕安心善解脫。答彼所問下分結斷非斷方便。由無作繫念不傾動。答彼所問上分結斷方便非斷。而於彼斷天女類前亦即領解。惟餘下分結斷方便及如彼善斷。爾時世尊先以修無尋定。廣說差別。答斷方便。謂若能斷如斷所斷。此中了法說名能斷。修無尋定說名如斷。所斷憤過謂瞋恚品。
所斷愛過謂貪慾品。所斷惛沈過謂愚癡品。如是名為能如所斷。如是廣答斷方便已。唯有所餘如善斷在。復由第二修無尋定差別因緣。答其善斷。言善斷者。謂畢竟斷。遠分斷一切雜染斷。由了知法故。釋畢竟斷。由修無尋定故。釋遠分斷。由貪瞋癡纏及隨眠一切斷故。釋一切雜染斷。當知是名此中略義。又彼天女依諸有學未得勝意。已離欲貪未離上貪。而興請問。意名腰舟。如經說慚軸意腰舟。於此腰舟猶未得者。說彼名為未得腰舟。此中何等名為腰舟。謂于諸結善解脫心。
常有怖世間 眾生恒所厭 于未生眾苦 或復已生中 若有少無怖 今請為我說 天我觀解脫 不離智精進 不離攝諸根 不離一切舍 我觀極久遠 梵志般涅槃 已過諸恐怖 超世間貪著
今此頌中。始從欲界乃至有頂諸薩迦耶。皆名世間。此中義者。意在欲界有樂有苦有情世間。若諸有情十資身具之所攝養無所匱乏。身康無病。年未衰老名為有樂有情世間。與此相違。當知有苦有情世間世間眾生少分有樂。多分有苦。諸有有樂有情世間。常懷恐怖。勿我財寶王所侵奪。廣說乃至。勿由此緣遭諸苦難。勿或風熱于內發動。乃至或人或非人等侵損我耶。如是懼慮未來財寶變壞之苦及身壞苦。心常怖畏。諸
【現代漢語翻譯】 現代漢語譯本 所斷的愛可以稱為貪慾品（Tanha品，指由貪愛所導致的煩惱）。所斷的昏沉可以稱為愚癡品（Moha品，指由愚癡所導致的煩惱）。像這樣就叫做能夠如實地斷除煩惱。像這樣廣泛地回答了斷除煩惱的方法之後，只有善斷還存在。又由於第二種修習無尋定的差別因緣，回答關於善斷的問題。所說的善斷，是指畢竟斷（徹底斷除）、遠分斷（從遠處斷除）和一切雜染斷（斷除一切煩惱）。由於了知法，解釋畢竟斷。由於修習無尋定，解釋遠分斷。由於貪、嗔、癡的纏縛以及隨眠（潛在的煩惱）一切斷除，解釋一切雜染斷。應當知道這就是這裡的大概意思。此外，那位天女依靠那些有學（正在學習的人），還沒有得到殊勝的意（Manas，心意），已經離開了欲貪（對慾望的貪戀），但還沒有離開上貪（對更高層次存在的貪戀），而提出請問。意，可以稱為腰舟（連線身體的舟）。如經中所說，慚愧是軸，意是腰舟。對於這腰舟還沒有得到的，就說他們是未得腰舟。這裡什麼叫做腰舟呢？是指對於各種結（煩惱的束縛）能夠善於解脫的心。 『常有怖世間，眾生恒所厭，于未生眾苦，或復已生中，若有少無怖，今請為我說。』 『天我觀解脫，不離智精進，不離攝諸根，不離一切舍，我觀極久遠，梵志般涅槃，已過諸恐怖，超世間貪著。』 現在這首偈頌中，從欲界（Kāmadhātu，眾生對感官享樂有強烈慾望的生存領域）乃至有頂（Bhavāgra，三界中最高的境界），所有的薩迦耶（Satkāya，有身見，認為五蘊是真實的我）都叫做世間。這裡的意思是，著重於欲界中有樂有苦的有情世間。如果那些有情被十種資身之具所攝養，沒有匱乏，身體健康沒有疾病，年紀還沒有衰老，就叫做有樂有情世間。與此相反，應當知道是有苦有情世間。世間眾生少部分有樂，大部分有苦。那些有樂有情世間，常常懷有恐怖，害怕我的財寶被國王所侵奪，廣泛地說乃至害怕由此因緣遭遇各種苦難，害怕或者風熱在體內發動，乃至害怕或者人或者非人等侵損我。像這樣懼怕未來財寶變壞的痛苦以及身體壞滅的痛苦，內心常常怖畏。
【English Translation】 English version The severed love is called the Tanha (craving) category (referring to the afflictions caused by craving). The severed dullness is called the Moha (ignorance) category (referring to the afflictions caused by ignorance). This is called being able to truly sever afflictions. Having extensively answered the methods for severing afflictions in this way, only the 'good severance' remains. Furthermore, due to the differential causes of the second cultivation of the non-seeking concentration (無尋定), the question of 'good severance' is answered. The so-called 'good severance' refers to the ultimate severance (徹底斷除), the remote severance (從遠處斷除), and the severance of all defilements (斷除一切煩惱). Because of understanding the Dharma, the ultimate severance is explained. Because of cultivating the non-seeking concentration, the remote severance is explained. Because of the complete severance of the entanglements of greed, hatred, and delusion, as well as the latent afflictions (隨眠), the severance of all defilements is explained. It should be known that this is the general meaning here. Furthermore, that goddess, relying on those who are still learning (有學), has not yet attained the superior Manas (意, mind), has already left behind the desire-realm craving (欲貪), but has not yet left behind the higher-realm craving (上貪), and thus raises a question. Manas can be called the 'waist boat' (腰舟, connecting boat). As the sutra says, shame is the axle, and Manas is the waist boat. For those who have not yet obtained this waist boat, it is said that they have not obtained the waist boat. What is called the waist boat here? It refers to the mind that is skilled at liberating itself from the various knots (結, bonds of affliction). 『There is always fear in the world, beings are constantly disliked, regarding the unarisen sufferings, or those already arisen, if there is even a little absence of fear, I now ask you to tell me.』 『O deva, I observe liberation, it is inseparable from wisdom and diligence, inseparable from gathering the senses, inseparable from all relinquishment, I observe the extremely distant, the Brahmin's (梵志) Parinirvana (般涅槃), having passed beyond all fears, transcending worldly attachments.』 Now, in this verse, from the desire realm (Kāmadhātu, 欲界, the realm of existence where beings have strong desires for sensory pleasures) to the peak of existence (Bhavāgra, 有頂, the highest realm in the three realms), all Satkāya (薩迦耶, the view of a self, the belief that the five aggregates are a real self) are called the world. The meaning here is focused on the sentient beings in the desire realm who experience both pleasure and suffering. If those sentient beings are nourished by the ten requisites of life, without any lack, are healthy without illness, and are not yet old, they are called sentient beings in the world of pleasure. Conversely, it should be known that they are sentient beings in the world of suffering. Sentient beings in the world have a small portion of pleasure and a large portion of suffering. Those sentient beings in the world of pleasure are constantly fearful, afraid that my treasures will be seized by the king, broadly speaking, even afraid of encountering various sufferings due to this cause, afraid that wind and heat will arise within the body, even afraid that humans or non-humans will harm me. In this way, fearing the suffering of the future deterioration of wealth and the suffering of the destruction of the body, the mind is constantly fearful.
有有苦有情世間。現為眾苦逼切身心。有苦有憂有愁有箭。有諸擾惱恒不安住。如是故言常有怖世間眾生恒所厭于未生眾苦或復已生中。由是因緣彼天現見諸有有樂有情世間樂非決定。請問如來有決定樂無怖畏處。爾時世尊即為彼天方便示現。惟聖教中有如是處。非諸外道。謂如有一住正法外所有沙門或婆羅門。于現法中及當來世諸欲過患。不如實知。由不知故。悕求未來諸欲差別舍現法欲求后法欲。精勤受學所有禁戒。雖復安住如是禁戒。然無智慧。不護根門。不守正念。無常委念。乃至廣說。彼不調攝諸根門故。於他所惠少小利養及與恭敬。尚生愛味。隨起戀著何況廣大。如是精勤受禁戒者。遠離智慧密護根門。于現法欲尚不能斷。況后法欲。又即于彼有一沙門若婆羅門。于欲過患。粗了知故。能越現法后法諸欲。而復欣求上離欲地。于非解脫起解脫想。斷棄諸欲便臻遠離。彼由精勤數多修習正思惟故。離欲欲界乃至離欲無所有處。由此因緣。舍下自體愛上自體。由愛彼故。于當來世尚不解脫下地自體。何況上地。如是棄捨財寶自體迷失道者。雖復安住勇猛精勤。而不能得一向快樂無怖畏處。何以故。彼外道師尚於是處不見不識。況能為彼諸弟子等當廣開示。如是外道師及弟子所制論中。決定無有眾苦邊際。與此
【現代漢語翻譯】 現代漢語譯本 有充滿痛苦的有情眾生世間。現在他們的身心正遭受各種痛苦的逼迫。他們有苦惱、憂愁、悲傷和如箭穿心的感受。各種煩惱持續不斷，使他們無法安寧。因此，常說世間的眾生總是厭惡尚未產生的痛苦，或者已經產生的痛苦。由於這個原因，那些天人看到，在有情眾生的世間，快樂並非是確定的。所以他們請問如來，是否存在一種確定的快樂、沒有恐懼的地方。 這時，世尊爲了那些天人，方便地開示說：只有在聖教（指佛教）中才有這樣的地方，而不是在其他外道（指佛教以外的宗教或哲學）中。例如，有一些住在正法之外的沙門（出家修行者）或婆羅門（古印度教祭司），他們對於現世和來世的各種慾望的過患，不能如實地瞭解。由於不瞭解這些過患，他們希望得到未來各種不同的慾望，捨棄現世的慾望，追求來世的慾望，精勤地學習各種禁戒。雖然他們安住在這些禁戒中，但是沒有智慧，不能守護根門（眼、耳、鼻、舌、身、意六根），不能守護正念，沒有持續的專注。乃至（省略中間的詳細描述）。由於他們不能調伏和攝持自己的根門，即使對於別人給予的微小的利益和恭敬，也會產生貪愛和執著，更何況是廣大的利益和恭敬。像這樣精勤地受持禁戒的人，遠離智慧，嚴密地守護根門，對於現世的慾望尚且不能斷除，更何況是來世的慾望。 此外，還有一些沙門或婆羅門，他們粗略地瞭解了慾望的過患，因此能夠超越現世和來世的各種慾望，但是又欣求更高層次的離欲境界。他們對於不是解脫的境界，產生了解脫的錯覺。他們斷除和拋棄各種慾望，從而達到遠離的狀態。他們由於精勤地、多次地修習正確的思維，從而離開了對欲界（指有情慾求的世間）的慾望，乃至離開了對無所有處（一種禪定境界）的慾望。由於這個原因，他們捨棄了較低層次的自體，而貪愛較高層次的自體。由於貪愛這些自體，他們在未來世尚且不能從較低層次的自體中解脫出來，更何況是較高層次的自體。 像這樣拋棄財寶和自體，迷失了道路的人，即使安住在勇猛精勤的狀態中，也不能得到一種絕對的快樂、沒有恐懼的地方。為什麼呢？因為那些外道師尚且不能見到和認識到這樣的地方，更何況能夠為他們的弟子們廣泛地開示呢？像這樣，外道師和弟子們所制定的理論中，絕對沒有斷除各種痛苦的邊際。與此（指佛教的教義）不同。
【English Translation】 English version There is a world of sentient beings filled with suffering. Currently, their bodies and minds are being oppressed by various pains. They experience suffering, sorrow, grief, and feelings like arrows piercing their hearts. Various afflictions constantly disturb them, preventing them from finding peace. Therefore, it is often said that sentient beings in the world always detest suffering that has not yet arisen, or suffering that has already arisen. Because of this reason, those devas (heavenly beings) see that happiness is not certain in the world of sentient beings. Therefore, they ask the Tathagata (Buddha), is there a place of definite happiness, free from fear? At this time, the World Honored One (Buddha), for the sake of those devas, expediently revealed: Only in the Holy Teaching (referring to Buddhism) is there such a place, and not in other heretical paths (referring to religions or philosophies other than Buddhism). For example, there are some shramanas (wandering ascetics) or Brahmins (priests in ancient India) who dwell outside the Right Dharma (Buddhist teachings), and they do not truly understand the faults of various desires in the present life and future lives. Because they do not understand these faults, they hope to obtain various different desires in the future, abandoning desires in the present life and pursuing desires in future lives, diligently studying various precepts. Although they abide in these precepts, they lack wisdom, cannot guard the sense doors (the six senses: eyes, ears, nose, tongue, body, and mind), cannot guard right mindfulness, and do not have continuous concentration. And so on (omitting detailed descriptions in between). Because they cannot subdue and control their sense doors, even for the small benefits and respect given by others, they will generate craving and attachment, let alone for great benefits and respect. Those who diligently uphold precepts in this way, being far from wisdom and closely guarding their sense doors, cannot even cut off desires in the present life, let alone desires in future lives. Furthermore, there are some shramanas or Brahmins who roughly understand the faults of desires, and therefore can transcend various desires in the present life and future lives, but they also aspire to higher realms of detachment. They have the illusion of liberation for states that are not liberation. They cut off and abandon various desires, thereby reaching a state of detachment. Because they diligently and repeatedly practice right thinking, they leave the desire for the desire realm (referring to the world of sentient desires), and even leave the desire for the realm of nothingness (a state of meditative absorption). Because of this reason, they abandon the lower self and crave the higher self. Because they crave these selves, they will not be able to liberate themselves from the lower self in future lives, let alone the higher self. Like those who abandon wealth and self, and lose their way, even if they abide in a state of courageous diligence, they cannot obtain a place of absolute happiness, free from fear. Why? Because those heretical teachers cannot even see and recognize such a place, let alone be able to widely reveal it to their disciples? Like this, in the theories established by heretical teachers and disciples, there is absolutely no end to various sufferings. This is different from (referring to the teachings of Buddhism).
相違。善說正法毗柰耶中。當知具足一切義利。乃至定有眾苦邊際。依此密意佛為彼天說如是言。天我觀解脫不離智精進。不離攝諸根。不離一切舍。
複次今當略辨上所說義。謂為顯示惡說邪法毗柰耶中師及弟子皆有衰損。善說正法毗柰耶中。皆具吉祥。於一切苦能證邊際。當知是名此中略義。爾時彼天聞佛世尊答所請問。歡喜踴躍即以四種無上功德讚歎如來。謂佛世尊難出現故。出已能成利他行故。亦能建立自利德故。于自他利離染心故。我觀極久遠梵志般涅槃者。此贊世尊難出現德。已過諸怨者。此贊世尊利他行德。已過諸怖者。此贊世尊建自利德。超世間貪慾者。此贊世尊于自他利離染心德。如是四種功德差別當知。復有三種差別謂難出現故。難可見故。建立自利利他行故。見者則能成就大義成大義者。離染心故。遍一切生亦無眾罪。如是眾德諸佛世尊最為殊勝故。以此相讚歎如來。
瑜伽師地論卷第十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第十八
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中思所成地第十一之三
誰獎勝類生 及開出離道 於何住何學 不懼後世死 戒慧自薰脩 具定念正直 斷諸愁熾燃 正念心
【現代漢語翻譯】 現代漢語譯本：
相違背。在善說正法毗奈耶（Vinaya，戒律）中，應當知道具足一切義利，乃至必定有眾苦的邊際。依據這個密意，佛為那位天人說了這樣的話：『天人啊，我觀察解脫不離智慧和精進，不離攝持諸根，不離一切捨棄。』 再次，現在應當簡略地辨明上面所說的意義。就是爲了顯示惡說邪法毗奈耶中，師父和弟子都有衰損；善說正法毗奈耶中，都具備吉祥，對於一切苦能夠證得邊際。應當知道這就是此中的簡略意義。當時，那位天人聽聞佛世尊回答所請問，歡喜踴躍，就以四種無上功德讚歎如來。就是佛世尊難以出現，出現后能夠成就利他之行，也能建立自利之德，對於自利和他利沒有染污心。『我觀察極久遠梵志般涅槃者』，這是讚歎世尊難以出現的功德。『已過諸怨者』，這是讚歎世尊利他之行的功德。『已過諸怖者』，這是讚歎世尊建立自利之德。『超世間貪慾者』，這是讚歎世尊對於自利和他利沒有染污心的功德。像這樣四種功德的差別應當知道。又有三種差別，就是難以出現，難以看見，建立自利利他之行。看見的人就能成就大義，成就大義的人，沒有染污心，遍及一切眾生也沒有眾多罪過。像這樣眾多的功德，諸佛世尊最為殊勝，所以用這些來讚歎如來。 《瑜伽師地論》卷第十七 《瑜伽師地論》卷第十八 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中思所成地第十一之三 誰獎勝類生 及開出離道 於何住何學 不懼後世死 戒慧自薰脩 具定念正直 斷諸愁熾燃 正念心
【English Translation】 English version:
It is contrary. In the well-spoken true Dharma Vinaya (discipline), it should be known that it is complete with all meaningful benefits, and even certainly has an end to all suffering. Based on this secret intention, the Buddha spoke these words to that Deva (god): 'Deva, I observe that liberation is inseparable from wisdom and diligence, inseparable from restraining the senses, inseparable from all renunciation.' Furthermore, now I shall briefly explain the meaning of what was said above. It is to show that in the ill-spoken, heretical Dharma Vinaya, both the teacher and the disciples have decline; in the well-spoken, true Dharma Vinaya, all have auspiciousness, and can realize the end of all suffering. It should be known that this is the brief meaning herein. At that time, that Deva, hearing the Buddha World-Honored One's answer to his question, rejoiced and praised the Tathagata (Thus Come One) with four supreme merits. That is, the Buddha World-Honored One is difficult to appear, and after appearing, can accomplish the practice of benefiting others, and can also establish the virtue of benefiting oneself, and has no defiled mind towards benefiting oneself and others. 'I observe the extremely distant Brahmanas (priests) who attain Nirvana (liberation)', this is praising the World-Honored One's merit of being difficult to appear. 'Having surpassed all enemies', this is praising the World-Honored One's merit of the practice of benefiting others. 'Having surpassed all fears', this is praising the World-Honored One's merit of establishing the benefit of oneself. 'Surpassing worldly greed', this is praising the World-Honored One's merit of having no defiled mind towards benefiting oneself and others. Such differences in the four merits should be known. There are also three differences, that is, difficult to appear, difficult to see, and establishing the practice of benefiting oneself and others. Those who see can accomplish great meaning, and those who accomplish great meaning have no defiled mind, and have no many sins throughout all beings. Such numerous merits, the Buddhas World-Honored Ones are the most supreme, so they are praised with these characteristics. Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), Volume 17 Yogacarabhumi-sastra, Volume 18 Said by Bodhisattva Maitreya (The future Buddha) Tripitaka Master Xuanzang (A famous translator) translated by imperial order, the third of the eleventh section of the Thought-Arising Ground in the Local Division Who praises the birth of the superior kind and opens the path of liberation? Where does one dwell and what does one learn, not fearing death in the next life? Disciplining oneself with precepts and wisdom, possessing concentration, mindfulness, and uprightness, Cutting off all sorrows and burning flames, with right mindfulness in mind.
解脫 能獎勝類生 及開出離道 住此於此學 不懼後世死
今此頌中言勝類者。即是四種勝上姓類。一婆羅門。二剎帝利。三吠舍。四戍達羅。以法以正以制以導教勝類生故。名為獎。此中顯示唯佛世尊能以法以正以制以導教勝類生。由此因緣。世尊自顯唯我獨為真獎導者。故為彼天作如是說。具戒具慧以自薰脩。又唯世尊能為四種勝上類生。宣說出離一切眾苦聖八支道。此中世尊亦自顯示是真說者。云何具戒。謂佛世尊昔菩薩時。棄上妙欲舍離居家。受持身語所有律儀。云何具慧。謂即于彼受持身語律儀。住者。起如是相。內正思惟。深心籌量。審諦觀察。今此世間多遭艱苦。所謂若生若老。如經廣說。云何自薰脩。謂于往昔無量餘生。經三大劫阿僧企耶。於六波羅蜜多修習善修習。由彼因緣。今無師自然心趣出離。又于眾緣所生諸行。以微妙智慧隨悟入。云何具定。謂能乃至離無所有處欲。證得非想非非想處。云何具念。謂依如是所得勝定。為斷見斷諸煩惱故。修四念住。即以如是所修念住為其導首。乃至修習三十七種菩提分法。云何正直。謂彼生起逆流正直聖八支道。能斷見斷所有煩惱。于逆流道得預隨流。云何永斷一切愁憂熾燃。謂從諦現觀俱得成不還者。又能永斷五下分結瞋恚似順愁憂。
【現代漢語翻譯】 現代漢語譯本 解脫 能使殊勝種姓出生，以及開示解脫之道， 安住於此並於此修學，不畏懼後世的死亡。
這首偈頌中所說的『殊勝種姓』，指的是四種殊勝的種姓：一、婆羅門（Brahmana，印度教祭司）；二、剎帝利（Kshatriya，武士和統治者）；三、吠舍（Vaishya，商人和農民）；四、戍達羅（Shudra，僕人和勞工）。因為以佛法、正道、戒律和引導來教化殊勝種姓出生，所以稱為『能使』。這裡顯示只有佛世尊能夠以佛法、正道、戒律和引導來教化殊勝種姓出生。由於這個因緣，世尊親自顯示只有我是真正的引導者。所以為那些天人這樣說：具備戒律、具備智慧，以自身來熏修。又只有世尊能夠為四種殊勝種姓宣說脫離一切痛苦的聖八支道（Arya Ashtanga Marga）。這裡世尊也親自顯示是真正的宣說者。什麼是具備戒律？指的是佛世尊過去作為菩薩（Bodhisattva）時，捨棄了最美好的慾望，離開了家庭，受持身語的所有戒律。什麼是具備智慧？指的是就在受持身語戒律而安住時，生起這樣的想法，內心正確地思考，深入地衡量，審慎地觀察，現在這個世間多遭艱苦，也就是生、老等，如經文廣泛所說。什麼是自身熏修？指的是在過去無量餘生中，經歷了三大阿僧祇劫（Asankhyeya Kalpa），對於六波羅蜜多（Paramita）修習善加修習。由於那個因緣，現在沒有老師也能自然而然地心向解脫。又對於眾緣所生的諸行，以微妙的智慧隨順悟入。什麼是具備禪定？指的是能夠乃至離開無所有處（Akincanyayatana）的慾望，證得非想非非想處（Naivasamjnanasamjnatayatana）。什麼是具備正念？指的是依靠這樣所得的殊勝禪定，爲了斷除見斷的各種煩惱，修習四念住（Sati Patthana）。就以這樣所修習的念住作為引導，乃至修習三十七種菩提分法（Bodhipakkhiya Dhamma）。什麼是正直？指的是生起逆流而上的正直聖八支道，能夠斷除見斷的所有煩惱，在逆流之道上得以預入隨流。什麼是永遠斷除一切愁憂熾燃？指的是從諦現觀（Abhisamaya）同時成就而不復還者（Anagami）。又能永遠斷除五下分結（Panca Orabbhagiyani），瞋恚（Dosa）類似於順從愁憂。
【English Translation】 English version Liberation Able to bring forth superior births, and open the path of liberation, Dwelling here and learning in this way, one does not fear death in future lives.
In this verse, 'superior births' refers to the four superior castes: 1. Brahmana (priests); 2. Kshatriya (warriors and rulers); 3. Vaishya (merchants and farmers); 4. Shudra (servants and laborers). Because of teaching superior births with Dharma, righteousness, discipline, and guidance, it is called 'able to bring forth'. This shows that only the Buddha, the World Honored One, can teach superior births with Dharma, righteousness, discipline, and guidance. Because of this reason, the World Honored One personally shows that only I am the true guide. Therefore, He spoke thus to those devas: possessing precepts, possessing wisdom, and cultivating oneself. Also, only the World Honored One can proclaim the Noble Eightfold Path (Arya Ashtanga Marga) that leads to liberation from all suffering for the four superior castes. Here, the World Honored One also personally shows that He is the true proclaimer. What is possessing precepts? It refers to the World Honored One, in the past when He was a Bodhisattva (Bodhisattva), abandoning the most wonderful desires, leaving home, and upholding all the precepts of body and speech. What is possessing wisdom? It refers to, while dwelling in upholding the precepts of body and speech, arising such thoughts, correctly contemplating internally, deeply considering, and carefully observing that this world is mostly afflicted with hardships, namely birth, old age, etc., as extensively described in the sutras. What is cultivating oneself? It refers to, in the past countless lives, going through three great Asankhyeya Kalpas (Asankhyeya Kalpa), diligently cultivating the Six Paramitas (Paramita). Because of that reason, now without a teacher, one's mind naturally inclines towards liberation. Also, regarding all phenomena arising from conditions, one enters into understanding with subtle wisdom. What is possessing concentration? It refers to being able to even leave the desire for the Realm of Nothingness (Akincanyayatana), and attain the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana). What is possessing mindfulness? It refers to, relying on such attained superior concentration, in order to cut off the various defilements that are to be abandoned by seeing, cultivating the Four Foundations of Mindfulness (Sati Patthana). One uses such cultivated mindfulness as a guide, and even cultivates the thirty-seven factors of enlightenment (Bodhipakkhiya Dhamma). What is uprightness? It refers to arising the Noble Eightfold Path that goes against the stream, which can cut off all defilements that are to be abandoned by seeing, and one is able to pre-enter the stream on the path against the stream. What is eternally cutting off all sorrow, worry, and burning? It refers to one who simultaneously achieves the realization of the Truth (Abhisamaya) and does not return (Anagami). Also, one can eternally cut off the five lower fetters (Panca Orabbhagiyani), and anger (Dosa) is similar to following sorrow and worry.
貪慾似順熾燃。于如是等皆已永斷。云何正念。謂為永斷上分諸結。復更修習四種念住。乃至修習三十七種菩提分法。云何心解脫。謂已永斷上分結。故於二種障心善解脫。謂煩惱障及所知障。其心如是善解脫故。得成如來應正等覺。廣說如經。由此故能獎勝類生。開出離道。諸有四種勝類隨一。於此聖教愛樂正行。為欲證得聖八支道於三學中勤修學者。彼定能證聖八支道及涅槃果由證彼故。不懼當來生老病死。
複次今當略辨上所說義。謂略顯示唯佛世尊能令四類速得清凈。彼若於此能正修行。不唐捐故。又復示現如來聖教。善說正法及毗柰耶。又復示現佛是天人無上大師。當知是名此中略義。
云何擅名譽 云何具珍財 云何獲美稱 云何攝親友 持戒擅名譽 佈施具珍財 諦實獲美稱 惠舍攝親友
云何持戒能擅名譽。謂如有一或男或女。具足尸羅及賢善法。乃至命終斷除殺罪遠離殺生。如經廣說。乃至十方所有沙門婆羅門等常所稱歎。由是因緣。為諸國王群臣長者乃至城邑聚落人民。恭敬供養。云何佈施能具珍財。謂如有一昔餘生中作及增長施福業事。由此因緣。今生巨富大財寶家。乃至眾多府庫盈積。云何諦實能獲美稱。謂如有一不以假偽㪷秤函等諂誑陵蔑妄言等事而致財
【現代漢語翻譯】 現代漢語譯本：貪慾就像順著風勢燃燒的火焰一樣熾烈。對於這些，都已經永遠斷除了。什麼是正念呢？就是永遠斷除上分結（指色界、無色界的煩惱），並且進一步修習四種念住（身念住、受念住、心念住、法念住），乃至修習三十七種菩提分法（四念住、四正勤、四如意足、五根、五力、七菩提分、八正道）。什麼是心解脫呢？就是已經永遠斷除了上分結，所以在兩種障礙心的方面得到完全的解脫，這兩種障礙是煩惱障和所知障。他的心像這樣得到完全的解脫，所以能夠成就如來應正等覺（佛的稱號，意為如實知見一切法的智慧）。詳細的解說就像經中所說的那樣。因為這個緣故，能夠獎掖殊勝的種類產生，開闢出離的道路。凡是有四種殊勝種類中的任何一種，對於這個聖教（佛教）喜愛並且如法修行，爲了證得聖八支道（八正道）而在三學（戒、定、慧）中勤奮修習的人，他必定能夠證得聖八支道以及涅槃（佛教的最高境界，指解脫生死輪迴）的果實，由於證得了這些，就不再畏懼將來的生老病死。
再次，現在應當簡略地辨明上面所說的意義。就是簡略地顯示只有佛世尊能夠使四類眾生迅速得到清凈，他們如果能夠正確地修行，就不會徒勞無功。又顯示如來的聖教（佛教）善於宣說正法以及毗柰耶（Vinaya，戒律）。又顯示佛是天人無上的導師。應當知道這就是這裡所說的簡略意義。
怎樣才能享有美名？怎樣才能擁有珍貴的財富？怎樣才能獲得美好的稱讚？怎樣才能攝受親友？持戒就能享有美名，佈施就能擁有珍貴的財富，誠實就能獲得美好的稱讚，慷慨施捨就能攝受親友。
怎樣持戒才能享有美名呢？就像有這樣一個人，無論是男人還是女人，具足尸羅（Śīla，戒律）以及賢善的品德，乃至到生命終結都斷除殺生的罪過，遠離殺生。就像經中廣泛地解說的那樣，乃至十方所有的沙門（Śrāmaṇa，出家修道者）婆羅門（Brāhmaṇa，古印度教的祭司）等常常稱讚他。由於這個因緣，被各位國王、群臣、長者乃至城邑聚落的人民恭敬供養。怎樣佈施才能擁有珍貴的財富呢？就像有這樣一個人，過去生中做過並且增長了佈施的福業，由於這個因緣，今生出生在巨富大財寶的家庭，乃至眾多的府庫都堆滿了財物。怎樣誠實才能獲得美好的稱讚呢？就像有這樣一個人，不使用虛假的、不公平的秤、斗等，不使用諂媚欺騙、凌辱輕蔑、妄語等手段來獲取財富。
【English Translation】 English version: Greed is like a fire burning fiercely with the wind. For such things, all have been eternally severed. What is right mindfulness? It means eternally severing the higher fetters (referring to the afflictions of the Form Realm and Formless Realm), and further cultivating the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena), and even cultivating the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path). What is liberation of mind? It means having eternally severed the higher fetters, and therefore having attained complete liberation from the two kinds of obstacles to the mind, which are the afflictive obstacles and the cognitive obstacles. Because his mind is thus completely liberated, he is able to attain the Tathāgata Arhat Samyak-saṃbuddha (an epithet of the Buddha, meaning the wisdom of truly knowing all dharmas). Detailed explanations are as described in the sutras. Because of this, one is able to encourage the arising of superior beings and open up the path of liberation. Whoever among the four kinds of superior beings loves and practices the holy teachings (Buddhism) in accordance with the Dharma, and diligently cultivates the three learnings (discipline, concentration, and wisdom) in order to attain the Noble Eightfold Path, he will surely attain the Noble Eightfold Path and the fruit of Nirvāṇa (the ultimate state in Buddhism, referring to liberation from the cycle of birth and death), and because of attaining these, he will no longer fear future birth, old age, sickness, and death.
Furthermore, now I shall briefly explain the meaning of what was said above. It is to briefly show that only the World-Honored Buddha is able to enable the four kinds of beings to quickly attain purity, and if they are able to practice correctly, it will not be in vain. It also shows that the holy teachings (Buddhism) of the Tathāgata are good at expounding the right Dharma and the Vinaya (rules of discipline). It also shows that the Buddha is the unsurpassed teacher of gods and humans. It should be known that this is the brief meaning of what is said here.
How does one gain a good reputation? How does one possess precious wealth? How does one obtain beautiful praise? How does one gather relatives and friends? By upholding precepts, one gains a good reputation; by giving alms, one possesses precious wealth; by being truthful, one obtains beautiful praise; by being generous, one gathers relatives and friends.
How does upholding precepts lead to a good reputation? It is like a person, whether male or female, who is complete in Śīla (moral discipline) and virtuous qualities, and even until the end of life, cuts off the sin of killing and refrains from killing. As explained extensively in the sutras, even all the Śrāmaṇas (ascetics) and Brāhmaṇas (priests in ancient India) in the ten directions constantly praise him. Because of this cause, he is respectfully offered to by various kings, ministers, elders, and even the people of cities and villages. How does giving alms lead to precious wealth? It is like a person who, in past lives, has done and increased the meritorious deeds of giving alms. Because of this cause, in this life, he is born into a very wealthy and prosperous family, and even many treasuries are filled with wealth. How does being truthful lead to beautiful praise? It is like a person who does not use false or unfair scales, measures, etc., and does not use flattery, deception, humiliation, or false speech to obtain wealth.
寶。但以如法作業伎能。依法不暴而致財寶。彼既如是眾咸唱言。賢哉儒士。乃能如法作業伎能引致財寶。云何惠舍能攝親友。謂如有一現前多有種種家產。遠離慳垢不吝資具。以正安樂而自歡娛乃至友朋。親戚。耆長。彼諸人等便相佐助。引致財寶守護滋息。
複次今當略辨上所說義。謂略顯示恭敬利養二種因緣。持戒擅名譽者。顯恭敬因緣。所餘諸句顯利養因緣。謂因力故。士用力故。助伴力故。當知是名此中略義。
齊何泉止息 於何逕不通 世間諸苦樂 何處無餘滅 若於是處所 眼耳及與鼻 舌身意名色 永滅盡無餘 齊此泉止息 於斯逕不通 世間諸苦樂 是處無餘滅
云何為泉。謂六觸處。何以故。譬如泉池能生諸水。水所繫屬堪任觸用。又能存養男女大小。下及禽獸。乃至一切未盡枯竭。六內觸處亦復如是。一切愚夫六境界觸之所觸用。又能存養。乃至是中諸貪愛水未盡枯竭。云何為逕。逕有二種。一煩惱逕。二者業逕。此中逕者。意明因義。云何苦樂。謂或於現法六種觸處為緣所生。或安受受所攝。或不安受受所攝。或於后法煩惱攝持妙行惡行為緣所生。或安受受所攝。或不安受受所攝。於何處所如是六處及名色等無餘滅盡。謂無餘依涅槃界中。若諸異生
【現代漢語翻譯】 現代漢語譯本：
寶。但以如法作業的技能，依法不使用暴力而獲得財寶。那個人既然這樣，大家都稱讚說：『賢能啊，這位儒士！竟然能夠如法作業，以技能引來財寶。』 怎樣佈施才能攝受親友呢？譬如有一個人，眼前有很多種家產，遠離慳吝和污垢，不吝惜資財器具，以正當的安樂來讓自己歡娛，乃至惠及朋友、親戚、年長者。那些人便互相幫助，引來財寶，守護並使其增長。 再次，現在應當簡略地辨析上面所說的意義。簡略地顯示恭敬和利養兩種因緣。持戒而擅長名譽的人，顯示的是恭敬的因緣。其餘的句子顯示的是利養的因緣。因為自身的力量，因為士人的努力，因為助伴的力量，應當知道這就是其中的簡略意義。 『什麼地方泉水止息？在什麼道路上不再通行？世間所有的苦和樂，在什麼地方能夠完全滅盡？』 『如果在這個地方，眼、耳、鼻、舌、身、意，以及名色（nāmarūpa，構成個體存在的要素），永遠滅盡無餘，那麼這個地方泉水就止息，在這條道路上就不再通行，世間所有的苦和樂，就在這個地方完全滅盡。』 什麼是泉水？指的是六觸處（saḷāyatana，六種感覺的來源）。為什麼這麼說呢？譬如泉池能夠產生各種水，水所繫屬的能夠用來觸控使用，又能夠存養男女老少，下至禽獸，乃至一切沒有枯竭。六內觸處也是這樣，一切愚夫因為六境界的接觸而使用，又能夠存養，乃至其中的各種貪愛之水沒有枯竭。 什麼是道路？道路有兩種，一是煩惱的道路，二是業的道路。這裡所說的道路，意思是因。什麼是苦和樂？指的是或者在現世，以六種觸處為緣所生，或者屬於安樂的感受，或者屬於不安樂的感受；或者在來世，以煩惱攝持的妙行和惡行為緣所生，或者屬於安樂的感受，或者屬於不安樂的感受。在什麼地方，像這樣的六處以及名色等完全滅盡？指的是無餘依涅槃界（anupādisesa-nibbāna，沒有殘餘的涅槃境界）中。如果那些異生（puthujjana，凡夫）。
【English Translation】 English version:
Treasure. But with the skill of acting according to the Dharma, obtaining treasures lawfully and without violence. Since that person is like this, everyone praises him, saying, 'Virtuous indeed is this scholar! He is able to act according to the Dharma and use his skills to attract treasures.' How can generosity gather relatives and friends? For example, if someone has many kinds of possessions before him, is far from stinginess and defilement, and is not miserly with resources, enjoying himself with proper happiness and extending it to friends, relatives, and elders, those people will help each other, attract treasures, and protect and increase them. Furthermore, now I will briefly explain the meaning of what was said above, which is to briefly show the two causes of respect and benefit. One who upholds the precepts and is renowned shows the cause of respect. The remaining phrases show the cause of benefit. Because of one's own strength, because of the efforts of the scholar, because of the strength of companions, know that this is the brief meaning herein. 'Where does the spring cease? On what path is there no passage? Where do all the sufferings and joys of the world utterly cease?' 'If in that place, the eye, ear, nose, tongue, body, and mind, as well as nāmarūpa (name and form, the elements constituting individual existence), are forever extinguished without remainder, then in that place the spring ceases, on that path there is no passage, and in that place all the sufferings and joys of the world utterly cease.' What is the spring? It refers to the six sense bases (saḷāyatana). Why is that? Just as a spring can produce various waters, and what is connected to the water can be touched and used, and it can nourish men, women, young, and old, down to birds and beasts, until everything is exhausted and dried up, so too are the six internal sense bases. All ignorant people use them through contact with the six sense objects, and they can nourish until the various waters of greed and desire within them are exhausted and dried up. What is the path? There are two kinds of paths: the path of afflictions and the path of karma. The path here means cause. What are suffering and joy? They refer to what arises in the present life based on the six sense bases, or what is included in pleasant feeling or unpleasant feeling; or what arises in the future life based on meritorious and unwholesome actions sustained by afflictions, or what is included in pleasant feeling or unpleasant feeling. Where are these six bases and nāmarūpa, etc., completely extinguished? It refers to the realm of anupādisesa-nibbāna (Nirvana without remainder). If those puthujjana (ordinary beings).
泉逕苦樂一切無缺亦未有舍。若諸有學缺而未舍若諸無學逕及當來所有苦樂。亦缺亦舍不復現行。泉及現法所有苦樂。亦缺亦舍。有餘依故猶復現行。是故無餘涅槃界中。說彼一切無餘盡滅。
複次今當略辨上所說義。謂略顯示于現法中因及苦樂。於後法中因及苦樂。于無餘依涅槃界中。皆悉永滅。當知是名此中略義。
誰能越暴流 誰能超大海 誰能捨眾苦 誰能得清凈 正信越暴流 無逸超大海 精進舍眾苦 智慧得清凈
今此頌中。云何正信能越暴流。謂如有一為欲了知諸欲過患。聽佛所說若弟子說所有正法。聞是法已獲得正信便生欲樂。為斷事欲及煩惱欲。遂能棄捨居家事欲。正信出家往趣非家。既出家已為欲斷除煩惱諸欲。遠離而住。彼由熾燃勤精進故。乃至修習正思惟故。斷煩惱諸欲。得離欲定地如是正信為依為導。便能越度諸欲暴流。云何無逸能超大海。謂于彼定終不愛味。乃至亦無堅著安住。唯除為證諸漏盡智專注其心。由此定心清凈鮮白正直調柔。於四聖諦能入現觀。乃至證得諸漏永盡。如是由不放逸為依為導。能斷色無色系二有暴流及斷一切無明與見二種暴流。是故名為超渡大海。云何精進能捨眾苦。謂如有一有學見跡作是思惟。我應當證三界離欲。諸結永盡。
【現代漢語翻譯】 現代漢語譯本： 泉（Amrita，甘露）的苦樂，一切都不缺少，也沒有捨棄。如果諸有學（Śaikṣa，還在學習的修行者）缺少而未捨棄，如果諸無學（Arhat，阿羅漢，已完成學習的修行者）的泉以及未來所有的苦樂，也缺少也捨棄，不再現行。泉以及現世所有的苦樂，也缺少也捨棄，因為還有餘依（Upadhiśeṣa，煩惱的殘餘）的緣故，仍然會現行。因此在無餘涅槃界（Anupadhisesa-nirvana，無餘涅槃）中，說那一切都無餘地盡滅。
其次，現在簡略地辨析上面所說的意義，就是簡略地顯示在現世中的因和苦樂，在未來世中的因和苦樂，在無餘依涅槃界中，都完全永遠地滅盡。應當知道這就是這裡簡略的意義。
誰能越過暴流？誰能超越大海？誰能捨棄眾苦？誰能得到清凈？正信越過暴流，無逸超越大海，精進捨棄眾苦，智慧得到清凈。
現在這首偈頌中，什麼是正信（Śraddhā，信仰）能越過暴流？譬如有一個人，爲了瞭解諸欲的過患，聽聞佛所說或者弟子所說的所有正法。聽聞這些法后，獲得正信，便生起欲樂，爲了斷除事欲和煩惱欲，於是能夠棄捨居家之事欲。正信出家，前往非家（Agaarika，出家生活）。既然出家了，爲了斷除煩惱諸欲，遠離而住。他由於熾燃的勤奮精進的緣故，乃至修習正思惟的緣故，斷除煩惱諸欲，得到離欲定地。這樣，正信作為依靠和引導，便能越過諸欲的暴流。什麼是不放逸（Apramāda，不放縱）能超越大海？對於那個禪定，終究不愛戀玩味，乃至也沒有堅固的執著安住，除非爲了證得諸漏盡智（Asrava-ksaya-jnana，斷盡煩惱的智慧）而專注其心。由此定心清凈鮮白正直調柔，對於四聖諦（catvāri āryasatyāni，四聖諦）能夠進入現觀，乃至證得諸漏永遠斷盡。這樣由不放逸作為依靠和引導，能斷除色界和無色界繫縛的兩種有（bhava，存在）的暴流，以及斷除一切無明（Avidyā，無明）和見（Dṛṣṭi，邪見）兩種暴流。所以名為超越大海。什麼是精進（Vīrya，努力）能捨棄眾苦？譬如有一個有學（Śaikṣa，還在學習的修行者）見跡，這樣思惟：我應當證得三界（Triloka，欲界、色界、無色界）的離欲，諸結（bandhana，束縛）永遠斷盡。
【English Translation】 English version: The pleasures and pains of Amrita (nectar) are neither lacking nor relinquished. If the Śaikṣas (learners) lack and have not relinquished, if the Arhats (perfected ones) lack and relinquish the Amrita and all future pleasures and pains, they no longer manifest. The Amrita and all present pleasures and pains are also lacking and relinquished, but because of the remaining Upadhiśeṣa (residue of clinging), they still manifest. Therefore, in the Anupadhisesa-nirvana (Nirvana without residue), it is said that all of that is extinguished without remainder.
Furthermore, now I will briefly explain the meaning of what was said above, which is to briefly show that the causes and pleasures and pains in the present life, the causes and pleasures and pains in the future life, and in the Anupadhisesa-nirvana (Nirvana without residue), all are completely and eternally extinguished. It should be known that this is the brief meaning here.
Who can cross the torrent? Who can transcend the great sea? Who can relinquish all suffering? Who can attain purity? Right faith crosses the torrent, diligence transcends the great sea, effort relinquishes all suffering, wisdom attains purity.
Now, in this verse, how does Śraddhā (faith) cross the torrent? For example, someone, wishing to understand the faults of desires, hears the true Dharma spoken by the Buddha or his disciples. Having heard this Dharma, they obtain right faith and generate desire, in order to cut off the desires of things and the desires of afflictions, and are able to abandon the desires of household life. With right faith, they leave home and go forth into the Agaarika (homeless life). Having gone forth, in order to cut off the desires of afflictions, they dwell in seclusion. Because of burning diligence and effort, and even cultivating right thought, they cut off the desires of afflictions and attain the state of detachment from desire. Thus, with right faith as a support and guide, they are able to cross the torrent of desires. How does Apramāda (diligence) transcend the great sea? Regarding that samadhi (concentration), they never cherish or savor it, and do not firmly cling to or abide in it, except to focus their mind on attaining the Asrava-ksaya-jnana (knowledge of the exhaustion of outflows). Because of this, the mind in samadhi is pure, bright, upright, and pliable, and they are able to enter into direct insight into the catvāri āryasatyāni (Four Noble Truths), and even attain the complete exhaustion of all outflows. Thus, with diligence as a support and guide, they are able to cut off the torrent of the two bhavas (existences) bound by the realms of form and formlessness, and cut off all Avidyā (ignorance) and Dṛṣṭi (wrong views). Therefore, it is called transcending the great sea. How does Vīrya (effort) relinquish all suffering? For example, a Śaikṣa (learner) sees the trace and thinks: 'I should attain detachment from desire in the Triloka (three realms), and the complete exhaustion of all bandhana (bonds).'
便臻遠離於彼勇猛精勤而住。不多安止貪慾纏心。又能如實了知現在諸欲貪纏所有出離。于貪慾蓋凈修其心。遂能斷滅諸貪慾纏及貪慾纏為緣所生心諸憂苦。如貪慾蓋乃至疑蓋當知亦爾。如是精進為依為導能捨眾苦。云何智慧能得清凈。謂彼除滅能染污心乃至能障究竟涅槃五種蓋已。即依未至安住未至。如先所得苦集滅道諸無漏智。于諸苦中思惟真苦。乃至於道思惟真道。便得無餘三界離欲諸漏永盡。如是由先所得智慧為依為導。能證清凈。
複次今當略辨上所說義。謂薄伽梵於此頌中。略顯異生先已離欲。後於聖諦現觀清凈。及顯有學于諸聖諦現觀為先。離欲清凈。當知是名此中略義。
誰超越暴流 晝夜無惛昧 于無攀無住 甚深無減劣 圓滿眾尸羅 具慧善安定 內思惟繫念 能度極難度 諸欲想離染 亦超色界結 彼無攀無住 甚深無減劣
今此頌中。云何暴流。所謂四流。欲流。有流。見流無明流。云何無攀無住。所謂諸愛永盡離欲。寂滅涅槃。及滅盡定。所以者何。所言攀者。諸煩惱纏。所言住者。煩惱隨眠。于彼處所二種俱無是故說言無攀無住。此謂涅槃無攀無住。又想名攀受名為住若於是處二種俱無。即說彼處無攀無住。如是顯示滅想受定無攀無住。今此義
【現代漢語翻譯】 現代漢語譯本 於是就能遠離（五蓋），勇猛精進地安住。不讓貪慾纏繞內心，並且能夠如實地瞭解現在各種慾望的貪慾纏繞，以及從中解脫的方法。對於貪慾蓋，清凈地修習自己的心，就能斷滅各種貪慾纏繞，以及以貪慾纏繞為緣所產生的心靈憂苦。像貪慾蓋一樣，對於嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋，應當知道也是如此。像這樣，以精進為依靠、為引導，能夠捨棄各種痛苦。 什麼樣的智慧能夠得到清凈呢？就是說，當他除滅了能夠染污心，乃至能夠障礙究竟涅槃的五種蓋之後，就依靠未至定安住于未至定。就像先前所得到的苦集滅道四聖諦的各種無漏智慧一樣，在各種苦中思惟真正的苦，乃至在道中思惟真正的道，就能得到無餘三界（欲界、色界、無色界）的離欲，各種煩惱都永遠斷盡。像這樣，由先前所得到的智慧為依靠、為引導，能夠證得清凈。
其次，現在應當簡略地辨析上面所說的意義。就是說，薄伽梵（Bhagavan，世尊）在這首偈頌中，簡略地顯示了異生（與聖者不同的凡夫）先前已經離欲，後來對於四聖諦現觀清凈，以及顯示了有學（正在修學的聖者）以對於四聖諦的現觀為先，離欲清凈。應當知道這就是這裡所說的簡略意義。
誰超越暴流，晝夜無惛昧， 于無攀無住，甚深無減劣， 圓滿眾尸羅（Sila，戒），具慧善安定， 內思惟繫念，能度極難度， 諸欲想離染，亦超**結， 彼無攀無住，甚深無減劣。
現在在這首偈頌中，什麼是暴流呢？就是所謂的四流：欲流、有流、見流、無明流。什麼是無攀無住呢？就是各種愛永盡離欲的寂滅涅槃（Nirvana），以及滅盡定。為什麼這樣說呢？所說的『攀』，是指各種煩惱纏繞；所說的『住』，是指煩惱隨眠（潛在的煩惱）。在那樣的處所，兩種都沒有，所以說『無攀無住』。這是說涅槃無攀無住。另外，想名為攀，受名為住，如果在這個處所兩種都沒有，就說這個處所無攀無住。像這樣顯示滅想受定無攀無住。現在這個意義
【English Translation】 English version Then, one dwells diligently and vigorously, far away from those (five hindrances). One does not dwell with a mind entangled by greed, and is able to truly understand the escape from all present desires and the entanglement of greed. Regarding the hindrance of greed, one cultivates purity of mind, and is able to extinguish all entanglements of greed and the mental suffering arising from the condition of greed. Just as with the hindrance of greed, it should be understood that it is the same with the hindrances of anger, drowsiness, restlessness and remorse, and doubt. In this way, relying on and guided by diligence, one can abandon all suffering. How can wisdom attain purity? It is when one has eliminated the five hindrances that defile the mind and obstruct ultimate Nirvana. One then relies on and dwells in the access concentration of the unreached. Just as with the previously attained unconditioned wisdom of the Four Noble Truths (suffering, its origin, its cessation, and the path), one contemplates true suffering in all suffering, and contemplates the true path in the path. One then attains the complete abandonment of desire in the three realms (desire realm, form realm, formless realm), and all defilements are forever exhausted. In this way, relying on and guided by the previously attained wisdom, one can realize purity.
Furthermore, I will now briefly explain the meaning of what was said above. That is, the Bhagavan (Blessed One) in this verse, briefly reveals that an ordinary being (different from a noble one) has previously abandoned desire, and later clearly sees the purity of the Four Noble Truths. It also reveals that a learner (a noble one who is still learning) takes the clear seeing of the Four Noble Truths as primary, and then attains purity by abandoning desire. It should be understood that this is the brief meaning here.
Who crosses the torrent, day and night without confusion, In the unattached and un-abiding, profound, undiminished, and un-inferior, Perfecting all Sila (precepts), possessing wisdom, well-established, Inwardly contemplating and mindful, able to cross the extremely difficult, Free from the defilement of desires and thoughts, also transcending the ** knots, They are unattached and un-abiding, profound, undiminished, and un-inferior.
Now, in this verse, what is the torrent? It is the so-called four torrents: the torrent of desire, the torrent of becoming, the torrent of views, and the torrent of ignorance. What is unattached and un-abiding? It is the complete exhaustion of all love, the abandonment of desire, the quiescence of Nirvana, and the cessation of perception and feeling. Why is this so? What is called 'attachment' refers to the entanglements of all afflictions; what is called 'abiding' refers to the latent afflictions. In that place, both are absent, therefore it is said to be 'unattached and un-abiding'. This refers to Nirvana as unattached and un-abiding. Furthermore, thought is called attachment, and feeling is called abiding. If in this place both are absent, then it is said that this place is unattached and un-abiding. In this way, it shows that the cessation of perception and feeling is unattached and un-abiding. Now this meaning
中意取滅定。云何圓滿眾尸羅。謂善安住身語律儀。修治凈命。云何具慧。謂于苦聖諦如實了知。乃至於道聖諦亦復如是。云何善安定。謂遠離諸欲。乃至具足安住第四靜慮。或第一有三摩缽底。云何內思惟。謂於二十二處數數觀察。言我今者容飾改常。去俗形好。廣說如經。云何繫念。謂於二十二處數觀察時。依沙門想恒作恒轉而現在前。由此因緣為斷余結修四念住。云何能度極難度。謂一切結無餘斷故。能度最極難度有頂。彼非一切愚夫異生可能度故。云何于諸欲想而得離染。謂于下分諸結已斷已知。云何超於色界諸結。謂於色繫上分諸結已斷已知。云何于無攀無住甚深中無有減劣。謂于無色界。或已離欲。或未離欲。已得非想非非想處。堪能有力入滅盡定。學與無學俱容有此故。不定言超無色結。
複次今當略辨上所說義。謂薄伽梵於此頌中。略顯能得最究竟道。及顯能證第一住道。當知是名此中略義。
貪恚何因緣 由何故欣戚 毛豎意尋思 如孩依乳母 潤所生自生 如諾瞿陀樹 別縛于諸欲 猶摩迦處林 是貪恚因緣 由斯故欣戚 毛豎意尋思 如孩依乳母 知彼彼因緣 生已尋除滅 超昔未超海 暴流無後有
今此頌中。云何貪恚。謂如有一處在居家
【現代漢語翻譯】 現代漢語譯本： 問：如何理解『中意取滅定』？ 答：指的是樂於進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態，其中意識和感受暫時停止）。 問：如何圓滿眾尸羅（Śīla，戒律）？ 答：指的是善於安住于身語的律儀，修治清凈的生命。 問：如何具慧（Prajñā，智慧）？ 答：指的是對於苦聖諦（Duḥkha-satya，關於苦的真理）如實了知，乃至對於道聖諦（Mārga-satya，關於解脫苦的道路的真理）也同樣如實了知。 問：如何善安定（Samādhi，禪定）？ 答：指的是遠離各種慾望，乃至具足安住于第四靜慮（Dhyāna，禪那，一種禪定狀態），或者第一有三摩缽底（Samāpatti，等至，更高級的禪定狀態）。 問：如何內思惟（Manasikara，作意，內心思維）？ 答：指的是對於二十二處數數觀察，心中默唸『我現在要改變容貌和裝束，捨棄世俗的形貌和愛好』，詳細的解釋如經中所說。 問：如何繫念（Smṛti，正念）？ 答：指的是在觀察二十二處時，依據沙門（Śrāmaṇa，出家人）的形象，持續不斷地思惟並使其顯現在眼前。由於這個因緣，爲了斷除其餘的煩惱結縛，修習四念住（Smṛtyupasthāna，四種正念的修行）。 問：如何能夠度過極難度的境界？ 答：指的是因為一切煩惱結縛都已完全斷除，所以能夠度過最極難度的有頂（Bhavāgra，三界中的最高處）。因為那不是一切愚夫異生（Pṛthagjana，凡夫）所能度過的。 問：如何對於各種慾望的念頭而得以離染？ 答：指的是對於下分諸結（五下分結，導致眾生投生於欲界的五種煩惱結縛）已經斷除並且已經了知。 問：如何超越各種結縛？ 答：指的是對於色系上分諸結（五上分結，導致眾生投生於色界和無色界的五種煩惱結縛）已經斷除並且已經了知。 問：如何在無攀無住甚深境界中沒有減損和退步？ 答：指的是對於無所有處（Ākiṃcanyāyatana，無色界的一種禪定境界），或者已經離欲，或者尚未離欲，已經證得非想非非想處（Naivasaṃjñānāsaṃjñāyatana，無色界的最高禪定境界），堪能有力進入滅盡定。無論是學人（Śaikṣa，有學，還在修學的聖者）還是無學（Aśaikṣa，無學，已經完成修行的聖者）都可能達到這種狀態，所以不能斷定說超越了無色界的結縛。 其次，現在我將簡要地解釋上面所說的含義。薄伽梵（Bhagavān，佛陀的尊號）在這首偈頌中，簡要地顯示了能夠獲得最究竟道的途徑，以及顯示了能夠證得第一安住道的途徑。應當知道這就是這裡所說的簡要含義。 貪婪和嗔恨是什麼因緣產生的？又因為什麼緣故而感到欣喜和憂愁？ 毛髮豎立，內心思索，就像孩子依賴乳母一樣。 由潤澤所生，自然生長，就像諾瞿陀樹（Nyagrodha，榕樹）一樣。 分別地被束縛于各種慾望之中，就像摩迦處林（Māgadhāraṇya，摩揭陀的森林）一樣。 這就是貪婪和嗔恨的因緣，因此才會感到欣喜和憂愁。 毛髮豎立，內心思索，就像孩子依賴乳母一樣。 知道那些各自的因緣，產生之後就立即消除。 超越了過去未曾超越的海洋，暴流不再有後來的生有。 現在在這首偈頌中，什麼是貪婪和嗔恨？比如有一個人處在居家之中。
【English Translation】 English version: Question: How to understand 'delighting in entering cessation'? Answer: It refers to being delighted to enter Nirodha-samāpatti (the attainment of cessation, a profound state of meditation where consciousness and feelings temporarily cease). Question: How to perfect all Śīla (moral discipline)? Answer: It refers to dwelling well in the discipline of body and speech, and cultivating a pure life. Question: How to possess Prajñā (wisdom)? Answer: It refers to truly knowing the Noble Truth of Suffering (Duḥkha-satya), and likewise truly knowing the Noble Truth of the Path (Mārga-satya). Question: How to be well-established in Samādhi (concentration)? Answer: It refers to being far away from all desires, and fully dwelling in the Fourth Dhyāna (a state of meditative absorption), or the first Samāpatti (attainment, a higher state of meditative absorption). Question: How to engage in Manasikara (inner reflection)? Answer: It refers to repeatedly observing the twenty-two locations, silently thinking, 'I will now change my appearance and attire, abandoning worldly forms and preferences,' as explained in detail in the scriptures. Question: How to practice Smṛti (mindfulness)? Answer: It refers to, while observing the twenty-two locations, constantly thinking and bringing to mind the image of a Śrāmaṇa (ascetic, renunciate). Due to this cause, in order to cut off the remaining fetters, one cultivates the four Smṛtyupasthāna (foundations of mindfulness). Question: How to be able to cross over the extremely difficult to cross? Answer: It refers to, because all fetters have been completely cut off, being able to cross over the most extremely difficult to cross summit of existence (Bhavāgra, the highest realm in the three realms). Because that is not possible for all foolish ordinary beings (Pṛthagjana). Question: How to be free from defilement regarding thoughts of various desires? Answer: It refers to having already cut off and known the lower fetters (the five lower fetters, which cause beings to be reborn in the desire realm). Question: How to transcend all fetters? Answer: It refers to having already cut off and known the upper fetters related to the realm of form (the five higher fetters, which cause beings to be reborn in the form and formless realms). Question: How to have no diminution or decline in the profound state of no clinging and no dwelling? Answer: It refers to, regarding the realm of nothingness (Ākiṃcanyāyatana, a meditative state in the formless realm), whether one has already abandoned desire or has not yet abandoned desire, having already attained the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana, the highest meditative state in the formless realm), being capable and powerful to enter the attainment of cessation. Both the Śaikṣa (trainee, one still in training) and the Aśaikṣa (one beyond training, an Arhat) can have this, so it cannot be definitively said that one has transcended the fetters of the formless realm. Furthermore, now I will briefly explain the meaning of what was said above. The Bhagavan (the Blessed One, an epithet of the Buddha) in this verse, briefly shows the path to attain the most ultimate path, and shows the path to realize the first dwelling. It should be known that this is the brief meaning here. What is the cause of greed and hatred? And why do we feel joy and sorrow? Hair stands on end, the mind contemplates, like a child relying on its mother. Born from moisture, growing naturally, like a Nyagrodha tree (banyan tree). Separately bound to various desires, like the Māgadhāraṇya (forest of Magadha). This is the cause of greed and hatred, and therefore we feel joy and sorrow. Hair stands on end, the mind contemplates, like a child relying on its mother. Knowing those respective causes, eliminating them immediately after they arise. Transcending the ocean never before transcended, the torrent will have no future existence. Now in this verse, what are greed and hatred? For example, someone is living at home.
。于可意境可意有情。共相會遇而生貪著。于不可意境及有情。共相會遇而生瞋恚。云何欣戚。謂如有一于佛所證法毗奈耶。率爾得生須臾正信不善觀察前後得失忽然自勵便棄家法往趣非家。既出家已與凡道俗共相雜住。遂于去來貨財親友追念思慕憂戚纏心。或復有一非由正信。亦非自勵往趣非家。然或為王之所驅迫。乃至或為不活邪畏之所恐怖舍離居家。既出家已於其正信諸婆羅門居士等邊。時時多獲利養恭敬。深生愛味。竊作念言。吾此一方善哉奇要。無勞稼穡。不事商賈。少致艱辛足堪活命。彼緣如是利養恭敬。便自欣悅。安然而住。云何毛豎及意尋思。謂如有一非由自勵。不為活命舍離居家。然由正信捐棄家法。往趣非家。既出家已不與道俗共相雜住。便臻遠離寂靜閑居。彼閑居時。或於塵霧或昏夜分。見大雲氣聞震雷音。或逢雹雨師子虎豹。或遭兇猾竊劫抄虜。或遇非人來相嬈逼。便生驚怖身毛為豎。或至晝分。于彼去來妙欲親友。發依耽嗜所有尋思。謂欲尋思如經廣說。乃至家世相應尋思。如是已說貪恚等事。云何潤生及與自生。猶如世間諾瞿陀樹。潤名愛水。由此為緣能生諸取。彼貪恚等一切皆用此為共緣。自者。即是貪恚為先尋思為后。各各差別種子界性。云何貪恚乃至尋思別縛諸欲。猶如世間摩魯
【現代漢語翻譯】 現代漢語譯本：對於適意的境界和適意的有情（眾生），共同相遇而產生貪著。對於不適意的境界和有情（眾生），共同相遇而產生嗔恚。什麼是欣戚呢？譬如，有的人對於佛所證悟的法和毗奈耶（戒律），草率地生起短暫的正信，不善於觀察前後的得失，忽然自我勉勵，便捨棄了在家之法，前往非家（出家）。既然出家了，卻與凡夫俗子共同雜居，於是對於過去的往來、貨財、親友，追念思慕，憂愁悲慼纏繞於心。或者有的人並非由於正信，也不是自我勉勵而前往非家（出家），而是因為被國王所驅迫，乃至因為害怕無法生存或者邪惡的恐懼而舍離居家。既然出家了，卻在具有正信的婆羅門、居士等處，時常獲得許多供養和恭敬，深深地喜愛和貪戀這些。暗自思量說：『我在這裡真是太好了，真是奇妙啊！不用辛勤耕作，不用從事商業，稍微付出一點辛苦就能維持生活。』他們因為這樣的供養和恭敬，便自我欣悅，安然地住下去。什麼是毛豎和意尋思呢？譬如，有的人並非自我勉勵，也不是爲了活命而舍離居家，而是由於正信而捐棄家法，前往非家（出家）。既然出家了，不與道俗共同雜居，便前往遠離寂靜的住所。當他居住在寂靜處時，或者在塵霧瀰漫或者昏暗的夜晚，看見巨大的雲氣，聽見震耳欲聾的雷聲，或者遭遇冰雹、雨水、獅子、虎豹，或者遭遇兇惡狡猾的盜賊搶劫，或者遇到非人前來騷擾逼迫，便產生驚恐，身上的毛髮都豎立起來。或者到了白天，對於過去的妙欲和親友，生起依戀和貪求，產生種種尋思。所謂的欲尋思，如經中所廣泛敘述的，乃至與家世相應的尋思。像這樣已經說了貪、嗔等事。什麼是潤生以及自生呢？猶如世間的諾瞿陀樹（榕樹），『潤』指的是愛水，以愛水為因緣，能夠產生各種執取。貪、嗔等一切煩惱都以愛水為共同的因緣。『自』指的是以貪、嗔為先導，以尋思為後繼，各自不同的種子界性。什麼是貪、嗔乃至尋思分別束縛諸欲呢？猶如世間的摩魯（一種植物）。 English version: With regard to agreeable realms and agreeable sentient beings, encountering them together gives rise to attachment. With regard to disagreeable realms and sentient beings, encountering them together gives rise to aversion. What is joy and sorrow? For example, someone, with regard to the Dharma and Vinaya (discipline) realized by the Buddha, hastily generates a momentary correct faith, not skillfully observing the gains and losses before and after, suddenly encourages themselves, and then abandons the household life to go forth into homelessness. Having gone forth, they dwell together with ordinary laypeople, and then, with regard to past comings and goings, wealth, relatives, and friends, recollections and longings arise, and sorrow and grief entwine their heart. Or, someone does not go forth into homelessness due to correct faith or self-encouragement, but rather is driven by the king, or even terrified by the fear of not being able to survive or by evil fears, and abandons their household. Having gone forth, they frequently obtain offerings and respect from Brahmins, laypeople, and others who have correct faith, and they deeply cherish and crave these. They secretly think, 'I am doing so well here, it is truly wonderful! Without the labor of farming or engaging in commerce, with little hardship, I can sustain my life.' They then rejoice and dwell comfortably due to such offerings and respect. What is hair-raising and mental pondering? For example, someone does not abandon their household due to self-encouragement or to sustain their life, but rather abandons their household due to correct faith. Having gone forth, they do not dwell together with monastics and laypeople, but rather go to remote and quiet dwellings. When they dwell in quiet places, they see great clouds or hear the sound of thunder in the dusty or dark night, or encounter hail, rain, lions, tigers, or encounter wicked and cunning thieves and robbers, or encounter non-human beings who come to harass and oppress them, and then they become frightened and their hair stands on end. Or, during the daytime, they generate attachment and craving for past delightful objects and friends, and generate various ponderings. The so-called desire-pondering, as extensively described in the sutras, even pondering corresponding to family lineage. Thus, greed, hatred, and so on have been described. What is nourishing birth and self-birth? It is like the Nigrodha tree (banyan tree) in the world. 'Nourishing' refers to the water of love. Through this as a condition, it can generate various grasping. All afflictions such as greed and hatred use this as a common condition. 'Self' refers to greed and hatred as the precursor, and pondering as the successor, each with different seed-nature. What is greed, hatred, and even pondering separately binding desires? It is like the Marula (a type of plant) in the world.
【English Translation】 English version: With regard to agreeable realms and agreeable sentient beings (beings with consciousness), encountering them together gives rise to attachment. With regard to disagreeable realms and sentient beings, encountering them together gives rise to aversion. What is joy and sorrow? For example, someone, with regard to the Dharma (teachings) and Vinaya (discipline) realized by the Buddha, hastily generates a momentary correct faith, not skillfully observing the gains and losses before and after, suddenly encourages themselves, and then abandons the household life to go forth into homelessness. Having gone forth, they dwell together with ordinary laypeople, and then, with regard to past comings and goings, wealth, relatives, and friends, recollections and longings arise, and sorrow and grief entwine their heart. Or, someone does not go forth into homelessness due to correct faith or self-encouragement, but rather is driven by the king, or even terrified by the fear of not being able to survive or by evil fears, and abandons their household. Having gone forth, they frequently obtain offerings and respect from Brahmins, laypeople, and others who have correct faith, and they deeply cherish and crave these. They secretly think, 'I am doing so well here, it is truly wonderful! Without the labor of farming or engaging in commerce, with little hardship, I can sustain my life.' They then rejoice and dwell comfortably due to such offerings and respect. What is hair-raising and mental pondering? For example, someone does not abandon their household due to self-encouragement or to sustain their life, but rather abandons their household due to correct faith. Having gone forth, they do not dwell together with monastics and laypeople, but rather go to remote and quiet dwellings. When they dwell in quiet places, they see great clouds or hear the sound of thunder in the dusty or dark night, or encounter hail, rain, lions, tigers, or encounter wicked and cunning thieves and robbers, or encounter non-human beings who come to harass and oppress them, and then they become frightened and their hair stands on end. Or, during the daytime, they generate attachment and craving for past delightful objects and friends, and generate various ponderings. The so-called 'desire-pondering', as extensively described in the sutras, even pondering corresponding to family lineage. Thus, greed, hatred, and so on have been described. What is nourishing birth and self-birth? It is like the Nogodha tree (banyan tree) in the world. 'Nourishing' refers to the water of love. Through this as a condition, it can generate various grasping. All afflictions such as greed and hatred use this as a common condition. 'Self' refers to greed and hatred as the precursor, and pondering as the successor, each with different seed-nature. What is greed, hatred, and even pondering separately binding desires? It is like the Marula (a type of plant) in the world.
迦條纏繞林樹。謂略說有六種別欲。或有身手力所引致現在事欲。謂居家者所有諸欲於此境界用此為緣發生貪恚。或有從他所得種種現在事欲。謂為活命而出家者所有諸欲。於此境界用此為緣發生欣悅。或有過去未來事欲。謂忽自勵而出家者所有諸欲。於此境界用此為緣發生憂戚。或有所餘諸煩惱欲。略有二種。謂于欲界自體及資身命。或有未斷妄分別貪。謂由正信而出家者。寂靜閑居於塵夜分所遭眾事。於此境界用此為緣便生驚怖身毛為豎。或有未斷妄分別貪。所謂即此補特伽羅至晝日分。于外色聲香味觸境。用此為緣發生意地所有尋思。又有沙門若婆羅門。如實了知如前所說貪與恚等及彼因緣。又能了知眾緣生法無常性已。隨其所生不起貪著。即便棄捨變吐斷滅。離色無色二界貪故。度有暴流。離欲貪故。度欲暴流。如是暴流昔所未度。今既度已終無有退。複次今當略辨上所說義。謂薄伽梵於此頌中略顯三位。一在家位。二出家位。三遠離位。又略顯示共與不共。因緣所生。若愛若恚。于諸欲中二種別縛。及斷方便並斷勝利。當知是名此中略義。又於此中若貪若欣若依耽嗜所有尋思。當知愛品。若恚若戚。及與驚怖。當知恚品。
應作婆羅門 謂斷無縱逸 求棄捨諸欲 不悕望此有 若更有所作
【現代漢語翻譯】 現代漢語譯本 迦條纏繞林樹，這是說略而言之有六種不同的慾望。一是憑藉自身手腳力量所獲得的當前享樂的慾望（現在事欲），這是指居家之人所擁有的各種慾望，他們在此境界中以此為因緣而生起貪婪和嗔恨。 二是憑藉從他人處獲得的各種目前享樂的慾望（現在事欲），這是指爲了活命而出家之人所擁有的各種慾望，他們在此境界中以此為因緣而生起欣喜和愉悅。 三是關於過去和未來事情的慾望（過去未來事欲），這是指突然自我激勵而出家之人所擁有的各種慾望，他們在此境界中以此為因緣而生起憂愁和悲傷。 四是其餘各種煩惱的慾望（諸煩惱欲），大致有兩種：一是對於欲界自身的執著，以及對於維持自身生命的資具的執著（自體及資身命）。 五是尚未斷除的虛妄分別的貪慾（妄分別貪），這是指通過真正信仰而出家之人，在寂靜的住所獨處，于夜晚時分所遭遇的各種事情，他們在此境界中以此為因緣便會產生驚恐，甚至汗毛豎立。 六是尚未斷除的虛妄分別的貪慾（妄分別貪），這是指同樣的補特伽羅（補特伽羅，指人），到了白天，面對外在的色、聲、香、味、觸等境界，以此為因緣而生起意念上的各種尋思。 此外，還有沙門（沙門，指修行者）或婆羅門（婆羅門，指祭司），如實地了知如前所說的貪婪和嗔恨及其產生的因緣，並且能夠了知眾緣和合而生的法是無常的，因此隨其所生不起貪著，隨即棄捨、變吐、斷滅這些貪婪，因為遠離了色界和無色界的貪慾，所以能夠度脫有身之暴流（有暴流，指對存在的強烈執著），因為遠離了對慾望的貪慾，所以能夠度脫慾望之暴流（欲暴流，指對感官享樂的強烈執著）。像這樣，過去的暴流未曾度過，現在既然已經度過，就終究不會再退轉。 再次，現在我將簡要地辨析上面所說的意義。薄伽梵（薄伽梵，指佛）在這首偈頌中簡要地顯示了三種狀態：一是在家狀態，二是出家狀態，三是遠離狀態。又簡要地顯示了共同和不共同的因緣所產生的愛和嗔恨，以及對於各種慾望的兩種束縛，還有斷除這些束縛的方法和斷除后的勝利。應當知道，這就是此處的簡要意義。此外，在此處，無論是貪婪、欣喜，還是依賴於耽溺享樂的所有尋思，都應當知道是屬於愛的一類；無論是嗔恨、憂愁，還是驚恐，都應當知道是屬於嗔恨的一類。
應作婆羅門（婆羅門，指修行者），就是斷除放縱；尋求棄捨各種慾望，不希望存在於此世；如果還有什麼需要做的，
【English Translation】 English version The creeper entangles the forest trees. This means, briefly speaking, there are six kinds of distinct desires. First, there are desires for present matters brought about by one's own physical strength (present matter desires). These refer to the various desires possessed by householders, who, in this realm, use this as a cause and condition to generate greed and hatred. Second, there are desires for various present matters obtained from others (present matter desires). These refer to the various desires possessed by those who have left home to sustain their lives, who, in this realm, use this as a cause and condition to generate joy and delight. Third, there are desires concerning past and future matters (past and future matter desires). These refer to the various desires possessed by those who have left home through sudden self-encouragement, who, in this realm, use this as a cause and condition to generate sorrow and grief. Fourth, there are the remaining desires of various afflictions (affliction desires), which are roughly of two kinds: one is attachment to the self in the desire realm and to the means of sustaining one's life (self and life-sustaining means). Fifth, there is the greed of undestroyed false discriminations (false discrimination greed). This refers to those who have left home through genuine faith, dwelling alone in quiet residences, encountering various events during the night. In this realm, they use this as a cause and condition to generate fear, even causing their hair to stand on end. Sixth, there is the greed of undestroyed false discriminations (false discrimination greed). This refers to the same individual (Pudgala, meaning person), who, during the daytime, faces external realms of form, sound, smell, taste, and touch, and uses these as causes and conditions to generate various thoughts in the mind. Furthermore, there are Śrāmaṇas (Śrāmaṇa, meaning practitioner) or Brahmins (Brahmin, meaning priest) who truly understand the greed and hatred mentioned earlier, as well as their causes and conditions. They are also able to understand that phenomena arising from the combination of various causes are impermanent. Therefore, they do not generate attachment to whatever arises, and they immediately abandon, transform, expel, and extinguish these attachments. Because they have abandoned greed for the realms of form and formlessness, they are able to cross the flood of existence (Bhava-ogha, meaning strong attachment to existence). Because they have abandoned greed for desires, they are able to cross the flood of desires (Kāma-ogha, meaning strong attachment to sensual pleasures). In this way, the floods that were not crossed in the past have now been crossed, and there will be no regression. Again, I will now briefly analyze the meaning of what was said above. The Bhagavan (Bhagavan, meaning Buddha) in this verse briefly reveals three states: first, the state of being a householder; second, the state of leaving home; and third, the state of detachment. It also briefly reveals the love and hatred generated by common and uncommon causes and conditions, as well as the two kinds of bondage to various desires, the methods for severing these bondages, and the victory after severing them. It should be known that this is the brief meaning here. Furthermore, in this context, whether it is greed, joy, or all thoughts that rely on indulging in pleasures, it should be known that they belong to the category of love; whether it is hatred, sorrow, or fear, it should be known that they belong to the category of hatred.
One should act as a Brahmin (Brahmin, meaning practitioner), which is to cut off indulgence; seek to abandon all desires, not hoping to exist in this world; if there is anything else to be done,
非真婆羅門 當知婆羅門 于所作已辦 諸身份劬勞 未極底未度 已得度住陸 無勤到彼岸 天汝今當知 此喻真梵志 謂永盡諸漏 得常委靜慮 彼永斷一切 愁憂及熾燃 恒住于正念 亦常心解脫
今此頌中。顯示彼天依於世俗諸婆羅門為世尊說。謂有種姓諸婆羅門。自號我為真實梵志。計梵世間為最究竟。悕求梵世安住於色常勤精進。心無懈倦。恒樂遠離寂靜閑居。減省睡眠修習靜定。為斷事欲及煩惱欲。由彼種姓諸婆羅門計梵世間以為究竟。悕望梵世不求欲有。又顯如來依第一義諸婆羅門而報彼天。若婆羅門作所作已數復應作。更有勝上所應作事。當知此非真婆羅門。若婆羅門證婆羅門所應作事。超登一切薩迦耶岸。安住陸地。當知此是真婆羅門。由此顯示學與無學皆婆羅門。學有二種。謂于欲界或未離欲或已離欲。未離欲者。未得源底未到彼岸。於二種法猶未具足。一未得內心勝奢摩他。二雖已得增上慧法毗缽舍那未善清凈。由闕內心奢摩他故。乘如所得聖道浮囊。為證內心奢摩他故。運動如足勇猛精進。又復為令增上慧法毗缽舍那善清凈故。運動如手勇猛精進。彼于如是勤精進時。離欲界欲如得源底。證阿羅漢如到彼岸。已離欲者。證得內心勝奢摩他。亦得善凈毗
【現代漢語翻譯】 現代漢語譯本 非真婆羅門 應當知曉，真正的婆羅門，對於該做的事情已經完成。 他們的身心勤勞，尚未達到極致，尚未完全度過（生死之海）。 已經得到解脫，安住於陸地（涅槃），無需再努力就能到達彼岸。 天人啊，你現在應當知道，這個比喻才是真正的梵志（Brahmacārī，修行者）。 指的是永遠斷盡一切煩惱（漏），獲得恒常的寂靜禪定（靜慮）。 他們永遠斷除一切憂愁、悲傷和煩惱的熾燃。 恒常安住于正念之中，也常常心解脫。
這段偈頌中，顯示那位天人依據世俗的婆羅門向世尊提問。世俗婆羅門中，有一些種姓的婆羅門，自稱是真正的梵志，認為梵天世界是最究竟的歸宿，希望能夠往生到梵天世界，安住在色界之中，因此常常勤奮精進，內心沒有絲毫懈怠和疲倦，總是喜歡遠離喧囂，居住在寂靜的地方，減少睡眠，修習禪定，爲了斷除對世事的慾望以及各種煩惱。 由於那些種姓的婆羅門認為梵天世界是最究竟的歸宿，希望往生到梵天世界，因此不追求欲界的存在。 這段經文也顯示如來佛依據第一義諦的婆羅門來回答那位天人。如果婆羅門做了該做的事情之後，還需要繼續做，還有更殊勝的事情需要去做，那麼應當知道，這不是真正的婆羅門。如果婆羅門證得了婆羅門應該做的事情，超越並登上了一切薩迦耶（Satkāya，有身見）的彼岸，安住在陸地上，那麼應當知道，這才是真正的婆羅門。由此顯示有學和無學都是婆羅門。有學有兩種，一種是在欲界還沒有脫離慾望的，一種是已經脫離慾望的。還沒有脫離慾望的人，還沒有得到源頭和底蘊，沒有到達彼岸，對於兩種法還沒有完全具備。一是沒有得到內心殊勝的奢摩他（Śamatha，止），二是雖然已經得到了增上慧法毗缽舍那（Vipaśyanā，觀），但是還沒有得到很好的清凈。由於缺少內心的奢摩他，因此乘坐如所得的聖道浮囊，爲了證得內心的奢摩他，運動雙足，勇猛精進。又爲了使增上慧法毗缽舍那得到很好的清凈，運動雙手，勇猛精進。他們在如此勤奮精進的時候，脫離欲界的慾望，如同得到了源頭和底蘊，證得阿羅漢果，如同到達了彼岸。已經脫離慾望的人，證得了內心殊勝的奢摩他，也得到了很好的毗缽舍那。
【English Translation】 English version The Non-True Brahmin Know this, the true Brahmin, has accomplished what needs to be done. Their bodily and mental efforts have not reached the ultimate, have not fully crossed (the sea of Samsara). Having attained liberation, dwelling on land (Nirvana), they reach the other shore without further effort. O Deva (god), you should know now, this metaphor is the true Brahmacārī (one who practices Brahma, a religious student). It refers to those who have forever exhausted all defilements (leaks), and attained constant, serene meditation (Dhyana). They have forever cut off all sorrow, grief, and the burning of afflictions. They constantly dwell in right mindfulness, and are always liberated in mind.
In this verse, it is shown that the Deva asked the World Honored One based on the worldly Brahmins. Among the worldly Brahmins, there are some of certain castes who call themselves true Brahmacārīs, considering the Brahma world as the ultimate destination, hoping to be reborn in the Brahma world and dwell in the realm of form. Therefore, they are often diligent and vigorous, without any懈怠 or fatigue in their hearts, always liking to be away from the hustle and bustle, living in quiet places, reducing sleep, and practicing meditation, in order to cut off desires for worldly affairs and various afflictions. Because those Brahmins of certain castes consider the Brahma world as the ultimate destination, hoping to be reborn in the Brahma world, they do not pursue existence in the desire realm. This scripture also shows that the Tathagata (如來) answered the Deva based on the Brahmins of the first principle. If a Brahmin, after doing what needs to be done, still needs to continue doing it, and there are more superior things to do, then it should be known that this is not a true Brahmin. If a Brahmin has attained what a Brahmin should do, transcended and ascended to the other shore of all Satkāya (有身見, the view of having a body), and dwells on land, then it should be known that this is the true Brahmin. This shows that both those who are still learning and those who have nothing more to learn are Brahmins. There are two types of learners: one is in the desire realm and has not yet detached from desires, and the other has already detached from desires. Those who have not yet detached from desires have not yet obtained the source and foundation, and have not reached the other shore, and have not fully possessed the two dharmas. First, they have not obtained the inner, superior Śamatha (奢摩他, calming); second, although they have obtained the enhanced wisdom Dharma Vipaśyanā (毗缽舍那, insight), it has not been well purified. Due to the lack of inner Śamatha, they ride on the raft of the holy path they have obtained, and in order to attain inner Śamatha, they move their feet, vigorously and diligently. Furthermore, in order to make the enhanced wisdom Dharma Vipaśyanā well purified, they move their hands, vigorously and diligently. When they are so diligent and vigorous, they detach from the desires of the desire realm, as if they have obtained the source and foundation, and attain the Arhat fruit, as if they have reached the other shore. Those who have already detached from desires have attained the inner, superior Śamatha, and have also obtained a well-purified Vipaśyanā.
缽舍那。唯為進斷上分諸結。發勤精進非諸身份。若已越度成阿羅漢。所作已辦離勤功用。名住陸地已到彼岸。此則顯示諸婆羅門依第一義略有三種。二是有學。一是無學。若已究竟到于彼岸諸婆羅門。名永盡漏。若未離欲一切身份勤精進者。名得常委。若已離欲得源底者。名得靜慮。得靜慮者。永斷一切下分結故。已斷貪慾及瞋恚品所有一切愁憂熾燃。永盡漏者。永斷修斷諸煩惱故。已善修習四種念住。恒住正念及心解脫。彼非作已數數更作。亦無增勝所應作事。是故說彼名第一義真婆羅門。
苾芻苾芻已度暴流耶。告言。如是天。無攀無住。已度暴流耶。告言。如是天。苾芻汝今。猶如何等。無攀無住。已度暴流。
如如我劬勞 如是如是劣 如如我劣已 如是如是住 如如我住已 如是如是漂 天我如如舍劬勞 如是如是無減劣 如是廣說鮮白品 此中祇焰頌應知
今此頌中。無攀無住者。謂涅槃滅定。如前已說。世尊依昔示現修習菩薩行時所有最極難行苦行非方便攝勇猛精進。又依示現坐菩提座非方便攝勇猛精進。斷遍知故。說如是言。天汝當知我昔如如虛設劬勞。如是如是我便減劣。如如減劣如是如是我便止住如如止住。如是如是又被漂溺。與此相違。應知白品。此中
【現代漢語翻譯】 現代漢語譯本 缽舍那（Vipassanā，內觀）。唯有爲了進一步斷除上分諸結（uddhambhāgiya-samyojana，導致投生到上界天的煩惱），才應發起勤奮精進，而不是爲了身體的享樂。如果已經超越了一切，成為阿羅漢（Arhat，已證得涅槃的聖者），該做的已經做完，不再需要勤奮努力，就叫做安住於陸地，已經到達彼岸（涅槃）。這顯示了婆羅門（Brahmin，指修行者）依據第一義諦（paramattha-sacca，究竟真理）略有三種：兩種是有學（sekha，仍在修行的聖者），一種是無學（asekha，已完成修行的聖者）。如果已經究竟到達彼岸的婆羅門，就叫做永盡諸漏（khinasava，斷盡煩惱者）。如果還沒有斷離慾望，身體的每一個部分都勤奮精進，就叫做得到常委（永遠的承諾）。如果已經斷離慾望，得到源頭和根本，就叫做得到靜慮（jhāna，禪定）。得到靜慮的人，因為永遠斷除了一切下分結（orambhāgiya-samyojana，導致投生到欲界和色界的煩惱），已經斷除了貪慾和瞋恚所引起的一切憂愁和熾熱。永盡諸漏的人，因為永遠斷除了修道所斷的諸煩惱，已經很好地修習了四種念住（satipatthana，四念處），恒常安住于正念和心解脫。他們不會把已經做過的事情反覆去做，也沒有需要進一步完成的事情。所以說他們是第一義諦的真婆羅門。
一位比丘問：『比丘，你已經渡過暴流了嗎？』回答說：『是的，天人。』『沒有攀緣，沒有執著，就已經渡過暴流了嗎？』回答說：『是的，天人。』比丘問：『你現在是如何做到沒有攀緣，沒有執著，就已經渡過暴流的呢？』
『我越是努力，就越是變得弱小；我越是變得弱小，就越是停滯不前；我越是停滯不前，就越是被漂流。天人，我越是捨棄努力，就越是沒有減少和弱小。』 像這樣廣泛地說明了鮮白品（sukka-paksa，善的一面），其中應該瞭解祇夜頌（geya-gatha，偈頌）。
現在這首偈頌中，『無攀無住』指的是涅槃（Nibbana，寂滅）和滅盡定（nirodha-samapatti，滅盡一切感受和知覺的禪定），正如前面已經說過的。世尊依據過去示現修習菩薩行時所經歷的最極難行的苦行，這些苦行並非方便之法，而是勇猛精進。又依據示現坐在菩提座上，並非方便之法的勇猛精進，斷除了遍知（一切法），所以說了這樣的話：『天人，你應該知道，我過去越是虛設努力，我就越是變得減弱和弱小。越是減弱和弱小，我就越是停滯不前，越是停滯不前，我就越是被漂流。』與此相反，應該瞭解鮮白品。這裡面。
【English Translation】 English version Bhikkhus, only for the sake of diligently abandoning the higher fetters (uddhambhāgiya-samyojana, the fetters that bind to the higher realms), should effort and diligence be exerted, not for the sake of bodily pleasures. If one has already transcended everything and become an Arhat (Arhat, a perfected being who has attained Nirvana), having done what needs to be done and being free from the need for diligent effort, that is called dwelling on dry land, having reached the other shore (Nirvana). This shows that Brahmins (Brahmin, referring to practitioners) according to the ultimate truth (paramattha-sacca, ultimate truth) are roughly of three kinds: two are trainees (sekha, those still in training), and one is a non-trainee (asekha, those who have completed training). If the Brahmins have ultimately reached the other shore, they are called those who have exhausted all defilements (khinasava, one who has eradicated all defilements). If one has not yet abandoned desire and is diligently exerting effort in every part of the body, that is called obtaining a permanent commitment. If one has abandoned desire and obtained the source and root, that is called obtaining meditative absorption (jhāna, meditative state). One who has obtained meditative absorption, because they have permanently cut off all lower fetters (orambhāgiya-samyojana, the fetters that bind to the realms of desire and form), has cut off all sorrow and burning caused by greed and hatred. Those who have exhausted all defilements, because they have permanently cut off the defilements to be abandoned by cultivation, have well cultivated the four foundations of mindfulness (satipatthana, the four establishments of mindfulness), constantly dwelling in right mindfulness and liberation of mind. They do not repeatedly do what has already been done, nor is there anything further that needs to be done. Therefore, they are said to be true Brahmins in the ultimate sense.
A bhikkhu asked: 'Bhikkhu, have you crossed the flood?' He replied: 'Yes, deva.' 'Without clinging, without attachment, have you crossed the flood?' He replied: 'Yes, deva.' The bhikkhu asked: 'How is it that you now, without clinging, without attachment, have crossed the flood?'
'The more I strive, the more I become weak; the more I become weak, the more I remain stagnant; the more I remain stagnant, the more I am carried away. Deva, the more I abandon striving, the more I am without decrease and weakness.' In this way, the bright side (sukka-paksa, the side of goodness) is extensively explained, and the Geya verse (geya-gatha, verse) should be understood therein.
Now, in this verse, 'without clinging, without attachment' refers to Nirvana (Nibbana, cessation) and the cessation of perception and feeling (nirodha-samapatti, the meditative attainment of the cessation of perception and feeling), as has been said before. The Blessed One, based on the most difficult ascetic practices he underwent when he demonstrated the practice of a Bodhisattva, which were not expedient means but courageous diligence, and based on the courageous diligence he demonstrated while sitting on the Bodhi seat, which was not an expedient means, having cut off pervasive knowledge (of all phenomena), spoke these words: 'Deva, you should know that the more I vainly exerted effort in the past, the more I became diminished and weak. The more diminished and weak, the more I remained stagnant, and the more I remained stagnant, the more I was carried away.' The opposite of this should be understood as the bright side. Therein.
顯示修苦行時非方便攝勇猛精進。名曰劬勞。行邪方便善法退失。名為減劣。既知退失諸善法已息邪方便。說名止住。舍諸苦行更求余師。遂于嗢達洛迦。阿邏茶等邪所執處。隨順觀察故名漂溺。復於後時坐菩提座。棄捨一切非方便攝勇猛精進。所有善法遂得增長。如如善法既增長已。如是如是于諸善法不生知足。不遑止住。于所修斷展轉尋求勝上微妙。既由如是不知足故。遂不更求餘外道師。無師自然修三十七菩提分法。證得無上正等菩提。名大覺者。此中四義舍劬勞等四句經文如其次第配釋應知云何復依涅槃無依無住以顯差別。謂不能度諸煩惱纏隨眠暴流。略由四因。何等為四。謂最初有依耽嗜尋。依耽嗜尋為依止故。便有懈怠。又由懈怠為依止故。住異生分。住異生分為依止故。順生死流貪愛勢力。令於五趣生死河中順流漂溺。與此相違四種因故。能度暴流。如應當知。云何復依想受滅定以顯差別。謂如有一先已證得想受滅定覆住放逸。多住想受。而不多住諸想受滅。由此因緣。退失滅定。由退失故。還復止住下地生因。住彼因故心便定趣彼所得果。與此相違。應知白品四句差別。
獨臻阿練若 靜慮棄珍財 為別有方求 為窺窬封邑 何不與人交 而絕無徒侶 得義心寂靜 摧妙色魔軍
【現代漢語翻譯】 現代漢語譯本 顯示修苦行時，若非以方便法攝持的勇猛精進，就叫做『劬勞』（白費力氣）。如果修行邪僻的方便法，導致善法退失，就叫做『減劣』（減少衰弱）。既然已經知道會退失各種善法，就停止邪僻的方便法，這叫做『止住』（停止安住）。捨棄各種苦行，轉而尋求其他外道老師，於是對於Udraka（嗢達洛迦，數論派大師）, Arada（阿邏茶，一位苦行者）等邪見所執之處，隨順他們的觀點進行觀察，所以叫做『漂溺』（沉溺）。後來，在菩提樹下，捨棄一切非方便法攝持的勇猛精進，所有的善法就得以增長。隨著善法的增長，對於這些善法不生滿足之心，不停止於此，對於所修的斷除煩惱之法，不斷尋求更殊勝微妙的境界。因為這種不知足的緣故，就不再尋求其他外道老師，無師自通地修習三十七菩提分法，證得無上正等菩提，被稱為『大覺者』（偉大的覺悟者）。這其中，捨棄劬勞等四句經文，應當知道是按照次第來解釋的。 又如何依靠涅槃的無依無住來顯示差別呢？就是說，不能夠度脫各種煩惱的纏縛和隨眠的暴流，大致有四個原因。哪四個原因呢？就是最初有依靠，耽著于尋求。因為依靠耽著尋求作為依止，就會有懈怠。又因為懈怠作為依止，就安住于異生（凡夫）的地位。因為安住于異生的地位作為依止，順從生死之流的貪愛勢力，使得在五趣（地獄、餓鬼、畜生、人、阿修羅）生死之河中順流漂溺。與此相反的四種原因，就能夠度脫暴流，應當如實了知。 又如何依靠想受滅定來顯示差別呢？就是說，如果有人先前已經證得想受滅定，卻安住于放逸，多安住于想和受，而不常安住于想受滅。因為這個原因，退失了滅定。因為退失的緣故，又回到安住于下地生（較低的生命狀態）的原因。安住于那個原因的緣故，心就決定趨向于那個所得到的果報。與此相反，應當知道白品（善的一面）四句的差別。 獨自前往阿練若（寂靜處）， 靜慮（禪思）而捨棄珍寶錢財， 是爲了尋求其他方法， 還是爲了窺探侵佔封地城邑？ 為何不與人交往， 而斷絕一切同伴？ 是獲得正義而內心寂靜， 還是摧毀美妙色慾的魔軍？
【English Translation】 English version When engaging in ascetic practices, if the vigorous effort is not guided by skillful means, it is called 'futile labor' (wasteful effort). If one practices wrong skillful means, leading to the loss of good dharmas, it is called 'diminishment and inferiority' (reduction and weakening). Having realized that one will lose various good dharmas, one ceases wrong skillful means, which is called 'stopping and abiding' (cessation and dwelling). Abandoning various ascetic practices and seeking other non-Buddhist teachers, one then observes and follows the views of those who adhere to wrong views, such as Udraka (Udraka, a Samkhya master), Arada (Arada, an ascetic), and others, which is called 'drowning' (immersion). Later, sitting under the Bodhi tree, abandoning all vigorous effort not guided by skillful means, all good dharmas are able to increase. As good dharmas increase, one does not become content with these good dharmas, nor does one stop there, but constantly seeks superior and subtle states in the practice of cutting off afflictions. Because of this lack of contentment, one no longer seeks other non-Buddhist teachers, but naturally cultivates the thirty-seven factors of enlightenment without a teacher, attaining unsurpassed complete enlightenment, and is called 'the Great Awakened One' (the great enlightened one). Among these, the four lines of scripture, such as abandoning futile labor, should be understood as being explained in order. Furthermore, how does one rely on the non-reliance and non-abiding of Nirvana to show the difference? It means that one is unable to cross the torrent of afflictions, entanglements, and latent tendencies, mainly due to four causes. What are the four causes? They are: initially having reliance, being attached to seeking. Because relying on attachment to seeking as a support, there will be laziness. And because laziness is a support, one dwells in the state of an ordinary being (a common person). Because dwelling in the state of an ordinary being is a support, one follows the power of greed and love in the stream of birth and death, causing one to drown in the river of the five realms of existence (hell, hungry ghosts, animals, humans, asuras). The four causes opposite to these enable one to cross the torrent, as should be known accordingly. Furthermore, how does one rely on the cessation of perception and feeling to show the difference? It means that if someone has previously attained the cessation of perception and feeling, but dwells in negligence, dwelling more in perception and feeling, and not often dwelling in the cessation of perception and feeling. Because of this cause, one loses the cessation of perception. Because of the loss, one returns to dwelling in the cause of lower rebirths (lower states of life). Because one dwells in that cause, the mind is determined to move towards the result obtained from that cause. In contrast to this, one should know the difference of the four lines of the white side (the good side). Alone he goes to the aranya (quiet place), Meditating (contemplating) and abandoning precious wealth, Is it to seek other methods, Or to spy on and seize the sealed territory and cities? Why not associate with people, And cut off all companions? Is it to obtain righteousness and have a peaceful mind, Or to destroy the demonic army of beautiful desires?
我獨處思惟 受最勝安樂 故不與人交 而絕無徒侶
此因天女所問伽他。言得義者。略有二種。一者證得沙門果義。二者證得聖神通義。由初得義。超越一切生死大苦。第二得義證八解脫寂靜思惟現法樂住。又初得義降伏可愛妙色魔軍第二得義獨處思惟受勝安樂。此中意辯聖神通義所以者何。謂如有一為欲成辦聖神通義為令解脫清凈圓滿依十遍處方便修行。由此因緣。令遍處定清凈圓滿。亦令解脫轉得清凈圓滿鮮白。亦能成辦聖神通義。彼既了知此成辦已。便自通達我義已辦。沙門果義亦得成就。是真沙門。于求財者深修厭毀。于諸城邑交遊等處。了知其初。了知過患。了知出離。亦能了知趣出離行。生彼因緣說名為初。無常眾苦變壞法性。是名過患。欲貪調伏斷除超越。名為出離。聖八支道名趣出離行。若有于彼不見其初。乃至不見趣出離行。由是因緣。于具珍財有情等處。不能厭毀。城邑交遊周旋不絕。而謂彼為心得寂靜。于出居家證八解脫靜慮定者內心寂靜。反生誹謗。由是彼于內心寂靜。則不堪能善見善知善鑒善達。若第一義內心寂靜與此相違。則能善見乃至善達。
複次今當略辨上所說義。謂薄伽梵於此略示諸受欲者樂雜住者。非第一義內心寂靜若有證得八解脫定。離諸愛味。名第
【現代漢語翻譯】 現代漢語譯本：我獨自靜處思索，感受最殊勝的安樂，所以不與他人交往，斷絕一切同伴。
這是因為天女所問的偈頌。所說的『得義』，大致有兩種。一是證得沙門果（Śrāmaṇya-phala，修道者的果位）的意義，二是證得聖神通（Ārya-ṛddhi，聖者的神通）的意義。由於最初的得義，超越一切生死大苦。第二種得義，證得八解脫（Aṣṭa-vimokṣa，八種解脫境界），寂靜思惟，體驗現世的安樂。而且最初的得義，降伏可愛美妙的色慾魔軍；第二種得義，獨自靜處思索，感受殊勝安樂。這裡主要闡述聖神通的意義。為什麼這樣說呢？因為如果有人爲了成就聖神通的意義，爲了使解脫清凈圓滿，依靠十遍處（Daśa-kṛtsnāyatana，十種禪定境界）方便修行。由此因緣，使遍處定清凈圓滿，也使解脫更加清凈圓滿鮮明，也能成就聖神通的意義。他既然瞭解這種成就，便自己通達我已經辦妥了該辦的事情，沙門果的意義也得到了成就，是真正的沙門。對於追求財富的人，深深地厭惡和譭棄；對於各個城邑的交往等處，瞭解它的開始，瞭解它的過患，瞭解它的出離，也能瞭解趨向出離的修行。產生這些的因緣，稱為開始。無常、眾苦、變壞的法性，這叫做過患。對欲貪的調伏、斷除、超越，叫做解脫。聖八支道（Ārya-aṣṭāṅga-mārga，八正道）名為趨向出離的修行。如果有人對這些看不見它的開始，乃至看不見趨向出離的修行。由於這個原因，對於具有珍貴財物的有情等處，不能厭惡和譭棄，在城邑交往中周旋不絕，卻說那是內心寂靜。對於出家修行證得八解脫定，處於靜慮禪定的人，反而加以誹謗。因此，對於內心寂靜，就不能夠好好地觀察、好好地瞭解、好好地鑑別、好好地通達。如果第一義的內心寂靜與此相反，就能好好地觀察，乃至好好地通達。
再次，現在我將簡要地辨析上面所說的意義。就是說，薄伽梵（Bhagavān，佛的稱號）在這裡簡要地揭示了那些貪圖享樂、喜歡雜居的人，不是第一義的內心寂靜。如果有人證得了八解脫定，遠離各種愛慾的染著，才叫做第一義的內心寂靜。
【English Translation】 English version: Alone, I contemplate, experiencing the most supreme bliss. Therefore, I do not associate with others, and I am without companions.
This is due to the verses questioned by the goddess. The 'meaning attained' (artha-prāpti) spoken of, is roughly of two kinds. First, the meaning of attaining the Śrāmaṇya-phala (fruit of a renunciate). Second, the meaning of attaining Ārya-ṛddhi (noble spiritual power). Due to the initial attainment of meaning, one transcends all great suffering of birth and death. The second attainment of meaning, one attains the Aṣṭa-vimokṣa (eight liberations), tranquil contemplation, and experiences present-life bliss. Moreover, the initial attainment of meaning subdues the delightful and wondrous army of Māra (demon) of form; the second attainment of meaning, alone one contemplates, experiencing supreme bliss. Here, the meaning of Ārya-ṛddhi is mainly elaborated. Why is this so? Because if someone, desiring to accomplish the meaning of Ārya-ṛddhi, in order to make liberation pure and complete, relies on the Daśa-kṛtsnāyatana (ten kasina spheres) as a means of practice. Due to this cause, the kasina samādhi becomes pure and complete, and also makes liberation become more pure, complete, and bright. It can also accomplish the meaning of Ārya-ṛddhi. Once he understands this accomplishment, he himself comprehends that 'I have accomplished what needs to be done,' and the meaning of Śrāmaṇya-phala is also achieved; he is a true renunciate. Towards those who seek wealth, he deeply cultivates disgust and aversion; towards associations in various cities, he understands their beginning, understands their faults, understands their departure, and can also understand the practice leading to departure. The causes that give rise to these are called the beginning. Impermanence, manifold suffering, and the nature of change and decay, this is called fault. The taming, cutting off, and transcending of desire and greed is called departure. The Ārya-aṣṭāṅga-mārga (Noble Eightfold Path) is called the practice leading to departure. If someone does not see its beginning, and does not see the practice leading to departure, due to this reason, towards sentient beings who possess precious wealth, he cannot feel disgust and aversion, and he unceasingly revolves in city associations, yet claims that it is inner tranquility. Towards those who have left home and attained the eight liberations, being in tranquil meditative states, he instead slanders them. Therefore, regarding inner tranquility, he is incapable of properly observing, properly understanding, properly discerning, and properly comprehending. If the inner tranquility of the ultimate meaning is contrary to this, then one can properly observe, and properly comprehend.
Furthermore, now I will briefly analyze the meaning stated above. That is to say, the Bhagavān (Blessed One) here briefly reveals that those who crave pleasure and enjoy mixed company are not of the ultimate meaning of inner tranquility. If someone attains the eight liberations and is free from the attachment to various desires, that is called the ultimate meaning of inner tranquility.
一義內心寂靜。當知是名此中略義。
諸行無常 有生滅法 由生滅故 彼寂為樂
今此頌中。蘊及取蘊皆名諸行。此中義者意在取蘊。是五取蘊略有三種。謂去來今。諸行無常者。謂彼諸行本無而生生已尋滅。若過去生。過去所得諸自體中所有諸蘊。皆過去故。已謝滅故。生已沒故。體是無常。若未來生。未來所得諸自體中所有諸蘊。皆未生故。非已起故未滅沒故。可生起故。是有生法。若現在生。現在所得諸自體中所有暫住支援存活。有情諸蘊皆死法故可為殞滅之所滅故。是有滅法。若彼諸蘊。在於未來所得自體是有生法。于中都無所得自體。是常是恒。乃至即當如是正住。唯除才生生已尋滅。若諸有情于現法中永盡未來諸蘊因者。一切未來自體諸蘊皆不生故。說名彼寂。又復此寂由二因緣說之為樂。一者一切苦因滅故。一切粗重永止息故。于現法中安樂住。故說之為樂。二者當來生老病等所有眾苦永解脫故。說之為樂。
複次今當略辨上所說義。謂薄伽梵此中略說正見依處及正見果。復有差別。謂略顯示遍知依處及彼斷滅。又略顯示所遍知法及與遍知。又略顯示三世諸行所有雜染及彼寂故所有清凈。又略顯示諸緣起法及緣起滅。又略顯示苦諦滅諦。又略顯示空與無愿二解脫門所依處所。
【現代漢語翻譯】 現代漢語譯本： 一心一意地保持內心的平靜。應當明白，這就是這裡所說的簡要含義。
諸行無常，有生滅法，由生滅故，彼寂為樂。
現在，在這首偈頌中，『蘊』和『取蘊』都被稱為『諸行』。這裡的含義側重於『取蘊』。這五取蘊大致有三種，即過去、現在和未來。『諸行無常』是指那些諸行本來沒有而生起，生起后隨即滅去。如果是過去所生，過去所得的諸自體中所包含的諸蘊，因為都是過去的，已經消逝滅亡，生起后已經消失，其體性是無常的。如果是未來所生，未來所得的諸自體中所包含的諸蘊，因為都還沒有生起，不是已經發生，沒有滅沒，是可以生起的，所以是有生之法。如果是現在所生，現在所得的諸自體中所包含的暫時存在、支援、存活的有情諸蘊，都是會死的，可以被毀滅所消滅的，所以是有滅之法。如果那些諸蘊，在未來所得的自體中是有生之法，其中完全沒有所得的自體，是常是恒常的，乃至將會如此存在，除非才生起就隨即滅去。如果諸有情在現法中永遠斷絕了未來諸蘊的因，那麼一切未來自體諸蘊都不會生起，所以稱為『彼寂』。而且，這種寂靜由於兩個因緣被稱為快樂。一是，一切痛苦的根源都已滅除，一切粗重的煩惱都已永遠止息，在現法中安樂地居住，所以稱為快樂。二是，將來生老病等所有眾苦都已永遠解脫，所以稱為快樂。
此外，現在我將簡要地辨析上面所說的含義。即薄伽梵（Bhagavan，世尊）在這裡簡要地說明了正見的依據和正見的果報。還有差別，即簡要地顯示了遍知的依據以及它的斷滅。又簡要地顯示了所遍知的法以及遍知。又簡要地顯示了三世諸行所有的雜染以及因為寂靜而有的清凈。又簡要地顯示了諸緣起法以及緣起滅。又簡要地顯示了苦諦和滅諦。又簡要地顯示了空和無愿兩種解脫門所依據的處所。
【English Translation】 English version: With a single-minded intention, maintain inner tranquility. Know that this is called the concise meaning herein.
All conditioned things are impermanent, they have the nature of arising and ceasing; because of arising and ceasing, their stilling is bliss.
Now, in this verse, both 'skandhas' (aggregates) and 'grasping-aggregates' are called 'conditioned things'. The meaning here focuses on 'grasping-aggregates'. These five grasping-aggregates are roughly of three kinds, namely past, future, and present. 'All conditioned things are impermanent' means that those conditioned things originally do not exist but arise, and after arising, they immediately perish. If it is past arising, the skandhas contained in the self-entities obtained in the past, because they are all past, have already vanished and perished, and have disappeared after arising, their nature is impermanent. If it is future arising, the skandhas contained in the self-entities obtained in the future, because they have not yet arisen, have not yet occurred, have not perished, and can arise, therefore they are of the nature of arising. If it is present arising, the sentient beings' skandhas contained in the self-entities obtained in the present, which temporarily exist, support, and live, are all subject to death and can be destroyed by annihilation, therefore they are of the nature of ceasing. If those skandhas, in the self-entities obtained in the future, are of the nature of arising, and there is completely no self-entity obtained within them, that is permanent and constant, and will remain as such, unless they arise and immediately perish. If sentient beings in the present Dharma (teachings) forever cut off the cause of future skandhas, then all future self-entity skandhas will not arise, therefore it is called 'their stilling'. Moreover, this stilling is called bliss because of two causes. First, all causes of suffering have been extinguished, all coarse afflictions have been permanently stopped, and one dwells peacefully in the present Dharma, therefore it is called bliss. Second, all sufferings such as future birth, old age, and sickness have been forever liberated, therefore it is called bliss.
Furthermore, now I will briefly analyze the meaning of what was said above. That is, the Bhagavan (Blessed One) here briefly explains the basis of right view and the result of right view. There is also a difference, that is, it briefly shows the basis of thorough knowledge and its cessation. It also briefly shows the knowable dharmas and thorough knowledge. It also briefly shows all the defilements of the conditioned things of the three times and the purity because of their stilling. It also briefly shows the dependent origination and the cessation of dependent origination. It also briefly shows the Truth of Suffering and the Truth of the Cessation of Suffering. It also briefly shows the places on which the two doors to liberation, emptiness and wishlessness, are based.
及顯無相一解脫門所依處所。又略顯示聖諦現觀相違二法斷所依處。言二法者。一隨順戲論。二怖無戲論。又略顯示不共外道二對治法。何等為二。一者所知無顛倒性。二者所證無顛倒性。
無逸不死跡 放逸為死跡 無逸者不死 縱逸者常死
今此頌中。云何無放逸是不死跡耶。謂如有一依四所依立四種護。謂命護。身護。心雜染護。正方便護。是名不放逸。此不放逸為依為持。涅槃資糧未圓滿者。令速圓滿。已圓滿者。令于現法得般涅槃。云何放逸為死跡耶。謂如有一居家白衣于諸欲境耽著受用造不善業。或有出家現四無護。謂命無護乃至正方便無護。如是放逸通於二品。謂在家品及出家品。即此放逸為依為持。樂生本行造生本業。因此故生。生已壽終。生已夭沒。云何無縱逸者不死。縱逸者常死耶。謂死有五種。一者調善死。二者不調善死。三者過去死。四者現在死。五者未來死。若善修習此無縱逸補特伽羅。于現在世由調善死而正死時。由過去死已死。於過去世亦由不調善死。于現在世不由不調善死而死。于未來世不由調善死。不由不調善死而死。故名不死。若有縱逸補特伽羅。于現在世由不調善死而正死時。於過去世亦由不調善死已死。于現在世即由不調善死而死。于未來世亦由不調善死
【現代漢語翻譯】 現代漢語譯本：以及闡明了無相解脫門所依賴的處所。又簡略地顯示了與聖諦現觀相違背的兩種法，以及斷除這兩種法所依賴的處所。所說的兩種法是：一是隨順戲論，二是害怕沒有戲論。又簡略地顯示了不共于外道的兩種對治法。哪兩種呢？一是所知見的沒有顛倒的性質，二是所證悟的沒有顛倒的性質。
『無逸是不死之跡，放逸是死亡之跡，不放逸者不死，縱逸者常死。』
現在在這首偈頌中，為什麼說不放逸是不死之跡呢？這是說，如果有人依靠四種所依而建立四種防護，即生命防護、身體防護、心雜染防護、正方便防護，這就叫做不放逸。這種不放逸作為依靠和支援，對於涅槃資糧尚未圓滿的人，能使其迅速圓滿；對於已經圓滿的人，能使其在現世獲得般涅槃。為什麼說放逸是死亡之跡呢？這是說，如果有一個居家白衣，對於各種欲境貪戀執著，受用享樂，造作不善之業；或者有出家人，出現四種沒有防護的情況，即生命沒有防護，乃至正方便沒有防護。像這樣，放逸通於兩種人，即在家之人和出家之人。而這種放逸作為依靠和支援，喜歡產生根本的行為，造作產生根本的業，因此而產生，產生之後壽命終結，產生之後夭折早逝。為什麼說沒有縱逸的人不死，縱逸的人常常死亡呢？這是說，死亡有五種：一是調善的死亡，二是不調善的死亡，三是過去的死亡，四是現在的死亡，五是未來的死亡。如果善於修習這種沒有縱逸的補特伽羅（pudgala，人），在現在世由於調善的死亡而真正死亡時，由過去的死亡已經死亡。在過去世也由於不調善的死亡。在現在世不由不調善的死亡而死亡。在未來世不由調善的死亡，不由不調善的死亡而死亡。所以叫做不死。如果有一個縱逸的補特伽羅（pudgala，人），在現在世由於不調善的死亡而真正死亡時，在過去世也由於不調善的死亡已經死亡。在現在世就由於不調善的死亡而死亡。在未來世也由於不調善的死亡。
【English Translation】 English version: And it elucidates the place where the one liberation door of signlessness relies. Furthermore, it briefly shows the two dharmas that contradict the direct realization of the Noble Truths, and the place where the severance of these two dharmas relies. The two dharmas referred to are: first, conforming to proliferation; second, fearing non-proliferation. Furthermore, it briefly shows the two antidotal dharmas not shared with externalist paths. What are the two? First, the non-inverted nature of what is to be known. Second, the non-inverted nature of what is to be realized.
'Diligence is the trace of immortality, negligence is the trace of death; the diligent do not die, the negligent are always dying.'
Now, in this verse, why is it said that non-negligence is the trace of immortality? It means that if someone relies on the four reliances and establishes four protections, namely, protection of life, protection of body, protection from mental defilements, and protection of right means, this is called non-negligence. This non-negligence serves as a reliance and support, enabling those whose accumulations for Nirvana are not yet complete to quickly complete them; and enabling those who have already completed them to attain Parinirvana in this very life. Why is it said that negligence is the trace of death? It means that if a householder layman is attached to and enjoys various objects of desire, creating unwholesome karma; or if a renunciate manifests the four unprotected states, namely, unprotected life, and so on, up to unprotected right means. Thus, negligence applies to both categories, namely, householders and renunciates. And this negligence serves as a reliance and support, delighting in actions that are the root of birth, creating karma that is the root of birth, and therefore being born, and after being born, life ends, and after being born, dying young. Why is it said that the non-negligent do not die, and the negligent are always dying? It means that there are five kinds of death: first, a well-tamed death; second, an untamed death; third, a past death; fourth, a present death; fifth, a future death. If a person (pudgala) who has well cultivated this non-negligence truly dies in the present life due to a well-tamed death, they have already died from past deaths. In the past, they also died from untamed deaths. In the present life, they do not die from untamed deaths. In the future, they will not die from well-tamed deaths or untamed deaths. Therefore, they are called immortal. If a person (pudgala) who is negligent truly dies in the present life due to an untamed death, they have already died from untamed deaths in the past. In the present life, they die from untamed deaths. In the future, they will also die from untamed deaths.
當死。故名常死。
複次今當略辨上所說義。謂薄伽梵此中略示無縱逸者道諦滅諦。有縱逸者集諦苦諦。又略顯示處非處性自業作性。前半顯示處非處性。後半顯示自業作性。又前半顯示師于弟子作所應作。後半顯示諸弟子等自所作義。
眾生尋思所鉆搖 猛利貪慾隨觀妙 倍增染愛而流轉 便能自為堅固縛
今此頌中雲何尋思之所鉆搖。謂如有一于先所得先所受用諸欲境界。不正作意。發生不善依于耽嗜諸惡尋思。云何猛利貪慾。謂如有一于昔餘生修習貪慾。亦多修習。由是因緣。令此生中於先所得先所受用諸欲境界雖正作意。而被貪慾散壞其心。云何隨觀凈妙。謂如有一不善護身。不攝諸根。不住正念。遊行聚落。見甚少年可愛美色諸母邑已。便不如理取凈妙相。由此因緣。身心燒惱。云何倍增染愛。謂由五種相貌。當知染愛增長。何等為五。謂如有一雖于下劣諸欲境界。尚生猛利諸貪慾纏。耽著不捨。何況上妙。又以非法多分兇暴積集珍財。不以正法。亦常攝受增上眾具。又于輕賤無所用物尚不欲舍。何況貴重。雖為追求少劣財物。尚行眾多身語意惡。何況多勝。又于受持少小妙行。其心尚無趣向愛樂。何況廣大。又于涅槃尚不樂聞。何況欲得。云何堅固縛。謂由三種相知堅固縛。一堅
【現代漢語翻譯】 現代漢語譯本 當死亡。因此名為常死。
其次，現在簡略地辨析上面所說的意義。即薄伽梵（Bhagavan，世尊）在此簡略地顯示了無放逸者的道諦和滅諦，以及有放逸者的集諦和苦諦。又簡略地顯示了處非處性（可能性與不可能性）和自業作性（自身行為的性質）。前半部分顯示了處非處性，後半部分顯示了自業作性。又前半部分顯示了師父對弟子應該做的事情，後半部分顯示了諸位弟子等自己應該做的事情。
眾生被尋思所鉆搖，猛烈的貪慾隨著美好的事物而增長， 加倍增長染污的愛而流轉，便能自己為自己製造堅固的束縛。
現在這首偈頌中，什麼是被尋思所鉆搖呢？就是說，如果有人對於先前已經得到、已經受用的各種慾望境界，不正確地作意（manasikara，心理活動），就會產生不善的、依賴於耽著的各種惡劣尋思（vitarka，粗略的思考）。什麼是猛烈的貪慾呢？就是說，如果有人在前世或其餘生中修習貪慾，並且多次修習，由於這樣的因緣，使得此生中對於先前已經得到、已經受用的各種慾望境界，即使正確地作意，也會被貪慾散壞其心。什麼是隨著美好的事物而增長呢？就是說，如果有人不善於守護自身，不攝持諸根（indriya，感官），不住于正念，在**聚落（pattana，城鎮）中，看見非常年輕可愛、容貌美麗的諸位婦女后，便不如理地取凈妙之相（subha-nimitta，美好的表象），由此因緣，身心燒惱。什麼是加倍增長染污的愛呢？就是說，由五種相貌，應當知道染污的愛會增長。哪五種呢？就是說，如果有人即使對於下劣的各種慾望境界，尚且產生猛烈的各種貪慾纏縛，耽著而不捨棄，何況是上妙的境界呢？又以非法、大多兇暴的方式積聚珍貴的財物，不以正法，也常常攝取增上的資具。又對於輕賤、沒有用處的東西尚且不想要捨棄，何況是貴重的物品呢？即使爲了追求少量低劣的財物，尚且行作眾多的身語意惡，何況是更多殊勝的財物呢？又對於受持少量微小的妙行，他的心尚且沒有趣向和愛樂，何況是廣大的妙行呢？又對於涅槃尚且不樂意聽聞，何況是想要得到呢？什麼是堅固的束縛呢？就是說，由三種相，可以知道是堅固的束縛。第一是堅固。
【English Translation】 English version Will die. Therefore, it is called constant death.
Furthermore, I will now briefly explain the meaning of what was said above. That is, the Bhagavan (世尊, World Honored One) briefly shows here the Path Truth (道諦, marga-satya) and Cessation Truth (滅諦, nirodha-satya) for those without indulgence, and the Origin Truth (集諦, samudaya-satya) and Suffering Truth (苦諦, duhkha-satya) for those with indulgence. It also briefly shows the nature of what is possible and impossible (處非處性, sthana-asthana-jnana) and the nature of self-created karma (自業作性, sva-karma-kritatva). The first half shows the nature of what is possible and impossible, and the second half shows the nature of self-created karma. Also, the first half shows what a teacher should do for his disciples, and the second half shows what the disciples themselves should do.
Beings are drilled and shaken by thoughts, fierce greed increases with the observation of the wonderful, Doubling the defiled love and transmigrating, one can create strong bonds for oneself.
Now, in this verse, what is being drilled and shaken by thoughts? It means that if someone has incorrect attention (不正作意, ayonisomanasikara) towards the various objects of desire that they have previously obtained and enjoyed, they will generate unwholesome thoughts (不善尋思, asubha-vitarka) that rely on attachment. What is fierce greed? It means that if someone has cultivated greed in past lives or other lives, and has cultivated it many times, due to this cause, even if they have correct attention towards the various objects of desire that they have previously obtained and enjoyed, their mind will be scattered and destroyed by greed. What is increasing with the observation of the wonderful? It means that if someone does not protect their body well, does not restrain their senses (諸根, indriya), does not dwell in mindfulness, in a **town (聚落, pattana), sees very young, lovely, and beautiful women, they will improperly grasp the appearance of purity and beauty (凈妙相, subha-nimitta). Due to this cause, their body and mind will be burned and tormented. What is doubling the defiled love? It means that from five aspects, one should know that defiled love will increase. What are the five? It means that if someone, even towards inferior objects of desire, still generates fierce entanglements of greed, clinging to them and not letting go, what about the most wonderful objects? Also, they accumulate precious wealth through illegal and mostly violent means, not through the proper Dharma, and they also constantly acquire increasing resources. Also, they do not want to give up even cheap and useless things, what about valuable items? Even to pursue small and inferior wealth, they still commit many evils of body, speech, and mind, what about more superior wealth? Also, towards upholding small and minor virtuous practices, their mind still has no inclination or love, what about vast virtuous practices? Also, they are not happy to hear about Nirvana, what about wanting to attain it? What is a strong bond? It means that from three aspects, one can know it is a strong bond. The first is strong.
牢故。二苦所觸故。三長時隨逐故。于現法中由惡行根貪瞋癡故。知縛堅牢。于當來世由生那落迦傍生鬼趣。知苦所觸及長時隨逐。
複次今當略辨上所說義。謂略顯示依二失壞因有二種失壞。何等名為二失壞因。謂不正思惟力及因力。云何名為二種失壞。謂方求失壞及受用失壞。云何不正思惟力。謂隨念先所受用境界因緣所生不正思惟。或邪分別現前境界因緣所生不正思惟。或邪取相不正思惟。或即于彼若住若行不正思惟。云何因力。謂于可愛境界宿習欲貪云何方求失壞。謂如有一成就二種失壞因故。以非正法或以兇暴追求積集所有邪財。云何受用失壞。謂如有一于先所得順樂順苦順非苦樂諸境界中。或有於一生染生著。廣說乃至。不知出離而受用之。或有於一發生憎恚憎恚所蔽。或有於一發生愚癡愚癡所蔽。彼由如是貪染所蔽。乃至愚癡之所蔽故。行身語意種種惡行。為貪瞋癡三堅固縛之所纏縛。亦為那落迦傍生鬼等諸縛所縛。又有差別。謂愛結所繫。補特伽羅略有七種雜染。當知皆是貪愛所作。謂隨念雜染。不自在雜染。境界雜染。熱惱雜染。善趣相應雜染。惡趣相應雜染。諸見雜染。云何隨念雜染。謂如有一不正隨念先所受用可愛境界。悕望追求令心散壞。云何不自在雜染。謂如有一宿世串習貪慾法故
【現代漢語翻譯】 現代漢語譯本： 堅固的束縛有三個原因：一是被痛苦所觸及，二是被長久地跟隨，三是在現世中由於惡行的根源——貪、嗔、癡。要知道，由於惡行之根——貪、嗔、癡，束縛是堅固的。在未來的世間，由於投生到那落迦（地獄），傍生（畜生），鬼趣（餓鬼道），要知道會被痛苦所觸及以及被長久地跟隨。
其次，現在簡略地辨析上面所說的意義。就是簡略地顯示依靠兩種失壞的原因，有兩種失壞。什麼叫做兩種失壞的原因呢？就是不正思惟的力量和因的力量。什麼叫做兩種失壞呢？就是方求的失壞和受用的失壞。什麼叫做不正思惟的力量呢？就是隨念先前所受用的境界因緣所產生的不正思惟，或者邪分別現前境界因緣所產生的不正思惟，或者邪取相的不正思惟，或者就在那上面，無論是住還是行，都是不正思惟。什麼叫做因的力量呢？就是對於可愛的境界，宿世串習的欲貪。什麼叫做方求的失壞呢？就是如果有一個人成就了兩種失壞的原因，就用不正當的方法或者用兇暴的手段去追求積聚所有的邪財。什麼叫做受用的失壞呢？就是如果有一個人對於先前所得到的順樂、順苦、順非苦樂的各種境界中，或者對於一生染著，廣而言之，就是不知道出離而受用它。或者對於一生髮生憎恚，被憎恚所矇蔽。或者對於一生髮生愚癡，被愚癡所矇蔽。他們由於像這樣被貪染所矇蔽，乃至被愚癡所矇蔽的緣故，行身語意種種惡行，被貪、嗔、癡三種堅固的束縛所纏縛，也被那落迦（地獄）、傍生（畜生）、鬼等各種束縛所束縛。還有其他的差別。就是被愛結所繫縛的補特伽羅（人），大概有七種雜染，應當知道都是貪愛所造成的。就是隨念雜染，不自在雜染，境界雜染，熱惱雜染，善趣相應雜染，惡趣相應雜染，諸見雜染。什麼叫做隨念雜染呢？就是如果有一個人，不正地隨念先前所受用的可愛境界，希望追求，使心散亂毀壞。什麼叫做不自在雜染呢？就是如果有一個人，宿世串習貪慾法的緣故。
【English Translation】 English version: There are three reasons why bonds are strong: first, because they are touched by suffering; second, because they are followed for a long time; and third, because of the roots of evil deeds—greed, hatred, and delusion—in the present life. Know that bonds are strong because of the roots of evil deeds—greed, hatred, and delusion. In future lives, due to being born in Naraka (hell), as animals (beasts), or in the realm of ghosts (hungry ghosts), know that one will be touched by suffering and followed for a long time.
Furthermore, now let's briefly analyze the meaning of what was said above. That is, to briefly show that relying on two causes of ruin, there are two kinds of ruin. What are the two causes of ruin? They are the power of improper thought and the power of causes. What are the two kinds of ruin? They are the ruin of seeking and the ruin of enjoyment. What is the power of improper thought? It is the improper thought that arises from recalling past enjoyable experiences, or the improper thought that arises from wrongly discriminating present experiences, or the improper thought of wrongly grasping appearances, or the improper thought that occurs whether one is dwelling or acting. What is the power of causes? It is the habitual craving for desirable objects from past lives. What is the ruin of seeking? It is when someone, having achieved the two causes of ruin, uses improper methods or violence to seek and accumulate all kinds of evil wealth. What is the ruin of enjoyment? It is when someone, regarding the various experiences of pleasure, pain, or neither pleasure nor pain that they have previously obtained, either becomes attached to them for a lifetime, broadly speaking, enjoying them without knowing how to escape them. Or they develop hatred for them for a lifetime, being blinded by hatred. Or they develop delusion for them for a lifetime, being blinded by delusion. Because they are blinded by such greed, and even by delusion, they engage in various evil deeds of body, speech, and mind, being entangled by the three strong bonds of greed, hatred, and delusion, and also bound by various bonds such as Naraka (hell), animals (beasts), and ghosts. There are also other differences. That is, a Pudgala (person) bound by the bond of love has approximately seven kinds of defilements, which should be known to be all caused by craving. They are defilement of recollection, defilement of lack of freedom, defilement of objects, defilement of torment, defilement corresponding to good destinies, defilement corresponding to evil destinies, and defilement of views. What is defilement of recollection? It is when someone improperly recalls past enjoyable experiences, hoping to pursue them, causing their mind to be scattered and ruined. What is defilement of lack of freedom? It is when someone, due to habitual craving from past lives.
。今世貪慾為性猛利。雖復如理于可愛境隨唸作意。而有悕望追求貪慾散壞其心。彼由貪慾極猛利故。心不自在。云何境界雜染。謂如有一遊城邑等。現前會遇容色端嚴可愛境界。由彼境界極端嚴故。隨美妙相心識纏綿。因此發生悕望追求種種貪愛。云何熱惱雜染。謂如有一由是三種能長貪愛諸雜染故。令已貪愛展轉增盛。追戀過去已受用境。悕求未來當受用境。耽著現在正受用境。乃令身心周遍熱惱。云何善趣相應雜染。謂即由彼貪愛集諦增上力故。行身語意種種妙行。得生善趣或天或人。彼於樂受耽著不捨。醉悶而住專行放逸。云何惡趣相應雜染。謂即由彼貪愛集諦增上力故。行身語意種種惡行。身壞命終墮諸惡趣。生那落迦等。于彼生已便為種種極重憂苦噁心憤心之所擾惱。云何諸見雜染。謂即由彼貪愛集諦增上力故。會遇惡友說顛倒法為令雜染得解脫故。彼雖悕求雜染解脫。由遇如是倒說法故。不證解脫。於六十二諸見趣中。隨令一種邪見增長。于諸緣起法愚癡增上故。彼由如是見結所繫。於五趣等生死大海不得解脫。
住法具尸羅 有慚言諦實 能保愛自身 亦令他所愛
今此頌中。云何住法。謂于如來所證善說正法毗奈耶中。凈信出家樂修梵行。云何具尸羅。謂如是出家如是愛樂故。于
【現代漢語翻譯】 現代漢語譯本： 今世貪慾的本性非常強烈。即使如理作意于可愛的境界，仍然會因為希望和追求的貪慾而擾亂其心。由於貪慾極其強烈，心便不得自在。什麼是境界雜染（Bhavarāga，對存在的貪染）呢？譬如有人遊歷城邑等地，遇到容貌端莊可愛的境界。由於那些境界極端莊嚴，心識便纏綿於美妙的景象，因此產生希望和追求種種貪愛。什麼是熱惱雜染（Paritāpa，由煩惱引起的身心熱惱）呢？譬如有人因為這三種能增長貪愛的雜染，使得已經產生的貪愛輾轉增盛，追戀過去已經受用的境界，希望未來將要受用的境界，耽著現在正在受用的境界，以至於身心都普遍地感到熱惱。什麼是善趣相應雜染呢？就是由於貪愛集諦（Samudaya，苦的根源）的強大力量，行種種身語意的妙行，得以投生到善趣，或者天界或者人間。但是他們對於快樂的感受耽著不捨，沉醉昏昧而住，專門行放逸之事。什麼是惡趣相應雜染呢？就是由於貪愛集諦的強大力量，行種種身語意的惡行，身壞命終后墮入各種惡趣，生在那落迦（Naraka，地獄）等處。在那裡出生后，便被種種極其沉重的憂苦和噁心憤心所擾惱。什麼是諸見雜染（Dṛṣṭi，錯誤的見解）呢？就是由於貪愛集諦的強大力量，遇到惡友，聽他們說顛倒的法，爲了使雜染得到解脫。他們雖然希望雜染得到解脫，但是由於遇到這樣顛倒的說法，不能證得解脫。在六十二種見趣中，隨著任何一種邪見的增長，對於諸緣起法（Pratītyasamutpāda，因緣和合而生）的愚癡也隨之增長。他們由於被這樣的見結所束縛，在五趣（Gati，眾生輪迴的五種去處，即地獄、餓鬼、畜生、人、天）等生死大海中不得解脫。
住于正法，具備戒行（Śīla，道德規範），有慚愧之心，言語真實，能保護自己，也能被他人所愛。
在這首偈頌中，什麼是『住法』呢？就是在如來（Tathāgata，佛陀）所證悟、善說的正法和毗奈耶（Vinaya，戒律）中，以清凈的信心出家，快樂地修行梵行（Brahmacarya，清凈的行為）。什麼是『具尸羅』呢？就是這樣出家，這樣愛樂，所以能夠……
【English Translation】 English version: In this life, the nature of craving is extremely intense. Even if one rationally focuses on a lovely object, the mind is still disrupted by the desires and pursuits of craving. Because craving is so intense, the mind is not free. What is the defilement of objects (Bhavarāga, craving for existence)? For example, someone travels to cities and encounters beautiful and lovely objects. Because these objects are extremely beautiful, the consciousness becomes entangled in the wonderful sights, thus generating hopes and pursuits of various cravings. What is the defilement of torment (Paritāpa, mental and physical torment caused by afflictions)? For example, someone, due to these three types of defilements that increase craving, causes the already arisen craving to intensify, reminiscing about past enjoyed objects, hoping for future objects to be enjoyed, and clinging to present objects being enjoyed, to the extent that the body and mind are universally tormented. What is the defilement corresponding to good destinies? It is due to the powerful force of craving as the origin of suffering (Samudaya, the origin of suffering) that one performs various excellent actions of body, speech, and mind, and is reborn in good destinies, either in the heavens or as a human. However, they cling to pleasant feelings and do not let go, living in a state of intoxication and delusion, indulging in negligence. What is the defilement corresponding to evil destinies? It is due to the powerful force of craving as the origin of suffering that one performs various evil actions of body, speech, and mind, and after the body breaks and life ends, falls into various evil destinies, being born in Naraka (Naraka, hell) and other places. Having been born there, they are disturbed by various extremely heavy sorrows, sufferings, evil thoughts, and resentful thoughts. What is the defilement of views (Dṛṣṭi, wrong views)? It is due to the powerful force of craving as the origin of suffering that one encounters evil friends who speak of inverted teachings in order to liberate one from defilements. Although they hope to be liberated from defilements, they cannot attain liberation because they encounter such inverted teachings. Among the sixty-two types of views, as any one of the wrong views increases, the ignorance of the laws of dependent origination (Pratītyasamutpāda, dependent arising) also increases. Bound by such fetters of views, they cannot be liberated from the ocean of birth and death in the five realms (Gati, the five realms of rebirth: hell, hungry ghosts, animals, humans, and gods).
Abiding in the Dharma, possessing moral conduct (Śīla, moral discipline), having a sense of shame, speaking truthfully, able to protect oneself, and also loved by others.
In this verse, what is 'abiding in the Dharma'? It is, in the well-spoken and rightly taught Dharma and Vinaya (Vinaya, monastic rules) realized by the Tathāgata (Tathāgata, the Buddha), leaving home with pure faith and joyfully practicing the Brahmacarya (Brahmacarya, pure conduct). What is 'possessing moral conduct'? It is leaving home in this way, loving in this way, and therefore being able to...
戒無缺。乃至無雜相續而作相續而轉。于諸學處能受能學。云何有慚謂慚于可慚。慚于能生惡不善法。謂能順惡戒穴戒因緣。即不正相。不正尋思。若諸煩惱。及隨煩惱。云何言諦實。謂發露諸惡不藏諸惡。若有所犯即于智者同梵行邊。如實自舉。如法對治複次今當略辨上所說義。謂薄伽梵於此頌中略顯四因所攝尸羅清凈。謂能正受故。受已不穴故。遠離穴因故。雖由無知放逸穴已。即便如法而對治故。當知是名此中略義。
若見他惡業 能審諦思惟 自身終不為 由彼業能縛
今此頌中。云何見他惡業審諦思惟謂如有一或善男子或善女人。為性聰慧成就如理諦觀法忍。見他現行惡行因故。便遭種種挫辱楚撻。又為王人執至王所。廣說如經。乃至斷命。見已便作如是思惟。觀觀是人于現法中造作如是惡不善業。即于現法還受如是辛楚果報。乃至止止如是惡不善業。終不應為終不應作。終不應行終不應犯。即彼又見屠羊雞豬廣說一切不律儀眾。不由如是作業伎能活命方術。而乘象馬車乘輦輿。又不因此能致廣大財寶庫藏令不散失。然為世間之所訶毀。凡在傭俗尚不以身暫相觸受。而遠避之。況余賢哲。見已便作如是思惟。余如前說。即彼又見他人巨富饒大財寶。然由懶惰多住縱逸。經過日夜淹積歲月。
【現代漢語翻譯】 現代漢語譯本 戒無缺：乃至沒有混雜，相續不斷地進行和轉變。對於各種學處能夠接受和學習。什麼是慚愧呢？就是對可慚愧的事情感到慚愧，對能產生惡不善法的事情感到慚愧，也就是那些順應惡戒的漏洞和惡戒的因緣，例如不正之相，不正之尋思，以及各種煩惱和隨煩惱。 什麼是真實的言語呢？就是揭露自己的各種惡行，不隱藏自己的各種惡行。如果有所違犯，就向有智慧的同修如實坦白，並依法進行對治。接下來，我將簡要地解釋以上所說的含義。佛陀在這首偈頌中簡要地顯示了四種因素所包含的戒律清凈：能夠正確地受持戒律，受持后不出現漏洞，遠離產生漏洞的因緣，即使由於無知或放逸而出現了漏洞，也能依法進行對治。應當知道，這就是這其中的簡要含義。 『若見他惡業，能審諦思惟，自身終不為，由彼業能縛』 現在解釋這首偈頌。什麼是『見他人惡業，審諦思惟』呢？比如有一個善男子或善女人，天性聰慧，成就如理的諦觀法忍，看到他人因為現行惡行而遭受各種挫折和鞭打，甚至被官府抓捕到官府，（情況）如經文所說，乃至被處死。看到這些后，就進行這樣的思考：這個人因為在現在的生活中造作了這樣的惡不善業，所以在現在的生活中就受到了這樣辛苦的果報。因此要停止，停止這樣的惡不善業，終究不應該做，終究不應該行，終究不應該犯。他又看到那些屠殺羊、雞、豬的人，以及所有從事不正當職業的人，雖然依靠這樣的作業技能來維持生計，卻能乘坐象、馬、車乘、轎子，而且能夠獲得大量的財寶和庫藏，使其不散失，但是卻被世人所訶責。即使是庸俗的人也不願意用身體去接觸他們，而是遠遠地避開他們，更何況是賢哲之人呢？看到這些后，就進行這樣的思考，其餘的（內容）如前所述。他又看到有些人雖然非常富有，擁有大量的財寶，但是由於懶惰和放縱，日夜消磨，歲月流逝。
【English Translation】 English version Precepts are without defect: even without mixture, continuously proceeding and transforming. One is able to receive and learn in all the training practices. What is shame? It is being ashamed of what is shameful, being ashamed of what can generate evil and unwholesome dharmas, namely those that accord with the loopholes of evil precepts and the causes and conditions of evil precepts, such as incorrect appearances, incorrect thoughts, and various afflictions and accompanying afflictions. What is truthful speech? It is revealing all one's evil deeds, not concealing any of one's evil deeds. If there is any transgression, one should truthfully confess to wise fellow practitioners and rectify it according to the Dharma. Next, I will briefly explain the meaning of what was said above. The Bhagavan (The Blessed One) in this verse briefly reveals the purity of morality encompassed by four factors: being able to correctly receive the precepts, not having loopholes after receiving them, staying away from the causes and conditions that produce loopholes, and even if loopholes have appeared due to ignorance or carelessness, being able to rectify them according to the Dharma. It should be known that this is the brief meaning herein. 『If one sees the evil deeds of others, and can carefully contemplate them, one will never do them oneself, for one will be bound by those deeds.』 Now to explain this verse. What is 『seeing the evil deeds of others and carefully contemplating them』? For example, there is a virtuous man or virtuous woman, who is naturally intelligent and has achieved the forbearance of contemplating the Dharma in accordance with reason. Seeing others currently engaging in evil actions, they suffer various setbacks and beatings, and are even arrested by officials and taken to the authorities, (the situation is) as described in the sutras, even to the point of being executed. Having seen this, they think like this: this person, because they have created such evil and unwholesome karma in their present life, is receiving such bitter consequences in their present life. Therefore, one should stop, stop such evil and unwholesome karma, one should never do it, one should never act it, one should never commit it. They also see those who slaughter sheep, chickens, and pigs, and all those engaged in improper occupations, although they rely on such skills to make a living, they are able to ride elephants, horses, carriages, and palanquins, and are able to obtain large amounts of wealth and treasures, so that they are not lost, but they are criticized by the world. Even vulgar people are unwilling to touch them with their bodies, but avoid them from afar, let alone virtuous people? Having seen this, they think like this, the rest (of the content) is as mentioned before. They also see some people who are very rich, possessing large amounts of wealth, but due to laziness and indulgence, they waste their days and nights, and the years pass by.
所有珍財僮僕基業及諸善法漸漸衰退。見已便作如是思惟。余如前說。即彼又見種種有情身相差別。或有生盲生聾生啞。或瞎或跛或癬或癩。或復短壽或惡形色。或多疾病或貧賤家。或少支屬或弊惡慧。或扇宅迦或半宅迦或丑形類。余即不爾見已便作如是思惟。觀觀是人先作種種惡不善業。今受如是苦惡果報。乃至止止如是惡不善業。余如前說。即彼又見他人黠慧無有懶惰具足翹勇。所謂能作營農商賈行船等業。及能正作言論事業。彼雖具足如是翹勇。所作事業數漸衰損終無成辦。見已便作如是思惟。余如前說。即彼又見二人出家趣于非家。同修梵行。一于衣服飲食等利有所匱乏。一則不爾。見已便作如是思惟。余如前說。即彼又見或有國王或是王等大地封疆咸皆克伏堅著不捨。但為一身一具骸骨。唯為現在少小安樂。身語意門現行無量廣大惡行。損壞多生多身安樂。當受多生多身大苦。見已便作如是思惟。觀觀是王或是王等。甚為愚弊。唯知保愛一生一身。不知保愛多生多身。唯愛現在少時小樂。不愛當來多時大樂。亦非不愛多生重苦。乃至止止如是惡不善業。終不應為終不應作。終不應行終不應犯。復有或善男子或善女人。為性聰慧獲得天眼。用此天眼見諸有情死時生時。如經廣說。乃至生在大那落迦中。見已便
作如是思惟。觀觀是人于現法中造作如是惡不善業。令受后法辛楚果報。乃至止止如是惡不善業。余如前說。如是或善男子或善女人。見他所作諸惡業已。由四種行諦善思惟諦善觀察。何等為四。一者觀察或因違越或邪活命或放逸懈怠。于現法中造作種種惡不善業。即現法受非愛果報。二者觀察或有有情依身差別。或有所作而不果遂。或有所求而不果遂。皆由先造惡不善業故。現法中各受如是非愛果報。三者觀察或有國王或與王等。因現法中行諸惡業。比知當來定受種種非愛果報。四者觀察諸有情類死時生時。因現法中造作種種惡不善業。后法中受非愛果報。彼由如是如實知故。終不自作。云何業縛。謂樂諸業故。由業重故。于業果報不自在故。樂諸業者。謂如有一串習惡故。愛樂諸惡。由此因緣。于諸善法心不能入。是初業縛。由業重者。謂如有一于無間業。或有具造或不具造。由此因緣。雖有欣樂於佛所證善說正法毗柰耶中。暫時出家。尚不能得。況當能獲沙門果證。如是名為第二業縛。于業果報不自在者。謂如有一由身語意惡行因緣。生諸惡趣。生彼處已不得自在。不能自任長夜受苦。或生邊地。于彼絕無四賢善眾。所謂苾芻廣說乃至鄔波斯迦。如是名為第三業縛。
複次今當略辨上所說義。謂薄伽梵于
【現代漢語翻譯】 現代漢語譯本 他這樣思索：觀察這個人在今生造作這樣的惡劣不善業，導致來世承受辛苦的果報。乃至勸止他停止這樣的惡劣不善業。其餘的如前所說。像這樣，無論是善男子還是善女人，見到他人所作的各種惡業后，通過四種行為真實地善加思惟、真實地善加觀察。哪四種呢？ 第一，觀察有人因為違越戒律，或者以不正當的手段謀生，或者放逸懈怠，在今生造作種種惡劣不善業，因此在今生就承受不如意的果報。 第二，觀察有些有情因為身體的缺陷，或者所做的事情不能成功，或者所求的事情不能如願，都是因為先前造作了惡劣不善業的緣故，所以在今生各自承受這樣不如意的果報。 第三，觀察有些國王或者與國王地位相等的人，因為在今生施行各種惡業，可以推知他們將來必定承受種種不如意的果報。 第四，觀察各種有情在死亡和出生的時候，因為在今生造作種種惡劣不善業，在來世承受不如意的果報。他們因為像這樣如實地瞭解這些道理，最終不會自己去做惡業。 什麼是業縛呢？就是貪戀各種業。因為業的沉重，對於業的果報不能自主。貪戀各種業的人，是指像有的人因為長期串習惡行，所以喜愛各種惡事。因為這個原因，對於各種善法，內心不能進入。這是第一種業縛。 因為業的沉重，是指像有的人對於五無間業（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血），或者全部造作，或者不全部造作。因為這個原因，即使有欣慕和嚮往，想在佛所證悟、善說開示的正法毗奈耶（Vinaya，戒律）中暫時出家，尚且不能得到，更何況能夠獲得沙門（Śrāmaṇa，出家修行者）的果證。這叫做第二種業縛。 對於業的果報不能自主，是指像有的人因為身語意的惡行，而生到各種惡趣。生到那裡以後，不能自主，不能自己作主，長夜受苦。或者生到邊地，在那裡完全沒有四種賢善的僧眾，也就是比丘（Bhikṣu，出家男眾），廣說乃至優婆斯迦（Upāsikā，在家女眾）。這叫做第三種業縛。 其次，現在我將簡略地解釋上面所說的意義。就是薄伽梵（Bhagavan，世尊）在...
【English Translation】 English version He reflects thus: 'Observing this person creating such evil and unwholesome deeds in this present life, causing him to receive bitter consequences in the future life. Even to the point of stopping such evil and unwholesome deeds.' The rest is as previously stated. Thus, whether a good man or a good woman, having seen the various evil deeds committed by others, through four kinds of actions, truly and well contemplates, truly and well observes. What are the four? First, observing that some, due to transgressions, or wrong livelihood, or negligence and laziness, create various evil and unwholesome deeds in this present life, and thus receive undesirable consequences in this very life. Second, observing that some sentient beings, due to bodily defects, or things not being accomplished, or requests not being fulfilled, are all due to having previously created evil and unwholesome deeds, and thus each receives such undesirable consequences in this present life. Third, observing that some kings or those equal to kings, because of performing various evil deeds in this present life, can be inferred to definitely receive various undesirable consequences in the future. Fourth, observing that various sentient beings, at the time of death and birth, because of creating various evil and unwholesome deeds in this present life, receive undesirable consequences in the future life. Because they truly know these principles in this way, they ultimately will not commit evil deeds themselves. What is the bondage of karma? It is being attached to various karmas. Because of the heaviness of karma, one is not free regarding the consequences of karma. Those who are attached to various karmas refer to those who, because of long-term habituation to evil, love various evil things. Because of this reason, their minds cannot enter into various good dharmas. This is the first bondage of karma. Because of the heaviness of karma, it refers to those who, regarding the five heinous crimes (killing one's father, killing one's mother, killing an Arhat (Arhat, enlightened being), disrupting the Sangha (Sangha, monastic community), and drawing blood from the body of a Buddha), either commit all of them or do not commit all of them. Because of this reason, even if they have admiration and longing to temporarily ordain in the well-spoken Vinaya (Vinaya, monastic discipline) of the Dharma (Dharma, teachings) realized by the Buddha, they still cannot obtain it, let alone attain the fruit of a Śrāmaṇa (Śrāmaṇa, wandering ascetic). This is called the second bondage of karma. Not being free regarding the consequences of karma refers to those who, because of evil actions of body, speech, and mind, are born in various evil realms. Having been born there, they are not free, cannot be their own masters, and suffer for a long time. Or they are born in border regions, where there are absolutely no four virtuous assemblies, namely Bhikṣu (Bhikṣu, Buddhist monk), and so on, up to Upāsikā (Upāsikā, laywoman). This is called the third bondage of karma. Furthermore, now I will briefly explain the meaning of what was said above. That is, the Bhagavan (Bhagavan, the Blessed One) in...
此略示依諸有情業業果報。如理思惟。及顯如理思惟為先法隨法行。當知是名此中略義。
瑜伽師地論卷第十八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第十九
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中思所成地第十一之四
賢聖常說最善語 愛非不愛語第二 諦非不諦語第三 法非非法語第四
今此頌中。言善語者。所謂善說善言善論。當知善說有三種相。所謂悅意無染唯善。由第一語令他慶悅。由第二語令自尸羅終無穿缺。由第三語能令他人出不善處。安住善處。因此引攝利益安樂。或有愛語非諦非法。謂如有一以美妙言。稱讚他人非真實德。或有諦語非愛非法。謂如有一以染污心發粗惡言。訶責他人真實過惡。或有法語亦愛亦諦。謂如有一善知稱讚及與訶責。知可稱讚可訶責已。然不稱讚亦不訶責。唯善方便為說正法。能令彼人出不善處安住善處。
複次今當略辨上所說義。謂薄伽梵此中略示所有善語若標若釋。當知是名此中略義。
信慚戒施法 善人所稱讚 是名趣天道 能往天世間
此頌所明。謂如有一于佛所證法毗奈耶。獲得正信。恥在居家。受持凈戒趣得衣服飲食臥具。便生喜足。減除器物。儉
【現代漢語翻譯】 現代漢語譯本 此段簡略地展示了各種有情眾生的業及其果報，以及如何如理如實地思維這些業果報應。並且闡明了以如理思維為先導，進而隨順佛法修行的重要性。應當知道，這就是此段經文的簡要含義。
《瑜伽師地論》卷第十八 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第十九
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中思所成地第十一之四
賢聖常說最善語，愛語非不愛語第二，諦語非不諦語第三，法語非非法語第四。
現在解釋這首偈頌。其中，『善語』指的是善巧地說、善巧地說出、善巧地論述。應當知道，善巧地說有三種表現：令人喜悅、沒有染污、唯有善良。通過第一種語言使他人感到快樂，通過第二種語言使自己的戒律始終沒有缺失，通過第三種語言能夠使他人脫離不善之處，安住在良善之處。因此引導、攝受利益和安樂。或者有的是愛語，但不是真諦，也不是正法。比如，有的人用美好的言辭稱讚他人不真實的優點。或者有的是真諦之語，但不是愛語，也不是正法。比如，有的人用染污的心發出粗暴惡劣的言語，呵斥他人真實的過錯。或者有的是正法之語，既是愛語，又是真諦之語。比如，有的人善於知道何時應該稱讚，何時應該呵責，知道可以稱讚和可以呵責的情況后，卻不進行稱讚也不進行呵責，只是善巧方便地為他人宣說正法，能夠使那個人脫離不善之處，安住在良善之處。
其次，現在我將簡略地辨析上面所說的含義。就是薄伽梵（Bhagavan，世尊）在此處簡略地展示了所有善語的標幟和解釋。應當知道，這就是此段經文的簡要含義。
信、慚、戒、施、法，善人所稱讚，是名趣天道，能往天世間。
這首偈頌所闡明的是：比如有的人對於佛陀所證悟的法和毗奈耶（Vinaya，戒律），獲得了真正的信心，以住在家裡為恥辱，受持清凈的戒律，容易得到衣服、飲食、臥具，便心生喜悅滿足，減少對器物的需求，生活節儉。
【English Translation】 English version This briefly shows the karma and its consequences of all sentient beings, as well as how to contemplate these karmic consequences rationally and truthfully. It also clarifies the importance of taking rational contemplation as a guide, and then following the Dharma in practice. It should be known that this is the concise meaning of this passage.
Yogācārabhūmi-śāstra, Scroll 18 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 19
Said by Bodhisattva Maitreya (Maitreya, The future Buddha)
Tripiṭaka Master Xuanzang (Xuanzang, A famous Chinese Buddhist monk and translator) translated by imperial order, the Fourth of the Eleventh Section of the 'Ground of Intellection' in the 'Section on the Localities'.
Sages always speak the most virtuous words; loving speech is second to non-loving speech; truthful speech is third to non-truthful speech; Dharma speech is fourth to non-Dharma speech.
Now, I will explain this verse. Among them, 'virtuous speech' refers to skillful speaking, skillful uttering, and skillful discussing. It should be known that skillful speaking has three aspects: pleasing, without defilement, and only virtuous. The first type of speech makes others happy; the second type of speech ensures that one's own precepts are never broken; the third type of speech can lead others out of unwholesome states and settle them in wholesome states. Therefore, it guides, gathers benefits, and brings peace and happiness. Or there is loving speech that is not truth and not Dharma. For example, someone uses beautiful words to praise others for untrue merits. Or there is truthful speech that is not loving and not Dharma. For example, someone uses a defiled mind to utter harsh and evil words, scolding others for real faults. Or there is Dharma speech that is both loving and truthful. For example, someone knows well when to praise and when to scold, and after knowing what can be praised and what can be scolded, they neither praise nor scold, but skillfully and conveniently speak the Dharma for others, enabling that person to leave unwholesome states and settle in wholesome states.
Secondly, now I will briefly analyze the meaning of what was said above. That is, the Bhagavan (Bhagavan, The World-Honored One) here briefly shows the signs and explanations of all virtuous speech. It should be known that this is the concise meaning of this passage.
Faith, shame, precepts, giving, Dharma, are praised by virtuous people; this is called the path to heaven, capable of going to the heavenly realms.
What this verse clarifies is: for example, someone obtains true faith in the Dharma and Vinaya (Vinaya, monastic rules) realized by the Buddha, is ashamed to live at home, upholds pure precepts, easily obtains clothing, food, and bedding, and then feels joy and satisfaction, reduces the need for utensils, and lives frugally.
約資緣。凡所獲得如法利養終無私隱。必與智人同梵行者而共受用。所有正法初中后善稱揚梵行。所謂契經乃至論議。皆能受持研尋究達。傳授他人廣為開闡。彼既成就是諸善法。當知必獲三種勝利。一者諸佛諸佛弟子真實善人之所稱讚。二者若彼尸羅財施之所攝引。福德資糧。法施攝引智慧資糧善圓滿者。便得趣入證解脫處清凈諸天眾同分中。三者若彼二種資糧猶未圓滿。便能令彼速得圓滿。身壞已后定生善趣。多往天上樂世界中。復有差別。謂如有一于佛所證法毗奈耶。獲得正信。信惡尸羅當墮惡趣信慳貪者得貧窮報。如是信已。于現法中惡戒慳貪深生羞恥。以羞恥故。棄惡尸羅受清凈戒。棄捨慳貪以無垢心安處居家。廣說乃至。善行佈施。由此因緣。于現法中聖賢所贊。身壞已后乃至當生善趣天上樂世界中。
複次今當略辨上所說義。謂薄伽梵此中略示在家出家二種正行及正行果所有勝利。當知是名此中略義。
多聞能知法 多聞能遠惡 多聞舍無義 多聞得涅槃
此頌所明。謂如有一于依先時正所應作施論戒論生天之論無倒教法。恭敬聽聞。聞已遂能了知其義。謂現法中種種惡行及當惡趣苦無義因。諸惡行所應速遠離。及往善趣捨生惡趣苦無義因。彼由了知如是法義。法隨法行能遠苦
【現代漢語翻譯】 現代漢語譯本： 約資緣（共同分享資源）。凡是合法獲得的利益，絕不私藏隱瞞，必定與有智慧、共同修梵行的人一起分享使用。所有正法，從初善、中善到后善，都讚揚梵行，也就是契經（佛經）、乃至論議（佛學討論），都能受持、研習、深入理解，傳授給他人，廣泛地開導闡釋。如果他能成就這些善法，應當知道必定獲得三種勝利：第一，得到諸佛、諸佛弟子、真實善人的稱讚；第二，如果他能通過尸羅（戒律）、財施（物質佈施）來攝取福德資糧，通過法施（佛法佈施）來攝取智慧資糧，並且善於圓滿這些資糧，便能進入證得解脫之處，與清凈的諸天眾同享福分；第三，如果他兩種資糧尚未圓滿，便能使它們迅速圓滿。身死之後必定往生善趣，多半會去往天上的快樂世界。 還有一種差別的情況，比如有人對於佛所證悟的法和毗奈耶（戒律）生起真正的信心，相信違犯戒律會墮入惡道，相信慳吝貪婪會得到貧窮的果報。這樣相信之後，對於現世的惡戒和慳貪，會深深感到羞恥。因為羞恥的緣故，捨棄惡戒，受持清凈的戒律；捨棄慳貪，以沒有污染的心安住在家裡，廣泛地行佈施等善行。因為這樣的因緣，在現世受到聖賢的讚揚，身死之後，乃至將來都能往生善趣，去往天上的快樂世界。 其次，現在簡略地辨析上面所說的意義。就是薄伽梵（佛）在這裡簡要地開示了在家和出家兩種正確的修行以及正行之果所帶來的勝利。應當知道這就是這裡所說的簡要意義。 多聞能知法，多聞能遠惡，多聞舍無義，多聞得涅槃。 這首偈頌所闡明的是，比如有人對於依據先前所應做的施論（關於佈施的討論）、戒論（關於戒律的討論）、生天之論（關於往生天界的討論）這些沒有顛倒的教法，恭敬地聽聞。聽聞之後，就能瞭解其中的意義，也就是現世種種惡行以及將來惡趣痛苦的無意義的原因，這些惡行應當迅速遠離；以及前往善趣、捨棄惡趣痛苦的無意義的原因。他因爲了解這些法義，能夠依法而行，遠離痛苦。
【English Translation】 English version: Regarding sharing resources (Yao Zi Yuan). Whatever benefits are lawfully obtained, there should be no private hoarding or concealment. They must be shared and used together with wise individuals who practice Brahmacharya (pure conduct). All the right Dharma, from the initial goodness, middle goodness, to the final goodness, praises Brahmacharya, which includes Sutras (discourses), and even discussions on Abhidharma (Buddhist philosophy). One should uphold, study, deeply understand, transmit to others, and widely explain them. If one can accomplish these good Dharmas, know that one will surely obtain three kinds of victories: First, to be praised by all Buddhas, disciples of Buddhas, and truly virtuous people; Second, if one can gather merit resources through Shila (moral discipline), Dana (generosity), and gather wisdom resources through Dharma Dana (teaching Dharma), and skillfully perfect these resources, one can enter the place of liberation and share the blessings with the pure Devas (gods); Third, if one's two kinds of resources are not yet complete, one can quickly complete them. After death, one will surely be reborn in a good realm, mostly going to the happy worlds in the heavens. There is also a different situation, such as someone who develops true faith in the Dharma and Vinaya (discipline) realized by the Buddha, believing that violating precepts will lead to falling into evil realms, and believing that stinginess and greed will result in poverty. After believing this, one will feel deeply ashamed of evil precepts and stinginess in this life. Because of shame, one abandons evil precepts and upholds pure precepts; abandons stinginess, and dwells at home with a pure mind, widely practicing generosity and other good deeds. Because of these causes, one is praised by sages in this life, and after death, one will be reborn in a good realm, going to the happy worlds in the heavens. Furthermore, now I will briefly analyze the meaning of what was said above. That is, the Bhagavan (Buddha) here briefly reveals the two correct practices of householders and renunciants, as well as the victories brought about by the fruits of correct practice. It should be known that this is the brief meaning mentioned here. Much learning knows the Dharma, much learning avoids evil, much learning abandons meaninglessness, much learning attains Nirvana. What this verse clarifies is that, for example, someone respectfully listens to the non-inverted teachings based on what should be done in the past, such as discussions on generosity (Shi Lun), discussions on discipline (Jie Lun), and discussions on being born in heaven (Sheng Tian Zhi Lun). After listening, one can understand the meaning, which is the various evil deeds in this life and the meaningless causes of suffering in evil realms in the future, which should be quickly avoided; and the reasons for going to good realms and abandoning the meaningless causes of suffering in evil realms. Because he understands these Dharma meanings, he can act according to the Dharma and stay away from suffering.
因。能引樂因。由此因緣。得樂舍苦。若於增上四聖諦等相應教法。恭敬聽聞。聞已遂能了知其義。謂一切有生死大苦寂靜涅槃。彼由了知如是法義。若根已熟資糧已滿便能獲得如是義。識心清凈故。才聞法已於諸聖諦未現觀者。能入現觀。已現觀者便得漏盡。若根未熟資糧未滿。即由如是遠離諸惡。依增上戒起增上心。依增上心發增上慧。由此能捨一切苦本煩惱無義。證得涅槃。複次今當略辨上所說義。謂薄伽梵此中略示先聞正法如理思惟。先如理思法隨法行。法隨法行為先因故得勝利果。當知是名此中略義。
智者如空無染污 不動猶如天帝幢 如泛清涼盈滿池 不樂淤泥生死海
今此頌中。辯阿羅漢苾芻心善解脫超諸戲論猶如虛空。何以故。譬如虛空離諸戲論。凈與不凈皆不能染。諸阿羅漢亦復如是。一切世法若順若違皆不能染。所謂利衰乃至苦樂。又諸有學已離欲貪。向阿羅漢。於四念住善住其心。修無相心三摩地時。如天帝幢。于其一切動發憍舉戲論營為生愿俱行所有貪愛。不能傾動。又諸有學已離欲貪得不還果。于上解脫心生欲樂。譬如游泛清冷泉池。于愛味定上分諸結熱淤泥中終不欣樂。由於此中不欣樂故。亦不欣樂生死大海。復有差別。謂阿羅漢所有飲食言說遊行處無相住。有餘依
【現代漢語翻譯】 現代漢語譯本：原因。能夠引導產生快樂的原因。通過這些因緣，可以獲得快樂，捨棄痛苦。如果對於與增上四聖諦（Anuttara-catu-ārya-satya，無上四聖諦）等相應的教法，恭敬地聽聞，聽聞之後就能理解其中的含義，即一切都存在生死的巨大痛苦，以及寂靜的涅槃（Nirvana，寂滅）。通過了解這些法義，如果根器已經成熟，資糧已經圓滿，便能獲得這樣的意義。因為意識和心靈清凈的緣故，才聽到佛法，對於諸聖諦（ārya-satya，聖諦）還沒有現觀的人，能夠進入現觀；已經現觀的人，便能證得漏盡。如果根器還沒有成熟，資糧還沒有圓滿，就能通過這樣遠離各種惡行，依靠增上的戒律生起增上的心，依靠增上的心發起增上的智慧，由此能夠捨棄一切痛苦的根本——煩惱和無意義，證得涅槃。再次，現在應當簡略地辨析上面所說的意義，即薄伽梵（Bhagavan，世尊）在這裡簡要地開示了先聽聞正法，然後如理地思維，先如理地思維佛法，然後隨順佛法而行，隨順佛法而行是獲得勝利果的先決條件。應當知道這就是這裡所說的簡要意義。
智者如虛空般沒有染污，不動搖猶如天帝的寶幢，如同在清涼盈滿的池塘中泛舟，不樂於淤泥般的生死苦海。
現在這首偈頌中，闡述了阿羅漢（Arhat，應供）比丘（Bhiksu，乞士）的心善於解脫，超越各種戲論，猶如虛空。為什麼這樣說呢？譬如虛空遠離各種戲論，乾淨與不乾淨都不能夠染污它，諸位阿羅漢也是這樣，一切世間的法，無論是順境還是逆境，都不能夠染污他們，所謂的利益和衰敗，乃至痛苦和快樂。還有那些有學之人，已經遠離了慾望和貪婪，趨向于阿羅漢果位，對於四念住（Catus-smṛty-upasthāna，四種念住）能夠很好地安住其心，修習無相心三摩地（Samadhi，禪定）的時候，就像天帝的寶幢一樣，對於一切動搖、輕浮、戲論、營求、生愿以及與之俱行的所有貪愛，都不能夠使他傾動。還有那些有學之人，已經遠離了慾望和貪婪，得到了不還果，對於更高的解脫之心生起慾望和快樂，譬如在清涼的泉水中游玩，對於愛味定和上分諸結（uddhambhāgiyāni saṃyojanāni，上分結）的熱淤泥中，最終不會感到欣樂。由於他們不欣樂於這些，所以也不欣樂於生死的大海。還有其他的差別，就是阿羅漢的所有飲食、言說、**處和無相住，都是有餘依的。
【English Translation】 English version: Cause. Able to lead to the cause of happiness. Through these causes and conditions, one can obtain happiness and abandon suffering. If one respectfully listens to the teachings corresponding to the Anuttara-catu-ārya-satya (Supreme Four Noble Truths), and after listening, is able to understand their meaning, namely that all existence involves the great suffering of birth and death, as well as the peaceful Nirvana (Extinction). By understanding these Dharma meanings, if one's faculties are mature and one's resources are complete, one can obtain such meaning. Because the consciousness and mind are pure, upon hearing the Dharma, those who have not yet directly realized the Noble Truths (ārya-satya) can enter into direct realization; those who have already directly realized them can attain the exhaustion of outflows. If one's faculties are not yet mature and one's resources are not yet complete, one can, through this, stay away from all evil deeds, rely on the superior precepts to generate a superior mind, and rely on the superior mind to develop superior wisdom, thereby being able to abandon the root of all suffering—afflictions and meaninglessness—and attain Nirvana. Furthermore, now we should briefly analyze the meaning mentioned above, namely that the Bhagavan (Blessed One) here briefly shows that first hearing the correct Dharma, then thinking about it rationally, first thinking about the Dharma rationally, and then acting in accordance with the Dharma, acting in accordance with the Dharma is a prerequisite for obtaining the fruit of victory. It should be known that this is the brief meaning mentioned here.
The wise are like the sky, without defilement, unmoving like the banner of Indra, like floating in a cool, full pond, not delighting in the muddy sea of birth and death.
Now, in this verse, it is explained that the mind of an Arhat (Worthy One) Bhiksu (Monk) is well liberated, surpassing all fabrications, like the sky. Why is this so? Just as the sky is free from all fabrications, neither clean nor unclean can defile it, so too are all Arhats. All worldly dharmas, whether favorable or adverse, cannot defile them, such as gain and loss, even suffering and happiness. Furthermore, those who are still learning, having already abandoned desire and greed, are moving towards the Arhat fruit. They are able to settle their minds well on the Catus-smṛty-upasthāna (Four Foundations of Mindfulness), and when practicing the Samadhi (Concentration) of the formless mind, they are like the banner of Indra. All movements, frivolity, fabrications, pursuits, wishes, and all the greed that accompanies them cannot shake them. Furthermore, those who are still learning, having already abandoned desire and greed, have attained the fruit of non-return, and generate desire and happiness for the higher liberation of the mind, like playing in a cool spring, and will ultimately not delight in the hot mud of the love-flavored samadhi and the higher fetters (uddhambhāgiyāni saṃyojanāni). Because they do not delight in these, they also do not delight in the great sea of birth and death. There is also another difference, which is that all the food, speech, **place, and formless dwelling of an Arhat are with remainder.
苦之所隨逐。如其次第三處應知。復有差別。謂慧解脫諸阿羅漢。有學身證。及俱解脫諸阿羅漢。如其次第三處應知。複次今當略辨上所說義。謂薄伽梵此中略示離三界欲于佛聖旨猶有餘依。離欲界貪勝進道攝及不還果。復有差別。謂略顯示解脫勝利等持勝利智慧勝利。復有差別。謂略顯示增上心慧學所得果。及顯增上心慧二學。
若以色量我 以音聲尋我 欲貪所執持 彼不能知我 若於內了知 于外不能見 由內果觀察 彼音聲所引 若於內無知 于外而能見 由外果觀察 亦音聲所引 若於內無知 于外不能見 彼普障愚夫 亦音聲所引 若於內了知 于外亦能見 英雄出離慧 非音聲所引
此頌所明。謂如有一體是異生。未斷虛妄分別欲貪。觀見世尊具三十二大丈夫相遂便測量。此薄伽梵定是如來應正等覺。其所說法決定微妙。其弟子眾所行必善。彼於後時近不善人聞不正法。隨逐他論及他音聲。信順於他他所引攝。他所引故於佛法僧還生譭謗。如是皆由不如實知如來法身故。致如此。復有異生。由內靜慮果天眼通。遠見世尊便作是解。此薄伽梵定是如來應正等覺。余如前說。復有由外慾界系業果報肉眼見已測量。當知彼亦隨逐他論及他音聲。信順於他他
【現代漢語翻譯】 現代漢語譯本 苦的隨逐之處，應當按照次第在三個地方瞭解。還有差別，即慧解脫的阿羅漢、有學身證，以及俱解脫的阿羅漢，應當按照次第在三個地方瞭解。此外，現在應當簡略地辨明上面所說的意義，即薄伽梵（Bhagavan，世尊）在此處簡略地顯示了脫離三界之慾，對於佛陀的聖旨仍然有剩餘的依賴。脫離欲界貪慾，勝進行道所攝，以及不還果（Anagamin）。還有差別，即簡略地顯示解脫的勝利、等持的勝利、智慧的勝利。還有差別，即簡略地顯示增上心（Adhicitta）和增上慧（Adhiprajna）二學所得到的果，以及顯示增上心和增上慧二學。
『若以色量我，以音聲尋我，欲貪所執持，彼不能知我；若於內了知，于外不能見，由內果觀察，彼音聲所引；若於內無知，于外而能見，由外果觀察，亦音聲所引；若於內無知，于外不能見，彼普障愚夫，亦音聲所引；若於內了知，于外亦能見，英雄出離慧，非音聲所引。』
這首偈頌所闡明的是：比如有一個人是異生（prthag-jana，凡夫），沒有斷除虛妄分別的欲貪，看見世尊具足三十二大丈夫相（thirty-two major marks）就進行測量，認為這位薄伽梵一定是如來應正等覺（Tathagata Arhat Samyaksambuddha），他所說的法決定微妙，他的弟子眾所行必定善良。這個人後來親近不善之人，聽聞不正之法，隨逐他人的言論和他人的音聲，信順於他人，被他人所引導和攝受。因為被他人所引導，所以對於佛法僧（Buddha Dharma Sangha）反而生起譭謗。像這樣，都是由於不如實地瞭解如來的法身（Dharmakaya）的緣故，才導致如此。還有異生，由於內在的靜慮果（dhyana）和天眼通（divyacaksu），遠遠地看見世尊，就作出這樣的理解，認為這位薄伽梵一定是如來應正等覺，其餘的如同前面所說。還有人由於外在的欲界系業果報和肉眼看見世尊後進行測量，應當知道他們也是隨逐他人的言論和他人的音聲，信順於他人，被他人所引導。
【English Translation】 English version The places where suffering follows should be understood in three places in order. There are also differences, namely, the Arhats who are liberated by wisdom, those who have learned and attained bodily realization, and the Arhats who are liberated in both ways, which should be understood in three places in order. Furthermore, I will now briefly explain the meaning of what was said above, namely, the Bhagavan (Blessed One) here briefly shows that even after abandoning the desire for the three realms, there is still residual dependence on the Buddha's teachings. Abandoning desire realm greed is included in the path of superior progress and the state of non-returner (Anagamin). There are also differences, namely, briefly showing the victory of liberation, the victory of concentration, and the victory of wisdom. There are also differences, namely, briefly showing the results obtained from the learning of higher mind (Adhicitta) and higher wisdom (Adhiprajna), and showing the two learnings of higher mind and higher wisdom.
'If one measures me by form, seeks me by sound, held by the grip of desire and greed, they cannot know me; if one understands internally, but cannot see externally, observing by internal results, they are led by sound; if one has no internal knowledge, but can see externally, observing by external results, they are also led by sound; if one has no internal knowledge, and cannot see externally, that universally obscured fool is also led by sound; if one understands internally, and can also see externally, the hero's wisdom of liberation is not led by sound.'
What this verse clarifies is: for example, there is a being who is an ordinary person (prthag-jana), who has not severed the desire and greed of false discriminations, and upon seeing the Bhagavan possessing the thirty-two major marks (thirty-two major marks), they measure and conclude that this Bhagavan must be a Tathagata Arhat Samyaksambuddha, that the Dharma he speaks is certainly subtle and wonderful, and that the conduct of his disciples must be good. Later, this person associates with unwholesome people, hears incorrect teachings, follows the speech and sounds of others, trusts and obeys others, and is led and influenced by others. Because they are led by others, they then give rise to slander against the Buddha, Dharma, and Sangha (Buddha Dharma Sangha). In this way, it is all because they do not truly understand the Dharmakaya (Dharmakaya) of the Tathagata that this occurs. There is also an ordinary being who, due to the fruit of inner meditative concentration (dhyana) and the divine eye (divyacaksu), sees the Bhagavan from afar and makes this understanding, thinking that this Bhagavan must be a Tathagata Arhat Samyaksambuddha, and the rest is as described before. There are also those who, due to the karmic retribution of the desire realm and seeing the Bhagavan with their physical eyes, measure him. It should be known that they also follow the speech and sounds of others, trust and obey others, and are led by others.
所引攝。復有異生於爾所見都無所有。彼普被障。長時為他音聲所引。若諸賢聖除斷調伏。超越欲貪得聖慧眼。彼由如是聖慧眼故。于內證解如來法身。雖于外見如來色身。或見制多或圖畫等而能了知。非第一義應正等覺。彼由如是于內正知于外正觀。不隨他論及他音聲。不信順他非他所引。于佛法僧決定信受。如是皆由如實了知如來法身故。致如此。
複次今當略辨上所說義。謂薄伽梵。此中略示若唯世俗見如來者則不決定。若以勝義見如來者是則決定。當知是名此中略義。
第六增上王 染時染自取 于無染不染 染者名愚夫
今此頌中。第六增上王者。謂心意識。若有已渡五暴流未渡第六意暴流。爾時其心隨逐諸定所有愛味故名染時。復有補特伽羅。于長夜染取為己有。于可愛法執藏不捨。是故說彼為染自取。貪名為染。因貪所生當來世苦亦名為染。若染自取于所染心不隨功用。攝受遮止修意對治作意故。如是彼心於現法中無有染污。于無染心此染自取。當來世中因彼諸苦亦無有染。若有于彼隨作功用。而不攝受亦不遮止。不修意對治作意。故依此苦因長夜受苦。於此苦因不能遠離故名愚夫複次今當略辨上所說義。謂薄伽梵此中略示遠離苦因所有勝利。及顯苦因能感自苦是愚夫性。當知
【現代漢語翻譯】 現代漢語譯本： 所包含的。還有一些凡夫俗子，在你看來什麼都沒有。他們普遍被矇蔽，長期以來被其他聲音所引導。如果那些賢聖之人斷除、調伏、超越了對慾望的貪戀，獲得了聖慧之眼，他們就能通過這聖慧之眼，在內心證悟和理解如來的法身。即使在外面看到如來的色身，或者看到佛塔（制多，梵文：caitya，意為佛塔、聖地）或圖畫等，也能明白這些並非第一義的應正等覺（ सम्यक्सम्बोधि，Samyaksambodhi，意為完全、正確的覺悟）。他們通過這樣在內心正確認知，在外面正確觀察，不隨從其他理論和其他聲音，不輕信順從他人，不被他人引導，對佛、法、僧（ त्रिरत्न，Triratna，意為佛教的三寶）堅定地信受。這些都是因為如實地瞭解如來的法身，才能夠達到這樣的境界。 其次，現在我將簡要地解釋上面所說的意義。也就是說，薄伽梵（Bhagavan，意為世尊）。這裡簡要地說明，如果僅僅以世俗的眼光看待如來，那麼就不能確定。如果以勝義（ परमार्थ，paramārtha，意為最高的真理）的眼光看待如來，那麼才是確定的。應當知道，這就是這裡簡要的意義。 第六增上王，染時染自取，于無染不染，染者名愚夫。 現在解釋這首偈頌。第六增上王，指的是心、意、識（ चित्त-मनो-विज्ञान，citta-mano-vijñāna，意為心的不同層面）。如果有人已經渡過了五個暴流（五暴流，指五種煩惱：欲流、有流、見流、無明流、疑流），但還沒有渡過第六個意暴流，那麼他的心就會隨逐各種禪定的愛味，因此稱為『染時』。還有一些補特伽羅（ पुद्गल，pudgala，意為個體、人），在漫長的黑夜裡染取這些為自己所有，對於可愛的法執著不捨，所以說他們是『染自取』。貪名為染，因貪所產生的未來世的痛苦也名為染。如果染自取的人，對於所染的心不隨順功用，不攝受、遮止，不修習意對治作意，那麼他的心在現法中就沒有染污。對於無染的心，這種染自取，在未來世中也不會因為那些痛苦而有染污。如果有人對於痛苦隨作功用，而不攝受也不遮止，不修習意對治作意，因此依據這種痛苦的因，長夜受苦，對於這種痛苦的因不能遠離，所以稱為愚夫。其次，現在我將簡要地解釋上面所說的意義。也就是說，薄伽梵。這裡簡要地說明了遠離痛苦之因的所有勝利，以及顯示了痛苦之因能夠感召自身的痛苦，這是愚夫的特性。應當知道。
【English Translation】 English version: Which are included. Furthermore, there are ordinary beings who, in your view, possess nothing. They are universally obscured and have long been led by the voices of others. If those virtuous and noble ones sever, subdue, and transcend the craving for desires, attaining the sacred eye of wisdom, they can, through this sacred eye of wisdom, inwardly realize and understand the Dharmakaya (धर्मकाय, Dharmakāya, meaning the body of the Dharma, the ultimate nature of reality) of the Tathagata (तथागत, Tathāgata, meaning 'the one who has thus gone,' an epithet of the Buddha). Even when outwardly seeing the Rupakaya (रूपकाय, Rūpakāya, meaning the form body) of the Tathagata, or seeing stupas (caitya) or paintings, they understand that these are not the ultimate Samyaksambodhi ( सम्यक्सम्बोधि, Samyaksambodhi, meaning perfect enlightenment). Through such correct inner knowledge and correct outer observation, they do not follow other theories or other voices, do not credulously obey others, and are not led by others, but have firm faith in the Buddha, Dharma, and Sangha ( त्रिरत्न, Triratna, meaning the Three Jewels of Buddhism). All this is achieved through truly understanding the Dharmakaya of the Tathagata. Secondly, I will now briefly explain the meaning of what was said above. That is, the Bhagavan (Bhagavan, meaning the Blessed One). Here it is briefly indicated that if one sees the Tathagata only with worldly eyes, then it is not definitive. If one sees the Tathagata with the eyes of ultimate truth ( परमार्थ, paramārtha, meaning the highest truth), then it is definitive. Know that this is the brief meaning here. The sixth supreme king, when stained, takes the stain for himself; in the unstained, he is not stained; the stained one is called a fool. Now, to explain this verse. The sixth supreme king refers to the mind, intellect, and consciousness ( चित्त-मनो-विज्ञान, citta-mano-vijñāna, meaning different aspects of the mind). If someone has crossed the five torrents (five torrents, referring to the five afflictions: the torrents of desire, existence, views, ignorance, and doubt) but has not crossed the sixth torrent of thought, then their mind will follow the taste of various samadhis (समाधि, samādhi, meaning meditative absorption), hence the term 'when stained.' Furthermore, there are individuals ( पुद्गल, pudgala, meaning person) who, in the long night, take these stains as their own, clinging to and not abandoning what is considered desirable; therefore, they are said to 'take the stain for themselves.' Greed is called stain, and the suffering of future lives arising from greed is also called stain. If one who takes the stain for themselves does not follow the function of the stained mind, does not embrace or restrain it, and does not cultivate the mental antidotes, then their mind is not stained in the present Dharma. For the unstained mind, this taking of the stain for oneself will not be stained by those sufferings in future lives. If someone acts upon suffering without embracing or restraining it, and without cultivating the mental antidotes, then, based on this cause of suffering, they suffer for a long night, and because they cannot distance themselves from this cause of suffering, they are called a fool. Secondly, I will now briefly explain the meaning of what was said above. That is, the Bhagavan. Here it is briefly indicated the victory of distancing oneself from the cause of suffering, and it is shown that the cause of suffering can summon one's own suffering, which is the nature of a fool. Know this.
是名此中略義。
有城骨為墉 筋肉而塗飾 其中有貪恚 慢覆所任持
今此頌中。所言城者。謂心意識。此城唯以骨充磚石。筋代繩纴肉當塗漫。為形骸墉周匝圍繞。此城中有違害善說法毗柰耶所有善法四種惡法之所任持。二是在家諸受欲者。謂貪與瞋。二是惡說法毗柰耶中而出家者。謂慢與覆。由著諸欲悕求諸欲。與鄙穢行不相違背。于善說法及毗柰耶尚不信受。況當修善。恃惡說法而生憍慢。不能自然趣佛世尊或弟子所。設佛世尊或佛弟子由悲愍故。自往其所。然彼由覆隨煩惱纏染污其心。尚不如實發露己過。況能信解修諸善法。如是當知于彼善說法毗柰耶相應善法二種心城。皆不能入。何況復能取為己有複次今當略辨上所說義。謂薄伽梵。此中略示在家出家總由四種雜染因緣失壞善說法毗柰耶。當知是名此中略義。
如龜藏支于自㲉 苾芻善攝意尋思 無所依止不惱他 證般涅槃無所謗
此頌所明。謂如有一依初靜慮舍三惡尋。所謂欲尋。恚尋。害尋。又能棄捨初靜慮地諸善尋思。安住無尋無伺定中。如龜藏支于其自㲉。略攝尋思亦復如是。無尋無伺定者。應知此上乃至有頂。彼於此定正安住時不生愛味。出已成就可愛樂法。調順柔和易可共住。不惱有智同梵行者。又為智
【現代漢語翻譯】 是名為此中略義。
有城骨為墉（城墻），筋肉而塗飾 其中有貪恚（嗔恨），慢覆（隱藏）所任持
今此頌中。所言城者。謂心意識（心的各種功能）。此城唯以骨充磚石。筋代繩纴（捆綁），肉當塗漫（塗抹）。為形骸墉（身體的城墻）周匝圍繞。此城中有違害善說法毗柰耶（戒律）所有善法四種惡法之所任持。二是在家諸受欲者。謂貪與瞋。二是惡說法毗柰耶中而出家者。謂慢與覆。由著諸欲悕求諸欲。與鄙穢行不相違背。于善說法及毗柰耶尚不信受。況當修善。恃惡說法而生憍慢。不能自然趣佛世尊或弟子所。設佛世尊或佛弟子由悲愍故。自往其所。然彼由覆隨煩惱纏染污其心。尚不如實發露己過。況能信解修諸善法。如是當知于彼善說法毗柰耶相應善法二種心城。皆不能入。何況復能取為己有複次今當略辨上所說義。謂薄伽梵（佛）。此中略示在家出家總由四種雜染因緣失壞善說法毗柰耶。當知是名此中略義。
如龜藏支于自㲉（甲殼），苾芻（比丘）善攝意尋思 無所依止不惱他，證般涅槃（涅槃）無所謗
此頌所明。謂如有一依初靜慮（禪定）舍三惡尋。所謂欲尋。恚尋。害尋。又能棄捨初靜慮地諸善尋思。安住無尋無伺定中。如龜藏支于其自㲉。略攝尋思亦復如是。無尋無伺定者。應知此上乃至有頂。彼於此定正安住時不生愛味。出已成就可愛樂法。調順柔和易可共住。不惱有智同梵行者。又為智
【English Translation】 This is called the concise meaning herein.
A city whose walls are made of bones, plastered with flesh and blood, Within it are greed and hatred, arrogance and concealment, which support it.
In this verse, the 'city' refers to the mind and consciousness (various functions of the mind). This city is built with bones as bricks and stones, tendons as ropes, and flesh as plaster. It is surrounded by the walls of the body. Within this city, there are four evil dharmas that oppose the good dharmas of the well-taught Dharma-Vinaya (discipline). Two are the lay people who indulge in desires, namely greed and hatred. The other two are the renunciants in the ill-taught Dharma-Vinaya, namely arrogance and concealment. Because they are attached to desires and seek after them, they do not contradict base actions. They do not even believe in the well-taught Dharma and Vinaya, let alone cultivate goodness. They rely on ill-taught doctrines and become arrogant. They cannot naturally approach the Buddha-Bhagavan (Buddha) or his disciples. Even if the Buddha-Bhagavan or his disciples go to them out of compassion, they are still unable to truly confess their faults because their minds are defiled by concealment and afflictions. How can they believe, understand, and cultivate good dharmas? Therefore, it should be known that they cannot enter the two kinds of mind-cities that correspond to the good dharmas of the well-taught Dharma-Vinaya. How much less can they take them as their own? Furthermore, I will now briefly explain the meaning mentioned above. The Bhagavan (Buddha) briefly shows that both lay people and renunciants lose the well-taught Dharma-Vinaya due to four kinds of defiled causes. This is known as the concise meaning herein.
Like a turtle withdrawing its limbs into its shell, a Bhikshu (monk) should well gather his thoughts and reflections, Without any support, not harming others, attaining Parinirvana (Nirvana) without slander.
This verse explains that there is one who relies on the first Dhyana (meditative state) and abandons the three evil thoughts, namely the thought of desire, the thought of hatred, and the thought of harm. He can also abandon the good thoughts of the first Dhyana and abide in the state of no thought and no examination. Just as a turtle withdraws its limbs into its shell, so too should one briefly gather one's thoughts and reflections. The state of no thought and no examination should be known to extend up to the peak of existence. When he abides in this state, he does not generate attachment. Having emerged, he achieves lovable dharmas, is tamed, gentle, and easy to live with. He does not harm wise co-practitioners. And for the wise
人同梵行者欣樂共住。又覆成就無違諍法。彼由如是正方便故。于諸聖諦能入現觀及得漏盡。彼于諸法不由他信。獲得善凈勝智見故。如實了知法真是法。毗柰耶真是毗柰耶。由如是知故。終不依止諸見顛倒於法謗法。及於非法亦謗非法。終不顯示非法為法。法為非法。非毗柰耶為毗柰耶。或毗柰耶為非毗柰耶。
複次今當略辨上所說義。謂薄伽梵此中略示善說法者四種擾亂斷對治道。何等名為四種擾亂。一染不染尋思擾亂。二于勝定愛味擾亂。三互相違諍訟擾亂。四于正道誹謗擾亂。當知是名此中略義。
等不等而生 牟尼舍有行 內樂定差別 如俱舍卵生
此頌所明。謂佛示現住最後有菩薩位時。先所獲得三十有二大丈夫相。八十隨好圓滿莊嚴妙色身生。於後證得阿耨多羅三藐三菩提時。其色身生。與前正等。其名身生由勝無漏不相似故。與前不等。又佛示現內寂靜樂及妙門樂為依止故。得定自在。如定心力舍諸壽行及諸有行。彼舍邊際妙色身生。與前正等其名身生。與前不等故有差別。如因其㲉卵生雞等依卵而生。即此生已漸漸增長。種類相似破㲉而出。如是如來色身名身差別道理當知亦爾。此中差別。謂佛世尊若不棄捨諸壽行者。應滿壽量方般涅槃。定力所持舍壽行故。不滿壽量而般
【現代漢語翻譯】 現代漢語譯本：與持相同梵行（brahmacarya，禁慾或貞潔的生活方式）的人一起快樂地生活。並且成就沒有爭論的法。由於這種正確的方法，他們能夠進入對聖諦的現觀，並獲得漏盡（asrava-ksaya，煩惱的止息）。他們不依賴他人的信念，獲得清凈殊勝的智慧見解，如實了知什麼是真正的法（dharma，佛法），什麼是真正的毗柰耶（vinaya，戒律）。由於這樣的認知，他們最終不會依賴於各種見解的顛倒，誹謗正法，也不會誹謗非正法。他們最終不會將非法說成是法，將法說成是非法，將非毗柰耶說成是毗柰耶，或者將毗柰耶說成是非毗柰耶。
此外，現在將簡要地辨析上面所說的意義。即薄伽梵（Bhagavan，世尊）在此簡要地揭示了善於說法者斷除四種擾亂的對治之道。什麼叫做四種擾亂呢？第一是染污和不染污的尋思（vitarka，粗略的思考）擾亂，第二是對殊勝禪定的愛味（asvada，品嚐）擾亂，第三是互相違背的爭訟擾亂，第四是對正道的誹謗擾亂。應當知道這就是此處的簡要意義。
『等不等而生，牟尼（muni，聖人）舍有行，內樂定差別，如俱舍卵生』
這首偈頌所闡明的是，佛陀示現在住于最後有菩薩位時，先前所獲得的三十有二大丈夫相，八十隨好圓滿莊嚴的妙色身生。在後來證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）時，他的色身生與之前完全相同。他的名身生由於殊勝的無漏（anasrava，沒有煩惱）而不相似，因此與之前不同。此外，佛陀示現以內心寂靜的快樂和妙門樂為依靠，因此獲得禪定自在。如同以禪定心力捨棄諸壽行和諸有行。他捨棄邊際妙色身生，與之前完全相同，他的名身生與之前不同，因此有差別。如同因其㲉卵生雞等依卵而生，即此生已漸漸增長，種類相似破㲉而出。如此，如來的色身名身差別道理應當知道也是如此。此中的差別是，佛世尊如果不捨棄諸壽行，應該圓滿壽命才般涅槃（parinirvana，完全的涅槃）。由於禪定力量的保持而捨棄壽行，因此不滿壽命而般涅槃。
【English Translation】 English version: He delights in dwelling together with those who practice the same brahmacarya (celibacy or a chaste way of life). Furthermore, he accomplishes the dharma of non-contention. Through such right means, he is able to enter into direct realization of the noble truths and attain the cessation of outflows (asrava-ksaya, the ending of defilements). He does not rely on the beliefs of others, but gains pure and excellent wisdom and vision, and truly knows what is true dharma (dharma, the teachings of the Buddha) and what is true vinaya (vinaya, the monastic discipline). Because of such knowledge, he ultimately does not rely on the perversions of various views, slander the true dharma, nor slander what is not the true dharma. He ultimately does not present what is not the dharma as the dharma, or the dharma as what is not the dharma, or what is not the vinaya as the vinaya, or the vinaya as what is not the vinaya.
Furthermore, I will now briefly explain the meaning of what was said above. That is, the Bhagavan (Bhagavan, the Blessed One) here briefly reveals the means of overcoming the four disturbances for those who are skilled in teaching the dharma. What are the four disturbances? First, the disturbance of defiled and undefiled thought (vitarka, initial application of thought). Second, the disturbance of savoring (asvada, tasting) excellent samadhi (samadhi, meditative concentration). Third, the disturbance of mutual contradiction and dispute. Fourth, the disturbance of slandering the right path. It should be known that this is the brief meaning here.
'Born equal and unequal, the Muni (muni, sage) abandons existence, the difference of inner joy and samadhi, like a chick born from a shell.'
What this verse clarifies is that when the Buddha manifested as dwelling in the position of a Bodhisattva in his last existence, he had previously obtained the thirty-two marks of a great man and the eighty minor marks, a perfectly adorned and wondrous physical body. When he later attained anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), his physical body was exactly the same as before. His name-body was dissimilar because of the excellent absence of outflows (anasrava, freedom from defilements), and therefore different from before. Furthermore, the Buddha manifested relying on the joy of inner tranquility and the joy of the wondrous gate, and therefore attained freedom in samadhi. Just as with the power of samadhi, he abandoned the activities of life and the activities of existence. He abandoned the physical body of ultimate wonder, which was exactly the same as before, but his name-body was different from before, and therefore there was a difference. Just as chickens and other beings born from eggs rely on the egg to be born, and having been born, they gradually grow, and being of a similar kind, they break out of the shell. In this way, the principle of the difference between the physical body and the name-body of the Tathagata should be known to be the same. The difference here is that if the World-Honored One did not abandon the activities of life, he should have attained complete lifespan before entering parinirvana (parinirvana, complete nirvana). Because of abandoning the activities of life through the power of samadhi, he entered parinirvana before attaining complete lifespan.
涅槃。
複次今當略辨上所說義。謂薄伽梵此中略示舍諸壽行色身名身二種差別。及顯棄捨所依因緣。當知是名此中略義。
無淤泥等欲 無魑魅等瞋 無羅網等癡 無江河等愛
此頌所明。謂有四種。能為世俗不自在法。世間現見能令有情不自在轉。一者陷溺淤泥。二者鬼魅所著。三者入于羅網。四者墮駛流河隨流漂溺。復有四種。能為真實不自在法。能令有情不自在轉當知亦爾何等為四。謂如有一生長欲界。陷溺不凈腥臊生臭諸欲淤泥。不能自在引發守護增長善法。又如有一棄捨諸欲。于善說法毗奈耶中而得出家。心懷忿怒性多惡言。由忿所持不得自在。不數學處。動生違越。于諸智者同梵行所。屢以粗言擊刺訶擯侵惱毀辱。又如有一棄捨諸欲。于惡說法毗奈耶中而得出家。入諸惡魔大癡見網。彼既入已流轉生死不得自在。又如有一生長上分諸離欲地。于諸愛結未能永斷。亦未遍知不得自在。還生地獄順流而住。難可出離。
複次今當略辨上所說義。謂薄伽梵此中略示諸界諸品愚夫纏縛。
復有差別。謂如有一陷欲淤泥不能自在。于善說法毗奈耶中清凈出家。又如有一為性忿怒。忿怒所蔽憤恚纏心。尚于自身或害或損。何況於他。又如有一成就癡品諸惡邪見。謂無父母譭謗父
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana）。
再次，現在應當簡略地辨析上面所說的意義。就是說，薄伽梵（Bhagavan，世尊）在這裡簡略地開示了捨棄諸壽行、色身、名身這兩種差別，以及顯示了棄捨所依的因緣。應當知道，這就是這裡所說的簡略意義。
『沒有淤泥般的貪慾，沒有魑魅般的嗔恚，沒有羅網般的愚癡，沒有江河般的愛慾。』
這首偈頌所闡明的是，有四種事物，能夠成為世俗不自在的法。世間現見能夠使有情不自在地運轉。一是陷溺於淤泥，二是為鬼魅所纏，三是陷入羅網，四是墮入湍急的河流隨波逐流。又有四種事物，能夠成為真實不自在的法，能夠使有情不自在地運轉，應當知道也是如此。哪四種呢？比如，有的人生長在欲界，陷溺於不凈、腥臊、生臭的諸欲淤泥，不能自在地引發、守護、增長善法。又如，有的人棄捨諸欲，在善說法毗奈耶（Vinaya，戒律）中而出家，心中懷有忿怒，性情多有惡語，由於忿怒所控制而不得自在，不學習戒律，動輒產生違越，對於諸位智者同梵行者，屢次以粗暴的言語攻擊、訶責、擯斥、侵擾、毀辱。又如，有的人棄捨諸欲，在惡說法毗奈耶中而出家，陷入諸惡魔的大癡見網，他既然陷入其中，就在生死中流轉而不得自在。又如，有的人生長在上分諸離欲地，對於諸愛結未能永遠斷除，也未能普遍知曉，不得自在，還生到地獄順流而住，難以出離。
再次，現在應當簡略地辨析上面所說的意義。就是說，薄伽梵（Bhagavan，世尊）在這裡簡略地開示了諸界、諸品愚夫的纏縛。
還有差別。比如，有的人陷於貪慾的淤泥而不能自在，在善說法毗奈耶（Vinaya，戒律）中清凈出家。又如，有的人本性忿怒，被忿怒所矇蔽，憤恨纏繞內心，尚且對自身或有傷害或有損害，更何況是對他人。又如，有的人成就愚癡之品，具有各種惡邪見，認為沒有父母，譭謗父母
【English Translation】 English version: Nirvana (Nirvana).
Furthermore, now we should briefly analyze the meaning of what was said above. That is to say, the Bhagavan (Bhagavan, the World Honored One) here briefly reveals the abandonment of the two kinds of differences: the activities of life, the physical body, and the name-body, and also shows the causes and conditions for abandoning what is relied upon. It should be known that this is the brief meaning mentioned here.
'Without the mud-like greed, without the demon-like hatred, without the net-like delusion, without the river-like craving.'
What this verse clarifies is that there are four things that can become worldly unfree dharmas. It is seen in the world that sentient beings are made to turn unfreely. The first is being trapped in mud, the second is being possessed by demons, the third is falling into a net, and the fourth is falling into a rushing river and drifting with the current. There are also four things that can become truly unfree dharmas, which can cause sentient beings to turn unfreely, and it should be known that it is also like this. What are the four? For example, someone grows up in the desire realm, trapped in the muddy mire of impure, fishy, and foul-smelling desires, unable to freely initiate, protect, and increase good dharmas. Also, someone abandons desires and leaves home in the well-taught Vinaya (Vinaya, monastic discipline), harboring anger in their heart and often speaking evil words. Controlled by anger, they are not free, do not study the precepts, and often commit transgressions. Towards the wise fellow practitioners, they repeatedly attack, scold, expel, harass, and insult with coarse words. Also, someone abandons desires and leaves home in the poorly-taught Vinaya, falling into the great net of delusion of evil demons. Once they fall into it, they transmigrate in samsara and are not free. Also, someone grows up in the higher realms of desirelessness, but has not permanently severed the bonds of love, nor has fully understood them, and is not free, still being born in the lower realms and dwelling in the current, difficult to escape.
Furthermore, now we should briefly analyze the meaning of what was said above. That is to say, the Bhagavan (Bhagavan, the World Honored One) here briefly reveals the entanglements of fools in the various realms and categories.
There are also differences. For example, someone is trapped in the mud of greed and cannot be free, but leaves home purely in the well-taught Vinaya (Vinaya, monastic discipline). Also, someone is by nature angry, obscured by anger, and with resentment entangling their mind, they might even harm or injure themselves, let alone others. Also, someone achieves the category of delusion, possessing various evil and wrong views, thinking there are no parents, slandering parents.
母。于父母所反悕敬養。況自能為。又如有一廣集諸欲。貪愛所漂不得自在。尚不欲自食。況能惠於他。如是四法。當知能障諸聰慧者。四應知法。謂善說法毗奈耶中清凈出家。遠離恚害。敬事父母。樂行慧施。
虛空無鳥跡 外道無沙門 愚夫樂戲論 如來則無有
此頌所明。謂有眾生悕樂勝欲欲求所攝。又有眾生悕樂勝身有求所攝。又有眾生悕樂沙門及婆羅門所有解脫梵行求攝。此中欲求有求攝者。謂我因少分佈施少分持戒。當得往生善趣天上樂世界中。以妙五欲而自賞納歡娛遊戲。彼既修習如是愿已。得最勝欲及最勝身。譬如眾鳥翱翔虛空。遍虛空中無安足處。如是眾生於其所得無常諸欲及身份中都無安住。當知亦爾。若樂沙門及婆羅門所有解脫梵行求攝。復有二種。或依善說法。或依惡說法。依惡說法諸外道輩並無沙門。依善說法邪梵行求所攝受者亦無沙門。正梵行求所攝受者得有沙門。又此一切三門所攝。或欲求門。或有求門。或梵行求門。如是皆名樂著戲論。當知如來棄捨一切所有悕求故無戲論。即以此義類知如來諸弟子眾正梵行求所攝受者亦無戲論。
複次今當略辨上所說義。謂薄伽梵此中略示離善說法及毗奈耶勤精進者皆空無益。當知是名此中略義。
住戲論皆無 逾
【現代漢語翻譯】 現代漢語譯本 母親。對於父母，反而不恭敬供養，更何況自己有能力供養。又比如，有人廣泛聚集各種慾望，被貪愛所牽引，不得自在，尚且不願自己食用，更何況施捨給他人。像這樣的四種行為，應當知道能夠障礙人的聰明智慧。有四種法應當瞭解，即在善於宣說佛法的《毗奈耶》（Vinaya，戒律）中清凈出家，遠離嗔恚和傷害，恭敬侍奉父母，樂於行持智慧的佈施。
虛空中沒有鳥的軌跡，外道中沒有沙門（Śrāmaṇa，出家修行者），愚笨的人喜歡戲論，如來（Tathāgata，佛陀）則沒有戲論。
這首偈頌所闡明的是，有些眾生希望得到殊勝的慾望，被慾望所攝取；又有些眾生希望得到殊勝的身體，被『有』的追求所攝取；還有些眾生希望得到沙門和婆羅門（Brāhmaṇa，婆羅門）所有的解脫梵行，被追求梵行所攝取。其中，被『有』的追求所攝取的慾望，是指我因為稍微地分佈施捨，稍微地持守戒律，就想往生到善趣天上快樂的世界中，用美妙的五欲來自我賞玩，歡娛遊戲。他們既然修習了這樣的願望，就能得到最殊勝的慾望和最殊勝的身體。譬如眾鳥在虛空中翱翔，整個虛空中沒有可以安足的地方，這些眾生對於他們所得到的無常的慾望和身體也都沒有安住之處，應當知道也是這樣。如果喜歡沙門和婆羅門所有的解脫梵行，被追求梵行所攝取，又有兩種情況：或者依靠善於宣說佛法的教導，或者依靠錯誤的宣說。依靠錯誤的宣說，那些外道之輩並沒有沙門。依靠善於宣說佛法的教導，被邪梵行的追求所攝受的人也沒有沙門。被正梵行的追求所攝受的人才能成為沙門。此外，這一切都被三種門所攝取：或者慾望之門，或者『有』的追求之門，或者梵行之門。這些都叫做樂於執著戲論。應當知道，如來捨棄一切所有的希望和追求，所以沒有戲論。就可以用這個道理來類推得知，如來的所有弟子眾，被正梵行的追求所攝受的人也沒有戲論。
再次，現在應當簡略地辨析上面所說的意義。即薄伽梵（Bhagavān，世尊）在這裡簡略地開示，遠離善於宣說佛法的教導和《毗奈耶》，勤奮精進都是空無益處的。應當知道這就是這裡簡略的意義。
安住於戲論中，一切皆無意義。
【English Translation】 English version Mother. Instead of respectfully supporting and caring for parents, especially when one is capable of doing so. Furthermore, there are those who extensively accumulate various desires, driven by greed and unable to be free. They are unwilling to even feed themselves, let alone give to others. Such four behaviors should be known to obstruct intelligence. There are four things to be understood: to purely renounce the world within the well-taught Vinaya (discipline), to be free from anger and harm, to respectfully serve parents, and to joyfully practice the giving of wisdom.
There are no bird tracks in the sky, no Śrāmaṇas (ascetics) among the heretics, fools delight in frivolous talk, but the Tathāgata (Buddha) has none.
This verse clarifies that some beings desire superior pleasures, being captivated by desire; others desire superior bodies, being captivated by the pursuit of 'being'; and still others desire the liberation and pure conduct of Śrāmaṇas and Brāhmaṇas (Brahmins), being captivated by the pursuit of pure conduct. Among these, desire captivated by the pursuit of 'being' refers to the thought that by slightly distributing alms and slightly upholding precepts, I will be reborn in a happy realm in the heavens, enjoying and playing with wonderful five desires. Since they have cultivated such a wish, they can obtain the most superior desires and the most superior bodies. Just as birds soar in the sky, and there is no place to rest their feet in the entire sky, so too, these beings have no abiding place in their impermanent desires and bodies. It should be known that it is the same. If one delights in the liberation and pure conduct of Śrāmaṇas and Brāhmaṇas, being captivated by the pursuit of pure conduct, there are two situations: either relying on well-taught teachings, or relying on wrong teachings. Relying on wrong teachings, those heretics have no Śrāmaṇas. Relying on well-taught teachings, those captivated by the pursuit of wrong pure conduct also have no Śrāmaṇas. Only those captivated by the pursuit of right pure conduct can become Śrāmaṇas. Furthermore, all of this is encompassed by three doors: the door of desire, the door of the pursuit of 'being', or the door of pure conduct. These are all called delighting in attachment to frivolous talk. It should be known that the Tathāgata abandons all hopes and pursuits, therefore has no frivolous talk. It can be inferred from this principle that all the disciples of the Tathāgata, those captivated by the pursuit of right pure conduct, also have no frivolous talk.
Furthermore, now I will briefly explain the meaning of what was said above. That is, the Bhagavān (Blessed One) briefly indicates here that those who are far from well-taught teachings and the Vinaya, their diligent efforts are all empty and useless. It should be known that this is the brief meaning here.
Abiding in frivolous talk, everything is meaningless.
墻塹離愛 牟尼游世間 天人不能識
此頌所明。謂阿羅漢苾芻永離貪愛。由四種相。于惡魔怨一切愚夫所繫屬主。解脫自在隨意遊行空閑聚落。有諸愚夫遇見如是真阿羅漢于最究竟自在遊行。不如實知。便於二處妄生輕毀。云何此善男子。棄捨自屬養命珍財。乃求屬他資生眾具。何故棄捨生天方便。苦勤精進求有斷滅。是諸愚夫見生天上有勝功德。見處居家有多財產故。于牟尼妄生輕忽。彼所事天於此牟尼廣大功德。尚不能了。況能事者而能識知。云何離愛諸阿羅漢。由四種相。于惡魔怨一切愚夫所繫屬主。解脫自在。謂諸愚夫由四識住。為魔怨主之所驅役。令生死中往還五趣非阿羅漢。又諸愚夫如由重過。為魔怨主之所驅役謂或增益或復損減諸惡見故。發起種種執刀杖等惡不善法。墮諸戲論生諸惡趣。令造種種諸惡業緣。非阿羅漢。又諸愚夫如由中過為魔怨主之所驅役。令處欲愛繫縛垣墻。不能出離欲界生苦。非阿羅漢。又諸愚夫如由輕過。為魔怨主之所驅役。令生色界及無色界。無明深塹周匝圍繞閉在生死眾苦牢獄。于生等苦不得出離非阿羅漢。
複次今當略辨上所說義。謂薄伽梵此中略示一切愚夫羞不應羞。應羞不羞。于不應怖而生怖見。于應怖中生無怖見。當知是名此中略義。
若有
【現代漢語翻譯】 現代漢語譯本 墻塹離愛 牟尼（Muni，指佛陀或聖者）游世間，天人不能識 此頌所明，謂阿羅漢（Arhat，已證得涅槃的修行者）苾芻（Bhiksu，比丘，出家修行的男性佛教徒）永離貪愛，由四種相。于惡魔怨一切愚夫所繫屬主，解脫自在隨意。空閑聚落，有諸愚夫遇見如是真阿羅漢于最究竟自在，不如實知。便於二處妄生輕毀。云何此善男子，棄捨自屬養命珍財，乃求屬他資生眾具？何故棄捨生天方便，苦勤精進求有斷滅？是諸愚夫見生天上有勝功德，見處居家有多財產故，于牟尼妄生輕忽。彼所事天於此牟尼廣大功德，尚不能了，況能事者而能識知。云何離愛諸阿羅漢，由四種相，于惡魔怨一切愚夫所繫屬主，解脫自在。謂諸愚夫由四識住，為魔怨主之所驅役，令生死中往還五趣非阿羅漢。又諸愚夫如由重過，為魔怨主之所驅役謂或增益或復損減諸惡見故，發起種種執刀杖等惡不善法，墮諸戲論生諸惡趣，令造種種諸惡業緣，非阿羅漢。又諸愚夫如由中過為魔怨主之所驅役。令處欲愛繫縛垣墻，不能出離欲界生苦，非阿羅漢。又諸愚夫如由輕過，為魔怨主之所驅役。令生及無，無明深塹周匝圍繞閉在生死眾苦牢獄，于生等苦不得出離非阿羅漢。 複次今當略辨上所說義。謂薄伽梵（Bhagavan，世尊，佛陀的尊稱）此中略示一切愚夫羞不應羞，應羞不羞。于不應怖而生怖見，于應怖中生無怖見。當知是名此中略義。 若有
【English Translation】 English version Walls, Trenches, and Freedom from Attachment The Muni (Muni, referring to the Buddha or a sage) wanders in the world, unseen by gods and humans. This verse explains that Arhat (Arhat, a practitioner who has attained Nirvana) Bhikshus (Bhiksu, monks, male Buddhist renunciates) are forever free from greed and attachment, due to four characteristics. They are liberated and free from the dominion of Mara (Mara, the demon of illusion) and all foolish beings. In secluded villages, some foolish people encounter such true Arhats in their ultimate freedom, but do not truly understand them. They then foolishly generate contempt in two ways. How can this virtuous man abandon his own possessions and means of livelihood, and instead seek the means of sustenance belonging to others? Why abandon the means to be reborn in the heavens, and instead diligently strive for annihilation? These foolish people see superior merit in being born in the heavens, and see great wealth in living at home, so they foolishly despise the Muni. The gods they serve cannot understand the vast merits of this Muni, let alone those who serve them. How are Arhats free from attachment, liberated from the dominion of Mara and all foolish beings, due to four characteristics? It is because foolish beings are driven by the four foundations of consciousness, by the lord of Mara, causing them to wander in the cycle of birth and death in the five realms, unlike Arhats. Furthermore, foolish beings, due to serious faults, are driven by the lord of Mara, because they either increase or decrease their evil views, giving rise to various evil and unwholesome deeds such as wielding knives and staves, falling into frivolous debates, and being born in evil realms, causing them to create various evil karmic conditions, unlike Arhats. Furthermore, foolish beings, due to moderate faults, are driven by the lord of Mara, causing them to dwell within the walls of attachment to desire, unable to escape the suffering of the desire realm, unlike Arhats. Furthermore, foolish beings, due to minor faults, are driven by the lord of Mara, causing them to be born in ** and without **, surrounded by deep trenches of ignorance, enclosed in the prison of suffering in the cycle of birth and death, unable to escape the suffering of birth and so on, unlike Arhats. Furthermore, I will now briefly explain the meaning of what was said above. The Bhagavan (Bhagavan, the World-Honored One, an epithet of the Buddha) briefly shows here that all foolish beings are ashamed of what they should not be ashamed of, and not ashamed of what they should be ashamed of. They see fear in what should not be feared, and see no fear in what should be feared. Know that this is the brief meaning here. If there are
熏除諸尋思 于內無餘離分別 超過礙著諸色想 四軛蠲除不往生
此頌所明。謂如有一已入有學位。未離欲界欲。依初靜慮。熏除欲界諸惡尋思。依第二靜慮內等清凈心一趣性。初靜慮地所有分別。無餘永離無復分別。依第三靜慮。超過第二靜慮地諸喜礙著。依第四靜慮。超過第三靜慮地諸樂礙著。依無色定。超過一切所有色想。如是漸次因依諸定乃至有頂。若定若生蠲除四軛。何等為四。一蠲除染污尋思軛。二蠲除不染污尋思軛。三蠲除喜樂繫縛軛。四蠲除一切色想軛。由此因緣。于諸下地不復往生。當知異生雖到有頂若定若生猶為四軛所繫縛故。于諸下地還復往生。
複次今當略辨上所說義。謂薄伽梵此中略示到有邊際有學異生二種差別。當知是名此中略義。
惠施令福增 防非滅怨害 修善舍諸惡 惑盡得涅槃
此頌所明。謂如有一于佛所證法毗奈耶。獲得正信。雖處居家。而心遠離慳垢纏縛。受持七種依福業事。由此因緣。若行若住廣說如經。乃至生長如是福德。若有復能于善說法毗奈耶中。清凈出家。既出家已具足忍力。為護尸羅。雖遭他罵侵惱訶責。或以身手瓦礫刀杖歐擊傷害。恐壞尸羅當爲障礙。心無惡念不出惡言。唯緣彼境與慈俱心。於一切方遍滿而住。由此
【現代漢語翻譯】 現代漢語譯本 熏除各種尋思雜念，內心清凈，沒有任何分別執著。 超越對各種色相的障礙和執著，去除四種束縛，不再輪迴往生。
這首偈頌闡明的是：如果有人已經進入有學位（有學：指還在修學，未證阿羅漢果的聖者），但尚未斷除欲界的慾望，依靠初禪（初靜慮：佛教禪定中的第一禪定），熏修去除欲界各種惡的尋思（尋思：粗略的思想活動）。依靠第二禪（第二靜慮：佛教禪定中的第二禪定），內心達到清凈，心念專注於一境。對於初禪境界中所有的分別念，完全斷除，不再有任何分別。依靠第三禪（第三靜慮：佛教禪定中的第三禪定），超越對第二禪境界中喜悅的障礙和執著。依靠第四禪（第四靜慮：佛教禪定中的第四禪定），超越對第三禪境界中快樂的障礙和執著。依靠無色定（無色定：佛教中超越色界束縛的禪定），超越一切色想。像這樣逐漸地，憑藉各種禪定，乃至到達有頂天（有頂：三界中最高的境界），無論是禪定還是生命，都去除四種束縛（四軛：四種束縛）。哪四種呢？一是去除染污的尋思的束縛，二是去除不染污的尋思的束縛，三是去除對喜和樂的繫縛，四是去除一切色想的束縛。因為這個原因，不再往生到較低的境界。應當知道，凡夫俗子（異生：與聖者不同的凡夫）即使到達有頂天，無論是禪定還是生命，仍然被這四種束縛所繫縛，因此還會往生到較低的境界。
其次，現在簡要地辨析上面所說的意義。佛陀在這裡簡略地揭示了到達有邊際（有邊際：指有頂天，色界和無色界的最高處）的有學（有學：指還在修學，未證阿羅漢果的聖者）和凡夫俗子（異生：與聖者不同的凡夫）這兩種人的差別。應當知道，這就是這裡所要表達的簡要意義。
佈施能使福德增長，防止過失能消除怨恨和災害。 修習善行，捨棄各種惡行，煩惱斷盡，就能證得涅槃（涅槃：佛教修行的最終目標，指煩惱止息，達到解脫的境界）。
這首偈頌闡明的是：如果有人對於佛陀所證悟的佛法和戒律（毗奈耶：戒律），獲得正確的信仰。即使身處在家，內心也遠離慳吝和垢染的纏縛，受持七種依靠福德的行業（依福業事：指佈施、持戒等能帶來福報的行為）。因為這個原因，無論是行走還是居住，詳細內容如經典所說，乃至增長這樣的福德。如果有人還能夠在善說的佛法和戒律中，清凈地出家。出家之後，具備充足的忍耐力。爲了守護戒律，即使遭受他人的謾罵、侵擾、呵斥，或者用身體、手、瓦礫、刀杖毆打傷害，擔心破壞戒律成為障礙，內心也沒有惡念，口中也不說惡語，只是緣著那個境界，與慈悲之心同在，向一切方向遍滿而住。因為這個原因，
【English Translation】 English version Eliminating all thoughts and discriminations, the mind is pure and free from any clinging. Transcending the obstacles and attachments to all forms, removing the four bonds, and no longer reborn.
This verse explains: If someone has entered the stage of a learner (有學: a holy person who is still learning and has not attained the fruit of Arhat), but has not yet severed the desires of the desire realm, relying on the first Dhyana (初靜慮: the first meditation in Buddhist meditation), they cultivate and eliminate the evil thoughts of the desire realm. Relying on the second Dhyana (第二靜慮: the second meditation in Buddhist meditation), the mind attains purity and focuses on one object. All discriminations in the realm of the first Dhyana are completely severed, and there are no more discriminations. Relying on the third Dhyana (第三靜慮: the third meditation in Buddhist meditation), they transcend the obstacles and attachments to the joy in the realm of the second Dhyana. Relying on the fourth Dhyana (第四靜慮: the fourth meditation in Buddhist meditation), they transcend the obstacles and attachments to the pleasure in the realm of the third Dhyana. Relying on the formless samadhi (無色定: formless meditation in Buddhism that transcends the bondage of the form realm), they transcend all form perceptions. Gradually, relying on various samadhis, even reaching the peak of existence (有頂: the highest realm in the Three Realms), whether in samadhi or in life, they remove the four bonds (四軛: four kinds of fetters). What are the four? First, removing the bond of defiled thoughts; second, removing the bond of undefiled thoughts; third, removing the bond of attachment to joy and pleasure; and fourth, removing the bond of all form perceptions. Because of this reason, they are no longer reborn in lower realms. It should be known that ordinary beings (異生: ordinary people who are different from sages) even if they reach the peak of existence, whether in samadhi or in life, are still bound by these four bonds, and therefore will still be reborn in lower realms.
Furthermore, now I will briefly analyze the meaning of what was said above. The Buddha here briefly reveals the difference between the learner (有學: a holy person who is still learning and has not attained the fruit of Arhat) who has reached the limit of existence (有邊際: refers to the highest point of existence, the highest point of the form and formless realms) and the ordinary being (異生: ordinary people who are different from sages). It should be known that this is the brief meaning to be expressed here.
Giving alms increases merit, preventing faults eliminates resentment and harm. Cultivating good deeds, abandoning all evil deeds, when afflictions are exhausted, one attains Nirvana (涅槃: the ultimate goal of Buddhist practice, referring to the cessation of afflictions and the attainment of liberation).
This verse explains: If someone obtains correct faith in the Dharma and Vinaya (毗奈耶: precepts) that the Buddha has realized. Even though they are living at home, their hearts are far from the entanglement of stinginess and defilement, and they uphold the seven kinds of meritorious activities (依福業事: refers to actions that bring blessings, such as giving alms and upholding precepts). Because of this reason, whether walking or dwelling, the details are as described in the scriptures, and even growing such merit. If someone is also able to purely renounce the world in the well-spoken Dharma and Vinaya. After renouncing the world, they possess sufficient patience. In order to protect the precepts, even if they suffer abuse, harassment, and scolding from others, or are beaten and harmed with bodies, hands, tiles, knives, and sticks, fearing that breaking the precepts will become an obstacle, their hearts have no evil thoughts, and their mouths do not speak evil words, but only focus on that state, being with compassion, and dwelling pervading in all directions. Because of this reason,
因緣。于現法中自他相續所有怨害並皆止息。當生無惱樂世界中。無多怨敵。為世欣仰。眾所樂見。如是善修正方便已。依增上戒起增上心。依增上心發增上慧。當於聖諦入現觀時。則能永舍趣惡趣業及諸惡趣。又修如先所得道故。漸次永除所有諸結。于有餘依涅槃界中而般涅槃。如是后時于無餘依涅槃界中復般涅槃。
複次今當略辨上所說義。謂薄伽梵此中略示得凈信者四種正行。一感財富行。二感善趣行。三離惡趣苦清凈修行。四離一切苦清凈修行。當知是名此中略義。
諸惡者莫作 諸善者奉行 自調伏其心 是諸佛聖教
此頌所明。謂如有一于佛所證法毗奈耶。獲得正信。於一切種一切因緣一切處所所有惡行。皆能斷滅。于善說法毗奈耶中。能善受學尸羅律儀。彼由三相奉行諸善。謂善住尸羅。守別解脫清凈律儀。乃至受學所有學處。依增上戒學發增上心學。依增上心學發增上慧學。彼由此故於所知境如實知見。如是具足諸善法已。復由三相調伏自心。謂如實知故能起厭患。由厭患故能得離染。由離染故能得解脫。
複次今當略辨上所說義。謂薄伽梵此中略示三學學果。顯自聖教不與他共。當知是名此中略義。
難調伏輕躁 淪墜于諸欲 善調伏其心 心調引安樂
【現代漢語翻譯】 現代漢語譯本： 因緣：在當下的生命中，自己和他人之間的所有怨恨和傷害都停止平息。未來將生於沒有煩惱和快樂的世界中，沒有太多怨敵，被世人欣喜仰慕，為大眾所樂見。像這樣好好地修正方便之後，依靠增上的戒律生起增上的心，依靠增上的心發起增上的智慧。當對聖諦進入現觀的時候，就能永遠捨棄趣向惡道的業以及各種惡道。又因為修習像先前所得到的道，逐漸地永遠去除所有諸結（煩惱）。在有餘依涅槃界中而入般涅槃。像這樣之後在無餘依涅槃界中再次入般涅槃。
其次，現在簡略地辨析上面所說的意義。就是薄伽梵（Bhagavan，世尊）在這裡簡略地開示了獲得清凈信心者的四種正行：一是感得財富的行，二是感得善趣的行，三是遠離惡趣痛苦的清凈修行，四是遠離一切痛苦的清凈修行。應當知道這就是這裡所說的簡略意義。
諸惡莫作，諸善奉行，自調伏其心，是諸佛聖教。
這首偈頌所闡明的是：如果有人對於佛所證的法和毗奈耶（Vinaya，戒律）獲得了正確的信心，對於一切種類、一切因緣、一切處所的所有惡行，都能斷滅。在善說的法和毗奈耶中，能夠很好地受持學習尸羅（Śīla，戒）律儀。他通過三種方面奉行諸善：一是善於安住于尸羅，守護別解脫清凈律儀，乃至受持學習所有學處。二是依靠增上戒學發起增上心學。三是依靠增上心學發起增上慧學。他因此對於所知境如實地知見。像這樣具足各種善法之後，又通過三種方面調伏自己的心：一是如實地知見，所以能夠生起厭患。二是由於厭患，所以能夠得到離染。三是由於離染，所以能夠得到解脫。
其次，現在簡略地辨析上面所說的意義。就是薄伽梵（Bhagavan，世尊）在這裡簡略地開示了三學（戒、定、慧）的學果，顯示自己的聖教不與他人共有。應當知道這就是這裡所說的簡略意義。
難以調伏，輕浮躁動，沉淪於諸欲，善於調伏其心，心調伏能引來安樂。
【English Translation】 English version: Condition: In the present life, all resentment and harm between oneself and others cease and are pacified. In the future, one will be born in a world without affliction and with happiness, without many enemies, admired by the world, and pleasing to all. Having properly corrected the means in this way, one relies on higher discipline to generate higher mind, and relies on higher mind to develop higher wisdom. When one enters direct realization of the Noble Truths, one will be able to permanently abandon the karma that leads to evil destinies and all evil destinies. Furthermore, by cultivating the path obtained as before, one gradually and permanently eliminates all fetters (afflictions). One enters parinirvana in the Nirvana realm with remainder. In this way, later on, one enters parinirvana again in the Nirvana realm without remainder.
Secondly, now I will briefly explain the meaning of what was said above. That is, the Bhagavan (世尊, Blessed One) here briefly shows the four correct practices of those who have obtained pure faith: first, the practice of acquiring wealth; second, the practice of acquiring good destinies; third, the pure practice of being free from the suffering of evil destinies; and fourth, the pure practice of being free from all suffering. It should be known that this is the brief meaning stated here.
Do no evil, practice all good, purify your mind, this is the teaching of all Buddhas.
What this verse clarifies is: If someone has obtained correct faith in the Dharma and Vinaya (戒律, monastic rules) realized by the Buddha, they will be able to cut off all evil deeds of all kinds, in all circumstances, and in all places. In the well-spoken Dharma and Vinaya, they will be able to well receive and learn the Śīla (戒, morality) precepts. They practice all good through three aspects: first, they are good at abiding in Śīla, guarding the pure precepts of individual liberation, and even receiving and learning all the training rules; second, they rely on higher discipline to develop higher mind; and third, they rely on higher mind to develop higher wisdom. Because of this, they know and see the objects of knowledge as they really are. Having thus completed all good dharmas, they further tame their own minds through three aspects: first, because they know and see things as they really are, they can generate revulsion; second, because of revulsion, they can attain detachment; and third, because of detachment, they can attain liberation.
Secondly, now I will briefly explain the meaning of what was said above. That is, the Bhagavan (世尊, Blessed One) here briefly shows the fruits of the three learnings (discipline, concentration, and wisdom), revealing that his own holy teaching is not shared with others. It should be known that this is the brief meaning stated here.
Difficult to tame, fickle and restless, indulging in desires, well-tamed is the mind, a tamed mind brings happiness.
此頌所明。謂宣說心若意若識長夜愛樂憒鬧雜處。于憒鬧處難得遠離難可調伏。雖強安處無間修習。諸善法中而不一向能住離貪離瞋離癡。亦不一向能住策舉無掉寂靜。然復疾疾還生有貪有瞋有癡下劣掉舉及不寂靜。雖強安處內寂止中。長夜愛樂色聲香味觸故。於五欲境馳趣淪沒。諸聖弟子于如是等樂著雜染能生苦心。終不縱其令自在轉。亦不隨順數數思擇成辦遠離。恒修善法心一境性。彼由如是正定心故能如實知。如實知故能起厭患。由厭患故能得離染。由離染故能得解脫。彼既如是善調伏心盡苦因故。于現法中得安樂住。當來眾苦亦得永盡複次今當略辨上所說義。謂薄伽梵此中略示能不隨順長夜流轉左道之心。及不隨順所得勝利。當知是名此中略義。
於心相善知 能餐遠離味 靜慮常委念 受無染喜樂
此頌所明。謂如有一有學見跡。能善了知止舉舍相。由此因緣得四功德。謂心住一緣遠離粗重。能善受用身心安樂。是初功德。又凈定心盡所修故。如所修故。能正審慮諸法道理。獲得內法毗缽舍那。是第二功德。彼由如是清凈止觀為依止故。于所修習菩提分法。勇猛無間能常修習。能委修習無懈無憚。是第三功德。彼由如是無懈憚心。獲得第一正念正知。心善解脫。又能受用解脫喜樂及
【現代漢語翻譯】 現代漢語譯本：
這段頌文闡明的是：宣說心、意、識長久以來喜愛喧鬧雜亂的環境，在這種環境中難以遠離，難以調伏。即使勉強安住于其中，不間斷地修習，在各種善法中也不能始終保持遠離貪婪、嗔恨、愚癡的狀態。也不能始終保持精進、沒有掉舉、寂靜的狀態。反而很快又會產生貪婪、嗔恨、愚癡、低劣的掉舉和不寂靜。即使勉強安住于內在的寂靜中，由於長久以來喜愛色、聲、香、味、觸，所以在五欲的境界中奔波沉溺。聖弟子們對於這些樂於執著、雜染、能產生痛苦的心，始終不會放縱它自由運轉，也不會順從它，而是反覆思量，成就遠離，恒常修習善法，使心專注于單一的境界。他們由於這種正確的禪定心，能夠如實地知曉，由於如實地知曉，能夠產生厭惡，由於厭惡，能夠獲得離染，由於離染，能夠獲得解脫。他們像這樣善於調伏內心，斷盡痛苦的根源，所以在現世就能獲得安樂的住處，未來的各種痛苦也能永遠斷盡。再次，現在將簡要地辨析上面所說的意義。也就是說，薄伽梵（Bhagavan，世尊）在這裡簡要地揭示了能夠不順從長久以來流轉的歧途之心，以及不順從所得的勝利。應當知道，這就是這裡所說的簡要意義。
對於心的狀態善於瞭解， 能夠品嚐遠離的滋味， 禪定中經常保持正念， 感受沒有染污的喜樂。
這段頌文闡明的是：比如有一位有學的見跡者，能夠很好地瞭解止、舉、舍（止息、策舉、捨棄）的狀態。由於這個因緣，獲得四種功德。第一種功德是：心安住于單一的所緣境，遠離粗重的煩惱，能夠很好地受用身心的安樂。第二種功德是：清凈的禪定心盡其所能地修習，如其所修習的那樣，能夠正確地審慮諸法的道理，獲得內在的毗缽舍那（Vipassanā，內觀）。第三種功德是：他們由於像這樣以清凈的止觀為依止，對於所修習的菩提分法（bodhipakkhiyadhamma，菩提之分法），勇猛無間地能夠經常修習，能夠認真地修習，沒有懈怠和畏懼。第四種功德是：他們由於像這樣沒有懈怠和畏懼的心，獲得第一的正念正知，心得到善於解脫，又能夠受用解脫的喜樂以及
【English Translation】 English version:
This verse explains that: it speaks of the mind, intellect, and consciousness that have long loved noisy and chaotic environments, where it is difficult to distance oneself and difficult to tame. Even if one forcibly dwells in such environments, practicing continuously, one cannot always remain free from greed, hatred, and delusion in various virtuous practices. Nor can one always remain diligent, without agitation, and in tranquility. Instead, one quickly generates greed, hatred, delusion, inferior agitation, and restlessness. Even if one forcibly dwells in inner tranquility, one is drawn to and immersed in the realm of the five desires due to a long-standing love for sights, sounds, smells, tastes, and tactile sensations. Noble disciples never allow such minds, which delight in attachment, defilement, and the generation of suffering, to freely roam. Nor do they comply with it, but repeatedly contemplate and accomplish detachment, constantly practicing virtuous dharmas, focusing the mind on a single object. Through such correct samadhi (concentration), they are able to know things as they truly are. Because of knowing things as they truly are, they can generate aversion. Because of aversion, they can attain detachment. Because of detachment, they can attain liberation. Having thus tamed their minds and exhausted the causes of suffering, they attain a peaceful dwelling in the present life, and all future sufferings are also extinguished forever. Furthermore, I will now briefly explain the meaning of what was said above. That is, the Bhagavan (Bhagavan, The Blessed One) here briefly reveals the mind that can avoid following the long-standing wandering on the wrong path, and the victory that is attained by not following it. Know that this is the brief meaning here.
Knowing well the nature of the mind, One can taste the flavor of detachment, In meditative concentration, constantly maintaining mindfulness, Experiencing joy and happiness free from defilement.
This verse explains that: for example, there is a learner who has seen the path, who is able to understand well the states of cessation, exertion, and equanimity (stopping, urging, and relinquishing). Because of this cause, they obtain four merits. The first merit is: the mind dwells on a single object of focus, is free from coarse afflictions, and is able to well enjoy the ease of body and mind. The second merit is: the pure samadhi mind practices to the best of its ability, and as it practices, it is able to correctly contemplate the principles of all dharmas, obtaining inner Vipassanā (Vipassanā, insight meditation). The third merit is: because they rely on such pure samatha (calm abiding) and vipassanā, they are able to constantly practice the bodhipakkhiyadhamma (bodhipakkhiyadhamma, the factors of enlightenment) with vigor and without interruption, able to diligently practice without laziness or fear. The fourth merit is: because of such a mind without laziness or fear, they obtain the foremost right mindfulness and right knowledge, the mind attains skillful liberation, and they are able to enjoy the joy and happiness of liberation as well as
無染樂。于現法中得安樂住。是第四功德。複次今當略辨上所說義。謂薄伽梵此中略示于相善巧四種功德。謂奢摩他所作。毗缽舍那所作。無懈憚所作。到究竟所作。當知是名此中略義。
無工巧活輕自己 樂勝諸根盡解脫 無家無所無悕望 斷欲獨行真苾芻
此頌所明。謂成就五支永斷五支。當知得名真實苾芻。何等為五。謂不依止矯設方便邪活命法。亦不恃賴有勢之家。亦不修治名稱族望。亦不詐受諸佛所說聖弟子說。猶如依止工巧處所非法悕求衣服飲食。是名初支。又復減省器物眾具善棄珍財。衣僅蔽身食才充腹知足歡喜。凡所遊行必持衣缽。是第二支。又悕慕沙門愛樂沙門。悕慕學處愛樂學處命難因緣尚不違越所學禁戒。何況少小利養因緣。是第三支。又彼如是正修方便。凈命喜足愛樂學處。于諸聖諦未現觀者。能入現觀得清凈見。或時失念暫爾發生。惡不善尋引起貪慾瞋恚愚癡遲緩忘念。速復除遣。是第四支。又彼修習如先得道。于諸結縛一切隨眠隨煩惱纏。心得解脫。是第五支。如是名為成就五支。云何複名永斷五支。謂阿羅漢苾芻。於五處所不復能犯。所謂不能捨所學處而復退還。又復不能有所貯積執為己有而受用之。亦不受用諸欲境界。又復不能為財為命知而妄語。又復不能棄捨諸
【現代漢語翻譯】 現代漢語譯本 無染的快樂，在現世的佛法中獲得安樂的住處，這是第四種功德。此外，現在我將簡要地辨別以上所說的意義，即薄伽梵（Bhagavan，世尊）在此處簡要地展示了關於善巧的四種功德，即止（奢摩他，Samatha）所作的功德，觀（毗缽舍那，Vipassanā）所作的功德，無懈怠所作的功德，以及達到究竟所作的功德。應當知道，這就是此處所說的簡要意義。
不依賴工巧技藝維持生計，輕視自我， 享受超越諸根的快樂，完全解脫。 沒有家室，一無所有，沒有希望， 斷絕慾望，獨自修行的才是真正的比丘（Bhiksu，佛教出家男眾）。
這首偈頌所闡明的是：成就五支，永斷五支，才能被稱為真正的比丘。什麼是五支呢？即不依賴虛假的方便和邪惡的活命之法，也不依賴有權勢的家族，也不追求名聲和族望，也不冒充諸佛所說的聖弟子。例如，像依賴工巧技藝的地方，以非法的手段貪求衣服飲食，這是第一支。此外，還要減少器物和用具，善於捨棄珍貴的財物，衣服僅僅用來遮蔽身體，食物僅僅用來充飢，知足常樂。凡是行動，必定持有衣和缽，這是第二支。還要仰慕沙門（Sramana，佛教出家修行者），喜愛沙門，仰慕學處，喜愛學處，即使面臨生命的危險，也不違背所學的禁戒，更何況是爲了微小的利益。這是第三支。此外，他們如是如法地修行，以清凈的活命方式為樂，以知足為樂，喜愛學處，對於尚未現觀諸聖諦的人，能夠進入現觀，獲得清凈的見解。即使有時失念，暫時生起惡不善的尋思，引起貪慾、瞋恚、愚癡、遲緩和忘念，也能迅速地去除。這是第四支。此外，他們修習如先前所證得的道，對於諸結縛、一切隨眠和隨煩惱纏，心得解脫。這是第五支。這被稱為成就五支。什麼又被稱為永斷五支呢？即阿羅漢（Arhat，斷盡煩惱的聖者）比丘，在五個方面不再會犯錯。即不能捨棄所學的戒律而退還，也不能有所貯積，執著為己有而受用，也不受用諸欲境界，也不能爲了錢財或性命而明知故犯妄語，也不能捨棄諸
【English Translation】 English version Unstained joy, obtaining peaceful abiding in the present Dharma, is the fourth merit. Furthermore, now I will briefly discern the meaning of what was said above, namely, the Bhagavan (Bhagavan, The Blessed One) here briefly shows the four merits of skillful means, namely, the merit of what is done by tranquility (Samatha), the merit of what is done by insight (Vipassanā), the merit of what is done by non-negligence, and the merit of what is done by reaching the ultimate. It should be known that this is called the brief meaning here.
Not relying on skillful crafts to make a living, belittling oneself, Enjoying joy that surpasses the senses, completely liberated. Without a home, without possessions, without hope, Cutting off desires, practicing alone is a true Bhiksu (Bhiksu, Buddhist monk).
What this verse clarifies is: achieving the five branches and permanently cutting off the five branches is what can be called a true Bhiksu. What are the five branches? Namely, not relying on false expedient and evil means of livelihood, nor relying on powerful families, nor pursuing fame and lineage, nor falsely claiming to be a holy disciple spoken of by the Buddhas. For example, like relying on places of skillful crafts, greedily seeking clothes and food through illegal means, this is the first branch. Furthermore, reducing utensils and implements, being good at abandoning precious wealth, clothes only used to cover the body, food only used to fill the stomach, being content and joyful. In all actions, one must hold the robe and bowl, this is the second branch. Also, yearning for Sramanas (Sramana, Buddhist practitioners), loving Sramanas, yearning for the training grounds, loving the training grounds, even facing the danger of life, one would not violate the precepts learned, let alone for the sake of small gains. This is the third branch. Furthermore, they practice correctly in this way, taking joy in a pure way of life, taking joy in contentment, loving the training grounds, for those who have not yet directly perceived the Holy Truths, they are able to enter direct perception and obtain pure views. Even if sometimes they are unmindful and temporarily generate evil and unwholesome thoughts, causing greed, hatred, delusion, sluggishness, and forgetfulness, they can quickly remove them. This is the fourth branch. Furthermore, they cultivate as they had previously attained the path, for all bonds, all latent tendencies, and all afflictive entanglements, their minds are liberated. This is the fifth branch. This is called achieving the five branches. What is called permanently cutting off the five branches? Namely, an Arhat (Arhat, enlightened being) Bhiksu will no longer make mistakes in five aspects. Namely, one cannot abandon the precepts learned and retreat, nor can one accumulate and cling to possessions as one's own and enjoy them, nor can one enjoy the realms of desire, nor can one knowingly lie for the sake of money or life, nor can one abandon the
欲行不與取。亦不復能永離貪慾獨住獨行。而更習近非梵行法兩兩交會。或計自作而招苦樂。或計他作或自他作。或非自作亦非他作。不由因生而招苦樂。如是名為五支永斷。
心遠行獨行 無身寐于窟 能調伏難伏 我說婆羅門
今此頌中所言心者。亦名為意亦名為識。此於過去一切愚夫無量差別自體展轉。及因展轉雖無作者。而流生死前際叵知。故名遠行。此于現在一一而轉。第二伴心所遠離故。一切種心不頓轉故。名為獨行。又此現在隨其自體初起現前。或由貪性或由瞋性或由癡性。或由一一所餘煩惱隨煩惱性。即彼自體不畢竟轉如五色根。或同或異或劣或勝。隨其自體初起現前。即此自體畢竟而轉。心不如是。何以故。心經彼彼日夜剎那臘縛等位。非一眾多種種品類。異生時生異滅時滅。由心自性染污之體不成實故。名為無身。此未來世居四識住而有隨眠。可於後生有往來義。名寐于窟。若有聰慧由此四相。能於過現未來世心。如實了知修厭離滅及心解脫。彼能超度諸薩迦耶。到于彼岸安住陸地。名婆羅門。
複次今當略辨上所說義。謂薄伽梵此中略示心於過去長時染污無作者性。于現在世性是剎那自性清凈。于未來世由有放逸不放逸故染污清凈。當知是名此中略義。
誰能覆世
【現代漢語翻譯】 現代漢語譯本：想要做不給予的事情。也不能夠永遠地遠離貪慾，獨自生活修行。反而更加親近不是清凈行為的法，男女交合。或者認為是自己造作而招致苦樂，或者認為是他人造作，或者認為是自己和他人共同造作，或者認為不是自己造作也不是他人造作，不是由因緣產生而招致苦樂。像這樣就叫做五種障礙永遠斷除。
『心遠行獨行，無身寐于窟，能調伏難伏，我說婆羅門。』
現在這首偈頌中所說的心，也叫做意，也叫做識。這心在過去一切愚夫那裡，有無數差別的自體輾轉，以及因緣輾轉，雖然沒有作者，但是流轉生死，前際無法得知，所以叫做『遠行』。這心在現在一一而轉變，因為第二伴隨的心所遠離的緣故，一切種類的心不能夠同時轉變的緣故，叫做『獨行』。而且這心在現在隨著它的自體最初生起顯現，或者由於貪的性質，或者由於嗔的性質，或者由於癡的性質，或者由於一一其餘的煩惱和隨煩惱的性質，那麼它的自體不能夠究竟轉變，就像五色根一樣，或者相同，或者相異，或者低劣，或者殊勝，隨著它的自體最初生起顯現，那麼它的自體畢竟轉變。心不是這樣。為什麼呢？心經過那些日夜剎那臘縛等位，不是單一的，而是眾多種類的，異生時生，異滅時滅。由於心自性的染污之體不是真實的緣故，叫做『無身』。這心在未來世居住在四識住中而有隨眠，可以在後世有往來的意義，叫做『寐于窟』。如果有人聰明智慧，由此四種相狀，能夠對於過去、現在、未來世的心，如實了知，修習厭離、寂滅以及心的解脫，他能夠超越一切薩迦耶（有身見，認為五蘊是『我』的錯誤見解），到達彼岸，安住於陸地，叫做婆羅門（修行圓滿的人）。
再次，現在我將簡略地辨明上面所說的意義。就是薄伽梵（世尊）在這裡簡略地顯示心在過去長久的時間裡被染污，沒有作者的性質；在現在世，性質是剎那生滅，自性清凈；在未來世，由於有放逸和不放逸的緣故，有染污和清凈。應當知道這就是這裡簡略的意義。
誰能夠覆蓋世界？
【English Translation】 English version: Desiring to do what is not given. Also, not being able to permanently abandon greed and live and practice alone. Instead, drawing near to non-brahmachari (non-pure) practices, engaging in intercourse. Or, believing that one's own actions cause suffering and happiness, or believing that others' actions do, or that both one's own and others' actions do. Or, believing that neither one's own nor others' actions do, and that suffering and happiness arise without cause. Such is called the permanent cutting off of the five hindrances.
'The mind travels far, travels alone, without a body, sleeps in a cave, able to subdue the unsubduable, I call him a Brahmin (a perfected being).'
Now, the 'mind' spoken of in this verse is also called 'intention' and also called 'consciousness'. This mind, in the past, in all foolish beings, has countless different individualities transforming, and causes transforming, although there is no creator, it transmigrates through birth and death, the beginning of which is unknowable, therefore it is called 'travels far'. This mind transforms in each moment in the present, because the second accompanying mental factors are far away, and because all kinds of minds cannot transform simultaneously, it is called 'travels alone'. Moreover, this mind, in the present, as its own nature initially arises and manifests, either due to the nature of greed, or due to the nature of hatred, or due to the nature of delusion, or due to the nature of each of the remaining afflictions and secondary afflictions, then its own nature cannot ultimately transform, like the five sense faculties, either the same, or different, or inferior, or superior, as its own nature initially arises and manifests, then its own nature ultimately transforms. The mind is not like this. Why? The mind passes through those moments of days and nights, kshanas (instant), lavas (very short time unit), etc., it is not singular, but of many kinds, arising when different beings arise, ceasing when different beings cease. Because the defiled substance of the mind's own nature is not real, it is called 'without a body'. This mind, in the future, dwells in the four abodes of consciousness and has latent tendencies, and can have the meaning of going and coming in future lives, it is called 'sleeps in a cave'. If someone is intelligent and wise, and through these four characteristics, is able to truly know the mind of the past, present, and future, and cultivate aversion, cessation, and the liberation of the mind, he is able to transcend all Sakaya (belief in a self, the false view that the five aggregates are 'I'), reach the other shore, and dwell on dry land, he is called a Brahmin (a perfected being).
Furthermore, now I will briefly explain the meaning of what was said above. That is, the Bhagavan (World Honored One) here briefly shows that the mind in the past has been defiled for a long time and has no creator nature; in the present world, its nature is momentary arising and ceasing, and its self-nature is pure; in the future world, due to having heedfulness and heedlessness, there is defilement and purity. It should be known that this is the brief meaning here.
Who can cover the world?
間 誰能令不顯 誰復能涂染 誰為大怖畏 無明覆世間 放逸令不顯 戲論能涂染 苦為大怖畏 諸流處處漏 是漏誰能止 當說誰防護 眾流誰所偃 世間諸流漏 是漏念能止 我說能防護 由慧故能偃 念慧與名色 今問是一切 何當永滅盡 唯愿為我說 念慧與名色 我說是一切 若諸識永滅 於斯永滅盡 云何念所行 諸識當永滅 今請垂方便 為釋令無疑 于內外諸受 都不生欣樂 如是念所行 諸識當永滅 若諸善說法 及有學異類 彼常委能趣 請大仙為說 不耽著諸欲 其心無濁染 于諸法巧念 是苾芻能趣
此是波羅延中。因阿氏多所請問頌。言世間者。略有三種。一欲世間。二色世間。三無色世間。今此義中意辨出家在家二種世間。出家世間復有二種。一惡說法。二善說法。惡說法者。無明所覆。善說法者。由有明故應可顯了。由放逸故令不顯了。若諸在家異類白衣。為諸戲論之所涂染。當知戲論略有三種。謂三種言事名為戲論。於四種言說有所宣談亦名戲論。能發語言所有尋伺亦名戲論。若於過去未來現在三種言事。依四言說發起異類分別思惟。或違或順是名涂染。若前戲論若后涂染。諸在家者多
【現代漢語翻譯】 現代漢語譯本 間：誰能夠使（真理）不顯現？ 誰又能夠加以玷污？誰是最令人恐懼的？ 無明（avidyā）覆蓋世間，放逸使（真理）不顯現， 戲論能夠加以玷污，痛苦是最令人恐懼的。 各種煩惱如河流般處處流漏，誰能夠阻止這些流漏？ 請說誰能防護？眾流被誰止息？ 世間的各種煩惱流漏，這些流漏能被正念止息， 我說能防護，由於智慧的緣故能夠止息。 正念、智慧與名色（nāmarūpa），現在我問，這一切 何時能夠永遠滅盡？唯愿您為我解說。 正念、智慧與名色，我說這一切 如果諸識（vijñāna）永遠滅盡，就在這裡永遠滅盡。 如何是正念所行之處？諸識應當永遠滅盡？ 現在請您垂示方便，為我解釋，令我無疑。 對於內外各種感受，都不生起欣喜和貪愛， 這樣是正念所行之處，諸識應當永遠滅盡。 如果那些善於說法者，以及有學的不同種類的人， 他們常常能夠委身趣向（涅槃），請大仙為我們解說。 不耽著各種慾望，內心沒有污濁和染著， 對於各種法巧妙地憶念，這樣的比丘能夠趣向（涅槃）。 這是《波羅延那》（Pārāyana）中的因阿氏多（Ajita）所請問的頌。所說的『世間』，略有三種：一、欲世間（kāmadhātu）；二、色世間（rūpadhātu）；三、無色世間（arūpadhātu）。現在這個意義中意在辨別出家和在家兩種世間。出家世間又有兩種：一、惡說法；二、善說法。惡說法者，被無明所覆蓋。善說法者，由於有明，所以應當可以顯現。由於放逸的緣故，使（真理）不顯現。如果那些在家異類白衣，被各種戲論所玷污。應當知道戲論略有三種：所謂三種言事稱為戲論。對於四種言說有所宣談也稱為戲論。能夠引發語言的所有尋伺也稱為戲論。如果在過去、未來、現在三種言事上，依據四種言說發起不同種類的分別思惟，或違背或順從，這稱為玷污。無論是前面的戲論還是後面的玷污，許多在家者都（被其所染）。
【English Translation】 English version Question: Who can cause (the truth) not to appear? Who can defile it again? Who is the greatest fear? Ignorance (avidyā) covers the world, negligence causes (the truth) not to appear, Frivolous talk can defile it, suffering is the greatest fear. Various outflows leak everywhere, who can stop these leaks? Please tell who can protect? By whom are the outflows stopped? The various outflows of the world, these leaks can be stopped by mindfulness, I say it can protect, because of wisdom it can be stopped. Mindfulness, wisdom, and name and form (nāmarūpa), now I ask, all of this, When can it be completely extinguished forever? I wish you would explain it to me. Mindfulness, wisdom, and name and form, I say all of this, If all consciousness (vijñāna) is extinguished forever, it is extinguished forever here. How is the practice of mindfulness? How should consciousness be extinguished forever? Now please show me the means, explain it to me, so that I have no doubt. For all kinds of internal and external feelings, do not give rise to joy and craving, This is the practice of mindfulness, and consciousness should be extinguished forever. If those who preach the good Dharma, and the different kinds of those who are still learning, They can always devote themselves to (Nirvana), please, great sage, explain it to us. Not clinging to various desires, the mind is without turbidity and defilement, Skillfully recollecting the various dharmas, such a Bhikkhu can approach (Nirvana). This is the verse asked by Ajita in the Pārāyana. The 'world' mentioned is roughly of three kinds: first, the desire realm (kāmadhātu); second, the form realm (rūpadhātu); third, the formless realm (arūpadhātu). Now, in this meaning, it intends to distinguish between the two kinds of worlds, the monastic and the lay. The monastic world is again of two kinds: first, evil teachings; second, good teachings. Those who preach evil teachings are covered by ignorance. Those who preach good teachings, because they have clarity, should be able to appear. Because of negligence, (the truth) is not made manifest. If those lay people of different kinds are defiled by various frivolous talks. It should be known that frivolous talk is roughly of three kinds: the so-called three kinds of speech are called frivolous talk. Speaking about the four kinds of speech is also called frivolous talk. All thoughts that can initiate speech are also called frivolous talk. If, in the three kinds of speech of the past, future, and present, different kinds of discriminating thoughts are initiated based on the four kinds of speech, whether contradicting or conforming, this is called defilement. Whether it is the previous frivolous talk or the later defilement, many lay people are (defiled by it).
分可得。是故說彼為諸戲論之所涂染。此中惡說法者無明所覆。善說法者放逸不顯。諸在家者戲論涂染。彼于現法苦因轉時。於此苦因不能如實知是苦因。於此苦因愛樂而住。由此因緣。生當來苦。即說此苦名大怖畏。又惡說法者由無明門。從六處流漏泄眾苦。諸在家者由戲論門。從六處流漏泄眾苦。善說法者由放逸門。從六處流漏泄眾苦。如是無明放逸戲論諸門流漏。由聞他音內正作意。于諸行中了知過患。此相應念逆流而轉。故能遮止。如是方便名伏對治。若出世間正見所攝諸無漏慧。於三種流皆能偃塞。如是方便名斷對治。於此流漏若伏若永。二種對治皆能斷故。俱名防護。又惡說法者及在家者。一向墮于染污品攝。若善說法毗奈耶中二種可得。諸縱逸者墮雜染品非顯了攝。不縱逸者墮清凈品顯了所攝。又若已顯了若應顯了。當知二種皆無放逸諸阿羅漢。斯已顯了于不放逸無更須作不放逸事。於四念住若念若慧已善修故。已善證得清凈識故唯有決定。于無餘依涅槃界中善清凈識當永滅故。若念若慧亦隨永滅。余依所攝先業所引一切名色亦隨滅盡。乃至彼法未永滅來。於六恒住常善安住。于離欲地所有內受。及於諸欲相應外受。不生欣樂。如是名為諸阿羅漢正念現行乃至壽盡識方永滅。若諸有學斯應顯了。于不放
逸應更須作不放逸事。彼復二種。于不放逸不放逸事。謂常所作。委悉所作。有學異類若諸有學極七反有。或復家家一來果等。及於現法堪般涅槃。于下分結及上分結心無染污。為斷彼故修習對治。又于諸欲不耽著故。諸下分結不能染污。心無濁故諸上分結不能染污。又於一切有苦法中。如實知集乃至出離。於四念住善住其心。修習如先所得聖道。能趣究竟。如是修習對治道故。彼於一切不放逸中諸所應作不放逸事。皆得究竟。
複次今當略辨上所說義。謂薄伽梵此中略示諸在家者及於外法而出家者決定雜染。及顯于善說法毗奈耶中而出家者。若行放逸墮染污品。若不放逸墮清凈品。當知是名此中略義。
于諸欲悕求 或所期果遂 得已心定喜 至死而保愛 諸樂欲眾生 若退失諸欲 其色便變壞 如毒箭所中 若遠離諸欲 猶如毒蛇首 彼于愛世間 正念能超度 田事與金銀 牛馬珠環釧 女僕增諸欲 是人所耽樂 攀緣沉下劣 變壞生諸漏 從此集眾苦 如船破水溢 若永絕諸欲 如斷多羅頂 棄捨諸愁憂 猶蓮華水滴
此是義品中依諸欲頌。謂如有一悕求未來所有諸欲。為獲得故發勤方便。得已現前耽著受用。如是悕求及正受用所得諸欲。由
【現代漢語翻譯】 現代漢語譯本： 進一步說，還應做不放逸（apramāda）的事情。這又分為兩種：對於不放逸，做不放逸的事情，即經常要做的事情，詳細要做的事情。有學之人，例如那些有學位的異類，比如那些最多七次往返天界的有學者，或者那些屬於『家家』（kulankula）或『一來果』（sakrdāgāmin）等果位的人，以及那些在現世就堪能證得『般涅槃』（parinirvāna）的人，對於下分結（adho-bhāgīya-samyojana）和上分結（ūrdhva-bhāgīya-samyojana）心無染污，爲了斷除這些結而修習對治之法。又因為不貪著諸欲，所以諸下分結不能染污他們；因為心無濁垢，所以諸上分結不能染污他們。又對於一切有苦之法，如實地知曉其集起（samudaya）、乃至出離（nirodha）。對於四念住（catvāri smrty-upasthānāni）善於安住其心，修習如先前所得的聖道，能夠趨向究竟。像這樣修習對治之道，他們對於一切不放逸中應該做的不放逸之事，都能得到究竟。
其次，現在我將簡要地辨析上面所說的意義。即薄伽梵（Bhagavān，世尊）在此簡要地揭示了諸在家者以及那些在外道法中出家者的決定性的雜染，並且闡明了在善說的毗奈耶（vinaya，戒律）中出家的人，如果行為放逸，就會墮入染污之品；如果不放逸，就會墮入清凈之品。應當知道，這就是此中的簡要意義。
『于諸欲悕求，或所期果遂，得已心定喜，至死而保愛；諸樂欲眾生，若退失諸欲，其色便變壞，如毒箭所中；若遠離諸欲，猶如毒蛇首，彼于愛世間，正念能超度；田事與金銀，牛馬珠環釧，女僕增諸欲，是人所耽樂；攀緣沉下劣，變壞生諸漏，從此集眾苦，如船破水溢；若永絕諸欲，如斷多羅頂，棄捨諸愁憂，猶蓮華水滴。』
這是義品中關於諸欲的頌文。意思是說，如果有人希望得到未來所有的諸欲，爲了獲得這些慾望而努力方便，得到之後就現前地耽著受用。像這樣希望和正確受用所得到的諸欲，由於……
【English Translation】 English version: Furthermore, one should engage in activities of non-negligence (apramāda). These are of two kinds: engaging in non-negligence with regard to non-negligence, that is, things that should be done regularly and things that should be done thoroughly. For those who are still learning, such as those with different kinds of learning, like those who at most return to the heavens seven times, or those who belong to the fruit of 'once-returner' (sakrdāgāmin) or 'one-seed' (kulankula), and those who are capable of attaining 'parinirvāna' (final liberation) in this very life, their minds are free from defilement by the lower fetters (adho-bhāgīya-samyojana) and the higher fetters (ūrdhva-bhāgīya-samyojana). To sever these fetters, they cultivate the antidotes. Moreover, because they do not indulge in desires, the lower fetters cannot defile them; because their minds are free from turbidity, the higher fetters cannot defile them. Furthermore, with regard to all phenomena subject to suffering, they truly know their arising (samudaya), and their cessation (nirodha). They are skilled in establishing their minds in the four mindfulnesses (catvāri smrty-upasthānāni), cultivating the noble path they have previously attained, and are able to progress to the ultimate goal. By cultivating the antidotal path in this way, they are able to perfect all the activities of non-negligence that should be done within all non-negligence.
Secondly, I will now briefly explain the meaning of what was said above. That is, the Blessed One (Bhagavān) here briefly reveals the definitive defilement of householders and those who have left home in external doctrines, and clarifies that those who have left home in the well-spoken Vinaya (vinaya, discipline), if they act negligently, will fall into the category of defilement; if they are non-negligent, they will fall into the category of purity. It should be known that this is the brief meaning here.
'Craving for desires, or achieving the desired result, obtaining it, the mind is certainly pleased, and cherishes it until death; those beings who delight in desires, if they lose their desires, their complexion changes, as if struck by a poisoned arrow; if they distance themselves from desires, like the head of a poisonous snake, they can transcend the world of love with right mindfulness; fields and gold and silver, cattle and horses, jewels and bracelets, female servants increase desires, these are what people indulge in; clinging, sinking into inferiority, change and decay give rise to outflows, from this accumulates much suffering, like a ship breaking and water overflowing; if desires are completely cut off, like cutting off the top of a palm tree, abandoning all sorrows and worries, like a lotus flower with a drop of water.'
This is a verse from the chapter on meaning regarding desires. It means that if someone hopes to obtain all future desires, and strives to obtain these desires, and then indulges in them when they are obtained. In this way, hoping for and properly enjoying the desires that are obtained, because...
此因緣生喜生樂。如是總名諸欲愛味。又彼悕求及正受用所有諸欲。于其所得所受用事若退失時。隨彼諸欲戀著愛味。愛箭入心如中毒箭。受大憂苦或致殞歿。如是名為諸欲過患。又復毒蛇譬諸欲境。毒蛇首者。譬諸欲中所有愛味。若諸愚夫愛味諸欲貪著受用。如蛇所螫。若有多聞諸聖弟子。遠離諸欲所有愛味。如毒蛇首。終不愛染而受用之。廣說乃至。不生耽著。彼于諸色所有貪愛。乃至於觸所有貪愛。皆能調伏斷滅超度。如是名為諸欲出離。又諸欲自性略有二種。一者事欲。二者煩惱欲。事欲有二。一者谷彼所依處。謂田事。二者財彼所依處。謂金銀等事。何以故。諸求谷者必求田事。諸求財者必求金銀等事。求金銀等復有二種。一者事王。二者商賈。求谷求田方便須牛。求財事王方便須馬。求財商賈所有方便。若金銀等共相應者。謂諸寶珠。金銀異類不相應者。謂環釧等。此舉最勝。若買賣言說事務當知亦爾。積集如是財谷事已。受用戲樂所有助伴。謂諸女色。若未積集招集守護。及息利中所有助伴。謂諸僮僕。如是財谷積集廣大。於此處所耽樂不捨。如是一切皆名事欲。煩惱欲者。謂於事欲隨逐愛味。依耽著識發生種種妄分別貪。又於事欲由煩惱欲。令心沉沒成下劣性。若彼事欲變壞散失便生諸漏。愁嘆憂悲
【現代漢語翻譯】 現代漢語譯本 此因緣產生喜悅和快樂。總的來說，這就是所謂的對各種慾望的愛戀和品味。此外，對於那些渴望和正在享受的各種慾望，如果對其所得和所享受的事物有所退失，就會因為對這些慾望的依戀和品味，如同被毒箭射中心臟一般，遭受巨大的憂愁痛苦，甚至可能因此喪命。這就是所謂的各種慾望的過患。 再者，毒蛇可以比喻為各種慾望的境界。毒蛇的頭部，可以比喻為各種慾望中所包含的愛戀和品味。如果愚昧的人貪圖享樂，愛戀並品味各種慾望，就如同被毒蛇咬傷。如果博學多聞的聖弟子，遠離對各種慾望的愛戀和品味，就如同遠離毒蛇的頭部，最終不會被愛染而受用它們，更不會產生沉溺執著。他們對於各種色（rūpa，形態、顏色）的貪愛，乃至對於各種觸（sparśa，觸覺）的貪愛，都能夠調伏、斷滅和超越。這就是所謂的脫離各種慾望。 此外，慾望的自性大致可以分為兩種：一是事欲（vastu-kāma，物質慾望），二是煩惱欲（kleśa-kāma，精神慾望）。事欲又可以分為兩種：一是穀物及其所依賴的處所，也就是田地；二是財物及其所依賴的處所，也就是金銀等物。為什麼這麼說呢？因為追求穀物的人必然會追求田地，追求財物的人必然會追求金銀等物。追求金銀等物又可以分為兩種途徑：一是侍奉國王，二是從事商業。爲了獲得穀物和耕田，需要牛；爲了通過侍奉國王獲得財物，需要馬；爲了通過商業獲得財物，所需要的工具，如果是與金銀等物共同使用的，就是指各種寶珠；如果與金銀不同類而不共同使用的，就是指環釧等飾品。這裡列舉的是最上等的財物。至於買賣的言語和事務，也應當知道是同樣的道理。 在積聚了如此多的財物和穀物之後，享受娛樂所需要的助手就是各種女色。在尚未積聚、招集、守護和增殖財物時，所需要的助手就是各種僮僕。像這樣，財物和穀物積聚得非常廣大，並且對這些事物耽溺不捨，這一切都叫做事欲。煩惱欲，指的是對於事欲的隨逐愛味，依靠對耽著事欲的意識，發生種種虛妄的分別和貪念。又因為煩惱欲的緣故，使得心沉溺於事欲之中，變得低下劣質。如果這些事欲變壞散失，就會產生各種煩惱，如愁嘆憂悲。
【English Translation】 English version This condition gives rise to joy and happiness. Collectively, this is known as the craving and savoring of various desires. Furthermore, regarding those desires that are longed for and currently being enjoyed, if there is a loss of what is obtained and enjoyed, due to attachment and savoring of these desires, it is like being struck in the heart by a poisoned arrow, causing great sorrow and suffering, even leading to death. This is known as the fault of various desires. Moreover, a venomous snake can be likened to the realm of various desires. The head of the venomous snake can be likened to the craving and savoring present in various desires. If foolish people greedily enjoy, craving and savoring various desires, it is like being bitten by a venomous snake. If learned and wise disciples, distance themselves from the craving and savoring of various desires, it is like distancing themselves from the head of a venomous snake, ultimately not being tainted by love and enjoying them, and even more so, not giving rise to indulgence and attachment. They are able to subdue, extinguish, and transcend the craving for various forms (rūpa, shape, color), and even the craving for various sensations (sparśa, touch). This is known as liberation from various desires. Furthermore, the nature of desires can be broadly divided into two types: firstly, material desires (vastu-kāma), and secondly, afflictive desires (kleśa-kāma). Material desires can be further divided into two types: firstly, grains and the place they depend on, which is land; and secondly, wealth and the place it depends on, which is gold, silver, and so on. Why is this so? Because those who seek grains will inevitably seek land, and those who seek wealth will inevitably seek gold, silver, and so on. Seeking gold, silver, and so on can be done through two paths: firstly, serving the king; and secondly, engaging in commerce. To obtain grains and cultivate land, cattle are needed; to obtain wealth by serving the king, horses are needed; to obtain wealth through commerce, the tools needed, if used in conjunction with gold, silver, and so on, are various jewels; if they are of a different kind from gold and silver and not used together, they are bracelets and anklets, and so on. What is listed here are the most superior forms of wealth. As for the words and affairs of buying and selling, it should be understood that the same principle applies. After accumulating such a large amount of wealth and grains, the assistants needed for enjoying entertainment are various women. When wealth has not yet been accumulated, gathered, protected, and increased, the assistants needed are various servants. In this way, wealth and grains are accumulated in vast quantities, and one becomes addicted to and unwilling to part with these things; all of this is called material desire. Afflictive desire refers to the craving and savoring that follows material desire, relying on the consciousness that is attached to material desire, giving rise to various false discriminations and greed. Furthermore, because of afflictive desire, the mind becomes immersed in material desire, becoming base and inferior. If these material desires are corrupted and lost, various afflictions will arise, such as sorrow, lamentation, and grief.
種種苦惱纏繞其心。彼由如是于現法中諸漏蔽伏無有對治。猶如船破水漸盈溢。招集當來生老病等種種苦惱。若於諸欲已得出離。便能永絕隨欲愛味發起貪著諸染污識。猶如斷截多羅樹頂不復生長。又彼事欲可愛可樂乃至可意。若變壞時于清凈識諸憂愁等一切苦惱皆不得住。如蓮華葉水滴不著。複次今當略辨上所說義。謂薄伽梵此中略示諸欲愛味過患出離三種自性。又顯愛味能為過患及彼出離所有功德。當知是名此中略義。
於過去無戀 不悕求未來 現在諸法中 處處遍觀察 智者所增長 無奪亦無動
此是造賢善頌。謂如有一于佛所證法毗奈耶。獲得凈信。以正信心棄捨家法趣于非家。由五種相。修行梵行令善清凈。謂能捨離居家諸行無所顧戀。亦不緣彼心生追戀還起染著。是名初相。又于現法利養恭敬未來種類所有諸行。不生悕望。亦不願求當來人天所有諸行修行梵行。是第二相。又于現在五取蘊攝色等諸法及彼安立。能正觀察。又于現法及當來世諸身惡行及惡果報。謂我于身不應發起所有惡行。廣說如經。乃至應斷身諸惡行修身善行。語意善行當知亦爾。又於色等諸蘊能隨觀察。去來今世皆是無常。無常故苦。苦故無我。由無我故於彼一切不執我所。乃至於彼不執為我。如是如實正慧觀
【現代漢語翻譯】 現代漢語譯本： 種種苦惱纏繞他的心。因此，他在現世中被各種煩惱所矇蔽，無法對治。就像破船漏水，水漸漸涌入，招致未來生老病死等種種苦惱。如果能從各種慾望中解脫出來，就能永遠斷絕隨順慾望的愛戀和貪求，從而不再生起貪婪執著的染污意識。就像砍斷多羅樹的樹頂，不再生長一樣。此外，那些被認為是可愛、可樂乃至可意的世俗事物，一旦發生變壞，各種憂愁等一切苦惱都無法在清凈的意識中停留，就像水滴無法停留在蓮花葉上一樣。再次，現在我將簡要地解釋以上所說的含義。也就是說，薄伽梵（Bhagavan，世尊）在這裡簡要地揭示了對慾望的愛戀、過患以及出離這三種自性。並且闡明了愛戀是過患的根源，以及出離愛戀所具有的功德。應當知道，這就是這裡所要表達的簡要含義。
於過去無戀，不希求未來，現在諸法中，處處遍觀察，智者所增長，無奪亦無動。
這是讚美賢善的偈頌。意思是說，如果有人在佛陀所證悟的法和毗奈耶（Vinaya，戒律）中，獲得了清凈的信心，以正直的信心捨棄了在家生活，走向非家生活，通過五種方式修行梵行，使之達到清凈。這五種方式是：能夠捨棄居家生活中的各種行為，沒有任何顧戀，也不會因為這些行為而心生追戀，重新產生貪婪執著。這是第一種方式。對於現世的利益供養和恭敬，以及未來世的各種行為，不生起希望，也不願求未來人天所擁有的各種行為，從而修行梵行。這是第二種方式。對於現在五取蘊（Panca-upadanakkhandha，構成個體存在的五種要素：色、受、想、行、識）所包含的色等諸法以及它們的安立，能夠正確地觀察。對於現世和未來世的身惡行以及惡的果報，要這樣想：我不應該在身體上發起任何惡行。正如經典中所說的那樣，乃至應該斷除身體上的各種惡行，修習身體上的各種善行。語言和意念上的善行也應當如此。對於色等諸蘊，能夠隨順觀察，知道過去、現在、未來都是無常的。因為無常所以是苦。因為是苦所以無我。因為無我，所以對於它們的一切都不執著為我所擁有，乃至不執著為我。像這樣如實地以正慧觀察。
【English Translation】 English version: Various sufferings entangle his mind. Therefore, he is obscured by various afflictions in this present life, and there is no remedy. It is like a leaky boat gradually filling with water, inviting various sufferings such as birth, old age, and death in the future. If one can be liberated from various desires, one can forever sever the love and craving that follow desires, thereby no longer giving rise to the defiled consciousness of greed and attachment. It is like cutting off the top of a palmyra tree, which will no longer grow. Furthermore, those worldly things that are considered lovely, delightful, and even agreeable, once they change and decay, all sufferings such as sorrows cannot remain in the pure consciousness, just as water droplets cannot adhere to a lotus leaf. Again, I will now briefly explain the meaning of what was said above. That is to say, the Bhagavan (Blessed One) here briefly reveals the three natures of love for desires, faults, and liberation. And it elucidates that love is the root of faults, and the merits possessed by liberation from love. It should be known that this is the brief meaning to be expressed here.
Without longing for the past, not hoping for the future, in the present dharmas, observing everywhere, what is increased by the wise, without taking away and without moving.
This is a verse praising the virtuous. It means that if someone obtains pure faith in the Dharma and Vinaya (code of conduct) realized by the Buddha, and with upright faith abandons the household life and goes forth into homelessness, practicing the Brahma-faring in five ways, making it pure. These five ways are: being able to abandon the various activities of household life, without any attachment, and without generating longing in the mind for these activities, thereby re-arising greed and attachment. This is the first way. For the benefits, offerings, and respect in this present life, and for the various activities of future lives, not generating hope, and not desiring the various activities possessed by humans and devas in the future, thereby practicing the Brahma-faring. This is the second way. For the various dharmas contained within the five aggregates of clinging (Panca-upadanakkhandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) and their establishment, being able to observe correctly. For the evil deeds of body in this present life and future lives, and the evil consequences, one should think: I should not initiate any evil deeds in the body. As it is said in the scriptures, one should even cut off the various evil deeds of the body, and cultivate the various virtuous deeds of the body. The virtuous deeds of speech and mind should also be the same. For the aggregates such as form, being able to observe accordingly, knowing that the past, present, and future are all impermanent. Because of impermanence, it is suffering. Because it is suffering, it is without self. Because it is without self, one does not cling to everything as belonging to oneself, and even does not cling to it as self. Observing in this way with true wisdom.
察。是第三相。又依初法毗缽舍那諸根成熟。福德智慧二種資糧于當來世通達增長。非諸王等所能劫奪。是第四相。又依第二法毗缽舍那。于現法中涅槃功德能善增長。非諸煩惱及隨煩惱所能傾動。是第五相。由此五相。修行梵行令善清凈。若依如是一日一夜。亦為賢善第一賢善。當知超度此餘一切所有梵行。
複次今當略辯上所說義。謂薄伽梵此中略示于善說法毗奈耶中所修梵行。於一切相皆善清凈不與他共。當知是名此中略義。嗢拖南曰。
惡說貪流怖 類與池流貪 作劬勞得義 論議十四種
瑜伽師地論卷第十九 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二十
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中修所成地第十二
已說思所成地。云何修所成地。謂略由四處。當知普攝修所成地。何等四處。一者修處所。二者修因緣。三者修瑜伽。四者修果。如是四處七支所攝。何等為七。一生圓滿。二聞正法圓滿。三涅槃為上首。四能熟解脫慧之成熟。五修習對治。六世間一切種清凈。七出世間一切種清凈。如此四處七支所攝。普聖教義廣說應知。依善說法毗奈耶中。一切學處皆得圓滿。
云何生圓滿。當知略有十種。謂依內
【現代漢語翻譯】 觀察。這是第三種相。又依靠最初的毗缽舍那（Vipashyana，內觀）法，諸根成熟，福德和智慧兩種資糧在未來世通達增長，不是諸王等所能劫奪的。這是第四種相。又依靠第二種毗缽舍那法，在現世中涅槃（Nirvana，寂滅）的功德能夠很好地增長，不是諸煩惱以及隨煩惱所能動搖的。這是第五種相。由此五種相，修行梵行（Brahmacharya，清凈行）令其善於清凈。如果依照這樣一日一夜，也算是賢善第一賢善，應當知道這超越了其餘一切所有的梵行。
再次，現在應當簡略地辨析上面所說的意義。就是薄伽梵（Bhagavan，世尊）在此處簡略地開示在善於說法的毗奈耶（Vinaya，戒律）中所修的梵行，對於一切相都善於清凈，不與他人共有。應當知道這叫做此處的簡略意義。偈頌說：
惡說貪流怖 類與池流貪 作劬勞得義 論議十四種
《瑜伽師地論》卷第十九 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第二十
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中修所成地第十二
已經說了思所成地。什麼是修所成地？就是大概由四個方面，應當知道普遍涵蓋修所成地。哪四個方面？一是修處所，二是修因緣，三是修瑜伽（Yoga，相應），四是修果。像這樣四個方面被七支所包含。哪七支？一是生圓滿，二是聽聞正法圓滿，三是以涅槃為上首，四是能夠成熟解脫慧的成熟，五是修習對治，六是世間一切種清凈，七是出世間一切種清凈。像這樣四個方面被七支所包含，普遍聖教的意義廣泛地說應當知道。依靠善於說法的毗奈耶中，一切學處都能夠圓滿。
什麼是生圓滿？應當知道大概有十種。就是依靠內在
【English Translation】 Observation. This is the third aspect. Furthermore, relying on the initial Vipashyana (inner vision) Dharma, the faculties mature, and the two resources of merit and wisdom are thoroughly increased in the future, which cannot be seized by kings or others. This is the fourth aspect. Furthermore, relying on the second Vipashyana Dharma, the merits of Nirvana (extinction) can be well increased in the present Dharma, which cannot be shaken by all afflictions and secondary afflictions. This is the fifth aspect. With these five aspects, the practice of Brahmacharya (pure conduct) is made well purified. If one follows this for one day and one night, it is also considered virtuous and the most virtuous, and it should be known that it surpasses all other Brahmacharya practices.
Furthermore, now I will briefly explain the meaning of what was said above. That is, the Bhagavan (World Honored One) briefly shows here the Brahmacharya practiced in the Vinaya (discipline) that is good at teaching the Dharma, which is well purified in all aspects and not shared with others. It should be known that this is called the brief meaning here. The verse says:
'Evil speech, greed, flow, fear, category and pond, flow, greed' 'Making effort to obtain meaning, fourteen kinds of arguments'
'Yogacarabhumi-sastra' Volume 19 Taisho Tripitaka Volume 30 No. 1579 'Yogacarabhumi-sastra'
'Yogacarabhumi-sastra' Volume 20
Said by Bodhisattva Maitreya
Tripiṭaka Master Xuanzang, by imperial order, translated the twelfth section of the Local Division, 'Cultivation-Accomplishment Ground'
The Thought-Accomplishment Ground has been discussed. What is the Cultivation-Accomplishment Ground? It is known that the Cultivation-Accomplishment Ground is universally encompassed by roughly four aspects. What are the four aspects? First, the place of cultivation; second, the causes and conditions of cultivation; third, the Yoga (correspondence) of cultivation; and fourth, the result of cultivation. These four aspects are encompassed by seven branches. What are the seven? First, the perfection of birth; second, the perfection of hearing the correct Dharma; third, taking Nirvana as the foremost; fourth, the maturation of the wisdom of liberation that can mature; fifth, the practice of antidotes; sixth, the purity of all kinds in the mundane world; and seventh, the purity of all kinds in the supramundane world. These four aspects are encompassed by seven branches, and the meaning of the universal holy teachings should be widely known. Relying on the Vinaya that is good at teaching the Dharma, all precepts can be perfected.
What is the perfection of birth? It should be known that there are roughly ten kinds. That is, relying on the internal
有五。依外有五。總依內外合有十種。云何生圓滿中依內有五。謂眾同分圓滿。處所圓滿。依止圓滿。無業障圓滿。無信解障圓滿。眾同分圓滿者。謂如有一生在人中。得丈夫身男根成就。處所圓滿者。謂如有一生在人中。又處中國不生邊地。謂於是處有四眾行。謂苾芻苾芻尼近事男近事女。不生達須篾戾車中。謂於是處無四眾行。亦無賢聖正至正行諸善丈夫。依止圓滿者。謂如有一生處中國。不缺眼耳隨一支分。性不頑嚚亦不瘖啞。堪能解了善說惡說所有法義。無業障圓滿者。謂如有一。依止圓滿。於五無間隨一業障。不自造作不教他作。若有作此于現身中必非證得賢聖法器。無信解障圓滿者。謂如有一必不成就五無間業。不于惡處而生信解。不于惡處發清凈心。謂于種種邪天處所。及於種種外道處所。由彼前生於佛聖教善說法處修習凈信長時相續。由此因緣。於今生中唯于聖處。發生信解起清凈心云何生圓滿中依外有五。謂大師圓滿。世俗正法施設圓滿。勝義正法隨轉圓滿。正行不滅圓滿。隨順資緣圓滿。大師圓滿者。謂即彼補特伽羅具內五種生圓滿已。復得值遇大師出世。所謂如來應正等覺。一切知者。一切見者。於一切境得無障礙。世俗正法施設圓滿者。謂即彼補特伽羅值佛出世。又廣開示善不善法有罪無罪
【現代漢語翻譯】 現代漢語譯本 有五種圓滿。依靠外在條件有五種圓滿。總的來說，依靠內在和外在條件共有十種圓滿。什麼是生圓滿中依靠內在條件的五種圓滿呢？ 也就是眾同分圓滿（與大眾有共同的類別），處所圓滿（所處的地點圓滿），依止圓滿（所依賴的身體圓滿），無業障圓滿（沒有業的障礙），無信解障圓滿（沒有信解的障礙）。眾同分圓滿是指，比如某人出生在人類中，得到丈夫身，男根也健全。處所圓滿是指，比如某人出生在人類中，又處在中國（指文化中心），不出生在邊地（指文化落後的地區）。因為在文化中心有比丘（bhiksu，出家男眾），比丘尼（bhiksuni，出家女眾），近事男（upasaka，在家男居士），近事女（upasika，在家女居士）這四眾修行。不出生在達須篾戾車（dasamleccha，邊地）中，因為在邊地沒有四眾修行，也沒有賢聖和行為端正善良的人。依止圓滿是指，比如某人出生在中國，不缺少眼耳等任何一個肢體，性格不愚笨遲鈍，也不聾啞，能夠理解正確和錯誤的說法以及所有佛法的含義。無業障圓滿是指，比如某人，具備依止圓滿的條件，對於五無間罪（panchānantarika，五種極重的罪業）中的任何一種，不親自造作，也不教唆他人造作。如果有人造作這些罪業，那麼在今生必定無法證得賢聖的果位。無信解障圓滿是指，比如某人必定不造作五無間業，不于邪惡之處產生信仰和理解，不于邪惡之處生起清凈之心。也就是對於各種邪天（外道的神）的處所，以及各種外道的處所，因為他在前世對於佛陀的聖教，在善於說法的地方修習清凈的信心，長時間相續不斷。由於這樣的因緣，在今生只會在聖地，發生信解，生起清凈之心。什麼是生圓滿中依靠外在條件的五種圓滿呢？ 也就是大師圓滿（偉大的導師圓滿），世俗正法施設圓滿（世俗諦的正確教法完備），勝義正法隨轉圓滿（勝義諦的正確教法能夠流傳），正行不滅圓滿（正確的修行不會斷絕），隨順資緣圓滿（順應修行的資助條件完備）。大師圓滿是指，就是那個補特伽羅（pudgala，人）具備內在的五種生圓滿之後，又能夠遇到大師出世。所謂如來（tathāgata，佛的稱號之一），應正等覺（arhat，阿羅漢），一切知者，一切見者，對於一切境界都能夠沒有障礙。世俗正法施設圓滿是指，就是那個補特伽羅遇到佛陀出世，又廣泛開示什麼是善與不善，什麼是有罪與無罪。
【English Translation】 English version There are five kinds of perfections. There are five kinds of perfections that depend on external conditions. In general, there are ten kinds of perfections that depend on the combination of internal and external conditions. What are the five perfections that depend on internal conditions in the perfection of birth? They are the perfection of commonality of beings, the perfection of place, the perfection of reliance, the perfection of no karmic obstacles, and the perfection of no obstacles to faith and understanding. The perfection of commonality of beings means that, for example, someone is born among humans, obtains a male body, and has complete male faculties. The perfection of place means that, for example, someone is born among humans and also lives in the central lands (referring to cultural centers), not in border regions (referring to culturally backward areas). Because in the central lands, there are the four assemblies of bhikshus (bhiksu, ordained monks), bhikshunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male devotees), and upasikas (upasika, lay female devotees) practicing. Not born in dasamleccha (dasamleccha, border regions), because in the border regions there are no four assemblies practicing, nor are there virtuous and wise individuals who practice correctly. The perfection of reliance means that, for example, someone is born in the central lands, does not lack any limbs such as eyes or ears, is not dull-witted, nor deaf or mute, and is able to understand the meaning of good and bad teachings and all the teachings of the Dharma. The perfection of no karmic obstacles means that, for example, someone who possesses the perfection of reliance does not personally commit or encourage others to commit any of the five heinous crimes (panchānantarika, five extremely grave offenses). If someone commits these crimes, they will certainly not attain the state of a virtuous and wise person in this lifetime. The perfection of no obstacles to faith and understanding means that, for example, someone will certainly not commit the five heinous crimes, will not develop faith and understanding in evil places, and will not generate pure thoughts in evil places. That is, regarding various places of heretical deities (gods of external paths) and various places of external paths, because in their previous lives, they cultivated pure faith in the Buddha's teachings in places where the Dharma was well taught, continuously for a long time. Due to this cause, in this lifetime, they will only develop faith and understanding and generate pure thoughts in sacred places. What are the five perfections that depend on external conditions in the perfection of birth? They are the perfection of the great teacher, the perfection of the establishment of conventional right Dharma, the perfection of the propagation of ultimate right Dharma, the perfection of the non-extinction of right practice, and the perfection of conducive resources. The perfection of the great teacher means that the pudgala (pudgala, person) who possesses the five internal perfections of birth is also able to encounter the emergence of a great teacher. That is, the Tathagata (tathāgata, one of the titles of the Buddha), Arhat (arhat, worthy one), the all-knowing one, the all-seeing one, who is unobstructed in all realms. The perfection of the establishment of conventional right Dharma means that the pudgala encounters the emergence of the Buddha and also extensively teaches what is good and not good, what is sinful and not sinful.
。廣說乃至諸緣生法及廣分別。謂契經。應頌。記別。諷誦。自說。緣起。譬喻。本事。本生。方廣。希法。及與論議。勝義正法隨轉圓滿者。謂即大師善為開示俗正法已。諸弟子眾依此正法。復得他人為說隨順教誡教授。修三十七菩提分法。得沙門果。于沙門果證得圓滿。又能證得展轉勝上增長廣大所有功德。正行不滅圓滿者。謂佛世尊雖般涅槃。而俗正法猶住未滅。勝義正法未隱未斷。隨順資緣圓滿者。謂即四種受用正法。因緣現前受用正法。諸有正信長者居士婆羅門等。知彼受用正法而轉恐乏資緣退失如是所受正法。是故慇勤奉施種種衣服飲食諸坐臥具病緣醫藥供身什物。如是十種名依內外生圓滿。即此十種生圓滿名修瑜伽處所。由此所依所建立處為依止故。證得如來諸弟子眾所有聖法。如是聖法略有二種一有學法。二無學法。今此義中意取無學所有聖法。謂無學正見。廣說乃至。無學正智。何以故。由諸有學雖有聖法。而相續中非聖煩惱之所隨逐現可得故。如是初支生圓滿廣聖教義有此十種。除此更無餘生圓滿若過若增。
云何聞正法圓滿。謂若正說法若正聞法。二種總名聞正法圓滿。又正說法略有二種。所謂隨順及無染污。廣說當知有二十種。如菩薩地當說。又正聞法略有四種。一遠離憍傲。二遠離
【現代漢語翻譯】 現代漢語譯本：廣泛地講述乃至諸緣生法以及廣泛地分別。這裡指的是契經（佛經），應頌（用韻文表達的佛經），記別（對弟子未來的授記），諷誦（背誦佛經），自說（佛陀不經請問而自己宣說的佛經），緣起（講述因緣生滅的佛經），譬喻（用比喻說明佛法的佛經），本事（講述佛陀過去世事蹟的佛經），本生（講述佛陀前生故事的佛經），方廣（內容廣大的佛經），希法（講述稀有之事的佛經），以及論議（關於佛法的討論）。 勝義正法隨轉圓滿指的是，大師（佛陀）善於開示世俗正法之後，諸位弟子們依據此正法，又得到其他人為他們宣說隨順教誡和教授，修習三十七菩提分法（四念住、四正勤、四如意足、五根、五力、七菩提分、八正道分），證得沙門果（聲聞四果：須陀洹果、斯陀含果、阿那含果、阿羅漢果），對於沙門果的證得達到圓滿。並且能夠證得輾轉勝上、增長廣大的所有功德。 正行不滅圓滿指的是，佛世尊雖然已經般涅槃（佛教指修行者死亡），但是世俗正法仍然存在沒有滅亡，勝義正法沒有隱沒沒有斷絕。 隨順資緣圓滿指的是，四種受用正法的因緣現前，受用正法。諸位具有正信的長者、居士、婆羅門等，知道他們受用正法而轉，恐怕缺乏資緣而退失所受的正法。因此慇勤地奉獻種種衣服、飲食、坐臥具、病緣醫藥以及供養身體的什物。像這樣十種，稱為依內外生圓滿。這十種生圓滿，稱為修瑜伽（修行）的處所。由於這些所依止和所建立的處所作為依止的緣故，證得如來諸位弟子們所有的聖法。這些聖法大致有兩種：一是有學法，二是無學法。現在這裡的意義是選取無學所有的聖法。指的是無學正見，廣泛地說乃至無學正智。為什麼呢？因為諸位有學雖然有聖法，但是在相續中，非聖煩惱仍然會隨逐出現。 像這樣，初支生圓滿廣泛的聖教意義有這十種。除了這十種之外，再沒有其他的生圓滿，無論是過多還是過少。 什麼是聞正法圓滿呢？指的是正說法和正聞法，這兩種總稱為聞正法圓滿。正說法大致有兩種，分別是隨順和無染污。廣泛地說，應當知道有二十種，如同在《菩薩地》中將要說的那樣。正聞法大致有四種：一是遠離憍傲，二是遠離...
【English Translation】 English version: Expounding extensively, even to the Dharma of conditioned arising and extensive differentiation. This refers to the Sutras (discourses of the Buddha), Gathas (verses), Predictions, Recitations, Self-Declarations (utterances of the Buddha without being asked), Conditioned Arising, Parables, Accounts of Past Deeds, Jataka Tales (stories of the Buddha's previous lives), Extensive and Vast (scriptures with extensive content), Marvelous Dharmas (scriptures about extraordinary events), and Discussions. The perfection of the subsequent turning of the ultimate true Dharma refers to the fact that after the Master (Buddha) has skillfully revealed the conventional true Dharma, the disciples, relying on this true Dharma, also receive from others the explanation of teachings and instructions that are in accordance with it, cultivate the thirty-seven factors of enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernormal Powers, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path), attain the fruit of a Shramana (ascetic), and achieve perfection in the attainment of the fruit of a Shramana. Furthermore, they are able to attain all merits that are progressively superior, increasing, vast, and great. The perfection of the non-extinction of right conduct refers to the fact that although the World-Honored One (Buddha) has passed into Nirvana (the cessation of suffering), the conventional true Dharma still remains and has not been extinguished, and the ultimate true Dharma has not been obscured or cut off. The perfection of conducive resources refers to the fact that the conditions for the four types of utilizing the true Dharma are present, and the true Dharma is utilized. Those faithful elders, householders, Brahmins, etc., knowing that they are utilizing the true Dharma and fearing that they may lack resources and lose the true Dharma they have received, diligently offer various clothes, food, bedding, medicine for illness, and personal necessities. These ten are called the perfection of arising from internal and external causes. These ten perfections of arising are called the places for practicing Yoga (spiritual practice). Because these supports and established places are relied upon, the disciples of the Tathagata (Buddha) attain all the holy Dharmas. These holy Dharmas are roughly of two types: the Dharma of those still learning and the Dharma of those who have completed their learning. In this context, we are referring to all the holy Dharmas of those who have completed their learning. This refers to the Right View of those who have completed their learning, and extensively speaking, even to the Right Knowledge of those who have completed their learning. Why? Because although those who are still learning have holy Dharmas, non-holy afflictions can still be found pursuing them in their continuum. Thus, the meaning of the first branch, the perfection of arising, and the extensive holy teachings have these ten aspects. Apart from these ten, there are no other perfections of arising, whether more or less. What is the perfection of hearing the true Dharma? It refers to the right explanation of the Dharma and the right hearing of the Dharma, these two together are called the perfection of hearing the true Dharma. There are roughly two types of right explanation of the Dharma, namely, conforming and undefiled. Broadly speaking, it should be known that there are twenty types, as will be explained in the 'Bodhisattva Grounds'. There are roughly four types of right hearing of the Dharma: first, being free from arrogance; second, being free from...
輕蔑。三遠離怯弱。四遠離散亂。遠離如是四種過失而聽法者。名正聞法。當知廣說有十六種。亦如菩薩地中當說。
云何涅槃為上首。謂如來弟子依生圓滿轉時。如先所說相而聽聞正法。唯以涅槃而為上首。唯求涅槃唯緣涅槃而聽聞法。不為引他令信於己。不為利養恭敬稱譽。又緣涅槃而聽法者。有十法轉。涅槃為首。謂依止有餘依涅槃界及無餘依涅槃界。當知依止有餘依涅槃界。有九法轉。涅槃為首。依止無餘依涅槃界。有一法轉。涅槃為首。謂以聞所成慧為因。于道道果涅槃起三種信解。一信實有性。二信有功德。三信己有能得樂方便。如是信解生已。為欲成辦思所成智。身心遠離憒鬧而住。遠離障蓋諸惡尋思。依止此故便能趣入善決定義思所成智。依止此故又能趣入無間殷重二修方便。由此次第乃至證得修所成智。依止此故見生死過失發起勝解。見涅槃功德發起勝解。由串修故入諦現觀。先得見道有學解脫已。得見跡。于上修道由數習故。更復證得無學解脫。由證此故解脫圓滿。即此解脫圓滿名有餘依涅槃界。即此涅槃以為上首。令前九法次第修習而得圓滿。當知即此解脫圓滿。以無餘依涅槃界而為上首。如是涅槃為首聽聞正法。當知獲得五種勝利。何等為五。謂聽聞法時饒益自他。修正行時饒益自他
【現代漢語翻譯】 現代漢語譯本： 輕蔑。三是遠離怯弱。四是遠離散亂。像這樣遠離四種過失而聽聞佛法的人，稱為如法聽聞。應當知道，廣義的解釋有十六種，就像在《菩薩地》中將要說的那樣。
什麼是將涅槃作為首要目標？是指如來的弟子依靠圓滿的條件而轉變時，像先前所說的狀態那樣聽聞正法，只以涅槃作為首要目標，只追求涅槃，只緣于涅槃而聽聞佛法。不是爲了引導他人使他們相信自己，不是爲了獲得利養、恭敬和稱譽。又，緣于涅槃而聽聞佛法的人，有十種法在轉變，以涅槃為首要目標。是指依止有餘依涅槃界（Nirvana with remainder）和無餘依涅槃界（Nirvana without remainder）。應當知道，依止有餘依涅槃界，有九種法在轉變，以涅槃為首要目標；依止無餘依涅槃界，有一種法在轉變，以涅槃為首要目標。是指以聽聞佛法所成就的智慧為因，對於道、道果、涅槃生起三種信解：一是相信真實存在，二是相信具有功德，三是相信自己有能力獲得安樂的方便。像這樣信解產生后，爲了成就思所成智（wisdom born of reflection），身心遠離喧鬧而安住，遠離障礙、覆蓋和各種惡念。依靠這個原因，便能趣入善於決定的思所成智。依靠這個原因，又能趣入無間斷、殷重地修習兩種方便。通過這樣的次第，乃至證得修所成智（wisdom born of meditation）。依靠這個原因，見到生死的過失而發起殊勝的理解，見到涅槃的功德而發起殊勝的理解。由於反覆修習的緣故，進入諦現觀（seeing the truth directly）。先得到見道（path of seeing）的有學解脫，然後得到見跡。在上面的修道中，由於多次修習的緣故，更加證得無學解脫（liberation of no more learning）。由於證得這個緣故，解脫圓滿，這個解脫圓滿就叫做有餘依涅槃界。就以這個涅槃作為首要目標，使前面的九法次第修習而得到圓滿。應當知道，這個解脫圓滿，以無餘依涅槃界作為首要目標。像這樣以涅槃為首要目標聽聞正法，應當知道能獲得五種勝利。哪五種？是指聽聞佛法時饒益自己和他人，修正行時饒益自己和他人。
【English Translation】 English version: Contempt. Three, to stay away from cowardice. Four, to stay away from distraction. One who listens to the Dharma while staying away from these four faults is called listening to the Dharma correctly. It should be known that there are sixteen kinds of extensive explanations, as will be said in the Bodhisattvabhumi (Stages of a Bodhisattva).
What is it to have Nirvana as the foremost? It refers to when the disciples of the Tathagata rely on the perfection of conditions and transform, listening to the Dharma correctly as described earlier, with only Nirvana as the foremost, only seeking Nirvana, only focusing on Nirvana while listening to the Dharma. It is not to guide others to believe in oneself, not for the sake of gain, respect, or praise. Furthermore, for those who listen to the Dharma focusing on Nirvana, there are ten Dharmas that transform, with Nirvana as the foremost. It refers to relying on the sa-upadhishesha-nirvana-dhatu (Nirvana with remainder) and the an-upadhishesha-nirvana-dhatu (Nirvana without remainder). It should be known that relying on the sa-upadhishesha-nirvana-dhatu, there are nine Dharmas that transform, with Nirvana as the foremost; relying on the an-upadhishesha-nirvana-dhatu, there is one Dharma that transforms, with Nirvana as the foremost. It refers to using the wisdom attained through hearing the Dharma as the cause, giving rise to three kinds of faith and understanding in the path, the fruit of the path, and Nirvana: first, believing in its real existence; second, believing in its merits; and third, believing that oneself has the ability to obtain the means of happiness. Once such faith and understanding have arisen, in order to accomplish the cinta-maya-prajna (wisdom born of reflection), one dwells in body and mind away from noise and disturbance, staying away from obstacles, coverings, and all evil thoughts. Relying on this cause, one can then enter the well-defined cinta-maya-prajna. Relying on this cause, one can also enter the uninterrupted and earnest practice of two kinds of means. Through this sequence, one even attains the bhavana-maya-prajna (wisdom born of meditation). Relying on this cause, one sees the faults of samsara and gives rise to superior understanding, sees the merits of Nirvana and gives rise to superior understanding. Due to repeated practice, one enters the direct vision of the truth. First, one attains the darshana-marga (path of seeing), the liberation of a learner, and then one attains the traces of seeing. In the higher path of cultivation, due to repeated practice, one further attains the ashaiksha (liberation of no more learning). Because of attaining this, liberation is perfected, and this perfected liberation is called the sa-upadhishesha-nirvana-dhatu. This Nirvana is taken as the foremost, causing the preceding nine Dharmas to be cultivated in sequence and attain perfection. It should be known that this perfected liberation takes the an-upadhishesha-nirvana-dhatu as the foremost. In this way, listening to the Dharma with Nirvana as the foremost, it should be known that one obtains five kinds of victories. What are the five? They refer to benefiting oneself and others when listening to the Dharma, and benefiting oneself and others when practicing the correct conduct.
。及能證得眾苦邊際。若說法師為此義故宣說正法。其聽法者即以此意而聽正法。是故此時名饒益他。又以善心聽聞正法。便能領受所說法義甚深上味。因此證得廣大歡喜。又能引發出離善根。是故此時能自饒益。若有正修法隨法行大師。為欲建立正法。方便示現成正等覺。云何令彼正修行轉。故彼修習正法行時。即是法爾供養大師。是故說此名饒益他。因此正行堪能證得寂靜清涼。唯有餘依涅槃之界。是故說此能自饒益。若無餘依涅槃界中般涅槃時。名為證得眾苦邊際。是名涅槃以為上首聽聞正法所得勝利。如是名為涅槃為首。所有廣義除此更無若過若增。
云何能熟解脫慧之成熟。謂毗缽舍那支成熟故。亦名慧成熟。奢摩他支成熟故。亦名慧成熟。所以者何。定心中慧于所知境清凈轉故。又毗缽舍那支最初必用善友為依。奢摩他支尸羅圓滿之所攝受。又依善友之所攝受。于所知境真實性中有覺了欲。依尸羅圓滿之所攝受。于增上尸羅毀犯凈戒現行非法壞軌範中。若諸有智同梵行者。由見聞疑或舉其罪。或令憶念或令隨學。于爾所時堪忍譏論。又依所知真實覺了欲故。愛樂聽聞。依樂聞故便發請問依請問故。聞昔未聞甚深法義。數數聽聞無間斷故。于彼法義轉得明凈。又能除遣先所生疑。如是覺慧轉明凈故。
【現代漢語翻譯】 現代漢語譯本 並且能夠證得眾苦的邊際。如果說法師爲了這個意義而宣說正法，那麼聽法的人就以這個意願來聽聞正法。所以，這個時候叫做饒益他人。又以善良的心聽聞正法，便能領受所說法義甚深的上妙滋味，因此證得廣大的歡喜，又能引發出生出離的善根。所以，這個時候能夠自我饒益。如果有真正修習法隨法行的大師，爲了建立正法，方便示現成就正等覺（Samyak-saṃbuddha，完全覺悟者）。如何令那些真正修行的人轉進呢？所以，當他們修習正法行的時候，就是自然而然地供養大師。所以說這叫做饒益他人。因此，這種正行能夠證得寂靜清涼，唯有餘依涅槃（sopadhishesa-nirvana，有餘涅槃）的境界。所以說這能夠自我饒益。如果在無餘依涅槃（anupadhishesa-nirvana，無餘涅槃）的境界中般涅槃（parinirvana，完全的涅槃）的時候，叫做證得眾苦的邊際。這叫做以涅槃為首要目標的聽聞正法所得到的勝利。像這樣叫做以涅槃為首要目標，所有廣大的意義，除了這些之外，沒有超過或增加的了。
怎麼樣能夠成熟解脫慧的成熟呢？就是因為毗缽舍那（vipassanā，內觀）支成熟的緣故，也叫做慧成熟。奢摩他（samatha，止）支成熟的緣故，也叫做慧成熟。為什麼這樣說呢？因為在禪定中的智慧，對於所知的境界能夠清凈地運轉。而且毗缽舍那支最初必定要以善友為依靠，奢摩他支要以尸羅（sila，戒）圓滿來攝受。又依靠善友的攝受，對於所知境界的真實性中，有覺了的意願。依靠尸羅圓滿的攝受，對於增上尸羅（adhisila，增上戒）的毀犯、凈戒的現行、非法壞軌範中，如果那些有智慧的同梵行者，由於見聞懷疑，或者舉發他的罪過，或者令他憶念，或者令他隨學，在那個時候能夠堪忍譏諷議論。又依靠所知真實的覺了意願的緣故，喜愛聽聞。依靠喜愛聽聞的緣故，便發起請問。依靠請問的緣故，聽聞過去未曾聽聞的甚深法義。數數聽聞沒有間斷的緣故，對於那些法義轉而得到明凈。又能夠去除先前所產生的疑惑。像這樣，覺慧轉而明凈的緣故。
【English Translation】 English version And is able to attain the end of all suffering. If a Dharma teacher expounds the true Dharma for this meaning, then the listener listens to the true Dharma with this intention. Therefore, this is called benefiting others. Furthermore, by listening to the true Dharma with a virtuous mind, one can receive the profound and supreme taste of the Dharma that is taught, and thereby attain great joy, and also give rise to the roots of renunciation. Therefore, at this time, one is able to benefit oneself. If there is a great teacher who truly practices the Dharma in accordance with the Dharma, in order to establish the true Dharma, he expediently demonstrates the attainment of Samyak-saṃbuddha (Perfect Enlightenment). How does he cause those who truly practice to progress? Therefore, when they practice the true Dharma, it is naturally an offering to the teacher. Therefore, this is said to be benefiting others. Therefore, this true practice is capable of attaining tranquility and coolness, only the realm of sopadhishesa-nirvana (Nirvana with remainder). Therefore, this is said to be able to benefit oneself. When one attains parinirvana (complete nirvana) in the realm of anupadhishesa-nirvana (Nirvana without remainder), it is called attaining the end of all suffering. This is called the victory obtained by listening to the true Dharma with Nirvana as the foremost goal. Thus, this is called having Nirvana as the foremost goal, and there is no more or less to all the vast meanings than this.
How can the maturity of the wisdom of liberation be achieved? It is because the vipassanā (insight) limb is mature, it is also called wisdom maturity. Because the samatha (tranquility) limb is mature, it is also called wisdom maturity. Why is this so? Because the wisdom in concentration turns purely towards the objects of knowledge. Moreover, the vipassanā limb must initially rely on a good friend, and the samatha limb is embraced by the perfection of sila (morality). Furthermore, relying on the support of a good friend, there is a desire for realization in the truth of the objects of knowledge. Relying on the embrace of the perfection of sila, regarding the violation of adhisila (higher morality), the present actions of impure precepts, and the violation of the rules, if those wise co-practitioners, due to seeing, hearing, or doubting, either accuse him of his faults, or cause him to remember, or cause him to follow and learn, at that time he is able to endure criticism and debate. Furthermore, relying on the desire for true realization of what is known, he loves to listen. Relying on the love of listening, he then initiates questions. Relying on questions, he hears profound Dharma meanings that he had never heard before. Because he listens repeatedly without interruption, he gains clarity in those Dharma meanings. Furthermore, he is able to dispel the doubts that arose earlier. In this way, because the wisdom of awareness becomes clearer and purer.
于諸世間所有盛事。能見過患深心厭離。如是厭心善作意故。于彼一切世間盛事不生愿樂。彼由如是于諸世間增上生道無願心故。為欲斷除諸惡趣法。心生正愿。又為修集能對治彼所有善法。修集一切煩惱對治所有善法。為欲證得彼對治果。亦為自心得清凈故。心生正愿。如是十種能熟解脫慧成熟法。如先所說漸次能令解脫圓滿。又隨次第已說三支。謂聞正法圓滿。涅槃為上首。能熟解脫慧之成熟。如是三支廣聖教義。謂十十種。除此更無若過若增。又此三支當知即是修瑜伽因緣。何以故。由依此次第此因此緣。修習瑜伽方得成滿。謂依聞正法圓滿。涅槃為上首。能熟解脫慧成熟故。
云何修習對治。當知略說於三位中有十種修習瑜伽所對治法。云何三位。一在家位。二出家位。三遠離閑居修瑜伽位。云何十種修習瑜伽所對治法。謂在家位中於諸妻室有淫慾相應貪。于余親屬及諸財寶有受用相應愛。如是名為處在家位所對治法。由此障礙於一切種不能出離。設得出家由此尋思之所擾動。為障礙故不生喜樂。如是二種所對治法。隨其次第修不凈想修無常想。當知是彼修習對治。又出家者于出家位中。時時略有四種所作。一常方便修善法所作。謂我于諸法常方便修為依止故。當能制伏隨愛味樂一切心識。又能如實覺
【現代漢語翻譯】 現代漢語譯本：對於世間所有興盛之事，能夠見到其中的過患，內心深處厭惡遠離。因為這樣厭離的心和良好的作意，對於世間一切興盛之事不生起願望和喜樂。由於這樣對於世間增上生的道路沒有願望，爲了斷除各種惡趣之法，心中生起正確的願望。又爲了修集能夠對治那些惡趣之法的所有善法，修集一切煩惱的對治之法，爲了證得那些對治之果，也爲了使自己的心得到清凈，心中生起正確的願望。像這樣十種能夠成熟解脫智慧的成熟之法，如先前所說，逐漸能夠使解脫圓滿。並且按照次第已經說了三個部分，就是聽聞正法圓滿，以涅槃為最高目標，能夠成熟解脫智慧的成熟。像這樣三個部分廣泛地闡釋了聖教的意義，就是十種、十種。除了這些，再沒有更多或更少的了。並且這三個部分應當知道就是修習瑜伽的因緣。為什麼呢？因為依靠這樣的次第，這樣的因緣，修習瑜伽才能夠成就圓滿。就是依靠聽聞正法圓滿，以涅槃為最高目標，能夠成熟解脫智慧的成熟的緣故。 如何修習對治呢？應當知道，簡略地說，在三個階段中有十種修習瑜伽所要對治的法。哪三個階段呢？一是在家階段，二是出家階段，三是遠離喧囂獨居修習瑜伽的階段。哪十種修習瑜伽所要對治的法呢？就是在家的階段，對於妻室有與淫慾相應的貪愛，對於其他親屬以及各種財寶有與受用相應的愛著。像這樣名為處在在家階段所要對治的法。由於這些障礙，對於一切種類都不能出離。即使能夠出家，也會被這些思慮所擾動。因為是障礙的緣故，不生起喜樂。像這樣兩種所要對治的法，按照次第修習不凈想，修習無常想。應當知道，這就是對它們的修習對治。又出家的人，在出家階段中，時時略有四種所作。一是常常方便修習善法所作，就是說，我對於各種法常常方便修習，作為依靠，應當能夠制伏隨順愛味喜樂的一切心識，又能夠如實覺知。
【English Translation】 English version: Regarding all the prosperous affairs in the world, being able to see the faults within them and deeply detesting and distancing oneself from them. Because of such a detesting mind and proper intention, one does not generate desires or joy for all the prosperous affairs in the world. Because of such a lack of desire for the path of higher rebirths in the world, one generates correct aspirations in order to eliminate all the laws of evil destinies. Furthermore, in order to cultivate all the virtuous dharmas that can counteract those evil destinies, one cultivates all the virtuous dharmas that counteract all afflictions. In order to attain the fruits of those counteractions, and also in order to purify one's own mind, one generates correct aspirations. Like this, the ten kinds of maturing dharmas that can ripen liberating wisdom, as previously stated, can gradually lead to the perfection of liberation. Moreover, according to the sequence, three parts have already been spoken of, namely, the perfection of hearing the correct Dharma, with Nirvana as the highest goal, and the maturation of liberating wisdom. Like this, these three parts extensively explain the meaning of the holy teachings, which are ten kinds, ten kinds. Besides these, there is neither more nor less. Furthermore, these three parts should be known as the causes and conditions for practicing Yoga. Why? Because relying on this sequence, these causes and conditions, the practice of Yoga can be accomplished and perfected. That is, relying on the perfection of hearing the correct Dharma, with Nirvana as the highest goal, and the maturation of liberating wisdom. How does one practice the antidotes? It should be known that, briefly speaking, in three stages there are ten kinds of dharmas to be counteracted by the practice of Yoga. What are the three stages? First, the stage of being a householder; second, the stage of being a renunciate; and third, the stage of dwelling in solitude and practicing Yoga. What are the ten kinds of dharmas to be counteracted by the practice of Yoga? That is, in the stage of being a householder, there is greed associated with lust for wives, and attachment associated with enjoyment for other relatives and various treasures. Like this, these are called the dharmas to be counteracted while being in the stage of a householder. Because of these obstacles, one cannot escape from all kinds of suffering. Even if one is able to renounce, one will be disturbed by these thoughts. Because they are obstacles, joy and happiness do not arise. Like this, for the two kinds of dharmas to be counteracted, one practices the contemplation of impurity and the contemplation of impermanence, respectively. It should be known that this is the practice of their antidotes. Furthermore, for a renunciate, in the stage of renunciation, there are occasionally four kinds of actions. First, the action of constantly striving to cultivate virtuous dharmas, that is, I constantly strive to cultivate various dharmas, relying on this, I should be able to subdue all consciousness that follows after love, taste, and joy, and also be able to truly realize.
了苦性。二于無戲論涅槃信解愛樂所作。謂我當於無戲論涅槃心無退轉不生憂慮。謂我我今者何所在耶。三於時時中游行聚落乞食所作。謂我乞食受用為因。身得久住有力調適。常能方便修諸善法。四于遠離處安住所作。謂若愛樂與諸在家及出家眾雜居住者。便有種種世間相應見聞受用諸散亂事。勿我于彼正審觀察。心一境位當作障礙。於此四種所作事中。當知有四所對治法。于初所作有懶墮懈怠。于第二所作有薩迦耶見。于第三所作有愛味貪。于第四所作有世間種種樂欲貪愛。如是四種所對治法。如其次第亦有四種修習對治。一于無常修習苦想。二于眾苦修無我想。三于飲食修厭逆想。四於一切世間修不可樂想。又于遠離閑居方便作意位中。當知略有四種所治。何等為四。一于奢摩他毗缽舍那品。有闇昧心。二于諸定有隨愛味。三于生有隨動相心。四推後後日顧待余時。隨不死尋不能熾然勤修方便。如是四種所對治法。當知亦有四種修習對治。一修光明想。二修離欲想。三修滅想。四修死想。又不凈想略有二種。一思擇力攝。二修習力攝。思擇力攝不凈想中。當知五法為所對治。何等為五。一親近母邑。二處顯失念。三居隱放逸。四通處隱顯由串習力。五雖勤方便修習不凈而作意錯亂。謂不觀不凈隨凈相轉。如是名
【現代漢語翻譯】 現代漢語譯本 了苦性（認識痛苦的本質）。二于無戲論涅槃（沒有虛妄分別的涅槃）信解愛樂所作。謂我當於無戲論涅槃心無退轉不生憂慮。謂我我今者何所在耶（我應當對無戲論涅槃深信不疑，喜愛並樂於修行，內心不退轉，不生憂慮，不思慮『我』現在在哪裡）。三於時時中聚落乞食所作。謂我乞食受用為因。身得久住有力調適。常能方便修諸善法（經常在村落中乞食，以此為因，身體能夠長久保持健康，有力量調養身心，從而能夠方便地修習各種善法）。四于遠離處安住所作。謂若愛樂與諸在家及出家眾雜居住者。便有種種世間相應見聞受用諸散亂事。勿我于彼正審觀察。心一境位當作障礙（如果喜歡與在家眾和出家眾混雜居住，就會有各種與世間相應的見聞和享受等令人散亂的事情，不要讓這些成為我正確審視和觀察，以及一心專注的障礙）。 於此四種所作事中。當知有四所對治法。于初所作有懶惰懈怠。于第二所作有薩迦耶見（身見，認為五蘊和合的身體就是『我』）。于第三所作有愛味貪。于第四所作有世間種種樂欲貪愛（對於這四種應該做的事情，要知道有四種需要對治的法。對於第一種，有懶惰懈怠；對於第二種，有薩迦耶見；對於第三種，有貪愛美味；對於第四種，有對世間各種快樂的貪愛）。如是四種所對治法。如其次第亦有四種修習對治。一于無常修習苦想。二于眾苦修無我想。三于飲食修厭逆想。四於一切世間修不可樂想（對於這四種需要對治的法，依次有四種修習方法來對治。一是對無常修習苦想；二是對眾苦修習無我想；三是對飲食修習厭惡想；四是對一切世間修習不可喜樂想）。 又于遠離閑居方便作意位中。當知略有四種所治。何等為四。一于奢摩他（止，通過專注來平靜內心）毗缽舍那（觀，通過智慧來觀察事物本質）品。有闇昧心。二于諸定有隨愛味。三于生有隨動相心。四推後後日顧待余時。隨不死尋不能熾然勤修方便（在遠離喧囂，閑居靜處，方便地進行意念活動時，要知道略有四種需要對治的。哪四種呢？一是對奢摩他和毗缽舍那的修習，內心昏昧不明；二是對各種禪定產生貪愛；三是對生命流轉產生隨逐動搖之心；四是把修行推到以後，顧慮等待其他時間，隨著對不死的追求，不能夠熱切地勤奮修習）。如是四種所對治法。當知亦有四種修習對治。一修光明想。二修離欲想。三修滅想。四修死想（對於這四種需要對治的法，要知道也有四種修習方法來對治。一是修習光明想；二是修習離欲想；三是修習滅想；四是修習死亡想）。 又不凈想略有二種。一思擇力攝。二修習力攝。思擇力攝不凈想中。當知五法為所對治。何等為五。一親近母邑。二處顯失念。三居隱放逸。四通處隱顯由串習力。五雖勤方便修習不凈而作意錯亂。謂不觀不凈隨凈相轉。如是名（不凈觀略有兩種，一是通過思擇力來攝持，二是通過修習力來攝持。在通過思擇力攝持的不凈觀中，要知道有五種法是需要對治的。哪五種呢？一是親近女性；二是處在顯眼的地方而失去正念；三是住在隱蔽的地方而放縱自己；四是在各種場合，無論是隱蔽還是顯眼的地方，都由於串習的力量而放縱自己；五是雖然勤奮地修習不凈觀，但是意念卻錯亂，也就是不觀察不凈之相，反而隨著清凈之相而轉。這叫做）
【English Translation】 English version Understanding the nature of suffering. Second, engaging in the belief, understanding, love, and practice of Nirvana without conceptual proliferation (Nirvana free from false distinctions). This means maintaining unwavering faith in Nirvana without conceptual proliferation, experiencing no regression in mind, and being free from worry, without contemplating 'Where am I now?' Third, engaging in the practice of begging for food in villages at appropriate times. This means relying on the sustenance obtained through begging to maintain the body, ensuring its longevity, strength, and well-being, so that one can consistently and conveniently cultivate virtuous practices. Fourth, engaging in the practice of residing in secluded places. This means avoiding the distractions arising from associating with householders and monastics, which lead to various worldly sights, sounds, and experiences. One should prevent these distractions from hindering proper contemplation and concentration. Within these four practices, it should be understood that there are four corresponding antidotes. The first practice is countered by laziness and懈怠 (spiritual sloth). The second practice is countered by薩迦耶見 (Satkayadrishti, the view of self, the belief that the aggregate of the five skandhas is 'I'). The third practice is countered by craving for flavors. The fourth practice is countered by worldly desires and attachments. These four antidotes are, in turn, addressed by four corresponding practices. First, contemplate impermanence to cultivate the perception of suffering. Second, contemplate the absence of self in all suffering. Third, contemplate the repulsive nature of food. Fourth, contemplate the unappealing nature of all worldly things. Furthermore, in the context of diligently focusing the mind in secluded places, it should be understood that there are four obstacles to be overcome. What are these four? First, a dull mind in relation to Shamatha (calm abiding, calming the mind through concentration) and Vipassana (insight, seeing the true nature of reality through wisdom). Second, attachment to various samadhis (meditative states). Third, a mind that follows the characteristics of movement in relation to existence. Fourth, procrastination and reliance on future opportunities, pursuing immortality and failing to diligently cultivate skillful means. These four obstacles are, in turn, addressed by four corresponding practices. First, cultivate the perception of light. Second, cultivate the perception of detachment. Third, cultivate the perception of cessation. Fourth, cultivate the perception of death. Furthermore, the contemplation of impurity is broadly of two types: one is gathered through the power of discernment, and the other is gathered through the power of practice. Within the contemplation of impurity gathered through the power of discernment, it should be understood that five factors are to be countered. What are these five? First, associating with women. Second, being in conspicuous places and losing mindfulness. Third, residing in secluded places and indulging in laxity. Fourth, indulging in laxity in all situations, whether secluded or conspicuous, due to the force of habit. Fifth, although diligently practicing the contemplation of impurity, the mind is confused, meaning that one does not contemplate the impure aspects but instead follows after pure appearances. This is called
為作意錯亂。修習力攝不凈想中。當知七法為所對治。何等為七。謂本所作事心散亂性。本所作事趣作用性。方便作意不善巧性。由不恭敬勤請問故。又由不能守根門故。雖處空閑猶有種種染污尋思。擾亂其心。又于飲食不知量故。身不調適。又為尋思所擾亂故。不樂遠離內心寂靜奢摩他定。又由彼身不調適故。不能善修毗缽舍那。不能如實觀察諸法。如是一切所對治法。當知總說一門十二一門十四。又即如是所對治法。能治白法還有爾所。于修二種不凈想中。當知多有所作。又于無常所修苦想。略有六種所對治法。何等為六。一于未生善法最初應生。而有懶墮。二于已生善法應住。不忘修習圓滿倍令增廣所有懈怠。三于恭敬師長往請問中。不恒相續。四于恒修善法常隨師轉。遠離凈信。五由遠離凈信不能常修。六于內放逸。由放逸故於常修習諸善法中。不恒隨轉。如是六種所對治法。還有六法能為對治多有所作。與此相違。應知其相。又光明想緣多光明以為境界。如三摩呬多地中已說。今此義中意辯緣法光明以為境界修光明想。謂如所聞已得究竟不忘念法。名法光明。與彼俱行彼相應想。應知名光明想。何以故。真實能令心闇昧者。謂方便修止觀品時。于諸法中所有忘念。與此相違。當知即是光明。又第一義思所成
【現代漢語翻譯】 現代漢語譯本： 是由於作意錯亂。在修習力所攝的不凈觀中，應當知道有七種法作為對治。哪七種呢？就是：原本所作的事情心散亂，原本所作的事情趨向其他作用，方便作意不夠善巧，由於不恭敬勤奮地請教，又由於不能守護根門，即使身處空閑的地方，仍然有種種染污的尋思擾亂內心。又因為對於飲食不知節制，導致身體不調適。又因為被尋思所擾亂，不樂於遠離喧囂，內心無法獲得寂靜的奢摩他（止）禪定。又因為身體不調適，不能好好修習毗缽舍那（觀），不能如實地觀察諸法。像這樣一切所要對治的法，應當知道總的說來，一門有十二種，一門有十四種。而且，這些所要對治的法，能對治它們的白法（善法）也有這麼多。在修習兩種不凈觀中，應當知道有很多事情要做。 又對於無常所引發的苦想，略有六種所要對治的法。哪六種呢？第一，對於尚未生起的善法，本來應該生起，卻有懶惰。第二，對於已經生起的善法，應該保持、不忘失、修習圓滿，並且加倍令其增長，卻有懈怠。第三，對於恭敬師長，前往請教，不能恒常相續。第四，對於恒常修習善法，常常跟隨師長的教導，卻遠離了凈信。第五，由於遠離了凈信，不能常常修習。第六，內心放逸。由於放逸的緣故，對於常常修習諸善法，不能恒常隨順。像這樣六種所要對治的法，還有六種法能夠作為對治，並且有很多作用。與此相反，應當知道它們的相狀。 又光明想，以眾多的光明作為境界，就像在三摩呬多地（samāhita-bhūmi，已得禪定之地）中所說的那樣。現在在這裡，意思是辨別以法光明作為境界來修光明想。所謂如所聽聞，已經得到究竟而不忘失的念法，名為法光明。與它一起執行，與它相應的想法，應當稱為光明想。為什麼呢？真正能夠使內心昏暗的，就是在方便修習止觀的時候，對於諸法的所有忘念。與此相反，應當知道就是光明。又是第一義思所成就的。
【English Translation】 English version: It is due to deranged attention (作意錯亂). In the impure contemplation (不凈想) cultivated by the power of practice, it should be known that seven factors are to be counteracted. What are the seven? They are: the mind's distraction from the original task, the original task tending towards other functions, the lack of skillfulness in expedient attention, due to not respectfully and diligently inquiring, and due to not guarding the sense doors. Even when in a secluded place, there are still various defiled thoughts (染污尋思) disturbing the mind. Also, due to not knowing moderation in food, the body is not in harmony. Also, because of being disturbed by thoughts, one does not delight in being far away from the noise and cannot obtain the tranquil samatha (奢摩他) concentration of inner stillness. Also, because the body is not in harmony, one cannot properly cultivate vipassanā (毗缽舍那), and cannot observe all dharmas as they truly are. All such factors to be counteracted, it should be known that generally speaking, one category has twelve, and one category has fourteen. Moreover, these factors to be counteracted, the pure dharmas (白法) that can counteract them are also just as many. In cultivating the two kinds of impure contemplation, it should be known that there are many things to do. Furthermore, regarding the suffering contemplation (苦想) arising from impermanence (無常), there are roughly six factors to be counteracted. What are the six? First, regarding wholesome dharmas that have not yet arisen, one should initially generate them, but there is laziness. Second, regarding wholesome dharmas that have already arisen, one should maintain, not forget, cultivate to perfection, and redouble their increase, but there is懈怠 (xie dai, laxity). Third, regarding respectfully approaching teachers and elders to inquire, one cannot constantly continue. Fourth, regarding constantly cultivating wholesome dharmas, always following the teacher's guidance, one is far from pure faith (凈信). Fifth, due to being far from pure faith, one cannot constantly cultivate. Sixth, one is inwardly unrestrained. Due to unrestraint, regarding constantly cultivating all wholesome dharmas, one cannot constantly follow along. These six factors to be counteracted, there are also six factors that can serve as counteractions, and they have many functions. Contrary to this, one should know their characteristics. Moreover, the light contemplation (光明想) takes abundant light as its object, as has been said in the samāhita-bhūmi (三摩呬多地, the ground of concentration). Now, in this context, the intention is to distinguish cultivating the light contemplation by taking the light of dharma as its object. What is called the light of dharma is the dharma of mindfulness that has been heard, obtained ultimately, and not forgotten. The thought that operates with it and corresponds to it should be known as the light contemplation. Why? What truly obscures the mind is all the forgetfulness regarding dharmas when expediently cultivating samatha and vipassanā. Contrary to this, it should be known that it is light. Moreover, it is accomplished by the thought of the first principle.
慧及修所成慧俱光明想。有十一法為所對治。云何十一。謂思所成慧俱光明想有四法。修所成慧俱光明想有七法。如是所治合有十一。思所成慧俱光明想有四法者。一不善觀察故。不善決定故。于所思惟有疑隨逐。二住于夜分懶惰懈怠故。多習睡眠故虛度時分。三住于晝分習近邪惡食故身不調柔。不能隨順諦觀諸法。四與在家出家共相雜住。于隨所聞所究竟法。不能如理作意思惟。如是疑隨逐故。障礙能遣疑因緣故。此四種法是思所成慧俱光明想之所對治。令思所成若智若見不得清凈。何等名為修所成慧俱光明想所治七法。一依舉相修。極勇精進所對治法。二依止相修。極劣精進所對治法。三依舍相修。貪著定味與愛俱行所有喜悅。四于般涅槃心懷恐怖。與瞋恚俱其心怯弱二所治法。五即依如是方便作意。於法精勤論議抉擇。于立破門多生言論相續不捨。此于寂靜正思惟時能為障礙。六於色聲香味觸中。不如正理執取相好。不正尋思令心散亂。七于不應思處強攝其心思擇諸法。如是七種是修所成慧俱光明想所對治法。極能障礙修所成慧俱光明想。令修所成若知若見不清凈轉。此所治法還有十一。與此相違。能對治法。能斷于彼。當知亦令思修所成若知若見清凈而轉。又正方便修諸想者。有能斷滅所治法欲。又于所治現
【現代漢語翻譯】 現代漢語譯本 慧及修所成慧俱光明想（指通過思維獲得的智慧和通過修行獲得的智慧都伴隨著光明），有十一種方法可以用來對治（克服）它們。這十一種方法是什麼呢？思所成慧俱光明想有四種方法對治，修所成慧俱光明想有七種方法對治。總共有這十一種對治方法。思所成慧俱光明想的四種對治方法是：一，因為不善於觀察，不能正確地作出決定，對於所思考的內容總是疑慮重重。二，晚上懶惰懈怠，貪睡，虛度光陰。三，白天接近邪惡的食物，導致身體不調和，不能順應真理來觀察諸法。四，與在家眾和出家眾混雜居住，對於所聽聞和理解的佛法，不能如理如法地進行思考。因為這些疑慮的伴隨，會障礙去除疑慮的因緣。這四種方法是對治思所成慧俱光明想的，會使通過思維獲得的智慧和見解不能清凈。 什麼是修所成慧俱光明想的七種對治方法呢？一，依靠執著于外在的表象來修行，用過於勇猛精進來對治。二，依靠執著于外在的表象來修行，用過於懈怠的精進來對治。三，依靠捨棄外在的表象來修行，貪戀禪定的滋味，以及與愛慾相關的喜悅。四，對於般涅槃（完全的寂滅）心懷恐懼，心中充滿嗔恨和怯弱，這是兩種需要對治的情況。五，依靠這些方法來修行，對於佛法勤奮地進行辯論和抉擇，在立論和駁論上花費大量時間，爭論不休。這在進行寂靜的正思惟時會成為障礙。六，對於色、聲、香、味、觸這些外在事物，不能如理如法地看待它們的表象，不正當地思索，導致內心散亂。七，在不應該思考的地方強行集中注意力去思考諸法。這七種方法是對治修所成慧俱光明想的。它們極大地障礙了修所成慧俱光明想，使得通過修行獲得的智慧和見解不能清凈地發展。這十一種需要對治的方法，與它們相反的，就是能夠對治的方法，能夠斷除這些障礙。應當知道，這些對治方法也能使通過思維和修行獲得的智慧和見解變得清凈。此外，正確地運用方法來修習各種觀想，能夠斷滅需要對治的慾望。並且，對於需要對治的現象。
【English Translation】 English version The illumination of wisdom attained through thought and the illumination of wisdom attained through cultivation (referring to the wisdom gained through thinking and the wisdom gained through practice, both accompanied by light) have eleven methods to counteract (overcome) them. What are these eleven? There are four methods to counteract the illumination of wisdom attained through thought, and seven methods to counteract the illumination of wisdom attained through cultivation. Thus, there are a total of eleven counteracting methods. The four methods to counteract the illumination of wisdom attained through thought are: first, due to improper observation and inability to make correct decisions, doubts constantly accompany one's thoughts. Second, being lazy and懈怠(xiè dài, negligent) at night, indulging in sleep, and wasting time. Third, during the day, associating with evil foods, leading to disharmony in the body and inability to observe all dharmas in accordance with the truth. Fourth, living in a mixed environment with both laypeople and monastics, and being unable to contemplate the Dharma heard and understood in a rational and proper manner. Because of these accompanying doubts, the causes and conditions for removing doubts are obstructed. These four methods counteract the illumination of wisdom attained through thought, preventing the wisdom and views attained through thought from becoming pure. What are the seven methods to counteract the illumination of wisdom attained through cultivation? First, relying on clinging to external appearances for practice, counteracted by overly vigorous diligence. Second, relying on clinging to external appearances for practice, counteracted by overly懈怠(xiè dài, negligent) diligence. Third, relying on abandoning external appearances for practice,貪戀(tān liàn, craving) the taste of meditation and the joy associated with desire. Fourth, harboring fear towards Parinirvana (complete extinction), with a mind filled with anger and timidity; these are two situations that need to be counteracted. Fifth, relying on these methods for practice, diligently engaging in debates and discernment of the Dharma, spending a great deal of time on establishing and refuting arguments, and engaging in endless disputes. This becomes an obstacle when engaging in quiet, correct contemplation. Sixth, regarding external things such as form, sound, smell, taste, and touch, failing to view their appearances in a rational and proper manner, and engaging in improper thoughts, leading to mental distraction. Seventh, forcibly concentrating on thinking about dharmas in places where one should not be thinking. These seven methods counteract the illumination of wisdom attained through cultivation. They greatly obstruct the illumination of wisdom attained through cultivation, preventing the wisdom and views attained through practice from developing purely. These eleven methods that need to be counteracted, and their opposites, are the methods that can counteract them and cut off these obstacles. It should be known that these counteracting methods can also purify the wisdom and views attained through thought and practice. Furthermore, correctly using methods to cultivate various visualizations can extinguish the desires that need to be counteracted. And, regarding the phenomena that need to be counteracted.
行法中。心不染著速令斷滅。又能多住能對治法。斷滅一切所對治法。如是三法隨逐一切對治修故。名多所作。如是名為修習對治。此修對治當知即是修習瑜伽。此第五支修習對治廣聖教義。當知唯有如是十相。除此更無若過若增。
云何世間一切種清凈。當知略有三種。一得三摩地。二三摩地圓滿。三三摩地自在。此中最初有二十種得三摩地所對治法。能令不得勝三摩地。何等二十。一有不樂斷同梵行者為伴過失。二伴雖有德然能宣說修定方便。師有過失。謂顛倒說修定方便。三師雖有德然于所說修定方便。其能聽者欲樂羸劣心散亂故。不能領受過失。四其能聽者雖有樂欲屬耳而聽。然闇鈍故。覺慧劣故。不能領受過失。五雖有智德。然是愛行多求利養恭敬過失。六多分憂愁難養難滿不知喜足過失。七即由如是增上力故。多諸事務過失。八雖無此失然有懈怠懶惰故。棄捨加行過失。九雖無此失然有為他種種障礙生起過失。十雖無此失然有于寒熱等苦不能堪忍過失。十一雖無此失然有慢恚過故。不能領受教誨過失。十二雖無此失然有于教顛倒思惟過失。十三雖無此失然。于所受教有忘念過失。十四雖無此失然有在家出家雜住過失。十五雖無此失然有受用五失相應臥具過失。五失相應臥具。應知如聲聞地當說。十
【現代漢語翻譯】 現代漢語譯本： 行法中，心不染著，迅速使其斷滅。又能安住于能對治之法，斷滅一切所對治之法。像這樣三種法跟隨一切對治的修習，所以稱為多所作。這稱為修習對治。應當知道，這修習對治就是修習瑜伽。這第五支修習對治，廣泛地闡釋了聖教的意義。應當知道只有像這樣的十種相，除此之外，沒有更多或更少的了。
什麼是世間一切種清凈？應當知道，概括來說有三種：一是獲得三摩地（Samadhi，禪定），二是三摩地圓滿，三是三摩地自在。其中，最初有二十種障礙獲得三摩地的所對治法，能使人無法獲得殊勝的三摩地。是哪二十種呢？一是與不喜好斷除煩惱、不遵守清凈行規的同修者為伴的過失。二是同伴雖然有德行，但能宣說修定方便的老師有過失，即顛倒地講說修定方便。三是老師雖然有德行，但對於所說的修定方便，聽者因為慾望薄弱、心散亂，所以不能領受的過失。四是聽者雖然有樂欲，專心聽講，但因為愚鈍，覺悟智慧低下，不能領受的過失。五是雖然有智慧的德行，但是貪愛名利，多方尋求利益和恭敬的過失。六是常常憂愁，難以滿足，不知喜足的過失。七是由於像這樣增上力的緣故，有諸多事務的過失。八是雖然沒有這些過失，但是因為懈怠懶惰，捨棄精進修行的過失。九是雖然沒有這些過失，但是有為他人而生起的種種障礙。十是雖然沒有這些過失，但是有對於寒冷、炎熱等痛苦不能忍受的過失。十一是雖然沒有這些過失，但是因為傲慢和嗔恚的緣故，不能領受教誨的過失。十二是雖然沒有這些過失，但是對於教誨顛倒思惟的過失。十三是雖然沒有這些過失，但是對於所接受的教誨有忘唸的過失。十四是雖然沒有這些過失，但是有在家和出家混雜居住的過失。十五是雖然沒有這些過失，但是有受用與五種過失相應的臥具的過失。與五種過失相應的臥具，應當知道就像《聲聞地》中所說的那樣。 English version: In the practice of Dharma, the mind should not be attached, and should be quickly cut off from such attachments. Furthermore, one should abide in the antidotal practices, cutting off all that needs to be counteracted. These three practices accompany all antidotal cultivations, hence they are called 'much accomplished'. This is called cultivating antidotes. Know that this cultivation of antidotes is the practice of Yoga. This fifth branch, the cultivation of antidotes, extensively explains the meaning of the Holy Teachings. Know that there are only these ten aspects; there is nothing more or less than this.
What is the worldly purity of all kinds? Know that, briefly, there are three types: first, obtaining Samadhi (concentration); second, the perfection of Samadhi; and third, the mastery of Samadhi. Among these, initially, there are twenty counteractive factors that hinder the attainment of Samadhi, preventing one from achieving superior Samadhi. What are these twenty? First, the fault of associating with fellow practitioners who do not delight in abandoning afflictions and do not adhere to pure conduct. Second, although the companion may have virtues, the teacher who expounds the means of cultivating concentration has faults, namely, teaching the means of cultivating concentration in a distorted way. Third, although the teacher has virtues, the listener, due to weak desire and a distracted mind, cannot receive the teachings on the means of cultivating concentration. Fourth, although the listener has desire and listens attentively, due to dullness and weak wisdom, they cannot receive the teachings. Fifth, although one has the virtue of wisdom, there is the fault of being attached to fame and gain, seeking benefits and respect. Sixth, the fault of being constantly sorrowful, difficult to satisfy, and not knowing contentment. Seventh, due to the increased power of these factors, there are many affairs and distractions. Eighth, although there are none of these faults, there is the fault of abandoning diligent practice due to laziness and indolence. Ninth, although there are none of these faults, there are various obstacles arising for others. Tenth, although there are none of these faults, there is the fault of being unable to endure suffering such as cold and heat. Eleventh, although there are none of these faults, there is the fault of being unable to receive teachings due to pride and anger. Twelfth, although there are none of these faults, there is the fault of thinking about the teachings in a distorted way. Thirteenth, although there are none of these faults, there is the fault of forgetting the teachings received. Fourteenth, although there are none of these faults, there is the fault of living mixed with laypeople and monastics. Fifteenth, although there are none of these faults, there is the fault of using bedding that corresponds to the five faults. The bedding corresponding to the five faults, know that it should be as explained in the 'Ground of Hearers' (Śrāvakabhūmi).
【English Translation】 In the practice of Dharma, the mind should not be attached, and should be quickly cut off from such attachments. Furthermore, one should abide in the antidotal practices, cutting off all that needs to be counteracted. These three practices accompany all antidotal cultivations, hence they are called 'much accomplished'. This is called cultivating antidotes. Know that this cultivation of antidotes is the practice of Yoga. This fifth branch, the cultivation of antidotes, extensively explains the meaning of the Holy Teachings. Know that there are only these ten aspects; there is nothing more or less than this. What is the worldly purity of all kinds? Know that, briefly, there are three types: first, obtaining Samadhi (concentration); second, the perfection of Samadhi; and third, the mastery of Samadhi. Among these, initially, there are twenty counteractive factors that hinder the attainment of Samadhi, preventing one from achieving superior Samadhi. What are these twenty? First, the fault of associating with fellow practitioners who do not delight in abandoning afflictions and do not adhere to pure conduct. Second, although the companion may have virtues, the teacher who expounds the means of cultivating concentration has faults, namely, teaching the means of cultivating concentration in a distorted way. Third, although the teacher has virtues, the listener, due to weak desire and a distracted mind, cannot receive the teachings on the means of cultivating concentration. Fourth, although the listener has desire and listens attentively, due to dullness and weak wisdom, they cannot receive the teachings. Fifth, although one has the virtue of wisdom, there is the fault of being attached to fame and gain, seeking benefits and respect. Sixth, the fault of being constantly sorrowful, difficult to satisfy, and not knowing contentment. Seventh, due to the increased power of these factors, there are many affairs and distractions. Eighth, although there are none of these faults, there is the fault of abandoning diligent practice due to laziness and indolence. Ninth, although there are none of these faults, there are various obstacles arising for others. Tenth, although there are none of these faults, there is the fault of being unable to endure suffering such as cold and heat. Eleventh, although there are none of these faults, there is the fault of being unable to receive teachings due to pride and anger. Twelfth, although there are none of these faults, there is the fault of thinking about the teachings in a distorted way. Thirteenth, although there are none of these faults, there is the fault of forgetting the teachings received. Fourteenth, although there are none of these faults, there is the fault of living mixed with laypeople and monastics. Fifteenth, although there are none of these faults, there is the fault of using bedding that corresponds to the five faults. The bedding corresponding to the five faults, know that it should be as explained in the 'Ground of Hearers' (Śrāvakabhūmi).
六雖無此失然于遠離處不守護諸根故。有不正尋思過失。十七雖無此失然由食不平等故。有身沉重無所堪能過失。十八雖無此失然性多睡眠。有多睡眠隨煩惱現行過失。十九雖無此失然不先修行奢摩他品故。于內心寂止遠離中有不欣樂過失。二十雖無此失然先不修行毗缽舍那品故。于增上慧法毗缽舍那如實觀中有不欣樂過失。如是二十種法。是奢摩他毗缽舍那品證得心一境性之所對治。又此二十種所對治法。略由四相於所生起三摩地中。堪能為障。何等為四。一於三摩地方便不善巧故。二於一切修定方便全無加行故。三顛倒加行故。四加行縵緩故。此三摩地所對治法有二十種白法對治。與此相違。應知其相。由此能斷所對治法多所作故。疾疾能得正住其心證三摩地。又得此三摩地。當知即是得初靜慮近分定。未至位所攝。又此得三摩地相違法。及得三摩地隨順法。廣聖教義當知唯有此二十種。除此更無若過若增。由此因緣依初世間一切種清凈。於此正法補特伽羅得三摩地。已善宣說已善開示。
複次如是已得三摩地者。於此少小殊勝定中。不生喜足。于勝三摩地圓滿。更起求愿。又即于彼見勝功德。又由求愿見勝功德。為求彼故勇猛精進策勵而住。又彼於色相應愛味俱行煩惱。非能一切皆永斷故。名非得勝。又
【現代漢語翻譯】 現代漢語譯本：六、即使沒有這些過失，但由於在遠離之處不守護諸根，所以會有不正尋思的過失。（不正尋思：不如理的思惟） 十七、即使沒有這些過失，但由於飲食不均衡，所以會有身體沉重、無所適從的過失。 十八、即使沒有這些過失，但由於天性嗜睡，所以會有多睡眠的隨煩惱現行過失。（隨煩惱：伴隨根本煩惱而生的煩惱） 十九、即使沒有這些過失，但由於不事先修行奢摩他品（奢摩他：止，使心安定），所以在內心寂止遠離中會有不欣樂的過失。 二十、即使沒有這些過失，但由於不事先修行毗缽舍那品（毗缽舍那：觀，智慧的觀照），所以在增上慧法毗缽舍那如實觀中會有不欣樂的過失。 像這樣二十種法，是奢摩他毗缽舍那品證得心一境性（心一境性：專注一境的狀態）所要對治的。 而且這二十種所對治的法，大致可以從四個方面來說，它們能夠在生起的三摩地（三摩地：禪定）中成為障礙。哪四種呢？ 一、對於三摩地的方便不善巧。 二、對於一切修定的方便完全沒有加行（加行：努力修行）。 三、顛倒加行。 四、加行緩慢。 這三摩地所要對治的法有二十種，用白法（白法：善良、光明之法）來對治。與此相反的，應當瞭解它的相狀。由此能夠斷除所對治的法，因為多所作為，所以能夠迅速地獲得正住其心，證得三摩地。 又獲得這三摩地，應當知道就是獲得了初靜慮（初靜慮：色界的第一禪定）的近分定（近分定：接近初禪的禪定）。屬於未至位（未至位：還未到達初禪的階段）所攝。 又這獲得三摩地的相違法，以及獲得三摩地的隨順法，廣泛的聖教義理應當知道只有這二十種，除了這些之外，沒有更多或更少的。因為這個因緣，依靠最初世間一切種類的清凈，對於這正法，補特伽羅（補特伽羅：人）獲得三摩地，已經善於宣說，已經善於開示。 再次，像這樣已經獲得三摩地的人，對於這少小的殊勝定中，不生喜足，對於殊勝的三摩地圓滿，更加生起求愿。又就在那裡見到殊勝的功德。又由於求愿見到殊勝的功德，爲了求得它而勇猛精進，策勵而住。又他們對於與色（色：物質）相應的愛味俱行煩惱，不能夠全部永遠斷除，所以名為非得勝。
【English Translation】 English version: 6. Even without these faults, due to not guarding the senses in secluded places, there is the fault of improper thinking (improper thinking: non-virtuous thoughts). 17. Even without these faults, due to unequal diet, there is the fault of heaviness of body and inability to do anything. 18. Even without these faults, due to being naturally sleepy, there is the fault of the manifestation of secondary afflictions (secondary afflictions: afflictions that accompany the root afflictions) associated with excessive sleep. 19. Even without these faults, due to not practicing the 'Śamatha' (Śamatha: calming the mind) aspect beforehand, there is the fault of not rejoicing in inner tranquility and seclusion. 20. Even without these faults, due to not practicing the 'Vipassanā' (Vipassanā: insight, wisdom) aspect beforehand, there is the fault of not rejoicing in the 'Vipassanā' that is the law of higher wisdom and seeing things as they really are. These twenty kinds of phenomena are the objects to be overcome in the 'Śamatha-Vipassanā' aspect of attaining one-pointedness of mind (one-pointedness of mind: state of focused concentration). Moreover, these twenty kinds of phenomena to be overcome can generally be said to be able to obstruct the arising 'Samādhi' (Samādhi: meditative concentration) in four ways. What are the four? 1. Being unskilled in the means of 'Samādhi'. 2. Not engaging in any effort at all in the means of all meditation. 3. Engaging in practice in a perverse way. 4. Engaging in practice slowly. There are twenty kinds of white dharmas (white dharmas: virtuous, bright dharmas) to overcome these phenomena to be overcome by 'Samādhi'. One should know their characteristics as the opposite of these. By this, one can cut off the phenomena to be overcome, and because of much effort, one can quickly attain the correct abiding of the mind and attain 'Samādhi'. Furthermore, one should know that attaining this 'Samādhi' is the attainment of the 'near attainment' (near attainment: meditative state close to the first dhyana) of the first 'Dhyāna' (Dhyāna: meditative absorption) of the form realm. It is included in the 'unborn' stage (unborn stage: stage before reaching the first dhyana). Moreover, one should know that the conflicting phenomena of attaining this 'Samādhi' and the conducive phenomena of attaining 'Samādhi', the extensive meaning of the holy teachings, are only these twenty kinds. Apart from these, there is neither more nor less. Because of this cause, relying on the initial worldly purity of all kinds, for this 'Pudgala' (Pudgala: person) who has attained 'Samādhi' in this true Dharma, it has been well proclaimed and well revealed. Furthermore, those who have already attained 'Samādhi' in this way do not rejoice in this small and excellent 'Samādhi', but rather generate a desire for the perfection of a superior 'Samādhi'. Moreover, they see superior merits in it. Furthermore, because of the desire to see superior merits, they dwell with vigor and diligence in order to seek it. Furthermore, they are not able to completely and permanently cut off the afflictions that are associated with the taste of desire for form (form: material), so they are called 'not having attained victory'.
非於彼諸善法中皆勤修故。名他所勝。又于廣大凈天生處無有沉沒。又彼無能陵篾於己下劣信解增上力故。又彼如是心無沉沒。于定所緣境界法中。即先所得止舉舍相。無間殷重方便修故。隨順而轉。又彼如是隨法相轉數入數出。為欲證得速疾通慧。依定圓滿樂聞正法。故於時時中慇勤請問。又依如是三摩地圓滿故。于正方便根本定攝內心奢摩他。證得遠離愛樂。又證得法毗缽舍那。如是觀察熾然明凈所有愛樂。當知齊此已能證入根本靜慮。如是名為三摩地圓滿。又此三摩地圓滿廣聖教義。當知唯有如是十相。除此更無若過若增。
複次雖已證得根本三摩地故。名三摩地圓滿。其心猶為三摩地生愛味。慢見疑無明等諸隨煩惱之所染污。未名圓滿清凈鮮白。為令如是諸隨煩惱不現行故。為練心故為調心故。彼作是思。我應當證心自在性定自在性。於四處所以二十二相應善觀察。謂自誓受下劣形相威儀眾具。又自誓受禁制尸羅。又自誓受精勤無間修習善法。若有為斷一切苦惱受此三處。應正觀察眾苦隨逐。由剃除鬚髮故。舍俗形好故。著壞色衣故。應自觀察形色異人。如是名為觀察誓受下劣形相。於行住坐臥語默等中。不隨欲行制伏憍慢往趣他家。審正觀察遊行乞食。如是名為觀察誓受下劣威儀。又正觀察從他獲得
【現代漢語翻譯】 現代漢語譯本 因為他們沒有在所有這些善法中勤奮修習，所以被稱為『他所勝』（因為需要依靠他人才能獲得殊勝）。此外，他們不會沉沒于廣大的凈天生處（指色界天）。而且，他們沒有能力輕蔑那些不如自己的、具有較低信解的人，因為他們增上了這種力量。此外，他們的心不會沉沒，對於禪定所緣的境界法，他們會無間地、殷重地修習先前獲得的止、舉、舍等行相，從而順應禪定而轉變。此外，他們會這樣隨順法相轉變，數入數出（指呼吸），爲了證得快速的通達智慧，依靠禪定的圓滿，樂於聽聞正法，所以在時時中慇勤請問。又依靠這樣的三摩地圓滿，對於正方便的根本定所攝的內心奢摩他（止），證得遠離愛樂。又證得法毗缽舍那（觀），像這樣觀察熾然明凈的所有愛樂。應當知道，到這裡已經能夠證入根本靜慮（初禪）。像這樣名為三摩地圓滿。又此三摩地圓滿的廣大聖教義，應當知道只有這樣的十種行相，除了這些，沒有更多或更少的了。
再者，雖然已經證得了根本三摩地，被稱為三摩地圓滿，但他們的心仍然因為三摩地所生的愛味、慢、見、疑、無明等各種隨煩惱所染污，還不能稱為圓滿清凈鮮白。爲了使這些隨煩惱不現行，爲了鍛鍊心，爲了調伏心，他們這樣思考：『我應當證得心自在性、定自在性。』在四個處所，以二十二種相應善巧地觀察。這四個處所是：自願接受低劣的形相、威儀、眾具；又自願接受禁制尸羅（戒律）；又自願接受精勤無間地修習善法。如果爲了斷除一切苦惱而接受這三個處所，應當正確地觀察眾苦的隨逐。因為剃除了鬚髮，捨棄了世俗的形好，穿著了壞色衣，應當自己觀察形色與他人不同。像這樣名為觀察誓受低劣形相。在行、住、坐、臥、語、默等中，不隨自己的慾望而行，制伏憍慢，前往他家，審慎地觀察**乞食。像這樣名為觀察誓受低劣威儀。又正確地觀察從他人獲得的
【English Translation】 English version Because they do not diligently cultivate all these virtuous dharmas, they are called 'victorious by others' (because they need to rely on others to achieve excellence). Furthermore, they do not sink in the vast realm of pure heavens (referring to the Form Realm heavens). Moreover, they are unable to despise those who are inferior to themselves and have weaker faith and understanding, because they have increased this power. Furthermore, their minds do not sink; regarding the objects of concentration in the realm of dharma, they continuously and earnestly cultivate the previously attained aspects of stopping, raising, and relinquishing, thus transforming in accordance with the samadhi. Furthermore, they transform in accordance with the aspects of dharma, counting the incoming and outgoing breaths, in order to attain swift and penetrating wisdom. Relying on the perfection of samadhi, they delight in hearing the correct dharma, and therefore diligently inquire at all times. Moreover, relying on such perfection of samadhi, regarding the inner calm (shamatha) contained within the fundamental concentration of correct means, they attain detachment from love and delight. They also attain insight (vipashyana) into the dharma, observing in this way all love and delight that is blazing, bright, and pure. It should be known that up to this point, they have been able to enter the fundamental dhyana (first dhyana). This is called the perfection of samadhi. Furthermore, the vast and sacred teachings of this perfection of samadhi should be known to have only these ten aspects; besides these, there is neither more nor less.
Moreover, although they have already attained the fundamental samadhi and are called perfect in samadhi, their minds are still defiled by various secondary afflictions such as the taste for samadhi, pride, views, doubt, and ignorance, and cannot yet be called perfectly pure and bright. In order to prevent these secondary afflictions from manifesting, in order to train the mind, in order to subdue the mind, they think thus: 'I should attain the freedom of mind, the freedom of concentration.' In four places, they skillfully observe with twenty-two corresponding aspects. These four places are: voluntarily accepting inferior forms, demeanor, and possessions; voluntarily accepting the precepts of discipline (shila); and voluntarily accepting diligent and uninterrupted cultivation of virtuous dharmas. If one accepts these three places in order to cut off all suffering, one should correctly observe the suffering that follows. Because one has shaved one's beard and hair, abandoned worldly beauty, and wears tattered clothes, one should observe oneself as different in form and appearance from others. This is called observing the vow to accept inferior forms. In walking, standing, sitting, lying down, speaking, and being silent, one does not act according to one's desires, subdues pride, goes to other people's homes, and carefully observes ** begging for food. This is called observing the vow to accept inferior demeanor. And correctly observing what is obtained from others
。無所畜積諸供身具。如是名為觀察誓受下劣眾具。由此五相。當知是名初處觀察。又善說法毗奈耶中。諸出家者所受尸羅。略舍二事之所顯現。一者棄捨父母妻子。奴婢僕使。朋友眷屬。財谷珍寶等所顯。二者棄捨歌舞倡伎。笑戲歡娛。游從掉逸。親愛聚會。種種世事之所顯現。又彼安住尸羅律儀。不由犯戒私自懇責。亦不為彼同梵行者以法呵擯。有犯尸羅而不輕舉。若於尸羅有所缺犯。由此因緣。便自懇責。若同梵行以法呵擯。即便如法而自悔除。于能舉罪同梵行者。心無恚恨無損無惱而自修治。由此五相。是名于第二處觀察。如是尸羅善圓滿已。應以五相精勤方便修諸善品。謂時時間咨受讀誦論量抉擇勤修善品。如是乃應受他信施。又樂遠離以正方便修諸作意。又復晝夜于退分勝分二法。知斷修習。又于生死見大過失。又于涅槃見勝功德。由此五相。是名第三處觀察。如是精勤修善品者。略為四苦之所隨逐。謂於四沙門果。未能隨有所證故。猶為惡趣苦所隨逐。體是生老病死法故。為內壞苦之所隨逐。一切所愛離別法故。為愛壞苦之所隨逐。自業所作故一切苦因之所隨逐。彼為如是四苦隨逐。應以七相審正觀察。由此七相是名第四處觀察。彼于如是四處。以二十二相正觀察時。便生如是如理作意。謂我為求如是
【現代漢語翻譯】 現代漢語譯本 不積蓄任何供養身體的物品。這樣稱為觀察並誓願接受低劣的用具。通過這五種相狀，應當知道這稱為最初的處所觀察。此外，在善於宣說佛法和戒律的教法中，出家之人所受持的戒律，主要通過捨棄兩件事來顯現。一是捨棄父母、妻子、奴婢、僕人、朋友、眷屬、財物、穀物、珍寶等所顯現的。二是捨棄歌舞、表演、嬉笑、娛樂、遊玩放縱、親愛聚會、種種世俗之事所顯現的。 此外，他們安住于戒律的約束，不因為犯戒而私下責備自己，也不會被其他同修梵行者依法呵斥擯除。對於犯戒的行為不輕易放過，如果對於戒律有所缺犯，因此而自我責備。如果同修梵行者依法呵斥擯除，就依法懺悔消除。對於能夠指出自己罪過的同修梵行者，心中沒有怨恨，沒有損害，沒有惱怒，而是自我修正。通過這五種相狀，這稱為在第二處所的觀察。像這樣戒律善於圓滿之後，應當以五種相狀精勤方便地修習各種善法。也就是時時請教、受持、讀誦、討論、衡量、決斷，勤奮修習善法。這樣才應該接受他人的信施。並且樂於遠離喧囂，以正確的方法修習作意。並且日夜對於退步和進步兩種狀態，知道如何斷除和修習。並且對於生死輪迴看到巨大的過失，並且對於涅槃解脫看到殊勝的功德。通過這五種相狀，這稱為第三處所的觀察。 像這樣精勤修習善法的人，大致會被四種苦所纏繞。因為對於四沙門果（Sramana-phala，聲聞四果：須陀洹果、斯陀含果、阿那含果、阿羅漢果）未能隨順證得，仍然會被惡趣的痛苦所纏繞。身體是生老病死的法則，會被內在的壞苦所纏繞。一切所愛之物終將離別，會被愛別離苦所纏繞。因為是自身業力所造作，會被一切痛苦的根源所纏繞。他們被這樣的四種痛苦所纏繞，應當以七種相狀審慎正確地觀察。通過這七種相狀，這稱為第四處所的觀察。他們在這樣的四個處所，以二十二種相狀正確觀察時，便會產生像這樣如理的作意，也就是『我爲了尋求像這樣的……』
【English Translation】 English version He does not accumulate any requisites for the body. This is called observing and vowing to accept inferior requisites. Through these five aspects, it should be known that this is called the initial place of observation. Furthermore, in the teachings that are good at expounding the Dharma and Vinaya, the precepts undertaken by those who have left home are mainly manifested by abandoning two things. The first is manifested by abandoning parents, wives, servants, maids, friends, relatives, wealth, grains, treasures, and so on. The second is manifested by abandoning singing, dancing, performances, laughter, entertainment, indulging in play, affectionate gatherings, and various worldly affairs. Furthermore, they abide in the discipline of precepts, not privately reproaching themselves for breaking precepts, nor being rebuked and expelled by fellow practitioners of the Brahmacarya (Brahmacarya, pure conduct) according to the Dharma. They do not lightly overlook acts of breaking precepts, and if there is any deficiency in the precepts, they reproach themselves for this reason. If fellow practitioners of the Brahmacarya rebuke and expel them according to the Dharma, they repent and eliminate it according to the Dharma. Towards fellow practitioners of the Brahmacarya who can point out their faults, they have no resentment in their hearts, no harm, no annoyance, but cultivate themselves. Through these five aspects, this is called observation in the second place. Having perfected the precepts in this way, one should diligently and skillfully cultivate various virtuous qualities with five aspects. That is, constantly seeking advice, receiving, reciting, discussing, measuring, deciding, and diligently cultivating virtuous qualities. Only then should one accept the offerings of faith from others. And be happy to stay away from the noise, cultivate mindfulness with the right method. And day and night, knowing how to cut off and cultivate the two states of decline and progress. And seeing great faults in the cycle of birth and death, and seeing the superior merits in Nirvana (Nirvana, liberation). Through these five aspects, this is called observation in the third place. Those who diligently cultivate virtuous qualities in this way are generally accompanied by four kinds of suffering. Because they have not been able to attain the four Sramana-phala (Sramana-phala, the four fruits of a Sravaka: Stream-enterer, Once-returner, Non-returner, Arhat), they are still accompanied by the suffering of the evil realms. The body is the law of birth, old age, sickness, and death, and will be accompanied by the suffering of internal decay. All loved ones will eventually be separated, and will be accompanied by the suffering of separation from loved ones. Because it is created by one's own karma, it will be accompanied by the root of all suffering. They are accompanied by these four kinds of suffering, and should carefully and correctly observe with seven aspects. Through these seven aspects, this is called observation in the fourth place. When they correctly observe in these four places with twenty-two aspects, they will generate such rational intentions, that is, 'I am seeking such...'
事故。誓受下劣形相威儀及資身具。誓受禁戒。誓受精勤。常修善法。而我今者於四種苦為脫何等。若我如是自策自勵誓受三處。猶為四苦常所隨逐未得解脫。我今不應為苦隨逐。未于勝定獲得自在。中路止息或復退屈。如是精勤如理作意。乃得名為出家之想及沙門想。彼于圓滿修多方便以為依止。由世間道證得三摩地圓滿故。于煩惱斷猶未證得。復依樂斷常勤修習。又彼已得善世間道。數數為得三摩地自在故。依止樂修無間而轉。又于正信長者居士婆羅門等。獲得種種利養恭敬。而不依此利養恭敬而生貪著。亦不於他利養恭敬。及余不信婆羅門等對面背面諸不可意身業語業現行事中。心生憤恚。又復于彼無損害心。又愛慢見無明疑惑種種定中諸隨煩惱不復現行。善守念住。又非證得勝奢摩他。即以如是奢摩他故。謂己一切所作已辦。亦不向他說己所證。彼由如是樂斷樂修。心無貪恚。正念現前離增上慢。于諸衣服隨宜獲得便生喜足。如於衣服。于余飲食臥具等喜足。當知亦爾。又正了知而為受用。謂如是等諸資生具。但為治身令不敗壞。暫止飢渴攝受梵行。廣說乃至。于食知量。彼由如是正修行故。於三摩地獲得自在。依止彼故其心清白。無有瑕穢離隨煩惱。廣說乃至。獲得不動。能引一切勝神通慧。是名三摩地自
在。此三摩地自在廣義。當知唯有如所說相。除此更無若過若增。又先所說得三摩地。若中所說三摩地圓滿。及今所說三摩地自在。總名無上世間一切種清凈。當知此清凈唯在正法非諸外道。
云何出世間一切種清凈。當知略有五種。何等為五。一入聖諦現觀。二入聖諦現觀已離諸障礙。三入聖諦現觀已為欲證得速疾通慧。作意思惟諸歡喜事。四修習如所得道。五證得極清凈道及果功德。
云何入聖諦現觀。謂有如來諸弟子眾。已善修習世間清凈。知長夜中由妙五欲積集其心。食所持故長養其心。于彼諸欲生愛樂故。而於諸欲深見過患。于上勝境見寂靜德。彼於戲論界易可安住。謂於世間一切種清凈。于無戲論界。難可安住。謂于出世間一切種清凈。是故於彼厭惡而住。非不厭惡。又此住正法者。于無戲論涅槃界中。心樂安住樂欲證得。由闕沙門果證增上力故。於己雜染相應。心生厭患。於己清凈不相應。心生厭患。於己雜染相應過患。心生厭患。於己清凈不相應過患。心生厭患。於己清凈見難成辦。心生厭患。此中略有三種雜染相應。一未調未順而死雜染相應。二死已當墮煩惱大坑雜染相應。三由彼煩惱自在力故。現行種種惡不善業。往有怖處雜染相應。彼觀己身闕沙門果證。由彼闕故與三種雜染相應
【現代漢語翻譯】 現代漢語譯本：關於這種三摩地（Samadhi，一種精神集中狀態）的自在和廣義，應當知道只有如所說的那樣，除此之外，既沒有超過也沒有增加。先前所說的獲得三摩地，以及中間所說的三摩地圓滿，和現在所說的三摩地自在，總稱為無上世間一切種清凈。應當知道這種清凈只存在於正法中，而不是存在於各種外道中。
什麼叫做超世間一切種清凈？應當知道大概有五種。是哪五種呢？第一，進入聖諦（Satya，真理）的現觀（Abhisamaya，直接的理解）。第二，進入聖諦的現觀之後，遠離各種障礙。第三，進入聖諦的現觀之後，爲了想要迅速證得通達的智慧，作意思惟各種歡喜的事情。第四，修習如所得到的道。第五，證得極其清凈的道以及果位的功德。
什麼叫做進入聖諦的現觀？譬如有如來（Tathagata，佛）的弟子們，已經很好地修習了世間清凈，知道在漫長的夜晚中，由於美妙的五欲（Panca Kamaguna，色、聲、香、味、觸）積聚他們的心，因為食物的滋養而增長他們的心，對於那些慾望產生愛樂的緣故，而對於各種慾望深刻地看到過患，對於上勝的境界看到寂靜的功德。他們對於戲論（Prapanca，虛妄的言論）的領域容易安住，也就是對於世間一切種清凈容易安住，而對於無戲論的領域難以安住，也就是對於超世間一切種清凈難以安住。因此，對於世間清凈厭惡而安住，而不是不厭惡。而且，這種安住在正法中的人，對於無戲論的涅槃（Nirvana，寂滅）境界中心樂安住，樂於想要證得。由於缺少沙門（Sramana，修行者）果位的證悟增上力的緣故，對於自己雜染相應的狀態，心中產生厭患；對於自己清凈不相應的狀態，心中產生厭患；對於自己雜染相應所帶來的過患，心中產生厭患；對於自己清凈不相應所帶來的過患，心中產生厭患；對於自己清凈難以成就，心中產生厭患。這裡大概有三種雜染相應。第一，未調伏、未順從就死亡的雜染相應。第二，死亡之後應當墮入煩惱大坑的雜染相應。第三，由於那些煩惱自在力的緣故，現在行持種種惡不善業，前往有恐怖之處的雜染相應。他們觀察自己的身體缺少沙門果位的證悟，由於缺少這個緣故，與三種雜染相應。
【English Translation】 English version: Regarding the freedom and vastness of this Samadhi (Samadhi, a state of mental concentration), it should be known that it is only as described, and there is nothing more or less than that. The previously mentioned attainment of Samadhi, as well as the intermediate mentioned perfection of Samadhi, and the currently mentioned freedom of Samadhi, are collectively called the unsurpassed worldly purity of all kinds. It should be known that this purity exists only in the true Dharma and not in various heretical paths.
What is called the supramundane purity of all kinds? It should be known that there are roughly five kinds. What are the five? First, entering the direct realization (Abhisamaya, direct understanding) of the Noble Truths (Satya, truths). Second, after entering the direct realization of the Noble Truths, being free from all obstacles. Third, after entering the direct realization of the Noble Truths, contemplating various joyful things with the intention of quickly attaining penetrating wisdom. Fourth, practicing the path as attained. Fifth, attaining the extremely pure path and the merits of the fruition.
What is called entering the direct realization of the Noble Truths? For example, the disciples of the Tathagata (Tathagata, Buddha) have well cultivated worldly purity, knowing that in the long night, their minds are accumulated by the wonderful five desires (Panca Kamaguna, forms, sounds, smells, tastes, and tactile objects), and their minds are nourished by the sustenance of food. Because of their love and attachment to those desires, they deeply see the faults of various desires, and they see the merits of tranquility in the superior realm. They can easily abide in the realm of proliferation (Prapanca, false speech), that is, they can easily abide in the worldly purity of all kinds, but they find it difficult to abide in the realm of non-proliferation, that is, they find it difficult to abide in the supramundane purity of all kinds. Therefore, they abide with aversion to worldly purity, not without aversion. Moreover, those who abide in the true Dharma are happy to abide in the realm of non-proliferating Nirvana (Nirvana, extinction), and they desire to attain it. Because of the lack of the increasing power of the attainment of the Sramana (Sramana, practitioner) fruition, they feel aversion in their minds towards their own defiled states; they feel aversion in their minds towards their own impure states; they feel aversion in their minds towards the faults brought about by their own defiled states; they feel aversion in their minds towards the faults brought about by their own impure states; they feel aversion in their minds towards the difficulty of achieving their own purity. Here, there are roughly three kinds of defiled states. First, the defiled state of dying untamed and unsubmissive. Second, the defiled state of falling into the great pit of afflictions after death. Third, due to the power of those afflictions, they now engage in various evil and unwholesome deeds, going to fearful places, which is a defiled state. They observe that their bodies lack the attainment of the Sramana fruition, and because of this lack, they are associated with the three kinds of defiled states.
。如是觀已心生厭患。當知清凈不相應亦有三種。一諸煩惱斷究竟涅槃名無怖處。二能證此。謂依增上心學善心三摩地。三能證此。于增上慧學正見所攝微妙聖道。彼觀己身與此三種清凈不相應故。心生厭患。當知雜染相應過患亦有三種。一老病死苦根本之生。二自性苦生無暇處。三一切處生無常性。彼觀己身有此三種雜染相應過患。心生厭患。當知清凈不相應過患有五種。一于邊地生未能止息。二于惡道生未能止息。三于在家眾諸無間業未能偃塞。四于出家眾無量見趣未不相應。五雖由世間道乃至有頂若定若生。而於無初后際生死流轉。未作邊際。彼觀自身有此五種清凈不相應過患。心生厭患。於己清凈見難成辦。當知亦有五種。一若舍不為不能自作故。二于所餘事非請他為能成辦故。三決定應作故由於自心未令清凈必于眾苦不得解脫成吉祥性。四非於惡業現在不作。即說彼為已作清凈。即名已得於現見法永離熾燃無對治道。先所造作惡不善業必不壞故。五由彼清凈學無學道證得所顯故。彼觀清凈。由此五相難可成辦。心生厭患。又復發起堅固精進。為欲證得。彼由觀見雜染清凈相應不相應故。心生厭患。又由觀見雜染清凈相應不相應過患故。心生怖畏。又于清凈證得及雜染斷滅中。有懶惰懈怠故。心便遮止。又由
【現代漢語翻譯】 現代漢語譯本： 如此觀察后，內心產生厭惡和患惱。應當知道，清凈不相應也有三種情況：第一，諸煩惱斷盡，究竟涅槃（Nirvana，滅度）名為無怖畏之處；第二，能夠證得涅槃的方法，即依靠增上心學（Adhicitta-sikkha，高級禪定訓練）的善心三摩地（Samadhi，禪定）；第三，能夠證得涅槃的方法，即于增上慧學（Adhiprajna-sikkha，高級智慧訓練）中，由正見所攝持的微妙聖道。他觀察自身與這三種清凈不相應，因此內心產生厭惡和患惱。 應當知道，雜染相應的過患也有三種：第一，老、病、死苦的根本之生；第二，自性是苦，生於無暇之處；第三，一切處所都具有無常的性質。他觀察自身具有這三種雜染相應的過患，內心產生厭惡和患惱。 應當知道，清凈不相應的過患有五種：第一，生於邊地，未能止息煩惱；第二，生於惡道，未能止息痛苦；第三，對於在家眾來說，各種無間業（造作后立即受報的惡業）未能停止；第四，對於出家眾來說，無量的見解和趣味未能不相應（未能與正法相應）；第五，即使通過世間道，乃至到達有頂天（最高禪定境界），無論是禪定還是轉生，對於無始無終的生死流轉，也未能作出終結。他觀察自身具有這五種清凈不相應的過患，內心產生厭惡和患惱。對於自身的清凈，見到難以成就，應當知道也有五種原因：第一，如果捨棄修行，因為不能自己成就；第二，對於其餘的事情，不請求他人幫助也能成就；第三，因為決定應當修行，由於自己的心沒有清凈，必定不能從眾苦中解脫，成就吉祥的性質；第四，不是對於惡業現在不作，就說他是已經作了清凈，就說他已經得到了對於現見之法的永遠遠離熾燃，沒有對治之道，先前所造作的惡不善業必定不會壞滅；第五，由於通過清凈的有學道和無學道證得所顯現的清凈。他觀察清凈，由於這五種相狀難以成就，內心產生厭惡和患惱。又進一步發起堅固的精進，爲了想要證得清凈。他由於觀察到雜染和清凈的相應與不相應，內心產生厭惡和患惱。又由於觀察到雜染和清凈的相應與不相應的過患，內心產生怖畏。又在清凈的證得以及雜染的斷滅中，因為有懶惰和懈怠，內心便會阻止修行。又由於...
【English Translation】 English version: Having observed in this way, the mind generates aversion and affliction. It should be known that non-correspondence with purity also has three aspects: First, the complete cessation of all afflictions, ultimate Nirvana (extinction), is called the place of no fear; second, the means to realize this, namely, relying on the superior training in mind (Adhicitta-sikkha), the wholesome mind's Samadhi (concentration); third, the means to realize this, namely, within the superior training in wisdom (Adhiprajna-sikkha), the subtle noble path encompassed by right view. He observes that his own body does not correspond with these three kinds of purity, therefore his mind generates aversion and affliction. It should be known that the faults of correspondence with defilement also have three aspects: First, the birth that is the root of suffering from old age, sickness, and death; second, the nature of suffering, being born in unfavorable circumstances; third, the impermanent nature of all places. He observes that his own body has these three kinds of faults corresponding with defilement, and his mind generates aversion and affliction. It should be known that the faults of non-correspondence with purity have five aspects: First, being born in a border region, failing to cease afflictions; second, being born in evil realms, failing to cease suffering; third, for lay practitioners, various uninterrupted karmas (evil deeds that ripen immediately) failing to cease; fourth, for monastic practitioners, countless views and interests failing to be non-corresponding (failing to correspond with the correct Dharma); fifth, even through worldly paths, up to the peak of existence (highest meditative state), whether through meditation or rebirth, failing to bring to an end the beginningless and endless cycle of birth and death. He observes that his own body has these five kinds of faults of non-correspondence with purity, and his mind generates aversion and affliction. Seeing the difficulty in achieving purity for oneself, it should be known that there are also five reasons: First, if one abandons practice, because one cannot achieve it oneself; second, for other matters, one can achieve them without asking others for help; third, because one should definitely practice, because one's mind is not pure, one will definitely not be liberated from all suffering, achieving auspicious qualities; fourth, it is not that one does not commit evil deeds now, and then says that one has already acted purely, and then says that one has already attained the permanent separation from burning flames in the present life, without an antidote, because the evil and unwholesome deeds previously committed will definitely not be destroyed; fifth, because the purity manifested through the pure path of learning and the path of no more learning is attained. He observes purity, and because these five aspects are difficult to achieve, his mind generates aversion and affliction. Furthermore, he generates firm diligence, desiring to attain purity. He generates aversion and affliction because he observes the correspondence and non-correspondence of defilement and purity. Furthermore, he generates fear because he observes the faults of the correspondence and non-correspondence of defilement and purity. Furthermore, in the attainment of purity and the cessation of defilement, because there is laziness and懈怠, the mind will then prevent practice. Furthermore, due to...
作意思惟彼相故心生厭患。即於此相多所作故。心極厭患。如厭患極厭患。怖畏極怖畏遮止極遮止。當知亦爾。如是彼以由厭俱行想。於五處所。以二十種相作意思惟故。名善修治。復有五因。二十種相之所攝受。令于愛盡寂滅涅槃速疾多住。心無退轉亦無憂慮。謂我我今者為何所在。何等五因。一由通達作意故。謂由如是通達作意。無間必能趣入正性離生。入諦現觀證聖智見。二由所依故。謂由依此所依無間必能趣入正性離生。余如前說。三由入境界門故。謂由緣此入境界門。必能趣入正性離生。余如前說。四由攝受資糧故。謂由此攝受資糧。必能趣入正性離生。余如前說。五由攝受方便故。謂由攝受如是方便。必能趣入正性離生。乃至廣說。如是五因當知依諦現觀逆次因說。非順次因。依最勝因。如先說事。逆次說故。謂于空無愿無相加行中。于隨入作意。微細現行有間無間隨轉我慢俱行心相。能障現觀作意正通達故。既通達已於作意俱行心任運轉中。能善棄捨令無間滅。依無間滅心由新所起作意。以無常等行如實思惟。由此作意修習多修習故。所緣能緣平等平等智生。彼于爾時能障現觀我慢亂心便永斷滅。證得心一境性。便自思惟。我已證得心一境性。如實了知。當知是名由通達作意故入諦現觀。又若先以世間
【現代漢語翻譯】 現代漢語譯本 因為用心思惟那些（不凈）相狀，心中生起厭惡。因為對這些相狀反覆地進行觀想，心中就極度厭惡。就像厭惡到極點，恐懼到極點，阻止到極點一樣，應當知道也是如此。像這樣，他通過與厭惡相伴隨的觀想，在五個處所，用二十種相狀進行思惟，所以稱為善於修習。還有五個原因，被這二十種相狀所攝受，使得對於愛慾的止息、寂滅、涅槃，能夠迅速地安住其中，心不退轉，也沒有憂慮。即：『我』、『我的』、『現在的我』在哪裡？哪五個原因呢？ 第一，由於通達作意（Yoniso-manasikara）的緣故。也就是說，由於這樣通達作意，必定能夠趣入正性離生（Samma niyama okkantika），進入諦現觀（Sacca-abhisamaya），證得聖智見（Ariya-nana-dassana）。 第二，由於所依的緣故。也就是說，由於依靠這個所依，必定能夠趣入正性離生，其餘的如前面所說。 第三，由於進入境界門的緣故。也就是說，由於緣于這個進入境界門，必定能夠趣入正性離生，其餘的如前面所說。 第四，由於攝受資糧的緣故。也就是說，由於由此攝受資糧，必定能夠趣入正性離生，其餘的如前面所說。 第五，由於攝受方便的緣故。也就是說，由於攝受這樣的方便，必定能夠趣入正性離生，乃至廣說。像這樣五個原因，應當知道是依據諦現觀逆向次第來說的，不是順向次第。依據最殊勝的原因，就像先前所說的事情，逆向次第來說的緣故。也就是說，在空（Sunyata）、無愿（Pranihita）、無相（Animitta）的加行中，對於隨入作意（Anulomika-manasikara），微細的現行，有間斷或無間斷地隨轉的我慢（Ahamkara）相伴隨的心相，能夠障礙現觀作意的正確通達。既然已經通達，在與作意相伴隨的心任運運轉中，能夠很好地捨棄，令其無間斷地滅除。依靠無間斷滅除的心，由於新產生的作意，以無常（Anitya）等行如實地思惟。由於這個作意修習再修習的緣故，所緣和能緣平等平等的智慧產生。他在那個時候，能夠障礙現觀的我慢亂心便永遠斷滅，證得心一境性（Ekagrata）。便自己思惟，我已經證得心一境性，如實了知。應當知道這稱為由於通達作意的緣故進入諦現觀。又如果先前以世間
【English Translation】 English version Because of mindfully contemplating those aspects, the mind generates disgust. Because of repeatedly contemplating these aspects, the mind becomes extremely disgusted. Just as with extreme disgust, extreme fear, extreme aversion, know that it is the same. Thus, he, through contemplation accompanied by disgust, in five locations, contemplates with twenty aspects, therefore it is called well-cultivated. There are also five causes, embraced by these twenty aspects, that enable one to quickly abide in the cessation of craving, tranquility, Nirvana, without regression of mind, and without worry. Namely: 'I,' 'mine,' 'the present me,' where are they? What are the five causes? First, due to understanding right attention (Yoniso-manasikara). That is, due to such understanding of right attention, one will surely enter into the fixed course of rightness (Samma niyama okkantika), enter the realization of truth (Sacca-abhisamaya), and attain the vision of noble wisdom (Ariya-nana-dassana). Second, due to the support. That is, due to relying on this support, one will surely enter into the fixed course of rightness, the rest as previously stated. Third, due to entering the gateway of the object. That is, due to focusing on this gateway of the object, one will surely enter into the fixed course of rightness, the rest as previously stated. Fourth, due to accumulating resources. That is, due to accumulating resources in this way, one will surely enter into the fixed course of rightness, the rest as previously stated. Fifth, due to accumulating skillful means. That is, due to accumulating such skillful means, one will surely enter into the fixed course of rightness, and so on, extensively stated. These five causes, it should be known, are spoken of in reverse order according to the realization of truth, not in forward order. Based on the most excellent cause, as the matter was previously stated, it is spoken of in reverse order. That is, in the practice of emptiness (Sunyata), wishlessness (Pranihita), signlessness (Animitta), regarding the attention that follows along (Anulomika-manasikara), the subtle manifestation, the intermittently or uninterruptedly following mind accompanied by conceit (Ahamkara), can obstruct the correct understanding of the attention of realization. Once understood, in the effortless operation of the mind accompanied by attention, one can skillfully abandon it, causing it to cease without interruption. Relying on the mind that ceases without interruption, due to the newly arisen attention, one contemplates truthfully with impermanence (Anitya) and other aspects. Due to this attention being practiced and repeatedly practiced, the wisdom of equality between the object and the subject arises. At that time, the conceited and confused mind that obstructs realization is permanently cut off, and one attains one-pointedness of mind (Ekagrata). Then one thinks to oneself, 'I have attained one-pointedness of mind,' and knows it truthfully. It should be known that this is called entering the realization of truth due to understanding right attention. Furthermore, if previously with mundane
道得三摩地亦得圓滿。亦得自在。彼或於入三摩地相。謂由此故入三摩地。或於住三摩地相。謂由此故住三摩地。或於出三摩地相。謂由此故出三摩地。於此諸相作意思惟。安住其心入諦現觀。若得三摩地而未圓滿。亦未自在。彼或思惟止相。或思惟舉相。或思惟舍相。安住其心入諦現觀。如是當知由所依故其心安住。又有二法。于修現觀極為障礙。何等為二。一不正尋思所作擾亂心不安靜。二于所知事其心顛倒。為欲對治如是障礙。當知有二種于所緣境安住其心。謂為對治第一障故。修阿那波那念。為對治第二障故。修諸念住。如是當知由入境界門故其心安住。又于妙五欲樂習近者。于聖法毗奈耶非所行處。若於隨宜所得衣服飲食諸坐臥具。便生喜足。隨所獲得利養恭敬。制伏其心。謂依妙五欲。不由所得利養恭敬。心便堅住。由此因緣。遠離一切非所行處。既遠離已依諸念住樂斷樂修。于晝夜分時時觀察自他所有衰盛等事。心生厭患。又復修習佛隨念等令心清凈。又復安住諸聖種中。如是當知由資糧故。其心安住。此依最勝資糧道說。又彼如是資糧住已。為修相應作意加行故。有二種加行方便。何等為二。一自於契經阿毗達磨。讀誦受持修正作意。于蘊等事令極善巧。二依他師教。所謂大師。鄔波柁耶。阿遮利耶
【現代漢語翻譯】 現代漢語譯本： 如果能夠獲得三摩地（Samadhi，禪定），也能獲得圓滿，也能獲得自在。那個人或者對於進入三摩地的狀態，認為因為這個原因進入三摩地；或者對於安住三摩地的狀態，認為因為這個原因安住三摩地；或者對於出三摩地的狀態，認為因為這個原因出三摩地。對於這些狀態進行思考，安住他的心，進入真諦的現觀。如果獲得三摩地而未能圓滿，也未能自在，那個人或者思考止息之相，或者思考策舉之相，或者思考捨棄之相，安住他的心，進入真諦的現觀。應當知道，由於所依之故，他的心才能安住。 又有兩種法，對於修習現觀是極大的障礙。哪兩種呢？一是由於不正尋思所造成的擾亂，使得心不安靜；二是對所知之事，他的心顛倒錯亂。爲了對治這樣的障礙，應當知道有兩種方法可以使心安住在所緣境上。爲了對治第一種障礙，修習阿那波那念（Anapanasati，入出息念）；爲了對治第二種障礙，修習諸念住（Smrtyupasthana，四念住）。應當知道，由於進入境界之門，他的心才能安住。 如果親近美好的五欲之樂，對於聖法毗奈耶（Vinaya，戒律）來說，就不是應該去的地方。如果對於隨意得到的衣服、飲食、床座臥具，便生起喜悅滿足，對於所獲得的利養恭敬，不能夠制伏他的心，認為依靠美好的五欲，而不是依靠所獲得的利養恭敬，心才能堅固安住。由於這樣的因緣，遠離一切不應該去的地方。既然已經遠離，依靠諸念住，樂於斷除煩惱，樂於修行，在白天和夜晚，時時觀察自己和他人所有的衰敗和興盛等事情，心中生起厭惡。又修習佛隨念等，使心清凈。又安住在諸聖種中。應當知道，由於資糧之故，他的心才能安住。這是依據最殊勝的資糧道來說的。 那個人像這樣安住在資糧中之後，爲了修習相應的作意加行，有兩種加行方便。哪兩種呢？一是自己對於契經（Sutra，經）、阿毗達磨（Abhidharma，論），讀誦、受持、修正作意，對於蘊等事情，使之極其善巧；二是依靠其他老師的教導，也就是大師、鄔波柁耶（Upadhyaya，親教師）、阿遮利耶（Acarya，軌範師）。
【English Translation】 English version: If one attains Samadhi (concentration), one also attains perfection and freedom. That person may think about the characteristics of entering Samadhi, believing that 'because of this, I enter Samadhi'; or about the characteristics of abiding in Samadhi, believing that 'because of this, I abide in Samadhi'; or about the characteristics of emerging from Samadhi, believing that 'because of this, I emerge from Samadhi'. By reflecting on these characteristics, he settles his mind and enters the direct perception of truth. If he attains Samadhi but has not achieved perfection or freedom, he may contemplate the aspect of cessation, or the aspect of exertion, or the aspect of equanimity, settling his mind and entering the direct perception of truth. It should be understood that his mind abides because of its support. Furthermore, there are two things that greatly hinder the cultivation of direct perception. What are the two? First, the disturbance caused by improper thinking makes the mind restless. Second, his mind is confused about what is to be known. To counteract these obstacles, it should be known that there are two ways to settle the mind on the object of focus. To counteract the first obstacle, practice Anapanasati (mindfulness of breathing). To counteract the second obstacle, practice the Smrtyupasthana (Four Foundations of Mindfulness). It should be understood that his mind abides because of entering the gate of the realm. If one is close to the pleasures of the five desirable senses, the Vinaya (discipline) of the Holy Dharma is not a place for him to go. If he is pleased and satisfied with the clothes, food, seats, and bedding he obtains at will, and cannot subdue his mind with the gains and respect he receives, believing that his mind can be firmly established by relying on the pleasures of the five desirable senses rather than on the gains and respect he receives. Because of this cause, he stays away from all places he should not go. Since he has stayed away, relying on the Four Foundations of Mindfulness, he delights in abandoning afflictions and delights in practice. During the day and night, he constantly observes the decline and prosperity of himself and others, and generates disgust in his mind. Furthermore, he cultivates Buddha-recollection and other practices to purify his mind. Furthermore, he abides in the noble lineages. It should be understood that his mind abides because of resources. This is said according to the path of the most excellent resources. After that person abides in resources in this way, there are two kinds of preliminary practices for cultivating corresponding mental effort. What are the two? First, he himself recites, upholds, and corrects his mental effort regarding the Sutra (discourses), and Abhidharma (doctrines), making himself extremely skilled in matters such as the aggregates. Second, he relies on the teachings of other teachers, namely the great master, the Upadhyaya (preceptor), and the Acarya (teacher).
。於時時間教授教誡攝受依止。又正加行作意思惟。當知是名第三方便。此正加行作意思惟。名正加行。此中義者。謂尸羅凈所有作意。名正加行作意思惟。彼自思惟尸羅清凈。故。無悔惱。無悔惱故。便生歡喜。廣說乃至。心入正定。是故宣說此正加行作意思惟。名心住方便。由如是方便故心速安住。彼于爾時由此五因二十種相。攝持其心。于愛盡寂滅涅槃界中。令善安住。無復退轉心無驚怖。謂我我今者何所在耶。當於如是心安住時。應知已名入諦現觀。如是名入聖諦現觀。又此聖諦現觀義廣說應知。謂心厭患相有二十種。心安住相亦二十種。除此更無若過若增。
云何入聖諦現觀已離諸障礙。當知此障略有二種。一行處障。二住處障。行處障者。謂如聖弟子或與眾同居。隨其生起僧所作事。棄捨善品數與眾會。或復安住常乞食法而愛重飲食。或兼二處。好樂營為衣缽等事。或為讀誦經典而好樂談話。或居夜分而樂著睡眠。或居晝分樂王賊等雜染言論。或於是處有親戚交遊談謔等住。而於是處不樂遠離。謂長夜數習與彼共居增上力故。或復樂與第二共住。諸如是等名行處障。住處障者。謂處空閑修奢摩他毗缽舍那。總名為住。依奢摩他毗缽舍那。當知復有四種障礙。一毗缽舍那支不隨順性。二奢摩他支不隨
【現代漢語翻譯】 現代漢語譯本：這時，通過時間教授的教導、攝受和依止，以及正確的精進修行和作意思維，應當知道這被稱為第三種方便。這種正確的精進修行和作意思維，被稱為『正加行』。這裡的含義是，對於戒律清凈的所有作意，稱為『正加行作意思維』。因為他自己思惟戒律清凈，所以沒有後悔和煩惱。因為沒有後悔和煩惱，便生起歡喜，乃至心進入正定。因此宣說這種正確的精進修行和作意思維，名為『心住方便』。由於這樣的方便，心能迅速安住。他在那時，由此五種原因和二十種相，攝持他的心，在愛盡寂滅的涅槃境界中，令其善於安住，不再退轉，心中沒有驚恐，不會想『我』或『我今』在哪裡。當心如此安住時，應當知道這已經名為『入諦現觀』。這樣名為進入聖諦的現觀。並且，這種聖諦現觀的意義，廣泛地說應當知道，即心厭患的相有二十種，心安住的相也有二十種，除此之外，沒有更多或更少的。 如何進入聖諦現觀后遠離各種障礙？應當知道這些障礙略有二種：一是行處障，二是住處障。行處障是指，例如聖弟子或者與大眾共同居住，隨著僧團生起的事務，捨棄善法，頻繁參與大眾集會；或者安住于常乞食法，卻貪愛飲食；或者兼具以上兩種情況，喜歡經營衣缽等事物；或者爲了讀誦經典而喜歡談話；或者在夜晚喜歡睡眠；或者在白天喜歡談論國王、盜賊等雜染的言論；或者在某個地方有親戚交往、談笑等居住，卻不喜歡遠離那個地方，因為長時間習慣與他們共同居住，增上其力量。或者喜歡與第二個人共同居住。諸如此類的都稱為行處障。住處障是指，在空閑的地方修習奢摩他（止，Samatha）和毗缽舍那（觀，Vipassana），總稱為『住』。依靠奢摩他和毗缽舍那，應當知道還有四種障礙：一是毗缽舍那的支分不隨順自性，二是奢摩他的支分不隨順自性。
【English Translation】 English version: At this time, through the teaching, acceptance, and reliance on the time-honored professor, as well as correct diligent practice and mindful contemplation, it should be known that this is called the third expedient. This correct diligent practice and mindful contemplation is called 'Right Effort'. The meaning here is that all mindful attention to the purity of precepts is called 'Right Effortful Contemplation'. Because he himself contemplates the purity of precepts, he has no regret or vexation. Because there is no regret or vexation, joy arises, and so on, until the mind enters into right concentration. Therefore, it is declared that this correct diligent practice and mindful contemplation is called 'Expedient for Mind-Dwelling'. Because of such expedients, the mind quickly abides. At that time, he, through these five causes and twenty aspects, holds his mind, and in the realm of Nirvana, which is the extinction of love and tranquility, causes it to abide well, without regression, and without fear in the mind, without thinking 'I' or 'Where am I now?'. When the mind abides in this way, it should be known that this is already called 'Entering the Vision of Truth'. This is called entering the vision of the Noble Truth. Moreover, the meaning of this vision of the Noble Truth, broadly speaking, should be known, that is, the aspects of the mind's aversion are twenty kinds, and the aspects of the mind's abiding are also twenty kinds. Apart from these, there is neither more nor less. How does one, having entered the vision of the Noble Truth, become free from all obstacles? It should be known that these obstacles are roughly of two kinds: one is the obstacle of conduct (行處障), and the other is the obstacle of dwelling (住處障). The obstacle of conduct refers to, for example, a noble disciple who lives with the community, and according to the affairs that arise in the Sangha, abandons wholesome qualities and frequently participates in community gatherings; or abides by the practice of constant begging for food, but is greedy for food; or combines both of the above, enjoying managing robes and bowls; or enjoys talking while reciting scriptures; or enjoys sleeping at night; or enjoys discussing defiled topics such as kings and thieves during the day; or lives in a place where there are relatives, acquaintances, and jesting, but does not enjoy being away from that place, because of the long-term habit of living with them, increasing their influence. Or enjoys living with a second person. All such things are called obstacles of conduct. The obstacle of dwelling refers to practicing Samatha (止, calming meditation) and Vipassana (觀, insight meditation) in a secluded place, which is generally called 'dwelling'. Relying on Samatha and Vipassana, it should be known that there are four kinds of obstacles: one is that the factors of Vipassana are not in accordance with their nature, and the second is that the factors of Samatha are not in accordance with their nature.
順性。三彼俱品念不隨順性。四處所不隨順性。若謂己聰明而生高舉。不從他聞順觀正法。是名毗缽舍那支不隨順性。若不安靜身語意行。躁動輕舉數犯尸羅生憂悔等。乃至不得心善安住。當知是名奢摩他支不隨順性。若有忘念增上力故。于沉掉等諸隨煩惱心不遮護。當知是名彼俱品念不隨順性。若有習近五失相應諸坐臥具。當知是名處所不順隨性。或於晝分多諸諠逸。于夜分中多蚊虻等眾苦所觸。又多怖畏多諸災厲。眾具匱乏不可愛樂。惡友攝持無諸善友。諸如是等名住處障。又此二障當知總有二種因緣能為遠離。一多諸定樂。二多諸思擇。多諸定樂應知略有六種。謂若有已得三摩地而未圓滿未得自在。彼應修習止舉舍三種善巧。由此發生多諸定樂。若有於三摩地已得圓滿亦得自在。彼應修習入住出定三種善巧。由此發生多諸定樂。云何名為多諸思擇。謂勝善慧名為思擇。由此慧故。于晝夜分自己所有善法增長如實了知。不善法增長如實了知。善法衰退如實了知。不善法衰退如實了知。又彼如於晝夜。若行若住。習近衣服飲食命緣。由習近故。不善法增長善法衰退。或善法增長不善法衰退。皆如實了知。即此思擇為依止故。于所生起諸不善法。由不堅著方便道理。驅擯遠離。于諸善法能勤修習如是二處十種善巧。于
二處所十一種障能令斷滅。隨所生起即便遠離。如是名為遠離障礙。又此遠離障礙義。廣說應知如所說相。除此更無若過若增。
云何入聖諦現觀已。為欲證得速疾通慧。作意思惟諸歡喜事。謂聖弟子已見聖諦已得證凈。即以證凈為依止故。于佛法僧勝功德田作意思惟發生歡喜。又依自增上生事及決定勝事。謂己身財寶所證盛事。作意思惟發生歡喜。又依無嫉。如於自身於他亦爾。又依知恩。謂有恩者。念大師恩作意思惟。發生歡喜。由依彼故。遠離眾苦及與苦因。引發眾樂及與樂因。如是思惟隨順修道歡喜事故。便能證得速疾通慧。又此思惟隨順修道歡喜事義。廣說應知如所說相。除此更無若過若增。
云何修習如所得道。謂彼如是所生廣大無罪歡喜溉灌其心。為趣究竟於現法中心極思慕。彼由如是心生思慕。出離樂欲數數現行。謂我何當能具足住如是聖處。如阿羅漢所具足住。如是欲樂生已。發勤精進無間常委。於三十七菩提分法方便勤修。又彼如是勤精進故。不與在家出家眾相雜住。習近邊際諸坐臥具。心樂遠離。又彼如是發生欲樂。發勤精進。樂遠離已不生喜足。謂于少分殊勝所證。心無喜足。于諸善法轉上轉勝轉微妙處悕求而住。由此四法攝受修道。極善攝受。即此四種修道為依。如先所說諸
【現代漢語翻譯】 現代漢語譯本：兩種處所的十一種障礙能夠被斷滅，無論它們在何處生起，都能立即遠離。這被稱為遠離障礙。並且，這種遠離障礙的意義，應該廣泛地瞭解，就像所說的那樣。除了這些，沒有更多或更少的了。
如何進入聖諦（Arya-satya）的現觀之後，爲了證得快速的通達智慧，而作意思惟各種歡喜的事情呢？也就是說，聖弟子已經見到了聖諦，已經獲得了證凈（prasāda，清凈的信心），就以這種證凈為依靠，對於佛、法、僧的殊勝功德田作意思惟，從而生起歡喜。又依靠自身增上生的事情以及決定殊勝的事情，也就是對於自身財寶所證得的興盛之事，作意思惟而生起歡喜。又依靠沒有嫉妒，就像對待自己一樣對待他人。又依靠知恩，也就是對於有恩的人，憶念大師的恩德而作意思惟，從而生起歡喜。由於依靠這些，遠離了眾多的痛苦以及痛苦的原因，引發了眾多的快樂以及快樂的原因。像這樣思惟隨順修道的歡喜之事，就能證得快速的通達智慧。並且，這種思惟隨順修道的歡喜之事的意義，應該廣泛地瞭解，就像所說的那樣。除了這些，沒有更多或更少的了。
如何修習如所得的道呢？也就是說，像這樣所生起的廣大無罪的歡喜灌溉他的心，爲了趣向究竟，對於現法中心生極大的思慕。他由於像這樣心中生起思慕，出離的樂欲數數現行，也就是『我何時能夠具足安住在像阿羅漢（Arhat）所具足安住的聖處呢？』像這樣的欲樂生起之後，發起勤奮精進，沒有間斷地常常委身於三十七菩提分法（bodhipakkhiyadhamma）的方便勤修。並且，他像這樣勤奮精進的緣故，不與在家、出家眾相雜住，習近邊際的各種坐臥具，內心喜歡遠離。並且，他像這樣發生欲樂，發起勤奮精進，喜歡遠離之後，不生喜足，也就是對於少分的殊勝所證，內心沒有喜足，對於各種善法轉上、轉勝、轉微妙之處，希望追求而安住。由此四種法攝受修道，極其善妙地攝受。就是這四種修道為依靠，就像先前所說的各種。
【English Translation】 English version: The eleven kinds of hindrances in the two locations can be eradicated. Wherever they arise, one should immediately distance oneself from them. This is called 'distancing oneself from hindrances.' Furthermore, the meaning of this 'distancing oneself from hindrances' should be widely understood as it has been explained. There is nothing more or less than this.
How, after entering the direct realization of the Noble Truths (Arya-satya), does one contemplate joyful matters in order to attain swift and penetrating wisdom? That is to say, a noble disciple, having seen the Noble Truths and attained pure conviction (prasāda), relies on this pure conviction and contemplates the excellent qualities of the fields of merit of the Buddha, Dharma, and Sangha, thereby generating joy. Furthermore, one relies on matters of higher birth and definitive excellence, that is, contemplating the flourishing achievements attained through one's own wealth and possessions, thereby generating joy. Furthermore, one relies on the absence of jealousy, treating others as one treats oneself. Furthermore, one relies on gratitude, that is, contemplating the kindness of the great teacher for those who have shown kindness, thereby generating joy. By relying on these, one distances oneself from numerous sufferings and the causes of suffering, and generates numerous pleasures and the causes of pleasure. Contemplating joyful matters that accord with the path of cultivation in this way enables one to attain swift and penetrating wisdom. Furthermore, the meaning of contemplating joyful matters that accord with the path of cultivation should be widely understood as it has been explained. There is nothing more or less than this.
How does one cultivate the path as it has been attained? That is to say, the vast and faultless joy that arises in this way irrigates his mind. In order to approach the ultimate, he cherishes great longing in his mind for the present Dharma. Because of this longing arising in his mind, the desire for liberation repeatedly manifests, that is, 'When will I be able to fully abide in such a sacred place as the Arhat (Arhat) fully abides?' Once such desire arises, he initiates diligent effort, constantly and continuously devoting himself to the expedient cultivation of the thirty-seven factors of enlightenment (bodhipakkhiyadhamma). Furthermore, because of his diligent effort in this way, he does not dwell mixed with the lay or monastic communities, but cultivates proximity to secluded sitting and sleeping places, delighting in solitude. Furthermore, having generated desire in this way, initiated diligent effort, and delighted in solitude, he does not become complacent, that is, he is not content with a small portion of superior attainment, but dwells seeking to progress upwards, become more excellent, and attain more subtle aspects of virtuous qualities. By these four factors, the path of cultivation is embraced, embraced in an extremely excellent way. It is upon these four types of cultivation that one relies, as with the various things previously mentioned.
歡喜事所生歡喜。彼于爾時修得圓滿最極損減方便道理。煩惱斷故。獲得殊勝所證法故。亦令喜悅修得圓滿。又修所斷惑品粗重已遠離故。獲得輕安。輕安故。生身心清涼。極所攝受。如是二種修得圓滿。又此有學金剛喻定到究竟故。修得圓滿。是名修習如所得道。又此修習如所得道義。廣說應知。謂四種法為依止故。能令五法修習圓滿。除此更無若過若增。
云何證得極清凈道及果功德。謂於三位。樂位苦位不苦不樂位。為諸煩惱之所隨眠有二種補特伽羅。多分所顯。一者異生。二者有學。又有二種能發起雜染品。一者取雜染品。二者行雜染品。即為斷此二雜染品。入善說法毗奈耶時。能為障礙所有煩惱。此諸煩惱能為隨眠。深遠入心。又能發生種種諸苦。若能於此無餘永斷。名為證得極凈道果。又十無學支所攝五無學蘊。所謂戒蘊。定蘊。慧蘊。解脫蘊。解脫。知見蘊。名極清凈道。又由證得此極凈道。離十過失住聖所住。云何名為十種過失。所謂依外諸欲所有愁嘆。憂苦。種種惱亂。苦苦相應過失。又有依內不護諸根過失。由不護諸根故。生愁嘆等。又有愛味樂住過失。又有行住放逸過失。又有外道不共即彼各別邪見所起語言。尋思。追求三種過失。又有依靜慮邊際過失。又有緣起所攝發起取雜染品過失
【現代漢語翻譯】 現代漢語譯本 因歡喜之事而生歡喜。彼時，通過修習，能圓滿地掌握最極損減（煩惱）的方便法門和道理。由於斷除了煩惱，所以能獲得殊勝的證悟之法，也能使喜悅之情修習圓滿。又因為修習而斷除的惑品粗重已經遠離，所以能獲得輕安。有了輕安，身心便會感到清涼，並被深深地攝受。這兩種（損減方便和輕安）修習都能達到圓滿。此外，有學之人的金剛喻定達到究竟，也能使修習達到圓滿。這被稱為修習如所得道。關於修習如所得道的意義，應該廣泛地瞭解，即依靠四種法，能使五種法修習圓滿，除此之外，再沒有更多或更少的了。
如何證得極清凈道及果功德？在三種狀態下——樂的狀態、苦的狀態、不苦不樂的狀態——有兩類補特伽羅（pudgala，人）容易被煩惱所隨眠，這在大多數情況下表現出來：一類是異生（prthag-jana，凡夫），一類是有學（saiksa，正在學習的人）。又有兩種能發起雜染品（samklesa-dharma，染污之法）：一是取雜染品，二是行雜染品。爲了斷除這兩種雜染品，當進入善說法毗奈耶（vinaya，戒律）時，那些能成為障礙的煩惱，這些煩惱能成為隨眠，深深地進入內心，並且能引發種種痛苦。如果能將這些煩惱完全斷除，永不復生，就稱為證得了極凈道果。此外，十無學支所包含的五無學蘊，即戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊，被稱為極清凈道。又因為證得了這極凈道，就能遠離十種過失，安住于聖者所安住的境界。什麼是十種過失呢？一是依賴外在諸欲所產生的愁嘆、憂苦、種種惱亂，以及與苦苦相應的過失。二是依賴內在而不守護諸根的過失，因為不守護諸根，就會產生愁嘆等。三是愛味樂住的過失。四是行住放逸的過失。五是外道不共的，即由他們各自的邪見所產生的語言、尋思、追求這三種過失。六是依賴靜慮邊際的過失。七是緣起所攝，發起取雜染品的過失。
【English Translation】 English version Joy arises from joyful events. At that time, through practice, one can perfectly master the expedient methods and principles for the ultimate reduction (of afflictions). Because afflictions are severed, one can attain the supreme Dharma of realization, and also perfect the practice of joy. Furthermore, because the coarse burdens of the afflictions severed through practice have been removed, one can attain lightness and ease. With lightness and ease, the body and mind feel cool and are deeply embraced. Both of these practices (expedient reduction and lightness and ease) can be perfected. In addition, the Vajra-like Samadhi of a learner reaches its ultimate state, which can also perfect the practice. This is called practicing the path as it is attained. The meaning of practicing the path as it is attained should be widely understood, that is, relying on four dharmas, one can perfect the practice of five dharmas, and there is nothing more or less than this.
How does one attain the supremely pure path and the merits of its fruit? In three states—the state of pleasure, the state of suffering, and the state of neither pleasure nor suffering—there are two types of pudgalas (persons) who are easily subject to the dormancy of afflictions, which is mostly manifested: one is the prthag-jana (ordinary being), and the other is the saiksa (learner). There are also two types that can initiate defiled qualities (samklesa-dharma): one is grasping defiled qualities, and the other is acting defiled qualities. In order to sever these two types of defiled qualities, when entering the well-spoken Dharma-vinaya (discipline), those afflictions that can become obstacles, these afflictions can become dormant, deeply entering the mind, and can cause various sufferings. If one can completely sever these afflictions without any remainder, it is called attaining the fruit of the supremely pure path. Furthermore, the five aggregates of the no-more-learning, contained within the ten limbs of the no-more-learning, namely the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation, are called the supremely pure path. Moreover, because one has attained this supremely pure path, one can be free from ten faults and abide in the state where the noble ones abide. What are the ten faults? First, the sorrow, lamentation, suffering, various disturbances, and the faults corresponding to painful suffering that arise from relying on external desires. Second, the fault of relying on internal factors without guarding the senses, because not guarding the senses will cause sorrow, lamentation, etc. Third, the fault of savoring and delighting in dwelling. Fourth, the fault of being negligent in walking and abiding. Fifth, the three faults that are not shared by external paths, namely the language, thoughts, and pursuits arising from their respective wrong views. Sixth, the fault of relying on the limits of meditative concentration. Seventh, the fault of initiating grasping defiled qualities contained within dependent origination.
。又有發起行雜染品過失。若於如是十種過失永不相應。唯有最後身所任持。第二餘身畢竟不起。于最寂靜涅槃界中。究竟安住。一切有情乃至上生第一有者。于彼一切所有有情得為最勝。是故說名住聖所住。以能遠離十種過失。又能安住聖所住處故。名功德。又若彼果若極凈道若彼功德。如是一切總略說名證得極清凈道及果功德。又此證得極清凈道及果功德義。廣說應知如所說相。除此更無若過若增。若得如是最上無學諸聖法者。如是聖法相應之心。于妙五欲極為厭背。無異熟故后更不續。若世間心雖復已斷猶得現行。彼於後時任運而滅。又煩惱道後有業道。于現法中已永斷絕。由彼絕故當來苦道更不復轉。由此因果永滅盡故。即名苦邊。更無所餘無上無勝。此中若入聖諦現觀。若離障礙。若為證得速疾通慧。作意思惟諸歡喜事。若修習如所得道。若證得極清凈道及果功德。如是名為出世間一切種清凈。又此出世間一切種清凈義。廣說應知如所說相。除此更無若過若增。如是若先所說世間一切種清凈。若此所說出世間一切種清凈。
總略為一說名修果。如是如先所說。若修處所若修因緣。若修瑜伽若修果。一切總說為修所成地。
瑜伽師地論卷第二十 大正藏第 30 冊 No. 1579 瑜伽師
【現代漢語翻譯】 現代漢語譯本：此外，發起修行時還會出現各種染污的過失。如果永遠不與這十種過失相應，只有最後一生所維持，第二世的身體畢竟不會再產生，最終安住在最寂靜的涅槃境界中。一切有情，乃至上生到第一有（最高的天界）的有情，對於他們所有的一切有情來說，都是最殊勝的。因此，這被稱為安住在聖者所安住的地方，因為它能夠遠離這十種過失，並且能夠安住在聖者所安住的地方，所以被稱為功德。此外，無論是那個果位，還是最清凈的道路，還是那個功德，所有這些都可以總括地稱為證得了極清凈的道路以及果位的功德。並且，這種證得極清凈的道路以及果位功德的意義，應該像所說的那樣廣泛地瞭解，除了這些之外，再也沒有任何超出或增加的。如果獲得了這樣最上的無學聖法，那麼與這種聖法相應的心，對於美妙的五欲（色、聲、香、味、觸）會極為厭惡，因為沒有異熟果報，所以以後不會再繼續。如果世間的心雖然已經斷除，但仍然可以現行，那麼它在以後的時候會自然而然地滅亡。此外，煩惱之道和後有業道，在現在這一生中已經永遠斷絕。由於它們的斷絕，未來的苦道也不會再運轉。由於這種因果永遠滅盡，所以就叫做苦的邊際，再也沒有什麼更高或更殊勝的了。這裡面，無論是進入聖諦的現觀，還是遠離障礙，還是爲了證得快速的智慧，作意思惟各種歡喜的事情，還是修習所獲得的道路，還是證得極清凈的道路以及果位的功德，這些都叫做超世間的一切種清凈。並且，這種超世間的一切種清凈的意義，應該像所說的那樣廣泛地瞭解，除了這些之外，再也沒有任何超出或增加的。像這樣，無論是先前所說的世間的一切種清凈，還是現在所說的超世間的一切種清凈， 總括起來說，就叫做修行的果報。像這樣，像先前所說的，無論是修行的處所，還是修行的因緣，還是修行的瑜伽，還是修行的果報，所有這些總括起來說，就叫做修行所成就的地。 《瑜伽師地論》卷第二十 大正藏第 30 冊 No. 1579 瑜伽師
【English Translation】 English version: Furthermore, there are faults associated with the arising of defilements in the practice of cultivation. If one is never associated with these ten faults, and is sustained only by the final body, then a second, subsequent body will definitely not arise. One will ultimately abide in the most tranquil realm of Nirvana. All sentient beings, even those born into the highest realm of existence (the highest heaven), are surpassed by such a being. Therefore, it is said to dwell in the abode of the noble ones, because it can stay away from the ten faults and abide in the place where the noble ones dwell, hence it is called merit. Moreover, whether it is that fruit, or the purest path, or that merit, all of these can be collectively called the attainment of the extremely pure path and the merit of the fruit. And the meaning of this attainment of the extremely pure path and the merit of the fruit should be understood extensively as described; there is nothing more or less than this. If one attains such supreme, non-learning noble dharmas, then the mind associated with these noble dharmas will be extremely averse to the wonderful five desires (form, sound, smell, taste, and touch), because there is no resultant retribution, so there will be no further continuation. If the worldly mind, although already severed, can still manifest, then it will naturally cease at a later time. Furthermore, the path of afflictions and the path of karma leading to future existence have been completely cut off in this present life. Because of their severance, the path of suffering in the future will no longer turn. Because of the eternal extinction of this cause and effect, it is called the end of suffering; there is nothing higher or more supreme. Herein, whether it is entering the direct realization of the noble truths, or being free from obstacles, or contemplating joyful things with the intention of attaining swift wisdom, or cultivating the path that has been attained, or attaining the extremely pure path and the merit of the fruit, these are all called the complete purity of all kinds of things beyond the world. And the meaning of this complete purity of all kinds of things beyond the world should be understood extensively as described; there is nothing more or less than this. Thus, whether it is the complete purity of all kinds of things in the world as previously described, or the complete purity of all kinds of things beyond the world as described now, collectively, it is called the fruit of cultivation. Thus, as previously described, whether it is the place of cultivation, or the conditions for cultivation, or the yoga of cultivation, or the fruit of cultivation, all of these collectively are called the ground accomplished by cultivation. Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), Scroll 20 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācāra
地論
瑜伽師地論卷第二十一
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三初瑜伽處種姓地第一
如是已說修所成地。云何聲聞地。一切聲聞地總嗢拖南曰。
若略說此地 姓等數取趣 如應而安立 世間出世間 此地略有三 謂種姓趣入 及出離想地 是說為聲聞
云何種姓地。謂嗢拖南曰。
若略說一切 種姓地應知 謂自性安立 諸相數取趣
謂若種姓自性。若種姓安立。若住種姓者所有諸相。若住種姓補特伽羅。如是一切總略為一名種姓地。
云何種姓。謂住種姓補特伽羅。有種子法由現有故。安住種姓補特伽羅。若遇勝緣便有堪任便有勢力。于其涅槃能得能證。問此種姓名有何差別。答或名種子或名為界或名為性。是名差別。問今此種姓以何為體。答附在所依有如是相。六處所攝。從無始世展轉傳來法爾所得。於此立有差別之名。所謂種姓種子界性。是名種姓。
云何種姓安立。謂應問言。今此種姓為當言細為當言粗。應答言細。何以故。由此種子未能與果未習成果故名為細。若已與果已習成果。爾時種姓若種若果俱說名粗。
問如是種姓當言墮一相續墮多相續。答當言墮一相續。所以者何。若法
【現代漢語翻譯】 現代漢語譯本 《瑜伽師地論》第二十一卷 彌勒菩薩說 三藏法師玄奘奉詔翻譯 本地分中聲聞地第十三初瑜伽處種姓地第一 如上已經講述了修所成地。什麼是聲聞地呢？所有聲聞地的總綱是： 簡略地說，此地包括：種姓、等數、數取趣（Pudgala，補特伽羅，指人）， 如其所應地安立世間和出世間。 此地略有三種：即種姓地、趣入地、 以及出離想地，這就是所說的聲聞地。 什麼是種姓地呢？總綱是： 簡略地說，關於種姓地，應當瞭解： 即自性安立、諸相、數取趣（Pudgala，補特伽羅，指人）。 所謂種姓的自性，種姓的安立，安住于種姓者所具有的各種相，安住于種姓的補特伽羅（Pudgala，補特伽羅，指人）。所有這些總括起來，名為種姓地。 什麼是種姓？是指安住于種姓的補特伽羅（Pudgala，補特伽羅，指人），具有種子法，由於這種種子法的存在，安住于種姓的補特伽羅（Pudgala，補特伽羅，指人），如果遇到殊勝的因緣，便具有能力和勢力，能夠獲得和證得涅槃。問：這種姓在名稱上有什麼差別？答：或者稱為種子，或者稱為界，或者稱為性，這些都是名稱上的差別。問：現在的種姓以什麼為本體？答：附著在所依之上，具有這樣的相，被六處所攝，從無始以來輾轉相傳，自然而然地獲得。對此設立不同的名稱，即種姓、種子、界、性，這就是種姓。 什麼是種姓安立？應該這樣問：現在的種姓，應該說是細微的還是粗大的？應該回答說是細微的。為什麼呢？因為這種子尚未產生結果，尚未習得成果，所以稱為細微。如果已經產生結果，已經習得成果，那時種姓，無論是種還是果，都可以說是粗大的。 問：這樣的種姓，應該說屬於一個相續還是多個相續？答：應該說屬於一個相續。為什麼呢？如果法
【English Translation】 English version Yogācārabhūmi-śāstra, Volume 21 Said by Bodhisattva Maitreya Translated under imperial order by the Tripiṭaka Master Xuanzang The first of the thirteenth Śrāvakabhūmi, the first Yoga place, the Gotrabhūmi in the Local Section As has been said above about the Bhūmi achieved through cultivation, what is the Śrāvakabhūmi? The summary of all Śrāvakabhūmis is as follows: In brief, this Bhūmi includes Gotra (lineage), equal numbers, Pudgala (individuals), Establishing the mundane and supramundane as appropriate. This Bhūmi has roughly three aspects: namely, Gotrabhūmi, entry, and the Bhūmi of the perception of detachment; this is what is called Śrāvakabhūmi. What is Gotrabhūmi? The summary is: In brief, regarding Gotrabhūmi, it should be understood: Namely, the establishment of self-nature, characteristics, and Pudgala (individuals). That is, the self-nature of Gotra, the establishment of Gotra, all the characteristics possessed by those who abide in Gotra, and the Pudgala (individuals) who abide in Gotra. All of these together are called Gotrabhūmi. What is Gotra? It refers to the Pudgala (individuals) who abide in Gotra, possessing seed-dharmas. Due to the existence of these seeds, the Pudgala (individuals) who abide in Gotra, if they encounter excellent conditions, will have the capacity and power to attain and realize Nirvāṇa. Question: What are the differences in the names of this Gotra? Answer: It is sometimes called 'seed,' sometimes called 'dhātu (element),' and sometimes called 'nature.' These are the differences in names. Question: What is the substance of this Gotra now? Answer: It is attached to the support and has such characteristics, encompassed by the six sense bases, transmitted from beginningless time, naturally obtained. Different names are established for this, namely Gotra, seed, dhātu (element), and nature; this is Gotra. What is the establishment of Gotra? One should ask: Should this Gotra be said to be subtle or coarse? The answer should be subtle. Why? Because this seed has not yet produced a result, nor has it acquired an accomplishment, so it is called subtle. If it has already produced a result and has acquired an accomplishment, then Gotra, whether it is the seed or the result, can be said to be coarse. Question: Should such Gotra be said to belong to one continuum or multiple continua? Answer: It should be said to belong to one continuum. Why? If a dharma
異相俱有而轉。見彼各別種種相續種種流轉。如是種子非於六處有別異相。即于如是種類分位六處殊勝。從無始世展轉傳來法爾所得。有如是想及以言說。謂為種姓種子界性。是故當言墮一相續。
問若住種姓補特伽羅有涅槃法。此住種姓有涅槃法補特伽羅。何因緣故有涅槃法。而前際來長時流轉不般涅槃。答四因緣故不般涅槃。何等為四。一生無暇故。二放逸過故。三邪解行故。四有障過故。云何生無暇。謂如有一生於邊國及以達須蔑戾車中。四眾賢良正至善士不往游涉。是名生無暇。云何放逸過。謂如有一雖生中國或非達須非蔑戾車。四眾賢良正至善士皆往游涉。而生貴家財寶具足。于諸妙欲耽著受用。不見過患不知出離。是名放逸過。云何邪解行。謂如有一雖生中國。乃至廣說而有外道種種惡見。謂起如是見立如是論。無有施與廣說乃至我自了知無諸後有。復由如是外道見故。不值諸佛出現世間。無諸善友說正法者。是名邪解行。云何有障過。謂如有一雖生中國。廣說如前亦值諸佛出現於世。遇諸善友說正法者。而性愚鈍頑騃無知。又復瘖啞以手代言。無力能了善說惡說所有法義。或復造作諸無間業。或復長時起諸煩惱。是名有障過。如是名為四種因緣。由此因緣故雖有般涅槃法而不般涅槃。彼若值遇諸
【現代漢語翻譯】 現代漢語譯本：各種不同的現象同時存在並相互轉化。看到它們各自不同的連續狀態和流轉變化。這些種子在六處（眼、耳、鼻、舌、身、意）並沒有本質上的區別。只是在這種類別的不同階段，六處才顯得特殊。從無始以來，輾轉相傳，自然而然地被認為是種姓、種子、界性和本性。因此，應當說它們屬於同一個連續體。
問：如果安住于種姓的補特伽羅（指人）具有涅槃（寂滅）的性質，那麼，為什麼這些具有涅槃性質、安住于種姓的補特伽羅，在前世漫長的流轉中，沒有證得涅槃呢？ 答：有四種原因導致他們沒有證得涅槃。哪四種呢？一是生無暇，二是放逸過，三是邪解行，四是有障過。 什麼是生無暇呢？比如，有人出生在邊遠地區，或者達須（Dāśa，指盜賊）或蔑戾車（Mleccha，指野蠻人）之中，四眾（比丘、比丘尼、優婆塞、優婆夷）賢良、正直、善良的人不會前往這些地方。這叫做生無暇。 什麼是放逸過呢？比如，有人雖然出生在中土，或者不是達須或蔑戾車，四眾賢良、正直、善良的人都會前往這些地方，而且出生在富貴之家，擁有充足的財富，沉溺於各種妙欲的享受，看不到其中的過患，也不知道如何出離。這叫做放逸過。 什麼是邪解行呢？比如，有人雖然出生在中土，乃至（像前面所說的那樣），卻持有外道的各種邪惡見解，認為：『沒有佈施』，乃至（像前面所說的那樣），『我自己了知沒有來世』。又因為這些外道見解，無法遇到諸佛出現在世間，沒有善友為他們宣說正法。這叫做邪解行。 什麼是有障過呢？比如，有人雖然出生在中土，（像前面所說的那樣），也遇到了諸佛出現在世間，遇到了善友為他們宣說正法，但是天性愚鈍、頑固、無知，或者又是聾啞人，只能用手勢來表達，沒有能力理解善說和惡說的一切法義，或者造作了諸種無間業（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），或者長期生起各種煩惱。這叫做有障過。像這樣就是四種因緣，由於這些因緣，即使具有證得涅槃的性質，也無法證得涅槃。如果他們遇到諸...
【English Translation】 English version: Different appearances exist together and transform. One sees their respective distinct continuities and various transmutations. These seeds do not have essentially different appearances in the six places (eye, ear, nose, tongue, body, and mind). It is only in the different stages of these categories that the six places appear distinct. From beginningless time, transmitted through successive generations, it is naturally regarded as lineage, seed, nature, and essence. Therefore, it should be said that they belong to the same continuum.
Question: If a pudgala (person) abiding in a gotra (lineage, seed) possesses the nature of nirvana (cessation), then why have these pudgalas with the nature of nirvana, abiding in a gotra, not attained nirvana in their long transmigrations from the past? Answer: There are four reasons why they have not attained nirvana. What are the four? First, lack of favorable circumstances (aksanas); second, the fault of negligence (pramada); third, wrong understanding and practice (mithya-drishti); fourth, the fault of obstructions (avarana). What is lack of favorable circumstances? For example, someone is born in a border region, or among the Dasas (thieves) or Mlecchas (barbarians), where the virtuous, upright, and good people of the four assemblies (monks, nuns, laymen, and laywomen) do not travel. This is called lack of favorable circumstances. What is the fault of negligence? For example, someone, although born in the central lands, or not among the Dasas or Mlecchas, where the virtuous, upright, and good people of the four assemblies do travel, and is born into a noble family with abundant wealth, indulging in the enjoyment of various sensual pleasures, does not see the faults in them and does not know how to escape. This is called the fault of negligence. What is wrong understanding and practice? For example, someone, although born in the central lands, and so on (as mentioned before), holds various evil views of external paths, thinking: 'There is no giving,' and so on (as mentioned before), 'I myself know that there is no afterlife.' And because of these external views, they cannot encounter the Buddhas appearing in the world, and there are no good friends to proclaim the Dharma to them. This is called wrong understanding and practice. What is the fault of obstructions? For example, someone, although born in the central lands, (as mentioned before), and also encounters the Buddhas appearing in the world, and encounters good friends proclaiming the Dharma to them, but is by nature dull, stubborn, and ignorant, or is deaf and mute, only able to express themselves with gestures, and has no ability to understand the meaning of all the Dharma that is well-spoken and ill-spoken, or commits the five heinous crimes (anantarya), or constantly generates various afflictions. This is called the fault of obstructions. These are the four causes, and because of these causes, even if they possess the nature of attaining nirvana, they cannot attain nirvana. If they encounter the...
佛出世聽聞正法。獲得隨順教授教誡。無彼因緣爾時方能善根成熟。漸次乃至得般涅槃。無涅槃法補特伽羅住決定聚。彼若遇緣若不遇緣。遍一切種畢竟不能得般涅槃。
問何等名為涅槃法緣。而言闕故無故不會遇故不般涅槃。答有二種緣。何等為二。一勝二劣。
云何勝緣。謂正法增上他音。及內如理作意。云何劣緣。謂此劣緣乃有多種。謂若自圓滿若他圓滿。若善法欲。若正出家。若戒律儀。若根律儀。若於食知量。若初夜后夜常勤修習覺寤瑜伽。若正知而住。若樂遠離。若清凈諸蓋若依三摩地。
云何自圓滿。謂善得人身。生於聖處。諸根無缺。勝處凈信。離諸業障。云何名為善得人身。謂如有一生人同分。得丈夫身男根成就。或得女身。如是名為善得人身。云何名為生於聖處。謂如有一生於中國廣說如前。乃至善士皆往游涉。如是名為生於聖處。云何名為諸根無缺。謂如有一性不愚鈍。亦不頑騃又不瘖啞。乃至廣說支節無減。彼由如是支節無缺耳無缺等。能于善品精勤修集。如是名為諸根無缺。云何名為勝處凈信。謂如有一于諸如來正覺所說法毗奈耶得凈信心。如是名為勝處凈信。言勝處者。謂諸如來正覺所說法毗奈耶。能生一切世出世間白凈法故。此中所起前行增上諸清凈信。名勝處凈
【現代漢語翻譯】 現代漢語譯本： 佛陀出世，聽聞正法，獲得隨順教授教誡，沒有這些因緣，那時才能善根成熟，漸次乃至得到般涅槃（涅槃，佛教術語，指熄滅煩惱，達到解脫的境界）。沒有涅槃法的補特伽羅（補特伽羅，佛教術語，指人或眾生）住在決定聚（決定聚，佛教術語，指決定會證得涅槃的群體）中，他們如果遇到因緣或者不遇到因緣，無論如何都不能得到般涅槃。
問：什麼叫做涅槃法緣？因為缺少、沒有、不會遇到這些因緣，所以不能般涅槃。答：有兩種因緣，哪兩種？一是殊勝的，二是低劣的。
什麼是殊勝的因緣？是指正法增上的他音（他音，指從他人處聽聞的正法），以及內心的如理作意（如理作意，指如理如法地思考和觀察）。什麼是低劣的因緣？這種低劣的因緣有很多種，包括自身的圓滿、他人的圓滿、對善法的慾望、正確的出家、戒律的儀軌、根律儀（根律儀，指守護六根，防止其受外境誘惑）、飲食知量（飲食知量，指適量飲食）、初夜后夜經常勤奮地修習覺寤瑜伽（覺寤瑜伽，指保持清醒和警覺的修行）、正知而住（正知而住，指以正念和智慧安住于當下）、樂於遠離（樂於遠離，指喜歡遠離喧囂和煩惱）、清凈各種蓋障（蓋障，指覆蓋和障礙修行的煩惱），以及依靠三摩地（三摩地，指禪定，精神集中和統一的狀態）。
什麼叫做自身的圓滿？是指善於得到人身，生在聖地，諸根沒有殘缺，在殊勝的地方有清凈的信心，遠離各種業障。什麼叫做善於得到人身？是指有人生在人類的同類中，得到丈夫身，男根成就，或者得到女身，這就叫做善於得到人身。什麼叫做生在聖地？是指有人生在中國，詳細的解釋如前所述，乃至善人都前往遊歷涉足的地方，這就叫做生在聖地。什麼叫做諸根沒有殘缺？是指有人天性不愚鈍，也不癡呆，也不瘖啞，乃至詳細的解釋如前所述，肢體沒有殘缺。他們因為這樣肢體沒有殘缺，耳朵沒有殘缺等等，能夠對善品精勤地修習，這就叫做諸根沒有殘缺。什麼叫做在殊勝的地方有清凈的信心？是指有人對於諸如來正覺所說的法和毗奈耶（毗奈耶，佛教術語，指戒律）得到清凈的信心，這就叫做在殊勝的地方有清凈的信心。所說的殊勝的地方，是指諸如來正覺所說的法和毗奈耶，能夠產生一切世間和出世間的清凈法，因此這裡所產生的前行增上的各種清凈的信心，叫做殊勝的地方的清凈的信心。
【English Translation】 English version: The Buddha appeared in the world, heard the true Dharma, and received instructions and precepts accordingly. Without these conditions, one could then mature their roots of goodness, gradually progressing until attaining Parinirvana (Parinirvana, a Buddhist term referring to the complete cessation of suffering and the attainment of liberation). A Pudgala (Pudgala, a Buddhist term referring to a person or sentient being) without the Dharma of Nirvana, dwelling in the determined group (determined group, a Buddhist term referring to the group destined to attain Nirvana), whether they encounter conditions or not, will ultimately be unable to attain Parinirvana in any way.
Question: What are the conditions for the Dharma of Nirvana? Because of the lack, absence, or non-encounter of these conditions, one cannot attain Parinirvana. Answer: There are two kinds of conditions. What are the two? One is superior, and the other is inferior.
What are the superior conditions? They refer to the enhanced sound of the true Dharma (sound of the true Dharma, referring to hearing the true Dharma from others) and internal rational reflection (rational reflection, referring to thinking and observing in accordance with the Dharma). What are the inferior conditions? These inferior conditions are of many kinds, including one's own completeness, the completeness of others, the desire for good Dharma, proper renunciation, the discipline of precepts, sense restraint (sense restraint, referring to guarding the six senses to prevent them from being tempted by external objects), knowing moderation in food (knowing moderation in food, referring to eating in moderation), constantly diligently practicing the yoga of wakefulness during the early and late nights (yoga of wakefulness, referring to the practice of staying awake and alert), abiding with right knowledge (abiding with right knowledge, referring to dwelling in the present with mindfulness and wisdom), delighting in solitude (delighting in solitude, referring to enjoying being away from noise and troubles), purifying various hindrances (hindrances, referring to the afflictions that cover and obstruct practice), and relying on Samadhi (Samadhi, referring to meditation, a state of mental concentration and unification).
What is one's own completeness? It refers to being fortunate enough to obtain a human body, being born in a sacred place, having complete faculties, having pure faith in a superior place, and being free from various karmic obstacles. What is meant by being fortunate enough to obtain a human body? It refers to someone being born among humans, obtaining a male body with complete male organs, or obtaining a female body. This is called being fortunate enough to obtain a human body. What is meant by being born in a sacred place? It refers to someone being born in China, as explained in detail earlier, even to places where virtuous people travel and frequent. This is called being born in a sacred place. What is meant by having complete faculties? It refers to someone who is not inherently dull, nor idiotic, nor mute, as explained in detail earlier, with no missing limbs. Because they have complete limbs, no missing ears, etc., they can diligently cultivate good qualities. This is called having complete faculties. What is meant by having pure faith in a superior place? It refers to someone having pure faith in the Dharma and Vinaya (Vinaya, a Buddhist term referring to the code of conduct) taught by the Tathagatas (Tathagatas, meaning 'the thus-gone ones', referring to the Buddhas) and Rightly Enlightened Ones. This is called having pure faith in a superior place. The so-called superior place refers to the Dharma and Vinaya taught by the Tathagatas and Rightly Enlightened Ones, which can generate all pure Dharmas, both worldly and otherworldly. Therefore, the preliminary and enhanced pure faith that arises here is called pure faith in a superior place.
信。能除一切所有煩惱垢穢濁故。云何名為離諸業障。謂能遠離五無間業。所謂于彼害母害父害阿羅漢破和合僧于如來所噁心出血。隨一所有無間業障。于現法中不作不行。如是名為離諸業障。若有於此五無間業造作增長。于現法中竟不能轉得般涅槃生起聖道。故約彼說離諸業障。唯由如是五種支分自體圓滿。是故說此名自圓滿。云何他圓滿。謂諸佛出世。說正法教。法教久住。法住隨轉。他所哀愍。云何名為諸佛出世。謂如有一普於一切諸有情類。起善利益增上意樂。修習多千難行苦行。經三大劫阿僧企耶。積集廣大福德智慧二種資糧。獲得最後上妙之身。安坐無上勝菩提座。斷除五蓋。於四念住善住其心。修三十七菩提分法。現證無上正等菩提。如是名為諸佛出世。過去未來現在諸佛。皆由如是名為出世。云何名為說正法教。謂即如是諸佛世尊出現於世。哀愍一切諸聲聞故。依四聖諦宣說真實苦集滅道無量法教。所謂。契經應頌。記別諷誦。自說因緣。譬喻本事。本生方廣。希法論議。如是名為說正法教。諸佛世尊及聖弟子。一切正士皆乘此法而得出離。然後為他宣說稱讚。是故說此名為正法宣說。此故名正法教。云何名為法教久住。謂說正法已轉法輪已。乃至世尊壽量久住。及涅槃后經爾所時。正行未減正法未
隱。如是名為正法久住。如是久住當知說彼勝義正法作證道理。云何名為法住隨轉。謂即如是證正法者。了知有力能證如是正法眾生。即如所證隨轉隨順教授教誡。如是名為法住隨轉。云何名為他所哀愍。他謂施主。彼於行者起哀愍心。惠施隨順凈命資具。所謂如法衣服飲食諸坐臥具病緣醫藥。如是名為他所哀愍。云何善法欲。謂如有一或從佛所或弟子所。聞正法已獲得凈信。得凈信已應如是學。在家煩擾若居塵宇。出家閑曠猶處虛空。是故我今應舍一切妻子眷屬財谷珍寶。于善說法毗奈耶中。正舍家法趣于非家。既出家已勤修正行令得圓滿。于善法中生如是欲名善法欲。云何正出家。謂即由此勝善法欲增上力故。白四羯磨受具足戒。或受勞策所學尸羅是名正出家。云何戒律儀謂彼如是正出家已。安住具戒堅牢防護。別解律儀軌則所行皆得圓滿。于微小罪見大怖畏。受學一切所有學處。是名戒律儀。云何根律儀。謂即依此尸羅律儀。守護正念修常委念。以念防心行平等位。眼見色已而不取相不取隨好。恐依是處由不修習眼根律儀防護而住其心。漏泄所有貪憂惡不善法。故即于彼修律儀行防護眼根。依于眼根修律儀行。如是行者。耳聞聲已鼻嗅香已舌嘗味已身覺觸已意了法已。而不取相不取隨好。恐依是處由不修習意根
【現代漢語翻譯】 現代漢語譯本： 隱沒。這樣稱為正法久住。像這樣久住，應當知道這是在宣說以殊勝的意義來作證正法的道理。什麼叫做『法住隨轉』呢？就是說，像這樣證得正法的人，了知有能力證得像這樣的正法的眾生，就按照自己所證得的，隨順地教授和教誡他們。這樣稱為『法住隨轉』。什麼叫做『他所哀愍』呢？『他』指的是施主。施主對於修行者生起哀憐之心，惠施隨順清凈生活的資具，也就是如法的衣服、飲食、各種坐臥用具、生病時的醫藥。這樣稱為『他所哀愍』。什麼叫做『善法欲』呢？就是說，如果有人從佛（Buddha）那裡或者從佛的弟子那裡，聽聞了正法以後，獲得了清凈的信心。得到了清凈的信心以後，應當這樣學習：在家生活有很多煩擾，好像居住在塵土之中；出家生活清凈空曠，好像身處虛空之中。所以，我現在應當捨棄一切妻子、眷屬、財物、穀物、珍寶，在善於說法的毗奈耶（Vinaya，戒律）中，正式捨棄家庭生活，走向非家庭生活。既然已經出家，就要勤奮地修正修行，使之得到圓滿。對於善法生起像這樣的願望，叫做『善法欲』。什麼叫做『正出家』呢？就是憑藉這種殊勝的善法欲的強大力量，通過白四羯磨（bái sì jiémó，一種出家儀式）受持具足戒，或者受持勞策（láo cè，沙彌戒）所學的尸羅（śīla，戒律），這叫做『正出家』。什麼叫做『戒律儀』呢？就是說，他像這樣正式出家以後，安住在具足戒中，堅固地防護自己，別解脫律儀（bié jiětuō lǜyí，又稱波羅提木叉）的軌則和行為都能夠圓滿，對於微小的罪過也看到很大的恐怖，受持學習一切所有的學處。這叫做『戒律儀』。什麼叫做『根律儀』呢？就是依靠這種尸羅律儀（śīla lǜyí，戒律），守護正念，修習經常性的專注。用正念來防止心識的活動，使其處於平等的狀態。眼睛看到外色以後，不執取它的表相，也不執取它的細微之處。恐怕因為不修習眼根的律儀防護而安住，導致內心泄露所有貪婪、憂愁、邪惡的不善之法，所以就在那裡修習律儀行，防護眼根。依靠眼根修習律儀行。像這樣修行的人，耳朵聽到聲音以後，鼻子嗅到香味以後，舌頭嚐到味道以後，身體感覺到觸覺以後，意識了知法以後，都不執取它的表相，也不執取它的細微之處。恐怕因為不修習意根
【English Translation】 English version: Obscuration. This is called the long abiding of the true Dharma. Knowing this long abiding, one should understand the principle of attesting to the supreme meaning of the true Dharma. What is called 'the abiding and following of the Dharma'? It means that those who have attested to the true Dharma, knowing that there are sentient beings capable of attesting to such true Dharma, then according to what they have attested to, they accordingly teach and instruct them. This is called 'the abiding and following of the Dharma'. What is called 'being pitied by others'? 'Others' refers to the benefactors. They develop a compassionate mind towards the practitioners, bestowing upon them the requisites for a pure life, such as proper clothing, food, various sitting and sleeping arrangements, and medicine for illnesses. This is called 'being pitied by others'. What is called 'wholesome desire'? It means that if someone, having heard the true Dharma from the Buddha (Buddha) or from the Buddha's disciples, obtains pure faith. Having obtained pure faith, they should learn in this way: the life of a householder is full of disturbances, like living in dust; the life of a renunciate is pure and spacious, like being in empty space. Therefore, I should now abandon all wives, relatives, wealth, grains, and treasures, and within the Vinaya (Vinaya, monastic discipline) where the Dharma is well taught, formally renounce the household life and go forth into homelessness. Having gone forth, I should diligently cultivate the correct practice to bring it to perfection. Generating such a desire for wholesome Dharma is called 'wholesome desire'. What is called 'rightful renunciation'? It is by the powerful force of this supreme wholesome desire, through the white four karmas (bái sì jiémó, a kind of ordination ritual), receiving the full ordination, or receiving the śīla (śīla, precepts) learned in the śrāmaṇera (śrāmaṇera, novice monk) precepts, this is called 'rightful renunciation'. What is called 'discipline of precepts'? It means that after he has formally renounced in this way, he abides in the precepts, firmly protecting himself, and the rules and conduct of the Prātimokṣa (bié jiětuō lǜyí, also known as the code of individual liberation) are all fulfilled. He sees great fear in even the smallest offenses, and he undertakes to learn all the training rules. This is called 'discipline of precepts'. What is called 'sense restraint'? It is relying on this śīla (śīla, precepts), guarding mindfulness, cultivating constant attentiveness. Using mindfulness to prevent the activities of the mind, keeping it in a state of equanimity. When the eye sees a form, he does not grasp at its appearance, nor does he grasp at its details. Fearing that by not practicing the restraint of the eye faculty and abiding without protection, his mind will leak out all greed, sorrow, evil, and unwholesome dharmas, therefore he cultivates the practice of restraint there, protecting the eye faculty. Relying on the eye faculty, he cultivates the practice of restraint. In this way, when a practitioner hears a sound, smells a fragrance, tastes a flavor, feels a touch, or cognizes a dharma, he does not grasp at its appearance, nor does he grasp at its details. Fearing that by not practicing the restraint of the mind faculty
律儀防護而住其心。漏泄所有貪憂惡不善法。故即于彼修律儀行防護意根。依于意根修律儀行。是名根律儀。云何于食知量。謂彼如是守諸根已。以正思擇食于所食。不為倡蕩不為憍逸。不為飾好不為端嚴。食于所食然食所食為身安住為暫支援。為除飢渴為攝梵行為斷故受為令新受當不更生。為當存養力樂無罪安隱而住。如是名為于食知量。云何初夜后夜常勤修習覺寤瑜伽。謂彼如是食知量已。于晝日分經行宴坐二種威儀。從順障法凈修其心。于初夜分經行宴坐二種威儀。從順障法凈修其心。過此分已出住處外洗濯其足。右脅而臥重累其足住光明想。正念正知思惟起想。于夜後分速疾覺寤。經行宴坐二種威儀。從順障法凈修其心。如是名為初夜后夜常勤修習覺寤瑜伽。云何正知而住。謂彼如是常勤修習覺寤瑜伽已。若往若來正知而住。若睹若瞻正知而住。若屈若伸正知而住。持僧伽胝及以衣缽正知而住。若食若飲若啖若嘗正知而住。若行若住若坐若臥正知而住。于覺寤時正知而住。若語若默正知而住。如解勞睡時正知而住。如是名為正知而住。云何樂遠離。謂由如是所修善法。無倒修治初業地已。遠離一切臥具貪著。住阿練若。樹下空室。山谷峰穴。草藉迥露。冢間林藪。虛曠平野。邊際臥具。是名樂遠離。云何清凈
【現代漢語翻譯】 現代漢語譯本： 以律儀（Vinaya）防護而住其心，防止所有貪婪、憂愁、邪惡和不善之法的泄漏。因此，就在那方面修習律儀之行，防護意根（Manas-indriya）。依靠意根修習律儀之行，這叫做根律儀（Indriya-samvara）。 什麼叫做于食知量？就是說，像他那樣守護諸根之後，以正確的思考來食用所食之物，不是爲了放蕩，不是爲了驕逸，不是爲了裝飾，不是爲了端莊。食用所食之物，只是爲了身體的安住，爲了暫時的支援，爲了消除飢渴，爲了攝取梵行（Brahmacarya），爲了斷除過去的感受，爲了使新的感受不再產生，爲了能夠存養體力，快樂無罪，安穩而住。這叫做于食知量（Bhojanemattaññuta）。 什麼叫做初夜后夜常勤修習覺寤瑜伽？就是說，像他那樣于食知量之後，在白天的時段里，通過經行（Cankama）和宴坐（Nisajja）這兩種威儀，從順於障礙之法中清凈他的心。在初夜的時段里，通過經行和宴坐這兩種威儀，從順於障礙之法中清凈他的心。過了這個時段之後，走出住處外面，洗滌他的腳，右脅而臥，雙腳重疊，保持光明之想，正念正知，思維起想。在後夜的時段里，迅速地覺醒，通過經行和宴坐這兩種威儀，從順於障礙之法中清凈他的心。這叫做初夜后夜常勤修習覺寤瑜伽（Jagariya-yoga）。 什麼叫做正知而住？就是說，像他那樣常常勤奮地修習覺寤瑜伽之後，無論是往還是來，都正知而住；無論是看還是瞻，都正知而住；無論是屈還是伸，都正知而住；拿著僧伽胝（Sanghati）以及衣缽（Patra），都正知而住；無論是吃還是喝，無論是啖還是嘗，都正知而住；無論是行還是住，無論是坐還是臥，都正知而住；在覺醒的時候，都正知而住；無論是說還是默，都正知而住；像從疲勞睡眠中醒來時，都正知而住。這叫做正知而住（Sampajañña）。 什麼叫做樂遠離？就是說，由於像這樣所修的善法，沒有顛倒地修治了初步的業地之後，遠離一切臥具的貪著，住在阿練若（Aranya），樹下，空室，山谷，峰穴，草藉，迥露，冢間，林藪，虛曠平野，邊際臥具。這叫做樂遠離（Paviveka）。 什麼叫做清凈？
【English Translation】 English version: Dwelling with the restraint of the precepts (Vinaya), guarding his mind, preventing the leakage of all greed, sorrow, evil, and unwholesome states. Therefore, he cultivates the practice of precepts in that regard, guarding the faculty of mind (Manas-indriya). Relying on the faculty of mind, he cultivates the practice of precepts. This is called restraint of the senses (Indriya-samvara). What is knowing moderation in eating? It is that, having guarded the senses in this way, he partakes of food with proper reflection, not for amusement, not for intoxication, not for adornment, not for beautification. He partakes of food only for the maintenance of the body, for temporary support, for the cessation of hunger and thirst, for the practice of the holy life (Brahmacarya), in order to eliminate old feelings and so that new feelings will not arise, and so that he may maintain strength, blamelessness, and dwell in comfort. This is called knowing moderation in eating (Bhojanemattaññuta). What is constantly cultivating the practice of wakefulness (Jagariya-yoga) during the first and last watches of the night? It is that, having known moderation in eating in this way, during the daytime he purifies his mind from obstructive states through the two postures of walking (Cankama) and sitting (Nisajja). During the first watch of the night, he purifies his mind from obstructive states through the two postures of walking and sitting. After this period, he goes outside his dwelling, washes his feet, lies down on his right side, overlapping his feet, maintaining the thought of light, mindful and aware, reflecting on the thought of arising. During the last watch of the night, he quickly awakens, and purifies his mind from obstructive states through the two postures of walking and sitting. This is called constantly cultivating the practice of wakefulness during the first and last watches of the night. What is dwelling with full awareness (Sampajañña)? It is that, having constantly cultivated the practice of wakefulness in this way, whether going or coming, he dwells with full awareness; whether looking or gazing, he dwells with full awareness; whether contracting or extending, he dwells with full awareness; holding the Sanghati (Sanghati) and the alms bowl (Patra), he dwells with full awareness; whether eating or drinking, whether chewing or tasting, he dwells with full awareness; whether walking or standing, whether sitting or lying down, he dwells with full awareness; when awake, he dwells with full awareness; whether speaking or silent, he dwells with full awareness; like when waking from weariness and sleep, he dwells with full awareness. This is called dwelling with full awareness. What is delighting in solitude (Paviveka)? It is that, due to the wholesome practices cultivated in this way, having properly cultivated the initial grounds of practice without perversion, he abandons attachment to all bedding and dwells in the Aranya (Aranya), at the foot of a tree, in an empty dwelling, in a mountain valley, in a mountain cave, on a grass mat, in the open air, in a cemetery, in a forest grove, in a desolate plain, or in a remote dwelling. This is called delighting in solitude. What is purity?
諸蓋。謂彼如是住阿練若或復樹下或空室等。於五種蓋凈修其心。所謂貪慾瞋恚惛沉睡眠掉舉惡作及以疑蓋。從彼諸蓋凈修心已。心離諸蓋安住賢善勝三摩地。如是名為清凈諸蓋。云何依三摩地。謂彼如是斷五蓋已。便能遠離心隨煩惱。遠離諸欲惡不善法。有尋有伺。離生喜樂入初靜慮具足安住。尋伺寂靜于內等凈心一趣性。無尋無伺。定生喜樂第二靜慮具足安住。遠離喜貪安住舍念。及以正知身領受樂。聖所宣說舍念具足安樂而住。第三靜慮具足安住。究竟斷樂。先斷于苦。喜憂俱沒不苦不樂。舍念清凈。第四靜慮具足安住。如是名為依。三摩地。
彼由如是漸次修行。後後轉勝轉增轉上修集諸緣。初自圓滿依三摩地以為最後。得如是心清凈鮮白。無諸瑕穢。離隨煩惱。質直堪能安住無動。若復獲得依四聖諦為令遍知永斷作證。修習他音教授教誡。便有如是堪能勢力。發生如理所引作意。及彼為先所有正見。由此便能於四聖諦入真現觀。圓滿解脫。于無餘依般涅槃界而般涅槃。
當知此中始從正見圓滿解脫。于無餘依般涅槃界而般涅槃。是名種性真實修集。從自圓滿乃至最後依三摩地。當知是名修集劣緣。若依四諦法教增上所有教授教誡他音。若如正理所引作意。當知是名修集勝緣如是名為種性安立。
【現代漢語翻譯】 現代漢語譯本 諸蓋（Nivarana，障礙）。指的是比丘住在阿練若（Araṇya，森林）或者樹下，或者空室等處所，對於五種蓋（Nivarana，障礙）清凈修習其心。這五種蓋分別是貪慾蓋（Kāmacchanda-nīvaraṇa，對感官快樂的貪求）、瞋恚蓋（Vyāpāda-nīvaraṇa，嗔恨和惡意）、惛沉睡眠蓋（Thīna-middha-nīvaraṇa，精神和身體的遲鈍）、掉舉惡作蓋（Uddhacca-kukkucca-nīvaraṇa，躁動和後悔）以及疑蓋（Vicikicchā-nīvaraṇa，懷疑）。從這些蓋中清凈其心之後，心便能遠離諸蓋，安住于賢善殊勝的三摩地（Samādhi，禪定）。這被稱為清凈諸蓋。 什麼是依三摩地（Samādhi，禪定）？指的是比丘如此斷除五蓋之後，便能遠離心的隨煩惱（Upakkilesa，雜染），遠離諸欲和惡不善法，有尋有伺（Vitakka-vicāra，粗細思考），從遠離中生出喜和樂，進入初禪（初靜慮，Jhāna）並具足安住。尋伺寂靜，內心平靜統一，無尋無伺，從定中生出喜和樂，具足安住于第二禪（第二靜慮，Jhāna）。遠離喜貪，安住于舍（Upekkhā，平靜），保持正念和正知，身體感受快樂，聖者所宣說的舍念具足，安樂而住，具足安住于第三禪（第三靜慮，Jhāna）。徹底斷除樂，先前斷除了苦，喜和憂都消失，不苦不樂，舍念清凈，具足安住于第四禪（第四靜慮，Jhāna）。這被稱為依三摩地。 比丘通過這樣漸次修行，後面的階段比前面的階段更加殊勝，更加增長，更加向上，修集各種因緣。最初從自身圓滿開始，以依三摩地作為最後階段，獲得如此清凈鮮白的心，沒有瑕疵污穢，遠離隨煩惱，正直堪能，安住不動。如果進一步獲得依四聖諦（Cattāri ariyasaccāni，四種高貴的真理）爲了完全理解、永遠斷除和作證，修習聽聞他人說法（他音）和接受教導（教授教誡），便具有這樣的堪能和力量，生起如理作意（Yoniso manasikāra，如理思維），以及以此為先導的所有正見（Sammā-diṭṭhi，正確的見解）。由此便能對四聖諦產生真實的現觀（Abhisamaya，直接的理解），圓滿解脫，在無餘依涅槃界（Anupādisesa-nibbāna-dhātu，沒有剩餘執著的涅槃狀態）中般涅槃（Parinibbāna，完全的涅槃）。 應當知道，這裡從正見圓滿到解脫，在無餘依涅槃界中般涅槃，這被稱為種性（Gotra，根性）的真實修集。從自身圓滿到最後依三摩地，應當知道這被稱為修集劣緣。如果依靠四諦法教增上的所有教授教誡和他音，如果依靠如理所引的作意，應當知道這被稱為修集勝緣。這被稱為種性的安立。
【English Translation】 English version The coverings (Nivarana). It refers to a bhikkhu dwelling in the wilderness (Araṇya, forest), or at the foot of a tree, or in an empty dwelling, purifying his mind from the five coverings (Nivarana, hindrances). These five coverings are the covering of sensual desire (Kāmacchanda-nīvaraṇa, craving for sensual pleasures), the covering of ill-will (Vyāpāda-nīvaraṇa, hatred and malice), the covering of sloth and torpor (Thīna-middha-nīvaraṇa, mental and physical sluggishness), the covering of restlessness and remorse (Uddhacca-kukkucca-nīvaraṇa, agitation and regret), and the covering of doubt (Vicikicchā-nīvaraṇa, skepticism). Having purified his mind from these coverings, his mind is able to be free from the coverings and abide in virtuous and excellent concentration (Samādhi, meditative absorption). This is called purifying the coverings. What is relying on concentration (Samādhi, meditative absorption)? It refers to a bhikkhu, having abandoned the five coverings, being able to distance himself from the defilements (Upakkilesa, impurities) that accompany the mind, to distance himself from desires and unwholesome states, with initial and sustained thought (Vitakka-vicāra, coarse and subtle thinking), born of detachment, joy and pleasure, entering and abiding in the first jhāna (first meditative absorption, Jhāna). With the stilling of initial and sustained thought, with internal serenity and unification of mind, without initial and sustained thought, born of concentration, joy and pleasure, he abides in the second jhāna (second meditative absorption, Jhāna). With the fading away of joy, he abides in equanimity (Upekkhā, balance), mindful and clearly comprehending, experiencing pleasure with the body, that of which the Noble Ones declare: 'Equanimous and mindful, he has a pleasant abiding,' he abides in the third jhāna (third meditative absorption, Jhāna). With the abandoning of pleasure and pain, with the earlier disappearance of joy and sorrow, neither-painful-nor-pleasant, purified by equanimity and mindfulness, he abides in the fourth jhāna (fourth meditative absorption, Jhāna). This is called relying on concentration. Through such gradual practice, each subsequent stage becomes more excellent, more increased, more elevated, cultivating various conditions. Initially, starting from self-perfection, with reliance on concentration as the final stage, he obtains such a pure and bright mind, without flaws or impurities, free from defilements, upright, capable, abiding without wavering. If he further obtains, relying on the Four Noble Truths (Cattāri ariyasaccāni, the four truths of the noble ones) for complete understanding, permanent abandonment, and realization, practicing listening to the teachings of others (他音) and receiving instruction (教授教誡), he possesses such capability and power, arising from appropriate attention (Yoniso manasikāra, wise reflection), and all right view (Sammā-diṭṭhi, correct understanding) that precedes it. By this, he is able to have a true direct experience (Abhisamaya, direct realization) of the Four Noble Truths, complete liberation, and attain final Nirvana (Parinibbāna, complete liberation) in the realm of Nirvana without remainder (Anupādisesa-nibbāna-dhātu, the state of Nirvana without any remaining clinging). It should be known that, here, from the perfection of right view to liberation, attaining final Nirvana in the realm of Nirvana without remainder, this is called the true cultivation of lineage (Gotra, spiritual potential). From self-perfection to the final reliance on concentration, it should be known that this is called cultivating inferior conditions. If relying on the teachings of the Four Noble Truths, all the instructions and teachings and the teachings of others, if relying on attention guided by right reasoning, it should be known that this is called cultivating superior conditions. This is called the establishment of lineage.
云何住種性者所有諸相。謂與一切無涅槃法補特伽羅諸相相違。當知即名安住種性補特伽羅所有諸相。
問何等名為無涅槃法補特伽羅所有諸相。成就彼故應知說名無涅槃法補特伽羅。答無涅槃法補特伽羅有眾多相。我今當說彼相少分。謂彼最初不住種性無涅槃法補特伽羅。阿賴耶愛遍一切種。皆悉隨縛附屬所依。成無量法不可傾拔。久遠隨逐畢竟堅固依附相續。一切諸佛所不能救。是名第一不住種性。補特伽羅無種姓相。復有所餘不住種姓補特伽羅無種姓相。謂彼聽聞以無量門呵毀生死眾多過失。又復聽聞以無量門稱讚涅槃眾多功德。而於生死不見少分戲論過失。不見少分所有過患。亦復不能少分厭離。如是見厭於過去世不能已生。于未來世不能當生。于現在世不能正生。又于愛盡寂滅涅槃。不見少分下劣功德。不見少分所有勝利。亦復不能少分欣樂。如是見樂於過去世不能已生。于未來世不能當生。于現在世不能正生。是名第二不住種姓補特伽羅無種姓相。復有所餘不住種姓補特伽羅無種姓相。謂彼本性成就上品無慚無愧。由是因緣無有厭惡心無怯畏。以歡喜心現行眾惡。由是因緣未嘗追悔唯觀現法。由是因緣自身財寶衰退過患。是名第三不住種姓補特伽羅無種姓相。復有所餘不住種姓補特伽羅無
【現代漢語翻譯】 現代漢語譯本： 云何為安住種性者所具有的各種相？ 也就是說，與一切沒有涅槃之法的補特伽羅（pudgala，人）的各種相相反。應當知道，這就叫做安住種性的補特伽羅所具有的各種相。 問：什麼叫做沒有涅槃之法的補特伽羅所具有的各種相？ 因為成就了這些相，所以應當知道被稱為沒有涅槃之法的補特伽羅。答：沒有涅槃之法的補特伽羅有許多種相。我現在當說這些相中的少部分。也就是說，那些最初不安住種性的沒有涅槃之法的補特伽羅，阿賴耶識（ālaya-vijñāna，藏識）的愛遍及一切種類，都被隨之束縛，附屬所依。成就了無量的法，不可傾覆拔除。長久地隨逐，畢竟堅固地依附相續。一切諸佛都不能救度。這叫做第一種不安住種性的補特伽羅的無種姓相。還有其他的安住種性的補特伽羅的無種姓相。也就是說，他們聽聞用無量的法門呵斥生死輪迴的眾多過失，又聽聞用無量的法門稱讚涅槃的眾多功德，卻對於生死輪迴不見絲毫的戲論過失，不見絲毫的所有過患，也不能稍微地厭離。像這樣，見解上的厭離在過去世不能已經生起，在未來世不能將要生起，在現在世不能正在生起。又對於愛盡、寂滅、涅槃，不見絲毫的下劣功德，不見絲毫的所有勝利，也不能稍微地欣樂。像這樣，見解上的欣樂在過去世不能已經生起，在未來世不能將要生起，在現在世不能正在生起。這叫做第二種不安住種性的補特伽羅的無種姓相。還有其他的安住種性的補特伽羅的無種姓相。也就是說，他們本性成就上品（最上等）的無慚無愧。因為這個原因，沒有厭惡心，沒有怯畏。以歡喜心現行各種惡事。因為這個原因，未曾追悔，只看重現世的利益。因為這個原因，自身財寶衰退，產生過患。這叫做第三種不安住種性的補特伽羅的無種姓相。還有其他的安住種性的補特伽羅的無
【English Translation】 English version: What are the characteristics of one who abides in the lineage? They are contrary to the characteristics of all pudgalas (persons) who have no Dharma of Nirvana. Know that these are called the characteristics of a pudgala who abides in the lineage. Question: What are the characteristics of a pudgala who has no Dharma of Nirvana? Because of possessing these characteristics, one should be known as a pudgala who has no Dharma of Nirvana. Answer: A pudgala who has no Dharma of Nirvana has many characteristics. I will now speak of a small portion of these characteristics. That is, those pudgalas who initially do not abide in the lineage and have no Dharma of Nirvana, whose love for the ālaya-vijñāna (store consciousness) pervades all types, are all bound, attached, and dependent. They possess immeasurable Dharmas that cannot be overturned or uprooted. They are followed for a long time, ultimately firmly attached and continuous. All Buddhas cannot save them. This is called the first characteristic of a pudgala who does not abide in the lineage and has no lineage. Furthermore, there are other characteristics of a pudgala who does not abide in the lineage. That is, they hear countless ways of criticizing the many faults of samsara (cycle of rebirth), and they also hear countless ways of praising the many merits of Nirvana, but they do not see even a small portion of the faults of samsaric play, nor do they see even a small portion of all the harms, nor can they even slightly renounce it. Thus, such renunciation in view has not already arisen in the past, cannot arise in the future, and cannot be arising in the present. Furthermore, regarding the cessation of love, quiescence, and Nirvana, they do not see even a small portion of inferior merits, nor do they see even a small portion of all the victories, nor can they even slightly rejoice in them. Thus, such joy in view has not already arisen in the past, cannot arise in the future, and cannot be arising in the present. This is called the second characteristic of a pudgala who does not abide in the lineage and has no lineage. Furthermore, there are other characteristics of a pudgala who does not abide in the lineage. That is, by nature, they possess superior shamelessness and lack of embarrassment. Because of this reason, they have no aversion and no fear. With a joyful heart, they engage in all kinds of evil deeds. Because of this reason, they never regret it and only value the present Dharma. Because of this reason, their own wealth and treasures decline, causing harm. This is called the third characteristic of a pudgala who does not abide in the lineage and has no lineage. Furthermore, there are other characteristics of a pudgala who does not
種姓相。謂一切種圓滿分明稱當道理。美妙殊勝易可解了。或依苦諦。或依集諦。或依滅諦。或依道諦。宣說開示正法教時。不能獲得微小發心微小信解。況能獲得身毛為豎悲泣墮淚。如是亦依過去未來現在世別。是名第四不住種姓補特伽羅無種姓相。復有所餘不住種姓補特伽羅無種姓相。謂彼或時于善說法毗奈耶中暫得出家。或為國王所逼迫故。或為狂賊所逼迫故。或為債主所逼迫故。或為怖畏所逼迫故。或不活畏所逼迫故。非為自調伏。非為自寂靜。非為自涅槃。非為沙門性。非為婆羅門性。而求出家。既出家已樂與在家及出家眾共諠雜住。或發邪愿修諸梵行。謂求生天或余天處。或樂退舍所學禁戒或犯尸羅。內懷朽敗外現真實。如水所生雜穢蝸牛螺音狗行。實非沙門。自稱沙門。非行梵行自稱梵行。如是亦依過去未來現在世別。當知如是不住種姓補特伽羅假相出家。非不樂學補特伽羅名真出家。受具足戒成苾芻性。由此異門由此意趣義顯于彼。本非出家。唯有任持出家相狀墮出家數。是名第五不住種姓補特伽羅無種姓相。復有所餘不住種姓補特伽羅無種姓相。謂彼少有所作善業。或由於身或語或意。一切皆為希求諸有。或求當來殊勝後有。或求財寶。或求殊勝所有財寶。是名第六不住種姓補特伽羅無種姓相。如
【現代漢語翻譯】 現代漢語譯本： 種姓相（Gotra-lakshana）：指的是一切種姓圓滿、分明，符合正理，美妙殊勝，容易理解。當依據苦諦（Dukkha-satya）、集諦（Samudaya-satya）、滅諦（Nirodha-satya）或道諦（Marga-satya）宣說開示正法教義時，不能獲得哪怕是微小的發心或微小的信解，更不用說獲得身毛豎立、悲泣墮淚這樣的反應。像這樣，也依據過去、未來、現在世的差別來判斷。這被稱為第四種不住種姓的補特伽羅（Pudgala，人）的無種姓相。 還有其他不住種姓的補特伽羅的無種姓相。他們有時在善說的毗奈耶（Vinaya，戒律）中暫時出家，或是因為被國王逼迫，或是因為被狂賊逼迫，或是因為被債主逼迫，或是因為被怖畏逼迫，或是因為不活畏逼迫，並非爲了自我調伏，並非爲了自我寂靜，並非爲了自我涅槃（Nirvana），並非爲了沙門（Sramana，出家修行者）的性質，並非爲了婆羅門（Brahmana，印度教祭司）的性質，而尋求出家。既然出家了，卻樂於與在家眾和出家眾共同喧雜居住，或者發起邪愿，修習各種梵行（Brahmacarya，清凈行），比如求生天界或其他的欲界天處，或者樂於退舍所學的禁戒，或者違犯尸羅（Sila，戒律），內心懷著朽敗，外表卻顯得真實，就像水中生長的雜穢蝸牛，螺音狗行。實際上不是沙門，卻自稱沙門；沒有修行梵行，卻自稱修行梵行。像這樣，也依據過去、未來、現在世的差別來判斷。應當知道，像這樣不住種姓的補特伽羅是假相出家，而不是不樂於學習的補特伽羅，不能稱為真正的出家。即使受了具足戒（Upasampada），成就了苾芻（Bhikkhu，比丘）的身份，由此不同的方面，由此不同的意趣，也顯示出他們原本就不是真正的出家，只是保持著出家的相狀，被算作是出家眾。這被稱為第五種不住種姓的補特伽羅的無種姓相。 還有其他不住種姓的補特伽羅的無種姓相。他們稍微做了一些善業，或者通過身體，或者通過語言，或者通過意念，一切都是爲了希求諸有（Bhava，存在），或者爲了尋求當來殊勝的後有，或者爲了尋求財寶，或者爲了尋求殊勝的所有財寶。這被稱為第六種不住種姓的補特伽羅的無種姓相。
【English Translation】 English version: Gotra-lakshana (Sign of Lineage): Refers to all lineages being complete and distinct, conforming to reason, being beautiful, excellent, and easily understood. When expounding and revealing the correct Dharma teachings based on the Dukkha-satya (Truth of Suffering), Samudaya-satya (Truth of the Origin of Suffering), Nirodha-satya (Truth of the Cessation of Suffering), or Marga-satya (Truth of the Path to the Cessation of Suffering), they cannot obtain even a small aspiration or a small understanding, let alone obtain reactions such as their body hair standing on end, weeping, or shedding tears. Like this, it is also judged based on the differences of the past, future, and present lives. This is called the non-lineage sign of the fourth type of non-abiding-lineage Pudgala (person). There are also other non-abiding-lineage Pudgalas with non-lineage signs. They sometimes temporarily renounce the world in a well-spoken Vinaya (discipline), either because they are forced by the king, or because they are forced by mad thieves, or because they are forced by creditors, or because they are forced by fear, or because they are forced by the fear of not being able to survive, not for self-taming, not for self-pacification, not for self-Nirvana (liberation), not for the nature of a Sramana (ascetic), not for the nature of a Brahmana (priest), but seeking to renounce the world. Having renounced the world, they are happy to live in noisy company with both laypeople and renunciates, or they make wrong vows and practice various Brahmacarya (pure conduct), such as seeking to be born in the heavens or other desire realms, or they are happy to abandon the precepts they have learned, or they violate Sila (moral conduct), inwardly harboring decay but outwardly appearing truthful, like dirty snails growing in water, making snail sounds and walking like dogs. In reality, they are not Sramanas, but they call themselves Sramanas; they do not practice Brahmacarya, but they call themselves practicing Brahmacarya. Like this, it is also judged based on the differences of the past, future, and present lives. It should be known that such non-abiding-lineage Pudgalas are falsely renounced, and they are not Pudgalas who are unwilling to learn, and cannot be called truly renounced. Even if they have received Upasampada (full ordination) and attained the status of a Bhikkhu (monk), from these different aspects, from these different intentions, it is revealed that they were not truly renounced from the beginning, but only maintain the appearance of renunciation and are counted among the renunciates. This is called the non-lineage sign of the fifth type of non-abiding-lineage Pudgala. There are also other non-abiding-lineage Pudgalas with non-lineage signs. They do a little good karma, either through body, or through speech, or through mind, all for the sake of seeking Bhavas (existences), or for seeking a superior future existence, or for seeking wealth, or for seeking superior possessions and wealth. This is called the non-lineage sign of the sixth type of non-abiding-lineage Pudgala.
是等類有眾多相。成就彼故墮在不般涅槃法數。
云何安住種姓補特伽羅。謂住種姓補特伽羅。或有唯住種姓而未趣入亦未出離。或有安住種姓亦已趣入而未出離。或有安住種姓亦已趣入及已出離。或有軟根或有中根或有利根。或有貪行或有瞋行或有癡行。或生無暇或生有暇。或有縱逸或無縱逸。或有邪行或無邪行。或有障礙或無障礙。或遠或近或未成熟或已成熟。或未清凈或已清凈。
云何名為安住種姓補特伽羅唯住種姓而未趣入亦未出離。謂如有一補特伽羅。成就出世聖法種子。而未獲得親近善士聽聞正法。未于如來正覺正說法毗奈耶獲得正信。未受持凈戒。未攝受多聞。未增長慧舍。未調柔諸見。如是名為唯住種姓而未趣入亦未出離補特伽羅。云何名為安住種姓亦已趣入而未出離補特伽羅。謂前所說所有黑品相違白品。當知即名安住種姓亦已趣入補特伽羅。而差別者。謂猶未得所有聖道及聖道果煩惱離系。云何名為安住種姓亦已趣入及已出離補特伽羅。謂如前說。而差別者。已得聖道及聖道果煩惱離系。云何軟根補特伽羅。謂有如是補特伽羅。于所知事所緣境界。所有諸根極遲運轉微劣運轉。或聞所成。或思所成。或修所成。作意相應。謂或信根或精進根或復念根或復定根或復慧根。無有堪能無有
【現代漢語翻譯】 現代漢語譯本： 像這樣類似的類別有許多不同的方面。因為成就了這些方面，所以會墮落在不能證得涅槃的法則之中。
什麼是安住于種姓的補特伽羅（Pudgala，人）？ 所謂安住于種姓的補特伽羅，有的是僅僅安住于種姓，而未趣入（進入修行），也未出離（脫離輪迴）。有的是安住于種姓，也已趣入，而未出離。有的是安住于種姓，也已趣入，並且已經出離。有的是軟根（根器遲鈍），有的是中根（根器中等），有的是利根（根器敏銳）。有的是貪行（貪慾重的行為），有的是瞋行（嗔恨重的行為），有的是癡行（愚癡重的行為）。有的是生於無暇（沒有機會修行的地方），有的是生於有暇（有機會修行的地方）。有的是縱逸（放縱），有的是無縱逸（不放縱）。有的是邪行（不正當的行為），有的是無邪行（沒有不正當的行為）。有的是有障礙（有阻礙），有的是無障礙（沒有阻礙）。有的是遠（離解脫遠），有的是近（離解脫近），有的是未成熟（未達到成熟的階段），有的是已成熟（已達到成熟的階段）。有的是未清凈（未達到清凈的階段），有的是已清凈（已達到清凈的階段）。
什麼叫做安住于種姓的補特伽羅，僅僅安住于種姓而未趣入也未出離？ 譬如有一補特伽羅，成就了出世聖法的種子，而未獲得親近善士（善良的人）聽聞正法的機會，未對於如來（Tathagata，佛陀）正覺（Samyak-saṃbodhi，正確的覺悟）正說法毗奈耶（Vinaya，戒律）獲得正信（正確的信仰），未受持凈戒（清凈的戒律），未攝受多聞（廣泛地學習），未增長慧舍（智慧的施捨），未調柔諸見（調伏各種見解）。像這樣就叫做僅僅安住于種姓而未趣入也未出離的補特伽羅。什麼叫做安住于種姓也已趣入而未出離的補特伽羅？ 所謂前面所說的所有黑品（不善的方面）相反的白品（善良的方面），應當知道就叫做安住于種姓也已趣入的補特伽羅。而差別在於，仍然未得到所有聖道（高尚的道路）以及聖道之果（高尚道路的果實）的煩惱離系（脫離束縛）。什麼叫做安住于種姓也已趣入並且已經出離的補特伽羅？ 就像前面所說的，而差別在於，已經得到聖道以及聖道之果的煩惱離系。
什麼是軟根補特伽羅？ 所謂有這樣的補特伽羅，對於所知的事物、所緣的境界，所有的諸根（感官）極其遲緩地運轉、微弱地運轉，或者通過聽聞而成就，或者通過思考而成就，或者通過修行而成就，與作意（Manasikara，心理活動）相應。 所謂或者信根（信仰的根基），或者精進根（努力的根基），或者念根（正念的根基），或者定根（禪定的根基），或者慧根（智慧的根基），沒有堪能（能力），沒有...
【English Translation】 English version: There are many aspects to categories of this kind. Because of accomplishing these aspects, one falls into the realm of laws that do not lead to Nirvana (complete liberation).
What is a Pudgala (person) who abides in their lineage? A Pudgala who abides in their lineage is one who either merely abides in their lineage without having entered or departed, or one who abides in their lineage and has entered but not departed, or one who abides in their lineage and has both entered and departed. Some have dull faculties, some have middling faculties, and some have sharp faculties. Some are driven by greed, some are driven by hatred, and some are driven by delusion. Some are born in unfavorable circumstances, and some are born in favorable circumstances. Some are indulgent, and some are not indulgent. Some engage in wrong conduct, and some do not engage in wrong conduct. Some have obstacles, and some have no obstacles. Some are far (from liberation), and some are near (to liberation). Some are immature, and some are mature. Some are impure, and some are pure.
What is called a Pudgala who abides in their lineage, merely abiding in their lineage without having entered or departed? It is like a Pudgala who has the seed of supramundane (transcendent) holy Dharma (teachings), but has not had the opportunity to associate with virtuous friends and hear the true Dharma, has not gained right faith in the Tathagata's (Buddha's) rightly awakened (Samyak-saṃbodhi) and rightly taught Dharma and Vinaya (discipline), has not upheld pure precepts, has not embraced extensive learning, has not increased the giving of wisdom, and has not tamed their views. Such a one is called a Pudgala who merely abides in their lineage without having entered or departed. What is called a Pudgala who abides in their lineage and has entered but not departed? The white qualities (virtuous aspects) that are the opposite of all the black qualities (unwholesome aspects) mentioned earlier should be known as the Pudgala who abides in their lineage and has entered. The difference is that they have not yet attained all the noble paths and the freedom from afflictions that come from the fruits of the noble paths. What is called a Pudgala who abides in their lineage and has both entered and departed? It is like what was said before, but the difference is that they have already attained the noble paths and the freedom from afflictions that come from the fruits of the noble paths.
What is a Pudgala with dull faculties? It is a Pudgala whose faculties operate extremely slowly and weakly with respect to the objects of knowledge and the objects of experience, whether they are developed through hearing, through thinking, or through meditation, in conjunction with Manasikara (attention). These are either the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, or the faculty of wisdom, lacking the ability, lacking...
勢力通達法義速證真實。是名軟根補特伽羅。云何中根補特伽羅。謂有如是補特伽羅。于所知事所緣境界。所有諸根少遲運轉。一切如前應當廣說。是名中根補特伽羅。云何利根補特伽羅。謂有如是補特伽羅。于所知事所緣境界。所有諸根不遲運轉與不微劣運轉。或聞所成。或思所成。或修所成。作意相應。謂或信根或精進根或復念根或復定根或復慧根。有所堪能有大勢力通達法義速證真實。是名利根補特伽羅。云何貪行補特伽羅。謂有如是補特伽羅。于可愛事可染著事所緣境界。有猛利貪有長時貪。是名貪行補特伽羅。云何瞋行補特伽羅。謂有如是補特伽羅。于可憎事可瞋恚事所緣境界。有猛利瞋。有長時瞋。是名瞋行補特伽羅。云何癡行補特伽羅。謂有如是補特伽羅。于所知事所緣境界。有猛利癡有長時癡。是名癡行補特伽羅。若生無暇。若有縱逸。若有邪行。若有障礙補特伽羅。如是一切如前應知。與此相違。應知即是生於有暇。無有縱逸。無有邪行。無有障礙補特伽羅。云何名遠補特伽羅。謂有如是補特伽羅。由時遠故去涅槃遠。或有復由加行遠故說名為遠。云何名為由時遠故去涅槃遠。謂有如是補特伽羅。經多百生或多千生多百千生。然後方能值遇勝緣得般涅槃。云何名為加行遠故說名為遠。謂有如是補特
【現代漢語翻譯】 現代漢語譯本 如何是鈍根補特伽羅（Pudgalas，人）？即是說，有這樣一類人，對於所知之事、所緣境界，其諸根運轉遲緩。一切都如前所述，應當廣為解說。這就是鈍根補特伽羅。 如何是中根補特伽羅？即是說，有這樣一類人，對於所知之事、所緣境界，其諸根運轉稍微遲緩。一切都如前所述，應當廣為解說。這就是中根補特伽羅。 如何是利根補特伽羅？即是說，有這樣一類人，對於所知之事、所緣境界，其諸根運轉不遲緩也不微弱。或是通過聽聞而成就，或是通過思考而成就，或是通過修習而成就，與作意相應。即或是信根，或是精進根，或是念根，或是定根，或是慧根，有所堪能，有大勢力，通達法義，迅速證得真實。這就是利根補特伽羅。 如何是貪行補特伽羅？即是說，有這樣一類人，對於可愛之事、可染著之事、所緣境界，有猛烈的貪慾，有長時間的貪慾。這就是貪行補特伽羅。 如何是瞋行補特伽羅？即是說，有這樣一類人，對於可憎之事、可瞋恚之事、所緣境界，有猛烈的瞋恚，有長時間的瞋恚。這就是瞋行補特伽羅。 如何是癡行補特伽羅？即是說，有這樣一類人，對於所知之事、所緣境界，有猛烈的愚癡，有長時間的愚癡。這就是癡行補特伽羅。 如果生於無暇之處，如果有放縱的行為，如果有邪惡的行為，如果有障礙，這些補特伽羅，一切都如前所述應當知曉。與此相反，應當知曉的就是生於有暇之處，沒有放縱的行為，沒有邪惡的行為，沒有障礙的補特伽羅。 如何稱為『遠』補特伽羅？即是說，有這樣一類人，由於時間遙遠，所以遠離涅槃。或者又由於修行加行遙遠，所以被稱為『遠』。 如何稱為『由於時間遙遠而遠離涅槃』？即是說，有這樣一類人，經過多百生、或多千生、或多百千生，然後才能值遇殊勝的因緣，得以證得涅槃。 如何稱為『修行加行遙遠』所以被稱為『遠』？即是說，有這樣一類人…
【English Translation】 English version What is a dull-faculty Pudgala (person)? It refers to a Pudgala whose faculties operate slowly with respect to knowable things and objects of cognition. Everything is as previously stated and should be explained extensively. This is called a dull-faculty Pudgala. What is a middling-faculty Pudgala? It refers to a Pudgala whose faculties operate somewhat slowly with respect to knowable things and objects of cognition. Everything is as previously stated and should be explained extensively. This is called a middling-faculty Pudgala. What is a sharp-faculty Pudgala? It refers to a Pudgala whose faculties operate neither slowly nor weakly with respect to knowable things and objects of cognition. It is accomplished through hearing, or through thinking, or through cultivation, corresponding to attention. That is, either the faculty of faith, or the faculty of vigor, or the faculty of mindfulness, or the faculty of concentration, or the faculty of wisdom, is capable and powerful, comprehending the meaning of the Dharma and quickly realizing the truth. This is called a sharp-faculty Pudgala. What is a greed-practicing Pudgala? It refers to a Pudgala who, with respect to lovable things, things that can be stained, and objects of cognition, has intense greed and prolonged greed. This is called a greed-practicing Pudgala. What is a hatred-practicing Pudgala? It refers to a Pudgala who, with respect to hateful things, things that can be hated, and objects of cognition, has intense hatred and prolonged hatred. This is called a hatred-practicing Pudgala. What is a delusion-practicing Pudgala? It refers to a Pudgala who, with respect to knowable things and objects of cognition, has intense delusion and prolonged delusion. This is called a delusion-practicing Pudgala. If born in unfavorable circumstances, if having indulgent behavior, if having evil conduct, if having obstacles, such Pudgalas, everything should be known as previously stated. Contrary to this, it should be known that those born in favorable circumstances, without indulgent behavior, without evil conduct, without obstacles, are Pudgalas. What is called a 『distant』 Pudgala? It refers to a Pudgala who, because of distant time, is far from Nirvana. Or, because of distant practice, is called 『distant』. What is called 『far from Nirvana because of distant time』? It refers to a Pudgala who, after hundreds of lives, or thousands of lives, or hundreds of thousands of lives, is then able to encounter excellent conditions and attain Nirvana. What is called 『distant because of distant practice』? It refers to a Pudgala who…
伽羅。唯住種姓而未趣入。不能速疾值遇勝緣得般涅槃。彼于涅槃未能發起勝加行故。由加行遠說名為遠。不由時遠。如是二種總略為一。說名為遠補特伽羅。云何名近補特伽羅。謂有如是補特伽羅。由時近故去涅槃近。或有復由加行近故說名為近。云何名為由時近故去涅槃近。謂有如是補特伽羅。住最後生住最後有住最後身。即由此身當得涅槃。或即由此剎那無間。于煩惱斷當得作證。如是名為由時近故去涅槃近。云何名為由加行近說名為近。謂有如是補特伽羅。安住種姓亦已趣入。如是二種總略為一。說名為近補特伽羅。云何未成熟補特伽羅。謂有如是補特伽羅。未能獲得最後有身。謂住於此能般涅槃。或能趣入正性離生。是名未成熟補特伽羅。云何已成熟補特伽羅。謂有如是補特伽羅。已能獲得最後有身謂住於此能般涅槃。或能趣入正性離生。是名已成熟補特伽羅。云何未清凈補特伽羅。謂有如是補特伽羅。未生聖道。于聖道果煩惱離系未能作證。是名未清凈補特伽羅。云何已清凈補特伽羅。謂與上相違應知其相。如是名為安住種姓補特伽羅所有差別。
為度彼故諸佛世尊出現於世。謂若未趣入令其趣入。若未成熟令其成熟。若未清凈令其清凈。轉正法輪制立學處。
本地分中聲聞地第十三初瑜伽
【現代漢語翻譯】 現代漢語譯本 伽羅（Kala）。唯有安住于種姓但尚未趣入正道者，不能快速地遇到殊勝的因緣而證得般涅槃（Parinirvana，完全的涅槃）。因為他們對於涅槃未能發起殊勝的精進修行。由於修行上的遙遠，所以稱為『遠』，而不是時間上的遙遠。這兩種情況總合起來，稱為『遠補特伽羅（Pudgala，人）』。 什麼叫做『近補特伽羅』？是指這樣的補特伽羅，由於時間上的接近，所以接近涅槃；或者由於修行上的接近，所以稱為『近』。 什麼叫做『由於時間上的接近，所以接近涅槃』？是指這樣的補特伽羅，安住于最後一生，安住于最後一次存在，安住于最後之身。即將憑藉此身證得涅槃，或者即將在此剎那之間，斷除煩惱而證得涅槃。這叫做『由於時間上的接近，所以接近涅槃』。 什麼叫做『由於修行上的接近，所以稱為近』？是指這樣的補特伽羅，安住于種姓，並且已經趣入正道。這兩種情況總合起來，稱為『近補特伽羅』。 什麼叫做『未成熟補特伽羅』？是指這樣的補特伽羅，未能獲得最後之身，也就是安住於此身能夠證得般涅槃，或者能夠趣入正性離生（必定證入涅槃的階段）。這叫做『未成熟補特伽羅』。 什麼叫做『已成熟補特伽羅』？是指這樣的補特伽羅，已經能夠獲得最後之身，也就是安住於此身能夠證得般涅槃，或者能夠趣入正性離生。這叫做『已成熟補特伽羅』。 什麼叫做『未清凈補特伽羅』？是指這樣的補特伽羅，尚未生起聖道，對於聖道之果，以及煩惱的解脫未能證得。這叫做『未清凈補特伽羅』。 什麼叫做『已清凈補特伽羅』？是指與上述情況相反者，應當瞭解其相。這叫做安住于種姓的補特伽羅的所有差別。 爲了度化他們，諸佛世尊才出現於世。也就是爲了使尚未趣入正道者趣入，使尚未成熟者成熟，使尚未清凈者清凈。所以才轉正法輪，制定學處。 《本地分》中《聲聞地》第十三《初瑜伽》
【English Translation】 English version Kala. Those who only abide in their lineage but have not yet entered the path cannot quickly encounter the superior conditions to attain Parinirvana (complete Nirvana). This is because they have not initiated superior effort towards Nirvana. Being distant in effort is why they are called 'distant,' not because of distance in time. These two types are generally combined and called 'distant Pudgala (person)'. What is called 'near Pudgala'? It refers to such Pudgalas who are near to Nirvana because of the nearness of time, or who are called 'near' because of the nearness of effort. What is called 'near to Nirvana because of the nearness of time'? It refers to such Pudgalas who abide in their last birth, abide in their last existence, abide in their last body. They will attain Nirvana with this very body, or they will, in this very instant, without interval, attain the realization of the cessation of afflictions. This is called 'near to Nirvana because of the nearness of time'. What is called 'near because of the nearness of effort'? It refers to such Pudgalas who abide in their lineage and have already entered the path. These two types are generally combined and called 'near Pudgala'. What is called 'immature Pudgala'? It refers to such Pudgalas who have not yet obtained their last body, meaning they abide in a state where they can attain Parinirvana, or they can enter the fixed course to liberation (the stage of assured Nirvana). This is called 'immature Pudgala'. What is called 'mature Pudgala'? It refers to such Pudgalas who have already obtained their last body, meaning they abide in a state where they can attain Parinirvana, or they can enter the fixed course to liberation. This is called 'mature Pudgala'. What is called 'unpurified Pudgala'? It refers to such Pudgalas who have not yet generated the Noble Path, and have not realized the fruit of the Noble Path, the detachment from afflictions. This is called 'unpurified Pudgala'. What is called 'purified Pudgala'? It refers to the opposite of the above, and its characteristics should be understood accordingly. These are all the distinctions of Pudgalas who abide in their lineage. For the sake of liberating them, the Buddhas, the World Honored Ones, appear in the world. That is, to cause those who have not yet entered the path to enter, to cause those who are not yet mature to mature, and to cause those who are not yet purified to be purified. Therefore, they turn the Dharma wheel and establish the precepts. The Thirteenth Initial Yoga of the Hearer-Ground in the Local Division.
處趣入地第二
如是已說種姓地。云何趣入地嗢拖南曰。
若略說一切 趣入地應知 謂自性安立 諸相數取趣
謂若趣入自性。若趣入安立。若趣入者所有諸相。若已趣入補特伽羅。如是一切總略為一。名趣入地。
云何趣入自性。謂安住種姓補特伽羅。本性成就涅槃種子。若於爾時有佛出世。生於中國不生達須蔑戾車中。乃至廣說。初得見佛及佛弟子。往詣承事從彼聞法得初正信。受持凈戒攝受多聞。增長惠舍調柔諸見。從是已後由此法受由此因緣。身滅壞已度此生已。獲得六處異熟所攝殊勝諸根。能作長時轉勝正信。生起依止亦能與彼受持凈戒攝受多聞。增長惠舍調柔諸見。轉上轉勝轉復微妙為所依止。復由如是轉上轉勝轉復微妙信等諸法。更得其餘殊勝異熟。由此異熟復得其餘隨順出世轉勝善法。如是展轉互為依因互與勢力。於後後生轉轉勝進。乃至獲得最後有身。謂住於此得般涅槃。或能趣入正性離生。是名趣入。何以故。若道若路若正行跡。能得涅槃能趣涅槃。彼于爾時能升能入能正行履。漸次趣向至極究竟。是故說此名已趣入。如是名為趣入自姓。
云何建立趣入。謂或有種姓。或有趣入。或有將成熟或有已成熟。或有唯趣入非將成熟非已成熟。或有亦趣入亦將成
【現代漢語翻譯】 現代漢語譯本 處趣入地第二
如是已說種姓地。云何趣入地？嗢拖南（綱要頌）曰：
若略說一切 趣入地應知 謂自性安立 諸相數取趣
謂若趣入自性，若趣入安立，若趣入者所有諸相，若已趣入補特伽羅（人）。如是一切總略為一，名趣入地。
云何趣入自性？謂安住種姓補特伽羅（人），本性成就涅槃（寂滅）種子。若於爾時有佛出世，生於中國不生達須蔑戾車中，乃至廣說。初得見佛及佛弟子，往詣承事，從彼聞法得初正信，受持凈戒，攝受多聞，增長惠舍，調柔諸見。從是已后，由此法受，由此因緣，身滅壞已，度此生已，獲得六處異熟所攝殊勝諸根，能作長時轉勝正信，生起依止，亦能與彼受持凈戒，攝受多聞，增長惠舍，調柔諸見，轉上轉勝轉復微妙為所依止。復由如是轉上轉勝轉復微妙信等諸法，更得其餘殊勝異熟。由此異熟復得其餘隨順出世轉勝善法。如是展轉互為依因，互與勢力，於後後生轉轉勝進，乃至獲得最後有身，謂住於此得般涅槃（寂滅）。或能趣入正性離生。是名趣入。何以故？若道若路若正行跡，能得涅槃（寂滅），能趣涅槃（寂滅），彼于爾時能升能入能正行履，漸次趣向至極究竟。是故說此名已趣入。如是名為趣入自姓。
云何建立趣入？謂或有種姓，或有趣入，或有將成熟，或有已成熟，或有唯趣入非將成熟非已成熟，或有亦趣入亦將成熟
【English Translation】 English version Chapter Two: The Ground of Entering
Having thus explained the Ground of Lineage, what is the Ground of Entering? The Udanas (summary verses) say:
If briefly explained, all Grounds of Entering should be known Namely, self-nature, establishment, all characteristics, and the taking up of individuals.
That is, if entering self-nature, if entering establishment, if all the characteristics possessed by those who enter, if individuals (Pudgala) who have already entered. All of this, summarized as one, is called the Ground of Entering.
What is entering self-nature? It refers to individuals (Pudgala) abiding in their lineage, whose inherent nature possesses the seed of Nirvana (extinction). If at that time a Buddha appears in the world, born in Central India and not in the lands of the barbarian (達須蔑戾車) , and so on as explained extensively. Initially seeing the Buddha and the Buddha's disciples, going to serve them, hearing the Dharma from them and gaining initial right faith, upholding pure precepts, embracing much learning, increasing generosity and relinquishment, and taming and subduing views. From then on, through receiving this Dharma, through this cause and condition, after the destruction of the body and the passing of this life, obtaining superior faculties encompassed by the maturation of the six sense bases, capable of creating long-lasting and increasingly superior right faith, arising as a support, and also enabling them to uphold pure precepts, embrace much learning, increase generosity and relinquishment, and tame and subdue views, becoming an increasingly superior and increasingly subtle support. Furthermore, through such increasingly superior and increasingly subtle Dharmas such as faith, gaining other superior maturations. Through these maturations, again obtaining other superior good Dharmas that accord with transcendence. Thus, revolving and relying on each other, mutually giving strength, in later and later lives increasingly progressing, until obtaining the final existence, namely, abiding in this and attaining Parinirvana (complete extinction), or being able to enter the rightness of separation from birth. This is called entering. Why? Because the path, the road, the right traces of conduct, are able to attain Nirvana (extinction), able to approach Nirvana (extinction), at that time they are able to ascend, able to enter, able to rightly walk, gradually approaching the ultimate culmination. Therefore, this is said to be already entered. This is called entering self-nature.
What is establishing entering? It refers to either having a lineage, or having entering, or being about to mature, or already matured, or only having entering and not being about to mature nor already matured, or both having entering and being about to mature.
熟非已成熟。或有亦趣入亦已成熟非將成熟。或有非趣入非將成熟非已成熟。
云何有種姓。謂如前說。云何有趣入。謂住種姓補特伽羅。最初獲得昔所未得。于諸如來正覺正說法毗奈耶所有正信。受持凈戒攝受多聞。增長惠舍調柔諸見。是名趣入。云何將成熟。謂即如是已得趣入補特伽羅。除所獲得最後有身。謂住於此得般涅槃。或能趣入正性離生。從趣入后。於後後生修集諸根轉上轉勝轉復微妙。是名將成熟。云何已成熟。謂所獲得最後有身。若住於此得般涅槃。或能趣入正性離生。是名已成熟。云何唯趣入非將成熟非已成熟。謂初獲得于諸如來正覺正說法毗奈耶所有正信。廣說乃至調柔諸見。未從此後復經一生。是名唯趣入非將成熟非已成熟。云何亦趣入亦將成熟非已成熟。謂初獲得于諸如來正覺正說法毗奈耶所有正信。廣說乃至調柔諸見。從此已后復經一生或二或多。而未獲得最後有身。謂住於此得般涅槃。余如前說。是名亦趣入亦將成熟非已成熟。云何亦趣入亦已成熟非將成熟。謂即如是已得趣入補特伽羅。復已獲得最後有身。若住於此得般涅槃。余如前說。是名亦已趣入亦已成熟非將成熟。云何非已趣入非將成熟非已成熟。謂即如是有涅槃法補特伽羅。唯住種姓而未趣入。是名非已趣入非將成熟非
【現代漢語翻譯】 現代漢語譯本 未成熟並非已經成熟。或者，有些人正在趣入（趣向、進入），也已經成熟但不是將要成熟。或者，有些人既沒有趣入，也不是將要成熟，也不是已經成熟。
什麼是有種姓（gotra，具有某種潛質）？如前面所說。什麼是趣入？是指安住于種姓的補特伽羅（pudgala，人），最初獲得過去未曾獲得的，對於諸如來（tathagata，佛）正覺（samyak-sambuddha，正確的覺悟）正說法毗奈耶（vinaya，戒律）的所有正信（saddha，信念），受持凈戒（sila，戒律），攝受多聞（bahusruta，博學），增長惠舍（tyaga，佈施），調柔諸見（drsti，觀點）。這叫做趣入。什麼是將成熟？是指已經獲得趣入的補特伽羅，除了所獲得的最後有身（bhava，存在），即安住於此而得般涅槃（parinirvana，完全的涅槃），或者能夠趣入正性離生（samyaktva-niyata，確定證悟）。從趣入之後，在後后的生命中修集諸根（indriya，感官能力），越來越向上，越來越殊勝，越來越微妙。這叫做將成熟。什麼是已成熟？是指所獲得的最後有身，如果安住於此而得般涅槃，或者能夠趣入正性離生。這叫做已成熟。什麼是唯趣入，不是將成熟，也不是已成熟？是指最初獲得對於諸如來正覺正說法毗奈耶的所有正信，廣泛地說乃至調柔諸見，未從此後又經歷一生。這叫做唯趣入，不是將成熟，也不是已成熟。什麼是既趣入，又將成熟，不是已成熟？是指最初獲得對於諸如來正覺正說法毗奈耶的所有正信，廣泛地說乃至調柔諸見，從此之後又經歷一生或二生或多生，而未獲得最後有身，即安住於此而得般涅槃。其餘如前所說。這叫做既趣入，又將成熟，不是已成熟。什麼是既趣入，又已成熟，不是將成熟？是指已經獲得趣入的補特伽羅，又已經獲得最後有身，如果安住於此而得般涅槃。其餘如前所說。這叫做既已趣入，又已成熟，不是將成熟。什麼是非已趣入，非將成熟，非已成熟？是指具有涅槃法（nirvana-dharma，趨向涅槃的性質）的補特伽羅，只安住于種姓而未趣入。這叫做非已趣入，非將成熟，非已成熟。
【English Translation】 English version 'Not yet mature' is not the same as 'already mature.' There are those who are entering and are already mature but not about to mature. There are those who are neither entering, nor about to mature, nor already mature.
What is meant by 'having a lineage' (gotra)? It is as previously explained. What is meant by 'entering'? It refers to a person (pudgala) abiding in a lineage, who initially obtains what was previously unattained: complete faith (saddha) in the Correct Enlightenment (samyak-sambuddha), the Rightly Proclaimed Dharma, and the Discipline (vinaya) of the Buddhas (tathagata); upholding pure precepts (sila); embracing extensive learning (bahusruta); increasing generosity (tyaga); and softening views (drsti). This is called 'entering.' What is meant by 'about to mature'? It refers to a person who has already entered, except for the final existence (bhava) that they will attain, meaning they will abide in this and attain complete Nirvana (parinirvana), or be able to enter the certainty of rightness (samyaktva-niyata). After entering, in subsequent lives, they cultivate the faculties (indriya), becoming increasingly superior, increasingly excellent, and increasingly subtle. This is called 'about to mature.' What is meant by 'already mature'? It refers to the final existence that is attained, where, abiding in this, one attains complete Nirvana, or is able to enter the certainty of rightness. This is called 'already mature.' What is meant by 'only entering, not about to mature, and not already mature'? It refers to initially obtaining complete faith in the Correct Enlightenment, the Rightly Proclaimed Dharma, and the Discipline of the Buddhas, extensively described up to softening views, without experiencing another life thereafter. This is called 'only entering, not about to mature, and not already mature.' What is meant by 'both entering and about to mature, but not already mature'? It refers to initially obtaining complete faith in the Correct Enlightenment, the Rightly Proclaimed Dharma, and the Discipline of the Buddhas, extensively described up to softening views, and then experiencing one, two, or more lives thereafter, without attaining the final existence, meaning abiding in this and attaining complete Nirvana. The rest is as previously stated. This is called 'both entering and about to mature, but not already mature.' What is meant by 'both entering and already mature, but not about to mature'? It refers to a person who has already entered and has already attained the final existence, where, abiding in this, one attains complete Nirvana. The rest is as previously stated. This is called 'both entering and already mature, but not about to mature.' What is meant by 'neither already entered, nor about to mature, nor already mature'? It refers to a person with the nature of Nirvana (nirvana-dharma), who only abides in a lineage but has not entered. This is called 'neither already entered, nor about to mature, nor already mature.'
已成熟補特伽羅。然有堪能定當趣入當得成熟。復有一類補特伽羅定無堪能當得趣入當得成熟。謂離種姓無涅槃法補特伽羅。當知如是補特伽羅無種姓故。定無堪能當得趣入及當成熟。何況當能得般涅槃。
當知此中如是一切補特伽羅。六位所攝。何等為六。一有堪能補特伽羅。二成就下品善根補特伽羅。三成就中品善根補特伽羅。四成就上品善根補特伽羅。五究竟方便補特伽羅。六已到究竟補特伽羅。
云何堪能補特伽羅。謂安住種姓補特伽羅。而未獲得最初于佛正覺正說法毗奈耶。所有正信廣說乃至調柔諸見。是名堪能補特伽羅。云何成就下品善根補特伽羅。謂安住種姓補特伽羅。已能獲得最初于佛正覺正說法毗奈耶。所有正信廣說乃至調柔諸見。是名成就下品善根補特伽羅。云何成就中品善根補特伽羅。謂安住種姓補特伽羅。已能獲得最初于佛正覺正說法毗奈耶。所有正信廣說乃至調柔諸見。從是已后或經一生或二或多。展轉勝進而未獲得最後有身。謂住於此能般涅槃。或能趣入正性離生。是名成就中品善根補特伽羅。云何成就上品善根補特伽羅。謂即如是展轉勝進補特伽羅。已能獲得最後有身。若住於此能般涅槃。或能趣入正性離生。是名成就上品善根補特伽羅。云何名為究竟方便補特伽羅。謂
【現代漢語翻譯】 現代漢語譯本 已經成熟的補特伽羅（Pudgala，人）。然而，有一類有能力的，必定會趣入並獲得成熟。還有一類補特伽羅，註定沒有能力獲得趣入和成熟，指的是那些脫離種姓（gotra，根基、本性），沒有涅槃之法的補特伽羅。應當知道，這樣的補特伽羅因為沒有種姓，所以註定沒有能力獲得趣入和成熟，更何況能夠獲得般涅槃（Parinirvana，完全的涅槃）。 應當知道，這裡所說的一切補特伽羅，被六種位次所包含。是哪六種呢？一是有能力的補特伽羅，二是成就下品善根的補特伽羅，三是成就中品善根的補特伽羅，四是成就上品善根的補特伽羅，五是究竟方便的補特伽羅，六是已經到達究竟的補特伽羅。 什麼是堪能補特伽羅？指的是安住于種姓的補特伽羅，但尚未在佛陀的正覺、正法、毗奈耶（Vinaya，戒律）中獲得最初的正信，乃至調柔的見解。這被稱為堪能補特伽羅。什麼是成就下品善根的補特伽羅？指的是安住于種姓的補特伽羅，已經能夠在佛陀的正覺、正法、毗奈耶中獲得最初的正信，乃至調柔的見解。這被稱為成就下品善根的補特伽羅。什麼是成就中品善根的補特伽羅？指的是安住于種姓的補特伽羅，已經能夠在佛陀的正覺、正法、毗奈耶中獲得最初的正信，乃至調柔的見解。從此以後，或者經過一生、或者兩生、或者多生，逐漸勝進，但尚未獲得最後有身（bhavāgra，輪迴的頂點），也就是安住於此就能般涅槃，或者能夠趣入正性離生（samyaktva-niyata，確定證入聖道）。這被稱為成就中品善根的補特伽羅。什麼是成就上品善根的補特伽羅？指的是像這樣逐漸勝進的補特伽羅，已經能夠獲得最後有身，如果安住於此就能般涅槃，或者能夠趣入正性離生。這被稱為成就上品善根的補特伽羅。什麼叫做究竟方便補特伽羅？指的是……
【English Translation】 English version The 'Pudgala' (person) who is already mature. However, there are those who are capable and will surely enter and attain maturity. There is also a type of 'Pudgala' who is destined to be incapable of entering and attaining maturity, referring to those who are separated from their 'gotra' (lineage, nature) and lack the Dharma of 'Nirvana'. It should be known that such a 'Pudgala', because they lack 'gotra', is destined to be incapable of entering and attaining maturity, let alone attaining 'Parinirvana' (complete Nirvana). It should be known that all the 'Pudgalas' mentioned here are encompassed by six stages. What are the six? First, the capable 'Pudgala'; second, the 'Pudgala' who has achieved inferior roots of virtue; third, the 'Pudgala' who has achieved intermediate roots of virtue; fourth, the 'Pudgala' who has achieved superior roots of virtue; fifth, the 'Pudgala' of ultimate means; and sixth, the 'Pudgala' who has already reached the ultimate. What is a capable 'Pudgala'? It refers to a 'Pudgala' who abides in their 'gotra' but has not yet obtained initial right faith, and even gentle views, in the Buddha's perfect enlightenment, right Dharma, and 'Vinaya' (discipline). This is called a capable 'Pudgala'. What is a 'Pudgala' who has achieved inferior roots of virtue? It refers to a 'Pudgala' who abides in their 'gotra' and has already been able to obtain initial right faith, and even gentle views, in the Buddha's perfect enlightenment, right Dharma, and 'Vinaya'. This is called a 'Pudgala' who has achieved inferior roots of virtue. What is a 'Pudgala' who has achieved intermediate roots of virtue? It refers to a 'Pudgala' who abides in their 'gotra' and has already been able to obtain initial right faith, and even gentle views, in the Buddha's perfect enlightenment, right Dharma, and 'Vinaya'. From then on, either after one life, or two lives, or many lives, they gradually progress but have not yet obtained their last existence ('bhavāgra', the peak of existence), meaning they abide in this state and can attain 'Parinirvana', or they can enter 'samyaktva-niyata' (certainty of rightness). This is called a 'Pudgala' who has achieved intermediate roots of virtue. What is a 'Pudgala' who has achieved superior roots of virtue? It refers to a 'Pudgala' who has progressed in this way and has already been able to obtain their last existence, and if they abide in this state, they can attain 'Parinirvana', or they can enter 'samyaktva-niyata'. This is called a 'Pudgala' who has achieved superior roots of virtue. What is called a 'Pudgala' of ultimate means? It refers to...
已獲得最後有身補特伽羅。為盡諸漏聽聞正法。或得無倒教授教誡。正修加行而未能得遍一切種諸漏永盡。未到究竟。如是名為究竟方便補特伽羅。云何名為已到究竟補特伽羅。謂即如是補特伽羅。為盡諸漏聽聞正法。獲得無倒教授教誡。如是如是正修加行。已能獲得遍一切種諸漏永盡所作已辦。究竟獲得第一清涼。如是名為已到究竟補特伽羅。
當知此中堪能種類補特伽羅。即以種姓為依為住。便能獲得下品善根。及能趣入。既趣入已下品善根為依為住。復能獲得中品善根。以此善根而自成熟。彼于如是自成熟時。中品善根為依為住。復能獲得上品善根。已得成熟。彼由如是上品善根。修集為因所得自體。復能修集轉勝資糧。由是觸證心一境性。復能趣入正性離生。證預流果或一來果或不還果。而未能證最勝第一阿羅漢果。如是名為究竟方便補特伽羅。若已證得一切煩惱皆悉永斷阿羅漢果。爾時名為已到究竟補特伽羅。此則顯示由初中后一切聲聞所修正行。所立六種補特伽羅。由有種姓聲聞正行。顯示最初補特伽羅。由到究竟聲聞正行。顯示最後補特伽羅。由余聲聞所修正行。顯示中間補特伽羅。
問已得趣入補特伽羅。為有定量一切時等得般涅槃。為無定量一切時分而不齊等得般涅槃。答無有定量。
【現代漢語翻譯】 現代漢語譯本： 什麼是究竟方便補特伽羅（Pudgala，人）？指的是已經獲得最後有身（指輪迴的最後階段）的補特伽羅，爲了斷盡一切煩惱（諸漏）而聽聞正法，或者得到沒有顛倒的教授教誡，如理如實地修行加行（努力），但未能完全斷盡一切種類的煩惱，沒有達到究竟的境界。這樣的人被稱為究竟方便補特伽羅。 什麼是已到究竟補特伽羅？指的是像前面所說的補特伽羅，爲了斷盡一切煩惱而聽聞正法，獲得沒有顛倒的教授教誡，像這樣如理如實地修行加行，已經能夠完全斷盡一切種類的煩惱，所作已辦，究竟獲得第一清涼（涅槃）。這樣的人被稱為已到究竟補特伽羅。
應當知道，這裡所說的堪能種類補特伽羅，是以種姓（先天稟賦）為依靠和基礎，便能獲得下品善根，並且能夠趣入（佛道）。已經趣入之後，以下品善根為依靠和基礎，又能獲得中品善根，以此善根使自己成熟。當他在這樣自我成熟的時候，以中品善根為依靠和基礎，又能獲得上品善根，已經得到成熟。他由於這樣上品善根修集為因所得到的自身，又能修集更加殊勝的資糧，由此觸證心一境性（專注），又能趣入正性離生（聖道），證得預流果（Srotapanna，須陀洹果）、或一來果（Sakrdagamin，斯陀含果）、或不還果（Anagamin，阿那含果），但未能證得最殊勝第一的阿羅漢果（Arhat）。這樣的人被稱為究竟方便補特伽羅。如果已經證得一切煩惱都完全斷除的阿羅漢果，那時就稱為已到究竟補特伽羅。這顯示了由初、中、后一切聲聞（Sravaka，弟子）所修正行，所建立的六種補特伽羅。由有種姓的聲聞正行，顯示最初的補特伽羅；由到達究竟的聲聞正行，顯示最後的補特伽羅；由其餘聲聞所修正行，顯示中間的補特伽羅。
問：已經得到趣入的補特伽羅，是有一定的數量，在所有時間都平等地得到般涅槃（Parinirvana，完全的涅槃）嗎？還是沒有一定的數量，在所有時間都不齊等地得到般涅槃？ 答：沒有一定的數量。
【English Translation】 English version: What is a 'Pudgala' (person) of ultimate means? It refers to a 'Pudgala' who has attained the last existence (referring to the final stage of reincarnation), who listens to the correct Dharma in order to exhaust all defilements (leaks), or who receives undeceiving teachings and instructions, and diligently practices accordingly, but has not been able to completely exhaust all kinds of defilements and has not reached the ultimate state. Such a person is called a 'Pudgala' of ultimate means. What is a 'Pudgala' who has reached the ultimate? It refers to a 'Pudgala' like the one mentioned above, who listens to the correct Dharma in order to exhaust all defilements, receives undeceiving teachings and instructions, and diligently practices accordingly, and has been able to completely exhaust all kinds of defilements, has done what needs to be done, and has ultimately attained the first coolness (Nirvana). Such a person is called a 'Pudgala' who has reached the ultimate.
It should be known that the 'Pudgala' of capable kind mentioned here, relying on and based on their 'gotra' (innate disposition), can obtain inferior roots of goodness and can enter (the path of Buddhism). Having entered, relying on and based on inferior roots of goodness, they can again obtain intermediate roots of goodness, and mature themselves with these roots of goodness. When they are maturing in this way, relying on and based on intermediate roots of goodness, they can again obtain superior roots of goodness, and have become mature. Due to the self obtained from the accumulation of these superior roots of goodness as a cause, they can again accumulate even more excellent resources, and thereby touch and realize the one-pointedness of mind, and can again enter the 'correctness of separation from birth' (holy path), attaining the 'Srotapanna' (stream-enterer) fruit, or the 'Sakrdagamin' (once-returner) fruit, or the 'Anagamin' (non-returner) fruit, but have not been able to attain the most supreme and first 'Arhat' fruit. Such a person is called a 'Pudgala' of ultimate means. If they have already attained the 'Arhat' fruit, where all defilements are completely cut off forever, then they are called a 'Pudgala' who has reached the ultimate. This shows the six kinds of 'Pudgalas' established by the correct practices cultivated by all 'Sravakas' (disciples) in the beginning, middle, and end. The initial 'Pudgala' is shown by the correct practice of 'Sravakas' with 'gotra'; the final 'Pudgala' is shown by the correct practice of 'Sravakas' who have reached the ultimate; the intermediate 'Pudgalas' are shown by the correct practices cultivated by the remaining 'Sravakas'.
Question: Do 'Pudgalas' who have attained entry have a fixed number, and do they all attain 'Parinirvana' (complete Nirvana) equally at all times? Or is there no fixed number, and do they not attain 'Parinirvana' equally at all times? Answer: There is no fixed number.
亦非一切時分齊等得般涅槃。然隨所應如所遇緣有差別故而般涅槃。當知此中或有一類極經久遠。或有一類非極久遠。或有一類最極速疾得般涅槃。謂住種姓補特伽羅最極速疾般涅槃者。要經三生。第一生中最初趣入。第二生中修令成熟。第三生中修成熟已。或即此身得般涅槃。或若不得般涅槃者必入學位。方可夭沒極經七有得般涅槃。如是名為趣入安立。
云何名為已趣入者所有諸相。謂安住種姓補特伽羅才已趣入設轉餘生。于自大師及善說法毗奈耶中。雖復妄念。若遇世間現有惡說法毗奈耶及有善說法毗奈耶。雖久聽聞以無量門讚美惡說法毗奈耶有勝功德。而不信解愛樂修行。亦不于彼而求出家。設暫出家才得趣入。尋復速疾棄捨退還。為性于彼不樂安住。如蜜生蟲置之釅酢。或如愛樂受妙欲者置淤泥中。彼由宿世妙善因力所任持故。若暫聽聞讚美善說法毗奈耶少分功德。或全未聞。雖暫少聞或全未聞。而能速疾信解趣入愛樂修行或求出家。既出家已畢竟趣入終無退轉。為性於此愛樂安住。如蜜生蟲。置之上蜜。或如愛樂受妙欲者置勝欲中。彼由宿世妙善因力所任持故。是名第一已得趣入補特伽羅已趣入相。復有所餘已得趣入補特伽羅已趣入相。謂雖未得能往一切惡趣無暇。煩惱離系而能不生惡趣無暇。世
【現代漢語翻譯】 現代漢語譯本：並非所有時候都能平等地獲得般涅槃（Parinirvana，完全的涅槃）。而是根據各自的情況和所遇到的因緣，般涅槃的時間會有所不同。應當知道，這裡面，有些人需要極其久遠的時間，有些人不需要極其久遠的時間，還有些人能夠非常迅速地獲得般涅槃。所謂住在種姓（gotra，根器）的補特伽羅（pudgala，人）能夠最快速地獲得般涅槃，需要經歷三生。第一生中最初進入，第二生中修行使之成熟，第三生中修行成熟之後，或者就在這一世獲得般涅槃，或者如果不能在這一世獲得般涅槃，必定進入聖位（學道位），然後夭折，最多經歷七次輪迴就能獲得般涅槃。這叫做趣入的安立。
什麼叫做已經趣入者的各種相狀呢？就是安住在種姓的補特伽羅，一旦已經趣入，即使轉生到其他地方，對於自己的大師和善妙的說法及毗奈耶（vinaya，戒律），即使有所遺忘，如果遇到世間現有的惡劣說法及毗奈耶，或者遇到善妙的說法及毗奈耶，即使長久聽聞，用無數種方式讚美惡劣說法及毗奈耶具有殊勝的功德，也不會相信、理解、喜愛和修行，也不會在那裡尋求出家。即使暫時出家，剛剛趣入，也會迅速地拋棄、退還，因為本性上不喜歡安住於此。就像蜜蜂生的蟲子被放在濃烈的醋里一樣，或者像喜愛享受妙欲的人被放在淤泥中一樣。他們由於宿世妙善的因緣力量所支援，如果暫時聽聞讚美善妙說法及毗奈耶少許的功德，或者完全沒有聽聞，即使暫時少許聽聞或者完全沒有聽聞，也能迅速地相信、理解、進入、喜愛和修行，或者尋求出家。既然出家之後，必定趣入，最終不會退轉，因為本性上喜愛安住於此。就像蜜蜂生的蟲子被放在上等的蜂蜜里一樣，或者像喜愛享受妙欲的人被放在殊勝的欲樂中一樣。他們由於宿世妙善的因緣力量所支援。這叫做第一種已經獲得趣入的補特伽羅的趣入之相。還有其他的已經獲得趣入的補特伽羅的趣入之相。就是即使沒有獲得能夠前往一切惡趣（durgati，不好的去處）和無暇（無修行的機會）的煩惱的解脫，也能不生於惡趣和無暇之處。
【English Translation】 English version: It is not the case that all times are equal for attaining Parinirvana (complete Nirvana). Rather, depending on the circumstances and the conditions encountered, the time for Parinirvana varies. It should be known that among these, some require an extremely long time, some do not require an extremely long time, and some can attain Parinirvana very quickly. Those pudgalas (persons) who dwell in the gotra (lineage, potential) can attain Parinirvana most quickly, requiring three lives. In the first life, they initially enter; in the second life, they cultivate to maturity; and in the third life, having cultivated to maturity, either they attain Parinirvana in this very life, or if they cannot attain Parinirvana in this life, they will certainly enter the stage of learning (the path of training), then die prematurely, and at most, after seven existences, they will attain Parinirvana. This is called the establishment of entry.
What are the characteristics of those who have already entered? It is that pudgalas who dwell in the gotra, once they have entered, even if they are reborn elsewhere, and even if they have forgotten their own master and the good Dharma and vinaya (discipline), if they encounter the existing evil Dharma and vinaya in the world, or if they encounter the good Dharma and vinaya, even if they listen for a long time and praise the evil Dharma and vinaya with countless ways, extolling its superior merits, they will not believe, understand, love, or practice it, nor will they seek ordination there. Even if they temporarily ordain, just having entered, they will quickly abandon it and retreat, because by nature they do not enjoy dwelling there. It is like a worm born in honey being placed in strong vinegar, or like someone who loves to enjoy sensual pleasures being placed in mud. Because they are supported by the power of good causes from past lives, if they temporarily hear a little praise of the merits of the good Dharma and vinaya, or if they have not heard it at all, even if they have heard only a little or have not heard it at all, they can quickly believe, understand, enter, love, and practice it, or seek ordination. Once they have ordained, they will certainly enter and never retreat, because by nature they love to dwell there. It is like a worm born in honey being placed in superior honey, or like someone who loves to enjoy sensual pleasures being placed in superior sensual delights. Because they are supported by the power of good causes from past lives. This is called the first characteristic of entry for a pudgala who has already attained entry. There are other characteristics of entry for a pudgala who has already attained entry. That is, even if they have not attained liberation from the afflictions that lead to all the durgatis (bad destinies) and times of no leisure (times without opportunity for practice), they are still able to avoid being born in the durgatis and times of no leisure.
尊依此已得趣入補特伽羅。密意說言。若有世間上品正見。雖歷千生不墮惡趣。彼若已入上品善根漸向成熟。爾時便能不生無暇及余惡趣。是名第二已得趣入補特伽羅已趣入相。復有所餘已得趣入補特伽羅已趣入相。謂暫聞佛或法或僧勝功德已。便得隨念清凈信心。引發廣大出離善法。數數緣念融練凈心。身遂毛豎悲泣雨淚。是名第三已得趣入補特伽羅已趣入相。復有所餘已得趣入補特伽羅已趣入相。謂性成就猛利慚愧。于所現行諸有罪處。深生羞恥。是名第四已得趣入補特伽羅已趣入相。復有所餘已得趣入補特伽羅已趣入相。謂于受持讀誦請問思惟觀行求善法中。有深欲樂猛利慾樂。是名第五已得趣入補特伽羅已趣入相。復有所餘已得趣入補特伽羅已趣入相。謂於一切無罪事業。修集一切善品加行。正方便中能善修集。堅固發起長時發起決定發起。是名第六已得趣入補特伽羅已趣入相。復有所餘已得趣入補特伽羅已趣入相。謂彼為性塵垢微薄煩惱羸劣。雖起諸纏而不長時相續久住。無諂無誑能制憍慢我我所執。好取功德憎背過失。是名第七已得趣入補特伽羅已趣入相。復有所餘已得趣入補特伽羅已趣入相。謂能善巧藏護其心。于諸廣大所應證處不自輕蔑。不自安處。無力能中。其所信解增多猛盛。是名第八已得趣入
【現代漢語翻譯】 現代漢語譯本： 依據以上所述，可以瞭解已得趣入的補特伽羅（pudgala，人）。密意是說，如果世間有人具備上品的正見，即使經歷千生也不會墮入惡趣。這樣的人如果已經進入上品善根，並且逐漸走向成熟，那麼就不會再投生到沒有修法機會的地方，以及其他的惡劣境地。這是第二種已得趣入的補特伽羅的已趣入之相。 還有其他的已得趣入的補特伽羅的已趣入之相。例如，僅僅是暫時聽聞到佛、法、僧的殊勝功德，就能生起隨唸的清凈信心，從而引發廣大的出離善法。他會反覆思念，融化和鍛鍊清凈的心，以至於身體汗毛豎立，悲傷哭泣，淚如雨下。這是第三種已得趣入的補特伽羅的已趣入之相。 還有其他的已得趣入的補特伽羅的已趣入之相。例如，天性就具備強烈的慚愧心，對於自己所做的各種有罪之事，會深深地感到羞恥。這是第四種已得趣入的補特伽羅的已趣入之相。 還有其他的已得趣入的補特伽羅的已趣入之相。例如，對於受持、讀誦、請問、思惟、觀行，以及尋求善法，有深刻的渴望和強烈的興趣。這是第五種已得趣入的補特伽羅的已趣入之相。 還有其他的已得趣入的補特伽羅的已趣入之相。例如，對於一切沒有罪過的事業，修集一切善的品行，在正確的修行方法中能夠很好地修集，並且堅定地發起，長期地發起，決定地發起。這是第六種已得趣入的補特伽羅的已趣入之相。 還有其他的已得趣入的補特伽羅的已趣入之相。例如，這種人的本性是塵垢微薄，煩惱微弱。即使生起各種煩惱，也不會長時間地持續存在。沒有諂媚和欺騙，能夠剋制驕慢和我我所執（認為『我』和『我的』是真實存在的執著）。喜歡接受功德，厭惡背離過失。這是第七種已得趣入的補特伽羅的已趣入之相。 還有其他的已得趣入的補特伽羅的已趣入之相。例如，能夠巧妙地守護自己的心，對於那些廣大的、應該證悟的境界，不會輕視自己，也不會安於現狀，即使在自己能力不足的情況下，他的信心和理解也會更加強烈和猛烈。這是第八種已得趣入
【English Translation】 English version: Based on the above, one can understand the characteristics of a 'pudgala' (person) who has attained entry. The hidden meaning is that if someone in the world possesses superior right view, they will not fall into the lower realms even after thousands of lifetimes. If such a person has entered the realm of superior virtuous roots and is gradually maturing, then they will not be reborn in places without opportunities for practice or in other unfavorable conditions. This is the second characteristic of a 'pudgala' who has attained entry. There are other characteristics of a 'pudgala' who has attained entry. For example, merely hearing about the excellent qualities of the Buddha, Dharma, or Sangha, they can generate pure faith through recollection, which leads to vast virtuous practices of renunciation. They repeatedly contemplate, melting and refining their pure mind, to the point that their body hairs stand on end, they weep with sorrow, and tears fall like rain. This is the third characteristic of a 'pudgala' who has attained entry. There are other characteristics of a 'pudgala' who has attained entry. For example, they are naturally endowed with strong shame and remorse, and they feel deep shame for any sinful actions they commit. This is the fourth characteristic of a 'pudgala' who has attained entry. There are other characteristics of a 'pudgala' who has attained entry. For example, they have a deep desire and strong interest in upholding, reciting, questioning, contemplating, practicing, and seeking virtuous teachings. This is the fifth characteristic of a 'pudgala' who has attained entry. There are other characteristics of a 'pudgala' who has attained entry. For example, they cultivate all virtuous qualities in all blameless activities, and they are able to cultivate well in the correct methods of practice, initiating them firmly, initiating them for a long time, and initiating them decisively. This is the sixth characteristic of a 'pudgala' who has attained entry. There are other characteristics of a 'pudgala' who has attained entry. For example, such a person's nature is such that their defilements are thin and their afflictions are weak. Even if they arise, these afflictions do not persist for a long time. They are without deceit or deception, and they can restrain arrogance and the clinging to 'I' and 'mine' (the attachment that 'I' and 'mine' are real). They like to embrace merits and hate to turn away from faults. This is the seventh characteristic of a 'pudgala' who has attained entry. There are other characteristics of a 'pudgala' who has attained entry. For example, they are skilled at guarding their mind, and they do not belittle themselves in the face of vast realms that should be realized, nor do they settle for the status quo. Even when their abilities are insufficient, their faith and understanding increase more strongly and intensely. This is the eighth characteristic of a 'pudgala' who has attained entry.
補特伽羅已趣入相。如是等類已得趣入補特伽羅已趣入相。
當知無量。我於是中已說少分。如是諸相若有安住下品善根而趣入者。當知下品名有間隙。未能無間。未善清凈。若有安住中品善根而趣入者。當知中品。若有安住上品善根而趣入者。當知上品。無有間隙已能無間已善清凈。
如是名為已得趣入補特伽羅已趣入相。成就如是趣入相者。當知墮在已趣入數。應知如是安住種姓。已得趣入補特伽羅所有眾多吉祥士相。唯佛世尊及到第一究竟弟子。以善清凈勝妙智見現見現證。隨其種姓隨所趣入如應救濟。
云何名為已得趣入補特伽羅。謂或有已得趣入補特伽羅。唯已趣入未將成熟未已成熟未得出離。或有亦已趣入亦將成熟未已成熟未得出離。或有亦已趣入亦已成熟未得出離。隨欲而行。如是差別應知如前已辨其相。
復有所餘。如種姓地說軟根等補特伽羅所有差別。今於此中如其所應亦當了知所有差別。如是所說若趣入自性。若趣入安立。若已趣入者所有諸相。若已趣入補特伽羅。一切總說名趣入地。
瑜伽師地論卷第二十一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二十二
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲
【現代漢語翻譯】 現代漢語譯本： 補特伽羅（Pudgala，意為「人」、「有情」）已經趣入（進入）某種狀態。像這樣的人已經獲得了趣入補特伽羅已趣入之相。 應當知道，這樣的例子有無量之多。我在這裡只說了少部分。像這樣的各種相，如果有人安住于下品善根而趣入，應當知道這是下品，名為有間隙，未能無間，未善清凈。如果有人安住于中品善根而趣入，應當知道這是中品。如果有人安住于上品善根而趣入，應當知道這是上品，沒有間隙，已經能夠無間，已經善於清凈。 像這樣就叫做已得趣入補特伽羅已趣入之相。成就了這樣趣入之相的人，應當知道他已經墮在已趣入的行列中。應當知道像這樣安住于種姓（Gotra，意為「根性」、「家族」）的人，已經獲得了趣入補特伽羅的所有眾多吉祥士相。只有佛世尊以及達到第一究竟的弟子，以善於清凈的勝妙智見，現見現證，隨其種姓，隨所趣入，如應救濟。 什麼叫做已得趣入補特伽羅呢？就是說，或者有人已經獲得了趣入補特伽羅，只是已經趣入，但尚未將要成熟，尚未已經成熟，尚未得出離。或者有人也已經趣入，也將要成熟，但尚未已經成熟，尚未得出離。或者有人也已經趣入，也已經成熟，但尚未得出離，可以隨自己的意願而行。像這樣的差別，應當知道如前面已經辨明了其相。 還有其他的，就像在種姓地（Gotrabhumi）中所說的軟根等補特伽羅的所有差別。現在在這裡，也應當如其所應地瞭解所有差別。像這樣所說的，無論是趣入的自性，還是趣入的安立，還是已趣入者所有的各種相，還是已趣入的補特伽羅，一切總的來說，都叫做趣入地（Pravrttibhumi）。 出自《瑜伽師地論》卷第二十一 出自《瑜伽師地論》卷第二十二 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中聲
【English Translation】 English version: The Pudgala (person, sentient being) has already entered into a certain state. Such a person has attained the characteristics of having entered the Pudgala who has already entered. It should be known that there are countless such examples. I have only spoken of a small portion here. If someone dwells in inferior wholesome roots and enters, it should be known that this is inferior, called having gaps, unable to be without gaps, and not well purified. If someone dwells in middling wholesome roots and enters, it should be known that this is middling. If someone dwells in superior wholesome roots and enters, it should be known that this is superior, without gaps, already able to be without gaps, and already well purified. Thus, it is called the characteristics of the Pudgala who has already attained entry and has already entered. One who has achieved such characteristics of entry should be known to have fallen into the category of those who have already entered. It should be known that such a person dwelling in a Gotra (lineage, nature) has obtained all the many auspicious characteristics of the Pudgala who has already attained entry. Only the Buddha, the World Honored One, and the disciples who have reached the first ultimate, with well-purified, excellent wisdom and vision, directly see and directly realize, according to their Gotra and according to what they have entered, and rescue them accordingly. What is called the Pudgala who has already attained entry? It means that some have already attained entry into the Pudgala, but have only entered, not yet about to mature, not yet already matured, and not yet liberated. Or some have already entered and are also about to mature, but not yet already matured, and not yet liberated. Or some have already entered and have already matured, but not yet liberated, and can act according to their own will. Such differences should be known as the characteristics that have already been distinguished before. Furthermore, there are other differences, just as all the differences of the Pudgalas with soft roots, etc., are spoken of in the Gotrabhumi (lineage ground). Now, here, all the differences should also be understood as appropriate. What has been spoken of in this way, whether it is the nature of entry, or the establishment of entry, or all the various characteristics of those who have already entered, or the Pudgala who has already entered, all of this, in general, is called the Pravrttibhumi (ground of entry). From Yogācārabhūmi-śāstra, Volume 21 From Yogācārabhūmi-śāstra, Volume 22 Said by Bodhisattva Maitreya Tripiṭaka Master Xuanzang, by imperial order, translated the section on sound in the Local Division
聞地第十三初瑜伽處出離地第三之一
如是已說趣入地。云何出離地。嗢拖南曰。
若世間離欲 如是出世間 及此二資糧 是名出離地
謂若由世間道而趣離欲。若由出世道而趣離欲。若此二道所有資糧。總略為一名出離地。
云何名為由世間道而趣離欲。謂如有一于下欲界觀為粗相。于初靜慮離生喜樂。若定若生觀為靜相。彼由多住如是觀時便於欲界而得離欲。亦能證入最初靜慮。如是復于初靜慮上。漸次如應一切下地觀為粗相。一切上地觀為靜相。彼由多住如是觀時便於乃至無所有處而得離欲。亦能證入乃至非想非非想處。
如是名為由世間道而趣離欲。除此更無若過若增。
云何名為由出世道而趣離欲。謂如有一親近善士。于聖法中已成聰慧。于聖法中已得調順。于苦聖諦如實知苦。于集聖諦如實知集。于滅聖諦如實知滅。于道聖諦如實知道。既得成就有學智見。從此已后漸修聖道。遍於三界見修所斷一切法中。自能離系自得解脫。如是便能超過三界。如是名為由出世道而趣離欲。
云何名為二道資糧。嗢拖南曰。
自他圓滿善法欲 戒根律儀食知量 覺寤正知住善友 聞思無障舍莊嚴
謂若自圓滿。若他圓滿。若善法欲。若戒律儀。若根
【現代漢語翻譯】 現代漢語譯本 《聞地》第十三，初瑜伽處，出離地第三之一
如上已經講述了趣入地。什麼是出離地呢？用一首偈頌概括：
若世間離欲， 如是出世間， 及此二資糧， 是名出離地。
指的是如果通過世間道而達到離欲，或者通過出世道而達到離欲，以及這兩種道所擁有的資糧。總括起來，可以稱之為出離地。
什麼叫做通過世間道而達到離欲呢？比如，有的人認為下方的欲界是粗糙的，而初禪（Dhyana）的離生喜樂，無論是禪定還是所生之樂，都是寂靜的。當他長時間安住于這樣的觀察時，就能對欲界產生離欲，也能證入最初的禪定。像這樣，他又在初禪的基礎上，逐漸地、相應地將一切下方的境界視為粗糙的，將一切上方的境界視為寂靜的。當他長時間安住于這樣的觀察時，就能對乃至無所有處（Akincanyayatana）產生離欲，也能證入乃至非想非非想處（Naivasamjnanasamjnayatana）。
這就叫做通過世間道而達到離欲。除此之外，沒有更多或更少的方法了。
什麼叫做通過出世道而達到離欲呢？比如，有的人親近善知識，在聖法（Aryadharma）中已經變得聰慧，在聖法中已經得到調伏。對於苦聖諦（Duhkha Satya）如實地知苦，對於集聖諦（Samudaya Satya）如實地知集，對於滅聖諦（Nirodha Satya）如實地知滅，對於道聖諦（Marga Satya）如實地知道。既然已經成就了有學（Saiksa）的智慧和見解，從此以後逐漸修習聖道，普遍地在三界（Trailokya）中，對於見所斷和修所斷的一切法，自己能夠脫離束縛，自己能夠得到解脫。這樣，便能夠超越三界。這就叫做通過出世道而達到離欲。
什麼叫做兩種道的資糧呢？用一首偈頌概括：
自他圓滿善法欲， 戒根律儀食知量， 覺寤正知住善友， 聞思無障舍莊嚴。
指的是自身的圓滿，他人的圓滿，對善法的慾望，戒律儀，根
【English Translation】 English version Chapter Thirteen of the Wendi, The First Yoga Practice, The Third on the Departure Ground, Part One
Having thus explained the Entering Ground, what is the Departure Ground? The summary verse states:
If worldly detachment, Thus is supramundane, And these two resources, Are called the Departure Ground.
It refers to the case where one attains detachment through the worldly path, or attains detachment through the supramundane path, and the resources possessed by these two paths. Collectively, this can be called the Departure Ground.
What is meant by attaining detachment through the worldly path? For example, someone perceives the lower Desire Realm (Kamadhatu) as coarse, while the joy and pleasure born from detachment in the First Dhyana (Prathama Dhyana), whether the meditative state or the pleasure that arises, are seen as tranquil. When they dwell extensively in such observation, they can develop detachment from the Desire Realm and also attain the First Dhyana. Similarly, building upon the First Dhyana, they gradually and appropriately regard all lower realms as coarse and all higher realms as tranquil. When they dwell extensively in such observation, they can develop detachment from even the Realm of No-Thingness (Akincanyayatana), and also attain even the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana).
This is called attaining detachment through the worldly path. There is nothing more or less than this.
What is meant by attaining detachment through the supramundane path? For example, someone draws near to virtuous friends, has become wise in the Holy Dharma (Aryadharma), and has become disciplined in the Holy Dharma. Regarding the Truth of Suffering (Duhkha Satya), they truly know suffering; regarding the Truth of the Origin (Samudaya Satya), they truly know the origin; regarding the Truth of Cessation (Nirodha Satya), they truly know cessation; regarding the Truth of the Path (Marga Satya), they truly know the path. Having achieved the wisdom and understanding of a learner (Saiksa), they gradually cultivate the Noble Path from then on, universally in the Three Realms (Trailokya), regarding all phenomena to be abandoned by seeing and cultivation, they can liberate themselves and attain liberation. In this way, they can transcend the Three Realms. This is called attaining detachment through the supramundane path.
What are the resources of the two paths? The summary verse states:
Self and other's fulfillment, desire for good Dharma, Precepts, sense restraint, moderation in food, Wakefulness, right awareness, dwelling with good friends, Hearing, thinking without obstruction, abandoning adornment.
It refers to one's own fulfillment, the fulfillment of others, the desire for good Dharma, the precepts, sense
律儀。若於食知量。若初夜后夜常勤修習覺寤瑜伽。若正知而住。若善友性。若聞正法若思正法。若無障礙。若修惠舍。若沙門莊嚴。如是等法是名世間及出世間諸離欲道趣向資糧。
當知此中若自圓滿若他圓滿若善法欲。此。
三如前修集種子諸劣緣中已辨其相。
云何戒律儀。嗢拖南曰。
戒律儀當知 辨三虧滿十 六異門三凈 勝功德十種
戒律儀者。謂如有一安住具戒。廣說乃至受學學處。
云何名為安住具戒。謂于所受學所有學處。不虧身業。不虧語業。無缺無穿。如是名為安住具戒。云何名為善能守護別解脫律儀。謂能守護七眾所受別解脫律儀。即此律儀眾差別故成多律儀。今此義中唯依苾芻律儀處。說善能守護別解脫律儀。云何名為軌則圓滿。謂如有一或於威儀路。或於所作事。或於善品加行處所。成就軌則。隨順世間不越世間。隨順毗奈耶。不越毗奈耶。云何名為于威儀路。成就軌則。隨順世間不越世間。隨順毗奈耶。不越毗奈耶。謂如有一于所應行於如所行。即於此中如是而行。由是行故不為世間之所譏毀。不為賢良正至善士。諸同法者。諸持律者。諸學律者。之所呵責。如於所行。于其所住所坐所臥當知亦爾。如是名為于威儀路成就軌則。隨順世間不
【現代漢語翻譯】 現代漢語譯本：
律儀（Vinaya）：如果對食物知量，如果初夜后夜經常勤奮地修習覺寤瑜伽（jagrata yoga，覺醒瑜伽），如果保持正知而住，如果具有善良的朋友，如果聽聞正法，如果思考正法，如果沒有障礙，如果修習佈施，如果具有沙門（śrāmaṇa，出家修行者）的莊嚴。像這樣的法，被稱為世間和出世間諸種離欲之道趣向的資糧。
應當知道，這裡所說的自身圓滿、他人圓滿和對善法的慾望，這三者如前所說，在修集種子時，已經辨明了各種劣緣的相狀。
什麼是戒律儀（śīla-saṃvara，戒的實踐）？頌文說：
應當知道戒律儀，辨別三種虧損和圓滿，六種不同的方面，三種清凈，以及十種殊勝的功德。
戒律儀是指，比如有一個人安住于具足戒律，廣泛地說，乃至受持和學習學處（śikṣāpada，戒條）。
什麼叫做安住具戒？是指對於所受持和學習的所有學處，不虧損身業，不虧損語業，沒有殘缺，沒有破損。這叫做安住具戒。什麼叫做善能守護別解脫律儀（prātimokṣa-saṃvara，防止墮落的戒律）？是指能夠守護七眾所受持的別解脫律儀。正是因為這種律儀的群體差別，才形成了多種律儀。現在這裡只依據比丘（bhikṣu，男性出家眾）的律儀來說明善能守護別解脫律儀。什麼叫做軌則圓滿？是指比如有一個人在威儀路上，或者在所作的事情上，或者在善品的加行處所上，成就軌則，隨順世間而不超越世間，隨順毗奈耶（Vinaya，戒律）而不超越毗奈耶。什麼叫做在威儀路上成就軌則，隨順世間而不超越世間，隨順毗奈耶而不超越毗奈耶？是指比如有一個人在所應行的地方，按照所應的方式行走，就在這行走中，如是而行。由於這樣的行走，不被世間所譏毀，不被賢良正直的善士、諸位同修佛法者、諸位持律者、諸位學習戒律者所呵責。如同對待行走一樣，對於他的住所、所坐之處、所臥之處，應當知道也是如此。這叫做在威儀路上成就軌則，隨順世間而不……
【English Translation】 English version:
'Vinaya (Discipline). If one knows the proper amount in food. If one diligently practices wakefulness yoga (jagrata yoga) during the early and late parts of the night. If one dwells with mindfulness. If one has good friends. If one hears the true Dharma. If one contemplates the true Dharma. If there are no obstacles. If one cultivates generosity. If one possesses the adornments of a renunciant (śrāmaṇa). Such practices are called the resources for approaching the path of detachment in both the mundane and supramundane realms.'
'It should be known that self-perfection, the perfection of others, and the desire for virtuous qualities, these three, as previously mentioned, have already had their characteristics distinguished among the inferior conditions for cultivating seeds.'
'What is the discipline of moral conduct (śīla-saṃvara)? The summary verse says:'
'The discipline of moral conduct should be known, distinguishing three deficiencies and perfections, six different aspects, three purities, and ten excellent qualities.'
'The discipline of moral conduct refers to someone who dwells abiding in the precepts, extensively speaking, even to undertaking and learning the precepts (śikṣāpada).'
'What is called dwelling abiding in the precepts? It means that with respect to all the precepts that one has undertaken and is learning, one does not violate them in bodily actions, one does not violate them in verbal actions, without deficiency, without breakage. This is called dwelling abiding in the precepts. What is called skillfully guarding the Prātimokṣa-saṃvara (vows of individual liberation)? It means being able to guard the Prātimokṣa-saṃvara undertaken by the seven assemblies. It is precisely because of the differences in these assemblies of vows that multiple sets of vows are formed. In this context, we are only relying on the vows of a Bhikṣu (monk) to explain skillfully guarding the Prātimokṣa-saṃvara. What is called perfection of conduct? It means that someone, whether in the way they carry themselves, or in the things they do, or in the places where they apply effort to virtuous qualities, achieves proper conduct, conforming to the world without transgressing it, conforming to the Vinaya without transgressing it. What is called achieving proper conduct in the way one carries oneself, conforming to the world without transgressing it, conforming to the Vinaya without transgressing it? It means that someone, in the place where they should walk, walks in the way they should walk, and in this walking, they walk in this manner. Because of this walking, they are not criticized by the world, nor are they rebuked by virtuous and upright good people, fellow practitioners of the Dharma, those who uphold the Vinaya, and those who study the Vinaya. Just as with walking, it should be known that it is the same with their dwelling place, their sitting place, and their lying place. This is called achieving proper conduct in the way one carries oneself, conforming to the world without...'
越世間隨順毗奈耶不越毗奈耶。云何名為于所作事成就軌則。隨順世間不越世間。隨順毗奈耶不越毗奈耶。謂如有一于其所作。若衣服事若便利事。若用水事若楊枝事。若入聚落行乞食事。若受用事若蕩缽事。若安置事若洗足事。若為敷設臥具等事。即此略說。衣事缽事復有所餘如是等類諸所應作名所作事。如其所應于所應作于如所作。即於此中如是而作。由是作故不為世間之所譏毀。不為賢良正至善士。諸同法者。諸持律者。諸學律者。之所呵責。如是名為于所作事成就軌則。隨順世間不越世間。隨順毗奈耶不越毗奈耶。云何名為于諸善品加行處所成就軌則。隨順世間不越世間。隨順毗奈耶不越毗奈耶。謂于種種善品加行。若於正法受持讀誦。若於尊長修和敬業參覲承事。若於病者起慈悲心殷重供侍。若於如法宣白加行。住慈悲心展轉與欲。若於正法請問聽受翹勤無墮。于諸有智同梵行者。盡其身力而脩敬事。於他善品常勤贊勵。常樂為他宣說正法。入于靜室結跏趺坐繫念思惟。如是等類諸餘無量所修善法。皆說名為善品加行。彼于如是隨所宣說善品加行。如其所應于所應作于如所作。即於此中如是而作。由是作故不為世間之所譏毀。不為賢良正至善士。諸同法者。諸持律者。諸學律者。之所呵責。如是名為于諸善
【現代漢語翻譯】 現代漢語譯本： 越出世間又隨順毗奈耶而不越毗奈耶，這指的是什麼呢？什麼叫做在所做的事情上成就軌則，既隨順世間又不越出世間，既隨順毗奈耶又不越毗奈耶？譬如，有一個人對於他所做的事情，無論是衣服的事情，還是便利（大小便）的事情，還是用水的事情，還是用楊枝（牙籤）的事情，還是進入村落乞食的事情，還是受用的事情，還是洗缽的事情，還是安置的事情，還是洗腳的事情，還是爲了鋪設臥具等等的事情。簡略地說，衣事、缽事以及其他類似的各種應該做的事情，都叫做所作事。對於應該做的事情，按照應該的方式去做，就像應該做的那樣去做。因此，這樣做就不會被世間所譏毀，也不會被賢良正直的善士、同修佛法的人、持戒律的人、學習戒律的人所呵責。這就叫做在所做的事情上成就軌則，既隨順世間又不越出世間，既隨順毗奈耶又不越毗奈耶。什麼叫做在各種善品加行（修行）的處所成就軌則，既隨順世間又不越出世間，既隨順毗奈耶又不越毗奈耶？指的是對於種種善品加行，比如對於正法的受持讀誦，對於尊長修習和敬的行業，參覲承事，對於病人發起慈悲心慇勤供養侍奉，對於如法宣白加行，以慈悲心輾轉給予幫助，對於正法請問聽受，專心致志沒有懈怠，對於有智慧的同修梵行者，儘自己的力量恭敬侍奉，對於他人的善品常常勤奮讚揚勉勵，常常樂意為他人宣說正法，進入靜室結跏趺坐，繫念思惟。像這樣等等其他無量所修的善法，都叫做善品加行。對於這些所宣說的善品加行，按照應該的方式，在應該做的處所，按照應該做的去做。因此，這樣做就不會被世間所譏毀，也不會被賢良正直的善士、同修佛法的人、持戒律的人、學習戒律的人所呵責。這就叫做在各種善 English version: Transcending the world yet conforming to the Vinaya without transgressing it. What does this mean? What is called achieving the rules in what is done, conforming to the world without transcending it, conforming to the Vinaya without transgressing it? For example, someone in their actions, whether it's matters of clothing, matters of convenience (excretion), matters of using water, matters of using a toothpick (Yangzhi), matters of entering a village for alms, matters of consumption, matters of washing the bowl, matters of placement, matters of washing feet, or matters of preparing bedding, etc. Briefly speaking, matters of clothing, matters of the bowl, and other similar things that should be done are called 'what is done.' Doing what should be done in the way it should be done, doing it as it should be done. Therefore, doing so will not be criticized by the world, nor will it be reproached by virtuous and upright good people, fellow practitioners of the Dharma, those who uphold the precepts (Vinaya), and those who study the precepts. This is called achieving the rules in what is done, conforming to the world without transcending it, conforming to the Vinaya without transgressing it. What is called achieving the rules in the places of practice for various virtuous qualities, conforming to the world without transcending it, conforming to the Vinaya without transgressing it? It refers to various practices of virtuous qualities, such as upholding, reciting, and studying the true Dharma; cultivating harmonious and respectful conduct towards elders, attending to and serving them; generating compassion for the sick and diligently providing for them; for lawful declarations and actions, giving assistance with a compassionate heart; diligently seeking and listening to the true Dharma without falling into negligence; exerting oneself to the utmost to show respect to wise fellow practitioners of the Brahmachari (梵行者); constantly praising and encouraging others' virtuous qualities; always delighting in expounding the true Dharma for others; entering a quiet room, sitting in the lotus position, focusing the mind and contemplating. Such and other immeasurable virtuous practices are all called practices of virtuous qualities. Regarding these virtuous practices that are spoken of, doing what should be done in the way it should be done, in the place where it should be done, doing it as it should be done. Therefore, doing so will not be criticized by the world, nor will it be reproached by virtuous and upright good people, fellow practitioners of the Dharma, those who uphold the precepts (Vinaya), and those who study the precepts. This is called achieving the rules in various 楊枝(Yangzhi): Toothpick 梵行者(Brahmachari): One who practices celibacy or lives a pure life
【English Translation】 Transcending the world, yet conforming to the Vinaya without transgressing it. What is meant by 'achieving the rules in what is done, conforming to the world without transcending it, conforming to the Vinaya without transgressing it?' It is like someone, in their actions, whether it be matters of clothing, matters of convenience (excretion), matters of using water, matters of using a Yangzhi (toothpick), matters of entering a village for alms, matters of consumption, matters of washing the bowl, matters of placement, matters of washing feet, or matters of preparing bedding, etc. Briefly speaking, matters of clothing, matters of the bowl, and other similar things that should be done are called 'what is done.' Doing what should be done in the way it should be done, doing it as it should be done. Therefore, doing so will not be criticized by the world, nor will it be reproached by virtuous and upright good people, fellow practitioners of the Dharma, those who uphold the precepts (Vinaya), and those who study the precepts. This is called 'achieving the rules in what is done, conforming to the world without transcending it, conforming to the Vinaya without transgressing it.' What is meant by 'achieving the rules in the places of practice for various virtuous qualities, conforming to the world without transcending it, conforming to the Vinaya without transgressing it?' It refers to various practices of virtuous qualities, such as upholding, reciting, and studying the true Dharma; cultivating harmonious and respectful conduct towards elders, attending to and serving them; generating compassion for the sick and diligently providing for them; for lawful declarations and actions, giving assistance with a compassionate heart; diligently seeking and listening to the true Dharma without falling into negligence; exerting oneself to the utmost to show respect to wise fellow practitioners of the Brahmachari (梵行者); constantly praising and encouraging others' virtuous qualities; always delighting in expounding the true Dharma for others; entering a quiet room, sitting in the lotus position, focusing the mind and contemplating. Such and other immeasurable virtuous practices are all called 'practices of virtuous qualities.' Regarding these virtuous practices that are spoken of, doing what should be done in the way it should be done, in the place where it should be done, doing it as it should be done. Therefore, doing so will not be criticized by the world, nor will it be reproached by virtuous and upright good people, fellow practitioners of the Dharma, those who uphold the precepts (Vinaya), and those who study the precepts. This is called achieving the rules in various
品加行處所。成就軌則。隨順世間不越世間。隨順毗奈耶不越毗奈耶。若於如是所說行相軌則差別悉皆具足。應知說名軌則圓滿。云何名為所行圓滿。謂諸苾芻略有五種非所行處。何等為五。一唱令家。二淫女家。三酤酒家。四國王家。五旃荼羅羯恥那家。若於如是如來所制非所行處能善遠離。于余無罪所有行處知時而行。如是名為所行圓滿。云何名為于微小罪見大怖畏。謂于諸小隨小學處。若有所犯可令還凈。名微小罪。于諸學處現行毀犯。說名為罪。既毀犯已少用功力而得還凈。說名微小。由是因緣名微小罪。云何于中見大怖畏。謂作是觀。勿我於此毀犯因緣無復堪能。得所未得觸所未觸證所未證。勿我由此近諸惡趣往諸惡趣。或當自責。或為大師諸天有智同梵行者以法呵責。勿我由此遍諸方維惡名惡稱惡聲惡頌遐邇流佈。彼于如是現法當來毀犯因生諸非愛果見大怖畏。由是因緣于小隨小所有學處。命難因緣亦不故犯。或時或處失念而犯。尋便速疾如法發露令得還凈。如是名為于微小罪見大怖畏。云何名為受學學處。謂于先受別解脫戒白四羯磨。受具戒時從戒師所得聞少分學處體性。復從親教軌範師處。得聞所餘別解脫經。總略宣說過於二百五十學處。皆自誓言一切當學。復從所餘恒言議者同言議者常交往者有親
【現代漢語翻譯】 現代漢語譯本： 加行之處所，成就軌則，隨順世間而不超越世間，隨順毗奈耶（Vinaya，戒律）而不超越毗奈耶。如果對於像這樣所說的行相、軌則的差別都完全具備，應當知道這被稱為軌則圓滿。 什麼叫做所行圓滿呢？是指諸位比丘略有五種不應該去的地方。哪五種呢？一是倡伎之家，二是**（此處原文如此，可能指某種娛樂場所）家，三是賣酒之家，四是國王之家，五是旃荼羅（Candala，印度種姓制度下的賤民）羯恥那（Kacchana，屠夫）之家。如果對於像如來（Tathagata）所制定的這些不應該去的地方能夠很好地遠離，對於其餘沒有罪過的所有應該去的地方，知道時機而前往，這樣就叫做所行圓滿。 什麼叫做對於微小的罪過也見到大的怖畏呢？是指對於各種小的、隨順小的學處，如果有所違犯，可以令其還凈，這叫做微小的罪過。對於各種學處，現在正在違犯，這叫做罪過。已經違犯之後，稍微用些功力就能夠使其還凈，這叫做微小。因為這個因緣，叫做微小的罪過。 什麼叫做在其中見到大的怖畏呢？是指這樣觀察：不要因為我在此違犯的因緣，而不再有能力得到未曾得到的，接觸未曾接觸的，證得未曾證得的。不要因為我由此接近各種惡趣，前往各種惡趣。或者應當自我責備，或者被大師、諸天、有智慧的同梵行者以佛法呵責。不要因為我由此在各個方向散佈惡名、惡稱、惡聲、惡頌，遠近流傳。他對像這樣現世和未來因違犯而產生的各種不喜愛的結果見到大的怖畏。因為這個因緣，對於小的、隨順小的所有學處，即使是性命攸關的因緣也不故意違犯。或者有時或處因為失念而違犯，隨即迅速地如法發露，使其得到還凈。這樣叫做對於微小的罪過也見到大的怖畏。 什麼叫做受學學處呢？是指在先前接受別解脫戒（Pratimoksha，佛教戒律）的白四羯磨（白四羯磨，一種僧團儀式）時，在受具足戒時從戒師那裡聽聞少部分的學處體性，又從親教師、軌範師那裡，聽聞其餘的別解脫經，總括地宣說超過二百五十條學處，都自己發誓說一切都應當學習。又從其餘經常議論者、共同議論者、經常交往者、有親
【English Translation】 English version: The place of application, the accomplishment of rules, conforming to the world without exceeding the world, conforming to the Vinaya (discipline) without exceeding the Vinaya. If one fully possesses the characteristics and differences of the rules as described, it should be known as the perfection of rules. What is called the perfection of conduct? It refers to the fact that the Bhikshus (monks) should avoid five places. What are the five? First, the house of singers; second, the house of ** (the original text is like this, possibly referring to a kind of entertainment venue); third, the house of wine sellers; fourth, the house of the king; fifth, the house of the Candala (outcast in the Indian caste system) and Kacchana (butcher). If one can well avoid these places that the Tathagata (Buddha) has forbidden, and go to other places where there is no fault, knowing the right time to go, this is called the perfection of conduct. What is called seeing great fear in small offenses? It refers to the fact that if one violates any of the small, minor precepts, it can be purified, which is called a small offense. Violating the precepts is called an offense. After violating them, it takes little effort to purify them, which is called small. Because of this reason, it is called a small offense. What is called seeing great fear in it? It refers to observing in this way: 'Do not let me, because of the cause of this violation, no longer be able to obtain what has not been obtained, touch what has not been touched, realize what has not been realized. Do not let me, because of this, approach the evil realms and go to the evil realms. Or I should blame myself, or be rebuked by the master, the devas (gods), and the wise fellow practitioners of the Brahma-faring with the Dharma. Do not let me, because of this, spread evil names, evil titles, evil sounds, and evil praises in all directions, far and wide.' He sees great fear in the various undesirable consequences arising from violations in the present and future. Because of this reason, he does not deliberately violate any of the small, minor precepts, even if it is a matter of life and death. Or sometimes or in some places, he violates them due to forgetfulness, and then quickly confesses them according to the Dharma, so that they can be purified. This is called seeing great fear in small offenses. What is called receiving and learning the precepts? It refers to the fact that when previously receiving the Pratimoksha (Buddhist precepts) in the white four Karmas (formal acts of the Sangha), and when receiving the full ordination, one hears a small part of the nature of the precepts from the preceptor, and then hears the remaining Pratimoksha Sutra from the Upadhyaya (teacher) and Acharya (instructor), generally speaking more than two hundred and fifty precepts, and all vow to learn everything. And from other frequent discussants, co-discussants, frequent contacts, and relatives
愛者聞所學處。復於半月常所宣說別解脫經。聞所學處一切自誓皆當修學。以於一切所應學處皆受學故。說名獲得別解律儀。從此以後于諸學處。若已善巧便能無犯。設有所犯尋如法悔。若諸學處未得善巧未能曉悟。由先自誓願受持故。得於今時求受善巧欲求曉悟。于如前說諸所學處。從親教師或軌範師如先請問。既得善巧及曉悟已。隨所教誨無增無減。復能受學。又于尊重及等尊重所說學處。若文若義能無倒受。如是名為受學學處。如是廣辨戒律儀已。云何應知此中略義。謂於是中世尊顯示戒蘊略義有三種相。一者無失壞相。二者自性相。三者自性功德相。此復云何。謂若說言安住具戒。由此顯示尸羅律儀無失壞相。若復說言能善守護別解律儀。由此顯示尸羅律儀自性相。若復說言軌則所行皆悉圓滿。由此顯示別解律儀如其所受觀他增上自性功德相。所以者何。由他觀見如是軌則所行圓滿。未信者信信者增長。由是發生清凈信處。心無厭惡言不譏毀。若異於此具足尸羅軌則所行皆圓滿者。觀他增上所有功德勝利應無。與此相違過失應有。若復說言于微小罪見大怖畏受學學處。由此顯示別解律儀如其所受觀自增上自性功德相。所以者何。雖由如是軌則所行皆悉圓滿獲得如前觀他增上功德勝利。然由毀犯凈戒因緣當生惡
【現代漢語翻譯】 現代漢語譯本 喜愛學習之處。再次於半月之時，經常宣說別解脫經（Pratimoksha Sutra）。聽聞所學之處，一切自己立下的誓言都應當修學。因為對於一切應當學習之處都接受學習的緣故，被稱為獲得別解律儀（Pratimoksha vows）。從此以後，對於各種學處（principles of training），如果已經善於掌握，便能不違犯。假設有所違犯，立即如法懺悔。如果各種學處尚未掌握，未能理解領悟，由於先前自己發誓願意受持的緣故，得以在現在這個時候請求掌握，想要理解領悟。對於如前所說的各種學處，從親教師（close teacher）或軌範師（disciplinary master）那裡如先前一樣請問。既然已經掌握並且理解領悟，就按照所教誨的，不增加也不減少，又能接受學習。又對於尊重者以及與尊重者同等的人所說的學處，無論是文字還是意義，都能正確無誤地接受。像這樣稱為受學學處。像這樣廣泛辨析戒律儀之後，應當如何瞭解其中的簡要意義呢？就是說，在這裡世尊（Lord Buddha）顯示戒蘊（aggregate of morality）的簡要意義有三種相：一是沒有失壞相，二是自性相，三是自性功德相。這又是什麼呢？就是如果說安住于具戒（possessing precepts），由此顯示尸羅律儀（moral discipline）沒有失壞相。如果又說能夠很好地守護別解律儀，由此顯示尸羅律儀的自性相。如果又說軌則所行都圓滿，由此顯示別解律儀如其所受，觀察他人增上的自性功德相。為什麼這樣說呢？因為他人看到這樣的軌則所行圓滿，未信者生起信心，已信者增長信心。由此發生清凈的信心之處，心中沒有厭惡，言語上不譏諷譭謗。如果與此不同，具足尸羅（morality）軌則所行都圓滿的人，觀察他人增上所有的功德勝利就不應存在。與此相反的過失就應該存在。如果又說對於微小的罪過，見到大的怖畏，受學學處，由此顯示別解律儀如其所受，觀察自己增上的自性功德相。為什麼這樣說呢？雖然由於像這樣軌則所行都圓滿，獲得如前觀察他人增上的功德勝利，然而由於毀犯清凈戒律的因緣，應當生惡
【English Translation】 English version One who loves, hears the place of learning. Furthermore, in the half-month, the Pratimoksha Sutra (Sutra of Individual Liberation) is regularly proclaimed. Having heard the place of learning, all vows made by oneself should be practiced. Because one accepts learning in all places where one should learn, it is called obtaining the Pratimoksha vows (vows of individual liberation). From then on, regarding all the training principles (Shikshapada), if one is skilled, one will not violate them. If there is a violation, one should repent according to the Dharma. If one is not skilled in the training principles and cannot understand them, because one has vowed to uphold them, one can now request skill and understanding. Regarding the training principles mentioned earlier, one should ask the close teacher (Upadhyaya) or the disciplinary master (Acharya) as before. Once one has gained skill and understanding, one should follow the teachings without adding or subtracting, and be able to learn. Furthermore, regarding the training principles spoken by the respected ones and those equal to the respected ones, one should be able to receive them without distortion, whether in text or meaning. This is called receiving and learning the training principles. Having extensively analyzed the vows of discipline in this way, how should one understand the concise meaning within them? That is to say, here the Lord Buddha (Bhagavan) reveals that the concise meaning of the aggregate of morality (Shila-skandha) has three aspects: first, the aspect of non-degradation; second, the aspect of self-nature; and third, the aspect of the merit of self-nature. What are these? That is, if it is said that one abides in possessing precepts (Shila), this shows that the moral discipline (Shila-vinaya) has the aspect of non-degradation. If it is further said that one can well protect the Pratimoksha vows, this shows the aspect of self-nature of the moral discipline. If it is further said that the conduct of rules is complete, this shows the aspect of the merit of self-nature of the Pratimoksha vows as received, observing the increase of others. Why is this so? Because others see that such conduct of rules is complete, those who have not believed generate faith, and those who have believed increase their faith. From this, a place of pure faith arises, with no aversion in the heart and no criticism or slander in speech. If it is different from this, for those who possess morality (Shila) and whose conduct of rules is complete, the merit and victory of observing the increase of others should not exist. The faults contrary to this should exist. If it is further said that one sees great fear in small faults and learns the training principles, this shows the aspect of the merit of self-nature of the Pratimoksha vows as received, observing one's own increase. Why is this so? Although one obtains the merit and victory of observing the increase of others as before due to the complete conduct of rules, one should generate evil due to the cause of violating the pure precepts.
趣。或無堪能得所未得。如前廣說。若能于彼微小罪中見大怖畏。于先所受上品學處能正修學。由是因緣身壞已后當生善趣。亦有堪能得所未得。如前廣說。由是因緣說此名為別解律儀。如其所受觀自增上功德勝利。復有異門。謂佛世尊此中略顯三種戒性。一受持戒性。二出離戒性。三修習戒性。謂若說言安住具戒。由此顯示受持戒性。若復說言能善守護別解律儀。由此顯示出離戒性。所以者何。別解律儀所攝凈戒。當知說名增上戒學。即依如是增上戒學。修增上心增上慧學。由此能得一切苦盡究竟出離。如是出離用增上戒以為前行所依止處。是故說此別解律儀名出離戒性。若復說言軌則所行皆悉圓滿。于微小罪見大怖畏受學學處。由此顯示修習戒性。所以者何。若由如是所說諸相別解律儀修習凈戒。名善修習極善修習。如是一種尸羅律儀現前宣說。當知六種又即如是。
尸羅律儀由十因緣當知虧損。即此相違十因緣故當知圓滿。云何十種虧損因緣。一者最初惡受尸羅律儀。二者太極沉下。三者大極浮散。四者放逸懈怠所攝。五者發起邪愿。六者軌則虧損所攝。七者凈命虧損所攝。八者墮在二邊。九者不能出離。十者所受失壞。云何名為最初惡受尸羅律儀。謂如有一王所逼迫而求出家。或為狂賊之所逼迫。或為
【現代漢語翻譯】 現代漢語譯本：阿難陀，或者有人沒有能力獲得未曾獲得的成就，就像前面廣泛描述的那樣。如果有人能夠在微小的罪過中看到巨大的恐懼，對於先前所受的上品學處能夠正確地修學，由於這樣的因緣，身壞命終之後將會往生善趣，也有能力獲得未曾獲得的成就，就像前面廣泛描述的那樣。由於這樣的因緣，所以稱此為別解律儀（Prātimokṣa，根本戒律）。如其所受持，觀察自身增長的功德和殊勝利益。還有不同的方面，佛世尊在這裡簡略地顯示了三種戒的性質：一是受持戒性，二是出離戒性，三是修習戒性。如果說『安住具戒』，由此顯示受持戒性。如果又說『能夠善於守護別解律儀』，由此顯示出離戒性。為什麼這樣說呢？別解律儀所包含的清凈戒律，應當知道被稱作增上戒學（Adhisīla-śikṣā，增上的戒律修學）。就是依靠這樣的增上戒學，修習增上心學（Adhicitta-śikṣā，增上的禪定修學）和增上慧學（Adhiprajñā-śikṣā，增上的智慧修學），由此能夠得到一切痛苦的止息和究竟的出離。這樣的出離以增上戒作為前行和所依止之處，所以說這別解律儀是出離戒性。如果又說『軌則和行為都圓滿，對於微小的罪過都能看到巨大的恐懼，受持和修學學處』，由此顯示修習戒性。為什麼這樣說呢？如果由於像這樣所說的各種相狀，別解律儀修習清凈的戒律，就叫做善於修習，極其善於修習。像這樣一種尸羅律儀（Śīla-saṃvara，戒律的守護）現在宣說，應當知道有六種，又像這樣。 尸羅律儀由十種因緣應當知道會虧損，與這十種因緣相反的十種因緣，應當知道會圓滿。什麼是十種虧損的因緣呢？一是最初錯誤地受持尸羅律儀，二是太過沉溺，三是太過浮躁散亂，四是被放逸懈怠所控制，五是發起邪惡的願望，六是軌則虧損所攝，七是凈命虧損所攝，八是墮入兩種極端，九是不能出離，十是所受持的戒律失壞。什麼叫做最初錯誤地受持尸羅律儀呢？比如有人被國王所逼迫而出家，或者被狂賊所逼迫，或者爲了...
【English Translation】 English version: Ānanda, or someone may not have the ability to attain what has not been attained, as described extensively before. If someone can see great fear in small offenses and can correctly practice the superior precepts they have previously received, due to this cause, after the destruction of the body, they will be reborn in a good realm and also have the ability to attain what has not been attained, as described extensively before. Due to this cause, it is called Prātimokṣa (fundamental precepts). As they uphold it, they observe the increasing merits and excellent benefits. There are also different aspects. The Buddha, the World Honored One, briefly reveals three natures of precepts here: first, the nature of upholding precepts; second, the nature of renunciation; and third, the nature of cultivating precepts. If it is said 'abiding in full precepts,' this shows the nature of upholding precepts. If it is also said 'being able to well guard the Prātimokṣa,' this shows the nature of renunciation. Why is this so? The pure precepts contained in the Prātimokṣa should be known as Adhisīla-śikṣā (superior training in precepts). It is by relying on such Adhisīla-śikṣā that one cultivates Adhicitta-śikṣā (superior training in mind) and Adhiprajñā-śikṣā (superior training in wisdom), thereby being able to attain the cessation of all suffering and ultimate liberation. Such liberation takes superior precepts as the preliminary practice and the place of reliance. Therefore, this Prātimokṣa is said to be the nature of renunciation. If it is also said 'the rules and conduct are all complete, seeing great fear in small offenses, upholding and practicing the precepts,' this shows the nature of cultivating precepts. Why is this so? If, due to the various aspects mentioned in this way, the Prātimokṣa cultivates pure precepts, it is called skillful cultivation, extremely skillful cultivation. Such Śīla-saṃvara (guarding of precepts) is now proclaimed, and it should be known that there are six kinds, and it is like this again. Śīla-saṃvara should be known to be impaired by ten causes, and the ten causes opposite to these should be known to make it complete. What are the ten causes of impairment? First, initially taking the Śīla-saṃvara incorrectly; second, being too immersed; third, being too agitated and scattered; fourth, being controlled by negligence and laziness; fifth, generating evil vows; sixth, being included in the impairment of rules; seventh, being included in the impairment of pure livelihood; eighth, falling into two extremes; ninth, being unable to renounce; and tenth, the precepts that have been taken are lost. What is called initially taking the Śīla-saṃvara incorrectly? For example, someone is forced by the king to leave home, or is forced by mad thieves, or for...
債主之所逼迫。或為怖畏之所逼迫。或不活畏之所逼迫而求出家。不為沙門性。不為婆羅門性。不為自調伏。不為自寂靜。不為自涅槃。而求出家。如是名為最初惡受尸羅律儀。云何名為太極沉下。謂如有一性無羞恥惡作羸劣。為性慢緩于諸學處所作慢緩。如是名為太極沉下。云何名為太極浮散。謂如有一堅執惡取非處惡作。于不應作諸惡作中浪作惡作非處。於他起輕蔑心或惱害心。于其非處強生曉悟。如是名為太極浮散。云何放逸懈怠所攝。謂如有一由過去世毀犯所犯。於此毀犯由失念故。一類不能如法還凈。如由過去。由未來世由現在世當知亦爾。謂毀犯所犯。於此毀犯由失念故。一類不能如法還凈。又非先時于所毀犯發起猛利無犯樂欲。謂我定當如如所行如如所住。如是如是行於所行。如是如是住于所住。于所毀犯終不毀犯。由是因緣隨所行住。如是如是毀犯所犯。由此成就前際俱行后際俱行中際俱行先時所作及俱隨行所有放逸。又自執取睡眠為樂偃臥為樂脅臥為樂。性不翹勤為性懶惰不具起發。于諸有智同梵行者。不能時時覲問供事。是名放逸懈怠所攝。云何名為發起邪愿。謂如有一依止邪愿修行梵行。言我所有若戒若禁。若常精勤若修梵行。當得生天或余天處。或復愛樂利養恭敬而修梵行。謂因此故從他希
【現代漢語翻譯】 現代漢語譯本 受債主的逼迫，或者受到恐懼的逼迫，或者受到無法生存的恐懼的逼迫而尋求出家。不是爲了成為沙門（Śrāmaṇa，勤息，指出家求道者）的身份，不是爲了成為婆羅門（Brāhmaṇa，凈行，指祭司階層）的身份，不是爲了調伏自己，不是爲了讓自己寂靜，不是爲了讓自己涅槃（Nirvāṇa，滅度，指解脫生死輪迴），而是爲了尋求出家。這被稱為最初的惡受尸羅律儀（Śīla-vrata，戒律）。 什麼叫做『太極沉下』？比如有的人天性沒有羞恥心，行為惡劣且虛弱，天性怠惰緩慢，對於各種學處（Śikṣāpada，戒條）的實踐也怠惰緩慢。這叫做『太極沉下』。 什麼叫做『太極浮散』？比如有的人頑固地堅持錯誤的見解，在不應該做的事情上造作惡行。對於不應該做的事情，輕率地造作惡行。對於他人，生起輕蔑心或者惱害心。對於不該明白的事情，強行生出理解。這叫做『太極浮散』。 什麼叫做被放逸懈怠所控制？比如有的人因為過去世的毀犯，由於失唸的緣故，不能如法地懺悔清凈。如同過去世一樣，未來世和現在世也應當知道是同樣的道理。也就是說，毀犯了所犯的戒律，由於失唸的緣故，不能如法地懺悔清凈。而且，事先沒有對於所毀犯的事情發起猛烈的、不願再犯的意願，想著『我一定要按照所行所住的方式，如是行，如是住，對於所毀犯的事情，終究不再毀犯』。由於這個原因，隨著他的行住，仍然會毀犯所犯的戒律。由此成就了前際（過去）俱行、后際（未來）俱行、中際（現在）俱行，以及先前所作和始終伴隨的所有放逸。而且，他執著于睡眠的快樂，喜歡仰臥，喜歡側臥，天性不勤奮，天性懶惰，不能奮發努力。對於那些有智慧的同修梵行者，不能時時去拜見、請教和供養。這叫做被放逸懈怠所控制。 什麼叫做發起邪愿？比如有的人依靠邪愿來修行梵行，說『我所有的戒律、禁制、經常的精勤、修行的梵行，應當能夠讓我生天或者其他的善處』。或者愛慕利養恭敬而修行梵行，想著因此能夠從他人那裡得到希望。
【English Translation】 English version Being oppressed by creditors, or being oppressed by fear, or being oppressed by the fear of not being able to survive, one seeks to renounce the world. Not for the sake of becoming a Śrāmaṇa (one who strives, referring to a renunciate seeking the path), not for the sake of becoming a Brāhmaṇa (pure conduct, referring to the priestly class), not for the sake of self-taming, not for the sake of self-pacification, not for the sake of one's own Nirvāṇa (extinction, referring to liberation from the cycle of birth and death), but one seeks to renounce the world. This is called the initial evil acceptance of Śīla-vrata (precepts and vows). What is called 'extreme sinking'? For example, there is someone who is by nature shameless, whose actions are evil and weak, and who is by nature slow and lax in practicing the Śikṣāpada (precepts). This is called 'extreme sinking'. What is called 'extreme scattering'? For example, there is someone who stubbornly adheres to wrong views, and who engages in evil actions in inappropriate situations. He recklessly engages in evil actions in things that should not be done. Towards others, he gives rise to contempt or malice. He forcibly generates understanding in things that should not be understood. This is called 'extreme scattering'. What is called being controlled by negligence and laziness? For example, there is someone who, due to past transgressions, is unable to purify himself according to the Dharma because of forgetfulness. Just as with the past, it should be understood that the future and present are the same. That is to say, having transgressed, he is unable to purify himself according to the Dharma because of forgetfulness. Moreover, he does not generate a strong desire to avoid transgressing again, thinking, 'I must act and abide according to the way I have acted and abided. I will never transgress again.' Because of this, as he acts and abides, he still transgresses. Thus, he achieves negligence that accompanies the past, the future, and the present, as well as all the negligence that was done before and that always accompanies him. Moreover, he clings to the pleasure of sleep, enjoys lying on his back, enjoys lying on his side, is by nature not diligent, is by nature lazy, and cannot rouse himself to effort. He is unable to visit, inquire, and serve those wise fellow practitioners of the Brahmacarya (pure conduct) from time to time. This is called being controlled by negligence and laziness. What is called generating wrong aspirations? For example, there is someone who relies on wrong aspirations to practice the Brahmacarya, saying, 'All my precepts, prohibitions, constant diligence, and practice of the Brahmacarya should enable me to be born in heaven or other good realms.' Or he cultivates the Brahmacarya out of love for gain and respect, thinking that he will receive hope from others because of this.
求利養恭敬。即于如是利養恭敬深生染著。如是名為發起邪愿。云何軌則虧損所攝。謂如有一于威儀路或所作事或諸善品加行處所所有軌則。不順世間違越世間。不順毗奈耶違越毗奈耶。如前廣說。是名軌則虧損所攝。云何凈命虧損所攝。謂如有一為性大欲不知喜足難養難滿。常以非法追求衣服飲食臥具病緣醫藥及諸資具。不以正法。又為貪求種種衣服飲食臥具病緣醫藥資具因緣。方便顯己有勝功德。矯詐構集非常威儀。為誑他故恒常詐現諸根無掉諸根無動諸根寂靜。由是令他謂其有德。當有所施當有所作。所謂承事供給衣服飲食臥具病緣醫藥及諸資具。又多兇悖強口矯傲。修飾其名執恃種姓。或求多聞或住持法。為利養故亦復為他宣說正法。或佛所說或弟子說。或自宣說己實有德。或少增益。或於他前方便現相為求衣服。或求隨一沙門資具。或為求多或求精妙。雖無匱乏而現被服故弊衣裳。為令凈信長者居士婆羅門等知其衣服有所匱乏。殷重承事給施眾多上妙衣服。如為衣服。為余隨一沙門資生眾具亦爾。或於凈信長者居士婆羅門所。如其所欲不得稱遂。或彼財物有所闕乏。求不得時即便強逼。研磨粗語而苦求索。或彼財物無所闕乏。得下劣時便對施主。現前譭棄所得財物。如是告言。咄哉男子。某善男子。某善女
人。方汝族姓及以財寶。極為下劣又極貧匱。而能惠施如是如是多妙悅意資產眾具。汝望于彼族姓尊貴財寶豐饒。何為但施如是少劣非悅意物。彼由如是或依矯詐或邪妄語。或假現相或苦研逼。或利求利種種狀相。而從他所非法希求所有衣服飲食臥具病緣醫藥諸資生具。非以正法而有所求。由非法故說名邪命。如是名為尸羅凈命虧損所攝。云何名為墮在二邊。謂如有一耽著受用極樂行邊從他所得。或法非法所有衣服飲食臥具病緣醫藥及諸資具。愛玩受用不觀過患不知出離。是名一邊。復有一類好求受用自苦行邊。以無量門而自煎迫受極苦楚。謂依棘刺或依灰坌或依木杵或依木板。或狐蹲住或狐蹲坐修斷瑜伽。或復事火。謂乃至三承事於火。或復升水。謂乃至三升上其水。或一足住隨日而轉。或復所餘如是等類修自苦行。是第二邊。如是名為墮在二邊。云何名為不能出離。謂如有一或戒或禁由見執取。謂我因此若戒若禁當得清凈解脫出離。一切外道所有禁戒。雖善防護雖善清凈。如其清凈不名出離。如是名為不能出離。云何名為所受失壞。謂如有一都無羞恥不顧沙門。毀犯凈戒習諸惡法。內懷腐敗外現貞實。猶如凈水所生蝸牛螺音狗行。實非沙門自稱沙門。實非梵行自稱梵行。如是名為所受失壞。略由如是十種因緣名戒
【現代漢語翻譯】 現代漢語譯本： 人。如果你的家族姓氏和擁有的財寶，都極其低賤貧乏，卻能佈施如此眾多美妙悅意的資財器具。你期望那些家族姓氏尊貴、財寶豐饒的人，為何只佈施如此少量低劣不悅意的物品？他們或者依靠欺騙，或者虛妄的言語，或者虛假的表象，或者困苦的研求逼迫，或者以利益來求取利益等種種狀態，從他人那裡非法地希求衣服、飲食、臥具、治病醫藥等各種生活資具，不是以正當的方法去求取。因為用非法手段，所以叫做邪命。這叫做尸羅（戒律）和凈命的虧損所攝。 什麼叫做墮在二邊？比如有人耽著于享受極樂的行邊，從他人那裡得到的，無論是合法的還是非法的衣服、飲食、臥具、治病醫藥以及各種資具，都喜愛玩弄受用，不觀察其中的過患，不知道從中出離。這叫做一邊。還有一類人喜歡追求受用自我苦行的行邊，用無數的方法來煎熬逼迫自己，承受極度的痛苦，比如依靠荊棘刺，或者依靠灰塵涂身，或者依靠木杵，或者依靠木板，或者像狐貍一樣蹲著或坐著，修斷除煩惱的瑜伽，或者事奉火，甚至三次承事於火，或者升入水中，甚至三次升上水面，或者單腳站立，隨著太陽轉動，或者其他類似的修行自我苦行。這是第二邊。這叫做墮在二邊。 什麼叫做不能出離？比如有人對於戒律或禁制，由於見解上的執取，認為我因此戒律或禁制，就能得到清凈解脫出離。一切外道的禁戒，即使善於防護，即使善於清凈，但就其清凈的本質而言，不能稱作是出離。這叫做不能出離。 什麼叫做所受失壞？比如有人完全沒有羞恥心，不顧及沙門（出家人）的身份，毀犯清凈的戒律，習染各種惡法，內心腐敗，外表卻裝作貞潔，就像在乾淨的水中生長的蝸牛，發出螺的聲音，做出狗的行為。實際上不是沙門，卻自稱是沙門；實際上沒有修梵行，卻自稱修梵行。這叫做所受失壞。 總而言之，由於以上這十種因緣，叫做戒（尸羅）。
【English Translation】 English version: Person. If your family lineage and wealth are extremely base and impoverished, yet you are able to bestow such numerous wonderful and pleasing assets and implements, why do you, expecting those of noble lineage and abundant wealth, only give such meager, inferior, and displeasing things? They, relying on deceit, false speech, deceptive appearances, or oppressive demands, or seeking profit from profit, in various ways, illegally seek from others clothing, food, bedding, medicine for illness, and various necessities of life, not seeking them through righteous means. Because of illegal means, it is called 'wrong livelihood'. This is called being encompassed by the loss of Śīla (moral discipline) and pure livelihood. What is called 'falling into two extremes'? It is like someone who is attached to enjoying the extreme of pleasure, obtaining from others, whether lawfully or unlawfully, clothing, food, bedding, medicine for illness, and various necessities, delighting in and enjoying them without observing their faults and without knowing how to escape from them. This is called one extreme. Furthermore, there are those who like to seek enjoyment through the extreme of self-mortification, tormenting themselves in countless ways, enduring extreme suffering, such as relying on thorns, or smearing themselves with ashes, or relying on wooden pestles, or wooden boards, or squatting like foxes, or sitting like foxes, practicing yoga of cessation, or worshiping fire, even to the extent of serving the fire three times, or ascending into water, even to the extent of ascending above the water three times, or standing on one foot, turning with the sun, or other similar practices of self-mortification. This is the second extreme. This is called 'falling into two extremes'. What is called 'not being able to escape'? It is like someone who, regarding precepts or prohibitions, due to clinging to views, thinks, 'Because of these precepts or prohibitions, I will attain purity, liberation, and escape.' All the prohibitions of external paths, even if well-guarded and well-purified, are not called escape in their essence of purity. This is called 'not being able to escape'. What is called 'the loss of what is received'? It is like someone who has no shame at all, disregards the status of a Śrāmaṇa (ascetic), violates pure precepts, and practices various evil deeds, inwardly corrupt but outwardly appearing virtuous, like a snail born in clean water, making the sound of a conch shell, behaving like a dog. In reality, not being a Śrāmaṇa, they claim to be a Śrāmaṇa; in reality, not practicing Brahmacarya (celibacy), they claim to practice Brahmacarya. This is called 'the loss of what is received'. In brief, due to these ten causes, it is called Śīla (moral discipline).
虧損。世尊或說尸羅虧損。或時復說尸羅艱難。當知于彼諸因緣中由二因緣。謂不能出離。及所受失壞。由余因緣當知唯說尸羅虧損。
與此安立黑品因緣。相違白品所有因緣。當知說名尸羅圓滿尸羅清凈。
有處世尊宣說尸羅名為根本。如伽他說。
若善住根本 其心便寂靜 因聖見惡見 相應不相應
有處世尊宣說尸羅名莊嚴具。如伽他說。
苾芻苾芻尼 戒莊嚴圓滿 于不善能捨 于善能修習
有處世尊宣說尸羅名為涂香。如伽他說。
苾芻苾芻尼 戒塗香圓滿 于不善能捨 于善能修習
有處世尊宣說尸羅名為薰香。如伽他說。
阿難有香類 順風善能薰 逆風亦能薰 順逆薰亦爾
有處世尊宣說尸羅名為妙行。如伽他說。
身妙行能感 可愛諸異熟 于現法當來 語妙行亦爾
有處世尊宣說尸羅名為律儀。如伽他說。
諸有惠施主 具戒住律儀 有阿笈摩見 及有果正見
復有說言。安住具戒。善能守護別解律儀。乃至廣說。問何緣世尊宣說尸羅名為根本。答能建立義能任持義。是根本義。由此尸羅建立任持一切世間及出世間。能引無罪最勝第一快樂功德。令生令證。是故尸羅說名根本
【現代漢語翻譯】 現代漢語譯本：虧損。世尊有時說『尸羅』（Śīla，戒律）虧損，有時又說『尸羅』艱難。應當知道，在那些因緣中，由於兩種因緣，即不能出離輪迴以及所受持的戒律失壞，才說『尸羅』虧損。由其他因緣，應當知道只是說『尸羅』虧損。
與此安立黑品（不善）因緣相反的白品（善）所有因緣，應當知道被稱作『尸羅』圓滿、『尸羅』清凈。
有些地方，世尊宣說『尸羅』名為根本，如伽陀（Gāthā，偈頌）所說：
『若善住根本，其心便寂靜，因聖見惡見，相應不相應。』
有些地方，世尊宣說『尸羅』名為莊嚴具，如伽陀所說：
『苾芻』（Bhikṣu，比丘）『苾芻尼』（Bhikṣuṇī，比丘尼），戒莊嚴圓滿，于不善能捨，于善能修習。
有些地方，世尊宣說『尸羅』名為涂香，如伽陀所說：
『苾芻』（Bhikṣu，比丘）『苾芻尼』（Bhikṣuṇī，比丘尼），戒塗香圓滿，于不善能捨，于善能修習。
有些地方，世尊宣說『尸羅』名為薰香，如伽陀所說：
『阿難』（Ānanda，阿難），有香的種類，順風善能薰，逆風也能薰，順逆都能薰。
有些地方，世尊宣說『尸羅』名為妙行，如伽陀所說：
身妙行能感，可愛諸異熟，于現法當來，語妙行亦爾。
有些地方，世尊宣說『尸羅』名為律儀，如伽陀所說：
諸有惠施主，具戒住律儀，有『阿笈摩』（Āgama，聖傳）見，及有果正見。
還有經文說：安住具戒，善能守護『別解律儀』（Prātimokṣa，波羅提木叉），乃至廣說。問：什麼緣故世尊宣說『尸羅』名為根本？答：能建立、能任持是根本的含義。因此，『尸羅』建立和任持一切世間和出世間，能引生無罪、最勝、第一的快樂功德，令眾生生起和證得。所以『尸羅』被稱為根本。
【English Translation】 English version: Defect. The World-Honored One sometimes speaks of 'Śīla' (morality, discipline) being defective, and sometimes speaks of 'Śīla' being difficult. It should be understood that among those causes and conditions, due to two causes and conditions, namely the inability to escape from samsara and the loss of what has been undertaken, it is said that 'Śīla' is defective. Due to other causes and conditions, it should be understood that only 'Śīla' is said to be defective.
The causes and conditions of the white category (wholesome) that are contrary to the causes and conditions of the established black category (unwholesome) are known as the perfection of 'Śīla' and the purity of 'Śīla'.
In some places, the World-Honored One declares 'Śīla' to be the root, as the Gāthā (verse) says:
'If the root is well established, the mind will be tranquil; due to noble views and evil views, corresponding or not corresponding.'
In some places, the World-Honored One declares 'Śīla' to be an ornament, as the Gāthā says:
'Bhikṣu' (monk), 'Bhikṣuṇī' (nun), perfect in the ornament of morality, able to abandon the unwholesome, able to cultivate the wholesome.
In some places, the World-Honored One declares 'Śīla' to be a perfume, as the Gāthā says:
'Bhikṣu' (monk), 'Bhikṣuṇī' (nun), perfect in the perfume of morality, able to abandon the unwholesome, able to cultivate the wholesome.
In some places, the World-Honored One declares 'Śīla' to be an incense, as the Gāthā says:
'Ānanda' (Ananda), there are kinds of incense that can skillfully perfume with the wind, can also perfume against the wind, and can perfume both with and against the wind.
In some places, the World-Honored One declares 'Śīla' to be excellent conduct, as the Gāthā says:
Excellent bodily conduct can bring about desirable results; in the present and future, excellent verbal conduct is also the same.
In some places, the World-Honored One declares 'Śīla' to be discipline, as the Gāthā says:
Those who are generous donors, abiding in discipline with morality, have 'Āgama' (scriptural tradition) views, and have right view of the result.
Furthermore, it is said: abiding in morality, being able to well guard the 'Prātimokṣa' (code of monastic rules), and so on extensively. Question: For what reason does the World-Honored One declare 'Śīla' to be the root? Answer: The meaning of establishing and upholding is the meaning of the root. Therefore, 'Śīla' establishes and upholds all worldly and supramundane things, and can lead to the birth and attainment of faultless, supreme, and foremost happiness and merit. Therefore, 'Śīla' is called the root.
。譬如大地建立任持一切藥草卉木叢林令生令長。如是尸羅如前廣說。問何緣世尊宣說尸羅名莊嚴具。答諸餘世間耳環指環腕釧臂釧及以寶印金銀鬘等妙莊嚴具。若有成就幼稚黑髮少年盛壯姝妙形色而服飾之少增妙好。非有成就朽老衰邁齒落髮白年逾八十或九十者而服飾之當有妙好。唯除俳戲令眾歡笑。若遭病苦財貨匱乏親戚喪亡。當爾服之亦無妙好。戒莊嚴具於一切類於一切時若有服者皆為妙好。是故尸羅名莊嚴具。問何緣世尊宣說尸羅名為涂香。答由此所受清凈無罪妙善尸羅。能正除遣一切所受惡戒為因身心熱惱。譬如最極炎熾熱時涂以栴檀龍腦香等一切鬱蒸皆得除滅。是故尸羅說名涂香。問何緣世尊宣說尸羅名為薰香。答具戒士夫補特伽羅遍諸方域。妙善稱譽聲頌普聞。譬如種種根莖香等隨風飄飏遍諸方所悅意芬馥周流彌遠。是故尸羅名為薰香。問何緣世尊宣說尸羅名為妙行。答由此尸羅清凈善行。能趣妙樂往妙天趣。向妙安隱故名妙行。問何緣世尊宣說尸羅名為律儀。答由此尸羅清凈善法。是防護性。是息除相。是遠離體故名律儀。
又戒律儀有三種觀清凈因相。何等為三。一觀身業。二觀語業。三觀意業。云何觀察如是諸業。令戒律儀皆得清凈。謂希當造及欲正造。身作業時如是觀察。我此身業為能
【現代漢語翻譯】 現代漢語譯本：譬如大地建立，能夠承載和保持一切藥草、卉木、叢林，使它們生長。像這樣，尸羅（śīla，戒律）如前文所廣泛闡述的那樣。問：世尊為何宣說尸羅名為莊嚴具？答：世間其他的耳環、指環、腕釧、臂釧以及寶印、金銀鬘等美妙的莊嚴具，如果是有著年輕黑髮、正值盛年的美好形色的人佩戴，會略增美妙；如果是有著朽老衰邁、齒落髮白、年過八十或九十歲的人佩戴，就不會有美妙之處，除非是爲了滑稽戲耍，博人一笑。如果遭遇病苦、財貨匱乏、親戚喪亡，這時佩戴這些莊嚴具也沒有美妙之處。而戒律的莊嚴具，對於一切種類的人，在一切時候，如果有佩戴者，都是美妙的。所以尸羅名為莊嚴具。問：世尊為何宣說尸羅名為涂香？答：由此所受持的清凈無罪、美妙善良的尸羅，能夠真正去除因為違犯惡戒而導致的身心熱惱。譬如在最極炎熱的時候，塗上栴檀、龍腦香等，一切鬱熱都能消除。所以尸羅被稱為涂香。問：世尊為何宣說尸羅名為薰香？答：具有戒律的士夫（pudgala，補特伽羅）遍佈各個方域，美妙的稱譽和讚頌普遍傳聞。譬如各種根莖香等，隨著風飄揚，遍佈各個地方，令人愉悅的芬芳周流彌遠。所以尸羅被稱為薰香。問：世尊為何宣說尸羅名為妙行？答：由此尸羅清凈的善行，能夠趨向美妙的快樂，前往美妙的天趣，趨向美妙的安穩，所以名為妙行。問：世尊為何宣說尸羅名為律儀？答：由此尸羅清凈的善法，是防護的性質，是止息煩惱的相狀，是遠離罪惡的本體，所以名為律儀。 又戒律儀有三種觀察清凈的因相。哪三種呢？一、觀察身業。二、觀察語業。三、觀察意業。如何觀察這些業，使戒律儀都得到清凈呢？就是在希望造作以及想要真正造作身業的時候，這樣觀察：我的這個身業是否能夠……
【English Translation】 English version: For example, the great earth establishes and sustains all herbs, plants, shrubs, and forests, causing them to grow and flourish. Similarly, śīla (moral discipline) is as extensively explained earlier. Question: Why did the World Honored One declare śīla to be an adornment? Answer: Other worldly adornments such as earrings, finger rings, bracelets, armlets, precious seals, gold and silver garlands, and other exquisite ornaments, if worn by someone with youthful black hair and in the prime of life with beautiful features, will slightly enhance their beauty. However, if worn by someone who is old and decrepit, with fallen teeth, white hair, and over eighty or ninety years old, they will not have any beauty, unless it is for comedic purposes to make people laugh. If one is suffering from illness, lack of wealth, or the loss of relatives, wearing these adornments will also not bring any beauty. However, the adornment of moral discipline is beautiful for all kinds of people, at all times, if they wear it. Therefore, śīla is called an adornment. Question: Why did the World Honored One declare śīla to be a fragrant ointment? Answer: Because the pure, faultless, wonderful, and virtuous śīla that is upheld can truly eliminate the physical and mental distress caused by violating evil precepts. For example, in extremely hot weather, applying sandalwood, borneol, and other fragrances can eliminate all the oppressive heat. Therefore, śīla is called a fragrant ointment. Question: Why did the World Honored One declare śīla to be an incense? Answer: A virtuous person (pudgala) who possesses moral discipline is known throughout all regions, and their wonderful reputation and praise are widely heard. Just as various root and stem fragrances are carried by the wind, spreading throughout all places, and their pleasant fragrance flows far and wide. Therefore, śīla is called an incense. Question: Why did the World Honored One declare śīla to be a sublime practice? Answer: Because this pure and virtuous conduct of śīla can lead to wonderful happiness, to the sublime heavenly realms, and to sublime peace and security, it is therefore called a sublime practice. Question: Why did the World Honored One declare śīla to be a discipline? Answer: Because this pure and virtuous dharma of śīla is protective in nature, is the aspect of pacifying afflictions, and is the essence of being far from evil, it is therefore called a discipline. Furthermore, there are three aspects of observing the purity of moral discipline. What are the three? First, observing bodily actions. Second, observing verbal actions. Third, observing mental actions. How does one observe these actions so that moral discipline can be purified? It is when one intends to act or is about to act with bodily actions that one observes in this way: Will this bodily action of mine be able to...
自損及以損他是不善效能生眾苦招苦異熟。為不自損亦不損他是其善效能生諸樂招樂異熟。如是觀已。若自了知我此身業自損損他。是不善效能生眾苦招苦異熟。即於此業攝斂不作亦不與便。若自了知我此身業不損自他是其善性。余如前說。即於此業而不攝斂造作與便。復於過去已造身業。亦數觀察我此身業為能自損。余如前說。如是觀已。若自了知我此身業自損損他。余如前說。便於有智同梵行所。如實發露如法悔除。若自了知我此身業不損自他。余如前說。便生歡喜晝夜安住多隨修學。如是彼于去來今世所造身業。能善觀察能善清凈。如於身業。于其語業當知亦爾。由過去行為緣生意。由未來行為緣生意。由現在行為緣生意。即於此意數數觀察我此意業。為能自損。余如前說。如是觀已。若自了知我此意業是其黑品即於此業攝斂不起不與其便。若自了知我此意業是其白品。即於此業而不斂攝發起與便。如是于彼去來今世所起意業。能善觀察能善清凈。所以者何。去來今世所有沙門若婆羅門。于身語意三種業中。或已觀察或當觀察或正觀察。或已清凈或當清凈或正清凈。或已多住或當多住或正多住。一切皆由如是觀察如是清凈。如佛世尊曾為長老羅怙羅說。
汝今羅怙羅 于身語意業 應數正觀察 念諸
【現代漢語翻譯】 現代漢語譯本 自損以及損害他人是不善的，這種行為會產生種種痛苦，並招致痛苦的果報。不損害自己也不損害他人是善良的，這種行為會產生種種快樂，並招致快樂的果報。這樣觀察之後，如果自己清楚地知道我的這種身業（Kāya-karma，身體的行為）會損害自己和他人，是不善的，會產生種種痛苦，並招致痛苦的果報，就應當停止這種行為，不要去做，也不要給它任何機會。如果自己清楚地知道我的這種身業不損害自己和他人，是善良的，其餘的如前面所說，就應當不停止這種行為，而是去做，並給它機會。 再進一步，對於過去已經做過的身業，也要經常觀察，我的這種身業是否會損害自己，其餘的如前面所說。這樣觀察之後，如果自己清楚地知道我的這種身業會損害自己和他人，其餘的如前面所說，就應當在有智慧的同修梵行者那裡，如實地坦白，如法地懺悔消除。如果自己清楚地知道我的這種身業不損害自己和他人，其餘的如前面所說，就應當心生歡喜，日夜安住於此，多多隨順修學。這樣，他就能夠對過去、現在、未來所造的身業，善於觀察，善於清凈。 就像對待身業一樣，對於語業（Vāk-karma，語言的行為）也應當知道是同樣的道理。由過去的行為作為因緣產生意念，由未來的行為作為因緣產生意念，由現在的行為作為因緣產生意念。對於這些意念，要經常觀察，我的這種意業（Manas-karma，意念的行為）是否會損害自己，其餘的如前面所說。這樣觀察之後，如果自己清楚地知道我的這種意業是屬於黑品（不善）的，就應當停止這種行為，不要生起，也不要給它任何機會。如果自己清楚地知道我的這種意業是屬於白品（善良）的，就應當不停止這種行為，而是發起，並給它機會。 這樣，對於過去、現在、未來所生起的意業，能夠善於觀察，善於清凈。這是什麼原因呢？過去、現在、未來所有的沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司），對於身、語、意這三種業，或者已經觀察，或者將要觀察，或者正在觀察；或者已經清凈，或者將要清凈，或者正在清凈；或者已經安住，或者將要安住，或者正在安住。一切都是由於這樣觀察，這樣清凈。正如佛世尊（Buddha-Śākyamuni，釋迦牟尼佛）曾經為長老羅怙羅（Rāhula，佛陀的兒子）所說： 『你現在，羅怙羅，對於身、語、意業，應當經常正確地觀察，憶念這些。』
【English Translation】 English version Self-harm and harming others are unwholesome, producing various sufferings and leading to painful consequences. Not harming oneself or others is wholesome, producing various pleasures and leading to pleasant consequences. Having observed in this way, if one clearly knows that this bodily action (Kāya-karma, action of the body) of mine harms myself and others, is unwholesome, produces various sufferings, and leads to painful consequences, then one should stop this action, not do it, and not give it any opportunity. If one clearly knows that this bodily action of mine does not harm myself and others, is wholesome, the rest is as said before, then one should not stop this action, but do it, and give it opportunity. Furthermore, regarding bodily actions already done in the past, one should also frequently observe whether this bodily action of mine harms myself, the rest is as said before. Having observed in this way, if one clearly knows that this bodily action of mine harms myself and others, the rest is as said before, then one should truthfully confess and righteously repent and eliminate it in the presence of wise fellow practitioners of the Brahmachari (Brahmacārin, holy life). If one clearly knows that this bodily action of mine does not harm myself and others, the rest is as said before, then one should rejoice, dwell in it day and night, and diligently follow and learn. In this way, one can skillfully observe and skillfully purify the bodily actions created in the past, present, and future. Just as with bodily actions, it should be known that the same applies to verbal actions (Vāk-karma, action of speech). Thoughts arise from past actions as conditions, thoughts arise from future actions as conditions, thoughts arise from present actions as conditions. Regarding these thoughts, one should frequently observe whether this mental action (Manas-karma, action of mind) of mine harms myself, the rest is as said before. Having observed in this way, if one clearly knows that this mental action of mine belongs to the dark side (unwholesome), then one should stop this action, not arise it, and not give it any opportunity. If one clearly knows that this mental action of mine belongs to the bright side (wholesome), then one should not stop this action, but arise it, and give it opportunity. In this way, one can skillfully observe and skillfully purify the mental actions that arise in the past, present, and future. What is the reason for this? All Śrāmaṇas (Śrāmaṇa, wandering ascetics) or Brāhmaṇas (Brāhmaṇa, priests) in the past, present, and future, regarding these three actions of body, speech, and mind, either have observed, or will observe, or are observing; either have purified, or will purify, or are purifying; either have dwelt, or will dwell, or are dwelling. All are due to such observation and such purification. Just as the Buddha-Śākyamuni (Buddha-Śākyamuni, the Buddha, Sage of the Shakya clan) once said to the elder Rāhula (Rāhula, the Buddha's son): 『Now, Rāhula, you should frequently and correctly observe the actions of body, speech, and mind, and remember these.』
佛聖教 羅怙羅汝應 學是沙門業 若能於此學 唯勝善無惡
若於如是身語意業審正思擇。我此諸業為能自損。廣說如前。是名觀察。若於一分攝斂不作亦不與便。廣說乃至發露悔除。復於一分而不斂攝造作與便。廣說乃至便生歡喜。晝夜安住多隨修學。是名清凈。
如是清凈尸羅律儀。應知有十功德勝利。何等為十。謂諸所有具戒士夫補特伽羅。自觀戒凈便得無悔。無悔故歡歡故生喜。由心喜故身得輕安。身輕安故便受勝樂。樂故心定。心得定故能如實知能如實見。實知見故便能起厭。能起厭故便得離染。由離染故證得解脫。得解脫故便自知見我已解脫乃至我能于無餘依般涅槃界當般涅槃。如是所有具戒士夫補特伽羅。尸羅清凈增上力故獲得無悔。漸次乃至能到涅槃。是名第一尸羅律儀功德勝利。復有所餘具戒士夫補特伽羅。于臨終時起如是念。我已善作身語意行。非我惡作身語意行。乃至廣說。若有其趣作福業者作善業者作能救濟諸怖畏者之所應往。我於斯趣必定當往。如是獲得能往善趣。第二無悔由無悔恨所有士夫補特伽羅。名賢善死賢善夭逝賢善過往。是名第二尸羅律儀功德勝利。復有所餘具戒士夫補特伽羅。遍諸方域妙善稱譽聲頌普聞。是名第三尸羅律儀功德勝利。復有所餘具戒士
【現代漢語翻譯】 現代漢語譯本 佛聖教 羅睺羅，你應該學習沙門的行業，如果能於此學習，唯有殊勝，沒有邪惡。 如果對於身、語、意三業審慎地思擇，我這些行為是否會自我損害？（內容如前文所說）。這叫做觀察。如果對於一部分行為進行攝斂，不去做，也不提供方便（內容如前文所說），甚至發露懺悔。又對於一部分行為不進行攝斂，造作並提供方便（內容如前文所說），甚至因此而生歡喜，日夜安住，多多隨順修學。這叫做清凈。 如此清凈的戒律，應當知道有十種功德勝利。是哪十種呢？就是所有持戒的修行人（補特伽羅，指人），自己觀察戒律清凈，便能得到無悔。沒有後悔，所以歡喜；歡喜，所以生起喜悅。由於心中喜悅，身體便得輕安。身體輕安，便能感受殊勝的快樂。快樂，所以心能安定。心能安定，所以能如實地知，能如實地見。真實地知見，便能生起厭離。能生起厭離，便能得到離染。由於離染，證得解脫。得到解脫，便能自己知道、自己見到：『我已經解脫』，乃至『我能在無餘依涅槃界（般涅槃界，指沒有任何剩餘煩惱的涅槃境界）當般涅槃（般涅槃，指進入涅槃）。』像這樣，所有持戒的修行人（補特伽羅），由於戒律清凈的增上力量，獲得無悔，逐漸乃至能夠到達涅槃。這是第一種戒律的功德勝利。還有其他持戒的修行人（補特伽羅），在臨終時生起這樣的念頭：『我已經很好地做了身、語、意三業的行為，我沒有做惡劣的身、語、意三業的行為』（內容如前文所說）。如果有眾生前往作福業、作善業、作能救濟各種怖畏的地方，我必定會前往那裡。像這樣獲得能夠前往善趣的機會。第二種無悔，由於沒有悔恨，所有修行人（補特伽羅）的死亡被稱為賢善的死亡、賢善的夭逝、賢善的過往。這是第二種戒律的功德勝利。還有其他持戒的修行人（補特伽羅），在各個地方，美妙的稱譽和讚頌普遍傳揚。這是第三種戒律的功德勝利。還有其他持戒的修行人（補特伽羅）。 English version The Holy Teaching Rahula, you should learn the practices of a Shramana (沙門, ascetic). If you can learn this, it will be supremely virtuous and without evil. If you carefully consider your actions of body, speech, and mind, asking whether these actions will harm yourself (as described previously), this is called observation. If you restrain from certain actions, not doing them or facilitating them (as described previously), even confessing and repenting. Conversely, if you do not restrain from certain actions, engaging in them and facilitating them (as described previously), even taking delight in them, abiding day and night, diligently following and learning, this is called purification. Such pure precepts (Shila, 尸羅) and discipline are known to have ten benefits and victories. What are these ten? They are that all virtuous practitioners (Pudgala, 補特伽羅, person) who observe their precepts purely attain freedom from remorse. Without remorse, they rejoice; rejoicing, they experience joy. Because of joy in their hearts, their bodies become light and at ease. With a light and at-ease body, they experience supreme bliss. With bliss, their minds become stable. With a stable mind, they can know and see things as they truly are. Knowing and seeing things as they truly are, they can develop aversion. Developing aversion, they attain freedom from defilement. Through freedom from defilement, they realize liberation. Having attained liberation, they know and see for themselves: 'I am liberated,' and 'I will enter Parinirvana (般涅槃, complete Nirvana) in the realm of Nirvana without remainder (無餘依般涅槃界, the state of Nirvana without any remaining attachments).' Thus, all virtuous practitioners (Pudgala) who uphold the precepts, through the increasing power of pure precepts, attain freedom from remorse, gradually progressing until they reach Nirvana. This is the first benefit and victory of precepts and discipline. Furthermore, other virtuous practitioners (Pudgala) who uphold the precepts, at the time of death, have thoughts such as: 'I have performed good actions of body, speech, and mind; I have not performed evil actions of body, speech, and mind' (as described previously). If there are beings who go to places where meritorious deeds are performed, where good deeds are done, where those who can rescue from all fears go, I will surely go there. Thus, they obtain the opportunity to go to a good destination. The second freedom from remorse, because of the absence of regret, the death of all practitioners (Pudgala) is called a virtuous death, a virtuous passing, a virtuous departure. This is the second benefit and victory of precepts and discipline. Furthermore, other virtuous practitioners (Pudgala) who uphold the precepts, throughout all regions, beautiful praise and eulogies are widely heard. This is the third benefit and victory of precepts and discipline. Furthermore, other virtuous practitioners (Pudgala).
【English Translation】 English version The Holy Teaching Rahula, you should learn the practices of a Shramana (沙門, ascetic). If you can learn this, it will be supremely virtuous and without evil. If you carefully consider your actions of body, speech, and mind, asking whether these actions will harm yourself (as described previously), this is called observation. If you restrain from certain actions, not doing them or facilitating them (as described previously), even confessing and repenting. Conversely, if you do not restrain from certain actions, engaging in them and facilitating them (as described previously), even taking delight in them, abiding day and night, diligently following and learning, this is called purification. Such pure precepts (Shila, 尸羅) and discipline are known to have ten benefits and victories. What are these ten? They are that all virtuous practitioners (Pudgala, 補特伽羅, person) who observe their precepts purely attain freedom from remorse. Without remorse, they rejoice; rejoicing, they experience joy. Because of joy in their hearts, their bodies become light and at ease. With a light and at-ease body, they experience supreme bliss. With bliss, their minds become stable. With a stable mind, they can know and see things as they truly are. Knowing and seeing things as they truly are, they can develop aversion. Developing aversion, they attain freedom from defilement. Through freedom from defilement, they realize liberation. Having attained liberation, they know and see for themselves: 'I am liberated,' and 'I will enter Parinirvana (般涅槃, complete Nirvana) in the realm of Nirvana without remainder (無餘依般涅槃界, the state of Nirvana without any remaining attachments).' Thus, all virtuous practitioners (Pudgala) who uphold the precepts, through the increasing power of pure precepts, attain freedom from remorse, gradually progressing until they reach Nirvana. This is the first benefit and victory of precepts and discipline. Furthermore, other virtuous practitioners (Pudgala) who uphold the precepts, at the time of death, have thoughts such as: 'I have performed good actions of body, speech, and mind; I have not performed evil actions of body, speech, and mind' (as described previously). If there are beings who go to places where meritorious deeds are performed, where good deeds are done, where those who can rescue from all fears go, I will surely go there. Thus, they obtain the opportunity to go to a good destination. The second freedom from remorse, because of the absence of regret, the death of all practitioners (Pudgala) is called a virtuous death, a virtuous passing, a virtuous departure. This is the second benefit and victory of precepts and discipline. Furthermore, other virtuous practitioners (Pudgala) who uphold the precepts, throughout all regions, beautiful praise and eulogies are widely heard. This is the third benefit and victory of precepts and discipline. Furthermore, other virtuous practitioners (Pudgala).
夫補特伽羅。寢安覺安遠離一切身心熱惱。是名第四尸羅律儀功德勝利。復有所餘具戒士夫補特伽羅。若寢若覺諸天保護是名第五尸羅律儀功德勝利。復有所餘具戒士夫補特伽羅。於他兇暴不慮其惡。無諸怖畏心離驚恐。是名第六尸羅律儀功德勝利。復有所餘具戒士夫補特伽羅。諸喜殺者怨仇惡友雖得其隙。亦常保護了知此是具戒士夫補特伽羅。或為善友或住中平。是名第七尸羅律儀功德勝利。復有所餘具戒士夫補特伽羅。一切魍魎藥叉宅神非人之類。雖得其便雖得其隙。而常保護。謂具尸羅增上力故。是名第八尸羅律儀功德勝利。復有所餘具戒士夫補特伽羅。法無艱難從他獲得種種利養。所謂衣服飲食臥具病緣醫藥及諸資具。由依尸羅增上因力。國王大臣及諸黎庶饒財長者及商主等恭敬尊重。是名第九尸羅律儀功德勝利。復有所餘具戒士夫補特伽羅。一切所愿皆得稱遂。若於欲界愿樂當生或剎帝利大族姓家或婆羅門大族姓家或諸居士大族姓家或諸長者大族姓家或四大王眾天或三十三天或夜摩天或睹史多天或化樂天或他化自在天眾同分中。由戒凈故即隨所愿當得往生。若復愿樂入諸靜慮現法樂住或有色天眾同分中若住若生。由戒凈故便得離欲所愿皆遂。若復愿樂寂靜勝解。超過色定入無色定具足安住。或無色天眾同分
【現代漢語翻譯】 現代漢語譯本： 再說補特伽羅（pudgala，人）。睡眠安穩，醒來也安穩，遠離一切身心熱惱。這稱為第四種尸羅（śīla，戒）律儀的功德勝利。 又有一些持戒的士夫補特伽羅。無論是睡著還是醒著，都有諸天保護，這稱為第五種尸羅律儀的功德勝利。 又有一些持戒的士夫補特伽羅。對於兇暴的人不擔心他們的惡意，沒有各種怖畏，內心遠離驚恐。這稱為第六種尸羅律儀的功德勝利。 又有一些持戒的士夫補特伽羅。那些喜歡殺戮的人、怨恨的仇敵、邪惡的朋友，即使找到了機會，也常常受到保護，因為他們知道這是持戒的士夫補特伽羅。或者他們是善良的朋友，或者住在中等平和的地方。這稱為第七種尸羅律儀的功德勝利。 又有一些持戒的士夫補特伽羅。一切魍魎（wǎngliǎng，鬼怪）、藥叉（yakṣa，夜叉）、宅神、非人之類，即使得到了機會，即使找到了空隙，也常常受到保護。這是因為具有尸羅增上的力量。這稱為第八種尸羅律儀的功德勝利。 又有一些持戒的士夫補特伽羅。佛法沒有艱難，從他人那裡獲得各種各樣的利益供養。例如衣服、飲食、臥具、生病時的醫藥以及各種資具。由於依靠尸羅增上的因緣力量，國王、大臣以及各種百姓、富有的長者以及商主等，都恭敬尊重他們。這稱為第九種尸羅律儀的功德勝利。 又有一些持戒的士夫補特伽羅。一切所希望的都能如願以償。如果在欲界希望將來投生到剎帝利（kṣatriya，王族）大家族、婆羅門（brāhmaṇa，祭司）大家族、或者各位居士大家族、或者各位長者大家族、或者四大王眾天（Cāturmahārājakāyikas，四大天王所居天）、或者三十三天（Trāyastriṃśa，忉利天）、或者夜摩天（Yāmadeva，夜摩天）、或者睹史多天（Tuṣita，兜率天）、或者化樂天（Nirmāṇarati，化樂天）、或者他化自在天（Paranirmitavaśavartin，他化自在天）的眾生種類中。由於戒律清凈的緣故，就能隨所希望的往生。如果又希望進入各種禪定，在現世安樂地居住，或者在有色天（rūpadhātu，色界）的眾生種類中居住或投生。由於戒律清凈的緣故，便能脫離慾望，所希望的都能實現。如果又希望寂靜殊勝的解脫，超越色界的禪定，進入無色界的禪定，具足安住。或者在無色天（arūpadhātu，無色界）的眾生種類中。
【English Translation】 English version: Furthermore, the pudgala (person). Sleeps peacefully, awakens peacefully, and is free from all physical and mental heat and vexation. This is called the fourth meritorious victory of the śīla (precept) discipline. Moreover, some virtuous monks and pudgalas. Whether sleeping or awake, they are protected by the devas (gods). This is called the fifth meritorious victory of the śīla discipline. Furthermore, some virtuous monks and pudgalas. They do not worry about the malice of violent people, are without fear, and their minds are free from terror. This is called the sixth meritorious victory of the śīla discipline. Furthermore, some virtuous monks and pudgalas. Those who delight in killing, vengeful enemies, and evil friends, even if they find an opportunity, are always protected, knowing that this is a virtuous monk and pudgala. Or they are good friends, or live in a moderate and peaceful place. This is called the seventh meritorious victory of the śīla discipline. Furthermore, some virtuous monks and pudgalas. All goblins (wǎngliǎng), yakṣas (yakṣa, a type of spirit), house gods, and non-human beings, even if they find an opportunity, even if they find a gap, are always protected. This is because of the increased power of śīla. This is called the eighth meritorious victory of the śīla discipline. Furthermore, some virtuous monks and pudgalas. The Dharma is without difficulty, and they receive various benefits and offerings from others. Such as clothing, food, bedding, medicine for illness, and various necessities. Because of relying on the increasing power of śīla, kings, ministers, and various common people, wealthy elders, and merchants, all respect and honor them. This is called the ninth meritorious victory of the śīla discipline. Furthermore, some virtuous monks and pudgalas. All their wishes are fulfilled. If in the desire realm (kāmadhātu) they wish to be born in the future into a kṣatriya (kṣatriya, warrior caste) great family, a brāhmaṇa (brāhmaṇa, priestly caste) great family, or a great family of lay practitioners, or a great family of elders, or among the Four Great Kings Heaven (Cāturmahārājakāyikas), or the Thirty-three Heavens (Trāyastriṃśa), or the Yāmadeva Heaven, or the Tuṣita Heaven, or the Nirmāṇarati Heaven, or the Paranirmitavaśavartin Heaven. Because of the purity of the precepts, they will be reborn according to their wishes. If they wish to enter various dhyānas (meditative states), to dwell in happiness in the present life, or to dwell or be born among the beings of the form realm (rūpadhātu). Because of the purity of the precepts, they will be able to be free from desire, and all their wishes will be fulfilled. If they wish for quiet and supreme liberation, to transcend the dhyānas of the form realm, to enter the dhyānas of the formless realm (arūpadhātu), and to dwell completely. Or among the beings of the formless realm.
中當得往生。余如前說。若復愿樂當證最極究竟涅槃。由戒凈故便證一切究竟離欲。是名第十尸羅律儀功德勝利。如是已說戒蘊。廣辨戒蘊虧損。戒蘊圓滿。戒蘊異門。戒蘊觀察及以清凈戒蘊所有功德勝利。於此宣說明了開示一切種相最極圓滿資糧所攝尸羅律儀。若有自愛樂沙門性婆羅門性諸善男子。應勤修學。
瑜伽師地論卷第二十二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二十三
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三初瑜伽處出離地第三之二
云何根律儀。謂如有一能善安住密護根門。防守正念常委正念。乃至廣說。云何名為密護根門。謂防守正念常委正念。廣說乃至防護意根。及正修行意根律儀。如是名為密護根門。云何名為防守正念。謂如有一密護根門增上力故。攝受多聞。思惟修習。由聞思修增上力故獲得正念。為欲令此所得正念無忘失故。能趣證故。不失壞故。於時時中即于多聞若思若修正作瑜伽。正勤修習不息加行。不離加行。如是由此多聞思修所整合念。於時時中善能防守正聞思修瑜伽作用。如是名為防守正念。云何名為常委正念。謂於此念恒常所作委細所作。當知此中恒常所作名無間作。委細所作名殷重作
【現代漢語翻譯】 現代漢語譯本： 中就能得到往生。其餘的如前面所說。如果又希望證得最極究竟的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），由於戒律清凈的緣故，便能證得一切究竟的離欲。這叫做第十尸羅律儀（Śīla-saṃvara，戒律）的功德勝利。像這樣已經說了戒蘊（Śīlaskandha，戒的集合）。廣泛辨析戒蘊的虧損、戒蘊的圓滿、戒蘊的異門、戒蘊的觀察以及清凈戒蘊的所有功德勝利。在這裡宣說、明瞭開示一切種相最極圓滿資糧所攝的尸羅律儀。如果有自愛、愛好沙門（Śrāmaṇa，出家修行者）性或婆羅門（Brāhmaṇa，古印度祭司階層）性的諸善男子，應當勤奮修學。 《瑜伽師地論》卷第二十二 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第二十三 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中聲聞地第十三初瑜伽處出離地第三之二 什麼是根律儀（Indriya-saṃvara-śīla，守護根門的戒律）？就是說，如果有人能夠很好地安住於密護根門，防守正念，常常委以正念，乃至廣說。什麼叫做密護根門？就是防守正念，常常委以正念，廣說乃至防護意根，以及正確修行意根律儀。像這樣叫做密護根門。什麼叫做防守正念？就是說，如果有人因為密護根門的增上力，攝受多聞、思惟、修習。由於聞、思、修的增上力，獲得正念。爲了使這所得的正念不忘失，能夠趣向證悟，不失壞，於時時中就在多聞、思惟、修上作瑜伽（Yoga，相應的修行），正確勤奮地修習，不停止加行，不離開加行。像這樣，由此多聞、思惟、修所整合的念，於時時中善能防守正聞、思、修的瑜伽作用。像這樣叫做防守正念。什麼叫做常委正念？就是對於此念，恒常所作，委細所作。應當知道，此中恒常所作叫做無間作，委細所作叫做殷重作。
【English Translation】 English version: In this way, one can attain rebirth in the Pure Land. The rest is as previously described. Furthermore, if one desires to attain the ultimate and complete Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), by virtue of the purity of precepts, one can attain complete freedom from all desires. This is called the tenth benefit and victory of Śīla-saṃvara (Śīla-saṃvara, the discipline of precepts). Thus, the Skandha of Precepts (Śīlaskandha, the aggregate of precepts) has been discussed. A broad analysis has been given of the deficiencies of the Skandha of Precepts, the perfection of the Skandha of Precepts, the different aspects of the Skandha of Precepts, the observation of the Skandha of Precepts, and all the benefits and victories of the pure Skandha of Precepts. Here, the Śīla-saṃvara, which encompasses all aspects of the most complete and perfect accumulation of merit, is proclaimed and clearly explained. If there are good men who cherish themselves and delight in the nature of a Śrāmaṇa (Śrāmaṇa, a renunciate practitioner) or a Brāhmaṇa (Brāhmaṇa, the priestly class in ancient India), they should diligently study and practice. Yogācārabhūmi-śāstra, Volume 22 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra Yogācārabhūmi-śāstra, Volume 23 Said by Bodhisattva Maitreya Tripiṭaka Master Xuanzang, by imperial decree, translated the thirteenth initial Yoga section of the Śrāvakabhūmi in the Local Division, the second of the third section of the Departure Ground What is the discipline of the roots (Indriya-saṃvara-śīla, the discipline of guarding the sense faculties)? It is when someone is able to abide well in guarding the doors of the senses, protecting mindfulness, and constantly entrusting themselves to mindfulness, and so on as described extensively. What is called guarding the doors of the senses? It is protecting mindfulness, constantly entrusting oneself to mindfulness, extensively described as protecting even the mind-faculty, and correctly practicing the discipline of the mind-faculty. This is called guarding the doors of the senses. What is called protecting mindfulness? It is when someone, due to the increased power of guarding the doors of the senses, embraces much learning, contemplation, and cultivation. Due to the increased power of learning, contemplation, and cultivation, one obtains right mindfulness. In order to prevent this obtained mindfulness from being forgotten, to enable it to lead to realization, and to prevent it from being lost, one engages in Yoga (Yoga, corresponding practice) at all times in learning, contemplation, and cultivation, diligently practicing, without ceasing application, and without departing from application. Thus, by this mindfulness accumulated through much learning, contemplation, and cultivation, one is able to skillfully protect the Yoga activities of right learning, contemplation, and cultivation at all times. This is called protecting mindfulness. What is called constant and entrusted mindfulness? It is what is constantly done and meticulously done with regard to this mindfulness. It should be known that constant action here is called uninterrupted action, and meticulous action is called earnest action.
。即于如是無間所作殷重所作。總說名為常委正念。如其所有防守正念。如是于念能不忘失。如其所有常委正念。如是即于無忘失念得任持力。即由如是功能勢力。制伏色聲香味觸法。云何名爲念防護意。謂眼色為緣生眼識。眼識無間生分別意識。由此分別意識。于可愛色色將生染著。于不可愛色色將生憎恚。即由如是念增上力。能防護此非理分別起煩惱意。令其不生所有煩惱。如是耳鼻舌身廣說當知亦爾。意法為緣生意識。即此意識有與非理分別俱行能起煩惱。由此意識于可愛色法將生染著。于不可愛色法將生憎恚。亦由如是念增上力。能防護此非理分別起煩惱意。令其不生所有煩惱。如是名爲念防護意。云何名為行平等位。平等位者。謂或善舍或無記舍。由彼於此非理分別起煩惱意善防護已。正行善舍無記舍中。由是說名行平等位。如是名為行平等位。云何於此非理分別起煩惱意能善防護。謂於色聲香味觸法。不取其相不取隨好。終不依彼發生諸惡不善尋思令心流漏。若彼有時忘失念故。或由煩惱極熾盛故。雖離取相及取隨好。而復發生惡不善法令心流漏。便修律儀。由是二相故。能於此非理分別起煩惱意能善防護。云何此意由是二相善防護已。正行善舍或無記舍。謂即由是二種相故。云何二相。謂如所說防護眼
【現代漢語翻譯】 現代漢語譯本： 對於這樣無間所作、殷重所作，總的來說就叫做常委正念。像它所具有的防守正念，就像這樣對於念能夠不忘失。像它所具有的常委正念，就像這樣對於無忘失念得到任持力。就是由於這樣的功能勢力，制伏色（rūpa，形態、顏色）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）、法（dharma，事物、規律）。 什麼叫做念防護意？ 意思是說，以眼和色為條件產生眼識，眼識之後緊接著產生分別意識。由於這種分別意識，對於可愛的將要產生染著（rāga，貪戀），對於不可愛的將要產生憎恚（dveṣa，憎恨）。就是由於這樣的唸的增上力，能夠防護這種不如理分別而生起的煩惱意，使它不產生所有的煩惱。像這樣，耳、鼻、舌、身，廣泛地說，應當知道也是這樣。意和法為條件產生意識，這種意識有與不如理分別同時生起而能產生煩惱的特性。由於這種意識，對於可愛的色法將要產生染著，對於不可愛的色法將要產生憎恚。也是由於這樣的唸的增上力，能夠防護這種不如理分別而生起的煩惱意，使它不產生所有的煩惱。像這樣叫做念防護意。 什麼叫做行平等位？ 平等位的意思是說，或者善舍（kuśala-upekṣā，對善行的捨棄），或者無記舍（avyākṛta-upekṣā，對非善非惡行為的捨棄）。由於他對於這種不如理分別而生起的煩惱意已經善於防護，正確地行於善舍或無記舍之中。因此叫做行平等位。像這樣叫做行平等位。 怎樣才能對於這種不如理分別而生起的煩惱意善於防護？ 意思是說，對於色、聲、香、味、觸、法，不執取它的相（lakṣaṇa，特徵），不執取它的隨好（anuvyañjana，細微特徵），始終不依靠它們發生各種惡的不善尋思（akuśala-vitarka，不善的思慮），使心流散漏失。如果他有時因為忘失唸的緣故，或者由於煩惱極其熾盛的緣故，即使離開了取相和取隨好，卻又發生了惡的不善法，使心流散漏失，便修習律儀（śīla，戒律）。由於這兩種相的緣故，才能對於這種不如理分別而生起的煩惱意善於防護。 這種意怎樣才能由於這兩種相善於防護之後，正確地行於善舍或無記舍？ 意思是說，就是由於這兩種相的緣故。哪兩種相？ 意思是說，就像所說的防護眼
【English Translation】 English version: That which is constantly and earnestly done without interruption is generally called constant mindfulness. Like the defensive mindfulness it possesses, it is such that one can never forget mindfulness. Like the constant mindfulness it possesses, it is such that one obtains the power to maintain unforgotten mindfulness. It is through such functional power that one subdues rūpa (form, color), śabda (sound), gandha (smell), rasa (taste), sparśa (touch), and dharma (things, laws). What is called mindfulness protecting the mind? It means that when the eye and rūpa are conditions for the arising of eye consciousness, immediately after eye consciousness arises discriminating consciousness. Because of this discriminating consciousness, one will generate attachment (rāga, greed) towards the lovable , and generate aversion (dveṣa, hatred) towards the unlovable . It is through the increasing power of such mindfulness that one can protect this mind of affliction arising from irrational discrimination, preventing it from generating all afflictions. Likewise, it should be understood that the same applies to the ear, nose, tongue, and body. When the mind and dharma are conditions for the arising of consciousness, this consciousness has the characteristic of arising simultaneously with irrational discrimination and being able to generate afflictions. Because of this consciousness, one will generate attachment towards lovable dharmas, and generate aversion towards unlovable dharmas. It is also through the increasing power of such mindfulness that one can protect this mind of affliction arising from irrational discrimination, preventing it from generating all afflictions. This is called mindfulness protecting the mind. What is called the state of equanimity in conduct? The state of equanimity means either kuśala-upekṣā (abandonment of good deeds) or avyākṛta-upekṣā (abandonment of non-good and non-evil deeds). Because one has already skillfully protected the mind of affliction arising from irrational discrimination, one correctly conducts oneself in good abandonment or neutral abandonment. Therefore, it is called the state of equanimity in conduct. This is called the state of equanimity in conduct. How can one skillfully protect the mind of affliction arising from irrational discrimination? It means that with regard to rūpa, śabda, gandha, rasa, sparśa, and dharma, one does not grasp their lakṣaṇa (characteristics), nor does one grasp their anuvyañjana (minor characteristics), and one never relies on them to generate various evil and unwholesome vitarka (thoughts), causing the mind to flow and leak away. If one sometimes forgets mindfulness, or because afflictions are extremely intense, even if one has abandoned grasping characteristics and minor characteristics, one again generates evil and unwholesome dharmas, causing the mind to flow and leak away, then one cultivates śīla (discipline). It is because of these two aspects that one can skillfully protect the mind of affliction arising from irrational discrimination. How can this mind, having been skillfully protected by these two aspects, correctly conduct itself in good abandonment or neutral abandonment? It means that it is precisely because of these two aspects. What two aspects? It means, as said before, protecting the eye
根。及正修行眼根律儀。如說眼根防護律儀。防護耳鼻舌身意根。及正修行意根律儀當知亦爾。由是二相。于其善舍無記舍中。令意正行。云何于眼所識色中不取其相。言取相者。謂于眼識所行色中。由眼識故取所行相。是名于眼所識色中執取其相。若能遠離如是眼識所行境相。是名于眼所識色中不取其相。如於其眼所識色中。如是。于耳鼻舌身意所識法中當知亦爾。云何于眼所識色中不取隨好。取隨好者。謂即于眼所識色中。眼識無間俱生分別意識。執取所行境相。或能起貪或能起瞋或能起癡。是名于眼所識色中執取隨好。若能遠離此所行相。於此所緣不生意識。是名于眼所識色中不取隨好。如於其眼所識色中。如是。于耳鼻舌身意所識法中當知亦爾。復有餘類執取其相執取隨好。言取相者。謂色境界。在可見處能生作意。正現在前眼見眾色。如是名為執取其相。取隨好者。謂即色境在可見處能生作意。正現在前眼見色已。然彼先時從他聞有如是如是眼所識色。即隨所聞名句文身。為其增上為依為住。如是士夫補特伽羅。隨其所聞種種分別眼所識色。如是名為執取隨好。如於其眼所識色中。如是。于耳鼻舌身意所識法中當知亦爾。又此取相及取隨好。或有由此因緣。由此依處。由此增上。發生種種惡不善法令心流漏
【現代漢語翻譯】 現代漢語譯本 根，以及正確地修行眼根的律儀（Vinaya，戒律）。正如所說，要防護眼根的律儀，同樣也要防護耳、鼻、舌、身、意根，並且正確地修行意根的律儀。通過這兩種方式，使意在善舍（kusala-upekkhā，善的舍受）和無記舍（avyākrta-upekkhā，非善非惡的舍受）中正確執行。 什麼叫做在眼睛所認識的色（rūpa，形態、顏色）中不執取其相（nimitta，特徵）呢？所謂執取其相，是指在眼睛所認識的色中，由於眼識（cakkhu-viññāna，視覺意識）的緣故，執取所行之相。這叫做在眼睛所認識的色中執取其相。如果能夠遠離這樣的眼識所行之境相，就叫做在眼睛所認識的色中不執取其相。如同在眼睛所認識的色中一樣，在耳、鼻、舌、身、意所認識的法（dharma，事物、現象）中，應當知道也是如此。 什麼叫做在眼睛所認識的色中不執取隨好（anuvyañjana，細微特徵）呢？所謂執取隨好，是指在眼睛所認識的色中，眼識生起之後，緊接著生起的分別意識（vikalpa-vijñāna，分別性的意識），執取所行之境相，或者能夠生起貪（rāga，貪慾），或者能夠生起瞋（dveṣa，嗔恨），或者能夠生起癡（moha，愚癡）。這叫做在眼睛所認識的色中執取隨好。如果能夠遠離這種所行之相，對於此所緣（ālambana，對像）不生起意識，就叫做在眼睛所認識的色中不執取隨好。如同在眼睛所認識的色中一樣，在耳、鼻、舌、身、意所認識的法中，應當知道也是如此。 還有其他型別的執取其相和執取隨好。所謂執取其相，是指色境界（rūpāyatana，色處）在可見之處能夠生起作意（manasikāra，注意），正現在前，眼睛看見各種色。這樣叫做執取其相。所謂執取隨好，是指色境界在可見之處能夠生起作意，正現在前，眼睛看見色之後，然而他先前從他人那裡聽到有如此如此的眼睛所認識的色，就隨著所聽到的名句文身（nāma-pada-vyañjana，名稱、詞語、語句），作為他的增上（adhipati，增上緣），作為他的依靠，作為他的住所。這樣的士夫（puruṣa，人）、補特伽羅（pudgala，個體），隨著他所聽到的，種種分別眼睛所認識的色。這樣叫做執取隨好。如同在眼睛所認識的色中一樣，在耳、鼻、舌、身、意所認識的法中，應當知道也是如此。 又，這種取相和取隨好，或者由此因緣（hetu-pratyaya，原因和條件），由此依處（āśraya，所依賴之處），由此增上，發生種種惡不善法（akuśala-dharma，不善的法），令心流漏（citta-srava，心的煩惱流出）。
【English Translation】 English version The root, and the correct practice of the restraint of the eye faculty (cakkhu-indriya-saṃvara, control of the eye sense). As it is said, the restraint of the eye faculty should be protected. Likewise, the ear, nose, tongue, body, and mind faculties should be protected, and the restraint of the mind faculty should be correctly practiced. Through these two aspects, the mind is made to function correctly in the states of wholesome equanimity (kusala-upekkhā) and neutral equanimity (avyākrta-upekkhā). What does it mean to not grasp the characteristic (nimitta) in the form (rūpa) cognized by the eye? Grasping the characteristic means that in the form cognized by the eye, due to eye-consciousness (cakkhu-viññāna), one grasps the characteristic of what is experienced. This is called grasping the characteristic in the form cognized by the eye. If one can distance oneself from such characteristics of the objects experienced by eye-consciousness, it is called not grasping the characteristic in the form cognized by the eye. Just as with the form cognized by the eye, it should be understood that it is the same with the phenomena (dharma) cognized by the ear, nose, tongue, body, and mind. What does it mean to not grasp the secondary details (anuvyañjana) in the form cognized by the eye? Grasping the secondary details means that in the form cognized by the eye, immediately after eye-consciousness arises, the discriminating consciousness (vikalpa-vijñāna) that arises together with it grasps the characteristics of the experienced object, and one may generate greed (rāga), or one may generate hatred (dveṣa), or one may generate delusion (moha). This is called grasping the secondary details in the form cognized by the eye. If one can distance oneself from these experienced characteristics, and consciousness does not arise in relation to this object (ālambana), it is called not grasping the secondary details in the form cognized by the eye. Just as with the form cognized by the eye, it should be understood that it is the same with the phenomena cognized by the ear, nose, tongue, body, and mind. There are also other types of grasping the characteristic and grasping the secondary details. Grasping the characteristic means that the object of form (rūpāyatana), in a visible place, can give rise to attention (manasikāra), and various forms are seen directly before the eyes. This is called grasping the characteristic. Grasping the secondary details means that the object of form, in a visible place, can give rise to attention, and after the eyes have seen the form, one has previously heard from others that there are such and such forms cognized by the eye, and one relies on the names, words, and phrases (nāma-pada-vyañjana) that one has heard as one's support, as one's basis, as one's dwelling. Such a person (puruṣa), an individual (pudgala), discriminates the forms cognized by the eye in various ways according to what he has heard. This is called grasping the secondary details. Just as with the form cognized by the eye, it should be understood that it is the same with the phenomena cognized by the ear, nose, tongue, body, and mind. Furthermore, this grasping of the characteristic and grasping of the secondary details, either due to this cause and condition (hetu-pratyaya), due to this basis (āśraya), due to this support, give rise to various evil and unwholesome phenomena (akuśala-dharma), causing the mind to leak (citta-srava) [with defilements].
。或有由此因緣。由此依處。由此增上。不生種種惡不善法令心流漏。若於此中執取其相。執取隨好。不如正理。由此因緣。由此依處。由此增上。發生種種惡不善法令心流漏。彼于如是色類境界。遠離取相及取隨好。云何名為惡不善法。謂諸貪慾及貪所起諸身惡行。諸語惡行。諸意惡行。若諸瞋恚若諸愚癡及二所起諸身惡行。諸語惡行。諸意惡行。是名種種惡不善法。云何由彼令心流漏。謂若於彼彼所緣境界。心意識生遊行流散。即于彼彼所緣境界。與心意識種種相應。能起所有身語惡行。貪瞋癡生遊行流散。是名由彼令心流漏。如是于眼所識色中。乃至於意所識法中。執取其相及取隨好。由是發生種種雜染。彼于取相及取隨好能遠離故。便不發生種種雜染。若由忘念或由煩惱極熾盛故。雖獨閑居由先所見眼所識色增上力故。或先所受耳鼻舌身意所識法增上力故。發生種種惡不善法。隨所發生而不執著。尋便斷滅除棄變吐。是名于彼修行律儀。若於其眼所識色中應策眼根。及於其耳鼻舌身意所識法中應策意根。即便於彼作意策發。如是策發令不雜染。由是因緣於此雜染防護眼根。廣說乃至防護意根。如是名為防護眼根。廣說乃至防護意根。若於其眼所識色中。不應策發所有眼根。及於其耳鼻舌身意所識法中。不應策
【現代漢語翻譯】 現代漢語譯本：或者有因為這個因緣，因為這個依靠處，因為這個增上緣，不生起種種惡不善法，使心流散漏失。如果對於這些境界執取它的總相，執取它的細微特徵，不如理作意，就會因為這個因緣，因為這個依靠處，因為這個增上緣，發生種種惡不善法，使心流散漏失。因此，對於這樣的色類境界，應當遠離執取總相和執取細微特徵。 什麼叫做惡不善法呢？就是各種貪慾以及由貪慾所引起的各種身惡行、語惡行、意惡行；各種瞋恚，各種愚癡以及由瞋恚和愚癡所引起的各種身惡行、語惡行、意惡行。這些就叫做種種惡不善法。 怎樣由這些惡不善法使心流散漏失呢？就是如果對於那些所緣境界，心、意、識生起流散，就在那些所緣境界上，心、意、識產生種種相應的活動，能夠引起所有的身語惡行，貪瞋癡生起流散。這就叫做由這些惡不善法使心流散漏失。像這樣，在眼睛所認識的色法中，乃至在意識所認識的法中，執取它的總相和細微特徵，由此發生種種雜染。如果能夠遠離執取總相和細微特徵，便不會發生種種雜染。 如果因為忘念或者因為煩惱極其熾盛，即使獨自閑居，也會因為先前所見的眼睛所認識的色法的增上力，或者先前所感受的耳、鼻、舌、身、意所認識的法的增上力，發生種種惡不善法。對於所發生的惡不善法，不執著，立即斷滅、除去、拋棄、變吐。這就叫做對於這些惡不善法修行律儀。 如果在眼睛所認識的色法中，應當策勵眼根；以及在耳朵、鼻子、舌頭、身體、意識所認識的法中，應當策勵意根。就在這些境界上作意策發，像這樣策發使心不雜染。因為這個因緣，對於這些雜染防護眼根，廣泛地說乃至防護意根。這就叫做防護眼根，廣泛地說乃至防護意根。 如果在眼睛所認識的色法中，不應當策發所有的眼根；以及在耳朵、鼻子、舌頭、身體、意識所認識的法中，不應當策發。
【English Translation】 English version: Or, there may be, due to this cause and condition, due to this support, due to this enhancing condition, that various evil and unwholesome dharmas do not arise, causing the mind to flow and leak. If one grasps the general characteristics (相, lakṣaṇa) and the minor details (隨好, anuvyañjana) in these situations, not according to right reasoning, then due to this cause and condition, due to this support, due to this enhancing condition, various evil and unwholesome dharmas arise, causing the mind to flow and leak. Therefore, one should distance oneself from grasping the general characteristics and the minor details in such types of objects. What are called evil and unwholesome dharmas? They are various forms of greed (貪慾, rāga) and the evil actions of body, speech, and mind arising from greed; various forms of hatred (瞋恚, dveṣa), various forms of delusion (愚癡, moha), and the evil actions of body, speech, and mind arising from hatred and delusion. These are called various evil and unwholesome dharmas. How do these evil and unwholesome dharmas cause the mind to flow and leak? It is when the mind (心, citta), intellect (意, manas), and consciousness (識, vijñāna) arise and scatter in relation to those objects of perception, and in relation to those objects of perception, the mind, intellect, and consciousness engage in various corresponding activities, capable of causing all evil actions of body and speech, and the arising and scattering of greed, hatred, and delusion. This is called causing the mind to flow and leak through these evil and unwholesome dharmas. In this way, in the colors perceived by the eye, and even in the dharmas perceived by the mind, grasping their general characteristics and minor details leads to the arising of various defilements. If one can distance oneself from grasping the general characteristics and minor details, then various defilements will not arise. If, due to forgetfulness or the extreme intensity of afflictions (煩惱, kleśa), even when dwelling alone, various evil and unwholesome dharmas arise due to the enhancing power of the colors perceived by the eye that were seen previously, or due to the enhancing power of the dharmas perceived by the ear, nose, tongue, body, and mind that were previously experienced, one should not cling to these arising evil and unwholesome dharmas, but immediately cut them off, eliminate them, discard them, and reject them. This is called practicing discipline (律儀, śīla) in relation to these evil and unwholesome dharmas. In relation to the colors perceived by the eye, one should encourage and control the eye faculty (眼根, cakṣurindriya); and in relation to the dharmas perceived by the ear, nose, tongue, body, and mind, one should encourage and control the mind faculty (意根, manaindriya). One should direct one's attention and effort towards these objects, and by such effort, prevent the mind from becoming defiled. Due to this cause, one should protect the eye faculty from these defilements, and so on, extensively, up to protecting the mind faculty. This is called protecting the eye faculty, and so on, extensively, up to protecting the mind faculty. In relation to the colors perceived by the eye, one should not encourage and activate all the eye faculties; and in relation to the dharmas perceived by the ear, nose, tongue, body, and mind, one should not encourage and activate.
發所有意根。即便於彼遍一切種而不策發。不策發故令不雜染。由是因緣於此雜染修根律儀。如是名為能正修行眼根律儀。廣說乃至能正修行意根律儀。如是應知已廣分別根律儀相。
云何當知此中略義。此略義者。謂若能防護。若所防護。若從防護。若如防護。若正防護。如是一切總略為一名根律儀。今於此中誰能防護。謂防守正念及所修習常委正念。是能防護。何所防護。謂防護眼根。防護耳鼻舌身意根。是所防護。從何防護。謂從可愛不可愛色。廣說乃至從其可愛不可愛法而正防護。如何防護。謂不取相不取隨好。若依是處發生種種惡不善法令心流漏。即於此處修行律儀防守根故。名修律儀。如是防護。何者正防護。謂由正念防護于意行平等位。是名正防護。又略義者。謂若防護方便。若所防護事。若正防護。如是一切總略為一名根律儀。此中雲何防護方便。謂防守正念常委正念。眼見色已不取其相不取隨好。廣說乃至意知法已不取其相不取隨好。若依是處發生種種惡不善法令心流漏。即於是處修行律儀防守根故。名修律儀。如是名為防護方便。云何名為所防護事。所謂眼色乃至意法。如是名為所防護事。此中雲何名正防護。謂如說言由其正念。防護于意。行平等位。名正防護。又根律儀略有二種。一者
【現代漢語翻譯】 現代漢語譯本： 斷絕所有意根的活動。即使對於一切事物都普遍瞭解，也不主動去推動或激發（意根的活動）。因為不主動推動或激發，所以使（意根）不與雜染混合。因為這個原因，對於這種雜染，要修習根律儀。像這樣就叫做能夠正確地修行眼根律儀，乃至能夠正確地修行意根律儀。應該這樣理解已經廣泛分別的根律儀的相貌。
如何才能瞭解這其中的簡要意義呢？這簡要意義是說：能夠防護的，所要防護的，從何處防護的，如何防護的，以及正確防護的，像這樣的一切總括起來，就叫做根律儀。現在在這裡，誰能夠防護呢？是防守的正念以及所修習的常時專注的正念，這就是能夠防護的。要防護什麼呢？要防護眼根、耳根、鼻根、舌根、身根、意根，這就是所要防護的。從什麼地方防護呢？從可愛的和不可愛的色（rupa），廣泛地說，乃至從可愛和不可愛的法（dharma）而正確地防護。如何防護呢？就是不執取事物的總體特徵（相，lakshana），也不執取事物的細微特徵（隨好，anuvyanjana）。如果依賴於這些地方，會發生種種惡的、不善的法，使心流散和漏失，那麼就在這些地方修行律儀，防守根，所以叫做修律儀。像這樣防護。什麼是正確的防護呢？就是通過正念來防護意行，使其處於平等的狀態，這叫做正確的防護。另外，簡要的意義是說：防護的方便，所要防護的事，以及正確的防護，像這樣的一切總括起來，就叫做根律儀。這裡面什麼是防護的方便呢？就是防守正念，常時專注的正念。眼睛看到色（rupa）之後，不執取它的總體特徵，也不執取它的細微特徵，廣泛地說，乃至意（manas）知道法（dharma）之後，不執取它的總體特徵，也不執取它的細微特徵。如果依賴於這些地方，會發生種種惡的、不善的法，使心流散和漏失，那麼就在這些地方修行律儀，防守根，所以叫做修律儀。像這樣就叫做防護的方便。什麼叫做所要防護的事呢？就是眼、色（rupa）乃至意、法（dharma）。像這樣就叫做所要防護的事。這裡面什麼叫做正確的防護呢？就像所說的那樣，通過正念，防護意（manas），使其處於平等的狀態，叫做正確的防護。另外，根律儀簡要地有兩種，第一種是...
【English Translation】 English version: Cutting off all activities of the mind-organ (意根, manas-indriya). Even with comprehensive knowledge of all things, one does not initiate or stimulate (the activities of the mind-organ). Because of not initiating or stimulating, one prevents (the mind-organ) from mixing with defilements. For this reason, regarding these defilements, one should practice the discipline of sense-restraint (根律儀, indriya-samvara). Thus, it is called being able to correctly practice the sense-restraint of the eye-organ, and so on, up to being able to correctly practice the sense-restraint of the mind-organ. One should understand in this way the aspects of sense-restraint that have been extensively explained.
How can one understand the concise meaning within this? This concise meaning is: that which is able to protect, that which is to be protected, from where to protect, how to protect, and correct protection—all of these together are called sense-restraint. Now, who is able to protect here? It is the guarding mindfulness (正念, samyak-smrti) and the constantly cultivated mindfulness, which is able to protect. What is to be protected? It is the protection of the eye-organ, ear-organ, nose-organ, tongue-organ, body-organ, and mind-organ. From where is the protection? It is from the lovely and unlovely forms (色, rupa), broadly speaking, even from the lovely and unlovely dharmas (法, dharma) that one correctly protects. How is the protection done? It is by not grasping at the general characteristics (相, lakshana) and not grasping at the minor details (隨好, anuvyanjana). If, relying on these places, various evil and unwholesome dharmas arise, causing the mind to flow out and leak, then in these places, one practices discipline, guarding the senses, therefore it is called practicing discipline. Such is the protection. What is correct protection? It is through mindfulness protecting the mental activities, keeping them in a state of equanimity, which is called correct protection. Furthermore, the concise meaning is: the means of protection, the things to be protected, and correct protection—all of these together are called sense-restraint. Here, what are the means of protection? It is guarding mindfulness, constantly cultivated mindfulness. Having seen a form (色, rupa) with the eye, one does not grasp at its general characteristics or its minor details, broadly speaking, even after the mind (意, manas) knows a dharma (法, dharma), one does not grasp at its general characteristics or its minor details. If, relying on these places, various evil and unwholesome dharmas arise, causing the mind to flow out and leak, then in these places, one practices discipline, guarding the senses, therefore it is called practicing discipline. Such is called the means of protection. What are the things to be protected? They are the eye and form (色, rupa), and so on, up to the mind and dharma (法, dharma). Such are called the things to be protected. Here, what is called correct protection? It is as said, through mindfulness, protecting the mind (意, manas), keeping it in a state of equanimity, which is called correct protection. Furthermore, sense-restraint is briefly of two types, the first is...
思擇力所攝。二者修習力所攝。思擇力所攝根律儀者。謂于境界深見過患。不能於此所有過患除遣斷滅。修習力所攝根律儀者。謂于境界深見過患。亦能於此所有過患除遣斷滅。又由思擇力所攝根律儀故。于所緣境令煩惱纏不復生起。不復現前。而於依附所依隨眠。不能斷除不能永拔。由修習力所攝根律儀故。于所緣境煩惱隨眠不復生起。不復現前。一切時分依附所依所有隨眠亦能斷除。亦能永拔。如是思擇力所攝根律儀。修習力所攝根律儀。有此差別。有此意趣。有此殊異。當知此中思擇力所攝根律儀。是資糧道所攝。修習力所攝根律儀。當知墮在離欲地攝。
云何名為于食知量。謂如有一由正思擇食于所食。不為倡蕩。不為憍逸。不為飾好不為端嚴。乃至廣說。云何名為由正思擇食于所食。正思擇者。如以妙慧等隨觀察段食過患。見過患已深生厭惡。然後吞嚥。云何名為觀見過患。謂即於此所食段食。或觀受用種類過患。或觀變異種類過患。或觀追求種類過患。云何受用種類過患。謂如有一將欲食時。所受段食色香味觸皆悉圓滿甚為精妙。從此無間進至口中。牙齒咀嚼。津唾浸爛。涎液纏裹。轉入咽喉。爾時此食先曾所有悅意妙相一切皆舍。次後轉成可惡穢相。當轉異時狀如變吐。能食士夫補特伽羅。若正
【現代漢語翻譯】 現代漢語譯本： 由思擇力所攝的根律儀，以及由修習力所攝的根律儀。由思擇力所攝的根律儀是指，對於境界深刻地見到過患，但不能將此所有的過患去除斷滅。由修習力所攝的根律儀是指，對於境界深刻地見到過患，並且能夠將此所有的過患去除斷滅。又因為由思擇力所攝的根律儀，對於所緣境，使煩惱纏不再生起，不再現前，但是對於依附的所依隨眠（煩惱的潛在狀態），不能斷除，不能永拔。由修習力所攝的根律儀，對於所緣境，煩惱隨眠不再生起，不再現前，一切時分依附所依的所有隨眠，也能夠斷除，也能夠永拔。像這樣，由思擇力所攝的根律儀和由修習力所攝的根律儀，有這樣的差別，有這樣的意趣，有這樣的殊異。應當知道，這其中由思擇力所攝的根律儀，是資糧道（修行道路的最初階段）所攝。由修習力所攝的根律儀，應當知道屬於離欲地（脫離慾望的境界）所攝。 什麼叫做于食知量？是指像有這樣一個人，通過正確的思擇來食用所食之物，不是爲了放蕩，不是爲了驕逸，不是爲了裝飾，不是爲了美觀，乃至廣說。什麼叫做通過正確的思擇來食用所食之物？正確的思擇是指，比如用妙慧等來隨順觀察段食（分段的食物）的過患，見過患后深深地產生厭惡，然後才吞嚥。什麼叫做觀察段食的過患？是指對於所食的段食，或者觀察受用種類的過患，或者觀察變異種類的過患，或者觀察追求種類的過患。什麼是受用種類的過患？是指像有這樣一個人，將要吃的時候，所受用的段食，色香味觸都非常圓滿，非常精妙。從此無間地進入口中，牙齒咀嚼，津液浸泡，涎液纏繞，轉入咽喉。這時，這種食物先前所有的悅意妙相全部捨棄，之後轉變成可惡的污穢之相。當轉變異樣的時候，狀態就像要嘔吐一樣。能夠食用食物的士夫（有情），補特伽羅（人），如果正確地...
【English Translation】 English version: Root restraint governed by reflective power, and root restraint governed by the power of cultivation. Root restraint governed by reflective power means deeply seeing the faults in the realm of objects, but being unable to remove and extinguish all the faults therein. Root restraint governed by the power of cultivation means deeply seeing the faults in the realm of objects, and also being able to remove and extinguish all the faults therein. Furthermore, because of root restraint governed by reflective power, with regard to the object of focus, it prevents the afflictive entanglements from arising again and manifesting, but it cannot cut off or permanently uproot the latent tendencies (anusaya) that are attached to the basis. Because of root restraint governed by the power of cultivation, with regard to the object of focus, the latent afflictive tendencies do not arise again or manifest, and at all times it can cut off and permanently uproot all the latent tendencies that are attached to the basis. Thus, root restraint governed by reflective power and root restraint governed by the power of cultivation have this difference, this intention, and this distinction. It should be known that, in this context, root restraint governed by reflective power is included in the path of accumulation (Sambhara-marga). Root restraint governed by the power of cultivation should be known to be included in the realm of detachment from desire (Viraga-bhumi). What is called 'knowing the right amount in food'? It refers to someone who, through proper reflection, eats what is to be eaten, not for indulgence, not for arrogance, not for adornment, not for beautification, and so on. What is called 'eating what is to be eaten through proper reflection'? Proper reflection means, for example, using subtle wisdom to observe the faults of segmented food (dana-ahara), and after seeing the faults, deeply generating disgust, and then swallowing. What is called 'observing the faults of segmented food'? It refers to observing, with regard to the segmented food that is eaten, either the faults of the type of enjoyment, or the faults of the type of transformation, or the faults of the type of pursuit. What are the faults of the type of enjoyment? It refers to someone who, when about to eat, finds that the segmented food they are about to consume has perfect color, smell, taste, and texture, and is extremely exquisite. Immediately thereafter, it enters the mouth, is chewed by the teeth, soaked in saliva, and wrapped in phlegm, and then enters the throat. At that time, all the pleasing and wonderful aspects that this food previously had are completely abandoned, and it then transforms into a disgusting and filthy appearance. When it transforms into a different state, it looks like it is about to be vomited. If the person (pudgala) who is able to eat the food correctly...
思念此位穢相。于余未變一切精妙所受飲食。初尚不能住食欣樂。況於此位。由如是等非一相貌。漸次受用增上力故。令其飲食凈妙相沒過患相生。不凈所攝。是名于食受用種類所有過患。云何轉變種類過患。謂此飲食既啖食已。一分消變至中夜分或后夜分。于其身中便能生起養育增長。血肉筋脈。骨髓皮等。非一眾多種種品類諸不凈物。次後一分變成便穢。變已趣下展轉流出。由是日日數應洗凈或手或足或余支節。誤觸著時若自若他皆生厭惡。又由此緣發生身中多種疾病。所謂癰痤乾癬。濕癬疥癩。疽疔上氣。疨嗽皰漿。噦噎干消。癲癇寒熱。黃病熱血。陰㾽。如是等類無量疾病。由飲食故身中生起。或由所食不平和故。于其身中不消而住。是名飲食變異種類所有過患。云何追求種類過患。謂于飲食追求種類有多過患。或有積集所作過患。或有防護所作過患。或壞親愛所作過患。或無厭足所作過患。或不自在所作過患。或有惡行所作過患。云何名為于食積集所作過患。謂如有一為食因緣。寒時為寒之所逼惱。熱時為熱之所逼惱。種種策勵劬勞勤苦。營農牧牛商估計算。書數雕印及餘種種工巧業處。為得未得所有飲食或為積聚。如為飲食。為飲食緣當知亦爾。如是策勵劬勞勤苦方求之時。所作事業若不諧遂。由是因緣
【現代漢語翻譯】 現代漢語譯本 思念這種不凈的食物形象，對於我來說，即使是那些未曾改變的、一切精妙的飲食，最初尚且不能安住于享受食物的喜悅，更何況是現在這種狀態。由於像這樣等多種不凈的形象，逐漸地受用，因為增上力的緣故，使得飲食的清凈美妙的形象消失，而過患的形象產生，被不凈所包含。這叫做對於食物受用種類所具有的過患。 什麼是轉變種類過患？就是說，這些飲食既然被吃下去之後，一部分被消化，到半夜或者後半夜，在身體中便能生起養育增長的血、肉、筋脈、骨髓、面板等多種不凈之物。其次，一部分變成糞便，變完之後向下流動排出。因此，每天都要多次洗凈手、腳或者其他肢體。如果不小心碰到，無論是自己還是別人，都會感到厭惡。又因為這個緣故，身體中會發生多種疾病，比如癰、痤瘡、乾癬、濕癬、疥瘡、癩病、疽、疔、上氣、疨、咳嗽、皰漿、噦、噎、干消、癲癇、寒熱、黃病、熱血、陰㾽等，像這樣無量的疾病，因為飲食的緣故在身體中生起，或者因為所吃的食物不平和的緣故，在身體中不消化而停留在體內。這叫做飲食變異種類所具有的過患。 什麼是追求種類過患？就是說，對於飲食的追求種類有很多過患。或者有積集所作的過患，或者有防護所作的過患，或者有破壞親愛所作的過患，或者有不知滿足所作的過患，或者有不自在所作的過患，或者有惡行所作的過患。 什麼叫做對於食物積集所作的過患？就是說，比如有的人爲了食物的緣故，寒冷的時候被寒冷所逼迫惱亂，炎熱的時候被炎熱所逼迫惱亂，用各種方法努力，辛勤勞苦，經營農業、畜牧、商業、估算、書寫計算、雕刻印刷以及其他各種工巧行業，爲了得到未得到的飲食或者爲了積聚。像爲了飲食一樣，爲了飲食的緣由也應當知道是這樣的。像這樣努力，辛勤勞苦地去尋求的時候，所做的事業如果不順利，因為這個緣故，
【English Translation】 English version Contemplating this impure aspect of food, even the exquisite foods I have not yet transformed, I initially cannot dwell in the joy of eating, let alone in this state. Due to such various impure appearances, gradually partaking of it, because of the increasing power, causes the pure and wonderful aspect of the food to disappear, and the aspect of faults to arise, being encompassed by impurity. This is called the fault inherent in the category of food consumption. What is the fault of transformation category? It means that once this food is eaten, a portion is digested, and by midnight or the later part of the night, it can generate and nourish the growth of blood, flesh, tendons, marrow, skin, and other various impure substances in the body. Secondly, a portion transforms into excrement, and after transforming, it flows downward and is discharged. Therefore, one must frequently wash one's hands, feet, or other limbs every day. If one accidentally touches it, whether oneself or others, one feels disgusted. Furthermore, due to this cause, various diseases arise in the body, such as carbuncles, acne, dry skin, wet skin, scabies, leprosy, boils, furuncles, upward-moving energy, skin eruptions, coughs, blisters, hiccups, choking, emaciation, epilepsy, chills and fever, jaundice, hot blood, and scrotal swelling. Countless diseases of this kind arise in the body due to food, or because the food consumed is unbalanced, it remains undigested in the body. This is called the fault inherent in the category of food transformation. What is the fault of pursuit category? It means that there are many faults in the pursuit of food. There is the fault of accumulation, the fault of protection, the fault of destroying affection, the fault of insatiability, the fault of unfreedom, and the fault of evil conduct. What is called the fault of accumulation in relation to food? It means that, for example, someone, for the sake of food, is troubled and distressed by the cold in cold weather and troubled and distressed by the heat in hot weather. They exert themselves in various ways, working diligently and laboriously, engaging in agriculture, animal husbandry, commerce, calculation, writing and arithmetic, carving and printing, and various other skillful trades, in order to obtain food that has not yet been obtained or to accumulate it. Just as it is for food, it should be understood that it is the same for the sake of food. When seeking in this way with effort, diligence, and hard work, if the undertaking is not successful, because of this reason,
愁憂燋惱。拊胸傷嘆悲泣迷悶。何乃我功唐捐無果。如是名為于食積集所作過患。云何名為于食防護所作過患。謂所作業若得諧遂。為護因緣起大憂慮。勿我財寶當爲王賊之所侵奪。或火焚燒或水漂盪。或宿惡作當令滅壞。或現非理作業方便當令散失。或諸非愛或宿共財當所理奪。或即家中當生家火。由是當令財寶虧損。如是名為于食防護所作過患。云何于食能壞親愛所作過患。謂諸世間為食因緣多起斗諍。父子母女兄弟朋友尚為飲食互相非毀。況非親里為食因緣而不展轉更相鬥訟。所謂大族諸婆羅門剎帝利種長者居士。為食因緣迭興違諍。以其手足塊刀杖等互相加害。是名于食能壞親愛所作過患。云何于食無有厭足所作過患。謂諸國王剎帝利種位登灌頂。亦于自國王都聚落不住喜足。俱師兵戈互相征討。吹以貝角扣擊鐘鼓揮刀槃槊放箭𥎞矛。車馬象步交橫馳亂。種種戈仗傷害其身。或便致死或等死苦。復有所餘如是等類。是名于食無有厭足所作過患。云何因食不得自在所作過患。謂如一類為王所使討固牢城。因遭種種極熱脂油。熱牛糞汁。及镕銅鐵而相注灑。或被戈杖傷害其身。或便致死或等死苦。復有所餘如是等類。是名因食不得自在所作過患。云何因食起諸惡行所作過患。謂如有一為食因緣。造作積集身諸惡行
【現代漢語翻譯】 現代漢語譯本 憂愁、煩惱、焦躁不安，捶胸頓足，悲傷哭泣，心煩意亂。為什麼我的努力都白費了，沒有結果？這叫做因積聚食物而產生的過患。什麼叫做因保護食物而產生的過患？就是說，所做的事情如果順利成功，爲了保護這些成果，就會產生很大的憂慮：擔心我的財寶會被國王或盜賊侵奪，或者被火燒燬，或者被水沖走，或者因為過去的惡業而滅壞，或者因為現在不合理的經營方式而散失，或者被那些不喜愛的人或過去共同擁有財產的人奪走，或者甚至家中發生內亂。因此導致財寶虧損。這叫做因保護食物而產生的過患。什麼叫做食物能破壞親情友愛所產生的過患？就是說，世間上很多人因為食物的緣故而發生爭鬥。父子、母女、兄弟、朋友，尚且爲了飲食而互相詆譭，更何況不是親戚的人，爲了食物的緣故而不互相爭鬥呢？那些大家族、婆羅門（Brahman，古印度僧侶階層）、剎帝利（Kshatriya，古印度貴族和戰士階層）、種姓較高的長者、居士，爲了食物的緣故而互相爭鬥。用手、腳、土塊、刀、棍等互相傷害。這叫做食物能破壞親情友愛所產生的過患。什麼叫做因食物而沒有滿足所產生的過患？就是說，那些國王、剎帝利種姓的人，即使已經登上了王位，統治著自己的國家、都城、村落，仍然不滿足，互相發動戰爭。吹著貝殼號角，敲擊鐘鼓，揮舞刀劍長矛，發射弓箭標槍。戰車、馬匹、象群、步兵交錯縱橫，各種兵器傷害他們的身體，或者導致死亡，或者遭受等同於死亡的痛苦。還有其他類似的例子。這叫做因食物而沒有滿足所產生的過患。什麼叫做因食物而不得自在所產生的過患？比如有一類人，被國王派遣去攻打堅固的城池，因此遭受各種極熱的油脂、熱的牛糞汁，以及熔化的銅鐵的澆灑，或者被刀槍棍棒傷害身體，或者導致死亡，或者遭受等同於死亡的痛苦。還有其他類似的例子。這叫做因食物而不得自在所產生的過患。什麼叫做因食物而產生各種惡行所產生的過患？比如有一個人，爲了食物的緣故，造作積聚各種身體的惡行。
【English Translation】 English version Sorrow, worry, and burning vexation; beating the breast, lamenting with grief, weeping, and confusion. Why is my effort in vain and without result? This is called the fault arising from the accumulation of food. What is called the fault arising from the protection of food? It means that if the work one does is successful, one develops great anxiety to protect the causes and conditions: 'Lest my treasures be seized by kings or thieves, or burned by fire, or swept away by water, or destroyed by past evil deeds, or scattered by present improper business practices, or taken away by those who do not love me or those who jointly own property from the past, or even a fire arises within my own home, thereby causing the loss of treasures.' This is called the fault arising from the protection of food. What is called the fault arising from food that destroys affection? It means that in this world, many disputes arise because of food. Fathers and sons, mothers and daughters, brothers and friends, even slander each other for the sake of food. How much more so do those who are not relatives fight each other for the sake of food? The so-called great families, Brahmans (Brahman, the priestly class in ancient India), Kshatriyas (Kshatriya, the warrior and noble class in ancient India), elders, and householders of high caste, engage in disputes with each other for the sake of food, harming each other with their hands, feet, clods of earth, knives, and sticks. This is called the fault arising from food that destroys affection. What is called the fault arising from insatiable desire for food? It means that those kings and Kshatriyas who have ascended the throne and rule their own kingdoms, cities, and villages are still not content, and wage war against each other. Blowing conch shells, striking bells and drums, wielding swords and spears, shooting arrows and javelins. Chariots, horses, elephants, and infantry crisscross and rush about, and various weapons injure their bodies, either causing death or suffering equal to death. There are other similar examples. This is called the fault arising from insatiable desire for food. What is called the fault arising from not being free because of food? For example, there are those who are sent by the king to attack fortified cities, and therefore suffer various extremely hot oils, hot cow dung juice, and molten copper and iron being poured on them, or being injured by swords, spears, and sticks, or causing death, or suffering equal to death. There are other similar examples. This is called the fault arising from not being free because of food. What is called the fault arising from committing various evil deeds because of food? For example, there is a person who, for the sake of food, creates and accumulates various evil deeds of the body.
。如身惡行語意亦爾。臨命終時。為諸重病苦所逼切。由先所作諸身語意種種惡行增上力故。于日後分見有諸山或諸山峰垂影懸覆近覆極覆。便作是念。我自昔來依身語意所造諸業唯罪非福。若有其趣諸造惡者當生其中。我今定往。如是悔已尋即捨命。既捨命已隨業差別生諸惡趣。謂那洛迦傍生餓鬼。如是名為因食惡行所作過患。如是段食于追求時。有諸過患。于受用時。有諸過患。于轉變時。有諸過患。又此段食有少勝利。此復云何。謂即此身由食而住依食而立。非無有食。云何名為有少勝利。謂即如是依食住身。最極久住或經百年。若正將養或過少分。或有未滿而便夭沒。若唯修此身暫住行非為妙行。若於如是身暫時住而生喜足非妙喜足。亦非領受飲食所作圓滿無罪功德勝利。若不唯修身暫住行。亦不唯于身暫時住而生喜足。而即依此暫時住身修集梵行令得圓滿。乃為妙行亦妙喜足。又能領受飲食所作圓滿無罪功德勝利。應自思惟。我若與彼愚夫。同分修諸愚夫同分之行。非我所宜。我若於此下劣段食少分勝利。安住喜足。亦非我宜。若於如是遍一切種段食過患。圓滿知已。以正思擇。深見過患而求出離。為求如是食出離故。如子肉想食于段食。應作是念。彼諸施主甚大艱難積集財寶。具受廣大追求所作種種過患
{ "translations": [ "現代漢語譯本：", "身惡行、語惡行、意惡行也是如此。臨命終時，被各種嚴重的病痛所逼迫。由於先前所造的身、語、意種種惡行的強大影響，在日落之後，看見有山或者山峰的影子懸掛、靠近、完全覆蓋。於是就想：『我自從過去以來，依靠身、語、意所造的各種行為，只有罪惡沒有福德。如果有那些趣向造惡者的去處，我應當會生在那裡，我現在必定前往。』這樣悔恨之後，隨即捨棄生命。既然捨棄生命之後，就隨著業力的差別而生到各種惡趣，也就是那洛迦（地獄）、傍生（畜生）、餓鬼。這叫做因為食用段食（粗糙的食物）所造成的過患。像這樣，段食在追求的時候，有各種過患；在受用的時候，有各種過患；在轉變的時候，有各種過患。", "然而，這段食也有少許的利益。這又是什麼呢？就是這個身體依靠食物而存在，依靠食物而立足，不能沒有食物。什麼叫做有少許的利益呢？就是像這樣依靠食物而存在的身體，能夠最長久地存活，或者經過一百年。如果好好調養，或許能超過少許，或者有不到一百年就夭折的。如果只是修習這個身體的暫時存活，這種行為不是美妙的行為。如果對於這個身體的暫時存活而感到喜悅滿足，這不是美妙的喜悅滿足，也不是領受飲食所帶來的圓滿無罪的功德利益。如果不只是修習身體的暫時存活，也不只是對於身體的暫時存活而感到喜悅滿足，而是依靠這個暫時存活的身體，修習清凈的行為，使之得到圓滿，才是美妙的行為，也是美妙的喜悅滿足。並且能夠領受飲食所帶來的圓滿無罪的功德利益。應當自己思考：『我如果和那些愚夫一樣，修習那些愚夫所修習的行為，那是不適合我的。我如果對於這下劣的段食的少許利益，安住于喜悅滿足，那也是不適合我的。』如果對於像這樣遍及一切種類的段食的過患，完全瞭解之後，以正確的思考，深刻地看到過患而尋求出離。爲了尋求像這樣從食物中出離的緣故，像吃兒子肉一樣地食用段食。應當這樣想：『那些施主非常艱難地積聚財寶，完全承受了廣大的追求所造成的種種過患。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "So too with evil actions of body, speech, and mind. At the time of death, one is oppressed by various severe sufferings. Due to the increasing power of the various evil actions of body, speech, and mind previously committed, in the later part of the day, one sees mountains or mountain peaks hanging, approaching, or completely covering. Then one thinks: 'Since the past, all the actions I have committed through body, speech, and mind have been only evil, not virtuous. If there is a destination for those who commit evil, I should be born there. I am certainly going there.' Having repented in this way, one immediately abandons life. Having abandoned life, one is born into various evil realms according to the differences in karma, namely Naraka (hell), Tiryagyoni (animal realm), and Preta (hungry ghost realm). This is called the fault caused by consuming coarse food (physical nourishment). Thus, coarse food has various faults when sought, various faults when enjoyed, and various faults when transformed.", "However, this coarse food also has a small benefit. What is this? It is that this body exists and stands by relying on food; it cannot exist without food. What is called a small benefit? It is that the body, existing by relying on food, can live the longest, perhaps for a hundred years. If well cared for, it might exceed that slightly, or it might die before reaching a hundred years. If one only cultivates the temporary existence of this body, this is not a wonderful practice. If one is pleased and satisfied with the temporary existence of this body, this is not wonderful pleasure and satisfaction, nor is it receiving the complete, faultless merit and benefit brought about by food. If one does not only cultivate the temporary existence of the body, nor is merely pleased and satisfied with the temporary existence of the body, but relies on this temporary existence of the body to cultivate pure conduct, making it complete, then that is a wonderful practice and wonderful pleasure and satisfaction. And one can receive the complete, faultless merit and benefit brought about by food. One should contemplate: 'If I were to practice the same practices as those foolish people, that would not be suitable for me. If I were to dwell in pleasure and satisfaction with the small benefit of this inferior coarse food, that would also not be suitable for me.' If, having fully understood the faults of coarse food of all kinds, one seeks liberation by rightly contemplating and deeply seeing the faults, then for the sake of seeking liberation from food, one should consume coarse food as if eating the flesh of one's own child. One should think: 'Those donors have accumulated wealth with great difficulty, fully enduring the various faults caused by extensive seeking.'", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
。由悲愍故求勝果故。如割皮肉及以刺血而相惠施。我得此食宜應如是方便受用。謂應如法而自安處。無倒受用報施主恩。令獲最勝大果大利大榮大盛。當隨月喻往施主家。盪滌身心安住慚愧。遠離憍傲不自高舉。不輕蔑他。如自獲得所有利養心生喜悅。如是於他所得利養。心亦喜悅。又應如是自持其心往施主家。豈有出家往詣他所。要望他施。非不惠施。要望他敬非不恭敬。要多非少要妙非粗。要當速疾而非遲緩。應作是心。往施主家。設不惠施終不于彼起怨害心及瞋恚心而相嫌恨。勿我由此起怨害心及瞋恚心。增上緣力。身壞已後生諸惡趣多受困厄。設不恭敬而非恭敬。設少非多設粗非妙。設復遲緩而非速疾。亦不于彼起怨害心及瞋恚心而相嫌恨。如前廣說。又我應依所食段食發起如是如是正行。及於其量如實了達。謂我命根由此不滅。又於此食不苦耽著。才能隨順攝受梵行。如是我今住沙門性。住出家性。受用飲食。如法清凈遠離眾罪。由是諸相以正思擇食于所食。云何所食。謂四種食。一者段食。二者觸食。三者意等思食。四者識食。今此義中意說段食。此復云何。謂餅麨飯羹。臛糜粥酥油糖蜜魚肉。𦵔鲊乳酪。生酥姜鹽酢等種種品類。和雜為摶段段吞食。故名段食。所言食者。所謂餐啖咀嚼。吞嚥嘗啜飲等
【現代漢語翻譯】 現代漢語譯本：因為悲憫的緣故，爲了追求殊勝的果報的緣故，（我應當）像割下自己的皮肉，刺破自己的血脈來佈施一樣。（因此）我得到這些食物，應當這樣方便地受用。也就是說，應當如法地安住自身，不要顛倒受用，要報答施主的恩德，使他們獲得最殊勝的、最大的利益、最大的榮耀、最大的興盛。應當像月亮一樣，前往施主家。盪滌身心，安住于慚愧之中。遠離驕傲，不自高自大，不輕視他人。如同自己獲得所有利益供養一樣，內心生起喜悅。像這樣，對於他人所獲得的利益供養，內心也應當生起喜悅。又應當這樣約束自己的心，前往施主家。（不應該）心想出家人前往他人之處，就希望他人施捨，如果不施捨就心懷不滿；希望他人尊敬，如果不尊敬就心懷不滿；希望得到多的，而不是少的；希望得到好的，而不是粗糙的；希望得到迅速的，而不是遲緩的。應當這樣想，前往施主家，即使他們不施捨，最終也不要對他們生起怨恨心和惱怒心，並因此而相互嫌棄怨恨。不要讓我由此生起怨恨心和惱怒心，（因為這種）增上緣的力量，（會導致我）身壞命終之後，墮入各種惡趣，遭受諸多困厄。即使他們不恭敬，而是不恭敬；給予的少，而不是多；給予的粗糙，而不是精妙；給予的遲緩，而不是迅速，也不要對他們生起怨恨心和惱怒心，並因此而相互嫌棄怨恨。如前面所廣泛講述的那樣。而且，我應當依靠所食用的段食，發起如是如是的正行，並且對於食用的量，如實地瞭解通達。也就是說，我的命根由此不會斷絕，而且對於這種食物，不應過分貪戀執著，才能隨順攝受清凈的梵行。像我這樣，現在安住于沙門的身份，安住于出家人的身份，受用飲食，如法清凈，遠離各種罪過。因此，通過這些方面，以正確的思考來選擇食用所食用的食物。什麼是所食用的食物呢？就是四種食：第一種是段食，第二種是觸食，第三種是意等思食，第四種是識食。現在這裡所說的，主要是指段食。這又是什麼呢？就是餅（bǐng，一種扁平的烤制食物），麨（chǎo，炒麵），飯，羹（gēng，濃湯），臛（huò，肉羹），糜（mí，粥），粥，酥（sū，提煉的奶油），油，糖，蜜，魚，肉，𦵔鲊（zǎ zhǎ，用鹽醃製的魚肉），乳酪，生酥，姜，鹽，醋等各種品類，混合在一起成為團塊，一段一段地吞食，所以叫做段食。所說的『食』，就是指餐食、啖食、咀嚼、吞嚥、品嚐、啜飲等等。 English version: Because of compassion, and because of seeking supreme results, (I should) give alms like cutting off my own skin and flesh, and piercing my own blood vessels. (Therefore,) having obtained this food, I should use it expediently in this way. That is to say, I should abide in accordance with the Dharma, not use it perversely, and repay the kindness of the donors, so that they may obtain the most supreme, the greatest benefit, the greatest glory, and the greatest prosperity. I should go to the donor's house like the moon. Purify my body and mind, and abide in shame and remorse. Stay away from arrogance, do not be self-righteous, and do not despise others. Just as I rejoice when I obtain all the benefits and offerings, so too, I should rejoice in my heart for the benefits and offerings that others have obtained. Furthermore, I should restrain my mind in this way when going to the donor's house. (I should not) think that a renunciant going to another's place should expect them to give alms, and be dissatisfied if they do not give; expect them to respect, and be dissatisfied if they do not respect; expect to receive much, not little; expect to receive fine things, not coarse things; expect to receive quickly, not slowly. I should think in this way when going to the donor's house, that even if they do not give alms, I should never harbor resentment or anger towards them, nor resent or hate each other because of this. Do not let me give rise to resentment and anger because of this, (because) the power of this dominant condition (will cause me) to fall into various evil realms and suffer many hardships after the destruction of my body and life. Even if they are not respectful, but disrespectful; give little, not much; give coarse things, not fine things; give slowly, not quickly, I should not harbor resentment or anger towards them, nor resent or hate each other because of this, as described extensively earlier. Moreover, I should rely on the morsel food that I eat to initiate such and such correct practices, and truly understand and comprehend the amount of food I eat. That is to say, my life will not be extinguished by this, and I should not be overly attached to this food, so that I can follow and embrace the pure Brahmacharya. Like this, I now abide in the identity of a Shramana (śrāmaṇa, a wandering ascetic), abide in the identity of a renunciant, and use food, in accordance with the Dharma, purely, and away from all sins. Therefore, through these aspects, I choose to eat the food that I eat with correct thought. What is the food that is eaten? There are four kinds of food: the first is morsel food (kabaḍa-āhāra), the second is contact food (sparśa-āhāra), the third is volitional food (mano-saṃcetanā-āhāra), and the fourth is consciousness food (vijñāna-āhāra). Now, what is mainly referred to here is morsel food. What is this? It is cake (bǐng, a flat baked food), parched flour (chǎo, fried flour), rice, thick soup (gēng, thick soup), meat broth (huò, meat broth), gruel (mí, porridge), porridge, ghee (sū, refined butter), oil, sugar, honey, fish, meat, salted fish (zǎ zhǎ, fish and meat preserved with salt), cheese, raw ghee, ginger, salt, vinegar, and other kinds of things, mixed together into lumps, and swallowed piece by piece, so it is called morsel food. The word 'food' refers to eating, devouring, chewing, swallowing, tasting, sipping, and so on.
【English Translation】 Because of compassion, and because of seeking supreme results, (I should) give alms like cutting off my own skin and flesh, and piercing my own blood vessels. (Therefore,) having obtained this food, I should use it expediently in this way. That is to say, I should abide in accordance with the Dharma, not use it perversely, and repay the kindness of the donors, so that they may obtain the most supreme, the greatest benefit, the greatest glory, and the greatest prosperity. I should go to the donor's house like the moon. Purify my body and mind, and abide in shame and remorse. Stay away from arrogance, do not be self-righteous, and do not despise others. Just as I rejoice when I obtain all the benefits and offerings, so too, I should rejoice in my heart for the benefits and offerings that others have obtained. Furthermore, I should restrain my mind in this way when going to the donor's house. (I should not) think that a renunciant going to another's place should expect them to give alms, and be dissatisfied if they do not give; expect them to respect, and be dissatisfied if they do not respect; expect to receive much, not little; expect to receive fine things, not coarse things; expect to receive quickly, not slowly. I should think in this way when going to the donor's house, that even if they do not give alms, I should never harbor resentment or anger towards them, nor resent or hate each other because of this. Do not let me give rise to resentment and anger because of this, (because) the power of this dominant condition (will cause me) to fall into various evil realms and suffer many hardships after the destruction of my body and life. Even if they are not respectful, but disrespectful; give little, not much; give coarse things, not fine things; give slowly, not quickly, I should not harbor resentment or anger towards them, nor resent or hate each other because of this, as described extensively earlier. Moreover, I should rely on the morsel food that I eat to initiate such and such correct practices, and truly understand and comprehend the amount of food I eat. That is to say, my life will not be extinguished by this, and I should not be overly attached to this food, so that I can follow and embrace the pure Brahmacharya. Like this, I now abide in the identity of a Shramana (śrāmaṇa, a wandering ascetic), abide in the identity of a renunciant, and use food, in accordance with the Dharma, purely, and away from all sins. Therefore, through these aspects, I choose to eat the food that I eat with correct thought. What is the food that is eaten? There are four kinds of food: the first is morsel food (kabaḍa-āhāra), the second is contact food (sparśa-āhāra), the third is volitional food (mano-saṃcetanā-āhāra), and the fourth is consciousness food (vijñāna-āhāra). Now, what is mainly referred to here is morsel food. What is this? It is cake (bǐng, a flat baked food), parched flour (chǎo, fried flour), rice, thick soup (gēng, thick soup), meat broth (huò, meat broth), gruel (mí, porridge), porridge, ghee (sū, refined butter), oil, sugar, honey, fish, meat, salted fish (zǎ zhǎ, fish and meat preserved with salt), cheese, raw ghee, ginger, salt, vinegar, and other kinds of things, mixed together into lumps, and swallowed piece by piece, so it is called morsel food. The word 'food' refers to eating, devouring, chewing, swallowing, tasting, sipping, and so on.
。名之差別。云何名為不為倡蕩。謂如有一樂受欲者。為受諸欲食于所食。彼作是思。我食所食令身飽滿令身充悅。過日晚時至於夜分。當與姝妙嚴飾女人共為嬉戲歡娛受樂倡掉縱逸。言倡蕩者。於此聖法毗奈耶中。說受欲者。欲貪所引。淫逸所引。所有諸惡不善尋思由此食啖。所食啖時令其諸根皆悉掉舉。令意躁擾令意不安令意不靜。若為此事食所食者。名為倡蕩食于所食。諸有多聞聖弟子眾。以思擇力深見過患。善知出離而食所食。非如前說諸受欲者食于所食。是故名為不為倡蕩。云何名為不為憍逸。不為飾好。不為端嚴。謂如有一樂受欲者。為受諸欲食于所食。彼作是思。我今宜應多食所食飽食所食。隨力隨能食啖肥膩。增房補益色香味具精妙飲食。過今夜分至於明日。于角武事當有力能。所謂按摩拍鞠托石跳躑蹴蹋。攘臂扼腕揮戈擊劍。伏弩控弦投輪擲索。依如是等諸角武事。當得勇健膚體充實。長夜無病久時少壯。不速衰老壽命長遠。能多啖食數數食已。能正消化除諸疾患。如是為于無病憍逸。少壯憍逸。長壽憍逸而食所食。既角武已復作是思。我應沐浴。便以種種清凈香水沐浴其身。沐浴身已梳理其發。梳理髮。已種種妙香用涂其身。既涂身已復以種種上妙衣服。種種花鬘種種嚴具。莊飾其身。此中沐浴
【現代漢語翻譯】 現代漢語譯本： 名稱的差別。什麼叫做不為倡蕩？譬如有一個喜歡享受慾望的人，爲了享受各種慾望而吃東西。他這樣想：『我吃這些食物，讓身體飽滿，讓身體充滿喜悅。』等到日落黃昏，到了夜晚時分，就和美麗動人、精心打扮的女子一同嬉戲玩樂，享受快樂，放縱逸樂。所謂『倡蕩』，在聖法毗奈耶（Vinaya，戒律）中，是指享受慾望的人，被慾望的貪婪所牽引，被淫逸所引誘，產生各種邪惡不善的思緒，因此而吃東西。吃東西的時候，讓他的各種感官都飄飄然，讓他的心意煩躁不安，讓他的心意無法平靜。如果爲了這些事而吃東西，就叫做『倡蕩』地吃東西。而那些博學多聞的聖弟子們，用思考辨別的力量，深刻地看到其中的過患，清楚地知道出離的方法，然後才吃東西，不像前面所說的那些享受慾望的人那樣吃東西。所以叫做『不為倡蕩』。什麼叫做不為憍逸（pride），不為飾好，不為端嚴？譬如有一個喜歡享受慾望的人，爲了享受各種慾望而吃東西。他這樣想：『我現在應該多吃東西，飽飽地吃東西，盡我的力量，儘可能地吃肥膩的食物，增加營養，補充益處，吃那些色香味俱全的精美飲食。』過了今晚，到了明天，在角力比武的事情上，我就會有力量。也就是像拍球、踢球、托石、跳躍、踢打、揮臂、扼腕、揮舞戈戟刀劍、拉弓射箭、投擲輪子、拋擲繩索等等這些角力比武的事情，我就會變得勇猛強健，身體充滿活力，長久沒有疾病，長時間保持年輕力壯，不會快速衰老，壽命長遠。能夠多吃東西，多次吃東西之後，能夠正常消化，消除各種疾病。』像這樣爲了沒有疾病的憍逸，爲了年輕力壯的憍逸，爲了長壽的憍逸而吃東西。角力比武之後，又這樣想：『我應該沐浴。』於是用各種清凈的香水沐浴身體。沐浴身體之後，梳理頭髮。梳理頭髮之後，用各種美妙的香料塗抹身體。塗抹身體之後，又用各種上好的衣服，各種花鬘，各種裝飾品，來莊飾自己的身體。這裡說的沐浴 English version: Distinction of Names. What is called 'not for dissipation'? It is like a person who enjoys desires, eating food to indulge in those desires. He thinks, 'I will eat this food to make my body full and joyful.' When the day ends and night falls, he will engage in playful games, enjoy pleasure, and indulge in licentiousness with beautiful and adorned women. 'Dissipation,' in the Holy Dharma Vinaya (discipline), refers to those who indulge in desires, led by lust and licentiousness, giving rise to evil and unwholesome thoughts, and thus eating. While eating, it causes their senses to be agitated, their minds restless, uneasy, and unpeaceful. If one eats for these reasons, it is called eating 'for dissipation.' However, the learned and wise disciples, through the power of discernment, deeply see the faults and understand the way of detachment, and then eat, not like those who indulge in desires as described earlier. Therefore, it is called 'not for dissipation.' What is called 'not for pride,' 'not for adornment,' 'not for elegance'? It is like a person who enjoys desires, eating food to indulge in those desires. He thinks, 'I should eat more food now, eat my fill, and to the best of my ability, eat fatty foods, increasing nourishment and supplementing benefits, eating exquisite foods with excellent color, flavor, and taste.' After tonight, by tomorrow, I will have strength in wrestling and martial arts. That is, in activities like playing ball, kicking ball, lifting stones, jumping, kicking, wrestling, brandishing weapons, archery, throwing wheels, and throwing ropes, I will become brave and strong, my body full of energy, free from illness for a long time, youthful for a long time, not aging quickly, and living a long life. I can eat more food, and after eating many times, I can digest it properly and eliminate all diseases.' Thus, one eats for the pride of being free from illness, for the pride of being youthful, and for the pride of longevity. After wrestling, one thinks, 'I should bathe.' So, one bathes the body with various pure and fragrant waters. After bathing, one combs the hair. After combing the hair, one applies various exquisite fragrances to the body. After applying fragrance, one adorns the body with various excellent clothes, various garlands, and various ornaments. This bathing
【English Translation】 English version: Distinction of Names. What is called 'not for dissipation'? It is like a person who enjoys desires, eating food to indulge in those desires. He thinks, 'I will eat this food to make my body full and joyful.' When the day ends and night falls, he will engage in playful games, enjoy pleasure, and indulge in licentiousness with beautiful and adorned women. 'Dissipation,' in the Holy Dharma Vinaya (discipline), refers to those who indulge in desires, led by lust and licentiousness, giving rise to evil and unwholesome thoughts, and thus eating. While eating, it causes their senses to be agitated, their minds restless, uneasy, and unpeaceful. If one eats for these reasons, it is called eating 'for dissipation.' However, the learned and wise disciples, through the power of discernment, deeply see the faults and understand the way of detachment, and then eat, not like those who indulge in desires as described earlier. Therefore, it is called 'not for dissipation.' What is called 'not for pride,' 'not for adornment,' 'not for elegance'? It is like a person who enjoys desires, eating food to indulge in those desires. He thinks, 'I should eat more food now, eat my fill, and to the best of my ability, eat fatty foods, increasing nourishment and supplementing benefits, eating exquisite foods with excellent color, flavor, and taste.' After tonight, by tomorrow, I will have strength in wrestling and martial arts. That is, in activities like playing ball, kicking ball, lifting stones, jumping, kicking, wrestling, brandishing weapons, archery, throwing wheels, and throwing ropes, I will become brave and strong, my body full of energy, free from illness for a long time, youthful for a long time, not aging quickly, and living a long life. I can eat more food, and after eating many times, I can digest it properly and eliminate all diseases.' Thus, one eats for the pride of being free from illness, for the pride of being youthful, and for the pride of longevity. After wrestling, one thinks, 'I should bathe.' So, one bathes the body with various pure and fragrant waters. After bathing, one combs the hair. After combing the hair, one applies various exquisite fragrances to the body. After applying fragrance, one adorns the body with various excellent clothes, various garlands, and various ornaments. This bathing
理髮涂香名為飾好。既飾好已復以種種上妙衣服花鬘嚴具。莊飾其身名為端嚴。如是總名為飾好故為端嚴故食于所食。彼既如是憍逸飾好身端嚴已。于日中分或日後分。臨欲食時飢渴並至。于諸飲食極生悕欲。極欣極樂不見過患不知出離。隨得隨食復為數數倡蕩憍逸飾好端嚴。多食多飲令身充悅。諸有多聞聖弟子眾。以思擇力深見過患。善知出離而食所食。非如前說諸受欲者食于所食。唯作是念。我今習近所不應習所應斷食。為欲永斷如是食故。云何名為為身安住食于所食。謂飲食已壽命得存。非不飲食壽命存故名身安住。我今受此所有飲食。壽命得存當不夭沒。由是因緣身得安住。能修正行永斷諸食。云何名為為暫支援食于所食。謂略說有二種存養。一有艱難存養。二無艱難存養。云何名為有艱難存養。謂受如是所有飲食。數增饑羸困苦重病。或以非法追求飲食。非以正法。得已染愛耽嗜饕餮。迷悶堅執湎著受用。或有食已令身沉重。無所堪能不任修斷。或有食已令心遲鈍不速得定。或有食已令入出息來往艱難。或有食已令心數為惛沉睡眠之所纏擾。如是名為有艱難存養。云何名為無艱難存養。謂受如是所有飲食。令無饑羸。無有困苦及以重病。或以正法追求飲食。不以非法。既獲得已不染不愛。亦不耽嗜饕餮。迷
【現代漢語翻譯】 現代漢語譯本： 理髮、涂香被稱為『飾好』（對身體的裝飾）。已經裝飾好之後，又用各種上妙的衣服、花鬘和莊嚴器具來莊飾身體，這被稱為『端嚴』（儀容端正）。像這樣總的來說，因為『飾好』的緣故，因為『端嚴』的緣故，而食用所食之物。那些人像這樣驕慢放縱，裝飾美好，身體端莊之後，在中午或者下午，快要吃飯的時候，飢餓和口渴一起到來，對於各種飲食產生極大的渴望，極其歡喜快樂，看不到其中的過患，不知道如何出離，隨隨便便得到什麼就吃什麼，又多次倡導放縱，裝飾美好，儀容端莊，多吃多喝，讓身體充滿滿足。而那些博學多聞的聖弟子們，用思考和選擇的力量，深刻地看到其中的過患，善於知道如何出離，才食用所食之物，不像前面所說的那些貪圖享樂的人那樣食用所食之物，只是這樣想：我現在正在習近不應該習近的，應該斷除的食物，爲了永遠斷除這樣的食物的緣故。 什麼叫做『爲了身體安住』而食用所食之物呢？就是說飲食之後，壽命得以存在，如果不是飲食，壽命就不能存在，這叫做『身體安住』。我現在接受這些所有的飲食，壽命得以存在，應當不會夭折，因為這個因緣，身體得以安住，能夠修正修行，永遠斷除各種食物。 什麼叫做『爲了暫時支援』而食用所食之物呢？簡單地說，有兩種存養的方式：一種是有艱難的存養，一種是沒有艱難的存養。什麼叫做『有艱難的存養』呢？就是說接受像這樣的所有飲食，多次增加飢餓、羸弱、困苦和重病，或者用不合法的方式追求飲食，而不是用合法的方式，得到之後就產生染愛、耽嗜和饕餮之心，迷惑昏聵，堅固執著，沉溺於享用，或者有的吃了之後讓身體沉重，沒有什麼能力，不能勝任修行和斷除，或者有的吃了之後讓心遲鈍，不能快速入定，或者有的吃了之後讓呼吸來往艱難，或者有的吃了之後讓心經常被昏沉和睡眠所纏繞，這叫做『有艱難的存養』。 什麼叫做『沒有艱難的存養』呢？就是說接受像這樣的所有飲食，讓沒有飢餓和羸弱，沒有困苦以及重病，或者用合法的方式追求飲食，不用不合法的方式，已經獲得之後不產生染愛，也不耽嗜饕餮，迷惑昏聵。
【English Translation】 English version: Grooming the hair and applying fragrant oils are called 'embellishment' (śobhākaraṇa - adornment of the body). Having embellished oneself, one further adorns the body with various excellent clothes, flower garlands, and ornaments, which is called 'elegance' (prāsādana - making beautiful). Thus, in general, because of 'embellishment' and because of 'elegance,' one consumes what is to be consumed. Those who, in this way, are arrogant and indulgent, beautifully adorned, and elegant, experience hunger and thirst together at midday or in the afternoon, when they are about to eat. They develop extreme desire for various foods, experiencing extreme joy and pleasure, failing to see the faults, and not knowing how to escape. They eat whatever they get casually, and repeatedly advocate indulgence, embellishment, and elegance, eating and drinking excessively to fill their bodies with satisfaction. However, those learned and wise noble disciples, with the power of reflection, deeply see the faults and skillfully know how to escape, and thus they consume what is to be consumed, unlike those pleasure-seeking individuals mentioned earlier, who simply think: 'I am now engaging in what should not be engaged in, the food that should be abandoned, for the sake of permanently abandoning such food.' What is meant by 'eating for the sake of bodily sustenance'? It means that after eating, life is sustained; if one does not eat, life cannot be sustained, which is called 'bodily sustenance.' I now receive all these foods, and life is sustained, and I should not die prematurely. Because of this cause, the body is sustained, enabling me to correct my practice and permanently abandon all foods. What is meant by 'eating for temporary support'? Briefly, there are two kinds of sustenance: one is sustenance with difficulty, and the other is sustenance without difficulty. What is meant by 'sustenance with difficulty'? It means receiving such foods that repeatedly increase hunger, weakness, suffering, and serious illness, or pursuing food through unlawful means rather than lawful means. Having obtained it, one develops attachment, craving, and gluttony, becoming confused and infatuated, firmly clinging to and indulging in it. Or some, after eating, find their bodies heavy, incapable of anything, and unable to undertake practice and abandonment. Or some, after eating, find their minds dull, unable to quickly attain concentration. Or some, after eating, find their breathing difficult. Or some, after eating, find their minds frequently troubled by drowsiness and sleep. This is called 'sustenance with difficulty.' What is meant by 'sustenance without difficulty'? It means receiving such foods that eliminate hunger and weakness, and prevent suffering and serious illness, or pursuing food through lawful means rather than unlawful means. Having obtained it, one does not develop attachment or craving, nor does one indulge in gluttony, becoming confused and infatuated.
悶堅執湎著而受用之。如是受用身無沉重有所堪能。堪任修斷令心速疾得三摩地。令入出息無有艱難。令心不為惛沉睡眠之所纏擾。如是名為無艱難存養。若由有艱難存養。壽命得存身得安住。此名有罪亦有染污。若由無艱難存養。壽命得存身得安住。此名無罪亦無染污。諸有多聞聖弟子眾。遠離有罪有染存養。習近無罪無染存養。由是故說為暫支援。問云何習近如前所說無罪無染所有存養。以自存活。答若受飲食為除飢渴為攝梵行。為斷故受。為令新受當不更生。為當存養力樂無罪安隱而住。如是習近無罪無染所有存養。而自存活。云何名為為除飢渴受諸飲食。謂至食時多生飢渴。氣力虛羸希望飲食。為欲息此飢渴纏逼氣力虛羸。知量而食。如是食已令于非時不為饑羸之所纏逼。謂于日晚或於夜分乃至明日未至食時。如是名為為除飢渴受諸飲食。云何名為為攝梵行受諸飲食謂知其量受諸飲食。由是因緣修善品者。或於現法或於此日。飲食已後身無沉重有所堪能。堪任修斷令心速疾得三摩地。令入出息無有艱難。令心不為惛沉睡眠之所纏擾。由是速疾有力有能。得所未得。觸所未觸。證所未證。如是名為為攝梵行受諸飲食。云何名為為斷故受受諸飲食。謂如有一由過去世食不知量。食所匪宜不消而食。由是因緣于其身
【現代漢語翻譯】 現代漢語譯本 沉溺於貪慾並享受它。這樣享受食物，身體不會感到沉重，而是充滿力量。能夠勝任修行，使心迅速獲得三摩地（Samadhi，禪定）。使呼吸出入沒有困難。使心不被昏沉睡眠所困擾。這被稱為無艱難的存養。如果通過有艱難的存養，壽命得以維持，身體得以安住，這被稱為有罪且有染污。如果通過無艱難的存養，壽命得以維持，身體得以安住，這被稱為無罪且無染污。那些博學多聞的聖弟子們，遠離有罪有染的存養，親近無罪無染的存養。因此被稱為暫時支援。問：如何親近如前所說的無罪無染的存養，以維持生命？答：如果接受飲食是爲了消除飢渴，爲了守護梵行（Brahmacharya，清凈行），爲了斷除過去的感受，爲了使新的感受不再產生，爲了維持體力、快樂、無罪和安穩地生活。這樣就是親近無罪無染的存養，以維持生命。什麼叫做爲了消除飢渴而接受飲食？意思是說，到了吃飯的時候，產生強烈的飢渴，氣力虛弱，希望得到飲食。爲了消除這種飢渴的纏繞和氣力虛弱的狀態，有節制地進食。這樣吃完之後，在非進食的時間，不會被飢餓和虛弱所困擾。比如在晚上或夜裡，直到第二天吃飯的時間。這叫做爲了消除飢渴而接受飲食。什麼叫做爲了守護梵行而接受飲食？意思是說，有節制地接受飲食。因為這個原因，修行善法的人，或者在當下，或者在今天，飲食之後身體不會感到沉重，而是充滿力量。能夠勝任修行，使心迅速獲得三摩地。使呼吸出入沒有困難。使心不被昏沉睡眠所困擾。因此能夠迅速、有力、有能力地獲得未曾獲得的，觸及未曾觸及的，證得未曾證得的。這叫做爲了守護梵行而接受飲食。什麼叫做爲了斷除過去的感受而接受飲食？意思是說，如果有人因為過去世進食不知節制，吃了不適宜的食物，沒有消化就吃下去，因此身體...
【English Translation】 English version indulges in and enjoys clinging to desires. By enjoying food in this way, the body will not feel heavy but will be full of strength. Capable of undertaking cultivation, enabling the mind to quickly attain Samadhi (concentration). Making breathing in and out without difficulty. Preventing the mind from being troubled by drowsiness and sleep. This is called sustenance without difficulty. If life is sustained and the body is maintained through sustenance with difficulty, this is called sinful and defiled. If life is sustained and the body is maintained through sustenance without difficulty, this is called sinless and undefiled. Those learned and wise disciples distance themselves from sinful and defiled sustenance and draw near to sinless and undefiled sustenance. Therefore, it is said to be a temporary support. Question: How to draw near to the aforementioned sinless and undefiled sustenance in order to maintain life? Answer: If one accepts food in order to eliminate hunger and thirst, to uphold Brahmacharya (pure conduct), to cut off past feelings, to prevent new feelings from arising, and to maintain strength, joy, sinlessness, and peaceful living. This is drawing near to sinless and undefiled sustenance in order to maintain life. What is meant by accepting food in order to eliminate hunger and thirst? It means that when it is time to eat, one experiences intense hunger and thirst, and one's strength is weak, hoping to obtain food. In order to eliminate this entanglement of hunger and thirst and the state of weakness, one eats with moderation. Having eaten in this way, one will not be troubled by hunger and weakness at inappropriate times, such as in the evening or at night, until the time for the next meal the following day. This is called accepting food in order to eliminate hunger and thirst. What is meant by accepting food in order to uphold Brahmacharya? It means accepting food with moderation. Because of this reason, those who cultivate virtuous qualities, either in the present moment or on this day, will not feel heavy in the body after eating but will be full of strength. Capable of undertaking cultivation, enabling the mind to quickly attain Samadhi. Making breathing in and out without difficulty. Preventing the mind from being troubled by drowsiness and sleep. Therefore, one can quickly, powerfully, and capably attain what has not been attained, touch what has not been touched, and realize what has not been realized. This is called accepting food in order to uphold Brahmacharya. What is meant by accepting food in order to cut off past feelings? It means that if someone, because of eating immoderately in past lives, ate unsuitable food and ate without digesting it, therefore the body...
中。生起種種身諸疾病。所謂疥癩皰漿嗽等。如前廣說。由此種種疾病因緣。發生身中極重猛利熾然苦惱不可意受。為欲息除如是疾病。及為息除從此因緣所生苦受。習近種種良醫所說饒益所宜。隨順醫藥及受種種悅意飲食。由此能斷已生疾病。及彼因緣所生苦受。如是名為為斷故受受諸飲食。云何名為為令新受當不更生受諸飲食。謂如有一由現在世安樂無病氣力具足。不非量食不食匪宜。亦非不消而更重食。令于未來食住身中成不消病。或於身中當生隨一身諸疾病。所謂疥癩皰漿嗽等。如前廣說。由是因緣當生身中如前所說種種苦受。余如前說。如是名為為令新受當不更生受諸飲食。云何名為為當存養力樂無罪安隱而住受諸飲食。謂飲食已壽命得存是名存養。若除饑羸是名為力。若斷故受新受不生是名為樂。若以正法追求飲食不染不愛。乃至廣說而受用之。是名無罪。若受食已身無沉重。有所堪能堪任修斷如前廣說。如是名為安隱而住。是故說言由正思擇食于所食。不為倡蕩。不為憍逸。不為飾好。不為端嚴。乃至廣說。是名廣辨于食知量。
云何應知此中略義。謂若所受食若如是食。當知總名此中略義。何者所食。謂諸段食即餅麨飯羹臛糜粥。如前廣說。云何而食。謂正思擇食于所食。不為倡蕩。不為憍逸
【現代漢語翻譯】 現代漢語譯本： 再說，（有人）生起種種身體上的疾病，例如疥瘡、癩病、膿皰、咳嗽等等，如前面廣泛所說的那樣。由於這些種種疾病的因緣，在身體中發生極其嚴重、猛烈、熾熱的苦惱，令人無法忍受。爲了息滅這些疾病，以及爲了息滅由此因緣所生的痛苦感受，（他們）親近種種良醫所說的有益和適宜的建議，遵循醫藥，並且接受種種令人愉悅的飲食。通過這些，能夠斷除已經產生的疾病，以及那些由疾病因緣所生的痛苦感受。這被稱為『爲了斷除已有的感受而接受各種飲食』。 什麼叫做『爲了使新的感受將來不再產生而接受各種飲食』呢？例如，有的人因為現在安樂無病，氣力充足，不吃過量的食物，不吃不適宜的食物，也不在食物沒有消化的時候就再次進食，以至於在未來，食物停留在身體中形成不消化的疾病，或者在身體中將要產生各種身體上的疾病，例如疥瘡、癩病、膿皰、咳嗽等等，如前面廣泛所說的那樣。由於這些因緣，將會在身體中產生如前所說的種種痛苦感受。其餘的如前面所說。這被稱為『爲了使新的感受將來不再產生而接受各種飲食』。 什麼叫做『爲了能夠存養體力、獲得快樂、沒有罪過、安穩地居住而接受各種飲食』呢？所謂飲食之後，壽命得以存續，這叫做存養。如果能夠消除飢餓和虛弱，這叫做獲得體力。如果能夠斷除已有的痛苦感受，並且使新的痛苦感受不再產生，這叫做獲得快樂。如果以正法來尋求飲食，不被貪染和愛著，乃至如前面廣泛所說的那樣而受用它，這叫做沒有罪過。如果接受飲食之後，身體沒有沉重感，有所堪能，能夠勝任修行和斷除煩惱，如前面廣泛所說的那樣，這叫做安穩地居住。因此說，由於正確的思考和選擇而食用食物，不是爲了放蕩，不是爲了驕縱，不是爲了裝飾，不是爲了美觀，乃至如前面廣泛所說的那樣。這叫做廣泛地辨別食物，並且知道食量。 應當如何瞭解這裡所說的簡略含義呢？如果所接受的食物是這樣的食物，應當知道總的來說，這就是這裡所說的簡略含義。什麼是『所食』呢？就是各種段食（Duan Shi，固體食物），即餅、炒麵、米飯、羹、肉羹、稀飯、粥，如前面廣泛所說的那樣。應當如何『而食』呢？就是通過正確的思考和選擇而食用食物，不是爲了放蕩，不是爲了驕縱。
【English Translation】 English version: Furthermore, (someone) develops various bodily illnesses, such as scabies, leprosy, pustules, coughs, and so on, as previously described in detail. Due to these various causes of illness, extremely severe, intense, and burning suffering arises in the body, which is unbearable. In order to extinguish these illnesses, and to extinguish the painful feelings arising from these causes, (they) approach various good doctors who offer beneficial and appropriate advice, follow medical treatments, and receive various pleasing foods. Through these, they are able to cut off the illnesses that have already arisen, as well as the painful feelings arising from those causes. This is called 'accepting various foods in order to cut off existing feelings'. What is called 'accepting various foods in order to prevent new feelings from arising in the future'? For example, someone who is currently at ease, without illness, and full of energy, does not eat excessively, does not eat inappropriate foods, nor does he eat again before the previous food has been digested, so that in the future, the food remains in the body and forms an indigestible illness, or various bodily illnesses will arise in the body, such as scabies, leprosy, pustules, coughs, and so on, as previously described in detail. Due to these causes, various painful feelings, as previously described, will arise in the body. The rest is as previously described. This is called 'accepting various foods in order to prevent new feelings from arising in the future'. What is called 'accepting various foods in order to maintain strength, obtain happiness, be without fault, and live peacefully'? So-called after eating, life is sustained, this is called maintenance. If hunger and weakness can be eliminated, this is called obtaining strength. If existing painful feelings can be cut off, and new painful feelings do not arise, this is called obtaining happiness. If one seeks food with the right Dharma, without being tainted or attached, and even as previously described in detail, and enjoys it, this is called being without fault. If after accepting food, the body has no heaviness, is capable of something, and is able to undertake cultivation and cut off afflictions, as previously described in detail, this is called living peacefully. Therefore, it is said that due to correct thought and selection, one eats what is eaten, not for dissipation, not for arrogance, not for decoration, not for adornment, and even as previously described in detail. This is called extensively distinguishing food and knowing the amount of food. How should one understand the brief meaning mentioned here? If the food that is accepted is such food, one should know that in general, this is the brief meaning mentioned here. What is 'what is eaten'? It is various Duan Shi (段食, solid food), namely cakes, roasted flour, rice, soups, meat soups, porridge, gruel, as previously described in detail. How should one 'eat'? It is through correct thought and selection that one eats what is eaten, not for dissipation, not for arrogance.
。不為飾好。不為端嚴。乃至廣說。複次應知此中略義。謂為攝受對治。為遠離欲樂行邊。為遠離自苦行邊。為攝受梵行。受諸飲食。云何為攝受對治受諸飲食。謂如說言由正思擇食于所食。云何為遠離欲樂行邊受諸飲食。謂如說言不為倡蕩。不為憍逸。不為飾好。不為端嚴。食于所食。云何為遠離自苦行邊受諸飲食。謂如說言為除飢渴。為斷故受。為令新受當不更生為當存養若力若樂。食于所食。云何為攝受梵行受諸飲食。謂如說言為攝梵行。為得無罪安隱而住。食于所食。複次應知此中略義。謂有二種。一無所食。二有所食。無所食者。謂一切種都無所食。無所食故即便夭沒。有所食者。有其二種。一平等食。二不平等食。平等食者。謂非極少食。非極多食。非不宜食。非不消食。非染污食。不平等食者。謂或極少食。或極多食。或不宜食。或不消食。或染污食。當知此中由平等食非極少食。令身饑羸未生不生已生斷滅。由平等食非極多食。身無沉重有所堪能堪任修斷。如前廣說。由平等食非不宜食。非不消食。能斷故受不生新受。由是因緣當得存養若力若樂。由平等食非染污食。當得無罪安隱而住。由極少食。雖存壽命而有饑羸亦少存活。由極多食。如極重擔鎮壓其身。不能以時所食消變。由不消食或住身中。
【現代漢語翻譯】 現代漢語譯本：不爲了裝飾，不爲了美觀，乃至廣說（如前所述）。此外，應當知道這裡的大概意思是：爲了攝受對治（煩惱），爲了遠離耽於欲樂的極端，爲了遠離自我折磨的極端，爲了攝受清凈的修行，才食用食物。什麼是爲了攝受對治而食用食物？就像經文所說，通過如理作意來食用所食之物。什麼是爲了遠離耽於欲樂的極端而食用食物？就像經文所說，不爲了放縱，不爲了驕奢，不爲了裝飾，不爲了美觀，才食用所食之物。什麼是爲了遠離自我折磨的極端而食用食物？就像經文所說，爲了解除飢渴，爲了斷除過去的感受，爲了使新的感受不再產生，爲了能夠維持體力與快樂，才食用所食之物。什麼是爲了攝受清凈的修行而食用食物？就像經文所說，爲了攝受清凈的修行，爲了獲得無罪的安穩生活，才食用所食之物。 此外，應當知道這裡的大概意思是：有兩種情況，一種是不食用食物，一種是食用食物。不食用食物，是指完全不食用任何食物，因為不食用食物，就會夭折。食用食物，又分為兩種，一種是平等地食用，一種是不平等地食用。平等地食用，是指不過量食用，也不過少食用，不食用不適宜的食物，不食用不易消化的食物，不食用被染污的食物。不平等地食用，是指或者過少食用，或者過多食用，或者食用不適宜的食物，或者食用不易消化的食物，或者食用被染污的食物。應當知道，通過平等地食用，不過少食用，能夠使身體不因飢餓而瘦弱，未生的飢餓不會產生，已生的飢餓會被斷滅。通過平等地食用，不過多食用，身體不會感到沉重，能夠勝任修行。如前廣說（如前文詳細解釋）。通過平等地食用，不食用不適宜的食物，不食用不易消化的食物，能夠斷除過去的感受，不產生新的感受。因為這個原因，能夠得到維持體力與快樂。通過平等地食用，不食用被染污的食物，能夠獲得無罪的安穩生活。由於過少食用，即使能夠存活，也會飢餓瘦弱，也很難維持生命。由於過多食用，就像揹負著沉重的負擔，壓迫身體，不能及時地消化所食之物。由於食用不易消化的食物，或者停留在身體中。
【English Translation】 English version: Not for adornment, not for beautification, and so on, as explained extensively before. Furthermore, it should be understood that the general meaning here is: food is consumed in order to embrace the antidote (to afflictions), to distance oneself from the extreme of indulging in sensual pleasures, to distance oneself from the extreme of self-mortification, and to support pure conduct. How is food consumed to embrace the antidote? It is as said, 'By proper reflection, one eats what is to be eaten.' How is food consumed to distance oneself from the extreme of indulging in sensual pleasures? It is as said, 'Not for indulgence, not for arrogance, not for adornment, not for beautification, one eats what is to be eaten.' How is food consumed to distance oneself from the extreme of self-mortification? It is as said, 'To eliminate hunger and thirst, to cut off past feelings, to prevent new feelings from arising, and to maintain strength and pleasure, one eats what is to be eaten.' How is food consumed to support pure conduct? It is as said, 'To support pure conduct, to attain a blameless and peaceful life, one eats what is to be eaten.' Furthermore, it should be understood that the general meaning here is: there are two situations, one is not eating food, and the other is eating food. Not eating food means not eating any food at all; because of not eating food, one will die prematurely. Eating food is further divided into two types: one is eating equally, and the other is eating unequally. Eating equally means not eating too little, not eating too much, not eating unsuitable food, not eating indigestible food, and not eating contaminated food. Eating unequally means either eating too little, or eating too much, or eating unsuitable food, or eating indigestible food, or eating contaminated food. It should be known that by eating equally, not eating too little, the body will not become weak from hunger, unfelt hunger will not arise, and felt hunger will be cut off. By eating equally, not eating too much, the body will not feel heavy and will be capable and able to practice and abandon. As explained extensively before. By eating equally, not eating unsuitable food, and not eating indigestible food, one can cut off past feelings and not generate new feelings. For this reason, one will be able to maintain strength and pleasure. By eating equally, not eating contaminated food, one will be able to attain a blameless and peaceful life. Due to eating too little, even if one can survive, one will be hungry and weak and will have little vitality. Due to eating too much, it is like carrying a heavy burden, pressing down on the body, and the food cannot be digested and transformed in time. Due to eating indigestible food, it may remain in the body.
成不消病。或生隨一身諸病苦。如不消食。由不宜食當知亦爾。此不宜食有差別者。謂于身中集諸過患。由此復觸極重病苦。由染污食。非法追求諸飲食已。有染有愛耽嗜饕餮。如前廣說而受用之。由此受用平等所食。及以遠離不平等食。故說于食平等所作。即此于食平等所作。廣以諸句宣示開顯。所謂說言由正思擇食于所食。不為倡蕩。不為憍逸。不為飾好。不為端嚴。如前廣說。此中說言。由正思擇食于所食。不為倡蕩。不為憍逸。不為飾好。不為端嚴。為身安住為暫支援。由此遮止都無所食。若復說言為除飢渴。為攝梵行。廣說乃至安隱而住。由此遮止不平等食。云何遮止不平等食。謂若說言為除飢渴。由此遮止所食極少。若復說言為攝梵行。由此遮止所食極多若復說言為斷故受。為令新受當不更生。由此遮止不消而食食所匪宜。若復說言為當存養為當得力。由此顯示不極少食不極多食。若復說言為當得樂。由此顯示消已而食及食所宜。若復說言為當無罪安隱而住。由此顯示無染污食。所以者何。若以非法追求飲食。得已染愛如前廣說而受用之。名染污食亦名有罪。若於善品勤修習者。于住空閑瑜伽作意。受持讀誦思惟義中。由彼諸惡不善尋思。令心流漏令心相續。隨順趣向臨入而轉。由是因緣不安隱住。此安
隱住復有二種。一者遠離所食極多。由是因緣身無沉重。有所堪能堪任修斷。如前廣說。二者于食不生味著。由是因緣遠離諸惡尋思擾動不安隱住。
是故如此一切諸句皆為宣示開顯于食平等所作如是名為廣略宣說于食知量。
瑜伽師地論卷第二十三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二十四
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三初瑜伽處出離地第三之三
複次初夜后夜常勤修習覺寤瑜伽者。云何初夜云何后夜。云何覺寤瑜伽。云何常勤修習覺寤瑜伽。
言初夜者。謂夜四分中過初一分是夜初分。言后夜者。謂夜四分中過後一分是夜後分。覺寤瑜伽者。謂如說言于晝日分經行宴坐。從順障法凈修其心。于初夜分經行宴坐。從順障法凈修其心。凈修心已出住處外洗濯其足。還入住處右脅而臥重累其足。住光明想正念正知思惟起想巧便而臥。至夜後分速疾覺寤經行宴坐。從順障法凈修其心。常勤修習覺寤瑜伽者。謂如有一世尊弟子。聽聞覺寤瑜伽法已。欲樂修學。便依如是覺寤瑜伽。作如是念。我當成辦佛所聽許覺寤瑜伽。發生樂欲精進勤劬。超越勇猛勢力發起。勇悍剛決不可制伏。策勵其心無間相續。此中雲何
【現代漢語翻譯】 現代漢語譯本：隱居又有兩種。一是遠離過多的食物，因為這個原因，身體沒有沉重感，能夠勝任修行斷除煩惱，如前面廣泛所說。二是對於食物不產生貪戀執著，因為這個原因，遠離各種惡念的思索，從而使居住安穩。 因此，所有這些語句都是爲了宣示和開顯對於食物平等作用的認識。這叫做對於食物知量的廣略宣說。
《瑜伽師地論》卷第二十三 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第二十四
彌勒菩薩（Maitreya Bodhisattva）說
三藏法師玄奘（Xuanzang）奉詔翻譯本地分中聲聞地第十三初瑜伽處出離地第三之三
再者，初夜后夜經常勤奮修習覺寤瑜伽（jagarya-yoga，覺醒瑜伽）的人，什麼是初夜？什麼是后夜？什麼是覺寤瑜伽？什麼是經常勤奮修習覺寤瑜伽？
所說的初夜，是指夜晚四分之一中，經過最初的四分之一，是夜晚的初分。所說的后夜，是指夜晚四分之一中，經過最後的四分之一，是夜晚的後分。覺寤瑜伽是指，如經文所說，在白天經行（cankrama，行走）和宴坐（nisadana，靜坐），從順於障礙的法中清凈修習自己的心。在初夜經行和宴坐，從順於障礙的法中清凈修習自己的心。清凈修習心之後，走出住所外洗腳。返回住所，右脅而臥，雙腳交疊。保持光明想，正念正知，思維醒起的想法，巧妙地躺臥。到夜晚的後半段，迅速醒來，經行和宴坐，從順於障礙的法中清凈修習自己的心。經常勤奮修習覺寤瑜伽是指，如果有一位世尊（Bhagavan）的弟子，聽聞覺寤瑜伽法之後，想要修學，便依照這樣的覺寤瑜伽，這樣想：我應當成就佛陀（Buddha）所允許的覺寤瑜伽。發生喜好和慾望，精進勤勉，超越勇猛的力量發起，勇敢剛毅，不可制伏，策勵自己的心，沒有間斷地相續。這其中什麼是
【English Translation】 English version: Furthermore, there are two kinds of secluded dwelling. The first is to abstain from consuming excessive amounts of food. Due to this reason, the body is without heaviness, and one is capable and competent to practice severance, as explained extensively before. The second is to not generate attachment to flavors in food. Due to this reason, one is distanced from evil thoughts that cause disturbance and prevent peaceful dwelling. Therefore, all these statements are to declare and reveal the understanding of the equalizing effect of food. This is called the extensive and concise explanation of knowing the measure of food.
Yogācārabhūmi-śāstra, Scroll 23 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 24
Said by Maitreya Bodhisattva
Tripiṭaka Master Xuanzang, by imperial decree, translated the Śrāvakabhūmi (Hearer's Stage) in the Local Section, the Thirteenth Initial Yoga Place, the Third Section of the Departure Stage.
Furthermore, regarding those who constantly and diligently practice the yoga of wakefulness (jagarya-yoga) during the first and last watches of the night, what is the first watch of the night? What is the last watch of the night? What is the yoga of wakefulness? What is constantly and diligently practicing the yoga of wakefulness?
The 'first watch of the night' refers to the first quarter of the night having passed. The 'last watch of the night' refers to the last quarter of the night having passed. The 'yoga of wakefulness' refers to, as it is said, during the daytime, one engages in walking meditation (cankrama) and seated meditation (nisadana), purifying one's mind from things that hinder it. During the first watch of the night, one engages in walking meditation and seated meditation, purifying one's mind from things that hinder it. Having purified the mind, one goes outside the dwelling to wash one's feet. Returning to the dwelling, one lies down on the right side, stacking one's feet. Maintaining the thought of light, with right mindfulness and right knowledge, contemplating the thought of arising, one lies down skillfully. In the last watch of the night, one quickly awakens, engages in walking meditation and seated meditation, purifying one's mind from things that hinder it. 'Constantly and diligently practicing the yoga of wakefulness' refers to, if there is a disciple of the World-Honored One (Bhagavan) who, having heard the Dharma of the yoga of wakefulness, desires to learn it, then he relies on this yoga of wakefulness, thinking thus: 'I shall accomplish the yoga of wakefulness permitted by the Buddha.' Generating joy and desire, diligently striving, surpassing courageous strength, being brave and resolute, unconquerable, urging one's mind without interruption. What in this is
于晝日分經行宴坐。從順障法凈修其心。言晝日者。謂從日出時至日沒時。言經行者。謂于廣長稱其度量一地方所。若往若來相應身業。言宴坐者。謂如有一或於大床或小繩床。或草葉座結加趺坐。端身正愿安住背念。所言障者。謂五種蓋。順障法者。謂能引蓋隨順蓋法。云何五蓋。謂貪慾蓋瞋恚蓋。惛沉睡眠蓋掉舉惡作蓋。及以疑蓋。云何順障法。謂凈妙相瞋恚相黑闇相親屬國土不死。尋思追憶昔時笑戲喜樂承事隨念及以三世。或於三世非理法思。問于經行時從幾障法凈修其心。云何從彼凈修其心。答從惛沉睡眠蓋及能引惛沉睡眠障法。凈修其心。為除彼故。于光明想善巧精懇。善取善思善了善達。以有明俱心及有光俱心。或於屏處或於露處往返經行。于經行時隨緣一種凈妙境界。極善示現勸導贊勵慶慰其心。謂或唸佛或法或僧。或戒或舍或復念天。或於宣說惛沉睡眠過患相應所有正法。於此法中為除彼故。以無量門訶責毀呰惛沉睡眠所有過失。以無量門稱揚讚歎惛沉睡眠永斷功德。所謂。契經應頌。記別諷誦。自說因緣。譬喻本事。本生方廣。希法及以論議。為除彼故。於此正法聽聞受持。以大音聲若讀若誦。為他開示思惟其義。稱量觀察。或觀方隅。或瞻星月諸宿道度。或以冷水洗灑面目。由是惛沉睡眠纏蓋。
【現代漢語翻譯】 現代漢語譯本 在白天，通過經行和宴坐，從順應障礙的法中凈化自己的心。所說的『白天』，是指從日出到日落的時間。所說的『經行』，是指在廣闊且長度適宜的地方，來回走動，使身體的行為與之相應。所說的『宴坐』，是指有人或在大床上，或在小繩床上，或在草葉座上結跏趺坐，端正身體，立定誓願，安住于背後的念想。 所說的『障礙』，是指五種蓋（覆蓋）。『順應障礙的法』，是指能夠引發這些蓋，順應這些蓋的法。什麼是五蓋呢？就是貪慾蓋（貪戀慾望的覆蓋）、瞋恚蓋（嗔恨惱怒的覆蓋）、惛沉睡眠蓋（精神萎靡和睡眠的覆蓋）、掉舉惡作蓋（心神不定和後悔的覆蓋），以及疑蓋（懷疑不定的覆蓋）。 什麼是順應障礙的法呢？就是清凈美妙的景象、瞋恚的景象、黑暗的景象、親屬國土、不死。尋思追憶過去嬉笑玩樂、喜悅快樂的侍奉，隨念過去和三世（過去、現在、未來）。或者對於三世進行不合道理的思考。 問：在經行的時候，從幾種障礙的法中凈化自己的心？如何從這些障礙中凈化自己的心？ 答：從惛沉睡眠蓋（精神萎靡和睡眠的覆蓋）以及能夠引發惛沉睡眠的障礙法中，凈化自己的心。爲了去除這些，對於光明之想，要善於巧妙地、懇切地、善於選取、善於思考、善於瞭解、善於通達。以有光明相伴的心，以及有光亮相伴的心。或者在隱蔽的地方，或者在露天的地方，來回經行。在經行的時候，隨順一種清凈美妙的境界，極其善巧地展示、勸導、讚揚、鼓勵、安慰自己的心。比如，或者唸佛（Buddha，覺悟者），或者念法（Dharma，佛法），或者念僧（Sangha，僧團），或者念戒（Śīla，戒律），或者念舍（Tyāga，佈施），或者念天（Deva，天神），或者宣說與惛沉睡眠的過患相應的正法。 在這種正法中，爲了去除惛沉睡眠，以無量法門呵斥、譭謗惛沉睡眠的所有過失，以無量法門稱揚讚歎永遠斷除惛沉睡眠的功德。這些法門包括：契經（Sūtra，佛經）、應頌（Geya，以詩歌形式重複佛經要義）、記別（Vyākaraṇa，對弟子未來成就的預言）、諷誦（Gāthā，偈頌）、自說（Udāna，佛陀不請而說的開示）、因緣（Nidāna，敘述事件緣起）、譬喻（Avadāna，用故事說明教義）、本事（Itivṛttaka，講述佛陀或弟子的前世故事）、本生（Jātaka，講述佛陀前世的善行）、方廣（Vaipulya，廣大的教義）、希法（Adbhūta-dharma，神奇的故事）以及論議（Upadeśa，教導和討論）。 爲了去除惛沉睡眠，對於這些正法，要聽聞受持，以大的聲音或讀或誦，為他人開示，思維其中的意義，稱量觀察。或者觀察方向，或者瞻望星月星辰的執行軌跡。或者用冷水洗臉。由此，惛沉睡眠的纏縛覆蓋就會消除。
【English Translation】 English version During the daytime, through walking meditation (經行, Jingxing) and seated meditation (宴坐, Yanzuo), purify your mind from the laws that accord with hindrances. 『Daytime』 refers to the time from sunrise to sunset. 『Walking meditation』 refers to walking back and forth in a spacious and appropriately sized place, aligning the body's actions accordingly. 『Seated meditation』 refers to someone sitting in the lotus position on a large bed, a small rope bed, or a grass mat, straightening the body, making vows, and dwelling in mindfulness. 『Hindrances』 refer to the five coverings (蓋, Gai). 『Laws that accord with hindrances』 refer to the laws that can induce these coverings and accord with them. What are the five coverings? They are the covering of greed (貪慾蓋, Tānyù gài), the covering of hatred (瞋恚蓋, Chēnhuì gài), the covering of dullness and drowsiness (惛沉睡眠蓋, Hūnchén shuìmián gài), the covering of restlessness and remorse (掉舉惡作蓋, Diàojǔ èzuò gài), and the covering of doubt (疑蓋, Yí gài). What are the laws that accord with hindrances? They are pure and wonderful sights, sights of hatred, sights of darkness, relatives and lands, and immortality. Thinking about and recalling past laughter and play, joyful service, mindfulness of the past and the three times (past, present, future). Or engaging in unreasonable thoughts about the three times. Question: During walking meditation, from how many kinds of hindering laws does one purify one's mind? How does one purify one's mind from them? Answer: One purifies one's mind from the covering of dullness and drowsiness (惛沉睡眠蓋, Hūnchén shuìmián gài) and the hindering laws that can induce dullness and drowsiness. To remove these, one should be skillful and earnest in the thought of light, skillfully select, skillfully contemplate, skillfully understand, and skillfully comprehend. With a mind accompanied by light and a mind accompanied by brightness. Either in a secluded place or in an open place, walk back and forth. During walking meditation, follow one kind of pure and wonderful state, and skillfully show, encourage, praise, exhort, and comfort one's mind. For example, either be mindful of the Buddha (佛, Buddha), or the Dharma (法, Dharma), or the Sangha (僧, Sangha), or the precepts (戒, Śīla), or generosity (舍, Tyāga), or mindfulness of the Devas (天, Deva), or proclaim the corresponding right Dharma (正法, Zhèngfǎ) that is associated with the faults of dullness and drowsiness. Within this right Dharma, to remove dullness and drowsiness, use countless methods to rebuke and criticize all the faults of dullness and drowsiness, and use countless methods to praise and extol the merits of permanently cutting off dullness and drowsiness. These methods include: Sūtra (契經, Qìjīng), Geya (應頌, Yìngsòng), Vyākaraṇa (記別, Jìbié), Gāthā (諷誦, Fěngsòng), Udāna (自說, Zìshuō), Nidāna (因緣, Yīnyuán), Avadāna (譬喻, Pìyù), Itivṛttaka (本事, Běnshì), Jātaka (本生, Běnshēng), Vaipulya (方廣, Fāngguǎng), Adbhūta-dharma (希法, Xīfǎ), and Upadeśa (論議, Lùnyì). To remove dullness and drowsiness, one should listen to and uphold these right Dharmas, read or recite them with a loud voice, explain them to others, contemplate their meaning, and measure and observe them. Or observe the directions, or gaze at the stars, moon, and the paths of the constellations. Or wash one's face with cold water. By this, the entangling covering of dullness and drowsiness will be eliminated.
未生不生已生除遣。如是方便從順障法凈修其心。問于宴坐時從幾障法凈修其心。云何從彼凈修其心。答從四障法凈修其心。謂貪慾瞋恚。掉舉惡作。疑蓋及能引彼法。凈修其心。為令已生貪慾纏蓋速除遣故。為令未生極遠離故。結加趺坐端身正愿安住背念。或觀青瘀或觀膿爛。或觀變壞或觀膀脹。或觀食啖或觀血涂。或觀其骨或觀其鎖。或觀骨鎖。或於隨一賢善定相。作意思惟。或於宣說貪慾過患相應正法。於此法中為斷貪慾。以無量門。訶責毀呰欲貪慾愛。欲藏欲護。欲著過失。以無量門。稱揚讚歎一切貪慾永斷功德。所謂契經應頌記別乃至廣說。為斷貪慾。於此正法聽聞受持。言善通利。意善尋思。見善通達。即於此法如是宴坐如理思惟。由是因緣貪慾纏蓋未生不生已生除遣。如是方便從順障法凈修其心。于瞋恚蓋法有差別者。謂如是宴坐以慈俱心。無怨無敵。無損無惱。廣大無量極善修習。普於一方發起勝解具足安住。如是第二如是第三如是。第四上下傍布。普遍一切無邊世界。發起勝解具足安住。余如前說。于掉舉惡作蓋法有差別者。謂如是宴坐。令心內住成辦一趣得三摩地。余如前說于疑蓋法有差別者。謂如是宴坐。於過去世非不如理作意思惟。于未來世于現在世非不如理作意思惟。我於過去為曾有耶。
為曾無耶。我於過去為曾何有。云何曾有。我于未來為當何有。云何當有。我于現在為何所有。云何而有。今此有情從何而來。於此殞沒當往何所。于如是等不如正理作意思惟應正遠離。如理思惟。去來今世唯見有法。唯見有事。知有為有知無為無。唯觀有因唯觀有果。于實無事不增不益。于實有事不毀不謗。于其實有了知實有。謂于無常苦空無我一切法中。了知無常苦空無我。以能如是如理思惟。便於佛所無惑無疑。余如前說。於法于僧。于苦於集。于滅于道。于因及因所生諸法。無惑無疑。余如前說。又于瞋恚蓋應作是說。為斷瞋恚及瞋恚相。於此正法聽聞受持乃至廣說。于掉舉惡作蓋應作是說。為斷掉舉惡作及順彼法。於此正法聽聞受持乃至廣說。于其疑蓋應作是說。為斷疑蓋及順彼法。於此正法聽聞受持乃至廣說。如是方便從貪慾瞋恚。惛沉睡眠。掉舉惡作。疑蓋及順彼法。凈修其心。是故說言經行宴坐從順障法凈修其心。如是已說由法增上從順障法。凈修其心。復有由自增上及世增上。從順障法。凈修其心。云何名為由自增上。謂如有一于諸蓋中隨起一種。便自了知此非善法。于所生蓋不堅執著。速疾棄捨擯遣變吐。又能自觀此所生蓋甚可羞恥。令心染惱令慧羸劣是損害品。如是名為由自增上。從順障法。
【現代漢語翻譯】 現代漢語譯本：難道過去沒有我嗎？我在過去曾經是什麼？怎麼會有？我在未來將會是什麼？怎麼會存在？我現在又是什麼？怎麼會有？現在的這些有情眾生從哪裡來？死後又要到哪裡去？對於這些不如理的思考，應該正確地遠離。如理地思考，過去、現在、未來，只看到法的存在，只看到事情的存在。知道有就是有，知道沒有就是沒有。只觀察因，只觀察果。對於實際上沒有的事，不增加也不減少；對於實際存在的事，不詆譭也不誹謗。對於實際存在的事，如實地瞭解它的存在，也就是在無常、苦、空、無我的所有法中，瞭解無常、苦、空、無我。因為能夠這樣如理地思考，對於佛陀就不會有疑惑。其餘的如同前面所說。對於法，對於僧，對於苦，對於集（苦的生起），對於滅（苦的止息），對於道（滅苦的道路），對於因以及因所生的諸法，沒有疑惑。其餘的如同前面所說。另外，對於瞋恚蓋（chēn huì gài，嗔恚的覆蓋）應該這樣說：爲了斷除嗔恚以及嗔恚的現象，對於這正法，聽聞、受持，乃至廣說。對於掉舉惡作蓋（diào jǔ è zuò gài，掉舉和後悔的覆蓋）應該這樣說：爲了斷除掉舉和後悔以及順應這些法的行為，對於這正法，聽聞、受持，乃至廣說。對於疑蓋（yí gài，懷疑的覆蓋）應該這樣說：爲了斷除疑蓋以及順應這些法的行為，對於這正法，聽聞、受持，乃至廣說。像這樣通過方便，從貪慾（tān yù），嗔恚（chēn huì），昏沉睡眠（hūn chén shuì mián），掉舉惡作（diào jǔ è zuò），疑蓋（yí gài）以及順應這些法的行為中，清凈地修習自己的心。所以說，通過經行（jīng xíng，行走禪修）和宴坐（yàn zuò，安坐禪修），從順應障礙的法中清凈修習自己的心。像這樣已經說了，由於法的增上力，從順應障礙的法中清凈修習自己的心。還有由於自身的增上力以及世間的增上力，從順應障礙的法中清凈修習自己的心。什麼叫做由於自身的增上力？比如，如果有人在各種蓋（gài，覆蓋）中，隨便生起一種，就自己知道這不是善法。對於所生起的蓋，不堅決地執著，迅速地拋棄、驅逐、變吐。又能夠自己觀察到，這所生起的蓋非常可恥，使心受到染污，使智慧變得脆弱，是損害的品類。像這樣叫做由於自身的增上力，從順應障礙的法中解脫。
【English Translation】 English version: Was there not a 'me' in the past? What was I in the past? How could there have been? What will I be in the future? How will there be? What am I in the present? How is there? From where do these sentient beings come? Where will they go upon death here? One should rightly distance oneself from such unreasoned thoughts. One should think reasonably. In the past, present, and future, one sees only the existence of phenomena, one sees only the existence of events. Knowing 'is' as 'is,' knowing 'is not' as 'is not.' One observes only causes, one observes only effects. One neither adds to nor subtracts from what is truly not. One neither destroys nor slanders what truly is. One knows what truly is as truly is, that is, in all phenomena of impermanence, suffering, emptiness, and non-self, one knows impermanence, suffering, emptiness, and non-self. Because one is able to think reasonably in this way, one will have no doubt or uncertainty about the Buddha. The rest is as previously stated. About the Dharma, about the Sangha, about suffering, about the arising (of suffering), about the cessation (of suffering), about the path (to the cessation of suffering), about causes and the phenomena arising from causes, there is no doubt or uncertainty. The rest is as previously stated. Furthermore, regarding the anger-obscuration (chēn huì gài, cover of anger), one should say this: 'To abandon anger and the appearance of anger, listen to, receive, and uphold this true Dharma, and so on, extensively.' Regarding the agitation-remorse-obscuration (diào jǔ è zuò gài, cover of agitation and regret), one should say this: 'To abandon agitation and remorse and the practices that accord with them, listen to, receive, and uphold this true Dharma, and so on, extensively.' Regarding the doubt-obscuration (yí gài, cover of doubt), one should say this: 'To abandon the doubt-obscuration and the practices that accord with it, listen to, receive, and uphold this true Dharma, and so on, extensively.' In this way, through skillful means, purify one's mind from greed (tān yù), anger (chēn huì), drowsiness and sleep (hūn chén shuì mián), agitation and remorse (diào jǔ è zuò), the doubt-obscuration (yí gài), and the practices that accord with them. Therefore, it is said that through walking meditation (jīng xíng, walking meditation) and seated meditation (yàn zuò, seated meditation), one purifies one's mind from practices that accord with hindrances. Thus, it has been said that through the increase of Dharma, one purifies one's mind from practices that accord with hindrances. Furthermore, there is purification of one's mind from practices that accord with hindrances through the increase of self and the increase of the world. What is called the increase of self? It is like someone who, when any one of the obscurations (gài, covers) arises, knows for themselves that this is not a wholesome phenomenon. They do not firmly cling to the obscuration that has arisen, but quickly abandon, expel, transform, and vomit it out. Furthermore, they are able to observe for themselves that this obscuration that has arisen is very shameful, defiles the mind, weakens wisdom, and is a category of harm. This is called the increase of self, freeing oneself from practices that accord with hindrances.
凈修其心。云何名為由世增上。從順障法。凈修其心。謂如有一于諸蓋中隨一已生或將生時。便作是念。我若生起所未生蓋。當爲大師之所訶責。亦為諸天及諸有智同梵行者。以法輕毀。彼由如是世增上故。未生諸蓋能令不生。已生諸蓋能速棄捨。如是名為由世增上。從順障法。凈修其心。又為護持諸臥具故。順世儀故。盡夜初分經行宴坐。從順障法。凈修其心。從順障法。凈修心已。出住處外洗濯其足。洗濯足已還入住處如法寢臥。為令寢臥長養大種。得增長已長益其身。轉有勢力轉能隨順。無間常委善品加行。問以何因緣右脅而臥。答與師子王法相似故。問何法相似。答如師子王一切獸中勇悍堅猛最為第一。比丘亦爾。于常修習覺寤瑜伽。發勤精進勇悍堅猛最為第一。由是因緣與師子王臥法相似。非如其餘鬼臥天臥受欲者臥。由彼一切懶墮懈怠下劣。精進勢力薄弱。又法應爾。如師子王右脅臥者。如是臥時身無掉亂念無忘失。睡不極重不見惡夢。異此臥者與是相違。當知具有一切過失。是故說言右脅而臥重累其足。云何名為住光明想巧便而臥。謂于光明想善巧精懇。善取善思善了善達。思惟諸天光明俱心。巧便而臥。由是因緣雖復寢臥心不惛闇。如是名為住光明想巧便而臥。云何正念巧便而臥。謂若諸法已聞已思
已熟修習。體性是善能引義利。由正念故乃至睡夢亦常隨轉。由正念故於睡夢中亦常記憶令彼法相分明現前。即于彼法心多隨觀。由正念故隨其所念。或善心眠或無記心眠。是名正念巧便而臥。云何正知巧便而臥。謂由正念而寢臥時。若有隨一煩惱現前染惱其心。於此煩惱現生起時。能正覺了令不堅著。速疾棄捨。既通達已令心轉還。是名正知巧便而臥。云何名為思惟起想巧便而臥。謂以精進策勵其心。然後寢臥。于寢臥時時時覺寤。如林野鹿不應一切縱放其心。隨順趣向臨入睡眠。復作是念。我今應于諸佛所許覺寤瑜伽。一切皆當具足成辦。為成辦故。應住精勤最極濃厚加行欲樂。復作是念。我今為修覺寤瑜伽。應正發起勤精進住。為欲修習諸善法故。應正翹勤離諸懶墮起發具足。過今夜分至明清旦。倍增發起勤精進住起發具足。當知此中由第一思惟起想。無重睡眠。于應起時速疾能起終不過時。方乃覺寤。由第二思惟起想。能于諸佛共所聽許師子王臥。如法而臥無增無減。由第三思惟起想。令善欲樂常無懈廢。雖有失念而能後後展轉受學令無斷絕。如是名為思惟起想巧便而臥。云何至夜後分速疾覺寤經行宴坐。從順障法凈修其心。夜後分者。謂夜四分中過後一分名夜後分。彼由如是住光明想。正念正知思惟起想巧
【現代漢語翻譯】 現代漢語譯本 已熟練地修習。它的體性和特性是能夠很好地引導利益。由於具有正念的緣故，乃至在睡夢中，正念也常常伴隨併發生作用。由於具有正念的緣故，在睡夢中也常常能夠記憶，使得那些法的形象分明地顯現於眼前。並且對於那些法，內心常常隨之觀察。由於具有正念的緣故，隨著所念的內容，或者以善心入睡，或者以無記心入睡。這被稱為以正念的方便技巧而臥。 什麼是用正知（Samprajanya）的方便技巧而臥呢？意思是說，由於具有正念而寢臥的時候，如果任何一個煩惱現前，染污和惱亂內心，對於這個煩惱的生起，能夠正確地覺察了知，使內心不對此煩惱產生執著，迅速地拋棄它。既然已經通達了煩惱的虛妄性，就讓心轉回到正念上來。這被稱為以正知的方便技巧而臥。 什麼叫做以思惟起想的方便技巧而臥呢？意思是說，以精進策勵自己的心，然後才寢臥。在寢臥的時候，時時保持覺醒。就像林野中的鹿一樣，不應該完全放縱自己的心，順著它趣向睡眠。並且這樣想：『我現在應該對於諸佛所允許的覺寤瑜伽，一切都應當具足地完成。』爲了完成這個目標，應當安住于精勤，以最濃厚的加行欲樂來努力。又這樣想：『我現在爲了修習覺寤瑜伽，應當正確地發起勤奮精進，安住於此。爲了修習各種善法，應當正確地努力，遠離各種懶惰，發起具足的精進。』度過今晚，直到明天清晨，更加倍地發起勤奮精進，安住於此，發起具足的精進。 應當知道，這裡由於第一種思惟起想，不會深度睡眠，在應該起床的時候能夠迅速地起床，終究不會錯過時間才醒來。由於第二種思惟起想，能夠像諸佛共同聽許的獅子王一樣如法而臥，不多也不少。由於第三種思惟起想，使得善的欲樂常常不會懈怠廢弛，即使有失唸的時候，也能夠後來漸漸地接受學習，使得善法不會斷絕。像這樣叫做以思惟起想的方便技巧而臥。 什麼叫做在夜晚的後半段迅速覺醒，然後經行和宴坐，從而清凈和修習自己的心呢？夜晚的後半段，指的是夜晚四分中的后一分，叫做夜晚的後半段。他由於像這樣安住于光明想，具有正念、正知和思惟起想的方便技巧。
【English Translation】 English version Having熟修習 (perfected practice). Its nature is善能引義利 (skillfully leading to benefit). Due to 正念 (right mindfulness), even in sleep and dreams, it constantly follows and operates. Due to 正念 (right mindfulness), even in sleep and dreams, one can often remember, causing those 法相 (characteristics of phenomena) to appear clearly before the mind. And regarding those 法 (dharmas), the mind often observes them. Due to 正念 (right mindfulness), according to what is thought, one either sleeps with a wholesome mind or with a neutral mind. This is called sleeping skillfully with 正念 (right mindfulness). What is sleeping skillfully with 正知 (Samprajanya, right awareness)? It means that when falling asleep with 正念 (right mindfulness), if any 煩惱 (klesha, affliction) arises, defiling and disturbing the mind, one can correctly perceive and know the arising of this 煩惱 (klesha, affliction), preventing the mind from clinging to it, and quickly abandoning it. Having understood its illusory nature, one turns the mind back to 正念 (right mindfulness). This is called sleeping skillfully with 正知 (Samprajanya, right awareness). What is called sleeping skillfully with 思惟起想 (thinking and arising thoughts)? It means that one encourages the mind with 精進 (diligence) before falling asleep. While sleeping, one remains awake from time to time. Like a deer in the forest, one should not completely indulge the mind, following it towards sleep. And one thinks: 'I should fully accomplish all the 覺寤瑜伽 (yoga of wakefulness) permitted by the Buddhas.' To accomplish this goal, one should abide in 精勤 (diligence), striving with the most intense 加行欲樂 (desire for effort). And one thinks: 'Now, to practice the 覺寤瑜伽 (yoga of wakefulness), I should correctly initiate diligent 精進 (diligence) and abide in it. To cultivate various wholesome 法 (dharmas), I should correctly strive, abandoning all laziness, and initiate complete 精進 (diligence).' Passing through this night until the next morning, one should even more intensely initiate diligent 精進 (diligence), abide in it, and initiate complete 精進 (diligence). It should be known that, due to the first 思惟起想 (thinking and arising thoughts), one will not sleep deeply, and one will be able to get up quickly when one should get up, and will not wake up only after missing the time. Due to the second 思惟起想 (thinking and arising thoughts), one can sleep lawfully like the lion king, who is commonly praised by the Buddhas, neither too much nor too little. Due to the third 思惟起想 (thinking and arising thoughts), wholesome desire is constantly without懈怠廢弛 (sloth and neglect), and even if there is 失念 (forgetfulness), one can gradually learn later, so that wholesome 法 (dharmas) will not be interrupted. This is called sleeping skillfully with 思惟起想 (thinking and arising thoughts). What is called quickly awakening in the later part of the night, then walking and sitting in meditation, thereby purifying and cultivating one's mind? The later part of the night refers to the last quarter of the four parts of the night. He, due to abiding in the 想 (perception) of light, possesses the skillful means of 正念 (right mindfulness), 正知 (Samprajanya, right awareness), and 思惟起想 (thinking and arising thoughts).
便而臥。于夜中分夜四分中過於一分。正習睡眠。令于起時身有堪能。應時而起。非為上品惛沉睡眠纏所制伏。令將起時闇鈍薄弱懶墮懈怠。由無如是闇鈍薄弱懶墮懈怠。暫作意時無有艱難。速疾能起。從諸障法凈修心者。如前應知。如是廣辯初夜后夜常勤修習覺寤瑜伽已。
復云何知此中略義。謂常勤修習覺寤瑜伽所有士夫補特伽羅。略有四種正所作事。何等為四。一者乃至覺寤常不捨離所修善品。無間常委修善法中勇猛精進。二者以時而臥不以非時。三者無染污心而習睡眠非染污心。四者以時覺寤起不過時。是名四種常勤修習覺寤瑜伽。所有士夫補特伽羅正所作事。依此四種正所作事。諸佛世尊為聲聞眾宣說修習覺寤瑜伽。云何宣說。謂若說言于晝日分經行宴坐。從順障法凈修其心。于初夜分經行宴坐。從順障法凈修其心。由此言故宣說第一正所作事。謂乃至覺寤常不捨離所修善品。無間常委修善法中勇猛精進。若復說言出住處外洗濯其足。還入住處右脅而臥重累其足。由此言故宣說第二正所作事。謂以時而臥不以非時。若復說言住光明想。正念正知思惟起想巧便而臥。由此言故宣說第三正所作事。謂無染污心而習睡眠非染污心。若復說言于夜後分速疾覺寤經行宴坐。從順障法凈修其心。由此言故宣說第四
【現代漢語翻譯】 現代漢語譯本： 然後就寢。在夜晚的四分之一過去之後（即大約在就寢后一兩個小時），正是練習睡眠的時候。要讓自己在醒來時身體能夠勝任。應該按時起床，不要被昏沉睡眠所控制。不要讓自己在將要醒來時感到遲鈍、虛弱、懶惰和懈怠。由於沒有這些遲鈍、虛弱、懶惰和懈怠，所以在稍微作意時就不會感到困難，能夠迅速起床。從各種障礙法中清凈修心的人，應該像前面所說的那樣理解。像這樣廣泛地闡述了初夜和后夜經常勤奮地修習覺寤瑜伽之後。 又如何理解這其中的簡要意義呢？就是說，經常勤奮修習覺寤瑜伽的人，略有四種應該做的事情。哪四種呢？第一，直到覺醒時，都不捨離所修的善法。不間斷地、持續地在修習善法中勇猛精進。第二，按時睡覺，不不在不適當的時間睡覺。第三，以沒有染污的心來練習睡眠，而不是以染污的心。第四，按時醒來，不要超過時間。這四種就是經常勤奮修習覺寤瑜伽的人應該做的事情。依據這四種應該做的事情，諸佛世尊為聲聞眾宣說了修習覺寤瑜伽。是如何宣說的呢？就是說，如果說在白天經行、宴坐，從順應障礙的法中清凈自己的心；在初夜經行、宴坐，從順應障礙的法中清凈自己的心。由於這些話，宣說了第一件應該做的事情，即直到覺醒時，都不捨離所修的善法，不間斷地、持續地在修習善法中勇猛精進。如果又說，走出住所外洗腳，然後回到住所，右脅而臥，雙腳交疊。由於這些話，宣說了第二件應該做的事情，即按時睡覺，不在不適當的時間睡覺。如果又說，安住于光明想，以正念、正知思惟起床的想法，巧妙地就寢。由於這些話，宣說了第三件應該做的事情，即以沒有染污的心來練習睡眠，而不是以染污的心。如果又說，在後半夜迅速醒來，經行、宴坐，從順應障礙的法中清凈自己的心。由於這些話，宣說了第四
【English Translation】 English version: Then lie down. After one-fourth of the night has passed (i.e., about one or two hours after going to bed), it is the right time to practice sleep. Ensure that the body is capable when waking up. One should rise at the proper time, not be overcome by dull and heavy sleep. Do not allow oneself to feel sluggish, weak, lazy, and indolent when about to wake up. Because of the absence of such sluggishness, weakness, laziness, and indolence, there will be no difficulty in making a slight effort, and one can quickly rise. Those who purify their minds from various obstructing dharmas should understand as previously explained. Having thus extensively explained the practice of wakefulness yoga diligently in the early and late parts of the night. Furthermore, how to understand the concise meaning of this? It means that those individuals (pudgala) who diligently practice wakefulness yoga have four essential tasks to perform. What are the four? First, until awakening, they do not abandon the virtuous practices they have cultivated. They continuously and diligently engage in virtuous practices with vigor and diligence. Second, they sleep at the proper time, not at inappropriate times. Third, they practice sleep with an undefiled mind, not with a defiled mind. Fourth, they wake up at the proper time, not exceeding the time. These four are the essential tasks that individuals who diligently practice wakefulness yoga should perform. Based on these four essential tasks, the Buddhas, the World Honored Ones, proclaimed the practice of wakefulness yoga to the assembly of shravakas (listeners). How did they proclaim it? That is, if it is said that during the daytime, one walks and sits, purifying one's mind from dharmas that accord with obstacles; in the early part of the night, one walks and sits, purifying one's mind from dharmas that accord with obstacles. Because of these words, the first essential task is proclaimed, which is that until awakening, one does not abandon the virtuous practices one has cultivated, continuously and diligently engaging in virtuous practices with vigor and diligence. If it is further said that one goes outside the dwelling to wash one's feet, then returns to the dwelling, lies down on the right side, and overlaps the feet. Because of these words, the second essential task is proclaimed, which is to sleep at the proper time, not at inappropriate times. If it is further said that one abides in the thought of light, with mindfulness and clear awareness, contemplating the thought of rising, and skillfully lies down. Because of these words, the third essential task is proclaimed, which is to practice sleep with an undefiled mind, not with a defiled mind. If it is further said that in the latter part of the night, one quickly awakens, walks and sits, purifying one's mind from dharmas that accord with obstacles. Because of these words, the fourth
正所作事。謂以時覺寤起不過時。此中所說住光明想。正念正知思惟起想巧便臥者。顯由二緣無染污心而習睡眠非染污心。謂由正念。及由正知。復由二緣以時覺寤起不過時。謂由住光明想。及由思惟起想。此復云何由正念故。于善所緣攝斂而臥。由正知故於善所緣若心退失起諸煩惱。即便速疾能正了知。如是名為由二緣故無染污心。而習睡眠非染污心。由住光明想及思惟起想。無重睡眠非睡眠纏能遠隨逐。如是名為由二緣故以時覺寤起不過時。
如是宣說常勤修習覺寤瑜伽。所有略義。及前所說廣辯釋義。總說名為初夜后夜常勤修習覺寤瑜伽。
云何名為正知而住。謂如有一。若往若還正知而住。若睹若瞻正知而住。若屈若伸正知而住。持僧伽胝及以衣缽正知而住。若食若飲若啖若嘗正知而住。若行若住若坐若臥正知而住。于覺寤時正知而住。若語若默正知而住。解勞睡時正知而住。若往若還正知住者。云何為往。云何為還。云何往還正知而住。所言往者。謂如有一往詣聚落往聚落間。往詣家屬往家屬間。往詣道場往道場間。所言還者。謂如有一從聚落還聚落間還。從家屬還家屬間還。從道場還道場間還。所言往還正知住者。謂于自往正知我往。及於自還正知我還。于所應往及非所往能正了知。于所應
【現代漢語翻譯】 現代漢語譯本：
正在做的事情，指的是按時醒來，起床不過時。這裡所說的安住光明想，以正念、正知思惟起床之想，方便地入睡，顯示了由兩種因緣，沒有染污心而習慣睡眠，而不是以染污心。這兩種因緣是：由正念，以及由正知。又由兩種因緣，按時醒來，起床不過時。這兩種因緣是：由安住光明想，以及由思惟起床之想。這又是如何實現的呢？由於正念的緣故，將心攝斂于善的所緣境而入睡；由於正知的緣故，如果心在善的所緣境上退失，生起各種煩惱，就能夠迅速正確地了知。這樣就叫做由兩種因緣，沒有染污心而習慣睡眠，而不是以染污心。由於安住光明想和思惟起床之想，不會深度睡眠，也不會被睡眠的纏縛長久地跟隨。這樣就叫做由兩種因緣，按時醒來，起床不過時。
像這樣宣說經常勤奮修習覺寤瑜伽（awakening yoga）的所有簡要意義，以及前面所說的廣泛辨析解釋的意義，總的來說就叫做初夜后夜經常勤奮修習覺寤瑜伽。
什麼叫做以正知而住呢？指的是如果有一個人，或往或還，都以正知而住；或看或瞻，都以正知而住；或屈或伸，都以正知而住；拿著僧伽胝（saṃghāṭī，袈裟）以及衣缽，都以正知而住；或吃或喝，或咀嚼或品嚐，都以正知而住；或行走或站立或坐著或躺臥，都以正知而住；在覺醒的時候，都以正知而住；或說話或沉默，都以正知而住；解除疲勞睡眠的時候，都以正知而住。如果或往或還，都以正知而住，什麼是往？什麼是還？如何往還都以正知而住？所說的往，指的是如果有一個人前往聚落，前往聚落之間，前往家屬，前往家屬之間，前往道場，前往道場之間。所說的還，指的是如果有一個人從聚落返回，從聚落之間返回，從家屬返回家屬之間返回，從道場返回道場之間返回。所說的往還都以正知而住，指的是對於自己前往，正確地知道我前往；以及對於自己返回，正確地知道我返回；對於應該前往的和不應該前往的，能夠正確地了知；對於應該
【English Translation】 English version:
What is being done rightly refers to awakening and rising on time, not belatedly. The 'dwelling in the thought of light' mentioned here, with mindfulness and clear comprehension, contemplating the thought of rising, and skillfully sleeping, shows that one cultivates sleep with a non-defiled mind due to two causes, not with a defiled mind. These two causes are: through mindfulness and through clear comprehension. Furthermore, one awakens and rises on time due to two causes. These two causes are: through dwelling in the thought of light and through contemplating the thought of rising. How is this achieved? Due to mindfulness, one gathers the mind on wholesome objects and falls asleep; due to clear comprehension, if the mind retreats from wholesome objects and arises with afflictions, one can quickly and correctly understand. This is called cultivating sleep with a non-defiled mind due to two causes, not with a defiled mind. Due to dwelling in the thought of light and contemplating the thought of rising, one does not fall into deep sleep, nor is one long followed by the entanglements of sleep. This is called awakening and rising on time due to two causes.
Thus, proclaiming the essential meanings of constantly and diligently cultivating awakening yoga, and the meanings of the extensive analysis and explanation mentioned earlier, is collectively called constantly and diligently cultivating awakening yoga in the early and late parts of the night.
What is called abiding with clear comprehension? It refers to someone who, whether going or returning, abides with clear comprehension; whether looking or gazing, abides with clear comprehension; whether bending or stretching, abides with clear comprehension; holding the saṃghāṭī (袈裟, monastic robe) and alms bowl, abides with clear comprehension; whether eating or drinking, whether chewing or tasting, abides with clear comprehension; whether walking or standing or sitting or lying down, abides with clear comprehension; when awake, abides with clear comprehension; whether speaking or silent, abides with clear comprehension; when relieving fatigue and sleeping, abides with clear comprehension. If one goes or returns, abiding with clear comprehension, what is going? What is returning? How does one abide with clear comprehension in going and returning? What is called going refers to someone going to a village, going between villages, going to family, going between family, going to a monastery, going between monasteries. What is called returning refers to someone returning from a village, returning from between villages, returning from family, returning from between family, returning from a monastery, returning from between monasteries. What is called abiding with clear comprehension in going and returning refers to, regarding one's own going, correctly knowing 'I am going'; and regarding one's own returning, correctly knowing 'I am returning'; being able to correctly understand what should be gone to and what should not be gone to; regarding what should be
還及非所還能正了知。于應往時及非往時能正了知。于應還時及非還時能正了知。于其如是如是應往及不應往能正了知。于其如是如是應還及不應還能正了知。是名正知。彼由成就此正知故。自知而往自知而還。往所應往非非所往。還所應還非非所還。以時往還不以非時。如其色類動止軌則禮式威儀應往應還。如是而往如是而還。如是名為若往若還正知而住。若睹若瞻正知住者。云何為睹。云何為瞻。云何睹瞻正知而住。所言睹者。謂于如前所列諸事。若往若還先無覺慧。先無功用。先無慾樂。于其中間眼見眾色是名為睹。所言瞻者。謂于如前所列諸事。若往若還。覺慧為先。功用為先。欲樂為先。眼見眾色。謂或諸王或諸王等。或諸僚佐或諸黎庶。或婆羅門或諸居士。或饒財寶長者商主。或餘外物房舍屋宇殿堂廊廟。或余世間眾雜妙事。觀見此等是名為瞻。若復於此睹瞻自相能正了知。于所應睹于所應瞻能正了知。于應睹時于應瞻時能正了知。如所應睹如所應瞻能正了知。是名正知。彼由成就此正知故。自知而睹自知而瞻。睹所應睹瞻所應瞻。于應睹時于應瞻時而正瞻睹。如所應睹如所應瞻。如是而睹如是而瞻。如是名為若睹若瞻正知而住。若屈若申正知住者。云何為屈。云何為申。云何名為若屈若申正知而住。謂
【現代漢語翻譯】 現代漢語譯本： 並且對於應該去的地方和不應該去的地方能夠正確了知。對於應該返回的時候和不應該返回的時候能夠正確了知。對於像這樣像這樣應該去和不應該去的地方能夠正確了知。對於像這樣像這樣應該返回和不應該返回的地方能夠正確了知。這叫做正知（Samyagjnana）。他由於成就了這種正知，自己知道才去，自己知道才返回。去應該去的地方，而不是不應該去的地方；返回應該返回的地方，而不是不應該返回的地方。按時前往和返回，而不是在不適當的時候。像他的種類、行動、停止、規則、禮儀、威儀應該去應該返回。像這樣前往，像這樣返回。像這樣叫做如果去如果返回，都安住在正知中。如果觀看，如果注視，都安住在正知中。什麼是觀看？什麼是注視？怎樣觀看注視，安住在正知中？所說的觀看，是指對於像前面所列舉的各種事情，如果去如果返回，先前沒有覺慧（Bodhi），先前沒有功用，先前沒有欲樂，在其中間用眼睛看見各種顏色，這叫做觀看。所說的注視，是指對於像前面所列舉的各種事情，如果去如果返回，以覺慧為先，以功用為先，以欲樂為先，用眼睛看見各種顏色。例如或者諸王或者諸王等，或者諸僚佐或者諸黎庶，或者婆羅門或者諸居士，或者擁有很多財寶的長者商主，或者其餘外物，房舍屋宇殿堂廊廟，或者其餘世間各種美好的事物，觀看見到這些，這叫做注視。如果又對於這觀看注視的自相能夠正確了知，對於所應該觀看的，對於所應該注視的，能夠正確了知。對於應該觀看的時候，對於應該注視的時候，能夠正確了知。像所應該觀看的，像所應該注視的，能夠正確了知。這叫做正知。他由於成就了這種正知，自己知道才觀看，自己知道才注視。觀看所應該觀看的，注視所應該注視的。在應該觀看的時候，在應該注視的時候，才正確地觀看注視。像所應該觀看的，像所應該注視的，像這樣觀看，像這樣注視。像這樣叫做如果觀看如果注視，都安住在正知中。如果彎曲如果伸展，都安住在正知中。什麼是彎曲？什麼是伸展？怎樣叫做如果彎曲如果伸展，都安住在正知中？
【English Translation】 English version: And also, to have correct knowledge of what is possible and what is not possible. To have correct knowledge of when it is appropriate to go and when it is not appropriate to go. To have correct knowledge of when it is appropriate to return and when it is not appropriate to return. To have correct knowledge of whether it is appropriate to go or not to go in such and such a situation. To have correct knowledge of whether it is appropriate to return or not to return in such and such a situation. This is called 'correct knowledge' (Samyagjnana). Because he has achieved this correct knowledge, he goes knowing himself, and returns knowing himself. He goes where it is appropriate to go, and not where it is not appropriate to go; he returns where it is appropriate to return, and not where it is not appropriate to return. He goes and returns at the right time, and not at the wrong time. According to his kind, movement, stopping, rules, etiquette, and dignified manner, he should go and should return. He goes in this way, and returns in this way. This is called abiding in correct knowledge whether going or returning. If he is looking or gazing, he abides in correct knowledge. What is 'looking'? What is 'gazing'? How does he look and gaze, abiding in correct knowledge? 'Looking' refers to, regarding the various things listed earlier, whether going or returning, previously without awareness (Bodhi), previously without effort, previously without desire, in the meantime, seeing various colors with the eyes; this is called 'looking'. 'Gazing' refers to, regarding the various things listed earlier, whether going or returning, with awareness as the priority, with effort as the priority, with desire as the priority, seeing various colors with the eyes. For example, either kings or those like kings, or officials or common people, or Brahmins or lay practitioners, or wealthy elders and merchants, or other external things, houses, buildings, palaces, halls, temples, or other various wonderful things in the world; seeing these is called 'gazing'. If, moreover, one can correctly know the self-nature of this looking and gazing, and can correctly know what should be looked at and what should be gazed at. To have correct knowledge of when to look and when to gaze. To have correct knowledge of how to look and how to gaze. This is called 'correct knowledge'. Because he has achieved this correct knowledge, he looks knowing himself, and gazes knowing himself. He looks at what should be looked at, and gazes at what should be gazed at. He looks and gazes correctly at the time when he should look and at the time when he should gaze. He looks in this way, and gazes in this way, as he should look and as he should gaze. This is called abiding in correct knowledge whether looking or gazing. If bending or stretching, he abides in correct knowledge. What is 'bending'? What is 'stretching'? How is it called abiding in correct knowledge whether bending or stretching?
彼如是睹時瞻時。若往為先若還為先。或屈申足或屈申臂。或屈申手。或復屈申隨一支節。是名屈申。若於屈申所有自相能正了知。若所屈申能正了知。若屈申時能正了知。若如是屈。及如是申能正了知。是名正知。彼由成就此正知故。于屈于申自知而屈自知而申。于所應屈于所應申而屈而申。于應屈時于應申時而屈而申。如所應屈如所應申如是而屈如是而申。如是名為若屈若申正知而住。持僧伽胝及以衣缽正知住者。云何持僧伽胝。云何持衣。云何持缽。云何持僧伽胝及以衣缽正知而住。謂有大衣或六十條或九條等。或兩重刺名僧伽胝。被服受用能正將護。說名為持。若有中衣若有下衣。或持為衣或有長衣。或應作凈或已作凈。如是一切說名為衣。被服受用能正將護。說名為持。若堪受持或鐵或瓦乞食應器。說名為缽。現充受用能正將護。說名為持。若於如是或僧伽胝或衣或缽。所有自相能正了知。于所應持或僧伽胝或衣或缽。或凈不凈能正了知。若於此時或僧伽胝或衣或缽。已持應持能正了知。若於如是或僧伽胝或衣或缽。應如是持能正了知。是名正知。彼由成就此正知故。于所應持或僧伽胝或衣或缽。自知而持。于所應持。于應持時而能正持。如所應持如是而持。如是名為持僧伽胝及以衣缽正知而住。若食若飲
若啖若嘗正知住者。云何為食。云何為飲。云何為啖。云何為嘗。云何若食若飲。若啖若嘗正知而住。謂諸所有受用飲食總名為食。此復二種。一啖二嘗。云何為啖。謂啖餅麨或飯或糜或羹或臛。或有所餘造作轉變可啖可食。能持生命。如是等類皆名為啖。亦名為食。云何為嘗。謂嘗乳酪生酥熟酥油蜜。沙糖魚肉醯鲊。或新果實。或有種種咀嚼品類。如是一切總名為嘗亦名為食。云何為飲。謂沙糖汁或石蜜汁。或飯漿飲或鉆酪飲。或酢為飲或抨酪飲。乃至於水總名為飲。若於如是若食若飲若啖若嘗。所有自相能正了知。若於一切所食。所飲所啖所嘗能正了知。若於爾時應食應飲。應啖應嘗能正了知。若於如是應食應飲。應啖應嘗能正了知。是名正知。彼由成就此正知故。于自所有若食若飲若啖若嘗。自知而食自知而飲。自知而啖自知而嘗。于所應食于所應飲。于所應啖于所應嘗。正食正飲正啖正嘗。應時而食應時而飲。應時而啖應時而嘗。如所應食乃至如所應嘗。如是而食乃至如是而嘗。如是名為若食若飲。若啖若嘗正知而住。若行若住廣說乃至若解勞睡正知住者。云何為行。云何為住。云何為坐。云何為臥。云何覺寤。云何為語云何為默。云何名為解于勞睡。云何於行廣說乃至於解勞睡正知而住。謂如有一于經行處
【現代漢語翻譯】 現代漢語譯本： 『若啖若嘗正知住者』，什麼是『食』？什麼是『飲』？什麼是『啖』？什麼是『嘗』？如何做到『若食若飲，若啖若嘗』時，能以正知而住？ 所謂『食』，是指所有受用的飲食，總稱為『食』。這又分為兩種：『啖』和『嘗』。 什麼是『啖』？是指吃餅、麨（炒麵）、米飯、粥、羹、肉羹，或者其他經過製作轉變，可以吃可以食用的，能夠維持生命的食物。像這些都稱為『啖』，也稱為『食』。 什麼是『嘗』？是指嘗乳酪、生酥、熟酥、油、蜜、砂糖、魚肉、醯鲊（肉醬），或者新鮮水果，或者各種咀嚼品類。像這些都總稱為『嘗』，也稱為『食』。 什麼是『飲』？是指砂糖汁、石蜜汁、米湯、鉆酪飲、醋飲、抨酪飲，乃至水，都總稱為『飲』。 對於這些『食』、『飲』、『啖』、『嘗』，能夠正確了知它們的各自特性；對於一切所食、所飲、所啖、所嘗，能夠正確了知；對於在什麼時間應該食、應該飲、應該啖、應該嘗，能夠正確了知；對於應該如何食、如何飲、如何啖、如何嘗，能夠正確了知。這叫做『正知』。由於成就了這種正知，對於自己所有的『食』、『飲』、『啖』、『嘗』，自己知道而食，自己知道而飲，自己知道而啖，自己知道而嘗；對於所應該食的、所應該飲的、所應該啖的、所應該嘗的，正確地食、正確地飲、正確地啖、正確地嘗；在應該食的時候食，應該飲的時候飲，應該啖的時候啖，應該嘗的時候嘗；按照應該如何食的方式食，乃至按照應該如何嘗的方式嘗。這樣就叫做『若食若飲，若啖若嘗正知而住』。 『若行若住，廣說乃至若解勞睡正知住者』，什麼是『行』？什麼是『住』？什麼是『坐』？什麼是『臥』？什麼是『覺寤』？什麼是『語』？什麼是『默』？什麼是『解于勞睡』？如何做到在『行』，廣說乃至『解勞睡』時，能以正知而住？是指如果有人在經行處（指僧人來回走動以鍛鍊身體或幫助冥想的地方）...
【English Translation】 English version: 'When walking, standing, sitting, lying down, waking, speaking, being silent, or relieving weariness and sleep, one dwells with right knowledge.' What is 'eating'? What is 'drinking'? What is 'consuming'? What is 'tasting'? How does one dwell with right knowledge when 'eating, drinking, consuming, or tasting'? 'Eating' refers to all kinds of food and drink that are consumed, and is a general term. This is further divided into two types: 'consuming' and 'tasting'. What is 'consuming'? It refers to eating cakes, roasted barley flour (chǎo miàn), rice, porridge, soup, meat soup, or any other prepared and transformed food that can be eaten and sustains life. All such things are called 'consuming' and are also called 'eating'. What is 'tasting'? It refers to tasting milk products, fresh butter (sheng su), clarified butter (shu su), oil, honey, granulated sugar (sha tang), fish, meat, pickled relish (xi zha), or fresh fruits, or various kinds of chewing items. All such things are generally called 'tasting' and are also called 'eating'. What is 'drinking'? It refers to sugar cane juice, rock candy juice (shi mi zhi), rice water, churned yogurt drink (zuan lao yin), vinegar drink, or buttermilk drink (peng lao yin), and even water is generally called 'drinking'. Regarding these 'eating', 'drinking', 'consuming', and 'tasting', being able to rightly know their respective characteristics; regarding all that is eaten, drunk, consumed, and tasted, being able to rightly know; regarding when one should eat, should drink, should consume, should taste, being able to rightly know; regarding how one should eat, how one should drink, how one should consume, how one should taste, being able to rightly know. This is called 'right knowledge'. Because of accomplishing this right knowledge, regarding one's own 'eating', 'drinking', 'consuming', and 'tasting', one eats knowing, one drinks knowing, one consumes knowing, one tastes knowing; regarding what should be eaten, what should be drunk, what should be consumed, what should be tasted, one eats rightly, one drinks rightly, one consumes rightly, one tastes rightly; one eats at the right time, one drinks at the right time, one consumes at the right time, one tastes at the right time; one eats in the way that one should eat, and so on, one tastes in the way that one should taste. This is called 'dwelling with right knowledge when eating, drinking, consuming, or tasting'. 'When walking, standing, broadly speaking, even when relieving weariness and sleep, one dwells with right knowledge.' What is 'walking'? What is 'standing'? What is 'sitting'? What is 'lying down'? What is 'waking'? What is 'speaking'? What is 'being silent'? What is 'relieving weariness and sleep'? How does one dwell with right knowledge when 'walking', broadly speaking, even when 'relieving weariness and sleep'? It refers to someone who is in a walking place (jing xing chu) (a place where monks walk back and forth to exercise or aid meditation)...
來往經行。或復往詣同法者所或涉道路。如是等類說名為行。復如有一。住經行處。住諸同法阿遮利耶鄔波拖耶及諸尊長等尊長前。如是等類說名為住。復如有一或於大床或小繩床。或草葉座或諸敷具。或尼師檀結加趺坐。端身正愿安住背念。如是等類說名為坐。復如有一出住處外洗濯其足。還入住處。或於大床或小繩床。或草葉座或阿練若。或在樹下或空閑室。右脅而臥重疊其足。如是等類說名為臥。復如有一于晝日分經行宴坐。從順障法凈修其心。于初夜分於後夜分經行宴坐。從順障法凈修其心。說名覺寤。復如有一常勤修習如是覺寤。于未受法正受正習令得究竟。所謂契經應頌記別廣說如前。即于如是已所受法。言善通利。謂大音聲若讀若誦。或復為他廣說開示。於時時間。與諸有智同梵行者。或余在家諸賢善者。語言談論共相慶慰。為欲勸勵及求資具。如是等類說名為語。復如有一隨先所聞隨先所習。言善通利究竟諸法。獨處空閑。思惟其義。籌量觀察。或處靜室令心內住等住安住及與近住。調伏寂靜最極寂靜一趣等持。或復于彼毗缽舍那修瑜伽行。如是等類說名為默。復如有一于其熱分極炎暑時。或為熱逼或為劬勞便生疲倦。非時惛寐樂著睡眠是名勞睡。若復於行廣說乃至於解勞睡所有自相能正了知。于所
【現代漢語翻譯】 現代漢語譯本 來回走動稱為『行』（xing，行走）。或者前往與自己修習相同法門的人那裡，或者行走在道路上。這些都稱為『行』。 又比如，有人住在經行的地方，住在阿遮利耶（Achariya，導師）、鄔波拖耶（Upadaya，親教師）以及諸位尊長等尊長面前。這些都稱為『住』（zhu，停留）。 又比如，有人或在大床或小繩床上，或在草葉座或各種敷具上，或在尼師檀（Nisidana，坐具）上結跏趺坐，端正身姿，立定誓願，安住于背念。這些都稱為『坐』（zuo，坐下）。 又比如，有人走出住所外清洗雙腳，然後返回住所。或者在大床或小繩床上，或在草葉座上，或在阿練若（Aranya，寂靜處），或在樹下，或在空閑的房間里，右脅而臥，雙腳重疊。這些都稱為『臥』（wo，躺下）。 又比如，有人在白天經行宴坐，從順於障礙之法中清凈修習自己的心。在初夜和后夜也經行宴坐，從順於障礙之法中清凈修習自己的心。這稱為『覺寤』（jue wu，覺醒）。 又比如，有人經常勤奮修習這樣的覺寤，對於尚未接受的法，正確地接受、正確地修習，使其達到究竟。也就是契經、應頌、記別等，如前廣說。對於已經接受的法，言語通達流暢，用洪亮的聲音或讀或誦，或者為他人廣泛解說開示。在適當的時候，與有智慧的同修梵行者，或者其他的在家賢善之人，進行語言談論，互相慶慰，爲了勸勉和尋求資具。這些都稱為『語』（yu，說話）。 又比如，有人隨著先前所聽聞的，隨著先前所學習的，言語通達流暢，究竟諸法。獨自在空閑的地方，思惟其義，籌量觀察。或者在安靜的房間里，使心內住、等住、安住以及近住，調伏寂靜、最極寂靜、一趣等持。或者在那裡修習毗缽舍那（Vipassana，內觀）瑜伽行。這些都稱為『默』（mo，沉默）。 又比如，有人在炎熱的季節，極度炎熱的時候，或者因為熱的逼迫，或者因為勞累，便生疲倦，非時昏睡，樂於睡眠，這稱為『勞睡』（lao shui，因勞累而睡著）。如果對於『行』廣說，乃至對於解脫勞睡的所有自相能夠正確了知，對於所……
【English Translation】 English version Moving back and forth is called 『walking』 (xing, walking). Or going to those who practice the same Dharma, or walking on the road. These are all called 『walking』. Furthermore, someone may reside in a place for walking meditation, residing before Acharyas (Achariya, teacher), Upadhyayas (Upadaya, preceptor), and other venerable elders. These are all called 『dwelling』 (zhu, staying). Furthermore, someone may sit in full lotus posture on a large bed or a small rope bed, or on a grass mat or various coverings, or on a Nisidana (Nisidana, sitting cloth), straightening their body, making a vow, and abiding in mindfulness. These are all called 『sitting』 (zuo, sitting down). Furthermore, someone may go outside their dwelling to wash their feet, and then return to their dwelling. Or they may lie down on their right side, with their feet overlapping, on a large bed or a small rope bed, or on a grass mat, or in an Aranya (Aranya, quiet place), or under a tree, or in an empty room. These are all called 『lying down』 (wo, lying down). Furthermore, someone may engage in walking meditation and sitting meditation during the day, purifying their mind from defilements. They may also engage in walking meditation and sitting meditation in the early and late parts of the night, purifying their mind from defilements. This is called 『wakefulness』 (jue wu, being awake). Furthermore, someone may diligently cultivate such wakefulness, correctly receiving and practicing the Dharma that has not yet been received, bringing it to completion. That is, the Sutras, Gathas, and Vyakarana, as explained extensively before. Regarding the Dharma that has already been received, they are fluent in speech, reciting or chanting in a loud voice, or extensively explaining and revealing it to others. At appropriate times, they engage in language and conversation with wise fellow practitioners of the Brahmacharya, or other virtuous laypeople, comforting each other, for the purpose of encouragement and seeking resources. These are all called 『speech』 (yu, speaking). Furthermore, someone may be fluent in speech, mastering all the Dharmas, according to what they have previously heard and learned. Alone in a secluded place, they contemplate its meaning, pondering and observing. Or in a quiet room, they cause the mind to abide internally, to abide equally, to abide peacefully, and to abide closely, subduing and pacifying, most extremely pacifying, single-pointedly concentrated. Or they may practice Vipassana (Vipassana, insight) yoga there. These are all called 『silence』 (mo, silence). Furthermore, someone may, in the hot season, when it is extremely hot, or because of the heat, or because of fatigue, become weary and drowsy, indulging in sleep at an inappropriate time. This is called 『weary sleep』 (lao shui, falling asleep due to fatigue). If one can correctly understand all the characteristics of 『walking,』 extensively speaking, and even liberating oneself from weary sleep, regarding what...
應行乃至於應所解勞睡能正了知。于應行時乃至於應解勞睡時能正了知。如所應行乃至如所應解勞睡能正了知。是名正知。彼由成就此正知故。于其自行乃至於其自解勞睡正知而行。乃至正知而解勞睡。若所應行乃至若所應解勞睡。即于彼行乃至於彼解于勞睡。若時應行乃至若時應解勞睡。即此時行乃至此時解于勞睡。如所應行乃至如所應解勞睡。如是而行乃至如是而解勞睡。如是名為於行于住。于坐于臥。于其覺寤于語。于默于解勞睡。正知而住。複次如是正知而住。云何次第為顯何事。謂如有一依止如是村邑聚落亭邏而住。作是思惟。我今應往如是村邑聚落亭邏。巡行乞食。如是乞已出還本處。又于如是村邑等中。或有居家我不應往。何等居家。謂唱令家。或酤酒家。或淫女家。或國王家。或旃荼羅羯恥那家。或復有家。一向誹謗不可迴轉。或有居家我所應往。謂剎帝利大族姓家。或婆羅門大族姓家。或諸居士大族姓家。或僚佐家。或饒財家。或長者家。或商主家。又有居家。我雖應往。不應太早太晚而往。若施主家有遽務時亦不應往。若戲樂時若有營構嚴飾事時。若為世間弊穢法時。若忿競時亦不應往。又如所往如是應往不與暴亂惡象俱行。不與暴亂眾車惡馬惡牛惡狗而共同行。不入鬧叢不蹈棘刺。不逾垣墻。
【現代漢語翻譯】 現代漢語譯本 對於應該做的事情，乃至應該解除疲勞和睡眠的時候，能夠正確地了知。在應該做的事情時，乃至在應該解除疲勞和睡眠時，能夠正確地了知。如同應該做的事情那樣，乃至如同應該解除疲勞和睡眠那樣，能夠正確地了知。這叫做正知（Sampajanna）。他由於成就這種正知，對於自己的行走，乃至對於自己解除疲勞和睡眠，都以正知而行。乃至以正知而解除疲勞和睡眠。如果是應該做的事情，乃至如果是應該解除疲勞和睡眠的事情，就在那個時候行走，乃至在那個時候解除疲勞和睡眠。如果是應該行走的時候，乃至如果是應該解除疲勞和睡眠的時候，就在這個時候行走，乃至這個時候解除疲勞和睡眠。如同應該行走那樣，乃至如同應該解除疲勞和睡眠那樣，就這樣行走，乃至就這樣解除疲勞和睡眠。這樣叫做在行走、在站立、在坐著、在躺臥、在覺醒、在說話、在沉默、在解除疲勞和睡眠時，都安住于正知。 其次，像這樣安住于正知，是怎樣依次地顯示什麼事情呢？譬如有一個人依止於這樣的村莊、聚落、亭邏（休息處）而住。他這樣思惟：我現在應該前往這樣的村莊、聚落、亭邏，巡迴乞食。像這樣乞食完畢后，再回到原來的地方。又在這樣的村莊等中，有些人家我不應該前往。哪些人家呢？比如唱令家（指從事娛樂活動的家庭），或者賣酒家，或者**家（此處原文不雅，指妓院），或者國王家，或者旃荼羅羯恥那家（指從事賤業的家庭），或者還有些人家，一向誹謗，不可迴轉。或者有些人是我應該前往的，比如剎帝利（Kshatriya）大族姓家，或者婆羅門（Brahmana）大族姓家，或者諸位居士大族姓家，或者僚佐家，或者饒財家，或者長者家，或者商主家。又有些人家，我雖然應該前往，但不應該太早或太晚前往。如果施主家有緊急事務的時候，也不應該前往。如果在戲樂的時候，或者有營建裝飾事情的時候，或者爲了世間的弊穢法的時候，或者忿競的時候，也不應該前往。又如所前往的地方，應該這樣前往：不與暴亂的惡像一同行走，不與暴亂的眾車、惡馬、惡牛、惡狗共同行走。不進入熱鬧的人群中，不踩踏荊棘，不翻越墻壁。
【English Translation】 English version He knows rightly conduct that should be done, and rightly knows when he should relieve weariness and sleep. When conduct should be done, he rightly knows; when weariness and sleep should be relieved, he rightly knows. As conduct should be done, so he rightly knows; as weariness and sleep should be relieved, so he rightly knows. This is called right knowledge (Sampajanna). Because he has accomplished this right knowledge, he conducts himself with right knowledge in his own conduct, and relieves weariness and sleep with right knowledge. If there is conduct that should be done, or weariness and sleep that should be relieved, he does that conduct or relieves that weariness and sleep at that time. If it is the time for conduct, or the time for relieving weariness and sleep, he does that conduct or relieves that weariness and sleep at that time. As conduct should be done, so he does that conduct; as weariness and sleep should be relieved, so he relieves that weariness and sleep. Thus, it is called abiding in right knowledge in walking, standing, sitting, lying down, being awake, speaking, being silent, and relieving weariness and sleep. Furthermore, abiding in right knowledge in this way, what does it reveal in sequence? It is like a person dwelling dependent on such a village, settlement, or rest stop (Ting Luo). He thinks: 'Now I should go to such a village, settlement, or rest stop to go on alms round. Having begged in this way, I will return to my original place.' Also, in such villages, there are some houses I should not go to. Which houses? For example, the houses of entertainers (those who provide entertainment), or those who sell alcohol, or brothels (** - original text is vulgar, referring to brothels), or the houses of kings, or the houses of Chandalas (Chandala) and Kacchinas (Kacchina) (those who perform lowly occupations), or some houses that are always slanderous and cannot be turned around. Or there are some houses I should go to, such as the houses of Kshatriyas (Kshatriya) of great families, or the houses of Brahmins (Brahmana) of great families, or the houses of lay practitioners of great families, or the houses of officials, or the houses of the wealthy, or the houses of elders, or the houses of merchants. Also, there are some houses I should go to, but I should not go too early or too late. If the donor's house has urgent matters, I should not go. If there is entertainment, or if there are construction and decoration matters, or if it is for worldly defiled practices, or if there is contention, I should not go. Also, as for the place to go, I should go in this way: not walking with violent and evil elephants, not walking with violent chariots, evil horses, evil cows, or evil dogs. Not entering crowded places, not stepping on thorns, not climbing over walls.
不越坑塹。不墮山岸不溺深水。不履糞穢。應隨月喻往施主家。具足慚愧遠離憍傲盪滌身心。不求利養不希恭敬。如自獲得所有利養心生喜悅。如是於他所得利養心亦喜悅。不自高舉不輕蔑他心懷哀愍。又應如是自持其心往施主家。豈有出家往詣他所要望他施。非不惠施廣說乃至要當速疾而非遲緩。又作是心。我於今假往施主家。所受施物應知其量。又我不應利養因緣矯詐。虛誑現惑亂相以利求利。得利養已無染無愛。亦不耽嗜饕餮。迷悶堅執湎著而受用之。復于已往或正往時觀見眾色。於此眾色一分應觀。或有一分所不應觀。于不應觀所有眾色。當攝其眼善護諸根。于所應觀所有眾色。應善住念而正觀察何色類色。所不應觀。謂諸伎樂戲笑歡娛。或余遊戲所作歌舞音樂等事。如是復有母邑殊勝幼少盛年美妙形色。或復有餘所見眾色能壞梵行。能障梵行。能令種種諸惡不善尋思現行。如是色類所有眾色不應觀。視何色類色是所應觀。謂諸所有衰老朽邁上氣者。身傴僂憑杖。戰掉者身或諸疾苦。重病者身腳腫手腫腹腫面腫。膚色萎黃瘡癬疥癩。眾苦逼迫身形委頓。身形洪爛諸根闇鈍。或有夭喪死經一日。或經二日或經七日。被諸烏鵲餓狗。鴟鷲狐狼。野干種種暴惡傍生禽獸之所食啖。或命終已出置高床上施幰帳。前後大
眾或哀或哭。以其灰土塵坌身發。生愁生苦生悲。生怨生憂生惱。如是等類所有眾色。我應觀察觀是眾色。能順梵行能攝梵行。能令諸善尋思現行。不應搖身搖臂。搖頭跳躑。攜手叉腰竦肩入施主家。不應輒坐所不許座。不應不審觀座而坐。不應放縱一切身份。不應翹足不應交足。不太狹足不太廣足。端嚴而坐。不應開紐不軒不磔。亦不褰張而被法服。所服法衣並皆齊整。不高不下不如象鼻。非如多羅樹間房穗。非如龍首非如豆摶。而被法服不應持缽預就其食。不應持缽在飲食上。不應置缽在雜穢處若坑澗處若崖岸處。又應次第受用飲食。不應以飯覆羹臛上。不以羹臛覆其飯上。不應饕餮受諸飲食。不應嫌恨受諸飲食。不太粗食不太細食。不應圓摶食。不應舐手不應舐缽。不振手食。不振足食。不應嚙斷而食其食。從施主家還歸住處。于晝夜分在自別人所經行處往反經行。非於他處非不委處。非不恣處非不與處而輒經行。非身劬勞非身疲倦。非心掉舉所制伏時而習經行。為修善品為善思惟。內攝諸根心不外亂而習經行。不太馳速不太躁動。亦非一向專事往來而習經行。時時進步時時停住而習經行。如是于自所居住處自院自房自別人處僧分與處。非於他處非不委處。非不恣處習經行已。復于大床或小繩床或草葉座。或尼
【現代漢語翻譯】 現代漢語譯本 眾人有的哀嚎，有的哭泣，用灰塵和泥土塗抹身體和頭髮，產生憂愁、痛苦、悲傷、怨恨、憂慮和煩惱。對於這些種種色相，我應當觀察，觀察這些色相是否能順應清凈的修行（梵行），是否能幫助攝持清凈的修行，是否能使各種良善的思緒顯現。不應該搖動身體和手臂，搖頭跳躍，手拉手叉著腰，聳著肩膀進入施主家。不應該隨便坐在沒有允許的座位上，不應該不仔細觀察座位就坐下。不應該放縱身體的各個部分，不應該翹起腳，不應該交叉雙腳，腳放得不要太窄，也不要太寬，要端莊地坐著。不應該解開鈕釦，不要敞開或張裂衣服，也不要撩起或張開所穿的法衣。所穿的法衣都要整齊，不要太高或太低，不要像象鼻一樣，不要像多羅樹間的房穗，不要像龍頭，不要像豆團，而要穿戴好法衣。不應該拿著缽提前去吃飯的地方，不應該拿著缽在飲食上方晃動，不應該把缽放在骯髒的地方，或者坑洼的地方，或者懸崖邊上。還應該按順序享用飲食，不應該用飯蓋在羹湯上，也不應該用羹湯蓋在飯上。不應該貪婪地接受各種飲食，不應該嫌棄或憎恨地接受各種飲食，不要吃得太粗糙，也不要吃得太精細，不應該把食物捏成團來吃，不應該舔手，不應該舔缽，不要甩手吃飯，不要抖腳吃飯，不應該咬斷食物來吃。從施主家返回住處，在白天或夜晚，在自己或別人的地方，在經常走動的地方來回走動（經行）。不要在其他地方，不要在不熟悉的地方，不要在不隨意的地方，不要在沒有允許的地方隨意走動。不要在身體勞累、疲倦或心神不定的時候練習經行。爲了修習善法，爲了良善的思考，內心收攝諸根，心不向外散亂地練習經行。不要走得太快或太急躁，也不要只是一味地來回走動，而要練習經行。時而前進，時而停住地練習經行。像這樣，在自己居住的地方，自己的院子，自己的房間，別人的地方，僧眾分給的地方，不要在其他地方，不要在不熟悉的地方，不要在不隨意的地方練習經行。練習經行后，再到大床或小繩床或草葉座，或尼師壇（Ni-shi-tan，坐具）上，結跏趺坐，端身正念，收攝內心。
【English Translation】 English version Some people wailed, some cried, smearing their bodies and hair with ashes and dust, generating sorrow, suffering, grief, resentment, worry, and vexation. Regarding all these various forms, I should observe whether these forms are conducive to pure conduct (Brahmacharya), whether they help to uphold pure conduct, and whether they enable various wholesome thoughts to manifest. One should not shake the body and arms, shake the head and jump, hold hands and put hands on hips, or shrug shoulders when entering a donor's house. One should not casually sit on a seat that is not permitted, and should not sit down without carefully observing the seat. One should not indulge in all parts of the body, should not raise the feet, should not cross the legs, and should not place the feet too narrowly or too widely, but should sit dignifiedly. One should not unbutton, do not open or split the clothes, and do not lift or open the Dharma robes. The Dharma robes worn should be neat, not too high or too low, not like an elephant's trunk, not like the tassels between the Tala trees, not like a dragon's head, not like a bean ball, but should wear the Dharma robes properly. One should not take the bowl to the place of eating in advance, should not hold the bowl above the food, and should not place the bowl in a dirty place, or a pit, or on a cliff. One should also enjoy food in order, should not cover the rice with soup, and should not cover the rice with soup. One should not greedily accept all kinds of food, and should not dislike or hate to accept all kinds of food, do not eat too coarsely, and do not eat too finely, one should not make the food into a ball to eat, should not lick the hand, should not lick the bowl, do not shake the hand to eat, do not shake the foot to eat, and should not bite off the food to eat. Returning from the donor's house to the residence, during the day or night, in one's own or another's place, in a place where one often walks, one should walk back and forth (walking meditation). Do not walk in other places, do not walk in unfamiliar places, do not walk in places where one is not free, and do not walk casually in places where one is not allowed. Do not practice walking meditation when the body is tired, fatigued, or the mind is restless. In order to cultivate good Dharma, for good thinking, inwardly gather the senses, and practice walking meditation without the mind being distracted outwards. Do not walk too fast or too impetuously, and do not just walk back and forth, but practice walking meditation. Sometimes advance, sometimes stop to practice walking meditation. In this way, in one's own residence, one's own courtyard, one's own room, another's place, the place divided by the Sangha, do not practice walking meditation in other places, do not practice walking meditation in unfamiliar places, and do not practice walking meditation in places where one is not free. After practicing walking meditation, then go to a large bed or a small rope bed or a grass mat, or a Ni-shi-tan (sitting cloth), sit in full lotus position, straighten the body and be mindful, and gather the mind inward.
師壇或阿練若樹下冢間。或空閑室結加趺坐。端身正愿安住背念而習宴坐。于夜中分如法寢息。于晝日分及夜初分。修諸善品不應太急。如是寢時應如前說住光明想。正念正知思惟起想。于夜後分速疾覺寤。或於語論或於讀誦勤修加行。或為修斷閑居宴默思惟法時。應當遠離順世典籍綺字綺句綺飾文詞能引無義。不能令證神通等覺究竟涅槃。復于如來所說正法。最極甚深相似甚深空性相應隨順緣性。及諸緣起。殷重無間善攝善受。令堅令住令無失壞。為成正行不為利養恭敬稱譽。又於是法言善通利。慧善觀察。于諠雜眾不樂習近。不樂多業不樂多言。於時時間安住正念。與諸有智同梵行者。語言談論。共相慶慰樂興請問。樂求諸善無違諍心。言詞稱量言詞合理。言詞正直言辭寂靜。樂勤為他宣說正法。又應宴默于惡不善所有尋思不樂尋思。又于非理所有諸法不樂思惟。于自所證離增上慢。于少下劣差別證中不生喜足。于上所證中無退屈。善能遠離不應思處。時時修習止觀瑜伽。樂斷樂修無間修習殷重修習。又于熱分極炎暑時。勇猛策勵發勤精進。隨作一種所應作事。勞倦因緣遂于非時發起惛睡。為此義故暫應寢息。欲令惛睡疾疾除遣。勿經久時損減善品障礙善品。于寢息時或關閉門。或令苾芻在傍看守。或毗奈耶隱密
【現代漢語翻譯】 現代漢語譯本： 在師壇（老師的座位）或阿練若（寂靜處）、樹下、冢間（墳墓間），或空閑的房間里，結跏趺坐。端正身姿，立下正確的誓願，安住于背念（憶念佛法）而修習宴坐（靜坐）。在夜晚的中間時分，如法地寢息。在白天和夜晚的最初時分，修習各種善行，但不應過於急切。像這樣睡眠時，應當如前面所說，安住于光明想（觀想光明）。保持正念和正知，思維醒來的想法。在夜晚的後半段，迅速覺醒。或者在語論（討論佛法）、或者在讀誦（誦讀經典）中，勤奮地修習加行（修行）。或者爲了修斷（斷除煩惱），閑居宴默（安靜地居住），思維佛法時，應當遠離順世典籍（世俗書籍）、綺字綺句（華麗的辭藻）、綺飾文詞（過分修飾的文字），這些能引向無意義的事情，不能使人證得神通等覺（神通等覺悟），最終涅槃（寂滅）。 還要對如來所說的正法，最極甚深、相似甚深、與空性相應、隨順緣性（事物相互依存的性質）以及諸緣起（事物產生的條件），殷重（懇切）無間（不間斷）地善加攝取（理解）、善加接受。使之堅固、使之安住、使之沒有失壞。爲了成就正行（正確的行為），而不是爲了利養（利益供養）、恭敬稱譽（恭敬讚揚）。又要在這些佛法上善於通達、善於利用，用智慧善於觀察。對於喧雜的眾人不樂意習近，不樂意多事，不樂意多說話。在時時處處安住于正念。與那些有智慧的同梵行者（一同修行的道友）語言談論，共同互相慶慰，樂於發起請問，樂於尋求各種善法，沒有違背爭論的心。言辭稱量（恰當），言辭合理，言辭正直，言辭寂靜。樂於勤奮地為他人宣說正法。還應當安靜地對於惡和不善的所有尋思（念頭）不樂於尋思。對於不合道理的所有諸法不樂於思惟。對於自己所證得的境界，遠離增上慢（過分的驕傲）。對於少量下劣的差別證悟中，不生起喜悅滿足。對於更高的證悟中，沒有退縮。善於遠離不應該思惟的地方。時時修習止觀瑜伽（止息和觀照的修行）。樂於斷除，樂於修行，無間地修習，殷重地修習。又在熱季極度炎熱的時候，勇猛地策勵自己，發起勤奮精進。隨便做一種應該做的事情，因為勞累的緣故，就在不適當的時候發起昏睡。爲了這個緣故，暫時應該睡眠休息，想要讓昏睡快速地除遣，不要經過很長時間，損減善品（好的品質），障礙善品。在睡眠休息的時候，或者關閉門，或者讓比丘在旁邊看守，或者毗奈耶（戒律）隱密（不公開）。
【English Translation】 English version: In a teacher's seat (Shitan), or in a quiet place (Aranya), under a tree, among tombs, or in an empty room, sit in the lotus position. Straighten your body, make correct vows, and abide in mindfulness (back-recitation, remembering the Dharma) while practicing meditation (yanzuo). In the middle of the night, rest lawfully. During the day and the early part of the night, practice various virtuous deeds, but not too hastily. When sleeping like this, one should, as mentioned earlier, abide in the thought of light (visualizing light). Maintain mindfulness and clear awareness, thinking about waking up. In the latter part of the night, awaken quickly. Or, in discussions (of the Dharma) or in recitations (of scriptures), diligently practice preliminary practices (jiaxing). Or, in order to cultivate cessation (xiuduan, eliminating afflictions), reside quietly in solitude, and when contemplating the Dharma, one should stay away from worldly books (shunshidianji), flowery words and phrases (qiziqiju), and excessively ornate language (qishiwenci), which can lead to meaningless things and cannot enable one to attain supernatural powers and enlightenment (shentongdengjue), and ultimately Nirvana (niepan, extinction). Furthermore, one should earnestly and continuously take in and accept the true Dharma spoken by the Tathagata (Rulai), which is extremely profound, seemingly profound, corresponding to emptiness, and in accordance with the nature of interdependence (yuanxing, the nature of things being mutually dependent) and the arising of conditions (zhuyuanqi, the conditions for the arising of things). Make it firm, make it abide, and make it without loss or damage. To accomplish correct conduct (zhengxing), not for the sake of profit and offerings (liyang), respect and praise (gongjingchengyu). Moreover, one should be good at understanding and utilizing these Dharmas, and use wisdom to observe them well. One should not be fond of approaching noisy crowds, not fond of being busy, and not fond of talking too much. At all times, abide in mindfulness. Speak and discuss with those wise fellow practitioners (tongfanxingzhe), rejoice together, be happy to initiate inquiries, be happy to seek various good Dharmas, and have no heart of opposition or contention. Words should be measured (chengliang, appropriate), words should be reasonable, words should be upright, and words should be peaceful. Be happy to diligently proclaim the true Dharma to others. One should also quietly refrain from thinking about all evil and unwholesome thoughts (xunsi). One should not be fond of contemplating all unreasonable Dharmas. Regarding one's own attained states, stay away from excessive pride (zengshangman). Do not be joyful and content with small and inferior differences in realization. Do not be discouraged in higher realizations. Be good at staying away from places where one should not think. Practice the yoga of cessation and contemplation (zhiguan yoga, the practice of stopping and observing) at all times. Be happy to cut off, be happy to practice, practice continuously, and practice earnestly. Also, in the hot season, when it is extremely hot, bravely encourage oneself, initiate diligent effort and progress. Randomly do one of the things that should be done, and because of fatigue, fall into drowsiness at inappropriate times. For this reason, one should temporarily sleep and rest, wanting to quickly eliminate drowsiness, not for a long time, reducing good qualities (shanpin) and hindering good qualities. When sleeping and resting, either close the door, or have a Bhikshu (Bichu, monk) watch by the side, or the Vinaya (Pilvye, discipline) is kept secret (not public).
軌則。以衣蔽身在深隱處。須臾寢息令諸勞睡皆悉除遣。如是名為正知而住。先後次第。謂依行時及依住時。又于善品先未趣入。心興加行如理作意俱行妙慧說名正知。即此正知行時住時一切成辦無所減少。如是名為正知而住。當知此中若往若還。若睹若瞻。若屈若申。持僧伽胝及以衣缽。若食若飲若啖若嘗正知而住。由是名為于村邑等如法行時正知而住。若行若住若坐若臥。若習覺寤若語若默若解勞睡正知而住。由是名為于其住處如法住時正知而住。如是應知已廣分別正知而住。
復云何知此中略義。謂於行時有五種業。于其住時有五種業。行時住時正知而住有四種業。如是名為正知而住。所有略義云何。行時有五種業。一者身業。二者眼業。三者一切支節業。四者衣缽業。五者飲食業。如是名為行時五業。謂若說言若往若還。此言顯示行時身業。若復說言若睹若瞻。此言顯示行時眼業。若復說言若屈若申。此言顯示行時一切支節業。若復說言持僧伽胝及以衣缽。此言顯示行時衣缽業。若復說言若食若飲若啖若嘗。此言顯示行時飲食業。云何名為住時五業。一者身業。二者語業。三者意業。四者晝業。五者夜業。謂若說言若行若住若坐。此言顯示住時身業。若復說言若語。此言顯示住時語業。若復說言若臥若
【現代漢語翻譯】 現代漢語譯本：軌則：用袈裟遮蔽身體，在僻靜的地方。短暫地睡眠休息，使各種疲勞和睡意都消除。這叫做正知而住。先後次第：指行走時和居住時。又對於善法，先前沒有趣入，內心發起精進，如理作意，與妙慧共同執行，這叫做正知。就是這正知，行走時、居住時，一切都能成就，沒有絲毫減少。這叫做正知而住。應當知道，這裡面，無論是去還是回，無論是看還是望，無論是彎曲還是伸展，拿著僧伽胝（Sanghati，袈裟）以及衣缽，無論是吃還是喝，無論是咀嚼還是品嚐，都要正知而住。因此叫做在村莊等地方如法行走時正知而住。無論是行走、居住、坐著、躺著，無論是學習覺悟、說話、沉默、解除疲勞和睡意，都要正知而住。因此叫做在居住的地方如法居住時正知而住。應當這樣理解已經廣泛分別的正知而住。
又如何知道這裡面的簡略意義？指行走時有五種行為，居住時有五種行為，行走時和居住時正知而住有四種行為。這叫做正知而住。所有的簡略意義是什麼呢？行走時有五種行為：一是身業，二是眼業，三是一切肢體業，四是衣缽業，五是飲食業。這叫做行走時的五種行為。如果說去或者回，這句話顯示行走時的身業。如果又說看或者望，這句話顯示行走時的眼業。如果又說彎曲或者伸展，這句話顯示行走時的一切肢體業。如果又說拿著僧伽胝（Sanghati，袈裟）以及衣缽，這句話顯示行走時的衣缽業。如果又說吃或者喝，咀嚼或者品嚐，這句話顯示行走時的飲食業。什麼叫做居住時的五種行為？一是身業，二是語業，三是意業，四是晝業，五是夜業。如果說行走、居住、坐著，這句話顯示居住時的身業。如果又說說話，這句話顯示居住時的語業。如果又說躺著、
【English Translation】 English version: Rules: Covering the body with the Sanghati (Sanghati, outer robe) in a secluded place. Briefly resting and sleeping, eliminating all fatigue and drowsiness. This is called 'dwelling with right knowledge'. Sequential order: refers to the time of walking and the time of dwelling. Furthermore, regarding virtuous qualities, previously not entered into, the mind initiates diligence, appropriate attention, and wisdom working together, this is called right knowledge. This very right knowledge, whether walking or dwelling, accomplishes everything without any reduction. This is called 'dwelling with right knowledge'. It should be known that in this, whether going or returning, whether looking or gazing, whether bending or stretching, holding the Sanghati (Sanghati, outer robe) and the bowl, whether eating or drinking, whether chewing or tasting, one should dwell with right knowledge. Therefore, it is called 'dwelling with right knowledge' when walking lawfully in villages and so on. Whether walking, dwelling, sitting, or lying down, whether learning awakening, speaking, being silent, or relieving fatigue and drowsiness, one should dwell with right knowledge. Therefore, it is called 'dwelling with right knowledge' when dwelling lawfully in one's dwelling place. One should understand in this way the extensively explained 'dwelling with right knowledge'.
Furthermore, how to know the concise meaning in this? It means that there are five kinds of actions when walking, five kinds of actions when dwelling, and four kinds of actions when dwelling with right knowledge during walking and dwelling. This is called 'dwelling with right knowledge'. What is the concise meaning of all this? There are five kinds of actions when walking: first, bodily action; second, eye action; third, all limb actions; fourth, robe and bowl action; fifth, food and drink action. These are called the five actions when walking. If it is said 'going or returning', this statement shows the bodily action when walking. If it is said 'looking or gazing', this statement shows the eye action when walking. If it is said 'bending or stretching', this statement shows all the limb actions when walking. If it is said 'holding the Sanghati (Sanghati, outer robe) and the bowl', this statement shows the robe and bowl action when walking. If it is said 'eating or drinking, chewing or tasting', this statement shows the food and drink action when walking. What are the five kinds of actions when dwelling? First, bodily action; second, verbal action; third, mental action; fourth, daytime action; fifth, nighttime action. If it is said 'walking, dwelling, sitting', this statement shows the bodily action when dwelling. If it is said 'speaking', this statement shows the verbal action when dwelling. If it is said 'lying down,'
默若解勞睡。此言顯示住時意業。若復說言若習覺寤。此言顯示住時晝業夜業身業語業。又若臥者。此言顯示住時夜業。當知是名住時五業。云何名為行時住時正知而住所有四業。謂初依彼行業住業起如是業。即于彼業安守正念不放逸住。當知此業正念所攝不放逸攝。若於是事是處是時。如量如理如其品類所應作者。即於此事此處此時。如量如理如其品類正知而作。彼由如是正知作故。于現法中無罪無犯。無有惡作無變無悔。于當來世亦無有罪。身壞死後不墮惡趣。不生一切那落迦中。為得未得積習資糧。
如是名為正知而住。所有略義前廣分別。今此略義一切總名正知而住。
瑜伽師地論卷第二十四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二十五
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三初瑜伽處出離地第三之四
云何名善友性。謂八因緣故。應知一切種圓滿善友性。何等為八。謂如有一安住禁戒。具足多聞。能有所證。性多哀愍心無厭倦。善能堪忍無有怖畏語具圓滿。云何名為安住禁戒。謂安住具戒善能守護別解律儀。如前廣說。樂沙門性樂婆羅門性。為自調伏為自寂靜。為自涅槃修行正行。如是名為安住禁戒。云何名
【現代漢語翻譯】 現代漢語譯本： 『默若解勞睡』，這句話顯示了安住時的意業（Manas-karma，心理活動）。如果進一步說『如果習慣於覺醒』，這句話顯示了安住時的晝業、夜業、身業（Kaya-karma，身體活動）、語業（Vak-karma，語言活動）。又如果說『臥者』，這句話顯示了安住時的夜業。應當知道，這被稱為安住時的五業。 什麼叫做在行走時、安住時保持正知而住的所有四種行為？ 也就是最初依靠那些行業、住業而生起這樣的行為，就在那些行為上安守正念，不放逸地安住。應當知道，這種行為是被正念所攝持，被不放逸所攝持的。如果在某件事、某個地方、某個時間，按照適當的量、適當的道理、按照其品類所應該做的，就在這件事、這個地方、這個時間，按照適當的量、適當的道理、按照其品類正確地去做。由於像這樣正知地去做，所以在現世中沒有罪過、沒有違犯，沒有惡作、沒有變卦、沒有後悔，在未來的世間也沒有罪過，身壞死後不會墮入惡趣，不會生在一切那落迦（Naraka，地獄）中，是爲了獲得未曾獲得的、積累修習的資糧。 像這樣就叫做正知而住。所有略說的意義，前面已經廣為分別。現在這些略說的意義，全部總稱為正知而住。
《瑜伽師地論》卷第二十四 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第二十五
彌勒菩薩說
三藏法師玄奘奉 詔譯 本地分中聲聞地第十三初瑜伽處出離地第三之四
什麼叫做善友性（Kalyāṇa-mittatā，善友的品質）？ 通過八種因緣，應當知道一切種類的圓滿善友性。哪八種呢？ 也就是如果有一個人安住于禁戒，具足多聞，能夠有所證悟，天性多有哀愍之心，沒有厭倦，善於堪忍，沒有怖畏，語言具備圓滿。什麼叫做安住于禁戒？ 也就是安住于具足戒，善於守護別解脫律儀（Prātimokṣa，戒律），如前面廣說。樂於沙門性（Śrāmaṇa，出家修行者），樂於婆羅門性（Brāhmaṇa，婆羅門），爲了自我調伏，爲了自我寂靜，爲了自我涅槃（Nirvana，寂滅），修行正行。像這樣就叫做安住于禁戒。什麼叫做
【English Translation】 English version: 'Silent, resting, relieving fatigue, sleeping,' this phrase shows the mental karma (Manas-karma) when abiding. If it is further said, 'If accustomed to wakefulness,' this phrase shows the day karma, night karma, body karma (Kaya-karma), and speech karma (Vak-karma) when abiding. Furthermore, if it is said, 'The one who is lying down,' this phrase shows the night karma when abiding. It should be known that these are called the five karmas when abiding. What are the four actions of abiding with right knowledge while walking and abiding? That is, initially, relying on those occupational karmas and abiding karmas, such actions arise. Then, one firmly maintains mindfulness of those actions and abides without negligence. It should be known that these actions are encompassed by mindfulness and encompassed by non-negligence. If, in a certain matter, place, or time, according to the appropriate measure, appropriate reason, and according to its category, what should be done, then in that matter, place, and time, one correctly does it according to the appropriate measure, appropriate reason, and according to its category. Because of doing it with such right knowledge, in the present life, there is no fault, no transgression, no remorse, no change of mind, and no regret. In the future life, there is also no fault. After the destruction of the body and death, one will not fall into evil destinies and will not be born in any Naraka (hells). It is for the sake of obtaining what has not yet been obtained and accumulating the provisions of practice. Thus, it is called abiding with right knowledge. All the abbreviated meanings have been extensively explained earlier. Now, all these abbreviated meanings are collectively called abiding with right knowledge.
Yogācārabhūmi-śāstra, Volume 24 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Volume 25
Said by Bodhisattva Maitreya
Translated by Tripiṭaka Master Xuanzang under Imperial Order From the Śrāvakabhūmi in the Local Section, the Thirteenth Initial Yoga Practice, the Third of Four on the Departure Ground
What is called the nature of a good friend (Kalyāṇa-mittatā)? It should be known that the complete nature of a good friend is due to eight causes. What are the eight? That is, if someone abides in precepts, is endowed with extensive learning, is capable of realization, is naturally compassionate, is without weariness, is good at enduring, is without fear, and is complete in speech. What is called abiding in precepts? That is, abiding in complete precepts, being good at guarding the Prātimokṣa (moral discipline), as explained extensively earlier. Delighting in the nature of a Śrāmaṇa (ascetic), delighting in the nature of a Brāhmaṇa (priest), practicing the right conduct for self-taming, for self-pacification, and for self-Nirvana. This is called abiding in precepts. What is called
為具足多聞。謂若有法宣說開示。初中后善文義巧妙。獨一圓滿清白梵行。于如是類眾多妙法能善受持。言善通利。意善尋思。見善通達。如是名為具足多聞。云何名為能有所證。謂能證得勝無常想無常苦想。苦無我想厭逆食想。一切世間不可樂想有過患想。斷想離想。滅想死想。不凈想青瘀想。膿爛想破壞想。膀脹想啖食想。血涂想離散想。骨鎖想觀察空想。復能證得最初靜慮。第二靜慮。第三靜慮。第四靜慮空無邊處。識無邊處。無所有處。最後非想非非想處。又能證得慈悲喜捨。或預流果。或一來果。或不還果。或神境通。或宿住通。或天耳通。或死生通。或心差別通。或阿羅漢。具八解脫靜慮等定。有大堪能具大勢力。能善為他現三神變教授教誡。三神變者。一神力神變。二記說神變。三教導神變。如是名為能有所證。云何名為為性哀愍。謂於他所常起悲憐。樂與其義。樂與其利。樂與其樂。樂與猗觸。樂與安隱。如是名為為性哀愍。云何名為心無厭倦。謂善能示現善能教導。善能贊勵善能慶慰。處於四眾宣說正法不辭勞倦。翹勤無墮起發圓滿。為性好樂發勤精進。如是名為心無厭倦。云何名為善能堪忍。謂罵不報罵瞋不報瞋。打不報打弄不報弄。堪耐椎杵。于諸逼迫縛錄禁閉捶打毀辱迫脅斫截眾苦事中。自
【現代漢語翻譯】 現代漢語譯本 爲了具備充足的聞法，指的是如果有人宣說開示佛法，其開端、中間和結尾都很好，文辭和意義都很巧妙，是獨一無二、圓滿清凈的梵行。對於這類眾多微妙的佛法，能夠很好地接受和保持，能夠很好地通達和理解，內心能夠很好地思考，見解能夠很好地通達。這叫做具備充足的聞法。 什麼叫做能夠有所證悟？指的是能夠證得殊勝的無常想、無常苦想、苦無我想、厭惡食物想、一切世間不可喜樂想、有過患想、斷滅想、遠離想、寂滅想、死亡想、不凈想、青瘀想、膿爛想、破壞想、膨脹想、被啃食想、血涂想、離散想、骨鎖想，以及觀察空性的想法。又能夠證得最初的禪定（最初靜慮），第二禪定（第二靜慮），第三禪定（第三靜慮），第四禪定（第四靜慮），空無邊處定（空無邊處），識無邊處定（識無邊處），無所有處定（無所有處），以及最後的非想非非想處定（非想非非想處）。又能證得慈悲喜捨四無量心。或者證得預流果（Sotapanna）。或者證得一來果（Sakadagami）。或者證得不還果（Anagami）。或者證得神通（神境通），或者證得宿命通（宿住通），或者證得天耳通（天耳通），或者證得天眼通（死生通），或者證得心通（心差別通），或者證得阿羅漢果（阿羅漢），具備八解脫的禪定等等。有很大的能力，具備很大的勢力，能夠很好地為他人示現三種神變，教授和教誡。三種神變是：一、神力神變（神力神變），二、記說神變（記說神變），三、教導神變（教導神變）。這叫做能夠有所證悟。 什麼叫做天性慈悲憐憫？指的是對於他人常常生起悲憫之心，樂於給予他們利益，樂於給予他們快樂，樂於給予他們安樂，樂於給予他們依靠和接觸，樂於給予他們安穩。這叫做天性慈悲憐憫。 什麼叫做內心沒有厭倦？指的是善於示現，善於教導，善於讚揚鼓勵，善於慶賀安慰，在四眾弟子中宣說正法而不辭勞苦，勤奮努力而不懈怠，發起和圓滿善行，天性愛好並勤奮精進。這叫做內心沒有厭倦。 什麼叫做善於忍耐？指的是被謾罵不還罵，被嗔恨不還嗔，被打不還打，被戲弄不還戲弄，能夠忍受椎打，對於各種逼迫、捆綁、監禁、捶打、毀辱、威脅、砍斫等眾多的痛苦事情，能夠忍受。
【English Translation】 English version To be fully endowed with learning means that if someone expounds and reveals the Dharma, which is good in the beginning, middle, and end, with skillful words and meanings, being unique, complete, pure, and practicing the Brahmacharya (pure conduct). Regarding such numerous wonderful Dharmas, one is able to receive and uphold them well, understand and comprehend them well, contemplate them well in the mind, and penetrate them well in understanding. This is called being fully endowed with learning. What is called being able to attain something? It refers to being able to attain the superior thought of impermanence (anitya-samjna), the thought of impermanence as suffering (duhkha-samjna), the thought of no-self in suffering (duhkha-anatma-samjna), the thought of aversion to food (pratikula-ahara-samjna), the thought of the unenjoyableness of all worldly things (sarva-loka-anabhirati-samjna), the thought of faults (adinava-samjna), the thought of cessation (nirodha-samjna), the thought of detachment (viraga-samjna), the thought of extinction (nirvana-samjna), the thought of death (marana-samjna), the thought of impurity (asubha-samjna), the thought of bluish discoloration (vinilaka-samjna), the thought of festering (vipuyaka-samjna), the thought of disintegration (vicchidaka-samjna), the thought of bloating (uddhumataka-samjna), the thought of being eaten (khaditaka-samjna), the thought of being smeared with blood (lohitaka-samjna), the thought of being scattered (vikhayitaka-samjna), the thought of a skeleton (asthi-samjna), and the thought of observing emptiness (sunyata-samjna). Furthermore, one is able to attain the first dhyana (initial meditative absorption) (prathama-dhyana), the second dhyana (second meditative absorption) (dvitiya-dhyana), the third dhyana (third meditative absorption) (trtiya-dhyana), the fourth dhyana (fourth meditative absorption) (caturtha-dhyana), the sphere of infinite space (akasanantyayatana), the sphere of infinite consciousness (vijnananantyayatana), the sphere of nothingness (akimcanyayatana), and finally, the sphere of neither perception nor non-perception (naivasamjnanasamjnatayatana). Moreover, one is able to attain loving-kindness (maitri), compassion (karuna), joy (mudita), and equanimity (upeksa). Or attain the fruit of Stream-enterer (Sotapanna). Or attain the fruit of Once-returner (Sakadagami). Or attain the fruit of Non-returner (Anagami). Or attain supernormal powers (abhijna) (神境通), or attain the knowledge of past lives (purva-nivasabhijnana) (宿住通), or attain the divine ear (divya-srotra) (天耳通), or attain the divine eye (divya-caksu) (死生通), or attain the knowledge of the minds of others (para-citta-jnana) (心差別通), or attain the state of Arhat (阿羅漢), possessing the samadhis (meditative stabilizations) of the eight liberations (八解脫). Having great ability and great power, one is able to skillfully manifest the three kinds of miracles (trini pratiharyani) for others, teaching and instructing. The three kinds of miracles are: 1. the miracle of power (rddhi-pratiharya) (神力神變), 2. the miracle of mind-reading (adesana-pratiharya) (記說神變), and 3. the miracle of instruction (anusasani-pratiharya) (教導神變). This is called being able to attain something. What is called being compassionate by nature? It refers to constantly arising compassion for others, being happy to give them benefit, being happy to give them happiness, being happy to give them comfort, being happy to give them support and contact, and being happy to give them peace. This is called being compassionate by nature. What is called having no weariness in mind? It refers to being good at demonstrating, being good at teaching, being good at praising and encouraging, being good at congratulating and comforting, speaking the true Dharma among the four assemblies (bhiksu, bhiksuni, upasaka, upasika) without fatigue, diligently striving without falling, initiating and perfecting good deeds, and being naturally fond of and diligently striving forward. This is called having no weariness in mind. What is called being good at enduring? It refers to not retaliating when cursed, not retaliating when angered, not retaliating when struck, not retaliating when mocked, being able to endure pounding, and being able to endure various oppressions, bindings, imprisonments, beatings, insults, threats, cuttings, and numerous painful matters.
推己過以業異熟為所依趣。終不於他發生憤恚。亦不懷恨隨眠不捨。如是雖遭輕陵毀辱。而其本性都無變改。唯常于彼思為義利。又能堪忍寒熱飢渴蚊虻。風日蛇蝎惡觸。他所幹犯磣毒語言。身內所生猛利堅勁。辛楚切心奪命苦受。為性堪忍能有容納。如是名為善能堪忍。云何名為無有怖畏。謂處大眾說正法時。心無怯劣聲無戰掉辯無誤失。終不由彼怯懼因緣為諸怖畏之所逼切。腋不流汗身毛不豎。如是名為無有怖畏。云何名為語具圓滿。謂彼成就最上首語極美妙語。甚顯了語易悟解語。樂欲聞語無違逆語。無所依語無邊際語。如是名為語具圓滿。言詞巧妙。成就如是八種因緣。善能諫舉善作憶念。善能教授善能教誡。善說正法。云何名為善能諫舉。謂若有餘于增上戒毀犯尸羅。于增上軌毀犯軌則。由見聞疑能正諫。舉真實不以虛妄。應時不以非時。饒益不以衰損。柔軟不以粗獷。善友不以憎嫉。如是名為善能諫舉。云何名為善作憶念。謂令憶念先所犯罪或法或義。云何名為令其憶念先所犯罪。謂若有餘先起毀犯而不能憶。善作方便令彼憶念。告言長老。曾於某處某事某時。毀犯如是如是色類。如是名為令其憶念先所犯罪。云何名為令憶念法。謂若有餘于先所聞所受正法獨處思念。所謂契經應頌記別廣說如前。彼若不
【現代漢語翻譯】 現代漢語譯本： 將過錯歸於自己，認為這是由業的異熟（vipāka，果報）所導致的。最終不會對他人生起憤怒，也不會懷有怨恨，讓這種情緒持續存在。即使遭受輕視和侮辱，他的本性也不會改變。總是想著如何為對方帶來利益。並且能夠忍受寒冷、炎熱、飢餓、乾渴、蚊蟲、風吹日曬、蛇蝎的叮咬以及惡劣的觸感。能夠忍受他人冒犯性的、惡毒的語言，以及自身內部產生的劇烈、強烈、辛辣、刺痛內心、奪取生命的痛苦感受。他的本性是能夠忍受和包容這些。這被稱為善於忍耐（kṣānti）。 什麼叫做沒有怖畏（abhaya）？指的是在大眾之中宣講正法時，內心沒有怯懦，聲音沒有顫抖，辯才沒有錯誤。最終不會因為怯懼的緣故而被各種怖畏所逼迫，腋下不會流汗，身上的毛髮不會豎立。這被稱為沒有怖畏。 什麼叫做語言圓滿（vāk-paripūrṇa）？指的是他成就了最上首的語言、極其美妙的語言、非常清晰明瞭的語言、容易理解的語言、令人樂意聽聞的語言、沒有違逆的語言、沒有依賴的語言、沒有邊際的語言。這被稱為語言圓滿。言辭巧妙，成就了這八種因緣，善於勸諫，善於提醒，善於教授，善於教誡，善於宣說正法。 什麼叫做善於勸諫（avadāna-kuśala）？指的是如果有人在增上戒（adhiśīla，更高的戒律）方面違犯了戒律（śīla），在增上軌（adhiśikṣā，更高的修習）方面違犯了軌則（śikṣā），通過見聞疑能夠正確地勸諫，陳述真實情況而不是虛假的，應該在適當的時候而不是不適當的時候，爲了利益而不是爲了損害，用柔和的態度而不是粗暴的態度，作為善友而不是帶著憎恨和嫉妒。這被稱為善於勸諫。 什麼叫做善於提醒（smṛti-kuśala）？指的是使人回憶起先前所犯的錯誤，無論是關於法（dharma）還是關於義（artha）。什麼叫做使人回憶起先前所犯的錯誤？指的是如果有人先前犯了錯誤而不能回憶起來，善巧地採取方法使他回憶起來，告訴他說：『長老，您曾經在某處、某事、某時，犯了如此這般的錯誤。』這被稱為使人回憶起先前所犯的錯誤。 什麼叫做使人憶念法？指的是如果有人對於先前所聽聞、所接受的正法獨自思念，也就是契經（sūtra）、應頌（geya）、記別（vyākaraṇa）、廣說（vaipulya）等等，如同前面所說的那樣。如果他不能...
【English Translation】 English version: He attributes his own faults to the ripening of karma (vipāka). Ultimately, he does not generate anger towards others, nor does he harbor resentment, allowing such emotions to persist. Even when subjected to contempt and humiliation, his fundamental nature remains unchanged. He always contemplates how to bring benefit to others. Furthermore, he is able to endure cold, heat, hunger, thirst, mosquitoes, wind, sun, snakes, scorpions, and unpleasant tactile sensations. He can withstand the offensive and malicious language of others, as well as the intense, sharp, pungent, heart-piercing, and life-threatening painful sensations that arise within himself. His nature is to be able to endure and accommodate these. This is called skillful endurance (kṣānti). What is meant by being without fear (abhaya)? It refers to when one is expounding the Dharma in a large assembly, one's mind is without timidity, one's voice does not tremble, and one's eloquence is without error. Ultimately, one is not overwhelmed by various fears due to timidity, one's armpits do not sweat, and the hairs on one's body do not stand on end. This is called being without fear. What is meant by complete speech (vāk-paripūrṇa)? It refers to one who has achieved the most excellent speech, extremely beautiful speech, very clear and distinct speech, easily understood speech, speech that people are happy to hear, speech that is not contradictory, speech that is not dependent, and speech that is limitless. This is called complete speech. Skillful in language, having achieved these eight causes, one is skilled in admonishing, skilled in reminding, skilled in teaching, and skilled in instructing, skilled in expounding the Dharma. What is meant by skillful in admonishing (avadāna-kuśala)? It refers to if someone violates the precepts (śīla) regarding higher morality (adhiśīla), or violates the rules (śikṣā) regarding higher training (adhiśikṣā), one is able to correctly admonish based on what is seen, heard, or suspected, stating the truth and not falsehoods, at the appropriate time and not at the inappropriate time, for benefit and not for harm, with a gentle attitude and not a harsh attitude, as a good friend and not with hatred and jealousy. This is called skillful in admonishing. What is meant by skillful in reminding (smṛti-kuśala)? It refers to causing someone to remember previous offenses, whether concerning the Dharma or concerning the meaning (artha). What is meant by causing someone to remember previous offenses? It refers to if someone has previously committed an offense and is unable to remember it, one skillfully employs methods to cause them to remember, saying: 'Elder, you once, in such and such a place, concerning such and such a matter, at such and such a time, committed such and such an offense.' This is called causing someone to remember previous offenses. What is meant by causing someone to remember the Dharma? It refers to if someone contemplates alone on the Dharma that they have previously heard and received, that is, the sūtras, geyas, vyākaraṇas, vaipulyas, and so on, as mentioned before. If they are unable to...
憶令其憶念。或複稱述授與令憶。或興請問詰難令憶。如是名為令憶念法。云何名為令憶念義。謂若有餘于先所聞所受正義。有所忘失為作憶念。宣說開示令新令顯。又若有善能引義利能引梵行久時所作久時所說。彼若忘失亦令憶念。如是名為善作憶念。云何名為善能教授。謂于遠離寂靜瑜伽作意止觀。時時隨順教授而轉。時時宣說與彼相應無倒言論。所謂能趣心離障蓋甚可愛樂。尸羅言論等持言論。聖慧言論解脫言論。解脫智見言論少欲言論。喜足言論永斷言論。離欲言論寂滅言論。損減言論無雜言論。隨順緣性緣起言論。如是名為善能教授。云何名為善能教誡。謂于大師所說聖教。能以正法以毗奈耶平等教誨。或軌範師或親教師或同法者。或余尊重等尊重者。如實知彼隨於一處違越毀犯。便於時時如法呵責。治罰驅擯令其調伏。既調伏已如法平等受諸利養。和同曉悟收斂攝受。于所應作及不應作。為令現行不現行故。于其積習及不積習。教導教誨。如是名為善能教誡。云何名為善說正法。謂於時時能善宣說初時所作無倒言論。所謂施論戒論生天之論。于諸欲中能廣開示過患出離清凈品法。又於時時宣說超勝四種聖諦相應言論。所謂苦論集論滅論道論。為諸有情得成熟故。為諸有情得清凈故。為令正法得久住故。宣
【現代漢語翻譯】 現代漢語譯本 如何使人憶念？或者重複陳述，授予（知識）使人憶念；或者發起請問、詰難使人憶念。這叫做使人憶念的方法。什麼叫做使人憶念的意義？就是如果有人對於先前所聽聞、所接受的正法要義有所忘失，就為他憶念，宣說開示，使之重新顯明。又如果有人善於引導義利，善於引導梵行，對於長久時間所作、長久時間所說的（內容）有所忘失，也使他憶念。這叫做善於使人憶念。 什麼叫做善於教授？就是在遠離喧囂、寂靜之處，對於瑜伽作意、止觀，時時隨順教授而轉。時時宣說與此相應的無倒言論，也就是能夠使心遠離障礙、覆蓋，非常可愛樂的尸羅（戒律）言論、等持（禪定）言論、聖慧（智慧）言論、解脫言論、解脫知見言論、少欲言論、喜足言論、永斷（煩惱）言論、離欲言論、寂滅言論、損減（貪嗔癡）言論、無雜（染污）言論、隨順緣性緣起（因果關係）的言論。這叫做善於教授。 什麼叫做善於教誡？就是對於大師（佛陀）所說的聖教，能夠以正法、以毗奈耶（戒律）平等地教誨，或者軌範師（行為導師），或者親教師（直接授業的老師），或者同修道友，或者其他尊重者、同等尊重者。如實地知道他們在某一處違越、毀犯（戒律），就於適當時機如法地呵責，懲罰、驅逐，使他們調伏。既已調伏，就如法平等地接受各種利養，和睦同心，曉悟（佛理），收斂（身心），攝受（他人）。對於應該做的和不應該做的，爲了使（善行）現行，（惡行）不現行，對於他們已經積習的和沒有積習的（行為），教導教誨。這叫做善於教誡。 什麼叫做善說正法？就是在適當時機能夠善於宣說最初所作的無倒言論，也就是施論（佈施的言論）、戒論（持戒的言論）、生天之論（關於生天的言論），對於各種慾望，能夠廣泛開示其過患、出離（的方法）、清凈品法（清凈的修行方法）。又在適當時機宣說超勝的四種聖諦相應的言論，也就是苦論（關於苦的言論）、集論（關於苦的起因的言論）、滅論（關於苦的止息的言論）、道論（關於滅苦之道的言論），爲了使各種有情得到成熟，爲了使各種有情得到清凈，爲了使正法得以長久住世，宣說（正法）。
【English Translation】 English version How to cause recollection? Either by repeatedly stating and imparting (knowledge) to cause recollection; or by initiating inquiries and challenges to cause recollection. This is called the method of causing recollection. What is called the meaning of causing recollection? It means that if someone has forgotten the correct meaning of what they have previously heard and received, one should cause them to recollect, expounding and revealing it to make it new and clear. Furthermore, if someone is skilled at guiding towards benefit and virtue, skilled at guiding towards pure conduct, and has forgotten what they have done or said for a long time, one should also cause them to recollect. This is called being skilled at causing recollection. What is called being skilled at teaching? It means that in a secluded and quiet place, regarding yoga practice, calming the mind, and contemplation, one should constantly teach in accordance with these practices. One should constantly expound faultless speech that is in accordance with these practices, that is, speech that can lead the mind away from obstacles and coverings, and is very pleasing, such as speech on morality (Śīla), concentration (Samādhi), sacred wisdom (Prajñā), liberation, the knowledge and vision of liberation, few desires, contentment, complete cutting off (of afflictions), detachment, tranquility, reduction (of greed, hatred, and delusion), non-contamination, and speech that accords with the nature of dependent origination (Pratītyasamutpāda). This is called being skilled at teaching. What is called being skilled at admonishing? It means that regarding the sacred teachings spoken by the Master (Buddha), one can equally teach with the correct Dharma and the Vinaya (discipline), whether it be a preceptor (Upādhyāya), a teacher (Ācārya), a fellow practitioner, or other respected individuals or those who are equally respected. If one truly knows that they have transgressed or violated (the precepts) in a certain place, one should at the appropriate time rightfully rebuke, punish, and expel them to subdue them. Once they are subdued, one should rightfully and equally receive various benefits, be harmonious and understanding, awaken (to the Dharma), restrain (the body and mind), and embrace (others). Regarding what should be done and what should not be done, in order to make (good deeds) manifest and (bad deeds) not manifest, one should guide and instruct them regarding their accumulated habits and non-accumulated habits. This is called being skilled at admonishing. What is called skillfully expounding the correct Dharma? It means that at the appropriate time, one can skillfully expound the faultless speech made at the beginning, that is, speech on giving (Dāna), speech on morality (Śīla), speech on the realms of heavens, and regarding various desires, one can widely reveal their faults, the means of liberation, and pure practices. Furthermore, at the appropriate time, one should expound speech that corresponds to the surpassing Four Noble Truths, that is, speech on suffering (Duḥkha), speech on the origin of suffering (Samudaya), speech on the cessation of suffering (Nirodha), and speech on the path to the cessation of suffering (Mārga), in order to mature all sentient beings, in order to purify all sentient beings, and in order to make the correct Dharma abide for a long time, one should expound (the Dharma).
說相應助伴。隨順清亮。有用相稱。應順名句文身所有言論。又此言論應時而發殷重。漸次相續俱有令其欣慶。令其愛樂。令其歡喜。令其勇悍。無所訶擯。相應助伴。無亂如法稱順眾會。有慈憐心。有利益心。有哀愍心。不依利養恭敬讚頌。不自高舉。不陵蔑他。如是名為善說正法。由彼成就如是八支。於時時間善能諫舉善作憶念。善能教授。善能教誡。善說正法。是故說彼名為善友。如是廣辯善友性已。
復云何知此中略義。謂若善友心善稠密為性哀愍。最初于彼樂為利益。樂為安樂。又即於此利益安樂。如實了知。無有顛倒離顛倒見。又即於此利益安樂。有大勢力方便善巧。能令積集能令引發。又即於此利益安樂。翹勤無墮起發圓滿。為性好樂發勤精進。當知由此四因緣故攝一切種。總略圓滿善知識性。如是名為此善友性所有略義。
若前所說廣分別義。若此所說所有略義。一切總說為善友性。
云何名為聞思正法。謂正法者。若佛世尊若佛弟子。正士正至正善丈夫。宣說開顯分別照了。此復云何。所謂契經應頌記別廣說如前。十二分教是名正法。云何契經。謂薄伽梵于彼彼方所。為彼彼所化有情。依彼彼所化諸行差別。宣說無量蘊相應語處相應語。緣起相應語食相應語。諦相應語界相應語
【現代漢語翻譯】 現代漢語譯本： 說相應的助伴。隨順清亮。有用且相稱。應順名句文身（namo-jù-wén-shēn，指佛經中的名句）所有言論。而且這些言論應時而發，殷切鄭重，漸次相續，都能令聽者欣喜，令聽者愛樂，令聽者歡喜，令聽者勇猛精進，沒有絲毫訶責擯棄。相應的助伴，不混亂，如法，稱順大眾，有慈悲憐憫之心，有利益眾生之心，有哀愍之心，不依賴利養、恭敬和讚頌，不自我抬高，不輕蔑他人。這樣就叫做善說正法。由於他成就了這樣的八支功德，所以能時時善於勸諫，善於提醒，善於教授，善於教誡，善說正法。因此說他是善友。以上是廣泛地辨析善友的性質。
又如何瞭解這其中的簡略含義呢？就是說，善友的心地善良而稠密，以哀愍為本性，最初就樂於為他人帶來利益，樂於為他人帶來安樂。而且對於這種利益和安樂，能夠如實了知，沒有顛倒，遠離顛倒見。而且對於這種利益和安樂，有強大的勢力和方便善巧，能夠使之積聚，能夠使之引發。而且對於這種利益和安樂，勤奮而不懈怠，發起圓滿，以喜愛發勤精進為本性。應當知道，由於這四個因緣的緣故，能夠總攝一切種類，總括而圓滿地體現善知識的性質。這就叫做善友性質的簡略含義。
前面所說的廣分別義，和這裡所說的簡略義，一切總合起來，就是善友的性質。
什麼叫做聽聞和思考正法呢？所謂正法，就是佛世尊或者佛的弟子，正直之士，真正到達彼岸者，真正善良的丈夫，所宣說、開顯、分別和照亮的。這又是什麼呢？就是所謂的契經（qì-jīng，佛經的散文部分），應頌（yìng-sòng，佛經中與散文對應的偈頌），記別（jì-bié，對未來事件的預言），廣說如前所述的十二分教（shí-èr-fēn-jiào，佛經的十二種分類）。這就叫做正法。什麼是契經呢？就是薄伽梵（bó-qié-fàn，佛的稱號，意為『世尊』）在各個地方，為各個所化有情，依據各個所化眾生的不同根器，所宣說的無量蘊相應語，處相應語，緣起相應語，食相應語，諦相應語，界相應語。
【English Translation】 English version: Speaking with appropriate companions, in accordance with clarity, usefully and fittingly. Accordant with all speech that aligns with the names, phrases, and body of the teachings (namo-jù-wén-shēn, referring to the phrases in Buddhist scriptures). Moreover, this speech should be timely, earnest, and gradually continuous, bringing joy, delight, happiness, and courage to others, without any condemnation or rejection. Appropriate companions, without confusion, in accordance with the Dharma, in harmony with the assembly, possessing compassion, a desire to benefit others, and empathy, not relying on gain, respect, or praise, not exalting oneself, nor belittling others. This is called speaking the True Dharma well. Because they have accomplished these eight qualities, they are able to skillfully advise, remind, teach, and admonish at all times, and speak the True Dharma well. Therefore, they are called good friends. The above is an extensive explanation of the nature of a good friend.
Furthermore, how can we understand the concise meaning within this? It means that a good friend's mind is kind and dense, with compassion as its nature, initially delighting in bringing benefit and happiness to others. Moreover, regarding this benefit and happiness, they truly understand it without delusion, free from deluded views. Furthermore, regarding this benefit and happiness, they possess great power and skillful means to accumulate and initiate it. Furthermore, regarding this benefit and happiness, they are diligent and unflagging, initiating and perfecting it, with a nature of delighting in effort and diligent progress. It should be known that due to these four causes, they can encompass all kinds, comprehensively and completely embodying the qualities of a virtuous spiritual friend. This is called the concise meaning of the nature of a good friend.
The aforementioned extensive explanation and the concise meaning described here, taken together, constitute the nature of a good friend.
What is called hearing and contemplating the True Dharma? The True Dharma is that which is proclaimed, revealed, distinguished, and illuminated by the Buddha, the Buddha's disciples, righteous individuals, those who have truly reached the other shore, and truly virtuous individuals. What is this? It is the so-called Sutras (qì-jīng, the prose part of Buddhist scriptures), Gathas (yìng-sòng, verses corresponding to the prose in Buddhist scriptures), Predictions (jì-bié, predictions of future events), and the twelve divisions of teachings (shí-èr-fēn-jiào, the twelve categories of Buddhist scriptures) as previously described. This is called the True Dharma. What are the Sutras? They are the countless words spoken by the Bhagavan (bó-qié-fàn, a title of the Buddha, meaning 'World Honored One') in various places, for various beings to be transformed, according to the different capacities of those beings, concerning the aggregates, the sense bases, dependent origination, food, the Four Noble Truths, and the realms.
。聲聞乘相應語獨覺乘相應語。如來乘相應語念住正斷神足根力覺支道支等相應語。不凈息念諸學證凈等相應語。結集如來正法藏者。攝聚如是種種聖語。為令聖教久住世故。以諸美妙名句文身。如其所應次第安布次第結集。謂能貫穿縫綴種種能引義利。能引梵行。真善妙義。是名契經。云何應頌。謂于中間或於最後宣說伽他。或復宣說未了義經。是名應頌。云何記別。謂於是中記別弟子命過已后當生等事。或復宣說已了義經。是名記別。云何諷頌。謂非直說是結句說。或作二句或作三句或作四句或作五句或作六句等。是名諷頌。云何自說。謂於是中不顯能請補特伽羅名字種姓。為令當來正法久住聖教久住。不請而說。是名自說。云何因緣。謂於是中顯示能請補特伽羅名字種姓。因請而說。及諸所有毗奈耶相應有因有緣別解脫經。是名因緣。云何譬喻。謂於是中有譬喻說。由譬喻故本義明凈。是名譬喻。云何本事。謂諸所有宿世相應事義言教。是名本事。云何本生。謂於是中宣說世尊在過去世彼彼方分。若死若生行菩薩行行難行行。是名本生。云何方廣。謂於是中廣說一切諸菩薩道。為令修證阿耨多羅三藐三菩提十力無畏無障智等一切功德。是名方廣。云何希法。謂於是中宣說諸佛諸佛弟子比丘比丘尼。式叉摩那。勞
【現代漢語翻譯】 現代漢語譯本：與聲聞乘（Śrāvakayāna，聽聞佛陀教誨而修行的乘）相應的言語，與獨覺乘（Pratyekabuddhayāna，不依賴他人教導，獨自悟道的乘）相應的言語，與如來乘（Tathāgatayāna，即大乘，以成佛為目標的乘）相應的言語，與念住（smṛtyupasthāna，四念住，觀身不凈、觀受是苦、觀心無常、觀法無我）、正斷（samyakprahāṇa，四正斷，已生惡令斷滅、未生惡令不生、已生善令增長、未生善令生起）、神足（ṛddhipāda，四神足，欲神足、勤神足、心神足、觀神足）、根（indriya，五根，信根、精進根、念根、定根、慧根）、力（bala，五力，信力、精進力、念力、定力、慧力）、覺支（bodhyaṅga，七覺支，念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、行舍覺支）、道支（mārgaṅga，八正道，正見、正思惟、正語、正業、正命、正精進、正念、正定）等相應的言語，與不凈觀、息念、諸學（śikṣā，戒定慧三學）、證凈（prasāda，對三寶的信心和清凈）等相應的言語。結集如來正法藏的人們，收集這些種種神聖的言語，爲了使聖教長久住世，用各種美妙的名句文辭來修飾，按照它們應有的順序安排、次第結集。所謂能夠貫穿縫綴種種能夠引生義利、能夠引生梵行（brahmacarya，清凈的行為），真實善良美妙的意義，這叫做契經（sūtra，佛經）。 什麼是應頌（geya）？就是在中間或者最後宣說伽陀（gāthā，偈頌），或者宣說意義未完全明瞭的經典，這叫做應頌。 什麼是記別（vyākaraṇa）？就是在這裡面記述區別弟子命終之後將要往生何處等事情，或者宣說意義已經明瞭的經典，這叫做記別。 什麼是諷頌（udāna）？就是不直接說，而是用總結性的句子來說，或者用兩句、三句、四句、五句、六句等來說，這叫做諷頌。 什麼是自說（ityuktaka）？就是在這裡面不顯示能夠請問佛陀的人的名字和種姓，爲了使未來的正法長久住世、聖教長久住世，不經請求而自己宣說，這叫做自說。 什麼是因緣（nidāna）？就是在這裡面顯示能夠請問佛陀的人的名字和種姓，因為請求而宣說，以及所有與毗奈耶（vinaya，戒律）相應的、有因有緣的別解脫經（prātimokṣa，戒經），這叫做因緣。 什麼是譬喻（avadāna）？就是在這裡面用譬喻來說明，因為譬喻的緣故，原本的意義更加明凈，這叫做譬喻。 什麼是本事（itivṛttaka）？就是所有與過去世相應的事義言教，這叫做本事。 什麼是本生（jātaka）？就是在這裡面宣說世尊在過去世的各個地方，或死或生，行菩薩行，行難行之行，這叫做本生。 什麼是方廣（vaipulya）？就是在這裡面廣泛宣說一切諸菩薩道，爲了使人修證阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），十力（daśabala，如來十力）、無畏（vaiśāradya，四無畏）、無障智等一切功德，這叫做方廣。 什麼是希法（adbhutadharma）？就是在這裡面宣說諸佛、諸佛弟子、比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、式叉摩那（śikṣamāṇā，學戒女）的功德。
【English Translation】 English version: Language corresponding to the Śrāvakayāna (the vehicle of those who hear the Buddha's teachings and practice), language corresponding to the Pratyekabuddhayāna (the vehicle of those who attain enlightenment independently, without relying on the teachings of others), language corresponding to the Tathāgatayāna (the vehicle of the Tathāgata, i.e., the Mahāyāna, the vehicle with the goal of becoming a Buddha), language corresponding to the smṛtyupasthāna (the four foundations of mindfulness: contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena), samyakprahāṇa (the four right efforts: to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to cultivate wholesome states that have not yet arisen, and to maintain wholesome states that have arisen), ṛddhipāda (the four bases of spiritual power: zeal, effort, mind, and investigation), indriya (the five faculties: faith, effort, mindfulness, concentration, and wisdom), bala (the five powers: faith, effort, mindfulness, concentration, and wisdom), bodhyaṅga (the seven factors of enlightenment: mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), mārgaṅga (the eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and other corresponding language; language corresponding to the contemplation of impurity, mindfulness of breathing, śikṣā (the three trainings: morality, concentration, and wisdom), prasāda (faith and purity towards the Three Jewels), and so on. Those who compile the treasury of the Tathāgata's true Dharma gather these various sacred languages, and in order to make the holy teachings last long in the world, they adorn them with various beautiful names, phrases, and literary embellishments, arranging and compiling them in the appropriate order. That which can penetrate and connect various things that can lead to benefit and welfare, that can lead to brahmacarya (pure conduct), and that is truly good and wonderful in meaning, is called a sūtra (scripture). What is geya (that which should be sung)? It is when gāthās (verses) are proclaimed in the middle or at the end, or when scriptures whose meaning is not yet fully clear are proclaimed; this is called geya. What is vyākaraṇa (prediction)? It is when the future rebirth of disciples after their death is recorded and distinguished, or when scriptures whose meaning is already clear are proclaimed; this is called vyākaraṇa. What is udāna (spontaneous utterance)? It is when something is not said directly, but is said with concluding sentences, or with two, three, four, five, or six lines, etc.; this is called udāna. What is ityuktaka (thus said)? It is when the name and lineage of the person who is able to ask the Buddha are not revealed, and in order to make the true Dharma and the holy teachings last long in the future, it is spoken without being requested; this is called ityuktaka. What is nidāna (cause)? It is when the name and lineage of the person who is able to ask the Buddha are revealed, and it is spoken because of a request, as well as all prātimokṣa (precepts) that are in accordance with the vinaya (discipline) and have causes and conditions; this is called nidāna. What is avadāna (parable)? It is when something is explained using parables, and because of the parables, the original meaning becomes clearer; this is called avadāna. What is itivṛttaka (story of the past)? It is all the teachings of events and meanings that correspond to past lives; this is called itivṛttaka. What is jātaka (birth story)? It is when the World-Honored One's past lives in various places, whether dying or being born, practicing the bodhisattva path, and practicing difficult practices, are proclaimed; this is called jātaka. What is vaipulya (extensive)? It is when all the bodhisattva paths are extensively proclaimed, in order to enable people to cultivate and realize anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), daśabala (the ten powers of the Tathāgata), vaiśāradya (the four fearlessnesses), unobstructed wisdom, and all other merits; this is called vaipulya. What is adbhutadharma (amazing thing)? It is when the virtues of the Buddhas, the disciples of the Buddhas, bhikṣu (monks), bhikṣuṇī (nuns), and śikṣamāṇā (novice nuns) are proclaimed.
策男勞策女。近事男近事女等。若共不共勝於其餘勝諸世間。同意所許甚奇希有最勝功德。是名希法。云何論議。所謂一切摩呾履迦阿毗達磨。研究甚深素呾纜義。宣暢一切契經宗要。是名論議。如是所說十二分教。三藏所攝。謂或有素怛纜藏攝。或有毗奈耶藏攝。或有阿毗達磨藏攝。當知此中若說契經應頌。記別諷頌。自說譬喻。本事本生。方廣希法。是名素怛纜藏。若說因緣是名毗奈耶藏。若說論議是名阿毗達磨藏。是故如是十二分教。三藏所攝。如是一切正士正至正善丈夫共所宣說。故名正法。
聽聞此故名聞正法。此復云何。謂如有一或受持素呾纜。或受持毗奈耶。或受持阿毗達磨。或受持素怛纜及毗奈耶。或受持素怛纜及阿毗達磨。或受持毗奈耶及阿毗達磨。或具受持素怛纜毗奈耶阿毗達磨。
如是一切名聞正法。此聞正法復有二種。一聞其文。二聞其義。
云何思正法。謂如有一即如所聞所信正法。獨處空閑遠離六種不應思處。謂思議我思議有情思議世間。思議有情業。果異熟。思議靜慮者靜慮境界。思議諸佛諸佛境界。
但正思惟所有諸法自相共相。如是思惟復有二種。一者以算數行相。善巧方便算計諸法。二者以稱量行相。依正道理觀察諸法功德過失。謂若思惟諸蘊相應所
【現代漢語翻譯】 現代漢語譯本： 『策男勞策女』（在家男居士和在家女居士）。『近事男近事女』（已受五戒的男居士和女居士）等。如果共同或不共同地行持，勝過其餘的，勝過諸世間（的福德）。同意並認可這是非常奇特稀有且最殊勝的功德，這被稱為『希法』（未曾有法）。 什麼是『論議』？ 也就是一切『摩呾履迦』（本母，論藏的根本），『阿毗達磨』（論藏）。深入研究『素呾纜』（經藏）的意義，宣揚一切『契經』（佛經）的宗旨要義，這被稱為『論議』。 像這樣所說的『十二分教』（佛經的十二種分類），被『三藏』（經藏、律藏、論藏）所包含。 也就是，或者被『素怛纜藏』（經藏）所包含，或者被『毗奈耶藏』（律藏）所包含，或者被『阿毗達磨藏』（論藏）所包含。應當知道，這裡面如果說到『契經』（佛經）、『應頌』（應頌體的經文）、『記別』（授記）、『諷頌』（諷誦體的經文）、『自說』（佛自說的經文）、『譬喻』（以譬喻說明佛法的經文）、『本事』（敘述佛和弟子過去世的行業的經文）、『本生』（敘述佛前生的故事的經文）、『方廣』（廣說深奧佛理的經文）、『希法』（未曾有法），這被稱為『素怛纜藏』（經藏）。如果說到因緣，這被稱為『毗奈耶藏』（律藏）。如果說到論議，這被稱為『阿毗達磨藏』（論藏）。因此，像這樣的『十二分教』（佛經的十二種分類），被『三藏』（經藏、律藏、論藏）所包含。像這樣的一切都是正直之士、真正到達彼岸者、真正善良的丈夫共同宣說的，所以被稱為『正法』。 聽聞這些的緣故，被稱為聽聞『正法』。這又是什麼呢？ 也就是，比如有一個人，或者受持『素呾纜』（經藏），或者受持『毗奈耶』（律藏），或者受持『阿毗達磨』（論藏），或者受持『素呾纜』（經藏）和『毗奈耶』（律藏），或者受持『素呾纜』（經藏）和『阿毗達磨』（論藏），或者受持『毗奈耶』（律藏）和『阿毗達磨』（論藏），或者完全受持『素呾纜』（經藏）、『毗奈耶』（律藏）、『阿毗達磨』（論藏）。 像這樣的一切被稱為聽聞『正法』。這聽聞『正法』又有兩種：一是聽聞它的文字，二是聽聞它的意義。 什麼是『思正法』？ 也就是，比如有一個人，就如他所聽聞、所相信的『正法』，獨自處於空閑之處，遠離六種不應該思慮的地方。也就是，思議我，思議有情（眾生），思議世間，思議有情（眾生）的業果異熟，思議靜慮者（禪定者）的靜慮境界，思議諸佛和諸佛的境界。 只是如實地思惟所有諸法的自相和共相。像這樣思惟又有兩種：一是以算數的方式，巧妙方便地計算諸法；二是以稱量的方式，依據正確的道理觀察諸法的功德和過失。也就是，如果思惟諸蘊（五蘊）相應所
【English Translation】 English version: 'Cenanlao Cenanlu' (male and female lay devotees). 'Jinshinan Jinshinu' (male and female lay devotees who have taken the five precepts), etc. If they practice together or separately, it surpasses the rest and surpasses all worldly (merits). Agreeing and acknowledging that this is a very strange, rare, and most supreme merit is called 'Xifa' (unprecedented Dharma). What is 'Lunyi' (discussion)? That is, all 'Matelujia' (Matrika, the basis of the Abhidharma), 'Abhidharma' (Abhidharma). Deeply studying the meaning of 'Sutelan' (Sutra Pitaka), proclaiming the main points of all 'Qijing' (Sutras), this is called 'Lunyi' (discussion). The 'Twelve Divisions of Teachings' (twelve categories of Buddhist scriptures) spoken in this way are contained in the 'Three Pitakas' (Sutra Pitaka, Vinaya Pitaka, Abhidharma Pitaka). That is, either contained in the 'Sutelan Pitaka' (Sutra Pitaka), or contained in the 'Vinaya Pitaka' (Vinaya Pitaka), or contained in the 'Abhidharma Pitaka' (Abhidharma Pitaka). It should be known that if 'Qijing' (Sutras), 'Yingsong' (Gatha-style scriptures), 'Jibie' (prophecies), 'Fengsong' (chanting-style scriptures), 'Zishuo' (scriptures spoken by the Buddha himself), 'Piyu' (scriptures explaining the Dharma with metaphors), 'Benshi' (scriptures narrating the past deeds of the Buddha and his disciples), 'Bensheng' (scriptures narrating the past lives of the Buddha), 'Fangguang' (scriptures extensively explaining profound Buddhist principles), 'Xifa' (unprecedented Dharma) are mentioned here, this is called 'Sutelan Pitaka' (Sutra Pitaka). If causes and conditions are mentioned, this is called 'Vinaya Pitaka' (Vinaya Pitaka). If discussions are mentioned, this is called 'Abhidharma Pitaka' (Abhidharma Pitaka). Therefore, the 'Twelve Divisions of Teachings' (twelve categories of Buddhist scriptures) like this are contained in the 'Three Pitakas' (Sutra Pitaka, Vinaya Pitaka, Abhidharma Pitaka). All of this is jointly proclaimed by upright people, those who have truly reached the other shore, and truly good men, so it is called 'Zhengfa' (Right Dharma). Hearing these is called hearing the 'Zhengfa' (Right Dharma). What is this again? That is, for example, there is a person who either upholds the 'Sutelan' (Sutra Pitaka), or upholds the 'Vinaya' (Vinaya Pitaka), or upholds the 'Abhidharma' (Abhidharma Pitaka), or upholds the 'Sutelan' (Sutra Pitaka) and the 'Vinaya' (Vinaya Pitaka), or upholds the 'Sutelan' (Sutra Pitaka) and the 'Abhidharma' (Abhidharma Pitaka), or upholds the 'Vinaya' (Vinaya Pitaka) and the 'Abhidharma' (Abhidharma Pitaka), or completely upholds the 'Sutelan' (Sutra Pitaka), 'Vinaya' (Vinaya Pitaka), and 'Abhidharma' (Abhidharma Pitaka). All of this is called hearing the 'Zhengfa' (Right Dharma). This hearing of the 'Zhengfa' (Right Dharma) has two types: one is hearing its words, and the other is hearing its meaning. What is 'Si Zhengfa' (thinking about the Right Dharma)? That is, for example, there is a person who, just as he has heard and believed in the 'Zhengfa' (Right Dharma), dwells alone in a secluded place, away from the six places where one should not contemplate. That is, contemplating the self, contemplating sentient beings, contemplating the world, contemplating the karmic results and maturation of sentient beings, contemplating the meditative states of those in meditation, contemplating the realms of the Buddhas and the realms of the Buddhas. Only truly contemplating the self-characteristics and common characteristics of all dharmas. There are two types of contemplation like this: one is to calculate the dharmas skillfully and conveniently by means of arithmetic; the other is to observe the merits and faults of the dharmas according to correct principles by means of weighing. That is, if contemplating the aggregates (five aggregates) corresponding to what
有言教。若復思惟如前所說所餘隨一所有言教。皆由如是二種行相方便思惟。此復云何。謂言色者。即十色處及墮法處所攝眾色。是名色蘊。所言受者。即三種受。是名受蘊。所言想者。即六想身。是名想蘊。所言行者。即六思身等。是名行蘊。所言識者。即六識身等。是名識蘊。如是名為以算數行相思惟諸蘊相應言教。或復由此算數行相。別別思惟展轉差別當知即有無量差別。云何以稱量行相。依正道理思惟諸蘊相應言教。謂依四道理無倒觀察。何等為四。一觀待道理。二作用道理。三證成道理。四法爾道理。云何名為觀待道理。謂略說有二種觀待。一生起觀待。二施設觀待。生起觀待者。謂由諸因諸緣勢力生起諸蘊。此蘊生起要當觀待諸因諸緣。施設觀待者。謂由名身句身文身。施設諸蘊。此蘊施設要當觀待名句文身。是名于蘊生起觀待施設觀待。即此生起觀待施設觀待。生起諸蘊施設諸蘊。說名道理瑜伽方便。是故說為觀待道理。云何名為作用道理。謂諸蘊生已由自緣故。有自作用各各差別。謂眼能見色耳能聞聲。鼻能嗅香舌能嘗味。身能覺觸意能了法。色為眼境為眼所行。乃至法為意境為意所行。或復所餘如是等類。于彼彼法別別作用當知亦爾。即此諸法各別作用。所有道理瑜伽方便。皆說名為作用道理。云
【現代漢語翻譯】 現代漢語譯本： 還有言教。如果進一步思惟如前所說其餘任何一種言教，都是通過這兩種行相方便來思惟的。這又是怎樣的呢？所謂『言色』，就是指十色處（眼、耳、鼻、舌、身、色、聲、香、味、觸）以及屬於法處所包含的各種色法，這被稱為色蘊。所謂『言受』，就是指三種受（苦受、樂受、不苦不樂受），這被稱為受蘊。所謂『言想』，就是指六想身（眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想），這被稱為想蘊。所謂『言行』，就是指六思身等（眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思），這被稱為行蘊。所謂『言識』，就是指六識身等（眼識、耳識、鼻識、舌識、身識、意識），這被稱為識蘊。這樣就叫做以算數行相思惟與諸蘊相應的言教。或者進一步，通過這種算數行相，分別思惟它們輾轉的差別，應當知道其中有無量的差別。 如何以稱量行相，依據正確的道理思惟與諸蘊相應的言教呢？就是依據四種道理無顛倒地觀察。哪四種呢？一是觀待道理，二是作用道理，三是證成道理，四是法爾道理。 什麼叫做觀待道理呢？簡略地說，有兩種觀待：一生起觀待，二是施設觀待。生起觀待是指，由各種因緣的力量生起諸蘊。這些蘊的生起，一定要觀待各種因緣。施設觀待是指，通過名身、句身、文身來施設諸蘊。這些蘊的施設，一定要觀待名句文身。這就是對於蘊的生起觀待和施設觀待。這種生起觀待和施設觀待，生起諸蘊和施設諸蘊，被稱為道理的瑜伽方便。所以說它是觀待道理。 什麼叫做作用道理呢？是指諸蘊產生后，由於各自的因緣，有各自不同的作用。比如，眼能見色，耳能聞聲，鼻能嗅香，舌能嘗味，身能覺觸，意能了法。色是眼所見的境界，是眼所行的範圍，乃至法是意所見的境界，是意所行的範圍。或者其餘像這樣的情況，對於那些不同的法，它們各自的作用也應當知道是這樣的。這些法各自的作用，其中所包含的道理和瑜伽方便，都叫做作用道理。
【English Translation】 English version: There are also verbal teachings. If one further contemplates any of the remaining verbal teachings as previously described, it is through these two aspects of skillful means that one contemplates. What is this like? 'Verbal form' refers to the ten sense bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and the various forms included in the dharma base, which are called the 'form aggregate' (rupa-skandha). 'Verbal feeling' refers to the three kinds of feeling (pleasant, unpleasant, and neutral), which are called the 'feeling aggregate' (vedana-skandha). 'Verbal perception' refers to the six bodies of perception (perception arising from eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact), which are called the 'perception aggregate' (samjna-skandha). 'Verbal volition' refers to the six bodies of volition, and so on (volition arising from eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact), which are called the 'volition aggregate' (samskara-skandha). 'Verbal consciousness' refers to the six bodies of consciousness, and so on (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), which are called the 'consciousness aggregate' (vijnana-skandha). This is called contemplating the verbal teachings corresponding to the aggregates through the aspect of calculation. Or further, through this aspect of calculation, separately contemplating their mutually transforming differences, one should know that there are immeasurable differences. How does one contemplate the verbal teachings corresponding to the aggregates through the aspect of measurement, based on correct reasoning? It is through observing without inversion based on the four kinds of reasoning. What are the four? First, the reasoning of dependence; second, the reasoning of function; third, the reasoning of proof; and fourth, the reasoning of suchness. What is called the reasoning of dependence? Briefly, there are two kinds of dependence: dependence on arising and dependence on designation. Dependence on arising refers to the arising of the aggregates through the power of various causes and conditions. The arising of these aggregates must depend on various causes and conditions. Dependence on designation refers to the designation of the aggregates through name-body, sentence-body, and word-body. The designation of these aggregates must depend on name-sentence-word-body. This is the dependence on arising and dependence on designation for the aggregates. This dependence on arising and dependence on designation, the arising of the aggregates and the designation of the aggregates, is called the yoga-means of reasoning. Therefore, it is called the reasoning of dependence. What is called the reasoning of function? It refers to the fact that after the aggregates arise, due to their own conditions, they have their own distinct functions. For example, the eye can see form, the ear can hear sound, the nose can smell scent, the tongue can taste flavor, the body can feel touch, and the mind can cognize dharma. Form is the object of the eye, the range of the eye's activity, and so on, until dharma is the object of the mind, the range of the mind's activity. Or, for other similar cases, one should also know that the respective functions of those different dharmas are like this. The reasoning and yoga-means contained within the respective functions of these dharmas are all called the reasoning of function.
何名為證成道理。謂一切蘊皆是無常。眾緣所生苦空無我。由三量故如實觀察。謂由至教量故由現量故。由比量故。由此三量證驗道理。諸有智者心正執受安置成立。謂一切蘊皆無常性眾緣生性。苦性空性。及無我性。如是等名證成道理。云何名為法爾道理。謂何因緣故即彼諸蘊。如是種類。諸器世間。如是安布。何因緣故地堅為相水濕為相。火暖為相風用輕動以為其相。何因緣故諸蘊無常諸法無我涅槃寂靜。何因緣故色變壞相受領納相。想等了相行造作相。識了別相。由彼諸法本性應爾。自性應爾。法性應爾。即此法爾說名道理瑜伽方便。或即如是或異如是或非如是。一切皆以法爾為依。一切皆歸法爾道理。令心安住令心曉了。如是名為法爾道理。如是名為依四道理。
觀察諸蘊相應言教。如由算數行相及稱量行相。觀察諸蘊相應言教。如是即由二種行相。觀察其餘所有言教。如是總名審正觀察。思惟一切所說正法。如是名為聞思正法。
云何無障。謂此無障略有二種。一者依內。二者依外。我當先說依內外障。與彼相違當知即是二種無障。云何名依內障。謂如有一于其先世不曾修福。不修福故。不能時時獲得隨順資生眾具。所謂衣食諸坐臥具病緣醫藥及余什具。有猛利貪及長時貪。有猛利瞋及長時瞋
【現代漢語翻譯】 現代漢語譯本： 什麼叫做『證成道理』（pramanasiddha-yukti，通過 प्रमाण 證明的道理）？就是說，一切蘊（skandha，構成人身的五種要素，即色、受、想、行、識）都是無常的，由眾多因緣和合而生，其本質是苦、空、無我。通過三種量（pramana，認識事物的三種方法，即現量、比量、至教量）如實地觀察這些道理。這三種量分別是：至教量（agama-pramana，聖言量，佛經的教導），現量（pratyaksha-pramana，通過感官直接獲得的知識），比量（anumana-pramana，通過推理獲得的知識）。通過這三種量來驗證這些道理。那些有智慧的人，以正直的心接受、執持、安置和成立這些道理，即一切蘊都是無常的，由眾緣所生，其本質是苦、空、無我等等。這些就叫做『證成道理』。 什麼叫做『法爾道理』（svabhavasiddha-yukti，自然而然成立的道理）？就是說，因為什麼因緣，這些蘊（skandha）會以這樣的種類存在？器世間（bhajana-loka，眾生所居住的物質世界）會這樣安布？因為什麼因緣，地的特性是堅硬，水的特性是濕潤，火的特性是溫暖，風的特性是輕動？因為什麼因緣，諸蘊是無常的，諸法（dharma，一切事物和現象）是無我的，涅槃（nirvana，解脫生死輪迴的境界）是寂靜的？因為什麼因緣，色的特性是變壞，受的特性是領納，想的特性是了知，行的特性是造作，識的特性是了別？由於這些法的本性本來就應該是這樣，自性本來就應該是這樣，法性本來就應該是這樣。這種『法爾』（dharmata，事物本來的性質）就叫做道理、瑜伽（yoga，相應、結合）方便。或者就是這樣，或者不是這樣，或者既是這樣又不是這樣，一切都以『法爾』為依據，一切都歸於『法爾道理』，使心安住，使心明白。這就叫做『法爾道理』。以上就叫做『依四道理』（caturyukti，依靠四種道理）。 觀察諸蘊（skandha）相應的言教，就像通過算數（sankhya，計數）的行相以及稱量（parimana，衡量）的行相。觀察諸蘊相應的言教，就像通過這兩種行相。像這樣，通過兩種行相觀察其餘所有的言教。這些總的來說叫做『審正觀察』（samyak-pariksha，正確的觀察）。思惟一切所說的正法（saddharma，正確的佛法），這就叫做『聞思正法』（shruta-cinta，聽聞和思考正法）。 什麼叫做『無障』（anavaranata，沒有障礙）？這種『無障』略有二種：一是依內（adhyatmika，內在的），二是依外（bahya，外在的）。我先說依內的障礙，與這些障礙相反的，就是兩種『無障』。什麼叫做依內的障礙？比如有的人在前世沒有修福，因為沒有修福，所以不能時時獲得隨順生活的資生眾具（upadhi，生活必需品），比如衣服、食物、床鋪坐具、治病的醫藥以及其他的什物。有猛烈的貪慾以及長時間的貪慾，有猛烈的嗔恨以及長時間的嗔恨。
【English Translation】 English version: What is called 'reasoning that establishes the truth' (pramanasiddha-yukti)? It means that all skandhas (aggregates, the five components of a person: form, feeling, perception, mental formations, and consciousness) are impermanent, arising from various causes and conditions, and are essentially suffering, emptiness, and without self. These principles are observed truthfully through three pramanas (means of valid cognition): agama-pramana (scriptural authority, the teachings of the Buddha), pratyaksha-pramana (direct perception, knowledge gained through the senses), and anumana-pramana (inference, knowledge gained through reasoning). These three pramanas are used to verify these principles. Those who are wise accept, uphold, establish, and affirm these principles with a righteous mind, namely that all skandhas are impermanent, arise from causes and conditions, and are essentially suffering, empty, and without self, and so on. These are called 'reasoning that establishes the truth'. What is called 'natural reasoning' (svabhavasiddha-yukti)? It means, due to what causes and conditions do these skandhas exist in such forms? How is the bhajana-loka (receptacle world, the material world inhabited by beings) arranged in this way? Due to what causes and conditions is earth characterized by solidity, water by moisture, fire by warmth, and wind by lightness and movement? Due to what causes and conditions are the skandhas impermanent, all dharmas (phenomena, things) without self, and nirvana (liberation from the cycle of birth and death) peaceful? Due to what causes and conditions is form characterized by decay, feeling by experiencing, perception by cognition, mental formations by formation, and consciousness by discernment? Because the inherent nature of these dharmas should be like this, their self-nature should be like this, their dharma-nature should be like this. This 'dharmata' (suchness, the inherent nature of things) is called reasoning, yoga (union, correspondence) means. It is either like this, or not like this, or neither like this nor not like this; everything is based on 'dharmata', and everything returns to 'natural reasoning', allowing the mind to abide and understand. This is called 'natural reasoning'. The above is called 'relying on the four reasonings' (caturyukti). Observing the teachings corresponding to the skandhas (aggregates) is like observing through the aspect of sankhya (enumeration, counting) and the aspect of parimana (measurement, weighing). Observing the teachings corresponding to the skandhas is like observing through these two aspects. In this way, observing all other teachings through two aspects. These are collectively called 'correct examination' (samyak-pariksha). Contemplating all the spoken saddharma (true Dharma, the correct teachings of the Buddha), this is called 'hearing and contemplating the true Dharma' (shruta-cinta). What is called 'unobstructed' (anavaranata)? This 'unobstructed' is roughly of two types: one is adhyatmika (internal), and the other is bahya (external). I will first speak of internal obstacles, and the opposite of these obstacles are the two types of 'unobstructed'. What is called internal obstacles? For example, someone who has not cultivated merit in their past lives, and because they have not cultivated merit, they cannot always obtain the necessary requisites for life (upadhi), such as clothing, food, bedding, medicine for illness, and other necessities. They have intense greed and prolonged greed, intense hatred and prolonged hatred.
。有猛利癡及長時癡。或於先世積集造作多疾病業。由彼為因多諸疾病。或由現在行不平等。由是因緣風熱痰癊數數發動。或有宿食住在身中。或食粗重多事多業。多有所作多與眾會。樂著事業樂著語言。樂著睡眠樂著諠眾。樂相雜住樂著戲論。樂自舉恃掉亂放逸居止非處。如是等類應知一切名依內障。云何名依外障。謂如有一依不善士。由彼因緣不能時時獲得隨順教授教誡。或居惡處於此住處。若晝日分多有種種諠雜眾集諸變異事。若於夜分多有種種高聲大聲大眾諠雜。復有種種猛利辛楚風日惡觸。或有種種人及非人怖畏驚恐。如是等類應知一切名依外障。如是廣辯內外障已。
復云何知此中略義。謂於此中略有三障。一加行障。二遠離障。三寂靜障。云何加行障。謂若此障會遇現前。于諸善品所有加行。皆無堪能亦無勢力。此復云何。謂常疹疾困苦重病。風熱痰癊數數發動。或有宿食住在身中。或被蛇蝎百足蚰蜒之所蛆螫。或人非人之所逼惱。又不能得衣食臥具病緣醫藥及余什具。如是等類應知一切名加行障。云何遠離障。謂食粗重多事多業多有所作或樂事業。由此因緣愛樂種種所作事業。彼彼事中其心流散或樂語言。由此因緣雖于遠離斷寂靜修有所堪能有大勢力。然唯讀誦便生喜足或樂睡眠。由此因緣惛
【現代漢語翻譯】 現代漢語譯本：有強烈的愚癡以及長久的愚癡。或者在前世積累造作了許多導致疾病的業。由於這些原因，導致多種疾病。或者由於現在行為不平等，由於這些因緣，風、熱、痰等疾病頻繁發作。或者有積存的食物停留在身體中。或者飲食粗糙厚重，事務繁多，事業繁忙，經常參與聚會。喜歡執著於事業，喜歡執著于言語，喜歡執著于睡眠，喜歡執著于喧鬧的場所。喜歡與人雜居，喜歡執著於戲論，喜歡自我誇耀，心神不定，放縱散漫，居住在不適宜的地方。像這些情況，都應該知道是屬於內在的障礙。什麼叫做外在的障礙呢？比如，如果有人依附於不善良的人，由於這個原因，不能時常獲得順應正法的教授和教誡。或者居住在不好的地方，在這個住處，白天有很多喧鬧雜亂的聚會和各種變故發生。如果在夜晚，有很多高聲喧譁的大眾聚會。還有各種強烈辛辣的風、日等惡劣的觸感。或者有各種人和非人的怖畏和驚恐。像這些情況，都應該知道是屬於外在的障礙。像這樣廣泛地辨別了內在和外在的障礙之後。
再說說如何瞭解其中的簡略含義。這裡簡略地有三種障礙：一是加行障，二是遠離障，三是寂靜障。什麼是加行障呢？如果這種障礙出現，對於各種善行的修行，都沒有能力也沒有力量。這又是什麼呢？就是經常性的疾病，困苦的重病，風、熱、痰等疾病頻繁發作。或者有積存的食物停留在身體中。或者被蛇、蝎子、蜈蚣、蚰蜒等毒蟲咬傷。或者被人或非人逼迫惱亂。又不能得到衣服、食物、臥具、治病的藥物以及其他生活用品。像這些情況，都應該知道是屬於加行障。什麼是遠離障呢？就是飲食粗糙厚重，事務繁多，事業繁忙，或者喜歡事業。由於這些原因，喜愛各種各樣的事業，在這些事情中心神散亂。或者喜歡言語，由於這些原因，即使對於遠離喧囂、斷絕塵世的寂靜修行有能力有很大的力量，然而僅僅是讀誦經文就感到滿足。或者喜歡睡眠，由於這些因緣，昏沉
【English Translation】 English version: There are intense ignorance (Moha) and prolonged ignorance. Or, in previous lives, one has accumulated and created many karmas that lead to illness. Due to these causes, many diseases arise. Or due to present unequal conduct, because of these conditions, wind (Vata), heat (Pitta), phlegm (Kapha) and other diseases frequently occur. Or there is accumulated food remaining in the body. Or one eats rough and heavy food, has many affairs and much work, is often engaged in activities and gatherings. One enjoys attachment to work, enjoys attachment to speech, enjoys attachment to sleep, enjoys attachment to noisy places. One enjoys living in mixed company, enjoys attachment to frivolous talk, enjoys self-praise, is restless and unrestrained, and lives in unsuitable places. All such things should be known as internal obstacles. What are called external obstacles? For example, if someone relies on an unwholesome person, due to this reason, one cannot always receive teachings and instructions that accord with the Dharma. Or one lives in a bad place, in this dwelling, during the day there are many noisy and chaotic gatherings and various changes occurring. If at night, there are many loud and clamorous gatherings of people. There are also various intense, spicy, and harsh experiences of wind and sun. Or there are various fears and terrors from humans and non-humans. All such things should be known as external obstacles. Having thus extensively distinguished between internal and external obstacles.
Furthermore, how to understand the concise meaning of these? Here, briefly, there are three obstacles: first, the obstacle to exertion (Prayoga); second, the obstacle to seclusion (Viveka); third, the obstacle to tranquility (Shanti). What is the obstacle to exertion? If this obstacle arises, one has no ability or strength for any virtuous practice. What is this? It is constant illness, suffering from severe disease, frequent occurrence of wind (Vata), heat (Pitta), phlegm (Kapha) and other diseases. Or there is accumulated food remaining in the body. Or one is bitten by snakes, scorpions, centipedes, or millipedes. Or one is harassed and disturbed by humans or non-humans. Also, one cannot obtain clothing, food, bedding, medicine for illness, and other necessities. All such things should be known as the obstacle to exertion. What is the obstacle to seclusion? It is eating rough and heavy food, having many affairs and much work, or enjoying work. Due to these reasons, one loves various kinds of work, and one's mind is scattered in these activities. Or one enjoys speech, due to these reasons, even if one has the ability and great strength for secluded and quiet practice, one is content with merely reciting scriptures. Or one enjoys sleep, due to these conditions, drowsiness
沉睡眠常所纏繞。為性懈怠執睡為樂。執倚為樂執臥為樂。或樂諠眾。由此因緣樂與在家及出家眾。談說種種王論賊論。食論飲論。妙衣服論淫女巷論。諸國土論大人傳論。世間傳論大海傳論。如是等類能引無義。虛綺論中樂共談說抂度時日。又多愛樂數與眾會。彼彼事中令心散動。令心擾亂或樂雜住。由此因緣諸在家眾及出家眾。若未會遇思慕欲見。若已會遇不欲別離或樂戲論。由此因緣樂著世間種種戲論。于應趣向好樂前行。于遠離中喜舍善軛。如是等類眾多障法。應知一切名遠離障。若有此障會遇現前。難可舍離阿練若處山林曠野邊際臥具所有貪著。亦不能居阿練若處冢間樹下空閑靜室。云何寂靜障。謂寂靜者。即奢摩他毗缽舍那。有奢摩他障。有毗缽舍那障。云何奢摩他障。謂諸放逸及住非處。由放逸故或惛沉睡眠纏繞其心。或唯得奢摩他便生愛味。或於下劣性心樂趣入。或於闇昧性其心樂著。由住如是非處所故。人或非人諠雜擾亂。他所逼惱心外馳散。如是名為奢摩他障。當知此障能障寂靜。云何毗缽舍那障。謂樂自恃舉及以掉亂。樂自恃舉者。謂如有一作是思惟。我生高族凈信出家非為下劣。諸餘比丘則不如是。由此因緣自高自舉陵蔑於他。如是我生富族凈信出家非為貧匱。我具妙色喜見端嚴多聞聞持。
【現代漢語翻譯】 現代漢語譯本： 經常被沉睡纏繞，天性懈怠，以睡覺為樂，喜歡倚靠，喜歡躺臥，或者喜歡喧鬧的人群。因為這些原因，喜歡和在家眾以及出家眾談論各種各樣的國王的議論、盜賊的議論、飲食的議論、精美衣服的議論、**巷裡的議論、各個國家的議論、大人物的傳記議論、世間的傳聞議論、大海的傳聞議論等等，這些都能引向沒有意義的虛假綺麗的言論，喜歡在其中談說，白白浪費時間。又非常喜歡多次參與聚會，在那些事情中讓心散亂，讓心擾亂，或者喜歡雜亂地居住。因為這些原因，對於在家眾和出家眾，如果還沒有遇到，就思慕想要見到；如果已經遇到，就不想分別離開。或者喜歡戲論，因為這些原因，喜歡執著於世間各種各樣的戲論，對於應該趣向的（事情）喜歡向前，對於遠離（戲論）卻高興地捨棄好的軛（約束）。像這些等等眾多的障礙法，應當知道一切都叫做遠離的障礙。如果有了這種障礙出現在面前，就難以捨棄阿練若處（遠離人煙的處所），對於山林、曠野、邊際的臥具產生貪著，也不能居住在阿練若處、墳墓間、樹下、空閑的靜室。什麼是寂靜的障礙呢？所謂的寂靜，就是奢摩他（止）和毗缽舍那（觀）。有奢摩他的障礙，有毗缽舍那的障礙。什麼是奢摩他的障礙呢？就是各種放逸以及住在不適當的地方。由於放逸的緣故，或者被昏沉睡眠纏繞內心，或者僅僅得到奢摩他就產生愛戀和品味，或者對於下劣的性質內心感到樂趣，或者對於闇昧的性質內心感到執著。由於住在像這樣不適當的處所的緣故，人或者非人喧鬧擾亂，被他人逼迫惱亂，內心向外馳散。像這樣就叫做奢摩他的障礙。應當知道這種障礙能夠障礙寂靜。什麼是毗缽舍那的障礙呢？就是喜歡自我恃舉以及掉舉散亂。喜歡自我恃舉，就是說，比如有的人這樣思惟：『我出生在高貴的家族，以清凈的信心出家，不是因為低劣的原因，其他的比丘就不如我。』因為這些原因，就自我抬高，輕視別人。像我出生在富有的家族，以清凈的信心出家，不是因為貧窮困乏。我具有美好的容貌，令人喜見，端正莊嚴，博學多聞，記憶力強。
【English Translation】 English version: One is constantly entangled by drowsiness. By nature, one is lazy and takes pleasure in sleeping, leaning, and lying down. Or one enjoys noisy crowds. Due to these causes, one enjoys discussing various topics with laypeople and monastics, such as discussions about kings, thieves, food, drink, fine clothing, alleys, various countries, biographies of great people, worldly rumors, and rumors of the great ocean. Such things lead to meaningless and frivolous talk, and one enjoys engaging in such discussions, wasting time in vain. Furthermore, one is very fond of frequently attending gatherings, causing the mind to be scattered and disturbed by those events, or one enjoys living in mixed company. Due to these causes, one longs to see laypeople and monastics whom one has not yet met, and one does not want to part from those whom one has already met. Or one enjoys frivolous talk. Due to these causes, one is attached to various worldly amusements. One is eager to advance towards what one should be approaching, and one gladly abandons the good yoke (restraint) of distancing oneself (from amusements). All such numerous obstructing factors should be known as obstacles to seclusion. If such obstacles are present, it is difficult to abandon the wilderness (aranya), and one becomes attached to the bedding in forests, open fields, and remote places. One is also unable to dwell in wildernesses, graveyards, under trees, or in quiet, secluded rooms. What are the obstacles to tranquility? Tranquility refers to shamatha (calm abiding) and vipashyana (insight). There are obstacles to shamatha and obstacles to vipashyana. What are the obstacles to shamatha? They are various forms of negligence and dwelling in inappropriate places. Due to negligence, one's mind is either entangled by drowsiness and sleep, or one merely attains shamatha and then develops a fondness for it, or one takes pleasure in inferior states of mind, or one becomes attached to obscure states of mind. Due to dwelling in such inappropriate places, one is disturbed by the noise of humans or non-humans, harassed by others, and one's mind wanders outward. This is called an obstacle to shamatha. It should be known that this obstacle can obstruct tranquility. What are the obstacles to vipashyana? They are the enjoyment of self-reliance and agitation. The enjoyment of self-reliance means that one thinks, 'I was born into a noble family and ordained with pure faith, not for inferior reasons. Other bhikkhus are not like me.' Due to these reasons, one becomes arrogant and looks down on others. 'I was born into a wealthy family and ordained with pure faith, not because of poverty or destitution. I have a beautiful appearance, am pleasing to see, and am upright and dignified, learned and knowledgeable.'
其聞積集善巧言詞語具圓滿。諸餘比丘則不如是。由此因緣自高自舉陵蔑於他。彼由如是自高舉故。諸有比丘耆年多智積修梵行。不能時時恭敬請問。彼諸比丘亦不時時為其開發未開發處。為其顯了未顯了處。亦不為其殷到精懇以慧通達甚深句義。方便開示乃至令其智見清凈。如是名為樂自恃舉毗缽舍那障。又如有一唯得少分下劣智見安隱而住。彼由如是少分下劣智見安住。便自高舉。自高舉故。便生喜足更不上求。是名樂自恃舉所住毗缽舍那障。言掉亂者。謂如有一根不寂靜。諸根掉亂諸根囂舉。於一切時惡思所思惡說所說惡作所作。不能安住思惟諸法。不能堅固思惟諸法。由此因緣毗缽舍那不能圓滿。不得清凈。是名掉亂毗缽舍那障。如是二法障奢摩他。謂多放逸及住非處二法。能障毗缽舍那。謂樂自恃舉及以掉亂。如是若奢摩他障若毗缽舍那障。總名寂靜障。如是名為障之略義。
即此略義及前廣辨。總略為一說名為障。此障相違當知無障。謂即此障無性遠離。不合不會說名無障。
云何惠舍。謂若佈施其性無罪為莊嚴心為助伴心。為資瑜伽為得上義而修佈施。是名惠舍。
問誰能施。誰所施。用何施何相施。云何施何故施。由此因緣施性無罪。答誰能施者。謂施者施主是名能施。云何施者
【現代漢語翻譯】 現代漢語譯本：他們聽聞、積累、善於言辭，語句圓滿，其他比丘則不如他們。因此，他們就自高自大，輕視他人。由於這樣自高自大，那些年長、有智慧、積累修行梵行的比丘，他們不能時時恭敬請問。那些比丘也不時時為他們開發未開發之處，為他們顯了未顯了之處，也不為他們慇勤懇切地用智慧通達甚深句義，方便開示，乃至令他們的智見清凈。這叫做樂於自恃自誇，是毗缽舍那（Vipassanā，內觀）的障礙。又如有人只得到少分下劣的智見，就安穩地住在其中。他們由於這樣安住于少分下劣的智見，便自高自大。由於自高自大，便生喜足，不再向上追求。這叫做樂於自恃自誇所住之處，是毗缽舍那的障礙。說到掉亂，就是說如果有人根不寂靜，諸根掉亂，諸根囂舉，於一切時惡思所思，惡說所說，惡作所作，不能安住思惟諸法，不能堅固思惟諸法。由於這個因緣，毗缽舍那不能圓滿，不得清凈。這叫做掉亂，是毗缽舍那的障礙。像這樣，兩種法障礙奢摩他（Śamatha，止），就是多放逸和住在不適當的地方。兩種法能障礙毗缽舍那，就是樂於自恃自誇以及掉亂。像這樣，無論是奢摩他的障礙還是毗缽舍那的障礙，總的來說都叫做寂靜的障礙。這叫做障礙的簡略意義。 即此簡略意義以及前面廣為辨析的意義，總括起來說叫做障礙。與此障礙相反的，應當知道就是無障礙。就是說此障礙的自性是空性的、遠離的，不合不聚，這叫做無障礙。 什麼是惠舍？就是說如果佈施的性質是無罪的，爲了莊嚴心，爲了助伴心，爲了資助瑜伽，爲了得到上義而修佈施，這叫做惠舍。 問：誰能施？施給誰？用什麼施？什麼相的施？如何施？為何施？由於這些因緣，施的性質才是無罪的。答：誰能施，就是說施者、施主，這叫做能施。如何施呢？
【English Translation】 English version: They have heard much, accumulated knowledge, are skilled in speech, and their words are complete and perfect. Other Bhikkhus (monks) are not like that. Because of this, they become arrogant and look down on others. Because of such arrogance, those Bhikkhus who are old, wise, and have accumulated the practice of Brahmacarya (celibacy/holy life) are not able to respectfully ask questions at all times. Those Bhikkhus also do not at all times develop what has not been developed for them, reveal what has not been revealed for them, nor do they diligently and earnestly use wisdom to understand the profound meaning of sentences, skillfully explain, and even purify their wisdom and insight. This is called delighting in self-reliance and self-praise, which is an obstacle to Vipassanā (insight meditation). Furthermore, if someone only obtains a small portion of inferior wisdom and insight and dwells in it comfortably. Because they dwell in such a small portion of inferior wisdom and insight, they become arrogant. Because of arrogance, they become content and no longer seek further. This is called delighting in self-reliance and self-praise in one's dwelling, which is an obstacle to Vipassanā. Speaking of distraction, it means that if someone's senses are not tranquil, the senses are distracted, the senses are agitated, at all times thinking evil thoughts, speaking evil words, doing evil deeds, unable to abide in contemplating the Dharmas (teachings), unable to firmly contemplate the Dharmas. Because of this cause, Vipassanā cannot be perfected and cannot be purified. This is called distraction, which is an obstacle to Vipassanā. Like this, two things obstruct Śamatha (tranquility meditation), which are excessive negligence and dwelling in an inappropriate place. Two things can obstruct Vipassanā, which are delighting in self-reliance and self-praise, as well as distraction. Like this, whether it is an obstacle to Śamatha or an obstacle to Vipassanā, generally it is called an obstacle to tranquility. This is called the brief meaning of obstacles. This brief meaning and the meaning extensively discussed earlier, are summarized and called obstacles. What is contrary to these obstacles should be known as non-obstacles. That is to say, the nature of these obstacles is emptiness and detachment, not combined or assembled, which is called non-obstacles. What is generous giving? It means that if the nature of giving is without fault, for the sake of adorning the mind, for the sake of assisting the mind, for the sake of supporting Yoga (spiritual practice), for the sake of obtaining the supreme meaning, one cultivates giving. This is called generous giving. Question: Who can give? To whom is it given? With what is it given? What is the characteristic of giving? How is it given? Why is it given? Because of these causes, the nature of giving is without fault. Answer: Who can give, that is to say, the giver, the donor, this is called the one who can give. How does one give?
云何施主。謂若自手施名為施者。若自物施若欣樂施非不樂施。名為施主。誰所施者。謂四種所施。一有苦者。二有恩者。三親愛者。四尊勝者。云何有苦者。謂貧窮者或乞丐者。或行路者或悕求者。或盲瞽者或聾騃者。或無依者或無趣者。匱乏種種資生具者。復有所餘如是等類名有苦者。云何有恩者。謂或父母或乳飲者。或養育者或成長者。或於曠野沙磧等中能濟度者。或饑儉時能賑恤者。或怖怨敵而救援者。或被執縛而能解者。或遭疾病而救療者。教利益者教安樂者。引利益者引安樂者。隨所生起諸事務中。為助伴者。同歡喜者同憂愁者。遭厄難時不相棄者。復有所餘如是等類名有恩者。云何親愛者。謂諸親友或於其處有愛有敬。或信順語。或數語言談論交往。或有親昵。復有所餘如是等類說名親愛。云何尊勝。謂若沙門若婆羅門。世間同許為賢善者。離損害者極離害者。離貪慾者。為調伏貪而修行者。離瞋恚者。為調伏瞋而修行者。離愚癡者。為調伏癡而修行者。復有所餘如是等類名尊勝者。用何施者。謂若略說。或用有情數物而行惠施。或用無情數物而行惠施。云何有情數物持用惠施。謂或妻子奴婢作使。或象馬豬牛羊雞鴨駝騾等類。或有諸餘大男大女小男小女。或復所餘如是等類所用施物。或復內身頭目手
【現代漢語翻譯】 現代漢語譯本： 什麼是施主（Śrīmanta，慷慨的給予者）？ 如果親自用手佈施，就稱為施者。 如果用自己的財物佈施，如果歡喜佈施而不是不情願地佈施，就稱為施主。 應該向誰佈施呢？ 應該向四種人佈施： 一是受苦的人，二是對自己有恩的人，三是親愛的人，四是值得尊敬的人。 什麼叫做受苦的人？ 比如貧窮的人，乞丐，趕路的人，有所求的人，盲人，聾啞人，無依無靠的人，無處可去的人，缺乏各種生活必需品的人。 還有其他像這樣的人，都叫做受苦的人。 什麼叫做有恩的人？ 比如父母，哺乳的人，養育的人，使自己成長的人，在曠野沙漠等地方能夠救助自己的人，在饑荒年月能夠賑濟自己的人，在受到敵人威脅時能夠援救自己的人，被囚禁時能夠解救自己的人，生病時能夠救治自己的人，教導自己利益的人，教導自己安樂的人，引導自己獲得利益的人，引導自己獲得安樂的人，在各種事務中作為幫助者的人，一同歡喜的人，一同憂愁的人，在遭遇危難時不拋棄自己的人。 還有其他像這樣的人，都叫做有恩的人。 什麼叫做親愛的人？ 比如親戚朋友，或者在他們那裡有愛有敬，或者相信順從他們的話語，或者經常與他們交談交往，或者有親密關係。 還有其他像這樣的人，都叫做親愛的人。 什麼叫做值得尊敬的人？ 比如沙門（Śrāmaṇa，出家修行者），婆羅門（Brāhmaṇa，祭司），世間公認的賢善之人，遠離損害的人，極度遠離傷害的人，遠離貪慾的人，爲了調伏貪慾而修行的人，遠離嗔恚的人，爲了調伏嗔恚而修行的人，遠離愚癡的人，爲了調伏愚癡而修行的人。 還有其他像這樣的人，都叫做值得尊敬的人。 用什麼來佈施呢？ 簡略地說，或者用有情數的物品來行佈施，或者用無情數的物品來行佈施。 什麼叫做用有情數的物品來進行佈施？ 比如妻子、奴婢、僕人，或者象、馬、豬、牛、羊、雞、鴨、駱駝、騾子等，或者其他大男人、大女人、小男孩、小女孩，或者其他像這樣可以用來佈施的物品，或者用自己的身體，如頭、眼、手。
【English Translation】 English version: What is a 'Śrīmanta' (generous giver)? If one gives with one's own hands, that is called a giver. If one gives from one's own possessions, if one gives joyfully and not reluctantly, that is called a 'Śrīmanta'. To whom should one give? One should give to four types of recipients: first, those who are suffering; second, those who have been kind to oneself; third, those who are dear to oneself; and fourth, those who are venerable. What are those who are suffering? For example, the poor, beggars, travelers, those who are seeking something, the blind, the deaf and mute, the helpless, those who have nowhere to go, those who lack various necessities of life. And others of this kind are called those who are suffering. What are those who have been kind? For example, parents, those who nursed one, those who raised one, those who helped one grow, those who were able to help one in wildernesses and deserts, those who were able to provide relief during times of famine, those who rescued one from fearful enemies, those who freed one from being bound, those who healed one when one was sick, those who taught one what is beneficial, those who taught one what is happiness, those who led one to benefit, those who led one to happiness, those who were companions in all matters that arose, those who rejoiced together, those who sorrowed together, those who did not abandon one in times of difficulty. And others of this kind are called those who have been kind. What are those who are dear? For example, relatives and friends, or those for whom one has love and respect, or those whose words one believes and obeys, or those with whom one frequently speaks and interacts, or those with whom one has close relationships. And others of this kind are called those who are dear. What are those who are venerable? For example, 'Śrāmaṇa' (ascetics), 'Brāhmaṇa' (priests), those who are universally recognized in the world as virtuous, those who abstain from harming, those who utterly abstain from harming, those who are free from greed, those who practice to subdue greed, those who are free from hatred, those who practice to subdue hatred, those who are free from delusion, those who practice to subdue delusion. And others of this kind are called those who are venerable. With what should one give? Briefly speaking, one may give with sentient things or with insentient things. What is giving with sentient things? For example, wives, slaves, servants, or elephants, horses, pigs, cows, sheep, chickens, ducks, camels, mules, and so on, or other adult men, adult women, young boys, young girls, or other such things that can be used for giving, or with one's own body, such as one's head, eyes, hands.
足血肉骨髓。隨愿施與。此亦名為有情數物持用佈施。是諸菩薩所現行事。非此義中意所許施。若有于彼諸有情類或得自在。或有勢力或能制伏。若應持彼惠施於他。若惠施時自無有罪。若不由彼惠施因緣他心嫌恨。若施於他。知彼有情不為損惱。是名無罪有情數物持用惠施。云何無情數物持用惠施。謂略說有三種物。一者財物。二者穀物。三者處物。言財物者。謂末尼真珠琉璃螺貝璧玉珊瑚馬瑙彩石生色可染赤珠右旋。復有所餘如是等類。或諸珍寶或金或銀。或諸衣服或諸什物。或香或鬘是名財物。云何穀物。謂諸所有可食可飲。大麥小麥。稻穀粟谷。糜黍胡麻。大小豆等。甘蔗蒲桃乳酪果汁。種種漿飲。復有所餘如是等類是名穀物。云何處物。謂諸田宅邸店廛肆。建立福舍及寺館等。復有所餘如是等類是名處物。是名無罪無情數物持用惠施。當知此中有情數物無情數物。一切總說名所用施。何相施者。謂無貪俱行思造作心意業。及此所起身業語業舍所施物。或自相續或他相續是名施相。云何施者。謂由凈信而行惠施。由正教見而行惠施。由有果見而行惠施。由極殷重而行惠施。由恭敬心自手行施。而不輕慢應時而施。濟他要用不損惱他而行惠施。如法平等。不以兇暴積集財物而行惠施。以鮮潔物而行惠施。以精妙
【現代漢語翻譯】 現代漢語譯本： 血肉骨髓，隨其意願施捨。這也稱為有情數物持用佈施，是諸位菩薩所展現的行為。如果不是這種情況，就不是這裡所說的意所許施。如果對於那些有情眾生，或者能夠自在，或者具有勢力，或者能夠制伏，如果應該把他們的東西拿來施捨給他人，如果在施捨時自己沒有罪過，如果不因為這種施捨的緣故使他人心生嫌恨，如果施捨給他人，知道那些有情不會因此受到損害，這稱為無罪有情數物持用惠施。 什麼是無情數物持用惠施？簡略地說有三種物：一是財物，二是穀物，三是處所之物。所說的財物，是指末尼（寶珠），真珠（珍珠），琉璃（琉璃），螺貝（海螺貝殼），璧玉（玉璧），珊瑚（珊瑚），馬瑙（瑪瑙），彩石（彩色石頭），生色可染赤珠（可以染色的紅色珠子），右旋（右旋海螺），以及其他類似的物品，或者各種珍寶，或者金，或者銀，或者各種衣服，或者各種什物，或者香，或者花鬘，這些稱為財物。 什麼是穀物？是指所有可以食用和飲用的東西，如大麥、小麥、稻穀、粟谷、糜黍、胡麻、大小豆等，甘蔗、蒲桃（葡萄）、乳酪、果汁，各種漿飲，以及其他類似的物品，這些稱為穀物。 什麼是處所之物？是指各種田宅、邸店、廛肆（店舖），建立的福舍以及寺館等，以及其他類似的物品，這些稱為處所之物。這稱為無罪無情數物持用惠施。應當知道，這裡所說的有情數物和無情數物，總的來說稱為所用施。 什麼是施的相狀？是指沒有貪婪之心，伴隨著思慮而造作的心意業，以及由此所產生的身業和語業，捨棄所施之物，或者施捨給自己，或者施捨給他人，這稱為施的相狀。 什麼是施者？是指由於清凈的信心而行惠施，由於正確的教見而行惠施，由於相信有果報而行惠施，由於極其殷重的心情而行惠施，由於恭敬的心情親自施捨，而不輕慢，應時而施捨，救濟他人急需，不損害他人而行惠施，如法平等，不通過兇暴的手段積聚財物而行惠施，用新鮮潔凈的物品而行惠施，用精美的物品而行惠施。
【English Translation】 English version: Flesh, blood, bones, and marrow, giving them according to their wishes. This is also called sentient-being-related-things-used-for-giving, which is the practice manifested by all Bodhisattvas. If it is not this case, it is not the giving permitted by intention mentioned here. If, with regard to those sentient beings, one is either able to be at ease, or possesses power, or is able to subdue, if one should take their things to give to others, if one has no fault in giving, if others do not harbor resentment because of this giving, if one gives to others knowing that those sentient beings will not be harmed by it, this is called faultless sentient-being-related-things-used-for-giving. What is non-sentient-being-related-things-used-for-giving? Briefly speaking, there are three kinds of things: first, wealth; second, grains; third, place-related things. What is called wealth refers to Mani (jewels), Zhenzhu (pearls), Liuli (lapis lazuli), Luobei (seashells), Biyu (jade discs), Shanhu (coral), Manao (agate), colorful stones, colorful dyeable red beads, right-spiraling (right-spiraling conch shells), and other similar items, or various treasures, or gold, or silver, or various clothes, or various miscellaneous items, or incense, or garlands, these are called wealth. What are grains? It refers to all things that can be eaten and drunk, such as barley, wheat, rice, millet, panicled millet, sesame, large and small beans, sugarcane, grape, cheese, fruit juice, various beverages, and other similar items, these are called grains. What are place-related things? It refers to various fields and houses, residences and shops, stores, established blessing houses and temples, and other similar items, these are called place-related things. This is called faultless non-sentient-being-related-things-used-for-giving. It should be known that the sentient-being-related things and non-sentient-being-related things mentioned here are collectively called things-used-for-giving. What is the characteristic of giving? It refers to the mental activity of creating without greed, accompanied by thought, as well as the bodily and verbal actions arising from it, abandoning the things given, either giving to oneself or giving to others, this is called the characteristic of giving. What is a giver? It refers to giving with pure faith, giving with correct teachings and views, giving with the belief in consequences, giving with extreme earnestness, giving personally with respect, without being disrespectful, giving at the right time, helping others in need, giving without harming others, giving lawfully and equally, not accumulating wealth through violent means, giving with fresh and clean items, giving with exquisite items.
物而行惠施。以清凈物而行惠施。由此自他俱無有罪。數數惠施制伏慳垢積集勢力而行惠施。先心歡喜而行惠施。于正施時其心清凈施已無悔。如是而施。何故施者。或慈悲故而行惠施。謂于有苦。或知恩故而行惠施。謂于有恩。或愛或敬或信順故而行惠施。謂于親愛。或為悕求世出世間殊勝功德。而行惠施。謂于尊勝。
由是因緣故修惠施。由是行相。或在家者或出家者修行佈施。為莊嚴心為助伴心。為資瑜伽。為得上義。而行佈施。由此因緣施性無罪。是名惠舍。
云何名為沙門莊嚴。嗢拖南曰。
正信而無諂 少病精進慧 具少欲喜足 易養及易滿 杜多德端嚴 知量善士法 具聰慧者相 忍柔和賢善
謂如有一具足正信無有諂曲。少諸疾病性勤精進成就妙慧。少欲喜足易養易滿。具足成就杜多。功德端嚴。知量具足成就賢善士法。具足成就聰慧者相。堪忍柔和為性賢善。
云何名為具足正信。謂多凈信多正敬順。多生勝解多善欲樂。于諸善法及大師所。深生凈信無惑無疑。于大師所恭敬尊重承奉供養。既修如是恭敬尊重承奉供養。專心親附依止而住。如於大師。如是於法同梵行者。于諸所學教授教誡。于修供養于無放逸。於三摩地當知亦爾。如是名為具足正信。
【現代漢語翻譯】 現代漢語譯本： 以清凈的物品施行佈施。這樣自己和他人都沒有罪過。多次佈施，制伏慳吝的垢染，積聚力量而行佈施。開始時內心歡喜而行佈施，在真正佈施時內心清凈，佈施之後沒有後悔。像這樣佈施。為什麼佈施呢？或者因為慈悲的緣故而行佈施，是對那些受苦的人。或者因為知恩的緣故而行佈施，是對那些有恩于自己的人。或者因為愛、或者因為尊敬、或者因為信順的緣故而行佈施，是對那些親愛的人。或者爲了希望獲得世間和出世間殊勝的功德，而行佈施，是對那些尊貴殊勝的人。
因為這些因緣，所以要修習佈施。因為這些行為方式，或者是在家的人，或者是出家的人，修行佈施，爲了莊嚴自己的心，爲了幫助自己的心，爲了資助瑜伽，爲了獲得殊勝的意義，而行佈施。因為這些因緣，佈施的性質是沒有罪過的。這叫做惠舍（Hui She，佈施的另一種說法）。
什麼叫做沙門（Shamen，佛教修行者）的莊嚴呢？嗢拖南（Uotuo Nan，綱要偈）說：
'正直誠信而沒有諂媚， 少生疾病精進有智慧， 具有少欲和喜足， 容易養活和容易滿足， 具有十二杜多（Du tuo，苦行）的功德端莊， 知量是善良之人的法則， 具有聰慧者的相貌， 能夠忍耐柔和善良。'
意思是說，如果一個人具足正直的信心，沒有諂媚的品性。很少生病，性格勤奮精進，成就了妙慧。少欲知足，容易養活也容易滿足。具足成就了十二杜多（Du tuo，苦行）的功德，相貌端莊。知量，具足成就了賢善之人的法則。具足成就了聰慧者的相貌。能夠忍耐，以柔和為本性，善良。
什麼叫做具足正信呢？就是具有很多清凈的信心，很多正直的敬順，很多產生的殊勝理解，很多善良的慾望和快樂。對於各種善法以及大師（Dashi，佛陀）那裡，深深地產生清凈的信心，沒有疑惑和不確定。對於大師（Dashi，佛陀）那裡恭敬尊重，承奉供養。既然修習瞭如此的恭敬尊重承奉供養，專心親近依靠而住。如同對待大師（Dashi，佛陀）一樣。像這樣對於佛法，對於同梵行者（Tong Fanxing Zhe，一起修行的同伴），對於所學習的教授教誡，對於修習供養，對於不放逸，對於三摩地（San Mo Di，禪定），應當知道也是這樣。這樣叫做具足正信。
【English Translation】 English version: Giving with pure objects. By giving with pure objects, both oneself and others are without fault. Giving frequently, subduing the defilements of stinginess, accumulating strength, and giving. Giving with joy in the beginning, with a pure mind during the actual giving, and without regret after giving. Giving in this way. Why give? Perhaps giving out of compassion, for those who are suffering. Perhaps giving out of gratitude, for those who have been kind. Perhaps giving out of love, respect, or faith, for those who are dear. Perhaps giving in order to seek superior merits in this world and beyond, for those who are venerable.
Because of these causes and conditions, one should cultivate giving. Because of these modes of conduct, whether one is a layperson or a renunciant, one practices giving in order to adorn the mind, to assist the mind, to provide resources for yoga, and to attain superior meaning. Because of these causes and conditions, the nature of giving is without fault. This is called Hui She (惠舍, another term for giving).
What is called the adornment of a Shamen (沙門, Buddhist practitioner)? The Uotuo Nan (嗢拖南, summary verse) says:
'Upright faith without flattery, Few illnesses, diligence, and wisdom, Possessing few desires and contentment, Easy to nourish and easy to satisfy, Adorned with the virtues of the twelve Dhuta (杜多, ascetic practices), Knowing measure is the law of the virtuous, Possessing the appearance of the intelligent, Patient, gentle, and virtuous.'
It means that if one possesses upright faith and is without flattery. Rarely sick, diligent and energetic in nature, accomplishing wonderful wisdom. Having few desires and being content, easy to nourish and easy to satisfy. Fully accomplishing the virtues of the twelve Dhuta (杜多, ascetic practices), with a dignified appearance. Knowing measure, fully accomplishing the laws of the virtuous. Fully accomplishing the appearance of the intelligent. Able to endure, with gentleness as one's nature, and virtuous.
What is called possessing complete faith? It is having much pure faith, much upright respect and obedience, much arising of superior understanding, and much virtuous desire and joy. Towards all virtuous dharmas and towards the Master (Dashi, 佛陀), deeply generating pure faith, without doubt or uncertainty. Towards the Master (Dashi, 佛陀), being respectful, reverent, and offering service. Having cultivated such respect, reverence, and service, dwelling with focused closeness and reliance. Just as towards the Master (Dashi, 佛陀). Likewise, towards the Dharma, towards fellow practitioners (Tong Fanxing Zhe, 同梵行者), towards the teachings and instructions learned, towards the practice of offerings, towards non-negligence, and towards Samadhi (San Mo Di, 禪定), it should be understood that it is the same. This is called possessing complete faith.
云何名為無有諂曲。謂有純質為性正直。于其大師及諸有智同梵行所。如實自顯。如是名為無有諂曲。云何名為少諸疾病。謂性無病順時變熟。平等執受不極溫熱不極寒冷。無所損害隨時安樂。由是因緣。所食所飲。所啖所嘗。易正變熟。如是名為少諸疾病。云何名為性勤精進。謂能安住有勢。有勤有勇堅猛。于善法中能不捨軛。翹勤無惰起發圓滿。能有所作。于諸有智同梵行者躬自承奉。如是名為性勤精進。云何名為成就妙慧。謂聰念覺皆悉圓滿。根不闇鈍。根不頑愚。亦不瘖啞。非手代言。有力能了善說惡說所有法義。具足成就俱生覺慧。具足成就加行覺慧。如是名為成就妙慧。云何少欲。謂雖成就善少欲等所有功德。而不於此欲求他知。謂他知我具足少欲成就功德。是名少欲。云何喜足。謂于隨一衣服飲食臥具等事。便生歡喜生正知足。于所未得所有衣服或粗或妙。更無悕望更無思慮。于所已得不染不愛。如前廣說而受用之。如於衣服於其飲食臥具等事當知亦爾。是名喜足。云何易養。謂能獨一自得怡養不待於他。或諸僮僕或餘人眾。又不追求余長財寶。令他施者施主等類。謂為難養。是名易養。云何易滿。謂得微少便自支援。若得粗弊亦自支援。是名易滿。云何成就杜多功德。謂常期乞食次第乞食。但一坐食
【現代漢語翻譯】 現代漢語譯本 何謂無有諂曲（沒有虛偽）？ 意思是具有純真質樸的本性，為人正直。 對於自己的老師以及有智慧的同修，能夠如實地展現自己。 這就叫做無有諂曲。 何謂少諸疾病（很少疾病）？ 意思是身體健康，能夠順應時節變化，保持平衡。 飲食起居適度，不過熱也不過冷，沒有損害身體的行為，隨時感到安樂。 因為這些原因，所吃、所喝、所嚼、所嘗的食物，容易被消化吸收。 這就叫做少諸疾病。 何謂性勤精進（天性勤奮努力）？ 意思是能夠安住于有力量、有勤奮、有勇氣和堅定的狀態。 在行善的道路上，能夠不放棄努力，積極主動，毫不懈怠，發起並圓滿完成善行。 對於有智慧的同修，能夠親自承事奉養。 這就叫做性勤精進。 何謂成就妙慧（成就卓越的智慧）？ 意思是聰慧、記憶力、覺察力都圓滿具足。 根器不遲鈍，不愚笨，也不聾啞，不需要用手勢來表達。 有能力理解正確和錯誤的言論所包含的法義。 具足與生俱來的覺慧，也具足通過後天努力獲得的覺慧。 這就叫做成就妙慧。 何謂少欲（慾望很少）？ 意思是雖然成就了少欲等功德，但不希望別人知道自己擁有這些功德。 不希望別人知道自己具足少欲的功德。 這就叫做少欲。 何謂喜足（知足常樂）？ 意思是對於任何一件衣服、飲食、臥具等事物，都能心生歡喜，產生知足的心。 對於尚未得到的衣服，無論是粗糙還是精美，都不會有額外的期望或想法。 對於已經得到的，不貪戀不執著，如前面所說的那樣受用。 對於飲食、臥具等事物，也應當如此。 這就叫做喜足。 何謂易養（容易供養）？ 意思是能夠獨自生活，自己照顧自己，不需要依賴他人，比如僕人或其他人。 也不追求額外的財富，不讓佈施者感到難以供養。 這就叫做易養。 何謂易滿（容易滿足）？ 意思是得到很少的東西就能自我滿足，即使得到粗劣的東西也能自我滿足。 這就叫做易滿。 何謂成就杜多功德（成就頭陀功德）？ 意思是經常堅持乞食，按照順序乞食，每天只吃一頓飯。
【English Translation】 English version What is meant by being without deceitfulness (Wu You Chan Qu)? It means having a pure and honest nature, being upright. Towards one's teachers and wise fellow practitioners (Tong Fan Xing), one reveals oneself as one truly is. This is called being without deceitfulness. What is meant by having few illnesses (Shao Zhu Ji Bing)? It means having a healthy constitution, being able to adapt to seasonal changes, and maintaining balance. One's diet and lifestyle are moderate, neither too hot nor too cold, without harmful behaviors, and one feels at ease at all times. Because of these reasons, what is eaten, drunk, chewed, and tasted is easily digested and absorbed. This is called having few illnesses. What is meant by being diligent and energetic by nature (Xing Qin Jing Jin)? It means being able to abide in a state of strength, diligence, courage, and steadfastness. On the path of doing good, one is able to not give up effort, being proactive and diligent, without laziness, initiating and completing good deeds. Towards wise fellow practitioners, one is able to personally serve and support them. This is called being diligent and energetic by nature. What is meant by accomplishing wonderful wisdom (Cheng Jiu Miao Hui)? It means that intelligence, memory, and awareness are all fully complete. One's faculties are not dull, not foolish, nor deaf and mute, not needing to use gestures to express oneself. One has the ability to understand the meaning of both correct and incorrect speech. One is fully endowed with innate wisdom and also fully endowed with wisdom acquired through effort. This is called accomplishing wonderful wisdom. What is meant by having few desires (Shao Yu)? It means that although one has accomplished virtues such as having few desires, one does not wish others to know that one possesses these virtues. One does not wish others to know that one is endowed with the virtue of having few desires. This is called having few desires. What is meant by being content (Xi Zu)? It means that towards any item such as clothing, food, or bedding, one can feel joy and generate a sense of contentment. Towards clothing that has not yet been obtained, whether coarse or fine, one has no additional expectations or thoughts. Towards what has already been obtained, one is not attached or greedy, and one uses it as described earlier. One should also be like this towards food and bedding. This is called being content. What is meant by being easy to support (Yi Yang)? It means being able to live independently, taking care of oneself, not needing to rely on others, such as servants or other people. One also does not pursue additional wealth, and does not make it difficult for donors to give. This is called being easy to support. What is meant by being easily satisfied (Yi Man)? It means that one can be content with very little, and even if one obtains something coarse, one can still be content. This is called being easily satisfied. What is meant by accomplishing the Dhuta qualities (Cheng Jiu Du Tuo Gong De)? It means constantly adhering to begging for food, begging for food in order, and eating only one meal a day.
先止后食。但持三衣但持毳衣持糞掃衣。住阿練若常居樹下。常居迥露常住冢間。常期端坐處如常坐。如是依止。若食若衣若諸敷具杜多功德。或十二種或十三種。于乞食中分為二種。一者隨得乞食。二者次第乞食。隨得乞食者。謂隨往還家隨獲隨得而便受食。次第乞食者。謂入里巷巡家而乞。隨得隨現而便受食。不高舉手越趣余家。愿我當獲精妙飲食。乃至期愿多有所得。當知此中若依乞食無差別性。唯有十二。若依乞食有差別性。便有十三。云何名為但一坐食。謂坐一座乃至應食悉皆受食。從此座起必不重食。如是名為但一坐食。云何名為先止后食。謂為食故坐如應座。乃至未食先應具受諸所應食。應正了知。我今唯受爾所飲食當自支援。又正了知我過於此定不當食。如是受已然後方食。如是名為先止后食。云何名為但持三衣。謂但三衣而自支援。何者三衣。一僧伽胝。二嗢怛啰僧伽。三安怛婆參。除此三衣終不貯畜。過此長衣。如是名為但持三衣。云何名為但持毳衣。謂所持衣或三衣數或是長衣。一切皆用毛毳而作。終不貯畜余所作衣。如是名為但持毳衣。云何名為持糞掃衣。謂所有衣他舍。棄擲或街或巷。或市或廛。或道非道。或雜便穢。或為便穢膿血洟唾之所涂染。取如是等不凈衣物。除去粗穢堅執洗浣縫
【現代漢語翻譯】 現代漢語譯本 先止后食：先停止（進食的念頭），然後才開始吃。只持有三衣：只持有規定的三種僧衣。只持有毳衣：只持有用動物毛製成的衣服。持糞掃衣：持有從垃圾堆或丟棄處撿來的衣服。住在阿練若（遠離人煙的處所）：住在寂靜的處所。常居樹下：經常住在樹下。常居迥露：經常住在空曠的露天地方。常住冢間：經常住在墳墓之間。常期端坐：經常期望保持端正的坐姿。處如常坐：所處的姿勢如同平常的坐姿。像這樣依止（修行），無論是飲食、衣服還是各種敷具，都是頭陀（苦行）功德。或者有十二種，或者有十三種。 在乞食中分為兩種：一是隨得乞食，二是次第乞食。隨得乞食是指：無論往返哪家，隨緣獲得食物就接受食用。次第乞食是指：進入村裡或街巷，挨家挨戶地乞食，隨緣獲得食物就接受食用，不抬高（自己的）手，越過（這家）去其他人家，希望我能獲得精美的飲食，乃至期望獲得更多。應當知道，如果依據乞食沒有差別性，就只有十二種（頭陀行），如果依據乞食有差別性，便有十三種。 什麼叫做『但一坐食』？是指坐在一處，直到應該吃的食物全部吃完。從這個座位起身之後，必定不再重新進食。這就叫做『但一坐食』。 什麼叫做『先止后食』？是指爲了吃飯而坐到合適的座位上，乃至在沒有吃之前，先應該完全接受所有應該吃的食物，應該正確地瞭解：我現在只接受這麼多的飲食，用來支援身體。又正確地瞭解：我超過這些就一定不再吃。像這樣接受之後，然後才開始吃。這就叫做『先止后食』。 什麼叫做『但持三衣』？是指只用三件衣服來維持生活。哪三件衣服？一是僧伽胝（Samghati，大衣），二是嗢怛啰僧伽（Uttarasanga，上衣），三是安怛婆參（Antarvasa，內衣）。除了這三件衣服，終究不儲存，超過這三件的長衣。這就叫做『但持三衣』。 什麼叫做『但持毳衣』？是指所持有的衣服，或者屬於三衣之數，或者是長衣，全部都用毛織品製作，終究不儲存其他材料製作的衣服。這就叫做『但持毳衣』。 什麼叫做『持糞掃衣』？是指所有的衣服，是別人捨棄的，或者在街道或巷子里，或者在市場或店舖里，或者在道路上或非道路上，或者混雜著糞便污穢，或者被糞便污穢、膿血、鼻涕唾沫所涂染。取來像這樣不乾淨的衣物，除去粗糙的污穢，牢固地清洗縫補。
【English Translation】 English version 'Eating after Ceasing': Ceasing (the thought of eating) first, then starting to eat. 'Only Holding Three Robes': Only holding the prescribed three monastic robes. 'Only Holding Woolen Robes': Only holding robes made of animal wool. 'Holding Rag Robes': Holding robes picked up from garbage heaps or discarded places. 'Dwelling in Aranya (secluded place)': Dwelling in a quiet place. 'Always Dwelling Under Trees': Always dwelling under trees. 'Always Dwelling in the Open Air': Always dwelling in open, exposed places. 'Always Dwelling Among Graves': Always dwelling among graves. 'Always Aspiring to Sit Upright': Always aspiring to maintain an upright sitting posture. 'Abiding as Always Seated': The posture one is in is like the usual sitting posture. Relying on these (practices) like this, whether it be food, clothing, or various furnishings, are all Dhuta (ascetic) merits. There are either twelve types or thirteen types. Among alms-seeking, there are two types: one is 'alms-seeking as obtained,' and the other is 'sequential alms-seeking.' 'Alms-seeking as obtained' means: regardless of which house one goes to, one accepts and eats whatever food is obtained by chance. 'Sequential alms-seeking' means: entering a village or street, begging from house to house, accepting and eating whatever food is obtained by chance, not raising (one's) hand high, skipping (this house) to other houses, hoping that I can obtain exquisite food, or even hoping to obtain more. It should be known that if there is no difference in the basis of alms-seeking, there are only twelve (Dhuta practices); if there is a difference in the basis of alms-seeking, then there are thirteen. What is called 'Eating in One Sitting'? It means sitting in one place until all the food that should be eaten is finished. After getting up from this seat, one will definitely not eat again. This is called 'Eating in One Sitting'. What is called 'Eating after Ceasing'? It means sitting in a suitable seat for the purpose of eating, and even before eating, one should first fully accept all the food that should be eaten, and should correctly understand: I will only accept this much food now to support my body. And correctly understand: I will definitely not eat beyond this. After accepting like this, then one starts to eat. This is called 'Eating after Ceasing'. What is called 'Only Holding Three Robes'? It means using only three robes to maintain life. What are the three robes? One is the Samghati (outer robe), the second is the Uttarasanga (upper robe), and the third is the Antarvasa (inner robe). Apart from these three robes, one will never store or keep longer robes. This is called 'Only Holding Three Robes'. What is called 'Only Holding Woolen Robes'? It means that the robes held, whether they are among the three robes or are longer robes, are all made of wool, and one will never store robes made of other materials. This is called 'Only Holding Woolen Robes'. What is called 'Holding Rag Robes'? It means that all the robes are discarded by others, or are in streets or alleys, or in markets or shops, or on roads or non-roads, or mixed with feces and filth, or are stained with feces and filth, pus, blood, snot, and saliva. Taking such unclean clothing, removing the rough filth, firmly washing and mending them.
染受持。如是名為持糞掃衣。云何名為住阿練若。謂住空閑山林坰野。受用邊際所有臥具。遠離一切村邑聚落。如是名為住阿練若。云何名為常居樹下。謂常期愿住于樹下依止樹根。如是名為常居樹下。云何名為常居迥露。謂常期愿住于迥露無覆障處。如是名為常居迥露。云何名為常住冢間。謂常期愿住冢墓間。諸有命過送屍骸處。如是名為常住冢間。云何名為常期端坐。謂于大床或小繩床或草葉座。端身而坐推度時日。終不以背或以其脅依倚大床或小繩床或壁或樹草葉座等。如是名為常期端坐。云何名為處如常座。謂所坐臥或諸草座或諸葉座。如舊敷設草座葉座。而常坐臥。一敷設后終不數數翻舉修理。如是名為處如常座。問何故名為杜多功德。答譬如世間或毛或㲲。未鞭未彈未紛未擘。爾時相著不軟不輕。不任造作縷線氈褥。若鞭若彈若紛若擘。爾時分散柔軟輕妙。堪任造作縷線氈褥。如是行者。由飲食貪于諸飲食令心染著。由衣服貪于諸衣服令心染著。由敷具貪于諸敷具令心染著。彼由如是杜多功德。能凈修治令其純直。柔軟輕妙有所堪任。隨順依止能修梵行。是故名為杜多功德。于飲食中有美食貪及多食貪。能障修善。為欲斷除美食貪故。常期乞食次第乞食。為欲斷除多食貪故。但一坐食先止后食。于衣服中
【現代漢語翻譯】 現代漢語譯本 如何稱為『受持糞掃衣』（pīṁsūla-cīvara，指從垃圾堆或丟棄物中撿來的布料製成的僧衣）？即受持並穿著糞掃衣。這稱為受持糞掃衣。 如何稱為『住在阿練若』（āraṇyaka，指住在遠離人煙的森林或曠野）？即住在空曠的山林或田野，使用邊遠地方的臥具，遠離一切村莊聚落。這稱為住在阿練若。 如何稱為『常居樹下』？即經常期望住在樹下，依靠樹根。這稱為常居樹下。 如何稱為『常居迥露』？即經常期望住在空曠無遮蔽的地方。這稱為常居迥露。 如何稱為『常住冢間』？即經常期望住在墳墓之間，那些生命終結后屍體被送往的地方。這稱為常住冢間。 如何稱為『常期端坐』？即在大床或小繩床或草葉座上，端正身體而坐，推算時間。始終不以背或脅靠倚大床、小繩床、墻壁或樹木、草葉座等。這稱為常期端坐。 如何稱為『處如常座』？即所坐臥之處，無論是草座還是葉座，都如舊時鋪設的草座葉座一樣，經常坐臥。一旦鋪設后，終不頻繁地翻動修理。這稱為處如常座。 問：為何稱為『杜多功德』（dhūta-guṇa，指頭陀行，一種苦行）？ 答：譬如世間的毛或氈，未經鞭打、彈撥、梳理、分離，那時緊密相連，不柔軟不輕盈，不能用來製作線、氈褥。如果經過鞭打、彈撥、梳理、分離，那時就會分散、柔軟、輕盈，能夠用來製作線、氈褥。同樣，修行者由於對飲食的貪婪，會因各種飲食而使心染著；由於對衣服的貪婪，會因各種衣服而使心染著；由於對敷具的貪婪，會因各種敷具而使心染著。他們通過這樣的杜多功德，能夠凈化修治，使其純正、柔軟、輕盈，有所堪任，隨順依止，能夠修習梵行（brahmacarya，指清凈的修行生活）。所以稱為杜多功德。對於飲食，有對美食的貪婪以及多食的貪婪，這些會障礙修善。爲了斷除對美食的貪婪，經常期望乞食，次第乞食。爲了斷除多食的貪婪，只在一處坐食，先停止后食用。對於衣服，
【English Translation】 English version How is it called 'holding rag robes' (pīṁsūla-cīvara, referring to monastic robes made from cloth found in garbage heaps or discarded items)? It means holding and wearing rag robes. This is called holding rag robes. How is it called 'dwelling in the wilderness' (āraṇyaka, referring to living in forests or remote wilderness areas)? It means dwelling in secluded mountains, forests, or fields, using bedding found in remote places, and staying away from all villages and settlements. This is called dwelling in the wilderness. How is it called 'always dwelling under a tree'? It means constantly aspiring to live under a tree, relying on the roots of a tree. This is called always dwelling under a tree. How is it called 'always dwelling in the open'? It means constantly aspiring to live in an open, uncovered place. This is called always dwelling in the open. How is it called 'always dwelling in a cemetery'? It means constantly aspiring to live among tombs, in places where corpses are sent after death. This is called always dwelling in a cemetery. How is it called 'constantly aspiring to sit upright'? It means sitting upright on a large bed, a small rope bed, or a seat of grass or leaves, measuring the time of day. Never leaning the back or side against a large bed, a small rope bed, a wall, a tree, or a seat of grass or leaves. This is called constantly aspiring to sit upright. How is it called 'using the same seat as always'? It means that the place where one sits or lies, whether it is a grass seat or a leaf seat, is like the old grass seat or leaf seat that was laid out, and one constantly sits and lies there. Once laid out, it is never frequently turned over or repaired. This is called using the same seat as always. Question: Why is it called 'dhūta-guṇa' (referring to ascetic practices)? Answer: For example, wool or felt in the world, if it has not been beaten, plucked, combed, or separated, is then closely connected, neither soft nor light, and cannot be used to make threads, felt mats. If it has been beaten, plucked, combed, or separated, then it will be scattered, soft, light, and wonderful, and can be used to make threads, felt mats. Likewise, a practitioner, due to greed for food, has his mind stained by various foods; due to greed for clothing, has his mind stained by various clothes; due to greed for bedding, has his mind stained by various bedding. Through such dhūta-guṇa, they can purify and cultivate, making it pure, straight, soft, light, and wonderful, capable of being used, and in accordance with it, they can cultivate brahmacarya (referring to a pure and disciplined life). Therefore, it is called dhūta-guṇa. Regarding food, there is greed for delicious food and greed for eating too much, which obstruct the cultivation of goodness. In order to eliminate greed for delicious food, one constantly aspires to beg for food, begging for food in order. In order to eliminate greed for eating too much, one only eats in one sitting, stopping after eating. Regarding clothing,
。有三種貪能障修善。一多衣貪。二軟觸貪。三上妙貪。為欲斷除多衣貪故。但持三衣。為欲斷除于諸衣服軟觸貪故。但持毳衣。為欲斷除于諸衣服上妙貪故。持糞掃衣。于諸敷具。有四種貪能障修善。一諠雜貪。二屋宇貪。三倚樂臥樂貪。四敷具貪。為欲斷除諠雜貪故。住阿練若。為欲斷除屋宇貪故。常居樹下迥露冢間。又為斷除淫佚貪故。常住冢間。為欲斷除倚樂臥樂貪故。常期端坐。為欲斷除敷具貪故。處如常座。是名成就杜多功德。云何端嚴。謂能成就若往若還若睹若瞻。若屈若伸持僧伽胝持衣持缽。端嚴形相。是名端嚴。云何知量。謂于凈信諸婆羅門長者居士。極恣衣服飲食敷具。病緣醫藥諸什物中。知量而聚。是名知量。云何成就賢善士法。謂生高族凈信出家。或生富族凈信出家。顏容殊妙喜見端嚴。具足多聞語具圓滿。或隨獲得少智少見少安樂住。由是因緣不自高舉不陵蔑他。能知唯有法隨法行。是其諦實。既了知已精進修行法隨法行。是名成就賢善士法。云何成就聰慧者相。謂由作業相表知愚夫。由作業相表知聰慧。其事云何。謂諸愚夫。惡思所思惡說所說惡作所作。諸聰慧者。善思所思善說所說善作所作。是名成就聰慧者相。云何堪忍。謂如有一罵不報罵瞋不報瞋打不報打弄不報弄。又彼尊者堪能
【現代漢語翻譯】 現代漢語譯本：有三種貪慾會障礙修習善法。一是貪求過多的衣服（多衣貪）。二是貪求柔軟的觸感（軟觸貪）。三是貪求上等精妙的衣服（上妙貪）。爲了斷除貪求過多衣服的慾望，只持有三衣。爲了斷除對各種衣服柔軟觸感的貪慾，只持有粗糙的毛織品衣服（毳衣）。爲了斷除對各種衣服上等精妙的貪慾，持有從垃圾堆或糞堆撿來的破舊衣服（糞掃衣）。 對於鋪設的坐臥用具，有四種貪慾會障礙修習善法。一是貪求喧鬧雜亂的環境（諠雜貪）。二是貪求華麗的房屋（屋宇貪）。三是貪求依靠和安樂的躺臥（倚樂臥樂貪）。四是貪求舒適的鋪設用具（敷具貪）。爲了斷除喧鬧雜亂的貪慾，居住在遠離人煙的阿蘭若（阿練若，指寂靜處）。爲了斷除對房屋的貪慾，經常居住在樹下或空曠的墳墓之間。又爲了斷除淫慾放蕩的貪慾，經常居住在墳墓之間。爲了斷除依靠和安樂躺臥的貪慾，經常立誓端正坐著。爲了斷除對鋪設用具的貪慾，安住在通常的座位上。這叫做成就頭陀（杜多）功德。 什麼是端嚴呢？是指能夠成就行走、返回、觀看、瞻視、彎曲、伸展等威儀，持有僧伽胝（僧伽胝，指大衣）、持衣、持缽，外形莊重嚴肅。這叫做端嚴。 什麼是知量呢？是指對於具有清凈信仰的婆羅門（婆羅門，指印度教祭司階層）、長者、居士，極其隨意地供養的衣服、飲食、鋪設用具、生病時的醫藥等各種物品中，知道適量而取用。這叫做知量。 什麼是成就賢善士法呢？是指出生在高貴家族，具有清凈的信仰而出家，或者出生在富裕的家族，具有清凈的信仰而出家，容貌非常美好，令人喜悅，儀態端莊，具備廣博的見聞，言語表達圓滿。或者即使只獲得少許的智慧、少許的見解、少許的安樂，也因為這個緣故不自我抬高，不輕視侮辱他人，能夠明白只有如法修行才是真實的。已經瞭解之後，精進地修行如法之行。這叫做成就賢善士法。 什麼是成就聰慧者之相呢？是指通過行為表現來辨別愚笨的人，通過行為表現來辨別聰慧的人。具體情況是怎樣的呢？是指那些愚笨的人，所思所想是惡的，所說是惡的，所做是惡的。那些聰慧的人，所思所想是善的，所說是善的，所做是善的。這叫做成就聰慧者之相。 什麼是堪忍呢？是指如果有人謾罵不還罵，嗔恨不還嗔，毆打不還打，戲弄不還戲弄。而且那位尊者能夠...
【English Translation】 English version: There are three types of greed that can obstruct the cultivation of goodness. First, greed for excessive clothing (多衣貪, Duoyi tan). Second, greed for soft tactile sensations (軟觸貪, Ruanchu tan). Third, greed for superior and exquisite clothing (上妙貪, Shangmiao tan). In order to eliminate the desire for excessive clothing, one should only possess three robes. In order to eliminate the greed for the soft tactile sensations of various clothes, one should only possess coarse woolen clothing (毳衣, Cuiyi). In order to eliminate the greed for superior and exquisite clothing, one should wear robes collected from garbage heaps or dung heaps (糞掃衣, Fensao yi). Regarding bedding and seating, there are four types of greed that can obstruct the cultivation of goodness. First, greed for noisy and chaotic environments (諠雜貪, Xuanza tan). Second, greed for luxurious houses (屋宇貪, Wuyu tan). Third, greed for leaning and comfortable lying down (倚樂臥樂貪, Yile wole tan). Fourth, greed for comfortable bedding (敷具貪, Fuju tan). In order to eliminate the greed for noisy and chaotic environments, one should reside in a secluded Aranya (阿練若, Aranya, meaning a quiet place). In order to eliminate the greed for houses, one should often reside under trees or in open graveyards. Furthermore, in order to eliminate the greed for lustful and dissolute desires, one should often reside in graveyards. In order to eliminate the greed for leaning and comfortable lying down, one should constantly vow to sit upright. In order to eliminate the greed for bedding, one should remain in one's usual seat. This is called accomplishing the Dhuta (杜多, Dhuta) qualities. What is dignified conduct (端嚴, Duanyan)? It refers to being able to accomplish proper deportment in walking, returning, looking, gazing, bending, and stretching, holding the Sanghati (僧伽胝, Sanghati, meaning the outer robe), holding the robes, and holding the alms bowl, with a solemn and dignified appearance. This is called dignified conduct. What is knowing measure (知量, Zhiliang)? It refers to knowing the appropriate amount to receive from the clothing, food, bedding, medicine for illness, and various items that are freely offered by Brahmins (婆羅門, Brahmin, referring to the priestly class in Hinduism), elders, and lay practitioners who have pure faith. This is called knowing measure. What is accomplishing the qualities of a virtuous person (成就賢善士法, Chengjiu xianshan shifa)? It refers to being born into a noble family, having pure faith, and renouncing the world, or being born into a wealthy family, having pure faith, and renouncing the world, having an exceptionally beautiful appearance, being pleasing to see, having a dignified demeanor, possessing extensive learning, and having complete and eloquent speech. Or even if one only obtains a little wisdom, a little insight, and a little comfort, one does not become arrogant or belittle others because of this, and one is able to understand that only practicing in accordance with the Dharma is true. Having understood this, one diligently practices in accordance with the Dharma. This is called accomplishing the qualities of a virtuous person. What is accomplishing the characteristics of an intelligent person (成就聰慧者相, Chengjiu conghui zhe xiang)? It refers to distinguishing foolish people through their actions and distinguishing intelligent people through their actions. What are the specific circumstances? It refers to foolish people thinking evil thoughts, speaking evil words, and doing evil deeds. Intelligent people think good thoughts, speak good words, and do good deeds. This is called accomplishing the characteristics of an intelligent person. What is forbearance (堪忍, Kannin)? It refers to someone who does not retaliate when cursed, does not retaliate when angered, does not retaliate when beaten, and does not retaliate when mocked. Moreover, that venerable one is able to...
忍受寒熱飢渴。蚊虻風日。蛇蝎毒觸。又能忍受他所幹犯粗惡語言。又能忍受身中所有猛利堅勁辛楚切心奪命苦受。為性堪忍有所容受。是名堪忍。云何柔和。謂如有一于大師等。具足成就慈愍身業。具足成就慈愍語業。具足成就慈愍意業。與諸有智同梵行者。和同受用應所受用。凡所飲食無有私密。如法所獲如法所得。墮在缽中為缽所攝而為受用。同戒同見成就如是六種。可樂可愛可重。無違諍法易可共住性不惱他。與諸有智同梵行者。共住一處常令歡喜。是名柔和。云何賢善。謂如有一遠離顰蹙舒顏平視。含笑先言常為愛語。性多攝受善法同侶。身心澄凈。是名賢善。
若有成就如是諸法。愛樂正法愛樂功德。不樂利養恭敬稱譽。亦不成就增益損減二種邪見。于非有法未嘗增益。于實有法未嘗損減。于諸世間事文綺者。所造順世種種字相綺飾文句相應詩論。能正了知。無義無利遠避棄捨。不習不愛亦不流傳。不樂貯畜余長衣缽。遠離在家共諠雜住。增煩惱故。樂與聖眾和合居止。凈修智故。不樂攝受親里朋友。勿我由此親友因緣。當招無量擾亂事務。彼或變壞當生種種愁戚傷嘆悲苦憂惱。隨所生起本隨二惑。不堅執著尋即棄捨除遣變吐。勿我由此二惑因緣。當生現法后法眾苦。終不虛損所有信施。終不毀犯
【現代漢語翻譯】 現代漢語譯本 忍受寒冷、炎熱、飢餓、乾渴，以及蚊蟲叮咬、狂風烈日、蛇蝎毒蟲的侵擾。又能忍受他人對自己粗暴惡劣的言語冒犯。又能忍受自身所感受到的猛烈、堅硬、辛辣、痛苦、切膚之痛、甚至奪人性命的苦受。本性堪能忍耐，有所包容接受，這叫做『堪忍』（Kshanti，忍耐）。 什麼是『柔和』（Mriduta，溫和）？譬如，有這麼一個人，對於大師（Guru，導師）等人，充分具備慈悲的身業，充分具備慈悲的語業，充分具備慈悲的意業。與那些有智慧的同修梵行者，和睦地共同享用應該享用的東西。凡是飲食，沒有私藏隱瞞。如法獲得的、如法所得的，放入缽中，為缽所容納，然後一起享用。在戒律和見解上相同，成就這六種令人喜悅、可愛、可敬的品質。沒有違背爭論的言行，容易相處，本性不惱害他人。與那些有智慧的同修梵行者，共同居住在一起，常常使他們感到歡喜，這叫做『柔和』。 什麼是『賢善』（Saujanya，善良）？譬如，有這麼一個人，遠離皺眉怒容，舒展面容，平和地注視他人。面帶微笑，總是先說友善的話語，本性喜歡接納善良的同伴。身心澄澈清凈，這叫做『賢善』。 如果有人成就了這些品德，喜愛正法，喜愛功德，不喜愛名利供養、恭敬稱讚。也不持有增益和損減這兩種邪見。對於不存在的事物，不妄加增益；對於真實存在的事物，不隨意損減。對於世間那些華麗辭藻，用綺麗的文字和相應的詩論所造作的順應世俗的種種文字表相，能夠正確地瞭解，知道它們沒有意義、沒有利益，就遠遠地避開、拋棄，不學習、不喜愛、也不傳播。不樂於儲存多餘的衣物和缽具，遠離在家人的喧鬧雜居，因為那樣會增加煩惱。喜歡與聖眾和合居住，爲了清凈地修習智慧。不喜歡攝受親戚朋友，心想不要因為這些親友的緣故，招來無量擾亂事務。他們如果發生變故，會產生種種愁苦、傷感嘆息、悲傷憂愁煩惱。隨之生起的根本煩惱和隨煩惱，不堅固執著，立刻捨棄、排除、消除、吐出，心想不要因為這些煩惱的緣故，產生現世和來世的種種痛苦。終究不會浪費所有信徒的佈施，終究不會毀犯戒律。
【English Translation】 English version Enduring cold and heat, hunger and thirst, as well as the bites of mosquitoes and gadflies, wind and sun, and the stings of snakes and scorpions. Furthermore, being able to endure the coarse and abusive language that others direct towards oneself. Also, being able to endure the fierce, strong, sharp, painful, heart-wrenching, and life-threatening suffering that arises within one's own body. Being by nature capable of enduring and accepting, this is called 'Kshanti' (endurance). What is 'Mriduta' (gentleness)? For example, someone who, towards the Master (Guru), etc., fully possesses compassionate bodily actions, fully possesses compassionate verbal actions, and fully possesses compassionate mental actions. Harmoniously sharing with wise fellow practitioners of the holy life, using what should be used together. Whatever food and drink there is, there is no secrecy or concealment. What is obtained lawfully and rightfully, placed in the bowl, contained by the bowl, and then used together. Being the same in precepts and views, accomplishing these six pleasing, lovable, and respectable qualities. Without conflicting or contentious behavior, easy to get along with, by nature not annoying others. Dwelling together in one place with wise fellow practitioners of the holy life, constantly making them happy, this is called 'Mriduta'. What is 'Saujanya' (kindness)? For example, someone who is far from frowning and scowling, with a relaxed and pleasant countenance, looking at others with a level gaze. With a smile, always speaking kind words first, by nature often embracing good companions. With a clear and pure body and mind, this is called 'Saujanya'. If someone accomplishes these qualities, loves the true Dharma, loves merit, does not love profit and offerings, respect and praise. And also does not hold the two kinds of wrong views of increasing or decreasing. Towards things that do not exist, never adding to them; towards things that truly exist, never diminishing them. Regarding the ornate language of the world, the various verbal appearances that conform to the world, created with flowery words and corresponding poetic treatises, being able to rightly understand them, knowing that they are meaningless and without benefit, avoiding and abandoning them from afar, not learning, not loving, nor propagating them. Not delighting in storing extra robes and bowls, staying away from the noisy and chaotic dwelling with householders, because it increases afflictions. Delighting in dwelling together harmoniously with the holy assembly, for the sake of purifying and cultivating wisdom. Not delighting in taking care of relatives and friends, thinking, 'Lest I, because of these relatives and friends, incur countless disturbing affairs. If they change for the worse, various sorrows, lamentations, grief, distress, and vexations will arise.' The root afflictions and secondary afflictions that arise along with them, not clinging to them firmly, immediately abandoning, eliminating, removing, and expelling them, thinking, 'Lest I, because of these afflictions, generate various sufferings in this life and future lives.' Ultimately, never wasting the offerings of all believers, ultimately, never violating the precepts.
清凈禁戒。受用信施終不毀呰他人信施。終不棄捨所受學處。常樂省察己之過失。不喜伺求他所愆犯。隱覆自善發露己惡。命難因緣亦不故思毀犯眾罪。設由忘念少有所犯。即便速疾如法悔除。于應作事翹勤無墮。凡百所為自能成辦。終不求他為己給使。于佛世尊及佛弟子不可思議威德神力甚深法教。深生信解終不譭謗。能正了知唯是如來所知所見非我境界。終不樂住自妄見。取非理僻執惡見。所生言論咒術。若與如是功德相應。如是安住如是修學。以正沙門諸莊嚴具。而自莊嚴甚為微妙。譬如有人盛壯端正好自莊嚴。樂受諸欲沐浴身首。涂以妙香服鮮白衣。飾以種種妙莊嚴具。所謂瓔珞耳環。指環腕釧。臂釧諸妙寶印。並金銀等種種華鬘。如是莊嚴極為奇妙。如是行者以正沙門種種功德妙莊嚴具。而自莊嚴。其德熾然威光遍照。是故說為沙門莊嚴。是名沙門莊嚴具義。
瑜伽師地論卷第二十五 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二十六
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第二瑜伽處之一
問于如前所舉所開示出離地中。有幾品類補特伽羅。能證出離。云何建立補特伽羅。云何所緣。云何教授。云何學。云何隨順學法。
【現代漢語翻譯】 現代漢語譯本：清凈地持守禁戒（śīla）。接受信徒的佈施供養，最終也不會詆譭他人的佈施供養。最終也不會捨棄所受持的學處（śikṣāpada）。經常樂於反省自己的過失，不喜好窺探他人的過錯。隱藏自己的善行，揭露自己的惡行。即使面臨生命危險，也不會故意去觸犯各種罪行。即使因為遺忘而稍微有所觸犯，也會立即迅速地如法懺悔改正。對於應該做的事情，勤奮努力而沒有懈怠。所有行為都能自己完成，最終不會尋求他人為自己服務。對於佛世尊（Buddha）以及佛弟子不可思議的威德神力，以及甚深的佛法教義，深深地產生信仰和理解，最終也不會譭謗。能夠正確地了知只有如來（Tathāgata）所知所見才是真實的，不是我的境界。最終不會樂於安住于自己的虛妄見解，採取不合理的偏頗執著和惡見。所產生的言論咒術，如果與這樣的功德相應，像這樣安住，像這樣修學，以真正的沙門（śrāmaṇa）的各種莊嚴具來莊嚴自己，這是非常微妙的。譬如有人身強體壯，端正美好，喜歡用各種裝飾來莊嚴自己，沐浴身體和頭部，塗上美妙的香，穿上鮮艷潔白的衣服，用各種美妙的莊嚴具來裝飾，比如瓔珞（keyūra）、耳環（kuṇḍala）、指環（aṅgulīya）、腕釧（valaya）、臂釧（keyūra）等各種美妙的寶印，以及金銀等各種花鬘（mālā）。這樣的莊嚴極為奇妙。像這樣，修行者以真正的沙門的各種功德妙莊嚴具來莊嚴自己，他的德行熾盛，威光遍照。所以說這是沙門的莊嚴。這叫做沙門莊嚴具的意義。
《瑜伽師地論》卷第二十五 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第二十六
彌勒菩薩說
三藏法師玄奘奉詔翻譯本地分中聲聞地第十三第二瑜伽處之一
問：在如前面所舉出和開示的出離地（Nissaranabhumi）中，有幾種品類的補特伽羅（pudgala，人）能夠證得出離？如何建立補特伽羅？什麼是所緣（ālambana，目標）？什麼是教授（anuśāsanī，教導）？什麼是學（śikṣā，學習）？什麼是隨順學法（anusiṣṭi，相應的學習方法）？
【English Translation】 English version: Purely maintaining the precepts (śīla). Accepting the offerings of faith, ultimately not disparaging the offerings of others. Ultimately not abandoning the accepted training precepts (śikṣāpada). Constantly delighting in examining one's own faults, not delighting in seeking out the transgressions of others. Concealing one's own good qualities, revealing one's own bad deeds. Even in the face of life-threatening circumstances, not intentionally thinking of violating the various offenses. Even if, due to forgetfulness, one slightly transgresses, one should immediately and swiftly repent and correct oneself according to the Dharma. For things that should be done, being diligent and without laziness. Accomplishing all actions oneself, ultimately not seeking others to serve oneself. Regarding the inconceivable majestic virtue and spiritual power of the Buddha (Buddha) and the Buddha's disciples, and the profound teachings of the Dharma, deeply generating faith and understanding, ultimately not slandering. Being able to correctly know that only what is known and seen by the Tathāgata (Tathāgata) is real, not my own realm. Ultimately not delighting in dwelling in one's own deluded views, adopting unreasonable, biased attachments and evil views. The resulting speech and mantras, if they are in accordance with such merits, dwelling in this way, practicing in this way, adorning oneself with the various adornments of a true śrāmaṇa (śrāmaṇa), this is extremely subtle. For example, a person who is strong and handsome, delights in adorning himself with various decorations, bathing his body and head, applying wonderful fragrances, wearing bright white clothes, adorning himself with various wonderful adornments, such as necklaces (keyūra), earrings (kuṇḍala), finger rings (aṅgulīya), bracelets (valaya), armlets (keyūra), and various wonderful precious seals, as well as various flower garlands (mālā) of gold and silver. Such adornment is extremely wonderful. In this way, a practitioner adorns himself with the various meritorious and wonderful adornments of a true śrāmaṇa, his virtue is blazing, and his majestic light shines everywhere. Therefore, it is said to be the adornment of a śrāmaṇa. This is called the meaning of the adornments of a śrāmaṇa.
Yogācārabhūmi-śāstra, Volume 25 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Volume 26
Said by Bodhisattva Maitreya
Translated by Tripiṭaka Master Xuanzang by Imperial Decree, Local Section, Section on the Śrāvaka, Thirteenth, Second Yoga Place, One
Question: Within the previously mentioned and elucidated Ground of Escape (Nissaranabhumi), how many types of individuals (pudgala) are able to realize escape? How are these individuals established? What is the object of focus (ālambana)? What is the instruction (anuśāsanī)? What is the learning (śikṣā)? What is the method of learning in accordance (anusiṣṭi)?
云何瑜伽壞。云何瑜伽。云何作意。云何瑜伽師所作幾種瑜伽師。云何瑜伽修。云何修果。幾種補特伽羅異門。幾種補特伽羅。幾種建立補特伽羅因緣。有幾種魔幾種魔事。云何發趣空無有果。嗢柁南曰。
諸補特伽羅 建立所緣教 學隨順學法 壞瑜伽作意 瑜伽師作修 果門數取趣 因魔事無果 是皆當廣說
補特伽羅品類差別有二十八種。云何二十八。謂鈍根者。利根者。貪增上者。瞋增上者。癡增上者。慢增上者。尋思增上者。得平等者。薄塵性者。行曏者。住果者。隨信行者。隨法行者。信勝解者。見至者。身證者。極七返有者。家家者。一間者。中般涅槃者。生般涅槃者。無行般涅槃者。有行般涅槃者。上流者。時解脫者。不動法者。慧解脫者。俱分解脫者。
云何鈍根補特伽羅。謂有補特伽羅成就鈍根。于所知事遲鈍運轉微劣運轉。如前已說。此復二種。應知其相。一者本來鈍根種姓。二者未善修習諸根。云何利根補特伽羅。謂有補特伽羅成就利根。于所知事不遲鈍運轉不微劣運轉。如前已說。此亦二種。應知其相。一者本來利根種姓。二者已善修習諸根。云何貪增上補特伽羅。謂有補特伽羅。先餘生中於貪煩惱。已修已習已多修習。由是因緣今此生中於所愛事。有猛
【現代漢語翻譯】 現代漢語譯本： 什麼是瑜伽的壞滅？什麼是瑜伽？什麼是作意？瑜伽師所作的瑜伽有幾種？什麼是瑜伽的修習？什麼是修習的果報？補特伽羅（Pudgala，意為『人』或『有情』）的異門有幾種？補特伽羅有幾種？建立補特伽羅的因緣有幾種？有幾種魔？幾種魔事？什麼叫做發趣空無有果？總綱如下： 諸補特伽羅，建立所緣教，學隨順學法，壞瑜伽作意，瑜伽師作修，果門數取趣，因魔事無果，是皆當廣說。 補特伽羅的品類差別有二十八種。什麼是二十八種？即：鈍根者、利根者、貪增上者、瞋增上者、癡增上者、慢增上者、尋思增上者、得平等者、薄塵性者、行曏者、住果者、隨信行者、隨法行者、信勝解者、見至者、身證者、極七返有者、家家者、一間者、中般涅槃者、生般涅槃者、無行般涅槃者、有行般涅槃者、上流者、時解脫者、不動法者、慧解脫者、俱分解脫者。 什麼是鈍根補特伽羅？即有補特伽羅成就鈍根，對於所知之事遲鈍運轉，微劣運轉，如前已說。此又分為兩種，應知其相：一者本來就是鈍根種姓，二者未善修習諸根。什麼是利根補特伽羅？即有補特伽羅成就利根，對於所知之事不遲鈍運轉，不微劣運轉，如前已說。此也分為兩種，應知其相：一者本來就是利根種姓，二者已善修習諸根。什麼是貪增上補特伽羅？即有補特伽羅，先於餘生中對於貪煩惱，已修、已習、已多修習，由於這個因緣，今生對於所愛之事，有猛
【English Translation】 English version: What is the destruction of Yoga? What is Yoga? What is attention (作意, Zuoyi)? How many kinds of Yoga are practiced by a Yogi (瑜伽師, Yugashi)? What is the practice of Yoga? What is the fruit of practice? How many kinds of different entrances (異門, Yimen) are there for Pudgalas (補特伽羅, 'person' or 'being')? How many kinds of Pudgalas are there? What are the causes and conditions for establishing Pudgalas? How many kinds of demons (魔, Mo) are there? How many kinds of demonic activities (魔事, Moshi) are there? What does it mean to embark on emptiness (空, Kong) without fruit? The summary is as follows: The various Pudgalas, establishing the teachings on objects of focus, learning and following the Dharma (法, Fa), destroying Yoga and attention, the Yogi practices and cultivates, the fruit gate and the number of those who take rebirth, the cause of demonic activities without fruit, all of this should be explained in detail. There are twenty-eight kinds of differences in the categories of Pudgalas. What are the twenty-eight kinds? They are: those with dull faculties, those with sharp faculties, those with predominant greed, those with predominant anger, those with predominant delusion, those with predominant pride, those with predominant thought, those who have attained equality, those with thin dust nature, those who are on the path, those who abide in the fruit, those who follow faith, those who follow the Dharma, those who are liberated by faith, those who have attained vision, those who have attained bodily realization, those who at most return seven times, those who go from family to family, those who are interrupted once, those who attain Nirvana (般涅槃, Ban Niepan) in the middle, those who attain Nirvana at birth, those who attain Nirvana without effort, those who attain Nirvana with effort, those who flow upwards, those who are liberated in time, those who are immovable in the Dharma, those who are liberated by wisdom, and those who are liberated in both ways. What is a Pudgala with dull faculties? It is a Pudgala who has dull faculties, whose operation is slow and weak with regard to what is to be known, as previously stated. This is further divided into two kinds, whose characteristics should be known: first, those who are inherently of a dull faculty lineage; second, those who have not well cultivated their faculties. What is a Pudgala with sharp faculties? It is a Pudgala who has sharp faculties, whose operation is not slow and not weak with regard to what is to be known, as previously stated. This is also divided into two kinds, whose characteristics should be known: first, those who are inherently of a sharp faculty lineage; second, those who have well cultivated their faculties. What is a Pudgala with predominant greed? It is a Pudgala who, in previous lives, has cultivated, practiced, and repeatedly cultivated greed and afflictions. Due to this cause, in this life, with regard to what is loved, there is intense
利貪有長時貪。是名貪增上補特伽羅。云何瞋增上補特伽羅。謂有補特伽羅。先餘生中於瞋煩惱。已修已習已多修習。由是因緣今此生中於所憎事。有猛利瞋有長時瞋。是名瞋增上補特伽羅。云何癡增上補特伽羅。謂有補特伽羅。先餘生中於癡煩惱。已修已習已多修習。由是因緣今此生中於所愚事。有猛利癡有長時癡。是名癡增上補特伽羅。云何慢增上補特伽羅。謂有補特伽羅。先餘生中於慢煩惱。已修已習已多修習。由是因緣今此生中於所慢事。有猛利慢有長時慢。是名慢增上補特伽羅。云何尋思增上補特伽羅。謂有補特伽羅。先餘生中於其尋思。已修已習已多修習。由是因緣今此生中於所尋思事。有猛利尋思有長時尋思。是名尋思增上補特伽羅。云何得平等補特伽羅。謂有補特伽羅。先餘生中雖于貪瞋癡慢尋思。不修不習不多修習。而於彼法未見過患。未能厭壞未善推求。由是因緣于所愛所憎所愚所慢所尋思事。無猛利貪無長時貪。然如彼事貪得現行。如貪瞋癡慢尋思亦爾。是名得平等補特伽羅。云何薄塵性補特伽羅。謂有補特伽羅。先餘生中於貪煩惱。不修不習不多修習。已能于彼多見過患。已能厭壞已善推求。由是因緣今此生中於所愛事。會遇現前眾多美妙上品境中起微劣貪。于其中品下品境中貪全不起。如
【現代漢語翻譯】 現代漢語譯本： 什麼是貪慾增上補特伽羅（Pudgala，人）？是指某個人，在前世的生命中，對於貪慾煩惱已經修習、習慣、多次修習。因為這個因緣，今生對於所喜愛的事物，有強烈的貪慾，有長時間的貪慾。這稱為貪慾增上補特伽羅。 什麼是嗔恚增上補特伽羅？是指某個人，在前世的生命中，對於嗔恚煩惱已經修習、習慣、多次修習。因為這個因緣，今生對於所憎恨的事物，有強烈的嗔恚，有長時間的嗔恚。這稱為嗔恚增上補特伽羅。 什麼是愚癡增上補特伽羅？是指某個人，在前世的生命中，對於愚癡煩惱已經修習、習慣、多次修習。因為這個因緣，今生對於所愚昧的事物，有強烈的愚癡，有長時間的愚癡。這稱為愚癡增上補特伽羅。 什麼是我慢增上補特伽羅？是指某個人，在前世的生命中，對於我慢煩惱已經修習、習慣、多次修習。因為這個因緣，今生對於所傲慢的事物，有強烈的我慢，有長時間的我慢。這稱為我慢增上補特伽羅。 什麼是尋思增上補特伽羅？是指某個人，在前世的生命中，對於尋思已經修習、習慣、多次修習。因為這個因緣，今生對於所尋思的事物，有強烈的尋思，有長時間的尋思。這稱為尋思增上補特伽羅。 什麼是得平等補特伽羅？是指某個人，在前世的生命中，雖然對於貪慾、嗔恚、愚癡、我慢、尋思，沒有修習、沒有習慣、沒有多次修習，但是對於這些法，沒有見過其過患，不能厭惡捨棄，沒有好好地推求。因為這個因緣，對於所愛、所憎、所愚、所慢、所尋思的事物，沒有強烈的貪慾，沒有長時間的貪慾。然而，如果這些事物出現，貪慾還是會現行。如同貪慾，嗔恚、愚癡、我慢、尋思也是如此。這稱為得平等補特伽羅。 什麼是薄塵性補特伽羅？是指某個人，在前世的生命中，對於貪慾煩惱，沒有修習、沒有習慣、沒有多次修習，已經能夠對它多見其過患，已經能夠厭惡捨棄，已經好好地推求。因為這個因緣，今生對於所喜愛的事物，會遇到現前眾多美好上品境界，生起微弱的貪慾。對於其中的中品、下品境界，貪慾完全不會生起。如同...
【English Translation】 English version: What is a 'Greed-Increased Pudgala' (Pudgala, person)? It refers to a person who, in previous lives, has cultivated, habituated, and repeatedly cultivated the affliction of greed. Due to this cause, in this life, towards things that are liked, there is intense greed and prolonged greed. This is called a 'Greed-Increased Pudgala'. What is a 'Hatred-Increased Pudgala'? It refers to a person who, in previous lives, has cultivated, habituated, and repeatedly cultivated the affliction of hatred. Due to this cause, in this life, towards things that are hated, there is intense hatred and prolonged hatred. This is called a 'Hatred-Increased Pudgala'. What is a 'Delusion-Increased Pudgala'? It refers to a person who, in previous lives, has cultivated, habituated, and repeatedly cultivated the affliction of delusion. Due to this cause, in this life, towards things that are deluded, there is intense delusion and prolonged delusion. This is called a 'Delusion-Increased Pudgala'. What is an 'Arrogance-Increased Pudgala'? It refers to a person who, in previous lives, has cultivated, habituated, and repeatedly cultivated the affliction of arrogance. Due to this cause, in this life, towards things that are treated with arrogance, there is intense arrogance and prolonged arrogance. This is called an 'Arrogance-Increased Pudgala'. What is a 'Thinking-Increased Pudgala'? It refers to a person who, in previous lives, has cultivated, habituated, and repeatedly cultivated thinking. Due to this cause, in this life, towards things that are thought about, there is intense thinking and prolonged thinking. This is called a 'Thinking-Increased Pudgala'. What is an 'Equanimity-Attained Pudgala'? It refers to a person who, in previous lives, although has not cultivated, habituated, or repeatedly cultivated greed, hatred, delusion, arrogance, and thinking, has not seen the faults in these dharmas, has not been able to reject them, and has not thoroughly investigated them. Due to this cause, towards things that are liked, hated, deluded, treated with arrogance, and thought about, there is no intense greed and no prolonged greed. However, if these things appear, greed will still manifest. Just like greed, hatred, delusion, arrogance, and thinking are also like this. This is called an 'Equanimity-Attained Pudgala'. What is a 'Thin-Dust Nature Pudgala'? It refers to a person who, in previous lives, has not cultivated, habituated, or repeatedly cultivated the affliction of greed, has already been able to see many faults in it, has already been able to reject it, and has thoroughly investigated it. Due to this cause, in this life, towards things that are liked, encountering many beautiful and superior realms, only slight greed arises. Towards the middle and lower realms among them, greed does not arise at all. Like...
貪瞋癡慢尋思應知亦爾。是名薄塵性補特伽羅。云何行向補特伽羅。謂行四向補特伽羅。何等為四。一預流果向。二一來果向。三不還果向。四阿羅漢果向。是名行向補特伽羅。云何住果補特伽羅。謂住四果補特伽羅。何等為四。一預流果。二一來果。三不還果。四阿羅漢果。是名住果補特伽羅。云何隨信行補特伽羅。謂有補特伽羅。從他求請教授教誡。由此力故修證果行。非如所聞所受所究竟。所思所量所觀察法。自有功能自有勢力隨法修行。唯由隨他補特伽羅信而修行。是名隨信行補特伽羅。云何隨法行補特伽羅。謂有補特伽羅。如其所聞所受所究竟。所思所量所觀察法。自有功能自有勢力隨法修行。不從他求教授教誡修證果行。是名隨法行補特伽羅。云何信勝解補特伽羅。謂即隨信行補特伽羅。因他教授教誡。于沙門果得觸證時。名信勝解補特伽羅。云何見至補特伽羅。謂即隨法行補特伽羅。于沙門果得觸證時。說名見至補特伽羅。云何身證補特伽羅。謂有補特伽羅。於八解脫順逆入出。身作證多安住。而未能得諸漏永盡。是名身證補特伽羅。云何名為極七返有補特伽羅。謂有補特伽羅。已能永斷薩迦耶見戒禁取疑三種結故。得預流果成無墮法定趣菩提。極七返有天人往來。極至七返證苦邊際。如是名為極七返
【現代漢語翻譯】 現代漢語譯本 貪、瞋、癡、慢的尋思也應當知道是這樣的。這叫做薄塵性補特伽羅（Pudgala，人）。 什麼是行向補特伽羅（Pudgala，人）？是指正在修習四向的補特伽羅（Pudgala，人）。什麼是四向？一是預流果向，二是一來果向，三是不還果向，四是阿羅漢果向。這叫做行向補特伽羅（Pudgala，人）。 什麼是住果補特伽羅（Pudgala，人）？是指安住於四果的補特伽羅（Pudgala，人）。什麼是四果？一是預流果，二是一來果，三是不還果，四是阿羅漢果。這叫做住果補特伽羅（Pudgala，人）。 什麼是隨信行補特伽羅（Pudgala，人）？是指有的補特伽羅（Pudgala，人），從他人處尋求教授教誡，憑藉這種力量修證果行，不像對於所聽聞、所領受、所究竟、所思量、所觀察的法，自有功能，自有勢力，隨法修行，僅僅由於隨順他人的補特伽羅（Pudgala，人）的信心而修行。這叫做隨信行補特伽羅（Pudgala，人）。 什麼是隨法行補特伽羅（Pudgala，人）？是指有的補特伽羅（Pudgala，人），如其所聽聞、所領受、所究竟、所思量、所觀察的法，自有功能，自有勢力，隨法修行，不從他人處尋求教授教誡修證果行。這叫做隨法行補特伽羅（Pudgala，人）。 什麼是信勝解補特伽羅（Pudgala，人）？是指就是隨信行補特伽羅（Pudgala，人），因為他人的教授教誡，在沙門果（Śrāmaṇaphala）得到觸證的時候，叫做信勝解補特伽羅（Pudgala，人）。 什麼是見至補特伽羅（Pudgala，人）？是指就是隨法行補特伽羅（Pudgala，人），在沙門果（Śrāmaṇaphala）得到觸證的時候，稱作見至補特伽羅（Pudgala，人）。 什麼是身證補特伽羅（Pudgala，人）？是指有的補特伽羅（Pudgala，人），對於八解脫（Aṣṭavimokṣa）順逆入出，以身體作證並且安住其中，但是未能得到諸漏永盡。這叫做身證補特伽羅（Pudgala，人）。 什麼叫做極七返有補特伽羅（Pudgala，人）？是指有的補特伽羅（Pudgala，人），已經能夠永遠斷除薩迦耶見（satkāya-dṛṣṭi）、戒禁取（śīlabbata-parāmarsa）、疑（vicikicchā）三種結，因此得到預流果（srotaāpanna）成就，成為不會墮落的必定趣向菩提的，最多七次往來於天人和人道之間，最多到第七次就證得苦的邊際。像這樣叫做極七返有
【English Translation】 English version It should also be known that pondering on greed, hatred, delusion, and pride is the same. This is called a Pudgala (person) with thin defilements. What is a Pudgala (person) who is on the path? It refers to a Pudgala (person) who is practicing the four paths. What are the four? First, the path to the Stream-enterer fruit; second, the path to the Once-returner fruit; third, the path to the Non-returner fruit; fourth, the path to the Arhat fruit. This is called a Pudgala (person) who is on the path. What is a Pudgala (person) who abides in the fruit? It refers to a Pudgala (person) who abides in the four fruits. What are the four? First, the Stream-enterer fruit; second, the Once-returner fruit; third, the Non-returner fruit; fourth, the Arhat fruit. This is called a Pudgala (person) who abides in the fruit. What is a Pudgala (person) who goes by faith? It refers to a Pudgala (person) who seeks teaching and instruction from others, and by this power cultivates and realizes the fruit and path, not like one who, regarding the Dharma that has been heard, received, thoroughly understood, thought about, measured, and observed, has his own function and his own power to cultivate according to the Dharma, but only cultivates by following the faith of another Pudgala (person). This is called a Pudgala (person) who goes by faith. What is a Pudgala (person) who goes by Dharma? It refers to a Pudgala (person) who, regarding the Dharma that has been heard, received, thoroughly understood, thought about, measured, and observed, has his own function and his own power to cultivate according to the Dharma, and does not seek teaching and instruction from others to cultivate and realize the fruit and path. This is called a Pudgala (person) who goes by Dharma. What is a Pudgala (person) who is liberated by faith? It refers to the very Pudgala (person) who goes by faith, who, because of the teaching and instruction of others, when attaining the touch and realization of the Śrāmaṇaphala (fruit of a contemplative), is called a Pudgala (person) who is liberated by faith. What is a Pudgala (person) who has reached the view? It refers to the very Pudgala (person) who goes by Dharma, who, when attaining the touch and realization of the Śrāmaṇaphala (fruit of a contemplative), is called a Pudgala (person) who has reached the view. What is a Pudgala (person) who is a body-witness? It refers to a Pudgala (person) who, regarding the eight liberations (Aṣṭavimokṣa), enters and emerges in direct and reverse order, witnesses them with the body, and dwells in them, but has not yet attained the complete exhaustion of all outflows. This is called a Pudgala (person) who is a body-witness. What is called a Pudgala (person) who at most returns seven times? It refers to a Pudgala (person) who has already been able to permanently sever the three fetters of satkāya-dṛṣṭi (belief in a self), śīlabbata-parāmarsa (attachment to rites and rituals), and vicikicchā (doubt), and therefore attains the srotaāpanna (Stream-enterer) fruit, becoming one who is assured of not falling back and is destined for enlightenment, returning at most seven times between the realms of gods and humans, and at most in the seventh return realizes the end of suffering. Such a one is called one who at most returns seven times.
有補特伽羅。云何家家補特伽羅。謂有二種家家。一天家家。二人家家。天家家者。謂于天上從家至家。若往若來證苦邊際。人家家者。謂於人間從家至家。若往若來證苦邊際。當知此二俱是預流補特伽羅。云何一間補特伽羅。謂即一來補特伽羅。行不還果向已。能永斷欲界煩惱上品中品。唯餘下品。唯更受一欲界天有。即于彼處得般涅槃。不復還來生此世間。是名一間補特伽羅。云何中般涅槃補特伽羅。謂有三種中般涅槃補特伽羅。一有一種中般涅槃補特伽羅。從此沒已中有續生。中有生已便般涅槃。如小札火微星才舉即便謝滅。二有一種中般涅槃補特伽羅。從此沒已中有續生。中有生已少時經停。未趣生有便般涅槃。如鐵摶鋌炎熾赫然錘鍛星流未下便滅。三有一種中般涅槃補特伽羅。從此沒已中有續生。中有生已往趣生有。未得生有便般涅槃。如彼熱鐵椎鍛星流下未至地即便謝滅。如是三種中般涅槃補特伽羅。總說為一中般涅槃補特伽羅。云何生般涅槃補特伽羅。謂才生彼已便般涅槃。是名生般涅槃補特伽羅。云何無行般涅槃補特伽羅。謂生彼已不起加行不作功用。不由勞倦道現在前而般涅槃。是名無行般涅槃補特伽羅。云何有行般涅槃補特伽羅。謂彼生已發起加行作大功用。由極勞倦道現在前而般涅槃。是名有
【現代漢語翻譯】 現代漢語譯本 有補特伽羅（Pudgala，人）。什麼是家家補特伽羅？有二種家家：一天家家，二人家家。天家家是指在天上從一個天界到另一個天界，或來或去，最終證得苦的邊際（涅槃）。人家家是指在人間從一個家庭到另一個家庭，或來或去，最終證得苦的邊際（涅槃）。應當知道這兩種都是預流（Srotapanna）補特伽羅。什麼是'一間'補特伽羅？是指一來（Sakrdagamin）補特伽羅，他已經趨向于不還果（Anagamin），能夠永遠斷除欲界煩惱的上品和中品，只剩下下品。他只會再受一次欲界天的生命，就在那裡得到般涅槃（Parinirvana），不再返回此世間。這稱為'一間'補特伽羅。 什麼是中般涅槃補特伽羅？有三種中般涅槃補特伽羅：第一種是，從此世間死後，中有（Antarabhava）相續產生，中有產生后立即般涅槃，就像小塊火花或微小的星星剛升起就熄滅。第二種是，從此世間死後，中有相續產生，中有產生后停留短暫時間，還未趨向于投生就般涅槃，就像燒紅的鐵塊，熾熱發光，錘打時火星四濺，還沒落下來就熄滅。第三種是，從此世間死後，中有相續產生，中有產生后前往投生之處，還未得到投生之處就般涅槃，就像燒紅的鐵錐，錘打時火星四濺，還沒落到地上就熄滅。這三種中般涅槃補特伽羅，總稱為一種中般涅槃補特伽羅。 什麼是生般涅槃補特伽羅？是指才生到彼處就般涅槃。這稱為生般涅槃補特伽羅。 什麼'無行'般涅槃補特伽羅？是指生到彼處后，不發起任何修行，不作任何功用，不經過任何勞累，道（Marga）就自然現前而般涅槃。這稱為'無行'般涅槃補特伽羅。 什麼是'有行'般涅槃補特伽羅？是指生到彼處后，發起修行，作出巨大的功用，經過極度的勞累，道（Marga）才現前而般涅槃。這稱為'有行'
【English Translation】 English version There are Pudgalas (persons). What are 'family-to-family' Pudgalas? There are two kinds of 'family-to-family': heavenly 'family-to-family' and human 'family-to-family'. Heavenly 'family-to-family' refers to those who, in the heavens, go from one heavenly realm to another, either going or coming, and ultimately attain the end of suffering (Nirvana). Human 'family-to-family' refers to those who, in the human realm, go from one family to another, either going or coming, and ultimately attain the end of suffering (Nirvana). Know that both of these are Srotapanna (stream-enterer) Pudgalas. What is a 'one-interval' Pudgala? It refers to a Sakrdagamin (once-returner) Pudgala who, having progressed towards the Anagamin (non-returner) fruit, is able to permanently sever the upper and middle grades of desire realm afflictions, leaving only the lower grades. He will only receive one more existence in the desire realm heavens, and in that place, he will attain Parinirvana (complete Nirvana), never returning to this world. This is called a 'one-interval' Pudgala. What is a 'in-between Nirvana' Pudgala? There are three kinds of 'in-between Nirvana' Pudgalas: The first is one who, having died in this world, has an Antarabhava (intermediate state) that continues, and immediately after the arising of the intermediate state, attains Parinirvana, like a small spark or a tiny star that is extinguished as soon as it rises. The second is one who, having died in this world, has an Antarabhava that continues, and after the arising of the intermediate state, remains for a short time, and before proceeding to rebirth, attains Parinirvana, like a red-hot iron mass, blazing and radiant, that when hammered, sends sparks flying, which are extinguished before they fall. The third is one who, having died in this world, has an Antarabhava that continues, and after the arising of the intermediate state, goes towards a place of rebirth, and before attaining that place of rebirth, attains Parinirvana, like a red-hot iron cone, that when hammered, sends sparks flying, which are extinguished before they reach the ground. These three kinds of 'in-between Nirvana' Pudgalas are collectively called one 'in-between Nirvana' Pudgala. What is a 'birth Nirvana' Pudgala? It refers to one who, having just been born in that place, attains Parinirvana. This is called a 'birth Nirvana' Pudgala. What is a 'without effort' Nirvana Pudgala? It refers to one who, having been born in that place, does not initiate any practice, does not make any effort, and without any exertion, the Marga (path) naturally appears and attains Parinirvana. This is called a 'without effort' Nirvana Pudgala. What is an 'with effort' Nirvana Pudgala? It refers to one who, having been born in that place, initiates practice, makes great effort, and after extreme exertion, the Marga (path) appears and attains Parinirvana. This is called an 'with effort'
行般涅槃補特伽羅。云何上流補特伽羅。謂有不還補特伽羅。從此上生初靜慮已。住于彼處不般涅槃。從彼沒已展轉上生諸所生處。乃至或到色究竟天。或到非想非非想處。是名上流補特伽羅。云何時解脫補特伽羅。謂有補特伽羅。鈍根種姓于諸世間現法樂住容有退失。或思自害或守解脫。勵力勤修不放逸行。謂防退失增上力故。或唯安住自分善品。或經彼彼日夜剎那瞚息須臾勵力勝進。乃至未證最極猛利。是名時解脫補特伽羅。云何不動法補特伽羅。謂有補特伽羅。與上相違。當知是名不動法補特伽羅。云何慧解脫補特伽羅。謂有補特伽羅。已能證得諸漏永盡。於八解脫未能身證具足安住。是名慧解脫補特伽羅。云何俱分解脫補特伽羅。謂有補特伽羅。已能證得諸漏永盡。於八解脫身已作證具足安住。于煩惱障分及解脫障分。心俱解脫。是名俱分解脫補特伽羅。
云何建立補特伽羅。謂由十一差別道理。應知建立補特伽羅。云何十一差別道理。一根差別故。二眾差別故。三行差別故。四愿差別故。五行跡差別故。六道果差別故。七加行差別故。八定差別故。九生差別故。十退不退差別故。十一障差別故。
云何由根差別建立補特伽羅。謂根差別故建立二種補特伽羅。一者鈍根。二者利根。云何由眾差別
【現代漢語翻譯】 現代漢語譯本 什麼是行般涅槃補特伽羅（行般涅槃者）？什麼是上流補特伽羅（向上流轉者）？是指有不還補特伽羅（不再返回欲界者），從此向上生到初禪，住在那裡不再般涅槃（入滅），從那裡死後輾轉向上生到各個地方，乃至到達色究竟天（色界頂層天）或者非想非非想處（無色界頂層天）。這叫做上流補特伽羅（向上流轉者）。 什麼是時解脫補特伽羅（有時解脫者）？是指有補特伽羅（有情），是鈍根種姓，對於在世間享受現法安樂容易退失，或者想要自殺，或者守護解脫，努力勤奮修行不放逸行，因為防止退失而增加力量的緣故，或者只是安住在自己的善法方面，或者經過那些日夜剎那瞚息須臾努力勝進，乃至沒有證得最極猛利的解脫。這叫做時解脫補特伽羅（有時解脫者）。 什麼是不動法補特伽羅（不退轉法者）？是指有補特伽羅（有情），與上面所說的時解脫者相反。應當知道這叫做不動法補特伽羅（不退轉法者）。 什麼是慧解脫補特伽羅（慧解脫者）？是指有補特伽羅（有情），已經能夠證得諸漏永盡，對於八解脫未能親身證得具足安住。這叫做慧解脫補特伽羅（慧解脫者）。 什麼是俱分解脫補特伽羅（俱分解脫者）？是指有補特伽羅（有情），已經能夠證得諸漏永盡，對於八解脫親身已經作證具足安住，對於煩惱障和解脫障，心都得到解脫。這叫做俱分解脫補特伽羅（俱分解脫者）。 什麼是建立補特伽羅（建立有情）？是指由十一種差別道理，應當知道建立補特伽羅（有情）。什麼是十一種差別道理？一是根差別，二是眾差別，三是行差別，四是愿差別，五是行跡差別，六是道果差別，七是加行差別，八是定差別，九是生差別，十是退不退差別，十一是障差別。 什麼是由於根差別建立補特伽羅（有情）？是指由於根的差別建立兩種補特伽羅（有情）：一是鈍根，二是利根。什麼是由於眾差別
【English Translation】 English version What is a '行般涅槃' Pudgala (One who attains Nirvana through practice)? What is an '上流' Pudgala (One who flows upward)? It refers to a '不還' Pudgala (Non-returner) who, from this point, ascends to the first Dhyana (stage of meditation), dwells there without attaining Parinirvana (final Nirvana), and after death, transmigrates upward through various realms, even reaching the Akanistha Heaven (highest heaven in the Realm of Form) or the Neither-perception-nor-non-perception realm (highest realm in the Formless Realm). This is called an '上流' Pudgala (One who flows upward). What is a '時解脫' Pudgala (One who attains liberation at a certain time)? It refers to a Pudgala (being) who, being of dull faculties, is prone to losing the joy of dwelling in the present Dharma in the world, or contemplates suicide, or guards liberation, diligently cultivates the practice of non-negligence, because of the power of preventing loss, or solely dwells in their own virtuous qualities, or through those days and nights, moments, instants, breaths, and short periods, strives to advance, until they have not attained the most extremely intense liberation. This is called a '時解脫' Pudgala (One who attains liberation at a certain time). What is an '不動法' Pudgala (One with immovable Dharma)? It refers to a Pudgala (being) who is the opposite of the above-mentioned '時解脫' (liberation at a certain time) one. It should be known that this is called an '不動法' Pudgala (One with immovable Dharma). What is a '慧解脫' Pudgala (One liberated by wisdom)? It refers to a Pudgala (being) who has already been able to realize the complete exhaustion of all outflows (asavas), but has not been able to personally realize and fully abide in the eight liberations. This is called a '慧解脫' Pudgala (One liberated by wisdom). What is a '俱分解脫' Pudgala (One liberated in both ways)? It refers to a Pudgala (being) who has already been able to realize the complete exhaustion of all outflows (asavas), and has personally realized and fully abided in the eight liberations, and whose mind is liberated from both the obstructions of afflictions and the obstructions of liberation. This is called a '俱分解脫' Pudgala (One liberated in both ways). What is the establishment of Pudgalas (beings)? It refers to the establishment of Pudgalas (beings) based on eleven different principles. What are the eleven different principles? First, the difference in faculties; second, the difference in assemblies; third, the difference in conduct; fourth, the difference in vows; fifth, the difference in traces of conduct; sixth, the difference in paths and fruits; seventh, the difference in application; eighth, the difference in samadhi (meditative absorption); ninth, the difference in birth; tenth, the difference in regression and non-regression; eleventh, the difference in obstructions. What is the establishment of Pudgalas (beings) based on the difference in faculties? It refers to the establishment of two types of Pudgalas (beings) based on the difference in faculties: first, those with dull faculties; second, those with sharp faculties. What is the establishment based on the difference in assemblies?
建立補特伽羅。謂眾差別故建立七種補特伽羅。謂比丘比丘尼式叉摩那。勞策男勞策女。近事男近事女。云何由行差別建立補特伽羅。謂行差別故建立七種補特伽羅。謂若貪增上補特伽羅名貪行者。若瞋增上補特伽羅名瞋行者。若癡增上補特伽羅名癡行者。若慢增上補特伽羅名慢行者。若尋思增上補特伽羅名尋思行者。若得平等補特伽羅名等分行者。若薄塵性補特伽羅名薄塵行者。問貪行補特伽羅應知何相。答貪行補特伽羅。于諸微劣所愛事中。尚能生起最極厚重上品貪纏。何況中品上品境界。又此貪纏住在身中。經久相續長時隨縛。由貪纏故為可愛法之所制伏。不能制伏彼可愛法。諸根悅懌諸根不強。諸根不澀。諸根不粗。為性不好以惡身語損惱於他。難使遠離難使厭患。下劣勝解。事業堅牢。事業久固。禁戒堅牢。禁戒久固。能忍能受。于資生具。為性耽染深生愛重。多喜多悅遠離顰蹙。舒顏平視含笑先言。如是等類應知是名貪行者相。問瞋行補特伽羅應知何相。答瞋行補特伽羅。于諸微劣所憎事中。尚能生起最極厚重上品瞋纏。何況中品上品境界。又此瞋纏住在身中。經久相續長時隨縛。由此瞋纏為可憎法之所制伏。不能制伏彼可憎法。諸根枯槁諸根剛強。諸根疏澀諸根粗燥。為性好樂以惡身語損惱於他。易令
【現代漢語翻譯】 現代漢語譯本 建立補特伽羅（Pudgala，人）。因為眾生有差別，所以建立七種補特伽羅。即比丘（Bhikkhu，男出家人），比丘尼（Bhikkhuni，女出家人），式叉摩那（Siksamana，沙彌尼），勞策男（Sramanera，男沙彌），勞策女（Sramanerika，女沙彌），近事男（Upasaka，男居士），近事女（Upasika，女居士）。 如何根據行為的差別來建立補特伽羅？因為行為有差別，所以建立七種補特伽羅。即如果貪慾特別強盛的補特伽羅，稱為貪行者；如果嗔恚特別強盛的補特伽羅，稱為嗔行者；如果愚癡特別強盛的補特伽羅，稱為癡行者；如果傲慢特別強盛的補特伽羅，稱為慢行者；如果尋思特別強盛的補特伽羅，稱為尋思行者；如果獲得平等心的補特伽羅，稱為等分行者；如果煩惱輕微的補特伽羅，稱為薄塵行者。 問：貪行補特伽羅應該瞭解哪些特徵？答：貪行補特伽羅，對於那些微不足道、喜愛的事物，尚且能夠生起極其強烈、深厚的上品貪慾煩惱，更何況是中品、上品境界的事物。而且這種貪慾煩惱住在身中，經歷長久，持續不斷地長時間纏縛。由於貪慾煩惱的緣故，被可愛的事物所控制，不能控制那些可愛的事物。諸根喜悅，諸根不強壯，諸根不澀滯，諸根不粗糙。本性不好，喜歡用惡劣的身語行為損害他人。難以使他遠離（貪慾），難以使他厭惡（貪慾）。下劣的勝解，事業堅固，事業持久。禁戒堅固，禁戒持久。能夠忍耐，能夠承受。對於生活所需的物品，本性貪戀，深深地愛重。多喜悅，遠離愁眉苦臉，舒展面容，平靜地觀看，含笑先說話。像這些等等，應該知道這就是貪行者的特徵。 問：嗔行補特伽羅應該瞭解哪些特徵？答：嗔行補特伽羅，對於那些微不足道、憎恨的事物，尚且能夠生起極其強烈、深厚的上品嗔恚煩惱，更何況是中品、上品境界的事物。而且這種嗔恚煩惱住在身中，經歷長久，持續不斷地長時間纏縛。由於這種嗔恚煩惱，被可憎的事物所控制，不能控制那些可憎的事物。諸根枯槁，諸根剛強，諸根疏澀，諸根粗糙。本性喜歡用惡劣的身語行為損害他人。容易使他...
【English Translation】 English version Establishing Pudgalas (Pudgala, persons). Because beings are diverse, seven types of Pudgalas are established. These are Bhikkhu (male monastic), Bhikkhuni (female monastic), Siksamana (novice nun), Sramanera (male novice), Sramanerika (female novice), Upasaka (male lay follower), and Upasika (female lay follower). How are Pudgalas established based on differences in conduct? Because conduct differs, seven types of Pudgalas are established. These are: a Pudgala with a preponderance of greed is called a greedy practitioner; a Pudgala with a preponderance of hatred is called a hateful practitioner; a Pudgala with a preponderance of delusion is called a deluded practitioner; a Pudgala with a preponderance of pride is called a proud practitioner; a Pudgala with a preponderance of discursive thought is called a discursive practitioner; a Pudgala who has attained equanimity is called an equanimous practitioner; and a Pudgala with slight defilements is called a practitioner with slight defilements. Question: What characteristics should be known of a greedy Pudgala? Answer: A greedy Pudgala, even towards trivial and beloved things, can generate extremely strong and profound superior-grade greed afflictions, let alone towards things of middle or superior grade. Moreover, this greed affliction dwells in the body, persisting for a long time, continuously binding for a long duration. Because of this greed affliction, they are controlled by lovable things and cannot control those lovable things. The sense faculties are delighted, the sense faculties are not strong, the sense faculties are not astringent, and the sense faculties are not coarse. Their nature is not good, and they like to harm others with evil bodily and verbal actions. It is difficult to make them abandon (greed), and difficult to make them disgusted with (greed). They have inferior conviction, their actions are firm, and their actions are long-lasting. Their precepts are firm, and their precepts are long-lasting. They are able to endure and able to bear. Regarding the necessities of life, their nature is covetous, and they deeply cherish them. They are often joyful and delighted, far from frowning, with a relaxed face, looking calmly, and speaking first with a smile. Such types should be known as the characteristics of a greedy person. Question: What characteristics should be known of a hateful Pudgala? Answer: A hateful Pudgala, even towards trivial and hateful things, can generate extremely strong and profound superior-grade hatred afflictions, let alone towards things of middle or superior grade. Moreover, this hatred affliction dwells in the body, persisting for a long time, continuously binding for a long duration. Because of this hatred affliction, they are controlled by hateful things and cannot control those hateful things. The sense faculties are withered, the sense faculties are rigid, the sense faculties are rough, and the sense faculties are coarse. Their nature likes to harm others with evil bodily and verbal actions. It is easy to make them...
遠離易令厭患。兇暴強口形相棱層無多勝解。事業不堅事業不固。禁戒不堅禁戒不固。不忍不受多憂多惱。性好違背所取不順。性多愁戚性好粗言。多懷嫌恨意樂慘烈。悖惡尤蛆好相拒對。得少語言多恚多憤。憔悴而住喜生忿怒。眉面顰蹙恒不舒顏邪精下視。於他榮利多憎多嫉。如是等類應知是名瞋行者相。問癡行補特伽羅應知何相。答癡行補特伽羅。于諸微劣所愚事中。尚能生起最極厚重上品癡纏。何況中品上品境界。又此癡纏住在身中。經久相續長時隨縛。由此癡纏為可癡法之所制伏。不能制伏彼可癡法。諸根闇鈍諸根愚昧諸根羸劣。身業慢緩語業慢緩。惡思所思惡說所說惡作所作。懶墮懈怠起不圓滿。詞辯薄弱性不聰敏念多忘失。不正知住所取左僻。難使遠離難使厭患。下劣勝解。頑騃瘖啞以手代言。無有力能領解善說惡說法義。緣所牽纏他所引奪他所策使。如是等類應知是名癡行者相。問慢行補特伽羅應知何相。答慢行補特伽羅。于諸微劣所慢事中。尚能生起最極厚重上品慢纏。何況中品上品境界。又此慢纏住在身中。經久相續長時隨縛。由慢纏故為可慢法之所制伏。不能制伏彼可慢法。諸根掉動諸根高舉。諸根散亂勤樂嚴身。言語高大不樂謙下。于其父母眷屬師長。不能時時如法承事。多懷憍傲不能以身禮
【現代漢語翻譯】 現代漢語譯本 遠離那些容易令人厭惡的事物。兇狠暴戾，言語強硬，外貌醜陋，沒有多少勝妙的理解。做事不堅定，事業不穩固。戒律不嚴謹，持戒不堅定。不能忍耐，不能接受，多有憂愁和煩惱。天性喜歡違背，所接受的事物不順心。天性多愁善感，喜歡說粗俗的話。心中懷有很多嫌隙和怨恨，心意慘烈。悖逆邪惡，像蛆蟲一樣，喜歡與人爭辯對抗。得到一點點言語上的冒犯，就大發雷霆，怒火中燒。面容憔悴，總是生活在憤怒之中。眉頭緊鎖，面容不舒展，眼神不正，向下看。對於他人的榮耀和利益，多有憎恨和嫉妒。像這樣等等的人，應當知道這就是瞋行者的相貌。 問：癡行（Mohacaritra，愚癡的行為）的補特伽羅（Pudgala，人）應當知道有什麼樣的相貌？ 答：癡行的補特伽羅，對於那些非常微小和低劣的愚蠢事情，尚且能夠生起最極厚重和上品的愚癡纏縛。更何況是中品和上品的境界呢？而且這種愚癡纏縛住在身中，經歷長久的時間，持續不斷地纏縛著他。由於愚癡纏縛的緣故，被那些可以使人愚癡的法所制伏，而不能夠制伏那些可以使人愚癡的法。他的諸根（感官）遲鈍，諸根愚昧，諸根羸弱。身業（身體的行為）緩慢遲緩，語業（語言的行為）緩慢遲緩。所思所想都是惡的，所說所講都是惡的，所作所為都是惡的。懶惰懈怠，所做的事情不能圓滿。言辭辯論能力薄弱，天性不聰明敏捷，記憶力差，容易忘事。不正知（不正確的認知）住所，所接受的事物偏頗。難以使人遠離，難以使人厭惡。勝解（殊勝的理解）下劣。愚笨遲鈍，瘖啞不能說話，用手來表達意思。沒有能力理解善說和惡說的法義。被外緣所牽纏，被他人所引誘奪取，被他人所鞭策驅使。像這樣等等的人，應當知道這就是癡行者的相貌。 問：慢行（Manacaritra，傲慢的行為）的補特伽羅應當知道有什麼樣的相貌？ 答：慢行的補特伽羅，對於那些非常微小和低劣的可以產生傲慢的事情，尚且能夠生起最極厚重和上品的傲慢纏縛。更何況是中品和上品的境界呢？而且這種傲慢纏縛住在身中，經歷長久的時間，持續不斷地纏縛著他。由於傲慢纏縛的緣故，被那些可以使人傲慢的法所制伏，而不能夠制伏那些可以使人傲慢的法。他的諸根掉舉不定，諸根高高在上，諸根散亂。勤奮努力地裝飾身體。言語高傲自大，不喜歡謙虛低下。對於自己的父母、眷屬、師長，不能夠時時如法地承事。心中懷有很多驕傲自滿，不能夠用身體去禮拜。
【English Translation】 English version He keeps away from things that easily cause dislike and aversion. He is fierce and violent, harsh in speech, has an unpleasant appearance, and possesses little superior understanding. His actions are not firm, and his undertakings are not stable. His precepts are not firm, and his adherence to them is not steadfast. He is intolerant and unaccepting, filled with much worry and distress. By nature, he likes to contradict, and what he accepts is not agreeable. He is often melancholic and prone to coarse language. He harbors much suspicion and resentment, and his intentions are cruel. He is rebellious and wicked, like a maggot, and enjoys arguing and opposing others. He becomes very angry and resentful over minor offenses. He lives in a state of distress, always prone to anger. His brow is furrowed, his face is constantly frowning, and his gaze is impure and downward. He is often hateful and jealous of the success and prosperity of others. Such individuals should be known as those characterized by anger. Question: What characteristics should one know of a Pudgala (person) characterized by Mohacaritra (deluded conduct)? Answer: A Pudgala characterized by deluded conduct, even in the most trivial and insignificant matters of foolishness, can generate the thickest and most intense form of delusion. How much more so in matters of intermediate and superior importance? Moreover, this delusion resides within him, persisting and binding him for a long time. Due to this delusion, he is subdued by things that cause delusion and cannot subdue those things. His senses are dull, his senses are foolish, and his senses are weak. His bodily actions are slow and sluggish, and his verbal actions are slow and sluggish. His thoughts are evil, his words are evil, and his deeds are evil. He is lazy and indolent, and his undertakings are incomplete. His eloquence is weak, his nature is not intelligent or quick-witted, and his memory is poor. He dwells in incorrect awareness, and what he accepts is skewed. It is difficult to make him leave or dislike something. His understanding is inferior. He is dull-witted, mute, and uses his hands to communicate. He lacks the ability to comprehend the meaning of well-spoken or poorly-spoken Dharma. He is entangled by circumstances, led astray by others, and driven by others. Such individuals should be known as those characterized by deluded conduct. Question: What characteristics should one know of a Pudgala characterized by Manacaritra (proud conduct)? Answer: A Pudgala characterized by proud conduct, even in the most trivial and insignificant matters that can give rise to pride, can generate the thickest and most intense form of pride. How much more so in matters of intermediate and superior importance? Moreover, this pride resides within him, persisting and binding him for a long time. Due to this pride, he is subdued by things that cause pride and cannot subdue those things. His senses are agitated, his senses are haughty, and his senses are scattered. He diligently adorns his body. His speech is arrogant and he dislikes humility. He is unable to serve his parents, relatives, and teachers properly at all times. He harbors much arrogance and is unable to bow down with his body.
敬問訊。合掌迎逆修和敬業。自高自舉陵蔑他人。樂著利養樂著恭敬。樂著世間稱譽聲頌。所為輕舉喜作嘲調。難使遠離難使厭患。廣大勝解微劣慈悲。計我有情命者養者補特伽羅生者等見。多分上品多怨多恨。如是等類應知是名慢行者相。問尋思行補特伽羅應知何相。答尋思行補特伽羅。于諸微劣所尋思事。尚能發起最極厚重上品尋思纏。何況中品上品境界。此尋思纏住在身中。經久相續長時隨縛。由此纏故為可尋思法之所制伏。不能制伏可尋思法。諸根不住諸根飄舉。諸根掉動諸根散亂。身業誤失語業誤失。難使遠離難使厭患。喜為戲論樂著戲論。多惑多疑多懷樂欲。禁戒不堅禁戒不定。事業不堅事業不定。多懷恐慮念多忘失。不樂遠離多樂散動。于諸世間種種妙事。貪慾隨流翹勤無惰起發圓滿。如是等類應知是名尋思行者相。如是名為由行差別建立補特伽羅。云何由愿差別建立補特伽羅。謂或有補特伽羅。于聲聞乘已發正愿。或有補特伽羅。于獨覺乘已發正愿。或有補特伽羅。于其大乘已發正愿。當知此中若補特伽羅于聲聞乘已發正愿。彼或聲聞種姓。或獨覺種姓。或大乘種姓。若補特伽羅于獨覺菩提已發正愿。彼或獨覺種姓。或聲聞種姓。或大乘種姓。若補特伽羅于其大乘已發正愿。彼或大乘種姓。或獨覺種
【現代漢語翻譯】 現代漢語譯本： 敬致問候。合掌迎接，修習和睦恭敬的行業。自高自大，輕視他人。喜歡貪圖利益供養，喜歡貪圖恭敬。喜歡世間的稱讚和頌揚。行為輕率，喜歡嘲諷戲弄。難以使其遠離，難以使其厭倦。具有廣大的勝解，卻只有微薄的慈悲。執著于認為有『我』、有『有情』（Sattvas，眾生）、有『命者』（Jiva，有生命者）、有『養者』（Poshaka，滋養者）、有『補特伽羅』（Pudgala，人）、有『生者』（Janaka，產生者）等錯誤的見解。大多是上品的煩惱，多有怨恨。像這樣的人，應當知道這被稱為慢行者的相貌。
請問，尋思行（Vitarka-carita，尋思重的人）的補特伽羅（Pudgala，人）應當知道具有什麼樣的相貌？
回答說，尋思行的補特伽羅，對於那些微不足道的尋思之事，尚且能夠發起最極厚重的上品尋思纏縛。更何況是中品、上品境界的尋思。這種尋思纏縛住在身中，經歷長久的時間相續不斷，長時間地隨之束縛。由於這種纏縛的緣故，被可以尋思的法所制伏，不能制伏可以尋思的法。諸根（Indriya，感官）不安住，諸根飄忽不定，諸根掉舉動搖，諸根散亂。身業（Kaya-karma，身體行為）有誤失，語業（Vak-karma，語言行為）有誤失。難以使其遠離，難以使其厭倦。喜歡戲論，貪圖戲論。多迷惑，多懷疑，多懷有快樂的慾望。禁戒不堅定，禁戒不穩定。事業不堅定，事業不穩定。多懷有恐懼憂慮，念頭多有忘失。不喜歡遠離，多喜歡散亂動搖。對於世間種種美妙的事物，貪慾隨之流淌，努力勤奮而沒有懈怠，發起並且圓滿完成。
像這樣的人，應當知道這被稱為尋思行者的相貌。像這樣被稱為由行為的差別而建立的補特伽羅。
怎樣由願望的差別而建立補特伽羅呢？
所謂或者有補特伽羅，對於聲聞乘（Śrāvakayāna，聲聞乘）已經發起正確的願望；或者有補特伽羅，對於獨覺乘（Pratyekabuddhayāna，獨覺乘）已經發起正確的願望；或者有補特伽羅，對於大乘（Mahāyāna，大乘）已經發起正確的願望。應當知道這其中，如果補特伽羅對於聲聞乘已經發起正確的願望，那麼他或者是聲聞種姓，或者是獨覺種姓，或者是大乘種姓。如果補特伽羅對於獨覺菩提已經發起正確的願望，那麼他或者是獨覺種姓，或者是聲聞種姓，或者是大乘種姓。如果補特伽羅對於大乘已經發起正確的願望，那麼他或者是大乘種姓，或者是獨覺種姓
【English Translation】 English version: Respectful greetings. Joining palms to welcome and practice harmonious and respectful conduct. Being arrogant and haughty, belittling others. Enjoying attachment to gains and offerings, enjoying attachment to reverence. Enjoying worldly praise and eulogies. Acting rashly, delighting in making mockery and ridicule. Difficult to make them depart, difficult to make them weary. Possessing vast understanding but meager compassion. Clinging to views of 'I', 'sentient beings' (Sattvas), 'life-possessors' (Jiva), 'nourishers' (Poshaka), 'persons' (Pudgala), 'producers' (Janaka), and so on. Mostly having superior afflictions, much resentment and hatred. Such types of people should be known as having the characteristics of those who walk in pride.
Question: What characteristics should be known of a person (Pudgala) who is of a discursive nature (Vitarka-carita)?
Answer: A person of a discursive nature, even for trivial matters of thought, can arouse the most intense and weighty superior entanglements of discursive thought. How much more so for matters of middling and superior levels. This entanglement of discursive thought dwells within the body, continuously and for a long time binding them. Because of this entanglement, they are subdued by that which can be thought about, unable to subdue that which can be thought about. The senses (Indriya) are not settled, the senses are fleeting, the senses are agitated, the senses are scattered. Bodily actions (Kaya-karma) are mistaken, verbal actions (Vak-karma) are mistaken. Difficult to make them depart, difficult to make them weary. Delighting in idle talk, enjoying attachment to idle talk. Much confusion, much doubt, much harboring of pleasurable desires. Precepts are not firm, precepts are not stable. Undertakings are not firm, undertakings are not stable. Much harboring of fear and anxiety, memory is often lost. Not delighting in solitude, much delighting in distraction. For various wonderful things in the world, greed flows along, diligently striving without laziness, initiating and fully accomplishing.
Such types of people should be known as having the characteristics of those who walk in discursiveness. These are called persons established by the difference in conduct.
How are persons established by the difference in aspiration?
That is, there may be a person who has generated the right aspiration for the Hearer Vehicle (Śrāvakayāna); or there may be a person who has generated the right aspiration for the Solitary Buddha Vehicle (Pratyekabuddhayāna); or there may be a person who has generated the right aspiration for the Great Vehicle (Mahāyāna). It should be known that among these, if a person has generated the right aspiration for the Hearer Vehicle, then they may be of the Hearer lineage, or the Solitary Buddha lineage, or the Great Vehicle lineage. If a person has generated the right aspiration for Solitary Buddhahood, then they may be of the Solitary Buddha lineage, or the Hearer lineage, or the Great Vehicle lineage. If a person has generated the right aspiration for the Great Vehicle, then they may be of the Great Vehicle lineage, or the Solitary Buddha lineage
姓。或聲聞種姓。若聲聞種姓補特伽羅。于獨覺菩提。或於無上正等菩提。已發正愿。彼是聲聞種姓故。后時決定還舍彼愿。必唯安住聲聞乘愿。獨覺乘種姓。大乘種姓補特伽羅應知亦爾。此中所有補特伽羅愿可移轉愿可舍離。決定不可移轉種姓舍離種姓。今此義中當知唯說聲聞乘愿。聲聞種姓補特伽羅。如是名為由愿差別建立補特伽羅。云何由行跡差別建立補特伽羅。謂如所舉如所開示補特伽羅。依四行跡而得出離。何等為四。謂或有行跡是苦遲通。或有行跡是苦速通。或有行跡是樂遲通。或有行跡是樂速通。當知此中若鈍根性補特伽羅。未得根本靜慮。所有行跡。名苦遲通。若利根性補特伽羅。未得根本靜慮。所有行跡名苦速通。若鈍根性補特伽羅。已得根本靜慮所有行跡名樂遲通。若利根性補特伽羅。已得根本靜慮。所有行跡名樂速通。如是名為由行跡差別建立補特伽羅。云何由道果差別建立補特伽羅。謂行四向及住四果。行四向者。一預流果向補特伽羅。二一來果向補特伽羅。三不還果向補特伽羅。四阿羅漢果向補特伽羅。住四果者。一預流果。二一來果。三不還果。四阿羅漢果。若於向道轉彼名行曏者。由向道故建立四種補特伽羅。若得沙門果彼名住果者。由道果故建立四種補特伽羅。如是名為由道果差別
【現代漢語翻譯】 現代漢語譯本：姓氏。或者聲聞種姓（Śrāvakayāna-gotra，聲聞乘的種姓）。如果聲聞種姓的補特伽羅（pudgala，人），對於獨覺菩提（Pratyekabuddha-bodhi，緣覺的覺悟）或者對於無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），已經發起了正確的誓願，因為他是聲聞種姓，之後必定會捨棄那些誓願，必定唯一安住于聲聞乘的誓願。獨覺乘種姓，大乘種姓的補特伽羅也應當這樣理解。這裡所有的補特伽羅，誓願可以轉移，誓願可以捨棄，但是決定不能轉移種姓，捨棄種姓。現在這個意義中，應當知道僅僅是說聲聞乘的誓願。聲聞種姓的補特伽羅，這樣名為由誓願的差別而建立的補特伽羅。 什麼是由於行跡的差別而建立的補特伽羅？就像上面所舉的，就像上面所開示的補特伽羅，依靠四種行跡而得出離。哪四種呢？或者有行跡是苦遲通，或者有行跡是苦速通，或者有行跡是樂遲通，或者有行跡是樂速通。應當知道這裡，如果是鈍根性的補特伽羅，沒有得到根本靜慮（dhyāna，禪定），所有的行跡，名為苦遲通。如果是利根性的補特伽羅，沒有得到根本靜慮，所有的行跡名為苦速通。如果是鈍根性的補特伽羅，已經得到根本靜慮，所有的行跡名為樂遲通。如果是利根性的補特伽羅，已經得到根本靜慮，所有的行跡名為樂速通。這樣名為由行跡的差別而建立的補特伽羅。 什麼是由於道果的差別而建立的補特伽羅？就是行於四向以及安住於四果。行於四向的是：一、預流果向（Srotaāpanna-phala-pratipannaka，入流果向）的補特伽羅；二、一來果向（Sakṛdāgāmin-phala-pratipannaka，一來果向）的補特伽羅；三、不還果向（Anāgāmin-phala-pratipannaka，不還果向）的補特伽羅；四、阿羅漢果向（Arhat-phala-pratipannaka，阿羅漢果向）的補特伽羅。安住於四果的是：一、預流果（Srotaāpanna-phala，入流果）；二、一來果（Sakṛdāgāmin-phala，一來果）；三、不還果（Anāgāmin-phala，不還果）；四、阿羅漢果（Arhat-phala，阿羅漢果）。如果在趨向果位的道路上轉進，那被稱為『行曏者』，由於趨向果位的道路的緣故，建立了四種補特伽羅。如果獲得了沙門果，那被稱為『住果者』，由於道和果的緣故，建立了四種補特伽羅。這樣名為由道果的差別
【English Translation】 English version: Lineage. Or the Śrāvakayāna-gotra (lineage of the Hearers' Vehicle). If a pudgala (person) of the Śrāvakayāna-gotra has made a correct vow for Pratyekabuddha-bodhi (the enlightenment of a Solitary Buddha) or for Anuttarā-samyak-saṃbodhi (unsurpassed, perfect and complete enlightenment), because he is of the Śrāvakayāna-gotra, he will definitely abandon those vows later and will definitely abide only in the vow of the Hearers' Vehicle. The pudgalas of the Pratyekabuddhayāna-gotra and the Mahāyāna-gotra should also be understood in the same way. Among all these pudgalas, vows can be transferred, and vows can be abandoned, but it is absolutely impossible to transfer the lineage or abandon the lineage. In this meaning now, it should be known that only the vows of the Hearers' Vehicle are being discussed. Such a pudgala of the Śrāvakayāna-gotra is called a pudgala established by the difference in vows. What is the establishment of pudgalas by the difference in conduct? Just as the pudgalas mentioned above and explained above attain liberation by relying on four types of conduct. What are the four? Either the conduct is 'painful and slow to penetrate,' or the conduct is 'painful and quick to penetrate,' or the conduct is 'pleasant and slow to penetrate,' or the conduct is 'pleasant and quick to penetrate.' It should be known that among these, if a pudgala is of dull faculties and has not attained the fundamental dhyāna (meditative absorption), all his conduct is called 'painful and slow to penetrate.' If a pudgala is of sharp faculties and has not attained the fundamental dhyāna, all his conduct is called 'painful and quick to penetrate.' If a pudgala is of dull faculties and has attained the fundamental dhyāna, all his conduct is called 'pleasant and slow to penetrate.' If a pudgala is of sharp faculties and has attained the fundamental dhyāna, all his conduct is called 'pleasant and quick to penetrate.' This is called the establishment of pudgalas by the difference in conduct. What is the establishment of pudgalas by the difference in the path and fruit? It is those who are practicing the four paths and abiding in the four fruits. Those who are practicing the four paths are: 1. A pudgala who is practicing for the Srotaāpanna-phala (fruit of stream-entry); 2. A pudgala who is practicing for the Sakṛdāgāmin-phala (fruit of once-returning); 3. A pudgala who is practicing for the Anāgāmin-phala (fruit of non-returning); 4. A pudgala who is practicing for the Arhat-phala (fruit of Arhatship). Those who abide in the four fruits are: 1. The Srotaāpanna-phala (fruit of stream-entry); 2. The Sakṛdāgāmin-phala (fruit of once-returning); 3. The Anāgāmin-phala (fruit of non-returning); 4. The Arhat-phala (fruit of Arhatship). If one progresses on the path towards the fruit, that is called 'one who is practicing the path,' and because of the path towards the fruit, four types of pudgalas are established. If one obtains the fruit of a Śrāmaṇa, that is called 'one who abides in the fruit,' and because of the path and the fruit, four types of pudgalas are established. This is called the establishment by the difference in the path and the fruit.
建立補特伽羅。云何由加行差別建立補特伽羅。謂隨信行及隨法行補特伽羅。若隨補特伽羅信勤修正行。名隨信行補特伽羅。若於諸法不待他緣。隨毗柰耶勤修正行。名隨法行補特伽羅。如是名為由加行差別建立補特伽羅。云何由定差別建立補特伽羅。謂身證補特伽羅。於八解脫身已作證具足安住。而未獲得諸漏永盡。當知如是補特伽羅于有色觀諸色解脫。內無色想觀外諸色解脫。凈解脫身作證具足住。空無邊處解脫。識無邊處解脫。無所有處解脫。非想非非想處解脫。想受滅解脫。已能順逆入出自在。如是名為由定差別建立補特伽羅。云何由生差別建立補特伽羅。謂極七返有。家家。一間。中般涅槃。生般涅槃。無行般涅槃。有行般涅槃。及以上流補特伽羅。如是名為由生差別建立補特伽羅。云何由退不退差別建立補特伽羅。謂由退故建立時解脫阿羅漢。彼于現法樂住容有退失。由不退故建立不動法阿羅漢。彼于現法樂住定無退失。如是名為由退不退差別建立補特伽羅。云何由障差別建立補特伽羅。謂慧解脫及俱分解脫阿羅漢。慧解脫阿羅漢者。謂已解脫煩惱障未解脫定障。俱分解脫阿羅漢者。謂已解脫煩惱障及已解脫定障。是故說名俱分解脫。如是名為由障差別建立補特伽羅。
由此所舉及所開示差別道理
【現代漢語翻譯】 現代漢語譯本 建立補特伽羅（Pudgala，人）。如何通過修行方式的差別來建立補特伽羅？即隨信行和隨法行的補特伽羅。如果某個補特伽羅跟隨對佛陀的信心，精勤地修正自己的行為，就叫做隨信行補特伽羅。如果對於各種佛法，不依賴其他因緣，而是遵循毗柰耶（Vinaya，戒律）精勤地修正自己的行為，就叫做隨法行補特伽羅。這就是通過修行方式的差別來建立補特伽羅。 如何通過禪定的差別來建立補特伽羅？即身證補特伽羅。對於八解脫，已經親身作證並具足安住，但尚未獲得諸漏（煩惱）的永遠斷盡。應當知道，這樣的補特伽羅能夠于有色界中觀想諸色解脫，在內心沒有色想的情況下觀想外在諸色解脫，以清凈解脫之身作證並具足安住，以及空無邊處解脫，識無邊處解脫，無所有處解脫，非想非非想處解脫，想受滅解脫。已經能夠順向和逆向地自在出入這些禪定。這就是通過禪定的差別來建立補特伽羅。 如何通過轉生的差別來建立補特伽羅？即極七返有（最多轉生七次），家家（在各個家庭中轉生），一間（只轉生一次），中般涅槃（在生命中期入滅），生般涅槃（在剛出生時入滅），無行般涅槃（不經勤奮修行而入滅），有行般涅槃（通過勤奮修行而入滅），以及以上流補特伽羅（向上界轉生的補特伽羅）。這就是通過轉生的差別來建立補特伽羅。 如何通過退與不退的差別來建立補特伽羅？即由於可能退失而建立時解脫阿羅漢（Arhat，已證悟者），他們對於現世的安樂生活有可能退失。由於不會退失而建立不動法阿羅漢，他們對於現世的安樂生活必定不會退失。這就是通過退與不退的差別來建立補特伽羅。 如何通過障礙的差別來建立補特伽羅？即慧解脫和俱分解脫阿羅漢。慧解脫阿羅漢是指已經解脫了煩惱障但未解脫定障的阿羅漢。俱分解脫阿羅漢是指已經解脫了煩惱障並且已經解脫了定障的阿羅漢，因此被稱為俱分解脫。這就是通過障礙的差別來建立補特伽羅。 以上所舉和所開示的差別道理。
【English Translation】 English version Establishing a Pudgala (person). How is a Pudgala established through differences in practice? It is through the Pudgala of 'following by faith' and 'following by Dharma'. If a Pudgala diligently corrects their conduct following faith in the Buddha, they are called a 'Pudgala who follows by faith'. If, regarding various Dharmas, they do not rely on other conditions but diligently correct their conduct following the Vinaya (discipline), they are called a 'Pudgala who follows by Dharma'. This is how a Pudgala is established through differences in practice. How is a Pudgala established through differences in samadhi (meditative concentration)? It is through the Pudgala of 'body witness'. Having personally realized and fully abided in the eight liberations, but not yet having attained the complete exhaustion of all outflows (afflictions), know that such a Pudgala is able to contemplate forms in the realm of form and be liberated, to contemplate external forms without internal form-perception, to realize and fully abide in the liberation of pure liberation of the body, as well as the liberation of the sphere of infinite space, the liberation of the sphere of infinite consciousness, the liberation of the sphere of nothingness, the liberation of the sphere of neither perception nor non-perception, and the liberation of the cessation of perception and sensation. They are already able to enter and exit these samadhis freely in both forward and reverse order. This is how a Pudgala is established through differences in samadhi. How is a Pudgala established through differences in rebirth? It is through the 'utmost seven times more' (rebirths), 'family to family' (rebirth in various families), 'one interval' (only one rebirth), 'intermediate Parinirvana' (extinction in the middle of life), 'birth Parinirvana' (extinction at birth), 'non-striving Parinirvana' (extinction without diligent practice), 'striving Parinirvana' (extinction through diligent practice), and the 'upstream' Pudgala (Pudgala who is reborn in higher realms). This is how a Pudgala is established through differences in rebirth. How is a Pudgala established through differences in regression and non-regression? It is through the establishment of the 'Arhat (enlightened one) liberated in time' due to the possibility of regression; they may regress from the pleasant abiding in the present life. It is through the establishment of the 'Arhat of immovable Dharma' due to the impossibility of regression; they will certainly not regress from the pleasant abiding in the present life. This is how a Pudgala is established through differences in regression and non-regression. How is a Pudgala established through differences in obstructions? It is through the 'Arhat liberated by wisdom' and the 'Arhat liberated by both'. The 'Arhat liberated by wisdom' refers to an Arhat who has liberated from the obstruction of afflictions but has not liberated from the obstruction of samadhi. The 'Arhat liberated by both' refers to an Arhat who has liberated from the obstruction of afflictions and has also liberated from the obstruction of samadhi, and is therefore called 'liberated by both'. This is how a Pudgala is established through differences in obstructions. The above-mentioned and elucidated principles of difference.
。如其次第應知建立補特伽羅。
云何所緣。謂有四種所緣境事。何等為四。一者遍滿所緣境事。二者凈行所緣境事。三者善巧所緣境事。四者凈惑所緣境事。
云何遍滿所緣境事。謂復四種。一有分別影像。二無分別影像。三事邊際性。四所作成辦。云何有分別影像。謂如有一或聽聞正法。或教授教誡為所依止。或見或聞或分別故。于所知事同分影像。由三摩呬多地毗缽舍那行。觀察簡擇極簡擇遍尋思遍伺察。所知事者。謂或不凈。或慈愍。或緣性緣起。或界差別。或阿那波那念。或蘊善巧。或界善巧。或處善巧。或緣起善巧。或處非處善巧。或下地粗性上地靜性。或苦諦集諦。滅諦道諦。是名所知事。此所知事或依教授教誡。或聽聞正法為所依止。令三摩呬多地作意現前。即于彼法而起勝解。即于彼所知事而起勝解。彼于爾時。于所知事。如現領受勝解而轉。雖彼所知事非現領受和合現前。亦非所餘彼種類物。然由三摩呬多地勝解領受相似作意領受。彼所知事相似顯現。由此道理名所知事同分影像。修觀行者。推求此故。于彼本性所知事中。觀察審定功德過失。是名有分別影像。云何無分別影像。謂修觀行者。受取如是影像相已。不復觀察簡擇極簡擇遍尋思遍伺察。然即於此所緣影像。以奢摩他行寂
【現代漢語翻譯】 現代漢語譯本：如其次第應當知道如何建立補特伽羅（Pudgala，補特伽羅，意為『人』或『個體』）。
什麼叫做所緣（ālambana，所緣，意為『對像』）？有四種所緣境事（ālambanagocara，所緣境事，意為『對像領域』）。哪四種呢？第一是遍滿所緣境事，第二是凈行所緣境事，第三是善巧所緣境事，第四是凈惑所緣境事。
什麼叫做遍滿所緣境事？有四種。第一是有分別影像，第二是無分別影像，第三是事邊際性，第四是所作成辦。什麼叫做有分別影像？譬如，某人或者聽聞正法，或者依止教授教誡，或者因為見、聞、分別的緣故，對於所知的事物產生相似的影像。通過三摩呬多地（samāhita-bhūmi，三摩呬多地，意為『已得禪定之地』）的毗缽舍那（vipaśyanā，毗缽舍那，意為『內觀』）修行，觀察、簡擇、極簡擇、普遍尋思、普遍伺察。所知的事物是指：或者是不凈，或者是慈愍，或者是緣性緣起，或者是界差別，或者是阿那波那念（ānāpānasmṛti，阿那波那念，意為『安般念』，即觀呼吸），或者是蘊善巧，或者是界善巧，或者是處善巧，或者是緣起善巧，或者是處非處善巧，或者是下地粗性上地靜性，或者是苦諦、集諦、滅諦、道諦。這叫做所知的事物。這些所知的事物或者依靠教授教誡，或者以聽聞正法為所依止，使三摩呬多地的作意現前，就對這些法產生勝解（adhimokṣa，勝解，意為『深刻的理解和信念』），就對這些所知的事物產生勝解。那個人在那個時候，對於所知的事物，就像親身領受一樣地勝解而轉。雖然那些所知的事物並非親身領受和合現前，也不是其餘的同類事物，但是由於三摩呬多地的勝解領受相似的作意領受，那些所知的事物相似地顯現。由於這個道理，叫做所知事物的同分影像。修觀行的人，推求這個影像的緣故，在那些本性所知的事物中，觀察審定功德和過失。這叫做有分別影像。什麼叫做無分別影像？修觀行的人，領受了這樣的影像相之後，不再觀察、簡擇、極簡擇、普遍尋思、普遍伺察，而是直接對於這個所緣影像，以奢摩他（śamatha，奢摩他，意為『止』或『平靜』）行寂靜。
【English Translation】 English version: In due order, one should know how to establish a Pudgala (Pudgala, meaning 'person' or 'individual').
What is meant by ālambana (ālambana, meaning 'object')? There are four types of ālambanagocara (ālambanagocara, meaning 'object domain'). What are the four? First, the pervasive ālambanagocara; second, the purifying conduct ālambanagocara; third, the skillful ālambanagocara; and fourth, the defilement-purifying ālambanagocara.
What is meant by pervasive ālambanagocara? There are four types. First, the image with conceptualization; second, the image without conceptualization; third, the limit of the event; and fourth, the accomplishment of what is to be done. What is meant by the image with conceptualization? For example, someone either hears the true Dharma, or relies on instruction and admonition, or because of seeing, hearing, or conceptualizing, generates a similar image of the knowable object. Through the practice of vipaśyanā (vipaśyanā, meaning 'insight') in the samāhita-bhūmi (samāhita-bhūmi, meaning 'state of concentration'), one observes, discriminates, extremely discriminates, thoroughly investigates, and thoroughly examines. The knowable objects refer to: either impurity, or loving-kindness, or the nature of dependent arising, or the differences of elements, or ānāpānasmṛti (ānāpānasmṛti, meaning 'mindfulness of breathing'), or skill in the aggregates, or skill in the elements, or skill in the sense bases, or skill in dependent arising, or skill in what is possible and impossible, or the coarse nature of the lower realms and the peaceful nature of the higher realms, or the Four Noble Truths: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. These are called knowable objects. These knowable objects either rely on instruction and admonition, or take hearing the true Dharma as their basis, causing the attention of the samāhita-bhūmi to manifest, and then generate adhimokṣa (adhimokṣa, meaning 'profound understanding and conviction') towards these dharmas, and generate adhimokṣa towards these knowable objects. At that time, that person, regarding the knowable objects, turns with adhimokṣa as if directly experiencing them. Although those knowable objects are not directly experienced and present together, nor are they other objects of the same kind, nevertheless, due to the adhimokṣa and similar attention of the samāhita-bhūmi, those knowable objects appear similarly. Because of this reason, it is called the similar image of the knowable object. The practitioner of contemplation, seeking this image, observes and determines the merits and faults in those knowable objects of their own nature. This is called the image with conceptualization. What is meant by the image without conceptualization? The practitioner of contemplation, having received such an image, no longer observes, discriminates, extremely discriminates, thoroughly investigates, or thoroughly examines, but directly towards this ālambana image, becomes tranquil with śamatha (śamatha, meaning 'calm abiding' or 'tranquility').
靜其心。即是九種行相令心安住。謂令心內住等住。安住近住。調伏寂靜。最極寂靜。一趣等持。彼于爾時成無分別影像所緣。即于如是所緣影像。一向一趣安住其念。不復觀察簡擇極簡擇遍尋思遍伺察。是名無分別影像。即此影像亦名影像。亦名三摩地相。亦名三摩地所行境界。亦名三摩地口。亦名三摩地門。亦名作意處。亦名內分別體。亦名光影。如是等類當知名為所知事同分影像諸名差別。云何事邊際性。謂若所緣盡所有性如所有性。云何名為盡所有性。謂色蘊外更無餘色。受想行識蘊外更無有餘受想行識。一切有為事皆五法所攝。一切諸法界處所攝。一切所知事四聖諦攝。如是名為盡所有性。云何名為如所有性。謂若所緣是真實性是真如性。由四道理具道理性。謂觀待道理。作用道理。證成道理。法爾道理。如是若所緣境盡所有性如所有性。總說為一事邊際性。云何所作成辦。謂修觀行者。于奢摩他毗缽舍那。若修若習若多修習為因緣故。諸緣影像所有作意皆得圓滿。此圓滿故便得轉依。一切粗重悉皆息滅。得轉依故超過影像。即于所知事有無分別。現量智見生。入初靜慮者得初靜慮時。于初靜慮所行境界。入第二第三第四靜慮者。得第二第三第四靜慮時。于第二第三第四靜慮所行境界。入空無邊處。識無邊
【現代漢語翻譯】 現代漢語譯本 靜心，即是以九種行相使心安住，也就是使心內住、等住、安住、近住、調伏、寂靜、最極寂靜、一趣、等持。此時，心便能達到無分別影像所緣的境界，也就是對於這樣的所緣影像，一心一意地安住其念，不再進行觀察、簡擇、極簡擇、遍尋思、遍伺察。這便稱為無分別影像。這影像也稱為『影像』，也稱為『三摩地相』（Samadhi-lakshana，禪定之相），也稱為『三摩地所行境界』（Samadhi-gocara，禪定所行的境界），也稱為『三摩地口』（Samadhi-mukha，禪定的入口），也稱為『三摩地門』（Samadhi-dvara，禪定的門），也稱為『作意處』（Manaskara-sthana，作意之處），也稱為『內分別體』（Antar-vikalpa-kaya，內在分別的自體），也稱為『光影』。應當知道，這些名稱都是所知事同分影像的各種差別。 什麼是事邊際性？ 也就是所緣的盡所有性（Sarva-vastuka，一切事物的所有性質）和如所有性（Yathavasthita，事物本來的性質）。什麼是盡所有性？ 也就是色蘊（Rupa-skandha，色蘊）之外沒有其他的色，受蘊（Vedana-skandha，受蘊）、想蘊（Samjna-skandha，想蘊）、行蘊（Samskara-skandha，行蘊）、識蘊（Vijnana-skandha，識蘊）之外沒有其他的受、想、行、識。一切有為事都包含在五法中，一切諸法都包含在界處中，一切所知事都包含在四聖諦中。這便稱為盡所有性。 什麼是如所有性？ 也就是所緣是真實性，是真如性（Tathata，如實不虛的性質）。通過四種道理具備道理性，也就是觀待道理（Apeksha-yukti，依賴的道理），作用道理（Karya-yukti，作用的道理），證成道理（Sadhana-yukti，證明的道理），法爾道理（Dharma-yukti，事物本性的道理）。像這樣，如果所緣境具有盡所有性和如所有性，總的來說就稱為事邊際性。 什麼是所作成辦？ 也就是修觀行的人，對於奢摩他（Samatha，止）和毗缽舍那（Vipasyana，觀），通過修習、練習、多次修習作為因緣，所有緣影像的作意都能夠圓滿。因為這圓滿的緣故，便能得到轉依（Asraya-paravrtti，轉變所依），一切粗重都息滅。因為得到轉依的緣故，便能超過影像，對於所知事有無分別的現量智見生起。進入初靜慮（Prathama-dhyana，初禪）的人，在得到初靜慮時，對於初靜慮所行的境界；進入第二靜慮（Dvitiya-dhyana，二禪）、第三靜慮（Tritiya-dhyana，三禪）、第四靜慮（Caturtha-dhyana，四禪）的人，在得到第二靜慮、第三靜慮、第四靜慮時，對於第二靜慮、第三靜慮、第四靜慮所行的境界；進入空無邊處（Akasanantyayatana，空無邊處定）、識無邊
【English Translation】 English version Calming the mind means employing nine aspects to settle the mind, namely, causing the mind to abide inwardly, to abide equally, to abide, to abide closely, to subdue, to quiet, to most perfectly quiet, to be of one intent, and to be in equanimity. At that time, one achieves a state of object of focus that is without differentiated images. That is, regarding such an image as the object of focus, one single-mindedly and intently settles one's thought, no longer observing, discerning, extremely discerning, thoroughly contemplating, or thoroughly examining. This is called an image without differentiation. This image is also called an 'image,' also called a 'Samadhi-lakshana' (characteristic of Samadhi), also called a 'Samadhi-gocara' (the realm of Samadhi), also called a 'Samadhi-mukha' (the mouth of Samadhi), also called a 'Samadhi-dvara' (the door of Samadhi), also called a 'Manaskara-sthana' (place of attention), also called an 'Antar-vikalpa-kaya' (the body of inner differentiation), also called 'light and shadow.' Such categories should be known as various names for the image that shares the same division as the knowable object. What is the limit of a thing? It is the Sarva-vastuka (all the properties of all things) and Yathavasthita (the nature of things as they are) of the object of focus. What is Sarva-vastuka? It means that there is no other form outside the Rupa-skandha (aggregate of form), and there are no other sensation, conception, volition, and consciousness outside the Vedana-skandha (aggregate of sensation), Samjna-skandha (aggregate of conception), Samskara-skandha (aggregate of volition), and Vijnana-skandha (aggregate of consciousness). All conditioned things are encompassed by the five dharmas, all dharmas are encompassed by the realms and locations, and all knowable things are encompassed by the Four Noble Truths. This is called Sarva-vastuka. What is Yathavasthita? It means that the object of focus is the true nature, the Tathata (suchness). It possesses the nature of reason through four kinds of reasoning: Apeksha-yukti (reasoning of dependence), Karya-yukti (reasoning of function), Sadhana-yukti (reasoning of proof), and Dharma-yukti (reasoning of the nature of things). Thus, if the object of focus possesses Sarva-vastuka and Yathavasthita, it is collectively called the limit of a thing. What is the accomplishment of what is to be done? It means that for a practitioner of contemplation, through practicing, training, and repeatedly training Samatha (tranquility) and Vipasyana (insight) as the cause and condition, all attentions on the images of conditions can be perfected. Because of this perfection, one attains Asraya-paravrtti (transformation of the basis), and all coarseness ceases. Because of attaining Asraya-paravrtti, one transcends the image, and direct perception of wisdom without differentiation arises regarding the knowable object. One who enters the Prathama-dhyana (first dhyana), upon attaining the first dhyana, experiences the realm of the first dhyana; one who enters the Dvitiya-dhyana (second dhyana), Tritiya-dhyana (third dhyana), and Caturtha-dhyana (fourth dhyana), upon attaining the second dhyana, third dhyana, and fourth dhyana, experiences the realm of the second dhyana, third dhyana, and fourth dhyana; one who enters the Akasanantyayatana (sphere of infinite space), Vijnanantya
處。無所有處。非想非非想處者。得彼定時。即于彼定所行境界。如是名為所作成辦。如是四種所緣境事。遍行一切。隨入一切所緣境中。去來今世正等覺者共所宣說。是故說名遍滿所緣。又此所緣遍毗缽舍那品。遍奢摩他品。遍一切事。遍真實事。遍因果相屬事。故名遍滿。謂若說有分別影像。即是此中毗缽舍那品。若說無分別影像。即是此中奢摩他品。若說事邊際性。即是此中一切事真實事。若說所作成辦。即是此中因果相屬事。如佛世尊曾為長老頡隸伐多說如是義。曾聞長老頡隸伐多問世尊言。大德。諸有比丘勤修觀行是瑜伽師。能于所緣安住其心。為何于緣安住其心。云何于緣安住其心。齊何名為心善安住。佛告長老頡隸伐多。善哉善哉。汝今善能問如是義。汝今諦聽極善思惟。吾當為汝宣說開示。頡隸伐多。諸有比丘勤修觀行是瑜伽師。能于所緣安住其心。或樂凈行或樂善巧。或樂令心解脫諸漏。于相稱緣安住其心。于相似緣安住其心。于緣無倒安住其心。能于其中不捨靜慮。云何比丘勤修觀行是瑜伽師。于相稱緣安住其心。謂彼比丘若唯有貪行。應于不凈緣安住於心。如是名為于相稱緣安住其心。若唯有瞋行。應于慈愍安住其心。若唯有癡行。應于緣性緣起安住其心。若唯有慢行。應于界差別安住其心。
【現代漢語翻譯】 現代漢語譯本： 『處』（Ākāśānantyāyatana，空無邊處）。『無所有處』（Ākiñcanyāyatana，識無邊處）。『非想非非想處』（Naivasaṃjñānāsaṃjñāyatana，無所有處）者，得彼定時，即于彼定所行境界。如是名為所作成辦。如是四種所緣境事，遍行一切，隨入一切所緣境中。過去、未來、現在世的正等覺者共同宣說。是故說名遍滿所緣。又此所緣遍毗缽舍那品（Vipaśyanā，觀），遍奢摩他品（Śamatha，止），遍一切事，遍真實事，遍因果相屬事，故名遍滿。謂若說有分別影像，即是此中毗缽舍那品。若說無分別影像，即是此中奢摩他品。若說事邊際性，即是此中一切事真實事。若說所作成辦，即是此中因果相屬事。如佛世尊曾為長老頡隸伐多（Khilitavat，人名）說如是義。曾聞長老頡隸伐多問世尊言：『大德，諸有比丘勤修觀行是瑜伽師，能于所緣安住其心。為何于緣安住其心？云何于緣安住其心？齊何名為心善安住？』佛告長老頡隸伐多：『善哉善哉。汝今善能問如是義。汝今諦聽極善思惟。吾當為汝宣說開示。頡隸伐多，諸有比丘勤修觀行是瑜伽師，能于所緣安住其心。或樂凈行或樂善巧，或樂令心解脫諸漏，于相稱緣安住其心。于相似緣安住其心。于緣無倒安住其心。能于其中不捨靜慮。』云何比丘勤修觀行是瑜伽師，于相稱緣安住其心？謂彼比丘若唯有貪行，應于不凈緣安住於心。如是名為于相稱緣安住其心。若唯有瞋行，應于慈愍安住其心。若唯有癡行，應于緣性緣起安住其心。若唯有慢行，應于界差別安住其心。
【English Translation】 English version: 『Sphere of infinite space』 (Ākāśānantyāyatana). 『Sphere of nothingness』 (Ākiñcanyāyatana). 『Sphere of neither perception nor non-perception』 (Naivasaṃjñānāsaṃjñāyatana): having attained that samadhi, one abides in the realm experienced in that samadhi. This is called accomplishment. These four types of objects of focus pervade everything, entering into all objects of focus. The perfectly enlightened ones of the past, future, and present have jointly proclaimed this. Therefore, it is called pervasive object of focus. Furthermore, this object of focus pervades the category of Vipaśyanā (insight), pervades the category of Śamatha (tranquility), pervades all things, pervades true things, and pervades things related by cause and effect; therefore, it is called pervasive. That is to say, if one speaks of images with distinctions, that is the category of Vipaśyanā herein. If one speaks of images without distinctions, that is the category of Śamatha herein. If one speaks of the ultimate nature of things, that is all things and true things herein. If one speaks of accomplishment, that is things related by cause and effect herein. As the Buddha once spoke thus to the elder Khilitavat (Khilitavat, a name): It was once heard that the elder Khilitavat asked the Buddha, 『Venerable Sir, those monks who diligently cultivate contemplation, who are yogis, are able to settle their minds on an object of focus. How do they settle their minds on an object of focus? In what way do they settle their minds on an object of focus? To what extent is it called a well-settled mind?』 The Buddha said to the elder Khilitavat, 『Excellent, excellent. You are now skilled in asking such a question. Now listen attentively and contemplate extremely well. I shall explain and reveal it to you. Khilitavat, those monks who diligently cultivate contemplation, who are yogis, are able to settle their minds on an object of focus, either delighting in pure conduct, or delighting in skillful means, or delighting in liberating the mind from all defilements, they settle their minds on a suitable object of focus. They settle their minds on a similar object of focus. They settle their minds on an object of focus without inversion. They are able to not abandon meditative concentration therein.』 How does a monk who diligently cultivates contemplation, who is a yogi, settle his mind on a suitable object of focus? That is to say, if that monk has only greed, he should settle his mind on an impure object of focus. This is called settling the mind on a suitable object of focus. If he has only hatred, he should settle his mind on loving-kindness. If he has only delusion, he should settle his mind on the nature of dependent origination. If he has only pride, he should settle his mind on the differentiation of elements.
若唯有尋思行。應于阿那波那念安住其心。如是名為于相稱緣安住其心。頡隸伐多。又彼比丘若愚諸行自相。愚我有情命者生者能養育者補特伽羅事。應于蘊善巧安住其心。若愚其因。應于界善巧安住其心。若愚其緣。應于處善巧安住其心。若愚無常苦空無我。應于緣起處非處善巧安住其心。若樂離欲界欲。應于諸欲粗性諸色靜性安住其心。若樂離色界欲。應于諸色粗性無色靜性安住其心。若樂通達。及樂解脫遍一切處薩迦耶事。應于苦諦集諦滅諦道諦安住其心。是名比丘勤修觀行是瑜伽師于相稱緣安住其心。頡隸伐多。云何比丘勤修觀行是瑜伽師于相似緣安住其心。謂彼比丘于彼彼所知事。為欲簡擇極簡擇遍尋思遍伺察故。于先所見所聞所覺所知事。由見聞覺知增上力故。以三摩呬多地作意思惟分別。而起勝解。彼雖于其本所知事。不能和合現前觀察。然與本事相似而生。于彼所緣有彼相似。唯智唯見唯正憶念。又彼比丘於時時間令心寂靜。於時時間依增上慧法毗缽舍那勤修觀行。是名比丘勤修觀行是瑜伽師于相似緣安住其心。頡隸伐多。云何比丘勤修觀行是瑜伽師于緣無倒安住其心。謂若比丘勤修觀行是瑜伽師于所緣境安住其心。隨應解了所知境界。如實無倒能遍了知。是名比丘勤修觀行是瑜伽師于緣無倒安住其
【現代漢語翻譯】 現代漢語譯本：如果只有尋思（Vitarka，初步的思考）在執行，就應該將心安住在阿那波那念（ānāpānasmṛti，入出息念）上。這被稱為將心安住在相稱的因緣上。頡隸伐多（Khlilevata）。此外，如果那位比丘不瞭解諸行的自相，不瞭解『我』、『有情』（sattva，眾生）、『命者』、『生者』、『能養育者』、『補特伽羅』（pudgala，人）等事，就應該將心安住在蘊（skandha，五蘊）的善巧上；如果不瞭解其因，就應該將心安住在界（dhātu，十八界）的善巧上；如果不瞭解其緣，就應該將心安住在處（āyatana，十二處）的善巧上；如果不瞭解無常、苦、空、無我，就應該將心安住在緣起（pratītyasamutpāda，十二緣起）的處非處善巧上。如果喜歡遠離欲界（kāmadhātu，欲界）的慾望，就應該將心安住在諸欲的粗性、諸色的靜性上；如果喜歡遠離色慾，就應該將心安住在諸色的粗性、無色的靜性上；如果喜歡通達以及喜歡解脫遍一切處的薩迦耶（satkāya，有身見）事，就應該將心安住在苦諦（duḥkha-satya，苦諦）、集諦（samudaya-satya，集諦）、滅諦（nirodha-satya，滅諦）、道諦（mārga-satya，道諦）上。這被稱為比丘勤修觀行，是瑜伽師將心安住在相稱的因緣上。頡隸伐多。 什麼是比丘勤修觀行，是瑜伽師將心安住在相似的因緣上？意思是那位比丘對於他所知道的事物，爲了想要簡擇、極簡擇、普遍尋思、普遍伺察的緣故，對於先前所見、所聞、所覺、所知的事物，由於見聞覺知的增上力，以三摩呬多（samāhita，已得三摩地）地作意思惟分別，而生起勝解（adhimoksha，勝解）。他雖然對於其原本所知的事物，不能和合現前觀察，然而與本事相似而生，對於彼所緣有彼相似，唯有智、唯有見、唯有正憶念。此外，那位比丘於時時間令心寂靜，於時時間依增上慧法毗缽舍那（vipaśyanā，觀）勤修觀行。這被稱為比丘勤修觀行，是瑜伽師將心安住在相似的因緣上。頡隸伐多。 什麼是比丘勤修觀行，是瑜伽師將心安住在緣無倒的因緣上？意思是如果比丘勤修觀行，是瑜伽師將心安住在所緣境上，隨應瞭解所知境界，如實無倒能普遍了知。這被稱為比丘勤修觀行，是瑜伽師將心安住在緣無倒的因緣上。
【English Translation】 English version: If only Vitarka (initial application of thought) is operating, one should settle the mind on ānāpānasmṛti (mindfulness of breathing). This is called settling the mind on a suitable condition. Khlilevata. Furthermore, if that Bhikshu (monk) is ignorant of the intrinsic nature of phenomena, ignorant of 'I,' 'sentient being' (sattva), 'life-force,' 'being,' 'nourisher,' 'pudgala' (person), etc., one should settle the mind on skillfulness in the skandhas (aggregates); if ignorant of its cause, one should settle the mind on skillfulness in the dhātus (elements); if ignorant of its condition, one should settle the mind on skillfulness in the āyatanas (sense bases); if ignorant of impermanence, suffering, emptiness, and non-self, one should settle the mind on skillfulness in the right and wrong places of pratītyasamutpāda (dependent origination). If one delights in detachment from the desires of the kāmadhātu (desire realm), one should settle the mind on the coarse nature of desires and the peaceful nature of forms; if one delights in detachment from form desire, one should settle the mind on the coarse nature of forms and the peaceful nature of the formless; if one delights in understanding and in liberation from satkāya (belief in a real self) everywhere, one should settle the mind on duḥkha-satya (the truth of suffering), samudaya-satya (the truth of the origin of suffering), nirodha-satya (the truth of the cessation of suffering), and mārga-satya (the truth of the path to the cessation of suffering). This is called a Bhikshu diligently practicing contemplation, a yogi settling the mind on a suitable condition. Khlilevata. What is a Bhikshu diligently practicing contemplation, a yogi settling the mind on a similar condition? It means that for those things known by that Bhikshu, for the sake of selection, extreme selection, universal thought, and universal examination, regarding things previously seen, heard, felt, and known, due to the increased power of seeing, hearing, feeling, and knowing, with a mind made thoughtful and discriminating in a samāhita (concentrated) state, adhimoksha (conviction) arises. Although one cannot harmoniously observe the originally known things presently, it arises similarly to the original matter, and there is a similarity to that object; there is only wisdom, only seeing, only right mindfulness. Furthermore, that Bhikshu makes the mind tranquil from time to time, and from time to time, relying on the Dharma of increased wisdom, diligently practices contemplation with vipaśyanā (insight). This is called a Bhikshu diligently practicing contemplation, a yogi settling the mind on a similar condition. Khlilevata. What is a Bhikshu diligently practicing contemplation, a yogi settling the mind on a condition without inversion? It means that if a Bhikshu diligently practices contemplation, a yogi settling the mind on the object of contemplation, understanding the known realm accordingly, one is able to universally understand it truthfully and without inversion. This is called a Bhikshu diligently practicing contemplation, a yogi settling the mind on a condition without inversion.
心。頡隸伐多。云何比丘勤修觀行是瑜伽師能于其中不捨靜慮。謂若比丘勤修觀行是瑜伽師如是于緣正修行時。無間加行殷重加行。於時時間修習止相舉相舍相。由修由習由多修習為因緣故。一切粗重悉皆息滅。隨得觸證所依清凈。于所知事由現見故。隨得觸證所緣清凈。由離貪故隨得觸證心遍清凈。離無明故。隨得觸證智遍清凈。是名比丘勤修觀行是瑜伽師能于其中不捨靜慮。頡隸伐多。為此比丘于所緣境安住其心。如是于緣安住其心。如是于緣安住心已名善安住。世尊此中重說頌曰。
行者行諸相 知一切實義 常于影靜慮 得證遍清凈
此中說言行者行諸相者。由此宣說修觀行者于止舉舍相。無間修行殷重修行。若復說言知一切實義者。由此宣說事邊際性。若復說言常于影靜慮者。由此宣說有分別影像無分別影像。若復說言得證遍清凈者。由此宣說所作成辦。此中世尊復說頌曰。
於心相遍知 能受遠離味 靜慮常委念 受喜樂離染
此中說言於心相遍知者。謂有分別影像。無分別影像以心相名說。事邊際性以遍知名說。若復說言能受遠離味者。由此宣說于其所緣正修行者樂斷樂修。若復說言靜慮常委念者。由此宣說于奢摩他毗缽舍那。常勤修習委練修習。若復說言受喜樂離
【現代漢語翻譯】 現代漢語譯本： 心（梵文：Citta）。頡隸伐多（梵文：Khelavatata，人名）。云何比丘勤修觀行是瑜伽師能于其中不捨靜慮？意思是，什麼樣的比丘精勤修習觀行，作為瑜伽師，能夠在這種修行中不捨棄靜慮（梵文：Dhyana，禪定）？ 謂若比丘勤修觀行是瑜伽師如是于緣正修行時。意思是，如果比丘精勤修習觀行，作為瑜伽師，像這樣在所緣境上正確修行時，無間加行殷重加行。持續不斷地努力修行，非常認真地努力修行。 於時時間修習止相舉相舍相。在每個時刻都修習止相（使心平靜的相）、舉相（使心振奮的相）和舍相（捨棄一切分別的相）。 由修由習由多修習為因緣故。通過修行、通過練習、通過多次修習作為因緣，一切粗重悉皆息滅。所有的粗重煩惱都完全止息。 隨得觸證所依清凈。隨著獲得觸證，所依（身心）變得清凈。于所知事由現見故。對於所知的事物，由於直接觀察的緣故，隨得觸證所緣清凈。隨著獲得觸證，所緣境變得清凈。 由離貪故隨得觸證心遍清凈。由於遠離貪慾的緣故，隨著獲得觸證，心完全變得清凈。離無明故。由於遠離無明的緣故，隨得觸證智遍清凈。隨著獲得觸證，智慧完全變得清凈。 是名比丘勤修觀行是瑜伽師能于其中不捨靜慮。這叫做比丘精勤修習觀行，作為瑜伽師，能夠在這種修行中不捨棄靜慮。 頡隸伐多。為此比丘于所緣境安住其心。頡隸伐多，為此比丘將心安住在所緣境上。如是于緣安住其心。像這樣在所緣境上安住他的心。如是于緣安住心已名善安住。像這樣在所緣境上安住心之後，就叫做善安住。 世尊此中重說頌曰： 行者行諸相 知一切實義 常于影靜慮 得證遍清凈 此中說言行者行諸相者。這裡說『行者行諸相』，由此宣說修觀行者于止舉舍相。無間修行殷重修行。是宣說修習觀行的人對於止相、舉相、舍相，持續不斷地修行，非常認真地修行。 若復說言知一切實義者。如果說『知一切實義』，由此宣說事邊際性。是宣說事物的究竟真實性質。 若復說言常于影靜慮者。如果說『常于影靜慮』，由此宣說有分別影像無分別影像。是宣說有分別的影像和無分別的影像。 若復說言得證遍清凈者。如果說『得證遍清凈』，由此宣說所作成辦。是宣說已經完成應該做的事情。 此中世尊復說頌曰： 於心相遍知 能受遠離味 靜慮常委念 受喜樂離染 此中說言於心相遍知者。這裡說『於心相遍知』，謂有分別影像。無分別影像以心相名說。是說有分別的影像和無分別的影像，用『心相』這個名稱來說明。 事邊際性以遍知名說。事物的究竟真實性質，用『遍知』這個名稱來說明。若復說言能受遠離味者。如果說『能受遠離味』，由此宣說于其所緣正修行者樂斷樂修。是宣說對於在所緣境上正確修行的人，喜歡斷除煩惱，喜歡修行。 若復說言靜慮常委念者。如果說『靜慮常委念』，由此宣說于奢摩他毗缽舍那。常勤修習委練修習。是宣說對於奢摩他（梵文：Samatha，止）和毗缽舍那（梵文：Vipassana，觀），經常勤奮地修習，仔細地練習修習。 若復說言受喜樂離染
English version: Citta (Mind). Khelavatata (Name of a person). What kind of Bhikshu (Buddhist monk) diligently cultivates contemplation and is a Yogi (practitioner of Yoga) who can, in this practice, not abandon Dhyana (meditation)? If a Bhikshu diligently cultivates contemplation and is a Yogi, when correctly practicing on the object of focus, he applies continuous effort and earnest effort. At every moment, he cultivates the signs of calming (the aspect of calming the mind), uplifting (the aspect of uplifting the mind), and relinquishing (the aspect of relinquishing all distinctions). Through cultivation, through practice, and through repeated cultivation as the cause and condition, all coarse burdens are completely extinguished. As he attains the touch and realization, the basis (body and mind) becomes pure. Regarding the knowable things, due to direct seeing, as he attains the touch and realization, the object of focus becomes pure. Due to being free from greed, as he attains the touch and realization, the mind becomes completely pure. Due to being free from ignorance, as he attains the touch and realization, wisdom becomes completely pure. This is called a Bhikshu diligently cultivating contemplation and being a Yogi who can, in this practice, not abandon Dhyana. Khelavatata, for this Bhikshu, he settles his mind on the object of focus. Khelavatata, for this Bhikshu, he settles his mind on the object of focus. Having settled his mind on the object of focus in this way, it is called well-settled. The World-Honored One (Bhagavan, Buddha) again speaks a verse here: The practitioner practices all aspects, knowing the true meaning of everything. Always in the shadow of Dhyana, he attains the complete purity of realization. Here, saying 'The practitioner practices all aspects,' this declares that the cultivator of contemplation practices the aspects of calming, uplifting, and relinquishing. He practices continuously and earnestly. If it is said 'knowing the true meaning of everything,' this declares the ultimate nature of things. If it is said 'always in the shadow of Dhyana,' this declares the image with distinctions and the image without distinctions. If it is said 'attains the complete purity of realization,' this declares that what should be done has been accomplished. Here, the World-Honored One again speaks a verse: Knowing all aspects of the mind, able to experience the taste of detachment. Dhyana is constant and mindful, experiencing joy and happiness, free from defilements. Here, saying 'knowing all aspects of the mind,' this refers to the image with distinctions and the image without distinctions, which are described by the name 'aspects of the mind.' The ultimate nature of things is described by the name 'complete knowing.' If it is said 'able to experience the taste of detachment,' this declares that for those who correctly practice on their object of focus, they delight in abandoning afflictions and delight in cultivation. If it is said 'Dhyana is constant and mindful,' this declares that regarding Samatha (tranquility) and Vipassana (insight), they constantly and diligently cultivate, carefully practicing. If it is said 'experiencing joy and happiness, free from defilements'
【English Translation】 Modern Chinese Translation: 心（梵文：Citta）。頡隸伐多（梵文：Khelavatata，人名）。云何比丘勤修觀行是瑜伽師能于其中不捨靜慮？意思是，什麼樣的比丘精勤修習觀行，作為瑜伽師，能夠在這種修行中不捨棄靜慮（梵文：Dhyana，禪定）？ 謂若比丘勤修觀行是瑜伽師如是于緣正修行時。意思是，如果比丘精勤修習觀行，作為瑜伽師，像這樣在所緣境上正確修行時，無間加行殷重加行。持續不斷地努力修行，非常認真地努力修行。 於時時間修習止相舉相舍相。在每個時刻都修習止相（使心平靜的相）、舉相（使心振奮的相）和舍相（捨棄一切分別的相）。 由修由習由多修習為因緣故。通過修行、通過練習、通過多次修習作為因緣，一切粗重悉皆息滅。所有的粗重煩惱都完全止息。 隨得觸證所依清凈。隨著獲得觸證，所依（身心）變得清凈。于所知事由現見故。對於所知的事物，由於直接觀察的緣故，隨得觸證所緣清凈。隨著獲得觸證，所緣境變得清凈。 由離貪故隨得觸證心遍清凈。由於遠離貪慾的緣故，隨著獲得觸證，心完全變得清凈。離無明故。由於遠離無明的緣故，隨得觸證智遍清凈。隨著獲得觸證，智慧完全變得清凈。 是名比丘勤修觀行是瑜伽師能于其中不捨靜慮。這叫做比丘精勤修習觀行，作為瑜伽師，能夠在這種修行中不捨棄靜慮。 頡隸伐多。為此比丘于所緣境安住其心。頡隸伐多，為此比丘將心安住在所緣境上。如是于緣安住其心。像這樣在所緣境上安住他的心。如是于緣安住心已名善安住。像這樣在所緣境上安住心之後，就叫做善安住。 世尊此中重說頌曰： 行者行諸相 知一切實義 常于影靜慮 得證遍清凈 此中說言行者行諸相者。這裡說『行者行諸相』，由此宣說修觀行者于止舉舍相。無間修行殷重修行。是宣說修習觀行的人對於止相、舉相、舍相，持續不斷地修行，非常認真地修行。 若復說言知一切實義者。如果說『知一切實義』，由此宣說事邊際性。是宣說事物的究竟真實性質。 若復說言常于影靜慮者。如果說『常于影靜慮』，由此宣說有分別影像無分別影像。是宣說有分別的影像和無分別的影像。 若復說言得證遍清凈者。如果說『得證遍清凈』，由此宣說所作成辦。是宣說已經完成應該做的事情。 此中世尊復說頌曰： 於心相遍知 能受遠離味 靜慮常委念 受喜樂離染 此中說言於心相遍知者。這裡說『於心相遍知』，謂有分別影像。無分別影像以心相名說。是說有分別的影像和無分別的影像，用『心相』這個名稱來說明。 事邊際性以遍知名說。事物的究竟真實性質，用『遍知』這個名稱來說明。若復說言能受遠離味者。如果說『能受遠離味』，由此宣說于其所緣正修行者樂斷樂修。是宣說對於在所緣境上正確修行的人，喜歡斷除煩惱，喜歡修行。 若復說言靜慮常委念者。如果說『靜慮常委念』，由此宣說于奢摩他毗缽舍那。常勤修習委練修習。是宣說對於奢摩他（梵文：Samatha，止）和毗缽舍那（梵文：Vipassana，觀），經常勤奮地修習，仔細地練習修習。 若復說言受喜樂離染
染者。由此宣說所作成辦。當知如是遍滿所緣。隨順凈教契合正理。如是名為遍滿所緣。
云何名為凈行所緣。謂不凈慈愍緣性緣起界差別。阿那波那念等所緣差別。云何不凈所緣。謂略說有六種不凈。一朽穢不凈。二苦惱不凈。三下劣不凈。四觀待不凈。五煩惱不凈。六速壞不凈。云何名為朽穢不凈。謂此不凈略依二種。一者依內二者依外。云何依內朽穢不凈。謂內身中發毛爪齒。塵垢皮肉。骸骨筋脈。心膽肝肺。大腸小腸。生藏熟藏。肚胃脾腎。膿血熱痰。肪膏肌髓。腦膜洟唾。淚汗屎尿。如是等類名為依內朽穢不凈。云何依外朽穢不凈。謂或青瘀或復膿爛。或復變壞或復膀脹。或復食啖或復變赤。或復散壞或骨。或鎖或復骨鎖。或屎所作或尿所作。或唾所作或洟所作。或血所涂或膿所涂。或便穢處。如是等類名為依外朽穢不凈。如是依內朽穢不凈。及依外朽穢不凈。總說為一朽穢不凈。云何名為苦惱不凈。謂順苦受觸為緣所生。若身若心不平等受受所攝。如是名為苦惱不凈。云何名為下劣不凈。謂最下劣事最下劣界。所謂欲界。除此更無極下極劣最極鄙穢余界可得。如是名為下劣不凈。云何名為觀待不凈。謂如有一劣清凈事。觀待其餘勝清凈事便似不凈。如待無色勝清凈事。色界諸法便似不凈。待薩迦耶
【現代漢語翻譯】 現代漢語譯本：
染污者。由此宣說所作成辦。應當知道像這樣周遍地觀想所緣境。隨順清凈的教導，契合正確的道理。像這樣就叫做周遍所緣。
什麼叫做凈行所緣？就是指不凈觀、慈悲觀、緣性觀、緣起觀、界差別觀，以及安那般那念（ānāpānasmṛti，入出息念）等所緣的差別。什麼叫做不凈所緣？簡略地說有六種不凈：一、朽穢不凈；二、苦惱不凈；三、下劣不凈；四、觀待不凈；五、煩惱不凈；六、速壞不凈。什麼叫做朽穢不凈？這種不凈略略地依據兩種：一是依于內在的，一是依于外在的。什麼叫做依于內在的朽穢不凈？就是指內在身體中的頭髮、毛髮、指甲、牙齒、塵垢、面板、肌肉、骸骨、筋脈、心、膽、肝、肺、大腸、小腸、生藏、熟藏、肚、胃、脾、腎、膿、血、熱痰、脂肪、膏、肌髓、腦膜、鼻涕、唾液、眼淚、汗水、屎、尿等，像這些都叫做依于內在的朽穢不凈。什麼叫做依于外在的朽穢不凈？就是指或者青瘀，或者膿爛，或者變壞，或者膨脹，或者被（蟲鳥）吃，或者變紅，或者散壞，或者（成為）骨，或者（成為）鎖，或者成為骨鎖，或者由屎所作，或者由尿所作，或者由唾液所作，或者由鼻涕所作，或者被血所涂，或者被膿所涂，或者成為便穢之處，像這些都叫做依于外在的朽穢不凈。像這樣依于內在的朽穢不凈，以及依于外在的朽穢不凈，總合起來說為一種朽穢不凈。什麼叫做苦惱不凈？就是指順著苦受的觸為因緣所生，無論是身體還是心理，不平等的感受所包含的。像這樣就叫做苦惱不凈。什麼叫做下劣不凈？就是指最下劣的事，最下劣的界，就是指欲界（kāmadhātu）。除了這個之外，再也沒有更下、更劣、最極鄙穢的其他的界可以得到。像這樣就叫做下劣不凈。什麼叫做觀待不凈？就是指如果有一個下劣的清凈事，相對於其他的殊勝清凈事，就好像是不凈。比如相對於無色界（arūpadhātu）殊勝清凈的事物，欲界諸法就好像是不凈。相對於薩迦耶（satkāya，有身）
【English Translation】 English version:
Defilers. By this, the accomplishment of what is made is declared. It should be known that thus, the object of focus is contemplated pervasively. Conforming to the pure teachings and consistent with correct reasoning, this is called pervasive focus.
What is called pure conduct focus? It refers to the distinctions of the impure, loving-kindness, dependent nature, dependent origination, and element differentiation, as well as the distinctions of objects of focus such as ānāpānasmṛti (mindfulness of breathing). What is called impure focus? Briefly speaking, there are six types of impurity: 1. Decaying impurity; 2. Suffering impurity; 3. Inferior impurity; 4. Relative impurity; 5. Affliction impurity; 6. Rapid decay impurity. What is called decaying impurity? This impurity is roughly based on two types: one based on the internal, and the other based on the external. What is called internal decaying impurity? It refers to hair, body hair, nails, teeth, dust, skin, flesh, bones, tendons, heart, gallbladder, liver, lungs, large intestine, small intestine, raw organs, cooked organs, stomach, intestines, spleen, kidneys, pus, blood, hot phlegm, fat, grease, muscle marrow, meninges, mucus, saliva, tears, sweat, feces, urine, and the like within the body. These are called internal decaying impurity. What is called external decaying impurity? It refers to that which is either bruised and cyanotic, or festering with pus, or decaying, or swollen, or eaten (by worms or birds), or turning red, or disintegrating, or (becoming) bones, or (becoming) a chain, or becoming a chain of bones, or made of feces, or made of urine, or made of saliva, or made of mucus, or smeared with blood, or smeared with pus, or becoming a place of fecal filth. These are called external decaying impurity. Thus, internal decaying impurity and external decaying impurity are collectively called one decaying impurity. What is called suffering impurity? It refers to that which arises from contact with painful feelings as a condition, whether of body or mind, encompassed by unequal feelings. This is called suffering impurity. What is called inferior impurity? It refers to the most inferior things, the most inferior realm, namely the desire realm (kāmadhātu). Apart from this, there is no other realm that is more inferior, more base, or more extremely vile that can be obtained. This is called inferior impurity. What is called relative impurity? It refers to a case where a relatively pure thing, when compared to other superior pure things, appears impure. For example, compared to the superior pure things of the formless realm (arūpadhātu), the dharmas of the desire realm appear impure. Compared to satkāya (the existence of a self),
寂滅涅槃。乃至有頂皆似不凈。如是等類一切名為觀待不凈。云何名為煩惱不凈。謂三界中所有一切結縛隨眠隨煩惱纏。一切名為煩惱不凈。云何名為速壞不凈。謂五取蘊無常無恒不可保信變壞法性。如是名為速壞不凈。如是不凈是能清凈貪行所緣。貪有五種。一于內身欲欲欲貪。二于外身淫慾淫貪。三境欲境貪。四色慾色貪。五薩迦耶欲薩迦耶貪。是名五貪。為欲令此五種欲貪斷滅除遣不現行故。建立六種不凈所緣。謂由依內朽穢不凈所緣故。令于內身欲欲欲貪心得清凈。由依外朽穢不凈所緣故。令于外身淫慾淫貪心得清凈。淫相應貪復有四種。一顯色貪。二形色貪。三妙觸貪。四承事貪。由依四外不凈所緣。於此四種相應淫貪。心得清凈。若於青瘀或於膿爛。或於變壞或於膀脹。或於食啖作意思惟。于顯色貪令心清凈。若於變赤作意思惟。于形色貪令心清凈。若於其骨若於其鎖。若於骨鎖作意思惟。于妙觸貪令心清凈。若於散壞作意思惟。于承事貪令心清凈。如是四種名于淫貪令心清凈。是故世尊乃至所有依外朽穢不凈差別。皆依四種憺怕路而正建立。謂若說言由憺怕路見彼彼尸死。經一日或經二日或經七日。烏鵲餓狗。鴟鷲狐狼。野干禽獸之所食啖。便取其相以譬彼身。亦如是性亦如是類。不能超過如是法性。
【現代漢語翻譯】 現代漢語譯本 寂滅涅槃（Nirvana，指一種超越生死輪迴的境界），乃至有頂（最高的天界）都類似於不凈。像這些等等都叫做觀待不凈。什麼叫做煩惱不凈呢？就是三界（欲界、色界、無色界）中所有的一切結縛（煩惱的束縛）、隨眠（潛在的煩惱）、隨煩惱（次要的煩惱）、纏（纏繞的煩惱）。所有這些都叫做煩惱不凈。什麼叫做速壞不凈呢？就是五取蘊（色、受、想、行、識）無常、沒有恒常性、不可靠、不可信任，具有變壞的性質。這叫做速壞不凈。像這樣的不凈，是能夠清凈貪慾的所緣。貪慾有五種：第一種是對自身產生的欲欲欲貪，第二種是對外在身體產生的淫慾淫貪，第三種是對外境產生的境欲境貪，第四種是對**色產生的色貪，第五種是對薩迦耶（個體存在）產生的薩迦耶欲薩迦耶貪。這叫做五種貪慾。爲了使這五種貪慾斷滅、消除、不再現行，所以建立六種不凈的所緣。也就是說，通過依靠內在的朽穢不凈的所緣，使對自身產生的欲欲欲貪心得清凈。通過依靠外在的朽穢不凈的所緣，使對外在身體產生的淫慾淫貪心得清凈。與淫慾相應的貪慾又有四種：第一種是對顯色的貪慾，第二種是對形色的貪慾，第三種是對妙觸的貪慾，第四種是對承事的貪慾。通過依靠四種外在的不凈所緣，對於這四種相應的淫慾貪，心得清凈。如果對於青瘀（青腫）、或者對於膿爛、或者對於變壞、或者對於膨脹、或者對於被（動物）食啖，進行意思思惟，就能使對顯色的貪慾心得清凈。如果對於變赤進行意思思惟，就能使對形色的貪慾心得清凈。如果對於骨頭、或者對於骨鎖（骨骼連線處）、或者對於骨鎖進行意思思惟，就能使對妙觸的貪慾心得清凈。如果對於散壞進行意思思惟，就能使對承事的貪慾心得清凈。這四種叫做使淫慾貪心得清凈。所以世尊乃至所有依靠外在朽穢不凈的差別，都是依靠四種憺怕路（觀察屍體腐爛的路徑）而正確建立的。也就是說，如果說通過憺怕路看見那個屍體死了，經過一天或者經過兩天或者經過七天，被烏鴉、喜鵲、餓狗、鴟（貓頭鷹）、鷲（禿鷲）、狐貍、狼、野干（胡狼）、禽獸所食啖，就取它的形象來比喻自己的身體，也是這樣的性質，也是這樣的種類，不能夠超過這樣的法性（自然規律）。
【English Translation】 English version Nirvana (Nirvana, a state beyond the cycle of birth and death), and even the Peak of Existence (the highest realm of existence), are all similar to impurity. All such things are called 'impurity by dependence'. What is called 'impurity of afflictions'? It refers to all the bonds (fetters of afflictions), latent tendencies (dormant afflictions), secondary afflictions (minor afflictions), and entanglements (afflictions that bind) within the Three Realms (Desire Realm, Form Realm, Formless Realm). All these are called 'impurity of afflictions'. What is called 'impurity of rapid decay'? It refers to the impermanence, lack of constancy, unreliability, untrustworthiness, and the nature of decay of the Five Aggregates of Clinging (form, feeling, perception, mental formations, consciousness). This is called 'impurity of rapid decay'. Such impurity is the object of contemplation that can purify greed. There are five types of greed: first, desire and craving for one's own body; second, lust and craving for external bodies; third, desire and craving for external objects; fourth, greed for **form; fifth, desire and craving for the idea of a self (Sakkaya-ditthi). These are called the five types of greed. In order to extinguish, eliminate, and prevent the manifestation of these five types of greed, six objects of contemplation on impurity are established. That is, by relying on the contemplation of the internal decaying impurity, the desire and craving for one's own body can be purified. By relying on the contemplation of the external decaying impurity, the lust and craving for external bodies can be purified. There are also four types of greed associated with lust: first, greed for attractive appearance; second, greed for beautiful form; third, greed for pleasant touch; fourth, greed for service. By relying on the four external objects of contemplation on impurity, these four types of greed associated with lust can be purified. If one contemplates on a bruised and swollen body, or on a festering and decaying body, or on a body that is changing and deteriorating, or on a bloated body, or on a body being eaten (by animals), one can purify the greed for attractive appearance. If one contemplates on a body turning red, one can purify the greed for beautiful form. If one contemplates on bones, or on joints (bone connections), or on bone connections, one can purify the greed for pleasant touch. If one contemplates on a body that is scattered and broken, one can purify the greed for service. These four are called the purification of lustful greed. Therefore, the World Honored One (Buddha), in all the distinctions of external decaying impurity, correctly establishes them based on the four charnel ground contemplations (ways of observing the decaying corpse). That is, if it is said that through the charnel ground contemplation, one sees that corpse has died, and after one day, or two days, or seven days, it is being eaten by crows, magpies, hungry dogs, owls, vultures, foxes, wolves, jackals, and various birds and beasts, one takes that image to compare it to one's own body, which is also of the same nature, of the same kind, and cannot transcend this natural law.
此即顯示始從青瘀乃至食啖。若復說言由憺怕路見彼彼尸。離皮肉血筋脈纏裹。此即顯示所有變赤。若復說言由憺怕路見彼彼骨或骨或鎖。此即顯示或骨或鎖或復骨鎖。若復說言由憺怕路見彼彼骨。手骨異處。足骨異處。臗骨異處膝骨異處。臂骨異處肘骨異處。脊骨異處髆骨異處。肋骨異處。頷輪齒鬘頂髑髏等各各分散。或經一年或二或三乃至七年。其色鮮白猶如螺貝或如鴿色。或見彼骨和雜塵土。此即顯示所有散壞。如是依外所有朽穢不凈所緣。令於四種淫相應貪心得清凈。由苦惱不凈所緣及下劣不凈所緣故。令于境相應若欲若貪心得清凈。由觀待不凈所緣故。令於色相應若欲若貪心得清凈。由煩惱不凈所緣。及速壞不凈所緣故。令于從欲界乃至有頂諸薩迦耶若欲若貪心得清凈。是名貪行凈行所緣。如是且約能凈貪行。總說一切。通治所攝不凈所緣。今此義中本意。唯取朽穢不凈。所餘不凈亦是其餘凈行所緣。云何慈愍所緣。謂或於親品或於怨品。或於中品。平等安住利益意樂。能引下中上品快樂定地勝解。當知此中親品怨品及以中品。是為所緣。利益意樂能引快樂定地勝解。是為能緣。所緣能緣總略為一。說名慈愍所緣。若經說言。慈俱心者。此即顯示于親怨中三品所緣利益意樂。若復說言無怨無敵無損害者。此
【現代漢語翻譯】 現代漢語譯本 此即顯示開始從青瘀一直到被食啖的階段。如果進一步說，由於恐懼，在路上看見各種屍體，沒有面板、肌肉、血液、筋脈纏繞，這即顯示屍體所有變紅的階段。如果進一步說，由於恐懼，在路上看見各種骨頭，或者單獨的骨頭，或者骨骼，或者成串的骨骼，這即顯示單獨的骨頭、骨骼或成串骨骼的階段。如果進一步說，由於恐懼，在路上看見各種骨頭，手骨在不同的地方，足骨在不同的地方，髖骨在不同的地方，膝骨在不同的地方，臂骨在不同的地方，肘骨在不同的地方，脊骨在不同的地方，肩胛骨在不同的地方，肋骨在不同的地方，下頜、牙齒、頭蓋骨等各自散落，或者經過一年、兩年、三年乃至七年，它們的顏色鮮白如螺貝，或者像鴿子的顏色，或者看見這些骨頭和著塵土，這即顯示所有散壞的階段。像這樣，依靠外在所有腐朽污穢的所緣，使對於四種與淫慾相應的貪愛之心得到清凈。通過苦惱不凈的所緣以及下劣不凈的所緣，使對於境界相應的慾望和貪愛之心得到清凈。通過觀待不凈的所緣，使對於色相應的慾望和貪愛之心得到清凈。通過煩惱不凈的所緣以及速壞不凈的所緣，使對於從欲界乃至有頂天（Bhava-agra）的所有薩迦耶（Satkayadrishti，身見）的慾望和貪愛之心得到清凈。這被稱為貪行者的凈行所緣。像這樣，暫且就能夠凈化貪慾的行為而言，總括地說一切，普遍地治理所包含的不凈所緣。現在在這個意義中，本意只是選取腐朽污穢的不凈，其餘的不凈也是其餘凈行的所緣。什麼是慈愍所緣呢？就是或者對於親近的人，或者對於怨恨的人，或者對於中等的人，平等地安住利益他們的意樂，能夠引生下品、中品、上品快樂的禪定之地的勝解。應當知道，這裡親近的人、怨恨的人以及中等的人，是所緣；利益他們的意樂，能夠引生快樂的禪定之地的勝解，是能緣。所緣和能緣總括為一，稱為慈愍所緣。如果經中說『具有慈悲之心』，這即顯示對於親近的人、怨恨的人、中等的人這三種所緣的利益意樂。如果進一步說『沒有怨恨、沒有敵人、沒有損害』，這
【English Translation】 English version This shows the stages starting from cyanosis all the way to being eaten. If it is further said that due to fear, one sees various corpses on the road, without skin, flesh, blood, or tendons wrapped around them, this shows the stage of all the corpses turning red. If it is further said that due to fear, one sees various bones on the road, either individual bones, or skeletons, or strings of bones, this shows the stage of individual bones, skeletons, or strings of bones. If it is further said that due to fear, one sees various bones on the road, hand bones in different places, foot bones in different places, hip bones in different places, knee bones in different places, arm bones in different places, elbow bones in different places, spine bones in different places, scapula bones in different places, rib bones in different places, jaw, teeth, skull, etc., scattered in different places, or after one year, two years, three years, up to seven years, their color is bright white like conch shells, or like the color of pigeons, or one sees these bones mixed with dust, this shows the stage of all disintegration. Like this, relying on all external decaying and impure objects of focus, one can purify the mind from the four kinds of lustful desires. Through the object of focus of suffering and impurity, as well as the object of focus of inferior impurity, one can purify the mind from desires and greed corresponding to the realm. Through the object of focus of contemplating impurity, one can purify the mind from desires and greed corresponding to form. Through the object of focus of afflictive impurity, as well as the object of focus of rapidly decaying impurity, one can purify the mind from desires and greed for all Satkayadrishti (self-view) from the desire realm up to the peak of existence (Bhava-agra). This is called the object of focus for purification practices for those with strong desires. Like this, for the time being, in terms of actions that can purify desire, generally speaking, everything is universally governed by the included impure objects of focus. Now in this meaning, the original intention is only to select decaying and impure things, and the remaining impure things are also the objects of focus for other purification practices. What is the object of focus for loving-kindness and compassion? It is to equally abide in the intention of benefiting either close people, or hateful people, or neutral people, and to be able to generate understanding of the lower, middle, and upper levels of happiness in meditative states. It should be known that here, close people, hateful people, and neutral people are the objects of focus; the intention of benefiting them, and the understanding that can lead to happiness in meditative states, are the focus. The object of focus and the focus are summarized as one, and called the object of focus for loving-kindness and compassion. If the sutra says 'with a compassionate heart', this shows the intention of benefiting the three types of objects of focus: close people, hateful people, and neutral people. If it is further said 'without hatred, without enemies, without harm', this
則顯示利益意樂有三種相。由無怨故名為增上利益意樂。此無怨性二句所顯。謂無敵對故無損惱故。不欲相違諍義是無敵對。不欲不饒益義是無損害。若復說言廣大無量。此則顯示能引下中上品快樂。欲界快樂名廣。初二靜慮地快樂名大。第三靜慮地快樂名無量。若復說言勝解遍滿具足住者。此則顯示能引快樂定地勝解。又此勝解。即是能引快樂利益。增上意樂所攝勝解作意俱行。若於無苦無樂親怨中三品有情。平等欲與其樂。當知是慈。若於有苦或於有樂親怨中三品有情。平等欲拔其苦欲慶其樂。當知是悲是喜。有苦有情是悲所緣。有樂有情是喜所緣。是名慈愍所緣。若有瞋行補特伽羅。于諸有情修習慈愍令瞋微薄。名于瞋恚心得清凈。
瑜伽師地論卷第二十六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二十七
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第二瑜伽處之二
云何緣性緣起所緣。謂於三世唯行唯法唯事唯因唯果墮正道理。謂觀待道理。作用道理。證成道理。法爾道理。唯有諸法能引諸法。無有作者及以受者。是名緣性緣起所緣。於此所緣作意思惟。癡行增上補特伽羅所有癡行皆得微薄。于諸癡行心得清凈。是名緣性緣起
【現代漢語翻譯】 現代漢語譯本：那麼，顯示利益意樂有三種相。由於沒有怨恨的緣故，稱為增上利益意樂。『此無怨性』這兩句話所顯示的，是指沒有敵對，所以沒有損害。不希望發生互相違背爭執的事情，就是沒有敵對；不希望發生不利於他人的事情，就是沒有損害。如果進一步說『廣大無量』，這則顯示能夠引來下品、中品、上品快樂。欲界的快樂稱為『廣』，初禪和二禪境界的快樂稱為『大』，第三禪境界的快樂稱為『無量』。如果進一步說『勝解遍滿具足住者』，這則顯示能夠引來快樂的禪定境界的勝解。而且這種勝解，就是能夠引來快樂的利益。增上意樂所包含的勝解與作意同時進行。如果對於無苦無樂的親人、怨家、中等三種有情，平等地希望他們得到快樂，應當知道這就是慈心（Maitri）。如果對於有痛苦或者有快樂的親人、怨家、中等三種有情，平等地希望拔除他們的痛苦，希望慶賀他們的快樂，應當知道這就是悲心（Karuna）和喜心（Mudita）。有痛苦的有情是悲心所緣的對象，有快樂的有情是喜心所緣的對象。這就是慈心和悲心的所緣。如果有充滿嗔恨行為的補特伽羅（Pudgala，補特伽羅，指人或有情），對於各種有情修習慈心和悲心，使得嗔恨變得微弱，這稱為對於嗔恚心得清凈。 《瑜伽師地論》卷第二十六 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第二十七
彌勒菩薩（Maitreya Bodhisattva）說
三藏法師玄奘（Xuanzang）奉詔翻譯本地分中聲聞地第十三第二瑜伽處之二
什麼是緣性緣起所緣？是指對於過去、現在、未來三世，僅僅是行、法、事、因、果，符合正確的道理，也就是觀待道理、作用道理、證成道理、法爾道理。僅僅是諸法能夠引發諸法，沒有作者以及受者。這稱為緣性緣起所緣。對於這個所緣進行意思思惟，癡行增上的補特伽羅（Pudgala，補特伽羅，指人或有情）所有的癡行都能夠變得微弱，對於各種癡行心得清凈。這稱為緣性緣起。
【English Translation】 English version: Then, the manifestation of the intention of benefit has three aspects. Because of the absence of resentment, it is called the superior intention of benefit. 'This absence of resentment' as shown by these two phrases, means there is no hostility, therefore there is no harm. Not desiring conflicting disputes means there is no hostility; not desiring to be unhelpful means there is no harm. If it is further said 'vast and immeasurable', this shows that it can bring lower, middle, and upper-grade happiness. The happiness of the desire realm is called 'vast'; the happiness of the first two dhyana (meditative absorption) realms is called 'great'; the happiness of the third dhyana realm is called 'immeasurable'. If it is further said 'one who dwells with conviction, pervasive and complete', this shows that it can bring the conviction of the samadhi (concentration) realm of happiness. Moreover, this conviction is the benefit that can bring happiness. The conviction associated with mental activity included in the superior intention proceeds simultaneously. If, towards sentient beings of the three categories—neutral, friendly, and hostile—who are neither suffering nor happy, one equally desires to give them happiness, know that this is loving-kindness (Maitri). If, towards sentient beings of the three categories—neutral, friendly, and hostile—who are suffering or happy, one equally desires to remove their suffering and rejoice in their happiness, know that this is compassion (Karuna) and joy (Mudita). Sentient beings who are suffering are the object of compassion; sentient beings who are happy are the object of joy. This is called the object of loving-kindness and compassion. If there is a Pudgala (Pudgala, meaning person or sentient being) with anger-driven behavior, cultivating loving-kindness and compassion towards all sentient beings, causing anger to become weak, this is called purification of the mind from anger. Yogacarabhumi-sastra, Volume 26 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 27
Said by Maitreya Bodhisattva
Translated under imperial decree by the Tripitaka Master Xuanzang, from the Sravaka-bhumi in the Local Section, the Thirteenth, the Second Yoga Place, Part Two
What is the object of dependent nature and dependent origination? It refers to the past, present, and future, merely actions, dharmas, events, causes, and effects, conforming to correct reasoning, which are the reasoning of dependence, the reasoning of function, the reasoning of proof, and the reasoning of suchness. Merely dharmas can bring forth dharmas; there is no creator or receiver. This is called the object of dependent nature and dependent origination. By contemplating this object with mental activity, all the deluded actions of a Pudgala (Pudgala, meaning person or sentient being) with increased delusion can become weak, and the mind can be purified from all deluded actions. This is called dependent nature and dependent origination.
所緣。
云何界差別所緣。謂六界差別。一地界二水界三火界。四風界五空界六識界。云何地界。地界有二。一內二外。內地界者。謂此身中內別堅性。堅硬所攝地地所攝。親附執受。外地界者。謂外堅性。堅硬所攝地地所攝。非親附非執受。又內地界其事云何。謂發毛爪齒。塵垢皮肉。骸骨筋脈。肝膽心肺。脾腎肚胃。大腸小腸。生藏熟藏。及糞穢等。名內地界。又外地界其事云何。謂瓦木塊礫樹石山巖。如是等類名外地界。云何水界。水界有二。一內二外。內水界者。謂此身中內別濕性。濕潤所攝水水所攝。親附執受。其事云何。謂淚汗洟唾。肪膏脂髓。熱痰膿血。腦膜尿等。名內水界。外水界者。謂外濕性。濕潤所攝水水所攝。非親附非執受。其事云何。謂井泉池沼陂湖河海。如是等類名外水界。云何火界。火界有二。一內二外。內火界者。謂此身中內別溫性。溫熱所攝暖暖所攝。親附執受。其事云何。謂于身中所有溫暖。能令身熱等熱遍熱。由是因緣所食所飲所啖所嘗易正消變。彼增盛故墮蒸熱數。如是等類名內火界。外火界者。謂外溫性。溫熱所攝暖暖所攝。非親附非執受。其事云何。謂於人間依鉆燧等牛糞末等以求其火。火既生已能燒牛糞。或草或薪或榛或野或山或渚。或村村分或城城分或國國分
【現代漢語翻譯】 現代漢語譯本 所緣（所觀察的對象）。
什麼是界差別所緣？指的是六界的差別。一是地界，二是水界，三是火界，四是風界，五是空界，六是識界。什麼是地界？地界有兩種，一是內，二是外。內地的界，指的是此身中內在的堅硬性質，屬於堅硬的範疇，屬於地，與自身親近並被執受。外地界，指的是外在的堅硬性質，屬於堅硬的範疇，屬於地，不與自身親近，不被執受。那麼，內地的界具體指什麼呢？指的是頭髮、毛髮、指甲、牙齒、塵垢、面板、肌肉、骸骨、筋脈、肝臟、膽囊、心臟、肺臟、脾臟、腎臟、肚、胃、大腸、小腸、生藏、熟藏以及糞便污穢等，這些被稱為內地的界。那麼，外地界具體指什麼呢？指的是瓦片、木頭、土塊、碎石、樹木、石頭、山巖等，這些都被稱為外地界。什麼是水界？水界有兩種，一是內，二是外。內水界，指的是此身中內在的濕潤性質，屬於濕潤的範疇，屬於水，與自身親近並被執受。具體指什麼呢？指的是眼淚、汗水、鼻涕、唾液、脂肪、膏、油脂、骨髓、熱痰、膿血、腦膜、尿液等，這些被稱為內水界。外水界，指的是外在的濕潤性質，屬於濕潤的範疇，屬於水，不與自身親近，不被執受。具體指什麼呢？指的是井、泉、池、沼、陂、湖、河、海等，這些都被稱為外水界。什麼是火界？火界有兩種，一是內，二是外。內火界，指的是此身中內在的溫暖性質，屬於溫暖的範疇，屬於暖，與自身親近並被執受。具體指什麼呢？指的是身體中所有的溫暖，能夠使身體發熱等，熱遍全身。由於這個因緣，所吃、所喝、所啖、所嘗的東西容易正常地被消化和改變。它如果增盛，就會導致發燒。這些都被稱為內火界。外火界，指的是外在的溫暖性質，屬於溫暖的範疇，屬於暖，不與自身親近，不被執受。具體指什麼呢？指的是在人間依靠鉆木取火等，或者用牛糞末等來求取火。火產生之後，能夠燃燒牛糞，或者草，或者柴薪，或者榛樹，或者原野，或者山，或者水中的陸地，或者村莊的一部分，或者城市的一部分，或者國家的一部分。
【English Translation】 English version The Object of Cognition (所緣, Suǒ yuán).
What is the object of cognition differentiated by elements? It refers to the differentiation of the six elements. First is the earth element, second is the water element, third is the fire element, fourth is the wind element, fifth is the space element, and sixth is the consciousness element. What is the earth element? The earth element has two aspects: internal and external. The internal earth element refers to the internal solid nature within this body, belonging to the category of hardness, belonging to earth, being intimately connected and grasped. The external earth element refers to the external solid nature, belonging to the category of hardness, belonging to earth, not being intimately connected and not being grasped. Then, what does the internal earth element specifically refer to? It refers to hair, body hair, nails, teeth, dirt, skin, flesh, bones, tendons, liver, gallbladder, heart, lungs, spleen, kidneys, stomach, large intestine, small intestine, raw organs, cooked organs, and excrement, etc. These are called the internal earth element. Then, what does the external earth element specifically refer to? It refers to tiles, wood, clods, gravel, trees, stones, mountains, and rocks, etc. These are all called the external earth element. What is the water element? The water element has two aspects: internal and external. The internal water element refers to the internal moist nature within this body, belonging to the category of moisture, belonging to water, being intimately connected and grasped. What does it specifically refer to? It refers to tears, sweat, mucus, saliva, fat, grease, marrow, phlegm, pus, blood, meninges, urine, etc. These are called the internal water element. The external water element refers to the external moist nature, belonging to the category of moisture, belonging to water, not being intimately connected and not being grasped. What does it specifically refer to? It refers to wells, springs, ponds, marshes, embankments, lakes, rivers, seas, etc. These are all called the external water element. What is the fire element? The fire element has two aspects: internal and external. The internal fire element refers to the internal warm nature within this body, belonging to the category of warmth, belonging to heat, being intimately connected and grasped. What does it specifically refer to? It refers to all the warmth within the body, which can cause the body to heat up, etc., heat spreading throughout the body. Due to this condition, what is eaten, drunk, consumed, and tasted is easily and properly digested and transformed. If it increases, it will lead to fever. These are all called the internal fire element. The external fire element refers to the external warm nature, belonging to the category of warmth, belonging to heat, not being intimately connected and not being grasped. What does it specifically refer to? It refers to relying on drilling wood to make fire, etc., or using cow dung powder, etc., to seek fire in the human world. Once the fire is produced, it can burn cow dung, or grass, or firewood, or hazel trees, or fields, or mountains, or islands, or parts of villages, or parts of cities, or parts of countries.
。或復所餘如是等類名外火界。云何風界。風界有二。一內二外。內風界者。謂此身中內別風性。風飄所攝輕性動性。親附執受。其事云何。謂內身中有上行風有下行風。有脅臥風。有脊臥風。有腰間風有臗間風。有小刀風。有大刀風。有針刺風有畢缽羅風。有入出息風有隨支節風。如是等類名內風界。外風界者。謂外風性。風飄所攝輕性動性。非親附非執受。其事云何。謂在身外有東來風有西來風。有南來風有北來風。有有塵風有無塵風。有狹小風有廣大風。有毗濕婆風有吠藍婆風。有風輪風有時大風。卒起積集折樹頹墻崩山蕩海。既飄鼓已無所依憑自然靜息。若諸有情慾求風者。動衣搖扇及多羅掌。如是等類名外風界。云何空界。謂眼耳鼻口咽喉等所有孔穴。由此吞嚥。於此吞嚥既吞嚥已。由此孔穴便下漏泄。如是等類說名空界。云何識界。謂眼耳鼻舌身意識。又心意識三種差別是名識界。若諸慢行補特伽羅。于界差別作意思惟。便於身中離一合想得不凈想。無復高舉憍慢微薄。于諸慢行心得清凈。是名慢行補特伽羅。由界差別凈行所緣。云何阿那波那念所緣。謂緣入息出息念。是名阿那波那念。此念所緣入出息等。名阿那波那念所緣。當知此中入息有二。何等為二。一者入息二者中間入息。出息亦二。何等為二
【現代漢語翻譯】 現代漢語譯本 或有其他與此類似的，被稱為外火界（外部火焰元素）。 什麼是風界（風元素）？風界有兩種：一是內風界，二是外風界。 內風界指的是身體內部各別的風的性質，由風的飄動所包含的輕性和動性，是親近依附於身體的。它的作用是什麼呢？ 指的是身體內部有上行風、下行風、脅臥風、脊臥風、腰間風、髖間風、小刀風、大刀風、針刺風、畢缽羅風、入息出息風、隨支節風等等，這些都叫做內風界。 外風界指的是身體外部的風的性質，由風的飄動所包含的輕性和動性，不親近依附於身體。它的作用是什麼呢？ 指的是身體外部有東來的風、西來的風、南來的風、北來的風、有塵土的風、沒有塵土的風、狹小的風、廣大的風、毗濕婆風、吠藍婆風、風輪風、有時有大風，突然興起聚集，折斷樹木，摧毀墻壁，崩塌山嶽，激盪大海，飄動鼓盪之後，無所依憑自然停止。如果眾生想要獲得風，就扇動衣服、搖動扇子和多羅樹葉。這些都叫做外風界。 什麼是空界（空間元素）？指的是眼睛、耳朵、鼻子、嘴巴、咽喉等所有的孔穴，由此進行吞嚥，吞嚥之後，由此孔穴向下漏泄。這些都叫做空界。 什麼是識界（意識元素）？指的是眼識、耳識、鼻識、舌識、身識、意識，以及心、意、識三種差別，這些都叫做識界。 如果那些行為傲慢的補特伽羅（人），對界（元素）的差別進行思考，就會對身體產生分離和合一的想法，從而得到不凈想，不再高傲自大，傲慢之心逐漸減弱，內心變得清凈。這就是行為傲慢的補特伽羅，通過對界的差別進行思考，從而凈化行為所緣。 什麼是阿那波那念（Anapana-smriti，入出息念）所緣？指的是緣于入息和出息的念頭，這叫做阿那波那念。這種念頭所緣的入息和出息等，叫做阿那波那念所緣。應當知道，這裡的入息有兩種，是哪兩種呢？一是入息，二是中間入息。出息也有兩種，是哪兩種呢？
【English Translation】 English version Or there are other similar types, called outer fire element. What is the wind element? There are two types of wind element: internal and external. The internal wind element refers to the distinct nature of wind within the body, characterized by lightness and movement encompassed by the blowing of the wind, closely attached and adhered to the body. What is its function? It refers to the internal body having upward-moving wind, downward-moving wind, flank-lying wind, spine-lying wind, waist wind, hip wind, small knife wind, large knife wind, needle-pricking wind, Pippala wind, inhalation and exhalation wind, wind following the limbs, and so on. These are all called internal wind element. The external wind element refers to the nature of wind outside the body, characterized by lightness and movement encompassed by the blowing of the wind, not closely attached or adhered to the body. What is its function? It refers to the external body having wind coming from the east, wind coming from the west, wind coming from the south, wind coming from the north, dusty wind, dust-free wind, narrow wind, broad wind, Visva wind, Vayulamba wind, wind wheel wind, sometimes great wind, suddenly arising and gathering, breaking trees, collapsing walls, collapsing mountains, and surging seas. After blowing and drumming, it naturally ceases without any reliance. If sentient beings desire wind, they move their clothes, wave fans, and palm leaves. These are all called external wind element. What is the space element? It refers to all the orifices such as the eyes, ears, nose, mouth, and throat, through which swallowing occurs. After swallowing, leakage occurs downwards through these orifices. These are all called space element. What is the consciousness element? It refers to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness, as well as the three distinctions of mind, thought, and consciousness. These are all called consciousness element. If those arrogant Puddgalas (persons) contemplate the differences of the elements, they will generate the thought of separation and union regarding the body, thereby attaining the impure thought, no longer being arrogant and conceited, and gradually diminishing their arrogance, and their minds become purified. This is how arrogant Puddgalas purify the object of their practice through contemplating the differences of the elements. What is the object of Anapana-smriti (mindfulness of breathing)? It refers to the thought focused on inhalation and exhalation, which is called Anapana-smriti. The inhalation and exhalation, etc., that are the object of this mindfulness are called the object of Anapana-smriti. It should be known that there are two types of inhalation here. What are the two? One is inhalation, and the other is intermediate inhalation. There are also two types of exhalation. What are the two?
。一者出息。二者中間出息。入息者。謂出息無間內門風轉乃至臍處。中間入息者。謂入息滅已乃至出息未生。于其中間在停息處。暫時相似微細風起。是名中間入息。如入息中間入息。出息中間出息當知亦爾。此中差別者。謂入息無間外門風轉。始從臍處乃至面門。或至鼻端或復出外。入息出息有二因緣。何等為二。一牽引業。二臍處孔穴。或上身份所有孔穴。入息出息有二所依。何等為二。一身二心。所以者何。要依身心入出息轉如其所應。若唯依身而息轉者。入無想定入滅盡定。生無想天諸有情類彼息應轉。若唯依心而息轉者。入無色定生無色界。彼息應轉。若唯依身心而轉非如其所應者。入第四靜慮若生於彼諸有情類。及羯羅藍頞部曇閉尸等位諸有情類。彼息應轉。然彼不轉。是故當知要依身心。入出息轉如其所應。入息出息有二種行。何等為二。一者入息向下而行。二者出息向上而行。入息出息有二種地。何等為二。一粗孔穴。二細孔穴。云何粗孔穴。謂從臍處孔穴乃至面門鼻門。復從面門鼻門乃至臍處孔穴。云何細孔穴。謂于身中一切毛孔。入息出息有四異名。何等為四。一名風。二名阿那波那。三名入息出息。四名身行。風名一種是風共名。余之三種是不共名。修入出息者有二過患。何等為二。一太緩
【現代漢語翻譯】 現代漢語譯本： 一、入息（吸氣）。二、中間入息（吸氣間歇）。入息是指，吸氣時，氣息從鼻孔進入，經過體內通道，一直到達臍部。中間入息是指，吸氣停止后，到呼氣開始前的這段時間，氣息停留在體內，有短暫的、細微的風息活動，這稱為中間入息。如同入息和中間入息一樣，呼息（出息）和中間出息的情況也應如此理解。這裡的區別在於，呼氣時，氣息從臍部開始，經過體內通道，到達面部或鼻端，甚至呼出體外。入息和出息有兩種因緣：一是牽引業力，二是臍部孔穴或上身部分的孔穴。入息和出息有兩種所依：一是身體，二是心識。為什麼這麼說呢？因為入息和出息必須依賴身心才能正常運轉。如果僅僅依賴身體，那麼進入無想定、滅盡定，或者生於無想天的眾生，他們的氣息也應該運轉；如果僅僅依賴心識，那麼進入無色定，或者生於無色界的眾生，他們的氣息也應該運轉；如果依賴身心，但運轉不正常，比如進入第四禪定，或者生於其中的眾生，以及羯羅藍（kalala，受精卵）、頞部曇（arbuda，凝結期）、閉尸（peshi，肉芽期）等階段的眾生，他們的氣息也應該運轉，但實際上並沒有運轉。因此，應當明白，入息和出息必須依賴身心才能正常運轉。入息和出息有兩種執行方式：一是入息向下執行，二是出息向上執行。入息和出息有兩種通道：一是粗孔穴，二是細孔穴。什麼是粗孔穴？指從臍部孔穴到面部鼻孔，以及從面部鼻孔到臍部孔穴的通道。什麼是細孔穴？指身體上所有的毛孔。入息和出息有四個不同的名稱：一是風，二是阿那波那（ānāpāna，入出息），三是入息出息，四是身行。『風』是一種通用的名稱，是所有風的共同名稱。其餘三種是不通用的名稱。修習入出息的人有兩種過患：一是太慢。
【English Translation】 English version: 1. Incoming breath (inhalation). 2. Intermediate incoming breath (inhalation pause). Incoming breath refers to the breath entering from the nostrils, passing through the internal channels, and reaching the navel. Intermediate incoming breath refers to the period after the inhalation stops and before the exhalation begins, where the breath remains in the body with brief, subtle wind activity, which is called intermediate incoming breath. Just as with incoming breath and intermediate incoming breath, the same should be understood for outgoing breath (exhalation) and intermediate outgoing breath. The difference here is that during exhalation, the breath starts from the navel, passes through the internal channels, reaches the face or nostrils, and even exits the body. Incoming and outgoing breaths have two causes: one is the karmic force of attraction, and the other is the orifices of the navel or the orifices of the upper body. Incoming and outgoing breaths have two supports: one is the body, and the other is the mind. Why is this so? Because incoming and outgoing breaths must rely on the body and mind to function properly. If they only relied on the body, then beings who have entered the non-perception meditation (asaṃjñā-samāpatti), cessation meditation (nirodha-samāpatti), or are born in the Heaven of Non-Perception (asaṃjña-sattva), their breaths should also function. If they only relied on the mind, then beings who have entered the formless realm meditation (arūpa-samāpatti), or are born in the Formless Realm (arūpadhātu), their breaths should also function. If they relied on the body and mind but did not function properly, such as beings who have entered the fourth dhyana (fourth jhāna), or are born therein, as well as beings in the stages of kalala (受精卵, fertilized egg), arbuda (凝結期, embryonic stage), peshi (肉芽期, fleshy mass stage), etc., their breaths should also function, but in reality, they do not. Therefore, it should be understood that incoming and outgoing breaths must rely on the body and mind to function properly. Incoming and outgoing breaths have two modes of operation: one is that incoming breath moves downward, and the other is that outgoing breath moves upward. Incoming and outgoing breaths have two types of passages: one is coarse orifices, and the other is fine orifices. What are coarse orifices? They refer to the passages from the navel orifice to the face and nostrils, and from the face and nostrils to the navel orifice. What are fine orifices? They refer to all the pores on the body. Incoming and outgoing breaths have four different names: one is 'wind' (vāyu), two is ānāpāna (入出息, incoming and outgoing breath), three is incoming breath and outgoing breath, and four is body activity (kāya-saṃskāra). 'Wind' is a general term, a common name for all winds. The remaining three are specific names. Those who practice incoming and outgoing breath have two faults: one is too slow.
方便。二太急方便。由太緩方便故生起懈怠。或為惛沉睡眠纏擾其心。或令其心於外散亂。由太急方便故。或令其身生不平等。或令其心生不平等。云何令身生不平等。謂強用力持入出息。由入出息被執持故。便令身中不平風轉。由此最初于諸支節皆生戰掉。名能戰掉。此戰掉風若增長時能生疾病。由是因緣于諸支節生諸疾病。是名令身生不平等。云何令心生不平等。謂或令心生諸散亂。或為極重憂惱逼切。是名令心生不平等。又此阿那波那念。應知略有五種修習。何等為五。一算數修習。二悟入諸蘊修習。三悟入緣起修習。四悟入聖諦修習。五十六勝行修習。云何名為算數修習。謂略有四種算數修習。何等為四。一者以一為一算數。二者以二為一算數。三者順算數。四者逆算數。云何以一為一算數。謂若入息入時由緣入。出息住念數以為一。若入息滅出息生。出向外時數為第二。如是展轉數至其十。由此算數非略非廣故唯至十。是名以一為一算數。云何以二為一算數。謂若入息入而已滅。出息生而已出。爾時總合數以為一。即由如是算數道理。數至其十。是名以二為一算數。入息出息說名為二。總合二種數之為一。故名以二為一算數。云何順算數。謂或由以一為一算數。或由以二為一算數。順次展轉數至其十。名順
【現代漢語翻譯】 現代漢語譯本： 方便太過急促也不好。因為過於緩慢的方便會導致懈怠產生，或者被昏沉睡眠所困擾，或者使心向外散亂。由於方便太過急促，可能會導致身體或心理的不平衡。如何導致身體不平衡呢？比如，強行用力控制呼吸，由於呼吸被強力控制，導致身體內部不平穩的風運轉，最初在各個肢體關節產生顫抖，這被稱為『能戰掉』。如果這種顫抖的風增長，就會導致疾病。因此，由於這種原因，各個肢體關節會產生各種疾病，這就是導致身體不平衡。如何導致心理不平衡呢？比如，使內心產生各種散亂，或者被極度的憂愁煩惱所逼迫，這就是導致心理不平衡。此外，這種阿那波那念（Anapanasati，入出息念），應該知道略有五種修習方式。哪五種呢？一是算數修習，二是悟入諸蘊修習，三是悟入緣起修習，四是悟入聖諦修習，五是十六勝行修習。什麼叫做算數修習呢？略有四種算數修習。哪四種呢？一是以一為一算數，二是以二為一算數，三是順算數，四是逆算數。什麼叫做以一為一算數呢？就是當入息進入時，通過緣于入息，並專注于出息，將其數作一。如果入息滅而出息生，出息向外時，數作第二。這樣輾轉數到十。由於這種算數既不簡略也不擴充套件，所以只數到十。這叫做以一為一算數。什麼叫做以二為一算數呢？就是當入息進入並已滅，出息產生並已出時，將它們總合起來數作一。通過這樣的算數道理，數到十。這叫做以二為一算數。入息和出息被說成是二，將這兩種總合起來數作一，所以叫做以二為一算數。什麼叫做順算數呢？就是或者通過以一為一算數，或者通過以二為一算數，順次輾轉數到十，叫做順算數。
【English Translation】 English version: Convenience that is too hasty is also not good. Because convenience that is too slow gives rise to laziness, or the mind is troubled by drowsiness and sleep, or it causes the mind to be scattered externally. Because convenience is too hasty, it may cause imbalance in the body or imbalance in the mind. How does it cause imbalance in the body? For example, forcibly controlling the breath. Because the breath is forcibly controlled, it causes the uneven wind in the body to circulate, initially causing trembling in all the limbs and joints, which is called 'being able to tremble'. If this trembling wind increases, it can cause illness. Therefore, due to this reason, various diseases arise in the limbs and joints, which is called causing imbalance in the body. How does it cause imbalance in the mind? For example, causing various distractions in the mind, or being oppressed by extreme sorrow and distress, which is called causing imbalance in the mind. Furthermore, this Anapanasati (mindfulness of breathing), it should be known that there are roughly five types of practice. What are the five? First, the practice of counting; second, the practice of realizing the skandhas (aggregates); third, the practice of realizing dependent origination; fourth, the practice of realizing the noble truths; and fifth, the practice of the sixteen excellent practices. What is called the practice of counting? There are roughly four types of counting practice. What are the four? First, counting one as one; second, counting two as one; third, forward counting; and fourth, reverse counting. What is called counting one as one? That is, when the incoming breath enters, by focusing on the incoming breath, and dwelling on the outgoing breath, count it as one. If the incoming breath ceases and the outgoing breath arises, when the outgoing breath goes outward, count it as two. In this way, count to ten. Because this counting is neither brief nor extensive, it only goes to ten. This is called counting one as one. What is called counting two as one? That is, when the incoming breath enters and ceases, and the outgoing breath arises and goes out, then combine them and count them as one. Through such a principle of counting, count to ten. This is called counting two as one. The incoming breath and the outgoing breath are said to be two, combining these two and counting them as one, therefore it is called counting two as one. What is called forward counting? That is, either through counting one as one, or through counting two as one, sequentially count to ten, which is called forward counting.
算數。云何逆算數。謂即由前二種算數。逆次展轉從第十數。次九次八次七次六次五次四次三次二。次數其一名逆算數。若時行者。或以一為一算數為依。或以二為一算數為依。于順算數及逆算數已串修習。于其中間心無散亂。無散亂心善算數已。復應為說勝進算數。云何名為勝進算數。謂或依以一為一算數。或依以二為一算數。合二為一而算數之。若依以一為一而算數者。即入息出息二合為一。若依以二為一而算數者。即入息出息四合為一。如是展轉數乃至十。如是後後漸增乃至以百為一而算數之。由此以百為一算數。漸次數之乃至其十。如是勤修數息念者。乃至十十數以為一。漸次數之乃至滿十。由此以十為一算數。于其中間心無散亂。齊此名為已串修習。又此勤修數息念者。若於中間其心散亂。復應退還從初數起或順或逆。若時算數極串習故。其心自然乘任運道。安住入息出息所緣。無斷無間相續而轉。先於入息有能取轉。入息滅已於息空位有能取轉。次於出息有能取轉。出息滅已於息空位有能取轉。如是展轉相續流注。無動無搖。無散亂行。有愛樂轉。齊此名為過算數地不應複數。唯于入息出息所緣令心安住。于入出息應正隨行。應審了達。于入出息及二中間若轉若還分位差別。皆善覺了。如是名為算數修習
【現代漢語翻譯】 現代漢語譯本 算數。什麼是逆算數？就是從前面兩種算數方法出發，反過來從第十個數開始，依次是第九、第八、第七、第六、第五、第四、第三、第二。這樣數的方法叫做逆算數。如果修行者，或者以一為單位進行算數，或者以二為單位進行算數，對於順算數和逆算數已經熟練掌握，在算數過程中內心沒有散亂。在沒有散亂的心態下，熟練地進行算數后，就應該進一步講解勝進算數。什麼是勝進算數？就是或者以一為單位進行算數，或者以二為單位進行算數，將兩個單位合為一個單位來進行算數。如果以一為單位進行算數，就是將入息（吸氣）和出息（呼氣）合為一個單位。如果以二為單位進行算數，就是將入息和出息的四個階段合為一個單位。這樣逐漸增加，一直數到十。然後逐漸增加到以一百為一個單位來進行算數。這樣以一百為一個單位進行算數，逐漸數到十。這樣勤奮地修習數息唸的人，甚至可以以十個十個數為一個單位，逐漸數到十。這樣以十為一個單位進行算數，在算數過程中內心沒有散亂。到這裡就叫做已經熟練掌握。如果這個勤奮修習數息唸的人，在算數過程中內心散亂，就應該退回到最初的算數方法，或者順數，或者逆數。如果算數已經非常熟練，內心自然而然地安住在入息和出息的所緣上，沒有間斷，持續不斷地運轉。先是對入息有能取作用，入息停止后，在氣息的空隙處有能取作用，然後是對出息有能取作用，出息停止后，在氣息的空隙處有能取作用。這樣持續不斷地流動，沒有動搖，沒有散亂，帶著喜悅地運轉。到這裡就叫做超過了算數階段，不應該再數數了。只需要將心安住在入息和出息的所緣上，對於入息和出息應該正確地跟隨，應該仔細地瞭解，對於入息和出息以及它們之間的運轉和返回的不同階段，都能夠清楚地覺察。這樣就叫做算數修習。
【English Translation】 English version Arithmetic. What is reverse arithmetic? It refers to, based on the previous two types of arithmetic, counting in reverse order from the tenth number, then the ninth, eighth, seventh, sixth, fifth, fourth, third, and second. This method of counting is called reverse arithmetic. If a practitioner, either using one as a unit of calculation or two as a unit of calculation, has become proficient in both forward and reverse arithmetic, and their mind is not scattered during the calculation process. After skillfully performing arithmetic with an undistracted mind, one should further explain advanced arithmetic. What is advanced arithmetic? It refers to either using one as a unit of calculation or two as a unit of calculation, combining two units into one unit for calculation. If one uses one as a unit of calculation, it means combining the inhalation (incoming breath) and exhalation (outgoing breath) into one unit. If one uses two as a unit of calculation, it means combining the four stages of inhalation and exhalation into one unit. This gradually increases, counting up to ten. Then gradually increase to using one hundred as a unit for calculation. Counting in this way with one hundred as a unit, gradually count to ten. Those who diligently practice mindfulness of breathing in this way can even use ten sets of ten breaths as a unit, gradually counting to ten. Counting in this way with ten as a unit, and the mind is not scattered during the calculation process. This is called having become proficient. If this diligent practitioner of mindfulness of breathing becomes distracted during the calculation process, they should revert to the initial arithmetic method, either forward or reverse. If the arithmetic is extremely proficient, the mind naturally dwells on the object of inhalation and exhalation, without interruption, continuously flowing. First, there is the grasping function on the inhalation, and after the inhalation ceases, there is the grasping function in the space of the breath. Then, there is the grasping function on the exhalation, and after the exhalation ceases, there is the grasping function in the space of the breath. This continuously flows, without movement, without shaking, without scattered actions, and with joyful movement. This is called surpassing the stage of arithmetic, and one should no longer count. One should only settle the mind on the object of inhalation and exhalation, and one should correctly follow the inhalation and exhalation, and one should carefully understand and clearly perceive the different stages of movement and return between the inhalation and exhalation. This is called arithmetic practice.
。又鈍根者應為宣說如是息念算數修習。彼由此故於散亂處。令心安住令心愛樂若異算數入出息念。彼心應為惛沉睡眠之所纏擾。或應彼心於外馳散。由正勤修數息念故彼皆無有。若有利根覺慧聰俊。不好乘此算數加行。若為宣說算數加行。亦能速疾無倒了達然不愛樂。彼復於此入出息緣。安住念已。若是處轉若乃至轉。若如所轉若時而轉。於此一切由安住念。能正隨行。能正了達如是加行有如是相。於此加行若修若習若多修習。為因緣故起身輕安及心輕安。證一境性。于其所緣愛樂趣入。如是彼于算數息念。善修習已。復于所取能取二事。作意思惟悟入諸蘊。云何悟入。謂于入息出息及息所依身。作意思惟悟入色蘊。于彼入息出息能取念相應領納。作意思惟悟入受蘊。即于彼念相應等了。作意思惟悟入想蘊。即于彼念若念相應思及慧等。作意思惟悟入行蘊。若於彼念相應諸心意識。作意思惟悟入識蘊。如是行者。于諸蘊中乃至多住名已悟入。是名悟入諸蘊修習。若時無倒能見能知。唯有諸蘊唯有諸行。唯事唯法。彼于爾時能于諸行悟入緣起。云何悟入。謂觀行者。如是尋求此入出息。何依何緣。既尋求已如實悟入。此入出息依身緣身依心緣心。復更尋求此身此心何依何緣。既尋求已如實悟入。此身此心依緣命根。復
更尋求如是命根何依何緣。既尋求已如實悟入。如是命根依緣先行。復更尋求如是先行何依何緣。既尋求已如實悟入。如是先行依緣無明。如是了知無明依緣先行。先行依緣命根。命根依緣身心。身心依緣入息出息。又能了知無明滅故行滅。行滅故命根滅。命根滅故身心滅。身心滅故入出息滅。如是名為悟入緣起。彼于緣起悟入。多住名善習修。是名悟入緣起修習。如是彼于緣起悟入善修習已。復于諸行如實了知從眾緣生。悟入無常。謂悟入諸行是無常故本無而有。有已散滅。若是本無而有。有已散滅。即是生法老法病法死法。若是生法老法病法死法。即是其苦。若是其苦即是無我不得自在遠離宰主。如是名為由無常苦空無我行。悟入苦諦。又彼如是能正悟入。諸所有行眾緣生起。其性是苦如病如癰。一切皆以貪愛為緣。又正悟入即此能生眾苦貪愛。若無餘斷即是畢竟寂靜微妙。我若於此如是了知如是觀見如是多住。當於貪愛能無餘斷。如是名能悟入集諦滅諦道諦。於此悟入能多住已。于諸諦中證得現觀。是名悟入聖諦修習。如是于聖諦中善修習已。于見道所斷一切煩惱皆悉永斷。唯余修道所斷煩惱。為斷彼故復進修習十六勝行。云何名為十六勝行。謂于念入息我今能學念于入息。于念出息我今能學念于出息。若長若
【現代漢語翻譯】 現代漢語譯本： 進一步探究，這樣的命根（jīnmìng，生命之根）依靠什麼，以什麼為緣？探究之後，如實地領悟到，這樣的命根依靠先行（xiānxíng，業力），以先行（業力）為緣。又進一步探究，這樣的先行（業力）依靠什麼，以什麼為緣？探究之後，如實地領悟到，這樣的先行（業力）依靠無明（wúmíng，對事物真相的迷惑和不瞭解）。 這樣了知，無明（wúmíng）依靠先行（xiānxíng，業力），以先行（業力）為緣；先行（xiānxíng，業力）依靠命根（jīnmìng），以命根（jīnmìng）為緣；命根（jīnmìng）依靠身心（shēnxīn，物質身體和精神活動），以身心（shēnxīn）為緣；身心（shēnxīn）依靠入息出息（rùxī chūxī，呼吸），以入息出息（rùxī chūxī）為緣。又能了知，無明（wúmíng）滅盡，所以先行（xiānxíng，業力）滅盡；先行（xiānxíng，業力）滅盡，所以命根（jīnmìng）滅盡；命根（jīnmìng）滅盡，所以身心（shēnxīn）滅盡；身心（shēnxīn）滅盡，所以入息出息（rùxī chūxī）滅盡。這樣名為領悟緣起（yuánqǐ，事物相互依存、相互聯繫而生起）的道理。他對緣起（yuánqǐ）的領悟，經常保持，名為善於習修。這名為領悟緣起（yuánqǐ）的修習。 像這樣，他對緣起（yuánqǐ）的領悟善於修習之後，又對諸行（zhūxíng，一切有為法）如實了知是從眾多因緣（yīnyuán，條件）而生，領悟到無常（wúcháng，事物變化不定）。所謂領悟諸行（zhūxíng）是無常（wúcháng）的，所以本來沒有而現在有了，有了之後又會散滅。如果是本來沒有而現在有了，有了之後又會散滅，那就是生法（shēngfǎ，生長的規律）、老法（lǎofǎ，衰老的規律）、病法（bìngfǎ，生病的規律）、死法（sǐfǎ，死亡的規律）。如果是生法（shēngfǎ）、老法（lǎofǎ）、病法（bìngfǎ）、死法（sǐfǎ），那就是苦（kǔ，痛苦）。如果是苦（kǔ），那就是無我（wúwǒ，沒有永恒不變的自我），不得自在，遠離宰主。這樣名為由無常（wúcháng）、苦（kǔ）、空（kōng，空性）、無我（wúwǒ）的行相，領悟苦諦（kǔdì，關於痛苦的真理）。 又，他像這樣能夠正確地領悟，所有諸行（zhūxíng）都是從眾多因緣（yīnyuán）生起，它的性質是苦（kǔ）的，像疾病像毒瘡，一切都是以貪愛（tān'ài，貪婪和愛慾）為因緣。又正確地領悟到，就是這能產生眾多痛苦的貪愛（tān'ài），如果能夠沒有剩餘地斷除，那就是畢竟寂靜微妙。我如果對此這樣了知，這樣觀察，這樣經常保持，就能對貪愛（tān'ài）沒有剩餘地斷除。這樣名為能夠領悟集諦（jídì，關於痛苦根源的真理）、滅諦（mièdì，關於滅除痛苦的真理）、道諦（dàodì，關於達到滅除痛苦的道路的真理）。 對於此領悟能夠經常保持之後，在諸諦（zhūdì，四聖諦）中證得現觀（xiànguān，親身體驗和觀察）。這名為領悟聖諦（shèngdì，四聖諦）的修習。像這樣對於聖諦（shèngdì）善於修習之後，對於見道（jiàndào，證悟真理的道路）所斷的一切煩惱（fánnǎo，使人煩躁不安的情緒）都全部永遠斷除，只剩下修道（xiūdào，通過修行來完善自己）所斷的煩惱（fánnǎo）。爲了斷除那些煩惱（fánnǎo），又進一步修習十六勝行（shíliù shèngxíng，十六種殊勝的修行方法）。什麼名為十六勝行（shíliù shèngxíng）？就是于念入息（niàn rùxī，專注于吸氣）時，我今能夠學習念于入息（rùxī）；于念出息（niàn chūxī，專注于呼氣）時，我今能夠學習念于出息（chūxī）；如果長，如果
【English Translation】 English version: Furthermore, seeking what is the support and condition for such a life-root (jīnmìng, the root of life). Having sought, one truly understands that such a life-root relies on and is conditioned by prior actions (xiānxíng, karma). Again, seeking what is the support and condition for such prior actions (xiānxíng, karma). Having sought, one truly understands that such prior actions (xiānxíng, karma) rely on and are conditioned by ignorance (wúmíng, delusion and lack of understanding of the true nature of things). Thus knowing that ignorance (wúmíng) relies on and is conditioned by prior actions (xiānxíng, karma); prior actions (xiānxíng, karma) rely on and are conditioned by the life-root (jīnmìng); the life-root (jīnmìng) relies on and is conditioned by body and mind (shēnxīn, the physical body and mental activities); body and mind (shēnxīn) rely on and are conditioned by inhalation and exhalation (rùxī chūxī, breathing). Furthermore, one knows that with the cessation of ignorance (wúmíng), actions cease; with the cessation of actions, the life-root ceases; with the cessation of the life-root, body and mind cease; with the cessation of body and mind, inhalation and exhalation cease. This is called understanding dependent origination (yuánqǐ, the principle of interconnectedness and interdependence). One who understands dependent origination (yuánqǐ) and dwells in it often is called well-practiced. This is called the practice of understanding dependent origination (yuánqǐ). Having thus well-practiced the understanding of dependent origination (yuánqǐ), one truly knows that all phenomena (zhūxíng, all conditioned things) arise from various conditions (yīnyuán, causes and conditions), and understands their impermanence (wúcháng, the changing nature of things). That is, understanding that all phenomena (zhūxíng) are impermanent (wúcháng), so they come into being from nothing, and having come into being, they disperse and vanish. If they come into being from nothing and having come into being, they disperse and vanish, then they are subject to birth (shēngfǎ, the law of birth), aging (lǎofǎ, the law of aging), sickness (bìngfǎ, the law of sickness), and death (sǐfǎ, the law of death). If they are subject to birth (shēngfǎ), aging (lǎofǎ), sickness (bìngfǎ), and death (sǐfǎ), then they are suffering (kǔ, suffering). If they are suffering (kǔ), then they are without self (wúwǒ, without a permanent, unchanging self), not independent, and without a master. This is called understanding the truth of suffering (kǔdì, the truth of suffering) through the characteristics of impermanence (wúcháng), suffering (kǔ), emptiness (kōng, emptiness), and no-self (wúwǒ). Moreover, one is able to correctly understand that all phenomena (zhūxíng) arise from various conditions (yīnyuán), and their nature is suffering (kǔ), like a disease or a sore, all caused by craving (tān'ài, greed and desire). Furthermore, one correctly understands that this craving (tān'ài) that produces all suffering, if completely eradicated without remainder, is ultimate peace and subtlety. If I understand this, observe this, and dwell in this often, I will be able to eradicate craving (tān'ài) without remainder. This is called being able to understand the truth of the origin of suffering (jídì, the truth of the origin of suffering), the truth of the cessation of suffering (mièdì, the truth of the cessation of suffering), and the truth of the path to the cessation of suffering (dàodì, the truth of the path to the cessation of suffering). Having dwelt in this understanding often, one attains direct realization (xiànguān, direct experience and observation) of the truths (zhūdì, the Four Noble Truths). This is called the practice of understanding the Noble Truths (shèngdì, the Four Noble Truths). Having thus well-practiced the Noble Truths (shèngdì), all defilements (fánnǎo, disturbing emotions) that are to be abandoned by the path of seeing (jiàndào, the path of insight) are completely and permanently eradicated, leaving only the defilements (fánnǎo) that are to be abandoned by the path of cultivation (xiūdào, the path of practice). In order to abandon those defilements (fánnǎo), one further practices the sixteen excellent practices (shíliù shèngxíng, sixteen superior practices). What are the sixteen excellent practices (shíliù shèngxíng)? They are: when mindful of inhalation (niàn rùxī, mindfulness of breathing in), I am now able to learn to be mindful of inhalation (rùxī); when mindful of exhalation (niàn chūxī, mindfulness of breathing out), I am now able to learn to be mindful of exhalation (chūxī); if long, if
短。于覺了遍身入息我今能學覺了遍身入息。于覺了遍身出息我今能學覺了遍身出息。于息除身行入息我今能學息除身行入息。于息除身行出息我今能學息除身行出息。于覺了喜入息我今能學覺了喜入息。于覺了喜出息我今能學覺了喜出息。于覺了樂入息我今能學覺了樂入息。于覺了樂出息我今能學覺了樂出息。于覺了心行入息我今能學覺了心行入息。于覺了心行出息我今能學覺了心行出息。于息除心行入息我今能學息除心行入息。于息除心行出息我今能學息除心行出息。于覺了心入息我今能學覺了心入息。于覺了心出息我今能學覺了心出息。于喜悅心入息我今能學喜悅心入息于喜悅心出息我今能學喜悅心出息。于制持心入息我今能學制持心入息。于制持心出息我今能學制持心出息。于解脫心入息我今能學解脫心入息。于解脫心出息我今能學解脫心出息于無常隨觀入息我今能學無常隨觀入息。于無常隨觀出息我今能學無常隨觀出息。于斷隨觀入息我今能學斷隨觀入息。于斷隨觀出息我今能學斷隨觀出息。于離欲隨觀入息我今能學離欲隨觀入息。于離欲隨觀出息我今能學離欲隨觀出息。于滅隨觀入息我今能學滅隨觀入息。于滅隨觀出息我今能學滅隨觀出息。問如是十六差別云何。答有學見跡已得四念住等。于入出息所緣
【現代漢語翻譯】 現代漢語譯本 短。對於覺知遍佈全身的入息，我現在能夠學習覺知遍佈全身的入息。對於覺知遍佈全身的出息，我現在能夠學習覺知遍佈全身的出息。對於平息身行（身的行為或運作）的入息，我現在能夠學習平息身行的入息。對於平息身行的出息，我現在能夠學習平息身行的出息。對於覺知喜（喜悅）的入息，我現在能夠學習覺知喜的入息。對於覺知喜的出息，我現在能夠學習覺知喜的出息。對於覺知樂（快樂）的入息，我現在能夠學習覺知樂的入息。對於覺知樂的出息，我現在能夠學習覺知樂的出息。對於覺知心行（心的行為或運作）的入息，我現在能夠學習覺知心行的入息。對於覺知心行的出息，我現在能夠學習覺知心行的出息。對於平息心行的入息，我現在能夠學習平息心行的入息。對於平息心行的出息，我現在能夠學習平息心行的出息。對於覺知心的入息，我現在能夠學習覺知心的入息。對於覺知心的出息，我現在能夠學習覺知心的出息。對於喜悅心的入息，我現在能夠學習喜悅心的入息。對於喜悅心的出息，我現在能夠學習喜悅心的出息。對於制持心（控制和約束心）的入息，我現在能夠學習制持心的入息。對於制持心的出息，我現在能夠學習制持心的出息。對於解脫心（從束縛中解脫的心）的入息，我現在能夠學習解脫心的入息。對於解脫心的出息，我現在能夠學習解脫心的出息。對於無常隨觀（觀察事物無常變化的智慧）的入息，我現在能夠學習無常隨觀的入息。對於無常隨觀的出息，我現在能夠學習無常隨觀的出息。對於斷隨觀（觀察斷滅的智慧）的入息，我現在能夠學習斷隨觀的入息。對於斷隨觀的出息，我現在能夠學習斷隨觀的出息。對於離欲隨觀（觀察遠離慾望的智慧）的入息，我現在能夠學習離欲隨觀的入息。對於離欲隨觀的出息，我現在能夠學習離欲隨觀的出息。對於滅隨觀（觀察寂滅的智慧）的入息，我現在能夠學習滅隨觀的入息。對於滅隨觀的出息，我現在能夠學習滅隨觀的出息。問：像這樣十六種差別是什麼？答：有學（正在學習的人）見到跡象，已經獲得四念住（四種正念的修行方法）等，對於入出息所緣（入息和出息作為禪修的對像）。
【English Translation】 English version Short. Regarding the awareness of the entire body with the incoming breath, I am now able to learn to be aware of the entire body with the incoming breath. Regarding the awareness of the entire body with the outgoing breath, I am now able to learn to be aware of the entire body with the outgoing breath. Regarding calming the bodily functions with the incoming breath, I am now able to learn to calm the bodily functions with the incoming breath. Regarding calming the bodily functions with the outgoing breath, I am now able to learn to calm the bodily functions with the outgoing breath. Regarding the awareness of joy with the incoming breath, I am now able to learn to be aware of joy with the incoming breath. Regarding the awareness of joy with the outgoing breath, I am now able to learn to be aware of joy with the outgoing breath. Regarding the awareness of pleasure with the incoming breath, I am now able to learn to be aware of pleasure with the incoming breath. Regarding the awareness of pleasure with the outgoing breath, I am now able to learn to be aware of pleasure with the outgoing breath. Regarding the awareness of mental functions with the incoming breath, I am now able to learn to be aware of mental functions with the incoming breath. Regarding the awareness of mental functions with the outgoing breath, I am now able to learn to be aware of mental functions with the outgoing breath. Regarding calming the mental functions with the incoming breath, I am now able to learn to calm the mental functions with the incoming breath. Regarding calming the mental functions with the outgoing breath, I am now able to learn to calm the mental functions with the outgoing breath. Regarding the awareness of the mind with the incoming breath, I am now able to learn to be aware of the mind with the incoming breath. Regarding the awareness of the mind with the outgoing breath, I am now able to learn to be aware of the mind with the outgoing breath. Regarding the gladdening mind with the incoming breath, I am now able to learn to gladden the mind with the incoming breath. Regarding the gladdening mind with the outgoing breath, I am now able to learn to gladden the mind with the outgoing breath. Regarding the steadying mind with the incoming breath, I am now able to learn to steady the mind with the incoming breath. Regarding the steadying mind with the outgoing breath, I am now able to learn to steady the mind with the outgoing breath. Regarding the liberating mind with the incoming breath, I am now able to learn to liberate the mind with the incoming breath. Regarding the liberating mind with the outgoing breath, I am now able to learn to liberate the mind with the outgoing breath. Regarding contemplating impermanence with the incoming breath, I am now able to learn to contemplate impermanence with the incoming breath. Regarding contemplating impermanence with the outgoing breath, I am now able to learn to contemplate impermanence with the outgoing breath. Regarding contemplating cessation with the incoming breath, I am now able to learn to contemplate cessation with the incoming breath. Regarding contemplating cessation with the outgoing breath, I am now able to learn to contemplate cessation with the outgoing breath. Regarding contemplating detachment with the incoming breath, I am now able to learn to contemplate detachment with the incoming breath. Regarding contemplating detachment with the outgoing breath, I am now able to learn to contemplate detachment with the outgoing breath. Regarding contemplating extinction with the incoming breath, I am now able to learn to contemplate extinction with the incoming breath. Regarding contemplating extinction with the outgoing breath, I am now able to learn to contemplate extinction with the outgoing breath. Question: What are these sixteen distinctions like? Answer: A 'learner' (someone who is still learning) who has seen the signs and has already attained the Four Foundations of Mindfulness (four methods of practicing mindfulness), etc., regarding the object of incoming and outgoing breath.
。作意復更進修。為斷余結。是故念言。于念入息我今能學念于入息。于念出息我今能學念于出息。若緣入息出息境時便作念言。我今能學念長入息念長出息。若緣中間入息中間出息境時便作念言。我今能學念短入息念短出息。如入息出息長轉及中間入息中間出息短轉。即如是了知。如是名為若長若短。若緣身中微細孔穴入息出息周遍隨入諸毛孔中。緣此為境起勝解時便作念言。我于覺了遍身入息出息。我今能學覺了遍身入息出息。若於是時或入息中間入息已滅。出息中間出息未生。緣入息出息空無位。入息出息遠離位為境。或出息中間出息已滅。入息中間入息未生。緣出息入息空無位。出息入息遠離位為境。即於此時便作念言。于息除身行入息。我今能學息除身行入息。于息除身行出息。我今能學息除身行出息。又即於此若修若習若多修習為因緣故。先未串習入出息時。所有剛強苦觸隨轉。今已串習入出息故皆得息除。有餘柔軟樂觸隨轉。便作念言。于息除身行入息。我今能學息除身行入息。于息除身行出息。我今能學息除身行出息。又于如是阿那波那念勤修行者。若得初靜慮或得第二靜慮時。便作念言。于覺了喜入息出息。我今能學覺了喜入息出息。若得離喜第三靜慮時。便作念言。于覺了樂入息出息。我今能學
【現代漢語翻譯】 現代漢語譯本：
然後，他繼續努力修行，爲了斷除剩餘的煩惱結縛。因此，他這樣正念：『對於正念入息（吸氣），我現在能夠學習正念入息。對於正念出息（呼氣），我現在能夠學習正念出息。』如果專注于入息出息的境相時，便這樣正念：『我現在能夠學習正念長入息，正念長出息。』如果專注于中間的入息出息境相時，便這樣正念：『我現在能夠學習正念短入息，正念短出息。』就像入息出息由長轉短，以及中間的入息出息由短轉長一樣，要如實了知。這樣就叫做知道入息出息是長還是短。
如果專注于身體中微細的孔穴，入息出息周遍地進入到每一個毛孔中，以這個為境相生起殊勝的理解時，便這樣正念：『我于覺了遍身入息出息，我現在能夠學習覺了遍身入息出息。』如果在這個時候，或者入息、中間的入息已經止滅，出息、中間的出息尚未生起，專注于入息出息空無的位置，入息出息遠離的位置為境相；或者出息、中間的出息已經止滅，入息、中間的入息尚未生起，專注于出息入息空無的位置，出息入息遠離的位置為境相；就在這個時候，便這樣正念：『在止息身行的情況下入息，我現在能夠學習止息身行的情況下入息。在止息身行的情況下出息，我現在能夠學習止息身行的情況下出息。』
而且，正因為如此，如果通過修行、練習、多次修習，先前沒有串習入出息時，所有剛強、痛苦的觸感隨之而來；現在因為已經串習入出息的緣故，這些觸感都得以止息，而有柔軟、快樂的觸感隨之而來，便這樣正念：『在止息身行的情況下入息，我現在能夠學習止息身行的情況下入息。在止息身行的情況下出息，我現在能夠學習止息身行的情況下出息。』
此外，對於像這樣精勤修行阿那波那念（Anapanasati，入出息念）的人，如果獲得初禪（初靜慮）或者獲得第二禪（第二靜慮）時，便這樣正念：『在覺了喜的情況下入息出息，我現在能夠學習覺了喜的情況下入息出息。』如果獲得離喜的第三禪（第三靜慮）時，便這樣正念：『在覺了樂的情況下入息出息，我現在能夠學習……』 English version:
Then, he further advances in practice to sever the remaining fetters. Therefore, he contemplates thus: 'Regarding mindfulness of incoming breath (in-breath), I am now able to learn mindfulness of incoming breath. Regarding mindfulness of outgoing breath (out-breath), I am now able to learn mindfulness of outgoing breath.' If focusing on the object of incoming and outgoing breath, he then contemplates thus: 'I am now able to learn mindfulness of long incoming breath, mindfulness of long outgoing breath.' If focusing on the object of intermediate incoming and outgoing breath, he then contemplates thus: 'I am now able to learn mindfulness of short incoming breath, mindfulness of short outgoing breath.' Just as the incoming and outgoing breath transition from long to short, and the intermediate incoming and outgoing breath transition from short to long, he knows it as it is. This is called knowing whether the incoming and outgoing breath is long or short.
If focusing on the subtle pores in the body, with the incoming and outgoing breath pervading and entering into each pore, when a superior understanding arises with this as the object, he then contemplates thus: 'I am aware of the incoming and outgoing breath pervading the whole body; I am now able to learn awareness of the incoming and outgoing breath pervading the whole body.' If at this time, either the incoming breath, the intermediate incoming breath, has ceased, and the outgoing breath, the intermediate outgoing breath, has not yet arisen, focusing on the position where the incoming and outgoing breath is empty, the position where the incoming and outgoing breath is remote as the object; or the outgoing breath, the intermediate outgoing breath, has ceased, and the incoming breath, the intermediate incoming breath, has not yet arisen, focusing on the position where the outgoing and incoming breath is empty, the position where the outgoing and incoming breath is remote as the object; at this very time, he then contemplates thus: 'With the cessation of bodily activity, incoming breath, I am now able to learn incoming breath with the cessation of bodily activity. With the cessation of bodily activity, outgoing breath, I am now able to learn outgoing breath with the cessation of bodily activity.'
Moreover, precisely because of this, if through practice, cultivation, and repeated cultivation, when one has not previously cultivated familiarity with incoming and outgoing breath, all rigid and painful sensations arise; now, because one has already cultivated familiarity with incoming and outgoing breath, these sensations are all ceased, and soft and pleasant sensations arise, he then contemplates thus: 'With the cessation of bodily activity, incoming breath, I am now able to learn incoming breath with the cessation of bodily activity. With the cessation of bodily activity, outgoing breath, I am now able to learn outgoing breath with the cessation of bodily activity.'
Furthermore, for one who diligently practices Anapanasati (mindfulness of breathing), if he attains the first Dhyana (first meditative absorption) or attains the second Dhyana (second meditative absorption), he then contemplates thus: 'With awareness of joy, incoming and outgoing breath, I am now able to learn awareness of joy, incoming and outgoing breath.' If he attains the third Dhyana (third meditative absorption), which is free from joy, he then contemplates thus: 'With awareness of pleasure, incoming and outgoing breath, I am now able to learn...'
【English Translation】 Then, he further advances in practice to sever the remaining fetters. Therefore, he contemplates thus: 'Regarding mindfulness of incoming breath (in-breath), I am now able to learn mindfulness of incoming breath. Regarding mindfulness of outgoing breath (out-breath), I am now able to learn mindfulness of outgoing breath.' If focusing on the object of incoming and outgoing breath, he then contemplates thus: 'I am now able to learn mindfulness of long incoming breath, mindfulness of long outgoing breath.' If focusing on the object of intermediate incoming and outgoing breath, he then contemplates thus: 'I am now able to learn mindfulness of short incoming breath, mindfulness of short outgoing breath.' Just as the incoming and outgoing breath transition from long to short, and the intermediate incoming and outgoing breath transition from short to long, he knows it as it is. This is called knowing whether the incoming and outgoing breath is long or short. If focusing on the subtle pores in the body, with the incoming and outgoing breath pervading and entering into each pore, when a superior understanding arises with this as the object, he then contemplates thus: 'I am aware of the incoming and outgoing breath pervading the whole body; I am now able to learn awareness of the incoming and outgoing breath pervading the whole body.' If at this time, either the incoming breath, the intermediate incoming breath, has ceased, and the outgoing breath, the intermediate outgoing breath, has not yet arisen, focusing on the position where the incoming and outgoing breath is empty, the position where the incoming and outgoing breath is remote as the object; or the outgoing breath, the intermediate outgoing breath, has ceased, and the incoming breath, the intermediate incoming breath, has not yet arisen, focusing on the position where the outgoing and incoming breath is empty, the position where the outgoing and incoming breath is remote as the object; at this very time, he then contemplates thus: 'With the cessation of bodily activity, incoming breath, I am now able to learn incoming breath with the cessation of bodily activity. With the cessation of bodily activity, outgoing breath, I am now able to learn outgoing breath with the cessation of bodily activity.' Moreover, precisely because of this, if through practice, cultivation, and repeated cultivation, when one has not previously cultivated familiarity with incoming and outgoing breath, all rigid and painful sensations arise; now, because one has already cultivated familiarity with incoming and outgoing breath, these sensations are all ceased, and soft and pleasant sensations arise, he then contemplates thus: 'With the cessation of bodily activity, incoming breath, I am now able to learn incoming breath with the cessation of bodily activity. With the cessation of bodily activity, outgoing breath, I am now able to learn outgoing breath with the cessation of bodily activity.' Furthermore, for one who diligently practices Anapanasati (mindfulness of breathing), if he attains the first Dhyana (first meditative absorption) or attains the second Dhyana (second meditative absorption), he then contemplates thus: 'With awareness of joy, incoming and outgoing breath, I am now able to learn awareness of joy, incoming and outgoing breath.' If he attains the third Dhyana (third meditative absorption), which is free from joy, he then contemplates thus: 'With awareness of pleasure, incoming and outgoing breath, I am now able to learn...'
覺了樂入息出息。第三靜慮已上。于阿那波那念。無有更修加行道理。是故乃至第三靜慮宣說息念。加行所攝。又即如是覺了喜者覺了樂者。或有暫時生起忘念。或謂有我我所。或發我慢。或謂我當有或謂我當無。或謂我當有色或謂我當無色。或謂我當有想或謂我當無想。或謂我當非有想非無想。生起如是愚癡。想思俱行種種動慢。戲論造作貪愛才生起已。便能速疾以慧通達不深染著。方便斷滅除遣變吐。由是加行便作念言。于覺了心行入息出息。我今能學覺了心行入息出息。于息除心行入息出息。我今能學息除心行入息出息。又若得根本第一第二第三靜慮。彼定已得初靜慮近分未至依定。依此觀察所生起心。謂如實知如實覺了。或有貪心或離貪心。或有瞋心或離瞋心。或有癡心或離癡心。略心散心下心舉心。有掉動心無掉動心。有寂靜心無寂靜心。有等引心無等引心。善修習心不善修習心。善解脫心不善解脫心。于如是心皆如實知如實覺了。是故念言。于覺了心入息出息。我今能學覺了心入息出息。彼若有時見為惛沉睡眠蓋覆障其心。由極于內住寂止故。爾時于外隨緣一種凈妙境界。示現教導贊勵慶喜策發其心。是故念言。于喜悅心入息出息。我今能學喜悅心入息出息。彼若有時見為掉舉惡作蓋覆障其心。由極于外
【現代漢語翻譯】 現代漢語譯本： 覺知並感受快樂地進行入息和出息。對於已達到第三禪定（第三靜慮）以上境界的人來說，沒有必要再進一步修習阿那波那念（入出息念）。因此，直到第三禪定都宣說息念屬於加行（修行準備階段）所包含的內容。此外，就像這樣覺知喜悅和覺知快樂的人，有時會暫時生起忘念，或者認為有『我』（我所）存在，或者產生我慢，或者認為『我』將來會有，或者認為『我』將來會沒有，或者認為『我』將來會有色（有色），或者認為『我』將來會無色（無色），或者認為『我』將來會有想（有想），或者認為『我』將來會無想（無想），或者認為『我』將來會非有想非無想（非有想非無想）。 生起像這樣的愚癡，伴隨著想法和思緒，以及各種動慢和戲論，造作貪愛。一旦貪愛生起，就能迅速地以智慧通達，不深入染著，方便地斷滅、去除、轉變和吐出。因此，加行者便這樣唸誦：『對於覺知心行（心行）的入息和出息，我現在能夠學習覺知心行的入息和出息。對於止息心行的入息和出息，我現在能夠學習止息心行的入息和出息。』 此外，如果獲得了根本的第一禪定、第二禪定、第三禪定，那麼他們已經獲得了初禪定近分未至依定（初靜慮近分未至依定）。依靠這個禪定，觀察所生起的心，也就是如實地知道，如實地覺察：或者有貪心（貪心）或者離貪心（離貪心），或者有瞋心（瞋心）或者離瞋心（離瞋心），或者有癡心（癡心）或者離癡心（離癡心），略心（略心）、散心（散心）、下心（下心）、舉心（舉心），有掉動心（有掉動心）、無掉動心（無掉動心），有寂靜心（有寂靜心）、無寂靜心（無寂靜心），有等引心（有等引心）、無等引心（無等引心），善修習心（善修習心）、不善修習心（不善修習心），善解脫心（善解脫心）、不善解脫心（不善解脫心）。對於這樣的心，都能如實地知道，如實地覺察。因此唸誦：『對於覺知心的入息和出息，我現在能夠學習覺知心的入息和出息。』 如果他們有時看到自己的心被惛沉睡眠蓋（惛沉睡眠蓋）所覆蓋和障礙，因為過於專注于內在的寂止，這時就對外隨緣一種清凈美妙的境界，來示現、教導、贊勵、慶喜和策發他們的心。因此唸誦：『對於喜悅心的入息和出息，我現在能夠學習喜悅心的入息和出息。』如果他們有時看到自己的心被掉舉惡作蓋（掉舉惡作蓋）所覆蓋和障礙，因為過於專注于外在……
【English Translation】 English version: Being aware and experiencing pleasure with the incoming breath and outgoing breath. For those who have attained the third Dhyana (third Jhana) and above, there is no further need to cultivate Anapanasati (mindfulness of breathing). Therefore, up to the third Dhyana, the mindfulness of breathing is said to be included in the preliminary practices (Parikamma). Furthermore, those who are aware of joy and those who are aware of pleasure may sometimes temporarily have lapses in mindfulness, or think there is a 'self' (atta), or develop conceit, or think 'I will have' or think 'I will not have,' or think 'I will have form' or think 'I will be formless,' or think 'I will have perception' or think 'I will be without perception,' or think 'I will be neither with nor without perception' (neither perception nor non-perception). Arising such ignorance, accompanied by thoughts and ideas, as well as various movements and fabrications, creating craving. Once craving arises, they can quickly understand with wisdom, not deeply attached, conveniently cut off, remove, transform, and expel it. Therefore, the practitioner recites: 'For the incoming breath and outgoing breath with awareness of mental activity (citta-sankhara), I am now able to learn to be aware of mental activity with the incoming breath and outgoing breath. For the cessation of mental activity with the incoming breath and outgoing breath, I am now able to learn to cease mental activity with the incoming breath and outgoing breath.' Moreover, if one has attained the fundamental first Dhyana, second Dhyana, and third Dhyana, then they have already attained the preliminary stage of the first Dhyana, the access concentration (upacara samadhi). Relying on this concentration, observing the arising mind, that is, knowing truly, perceiving truly: either there is greed (lobha) or absence of greed (alobha), either there is hatred (dosa) or absence of hatred (adosa), either there is delusion (moha) or absence of delusion (amoha), distracted mind (vikkhitta citta), scattered mind (uddhacca citta), lowered mind (lina citta), raised mind (unnatta citta), agitated mind (uddhacca citta), unagitated mind (anuddhacca citta), peaceful mind (pasanna citta), unpeaceful mind (appasanna citta), concentrated mind (samahita citta), unconcentrated mind (asamahita citta), well-cultivated mind (subhavita citta), uncultivated mind (asubhavita citta), well-liberated mind (suvimutta citta), unliberated mind (avimutta citta). For such minds, they know truly, perceive truly. Therefore, recite: 'For the incoming breath and outgoing breath with awareness of the mind, I am now able to learn to be aware of the mind with the incoming breath and outgoing breath.' If they sometimes see their mind covered and obstructed by sloth and torpor (thina-middha), because of being overly focused on inner stillness, then they turn their attention to an external, pure, and wonderful object, to show, teach, encourage, gladden, and stimulate their mind. Therefore, recite: 'For the incoming breath and outgoing breath with a joyful mind, I am now able to learn to have a joyful mind with the incoming breath and outgoing breath.' If they sometimes see their mind covered and obstructed by restlessness and remorse (uddhacca-kukkucca), because of being overly focused on the external...
住囂舉故。爾時于內安住寂靜制持其心。是故念言。于制持心入息出息。我今能學制持心入息出息。若時於心善修善習。善多修習為因緣故。令現行蓋皆得遠離。于諸蓋中心得清凈。是故念言。于解脫心入息出息。我今能學解脫心入息出息。彼于諸蓋障修道者心已解脫。余有隨眠復應當斷。為斷彼故起道現前。謂于諸行無常法性。極善精懇如理觀察。是故念言。于無常隨觀入息出息。我今能學無常隨觀入息出息。又彼先時或依下三靜慮。或依未至依定。已於奢摩他修瑜伽行。今依無常隨觀。復于毗缽舍那修瑜伽行。如是以奢摩他毗缽舍那熏修心已。于諸界中從彼隨眠而求解脫。云何諸界。所謂三界。一者斷界。二者離欲界。三者滅界。見道所斷一切行斷名為斷界。修道所斷一切行斷名離欲界。一切依滅名為滅界。思惟如是三界寂靜。安隱無患修奢摩他毗缽舍那。彼由修習多修習故。從余修道所斷煩惱心得解脫。是故念言。于斷隨觀離欲隨觀滅隨觀入息出息。我今能學斷隨觀離欲隨觀滅隨觀入息出息。如是彼于見修所斷一切煩惱皆永斷故。成阿羅漢。諸漏永盡。此後更無所應作事。于所抉擇已得究竟。是名十六勝行。修習如是名為五種修習阿那波那念。多尋思行補特伽羅。應於是中正勤修學愛樂乘御。若於所緣有思遽務
【現代漢語翻譯】 現代漢語譯本： 住于寂靜之處，因此，那時內心安住于寂靜，控制和守護自己的心。因此這樣想：『對於控制心念的入息和出息，我現在能夠學習控制心念的入息和出息。』當他對於心念善加修習，善加練習，因為善於多次修習的緣故，使得現行的煩惱遮蓋都能夠遠離，對於各種煩惱遮蓋，內心得到清凈。因此這樣想：『對於解脫心念的入息和出息，我現在能夠學習解脫心念的入息和出息。』他對於各種煩惱遮蓋，障礙修道者的心念已經解脫，還有潛在的煩惱應當斷除。爲了斷除這些煩惱，生起正道顯現於前，也就是對於諸行的無常法性，極其精進懇切地如理觀察。因此這樣想：『對於無常的隨順觀察入息和出息，我現在能夠學習無常的隨順觀察入息和出息。』
而且，他先前或者依靠下三禪定，或者依靠未至定，已經對於奢摩他（止，samatha）修習瑜伽行。現在依靠無常的隨順觀察，又對於毗缽舍那（觀，vipassana）修習瑜伽行。像這樣用奢摩他和毗缽舍那熏修心念之後，在各種界中，從那些潛在的煩惱中求解脫。什麼是各種界呢？就是三種界，第一是斷界，第二是離欲界，第三是滅界。見道所斷的一切行斷滅，叫做斷界。修道所斷的一切行斷滅，叫做離欲界。一切所依靠的滅盡，叫做滅界。思惟像這樣的三種界是寂靜的，安穩的，沒有憂患的，修習奢摩他和毗缽舍那。他由於修習，多次修習的緣故，從其餘修道所斷的煩惱中，心念得到解脫。因此這樣想：『對於斷隨觀、離欲隨觀、滅隨觀的入息和出息，我現在能夠學習斷隨觀、離欲隨觀、滅隨觀的入息和出息。』
像這樣，他對於見道和修道所斷的一切煩惱都永遠斷除的緣故，成為阿羅漢（Arahan）。各種煩惱都永遠滅盡，此後更沒有應當做的事情，對於所應當決定的事情已經得到究竟。這叫做十六勝行。修習像這樣，叫做五種修習阿那波那念（Anapanasati）。多尋思的行者，應當在這些方面精勤修學，愛好，乘御。如果在所緣境上有思慮和事務。
【English Translation】 English version: Dwelling in a secluded place, at that time, the mind dwells internally in tranquility, controlling and guarding the mind. Therefore, one contemplates: 'Regarding the in-breath and out-breath of controlling the mind, I am now able to learn the in-breath and out-breath of controlling the mind.' When one cultivates and practices the mind well, and because of the cause of cultivating it many times, the present afflictive coverings can be distanced, and the mind becomes purified from various afflictive coverings. Therefore, one contemplates: 'Regarding the in-breath and out-breath of liberating the mind, I am now able to learn the in-breath and out-breath of liberating the mind.' He has liberated his mind from various afflictive coverings that obstruct the path of cultivation, and there are still latent afflictions that should be severed. In order to sever them, the right path arises before him, which is to observe the impermanent nature of all phenomena with utmost diligence and in accordance with the truth. Therefore, one contemplates: 'Regarding the contemplation of impermanence with in-breath and out-breath, I am now able to learn the contemplation of impermanence with in-breath and out-breath.'
Moreover, he previously relied on the lower three dhyanas (meditative states) or relied on the preliminary concentration, and has already practiced yoga with samatha (tranquility). Now, relying on the contemplation of impermanence, he again practices yoga with vipassana (insight). In this way, after perfuming the mind with samatha and vipassana, he seeks liberation from those latent afflictions within the various realms. What are the various realms? They are the three realms: the realm of severance, the realm of detachment, and the realm of cessation. The severance of all actions severed by the path of seeing is called the realm of severance. The severance of all actions severed by the path of cultivation is called the realm of detachment. The cessation of all that is relied upon is called the realm of cessation. Contemplating that these three realms are tranquil, peaceful, and without suffering, one cultivates samatha and vipassana. Because of cultivation and repeated cultivation, his mind is liberated from the remaining afflictions severed by the path of cultivation. Therefore, one contemplates: 'Regarding the contemplation of severance, the contemplation of detachment, and the contemplation of cessation with in-breath and out-breath, I am now able to learn the contemplation of severance, the contemplation of detachment, and the contemplation of cessation with in-breath and out-breath.'
In this way, because he has permanently severed all afflictions severed by the path of seeing and the path of cultivation, he becomes an Arahan (Arahan). All afflictions are permanently extinguished, and thereafter there is nothing more that should be done, and he has attained the ultimate in what should be decided. This is called the sixteen excellent practices. Cultivating in this way is called the five types of Anapanasati (Anapanasati) cultivation. A person with much thinking should diligently study, love, and practice these aspects. If there are thoughts and affairs in the object of focus.
有散亂者。于內各別應當親近如是觀行。若於此中勤修習者。尋思散動皆無所有。心於所緣速疾安住深生愛樂。是名第五多尋思行補特伽羅凈行所緣。如是總名凈行所緣。
云何名為善巧所緣。謂此所緣略有五種。一蘊善巧。二界善巧。三處善巧。四緣起善巧。五處非處善巧。蘊善巧者。云何蘊。云何蘊善巧。謂蘊有五。則色蘊。受蘊。想蘊。行蘊。識蘊。云何色蘊。謂諸所有色。一切皆是四大種及四大種所造。此復若過去若未來若現在。若內若外若粗若細。若劣若勝若遠若近。總名色蘊。云何受蘊。謂或順樂觸為緣諸受。或順苦觸為緣諸受。或順不苦不樂觸為緣諸受。復有六受身。則眼觸所生受。耳鼻舌身意觸所生受。總名受蘊。云何想蘊。謂有相想無相想。狹小想廣大想。無量想無諸所有無所有處想。復有六想身。則眼觸所生想。耳鼻舌身意觸所生想。總名想蘊。云何行蘊。謂六思身。則眼觸所生思。耳鼻舌身意觸所生思。復有所餘除受及想。諸心法等總名行蘊。云何識蘊。謂心意識。復有六識身。則眼識耳鼻舌身意識。總名識蘊。前受想行蘊及此識蘊。皆有過去未來現在內外等差別。如前廣說。是名為蘊。云何蘊善巧。謂善了知如所說蘊種種差別性非一眾多性。除此法外更無所得無所分別。是名略說蘊善
【現代漢語翻譯】 現代漢語譯本：對於那些心懷散亂的人，應該各自親近並如是觀行。如果在此觀行中勤奮修習，那麼尋思散動都將消失無蹤。心將迅速安住于所緣境，並深深地生起愛樂。這被稱為第五種多尋思行補特伽羅（pudgala，人）的凈行所緣。以上總稱為凈行所緣。
什麼叫做善巧所緣呢？這種所緣大致有五種：一、蘊善巧（skandha-kauśalya，對五蘊的善巧）；二、界善巧（dhātu-kauśalya，對十八界的善巧）；三、處善巧（āyatana-kauśalya，對十二處的善巧）；四、緣起善巧（pratītyasamutpāda-kauśalya，對緣起的善巧）；五、處非處善巧（sthānāsthāna-kauśalya，對是處非處的善巧）。
什麼是蘊善巧？什麼是蘊？什麼是蘊善巧？所謂蘊有五種，即色蘊（rūpa-skandha，物質之蘊）、受蘊（vedanā-skandha，感受之蘊）、想蘊（saṃjñā-skandha，概念之蘊）、行蘊（saṃskāra-skandha，意志之蘊）和識蘊（vijñāna-skandha，意識之蘊）。
什麼是色蘊？所謂所有色，一切都是四大種（mahābhūta，地、水、火、風）以及四大種所造之色。這些色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是低劣還是殊勝，無論是遙遠還是鄰近，總稱為色蘊。
什麼是受蘊？所謂或者以順於快樂的觸為緣而產生的各種感受，或者以順於痛苦的觸為緣而產生的各種感受，或者以順於不苦不樂的觸為緣而產生的各種感受。還有六種受身，即眼觸所生受、耳鼻舌身意觸所生受。總稱為受蘊。
什麼是想蘊？所謂有相想、無相想，狹小想、廣大想，無量想、無諸所有無所有處想。還有六種想身，即眼觸所生想、耳鼻舌身意觸所生想。總稱為想蘊。
什麼是行蘊？所謂六思身，即眼觸所生思、耳鼻舌身意觸所生思。還有其餘的，除了受和想之外，各種心法等，總稱為行蘊。
什麼是識蘊？所謂心、意、識。還有六種識身，即眼識、耳鼻舌身意識。總稱為識蘊。前面的受、想、行蘊以及這個識蘊，都有過去、未來、現在、內外等差別，如前面廣說。這叫做蘊。
什麼是蘊善巧？所謂善於了知如所說的蘊的種種差別性，非單一而是眾多性，除了這些法之外，更無所得，無所分別。這簡略地稱為蘊善巧。
【English Translation】 English version: For those who are scattered in mind, each should draw near to and contemplate in this way. If one diligently cultivates this contemplation, all discursive thoughts will cease to exist. The mind will quickly settle on the object of focus, and deep love and joy will arise. This is called the fifth pure conduct object of focus for a person (pudgala) who engages in much discursive thinking. All of the above is collectively called the pure conduct object of focus.
What is called skillful object of focus? This object of focus is roughly of five kinds: 1. Skandha-kauśalya (skill in the aggregates); 2. Dhātu-kauśalya (skill in the elements); 3. Āyatana-kauśalya (skill in the sense bases); 4. Pratītyasamutpāda-kauśalya (skill in dependent origination); 5. Sthānāsthāna-kauśalya (skill in what is possible and impossible).
What is skandha-kauśalya? What is a skandha? What is skandha-kauśalya? It is said that there are five skandhas: the rūpa-skandha (aggregate of form), the vedanā-skandha (aggregate of feeling), the saṃjñā-skandha (aggregate of perception), the saṃskāra-skandha (aggregate of mental formations), and the vijñāna-skandha (aggregate of consciousness).
What is the rūpa-skandha? It is said that all form, everything, is the four great elements (mahābhūta) and what is made from the four great elements. This, whether past, future, or present, whether internal or external, whether coarse or fine, whether inferior or superior, whether far or near, is collectively called the rūpa-skandha.
What is the vedanā-skandha? It is said that the various feelings that arise from contact that accords with pleasure, or the various feelings that arise from contact that accords with pain, or the various feelings that arise from contact that accords with neither pleasure nor pain. There are also six bodies of feeling: feeling born of eye-contact, feeling born of ear-nose-tongue-body-mind contact. Collectively called the vedanā-skandha.
What is the saṃjñā-skandha? It is said that there are perceptions with signs, perceptions without signs, narrow perceptions, vast perceptions, limitless perceptions, perceptions of nothingness, perceptions of the sphere of nothingness. There are also six bodies of perception: perception born of eye-contact, perception born of ear-nose-tongue-body-mind contact. Collectively called the saṃjñā-skandha.
What is the saṃskāra-skandha? It is said that there are six bodies of thought: thought born of eye-contact, thought born of ear-nose-tongue-body-mind contact. And also, apart from feeling and perception, all other mental phenomena are collectively called the saṃskāra-skandha.
What is the vijñāna-skandha? It is said that it is mind, thought, consciousness. There are also six bodies of consciousness: eye-consciousness, ear-nose-tongue-body-mind consciousness. Collectively called the vijñāna-skandha. The preceding vedanā, saṃjñā, saṃskāra skandhas and this vijñāna skandha all have differences such as past, future, present, internal, external, etc., as explained in detail earlier. This is called a skandha.
What is skandha-kauśalya? It is said to be the skillful knowing of the various differentiated natures of the skandhas as described, their non-singularity but multiplicity, and that apart from these dharmas, nothing more is obtained, nothing is distinguished. This is briefly called skandha-kauśalya.
巧義。云何名蘊種種差別性。謂色蘊異。受蘊異。乃至識蘊異。是名種種差別性。云何名蘊非一眾多性。謂色蘊非一眾多品類。大種所造差別故。去來今等品類差別故。是名色蘊非一眾多性。如是余蘊隨其所應皆當了知。云何除此法外更無所得無所分別。謂唯蘊可得唯事可得。非離蘊外有我可得有常恒住。無變易法是可得者。亦無少法是我所有。故除此外更無所得無所分別。云何界。云何界善巧。謂界有十八。則眼界色界眼識界。耳界聲界耳識界。鼻界香界鼻識界。舌界味界舌識界。身界觸界身識界。意界法界意識界。是名為界。若復于彼十八種法。從別別界別別種子別別種姓。生起出現。如實了知忍可審察。名界善巧。如實了知十八種法從別別界別別而轉。即于因緣而得善巧。是故說此名界善巧。云何處。云何處善巧。謂處有十二。則眼處色處。耳處聲處。鼻處香處。舌處味處。身處觸處。意處法處。是名為處。處善巧者。謂眼為增上緣。色為所緣緣等無間滅。意為等無間緣。生起眼識及相應法。耳為增上緣。聲為所緣緣等無間滅。意為等無間緣。生起耳識及相應法。如是乃至意為等無間緣。此生作意為增上緣。法為所緣緣。生起意識及相應法。如是六識身及相應法。皆由三緣而得流轉。謂增上緣。所緣緣。等無間
【現代漢語翻譯】 現代漢語譯本 巧義：什麼是蘊的種種差別性？就是說，色蘊（Rūpa-skandha，物質之蘊）不同，受蘊（Vedanā-skandha，感受之蘊）不同，乃至識蘊（Vijñāna-skandha，意識之蘊）不同。這叫做種種差別性。 什麼是蘊的非一眾多性？就是說，色蘊不是單一的，而是由眾多品類組成。由於四大種（Mahābhūta，地、水、火、風）所造的差別，以及過去、未來、現在等品類的差別，所以叫做色蘊的非一眾多性。其他的蘊也應當根據它們各自的情況來了解。 什麼是除了這些法之外，再也沒有其他可以獲得、沒有其他可以分別的？就是說，只有蘊可以獲得，只有事（Dharma，現象）可以獲得。不是離開蘊之外，還有『我』可以獲得，有常恒住、沒有變易的法是可以獲得的。也沒有任何法是『我』所擁有的。所以，除了這些之外，再也沒有其他可以獲得、沒有其他可以分別的。 什麼是界？什麼是界的善巧？界有十八種，即眼界（cakṣur-dhātu，眼根）、色界（rūpa-dhātu，色境）、眼識界（cakṣur-vijñāna-dhātu，眼識）；耳界（śrotra-dhātu，耳根）、聲界（śabda-dhātu，聲境）、耳識界（śrotra-vijñāna-dhātu，耳識）；鼻界（ghrāṇa-dhātu，鼻根）、香界（gandha-dhātu，香境）、鼻識界（ghrāṇa-vijñāna-dhātu，鼻識）；舌界（jihvā-dhātu，舌根）、味界（rasa-dhātu，味境）、舌識界（jihvā-vijñāna-dhātu，舌識）；身界（kāya-dhātu，身根）、觸界（spraṣṭavya-dhātu，觸境）、身識界（kāya-vijñāna-dhātu，身識）；意界（mano-dhātu，意根）、法界（dharma-dhātu，法境）、意識界（mano-vijñāna-dhātu，意識）。這叫做界。如果對於這十八種法，從各個不同的界、不同的種子、不同的種姓生起出現，如實地瞭解、認可、審察，就叫做界的善巧。如實地瞭解十八種法從各個不同的界而運轉，就是對於因緣而得到了善巧。所以說這叫做界的善巧。 什麼是處？什麼是處的善巧？處有十二種，即眼處（cakṣur-āyatana，眼根）、色處（rūpāyatana，色境）；耳處（śrotrāyatana，耳根）、聲處（śabdāyatana，聲境）；鼻處（ghrāṇāyatana，鼻根）、香處（gandhāyatana，香境）；舌處（jihvāyatana，舌根）、味處（rasāyatana，味境）；身處（kāyāyatana，身根）、觸處（spraṣṭavyāyatana，觸境）；意處（manāyatana，意根）、法處（dharmāyatana，法境）。這叫做處。處的善巧，就是說，以眼為增上緣（Adhipati-pratyaya，主導條件），色為所緣緣（Ālambana-pratyaya，對像條件），等無間滅（Samanantara-pratyaya，緊鄰的條件），意為等無間緣，生起眼識以及相應的法。以耳為增上緣，聲為所緣緣，等無間滅，意為等無間緣，生起耳識以及相應的法。像這樣乃至意為等無間緣，此生作意為增上緣，法為所緣緣，生起意識以及相應的法。像這樣，六識身以及相應的法，都是由三種緣而得以流轉，即增上緣、所緣緣、等無間緣。
【English Translation】 English version Skillful Meaning: What is meant by the various differentiations of the aggregates (skandhas)? It means that the form aggregate (Rūpa-skandha) is different, the feeling aggregate (Vedanā-skandha) is different, and so on, up to the consciousness aggregate (Vijñāna-skandha) being different. This is called the various differentiations. What is meant by the non-unitary multitude nature of the aggregates? It means that the form aggregate is not a single, but consists of numerous categories. Due to the differentiations caused by the four great elements (Mahābhūta), and the differentiations of categories such as past, future, and present, it is called the non-unitary multitude nature of the form aggregate. The other aggregates should be understood accordingly, each in its own way. What is meant by there being nothing else to be obtained or distinguished apart from these dharmas? It means that only the aggregates can be obtained, only phenomena (Dharma) can be obtained. It is not that apart from the aggregates, there is a 'self' to be obtained, or that there are permanent, enduring, and unchanging dharmas to be obtained. Nor is there any dharma that is 'mine'. Therefore, apart from these, there is nothing else to be obtained or distinguished. What are the realms (dhātus)? What is skillfulness in the realms? There are eighteen realms, namely the eye realm (cakṣur-dhātu), the form realm (rūpa-dhātu), the eye consciousness realm (cakṣur-vijñāna-dhātu); the ear realm (śrotra-dhātu), the sound realm (śabda-dhātu), the ear consciousness realm (śrotra-vijñāna-dhātu); the nose realm (ghrāṇa-dhātu), the smell realm (gandha-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu); the tongue realm (jihvā-dhātu), the taste realm (rasa-dhātu), the tongue consciousness realm (jihvā-vijñāna-dhātu); the body realm (kāya-dhātu), the touch realm (spraṣṭavya-dhātu), the body consciousness realm (kāya-vijñāna-dhātu); the mind realm (mano-dhātu), the dharma realm (dharma-dhātu), the mind consciousness realm (mano-vijñāna-dhātu). These are called the realms. If, with respect to these eighteen dharmas, one truly understands, accepts, and examines their arising and appearance from different realms, different seeds, and different lineages, it is called skillfulness in the realms. Truly understanding that the eighteen dharmas operate from different realms is to gain skillfulness in dependent origination. Therefore, this is said to be skillfulness in the realms. What are the sense fields (āyatanas)? What is skillfulness in the sense fields? There are twelve sense fields, namely the eye sense field (cakṣur-āyatana), the form sense field (rūpāyatana); the ear sense field (śrotrāyatana), the sound sense field (śabdāyatana); the nose sense field (ghrāṇāyatana), the smell sense field (gandhāyatana); the tongue sense field (jihvāyatana), the taste sense field (rasāyatana); the body sense field (kāyāyatana), the touch sense field (spraṣṭavyāyatana); the mind sense field (manāyatana), the dharma sense field (dharmāyatana). These are called the sense fields. Skillfulness in the sense fields means that with the eye as the dominant condition (Adhipati-pratyaya), form as the object condition (Ālambana-pratyaya), and the immediately preceding cessation (Samanantara-pratyaya), with the mind as the immediately preceding condition, eye consciousness and its associated dharmas arise. With the ear as the dominant condition, sound as the object condition, and the immediately preceding cessation, with the mind as the immediately preceding condition, ear consciousness and its associated dharmas arise. Likewise, up to with the mind as the immediately preceding condition, and this arising of attention as the dominant condition, and dharma as the object condition, mind consciousness and its associated dharmas arise. In this way, the six consciousnesses and their associated dharmas flow due to three conditions: the dominant condition, the object condition, and the immediately preceding condition.
緣。若於如是諸內外處。緣得善巧名處善巧。云何緣起。云何緣起善巧。謂無明緣行。行緣識。識緣名色。名色緣六處。六處緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死。乃至招集如是純大苦蘊。是名緣起。若復了知唯有諸法滋潤諸法。唯有諸法等潤諸法。唯有諸行引發諸行。而彼諸行因所生故緣所生故本無而有。有已散滅體是無常。是無常故即是生法老法病法死法。愁悴悲嘆憂苦惱法。是生法故乃至是惱法故。則名為苦。由是苦故不得自在其力羸劣。由是因緣定無有我。若於如是緣生法中。由如是等種種行相善巧。了達或無常智或苦智或無我智。是名緣起善巧。又處非處善巧。當知即是緣起善巧差別。此中差別者。謂由處非處善巧故。能正了知非不平等因果道理。則善不善法有果異熟。若諸善法能感可愛果異熟法。諸不善法能感非愛果異熟法。若能如是如實了知。名處非處善巧。此五善巧略則為二。一自相善巧。二共相善巧。由蘊善巧顯自相善巧。由余善巧顯共相善巧。如是總名善巧所緣。
云何凈惑所緣。謂觀下地粗性上地靜性。如欲界對初靜慮乃至無所有處對非想非非想處。云何粗性。謂粗性有二。一體粗性。二數粗性。體粗性者。謂欲界望初靜慮。雖皆具五蘊。而欲界中過患深重苦住
【現代漢語翻譯】 現代漢語譯本： 緣。如果對於這些內外處（指六根和六塵），能夠熟練地把握，就叫做處善巧。什麼是緣起？什麼是緣起善巧？就是說，無明（avidyā）緣於行（saṃskāra），行緣于識（vijñāna），識緣于名色（nāmarūpa），名色緣於六處（ṣaḍāyatana），六處緣于觸（sparśa），觸緣于受（vedanā），受緣于愛（tṛṣṇā），愛緣于取（upādāna），取緣于有（bhava），有緣于生（jāti），生緣于老死（jarā-maraṇa），乃至招集這樣純粹巨大的苦蘊（duḥkha-skandha），這叫做緣起。如果進一步了知只有諸法滋潤諸法，只有諸法平等地潤澤諸法，只有諸行引發諸行，而且這些諸行因為因所生、緣所生，本來沒有而現在有了，有了之後又會散滅，其體性是無常的。因為是無常的，所以就是生法、老法、病法、死法，愁悴、悲嘆、憂苦、惱法。因為是生法，乃至是惱法，所以就名為苦。由於是苦的緣故，就不得自在，其力量羸弱。由於這樣的因緣，必定沒有我（ātman）。如果在這樣的緣生法中，通過這樣等等的行相善巧，透徹地了達或者無常智，或者苦智，或者無我智，這叫做緣起善巧。另外，處非處善巧，應當知道就是緣起善巧的差別。這裡所說的差別是，通過處非處善巧，能夠正確地了知非不平等的因果道理，那麼善法和不善法就有果報和異熟。如果諸善法能夠感得可愛的果報和異熟法，諸不善法能夠感得非可愛的果報和異熟法，如果能夠像這樣如實地了知，就叫做處非處善巧。這五種善巧，概括起來就是兩種：一是自相善巧，二是共相善巧。由蘊善巧顯示自相善巧，由其餘善巧顯示共相善巧。像這樣總的叫做善巧所緣。
什麼是凈惑所緣？就是觀察下地的粗性，上地的靜性。比如欲界（kāmadhātu）相對於初靜慮（prathama-dhyāna），乃至無所有處（ākiṃcanyāyatana）相對於非想非非想處（naivasaṃjñānāsaṃjñāyatana）。什麼是粗性？所謂的粗性有兩種：一是體粗性，二是數粗性。體粗性是指，欲界相對於初靜慮，雖然都具有五蘊（pañca-skandha），但是欲界中的過患深重，是苦的住處。 English version: Condition. If one is skilled in these internal and external locations (referring to the six sense organs and six sense objects), it is called 'skill in locations'. What is dependent origination? What is skill in dependent origination? It means that ignorance (avidyā) conditions volitional formations (saṃskāra), volitional formations condition consciousness (vijñāna), consciousness conditions name and form (nāmarūpa), name and form condition the six sense bases (ṣaḍāyatana), the six sense bases condition contact (sparśa), contact conditions feeling (vedanā), feeling conditions craving (tṛṣṇā), craving conditions grasping (upādāna), grasping conditions becoming (bhava), becoming conditions birth (jāti), birth conditions old age and death (jarā-maraṇa), and thus accumulating such a pure and great mass of suffering (duḥkha-skandha). This is called dependent origination. Furthermore, if one understands that only phenomena nourish phenomena, only phenomena equally moisten phenomena, only actions cause actions, and these actions are born of causes, born of conditions, originally non-existent but now existent, and after existing, they disperse and vanish, their nature is impermanent. Because they are impermanent, they are subject to birth, old age, sickness, and death, sorrow, lamentation, suffering, grief, and despair. Because they are subject to birth, and even to despair, they are called suffering. Because of this suffering, one is not free, and one's strength is weak. Because of these conditions, there is definitely no self (ātman). If, in such dependently originated phenomena, through such skillful means of various aspects, one thoroughly understands either the wisdom of impermanence, or the wisdom of suffering, or the wisdom of no-self, this is called skill in dependent origination. Moreover, skill in what is possible and impossible should be understood as a distinction of skill in dependent origination. The distinction here is that through skill in what is possible and impossible, one can correctly understand the principle of unequal causes and effects, then good and bad deeds have consequences and maturation. If good deeds can bring about desirable consequences and maturation, and bad deeds can bring about undesirable consequences and maturation, if one can truly understand in this way, it is called skill in what is possible and impossible. These five skills can be summarized into two: one is skill in self-characteristics, and the other is skill in shared characteristics. Skill in the aggregates reveals skill in self-characteristics, and the remaining skills reveal skill in shared characteristics. This is collectively called the object of skillful means.
What is the object of purifying defilements? It is observing the coarse nature of the lower realms and the peaceful nature of the higher realms. For example, the desire realm (kāmadhātu) in relation to the first dhyāna (prathama-dhyāna), and even the realm of nothingness (ākiṃcanyāyatana) in relation to the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). What is the coarse nature? The so-called coarse nature has two aspects: one is coarse in substance, and the other is coarse in number. Coarse in substance refers to the desire realm in relation to the first dhyāna. Although both possess the five aggregates (pañca-skandha), the faults in the desire realm are profound and it is a dwelling place of suffering.
【English Translation】 Condition. If one is skilled in these internal and external locations (referring to the six sense organs and six sense objects), it is called 'skill in locations'. What is dependent origination? What is skill in dependent origination? It means that 'ignorance' (avidyā) conditions 'volitional formations' (saṃskāra), 'volitional formations' condition 'consciousness' (vijñāna), 'consciousness' conditions 'name and form' (nāmarūpa), 'name and form' condition the 'six sense bases' (ṣaḍāyatana), the 'six sense bases' condition 'contact' (sparśa), 'contact' conditions 'feeling' (vedanā), 'feeling' conditions 'craving' (tṛṣṇā), 'craving' conditions 'grasping' (upādāna), 'grasping' conditions 'becoming' (bhava), 'becoming' conditions 'birth' (jāti), 'birth' conditions 'old age and death' (jarā-maraṇa), and thus accumulating such a pure and great mass of suffering (duḥkha-skandha). This is called dependent origination. Furthermore, if one understands that only phenomena nourish phenomena, only phenomena equally moisten phenomena, only actions cause actions, and these actions are born of causes, born of conditions, originally non-existent but now existent, and after existing, they disperse and vanish, their nature is impermanent. Because they are impermanent, they are subject to birth, old age, sickness, and death, sorrow, lamentation, suffering, grief, and despair. Because they are subject to birth, and even to despair, they are called suffering. Because of this suffering, one is not free, and one's strength is weak. Because of these conditions, there is definitely no 'self' (ātman). If, in such dependently originated phenomena, through such skillful means of various aspects, one thoroughly understands either the wisdom of impermanence, or the wisdom of suffering, or the wisdom of no-self, this is called skill in dependent origination. Moreover, skill in what is possible and impossible should be understood as a distinction of skill in dependent origination. The distinction here is that through skill in what is possible and impossible, one can correctly understand the principle of unequal causes and effects, then good and bad deeds have consequences and maturation. If good deeds can bring about desirable consequences and maturation, and bad deeds can bring about undesirable consequences and maturation, if one can truly understand in this way, it is called skill in what is possible and impossible. These five skills can be summarized into two: one is skill in self-characteristics, and the other is skill in shared characteristics. Skill in the aggregates reveals skill in self-characteristics, and the remaining skills reveal skill in shared characteristics. This is collectively called the object of skillful means.
What is the object of purifying defilements? It is observing the coarse nature of the lower realms and the peaceful nature of the higher realms. For example, the 'desire realm' (kāmadhātu) in relation to the 'first dhyāna' (prathama-dhyāna), and even the 'realm of nothingness' (ākiṃcanyāyatana) in relation to the 'realm of neither perception nor non-perception' (naivasaṃjñānāsaṃjñāyatana). What is the coarse nature? The so-called coarse nature has two aspects: one is coarse in substance, and the other is coarse in number. Coarse in substance refers to the desire realm in relation to the first dhyāna. Although both possess the 'five aggregates' (pañca-skandha), the faults in the desire realm are profound and it is a dwelling place of suffering.
增上。最為鄙劣甚可厭惡。
是故說彼為體粗性。初靜慮中則不如是。極靜極妙。是故說彼為體靜性。數粗性者。謂欲界色蘊有多品類。應知應斷。如是乃至識蘊亦爾。是故說彼為數粗性。如是上地展轉相望。若體粗性若數粗性。隨其所應當知亦爾。如是粗性。于諸上地展轉相望。乃至極于無所有處。一切下地苦惱增多壽量減少。一切上地苦惱減少壽量增多。非想非非想處唯靜唯妙。更無上地勝過此故。以要言之有過患義。是粗性義。若彼彼地中過患增多。即由如是過患增多性故。名為粗性。若彼彼地中過患減少。即由如是過患減少性故。名為靜性。此是世間由世俗道凈惑所緣。何以故。彼觀下地多諸過患。如病如癰猶如毒箭。不安隱性以為粗性。觀于上地與彼相違以為靜性。斷除下地所有煩惱。始從欲界乃至上極無所有處。此是暫斷非究竟斷。以於後時更相續故。出世間道凈惑所緣復有四種。一苦聖諦。二集聖諦。三滅聖諦。四道聖諦。云何苦聖諦。謂生苦老苦病苦死苦。怨憎會苦。愛別離苦。求不得苦。略說一切五取蘊苦。名苦聖諦。云何集聖諦。謂若愛若後有愛。若喜貪俱行愛。若彼彼喜樂愛等。名集聖諦。云何滅聖諦。謂即此愛等無餘斷滅。名滅聖諦。云何道聖諦。謂八支等聖道。名道聖諦。當知此中
【現代漢語翻譯】 現代漢語譯本： 增上，是最為鄙劣且令人厭惡的。
因此說它具有粗糙的體性。初禪（Dhyana，禪定）中則不是這樣，極其寂靜和美妙，因此說它具有寂靜的體性。所謂數量上的粗糙性，是指欲界（Kama-dhatu， desire realm）的色蘊（rupa-skandha， form aggregate）有多種品類，應當瞭解和斷除，乃至識蘊（vijnana-skandha， consciousness aggregate）也是如此。因此說它具有數量上的粗糙性。像這樣，越往上的地界相互比較，無論是體性上的粗糙還是數量上的粗糙，都應當根據情況瞭解。像這樣粗糙的體性，在各個更高的地界相互比較，乃至到達無所有處（Akincanyayatana，the sphere of nothingness）的頂點。一切下方的地界苦惱增多，壽命減少；一切上方的地界苦惱減少，壽命增多。非想非非想處（Naivasamjnanasamjnayatana，the sphere of neither perception nor non-perception）只有寂靜和美妙，沒有更高的地界能勝過它。總而言之，有過患的意義，就是粗糙體性的意義。如果某個地界中的過患增多，就是因為這種過患增多的性質，被稱為粗糙的體性。如果某個地界中的過患減少，就是因為這種過患減少的性質，被稱為寂靜的體性。這是世間通過世俗道所凈化的迷惑所緣。為什麼呢？因為他們觀察下方的地界有諸多過患，如同疾病、毒瘡、毒箭，認為不安穩的性質是粗糙的體性，觀察上方的地界與此相反，認為是寂靜的體性。斷除下方地界的所有煩惱，從欲界開始，乃至到達無所有處的頂點。這只是暫時的斷除，不是究竟的斷除，因為在之後還會再次相續。
出世間道所凈化的迷惑所緣有四種：一是苦聖諦（Dukkha Satya，the truth of suffering），二是集聖諦（Samudaya Satya，the truth of the origin of suffering），三是滅聖諦（Nirodha Satya，the truth of the cessation of suffering），四是道聖諦（Magga Satya，the truth of the path to the cessation of suffering）。什麼是苦聖諦？是指生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。簡略地說，一切五取蘊（panca-upadanakkhandha，the five aggregates subject to clinging）的苦，稱為苦聖諦。什麼是集聖諦？是指若愛、若後有愛、若喜貪俱行愛、若彼彼喜樂愛等，稱為集聖諦。什麼是滅聖諦？是指這些愛等無餘的斷滅，稱為滅聖諦。什麼是道聖諦？是指八支聖道（Astangika-marga，the Noble Eightfold Path）等，稱為道聖諦。應當知道，在這裡
【English Translation】 English version: Increasing, it is the most base and detestable.
Therefore, it is said to have a coarse nature. It is not like that in the first Dhyana (meditative absorption), which is extremely tranquil and exquisite. Therefore, it is said to have a tranquil nature. The so-called numerical coarseness refers to the fact that the rupa-skandha (aggregate of form) of the Kama-dhatu (desire realm) has many categories that should be understood and abandoned, and so on, even the vijnana-skandha (aggregate of consciousness) is the same. Therefore, it is said to have numerical coarseness. In this way, when comparing the higher realms with each other, whether it is physical coarseness or numerical coarseness, it should be understood accordingly. Like this coarse nature, when comparing the various higher realms with each other, even to the extreme of Akincanyayatana (the sphere of nothingness). All lower realms have increased suffering and decreased lifespan; all higher realms have decreased suffering and increased lifespan. Naivasamjnanasamjnayatana (the sphere of neither perception nor non-perception) is only tranquil and exquisite, and there is no higher realm that surpasses it. In short, the meaning of having faults is the meaning of coarseness. If the faults increase in a certain realm, it is called coarseness because of the nature of increasing faults. If the faults decrease in a certain realm, it is called tranquility because of the nature of decreasing faults. This is the object of purification of delusion by worldly paths. Why? Because they observe that the lower realms have many faults, like diseases, sores, and poisonous arrows, considering the unstable nature to be coarseness, and observing the upper realms to be the opposite, considering them to be tranquility. Abandoning all the afflictions of the lower realms, starting from the desire realm and reaching the peak of the sphere of nothingness. This is only temporary abandonment, not ultimate abandonment, because it will continue again later.
The objects of purification of delusion by the supramundane path are of four types: first, Dukkha Satya (the truth of suffering); second, Samudaya Satya (the truth of the origin of suffering); third, Nirodha Satya (the truth of cessation of suffering); and fourth, Magga Satya (the truth of the path to the cessation of suffering). What is Dukkha Satya? It refers to the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting with those one hates, the suffering of separation from those one loves, and the suffering of not getting what one wants. In short, all the suffering of the panca-upadanakkhandha (five aggregates subject to clinging) is called Dukkha Satya. What is Samudaya Satya? It refers to craving, craving for future existence, craving accompanied by delight and attachment, and craving for various pleasures, etc., called Samudaya Satya. What is Nirodha Satya? It refers to the complete cessation of these cravings, etc., called Nirodha Satya. What is Magga Satya? It refers to the Astangika-marga (Noble Eightfold Path), etc., called Magga Satya. It should be known that in this
依黑品白品果因建立。故建立四聖諦。謂苦諦是黑品果。集諦是黑品因。滅諦是白品果。道諦是白品因。能得能證故。又苦諦如病初應遍知。集諦如病因緣次應遠離。滅諦如無病次應觸證。道諦如良藥復應修習及多修習。又苦諦苦義。乃至道諦道義。是如是實非不如實。是無顛倒非是顛倒。故名為諦。又彼自相無有虛誑及見。彼故無倒覺轉。是故名諦。問何故諸諦唯名聖諦。答唯諸聖者於是諸諦同謂為諦。如實了知如實觀見。一切愚夫不如實知不如實見。是故諸諦唯名聖諦。又于愚夫唯由法爾說名為諦不由覺悟。于諸聖者俱由二種。又生苦者。謂于生時發生種種身心苦受。非生自體即是其苦。為苦因緣。故名為苦。廣說乃至求不得苦。謂由所求不得因緣。發生種種身心苦受。非求不得體即是苦。為苦因緣。故名為苦。如是當知略說一切五取蘊苦。謂由生等異門唯顯了苦苦。由此五取蘊苦。亦顯了所餘壞苦行苦。所以者何。如五取蘊具攝三受。如是能與如前所說苦苦為器。當知此中亦即具有前所未說壞苦行苦。問何故世尊苦苦一種以自聲說。壞苦行苦以異門說。答于苦苦中若凡若聖一切等有苦覺慧轉。又苦苦性極可厭患。又從先來未習慧者。才為說時則便易入。又于諸諦令所調伏可化有情易得入故。云何建立三種苦性。
【現代漢語翻譯】 現代漢語譯本： 依據黑品（不善的）白品（善良的）果和因建立。因此建立了四聖諦（Four Noble Truths）。所謂的苦諦（Truth of Suffering）是黑品的果，集諦（Truth of the Origin of Suffering）是黑品的因，滅諦（Truth of the Cessation of Suffering）是白品的果，道諦（Truth of the Path to the Cessation of Suffering）是白品的因。因為能夠獲得和能夠證悟的緣故。而且，苦諦就像疾病的初期，首先應當普遍瞭解；集諦就像疾病的起因和條件，其次應當遠離；滅諦就像沒有疾病，其次應當接觸和證悟；道諦就像良藥，又應當修習和多多修習。而且，苦諦是苦的意義，乃至道諦是道的意義，是這樣真實不虛假的，不是不如實的，是沒有顛倒的，不是顛倒的，所以名為諦。而且，它們的自相沒有虛妄和欺騙，以及見到它們的緣故沒有顛倒的覺悟轉變，所以名為諦。問：為什麼諸諦唯獨名為聖諦？答：唯獨諸聖者對於這些諦共同認為是諦，如實地瞭解，如實地觀察和見到。一切愚夫不如實地瞭解，不如實地見到。所以諸諦唯獨名為聖諦。而且，對於愚夫，僅僅由於法爾（事物本來的樣子）說名為諦，不是由於覺悟；對於諸聖者，兩種原因都有。而且，生苦（suffering of birth），是指在出生的時候發生種種身心苦受，不是出生的自體就是苦，而是作為苦的因緣，所以名為苦。廣泛地說，乃至求不得苦（suffering of not getting what one wants），是指由於所求不得的因緣，發生種種身心苦受，不是求不得的本體就是苦，而是作為苦的因緣，所以名為苦。應當這樣知道，簡略地說一切五取蘊（Five Aggregates of Clinging）是苦，是指由生等等不同的方面僅僅顯示了苦苦（suffering of suffering）。由此五取蘊的苦，也顯示了其餘的壞苦（suffering of change）和行苦（suffering of conditioned existence）。為什麼呢？因為五取蘊具足攝取了三種感受。這樣能夠作為如前面所說的苦苦的容器。應當知道，這裡面也就具有前面所沒有說的壞苦和行苦。問：為什麼世尊（World Honored One，釋迦摩尼佛的稱號）苦苦一種用自己的聲音說，壞苦行苦用不同的方面說？答：在苦苦中，無論凡夫還是聖人，一切都平等地具有苦的覺悟和智慧的轉變。而且苦苦的性質極其令人厭惡。而且，從先來沒有修習智慧的人，才為他們說的時候就容易進入。而且，對於諸諦，令所調伏可教化的有情容易得到進入的緣故。如何建立三種苦性？
【English Translation】 English version: Based on the establishment of black (unwholesome) and white (wholesome) results and causes. Therefore, the Four Noble Truths are established. The so-called Truth of Suffering (Dukkha Satya) is the result of the black category, the Truth of the Origin of Suffering (Samudaya Satya) is the cause of the black category, the Truth of the Cessation of Suffering (Nirodha Satya) is the result of the white category, and the Truth of the Path to the Cessation of Suffering (Magga Satya) is the cause of the white category. This is because they can be attained and realized. Moreover, the Truth of Suffering is like the initial stage of a disease, which should first be thoroughly understood; the Truth of the Origin of Suffering is like the causes and conditions of a disease, which should then be avoided; the Truth of the Cessation of Suffering is like being free from disease, which should then be touched and realized; the Truth of the Path is like good medicine, which should be practiced and cultivated extensively. Furthermore, the Truth of Suffering is the meaning of suffering, and so on, up to the Truth of the Path, which is the meaning of the path. They are thus real and not unreal, without inversion and not inverted, hence they are called 'Truths'. Moreover, their intrinsic nature is without falsehood or deception, and because of seeing them, there is no inverted transformation of awareness, hence they are called 'Truths'. Question: Why are the Truths exclusively called 'Noble Truths'? Answer: Only the noble ones commonly regard these Truths as Truths, understanding them as they truly are, and seeing them as they truly are. All ignorant beings do not understand them as they truly are, nor do they see them as they truly are. Therefore, the Truths are exclusively called 'Noble Truths'. Moreover, for ignorant beings, they are called 'Truths' merely by their inherent nature (dharma-nature), not by awakening; for noble ones, it is due to both reasons. Furthermore, the suffering of birth (jati-dukkha) refers to the various physical and mental sufferings that arise at the time of birth. It is not that birth itself is suffering, but it is the cause and condition of suffering, hence it is called 'suffering'. Broadly speaking, even the suffering of not getting what one wants (apriya-sampayoga-dukkha) refers to the various physical and mental sufferings that arise due to the cause and condition of not getting what one wants. It is not that the essence of not getting what one wants is suffering, but it is the cause and condition of suffering, hence it is called 'suffering'. It should be understood that, briefly speaking, all Five Aggregates of Clinging (Panca-upadanakkhandha) are suffering, which means that suffering of suffering (dukkha-dukkha) is merely revealed through different aspects such as birth. Through the suffering of these Five Aggregates of Clinging, the remaining suffering of change (viparinama-dukkha) and suffering of conditioned existence (sankhara-dukkha) are also revealed. Why is that? Because the Five Aggregates of Clinging fully encompass the three types of feelings. Thus, they can serve as a container for the suffering of suffering as mentioned earlier. It should be understood that within this, there is also the suffering of change and the suffering of conditioned existence, which were not mentioned earlier. Question: Why did the World Honored One (Bhagavan, title for Shakyamuni Buddha) speak of the suffering of suffering in his own words, but speak of the suffering of change and the suffering of conditioned existence in different ways? Answer: In the suffering of suffering, both ordinary beings and noble ones equally have the transformation of the awareness of suffering and wisdom. Moreover, the nature of the suffering of suffering is extremely repulsive. Furthermore, for those who have not cultivated wisdom from the beginning, it is easy to enter when it is first explained to them. Moreover, it is because it is easy for those who are tamable and teachable to enter the Truths. How are the three types of suffering established?
謂先所說生苦。乃至求不得苦。即顯苦受及所依處為苦苦性。如是名為建立苦苦性。諸有是彼所對治法。謂少是老所治。無病是病所治。命是死所治。親愛合會是怨憎會所治。非愛別離是愛別離所治。所求稱遂是求不得所治。復有苦受及所依處所起煩惱。復有無病等順樂受處等。及彼所生受所起煩惱。如是總說為壞苦性。此中樂受及所依處由無常故若變若異。受彼增上所生眾苦。若諸煩惱於一切處正生起時。纏縛其心令心變壞即生眾苦故名壞苦。如世尊言入變壞心執母邑手。乃至廣說。又如說言住貪慾纏領受。貪慾纏緣所生身心憂苦。如是住瞋恚惛沈。睡眠掉舉。惡作疑纏領受。彼纏緣所生身心憂苦。由此至教第一至教。諸煩惱中苦義可得。壞義可得。故說煩惱為壞苦性。如是名為建立壞苦性。若行苦性遍行一切五取蘊中。以要言之。除苦苦性。除煩惱攝。變壞苦性除樂受攝及所依處。變壞苦性諸餘不苦不樂受俱行。若彼所生若生彼緣。若生住器所有諸蘊。名行苦性。由彼諸蘊其性無常。生滅相應有一切取。三受粗重之所隨逐。不安隱攝。不脫苦苦及以壞苦。不自在轉由行苦故說名為苦。如是名為建立行苦性。又即彼愛亦名希求。亦名欣欲亦名喜樂。即此希求由三門轉。謂希求後有。及希求境界。若希求後有名後有愛
【現代漢語翻譯】 現代漢語譯本 關於先前所說的生苦，乃至求不得苦，這便顯示了苦受以及苦受所依賴的處所，其本質是苦苦性。像這樣就叫做建立苦苦性。 凡是與這些苦苦性相對治的法，例如：年輕是年老所對治的，無病是疾病所對治的，生命是死亡所對治的，親愛的人相聚是怨恨的人相遇所對治的，不愛的人分離是相愛的人分離所對治的，所求的事情如願以償是求不得所對治的。還有苦受以及苦受所依賴的處所所引起的煩惱。還有無病等順適快樂感受的處所等，以及這些處所所產生的感受所引起的煩惱。像這樣總括起來就叫做壞苦性。這裡面的快樂感受以及快樂感受所依賴的處所，因為無常的緣故，如果發生變化或差異，就會因為這些變化或差異而產生各種痛苦。如果各種煩惱在任何地方真正生起的時候，纏縛著內心，使內心發生變壞，就會產生各種痛苦，所以叫做壞苦。就像世尊所說的，『進入變壞的心，執持著母親的村邑的手』，乃至廣說。又如所說，『住在貪慾的纏縛中，領受貪慾的纏縛所產生的身心憂苦。』像這樣，住在嗔恚、昏沉、睡眠、掉舉、後悔、懷疑的纏縛中，領受這些纏縛所產生的身心憂苦。由於這個至高的教導，在各種煩惱中，苦的意義可以獲得，壞的意義可以獲得，所以說煩惱是壞苦性。像這樣就叫做建立壞苦性。 如果說行苦性，它遍佈於一切五取蘊（panchaskandha）（色、受、想、行、識五種聚合的蘊）中。總而言之，除去苦苦性，除去煩惱所包含的變壞苦性，除去快樂感受所包含的以及快樂感受所依賴的處所。變壞苦性，其餘不苦不樂的感受同時存在。如果是這些感受所產生的，或者產生這些感受的因緣，或者產生、存在、容納所有這些蘊的器皿，就叫做行苦性。由於這些蘊的性質是無常的，生滅相續，具有一切執取，被三種感受的粗重所跟隨，處於不安穩的狀態，不能脫離苦苦以及壞苦，不能自在地運轉，因為行苦的緣故，所以說它是苦。像這樣就叫做建立行苦性。 還有，這個愛也叫做希求，也叫做欣欲，也叫做喜樂。這個希求通過三種途徑運轉，即希求後有（punarbhava），以及希求境界，如果希求後有，就叫做後有愛（bhavatrishna）。
【English Translation】 English version Regarding the previously mentioned suffering of birth, and even the suffering of not obtaining what one desires, this reveals that the nature of painful feeling and the places it relies on is the nature of 'suffering of suffering' (duhkha-duhkha). This is called establishing the nature of 'suffering of suffering'. Whatever is the counteractive force to these 'suffering of suffering', for example: youth is the counteractive force to old age, health is the counteractive force to sickness, life is the counteractive force to death, the meeting of loved ones is the counteractive force to the meeting of those who are hated, separation from those not loved is the counteractive force to separation from loved ones, obtaining what one desires is the counteractive force to not obtaining what one desires. Furthermore, there are afflictions arising from painful feeling and the places it relies on. Furthermore, there are places of pleasant feeling such as health, and the afflictions arising from the feelings produced by these places. Collectively, these are called the nature of 'suffering of change' (viparinama-duhkha). Here, pleasant feeling and the places it relies on, due to impermanence, if they change or differ, various sufferings arise from these changes or differences. If various afflictions truly arise in any place, binding the mind and causing it to deteriorate, various sufferings arise, hence it is called 'suffering of change'. Just as the World Honored One said, 'Entering the deteriorated mind, holding the hand of the mother's village', and so on. Also, as it is said, 'Dwelling in the entanglement of greed, experiencing the mental and physical suffering arising from the entanglement of greed.' Similarly, dwelling in the entanglement of anger, torpor, sleep, excitement, regret, and doubt, experiencing the mental and physical suffering arising from these entanglements. Due to this supreme teaching, in various afflictions, the meaning of suffering can be obtained, and the meaning of change can be obtained, hence it is said that afflictions are the nature of 'suffering of change'. This is called establishing the nature of 'suffering of change'. If we speak of the nature of 'suffering of conditioning' (samskara-duhkha), it pervades all five aggregates of grasping (panchaskandha) (the five aggregates of form, feeling, perception, mental formations, and consciousness). In short, excluding the 'suffering of suffering', excluding the 'suffering of change' included in afflictions, excluding the pleasant feeling included and the places it relies on. The 'suffering of change', the remaining feelings that are neither painful nor pleasant exist simultaneously. If they are produced by these feelings, or the causes and conditions that produce these feelings, or the vessels that produce, sustain, and contain all these aggregates, they are called the nature of 'suffering of conditioning'. Because the nature of these aggregates is impermanent, arising and ceasing in succession, possessing all grasping, followed by the coarseness of the three feelings, being in an unstable state, unable to escape 'suffering of suffering' and 'suffering of change', unable to turn freely, it is said to be suffering because of 'suffering of conditioning'. This is called establishing the nature of 'suffering of conditioning'. Furthermore, this craving is also called seeking, also called desire, also called joy. This seeking operates through three paths, namely, seeking future existence (punarbhava), and seeking objects. If one seeks future existence, it is called craving for future existence (bhavatrishna).
。希求境界復有二種。謂于已得境界。有喜著俱行愛。若於未得境界。有希求和合俱行愛。當知此中於已得境界。喜著俱行愛。名喜貪俱行愛。于未得境界希求和合俱行愛。名彼彼喜樂愛。滅有二種。一煩惱滅。二所依滅。道有二種。一有學道。二無學道。如是當知名出世道凈惑所緣。如是已說四種所緣。一遍滿所緣。二凈行所緣。三善巧所緣。四凈惑所緣。
云何教授。謂四教授。一無倒教授。二漸次教授。三教教授。四證教授。云何無倒教授。謂無顛倒宣說法義。令其受持讀誦修學。如實出離正盡眾苦作苦邊際。如是名為無倒教授。云何漸次教授。謂稱時機宣說法義。先令受持讀誦淺近後方令彼學深遠處。又為令入初諦現觀先教苦諦後集滅道。又為令得靜慮等至。先教最初靜慮等至。后教其餘靜慮等至。如是等類應知名為漸次教授。云何教教授。謂從尊重若似尊重達解瑜伽軌範親教。或諸如來或佛弟子所。聞正教。即如其教不增不減教授於他名教教授。云何證教授。謂如自己獨處空閑。所得所觸所證諸法。為欲令他得觸證故。方便教授名證教授。
復有諸相圓滿教授。其事云何。謂由三種神變教授。三神變者。一神境神變。二記說神變。三教誡神變。由神境神變。能現種種神通境界。令他於己生極尊
【現代漢語翻譯】 現代漢語譯本：對於所希求的境界，又有兩種情況。一種是對已獲得的境界，生起伴隨著喜悅和執著的愛；另一種是對未獲得的境界，生起希求結合的愛。應當知道，對於已獲得的境界，伴隨著喜悅和執著的愛，稱為喜貪俱行愛。對於未獲得的境界，希求結合的愛，稱為彼彼喜樂愛。滅有二種：一是煩惱的滅除，二是所依（身體）的滅除。道有二種：一是有學道，二是無學道。像這樣，應當知道出世道是清凈迷惑的所緣（對像）。以上已經說了四種所緣：一是遍滿所緣，二是凈行所緣，三是善巧所緣，四是凈惑所緣。
什麼是教授？有四種教授：一是無倒教授，二是漸次教授，三是教教授，四是證教授。什麼叫做無倒教授？就是沒有顛倒地宣說佛法的義理，使他人能夠受持、讀誦、修學，如實地出離，正確地止息一切痛苦，達到苦的邊際。這叫做無倒教授。什麼叫做漸次教授？就是根據時機，宣說佛法的義理，先讓別人受持、讀誦淺顯的，然後才讓他們學習深奧的。又比如，爲了讓別人進入初諦現觀，先教導苦諦，然後是集諦、滅諦、道諦。又比如，爲了讓別人得到靜慮等至，先教導最初的靜慮等至，然後教導其餘的靜慮等至。像這些都應該叫做漸次教授。什麼叫做教教授？就是從尊重（上師），或者類似於尊重的、通達瑜伽軌範的親教師那裡，或者從諸如來（Tathagata）或者佛的弟子那裡，聽聞正確的教法，然後按照所聽聞的教法，不增不減地教授給他人，這叫做教教授。什麼叫做證教授？就是像自己獨自在空閑的地方，所得、所觸、所證的諸法，爲了讓別人也能夠得到、觸及、證悟，而方便地進行教授，這叫做證教授。
還有諸相圓滿的教授，這件事是怎樣的呢？就是通過三種神變進行教授。三種神變是：一、神境神變，二、記說神變，三、教誡神變。通過神境神變，能夠顯現種種神通境界，使他人對自己產生極大的尊重。
【English Translation】 English version: Furthermore, there are two types of desired realms. One is the love accompanied by joy and attachment towards a realm already attained; the other is the love accompanied by the desire for union with a realm not yet attained. It should be known that, in this context, the love accompanied by joy and attachment towards an already attained realm is called 'love accompanied by joy and greed'. The love accompanied by the desire for union with a realm not yet attained is called 'love for various joys and pleasures'. There are two types of cessation: one is the cessation of afflictions, and the other is the cessation of the basis (the body). There are two types of paths: one is the path of learning (with training), and the other is the path of no more learning (without training). Thus, it should be known that the supramundane path is the object of purification of delusion. The four types of objects have been explained: one is the pervasive object, the second is the object of pure conduct, the third is the object of skillful means, and the fourth is the object of purifying delusion.
What is instruction (Prajñapti)? There are four types of instruction: one is non-inverted instruction, the second is gradual instruction, the third is doctrinal instruction, and the fourth is experiential instruction. What is non-inverted instruction? It is to expound the meaning of the Dharma without inversion, enabling others to uphold, recite, study, and practice it, to truly liberate themselves, to correctly cease all suffering, and to reach the end of suffering. This is called non-inverted instruction. What is gradual instruction? It is to expound the meaning of the Dharma according to the timing and capacity, first enabling others to uphold and recite the shallow and near, and then enabling them to learn the deep and far. Furthermore, in order to enable others to enter the first noble truth's direct realization, first teach the truth of suffering, then the truth of origin, cessation, and path. Furthermore, in order to enable others to attain meditative stabilization (Samadhi), first teach the initial meditative stabilization, then teach the remaining meditative stabilizations. Such categories should be known as gradual instruction. What is doctrinal instruction? It is to hear the correct teachings from a respected teacher (Guru), or one similar to a respected teacher, who understands the principles of Yoga, or from a preceptor (Upadhyaya), or from the Tathagatas or disciples of the Buddha, and then to instruct others according to those teachings, without adding or subtracting anything. This is called doctrinal instruction. What is experiential instruction? It is to conveniently instruct others with the dharmas that one has attained, touched, and realized while alone in a secluded place, in order to enable them to also attain, touch, and realize them. This is called experiential instruction.
Furthermore, there is instruction with complete characteristics. How is this done? It is through instruction by means of three kinds of miracles (Pratiharya). The three miracles are: one, the miracle of psychic power (Rddhi-pratiharya); two, the miracle of prediction (Adhesana-pratiharya); and three, the miracle of instruction (Anusasani-pratiharya). Through the miracle of psychic power, one can manifest various miraculous realms, causing others to have extreme respect for oneself.
重。由彼於己生尊重故。于屬耳聽瑜伽。作意極生恭敬。由記說神變。能尋求他心行差別。由教誡神變。如根如行如所悟入。為說正法于所修行能正教誡。故三神變能攝諸相圓滿教授。
瑜伽師地論卷第二十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二十八
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第二瑜伽處之三
云何為學。謂三勝學。一增上戒學。二增上心學。三增上慧學。云何增上戒學。謂安住具戒等。如前廣說。是名增上戒學。云何增上心學。謂離欲惡不善法。有尋有伺離生喜樂。入初靜慮具足安住乃至能入第四靜慮具足安住。是名增上心學。又諸無色及余所有等持等至。亦皆名為增上心學。然依靜慮能最初入聖諦現觀正性離生。非全遠離一切靜慮能成此事。是故靜慮最為殊勝。故偏說為增上心學。云何增上慧學。謂於四聖諦等所有如實智見。是名增上慧學。問何緣唯有三學非少非多。答建立定義故。智所依義故。辨所作義故。建立定義者。謂增上戒學。所以者何。由戒建立心一境性。能令其心觸三摩地。智所依義者。謂增上心學。所以者何。由正定心念一境性。于所知事有如實智如實見轉。辨所作義者。謂增上慧學。所
【現代漢語翻譯】 重。因為由此對自身產生尊重。對於專注傾聽瑜伽，以極大的恭敬心進行修習。通過講述神通變化，能夠尋求他人內心的行為差別。通過教誡神通變化，根據根器、行為和所悟入的程度，為他人宣說正法，對於所修行的內容能夠正確地教誡。因此，三種神通變化能夠涵蓋所有相，圓滿教授。
《瑜伽師地論》卷第二十七 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第二十八
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第二瑜伽處之三
什麼是學？ 答：是三種殊勝的學，一、增上戒學（Adhisila-siksa，卓越的戒律訓練），二、增上心學（Adhicitta-siksa，卓越的心性訓練），三、增上慧學（Adhiprajna-siksa，卓越的智慧訓練）。什麼是增上戒學？ 答：安住于具足戒律等，如前面廣說的那樣。這叫做增上戒學。什麼是增上心學？ 答：遠離慾望、邪惡和不善之法，在有尋有伺（Vitarka-vicara，粗細思擇）的狀態下，從離欲中產生喜樂，進入初禪（Prathama-dhyana，第一禪）並具足安住，乃至能夠進入第四禪（Caturtha-dhyana，第四禪）並具足安住。這叫做增上心學。此外，諸無色定（Arupa-samapatti，無色界的禪定）以及其餘所有的等持（Samadhi，禪定）、等至（Samapatti，入定），也都叫做增上心學。然而，依靠靜慮（Dhyana，禪定）能夠最初進入聖諦（Arya-satya，四聖諦）的現觀（Abhisamaya，現觀），證得正性離生（Samyaktva-niyata，正性決定）。並非完全遠離一切靜慮能夠成就此事。因此，靜慮最為殊勝，所以偏重地說為增上心學。什麼是增上慧學？ 答：對於四聖諦等所有如實的智慧和見解。這叫做增上慧學。問：為什麼只有三種學，不多也不少？ 答：因為要建立定義，因為智慧有所依，因為要辨別所作。建立定義是指增上戒學。為什麼呢？因為通過戒律建立心的一境性（Ekagrata，專注），能夠使心觸及三摩地（Samadhi，禪定）。智慧有所依是指增上心學。為什麼呢？因為通過正定之心念於一境性，對於所知之事有如實的智慧和如實的見解生起。辨別所作是指增上慧學。所
【English Translation】 Heavy. Because from this, respect arises for oneself. For the yoga of attentive listening, cultivate mindfulness with utmost reverence. By recounting miraculous transformations, one can discern the differences in others' mental activities. By teaching miraculous transformations, according to their faculties, conduct, and level of realization, one can expound the Dharma correctly and provide accurate guidance on their practice. Therefore, the three kinds of miraculous transformations can encompass all aspects and provide complete instruction.
Yogacarabhumi-sastra, Volume 27 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 28
Said by Bodhisattva Maitreya
Translated by Tripitaka Master Xuanzang under Imperial Order, Section on Sravaka-bhumi, Thirteenth Bhumi, Second Yoga Chapter, Part Three
What is learning? It is the three superior learnings: 1. Adhisila-siksa (增上戒學, superior training in morality), 2. Adhicitta-siksa (增上心學, superior training in mind), 3. Adhiprajna-siksa (增上慧學, superior training in wisdom). What is Adhisila-siksa? It is abiding in the precepts, etc., as explained extensively before. This is called Adhisila-siksa. What is Adhicitta-siksa? It is separating from desires, evil, and unwholesome dharmas; with Vitarka-vicara (有尋有伺, initial and sustained application of thought), joy and happiness born of detachment; entering and abiding in the first Dhyana (Prathama-dhyana, 初禪, first meditative absorption), and even being able to enter and abide in the fourth Dhyana (Caturtha-dhyana, 第四禪, fourth meditative absorption). This is called Adhicitta-siksa. Furthermore, all the Arupa-samapatti (無色定, formless attainments) and other Samadhi (等持, concentration) and Samapatti (等至, attainment) are also called Adhicitta-siksa. However, relying on Dhyana (靜慮, meditative absorption), one can initially enter the Abhisamaya (現觀, direct realization) of the Arya-satya (聖諦, Four Noble Truths) and attain Samyaktva-niyata (正性離生, certainty of rightness). It is not possible to accomplish this by completely abandoning all Dhyana. Therefore, Dhyana is the most excellent, and thus it is emphasized as Adhicitta-siksa. What is Adhiprajna-siksa? It is the true knowledge and vision regarding the Four Noble Truths, etc. This is called Adhiprajna-siksa. Question: Why are there only three learnings, neither fewer nor more? Answer: Because of establishing definitions, because wisdom has a basis, and because of distinguishing what is to be done. Establishing definitions refers to Adhisila-siksa. Why? Because by establishing the Ekagrata (一境性, one-pointedness) of mind through morality, it enables the mind to touch Samadhi (三摩地, concentration). Wisdom having a basis refers to Adhicitta-siksa. Why? Because with a rightly concentrated mind focused on one object, true knowledge and true vision arise regarding what is to be known. Distinguishing what is to be done refers to Adhiprajna-siksa. What
以者何。由善清凈若智若見。能證究竟諸煩惱斷。以煩惱斷。是自義利是勝所作。過此更無勝所作故。由是因緣唯有三學。問何緣三學如是次第。答先於尸羅善清凈故便無憂悔。無憂悔故歡喜安樂。由有樂故心得正定。心得定故能如實知能如實見。如實知見故能起厭。厭故離染。由離染故便得解脫。得解脫故證無所作究竟涅槃。如是最初修習凈戒。漸次進趣后證無作究竟涅槃。是故三學如是次第。問何緣三學名為增上戒心慧耶。答所趣義故最勝義故名為增上。云何所趣義。謂為趣增上心而修凈戒。名增上戒學。為趣增上慧而修定心。名增上心學。為趣煩惱斷而修智見。名增上慧學。如是名為所趣義故名為增上。云何最勝義。謂若增上戒學。若增上心學。若增上慧學。唯于聖教獨有此三不共外道。如是名為最勝義故。名為增上。又或有增上心學能引發增上慧學。或有增上慧學能引發增上心學。謂聖弟子未得根本靜慮。先學見跡。后為進斷修道所斷一切煩惱。正勤加行修念覺支。乃至修舍覺支。是名增上慧學引發增上心學。增上心學引發增上慧學者。如前已說。又或有增上戒學無增上心無增上慧。或有增上戒學亦有增上心唯無增上慧。非有增上慧學而無增上戒及無增上心。是故若有增上慧學。當知必定具足三學。於此建立
【現代漢語翻譯】 現代漢語譯本： 什麼是這些？由於通過善良的清凈，無論是智慧還是見解，能夠證得究竟的煩惱斷滅。因為煩惱斷滅，這就是自身的利益，是殊勝的作為。超過這個，就沒有更殊勝的作爲了。因為這個因緣，唯有三種學問（三學）。 問：為什麼三學是這樣的次第？ 答：因為首先對於戒律善於清凈，所以沒有憂愁後悔。沒有憂愁後悔，所以歡喜安樂。因為有快樂，所以心得到正定。心得到正定，所以能夠如實地知，能夠如實地見。如實地知見，所以能夠生起厭離。因為厭離，所以離開染污。因為離開染污，就得到解脫。得到解脫，就證得無所作為的究竟涅槃。這樣，最初修習清凈的戒律，逐漸進步趨向，最終證得無所作為的究竟涅槃。所以三學是這樣的次第。 問：為什麼三學被稱為增上戒、增上心、增上慧呢？ 答：因為所趣向的意義，因為最殊勝的意義，所以稱為增上。什麼是所趣向的意義？爲了趣向增上的心而修習清凈的戒律，名為增上戒學。爲了趣向增上的智慧而修習禪定之心，名為增上心學。爲了趣向煩惱的斷滅而修習智慧和見解，名為增上慧學。這樣，因為是所趣向的意義，所以稱為增上。什麼是最殊勝的意義？無論是增上戒學，還是增上心學，還是增上慧學，唯獨在聖教中才有這三種，不與外道共有。這樣，因為是最殊勝的意義，所以稱為增上。 又或者，有增上心學能夠引發增上慧學，或者有增上慧學能夠引發增上心學。比如聖弟子沒有得到根本靜慮（根本禪定），先學習見道之跡，之後爲了進一步斷除修道所斷的一切煩惱，精勤地修行，修習念覺支，乃至修習舍覺支。這名為增上慧學引發增上心學。增上心學引發增上慧學，如前面已經說過的。 又或者，有增上戒學，沒有增上心，沒有增上慧；或者有增上戒學，也有增上心，唯獨沒有增上慧。沒有增上慧學而沒有增上戒和沒有增上心的情況是不存在的。所以，如果有了增上慧學，應當知道必定具足三學。在此建立（三學）。
【English Translation】 English version: What are these? It is because of good purity, whether it be wisdom or insight, that one can realize the ultimate cessation of all afflictions (煩惱, fánnǎo). Because of the cessation of afflictions, this is one's own benefit, it is a supreme accomplishment. Beyond this, there is no greater accomplishment. Because of this cause and condition, there are only the Three Learnings (三學, sānxué). Question: Why are the Three Learnings in this order? Answer: Because one is first good at purifying morality (尸羅, shīluó), one is free from worry and regret. Being free from worry and regret, one has joy and happiness. Because of having joy, the mind attains right concentration. Because the mind attains concentration, one can know and see things as they truly are. Because of knowing and seeing things as they truly are, one can generate revulsion. Because of revulsion, one is detached from defilements. Because of detachment from defilements, one attains liberation. Having attained liberation, one realizes the ultimate Nirvana (涅槃, nièpán) where nothing more needs to be done. Thus, one initially cultivates pure morality, gradually progresses, and ultimately realizes the ultimate Nirvana where nothing more needs to be done. Therefore, the Three Learnings are in this order. Question: Why are the Three Learnings called higher morality (增上戒, zēngshàng jiè), higher mind (增上心, zēngshàng xīn), and higher wisdom (增上慧, zēngshàng huì)? Answer: Because of the meaning of what they lead to, because of the most supreme meaning, they are called higher. What is the meaning of what they lead to? To cultivate pure morality in order to lead to a higher mind is called the learning of higher morality. To cultivate a concentrated mind in order to lead to higher wisdom is called the learning of higher mind. To cultivate wisdom and insight in order to lead to the cessation of afflictions is called the learning of higher wisdom. Thus, because of the meaning of what they lead to, they are called higher. What is the most supreme meaning? Whether it be the learning of higher morality, the learning of higher mind, or the learning of higher wisdom, only in the Holy Teaching (聖教, shèngjiào) are these three found, not shared with external paths. Thus, because of the most supreme meaning, they are called higher. Furthermore, it may be that the learning of higher mind can give rise to the learning of higher wisdom, or the learning of higher wisdom can give rise to the learning of higher mind. For example, a holy disciple who has not attained fundamental meditative absorption (靜慮, jìnglǜ) first studies the traces of the path of seeing, and then, in order to further cut off all the afflictions to be cut off by the path of cultivation, diligently practices, cultivating the mindfulness enlightenment factor, up to and including the equanimity enlightenment factor. This is called the learning of higher wisdom giving rise to the learning of higher mind. The learning of higher mind giving rise to the learning of higher wisdom has already been explained earlier. Furthermore, it may be that there is the learning of higher morality without higher mind and without higher wisdom; or there may be the learning of higher morality and also higher mind, but only without higher wisdom. It is not the case that there is the learning of higher wisdom without higher morality and without higher mind. Therefore, if there is the learning of higher wisdom, one should know that it necessarily possesses the Three Learnings. Upon this, the establishment (of the Three Learnings) is made.
三種學中。諸瑜伽師當勤修。學復有三種補特伽羅。依此三學入諦現觀。何等為三。一未離欲。二倍離欲。三已離欲。當知此中於一切欲全未離者。勤修加行入諦現觀。既于諸諦得現觀已證預流果。倍離欲者。當於爾時證一來果。
已離欲者。當於爾時證不還果。復有三根。一未知欲知根。二已知根。三具知根。云何建立如是三根。謂于諸諦未現觀者。加行勤修諸諦現觀。依此建立未知欲知根。若於諸諦已得現觀而居有學。依此建立已知根。若阿羅漢所作已辦住無學位。依此建立具知根。
復有三解脫門。一空解脫門。二無愿解脫門。三無相解脫門。云何建立三解脫門。謂所知境略有二種。有及非有。有有二種。一者有為。二者無為。于有為中且說三界所繫五蘊。于無為中且說涅槃。如是二種有為無為合說名有。若說於我或說有情命者生者等。是名非有。于有為中見過失故。見過患故無所祈願。無祈願故依此建立無愿解脫門。于有為中無祈願故。便於涅槃深生祈願。見極寂靜見甚微妙見永出離。由於中見永出離故。依此建立無相解脫門。于其非有無所有中。非有祈願非無祈願。如其非有還則如是。知為非有。見為非有。依此建立空解脫門。是名建立三解脫門。
云何隨順學法。謂有十種違逆學法。
【現代漢語翻譯】 現代漢語譯本 有三種學，是諸位瑜伽師應當勤奮修習的。學又分為三種補特伽羅（Pudgala，人），依靠這三種學可以進入對真諦的現觀。是哪三種呢？一是未離欲者，二是倍離欲者，三是已離欲者。應當知道，對於一切慾望完全沒有脫離的人，勤奮修行加行，進入對真諦的現觀，既然對於諸諦已經得到現觀，就證得預流果（Srota-apanna）。倍離欲者，在那個時候證得一來果（Sakrdagamin）。 已經脫離慾望的人，在那個時候證得不還果（Anagamin）。又有三種根，一是未知欲知根（Anajñatajñasyamiñdriyam），二是已知根（Ajñendriya），三是具知根（Ajñatavindriyam）。如何建立這三種根呢？對於諸諦尚未現觀的人，通過加行勤奮修習，以期現觀諸諦，依據此建立未知欲知根。如果對於諸諦已經得到現觀，並且處於有學位的階段，依據此建立已知根。如果是阿羅漢（Arhat），所作已辦，安住于無學位，依據此建立具知根。 又有三種解脫門，一是空解脫門（Sunyata-vimoksha-mukha），二是無愿解脫門（Apranihita-vimoksha-mukha），三是無相解脫門（Animitta-vimoksha-mukha）。如何建立這三種解脫門呢？所知的境界大致有兩種，有和非有。有又分為兩種，一是有為（Samskrta），二是無為（Asamskrta）。在有為法中，且說三界所繫的五蘊（Skandha）。在無為法中，且說涅槃（Nirvana）。像這樣，有為和無為合起來說，叫做『有』。如果說『我』，或者說『有情』、『命者』、『生者』等等，這叫做『非有』。在有為法中，看到過失的緣故，看到過患的緣故，所以沒有祈願。因為沒有祈願的緣故，依據此建立無愿解脫門。在有為法中，因為沒有祈願的緣故，便對於涅槃深深地生起祈願，看到它是極其寂靜的，看到它是非常微妙的，看到它是永遠出離的。由於從中看到永遠出離的緣故，依據此建立無相解脫門。對於那非有、無所有的境界，既沒有祈願，也沒有不祈願，就像那非有本身一樣，仍然如是，知道它就是非有，看到它就是非有，依據此建立空解脫門。這就是建立三種解脫門的方法。 什麼是隨順學法呢？有十種違逆學法。
【English Translation】 English version There are three trainings that Yogis should diligently practice. These trainings are further divided into three types of individuals, who, relying on these three trainings, enter into the direct realization of the Truths. What are these three? First, those who have not yet detached from desire; second, those who have partially detached from desire; and third, those who have already detached from desire. It should be known that among these, those who have not yet detached from all desires, diligently practice application and enter into the direct realization of the Truths. Having attained direct realization of the Truths, they attain the fruit of Stream-enterer (Srota-apanna). Those who have partially detached from desire, at that time, attain the fruit of Once-returner (Sakrdagamin). Those who have already detached from desire, at that time, attain the fruit of Non-returner (Anagamin). Furthermore, there are three roots: the root of 'I shall know what is not yet known' (Anajñatajñasyamiñdriyam), the knowing root (Ajñendriya), and the root of having known (Ajñatavindriyam). How are these three roots established? For those who have not yet directly realized the Truths, through diligent application, they cultivate the direct realization of the Truths. Based on this, the root of 'I shall know what is not yet known' is established. If one has already attained direct realization of the Truths and resides in the stage of a learner, based on this, the knowing root is established. If one is an Arhat, having done what needs to be done and dwelling in the state of no-more-learning, based on this, the root of having known is established. Furthermore, there are three doors to liberation: the door of emptiness (Sunyata-vimoksha-mukha), the door of signlessness (Animitta-vimoksha-mukha), and the door of wishlessness (Apranihita-vimoksha-mukha). How are these three doors to liberation established? The objects of knowledge are broadly of two types: existence and non-existence. Existence is of two types: conditioned (Samskrta) and unconditioned (Asamskrta). Among the conditioned, let us speak of the five aggregates (Skandha) bound to the three realms. Among the unconditioned, let us speak of Nirvana. Thus, these two, conditioned and unconditioned, together are called 'existence'. If one speaks of 'I', or 'sentient being', 'life', 'birth', etc., this is called 'non-existence'. In conditioned existence, seeing faults, seeing suffering, one has no aspirations. Because of having no aspirations, based on this, the door of wishlessness is established. In conditioned existence, because of having no aspirations, one deeply aspires for Nirvana, seeing it as extremely peaceful, seeing it as exceedingly subtle, seeing it as eternally liberated. Because of seeing eternal liberation within it, based on this, the door of signlessness is established. Regarding that non-existence, that absence of anything, there is neither aspiration nor non-aspiration. Just as that non-existence is, so it remains. Knowing it as non-existence, seeing it as non-existence, based on this, the door of emptiness is established. This is how the three doors to liberation are established. What is in accordance with the learning? There are ten things that are contrary to the learning.
對治彼故應知十種隨順學法。云何十種違逆學法。一者所有母邑少年盛壯可愛形色。是正修學善男子等上品障礙。二者于薩迦耶所攝諸行生起愛著。三者懶墮懈怠。四者薩迦耶見。五者依于段食貪著美味。六者于諸世聞種種戲論非一眾多別別品類所思念中發欲貪愛。七者思惟諸法瑜伽作意所有過患。此復云何。謂十一種。一于諸諦寶蘊業果中猶預疑惑。二樂修斷者身諸粗重。三有慢緩者于修止觀。過患作意惛沉睡眠。映蔽其心令心極略。四太猛精進者身疲心惱。五太劣精進者不得勝進善品衰退。六于少利養名譽稱讚。隨一樂中深生欣喜。七掉舉不靜踴躍躁擾。八于薩迦耶永滅涅槃而生驚恐。九于諸言說非量加行言論太過。雖說法論而好折伏起諍方便。十于先所見所聞所受非一眾多別別品類諸境界中。心馳心散。十一不應思處而強沉思。應知是名思惟諸法瑜伽作意所有過患。八者于諸靜慮等至樂中深生愛味。九者樂欲證入無相定者。于諸行中隨順流散。十者觸身苦受乃至奪命苦受時。貪愛壽命希望存活。隨此希望傷嘆迷悶。是名十種違逆學法。云何對治如是十種違逆學法隨順學法。謂有十種。一不凈想。二無常想。三無常苦想。四苦無我想。五厭逆食想。六一切世間不可樂想。七光明想。八離欲想。九滅想。十死想。如
是十想善修善習善多修習。能斷十種障礙學法違逆學法。當知此中有四光明。一法光明。二義光明。三奢摩他光明。四毗缽舍那光明。依此四種光明增上立光明想。今此義中意。取能斷思惟諸法瑜伽作意障礙法者。
當知此中復有十種隨順學法。何等為十。一者宿因。二者隨順教。三者如理加行。四者無間殷重所作。五者猛利樂欲。六者持瑜伽力。七者止息身心粗重。八者數數觀察。九者無有怯弱。十者離增上慢。云何宿因。謂先所習諸根成熟諸根積集。云何隨順教。謂所說教無倒漸次。云何如理加行。謂如其教無倒修行。如是修行能生正見。云何無間殷重所作。謂由如是正加行故。于諸善品不虛捨命。速能積習所有善品。云何猛利樂欲。謂如有一于上解脫髮生希慕。謂我何時當於是處能具足住。如諸聖者於是處所具足而住。云何持瑜伽力。謂二因緣能令獲得持瑜伽力。一者本性是利根故。二者長時串修習故。云何止息身心粗重。謂如有一或由身勞身乏。發身粗重發心粗重。此因易脫威儀而便止息。或由太尋太伺。發身粗重發心粗重。此因內心寂止方便而便止息。或由心略心劣惛沉睡眠之所纏繞。發身粗重發心粗重。此因增上慧法毗缽舍那順凈作意而便止息。或由本性煩惱未斷有煩惱品。身心粗重未能捨離。此
【現代漢語翻譯】 現代漢語譯本：是十想的良好修習、良好習慣、大量修習。能夠斷除十種障礙學法、違逆學法。應當知道這裡面有四種光明：一、法光明；二、義光明；三、奢摩他（止，samatha）光明；四、毗缽舍那（觀，vipassana）光明。依靠這四種光明的增上，建立光明想。現在這個意義中，意指能夠斷除思惟諸法瑜伽作意障礙的法。
應當知道這裡面又有十種隨順學法。哪十種呢？一、宿因；二、隨順教；三、如理加行；四、無間殷重所作；五、猛利樂欲；六、持瑜伽力；七、止息身心粗重；八、數數觀察；九、無有怯弱；十、離增上慢。什麼是宿因？是指先前所習，諸根成熟，諸根積集。什麼是隨順教？是指所說的教法沒有顛倒，循序漸進。什麼是如理加行？是指如其教法沒有顛倒地修行。這樣的修行能夠產生正見。什麼叫做無間殷重所作？是指由於這樣正確的加行，對於各種善品不吝惜生命，迅速能夠積習所有的善品。什麼叫做猛利樂欲？是指如果有一個人對於上解脫髮生強烈的希求，想知道我什麼時候才能夠在這個地方具足安住，像那些聖者一樣在這個地方具足而住。什麼叫做持瑜伽力？是指兩種因緣能夠使人獲得持瑜伽力：一、本性是利根的緣故；二、長時間串習的緣故。什麼叫做止息身心粗重？是指如果有一個人或者由於身體勞累，身體疲乏，產生身體的粗重，產生內心的粗重，因此容易脫離威儀而停止休息；或者由於過度尋思，過度伺察，產生身體的粗重，產生內心的粗重，因此通過內心寂止的方便而停止休息；或者由於內心怯略，內心軟弱，被昏沉睡眠所纏繞，產生身體的粗重，產生內心的粗重，因此通過增上慧法毗缽舍那順凈作意而停止休息；或者由於本性煩惱沒有斷除，有煩惱的品性，身心的粗重未能捨離。這
【English Translation】 English version: These are the good cultivation, good habits, and extensive practice of the ten thoughts. They can sever the ten kinds of obstacles to learning and practices that are contrary to learning. It should be known that there are four kinds of light in this: first, the light of Dharma; second, the light of meaning; third, the light of Samatha (tranquility, samatha); fourth, the light of Vipassana (insight, vipassana). Relying on the increase of these four kinds of light, the thought of light is established. In this meaning now, it refers to the Dharma that can sever the obstacles of contemplating the Yoga practice of all Dharmas.
It should be known that there are also ten kinds of practices that are in accordance with learning. What are the ten? First, past causes; second, teachings that are in accordance; third, appropriate effort; fourth, uninterrupted and earnest actions; fifth, intense desire; sixth, the power of upholding Yoga; seventh, cessation of physical and mental coarseness; eighth, frequent observation; ninth, without timidity; tenth, freedom from arrogance. What are past causes? They refer to what has been previously practiced, the roots are mature, and the roots are accumulated. What are teachings that are in accordance? They refer to the teachings that are spoken without inversion, gradually and sequentially. What is appropriate effort? It refers to practicing according to the teachings without inversion. Such practice can generate right view. What is uninterrupted and earnest action? It refers to, because of such correct effort, not sparing life for the sake of various good qualities, and quickly accumulating all good qualities. What is intense desire? It refers to if there is someone who develops a strong desire for higher liberation, wondering when I will be able to dwell fully in this place, like those sages who dwell fully in this place. What is the power of upholding Yoga? It refers to two causes that can enable one to obtain the power of upholding Yoga: first, because of the nature of being sharp-witted; second, because of prolonged and repeated practice. What is the cessation of physical and mental coarseness? It refers to if there is someone who, either due to physical labor and fatigue, generates physical coarseness and mental coarseness, and therefore easily deviates from proper conduct and stops to rest; or due to excessive thinking and excessive investigation, generates physical coarseness and mental coarseness, and therefore stops to rest through the means of inner tranquility; or due to the mind being timid and weak, being entangled by dullness and sleep, generates physical coarseness and mental coarseness, and therefore stops to rest through the pure contemplation of Vipassana with increased wisdom; or due to the nature of afflictions not being severed, having the nature of afflictions, the physical and mental coarseness cannot be abandoned. This
因相續勤修正道而便止息。云何數數觀察。謂依尸羅數數觀察惡作不作。數數觀察善作而作。于其惡作不作不轉。于其善作不作不退。于其惡作作而棄捨。于其善作作而不捨。又于煩惱斷與未斷觀察作意。增上力故數數觀察。若知已斷便生歡喜。若知未斷則便數數勤修正道。云何無有怯弱。謂於後時應知應見應證得中。未知未見未證得故發生怯弱。其心勞倦其心匱損。彼既生已而不堅執速能斷滅。云何離增上慢。謂于所得所觸所證。無增上慢離顛倒執。于真所得起于得想。于真所觸起于觸想。于真所證起于證想。如是十法。於樂修學諸瑜伽師所應修學。初中后時恒常隨順無有違逆。是故名為隨順學法。
云何瑜伽壞。謂壞瑜伽略有四種。何等為四。一者畢竟瑜伽壞。二者暫時瑜伽壞。三者退失所得瑜伽壞。四者邪行所作瑜伽壞。
畢竟瑜伽壞者。謂無種姓補持伽羅。何以故。由彼身中無能趣向涅槃法故。畢竟失壞出世瑜伽。暫時瑜伽壞者。謂有種姓補特伽羅。何以故。由彼身中有能趣向涅槃法故。雖闕外緣時經久遠。定當緣會修習瑜伽令其現起。善修習已當般涅槃。是故說彼所有瑜伽暫時失壞。退失所得瑜伽壞者。謂如有一退失所得所觸所證。若智若見若安樂住。邪行所作瑜伽壞者。謂如有一不如正理精
【現代漢語翻譯】 現代漢語譯本：因相續不斷地勤奮修正道而最終止息。什麼是數數觀察呢？就是依據戒律（尸羅，Sila）反覆觀察哪些惡行沒有做，哪些善行已經做了。對於沒有做的惡行，不讓它發生；對於已經做的善行，不讓它退失。對於已經做的惡行，要捨棄；對於已經做的善行，要保持。並且對於煩惱的斷除與未斷除，通過作意進行觀察。由於增上力的緣故，反覆觀察。如果知道已經斷除，就生起歡喜；如果知道尚未斷除，就更加勤奮地修正道。什麼是沒有怯弱呢？就是對於未來應該知道、應該見到、應該證得的境界，因為現在還未知、未見、未證得而產生怯弱，內心勞累，精神匱乏。這種怯弱產生后，不應執著，要迅速斷滅。什麼是遠離增上慢呢？就是對於已經獲得、已經體驗、已經證悟的境界，沒有增上慢，遠離顛倒的執著。對於真正獲得的，生起獲得的想法；對於真正體驗的，生起體驗的想法；對於真正證悟的，生起證悟的想法。像這樣的十種方法，是樂於修學的瑜伽師應該修學的。在初時、中間、后時，都要恒常隨順，沒有違逆。所以叫做隨順學法。
什麼是瑜伽的壞滅呢？瑜伽的壞滅大致有四種。哪四種呢？第一種是畢竟瑜伽壞滅，第二種是暫時瑜伽壞滅，第三種是退失所得瑜伽壞滅，第四種是邪行所作瑜伽壞滅。
畢竟瑜伽壞滅，指的是沒有種姓的補特伽羅（Pudgala，人）。為什麼呢？因為他們的身中沒有能夠趨向涅槃（Nirvana，寂滅）的法，所以徹底喪失了出世間的瑜伽。暫時瑜伽壞滅，指的是有種姓的補特伽羅。為什麼呢？因為他們的身中有能夠趨向涅槃的法，即使缺少外在的因緣，時間經過很久，最終也會因緣聚合，修習瑜伽，使其顯現。善於修習后，終將般涅槃（Parinirvana，完全的寂滅）。所以說他們所有的瑜伽是暫時失壞。退失所得瑜伽壞滅，指的是比如有人退失了已經獲得、已經體驗、已經證悟的境界，無論是智慧、見解，還是安樂的住處。邪行所作瑜伽壞滅，指的是比如有人不如正理精
【English Translation】 English version: It ceases due to the continuous diligent cultivation of the correct path. What is 'frequent observation'? It means, based on morality (Sila), frequently observing which evil deeds have not been done and which good deeds have been done. Regarding evil deeds not done, prevent them from happening; regarding good deeds already done, prevent them from regressing. Abandon evil deeds already done; maintain good deeds already done. Furthermore, observe the cutting off of afflictions and the non-cutting off through mental effort. Due to the power of increased effort, observe frequently. If one knows they have been cut off, then generate joy; if one knows they have not been cut off, then diligently cultivate the correct path even more. What is 'without timidity'? It means, regarding what should be known, should be seen, and should be attained in the future, timidity arises because they are not yet known, not yet seen, and not yet attained, causing mental fatigue and spiritual depletion. Once this timidity arises, do not cling to it, but quickly cut it off. What is 'free from arrogance'? It means, regarding what has been obtained, what has been experienced, and what has been realized, there is no arrogance, and one is free from deluded clinging. For what is truly obtained, generate the thought of having obtained it; for what is truly experienced, generate the thought of having experienced it; for what is truly realized, generate the thought of having realized it. These ten practices are what yogis who delight in learning should cultivate. In the beginning, middle, and end, always follow them consistently without contradiction. Therefore, it is called 'following the teachings'.
What is the destruction of yoga? The destruction of yoga is roughly of four types. What are the four? First, the ultimate destruction of yoga; second, the temporary destruction of yoga; third, the destruction of yoga by losing what has been attained; and fourth, the destruction of yoga caused by wrong practice.
The ultimate destruction of yoga refers to a person (Pudgala) without the seed of enlightenment. Why? Because there is no Dharma in their body that can lead to Nirvana (extinction), so they completely lose the yoga of transcending the world. The temporary destruction of yoga refers to a person with the seed of enlightenment. Why? Because there is Dharma in their body that can lead to Nirvana, even if external conditions are lacking and time passes for a long time, eventually the conditions will come together, and they will cultivate yoga, causing it to manifest. After cultivating well, they will eventually attain Parinirvana (complete extinction). Therefore, it is said that all their yoga is temporarily destroyed. The destruction of yoga by losing what has been attained refers to someone who loses what has been obtained, what has been experienced, and what has been realized, whether it be wisdom, insight, or the blissful abiding. The destruction of yoga caused by wrong practice refers to someone who does not diligently
勤修行。雖多用功無所成辦。不能成辦一切瑜伽。亦非善法。又如有一多諸煩惱性多塵穢。而識聰銳覺慧猛利成俱生覺。善攝所聞于聞究竟。或少或多或住空閑。有在家者及出家者。為性質直來至其所。因為說法令心歡喜。又行矯詐。妄現種種身語相應調善所作。由是因緣招集利養恭敬稱頌大福德想。及得種種衣食臥具病緣醫藥資身什物。為諸國王大臣居士乃至商主恭敬尊重。咸共謂之是阿羅漢。或於隨彼迴轉弟子。若諸出家若在家眾。戀著親愛隨順而轉為多招引。復生是念。此諸出家在家弟子信順於我。咸共謂我是阿羅漢。彼若依于瑜伽作意止觀等處來請問我。我得彼問或不能對。彼因是事當於我所舍信向心。不復謂我是阿羅漢。由斯退失利養恭敬。我於今者應自思惟籌量觀察安立瑜伽。彼由是事增上力故。耽著利養恭敬名譽。獨處空閑自諦思惟籌量觀察安立瑜伽。然此瑜伽不順契經不現戒律違逆法性。若諸比丘善持三藏。彼于其所覆自瑜伽不欲開示。若諸在家出家弟子。於此瑜伽私竊教示不令彰顯。所以者何。恐有善持三藏教者。聞彼如是瑜伽處已。以經撿驗不順契經。以律顯照不現戒律。以法觀察違逆法性。由是因緣便不信受。以不信言詰難於我諍競舉發。由是國王大臣居士乃至饒財長者商主不復恭敬尊重於我
。更不獲得衣食臥具病緣醫藥資身什物。彼由貪著利養恭敬增上力故。于非法中起於法想。起覆藏想。起惡欲樂顯發開示非法為法。諸有忍許彼所見者。亦于非法起是法想。愚昧頑鈍于非法中起法想故。雖如其教精進修行。當知一切皆是邪行。如是名為邪行所作瑜伽失壞。像似正法非真正法能障正法。諸有比丘勤修靜慮。是瑜伽師於此四種瑜伽壞法。應正遍知當遠舍離。
云何瑜伽。謂四瑜伽。何等為四。一信。二欲。三精進。四方便。
當知其信有二行相及二依處。二行相者。一信順行相。二清凈行相。二依處者。一觀察諸法道理依處。二信解補特伽羅神力依處。欲有四種。何等為四。一為證得欲。二為請問欲。三為修集資糧欲。四為隨順瑜伽欲。為證得欲者。謂如有一于上解脫髮生希慕。如前廣說。為請問欲者。謂如有一生希慕已往僧伽藍。詣諸有識同修梵行成就瑜伽妙智者所。為聽未聞為聞究竟。為修集資糧欲者。謂如有一為戒律儀清凈。為根律儀清凈故。于食知量減省睡眠。正知住中展轉增勝發生希慕。為隨順瑜伽欲者。謂于無間加行殷重加行。修習道中發生希慕發生欣樂。欲有所作精進有四。何等為四。一為聞精進。二為思精進。三為修精進。四為障凈精進。為聞精進者。謂為聽未聞聞已究竟
【現代漢語翻譯】 現代漢語譯本： 更不會去追求衣物、食物、臥具、因病所需的醫藥以及維持生活的其他物品。他們由於貪戀利養和恭敬，並且這種貪戀和恭敬的力量越來越大，於是在不符合佛法的道理中產生符合佛法的想法，產生掩蓋真相的想法，產生對罪惡的慾望的喜好，公開宣揚不符合佛法的道理，將其說成是佛法。那些認可他們觀點的人，也在不符合佛法的道理中產生這是佛法的想法。由於愚昧遲鈍，在不符合佛法的道理中產生佛法的想法，即使按照他們所教導的去精進修行，應當知道這一切都是錯誤的修行。這被稱為因邪行而導致的瑜伽修行的失敗，它就像是真正的佛法，但實際上並不是真正的佛法，能夠障礙真正的佛法。那些勤奮修習禪定的比丘，作為瑜伽修行者，對於這四種破壞瑜伽的因素，應當正確地、全面地瞭解，並且遠離它們。 什麼是瑜伽呢？指的是四種瑜伽。是哪四種呢？一是信，二是欲，三是精進，四是方便。 應當知道，信有兩種行相和兩種依處。兩種行相是：一是信順行相，二是清凈行相。兩種依處是：一是觀察諸法道理的依處，二是信解補特伽羅（pudgala，人）神力的依處。欲有四種。是哪四種呢？一是為證得（涅槃）的欲，二是為請問（佛法）的欲，三是為修集資糧的欲，四是為隨順瑜伽的欲。為證得欲指的是，比如有人對獲得解脫產生強烈的渴望，如前面所廣泛描述的那樣。為請問欲指的是，比如有人產生渴望后前往僧伽藍（samgharama，僧院），去拜訪那些有見識、一同修行梵行、成就瑜伽妙智的人，爲了聽聞未曾聽聞的佛法，爲了已經聽聞的佛法能夠得到究竟的理解。為修集資糧欲指的是，比如有人爲了戒律清凈，爲了根律儀清凈，對飲食有所節制，減少睡眠，在正知正念中不斷提升自己，從而產生強烈的渴望。為隨順瑜伽欲指的是，在無間斷的修行中，以殷重的心情修行，在修習正道的過程中產生強烈的渴望和喜悅。欲有所作為，精進有四種。是哪四種呢？一是為聽聞（佛法）的精進，二是為思考（佛法）的精進，三是為修行（佛法）的精進，四是為清除障礙的精進。為聽聞精進指的是，爲了聽聞未曾聽聞的佛法，爲了已經聽聞的佛法能夠得到究竟的理解。
【English Translation】 English version: Furthermore, they do not acquire clothing, food, bedding, medicine for illness, or other necessities for life. Because they are attached to gain and respect, and because this attachment and respect increase in strength, they generate thoughts of Dharma in what is not Dharma, generate thoughts of concealment, generate delight in evil desires, and openly proclaim what is not Dharma as Dharma. Those who approve of their views also generate thoughts of Dharma in what is not Dharma. Because they are foolish and dull, generating thoughts of Dharma in what is not Dharma, even if they diligently practice according to their teachings, know that all of this is wrong practice. This is called the failure of yoga practice due to wrong practice; it is like true Dharma, but it is not truly Dharma, and it can obstruct true Dharma. Those Bhikshus (monks) who diligently cultivate meditation, as yoga practitioners, should correctly and completely understand these four factors that destroy yoga, and should stay far away from them. What is yoga? It refers to four yogas. What are the four? First, faith; second, desire; third, diligence; and fourth, skillful means. Know that faith has two aspects and two supports. The two aspects are: first, the aspect of faithful compliance; second, the aspect of pure faith. The two supports are: first, the support of observing the principles of all Dharmas; second, the support of believing in the spiritual power of a Pudgala (person). There are four types of desire. What are the four? First, desire for attainment (Nirvana); second, desire for questioning (the Dharma); third, desire for accumulating merit; and fourth, desire for conforming to yoga. Desire for attainment refers to, for example, someone who develops a strong longing for liberation, as described extensively earlier. Desire for questioning refers to, for example, someone who, having developed a longing, goes to a Samgharama (monastery) to visit those who are knowledgeable, practice the Brahmacharya (pure conduct) together, and have achieved the wonderful wisdom of yoga, in order to hear what has not been heard and to bring what has been heard to a complete understanding. Desire for accumulating merit refers to, for example, someone who, for the sake of pure precepts and pure sense restraint, practices moderation in food, reduces sleep, and continuously improves themselves in mindfulness, thereby generating a strong longing. Desire for conforming to yoga refers to generating a strong longing and joy in the practice of the path, with diligent effort in uninterrupted practice. When there is a desire to act, there are four types of diligence. What are the four? First, diligence for hearing (the Dharma); second, diligence for thinking (about the Dharma); third, diligence for practicing (the Dharma); and fourth, diligence for purifying obstacles. Diligence for hearing refers to hearing what has not been heard and bringing what has been heard to a complete understanding.
。勤心勇猛審決加行。為思精進者。謂如所聞法獨處空閑。思惟其義籌量觀察。為修精進者。謂入寂靜於時時間勤修止觀。為障凈精進者。謂于晝夜策勵精勤經行宴坐。從諸障法凈修其心。勤心勇猛審決。精進方便有四。謂尸羅律儀增上力故善守其念。善守念故能無放逸。防護其心修諸善法。無放逸故心正於內修奢摩他增上慧法毗缽舍那。此四瑜伽有十六種。
當知此中初由信故於應得義深生信解。信應得已於諸善法生起樂欲。由樂欲故晝夜策勵安住精勤。堅固勇猛發精進已。攝受方便能得未得。能觸未觸。能證未證。故此四法說名瑜伽。
云何作意。謂四作意。何等為四。一力勵運轉作意。二有間運轉作意。三無間運轉作意。四無功用運轉作意。云何力勵運轉作意。謂初修業者令心於內安住等住。或於諸法無倒簡擇。乃至未得所修作意。爾時作意力勵運轉。由倍勵力折挫其心令住一境。故名力勵運轉作意。云何有間運轉作意。謂得所修作意已后。世出世道漸次勝進。了相作意由三摩地思所間雜。未能一向純修行轉。故名有間運轉作意。云何無間運轉作意。謂從了相作意已后。乃至加行究竟作意。是名無間運轉作意。云何無功用運轉作意。謂加行究竟果作意。是名無功用運轉作意。復有所餘四種作意。一
【現代漢語翻譯】 現代漢語譯本： 勤奮用心，勇敢精進，審慎決斷，加上修行，是爲了思考而精進的人。這意味著像所聽聞的佛法那樣，獨自處於空閑之處，思考其中的含義，籌劃衡量並觀察。爲了修習而精進的人，意味著進入寂靜之處，時時勤奮修習止（Samatha，止禪）和觀（Vipassanā，觀禪）。爲了清凈障礙而精進的人，意味著日夜鞭策自己，精勤地經行和宴坐，從各種障礙之法中清凈自己的心。勤奮用心，勇敢精進，審慎決斷，精進的方法有四種：憑藉尸羅（Śīla，戒律）的律儀增上的力量，好好守護自己的念頭；因為善於守護念頭，所以能夠不放逸，防護自己的心，修習各種善法；因為不放逸，所以心正直於內，修習奢摩他（Śamatha，止禪），增上智慧之法毗缽舍那（Vipassanā，觀禪）。這四種瑜伽有十六種。
應當知道，最初由於信心的緣故，對於應當得到的意義深深地產生信解。相信應當得到之後，對於各種善法生起喜好和慾望。由於喜好和慾望的緣故，日夜鞭策自己，安住于精勤。堅固勇敢地發起精進之後，攝取各種方法，能夠得到未曾得到的，能夠觸及未曾觸及的，能夠證得未曾證得的。因此這四種法被稱為瑜伽。
什麼是作意？是指四種作意。哪四種呢？一是力勵運轉作意，二是有間運轉作意，三是無間運轉作意，四是無功用運轉作意。什麼是力勵運轉作意？是指最初修習的人，爲了使心在內在安住、等住，或者對於各種法無倒地簡擇，乃至沒有得到所修的作意。這時作意需要用力才能運轉，需要加倍努力折服其心，使其安住於一個境界。所以稱為力勵運轉作意。什麼是有間運轉作意？是指得到所修的作意之後，世間和出世間的道路逐漸勝進，了相作意由於三摩地（Samādhi，禪定）的思考所間雜，不能夠一向純粹地修行運轉。所以稱為有間運轉作意。什麼是無間運轉作意？是指從了相作意之後，乃至加行究竟作意，這稱為無間運轉作意。什麼是無功用運轉作意？是指加行究竟的果作意，這稱為無功用運轉作意。還有其他的四種作意：一 English version: Diligently and attentively, bravely and vigorously, carefully and decisively, coupled with practice, is for those who strive for contemplation. This means, like the Dharma (law) one has heard, to dwell alone in a secluded place, contemplating its meaning, planning, measuring, and observing. For those who strive for cultivation, it means entering a state of tranquility, diligently practicing Samatha (calm abiding) and Vipassanā (insight meditation) at all times. For those who strive to purify obstacles, it means urging oneself day and night, diligently engaging in walking meditation and seated meditation, purifying one's mind from various obstructing dharmas. Diligently and attentively, bravely and vigorously, carefully and decisively, there are four methods of striving: relying on the increased power of Śīla (moral discipline), to carefully guard one's thoughts; because of skillfully guarding one's thoughts, one can be without negligence, protecting one's mind, cultivating various virtuous dharmas; because of non-negligence, the mind is upright within, cultivating Samatha, increasing the wisdom of Vipassanā. These four yogas have sixteen aspects.
It should be known that initially, due to faith, one deeply generates belief and understanding in the meaning that should be attained. After believing that it should be attained, one generates liking and desire for various virtuous dharmas. Due to liking and desire, one urges oneself day and night, dwelling in diligence. After firmly and bravely initiating striving, one gathers various methods, able to attain what has not been attained, able to touch what has not been touched, able to realize what has not been realized. Therefore, these four dharmas are called yoga.
What is attention (Manasikara)? It refers to four types of attention. What are the four? First, effortful operation of attention; second, intermittent operation of attention; third, uninterrupted operation of attention; and fourth, effortless operation of attention. What is effortful operation of attention? It refers to the initial practitioner, in order to make the mind abide internally, equally abide, or to discriminate various dharmas without inversion, until the attention being cultivated is not yet attained. At this time, attention operates with effort, requiring doubled effort to subdue the mind, making it abide in one state. Therefore, it is called effortful operation of attention. What is intermittent operation of attention? It refers to after attaining the attention being cultivated, the worldly and supramundane paths gradually advance, the attention of perceiving characteristics is interspersed with the contemplation of Samādhi (concentration), unable to purely cultivate and operate in one direction. Therefore, it is called intermittent operation of attention. What is uninterrupted operation of attention? It refers to from the attention of perceiving characteristics onwards, until the attention of ultimate practice, this is called uninterrupted operation of attention. What is effortless operation of attention? It refers to the attention of the result of ultimate practice, this is called effortless operation of attention. There are also other four types of attention: one
【English Translation】 Modern Chinese translation: Diligently and attentively, bravely and vigorously, carefully and decisively, coupled with practice, is for those who strive for contemplation. This means, like the Dharma (law) one has heard, to dwell alone in a secluded place, contemplating its meaning, planning, measuring, and observing. For those who strive for cultivation, it means entering a state of tranquility, diligently practicing Samatha (calm abiding) and Vipassanā (insight meditation) at all times. For those who strive to purify obstacles, it means urging oneself day and night, diligently engaging in walking meditation and seated meditation, purifying one's mind from various obstructing dharmas. Diligently and attentively, bravely and vigorously, carefully and decisively, there are four methods of striving: relying on the increased power of Śīla (moral discipline), to carefully guard one's thoughts; because of skillfully guarding one's thoughts, one can be without negligence, protecting one's mind, cultivating various virtuous dharmas; because of non-negligence, the mind is upright within, cultivating Samatha, increasing the wisdom of Vipassanā. These four yogas have sixteen aspects.
It should be known that initially, due to faith, one deeply generates belief and understanding in the meaning that should be attained. After believing that it should be attained, one generates liking and desire for various virtuous dharmas. Due to liking and desire, one urges oneself day and night, dwelling in diligence. After firmly and bravely initiating striving, one gathers various methods, able to attain what has not been attained, able to touch what has not been touched, able to realize what has not been realized. Therefore, these four dharmas are called yoga.
What is attention (Manasikara)? It refers to four types of attention. What are the four? First, effortful operation of attention; second, intermittent operation of attention; third, uninterrupted operation of attention; and fourth, effortless operation of attention. What is effortful operation of attention? It refers to the initial practitioner, in order to make the mind abide internally, equally abide, or to discriminate various dharmas without inversion, until the attention being cultivated is not yet attained. At this time, attention operates with effort, requiring doubled effort to subdue the mind, making it abide in one state. Therefore, it is called effortful operation of attention. What is intermittent operation of attention? It refers to after attaining the attention being cultivated, the worldly and supramundane paths gradually advance, the attention of perceiving characteristics is interspersed with the contemplation of Samādhi (concentration), unable to purely cultivate and operate in one direction. Therefore, it is called intermittent operation of attention. What is uninterrupted operation of attention? It refers to from the attention of perceiving characteristics onwards, until the attention of ultimate practice, this is called uninterrupted operation of attention. What is effortless operation of attention? It refers to the attention of the result of ultimate practice, this is called effortless operation of attention. There are also other four types of attention: one
隨順作意。二對治作意。三順清凈作意。四順觀察作意。云何隨順作意。謂于所緣深生厭壞起正加行。而未斷惑。云何對治作意。謂能斷惑。云何順清凈作意。謂心下蹙取凈妙相策令歡悅。云何順觀察作意。謂觀察作意。由此作意增上力故。順觀煩惱斷與未斷。
問于所緣境正作意時。思惟幾相。答四。何等為四。一所緣相。二因緣相。三應遠離相。四應修習相。所緣相者。謂所知事同分影像明瞭顯現。因緣相者。謂三摩地資糧積集。隨順教導與修俱行猛利樂欲。于可厭法深生厭患。能審遍知亂與不亂。他不惱觸。或人所作或非人作。或音聲作或功用作。若毗缽舍那而為上首。內略其心極猛盛觀后因緣相。若奢摩他而為上首。發起勝觀極猛盛止后因緣相。應遠離相復有四種。一者沈相。二者掉相。三者著相。四者亂相。沈相者。謂由所緣相因緣相故令心下劣。掉相者。謂由所緣相因緣相故令心高舉。著相者。謂由所緣相因緣相故。令心於境起染起著作諸惱亂。亂相者。謂由所緣相因緣相故令心於外馳散擾動。如是諸相如前等引地中已說。
問如是作意于所緣境起勝解時有幾勝解。答九。何等為九。一有光凈勝解。二無光凈勝解。三遲鈍勝解。四捷利勝解。五狹小勝解。六廣大勝解。七無量勝解。八清凈勝
【現代漢語翻譯】 現代漢語譯本： 隨順作意：指跟隨、順應某種想法或目標而產生的心理活動。 二、對治作意：指通過某種方法來對抗或消除煩惱的心理活動。 三、順清凈作意：指使內心平靜、專注，並傾向於清凈美好的狀態的心理活動。 四、順觀察作意：指通過觀察來了解事物本質的心理活動。通過這種作意的力量，可以觀察到煩惱是否已經斷除。
問：在對所緣境（所專注的對象）進行正確的作意時，需要思考幾個方面？ 答：四個方面。 問：是哪四個方面？ 答：一、所緣相：所緣境的特徵。 二、因緣相：產生所緣境的條件和原因。 三、應遠離相：應該避免的方面。 四、應修習相：應該修習的方面。 所緣相：指所認知的事物，其共同部分的影像清晰地顯現出來。 因緣相：指三摩地（Samadhi，禪定）的資糧積聚，以及隨順教導、與修行同時進行的強烈意願。對於令人厭惡的事物，產生深深的厭惡感，能夠審慎地瞭解內心是混亂還是平靜。不受其他因素的干擾，這些干擾可能來自人、非人、聲音或人為的努力。如果以毗缽舍那（Vipassanā，內觀）為主導，則應收攝內心，進行極其猛烈的觀察；之後再考慮因緣相。如果以奢摩他（Śamatha，止觀）為主導，則應發起殊勝的觀察，進行極其猛烈的止息；之後再考慮因緣相。 應遠離相有四種：一、沉相：指內心昏沉、遲鈍的狀態。 二、掉相：指內心浮躁、不安的狀態。 三、著相：指內心對某種事物產生執著和迷戀的狀態。 四、亂相：指內心散亂、無法集中的狀態。這些狀態在之前的等引地（禪定狀態）中已經詳細描述過。
問：當通過作意對所緣境產生勝解（深刻的理解和信念）時，有幾種勝解？ 答：九種。 問：是哪九種？ 答：一、有光凈勝解：對光明和清凈的深刻理解和信念。 二、無光凈勝解：對沒有光明但仍然清凈的深刻理解和信念。 三、遲鈍勝解：遲緩的理解和信念。 四、捷利勝解：快速敏捷的理解和信念。 五、狹小勝解：狹隘的理解和信念。 六、廣大勝解：廣闊的理解和信念。 七、無量勝解：無限的理解和信念。 八、清凈勝解：
【English Translation】 English version: 'Following-along attention; second, counteracting attention; third, attention conforming to purity; fourth, attention conforming to observation.' 'What is following-along attention? It refers to generating a deep sense of aversion and destruction towards the object of focus, initiating correct effort, but without yet severing afflictions.' 'What is counteracting attention? It refers to the ability to sever afflictions.' 'What is attention conforming to purity? It refers to the mind contracting downwards, grasping pure and subtle aspects, and urging itself to rejoice.' 'What is attention conforming to observation? It refers to observing attention. Through the increased power of this attention, one observes whether afflictions have been severed or not.'
'Question: When correctly applying attention to an object of focus, how many aspects should one contemplate? Answer: Four. What are the four? First, the aspect of the object of focus. Second, the aspect of conditions. Third, the aspect of what should be avoided. Fourth, the aspect of what should be cultivated.' 'The aspect of the object of focus refers to the clear manifestation of the shared image of the object of knowledge. The aspect of conditions refers to the accumulation of the resources for Samadhi (禪定, meditative concentration), the guidance of teachings, the intense desire that accompanies practice, and the deep aversion towards repulsive things. It involves being able to discern whether the mind is disturbed or undisturbed, and being free from external disturbances, whether caused by humans, non-humans, sounds, or deliberate efforts. If Vipassanā (內觀, insight meditation) is the primary focus, one should internally contract the mind and engage in extremely intense observation, then consider the aspect of conditions. If Śamatha (止觀, calming meditation) is the primary focus, one should initiate superior observation and engage in extremely intense cessation, then consider the aspect of conditions.' 'The aspects to be avoided are fourfold: first, sinking; second, agitation; third, attachment; fourth, distraction. Sinking refers to the mind becoming inferior due to the aspect of the object of focus and the aspect of conditions. Agitation refers to the mind becoming elevated due to the aspect of the object of focus and the aspect of conditions. Attachment refers to the mind developing defilement and clinging to the object, causing disturbances, due to the aspect of the object of focus and the aspect of conditions. Distraction refers to the mind wandering and becoming agitated due to the aspect of the object of focus and the aspect of conditions. These aspects have been described in detail in the previous section on the states of meditative absorption.'
'Question: When generating profound understanding (勝解, adhimoksha) towards an object of focus through attention, how many kinds of profound understanding are there? Answer: Nine. What are the nine? First, profound understanding of light and purity. Second, profound understanding of purity without light. Third, sluggish profound understanding. Fourth, swift and sharp profound understanding. Fifth, narrow profound understanding. Sixth, vast profound understanding. Seventh, immeasurable profound understanding. Eighth, pure profound understanding.'
解。九不清凈勝解。有光凈勝解者。謂于光明相澄心善取與光明俱所有勝解。無光凈勝解者。謂于光明相不能善取與闇昧俱所有勝解。遲鈍勝解者。謂鈍根身中所有勝解。捷利勝解者。謂利根身中所有勝解。狹小勝解者。謂狹小信欲俱行勝解。及狹小所緣意解勝解。如是作意狹小故。及所緣狹小故。名狹小勝解。廣大勝解者。謂廣大信欲俱行勝解。及廣大所緣意解勝解。如是作意廣大故。及所緣廣大故。名廣大勝解。無量勝解者。謂無邊無際信欲俱行勝解。及無邊無際所緣意解勝解。如是作意無量故及所緣無量故。名無量勝解。清凈勝解者。謂已善修已成滿已究竟俱行勝解。不清凈勝解者。謂未善修未成滿未究竟俱行勝解。
問修瑜伽者。凡有幾種瑜伽所作。答四。何等為四。一所依滅。二所依轉。三遍知所緣。四愛樂所緣。所依滅及所依轉者。謂勤修習瑜伽作意故。所有粗重俱行所依漸次而滅。所有輕安俱行所依漸次而轉。是名所依滅及所依轉瑜伽所作。遍知所緣及愛樂所緣者。謂或有遍知所緣愛樂所緣與所依滅轉而為上首。由此遍知所緣愛樂所緣增上力故。令所依滅及所依轉。或有遍知所緣愛樂所緣。用所依清凈而為上首。由此所依清凈增上力故。令遍知所緣得善清凈。及愛樂所緣得善清凈。于其所作成辦
【現代漢語翻譯】 現代漢語譯本： 解。九種勝解：清凈勝解、不清凈勝解、有光凈勝解、無光凈勝解、遲鈍勝解、捷利勝解、狹小勝解、廣大勝解、無量勝解。 有光凈勝解，是指對於光明之相，能夠澄心善取，並與光明之相共同生起的勝解。 無光凈勝解，是指對於光明之相，不能夠善取，並與闇昧之相共同生起的勝解。 遲鈍勝解，是指在遲鈍根性的人身上所產生的勝解。 捷利勝解，是指在敏銳根性的人身上所產生的勝解。 狹小勝解，是指與狹小的信欲共同生起的勝解，以及狹小所緣的意解勝解。由於作意狹小，以及所緣狹小，所以稱為狹小勝解。 廣大勝解，是指與廣大的信欲共同生起的勝解，以及廣大所緣的意解勝解。由於作意廣大，以及所緣廣大，所以稱為廣大勝解。 無量勝解，是指與無邊無際的信欲共同生起的勝解，以及無邊無際所緣的意解勝解。由於作意無量，以及所緣無量，所以稱為無量勝解。 清凈勝解，是指已經善於修習、已經成就圓滿、已經究竟的勝解。 不清凈勝解，是指尚未善於修習、尚未成就圓滿、尚未究竟的勝解。
問：修習瑜伽的人，總共有幾種瑜伽所作？ 答：四種。 問：是哪四種？ 答：一、所依滅；二、所依轉；三、遍知所緣；四、愛樂所緣。 所依滅和所依轉，是指由於勤奮修習瑜伽作意，所有與粗重煩惱共同生起的所依逐漸滅除，所有與輕安快樂共同生起的所依逐漸轉變。這稱為所依滅和所依轉的瑜伽所作。 遍知所緣和愛樂所緣，是指或者有遍知所緣、愛樂所緣以所依滅和所依轉為首要。由於遍知所緣、愛樂所緣的增上力量，使得所依滅和所依轉得以實現。或者有遍知所緣、愛樂所緣，以所依清凈為首要。由於所依清凈的增上力量，使得遍知所緣得到良好的清凈，以及愛樂所緣得到良好的清凈，從而成就其所作。
【English Translation】 English version: Understanding. Nine kinds of understanding: pure understanding, impure understanding, understanding with light and purity, understanding without light and purity, slow understanding, quick understanding, narrow understanding, broad understanding, and immeasurable understanding. 'Understanding with light and purity' refers to the understanding that arises when one can clearly and skillfully grasp the aspect of light with a clear mind, and it arises together with the aspect of light. 'Understanding without light and purity' refers to the understanding that arises when one cannot skillfully grasp the aspect of light, and it arises together with the aspect of darkness. 'Slow understanding' refers to the understanding that arises in a person with dull faculties. 'Quick understanding' refers to the understanding that arises in a person with sharp faculties. 'Narrow understanding' refers to the understanding that arises together with narrow faith and desire, as well as the understanding of a narrowly focused object. It is called narrow understanding because of the narrowness of the attention and the narrowness of the object. 'Broad understanding' refers to the understanding that arises together with broad faith and desire, as well as the understanding of a broadly focused object. It is called broad understanding because of the broadness of the attention and the broadness of the object. 'Immeasurable understanding' refers to the understanding that arises together with boundless faith and desire, as well as the understanding of a boundless object. It is called immeasurable understanding because of the immeasurability of the attention and the immeasurability of the object. 'Pure understanding' refers to the understanding that has been well cultivated, accomplished, and perfected. 'Impure understanding' refers to the understanding that has not been well cultivated, accomplished, or perfected.
Question: How many kinds of 'yoga-deeds' (yoga所作) are there for those who practice yoga? Answer: Four. Question: What are the four? Answer: First, the cessation of the basis (所依滅); second, the transformation of the basis (所依轉); third, the pervasive knowing of the object (遍知所緣); fourth, the delighting in the object (愛樂所緣). 'Cessation of the basis' and 'transformation of the basis' refer to the gradual cessation of the basis associated with coarse afflictions and the gradual transformation of the basis associated with ease and joy, due to diligent practice of yoga attention. This is called the yoga-deed of the cessation and transformation of the basis. 'Pervasive knowing of the object' and 'delighting in the object' refer to either having pervasive knowing of the object and delighting in the object with the cessation and transformation of the basis as the primary focus. Due to the increasing power of pervasive knowing of the object and delighting in the object, the cessation and transformation of the basis is realized. Or, there is pervasive knowing of the object and delighting in the object, with the purity of the basis as the primary focus. Due to the increasing power of the purity of the basis, the pervasive knowing of the object and the delighting in the object are well purified, thereby accomplishing their deeds.
時轉。是名四種修瑜伽者瑜伽所作。
問修瑜伽師凡有幾種。答三。何等為三。一初修業瑜伽師。二已習行瑜伽師。三已度作意瑜伽師。云何初修業瑜伽師。謂有二種初修業者。一于作意初修業者。二凈煩惱初修業者。云何于作意初修業者。謂初修業補特伽羅安住一緣勤修作意。乃至未得所修作意。未能觸證心一境性。云何凈煩惱初修業者。謂已證得所修作意。于諸煩惱欲凈其心。發起攝受正勤修習了相作意名凈煩惱初修業者。云何已習行瑜伽師。謂除了相作意。于余乃至加行究竟五作意中已善修習。云何已度作意瑜伽師。謂住加行究竟果作意位中。由此超過加行方便所修作意安住修果。是故說名已度作意。
又始從修習善法欲已去。乃至未起順抉擇分善根。于爾所時名初修業。若已起順抉擇分善根。所謂暖頂隨順諦忍世第一法名已習行。若已證入正性離生得諦現觀。不由他緣于佛聖教。不為余緣之所引奪。當於爾時名度作意。由彼超過他緣作意。住非他緣所有作意。是故名為已度作意。
云何瑜伽修。謂有二種。一者想修。二者菩提分修。
云何想修。謂或修世間道時。于諸下地修過患想。或修涅槃道時。于斷界離欲界滅界。觀見最勝寂靜功德。修習斷想離欲想滅想。或修奢摩他時。修習
【現代漢語翻譯】 現代漢語譯本：時機轉變。這被稱為四種修習瑜伽者的瑜伽所為。
問：修習瑜伽的導師總共有幾種？答：三種。是哪三種？一是初修業瑜伽師，二是已習行瑜伽師，三是已度作意瑜伽師。什麼是初修業瑜伽師？指有兩種初修業者，一是對作意（Manasikara，心理活動）初修業者，二是凈煩惱初修業者。什麼叫做對作意初修業者？指剛開始修習的補特伽羅（Pudgala，個體）安住於一緣（專注于單一目標），勤奮修習作意，直到尚未獲得所修的作意，未能觸證心一境性（專注一境的狀態）。什麼叫做凈煩惱初修業者？指已經證得所修的作意，對於各種煩惱想要凈化其心，發起攝受正勤修習了相作意（通過觀察事物特徵來集中注意力），這被稱為凈煩惱初修業者。什麼叫做已習行瑜伽師？指除了了相作意之外，對於其餘乃至加行究竟五作意（五種達到最終目標的心理活動）中已經很好地修習。什麼叫做已度作意瑜伽師？指安住在加行究竟果作意（達到最終目標狀態的心理活動）的地位中。由此超過加行方便所修的作意，安住于修習的結果。因此被稱為已度作意。
又，從開始修習善法欲（對善法的渴望）之後，直到尚未生起順抉擇分善根（趨向于決定的善的根基），在這段時間裡被稱為初修業。如果已經生起順抉擇分善根，也就是暖位（溫暖位）、頂位（頂峰位）、隨順諦忍（隨順真諦的忍耐）、世第一法（世間第一法），這被稱為已習行。如果已經證入正性離生（證入聖道，脫離凡夫位），獲得諦現觀（對真諦的直接體驗），不依賴其他因緣，對於佛陀的聖教，不被其他因緣所引誘奪走，在這個時候被稱為度作意。由於他超過了其他因緣的作意，安住在非其他因緣所有的作意，因此被稱為已度作意。
什麼叫做瑜伽修？指有兩種，一是想修（通過觀想進行修習），二是菩提分修（修習菩提的組成部分）。
什麼叫做想修？指或者修習世間道的時候，對於各種下地修習過患想（觀想低階境界的過患），或者修習涅槃道的時候，對於斷界（斷滅的境界）、離欲界（脫離慾望的境界）、滅界（寂滅的境界），觀見最殊勝寂靜的功德，修習斷想（斷滅的觀想）、離欲想（脫離慾望的觀想）、滅想（寂滅的觀想），或者修習奢摩他（止）的時候，修習
【English Translation】 English version: The change of time. This is called the yoga practice done by the four types of yogis.
Question: How many types of yoga masters are there in total? Answer: Three. What are the three? First, the yoga master who is initially engaged in practice. Second, the yoga master who has already practiced. Third, the yoga master who has transcended mental effort. What is a yoga master who is initially engaged in practice? It refers to two types of practitioners who are initially engaged: one who is initially engaged in mental effort (Manasikara), and one who is initially engaged in purifying afflictions. What is meant by one who is initially engaged in mental effort? It refers to a Pudgala (individual) who is just beginning to practice, abiding in one-pointedness (focusing on a single object), diligently cultivating mental effort, until they have not yet attained the mental effort they are cultivating, and have not been able to touch and realize the one-pointedness of mind. What is meant by one who is initially engaged in purifying afflictions? It refers to one who has already attained the mental effort they are cultivating, and desires to purify their mind of various afflictions, initiating and embracing diligent cultivation of the characteristic-observing mental effort (focusing attention by observing the characteristics of things), which is called a practitioner initially engaged in purifying afflictions. What is a yoga master who has already practiced? It refers to one who, having set aside the characteristic-observing mental effort, has already well-cultivated the remaining five mental efforts up to the ultimate application. What is a yoga master who has transcended mental effort? It refers to one who abides in the position of the ultimate result of application, thereby surpassing the mental effort cultivated through the means of application, and abiding in the result of cultivation. Therefore, they are said to have transcended mental effort.
Furthermore, from the beginning of cultivating the desire for virtuous Dharma, until the roots of goodness that lead to definitive determination have not yet arisen, this period is called initial practice. If the roots of goodness that lead to definitive determination have already arisen, namely the 'warmth' stage, the 'peak' stage, the 'acceptance of truth in accordance' (Anuloma-ksanti), and the 'highest mundane Dharma' (Laukikagradharma), this is called 'already practiced'. If one has already entered the 'correctly determined separation from birth' (realizing the holy path, separating from the state of ordinary beings) and attained the 'vision of truth' (Darsana-satya, direct experience of truth), not relying on other conditions, and is not seduced or taken away from the Buddha's holy teachings by other conditions, at that time one is called 'transcended mental effort'. Because they have surpassed the mental effort of other conditions and abide in the mental effort that is not of other conditions, they are therefore called 'transcended mental effort'.
What is yoga practice? It refers to two types: one is 'practice through contemplation' (Samjna-yoga), and the other is 'practice of the constituents of enlightenment' (Bodhipaksika-dharma-yoga).
What is 'practice through contemplation'? It refers to either cultivating the worldly path, contemplating the faults of the lower realms, or cultivating the path to Nirvana, observing the most excellent and peaceful qualities in the 'realm of cessation' (Nirodha-dhatu), the 'realm of detachment from desire' (Viraga-dhatu), and the 'realm of extinction' (Nirvana-dhatu), cultivating the contemplation of cessation, the contemplation of detachment from desire, and the contemplation of extinction, or cultivating Samatha (calm abiding), cultivating
止品上下想。或修毗缽舍那時。修習觀品前後想。上下想者。謂觀察此身如其所住如其所愿。上從頂上下至足下。種種雜類不凈充滿。謂此身中所有種種發毛爪齒。如前廣說。前後想者。謂如有一于所觀相慇勤懇到。善取善思善了善達。謂住觀于坐坐觀于臥。或在後行觀察前行。此則顯示以毗缽舍那行。觀察三世緣生諸行。謂若說言住觀于坐。此則顯示以現在作意觀察未來所知諸行。所以者何。現在作意位已現生故說名為住。未來所知位未現生故。臨欲起故說名為坐。若復說言坐觀于臥。此則顯示以現在作意觀察過去所知諸行。所以者何。現在作意位臨欲滅故說名為坐。過去所知位已謝滅故說名為臥。若復說言或在後行觀察前行。此則顯示以現在作意觀無間滅現行作意。所以者何。若已生起無間謝滅所取作意說名前行。若此無間新新生起能取作意。取前無間已謝滅者。說名後行。當知此中為修止觀。修彼二品勝光明想。是名想修。
云何菩提分修。謂於三十七菩提分法親近積集。若修若習若多修習。是名菩提分修。何等名為三十七種菩提分法。謂四念住。四正斷。四神足。五根五力。七覺支。八聖道。四念住者。一身念住。二受念住。三心念住。四法念住。四正斷者。一于已生惡不善法為令斷故。生欲策勵發勤
【現代漢語翻譯】 現代漢語譯本： 止品上下想。或者修習毗缽舍那（Vipassanā，內觀）時，修習觀品前後想。上下想，是指觀察此身如其所處，如其所愿，上從頭頂向下至足底，種種雜類不凈之物充滿。即此身中所有種種發毛爪齒，如前文詳細所說。前後想，是指如果有人對於所觀之相慇勤懇切，善於領會，善於思考，善於理解，善於通達，即安住于觀坐，坐時觀臥，或者在後行時觀察前行。這便顯示了以毗缽舍那行，觀察三世緣起諸行。如果說安住于觀坐，這便顯示以現在的作意觀察未來所知的諸行。為什麼這樣說呢？因為現在的作意之位已經顯現生起，所以稱為『住』。未來所知之位尚未顯現生起，臨近將要生起，所以稱為『坐』。如果又說坐時觀臥，這便顯示以現在的作意觀察過去所知的諸行。為什麼這樣說呢？因為現在的作意之位臨近將要滅去，所以稱為『坐』。過去所知之位已經消逝滅去，所以稱為『臥』。如果又說或者在後行時觀察前行，這便顯示以現在的作意觀察無間滅去的現行作意。為什麼這樣說呢？如果已經生起無間消逝滅去的所取作意，稱作『前行』。如果在此無間新新生起能夠取用的作意，取用前面無間已經消逝滅去的作意，稱作『後行』。應當知道，這裡是爲了修習止觀，修習那兩種殊勝光明的想。這叫做想修。
什麼是菩提分修呢？是指對於三十七菩提分法親近積聚，或修或習或多次修習。這叫做菩提分修。什麼叫做三十七種菩提分法呢？是指四念住、四正斷、四神足、五根、五力、七覺支、八聖道。四念住是指：一、身念住；二、受念住；三、心念住；四、法念住。四正斷是指：一、對於已經生起的惡不善法，爲了令其斷除，生起意願，策勵，發勤。
【English Translation】 English version: Contemplation of the upper and lower aspects of cessation. Or, when practicing Vipassanā (inner vision), practice contemplating the prior and posterior aspects of the object of contemplation. 'Contemplation of the upper and lower aspects' refers to observing this body as it is situated, as it is desired, from the top of the head downwards to the soles of the feet, filled with various kinds of impure substances. That is, all the various hairs, nails, teeth, etc., in this body, as described in detail earlier. 'Contemplation of the prior and posterior aspects' refers to if someone is diligent and earnest towards the object of contemplation, skillful in grasping, skillful in thinking, skillful in understanding, and skillful in penetrating, that is, abiding in contemplating sitting, contemplating lying down while sitting, or observing the preceding action while walking behind. This shows observing the conditioned phenomena of the three times with the practice of Vipassanā. If it is said 'abiding in contemplating sitting,' this shows observing future knowable phenomena with present attention. Why is this? Because the position of present attention has already manifested and arisen, it is called 'abiding.' The position of future knowable phenomena has not yet manifested and arisen, and is about to arise, so it is called 'sitting.' If it is said again 'contemplating lying down while sitting,' this shows observing past knowable phenomena with present attention. Why is this? Because the position of present attention is about to cease, so it is called 'sitting.' The position of past knowable phenomena has already passed away, so it is called 'lying down.' If it is said again 'or observing the preceding action while walking behind,' this shows observing the immediately ceased present action with present attention. Why is this? If the apprehended attention that has already arisen and immediately ceased is called 'preceding action.' If the attention that newly arises and is able to apprehend in this immediate moment apprehends the preceding immediately ceased attention, it is called 'posterior action.' It should be known that this is for cultivating cessation and contemplation, cultivating those two kinds of superior luminous contemplation. This is called contemplation cultivation.
What is the cultivation of the factors of enlightenment (Bodhipakkhiyadhamma)? It refers to closely associating with and accumulating the thirty-seven factors of enlightenment, whether cultivating, practicing, or repeatedly cultivating. This is called the cultivation of the factors of enlightenment. What are the thirty-seven factors of enlightenment? They are the four foundations of mindfulness (Satipaṭṭhāna), the four right exertions (Sammappadhāna), the four bases of power (Iddhipāda), the five roots (Indriya), the five powers (Bala), the seven factors of enlightenment (Bojjhaṅga), and the eightfold noble path (Ariya Aṭṭhaṅgika Magga). The four foundations of mindfulness are: 1. Mindfulness of the body (Kāyānupassanā); 2. Mindfulness of feeling (Vedanānupassanā); 3. Mindfulness of mind (Cittānupassanā); 4. Mindfulness of phenomena (Dhammānupassanā). The four right exertions are: 1. For the sake of abandoning evil and unwholesome states that have already arisen, generating desire, striving, and exerting effort.
精進。策心持心正斷。二于未生惡不善法為不生故。生欲策勵發勤精進。策心持心正斷。三于未生善法為令生故。生欲策勵發勤精進。策心持心正斷。四于已生善法為欲令住令不忘失。令修圓滿令倍修習。令其增長令其廣大。生欲策勵發勤精進。策心持心正斷。四神足者。一欲三摩地斷行成就神足。二勤三摩地斷行成就神足。三心三摩地斷行成就神足。四觀三摩地斷行成就神足。五根者。一信根。二精進根。三念根。四定根。五慧根。五力者。一信力。二精進力。三念力。四定力。五慧力。七覺支者。一念等覺支。二擇法等覺支。三精進等覺支。四喜等覺支。五安等覺支。六定等覺支。七舍等覺支。八支聖道者。一正見。二正思惟。三正語。四正業。五正命。六正精進。七正念。八正定。
今於此中雲何為身。云何于身住循身觀。云何爲念。云何念住。略說身相有三十五。謂內身外身。根所攝身非根所攝身。有情數身非有情數身。粗重俱行身輕安俱行身。能造身所造身。名身色身。那落迦身傍生身。祖父國身人身天身。有識身無識身。中身表身。變異身不變異身。女身男身半擇迦身。親友身非親友身。中庸身劣身。中身妙身。幼身少身老身。如是名為身相差別。住循身觀略有三種。謂依身增上聞思修慧。由此慧
故於一切身一切相。正觀察正推求。隨觀隨覺念。謂依身增上受持正法。思惟法義修習作證。于文于義修作證中心無忘失。若審思惟。我于正法為正受持為不爾耶。于彼彼義慧善了達為不爾耶。善能觸證彼彼解脫為不爾耶。如是審諦安住其念。名爲念住。又為守護念。為于境無染。為安住所緣。名爲念住。為守護念者。謂如說言先守護念。若常委念。為于境無染者。謂如說言念守護心行平等位。不取其相不取隨好。廣說乃至守護意根修意根律儀。為安住所緣者。謂如說言於四所緣安住其念。謂于遍滿所緣凈行所緣善巧所緣凈惑所緣。由此三相善住其念故名念住。云何為受。謂樂受苦受。不苦不樂受。樂身受苦身受。不苦不樂身受。如說身受心受亦爾。樂有愛味受。苦有愛味受。不苦不樂有愛味受。無愛味受。依耽嗜受。當知亦爾。樂依出離受。苦依出離受。不苦不樂依出離受。如是總有二十一受。或九種受。云何為心。謂有貪心離貪心。有瞋心離瞋心。有癡心離癡心。略心散心。下心舉心。掉心不掉心。寂靜心不寂靜心。定心不定心。善修心不善修心。善解脫心不善解脫心。如是總有二十種心。云何為法。謂若貪貪毗奈耶法。若瞋瞋毗奈耶法。若癡癡毗奈耶法。若略若散法。若下若舉法。若掉不掉法。若寂靜不寂靜法
【現代漢語翻譯】 現代漢語譯本 因此，對於一切身和一切相，要正確地觀察和正確地推求。隨著觀察，隨著覺知而憶念。這就是說，依靠身體的增上力來受持正法，思惟法的意義，修習並作證。對於文字和意義的修習作證，心中沒有忘失。如果審慎地思惟，我對於正法是真正地受持，還是不是這樣呢？對於那些意義，我的智慧是善於了達，還是不是這樣呢？我是否善於觸證那些解脫呢？像這樣審慎諦實地安住其念，就叫做念住。又爲了守護念，爲了對於境界沒有染著，爲了安住所緣，叫做念住。爲了守護念，就像所說的那樣，首先守護念。如果常常委細地憶念。爲了對於境界沒有染著，就像所說的那樣，念守護心行平等的位置，不取它的相，不取它的隨好。廣泛地說，乃至守護意根，修意根的律儀。爲了安住所緣，就像所說的那樣，在四種所緣上安住其念。即在遍滿所緣、凈行所緣、善巧所緣、凈惑所緣上安住。由於這三種相善於安住其念，所以叫做念住。 什麼是受（Vedana）呢？就是樂受、苦受、不苦不樂受。樂身受、苦身受、不苦不樂身受。就像所說的，身受和心受也是這樣。樂有愛味受、苦有愛味受、不苦不樂有愛味受、無愛味受。依靠耽嗜的受，應當知道也是這樣。樂依出離受、苦依出離受、不苦不樂依出離受。像這樣總共有二十一種受，或者九種受。 什麼是心（Citta）呢？就是有貪心、離貪心。有瞋心、離瞋心。有癡心、離癡心。略心、散心。下心、舉心。掉心、不掉心。寂靜心、不寂靜心。定心、不定心。善修心、不善修心。善解脫心、不善解脫心。像這樣總共有二十種心。 什麼是法（Dharma）呢？就是若貪是貪毗奈耶法（Vinaya-dharma），若瞋是瞋毗奈耶法，若癡是癡毗奈耶法。若略是略法，若散是散法。若下是下法，若舉是舉法。若掉是不掉法。若寂靜是不寂靜法。
【English Translation】 English version Therefore, regarding all bodies and all characteristics, one should correctly observe and correctly investigate. With observation, with awareness, remember. That is, relying on the body's augmentation to uphold the true Dharma, contemplate the meaning of the Dharma, practice and realize it. In the practice and realization of the text and meaning, the mind does not forget. If one thoughtfully considers, am I truly upholding the true Dharma, or am I not? Regarding those meanings, is my wisdom good at understanding, or is it not? Am I good at touching and realizing those liberations? Thus, steadily abiding in that mindfulness is called mindfulness-establishment (念住, Nianzhu). Furthermore, for the sake of guarding mindfulness, for being without attachment to objects, for abiding in the object of focus, it is called mindfulness-establishment. For the sake of guarding mindfulness, as it is said, first guard mindfulness. If one constantly and meticulously remembers. For being without attachment to objects, as it is said, mindfulness guards the mind's conduct in a state of equality, not grasping its characteristics, not grasping its secondary characteristics. Broadly speaking, even guarding the mind-root, cultivating the discipline of the mind-root. For the sake of abiding in the object of focus, as it is said, abide in mindfulness on the four objects of focus. That is, abide in the pervasive object of focus, the purifying conduct object of focus, the skillful object of focus, and the purifying defilement object of focus. Because of these three aspects of well-abiding in mindfulness, it is called mindfulness-establishment. What is feeling (受, Vedana)? It is pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling. Pleasant bodily feeling, painful bodily feeling, neither-pleasant-nor-painful bodily feeling. As it is said, bodily feeling and mental feeling are also like this. Pleasant feeling with craving, painful feeling with craving, neither-pleasant-nor-painful feeling with craving, feeling without craving. Relying on feeling with attachment, it should be known that it is also like this. Pleasant feeling based on renunciation, painful feeling based on renunciation, neither-pleasant-nor-painful feeling based on renunciation. Thus, in total, there are twenty-one types of feeling, or nine types of feeling. What is mind (心, Citta)? It is mind with greed, mind without greed. Mind with hatred, mind without hatred. Mind with delusion, mind without delusion. Contracted mind, scattered mind. Lowered mind, elevated mind. Agitated mind, unagitated mind. Tranquil mind, untranquil mind. Concentrated mind, unconcentrated mind. Well-cultivated mind, un-well-cultivated mind. Well-liberated mind, un-well-liberated mind. Thus, in total, there are twenty types of mind. What is Dharma (法, Dharma)? It is if greed is the greed Vinaya-dharma (毗奈耶法, Vinaya-dharma), if hatred is the hatred Vinaya-dharma, if delusion is the delusion Vinaya-dharma. If contracted is contracted Dharma, if scattered is scattered Dharma. If lowered is lowered Dharma, if elevated is elevated Dharma. If agitated is unagitated Dharma. If tranquil is untranquil Dharma.
。若定不定法。若善修不善修法。若善解脫不善解脫法。如是當知建立黑品白品染品凈品二十種法。又樂受者。謂順樂受觸為緣所生平等受受所攝。是名樂受。此若五識相應名身受。若意識相應名心受。如順樂受觸。如是順苦受觸。順不苦不樂受觸為緣所生。不平等受受所攝。非平等非不平等受受所攝。是名苦受不苦不樂受。此若五識相應名身受。若意識相應名心受。如是諸受若隨順涅槃。隨順抉擇畢竟出離畢竟離垢畢竟。能令梵行圓滿名無愛味受。若墮于界名有愛味受。若色無色界系若隨順離欲。名依出離受。若欲界系若不順離欲。名依耽嗜受。又有貪心者。謂于可愛所緣境事貪纏所纏。離貪心者。謂即遠離如是貪纏。有瞋心者。謂于可憎所緣境事瞋纏所纏。離瞋心者。謂即遠離如是瞋纏。有癡心者。謂于可愚所緣境事癡纏所纏。離癡心者謂即遠離如是癡纏。如是六心當知皆是行時所起三煩惱品。及此三品對治差別。略心者。謂由正行於內所緣繫縛其心。散心者。謂于外五妙欲隨順流散。下心者。謂惛沉睡眠俱行。舉心者。謂于凈妙所緣明瞭顯現。掉心者。謂大舉故掉纏所掉。不掉心者。謂于舉時及於略時得平等舍。寂靜心者。謂從諸蓋已得解脫。不寂靜心者。謂從諸蓋未得解脫言。定心者。謂從諸蓋得解脫已。復
【現代漢語翻譯】 現代漢語譯本：如果是不確定的法，如果是善修或不善修的法，如果是善解脫或不善解脫的法，應當知道像這樣建立黑品、白品、染品、凈品這二十種法。 又，樂受，是指以順樂受的觸為緣所產生的平等受，屬於受的範疇。這稱為樂受。如果與五識相應，則稱為身受；如果與意識相應，則稱為心受。如同順樂受的觸一樣，順苦受的觸，順不苦不樂受的觸為緣所生，是不平等受，不屬於平等或不平等受的範疇。這稱為苦受和不苦不樂受。如果與五識相應，則稱為身受；如果與意識相應，則稱為心受。像這樣，各種感受如果隨順涅槃（Nirvana，解脫），隨順抉擇，最終出離，最終遠離垢染，最終能使梵行圓滿，就稱為無愛味受。如果墮入于界（Dhatu，界），就稱為有愛味受。如果與色無色界繫縛，如果隨順遠離慾望，就稱為依出離受。如果與欲界繫縛，如果不隨順遠離慾望，就稱為依耽嗜受。 又有貪心的人，是指對於可愛的所緣境事，被貪纏所纏縛。離貪心的人，是指遠離了這樣的貪纏。有瞋心的人，是指對於可憎的所緣境事，被瞋纏所纏縛。離瞋心的人，是指遠離了這樣的瞋纏。有癡心的人，是指對於可愚的所緣境事，被癡纏所纏縛。離癡心的人，是指遠離了這樣的癡纏。像這樣六種心，應當知道都是行時所生起的三種煩惱品，以及這三種品類的對治差別。略心，是指通過正確的修行，將心繫縛于內在的所緣。散心，是指隨順外在的五種妙欲而流散。下心，是指與昏沉睡眠一同生起。舉心，是指對於清凈美妙的所緣，能夠明瞭地顯現。掉心，是指由於過度高舉而受到掉舉纏的擾亂。不掉心，是指在舉時以及略時，能夠獲得平等舍。寂靜心，是指已經從各種蓋障中獲得解脫。不寂靜心，是指尚未從各種蓋障中獲得解脫。定心，是指從各種蓋障中獲得解脫后，又
【English Translation】 English version: If it is an undetermined Dharma (law, teaching), if it is a Dharma of good practice or bad practice, if it is a Dharma of good liberation or bad liberation, one should know that in this way, twenty kinds of Dharmas of the dark category, the bright category, the defiled category, and the pure category are established. Furthermore, pleasant feeling refers to the equal feeling arising from contact with pleasant feeling, which belongs to the category of feeling. This is called pleasant feeling. If it corresponds to the five consciousnesses, it is called bodily feeling; if it corresponds to the mind consciousness, it is called mental feeling. Just like contact with pleasant feeling, contact with painful feeling, and contact with neither-painful-nor-pleasant feeling arise as unequal feelings, not belonging to the category of equal or unequal feelings. These are called painful feeling and neither-painful-nor-pleasant feeling. If they correspond to the five consciousnesses, they are called bodily feeling; if they correspond to the mind consciousness, they are called mental feeling. In this way, if various feelings accord with Nirvana (liberation), accord with discernment, ultimately lead to departure, ultimately lead to the removal of defilements, and ultimately enable the perfection of Brahma-conduct, they are called feelings without the taste of attachment. If they fall into the Dhatu (realm), they are called feelings with the taste of attachment. If they are bound by the formless realm, if they accord with detachment from desire, they are called feelings based on detachment. If they are bound by the desire realm, if they do not accord with detachment from desire, they are called feelings based on indulgence. Moreover, a person with a greedy mind refers to being entangled by the entanglement of greed towards a lovely object of perception. A person with a mind free from greed refers to being far away from such entanglement of greed. A person with an angry mind refers to being entangled by the entanglement of anger towards a hateful object of perception. A person with a mind free from anger refers to being far away from such entanglement of anger. A person with a deluded mind refers to being entangled by the entanglement of delusion towards a delusive object of perception. A person with a mind free from delusion refers to being far away from such entanglement of delusion. These six kinds of minds should be known as the three categories of afflictions that arise during practice, as well as the differences in their antidotes. A contracted mind refers to binding the mind to an internal object of perception through correct practice. A scattered mind refers to flowing along with the external five sensual pleasures. A lowered mind refers to arising together with drowsiness and sleep. An uplifted mind refers to the clear manifestation of a pure and wonderful object of perception. An agitated mind refers to being disturbed by the agitation entanglement due to excessive upliftment. A non-agitated mind refers to attaining equal equanimity during upliftment and contraction. A tranquil mind refers to having obtained liberation from the various hindrances. A non-tranquil mind refers to not having obtained liberation from the various hindrances. A concentrated mind refers to, after having obtained liberation from the various hindrances, further
能證入根本靜慮。不定心者。謂未能入。善修心者。謂於此定長時串習。得隨所欲得無艱難得無梗澀。速能證入。不善修心者。與此相違應知其相。善解脫心者。謂從一切究竟解脫。不善解脫心者。謂不從一切不究竟解脫。如是十四種心當知皆是住時所起。依凈蓋地住時所起有八種心。謂從略心散心乃至寂靜不寂靜心。依凈煩惱地住時所起有六種心。謂定心不定心乃至善解脫不善解脫心。又于內有蓋能自了知我有諸蓋。于內無蓋能自了知我無諸蓋。如彼諸蓋未生而生亦能了知。如彼諸蓋生已散滅亦能了知。于眼有結乃至於意有結。能自了知我有眼結乃至我有意結。于眼無結乃至於意無結。能自了知我眼無結乃至我意無結。如彼眼結乃至意結未生而生亦能了知。如彼諸結生已散滅亦能了知。于內有念等覺支能自了知我有念等覺支。于內無念等覺支能自了知我無念等覺支。如念等覺支未生而生亦能了知。如生已住不忘修滿倍復修習增長廣大。亦能了知。如念等覺支。如是擇法精進喜安定舍等覺支當知亦爾。若能如是如實遍知諸雜染法自性因緣過患對治。是為法念住體。如說于身住循身觀念及念住。如是于受於心於法隨其所應當知亦爾。云何于內身等住循身等觀。云何于外身等住循身等觀。云何于內外身等住循身等觀。謂若
【現代漢語翻譯】 現代漢語譯本 能證入根本靜慮（dhyana，禪定）。不定心者，是指未能進入（禪定）。善修心者，是指對於此禪定長時間串習，能夠隨心所欲地進入，沒有困難，沒有阻礙，迅速能夠證入。不善修心者，與此相反，應當知道他們的狀態。善解脫心者，是指從一切（煩惱）究竟解脫。不善解脫心者，是指不能從一切（煩惱）不究竟解脫。像這樣十四種心，應當知道都是在住（禪定）時所生起的。 依據凈蓋地住時所生起的有八種心，即從略心、散心，乃至寂靜不寂靜心。依據凈煩惱地住時所生起的有六種心，即定心、不定心，乃至善解脫、不善解脫心。又，對於內心有蓋（障礙）時，能夠自己了知我有諸蓋。對於內心無蓋時，能夠自己了知我無諸蓋。如那些諸蓋未生而生起，也能了知。如那些諸蓋生起后散滅，也能了知。 對於眼有結（saṃyojana，煩惱的束縛），乃至於意有結，能夠自己了知我有眼結，乃至我有意結。對於眼無結，乃至於意無結，能夠自己了知我眼無結，乃至我意無結。如那些眼結，乃至意結未生而生起，也能了知。如那些諸結生起后散滅，也能了知。 對於內心有念等覺支（smṛti-saṃbodhyaṅga，七覺支之一，正念），能夠自己了知我有念等覺支。對於內心無念等覺支，能夠自己了知我無念等覺支。如念等覺支未生而生起，也能了知。如（念等覺支）生起后安住、不忘失、修習圓滿、更加倍地修習、增長廣大，也能了知。如念等覺支，這樣擇法（dharma-vicaya，選擇正確的法）、精進（vīrya，努力）、喜（prīti，喜悅）、安定（praśrabdhi，輕安）、舍（upekṣā，捨棄）等覺支，應當知道也是如此。 如果能夠像這樣如實遍知諸雜染法（klesha，煩惱）的自性、因緣、過患、對治，這就是法念住（dharma-smṛtyupasthāna，四念住之一，對法的觀照）的體性。如說于身住循身觀念及念住，像這樣對於受（vedanā，感受）、於心（citta，心識）、於法（dharma，法）隨其所應，應當知道也是如此。如何于內身等住循身等觀？如何于外身等住循身等觀？如何于內外身等住循身等觀？如果...
【English Translation】 English version One can realize fundamental dhyana (meditative absorption). 'Unsettled mind' refers to one who has not yet entered (dhyana). 'Well-trained mind' refers to one who has long practiced this dhyana, able to enter at will, without difficulty, without obstruction, and quickly realize it. 'Untrained mind' is the opposite of this, and one should know its characteristics. 'Well-liberated mind' refers to complete liberation from all (afflictions). 'Un-liberated mind' refers to incomplete liberation from all (afflictions). These fourteen types of minds should be known as arising during dwelling (in dhyana). Based on dwelling in the pure-cover ground, there are eight types of minds that arise, namely, from contracted mind, scattered mind, to tranquil and non-tranquil mind. Based on dwelling in the pure-affliction ground, there are six types of minds that arise, namely, settled mind, unsettled mind, to well-liberated and un-liberated mind. Furthermore, when there are covers (hindrances) within, one can know for oneself, 'I have covers.' When there are no covers within, one can know for oneself, 'I have no covers.' One can also know when those covers arise that have not yet arisen. One can also know when those covers arise and then dissipate. When there are fetters (saṃyojana, bonds) in the eye, and even in the mind, one can know for oneself, 'I have fetters in the eye,' and even 'I have fetters in the mind.' When there are no fetters in the eye, and even in the mind, one can know for oneself, 'I have no fetters in the eye,' and even 'I have no fetters in the mind.' One can also know when those fetters in the eye, and even in the mind, arise that have not yet arisen. One can also know when those fetters arise and then dissipate. When there is mindfulness as a factor of enlightenment (smṛti-saṃbodhyaṅga, one of the seven factors of enlightenment) within, one can know for oneself, 'I have mindfulness as a factor of enlightenment.' When there is no mindfulness as a factor of enlightenment within, one can know for oneself, 'I have no mindfulness as a factor of enlightenment.' One can also know when mindfulness as a factor of enlightenment arises that has not yet arisen. One can also know when (mindfulness as a factor of enlightenment) arises, abides, is not forgotten, is fully cultivated, is repeatedly practiced, increases, and expands. Just like mindfulness as a factor of enlightenment, so too should one know regarding investigation of dharma (dharma-vicaya, discrimination of the correct dharma), effort (vīrya, diligence), joy (prīti, rapture), tranquility (praśrabdhi, serenity), and equanimity (upekṣā, impartiality) as factors of enlightenment. If one can thus truly and completely know the nature, causes, faults, and antidotes of all defiled dharmas (klesha, afflictions), this is the essence of dharma-smṛtyupasthāna (one of the four foundations of mindfulness, contemplation of dharma). As it is said, dwelling in the body, one contemplates the body and establishes mindfulness, so too, regarding feeling (vedanā, sensation), mind (citta, consciousness), and dharma (dharma, phenomena), as appropriate, one should know it is the same. How does one dwell in the inner body, etc., contemplating the body, etc.? How does one dwell in the outer body, etc., contemplating the body, etc.? How does one dwell in both the inner and outer body, etc., contemplating the body, etc.? If...
緣內自有情數身色為境住循身觀。是名于內身住循身觀。若緣外非有情數色為境住循身觀。是名于外身住循身觀。若緣外他有情數身色為境住循身觀。是名于內外身住循身觀。若緣依內自有情數身色所生受心法為境住循三觀。是名于內受心法住循受心法觀。若緣依外非有情數色所生受心法為境住循三觀。是名于外受心法住循受心法觀。若緣依外他有情數身色所生受心法為境住循三觀。是名于內外受心法住循受心法觀。復有差別。謂若緣根所攝有執有受色為境。是名于內身住循身觀。若緣非根所攝無執無受色為境。是名于外身住循身觀。若緣非根所攝有執有受色為境。是名于內外身住循身觀。如是若緣依前三色所生受心法為境。隨其所應當知即是住循三觀。復有差別。謂若緣自內定地輕安俱行色為境。是名于內身住循身觀。若緣自內不定地粗重俱行色為境。是名于外身住循身觀。若緣他輕安俱行粗重俱行色為境。是名于內外身住循身觀。如是若緣依前三色所生受心法。為境。隨其所應當知即是住循三觀。復有差別。謂若緣內能造大種色為境。是名于內身住循身觀。若緣外能造大種色為境。是名于外身住循身觀。若緣依能造大種色所生根境所攝造色為境。是名于內外身住循身觀。如是若緣依前三色所生受心法為境。隨其所
【現代漢語翻譯】 現代漢語譯本： 如果以自身內在的有情眾生的身體和色法為對象，安住于身，隨順觀察身體的實相，這稱為于內身安住隨順觀察身體（于內身住循身觀）。如果以外在的、非有情眾生的色法為對象，安住于身，隨順觀察身體的實相，這稱為于外身安住隨順觀察身體（于外身住循身觀）。如果以外在的、其他有情眾生的身體和色法為對象，安住于身，隨順觀察身體的實相，這稱為于內外身安住隨順觀察身體（于內外身住循身觀）。 如果以依于自身內在的有情眾生的身體和色法所產生的感受和心法為對象，安住于受、心、法，隨順觀察感受、心和法的實相，這稱為于內受心法安住隨順觀察受心法（于內受心法住循受心法觀）。如果以依于外在的、非有情眾生的色法所產生的感受和心法為對象，安住于受、心、法，隨順觀察感受、心和法的實相，這稱為于外受心法安住隨順觀察受心法（于外受心法住循受心法觀）。如果以依于外在的、其他有情眾生的身體和色法所產生的感受和心法為對象，安住于受、心、法，隨順觀察感受、心和法的實相，這稱為于內外受心法安住隨順觀察受心法（于內外受心法住循受心法觀）。 還有一種差別。如果以根（indriya）所攝的、有執取、有感受的色法為對象，這稱為于內身安住隨順觀察身體。如果以非根所攝的、無執取、無感受的色法為對象，這稱為于外身安住隨順觀察身體。如果以非根所攝的、有執取、有感受的色法為對象，這稱為于內外身安住隨順觀察身體。像這樣，如果以依於前面三種色法所產生的感受和心法為對象，根據情況，應當知道這就是安住隨順觀察受、心、法。 還有一種差別。如果以自身內在的、與禪定（dhyana）的輕安（prasrabdhi）相應的色法為對象，這稱為于內身安住隨順觀察身體。如果以自身內在的、與非禪定的粗重（daurbalya）相應的色法為對象，這稱為于外身安住隨順觀察身體。如果以其他眾生的與輕安相應的或與粗重相應的色法為對象，這稱為于內外身安住隨順觀察身體。像這樣，如果以依於前面三種色法所產生的感受和心法為對象，根據情況，應當知道這就是安住隨順觀察受、心、法。 還有一種差別。如果以內在的能造大種色（mahabhuta-rupa）為對象，這稱為于內身安住隨順觀察身體。如果以外在的能造大種色為對象，這稱為于外身安住隨順觀察身體。如果以依于能造大種色所產生的、根（indriya）和境（visaya）所攝的所造色（upada-rupa）為對象，這稱為于內外身安住隨順觀察身體。像這樣，如果以依於前面三種色法所產生的感受和心法為對象，根據情況，應當知道這就是安住隨順觀察受、心、法。
【English Translation】 English version: If, internally, one dwells observing the body in the body, taking as its object the body and form of sentient beings within oneself, this is called dwelling observing the body in the internal body (ajjhattam va kaye kayanupassi viharati). If, externally, one dwells observing the body in the body, taking as its object the form of non-sentient beings outside oneself, this is called dwelling observing the body in the external body (bahiddha va kaye kayanupassi viharati). If, externally, one dwells observing the body in the body, taking as its object the body and form of other sentient beings outside oneself, this is called dwelling observing the body in the internal and external body (ajjhattabahiddha va kaye kayanupassi viharati). If one dwells observing feeling, mind, and mental objects in feeling, mind, and mental objects, taking as its object the feelings and mental phenomena arising from the body and form of sentient beings within oneself, this is called dwelling observing feeling, mind, and mental objects in the internal feeling, mind, and mental objects (ajjhattam va vedanasu cittesu dhammesu vedananupassi viharati). If one dwells observing feeling, mind, and mental objects in feeling, mind, and mental objects, taking as its object the feelings and mental phenomena arising from the form of non-sentient beings outside oneself, this is called dwelling observing feeling, mind, and mental objects in the external feeling, mind, and mental objects (bahiddha va vedanasu cittesu dhammesu vedananupassi viharati). If one dwells observing feeling, mind, and mental objects in feeling, mind, and mental objects, taking as its object the feelings and mental phenomena arising from the body and form of other sentient beings outside oneself, this is called dwelling observing feeling, mind, and mental objects in the internal and external feeling, mind, and mental objects (ajjhattabahiddha va vedanasu cittesu dhammesu vedananupassi viharati). There is also a distinction. If one takes as its object form that is included within the sense faculties (indriya), is grasped, and is felt, this is called dwelling observing the body in the internal body. If one takes as its object form that is not included within the sense faculties, is not grasped, and is not felt, this is called dwelling observing the body in the external body. If one takes as its object form that is not included within the sense faculties, but is grasped and is felt, this is called dwelling observing the body in the internal and external body. In this way, if one takes as its object the feelings and mental phenomena arising from the preceding three types of form, according to the situation, it should be understood that this is dwelling observing feeling, mind, and mental objects. There is also a distinction. If one takes as its object form that is accompanied by tranquility (prasrabdhi) associated with internal meditative concentration (dhyana), this is called dwelling observing the body in the internal body. If one takes as its object form that is accompanied by coarseness (daurbalya) associated with internal non-meditative states, this is called dwelling observing the body in the external body. If one takes as its object form that is accompanied by tranquility or coarseness belonging to others, this is called dwelling observing the body in the internal and external body. In this way, if one takes as its object the feelings and mental phenomena arising from the preceding three types of form, according to the situation, it should be understood that this is dwelling observing feeling, mind, and mental objects. There is also a distinction. If one takes as its object the internal primary elements (mahabhuta-rupa), this is called dwelling observing the body in the internal body. If one takes as its object the external primary elements, this is called dwelling observing the body in the external body. If one takes as its object the derived form (upada-rupa) that arises from the primary elements and is included within the sense faculties (indriya) and sense objects (visaya), this is called dwelling observing the body in the internal and external body. In this way, if one takes as its object the feelings and mental phenomena arising from the preceding three types of form, according to the situation...
應當知即是住循三觀。復有差別。謂若緣有識身內色為境。是名于內身住循身觀。若緣無識身有情數青瘀等位色為境。是名于外身住循身觀。若緣無識身色於過去時有識性。有識身色于未來時無識性。相似法性平等法性為境。是名于內外身住循身觀。如是若緣依前三色所生受心法為境。隨其所應當知即是住循三觀。復有差別。謂若緣自中身發毛爪齒等相為境。是名于內身住循身觀。若緣他中身發毛爪齒等相為境。是名于外身住循身觀。若緣內表身變異不變異青瘀等相。及緣外表身變異不變異青瘀等相相似法性平等法性為境。是名于內外身住循身觀。如是若緣依前三色所生受心法為境。隨其所應當知即是住循三觀。如是等類身受心法諸差別門當知多種。今於此中且顯少分諸門差別。又為對治四顛倒故。世尊建立四種念住。謂為對。治于不凈中計凈顛倒立身念住。以佛世尊于循身念住中宣說不凈相。應四憺怕路。若能於此多分思惟。便於不凈斷凈顛倒。為欲對治于諸苦中計樂顛倒。立受念住。以于諸受住循受觀。如實了知諸所有受皆悉是苦。便於諸苦斷樂顛倒。為欲對治于無常中計常顛倒。立心念住。以能了知有貪心等種種差別。經歷彼彼日夜剎那瞬息須臾非一眾多種種品類心生滅性。便於無常斷常顛倒。為欲對治于無我
中計我顛倒。立法念住。由彼先來有有我見等諸煩惱故。無無我見等諸善法故。于諸蘊中生起我見。以于諸法住循法觀。如實了知所計諸蘊自相共相。便於無我斷我顛倒。復有差別。謂諸世間多於諸蘊唯有蘊性唯有法性。不如實知橫計有我依止於身。由依身故受用苦樂。受苦樂者由法非法有染有凈。為欲除遣我所依事愚故。立身念住。為欲除遣我所領受事愚故。立受念住。為欲除遣於心意識執我愚者我事愚故。立心念住。為欲除遣所執我心能染凈事愚故。立法念住。復有差別。謂若依此造作諸業。若為此故造作諸業。若造業者若由此故造作諸業。為總顯示如是一切立四念住。當知此中依止於身造作諸業。為求受故造作諸業。心能造業由善不善法能造諸業。復有差別。謂若依此有染有凈。若為此故起染起凈。若染凈者若由此故成染成凈。總為顯示如是一切立四念住。當知此中依止於身有染有凈。為求受故起染起凈。心染凈者由諸法故成染成凈。問念住何義。答若於此住念。若由此住念皆名念住。於此住念者。謂所緣念住。由此住念者。謂若慧若念攝持于定。是自性念住。所餘相應諸心心法。是相雜念住。又由身受心法增上所生善有漏無漏道皆名念住。此復三種。一聞所成。二思所成。三修所成。聞思所成唯是有漏。修所
【現代漢語翻譯】 現代漢語譯本： 由於我執而產生顛倒認知。爲了破除這種顛倒，設立四念住（Sati-patthana，念住：專注的處所或對像）。因為先前存在有我見等各種煩惱，缺乏無我見等各種善法，所以在五蘊（Skandha，構成個體經驗的五種要素：色、受、想、行、識）中生起我見。通過對諸法（Dharma，宇宙的真理或法則）安住于如實的觀察，如實了知所執著的五蘊的自相和共相，就能斷除對於無我的顛倒認知。 還有另一種差別。世間上大多數人對於五蘊，只認為有蘊的性質，只有法的性質，不能如實地瞭解，錯誤地認為有一個『我』依附於身體。由於依賴身體，所以感受苦樂。感受苦樂的人，由於合乎或不合乎正法，而有染污或清凈。爲了去除對於『我』所依止之事的愚癡，設立身念住（Kaya-sati-patthana，對身體的專注）。爲了去除對於『我』所領受之事的愚癡，設立受念住（Vedana-sati-patthana，對感受的專注）。爲了去除對於心和意識執著為『我』的愚癡，也就是對於『我』之事（的愚癡），設立心念住（Citta-sati-patthana，對心的專注）。爲了去除所執著的『我』的心能夠染污和清凈之事的愚癡，設立法念住（Dhamma-sati-patthana，對法的專注）。 還有另一種差別。如果依靠身體造作各種業，如果爲了身體的緣故造作各種業，如果造業者（是我），如果由於身體的緣故造作各種業，爲了總括顯示這一切，設立四念住。應當知道，這裡是依止於身體造作各種業，爲了追求感受而造作各種業，心能夠造業，由於善或不善的法能夠造作各種業。 還有另一種差別。如果依靠身體而有染污或清凈，如果爲了身體的緣故生起染污或清凈，如果染污或清凈者（是我），如果由於身體的緣故成就染污或清凈，總括爲了顯示這一切，設立四念住。應當知道，這裡是依止於身體而有染污或清凈，爲了追求感受而生起染污或清凈，心是染污或清凈者，由於諸法而成就染污或清凈。 問：念住是什麼意思？ 答：如果對於此（對像）安住于念，如果由此（方法）安住于念，都稱爲念住。對於此（對像）安住于念，是指所緣念住（Alambana-sati-patthana，以特定對像為專注的念住）。由此（方法）安住于念，是指智慧或念攝持于禪定，這是自性念住（Svabhava-sati-patthana，以唸的自性為專注的念住）。其餘相應的各種心和心法，是相雜念住（Samsarga-sati-patthana，與其它心理因素混合的念住）。 又，由身、受、心、法增上所產生的善的有漏和無漏之道，都稱爲念住。這又分為三種：一、聞所成（Sutamayā，聽聞佛法而得）；二、思所成（Cintāmayā，通過思考而得）；三、修所成（Bhāvanāmayā，通過修行而得）。聞所成和思所成只有有漏（Sasrava，與煩惱相關的）的。
【English Translation】 English version: Due to the delusion of 'I', inverted perceptions arise. To establish mindfulness, the four Sati-patthanas (Sati-patthana, foundations of mindfulness: places or objects of focus) are established. Because of the pre-existing afflictions such as the view of 'I', and the lack of virtuous qualities such as the view of 'no-I', the view of 'I' arises in the Skandhas (Skandha, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness). By abiding in the observation of the Dharma (Dharma, the truth or law of the universe) as it is, and truly understanding the self-nature and common nature of the Skandhas that are clung to, one can sever the inverted perception of 'I'. There is another distinction. Most people in the world only see the nature of the Skandhas as merely aggregates, merely Dharma, and do not truly understand. They mistakenly believe that an 'I' exists, relying on the body. Because of relying on the body, they experience suffering and pleasure. Those who experience suffering and pleasure have defilement or purity due to conforming or not conforming to the Dharma. To eliminate the ignorance of the things that 'I' relies on, Kaya-sati-patthana (mindfulness of the body) is established. To eliminate the ignorance of the things that 'I' experiences, Vedana-sati-patthana (mindfulness of feeling) is established. To eliminate the ignorance of clinging to the mind and consciousness as 'I', that is, the ignorance of the matter of 'I', Citta-sati-patthana (mindfulness of the mind) is established. To eliminate the ignorance of the 'I's' mind that is clung to being able to defile and purify, Dhamma-sati-patthana (mindfulness of Dharma) is established. There is another distinction. If one creates various karmas relying on the body, if one creates various karmas for the sake of the body, if the creator of karma (is 'I'), if one creates various karmas because of the body, to comprehensively show all of this, the four Sati-patthanas are established. It should be known that here, one creates various karmas relying on the body, one creates various karmas to seek feeling, the mind is able to create karma, and various karmas are able to be created due to virtuous or unvirtuous Dharma. There is another distinction. If there is defilement or purity relying on the body, if defilement or purity arises for the sake of the body, if the defiled or pure one (is 'I'), if defilement or purity is achieved because of the body, to comprehensively show all of this, the four Sati-patthanas are established. It should be known that here, there is defilement or purity relying on the body, defilement or purity arises to seek feeling, the mind is the defiled or pure one, and defilement or purity is achieved due to the Dharmas. Question: What is the meaning of Sati-patthana? Answer: If one abides in mindfulness of this (object), if one abides in mindfulness by this (method), both are called Sati-patthana. Abiding in mindfulness of this (object) refers to Alambana-sati-patthana (mindfulness with a specific object of focus). Abiding in mindfulness by this (method) refers to wisdom or mindfulness holding onto Samadhi (meditative concentration), this is Svabhava-sati-patthana (mindfulness with the nature of mindfulness as the focus). The remaining corresponding various minds and mental factors are Samsarga-sati-patthana (mindfulness mixed with other psychological factors). Furthermore, the virtuous Sasrava (with outflows, related to afflictions) and Anasrava (without outflows, not related to afflictions) paths produced by the increase of body, feeling, mind, and Dharma are all called Sati-patthana. This is further divided into three types: 1. Sutamayā (acquired through hearing the Dharma); 2. Cintāmayā (acquired through thinking); 3. Bhāvanāmayā (acquired through cultivation). What is acquired through hearing and thinking is only Sasrava.
成者通漏無漏。
瑜伽師地論卷第二十八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第二十九
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第二瑜伽處之四
如是於四念住串習行故。已能除遣粗粗顛倒。已能了達善不善法。從此無間于諸未生惡不善法為不生故。于諸已生惡不善法為令斷故。于其未生一切善法為令生故。于其已生一切善法為欲令住令不忘失。廣說如前。乃至攝心持心。云何名為惡不善法。謂欲纏染污身語意業。是身語意惡行所攝。及能起彼所有煩惱。若未和合。未現在前。說名未生。若已和合已現在前說名已生。云何名為一切善法。謂若彼對治若蓋對治若結對治。未生已生應知如前。惡不善法若時未生。惡不善法先未和合。為令不生髮起希愿。我當令彼一切一切皆不復生。是名于諸未生惡不善法為不生故生欲。若時已生惡不善法先已和合。為令斷故發起希愿。我當於彼一切一切皆不忍受斷滅除遣。是名于諸已生惡不善法為令斷故生欲。又彼一切惡不善法。或緣過去事生。或緣未來事生。或緣現在事生。如是彼法。或緣不現見境。或緣現見境。若緣過去未來事境是名緣不現見境。若緣現在事境。是名緣現見境。當知此中於緣
【現代漢語翻譯】 現代漢語譯本：成就者能夠通達有漏和無漏的法。
《瑜伽師地論》卷第二十八 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第二十九
彌勒菩薩說
三藏法師玄奘奉詔翻譯本地分中聲聞地第十三第二瑜伽處之四
像這樣，由於串習修行四念住，已經能夠去除粗顯的顛倒，已經能夠了達善法和不善法。從此之後，爲了使那些尚未生起的惡不善法不生起，爲了使那些已經生起的惡不善法得以斷除，爲了使那些尚未生起的一切善法得以生起，爲了使那些已經生起的一切善法得以保持、不忘失，（其修行方法）廣泛地說就像前面所說的那樣，乃至攝心持心。什麼叫做惡不善法呢？就是被欲界煩惱染污的身語意業，這是屬於身語意惡行所包含的，以及能夠生起這些惡行的所有煩惱。如果尚未和合、尚未顯現，就叫做未生；如果已經和合、已經顯現，就叫做已生。什麼叫做一切善法呢？就是那些對治惡不善法的法，那些對治煩惱蓋的法，那些對治煩惱結的法。未生和已生的善法，應當像前面所說的那樣理解。惡不善法在尚未生起的時候，惡不善法先前尚未和合，爲了使它們不生起而發起希望：『我應當使它們一切一切都不再產生。』這叫做對於尚未生起的惡不善法，爲了使它們不生起而生起欲求。惡不善法在已經生起的時候，惡不善法先前已經和合，爲了使它們斷除而發起希望：『我應當對於它們一切一切都不忍受，斷滅、去除、遣除它們。』這叫做對於已經生起的惡不善法，爲了使它們斷除而生起欲求。而且，所有這些惡不善法，或者緣於過去的事情而生起，或者緣于未來的事情而生起，或者緣于現在的事情而生起。像這樣，這些法，或者緣于不現見的境界，或者緣于現見的境界。如果緣於過去、未來的事情和境界，這叫做緣于不現見的境界；如果緣于現在的事情和境界，這叫做緣于現見的境界。應當知道，這裡所說的緣于
【English Translation】 English version: The accomplished one is able to penetrate the defiled (with outflows) and undefiled (without outflows) dharmas.
Yogācārabhūmi-śāstra, Scroll 28 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 29
Said by Bodhisattva Maitreya (Maitreya Bodhisattva)
Translated under imperial decree by Tripitaka Master Xuanzang (Xuanzang), from the Śrāvakabhūmi (Śrāvakabhūmi) section of the Local Division, the Thirteenth Section, the Fourth Yoga Practice.
Thus, through the repeated practice of the Four Foundations of Mindfulness (four mindfulnesses), one is already able to eliminate the grosser forms of delusion and understand wholesome and unwholesome dharmas. From this point onward, in order to prevent the arising of unwholesome and evil dharmas that have not yet arisen, in order to cause the cessation of unwholesome and evil dharmas that have already arisen, in order to cause the arising of all wholesome dharmas that have not yet arisen, and in order to maintain and prevent the loss of all wholesome dharmas that have already arisen, (the practice) is extensively described as before, up to and including gathering and holding the mind. What are called unwholesome and evil dharmas? They are the actions of body, speech, and mind that are defiled by attachment to desires (kama-dhātu), which are included in the evil conduct of body, speech, and mind, as well as all the afflictions that can give rise to these evil actions. If they have not yet combined and have not yet manifested, they are called 'not yet arisen'; if they have already combined and have already manifested, they are called 'already arisen'. What are called all wholesome dharmas? They are those dharmas that counteract unwholesome dharmas, those that counteract the coverings (nivaranas), and those that counteract the bonds (samyojanas). The 'not yet arisen' and 'already arisen' of wholesome dharmas should be understood as before. When unwholesome and evil dharmas have not yet arisen, when unwholesome and evil dharmas have not yet combined, one generates the aspiration to prevent them from arising: 'I shall ensure that all of them, without exception, do not arise again.' This is called generating desire (chanda) for the sake of preventing the arising of unwholesome and evil dharmas that have not yet arisen. When unwholesome and evil dharmas have already arisen, when unwholesome and evil dharmas have already combined, one generates the aspiration to cause them to cease: 'I shall not tolerate any of them, but shall cut them off, eliminate them, and dispel them.' This is called generating desire for the sake of causing the cessation of unwholesome and evil dharmas that have already arisen. Moreover, all these unwholesome and evil dharmas arise either in relation to past events, or in relation to future events, or in relation to present events. In this way, these dharmas arise either in relation to unseen objects or in relation to seen objects. If they arise in relation to past or future events and objects, this is called arising in relation to unseen objects; if they arise in relation to present events and objects, this is called arising in relation to seen objects. It should be understood that, in this context, arising in relation to
不現見境。惡不善法其未生者欲令不生。其已生者欲令永斷自策自勵。是名策勵。于緣現見境。惡不善法其未生者欲令不生。其已生者欲令永斷勇猛正勤。是名發勤精進。所以者何。要當堅固自策自勵。勇猛正勤。方能令彼或不復生或永斷滅。又于下品中品諸纏。其未生者欲令不生。其已生者欲令永斷故自策勵。于上品纏其未生者欲令不生。其已生者欲令永斷髮勤精進。又若行於過去境界。如是行時不令煩惱緣彼生起。設復失念暫時生起而不忍受。速能斷滅除遣變吐。如緣過去。若行未來當知亦爾。如是未生惡不善法能令不生。生已能斷。是名策勵。若行現在所緣境界。如是行時不令煩惱緣彼生起。設復失念暫時生起而不忍受。速能斷滅除遣變吐。如是未生惡不善法能令不生。生已能斷。是名發勤精進。又或有惡不善法。唯由分別力生非境界力。或有惡不善法。由分別力生亦境界力。唯由分別力生非境界力者。謂于住時。思惟過去未來境界而生於彼。由思惟力生亦境界力者。謂於行時。緣現在境界而生於彼。當於爾時決定亦有非理分別。當知此中惡不善法唯由分別力生。非境界力者。彼若未生能令不生。生已能斷。是名策勵。若由分別力生亦境界力者。彼若未生能令不生。生已能斷。是名發勤精進。于其未生一切善法
【現代漢語翻譯】 現代漢語譯本 對於不能直接觀察到的境界，爲了使尚未產生的罪惡和不善之法不產生，已經產生的罪惡和不善之法永遠斷除，而自我鞭策、自我勉勵，這叫做『策勵』。 對於能夠直接觀察到的境界，爲了使尚未產生的罪惡和不善之法不產生，已經產生的罪惡和不善之法永遠斷除，而勇猛精進、正確勤奮，這叫做『發勤精進』（Vīrya）。 為什麼這麼說呢？因為只有堅定地自我鞭策、自我勉勵，勇猛精進、正確勤奮，才能使那些罪惡和不善之法或者不再產生，或者永遠斷滅。 此外，對於下品和中品的各種煩惱纏縛（Kleśa），爲了使尚未產生的煩惱不產生，已經產生的煩惱永遠斷除，所以自我鞭策勉勵。 對於上品煩惱纏縛，爲了使尚未產生的煩惱不產生，已經產生的煩惱永遠斷除，而勇猛精進。 此外，如果行於過去境界，像這樣行時，不讓煩惱緣著它生起。即使因為失去正念而暫時生起，也不忍受，迅速地斷滅、排除、遣散、轉化。 像緣過去境界一樣，如果行於未來境界，應當知道也是這樣。像這樣，未生的罪惡和不善之法能夠使它不生，已經生的能夠斷除，這叫做『策勵』。 如果行於現在所緣境界，像這樣行時，不讓煩惱緣著它生起。即使因為失去正念而暫時生起，也不忍受，迅速地斷滅、排除、遣散、轉化。 像這樣，未生的罪惡和不善之法能夠使它不生，已經生的能夠斷除，這叫做『發勤精進』。 此外，或者有些罪惡和不善之法，僅僅由分別唸的力量產生，不是由境界的力量產生；或者有些罪惡和不善之法，由分別唸的力量產生，也由境界的力量產生。 僅僅由分別唸的力量產生，不是由境界的力量產生的情況，是指在靜止的時候，思惟過去和未來的境界而產生煩惱。 由思惟的力量產生，也由境界的力量產生的情況，是指在行動的時候，緣著現在的境界而產生煩惱。在那個時候，必定也有不合理的分別念。 應當知道，這裡僅僅由分別唸的力量產生的罪惡和不善之法，如果它尚未產生，能夠使它不產生；已經產生，能夠斷除，這叫做『策勵』。 如果由分別唸的力量產生，也由境界的力量產生的罪惡和不善之法，如果它尚未產生，能夠使它不產生；已經產生，能夠斷除，這叫做『發勤精進』。 對於尚未產生的一切善法
【English Translation】 English version Regarding the unseen realms, to prevent unwholesome and evil dharmas (laws/phenomena) from arising if they have not yet arisen, and to permanently eliminate them if they have already arisen, through self-exhortation and self-encouragement, this is called 'exhortation' (Cetanā). Regarding the realms that can be directly seen, to prevent unwholesome and evil dharmas from arising if they have not yet arisen, and to permanently eliminate them if they have already arisen, through courageous and diligent effort, this is called 'generating diligent effort' (Vīrya). Why is this so? Because only by firmly and steadfastly exhorting oneself, encouraging oneself, and through courageous and diligent effort, can one ensure that those unwholesome and evil dharmas either do not arise again or are permanently extinguished. Furthermore, regarding the lower and middle-grade afflictions (Kleśa) and entanglements, to prevent those that have not yet arisen from arising, and to permanently eliminate those that have already arisen, one exhorts oneself. Regarding the higher-grade afflictions and entanglements, to prevent those that have not yet arisen from arising, and to permanently eliminate those that have already arisen, one generates diligent effort. Moreover, if one dwells on past realms, one should do so in a way that does not allow afflictions to arise in relation to them. Even if, due to forgetfulness, they temporarily arise, one should not tolerate them, but quickly cut them off, eliminate them, dispel them, and transform them. Just as with dwelling on the past, one should know that it is the same when dwelling on the future. In this way, unwholesome and evil dharmas that have not yet arisen can be prevented from arising, and those that have already arisen can be cut off. This is called 'exhortation'. If one dwells on present realms, one should do so in a way that does not allow afflictions to arise in relation to them. Even if, due to forgetfulness, they temporarily arise, one should not tolerate them, but quickly cut them off, eliminate them, dispel them, and transform them. In this way, unwholesome and evil dharmas that have not yet arisen can be prevented from arising, and those that have already arisen can be cut off. This is called 'generating diligent effort'. Furthermore, there are some unwholesome and evil dharmas that arise solely from the power of discrimination (Vikalpa), and not from the power of the realm; and there are some unwholesome and evil dharmas that arise from the power of discrimination and also from the power of the realm. Those that arise solely from the power of discrimination and not from the power of the realm refer to those that arise when one is dwelling in a state of stillness, contemplating past and future realms. Those that arise from the power of thinking and also from the power of the realm refer to those that arise when one is acting, dwelling on present realms. At that time, there must also be irrational discrimination. One should know that, in this context, unwholesome and evil dharmas that arise solely from the power of discrimination, if they have not yet arisen, can be prevented from arising; and if they have already arisen, can be cut off. This is called 'exhortation'. If unwholesome and evil dharmas arise from the power of discrimination and also from the power of the realm, if they have not yet arisen, they can be prevented from arising; and if they have already arisen, they can be cut off. This is called 'generating diligent effort'. Regarding all wholesome dharmas that have not yet arisen
。為令生故生欲者。謂于未得未現在前所有善法。為欲令得令現在前。發心希愿發起猛利。求獲得欲求現前欲而現在前。是名于其未生一切善法為令生故生欲。于其已生一切善法。為欲令住令不忘失令修圓滿生欲者。謂已獲得已現在前所有善法。是名已生善法。於此善法已得不失已得不退。依是說言為欲令住。於此善法明瞭現前無闇鈍性。依是說言令不忘失。於此善法已得現前。數數修習成滿究竟。依是說言令修圓滿。於此善法發心希愿發起猛利。求堅住欲求不忘欲求修滿欲而現在前。是名于其已生一切善法為欲令住令不忘失令修圓滿生欲。策勵者。為于已得令現前故。發勤精進者。為于未得令其得故。又策勵者。于已生善為欲令住令不忘故。發勤精進者。令修滿故。又于下品中品善法。未生令生生已令住令不忘失。是名策勵。于上品善法。未生令生生已乃至令修圓滿。是名發勤精進。言策心者。謂若心於修奢摩他一境性中正勤方便。于諸未生惡不善法為令不生。廣說乃至於其已生一切善法。為欲令住令不忘失令修圓滿。由是因緣其心於內極略下劣或恐下劣。觀見是已爾時隨取一種凈妙舉相。慇勤策勵慶悅其心。是名策心。云何持心。謂修舉時其心掉動或恐掉動。觀見是已爾時還復于內略攝其心。修奢摩他。是名持心
【現代漢語翻譯】 現代漢語譯本：爲了使（善法）產生而生起欲求，是指對於尚未得到、尚未呈現的所有善法，爲了想要得到、想要使其呈現，而發起心願，發起強烈的意願，尋求獲得的慾望，尋求呈現的慾望，並且這種慾望現在已經呈現。這被稱為對於尚未產生的一切善法，爲了使其產生而生起欲求。對於已經產生的一切善法，爲了使其保持、使其不忘失、使其修習圓滿而生起欲求，是指已經獲得、已經呈現的所有善法。這被稱為已經產生的善法。對於這些善法，已經獲得而不失去，已經獲得而不退轉，依據此而說『爲了使其保持』。對於這些善法，明瞭地呈現而沒有昏暗遲鈍的性質，依據此而說『使其不忘失』。對於這些善法，已經獲得並呈現，數數修習，成就圓滿究竟，依據此而說『使其修習圓滿』。對於這些善法，發起心願，發起強烈的意願，尋求堅固保持的慾望，尋求不忘失的慾望，尋求修習圓滿的慾望，並且這種慾望現在已經呈現。這被稱為對於已經產生的一切善法，爲了使其保持、使其不忘失、使其修習圓滿而生起欲求。 策勵，是爲了使已經得到的（善法）呈現的緣故。發起勤奮，精進，是爲了使尚未得到的（善法）得到。又，策勵，是爲了已經產生的善法，爲了想要使其保持，使其不忘失的緣故。發起勤奮，精進，是爲了使其修習圓滿的緣故。又，對於下品、中品的善法，未產生的使其產生，產生后使其保持，使其不忘失，這稱為策勵。對於上品善法，未產生的使其產生，產生后乃至使其修習圓滿，這稱為發起勤奮精進。 言語『策心』，是指如果心在修習奢摩他（śamatha，止）的單一境界中，正確地勤奮方便，對於尚未產生的惡不善法，爲了使其不產生，廣泛地說，乃至對於已經產生的一切善法，爲了想要使其保持，使其不忘失，使其修習圓滿。由於這個原因，他的心在內心極其微弱、下劣，或者恐怕會變得下劣。觀察到這些之後，這時就選取一種清凈微妙的舉相，慇勤地策勵，慶悅他的心，這稱為策心。什麼是持心？是指修習舉相時，他的心掉舉動搖，或者恐怕會掉舉動搖。觀察到這些之後，這時就恢復在內心略微收攝他的心，修習奢摩他（śamatha，止），這稱為持心。
【English Translation】 English version: To generate desire for the sake of generating (wholesome dharmas) refers to, with regard to all wholesome dharmas that have not yet been attained and have not yet manifested, to aspire, wishing to attain them and bring them into manifestation, arousing intense desire, seeking the desire to obtain, seeking the desire to manifest, and this desire is now manifesting. This is called generating desire for the sake of generating all wholesome dharmas that have not yet arisen. To generate desire for the sake of maintaining, not forgetting, and perfecting the cultivation of all wholesome dharmas that have already arisen refers to all wholesome dharmas that have already been attained and have already manifested. These are called wholesome dharmas that have already arisen. With regard to these wholesome dharmas, having already been attained without being lost, having already been attained without regressing, based on this, it is said 'for the sake of maintaining them'. With regard to these wholesome dharmas, clearly manifesting without dullness or obscurity, based on this, it is said 'to not forget them'. With regard to these wholesome dharmas, having already been attained and manifested, repeatedly cultivating, accomplishing, and perfecting them, based on this, it is said 'to perfect their cultivation'. With regard to these wholesome dharmas, aspiring, arousing intense desire, seeking the desire to firmly maintain, seeking the desire to not forget, seeking the desire to perfect cultivation, and this desire is now manifesting. This is called generating desire for the sake of maintaining, not forgetting, and perfecting the cultivation of all wholesome dharmas that have already arisen. Exertion (策勵, cèlì) is for the sake of manifesting what has already been attained. Diligence and effort (發勤精進, fā qín jīngjìn) are for the sake of attaining what has not yet been attained. Furthermore, exertion is for the sake of maintaining and not forgetting wholesome dharmas that have already arisen. Diligence and effort are for the sake of perfecting their cultivation. Moreover, with regard to inferior and middling wholesome dharmas, causing them to arise if they have not yet arisen, and maintaining them and not forgetting them after they have arisen, this is called exertion. With regard to superior wholesome dharmas, causing them to arise if they have not yet arisen, and even perfecting their cultivation after they have arisen, this is called diligence and effort. The term 'directing the mind' (策心, cè xīn) refers to when the mind, in cultivating śamatha (奢摩他, zhē mó tuó, calm abiding) in a single state, is correctly diligent and skillful, preventing the arising of evil and unwholesome dharmas that have not yet arisen, and broadly speaking, even maintaining, not forgetting, and perfecting the cultivation of all wholesome dharmas that have already arisen. Because of this, his mind is extremely weak and inferior internally, or fears becoming inferior. Having observed this, at this time, he selects a pure and subtle uplifting aspect, diligently encourages and gladdens his mind, this is called directing the mind. What is holding the mind (持心, chí xīn)? It refers to when cultivating the uplifting aspect, his mind is agitated and restless, or fears becoming agitated and restless. Having observed this, at this time, he reverts to slightly withdrawing his mind internally, cultivating śamatha (奢摩他, zhē mó tuó, calm abiding), this is called holding the mind.
。如是四種亦名正勝。謂于黑品諸法其未生者為令不生。其已生者為令斷滅。生欲策勵發勤精進策心持心。是二正勝。于白品諸法其未生者為欲令生。如前黑品廣說。應知是二正勝如是四種亦名正斷。一名律儀斷。謂于已生惡不善法。為令斷故生欲策勵。乃至廣說。二名斷斷。謂于未生惡不善法。為不生故生欲策勵。乃至廣說。由於已生惡不善事。應修律儀令其斷滅。不應忍受。由是因緣名律儀斷。于其未生惡不善事。為欲令彼不現行斷。為欲令彼不現前斷。為斷故斷故名斷斷。三名修斷。謂于未生一切善法為令生故。廣說乃至策心持心。由於善法數修數習。先所未得能令現前。能有所斷故名修斷。四名防護斷。謂于已生一切善法為欲令住廣說乃至策心持心。由於已得已現在前諸善法中。遠離放逸修不放逸。能令善法住不忘失修習圓滿。防護已生所有善法。能有所斷故。名防護斷。如是廣辨四正斷已。復云何知此中略義。謂為顯示于黑白品舍取事中。增上意樂圓滿及加行圓滿。是故宣說四種正斷。當知此中由生欲故增上意樂圓滿。由自策勵發勤精進策心持心故加行圓滿。修瑜伽師唯有爾所正應作事。謂為斷滅所應斷事。及為獲得所應得事。先當生起希愿樂欲。為斷諸纏。復應時時正勤修習止舉舍相。為斷諸纏及隨眠故
【現代漢語翻譯】 現代漢語譯本： 這四種也叫做正勝，也就是對於黑品（不善的、染污的）諸法，那些尚未生起的，爲了使它們不生起；那些已經生起的，爲了使它們斷滅，生起意欲，策勵自己，發起勤奮，精進努力，策動內心，保持內心——這是兩種正勝。 對於白品（善良的、清凈的）諸法，那些尚未生起的，爲了想要使它們生起，如前面黑品所廣泛敘述的那樣，應當知道這兩種正勝。像這樣四種也叫做正斷。 第一種叫做律儀斷，也就是對於已經生起的惡不善法，爲了使它們斷除的緣故，生起意欲，策勵自己，乃至廣泛敘說。第二種叫做斷斷，也就是對於未生起的惡不善法，爲了不讓它們生起的緣故，生起意欲，策勵自己，乃至廣泛敘說。由於已經生起的惡不善事，應當修習律儀，使它們斷滅，不應當忍受。由於這個因緣，叫做律儀斷。對於那些未生起的惡不善事，爲了想要使它們不現行，斷除，爲了想要使它們不現前，斷除，爲了斷除的緣故而斷除，所以叫做斷斷。 第三種叫做修斷，也就是對於未生起的一切善法，爲了使它們生起的緣故，廣泛敘說乃至策動內心，保持內心。由於對於善法數數修習，數數串習，先前所未得到的，能夠使它現前，能夠有所斷除，所以叫做修斷。 第四種叫做防護斷，也就是對於已生起的一切善法，爲了想要使它們住留，廣泛敘說乃至策動內心，保持內心。由於對於已經得到、已經現在前的各種善法，遠離放逸，修習不放逸，能夠使善法住留不忘失，修習圓滿，防護已經生起的所有善法，能夠有所斷除，所以叫做防護斷。 像這樣廣泛辨析四正斷之後，又如何知道這其中的簡略意義呢？是爲了顯示在黑品和白品的捨棄和取捨的事情中，增上意樂圓滿以及加行圓滿，所以宣說了四種正斷。應當知道，這裡面由於生起意欲的緣故，增上意樂圓滿；由於自己策勵、發起勤奮、精進努力、策動內心、保持內心的緣故，加行圓滿。修習瑜伽的修行者只有這些應當做的事情，也就是爲了斷滅所應當斷滅的事情，以及爲了獲得所應當獲得的事情，首先應當生起希望和樂欲，爲了斷除各種纏縛，又應當時時正確勤奮地修習止、舉、舍的行相，爲了斷除各種纏縛以及隨眠的緣故。
【English Translation】 English version: These four are also called Right Victory, that is, with regard to the 'black' (unwholesome, defiled) dharmas, those that have not yet arisen, in order to prevent them from arising; those that have already arisen, in order to cause them to be extinguished, generating desire, urging oneself on, initiating diligence, striving with effort, directing the mind, maintaining the mind - these are two Right Victories. With regard to the 'white' (wholesome, pure) dharmas, those that have not yet arisen, in order to want to cause them to arise, as described extensively above with regard to the 'black' dharmas, it should be known that these are two Right Victories. These four are also called Right Exertions. The first is called Restraint Exertion, that is, with regard to evil and unwholesome dharmas that have already arisen, for the sake of causing them to be cut off, generating desire, urging oneself on, and so on, extensively described. The second is called Abandonment Exertion, that is, with regard to evil and unwholesome dharmas that have not yet arisen, for the sake of not allowing them to arise, generating desire, urging oneself on, and so on, extensively described. Because of evil and unwholesome things that have already arisen, one should cultivate restraint, causing them to be extinguished, and should not endure them. Because of this cause, it is called Restraint Exertion. With regard to those evil and unwholesome things that have not yet arisen, in order to want to prevent them from manifesting, cutting them off, in order to want to prevent them from appearing, cutting them off, for the sake of cutting them off, therefore it is called Abandonment Exertion. The third is called Cultivation Exertion, that is, with regard to all wholesome dharmas that have not yet arisen, for the sake of causing them to arise, extensively described, up to directing the mind, maintaining the mind. Because of repeatedly cultivating and repeatedly practicing wholesome dharmas, what was previously not attained can be made to appear, and something can be cut off, therefore it is called Cultivation Exertion. The fourth is called Protection Exertion, that is, with regard to all wholesome dharmas that have already arisen, in order to want to cause them to abide, extensively described, up to directing the mind, maintaining the mind. Because with regard to the various wholesome dharmas that have already been attained and are already present, one is far from negligence, cultivating non-negligence, which can cause the wholesome dharmas to abide without being forgotten, cultivating them to perfection, protecting all wholesome dharmas that have already arisen, and something can be cut off, therefore it is called Protection Exertion. After extensively distinguishing the Four Right Exertions in this way, how can one know the concise meaning within them? It is in order to show that in the matters of abandoning and adopting in the 'black' and 'white' categories, the perfection of heightened intention and the perfection of effort are present, therefore the Four Right Exertions are proclaimed. It should be known that within this, due to generating desire, the perfection of heightened intention is complete; due to oneself urging on, initiating diligence, striving with effort, directing the mind, maintaining the mind, the perfection of effort is complete. The practitioner who cultivates yoga has only these things that should be done, that is, in order to extinguish what should be extinguished, and in order to attain what should be attained, one should first generate hope and desire, and in order to cut off the various entanglements, one should also constantly and correctly diligently cultivate the aspects of stopping, raising, and relinquishing, for the sake of cutting off the various entanglements and latent tendencies.
。更應修集對治善法。為現如是一切所作。說四正勝及四正斷。是名略義。從此復修四三摩地。謂欲三摩地。勤三摩地。心三摩地。觀三摩地。當知由欲增上力所得三摩地。名欲三摩地。由勤增上力所得三摩地。名勤三摩地。由心增上力所得三摩地。名心三摩地。由觀增上力所得三摩地。名觀三摩地。若於是時純生樂欲。生樂欲已於諸所有惡不善法自性因緣過患對治。正審思察起一境念。于諸善法自性因緣功德出離。正審思察住一境念。即由如是多修習故觸一境性。于諸所有惡不善法現行諸纏能令遠離。而未永害煩惱隨眠。是名欲增上力所得三摩地。若於過去未來現在所緣境界。能順所有惡不善法。能順所有下中上品煩惱纏中。其未生者為令不生。其已生者為令斷滅。自策自勵發勤精進行彼所緣。于彼境界自性因緣過患對治。正審思察住一境念。即由如是多安住故。能正生起心一境性。于諸所有惡不善法現行諸纏能令遠離。而未永害煩惱隨眠。是名勤增上力所得三摩地。若復策發諸下劣心。或複製持諸掉舉心。又時時間修增上舍。由是因緣于諸所有惡不善法。若能隨順惡不善法及諸善法。若能隨順所有善法自性因緣過患功德對治出離。正審思察住一境念。即由如是多安住故。能正生起心一境性。廣說乃至是名心增上力
【現代漢語翻譯】 現代漢語譯本： 更應該修習積聚對治惡法的善法，爲了呈現這一切所作所為，宣說四正勝和四正斷，這叫做簡略的意義。從這裡再修習四種三摩地（Samadhi，禪定）：即欲三摩地（Chanda-samadhi，以慾望為主導的禪定），勤三摩地（Viriya-samadhi，以精進為主導的禪定），心三摩地（Citta-samadhi，以心為主導的禪定），觀三摩地（Mimamsa-samadhi，以觀察為主導的禪定）。應當知道，由於慾望的強大力量而獲得的三摩地，叫做欲三摩地；由於精進的強大力量而獲得的三摩地，叫做勤三摩地；由於心的強大力量而獲得的三摩地，叫做心三摩地；由於觀察的強大力量而獲得的三摩地，叫做觀三摩地。如果在那個時候純粹產生強烈的慾望，產生強烈的慾望之後，對於所有惡的不善法的自性、因緣、過患、對治，認真審察思考，生起專注於一個境界的念頭；對於所有善法的自性、因緣、功德、出離，認真審察思考，安住於一個境界的念頭。就因為這樣多次修習的緣故，接觸到單一境界的性質，對於所有惡的不善法現行的各種纏縛能夠使之遠離，但還沒有永遠斷除煩惱的隨眠（Anusaya，潛在的煩惱）。這叫做由慾望的強大力量而獲得的三摩地。 如果對於過去、未來、現在所緣的境界，能夠順應所有惡的不善法，能夠順應所有下品、中品、上品煩惱的纏縛，對於那些尚未生起的，爲了使它們不生起；對於那些已經生起的，爲了使它們斷滅，自己鞭策自己，激勵自己，發起勤奮精進，前往那些所緣，對於那些境界的自性、因緣、過患、對治，認真審察思考，安住於一個境界的念頭。就因為這樣多次安住的緣故，能夠正確地生起心專注於一個境界的性質，對於所有惡的不善法現行的各種纏縛能夠使之遠離，但還沒有永遠斷除煩惱的隨眠。這叫做由精進的強大力量而獲得的三摩地。如果又策勵啓發那些下劣的心，或者又制止保持那些掉舉的心，又時時修習增上舍（Upeksha，舍），由於這些因緣，對於所有惡的不善法，如果能夠隨順惡的不善法以及各種善法，如果能夠隨順所有善法的自性、因緣、過患、功德、對治、出離，認真審察思考，安住於一個境界的念頭。就因為這樣多次安住的緣故，能夠正確地生起心專注於一個境界的性質，廣泛地說乃至這叫做由心的強大力量
【English Translation】 English version: Furthermore, one should cultivate and accumulate wholesome dharmas that counteract evil. To manifest all these actions, the Four Right Exertions (Samyak-pradhana) and the Four Right Abandonments (Samyak-prahana) are taught. This is called the concise meaning. From this, one further cultivates the Four Samadhis (Samadhi, concentration): namely, Chanda-samadhi (Chanda-samadhi, concentration based on desire), Viriya-samadhi (Viriya-samadhi, concentration based on effort), Citta-samadhi (Citta-samadhi, concentration based on mind), and Mimamsa-samadhi (Mimamsa-samadhi, concentration based on investigation). It should be known that the Samadhi attained through the increased power of desire is called Chanda-samadhi; the Samadhi attained through the increased power of effort is called Viriya-samadhi; the Samadhi attained through the increased power of mind is called Citta-samadhi; and the Samadhi attained through the increased power of investigation is called Mimamsa-samadhi. If at that time, pure and strong desire arises, and having arisen, one correctly and carefully contemplates the nature, causes, faults, and remedies of all evil and unwholesome dharmas, giving rise to a single-pointed thought; and one correctly and carefully contemplates the nature, causes, merits, and liberation of all wholesome dharmas, abiding in a single-pointed thought. Through such repeated cultivation, one touches the nature of single-pointedness, and is able to distance oneself from the various entanglements of all evil and unwholesome dharmas that are currently active, but has not yet permanently eradicated the latent tendencies of afflictions (Anusaya, latent afflictions). This is called the Samadhi attained through the increased power of desire. If, with regard to objects of the past, future, and present, one is able to accord with all evil and unwholesome dharmas, and is able to accord with the entanglements of all inferior, middling, and superior afflictions, then for those that have not yet arisen, one prevents them from arising; for those that have already arisen, one causes them to be extinguished. One urges oneself, encourages oneself, and initiates diligent effort, going towards those objects, and correctly and carefully contemplates the nature, causes, faults, and remedies of those objects, abiding in a single-pointed thought. Through such repeated abiding, one is able to correctly generate the nature of single-pointedness of mind, and is able to distance oneself from the various entanglements of all evil and unwholesome dharmas that are currently active, but has not yet permanently eradicated the latent tendencies of afflictions. This is called the Samadhi attained through the increased power of effort. If one further encourages and inspires those inferior minds, or again restrains and maintains those agitated minds, and also cultivates increased equanimity (Upeksha, equanimity) from time to time, then due to these causes, with regard to all evil and unwholesome dharmas, if one is able to accord with evil and unwholesome dharmas, as well as various wholesome dharmas, if one is able to accord with the nature, causes, faults, merits, remedies, and liberation of all wholesome dharmas, correctly and carefully contemplating, abiding in a single-pointed thought. Through such repeated abiding, one is able to correctly generate the nature of single-pointedness of mind, broadly speaking, up to this is called the power of mind.
所得三摩地。若於能順惡不善法。作意思惟為不如理。復于能順所有善法。作意思惟以為如理。如是遠離彼諸纏故。及能生起諸纏對治定為上首諸善法故。能令所有惡不善法皆不現行。便自思惟。我今為有現有惡不善法不覺知耶。為無現無惡不善法不覺知耶。我令應當遍審觀察。彼由觀察作意增上力故。自正觀察斷與未斷。正審思察住一境念。即由如是多安住故。能正觸證心一境性。由是因緣離增上慢。如實自知我唯于纏心得解脫。未於一切一切隨眠心得解脫。我唯獲得及已修習諸纏對治定為上首所有善法。而未獲得及未修習隨眠對治。是名觀增上力所得三摩地。彼由如是四三摩地增上力故。已遠諸纏。復為永害一切一切惡不善法諸隨眠故。及為修集能對治彼諸善法故。便更生起樂欲策勵。廣說如前修四正斷加行道理。彼于如是正修習時有八斷行。為欲永害諸隨眠故。為三摩地得圓滿故。差別而轉。何等名為八種斷行。一者欲。謂起如是希望樂欲。我於何時修三摩地。當得圓滿。我於何時當能斷滅惡不善法所有隨眠。二者策勵。謂乃至修所有對治不捨加行。三者信。謂不捨加行正安住故。于上所證深生信解。四者安。謂清凈信而為上首心生歡喜。心歡喜故漸次息除諸惡不善法品粗重。五者念。謂九種相。於九種相。安
【現代漢語翻譯】 現代漢語譯本 獲得的三摩地（Samadhi，禪定）。如果對於能夠順應惡和不善法的想法，認為是不如理的。又對於能夠順應所有善法的想法，認為是如理的。這樣遠離那些煩惱纏縛的緣故，以及能夠生起以對治煩惱纏縛的禪定為首的所有善法的緣故，能夠令所有惡和不善法都不現行。便自己思惟：『我現在是有現行的惡和不善法而不覺知呢？還是沒有現行的惡和不善法而不覺知呢？』我應當遍審觀察。他由於觀察作意的增強力量，自己正確地觀察斷了與未斷，正確地審察安住于單一境界的念。即由於這樣多次安住的緣故，能夠正確地觸證心一境性。由於這個因緣，遠離增上慢，如實地自己知道『我只是對於煩惱纏縛的心得到解脫，還沒有對於一切一切隨眠（Anusaya，潛在的煩惱）的心得到解脫。我只是獲得以及已經修習以對治煩惱纏縛的禪定為首的所有善法，而還沒有獲得以及沒有修習對治隨眠。』這叫做觀增上力所得的三摩地。他由於這樣四種三摩地的增強力量的緣故，已經遠離各種煩惱纏縛，又爲了永遠斷除一切一切惡和不善法的各種隨眠的緣故，以及爲了修集能夠對治那些煩惱的各種善法的緣故，便更加生起樂欲和策勵，詳細的解說如前面修四正斷（Samyakprahana，四種正確的努力）的加行道理。他在這樣正確修習的時候，有八種斷行，爲了永遠斷除各種隨眠的緣故，爲了三摩地得到圓滿的緣故，差別而轉。什麼叫做八種斷行？一者是欲（Chanda，願望），謂發起這樣的希望和樂欲：『我於何時修習三摩地，當得到圓滿？我於何時當能夠斷滅惡和不善法的所有隨眠？』二者是策勵（Vyayama，精進），謂乃至修習所有對治，不捨棄加行。三者是信（Shraddha，信仰），謂不捨棄加行，正確安住的緣故，對於上面所證得的，深深地生起信解。四者是安（Prashrabdhi，輕安），謂以清凈的信為首，心中生起歡喜。心中歡喜的緣故，逐漸地息除各種惡和不善法品的粗重。五者是念（Smriti，正念），謂九種相，對於九種相，安
【English Translation】 English version The Samadhi (state of meditative absorption) that is attained. If, regarding thoughts that accord with evil and unwholesome dharmas (phenomena), one considers them as improper; and regarding thoughts that accord with all wholesome dharmas, one considers them as proper. Thus, by distancing oneself from those entanglements, and by generating all wholesome dharmas headed by the Samadhi that counteracts those entanglements, one is able to prevent all evil and unwholesome dharmas from manifesting. Then, one contemplates: 'Do I now have evil and unwholesome dharmas present without being aware of them? Or do I not have evil and unwholesome dharmas present without being aware of them?' I should thoroughly examine and observe. Through the increased power of observation and intention, one correctly observes what has been severed and what has not been severed, correctly contemplating and abiding in single-pointed mindfulness. Precisely because of such repeated abiding, one is able to correctly realize the single-pointedness of mind. Due to this cause, one is free from arrogance and truly knows oneself: 'I have only attained liberation of mind from entanglements, but I have not attained liberation of mind from all latent tendencies (Anusaya, underlying defilements). I have only attained and cultivated all wholesome dharmas headed by the Samadhi that counteracts entanglements, but I have not attained and cultivated the counteractions to latent tendencies.' This is called the Samadhi attained through the increased power of observation. Through the increased power of these four types of Samadhi, one has already distanced oneself from various entanglements. Furthermore, in order to permanently eliminate all latent tendencies of all evil and unwholesome dharmas, and in order to cultivate all wholesome dharmas that can counteract those defilements, one further generates desire and effort, as explained in detail in the preceding discussion of the practice of the four right exertions (Samyakprahana, four right efforts). When one is correctly practicing in this way, there are eight aspects of abandonment, which operate differently for the sake of permanently eliminating various latent tendencies and for the sake of perfecting Samadhi. What are the eight aspects of abandonment? First is desire (Chanda, aspiration), which means generating such hope and desire: 'When will I cultivate Samadhi and attain perfection? When will I be able to eliminate all latent tendencies of evil and unwholesome dharmas?' Second is effort (Vyayama, diligence), which means not abandoning the practice of all counteractions until one has cultivated them. Third is faith (Shraddha, belief), which means, because of not abandoning the practice and correctly abiding, deeply generating faith and understanding in what has been attained above. Fourth is ease (Prashrabdhi, tranquility), which means, with pure faith as the head, joy arises in the mind. Because joy arises in the mind, one gradually eliminates the coarseness of the qualities of all evil and unwholesome dharmas. Fifth is mindfulness (Smriti, awareness), which means the nine aspects; regarding the nine aspects, one abides
住其心奢摩他品能攝持故。六者正知。謂毗缽舍那品慧。七者思。謂心造作。于斷未斷正觀察時造作其心。發起能順止觀二品身業語業。八者舍。謂行過去未來現在。隨順諸惡不善法中心無染污心平等性。由二因緣于隨眠斷分別了知。謂由境界不現見思。及由境界現見舍故。如是名為八種斷行。亦名勝行。如是八種斷行勝行。即是為害隨眠瑜伽。此中欲者。即是彼欲。此中策勵即彼精進。此中信者。即是彼信。此中安念正知思舍。即彼方便。如是此中若先欲等四三摩地。若今所說八種斷行。于為永斷所有隨眠圓滿成辨三摩地時。一切總名欲三摩地斷行成就神足。勤三摩地斷行成就神足。心三摩地斷行成就神足。觀三摩地斷行成就神足。問何因緣故說名神足。答如有足者能往能還騰躍勇健能得能證世間所有殊勝之法。世殊勝法說名為神。彼能到此故名神足。如是若有如是諸法有三摩地圓滿成辨。彼心如是清凈鮮白無諸瑕穢。離隨煩惱安住正直。有所堪能獲得不動能往能還騰躍勇健。能得能證出世間法。由出世法最勝自在。是最勝神彼能證此故名神足。彼由如是勝三摩地為所依持。勝三摩地為所依止。能進修習增上心學增上慧學所有瑜伽。由進修習此瑜伽故。於他大師弟子所證。深生勝解深生凈信。此清凈信增上義故說名
【現代漢語翻譯】 現代漢語譯本： 住于其心的奢摩他品（śamatha-品，止），能夠攝持（samgraha）這些（斷行）。第六是正知（samprajanya），也就是毗缽舍那品（vipaśyanā-品，觀）的智慧。第七是思（cetana），也就是心的造作（citta-abhisaṃskāra）。在斷除或未斷除（煩惱）時，正確觀察時造作其心，發起能夠順應止觀二品的（相應的）身業和語業。第八是舍（upekṣā），也就是對於過去、未來、現在的（一切法），隨順各種惡和不善法時，心中沒有染污，心保持平等性。由於兩種因緣，對於隨眠（anuśaya，潛在的煩惱）的斷除能夠分別了知：一是由境界不現見（aparadarśana）思（cetana），二是由境界現見（paradarśana）舍（upekṣā）的緣故。像這樣就叫做八種斷行（prahāṇa-saṃskāra），也叫做勝行（viśeṣa-saṃskāra）。像這樣八種斷行勝行，就是爲了損害隨眠的瑜伽（yoga）。 這裡所說的『欲』（chanda），就是指那個欲。這裡所說的『策勵』（vyāyāma），就是指那個精進（vīrya）。這裡所說的『信』（śraddhā），就是指那個信。這裡的『安念』（apramāda）、『正知』（samprajanya）、『思』（cetana）、『舍』（upekṣā），就是指那些方便（upāya）。像這樣，這裡如果先前的欲等四種三摩地（samādhi），如果現在所說的八種斷行，在爲了永遠斷除所有隨眠，圓滿成就三摩地時，一切總稱為欲三摩地斷行成就神足（chanda-samādhi-prahāṇa-saṃskāra-samanvāgatā ṛddhipādāḥ），勤三摩地斷行成就神足（vīrya-samādhi-prahāṇa-saṃskāra-samanvāgatā ṛddhipādāḥ），心三摩地斷行成就神足（citta-samādhi-prahāṇa-saṃskāra-samanvāgatā ṛddhipādāḥ），觀三摩地斷行成就神足（mīmāṃsā-samādhi-prahāṇa-saṃskāra-samanvāgatā ṛddhipādāḥ）。 問：什麼因緣的緣故，說名為神足（ṛddhipāda）？答：如有足的人，能夠前往、能夠返回、騰躍勇健，能夠得到、能夠證得世間所有殊勝之法。世間殊勝之法，說名為神（ṛddhi）。他能夠到達此（境界），所以名叫神足。像這樣，如果有人有像這樣的諸法，有三摩地圓滿成就，他的心像這樣清凈鮮白，沒有各種瑕穢，遠離隨煩惱（upakleśa），安住正直，有所堪能，獲得不動，能往能還，騰躍勇健，能夠得到、能夠證得出世間法。由於出世間法最勝自在，是最勝的神，他能夠證得此（境界），所以名叫神足。他由於像這樣殊勝的三摩地作為所依持，殊勝的三摩地作為所依止，能夠進修習增上心學（adhicitta-śikṣā）、增上慧學（adhiprajñā-śikṣā）所有瑜伽。由於進修習此瑜伽的緣故，對於其他大師弟子所證（的境界），深生勝解（adhimokṣa），深生凈信（prasāda）。此清凈信增上的意義的緣故，說名（神足）。
【English Translation】 English version: Dwelling the mind in the śamatha-section (śamatha-品, calming) is able to encompass (samgraha) these (prahāṇa-saṃskāra). The sixth is right knowledge (samprajanya), which is the wisdom of the vipaśyanā-section (vipaśyanā-品, insight). The seventh is thought (cetana), which is the mind's construction (citta-abhisaṃskāra). When observing correctly at the time of cutting off or not cutting off (afflictions), it constructs the mind, initiating body karma and speech karma that are in accordance with both the calming and insight sections. The eighth is equanimity (upekṣā), which is, with regard to the past, future, and present (all dharmas), when conforming to various evil and unwholesome dharmas, the mind has no defilement, and the mind maintains equanimity. Due to two causes, one can distinctly understand the cutting off of latent afflictions (anuśaya): one is due to thought (cetana) from the non-manifestation (aparadarśana) of the object, and the other is due to equanimity (upekṣā) from the manifestation (paradarśana) of the object. Thus, these are called the eight kinds of abandonment-formations (prahāṇa-saṃskāra), also called superior-formations (viśeṣa-saṃskāra). These eight kinds of abandonment-formations and superior-formations are the yoga (yoga) for harming latent afflictions. The 'desire' (chanda) mentioned here refers to that desire. The 'exertion' (vyāyāma) mentioned here refers to that diligence (vīrya). The 'faith' (śraddhā) mentioned here refers to that faith. The 'non-negligence' (apramāda), 'right knowledge' (samprajanya), 'thought' (cetana), and 'equanimity' (upekṣā) here refer to those means (upāya). Thus, if the previous four samādhis (samādhi) such as desire, and if the eight kinds of abandonment-formations mentioned now, when perfectly accomplishing samādhi for the sake of permanently cutting off all latent afflictions, all are collectively called desire-samādhi-abandonment-formation-accomplished-iddhi-pāda (chanda-samādhi-prahāṇa-saṃskāra-samanvāgatā ṛddhipādāḥ), diligence-samādhi-abandonment-formation-accomplished-iddhi-pāda (vīrya-samādhi-prahāṇa-saṃskāra-samanvāgatā ṛddhipādāḥ), mind-samādhi-abandonment-formation-accomplished-iddhi-pāda (citta-samādhi-prahāṇa-saṃskāra-samanvāgatā ṛddhipādāḥ), and contemplation-samādhi-abandonment-formation-accomplished-iddhi-pāda (mīmāṃsā-samādhi-prahāṇa-saṃskāra-samanvāgatā ṛddhipādāḥ). Question: For what reason is it called iddhi-pāda (ṛddhipāda)? Answer: Just as one with feet is able to go, able to return, leap bravely, able to obtain, able to realize all the superior dharmas of the world. The superior dharmas of the world are called ṛddhi (ṛddhi). He is able to reach this (state), therefore it is called iddhi-pāda. Thus, if someone has such dharmas, and has samādhi perfectly accomplished, his mind is thus pure and bright, without various flaws, free from secondary afflictions (upakleśa), abiding uprightly, capable of something, obtaining immovability, able to go, able to return, leap bravely, able to obtain, able to realize supramundane dharmas. Because supramundane dharmas are most superior and free, they are the most superior ṛddhi, and he is able to realize this (state), therefore it is called iddhi-pāda. He is able to advance in cultivating all the yogas of higher mind training (adhicitta-śikṣā) and higher wisdom training (adhiprajñā-śikṣā) by relying on such superior samādhi, and by depending on superior samādhi. Because of advancing in cultivating this yoga, he deeply generates superior understanding (adhimokṣa) and deeply generates pure faith (prasāda) in what other masters and disciples have realized. Because of the increasing meaning of this pure faith, it is called (iddhi-pāda).
信根。問於何增上。答于能生起出世間法而為上首。及於能起精進念定慧。為其增上。余精進等於能生起出世間法。及於能起展轉乃至慧為其增上。乃至其慧唯于能起出世間法為其增上。是故信等說名五根。若復了知前後所證而有差別。隨此能於後后所證出世間法。深生勝解深生凈信。此清凈信難伏義故說名信力。問誰不能伏。答此清凈信。若天若魔若諸沙門。若婆羅門若余世間。無有如法能引奪者。諸煩惱纏亦不能屈。故名難伏。此為上首此為前行余精進等亦名為力。由此諸力具大威勢摧伏一切魔軍勢力。能證一切諸漏永盡。是故名力。當觀此中信根信力。即四證凈中所有凈信。何以故。以其證入正性離生所有證凈。皆由此因此緣此序由。彼即是此增上果。是故世尊就其因果相屬道理。說言當觀即彼證凈。非即彼體非即彼相。當觀此中精進根力。即四正斷中所有精進。此何正斷。謂能永斷見道所斷一切煩惱。方便正斷。此中意說如是正斷。由此正斷畢竟能斷所有諸惡不善法故。當觀此中念根念力。即四念住中所有正念。謂四念住能無餘斷一切顛倒。當觀此中定根定力。即四靜慮中所有正定。謂諸靜慮能為方便證不還果。當觀此中慧根慧力。即四聖諦中所有正智。謂聖諦智於四聖諦能證現觀得沙門果。即由如是諸根諸
【現代漢語翻譯】 現代漢語譯本 信根。於何處增上？答：于能生起出世間法（超出世俗世界的法則）而作為首要，以及於能生起精進（努力）、念（專注）、定（禪定）、慧（智慧），作為它們的增上緣。其餘的精進等，于能生起出世間法，以及於能生起輾轉乃至慧，作為它們的增上緣。乃至其慧，唯于能起出世間法作為其增上緣。所以，信等被稱為五根。 如果進一步了知前後所證悟的境界有所差別，隨著這種了知，能對後來所證悟的出世間法，深深地生起殊勝的理解，深深地生起清凈的信心。這種清凈的信心，因為難以被降伏的緣故，所以被稱為信力。問：誰不能降伏它？答：這種清凈的信心，無論是天、是魔、是諸沙門（出家修行者）、是婆羅門（祭司），還是其他世間之人，都沒有能夠如法地引誘或奪走它的。諸煩惱的纏縛也不能使它屈服，所以稱為難伏。這（信力）是首要的，是前行的，其餘的精進等也稱為力。由此諸力具備強大的威勢，摧伏一切魔軍的勢力，能夠證得一切諸漏（煩惱）永遠斷盡，所以稱為力。應當觀察這其中的信根和信力，就是四證凈（四種清凈的信心）中所有的清凈信心。為什麼呢？因為證入正性離生（證入聖道，脫離輪迴）的所有證凈，都是由此因，因此緣，因此序由。彼（證凈）即是此（信根信力）的增上果。所以世尊就其因果相屬的道理，說『應當觀察即彼證凈』，並非即彼體，並非即彼相。 應當觀察這其中的精進根和精進力，就是四正斷（四種正確的努力）中所有的精進。這是什麼正斷呢？是指能夠永遠斷除見道（證入聖道）所斷的一切煩惱的方便正斷。這裡的意思是說，這樣的正斷，由此正斷，畢竟能夠斷除所有諸惡不善法。應當觀察這其中的念根和念力，就是四念住（四種專注的修行）中所有的正念。是指四念住能夠無餘地斷除一切顛倒。應當觀察這其中的定根和定力，就是四靜慮（四種禪定）中所有的正定。是指諸靜慮能夠作為方便，證得不還果（阿那含果）。應當觀察這其中的慧根和慧力，就是四聖諦（四種神聖的真理）中所有的正智。是指聖諦智對於四聖諦能夠證得現觀（親身體驗），得到沙門果（修行者的果位）。即由如是諸根諸力。
【English Translation】 English version The Root of Faith. Where does it increase? The answer is: It primarily increases in generating supramundane dharmas (laws beyond the mundane world), and it increases in generating diligence (effort), mindfulness (attention), concentration (meditation), and wisdom (knowledge). The remaining diligence, etc., increase in generating supramundane dharmas, and in generating progressively up to wisdom. Even wisdom only increases in generating supramundane dharmas. Therefore, faith, etc., are called the five roots. If one further understands that there are differences in the realms attained before and after, then, along with this understanding, one can deeply generate superior understanding and pure faith in the supramundane dharmas attained later. This pure faith is called the Power of Faith because it is difficult to subdue. Question: Who cannot subdue it? Answer: This pure faith, whether it be gods, demons, Shramanas (ascetics), Brahmins (priests), or other worldly beings, none can lawfully entice or take it away. The entanglements of afflictions also cannot subdue it, so it is called difficult to subdue. This (Power of Faith) is primary, it is the forerunner, and the remaining diligence, etc., are also called powers. Because of these powers, possessing great might and power, subduing all the forces of the armies of Mara (demon), one can attain the complete exhaustion of all outflows (defilements), so it is called power. One should observe that the Root of Faith and the Power of Faith within this are the pure faith within the four assurances of purity (four kinds of pure confidence). Why? Because all the assurances of purity in entering the rightness of separation from birth (entering the holy path, escaping samsara) are due to this cause, this condition, this sequence. That (assurance of purity) is the increasing result of this (Root of Faith and Power of Faith). Therefore, the World Honored One, based on the principle of the relationship between cause and effect, said, 'One should observe that assurance of purity,' not that very substance, not that very appearance. One should observe that the Root of Diligence and the Power of Diligence within this are the diligence within the four right efforts (four kinds of correct striving). What is this right effort? It refers to the expedient right effort that can permanently cut off all afflictions that are cut off by the path of seeing (entering the holy path). The meaning here is that such right effort, by this right effort, can ultimately cut off all evil and unwholesome dharmas. One should observe that the Root of Mindfulness and the Power of Mindfulness within this are the right mindfulness within the four foundations of mindfulness (four kinds of focused practice). It refers to the four foundations of mindfulness that can completely cut off all inversions. One should observe that the Root of Concentration and the Power of Concentration within this are the right concentration within the four dhyanas (four kinds of meditation). It refers to the dhyanas that can serve as an expedient to attain the fruit of non-returning (Anagami fruit). One should observe that the Root of Wisdom and the Power of Wisdom within this are the right knowledge within the four noble truths (four kinds of sacred truths). It refers to the wisdom of the noble truths that can attain direct realization of the four noble truths and obtain the fruit of a Shramana (fruit of a practitioner). That is, by such roots and powers.
力。漸修漸習漸多修習為因緣故。便能發起下中上品順抉擇分四種善根。何等為四。一暖二頂三順諦忍四世第一法。譬如有人慾以其火作火所作。為求火故下安干木上施鉆燧。精勤策勵勇猛鉆求。彼于如是精勤策勵勇猛鉆時。于下木上最初生暖。次暖增長熱氣上衝。次倍增盛其煙遂發。次無焰火欻然流出。火出無間發生猛焰。猛焰生已便能造作火之所作。如鉆火人精勤策勵勇猛鉆求。五根五力漸修漸習漸多修習當知亦爾。如下木上初所生暖。其暖善根當知亦爾。燒諸煩惱無漏法火生前相故。如暖增長熱氣上衝。其頂善根當知亦爾。如次煙發。其順諦忍當知亦爾。如無焰火欻然流出。世第一法當知亦爾。如火無間發生猛焰。世第一法所攝五根五力無間所生出世無漏聖法當知亦爾。
此復云何。謂七覺支。諸已證入正性離生補特伽羅。如實覺慧用此為支故名覺支。即此七種如實覺支。三品所攝。謂三覺支奢摩他品攝。三覺支毗缽舍那品攝。一覺支通二品攝。是故說名七種覺支。謂擇法覺支。精進覺支。喜覺支。此三觀品所攝。安覺支。定覺支。舍覺支。此三止品所攝。念覺支一種俱品所攝。說名遍行。彼于爾時最初獲得七覺支故名初有學。見聖諦跡已永斷滅見道所斷一切煩惱。唯余修道所斷煩惱。為斷彼故修習三蘊
【現代漢語翻譯】 現代漢語譯本：力量。通過逐漸地修行、學習和多次修習，作為因緣，便能發起下品、中品、上品順抉擇分四種善根。哪四種呢？一是暖位，二是頂位，三是順諦忍位，四是世第一法位。譬如有人想要用火來完成火所能做的事情，爲了求火，在下面放置乾燥的木頭，上面使用鉆燧。他精勤努力，勇猛地鉆求。當他這樣精勤努力、勇猛鉆求時，在下面的木頭上最初產生暖意。接著暖意增長，熱氣向上衝擊。然後更加增盛，煙霧於是產生。最後無火焰的火突然流出。火一出來，立刻發生猛烈的火焰。猛烈的火焰產生后，便能造作火所能做的事情。如同鉆火的人精勤努力、勇猛鉆求，五根（信根、精進根、念根、定根、慧根）五力（信力、精進力、念力、定力、慧力）逐漸地修行、學習和多次修習，應當知道也是這樣。如下面的木頭上最初產生的暖意，暖位善根應當知道也是這樣，因為它是燒掉各種煩惱的無漏法火生起之前的徵兆。如暖意增長，熱氣向上衝擊，頂位善根應當知道也是這樣。如接著煙霧產生，順諦忍位應當知道也是這樣。如無火焰的火突然流出，世第一法位應當知道也是這樣。如火一出來立刻發生猛烈的火焰，世第一法位所包含的五根五力緊接著所生起的出世間無漏聖法，應當知道也是這樣。
這是什麼呢？就是七覺支（擇法覺支、精進覺支、喜覺支、安覺支、定覺支、舍覺支、念覺支）。那些已經證入正性離生（證入聖道，脫離凡夫位）的補特伽羅（人），以如實的覺慧作為依靠，所以稱為覺支。這七種如實的覺支，被三種品類所包含。其中三種覺支屬於奢摩他（止）品所攝，三種覺支屬於毗缽舍那（觀）品所攝，一種覺支通於止觀二品。所以稱為七種覺支。即擇法覺支、精進覺支、喜覺支，這三種屬於觀品所攝。安覺支、定覺支、舍覺支，這三種屬於止品所攝。念覺支這一個屬於止觀雙運品所攝，稱為遍行。他們在那個時候最初獲得七覺支，所以稱為初有學（初入聖道者）。見到聖諦的軌跡后，已經永遠斷滅見道所斷的一切煩惱，只剩下修道所斷的煩惱。爲了斷除這些煩惱，他們修習三蘊（戒蘊、定蘊、慧蘊）。
【English Translation】 English version: Strength. Through gradual cultivation, learning, and repeated practice, as a cause and condition, one can initiate the four kinds of wholesome roots of the lower, middle, and upper stages of the '順抉擇分' (stages leading to definite understanding). What are the four? First, the '暖' (warmth) stage; second, the '頂' (peak) stage; third, the '順諦忍' (acceptance of truth) stage; and fourth, the '世第一法' (highest mundane dharma) stage. For example, if someone wants to use fire to accomplish what fire can do, in order to obtain fire, they place dry wood below and use a fire drill above. They diligently and vigorously seek fire. When they are diligently and vigorously seeking in this way, warmth is first produced on the lower wood. Then the warmth increases, and hot air rushes upward. Then it becomes even more intense, and smoke is produced. Finally, flameless fire suddenly flows out. As soon as the fire comes out, fierce flames arise. Once the fierce flames have arisen, they can create what fire can do. Just as the person drilling for fire diligently and vigorously seeks, the five roots ('信根' - root of faith, '精進根' - root of diligence, '念根' - root of mindfulness, '定根' - root of concentration, '慧根' - root of wisdom) and five powers ('信力' - power of faith, '精進力' - power of diligence, '念力' - power of mindfulness, '定力' - power of concentration, '慧力' - power of wisdom) gradually cultivated, learned, and repeatedly practiced, should be understood in the same way. Just as the warmth first produced on the lower wood, the warmth wholesome root should be understood in the same way, because it is the sign before the arising of the unconditioned dharma fire that burns away all afflictions. Just as the warmth increases and hot air rushes upward, the peak wholesome root should be understood in the same way. Just as smoke is then produced, the acceptance of truth stage should be understood in the same way. Just as flameless fire suddenly flows out, the highest mundane dharma stage should be understood in the same way. Just as fierce flames arise immediately after the fire comes out, the supramundane unconditioned holy dharma produced immediately by the five roots and five powers contained in the highest mundane dharma stage should be understood in the same way.
What is this? It is the seven '覺支' (factors of enlightenment: '擇法覺支' - factor of discrimination, '精進覺支' - factor of effort, '喜覺支' - factor of joy, '安覺支' - factor of tranquility, '定覺支' - factor of concentration, '舍覺支' - factor of equanimity, '念覺支' - factor of mindfulness). Those '補特伽羅' (individuals) who have already entered the '正性離生' (stream-entry, the stage of irreversibility), use true wisdom as their support, so they are called factors of enlightenment. These seven true factors of enlightenment are contained within three categories. Three factors of enlightenment are included in the '奢摩他' (śamatha, calming) category, three factors of enlightenment are included in the '毗缽舍那' (vipaśyanā, insight) category, and one factor of enlightenment is common to both categories. Therefore, they are called the seven factors of enlightenment. Namely, the factor of discrimination, the factor of effort, and the factor of joy; these three belong to the insight category. The factor of tranquility, the factor of concentration, and the factor of equanimity; these three belong to the calming category. The factor of mindfulness belongs to both calming and insight categories and is called pervasive. They initially obtain the seven factors of enlightenment at that time, so they are called '初有學' (beginner learners). After seeing the traces of the noble truths, they have permanently extinguished all the afflictions severed by the path of seeing, leaving only the afflictions severed by the path of cultivation. In order to sever these afflictions, they cultivate the three '蘊' (skandhas: '戒蘊' - skandha of morality, '定蘊' - skandha of concentration, '慧蘊' - skandha of wisdom).
所攝八支聖道。此中正見正思惟正精進。慧蘊所攝。正語正業正命。戒蘊所攝。正念正定。定蘊所攝。問何因緣故名八支聖道。答諸聖有學已見跡者由八支攝行跡正道。能無餘斷一切煩惱。能于解脫究竟作證。是故名為八支聖道。當知此中若覺支時所得真覺。若得彼已以慧安立如證而覺。總略此二合名正見。由此正見增上力故。所起出離無恚無害分別思惟名正思惟。若心趣入諸所尋思。彼唯尋思如是相狀所有尋思。若心趣入諸所言論。即由正見增上力故起善思惟。發起種種如法言論。是名正語。若如法求衣服飲食諸坐臥具病緣醫藥供身什物。于追求時若往若還正知而住。若睹若瞻若屈若伸。若持衣缽及僧伽胝。若食若飲若啖若嘗正知而住。或於住時于已追求衣服等事。若行若住若坐若臥。廣說乃至若解勞睡正知而住。是名正業。如法追求衣服飲食乃至什物。遠離一切起邪命法。是名正命。若遠離攝正語業命。彼于證得無漏作意諸覺支時先已獲得。問何故此名聖所愛戒。答以諸聖者賢善正至。長時愛樂欣慕悅意。我於何時當正獲得諸語惡行諸身惡行諸邪命事。不作律儀。由彼長夜於此尸羅深心愛樂欣慕悅意。故獲得時名聖所愛。獲得如是聖愛戒已。終不正知而說妄語。終不故思害眾生命。終不故思不與而取。終不故思行
【現代漢語翻譯】 現代漢語譯本： 所包含的八支聖道（Arya-astangika-marga）。其中，正見（Samyag-drsti）、正思惟（Samyak-samkalpa）、正精進（Samyag-vyayama）屬於慧蘊（Prajna-skandha）所包含。正語（Samyag-vac）、正業（Samyak-karmanta）、正命（Samyag-ajiva）屬於戒蘊（Sila-skandha）所包含。正念（Samyak-smrti）、正定（Samyak-samadhi）屬於定蘊（Samadhi-skandha）所包含。 問：因為什麼因緣，所以稱為八支聖道？ 答：因為諸聖者（Arya），有學（Saiksa）已見道跡者，通過這八支所攝的正道修行，能夠毫無遺餘地斷除一切煩惱，能夠對於解脫究竟作證，所以稱為八支聖道。 應當知道，這裡面，當覺支（Bodhyanga）生起時所得到的真實覺悟，如果得到它之後，用智慧安立，像所證悟的那樣去覺察，總括起來，這兩者合起來叫做正見。由於這正見的增上力，所生起的出離、無嗔、無害的分別思惟，叫做正思惟。如果心趨向于各種所尋思的，那麼就只是尋思這些相狀的所有尋思。如果心趨向于各種所言說的，就由於正見的增上力而生起善的思惟，發起種種如法的言論，這叫做正語。如果如法地尋求衣服、飲食、各種坐臥用具、治病醫藥、供養身體的什物，在追求的時候，無論是去還是回，都正知而住。無論是看還是瞻視，無論是屈還是伸，無論是拿著衣缽以及僧伽胝（Samghati，袈裟），無論是吃、喝、啖、嘗，都正知而住。或者在住的時候，對於已經追求到的衣服等事，無論是行、住、坐、臥，廣而言之，乃至無論是解除疲勞睡眠，都正知而住，這叫做正業。如法地追求衣服飲食乃至什物，遠離一切生起邪命（Mithya-ajiva）之法，這叫做正命。如果遠離攝持正語、正業、正命，那麼他在證得無漏作意（Anasrava-manaskara）的各種覺支時，就已經獲得了。 問：為什麼這叫做聖所愛戒？ 答：因為諸聖者，賢善正至，長時間地愛樂、欣慕、悅意，（想）我什麼時候才能真正獲得各種語惡行、各種身惡行、各種邪命事的不作律儀。由於他們長夜對於這尸羅（Sila，戒）深心愛樂、欣慕、悅意，所以在獲得的時候，叫做聖所愛。獲得像這樣聖所愛的戒之後，終究不會不正知地說妄語，終究不會故意地去傷害眾生的性命，終究不會故意地不給予就拿取，終究不會故意地行……
【English Translation】 English version: The Eightfold Noble Path (Arya-astangika-marga) that is encompassed. Among these, Right View (Samyag-drsti), Right Thought (Samyak-samkalpa), and Right Effort (Samyak-vyayama) are included in the Wisdom Aggregate (Prajna-skandha). Right Speech (Samyag-vac), Right Action (Samyak-karmanta), and Right Livelihood (Samyak-ajiva) are included in the Morality Aggregate (Sila-skandha). Right Mindfulness (Samyak-smrti) and Right Concentration (Samyak-samadhi) are included in the Concentration Aggregate (Samadhi-skandha). Question: For what reason is it called the Eightfold Noble Path? Answer: Because the Noble Ones (Arya), those who are Learners (Saiksa) and have already seen the Path, through the practice of this Eightfold Path, can completely eradicate all afflictions and can ultimately attain the realization of liberation. Therefore, it is called the Eightfold Noble Path. It should be known that, in this context, the true awakening obtained when the Awakening Factor (Bodhyanga) arises, if after obtaining it, it is established with wisdom, perceiving as it is realized, these two combined are called Right View. Due to the increasing power of this Right View, the arising of thoughts of renunciation, non-anger, and non-harm, is called Right Thought. If the mind inclines towards various things that are contemplated, then it is merely contemplating all the aspects of these contemplations. If the mind inclines towards various things that are spoken, then due to the increasing power of Right View, good thoughts arise, initiating various lawful speech. This is called Right Speech. If one lawfully seeks clothing, food, various sitting and lying implements, medicine for illness, and personal necessities, while seeking, whether going or returning, one dwells with Right Knowledge. Whether seeing or gazing, whether bending or stretching, whether holding robes and the Samghati (Samghati, outer robe), whether eating, drinking, consuming, or tasting, one dwells with Right Knowledge. Or when dwelling, regarding the things already sought, such as clothing, whether walking, standing, sitting, or lying, broadly speaking, even when relieving fatigue and sleeping, one dwells with Right Knowledge. This is called Right Action. Lawfully seeking clothing, food, and necessities, and avoiding all practices that lead to Wrong Livelihood (Mithya-ajiva), this is called Right Livelihood. If one avoids engaging in Right Speech, Right Action, and Right Livelihood, then when attaining the Awakening Factors of Non-Outflow Attention (Anasrava-manaskara), one has already obtained them. Question: Why is this called the Morality Loved by the Noble Ones? Answer: Because the Noble Ones, being virtuous and rightly attained, for a long time love, admire, and delight in (thinking), 'When will I truly obtain the non-practice of evil deeds of speech, evil deeds of body, and wrong livelihood?' Because they deeply love, admire, and delight in this Sila (Sila, morality) for a long time, when they obtain it, it is called Loved by the Noble Ones. After obtaining such morality loved by the Noble Ones, they will never knowingly speak falsely, they will never intentionally harm the lives of beings, they will never intentionally take what is not given, they will never intentionally engage in...
欲邪行。終不非法求衣服等。即由如是聖所愛戒增上力故。于修道時乃至所有語業身業養命事轉。亦得名為正語業命。依止正見及正思惟正語業命勤修行者。所有一切欲勤精進出離勇猛勢力發起策勵其心。相續無間名正精進。成就如是正精進者。由四念住增上力故。得無顛倒九種行相所攝正念能攝九種行相心住。是名正念及與正定。如是一切八支聖道。總立二種。謂無所作及住所作。無所作者。謂正語正業正命。住所作者。復有二種。謂奢摩他毗缽舍那。正見正思惟正精進是毗缽舍那。正念正定是奢摩他。如是清凈正語業命為所依止。於時時間修習止觀。能斷諸結無餘永斷。能得最上阿羅漢果。長時相續名為修道。多時串習斷煩惱故。率爾智生名為見道。暫時智起即能永斷諸煩惱故。由是因緣。正語業命于修道中方始建立。
由如是等漸次修習三十七種菩提分法加行方便。是名菩提分修。
云何修果。謂四沙門果。一預流果。二一來果。三不還果。四最上阿羅漢果。
此中雲何名沙門。云何名果。謂聖道名沙門。煩惱斷名果。又後生道或中或上。是前生道所生之果。問何故建立如是四果。答對治四種諸煩惱故。謂諸無事能感惡趣往惡趣因。煩惱斷故。及能斷彼對治生故。立預流果。而薄伽梵說永斷
【現代漢語翻譯】 現代漢語譯本：想要進行不正當的行為，最終也不會通過不合法的手段來獲取衣服等物品。正是由於這種聖者所喜愛的戒律的強大力量，在修道的時候，乃至所有的語言行為、身體行為、維持生命的方式的轉變，都可以被稱為正語、正業、正命。依靠正見以及正思惟，以正語、正業、正命勤奮修行的人，所有一切的慾望、勤奮、精進、出離、勇猛的勢力，發起和策勵他的心，相續不斷，這叫做正精進。成就這樣正精進的人，由於四念住的強大力量，得到沒有顛倒的九種行相所包含的正念，能夠攝持九種行相的心住，這叫做正念以及與正定。像這樣一切八支聖道，總共可以建立為兩種，即無所作和住所作。無所作者，指的是正語、正業、正命。住所作者，又有兩種，指的是奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀）。正見、正思惟、正精進是毗缽舍那。正念、正定是奢摩他。像這樣清凈的正語、正業、正命作為所依止，在時時修習止觀，能夠斷除各種煩惱，完全而永遠地斷除，能夠得到最上的阿羅漢果。長時間相續不斷叫做修道，多次串習斷除煩惱的緣故，快速地生起智慧叫做見道，暫時地生起智慧就能永遠斷除各種煩惱的緣故。由於這樣的因緣，正語、正業、正命在修道中才開始建立。 由像這樣等逐漸次第地修習三十七種菩提分法（Bodhipaksadharma，三十七道品）的加行方便，這叫做菩提分修。 什麼是修行的結果呢？指的是四沙門果（Four Fruits of Asceticism），一、預流果（Sotapanna，須陀洹果），二、一來果（Sakadagami，斯陀含果），三、不還果（Anagami，阿那含果），四、最上阿羅漢果（Arahat）。 這裡面，什麼叫做沙門（Sramana，修行者）？什麼叫做果（Phala，結果）？指的是聖道（Arya-marga，聖道）叫做沙門，煩惱斷除叫做果。又，後生的道，或者中等或者上等，是前生的道所產生的結果。問：為什麼建立這樣的四果呢？答：爲了對治四種煩惱的緣故。指的是各種無意義的事情能夠感召惡趣，前往惡趣的原因，煩惱斷除的緣故，以及能夠斷除它們的對治產生的緣故，建立預流果。而且薄伽梵（Bhagavan，世尊）說永遠斷除。
【English Translation】 English version: He desires to engage in improper conduct, but ultimately will not seek clothing and other items through unlawful means. It is precisely due to the increasing power of this precept, beloved by the noble ones, that during the practice of the path, even all transformations of speech, bodily actions, and means of livelihood can be called Right Speech, Right Action, and Right Livelihood. Those who rely on Right View and Right Thought, and diligently practice with Right Speech, Right Action, and Right Livelihood, all their desires, diligence, effort, renunciation, and courageous strength, initiating and urging on their minds, continuously and without interruption, this is called Right Effort. Those who achieve such Right Effort, due to the increasing power of the Four Foundations of Mindfulness (Cattaro Satipatthana), attain Right Mindfulness, encompassed by the nine aspects of non-perversion, which can hold the mind in the nine aspects. This is called Right Mindfulness and Right Concentration. All these Eightfold Noble Path (Astangika-marga) can be generally established as two types: non-activity and activity. Non-activity refers to Right Speech, Right Action, and Right Livelihood. Activity is further divided into two types: Samatha (tranquility) and Vipassana (insight). Right View, Right Thought, and Right Effort are Vipassana. Right Mindfulness and Right Concentration are Samatha. Relying on such pure Right Speech, Right Action, and Right Livelihood, constantly practicing Samatha and Vipassana, one can cut off all fetters, completely and permanently, and attain the supreme fruit of Arhat (Arahat). Continuous practice over a long period is called the Path of Cultivation. Due to repeated familiarity with cutting off afflictions, wisdom arises swiftly, which is called the Path of Seeing. Because temporary arising of wisdom can permanently cut off all afflictions, it is for this reason that Right Speech, Right Action, and Right Livelihood are first established in the Path of Cultivation. Gradually and sequentially cultivating the auxiliary means of the thirty-seven Bodhipaksadharma (thirty-seven factors of enlightenment) in this way is called the cultivation of the Bodhipaksadharma. What is the result of cultivation? It refers to the Four Fruits of Asceticism: 1. Stream-enterer (Sotapanna), 2. Once-returner (Sakadagami), 3. Non-returner (Anagami), 4. Supreme Arhat (Arahat). Here, what is meant by Sramana (ascetic)? What is meant by Fruit (Phala)? It refers to the Noble Path (Arya-marga) being called Sramana, and the cutting off of afflictions being called Fruit. Furthermore, the later-born path, whether intermediate or superior, is the fruit produced by the earlier-born path. Question: Why are these Four Fruits established? Answer: To counteract the four types of afflictions. It refers to the fact that various meaningless things can attract evil destinies, the cause of going to evil destinies, because afflictions are cut off, and because the antidote that can cut them off arises, the Stream-enterer fruit is established. Moreover, the Blessed One (Bhagavan) said to permanently cut off.
三結立此果者。謂依三品有三種結障礙聖道令不生故。一在家品。二惡說法毗奈耶品。三善說法毗奈耶品。依在家品有薩迦耶見。由此見故先生怖畏。最初不欲發趣聖道。依惡說法毗奈耶品有戒禁取。由此取故雖已發趣而行邪僻。由是不能生起聖道。依善說法毗奈耶品有疑。由此疑故雖已發趣不行邪僻。而於正道未串習故。于如實見所知事中猶預疑惑。障礙聖道不令生起。由是因緣唯說斷此立預流果。此預流果極餘七有。由是因緣多生相續。若斷再生相續煩惱生無重續。立一來果。謂若永斷天有所攝人有所攝再生相續所有煩惱。極唯更受天有一生人有一生。故於爾時立一來果。若已永斷能感還來生此煩惱。唯于天有當可受生。即于爾時立不還果。若已永斷一切能感生有煩惱。建立最上阿羅漢果。而薄伽梵說永斷三結。縛貪瞋癡立一來果。永斷能順五下分結立不還果。永斷一切煩惱究竟建立最上阿羅漢果。是名修果。
又於此中貪瞋癡慢尋思行者。彼先應于凈行所緣凈修其行。然後方證心正安住。彼于各別所緣境界。定由所緣差別勢力。勤修加行。若等分行補特伽羅。隨所愛樂攀緣彼境勤修加行。如是勤修唯令心住非凈其行。如等分行補特伽羅。薄塵行者當知亦爾。而彼諸行有其差別。謂貪等行者勤修行時。要經
【現代漢語翻譯】 現代漢語譯本： 『三結立此果』是指依據三種品類，有三種結會障礙聖道，使其無法產生。一是『在家品』（指在家居士的品類），二是『惡說法毗奈耶品』（指錯誤教導戒律的品類），三是『善說法毗奈耶品』（指正確教導戒律的品類）。 依據『在家品』，會有『薩迦耶見』（身見，認為五蘊和合的身體是真實的我）。由於這種見解，首先產生怖畏，最初不願趨向聖道。依據『惡說法毗奈耶品』，會有『戒禁取』（執著于錯誤的戒律和禁忌）。由於這種執取，即使已經趨向聖道，也會走向邪路，因此不能生起聖道。依據『善說法毗奈耶品』，會有『疑』（懷疑）。由於這種懷疑，即使已經趨向聖道，也不會走向邪路，但由於對正道尚未串習，對於如實見的所知事物，仍然猶豫疑惑，障礙聖道，使其無法產生。 由於這些因緣，所以只說斷除這三種結，才能證得『預流果』（須陀洹果，入流果）。此『預流果』最多還需經歷七次生死。由於這個因緣，會多次相續轉生。如果斷除了再生相續的煩惱，就不會再有重複的轉生，就證得『一來果』（斯陀含果）。所謂永斷天界和人界所攝的再生相續的所有煩惱，最多隻會再受一次天界的生和一次人界的生，所以在那個時候證得『一來果』。 如果已經永斷了能夠感得還來此世的煩惱，只會在天界承受一次生，就在那個時候證得『不還果』（阿那含果）。如果已經永斷了一切能夠感得有生之煩惱，就建立最上的『阿羅漢果』（無生果）。 而薄伽梵（Bhagavan，世尊）說，永斷三種結——縛（貪慾）、貪（嗔恚）、瞋（愚癡），就證得『一來果』。永斷能夠順於五下分結（五種使人束縛于欲界的煩惱）的煩惱，就證得『不還果』。永斷一切煩惱，究竟建立最上的『阿羅漢果』。這叫做修果。 此外，對於貪、嗔、癡、慢、尋思（粗略的思考）的修行者，他們首先應該在『凈行所緣』（清凈行為的對象）上清凈地修習其行為，然後才能證得心正安住。他們對於各個不同的所緣境界，必定由於所緣的差別勢力，勤奮地修習加行。如果等分行的補特伽羅（Pudgala，人），隨著所喜愛和攀緣的境界，勤奮地修習加行。這樣勤奮地修習，只能使心安住，而不能清凈其行為。如同等分行的補特伽羅，薄塵行者（煩惱輕微的人）也應當知道是這樣。而他們的修行有其差別。所謂貪等行者在勤奮修行時，需要經歷...
【English Translation】 English version: 'Establishing this fruit by the three bonds' refers to the fact that based on the three categories, there are three bonds that obstruct the holy path, preventing it from arising. The first is the 'category of householders' (referring to the category of lay practitioners), the second is the 'category of evil-speaking Vinaya' (referring to the category of those who teach precepts incorrectly), and the third is the 'category of good-speaking Vinaya' (referring to the category of those who teach precepts correctly). Based on the 'category of householders', there will be 'Sakkaya-ditthi' (薩迦耶見, the view of self-identity, believing that the body composed of the five aggregates is the real self). Because of this view, fear arises first, and initially there is no desire to approach the holy path. Based on the 'category of evil-speaking Vinaya', there will be 'Silabbataparamasa' (戒禁取, clinging to wrong precepts and prohibitions). Because of this clinging, even if one has approached the holy path, one will go astray, and therefore the holy path cannot arise. Based on the 'category of good-speaking Vinaya', there will be 'doubt' (疑). Because of this doubt, even if one has approached the holy path, one will not go astray, but because one is not yet familiar with the right path, one still hesitates and doubts about the knowable things of the true view, obstructing the holy path and preventing it from arising. Because of these causes and conditions, it is only said that by cutting off these three bonds, one can attain the 'Sotapanna-phala' (預流果, the fruit of stream-entry). This 'Sotapanna-phala' requires at most seven more rebirths. Because of this cause and condition, there will be many continuous rebirths. If the afflictions of continuous rebirth are cut off, there will be no repeated rebirths, and one will attain the 'Sakadagami-phala' (一來果, the fruit of once-returning). The so-called complete cutting off of all the afflictions of continuous rebirth encompassed by the heavenly realm and the human realm means that one will at most receive one more birth in the heavenly realm and one more birth in the human realm, so at that time one attains the 'Sakadagami-phala'. If one has completely cut off the afflictions that can cause one to return to this world, one will only receive one birth in the heavenly realm, and at that time one attains the 'Anagami-phala' (不還果, the fruit of non-returning). If one has completely cut off all the afflictions that can cause rebirth, one establishes the supreme 'Arhat-phala' (阿羅漢果, the fruit of no-rebirth). And the Bhagavan (薄伽梵, the World-Honored One) said that by completely cutting off the three bonds—Baddha (縛, attachment), Raga (貪, greed), Dvesha (瞋, hatred)—one attains the 'Sakadagami-phala'. By completely cutting off the afflictions that conform to the five lower fetters (the five afflictions that bind one to the desire realm), one attains the 'Anagami-phala'. By completely cutting off all afflictions, one ultimately establishes the supreme 'Arhat-phala'. This is called the fruit of cultivation. Furthermore, for practitioners of greed, hatred, delusion, pride, and Vitarka (尋思, coarse thinking), they should first purify their conduct by practicing purely on the 'pure object of focus' (凈行所緣), and then they can attain the correct abiding of the mind. For each different object of focus, they must diligently cultivate the practice due to the different power of the object of focus. If a Pudgala (補特伽羅, person) of equal practice diligently cultivates the practice by clinging to the object that he loves. Such diligent cultivation can only make the mind abide, but cannot purify his conduct. Just like a Pudgala of equal practice, one should also know that it is the same for a person with thin dust (those with slight afflictions). And their practices have their differences. The so-called practitioners of greed, etc., need to go through...
久遠方證心住。等分行者勤修行時。不甚久遠能證心住。薄塵行者勤修行時。最極速疾能證心住。問前已廣說有貪等行補特伽羅行相差別。其等分行及薄塵行補特伽羅。有何行相。答等分行者。如貪等行補特伽羅所有行相一切具有。然彼行相非上非勝。如貪等行。隨所遇緣有其差別施設。此行與彼相似。其薄塵行補特伽羅行相差別者。謂無重障。最初清凈。資糧已具。多清凈信。成就聰慧。具諸福德。具諸功德。無重障者。謂無三障。何等為三。一者業障。二煩惱障。三異熟障。言業障者謂。五無間業及余所有故思造業諸尤重業。彼異熟果若成就時。能障正道令不生起。是名業障。煩惱障者。謂猛利煩惱長時煩惱。由此煩惱于現法中。以其種種凈行所緣不能令凈。是名煩惱障。異熟障者。謂若生處聖道依彼不生不長。於是生處異熟果生。或有生處聖道依彼雖得生長。而於其中異熟果生。聾騃愚鈍盲瞽瘖啞以手代言。無有力能解了善說惡說法義。是名異熟障。最初清凈者。謂善凈戒及正直見。由十因緣戒善清凈。如前應知。正直見者。謂若有見凈信相應故。勝解相應故。遠離誑諂故。善思法義無惑無疑加行出離故。名為正直。如是正直見。凈信相應故。于佛正法及毗奈耶不可引奪。勝解相應故。于諸如來及聖弟子不可思
【現代漢語翻譯】 現代漢語譯本： 如果修行者已經證得『久遠方證心住』（長時間修行才證得的心之住所），那麼『等分行者』（煩惱和善根勢力相等的人）勤奮修行時，不需要太久就能證得心住。『薄塵行者』（煩惱輕微的人）勤奮修行時，能夠非常迅速地證得心住。 問：前面已經廣泛地說明了有貪行等補特伽羅（人）的行相差別，那麼『等分行』和『薄塵行』的補特伽羅，有什麼樣的行相呢？ 答：『等分行者』，如同有貪行等補特伽羅的所有行相都具有，然而這些行相併非特別突出或殊勝，如同有貪行等。隨著所遇到的因緣，會有不同的表現。這種行與那些行相似。 『薄塵行』補特伽羅的行相差別在於：沒有嚴重的障礙，最初是清凈的，已經具備了資糧，具有清凈的信心，成就聰慧，具備各種福德，具備各種功德。 『無重障』是指沒有三種障礙。哪三種呢？一是業障，二是煩惱障，三是異熟障。 『業障』是指五無間業（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）以及其他所有故意造作的嚴重罪業。這些罪業的異熟果如果成熟，能夠障礙正道，使之無法生起，這叫做業障。 『煩惱障』是指猛烈的煩惱和長時間存在的煩惱。由於這些煩惱，在現世中，以各種清凈行為所緣也不能使之清凈，這叫做煩惱障。 『異熟障』是指如果所生的處所，聖道依之無法生起或成長，於是在這個生處產生異熟果。或者有些生處，聖道依之雖然能夠生長，但在其中產生異熟果，例如聾啞、愚鈍、盲人、啞巴，只能用手勢表達，沒有能力理解善說和惡說的法義，這叫做異熟障。 『最初清凈』是指善凈的戒律和正直的見解。通過十種因緣使戒律善於清凈，如前面所說應當知道。『正直見』是指如果有人具有與清凈的信心相應的見解，與殊勝的理解相應的見解，遠離欺騙和虛偽的見解，善於思考法義而沒有疑惑和猶豫，通過努力而獲得解脫的見解，就叫做正直。像這樣正直的見解，由於與清凈的信心相應，所以對於佛陀的正法和毗奈耶（戒律）是不可動搖的。由於與殊勝的理解相應，所以對於諸如來和聖弟子是不可思議的。
【English Translation】 English version: If a practitioner has already attained 『long-standing mind-abiding』 (having attained the abode of the mind after a long period of practice), then when an 『equally divided practitioner』 (a person whose afflictions and wholesome roots are equal in strength) diligently practices, they can attain mind-abiding in a not-too-distant time. When a 『thin-dust practitioner』 (a person with slight afflictions) diligently practices, they can attain mind-abiding very quickly. Question: Previously, the characteristics and differences of the Puddgalas (persons) with greed, etc., have been extensively explained. What are the characteristics of the 『equally divided』 and 『thin-dust』 Puddgalas? Answer: The 『equally divided practitioner』 possesses all the characteristics of the Puddgalas with greed, etc. However, these characteristics are neither particularly prominent nor superior, like those with greed, etc. Depending on the circumstances encountered, there will be different manifestations. This practice is similar to those practices. The difference in the characteristics of the 『thin-dust』 Puddgala lies in: having no heavy obstacles, being initially pure, having already accumulated the necessary resources, possessing pure faith, achieving intelligence, possessing various merits, and possessing various virtues. 『No heavy obstacles』 means having no three obstacles. What are the three? First, karmic obstacles; second, afflictive obstacles; and third, resultant obstacles. 『Karmic obstacles』 refer to the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and drawing blood from a Buddha) and all other intentionally committed serious misdeeds. If the resultant effects of these misdeeds mature, they can obstruct the right path, preventing it from arising. This is called karmic obstacle. 『Afflictive obstacles』 refer to intense afflictions and long-lasting afflictions. Due to these afflictions, in the present life, even with various pure practices, the object of focus cannot be purified. This is called afflictive obstacle. 『Resultant obstacles』 refer to situations where, if the place of birth does not allow the holy path to arise or grow, then the resultant effect arises in that place of birth. Or, in some places of birth, although the holy path can grow, the resultant effect arises within it, such as being deaf, mute, dull, blind, or unable to speak, only able to communicate with gestures, and lacking the ability to understand the meaning of well-spoken or poorly-spoken Dharma. This is called resultant obstacle. 『Initially pure』 refers to well-purified precepts and upright views. The precepts are well-purified through ten causes, as should be known from what was said earlier. 『Upright view』 refers to the view of someone who has a view that corresponds to pure faith, a view that corresponds to superior understanding, a view that is free from deceit and hypocrisy, a view that is good at contemplating the meaning of the Dharma without doubt or hesitation, and a view that attains liberation through effort. Such an upright view, because it corresponds to pure faith, is unshakable with regard to the Buddha's true Dharma and Vinaya (discipline). Because it corresponds to superior understanding, it is inconceivable with regard to the Tathagatas (Buddhas) and holy disciples.
議威德神力不可思議生處差別甚深法教不可記事。深生勝解無驚無恐無有怖畏。遠離誑諂故。其見正直。是正直類如其聖教而正修行。如其真實而自現發。善思法義無惑無疑加行出離故。於一切法無常苦空無我等義。善正思惟善正籌量善正觀察。由是為因無惑無疑。遠離二路逮得升進。由此四相先所說見名正直見。資糧已具者。廣說資糧如前應知。略有四種。一福德資糧。二智慧資糧。三先世資糧。四現法資糧。福德資糧者。謂由此故於今獲得隨順資具豐饒財寶。遇真福田為善知識。離諸障礙能勤修行。智慧資糧者。謂由此故成就聰慧有力有能。解了善說惡說法義。獲得隨順法教義教教授教誡。先世資糧者。謂由宿世積集善根。於今獲得諸根成就。現法資糧者。謂於今世有善法欲諸根成熟。具戒律儀及根律儀。如前廣說。多清凈信者。謂于大師所無惑無疑。深生凈信及以勝解。如於大師。於法于學亦復如是。其餘廣說如前應知。成就聰慧者。謂由此故於法于義速能領受經久遠時。於法于義能無忘失。於法于義速能通達。具諸福德者。謂由此故形色端嚴眾所樂見。發清凈信無病長壽。言辭敦肅具大宗葉。眾所知識成就大福。多獲衣等諸資生具。為諸國王及大臣等。供養恭敬尊重讚歎。具諸功德者。謂本性成就。極少欲等
【現代漢語翻譯】 現代漢語譯本：討論威德神力不可思議，眾生出生之處的差別極其深奧，佛法的教義不可用言語完全描述。由於對佛法產生深刻的理解，所以不會感到驚訝、恐懼或害怕，因為遠離了虛偽和欺騙，所以見解正直。這種正直之人，會按照佛陀的教導如法修行，並如實地展現自己的修行成果。他們善於思考佛法的意義，沒有疑惑，通過精進修行而獲得解脫。因此，對於一切法的無常、苦、空、無我等真義，能夠正確地思考、衡量和觀察。由於這個原因，他們沒有疑惑，遠離了兩種錯誤的道路，從而獲得提升。以上這四種狀態，就是之前所說的正直見。關於資糧已經具備的人，詳細的說明如前文所述，簡略來說有四種：一是福德資糧，二是智慧資糧，三是前世資糧，四是現世資糧。福德資糧是指，由於具備福德，今生能夠獲得順遂的資具和豐饒的財寶，遇到真正的福田（指可以種福報之處，如佛、僧）和善知識，遠離各種障礙，能夠勤奮修行。智慧資糧是指，由於具備智慧，能夠聰慧有力，能夠理解善說和惡說的法義，獲得符合佛法教義的教授和教誡。前世資糧是指，由於過去世積累了善根，今生能夠獲得諸根具足。現世資糧是指，今生具有行善的願望，諸根成熟，具備戒律和根律儀（守護眼、耳、鼻、舌、身、意六根），如前文詳細所述。具有清凈的信心是指，對於佛陀沒有疑惑，深信不疑，並且產生殊勝的理解。如同對佛陀一樣，對於佛法和佛學也同樣如此。其餘的詳細說明如前文所述。成就聰慧是指，因此能夠迅速領受佛法和義理，經過長久的時間，對於佛法和義理也不會忘記，能夠迅速通達佛法和義理。具備各種福德是指，因此形貌端正莊嚴，受人喜愛，產生清凈的信心，無病長壽，言辭誠懇莊重，具有高貴的出身，為眾人所知，成就大的福報，獲得衣服等各種生活所需，受到國王和大臣等的供養、恭敬、尊重和讚歎。具備各種功德是指，本性成就，極少慾望等。
【English Translation】 English version: Discussing the inconceivable power of majestic virtue, the differences in the places where beings are born are extremely profound, and the teachings of the Dharma cannot be fully described in words. Because of a deep understanding of the Dharma, one will not be surprised, fearful, or afraid, because one is far from falsehood and deception, so one's views are upright. Such an upright person will practice according to the Buddha's teachings and truly demonstrate the results of their practice. They are good at thinking about the meaning of the Dharma, have no doubts, and attain liberation through diligent practice. Therefore, they can correctly think, measure, and observe the true meaning of impermanence, suffering, emptiness, and non-self in all dharmas. For this reason, they have no doubts, stay away from the two wrong paths, and thus gain advancement. The above four states are what was previously referred to as 'right view'. Regarding those who already possess the necessary resources (資糧), the detailed explanation is as described earlier. Briefly, there are four types: first, the resource of merit (福德資糧); second, the resource of wisdom (智慧資糧); third, the resource of past lives (先世資糧); and fourth, the resource of present life (現法資糧). The resource of merit refers to the fact that, due to possessing merit, one can obtain favorable resources and abundant wealth in this life, encounter true fields of merit (真福田) (referring to places where one can plant seeds of merit, such as Buddhas and Sangha) and virtuous friends (善知識), stay away from various obstacles, and be able to practice diligently. The resource of wisdom refers to the fact that, due to possessing wisdom, one can be intelligent and capable, able to understand the meaning of well-spoken and poorly-spoken Dharma, and receive teachings and instructions that are in accordance with the Dharma. The resource of past lives refers to the fact that, due to accumulating good roots in past lives, one can obtain complete faculties in this life. The resource of present life refers to the fact that one has the desire to do good deeds in this life, one's faculties are mature, and one possesses the precepts and the discipline of the senses (根律儀) (guarding the six senses of eye, ear, nose, tongue, body, and mind), as described in detail earlier. Having pure faith means that one has no doubts about the Buddha, deeply believes without doubt, and develops a supreme understanding. Just as with the Buddha, the same is true for the Dharma and Buddhist studies. The remaining detailed explanations are as described earlier. Achieving intelligence means that one can quickly receive the Dharma and its meaning, and after a long time, one will not forget the Dharma and its meaning, and one can quickly understand the Dharma and its meaning. Possessing various merits means that one has a dignified and beautiful appearance, is loved by people, develops pure faith, is free from illness and has a long life, one's words are sincere and dignified, one has a noble birth, is known by the public, achieves great blessings, receives clothing and other necessities of life, and is offered, respected, revered, and praised by kings and ministers. Possessing various virtues means that one is naturally accomplished, has very few desires, etc.
種種功德。如前所說沙門莊嚴應知其相。如是等類應知是名諸薄塵行補特伽羅行相差別。
云何補特伽羅異門。謂有六種。何等為六。一沙門。二婆羅門。三梵行。四苾芻。五精勤。六出家。第一沙門復有四種。
何等為四。一勝道沙門。二說道沙門。三活道沙門。四壞道沙門。當知諸善逝名勝道沙門。諸說正法者名說道沙門。諸修善行者名活道沙門。諸行邪行者名壞道沙門。諸善逝者。謂已證得貪瞋癡等無餘永盡。說正法者。謂為調伏貪瞋癡等宣說正法。修善行者。謂為調伏貪瞋癡等勤修正行。行邪行者。謂犯尸羅行諸惡法。又學無學名勝道沙門。以無漏道摧滅一切見修所斷諸煩惱故。若無如來及諸菩薩。為菩提故勤修正行。諸聲聞眾持三藏者。名說道沙門。任持世俗法毗奈耶。轉正法眼令不斷故。若諸異生補特伽羅其性調善。為自利益勤修正行。有羞有悔愛樂正學。為得未得。為觸未觸。為證未證。勤修加行。有力有能堪得未得。堪觸未觸。堪證未證。名活道沙門。由彼現有諸善法暖。堪能生長聖慧命根。名活非死。是故名為活道沙門。若諸犯戒補特伽羅多行惡法。廣說乃至實非梵行自稱梵行。名壞道沙門。由彼破壞最初所有正道根本。無力無能非生道器。雖現前有說正道教及現前有證正道者。而彼
【現代漢語翻譯】 現代漢語譯本：種種功德，如前面所說的沙門（Śrāmaṇa，指修行者）的莊嚴，應當瞭解它的相狀。像這些等等，應當知道這被稱為是那些微薄塵垢之行補特伽羅（Pudgala，指人或個體）的行相差別。
什麼是補特伽羅的各種不同名稱？有六種。什麼是六種？一是沙門，二是婆羅門（Brāhmaṇa，指祭司），三是梵行（Brahmacarya，指清凈行），四是苾芻（Bhikṣu，指比丘），五是精勤（Vīrya，指努力），六是出家（Pravrajita，指離開家庭生活）。第一種沙門又有四種。
什麼是四種？一是勝道沙門，二是說道沙門，三是活道沙門，四是壞道沙門。應當知道，諸佛（Sugata，指善逝）被稱為勝道沙門。那些宣說正法的人被稱為說道沙門。那些修習善行的人被稱為活道沙門。那些行持邪行的人被稱為壞道沙門。諸佛是指已經證得貪、嗔、癡等煩惱完全斷盡的人。宣說正法的人，是指爲了調伏貪、嗔、癡等煩惱而宣說正法的人。修習善行的人，是指爲了調伏貪、嗔、癡等煩惱而勤奮修習正行的人。行持邪行的人，是指違犯戒律，行持各種惡法的人。此外，有學和無學（Śaikṣa-aśaikṣa，指還在學習和已經完成學習的修行者）被稱為勝道沙門，因為他們以無漏道摧毀了一切見道和修道所斷的各種煩惱。
如果沒有如來以及諸菩薩，爲了菩提（Bodhi，指覺悟）而勤奮修習正行，那些聲聞眾（Śrāvaka，指聽聞佛法的人）持守三藏（Tripiṭaka，指經、律、論），被稱為說道沙門，因為他們任持世俗的法和毗奈耶（Vinaya，指戒律），使正法之眼得以延續不斷。如果那些異生補特伽羅，他們的本性調順善良，爲了自己的利益而勤奮修習正行，有羞恥心和後悔心，喜愛正法，爲了得到未得到的，爲了觸及未觸及的，爲了證得未證得的，勤奮修習加行，有力量有能力可以得到未得到的，可以觸及未觸及的，可以證得未證得的，被稱為活道沙門。由於他們現在具有各種善法的溫暖，能夠生長聖慧的命根，是活的而不是死的，因此被稱為活道沙門。如果那些犯戒的補特伽羅，多行惡法，乃至實際上不是梵行卻自稱是梵行，被稱為壞道沙門。由於他們破壞了最初所有的正道根本，沒有力量也沒有能力，不是產生道的器皿，雖然現在有宣說正道的教法，以及現在有證得正道的人，但是他們
【English Translation】 English version: Various merits, like the aforementioned adornments of a Śrāmaṇa (ascetic, religious practitioner), one should understand their characteristics. Such and similar types should be known as the characteristics and differences of Pudgalas (individuals) who have thin dust-like defilements in their conduct.
What are the different designations of a Pudgala? There are six types. What are the six? First, a Śrāmaṇa; second, a Brāhmaṇa (priest); third, one who practices Brahmacarya (celibate conduct); fourth, a Bhikṣu (monk); fifth, one who is diligent (in practice); sixth, one who has gone forth (from household life, Pravrajita). The first, the Śrāmaṇa, again has four types.
What are the four? First, a Śrāmaṇa of the superior path; second, a Śrāmaṇa who speaks of the path; third, a Śrāmaṇa who lives the path; fourth, a Śrāmaṇa who destroys the path. Know that the Sugatas (Buddhas, Well-Gone Ones) are called Śrāmaṇas of the superior path. Those who speak the true Dharma are called Śrāmaṇas who speak of the path. Those who cultivate good conduct are called Śrāmaṇas who live the path. Those who engage in wrong conduct are called Śrāmaṇas who destroy the path. The Sugatas are those who have attained the complete and utter exhaustion of greed, hatred, delusion, and so on. Those who speak the true Dharma are those who proclaim the true Dharma in order to subdue greed, hatred, delusion, and so on. Those who cultivate good conduct are those who diligently cultivate right conduct in order to subdue greed, hatred, delusion, and so on. Those who engage in wrong conduct are those who violate precepts and engage in various evil deeds. Furthermore, those who are still learning (Śaikṣa) and those who have completed their learning (Aśaikṣa) are called Śrāmaṇas of the superior path because they destroy all afflictions that are to be abandoned through seeing the path and cultivating the path with the unconditioned path.
If there are no Tathāgatas (Buddhas) or Bodhisattvas (enlightenment beings) who diligently cultivate right conduct for the sake of Bodhi (enlightenment), those Śrāvakas (listeners, disciples) who uphold the Tripiṭaka (the three baskets of scriptures) are called Śrāmaṇas who speak of the path because they maintain the worldly Dharma and Vinaya (discipline), and keep the eye of the true Dharma from being 끊어진. If those ordinary Pudgalas are of a nature that is tamed and virtuous, and diligently cultivate right conduct for their own benefit, having shame and remorse, delighting in the true Dharma, and for the sake of attaining what has not been attained, for the sake of touching what has not been touched, for the sake of realizing what has not been realized, diligently cultivate effort, having the strength and ability to attain what has not been attained, to touch what has not been touched, to realize what has not been realized, they are called Śrāmaṇas who live the path. Because they currently possess the warmth of various virtuous qualities, they are able to grow the root of the life of sacred wisdom, being alive and not dead, therefore they are called Śrāmaṇas who live the path. If those Pudgalas who violate precepts, engage in many evil deeds, and even falsely claim to practice Brahmacarya when they do not, are called Śrāmaṇas who destroy the path. Because they destroy the very root of the initial right path, having no strength and no ability, not being vessels for generating the path, although there is currently the teaching of the right path and there are currently those who have realized the right path, they
不得。是故名為壞道沙門。世尊依彼作如是說。此初沙門廣說乃至第四沙門。于外沙門婆羅門教空無所有。若於是處八支聖道安立可得。即於是處有初沙門廣說乃至第四沙門。第二婆羅門復有三種。一種姓婆羅門。二名想婆羅門。三正行婆羅門。種姓婆羅門者。謂若生在婆羅門家。從母產門之所生出。父母圓備名婆羅門。名想婆羅門者。謂諸世間由想等想。假立言說名婆羅門。正行婆羅門者。謂所作事決定究竟。已能驅擯惡不善法。如說當知。婆羅門更無有所作。所作事已辨。是謂婆羅門。第三梵行復有三種。一受遠離梵行。二暫時斷梵行。三畢竟斷梵行。受遠離梵行者。謂能受學遠離一切行非梵行習淫慾法。暫時斷梵行者。謂諸異生由世間道離欲界欲。畢竟斷梵行者。謂諸聖者得不還果。復得最上阿羅漢果。第四苾芻復有五種。一乞丐苾芻。二自稱苾芻。三名想苾芻。四破壞煩惱苾芻。五白四羯磨受具足戒苾芻。第五精勤復有三種。一止息犯戒精勤。謂能遠離一切不善身業語業。二止息境界精勤。謂密護根門修防守念及常委念。如前廣說。三止息煩惱精勤。謂能永斷見修所斷一切煩惱。及於一切先所生起。或欲尋思或恚尋思或害尋思。或貪或瞋或諸邪見。或忿恨覆惱誑諂等。能往惡處那洛迦等諸險惡趣。非沙門法。
【現代漢語翻譯】 現代漢語譯本 不得。因此被稱為『壞道沙門』。世尊依據此理作了這樣的開示：『這才是第一沙門』，一直到『第四沙門』。在外道沙門和婆羅門教中，這些是完全不存在的。如果在某個地方，八支聖道能夠被確立，那麼在這個地方，才會有第一沙門，一直到第四沙門。 第二，婆羅門又有三種：一種姓婆羅門（指生來就是婆羅門的人），二名想婆羅門（指通過名號和想法被認為是婆羅門的人），三正行婆羅門（指通過正確的行為成為婆羅門的人）。種姓婆羅門，是指那些出生在婆羅門家庭，從母親產門所生，父母俱全的人，被稱為婆羅門。名想婆羅門，是指世間之人，通過想法和概念，假立名號而被稱為婆羅門。正行婆羅門，是指所做之事決定且究竟，已經能夠驅逐惡和不善之法的人。正如經文所說，『應當知道，婆羅門不再有任何需要做的事情，該做的事情已經完成』，這就是婆羅門。 第三，梵行又有三種：一受遠離梵行（指通過接受和學習來遠離一切非梵行的行為，如習淫慾法），二暫時斷梵行（指凡夫俗子通過世間禪定的力量暫時遠離欲界的慾望），三畢竟斷梵行（指聖者證得不還果，並最終證得最高的阿羅漢果）。 第四，苾芻（Bhiksu，比丘，佛教出家男眾）又有五種：一乞丐苾芻（指以乞食為生的比丘），二自稱苾芻（指自稱是比丘的人），三名想苾芻（指有名無實的比丘），四破壞煩惱苾芻（指能夠破除煩惱的比丘），五白四羯磨受具足戒苾芻（指通過如法儀式受持具足戒的比丘）。 第五，精勤又有三種：一止息犯戒精勤（指努力遠離一切不善的身業和語業），二止息境界精勤（指嚴密守護六根，修習防護和正念，以及持續地保持正念，如前文所詳細描述的），三止息煩惱精勤（指能夠永遠斷除見道和修道所斷的一切煩惱，以及對於一切先前生起的，無論是欲的尋思、嗔的尋思、害的尋思，還是貪、嗔、邪見，或是忿、恨、覆、惱、誑、諂等，這些會引向惡處，如那洛迦（Naraka，地獄）等險惡之處，都不是沙門（Sramana，修行者）應有的行為）。
【English Translation】 English version It is not permissible. Therefore, they are called 'Sramanas of the Corrupted Path'. The World Honored One, based on this, spoke thus: 'This is the first Sramana,' extending to 'the fourth Sramana.' Among external Sramanas and Brahmanical teachings, these are completely non-existent. If in a certain place, the Noble Eightfold Path can be established, then in that place, there will be the first Sramana, extending to the fourth Sramana. Secondly, there are three types of Brahmanas: one is a Brahmana by lineage (referring to those born as Brahmanas), two are Brahmanas by name and thought (referring to those considered Brahmanas through names and ideas), and three are Brahmanas by righteous conduct (referring to those who become Brahmanas through correct actions). A Brahmana by lineage refers to those born into a Brahmana family, born from the mother's womb, with both parents present, who are called Brahmanas. A Brahmana by name and thought refers to worldly people who, through thoughts and concepts, falsely establish names and are called Brahmanas. A Brahmana by righteous conduct refers to those whose actions are decisive and complete, who have been able to expel evil and unwholesome dharmas. As the sutra says, 'It should be known that a Brahmana no longer has anything to do; what needs to be done has been completed,' this is a Brahmana. Thirdly, there are three types of Brahma-conduct: one is Brahma-conduct by renunciation (referring to the ability to learn and renounce all non-Brahma-conduct, such as practicing sexual desire), two is temporarily ceasing Brahma-conduct (referring to ordinary beings who temporarily distance themselves from desires of the desire realm through worldly meditation), and three is ultimately ceasing Brahma-conduct (referring to noble ones who attain the Anagamin fruit and ultimately attain the highest Arhat fruit). Fourthly, there are five types of Bhikshus (Bhiksu, Buddhist monks): one is a mendicant Bhikshu (referring to Bhikshus who live by begging for alms), two is a self-proclaimed Bhikshu (referring to those who claim to be Bhikshus), three is a Bhikshu in name only (referring to Bhikshus who are so in name but not in reality), four is a Bhikshu who destroys afflictions (referring to Bhikshus who are able to destroy afflictions), and five is a Bhikshu who has received the full precepts through the white four karmas (referring to Bhikshus who have received the full precepts through proper rituals). Fifthly, there are three types of diligence: one is diligence in ceasing transgressions (referring to the effort to stay away from all unwholesome bodily and verbal actions), two is diligence in ceasing sense objects (referring to closely guarding the sense doors, cultivating protection and mindfulness, and constantly maintaining mindfulness, as described in detail earlier), and three is diligence in ceasing afflictions (referring to the ability to permanently cut off all afflictions severed by the path of seeing and the path of cultivation, and regarding all previously arisen thoughts, whether they are thoughts of desire, thoughts of anger, thoughts of harm, or greed, anger, wrong views, or resentment, hatred, concealment, annoyance, deceit, flattery, etc., these lead to evil places, such as Naraka (Naraka, hell), and other dangerous realms, which are not the behavior of a Sramana (Sramana, practitioner).
隨所生起能不忍受。尋即斷滅除遣變吐。當知此中略有二種止息煩惱。一止息隨眠。二止息諸纏。第六齣家復有二種。一于善說法毗奈耶中而出家者。二于惡說法毗奈耶中而出家者。于善說法毗奈耶中而出家者。謂苾芻苾芻尼式叉摩那沙彌沙彌尼。又若自能出離身中所有一切惡不善法。當知是名真實出家。于惡說法毗奈耶中而出家者。謂諸外道或全無衣或壞色衣。或涂灰等增上外道。復有所餘如是等類眾多外道。是故說言若諸沙門。若婆羅門。若修梵行若諸苾芻。若精勤者若出家者。如是一切是數取趣所有異門。
補特伽羅。略有八種建立因緣。略有四種。云何八種補特伽羅。一有堪能者。二無堪能者。三善知方便者。四不善知方便者。五有無間修者。六無無間修者。七已串修習者。八未串修習者。云何四種補特伽羅建立因緣。謂由四種差別因緣。建立八種補特伽羅。一由根差別故。有根已成熟及根未成熟。二由瑜伽差別故。有善知瑜伽及不善知瑜伽。三由加行差別故。有有無間殷重修及無無間殷重修。四由時差別故。有已長時修道及未長時修道。云何如是四種差別能為前八補特伽羅建立因緣。謂根已成就即有堪能者。根未成就即無堪能者。善知瑜伽即善知方便者。不善知瑜伽即不善知方便者。有無間殷重修即
【現代漢語翻譯】 現代漢語譯本 對於隨之生起的（煩惱），能夠不忍受，隨即斷滅、消除、遣除、轉化。應當知道，這裡略有二種止息煩惱的方式：一是止息隨眠（煩惱的潛在狀態），二是止息諸纏（煩惱的顯現狀態）。 第六，出家又有二種：一是在善說法毗奈耶（正確教法和戒律）中出家的人，二是在惡說法毗奈耶（錯誤的教法和戒律）中出家的人。在善說法毗奈耶中出家的人，指的是苾芻（bhiksu，比丘）、苾芻尼（bhiksuni，比丘尼）、式叉摩那（siksamana，式叉摩那女）、沙彌（sramanera，沙彌）、沙彌尼（sramanerika，沙彌尼）。此外，如果能夠自己出離身中所有一切惡不善法，這就可以稱為真實的出家。在惡說法毗奈耶中出家的人，指的是諸外道，他們或者全無衣服，或者穿著壞色衣服，或者涂灰等等，是增上外道。還有其他像這樣種類的眾多外道。因此說，若諸沙門（sramana，沙門），若婆羅門（brahmana，婆羅門），若修梵行（brahmacarya，修梵行者），若諸苾芻（bhiksu，比丘），若精勤者，若出家者，像這樣的一切，都是數取趣（pudgala，補特伽羅）所有的不同名稱。 補特伽羅（pudgala，個體）。略有八種建立的因緣，略有四種。什麼是八種補特伽羅？一是有堪能者，二是無堪能者，三是善知方便者，四是不善知方便者，五是有無間修者，六是無無間修者，七是已串修習者，八是未串修習者。什麼是四種補特伽羅建立的因緣？是由四種差別因緣，建立八種補特伽羅。一是由根差別（根器差別）的緣故，有根已成熟和根未成熟。二是由瑜伽差別（修行方法差別）的緣故，有善知瑜伽和不善知瑜伽。三是由加行差別（努力程度差別）的緣故，有有無間殷重修和無無間殷重修。四是由時差別（時間差別）的緣故，有已長時修道和未長時修道。如何是這四種差別能為前八補特伽羅建立因緣？根已成就就是有堪能者，根未成就就是無堪能者，善知瑜伽就是善知方便者，不善知瑜伽就是不善知方便者，有無間殷重修就是...
【English Translation】 English version Being able to not endure whatever arises, immediately cutting off, eliminating, removing, transforming it. It should be known that in this, there are briefly two ways to cease afflictions: one is to cease the latent afflictions (anusaya), and the other is to cease the manifest afflictions (paryavasthana). Sixth, there are two types of going forth (pravrajya): one is going forth in the well-taught Dharma-Vinaya (correct teachings and discipline), and the other is going forth in the poorly-taught Dharma-Vinaya (incorrect teachings and discipline). Going forth in the well-taught Dharma-Vinaya refers to bhikshus (bhiksu, monks), bhikshunis (bhiksuni, nuns), siksamana (siksamana, female trainees), sramaneras (sramanera, novice monks), and sramanerikas (sramanerika, novice nuns). Furthermore, if one is able to liberate oneself from all evil and unwholesome dharmas within one's own body, this can be called true going forth. Going forth in the poorly-taught Dharma-Vinaya refers to various non-Buddhist sects, who may be completely naked, wear tattered robes, or smear themselves with ashes, etc., being extreme ascetics. There are also many other such types of non-Buddhists. Therefore, it is said that whether they are sramanas (sramana, ascetics), brahmanas (brahmana, priests), those who practice brahmacarya (brahmacarya, pure conduct), bhikshus (bhiksu, monks), diligent practitioners, or those who have gone forth, all such are different names for pudgala (pudgala, individuals). Pudgalas (pudgala, individuals). There are briefly eight types of establishing conditions, and briefly four types. What are the eight types of pudgalas? One is the capable, two is the incapable, three is the skilled in means, four is the unskilled in means, five is the one who practices without interruption, six is the one who does not practice without interruption, seven is the one who has cultivated habitually, and eight is the one who has not cultivated habitually. What are the four types of establishing conditions for pudgalas? They are established by four types of differences. One is due to the difference in faculties (indriya), there are those whose faculties are mature and those whose faculties are immature. Two is due to the difference in yoga (practice), there are those who are skilled in yoga and those who are unskilled in yoga. Three is due to the difference in application (prayoga), there are those who practice intensely without interruption and those who do not practice intensely without interruption. Four is due to the difference in time (kala), there are those who have practiced the path for a long time and those who have not practiced the path for a long time. How do these four types of differences establish the previous eight types of pudgalas? Those whose faculties are mature are the capable, those whose faculties are immature are the incapable, those who are skilled in yoga are the skilled in means, those who are unskilled in yoga are the unskilled in means, those who practice intensely without interruption are...
有無間修者。此亦名為有常委修。無無間殷重修即無無間修者。此亦名為無常委修。已長時修道即已串修習者。未長時修道即未串修習者。如是名為由根差別。瑜伽差別。加行差別及時差別。建立八種補特伽羅。若諸所有補特伽羅根未成就。彼于所有善知方便有無間修已串修習。如理如法如其善巧皆不能辨。若諸所有補特伽羅根雖成熟。而未善知善巧方便。于諸所有亦不能辨。若諸所有補特伽羅根已成熟。善知方便無無間修。即不能得速疾通慧。若諸所有補特伽羅根已成熟。善知方便有無間修未串修習。即于所有自所作事未得成辨。若諸所有補特伽羅根已成就。善知方便有無間修已串修習。彼于所有皆能成辨。亦能獲得速疾通慧。于其所有自所作事已得成辨。
當知諸魔略有四種。魔所作事有無量種。勤修觀行諸瑜伽師應善遍知當正遠離。云何四魔。一蘊魔。二煩惱魔。三死魔。四天魔。蘊魔者。謂五取蘊。煩惱魔者。謂三界中一切煩惱。死魔者。謂彼彼有情從彼彼有情眾夭喪殞歿。天魔者。謂於勤修勝善品者求欲超越蘊煩惱死三種魔時。有生欲界最上天子得大自在。為作障礙發起種種擾亂事業。是名天魔。當知此中若死所依。若能令死。若正是死。若於其死作障礙事不令超越。依此四種建立四魔。謂依已生已
【現代漢語翻譯】 現代漢語譯本： 存在著有間斷修習者（指修行斷斷續續的人）。這也被稱為有常委修（指有恒常但不夠精進的修習）。沒有不間斷殷重修習的，就是沒有不間斷修習者。這也被稱為無常委修（指沒有恒常精進的修習）。已經長時間修道的，就是已經串習修習者（指已經習慣於修習的人）。未長時間修道的，就是未串習修習者（指尚未習慣於修習的人）。像這樣，就名為由根器差別、瑜伽行差別、加行差別以及時間差別，建立了八種補特伽羅（指人）。如果所有補特伽羅根器未成就，那麼他們對於所有善巧方便，即使有不間斷修習和已串習修習，也不能如理如法地辨別其善巧之處。如果所有補特伽羅根器雖然成熟，但未善於瞭解善巧方便，那麼對於所有（方便）也不能辨別。如果所有補特伽羅根器已經成熟，善於瞭解方便但沒有不間斷修習，就不能得到快速的通達智慧。如果所有補特伽羅根器已經成熟，善於瞭解方便也有不間斷修習但未串習修習，那麼對於自己所做的事情不能成功地完成。如果所有補特伽羅根器已經成就，善於瞭解方便，有不間斷修習也已串習修習，那麼他們對於所有事情都能成功地完成，也能獲得快速的通達智慧，對於自己所做的事情已經能夠成功地完成。
應當知道，諸魔略有四種。魔所作的事情有無量種。勤奮修習觀行的瑜伽師應該善於普遍地瞭解，並且應當正確地遠離（這些魔事）。什麼是四魔呢？一、蘊魔（指五取蘊）。二、煩惱魔（指三界中的一切煩惱）。三、死魔（指有情眾生從一種生命形式夭折死亡）。四、天魔（指當勤奮修習殊勝善品的人，想要超越蘊魔、煩惱魔、死魔這三種魔時，有欲界最上天的天子，得到大自在，爲了製造障礙而發起種種擾亂事業）。這就是天魔。應當知道，這裡面，無論是死的所依（指導致死亡的因素），無論是能令死的（指能夠導致死亡的力量），無論是正是死（指死亡本身），無論是對於死亡製造障礙不讓人超越（死亡）的事情，依據這四種情況建立四魔。就是依據已生已
【English Translation】 English version: There are intermittent practitioners. This is also called 'constant but not diligent practice'. Without uninterrupted and earnest practice, there are no uninterrupted practitioners. This is also called 'inconstant practice'. Those who have practiced the path for a long time are those who have habituated themselves to practice. Those who have not practiced the path for a long time are those who have not habituated themselves to practice. Thus, based on differences in faculties, differences in yoga practice, differences in effort, and differences in time, eight types of individuals (Pudgalas) are established. If all individuals have undeveloped faculties, then regarding all skillful means, even with uninterrupted practice and habituated practice, they cannot discern the skillful aspects properly, according to the Dharma. If all individuals have mature faculties but do not skillfully understand skillful means, then they cannot discern anything. If all individuals have mature faculties, understand skillful means, but do not have uninterrupted practice, they cannot attain swift and penetrating wisdom. If all individuals have mature faculties, understand skillful means, have uninterrupted practice but have not habituated themselves to practice, then they cannot successfully accomplish their own tasks. If all individuals have accomplished faculties, understand skillful means, have uninterrupted practice, and have habituated themselves to practice, then they can successfully accomplish everything, attain swift and penetrating wisdom, and have already successfully accomplished their own tasks.
It should be known that there are roughly four types of Maras (demons). The deeds of Maras are countless. Yogis who diligently practice contemplation should be well aware of them and should properly stay away from them. What are the four Maras? First, the Skandha Mara (referring to the five aggregates). Second, the Klesha Mara (referring to all afflictions in the three realms). Third, the Death Mara (referring to the premature death of sentient beings from one form of existence to another). Fourth, the Deva Mara (referring to the sons of the highest heavens in the desire realm, who have great power and freedom, creating obstacles and initiating various disruptive activities when those who diligently cultivate superior virtues seek to transcend the three Maras of the aggregates, afflictions, and death). This is the Deva Mara. It should be known that within this, whether it is the basis of death, whether it is what causes death, whether it is death itself, or whether it is what creates obstacles to death and prevents one from transcending it, based on these four conditions, four Maras are established. That is, based on what has already arisen
入現在五取蘊故方有其死。由煩惱故感當來生生。已便有夭喪殞歿。諸有情類命根盡滅夭喪殞歿。是死自性。勤修善者為超死故正加行時。彼天子魔得大自在能為障礙。由障礙故或於死法令不能出。或經多時極大艱難方能超越。又魔于彼或有暫時不得自在。謂世間道離欲異生。或在此間或生於彼。或魔于彼得大自在。謂未離欲。若未離欲在魔手中隨欲所作。若世間道而離欲者。魔縛所縛未脫魔罥。由必還來生此界故。云何魔事。謂諸所有能引出離善法欲生耽著諸欲增上力故。尋還退舍。當知此即是為魔事。若正安住密護根門。于諸所有可愛色聲香味觸法。由執取相執取隨好。心樂趣入。當知此即是為魔事。若正安住于食知量。于諸美味不平等食。由貪愛慾心樂趣入。當知此即是為魔事。若正安住精勤修習。初夜后夜覺寤瑜伽。于睡眠樂於偃臥樂於脅臥樂。由懈怠力心樂趣入。當知此即是為魔事。若正安住正知而住。于往來等諸事業時。若見幼少盛年美色諸母邑等。由不如理執取相好心樂趣入。或見世間諸妙好事心樂趣入。或於多事多所作中心樂趣入。或見在家及出家眾歡娛雜處。或見惡友共相雜住。便生隨喜心樂趣入。當知一切皆是魔事。于佛法僧苦集滅道此世他世若生疑惑。當知一切皆是魔事。住阿練若樹下冢間空
【現代漢語翻譯】 現代漢語譯本 因為現在有色、受、想、行、識這五取蘊（panchaskandha，構成個體存在的五種要素），所以才有死亡。由於煩惱（klesha，精神上的痛苦和負面情緒）的緣故，會感得未來的生生世世。一旦出生，就會有夭折、喪亡、殞歿。一切有情眾生的命根斷絕、夭折、喪亡、殞歿，這就是死亡的自性。 當勤奮修行善法的人爲了超越死亡而精進修行時，那天子魔（devaputra-mara，佛教中的魔王）會得到很大的自在，能夠製造障礙。由於這些障礙，修行者或許無法從死亡的法則中脫離，或者需要經歷很長時間的極大艱難才能超越死亡。此外，魔有時對修行者也可能暫時無法完全自在地控制，例如對於那些修習世間道（lokiya-magga，通往世俗成就的道路）而已經離欲的異生（prthagjana，凡夫）。這些人或者在此世間，或者轉生到其他地方。但是，魔對於那些尚未離欲的人則能得到很大的自在。如果還沒有離欲，就在魔的掌控之中，隨魔的意願擺佈。即使是修習世間道而離欲的人，也只是被魔的束縛所捆綁，尚未脫離魔的羅網，因為他們必定還會再來此世間。 什麼是魔事（mara-karma，魔所為之事）呢？就是所有那些能夠引誘修行者捨棄出離善法的意願，轉而貪著諸欲，由於對諸欲的強烈執著，很快就退失了修行。應當知道，這就是魔事。如果修行者安住于正念，嚴密守護六根（sadindriya，眼、耳、鼻、舌、身、意），對於所有可愛的色、聲、香、味、觸、法，由於執取其表相和細微之處，內心產生樂趣和沉溺，應當知道，這就是魔事。如果修行者安住于正念，飲食知量（matra-jna，適量飲食），對於各種美味佳餚不能平等對待，由於貪愛慾望，內心產生樂趣和沉溺，應當知道，這就是魔事。如果修行者安住于正念，精勤修習，在初夜和后夜保持覺醒，進行瑜伽修行，卻因為懈怠，對睡眠的快樂、仰臥的快樂、側臥的快樂，內心產生樂趣和沉溺，應當知道，這就是魔事。如果修行者安住于正念，保持正知（samprajanya，清晰的覺知），在往來等各種事務中，如果看到年輕貌美、正值盛年的女子，由於不如理作意（ayoniso-manasikara，不正確的思考方式），執取她們的相好，內心產生樂趣和沉溺；或者看到世間各種美好的事物，內心產生樂趣和沉溺；或者在處理很多事務時，內心產生樂趣和沉溺；或者看到在家眾和出家眾歡聚雜處，或者看到惡友互相混雜居住，便生起隨喜之心，內心產生樂趣和沉溺，應當知道，這一切都是魔事。如果對於佛、法、僧（buddha-dharma-sangha，佛教三寶）、苦、集、滅、道（duhkha-samudaya-nirodha-marga，四聖諦）、此世、他世產生疑惑，應當知道，這一切都是魔事。住在阿練若（aranya，寂靜處）、樹下、墳墓間、空
【English Translation】 English version Death occurs because of the present five skandhas (panchaskandha, the five aggregates that constitute individual existence). Due to afflictions (klesha, mental suffering and negative emotions), one experiences future births. Once born, there is the possibility of premature death, demise, and destruction. The exhaustion and extinction of the life force of all sentient beings is the nature of death. When diligent practitioners of virtue strive to transcend death, the celestial demon (devaputra-mara, the demon king in Buddhism) gains great power to create obstacles. Because of these obstacles, practitioners may not be able to escape the law of death, or they may only be able to overcome it after a long period of great difficulty. Furthermore, the demon may sometimes not have complete control over practitioners, such as those who practice worldly paths (lokiya-magga, paths leading to worldly achievements) and have detached from desires. These individuals may be in this world or reborn elsewhere. However, the demon gains great power over those who have not detached from desires. If one has not detached from desires, one is in the demon's control, subject to the demon's will. Even those who practice worldly paths and have detached from desires are still bound by the demon's fetters and have not escaped the demon's net, because they will inevitably return to this world. What are the deeds of the demon (mara-karma, actions of the demon)? They are all those things that can entice practitioners to abandon their desire to renounce virtue and instead become attached to desires. Due to the strong attachment to desires, they quickly abandon their practice. Know that this is the work of the demon. If practitioners abide in mindfulness, diligently guarding their six senses (sadindriya, eyes, ears, nose, tongue, body, and mind), and if they take delight and indulge in all lovely sights, sounds, smells, tastes, touches, and mental objects, grasping at their appearances and details, know that this is the work of the demon. If practitioners abide in mindfulness, knowing moderation in food (matra-jna, eating in moderation), and if they cannot treat all delicious foods equally, taking delight and indulging in them due to craving and desire, know that this is the work of the demon. If practitioners abide in mindfulness, diligently practicing, staying awake in the early and late parts of the night, engaging in yoga practice, but instead take delight and indulge in the pleasure of sleep, the pleasure of lying on their back, the pleasure of lying on their side, due to laziness, know that this is the work of the demon. If practitioners abide in mindfulness, maintaining clear awareness (samprajanya, clear awareness), and if, in their comings and goings and other activities, they see young, beautiful, and youthful women, and due to improper attention (ayoniso-manasikara, incorrect way of thinking), they grasp at their appearances and details, taking delight and indulging in them; or if they see various beautiful things in the world, taking delight and indulging in them; or if they are involved in many affairs, taking delight and indulging in them; or if they see laypeople and monastics gathering and mingling together, or if they see bad friends living together, and they rejoice and take delight and indulge in them, know that all of this is the work of the demon. If one has doubts about the Buddha, Dharma, and Sangha (buddha-dharma-sangha, the Three Jewels of Buddhism), the Four Noble Truths (duhkha-samudaya-nirodha-marga, suffering, its origin, its cessation, and the path to its cessation), this world, and the next world, know that all of this is the work of the demon. Living in the wilderness (aranya, a quiet place), under trees, in graveyards, in empty
閑靜室。若見廣大可怖畏事驚恐毛豎。或見沙門婆羅門像人非人像欻爾而來。不如正理勸舍白品勸取黑品。當知一切皆是魔事。若於利養恭敬稱譽心樂趣入。或於慳吝廣大希欲不知喜足。忿恨覆惱及矯詐等。沙門莊嚴所對治法心樂趣入。當知一切皆是魔事。如是等類無量無邊諸魔事業。一切皆是四魔所作。隨其所應當正了知。
由三因緣正修行者。精勤發趣空無有果。何等為三。一由諸根未積集故。二由教授不隨順故。三由等持力微劣故。若有諸根猶未積集。雖復獲得隨順教授強盛等持。精勤發趣空無有果。若有諸根雖已積集其等持力亦復強盛。而不獲得隨順教授。精勤發趣空無有果。若有諸根雖已積集。亦復獲得隨順教授。而等持力若不強盛。精勤發趣空無有果。若有諸根已得積集教授隨順等持強盛。精勤發趣決定有果。如是名為由三因緣空無有果。由三因緣決定有果。
瑜伽師智論卷第二十九 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第三瑜伽處之一
如是已說補特伽羅品類建立。及所緣等乃至趣修有果無果。如應安立我今當說。總嗢柁南曰。
往慶問尋求 方安立護
【現代漢語翻譯】 現代漢語譯本 在閑靜的房間里，如果看到廣大可怖的事物，感到驚恐毛髮豎立；或者看到沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，古印度僧侶階層）的形象，或者非人（Amānuṣya，指天龍八部等）的形象突然出現，勸說你捨棄正理，勸說你採取邪惡的行為，應當知道這一切都是魔事（Māra-karma，指惡魔所為）。如果對於利養、恭敬、稱譽心生歡喜，或者對於慳吝、廣大的慾望不知滿足，以及忿恨、覆藏惱怒和虛偽欺詐等，對於沙門應該對治的法生起歡喜，應當知道這一切都是魔事。像這樣等等無數無邊的魔的事業，一切都是四魔（catvāro māraḥ，指煩惱魔、五蘊魔、死魔、天魔）所為，應當根據情況正確地瞭解。 由於三種原因，正在修行的修行者，即使精勤努力，也不會有空性的結果。是哪三種原因呢？一是由於諸根（indriya，指眼、耳、鼻、舌、身、意六根）沒有積聚；二是由於教授（upadeśa，指教導）不隨順；三是由於等持（samādhi，指禪定）的力量微弱。如果諸根還沒有積聚，即使獲得隨順的教授和強大的等持，精勤努力也不會有空性的結果。如果諸根已經積聚，等持的力量也很強大，但是沒有獲得隨順的教授，精勤努力也不會有空性的結果。如果諸根已經積聚，也獲得了隨順的教授，但是等持的力量不強大，精勤努力也不會有空性的結果。如果諸根已經積聚，教授也隨順，等持的力量也強大，精勤努力就一定會有結果。這叫做由於三種原因空無結果，由於三種原因決定有結果。 《瑜伽師地論》卷第二十九 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第三十 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中聲聞地第十三第三瑜伽處之一 像這樣已經說了補特伽羅（Pudgala，指人）的品類建立，以及所緣等等，乃至趣修有結果和沒有結果，如應安立，我現在應當說。總的綱要說： 往、慶、問、尋求，方、安立、護。
【English Translation】 English version In a quiet room, if you see vast and terrifying things, feel fear and your hair stands on end; or if you see the images of Śrāmaṇa (monk), Brāhmaṇa (Brahmin), or non-human beings (Amānuṣya) suddenly appear, and they advise you to abandon the right path and encourage you to adopt evil deeds, you should know that all of this is the work of Māra-karma (demonic deeds). If you feel joy in gain, respect, and praise, or if you are not satisfied with stinginess, great desires, resentment, concealment of anger, and hypocrisy, and you feel joy in the practices that a Śrāmaṇa should counteract, you should know that all of this is the work of Māra. Like this, countless and boundless deeds of Māra are all done by the four Māras (catvāro māraḥ), and you should understand them correctly according to the circumstances. Due to three reasons, a practitioner who is diligently practicing will not achieve the result of emptiness, even with diligent effort. What are these three reasons? First, it is because the indriya (sense faculties) have not been accumulated; second, it is because the upadeśa (teaching) is not in accordance; third, it is because the power of samādhi (concentration) is weak. If the sense faculties have not yet been accumulated, even if one obtains a conforming teaching and strong samādhi, diligent effort will not result in emptiness. If the sense faculties have been accumulated and the power of samādhi is also strong, but one does not obtain a conforming teaching, diligent effort will not result in emptiness. If the sense faculties have been accumulated and one has obtained a conforming teaching, but the power of samādhi is not strong, diligent effort will not result in emptiness. If the sense faculties have been accumulated, the teaching is in accordance, and the power of samādhi is strong, diligent effort will definitely have a result. This is called having no result due to three reasons, and having a definite result due to three reasons. Yogācārabhūmi-śāstra, Volume 29 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra Yogācārabhūmi-śāstra, Volume 30 Said by Bodhisattva Maitreya Tripiṭaka Master Xuanzang, by imperial order, translated the thirteenth section of the Śrāvakabhūmi in the Local Section, the first of the third Yoga Section Having thus explained the establishment of the categories of Pudgala (individuals), and the objects of focus, and even the pursuit of practice with or without results, which should be established accordingly, I shall now speak. The general summary says: Going, rejoicing, questioning, seeking, methods, establishing, protecting.
養 出離一境性 障凈修作意
若有自愛補特伽羅初修業者。始修業時為隨證得自義利故。先應四處安住正念。然後往詣善達瑜伽。或軌範師或親教師。或余尊重似尊重所。云何四處。一專求領悟無難詰心處。二深生恭敬無憍慢心處。三唯求勝善非顯己能處。四純為安立自他善根非求利養恭敬名聞處。如是正念到師處已。先求開許請問時分。然後安詳躬申請問。將請問時偏覆左肩右膝著地。或居下坐曲躬而坐。合掌恭敬深生愧畏。低顏軟語請問瑜伽。我于如是瑜伽行中欲求受學。唯愿慈悲為我宣說。
如是請已。善達瑜伽諸瑜伽師。為欲安立初修業者瑜伽作意。應以慈愍柔軟言詞贊勵慶慰。又應稱揚修斷功德。嘆言善哉善哉。賢首。汝今乃能于墮放逸樂著放逸。沉沒境界樂著境界。眾生類中。獨不放逸樂修出行。汝今乃能于久墮在種種憂苦險惡牢獄眾生類中。獨求解脫如是牢獄。汝今乃能于被種種貪瞋癡等杻械枷鎖常所固縛眾生類中。獨求斷壞如是固縛。汝今乃能于入生死曠野險道眾生類中。獨求超度曠野險道。汝今乃能于遭窮儉種種善根眾生類中。獨求獲得豐饒善根。汝今乃能于墮種種煩惱怨賊廣大怖畏眾生類中。獨求證得究竟安隱常樂涅槃。汝今乃能于為煩惱重病吞食眾生類中。獨求證得第一無
【現代漢語翻譯】 現代漢語譯本 養 出離一境性，障凈修作意。 若有自愛的補特伽羅（補特伽羅：人，眾生）初修業者，開始修業時，爲了隨之證得自身利益，首先應當在四個方面安住正念。然後前往善於瑜伽的人那裡，或是軌範師（軌範師：行為的規範者，導師），或是親教師（親教師：親自教導的老師），或是其他尊重的人，或類似尊重的人那裡。哪四個方面呢？一是專心求取領悟，沒有難以理解的心結之處；二是深深生起恭敬心，沒有驕慢之心的地方；三是隻求殊勝的善法，不是爲了顯示自己的能力；四是純粹爲了安立自己和他人善根，不是爲了追求利養、恭敬和名聞的地方。像這樣以正念到達老師處后，先請求允許，詢問合適的時間，然後安詳地躬身申請請問。將要請問時，袒露左肩，右膝著地，或者坐在較低的位置，彎腰而坐，合掌恭敬，深深生起慚愧和畏懼之心，低聲細語地請問瑜伽：『我對於這樣的瑜伽行，想要尋求學習，唯愿慈悲地為我宣說。』 像這樣請問后，善於瑜伽的各位瑜伽師，爲了安立初修業者的瑜伽作意，應當以慈悲柔軟的言語讚揚、鼓勵和安慰。又應當稱揚修習和斷除的功德，讚歎說：『善哉！善哉！賢首（賢首：賢善之首，尊稱）。你現在竟然能夠在墮落於放逸，樂著于放逸，沉沒于境界，樂著于境界的眾生之中，獨自不放逸，樂於修習出離之行。你現在竟然能夠在長久墮落在種種憂苦險惡牢獄中的眾生之中，獨自求解脫這樣的牢獄。你現在竟然能夠在被種種貪瞋癡等杻械枷鎖常常束縛的眾生之中，獨自尋求斷壞這樣的束縛。你現在竟然能夠在進入生死曠野險道的眾生之中，獨自尋求超度曠野險道。你現在竟然能夠在遭遇窮困儉薄，缺少種種善根的眾生之中，獨自尋求獲得豐饒的善根。你現在竟然能夠在墮入種種煩惱怨賊廣大怖畏的眾生之中，獨自尋求證得究竟安穩常樂的涅槃。你現在竟然能夠在被煩惱重病吞食的眾生之中，獨自尋求證得第一無』
【English Translation】 English version Nourishing Leaving one-pointedness, purifying obstacles, cultivating intention. If there is a self-loving Pudgala (Pudgala: person, sentient being) who is a beginner in practice, when starting practice, in order to attain self-benefit, one should first abide in mindfulness in four aspects. Then, one should go to someone skilled in Yoga, either a Karmacharya (Karmacharya: one who regulates behavior, a guide), or a Upadhyaya (Upadhyaya: a personal teacher), or other respected person, or someone similar to a respected person. What are the four aspects? First, to seek understanding without difficult questions or doubts; second, to deeply generate respect without arrogance; third, to seek only supreme goodness, not to show off one's abilities; fourth, purely to establish the roots of goodness for oneself and others, not to seek profit, respect, or fame. Having arrived at the teacher's place with such mindfulness, first seek permission, inquire about the appropriate time, and then calmly and respectfully request to ask questions. When asking questions, expose the left shoulder, place the right knee on the ground, or sit in a lower seat, bending the body, joining the palms respectfully, deeply generating shame and fear, and softly ask about Yoga: 'I wish to seek to learn about such Yoga practice. May you compassionately explain it to me.' After asking in this way, the Yoga masters who are skilled in Yoga, in order to establish the Yoga intention of the beginner, should praise, encourage, and comfort with compassionate and gentle words. They should also praise the merits of practice and abandonment, exclaiming: 'Excellent! Excellent! Virtuous One (Virtuous One: head of the virtuous, a term of respect). You are now able to, among sentient beings who are fallen into negligence, delighting in negligence, immersed in realms, delighting in realms, alone be diligent and delight in practicing the path of liberation. You are now able to, among sentient beings who have long fallen into various sufferings and terrible prisons, alone seek liberation from such prisons. You are now able to, among sentient beings who are constantly bound by various fetters and shackles such as greed, hatred, and delusion, alone seek to break such bonds. You are now able to, among sentient beings who have entered the dangerous path of the wilderness of birth and death, alone seek to transcend the dangerous path of the wilderness. You are now able to, among sentient beings who encounter poverty and scarcity, lacking various roots of goodness, alone seek to obtain abundant roots of goodness. You are now able to, among sentient beings who have fallen into the great fear of various afflictions and enemy thieves, alone seek to attain the ultimate peace and constant bliss of Nirvana. You are now able to, among sentient beings who are devoured by the heavy disease of afflictions, alone seek to attain the foremost no'
病常樂涅槃。汝今乃能于為四種瀑流漂溺眾生類中。獨求越度如是瀑流。汝今乃能于入廣大無明黑闇眾生類中。獨求獲得大智光明。長老當知。汝若定能如是精勤修瑜伽行。乃得名為不虛受用國人信施。真實奉行如來聖教不捨。靜慮成就勝觀增長樂居空閑。法侶精勤修學自義瑜伽。不辱有智同梵行者。汝今為欲勤修自利利他正行。汝今為欲利益安樂無量眾生。哀愍世間及諸天人阿素洛等。為令獲得義利安樂故來問爾。
以如是等柔軟言詞贊勵慶慰。稱揚修斷諸功德已。復於四種審問處法應審問之。告言長老。汝已一向歸佛法僧。非外道師及彼邪法弟子眾不。汝已最初凈修梵行善凈尸羅正直見不。汝已於其總摽別辯諸聖諦法。若少若多聞受持不。汝于涅槃深心信解為證寂滅而出家不。
如是問已。彼若云爾。次後復於四種處所。以四因緣應正尋求。何等名為四種處所一應尋求其愿。二應尋求種姓。三應尋求其根。四應尋求其行。云何名為四種因緣。一應以審問而正尋求。二應以言論而正尋求。三應以所作而正尋求。四應以知他心差別智而正尋求。云何名為應以審問尋求其愿。謂如是問。長老於何以發正愿。聲聞乘耶獨覺乘耶。無上正等菩提乘耶。彼得此問。隨自所愿當如是答。如是名為應以審問尋求其愿。
【現代漢語翻譯】 現代漢語譯本 病常樂涅槃（Nirvana，寂滅）。你現在能夠在被四種瀑流（Four Torrents，指欲流、有流、見流、無明流）漂溺的眾生中，獨自尋求超越這些瀑流的方法。你現在能夠進入廣大無明黑暗的眾生之中，獨自尋求獲得大智慧光明。長老應當知道，你如果真的能夠這樣精勤地修習瑜伽行（Yoga practice，一種修行方法），才能被稱為沒有虛度國家的供養，真實地奉行如來的聖教而不捨棄，靜慮（Dhyana，禪定）成就，勝觀（Vipassanā，內觀）增長，樂於居住在空閑之處，與法侶們一起精勤地修學利益自身的瑜伽，不辜負有智慧的同修梵行者。你現在是爲了勤奮地修習自利利他的正行，你現在是爲了利益安樂無量的眾生，哀憫世間以及諸天人阿修羅等，爲了讓他們獲得義利安樂才來問我。
用這樣柔和的言辭讚美、鼓勵、慶賀、安慰，稱揚修斷的各種功德之後，再在四種審問之處依法審問他，告訴他說：『長老，你已經一心歸依佛法僧三寶，而不是外道師以及他們的邪法的弟子嗎？你已經最初清凈地修習梵行，善於清凈戒律，具有正直的見解了嗎？你已經對於總括和分別辨析的諸聖諦法（Four Noble Truths，四聖諦），或多或少地聽聞、接受和奉持了嗎？你已經對涅槃（Nirvana，寂滅）有深刻的信心和理解，爲了證得寂滅而出家了嗎？』
這樣問過之後，如果他回答是，接下來再在四種處所，用四種因緣來正確地尋求。哪四種處所呢？一，應當尋求他的願望；二，應當尋求他的種姓；三，應當尋求他的根器；四，應當尋求他的行為。什麼叫做四種因緣呢？一，應當用審問來正確地尋求；二，應當用言論來正確地尋求；三，應當用所作所為來正確地尋求；四，應當用瞭解他人心念差別的智慧來正確地尋求。什麼叫做應當用審問來尋求他的願望呢？就像這樣問：『長老，你最初發的是什麼愿？是聲聞乘（Śrāvakayāna，小乘）的愿，是獨覺乘（Pratyekabuddhayāna，緣覺乘）的愿，還是無上正等菩提乘（Anuttarā-samyak-saṃbodhi-yāna，大乘）的愿？』他聽到這個問題，就應當隨自己的願望如實回答。這就叫做應當用審問來尋求他的願望。
【English Translation】 English version 'Suffering, Constancy, Joy, Nirvana (Nirvana, cessation)'. You are now able, among the sentient beings drowned in the four torrents (Four Torrents, referring to the torrents of desire, existence, views, and ignorance), to seek alone to transcend these torrents. You are now able, among the sentient beings entering vast ignorance and darkness, to seek alone to obtain great wisdom and light. Elder, you should know that if you are truly able to diligently practice Yoga practice (Yoga practice, a method of cultivation) in this way, then you can be called not to have wasted the offerings of the people of the country, to truly practice the Buddha's teachings without abandoning them, to have achieved Dhyana (Dhyana, meditation), to have increased Vipassanā (Vipassanā, insight), to be happy to live in secluded places, and to diligently study the Yoga that benefits oneself with fellow practitioners, without disappointing wise fellow practitioners of the Brahmacarya (Brahmacarya, pure conduct). You are now seeking to diligently practice the right conduct of benefiting yourself and others, you are now seeking to benefit and bring happiness to countless sentient beings, to have compassion for the world and the gods, humans, Asuras, etc., and to ask me in order to enable them to obtain benefit and happiness.
After praising, encouraging, congratulating, and comforting with such gentle words, and extolling the various merits of cultivation and cessation, he should then question him according to the Dharma in the four places of inquiry, telling him: 'Elder, have you wholeheartedly taken refuge in the Triple Gem of Buddha, Dharma, and Sangha, and are not a disciple of externalist teachers and their heretical teachings? Have you initially purified your practice of Brahmacarya, are skilled in purifying the precepts, and have upright views? Have you heard, accepted, and upheld, whether much or little, the Four Noble Truths (Four Noble Truths, the four noble truths) that are summarized and separately analyzed? Do you have deep faith and understanding in Nirvana (Nirvana, cessation) and have you renounced the world in order to attain cessation?'
After asking in this way, if he answers in the affirmative, then in the four places, one should correctly seek with four causes. What are the four places? First, one should seek his aspiration; second, one should seek his lineage; third, one should seek his roots; fourth, one should seek his conduct. What are the four causes? First, one should seek correctly through questioning; second, one should seek through discussion; third, one should seek through actions; fourth, one should seek through the wisdom of understanding the differences in the minds of others. What is meant by seeking his aspiration through questioning? It is like asking: 'Elder, what was your initial aspiration? Was it the aspiration of the Śrāvakayāna (Śrāvakayāna, Hearer Vehicle), the aspiration of the Pratyekabuddhayāna (Pratyekabuddhayāna, Solitary Buddha Vehicle), or the aspiration of the Anuttarā-samyak-saṃbodhi-yāna (Anuttarā-samyak-saṃbodhi-yāna, Supreme Perfect Enlightenment Vehicle)?' Upon hearing this question, he should answer truthfully according to his own aspiration. This is called seeking his aspiration through questioning.
云何名為應以審問尋求種姓及以根行。謂如是問。長老。于自種姓根行能審察不。謂我本來有何種姓。聲聞乘耶獨覺乘耶。大乘等耶。有何等根。為鈍為中為利根。耶。有何等行。為貪行耶為瞋行耶。廣說乃至。尋思行耶。彼若黠慧能自了知前後差別種姓根行。善取其相如問而答。若性愚鈍不能自知前後差別。乃至不能善取其相。由是不能如問而答。從此已后應以言論尋求彼三。謂對其前應以顯了正理相應眾雜美妙易解言詞。說聲聞乘相應言論。彼聞宣說此言論時。若身中有聲聞種姓。於此言論便發最極踴躍歡喜深生信解。若身中有獨覺種姓大乘種姓。於此言論不發最極踴躍歡喜不生信解。次復為其說獨覺乘相應言論。彼聞宣說此言論時。若身中有獨覺種姓。於此言論便發最極踴躍歡喜深生信解。若身中有聲聞種姓大乘種姓則不如是。后復為其宣說大乘相應言論。彼聞宣說此言論時。若身中有大乘種姓。於此言論便發最極踴躍歡喜深生信解。若身中有聲聞種姓獨覺種姓則不如是。若有鈍根。雖聞宣說粗淺言論。而於法義勵力審思方能領受解了通達。若有利根。雖聞宣說深細言論。而於法義速能領受解了通達。若有中根。則不如是。若有貪行。彼聞為說凈妙言論。便發最極凈信愛樂悟入其趣。身毛皆豎悲涕墮淚。其身外
【現代漢語翻譯】 現代漢語譯本 什麼叫做『應當通過審問來尋求種姓以及根性和行為』呢？ 就像這樣問：『長老，您能審察自己的種姓根行嗎？』 也就是問：『我本來是什麼種姓？是聲聞乘（Śrāvakayāna，聽聞佛法教誨而修行的乘）？是獨覺乘（Pratyekabuddhayāna，無需依賴他人教導，自己覺悟的乘）？還是大乘（Mahāyāna，以普度眾生為目標的乘）等等？』 『我有什麼樣的根器？是鈍根、中根還是利根？』 『我有什麼樣的行為？是貪慾的行為？是嗔恚的行為？』 廣泛地說，乃至是尋思的行為？ 如果他聰明黠慧，能夠自己瞭解前後差別，瞭解自己的種姓根行，善於把握其特徵，就能如實回答問題。 如果他天性愚鈍，不能自己瞭解前後差別，乃至不能善於把握其特徵，因此不能如實回答問題。 從此以後，就應當通過言論來尋求這三種（種姓）。 也就是，應當在他面前用顯明、正理相應、內容豐富、美妙動聽、容易理解的言詞，宣說與聲聞乘相應的言論。 他聽聞宣說這些言論時，如果他身中有聲聞乘的種姓，對於這些言論就會感到非常踴躍歡喜，深深地產生信仰和理解。 如果他身中有獨覺乘或大乘的種姓，對於這些言論就不會感到非常踴躍歡喜，也不會產生信仰和理解。 接下來，再為他說與獨覺乘相應的言論。 他聽聞宣說這些言論時，如果他身中有獨覺乘的種姓，對於這些言論就會感到非常踴躍歡喜，深深地產生信仰和理解。 如果他身中有聲聞乘或大乘的種姓，就不會這樣。 之後，再為他說與大乘相應的言論。 他聽聞宣說這些言論時，如果他身中有大乘的種姓，對於這些言論就會感到非常踴躍歡喜，深深地產生信仰和理解。 如果他身中有聲聞乘或獨覺乘的種姓，就不會這樣。 如果是鈍根的人，即使聽聞宣說粗淺的言論，也要努力審思才能領受、理解和通達其中的法義。 如果是利根的人，即使聽聞宣說深奧細微的言論，也能迅速領受、理解和通達其中的法義。 如果是中根的人，就不是這樣。 如果有貪慾的行為，他聽聞宣說清凈美妙的言論，就會產生非常強烈的清凈信心，喜愛並悟入其中的趣味，全身的毛髮都會豎立起來，悲傷地流下眼淚，他的身體外
【English Translation】 English version What is meant by 'one should inquire and seek out the lineage, roots, and conduct'? It is like asking: 'Elder, can you examine your own lineage, roots, and conduct?' That is, 'What lineage do I originally belong to? Śrāvakayāna (the Vehicle of Hearers, those who practice by listening to the Buddha's teachings)? Pratyekabuddhayāna (the Vehicle of Solitary Buddhas, those who attain enlightenment on their own without relying on others' teachings)? Or Mahāyāna (the Great Vehicle, which aims to liberate all beings)?' 'What kind of roots do I have? Dull, middling, or sharp?' 'What kind of conduct do I have? Conduct of greed? Conduct of anger?' Broadly speaking, even conduct of contemplation? If he is wise and intelligent, able to understand the differences between past and present, and understand his own lineage, roots, and conduct, and is good at grasping their characteristics, then he can answer the question truthfully. If he is naturally dull, unable to understand the differences between past and present, and unable to grasp their characteristics, then he cannot answer the question truthfully. From then on, one should seek out these three (lineages) through speech. That is, one should use clear, logical, rich, beautiful, and easy-to-understand words to speak about the teachings corresponding to the Śrāvakayāna in front of him. When he hears these teachings, if he has the lineage of Śrāvakayāna in his body, he will feel extremely joyful and happy about these teachings, and deeply develop faith and understanding. If he has the lineage of Pratyekabuddhayāna or Mahāyāna in his body, he will not feel extremely joyful and happy about these teachings, nor will he develop faith and understanding. Next, one should speak to him about the teachings corresponding to the Pratyekabuddhayāna. When he hears these teachings, if he has the lineage of Pratyekabuddhayāna in his body, he will feel extremely joyful and happy about these teachings, and deeply develop faith and understanding. If he has the lineage of Śrāvakayāna or Mahāyāna in his body, it will not be like this. Afterwards, one should speak to him about the teachings corresponding to the Mahāyāna. When he hears these teachings, if he has the lineage of Mahāyāna in his body, he will feel extremely joyful and happy about these teachings, and deeply develop faith and understanding. If he has the lineage of Śrāvakayāna or Pratyekabuddhayāna in his body, it will not be like this. If he is a person with dull roots, even if he hears simple teachings, he must strive to contemplate them in order to receive, understand, and comprehend the meaning of the Dharma. If he is a person with sharp roots, even if he hears profound and subtle teachings, he can quickly receive, understand, and comprehend the meaning of the Dharma. If he is a person with middling roots, it is not like this. If he has conduct of greed, when he hears pure and beautiful teachings, he will develop a very strong pure faith, love and awaken to its interest, all the hairs on his body will stand on end, and tears of sorrow will fall, his body outside
現潤滑相狀。其心內懷柔軟怡悅。若有瞋行。當知一切與上相違。若有癡行。彼聞為說決定通達涅槃離染相應言論。便生最極驚恐怖畏。如說鈍根。如是癡行當知亦爾。若有慢行。彼聞為說正法言論不甚恭敬。屬耳樂聞不極安住求欲領解奉教行心。雖作方便引發其心令受正化。而不分明發言稱善。若尋思行。彼聞為說正法言論。雖攝耳聽而心散亂惡受所受。凡所領受不堅不住。隨受隨失數重請問。如是名為應以言論尋求種姓及以根行。云何名為應以所作尋求。彼三謂如前說。聲聞種姓及貪等行補特伽羅所有相狀是名所作。由此所作如其所應。當正尋求種姓根行。云何名為應以知他心差別智尋求種姓及以根行。謂如有一善達瑜伽。修瑜伽師以得知他心差別智。彼由如是他心智故。如實了知種性根行。
於四種處以四因緣正尋求已。復於五處如應安立。云何五處。一護養定資糧處。二遠離處。三心一境性處。四障清凈處。五修作意處。云何護養定資糧。謂若成就戒律儀者。即於是處為令不退住不放逸。如佛所誡如佛所許。圓滿戒蘊學處差別。精進修行常無懈廢。如是能於己所證得尸羅相應學道無退。亦能證得先所未證尸羅相應殊勝學道。如說成就戒律儀。如是成就根律儀。于食知量。初夜后夜覺寤瑜伽正知而住。如
是乃至成就所有沙門莊嚴。隨所獲得資糧所攝善法差別。皆能防護令不退失。於後勝進善法差別。為速圓滿為如所說無增無減。平等現行。發生樂欲增上欣慕。恒常安住勇猛精進。是名護養定資糧。如是遠離順退分法。修習能順勝分法時樂住遠離。
云何遠離。謂處所圓滿。威儀圓滿。遠離圓滿。是名遠離。云何處所圓滿。謂或阿練若或林樹下或空閑室。山谷巖穴稻稈積等名空閑室。大樹林中名林樹下。空迥冢間邊際臥坐名阿練若。當知如是山谷巖穴。稻稈積等。大樹林中。空迥冢間邊際臥坐。或阿練若或林樹下或空閑室。總名處所。處所圓滿復有五種。謂若處所從本已來形相端嚴眾所喜見清凈無穢。園林池沼悉皆具足。清虛可樂。地無高下處無毒刺。亦無眾多磚石瓦礫。能令見者心生清凈。樂住其中修斷加行。心悅心喜任持于斷。是名第一處所圓滿。又若處所晝無憒鬧夜少音聲。亦少蚊虻風日蛇蝎諸惡毒觸。是名第二處所圓滿。又若處所無惡師子虎豹豺狼。怨敵盜賊。人非人等諸恐怖事。於是處所身意泰然都無疑慮安樂而住。是名第三處所圓滿。又若處所隨順身命眾具易得。求衣服等不甚艱難。飲食支援無所匱乏。是名第四處所圓滿。又若處所有善知識之所攝受。及諸有智同梵行者之所居止。未開曉處能正開
【現代漢語翻譯】 現代漢語譯本： 這樣乃至成就所有沙門（Śrāmaṇa，指修行者）的莊嚴。隨著所獲得的資糧（Dāna，佈施）所包含的善法差別，都能防護，使之不退失。對於後來更加殊勝的善法差別，爲了迅速圓滿，爲了如所說的那樣沒有增加也沒有減少，平等地現行，發生樂於修行的願望，增上欣慕之心，恒常安住于勇猛精進。這叫做護養定的資糧。像這樣遠離順於退步的法，修習能夠順於進步的法時，樂於安住在遠離之處。
什麼叫做遠離呢？ 叫做處所圓滿、威儀圓滿、遠離圓滿。這叫做遠離。什麼叫做處所圓滿呢？ 叫做或者阿練若（Araṇya，指寂靜處），或者林樹下，或者空閑室。山谷巖穴、稻稈堆積等叫做空閑室。大樹林中叫做林樹下。空曠寂靜的墳地邊沿臥坐叫做阿練若。應當知道，像這樣山谷巖穴、稻稈堆積等，大樹林中，空曠寂靜的墳地邊沿臥坐，或者阿練若，或者林樹下，或者空閑室，總稱為處所。處所圓滿又有五種。 叫做如果處所從一開始就形相端正莊嚴，眾人喜見，清凈沒有污穢，園林池沼都具備，清虛可愛，地面沒有高低不平，處所沒有毒刺，也沒有眾多磚石瓦礫，能夠讓見到的人心中生起清凈，樂於安住在其中修習斷除煩惱的加行，內心喜悅，任持于斷除煩惱，這叫做第一處所圓滿。又如果處所白天沒有喧鬧，夜晚少有聲音，也少有蚊子、風日、蛇蝎等各種惡毒的侵擾，這叫做第二處所圓滿。又如果處所沒有兇惡的師子（Simha，獅子）、虎豹豺狼、怨敵盜賊、人或非人等各種恐怖的事情，在這樣的處所身心泰然，都沒有疑慮，安樂地居住，這叫做第三處所圓滿。又如果處所容易獲得隨順身命的各種資具，求取衣服等不很艱難，飲食供給沒有匱乏，這叫做第四處所圓滿。又如果處所有善知識（Kalyāṇa-mitra，指善友）的攝受，以及各種有智慧的同梵行者（Sabrahmacārin，指一起修行的道友）居住，對於沒有開曉的地方能夠正確開曉
【English Translation】 English version: Thus, one accomplishes all the adornments of a Śrāmaṇa (ascetic). According to the differences in the virtuous qualities included in the resources (Dāna, offering) one has obtained, one can protect them from being lost. Regarding the subsequent, more excellent differences in virtuous qualities, in order to quickly perfect them, in order to have them manifest equally, without increase or decrease, as has been said, one generates a desire for practice, increases one's admiration, constantly abides in courageous diligence. This is called nourishing the resources for concentration. In this way, when one abandons the factors that lead to decline and cultivates the factors that lead to advancement, one delights in dwelling in solitude.
What is meant by solitude? It means the perfection of place, the perfection of deportment, and the perfection of solitude. This is called solitude. What is meant by the perfection of place? It means either an Araṇya (secluded place), or under a forest tree, or in an empty room. Mountain valleys and caves, piles of rice straw, etc., are called empty rooms. The midst of a large forest is called under a forest tree. Lying down and sitting on the edge of a desolate graveyard is called an Araṇya. It should be known that mountain valleys and caves, piles of rice straw, etc., the midst of a large forest, lying down and sitting on the edge of a desolate graveyard, either an Araṇya, or under a forest tree, or in an empty room, are all generally called places. The perfection of place has five aspects. Namely, if the place from the beginning has a beautiful and dignified appearance, is pleasing to all, is clean and without defilement, is fully equipped with gardens and ponds, is pure and delightful, the ground is without unevenness, the place is without poisonous thorns, and there are not many bricks, stones, or tiles, which can cause those who see it to generate purity in their minds, and they delight in dwelling there to practice the preliminary practices for cutting off afflictions, their hearts are pleased and they uphold the cutting off of afflictions, this is called the first perfection of place. Furthermore, if the place is without noise during the day and has little sound at night, and also has few mosquitoes, wind, sun, snakes, scorpions, and other evil and poisonous touches, this is called the second perfection of place. Furthermore, if the place is without fierce Simha (lions), tigers, leopards, wolves, enemies, thieves, humans, non-humans, and other terrifying things, in such a place one's body and mind are at ease, without any doubts, and one dwells in peace, this is called the third perfection of place. Furthermore, if the place is easy to obtain the various necessities that support life, and it is not very difficult to seek clothing, etc., and there is no lack of food and support, this is called the fourth perfection of place. Furthermore, if the place is protected by a Kalyāṇa-mitra (spiritual friend), and various wise Sabrahmacārin (fellow practitioners) dwell there, and they can correctly illuminate places that have not been illuminated
曉。已開曉處更令明凈。甚深句義以慧通達。善巧方便慇勤開示。能令智見速得清凈。是名第五處所圓滿。云何威儀圓滿。謂于晝分經行宴坐。于初夜分亦復如是。于中夜分右脅而臥。於後夜分疾疾還起經行宴坐。即于如是圓滿臥具。諸佛所許大小繩床草葉座等結加趺坐。乃至廣說。何因緣故結加趺坐。謂正觀見五因緣故。一由身攝斂速發輕安。如是威儀順生輕安最為勝故。二由此宴坐能經久時。如是威儀不極令身速疲倦故。三由此宴坐是不共法。如是威儀外道他論皆無有故。四由此宴坐形相端嚴。如是威儀令他見已極信敬故。五由此宴坐佛佛弟子共所開許。如是威儀一切賢聖同稱讚故。正觀如是五種因緣。是故應當結加趺坐。端身正愿者。云何端身。謂策舉身令其端直。云何正愿。謂令其心離諂離詐調柔正直。由策舉身令端直故。其心不為惛沉睡眠之所纏擾。離諂詐故其心不為外境散動之所纏擾。
安住背念者。云何名為安住背念。謂如理作意相應念名為背念。棄背違逆一切黑品故。又緣定相為境念名為背念。棄背除遣一切不定地所緣境故。如是名為威儀圓滿。云何遠離圓滿。謂有二種。一身遠離。二心遠離。身遠離者。謂不與在家及出家眾共相雜住。獨一無侶是名身遠離。心遠離者謂遠離一切染污無記所有
作意。修習一切其性是善能引義利定地作意及定資糧加行作意。是名心遠離。如是此中若處所圓滿。若威儀圓滿。若身遠離。若心遠離。總攝為一說名遠離。
云何心一境性。謂數數隨念同分所緣流注無罪適悅相應令心相續。名三摩地。亦名為善心一境性。何等名為數數隨念。謂于正法聽聞受持。從師獲得教誡教授增上力故。令其定地諸相現前。緣此為境。流注無罪適悅相應。所有正念隨轉安住。云何名為同分所緣。謂諸定地所緣境界。非一眾多種種品類。緣此為境令心正行。說名為定。此即名為同分所緣。問此所緣境是誰同分說為同分。答是所知事相似品類故名同分。復由彼念于所緣境。無散亂行無缺無間。無間殷重加行適悅相應而轉。故名流注適悅相應。又由彼念于所緣境無有染污。極安隱住熟道。適悅相應而轉。故名無罪適悅相應。是故說言數數隨念同分所緣流注。無罪適悅相應令心相續名三摩地。亦名為善心一境性。複次如是心一境性。或是奢摩他品。或是毗缽舍那品。若於九種心住中心一境性。是名奢摩他品。若於四種慧行中心一境性。是名毗缽舍那品。
云何名為九種心住。謂有苾芻令心內住等住。安住近住。調順寂靜最極寂靜。專注一趣。及以等持。如是名為九種心住。云何內住。謂從外
【現代漢語翻譯】 現代漢語譯本：作意（Manasikara）。修習一切其性是善，能引導義利，使心安住于定的作意，以及作為定的資糧的加行作意。這被稱為心的遠離。像這樣，如果處所圓滿，如果威儀圓滿，如果身遠離，如果心遠離，總合起來說，就叫做遠離。
什麼叫做心一境性（Citta-ekāgratā）？就是通過反覆隨念同一類別的所緣境，使心流注不斷，與無罪且適悅的狀態相應，從而使心相續不斷。這叫做三摩地（Samādhi），也叫做善心一境性。什麼叫做數數隨念？就是通過聽聞、受持正法，從師長處獲得教誡和教授的增上力，使定的各種相狀顯現，以這些相狀為所緣境，流注不斷，與無罪且適悅的狀態相應，所有正念隨之運轉安住。什麼叫做同分所緣？就是指定的所緣境界，不是單一的，而是多種多樣的品類。以這些境界為所緣境，使心端正執行，這叫做定。這就是同分所緣。問：這個所緣境是誰的同分，被說為同分呢？答：是所知事相似的品類，所以叫做同分。又因為通過這種念，對於所緣境，沒有散亂，沒有缺失，沒有間斷，沒有間斷地殷重地加行，與適悅的狀態相應而運轉，所以叫做流注適悅相應。又因為通過這種念，對於所緣境沒有染污，極其安穩地安住于熟練的道路，與適悅的狀態相應而運轉，所以叫做無罪適悅相應。所以說，反覆隨念同一類別的所緣境，使心流注不斷，與無罪且適悅的狀態相應，從而使心相續不斷，這叫做三摩地，也叫做善心一境性。再次，這樣的心一境性，或者是奢摩他（Śamatha）品，或者是毗缽舍那（Vipaśyanā）品。如果在九種心住中達到心一境性，這叫做奢摩他品。如果在四種慧行中達到心一境性，這叫做毗缽舍那品。
什麼叫做九種心住？就是指有比丘使心內住、等住、安住、近住、調順、寂靜、最極寂靜、專注一趣以及等持。這叫做九種心住。什麼叫做內住？就是從外
【English Translation】 English version: Manasikara (Attention). Cultivating all attention whose nature is good, able to lead to benefit and welfare, attention that establishes the mind in stability, and preliminary attention that is the resource for stability. This is called mental remoteness. Thus, in this context, if the place is complete, if the deportment is complete, if the bodily remoteness is complete, if the mental remoteness is complete, all these combined are called remoteness.
What is Citta-ekāgratā (one-pointedness of mind)? It is the continuous flow of mind, again and again recollecting the same type of object, corresponding to a state of being faultless and pleasant, causing the mind to continue. This is called Samādhi (concentration), and is also called wholesome one-pointedness of mind. What is again and again recollecting? It is through hearing and upholding the true Dharma, obtaining the increasing power of instruction and teaching from the teacher, causing the various aspects of stability to appear, taking these aspects as the object, continuously flowing, corresponding to a state of being faultless and pleasant, with all right mindfulness following, revolving, and abiding. What is the same type of object? It refers to the objects of concentration, not just one, but various kinds and categories. Taking these objects as the object, causing the mind to proceed correctly, this is called concentration. This is called the same type of object. Question: Whose same type is this object, that it is called the same type? Answer: It is the similar category of knowable things, therefore it is called the same type. Furthermore, because through that mindfulness, with respect to the object, there is no distraction, no deficiency, no interruption, continuously and earnestly applying effort, corresponding to a pleasant state, it revolves. Therefore, it is called continuous flow corresponding to a pleasant state. Also, because through that mindfulness, with respect to the object, there is no defilement, abiding extremely peacefully in the familiar path, corresponding to a pleasant state, it revolves. Therefore, it is called faultless corresponding to a pleasant state. Therefore, it is said that again and again recollecting the same type of object, continuously flowing, corresponding to a state of being faultless and pleasant, causing the mind to continue, this is called Samādhi, and is also called wholesome one-pointedness of mind. Furthermore, such one-pointedness of mind is either a Śamatha (calm abiding) quality or a Vipaśyanā (insight) quality. If one-pointedness of mind is achieved within the nine mental abidings, it is called a Śamatha quality. If one-pointedness of mind is achieved within the four types of wisdom practice, it is called a Vipaśyanā quality.
What are the nine mental abidings? They refer to a Bhiksu (monk) causing the mind to abide internally, equally abide, abide peacefully, abide closely, be tamed, be pacified, be most extremely pacified, be focused on one point, and be in equanimity. These are called the nine mental abidings. What is internal abiding? It is from the outside
一切所緣境界。攝錄其心繫在於內令不散亂。此則最初繫縛其心。令住于內不外散亂。故名內住。云何等住。謂即最初所繫縛心。其性粗動未能令其等住遍住故。次即於此所緣境界。以相續方便澄凈方便。挫令微細遍攝令住。故名等住。云何安住。謂若此心雖復如是內住等住。然由失念于外散亂。復還攝錄安置內境。故名安住。云何近住。謂彼先應如是如是親近念住。由此念故數數作意內住其心。不令此心遠住于外。故名近住。云何調順。謂種種相令心散亂。所謂色聲香味觸相。及貪瞋癡男女等相故。彼先應取彼諸相為過患想。由如是想增上力故。于彼諸相折挫其心不令流散。故名調順。云何寂靜。謂有種種欲恚害等諸惡尋思貪慾蓋等諸隨煩惱。令心擾動。故彼先應取彼諸法為過患想。由如是想增上力故。于諸尋思及隨煩惱。止息其心不令流散。故名寂靜。云何名為最極寂靜。謂失念故即彼二種暫現行時。隨所生起諸惡尋思及隨煩惱能不忍受。尋即斷滅除遣變吐。是故名為最極寂靜。云何名為專注一趣。謂有加行有功用。無缺無間三摩地相續而住。是故名為專注一趣。云何等持。謂數修數習數多修習為因緣故。得無加行無功用任運轉道。由是因緣不由加行不由功用。心三摩地任運相續無散亂轉。故名等持。當知此中由
【現代漢語翻譯】 現代漢語譯本 關於一切所緣的境界，要收攝並繫縛內心，使其專注于內在而不散亂。這便是最初的繫縛其心，使其安住于內在而不向外散亂，所以稱為『內住』。 什麼是『等住』？就是說，最初被繫縛的心，其性質粗糙浮動，還不能使其平等安住和普遍安住。因此，接下來就要對這個所緣境界，通過持續不斷的方便和澄凈的方便，來磨練它，使其變得微細，普遍地收攝並安住，所以稱為『等住』。 什麼是『安住』？就是說，如果這個心雖然已經能夠內住和等住，但由於失去正念而向外散亂，就要再次收攝並安置於內在的境界，所以稱為『安住』。 什麼是『近住』？就是說，應當像這樣親近正念，通過正念的力量，反覆地用心專注于內在，不讓心遠離而安住于外在，所以稱為『近住』。 什麼是『調順』？就是說，種種的現象會使心散亂，例如色、聲、香、味、觸等現象，以及貪、嗔、癡、男女等現象。因此，應當首先將這些現象視為過患，通過這種想法的增強，來折服內心，不讓它隨之流散，所以稱為『調順』。 什麼是『寂靜』？就是說，種種的欲、恚、害等惡念，以及貪慾蓋等隨煩惱，會使心受到擾動。因此，應當首先將這些法視為過患，通過這種想法的增強，來止息這些惡念和隨煩惱，不讓心隨之流散，所以稱為『寂靜』。 什麼是『最極寂靜』？就是說，由於失去正念，當這兩種（惡念和隨煩惱）暫時出現時，能夠不忍受，立即斷滅、去除、捨棄它們，因此稱為『最極寂靜』。 什麼是『專注一趣』？就是說，有加行、有功用，沒有間斷，三摩地（Samadhi，禪定）相續不斷地安住，所以稱為『專注一趣』。 什麼是『等持』？就是說，通過反覆地修習、多次地修習，以這些為因緣，獲得無需加行、無需功用，自然運轉的道路。因此，不需要加行，不需要功用，心的三摩地（Samadhi，禪定）自然相續不斷地運轉，沒有散亂，所以稱為『等持』。應當知道，這裡面……
【English Translation】 English version Regarding all perceived objects (所緣境界), one should gather and bind the mind, focusing it internally and preventing it from scattering. This is the initial binding of the mind, causing it to abide internally and not wander outwards, hence it is called 'Inner Abiding' (內住). What is 'Equal Abiding' (等住)? It refers to the initially bound mind, which is coarse and restless, unable to abide equally and universally. Therefore, one should then, with continuous and purifying means, refine this perceived object, universally gathering and causing it to abide, hence it is called 'Equal Abiding' (等住). What is 'Settled Abiding' (安住)? It means that if the mind, although capable of inner abiding and equal abiding, scatters outwards due to forgetfulness, it should be gathered again and settled within the internal object, hence it is called 'Settled Abiding' (安住). What is 'Near Abiding' (近住)? It means that one should draw near to mindfulness (念住) in this way, and through the power of mindfulness, repeatedly focus the mind internally, not allowing it to abide far away externally, hence it is called 'Near Abiding' (近住). What is 'Taming' (調順)? It means that various phenomena cause the mind to scatter, such as sights, sounds, smells, tastes, and tactile sensations, as well as greed, hatred, delusion, male, female, and other such phenomena. Therefore, one should first regard these phenomena as faults, and through the increased power of this thought, subdue the mind, not allowing it to flow along with them, hence it is called 'Taming' (調順). What is 'Pacifying' (寂靜)? It means that various evil thoughts such as desire, anger, and harm, as well as afflictions such as the cover of greed, disturb the mind. Therefore, one should first regard these dharmas as faults, and through the increased power of this thought, cease these thoughts and afflictions, not allowing the mind to flow along with them, hence it is called 'Pacifying' (寂靜). What is 'Utmost Pacifying' (最極寂靜)? It means that due to forgetfulness, when these two (evil thoughts and afflictions) temporarily arise, one is able to not endure them, immediately cutting them off, removing them, and casting them away, therefore it is called 'Utmost Pacifying' (最極寂靜). What is 'Single-pointed Focus' (專注一趣)? It means that with effort and exertion, without interruption, the state of Samadhi (三摩地, meditative concentration) continuously abides, therefore it is called 'Single-pointed Focus' (專注一趣). What is 'Equanimity' (等持)? It means that through repeated practice and cultivation, taking these as causes and conditions, one attains a path of effortless and spontaneous operation. Therefore, without effort or exertion, the mind's Samadhi (三摩地, meditative concentration) naturally continues without scattering, hence it is called 'Equanimity' (等持). It should be known that within this...
六種力。方能成辦九種心住。一聽聞力。二思惟力。三憶念力。四正知力。五精進力。六串習力。初由聽聞思惟二力。數聞數思增上力故。最初令心於內境住。及即於此相續方便澄凈方便等遍安住。如是于內繫縛心已。由憶念力數數作意。攝錄其心令不散亂安住近住。從此已後由正知力調息其心。于其諸相諸惡尋思諸隨煩惱不令流散調順寂靜。由精進力設彼二種暫現行時能不忍受。尋即斷滅除遣變吐。最極寂靜專注一趣。由串習力等持成滿。即于如是九種心住。當知復有四種作意。一力勵運轉作意。二有間缺運轉作意。三無間缺運轉作意。四無功用運轉作意。于內住等住中。有力勵運轉作意。于安住近住。調順寂靜。最極寂靜中。有有間缺運轉作意。于專注一趣中。有無間缺運轉作意。于等持中。有無功用運轉作意。當知如是四種作意。於九種心住中是奢摩他品。又即如是獲得內心奢摩他者。于毗缽舍那勤修習時。復即由是四種作意。方能修習毗缽舍那。故此亦是毗缽舍那品。
云何四種毗缽舍那。謂有苾芻依止內心奢摩他故。于諸法中能正思擇最極思擇。周遍尋思周遍伺察。是名四種毗缽舍那。云何名為能正思擇。謂于凈行所緣境界。或於善巧所緣境界。或於凈惑所緣境界。能正思擇盡所有性。云何名為最極
【現代漢語翻譯】 現代漢語譯本 六種力量才能成就九種心住（Nine Mental Abidings）：一、聽聞力（The Power of Hearing）。二、思惟力（The Power of Thinking）。三、憶念力（The Power of Mindfulness）。四、正知力（The Power of Awareness）。五、精進力（The Power of Diligence）。六、串習力（The Power of Familiarization）。 最初由聽聞和思惟這兩種力量，通過反覆聽聞和思惟的增上力，最初使心安住在內在的境界，並且能夠相續不斷地、方便地、澄凈地安住於此。像這樣將心繫縛于內之後，通過憶念力反覆地作意，攝持其心，使其不散亂，安住在近處。從此以後，通過正知力調伏其心，對於各種現象、各種不良的思緒、各種隨煩惱，不讓它們流散，調順寂靜。通過精進力，即使那兩種（不良的思緒和隨煩惱）暫時出現時，也能不忍受，立即斷滅、去除、遣除、捨棄，達到最極寂靜，專注一境。通過串習力，等持（Samadhi）得以圓滿成就。 要知道，對於這九種心住，還有四種作意（Mental Engagements）：一、力勵運轉作意（Effortful Engagement）。二、有間缺運轉作意（Intermittent Engagement）。三、無間缺運轉作意（Uninterrupted Engagement）。四、無功用運轉作意（Effortless Engagement）。在內住等住中，有力勵運轉作意。在安住、近住、調順寂靜、最極寂靜中，有有間缺運轉作意。在專注一趣中，有無間缺運轉作意。在等持中，有無功用運轉作意。應當知道，這四種作意，在九種心住中屬於奢摩他（Śamatha，止）的部分。 並且，像這樣獲得內心奢摩他的人，在勤奮修習毗缽舍那（Vipassanā，觀）時，也正是通過這四種作意，才能修習毗缽舍那。因此，這四種作意也是毗缽舍那的部分。 什麼是四種毗缽舍那？是指有比丘（Bhiksu）依止內心的奢摩他，對於諸法能夠正確地思擇、最極地思擇、周遍地尋思、周遍地伺察。這稱為四種毗缽舍那。什麼叫做能夠正確地思擇？是指對於凈行所緣境界，或者對於善巧所緣境界，或者對於凈惑所緣境界，能夠正確地思擇所有盡所有性。
【English Translation】 English version Six powers are required to accomplish the Nine Mental Abidings: 1. The Power of Hearing. 2. The Power of Thinking. 3. The Power of Mindfulness. 4. The Power of Awareness. 5. The Power of Diligence. 6. The Power of Familiarization. Initially, through the power of hearing and thinking, by the increasing power of repeatedly hearing and thinking, the mind is first made to abide in the inner realm, and is able to continuously, conveniently, and purely abide therein. Having thus bound the mind internally, through the power of mindfulness, repeatedly directing the mind, restraining it from scattering, and abiding nearby. From then on, through the power of awareness, the mind is tamed, and for all phenomena, all negative thoughts, and all secondary defilements, they are not allowed to scatter, but are tamed into tranquility. Through the power of diligence, even if those two (negative thoughts and secondary defilements) temporarily appear, one can bear them, immediately cutting them off, removing them, expelling them, and abandoning them, reaching the utmost tranquility, focusing on one point. Through the power of familiarization, Samadhi (concentration) is perfectly accomplished. It should be known that for these Nine Mental Abidings, there are also Four Mental Engagements: 1. Effortful Engagement. 2. Intermittent Engagement. 3. Uninterrupted Engagement. 4. Effortless Engagement. In the abiding within and the abiding equally, there is Effortful Engagement. In abiding, abiding nearby, taming into tranquility, and the utmost tranquility, there is Intermittent Engagement. In focusing on one point, there is Uninterrupted Engagement. In Samadhi, there is Effortless Engagement. It should be known that these Four Mental Engagements, in the Nine Mental Abidings, belong to the Śamatha (calm abiding) aspect. Furthermore, one who has thus attained inner Śamatha, when diligently practicing Vipassanā (insight), it is precisely through these Four Mental Engagements that one can practice Vipassanā. Therefore, these Four Mental Engagements are also part of Vipassanā. What are the Four Vipassanās? They refer to a Bhiksu (monk) who, relying on inner Śamatha, is able to correctly discern, most extremely discern, thoroughly investigate, and thoroughly examine all phenomena. This is called the Four Vipassanās. What is meant by being able to correctly discern? It refers to being able to correctly discern all aspects of the nature of the object of focus for pure conduct, or the object of focus for skillful means, or the object of focus for purifying defilements.
思擇。謂即于彼所緣境界。最極思擇如所有性。云何名為周遍尋思。謂即于彼所緣境界。由慧俱行有分別作意。取彼相狀周遍尋思。云何名為周遍伺察。謂即于彼所緣境界。審諦推求周遍伺察。又即如是毗缽舍那。由三門六事差別所緣。當知復有多種差別。云何三門毗缽舍那。一唯隨相行毗缽舍那。二隨尋思行毗缽舍那。三隨伺察行毗缽舍那。云何名為唯隨相行毗缽舍那。謂于所聞所受持法。或於教授教誡諸法。由等引地如理作意。暫爾思惟未思未量未推未察。如是名為唯隨相行毗缽舍那。若復于彼思量推察。爾時名為隨尋思行毗缽舍那。若復于彼既推察已。如所安立複審觀察。如是名為隨伺察行毗缽舍那。是名三門毗缽舍那。云何六事差別所緣毗缽舍那。謂尋思時尋思六事。一義。二事。三相。四品。五時。六理。既尋思已複審伺察。云何名為尋思于義。謂正尋思如是如是語有如是如是義。如是名為尋思于義。云何名為尋思於事。謂正尋思內外二事。如是名為尋思於事。云何名為尋思于相。謂正尋思諸法二相。一者自相。二者共相。如是名為尋思于相。云何名為尋思于品。謂正尋思諸法二品。一者黑品。二者白品。尋思黑品過失過患。尋思白品功德勝利。如是名為尋思于品。云何名為尋思於時。謂正尋思過去未來現
【現代漢語翻譯】 現代漢語譯本： 思擇：指的是對於所緣的境界，最極的思擇其如所有性（真實的性質）。 周遍尋思：指的是對於所緣的境界，由智慧伴隨的有分別作意，取彼境界的相狀而周遍的尋思。 周遍伺察：指的是對於所緣的境界，審諦的推求而周遍的伺察。 又，像這樣的毗缽舍那（Vipassanā，內觀），由於三門和六事的差別，所緣的境界也有多種差別，應當知曉。 什麼是三門毗缽舍那？一是唯隨相行毗缽舍那，二是隨尋思行毗缽舍那，三是隨伺察行毗缽舍那。 什麼是唯隨相行毗缽舍那？指的是對於所聽聞、所受持的法，或者對於教授、教誡的諸法，由等引地（Samādhi，禪定）如理作意，暫時思惟，尚未思量、尚未推測、尚未審察。這稱為唯隨相行毗缽舍那。 如果進一步對這些法進行思量推察，那時就稱為隨尋思行毗缽舍那。 如果進一步在推察之後，如所安立的再審觀察，這稱為隨伺察行毗缽舍那。這就是三門毗缽舍那。 什麼是六事差別所緣毗缽舍那？指的是尋思時尋思六事：一、義；二、事；三、相；四、品；五、時；六、理。既已尋思，再審伺察。 什麼是尋思于義？指的是正確的尋思，像這樣像這樣的語有像這樣像這樣的意義。這稱為尋思于義。 什麼是尋思於事？指的是正確的尋思內外二事。這稱為尋思於事。 什麼是尋思于相？指的是正確的尋思諸法的二相：一是自相，二是共相。這稱為尋思于相。 什麼是尋思于品？指的是正確的尋思諸法的二品：一是黑品，二是白品。尋思黑品的過失過患，尋思白品的功德勝利。這稱為尋思于品。 什麼是尋思於時？指的是正確的尋思過去、未來、現在。
【English Translation】 English version: Discernment: This refers to the utmost discernment of the 'as-it-is-ness' (true nature) of the object of focus. 'All-around' Investigation: This refers to, with respect to the object of focus, the mind being accompanied by wisdom, with differentiated attention, taking the characteristics of that object and investigating it 'all-around'. 'All-around' Examination: This refers to, with respect to the object of focus, carefully and thoroughly seeking and examining it 'all-around'. Furthermore, such Vipassanā (Insight Meditation), due to the differences in the three doors and six aspects, also has various differences in the objects of focus, which should be understood. What are the three doors of Vipassanā? First, Vipassanā that proceeds solely by characteristics; second, Vipassanā that proceeds by investigation; third, Vipassanā that proceeds by examination. What is Vipassanā that proceeds solely by characteristics? This refers to, with respect to the Dharma (teachings) that has been heard and received, or with respect to the teachings and instructions, through appropriate attention in a state of Samādhi (concentration), temporarily contemplating without yet thinking, measuring, inferring, or examining. This is called Vipassanā that proceeds solely by characteristics. If one further thinks and infers about those Dharmas, then it is called Vipassanā that proceeds by investigation. If one further, after having inferred, examines again as it has been established, this is called Vipassanā that proceeds by examination. These are the three doors of Vipassanā. What is Vipassanā that focuses on the six aspects of differentiation? This refers to investigating six aspects when investigating: first, meaning; second, things; third, characteristics; fourth, qualities; fifth, time; sixth, reason. Having investigated, one then examines again. What is investigation of meaning? This refers to correctly investigating that such and such a word has such and such a meaning. This is called investigation of meaning. What is investigation of things? This refers to correctly investigating the two things, internal and external. This is called investigation of things. What is investigation of characteristics? This refers to correctly investigating the two characteristics of all Dharmas: first, the self-characteristic; second, the common characteristic. This is called investigation of characteristics. What is investigation of qualities? This refers to correctly investigating the two qualities of all Dharmas: first, the dark quality; second, the bright quality. Investigating the faults and shortcomings of the dark quality, and investigating the merits and benefits of the bright quality. This is called investigation of qualities. What is investigation of time? This refers to correctly investigating the past, future, and present.
在三時。尋思如是事曾在過去世。尋思如是事當在未來世。尋思如是事今在現在世。如是名為尋思於時。云何名為尋思于理。謂正尋思四種道理。一觀待道理。二作用道理。三證成道理。四法爾道理。當知此中由觀待道理尋思世俗以為世俗。尋思勝義以為勝義。尋思因緣以為因緣。由作用道理尋思諸法所有作用。謂如是如是法有如是如是作用。由證成道理尋思三量。一至教量。二比度量。三現證量。謂正尋思如是如是義。為有至教不。為現證可得不。為應比度不。由法爾道理。于如實諸法成立法性。難思法性安住法性應生信解不應思議不應分別。如是名為尋思于理。如是六事差別所緣毗缽舍那。及前三門毗缽舍那。略攝一切毗缽舍那。問何因緣故建立如是六事差別毗缽舍那。答依三覺故如是建立。何等三覺。一語義覺。二事邊際覺。三如實覺。尋思義故起語義覺。尋思其事及自相故起事邊際覺。尋思共相品時理故起如實覺。修瑜伽師唯有爾所所知境界所謂語義及所知事。盡所有性如所有性。
云何勤修不凈觀者。尋思六事差別所緣毗缽舍那。謂依不凈增上正法。聽聞受持增上力故。由等引地如理作意解了其義。知此不凈實為不凈深可厭逆。其性朽穢惡臭生臭。由如是等種種行相。于先所聞依諸不凈所說正法。解
【現代漢語翻譯】 現代漢語譯本 在三個時段（三時）里。思考這樣的事情是否發生在過去世，思考這樣的事情是否將發生在未來世，思考這樣的事情是否正在現在世發生。這被稱為『於時尋思』。什麼叫做『于理尋思』呢？指的是正確地思考四種道理：第一是觀待道理，第二是作用道理，第三是證成道理，第四是法爾道理。應當知道，在這裡，通過觀待道理，思考世俗諦為世俗諦，思考勝義諦為勝義諦，思考因緣為因緣。通過作用道理，思考諸法的所有作用，即像這樣這樣的法有像這樣這樣的作用。通過證成道理，思考三種量：第一是至教量（聖言量），第二是比度量（比量），第三是現證量（現量）。即正確地思考像這樣這樣的意義，是否有至教可以依據？是否可以通過現證獲得？是否應當通過比量推知？通過法爾道理，對於如實的諸法，成立其法性。難以思議的法性，安住的法性，應當生起信解，不應當思議，不應當分別。這被稱為『于理尋思』。像這樣六種事相差別的所緣毗缽舍那（觀），以及前面三種門類的毗缽舍那，概括了所有的毗缽舍那。 問：因為什麼緣故要建立像這樣六種事相差別的毗缽舍那呢？答：因為依靠三種覺悟的緣故，才這樣建立。哪三種覺悟呢？第一是語義覺，第二是事邊際覺，第三是如實覺。因為尋思意義的緣故，生起語義覺；因為尋思其事及其自相的緣故，生起事邊際覺；因為尋思共相品類和道理的緣故，生起如實覺。修瑜伽者只有這麼多的所知境界，也就是語義和所知的事，以及盡所有性和如所有性。 什麼叫做勤奮修習不凈觀的人，尋思六種事相差別的所緣毗缽舍那呢？指的是依靠不凈的增上正法，因為聽聞受持增上力的緣故，通過等引地（禪定）如理作意，理解其意義，知道這個不凈實際上是不凈的，非常令人厭惡，它的性質是朽爛污穢，散發著惡臭和腥臭。通過像這樣的種種行相，對於先前所聽聞的，依據諸不凈所說的正法，理解。
【English Translation】 English version In the three times (three periods). Contemplating whether such things happened in the past, contemplating whether such things will happen in the future, contemplating whether such things are happening in the present. This is called 'contemplation on time'. What is called 'contemplation on reason'? It refers to correctly contemplating four kinds of reasons: first, the reason of dependence; second, the reason of function; third, the reason of proof; fourth, the reason of suchness. It should be known that here, through the reason of dependence, contemplating conventional truth as conventional truth, contemplating ultimate truth as ultimate truth, contemplating conditions as conditions. Through the reason of function, contemplating all the functions of phenomena, that is, such and such phenomena have such and such functions. Through the reason of proof, contemplating three kinds of valid cognition: first, the valid cognition of authoritative teaching (scriptural authority); second, the valid cognition of inference; third, the valid cognition of direct perception. That is, correctly contemplating whether such and such meaning has authoritative teaching to rely on? Whether it can be obtained through direct perception? Whether it should be inferred through inference? Through the reason of suchness, for the phenomena that are as they are, establishing their suchness. The suchness that is difficult to conceive, the suchness that abides, should give rise to faith and understanding, should not be conceived, should not be discriminated. This is called 'contemplation on reason'. Like this, the six kinds of object-differentiated Vipassanā (insight), as well as the previous three categories of Vipassanā, encompass all Vipassanā. Question: For what reason is it necessary to establish Vipassanā with six kinds of object differentiation like this? Answer: Because of relying on three kinds of awakening, it is established in this way. What are the three kinds of awakening? First, semantic awakening; second, awakening to the limits of things; third, awakening to reality. Because of contemplating the meaning, semantic awakening arises; because of contemplating the thing and its own characteristics, awakening to the limits of things arises; because of contemplating the common characteristics and the principles, awakening to reality arises. Those who practice yoga only have so many knowable realms, that is, the meaning and the things to be known, as well as the nature of all that exists and the nature of things as they are. What is it called for someone who diligently cultivates the contemplation of impurity to contemplate Vipassanā with six kinds of object differentiation? It refers to relying on the supreme Dharma of impurity, because of the increasing power of hearing and upholding, through equanimity (samadhi) and appropriate attention, understanding its meaning, knowing that this impurity is actually impure, extremely disgusting, its nature is decaying and filthy, emitting a foul and fishy odor. Through such various aspects, for what was previously heard, according to the Dharma spoken about impurities, understanding.
了其義。如是名為于諸不凈尋思其義。云何名為尋思彼事。謂彼如是解了義已。觀不凈物建立二分。謂內及外。如是名為尋思彼事。云何名為尋思自相。謂且於內身中所有穢朽不淨髮起勝解。了知身中有發毛等廣說乃至腦膜小便。復于如是身中所有多不凈物。攝為二界發起勝解。所謂地界及以水界。始於發毛乃至大便起地勝解。始於淚污乃至小便起水勝解。如是名為依內不凈尋思自相。復于其外諸不凈物。由青瘀等種種行相發起勝解。謂先發起青瘀勝解。或親自見或從他聞。或由分別所有死屍。如是死屍。或男或女或非男女。或親或怨或是中庸。或劣或中或復是勝。或是少年或是中年或是老年。取彼相已若此死屍死經一日。血流已盡未至膿爛。於是發起青瘀勝解。若此死屍死經二日。已至膿爛未生蟲蛆。於是發起膿爛勝解。若此死屍死經七日。已生蟲蛆身體已壞。於是發起爛壞勝解[月*逄]脹勝解。若此死屍為諸狐狼鴟梟雕鷲烏鵲餓狗之所食啖。於是發起食啖勝解。即此死屍既被食已。皮肉血盡唯筋纏骨。於是發起異赤勝解。若此死屍或被食啖。支節分離散在處處。或有其肉或無其肉或余少肉。於是發起分散勝解。若此死屍骨節分散。手骨異處。足骨異處。膝骨異處。髀骨異處。髖骨異處。髆骨異處。臂骨異處。脊
【現代漢語翻譯】 現代漢語譯本 理解其中的含義。這被稱為對各種不凈之物尋思其義。什麼叫做尋思彼事呢？就是說在這樣理解含義之後，觀察不凈之物，建立內外二分。這被稱為尋思彼事。什麼叫做尋思自相呢？就是說首先對於自身內部所有的污穢朽壞不凈之物發起殊勝的理解。了知身體中有頭髮、毛髮等，詳細地說乃至腦膜、小便。又對於這樣的身體中所有多種不凈之物，歸納為地界和水界這二界，發起殊勝的理解。從頭髮、毛髮乃至大便開始，生起地界的理解；從眼淚、污垢乃至小便開始，生起水界的理解。這被稱為依內不凈尋思自相。再對於外部的各種不凈之物，通過青瘀等種種形態發起殊勝的理解。就是說先發起青瘀的殊勝理解，或者親自見到，或者從他人那裡聽到，或者通過分別思量所有死屍。這樣的死屍，或者男或者女或者非男非女，或者親人或者仇人或者是中等之人，或者低劣或者中等或者又是殊勝之人，或者是少年或者是中年或者是老年。取死屍的相，如果這死屍死了已經一天，血液流盡還沒有到膿爛的程度，於是發起青瘀的殊勝理解。如果這死屍死了已經兩天，已經到了膿爛的程度還沒有生出蟲蛆，於是發起膿爛的殊勝理解。如果這死屍死了已經七天，已經生出蟲蛆身體已經壞了，於是發起腐爛壞敗的殊勝理解和膨脹的殊勝理解。如果這死屍被各種狐貍、狼、鴟、梟、雕、鷲、烏鴉、喜鵲、餓狗所食，於是發起被食啖的殊勝理解。這死屍已經被吃掉了，皮肉血都盡了只剩下筋纏著骨頭，於是發起異赤的殊勝理解。如果這死屍或者被食啖，肢體分離散落在各處，或者有肉或者沒有肉或者剩下少許肉，於是發起分散的殊勝理解。如果這死屍骨節分散，手骨在不同的地方，足骨在不同的地方，膝蓋骨在不同的地方，大腿骨在不同的地方，髖骨在不同的地方，肩胛骨在不同的地方，臂骨在不同的地方，脊
【English Translation】 English version Understanding their meaning. This is called contemplating the meaning of various impure things. What is called contemplating those matters? It means that after understanding the meaning in this way, one observes impure objects and establishes two divisions: internal and external. This is called contemplating those matters. What is called contemplating their own characteristics? It means that one first arouses a superior understanding of all the filthy, decayed, and impure things within one's own body. Knowing that within the body there are hairs, body hair, etc., and in detail, even the meninges and urine. Furthermore, regarding all the various impure things within such a body, one gathers them into two realms and arouses a superior understanding: namely, the earth element and the water element. Starting from hair and body hair to feces, one arises the understanding of the earth element; starting from tears and stains to urine, one arises the understanding of the water element. This is called contemplating one's own characteristics based on internal impurity. Furthermore, regarding the various external impure things, one arouses a superior understanding through various appearances such as cyanosis (qingyu). That is, one first arouses the superior understanding of cyanosis, either by seeing it oneself, or by hearing it from others, or by contemplating all corpses. Such corpses, whether male, female, or neither male nor female, whether relatives, enemies, or neutral, whether inferior, average, or superior, whether young, middle-aged, or old. Taking the appearance of that corpse, if this corpse has been dead for one day, the blood has flowed out completely but has not yet reached the stage of festering, then one arouses the superior understanding of cyanosis. If this corpse has been dead for two days, it has reached the stage of festering but has not yet produced worms, then one arouses the superior understanding of festering. If this corpse has been dead for seven days, it has already produced worms and the body has decayed, then one arouses the superior understanding of decay and putrefaction, and the superior understanding of bloating. If this corpse is eaten by various foxes, wolves, owls, vultures, eagles, crows, magpies, and hungry dogs, then one arouses the superior understanding of being eaten. Once this corpse has been eaten, the skin, flesh, and blood are all gone, leaving only tendons wrapped around bones, then one arouses the superior understanding of altered redness. If this corpse is either eaten and the limbs are separated and scattered in various places, or there is flesh, or there is no flesh, or there is little flesh remaining, then one arouses the superior understanding of dispersion. If the bones of this corpse are scattered, with hand bones in different places, foot bones in different places, knee bones in different places, thigh bones in different places, hip bones in different places, shoulder blade bones in different places, arm bones in different places, the spine
骨異處。頷輪異處。齒鬘異處。髑髏異處。見是事已起骨勝解。若復思惟如是骸骨共相連線而不分散。唯取粗相不委細取支節屈曲。如是爾時起鎖勝解。若委細取支節屈曲。爾時發起骨鎖勝勝。又有二鎖。一形骸鎖。二支節鎖。形骸鎖者。謂從血鑊脊骨乃至髑髏所住。支節鎖者。謂臂髆等骨連鎖及髀膞等骨連鎖。此中形骸鎖說名為鎖。若支節鎖說名骨鎖。復有二種取骨鎖相。一取假名彩畫木石泥等所作骨鎖相。二取真實骨鎖相。若思惟假名骨鎖相時。爾時唯名起鎖勝解。不名骨鎖。若思惟真實骨鎖相時。爾時名起骨鎖勝解。又即此外造色色相三種變壞。一自然變壞。二他所變壞。三俱品變壞。始從青瘀乃至[月*逄]脹。是自然變壞。始從食啖乃至分散。是他所變壞。若骨若鎖及以骨鎖。是俱品變壞。若能如是如實了知外不凈相。是名尋思外諸所有不凈自相。云何尋思不凈共相。謂若內身外凈色相未有變壞。若在外身不凈色相已有變壞。由在內身不凈色相平等法性相似法性發起勝解。能自了知我凈色相亦有如是同彼法性。若諸有情成就如是凈色相者。彼凈色相亦有如是同彼法性。譬如在外不凈色相。是名尋思不凈共相。云何名為尋思彼品。謂作是思。若我于彼諸凈色相不凈法性不如實知。于內于外諸凈色相發起貪慾便
【現代漢語翻譯】 現代漢語譯本 骨頭散落在不同的地方（骨異處）。下巴的輪廓散落在不同的地方（頷輪異處）。牙齒像花鬘一樣散落在不同的地方（齒鬘異處）。頭蓋骨散落在不同的地方（髑髏異處）。當看到這些情況時，就會產生對骨頭的勝解（見是事已起骨勝解）。如果進一步思維這些骸骨相互連線而不分散，只是觀察其粗略的形態，而不詳細觀察其肢體的彎曲，那麼這時就會產生對鎖鏈的勝解（若復思惟如是骸骨共相連線而不分散。唯取粗相不委細取支節屈曲。如是爾時起鎖勝解）。如果詳細觀察肢體的彎曲，那麼這時就會發起對骨鎖的更深層次的勝解（若委細取支節屈曲。爾時發起骨鎖勝勝）。 還有兩種鎖鏈：一種是形骸鎖，另一種是支節鎖（又有二鎖。一形骸鎖。二支節鎖）。形骸鎖是指從血污的脊骨到頭蓋骨所連線的部分（形骸鎖者。謂從血鑊脊骨乃至髑髏所住）。支節鎖是指手臂、肩膀等骨頭連線成的鎖鏈，以及大腿、小腿等骨頭連線成的鎖鏈（支節鎖者。謂臂髆等骨連鎖及髀膞等骨連鎖）。這裡，形骸鎖被稱為『鎖』，而支節鎖被稱為『骨鎖』（此中形骸鎖說名為鎖。若支節鎖說名骨鎖）。 又有兩種觀察骨鎖的方法：一種是觀察用假名、彩繪、木頭、石頭、泥土等製作的骨鎖形象，另一種是觀察真實的骨鎖形象（復有二種取骨鎖相。一取假名彩畫木石泥等所作骨鎖相。二取真實骨鎖相）。如果思維假名的骨鎖形象，那麼這時只能產生對鎖鏈的勝解，不能稱為骨鎖（若思惟假名骨鎖相時。爾時唯名起鎖勝解。不名骨鎖）。如果思維真實的骨鎖形象，那麼這時才能稱為發起對骨鎖的勝解（若思惟真實骨鎖相時。爾時名起骨鎖勝解）。 此外，觀察這些屍體有三種變化：一是自然變壞，二是他人所變壞，三是共同作用變壞（又即此外造*相三種變壞。一自然變壞。二他所變壞。三俱品變壞）。從青瘀到腫脹，是自然變壞（始從青瘀乃至[月逄]脹。是自然變壞）。從被食用到分散，是他人所變壞（始從食啖乃至分散。是他所變壞）。骨頭、鎖鏈以及骨鎖，是共同作用變壞（若骨若鎖及以骨鎖。是俱品變壞）。如果能夠如實地瞭解外在不凈的形象，這就是如實地尋思外在所有不凈的自相（若能如是如實了知外不凈相。是名尋思外諸所有不凈自相）。 如何尋思不凈的共相呢？（云何尋思不凈共相）如果內在身體和外在乾淨的色相還沒有變壞，而外在身體的不凈色相已經變壞，通過內在身體不凈色相的平等法性和相似法性，發起勝解，能夠自己了知我的乾淨色相也有像它們一樣的法性（謂若內身外凈色相未有變壞。若在外身不凈色相已有變壞。由在內身不凈色相平等法性相似法性發起勝解。能自了知我凈色相亦有如是同彼法性）。如果所有眾生擁有這樣的乾淨色相，那麼他們的乾淨色相也有像它們一樣的法性，就像外在的不凈色相一樣（若諸有情成就如是凈色相者。彼凈色相亦有如是同彼法性。譬如在外不凈色相。是名尋思不凈共相）。 什麼叫做尋思它們的類別呢？（云何名為尋思彼品）就是這樣思考：如果我對於那些乾淨色相的不凈法性不如實地瞭解，那麼對於內在和外在的乾淨色相就會發起貪慾（謂作是思。若我于彼諸凈色相不凈法性不如實知。于內于外諸凈色相發起貪慾便)
【English Translation】 English version Bones are scattered in different places (骨異處). The contours of the jaw are scattered in different places (頷輪異處). Teeth, like a garland, are scattered in different places (齒鬘異處). The skull is scattered in different places (髑髏異處). When these things are seen, a superior understanding of bones arises (見是事已起骨勝解). If one further contemplates these skeletons connected to each other without scattering, merely observing their rough form without detailed observation of the bending of their limbs, then at that time, a superior understanding of chains arises (若復思惟如是骸骨共相連線而不分散. 唯取粗相不委細取支節屈曲. 如是爾時起鎖勝解). If one observes the bending of the limbs in detail, then at that time, an even deeper superior understanding of bone chains arises (若委細取支節屈曲. 爾時發起骨鎖勝勝). There are also two kinds of chains: one is the form chain, and the other is the limb chain (又有二鎖. 一形骸鎖. 二支節鎖). The form chain refers to the part connected from the blood-stained spine to the skull (形骸鎖者. 謂從血鑊脊骨乃至髑髏所住). The limb chain refers to the chains formed by the connection of bones such as arms and shoulders, as well as the chains formed by the connection of bones such as thighs and calves (支節鎖者. 謂臂髆等骨連鎖及髀膞等骨連鎖). Here, the form chain is called 'chain', while the limb chain is called 'bone chain' (此中形骸鎖說名為鎖. 若支節鎖說名骨鎖). There are also two ways to observe bone chains: one is to observe the image of bone chains made of false names, paintings, wood, stone, clay, etc., and the other is to observe the real image of bone chains (復有二種取骨鎖相. 一取假名彩畫木石泥等所作骨鎖相. 二取真實骨鎖相). If one contemplates the image of a false bone chain, then at that time, only a superior understanding of the chain arises, and it cannot be called a bone chain (若思惟假名骨鎖相時. 爾時唯名起鎖勝解. 不名骨鎖). If one contemplates the real image of a bone chain, then at that time, it can be called the arising of a superior understanding of the bone chain (若思惟真實骨鎖相時. 爾時名起骨鎖勝解). In addition, there are three kinds of changes in observing these corpses: one is natural decay, the second is decay caused by others, and the third is decay caused by both (又即此外造*相三種變壞. 一自然變壞. 二他所變壞. 三俱品變壞). From cyanosis to swelling, it is natural decay (始從青瘀乃至[月逄]脹. 是自然變壞). From being eaten to being scattered, it is decay caused by others (始從食啖乃至分散. 是他所變壞). Bones, chains, and bone chains are decay caused by both (若骨若鎖及以骨鎖. 是俱品變壞). If one can truly understand the external impure image, this is truly contemplating the self-nature of all external impurities (若能如是如實了知外不凈相. 是名尋思外諸所有不凈自相). How does one contemplate the common characteristics of impurity? (云何尋思不凈共相) If the internal body and external clean appearance have not yet decayed, but the external body's impure appearance has already decayed, through the equal Dharma nature and similar Dharma nature of the internal body's impure appearance, a superior understanding arises, enabling one to know that my clean appearance also has the same Dharma nature as them (謂若內身外凈色相未有變壞. 若在外身不凈色相已有變壞. 由在內身不凈色相平等法性相似法性發起勝解. 能自了知我凈色相亦有如是同彼法性). If all sentient beings possess such a clean appearance, then their clean appearance also has the same Dharma nature as them, just like the external impure appearance (若諸有情成就如是凈色相者. 彼凈色相亦有如是同彼法性. 譬如在外不凈色相. 是名尋思不凈共相). What is called contemplating their category? (云何名為尋思彼品) It is thinking like this: If I do not truly understand the impure Dharma nature of those clean appearances, then I will develop greed for the internal and external clean appearances (謂作是思. 若我于彼諸凈色相不凈法性不如實知. 于內于外諸凈色相發起貪慾便)
為顛倒。黑品所攝。是有諍法有苦有害。有諸災患有遍燒惱。由是因緣發起當來生老病死愁嘆憂苦種種擾惱。若我于彼諸凈色相不凈法性。如實隨觀便無顛倒。白品所攝。是無諍法無苦無害。廣說乃至由此因緣能滅當來生老病死乃至擾惱。若諸黑品。我今于彼不應忍受應斷應遣。若諸白品。我今于彼未生應生。生已令住增長廣大。如是名為尋思彼品。云何名為尋思彼時。謂作是思。若內所有諸凈色相在現在世。若外所有不凈色相亦現在世。諸過去世曾凈色相。彼於過去雖有凈相。而今現在如是次第種種不凈。諸現在世我之所有似凈色相。此凈色相於現在世雖有凈相。于未來世不當不凈如今現在外不凈色。無有是處。我此色身去來今世。曾如是相當如是相現如是相。不過如是不凈法性。如是名為尋思彼時。云何名為尋思彼理。謂作是思。若內若外都無有我有情可得。或說為凈或說不凈。唯有色相唯有身形。于中假想施設言論。謂之為凈或為不凈。又如說言壽暖及與識。若棄捨身時離執持而臥無所思如木。既死沒已漸次變壞分位可知。謂青瘀等乃至骨鎖。今我此身先業煩惱之所引發。父母不凈和合所生。糜飯等食之所增長。此因此緣此由藉故。雖暫時有諸凈色相似。可了知而內身中若內若外。于常常時種種不凈皆悉充滿。
【現代漢語翻譯】 現代漢語譯本 為顛倒。黑品（不善的方面）所攝。是有諍法，有苦有害，有諸災患，有遍燒惱。由此因緣，發起當來生老病死愁嘆憂苦種種擾惱。若我于彼諸凈色相不凈法性，如實隨觀，便無顛倒。白品（善良的方面）所攝。是無諍法，無苦無害。廣說乃至由此因緣，能滅當來生老病死乃至擾惱。若諸黑品，我今于彼不應忍受，應斷應遣。若諸白品，我今于彼未生應生，生已令住，增長廣大。如是名為尋思彼品。 云何名為尋思彼時？謂作是思：若內所有諸凈色相在現在世，若外所有不凈色相亦現在世，諸過去世曾凈色相，彼於過去雖有凈相，而今現在如是次第種種不凈。諸現在世我之所有似凈色相，此凈色相於現在世雖有凈相，于未來世不當不凈，如今現在外不凈色，無有是處。我此色身去來今世，曾如是相當如是相現如是相，不過如是不凈法性。如是名為尋思彼時。 云何名為尋思彼理？謂作是思：若內若外都無有我、有情可得，或說為凈，或說不凈。唯有色相，唯有身形，于中假想施設言論，謂之為凈或為不凈。又如說言：壽、暖及與識，若棄捨身時，離執持而臥無所思如木。既死沒已，漸次變壞，分位可知，謂青瘀等乃至骨鎖。今我此身，先業煩惱之所引發，父母不凈和合所生，糜飯等食之所增長。此因此緣，此由藉故，雖暫時有諸凈色相似，可了知而內身中若內若外，于常常時種種不凈皆悉充滿。
【English Translation】 English version It is inverted. It is encompassed by the dark side (black qualities). It is a law of contention, with suffering and harm, with various calamities, and with pervasive burning afflictions. Due to this cause and condition, it initiates future birth, old age, sickness, death, sorrow, lamentation, suffering, grief, and various disturbances. If I truly observe those pure appearances as having an impure nature, then there will be no inversion. It is encompassed by the white side (white qualities). It is a law without contention, without suffering, without harm, and so on, extensively speaking, due to this cause and condition, it can extinguish future birth, old age, sickness, death, and even disturbances. If there are dark qualities, I should not tolerate them, but should cut them off and send them away. If there are white qualities, I should generate them if they have not yet arisen, and if they have arisen, I should cause them to abide, increase, and become vast. This is called contemplating those qualities. What is called contemplating that time? It means thinking like this: If all the pure appearances within exist in the present, and all the impure appearances outside also exist in the present, then the pure appearances that existed in the past, although they had pure appearances in the past, are now impure in such a sequence. The seemingly pure appearances that I possess in the present, although these pure appearances have pure appearances in the present, they should not be impure in the future, like the impure appearances outside in the present. There is no such place. This physical body of mine, in the past, present, and future, has had such appearances, such appearances appear, and such appearances are present, and it does not go beyond such an impure nature. This is called contemplating that time. What is called contemplating that principle? It means thinking like this: Whether inside or outside, there is no 'I' or sentient being to be found, which can be said to be pure or impure. There are only appearances and forms, and within them, we falsely imagine and establish language, calling them pure or impure. Furthermore, as it is said: 'Life, warmth, and consciousness,' when abandoning the body, lying down without support and without thought like wood. Once dead and gone, it gradually decays, and the stages of change can be known, such as cyanosis and so on, even to the point of bone locks. Now, this body of mine is initiated by past karma and afflictions, born from the impure union of parents, and nourished by gruel, rice, and other foods. Due to this cause and condition, and by borrowing from this, although there are temporarily similar pure appearances, it can be known that within the inner body, whether inside or outside, at all times, various impurities are completely filled.
如是名依世俗勝義及以因緣觀待道理。尋思彼理。復作是思。於此不凈若能如是善修善習善多修習能斷欲貪。如是欲貪定應當斷。如是名依作用道理尋思彼理。復作是思。如世尊說。若於不凈善修善習善多修習能斷欲貪。是至教量。我亦于內自能現見於諸不凈。如如作意思惟修習如是如是。令欲貪纏未生不生生已除遣。是現證量。比度量法亦有可得。謂作是思。云何今者作意思惟能對治法。可於能治所緣境界煩惱當生。如是名依證成道理尋思彼理。復作是思。如是之法成立法性。難思法性安住法性。謂修不凈能與欲貪作斷對治。不應思議不應分別唯應信解。如是名依法爾道理尋思彼理。是名勤修不凈觀者。尋思六事差別所緣毗缽舍那。
云何勤修慈愍觀者。尋思六事差別所緣毗缽舍那。謂依慈愍增上正法聽聞受持增上力故。由欲利益安樂意樂。于諸有情作意與樂發起勝解。是慈愍相。若能如是解了其義。如是名為于諸慈愍尋思其義。彼既如是解了義已復能思擇。此為親品此為怨品此中庸品是一切品。皆他相續之所攝故。于中發起外事勝解。又若親品名為內事。怨中庸品名為外事。如是名為于諸慈愍尋思其事。復能思擇如是三品。若無苦樂欲求樂者愿彼得樂。今於此中有饒益相名為親品。不饒益相名為怨品。俱相
【現代漢語翻譯】 現代漢語譯本： 像這樣命名是依據世俗諦、勝義諦以及因緣觀待的道理。思索這些道理，又這樣思考：對於這種不凈觀，如果能夠這樣好好地修習、善於練習、多多修習，就能斷除欲貪。像這樣，欲貪必定應當斷除。像這樣命名是依據作用的道理來思索這些道理。又這樣思考：正如世尊所說，如果對於不凈觀好好地修習、善於練習、多多修習，就能斷除欲貪。這是至教量（指佛陀的教導是真實可靠的）。我也能在內心親自現見，對於各種不凈之物，越是作意思維修習，就越能使欲貪的纏縛未生不生，已生的除遣。這是現證量（指通過自身體驗證實的真理）。比度量法（通過比較推理得出的結論）也有可以獲得的，就是這樣思考：怎樣現在作意思維能對治之法，可以在能治所緣的境界中，煩惱將要生起時就加以對治。像這樣命名是依據證成的道理來思索這些道理。又這樣思考：這樣的法成立了法性，難以思議的法性安住了法性，就是修習不凈觀能與欲貪作為斷除的對治。不應該思議，不應該分別，只應該信解。像這樣命名是依據法爾道理（事物本來的規律）來思索這些道理。這叫做勤奮修習不凈觀的人，思索六種事物的差別所緣的毗缽舍那（Vipassanā，內觀）。
怎樣是勤奮修習慈愍觀的人，思索六種事物的差別所緣的毗缽舍那？就是依靠慈愍的增上正法，聽聞受持增上的力量，由於想要利益安樂的意樂，對於各種有情眾生作意給予快樂，發起殊勝的理解。這是慈愍的相狀。如果能夠這樣理解它的意義，像這樣就叫做對於各種慈愍思索它的意義。他既然這樣理解了意義之後，又能思擇：這是親品（親近的人），這是怨品（怨恨的人），這是中庸品（不好不壞的人），這是一切品（所有的人），都是其他相續所攝的緣故，于其中發起外事的殊勝理解。又如果親品叫做內事，怨品和中庸品叫做外事。像這樣叫做對於各種慈愍思索它的事。又能思擇像這樣的三種品類，如果沒有痛苦想要快樂的人，愿他們得到快樂。現在於此中有饒益的相狀叫做親品，不饒益的相狀叫做怨品，兩者都有的相狀叫做中庸品。
【English Translation】 English version: Such naming is based on the principles of conventional truth (saṃvṛti-satya), ultimate truth (paramārtha-satya), and the reasoning of dependent origination (pratītyasamutpāda). Contemplating these principles, one further reflects: 'If one can diligently cultivate, practice well, and repeatedly engage in this contemplation of impurity (aśubha), one can sever desire and attachment (rāga). Thus, desire and attachment should definitely be severed.' Such naming is based on contemplating these principles according to the reasoning of function (kārya-hetu). One further reflects: 'As the Blessed One (Bhagavan) said, if one diligently cultivates, practices well, and repeatedly engages in the contemplation of impurity, one can sever desire and attachment.' This is the authority of the teaching (āgama-pramāṇa). I can also directly perceive within myself that, regarding various impure things, the more I intentionally think and cultivate, the more I prevent unarisen desire and attachment from arising, and eliminate those that have already arisen. This is the authority of direct experience (pratyakṣa-pramāṇa). The method of inference (anumāna-pramāṇa) is also obtainable, namely, thinking: 'How can present intentional thought counteract the opposing factors, so that afflictions (kleśa) will arise in the object of focus that can be treated?' Such naming is based on contemplating these principles according to the reasoning of proof (sādhana-hetu). One further reflects: 'Such a dharma establishes the nature of reality (dharmatā), the inconceivable nature of reality abides in the nature of reality, namely, cultivating impurity can act as a counteractive remedy to sever desire and attachment.' One should not speculate, one should not differentiate, one should only have faith and understanding. Such naming is based on contemplating these principles according to the reasoning of suchness (tathatā). This is called a diligent practitioner of the contemplation of impurity, contemplating the Vipassanā (Vipassanā, insight meditation) that focuses on the distinctions of six aspects.
How does a diligent practitioner of the contemplation of loving-kindness (mettā) contemplate the Vipassanā that focuses on the distinctions of six aspects? It is by relying on the supreme Dharma (saddharma) of loving-kindness, hearing and upholding it with increasing strength, due to the intention of benefiting and bringing happiness, directing the mind towards giving happiness to all sentient beings (sattva), and generating superior understanding. This is the characteristic of loving-kindness. If one can understand its meaning in this way, it is called contemplating the meaning of various aspects of loving-kindness. Having understood the meaning in this way, one can further discern: 'This is the category of relatives (bandhu), this is the category of enemies (ari), this is the category of neutrals (madhyastha), this is the category of all beings,' all of which are included in the continuum of others (parasantāna). Within them, one generates superior understanding of external matters. Furthermore, if the category of relatives is called internal matters, and the categories of enemies and neutrals are called external matters. This is called contemplating the matters of various aspects of loving-kindness. One can also discern these three categories: 'If those who are without suffering desire happiness, may they attain happiness.' Now, in this, the aspect of benefiting is called the category of relatives, the aspect of not benefiting is called the category of enemies, and the aspect of both is called the category of neutrals.
違相名中庸品。如是三品若無苦樂欲求樂者。略有三種欲求樂心差別可得。一者欲求欲界諸樂。二者欲求色界有喜勇悅諸樂。三者欲求離喜諸樂。如是若於欲樂匱乏。愿彼皆得無罪欲樂。若於有喜離喜諸樂有所匱乏。當知亦爾。是名尋思慈愍自相。複審思擇若諸親品若諸怨品若中庸品。我于其中皆當發起相似性心平等性心。何以故。我若作意與親品樂此未為難。于中庸品作意與樂亦未甚難。若於怨品作意與樂乃甚為難。我于怨品尚應作意願與其樂。何況親品及中庸品而不與樂。何以故。此中都無能罵所罵。能瞋所瞋。能弄所弄。能打所打。唯有音聲唯有名字。又我此身隨所生起。有色粗重四大所造。隨所住處便為如是觸所逼惱。略有二觸。謂音聲觸。及手足塊刀杖等觸。是身及觸皆是無常。能為如是不饒益者亦是無常。又復一切有情之類皆有生老病死等法。本性是苦。故我不應于本性苦諸有情上。更加其苦而不與樂。又亦不應不與怨家作善知識不攝一切有情之類以為自體。又世尊言。我不觀見如是種類有情可得。無始世來經歷生死長時流轉。不互相為或父或母兄弟姊妹。若軌範師若親教師。若余尊重似尊重者。由是因緣一切怨品無不皆是我之親品。又怨親品無有決定真實可得。何以故。親品余時轉成怨品。怨品余時轉
【現代漢語翻譯】 現代漢語譯本 違相名中庸品。如果這三種人沒有經歷過痛苦和快樂，並且想要獲得快樂，那麼大致可以發現三種想要獲得快樂的心態差異。第一種是想要獲得欲界（Kāmadhātu）的各種快樂。第二種是想要獲得伴隨喜悅和勇氣的各種快樂。第三種是想要獲得脫離喜悅的各種快樂。如果他們在欲界的快樂上有所缺乏，愿他們都能獲得沒有罪過的欲界快樂。如果他們在伴隨喜悅或脫離喜悅的快樂上有所缺乏，應當知道也是一樣。這叫做尋思慈愍的自相。 進一步審慎地思考，無論是親人、仇人還是中庸之人，我都應當對他們發起相似的心和平等的心。為什麼呢？如果我用心給親人帶來快樂，這並不難。用心給中庸之人帶來快樂，也不是很難。如果用心給仇人帶來快樂，那就非常困難了。我對仇人都應該用心願他們快樂，更何況是親人和中庸之人而不給他們快樂呢？為什麼呢？因為這裡根本沒有能罵的人和被罵的人，能嗔怒的人和被嗔怒的人，能戲弄的人和被戲弄的人，能打的人和被打的人，只有聲音和名字。而且我的這個身體，無論在哪裡產生，都是由有色的粗重四大（earth, water, fire, and wind）所造。無論住在哪裡，都會被這樣的觸覺所逼迫惱亂。大致有兩種觸覺，一種是聲音的觸覺，另一種是手足、瓦塊、刀杖等的觸覺。這個身體和這些觸覺都是無常的。能帶來這些不饒益的人也是無常的。而且一切有情眾生都有生老病死等法則，其本性是痛苦的。所以我不應該在本性痛苦的眾生身上，再增加他們的痛苦而不給他們快樂。而且也不應該不把仇人當作善知識，不攝取一切有情眾生作為自身。 而且世尊（Bhagavan）說：我沒有看到有哪一類有情眾生，從無始以來經歷生死，長時間流轉，不曾互相成為父或母、兄弟姐妹，或軌範師（Upādhyāya，戒師），或親教師（Ācārya，教授師），或其他尊重或類似尊重的人。因為這個緣故，一切仇人沒有不是我的親人的。而且仇人和親人之間沒有絕對的、真實的區分。為什麼呢？親人有時會轉變成仇人，仇人有時會轉變成親人。
【English Translation】 English version The chapter on the neutral person is called 'Vi Samjna Madhyama'. If these three types of people have not experienced suffering and pleasure, and desire to obtain pleasure, then roughly three kinds of differences in the mind that seeks pleasure can be found. The first is the desire to obtain the various pleasures of the Desire Realm (Kāmadhātu). The second is the desire to obtain the various pleasures accompanied by joy and courage. The third is the desire to obtain pleasures that are free from joy. If they lack pleasure in the Desire Realm, may they all obtain blameless pleasures of the Desire Realm. If they lack pleasures accompanied by joy or free from joy, it should be known that it is the same. This is called the self-nature of reflective compassion. Further, carefully consider that whether they are relatives, enemies, or neutral people, I should generate a similar mind and an equal mind towards them all. Why? If I intend to bring happiness to relatives, this is not difficult. Intending to bring happiness to neutral people is also not very difficult. If I intend to bring happiness to enemies, it is very difficult. I should intend to wish enemies happiness, let alone not give happiness to relatives and neutral people. Why? Because there is no one who can scold and no one who is scolded, no one who can be angry and no one who is angered, no one who can tease and no one who is teased, no one who can hit and no one who is hit, only sounds and names. Moreover, this body of mine, wherever it arises, is made of colored, coarse, heavy four great elements (earth, water, fire, and wind). Wherever it dwells, it will be oppressed and disturbed by such touch. Roughly there are two kinds of touch, one is the touch of sound, and the other is the touch of hands, feet, clods, knives, sticks, etc. This body and these touches are all impermanent. Those who can bring such unbenefit are also impermanent. Moreover, all sentient beings have the laws of birth, old age, sickness, and death, etc., and their nature is suffering. Therefore, I should not add to the suffering of sentient beings whose nature is suffering, without giving them happiness. Moreover, one should not fail to regard enemies as good advisors, nor fail to embrace all sentient beings as oneself. Moreover, the World Honored One (Bhagavan) said: 'I do not see that there is any kind of sentient being who, from beginningless time, has undergone birth and death, and has transmigrated for a long time, without having been each other's father or mother, brothers and sisters, or preceptor (Upādhyāya), or teacher (Ācārya), or other respected or similar respected persons.' Because of this reason, there are no enemies who are not my relatives. Moreover, there is no absolute or real distinction between enemies and relatives. Why? Relatives sometimes turn into enemies, and enemies sometimes turn into relatives.
成親品。是故一切無有決定。故我今者應於一切有情之類。皆當發起平等性心平等性見。及起相似利益意樂安樂意樂與樂勝解。是名尋思慈愍共相。複審思擇。我若於彼不饒益者。發生瞋恚便為顛倒。黑品所攝。是有諍法。廣說如前。我若於彼不起瞋恚便無顛倒。白品所攝。是無諍法。廣說如前。如是名為尋思慈愍黑品白品。複審思擇。諸過去世求欲得樂有情之類。彼皆過去。我當云何能與其樂。諸現在世有情之類。我今愿彼盡未來世於一切時常受快樂。是名尋思諸慈愍時。複審思擇。此中都無我及有情或求樂者或與樂者。唯有諸蘊唯有諸行。于中假想施設言論。此求樂者。此與樂者。又彼諸行業煩惱等以為因緣。如是名依觀待道理尋思慈愍。若於慈愍善修善習善多修習能斷瞋恚。如是名依作用道理尋思慈愍。如是之義有至教量。我內智見現轉可得。比度量法亦有可得。如是名依證成道理尋思慈愍。又即此法成立法性。難思法性安住法性。謂修慈愍能斷瞋恚。不應思議不應分別應生勝解。如是名依法爾道理尋思慈愍。是名勤修慈愍觀者。尋思六事差別所緣毗缽舍那。
瑜伽師地論卷第三十 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十一
彌勒菩薩說
三藏
【現代漢語翻譯】 現代漢語譯本 成親品。因此，一切事物都沒有絕對的定性。所以我現在應當對一切有情眾生，都發起平等的心、平等的見解，以及發起相似的利益意樂、安樂意樂和給予快樂的勝妙理解。這叫做尋思慈愍的共同相狀。再進一步審慎地思考，我如果對那些不能給與利益的眾生，產生嗔恨，那就是顛倒，屬於黑品所攝，是有諍論的法，詳細的解釋如前所述。我如果對他們不起嗔恨，那就沒有顛倒，屬於白品所攝，是無諍論的法，詳細的解釋如前所述。這叫做尋思慈愍的黑品和白品。再進一步審慎地思考，那些過去世想要獲得快樂的有情眾生，他們都已經過去了，我應當如何能給他們快樂呢？對於現在世的有情眾生，我今愿他們直到未來世，在一切時候都能常受快樂。這叫做尋思慈愍的時間。再進一步審慎地思考，這裡面根本沒有『我』和『有情』，也沒有『求樂者』和『與樂者』，只有諸蘊和諸行，在其中假想施設言論，說『這是求樂者』，『這是與樂者』。而且那些行業和煩惱等，是作為因緣的。這叫做依照觀待道理尋思慈愍。如果對於慈愍善於修習、善於串習、善於多次修習，就能斷除嗔恚。這叫做依照作用道理尋思慈愍。像這樣的意義，有真實的教理可以作為依據，我內在的智慧見解現在可以獲得，通過比量的方法也可以獲得。這叫做依照證成道理尋思慈愍。而且就是這個法，成立了法性，是難以思議的法性，是安住的法性，就是修習慈愍能夠斷除嗔恚。不應該思議，不應該分別，應該生起殊勝的理解。這叫做依照法爾道理尋思慈愍。這叫做勤奮修習慈愍觀的人，尋思六種差別所緣的毗缽舍那（Vipassanā，內觀）。
《瑜伽師地論》卷第三十 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第三十一
彌勒菩薩（Maitreya Bodhisattva）說
三藏
【English Translation】 English version The Chapter on Accomplishment. Therefore, everything is without fixed determination. Thus, I should now, with regard to all sentient beings, generate a mind of equality, a view of equality, and generate similar intentions of benefit, intentions of peace and happiness, and a superior understanding of giving joy. This is called contemplating the common characteristics of loving-kindness. Furthermore, carefully consider: if I generate anger towards those who are not beneficial, it would be a reversal, included in the dark category, and a law of contention, as explained in detail earlier. If I do not generate anger towards them, then there is no reversal, included in the white category, and a law without contention, as explained in detail earlier. This is called contemplating the dark and white categories of loving-kindness. Furthermore, carefully consider: those sentient beings of the past who sought to obtain happiness, they have all passed away. How can I give them happiness? As for the sentient beings of the present, I now wish that they may constantly experience happiness at all times in the future. This is called contemplating the time of loving-kindness. Furthermore, carefully consider: within this, there is no 'I' and no 'sentient being,' nor is there a 'seeker of happiness' or a 'giver of happiness.' There are only the aggregates (skandhas) and only the activities (samskaras), within which we falsely imagine and establish language, saying, 'This is the seeker of happiness,' 'This is the giver of happiness.' Moreover, those actions (karma) and afflictions (kleshas), etc., are the causes and conditions. This is called contemplating loving-kindness according to the principle of dependence. If one is skilled in cultivating loving-kindness, skilled in habituating it, and skilled in repeatedly cultivating it, one can sever anger. This is called contemplating loving-kindness according to the principle of function. Such a meaning has authentic teachings as its basis, and my inner wisdom and insight can now be obtained, and can also be obtained through the method of inference. This is called contemplating loving-kindness according to the principle of proof. Moreover, this very Dharma establishes the nature of Dharma, the inconceivable nature of Dharma, the abiding nature of Dharma, namely, cultivating loving-kindness can sever anger. One should not speculate, one should not discriminate, one should generate superior understanding. This is called contemplating loving-kindness according to the principle of suchness. This is called the diligent cultivator of loving-kindness contemplation, contemplating the Vipassanā (Vipassanā, insight meditation) of the six different objects of focus.
Yogācārabhūmi-śāstra (瑜伽師地論) Volume 30 Taishō Tripiṭaka Volume 30, No. 1579, Yogācārabhūmi-śāstra (瑜伽師地論)
Yogācārabhūmi-śāstra (瑜伽師地論) Volume 31
Said by Maitreya Bodhisattva (彌勒菩薩)
Tripiṭaka
法師玄奘奉 詔譯本地分中聲聞地第十三第三瑜伽處之二
云何勤修緣起觀者。尋思六事差別所緣毗缽舍那。謂依緣性緣起增上正法聽聞受持增上力故。能正了知如是如是諸法生故彼彼法生。如是如是諸法滅故彼彼法滅。此中都無自在作者生者化者能造諸法。亦無自性。士夫中間能轉變者轉變諸法。若能了知如是等義。是名尋思諸緣起義。複審思擇十二有支若內若外而起勝解。是名尋思諸緣起事。複審思擇無明支等前際無知后際無知。如是廣說如前分別緣起支中。是名尋思緣起自相。複審思擇如是一切緣生諸行。無不皆是本無今有有已散滅。是故前後皆是無常皆有生老病死法故其性是苦不自在故。中間士夫不可得故。性空無我。是名尋思緣起共相。複審思擇我若於彼無常苦空無我諸行如實道理。發生迷惑便為顛倒。黑品所攝。廣說如前。若不迷惑便無顛倒。白品所攝。廣說如前。是名尋思諸緣起品。複審思擇於過去世所得自體無正常性如是已住。于現在世所得自體無正常性如是今住。于未來世所得自體無正常性如是當住。是名尋思諸緣起時。複審思擇唯有諸業及異熟果。其中主宰都不可得。所謂作者及與受者。唯有於法假想建立。謂于無明緣行乃至生緣老死中。發起假相施設言論。說為作者及與受者。有如是名
【現代漢語翻譯】 現代漢語譯本： 法師玄奘奉詔翻譯的《瑜伽師地論·聲聞地》第十三品第三瑜伽處之二：
如何勤奮地修習緣起觀呢？就是尋思六種差別所緣的毗缽舍那（Vipassanā，內觀）。也就是依靠緣性、緣起和增上的正法聽聞受持的增上力，能夠正確地了知：像這樣這樣的諸法生起，所以彼彼法也生起；像這樣這樣的諸法滅去，所以彼彼法也滅去。這裡面根本沒有自在的作者、生者、化者能夠創造諸法，也沒有自性。沒有士夫（Pudgala，補特伽羅，指人）在中間能夠轉變諸法。如果能夠了知像這樣的意義，這叫做尋思諸緣起的意義。
進一步審慎地思擇十二有支（十二因緣）——無論是內在的還是外在的——而生起勝解（Adhimoksha，勝解，深刻的理解）。這叫做尋思諸緣起的事。進一步審慎地思擇無明支等等，前際無知，后際無知，像這樣廣泛地解說，如同前面分別緣起支中所說的那樣。這叫做尋思緣起的自相。
進一步審慎地思擇像這樣一切緣生諸行，沒有不是本來沒有現在才有，有了之後又會散滅的。所以前後都是無常的，都有生老病死的法則，所以它的性質是苦的，不自在的，中間的士夫（Pudgala，補特伽羅，指人）是不可得的，自性是空無我的。這叫做尋思緣起的共相。
進一步審慎地思擇，如果我對彼無常、苦、空、無我的諸行，不如實地按照道理髮生迷惑，那就是顛倒，屬於黑品所攝。廣泛地解說如同前面所說。如果不迷惑，就沒有顛倒，屬於白品所攝。廣泛地解說如同前面所說。這叫做尋思諸緣起品。
進一步審慎地思擇，我在過去世所得到的自體沒有正常的常性，像這樣已經住過。在現在世所得到的自體沒有正常的常性，像這樣現在住著。在未來世所得到的自體沒有正常的常性，像這樣將要住著。這叫做尋思諸緣起時。
進一步審慎地思擇，只有諸業以及異熟果（Vipāka，異熟果，指由業力所產生的果報），其中主宰是根本不可得的，所謂的作者以及受者，只有對於法假想建立。就是在無明緣行乃至生緣老死中，發起假相，施設言論，說為作者以及受者。有像這樣的名稱。
【English Translation】 English version: The Thirteenth Section, the Third Yoga Practice, Part Two, of the Śrāvakabhūmi (Hearer's Stage) in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), translated by the Tripiṭaka Master Xuanzang under imperial decree:
How does one diligently cultivate the contemplation of dependent origination? It involves contemplating the Vipassanā (inner insight) on the six kinds of differentiated objects. That is, relying on the increasing power of hearing, upholding, and maintaining the correct Dharma of dependent nature, dependent origination, and augmentation, one can correctly understand that when such and such dharmas arise, then such and such dharmas also arise; when such and such dharmas cease, then such and such dharmas also cease. In this, there is absolutely no independent creator, producer, or transformer capable of creating all dharmas, nor is there any inherent self-nature. There is no Pudgala (person) in between who can transform the dharmas. If one can understand such meanings, this is called contemplating the meaning of dependent origination.
Furthermore, carefully examine and contemplate the twelve links of dependent origination—whether internal or external—and generate Adhimoksha (profound understanding). This is called contemplating the events of dependent origination. Furthermore, carefully examine and contemplate the link of ignorance, etc., ignorance of the past limit, ignorance of the future limit, and explain it extensively as described in the previous analysis of the links of dependent origination. This is called contemplating the self-characteristics of dependent origination.
Furthermore, carefully examine and contemplate that all conditioned phenomena arising from dependent origination are invariably such that they were originally non-existent but now exist, and having existed, they will disperse and perish. Therefore, both before and after, they are impermanent, and because they are subject to the law of birth, aging, sickness, and death, their nature is suffering and not self-governing. Because the Pudgala (person) in between is unattainable, their nature is emptiness and non-self. This is called contemplating the common characteristics of dependent origination.
Furthermore, carefully examine and contemplate that if I am confused about these impermanent, suffering, empty, and non-self phenomena, not in accordance with the true principle, then that is delusion, which is included in the dark category. Explain it extensively as described previously. If there is no confusion, then there is no delusion, which is included in the white category. Explain it extensively as described previously. This is called contemplating the categories of dependent origination.
Furthermore, carefully examine and contemplate that the self obtained in the past life does not have a normal permanence, and thus it has resided. The self obtained in the present life does not have a normal permanence, and thus it is now residing. The self obtained in the future life does not have a normal permanence, and thus it will reside. This is called contemplating the times of dependent origination.
Furthermore, carefully examine and contemplate that there are only karmas and their Vipāka (result of karma), and that a master is fundamentally unattainable within them, the so-called agent and recipient. There is only a provisional establishment of concepts regarding the Dharma. That is, in the condition of ignorance causing activity, and so on, up to birth causing old age and death, false appearances are generated, and verbal expressions are applied, saying that there is an agent and a recipient. There is such a name.
如是種。如是姓如是飲食。如是領受。若苦若樂。如是長壽。如是久住。如是極于壽量邊際。又於此中有二種果及二種因。二種果者。一自體果。二受用境界果。二種因者。一牽引因。二生起因。自體果者。謂於今世諸異熟生六處等法。受用境界果者。謂愛非愛業增上所起六觸所生諸受。牽引因者謂於二果發起愚癡。愚癡為先生福非福及不動行。行能攝受後有之識令生有芽。謂能攝受識種子故。令其展轉攝受後有名色種子六處種子觸受種子。為令當來生支想所攝識名色六處觸受次第生故。今先攝受彼法種子。如是一切名牽引因。生起因者。謂若領受諸無明觸所生受時。由境界愛生後有愛及能攝受愛品癡品所有諸取。由此勢力由此功能潤業種子。令其能與諸異熟果。如是一切名生起因。由此二因增上力故。便為三苦之所隨逐。招集一切純大苦蘊。如是名依觀待道理。尋思緣起所有道理。複審思擇於是緣性緣起觀中。善修善習善多修習能斷愚癡。又審思擇如是道理有至教量有內現證有比度法。亦有成立法性等義。如是名依作用道理。證成道理。法爾道理。尋思緣起所有道理。是名勤修緣起觀者尋思六事差別所緣毗缽舍那。云何勤修界差別觀者。尋思六事差別所緣毗缽舍那。謂依界差別增上正法聽聞受持增上力故。能正解了
【現代漢語翻譯】 現代漢語譯本： 如是的業因導致如是的果報。如是的種族，如是的姓氏，如是的飲食，如是的領受，無論是苦還是樂，如是的壽命長短，如是的久住世間，如是達到壽命的極限。此外，這裡面包含兩種果和兩種因。兩種果是：一、自體果，二、受用境界果。兩種因是：一、牽引因，二、生起因。 自體果指的是今世由各種異熟（Vipāka）所生的六處（Saḍāyatana）等法。受用境界果指的是由喜愛或不喜愛的業所增強而產生的六觸（Saḍsparśa）所生的各種感受。 牽引因指的是對於這兩種果的產生，愚癡（Avidyā）是先導。因為愚癡，所以產生福業、非福業以及不動行。這些行為能夠攝取後有的識，使其產生有芽，也就是能夠攝取識的種子。進而使其逐漸攝取後有的名色（Nāmarūpa）種子、六處種子、觸（Sparśa）受（Vedanā）種子。爲了使未來生支（Bhavaṅga）所攝的識、名色、六處、觸、受依次產生，所以現在先攝取這些法的種子。這一切都稱為牽引因。 生起因指的是在領受由無明觸所生的感受時，由於對境界的愛而產生後有愛，以及能夠攝取愛品和癡品的所有諸取（Upādāna）。憑藉這種勢力和功能，潤澤業的種子，使其能夠產生各種異熟果。這一切都稱為生起因。 由於這兩種因的增強作用，便會被三種苦所纏繞，招集一切純粹的大苦蘊。這稱為依據觀待道理，尋思緣起（Pratītyasamutpāda）的所有道理。 進一步審慎地思擇，在這種緣性緣起觀中，善於修習、善於練習、善於多次修習，能夠斷除愚癡。又審慎地思擇這些道理，有至教量（Āgamapramāṇa），有內現證（Pratyakṣapramāṇa），有比度法（Anumāṇapramāṇa），也有成立法性等意義。這稱為依據作用道理、證成道理、法爾道理，尋思緣起的所有道理。這稱為勤修緣起觀的人，尋思六事差別所緣的毗缽舍那（Vipaśyanā）。 如何勤修界差別觀呢？尋思六事差別所緣的毗缽舍那。指的是依靠界差別增上，正法聽聞受持增上的力量，能夠正確地理解。
【English Translation】 English version: Such is the seed. Such is the lineage, such is the diet. Such is the reception, whether it be suffering or joy. Such is the longevity, such is the duration of stay. Such is the limit of the lifespan. Moreover, within this, there are two kinds of results and two kinds of causes. The two kinds of results are: one, the result of self; two, the result of the experienced realm. The two kinds of causes are: one, the attracting cause; two, the generating cause. The result of self refers to the six sense bases (Saḍāyatana) and other phenomena arising from various ripenings (Vipāka) in this life. The result of the experienced realm refers to the various feelings arising from the six contacts (Saḍsparśa) produced by the increase of karma that is liked or disliked. The attracting cause refers to ignorance (Avidyā) being the precursor to the arising of these two kinds of results. Because of ignorance, meritorious actions, non-meritorious actions, and unwavering actions arise. These actions can gather the consciousness of future existence, causing it to produce the sprout of existence, which is to say, it can gather the seed of consciousness. Furthermore, it gradually gathers the seeds of name and form (Nāmarūpa), the seeds of the six sense bases, and the seeds of contact (Sparśa) and feeling (Vedanā) for future existence. In order for the consciousness, name and form, six sense bases, contact, and feeling, which are gathered by the future life-force (Bhavaṅga), to arise in sequence, the seeds of these phenomena are first gathered. All of this is called the attracting cause. The generating cause refers to, when experiencing feelings arising from contact with ignorance, craving for future existence arises due to love for the realm, as well as all the grasping (Upādāna) that can gather the qualities of craving and ignorance. By this power and function, the seeds of karma are moistened, enabling them to produce various results of ripening. All of this is called the generating cause. Due to the increasing influence of these two causes, one is then pursued by the three kinds of suffering, accumulating all the pure mass of great suffering. This is called, according to the principle of dependent origination (Pratītyasamutpāda), contemplating all the reasons for arising. Further, upon careful consideration, in this contemplation of the nature of dependent origination, being skilled in practice, skilled in training, and skilled in repeated practice, one can cut off ignorance. Also, upon careful consideration of these reasons, there is scriptural authority (Āgamapramāṇa), there is direct personal experience (Pratyakṣapramāṇa), there is the method of inference (Anumāṇapramāṇa), and there is also the establishment of the meaning of suchness and other qualities. This is called, according to the principle of function, the principle of proof, and the principle of natural law, contemplating all the reasons for dependent origination. This is called the Vipassanā (Vipaśyanā) of one who diligently cultivates the contemplation of dependent origination, contemplating the objects of the sixfold distinction. How does one diligently cultivate the contemplation of the distinction of elements? It refers to the Vipassanā of contemplating the objects of the sixfold distinction. It means that by relying on the increase of the distinction of elements, and by the power of the increase of hearing, upholding, and maintaining the true Dharma, one can correctly understand.
一切界義。謂種姓義及種子義因義性義。是其界義。如是名為尋思界義。又正尋思地等六界內外差別發起勝解。如是名為尋思界事。又正尋思地為堅相。乃至風為輕動相。識爲了別相。空界為虛空相遍滿色相無障礙相。是名尋思諸界自相。又正尋思此一切界以要言之皆是無常乃至無我。是名尋思諸界共相。又正尋思於一合相界差別性不了知者。由界差別所合成身。發起高慢便為顛倒。黑品所攝。廣說如前。與上相違便無顛倒。白品所攝。廣說如前。如是名為尋思界品。又正尋思去來今世六界為緣得入母胎。如是名為尋思界時。又正尋思如草木等眾緣和合圍繞虛空。數名為舍。如是六界為所依故。筋骨血肉眾緣和合圍繞虛空。假想等想施設言論。數名為身。復由宿世諸業煩惱及自種子以為因緣。如是名依觀待道理尋思諸界差別道理。又正尋思若於如是界差別觀。善修善習善多修習能斷憍慢。又正尋思如是道理有至教量。有內證智。有比度法。有成立法性。難思法性。安住法性。如是名依作用道理。證成道理。法爾道理。尋思諸界差別道理。是名勤修界差別觀者。尋思六事差別所緣毗缽舍那。云何勤修阿那波那念者尋思六事差別所緣毗缽舍那。謂依入出息念增上正法聽聞受持增上力故。能正了知于入出息所緣境界。繫心了
達無忘明記是阿那波那念義。如是名為尋思其義。又正尋思入息出息在內可得。系屬身故外處攝故內外差別。如是名為尋思其事。又正尋思入息有二出息有二。若風入內名為入息若風出外名為出息。復正了知如是為長入息出息。如是為短入息出息。如是息遍一切身份。是名尋思諸息自相。又正尋思入息滅已有出息生。出息滅已有入息生。入出息轉系屬命根及有識身。此入出息及所依止皆是無常。是名尋思諸息共相。又正尋思若於如是入息出息。不住正念。為惡尋思擾亂其心便為顛倒。黑品所攝。是有諍法。廣說如前。與上相違便無顛倒。白品所攝。是無諍法。廣說如前。如是名為尋思其品。又正尋思去來今世入出息轉系屬身心。身心繫屬入息出息。如是名為尋思其時。又正尋思此中都無持入息者。持出息者。入息出息系屬於彼。唯于從因從緣所生諸行。發起假想施設言論。說有能持入出息者。如是名依觀待道理尋思其理。又正尋思若於如是入出息念。善修善習善多修習能斷尋思。又正尋思如是道理有至教量。有內證智。有比度法。有成立法性。難思法性。安住法性。不應思議。不應分別。唯應信解。如是名依作用道理。證成道理。法爾道理。尋思其理。是名勤修阿那波那念者。尋思六事差別所緣毗缽舍那。如是依止凈
【現代漢語翻譯】 現代漢語譯本： 『達無忘明記』（Dá wú wàng míng jì）是阿那波那念（Ānàbō nà niàn，即安般念，指通過覺察呼吸來修習禪定）的意義。像這樣就叫做尋思它的意義。又正確地尋思入息（rù xī，吸氣）和出息（chū xī，呼氣）在身體內部可以被感知，因為它們與身體相聯繫，並且被外部環境所包含，所以有內外之分。像這樣就叫做尋思它的事情（指入息和出息的現象）。又正確地尋思入息有兩種，出息也有兩種。風進入身體內部叫做入息，風離開身體叫做出息。進一步正確地了知，這樣是長的入息和出息，這樣是短的入息和出息，這樣氣息遍佈全身。這叫做尋思各種氣息的自相（自身特點）。又正確地尋思入息停止後有出息產生，出息停止後有入息產生。入息和出息的轉換與生命根源以及有意識的身體相聯繫。這入息、出息以及它們所依賴的身體都是無常的。這叫做尋思各種氣息的共相（共同特點）。又正確地尋思，如果對於這樣的入息和出息，不能保持正念，被邪惡的尋思擾亂內心，就會導致顛倒，屬於黑品（不善的一類），是有諍法（會引起爭論的法）。詳細的解釋如前所述。與上述情況相反，就不會有顛倒，屬於白品（善良的一類），是無諍法。詳細的解釋如前所述。像這樣就叫做尋思它的品類。 又正確地尋思過去、現在、未來三世的入息和出息的轉換與身心相聯繫，身心與入息和出息相聯繫。像這樣就叫做尋思它的時間。又正確地尋思，這裡根本沒有執持入息的人，也沒有執持出息的人。入息和出息依賴於它們自身的因緣。只是對於從因緣所生的各種現象，發起假想，施設言論，說有能執持入息和出息的人。像這樣叫做依據觀待道理（依存關係）尋思它的道理。又正確地尋思，如果對於這樣的入息出息念，善於修習，善於練習，多多修習，就能斷除尋思。又正確地尋思，這樣的道理有至教量（佛陀的教導作為依據），有內證智（通過內在證悟獲得的智慧），有比度法（通過比較推理的方法），有成立法性（成立事物本性的方法），難思法性（難以思議的事物本性），安住法性（安住於事物本性），不應該思議，不應該分別，只應該信解。像這樣叫做依據作用道理（事物的作用），證成道理（證明事物道理），法爾道理（事物本來的道理），尋思它的道理。這叫做勤奮修習阿那波那唸的人，尋思六種事情的差別所緣毗缽舍那（Vipassanā，觀禪）。像這樣依靠清凈。
【English Translation】 English version: 'Da wu wang ming ji' (Dá wú wàng míng jì) signifies the meaning of Ānāpāna-smṛti (Ānàbō nà niàn, mindfulness of breathing). Thus, it is called contemplating its meaning. Furthermore, correctly contemplating that the in-breath (rù xī) and out-breath (chū xī) can be perceived within the body, because they are connected to the body and contained by the external environment, there is a distinction between inner and outer. Thus, it is called contemplating its events (referring to the phenomena of in-breath and out-breath). Moreover, correctly contemplating that there are two types of in-breath and two types of out-breath. The wind entering the body is called in-breath, and the wind leaving the body is called out-breath. Further correctly knowing that this is a long in-breath and out-breath, and this is a short in-breath and out-breath, and that the breath pervades the entire body. This is called contemplating the self-characteristics of various breaths. Also, correctly contemplating that after the cessation of the in-breath, the out-breath arises, and after the cessation of the out-breath, the in-breath arises. The transition of in-breath and out-breath is connected to the root of life and the conscious body. These in-breath, out-breath, and what they rely on are all impermanent. This is called contemplating the common characteristics of various breaths. Furthermore, correctly contemplating that if one cannot maintain right mindfulness of such in-breath and out-breath, and the mind is disturbed by evil thoughts, it will lead to perversion, belonging to the dark side (an unwholesome category), which is contentious dharma (dharma that causes disputes). Detailed explanations are as previously stated. Contrary to the above situation, there will be no perversion, belonging to the white side (a wholesome category), which is non-contentious dharma. Detailed explanations are as previously stated. Thus, it is called contemplating its category. Moreover, correctly contemplating that the transition of in-breath and out-breath in the past, present, and future is connected to the body and mind, and the body and mind are connected to the in-breath and out-breath. Thus, it is called contemplating its time. Furthermore, correctly contemplating that there is fundamentally no one who holds the in-breath, nor anyone who holds the out-breath. The in-breath and out-breath depend on their own causes and conditions. It is only with respect to the various phenomena arising from causes and conditions that false assumptions are made, and speech is established, saying that there are those who can hold the in-breath and out-breath. Thus, it is called contemplating its reason based on the principle of interdependence. Moreover, correctly contemplating that if one is skilled in practicing, skilled in training, and frequently practices such mindfulness of in-breath and out-breath, one can eliminate thoughts. Furthermore, correctly contemplating that such a principle has the authority of the Buddha's teachings, has inner wisdom (wisdom gained through inner realization), has comparative methods (methods of comparative reasoning), has methods for establishing the nature of phenomena, the nature of phenomena that is difficult to contemplate, the nature of phenomena that abides, should not be contemplated, should not be distinguished, and should only be believed and understood. Thus, it is called contemplating its reason based on the principle of function, the principle of proving the truth, and the principle of the natural order of things. This is called a diligent practitioner of Ānāpāna-smṛti, contemplating the differentiated objects of Vipassanā (觀禪, insight meditation) in six aspects. Thus, relying on purity.
行所緣。尋思六事差別觀已。數數于內令心寂靜。數數復于如所尋思。以勝觀行審諦伺察。彼由奢摩他為依止故。令毗缽舍那速得清凈。復由毗缽舍那為依止故。令奢摩他增長廣大。若依止善巧所緣及凈惑所緣。尋思六事差別所緣毗缽舍那。于其自處我后當說。
複次此中有九種白品所攝加行。與此相違當知即是九種黑品所攝加行。云何名為白品所攝。九種加行。一相應加行。二串習加行。三無倒加行。四不緩加行。五應時加行。六解了加行。七無厭足加行。八不捨軛加行。九正加行。由此九種白品所攝加行故。能令其心速疾得定。令三摩地轉更勝進。又由此故於所應往地。及隨所應得。速疾能往能得無有稽遲。黑品所攝九種加行。不能令心速疾得定。不令三摩地轉更勝進。又由此故於所應往地及隨所應得。極大稽遲不能速疾往趣獲得。云何名為相應加行。謂若貪行者。應于不凈安住其心。若瞋行者。應于慈愍安住其心。若癡行者。應于緣起安住其心。若憍慢行者。應于界差別安住其心。若尋思行者。應于阿那波那念。安住其心。若等分行者。或薄塵行者。應隨所樂攀緣一境安住其心。勤修加行。如是名為相應加行。云何名為串習加行。謂于奢摩他毗缽舍那。已曾數習乃至少分。非於一切皆初修業。所以者何。
{ "translations": [ "現代漢語譯本：\n\n行所緣（所觀注的對象）。尋思六事差別觀之後，多次在內心使心寂靜。多次又如所尋思，以殊勝的觀行審慎地觀察。由於奢摩他（止，專注）作為依止，使毗缽舍那（觀，內觀）迅速得到清凈。又由於毗缽舍那作為依止，使奢摩他增長廣大。如果依止善巧所緣以及凈惑所緣，尋思六事差別所緣的毗缽舍那，關於它自身的地方我之後會講述。\n\n其次，這裡有九種屬於白品（善的方面）所攝的加行（修行），與此相反的就是九種屬於黑品（不善的方面）所攝的加行。什麼叫做屬於白品所攝的九種加行？一是相應加行，二是串習加行，三是無倒加行，四是不緩加行，五是應時加行，六是解了加行，七是無厭足加行，八是不捨軛加行，九是正加行。由於這九種屬於白品所攝的加行，能夠使心迅速得到禪定，使三摩地（禪定）更加殊勝精進。又由於這些加行，對於所應該前往的境界，以及隨之所應該得到的，能夠迅速前往和獲得，沒有遲延。屬於黑品所攝的九種加行，不能使心迅速得到禪定，不使三摩地更加殊勝精進。又由於這些加行，對於所應該前往的境界以及隨之所應該得到的，會極大地遲延，不能迅速前往和獲得。什麼叫做相應加行？就是如果屬於貪慾重的修行者，應該於不凈觀安住其心。如果屬於嗔恨重的修行者，應該於慈悲觀安住其心。如果屬於愚癡重的修行者，應該於緣起觀安住其心。如果屬於驕慢重的修行者，應該於界差別觀安住其心。如果屬於尋思重的修行者，應該於阿那波那念（Anapanasati，入出息念）安住其心。如果屬於等分行者，或者屬於薄塵行者，應該隨自己所喜歡地攀緣一個境界安住其心，勤奮地修行加行。這就叫做相應加行。什麼叫做串習加行？就是對於奢摩他和毗缽舍那，已經曾經多次修習，哪怕只是少部分，而不是對於一切都是初次修習。為什麼呢？" , "english_translations": [ "English version:\n\nThe object of practice. After contemplating the differences in the six aspects, repeatedly quiet the mind internally. Repeatedly, according to what has been contemplated, examine and scrutinize with superior contemplation. Because of Shamatha (calm abiding, concentration) as the support, Vipassana (insight meditation) quickly becomes purified. And because of Vipassana as the support, Shamatha increases and expands. If relying on skillful objects and objects for purifying defilements, the Vipassana that contemplates the differences in the six aspects, I will speak about its own place later.\n\nFurthermore, here there are nine kinds of practices included in the white category (wholesome aspects), and the opposite of these are known as the nine kinds of practices included in the black category (unwholesome aspects). What are the nine kinds of practices included in the white category? First, appropriate practice; second, familiar practice; third, non-reversed practice; fourth, non-slothful practice; fifth, timely practice; sixth, understanding practice; seventh, non-contentious practice; eighth, non-abandoning practice; ninth, correct practice. Because of these nine kinds of practices included in the white category, the mind can quickly attain Samadhi (meditative concentration), and the Samadhi becomes more excellent and advanced. Also, because of these practices, one can quickly go to and attain the place that should be gone to and what should be attained, without delay. The nine kinds of practices included in the black category cannot make the mind quickly attain Samadhi, nor make the Samadhi more excellent and advanced. Also, because of these practices, one will greatly delay in going to and attaining the place that should be gone to and what should be attained, and will not be able to quickly go and attain them. What is called appropriate practice? It means that if one is of a greedy disposition, one should settle the mind on impurity contemplation. If one is of an angry disposition, one should settle the mind on loving-kindness contemplation. If one is of a deluded disposition, one should settle the mind on dependent origination contemplation. If one is of an arrogant disposition, one should settle the mind on contemplation of the elements. If one is of a discursive disposition, one should settle the mind on Anapanasati (mindfulness of breathing). If one is of an equal disposition, or of a thin-dust disposition, one should settle the mind on whatever object one likes to cling to, and diligently practice. This is called appropriate practice. What is called familiar practice? It means that one has already repeatedly practiced Shamatha and Vipassana, even if only a little, and is not practicing everything for the first time. Why is that?" ] }
初修業者。雖于相應所緣境界勤修加行。而有諸蓋數數現行身心粗重。由是因緣不能令心速疾得定。如是名為串習加行。云何名為不緩加行。謂無間方便殷重方便勤修觀行。若從定出或為乞食。或為恭敬承事師長。或為看病。或為隨順修和敬業。或為所餘如是等類諸所作事。而心於彼所作事業。不全隨順不全趣向不全臨入。唯有速疾令事究竟。還復精勤宴坐寂靜修諸觀行。若有苾芻苾芻尼。鄔波索迦。剎帝利。婆羅門等。種種異眾共相會遇。雖久雜處現相語儀。而不相續安立言論。唯樂遠離勤修觀行。又能如是勇猛精進。謂我於今定當趣證。所應證得。不應慢緩。何以故。我有多種橫死因緣。所謂身中或風或熱或痰發動。或所飲食不正消化。住在身中成宿食病。或為于外蛇蝎蚰蜒百足等類諸惡毒蟲。之所蛆蠚。或復為人非人類等之所驚恐。因斯夭沒。于如是等諸橫死處。恒常思惟修無常想住不放逸。由住如是不放逸故。恒自思惟。我之壽命儻得更經七日六日五日四日三日二日一日一時半時須臾或半須臾。或經食頃。或從入息至於出息。或從出息至於入息。乃至存活經爾所時。于佛聖教精勤作意修習瑜伽。齊爾所時于佛聖教。我當決定多有所作。如是名為不緩加行。云何名為無倒加行。謂如善達修瑜伽行諸瑜伽師之所開
【現代漢語翻譯】 現代漢語譯本 對於初學者來說，即使他們努力在相應的所緣境界上進行修行，仍然會頻繁地出現各種蓋障（五蓋：貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），導致身心沉重，因此無法迅速地進入禪定。這被稱為串習加行（重複練習的努力）。 什麼是不緩加行（不懈怠的努力）呢？指的是不間斷地運用方便法門，以極大的熱情和專注力進行觀行。即使從禪定中出來，爲了乞食、恭敬承事師長、看病、隨順修和敬業等事務，或者爲了其他類似的事情，內心也不會完全沉溺於這些事務，不會完全被它們吸引，不會完全投入其中，而是迅速地完成這些事情，然後回到安靜的地方，精勤地修習各種觀行。 如果有比丘、比丘尼、鄔波索迦（近事男，在家男居士）、剎帝利（國王種姓）、婆羅門（祭司種姓）等不同身份的人聚集在一起，即使長時間相處，表面上看起來在交談，但內心不會持續地安立言論，而是喜歡遠離喧囂，精勤地修習觀行。並且能夠如此勇猛精進地想：『我現在一定要證得我應該證得的境界，不應該懈怠。』為什麼呢？因為我有多種意外死亡的因緣，比如身體內的風、熱、痰等失調，或者飲食不當導致消化不良，食物積存在體內形成疾病，或者被蛇、蝎子、蜈蚣、百足蟲等毒蟲咬傷，或者受到人和非人類的驚嚇，因此而夭折。對於這些意外死亡的可能性，要經常思維，修習無常想，安住于不放逸（不懈怠）。 由於安住于這種不放逸，經常這樣思維：『我的壽命或許還能維持七天、六天、五天、四天、三天、兩天、一天、一個時辰、半個時辰、一會兒、半會兒，或者一頓飯的時間，或者從一次吸氣到一次呼氣，或者從一次呼氣到一次吸氣，乃至還能存活這麼短的時間，我都要在佛陀的教法中精勤地用心，修習瑜伽。在這段時間裡，我一定要在佛陀的教法中多做一些事情。』這被稱為不緩加行。 什麼是無倒加行（沒有顛倒的努力）呢？指的是像那些精通瑜伽修行的瑜伽師所開示的那樣。
【English Translation】 English version For beginners, even if they diligently practice on the corresponding object of focus, various hindrances (the five hindrances: sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt) frequently arise, causing heaviness of body and mind, and thus they cannot quickly attain concentration. This is called Habitual Effort (repeated practice). What is Unhurried Effort (non-slothful effort)? It refers to continuously employing skillful means, practicing contemplation with great enthusiasm and focus. Even when emerging from meditation, for the sake of begging for food, respectfully serving teachers, caring for the sick, complying with harmonious and respectful activities, or for other similar matters, the mind will not be completely immersed in these affairs, not completely attracted to them, not completely absorbed in them, but will quickly complete these tasks and then return to a quiet place to diligently practice various contemplations. If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Kshatriyas (warrior caste), Brahmins (priest caste), and other people of different identities gathered together, even if they spend a long time together and appear to be conversing, their minds will not continuously establish idle talk, but they will prefer to stay away from the noise and diligently practice contemplation. And they can think with such courageous diligence: 'I must now attain the state that I should attain, and I should not be lazy.' Why? Because I have many causes of accidental death, such as imbalances of wind, heat, or phlegm in the body, or improper diet leading to indigestion, with food accumulating in the body and forming disease, or being bitten by poisonous insects such as snakes, scorpions, centipedes, etc., or being frightened by humans or non-humans, and thus dying prematurely. Regarding these possibilities of accidental death, one should constantly contemplate, cultivate the thought of impermanence, and abide in non-negligence (non-sloth). Because of abiding in this non-negligence, one should constantly think: 'My life may still last for seven days, six days, five days, four days, three days, two days, one day, an hour, half an hour, a moment, half a moment, or the time it takes to eat a meal, or from one inhalation to one exhalation, or from one exhalation to one inhalation, and even if I can only live for such a short time, I must diligently focus my mind on the Buddha's teachings and practice Yoga. During this time, I must definitely do more in the Buddha's teachings.' This is called Unhurried Effort. What is Undistorted Effort (effort without inversion)? It refers to what is taught by those Yoga masters who are proficient in the practice of Yoga.
悟。即如是學於法于義不顛倒取。無有我慢。亦不安住自所見取。無邪僻執。于尊教誨終不輕毀。如是名為無倒加行。云何名為應時加行。謂於時時間修習止相。於時時間修習觀相。於時時間修習舉相。於時時間修習舍相。又能如實了知其止止相止時。了知其觀觀相觀時。了知其舉舉相舉時。了知其舍舍相舍時。云何為止。謂九相心住。能令其心無相無分別。寂靜極寂靜等住寂止。純一無雜故名為止。云何止相。謂有二種。一所緣相。二因緣相。所緣相者。謂奢摩他品所知事同分影像。是名所緣相。由此所緣。令心寂靜。因緣相者。謂依奢摩他所熏習心。為令后時奢摩他定皆清凈故。修習瑜伽毗缽舍那所有加行。是名因緣相。云何止時。謂心掉舉時。或恐掉舉時。是修止時。又依毗缽舍那所熏習心。為諸尋思之所擾惱及諸事業所擾惱時。是修止時。云何為觀。謂四行三門六事差別所緣觀行。云何觀相。謂有二種。一所緣相。二因緣相。所緣相者。謂毗缽舍那品所知事同分影像。由此所緣令慧觀察。因緣相者。謂依毗缽舍那所熏習心。為令后時毗缽舍那皆清凈故。修習內心奢摩他定所有加行。云何觀時。謂心沉沒時。或恐沉沒時。是修觀時。又依奢摩他所熏習心。先應于彼所知事境如實覺了。故於爾時是修觀時。云何為
【現代漢語翻譯】 現代漢語譯本： 領悟。這就是如理如法地學習，不顛倒理解佛法和義理，沒有我慢之心，也不固執于自己的見解，沒有邪見和偏執，對於佛陀的教誨始終不輕視和譭謗。這樣就叫做『無倒加行』。 什麼叫做『應時加行』呢？就是在適當的時候修習止（Samatha）的行相，在適當的時候修習觀（Vipassana）的行相，在適當的時候修習舉（Uddhacca）的行相，在適當的時候修習舍（Upeksha）的行相。並且能夠如實地了知什麼是止、止的行相、止的時機；了知什麼是觀、觀的行相、觀的時機；了知什麼是舉、舉的行相、舉的時機；了知什麼是舍、舍的行相、舍的時機。 什麼叫做『止』呢？就是九種相的心住（Nine aspects of mind-abiding），能夠使心沒有形相、沒有分別，寂靜、非常寂靜地安住，純粹而沒有雜染，所以叫做『止』。 什麼叫做『止的行相』呢？有兩種：一是所緣相，二是因緣相。所緣相，就是指奢摩他（Samatha）品所知的、與事物相同部分的影像，這叫做所緣相。通過這個所緣，使心寂靜。因緣相，就是指依靠奢摩他（Samatha）所熏習的心，爲了使以後的奢摩他（Samatha）禪定都清凈，而修習瑜伽和毗缽舍那（Vipassana）的所有加行，這叫做因緣相。 什麼叫做『止的時機』呢？就是當心掉舉（Agitation）的時候，或者擔心會掉舉的時候，是修止的時機。還有，依靠毗缽舍那（Vipassana）所熏習的心，被各種尋思（Vitarka）所擾亂，以及被各種事務（Karma）所擾亂的時候，是修止的時機。 什麼叫做『觀』呢？就是以四行、三門、六事差別作為所緣的觀行。 什麼叫做『觀的行相』呢？有兩種：一是所緣相，二是因緣相。所緣相，就是指毗缽舍那（Vipassana）品所知的、與事物相同部分的影像，通過這個所緣，使智慧進行觀察。因緣相，就是指依靠毗缽舍那（Vipassana）所熏習的心，爲了使以後的毗缽舍那（Vipassana）都清凈，而修習內心奢摩他（Samatha）禪定的所有加行。 什麼叫做『觀的時機』呢？就是當心沉沒（Laya）的時候，或者擔心會沉沒的時候，是修觀的時機。還有，依靠奢摩他（Samatha）所熏習的心，應該首先對所知的事物境界如實覺了，所以在那個時候是修觀的時機。 什麼叫做...
【English Translation】 English version: Understanding. That is, learning in accordance with the Dharma and its meaning without distorted interpretations, without arrogance, and without clinging to one's own views. Without wrong views or biases, and never disparaging or denigrating the Buddha's teachings. This is called 'non-inverted application'. What is called 'timely application'? It means practicing the aspects of Samatha (calm abiding) at the appropriate times, practicing the aspects of Vipassana (insight) at the appropriate times, practicing the aspects of Uddhacca (excitation) at the appropriate times, and practicing the aspects of Upeksha (equanimity) at the appropriate times. Furthermore, being able to truly know what is Samatha, the aspects of Samatha, and the time for Samatha; knowing what is Vipassana, the aspects of Vipassana, and the time for Vipassana; knowing what is Uddhacca, the aspects of Uddhacca, and the time for Uddhacca; knowing what is Upeksha, the aspects of Upeksha, and the time for Upeksha. What is 'Samatha'? It refers to the nine aspects of mind-abiding (Nine aspects of mind-abiding) that can make the mind without form, without discrimination, peaceful, extremely peaceful, and abiding in stillness, pure and without impurities, hence it is called 'Samatha'. What are the 'aspects of Samatha'? There are two types: the object aspect and the causal aspect. The object aspect refers to the image of the same part of the object known by the Samatha (calm abiding) category. This is called the object aspect. Through this object, the mind is made peaceful. The causal aspect refers to the mind cultivated by Samatha (calm abiding), in order to purify all future Samatha (calm abiding) concentrations, practicing all the applications of Yoga and Vipassana (insight). This is called the causal aspect. What is the 'time for Samatha'? It is when the mind is agitated (Agitation), or when there is fear of agitation, that it is the time to practice Samatha. Also, when the mind cultivated by Vipassana (insight) is disturbed by various thoughts (Vitarka) and by various activities (Karma), it is the time to practice Samatha. What is 'Vipassana'? It is the practice of insight with the four conducts, three doors, and six aspects of differentiation as the object. What are the 'aspects of Vipassana'? There are two types: the object aspect and the causal aspect. The object aspect refers to the image of the same part of the object known by the Vipassana (insight) category. Through this object, wisdom observes. The causal aspect refers to the mind cultivated by Vipassana (insight), in order to purify all future Vipassana (insight), practicing all the applications of inner Samatha (calm abiding) concentration. What is the 'time for Vipassana'? It is when the mind is sinking (Laya), or when there is fear of sinking, that it is the time to practice Vipassana. Also, when the mind cultivated by Samatha (calm abiding) should first truly understand the realm of the object to be known, then at that time it is the time to practice Vipassana. What is...
舉。謂由隨取一種凈妙所緣境界。顯示勸導慶慰其心。云何舉相。謂由凈妙所緣境界。策勵其心。及彼隨順發勤精進。云何舉時。謂心沉下時。或恐沉下時。是修舉時。云何為舍。謂于所緣心無染污心平等性。于止觀品調柔正直任運轉性及調柔心有堪能性。令心隨與任運作用。云何舍相。謂由所緣令心上舍。及於所緣不發所有太過精進。云何舍時。謂于奢摩他毗缽舍那品所有掉舉心已解脫。是修舍時。如是名為應時加行。云何名為解了加行。謂于如是所說諸相。善取善了善取了已。欲入定時即便能入。欲住定時即便能住。欲起定時即便能起。或時棄捨諸三摩地所行影像作意思惟。諸不定地所有本性所緣境界。如是名為解了加行。云何名為無厭足加行。謂于善法無有厭足修斷無廢。于展轉上展轉勝處。多住希求。不唯獲得少小靜定便於中路而生退屈。于余所作常有進求。如是名為無厭足加行。云何名為不捨軛加行。謂於一切所受學處無穿無缺。雖見少年顏容端正可愛母邑。而不取相不取隨好。于食平等勤修覺寤。少事少業少諸散亂。于久所作久所說等。能自隨憶令他隨憶。如是等法說名不捨軛加行。由此諸法能正隨順心一境性。不捨其軛令心不散。不令其心馳流外境。不令其心內不調柔。如是名為不捨軛加行。云何名正
【現代漢語翻譯】 現代漢語譯本 舉。指的是通過選取一種清凈美妙的所緣境界，來開示、勸導、慶慰修行者的心。 什麼是舉相？指的是通過清凈美妙的所緣境界，來策勵修行者的心，以及隨順這種策勵而發起勤奮精進。 什麼是舉時？指的是當內心沉下時，或者擔心內心沉下時，是修習『舉』的時機。 什麼是舍？指的是對於所緣境，內心沒有染污，保持平等性；在止觀的修習中，內心調柔、正直，能夠任運運轉；以及調柔的內心具有堪能性，使內心能夠隨順並任運地發揮作用。 什麼是舍相？指的是通過所緣境，使內心放下執著；以及對於所緣境，不發起過於精進的努力。 什麼是舍時？指的是對於奢摩他（止，止息）和毗缽舍那（觀，觀照）的修習中，所有掉舉（心神不定）的心已經解脫，這是修習『舍』的時機。 以上這些被稱為應時加行。 什麼叫做解了加行？指的是對於以上所說的各種相狀，能夠善於領會、善於理解。在善於領會和理解之後，想要入定時，就能立即入定；想要住定時，就能立即住定；想要出定時，就能立即出定。或者有時放棄各種三摩地（Samadhi，禪定）所呈現的影像，而作意思維那些不定地（指未得禪定的狀態）的本性所緣境界。 以上這些被稱為解了加行。 什麼叫做無厭足加行？指的是對於善法沒有厭倦滿足，修習斷除煩惱沒有停止。對於越來越殊勝的境界，多加住留並希求，不因為獲得少許靜定就半途而廢。對於其他應該做的事情，常常有進取之心。 以上這些被稱為無厭足加行。 什麼叫做不捨軛加行？指的是對於一切所受持的學處（戒律），沒有穿漏和缺失。即使看到少年容顏端正可愛，或者美好的城市，也不去執取這些相狀和細微之處。對於飲食保持平等心，勤奮修習覺悟，減少事務、減少業力、減少各種散亂。對於長久以來所做的事情、所說的話等等，能夠自己隨念憶持，也能使他人隨念憶持。 以上這些法被稱為不捨軛加行。因為這些法能夠正確地隨順心一境性（專注一境），不捨棄軛（軛在此處比喻束縛煩惱），使內心不散亂，不使內心馳騁流向外境，不使內心內在不調柔。 以上這些被稱為不捨軛加行。 什麼叫做正...
【English Translation】 English version 'Upliftment' refers to revealing, encouraging, and gladdening the mind by taking a pure and wonderful object of focus. What is the 'aspect of upliftment'? It refers to stimulating the mind with a pure and wonderful object of focus, and diligently striving in accordance with that stimulation. What is the 'time for upliftment'? It is when the mind is sinking down, or when there is fear of the mind sinking down, that is the time to cultivate upliftment. What is 'letting go'? It refers to the mind having no defilement towards the object of focus, having equanimity; in the practice of Shamatha (calm abiding) and Vipashyana (insight), the mind is gentle, upright, and able to operate effortlessly; and the gentle mind has the capacity to allow the mind to follow and operate effortlessly. What is the 'aspect of letting go'? It refers to letting go of attachment to the object of focus, and not exerting excessive effort towards the object of focus. What is the 'time for letting go'? It is when the mind has been liberated from all agitation in the practice of Shamatha (Shamatha, calming) and Vipashyana (Vipashyana, insight), that is the time to cultivate letting go. These are called 'timely application'. What is called 'understanding application'? It refers to being able to skillfully grasp and understand the various aspects mentioned above. After skillfully grasping and understanding, one can immediately enter Samadhi (Samadhi, meditative absorption) when desiring to enter, immediately abide in Samadhi when desiring to abide, and immediately arise from Samadhi when desiring to arise. Or sometimes, abandoning the images that arise in various Samadhis, one contemplates the nature of the objects of focus in the non-Samadhi states (referring to states where Samadhi has not been attained). These are called 'understanding application'. What is called 'application without satisfaction'? It refers to having no weariness or satisfaction with good Dharmas, and not ceasing the practice of cutting off afflictions. One dwells and aspires to increasingly superior states, and does not become discouraged midway upon obtaining only a small amount of calm abiding. One always seeks further progress in other endeavors. These are called 'application without satisfaction'. What is called 'application without abandoning the yoke'? It refers to having no breaches or deficiencies in all the precepts one has undertaken. Even when seeing a young person with a beautiful and pleasing appearance, or a beautiful city, one does not grasp at these appearances and details. One maintains equanimity towards food, diligently cultivates wakefulness, reduces affairs, reduces karma, and reduces various distractions. One is able to recall and remember what has been done and said for a long time, and is also able to help others recall and remember. These Dharmas are called 'application without abandoning the yoke'. Because these Dharmas can correctly accord with one-pointedness of mind (focus on one object), not abandoning the yoke (the yoke here is a metaphor for the bondage of afflictions), preventing the mind from being scattered, preventing the mind from rushing towards external objects, and preventing the mind from being internally untamed. These are called 'application without abandoning the yoke'. What is called right...
加行。謂于所緣數起勝解。數正除遣是名正加行。如有勤修不凈觀者。數正除遣于諸不凈。作意思惟諸不凈相。由隨相行毗缽舍那而起作意。于所緣境數數除遣數數現前。其正除遣復有五種。一內攝其心故。二不念作意故。三于余作意故。四對治作意故。五無相界作意故。當知此中由九相心住。毗缽舍那而為上首。故名內攝其心。由於最初背一切相無亂安住。故名不念作意。由緣余定地境思惟余定地。故名于余作意。由思惟不凈對治于凈。乃至思惟阿那波那唸對治尋思。思惟虛空界對治諸色。故名對治作意。由於一切相不作意思惟。于無相界作意思惟。故名無相界作意。雖遍安立一切所緣。正除遣相總有五種。然此義中正意。唯取內攝其心不念作意。初修業者始修業時。最初全不于所緣境繫縛其心。或於不凈或復余處唯作是念。我心云何得無散亂無相無分別。寂靜極寂靜。無轉無動無所希望。離諸作用於內適悅。如是精勤于所生起一切外相。無所思惟不念作意。即由如是不念作意除遣所緣彼于其中修習瑜伽攝受適悅。復行有相有分別不凈等境云何而行謂由隨相行。隨尋思行。隨伺察行。毗缽舍那行。彼境界而非一向精勤修習毗缽舍那還舍觀相復于所緣思惟止行。由是因緣彼于爾時。于所緣境。不捨不取。由於所緣止行
轉故。不名為舍。即于所緣不作相故。無分別故。不名為取。即由如是內攝其心除遣所緣。又于其中不取觀相故於緣無亂。取止行故。而復緣于所知事相。若於所緣唯數勝解不數除遣。即不令彼所有勝解後後明凈究竟而轉。不能往趣乃至現觀所知境事。由數勝解數除遣故。後後勝解展轉明凈究竟而轉。亦能往趣乃至現觀所知境事。譬如世間畫師弟子初習畫業。先從師所受所學樣。諦觀諦觀作彼形相。作已作已尋即除毀。既除毀已尋復更作。如如除毀數數更作。如是如是後後形相轉明轉凈究竟顯現。如是正學經歷多時。世共推許為大畫師或墮師數。若不數除所作形相。即于其上數數重畫。便於形相永無明凈究竟顯期。此中道理當知亦爾。若於此境起勝解已。定於此境復正除遣。非於此境正除遣。已定於此境復起勝解。于狹小境起勝解已。即于狹小而正除遣。廣大無量當知亦爾。于狹小境正除遣已。或於狹小復起勝解。或於廣大復起勝解。或於無量復起勝解。于其廣大及於無量當知亦爾。若諸色法所有相貌影像顯現。當知是粗變化相似。諸無色法假名為先。如所領受增上力故影像顯現。如是一切名正加行。如是九種白品加行。于奢摩他毗缽舍那當知隨順。與是相違九種加行。于奢摩他毗缽舍那當知違逆。如是黑品白品差別
【現代漢語翻譯】 現代漢語譯本 因此，不應稱之為『舍』（Śamatha，止），因為對於所緣境不執著于相，沒有分別。因此，不應稱之為『取』（Vipaśyanā，觀），因為這樣可以內攝其心，去除所緣。並且在其中不取觀想之相，因此對於所緣境沒有散亂，採取止的修行方式。然而，仍然緣于所知的事物之相。如果對於所緣境只是反覆地進行勝解（adhimoksha，勝解），而不反覆地去除，那麼就不會使他對該事物的所有勝解越來越明凈，最終達到究竟，也不能趨向于乃至現觀所知的境界。由於反覆地進行勝解，又反覆地去除，所以後來的勝解會逐漸變得明凈，最終達到究竟，也能趨向于乃至現觀所知的境界。 譬如世間的畫師弟子，最初學習繪畫時，先從老師那裡接受所學習的樣本，仔細地觀察，仔細地觀察，畫出那個形狀。畫完之後，立即將其去除毀壞。去除毀壞之後，又立即重新再畫。像這樣，反覆地去除毀壞，反覆地重新繪畫，這樣一來，後來的形狀就會越來越明亮，越來越乾淨，最終顯現出來。像這樣，認真學習，經歷很長時間，世人都會推許他為大畫師，或者可以列入老師的行列。如果不反覆地去除所畫的形狀，只是在其上反覆地重畫，那麼對於這個形狀，永遠不會有明亮乾淨，最終顯現的時期。這裡的道理應當知道也是如此。如果對於某個境界生起勝解之後，一定要對於這個境界進行去除，而不是對於這個境界進行去除之後，再對於這個境界生起勝解。對於狹小的境界生起勝解之後，就對於狹小的境界進行去除，廣大無量的境界也應當知道是這樣。對於狹小的境界進行去除之後，或者對於狹小的境界再生起勝解，或者對於廣大的境界再生起勝解，或者對於無量的境界再生起勝解。對於廣大的境界以及無量的境界，也應當知道是這樣。 如果各種色法（rūpa，色）的所有相貌、影像顯現，應當知道這是粗略的變化相似。各種無色法（arūpa，無色）以假名為先，由於所領受的增上力的緣故，影像顯現。像這樣的一切都稱為正加行。像這樣的九種白品加行，對於奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）應當知道是隨順的。與此相反的九種加行，對於奢摩他和毗缽舍那應當知道是違逆的。這就是黑品和白品的差別。
【English Translation】 English version Therefore, it should not be called 'abandoning' (Śamatha), because one does not cling to the characteristics of the object of focus, and there is no discrimination. Therefore, it should not be called 'grasping' (Vipaśyanā), because in this way, one can internally gather the mind and remove the object of focus. Moreover, one does not grasp the characteristics of observation within it, so there is no distraction regarding the object of focus, and one adopts the practice of cessation. However, one still focuses on the characteristics of knowable things. If one only repeatedly engages in adhimoksha (conviction) regarding the object of focus without repeatedly removing it, then it will not cause one's conviction regarding that thing to become increasingly clear and ultimately reach completion, nor can one move towards and even directly perceive the knowable realm. Because one repeatedly engages in conviction and repeatedly removes it, the subsequent conviction will gradually become clear, ultimately reaching completion, and one can also move towards and even directly perceive the knowable realm. For example, a painting apprentice in the world, when first learning to paint, first receives the learned sample from the teacher, carefully observes it, and paints that shape. After painting it, immediately removes and destroys it. After removing and destroying it, immediately paints it again. Like this, repeatedly removing and destroying, repeatedly repainting, in this way, the subsequent shapes will become increasingly bright, increasingly clean, and ultimately manifest. Like this, diligently learning and experiencing for a long time, the world will acknowledge him as a great painter, or he can be included among the teachers. If one does not repeatedly remove the painted shape, but only repeatedly repaints on it, then for this shape, there will never be a time of brightness, cleanliness, and ultimate manifestation. The principle here should also be understood in this way. If one generates conviction regarding a certain realm, one must remove that realm, rather than removing that realm and then generating conviction regarding that realm. After generating conviction regarding a narrow realm, one removes the narrow realm, and the vast and immeasurable realms should also be understood in this way. After removing the narrow realm, one may generate conviction regarding the narrow realm again, or generate conviction regarding the vast realm, or generate conviction regarding the immeasurable realm. The same should be understood for the vast realm and the immeasurable realm. If all the appearances and images of various rūpa (forms) manifest, it should be known that this is a rough transformation similarity. Various arūpa (formless) phenomena take nominal designation as primary, and images manifest due to the increasing power of what is received. All of this is called right effort. These nine types of white qualities of effort should be known to be in accordance with Śamatha (calm abiding) and Vipaśyanā (insight). The nine types of effort that are contrary to this should be known to be in opposition to Śamatha and Vipaśyanā. This is the difference between the dark qualities and the white qualities.
建立加行有十八種。如是名為心一境性。
云何凈障。謂即如是正修加行諸瑜伽師。由四因緣能令其心凈除諸障。何等為四。一遍知自性故。二遍知因緣故。三遍知過患故。四修習對治故。云何遍知諸障自性。謂能遍知障有四種。一怯弱障。二蓋覆障。三尋思障。四自舉障。怯弱障者。謂于出離及於遠離勤修行時所有染污思慕不樂希望憂惱。蓋覆障者。謂貪慾等五蓋。尋思障者。謂欲尋思等染污尋思。自舉障者。謂于少分下劣智見。安隱住中而自高舉。謂我能得余則不爾。乃至廣說如前。應知是名遍知諸障自性。云何遍知諸障因緣。謂能遍知。初怯弱障有六因緣。一由先業增上力故。或由疾病所擾惱故。其身羸劣。二太過加行。三不修加行。四初修加行。五煩惱熾盛。六于遠離猶未串習。遍知蓋覆尋思自舉障因緣者。謂于隨順蓋覆尋思及自舉障處所法中。非理作意多分串習。是名蓋覆尋思自舉障之因緣。若不作意思惟不凈。而於凈相作意思惟。是名此中非理作意。若不作意思惟慈愍而於瞋相作意思惟。是名此中非理作意。若不作意思惟明相。而於闇相作意思惟。是名此中非理作意。若不作意思惟奢摩他相。而於親屬國土不死昔所。曾更歡娛戲笑承奉等事諸惡尋思。作意思惟。是名此中非理作意。若不作意思惟緣
【現代漢語翻譯】 現代漢語譯本：建立加行有十八種，這樣就叫做『心一境性』（專注一境的心）。
什麼叫做『凈障』（清除障礙）？就是說，那些如理如法地修習加行的瑜伽師，通過四種因緣能夠使他們的心清凈，去除各種障礙。是哪四種呢？一是遍知自性（全面瞭解障礙的本質），二是遍知因緣（全面瞭解障礙的起因），三是遍知過患（全面瞭解障礙的過患），四是修習對治（修習對治障礙的方法）。
什麼叫做『遍知諸障自性』（全面瞭解各種障礙的本質）？就是能夠全面瞭解障礙有四種：一是怯弱障（膽怯軟弱的障礙），二是蓋覆障（覆蓋矇蔽的障礙），三是尋思障（胡思亂想的障礙），四是自舉障（自高自大的障礙）。怯弱障，是指在出離和遠離塵世，勤奮修行的時候，所有染污的思慕、不快樂、希望、憂愁和煩惱。蓋覆障，是指貪慾等五蓋（貪慾、嗔恚、睡眠、掉悔、疑）。尋思障，是指欲尋思等染污的尋思（與慾望相關的思緒）。自舉障，是指對於少分下劣的智見，安穩地停留在其中而自高自大，認為『我能得到，別人不能』，乃至廣說，如前文所說，應當知道這就是『遍知諸障自性』。
什麼叫做『遍知諸障因緣』（全面瞭解各種障礙的起因）？就是能夠全面瞭解，最初的怯弱障有六種因緣：一是由先前的業力增強所導致，或者由於疾病的困擾，身體虛弱。二是太過加行（修行過度）。三是不修加行（不進行修行）。四是初修加行（剛開始修行）。五是煩惱熾盛（煩惱強烈）。六是對於遠離塵世還沒有習慣。遍知蓋覆障、尋思障和自舉障的因緣，是指對於隨順蓋覆障、尋思障和自舉障的處所和法中，不如理作意（不如法地思考）並且多次串習（反覆練習）。這就是蓋覆障、尋思障和自舉障的因緣。如果不作意思惟不凈（不思考不凈之物），而於凈相作意思惟（反而思考清凈之物），這就是此中的不如理作意。如果不作意思惟慈愍（不思考慈悲），而於瞋相作意思惟（反而思考嗔恨），這就是此中的不如理作意。如果不作意思惟明相（不思考光明之相），而於闇相作意思惟（反而思考黑暗之相），這就是此中的不如理作意。如果不作意思惟奢摩他相（不思考止息之相），而於親屬、國土、不死、昔所曾更歡娛戲笑承奉等事諸惡尋思，作意思惟（反而思考與親屬、國家、死亡、過去經歷的歡樂、嬉笑、奉承等相關的各種邪惡思緒），這就是此中的不如理作意。如果不作意思惟緣（不思考緣）。
【English Translation】 English version: Establishing the preliminary practices involves eighteen aspects. This is called 'one-pointedness of mind' (心一境性).
What is 'purifying obscurations' (凈障)? It refers to those Yogis who properly practice the preliminary practices, who, through four causes, are able to purify their minds and remove all obscurations. What are these four? First, knowing the nature of the obscurations completely (遍知自性). Second, knowing the causes and conditions completely (遍知因緣). Third, knowing the faults completely (遍知過患). Fourth, practicing the antidotes (修習對治).
What is 'knowing the nature of the obscurations completely' (遍知諸障自性)? It means being able to completely know that there are four types of obscurations: First, the obscuration of timidity (怯弱障). Second, the obscuration of covering (蓋覆障). Third, the obscuration of discursive thoughts (尋思障). Fourth, the obscuration of self-elevation (自舉障). The obscuration of timidity refers to all defiled longing, unhappiness, hope, worry, and distress that arise when diligently practicing renunciation and seclusion. The obscuration of covering refers to the five coverings such as greed (貪慾等五蓋). The obscuration of discursive thoughts refers to defiled discursive thoughts such as thoughts of desire (欲尋思). The obscuration of self-elevation refers to being content with a small amount of inferior wisdom and views, and becoming arrogant, thinking, 'I can attain it, but others cannot,' and so on, as explained earlier. It should be known that this is 'knowing the nature of the obscurations completely'.
What is 'knowing the causes and conditions of the obscurations completely' (遍知諸障因緣)? It means being able to completely know that the initial obscuration of timidity has six causes and conditions: First, it is due to the increased power of previous karma, or due to being disturbed by illness, making the body weak. Second, excessive practice (太過加行). Third, not practicing (不修加行). Fourth, beginning to practice (初修加行). Fifth, intense afflictions (煩惱熾盛). Sixth, not yet being accustomed to seclusion. Knowing the causes and conditions of the obscurations of covering, discursive thoughts, and self-elevation means engaging in improper attention (不如理作意) and repeatedly practicing in places and with dharmas that are conducive to the obscurations of covering, discursive thoughts, and self-elevation. This is the cause and condition of the obscurations of covering, discursive thoughts, and self-elevation. If one does not contemplate impurity (不作意思惟不凈), but instead contemplates purity (而於凈相作意思惟), this is improper attention in this context. If one does not contemplate loving-kindness (不作意思惟慈愍), but instead contemplates anger (而於瞋相作意思惟), this is improper attention in this context. If one does not contemplate the aspect of light (不作意思惟明相), but instead contemplates the aspect of darkness (而於闇相作意思惟), this is improper attention in this context. If one does not contemplate the aspect of tranquility (奢摩他相), but instead contemplates evil thoughts related to relatives, country, death, past experiences of joy, laughter, service, and so on (而於親屬國土不死昔所曾更歡娛戲笑承奉等事諸惡尋思，作意思惟), this is improper attention in this context. If one does not contemplate the condition (緣).
性緣起。而於三世諸行計我我所。不如理想作意思惟。是名此中非理作意。云何遍知諸障過患。謂遍了知此障有故於其四種未證不證已證退失。敗壞瑜伽所有加行。有染污住有苦惱住自毀毀他。身壞命終生諸惡趣。是名遍知諸障過患。云何名為修習對治。謂諸怯弱總用隨念以為對治。由隨唸作意慶悅其心。令諸怯弱已生除遣未生不生其身羸劣。太過加行。初修加行用於精進平等通達以為對治。不修加行。用恭敬聽聞勤加請問以為對治。煩惱熾盛。用不凈等所緣加行以為對治。若未串習。即用如是思擇方便以為對治。謂我昔于遠離不串習故。今于修習遠離生起怯弱。我若於今不習遠離。于當來世定復如是。故我今者應正思擇于其遠離舍不喜樂修習喜樂。余蓋覆等非理作意。用彼相違如理作意以為對治。應知是名修習對治。又遍了知諸障自性是能障礙。是能染污。是黑品攝。是應遠離。能遍了知如是諸障遠離因緣。方可遠離故。應尋求諸障因緣能遍了知于應遠離。不遠離者有何過患。故應尋求諸障過患。既遠離已更復尋思如是諸障。云何來世當得不生。故應尋求修習對治。由是因緣能令其心凈除諸障。
當知此中由隨順教有眾多故。毗缽舍那亦有眾多。毗缽舍那有眾多故。令奢摩他亦有眾多。又復即此毗缽舍那由所
【現代漢語翻譯】 現代漢語譯本： 什麼是性緣起？對於過去、現在、未來三世的諸行，執計為『我』和『我所』（屬於我的）。不如理地作意思維，這就是這裡所說的非理作意。 如何才能遍知諸障的過患？就是完全瞭解因為有這些障礙，導致四種未證得的不能證得，已經證得的會退失。敗壞瑜伽的所有加行，有染污的安住，有苦惱的安住，自毀毀他，身壞命終後會生到各種惡趣。這就是遍知諸障的過患。 什麼叫做修習對治？對於各種怯弱，總的來說用隨唸作為對治。通過隨唸作意使內心感到喜悅，從而使已經生起的怯弱得以消除，未生起的不再生起。對於身體羸弱，太過加行，初修加行時，用精進、平等通達作為對治。不修加行時，用恭敬聽聞、勤加請問作為對治。煩惱熾盛時，用不凈等所緣加行作為對治。如果尚未串習，就用這樣的思擇方便作為對治。也就是說，我過去因為遠離而不串習，所以現在在修習遠離時生起怯弱。如果我現在不習於遠離，那麼在未來世必定還會這樣。所以我現在應當正確地思擇，對於遠離，捨棄不喜樂，修習喜樂。對於其他的蓋覆等非理作意，用與它們相反的如理作意作為對治。應當知道，這叫做修習對治。 此外，完全瞭解諸障的自性是能夠障礙，是能夠染污，是屬於黑品，是應當遠離的。能夠完全瞭解這些障礙的遠離因緣，才能遠離它們。所以，應當尋求諸障的因緣，能夠完全瞭解對於應當遠離的，不遠離會有什麼過患。所以，應當尋求諸障的過患。已經遠離之後，更進一步地思索，這些障礙在未來世如何才能不生起。所以，應當尋求修習對治。因為這些因緣，能夠使內心清凈，去除各種障礙。 應當知道，這裡因為隨順教法有很多，所以毗缽舍那（Vipashyana，觀）也有很多。毗缽舍那有很多，所以奢摩他（Shamatha，止）也有很多。而且，就是這個毗缽舍那，由於所...
【English Translation】 English version: What is dependent arising by nature? Regarding the aggregates of the three times (past, present, and future) as 'I' and 'mine' (belonging to me). Thinking improperly, this is called irrational attention in this context. How can one fully know the faults of the obstacles? It means fully understanding that because of these obstacles, the four types of unattained cannot be attained, and what has been attained will be lost. It ruins all the practices of yoga, has defiled abiding, has afflicted abiding, destroys oneself and others, and after the body breaks and life ends, one will be born into various evil destinies. This is fully knowing the faults of the obstacles. What is called cultivating antidotes? For various weaknesses, generally use mindfulness as an antidote. Through mindful attention, the mind feels joyful, thereby eliminating the weaknesses that have arisen and preventing those that have not arisen from arising. For a weak body, excessive practice, and initial practice, use diligence, equal understanding as an antidote. When not practicing, use respectful listening and diligent questioning as an antidote. When afflictions are intense, use impure objects of attention as an antidote. If not yet familiar, use such methods of discernment as an antidote. That is, I used to be weak in practicing detachment because I was far away from it and not familiar with it. If I do not practice detachment now, I will surely be like this in the future. Therefore, I should now correctly contemplate, for detachment, abandon dislike and cultivate joy. For other coverings and irrational attention, use rational attention that is contrary to them as an antidote. It should be known that this is called cultivating antidotes. Furthermore, fully understanding the nature of the obstacles is that they can obstruct, they can defile, they belong to the dark side, and they should be avoided. Being able to fully understand the causes and conditions for abandoning these obstacles, one can abandon them. Therefore, one should seek the causes and conditions of the obstacles, and be able to fully understand what faults there are in not abandoning what should be abandoned. Therefore, one should seek the faults of the obstacles. After abandoning them, further contemplate how these obstacles will not arise in the future. Therefore, one should seek to cultivate antidotes. Because of these causes and conditions, the mind can be purified and various obstacles can be removed. It should be known that here, because there are many teachings that are in accordance with the Dharma, there are also many Vipashyana (Vipashyana, insight). Because there are many Vipashyana, there are also many Shamatha (Shamatha, calm abiding). Moreover, this Vipashyana, due to what...
知境無邊際故。當知其量亦無邊際。謂由三門及六種事。一一無邊品類差別悟入道理。正修行者如如毗缽舍那串習清凈增上力故。增長廣大如是如是能生身心所有輕安。奢摩他品當知亦得增長廣大如如身心獲得輕安。如是如是于其所緣心一境性轉得增長。如如於緣心一境性轉復增長。如是如是轉復獲得身心輕安。心一境性身心輕安。如是二法展轉相依展轉相屬。身心輕安心一境性。如是二法若得轉依方乃究竟。得轉依故於所知事現量智生。問齊何當言究竟獲得不凈觀耶乃至齊何當言究竟獲得阿那波那念耶。答以要言之。修觀行者于不凈觀正加行中。親近修習。多修習故。若行若住雖有種種境界現前。雖復觀察所有眾相。而住自性不由加行。多分不凈行相顯現非諸凈相。由於不凈善修習故於能隨順貪慾纏處法。心不趣入心不愛樂心不信解。安住于舍深生厭逆。當於爾時修觀行者應自了知。我今已得不凈觀。我今已得所修果。齊此名為于不凈觀已得究竟。與此相違當知名為未得究竟。如不凈觀如是。慈愍緣性緣起界差別阿那波那唸唸。當知亦爾。于中差別者。謂多分慈心行相顯現非瞋恚相於能隨順瞋恚纏處法。心不趣入乃至廣說。多分無常苦空無我行相顯現。非彼常樂身見俱行愚癡行相。于能隨順愚癡纏處法。心不趣入乃
【現代漢語翻譯】 現代漢語譯本 知境沒有邊際的緣故，應當知道它的量也是沒有邊際的。這是說通過三種門徑和六種事由，一一領悟無邊品類的差別道理。如理修行的修行者，由於毗缽舍那（Vipassanā，觀）串習的清凈增上力量，增長廣大，這樣就能生出身心所有的輕安。奢摩他（Śamatha，止）的品類也應當知道得到增長廣大，這樣身心獲得輕安。這樣對於所緣境，心一境性就轉得增長。這樣對於所緣境心一境性轉復增長，這樣就轉復獲得身心輕安。心一境性與身心輕安，這兩種法輾轉相依，輾轉相屬。身心輕安與心一境性，這兩種法如果得到轉依才能究竟。得到轉依的緣故，對於所知的事物，現量智產生。問：到什麼程度才能說究竟獲得了不凈觀呢？乃至到什麼程度才能說究竟獲得了阿那波那念（Ānāpānasmṛti，安般念）呢？答：總而言之，修觀行的修行者，在不凈觀的正加行中，親近修習，多多修習的緣故，如果行走或居住時，雖有種種境界現前，雖又觀察所有的眾相，而住于自性不由加行，大部分不凈的行相顯現，不是各種清凈的行相。由於對於不凈善於修習的緣故，對於能夠隨順貪慾纏縛之處的法，心不趣入，心不愛樂，心不信解，安住于舍，深生厭逆。當在爾時，修觀行的修行者應當自己了知，我現在已經得到了不凈觀，我現在已經得到了所修的果。到此名為對於不凈觀已經得到究竟。與此相反，應當知道名為未得究竟。如不凈觀這樣，慈愍緣性、緣起界差別、阿那波那念，應當知道也是這樣。其中差別是，大部分慈心的行相顯現，不是瞋恚的行相，對於能夠隨順瞋恚纏縛之處的法，心不趣入，乃至廣說。大部分無常、苦、空、無我的行相顯現，不是那些常樂我見俱行的愚癡行相，對於能夠隨順愚癡纏縛之處的法，心不趣入乃至廣說。
【English Translation】 English version Because the realm of knowledge is boundless, it should be known that its measure is also boundless. This means that through the three doors and six kinds of matters, one by one, the reasons for realizing the differences in boundless categories are understood. The practitioner who practices correctly, due to the pure and increasing power of Vipassanā (觀, insight meditation), grows and expands, and thus can generate lightness and ease in body and mind. The category of Śamatha (止, calming meditation) should also be known to increase and expand, so that the body and mind obtain lightness and ease. Thus, for the object of focus, the one-pointedness of mind turns to increase. As the one-pointedness of mind for the object of focus increases again, lightness and ease of body and mind are obtained again. One-pointedness of mind and lightness and ease of body and mind, these two dharmas depend on each other and belong to each other. Lightness and ease of body and mind and one-pointedness of mind, these two dharmas can only be perfected when transformation is attained. Because of attaining transformation, direct knowledge arises for the things to be known. Question: To what extent can it be said that one has ultimately attained the impurity contemplation? And to what extent can it be said that one has ultimately attained Ānāpānasmṛti (安般念, mindfulness of breathing)? Answer: In short, the practitioner of contemplation, in the correct application of impurity contemplation, closely practices and cultivates. Because of much practice, whether walking or dwelling, although various realms appear before them, and although they observe all the characteristics, they dwell in their own nature without application. Mostly, the characteristics of impurity appear, not the various characteristics of purity. Because of good practice in impurity, the mind does not approach, does not love, and does not believe in the dharmas that can accord with the entanglement of greed. Dwelling in equanimity, deep aversion arises. At that time, the practitioner of contemplation should know for themselves, 'I have now attained the impurity contemplation, I have now attained the fruit of my practice.' This is called having attained the ultimate in impurity contemplation. Contrary to this, it should be known as not having attained the ultimate. Just like impurity contemplation, the nature of loving-kindness, the differences in the realm of dependent origination, and Ānāpānasmṛti should also be known to be the same. The difference among them is that mostly the characteristics of loving-kindness appear, not the characteristics of anger. The mind does not approach the dharmas that can accord with the entanglement of anger, and so on. Mostly, the characteristics of impermanence, suffering, emptiness, and non-self appear, not those characteristics of ignorance that accompany the view of permanence, pleasure, and self. The mind does not approach the dharmas that can accord with the entanglement of ignorance, and so on.
至廣說。多分種種界性非一界性。身聚差別相想顯現非身聚想。于能隨順憍慢纏處法。心不趣入乃至廣說。多分內寂靜想奢摩他想顯現非戲論想。于能隨順尋思纏處法。心不趣入乃至廣說。問齊何當言奢摩他毗缽舍那二種和合平等俱轉。由此說名雙運轉道。答若有獲得九相心住中第九相心住。謂三摩呬多。彼用如是圓滿三摩地為所依止。於法觀中修增上慧。彼于爾時由法觀故任運轉道。無功用轉不由加行。毗缽舍那清凈鮮白。隨奢摩他調柔攝受。如奢摩他道攝受而轉。齊此名為奢摩他毗缽舍那二種和合平等俱轉。由此名為奢摩他毗缽舍那雙運轉道。中嗢柁南曰。
相尋思伺察 隨行有三門 義事相品時 理六事差別 初相應加行 次串習無緩 無顛倒應時 解了無厭足 不棄捨善軛 最後正加行 是九應當知 有二品差別 知自性因緣 見彼諸過患 正修習對治 令障得清凈
云何修作意。謂初修業者始修業時。于如是所安立普遍相中。由一境性及凈諸障。離邪加行學正加行。彼應最初作如是念。我今為證心一境性及斷喜樂。當勤修習四種作意。何等為四。一調練心作意。二滋潤心作意。三生輕安作意。四凈智見作意。云何調練心作意。謂由此作意于可厭患法令心厭離。是
【現代漢語翻譯】 現代漢語譯本： 至廣說：多種種界性並非單一界性。身聚的差別相想顯現，並非身聚之想。對於那些能隨順憍慢（Kiao-man，驕傲）纏縛之處的法，心不趨入，乃至廣說。多種內在寂靜之想，奢摩他（Shamatha，止）之想顯現，並非戲論之想。對於那些能隨順尋思纏縛之處的法，心不趨入，乃至廣說。 問：何時才能說奢摩他（Shamatha，止）和毗缽舍那（Vipashyana，觀）這兩種修行方法和合平等，共同運轉？由此才可稱為雙運轉道？ 答：如果有人獲得了九相心住中的第九相心住，也就是三摩呬多（Samahita，等持）。他以這種圓滿的三摩地（Samadhi，禪定）為基礎，在法觀中修習增上慧。那麼，他在那個時候，由於法觀的緣故，能夠任運轉道，無需功用，不需額外努力。毗缽舍那（Vipashyana，觀）清凈鮮白，隨順奢摩他（Shamatha，止）的調柔攝受，如同奢摩他（Shamatha，止）之道攝受而運轉。到這個時候，才能稱為奢摩他（Shamatha，止）和毗缽舍那（Vipashyana，觀）兩種修行方法和合平等，共同運轉。由此才可稱為奢摩他（Shamatha，止）和毗缽舍那（Vipashyana，觀）雙運轉道。 中間的偈頌說： 相、尋思、伺察，隨行有三門；義、事、相、品、時，理六事差別；初相應加行，次串習無緩；無顛倒應時，解了無厭足；不棄捨善軛，最後正加行；是九應當知，有二品差別；知自性因緣，見彼諸過患；正修習對治，令障得清凈。 云何修作意？ 謂初修業者始修業時，于如是所安立普遍相中，由一境性及凈諸障，離邪加行學正加行。彼應最初作如是念。我今為證心一境性及斷喜樂。當勤修習四種作意。何等為四。一調練心作意。二滋潤心作意。三生輕安作意。四凈智見作意。云何調練心作意。謂由此作意于可厭患法令心厭離。是
【English Translation】 English version: To explain extensively: The nature of various realms is not a single realm. The appearance of the differentiated perceptions of the body aggregate is not the perception of the body aggregate. Regarding the dharmas that tend to accord with the afflictions of Kiao-man (pride), the mind does not incline towards them, and so on, extensively explained. The appearance of many internal perceptions of tranquility, Shamatha (calm abiding) perceptions, is not the perception of discursive thought. Regarding the dharmas that tend to accord with the afflictions of discursive thought, the mind does not incline towards them, and so on, extensively explained. Question: When can it be said that Shamatha (calm abiding) and Vipashyana (insight) are combined, equal, and simultaneously operating? By this, it is called the path of dual operation. Answer: If someone attains the ninth aspect of mind-abiding among the nine aspects of mind-abiding, which is Samahita (equanimity), they use such a complete Samadhi (concentration) as a basis, and cultivate higher wisdom in the contemplation of dharmas. At that time, due to the contemplation of dharmas, they can effortlessly operate the path, without exertion or additional effort. Vipashyana (insight) is pure and clear, gently received by the Shamatha (calm abiding), and operates as received by the path of Shamatha (calm abiding). Only at this point can it be said that Shamatha (calm abiding) and Vipashyana (insight) are combined, equal, and simultaneously operating. By this, it is called the path of dual operation of Shamatha (calm abiding) and Vipashyana (insight). The middle verse says: Appearance, investigation, and examination, there are three doors of following; meaning, event, appearance, category, time, the principle differentiates six things; the initial corresponding effort, then continuous practice without slackening; without inversion, at the appropriate time, understanding without weariness; not abandoning the yoke of goodness, the final correct effort; these nine should be known, there are two kinds of differences; knowing self-nature and causes, seeing those faults; correctly practicing antidotes, so that obstacles are purified. What is cultivation of attention? It is said that when a beginner starts to cultivate, in such a universally established appearance, through one-pointedness and purifying all obstacles, abandoning wrong effort and learning right effort. He should first make such a thought. Now I am to prove the one-pointedness of mind and cut off joy and happiness. When diligently cultivating four kinds of attention. What are the four? One, training the mind's attention. Two, nourishing the mind's attention. Three, generating light and peace of mind. Four, purifying wisdom and seeing attention. What is training the mind's attention? It is said that by this attention, the mind is disgusted with the laws that can be hated.
名調練心作意。云何滋潤心作意。謂由此作意于可欣尚法令心欣樂。是名滋潤心作意。云何生輕安作意。謂由此作意於時時間于可厭法令心厭離。於時時間于可欣法令心欣樂。已安住內寂靜無相無分別中一境念轉。由是因緣對治一切身心粗重。能令一切身心適悅。生起一切身心輕安。是名生輕安作意。云何凈智見作意。謂由此作意於時時間即用如是內心寂靜為所依止。由內靜心數數加行。於法觀中修增上慧。是名凈智見作意。彼修行者。於時時間于可厭法令心厭離。如是于漏及漏處法。能令其心生熱等熱生厭等厭。何等名為可厭患處。略有四種可厭患處。謂自衰損及他衰損。現在會遇正現前時。如理作意數思惟故成可厭處。若自興盛及他興盛。過去盡滅離變壞時。如理作意數思惟故成可厭處即彼行者於時時間于可欣法令心欣樂。如是于彼生欣樂故。能令其心極成津潤融適澄凈。何等名為可欣尚處。略有三種可欣尚處。一者三寶。二者學處清凈尸羅清凈。三者于自所證差別深生信解心無怯弱。云何隨念三寶令心欣樂。謂作是念。我今善得如是大利。謂蒙如來應正等覺為我大師。我今善得如是大利。謂善說法毗柰耶中我得出家。我今善得如是大利。謂我與諸具戒具德。忍辱柔和成賢善法。同梵行者共為法侶。我今當得賢善
【現代漢語翻譯】 現代漢語譯本 名調練心作意（Manasikara，心理活動）。什麼叫做滋潤心作意？就是通過這種作意，對於令人欣喜的佛法，使內心產生欣悅。這叫做滋潤心作意。 什麼叫做生輕安作意？就是通過這種作意，時而對於令人厭惡的佛法，使內心產生厭離；時而對於令人欣喜的佛法，使內心產生欣悅。已經安住在內在寂靜、無相、無分別的境界中，一心專注。由於這個因緣，對治一切身心的粗重，能夠使一切身心舒適愉悅，生起一切身心的輕安。這叫做生輕安作意。 什麼叫做凈智見作意？就是通過這種作意，時而以這種內心的寂靜作為所依止，通過內心的平靜，反覆地修行，在佛法的觀察中修習增上的智慧。這叫做凈智見作意。 那些修行者，時而對於令人厭惡的佛法，使內心產生厭離。像這樣，對於煩惱（漏）以及產生煩惱的法，能夠使內心生起強烈的厭惡等情緒。什麼叫做令人厭惡的地方？大致有四種令人厭惡的地方：自身的衰敗和別人的衰敗，現在正在經歷的事情，通過如理作意，反覆地思考，就成為令人厭惡的地方。自身的興盛和別人的興盛，過去已經結束、消失、變化、敗壞的事情，通過如理作意，反覆地思考，就成為令人厭惡的地方。那些修行者，時而對於令人欣喜的佛法，使內心產生欣悅。像這樣，對於那些令人欣喜的事物產生欣悅，能夠使內心變得非常滋潤、融洽、澄凈。什麼叫做令人欣喜的地方？大致有三種令人欣喜的地方：一是三寶（佛、法、僧），二是學處清凈（戒律的清凈），三是對於自己所證得的境界，深深地信解，內心沒有怯弱。 什麼叫做隨念三寶，使內心欣悅？就是這樣想：我現在得到了這樣大的利益，就是蒙受如來應正等覺（Tathagata Arhat Samyak-sambuddha，佛的稱號）作為我的老師。我現在得到了這樣大的利益，就是在善說的佛法和戒律中，我得以出家。我現在得到了這樣大的利益，就是我和那些具有戒律、具有德行、忍辱柔和、成就賢善之法的人，共同作為修梵行的同伴。我現在應當得到賢善。
【English Translation】 English version It is called 'regulating and training mental engagement' (Manasikara). What is 'nourishing mental engagement'? It means that through this engagement, the mind finds joy in the admirable Dharma. This is called 'nourishing mental engagement'. What is 'generating ease and pliancy mental engagement'? It means that through this engagement, the mind at times becomes disgusted with the repulsive Dharma, and at times finds joy in the admirable Dharma. Having settled in inner stillness, without characteristics, without discrimination, one focuses the mind on a single object. Because of this condition, all physical and mental heaviness is counteracted, enabling all body and mind to be comfortable and joyful, generating all physical and mental ease and pliancy. This is called 'generating ease and pliancy mental engagement'. What is 'pure wisdom and vision mental engagement'? It means that through this engagement, at times one uses such inner stillness as a basis, and through inner peace, one repeatedly practices, cultivating increasing wisdom in the contemplation of the Dharma. This is called 'pure wisdom and vision mental engagement'. Those practitioners, at times become disgusted with the repulsive Dharma. In this way, regarding defilements (Asava) and the dharmas that produce defilements, they can cause their minds to generate intense aversion, etc. What are called repulsive places? There are roughly four kinds of repulsive places: one's own decline and the decline of others, and events currently being experienced. Through appropriate mental engagement, repeated contemplation makes them repulsive places. One's own prosperity and the prosperity of others, and past events that have ended, disappeared, changed, and decayed. Through appropriate mental engagement, repeated contemplation makes them repulsive places. Those practitioners, at times find joy in the admirable Dharma. In this way, generating joy in those admirable things can make the mind very nourished, harmonious, and clear. What are called admirable places? There are roughly three kinds of admirable places: first, the Three Jewels (Buddha, Dharma, Sangha), second, purity of the precepts (Sila), and third, deep faith and understanding in one's own realized states, without timidity. What is called recollecting the Three Jewels, causing the mind to rejoice? It is thinking like this: 'I have now obtained such great benefit, namely, having the Tathagata Arhat Samyak-sambuddha (title of the Buddha) as my teacher. I have now obtained such great benefit, namely, that in the well-spoken Dharma and Vinaya, I have been able to renounce the world. I have now obtained such great benefit, namely, that I and those who possess precepts, possess virtues, are patient and gentle, and accomplish virtuous dharmas, are fellow practitioners of the holy life. I should now obtain virtue and goodness.'
命終賢善殞沒。當得賢善趣於後世。如是名為隨念三寶令心欣樂。云何隨念學處清凈。尸羅清凈令心欣樂。謂作是念。我今善得如是大利謂于如來應正等覺大師善說法毗柰耶善修正行聲聞眾中。我得與彼同梵行者。同戒同學同修慈仁身語意業。同其所見同所受用。如是名為隨念學處清凈尸羅清凈令心欣樂。謂無悔為先發生歡喜。云何于自所證差別深生信解心無怯弱處令心欣樂。謂作是念。我今有力有所堪能尸羅清凈堪為法器。得與如是同梵行者同清凈戒。得與有智正至善士同其所見。我有堪能精勤修習如是正行。于現法中能得未得。能觸未觸能證未證。由是令心生大歡喜。如是名為于自所證差別。深生信解心無怯弱處令心欣樂。又由前後勇猛精進。已得安住所證差別。由隨念此復於後時所證差別。深生信解令心欣樂。是名異門。彼修行者于可厭法調練其心。于能隨順諸漏處法令心不向。違逆棄背離隔而住于可欣法。悅潤其心。于出於離所生諸法有親愛故。令心趣向附著喜樂和合而住。如是彼心由厭由欣二種行相。背諸黑品向諸白品易脫而轉。其心如是。背諸黑品。由調練心作意故。向諸白品。由滋潤心作意故。於時時間依奢摩他內攝持心由生輕安作意故。於時時間於法思擇最極思擇周遍尋思周遍伺察。由凈智見作意故
【現代漢語翻譯】 現代漢語譯本 命終之時，賢善之人去世，當能往生賢善之處，這就是隨念三寶（佛、法、僧）令內心欣悅。 如何隨念學處（戒律）清凈，尸羅（戒）清凈令內心欣悅？ 也就是這樣思念：『我今真好，得到了這樣大的利益，能在如來應正等覺大師善說的法和毗柰耶（戒律）中，在善於修正行為的聲聞眾中，我能與他們一同修行梵行，持守同樣的戒律，學習同樣的知識，共同修習慈悲仁愛，身、語、意三業都一樣，見解相同，受用相同。』 這就是隨念學處清凈，尸羅清凈令內心欣悅。以沒有後悔為先導，從而生起歡喜。 如何對自己所證得的差別，深深地生起信解，內心沒有怯弱之處，從而令內心欣悅？ 也就是這樣思念：『我現在有力量，有能力，尸羅清凈，堪為法器，能夠與這些一同修習梵行的人，持守同樣的清凈戒律，能夠與有智慧、達到正道的善士，見解相同。我有能力精勤修習這樣的正行，在現世中能夠得到未曾得到的，能夠觸及未曾觸及的，能夠證得未曾證得的。』 因此讓內心生起極大的歡喜。這就是對自己所證得的差別，深深地生起信解，內心沒有怯弱之處，從而令內心欣悅。又因為前後勇猛精進，已經安住于所證得的差別，通過隨念這些，又在之後的時間裡，對自己所證得的差別，深深地生起信解，令內心欣悅。這就是不同的方法。 那些修行者，對於令人厭惡的事物，調伏自己的心；對於能夠隨順各種煩惱的地方，讓心不趨向，違逆、背離、隔離而住；對於令人欣悅的事物，滋潤自己的心；對於從出離和遠離所產生的各種事物，因為有親愛之情，讓心趨向、附著、喜樂、和合而住。這樣，他們的心通過厭惡和欣悅這兩種行為，背離各種黑品（不善法），趨向各種白品（善法），容易解脫而轉變。他們的心就是這樣，背離各種黑品，因為調伏心的作用；趨向各種白品，因為滋潤心的作用。在時時依靠奢摩他（止）來向內攝持心，因為生起輕安的作用；在時時對法進行思擇、最極思擇、周遍尋思、周遍伺察，因為清凈智慧見的作用。
【English Translation】 English version At the end of life, when virtuous individuals pass away, they will be reborn in virtuous realms. This is called mindfulness of the Three Jewels (Buddha, Dharma, Sangha), gladdening the heart. How does mindfulness of pure conduct (śīla) and pure morality (śīla) gladden the heart? It is by thinking: 'I am fortunate to have gained such great benefit, to be among the well-taught Dharma and Vinaya (discipline) of the Tathagata, the perfectly enlightened master, and among the Sangha of disciples who diligently practice right conduct. I am able to practice the Brahmachari (holy life) with them, upholding the same precepts, learning the same knowledge, jointly cultivating loving-kindness, with the same actions of body, speech, and mind, the same views, and the same enjoyments.' This is called mindfulness of pure conduct, pure morality (śīla), gladdening the heart, with no regret as a precursor, thereby generating joy. How does one deeply generate faith and understanding in the distinctions of one's own attainments, with no timidity in the heart, thereby gladdening the heart? It is by thinking: 'I now have the strength and ability, with pure morality (śīla), to be a suitable vessel for the Dharma, to uphold the same pure precepts as those who practice the Brahmachari, to share the same views as the wise and righteous individuals who have attained the right path. I have the ability to diligently cultivate such right conduct, to attain what has not yet been attained in this present life, to touch what has not yet been touched, to realize what has not yet been realized.' Therefore, let the heart generate great joy. This is called deeply generating faith and understanding in the distinctions of one's own attainments, with no timidity in the heart, thereby gladdening the heart. Furthermore, through continuous courageous effort, one has already settled in the distinctions of one's attainments. By being mindful of these, and again at a later time, one deeply generates faith and understanding in the distinctions of one's attainments, gladdening the heart. This is a different method. Those practitioners, regarding repulsive things, tame their minds; regarding places that can lead to various defilements, they do not let their minds incline towards them, but dwell in opposition, turning away, and remaining separate; regarding delightful things, they nourish their minds; regarding all things arising from renunciation and detachment, because of affection, they let their minds incline, attach, rejoice, and dwell in harmony. Thus, their minds, through the two aspects of aversion and delight, turn away from all dark qualities (unwholesome dharmas) and incline towards all white qualities (wholesome dharmas), easily liberated and transformed. Their minds are like this, turning away from all dark qualities, because of the action of taming the mind; inclining towards all white qualities, because of the action of nourishing the mind. From time to time, relying on Śamatha (tranquility) to inwardly gather the mind, because of the action of generating lightness and ease; from time to time, thoroughly examining the Dharma, most extremely examining, pervasively investigating, pervasively scrutinizing, because of the action of pure wisdom and vision.
。如是彼心於時時間為奢摩他毗缽舍那之所攝受堪能。與彼一切行相一切功德作攝受因。經歷彼彼日夜剎那臘縛須臾逮得勝進。譬如黠慧鍛金銀師或彼弟子。於時時間燒煉金銀。令其棄捨一切垢穢。於時時間投清冷水。令于彼彼莊嚴具業有所堪任調柔隨順。於是黠慧鍛金銀師或彼弟子。以其相似妙工巧智。善了知已用作業具。隨其所樂莊嚴具中種種轉變。如是勤修瑜伽行者。為令其心棄背貪等一切垢穢。及令棄背染污憂惱。于可厭法深生厭離。為令趣向所有清凈善品喜樂。于可欣法發生欣樂。於是行者隨於彼彼欲自安立或奢摩他品或毗缽舍那品。即于彼彼能善親附。能善和合無轉無動。隨其所樂種種義中。如所信解皆能成辦。
瑜伽師地論卷第三十一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十二
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第三瑜伽處之三
云何初修業者始修業時。于修作意如應安立。隨所安立正修行時最初觸證。于斷喜樂心一境性。謂善通達修瑜伽師。最初于彼依瑜伽行初修業者。如是教誨。善來賢首。汝等今者應依三種取相因緣。或見或聞或心比度。增上分別取五種相。一厭離相。二欣樂相。三過患相。四光明
【現代漢語翻譯】 現代漢語譯本：當這顆心時時被奢摩他（止，samatha）和毗缽舍那（觀，vipasyana）所攝受而變得堪能時，它就能成為攝受一切行相和一切功德的原因。經歷日日夜夜、剎那、臘縛（lava，極短的時間單位）和須臾（ksana，短的時間單位），就能獲得殊勝的進步。譬如聰明的金匠或銀匠，或者他們的弟子，時時燒煉金銀，使其捨棄一切垢穢；時時投入清冷的水中，使其能夠勝任各種莊嚴器具的製作，變得調柔隨順。於是，聰明的金匠或銀匠，或者他們的弟子，憑藉相似的巧妙工藝和智慧，充分了解后使用工具，隨心所欲地將金銀轉變成各種莊嚴器具。同樣，勤奮修習瑜伽的修行者，爲了讓自己的心捨棄貪婪等一切垢穢，以及捨棄染污和憂惱，對於可厭惡的事物深深厭離；爲了讓自己的心趣向所有清凈的善品和喜樂，對於可欣喜的事物產生欣樂。於是，修行者無論想要將自己安立於奢摩他品（止品）還是毗缽舍那品（觀品），都能很好地親近和合，沒有轉移和動搖，隨心所欲地在各種義理中，都能如所信解地成就。
《瑜伽師地論》卷第三十一 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第三十二
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第三瑜伽處之三
什麼是初學者開始修行時，在修行作意時如理安立？以及隨所安立而正確修行時，最初觸證的是什麼？于斷喜樂而心一境性。也就是說，善於通達修習瑜伽的導師，最初對於那些依靠瑜伽行而初修業者，這樣教誨：『善來，賢首（賢者，worthy one）。你們現在應當依靠三種取相因緣（nimitta，sign）：或見、或聞、或心比度，增上分別取五種相：一、厭離相（nirveda-samjna，perception of disgust）。二、欣樂相（abhirati-samjna，perception of delight）。三、過患相（adinava-samjna，perception of drawbacks）。四、光明
【English Translation】 English version: When that mind is constantly embraced by Samatha (tranquility, samatha) and Vipassana (insight, vipasyana), becoming capable, it becomes the cause of embracing all aspects and all merits. Experiencing day and night, kshanas (instant), lavas (very short unit of time), and muhurtas (short unit of time), one attains excellent progress. For example, a clever goldsmith or silversmith, or their disciple, constantly smelts gold and silver, causing it to discard all impurities; constantly immersing it in cool water, enabling it to be competent in making various ornaments, becoming pliable and compliant. Then, the clever goldsmith or silversmith, or their disciple, relying on similar skillful craftsmanship and wisdom, fully understanding and using tools, transforms gold and silver into various ornaments as desired. Similarly, a diligent practitioner of Yoga, in order to make their mind abandon all impurities such as greed, and to abandon defilement and sorrow, deeply renounces what is repulsive; in order to make their mind turn towards all pure virtues and joy, generates delight in what is pleasing. Then, the practitioner, whether wanting to establish themselves in the Samatha aspect (tranquility aspect) or the Vipassana aspect (insight aspect), can well approach and harmonize, without shifting or wavering, and in various meanings as desired, can accomplish as believed.
Yogacarabhumi-sastra, Volume 31 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 32
Said by Bodhisattva Maitreya
Tripitaka Master Xuanzang, by imperial decree, translated the Thirteenth Section on the Sravaka-bhumi in the Local Division, the Third Yoga Section, Part Three
How does a beginner, when starting practice, properly establish themselves in the practice of intention? And what is the initial touch and realization when practicing correctly according to what is established? It is the one-pointedness of mind in abandoning joy and pleasure. That is to say, a teacher who is skilled in understanding the practice of Yoga initially instructs those who are beginners relying on the practice of Yoga in this way: 'Welcome, worthy ones (worthy one). You should now rely on three causes and conditions for taking signs (nimitta): either seeing, or hearing, or mental comparison, to increase and distinguish and take five kinds of signs: first, the perception of disgust (nirveda-samjna). Second, the perception of delight (abhirati-samjna). Third, the perception of drawbacks (adinava-samjna). Fourth, the light
相。五了別事相。問若依瑜伽行初修業者是其貪行。由不凈觀方可調伏。云何教彼取五種相。答應如是教誨。善來賢首。汝等隨所依止彼彼聚落村邑而住于中。若聞所餘彼彼村邑聚落。或男或女先受安樂后遭苦厄。或彼男女自遭重病命終殞沒。或彼男女所有知識親戚眷屬遭如是苦。或彼聚落村邑邊際喪失財寶。或是他來強敵所作。或火所燒或水所漂。或由惡作而有喪失。或由不善修營事業而有喪失。或由不善處分事業而有喪失。或為非愛共財得便而有喪失。或由家火而有喪失。若汝現見非是傳聞。或即於此村邑聚落。非是所餘村邑聚落。或非是此村邑聚落。亦非他人。即汝自身先所觸證猛利樂受。后還退失。廣說如前。汝既如是聞已見已。應當生起深心厭患。如是生死甚為重苦。所得自體極大艱辛。而於其中有如是等自他衰損差別可得。謂病衰損壽命衰損。眷屬衰損財寶衰損。病病法性死死法性。復有一類凈戒衰損正見衰損。由是因緣彼諸眾生於現法中住諸苦惱。于當來世往諸惡趣。諸興盛者雖現法中住諸安樂於當來世往諸善趣。而是無常。于彼無常現可證得。若有領受興盛事者。后時衰損定當現前。諸有領受衰損事者。后時興盛難可現前。諸興盛事皆是難得易失。壞法如是汝應深心厭患。極善作意如理受持。如是處
所難可保信。我今於是生死流轉。未般涅槃未解脫心。難可保信。如是衰損興盛二法勿現我前。勿彼因緣令我墮在如是處所。生起猛利剛強辛楚不適意苦。即由此事增上力故。我當至誠喜樂於斷修不放逸。又我如是多安住故。當於無義能作邊際。如是汝應善極作意如理受持。汝取如是厭離相已。復應精勤取欣樂相。當自觀察所受尸羅。為善清凈為不清凈。我或失念或不恭敬或多煩惱。或由無知于諸學處有所違犯。既違犯已我當如法以其本性增上意樂。于諸學處發起深心更不毀犯。我于所作當正應作。于非所作不復當作。以要言之。于諸學處當令增上意樂圓滿。亦令所有加行圓滿。汝于如是正觀察時。若自了知戒蘊清凈。雖不作思我當發起清凈無悔。然其法爾。尸羅凈者定生如是清凈無悔。若起如是清凈無悔。雖不作思我起歡悅。然其法爾無有悔者定生歡悅。如是且於一種歡悅所依處所。汝應生起清凈無悔為先歡悅。復于除障喜悅處所當生喜悅。謂我今者尸羅清凈。有力有能安住世尊所制學處。于現法中能得未得能觸未觸。能證未證。由是處所生喜悅意。若汝獲得前後所證少分差別。即由如是增上力故。於他圓滿。所證差別。謂諸如來或聖弟子及自後時所證差別。當生信解發喜悅意。如是行相諸適悅意。先名歡悅今名喜
悅。總名悅意。如是名為取欣樂相。取是相已復應教授告言。賢首。汝由如是厭離相故調練其心。復由如是欣樂相故滋潤其心。汝于斷滅世間貪憂應多安住。隨於彼彼所緣境界勤修加行。或奢摩他品或毗缽舍那品。即于彼彼所緣境界。當令心住內住等住。汝當獲得身心輕安及一境性。汝若如是背諸黑品向諸白品。由調練心滋潤心故。復應數數取過患相。謂于所有諸相尋思及隨煩惱取過患相。言諸相者。謂色等十相。言尋思者。謂欲等八。隨煩惱者。謂貪慾等五。汝應于彼取過患相。如是諸相能令其心作用遽務。如是尋思能令其心思慕躁擾。如是隨煩惱能令其心恒不寂靜。若心作用諸相所作。思慕躁擾尋思所作。恒不寂靜隨煩惱所作。由是令心苦惱而住。是故如是諸相尋思及隨煩惱。是苦非聖能引。無義令心散動。令心躁擾。令心染污。汝應如是取過患相。又汝應依心一境性心安住性心無亂性。以六種行正取其相。何等為六。一無相想。二于無相中無作用想。三無分別想。四于無分別中無所思慕無躁擾想。五寂靜想。六于寂靜中離諸燒惱寂滅樂想。汝取如是過患相已。復應數數取光明相。謂或燈明或大火明。或日輪明或月輪明。既取如是光明相已。復詣冢間取青瘀相。廣說乃至取骨鎖相。汝若不能往詣冢間。當取彩畫木
【現代漢語翻譯】 悅（Yuè）：總名為悅意（Yuè yì，意為愉悅的心）。這被稱為『取欣樂相』（qǔ xīn lè xiāng，獲取喜悅快樂之相）。在獲取此相之後，你應該被教導並告知：『賢首（xián shǒu，賢善之人）。你應通過這樣的厭離之相來調伏你的心，並通過這樣的欣樂之相來滋潤你的心。你應該多多安住在斷滅世間的貪慾和憂愁之中。隨著你對各種所緣境界勤奮地修行和努力，無論是奢摩他品（shē mó tā pǐn，止禪）還是毗缽舍那品（pí bō shě nà pǐn，觀禪），你都應該讓你的心安住、內住、等住于這些所緣境界。你將獲得身心輕安和一心不亂的狀態。如果你這樣背離各種黑品（hēi pǐn，不善之法）而趨向各種白品（bái pǐn，善良之法），通過調伏心和滋潤心，你應該反覆地觀察過患之相（guò huàn zhī xiāng，過失和患難之相），即在所有諸相、尋思和隨煩惱中觀察過患之相。』 所說的『諸相』（zhū xiāng）是指色等十相（shí xiāng，十種色法）。所說的『尋思』（xún sī）是指欲等八種尋思（bā zhǒng xún sī，八種思慮）。隨煩惱（suí fán nǎo）是指貪慾等五種隨煩惱（wǔ zhǒng suí fán nǎo，五種小煩惱）。你應該在它們之中觀察過患之相。這些『諸相』能使你的心作用迅速而忙碌，這些『尋思』能使你的心思念躁動不安，這些『隨煩惱』能使你的心始終不得安寧。如果心被『諸相』所驅使而作用，被『尋思』所驅使而思念躁動，被『隨煩惱』所驅使而始終不得安寧，那麼這會使你的心痛苦地安住。因此，這些『諸相』、『尋思』和『隨煩惱』是痛苦的、非神聖的、會引來無意義的事情，使心散亂、躁動和染污。你應該這樣觀察過患之相。 此外，你應該依靠心一境性（xīn yī jìng xìng，心專注于單一對象的狀態）、心安住性（xīn ān zhù xìng，心安住的狀態）和心無亂性（xīn wú luàn xìng，心不散亂的狀態），以六種行（liù zhǒng xíng，六種修行方法）正確地觀察其相。什麼是六種行？一是無相想（wú xiāng xiǎng，不執著于外相的觀想），二是在無相中無作用想（wú zuò yòng xiǎng，不產生任何作用的觀想），三是無分別想（wú fēn bié xiǎng，沒有分別的觀想），四是在無分別中無所思慕無躁擾想（wú sī mù wú zào rǎo xiǎng，沒有思念和躁動的觀想），五是寂靜想（jì jìng xiǎng，寂靜的觀想），六是在寂靜中遠離各種燒惱的寂滅樂想（lí zhū shāo nǎo de jì miè lè xiǎng，遠離各種煩惱的寂滅之樂的觀想）。在你觀察了這樣的過患之相后，你應該反覆地觀察光明之相（guāng míng zhī xiāng），即燈光、大火的光明、太陽的光芒或月亮的光芒。在獲取了這樣的光明之相后，你應該前往墳墓之間，觀察青瘀之相（qīng yū zhī xiāng，屍體青腫腐爛之相），廣泛地說，乃至觀察骨鎖之相（gǔ suǒ zhī xiāng，白骨鎖鏈之相）。如果你不能前往墳墓之間，你應該取用彩畫的木...
【English Translation】 Yuè: The general name is Yuè yì (meaning a joyful mind). This is called 'taking the aspect of joy and pleasure' (qǔ xīn lè xiāng). After taking this aspect, you should be taught and told: 'Virtuous One (xián shǒu, a virtuous person). You should subdue your mind through such aspects of detachment, and nourish your mind through such aspects of joy and pleasure. You should dwell more in the cessation of worldly greed and sorrow. As you diligently practice and strive towards various objects of focus, whether it be Śamatha (śē mó tā pǐn, calming meditation) or Vipaśyanā (pí bō shě nà pǐn, insight meditation), you should let your mind abide, internally abide, and equally abide in these objects of focus. You will attain lightness of body and mind and a state of one-pointedness. If you turn away from all dark qualities (hēi pǐn, unwholesome qualities) and turn towards all white qualities (bái pǐn, wholesome qualities) in this way, by subduing the mind and nourishing the mind, you should repeatedly observe the aspects of faults (guò huàn zhī xiāng, aspects of faults and suffering), that is, observe the aspects of faults in all aspects, thoughts, and secondary afflictions.' The 'aspects' (zhū xiāng) refer to the ten aspects such as form (shí xiāng, ten types of material phenomena). The 'thoughts' (xún sī) refer to the eight types of thoughts such as desire (bā zhǒng xún sī, eight types of thoughts). Secondary afflictions (suí fán nǎo) refer to the five secondary afflictions such as greed (wǔ zhǒng suí fán nǎo, five minor afflictions). You should observe the aspects of faults in them. These 'aspects' can make your mind act quickly and busily, these 'thoughts' can make your mind restless and agitated, and these 'secondary afflictions' can make your mind constantly unpeaceful. If the mind is driven to act by 'aspects', driven to think restlessly by 'thoughts', and driven to be constantly unpeaceful by 'secondary afflictions', then this will cause your mind to dwell in suffering. Therefore, these 'aspects', 'thoughts', and 'secondary afflictions' are painful, unholy, and lead to meaningless things, causing the mind to be scattered, agitated, and defiled. You should observe the aspects of faults in this way. Furthermore, you should rely on the one-pointedness of mind (xīn yī jìng xìng, the state of mind focused on a single object), the abiding nature of mind (xīn ān zhù xìng, the state of mind abiding), and the non-distracted nature of mind (xīn wú luàn xìng, the state of mind without distraction), and correctly observe its aspects with six practices (liù zhǒng xíng, six types of practices). What are the six practices? First, the thought of no-aspect (wú xiāng xiǎng, contemplation without attachment to external forms), second, the thought of no-action in no-aspect (wú zuò yòng xiǎng, contemplation without generating any action), third, the thought of no-discrimination (wú fēn bié xiǎng, contemplation without discrimination), fourth, the thought of no-longing and no-agitation in no-discrimination (wú sī mù wú zào rǎo xiǎng, contemplation without longing and agitation), fifth, the thought of tranquility (jì jìng xiǎng, contemplation of tranquility), and sixth, the thought of the joy of cessation from all burning afflictions in tranquility (lí zhū shāo nǎo de jì miè lè xiǎng, contemplation of the joy of cessation from all afflictions). After you have observed such aspects of faults, you should repeatedly observe the aspects of light (guāng míng zhī xiāng), that is, the light of a lamp, the light of a great fire, the light of the sun, or the light of the moon. After obtaining such aspects of light, you should go to the graveyard and observe the aspects of bluish-purple (qīng yū zhī xiāng, the aspect of a corpse turning blue and decaying), and broadly speaking, even observe the aspects of a skeleton (gǔ suǒ zhī xiāng, the aspect of chained bones). If you cannot go to the graveyard, you should take painted wood...
石所作如是諸相。取是相已還所住處。或阿練若或林樹下或空閑室。或在大床或小繩床或草葉座。先洗足已結跏趺坐。端身正愿安住背念。先於一境令心不散繫念在前。復于其中依六種想作意思惟。謂無相想無分別想。寂靜想。無作用想。無所思慕無躁擾想。離諸燒惱寂滅樂想。又于其中汝當審諦周遍了知亂不亂相。分明現前如如審諦。周遍了知亂不亂相。如是如是汝能了知諸相尋思隨煩惱中所有亂相。及能了知心一境性隨六想修諸不亂相。又汝於此亂不亂相。如是如是審諦了知。便能安住一所緣境亦能安住內心寂止。諸心相續諸心流注。前後一味無相無分別寂靜而轉。又若汝心雖得寂止。由失念故。及由串習諸相尋思隨煩惱等諸過失故。如鏡中面所緣影像數現在前。隨所生起。即于其中當更修習不念作意。謂先所見諸過患相增上力故。即于如是所緣境相。由所修習不念作意。除遣散滅當令畢竟不現在前。賢首當知。如是所緣甚為微細難可通達。汝應發起猛利樂欲。為求通達發勤精進。世尊依此所緣境相密意說言。汝等苾芻當知眾善。言眾善者。謂于大眾共集會中盛壯美色。即此眾善最殊勝者。謂于多眾大集會中歌舞倡伎。假使有一智慧丈夫。從外而來告一人曰。咄哉男子。汝於今者可持如是平滿缽油勿令滟溢。經歷
【現代漢語翻譯】 現代漢語譯本 石所作如是諸相（由石頭所呈現的各種形態）。取是相已還所住處（選取這些形態后回到居住的地方），或阿練若（遠離塵囂的處所）或林樹下或空閑室，或在大床或小繩床或草葉座。先洗足已結跏趺坐（首先洗凈雙腳，然後結跏趺坐），端身正愿安住背念（端正身體，立下誓願，專注于背後的念頭）。先於一境令心不散繫念在前（首先讓心專注於一個境界，不使其散亂，將念頭集中在前方）。復于其中依六種想作意思惟（然後，根據六種觀想進行思考）：謂無相想（沒有表象的觀想），無分別想（沒有分別的觀想），寂靜想（寂靜的觀想），無作用想（沒有作為的觀想），無所思慕無躁擾想（沒有思念和躁動的觀想），離諸燒惱寂滅樂想（遠離各種煩惱，體驗寂滅之樂的觀想）。 又于其中汝當審諦周遍了知亂不亂相（在這些觀想中，你應該仔細而全面地瞭解混亂與不混亂的狀態），分明現前如如審諦（清晰地呈現出來，如實地仔細觀察）。周遍了知亂不亂相（全面地瞭解混亂與不混亂的狀態），如是如是汝能了知諸相尋思隨煩惱中所有亂相（這樣你就能瞭解各種表象、思索以及伴隨煩惱而來的所有混亂狀態），及能了知心一境性隨六想修諸不亂相（並且能夠了解心專注于單一境界，以及伴隨六種觀想所修習的各種不混亂狀態）。 又汝於此亂不亂相（對於這混亂與不混亂的狀態），如是如是審諦了知（這樣仔細地瞭解），便能安住一所緣境（就能安住于單一的所緣境），亦能安住內心寂止（也能安住于內心的寂靜）。諸心相續諸心流注（各種心的相續，各種心的流動），前後一味無相無分別寂靜而轉（前後都是一樣的味道，沒有表象，沒有分別，寂靜地運轉）。 又若汝心雖得寂止（如果你的心雖然獲得了寂靜），由失念故（由於失去正念的緣故），及由串習諸相尋思隨煩惱等諸過失故（以及由於習慣於各種表象、思索以及伴隨煩惱等各種過失的緣故），如鏡中面所緣影像數現在前（就像鏡子中的面容，所緣的影像頻繁地出現在眼前）。隨所生起（隨著這些影像的生起），即于其中當更修習不念作意（就應該在其中進一步修習不念作意）。謂先所見諸過患相增上力故（由於先前所見的各種過患的表象增強了力量的緣故），即于如是所緣境相（對於這樣的所緣境的表象），由所修習不念作意（通過所修習的不念作意），除遣散滅當令畢竟不現在前（去除、驅散，使其最終不再出現）。 賢首（一位菩薩的名字）當知，如是所緣甚為微細難可通達（這樣的所緣非常細微，難以理解）。汝應發起猛利樂欲（你應該發起強烈的意願），為求通達發勤精進（爲了求得理解而努力精進）。世尊依此所緣境相密意說言（世尊根據這個所緣境的表象，秘密地說道）：汝等苾芻（比丘的另一種稱謂）當知眾善（你們這些比丘應該知道各種善）。言眾善者（所說的各種善），謂于大眾共中盛壯美色（是指在大眾共同的中，盛裝打扮的美麗女子）。即此眾善最殊勝者（這些善中最殊勝的），謂于多眾大中歌舞倡伎（是指在眾多的大中，歌舞表演的藝人）。假使有一智慧丈夫（假設有一位有智慧的男子），從外而來告一人曰（從外面來告訴一個人說）：咄哉男子（喂，男子），汝於今者可持如是平滿缽油勿令滟溢（你現在可以拿著這樣一碗裝滿油的缽，不要讓油溢出來），經歷 English version These are the various forms made by the stone. After taking these forms, return to the place of residence, whether it be an Aranya (a secluded place), under a forest tree, or in an empty room, whether on a large bed, a small rope bed, or a seat of grass and leaves. First, wash the feet and then sit in the lotus position, straighten the body, make a vow, and dwell on the recollection behind. First, keep the mind focused on one object, not letting it wander, and keep the thought in front. Then, based on the six types of thoughts, contemplate within it: namely, the thought of no form, the thought of no discrimination, the thought of tranquility, the thought of no action, the thought of no longing or agitation, and the thought of the joy of liberation from all burning afflictions and extinction. Furthermore, within these, you should carefully and thoroughly understand the states of confusion and non-confusion, clearly present them as they are, and carefully examine them. Thoroughly understand the states of confusion and non-confusion. In this way, you can understand all the confused states in the forms, thoughts, and accompanying afflictions, and you can understand the non-confused states when the mind is focused on one object and cultivated with the six thoughts. Moreover, regarding these states of confusion and non-confusion, by carefully understanding them in this way, you can dwell on a single object of focus and also dwell in the tranquility of the inner mind. The continuity of various thoughts, the flow of various thoughts, are always of one taste, without form, without discrimination, and turn in tranquility. Furthermore, if your mind, although having attained tranquility, is due to loss of mindfulness and due to the habitual practice of forms, thoughts, and accompanying afflictions and other faults, the images of the objects of focus, like faces in a mirror, frequently appear before you. As they arise, you should further cultivate the non-attention practice. Because the power of the previously seen aspects of various faults has increased, regarding such objects of focus, through the cultivated non-attention practice, remove and dispel them, ensuring that they ultimately do not appear before you. Worthy Head (name of a Bodhisattva), know that such objects of focus are very subtle and difficult to understand. You should arouse strong desire and diligently strive to seek understanding. The World Honored One, relying on the secret meaning of these objects of focus, said: 'You Bhikshus (another term for monks) should know the various good deeds.' What are these various good deeds? They refer to the beautiful and strong women in the public . The most excellent of these good deeds are the singers and dancers in the large public . Suppose there is a wise man who comes from outside and says to a person: 'Hey, man, you can now hold this bowl full of oil, being careful not to let it spill,' and go through
【English Translation】 Modern Chinese Translation These are the various forms made by the stone (various forms presented by the stone). After taking these forms, return to the place of residence (select these forms and return to the place of residence), whether it be an Aranya (a place far from the dust), under a forest tree, or in an empty room, whether on a large bed, a small rope bed, or a seat of grass and leaves. First, wash the feet and then sit in the lotus position (first wash your feet, then sit in the lotus position), straighten the body, make a vow, and dwell on the recollection behind (straighten your body, make a vow, and focus on the thoughts behind). First, keep the mind focused on one object, not letting it wander, and keep the thought in front (first let the mind focus on one realm, not let it wander, and concentrate the thought in front). Then, based on the six types of thoughts, contemplate within it (then, according to the six types of contemplation, think): namely, the thought of no form (the contemplation of no appearance), the thought of no discrimination (the contemplation of no discrimination), the thought of tranquility (the contemplation of tranquility), the thought of no action (the contemplation of no action), the thought of no longing or agitation (the contemplation of no longing and agitation), and the thought of the joy of liberation from all burning afflictions and extinction (the contemplation of liberation from all afflictions and experiencing the joy of extinction). Furthermore, within these, you should carefully and thoroughly understand the states of confusion and non-confusion (in these contemplations, you should carefully and comprehensively understand the state of confusion and non-confusion), clearly present them as they are, and carefully examine them (clearly present them and carefully observe them). Thoroughly understand the states of confusion and non-confusion (comprehensively understand the state of confusion and non-confusion), in this way, you can understand all the confused states in the forms, thoughts, and accompanying afflictions (in this way, you can understand all the confused states in the various appearances, thoughts, and accompanying afflictions), and you can understand the non-confused states when the mind is focused on one object and cultivated with the six thoughts (and be able to understand that the mind is focused on a single realm, and the various non-confused states that are cultivated with the six contemplations). Moreover, regarding these states of confusion and non-confusion (regarding this state of confusion and non-confusion), by carefully understanding them in this way (by carefully understanding in this way), you can dwell on a single object of focus (you can dwell on a single object of focus) and also dwell in the tranquility of the inner mind (and also dwell in the tranquility of the inner mind). The continuity of various thoughts, the flow of various thoughts (the continuity of various thoughts, the flow of various thoughts), are always of one taste, without form, without discrimination, and turn in tranquility (before and after are the same taste, without appearance, without discrimination, and turn in tranquility). Furthermore, if your mind, although having attained tranquility (if your mind has attained tranquility), is due to loss of mindfulness (due to the loss of mindfulness), and due to the habitual practice of forms, thoughts, and accompanying afflictions and other faults (and due to the habit of various appearances, thoughts, and accompanying afflictions and other faults), the images of the objects of focus, like faces in a mirror, frequently appear before you (like the face in the mirror, the images of the objects of focus frequently appear in front of you). As they arise (as these images arise), you should further cultivate the non-attention practice (you should further cultivate the non-attention practice). Because the power of the previously seen aspects of various faults has increased (because the previously seen aspects of various faults have increased), regarding such objects of focus (regarding such objects of focus), through the cultivated non-attention practice (through the cultivated non-attention practice), remove and dispel them, ensuring that they ultimately do not appear before you (remove, dispel, and make sure that they do not appear before you). Worthy Head (name of a Bodhisattva), know that such objects of focus are very subtle and difficult to understand (such objects of focus are very subtle and difficult to understand). You should arouse strong desire (you should arouse strong desire) and diligently strive to seek understanding (and diligently strive to seek understanding). The World Honored One, relying on the secret meaning of these objects of focus, said (the World Honored One, according to the appearance of this object of focus, secretly said): 'You Bhikshus (another term for monks) should know the various good deeds (you Bhikshus should know the various good deeds).' What are these various good deeds (what are the various good deeds)? They refer to the beautiful and strong women in the public ** (refers to the beautiful women dressed up in the public ). The most excellent of these good deeds are the singers and dancers in the large public ** (the most excellent of these good deeds are the singers and dancers in the large ). Suppose there is a wise man (suppose there is a wise man) who comes from outside and says to a person (who comes from outside and says to a person): 'Hey, man (hey, man), you can now hold this bowl full of oil, being careful not to let it spill (you can now hold this bowl full of oil, do not let the oil spill out),' and go through
如是大眾中過當避其間所有眾善及諸最勝歌舞倡伎大等生等。今有魁膾露拔利劍隨逐汝行。若汝缽油一滴墮地。此之魁膾即以利劍。當斬汝首斷汝命根。苾芻汝等於意云何。是持缽人頗不作意專心油缽拔劍。魁膾不平地等。而能作意觀視眾善及諸最勝歌舞倡伎大等生耶。不也。世尊。何以故。是持缽人既見魁膾露拔利劍隨逐而行。極大怖畏專作是念。我所持缽油既彌滿。經是眾中極難將度。脫有一滴當墮地者。定為如是拔劍魁膾。當斬我首斷我命根。是人爾時于彼眾善及諸最勝歌舞倡伎大等生等。都不作意思念觀視。唯于油缽專心作意而正護持。如是苾芻。我諸弟子恭敬殷重專心憶念。修四念住當知亦爾。言眾善者。喻能隨順貪慾纏等隨煩惱法。于中最勝歌舞倡伎。喻能隨順尋思戲論躁擾處法。大等生等喻色相等十種相法。智慧丈夫。喻瑜伽師。平滿油缽。喻奢摩他所安住心能令身心輕安潤澤。是奢摩他義。露拔利劍隨行魁膾。喻先所取諸相尋思隨煩惱中諸過患相。專心將護不令缽油一滴墮地。喻能審諦周遍了知亂不亂相之所攝受奢摩他道。由是能令諸心相續諸心流注。由精進力無間策發。前後一味無相無分別寂靜而轉。不起一心。復緣諸相。或緣尋思及隨煩惱。是瑜伽師復應如是慇勤教誨于奢摩他初修業者告言。賢
首。汝若如是精勤修習奢摩他道。如是方便攝受。正念正知俱行。有喜樂心乃名善修奢摩他道。若復串習諸過失故。不能于中深心喜樂。極大艱辛勵力策發方現前者。還應速疾出無分別所緣境相。于有分別所緣境相繫念在前。如先所取諸不凈相。汝今復應作意思惟。先應用彼唯隨相行毗缽舍那。或觀青瘀或觀膿爛。廣說乃至觀骨觀鎖或觀骨鎖。汝于如是初修觀時。於一青瘀廣說乃至於一骨鎖當起勝解。若於其中已串修習觀道明凈。于所緣相明瞭勝解相續轉時。復應於二於三於四於五於十二十三十四十五十。或百青瘀或千青瘀。乃至一切諸方諸維所有青瘀。起無量行遍一切處無間勝解。于中乃至無有容受一杖端處。如於青瘀如是。乃至骨鎖亦爾。汝依如是勝解作意。應當趣入真實作意。于趣入時應作是念。如我今者勝解所作。無量青瘀廣說乃至無量骨鎖。真實青瘀乃至骨鎖。其量過此不可數知。所以者何。從前際來於彼彼有彼彼趣中輪迴生死。我所曾經命終夭沒。所棄屍骸所起青瘀。廣說乃至所起骨鎖無量無邊。如是所起推其前際不可知故。假使有能攝聚如是所棄屍骸令不壞爛。一切大地亦不容受。於一劫中所棄屍骸乃至骨鎖。假使有能斂在一處。其聚量等廣大脅山。如從前際后際亦爾。乃至未能作苦邊際。如是汝依勝
【現代漢語翻譯】 現代漢語譯本 首先，如果你能夠這樣精勤地修習奢摩他（止，samatha）之道，並且用這樣的方法來攝受它，保持正念和正知同時進行，心中充滿喜悅和快樂，這才能稱之為善於修習奢摩他之道。如果因為反覆出現各種過失，而無法從中產生深深的喜悅，需要極其艱辛地努力和鞭策才能勉強維持，那麼就應該迅速地從無分別的所緣境相中抽離出來，將注意力重新集中在有分別的所緣境相上。就像先前所取的各種不凈之相一樣，你現在應該再次進行思惟。首先應該運用唯隨相行的毗缽舍那（觀，vipassana），或者觀察青瘀，或者觀察膿爛，詳細地說，乃至觀察骨頭、骨鎖，或者觀察骨頭的鎖鏈。當你最初修習這些觀想時，應該對一個青瘀，詳細地說，乃至一個骨鎖，生起強烈的勝解（堅定不移的理解）。如果在其中已經反覆修習觀想之道，使得觀想變得明凈，並且對於所緣之相的明瞭勝解能夠相續不斷地進行時，就應該進一步觀想兩個、三個、四個、五個、十個、二十個、三十個、四十個、五十個，或者一百個青瘀，或者一千個青瘀，乃至所有各個方向、各個角落的所有青瘀，生起無量的行相，在所有地方產生沒有間斷的勝解。在這些青瘀之中，乃至沒有一根杖尖可以容納的地方。就像對青瘀的觀想一樣，乃至對骨鎖的觀想也是如此。你依靠這樣的勝解作意，應當趣入真實的作意。在趣入時，應該這樣想：就像我現在通過勝解所觀想的，無量的青瘀，詳細地說，乃至無量的骨鎖，真實的青瘀乃至骨鎖，其數量遠遠超過我所能知道的。這是為什麼呢？因為從過去以來，在各個有、各個趣中輪迴生死，我所曾經命終夭折，所拋棄的屍骸所產生的青瘀，詳細地說，乃至所產生的骨鎖，是無量無邊的。這樣所產生的青瘀和骨鎖，推究其前際是無法知道的。假設有人能夠收集所有這些被拋棄的屍骸，使它們不腐爛，那麼整個大地也無法容納。在一劫中所拋棄的屍骸乃至骨鎖，假設有人能夠收集在一個地方，其聚集的數量就像廣大的脅山一樣。就像從過去到現在，乃至未能達到苦的邊際。像這樣，你依靠勝解
【English Translation】 English version Firstly, if you can diligently cultivate the path of Samatha (tranquility, samatha) in this way, and embrace it with such methods, maintaining mindfulness and clear comprehension simultaneously, with a heart full of joy and happiness, then it can be called skillful cultivation of the path of Samatha. If, due to repeated faults, you cannot generate deep joy from it, and it requires extremely arduous effort and urging to barely maintain it, then you should quickly withdraw from the object of non-conceptual focus and refocus your attention on the object of conceptual focus. Just like the various impure aspects you took before, you should contemplate them again now. First, you should apply Vipassana (insight, vipassana) that only follows the characteristics, either observing the bluish discoloration, or observing the festering pus, elaborating further to observing bones, bone locks, or observing chains of bones. When you initially cultivate these contemplations, you should generate a strong conviction (unwavering understanding) towards one bluish discoloration, elaborating further to one bone lock. If you have repeatedly cultivated the path of contemplation within it, making the contemplation clear and pure, and the clear conviction towards the object of focus can continue uninterrupted, then you should further contemplate two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred bluish discolorations, or a thousand bluish discolorations, even all the bluish discolorations in all directions and corners, generating limitless aspects, producing uninterrupted conviction in all places. Among these bluish discolorations, there is not even space to accommodate the tip of a staff. Just like the contemplation of bluish discolorations, so too is the contemplation of bone locks. Relying on such conviction and mental effort, you should enter into genuine mental effort. When entering, you should think like this: Just like the limitless bluish discolorations, elaborating further to the limitless bone locks, that I am now contemplating through conviction, the real bluish discolorations and bone locks, their quantity far exceeds what I can know. Why is this? Because from the past, in various existences and various realms, I have been transmigrating in samsara, and the bluish discolorations produced by the corpses I have died and perished from, elaborating further to the bone locks produced, are limitless and boundless. The bluish discolorations and bone locks produced in this way, tracing back to their origin, cannot be known. Suppose someone could collect all these discarded corpses and prevent them from decaying, even the entire earth could not contain them. The corpses and bone locks discarded in one kalpa, suppose someone could collect them in one place, the quantity of their accumulation would be like the vast Mount Vipula. Just like from the past to the present, even until the edge of suffering has not been reached. Like this, you rely on conviction
解作意。應當趣入真實作意。又非修習如是青瘀乃至骨鎖毗缽舍那。應頓觀察。才應於一屍骸青瘀起勝解已。尋復令心於內寂靜。乃至於此所緣境相喜樂明凈。無諸擾惱不強勵力。齊爾所時應于如是屍骸青瘀發起勝解。若才於此乃至勵力方現在前。爾時于內應修寂靜。如於青瘀。乃至骨鎖當知亦爾。由此道理乃至無量當知亦爾。如是令心內寂靜已。復應發起寂靜勝解。謂從最後無量青瘀。乃至最後無量骨鎖。內略其心方便除遣安置眾相不顯現。中不全棄捨有分別相。亦不分別。唯即於此所緣境界安住其心。無相無分別寂靜而轉。彼瑜伽師復應教授告言。賢首。汝先所取諸光明相。于奢摩他品加行中。及於毗缽舍那品加行中。皆應作意如理思惟。若汝能以光明俱心。照了俱心。明凈俱心。無闇俱心。修奢摩他毗缽舍那。如是乃為于奢摩他毗缽舍那道修光明想。若有最初于所緣境多不分明。數習勝解。其相闇昧。由是因緣后所修習所有勝解。亦不分明。雖多串習而相闇昧。若有最初于所緣境多分分明。數習勝解其相明瞭。由是因緣后所修習轉復分明。雖少串習而相明瞭。如是汝由善取如是厭離相故。善取如是欣樂相故。善取如是奢摩他相故。善取如是毗缽舍那相故。善取如是光明相故。於時時中內以寂靜。於時時中由隨相
行毗缽舍那。思擇諸法。即于不凈正修加行增上力故。于諸念住漸次趣入。將趣入時汝應先於內身所有三十六物。始從發毛乃至小便。善取其相。汝應於是自內身中諸不凈物。先當發起不凈勝解。數數發起此勝解已。復令其心於內寂靜。如是名為于內身中修循身觀。依自身內而發起故。次應于外諸不凈物善取其相。汝當發起青瘀勝解。廣說乃至骨鎖勝解。或狹小勝解。或廣大勝解。或無量勝解。數數發起此勝解已。復令其心於內寂靜。如是名為于外身中修循身觀。依他外身而發起故。后復應于自身內外諸不凈物。善取其相令心明瞭。又於他身內外不凈。善取其相。令心明瞭。于自所愛汝當發起如是勝解。復于死已出送冢間。至冢間已棄之在地。棄在地已至青瘀位。至膿爛位。廣說乃至至骨鎖位。發起勝解。數數發起此勝解已。復令其心於內寂靜。如是名為于內外身修循身觀。依自他身若內若外而發起故。汝復應於四無色蘊由聞思增上力分別取相。于其三分發起勝解。一于奢摩他品。二于無散亂品。三于毗缽舍那品。于奢摩他品者。謂若汝心於內略時。起無相無分別寂靜想行。及無作用無思慕無躁動。離諸燒惱寂滅樂想行。于所緣境無亂受等四無色蘊。剎那剎那展轉別異。唯是新新而非故故相續流轉。汝應於此如理思惟
【現代漢語翻譯】 現代漢語譯本： 修行毗缽舍那（Vipassanā，內觀）。思擇諸法。由於對不凈之物進行正確的修行和不斷努力，逐漸進入諸念住（念住，Smṛtyupasthāna）。在將要進入時，你應該首先對自身內部所有的三十六種不凈之物，從頭髮、毛髮到小便，仔細觀察它們的特徵。你應該對自身內部的這些不凈之物，首先發起不凈的勝解（勝解，Adhimoksha，堅定的理解）。反覆發起這種勝解之後，再讓你的心在內心保持寂靜。這被稱為在自身內部修習循身觀（循身觀，Kāyānupassanā）。因為它是在自身內部發起的。接下來，你應該對外在的不凈之物仔細觀察它們的特徵。你應該發起青瘀（青瘀，Vinīlaka，屍體腫脹發青）的勝解，廣泛地描述，直到骨鎖（骨鎖，Aṭṭhika，只剩下骨骼）的勝解，或者狹小的勝解，或者廣大的勝解，或者無量的勝解。反覆發起這種勝解之後，再讓你的心在內心保持寂靜。這被稱為在外在的身體中修習循身觀。因為它是在他人的身體上發起的。然後，你應該對自身內外的不凈之物，仔細觀察它們的特徵，使心明瞭。又對他人的身體內外的不凈之物，仔細觀察它們的特徵，使心明瞭。對於你所愛的人，你應該發起這樣的勝解：他們死後被送到墳墓間，到達墳墓間后被丟棄在地上。丟棄在地上后，經歷青瘀的階段，經歷膿爛的階段，廣泛地描述，直到只剩下骨骼的階段，發起勝解。反覆發起這種勝解之後，再讓你的心在內心保持寂靜。這被稱為在自身內外修習循身觀。因為它是在自己和他人的身體上，無論是內部還是外部發起的。你應該通過聽聞和思考的力量，分別觀察四無色蘊（四無色蘊，Arūpaskandha），並在其三個方面發起勝解：一是在奢摩他（奢摩他，Śamatha，止）方面，二是在無散亂方面，三是在毗缽舍那方面。在奢摩他方面，是指如果你的心在內心略微平靜時，生起無相、無分別的寂靜想法和行為，以及無作用、無思慕、無躁動，遠離各種燒惱的寂滅快樂想法和行為。對於所緣境（所緣境，Ālambana，專注的對象）沒有散亂的受（受，Vedanā）、想（想，Saṃjñā）、行（行，Saṃskāra）、識（識，Vijñāna）這四種無色蘊，剎那剎那地轉變和不同，只是新的而不是舊的相續流轉。你應該對此如理思惟。 English version: Practice Vipassanā (Vipassanā, Insight Meditation). Discern and contemplate all dharmas. Because of the correct practice and increasing effort in relation to impure things, gradually enter into the Smṛtyupasthānas (Smṛtyupasthāna, the Four Foundations of Mindfulness). When about to enter, you should first carefully observe the characteristics of all thirty-six impure things within your own body, starting from hair and fur down to urine. You should first generate a firm understanding (Adhimoksha, Adhimoksha, resolute conviction) of impurity in these impure things within your own body. After repeatedly generating this firm understanding, then let your mind be internally tranquil. This is called practicing Kāyānupassanā (Kāyānupassanā, Contemplation of the Body) within your own body, because it is initiated within your own body. Next, you should carefully observe the characteristics of external impure things. You should generate the firm understanding of Vinīlaka (Vinīlaka, a corpse swollen and blue), describe it extensively, until the firm understanding of Aṭṭhika (Aṭṭhika, skeletal remains), or a small firm understanding, or a large firm understanding, or an immeasurable firm understanding. After repeatedly generating this firm understanding, then let your mind be internally tranquil. This is called practicing Kāyānupassanā in external bodies, because it is initiated in the bodies of others. Then, you should carefully observe the characteristics of impure things both within and outside your own body, making your mind clear. Also, carefully observe the characteristics of impure things within and outside the bodies of others, making your mind clear. For those you love, you should generate such a firm understanding: that after they die, they are sent to the graveyard, and upon arriving at the graveyard, they are discarded on the ground. After being discarded on the ground, they go through the stage of Vinīlaka, the stage of putrefaction, describe it extensively, until the stage of skeletal remains, generating firm understanding. After repeatedly generating this firm understanding, then let your mind be internally tranquil. This is called practicing Kāyānupassanā within and outside the body, because it is initiated in one's own and others' bodies, whether internal or external. You should, through the power of hearing and thinking, separately observe the Arūpaskandhas (Arūpaskandha, the Formless Aggregates), and generate firm understanding in its three aspects: one in Śamatha (Śamatha, Tranquility) aspect, two in the non-distraction aspect, and three in the Vipassanā aspect. In the Śamatha aspect, it means that if your mind is slightly calm internally, generate the thought and action of formless, non-discriminating tranquility, as well as the thought and action of inaction, non-longing, non-agitation, and the joy of extinction that is free from all burning afflictions. Regarding the four Arūpaskandhas of Vedanā (Vedanā, Feeling), Saṃjñā (Saṃjñā, Perception), Saṃskāra (Saṃskāra, Mental Formations), and Vijñāna (Vijñāna, Consciousness) which are not distracted from the Ālambana (Ālambana, object of focus), they transform and differ moment by moment, only newly arising and continuously flowing rather than remaining old. You should contemplate this as it truly is.
【English Translation】 English version: Practice Vipassanā (Vipassanā, Insight Meditation). Discern and contemplate all dharmas. Because of the correct practice and increasing effort in relation to impure things, gradually enter into the Smṛtyupasthānas (Smṛtyupasthāna, the Four Foundations of Mindfulness). When about to enter, you should first carefully observe the characteristics of all thirty-six impure things within your own body, starting from hair and fur down to urine. You should first generate a 'firm understanding' (Adhimoksha, Adhimoksha, resolute conviction) of impurity in these impure things within your own body. After repeatedly generating this 'firm understanding', then let your mind be internally tranquil. This is called practicing Kāyānupassanā (Kāyānupassanā, Contemplation of the Body) within your own body, because it is initiated within your own body. Next, you should carefully observe the characteristics of external impure things. You should generate the 'firm understanding' of Vinīlaka (Vinīlaka, a corpse swollen and blue), describe it extensively, until the 'firm understanding' of Aṭṭhika (Aṭṭhika, skeletal remains), or a small 'firm understanding', or a large 'firm understanding', or an immeasurable 'firm understanding'. After repeatedly generating this 'firm understanding', then let your mind be internally tranquil. This is called practicing Kāyānupassanā in external bodies, because it is initiated in the bodies of others. Then, you should carefully observe the characteristics of impure things both within and outside your own body, making your mind clear. Also, carefully observe the characteristics of impure things within and outside the bodies of others, making your mind clear. For those you love, you should generate such a 'firm understanding': that after they die, they are sent to the graveyard, and upon arriving at the graveyard, they are discarded on the ground. After being discarded on the ground, they go through the stage of Vinīlaka, the stage of putrefaction, describe it extensively, until the stage of skeletal remains, generating 'firm understanding'. After repeatedly generating this 'firm understanding', then let your mind be internally tranquil. This is called practicing Kāyānupassanā within and outside the body, because it is initiated in one's own and others' bodies, whether internal or external. You should, through the power of hearing and thinking, separately observe the Arūpaskandhas (Arūpaskandha, the Formless Aggregates), and generate 'firm understanding' in its three aspects: one in Śamatha (Śamatha, Tranquility) aspect, two in the non-distraction aspect, and three in the Vipassanā aspect. In the Śamatha aspect, it means that if your mind is slightly calm internally, generate the thought and action of formless, non-discriminating tranquility, as well as the thought and action of inaction, non-longing, non-agitation, and the joy of extinction that is free from all burning afflictions. Regarding the four Arūpaskandhas of Vedanā (Vedanā, Feeling), Saṃjñā (Saṃjñā, Perception), Saṃskāra (Saṃskāra, Mental Formations), and Vijñāna (Vijñāna, Consciousness) which are not distracted from the Ālambana (Ālambana, object of focus), they transform and differ moment by moment, only newly arising and continuously flowing rather than remaining old. You should contemplate this as it truly is.
發起勝解。如是名為于內受心法修循受心法觀。于無散亂品者。謂汝于先取諸境界緣諸境界墮不定地。過去盡滅及今失念。心亂所生諸相尋思隨煩惱境。增上受等四無色蘊。汝應於此如理作意。如是諸法其性皆是誑幻所作。暫時而有率爾現前。多諸過患。其性無常不可保信。汝應如是發起勝解。如是名為于外受心法修循受心法觀。于毗缽舍那品者。謂汝善取毗缽舍那相已。住有相有分別作意。于有分別有相所緣。增上內所生受等四無色蘊。如理作意思惟此法剎那剎那展轉別異。唯是新新而非故故相續流轉。如前所說發起勝解。如是名為于內外受心法修循受心法觀。如是汝田依不凈觀正修加行增上力故。於四念住當得趣入。又汝應于念住加行時時修習勝奢摩他毗缽舍那。汝于如是四念住中安住正念。隨依彼彼村邑聚落邊際而住。於心隨順趣向臨入所緣境界。汝應舍此所緣境相入彼村邑聚落乞食。應當善避惡象惡馬。惡牛惡狗。惡蛇惡獸。坑澗濠塹。株杌毒刺。泥水糞穢。及應遠離諸惡威儀穢坐臥具。汝應如是善護己身。若於如是諸境界相。不應策發諸根。汝應于彼不作功用善守諸根。若於如是諸境界相。應當策發諸根。汝應于彼正作功用善住正念。令諸煩惱不起現行。汝應如是善護己身善守諸根。善住正念于彼作意。善
知其量受用飲食。又汝應與在家出家。說應量語。說應理語說應時語說正直語。說寂靜語。一切世間非法言論皆當遠離。雖復宣說如法言論不應諍競。何以故。若諸士夫補特伽羅。住諍競語互相難詰。其心便住多戲論中。多戲論故其心掉舉。心掉舉故心不寂靜。不寂靜故便令其心遠三摩地。如是行已。汝應速疾不捨所緣結跏趺坐。于奢摩他毗缽舍那如所取相。由恒常作及畢竟作修瑜伽行。猶如世間鉆火方便。起無間加行及殷重加行。汝應如是恒常修作畢竟修作。又汝應起如是願心。假使一切贍部洲人。盡贍部洲曾經壽量。今皆總集在我一身。我亦盡此無量壽命。決定於斷瑜伽作意勝奢摩他毗缽舍那。精勤修習時無暫舍。由正了知如是所修瑜伽加行有大勝果大勝利故。何況如是少分壽量少時存活。雖極遠去不過百年。委悉算計但須臾頃。如是汝應隨所教誨恒常修作畢竟修作。若為此義受習於斷。汝於此義必當獲得。汝當最初證得下劣身心輕安心一境性。后當證得世出世間廣大圓滿。初修業者始修業時。善達瑜伽諸瑜伽師。依不凈觀如是教誨名正教誨。如是修行名正修行。如說貪行是不凈觀之所調伏。如是瞋行是慈愍觀之所調伏。乃至最後尋思行是阿那波那念之所調伏。如其所應皆當了知其中差別。余趣入門我當顯示。依
慈愍觀初修業者。于外親品怨品及中庸品。善取相已處如法坐。由利益安樂增上意樂俱行定地作意。先於一親一怨一中庸所。發起勝解。於此三品。由平等利益安樂增上意樂俱行作意。欲與其樂。如是念言。愿彼求樂諸有情類皆當得樂。謂或無罪欲樂。或無罪有喜樂。或無罪無喜樂。次後或於二親或於三親。或於四親或於五親十親二十三十。如前乃至遍諸方維。其中親品充滿無間發起勝解。于中乃至無有容受一杖端處。如於親品。如是于怨及中庸品當知亦爾。又彼不捨慈愍加行。即由修習如是慈愍。于諸念住能正趣入。云何趣入。謂趣入時應當發起如是勝解。如彼於我謂親謂怨謂中庸品。我既欲樂厭背其苦。如是名為于其內身修循身觀。余亦于彼謂親謂怨謂中庸品。如我彼亦欲樂背苦。如是名為于其外身修循身觀。如我既爾。彼諸有情亦復如是。如我自欲求得勝樂。彼諸有情亦復如是。彼諸有情與己平等與己相似。我當與彼利益安樂。如是名為于內外身修循身觀。此四念住總緣諸蘊為境界故。當知說名壞緣念住。若修行者但取色相。謂取顯相形相表相。于親品怨品及中庸品而起勝解。由此建立唯身念住。彼復依止勝解作意。能正趣入真實作意。謂趣入時起是勝解。我于乃至無量有情發起勝解。利益安樂增上意樂。如是
【現代漢語翻譯】 現代漢語譯本 對於初學慈愍觀（Metta and Karuna meditation）的修行者，在對親品（relatives）、怨品（enemies）和中庸品（neutral persons）善巧地取相之後，應于如法之座安坐。以利益和安樂的增上意樂（意願）為伴隨，在禪定狀態中進行觀想。首先，對一個親人、一個怨敵和一個中庸之人發起勝解（堅定信念）。對於這三類人，以平等的利益和安樂的增上意樂為伴隨，進行觀想，希望給予他們快樂。如此唸誦：『愿那些尋求快樂的有情眾生都能獲得快樂』，即無論是無罪的欲樂，還是無罪的有喜樂，或是無罪的無喜樂。 接下來，或者對兩個親人，或者對三個親人，或者對四個親人，或者對五個、十個、二十個、三十個親人，如前所述，乃至遍及各個方向，使親品充滿無間，發起勝解，其中乃至沒有一根杖端可以容納之處。如同對待親品一樣，對於怨品和中庸品，應當知道也是如此。並且，不捨棄慈愍的加行（努力），即通過修習這樣的慈愍，能夠正確地趣入（進入）四念住（Four Foundations of Mindfulness）。如何趣入？即趣入時應當發起這樣的勝解：如同他們對我，無論是親人、怨敵還是中庸之人，我既希望快樂，也厭惡痛苦。這被稱為于其內身修循身觀（mindfulness of the body within）。其餘的，也如同他們對我，無論是親人、怨敵還是中庸之人，如同我一樣，他們也希望快樂，厭惡痛苦。這被稱為于其外身修循身觀（mindfulness of the body without）。如同我既是如此，那些有情眾生也同樣如此。如同我自己希望獲得殊勝的快樂，那些有情眾生也同樣如此。那些有情眾生與我平等，與我相似，我應當給予他們利益和安樂。這被稱為于內外身修循身觀（mindfulness of the body within and without）。這四念住總緣諸蘊（aggregates）為境界，因此應當知道被稱為壞緣念住（mindfulness that breaks down the aggregates）。如果修行者只取色相（form），即取顯相（appearance）、形相（shape）、表相（features），對於親品、怨品和中庸品而發起勝解，由此建立唯身念住（mindfulness of the body only）。他們又依止勝解作意（attention based on conviction），能夠正確地趣入真實作意（true attention），即趣入時生起這樣的勝解：我對乃至無量的有情眾生髮起勝解，利益安樂的增上意樂。就是這樣。
【English Translation】 English version For those who are beginners in the practice of Metta and Karuna meditation, after skillfully taking the characteristics of relatives (親品), enemies (怨品), and neutral persons (中庸品), one should sit in a proper posture. With the intention of increasing benefit and happiness, accompanied by a meditative state, one should first generate a firm conviction (勝解) towards one relative, one enemy, and one neutral person. Towards these three categories, with an intention accompanied by equal benefit and happiness, one should contemplate wishing to give them happiness. Thus, one should recite: 'May those sentient beings who seek happiness attain happiness,' whether it be innocent sensual pleasure, or innocent joyful happiness, or innocent happiness without joy. Next, either towards two relatives, or three relatives, or four relatives, or five, ten, twenty, or thirty relatives, as mentioned before, extending to all directions, filling the category of relatives without gaps, generating firm conviction, such that there is not even space for the tip of a staff. Just as with relatives, one should know that it is the same for enemies and neutral persons. Furthermore, without abandoning the effort of Metta and Karuna, that is, through practicing such Metta and Karuna, one can correctly enter the Four Foundations of Mindfulness (四念住). How does one enter? That is, when entering, one should generate such a firm conviction: Just as they are to me, whether relatives, enemies, or neutral persons, I desire happiness and abhor suffering. This is called cultivating mindfulness of the body within (修循身觀). Similarly, just as they are to me, whether relatives, enemies, or neutral persons, just as I do, they also desire happiness and abhor suffering. This is called cultivating mindfulness of the body without (修循身觀). Just as I am, so are those sentient beings. Just as I myself desire to attain supreme happiness, so do those sentient beings. Those sentient beings are equal to me, similar to me, and I should give them benefit and happiness. This is called cultivating mindfulness of the body within and without (修循身觀). These Four Foundations of Mindfulness take the aggregates (蘊) as their object, therefore it should be known as mindfulness that breaks down the aggregates (壞緣念住). If the practitioner only takes form (色相), that is, takes appearance (顯相), shape (形相), and features (表相), and generates firm conviction towards relatives, enemies, and neutral persons, thereby establishing mindfulness of the body only (唯身念住). They then rely on attention based on conviction (勝解作意), and can correctly enter true attention (真實作意), that is, when entering, they generate such a firm conviction: I generate firm conviction towards countless sentient beings, with the intention of increasing benefit and happiness. That is how it is.
我從先際已來。所有親品怨品及中庸品。落謝過去諸有情類。其數無量甚過今者。勝解所作。如是過去諸有情類。為我親已復為我怨。為我怨已復為我親。為怨親已復為中庸。為中庸已復為怨親。由是義門一切有情平等。平等無有少分親性怨性及中庸性。而非真實。由是因緣遍於三品起平等心。平等應與利益安樂。如從先際。如是后際。于生死中當複流轉。應知亦爾。又我于彼先際已來。諸有情類未曾發起慈愍之心。彼皆過去。今起慈愍復有何益。但為除遣自心垢穢。令得清凈故起念言。當令過去諸有情類皆得安樂。諸未來世非曾有者。亦皆令彼當得安樂。如是趣入真實作意。慈愍住中諸福滋潤諸善滋潤。望前所修勝解作意。慈愍住中所獲福聚。彼于百分不及此一。彼于千分不及此一。彼于數分算分計分鄔波尼殺曇分不及此一。余如前說。又于緣性緣起觀中初修業者。由聞思慧增上力故。分別取相。謂諸有情由有種種無智愚癡。現見無常妄計為常。現見不凈妄計為凈。現見其苦妄計為樂。現見無我妄計為我。彼諸有情有如是等種種顛倒。顛倒為因於現法受及后所生諸自體中發起貪愛。由貪愛故造作種種生根本業。此煩惱業為因緣故。感得當來純大苦蘊。彼既善取如是相已。復于其內發起勝解。謂我今此純大苦蘊亦如是
【現代漢語翻譯】 現代漢語譯本：我從久遠的過去到現在，所有親近的、怨恨的以及不親不怨的眾生，他們已經逝去，數量之多遠遠超過現在。通過勝解（adhimoksha，深刻理解）所產生的認知是，過去的這些眾生，曾經是我的親人，後來又成為我的仇敵；曾經是我的仇敵，後來又成為我的親人；曾經是我的仇敵和親人，後來又成為不親不怨的人；曾經是不親不怨的人，後來又成為我的仇敵和親人。因此，從這個道理上來說，一切眾生都是平等的。平等地對待他們，不應該有絲毫的親疏遠近之分，因為這些都不是真實的。因為這個原因，要對所有這三種（親、怨、中庸）眾生生起平等心，平等地給予他們利益和安樂。就像從久遠的過去一樣，未來的生死輪迴中也將如此。應該明白這個道理。而且，我對於過去久遠以來的一切眾生，未曾生起慈悲憐憫之心，他們都已經過去了，現在生起慈悲憐憫之心又有什麼用呢？只是爲了去除自己內心的污垢，使內心得到清凈，所以才生起這樣的念頭：要讓過去的一切眾生都得到安樂，讓未來世那些從未有過的眾生，也都能得到安樂。像這樣進入真實的作意（manaskara，專注），在慈悲的境界中，所有的福德都會增長，所有的善行都會增長。與之前所修的勝解作意相比，在慈悲的境界中所獲得的福德，前者連後者的百分之一都比不上，連千分之一都比不上，連算數、計數、鄔波尼殺曇分（upanisad, 古印度一種哲學流派）之一都比不上。其餘的道理和前面所說的一樣。此外，對於緣性（dharmata，事物本性）、緣起（pratitya-samutpada，因緣和合而生）的觀修中，初學者由於聽聞和思維智慧的增強，會分別取相（nimitta，事物表象），認為眾生由於種種無知和愚癡，明明看到無常卻錯誤地認為是常，明明看到不凈卻錯誤地認為是凈，明明看到是苦卻錯誤地認為是樂，明明看到無我卻錯誤地認為是「我」。這些眾生有如此種種顛倒。由於這些顛倒，在現世所受的果報以及未來所生的自體中，生起貪愛。由於貪愛，造作種種產生根本的業。這些煩惱和業作為因緣，感得未來純粹巨大的苦蘊。他們既然已經很好地把握了這些表象，又在內心深處生起勝解，認為我現在所受的這純粹巨大的苦蘊也是如此。 English version: From the beginningless past, all beings who were once my friends, enemies, or neutral parties have passed away, their number far exceeding those of the present. Through adhimoksha (profound understanding), it is realized that these past beings were once my friends, then became my enemies; were once my enemies, then became my friends; were once both my friends and enemies, then became neutral; were once neutral, then became my enemies and friends. Therefore, from this perspective, all beings are equal. They should be treated with equality, without any partiality, as these distinctions are not real. For this reason, one should generate equanimity towards all three types (friends, enemies, neutral parties), equally bestowing benefit and happiness upon them. Just as it has been from the beginningless past, so it will be in future cycles of birth and death. This principle should be understood. Furthermore, I have not generated compassion for all beings from the beginningless past; they have already passed away, so what is the use of generating compassion now? It is only to remove the defilements of my own mind, to purify it, that I generate the thought: 'May all beings of the past attain happiness, and may all beings of the future who have never existed also attain happiness.' Entering into true manaskara (attention), in the state of compassion, all merits will increase, all good deeds will flourish. Compared to the adhimoksha previously cultivated, the accumulation of merit obtained in the state of compassion is not even one percent of the latter, not even one thousandth, not even a fraction, a calculation, or an upanisad (ancient Indian philosophical text) fraction. The remaining principles are as previously stated. Moreover, in the contemplation of dharmata (the nature of things) and pratitya-samutpada (dependent origination), beginners, due to the increased power of hearing and wisdom, will separately grasp nimitta (appearances), believing that beings, due to various forms of ignorance and delusion, mistakenly perceive impermanence as permanence, impurity as purity, suffering as pleasure, and non-self as self. These beings have such inversions. Due to these inversions, they generate greed and attachment in the present life and in future existences. Due to greed and attachment, they create various fundamental karmas that lead to rebirth. These afflictions and karmas, as causes and conditions, result in the attainment of a future, purely great mass of suffering. Having grasped these appearances well, they further generate adhimoksha within themselves, believing that the purely great mass of suffering that I am now experiencing is also like this.
【English Translation】 English version: From the beginningless past, all beings who were once my friends, enemies, or neutral parties have passed away, their number far exceeding those of the present. Through adhimoksha (profound understanding), it is realized that these past beings were once my friends, then became my enemies; were once my enemies, then became my friends; were once both my friends and enemies, then became neutral; were once neutral, then became my enemies and friends. Therefore, from this perspective, all beings are equal. They should be treated with equality, without any partiality, as these distinctions are not real. For this reason, one should generate equanimity towards all three types (friends, enemies, neutral parties), equally bestowing benefit and happiness upon them. Just as it has been from the beginningless past, so it will be in future cycles of birth and death. This principle should be understood. Furthermore, I have not generated compassion for all beings from the beginningless past; they have already passed away, so what is the use of generating compassion now? It is only to remove the defilements of my own mind, to purify it, that I generate the thought: 'May all beings of the past attain happiness, and may all beings of the future who have never existed also attain happiness.' Entering into true manaskara (attention), in the state of compassion, all merits will increase, all good deeds will flourish. Compared to the adhimoksha previously cultivated, the accumulation of merit obtained in the state of compassion is not even one percent of the latter, not even one thousandth, not even a fraction, a calculation, or an upanisad (ancient Indian philosophical text) fraction. The remaining principles are as previously stated. Moreover, in the contemplation of dharmata (the nature of things) and pratitya-samutpada (dependent origination), beginners, due to the increased power of hearing and wisdom, will separately grasp nimitta (appearances), believing that beings, due to various forms of ignorance and delusion, mistakenly perceive impermanence as permanence, impurity as purity, suffering as pleasure, and non-self as self. These beings have such inversions. Due to these inversions, they generate greed and attachment in the present life and in future existences. Due to greed and attachment, they create various fundamental karmas that lead to rebirth. These afflictions and karmas, as causes and conditions, result in the attainment of a future, purely great mass of suffering. Having grasped these appearances well, they further generate adhimoksha within themselves, believing that the purely great mass of suffering that I am now experiencing is also like this.
生。又我自體無邊無際從先際來初不可知亦如是生。彼諸有情去來現在一切自體苦蘊所攝。亦皆如是已生當生。如是緣性緣起正觀。一切皆是真實作意。更無所餘勝解作意。若於自身現在諸蘊緣性緣生作意思惟。是名于內身受心法住彼循觀。若於他身現在諸蘊緣性緣生。作意思惟。是名于外身受心法住彼循觀。若於自他過去未來所有諸蘊緣性緣生。作意思惟。名于內外身受心法住彼循觀。余如前說。又于界差別觀初修業者。先取其外所有堅相。所謂大地。山林草木磚石瓦礫。末尼真珠。琉璃螺貝。珊瑚玉等。取彼相已復于內堅而起勝解。次取其外諸大水相。所謂江河眾流。陂湖池沼井等。取彼相已復于內濕而起勝解。次取其外諸大火相。所謂熱時烈日。炎熾焚燒。山澤災火蔓莚窯室等中所有諸火。取彼相已復于內暖而起勝解。次取其外諸大風相。所謂東西南北等風乃至風輪。取彼相已復于內風而起勝解。次取其外諸大空相。所謂諸方無障無礙諸聚色中孔隙窟穴有所容受。善取如是空界相已。于內空界而起勝解。後由聞思增上力故。起細分別取識界相。所謂內眼處不壞。外色處現前。若無能生作意正起。所生眼識亦不得生。與是相違眼識得生。如是乃至意法意識當知亦爾。取是相已次起勝解。了知如是四大身中有一切識
【現代漢語翻譯】 現代漢語譯本： 生。又我自體無邊無際，從先際來，最初不可知，也像這樣產生。那些有情眾生，過去、現在、未來的一切自體，都被苦蘊所包含。也都像這樣已經產生和將要產生。像這樣觀察緣性緣起，一切都是真實的作意，沒有其他更殊勝的勝解作意。如果對於自身現在的諸蘊，以緣性緣生的方式作意思惟，這叫做于內身、受、心、法安住，並隨之觀察。如果對於他人現在的諸蘊，以緣性緣生的方式作意思惟，這叫做于外身、受、心、法安住，並隨之觀察。如果對於自己和他人過去、未來所有的諸蘊，以緣性緣生的方式作意思惟，這叫做于內外身、受、心、法安住，並隨之觀察。其餘的如前文所說。 又關於界差別觀，初學修行的人，首先觀察外在所有的堅固之相，例如大地、山林、草木、磚石、瓦礫、末尼（mani，寶珠）、真珠（zhenzhu，珍珠）、琉璃（liuli，琉璃）、螺貝（luobei，螺殼）、珊瑚（shanhua，珊瑚）、玉石等等。在觀察這些相之後，再於內在的堅固之相生起勝解。其次觀察外在的各種水相，例如江河、眾多的水流、水塘、湖泊、池沼、水井等等。在觀察這些相之後，再於內在的濕性生起勝解。其次觀察外在的各種火相，例如炎熱時節的烈日、猛烈的焚燒、山澤的火災蔓延、窯室等等之中的所有火焰。在觀察這些相之後，再於內在的暖性生起勝解。其次觀察外在的各種風相，例如東西南北等方向的風，乃至風輪。在觀察這些相之後，再於內在的風性生起勝解。其次觀察外在的各種空相，例如各個方向沒有阻礙，各種聚集的色法中的孔隙、窟穴，可以容納事物。在善於觀察這樣的空界之相后，對於內在的空界生起勝解。之後由於聽聞和思惟的增上力量，生起細微的分別，觀察識界之相。例如內在的眼處沒有損壞，外在的色處顯現於前，如果沒有能生起作用的作意，所產生的眼識也不會產生；與此相反，眼識就能產生。像這樣，乃至意、法、意識，應當知道也是如此。在觀察這些相之後，接著生起勝解，了知像這樣的四大身中，有一切的識。
【English Translation】 English version: Birth. Moreover, my own self is boundless and limitless, coming from the beginning of time, initially unknowable, and arises in the same way. All sentient beings, past, present, and future, are encompassed by the aggregates of suffering. They are all born and will be born in this way. Thus, the correct contemplation of dependent origination is entirely a true intention, with no other superior liberating intention. If one contemplates the present aggregates of oneself through dependent origination, this is called abiding in and observing the inner body, feelings, mind, and phenomena. If one contemplates the present aggregates of others through dependent origination, this is called abiding in and observing the outer body, feelings, mind, and phenomena. If one contemplates all the past and future aggregates of oneself and others through dependent origination, this is called abiding in and observing the inner and outer body, feelings, mind, and phenomena. The rest is as previously described. Furthermore, regarding the contemplation of the differences of elements, a beginner should first observe all external solid aspects, such as the earth, mountains, forests, grasses, trees, bricks, stones, tiles, gravel, mani (jewels), zhenzhu (pearls), liuli (lapis lazuli), shells, coral (shanhua), jade, and so on. After observing these aspects, one should then generate liberating intention towards the internal solid aspect. Next, one should observe the external aspects of the great water element, such as rivers, streams, ponds, lakes, pools, wells, and so on. After observing these aspects, one should then generate liberating intention towards the internal wetness. Next, one should observe the external aspects of the great fire element, such as the scorching sun during hot seasons, intense burning, wildfires spreading across mountains and marshes, and all the fires in kilns and chambers. After observing these aspects, one should then generate liberating intention towards the internal warmth. Next, one should observe the external aspects of the great wind element, such as the winds from the east, west, north, and south, and even the wind wheels. After observing these aspects, one should then generate liberating intention towards the internal wind. Next, one should observe the external aspects of the great space element, such as the unobstructed space in all directions, the gaps and cavities in aggregates of form that allow for accommodation. After skillfully observing such aspects of the space element, one should generate liberating intention towards the internal space element. Later, through the increasing power of hearing and thinking, one should generate subtle distinctions and observe the aspects of the consciousness element. For example, if the internal eye faculty is intact and the external object of sight is present, but there is no intention to generate it, the resulting eye consciousness will not arise; conversely, eye consciousness will arise. Likewise, it should be understood that the same applies to mind, phenomena, and mental consciousness. After observing these aspects, one should then generate liberating intention, realizing that within this body of the four great elements, there is all consciousness.
諸種子界種性自性。又于如是四大種中。先起支節粗大勝解。後起分析種種細分微細勝解。如是漸次分析乃至向游塵量。如是漸漸乃至極微而起勝解。一一支分尚起無量最極微塵積集勝解。何況身中一切支分。如是名為界差別觀中分析諸色界差別邊際微細勝解。次於空界先當發起所有粗大空界勝解。所謂眼耳鼻喉筒等種種竅穴。由是吞嚥於是吞嚥。既吞嚥已由是下分不凈流出。次後漸漸發起種種微細勝解。乃至身中一切微細諸毛孔穴皆悉了知。後於識界漸漸發起所依所緣。及以作意三世時分品類差別無量勝解。即于識界起勝解時。由諸所依所緣勝解分析識界。亦於十種所造諸色而起勝解。如諸大種微細分析。此亦如是。若於自身各別諸界而起勝解。是名于內諸念住中住彼循觀。若於其餘非有情數。所有諸界而起勝解。是名于外住彼循觀。若於其餘諸有情數所有諸界而起勝解。名于內外住彼循觀。復有異門。謂於己身而起勝解。臨捨命時如前廣說。至青瘀位或復膿爛。即于膿爛發起種種流出勝解。漸漸膿流展轉增廣。乃至大海大地邊際膿悉充滿。發起如是膿勝解已。次復發起火燒勝解。謂此身份無量無邊品類差別。為大火聚無量無邊品類燒燼。火既滅已復起余骨余灰勝解。復起無量無邊勝解。碎此骨灰以為細末。復起無
【現代漢語翻譯】 現代漢語譯本： 關於各種子界（dhātu，構成要素）的種性（gotra，本性）和自性（svabhāva，自身性質）。又在這樣的四大種（mahābhūta，地、水、火、風）中，首先生起對於肢節粗大的勝解（adhimoksha，深刻理解），然後生起分析種種細微部分的勝解。像這樣逐漸分析，乃至達到游塵量（微小的塵埃）。像這樣漸漸地乃至極微（paramāṇu，最小的粒子）而生起勝解。對於每一個肢節部分，尚且生起無量最極微塵積聚的勝解，更何況是身體中的一切肢節部分。這被稱為在界差別觀（dhātu-vavatthāna，元素分析）中分析諸蘊（skandha，五蘊，即色、受、想、行、識）差別邊際的微細勝解。接下來，對於空界（ākāśadhātu，空間元素），首先應當發起所有粗大的空界勝解，也就是眼、耳、鼻、喉的管道等等各種孔穴。因此能夠吞嚥，吞嚥之後，通過下部分不凈物流出。此後漸漸發起種種微細勝解，乃至身體中一切細微的毛孔都完全了知。之後，對於識界（vijñānadhātu，意識元素），漸漸發起所依（ālambana，依靠的根基）、所緣（viṣaya，認識的對象），以及作意（manaskāra，心理活動）三世（過去、現在、未來）時分品類差別的無量勝解。就在對識界生起勝解時，通過對諸所依所緣的勝解來分析識界。也對十種所造諸色（upādāyarūpa，由四大種所生的色法）生起勝解，就像對諸大種進行微細分析一樣。如果對於自身各別的諸界而生起勝解，這被稱為在內念住（ajjhattikāni satipaṭṭhānāni，內觀）中安住並隨之觀察。如果對於其餘非有情數（asattva，非生命）的所有諸界而生起勝解，這被稱為在外念住（bahiddhā satipaṭṭhānāni，外觀）中安住並隨之觀察。如果對於其餘諸有情數（sattva，生命）所有諸界而生起勝解，這被稱為在內外念住（ajjhattabahiddhā satipaṭṭhānāni，內外觀察）中安住並隨之觀察。還有不同的方法，就是對於自己的身體而生起勝解，臨捨命時如前廣說，到青瘀（vinīlaka，腫脹發青）的階段或者腐爛。就在腐爛時發起種種流出的勝解，漸漸膿液流出，輾轉增廣，乃至大海大地邊際都充滿膿液。發起這樣的膿液勝解之後，接著發起火燒的勝解，就是說這個身體無量無邊的品類差別，被大火聚無量無邊的品類燒盡。火燒盡之後，又生起剩餘骨頭和灰燼的勝解。又生起無量無邊的勝解，粉碎這些骨灰成為細末，又生起無
【English Translation】 English version: About the various seed-elements' (dhātu) lineage (gotra) and self-nature (svabhāva). Furthermore, within these four great elements (mahābhūta), first, arise a profound understanding (adhimoksha) of the gross parts of the limbs; then, arise an analytical understanding of the various subtle parts. Analyze gradually in this way, even down to the measure of motes of dust. Gradually, in this way, even down to the ultimate particle (paramāṇu), understanding arises. Regarding each part of the limbs, understanding arises of the accumulation of countless ultimate particles; how much more so regarding all the parts of the body. This is called, within the contemplation of the distinction of elements (dhātu-vavatthāna), the subtle understanding of analyzing the distinctions and boundaries of the aggregates (skandha). Next, regarding the space element (ākāśadhātu), one should first generate an understanding of all the gross space element, namely, the various orifices such as the ducts of the eyes, ears, nose, and throat. Because of these, swallowing is possible; having swallowed, impure substances flow out through the lower parts. Thereafter, gradually generate various subtle understandings, even to the point of fully knowing all the subtle pores in the body. Afterwards, regarding the consciousness element (vijñānadhātu), gradually generate countless understandings of the distinctions in categories of the support (ālambana), the object (viṣaya), and the mental activity (manaskāra) in the three times (past, present, future). At the very moment of generating understanding of the consciousness element, analyze the consciousness element through understanding of the supports and objects. Also, generate understanding of the ten kinds of derived form (upādāyarūpa), just as the great elements are analyzed in a subtle way. If one generates understanding of the various individual elements within oneself, this is called abiding in and observing them in internal mindfulness (ajjhattikāni satipaṭṭhānāni). If one generates understanding of all the remaining elements that are non-sentient (asattva), this is called abiding in and observing them in external mindfulness (bahiddhā satipaṭṭhānāni). If one generates understanding of all the remaining elements that are sentient beings (sattva), this is called abiding in and observing them in internal and external mindfulness (ajjhattabahiddhā satipaṭṭhānāni). There is also a different method, namely, generating understanding of one's own body. At the time of approaching death, as explained previously, reaching the stage of lividity (vinīlaka) or putrefaction. At the very moment of putrefaction, generate understanding of the various outflows, gradually the pus flows out, spreading and increasing until the edges of the great ocean and earth are filled with pus. Having generated such an understanding of pus, next generate an understanding of burning by fire, that is to say, this body, with its countless categories of distinctions, is burned up by a great mass of fire with countless categories. After the fire is extinguished, again generate an understanding of the remaining bones and ashes. Again, generate countless understandings, crushing these bones and ashes into fine powder, and again generate no
量大風勝解。飄散此末遍諸方維。既飄散已不復觀見所飄灰骨及能飄風。唯觀有餘眇茫空界。如是由其勝解作意。依于內外不凈加行入界差別。于其身相住循身觀。從是趣入真實作意。謂由如是勝解作意。于內外身住循身觀。由勝解力我此所作無量無邊水界火界地界風界虛空界相。我從無始生死流轉。所經諸界無量無邊甚過於此。謂由父母兄弟姊妹眷屬喪亡。及由親友財寶祿位離散失壞。悲泣雨淚。又飲母乳。又由作賊擁逼劫掠穿墻解結。由是因緣。遭無量度截手刖足。斬頭劓鼻。種種解割身諸支節。由是因緣血流無量。如是所有淚乳血攝水界水聚。四大海水皆悉盈滿。于百分中不及其一。廣說如前。又于諸有諸趣死生。經無量火焚燒屍骸。如是火聚亦無比況。又經無量棄捨骸骨狼籍在地亦無比況。又經無量風界生滅分析屍骸亦無比況。又經無量諸屍骸中眼等竅穴。又經無量諸識流轉。後後屍骸新新發起。乃至今者最後屍骸諸識流轉。如是安立后際諸趣期限無定。如是乃至無量識界。又于阿那波那念正加行中。初修業者。先於舍宅前後窗門或打鐵師。或鍛金銀師。吹筒𣡖袋。或風外聚入出往來。善取相已。由緣于內入出息念。于入出息而起勝解。彼復先於微細息風經心胸處。粗穴往來而起勝解。然後漸漸于眾多風而起
【現代漢語翻譯】 現代漢語譯本： 量大風勝解（通過強大的風力來理解）。風將這些粉末吹散到各個方向。吹散之後，就再也看不到被吹散的灰燼和骨頭，以及能吹動它們的風。只能看到剩餘的渺茫空界。同樣，通過這種勝解作意（殊勝的理解和專注），依靠內外不凈的修行，進入界（元素）的差別。對於自己的身體，安住于循身觀（對身體的觀察）。從這裡進入真實的作意。也就是說，通過這樣的勝解作意，對內外之身安住于循身觀。憑藉勝解的力量，我所造作的無量無邊的水界、火界、地界、風界、虛空界之相。我從無始以來的生死流轉中，所經歷的諸界無量無邊，遠遠超過這些。比如因為父母、兄弟姐妹、眷屬喪亡，以及因為親友、財寶、祿位離散失壞而悲傷哭泣流下的眼淚，又比如喝下的母乳，又比如因為做賊、擁擠、劫掠、穿墻、解開束縛，因為這些原因，遭受無數次截手刖足、斬頭劓鼻，以及各種肢解身體的酷刑，因為這些原因流出的血也無量無邊。像這樣所有眼淚、乳汁、血液彙集的水界水聚，即使四大海水都充滿，在百分之一中也比不上它。詳細的描述如前所述。又在諸有（存在）、諸趣（輪迴的去處）的死生中，經歷無數次火焚燒屍骸，這樣的火聚也無法比擬。又經歷無數次丟棄骸骨，狼藉在地，也無法比擬。又經歷無數次風界生滅，分析屍骸，也無法比擬。又經歷無數次屍骸中眼等孔竅，又經歷無數次諸識流轉，後後的屍骸新新發起，乃至今日最後屍骸諸識流轉。這樣安立后際諸趣，期限不定。像這樣乃至無量識界。又在阿那波那念（Anapanasati，入出息念）的正確修行中，初學者先在房屋前後窗戶或打鐵匠、或鍛金銀匠吹風箱的地方，或者風從外面聚集進入又出去往來的地方，好好觀察這些現象之後，通過緣于內在的入出息念，對於入出息產生勝解。他們首先對於微細的息風經過心胸之處，粗大的孔穴往來產生勝解，然後漸漸地對於眾多的風產生勝解。
【English Translation】 English version: Vastness of the Wind Element Through Understanding. The wind scatters these particles in all directions. Once scattered, neither the scattered ashes and bones nor the wind that scatters them are seen again. Only the remaining vastness of space is observed. Similarly, through this understanding and mental application, relying on the practice of internal and external impurity, one enters into the differentiation of elements. Regarding one's own body, one dwells in contemplation of the body. From here, one enters into genuine mental application. That is, through such understanding and mental application, one dwells in contemplation of the body, both internally and externally. Through the power of understanding, I have created countless and boundless aspects of the water element, fire element, earth element, wind element, and space element. From beginningless wandering in samsara, the elements I have experienced are countless and boundless, far exceeding these. For example, the tears shed in sorrow due to the death of parents, siblings, and relatives, and due to the separation and loss of friends, wealth, status, and position; also, the mother's milk consumed; also, due to thievery, crowding, robbery, breaking through walls, and untying knots, one has suffered countless times the cutting off of hands and feet, beheading, cutting off the nose, and various dismemberments of the body. Due to these causes, immeasurable blood has flowed. All the water element and water accumulations consisting of tears, milk, and blood, even if all the four great oceans were filled, would not equal one percent of it. The detailed description is as previously stated. Furthermore, in the deaths and births of all existences and realms, countless corpses have been burned by fire. Such a fire accumulation is also beyond comparison. Also, countless bones have been discarded, scattered on the ground, also beyond comparison. Also, countless times the wind element has arisen and ceased, analyzing corpses, also beyond comparison. Also, countless orifices such as eyes in corpses, also countless streams of consciousness have transmigrated, with new corpses arising again and again, up to the present, the final corpse and the streams of consciousness. Thus, establishing the future realms, the duration is uncertain. Thus, even to the extent of countless realms of consciousness. Furthermore, in the correct practice of Anapanasati (mindfulness of breathing), beginners should first observe well the areas around the front and back windows of a house, or the place where a blacksmith or goldsmith blows the bellows, or where the wind gathers from outside and comes and goes. Having observed these phenomena well, through focusing on the internal in-breath and out-breath, one develops understanding of the in-breath and out-breath. They first develop understanding of the subtle breath passing through the heart and chest, and the movement of the coarse openings, and then gradually develop understanding of the many winds.
勝解。所謂乃至一切毛孔風皆隨入而起勝解。如是所有一切身份。風聚所隨風聚所攝風聚藏隱無量風聚于中積集。如妒羅綿或疊絮等。諸輕飄物於是諸相而起勝解。彼若於內入息出息流轉不絕作意思惟。爾時名為于其內身住循身觀。若復於他死屍骸中青瘀等位入息出息流轉斷絕作意思惟。爾時名為于其外身住循身觀。若復于自臨欲死時而起勝解。或於已死入息出息無有流轉而起勝解。或於未死入息出息無有流轉而起勝解。由法爾故。爾時名為于內外身住循身觀。遍於一切正加行中。應修如是止品助伴止品所攝無倒加行。所餘一切如前應知。如是所有初修業者。蒙正教誨修正行時。安住熾然正知具念。調伏一切世間貪憂。若於如是正加行中。恒常修作畢竟修作無倒作意。非諠鬧等所能動亂。是名熾然。若於如是正加行中。修奢摩他毗缽舍那。審諦了知亂不亂相。如是名為正知具念。若能善取諸厭離相諸欣樂相。如是乃名調伏一切世間貪憂。由是因緣宣說彼能安住熾然。乃至調伏世間貪憂。先發如是正加行時。心一境性身心輕安微劣而轉難可覺了。復由修習勝奢摩他毗缽舍那。身心澄凈身心調柔身心輕安。即前微劣心一境性身心輕安。漸更增長能引強盛易可覺了。心一境性身心輕安。謂由因力展轉引發方便道理。彼于爾時
【現代漢語翻譯】 現代漢語譯本 勝解（Adhimoksha，深刻的理解）。所謂乃至一切毛孔的風都隨之進入而生起勝解。像這樣所有一切身份，風聚所隨，風聚所攝，風聚藏隱，無量風聚在其中積集，如同妒羅綿（Tula cotton，一種柔軟的棉花）或疊絮等，對於這些輕飄之物，生起勝解。如果對於內在的入息出息流轉不絕作意思惟，這時名為對於其內身安住于循身觀。如果又對於他人的死屍骸中青瘀等狀態，入息出息流轉斷絕作意思惟，這時名為對於其外身安住于循身觀。如果又對於自己臨近死亡時而生起勝解，或者對於已經死亡入息出息沒有流轉而生起勝解，或者對於未死入息出息沒有流轉而生起勝解，由於法爾（Dharmata，事物本來的性質）的緣故，這時名為對於內外身安住于循身觀。普遍對於一切正加行（Samyak prayoga，正確的修行）中，應當修習像這樣止品（Samatha，止禪）助伴，止品所攝的無倒加行（Aviparita prayoga，不顛倒的修行）。其餘一切應當如前所知。像這樣所有初修業者，蒙受正確的教誨修正行時，安住于熾然（Atapa，精進），正知（Samprajanya，正確的覺知）具念（Smrti，正念），調伏一切世間的貪憂（Abhidhya-daurmanasya，貪婪和憂愁）。如果在像這樣正加行中，恒常修作，畢竟修作，無倒作意（Aviparita manaskara，不顛倒的作意），不被喧鬧等所能動亂，這名為熾然。如果在像這樣正加行中，修習奢摩他（Samatha，止禪）毗缽舍那（Vipassana，觀禪），審諦了知亂與不亂的相狀，像這樣名為正知具念。如果能夠善於採取各種厭離之相，各種欣樂之相，像這樣才名為調伏一切世間的貪憂。由於這些因緣宣說他們能夠安住于熾然，乃至調伏世間貪憂。先發起像這樣正加行時，心一境性（Ekagrata，專注），身心輕安（Prasrabdhi，輕快安寧）微弱而轉，難以覺察。又由於修習殊勝的奢摩他毗缽舍那，身心澄凈，身心調柔，身心輕安，即前面微弱的心一境性身心輕安，逐漸更加增長，能夠引生強盛容易覺察的心一境性身心輕安，這是由於因的力量展轉引發方便道理，他們在那個時候
【English Translation】 English version Adhimoksha (Profound understanding). It is said that even the wind in every pore enters and gives rise to Adhimoksha. Like this, all parts of the body, followed by wind aggregates, contained by wind aggregates, hidden by wind aggregates, with countless wind aggregates accumulating within, like Tula cotton (a soft type of cotton) or layered floss, giving rise to Adhimoksha regarding these light and floating things. If one contemplates the continuous flow of inward and outward breaths within, this is called dwelling in mindfulness of the body internally. If one contemplates the cessation of inward and outward breaths in the stages of blue-green discoloration etc. in the corpse of another, this is called dwelling in mindfulness of the body externally. If one arises with Adhimoksha at the time of one's own impending death, or arises with Adhimoksha regarding the absence of inward and outward breaths in one who has already died, or arises with Adhimoksha regarding the absence of inward and outward breaths in one who has not yet died, due to Dharmata (the natural order of things), this is called dwelling in mindfulness of the body internally and externally. Universally, in all Samyak prayoga (right exertion), one should cultivate such Samatha (tranquility) accompaniments, Aviparita prayoga (non-inverted exertion) contained within Samatha. All the rest should be understood as before. Like this, all beginners, receiving correct teachings and practicing correctly, dwell in Atapa (ardor), Samprajanya (clear comprehension), Smrti (mindfulness), subduing all Abhidhya-daurmanasya (covetousness and grief) of the world. If in such Samyak prayoga, one constantly cultivates, ultimately cultivates, and applies Aviparita manaskara (non-inverted attention), not being disturbed by noise etc., this is called Atapa. If in such Samyak prayoga, one cultivates Samatha (tranquility) and Vipassana (insight), carefully discerning the aspects of disturbance and non-disturbance, this is called Samprajanya and Smrti. If one can skillfully grasp the various aspects of aversion and the various aspects of delight, only then is it called subduing all Abhidhya-daurmanasya of the world. Due to these causes, it is declared that they are able to dwell in Atapa, even subduing worldly Abhidhya-daurmanasya. When first initiating such Samyak prayoga, Ekagrata (one-pointedness of mind) and Prasrabdhi (physical and mental pliancy) are subtle and difficult to perceive. Furthermore, through the cultivation of superior Samatha and Vipassana, the body and mind become clear, the body and mind become pliable, and the body and mind become light and tranquil. The previously subtle Ekagrata and Prasrabdhi gradually increase, able to induce strong and easily perceptible Ekagrata and Prasrabdhi. This Ekagrata and Prasrabdhi, through the power of causes, mutually arise through skillful means. At that time, they
不久當起強盛。易了身心輕安心一境性。如是乃至有彼前相。于其頂上似重而起非損惱相。即由此相於內起故。能障樂斷。諸煩惱品心粗重性皆得除滅。能對治彼。心調柔性心輕安性皆得生起。由此生故有能隨順起身輕安。風大偏增眾多大種來入身中。因此大種入身中故。能障樂斷。諸煩惱品身粗重性。皆得除遣。能對治彼。身調柔性身輕安性。遍滿身中狀如充溢。彼初起時令心踴躍令心悅豫。歡喜俱行令心喜樂。所緣境性於心中現。從此已后彼初所起輕安勢力漸漸舒緩有妙輕安隨身而行在身中轉。由是因緣心踴躍性漸次退減。由奢摩他所攝持故。心於所緣寂靜行轉。從是已後於瑜伽行。初修業者名有作意。始得墮在有作意數。何以故。由此最初獲得色界定地所攝少分微妙正作意故。由是因緣名有作意。得此作意初修業者有是相狀。謂已獲得色界所攝少分定心。獲得少分身心輕安心一境性。有力有能善修凈惑所緣加行。令心相續滋潤而轉。為奢摩他之所攝護能凈諸行。雖行種種可愛境中。猛利貪纏亦不生起。雖少生起依止少分微劣對治。暫作意時即能除遣。如可愛境。可憎可愚可生憍慢可尋思境。當知亦爾。宴坐靜室暫持其心。身心輕安疾疾生起。不極為諸身粗重性之所逼惱。不極數起諸蓋現行。不極現行思慕。不樂
【現代漢語翻譯】 現代漢語譯本 不久之後，禪定會變得強盛。身心變得輕安，心專注于單一境界。像這樣，乃至出現之前的徵兆，在頭頂上感覺好像有重物升起，但不是令人難受的。正是由於這種徵兆在內心升起，能夠阻礙快樂和斷滅，各種煩惱的粗重性都得以消除，能夠對治它們。心的調柔性和輕安性都得以生起。由於這些生起，身體的輕安也隨之而來。風大偏盛，眾多地水火風四大元素進入身體。由於這些元素進入身體，能夠阻礙快樂和斷滅，各種煩惱的身體粗重性都得以消除，能夠對治它們。身體的調柔性和輕安性，遍滿全身，狀態如同充盈。它最初升起時，使心踴躍，使心愉悅，伴隨著歡喜，使心喜樂。所緣的境界在心中顯現。從此以後，最初升起的輕安勢力漸漸舒緩，有微妙的輕安隨著身體而行，在身體中運轉。由於這個原因，心踴躍的性質逐漸減退。由於奢摩他（śamatha，止）的攝持，心在所緣境上寂靜地運轉。從這以後，對於瑜伽行的初學者來說，被稱為『有作意』。開始被算作『有作意』的人。為什麼呢？因為他最初獲得了定地所攝的少分微妙正作意。由於這個原因，被稱為『有作意』。得到這種作意的初學者，有這樣的相狀：已經獲得了定地所攝的少分定心，獲得了少分的身心輕安和一心境性。有力量和能力很好地修習凈化迷惑的所緣加行，使心相續滋潤地運轉。被奢摩他所攝護，能夠凈化各種行為。即使在各種可愛的境界中，強烈的貪慾也不會生起。即使稍微生起，依靠少分微弱的對治，暫時作意時就能消除。像可愛的境界一樣，可憎、可愚、可生驕慢、可尋思的境界，也應當知道是同樣的。在安靜的房間里靜坐，暫時保持心念，身心輕安迅速生起，不會被身體的粗重性所逼惱，不會頻繁地生起各種蓋障的現行，不會頻繁地現行思慕和不樂。
【English Translation】 English version Soon, the samādhi (定) will become strong. The body and mind become light and tranquil, and the mind is focused on a single object. Like this, even until the appearance of the previous signs, it feels as if something heavy is rising on the top of the head, but it is not a painful sensation. It is precisely because this sign arises within that it can obstruct pleasure and cessation, and the coarseness of various afflictions is eliminated, enabling one to counteract them. The pliability and tranquility of the mind arise. Because of these arising, physical tranquility also follows. The wind element (vāyu-dhātu) becomes predominant, and many great elements (mahābhūta) enter the body. Because these elements enter the body, they can obstruct pleasure and cessation, and the physical coarseness of various afflictions is eliminated, enabling one to counteract them. The pliability and tranquility of the body pervade the entire body, in a state of fullness. When it first arises, it makes the mind leap with joy, makes the mind happy, accompanied by delight, and makes the mind joyful. The object of focus appears in the mind. From then on, the power of the tranquility that initially arose gradually relaxes, and a subtle tranquility accompanies the body and operates within the body. Because of this reason, the nature of the mind's leaping gradually diminishes. Because of being upheld by śamatha (奢摩他, calming meditation), the mind operates peacefully on the object of focus. From then on, for the beginner in the practice of yoga, it is called 'having attention' (有作意). One begins to be counted as 'having attention'. Why? Because he initially obtained a small portion of subtle right attention contained within the realm of samādhi. Because of this reason, he is called 'having attention'. The beginner who obtains this attention has such characteristics: he has already obtained a small portion of the samādhi-mind contained within the realm of samādhi, and has obtained a small portion of physical and mental tranquility and one-pointedness of mind. He has the strength and ability to cultivate well the preliminary practices of focusing on objects that purify delusion, causing the mind-stream to flow smoothly. Being protected by śamatha, he is able to purify various actions. Even in various lovely realms, strong greed will not arise. Even if it arises slightly, relying on a small and weak antidote, it can be eliminated with temporary attention. Just like lovely realms, hateful, foolish, pride-inducing, and thought-provoking realms should also be known to be the same. Sitting quietly in a quiet room, temporarily holding the mind, physical and mental tranquility quickly arises, and one will not be oppressed by the coarseness of the body, nor will the arising of various hindrances frequently occur, nor will longing and displeasure frequently arise.
憂慮俱行諸想作意。雖從定起出外經行。而有少分輕安餘勢隨身心轉。如是等類當知是名有作意者清凈相狀。
瑜伽師地論卷第三十二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十三
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第四瑜伽處之一
複次此嗢拖南曰。
七作意離欲 及諸定廣辯 二定五神通 生差別諸相 觀察于諸諦 如實而通達 廣分別于修 究竟為其後
已得作意諸瑜伽師。已入如是少分樂斷。從此已后唯有二趣更無所餘。何等為二。一者世間。二出世間。彼初修業諸瑜伽師。由此作意或念我當往世間趣。或念我當往出世趣。復多修習如是作意。如如於此極多修習。如是如是所有輕安心一境性。經歷彼彼日夜等位轉復增廣。若此作意堅固相續強盛而轉。發起清凈所緣勝解。于奢摩他品及毗缽舍那品善取其相。彼于爾時或樂往世間道發起加行。或樂往出世道發起加行。
問此中幾種補特伽羅。即于現法樂往世間道發起加行。非出世道。答略有四種補特伽羅。何等為四。一一切外道。二于正法中根性羸劣先修止行。三根性雖利善根未熟。四一切菩薩樂當來世證大菩提非於現法。如是四種
【現代漢語翻譯】 現代漢語譯本：憂慮和所有的想法、作意都已止息。即使從禪定中起身，外出經行，仍然有少許輕安的餘力伴隨身心。像這樣的情況，應當知道這被稱為『有作意者』的清凈狀態。
《瑜伽師地論》卷第三十二 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第三十三
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第四瑜伽處之一
其次，這個綱要說：
七種作意、離欲，以及各種禪定的廣泛闡述；兩種禪定、五種神通，產生差別和各種相狀；觀察諸諦（satya，真理），如實通達；廣泛地分別修行，究竟以其為最終目標。
已經獲得作意的瑜伽師，已經進入這樣少許的樂斷（sukha-prahāna，快樂的斷除）。從此以後只有兩種去處，沒有其他的了。哪兩種呢？一是世間，二是出世間。那些最初修行的瑜伽師，由此作意或者想『我應當前往世間趣』，或者想『我應當前往出世趣』。又多次修習這樣的作意。像這樣對此極多地修習，像這樣所有輕安和一心境性（ekāgratā，專注），經歷那些日夜等時間段，逐漸增長擴大。如果這個作意堅固相續，強盛地運轉，發起清凈所緣的殊勝理解。對於奢摩他品（śamatha-paksa，止品）和毗缽舍那品（vipaśyanā-paksa，觀品）善於把握其相。他們在那個時候或者樂於前往世間道發起加行（prayoga，努力），或者樂於前往出世道發起加行。
問：這裡有幾種補特伽羅（pudgala，人），就在現世樂於前往世間道發起加行，而不是出世道？答：略有四種補特伽羅。哪四種呢？一是一切外道，二是在正法中根性羸弱，先修止行，三是根性雖然銳利但善根未成熟，四是一切菩薩（bodhisattva），樂於在未來世證得大菩提（mahābodhi，偉大的覺悟），而不是在現世。就是這四種。
【English Translation】 English version: Worries and all thoughts, intentions, and mental activities have ceased. Even when rising from samadhi (定，concentration) and walking outside, there remains a slight residual force of ease and tranquility accompanying the body and mind. Such a state should be known as the pure state of 'one with intention'.
Yogācārabhūmi-śāstra (瑜伽師地論) Volume 32 Taisho Tripitaka Volume 30 No. 1579 Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra Volume 33
Said by Bodhisattva Maitreya (彌勒菩薩)
Tripiṭaka Master Xuanzang (玄奘) translated by imperial decree, Chapter Thirteen and Fourteen on the Śrāvakabhūmi (聲聞地) in the Local Section, the First of the Fourth Yoga Practices
Furthermore, this summary states:
Seven intentions, detachment, and extensive explanations of various samadhis; two samadhis, five supernormal powers, arising differences and various characteristics; observing the truths (satya), truly and thoroughly understanding; extensively distinguishing practices, ultimately taking it as the final goal.
Yogis who have attained intention have entered into such a small portion of joyful cessation (sukha-prahāna). From this point on, there are only two destinations, and nothing else remains. What are the two? One is the mundane (worldly), and the other is the supramundane (beyond the world). Those yogis who are initially practicing, through this intention, either think, 'I should go to the mundane destination,' or think, 'I should go to the supramundane destination.' They further cultivate such intention. Just as they cultivate this extensively, so too does all ease and tranquility and one-pointedness of mind (ekāgratā) gradually increase and expand through those days and nights. If this intention is firm, continuous, and powerfully progressing, it arouses a clear and superior understanding of the object of focus. They are skilled at grasping the characteristics of both the Śamatha-paksa (止品, the aspect of calming) and the Vipaśyanā-paksa (觀品, the aspect of insight). At that time, they either delight in proceeding towards the mundane path and initiate effort (prayoga), or they delight in proceeding towards the supramundane path and initiate effort.
Question: Among these, how many types of individuals (pudgala) are there who, in this present life, delight in proceeding towards the mundane path and initiate effort, but not towards the supramundane path? Answer: There are roughly four types of individuals. What are the four? First, all non-Buddhists; second, those within the true Dharma (正法) who are weak in their faculties and first cultivate calming practices; third, those who, although sharp in their faculties, have not yet matured their roots of virtue; and fourth, all Bodhisattvas (菩薩) who delight in attaining great Bodhi (mahābodhi, great enlightenment) in a future life, but not in this present life. These are the four.
補特伽羅。于現法中樂往世間道發起加行。此樂往世間道發起加行者。復有二種。一者具縛。謂諸異生。二不具縛。謂諸有學。此復云何。謂先於欲界觀為粗性。于初靜慮若定若生觀為靜性。發起加行離欲界欲。如是乃至發起加行離無所有處欲。當知亦爾。又依靜慮等能引無想定等及發五神通等。
又即依此若生若相皆當廣說。為離欲界欲勤修觀行諸瑜伽師。由七作意方能獲得離欲界欲。何等名為七種作意。謂了相作意。勝解作意。遠離作意。攝樂作意。觀察作意。加行究竟作意。加行究竟果作意。云何名爲了相作意。謂若作意能正覺了欲界粗相初靜慮靜相。云何覺了欲界粗相。謂正尋思欲界六事。何等為六。一義。二事。三相。四品。五時。六理。云何尋思諸欲粗義。謂正尋思如是諸欲有多過患有多損惱。有多疫癘有多災害。于諸欲中多過患義。廣說乃至多災害義。是名粗義。云何尋思諸欲粗事。謂正尋思于諸欲中有內貪慾。于諸欲中有外貪慾。云何尋思諸欲自相。謂正尋思此為煩惱欲此為事欲。此復三種。謂順樂受處。順苦受處。順不苦不樂受處。順樂受處是貪慾依處。是想心倒依處。順苦受處是瞋恚依處。是忿恨依處。順不苦不樂受處是愚癡依處。是覆惱誑諂無慚無愧依處。是見倒依處。即正尋思如是諸
【現代漢語翻譯】 現代漢語譯本： 補特伽羅（pudgala，指人或有情）。在現世修行中，爲了脫離世間輪迴之道而發起精進修行。這發起精進修行以求脫離世間輪迴之道的人，又有兩種：一種是被束縛的，指那些凡夫俗子；另一種是不被束縛的，指那些正在學習的人。這是什麼意思呢？就是說，先觀察欲界是粗糙的，然後觀察初禪的禪定或境界是寂靜的，從而發起精進修行以脫離欲界的慾望。像這樣，乃至發起精進修行以脫離無所有處的慾望，也應當知道是同樣的道理。此外，依靠禪定等，能夠引發無想定等，以及生起五神通等。 又，就依靠這些禪定等所產生的境界或現象，都應當廣泛地解說。爲了脫離欲界的慾望而勤奮修習觀行的瑜伽師，需要通過七種作意才能獲得脫離欲界慾望的成就。哪七種作意呢？分別是了相作意、勝解作意、遠離作意、攝樂作意、觀察作意、加行究竟作意、加行究竟果作意。什麼叫做了相作意呢？就是說，如果作意能夠正確地覺察到欲界的粗糙之相和初禪的寂靜之相。如何覺察欲界的粗糙之相呢？就是正確地尋思欲界的六件事。哪六件事呢？一是義，二是事，三是相，四是品，五是時，六是理。如何尋思諸欲的粗糙之義呢？就是正確地尋思這些慾望有很多過患，有很多損害和惱亂，有很多疫病和災害。在各種慾望中，有很多過患的意義，廣泛地說乃至有很多災害的意義，這就是粗糙之義。如何尋思諸欲的粗糙之事呢？就是正確地尋思在各種慾望中有內在的貪慾，在各種慾望中有外在的貪慾。如何尋思諸欲的自相呢？就是正確地尋思這是煩惱欲，這是事欲。這事欲又有三種，分別是順應樂受之處、順應苦受之處、順應不苦不樂受之處。順應樂受之處是貪慾的依處，是想心顛倒的依處。順應苦受之處是嗔恚的依處，是忿恨的依處。順應不苦不樂受之處是愚癡的依處，是覆、惱、誑、諂、無慚、無愧的依處，是見顛倒的依處。就是正確地尋思這些。
【English Translation】 English version: Pudgala (person or sentient being). In the practice of the present Dharma, one initiates diligent practice to embark on the path of liberation from the cycle of worldly existence. Those who initiate diligent practice to seek liberation from the cycle of worldly existence are of two types: those who are bound, referring to ordinary beings; and those who are not bound, referring to those who are still learning. What does this mean? It means that one first observes the desire realm as coarse, and then observes the dhyana or state of the first dhyana as tranquil, thereby initiating diligent practice to detach from the desires of the desire realm. Likewise, it should be understood that initiating diligent practice to detach from the desires of the realm of neither perception nor non-perception is the same. Furthermore, relying on dhyana and the like, one can induce states such as the cessation of perception and feeling, and develop the five supernormal powers. Moreover, the states or phenomena arising from relying on these dhyanas should be extensively explained. Yogis who diligently cultivate contemplation to detach from the desires of the desire realm can only attain detachment from the desires of the desire realm through seven types of mental application (作意, zuo yi). What are these seven types of mental application? They are: mental application of discerning characteristics, mental application of firm understanding, mental application of detachment, mental application of gathering joy, mental application of observation, mental application of ultimate practice, and mental application of the fruit of ultimate practice. What is called mental application of discerning characteristics? It means that if mental application can correctly perceive the coarse characteristics of the desire realm and the tranquil characteristics of the first dhyana. How does one perceive the coarse characteristics of the desire realm? It is by correctly contemplating the six aspects of the desire realm. What are these six aspects? They are: meaning, matter, characteristics, qualities, time, and reason. How does one contemplate the coarse meaning of desires? It is by correctly contemplating that these desires have many faults, many harms and disturbances, many epidemics and disasters. Among all desires, there is the meaning of many faults, extensively speaking, even the meaning of many disasters; this is the coarse meaning. How does one contemplate the coarse matter of desires? It is by correctly contemplating that in all desires there is internal greed, and in all desires there is external greed. How does one contemplate the self-characteristics of desires? It is by correctly contemplating that this is desire of affliction, and this is desire of matter. This desire of matter is further of three types: places that accord with pleasant feeling, places that accord with painful feeling, and places that accord with neither pleasant nor painful feeling. Places that accord with pleasant feeling are the basis of greed, the basis of the perversion of thought and mind. Places that accord with painful feeling are the basis of hatred, the basis of anger and resentment. Places that accord with neither pleasant nor painful feeling are the basis of ignorance, the basis of concealment, vexation, deceit, flattery, shamelessness, and lack of remorse, the basis of the perversion of views. It is by correctly contemplating these.
欲極惡諸受之所隨逐。極惡煩惱之所隨逐。是名尋思諸欲自相。云何尋思諸欲共相。謂正尋思此一切欲。生苦老苦廣說乃至求不得苦等所隨逐等所隨縛。諸受欲者于圓滿欲驅迫而轉。亦未解脫生等法故。雖彼諸欲勝妙圓滿而暫時有。是名尋思諸欲共相。云何尋思諸欲粗品。謂正尋思如是諸欲皆墮黑品。猶如骨鎖如凝血肉。如草炬火如一分炭火。如大毒蛇如夢所見。如假借得諸莊嚴具。如樹端果。追求諸欲諸有情類。于諸欲中受追求所作苦。受防護所作苦。受親愛失壞所作苦。受無厭足所作苦。受不自在所作苦。受惡行所作苦。如是一切如前應知。如世尊說。習近諸欲有五過患。謂彼諸欲極少滋味。多諸苦惱多諸過患。又彼諸欲于習近時。能令無厭能令無足能令無滿。又彼諸欲常為諸佛及佛弟子。賢善正行正至善士。以無量門呵責毀呰。又彼諸欲于習近時。能令諸結積集增長。又彼諸欲于習近時。我說無有惡不善業而不作者。如是諸欲令無厭足多所共有。是非法行惡行之因增長欲愛。智者所離速趣消滅依託眾緣。是諸放逸危亡之地。無常虛偽妄失之法。猶如幻化誑惑愚夫。若現法欲若后法欲。若天上欲若人中欲。一切皆是魔之所行魔之所住。於是處所能生無量依意所起惡不善法。所謂貪瞋及憤諍等。于聖弟子正修學時能
【現代漢語翻譯】 現代漢語譯本： 被極度厭惡的感受所伴隨，被極度惡劣的煩惱所伴隨，這被稱為尋思諸欲的自相。什麼是尋思諸欲的共相呢？是指如實地尋思所有這些慾望，都伴隨著生苦、老苦，乃至求不得苦等等，被這些痛苦所束縛。那些享受慾望的人，在圓滿的慾望中被驅使而轉動，也未能解脫生等法則的束縛。即使那些慾望勝妙圓滿，也只是暫時的存在，這被稱為尋思諸欲的共相。什麼是尋思諸欲的粗品呢？是指如實地尋思這些慾望都屬於黑品，猶如骨鎖，猶如凝結的血肉，猶如草炬之火，猶如一小塊炭火，猶如大毒蛇，猶如夢中所見，猶如借來的裝飾品，猶如樹梢的果實。追求慾望的眾生，在諸欲之中承受追求所帶來的痛苦，承受防護所帶來的痛苦，承受親愛之物失壞所帶來的痛苦，承受永不滿足所帶來的痛苦，承受不自在的痛苦，承受惡行的痛苦。這一切都如前所述應當知曉。正如世尊所說，親近諸欲有五種過患：這些慾望滋味極少，苦惱和過患卻很多；這些慾望在親近時，能使人永不滿足，永不充足，永不滿盈；這些慾望常常被諸佛以及佛弟子、賢善正行、正直善良的人士，以無量的方式呵責譭謗；這些慾望在親近時，能使各種煩惱結集增長；這些慾望在親近時，我說沒有不造作惡業和不善業的。這樣的慾望使人永不滿足，為眾人所共有，是非法行為和惡行的根源，增長慾望和愛戀，被智者所遠離，迅速消滅，依託眾多因緣。這是放逸和危亡之地，是無常、虛偽、妄失的法則，猶如幻化，迷惑愚夫。無論是現世的慾望，還是來世的慾望，無論是天上的慾望，還是人間的慾望，一切都是魔所行之處，魔所住之處。在這些地方能產生無量依附於意念而起的惡不善法，即貪婪、嗔恨以及憤怒爭鬥等等。對於正在修學的聖弟子來說，能
【English Translation】 English version: Accompanied by extremely disliked feelings, accompanied by extremely evil afflictions, this is called contemplating the self-nature of desires. What is contemplating the common nature of desires? It refers to truly contemplating all these desires, which are accompanied and bound by the suffering of birth, the suffering of aging, and even the suffering of not obtaining what one seeks, and so on. Those who enjoy desires are driven and revolve within the fulfillment of desires, and have not been liberated from the bonds of the laws of birth and so on. Even if those desires are supremely wonderful and complete, they are only temporary, and this is called contemplating the common nature of desires. What is contemplating the coarse aspects of desires? It refers to truly contemplating that these desires all belong to the dark side, like a skeleton, like congealed blood and flesh, like a torch of grass, like a piece of burning charcoal, like a large poisonous snake, like something seen in a dream, like borrowed ornaments, like fruit at the tip of a tree. Sentient beings who pursue desires, within these desires, endure the suffering caused by pursuit, endure the suffering caused by protection, endure the suffering caused by the loss of loved ones, endure the suffering caused by insatiability, endure the suffering caused by lack of freedom, endure the suffering caused by evil deeds. All of this should be understood as before. As the World Honored One said, approaching desires has five faults: these desires have very little taste, but many sufferings and faults; these desires, when approached, can make one never satisfied, never content, never fulfilled; these desires are often criticized and reviled by all Buddhas and disciples of the Buddha, virtuous and righteous conduct, upright and kind people, in countless ways; these desires, when approached, can cause various afflictions to accumulate and grow; these desires, when approached, I say there is no evil or unwholesome karma that is not created. Such desires make one never satisfied, are shared by many, are the cause of unlawful behavior and evil deeds, increase desire and attachment, are shunned by the wise, quickly perish, and rely on numerous conditions. This is a place of negligence and danger, a law of impermanence, falsehood, and loss, like an illusion, deceiving fools. Whether it is desire in this life, or desire in the next life, whether it is heavenly desire, or human desire, all are the places where demons roam, the places where demons dwell. In these places, countless evil and unwholesome dharmas arising from the mind can be produced, namely greed, hatred, and anger and strife, and so on. For holy disciples who are practicing, it can
為障礙。由如是等差別因緣。如是諸欲多分墮在黑品所攝。是名尋思諸欲粗品。云何尋思諸欲粗時。謂正尋思如是諸欲去來今世。于常常時于恒恒時。多諸過患多諸損惱。多諸疫癘多諸災害。是名尋思諸欲粗時。云何尋思諸欲粗理。謂正尋思如是諸欲。由大資糧由大追求由大劬勞。及由種種無量差別工巧業處。方能招集生起增長。又彼諸欲雖善生起。雖善增長。一切多為外攝受事。謂父母妻子奴婢作使親友眷屬。或為對治。自內有色粗重四大。糜飯長養常須覆蔽沐浴按摩。壞斷離散消滅法身。隨所生起種種苦惱。食能對治諸飢渴苦。衣能對治諸寒熱苦。及能覆蔽可慚羞處。臥具能治諸勞睡苦。及能對治經行住苦。病緣醫藥能治病苦。是故諸欲唯能對治隨所生起種種苦惱。不應染著而受用之。唯應正念。譬如重病所逼切人。為除病故服雜穢藥。又彼諸欲有至教量證有粗相。又彼諸欲如是如是所有粗相。我亦于內現智見轉。又彼諸欲有比度量知有粗相。又彼諸欲從無始來本性粗穢成就。法性難思。法性不應思議。不應分別。是名尋思諸欲粗理。如是名為由六種事覺了欲界諸欲粗相。復能覺了初靜慮中所有靜相。謂欲界中一切粗性。于初靜慮皆無所有。由離欲界諸粗性故。初靜慮中說有靜性。是名覺了初靜慮中所有靜相。即
【現代漢語翻譯】 現代漢語譯本 為障礙。由於像這樣種種不同的因緣，這些慾望大多屬於不好的範疇。這叫做思索慾望的粗糙之處。 什麼是思索慾望粗糙的時候呢？就是認真地思索這些慾望在過去、現在、未來，常常、時時都存在著許多過患、許多損害、許多疫病、許多災害。這叫做思索慾望粗糙的時候。 什麼是思索慾望粗糙的道理呢？就是認真地思索這些慾望，需要巨大的資糧、巨大的追求、巨大的辛勞，以及種種無量不同的工巧技藝，才能招集、生起、增長。而且這些慾望即使很好地生起、很好地增長，大多是爲了外在的攝受事物，比如父母、妻子、奴婢、僕人、親友、眷屬。或者爲了對治自身內在有色的粗重四大，需要用米飯來滋養，經常需要遮蔽、沐浴、性行為。最終會壞滅、斷離、消散，滅亡法身。隨著慾望的生起，會產生種種苦惱。食物能夠對治飢餓和口渴的痛苦，衣服能夠對治寒冷和炎熱的痛苦，並且能夠遮蔽可羞愧的地方。臥具能夠對治勞累和睡眠的痛苦，並且能夠對治經行和居住的痛苦。生病時需要醫藥來對治疾病的痛苦。所以，這些慾望只能對治隨著慾望生起的種種苦惱，不應該貪戀執著地受用它們，而應該保持正念。就像身患重病的人，爲了去除疾病而服用各種污穢的藥物一樣。而且，這些慾望有至教的衡量，證明有粗糙的相狀。這些慾望的種種粗糙相狀，我也在內心通過智慧觀察到。而且，這些慾望可以通過比較推度，知道有粗糙的相狀。而且，這些慾望從無始以來，本性就是粗糙污穢的，成就了法性難以思議，法性不應該思議，不應該分別。這叫做思索慾望粗糙的道理。像這樣，通過六種事情覺察到欲界的種種慾望的粗糙相狀。 進一步能夠覺察到初禪（Dhyana）（初靜慮）中所有的寂靜相狀，就是欲界中一切粗糙的性質，在初禪中都沒有。由於遠離了欲界的種種粗糙性質，所以在初禪中說有寂靜的性質。這叫做覺察到初禪中所有的寂靜相狀。
【English Translation】 English version as obstacles. Due to such different causes and conditions, these desires mostly fall under the category of the unwholesome. This is called contemplating the coarseness of desires. What is the time of contemplating the coarseness of desires? It is when one earnestly contemplates that these desires, in the past, present, and future, always and constantly have many faults, many harms, many epidemics, and many disasters. This is called the time of contemplating the coarseness of desires. What is the principle of contemplating the coarseness of desires? It is when one earnestly contemplates that these desires require great resources, great pursuit, great labor, and various immeasurable skillful means to gather, arise, and grow. Moreover, even if these desires arise and grow well, they are mostly for the sake of external possessions, such as parents, wives, servants, slaves, relatives, and dependents. Or they are for counteracting the coarse and heavy four great elements of one's own body, which need to be nourished with rice, constantly covered, bathed, and engaged in sexual activity. Eventually, they will decay, break apart, dissipate, and destroy the Dharma body. As desires arise, various sufferings arise. Food can counteract the suffering of hunger and thirst, clothing can counteract the suffering of cold and heat, and can cover shameful places. Bedding can counteract the suffering of fatigue and sleep, and can counteract the suffering of walking and dwelling. Medicine can cure the suffering of illness. Therefore, these desires can only counteract the various sufferings that arise with them. One should not be attached to and indulge in them, but should maintain mindfulness. It is like a person afflicted with a serious illness who takes various impure medicines to remove the illness. Moreover, these desires have the measure of authoritative teachings, proving that they have coarse aspects. I also observe these various coarse aspects of desires internally through wisdom. Moreover, these desires can be inferred through comparison, knowing that they have coarse aspects. Moreover, these desires, from beginningless time, are inherently coarse and impure, achieving a Dharma nature that is difficult to conceive. The Dharma nature should not be conceived, should not be discriminated. This is called the principle of contemplating the coarseness of desires. In this way, through six things, one perceives the coarse aspects of the various desires of the desire realm (Kāmadhātu). Furthermore, one can perceive all the tranquil aspects in the first Dhyana (first meditative absorption) (Prathama Dhyana), that is, all the coarse qualities in the desire realm are absent in the first Dhyana. Because of the absence of the various coarse qualities of the desire realm, it is said that there is tranquility in the first Dhyana. This is called perceiving all the tranquil aspects in the first Dhyana.
由如是定地作意。于欲界中了為粗相。于初靜慮了為靜相。是故名爲了相作意。即此作意當言猶為聞思間雜。彼既如是如理尋思。了知諸欲是其粗相。知初靜慮是其靜相。從此已后超過聞思唯用修行。于所緣相發起勝解。修奢摩他毗缽舍那。既修習已如所尋思。粗相靜相數起勝解。如是名為勝解作意。即此勝解善修善習善多修習為因緣故。最初生起斷煩惱道。即所生起斷煩惱道俱行作意。此中說名遠離作意。由能最初斷于欲界先所應斷諸煩惱故。及能除遣彼煩惱品粗重性故。從是已后愛樂於斷愛樂遠離。于諸斷中見勝功德。觸證少分遠離喜樂。於時時間欣樂作意而深慶悅。於時時間厭離作意而深厭患。為欲除遣惛沉睡眠掉舉等故。如是名為攝樂作意。彼由如是樂斷樂修。正修加行善品任持。欲界所繫諸煩惱纏。若行若住不復現行。便作是念。我今為有于諸欲中貪慾煩惱不覺知耶。為無有耶。為審觀察如是事故隨於一種可愛凈相作意思惟。猶未永斷諸隨眠。故思惟如是凈妙相時。便復發起隨習近心趣習近心臨習近心。不能住舍。不能厭毀制伏違逆。彼作是念。我于諸欲猶未解脫其心。猶未正得解脫。我心仍為諸行制伏。如水被持。未為法性之所制伏。我今復應為欲永斷余隨眠故。正勤安住樂斷樂修。如是名為觀察作意。
【現代漢語翻譯】 現代漢語譯本 由於像這樣以確定的心意專注于目標，因此將欲界視為粗糙的表象（粗相），將初禪（初靜慮）視為寂靜的表象（靜相）。所以，這被稱為表象作意（了相作意）。這種作意仍然夾雜著聽聞和思索。當他像這樣如理如實地尋思時，了知各種慾望是粗糙的表象，了知初禪是寂靜的表象。從此以後，超越聽聞和思索，只用修行，對於所緣的表象發起殊勝的理解（勝解），修習奢摩他（止）和毗缽舍那（觀）。已經修習之後，就像所尋思的那樣，對於粗糙的表象和寂靜的表象多次發起殊勝的理解。這被稱為勝解作意。這種殊勝的理解，由於善於修習、善於串習、善於多次修習作為因緣，最初生起斷除煩惱的道路（斷煩惱道）。所生起的斷除煩惱的道路，以及與之同時生起的作意，在這裡被稱為遠離作意。因為它能夠最初斷除欲界中先前應當斷除的各種煩惱，並且能夠去除那些煩惱所具有的粗重性。從這以後，喜愛斷除煩惱，喜愛遠離煩惱，在各種斷除煩惱中看到殊勝的功德，體驗到少許遠離煩惱的喜悅和快樂。時常欣喜地進行作意，並且深深地感到慶幸和喜悅；時常厭惡地進行作意，並且深深地感到厭倦和厭惡。爲了去除昏沉、睡眠、掉舉等等的干擾。這被稱為攝樂作意。 由於像這樣喜愛斷除煩惱，喜愛修行，如法地修行加行，善於保持善法，欲界所繫的各種煩惱纏縛，無論是行走還是居住，都不再現行。於是就想：我現在是否還有對於各種慾望的貪慾煩惱而不自覺知呢？還是沒有了呢？爲了審慎地觀察這樣的事情，於是就對某種可愛的清凈表象進行作意思惟。由於還沒有永遠斷除各種隨眠煩惱，所以在思惟這樣的清凈美妙的表象時，便又發起隨順串習的心（隨習近心），趨向串習的心（趣習近心），臨近串習的心（臨習近心），不能停止，不能厭惡毀壞，不能制伏違逆。他這樣想：我對於各種慾望，仍然沒有解脫我的心，仍然沒有真正得到解脫。我的心仍然被各種行所制伏，就像水被控制一樣，沒有被法性所制伏。我現在應當爲了永遠斷除剩餘的隨眠煩惱，精進安住于喜愛斷除煩惱，喜愛修行。這被稱為觀察作意。
【English Translation】 English version Due to focusing the mind with such determined intention, the realm of desire (欲界, Yu Jie) is perceived as a coarse appearance (粗相, cu xiang), and the first dhyana (初靜慮, chu jing lv) is perceived as a tranquil appearance (靜相, jing xiang). Therefore, this is called the 'appearance-oriented attention' (了相作意, liao xiang zuo yi). This attention is still mixed with learning and contemplation. Since he contemplates thus in accordance with the truth, he understands that the various desires are coarse appearances, and he knows that the first dhyana is a tranquil appearance. From then on, surpassing learning and contemplation, he uses only practice, generating profound understanding (勝解, sheng jie) of the object of focus, cultivating Shamatha (奢摩他, she mo ta) and Vipassana (毗缽舍那, pi po she na). Having cultivated, he repeatedly generates profound understanding of the coarse and tranquil appearances, as he has contemplated. This is called 'understanding-oriented attention' (勝解作意, sheng jie zuo yi). This profound understanding, due to being well cultivated, well practiced, and well repeatedly practiced, initially gives rise to the path of cutting off afflictions (斷煩惱道, duan fan nao dao). The path of cutting off afflictions that arises, along with the attention that arises simultaneously, is here called 'separation-oriented attention' (遠離作意, yuan li zuo yi), because it can initially cut off the various afflictions in the desire realm that should be cut off first, and because it can remove the heaviness of those afflictions. From then on, he loves to cut off afflictions and loves to be separated from them, seeing the excellent merits in various separations, experiencing a small amount of joy and happiness from separation. He delights in attention from time to time, deeply rejoicing; he loathes attention from time to time, deeply disliking it, in order to remove dullness, sleepiness, agitation, and so on. This is called 'gathering-joy attention' (攝樂作意, she le zuo yi). Because he loves to cut off afflictions and loves to practice in this way, practicing diligently and maintaining virtuous qualities, the various afflictions bound to the desire realm, whether walking or dwelling, no longer manifest. Then he thinks: 'Do I now have greed and affliction for various desires without knowing it? Or do I not have it?' In order to carefully observe such things, he contemplates a kind of lovely, pure appearance. Because he has not yet permanently cut off the various latent afflictions (隨眠, sui mian), when contemplating such a pure and wonderful appearance, he again generates a mind that follows habit (隨習近心, sui xi jin xin), a mind that tends toward habit (趣習近心, qu xi jin xin), a mind that approaches habit (臨習近心, lin xi jin xin), unable to stop, unable to loathe and destroy, unable to subdue and resist. He thinks: 'I have not yet liberated my mind from various desires; I have not yet truly attained liberation. My mind is still controlled by various actions, like water being held, not controlled by the nature of Dharma (法性, fa xing). I should now diligently abide in loving to cut off afflictions and loving to practice, in order to permanently cut off the remaining latent afflictions.' This is called 'observation-oriented attention' (觀察作意, guan cha zuo yi).
從此倍更樂斷樂修修奢摩他毗缽舍那。鄭重觀察修習對治。時時觀察先所已斷。由是因緣從欲界系一切煩惱心得離系。此由暫時伏斷方便。非是畢竟永害種子。當於爾時初靜慮地前加行道已得究竟一切煩惱對治。作意已得生起。是名加行究竟作意。從此無間由是因緣證入根本初靜慮定。即此根本初靜慮定俱行作意。名加行究竟果作意。又于遠離攝樂作意現在轉時。能適悅身離生喜樂。於時時間微薄現前。加行究竟作意轉時。即彼喜樂轉復增廣。於時時間深重現前。加行究竟果作意轉時。離生喜樂遍諸身份。無不充滿無有間隙。彼于爾時遠離諸欲。遠離一切惡不善法。有尋有伺離生喜樂。于初靜慮圓滿五支具足安住。名住欲界對治修果。名隨證得離欲界欲。又了相作意。于所應斷能正了知。于所應得能正了知。為斷應斷為得應得。心生希愿勝解作意。為斷為得正發加行。遠離作意。能捨所有上品煩惱。攝樂作意。能捨所有中品煩惱。觀察作意。能于所得離增上慢安住其心。加行究竟作意能捨所有下品煩惱。加行究竟果作意。能正領受彼諸作意善修習果。又若了相作意。若勝解作意。總名隨順作意厭壞對治俱行。若遠離作意。若加行究竟作意。總名對治作意斷對治俱行。若攝樂作意。名對治作意及順清凈作意。若觀察作意
【現代漢語翻譯】 現代漢語譯本： 從此更加精進地修習斷除煩惱的禪定（奢摩他，Śamatha）和智慧觀照（毗缽舍那，Vipaśyanā）。鄭重地觀察和修習對治法。時時觀察先前已經斷除的煩惱。由於這樣的因緣，從欲界系（Kāmadhātu）的一切煩惱中獲得解脫。這只是通過暫時的伏斷煩惱的方法，並非是徹底地永遠斷除煩惱的種子。當在這個時候，在初禪（初靜慮地，Prathama-dhyāna-bhūmi）之前的加行道（Prayoga-mārga）已經達到究竟，一切煩惱的對治作意（manaskāra）已經生起，這被稱為加行究竟作意。從此無間斷，由於這樣的因緣，證入根本初禪定（初靜慮定，Prathama-dhyāna-samāpatti）。與這個根本初禪定同時生起的作意，被稱為加行究竟果作意。 又在遠離（Viveka）和攝樂（Saṃgraha）作意現在運轉的時候，能夠使身體感到舒適愉悅，產生由遠離而生的喜樂（Vivekaja-prīti-sukha），在時時微微地顯現。加行究竟作意運轉的時候，這種喜樂就更加增廣，在時時深深地顯現。加行究竟果作意運轉的時候，由遠離而生的喜樂遍佈全身，沒有不充滿的地方，沒有間隙。他在那個時候，遠離各種慾望（Kāma），遠離一切惡和不善法，具有尋（Vitarka）和伺（Vicāra），由遠離而生的喜樂，在初禪中圓滿五支（Pañcāṅga）具足安住，這被稱為安住于欲界的對治修習的果報，被稱為隨證得遠離欲界的慾望。 又了相作意（Lakṣaṇa-manaskāra），對於所應該斷除的煩惱能夠正確地了知，對於所應該獲得的功德能夠正確地了知，爲了斷除應該斷除的煩惱，爲了獲得應該獲得的功德，心中生起希望和勝解（Adhimokṣa）的作意，爲了斷除和獲得而正確地發起加行。遠離作意，能夠捨棄所有上品（superior）的煩惱。攝樂作意，能夠捨棄所有中品（medium）的煩惱。觀察作意（Vīkṣaṇa-manaskāra），能夠對於所獲得的功德，不生起增上慢（Adhimāna），安住其心。加行究竟作意能夠捨棄所有下品（inferior）的煩惱。加行究竟果作意，能夠正確地領受這些作意善修習的果報。 又如果了相作意和勝解作意，總稱為隨順作意，與厭壞（nirveda）的對治同時生起。如果遠離作意和加行究竟作意，總稱為對治作意，與斷除（prahāṇa）的對治同時生起。如果攝樂作意，是屬於對治作意和順清凈（prasāda）作意。如果觀察作意
【English Translation】 English version: From this point on, one should diligently cultivate the practice of cessation (Śamatha) and insight (Vipaśyanā). Earnestly observe and practice the antidotes. Constantly observe what has already been abandoned. Due to this cause, one becomes detached from all afflictions of the desire realm (Kāmadhātu). This is a temporary method of subduing and abandoning afflictions, not a complete and permanent eradication of the seeds. At that time, when the preliminary practices (Prayoga-mārga) before the first dhyāna (Prathama-dhyāna-bhūmi) have reached their culmination, and the mental application (manaskāra) for counteracting all afflictions has arisen, this is called the culminating mental application of practice. Immediately after this, due to this cause, one enters into the fundamental first dhyāna (Prathama-dhyāna-samāpatti). The mental application that arises simultaneously with this fundamental first dhyāna is called the resultant culminating mental application of practice. Furthermore, when the mental applications of detachment (Viveka) and gathering delight (Saṃgraha) are currently active, they can bring comfort and joy to the body, producing joy and pleasure born of detachment (Vivekaja-prīti-sukha), which manifests subtly from time to time. When the culminating mental application of practice is active, this joy and pleasure become even more extensive, manifesting deeply from time to time. When the resultant culminating mental application of practice is active, the joy and pleasure born of detachment pervade all parts of the body, filling them completely without any gaps. At that time, one is detached from all desires (Kāma), detached from all evil and unwholesome dharmas, possessing initial application (Vitarka) and sustained application (Vicāra), with joy and pleasure born of detachment, dwelling perfectly in the first dhyāna, complete with its five factors (Pañcāṅga). This is called dwelling in the result of cultivating the antidote to the desire realm, and is called the attainment of detachment from the desires of the desire realm. Moreover, the mental application of discerning characteristics (Lakṣaṇa-manaskāra) enables one to correctly know what should be abandoned and to correctly know what should be attained. With the intention of abandoning what should be abandoned and attaining what should be attained, one generates a mental application of aspiration and conviction (Adhimokṣa), and correctly initiates the practice for abandoning and attaining. The mental application of detachment enables one to abandon all superior afflictions. The mental application of gathering delight enables one to abandon all medium afflictions. The mental application of observation (Vīkṣaṇa-manaskāra) enables one to not generate arrogance (Adhimāna) towards what has been attained, and to stabilize one's mind. The culminating mental application of practice enables one to abandon all inferior afflictions. The resultant culminating mental application of practice enables one to correctly experience the results of these mental applications that have been well cultivated. Furthermore, the mental application of discerning characteristics and the mental application of conviction are collectively called conforming mental applications, which arise simultaneously with the antidote of aversion (nirveda). The mental application of detachment and the culminating mental application of practice are collectively called antidotal mental applications, which arise simultaneously with the antidote of abandonment (prahāṇa). The mental application of gathering delight is both an antidotal mental application and a mental application of serenity (prasāda). The mental application of observation
。名順觀察作意。如是其餘四種作意當知攝入六作意中。謂隨順作意。對治作意。順清凈作意。順觀察作意如初靜慮定有七種作意。如是第二第三第四靜慮定。及空無邊處。識無邊處。無所有處。非想非非想處定。當知各有七種作意。若於有尋有伺初靜慮地覺了粗相。于無尋無伺第二靜慮地覺了靜相。為欲證入第二靜慮。應知是名了相作意。謂已證入初靜慮定。已得初靜慮者。于諸尋伺觀為粗效能正了知。若在定地。于緣最初率爾而起。匆務行境。粗意言性。是名為尋。即于彼緣隨彼而起隨彼而行。徐歷行境。細意言性。是名為伺。又正了知如是尋伺是心法性。心生時生。共有相應同一緣轉。又正了知如是尋伺依內而生外處所攝。又正了知如是一切過去未來現在所攝。從因而生。從緣而生。或增或減不久安住暫時而有率爾現前。令心躁擾令心散動不靜行轉。求上地時苦住隨逐。是故皆是黑品所攝隨逐諸欲。離生喜樂少分勝利。隨所在地自性。能令有如是相。于常常時于恒恒時。有尋有伺心行所緣。躁擾而轉不得寂靜。以如是等種種行相。于諸尋伺覺了粗相。又正了知弟二靜慮無尋無伺。如是一切所說粗相皆無所有。是故宣說第二靜慮有其靜相。彼諸粗相皆遠離故。為欲證入第二靜慮。隨其所應其餘作意如前應知。如是
乃至為欲證入非想非非想處定。于地地中隨其所應。當知皆有七種作意。又彼粗相遍在一切下地皆有。下從欲界展轉上至無所有處。當知粗相略有二種。謂諸下地苦住增上。望上所住不寂靜故。及諸壽量時分短促。望上壽量轉減少故。此二粗相由前六事。如其所應當正尋思。隨彼彼地樂離欲時。如其所應于次上地尋思靜相。漸次乃至證得加行究竟果作意。
複次此中離欲者。欲有二種。一者煩惱欲。二者事欲。離有二種。一者相應離。二者境界離。離惡不善法者。煩惱欲因所生種種惡不善法。即身惡行語惡行等。持杖持刀斗訟諍競。諂誑詐偽起妄語等。由斷彼故說名為離惡不善法。有尋有伺者。由於尋伺未見過失。自地猶有對治欲界諸善尋伺。是故說名有尋有伺。所言離者。謂已獲得加行究竟作意故。所言生者。由此為因由此為緣。無間所生故名離生。言喜樂者。謂已獲得所希求義。及於喜中未見過失。一切粗重已除遣故。及已獲得廣大輕安。身心調暢有堪能故。說名喜樂。所言初者。謂從欲界最初上進。創首獲得依順次數。說名為初。言靜慮者。於一所緣繫念寂靜正審思慮。故名靜慮。言具足者。謂已獲得加行究竟果作意故。言安住者。謂於後時由所修習多成辦故。得隨所樂得無艱難得無梗澀。于靜慮定其心
【現代漢語翻譯】 現代漢語譯本 乃至爲了想要證入非想非非想處定（既非有想也非無想的禪定境界）。在每一層禪定境界中，都應當知道有七種作意（心理活動）。並且，粗相（粗糙的特徵）普遍存在於一切較低的禪定境界中。從欲界（充滿慾望的境界）開始，逐漸向上直到無所有處（沒有任何東西的境界），應當知道粗相略微有兩種：一是較低境界的苦住（痛苦的停留）會增加，因為相對於較高的境界來說，較低的境界不夠寂靜；二是較低境界的壽命時間短暫，因為相對於較高的境界來說，壽命會逐漸減少。這兩種粗相，應當通過前面所說的六種方法，如其所應地進行正確的思考。隨著在各個禪定境界中逐漸遠離慾望時，應當如其所應地思考更高境界的寂靜之相，逐漸乃至證得加行究竟果作意（通過努力修行最終獲得成果的心理活動）。
其次，這裡所說的離欲者，慾望有兩種：一是煩惱欲（由煩惱產生的慾望），二是事欲（對事物的慾望）。遠離也有兩種：一是相應離（從心理上遠離），二是境界離（從境界上遠離）。遠離惡不善法者，是指由煩惱欲因所產生的各種惡不善法，即身惡行、語惡行等。例如，拿著棍棒刀劍，爭鬥訴訟，諂媚欺騙，虛偽，說謊等等。因為斷除了這些，所以被稱為遠離惡不善法。有尋有伺者，是因為還沒有看到尋（粗略的思考）和伺（精細的思考）的過失，在自身所處的禪定境界中，仍然存在著對治欲界的各種善的尋和伺。所以被稱為有尋有伺。所說的離生，是指已經獲得了加行究竟作意。所說的生，是指以此為因，以此為緣，無間斷地產生。所說的喜樂，是指已經獲得了所希望的意義，並且在喜悅之中沒有看到過失，一切粗重的煩惱都已經去除，並且已經獲得了廣大的輕安，身心調暢，有能力修行，所以被稱為喜樂。所說的初，是指從欲界最初向上前進，首次獲得，依順次第。所說的靜慮（禪定），是指將心專注於一個所緣境，寂靜地進行正確的思考，所以稱為靜慮。所說的具足，是指已經獲得了加行究竟果作意。所說的安住，是指在之後的時間裡，因為通過修行多次成就，所以能夠隨心所欲，沒有困難，沒有阻礙，內心安住于禪定之中。
【English Translation】 English version Furthermore, in order to attain the Samadhi of Neither Perception nor Non-Perception, in each stage of Dhyana (meditative absorption), it should be known that there are seven types of Manasikara (mental activities). Moreover, the coarse aspects are universally present in all lower realms. Starting from the Kama-dhatu (desire realm), gradually ascending to the Akincanyayatana (realm of nothingness), it should be known that there are roughly two types of coarse aspects: firstly, the suffering of dwelling in the lower realms increases, because compared to the higher realms, the lower realms are not tranquil; secondly, the lifespan in the lower realms is short, because compared to the higher realms, the lifespan gradually decreases. These two coarse aspects should be properly contemplated through the aforementioned six methods, as appropriate. As one gradually departs from desires in each stage of Dhyana, one should contemplate the tranquil aspects of the higher realms, gradually progressing until one attains the Karana-nisthagamana-phala-manasikara (mental activity of achieving the ultimate result through effort).
Furthermore, the term 'departing from desires' here refers to two types of desires: firstly, Klesa-kama (desires arising from afflictions), and secondly, Vastu-kama (desires for objects). There are also two types of departure: firstly, Samprayoga-viveka (separation in association), and secondly, Visaya-viveka (separation in object). 'Departing from evil and unwholesome dharmas' refers to the various evil and unwholesome dharmas arising from the cause of Klesa-kama, such as evil deeds of body and evil deeds of speech. For example, holding sticks and swords, engaging in disputes and quarrels, flattery and deception, falsehood, and lying. Because these are abandoned, it is called 'departing from evil and unwholesome dharmas.' 'Having Vitarka and Vicara' is because one has not yet seen the faults of Vitarka (gross thought) and Vicara (subtle thought), and in one's own realm of Dhyana, there still exist wholesome Vitarka and Vicara that counteract the Kama-dhatu. Therefore, it is called 'having Vitarka and Vicara.' 'Born of detachment' means that one has already attained the Karana-nisthagamana-manasikara. 'Born' means that it arises without interruption, caused by and conditioned by this. 'Joy and happiness' means that one has already obtained the desired meaning, and has not seen faults in joy, all coarse afflictions have been removed, and one has obtained great lightness and ease, with body and mind harmonized and capable of practice, therefore it is called 'joy and happiness.' 'First' means that one is initially advancing upwards from the Kama-dhatu, obtaining for the first time, following the order. 'Dhyana' (meditative concentration) means that the mind is focused on a single object of contemplation, contemplating tranquilly and correctly, therefore it is called Dhyana. 'Endowed with' means that one has already attained the Karana-nisthagamana-phala-manasikara. 'Abiding' means that in the future, because of repeated practice and accomplishment, one is able to abide as one pleases, without difficulty, without obstruction, with the mind abiding in Dhyana.
晝夜能正隨順。趣向臨入隨所欲樂。乃至七日七夜能正安住。故名安住。複次于有尋有伺三摩地相。心能棄捨。于無尋無伺三摩地相。繫念安住。于諸匆務所行境界。能正遠離。于不匆務所行境界安住。其心一味寂靜極寂靜轉。是故說言尋伺寂靜故。內等凈故。又彼即于無尋無伺三摩地中。串修習故。超過尋伺有間缺位。能正獲得無間缺位。是故說言心一趣故。無尋無伺者。一切尋伺悉皆斷故。所言定者。謂已獲得加行究竟作意故。所言生者。由此為因由此為緣無間所生故。名定生。言喜樂者。謂已獲得所希求義。又于喜中未見過失有欣有喜。一切尋伺初靜慮地諸煩惱品所有粗重皆遠離。故能對治彼廣大輕安。身心調柔有堪能樂所隨逐故。名有喜樂。依順次數此為第二。如是一切如前應知。複次彼于喜相深見過失。是故說言于喜離欲。又于爾時遠離二種亂心災患。能于離喜第三靜慮攝持其心。第二靜慮已離尋伺。今於此中復離於喜。是故說言安住于舍。如是二法能擾亂心障無間舍。初靜慮中有尋伺故。令無間舍不自在轉。第二靜慮由有喜故。令無間舍不自在轉。是故此舍初二靜慮說名無有。由是因緣修靜慮者。第三靜慮方名有舍。由有舍故。如如安住所有正念。如是如是彼喜俱行想及作意不復現行。若復於此第三靜慮
【現代漢語翻譯】 現代漢語譯本 日夜都能正確地隨順（晝夜能正隨順）。趨向、臨入自己所喜歡的狀態（趣向臨入隨所欲樂），乃至七天七夜都能正確地安住其中（乃至七日七夜能正安住），所以叫做安住。此外，對於有尋有伺的三摩地（有尋有伺三摩地）的現象，心能夠捨棄；對於無尋無伺的三摩地（無尋無伺三摩地）的現象，能夠專注於此並安住其中（繫念安住）。對於各種繁忙事務的境界（諸匆務所行境界），能夠正確地遠離；對於不繁忙事務的境界安住（于不匆務所行境界安住），他的心變得純一、寂靜、極其寂靜（其心一味寂靜極寂靜轉）。因此說，因為尋伺寂靜的緣故（尋伺寂靜故），內心平等清凈的緣故（內等凈故）。而且，他就在這無尋無伺的三摩地中（無尋無伺三摩地中），通過反覆修習（串修習故），超越了尋伺之間斷的階段（超過尋伺有間缺位），能夠正確地獲得無間斷的階段（能正獲得無間缺位）。因此說，因為心專注一境的緣故（心一趣故）。『無尋無伺』（無尋無伺者），是因為一切尋伺都完全斷絕的緣故（一切尋伺悉皆斷故）。所說的『定』（定者），是指已經獲得了加行究竟的作意（加行究竟作意）的緣故。所說的『生』（生者），是因為以此為因，以此為緣，無間斷地產生的緣故（由此為因由此為緣無間所生故），叫做定生。所說的『喜樂』（喜樂者），是指已經獲得了所希望的意義（所希求義），又在喜悅之中沒有看到過失，有欣喜和快樂（于喜中未見過失有欣有喜）。一切尋伺，初禪定（初靜慮地）中所有煩惱的品類，所有粗重的障礙都遠離了（一切尋伺初靜慮地諸煩惱品所有粗重皆遠離），所以能夠對治那廣大的輕安，身心調柔，有堪能的快樂所伴隨的緣故（能對治彼廣大輕安身心調柔有堪能樂所隨逐故），叫做有喜樂。依照順序，這是第二禪定（第二）。像這樣的一切都應該像前面所說的那樣理解（如是一切如前應知）。此外，他對於喜悅的現象深深地看到了過失（于喜相深見過失），所以說『對於喜悅離欲』（于喜離欲）。又在那個時候，遠離了兩種擾亂心意的災患（遠離二種亂心災患），能夠在離喜的第三禪定（離喜第三靜慮）中攝持他的心。第二禪定已經離開了尋伺（第二靜慮已離尋伺），現在在這裡又離開了喜悅（今於此中復離於喜），所以說『安住在舍』（安住于舍）。像這樣兩種法能夠擾亂心意，障礙無間舍（二法能擾亂心障無間舍）。初禪定中有尋伺的緣故（初靜慮中有尋伺故），使無間舍不能自在地運轉（令無間舍不自在轉）。第二禪定由於有喜悅的緣故（第二靜慮由有喜故），使無間舍不能自在地運轉（令無間舍不自在轉）。因此這種舍，在初禪定和二禪定中，說是沒有的（此舍初二靜慮說名無有）。由於這個原因，修習禪定的人（修靜慮者），第三禪定才叫做有舍（第三靜慮方名有舍）。因為有了舍的緣故（由有舍故），像這樣安住的所有正念（如如安住所有正念），像這樣，那些與喜悅相關的想法和作意不再現行（如是如是彼喜俱行想及作意不復現行）。如果又對於這第三禪定（第三靜慮）
【English Translation】 English version He is able to correctly accord with (the Dharma) day and night (晝夜能正隨順). He approaches and enters into whatever he desires (趣向臨入隨所欲樂), and is able to abide correctly in it for up to seven days and seven nights (乃至七日七夜能正安住). Therefore, it is called abiding. Furthermore, with regard to the characteristics of Samadhi with Vitarka and Vicara (有尋有伺三摩地), the mind is able to abandon them. With regard to the characteristics of Samadhi without Vitarka and Vicara (無尋無伺三摩地), he focuses his mind and abides in it (繫念安住). He is able to correctly distance himself from the realms of activity involving busyness (諸匆務所行境界), and abides in the realms of activity that are not busy (于不匆務所行境界安住). His mind becomes unified, tranquil, and extremely tranquil (其心一味寂靜極寂靜轉). Therefore, it is said that because Vitarka and Vicara are tranquil (尋伺寂靜故), and because of inner equanimity and purity (內等凈故). Moreover, he cultivates repeatedly in this Samadhi without Vitarka and Vicara (無尋無伺三摩地中串修習故), surpasses the intermittent stages of Vitarka and Vicara (超過尋伺有間缺位), and is able to correctly attain the uninterrupted stage (能正獲得無間缺位). Therefore, it is said that because the mind is focused on one aim (心一趣故). 『Without Vitarka and Vicara』 (無尋無伺者) is because all Vitarka and Vicara are completely severed (一切尋伺悉皆斷故). What is called 『Dhyana』 (定者) refers to having already attained the ultimate intention of exertion (加行究竟作意). What is called 『born』 (生者) is because it is born without interruption due to this cause and this condition (由此為因由此為緣無間所生故), and is called Dhyana-born. What is called 『joy and bliss』 (喜樂者) refers to having already attained the desired meaning (所希求義), and also, not having seen faults in joy, there is delight and happiness (于喜中未見過失有欣有喜). All Vitarka and Vicara, all the heavy burdens of the afflictions in the first Dhyana realm (初靜慮地諸煩惱品所有粗重皆遠離), are distanced, so he is able to counteract that great lightness and ease. Because the body and mind are supple and accompanied by capable bliss (能對治彼廣大輕安身心調柔有堪能樂所隨逐故), it is called having joy and bliss. Following the sequence, this is the second (second Dhyana) (第二). All of this should be understood as before (如是一切如前應知). Furthermore, he deeply sees the faults in the aspect of joy (于喜相深見過失), so it is said 『to be detached from joy』 (于喜離欲). Also, at that time, he distances himself from the two kinds of calamities that disturb the mind (遠離二種亂心災患), and is able to maintain his mind in the third Dhyana (第三靜慮) which is detached from joy. The second Dhyana has already abandoned Vitarka and Vicara (第二靜慮已離尋伺), and now in this, he further abandons joy (今於此中復離於喜), so it is said 『abiding in equanimity』 (安住于舍). These two dharmas are able to disturb the mind and obstruct uninterrupted equanimity (二法能擾亂心障無間舍). Because the first Dhyana has Vitarka and Vicara (初靜慮中有尋伺故), it causes uninterrupted equanimity to not function freely (令無間舍不自在轉). Because the second Dhyana has joy (第二靜慮由有喜故), it causes uninterrupted equanimity to not function freely (令無間舍不自在轉). Therefore, this equanimity is said to be absent in the first and second Dhyanas (此舍初二靜慮說名無有). Because of this reason, for those who cultivate Dhyana (修靜慮者), only the third Dhyana is called having equanimity (第三靜慮方名有舍). Because of having equanimity (由有舍故), like this, all the right mindfulness that abides (如如安住所有正念), like this, those thoughts and intentions associated with joy no longer manifest (如是如是彼喜俱行想及作意不復現行). If again, with regard to this third Dhyana (第三靜慮)
不善修故。或時失念。彼喜俱行想及作意時復現行。尋即速疾以慧通達能正了知。隨所生起能不忍受。方便棄捨除遣變吐。心住上舍。是故說有正念正知。彼于爾時住如是舍。正念正知親近修習。多修習故令心踴躍。俱行喜受便得除滅。離喜寂靜最極寂靜。與喜相違心受生起。彼于爾時色身意身領納受樂及輕安樂。是故說言有身受樂。第三靜慮已下諸地。無如是樂及無間舍。第三靜慮已上諸地。此無間舍雖復可得而無有樂。下地樂舍俱無有故。上地有舍而無樂故。是故說言於是處所謂第三靜慮。諸聖宣說謂依於此已得安住。補特伽羅。具足舍念及以正知。住身受樂。第三靜慮具足安住。言諸聖者。謂佛世尊及佛弟子。
複次此中對治種類勢相似故。略不宣說樂斷對治。但說對治所作樂斷。何等名為此中對治。所謂舍念及以正知。由即於此數修習故。便能棄捨令不出離第三靜慮。第三靜慮地中勝樂。是故說言由樂斷故。修靜慮者即于爾時所有苦樂皆得超越。由是因緣若先所斷若今所斷。總集說言樂斷苦斷。先喜憂沒。謂入第四靜慮定時樂受斷故。入第二靜慮定時苦受斷故。入第三靜慮定時喜受沒故。入初靜慮定時憂受沒故。今於此中且約苦樂二受斷故。說有所餘非苦樂受。是故說言彼于爾時不苦不樂。從初靜慮一
【現代漢語翻譯】 現代漢語譯本：因為不善於修習的緣故，有時會失去正念。當與喜樂相關的想法和意念再次出現時，修行者應立即以智慧通達，正確了知它們的本質，對於所生起的喜樂不予忍受，通過方便法門棄捨、去除、轉化。使心安住于平等舍離的狀態。因此說有正念和正知。當修行者安住于這樣的舍離狀態，以正念和正知親近修習，通過反覆修習，使心更加踴躍，與喜樂相關的感受便得以消除，從而遠離喜樂，達到最極寂靜的狀態。與喜樂相反的心受便會生起。此時，修行者在色身和意身上領納到快樂和輕安之樂。因此說有身受之樂。在第三禪（Third Dhyana）以下的各個禪定境界中，沒有這樣的快樂和無間斷的舍離。在第三禪以上的各個禪定境界中，雖然可以獲得這種無間斷的舍離，卻沒有快樂。因為下方的禪定境界既沒有快樂也沒有舍離，而上方的禪定境界有舍離卻沒有快樂。因此說，在第三禪這個境界中，諸聖者宣說，修行者依靠此境界，已經獲得安住，具備舍念和正知，安住于身受之樂，完全安住于第三禪。這裡所說的諸聖者，指的是佛世尊（Buddha，覺悟者）和佛弟子（Buddha's disciples）。 此外，因為對治的種類和力量相似，所以此處省略了對樂受斷除的對治的說明，只說明瞭對治所產生的樂受斷除。什麼叫做此處的對治呢？就是舍念和正知。由於反覆修習舍念和正知，便能夠棄捨，使心不執著于第三禪，不從第三禪中出離。第三禪的境界中有殊勝的快樂。因此說，由於斷除了樂受，修習禪定的人在那個時候，對於所有的苦受和樂受都能夠超越。由於這個原因，無論是先前斷除的還是現在斷除的，總而言之，都說是斷除了樂受和苦受。先前喜受和憂受的止息，指的是進入第四禪（Fourth Dhyana）時樂受斷除，進入第二禪（Second Dhyana）時苦受斷除，進入第三禪時喜受止息，進入初禪（First Dhyana）時憂受止息。現在這裡只針對苦受和樂受的斷除進行說明，所以說還有剩餘的非苦非樂的感受。因此說，修行者在那個時候，不苦不樂，從初禪一
【English Translation】 English version: Due to unskilled practice, one may sometimes lose mindfulness. When thoughts and intentions associated with joy reappear, the practitioner should immediately and swiftly, through wisdom, understand and correctly know their nature. They should not indulge in the joy that arises, but through skillful means, abandon, remove, and transform it, allowing the mind to abide in a state of equanimity and detachment. Therefore, it is said that there is right mindfulness and right knowledge. When the practitioner abides in such a state of detachment, cultivating it with right mindfulness and right knowledge, through repeated practice, the mind becomes more uplifted, and the feelings associated with joy are eliminated, thus departing from joy and attaining the most profound tranquility. Feelings contrary to joy then arise. At this time, the practitioner experiences pleasure and ease in the physical body (rupa-kaya) and mental body (mana-kaya). Therefore, it is said that there is bodily pleasure. In the realms below the Third Dhyana, there is no such pleasure and uninterrupted detachment. In the realms above the Third Dhyana, although this uninterrupted detachment can be attained, there is no pleasure. Because the lower realms have neither pleasure nor detachment, while the upper realms have detachment but no pleasure. Therefore, it is said that in this realm, namely the Third Dhyana, the noble ones declare that the practitioner, relying on this realm, has attained abiding, possessing mindfulness of detachment and right knowledge, abiding in bodily pleasure, and fully abiding in the Third Dhyana. The noble ones referred to here are the Buddha (Buddha, the Awakened One) and the Buddha's disciples (Buddha's disciples). Furthermore, because the types and strengths of the antidotes are similar, the explanation of the antidote for the cessation of pleasure is omitted here. Only the cessation of pleasure produced by the antidote is explained. What is the antidote in this context? It is mindfulness of detachment and right knowledge. By repeatedly cultivating mindfulness of detachment and right knowledge, one can abandon and prevent the mind from clinging to the Third Dhyana and from departing from the Third Dhyana. There is sublime pleasure in the realm of the Third Dhyana. Therefore, it is said that by ceasing pleasure, the practitioner of meditation at that time can transcend all suffering and pleasure. For this reason, whether previously ceased or currently ceased, it is collectively said that both pleasure and suffering are ceased. The previous cessation of joy and sorrow refers to the cessation of pleasure upon entering the Fourth Dhyana (Fourth Dhyana), the cessation of suffering upon entering the Second Dhyana (Second Dhyana), the cessation of joy upon entering the Third Dhyana, and the cessation of sorrow upon entering the First Dhyana (First Dhyana). Here, only the cessation of suffering and pleasure is explained, so it is said that there remains a feeling that is neither suffering nor pleasure. Therefore, it is said that the practitioner at that time experiences neither suffering nor pleasure, starting from the First Dhyana.
切下地災患已斷。謂尋伺喜樂入息出息。由彼斷故此中舍念清凈鮮白。由是因緣正入第四靜慮定時心住無動。一切動亂皆悉遠離。是故說言舍念清凈。第四等言如前所說初靜慮等。應知其相。複次以于虛空起勝解故。所有青黃赤白等。相應顯色想。由不顯現故。及厭離欲故。皆能超越。是故說言色想出過故。由不顯現超越彼想以為因故。所有種種眾多品類。因諸顯色和合積集。有障礙想皆得除遣。是故說言有對想滅沒故。由遠離彼想以為因故。所有于彼種種聚中差別想轉。謂飲食瓶衣乘莊嚴具城舍軍園山林等想。於是一切不作意轉。是故說言種種想不作意故。除遣如是有色有對種種想已。起無邊相虛空勝解。是故說言入無邊空。由已超過近分加行究竟作意。入上根本加行究竟果作意定。是故說言空無邊處具足安住。當知此中依于近分乃至未入上根本定。唯緣虛空。若已得入上根本定。亦緣虛空。亦緣自地所有諸蘊。又近分中亦緣下地所有諸蘊。複次若由此識于無邊空發起勝解。當知此識無邊空相勝解相應。若有欲入識無邊處。先舍虛空無邊處想。即于彼識次起無邊行相勝解。
爾時超過近分根本空無邊處。是故說言超過一切空無邊處入無邊識。由彼超過識無邊處所有近分乃至加行究竟作意。入上根本加行究竟果
【現代漢語翻譯】 現代漢語譯本 『切下地災患已斷』是指尋伺（vitarka-vicara，初步和深入的思考）、喜（priti，喜悅）、樂（sukha，快樂）和入息出息（assasa-passasa，呼吸）。由於這些被斷除，因此在這種狀態下，舍（upekkha，捨棄）和念（sati，正念）變得清凈和鮮明。由於這個原因，修行者正確地進入第四禪定（caturtha-dhyana），此時心安住不動，一切動亂都被完全遠離。因此，經文說『舍念清凈』。『第四』等詞的含義與前面所說的初禪等相同，應當瞭解它們的特徵。 此外，由於對虛空（akasa，空間）生起殊勝的理解，所有與青、黃、赤、白等相應的顯色想（rupa-samjna，對顏色的感知），由於不再顯現，以及由於厭離慾望，都能夠被超越。因此，經文說『色想出過故』。由於不顯現並超越這些想法作為原因，所有種種眾多品類，因各種顯色和合積集而產生的障礙想（pratigha-samjna，阻礙的感知）都能夠被去除。因此，經文說『有對想滅沒故』。由於遠離這些想法作為原因，所有在各種聚集中的差別想（nanatva-samjna，差異的感知）的轉變，例如飲食、瓶子、衣服、車輛、裝飾品、城市、房屋、軍隊、花園、山林等的想法，對於這一切都不作意轉變。因此，經文說『種種想不作意故』。在去除像這樣有色、有對、種種的想法之後，生起無邊相的虛空勝解。因此，經文說『入無邊空』。由於已經超過近分加行（upacara-samadhi，近行定）的究竟作意，進入上根本加行（arupa-samadhi，無色定）的究竟果作意定，因此，經文說『空無邊處具足安住』。應當知道，在此處，依賴於近分，乃至未進入上根本定，僅僅緣于虛空。如果已經進入上根本定，也緣于虛空，也緣于自地所有諸蘊（skandha，五蘊）。此外，在近分中，也緣于下地所有諸蘊。 此外，如果由此識（vijnana，意識）對無邊空發起殊勝的理解，應當知道此識與無邊空相的殊勝理解相應。如果有人想要進入識無邊處（vijnanantya-ayatana，識無邊處），首先要捨棄虛空無邊處想（akasanantya-ayatana-samjna，空無邊處），然後在此識中依次生起無邊行相的殊勝理解。 爾時超過近分根本空無邊處，因此經文說『超過一切空無邊處入無邊識』。由於他超過識無邊處所有近分乃至加行究竟作意，進入上根本加行究竟果。
【English Translation】 English version 'Cutting off the calamities of the lower realm' refers to seeking and pondering (vitarka-vicara, initial and sustained thought), joy (priti, rapture), happiness (sukha, bliss), and inhalation and exhalation (assasa-passasa, breathing). Because these are cut off, in this state, equanimity (upekkha, impartiality) and mindfulness (sati, awareness) become pure and clear. For this reason, one correctly enters the fourth dhyana (caturtha-dhyana), at which point the mind abides without movement, and all disturbances are completely distanced. Therefore, it is said 'equanimity and mindfulness are pure'. The meaning of 'fourth' and so on is the same as that of the first dhyana and so on mentioned earlier; their characteristics should be understood. Furthermore, because of generating a superior understanding of space (akasa, space), all perceptions of visible forms (rupa-samjna, perception of form) corresponding to blue, yellow, red, white, etc., are able to be transcended because they no longer appear, and because of aversion to desire. Therefore, it is said 'because the perception of form is surpassed'. Because not appearing and surpassing these perceptions is the cause, all the various and numerous categories, arising from the aggregation of various visible forms, and the perceptions of obstruction (pratigha-samjna, perception of resistance) that arise from them, can be eliminated. Therefore, it is said 'because the perception of resistance is extinguished'. Because distancing oneself from these perceptions is the cause, all the transformations of perceptions of difference (nanatva-samjna, perception of diversity) within those various aggregates, such as thoughts of food, bottles, clothing, vehicles, ornaments, cities, houses, armies, gardens, mountains, forests, etc., do not transform with intention. Therefore, it is said 'because various perceptions are not intentionally engaged'. Having eliminated such perceptions of form, resistance, and variety, one generates a superior understanding of limitless space. Therefore, it is said 'entering limitless space'. Because one has surpassed the ultimate intention of the access concentration (upacara-samadhi, access concentration) and entered the ultimate fruit intention concentration of the higher formless concentration (arupa-samadhi, formless realm concentration), it is said 'abiding completely in the sphere of limitless space'. It should be known that here, relying on access concentration, until one enters the higher formless concentration, one only focuses on space. If one has already entered the higher formless concentration, one also focuses on space, and also on all the aggregates (skandha, aggregates) of one's own realm. Furthermore, in access concentration, one also focuses on all the aggregates of the lower realm. Furthermore, if this consciousness (vijnana, consciousness) generates a superior understanding of limitless space, it should be known that this consciousness corresponds to the superior understanding of the aspect of limitless space. If someone wants to enter the sphere of limitless consciousness (vijnanantya-ayatana, sphere of infinite consciousness), they must first abandon the perception of the sphere of limitless space (akasanantya-ayatana-samjna, perception of infinite space), and then successively generate a superior understanding of the aspect of limitlessness in this consciousness. At that time, one surpasses the access concentration and the fundamental sphere of limitless space, therefore the text says 'surpassing all the sphere of limitless space, entering limitless consciousness'. Because he surpasses all the access concentration up to the ultimate intention of practice of the sphere of limitless consciousness, he enters the ultimate fruit of the higher fundamental practice.
作意定。是故說言識無邊處具足安住。複次從識無邊處求上進時。離其識外更求余境都無所得。謂諸所有或色非色相應境性。彼求境界無所得時。超過近分及以根本識無邊處。發起都無餘境勝解。此則名為于無所有假想勝解。即于如是假想勝解多修習故。便能超過無所有處一切近分乃至加行究竟作意。入彼根本加行究竟果作意定。是故說言超過一切識無邊處。無少所有無所有處具足安住。複次從無所有處求上進時。由於無所有處想起粗想故。便能棄捨無所有處想。由是因緣先入無所有處定時。超過一切有所有想。今復超過無所有想。是故說言非有想。謂或有所有想。或無所有想非無想。謂非如無想及滅盡定一切諸想皆悉滅盡。唯有微細想緣無相境轉。是故說言非想非非想。即於此處起勝解時。超過一切近分根本無所有處。及非想非非想處近分乃至加行究竟作意。入彼根本加行究竟果作意定。是故說言超過一切無所有處。于非想非非想處具足安住。複次此中入靜慮定時。其身相狀如處室中。入無色定。時其身相狀如處虛空。當知此中由奢摩他相。安住上舍勤修加行。
複次依靜慮等當知能入二無心定。一者無想定。二者滅盡定。無想定者。唯諸異生由棄背想作意方便能入。滅盡定者。唯諸聖者由止息想受作意方便
【現代漢語翻譯】 現代漢語譯本：作意而入定。因此說，在識無邊處具足安住。更進一步，從識無邊處尋求更高境界時，離開其識之外，再也找不到其他的境界。也就是說，所有無論是色還是非色相應的境界，當他尋求境界而不可得時，便超越了近分定以及根本的識無邊處，發起對沒有任何剩餘境界的殊勝理解。這被稱為對於『無所有』的假想勝解。通過對這種假想勝解的多次修習，便能超越無所有處的一切近分定，乃至加行究竟的作意，進入彼根本定，即加行究竟果的作意定。因此說，超越一切識無邊處，在無少所有的無所有處具足安住。 更進一步，從無所有處尋求更高境界時，由於對無所有處生起粗想的緣故，便能捨棄對無所有處的執著。因為這個原因，先進入無所有處定時，超越一切有所有想。現在又超越無所有想。因此說，『非有想』，指的是或者有所有想，或者無所有想；『非無想』，指的是並非像無想和滅盡定那樣，一切諸想都完全滅盡，而只是有微細的想緣著無相的境界運轉。因此說，『非想非非想』。即於此處生起勝解時，超越一切近分定、根本無所有處，以及非想非非想處的近分定，乃至加行究竟的作意，進入彼根本定，即加行究竟果的作意定。因此說，超越一切無所有處，于非想非非想處具足安住。 更進一步，此中進入靜慮定時，其身相的狀態就像處在房間中一樣；進入無色定時，其身相的狀態就像處在虛空中一樣。應當知道，這是通過奢摩他（止，samatha）的相，安住于上舍，勤奮修習加行。 更進一步，依靠靜慮等，應當知道能夠進入兩種無心定。一是無想定，二是滅盡定。無想定，只有那些異生（凡夫，prthag-jana）通過捨棄背想的作意方便才能進入。滅盡定，只有那些聖者（arya）通過止息想受的作意方便才能進入。
【English Translation】 English version: He abides in determination. Therefore, it is said that he dwells completely in the Sphere of Infinite Consciousness. Furthermore, when seeking to advance beyond the Sphere of Infinite Consciousness, no other realm can be found apart from that consciousness. That is to say, all realms, whether associated with form or formless, when he seeks a realm and cannot find it, he transcends the proximate concentration and the fundamental Sphere of Infinite Consciousness, giving rise to a supreme understanding that there is no remaining realm. This is called the supreme understanding of the 'absence of anything.' Through repeated cultivation of this supreme understanding of the 'absence of anything,' he is able to transcend all the proximate concentrations of the Sphere of No-thingness, even the ultimate intention of application, and enter into that fundamental concentration, the ultimate intention of application's fruit. Therefore, it is said that he transcends all the Sphere of Infinite Consciousness and dwells completely in the Sphere of No-thingness where there is nothing at all. Furthermore, when seeking to advance beyond the Sphere of No-thingness, because of the arising of coarse thoughts about the Sphere of No-thingness, he is able to abandon attachment to the Sphere of No-thingness. Because of this reason, when first entering the concentration of the Sphere of No-thingness, he transcends all thoughts of having something. Now he transcends thoughts of having nothing. Therefore, it is said, 'neither perception nor non-perception,' meaning neither the thought of having something nor the thought of having nothing; 'not without perception,' meaning not like the cessation of perception and feeling and the extinction concentration, where all thoughts are completely extinguished, but only subtle thoughts revolve around the object of the signless realm. Therefore, it is said, 'neither perception nor non-perception.' When giving rise to supreme understanding in this place, he transcends all proximate concentrations, the fundamental Sphere of No-thingness, and the proximate concentrations of the Sphere of Neither Perception Nor Non-Perception, even the ultimate intention of application, and enters into that fundamental concentration, the ultimate intention of application's fruit. Therefore, it is said that he transcends all the Sphere of No-thingness and dwells completely in the Sphere of Neither Perception Nor Non-Perception. Furthermore, when entering meditative concentration in this, his bodily state is like being in a room; when entering the formless concentration, his bodily state is like being in empty space. It should be known that in this, through the aspect of samatha (calm abiding), he dwells in supreme equanimity, diligently cultivating application. Furthermore, relying on meditative concentration and so on, it should be known that one can enter two non-mental concentrations. The first is the Non-Perception Concentration, and the second is the Extinction Concentration. The Non-Perception Concentration can only be entered by ordinary beings (prthag-jana) through the expedient of abandoning and turning away from perception. The Extinction Concentration can only be entered by noble ones (arya) through the expedient of ceasing perception and feeling.
能入。如是二定。由二作意方便能入。謂無想定。由棄背想作意以為上首。勤修加行漸次能入。若滅盡定。由從非想非非想處。欲求上進暫時止息所緣作意以為上首。勤修加行漸次能入。若諸異生作如是念。諸想如病諸想如癰諸想如箭。唯有無想寂靜微妙攝受。如是背想作意。于所生起一切想中。精勤修習不念作意。由此修習為因緣故。加行道中是有心位。入定無間心不復轉。如是出離想作意。為先已離遍凈貪未離廣果貪諸心心法滅。是名無想定。由是方便證得此定。若諸聖者已得非想非非想處。復欲暫時住寂靜住。從非有想非無想處心求上進。心上進時求上所緣竟無所得。無所得故滅而不轉。如是有學已離無所有處貪。或阿羅漢求暫住想作意。為先諸心心法滅。是名滅盡定。由是方便證得此定。複次依止靜慮發五通等。
云何能發。謂靜慮者。已得根本清凈靜慮。即以如是清凈靜慮為所依止。於五通增上正法。聽聞受持令善究竟。謂于神境通。宿住通。天耳通。死生智通。心差別通等。作意思惟。復由定地所起作意。了知于義了知於法。由了知義了知法故。如是如是修治其心。由此修習多修習故。有時有分發生修果五神通等。又即如是了知于義了知於法。為欲引發諸神通等修十二想。何等十二。一輕舉想。二
【現代漢語翻譯】 現代漢語譯本： 如何能夠進入（這些禪定）？像這樣的兩種禪定，通過兩種作意方便能夠進入。所謂的無想定，以捨棄背離想的作意作為首要，勤奮修行，逐漸能夠進入。如果是滅盡定，通過從非想非非想處，想要向上進步，暫時止息所緣作意作為首要，勤奮修行，逐漸能夠進入。如果各種凡夫產生這樣的想法：『各種想就像疾病，各種想就像毒瘡，各種想就像箭矢，只有無想才是寂靜微妙的，可以攝受的。』像這樣背離想的作意，對於所生起的一切想中，精勤修習不念作意。由此修習作為因緣的緣故，在加行道中是有心位，入定無間，心不再運轉。像這樣出離想作意，作為先前已經遠離遍凈貪但未離廣果貪的諸心心法滅盡。這叫做無想定。通過這種方便證得此定。如果各種聖者已經得到非想非非想處，又想要暫時安住于寂靜住，從非有想非無想處心求向上進步。心向上進步時，尋求向上的所緣，最終沒有得到。因為沒有得到，所以（心）滅而不運轉。像這樣有學已經離開了無所有處貪，或者阿羅漢尋求暫時安住于想的作意，作為先前諸心心法滅盡。這叫做滅盡定。通過這種方便證得此定。再次，依靠靜慮，發起五神通等等。
如何能夠發起（五神通）？所謂的靜慮者，已經得到根本清凈的靜慮，就以像這樣清凈的靜慮作為所依止，對於五神通增上的正法，聽聞受持，使其善於究竟。即對於神境通（能夠隨意變化的能力），宿住通（能夠知曉過去世的能力），天耳通（能夠聽到超自然聲音的能力），死生智通（能夠知曉眾生死後往生何處的能力），心差別通（能夠了解他人心思的能力）等等，作意思維。又由定地所生起的作意，了知于義，了知於法。由於了知義，了知法，像這樣像這樣修治其心。由此修習，多次修習的緣故，有時有分發生修行的結果，五神通等等。又即像這樣了知于義，了知於法，爲了引發各種神通等等，修習十二想。哪十二種？一、輕舉想，二、...
【English Translation】 English version: How can one enter (these samadhis)? Such two samadhis can be entered through two expedient mental fabrications. The so-called 'Samjna-nirodha' (Cessation of Perception), by taking the mental fabrication of abandoning and turning away from perception as primary, diligently cultivating and gradually entering. If it is 'Nirodha-samapatti' (Extinction of Feeling and Perception), by taking the temporary cessation of the object of thought as primary, desiring to progress upwards from 'Naivasamjnanasamjnayatana' (the Sphere of Neither Perception Nor Non-Perception), diligently cultivating and gradually entering. If various ordinary beings generate such thoughts: 'Various perceptions are like diseases, various perceptions are like ulcers, various perceptions are like arrows, only non-perception is tranquil, subtle, and receptive.' Like this mental fabrication of turning away from perception, in all perceptions that arise, diligently cultivate the mental fabrication of non-perception. Because of this cultivation as a cause and condition, in the path of application, which is a state of mind, immediately upon entering samadhi, the mind no longer functions. Like this mental fabrication of detachment, as the prior cessation of mental states that have already detached from 'Subhakrtsna' (All-Beautiful) greed but have not detached from 'Vrhatphala' (Great Fruit) greed. This is called 'Samjna-nirodha' (Cessation of Perception). Through this expedient, this samadhi is attained. If various noble ones have already attained 'Naivasamjnanasamjnayatana' (the Sphere of Neither Perception Nor Non-Perception), and again desire to temporarily abide in tranquil abiding, seeking to progress upwards in mind from the state of neither perception nor non-perception. When the mind progresses upwards, seeking an object of thought that is higher, ultimately nothing is obtained. Because nothing is obtained, (the mind) ceases and does not function. Like this, a learner who has already detached from 'Akincanyayatana' (Sphere of Nothingness) greed, or an Arhat seeking temporary abiding in the mental fabrication of perception, as the prior cessation of all mental states. This is called 'Nirodha-samapatti' (Extinction of Feeling and Perception). Through this expedient, this samadhi is attained. Furthermore, relying on 'Dhyana' (meditative absorption), one develops the five 'Abhijnas' (supernormal powers), etc.
How can one develop (the five supernormal powers)? The so-called 'Dhyana' practitioner, having already attained the fundamental pure 'Dhyana' (meditative absorption), takes this pure 'Dhyana' as the basis, and for the 'Agama' (teachings) that increase the five 'Abhijnas' (supernormal powers), listens, receives, and upholds them, making them thoroughly complete. That is, for 'Rddhi-vidhi-jnana-abhijna' (Supernatural Power of Magical Ability), 'Purva-nivasanusmrti-jnana-abhijna' (Supernatural Power of Remembering Past Lives), 'Divya-srotra-jnana-abhijna' (Supernatural Power of Divine Hearing), 'Cyutyupapada-jnana-abhijna' (Supernatural Power of Knowing the Death and Rebirth of Beings), 'Paracitta-jnana-abhijna' (Supernatural Power of Knowing the Minds of Others), etc., one engages in mental reflection. Furthermore, through the mental fabrication arising from the ground of 'Samadhi' (meditative concentration), one understands the meaning, one understands the Dharma. Because one understands the meaning and understands the Dharma, one cultivates and refines the mind in this way. Because of this cultivation, through much cultivation, sometimes a portion of the result of cultivation arises, the five 'Abhijnas' (supernormal powers), etc. Furthermore, just like this, understanding the meaning and understanding the Dharma, in order to induce various 'Abhijnas' (supernormal powers), etc., one cultivates the twelve perceptions. What are the twelve? First, the perception of lightness; second, ...
柔軟想。三空界想。四身心符順想。五勝解想。六先所受行次第隨念想。七種種品類集會音聲想。八光明色相想。九煩惱所作色變異想。十解脫想。十一勝處想。十二遍處想。輕舉想者。謂由此想于身發起輕舉勝解。如妒羅綿或如疊絮或似風輪。發起如是輕勝解已。由勝解作意于彼彼處飄轉其身。謂從床上飄置幾上。復從幾上飄置床上。如是從床飄置草座。復從草座飄置於床。柔軟想者。謂由此想于身發起柔軟勝解。或如綿囊或如毛毳或如熟練。此柔軟想長養攝受前輕舉想。于攝受時。令輕舉想增長廣大。空界想者。謂由此想先於自身發起輕舉柔軟二勝解已。隨所欲往若於中間有諸色聚能為障礙。爾時便起勝解作意。于彼色中作空勝解能無礙往。身心符順想者。謂由此想或以其心符順於身。或以其身符順於心。由此令身轉轉輕舉。轉轉柔軟。轉轉堪任。轉轉光潔。隨順於心繫屬於心依心而轉。勝解想者。謂由此想遠作近解近作遠解。粗作細解細作粗解。地作水解水作地解。如是一一差別大種展轉相作。廣如變化所作勝解。或色變化或聲變化。由此五想修習成滿。領受種種妙神境通。或從一身示現多身。謂由現化勝解想故。或從多身示現一身。謂由隱化勝解想故。或以其身於諸墻壁垣城等類厚障隔事。直過無礙或於其地
【現代漢語翻譯】 現代漢語譯本 柔軟想：觀想身體如棉花般柔軟。 三空界想：觀想三界皆空。 四身心符順想：觀想身心和諧統一。 五勝解想：觀想殊勝的理解。 六先所受行次第隨念想：觀想過去所經歷的修行次第。 七種種品類音聲想：觀想各種各樣的聲音。 八光明色相想：觀想光明和各種色彩。 九煩惱所作色變異想：觀想由煩惱引起的色身變化。 十解脫想：觀想解脫。 十一勝處想：觀想殊勝的境界。 十二遍處想：觀想周遍一切處。 輕舉想者：通過這種觀想，對身體生起輕盈飛舉的殊勝理解。例如像兜羅棉（一種輕軟的棉花）或像疊起來的棉絮，或者像風輪一樣。生起這種輕盈的殊勝理解后，通過殊勝理解的作意，在各個地方飄浮轉移身體。例如從床上飄到幾案上，又從幾案上飄到床上。像這樣從床上飄到草墊上，又從草墊上飄到床上。 柔軟想者：通過這種觀想，對身體生起柔軟的殊勝理解。或者像棉囊，或者像毛毯，或者像熟練的技巧。這種柔軟想能夠滋養和攝受之前的輕舉想。在攝受時，使輕舉想增長廣大。 空界想者：通過這種觀想，先對自身生起輕舉和柔軟兩種殊勝理解后，隨心所欲地前往任何地方，如果在中間有各種色聚能夠成為障礙，這時便生起殊勝理解的作意，對那些色聚觀想為空，能夠無礙地通過。 身心符順想者：通過這種觀想，或者用心去順應身體，或者用身體去順應心。由此使身體越來越輕盈，越來越柔軟，越來越堪能，越來越光潔，順應於心，系屬於心，依心而轉。 勝解想者：通過這種觀想，將遠的事物觀想為近，將近的事物觀想為遠；將粗大的事物觀想為細小，將細小的事物觀想為粗大；將地觀想為水，將水觀想為地。像這樣一一差別的大種互相轉變。廣泛地像變化所作的殊勝理解，或者色彩的變化，或者聲音的變化。通過這五種觀想修習圓滿，領受種種奇妙的神境通。或者從一個身體示現多個身體，這是由於顯現變化的殊勝理解的緣故。或者從多個身體示現一個身體，這是由於隱沒變化的殊勝理解的緣故。或者用身體在各種墻壁、圍墻等類的厚重阻礙的事物中，直接穿過而沒有阻礙，或者在地面上。
【English Translation】 English version Softness Contemplation: Contemplate the body as soft as cotton. Three Realms of Emptiness Contemplation: Contemplate the three realms as empty. Fourfold Body-Mind Accordance Contemplation: Contemplate the harmonious unity of body and mind. Superior Understanding Contemplation: Contemplate superior understanding. Sequential Recollection of Prior Practices Contemplation: Contemplate the sequential recollection of past practices. Various Kinds of Sounds Contemplation: Contemplate all kinds of sounds. Light and Appearance Contemplation: Contemplate light and various colors. Affliction-Induced Changes in Form Contemplation: Contemplate the changes in the physical body caused by afflictions. Liberation Contemplation: Contemplate liberation. Superior Abodes Contemplation: Contemplate superior states. All-Encompassing Abodes Contemplation: Contemplate all-encompassing states. Lightness and Uplift Contemplation: Through this contemplation, generate a superior understanding of lightness and uplift in the body. For example, like tula cotton (a type of light and soft cotton), or like folded cotton wadding, or like a wind wheel. Having generated this superior understanding of lightness, through the attention of superior understanding, float and transfer the body to various places. For example, float from the bed to the table, and from the table back to the bed. Like this, float from the bed to the grass mat, and from the grass mat back to the bed. Softness Contemplation: Through this contemplation, generate a superior understanding of softness in the body. Or like a cotton bag, or like a woolen blanket, or like a skilled technique. This softness contemplation can nourish and embrace the previous lightness and uplift contemplation. When embracing, it causes the lightness and uplift contemplation to increase and expand. Emptiness Realm Contemplation: Through this contemplation, after first generating the two superior understandings of lightness and uplift in oneself, go wherever one desires. If in the middle there are various aggregates of form that can become obstacles, at this time generate the attention of superior understanding, contemplate those aggregates of form as empty, and be able to pass through without obstruction. Body-Mind Accordance Contemplation: Through this contemplation, either use the mind to accord with the body, or use the body to accord with the mind. By this, make the body increasingly light, increasingly soft, increasingly capable, increasingly radiant, according with the mind, belonging to the mind, and turning according to the mind. Superior Understanding Contemplation: Through this contemplation, contemplate distant things as near, and near things as distant; contemplate coarse things as fine, and fine things as coarse; contemplate earth as water, and water as earth. Like this, each and every differentiated element transforms into each other. Broadly like the superior understanding produced by transformation, either the transformation of colors, or the transformation of sounds. Through the complete cultivation of these five contemplations, receive various wonderful supernatural powers. Or manifest multiple bodies from one body, this is due to the superior understanding of manifesting transformation. Or manifest one body from multiple bodies, this is due to the superior understanding of concealing transformation. Or with the body, directly pass through various walls, enclosures, and other kinds of thick and obstructive things without obstruction, or on the ground.
出沒如水。或於其水斷流往返履上如地。或如飛鳥結加趺坐騰飏虛空。或於廣大威德勢力日月光輪以手捫摸。或以其身乃至梵世自在迴轉。當知如是種種神變。皆由輕舉柔軟空界身心符順想所攝受勝解想故。隨其所應一切能作。此中以身於其梵世。略有二種自在迴轉。一者往來自在迴轉。二于梵世諸四大種一分造色如其所樂隨勝解力自在迴轉。先所受行次第隨念想者。謂由此想從童子位迄至於今。隨憶念轉自在無礙。隨彼彼位若行若住若坐若臥。廣說一切先所受行。隨其粗略次第無越憶念了知。於此修習多修習故證得修果。于無量種宿世所住。廣說乃至所有行相所有宣說皆能隨念。種種品類集會音聲想者。謂由此想遍於彼彼村邑聚落。或長者眾或邑義眾或余大眾。或廣長處或家或室。種種品類諸眾集會。所出種種雜類音聲。名諠噪聲。或於大河眾流激湍波浪音聲。善取其相。以修所成定地作意。于諸天人若遠若近聖非聖聲。力勵聽采。於此修習多修習故。證得修果清凈天耳。由是能聞人間天上若遠若近一切音聲。光明色相想者。謂于如前所說種種諸光明相。極善取已。即于彼相作意思惟。又于種種諸有情類善不善等業用差別。善取其相。即于彼相作意思惟。是名光明色相想。於此修習多修習故。證得修果死生智通。由
【現代漢語翻譯】 現代漢語譯本 出沒就像在水中一樣自由。或者在水流斷絕的地方，像在平地上一樣來回行走。或者像飛鳥一樣結跏趺坐，騰空飛翔。或者用手觸控廣大威德勢力的日月光輪。或者以自身乃至梵世（色界天的最高層）自在地迴轉。應當知道，像這樣的種種神通變化，都是由於身體輕盈，柔軟，與空界身心相符順，以及由『想』所攝受的勝解想的緣故。隨其所應，一切都能做到。這裡所說的以身體在梵世自在迴轉，略有二種：一是往來自在迴轉，二是在梵世的諸四大種（地、水、火、風）的一分造色上，如其所樂，隨勝解力自在迴轉。 先前所受行次第隨念想：指的是由此『想』，從童年時期直到現在，隨著憶念而運轉，自在無礙。隨著各個階段，無論是行走、站立、坐著、躺臥，廣泛地說，對於先前所經歷的一切，都能粗略地按照順序，沒有遺漏地憶念和了解。由於對此進行修習，反覆修習，所以證得修習的果實。對於無量種宿世（前世）所居住的地方，廣泛地說，乃至所有的行為舉止，所有的言語宣說，都能隨之憶念。種種品類音聲想：指的是由此『想』，遍及各個村莊、聚落，或者長者（德高望重的人）的集會，或者邑義（地方組織）的集會，或者其他大眾的集會，或者廣闊的地方，或者家中，或者室內，各種各樣的眾人所發出的各種雜類音聲，名為喧噪聲。或者對於大河眾流激盪的波浪聲，善於把握其特徵。以修習所成的定地作意，對於諸天人，無論是遠是近，聖潔或非聖潔的聲音，努力地聽取和辨別。由於對此進行修習，反覆修習，所以證得修習的果實，清凈天耳。由此能夠聽到人間天上，無論是遠是近的一切音聲。 光明色相想：指的是對於如前所說的種種光明之相，極其善巧地把握之後，就對這些相進行意思思惟。又對於種種有情眾生，善與不善等業用差別，善於把握其特徵，就對這些相進行意思思惟。這叫做光明色相想。由於對此進行修習，反覆修習，所以證得修習的果實，死生智通（能知眾生死後生於何處的智慧神通）。
【English Translation】 English version Appearing and disappearing like water. Or, in places where the water is cut off, walking back and forth as if on land. Or, like a flying bird, sitting in the lotus position, soaring through the void. Or, touching the sun and moon's radiant wheels of great power and majesty with the hand. Or, freely revolving with the body even up to the Brahma world (the highest level of the Form Realm). Know that such various miraculous transformations are all due to the lightness and softness of the body, the harmony of body and mind with the realm of space, and the power of 'thought' supported by the aspiration of conviction. According to what is appropriate, all can be done. Here, the free revolution of the body in the Brahma world is of two kinds: first, free revolution of coming and going; second, in the Brahma world, freely revolving according to one's liking and the power of conviction, on a portion of the created form of the four great elements (earth, water, fire, wind). The thought of sequentially recollecting past experiences: This refers to, from childhood until now, turning with recollection, freely and without hindrance, through this 'thought'. With each stage, whether walking, standing, sitting, or lying down, broadly speaking, one can recall and understand everything previously experienced, roughly in order, without omission. Because of practicing this, repeatedly practicing this, one attains the fruit of practice. One can recall the countless past lives one has lived, broadly speaking, even all the behaviors and all the declarations. The thought of various kinds of sounds: This refers to, through this 'thought', pervading various villages and settlements, or gatherings of elders (people of high virtue), or gatherings of local organizations, or other gatherings of the masses, or vast places, or homes, or rooms, the various kinds of miscellaneous sounds emitted by various people, called noisy clamor. Or, one is skilled at grasping the characteristics of the sound of waves surging in the great river's many currents. With the meditative focus established through practice, one strives to listen and discern the sounds of gods and humans, whether near or far, sacred or non-sacred. Because of practicing this, repeatedly practicing this, one attains the fruit of practice, pure divine hearing. Through this, one can hear all sounds in the human and heavenly realms, whether near or far. The thought of light and color appearances: This refers to, having skillfully grasped the various appearances of light as described above, one then contemplates these appearances. Also, one is skilled at grasping the characteristics of the differences in the karmic activities of various sentient beings, such as good and bad, and then contemplates these appearances. This is called the thought of light and color appearances. Because of practicing this, repeatedly practicing this, one attains the fruit of practice, the wisdom of death and rebirth (the wisdom and supernatural power to know where beings will be reborn after death).
是清凈天眼通故。見諸有情廣說乃至身壞已后往生善趣天世間中。煩惱所作色變異想者。謂由此想于貪恚癡忿恨覆惱誑諂慳嫉。及以憍害無慚無愧諸餘煩惱。及隨煩惱纏繞其心。諸有情類種種色位色相變異。解了分別。如是色類有貪慾者。有色分位色相變異。謂諸根躁擾諸根掉舉言常含笑。如是色類有瞋恚者。有色分位色相變異。謂面恒顰蹙語音謇澀言常變色。如是色類有愚癡者。有色分位色相變異。謂多分瘖啞事義闇昧言不辯了語多下里。由如是等行相流類。廣說乃至無慚愧等所纏繞者。有色分位色相變異。善取其相。復于彼相作意思惟。於此修習多修習故。發生修果心差別智。由此智故於他有情。補特伽羅隨所尋思隨所伺察心意識等皆如實知。解脫勝處遍處想者。如前三摩呬多地應知修相。由於此想親近修習多修習故。能引最勝諸聖神通。若變事通若化事通若勝解通。及能引發無諍愿智四無礙解。謂法無礙解。義無礙解辭無礙解。辯無礙解等種種功德。又聖非聖二神境通有差別者。謂聖神通隨所變事。隨所化事。隨所勝解。一切皆能如實成辦。無有改異堪任有用。非聖神通不能如是。猶如幻化唯可觀見不堪受用。當知如是十二種想。親近修習多修習故。隨其所應便能引發五種神通。及能引發不共。異生如其所應諸
【現代漢語翻譯】 現代漢語譯本：因為清凈天眼通的緣故，能看見各種有情（sattva，眾生）……（此處省略重複內容）……身壞命終之後往生善趣天世間中。對於煩惱所產生的色相變異之想，是指由於這種想法，對於貪（raga，貪慾）、嗔（dvesha，嗔恨）、癡（moha，愚癡）、忿（krodha，憤怒）、恨（upanaha，怨恨）、覆（mraksha，隱藏）、惱（pradasha，惱怒）、誑（shathya，欺騙）、諂（maya，諂媚）、慳（matsarya，吝嗇）、嫉（irshya，嫉妒），以及憍（mada，驕傲）、害（vihimsa，傷害）、無慚（ahrikya，無恥）、無愧（anapatrapya，無愧）等各種煩惱，以及隨煩惱纏繞其心的有情眾生，種種色位色相的變異，能夠了解和分別。例如，這類色相的有貪慾者，其色相分位有變異，表現爲諸根躁動不安，諸根輕浮不定，言語常常帶著笑容。又如，這類色相的有嗔恚者，其色相分位有變異，表現爲面容常常皺眉，語音艱澀不流暢，說話時常常變臉色。又如，這類色相的有愚癡者，其色相分位有變異，表現爲大多時候沉默不語，對於事物道理不明白，說話不清楚，言語粗俗低下。由於像這些行為表現，……（此處省略重複內容）……乃至被無慚愧等煩惱所纏繞的人，其色相分位有變異，能夠很好地觀察其相。並且對於這些相狀進行思考和思維，通過對此修習，多次修習，從而產生修習的果報，即心的差別智慧。由於這種智慧，對於其他有情、補特伽羅（pudgala，人），能夠如實地知曉他們所尋思、所伺察的心意識等。對於解脫想、勝處想、遍處想，應當按照前面三摩呬多地（samahita-bhumi，等持地）所說的修習方法來了解。由於對此進行親近修習，多次修習，能夠引發最殊勝的聖神通，包括變事通、化事通、勝解通，並且能夠引發無諍愿智和四無礙解，即法無礙解、義無礙解、辭無礙解、辯無礙解等種種功德。此外，聖者的神境通和非聖者的神境通有所區別，聖者的神通，無論所變現的事物、所化現的事物、所勝解的事物，一切都能夠如實地成就，沒有改變和差異，可以實際使用。而非聖者的神通不能這樣，就像幻化一樣，只能觀看，不能實際受用。應當知道，像這十二種想，通過親近修習，多次修習，根據情況，便能夠引發五種神通，並且能夠引發不共的、異於凡夫的各種功德。
【English Translation】 English version: Because of the pure divine eye, one can see all sentient beings (sattva)... (omitting repetitive content)... after the destruction of the body, they are reborn in the good realms of the heavenly worlds. The thought of the variations in appearance caused by afflictions refers to the understanding and differentiation of the various positions and appearances of sentient beings who are entangled in greed (raga), hatred (dvesha), delusion (moha), anger (krodha), resentment (upanaha), concealment (mraksha), vexation (pradasha), deceit (shathya), flattery (maya), stinginess (matsarya), jealousy (irshya), as well as arrogance (mada), harm (vihimsa), shamelessness (ahrikya), lack of conscience (anapatrapya), and other afflictions and secondary afflictions. For example, those with greed have variations in their appearance, such as restlessness of the senses, agitation of the senses, and constant smiling in speech. Those with anger have variations in their appearance, such as constant frowning and stuttering speech, with frequent changes in facial expression. Those with delusion have variations in their appearance, such as being mostly silent, unclear about matters and principles, speaking unclearly, and using vulgar language. Due to these kinds of behaviors... (omitting repetitive content)... even those entangled in shamelessness and lack of conscience have variations in their appearance, which can be well observed. Furthermore, by contemplating and reflecting on these appearances, through repeated practice, the result of cultivation arises, which is the wisdom of the differentiation of the mind. Because of this wisdom, one can truly know the thoughts, mental activities, and consciousness of other sentient beings and individuals (pudgala). Regarding the thoughts of liberation, surpassing places, and all-encompassing places, one should understand the methods of cultivation as described in the previous Samahita-bhumi (state of concentration). Through close practice and repeated cultivation, one can induce the most supreme holy superknowledges, including the superknowledge of transformation, the superknowledge of manifestation, and the superknowledge of understanding, and can also induce the wisdom of non-contention and the four unimpeded eloquence, namely, unimpeded eloquence in the Dharma, unimpeded eloquence in meaning, unimpeded eloquence in expression, and unimpeded eloquence in debate, and various other merits. Furthermore, there is a difference between the magical powers of holy beings and non-holy beings. The magical powers of holy beings can truly accomplish everything that is transformed, manifested, or understood, without any change or difference, and can be practically used. The magical powers of non-holy beings cannot do this; they are like illusions that can only be seen but not practically used. It should be known that these twelve kinds of thoughts, through close practice and repeated cultivation, can induce the five kinds of superknowledges and various uncommon merits that are different from ordinary beings, according to the circumstances.
聖功德。
複次此中於初靜慮下中上品善修習已。隨其所應當生梵眾天梵輔天大梵天眾同分中。于第二靜慮下中上品善修習已。隨其所應當生少光天無量光天極光凈天眾同分中。于第三靜慮下中上品善修習已。隨其所應當生少凈天無量凈天遍凈天眾同分中。于第四靜慮下中上品善修習已。隨其所應當生無雲天福生天廣果天眾同分中。若不還者。以無漏第四靜慮。間雜熏修有漏第四靜慮。即於此中下品中品上品上勝品上極品善修習已。隨其所應當生五凈居天眾同分中。謂無煩無熱善現善見色究竟天。若於空處識處無所有處非想非非想處下中上品。善修習已。當生空處識處無所有處非想非非想處隨行天眾同分中。由彼諸天無有形色。是故亦無處所差別。然住所作有其差別。于無想定善修習已。當生無想有情天眾同分中。
複次此中雲何應知離欲者相。謂離欲者。身業安住諸根無動。威儀進止無有躁擾。於一威儀能經時久不多驚懼。終不數數易脫威儀。言詞柔軟言詞寂靜。不樂諠雜不樂眾集。言語安詳。眼見色已唯覺了色。不因覺了而起色貪。如是耳聞聲已。鼻嗅香已舌嘗味已身覺觸已。唯覺了聲乃至其觸。不因覺了而起聲貪乃至觸貪。能無所畏。覺慧幽深輕安廣大身心隱密。無有貪婪無有憤發。能有堪忍。不
【現代漢語翻譯】 現代漢語譯本： 聖功德。
再者，如果有人在初禪（初靜慮）的下品、中品、上品上善加修習，那麼他應當根據情況，轉生到梵眾天、梵輔天、大梵天這些天眾之中。如果有人在第二禪（第二靜慮）的下品、中品、上品上善加修習，那麼他應當根據情況，轉生到少光天、無量光天、極光凈天這些天眾之中。如果有人在第三禪（第三靜慮）的下品、中品、上品上善加修習，那麼他應當根據情況，轉生到少凈天、無量凈天、遍凈天這些天眾之中。如果有人在第四禪（第四靜慮）的下品、中品、上品上善加修習，那麼他應當根據情況，轉生到無雲天、福生天、廣果天這些天眾之中。如果是不還果的聖者，以無漏的第四禪，間雜熏修有漏的第四禪，就在這第四禪的下品、中品、上品、上勝品、上極品上善加修習，那麼他應當根據情況，轉生到五凈居天這些天眾之中，也就是無煩天、無熱天、善現天、善見天、色究竟天。
如果有人在空無邊處、識無邊處、無所有處、非想非非想處的下品、中品、上品上善加修習，那麼他應當轉生到空無邊處天、識無邊處天、無所有處天、非想非非想處天這些隨行天眾之中。由於這些天眾沒有形色，所以也沒有處所的差別，然而住所和所作是有差別的。如果有人對無想定善加修習，那麼他應當轉生到無想有情天這些天眾之中。
再者，應當如何瞭解離欲者的相貌呢？所謂的離欲者，身業安住，諸根沒有動搖，威儀進退沒有躁動和擾亂，在一種威儀中能夠經歷很長時間而不驚慌恐懼，最終不會頻繁地改變威儀。言辭柔軟，言辭寂靜，不喜歡喧鬧雜亂，不喜歡人群聚集，言語安詳。眼睛看到色塵之後，只是覺察了色塵，不會因為覺察了色塵而生起對色塵的貪愛。像這樣，耳朵聽到聲音之後，鼻子嗅到香氣之後，舌頭嚐到味道之後，身體感覺到觸覺之後，只是覺察了聲音乃至觸覺，不會因為覺察了聲音乃至觸覺而生起對聲音的貪愛乃至對觸覺的貪愛。能夠無所畏懼，覺悟的智慧幽深，輕安廣大，身心隱秘，沒有貪婪，沒有憤恨，能夠具有堪忍。
【English Translation】 English version: Sacred Merits.
Furthermore, if one cultivates well the lower, middle, and upper grades of the first Dhyana (first Jhana), according to their respective attainments, they should be reborn among the retinues of the Brahma-parisad (Brahma Assembly), Brahma-purohita (Brahma's Ministers), or Maha-brahma (Great Brahma) heavens. If one cultivates well the lower, middle, and upper grades of the second Dhyana (second Jhana), according to their respective attainments, they should be reborn among the retinues of the Parittabha (Minor Light), Apramanabha (Immeasurable Light), or Abhasvara (Radiant Light) heavens. If one cultivates well the lower, middle, and upper grades of the third Dhyana (third Jhana), according to their respective attainments, they should be reborn among the retinues of the Parittasubha (Minor Purity), Apramanasubha (Immeasurable Purity), or Subhakrtsna (Universal Purity) heavens. If one cultivates well the lower, middle, and upper grades of the fourth Dhyana (fourth Jhana), according to their respective attainments, they should be reborn among the retinues of the Anabhraka (Cloudless), Punyaprasava (Merit-born), or Brhatphala (Great Fruit) heavens. If one is a Non-returner (Anagamin), and cultivates the unconditioned fourth Dhyana (fourth Jhana), intermingled with the conditioned fourth Dhyana (fourth Jhana), then by cultivating well the lower, middle, upper, superior, and supreme grades of this fourth Dhyana (fourth Jhana), they should be reborn among the retinues of the five Suddhavasa (Pure Abodes) heavens, namely Avrha (No Affliction), Atapa (No Heat), Sudrsa (Good Appearance), Sudarsana (Clear Vision), and Akanistha (Ultimate in Form).
If one cultivates well the lower, middle, and upper grades of the Akasa-anantyayana (Sphere of Infinite Space), Vijnana-anantyayana (Sphere of Infinite Consciousness), Akimcanyayatana (Sphere of Nothingness), or Naivasamjna-nasamjnayatana (Sphere of Neither Perception nor Non-Perception), they should be reborn among the retinues of the heavens corresponding to the Akasa-anantyayana (Sphere of Infinite Space), Vijnana-anantyayana (Sphere of Infinite Consciousness), Akimcanyayatana (Sphere of Nothingness), or Naivasamjna-nasamjnayatana (Sphere of Neither Perception nor Non-Perception). Because these heavens have no form or color, there is no difference in location, but there are differences in dwelling and activity. If one cultivates well the Asamjnasamadhi (Cessation of Perception), they should be reborn among the retinues of the Asamjnasattva (Non-Perception Beings) heavens.
Furthermore, how should one know the characteristics of one who is free from desire? A person who is free from desire has stable bodily actions, their senses are without agitation, their demeanor and movements are without restlessness or disturbance, they can remain in one posture for a long time without being easily startled or frightened, and they do not frequently change their posture. Their speech is gentle and quiet, they do not enjoy noisy gatherings or crowds, and their words are peaceful and composed. When their eyes see a form, they only perceive the form, and do not develop greed for the form because of perceiving it. Likewise, when their ears hear a sound, their nose smells a fragrance, their tongue tastes a flavor, and their body feels a touch, they only perceive the sound, fragrance, flavor, or touch, and do not develop greed for the sound, fragrance, flavor, or touch because of perceiving them. They are able to be fearless, their wisdom is profound, their ease is vast, their body and mind are hidden, they have no greed or anger, and they are able to be patient.
為種種欲尋思等諸惡尋思擾亂其心。如是等類當知名為離欲者相。
瑜伽師地論卷第三十三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十四
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中聲聞地第十三第四瑜伽處之二
如是已辯往世間道。若樂往趣出世間道。應當依止四聖諦境漸次生起七種作意。所謂最初了相作意。最後加行究竟果作意。乃至證得阿羅漢果。
修瑜伽師於四聖諦略摽廣辯增上教法。聽聞受持。或於作意已善修習或得根本靜慮無色。由四種行了苦諦相。謂無常行苦行空行無我行。由四種行了集諦相。謂因行集行起行緣行。由四種行了滅諦相。謂滅行靜行妙行離行。由四種行了道諦相。謂道行如行行行出行。如是名爲了相作意。
由十種行觀察苦諦。能隨悟入苦諦四行。何等為十。一變異行。二滅壞行。三別離行。四法性行。五合會行。六結縛行。七不可愛行。八不安隱行。九無所得行。十不自在行。如是十行依證成道理能正觀察。此中且依至教量理。如世尊說諸行無常。又此諸行略有二種。一有情世間。二器世間。世尊依彼有情世間說如是言。苾芻當知。我以過人清凈天眼。觀諸有情死時生時廣說乃至身壞已后當生善趣
【現代漢語翻譯】 現代漢語譯本：被種種對慾望的尋思等各種邪惡的尋思擾亂內心。像這樣的人，應當知道他們是遠離慾望者的表象。
《瑜伽師地論》卷第三十三 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第三十四
彌勒菩薩說
三藏法師玄奘奉 詔譯 本地分中聲聞地第十三第四瑜伽處之二
像這樣已經辨明了趨向世間的道路。如果喜歡趨向出世間的道路，應當依靠四聖諦的境界，逐漸生起七種作意。所謂最初的了相作意，最後是加行究竟果作意，乃至證得阿羅漢果（Arhat-fruit，斷盡一切煩惱，達到涅槃的果位）。
修習瑜伽的修行者，對於四聖諦（Four Noble Truths，佛教的基本教義，包括苦、集、滅、道）略作標示，廣為辯說增上的教法，聽聞受持。或者對於作意已經善於修習，或者得到根本靜慮（Fundamental Dhyana，色界四禪定）無色（Formless Realm，超出物質世界的禪定）。通過四種行相了知苦諦（Dukkha Satya，關於痛苦的真理）的相狀，即無常行（Impermanence，一切事物都在變化）、苦行（Suffering，一切事物本質是痛苦的）、空行（Emptiness，一切事物沒有永恒的實體）、無我行（Non-self，沒有永恒不變的自我）。通過四種行相了知集諦（Samudaya Satya，關於痛苦根源的真理）的相狀，即因行（Cause，痛苦的起因）、集行（Accumulation，痛苦的積累）、起行（Arising，痛苦的產生）、緣行（Condition，痛苦的條件）。通過四種行相了知滅諦（Nirodha Satya，關於痛苦止息的真理）的相狀，即滅行（Cessation，痛苦的止息）、靜行（Tranquility，止息后的平靜）、妙行（Excellence，止息的殊勝）、離行（Separation，脫離痛苦）。通過四種行相了知道諦（Magga Satya，關於達到痛苦止息的道路的真理）的相狀，即道行（Path，道路）、如行（Suchness，真如）、行行（Practice，修行）、出行（Departure，出離）。這叫做了相作意。
通過十種行相觀察苦諦，能夠隨順覺悟進入苦諦的四種行相。哪十種呢？一是變異行（Change，變化），二是滅壞行（Destruction，滅亡），三是別離行（Separation，分離），四是法性行（Nature of Dharma，事物本性），五是合會行（Assembly，聚合），六是結縛行（Bondage，束縛），七是不可愛行（Unpleasantness，不可愛），八是不安隱行（Insecurity，不安穩），九是無所得行（Nothing to be Gained，沒有所得），十是不自在行（Non-self-governance，不自在）。像這十種行相，依靠證成道理能夠正確地觀察。這裡且依據至教量理（Authoritative Teaching，權威的教導和合理的推論）。如世尊（Lord Buddha，釋迦牟尼佛的尊稱）所說，諸行無常。又這些諸行略有二種，一是有情世間（Sentient beings' world，眾生的世界），二是器世間（Material world，物質世界）。世尊依據那些有情世間說這樣的話：比丘（Bhikkhu，佛教出家男眾）應當知道，我以超過常人的清凈天眼（Divine Eye，一種超自然的能力），觀察那些有情眾生死時生時，廣說乃至身壞以後當生善趣。
【English Translation】 English version: Disturbed in their minds by various thoughts of desire and other evil thoughts. Such persons should be known as having the appearance of those who have renounced desire.
Yogācārabhūmi-śāstra, Scroll 33 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 34
Said by Bodhisattva Maitreya (Maitreya Bodhisattva, 未來佛)
Translated under Imperial Order by Tripitaka Master Xuanzang (Xuanzang, 唐朝著名翻譯家), Second of the Thirteenth and Fourteenth Yoga Sections of the Śrāvakabhūmi in the Local Section
Having thus explained the path to the world, if one delights in pursuing the path to transcendence, one should rely on the realm of the Four Noble Truths (Four Noble Truths, the fundamental teachings of Buddhism, including suffering, its origin, cessation, and the path) and gradually generate seven types of attention. These are, firstly, the attention to understanding the characteristics, and lastly, the attention to the ultimate result of effort, until one attains the Arhat-fruit (Arhat-fruit, the state of liberation from all defilements and attainment of Nirvana).
A Yoga practitioner, regarding the Four Noble Truths (Four Noble Truths, the fundamental teachings of Buddhism, including suffering, its origin, cessation, and the path), briefly indicates and extensively discusses the superior teachings, listening, receiving, and upholding them. Or, having skillfully cultivated attention, or having attained the fundamental dhyana (Fundamental Dhyana, the four meditative states of the Form Realm) and the Formless Realm (Formless Realm, meditative states beyond the material world), one understands the characteristics of the Truth of Suffering (Dukkha Satya, the truth about suffering) through four aspects: impermanence (Impermanence, the changing nature of all things), suffering (Suffering, the inherent suffering in all things), emptiness (Emptiness, the lack of inherent existence in all things), and non-self (Non-self, the absence of a permanent self). One understands the characteristics of the Truth of the Origin of Suffering (Samudaya Satya, the truth about the origin of suffering) through four aspects: cause (Cause, the cause of suffering), accumulation (Accumulation, the accumulation of suffering), arising (Arising, the arising of suffering), and condition (Condition, the conditions for suffering). One understands the characteristics of the Truth of the Cessation of Suffering (Nirodha Satya, the truth about the cessation of suffering) through four aspects: cessation (Cessation, the cessation of suffering), tranquility (Tranquility, the peace after cessation), excellence (Excellence, the excellence of cessation), and separation (Separation, separation from suffering). One understands the characteristics of the Truth of the Path to the Cessation of Suffering (Magga Satya, the truth about the path to the cessation of suffering) through four aspects: path (Path, the path), suchness (Suchness, the true nature of reality), practice (Practice, the practice), and departure (Departure, the departure from suffering). This is called attention to understanding the characteristics.
By observing the Truth of Suffering through ten aspects, one can accordingly awaken and enter into the four aspects of the Truth of Suffering. What are the ten? First, the aspect of change (Change, alteration); second, the aspect of destruction (Destruction, ruin); third, the aspect of separation (Separation, detachment); fourth, the aspect of the nature of Dharma (Nature of Dharma, the inherent nature of things); fifth, the aspect of assembly (Assembly, gathering); sixth, the aspect of bondage (Bondage, constraint); seventh, the aspect of unpleasantness (Unpleasantness, disagreeableness); eighth, the aspect of insecurity (Insecurity, instability); ninth, the aspect of nothing to be gained (Nothing to be Gained, no attainment); tenth, the aspect of non-self-governance (Non-self-governance, lack of autonomy). These ten aspects, relying on the principles of proof, can be correctly observed. Here, we rely on authoritative teaching (Authoritative Teaching, reliable instruction and logical reasoning). As the Lord Buddha (Lord Buddha, honorific title for Siddhartha Gautama) said, all phenomena are impermanent. Furthermore, these phenomena are broadly of two types: the world of sentient beings (Sentient beings' world, the realm of living beings) and the material world (Material world, the physical universe). The Lord Buddha, based on the world of sentient beings, said thus: 'Bhikkhus (Bhikkhu, a Buddhist monk), know that with my pure divine eye (Divine Eye, a supernatural ability) surpassing that of ordinary humans, I observe sentient beings at the time of death and at the time of birth, and, broadly speaking, after the destruction of the body, they will be born in a good realm.'
天世界中。由此法門顯示世尊以凈天眼現見。一切有情世間是無常性。又世尊言。苾芻當知。此器世間長時安住。過是已后漸次乃至七日輪現。如七日經廣說。乃至所有大地諸山大海。及蘇迷盧大寶山王。乃至梵世諸器世界皆被焚燒。災火滅后灰燼不現。乃至余影亦不可得。由此法門世尊顯示諸器世間是無常性。如是且依至教量理。修觀行者凈信增上作意力故。於一切行無常之性獲得決定。得決定已即由如是凈信增上作意力故。數數尋思觀察。一切現見不背不由他緣。無常之性。云何數數尋思觀察。謂先安立內外二事。言內事者。謂六處等。言外事者。有十六種。一者地事。謂城邑聚落舍市廛等。二者園事。謂藥草叢林等。三者山事。謂種種山安布差別。四者水事。謂江河陂湖眾流池沼。五者作業事。六者庫藏事。七者食事。八者飲事。九者乘事。十者衣事。十一者莊嚴具事。十二者舞歌樂事。十三者香鬘塗飾事。十四者資生具事。十五者諸光明事。十六者男女承奉事。如是名為十六種事。安立如是內外事已。復于彼事現見增上作意力故。以變異行尋思觀察無常之性。此中內事有十五種所作變異。及有八種變異因緣。云何內事有十五種所作變異。一分位所作變異。二顯色所作變異。三形色所作變異。四興衰所作變異。
【現代漢語翻譯】 現代漢語譯本 在天世界中。由此法門顯示，世尊以清凈天眼現見，一切有情世間都是無常的。世尊還說：『比丘們應當知道，這個器世間（指我們所居住的物質世界）會長久安住，過了這段時間之後，會逐漸出現七個太陽，就像《七日經》里詳細描述的那樣，直到所有的大地、山脈、大海，以及蘇迷盧大寶山王（Mount Sumeru），乃至梵天世界（Brahma realm）的所有器世界都被焚燒。大火熄滅后，灰燼都不會留下，甚至連影子都找不到。』由此法門，世尊顯示了所有器世間都是無常的。像這樣，暫且依據至教量理（聖教的衡量和道理），修觀行者由於清凈的信心增長和作意（mindfulness）的力量，對於一切行（一切事物）的無常之性獲得了決定性的認識。 獲得了決定性的認識之後，就憑藉這種清凈的信心增長和作意的力量，反覆尋思觀察一切現見、不違背事實、不依賴其他因緣的無常之性。如何反覆尋思觀察呢？首先安立內外二事。所謂內事，指的是六處（六根）等。所謂外事，有十六種：一是地事，指城邑、聚落、房舍、市場等；二是園事，指藥草、叢林等；三是山事，指各種山脈的分佈和差別；四是水事，指江河、水庫、湖泊、眾多的河流和池沼；五是作業事；六是庫藏事；七是食事；八是飲事；九是乘事；十是衣事；十一是莊嚴具事；十二是舞歌樂事；十三是香鬘塗飾事；十四是資生具事；十五是諸光明事；十六是男女承奉事。這些就是所謂的十六種事。 安立了這些內外事之後，再憑藉對於這些事物的現見和增上的作意力量，以變異之行尋思觀察無常之性。這裡，內事有十五種所作的變異，以及八種變異的因緣。什麼是內事的十五種所作變異呢？一是分位所作變異，二是顯色所作變異，三是形色所作變異，四是興衰所作變異。
【English Translation】 English version In the heaven realms. This Dharma gate reveals that the World Honored One, with pure divine eyes, directly sees that all sentient realms are impermanent. Furthermore, the World Honored One said: 'Bhikkhus, know that this vessel world (the material world we inhabit) will abide for a long time. After that, gradually, seven suns will appear, as described in detail in the 'Seven Suns Sutra,' until all the earth, mountains, oceans, and even Mount Sumeru (Sumeru Great Treasure Mountain King), and all the vessel worlds of the Brahma realm are burned. After the fire is extinguished, not even ashes will remain, and not even a shadow will be found.' Through this Dharma gate, the World Honored One reveals that all vessel worlds are impermanent. In this way, relying on the authoritative teachings and reasoning, practitioners of contemplation, due to the increase of pure faith and the power of mindfulness (attention), gain a decisive understanding of the impermanent nature of all phenomena (all things). Having gained a decisive understanding, they repeatedly contemplate and observe the impermanent nature of all that is seen, which does not contradict reality and does not depend on other conditions, through the power of this increased pure faith and mindfulness. How do they repeatedly contemplate and observe? First, they establish the two aspects of internal and external. The internal aspects refer to the six sense bases (six senses) and so on. The external aspects are of sixteen kinds: first, the matter of land, referring to cities, villages, houses, markets, etc.; second, the matter of gardens, referring to herbs, forests, etc.; third, the matter of mountains, referring to the distribution and differences of various mountains; fourth, the matter of water, referring to rivers, reservoirs, lakes, numerous streams, and ponds; fifth, the matter of activities; sixth, the matter of treasuries; seventh, the matter of food; eighth, the matter of drink; ninth, the matter of vehicles; tenth, the matter of clothing; eleventh, the matter of ornaments; twelfth, the matter of dance, song, and music; thirteenth, the matter of perfumes, garlands, and adornments; fourteenth, the matter of necessities; fifteenth, the matter of various lights; sixteenth, the matter of male and female attendants. These are the so-called sixteen matters. Having established these internal and external matters, they then contemplate and observe the impermanent nature through the changes of these matters, with the power of direct perception and increased mindfulness. Here, the internal matters have fifteen kinds of changes that occur, and eight causes of change. What are the fifteen kinds of changes that occur in internal matters? First, change in position; second, change in appearance; third, change in shape; fourth, change in prosperity and decline.
五支節具不具所作變異。六劬勞所作變異。七他所損害所作變異。八寒熱所作變異。九威儀所作變異。十觸對所作變異。十一雜染所作變異。十二疾病所作變異。十三終沒所作變異。十四青瘀等所作變異。十五一切不現盡滅所作變異。云何八種變異因緣。一積時貯畜。二他所損害。三受用虧損。四時節變異。五火所焚燒。六水所漂爛。七風所鼓燥。八異緣會遇。積時貯畜者。謂有色諸法。雖於好處安置守護。而經久時自然敗壞其色衰損變異可得。他所損害者。謂種種色法。若為於他種種捶打種種損害。即便種種形色變異。受用虧損者。謂各別屬主種種色物。受者受用增上力故損減變異。時節變異者。謂秋冬時叢林藥草華葉果等萎黃零落。于春夏時枝葉華果青翠繁茂。火所焚燒者。謂大火縱逸焚燒村邑國城王都悉為灰燼。水所漂爛者。謂大水洪漫漂盪村邑國城王都悉皆淪沒。風所鼓燥者。謂大風飄扇。濕衣濕地稼穡叢林干㬤枯槁。異緣會遇者。謂緣樂受觸受樂受時。遇苦受觸。緣苦受觸。受苦受時。遇樂受觸。緣不苦不樂受觸。受不苦不樂受時。遇樂受觸或苦受觸。又有貪者會遇瞋。緣貪纏止息。發起瞋纏。如是有瞋癡者。會遇異分煩惱生緣當知亦爾。如是眼識正現在前。會遇聲香味觸境等。余境余緣起異分識。其餘一
【現代漢語翻譯】 現代漢語譯本 五支節（肢體）具不具所作變異：肢體是否完整所導致的差異。 六劬勞所作變異：辛勤勞作所導致的差異。 七他所損害所作變異：受到他人損害所導致的差異。 八寒熱所作變異：寒冷或炎熱所導致的差異。 九威儀所作變異：行為舉止所導致的差異。 十觸對所作變異：感官接觸所導致的差異。 十一雜染所作變異：受到污染所導致的差異。 十二疾病所作變異：疾病所導致的差異。 十三終沒所作變異：死亡所導致的差異。 十四青瘀等所作變異：出現青腫等現象所導致的差異。 十五一切不現盡滅所作變異：一切事物消失殆盡所導致的差異。 什麼是八種變異的因緣？ 一、積時貯畜：長時間的積累和儲存。 二、他所損害：受到他人的損害。 三、受用虧損：使用和消耗導致的損耗。 四、時節變異：季節的變化。 五、火所焚燒：被火焚燒。 六、水所漂爛：被水浸泡腐爛。 七、風所鼓燥：被風吹乾。 八、異緣會遇：不同的因緣際會。 積時貯畜是指：有形之物，即使安置在好的地方並加以守護，經過長時間也會自然敗壞，其顏色衰退損耗，發生變異。 他所損害是指：各種有形之物，如果受到他人的捶打和損害，就會發生各種形狀和顏色的變化。 受用虧損是指：各自有主的各種物品，由於使用者不斷使用，其損耗增加，從而發生變異。 時節變異是指：秋冬季節，叢林中的藥草、花葉、果實等會枯萎凋零；而春夏時節，枝葉花果則會青翠繁茂。 火所焚燒是指：大火蔓延，焚燒村莊、城鎮、國家都城，最終化為灰燼。 水所漂爛是指：洪水氾濫，淹沒村莊、城鎮、國家都城，使其全部沉沒。 風所鼓燥是指：大風吹拂，使潮濕的衣服、土地、莊稼、叢林變得乾燥枯槁。 異緣會遇是指：當因緣於樂受的觸覺而感受快樂時，遇到苦受的觸覺；當因緣于苦受的觸覺而感受痛苦時，遇到樂受的觸覺；當因緣于不苦不樂受的觸覺而感受不苦不樂時，遇到樂受的觸覺或苦受的觸覺。還有，有貪慾的人遇到嗔恨，貪慾的煩惱止息，卻又生起嗔恨的煩惱。同樣，有嗔恨和愚癡的人，遇到不同的煩惱生起因緣，也應當知道是這樣的。就像眼識正在呈現時，遇到聲、香、味、觸等境界，其他的境界和其他的因緣會生起不同的意識。其他的（例如耳識等）也是如此。
【English Translation】 English version The variations caused by the completeness or incompleteness of the five limbs (panchaskandha). The variations caused by the six kinds of toil (shat-klesha). The variations caused by harm from others. The variations caused by cold and heat. The variations caused by demeanor. The variations caused by sensory contact. The variations caused by defilements. The variations caused by diseases. The variations caused by death. The variations caused by bruises and other similar conditions. The variations caused by the complete disappearance and extinction of everything. What are the eight causes of variation? 1. Accumulation and storage over time. 2. Harm from others. 3. Loss due to consumption. 4. Seasonal changes. 5. Burning by fire. 6. Rotting by water. 7. Drying by wind. 8. Meeting with different conditions. Accumulation and storage over time refers to: material phenomena (rupa), even if placed in a good location and protected, will naturally decay over time, and their color will fade and deteriorate, resulting in variation. Harm from others refers to: various material phenomena, if subjected to beating and harm from others, will undergo various changes in shape and color. Loss due to consumption refers to: various objects belonging to individual owners, due to the increasing force of consumption by the users, will diminish and undergo variation. Seasonal changes refer to: in autumn and winter, the herbs, flowers, leaves, and fruits in the forests will wither and fall; while in spring and summer, the branches, leaves, flowers, and fruits will be green and lush. Burning by fire refers to: a great fire spreading and burning villages, towns, and capital cities, reducing them all to ashes. Rotting by water refers to: a great flood inundating and submerging villages, towns, and capital cities, causing them all to be submerged. Drying by wind refers to: a great wind blowing and drying wet clothes, land, crops, and forests, making them dry and withered. Meeting with different conditions refers to: when experiencing pleasure due to contact with pleasant sensations, encountering contact with painful sensations; when experiencing pain due to contact with painful sensations, encountering contact with pleasant sensations; when experiencing neither pleasure nor pain due to contact with neutral sensations, encountering contact with pleasant or painful sensations. Furthermore, a person with greed encounters anger, and the affliction of greed ceases, but the affliction of anger arises. Similarly, it should be understood that a person with anger and delusion, when encountering different conditions that give rise to afflictions, is also like this. Just as when eye consciousness is present, encountering objects such as sound, smell, taste, and touch, other objects and other conditions will give rise to different consciousnesses. The others (such as ear consciousness, etc.) are also like this.
切如理應知。是名八種變異因緣。一切有色及無色法所有變異。皆由如是八種因緣。除此更無若過若增。云何尋思內事分位所作變壞無常之性。謂由觀見或自或他從少年位乃至老位諸行相續前後差別。互不相似。見是事已便作是念。如是諸行其性無常。何以故。此內分位前後變異現可得故。云何尋思內事顯色所作變異無常之性。謂由觀見或自或他先有妙色肌膚鮮澤。后見惡色肌膚枯槁。復於後時還見妙色肌膚鮮澤。見是事已便作是念。如是諸行其性無常。何以故。此內顯色前後變異現可得故。云何尋思內事形色所作變異無常之性。謂如說顯色。如是形色由肥瘦故。應知亦爾。云何尋思內事興衰所作變異無常之性。謂由觀見或自或他先時眷屬財位。戒見悉皆興盛。后見一切皆悉衰損。復於後時還見興盛。見是事已便作是念。如是諸行其性無常。何以故。興衰變異現可得故。云何尋思內事支節所作變異無常之性。謂由觀見或自或他先時支節無有缺減。后時觀見支節缺減。或王所作或賊所作。或人所作或非人作。見是事已便作是念。如是諸行其性無常。余如前說。云何尋思內事劬勞所作變異無常之性。謂由觀見或自或他身疲勞性身疲極性。或馳走所作。或跳踴所作。或趒躑所作。或騙騎所作。或作種種迅疾身業。復于余時見
【現代漢語翻譯】 現代漢語譯本 應如理如實地瞭解。以上就是八種變異的因緣。一切有色和無色的法的所有變異，都是由這八種因緣所致。除了這些，再沒有更多或更少的了。 如何通過尋思內在事物（內事）的分位來了解其所造成的變壞和無常的性質呢？就是通過觀察自己或他人，從少年時期到老年時期，諸行（saṃskāra）相續不斷，前後差別很大，互不相似。看到這些情況后，就產生這樣的念頭：這些諸行的性質是無常的。為什麼呢？因為這內在分位的前後變異是顯而易見的。 如何通過尋思內在事物的顯色來了解其所造成的變異和無常的性質呢？就是通過觀察自己或他人，先前有美好的膚色，肌膚鮮嫩光澤，後來看到的是難看的膚色，肌膚枯槁。過一段時間后，又看到美好的膚色，肌膚鮮嫩光澤。看到這些情況后，就產生這樣的念頭：這些諸行的性質是無常的。為什麼呢？因為這內在顯色的前後變異是顯而易見的。 如何通過尋思內在事物的形色來了解其所造成的變異和無常的性質呢？就像上面所說的顯色一樣，形色由於肥胖或瘦弱的原因，也應該這樣理解。 如何通過尋思內在事物的興衰來了解其所造成的變異和無常的性質呢？就是通過觀察自己或他人，先前眷屬、財富、戒律和見解都非常興盛，後來看到一切都衰敗衰損。過一段時間后，又看到興盛。看到這些情況后，就產生這樣的念頭：這些諸行的性質是無常的。為什麼呢？因為興衰的變異是顯而易見的。 如何通過尋思內在事物的支節來了解其所造成的變異和無常的性質呢？就是通過觀察自己或他人，先前支節沒有缺損，後來看到支節缺損，或是國王所為，或是盜賊所為，或是人所為，或是非人所為。看到這些情況后，就產生這樣的念頭：這些諸行的性質是無常的。其餘的就像前面所說的那樣。 如何通過尋思內在事物的劬勞（qú láo，勞累）來了解其所造成的變異和無常的性質呢？就是通過觀察自己或他人，身體疲勞，身體極度疲憊，或是由於奔跑所致，或是由於跳躍所致，或是由於跳躍所致，或是由於騎馬所致，或是由於做各種迅速的身體活動。過一段時間后，又看到
【English Translation】 English version One should know according to the truth. These are the eight causes and conditions of change. All changes in phenomena, both with form (有色, rūpa) and without form (無色, arūpa), are due to these eight causes and conditions. Besides these, there is neither more nor less. How does one contemplate the changes and impermanence caused by the internal affairs (內事, internal matters) of divisions? It is by observing oneself or others, from youth to old age, the continuous flow of actions (諸行, saṃskāra), with great differences between the beginning and the end, not resembling each other. Having seen these things, one then generates the thought: the nature of these actions is impermanent. Why? Because the changes in these internal divisions from beginning to end are clearly observable. How does one contemplate the changes and impermanence caused by the visible form (顯色, varṇa) of internal affairs? It is by observing oneself or others, who previously had beautiful skin, fresh and radiant, and later seeing unsightly skin, withered and dry. After some time, one sees beautiful skin again, fresh and radiant. Having seen these things, one then generates the thought: the nature of these actions is impermanent. Why? Because the changes in these internal visible forms from beginning to end are clearly observable. How does one contemplate the changes and impermanence caused by the shape (形色, saṃsthāna) of internal affairs? Just as with the visible form mentioned above, the shape, due to being fat or thin, should also be understood in the same way. How does one contemplate the changes and impermanence caused by the rise and fall (興衰, rise and decline) of internal affairs? It is by observing oneself or others, whose family, wealth, precepts (戒律, śīla), and views (見解, dṛṣṭi) were previously flourishing, and later seeing everything declining. After some time, one sees flourishing again. Having seen these things, one then generates the thought: the nature of these actions is impermanent. Why? Because the changes of rise and fall are clearly observable. How does one contemplate the changes and impermanence caused by the limbs (支節, aṅga) of internal affairs? It is by observing oneself or others, whose limbs were previously complete, and later seeing limbs missing, either caused by the king, or caused by thieves, or caused by humans, or caused by non-humans. Having seen these things, one then generates the thought: the nature of these actions is impermanent. The rest is as mentioned before. How does one contemplate the changes and impermanence caused by the exertion (劬勞, ku lao) of internal affairs? It is by observing oneself or others, whose body is tired, whose body is extremely exhausted, either caused by running, or caused by jumping, or caused by leaping, or caused by riding, or caused by performing various swift bodily actions. After some time, one sees
彼遠離疲勞疲極。見是事已便作是念。如是諸行其性無常。余如前說。云何尋思內事他所損害所作變異無常之性。謂由觀見或自或他。他所損害其身變異。或由刀杖鞭革皮繩矛槊等壞。或由種種蚊虻蛇蝎諸惡毒觸之所損害。復于余時見不變異。見是事已。便作是念。如是諸行其性無常。余如前說。云何尋思內事寒熱所作變異無常之性。謂由觀見或自或他于正寒時身不舒泰。踡局戰慄寒凍纏逼希遇溫陽。于正熱時身體舒泰。奮身干語霢霂流汗。熱渴纏逼希遇清涼。復至寒時還見。如前所說相狀。見是事已。便作是念。如是諸行其性無常。余如前說。云何尋思內事威儀所作變異無常之性。謂由觀見或自或他。行住坐臥隨一威儀。或時為損或時為益。見是事已。便作是念。如是諸行其性無常。余如前說。云何尋思內事觸對所作變異無常之性。謂由觸對順樂受觸領樂觸。緣所生樂時自能了別樂受分位。如能了別樂受分位。如是了別苦受分位不苦不樂受分位。應知亦爾。彼由了別如是諸受前後變異。是新新性非故故性。或增或減暫時而有。率爾現前尋即變壞。知是事已。便作是念。如是諸行其性無常。余如前說。云何觀察內事雜染所作變異無常之性。謂能了知先所生起。或有貪心或離貪心。或有瞋心或離瞋心。或有癡心或離癡心
【現代漢語翻譯】 現代漢語譯本： 他遠離了疲勞和極度疲憊。當他看到這些事情后，便這樣思考：『像這樣的諸行（Samskara，行蘊），其本性是無常的。』其餘的如前所述。如何尋思內在事物被外力損害所造成的變異無常之性呢？就是通過觀察，無論是自己還是他人，他們的身體受到外力損害而發生變異，或者被刀、杖、鞭、革、皮繩、矛、槊等損壞，或者被各種蚊、虻、蛇、蝎等惡毒之物的叮咬所傷害。有時又看到身體沒有發生變異。看到這些事情后，便這樣思考：『像這樣的諸行，其本性是無常的。』其餘的如前所述。如何尋思內在事物被寒冷和炎熱所造成的變異無常之性呢？就是通過觀察，無論是自己還是他人，在寒冷的時候身體不舒適，蜷縮、顫抖、寒冷纏身，希望遇到溫暖的陽光；在炎熱的時候身體舒展，揮動手臂、口乾舌燥、汗流浹背，被炎熱和乾渴所困擾，希望遇到清涼。再次到了寒冷的時候，又看到如前所說的狀況。看到這些事情后，便這樣思考：『像這樣的諸行，其本性是無常的。』其餘的如前所述。如何尋思內在事物被威儀（Irya，行住坐臥的姿勢）所造成的變異無常之性呢？就是通過觀察，無論是自己還是他人，行走、站立、坐著、躺臥，任何一種威儀，有時會帶來損害，有時會帶來益處。看到這些事情后，便這樣思考：『像這樣的諸行，其本性是無常的。』其餘的如前所述。如何尋思內在事物被觸對（Sparsha，接觸）所造成的變異無常之性呢？就是通過接觸順應快樂感受的觸，領受快樂的觸，因緣所生的快樂，這時自己能夠清楚地辨別快樂感受的各個階段。正如能夠辨別快樂感受的各個階段一樣，也應知道辨別痛苦感受的各個階段和不苦不樂感受的各個階段也是如此。他通過辨別這些感受的前後變異，知道它們是新生的、非持久的，或者增加或者減少，暫時存在，突然出現隨即變壞。知道這些事情后，便這樣思考：『像這樣的諸行，其本性是無常的。』其餘的如前所述。如何觀察內在事物被雜染（Klesha，煩惱）所造成的變異無常之性呢？就是能夠了知先前所生起的，或者有貪心，或者沒有貪心；或者有瞋心，或者沒有瞋心；或者有癡心，或者沒有癡心。
【English Translation】 English version: He is far from fatigue and extreme exhaustion. Having seen these things, he contemplates thus: 'Such are the Samskaras (mental formations), their nature is impermanent.' The rest is as previously stated. How does one contemplate the impermanent nature of inner matters caused by external harm? It is through observing, whether oneself or others, their bodies undergoing changes due to external harm, or being damaged by knives, staffs, whips, leather cords, spears, lances, etc., or being harmed by the bites of various mosquitoes, gadflies, snakes, scorpions, and other venomous creatures. At other times, one sees no changes. Having seen these things, he contemplates thus: 'Such are the Samskaras, their nature is impermanent.' The rest is as previously stated. How does one contemplate the impermanent nature of inner matters caused by cold and heat? It is through observing, whether oneself or others, being uncomfortable in the cold, curling up, shivering, being bound by the cold, hoping to encounter warmth and sunshine; being comfortable in the heat, stretching out, speaking dryly, sweating profusely, being troubled by heat and thirst, hoping to encounter coolness. When cold returns, one sees the same conditions as before. Having seen these things, he contemplates thus: 'Such are the Samskaras, their nature is impermanent.' The rest is as previously stated. How does one contemplate the impermanent nature of inner matters caused by demeanor (Irya, postures of walking, standing, sitting, and lying down)? It is through observing, whether oneself or others, walking, standing, sitting, lying down, any one of these demeanors, sometimes causing harm, sometimes bringing benefit. Having seen these things, he contemplates thus: 'Such are the Samskaras, their nature is impermanent.' The rest is as previously stated. How does one contemplate the impermanent nature of inner matters caused by contact (Sparsha, sense impression)? It is through contacting touches that accord with pleasant feelings, experiencing pleasant touches, the pleasure arising from conditions, at which time one can clearly distinguish the phases of pleasant feeling. Just as one can distinguish the phases of pleasant feeling, so too should one know that distinguishing the phases of painful feeling and neither-painful-nor-pleasant feeling is also the same. Through distinguishing the changes of these feelings, one knows that they are newly arisen, not permanent, either increasing or decreasing, existing temporarily, appearing suddenly and then immediately decaying. Having known these things, he contemplates thus: 'Such are the Samskaras, their nature is impermanent.' The rest is as previously stated. How does one observe the impermanent nature of inner matters caused by defilements (Klesha, afflictions)? It is through being able to know what has arisen previously, either having greed or being without greed; either having hatred or being without hatred; either having delusion or being without delusion.
。又能了知隨一一種諸隨煩惱所染污心。又能了知隨一一種諸隨煩惱不染污心。又能了知彼心相續由諸煩惱及隨煩惱。於前后位趣入變壞不變壞性。見是事已便作是念。如是諸行其性無常。何以故。心由雜染所作變異現可得故。云何觀察內事疾病所作變異無常之性。謂由觀見或自或他。先無疾病安樂強盛。后時觀見或自或他遭重病苦。觸對猛利身諸苦受。如前廣說。復于余時還見無病安樂強盛。見是事已。便作是念。如是諸行其性無常。余如前說。云何觀察內事終沒所作變異無常之性。謂由觀見今時存活安住支援。復于余時觀見死沒唯有屍骸空無心識。見是事已。便作是念。如是諸行其性無常。余如前說。云何觀察內青瘀等所作變異無常之性。謂由觀見死已屍骸。或於一時至青瘀位。或於一時至膿爛位。如是乃至骨鎖之位。見是事已。便作是念。如是諸行其性無常。余如前說。云何觀察內事一切不現盡滅所作變壞無常之性。謂由觀見彼于余時此骨鎖位。亦復不現皆悉敗壞離散磨滅遍一切種眼不復見。見是事已。便作是念。如是諸行其性無常。何以故。如是色相數數改轉。前後變異現可得故。如是且由現見增上作意力故。十五種行觀察內事種種變異無常之性。觀察是已。復更觀察十六外事種種變異無常之性。云何觀察地
事變異無常之性。謂由觀見此地方所。先未造立道場天寺宅舍市廛城墻等事。后見新造善作善飾。復于余時見彼朽故圮坼。零落頹毀穿缺。火所焚燒水所漂盪。見是事已。便作是念。如是諸行其性無常。何以故。如是色相前後轉變現可得故。云何觀察園事變異無常之性。謂先觀見諸園苑中藥草叢林。華果枝葉。悉皆茂盛。青翠丹暉甚可愛樂。復於後時見彼枯槁無諸華果。柯葉零落。火所焚燒水所漂盪。見是事已便作是念。如是諸行其性無常。余如前說。云何觀察山事變異無常之性。謂於一時觀見其山叢林蓊鬱聳石巉巖。復於一時見彼叢林巉巖聳石。彫殘頹毀高下參差。火所焚燒水所漂盪。見是事已便作是念。如是諸行其性無常。余如前說。云何觀察水事變異無常之性。謂先一時見諸河瀆池泉井等。濤波涌溢醴水盈滿後於一時見彼一切枯涸乾竭。見是事已便作是念。如是諸行其性無常。余如前說。云何觀察業事變異無常之性。謂先一時見彼種種殉利牧農工巧正論行船等業皆悉興盛。復於一時見彼事業皆悉衰損。見此事已便作是念。如是諸行其性無常。余如前說。云何觀察庫藏變異無常之性。謂由觀見種種庫藏。一時盈滿一時滅盡。見此事已便作是念。如是諸行其性無常。余如前說。云何觀察飲食變異無常之性。謂由觀見
種種飲食。一時未辦一時已辦。一時入口牙齒咀嚼。和雜涎唾細細吞嚥。一時入腹漸漸消化。一時變為屎尿流出。見此事已便作是念。如是諸行其性無常。余如前說。云何觀察乘事變異無常之性。謂於一時見種種乘新妙莊嚴甚可愛樂。復於一時見彼朽故離諸嚴飾。見此事已便作是念。如是諸行其性無常。余如前說。云何觀察衣事變異無常之性。謂由觀見種種衣服。一時新成一時故壞。一時鮮潔一時垢膩。見此事已便作是念。如是諸行其性無常余如前說云何觀察嚴具變異無常之性。謂由觀見諸莊嚴具。一時未成一時已成。一時堅固一時破壞。見此事已便作是念。如是諸行其性無常。余如前說。云何觀察舞歌樂事所有變異無常之性。謂由觀見舞歌伎樂現在。種種音曲差別異起異謝。見此事已便作是念。如是諸行其性無常。余如前說。云何觀察香鬘塗飾所有變異無常之性。謂先觀見種種香鬘鮮榮芬馥。后時見彼萎悴臭爛。見此事已便作是念。如是諸行其性無常。余如前說。云何觀察資具變異無常之性。謂觀見彼未造已造成滿破壞前後變異。見此事已便作是念。如是諸行其性無常。余如前說。云何觀察光明變異無常之性。謂由觀見種種明闇生滅變異見此事已便作是念。如是諸行其性無常。余如前說。云何觀察男女承奉所有變異
【現代漢語翻譯】 現代漢語譯本 種種飲食，有時還未準備好，有時已經準備好。有時食物入口，牙齒咀嚼，混合著唾液細細吞嚥。有時食物進入腹中，漸漸消化。有時變為屎尿流出。見到這件事後，就應當這樣思念：像這樣的諸行（一切事物和現象），其本性是無常的。其餘的（觀察方法）如前所述。 如何觀察車乘之事變異無常的性質？譬如在某個時候，見到各種車乘嶄新美妙，裝飾華麗，非常可愛。又在某個時候，見到它們朽壞破舊，失去了各種裝飾。見到這件事後，就應當這樣思念：像這樣的諸行，其本性是無常的。其餘的如前所述。 如何觀察衣服之事變異無常的性質？譬如通過觀察見到各種衣服，有時是新做成的，有時是破舊損壞的，有時是鮮艷潔凈的，有時是污垢油膩的。見到這件事後，就應當這樣思念：像這樣的諸行，其本性是無常的。其餘的如前所述。 如何觀察裝飾用具變異無常的性質？譬如通過觀察見到各種裝飾用具，有時還未製成，有時已經制成，有時堅固耐用，有時破壞損壞。見到這件事後，就應當這樣思念：像這樣的諸行，其本性是無常的。其餘的如前所述。 如何觀察舞蹈歌唱音樂之事所有變異無常的性質？譬如通過觀察見到舞蹈歌唱伎樂現在眼前，各種音曲差別不同，生起又消失。見到這件事後，就應當這樣思念：像這樣的諸行，其本性是無常的。其餘的如前所述。 如何觀察香鬘（用香花編織的頭飾）塗飾所有變異無常的性質？譬如先觀察見到各種香鬘鮮艷榮美，芬芳馥郁。後來見到它們枯萎凋謝，腐爛發臭。見到這件事後，就應當這樣思念：像這樣的諸行，其本性是無常的。其餘的如前所述。 如何觀察資具（生活用品）變異無常的性質？譬如觀察見到它們未製造、已製造、造成圓滿、破壞等前後的變異。見到這件事後，就應當這樣思念：像這樣的諸行，其本性是無常的。其餘的如前所述。 如何觀察光明變異無常的性質？譬如通過觀察見到各種明暗生滅變異。見到這件事後，就應當這樣思念：像這樣的諸行，其本性是無常的。其餘的如前所述。 如何觀察男女承奉（男女侍從的服侍）所有變異
【English Translation】 English version Various kinds of food and drink: sometimes they are not yet prepared, sometimes they are already prepared. Sometimes they enter the mouth, the teeth chew, mixed with saliva, and are swallowed carefully. Sometimes they enter the stomach, gradually digest. Sometimes they turn into feces and urine and flow out. Having seen this, one should contemplate thus: 'Such are all phenomena (all things and appearances), their nature is impermanent.' The rest (of the method of observation) is as previously described. How to observe the impermanent nature of the changes in vehicles? For example, at one time, one sees various vehicles that are new, wonderful, adorned, and very pleasing. At another time, one sees them decayed, old, and devoid of adornments. Having seen this, one should contemplate thus: 'Such are all phenomena, their nature is impermanent.' The rest is as previously described. How to observe the impermanent nature of the changes in clothing? For example, by observing various clothes, sometimes they are newly made, sometimes they are old and broken, sometimes they are fresh and clean, sometimes they are dirty and greasy. Having seen this, one should contemplate thus: 'Such are all phenomena, their nature is impermanent.' The rest is as previously described. How to observe the impermanent nature of the changes in ornaments? For example, by observing various ornaments, sometimes they are not yet made, sometimes they are already made, sometimes they are strong and durable, sometimes they are broken and damaged. Having seen this, one should contemplate thus: 'Such are all phenomena, their nature is impermanent.' The rest is as previously described. How to observe the impermanent nature of the changes in dancing, singing, and music? For example, by observing dancing, singing, and music present before one's eyes, various musical tunes are different, arising and ceasing. Having seen this, one should contemplate thus: 'Such are all phenomena, their nature is impermanent.' The rest is as previously described. How to observe the impermanent nature of the changes in garlands (head ornaments woven with fragrant flowers) and decorations? For example, first one observes various garlands that are fresh, beautiful, fragrant, and sweet-smelling. Later one sees them withered, decayed, and rotten. Having seen this, one should contemplate thus: 'Such are all phenomena, their nature is impermanent.' The rest is as previously described. How to observe the impermanent nature of the changes in possessions (daily necessities)? For example, observing their changes before and after being unmade, made, completed, and destroyed. Having seen this, one should contemplate thus: 'Such are all phenomena, their nature is impermanent.' The rest is as previously described. How to observe the impermanent nature of the changes in light? For example, by observing various changes in brightness and darkness, arising and ceasing. Having seen this, one should contemplate thus: 'Such are all phenomena, their nature is impermanent.' The rest is as previously described. How to observe all the changes in the service of men and women (the service of male and female attendants)
無常之性。謂觀見彼或衰或盛不久堅住。見此事已便作是念。如是諸行其性無常。余如前說。如是一切外事諸行。前之六種是所攝受事。后之十種是身資具事。以要言之。當知其性皆是無常。何以故。形相轉變現可得故。由如是等如前所說。諸變異行現見增上作意力故。于內外事如其所應。以變異行觀察一切是無常性。由是因緣于諸變異無常之性。現見不背不由他緣非他所引。隨念觀察審諦決定。即由如是所說因緣。說名現見增上作意。即由如是現見增上作意力故。觀察變異無常性已。彼諸色行雖復現有。剎那生滅滅壞無常。而微細故非現所得故。依現見增上作意應正比度。云何比度。謂彼諸行要有剎那生滅。滅壞方可得。有前後變異。非如是住得有變異。是故諸行。必定應有剎那生滅。彼彼眾緣和合有故。如是如是諸行得生。生已不待滅壞因緣自然滅壞。如是所有變異因緣。能令諸行轉變生起。此是變異生起因緣。非是諸行滅壞因緣。所以者何。由彼諸行與世現見滅壞因緣。俱滅壞已后不相似生起可得。非彼一切全不生起。或有諸行既滅壞已一切生起全不可得。如煎水等。最後一切皆悉消盡。災火焚燒器世間。已都無灰燼。乃至余影亦不可得。彼亦因緣。後後展轉漸減盡故。最後一切都無所有。不由其火作如是事。
【現代漢語翻譯】 現代漢語譯本：無常之性，是指觀察到事物或衰敗或興盛，都不能長久保持不變。見到這些現象后，就應當這樣思考：『一切事物（諸行）的本性都是無常的。』其餘的道理和前面所說的一樣。像這樣，所有外在的事物（外事諸行），前面的六種是自身所攝受的事物，後面的十種是維持生活的資具。總而言之，應當知道它們的本性都是無常的。為什麼呢？因為它們形相的轉變是顯而易見的。由於像前面所說的這些原因，通過對變異現象的不斷觀察和專注，對於內在和外在的事物，都應當如實地觀察它們的變異，認識到一切都是無常的。因為這個緣故，對於變異的無常之性，能夠親眼見到，不會違背事實，不依賴於其他因素，也不是由其他因素所引導，而是通過自己反覆思考和審慎的決定。正是由於以上所說的這些原因，才被稱為『現見增上作意』。正是由於這種『現見增上作意』的力量，在觀察到變異的無常之性后，那些色法（色行）雖然仍然存在，但實際上是剎那生滅，最終會滅壞，因為過於微細，所以無法直接觀察到，應當依靠『現見增上作意』來進行正確的推斷。如何推斷呢？就是說，那些事物必定有剎那的生滅，滅壞后才能顯現出來，有前後的變化，如果保持不變，就不會有變化。所以，一切事物必定有剎那的生滅。因為它們是由各種因緣和合而產生的，所以當各種因緣聚合時，事物就會產生。產生后，不需要等待滅壞的因緣，自然就會滅壞。像這樣，所有的變異因緣，能夠使事物轉變和生起，這是變異生起的因緣，而不是事物滅壞的因緣。為什麼這樣說呢？因為那些事物和世間所見的滅壞因緣一起滅壞后，不會再產生相似的事物。並非它們完全不產生，或者有些事物滅壞后，一切的生起都完全不可能，就像燒水一樣，最後一切都消散殆盡。災火焚燒器世間后，連灰燼都沒有，甚至連殘影都無法找到。這也是因緣，後後的因緣逐漸減少直至消失，最後一切都空無所有，這不是火本身造成的。
【English Translation】 English version: The nature of impermanence means observing that things either decline or prosper, but do not remain constant for long. Having seen this, one should think: 'All phenomena (Skandha) are by nature impermanent.' The rest is as previously explained. Thus, all external phenomena (outer affairs), the first six are things that are received by oneself, and the latter ten are the necessities for maintaining life. In short, one should know that their nature is all impermanent. Why? Because the transformation of their forms is clearly visible. Due to reasons such as those mentioned earlier, through constant observation and focused attention on the phenomena of change, one should truly observe the changes in both internal and external things, recognizing that everything is impermanent. Because of this reason, one can see the impermanent nature of change with one's own eyes, without contradicting the facts, not relying on other factors, nor being guided by other factors, but through one's own repeated reflection and careful decision. It is precisely because of these reasons mentioned above that it is called 'present-seeing intensified attention (現見增上作意)'. It is precisely because of the power of this 'present-seeing intensified attention' that, after observing the impermanent nature of change, those material phenomena (色行) still exist, but in reality, they arise and cease in an instant, and eventually perish. Because they are too subtle, they cannot be directly observed, and one should rely on 'present-seeing intensified attention' to make correct inferences. How to infer? That is to say, those things must have momentary arising and ceasing, and only after perishing can they appear, with changes before and after. If they remain unchanged, there will be no change. Therefore, all things must have momentary arising and ceasing. Because they are produced by the combination of various causes and conditions, when various causes and conditions come together, things will arise. After arising, they do not need to wait for the causes and conditions of destruction, and they will naturally perish. In this way, all the causes and conditions of change can cause things to transform and arise. This is the cause and condition of the arising of change, not the cause and condition of the destruction of things. Why is this so? Because those things and the causes and conditions of destruction seen in the world perish together, and similar things will not be produced again. It is not that they do not produce at all, or that after some things perish, all arising is completely impossible, just like boiling water, where everything eventually dissipates. After a cosmic fire burns the world, there is not even ash left, and even the remaining shadows cannot be found. This is also due to causes and conditions, where the subsequent causes and conditions gradually decrease until they disappear, and finally everything is empty. This is not caused by the fire itself.
是故變異由前所說八種因緣。令變生起自然滅壞。如是比度作意力故。由滅壞行於彼諸行剎那生滅滅壞無常而得決定。于如是事得決定已。復於他世非所現見。諸行生起。應正比度。云何比度。謂諸有情現有種種差別可得。或好形色或惡形色。或上族姓或下族姓。或富族姓或貧族姓。或大宗葉或小宗葉。或長壽命或短壽命。言或威肅或不威肅。或性利根或性鈍根。如是一切有情差別。定由作業有其差別方可成立。非無作業如是有情色類差別。定由先世善不善業造作增長種種品類。由彼因緣於今自體差別生起。不應自在變化為因。何以故。若說自在變化為因能生諸行。此所生行。為唯用彼自在為緣。為待余緣。如是自在方能變化。若唯用彼自在為緣。是則諸行與彼自在俱應本有。何須更生。若言先有自在體性然後行生。是則諸行不唯自在為緣生起。若言自在隨其所欲。功用祈願方能造化。是故亦用欲為因緣。非唯自在。若爾此欲為有因耶。為無因耶。若言有因。即用自在以為因者。此則同前所說過失。不應道理。若言此欲更有餘因。是則如欲功用祈願離自在外余法為因。如是亦應一切諸行皆用余法以為其因。何須妄計無用自在。由如是等比度增上作意力故。于有他世諸行生起獲得決定。如是略由三種增上作意力故。尋思
【現代漢語翻譯】 現代漢語譯本 因此，變異是由前面所說的八種因緣造成的，使得變化生起、自然滅壞。像這樣通過比較推斷和作意力的作用，由於滅壞的執行，對於那些諸行的剎那生滅滅壞無常，就能得到確定。在對這些事情得到確定之後，對於其他世間沒有親眼見到的諸行生起，應該正確地進行比較推斷。如何比較推斷呢？就是說，諸有情現在有種種差別可以觀察到，或者美好的形色，或者醜陋的形色，或者高貴的族姓，或者低賤的族姓，或者富有的族姓，或者貧窮的族姓，或者大的宗族，或者小的宗族，或者長壽命，或者短壽命，或者有威嚴，或者沒有威嚴，或者天性聰慧，或者天性愚鈍。像這樣一切有情的差別，必定是由業的差別才能成立的，如果沒有業，就不會有這類差別。必定是由前世所造作增長的善業和不善業的種種品類，由於這些因緣，才導致今生的自體差別生起。不應該以自在變化（Ishvara-parinama，指神我變化）作為原因。為什麼呢？如果說自在變化作為原因能夠產生諸行，那麼這種所產生的行，是僅僅以那個自在為緣呢？還是需要等待其他的緣？像這樣自在才能變化。如果僅僅以那個自在為緣，那麼這些諸行與那個自在應該同時本有，何必還要產生？如果說先有自在的體性，然後行才產生，那麼這些諸行就不僅僅是以自在為緣而生起。如果說自在隨著自己的意願，通過功用祈願才能造化，所以也需要用意欲作為因緣，而不僅僅是自在。如果這樣，那麼這個意欲是有原因的呢？還是沒有原因的呢？如果說有原因，就是用自在作為原因，那麼這就和前面所說的過失一樣，不合道理。如果說這個意欲還有其他的原因，那麼就像意欲、功用、祈願離開自在之外還有其他法作為原因一樣，這樣也應該一切諸行都用其他法作為原因，何必虛妄地認為無用的自在是原因呢？由於像這樣通過比較推斷和增上作意力的作用，對於有其他世間的諸行生起，就能獲得確定。像這樣簡略地通過三種增上作意力的作用，進行尋思。
【English Translation】 English version Therefore, variation arises from the eight kinds of causes mentioned earlier, causing changes to arise, naturally decay, and be destroyed. Through such comparative inference and the power of attention, due to the operation of destruction, one can become certain about the momentary arising, ceasing, and destruction of those phenomena, and their impermanence. After becoming certain about these matters, one should correctly infer the arising of phenomena in other realms that are not directly visible. How should one infer? That is to say, the various differences among sentient beings that are currently observable—such as beautiful or ugly forms, noble or lowly birth, wealthy or poor families, large or small clans, long or short lifespans, dignified or undignified demeanor, sharp or dull faculties—all these differences among sentient beings must be established by the differences in their actions (karma). Without actions, such differences could not exist. These differences must arise from the various kinds of wholesome and unwholesome actions created and accumulated in previous lives. Due to these causes, the differences in one's present self arise. One should not attribute it to Ishvara-parinama (transformation of a supreme being) as the cause. Why? If one says that Ishvara-parinama is the cause that produces phenomena, then does this produced phenomenon arise solely from that Ishvara as the condition, or does it need to wait for other conditions for Ishvara to transform in this way? If it arises solely from that Ishvara as the condition, then these phenomena and that Ishvara should both be inherently present simultaneously; why would they need to be produced? If one says that the nature of Ishvara exists first, and then the phenomena arise, then these phenomena do not arise solely from Ishvara as the condition. If one says that Ishvara creates according to his desires, through effort and prayer, then desire is also needed as a cause, not just Ishvara alone. If so, does this desire have a cause, or is it without a cause? If one says it has a cause, using Ishvara as the cause, then this is the same as the faults mentioned earlier, which is unreasonable. If one says that this desire has other causes, then just as desire, effort, and prayer have other factors besides Ishvara as causes, so too should all phenomena use other factors as their causes. Why falsely assume that useless Ishvara is the cause? Due to such comparative inference and the power of heightened attention, one can become certain about the arising of phenomena in other realms. In this way, one engages in contemplation briefly through the power of three kinds of heightened attention.
觀察內外諸行是無常性。謂凈信增上作意力故。現見增上作意力故。比度增上作意力故。於前所舉能隨順修無常五行已。辯變異滅壞二行。云何復由別離行故觀無常性。謂依內外二種別離。應知諸行是無常性。依內別離無常性者。謂如有一先為他主。非奴非使能自受用。能驅役他作諸事業彼於後時退失主性非奴使性。轉得他奴及所使性。于主性等名為別離無常之性。依外別離無常性者。謂現前有資生財寶先未變異。未為別離無常滅壞。后時為王盜賊非愛及共財等之所劫奪。或由惡作加行失壞。或方便求而不能得。如是等類應知。是名由別離行知無常性。云何復由法性行故觀無常性。謂即所有變異無常。滅壞無常。別離無常。于現在世猶未合會。于未來世當有法性。如實通達如是諸行。于未來世當有法性。如是等類名為通達法性無常。云何復由合會行故觀無常性。謂即如是變異無常。滅壞無常。別離無常。于現在世合會現前。如實通達如是諸行。于現在世現前合會。如是等類名為通達合會無常。彼于如是內外諸行五無常性。由五種行如其所應作意修習。多修習故獲得決定。如是由證成道理及修增上故。于無常行得決定已。從此無間趣入苦行。作是思惟。如是諸行皆是無常。是無常故決定應是有生法性。如是諸行既是生法
即有生苦。既有生苦。當知亦有老病死苦。怨憎會苦。愛別離苦。求不得苦。如是且由不可愛行趣入苦行。如是復于有漏有取能順樂受一切蘊中。由結縛行趣入苦行。所以者何。以于愛等結處生愛等結。于貪等縛處生貪等縛。便能招集生老病死愁悲憂苦一切擾惱純大苦蘊。如是復于有漏有取順非苦樂一切蘊中。由不安隱行趣入苦行。所以者何。有漏有取順非苦樂一切諸蘊粗重俱行苦樂種子之所隨逐苦苦壞苦不解脫故。一切皆是無常滅法。如是行者。于能隨順樂受諸行及樂受中。由結縛行趣入壞苦。于能隨順苦受諸行及苦受中。由不可愛行趣入苦苦。于能隨順不苦不樂受諸行。及不苦不樂受中。由不安隱行趣入行苦。如是由結縛行不可愛行不安隱行增上力故。於三受中作如是說。諸所有受皆悉是苦。如是名為由無常行作意。為先趣入苦行。復作是念。我於今者唯有諸根唯有境界。唯有從彼所生諸受。唯有其心唯有假名我我所法。唯有其見唯有假立。此中可得。除此更無若過若增。如是唯有諸蘊可得。于諸蘊中無有常恒堅住主宰。或說為我或說有情。或復於此說為生者老者病者及以死者。或復說彼能造諸業能受種種果及異熟。由是諸行皆悉是空無有我故。如是名為由無所得行趣入空行。復作是念。所有諸行與其自相。及無
【現代漢語翻譯】 現代漢語譯本 既有生之苦，那麼也應當知道還有老、病、死之苦，怨憎相會之苦，愛別離之苦，求之不得之苦。像這樣，由於對不可愛的事物的行為而進入苦行；像這樣，又對於有煩惱、有執取的、能順應快樂感受的一切蘊中，由於結縛的行為而進入苦行。為什麼呢？因為在愛等煩惱結縛的地方產生愛等煩惱結縛，在貪等束縛的地方產生貪等束縛，便能招集生、老、病、死、愁、悲、憂、苦一切擾惱，純粹巨大的苦蘊。像這樣，又對於有煩惱、有執取的、順應非苦非樂的一切蘊中，由於不安穩的行為而進入苦行。為什麼呢？有煩惱、有執取的、順應非苦非樂的一切諸蘊，都與粗重的苦樂種子相隨逐，因為苦苦、壞苦沒有解脫的緣故，一切都是無常滅法的。像這樣修行的人，對於能夠隨順快樂感受的諸行以及快樂感受中，由於結縛的行為而進入壞苦；對於能夠隨順痛苦感受的諸行以及痛苦感受中，由於對不可愛事物的行為而進入苦苦；對於能夠隨順不苦不樂感受的諸行以及不苦不樂感受中，由於不安穩的行為而進入行苦。像這樣，由於結縛的行為、對不可愛事物的行為、不安穩的行為的增上力量，對於三種感受中作這樣的說法：所有一切感受都全部是苦。像這樣名為由於無常的行為作意，作為先導而進入苦行。又作這樣的念頭：我于現在只有諸根，只有境界，只有從它們所產生的諸受，只有心，只有假名『我』和『我所』法，只有見解，只有假立。在此中可以得到的，除了這些之外，再也沒有更多或更少的了。像這樣只有諸蘊可以得到，在諸蘊中沒有常恒堅固的主宰，或者說是我，或者說是有情，或者又在此中說是生者、老者、病者以及死者，或者說他們能夠造作諸業，能夠承受種種果報以及異熟果。由於這些諸行全部是空，沒有我的緣故。像這樣名為由於無所得的行為而進入空行。又作這樣的念頭：所有諸行以及它們的自相，以及無
【English Translation】 English version Since there is the suffering of birth, it should be known that there are also the sufferings of old age, sickness, and death; the suffering of meeting with what is hated; the suffering of separation from what is loved; the suffering of not obtaining what is sought. Thus, due to actions related to the undesirable, one enters the practice of suffering. Thus, again, in all aggregates that are defiled, clinging, and conducive to pleasant feeling, one enters the practice of suffering due to the act of bondage. Why is that? Because in the place of bonds such as love, bonds such as love arise; in the place of fetters such as greed, fetters such as greed arise, and thus one can accumulate the pure great mass of suffering, including birth, old age, sickness, death, sorrow, grief, suffering, distress, and all disturbances. Thus, again, in all aggregates that are defiled, clinging, and conducive to neither-pleasant-nor-unpleasant feeling, one enters the practice of suffering due to the act of instability. Why is that? All aggregates that are defiled, clinging, and conducive to neither-pleasant-nor-unpleasant feeling are accompanied by the seeds of coarse and heavy suffering and pleasure, because of the non-liberation from suffering-suffering and the suffering of change; all are impermanent and subject to cessation. Thus, a practitioner, in relation to actions and pleasant feelings that are conducive to pleasant feeling, enters the suffering of change due to the act of bondage; in relation to actions and painful feelings that are conducive to painful feeling, enters suffering-suffering due to actions related to the undesirable; in relation to actions and neither-pleasant-nor-unpleasant feelings that are conducive to neither-pleasant-nor-unpleasant feeling, enters the suffering of conditioning due to the act of instability. Thus, due to the increasing power of the act of bondage, actions related to the undesirable, and the act of instability, one speaks thus of the three feelings: all feelings whatsoever are suffering. Thus, this is called entering the practice of suffering by first directing the mind through the contemplation of impermanence. Again, one thinks thus: 'I now have only the sense faculties, only the sense objects, only the feelings arising from them, only the mind, only the nominal 'I' and 'mine' phenomena, only views, only conceptual constructs. What can be obtained herein is nothing more or less than this.' Thus, only the aggregates can be obtained; in the aggregates there is no permanent, enduring, steadfast master, who is called 'I' or 'sentient being,' or who is said to be born, to age, to become sick, and to die, or who is said to create actions and experience various results and consequences. Because these actions are all empty and without self. Thus, this is called entering the practice of emptiness through the act of non-attainment. Again, one thinks thus: 'All actions, along with their own characteristics, and the absence of
常相苦相相應。彼亦一切從緣生故不得自在。不自在故皆非是我。如是名為由不自在行入無我行。如是行者。以其十行攝於四行。復以四行了苦諦相。謂無常行五行所攝。一變異行。二滅壞行。三別離行。四法性行。五合會行。苦行三行所攝。一結縛行。二不可愛行。三不安隱行。空行一行所攝。謂無所得行。無我行一行所攝。謂不自在行。彼由十行悟入四行。復由四行於苦諦相正覺了已。次復觀察如是苦諦。何因何集何起何緣。由斷彼故苦亦隨斷。如是即以集諦四行了集諦相。謂了知愛能引苦故。說名為因。既引苦已復能招集令其生故。說名為集。既生苦已令彼起故。說名為起。復于當來諸苦種子能攝受。故次第招引諸苦集。故說名為緣。復有差別。謂了知愛是取因故。復能招集。即以其取為因有故。復能生起有為上首。當來生故。又能引發以生為緣老病死等諸苦法故。隨其所應當知說名因集起緣復有差別。謂正了知煩惱隨眠附屬所依愛隨眠等。是當來世後有生因。又正了知彼所生纏隨其所應是集起緣。謂後有愛能招引故。即是其集此後有愛。復能發起喜貪俱行愛。此喜貪俱行愛復與多種彼彼喜愛為緣。如是依止愛隨眠等及三種纏。能生後有及能發起諸愛差別。是故說名因集起緣。如是行者。由四種行了集諦相。于
集諦相正覺了已。復正覺瞭如是集諦無餘息滅故。名為滅。一切苦諦無餘寂靜。故名為靜。即此滅靜是第一故。是最勝故。是無上故。說名為妙。是常住故。永出離故。說名為離。如是行者。由四種行了滅諦相。于滅諦相正覺了已。復正覺了真對治道于所知境。能通尋求義故。能實尋求義故。由於四門隨轉義故。一向能趣涅槃義故。所以說名道如行出。如是行者。由四種行了道諦相。如是名為於四聖諦。自內現觀了相作意。彼既如是于其自內現見諸蘊。依諸諦理無倒尋思正觀察已。復于所餘不同分界不現見蘊。比度觀察。謂彼所有有為有漏。遍一切處遍一切種。於一切時皆有如是法。皆墮如是理。皆有如是性。彼所有滅皆永寂靜常住安樂。彼所有道皆能永斷究竟出離。當知此中若於現見諸蘊諦智。若於所餘不同分界不現見境比度諦智。即是能生法智類智種子依處。又即如是了相作意。當知猶為聞思間雜。若觀行者于諸諦中。
如是數數正觀察故。由十六行於四聖諦證成道理已得決定。復于諸諦盡所有性。如所有性超過聞思間雜。作意一向發起修行勝解。此則名為勝解作意。如是作意。唯緣諦境一向在定。於此修習多修習故。于苦集二諦境中得無邊際智。由此智故了知無常。發起無常無邊際勝解。如是了知苦等。
【現代漢語翻譯】 現代漢語譯本 已正確覺悟集諦之相后，又正確覺悟到這樣的集諦完全止息，因此稱為『滅』。一切苦諦完全寂靜，因此稱為『靜』。這滅與靜是第一的，是最殊勝的，是無上的，所以稱為『妙』。是常住的，永遠出離的，所以稱為『離』。像這樣修行的人，通過四種行相了知滅諦之相。在正確覺悟滅諦之相后，又正確覺悟到真實的對治之道，對於所知的境界，能夠通達尋求其意義，能夠真實尋求其意義，由於四種門徑隨順運轉其意義，一向能夠趨向涅槃的意義，所以說名為道，如行而出。像這樣修行的人，通過四種行相了知道諦之相。像這樣名為對於四聖諦，從自身內部現觀了知其相，並加以作意。他既然這樣從自身內部現見諸蘊，依據諸諦之理無倒地尋思正確觀察后，又對於其餘不同分界不現見的蘊，進行比度觀察。也就是說，他們所有有為有漏的法，遍一切處，遍一切種類，在一切時侯都有這樣的法則，都遵循這樣的道理，都具有這樣的性質。他們所有的滅都是永遠寂靜、常住安樂的。他們所有的道都能永遠斷除，究竟出離。應當知道，這裡如果對於現見諸蘊的諦智，或者對於其餘不同分界不現見境界的比度諦智，就是能夠產生法智和類智的種子和依據之處。又像這樣了知其相併加以作意，應當知道仍然是聞思間雜的。如果觀行者對於諸諦中，像這樣多次正確觀察，由於十六行相對於四聖諦證成道理已經得到決定，又對於諸諦的盡所有性和如所有性，超過聞思間雜，作意一向發起修行勝解。這就稱為勝解作意。像這樣的作意，只緣于諦境，一向在禪定中。對於此修習，多次修習的緣故，在苦集二諦的境界中得到無邊際的智慧。由於這種智慧，了知無常，發起無常無邊際的勝解。像這樣了知苦等。
【English Translation】 English version Having correctly awakened to the aspect of the Truth of Suffering's Origin (Samudaya Satya), one further correctly awakens to the complete cessation of this Truth of Suffering's Origin, hence it is called 'Cessation' (Nirodha). All Truth of Suffering (Dukkha Satya) is completely tranquil, hence it is called 'Tranquility' (Shanti). This Cessation and Tranquility are the foremost, the most excellent, the unsurpassed, therefore they are called 'Sublime' (Pranita). Being permanent and eternally liberated, they are called 'Departure' (Nihsarana). Thus, a practitioner understands the aspect of the Truth of Cessation (Nirodha Satya) through four aspects. Having correctly awakened to the aspect of the Truth of Cessation, one further correctly awakens to the true antidote path, which, regarding the knowable realm, is able to thoroughly seek its meaning, able to truly seek its meaning, due to following the meaning through four gates, and being consistently able to lead to the meaning of Nirvana, hence it is called the Path, like walking out. Thus, a practitioner understands the aspect of the Truth of the Path (Marga Satya) through four aspects. Thus, it is called internally observing the aspects of the Four Noble Truths (Chatvari Arya Satyani) and applying mindfulness. Having thus internally seen the aggregates (Skandhas), and having correctly contemplated and observed them without error according to the principles of the Truths, one further observes and compares the remaining aggregates that are not directly seen in different realms. That is to say, all conditioned (Samskrta) and defiled (Sasrava) phenomena that they possess, are everywhere, in every kind, and at all times, have such laws, follow such principles, and possess such natures. All their cessation is eternally tranquil, permanent, and blissful. All their paths are able to eternally cut off and ultimately liberate. It should be known that, in this context, the wisdom of the Truths regarding the directly seen aggregates, or the comparative wisdom of the Truths regarding the unseen realms in different divisions, is the seed and basis for generating the Wisdom of Dharma (Dharma-jnana) and the Wisdom of Categories (Anvaya-jnana). Furthermore, such mindfulness of aspects should be known as still being mixed with hearing and thinking. If a practitioner, in the Truths, repeatedly observes correctly in this way, having established the principles of the Four Noble Truths through sixteen aspects and having attained certainty, and further, regarding the exhaustive nature (Yathavad-jnana) and the nature as it is (Sarvatha-jnana) of the Truths, surpassing the mixture of hearing and thinking, the mindfulness consistently initiates the cultivation of resolute conviction (Adhimukti). This is called resolute conviction mindfulness. Such mindfulness only focuses on the realm of the Truths and is consistently in Samadhi (concentration). Due to cultivating and repeatedly cultivating this, one attains boundless wisdom in the realms of the Truth of Suffering (Dukkha Satya) and the Truth of Suffering's Origin (Samudaya Satya). Due to this wisdom, one understands impermanence (Anitya) and initiates the boundless resolute conviction of impermanence. Thus, one understands suffering and so on.
發起苦無邊際勝解。空無我無邊際勝解。惡行無邊際勝解。往惡趣無邊際勝解。興衰無邊際勝解。及老病死愁悲憂苦一切擾惱無邊際勝解。此中無邊際者。謂生死流轉。如是諸法無邊無際。乃至生死流轉不絕。常有如是所說諸法。唯有生死無餘息滅此可息滅。更無有餘息滅方便。即于如是諸有諸趣死生法中。以無願行。無所依行。深厭逆行。發起勝解。精勤修習勝解作意。復于如是諸有諸生增上意樂深心厭怖。及於涅槃隨起一行深心願樂。彼于長夜其心愛樂世間色聲香味觸等。為諸色聲香味觸等滋長積集。由是因緣雖于涅槃深心願樂。而復于彼不能趣入。不能證凈。不能安住不能勝解。其心退轉于寂靜界未能深心生希仰故。有疑慮故其心數數厭離驚怖。雖於一切苦集二諦數數深心厭離驚怖及於涅槃數數發起深心願樂。然猶未能深心趣入。何以故。以彼猶有能障現觀粗品我慢。隨入作意間無間轉作是思惟。我于生死曾久流轉。我于生死當複流轉。我于涅槃當能趣入。我為涅槃修諸善法。我能觀苦真實是苦。我能觀集真實是集我能觀滅真實是滅。我能觀道真實是道。我能觀空真實是空。我觀無愿真是無愿。我觀無相真是無相。如是諸法是我所有。由是因緣雖于涅槃深心願樂。然心於彼不能趣入。彼既了知如是我慢是障礙已
。便能速疾以慧通達。棄捨任運隨轉作意。制伏一切外所知境。趣入作意隨作意行。專精無間觀察聖諦。隨所生起心謝滅時。無間生心作意觀察。方便流注無有間斷。彼既如是以心緣心專精無替。便能令彼隨入作意。障礙現觀粗品我慢無容得生。如是勤修瑜伽行者。觀心相續。展轉別異。新新而生或增或減。暫時而有率爾現前。前後變易是無常性。觀心相續入取蘊攝。是為苦性觀心相續。離第二法是為空性觀心相續。從眾緣生不得自在是無我性。如是名為悟入苦諦。次復觀察此心相續。以愛為因以愛為集。以愛為起以愛為緣。如是名為悟入集諦。次復觀察此心相續。所有擇滅是永滅性。是永靜性是永妙性是永離性。如是名為悟入滅諦。次復觀察此心相續。究竟對治趣滅之道。是真道性是真如性。是真行性是真出性。如是名為悟入道諦。如是先來未善觀察。今善作意方便觀察。以微妙慧於四聖諦能正悟入。即於此慧親近修習多修習故。能緣所緣平等平等正智得生。由此生故能斷障礙愛樂涅槃所有粗品現行我慢。又于涅槃深心願樂。速能趣入心無退轉離諸怖畏。攝受增上意樂適悅。如是行者。于諸聖諦。下忍所攝。能緣所緣平等平等智生。是名為暖。中忍所攝。能緣所緣平等。平等智生。是名為頂。上忍所攝。能緣所緣平
【現代漢語翻譯】 現代漢語譯本 便能迅速地以智慧通達，捨棄任何順其自然、隨波逐流的作意，從而制伏一切外在所知的境界，進入作意並隨作意而行。專心致志、毫無間斷地觀察四聖諦（苦、集、滅、道）。隨著所生起的心念謝滅之時，不間斷地生起新的心念，並以作意進行觀察，方便之流持續不斷。他既然這樣以心緣心，專心致志、毫不懈怠，便能使他隨順於作意，障礙現觀的粗品我慢便沒有機會產生。像這樣勤奮修習瑜伽的修行者，觀察心念的相續，不斷地變化差異，新的心念不斷產生，或者增加或者減少，暫時存在，迅速地顯現，前後變易，這是無常的性質。觀察心念的相續，屬於五取蘊（色、受、想、行、識）所攝，這是苦的性質。觀察心念的相續，離開第二種法，這是空性的性質。觀察心念的相續，從眾多因緣而生，不得自在，這是無我的性質。像這樣名為悟入苦諦（duhkha satya）。 其次，進一步觀察此心念的相續，以愛（trsna）為因，以愛為集，以愛為起，以愛為緣。像這樣名為悟入集諦（samudaya satya）。 其次，進一步觀察此心念的相續，所有的擇滅（nirodha）是永滅的性質，是永靜的性質，是永妙的性質，是永離的性質。像這樣名為悟入滅諦（nirodha satya）。 其次，進一步觀察此心念的相續，究竟對治、趨向滅除的道路，是真道的性質，是真如的性質，是真行的性質，是真出的性質。像這樣名為悟入道諦（marga satya）。 像這樣，先前沒有好好地觀察，現在善加作意，方便地觀察，以微妙的智慧對於四聖諦能夠正確地悟入。就在這智慧上親近修習，多多修習的緣故，能緣和所緣平等平等的正智得以產生。由於這正智產生，能夠斷除障礙愛樂涅槃的所有粗品現行我慢，並且對於涅槃深深地心生愿樂，迅速地能夠趨入，內心沒有退轉，遠離各種怖畏，攝受增上的意樂適悅。像這樣的修行者，對於諸聖諦，在下忍所攝的情況下，能緣和所緣平等平等的智慧產生，這名為暖位。在中忍所攝的情況下，能緣和所緣平等平等的智慧產生，這名為頂位。在上忍所攝的情況下，能緣和所緣平...
【English Translation】 English version Then, one can quickly attain understanding through wisdom, abandoning any effortless, spontaneous mental engagement, thereby subduing all externally knowable realms, entering into mental engagement and acting in accordance with it. Devoting oneself diligently and continuously to observing the Four Noble Truths (duhkha satya, samudaya satya, nirodha satya, marga satya), as each arising thought ceases, a new thought arises without interruption, and one observes it with mental engagement, the flow of skillful means continuing without cessation. Since one thus engages mind with mind, diligently and without懈怠, one can align oneself with mental engagement, and the gross pride that obstructs direct realization has no opportunity to arise. A practitioner who diligently practices yoga in this way observes the continuity of thoughts, constantly changing and differing, new thoughts constantly arising, either increasing or decreasing, existing temporarily, appearing quickly, changing from moment to moment; this is the nature of impermanence. Observing the continuity of thoughts, it is included within the five aggregates of grasping (skandha), which is the nature of suffering. Observing the continuity of thoughts, it is devoid of a second entity, which is the nature of emptiness. Observing the continuity of thoughts, it arises from numerous causes and conditions, without self-control, which is the nature of no-self. This is called realizing the Truth of Suffering (duhkha satya). Next, further observing this continuity of thoughts, with craving (trsna) as the cause, with craving as the accumulation, with craving as the arising, with craving as the condition. This is called realizing the Truth of the Origin of Suffering (samudaya satya). Next, further observing this continuity of thoughts, all cessation (nirodha) through discrimination is the nature of eternal cessation, the nature of eternal quiescence, the nature of eternal subtlety, the nature of eternal separation. This is called realizing the Truth of the Cessation of Suffering (nirodha satya). Next, further observing this continuity of thoughts, the ultimate antidote, the path leading to cessation, is the nature of the true path, the nature of true suchness, the nature of true practice, the nature of true liberation. This is called realizing the Truth of the Path to the Cessation of Suffering (marga satya). In this way, having not observed well previously, now engaging in skillful mental engagement and observing with subtle wisdom, one can correctly realize the Four Noble Truths. By closely practicing and repeatedly cultivating this wisdom, the correct wisdom of equality between the object of cognition and the cognizing subject arises. Because this wisdom arises, one can sever the gross pride that obstructs the joy of nirvana, and one deeply desires nirvana, quickly entering it without regression, free from all fears, embracing increasing joy and satisfaction. Such a practitioner, with respect to the Noble Truths, when under the influence of lower endurance, the wisdom of equality between the object of cognition and the cognizing subject arises, which is called the stage of warmth. When under the influence of middle endurance, the wisdom of equality between the object of cognition and the cognizing subject arises, which is called the stage of peak. When under the influence of upper endurance, the equality between the object of cognition and the cognizing...
等。平等智生名諦順忍。彼既如是斷能障礙粗品我慢。及於涅槃攝受增上意樂適悅。便能捨離後後觀心所有加行。住無加行無分別心。彼于爾時其心似滅而非實滅。似無所緣而非無緣。又于爾時其心寂靜雖似遠離而非遠離。又于爾時非美睡眠之所覆蓋。唯有分明無高無下奢摩他行。復有一類闇昧愚癡。於美睡眠之所覆蓋其心似滅非實滅中。起增上慢。謂為現觀。此不如是。既得如是趣現觀心。不久當入正性離生。即于如是寂靜心位最後一念無分別心。
從此無間於前所觀諸聖諦理起內作意。此即名為世第一法。從此已后出世心生非世間心。此是世間諸行最後界畔邊際。是故名為世第一法。
從此無間於前所觀諸聖諦理起內作意。作意無間隨前次第所觀諸諦。若是現見若非現見諸聖諦中。如其次第有無分別決定智現見智生。由此生故。三界所繫見道所斷附屬所依諸煩惱品一切粗重皆悉永斷。此永斷故。若先已離欲界貪者。彼於今時既入如是諦現觀已得不還果。彼與前說離欲者相。當知無異。然於此中少有差別。謂當受化生。即于彼處當般涅槃不復還來生此世間。若先倍離欲界貪者。彼於今時既入如是諦現觀已得一來果。若先未離欲界貪者。彼於今時既入如是諦現觀已。粗重永息得預流果。由能知智與所知境
【現代漢語翻譯】 現代漢語譯本：等等。平等智生起，名為諦順忍（對真理隨順的忍耐）。他既然這樣斷除了能夠障礙粗品我慢的因素，並且對於涅槃的攝受增上意樂感到適悅，便能捨離後後觀心所有的加行，安住于無加行無分別的心。他在那時，他的心似乎寂滅，但並非真的寂滅；似乎沒有所緣，但並非沒有所緣。又在那個時候，他的心寂靜，雖然似乎遠離，但並非真的遠離。又在那個時候，並非被美好的睡眠所覆蓋，唯有分明無高無下的奢摩他（止）的修行。又有一類人，闇昧愚癡，被美好的睡眠所覆蓋，在心似乎寂滅但並非真的寂滅中，生起增上慢，認為這是現觀。這並非如此。既然得到這樣趣向現觀的心，不久將進入正性離生（證入聖道）。即于這樣寂靜心位的最後一念無分別心。 從此無間，對於先前所觀的諸聖諦理，生起內作意（內心專注）。這即名為世第一法（世間最高的善法）。從此以後，出世間心生起，而非世間心。這是世間諸行最後的界限邊際，所以名為世第一法。 從此無間，對於先前所觀的諸聖諦理，生起內作意。作意無間，隨著先前次第所觀的諸諦，若是現見，若非現見諸聖諦中，如其次第有無分別決定智現見智生。由此生起，三界所繫見道所斷附屬所依諸煩惱品一切粗重都全部永遠斷除。因為這種永遠斷除，如果先前已經離開了欲界貪慾的人，他在現在進入這樣的諦現觀后，就得到了不還果（阿那含果）。他和前面所說的離欲者，應當知道沒有差異。然而在這裡面稍微有些差別，就是當受化生，即于彼處當般涅槃，不再還來生此世間。如果先前更加遠離欲界貪慾的人，他在現在進入這樣的諦現觀后，就得到了一來果（斯陀含果）。如果先前沒有離開欲界貪慾的人，他在現在進入這樣的諦現觀后，粗重永遠止息，得到了預流果（須陀洹果）。由於能知智與所知境。
【English Translation】 English version: And so on. The Equality Wisdom arises, named 'Truth-Following Patience' (諦順忍, Dìshùn Rěn, acceptance that accords with truth). Since he has thus cut off the factors that can obstruct coarse pride, and feels pleased with the increasing aspiration for the acceptance of Nirvana, he can abandon all subsequent efforts of observing the mind, and abide in a mind without effort and without discrimination. At that time, his mind seems extinguished, but is not actually extinguished; it seems without an object of focus, but is not without an object. Also, at that time, his mind is tranquil, although it seems distant, it is not actually distant. Also, at that time, it is not covered by pleasant sleep, but only has the clear, neither high nor low, practice of Shamatha (奢摩他, calm abiding). Furthermore, there is a type of person who is obscure and foolish, covered by pleasant sleep, and in the state where the mind seems extinguished but is not actually extinguished, they develop increased pride, thinking it is direct perception. This is not so. Since he has obtained such a mind that inclines towards direct perception, he will soon enter the Correctness of Separation from Birth (正性離生, Zhèngxìng Líshēng, stream-entry). That is, in the last moment of non-discriminating mind in such a state of tranquility. Immediately after this, with respect to the principles of the Noble Truths previously observed, internal mental engagement (內作意, nèi zuòyì, inner attention) arises. This is called the 'World's Supreme Dharma' (世第一法, Shì Dìyī Fǎ, the highest mundane dharma). From this point on, a supramundane mind arises, not a mundane mind. This is the final boundary and limit of all mundane activities, therefore it is called the 'World's Supreme Dharma'. Immediately after this, with respect to the principles of the Noble Truths previously observed, internal mental engagement arises. Without interruption of this mental engagement, following the previous order of the observed Truths, whether directly seen or not directly seen, in the Noble Truths, in their respective order, the non-discriminating decisive wisdom and the wisdom of direct perception arise. Because of this arising, all the coarse burdens of the afflictions that are bound to the Three Realms, severed by the Path of Seeing, and dependent on their basis, are completely and permanently cut off. Because of this permanent cutting off, if someone has already separated from desire realm greed, then at this time, having entered such a direct perception of the Truths, he obtains the fruit of Non-Returning (不還果, Bùhuán Guǒ, Anagami). He and the aforementioned one who has separated from desire should be known to be no different. However, there is a slight difference here, which is that he will receive a transformation birth, and in that place, he will attain Parinirvana and will not return to be born in this world again. If someone has previously further separated from desire realm greed, then at this time, having entered such a direct perception of the Truths, he obtains the fruit of Once-Returning (一來果, Yīlái Guǒ, Sakadagami). If someone has not previously separated from desire realm greed, then at this time, having entered such a direct perception of the Truths, the coarse burdens are permanently ceased, and he obtains the fruit of Stream-Entry (預流果, Yùliú Guǒ, Srotapanna). Because of the knowing wisdom and the knowable object.
和合無乖現前觀察故名現觀。如剎帝利與剎帝利和合無乖現前觀察名為現觀。婆羅門等當知亦爾。此亦成就眾多相狀。謂證如是諦現觀故獲得四智。謂於一切若行若住諸作意中善推求故。得唯法智得非斷智得非常智。得緣生行如幻事智。若行境界由失念故。雖起猛利諸煩惱纏。暫作意時速疾除遣。又能畢竟不墮惡趣。終不故思違越所學。乃至傍生亦不害命。終不退轉棄捨所學。不復能造五無間業。定知苦樂非自所作非他所作。非自他作非非自他無因而生。終不求請外道為師。亦不于彼起福田想。於他沙門婆羅門等終不觀瞻口及顏面。唯自見法得法。知法證法源底越度疑惑。不由他緣。于大師教非他所引。于諸法中得無所畏。終不妄計世瑞吉祥以為清凈。終不更受第八有生。具足成就四種證凈。如是行者。乃至世第一法已前名勝解作意。于諸聖諦現觀已后。乃至永斷見道所斷一切煩惱名遠離作意。
復從此後為欲進斷修所斷惑。如所得道更數修習。永斷欲界上品中品諸煩惱已得一來果。如預流果所有諸相。今於此中當知亦爾。然少差別。謂若行境界。于能隨順上品猛利煩惱纏處。由失念故暫起微劣諸煩惱纏。尋能作意速疾除遣。唯一度來生此世間。便能究竟作苦邊際。得不還果及不還相。如前已說。當知此中由觀
察作意。於一切修道數數觀察已斷未斷。如所得道而正修習。又於此中雲何名修自性。云何名修業。云何名修品類差別。謂由定地作意。於世出世善有為法修習增長。無間所作殷重所作。令心相續會彼體性。如是名為修之自性。當知修業略有八種。一有一類法由修故得。二有一類法由修故習。三有一類法由修故凈。四有一類法由修故遣。五有一類法由修故知。六有一類法由修故斷。七有一類法由修故證。八有一類法由修故遠。若先未得殊勝善法。修習令得名修故得。若先已得令轉現前。名修故習。若先已得未令現前。但由修習彼種類法。當令現前。令轉清凈鮮白生起。名修故凈。若有失念染法現行。修善法力令不忍受斷除變吐。名修故遣。若未生起所應斷法。修善法力了知如病深心厭壞。了知如癰如箭障礙無常苦空及以無我深心厭壞。名修故知。如是知已數修習。故無間道生斷諸煩惱。名修故斷。煩惱斷已證得解脫。名修故證。如如進趣上地善法。如是如是令其下地已斷。諸法轉成遠分乃至究竟。名修故遠。當知是名八種修業。應知此修品類差別有十一種。一奢摩他修。二毗缽舍那修。三世間道修。四出世道修。五下品道修。六中品道修。七上品道修。八加行道修。九無間道修。十解脫道修。十一勝進道修。奢摩他修
者。謂九種行令心安住。如前已說。毗缽舍那修亦如前說。世間道修者。謂于諸下地見粗相故。于諸上地見靜相故。乃至能趣無所有處一切離欲。出世道修者。謂正思惟苦真是苦。集真是集。滅真是滅。道真是道。由正見等無漏聖道。乃至能趣非想非非想處一切離欲。下品道修者。謂由此故能斷最粗上品煩惱。中品道修者。謂由此故能斷所有中品煩惱。上品道修者。謂由此故能斷所有最後所斷下品煩惱。加行道修者。謂由此故為斷煩惱發起加行。無間道修者。謂由此故正斷煩惱。解脫道修者。謂由此故或斷無間證得解脫。勝進道修者。謂由此故從是已后修勝善法。乃至未起餘地煩惱能治加行。或復未起趣究竟位。當知是名十一種修品類差別。如是于修勤修習者。於時時間應正觀察所有煩惱已斷未斷。
於時時間于可厭法深心厭離。於時時間于可欣法深心欣慕。如是名為攝樂作意。
彼即於此攝樂作意。親近修習多修習故。有能無餘永斷修道所斷煩惱。最後學位喻如金剛三摩地生。由此生故便能永斷修道所斷一切煩惱。問何因緣故此三摩地名金剛喻。答譬如金剛望餘一切末尼真珠琉璃螺貝璧玉珊瑚等諸珍寶。最為堅固。能穿能壞所餘寶物。非余寶物所能穿壞。如是此三摩地于諸有學三摩地中最上最勝最為堅
【現代漢語翻譯】 現代漢語譯本： 這些是指九種使內心安住的修行方法，如前文已經闡述。毗缽舍那（Vipassanā，內觀）的修行也如前文所述。世間道的修行是指，因為在較低的境界中看到粗糙的現象，在較高的境界中看到寂靜的現象，乃至能夠達到無所有處（Ākiñcanyāyatana，無所有處定），從而脫離一切慾望。出世道的修行是指，正確地思維苦諦（Duḥkha Satya，苦的真理）確實是苦，集諦（Samudaya Satya，苦的根源的真理）確實是集，滅諦（Nirodha Satya，苦的止息的真理）確實是滅，道諦（Mārga Satya，通往苦的止息的道路的真理）確實是道。通過正見等無漏的聖道，乃至能夠達到非想非非想處（Naivasaṃjñānāsaṃjñāyatana，非想非非想定），從而脫離一切慾望。 下品道的修行是指，通過這種修行能夠斷除最粗的上品煩惱。中品道的修行是指，通過這種修行能夠斷除所有中品煩惱。上品道的修行是指，通過這種修行能夠斷除所有最後需要斷除的下品煩惱。加行道的修行是指，通過這種修行，爲了斷除煩惱而發起加行。無間道的修行是指，通過這種修行，真正地斷除煩惱。解脫道的修行是指，通過這種修行，或者在斷除煩惱的無間隙中證得解脫。勝進道的修行是指，通過這種修行，從此以後修習殊勝的善法，乃至尚未生起其他境界的煩惱的對治加行，或者尚未達到究竟的地位。應當知道，這些被稱為十一種修行的品類差別。像這樣對於修行勤奮修習的人，應當時時正確地觀察所有煩惱是否已經斷除。 時時對於令人厭惡的事物深深地厭離，時時對於令人欣喜的事物深深地欣慕。這被稱為攝樂作意（saṃgraha-prīti-manaskāra，通過吸引和喜悅來集中注意力）。 他就是通過對這種攝樂作意，親近修習，多次修習，從而能夠完全地、永遠地斷除修道所斷的煩惱。最後學習階段的狀態，比喻就像金剛三摩地（Vajropama Samādhi，金剛喻定）產生。由於這種三摩地的產生，便能夠永遠斷除修道所斷的一切煩惱。問：因為什麼緣故，這種三摩地被稱為金剛喻？答：譬如金剛相比于其他一切末尼（Mani，寶珠）、真珠（Pearl，珍珠）、琉璃（Vaiḍūrya，琉璃）、螺貝（Shankha，海螺）、璧玉（Jade，玉璧）、珊瑚（Coral，珊瑚）等各種珍寶，最為堅固，能夠穿透和破壞其餘的寶物，而其餘的寶物不能穿透和破壞它。同樣，這種三摩地在所有有學的三摩地中是最上、最勝、最為堅固的。
【English Translation】 English version: These refer to the nine types of practice that bring peace of mind, as previously explained. The practice of Vipassanā (inner insight) is also as previously described. The practice of the worldly path refers to seeing coarse aspects in the lower realms and tranquil aspects in the higher realms, up to being able to reach the Ākiñcanyāyatana (the sphere of nothingness), thereby detaching from all desires. The practice of the supramundane path refers to correctly contemplating that the Duḥkha Satya (Truth of Suffering) is truly suffering, the Samudaya Satya (Truth of the Origin of Suffering) is truly the origin, the Nirodha Satya (Truth of the Cessation of Suffering) is truly cessation, and the Mārga Satya (Truth of the Path to the Cessation of Suffering) is truly the path. Through the undefiled noble path of right view, etc., up to being able to reach the Naivasaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception), thereby detaching from all desires. The practice of the inferior path refers to being able to sever the coarsest, highest-grade afflictions through this practice. The practice of the middling path refers to being able to sever all middling-grade afflictions through this practice. The practice of the superior path refers to being able to sever all the last remaining inferior-grade afflictions through this practice. The practice of the path of application refers to initiating effort to sever afflictions through this practice. The practice of the path of immediate contiguity refers to truly severing afflictions through this practice. The practice of the path of liberation refers to attaining liberation either by severing afflictions without interruption through this practice. The practice of the path of surpassing progress refers to cultivating superior virtuous qualities from then on, until the counteractive application to afflictions of other realms has not yet arisen, or until the state of ultimate attainment has not yet been reached. It should be known that these are called the eleven types of differences in the categories of practice. Those who diligently practice in this way should regularly and correctly observe whether all afflictions have been severed or not. From time to time, deeply abhorring what is repulsive, and from time to time, deeply admiring what is delightful. This is called saṃgraha-prīti-manaskāra (attention through attraction and joy). It is through approaching, cultivating, and repeatedly practicing this saṃgraha-prīti-manaskāra that one is able to completely and permanently sever the afflictions to be severed by the path of cultivation. The state of the final stage of learning is likened to the arising of the Vajropama Samādhi (Diamond-like Concentration). Because of the arising of this samādhi, one is able to permanently sever all afflictions to be severed by the path of cultivation. Question: For what reason is this samādhi called the Diamond-like? Answer: Just as the diamond, compared to all other Mani (jewels), Pearl (pearls), Vaiḍūrya (lapis lazuli), Shankha (conch shells), Jade (jade), Coral (coral), and other treasures, is the most solid, able to penetrate and destroy the remaining treasures, while the remaining treasures are unable to penetrate and destroy it. Likewise, this samādhi is the highest, most excellent, and most solid among all samādhis of those still learning.
固。能壞一切所有煩惱。非上煩惱所能蔽伏。是故此三摩地名金剛喻。
從此金剛喻三摩地。無間永害一切煩惱品粗重種子。其心於彼究竟解脫。證得畢竟種姓清凈。于諸煩惱究竟盡中發起盡智。由因盡故當來苦果畢竟不生。即於此中起無生智。彼于爾時成阿羅漢諸漏已盡。所作已辦無復所作。證得自義盡諸有結。已正奉行如來聖教心。善解脫。已具成就十無學法。謂無學正見正思惟乃至無學正解脫正智。于諸住中及作意中。能隨己心自在而轉。隨所樂住或聖或天或梵住中即能安住。隨樂思惟所有正法能引世間或出世間諸善義利即能思惟。言聖住者。謂空住無愿住無相住滅盡定住。言天住者。謂諸靜慮諸無色住。言梵住者。謂慈住悲住喜住舍住。又于爾時至極究竟畢竟無垢畢竟。證得梵行邊際離諸關鍵。已出深坑已度深塹。已能摧伏彼伊師迦。是為真聖。摧滅高幢已斷五支成就六支。一向守護四所依止。最極遠離。獨一諦實棄捨希求。無濁思惟身行猗息。心善解脫慧善解脫。獨一無侶正行已立。名已親近無上丈夫具足成就六恒住法。謂眼見色已無喜無憂。安住上舍正念正知。如是耳聞聲已鼻嗅香已舌嘗味已身覺觸已意了法已。無喜無憂安住上舍正念正知。彼于爾時領受貪慾無餘永盡。領受瞋恚無餘永盡。領受愚
【現代漢語翻譯】 現代漢語譯本： 堅固的三摩地（Samadhi，禪定），能夠摧毀一切煩惱，不會被任何高層次的煩惱所矇蔽和制伏。因此，這種三摩地被稱為金剛喻三摩地。
從這金剛喻三摩地生起后，能立即且永遠地斷除一切煩惱的品類、粗重以及種子。他的心對於這些煩惱獲得究竟的解脫，證得絕對清凈的種姓。在對所有煩惱的徹底斷盡中，生起盡智（Kshaya-jnana，知已盡智）。由於導致煩惱的因已經斷盡，未來的痛苦果報也必定不會產生。就在這斷盡煩惱的過程中，生起無生智（Anutpada-jnana，知無生智）。那時，他成為阿羅漢（Arhat，應供），諸漏已盡，該做的已經做完，不再有任何需要再做的事情。證得了自身的利益，斷盡了所有存在的束縛，已經正確地奉行了如來的神聖教誨，心得到徹底的解脫，完全成就了十無學法（Asaiksa-dharma，無學法），即無學正見、無學正思惟，乃至無學正解脫、無學正智。在各種禪住和作意中，能夠隨心所欲地自在轉變。可以安住在自己喜歡的聖住、天住或梵住中。可以隨心所欲地思惟所有正確的佛法，能夠引導世間或出世間的各種善妙利益。
所說的聖住，指的是空住（Sunyata-vihara，空性之住）、無愿住（Apranihita-vihara，無愿之住）、無相住（Animitta-vihara，無相之住）和滅盡定住（Nirodha-samapatti-vihara，滅盡定之住）。所說的天住，指的是各種靜慮（Dhyana，禪定）和各種無色住（Arupadhatu-vihara，無色界之住）。所說的梵住，指的是慈住（Maitri-vihara，慈悲之住）、悲住（Karuna-vihara，悲憫之住）、喜住（Mudita-vihara，喜悅之住）和舍住（Upeksa-vihara，捨棄之住）。
此外，在那時，達到最極究竟、絕對無垢的狀態，完全證得了梵行的邊際，脫離了一切束縛，已經脫離了深坑，已經度過了深溝，已經能夠摧伏那伊師迦（Isika，箭）。這就是真正的聖者。摧毀了高大的旗幟，已經斷除了五支（五蓋），成就了六支（六根），始終守護著四所依止（四念住），達到最極的遠離，獨一而真實，捨棄了希求，沒有污濁的思惟，身行止息，心得到善妙的解脫，智慧得到善妙的解脫，獨自一人，沒有伴侶，正行已經確立，被稱為已經親近了無上丈夫，圓滿成就了六恒住法（Sad-aisvaryasthana，六常住法）。即眼睛看到顏色后，沒有喜悅也沒有憂愁，安住在舍的狀態，保持正念和正知。同樣，耳朵聽到聲音后，鼻子聞到氣味后，舌頭嚐到味道后，身體感覺到觸覺后，意識了知法后，都沒有喜悅也沒有憂愁，安住在舍的狀態，保持正念和正知。那時，他所領受的貪慾完全徹底地斷盡，所領受的瞋恚完全徹底地斷盡，所領受的愚癡
English version: The firm Samadhi (concentration) is capable of destroying all afflictions and cannot be obscured or subdued by any higher-level afflictions. Therefore, this Samadhi is called the Vajra-like Samadhi.
Arising from this Vajra-like Samadhi, one immediately and permanently eradicates all categories, coarseness, and seeds of afflictions. His mind attains ultimate liberation from these afflictions, realizing the absolutely pure lineage. In the complete eradication of all afflictions, the Knowledge of Exhaustion (Kshaya-jnana) arises. Because the cause leading to afflictions has been eradicated, the future painful consequences will certainly not arise. In the process of eradicating afflictions, the Knowledge of Non-arising (Anutpada-jnana) arises. At that time, he becomes an Arhat (Worthy One), his outflows are exhausted, what needed to be done has been done, and there is nothing more to be done. He attains his own benefit, eradicates all bonds of existence, and has correctly practiced the Buddha's sacred teachings. His mind attains complete liberation, fully accomplishing the Ten Disciplines of No-More-Learning (Asaiksa-dharma), namely, Right View of No-More-Learning, Right Thought of No-More-Learning, up to Right Liberation of No-More-Learning, and Right Knowledge of No-More-Learning. In various abodes and mental activities, he can freely transform at will. He can abide in the sacred abodes, heavenly abodes, or Brahma abodes that he likes. He can contemplate all correct Dharma as he pleases, capable of guiding various virtuous benefits of the world or beyond the world.
The so-called sacred abodes refer to the Abode of Emptiness (Sunyata-vihara), the Abode of Wishlessness (Apranihita-vihara), the Abode of Signlessness (Animitta-vihara), and the Abode of Cessation (Nirodha-samapatti-vihara). The so-called heavenly abodes refer to various Dhyanas (meditative absorptions) and various Formless Abodes (Arupadhatu-vihara). The so-called Brahma abodes refer to the Abode of Loving-kindness (Maitri-vihara), the Abode of Compassion (Karuna-vihara), the Abode of Joy (Mudita-vihara), and the Abode of Equanimity (Upeksa-vihara).
Furthermore, at that time, one reaches the ultimate, absolutely pure state, fully realizing the boundary of Brahma conduct, free from all bonds, having escaped the deep pit, having crossed the deep trench, and being able to subdue that Isika (arrow). This is the true sage. Having destroyed the tall banner, having severed the five branches (five hindrances), having accomplished the six branches (six senses), always guarding the four supports (four foundations of mindfulness), reaching the utmost distance, being solitary and truthful, abandoning seeking, without defiled thoughts, bodily actions ceasing, the mind attaining excellent liberation, wisdom attaining excellent liberation, alone without companion, right conduct established, called having approached the unsurpassed man, fully accomplishing the Six Constant Abidings (Sad-aisvaryasthana). That is, after the eyes see colors, there is neither joy nor sorrow, abiding in the state of equanimity, maintaining mindfulness and clear comprehension. Similarly, after the ears hear sounds, after the nose smells scents, after the tongue tastes flavors, after the body feels touch, after the mind cognizes dharmas, there is neither joy nor sorrow, abiding in the state of equanimity, maintaining mindfulness and clear comprehension. At that time, the greed he experiences is completely and thoroughly exhausted, the hatred he experiences is completely and thoroughly exhausted, the delusion he experiences
【English Translation】 English version: The firm Samadhi (concentration) is capable of destroying all afflictions and cannot be obscured or subdued by any higher-level afflictions. Therefore, this Samadhi is called the Vajra-like Samadhi.
Arising from this Vajra-like Samadhi, one immediately and permanently eradicates all categories, coarseness, and seeds of afflictions. His mind attains ultimate liberation from these afflictions, realizing the absolutely pure lineage. In the complete eradication of all afflictions, the Knowledge of Exhaustion (Kshaya-jnana) arises. Because the cause leading to afflictions has been eradicated, the future painful consequences will certainly not arise. In the process of eradicating afflictions, the Knowledge of Non-arising (Anutpada-jnana) arises. At that time, he becomes an Arhat (Worthy One), his outflows are exhausted, what needed to be done has been done, and there is nothing more to be done. He attains his own benefit, eradicates all bonds of existence, and has correctly practiced the Buddha's sacred teachings. His mind attains complete liberation, fully accomplishing the Ten Disciplines of No-More-Learning (Asaiksa-dharma), namely, Right View of No-More-Learning, Right Thought of No-More-Learning, up to Right Liberation of No-More-Learning, and Right Knowledge of No-More-Learning. In various abodes and mental activities, he can freely transform at will. He can abide in the sacred abodes, heavenly abodes, or Brahma abodes that he likes. He can contemplate all correct Dharma as he pleases, capable of guiding various virtuous benefits of the world or beyond the world.
The so-called sacred abodes refer to the 'Abode of Emptiness' (Sunyata-vihara), the 'Abode of Wishlessness' (Apranihita-vihara), the 'Abode of Signlessness' (Animitta-vihara), and the 'Abode of Cessation' (Nirodha-samapatti-vihara). The so-called heavenly abodes refer to various 'Dhyanas' (meditative absorptions) and various 'Formless Abodes' (Arupadhatu-vihara). The so-called Brahma abodes refer to the 'Abode of Loving-kindness' (Maitri-vihara), the 'Abode of Compassion' (Karuna-vihara), the 'Abode of Joy' (Mudita-vihara), and the 'Abode of Equanimity' (Upeksa-vihara).
Furthermore, at that time, one reaches the ultimate, absolutely pure state, fully realizing the boundary of Brahma conduct, free from all bonds, having escaped the deep pit, having crossed the deep trench, and being able to subdue that 'Isika' (arrow). This is the true sage. Having destroyed the tall banner, having severed the five branches (five hindrances), having accomplished the six branches (six senses), always guarding the four supports (four foundations of mindfulness), reaching the utmost distance, being solitary and truthful, abandoning seeking, without defiled thoughts, bodily actions ceasing, the mind attaining excellent liberation, wisdom attaining excellent liberation, alone without companion, right conduct established, called having approached the unsurpassed man, fully accomplishing the Six Constant Abidings (Sad-aisvaryasthana). That is, after the eyes see colors, there is neither joy nor sorrow, abiding in the state of equanimity, maintaining mindfulness and clear comprehension. Similarly, after the ears hear sounds, after the nose smells scents, after the tongue tastes flavors, after the body feels touch, after the mind cognizes dharmas, there is neither joy nor sorrow, abiding in the state of equanimity, maintaining mindfulness and clear comprehension. At that time, the greed he experiences is completely and thoroughly exhausted, the hatred he experiences is completely and thoroughly exhausted, the delusion he experiences
癡無餘永盡。彼貪瞋癡皆永盡故。不造諸惡習近諸善。其心猶如虛空凈水如妙香檀。普為一切天帝天王恭敬供養。住有餘依般涅槃界。度生死海已到彼岸。亦名任持最後有身。先業煩惱所引諸蘊自然滅。故余取無故不相續故。于無餘依般涅槃界而般涅槃。此中都無般涅槃者。如於生死無流轉者。唯有眾苦永滅寂靜清涼滅沒。唯有此處最為寂靜。所謂棄捨一切所依愛。盡離欲永滅涅槃。當知此中有如是相。阿羅漢苾芻諸漏永盡。不能習近五種處所。一者不能故思殺害諸眾生命。二者不能不與而取。三者不能行非梵行習淫慾法。四者不能知而妄語。五者不能貯畜受用諸欲資具。如是不能妄計苦樂自作他作自他俱作非自他作無因而生。又亦不能怖畏一切不應記事。又亦不能于云雷電霹靂災雹及見種種怖畏事已深生驚怖。當知此中金剛喻定所攝作意。名加行究竟作意。最上阿羅漢果所攝作意。名加行究竟果作意。由如是等多種作意。依出世道證得究竟。
如是一切名聲聞地。此是一切正等覺者所說。一切聲聞相應教法根本。猶如一切名句文身。是所製造文章咒術異論根本。◎
◎本地分中獨覺地第十四
如是已說聲聞地。云何獨覺地。當知此地有五種相。一者種姓。二者道三者習。四者住。五者行。
【現代漢語翻譯】 現代漢語譯本： 癡無餘永盡。因為他們的貪、嗔、癡都永遠斷盡的緣故，他們不造作各種惡業，親近各種善行。他們的心猶如虛空般清凈，像清澈的水，又像美妙的旃檀香。普遍受到一切天帝、天王的恭敬供養。他們安住在有餘依般涅槃界（Nirvana with remainder），已經度過生死苦海，到達了彼岸。也被稱為『任持最後有身』，先前的業和煩惱所引發的諸蘊（Skandha，五蘊）自然消滅。因此，不再有餘留的執取，所以不會相續。于無餘依般涅槃界（Nirvana without remainder）而般涅槃（Parinirvana，完全的涅槃）。這裡根本沒有般涅槃者，就像在生死輪迴中沒有流轉者一樣。只有眾苦永遠滅盡，寂靜清涼，滅沒無餘。只有這裡最為寂靜，就是捨棄一切所依之愛，斷盡離欲，永遠滅盡，這就是涅槃。應當知道這裡有這樣的景象：阿羅漢（Arhat，已證阿羅漢果的修行者）比丘（Bhikkhu，佛教僧侶）的各種煩惱都永遠斷盡，不能再習近五種處所： 一者，不能故意思慮去殺害各種眾生的性命。 二者，不能不給予就取走。 三者，不能行非梵行，習染淫慾之法。 四者，不能明知而說謊。 五者，不能貯藏和受用各種慾望的資具。 像這樣，他們不能錯誤地計度苦樂是自己所作、他人所作、自己和他人共同所作、非自己非他人所作，或者無因而生。而且，他們也不會怖畏一切不應記事。他們也不會因為云雷電霹靂、災害冰雹，以及見到各種恐怖的事情而深深地感到驚恐。應當知道，這裡金剛喻定（Vajropama-samadhi）所攝的作意，名為加行究竟作意；最上阿羅漢果所攝的作意，名為加行究竟果作意。由於像這樣多種的作意，依靠出世之道證得究竟。 像這樣的一切，名為聲聞地（Sravaka-bhumi）。這是所有正等覺者（Sammasambuddha，圓滿覺悟的佛陀）所說的，是一切聲聞相應的教法根本，猶如一切名句文身，是所製造文章、咒術、異論的根本。 ◎本地分中獨覺地第十四 像這樣已經說了聲聞地。什麼是獨覺地（Pratyekabuddha-bhumi）呢？應當知道此地有五種相：一者，種姓（Gotra，根器）；二者，道（Marga，道路）；三者，習（Abhyasa，習慣）；四者，住（Vihara，住所）；五者，行（Carya，行為）。
【English Translation】 English version: Delusion is completely and eternally extinguished. Because their greed, hatred, and delusion are all eternally extinguished, they do not create any evil deeds and cultivate all good deeds. Their minds are as pure as empty space, like clear water, and like the wonderful sandalwood fragrance. They are universally respected and offered to by all Devas (gods) and Devarajas (god kings). They abide in the Nirvana with remainder realm, having crossed the sea of birth and death and reached the other shore. They are also called 'Maintaining the Last Existence,' as the Skandhas (aggregates) caused by previous karma and afflictions naturally cease. Therefore, there is no remaining grasping, so there is no continuity. They attain Parinirvana (complete Nirvana) in the Nirvana without remainder realm. There is ultimately no one who attains Parinirvana here, just as there is no one who transmigrates in Samsara (cycle of rebirth). Only the suffering is eternally extinguished, peaceful, cool, and completely subsided. Only this place is the most peaceful, which is abandoning all attachment to what is relied upon, completely abandoning desire, and eternally extinguishing Nirvana. It should be known that there is such an appearance here: Arhat (one who has attained Arhatship) Bhikkhus (Buddhist monks) have eternally extinguished all their outflows and cannot cultivate five kinds of places: First, they cannot intentionally think of killing various sentient beings. Second, they cannot take what is not given. Third, they cannot engage in non-celibate conduct and practice the law of lustful desires. Fourth, they cannot knowingly lie. Fifth, they cannot store up and enjoy various objects of desire. Like this, they cannot falsely calculate that suffering and happiness are self-made, other-made, both self and other-made, neither self nor other-made, or arising without cause. Moreover, they cannot fear all things that should not be recorded. They also cannot be deeply frightened by thunder, lightning, hail, and seeing various terrifying things. It should be known that here, the mental effort included in the Vajropama-samadhi (diamond-like samadhi) is called the ultimate mental effort of practice; the mental effort included in the supreme Arhat fruit is called the ultimate mental effort of the fruit of practice. Because of such various mental efforts, they attain ultimate realization by relying on the supramundane path. All of this is called the Sravaka-bhumi (Disciples' Stage). This is what all Sammasambuddhas (perfectly enlightened Buddhas) have said, and it is the root of all teachings corresponding to the Sravakas (disciples), just like all names, phrases, and bodies of letters are the root of manufactured articles, mantras, and different theories. ◎ The Fourteenth Chapter on the Pratyekabuddha-bhumi in the Local Section Having spoken about the Sravaka-bhumi in this way, what is the Pratyekabuddha-bhumi (Solitary Buddha Stage)? It should be known that this stage has five aspects: first, Gotra (lineage); second, Marga (path); third, Abhyasa (habit); fourth, Vihara (abode); fifth, Carya (conduct).
云何獨覺種姓。謂由三相應正了知。一者本性獨覺先未證得彼菩提時有薄塵種姓。由此因緣于憒鬧處心不愛樂。于寂靜處深心愛樂。二者本性獨覺先未證得彼菩提時有薄悲種姓。由是因緣于說正法利有情事心不愛樂。于少思務寂靜住中深心愛樂。三者本性獨覺先未證得彼菩提時有中根種姓。是慢行類。由是因緣深心希愿無師無敵而證菩提。
云何獨覺道。謂由三相應正了知。謂有一類安住獨覺種姓。經于百劫值佛出世。親近承事成熟相續。專心求證獨覺菩提。于蘊善巧于處善巧。于界善巧于緣起善巧。于處非處善巧于諦善巧。勤修學故。于當來世速能證得獨覺菩提。如是名為初獨覺道。復有一類。值佛出世親近善士。聽聞正法如理作意。于先所未起順抉擇分善根引發令起。謂暖頂忍而無力能即於此生證法現觀得沙門果。復修蘊善巧修處善巧。修界善巧修緣起善巧。修處非處善巧修諦善巧故。于當來世能證法現觀得沙門果。是名第二獨覺道。復有一類。值佛出世親近善士。聽聞正法如理作意。證法現觀得沙門果。而無力能於一切種至極究竟畢竟離垢畢竟證得梵行邊際阿羅漢果。復修蘊善巧修處善巧。修界善巧修緣起善巧。修處非處善巧修諦善巧故。依出世道于當來世。至極究竟畢竟離垢畢竟證得梵行邊際阿羅漢
【現代漢語翻譯】 現代漢語譯本： 什麼是獨覺（Pratyekabuddha）種姓？通過三種相應的條件可以正確地瞭解它。第一，本性是獨覺的人，在尚未證得菩提（Bodhi，覺悟）時，具有輕微的塵垢種姓。由於這個原因，他們不喜歡喧鬧的地方，而深深地喜愛寂靜的地方。第二，本性是獨覺的人，在尚未證得菩提時，具有輕微的悲心種姓。因此，他們不喜歡宣說正法利益有情的事情，而深深地喜愛少思寡慾地住在寂靜之處。第三，本性是獨覺的人，在尚未證得菩提時，具有中等根器的種姓，屬於我慢的型別。因此，他們深深地希望在沒有老師和敵對者的情況下證得菩提。
什麼是獨覺道？通過三種相應的條件可以正確地瞭解它。第一種人安住于獨覺種姓，經歷百劫后遇到佛陀出世，親近承事佛陀，成熟自己的相續，專心求證獨覺菩提。他們善巧於五蘊（Skandha，構成個體經驗的五種要素），善巧於十二處（Ayatana，感覺的來源），善巧於十八界（Dhatu，感官、對像和意識的要素），善巧於十二緣起（Pratītyasamutpāda，相互依存的法則），善巧于處非處（sthāna-asthāna，可能性與不可能性），善巧於四聖諦（Satya，關於苦難的真理）。由於勤奮修學，他們在未來世能夠迅速證得獨覺菩提。這被稱為第一種獨覺道。還有一種人，遇到佛陀出世，親近善知識，聽聞正法，如理作意（yoniso manasikara，如理思維）。對於先前未生起的順抉擇分善根（anulomikīṃ kuśalamūla，順應于決定的善根），引發令其生起，即暖位（ūṣmagata，熱位）、頂位（mūrdhan，頂位）、忍位（kṣānti，忍位），但沒有足夠的力量在此生證得法現觀（dharma-pratyakṣa，對法的直接體驗），獲得沙門果（śrāmaṇyaphala，出家修行的果位）。他們繼續修習五蘊善巧、十二處善巧、十八界善巧、十二緣起善巧、處非處善巧、四聖諦善巧，因此在未來世能夠證得法現觀，獲得沙門果。這被稱為第二種獨覺道。還有一種人，遇到佛陀出世，親近善知識，聽聞正法，如理作意，證得法現觀，獲得沙門果，但沒有足夠的力量在一切方面達到最圓滿、最究竟、完全離垢，完全證得梵行（brahmacarya，清凈行）的邊際，即阿羅漢果（arhat，解脫者）。他們繼續修習五蘊善巧、十二處善巧、十八界善巧、十二緣起善巧、處非處善巧、四聖諦善巧，因此依靠出世之道，在未來世達到最圓滿、最究竟、完全離垢，完全證得梵行的邊際，即阿羅漢果。
【English Translation】 English version: What is the Pratyekabuddha (Solitary Buddha) lineage? It is rightly understood through three corresponding conditions. First, those who are by nature Pratyekabuddhas, before attaining Bodhi (Enlightenment), possess a lineage with slight defilements. Because of this, they do not delight in noisy places, but deeply cherish quiet places. Second, those who are by nature Pratyekabuddhas, before attaining Bodhi, possess a lineage with slight compassion. Therefore, they do not delight in speaking about the Dharma for the benefit of sentient beings, but deeply cherish dwelling in quiet places with little thought or activity. Third, those who are by nature Pratyekabuddhas, before attaining Bodhi, possess a lineage with medium faculties, belonging to the type of those with pride. Therefore, they deeply wish to attain Bodhi without a teacher or adversary.
What is the path of the Pratyekabuddha? It is rightly understood through three corresponding conditions. There are those who abide in the Pratyekabuddha lineage, and after a hundred kalpas (aeons), encounter the appearance of a Buddha in the world. They draw near to and serve the Buddha, maturing their continuum, and wholeheartedly seek to attain Pratyekabuddha Bodhi. They are skillful in the Skandhas (aggregates, the five aggregates that constitute individual experience), skillful in the Ayatanas (sense bases, the sources of sensation), skillful in the Dhatus (elements, the elements of sense, object, and consciousness), skillful in Pratītyasamutpāda (dependent origination, the law of interdependence), skillful in sthāna-asthāna (possible and impossible), and skillful in the Satyas (truths, the Four Noble Truths concerning suffering). Because of diligent study, they will be able to quickly attain Pratyekabuddha Bodhi in a future life. This is called the first path of the Pratyekabuddha. There are also those who, encountering the appearance of a Buddha in the world, draw near to virtuous friends, hear the Dharma, and apply right mindfulness (yoniso manasikara, appropriate attention). They generate and cause to arise the wholesome roots of the sequential decisive factors (anulomikīṃ kuśalamūla, wholesome roots that accord with determination) that had not arisen before, namely the stages of warmth (ūṣmagata, heat), peak (mūrdhan, summit), and forbearance (kṣānti, patience), but do not have the power to attain Dharma-pratyakṣa (direct realization of the Dharma) and obtain the Śrāmaṇyaphala (fruits of the ascetic life) in this life. They continue to cultivate skillfulness in the Skandhas, Ayatanas, Dhatus, Pratītyasamutpāda, sthāna-asthāna, and Satyas, and therefore in a future life will be able to attain Dharma-pratyakṣa and obtain the Śrāmaṇyaphala. This is called the second path of the Pratyekabuddha. There are also those who, encountering the appearance of a Buddha in the world, draw near to virtuous friends, hear the Dharma, and apply right mindfulness, attain Dharma-pratyakṣa, and obtain the Śrāmaṇyaphala, but do not have the power to reach the ultimate, complete, and utterly stainless attainment in all respects, completely attaining the limit of Brahmacarya (pure conduct), which is the state of Arhat (liberated being). They continue to cultivate skillfulness in the Skandhas, Ayatanas, Dhatus, Pratītyasamutpāda, sthāna-asthāna, and Satyas, and therefore, relying on the supramundane path, will in a future life reach the ultimate, complete, and utterly stainless attainment, completely attaining the limit of Brahmacarya, which is the state of Arhat.
果。是名第三獨覺道。
云何獨覺習。謂有一類依初獨覺道。滿足百劫修集資糧。過百劫已出無佛世。無師自能修三十七菩提分法。證法現觀得獨覺菩提果。永斷一切煩惱成阿羅漢。復有一類或依第二或依第三獨覺道。由彼因緣出無佛世。無師自能修三十七菩提分法。或證法現觀乃至得阿羅漢果。或得沙門果。至極究竟畢竟離垢畢竟證得梵行邊際。證得最上阿羅漢果。當知此中由初習故成獨覺者名麟角喻。由第二第三習故成獨勝者名部行喻。
云何獨覺住。謂初所習麟角喻獨覺。樂處孤林樂獨居住。樂甚深勝解。樂觀察甚深緣起道理。樂安住最極空無愿無相作意。若第二第三所習部行喻獨勝。不必一向樂處孤林樂獨居住。亦樂部眾共相雜住。所餘住相如麟角喻。
云何獨覺行。謂一切獨覺隨依彼彼村邑聚落而住。善護其身善守諸根善住正念。隨入彼彼村邑聚落或為乞食。或濟度他下劣愚昧以身濟度。不以語言。何以故。唯現身相為彼說法不發言。故示現種種神通境界。乃至為令心誹謗者生歸向故。又彼一切應知本來一向趣寂。◎
瑜伽師地論卷第三十四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十五
彌勒菩薩說
三藏法師玄奘奉 詔
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的第三種獨覺道。
什麼是獨覺的習性呢？指的是有一類修行者，依靠第一種獨覺道，滿足一百劫的時間修集資糧（積累功德）。經過一百劫后，出生在沒有佛陀出世的時代，沒有老師也能自己修習三十七菩提分法（三十七道品），證得法現觀（對法的直接體驗），獲得獨覺菩提果（獨自覺悟的果位），永遠斷除一切煩惱，成就阿羅漢（無學果）。還有一類修行者，或者依靠第二種，或者依靠第三種獨覺道，由於這些因緣，出生在沒有佛陀出世的時代，沒有老師也能自己修習三十七菩提分法，或者證得法現觀，乃至獲得阿羅漢果，或者獲得沙門果（出家修行的果位），達到最極究竟，徹底遠離垢染，徹底證得梵行（清凈的行為）的邊際，證得最上的阿羅漢果。應當知道，這裡面由於最初的習性而成就獨覺的人，稱為麟角喻（像麒麟一樣獨來獨往），由於第二種、第三種習性而成就獨勝的人，稱為部行喻（群體行動）。
什麼是獨覺的住處呢？指的是最初所習的麟角喻獨覺，喜歡住在偏僻的森林，喜歡獨自居住，喜歡甚深的殊勝理解，喜歡觀察甚深的緣起道理，喜歡安住在最極的空、無愿、無相作意（三種解脫門）。如果是第二種、第三種所習的部行喻獨勝，不一定總是喜歡住在偏僻的森林，喜歡獨自居住，也喜歡在群體中共同居住。其餘的住處狀態和麟角喻一樣。
什麼是獨覺的行為呢？指的是一切獨覺，無論依靠哪個村莊或聚落而住，都善於保護自己的身體，善於守護自己的諸根（眼耳鼻舌身意），善於安住于正念。隨意進入各個村莊或聚落，或者爲了乞食，或者救濟他人下劣愚昧，用身體來救濟，不用語言。為什麼呢？因為只用示現身相來為他們說法，不發一言。所以示現種種神通境界，乃至爲了讓心中誹謗的人產生歸向之心。而且他們一切行為，應當知道本來一向趨向寂靜。
《瑜伽師地論》卷第三十四 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第三十五
彌勒菩薩說
三藏法師玄奘奉 詔
【English Translation】 English version: This is called the third Pratyekabuddha Path.
What is the habit of a Pratyekabuddha? It refers to a type of practitioner who, relying on the first Pratyekabuddha Path, spends a hundred kalpas (aeons) accumulating merit. After a hundred kalpas, they are born in a world without a Buddha, and without a teacher, they can cultivate the thirty-seven limbs of enlightenment (Bodhipakṣika-dharmas) on their own. They attain Dharma-present-vision (direct experience of the Dharma), obtain the fruit of Pratyekabuddha-bodhi (the fruit of solitary enlightenment), permanently cut off all afflictions, and become an Arhat (one who has attained the highest stage of liberation). There is also another type of practitioner who, either relying on the second or the third Pratyekabuddha Path, due to these causes, is born in a world without a Buddha. Without a teacher, they can cultivate the thirty-seven limbs of enlightenment on their own, or attain Dharma-present-vision, and even obtain the fruit of Arhat, or obtain the fruit of a Śrāmaṇa (ascetic practitioner), reaching the ultimate, completely free from defilements, completely attaining the boundary of Brahmacarya (pure conduct), and attaining the supreme fruit of Arhat. It should be known that among these, those who become Pratyekabuddhas due to the initial habit are called Rhinoceros-horn-like (Ekaśṛṅga) Pratyekabuddhas, and those who become superior Pratyekabuddhas due to the second and third habits are called Group-walking (Vargacārin) Pratyekabuddhas.
What is the dwelling of a Pratyekabuddha? It refers to the Rhinoceros-horn-like Pratyekabuddha who initially cultivated, who enjoys living in secluded forests, enjoys living alone, enjoys profound and superior understanding, enjoys observing the profound principle of dependent origination, and enjoys dwelling in the ultimate emptiness, wishlessness, and signlessness mental activity (the three doors to liberation). If it is the Group-walking Pratyekabuddha who cultivated the second and third habits, they do not necessarily always enjoy living in secluded forests or living alone, but also enjoy living together in groups. The remaining aspects of dwelling are the same as the Rhinoceros-horn-like Pratyekabuddha.
What is the conduct of a Pratyekabuddha? It refers to all Pratyekabuddhas who, regardless of which village or settlement they rely on to live, are good at protecting their bodies, good at guarding their senses (the six sense organs: eyes, ears, nose, tongue, body, and mind), and good at dwelling in mindfulness. They enter various villages or settlements at will, either to beg for food, or to help others who are inferior and ignorant, helping them with their bodies, not with words. Why? Because they only use the manifestation of their bodies to teach them the Dharma, without uttering a word. Therefore, they manifest various miraculous powers, even to cause those who slander them in their hearts to develop a sense of devotion. Moreover, all their actions, it should be known, are originally always inclined towards tranquility.
《Yogācārabhūmi-śāstra》 Volume 34 Taishō Tripiṭaka Volume 30, No. 1579, 《Yogācārabhūmi-śāstra》
《Yogācārabhūmi-śāstra》 Volume 35
Said by Bodhisattva Maitreya
Tripiṭaka Master Xuanzang, by Imperial Decree
譯◎本地分中菩薩地第十五初持瑜伽處種姓品第一
如是已說獨覺地。云何菩薩地。嗢拖南曰。
初持次相分 增上意樂住 生攝受地行 建立最為后
有十法具攝大乘菩薩道及果。何等為十。一者持。二者相。三者分。四者增上意樂。五者住。六者生。七者攝受。八者地。九者行。十者建立。
云何名持。謂諸菩薩自乘種姓最初發心。及以一切菩提分法。是名為持。何以故。以諸菩薩自乘種姓。為所依止故為建立故。有所堪任有大勢力。能證無上正等菩提。是故說彼自乘種姓。為諸菩薩堪任性持。以諸菩薩最初發心。為所依止為建立故。于施戒忍精進靜慮慧。於六波羅蜜多。于福德資糧智慧資糧。於一切菩提分法。能勤修學。是故說彼最初發心。為諸菩薩行加行持。以諸菩薩一切所行菩提分法。為所依止為建立故。圓滿無上正等菩提。是故說彼一切所行菩提分法。為所圓滿大菩提持。住無種姓補特伽羅無種姓故。雖有發心及行加行為所依止。定不堪任圓滿無上正等菩提。由此道理雖未發心未修菩薩所行加行。若有種姓當知望彼而得名持。又住種姓補特伽羅。若不發心不修菩薩所行加行雖有堪任而不速證無上菩提。與此相違當知速證。又此種姓已說名持。亦名為助亦名為因。亦名為依亦
【現代漢語翻譯】 現代漢語譯本： ◎本地分中菩薩地第十五初持瑜伽處種姓品第一
如是已說獨覺地。云何菩薩地？嗢拖南曰：
初持次相分 增上意樂住 生攝受地行 建立最為后
有十法具攝大乘菩薩道及果。何等為十？一者持。二者相。三者分。四者增上意樂。五者住。六者生。七者攝受。八者地。九者行。十者建立。
云何名持？謂諸菩薩自乘種姓（zijiashengzhongxing，菩薩自身所具有的成佛潛質）最初發心。及以一切菩提分法（putifenfa，通往菩提的各種修行方法）。是名為持。何以故？以諸菩薩自乘種姓，為所依止故為建立故，有所堪任有大勢力，能證無上正等菩提（wushangzhengdengputi，最高的覺悟）。是故說彼自乘種姓，為諸菩薩堪任性持。以諸菩薩最初發心，為所依止為建立故，于施戒忍精進靜慮慧，於六波羅蜜多（liuboluomidu，佈施、持戒、忍辱、精進、禪定、智慧），于福德資糧（fudeziliang，積累福德的各種行為）智慧資糧（zhihuiziliang，積累智慧的各種行為），於一切菩提分法，能勤修學。是故說彼最初發心，為諸菩薩行加行持。以諸菩薩一切所行菩提分法，為所依止為建立故，圓滿無上正等菩提。是故說彼一切所行菩提分法，為所圓滿大菩提持。住無種姓補特伽羅（wuzhongxingpujialuo，沒有成佛潛質的人）無種姓故，雖有發心及行加行為所依止，定不堪任圓滿無上正等菩提。由此道理雖未發心未修菩薩所行加行，若有種姓當知望彼而得名持。又住種姓補特伽羅，若不發心不修菩薩所行加行雖有堪任而不速證無上菩提。與此相違當知速證。又此種姓已說名持，亦名為助亦名為因，亦名為依亦
【English Translation】 English version: ◎ Bodhisattva-bhumi, Chapter Fifteen, First Yoga Practice Place, Lineage Chapter First, from the Local Section
Thus, the Pratyekabuddha-bhumi has been explained. What is the Bodhisattva-bhumi? The Udanas say:
First, 'Holding,' then 'Aspect,' then 'Division,' Abundant Intention abides, 'Birth,' 'Reception,' 'Ground,' 'Practice,' 'Establishment' are the very last.
There are ten dharmas that comprehensively encompass the Mahayana Bodhisattva path and its fruit. What are the ten? First, 'Holding.' Second, 'Aspect.' Third, 'Division.' Fourth, 'Abundant Intention.' Fifth, 'Abiding.' Sixth, 'Birth.' Seventh, 'Reception.' Eighth, 'Ground.' Ninth, 'Practice.' Tenth, 'Establishment.'
What is meant by 'Holding'? It refers to the initial arising of the mind of Bodhisattvas from their own lineage (zijiashengzhongxing, the inherent potential for Buddhahood within a Bodhisattva) and all the limbs of enlightenment (putifenfa, various practices leading to enlightenment). This is called 'Holding.' Why? Because the Bodhisattvas' own lineage serves as a support and foundation, enabling them to be capable and possess great power to realize unsurpassed complete enlightenment (wushangzhengdengputi, the highest form of enlightenment). Therefore, their own lineage is said to be the 'Holding' of the Bodhisattvas' capacity. Because the Bodhisattvas' initial arising of the mind serves as a support and foundation, they diligently cultivate giving, morality, patience, effort, meditation, and wisdom; the six paramitas (liuboluomidu, generosity, morality, patience, effort, meditation, and wisdom); the merit accumulation (fudeziliang, actions that accumulate merit) and wisdom accumulation (zhihuiziliang, actions that accumulate wisdom); and all the limbs of enlightenment. Therefore, their initial arising of the mind is said to be the 'Holding' of the Bodhisattvas' practice. Because all the limbs of enlightenment practiced by the Bodhisattvas serve as a support and foundation, they perfect unsurpassed complete enlightenment. Therefore, all the limbs of enlightenment practiced by them are said to be the 'Holding' of the great enlightenment that is perfected. A person (pudgala) without lineage (wuzhongxingpujialuo, a person without the potential for Buddhahood), because they lack lineage, even if they have the arising of the mind and practice as a support, is definitely incapable of perfecting unsurpassed complete enlightenment. For this reason, even if one has not aroused the mind or cultivated the practices of a Bodhisattva, if one has lineage, know that they are called 'Holding' in relation to that. Furthermore, a person who possesses lineage, if they do not arouse the mind or cultivate the practices of a Bodhisattva, although they are capable, will not quickly realize unsurpassed enlightenment. The opposite of this, know that they will quickly realize it. Moreover, this lineage, already called 'Holding,' is also called 'Aid,' also called 'Cause,' also called 'Support,' also
名階級。亦名前導亦名舍宅。如說種姓最初發心。所行加行應知亦爾。
云何種姓。謂略有二種。一本性住種姓。二習所成種姓。本性住種姓者。謂諸菩薩六處殊勝有如是相。從無始世展轉傳來法爾所得。是名本性住種姓習所成種姓者。謂先串習善根所得是名習所成種姓。此中義意二種皆取。又此種姓亦名種子亦名為界亦名為性。又此種姓未習成果說名為細。未有果故已習成果說名為粗。與果俱故。若諸菩薩成就種姓。尚過一切聲聞獨覺。何況其餘一切有情。當知種姓無上最勝。何以故。略有二種凈。一煩惱障凈。二所知障凈。一切聲聞獨覺種姓。唯能當證煩惱障凈。不能當證所知障凈。菩薩種姓亦能當證煩惱障凈。亦能當證所知障凈。是故說言望彼一切無上最勝。復由四事。當知菩薩勝於一切聲聞獨覺。何等為四。一者根勝。二者行勝。三者善巧勝。四者果勝。言根勝者。謂諸菩薩本性利根獨覺中根聲聞軟根。是名根勝。言行勝者。謂諸菩薩亦能自利亦能利他。利益安樂無量眾生。哀愍世間令諸天人獲得勝義利益安樂。聲聞獨覺唯行自利。是名行勝善巧勝者。聲聞獨覺于蘊界處緣起處非處中能修善巧。菩薩於此及於其餘一切明處能修善巧。是名善巧勝。言果勝者。聲聞能證聲聞菩提。獨覺能證獨覺菩提。菩薩
【現代漢語翻譯】 現代漢語譯本： 名階級。也叫前導，也叫舍宅。如同所說的種姓最初發心，所行加行也應當知道是這樣。 什麼是種姓？略有二種。一是本性住種姓，二是習所成種姓。本性住種姓，是指諸菩薩六處殊勝，有這樣的相，從無始世展轉傳來，自然而得。這叫做本性住種姓。習所成種姓，是指先前串習善根所得，這叫做習所成種姓。這裡的意思是兩種都取。又此種姓也叫種子，也叫界，也叫性。又此種姓未習成果，說名為細，因為沒有果；已習成果，說名為粗，因為與果俱來。如果諸菩薩成就種姓，尚且超過一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）獨覺（Pratyekabuddha，不依師教，自己覺悟的修行者），何況其餘一切有情。應當知道種姓無上最勝。為什麼呢？略有二種清凈。一是煩惱障凈，二是所知障凈。一切聲聞獨覺種姓，只能證得煩惱障凈，不能證得所知障凈。菩薩種姓既能證得煩惱障凈，也能證得所知障凈。所以說，相對於他們一切，是無上最勝。又由四事，應當知道菩薩勝於一切聲聞獨覺。哪四件事呢？一是根勝，二是行勝，三是善巧勝，四是果勝。根勝，是指諸菩薩本性利根，獨覺中根，聲聞軟根。這叫做根勝。行勝，是指諸菩薩既能自利，又能利他，利益安樂無量眾生，哀愍世間，令諸天人獲得勝義利益安樂。聲聞獨覺只行自利。這叫做行勝。善巧勝，聲聞獨覺在蘊（Skandha，構成個體存在的要素）、界（Dhātu，構成世界的要素）、處（Āyatana，感覺器官與對像）、緣起（Pratītyasamutpāda，事物相互依存的法則）、處非處中能修善巧。菩薩於此及於其餘一切明處能修善巧。這叫做善巧勝。果勝，聲聞能證聲聞菩提（Bodhi，覺悟），獨覺能證獨覺菩提，菩薩
【English Translation】 English version: It is called 'name-class', also called 'precursor', also called 'abode'. Just as it is said that the initial aspiration of the gotra (lineage, family) and the subsequent practices should also be understood in the same way. What is gotra (lineage, family)? Briefly, there are two types: one is the 'innately abiding gotra', and the other is the 'acquired gotra'. The 'innately abiding gotra' refers to the superior six faculties of the Bodhisattvas, possessing such characteristics, transmitted naturally from beginningless time. This is called the 'innately abiding gotra'. The 'acquired gotra' refers to what is obtained through previous cultivation of wholesome roots. This is called the 'acquired gotra'. The meaning here encompasses both types. Furthermore, this gotra is also called 'seed', also called 'realm', also called 'nature'. Moreover, this gotra, before the fruition of practice, is called 'subtle' because there is no fruit; after the fruition of practice, it is called 'coarse' because it comes with the fruit. If Bodhisattvas accomplish gotra, they surpass all Śrāvakas (disciples who hear and practice the teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), let alone all other sentient beings. It should be known that gotra is unsurpassed and supreme. Why? Briefly, there are two kinds of purification: one is the purification of the afflictive obscurations (Kleśa-āvaraṇa), and the other is the purification of the cognitive obscurations (Jñeyāvaraṇa). The gotra of all Śrāvakas and Pratyekabuddhas can only attain the purification of the afflictive obscurations, but cannot attain the purification of the cognitive obscurations. The gotra of Bodhisattvas can attain both the purification of the afflictive obscurations and the purification of the cognitive obscurations. Therefore, it is said that in comparison to all of them, it is unsurpassed and supreme. Furthermore, due to four things, it should be known that Bodhisattvas are superior to all Śrāvakas and Pratyekabuddhas. What are the four things? First, the superiority of faculties; second, the superiority of practice; third, the superiority of skillful means; and fourth, the superiority of result. The superiority of faculties refers to the sharp faculties of Bodhisattvas by nature, the medium faculties of Pratyekabuddhas, and the dull faculties of Śrāvakas. This is called the superiority of faculties. The superiority of practice refers to Bodhisattvas being able to benefit themselves and others, benefiting and bringing happiness to countless sentient beings, having compassion for the world, enabling gods and humans to obtain supreme benefit and happiness. Śrāvakas and Pratyekabuddhas only practice for their own benefit. This is called the superiority of practice. The superiority of skillful means refers to Śrāvakas and Pratyekabuddhas being able to cultivate skillful means in the Skandhas (aggregates), Dhātus (elements), Āyatanas (sense bases), Pratītyasamutpāda (dependent origination), and what is appropriate and inappropriate. Bodhisattvas can cultivate skillful means in these and in all other areas of knowledge. This is called the superiority of skillful means. The superiority of result refers to Śrāvakas being able to attain Śrāvaka Bodhi (enlightenment), Pratyekabuddhas being able to attain Pratyekabuddha Bodhi, and Bodhisattvas
能證阿耨多羅三藐三菩提。是名果勝。
又諸菩薩有六波羅蜜多種姓相。由此相故令他了知真是菩薩。謂施波羅蜜多種姓相。戒忍精進靜慮慧波羅蜜多種姓相。云何菩薩施波羅蜜多種姓相。謂諸菩薩本性樂施於諸現有堪所施物。恒常無間效能於他平等分佈。心喜施與意無追悔。施物雖少而能均布。惠施廣大而非狹小無所惠施深懷慚恥。常好為他贊施勸施。見能施者心懷喜悅。于諸尊重耆宿福田應供養者。從座而起恭敬奉施。于其彼彼此世他世有情無罪利益事中。若請不請如理為說。若諸有情怖于王賊及水火等。施以無畏。能于種種常極怖中隨力濟拔。受他寄物未嘗差違。若負他債終不抵誑。于共財所亦無欺罔。于其種種末尼真珠琉璃螺貝壁玉珊瑚金銀等寶資生具中心迷倒者。能正開悟尚不令他欺罔于彼。況當自為。其性好樂廣大財位。于彼一切廣大資財心好受用。樂大事業非狹小門。于諸世間酒色博戲歌舞倡伎種種變現耽著事中。速疾厭舍深生慚愧。得大財寶尚不貪著。何況小利。如是等類當知名為菩薩施波羅蜜多種姓相。云何菩薩戒波羅蜜多種姓相。謂諸菩薩本性成就軟品不善。身語意業不極暴惡。于諸有情不極損惱。雖作惡業速疾能悔。常行恥愧不生歡喜。不以刀杖手塊等事惱害有情。于諸眾生性常慈愛。
【現代漢語翻譯】 現代漢語譯本 能夠證得阿耨多羅三藐三菩提（無上正等正覺）。這叫做果勝。
此外，諸位菩薩具有六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）的種姓之相。憑藉這些相，能使他人瞭解此人真是菩薩。也就是佈施波羅蜜多種姓之相，持戒、忍辱、精進、靜慮（禪定）、智慧波羅蜜多種姓之相。什麼是菩薩佈施波羅蜜多種姓之相呢？就是說，諸位菩薩的本性喜愛佈施，對於所有現有的、堪能施捨的物品，經常不斷地、平等地分配給他人。內心歡喜施與，意念中沒有追悔。施捨的物品即使很少，也能均勻地分給眾人。樂於廣大的惠施，而不是狹隘地吝嗇，對於沒有東西可以施捨深感慚愧。經常喜歡為他人讚嘆佈施、勸導佈施。見到能夠佈施的人，內心充滿喜悅。對於那些值得尊重的長者、耆宿以及福田（指值得供養的人），應該從座位上站起來，恭敬地奉獻施與。對於那些在現世、來世以及其他世間，對有情眾生沒有罪過且有利益的事情，如果有人請求或不請求，都如理如實地為他們講述。如果有些有情眾生害怕國王、盜賊以及水火等等，就施與他們無畏的保護。能夠在各種各樣經常極度恐怖的境況中，盡力地救濟拔除他們。接受他人寄託的物品，從來沒有差錯違背。如果欠了別人的債，最終也不會抵賴欺騙。對於公共的財物，也沒有欺騙隱瞞。對於各種各樣的末尼（如意寶珠）、真珠（珍珠）、琉璃（一種寶石）、螺貝、璧玉、珊瑚、金銀等寶貴的資生用具，如果有人內心迷惑顛倒，能夠正確地開導覺悟他們，尚且不讓他們欺騙別人，更何況自己去做這種事呢？他們的本性愛好廣大的財位，對於所有廣大的資財，內心喜歡受用，樂於從事大的事業，而不是狹小的門路。對於世間各種各樣的酒色、博戲、歌舞倡伎以及種種變現的令人耽著的事務，迅速地厭惡捨棄，深深地產生慚愧。即使得到巨大的財寶尚且不貪戀執著，更何況是微小的利益呢？像這些等等，應當知道這就是菩薩佈施波羅蜜多種姓之相。什麼是菩薩持戒波羅蜜多種姓之相呢？就是說，諸位菩薩的本性成就了輕微的不善，身語意業不極度暴惡，對於有情眾生不極度地損害惱亂。即使做了惡業，也能迅速地懺悔。經常懷有羞恥慚愧之心，不生歡喜。不使用刀杖、手塊等事物惱害有情眾生。對於一切眾生，本性常常慈愛。
【English Translation】 English version Able to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). This is called 'Fruit Victory'.
Furthermore, Bodhisattvas possess the lineage characteristics of the six Paramitas (perfections): Dana (generosity), Sila (discipline), Kshanti (patience), Virya (effort), Dhyana (meditation), and Prajna (wisdom). By these characteristics, others can recognize them as true Bodhisattvas. Specifically, the lineage characteristic of Dana Paramita, and the lineage characteristics of Sila, Kshanti, Virya, Dhyana, and Prajna Paramitas. What is the lineage characteristic of a Bodhisattva's Dana Paramita? It means that Bodhisattvas are by nature fond of giving, and to all existing things that are suitable for giving, they constantly and continuously distribute them equally to others. Their hearts are joyful in giving, and their minds have no regret. Even if the things given are few, they can distribute them evenly. They delight in great generosity, not narrow stinginess, and feel deeply ashamed if they have nothing to give. They often like to praise giving and encourage others to give. Seeing those who are able to give, their hearts are filled with joy. To those who are worthy of respect, elders, and fields of merit (those worthy of offerings), they should rise from their seats and respectfully offer gifts. Regarding matters that are without fault and beneficial to sentient beings in this life, the next life, and other lives, whether requested or unrequested, they speak truthfully and appropriately. If sentient beings are afraid of kings, thieves, water, fire, etc., they give them fearlessness. They are able to rescue and deliver them from all kinds of constant and extreme terrors according to their ability. They never deviate from or betray things entrusted to them by others. If they owe debts to others, they will never deny or deceive. They are also without deception regarding common property. Regarding various kinds of mani (wish-fulfilling jewels), pearls, lapis lazuli, conch shells, jade, coral, gold, silver, and other precious necessities, if someone's mind is confused and deluded, they can correctly enlighten them, and they would not even allow them to deceive others, let alone do such a thing themselves. Their nature is fond of great wealth and position. For all great wealth, their hearts like to enjoy it, and they are happy to engage in great undertakings, not narrow paths. Regarding the various worldly affairs of wine, sex, gambling, singing, dancing, and various transformations that cause attachment, they quickly厭惡捨棄 and deeply feel ashamed. Even if they obtain great treasures, they are not greedy or attached, let alone small benefits. Such things as these should be known as the lineage characteristics of a Bodhisattva's Dana Paramita. What is the lineage characteristic of a Bodhisattva's Sila Paramita? It means that Bodhisattvas are by nature accomplished in mild non-virtue, and their actions of body, speech, and mind are not extremely violent or evil. They do not extremely harm or disturb sentient beings. Even if they commit evil deeds, they can quickly repent. They always have a sense of shame and remorse, and do not rejoice in it. They do not harm sentient beings with knives, sticks, hands, or other things. Towards all beings, their nature is always loving and kind.
于所應敬時起奉迎。合掌問訊現前禮拜修和敬業。所作機捷非為愚鈍。善順他心。常先含笑舒顏平視。遠離顰蹙先言問訊。于恩有情。知恩知報。于來求者常行質直。不以諂誑而推謝之。如法求財不以非法不以卒暴。性常喜樂修諸福業。於他修福尚能獎助。況不自為。若見若聞他所受苦。所謂殺縛割截捶打訶毀迫脅。於是等苦過於自受。重於法受。及重後世。于少罪中尚深見怖。何況多罪。於他種種所應作事。所謂商農放牧事王書印算數。善和諍訟。追求財寶。守護儲積。方便出息。及以舍施。婚姻集會。於是一切如法事中。悉與同事。於他種種斗訟諍競。或余所有互相惱害。能令自他無義無益受諸苦惱。如是一切非法事中不與同事。善能制止所不應作謂十種惡不善業道。不違他命善順於他同忍同戒。於他事業隨彼所欲。廢己所作而為成辦。其心溫潤其心純凈。恚心害心不久相續。隨生隨舍起賢善心。尊重實語不誑惑他。不離他親。亦不好樂不輕爾說無義無利不相應語言。常柔軟無有粗獷。於己僮僕尚無苦言。況於他所敬愛有德。如實贊彼。如是等類當知名為菩薩戒波羅蜜多種姓相。云何菩薩忍波羅蜜多種姓相。謂諸菩薩性。於他所遭不饒益。無恚害心亦不反報。若他諫謝速能納受。終不結恨不久懷怨。如是等類當知
【現代漢語翻譯】 現代漢語譯本： 對於應該尊敬的人，及時起身迎接，合掌問候，在他們面前恭敬地禮拜，以修習和睦恭敬的行業。所作所為機敏快捷，絕非愚笨遲鈍。善於順應他人的心意，常常先面帶微笑，舒展容顏，平視對方。遠離皺眉蹙額的表情，總是先開口問候。對於對自己有恩情的人，懂得感恩並報答恩情。對於前來請求幫助的人，總是坦誠正直，不以諂媚虛假的言辭推脫拒絕。如法地獲取財富，不使用非法或暴力的手段。天性總是喜悅快樂，修習各種福德善業。對於他人修習福德，尚且能夠讚揚幫助，更何況是自己修習呢？如果見到或聽到他人遭受痛苦，例如殺害、捆綁、割截、捶打、呵斥譭謗、逼迫威脅等，對於這些痛苦的感受，超過自己親身承受，看得比依法修行更為重要，也比來世的果報更為看重。對於輕微的罪過，尚且深深地感到恐懼，更何況是嚴重的罪過呢？對於他人種種應該做的事情，例如經商、務農、放牧、侍奉君王、書寫印章、計算數目、調解爭端、追求財寶、守護積蓄、方便生息，以及佈施舍財、婚嫁喪娶等，對於這一切如法的事情，都樂於與他人一同參與。對於他人種種爭鬥訴訟，或者其他所有互相惱害的行為，這些行為會使自己和他人都沒有好處，反而遭受各種痛苦煩惱，對於這一切非法的事情，都不參與。善於制止不應該做的事情，也就是十種惡的不善業道。不違揹他人的性命，善於順從他人，與他人一同忍辱，一同持戒。對於他人的事業，順應他們的意願，放下自己正在做的事情，而去幫助他們完成。內心溫和柔潤，內心純潔清凈，憤怒和怨恨的心不會持續很久，隨生隨舍，生起賢善的心。尊重真實的話語，不欺騙迷惑他人，不離間他人的親屬，也不喜好或輕率地說那些沒有意義、沒有利益、不合時宜的話語。言語總是柔和，沒有粗暴的言辭，對於自己的奴僕尚且沒有嚴厲的言語，更何況是對於那些值得尊敬愛戴的有德之人，如實地讚美他們。像這些等等，應當知道這被稱為菩薩戒波羅蜜多的多種姓相。 什麼是菩薩忍辱波羅蜜多的多種姓相呢？就是說，菩薩的本性是，對於他人所遭受的不利境遇，沒有嗔恨惱怒的心，也沒有報復的念頭。如果他人勸諫謝罪，能夠迅速地接受，始終不結下仇恨，也不會長久地懷有怨恨。像這些等等，應當知道
【English Translation】 English version: Towards those who should be respected, promptly rise to greet them. Join palms in salutation, respectfully bow before them, cultivating harmonious and reverent conduct. Act with swiftness and intelligence, never with dullness or slowness. Skillfully accord with the minds of others, always first with a smile, a relaxed countenance, and a level gaze. Stay far from frowns and scowls, always initiate greetings with words of inquiry. Towards those who have shown kindness, be aware of their kindness and repay it. Towards those who come seeking help, always act with honesty and integrity, never rejecting them with flattery or deceit. Acquire wealth lawfully, not through illegal or violent means. Always be joyful and happy in nature, cultivating all virtuous deeds. Even when others cultivate merit, be able to praise and assist them, let alone doing it yourself. If you see or hear of others suffering, such as being killed, bound, cut, beaten, scolded, reviled, coerced, or threatened, feel that suffering more acutely than if you were experiencing it yourself, valuing it more than practicing the Dharma, and valuing it more than the consequences in future lives. Even in minor offenses, deeply see the fear, let alone in major offenses. In all kinds of things that others should do, such as commerce, agriculture, animal husbandry, serving the king, writing seals, calculating numbers, resolving disputes, seeking wealth, guarding savings, facilitating interest, and giving alms, marriage and funerals, in all these lawful matters, participate together with them. In all kinds of quarrels, disputes, or any other mutual harm, which cause both oneself and others to have no benefit but instead suffer various pains and afflictions, do not participate in any of these unlawful matters. Be skilled at restraining what should not be done, namely the ten evil unwholesome paths of action. Do not violate the lives of others, skillfully accord with others, share in their patience, and share in their precepts. In the affairs of others, follow their desires, abandon your own work to help them accomplish theirs. Let your heart be warm and gentle, let your heart be pure and clean. Anger and hatred should not continue for long, but should be abandoned as soon as they arise, giving rise to virtuous and wholesome thoughts. Respect truthful words, do not deceive or confuse others, do not alienate others from their relatives, and do not delight in or lightly speak meaningless, unprofitable, or inappropriate words. Always be gentle in speech, without harshness. Even to your own servants, do not use harsh words, let alone to those who are respected, loved, and virtuous, truthfully praising them. Such as these, know that they are called the various lineage characteristics of the Bodhisattva's Precept Pāramitā (perfection of morality). What are the various lineage characteristics of the Bodhisattva's Patience Pāramitā (perfection of patience)? It means that the nature of Bodhisattvas is such that, towards the misfortunes of others, they have no anger or hatred, nor do they have thoughts of retaliation. If others offer advice or apologize, they can quickly accept it, never harboring resentment, nor holding grudges for long. Such as these, know that
名為菩薩忍波羅蜜多種姓相。云何菩薩精進波羅蜜多種姓相。謂諸菩薩性。自翹勤夙興晚寐不深耽樂睡眠倚樂。于所作事勇決樂為不生懈怠。思擇方便要令究竟。凡所施為一切事業堅固決定。若未皆作未皆究竟。終不中間懈廢退屈。于諸廣大第一義中心無怯弱。不自輕蔑發勇猛心。我今有力能證於彼。或入大眾或與他人共相擊論。或餘種種難行事業皆無畏憚能引義利。大事務中尚無深倦。何況小事。如是等類當知名為菩薩精進波羅蜜多種姓相。云何菩薩靜慮波羅蜜多種姓相。謂諸菩薩性。於法義能審思惟無多散亂。若見若聞阿練若處山巖林藪邊際。臥具人不狎習離惡眾生。隨順宴默。便生是念。是處安樂出離遠離。常于出離及遠離所深生愛慕。性薄煩惱諸蓋輕微粗重羸弱至遠離處思量自義。心不極為諸惡尋思之所纏擾。于其怨品尚能速疾安住慈心。況于親品及中庸品。若見若聞有苦眾生為種種苦之所逼惱。起大悲心。于彼眾生隨能隨力。方便拔濟令離眾苦。于諸眾生性自樂施利益安樂。親屬衰亡喪失財寶殺縛禁閉。及驅擯等諸苦難中悉能安忍。其性聰敏於法能受能持能思成就念力。于久所作所說事中。能自記憶亦令他憶。如是等類當知名為菩薩靜慮波羅蜜多種姓相。云何菩薩慧波羅蜜多種姓相。謂諸菩薩成俱生慧。能
【現代漢語翻譯】 現代漢語譯本 名為菩薩忍辱波羅蜜多種姓相。什麼是菩薩精進波羅蜜多種姓相？是指那些菩薩的本性：自我勤勉，早起晚睡，不沉溺於睡眠和安逸。對於所要做的事情，勇敢果斷，樂於去做，不產生懈怠。思考選擇各種方法，一定要使其達到究竟。凡是所做的一切事業都堅定不移。如果還沒有全部完成，還沒有達到究竟，就絕對不會中途懈怠退縮。對於各種廣大甚深的第一義諦，內心沒有怯懦，不自我輕視，發起勇猛之心，認為自己現在有能力證得它。或者進入大眾之中，或者與他人共同辯論，或者其他各種難以實行的事業，都沒有畏懼和害怕，能夠引出義利。大的事務中尚且沒有深深的疲倦，更何況是小事。像這些等等，應當知道這就是菩薩精進波羅蜜多種姓相。 什麼是菩薩靜慮波羅蜜多種姓相？是指那些菩薩的本性：對於佛法的義理能夠審慎地思維，沒有太多的散亂。如果看到或聽到阿練若處（遠離人煙的處所），山巖林藪（山上的巖石和樹林），邊際（偏僻的地方），臥具（簡陋的床鋪），沒有人經常居住，遠離惡劣的眾生，順應安靜寂寞，便生起這樣的念頭：這個地方安樂，能夠出離和遠離。常常對於出離和遠離深深地愛慕。本性淡薄煩惱，各種蓋障輕微，粗重的煩惱羸弱，到達遠離的地方思量自己的意義。內心不被各種惡劣的尋思所纏繞。對於怨恨的對象，尚且能夠迅速地安住于慈心，更何況是對於親近的人和中等關係的人。如果看到或聽到有痛苦的眾生被種種痛苦所逼迫惱亂，生起大悲心，對於那些眾生，隨自己的能力，想方設法地救拔他們，使他們脫離各種痛苦。對於各種眾生，本性就樂於佈施利益和安樂。親屬衰敗死亡，喪失財寶，被殺戮捆綁禁閉，以及被驅逐等各種苦難中，都能夠安忍。他們的本性聰敏，對於佛法能夠接受、能夠保持、能夠思考，成就念力。對於很久以前所做的事情和所說的話，能夠自己記住，也能夠讓別人記住。像這些等等，應當知道這就是菩薩靜慮波羅蜜多種姓相。 什麼是菩薩智慧波羅蜜多種姓相？是指那些菩薩成就與生俱來的智慧，能夠...
【English Translation】 English version It is called the lineage characteristic of Bodhisattva Patience Paramita. What is the lineage characteristic of Bodhisattva Diligence Paramita? It refers to the nature of those Bodhisattvas: being self-diligent, rising early and sleeping late, not indulging in sleep and comfort. Towards the things to be done, being brave and decisive, happy to do them, not giving rise to laziness. Thinking and choosing various methods, definitely making them reach the ultimate. All the undertakings that are done are firm and unwavering. If they have not been fully completed, have not reached the ultimate, they will absolutely not slacken or retreat midway. Towards all the vast and profound First Principle, the mind has no timidity, does not belittle oneself, gives rise to a courageous mind, thinking that one now has the power to realize it. Either entering into the masses, or debating with others, or other various difficult undertakings, there is no fear or dread, and one is able to bring forth benefit and advantage. In large matters, there is not even deep fatigue, let alone small matters. Such things and the like, should be known as the lineage characteristic of Bodhisattva Diligence Paramita. What is the lineage characteristic of Bodhisattva Concentration Paramita? It refers to the nature of those Bodhisattvas: being able to carefully contemplate the meaning of the Dharma, without much distraction. If one sees or hears of an Aranya (a place far from people), mountain rocks and forests, borders (remote places), bedding (simple beds), where people do not often reside, being far from evil beings, and in accordance with quiet solitude, then one gives rise to such a thought: this place is peaceful and happy, able to be detached and far away. One often deeply cherishes detachment and being far away. The nature is thin in afflictions, the various coverings are slight, the heavy afflictions are weak, and upon arriving at a remote place, one contemplates one's own meaning. The mind is not extremely disturbed by various evil thoughts. Towards the object of resentment, one is still able to quickly abide in loving-kindness, let alone towards close people and those of middling relationship. If one sees or hears of suffering beings being oppressed and troubled by various sufferings, one gives rise to great compassion, and towards those beings, according to one's ability, one devises methods to rescue them, causing them to be liberated from various sufferings. Towards various beings, the nature is happy to give benefit and happiness. In the various hardships such as the decline and death of relatives, loss of wealth, being killed, bound, imprisoned, and being expelled, one is able to endure. Their nature is intelligent, and towards the Dharma, they are able to receive, able to uphold, able to think, and accomplish the power of mindfulness. Towards things done and words spoken long ago, one is able to remember oneself, and also able to cause others to remember. Such things and the like, should be known as the lineage characteristic of Bodhisattva Concentration Paramita. What is the lineage characteristic of Bodhisattva Wisdom Paramita? It refers to those Bodhisattvas who accomplish innate wisdom, and are able to...
入一切明處境界。性不頑鈍性不微昧性不愚癡。遍於彼彼離放逸處有力思擇。如是等類當知名為菩薩慧波羅蜜多種姓相。應知是名能比菩薩種姓粗相。決定實義唯佛世尊究竟現見。
由諸菩薩所有種姓性與如是功德相應。成就賢善諸白凈法。是故能與難得最勝不可思議無動無上如來果位。為證得因應正道理。
余不應理種姓菩薩。乃至未為白法相違四隨煩惱。若具不具之所染污性與如是白法相應。若被染污如是白法皆不顯現。或於一時生諸惡趣。
菩薩雖生諸惡趣中。由種姓力應知與餘生惡趣者有大差別。謂彼菩薩久處生死。或時時間生諸惡趣。雖暫生彼速能解脫。雖在惡趣而不受于猛利苦受。如余有情生惡趣者。雖觸微苦而能發生增上厭離。于生惡趣受苦有情深起悲心。如是等事皆由種姓。佛大悲因之所熏發。是故當知種姓菩薩雖生惡趣。然與其餘生惡趣者有大差別。
何等名為種姓菩薩白法相違四隨煩惱。謂放逸者由先串習諸煩惱故。性成猛利長時煩惱。是名第一隨煩惱姓。又愚癡者不善巧者依附惡友。是名第二隨煩惱性。又為尊長夫主王賊及怨敵等所拘逼者。不得自在其心迷亂。是名第三隨煩惱性。又資生具有匱乏者顧戀身命。是名第四隨煩惱性。
又諸菩薩雖具種姓。由四因
【現代漢語翻譯】 現代漢語譯本： 入於一切明處境界。其自性不頑固遲鈍，不細微闇昧，不愚笨癡呆。普遍存在於遠離放逸之處，具有強大的力量進行思考和選擇。像這些等等，應當知道是菩薩慧波羅蜜多（Prajnaparamita，般若波羅蜜多，智慧的完美）的種姓之相。應當知道這可以被稱作能夠比擬菩薩種姓的粗略之相。最終的真實含義只有佛世尊才能究竟地現見。 由於各位菩薩所具有的種姓之性與這樣的功德相應，成就賢善的各種清凈之法。因此能夠與難以獲得的最殊勝、不可思議、不動搖、無上的如來果位（Tathagata-phala，如來之果）相應，作為證得佛果的原因，這是應有的正當道理。 其餘不符合道理的種姓菩薩，乃至尚未被與清凈之法相違背的四種隨煩惱所染污。如果具備或不具備這些隨煩惱的染污，其自性與這樣的清凈之法相應。如果被染污，這些清凈之法都不會顯現，或者有時會墮落到各種惡趣（Durgati，不好的去處）。 菩薩即使生於各種惡趣之中，由於種姓的力量，應當知道與其餘生於惡趣的眾生有很大的差別。也就是說，這些菩薩雖然長久地處於生死輪迴之中，或者時常會生於各種惡趣，但即使暫時生於其中，也能迅速解脫。即使身處惡趣，也不會遭受猛烈的痛苦，不像其他生於惡趣的有情那樣。即使接觸到微小的痛苦，也能引發強烈的厭離心。對於在惡趣中受苦的有情，會生起深刻的悲憫之心。像這些等等，都是由於種姓和佛陀大悲之心的薰陶所引發的。因此應當知道，種姓菩薩即使生於惡趣，也與其餘生於惡趣的眾生有很大的差別。 哪四種被稱為種姓菩薩與清凈之法相違背的隨煩惱呢？第一種是放逸者，由於先前串習各種煩惱的緣故，其自性變得猛烈，長期被煩惱所困擾，這被稱為第一種隨煩惱之性。第二種是愚癡者，不善於巧妙地處理事務，依附於惡友，這被稱為第二種隨煩惱之性。第三種是被尊長、丈夫、國王、盜賊以及怨敵等等所拘禁逼迫的人，無法獲得自在，內心迷亂，這被稱為第三種隨煩惱之性。第四種是生活資料匱乏的人，顧戀自己的身命，這被稱為第四種隨煩惱之性。 此外，各位菩薩即使具備種姓，由於四種原因...
【English Translation】 English version: Entering into the realm of all clear places. Their nature is not stubborn and dull, not subtle and obscure, not foolish and ignorant. Pervading those places far from negligence, having the power to think and choose. Such as these and the like, should be known as the characteristics of the lineage of Bodhisattva Prajnaparamita (Prajnaparamita, Perfection of Wisdom). It should be known that this can be called the rough characteristics that can be compared to the lineage of a Bodhisattva. The ultimate true meaning can only be ultimately and directly seen by the Buddha, the World Honored One. Because the lineage nature possessed by the Bodhisattvas corresponds to such merits, accomplishing virtuous and pure white dharmas. Therefore, it can correspond to the rare, most supreme, inconceivable, immovable, and unsurpassed Tathagata-phala (Tathagata Fruit), as the cause for attaining Buddhahood, this is the proper and correct reason. Other Bodhisattvas of unreasonable lineage, until they have not been defiled by the four secondary afflictions that contradict the white dharmas. If they possess or do not possess the defilement of these secondary afflictions, their nature corresponds to such white dharmas. If they are defiled, these white dharmas will not appear, or sometimes they will fall into various Durgati (bad destinies). Even if Bodhisattvas are born in various evil destinies, due to the power of their lineage, it should be known that they have great differences from other beings born in evil destinies. That is to say, although these Bodhisattvas are in the cycle of birth and death for a long time, or often born in various evil destinies, even if they are temporarily born in them, they can quickly be liberated. Even if they are in evil destinies, they will not suffer fierce suffering, unlike other sentient beings born in evil destinies. Even if they touch slight suffering, they can generate strong aversion. They will have deep compassion for sentient beings suffering in evil destinies. Such as these and the like, are all caused by the influence of the lineage and the great compassion of the Buddha. Therefore, it should be known that even if lineage Bodhisattvas are born in evil destinies, they have great differences from other beings born in evil destinies. What are the four secondary afflictions called that contradict the white dharmas of lineage Bodhisattvas? The first is the negligent one, because of previous habitual practice of various afflictions, their nature becomes fierce, and they are troubled by afflictions for a long time, this is called the nature of the first secondary affliction. The second is the foolish one, who is not good at skillfully handling affairs, and relies on bad friends, this is called the nature of the second secondary affliction. The third is the one who is imprisoned and forced by superiors, husbands, kings, thieves, and enemies, etc., unable to obtain freedom, and whose mind is confused, this is called the nature of the third secondary affliction. The fourth is the one who lacks the necessities of life, and cherishes their own life, this is called the nature of the fourth secondary affliction. Furthermore, even if the Bodhisattvas possess lineage, due to four reasons...
緣不能速證阿耨多羅三藐三菩提。何等為四。謂諸菩薩先未值遇諸佛菩薩真善知識為說菩提無顛倒道。如是名為第一因緣。又諸菩薩雖遇善友為說正道。而顛倒執于諸菩薩正所學中顛倒修學。如是名為第二因緣。又諸菩薩雖遇善友為說正道。于諸菩薩正所學中無倒修學。而於加行方便慢緩懈怠懶惰。不成勇猛熾然精進。如是名為第三因緣。又諸菩薩雖遇善友為說正道。于諸菩薩正所學中無倒修學。亦于加行勇猛精進。然諸善根猶未成熟。菩提資糧未得圓滿。未于長時積習所有菩提分法。如是名為第四因緣。如是菩薩雖有種姓。因緣闕故不能速證無上菩提。若具因緣便能速證。若無種姓補特伽羅。雖有一切一切一切種當知決定不證菩提。
本地分中菩薩地第十五初持瑜伽處發心品第二
複次菩薩最初發心於諸菩薩所有正愿。是初正愿普能攝受其餘正愿。是故發心以初正愿為其自性。
又諸菩薩起正願心求菩提時。發如是心說如是言。愿我決定當證無上正等菩提。能作有情一切義利。畢竟安處究竟涅槃及以如來廣大智中。如是發心定自希求無上菩提。及求能作有情義利。是故發心以定希求為其行相。
又諸菩薩緣大菩提。及緣有情一切義利發心希求。非無所緣。是故發心以大菩提及諸有情一切義
【現代漢語翻譯】 現代漢語譯本：因緣不具足不能快速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。哪四種因緣呢？第一種是，諸位菩薩先前沒有遇到諸佛菩薩和真正的善知識為他們宣說菩提（Bodhi，覺悟）的無顛倒之道。這稱為第一種因緣。第二種是，諸位菩薩雖然遇到善友為他們宣說正道，卻在諸位菩薩所應學習的正法中顛倒執著，顛倒修學。這稱為第二種因緣。第三種是，諸位菩薩雖然遇到善友為他們宣說正道，在諸位菩薩所應學習的正法中沒有顛倒修學，卻在加行方便上慢緩懈怠懶惰，不能成就勇猛熾盛的精進。這稱為第三種因緣。第四種是，諸位菩薩雖然遇到善友為他們宣說正道，在諸位菩薩所應學習的正法中沒有顛倒修學，也在加行上勇猛精進，然而諸種善根尚未成熟，菩提資糧未能圓滿，沒有在長久的時間裡積習所有的菩提分法。這稱為第四種因緣。像這樣的菩薩，即使有種姓，因為因緣缺失的緣故，也不能快速證得無上菩提。如果具足因緣，便能快速證得。如果沒有種姓的補特伽羅（Pudgala，人），即使有一切一切一切種，應當知道決定不能證得菩提。
《本地分》中《菩薩地》第十五《初持瑜伽處發心品》第二
其次，菩薩最初發心時，對於諸位菩薩所有的正愿，最初的正愿普遍能夠攝受其餘的正愿。因此，發心以最初的正愿作為它的自性。
此外，諸位菩薩生起正愿之心求菩提時，發這樣的心，說這樣的話：『愿我決定能夠證得無上正等菩提，能夠為有情（Sattvas，眾生）做一切的義利，最終安住在究竟涅槃（Nirvana，寂滅）以及如來（Tathagata，佛）廣大的智慧之中。』 像這樣發心，必定自己希求無上菩提，以及求能為有情做義利。因此，發心以必定希求作為它的行相。
此外，諸位菩薩緣于大菩提以及緣于有情的一切義利而發心希求，不是沒有所緣。因此，發心以大菩提以及諸有情的一切義利
【English Translation】 English version: Conditions not being complete, one cannot quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). What are the four conditions? The first is that the Bodhisattvas (enlightenment beings) have not previously encountered Buddhas, Bodhisattvas, and true good teachers to explain to them the undeluded path to Bodhi (enlightenment). This is called the first condition. The second is that although the Bodhisattvas encounter good friends who explain the correct path to them, they are attached to delusion in what the Bodhisattvas should be learning correctly, and they cultivate and learn in a deluded way. This is called the second condition. The third is that although the Bodhisattvas encounter good friends who explain the correct path to them, and they cultivate and learn without delusion in what the Bodhisattvas should be learning correctly, they are slow, lax, lazy, and indolent in their preliminary practices, and they do not achieve vigorous and fervent diligence. This is called the third condition. The fourth is that although the Bodhisattvas encounter good friends who explain the correct path to them, and they cultivate and learn without delusion in what the Bodhisattvas should be learning correctly, and they are also vigorous and diligent in their preliminary practices, their roots of goodness have not yet matured, their Bodhi resources have not been perfected, and they have not accumulated all the Bodhi-part practices over a long period of time. This is called the fourth condition. Bodhisattvas like these, even if they have the lineage, cannot quickly attain unsurpassed Bodhi because of the lack of conditions. If the conditions are complete, they can quickly attain it. If there is a Pudgala (person) without the lineage, even if they have all, all, all kinds, know that they will definitely not attain Bodhi.
Chapter Fifteen, 'Bodhisattva-bhumi' in 'Yogacarabhumi', Second Section, 'The Arising of the Mind of Initial Practice'
Furthermore, when a Bodhisattva initially generates the mind, the initial aspiration among all the correct aspirations of the Bodhisattvas is universally able to encompass the remaining correct aspirations. Therefore, the mind generation takes the initial correct aspiration as its nature.
Moreover, when Bodhisattvas generate the mind of correct aspiration seeking Bodhi, they generate such a mind and say such words: 'May I definitely attain unsurpassed, complete, and perfect Bodhi, be able to do all that is beneficial for sentient beings (Sattvas), and ultimately abide in ultimate Nirvana (liberation) and the vast wisdom of the Tathagata (Buddha).' Generating the mind in this way, they will certainly seek unsurpassed Bodhi themselves, and seek to be able to do what is beneficial for sentient beings. Therefore, the mind generation takes definite seeking as its characteristic.
Furthermore, Bodhisattvas generate the mind of aspiration seeking based on great Bodhi and based on all that is beneficial for sentient beings, not without an object of focus. Therefore, the mind generation takes great Bodhi and all that is beneficial for all sentient beings
利為所緣境。
又諸菩薩最初發心。能攝一切菩提分法殊勝善根為上首。故是善極善是賢極賢是妙極妙。能違一切有情處所三業惡行。功德相應。
又諸菩薩最初發心所起正愿。于餘一切希求世間出世間義妙善正愿。最為第一最為無上。如是應知最初發心有五種相。一者自性。二者行相。三者所緣。四者功德。五者最勝。
又諸菩薩初發心已。即名趣入無上菩提預在大乘諸菩薩數。此據世俗言說道理。是故發心趣入所攝。
又諸菩薩要發心已。方能漸次速證無上正等菩提。非未發心。是故發心能為無上菩提根本。
又諸菩薩悲愍一切有苦眾生。為欲濟拔髮菩提心。是故發心是悲等流。
又諸菩薩以初發心為所依止為建立故。普於一切菩提分法及作一切有情義利菩薩學中。皆能修學。是故發心是諸菩薩學所依止。如是應知最初發心是趣入攝菩提根本大悲等流學所依止。
又諸菩薩最初發心略有二種。一者永出。二不永出。言永出者。謂發心已畢竟隨轉無復退還。不永出者。謂發心已不極隨轉而復退還。此發心退復有二種。一者究竟。二不究竟。究竟退者。謂一退已不能復發求菩提心。不究竟者。謂退已后數數更發求菩提心。
當知菩薩最初發心由四種緣四因四力。云
【現代漢語翻譯】 現代漢語譯本：利益是所緣境。
此外，諸位菩薩最初發起菩提心時，能夠統攝一切菩提分法（趨向覺悟的各種修行方法）殊勝的善根作為首要。因此，這是善中之善，是賢中之賢，是妙中之妙。能夠違逆一切有情眾生身、口、意三業的惡行，與功德相應。
此外，諸位菩薩最初發起菩提心時所產生的正愿，對於其他一切希求世間和出世間利益的妙善正愿來說，都是最為第一，最為無上的。應當這樣理解最初發心具有五種相：一是自性，二是行相，三是所緣，四是功德，五是最勝。
此外，諸位菩薩一旦發起菩提心，就被稱為趣入無上菩提（最高覺悟）的行列，預先列入大乘（Mahayana）菩薩的行列。這是根據世俗的言說方式。因此，發起菩提心是趣入菩提道的行為。
此外，諸位菩薩必須發起菩提心之後，才能逐漸快速地證得無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟），如果未發起菩提心則不能。因此，發起菩提心能夠成為無上菩提的根本。
此外，諸位菩薩悲憫一切有痛苦的眾生，爲了救濟拔除他們的痛苦而發起菩提心。因此，發起菩提心是慈悲心的自然流露。
此外，諸位菩薩以最初發起的菩提心作為所依止的基礎，作為建立的基礎。普遍地對於一切菩提分法，以及做一切有情眾生的利益，在菩薩的學處中，都能修學。因此，發起菩提心是諸位菩薩修學的所依止。應當這樣理解，最初發起的菩提心是趣入菩提道的行為，是菩提的根本，是大悲心的自然流露，是菩薩修學的所依止。
此外，諸位菩薩最初發起的菩提心略有二種：一是永不退轉，二是不永不退轉。所謂永不退轉，是指發起菩提心之後，畢竟隨順菩提道而行，沒有退還。不永不退轉，是指發起菩提心之後，不能極度隨順菩提道而行，而且退還。這種發菩提心退轉又有二種：一是究竟退轉，二是不究竟退轉。究竟退轉，是指一旦退轉之後，不能再次發起求菩提心。不究竟退轉，是指退轉之後，數數再次發起求菩提心。
應當知道，菩薩最初發起菩提心，由四種緣、四種因、四種力。
【English Translation】 English version: Profit is the object of focus.
Furthermore, when Bodhisattvas initially generate the aspiration for enlightenment (Bodhi-citta), they take the supreme roots of virtue that encompass all aspects of enlightenment (Bodhi-angas) as their foremost concern. Therefore, it is the best of the best, the most virtuous of the virtuous, the most excellent of the excellent. It can counteract all unwholesome actions of body, speech, and mind of all sentient beings, and is in accordance with merit.
Furthermore, the noble aspiration arising from the initial generation of Bodhi-citta by Bodhisattvas is the foremost and unsurpassed among all other virtuous and noble aspirations that seek worldly and transcendental benefits. Thus, it should be understood that the initial generation of Bodhi-citta has five aspects: first, its nature; second, its mode of operation; third, its object of focus; fourth, its merits; and fifth, its supreme excellence.
Furthermore, once Bodhisattvas have generated Bodhi-citta, they are immediately considered to have entered the path to unsurpassed enlightenment (Anuttara-bodhi) and are counted among the Bodhisattvas of the Great Vehicle (Mahayana). This is according to conventional speech and reasoning. Therefore, generating Bodhi-citta is included in the act of entering the path.
Furthermore, Bodhisattvas can only gradually and swiftly attain unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi) after generating Bodhi-citta, and not without having generated it. Therefore, generating Bodhi-citta can be the root of unsurpassed enlightenment.
Furthermore, Bodhisattvas, out of compassion for all suffering beings, generate Bodhi-citta in order to liberate them from suffering. Therefore, generating Bodhi-citta is a natural outflow of compassion.
Furthermore, Bodhisattvas, relying on and establishing themselves upon the initial generation of Bodhi-citta, are able to cultivate all aspects of enlightenment and engage in all the practices of a Bodhisattva that benefit all sentient beings. Therefore, generating Bodhi-citta is the foundation upon which all Bodhisattva practices are based. Thus, it should be understood that the initial generation of Bodhi-citta is the act of entering the path, the root of enlightenment, a natural outflow of great compassion, and the foundation of Bodhisattva practices.
Furthermore, the initial generation of Bodhi-citta by Bodhisattvas is broadly of two types: one that is irreversible and one that is not irreversible. Irreversible means that once Bodhi-citta is generated, one inevitably follows the path of enlightenment without turning back. Not irreversible means that once Bodhi-citta is generated, one does not fully follow the path of enlightenment and turns back. This turning back from Bodhi-citta is again of two types: one that is ultimate and one that is not ultimate. Ultimate turning back means that once one has turned back, one cannot generate the aspiration for enlightenment again. Not ultimate turning back means that after turning back, one repeatedly generates the aspiration for enlightenment.
It should be known that the initial generation of Bodhi-citta by Bodhisattvas arises from four conditions, four causes, and four powers.
何四緣。謂善男子或善女人。若見諸佛及諸菩薩有不思議甚奇希有神變威力。或從可信聞如是事。既見聞已便作是念。無上菩提具大威德。令安住者及修行者成就如是所見所聞不可思議神變威力。由此見聞增上力故。于大菩提深生信解。因斯發起大菩提心。是名第一初發心緣。或有一類。雖不見聞如前所說神變威力。而聞宣說依于無上正等菩提微妙正法菩薩藏教。聞已深信。由聞正法及與深信增上力故。于如來智深生信解。為得如來微妙智故發菩提心。是名第二初發心緣。或有一類。雖不聽聞如上正法。而見一切菩薩藏法將欲滅沒。見是事已便作是念。菩薩藏法久住於世。能滅無量眾生大苦。我應住持菩薩藏法發菩提心。為滅無量眾生大苦。由為護持菩薩藏法增上力故。于如來智深生信解。為得如來微妙智故發菩提心。是名第三初發心緣。或有一類。雖不觀見正法欲滅。而於末劫末世末時。見諸濁惡眾生身心十隨煩惱之所惱亂。謂多愚癡多無慚愧。多諸慳嫉多諸憂苦。多諸粗重多諸煩惱。多諸惡行多諸放逸。多諸懈怠多諸不信。見是事已便作是念。大濁惡世於今正起。諸隨煩惱所惱亂時。能發下劣聲聞獨覺菩提心者尚難可得。況于無上正等菩提能發心者。我當應發大菩提心。令此惡世無量有情隨學於我起菩提愿。由見
【現代漢語翻譯】 現代漢語譯本：什麼是四種因緣呢？ 善男子或善女人，如果見到諸佛以及諸菩薩不可思議、非常奇特稀有的神通威力，或者從可信之人處聽聞此類事情，見聞之後便會這樣想：『無上菩提具有極大的威德，能令安住於此或修行此法的人成就如此所見所聞的不可思議的神通威力。』 由於這種見聞的強大力量，對大菩提產生深刻的信解，因此發起大菩提心。這被稱為第一種初發心之因緣。 或者有一類人，雖然沒有見到或聽聞如前所說的神通威力，但聽聞宣說依于無上正等菩提的微妙正法——菩薩藏教，聽聞后深信不疑。由於聽聞正法以及深信的強大力量，對如來的智慧產生深刻的信解，爲了獲得如來微妙的智慧而發菩提心。這被稱為第二種初發心之因緣。 或者有一類人，雖然沒有聽聞如上的正法，但見到一切菩薩藏法將要滅沒。見到此事後便會這樣想：『菩薩藏法長久住世，能夠滅除無量眾生的大痛苦。我應當住持菩薩藏法，發起菩提心，爲了滅除無量眾生的大痛苦。』 由於護持菩薩藏法的強大力量，對如來的智慧產生深刻的信解，爲了獲得如來微妙的智慧而發菩提心。這被稱為第三種初發心之因緣。 或者有一類人，雖然沒有看到正法將要滅沒，但在末劫、末世、末時，見到各種污濁罪惡的眾生身心被十種隨煩惱所惱亂，即：多愚癡、多無慚愧、多諸慳吝嫉妒、多諸憂愁痛苦、多諸粗重、多諸煩惱、多諸惡行、多諸放逸、多諸懈怠、多諸不信。見到這些事情后便會這樣想：『大污濁罪惡的時代現在正興起，在各種隨煩惱所惱亂的時候，能夠發起下劣的聲聞、獨覺菩提心的人尚且難以得到，更何況是對於無上正等菩提能夠發起心的人呢？我應當發起大菩提心，令這個罪惡的時代無量的有情眾生隨我學習，發起菩提愿。』 由於見到
【English Translation】 English version: What are the four causes? If a virtuous man or virtuous woman sees the inconceivable, extremely rare, and wondrous spiritual powers of all Buddhas and Bodhisattvas, or hears of such things from a reliable source, upon seeing and hearing this, they will think: 'Unsurpassed Bodhi possesses great power and virtue, enabling those who abide in it and cultivate it to achieve such inconceivable spiritual powers as have been seen and heard.' Due to the powerful influence of this seeing and hearing, they develop deep faith and understanding in Great Bodhi, and thus arouse the Great Bodhi-mind. This is called the first cause for initially arousing the Bodhi-mind. Or there is a type of person who, although not seeing or hearing the aforementioned spiritual powers, hears the subtle and correct Dharma of the Bodhisattva-pitaka teachings, which relies on unsurpassed, perfectly complete Bodhi. Having heard this, they deeply believe it. Due to the powerful influence of hearing the correct Dharma and deep faith, they develop deep faith and understanding in the wisdom of the Tathagata, and arouse the Bodhi-mind in order to attain the subtle wisdom of the Tathagata. This is called the second cause for initially arousing the Bodhi-mind. Or there is a type of person who, although not hearing the above-mentioned correct Dharma, sees that all the Bodhisattva-pitaka Dharmas are about to perish. Having seen this, they will think: 'The Bodhisattva-pitaka Dharmas, abiding in the world for a long time, can extinguish the great suffering of countless beings. I should uphold the Bodhisattva-pitaka Dharmas and arouse the Bodhi-mind in order to extinguish the great suffering of countless beings.' Due to the powerful influence of upholding the Bodhisattva-pitaka Dharmas, they develop deep faith and understanding in the wisdom of the Tathagata, and arouse the Bodhi-mind in order to attain the subtle wisdom of the Tathagata. This is called the third cause for initially arousing the Bodhi-mind. Or there is a type of person who, although not seeing that the correct Dharma is about to perish, sees in the final kalpa, final age, and final time, that the minds and bodies of various defiled and evil beings are disturbed by the ten secondary afflictions (ten隨煩惱): namely, much ignorance, much shamelessness and lack of remorse, much stinginess and jealousy, much sorrow and suffering, much coarseness, much affliction, much evil conduct, much indulgence, much laziness, and much disbelief. Having seen these things, they will think: 'The great defiled and evil age is now arising. At a time when various secondary afflictions are disturbing, it is difficult to even find those who can arouse the inferior Bodhi-mind of Sravakas (聲聞) and Pratyekabuddhas (獨覺), let alone those who can arouse the mind for unsurpassed, perfectly complete Bodhi. I should arouse the Great Bodhi-mind, so that countless sentient beings in this evil age will follow my example and arouse the Bodhi-vow.' Due to seeing
末劫難得發心增上力故。于大菩提深生信解。因斯發起大菩提心。是名第四初發心緣。云何四因。謂諸菩薩種姓具足。是名第一初發心因。又諸菩薩賴佛菩薩善友攝受。是名第二初發心因。又諸菩薩于諸眾生多起悲心。是名第三初發心因。又諸菩薩于極長時種種猛利無間無缺生死大苦難行苦行。無有怯畏。是名第四初發心因。若諸菩薩六處殊勝從無始世展轉傳來法爾所得。當知是名種姓具足。由四種相。當知菩薩善友具足。謂諸菩薩所遇善友。性不愚鈍聰明黠慧不墮惡見。是名第一善友具足。又諸菩薩所遇善友。終不教人行於放逸。亦不授與諸放逸具。是名第二善友具足。又諸菩薩所遇善友。終不教人行於惡行。亦不授與諸惡行具。是名第三善友具足。又諸菩薩所遇善友。終不勸舍增上信欲受學精進方便功德。而復勸修下劣信欲受學精進方便功德。所謂終不勸舍大乘勸修二乘。勸舍修慧勸修思慧。勸舍思慧勸修聞慧。勸舍聞慧。勸修福業。勸舍尸羅勸修慧施。終不勸舍如是等類增上功德。而復勸修如是等類下劣功德。是名第四善友具足。由四因緣當知菩薩于諸眾生多起悲心。謂諸菩薩雖有十方無量無邊無苦世界。而生有苦諸世界中。于中恒有眾苦可得非無眾苦。或時見他隨遭一苦觸對逼切。或時見自隨遭一苦觸對逼切
【現代漢語翻譯】 現代漢語譯本：末法時代，難得有人發起增上心，因此對偉大的菩提心（Bodhi-citta，覺悟之心）產生深刻的信念和理解，從而發起大菩提心。這被稱為第四種初發心緣。什麼是四種因呢？菩薩種姓（gotra，根基）具足，這是第一種初發心因。菩薩依賴佛菩薩和善友（kalyāṇa-mitra，良師益友）的攝受，這是第二種初發心因。菩薩對一切眾生生起廣大的悲心（karuṇā，慈悲），這是第三種初發心因。菩薩在極長的時間裡，經歷種種猛烈、持續不斷、沒有間斷、沒有缺失的生死大苦，難行的苦行，而沒有絲毫的怯懦和畏懼，這是第四種初發心因。如果菩薩六根（ṣaḍ-indriya，眼、耳、鼻、舌、身、意）殊勝，從無始以來輾轉相傳，自然而然地獲得，應當知道這是種姓具足。通過四種相，應當知道菩薩的善友是具足的。菩薩所遇到的善友，天性不愚鈍，聰明敏捷，不墮入惡見（mithyā-dṛṣṭi，錯誤的見解），這是第一種善友具足。菩薩所遇到的善友，始終不教人放逸，也不給予任何放逸的工具，這是第二種善友具足。菩薩所遇到的善友，始終不教人做惡行，也不給予任何惡行的工具，這是第三種善友具足。菩薩所遇到的善友，始終不勸人捨棄增上的信心、慾望、受學、精進、方便和功德，反而勸人修習下劣的信心、慾望、受學、精進、方便和功德。也就是說，始終不勸人捨棄大乘（Mahāyāna，大乘佛教），而勸人修習二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）；不勸人捨棄修慧（bhāvanā-prajñā，修所成慧），而勸人修習思慧（cintā-prajñā，思所成慧）；不勸人捨棄思慧，而勸人修習聞慧（śruta-prajñā，聞所成慧）；不勸人捨棄聞慧，而勸人修習福業（puṇya-karma，積累福德的行為）；不勸人捨棄尸羅（śīla，戒律），而勸人修習慧施（prajñā-dāna，以智慧佈施）。始終不勸人捨棄如此等等的增上功德，反而勸人修習如此等等的下劣功德，這是第四種善友具足。通過四種因緣，應當知道菩薩對一切眾生生起廣大的悲心。菩薩雖然有十方無量無邊沒有痛苦的世界，卻出生在有痛苦的這些世界中，在這些世界中，恒常有眾多的痛苦可以獲得，並非沒有痛苦。有時見到他人遭受一種痛苦的觸對逼迫，有時見到自己遭受一種痛苦的觸對逼迫。
【English Translation】 English version: In the Dharma-ending Age, it is rare for someone to generate an increasing aspiration, and therefore develop deep faith and understanding in the great Bodhi-citta (mind of enlightenment), thus arousing the great Bodhi-citta. This is called the fourth condition for the initial arising of the mind. What are the four causes? A Bodhisattva's gotra (lineage, inherent nature) being complete is the first cause for the initial arising of the mind. A Bodhisattva relying on the acceptance and support of Buddhas, Bodhisattvas, and kalyāṇa-mitras (virtuous friends) is the second cause for the initial arising of the mind. A Bodhisattva arousing great karuṇā (compassion) towards all sentient beings is the third cause for the initial arising of the mind. A Bodhisattva enduring various fierce, continuous, uninterrupted, and complete great sufferings of birth and death, and difficult ascetic practices for an extremely long time, without any timidity or fear, is the fourth cause for the initial arising of the mind. If a Bodhisattva's six ṣaḍ-indriyas (sense faculties: eye, ear, nose, tongue, body, and mind) are superior, transmitted naturally from beginningless time, it should be known that this is the completeness of gotra. Through four aspects, it should be known that a Bodhisattva's kalyāṇa-mitras are complete. The kalyāṇa-mitras that a Bodhisattva encounters are not inherently dull, but intelligent and wise, and do not fall into mithyā-dṛṣṭi (wrong views), this is the first completeness of kalyāṇa-mitras. The kalyāṇa-mitras that a Bodhisattva encounters never teach people to be lax, nor do they provide any tools for laxity, this is the second completeness of kalyāṇa-mitras. The kalyāṇa-mitras that a Bodhisattva encounters never teach people to do evil deeds, nor do they provide any tools for evil deeds, this is the third completeness of kalyāṇa-mitras. The kalyāṇa-mitras that a Bodhisattva encounters never advise people to abandon increasing faith, desire, learning, diligence, skillful means, and merits, but instead advise them to cultivate inferior faith, desire, learning, diligence, skillful means, and merits. That is to say, they never advise people to abandon the Mahāyāna (Great Vehicle), but advise them to cultivate the Śrāvakayāna and Pratyekabuddhayāna (Two Vehicles); they do not advise people to abandon bhāvanā-prajñā (wisdom from cultivation), but advise them to cultivate cintā-prajñā (wisdom from thinking); they do not advise people to abandon cintā-prajñā, but advise them to cultivate śruta-prajñā (wisdom from hearing); they do not advise people to abandon śruta-prajñā, but advise them to cultivate puṇya-karma (meritorious actions); they do not advise people to abandon śīla (moral discipline), but advise them to cultivate prajñā-dāna (giving of wisdom). They never advise people to abandon such increasing merits, but instead advise them to cultivate such inferior merits, this is the fourth completeness of kalyāṇa-mitras. Through four causes, it should be known that a Bodhisattva arouses great compassion towards all sentient beings. Although Bodhisattvas have countless and boundless worlds in the ten directions without suffering, they are born in these worlds with suffering, and in these worlds, there are always many sufferings to be obtained, not without suffering. Sometimes seeing others encounter the pressing torment of a suffering, sometimes seeing oneself encounter the pressing torment of a suffering.
。或見自他隨遭一苦觸對逼切。或見二種俱遭長時種種猛利無間大苦觸對逼切。然此菩薩依自種姓性自仁賢。依四境處雖不串習。而能發起下中上悲無有斷絕。由四因緣當知菩薩于諸眾生先起悲心。于極長時種種猛利無間無缺生死大苦難行苦行尚無怯畏。何況小苦。謂諸菩薩性自勇健堪忍有力。當知是名第一因緣。又諸菩薩性自聰敏能正思惟具思擇力。當知是名第二因緣。又諸菩薩能于無上正等菩提成就上品清凈信解。當知是名第三因緣。又諸菩薩于諸眾產生就上品深心悲愍。當知是名第四因緣。云何四力。一者自力。二者他力。三者因力。四者加行力。謂諸菩薩由自功力能于無上正等菩提深生愛樂。是名第一初發心力。又諸菩薩由他功力能于無上正等菩提深生愛樂。是名第二初發心力。又諸菩薩宿習大乘相應善法。今暫得見諸佛菩薩。或暫得聞稱揚讚美。即能速疾發菩提心。況睹神力聞其正法。是名第三初發心力。又諸菩薩于現法中親近善士聽聞正法諦思惟等。長時修習種種善法。由此加行發菩提心。是名第四初發心力。若諸菩薩依上總別四緣四因。或由自力或由因力。或總二力而發心者。當知此心堅固無動。或由他力或加行力。或總二力而發心者。當知此心不堅不固亦非無動。
有四因緣能令菩薩退菩提心
【現代漢語翻譯】 現代漢語譯本：或者（菩薩）看到自己或他人正遭受痛苦的逼迫，或者看到自己和他人都在長時間內遭受各種猛烈、持續不斷的巨大痛苦的逼迫。然而，這些菩薩依靠其種姓的本性，天性仁慈賢良，即使在四種境界中沒有串習，也能發起下、中、上三種悲心，沒有斷絕。由於四種因緣，應當知道菩薩對一切眾生首先生起悲心，即使在極長的時間內，遭受各種猛烈、持續不斷的生死大苦，難行的苦行，尚且沒有怯懦畏懼，更何況是小的痛苦。這是因為菩薩天性勇敢強健，堪能忍受，具有力量，應當知道這是第一種因緣。 又，這些菩薩天性聰敏，能夠正確地思維，具有思擇的力量，應當知道這是第二種因緣。又，這些菩薩能夠對無上正等菩提成就上品清凈的信解，應當知道這是第三種因緣。又，這些菩薩對於一切眾生，成就上品深切的悲憫之心，應當知道這是第四種因緣。 什麼是四力呢？一是自力，二是他力，三是因力，四是加行力。菩薩由於自身功德的力量，能夠對無上正等菩提深深地產生愛樂之心，這稱為第一種初發心力。又，菩薩由於他人的功德力量，能夠對無上正等菩提深深地產生愛樂之心，這稱為第二種初發心力。又，菩薩宿世串習與大乘相應的善法，今生暫時見到諸佛菩薩，或者暫時聽到稱揚讚美（佛菩薩），就能迅速地發起菩提心，更何況是親眼見到（佛菩薩的）神力，聽聞（佛菩薩的）正法。這稱為第三種初發心力。又，菩薩在現世中親近善知識，聽聞正法，如理思惟等等，長時間地修習各種善法，由此加行而發起菩提心，這稱為第四種初發心力。 如果菩薩依靠以上總的和別的四種緣和四種因，或者由於自力，或者由於因力，或者總合這兩種力量而發心，應當知道這種心是堅固不動搖的。如果由於他力，或者加行力，或者總合這兩種力量而發心，應當知道這種心是不堅固的，也不是不動搖的。 有四種因緣能夠使菩薩退失菩提心。
【English Translation】 English version: Or (the Bodhisattva) sees himself or others undergoing the pressing experience of suffering. Or he sees both himself and others undergoing prolonged, intense, continuous, and immense suffering. However, these Bodhisattvas, relying on the nature of their lineage, are inherently kind and virtuous. Even without cultivating (compassion) in these four situations, they can generate inferior, intermediate, and superior compassion without interruption. Due to four causes, it should be known that Bodhisattvas first generate compassion towards all beings. Even when facing immense, continuous, and unbroken suffering in the cycle of birth and death, or engaging in difficult ascetic practices for an extremely long time, they do not feel fear or cowardice, let alone minor suffering. This is because Bodhisattvas are inherently brave and strong, capable of endurance, and possess power. This should be known as the first cause. Furthermore, these Bodhisattvas are inherently intelligent, capable of correct thinking, and possess the power of discernment. This should be known as the second cause. Moreover, these Bodhisattvas can achieve superior, pure faith and understanding in unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi). This should be known as the third cause. Furthermore, these Bodhisattvas develop profound compassion towards all beings. This should be known as the fourth cause. What are the four powers? First, self-power; second, other-power; third, causal-power; and fourth, effort-power. Bodhisattvas, through the power of their own merit, can deeply generate love and joy for unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi). This is called the first power of initial aspiration. Furthermore, Bodhisattvas, through the power of others' merit, can deeply generate love and joy for unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi). This is called the second power of initial aspiration. Furthermore, Bodhisattvas who have cultivated good deeds corresponding to the Mahayana (Great Vehicle) in past lives, upon temporarily seeing Buddhas and Bodhisattvas, or temporarily hearing praise and admiration (of Buddhas and Bodhisattvas), can quickly generate the Bodhi-mind (Bodhicitta), let alone witnessing (the Buddhas' and Bodhisattvas') divine powers and hearing their correct Dharma (teachings). This is called the third power of initial aspiration. Furthermore, Bodhisattvas, in their present lives, associate with virtuous friends, listen to the correct Dharma, engage in proper contemplation, and cultivate various good deeds over a long period. Through this effort, they generate the Bodhi-mind (Bodhicitta). This is called the fourth power of initial aspiration. If Bodhisattvas rely on the above general and specific four conditions and four causes, or generate the mind through self-power, or through causal-power, or through a combination of these two powers, it should be known that this mind is firm and unshakeable. If they generate the mind through other-power, or effort-power, or through a combination of these two powers, it should be known that this mind is not firm or stable, nor is it unshakeable. There are four causes that can cause a Bodhisattva to lose the Bodhi-mind (Bodhicitta).
。何等為四。一種姓不具。二惡友所攝。三于諸眾生悲心微薄。四于極長時種種猛利無間無缺生死大苦難行苦行。其心極生怯畏驚怖。如是四種心退因緣。與上發心四因相違。廣辯其相如前應知。
最初發心堅固菩薩略有二種不共世間甚希奇法。何等為二。一者攝諸眾生皆為眷屬。二者攝眷屬過所不能染。攝眷屬過有其二種。謂于眷屬饒益損減染污違順。如是二事菩薩皆無。最初發心堅固菩薩。于諸眾生髮起二種善勝意樂。一者利益意樂。二者安樂意樂。利益意樂者。謂欲從彼諸不善處拔濟眾生安置善處安樂意樂者。謂于貧匱無依無怙諸眾生所離染污心。欲與種種饒益樂具。最初發心堅固菩薩有二加行。一意樂加行。二正行加行。意樂加行者。謂即利益安樂意樂日夜增長。正行加行者。謂于日夜能自成熟佛法加行。及於眾生隨能隨力依前所說意樂加行。起與利益安樂加行。最初發心堅固菩薩有二增長大善法門。一者自利加行。能證無上正等菩提。二者利他加行。能脫一切有情眾苦。如二增長大善法門。如是二種大善法聚二種無量大善法藏當知亦爾。最初發心堅固菩薩。由初發心求菩提故所攝善法。比餘一切所攝善法。有二種勝。一者因勝。二者果勝。謂諸菩薩所攝善法。皆是無上正等菩提能證因。故所證無上正
【現代漢語翻譯】 現代漢語譯本：哪些是四種退失發心的因緣呢？一是種姓不具足，二是受惡友的影響，三是對眾生的悲心非常微薄，四是對極其漫長的時間裡種種猛烈、沒有間斷、沒有缺失的生死大苦，以及難以實行的苦行，內心極度產生怯懦、畏懼和驚恐。這四種就是退失發心的因緣，與前面所說的發起菩提心的四種因緣相反。詳細解釋這些相狀，應該像前面所說的那樣理解。
最初發起菩提心且心志堅固的菩薩，略微具有兩種不同於世間、非常稀有的功德。哪些是兩種呢？一是能攝受一切眾生都成為自己的眷屬，二是能攝受眷屬而不會被過失所染污。攝受眷屬的過失有兩種，即對於眷屬的饒益和損害、染污和違逆。像這樣的兩種情況，菩薩都沒有。最初發起菩提心且心志堅固的菩薩，對於一切眾生髮起兩種殊勝的善妙意樂。一是利益意樂，二是安樂意樂。利益意樂是指想要從那些不善之處救拔眾生，並將他們安置在良善之處；安樂意樂是指對於貧窮困乏、無依無靠的眾生，以遠離染污的心，想要給予他們種種饒益和安樂的資具。最初發起菩提心且心志堅固的菩薩有兩種加行：一是意樂加行，二是正行加行。意樂加行是指利益和安樂的意樂日夜增長；正行加行是指在日夜中能夠自己成熟佛法的加行，以及對於眾生，隨自己的能力，依照前面所說的意樂加行，發起給予利益和安樂的加行。最初發起菩提心且心志堅固的菩薩有兩種增長廣大善法的方法：一是自利加行，能夠證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）；二是利他加行，能夠使一切有情眾生脫離眾苦。像這兩種增長廣大善法的方法，像這兩種廣大的善法聚集，像這兩種無量廣大的善法寶藏，應當知道也是如此。最初發起菩提心且心志堅固的菩薩，由於最初發起菩提心而尋求菩提的緣故，所攝取的善法，比其他一切所攝取的善法，有兩種殊勝之處：一是因殊勝，二是果殊勝。即諸位菩薩所攝取的善法，都是無上正等菩提能夠證得的因，因此所證得的無上正等
【English Translation】 English version: What are the four causes for the decline of the Bodhicitta (awakening mind)? First, the lineage is incomplete. Second, one is influenced by bad friends. Third, one's compassion for all beings is very weak. Fourth, one's heart is extremely fearful and terrified of the great suffering of birth and death, which is intense, continuous, and without interruption for an extremely long time, and of the difficult practices that are hard to perform. These four are the causes for the decline of the Bodhicitta, which are contrary to the four causes for generating the Bodhicitta mentioned earlier. The detailed explanation of these characteristics should be understood as described before.
A Bodhisattva (enlightenment being) who has initially generated the Bodhicitta and is firm in their resolve possesses, in brief, two extraordinary qualities that are uncommon in the world. What are the two? First, they can gather all beings as their family. Second, they can gather their family without being tainted by faults. There are two kinds of faults in gathering a family: benefiting and harming, defiling and opposing the family. The Bodhisattva has none of these two. A Bodhisattva who has initially generated the Bodhicitta and is firm in their resolve generates two excellent and virtuous intentions towards all beings: the intention to benefit and the intention to bring happiness. The intention to benefit means wanting to rescue beings from those unwholesome places and placing them in wholesome places. The intention to bring happiness means wanting to give various beneficial and joyful resources to poor, destitute, helpless, and unprotected beings with a mind free from defilement. A Bodhisattva who has initially generated the Bodhicitta and is firm in their resolve has two practices: the practice of intention and the practice of action. The practice of intention means that the intention to benefit and bring happiness increases day and night. The practice of action means that day and night, one can mature the practice of the Dharma (teachings) of the Buddha (awakened one) oneself, and according to one's ability, based on the aforementioned practice of intention, initiate the practice of giving benefit and happiness to beings. A Bodhisattva who has initially generated the Bodhicitta and is firm in their resolve has two great methods for increasing good Dharma: first, the practice of benefiting oneself, which can realize Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment); second, the practice of benefiting others, which can liberate all sentient beings from all suffering. Like these two great methods for increasing good Dharma, like these two great accumulations of good Dharma, like these two immeasurable great treasures of good Dharma, it should be known that it is also the same. A Bodhisattva who has initially generated the Bodhicitta and is firm in their resolve, because of initially generating the Bodhicitta and seeking Bodhi (enlightenment), the good Dharma they gather has two superiorities compared to all other good Dharma they gather: first, the cause is superior; second, the result is superior. That is, the good Dharma gathered by the Bodhisattvas is the cause that can realize Anuttara-samyak-sambodhi, therefore the Anuttara-samyak-
等菩提是此果。故比餘一切聲聞獨覺所攝善法尚為殊勝。何況比餘一切有情所攝善法。是故菩薩所攝善法。比餘一切所攝善法。因果俱勝。最初發心堅固菩薩略有二種發心勝利。一者初發菩提心已。即是眾生尊重福田。一切眾生皆應供養。亦作一切眾生父母。二者初發菩提心已。即能攝受無惱害福。由此菩薩成就如是無惱害福。得倍輪王護所守護。由得如是護所護故。若寢若寤若迷悶等一切魍魎藥叉宅神人非人等不能嬈害。又此菩薩轉受餘生。由如是福所攝持故少病無病。不為長時重病所觸。于諸眾生所作義利。能以身語勇猛而作。常為眾生宣說正法。身無極倦念無忘失心無勞損。菩薩本性住種姓時。一切粗重性自微薄。既發心已所有粗重轉復輕微。謂身粗重及心粗重。若餘眾生為欲息滅疾疫災橫。所用無驗咒句明句。菩薩用之尚令有驗。何況驗者。成就增上柔和忍辱。能忍他惱不惱於他。見他相惱深生悲。惱忿嫉諂等諸隨煩惱。皆能摧伏令勢微薄。或暫現行速能除遣。隨所居止國土城邑。于中所有恐怖斗諍饑饉過失非人所作疾疫災橫。未起不起設起尋滅。又此最初發心菩薩。或於一時生極惡趣那落迦中。多分於此那落迦趣速得解脫。受小苦受生大厭離。于彼受苦諸眾生等起大悲心。如是一切皆因攝受無惱害福。最初
【現代漢語翻譯】 現代漢語譯本： 菩提的果實就是這種果報。因此，它比所有聲聞（Śrāvaka，聽聞佛法而證悟者）、獨覺（Pratyekabuddha，無師自悟者）所包含的善法更為殊勝。更何況比其他一切有情眾生所包含的善法呢？所以，菩薩（Bodhisattva，立志成佛的修行者）所包含的善法，在因和果兩方面都勝過其他一切所包含的善法。最初發心堅固的菩薩，大致有兩種發心的殊勝利益。一是初次發起菩提心之後，就成為眾生尊重和培植福田的對象，一切眾生都應該供養他，他也成為一切眾生的父母。二是初次發起菩提心之後，就能獲得無惱害的福報。由於菩薩成就了這種無惱害的福報，所以能得到倍于轉輪王（Cakravartin，擁有統治世界的理想君主）的守護。由於得到這樣的守護，所以無論是睡眠、清醒還是昏迷等狀態，一切魍魎（wǎng liǎng，鬼怪）、藥叉（Yakṣa，夜叉，一種鬼神）、宅神、人、非人等都不能侵擾傷害他。而且，這位菩薩轉世到其他地方，由於這種福報的攝持，所以少病或無病，不會被長期的重病所困擾。對於眾生所作的利益之事，能夠以身語意勇猛地去做，經常為眾生宣說正法，身體不會感到疲倦，念頭不會遺忘，內心不會勞損。菩薩的本性在處於種姓（gotra，具有某種潛能的家族或群體）時，一切粗重的習性自然微薄。既然發起了菩提心，所有粗重的習性就更加輕微，包括身體的粗重和內心的粗重。如果其他眾生爲了息滅疾疫災禍，所用的沒有效驗的咒語和明咒，菩薩使用它們尚且能使之有效驗，更何況本來就有效驗的咒語呢？菩薩成就了增上的柔和忍辱，能夠忍受他人的惱害而不惱害他人，見到他人互相惱害就深生悲憫。惱、忿、嫉、諂等各種隨煩惱，都能摧伏，使之勢力微弱，或者即使暫時出現也能迅速除遣。無論居住在哪個國土或城邑，其中的所有恐怖、鬥爭、饑饉、過失、非人所作的疾疫災禍，未發生的就不會發生，已經發生的也會迅速平息。而且，這位最初發心的菩薩，有時即使生於極惡趣的那落迦（Naraka，地獄）中，也能很快從那落迦趣中解脫出來，承受較小的苦受，產生極大的厭離心，對在那裡受苦的眾生生起大悲心。這一切都是因為獲得了無惱害的福報。最初
【English Translation】 English version: This fruit is the result of Bodhi (Enlightenment). Therefore, it is even more superior to all the virtuous dharmas encompassed by Śrāvakas (Hearers, those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own without a teacher). How much more so than all the virtuous dharmas encompassed by all other sentient beings? Therefore, the virtuous dharmas encompassed by a Bodhisattva (one who aspires to become a Buddha) are superior to all other encompassed virtuous dharmas in both cause and effect. A Bodhisattva who has initially generated a firm aspiration has roughly two kinds of benefits from this aspiration. First, having initially generated the Bodhicitta (the mind of enlightenment), they immediately become an object of respect and a field of merit for sentient beings. All sentient beings should make offerings to them, and they also become the parents of all sentient beings. Second, having initially generated the Bodhicitta, they are immediately able to receive the blessing of non-harm. Because the Bodhisattva achieves such a blessing of non-harm, they obtain protection that is double that of a Cakravartin (Wheel-Turning King, an ideal ruler who governs the world). Because they obtain such protection, whether sleeping, awake, or confused, all goblins, Yakṣas (a type of spirit), local deities, humans, non-humans, etc., cannot disturb or harm them. Moreover, when this Bodhisattva is reborn in other lives, due to the support of this blessing, they have little or no illness and are not afflicted by long-term serious illnesses. They can vigorously perform beneficial deeds for sentient beings with body, speech, and mind, and constantly proclaim the true Dharma to sentient beings. Their body does not feel fatigue, their mind does not forget, and their heart does not suffer. When the Bodhisattva's nature resides in their gotra (lineage, a family or group with certain potential), all coarse and heavy qualities naturally become weak. Once they have generated the Bodhicitta, all coarse and heavy qualities become even lighter, including the coarseness of body and the coarseness of mind. If other sentient beings use ineffective mantras and clear mantras to quell epidemics and disasters, the Bodhisattva's use of them can make them effective, let alone those that are already effective. They achieve increased gentleness and forbearance, able to endure the harm of others without harming others. Seeing others harming each other, they generate deep compassion. All the secondary afflictions such as anger, resentment, jealousy, and deceit are subdued, their power weakened, or even if they temporarily arise, they are quickly eliminated. Wherever they reside, in whatever country or city, all terrors, conflicts, famines, faults, illnesses and disasters caused by non-humans that have not yet arisen will not arise, and those that have arisen will quickly be extinguished. Moreover, this Bodhisattva who has initially generated the Bodhicitta, even if they are born in the extremely evil realm of Naraka (hell), can quickly be liberated from that Naraka realm, experience small suffering, and generate great renunciation, and they will generate great compassion for the sentient beings suffering there. All of this is because they have received the blessing of non-harm. Initially.
發心堅固菩薩。由能攝受無惱害福。便得領受如是等類眾多勝利。
本地分中菩薩地第十五初持瑜伽處自他利品第三之一
如是菩薩既發心已。云何修行諸菩薩行。略說菩薩若所學處若如是學若能修學。如是一切總攝為一名菩薩行。
是諸菩薩於何處學。謂七處學。云何七處。嗢拖南曰。
自他利實義 威力熟有情 成熟自佛法 第七菩提處
一自利處。二利他處。三真實義處。四威力處。五成熟有情處。六成熟自佛法處。七無上正等菩提處。
云何自利利他處。謂自利利他略有十種。一純自利利他。二共自利利他。三利益種類自利利他。四安樂種類自利利他。五因攝自利利他。六果攝自利利他。七此世自利利他。八他世自利利他。九畢竟自利利他。十不畢竟自利利他。
云何菩薩純共自利利他。謂諸菩薩于純自利利他。應知應斷違越不順菩薩儀。故於其所餘應勤修學不越隨順菩薩儀。故此中菩薩于純自利應知應斷者。謂為己樂求財受用。或為吝法于佛菩薩所說教法追訪受持。或為生天受天快樂受持禁戒。發勤精進修習定慧。或求世間有染果報。為世財食恭敬供養諸佛制多。或貪利養。為利養故自說種種無有義利不實功德。誑惑於他招集利養。或欲貪他作己僮僕為驅
【現代漢語翻譯】 現代漢語譯本：發心堅固的菩薩，由於能夠攝受沒有惱害的福德，便能夠領受像這樣眾多的勝利。
《本地分》中《菩薩地》第十五，《初持瑜伽處自他利品》第三之一
像這樣，菩薩既然已經發起了菩提心，那麼應該如何修行各種菩薩行呢？簡略地說，菩薩所應學習之處，以及如何學習，以及能夠修學，像這樣的一切總括起來，就叫做菩薩行。
這些菩薩在哪些方面學習呢？在七個方面學習。哪七個方面呢？用一首偈頌概括：
『自他利實義，威力熟有情，成熟自佛法，第七菩提處。』
一、自利處。二、利他處。三、真實義處。四、威力處。五、成熟有情處。六、成熟自佛法處。七、無上正等菩提處。
什麼是自利利他處呢？所謂自利利他，大致有十種。一、純自利利他。二、共自利利他。三、利益種類自利利他。四、安樂種類自利利他。五、因攝自利利他。六、果攝自利利他。七、此世自利利他。八、他世自利利他。九、畢竟自利利他。十、不畢竟自利利他。
什麼是菩薩純粹的、共同的自利利他呢？ 菩薩對於純粹的自利利他，應當知道哪些是違背、不順應菩薩儀軌的，應當斷除；對於其餘的，應當勤奮修學，不違越、隨順菩薩儀軌。這裡面，菩薩對於純粹的自利，應當知道哪些、應當斷除哪些呢？ 就是爲了自己的快樂而追求財富並受用，或者爲了吝惜佛法而不去追訪、受持佛菩薩所說的教法，或者爲了生天、享受天上的快樂而受持禁戒，發奮精進地修習禪定和智慧，或者爲了追求世間有染污的果報，爲了世間的財物、食物而恭敬供養諸佛的制多（舍利塔），或者貪圖利養，爲了利養的緣故，自己宣說種種沒有意義、不真實的功德，欺騙迷惑他人，招攬聚集利養，或者想要貪圖他人，使之成為自己的奴僕來驅使。
【English Translation】 English version: A Bodhisattva whose aspiration is firm, by being able to gather the merit of non-harming, is able to receive such numerous victories.
From the Bodhisattva Grounds in the Local Section, the Fifteenth, the Third of the First Yoga Practice Place, the Section on Benefiting Self and Others, Part One.
Thus, once a Bodhisattva has generated the mind of enlightenment (Bodhicitta), how should they practice the various Bodhisattva practices? Briefly, what a Bodhisattva should learn, how to learn it, and how to practice it—all of this is collectively called Bodhisattva practice.
Where do these Bodhisattvas learn? They learn in seven places. What are the seven places? The summary is as follows:
'Self-benefit, other-benefit, true meaning, power, maturing sentient beings, maturing one's own Buddha-dharma, the seventh, the place of Bodhi.'
- The place of self-benefit. 2. The place of other-benefit. 3. The place of true meaning. 4. The place of power. 5. The place of maturing sentient beings. 6. The place of maturing one's own Buddha-dharma. 7. The place of unsurpassed, perfect, and complete enlightenment (Anuttara-samyak-sambodhi).
What are the places of self-benefit and other-benefit? Self-benefit and other-benefit are roughly of ten types. 1. Pure self-benefit and other-benefit. 2. Shared self-benefit and other-benefit. 3. Self-benefit and other-benefit of the nature of benefit. 4. Self-benefit and other-benefit of the nature of happiness. 5. Self-benefit and other-benefit included in the cause. 6. Self-benefit and other-benefit included in the result. 7. Self-benefit and other-benefit in this life. 8. Self-benefit and other-benefit in the next life. 9. Ultimately self-benefit and other-benefit. 10. Not ultimately self-benefit and other-benefit.
What is the pure, shared self-benefit and other-benefit of a Bodhisattva? Regarding pure self-benefit and other-benefit, Bodhisattvas should know what violates and does not accord with the Bodhisattva's conduct, and should abandon it. Regarding the rest, they should diligently practice, not transgressing or according with the Bodhisattva's conduct. Here, what should a Bodhisattva know and abandon regarding pure self-benefit? It is seeking wealth and enjoying it for one's own pleasure, or being stingy with the Dharma and not seeking out and upholding the teachings spoken by the Buddhas and Bodhisattvas, or upholding precepts, diligently practicing meditation and wisdom in order to be born in the heavens and enjoy heavenly pleasures, or seeking worldly, defiled results, or respectfully making offerings to the stupas (Caitas) of the Buddhas for worldly wealth and food, or being greedy for gain, and for the sake of gain, proclaiming various meaningless and untrue merits, deceiving and confusing others, attracting and gathering gain, or desiring to covet others, making them one's own servants to drive.
使故。非法攝眾不如正法。矯設方便拔濟有情。令於他所免為僮僕。還自攝受為己僮僕。拔濟有情令脫繫縛。還自拘執成己事業。拔濟有情令於他所解脫種種治罰怖畏。還自攝伏令懼於己。若諸菩薩耽著諸定現法樂住。棄捨思惟利眾生事。當知此等名純自利。菩薩於是純自利行。應知應斷。若諸菩薩或悲為首。或為迴向無上菩提及為生天。於一切時修施忍等。當知是名自利共他。又除如前所說諸相。其餘一切與彼相違所有自利諸菩薩行。當知皆名自利共他。菩薩於此應勤修學。此中菩薩于純利他應知應斷者。謂以邪見修行施等。以無因見及無果見毀犯尸羅。遠離正行為他說法。若諸菩薩于諸靜慮善巧迴轉。已超下地而更攝受下地白法。謂彼已能安住靜慮。由悲願力舍諸靜慮。隨其所樂還生欲界。又諸菩薩已得自在。於十方界種種變化。作諸眾生種種義利。又諸牟尼自事已辦。依止如來力無畏等所有一切不共佛法。遍於十方無量眾生。能作無量大利益事。當知此等名純利他。如是所說純利他行。菩薩於前所說二種應知應斷。于余所說純利他行多應修學。又除如前所說諸相。其餘一切與彼相違所有利他諸菩薩行。當知皆名利他共自。菩薩於此應勤修學。
云何菩薩利益種類自利利他。略說應知有五種相。一無罪相。
【現代漢語翻譯】 現代漢語譯本：因此，不如法的攝受大眾不如以正法攝受。虛假設立方便來救拔有情眾生，使他們從他人處免於為奴僕，卻又自己攝受他們成為自己的奴僕。救拔有情眾生使他們脫離束縛，卻又自己拘禁他們來成就自己的事業。救拔有情眾生使他們從他人處解脫種種懲罰和怖畏，卻又自己攝伏他們使他們懼怕自己。如果諸位菩薩貪戀于各種禪定所帶來的現世安樂，而放棄思考利益眾生的事情，應當知道這些人名為純粹的自利。菩薩對於這種純粹的自利行為，應當知道並且斷除。 如果諸位菩薩或者以慈悲為首要，或者爲了迴向無上菩提以及爲了往生天界，在一切時修習佈施、忍辱等，應當知道這名為自利兼利他。又除去如前所說的各種情況，其餘一切與那些情況相反的所有自利的菩薩行，應當知道都名為自利兼利他。菩薩對於這些應當勤奮修學。 這其中，菩薩對於純粹的利他，應當知道並且斷除的是：以邪見修行佈施等，以無因見和無果見毀犯戒律，遠離正行而為他人說法。如果諸位菩薩對於各種靜慮（dhyāna，禪定）善於迴轉，已經超越下地而又攝受下地的清凈之法，也就是說，他們已經能夠安住于靜慮，由於慈悲和願力的緣故，捨棄各種靜慮，隨著他們所喜愛的，還生於欲界。又諸位菩薩已經得到自在，在十方世界種種變化，為各種眾生做種種利益的事情。又諸位牟尼（muni，聖人）自己該做的事情已經辦完，依靠如來的十力（daśabala，ten powers of a Buddha）、四無畏（catu vaiśāradyāni，four kinds of fearlessness of a Buddha）等所有一切不共佛法（āvenika-dharma，unique qualities of a Buddha），遍於十方無量眾生，能夠做無量大利益的事情。應當知道這些名為純粹的利他。像這樣所說的純粹的利他行為，菩薩對於前面所說的兩種應當知道並且斷除，對於其餘所說的純粹的利他行為，多數應當修學。又除去如前所說的各種情況，其餘一切與那些情況相反的所有利他的菩薩行，應當知道都名為利他兼自利。菩薩對於這些應當勤奮修學。 菩薩利益的種類，自利利他，簡略地說應當知道有五種情況：第一，沒有罪過。
【English Translation】 English version: Therefore, improperly gathering a following is not as good as gathering one with the proper Dharma. Falsely establishing expedient means to rescue sentient beings, freeing them from being servants to others, only to take them as one's own servants. Rescuing sentient beings from bondage, only to bind them to accomplish one's own affairs. Rescuing sentient beings from various punishments and fears from others, only to subdue them and make them fear oneself. If Bodhisattvas are attached to the pleasures of the present life in various samādhis (meditative states), abandoning the thought of benefiting sentient beings, know that these are called purely self-benefiting. Bodhisattvas should know and abandon such purely self-benefiting actions. If Bodhisattvas, either with compassion as the foremost, or for the sake of dedicating merit to unsurpassed Bodhi (enlightenment) and for rebirth in the heavens, constantly practice giving, patience, etc., know that this is called self-benefiting and benefiting others. Furthermore, excluding the various situations mentioned earlier, all other self-benefiting Bodhisattva practices that are contrary to those situations are known as self-benefiting and benefiting others. Bodhisattvas should diligently study these. Among these, what Bodhisattvas should know and abandon regarding purely benefiting others is: practicing giving, etc., with wrong views; violating precepts with the view of no cause and no effect; speaking Dharma to others while being far from right conduct. If Bodhisattvas are skilled in transforming various dhyānas (meditative states), having transcended the lower realms and yet embracing the pure Dharma of the lower realms, that is, they are already able to abide in dhyāna, but due to compassion and vows, they abandon various dhyānas and, according to their liking, are reborn in the desire realm. Furthermore, Bodhisattvas have already attained freedom, transforming in various ways in the ten directions, doing various beneficial things for various sentient beings. Furthermore, Munis (sages) have completed their own tasks, relying on the ten powers (daśabala, ten powers of a Buddha) of the Tathāgata (Buddha), the four fearlessnesses (catu vaiśāradyāni, four kinds of fearlessness of a Buddha), and all the unique qualities of a Buddha (āvenika-dharma, unique qualities of a Buddha), throughout the ten directions for countless sentient beings, able to do countless great beneficial things. Know that these are called purely benefiting others. Regarding such purely benefiting others actions, Bodhisattvas should know and abandon the two types mentioned earlier, and should mostly study the remaining purely benefiting others actions. Furthermore, excluding the various situations mentioned earlier, all other Bodhisattva practices of benefiting others that are contrary to those situations are known as benefiting others and benefiting oneself. Bodhisattvas should diligently study these. The types of benefits that Bodhisattvas provide, self-benefiting and benefiting others, should be known in brief as having five aspects: First, the aspect of being without fault.
二攝受相。三此世相。四他世相。五寂滅相。若諸菩薩所有自能若少若多攝受善法增長善法。或復令他若少若多攝受善法增長善法。勸勉調伏安置建立。是名菩薩利益種類自利利他無有罪相。若諸菩薩能引所有若自若他無染污樂。或眾具樂或住定樂。是名菩薩利益種類自利利他能攝受相。若諸菩薩自利利他。或有此世能為利益非於他世。或有他世能為利益非於此世。或有此世及於他世俱為利益。或有此世及於他世俱非利益。如是四種自利利他。於四法受隨其次第如應。當知云何名為四種法受。或有法受現在受樂於當來世受苦異熟。或有法受現在受苦於當來世受樂異熟。或有法受現在受樂於當來世受樂異熟。或有法受現在受苦於當來世受苦異熟。此四廣辯如經應知。是名菩薩利益種類自利利他此他世相。若諸菩薩所有涅槃。及得涅槃世出世間涅槃分法。是名菩薩利益種類自利利他寂滅略相。當知此相望餘一切無上最勝。
云何菩薩安樂種類自利利他。略說應知五樂所攝。何等五樂。一者因樂。二者受樂。三者苦對治樂。四者受斷樂。五者無惱害樂。言因樂者。謂二樂品諸根境界。若此為因順樂受觸。若諸所有現法當來可愛果業。如是一切總攝為一名為因樂。除此更無若過若增。言受樂者。謂待苦息。由前所說因樂
【現代漢語翻譯】 現代漢語譯本 二、攝受相：菩薩如果自己能夠或多或少地攝受善法，增長善法；或者勸勉、調伏、安置、建立他人或多或少地攝受善法，增長善法，這叫做菩薩利益眾生，自利利他，沒有罪過之相。 三、此世相：菩薩如果能夠引導自己或他人獲得沒有染污的快樂，無論是資具之樂，還是住禪定之樂，這叫做菩薩利益眾生，自利利他，能夠攝受快樂之相。 四、他世相：菩薩自利利他，有的只在此世能帶來利益，而不能在來世帶來利益；有的只在來世能帶來利益，而不能在此世帶來利益；有的在此世和來世都能帶來利益；有的在此世和來世都不能帶來利益。這四種自利利他的情況，對應於四種法受，應當按照次序如實瞭解。什麼是四種法受呢？有的是現在享受快樂，但在未來世要承受痛苦的果報；有的是現在承受痛苦，但在未來世要享受快樂的果報；有的是現在享受快樂，在未來世也享受快樂的果報；有的是現在承受痛苦，在未來世也承受痛苦的果報。這四種法受的詳細解釋，應當按照經典中所說的那樣去了解。這叫做菩薩利益眾生，自利利他，關於來世的相。 五、寂滅相：菩薩所證得的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），以及獲得涅槃的世間和出世間的涅槃之法，這叫做菩薩利益眾生，自利利他，寂滅的簡略之相。應當知道，這個相相對於其他一切都是無上最殊勝的。
什麼是菩薩安樂的種類，自利利他呢？簡略地說，應當知道包含在五種快樂之中。什麼是五種快樂呢？一是因樂，二是受樂，三是苦對治樂，四是受斷樂，五是無惱害樂。 所謂因樂，是指兩種快樂的品類，即諸根和境界。如果這些是順應快樂感受的觸的因，以及所有現世和未來世可愛的果報之業，那麼所有這些都被總攝為一，稱為因樂。除了這些之外，沒有更多或更少的了。 所謂受樂，是指等待痛苦止息。由前面所說的因樂。
【English Translation】 English version Two, the aspect of reception: If Bodhisattvas can, whether little or much, receive good dharmas and increase good dharmas themselves; or if they exhort, tame, settle, and establish others to receive good dharmas and increase good dharmas, whether little or much, this is called Bodhisattvas benefiting beings, benefiting themselves and others, without any sinful aspects. Three, the aspect of this life: If Bodhisattvas can lead themselves or others to obtain undefiled joy, whether it be the joy of possessions or the joy of dwelling in samadhi, this is called Bodhisattvas benefiting beings, benefiting themselves and others, the aspect of being able to receive joy. Four, the aspect of the other life: Bodhisattvas benefit themselves and others; some can bring benefit in this life but not in the next life; some can bring benefit in the next life but not in this life; some can bring benefit in both this life and the next life; some can bring no benefit in either this life or the next life. These four kinds of benefiting oneself and others correspond to the four kinds of feelings, and should be understood in order as they are. What are the four kinds of feelings? Some feelings are that one enjoys happiness in the present but will experience painful retribution in the future; some feelings are that one experiences suffering in the present but will enjoy happy retribution in the future; some feelings are that one enjoys happiness in the present and will also enjoy happy retribution in the future; some feelings are that one experiences suffering in the present and will also experience painful retribution in the future. The detailed explanation of these four feelings should be understood as explained in the sutras. This is called Bodhisattvas benefiting beings, benefiting themselves and others, the aspect of the other life. Five, the aspect of quiescence: The Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) attained by Bodhisattvas, and the worldly and supramundane dharmas of Nirvana that are obtained, this is called Bodhisattvas benefiting beings, benefiting themselves and others, the brief aspect of quiescence. It should be known that this aspect is unsurpassed and most excellent compared to all others.
What are the kinds of joy of Bodhisattvas, benefiting themselves and others? Briefly speaking, it should be known that they are encompassed by five joys. What are the five joys? First is the joy of cause, second is the joy of feeling, third is the joy of counteracting suffering, fourth is the joy of cessation of feeling, and fifth is the joy of non-harm. The so-called joy of cause refers to the two categories of joy, namely the sense organs and their objects. If these are the cause of contact that accords with pleasant feelings, and all the karmas of lovable fruits in the present and future lives, then all these are collectively called the joy of cause. Apart from these, there is neither more nor less. The so-called joy of feeling refers to waiting for the cessation of suffering. From the joy of cause mentioned earlier.
所攝三因緣故。有能攝益身心受生名為受樂。略說此樂復有二種。一者有漏。二者無漏。無漏樂者。學無學樂。有漏樂者。欲色無色三界系樂。又此一切三界系樂。隨其所應六處別故有其六種。謂眼觸所生乃至意觸所生。如是六種復攝為二。一者身樂。二者心樂。五識相應名為身樂。意識相應名為心樂。若對治樂者。謂因寒熱飢渴等事生起非一眾多品類種種苦受。由能對治息除寒熱飢渴等苦。即于如是苦息滅時生起樂覺。是則名為苦對治樂。滅想受定名受斷樂。無惱害樂應知略說復有四種。一出離樂。二遠離樂。三寂靜樂。四三菩提樂。正信舍家趣于非家。解脫煩籠居家迫迮種種大苦。名出離樂斷除諸欲惡不善法。證初靜慮離生喜樂。名遠離樂。第二靜慮已上諸定尋伺止息。名寂靜樂。一切煩惱畢竟離系。于所知事如實等覺。此樂名為三菩提樂。此中因樂是樂因故說名為樂。非自性故。此中受樂樂自性故說名為樂。非樂因故。苦對治樂息眾苦故遣眾苦故說名為樂。非樂因故。非自性故。其受斷樂非樂因故非自性故。亦非息遣種種苦故。說名為樂。然依勝義。諸所有受皆悉是苦。住滅定時此勝義苦暫時寂靜。故名為樂。無惱害樂所攝最後三菩提樂。由當來世此勝義苦永寂滅故。于現法中附在所依諸煩惱品一切粗重永寂滅
【現代漢語翻譯】 現代漢語譯本 所攝的三種因緣的緣故，有能夠攝取利益身心的感受產生，這叫做樂受（受樂）。簡略地說，這種樂受又分為兩種：一種是有漏的，一種是無漏的。無漏的樂是學習者（學）和無須再學習者（無學）所體驗的快樂。有漏的樂是欲界、色界、無色界這三界所繫縛的快樂。 此外，這三界所繫縛的一切快樂，根據其所對應的六處（六根）的不同，可以分為六種，即眼觸所生的樂，乃至意觸所生的樂。這六種樂又可以歸納為兩種：一種是身樂，一種是心樂。與前五識相應的稱為身樂，與意識相應的稱為心樂。 如果說是對治樂，那就是因為寒冷、暑熱、飢餓、乾渴等事而生起各種各樣、多種多樣的痛苦感受。通過對治，平息消除寒冷、暑熱、飢餓、乾渴等痛苦，就在這些痛苦息滅的時候，產生快樂的感覺，這就叫做苦對治樂。 滅盡想受的禪定叫做受斷樂。無惱害樂，應該知道，簡略地說有四種：一是出離樂，二是遠離樂，三是寂靜樂，四是三菩提樂（正等覺悟的快樂）。 以正確的信仰捨棄家庭，走向非家庭的生活，從煩惱的牢籠中解脫出來，因為居家生活充滿壓迫和種種巨大的痛苦，這叫做離家之樂（出離樂）。斷除各種慾望和罪惡的不善之法，證得初禪，產生脫離欲界的喜樂，這叫做遠離樂。 從第二禪開始，各種禪定中的尋伺止息，這叫做寂靜樂。一切煩惱徹底解脫繫縛，對於所知的事物如實地完全覺悟，這種快樂叫做三菩提樂。 這裡，因樂（樂因）是因為它是快樂的原因，所以被稱為樂，但它本身不是樂的自性。 這裡，受樂（樂受）是因為它是快樂的自性，所以被稱為樂，但它不是快樂的原因。 苦對治樂是因為它能平息眾多的痛苦，遣除眾多的痛苦，所以被稱為樂，但它不是快樂的原因，也不是樂的自性。 受斷樂既不是快樂的原因，也不是快樂的自性，也不是爲了平息遣除各種痛苦，所以被稱為樂。然而，依據勝義諦（究竟真理），所有的感受都是痛苦。當安住在滅盡定的時候，這種勝義諦的痛苦暫時寂靜，所以被稱為樂。 無惱害樂所包含的最後一種三菩提樂，是因為在未來世，這種勝義諦的痛苦將永遠寂滅。所以在現世，依附在所依（身心）上的各種煩惱品類的一切粗重（沉重負擔）都永遠寂滅。
【English Translation】 English version Due to the three conditions that are gathered, there arises a feeling that can gather and benefit the body and mind, which is called the feeling of pleasure (Sukha-vedana). Briefly speaking, this feeling of pleasure is further divided into two types: one is with outflows (Sāsrava), and the other is without outflows (Anāsrava). The pleasure without outflows is the pleasure experienced by learners (Śaikṣa) and those who no longer need to learn (Aśaikṣa). The pleasure with outflows is the pleasure bound by the three realms of desire (Kāmadhātu), form (Rūpadhātu), and formlessness (Arūpadhātu). Furthermore, all the pleasures bound by these three realms can be divided into six types according to the six sense bases (Ṣaḍāyatana) to which they correspond, namely the pleasure arising from eye contact, and so on, up to the pleasure arising from mind contact. These six types can be further summarized into two: one is bodily pleasure (Kāyika sukha), and the other is mental pleasure (Caitasika sukha). That which corresponds to the five consciousnesses is called bodily pleasure, and that which corresponds to the mind consciousness is called mental pleasure. If we speak of the pleasure of counteraction, it is that due to things such as cold, heat, hunger, and thirst, various kinds and many types of painful feelings arise. By counteracting and pacifying the suffering of cold, heat, hunger, and thirst, when these sufferings cease, a feeling of pleasure arises, which is called the pleasure of counteracting suffering. The samādhi of cessation of perception and feeling is called the pleasure of cessation of feeling (Saṃjñā-vedayitanirodha-sukha). The pleasure of non-harming, it should be known, can be briefly said to be of four types: one is the pleasure of renunciation (Niḥsaraṇa-sukha), the second is the pleasure of seclusion (Viveka-sukha), the third is the pleasure of tranquility (Upaśama-sukha), and the fourth is the pleasure of complete enlightenment (Samyak-saṃbodhi-sukha). With correct faith, abandoning the household and going forth into the homeless life, being liberated from the cage of afflictions, because household life is full of oppression and various great sufferings, this is called the pleasure of leaving home (Niḥsaraṇa-sukha). Cutting off various desires and evil unwholesome dharmas, attaining the first dhyana (Prathama-dhyāna), producing the joy and pleasure born of detachment, this is called the pleasure of seclusion (Viveka-sukha). From the second dhyana (Dvitīya-dhyāna) onwards, the investigation and analysis (Vitarka-vicāra) in the various samādhis cease, this is called the pleasure of tranquility (Upaśama-sukha). All afflictions are completely liberated from bondage, and one fully awakens to things as they truly are, this pleasure is called the pleasure of complete enlightenment (Samyak-saṃbodhi-sukha). Here, the pleasure of cause (Hetu-sukha) is called pleasure because it is the cause of pleasure, but it is not the nature of pleasure itself. Here, the pleasure of feeling (Vedanā-sukha) is called pleasure because it is the nature of pleasure, but it is not the cause of pleasure. The pleasure of counteracting suffering is called pleasure because it can pacify many sufferings and dispel many sufferings, but it is not the cause of pleasure, nor is it the nature of pleasure. The pleasure of cessation of feeling is called pleasure because it is neither the cause of pleasure, nor the nature of pleasure, nor is it for pacifying and dispelling various sufferings. However, according to the ultimate truth (Paramārtha-satya), all feelings are suffering. When abiding in the samādhi of cessation, this ultimate truth of suffering is temporarily tranquil, so it is called pleasure. The last type of complete enlightenment pleasure (Samyak-saṃbodhi-sukha) included in the pleasure of non-harming is because in the future, this ultimate truth of suffering will be permanently extinguished. Therefore, in the present life, all the coarse burdens (Ādāna) of the various categories of afflictions attached to the support (body and mind) are permanently extinguished.
故。說名為樂。諸餘所有無惱害樂。于最後樂能隨順故。是彼分故。能引彼故。當知亦名無惱害樂。
此中菩薩念與眾生有利益品所有安樂。終不念與無利益品所有安樂。菩薩於此無利益品所有安樂。以無倒慧如實了知。勸諸眾生令悉舍離。隨力所能方便削奪。若苦所隨有利益事。眾生於此雖無樂欲。菩薩依止善權方便。設兼憂苦應授與之。若樂所隨無利益事。眾生於此雖有樂欲。菩薩依止善權方便。設兼喜樂應削奪之。何以故。當知如是善權方便。與兼憂苦有利益事。奪兼喜樂無利益事。令彼眾生決定於后得安樂故。是故菩薩于諸眾生若樂利益。當知義意即樂安樂。于諸眾生若與利益。當知義意即與安樂。所以者何。利益如因安樂如果。是故當知于諸眾生若與利益必與安樂。當知所有現法當來可愛果業所攝因樂苦對治樂。及受斷樂無惱害樂。菩薩於此不應思量。于諸眾生一向授與。以能饒益及無罪故。于彼受樂及根塵觸所攝因樂。若能生染若性是染。有罪無益非所宜者。于諸眾生不應授與。若不生染若性非染。無罪有益是所宜者。于諸眾生即應授與。菩薩於此隨自力能。亦應如是修行受學。當知是名菩薩利益安樂種類自利利他。除此無有若過若增。
瑜伽師地論卷第三十五 大正藏第 30 冊 No
【現代漢語翻譯】 現代漢語譯本 因此，（這種）被稱作快樂。所有其他的沒有惱害的快樂，因為它們能夠隨順最後的快樂，是那（最後快樂）的一部分，能夠引導到那（最後快樂），應當知道也被稱為沒有惱害的快樂。
這裡，菩薩只考慮與眾生有利益的事情所帶來的安樂，絕不考慮與無利益的事情所帶來的安樂。菩薩對於這無利益的事情所帶來的安樂，以無顛倒的智慧如實地瞭解，勸導所有眾生全部捨棄，並儘自己的能力方便地削減剝奪。如果伴隨著痛苦但有利益的事情，眾生對此即使沒有快樂的意願，菩薩也應依止善巧方便，即使兼有憂愁痛苦也應當給予他們。如果伴隨著快樂但無利益的事情，眾生對此即使有快樂的意願，菩薩也應依止善巧方便，即使兼有喜悅快樂也應當削減剝奪。為什麼呢？應當知道像這樣善巧方便，給予伴隨憂愁痛苦但有利益的事情，剝奪伴隨喜悅快樂但無利益的事情，能使那些眾生最終一定獲得安樂。因此，菩薩對於眾生，如果快樂是有利益的，應當知道其意義在於快樂安樂；對於眾生，如果給予利益，應當知道其意義在於給予安樂。為什麼呢？利益如原因，安樂如結果。因此應當知道，對於眾生，如果給予利益，必定給予安樂。應當知道所有現世和未來世可愛的果報所包含的因樂、苦的對治樂，以及受盡苦難后的快樂、沒有惱害的快樂，菩薩對此不應思量，應當一概給予眾生，因為它能帶來饒益且沒有罪過。對於那些感受快樂以及根塵接觸所包含的因樂，如果能產生染污或者其性質就是染污，有罪過且沒有利益，不適宜的，不應當給予眾生。如果不產生染污或者其性質不是染污，沒有罪過且有利益，是適宜的，就應當給予眾生。菩薩對此應當隨自己的能力，也應當像這樣修行受學。應當知道這被稱為菩薩利益安樂的種類，既能自利又能利他。除此之外，沒有比這更好或更多的了。
《瑜伽師地論》卷第三十五 大正藏第 30 冊 No
【English Translation】 English version Therefore, it is said to be joy. All other joys without affliction, because they can accord with the final joy, are a part of that (final joy), and can lead to that (final joy), should also be known as joy without affliction.
Here, a Bodhisattva only considers the joy that comes from things that are beneficial to sentient beings, and never considers the joy that comes from things that are not beneficial. Regarding the joy that comes from these non-beneficial things, the Bodhisattva understands them truthfully with non-inverted wisdom, advises all sentient beings to abandon them completely, and reduces and deprives them as much as possible with skillful means. If something beneficial is accompanied by suffering, even if sentient beings have no desire for joy in it, the Bodhisattva should rely on skillful means and give it to them, even if it involves sorrow and suffering. If something non-beneficial is accompanied by joy, even if sentient beings have a desire for joy in it, the Bodhisattva should rely on skillful means and deprive them of it, even if it involves delight and joy. Why? It should be known that such skillful means, giving beneficial things accompanied by sorrow and suffering, and depriving non-beneficial things accompanied by delight and joy, will definitely enable those sentient beings to obtain joy in the future. Therefore, for a Bodhisattva, if joy is beneficial to sentient beings, it should be known that its meaning lies in joyful happiness; if giving benefit to sentient beings, it should be known that its meaning lies in giving happiness. Why? Benefit is like the cause, and happiness is like the result. Therefore, it should be known that if benefit is given to sentient beings, happiness will definitely be given. It should be known that all present and future adorable karmic results, including the joy of causes, the joy of counteracting suffering, the joy of cessation after suffering, and the joy without affliction, the Bodhisattva should not consider this, but should give them all to sentient beings, because it can bring benefit and is without fault. Regarding those feelings of joy and the joy of causes contained in the contact of the senses and objects, if they can generate defilement or if their nature is defilement, are sinful and without benefit, and are not suitable, they should not be given to sentient beings. If they do not generate defilement or if their nature is not defilement, are without sin and are beneficial, and are suitable, they should be given to sentient beings. The Bodhisattva should, according to their ability, also practice and learn in this way. It should be known that this is called the Bodhisattva's kind of benefiting joy, which benefits both oneself and others. Apart from this, there is nothing better or more.
《Yogacarabhumi-sastra》 Volume Thirty-Five Taisho Tripitaka Volume 30 No.
. 1579 瑜伽師地論
瑜伽師地論卷第三十六
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處自他利品第三之餘
云何菩薩因攝果攝自利利他。略說應知三因三果。何等為三。一者異熟因異熟果。二者福因福果。三者智因智果。云何異熟。謂略有八。一者壽量具足。二者形色具足。三者族姓具足。四者自在具足。五者信言具足。六者大勢具足。七者人性具足。八者大力具足。若諸菩薩長壽久住。是名菩薩壽量具足。形色端嚴眾所樂見顏容殊妙。是名菩薩形色具足。生豪貴家。是名菩薩族姓具足。得大財位有大朋翼具大僚屬。是名菩薩自在具足。眾所信奉斷訟取則。不行諂誑偽斗秤等。所受寄物終不差違。于諸有情言無虛妄。以是緣故凡有所說無不信受。是名菩薩信言具足。有大名稱流聞世間。所謂具足勇健精進剛毅敏捷。審悉善戒。種種伎藝工巧業處展轉妙解出過餘人。由此因緣世所珍敬。為諸大眾供養恭敬尊重讚歎。是名菩薩大勢具足。具丈夫分成就男根。是名菩薩人性具足。為性少疾或全無病有大堪能。是名菩薩大力具足。云何異熟因。謂諸菩薩于諸眾生不加傷害。遠離一切傷害意樂。是名菩薩壽量具足因。惠施光明鮮凈衣物。是名菩薩形色具足因。于
【現代漢語翻譯】 現代漢語譯本 瑜伽師地論卷第三十六 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處自他利品第三之餘 云何菩薩因攝果攝自利利他。略說應知三因三果。何等為三。一者異熟因異熟果。二者福因福果。三者智因智果。云何異熟。謂略有八。一者壽量具足。二者形色具足。三者族姓具足。四者自在具足。五者信言具足。六者大勢具足。七者人性具足。八者大力具足。若諸菩薩長壽久住。是名菩薩壽量具足。形色端嚴眾所樂見顏容殊妙。是名菩薩形色具足。生豪貴家。是名菩薩族姓具足。得大財位有大朋翼具大僚屬。是名菩薩自在具足。眾所信奉斷訟取則。不行諂誑偽斗秤等。所受寄物終不差違。于諸有情言無虛妄。以是緣故凡有所說無不信受。是名菩薩信言具足。有大名稱流聞世間。所謂具足勇健精進剛毅敏捷。審悉善戒。種種伎藝工巧業處展轉妙解出過餘人。由此因緣世所珍敬。為諸大眾供養恭敬尊重讚歎。是名菩薩大勢具足。具丈夫分成就男根。是名菩薩人性具足。為性少疾或全無病有大堪能。是名菩薩大力具足。云何異熟因。謂諸菩薩于諸眾生不加傷害。遠離一切傷害意樂。是名菩薩壽量具足因。惠施光明鮮凈衣物。是名菩薩形色具足因。 于
【English Translation】 English version Yoga-bhumi-sastra (瑜伽師地論) Volume 36 Said by Bodhisattva Maitreya (彌勒菩薩) Translated under imperial order by Tripitaka Master Xuanzang (玄奘), in the Bodhisattva-bhumi (菩薩地) section of the Local Division, the fifteenth initial Yoga practice place, the remainder of the third chapter on self-benefit and benefiting others. How does a Bodhisattva gather (攝) self-benefit and benefit to others through causes and effects? Briefly speaking, it should be known that there are three causes and three effects. What are the three? First, the cause of Vipaka (異熟) and the effect of Vipaka. Second, the cause of merit (福) and the effect of merit. Third, the cause of wisdom (智) and the effect of wisdom. What is Vipaka? Briefly, there are eight. First, having a complete lifespan (壽量具足). Second, having complete physical appearance (形色具足). Third, having complete lineage (族姓具足). Fourth, having complete freedom (自在具足). Fifth, having complete trustworthy speech (信言具足). Sixth, having complete great influence (大勢具足). Seventh, having complete human nature (人性具足). Eighth, having complete great strength (大力具足). If Bodhisattvas live long, it is called a Bodhisattva having a complete lifespan. Having a dignified and beautiful appearance, being pleasing to see, and having a particularly wonderful countenance, is called a Bodhisattva having a complete physical appearance. Being born into a wealthy and noble family is called a Bodhisattva having a complete lineage. Obtaining great wealth and position, having great friends and wings, and having great subordinates, is called a Bodhisattva having complete freedom. Being trusted and revered by the people, being taken as a standard for resolving disputes, not engaging in flattery, deception, false measures, etc., never deviating from entrusted objects, and having no falsehood in speech towards sentient beings; because of this, whatever is said is invariably believed and accepted. This is called a Bodhisattva having complete trustworthy speech. Having a great reputation that spreads throughout the world, namely, being complete with courage, vigor, diligence, fortitude, and quickness; thoroughly understanding good precepts; having various skills, arts, and crafts; and having excellent and surpassing understanding beyond others. Because of this cause, being cherished and respected by the world, and being offered, respected, honored, and praised by the great assembly. This is called a Bodhisattva having complete great influence. Possessing the characteristics of a man and having complete male faculties is called a Bodhisattva having complete human nature. Being naturally free from illness or having very few illnesses, and having great capability, is called a Bodhisattva having complete great strength. What is the cause of Vipaka? It means that Bodhisattvas do not harm sentient beings and stay away from all intentions of harming. This is called the cause of a Bodhisattva having a complete lifespan. Generously giving bright and clean clothes is called the cause of a Bodhisattva having a complete physical appearance. At
諸眾生舍離憍慢。是名菩薩族姓具足因。于資生具有所匱乏遊行乞丐諸眾生所。隨欲惠施。是名菩薩自在具足因。所言誠諦亦不好習乖離粗獷不相應語。是名菩薩信言具足因。攝持當來種種功德。于自身中發弘誓願。供養三寶及諸尊長。是名菩薩大勢具足因。樂丈夫體厭婦女身深見過患。由二因緣施他人性。一者女人樂女身者。勸令厭離解脫女身。二者丈夫將失男根。方便護攝令不失壞。及說正法令得男身。是名菩薩人性具足因。于諸眾生以身供事。隨其所作如法事業皆往營助。如己力能以其正法不以卒暴。用能增長身心勢力餅飯糜等種種飲食。施諸眾生。是名菩薩大力具足因。當知前說八種異熟。以此所說八種為因。又此諸因略由三緣而得增長。能感圓滿增上廣大異熟令起。何等三緣。一心清凈。二加行清凈。三田清凈。若於無上正等菩提清凈意樂。用彼善根決定迴向。猛利意樂純厚廣大凈信修行。見同法者深生歡喜。日夜剎那于多隨法隨尋隨伺。名心清凈。即于其中長時數習。無間所作常委所作。他於此善若未受行讚美令受。若已受行讚美令喜。即于如是所有善根安處建立。名加行清凈。當知略說能正發起如是加行。及正安住此加行果。名田清凈。云何異熟果。謂諸菩薩壽量具足故。能于長時修習善品。依自他利
【現代漢語翻譯】 現代漢語譯本 諸位眾生捨棄驕傲自滿，這稱為菩薩族姓圓滿具足的因。對於生活所需有所缺乏的眾生，以及乞丐，隨他們的意願佈施，這稱為菩薩自在圓滿具足的因。所說的話誠實可信，也不喜歡學習乖戾、粗魯、不合情理的話語，這稱為菩薩信語圓滿具足的因。攝取和保持未來種種功德，在自身中發起弘大的誓願，供養三寶以及各位尊長，這稱為菩薩大勢力圓滿具足的因。喜愛男子之身，厭惡女子之身，深刻見到女子之身的過患。通過兩種因緣施予他人男性的身體：第一，對於喜愛女身的女人，勸導她們厭離並解脫女身；第二，對於將要失去男根的男子，用方便法保護和攝持，使他們不失去男根，並且宣說正法，使他們獲得男身。這稱為菩薩人性圓滿具足的因。對於各位眾生，以自身供養服侍，隨順他們所做的如法事業，都前往幫助。儘自己的能力，用正法而不用粗暴的方式，用能夠增長身心勢力的餅、飯、粥等各種飲食，佈施給各位眾生。這稱為菩薩大力圓滿具足的因。應當知道前面所說的八種異熟果報，是以這裡所說的八種原因為因。而且這些原因，大略由於三種因緣而得以增長，能夠感得圓滿、增上、廣大的異熟果報生起。哪三種因緣呢？一心清凈，二加行清凈，三田清凈。如果對於無上正等菩提有清凈的意樂，用那些善根決定迴向，以猛利的意樂、純厚廣大的凈信修行，見到修習相同法門的人深生歡喜，日夜剎那之間，對於許多隨法、隨尋、隨伺的內容進行思索，這稱為心清凈。就在其中長時間多次修習，沒有間斷地進行，經常委任自己去做的，如果其他人對於此善行還沒有接受修行，就讚美並引導他們接受；如果已經接受修行，就讚美使他們歡喜。就在這樣所有的善根上安住和建立，這稱為加行清凈。應當知道，簡略地說，能夠正確發起這樣的加行，以及正確安住於此加行的果報，這稱為田清凈。什麼是異熟果呢？就是各位菩薩的壽命圓滿具足，因此能夠在長時間內修習善法，依靠自利和他利。
【English Translation】 English version When all beings abandon pride and arrogance, this is called the cause for a Bodhisattva's lineage to be fully complete. To beings who lack the necessities of life, and to beggars, giving according to their desires, this is called the cause for a Bodhisattva's freedom to be fully complete. Speaking truthfully and not liking to learn discordant, coarse, and inappropriate words, this is called the cause for a Bodhisattva's trustworthy speech to be fully complete. Gathering and maintaining various merits in the future, making great vows within oneself, offering to the Three Jewels (Buddha, Dharma, Sangha) and all venerable elders, this is called the cause for a Bodhisattva's great power to be fully complete. Loving the male body, disliking the female body, and deeply seeing the faults of the female body, through two causes giving others a male body: first, for women who love the female body, advising them to renounce and be liberated from the female body; second, for men who are about to lose their male organ, using skillful means to protect and maintain it so they do not lose it, and proclaiming the correct Dharma so they may obtain a male body. This is called the cause for a Bodhisattva's human nature to be fully complete. To all beings, serving with one's own body, assisting in their lawful activities according to what they do. To the best of one's ability, using the correct Dharma and not being violent, using cakes, rice, porridge, and various foods that can increase the strength of body and mind, giving to all beings. This is called the cause for a Bodhisattva's great strength to be fully complete. It should be known that the eight kinds of Vipaka (result of karma) mentioned earlier are caused by the eight kinds of causes mentioned here. Moreover, these causes are generally increased by three conditions, which can cause the arising of complete, superior, and vast Vipaka. What are the three conditions? One, purity of mind; two, purity of effort; three, purity of the field. If one has pure intention for Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment), dedicating those roots of virtue with determination, practicing with intense intention, pure and vast faith, and rejoicing deeply upon seeing those who practice the same Dharma, contemplating many aspects of the Dharma day and night, this is called purity of mind. Then, practicing within it for a long time and repeatedly, doing it without interruption, and constantly committing oneself to doing it, if others have not yet accepted and practiced this good deed, praising and guiding them to accept it; if they have already accepted and practiced it, praising them to make them happy. Dwelling and establishing oneself in all such roots of virtue, this is called purity of effort. It should be known that, briefly speaking, being able to correctly initiate such effort, and correctly abide in the result of this effort, this is called purity of the field. What is the Vipaka fruit? It is that the lifespan of all Bodhisattvas is fully complete, so they can cultivate good qualities for a long time, relying on benefiting themselves and others.
積集增長無量善根。是名菩薩壽量具足果。若諸菩薩形色具足故。大眾愛樂。眾愛樂故咸共歸仰。如是形色可愛樂故。一切大眾咸歸仰。故凡所發言無不聽用。是名菩薩形色具足果。若諸菩薩族姓具足故。大眾尊敬供養稱讚。眾所尊敬供養稱讚故。于彼彼事勸諸眾生。精勤修學無不敬用速疾修行無違無犯。是名菩薩族姓具足果。若諸菩薩自在具足故。能以佈施攝諸眾生速令成熟。是名菩薩自在具足果。若諸菩薩信言具足故。能以愛語利行同事。攝諸眾生速令成熟。是名菩薩信言具足果。若諸菩薩大勢具足故。于諸眾生種種事業。皆能營助施布恩德。由此恩德感眾生心。彼知恩故咸來歸仰。所出言教速疾隨轉恭敬信用。是名菩薩大勢具足果。若諸菩薩人性具足故成就男根。堪為一切勝功德器。能於一切所作事業。思擇一切所知境界。都無所畏無礙而行。一切有情於一切時。皆來臻赴同共集會。屏處露處言論同止受用飲食皆無嫌礙。是名菩薩人性具足果。若諸菩薩大力具足故。于能引攝善法加行及能饒益有情加行。皆無厭倦。勇猛精進堅固精進速證通慧。是名菩薩大力具足果。若諸菩薩成就如是八種異熟。具八種果。能善饒益一切有情。隨順生起一切佛法。菩薩安住異熟果中。于諸有情種種眾多利益事業自有力能。及善安
處所化有情。彼于自事隨順而作。如是乃名隨其所欲所作成辦。若諸菩薩自有力能。不善安處所化有情。彼于自事不隨順作。如是於他所作利益。不名熾盛不名隨順。由是因緣不名能作他利益事。若諸菩薩自無力能。而善安處所化有情。彼于自事隨順而作。如是於他所作利益。不名熾盛不名隨順。由是因緣不名能作他利益事。是故菩薩要具二事。方于有情所作利益。名為熾盛名為隨順。由是因緣乃名能作他利益事。如是菩薩住異熟果。自能成熟一切佛法。亦能令他於三乘道隨其所應速得成熟。又能令自速證無上正等菩提。亦能令他已成熟者速得解脫。由諸菩薩安住八種異熟果中。能使有情利益安樂。是故一切有情所處空無義利無始生死。菩薩處之能令不空有大義利。
云何為福。云何為智。謂略說福即是三種波羅蜜多。一施波羅蜜多。二戒波羅蜜多。三忍波羅蜜多。智唯一種波羅蜜多。謂慧波羅蜜多。精進靜慮波羅蜜多應知通二分。一者福分。二者智分。若依精進修行佈施。受護凈戒。及修慈等四種無量。如是等類所有精進名為福分。若依精進習聞思修所成三慧。修蘊善巧修界善巧。修處善巧修緣起善巧。修處非處善巧。修能觀察。苦為真苦集為真集。滅為真滅道為真道。及於一切善不善法有罪無罪。若劣若勝
。若黑若白。並廣分別緣生法中。皆能如實思擇觀察。如是等類所有精進名為智分。若依靜慮修習慈等四種無量。如是等類所有靜慮名為福分。若依靜慮能修如前精進中說蘊善巧等。如是等類所有靜慮名為智分。如是福智略有六種。一一分別應知無量。云何福因。云何智因。略說應知福因智因總有三種。一者于福于智慧得能住能增長欲。二者于福于智善能隨順無違背緣。三者于福于智先已串習。此中隨順無違背緣者。謂顛倒緣不現在前不會遇性。不顛倒緣正現在前正會遇性。若遇惡友倒說福智。或倒作意顛倒而取。名顛倒緣現前會遇。與此相違所有白品當知名為不顛倒緣現前會遇。若於福智慧得能住。及能增長勤修習障遠離不起。當知是名無違背緣。若諸菩薩於此三種福智因中。隨有所闕當知不能生福生智。云何福果。云何智果。謂諸菩薩依止福故雖復長時流轉生死。不為極苦之所損惱。又隨所欲能攝眾生為作義利。依止智故所攝受福是正非邪。又能起作種種無量善巧事業。乃至究竟當證無上正等菩提。如是略說福果智果。如其所應當知四種品類差別復有無量。
應知此中若異熟體。若異熟因。若異熟果。如是一切皆依于福從福所生。福復依智從智所起。是故二種于證無上正等菩提雖俱是勝。而於其中福為最勝
【現代漢語翻譯】 現代漢語譯本：無論是黑色還是白色（善與不善），並且廣泛地分別緣起法（pratītyasamutpāda-dharma）中的道理，都能如實地思擇觀察。像這些型別的精進，稱為智分。如果依靠靜慮（dhyāna）修習慈（maitrī）等四種無量心（apramāṇa），像這些型別的靜慮，稱為福分。如果依靠靜慮能夠修習如前面精進中所說的蘊善巧（skandha-kauśalya）等，像這些型別的靜慮，稱為智分。像這樣，福和智略有六種，一一分別應當知道是無量的。 什麼是福的因？什麼是智的因？簡略地說，應當知道福因和智因總共有三種：第一，對於福和智，能夠得到、能夠安住、能夠增長的意欲（chanda）。第二，對於福和智，善於隨順而不違背的因緣。第三，對於福和智，先前已經串習（abhyāsa）。這裡所說的隨順而不違背的因緣，是指顛倒的因緣不出現在面前，不會遭遇；不顛倒的因緣，正確地出現在面前，正確地遭遇。如果遇到惡友，顛倒地說福和智，或者顛倒地作意（manasikāra），顛倒地取捨，這叫做顛倒的因緣現前遭遇。與此相反的所有清凈的品類，應當知道是不顛倒的因緣現前遭遇。如果對於福和智，能夠得到、能夠安住，以及能夠增長，勤奮修習障礙遠離不起，應當知道這叫做沒有違背的因緣。如果諸位菩薩對於這三種福智的因中，隨便缺少哪一種，應當知道不能生福生智。 什麼是福的果？什麼是智的果？所說的諸位菩薩，依靠福的緣故，即使長時間地流轉生死，也不會被極大的痛苦所損害惱亂。並且能夠隨自己的意願，攝受眾生，為他們做有意義的利益。依靠智的緣故，所攝受的福是正的而不是邪的。又能夠發起和作出種種無量的善巧事業，乃至最終證得無上正等菩提（anuttarā-samyak-saṃbodhi）。像這樣簡略地說福的果和智的果，按照它們各自的情況，應當知道四種品類的差別，並且還有無量。 應當知道這裡面，無論是異熟體（vipāka-kāya），無論是異熟因（vipāka-hetu），無論是異熟果（vipāka-phala），像這樣的一切都依靠于福，從福所生。福又依靠智，從智所起。因此，福和智這兩種，對於證得無上正等菩提，雖然都是殊勝的，但是在這其中，福是最殊勝的。
【English Translation】 English version: Whether black or white (good or bad), and extensively distinguishing the principles within the law of dependent origination (pratītyasamutpāda-dharma), one can truly contemplate and observe. Such types of diligence are called the 'wisdom division'. If one cultivates the four immeasurables (apramāṇa) such as loving-kindness (maitrī) based on meditative concentration (dhyāna), such types of meditative concentration are called the 'merit division'. If one can cultivate the skillful means regarding the aggregates (skandha-kauśalya) and so on, as mentioned earlier in the context of diligence, based on meditative concentration, such types of meditative concentration are called the 'wisdom division'. Thus, merit and wisdom are roughly of six types, and it should be known that each one is immeasurable. What is the cause of merit? What is the cause of wisdom? Briefly speaking, it should be known that there are three types of causes for merit and wisdom in total: First, the desire (chanda) to obtain, abide in, and increase merit and wisdom. Second, the conditions that are conducive to merit and wisdom, without being contradictory. Third, the prior habituation (abhyāsa) with merit and wisdom. Here, 'conditions that are conducive without being contradictory' refers to the non-occurrence and non-encounter of inverted conditions; the correct occurrence and correct encounter of non-inverted conditions. If one encounters bad friends who speak perversely about merit and wisdom, or if one engages in perverse attention (manasikāra) and takes things in a distorted way, this is called the encounter of inverted conditions. All pure qualities that are contrary to this should be known as the encounter of non-inverted conditions. If one can obtain, abide in, and increase merit and wisdom, and diligently cultivate the absence of arising obstacles, it should be known that this is called the absence of contradictory conditions. If any Bodhisattvas lack any of these three causes of merit and wisdom, it should be known that they cannot generate merit or wisdom. What is the result of merit? What is the result of wisdom? It is said that Bodhisattvas, relying on merit, even if they transmigrate through samsara for a long time, will not be harmed or afflicted by extreme suffering. Moreover, they can gather beings according to their wishes and benefit them. Relying on wisdom, the merit they gather is correct and not perverse. Furthermore, they can initiate and accomplish various immeasurable skillful activities, until they ultimately attain unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi). Thus, briefly speaking about the results of merit and wisdom, according to their respective situations, one should know the differences in the four categories, and there are also immeasurable others. It should be known that in this context, whether it is the ripened body (vipāka-kāya), the cause of ripening (vipāka-hetu), or the result of ripening (vipāka-phala), all of these rely on merit and arise from merit. Merit, in turn, relies on wisdom and arises from wisdom. Therefore, although both merit and wisdom are excellent for attaining unsurpassed perfect enlightenment, merit is the most excellent among them.
智為無上。若諸菩薩于福于智隨闕一種。決定不能證於無上正等菩提。是名菩薩因攝果攝自利利他。
云何菩薩現法后法自利利他。謂諸菩薩以如正理工巧業處士夫作用。積集財物。即于如是所集財物知量受用。又先所造可愛果業異熟果熟。于現法中受用彼果。又諸菩薩于諸靜慮善迴轉者。為欲獲得現法樂住。于現法中依此靜慮。不為成立利他事故依此靜慮。又諸如來現法涅槃所有世間。及出世間一切能得現法涅槃諸有為法。是名菩薩現法自利。如諸菩薩現法自利。如是菩薩所化有情。由此獲得現法利益。當知即是現法利他。若於欲界能獲他世財寶具足自體具足。及能當生靜慮無色。若生靜慮及無色中。能獲他世財寶具足自體具足。若現法中與憂苦俱數數思擇修習善因。是名菩薩修習后法自利利他。若諸菩薩于現法中與喜樂俱修習當來財寶具足自體具足所有善因。及非退分靜慮無色一切等至。是名菩薩現法后法自利利他。
云何畢竟及不畢竟自利利他。謂于欲界財寶具足自體具足。若因若果。及諸異生世間清凈若因若果。是不畢竟自利利他。若諸煩惱一切永斷。若諸所有八支聖道。若此為依獲得一切世間善法。是名畢竟自利利他。由三因緣應知畢竟及不畢竟。一由自性故。二由退不退故。三由受用果有盡
【現代漢語翻譯】 現代漢語譯本：智慧是至高無上的。如果各位菩薩在福德和智慧中缺少任何一種，就絕對不能證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這叫做菩薩的因行包含果行，包含自利利他。
什麼是菩薩的現法后法自利利他呢？就是說，各位菩薩像精通工藝的工匠一樣，積聚財物。然後對於所積聚的財物，知道適量地受用。又因為先前所造的可愛果報的成熟，在現世中受用這些果報。還有，各位菩薩對於各種禪定能夠很好地運用，爲了獲得現世的安樂，在現世中依靠這些禪定。不爲了成就利益他人的事情而依靠這些禪定。還有，諸如來（Tathagata）的現法涅槃（Nirvana）所包含的世間和出世間一切能夠獲得現法涅槃的有為法，這叫做菩薩的現法自利。就像各位菩薩的現法自利一樣，各位菩薩所教化的有情眾生，由此獲得現世的利益，應當知道這就是現法利他。如果在欲界能夠獲得來世的財寶具足、自身具足，以及能夠將來生到禪定和無色界。如果生到禪定和無色界中，能夠獲得來世的財寶具足、自身具足。如果在現世中與憂愁痛苦相伴，常常思索修習善因，這叫做菩薩修習后法的自利利他。如果各位菩薩在現世中與喜悅快樂相伴，修習將來財寶具足、自身具足的所有善因，以及不退轉的禪定和無色界的一切等至（Samapatti，等持），這叫做菩薩的現法后法自利利他。
什麼是畢竟和不畢竟的自利利他呢？就是在欲界的財寶具足、自身具足，無論是因還是果。以及各種異生（Prthagjana，凡夫）的世間清凈，無論是因還是果，這都是不畢竟的自利利他。如果各種煩惱全部永遠斷除，如果各種所有的八支聖道（Arya-ashtanga-marga，八正道），如果依靠這些能夠獲得一切世間善法，這叫做畢竟的自利利他。應當通過三種因緣知道什麼是畢竟和不畢竟。一是由於自性的緣故。二是由於退轉和不退轉的緣故。三是由於受用果報有窮盡的緣故。
【English Translation】 English version: Wisdom is supreme. If any of the Bodhisattvas lacks either merit or wisdom, they will definitely not attain Anuttara-samyak-sambodhi (無上正等菩提, unsurpassed, complete and perfect enlightenment). This is called the Bodhisattva's causal practice encompassing the resultant practice, encompassing self-benefit and benefiting others.
What is the Bodhisattva's self-benefit and benefiting others in the present and future lives? It means that the Bodhisattvas, like skilled artisans, accumulate wealth. Then, regarding the accumulated wealth, they know how to use it appropriately. Also, because the maturation of the previously created lovely karmic results, they enjoy these results in the present life. Furthermore, the Bodhisattvas who are skilled in the various meditative absorptions (Dhyana), in order to obtain the happiness of the present life, rely on these meditative absorptions in the present life. They do not rely on these meditative absorptions for the sake of accomplishing the benefit of others. Moreover, all the conditioned phenomena, both worldly and transcendental, contained in the Tathagata's (如來, Thus Come One) present Nirvana (涅槃, liberation), which can attain present Nirvana, are called the Bodhisattva's self-benefit in the present life. Just as the Bodhisattva's self-benefit in the present life, the sentient beings transformed by the Bodhisattvas, thereby obtain the benefits of the present life, it should be known that this is benefiting others in the present life. If in the desire realm one can obtain wealth and complete self in the next life, and be able to be born in the meditative and formless realms in the future. If born in the meditative and formless realms, one can obtain wealth and complete self in the next life. If in the present life, accompanied by sorrow and suffering, one frequently contemplates and cultivates good causes, this is called the Bodhisattva cultivating self-benefit and benefiting others in the future life. If the Bodhisattvas in the present life, accompanied by joy and happiness, cultivate all the good causes for future wealth and complete self, as well as all the non-regressing meditative and formless realms' Samapatti (等至, attainment), this is called the Bodhisattva's self-benefit and benefiting others in the present and future lives.
What is ultimately and not ultimately self-benefit and benefiting others? It is the wealth and complete self in the desire realm, whether it is the cause or the result. And the worldly purity of various Prthagjana (異生, ordinary beings), whether it is the cause or the result, this is not ultimately self-benefit and benefiting others. If all the afflictions are completely and permanently severed, if all the Noble Eightfold Path (Arya-ashtanga-marga, 八支聖道), if relying on these one can obtain all the worldly good dharmas, this is called ultimately self-benefit and benefiting others. It should be known through three causes what is ultimately and not ultimately. First, due to the nature itself. Second, due to regression and non-regression. Third, due to the exhaustion of enjoying the resultant rewards.
無盡故。由自性故者。究竟涅槃名為畢竟。一切有為名不畢竟。由退不退及受用果有盡無盡故者。八支聖道無有退故。及受用果無有盡故。名為畢竟。其餘一切善有漏法。由有退故。及受用果有終盡故。名不畢竟。
如是菩薩十種自利利他。若略若廣。菩薩隨力隨能當勤修學。除此無有若過若增。過去未來所有一切已學當學自利利他。亦皆唯有如此十種自利利他。除此無有若過若增。
本地分中菩薩地第十五初持瑜伽處真實義品第四
云何真實義。謂略有二種。一者依如所有性諸法真實性。二者依盡所有性諸法一切性。如是諸法真實性一切性。應知總名真實義。此真實義品類差別復有四種。一者世間極成真實。二者道理極成真實。三者煩惱障凈智所行真實。四者所知障凈智所行真實。
云何世間極成真實。謂一切世間于彼彼事隨順假立。世俗串習悟入覺慧所見同性。謂地唯是地非是火等。如地如是。水火風。色聲香味觸。飲食衣乘。諸莊嚴具。資產什物。涂香華鬘歌舞伎樂種種光明。男女承事。田園邸店宅舍等事當知亦爾。苦唯是苦非是樂等。樂唯是樂非是苦等。以要言之。此即如此非不如此。是即如是非不如是。決定勝解所行境事。一切世間從其本際展轉傳來。想自分別共所成立。不由思
【現代漢語翻譯】 現代漢語譯本： 無盡的緣故。由於自性的緣故，究竟涅槃（Nirvana，指解脫輪迴的境界）被稱為畢竟（指最終的、徹底的）。一切有為法（指由因緣和合而成的、會變化的法）被稱為不畢竟（指不最終的、不徹底的）。由於退與不退以及受用果報有盡與無盡的緣故，八支聖道（指達到涅槃的八種正確途徑）沒有退失的緣故，以及受用果報沒有窮盡的緣故，被稱為畢竟。其餘一切有漏洞的善法（指帶有煩惱和執著的善行），由於有退失的緣故，以及受用果報有終結的緣故，被稱為不畢竟。
像這樣，菩薩（Bodhisattva，指發願普度眾生的修行者）有十種自利利他的行為，無論是簡略還是詳細。菩薩應根據自己的能力和條件，努力修學。除了這些，沒有比這更好或更多的了。過去、未來所有已經學習和將要學習的自利利他，也都是這十種自利利他，除了這些，沒有比這更好或更多的了。
《本地分》中《菩薩地》第十五《初持瑜伽處真實義品》第四
什麼是真實義？簡略地說有兩種：一是依如所有性（指事物本來的樣子）的諸法真實性，二是依盡所有性（指事物的所有方面）的諸法一切性。像這樣，諸法的真實性和一切性，應當知道總名為真實義。這真實義的品類差別又有四種：一是世間極成真實（指世俗公認的真理），二是道理極成真實（指通過邏輯推理得出的真理），三是煩惱障凈智所行真實（指通過斷除煩惱障所獲得的智慧所認識的真理），四是所知障凈智所行真實（指通過斷除所知障所獲得的智慧所認識的真理）。
什麼是世間極成真實？是指一切世間對於種種事物，隨順假立（指約定俗成的設定），世俗串習（指長期的習慣）悟入的覺慧所見到的共同性質。例如，地只是地，不是火等。像地一樣，水、火、風、色、聲、香、味、觸、飲食、衣乘、各種莊嚴具、資產什物、涂香、花鬘、歌舞伎樂、種種光明、男女承事、田園、邸店、宅舍等事，應當知道也是如此。苦只是苦，不是樂等。樂只是樂，不是苦等。總而言之，這就是如此，不是不如此；是就是是，不是不是。這是由決定性的勝解（指堅定的理解）所行境的事物。一切世間從其本初以來，輾轉相傳，由想自分別（指自己的想法和分別）共同成立，不是通過思考
【English Translation】 English version: It is endless because of its own nature. Ultimate Nirvana (Nirvana, referring to the state of liberation from reincarnation) is called 'absolutely final' because of its own nature. All conditioned dharmas (referring to dharmas that are formed by the combination of causes and conditions and are subject to change) are called 'not absolutely final'. Because of the possibility of regression or non-regression, and the exhaustion or inexhaustibility of the fruits of enjoyment, the Eightfold Noble Path (referring to the eight correct paths to reach Nirvana) is called 'absolutely final' because there is no regression and the fruits of enjoyment are inexhaustible. All other wholesome but defiled dharmas (referring to good deeds with afflictions and attachments) are called 'not absolutely final' because there is the possibility of regression and the fruits of enjoyment have an end.
Thus, a Bodhisattva (Bodhisattva, referring to a practitioner who vows to liberate all sentient beings) has ten kinds of self-benefiting and other-benefiting actions, whether brief or detailed. The Bodhisattva should diligently study and practice according to their ability and conditions. Apart from these, there is nothing better or more. All self-benefiting and other-benefiting actions that have been learned and will be learned in the past and future are also these ten kinds of self-benefiting and other-benefiting actions. Apart from these, there is nothing better or more.
Chapter Four, 'The Meaning of Reality' in the 'Initial Yoga Practice Section' of the Fifteenth 'Bodhisattva Grounds' in the 'Local Division'
What is the meaning of reality? Briefly, there are two kinds: first, the reality of dharmas based on suchness (referring to the original state of things); second, the all-encompassing nature of dharmas based on the totality of their aspects. Thus, the reality and all-encompassing nature of dharmas should be known as the general meaning of reality. The categories of this meaning of reality are further divided into four types: first, worldly conventional reality (referring to truths commonly accepted in the world); second, logical conventional reality (referring to truths derived through logical reasoning); third, reality experienced by the wisdom that purifies the afflictive obscurations; and fourth, reality experienced by the wisdom that purifies the cognitive obscurations.
What is worldly conventional reality? It refers to the common nature seen by the wisdom of enlightenment, which is entered into through worldly habits and conventional designations that all beings conventionally establish for various things. For example, earth is only earth and not fire, etc. Just like earth, water, fire, wind, form, sound, smell, taste, touch, food, clothing, vehicles, various ornaments, assets and goods, scented ointment, flower garlands, singing, dancing, music, various lights, male and female services, fields, estates, shops, houses, and other things should also be known as such. Suffering is only suffering and not happiness, etc. Happiness is only happiness and not suffering, etc. In short, this is so and not otherwise; it is so and not not so. It is the object of affairs that is acted upon by decisive understanding (referring to firm understanding). All beings, from their origin, have transmitted it from generation to generation, and it is jointly established by their own thoughts and discriminations (referring to one's own thoughts and distinctions), not through thinking.
惟籌量觀察然後方取。是名世間極成真實。
云何道理極成真實。謂諸智者有道理義。諸聰睿者諸黠慧者。能尋思者能伺察者。住尋伺地者具自辯才者。居異生位者隨觀察行者。依止現比及至教量極善思擇決定智所行所知事。由證成道理所建立所施設義。是名道理極成真實。
云何煩惱障凈智所行真實。謂一切聲聞獨覺。若無漏智。若能引無漏智。若無漏后得世間智所行境界。是名煩惱障凈智所行真實。由緣此為境。從煩惱障智得清凈。于當來世無障礙住。是故說名煩惱障凈智所行真實。此復云何。謂四聖諦。一苦聖諦。二集聖諦。三滅聖諦。四道聖諦。即于如是四聖諦義。極善思擇證入現觀。入現觀已如實智生。此諦現觀。聲聞獨覺能觀唯有諸蘊可得。除諸蘊外我不可得。數習緣生諸行生滅相應慧故。數習異蘊補特伽羅無性見故。發生如是聖諦現觀。
云何所知障凈智所行真實。謂于所知能礙智故名所知障。從所知障得解脫智所行境界。當知是名所知障凈智所行真實。此復云何。謂諸菩薩諸佛世尊入法無我。入已善凈於一切法離言自性假說自性。平等平等無分別智所行境界。如是境界為最第一真如無上所知邊際。齊此一切正法思擇皆悉退還不能越度。
又安立此真實義相。當知即是無二所
【現代漢語翻譯】 現代漢語譯本：只有經過衡量和觀察之後才能接受。這被稱為世間極成真實（lokasaṃvṛtisatya，世俗諦）。
什麼叫做道理極成真實（yuktisiddhasatya，勝義諦）？ 也就是那些有道理意義的智者，那些聰慧的人，那些有智慧的人，那些能夠尋思的人，那些能夠伺察的人，那些安住于尋伺之地的人，那些具有自我辯才的人，那些處於異生位（指凡夫位）的人，那些隨觀察而行的人，依靠現量（pratyakṣa，現證）、比量（anumāna，比度）以及至教量（āptāgama，聖言量），極其善巧地思擇，以決定的智慧所行、所知之事。由能夠證實道理所建立、所施設的意義，這被稱為道理極成真實。
什麼叫做煩惱障凈智所行真實（kleśāvaraṇaviśuddhajñānagocarasatya，煩惱障清凈智所行真實）？ 也就是一切聲聞（śrāvaka，聽聞佛法而修行的弟子）、獨覺（pratyekabuddha，不依師而自悟的修行者），無論是無漏智（anāsravajñāna，沒有煩惱的智慧），還是能夠引生無漏智的智慧，還是無漏后得世間智（anāsṛṣṭapṛṣṭhalabdhajñāna，證得無漏智后獲得的世間智慧）所行境界。這被稱為煩惱障凈智所行真實。由於以這些為境界，從煩惱障智中獲得清凈，在未來世中沒有障礙地安住。因此，被稱為煩惱障凈智所行真實。這又是什麼呢？ 也就是四聖諦（catvāri āryasatyāni）：一、苦聖諦（duḥkhasatya，苦諦），二、集聖諦（samudayasatya，集諦），三、滅聖諦（nirodhasatya，滅諦），四、道聖諦（mārgasatya，道諦）。對於這四聖諦的意義，極其善巧地思擇，證入現觀（abhisamaya，現觀）。進入現觀之後，如實智（yathābhūtajñāna，如實智）產生。這種諦現觀，聲聞和獨覺能夠觀察到只有諸蘊（skandha，構成個體的五種要素，即色、受、想、行、識）可以獲得，除了諸蘊之外，『我』（ātman，神我）是不可得的。因為數數修習緣生（pratītyasamutpāda，緣起）諸行生滅相應的智慧，數數修習異蘊補特伽羅（pudgala，補特伽羅，指個體或人）無性見（nairātmyadarśana，無我見），從而發生這樣的聖諦現觀。
什麼叫做所知障凈智所行真實（jñeyāvaraṇaviśuddhajñānagocarasatya，所知障清凈智所行真實）？ 也就是對於所知（jñeya，所認識的對象）能夠障礙智慧，因此稱為所知障（jñeyāvaraṇa，所知障）。從所知障中獲得解脫的智慧所行境界，應當知道這被稱為所知障凈智所行真實。這又是什麼呢？ 也就是諸菩薩（bodhisattva，追求覺悟的修行者）、諸佛世尊（buddha，覺悟者）進入法無我（dharmanairātmya，諸法無我）。進入之後，善於清凈一切法，遠離言語自性（anabhilāpyasvabhāva，不可言說的自性），假說自性（prajñaptisvabhāva，假立的自性），平等平等無分別智（samacittatā，平等心）所行境界。這樣的境界是最第一的真如（tathatā，真如），無上的所知邊際（jñeyānta，所知的邊際）。到此為止，一切正法的思擇都全部退還，不能超越。
又安立這種真實義相，應當知道這就是無二（advaya，不二）。
【English Translation】 English version: Only after measuring and observing, then accept it. This is called conventional truth (lokasaṃvṛtisatya).
What is called ultimate truth (yuktisiddhasatya)? It refers to those wise individuals who possess reasoned meaning, those who are intelligent, those who are astute, those who are capable of contemplation, those who are capable of investigation, those who abide in the stage of contemplation and investigation, those who possess self-eloquence, those who reside in the position of ordinary beings (referring to the state of a common person), those who practice according to observation, relying on direct perception (pratyakṣa), inference (anumāna), and authoritative teachings (āptāgama), extremely skillfully contemplating, with decisive wisdom, the matters that are practiced and known. The meaning established and posited by the reasoning that can prove the truth is called ultimate truth.
What is called the truth realized by the wisdom purified from afflictive obscurations (kleśāvaraṇaviśuddhajñānagocarasatya)? It refers to all Śrāvakas (śrāvaka, disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (pratyekabuddha, practitioners who attain enlightenment on their own without a teacher), whether it is unconditioned wisdom (anāsravajñāna), or the wisdom that can lead to unconditioned wisdom, or the worldly wisdom attained after unconditioned wisdom (anāsṛṣṭapṛṣṭhalabdhajñāna). This is called the truth realized by the wisdom purified from afflictive obscurations. Because of taking these as objects, one obtains purity from the wisdom obscured by afflictions, and abides without obstruction in future lives. Therefore, it is called the truth realized by the wisdom purified from afflictive obscurations. What is this? It is the Four Noble Truths (catvāri āryasatyāni): first, the truth of suffering (duḥkhasatya), second, the truth of the origin of suffering (samudayasatya), third, the truth of the cessation of suffering (nirodhasatya), and fourth, the truth of the path to the cessation of suffering (mārgasatya). Regarding the meaning of these Four Noble Truths, extremely skillfully contemplating, one enters into direct realization (abhisamaya). After entering into direct realization, true knowledge (yathābhūtajñāna) arises. This direct realization of the truths, Śrāvakas and Pratyekabuddhas can observe that only the aggregates (skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) can be obtained; apart from the aggregates, the 『self』 (ātman) is unattainable. Because of repeatedly practicing the wisdom corresponding to the arising and ceasing of dependent origination (pratītyasamutpāda), repeatedly practicing the view of the selflessness (nairātmyadarśana) of the individual (pudgala) of different aggregates, such a direct realization of the noble truths arises.
What is called the truth realized by the wisdom purified from cognitive obscurations (jñeyāvaraṇaviśuddhajñānagocarasatya)? It refers to that which can obstruct wisdom regarding what is knowable (jñeya), therefore it is called cognitive obscuration (jñeyāvaraṇa). The realm of wisdom that is liberated from cognitive obscurations, it should be known that this is called the truth realized by the wisdom purified from cognitive obscurations. What is this? It refers to the Bodhisattvas (bodhisattva, practitioners who seek enlightenment), the Buddhas (buddha, enlightened beings), entering into the selflessness of phenomena (dharmanairātmya). After entering, they are skilled in purifying all phenomena, being apart from the inexpressible nature (anabhilāpyasvabhāva), the imputed nature (prajñaptisvabhāva), the realm of the wisdom of equanimity (samacittatā). Such a realm is the foremost Suchness (tathatā), the unsurpassed limit of what is knowable (jñeyānta). Up to this point, all contemplation of the correct Dharma completely retreats and cannot surpass it.
Furthermore, establishing this aspect of true meaning, it should be known that this is non-duality (advaya).
顯。所言二者。謂有非有。此中有者。謂所安立假說自性。即是世間長時所執。亦是世間一切分別戲論根本。或謂為色受想行識。或謂眼耳鼻舌身意。或復謂為地水火風。或謂色聲香味觸法。或謂為善不善無記。或謂生滅。或謂緣生。或謂過去未來現在。或謂有為或謂無為。或謂此世或謂他世。或謂日月。或復謂為所見所聞所覺所知。所求所得意隨尋伺。最後乃至或謂涅槃。如是等類是諸世間共了諸法假說自性。是名為有。言非有者。謂即諸色假說自性。乃至涅槃假說自性。無事無相假說所依。一切都無假立言說。依彼轉者皆無所有。是名非有。先所說有今說非有。有及非有二俱遠離法相所攝真實性事。是名無二。由無二故說名中道。遠離二邊亦名無上。佛世尊智於此真實已善清凈。諸菩薩智於此真實學道所顯。又即此慧是諸菩薩能得無上正等菩提廣大方便。何以故。以諸菩薩處於生死。彼彼生中修空勝解。善能成熟一切佛法及諸有情。又能如實了知生死。不于生死以無常等行深心厭離。若諸菩薩不能如實了知生死。則不能于貪瞋癡等一切煩惱深心棄捨。不能棄捨諸煩惱故。便雜染心受諸生死。由雜染心受生死故。不能成熟一切佛法及諸有情。若諸菩薩于其生死以無常等行深心厭離。是則速疾入般涅槃。彼若速疾入般
【現代漢語翻譯】 現代漢語譯本： 顯。所說的二者，是指『有』和『非有』。這裡所說的『有』，是指所安立的假說自性（conceptual nature），也就是世間長久以來所執著的，也是世間一切分別戲論的根本。或者認為是色（form）、受（sensation）、想（perception）、行（mental formations）、識（consciousness），或者認為是眼（eye）、耳（ear）、鼻（nose）、舌（tongue）、身（body）、意（mind），或者認為是地（earth）、水（water）、火（fire）、風（wind），或者認為是色（form）、聲（sound）、香（smell）、味（taste）、觸（touch）、法（mental objects），或者認為是善（wholesome）、不善（unwholesome）、無記（neutral），或者認為是生滅（arising and ceasing），或者認為是緣生（dependent origination），或者認為是過去（past）、未來（future）、現在（present），或者認為是有為（conditioned）或者認為是無為（unconditioned），或者認為是此世（this world）或者認為是他世（other world），或者認為是日月（sun and moon），或者認為是所見（seen）、所聞（heard）、所覺（sensed）、所知（known），所求（sought）、所得（obtained）、意隨尋伺（mentally followed and investigated）。最後乃至認為是涅槃（Nirvana）。像這些等等，是世間共同瞭解的諸法假說自性，這叫做『有』。 所說的『非有』，是指即諸色假說自性，乃至涅槃假說自性，無事無相假說所依，一切都無假立言說，依彼轉者皆無所有，這叫做『非有』。先前所說的『有』，現在所說的『非有』，『有』和『非有』二者都遠離的法相所攝真實性事，這叫做『無二』。由於『無二』的緣故，所以叫做中道（Middle Way），遠離二邊，也叫做無上（unsurpassed）。佛世尊的智慧，對於此真實已經善加清凈。諸菩薩的智慧，對於此真實是學道所顯現的。而且此慧是諸菩薩能夠獲得無上正等菩提（Anuttara-samyak-sambodhi，unexcelled complete enlightenment）的廣大方便。 為什麼呢？因為諸菩薩處於生死（samsara），在彼彼生中修習空性勝解（understanding of emptiness），善能成熟一切佛法（Buddha-dharma）及諸有情（sentient beings）。又能如實了知生死，不于生死以無常等行深心厭離。如果諸菩薩不能如實了知生死，就不能對於貪（greed）、瞋（hatred）、癡（delusion）等一切煩惱深心棄捨。不能棄捨諸煩惱的緣故，便以雜染心受諸生死。由於雜染心受生死的緣故，不能成熟一切佛法及諸有情。如果諸菩薩對於其生死以無常等行深心厭離，那麼就會快速進入般涅槃（Parinirvana）。他們如果快速進入般
【English Translation】 English version: Manifest. The two things mentioned refer to 'existence' and 'non-existence'. Here, 'existence' refers to the imputed nature (conceptual nature) that is established, which is what the world has long clung to and is the root of all discursive elaborations in the world. It is considered to be form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana); or it is considered to be eye (caksu), ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind (manas); or it is considered to be earth (prthivi), water (ap), fire (tejas), and wind (vayu); or it is considered to be form (rupa), sound (sabda), smell (gandha), taste (rasa), touch (sprasta), and mental objects (dharma); or it is considered to be wholesome (kusala), unwholesome (akusala), and neutral (avyakrta); or it is considered to be arising and ceasing (utpada-vyaya); or it is considered to be dependent origination (pratitya-samutpada); or it is considered to be past (atita), future (anagata), and present (vartamana); or it is considered to be conditioned (samskrta) or unconditioned (asamskrta); or it is considered to be this world (iha-loka) or the other world (para-loka); or it is considered to be the sun and moon (surya-candra); or it is considered to be what is seen (drsta), heard (sruta), sensed (muta), and known (jnata), sought (prarthita), obtained (prapta), mentally followed and investigated (vitarkita-vicarita). Finally, it is even considered to be Nirvana (Nirvana). Such things are the imputed nature of all phenomena commonly understood by the world, and this is called 'existence'. What is called 'non-existence' refers to the imputed nature of form, and so on, up to the imputed nature of Nirvana, the basis of imputation without substance or characteristics, where all verbal expressions are without any establishment, and all that depends on them is without any existence. This is called 'non-existence'. What was previously called 'existence' is now called 'non-existence'. The true nature of things, encompassed by the characteristics of phenomena, is the separation from both 'existence' and 'non-existence', and this is called 'non-duality'. Because of 'non-duality', it is called the Middle Way (Madhyama-pratipada), which is the separation from the two extremes, and it is also called unsurpassed (anuttara). The wisdom of the Buddha, the World Honored One, has thoroughly purified this truth. The wisdom of the Bodhisattvas is manifested through the path of learning this truth. Moreover, this wisdom is the vast means by which the Bodhisattvas can attain unexcelled complete enlightenment (Anuttara-samyak-sambodhi). Why? Because the Bodhisattvas, dwelling in samsara (samsara), cultivate the superior understanding of emptiness (sunyata) in each and every birth, and are able to fully mature all the Buddha-dharma (Buddha-dharma) and all sentient beings (sattva). They are also able to truly know samsara and do not deeply loathe samsara with thoughts of impermanence and so on. If the Bodhisattvas are unable to truly know samsara, then they will not be able to deeply abandon all afflictions such as greed (raga), hatred (dvesa), and delusion (moha). Because they cannot abandon the afflictions, they will experience samsara with a defiled mind. Because they experience samsara with a defiled mind, they will not be able to mature all the Buddha-dharma and all sentient beings. If the Bodhisattvas deeply loathe their samsara with thoughts of impermanence and so on, then they will quickly enter Parinirvana (Parinirvana). If they quickly enter Par
涅槃。尚不能成熟一切佛法及諸有情。況能證無上正等菩提。又諸菩薩由習如是空勝解故。則于涅槃不深怖畏。亦于涅槃不多愿樂。若諸菩薩深怖涅槃。即便於彼涅槃資糧不能圓滿。由於涅槃深怖畏故不見涅槃勝利功德。由不見故便於涅槃遠離一切清凈勝解。若諸菩薩于其涅槃多住愿樂。是則速疾入般涅槃。彼若速疾入般涅槃。則便不能成熟佛法及諸有情。
當知此中若不如實了知生死。即雜染心流轉生死。若於生死深心厭離。即便速疾入般涅槃。若於涅槃深心怖畏即于能證涅槃資糧不能圓滿。若於涅槃多住愿樂。即便速疾入般涅槃。是諸菩薩于證無上正等菩提無大方便。若能如實了知生死。即無染心流轉生死。若於生死不以無常等行深心厭離。即不速疾入般涅槃。若於涅槃不深怖畏。即能圓滿涅槃資糧。雖于涅槃見有微妙勝利功德。而不深愿速證涅槃。是諸菩薩于證無上正等菩提有大方便。是大方便依止最勝空性勝解。是故菩薩修習學道所攝最勝空性勝解。名為能證如來妙智廣大方便。
又諸菩薩由能深入法無我智。於一切法離言自性。如實知已達無少法及少品類可起分別。唯取其事唯取真如。不作是念。此是唯事是唯真如。但行於義。如是菩薩行勝義故。於一切法平等。平等以真如慧如實觀察。於一
【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana，寂滅）：如果（菩薩）還不能成熟一切佛法以及所有有情眾生，又怎麼能夠證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？而且，諸位菩薩由於習慣於這種空性的殊勝理解，因此對於涅槃不會感到深深的恐懼，也不會對涅槃抱有太多的願望和喜樂。如果諸位菩薩深深地恐懼涅槃，那麼他們就不能圓滿證得涅槃的資糧。由於對涅槃的深深恐懼，他們無法看到涅槃的殊勝利益和功德。由於看不到這些利益和功德，他們對於涅槃會遠離一切清凈的殊勝理解。如果諸位菩薩對於涅槃抱有太多的願望和喜樂，那麼他們就會迅速地進入般涅槃（Parinirvana，完全的寂滅）。如果他們迅速地進入般涅槃，那麼他們就不能成熟佛法以及所有有情眾生。
應當知道，如果不能如實地瞭解生死，就會以雜染的心在生死中流轉。如果對於生死產生深深的厭離，就會迅速地進入般涅槃。如果對於涅槃產生深深的恐懼，就不能圓滿證得涅槃的資糧。如果對於涅槃抱有太多的願望和喜樂，就會迅速地進入般涅槃。這樣的菩薩在證得無上正等菩提方面就沒有很大的方便。如果能夠如實地瞭解生死，就不會以染污的心在生死中流轉。如果對於生死不以無常等行產生深深的厭離，就不會迅速地進入般涅槃。如果對於涅槃不感到深深的恐懼，就能圓滿涅槃的資糧。即使對於涅槃看到有微妙的殊勝利益和功德，也不會深深地希望迅速證得涅槃。這樣的菩薩在證得無上正等菩提方面就有很大的方便。這種大的方便依賴於最殊勝的空性勝解。因此，菩薩修習學道所包含的最殊勝的空性勝解，被稱為能夠證得如來妙智的廣大方便。
而且，諸位菩薩由於能夠深入法無我智（Dharma-nairatmya-jnana，通達諸法無自性的智慧），對於一切法遠離言語的自性，如實地瞭解之後，通達沒有絲毫的法以及絲毫的品類可以產生分別。只是取其事，只是取其真如（Tathata，如實不虛的本性），不作這樣的念頭：『這是唯事，這是唯真如』。只是行於義。這樣的菩薩行於勝義，因此對於一切法平等，以真如慧如實地觀察。
【English Translation】 English version Nirvana: If (a Bodhisattva) is not yet able to mature all Buddha-dharmas and all sentient beings, how can they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Moreover, because Bodhisattvas are accustomed to this superior understanding of emptiness, they do not deeply fear Nirvana, nor do they have much desire or joy for Nirvana. If Bodhisattvas deeply fear Nirvana, then they cannot perfect the resources for attaining Nirvana. Because of their deep fear of Nirvana, they do not see the superior benefits and merits of Nirvana. Because they do not see these benefits and merits, they will be far from any pure and superior understanding of Nirvana. If Bodhisattvas have too much desire and joy for Nirvana, then they will quickly enter Parinirvana (Complete Nirvana). If they quickly enter Parinirvana, then they will not be able to mature the Buddha-dharma and all sentient beings.
It should be known that if one does not truly understand Samsara (cycle of birth and death), one will transmigrate in Samsara with a defiled mind. If one develops a deep aversion to Samsara, one will quickly enter Parinirvana. If one has a deep fear of Nirvana, one cannot perfect the resources for attaining Nirvana. If one has too much desire and joy for Nirvana, one will quickly enter Parinirvana. Such Bodhisattvas do not have great skillful means for attaining Anuttara-samyak-sambodhi. If one can truly understand Samsara, one will not transmigrate in Samsara with a defiled mind. If one does not develop a deep aversion to Samsara through impermanence and other practices, one will not quickly enter Parinirvana. If one does not deeply fear Nirvana, one can perfect the resources for Nirvana. Even if one sees the subtle superior benefits and merits in Nirvana, one will not deeply desire to quickly attain Nirvana. Such Bodhisattvas have great skillful means for attaining Anuttara-samyak-sambodhi. This great skillful means relies on the most superior understanding of emptiness. Therefore, the most superior understanding of emptiness contained in the Bodhisattva's practice of the path is called the vast skillful means that can attain the wonderful wisdom of the Tathagata (Thus Come One).
Moreover, because Bodhisattvas are able to deeply penetrate the wisdom of Dharma-nairatmya (wisdom of no-self of phenomena), having truly understood the self-nature of all dharmas as being beyond words, they realize that there is not the slightest dharma or category that can give rise to discrimination. They only take the event, only take the Tathata (suchness), and do not make such thoughts: 'This is only the event, this is only the Tathata.' They only act on the meaning. Such Bodhisattvas act on the ultimate meaning, therefore they are equal to all dharmas, and observe them truly with the wisdom of suchness.
切處具平等見具平等心得最勝舍。依止此舍于諸明處一切善巧勤修習時。雖復遭遇一切劬勞一切苦難。而不退轉。速疾能令身無勞倦。心無勞倦。于諸善巧速能成辦得大念力。不因善巧而自貢高。亦於他所無有秘吝。于諸善巧心無怯弱。有所堪能所行無礙。具足堅固甲冑加行。是諸菩薩于生死中如如流轉遭大苦難。如是如是于其無上正等菩提堪能增長。如如獲得尊貴殊勝。如是如是于諸有情憍慢漸減。如如證得智慧殊勝。如是如是倍於他所難詰諍訟諠雜語論本惑隨惑犯禁現行。能數觀察深心棄捨。如如功德展轉增長。如是如是轉覆自善不求他知。亦不希求利養恭敬。如是等類菩薩所有眾多勝利。是菩提分隨順菩提皆依彼智。是故一切已得菩提當得今得。皆依彼智。除此更無若劣若勝。
又諸菩薩乘御如是無戲論理。獲得如是眾多勝利。為自成熟諸佛法故。為成熟他三乘法故。修行正行。彼于如是修正行時。于自身財遠離貪愛。于諸眾生學離貪愛能捨身財。唯為利益諸眾生故。又能防護極善防護。由身語等修學律儀。性不樂惡性極賢善。又能忍他一切侵惱。於行惡者能學堪忍性薄瞋忿不侵惱他。又能勤修一切明處令其善巧。為斷眾生一切疑難。為惠眾生諸饒益事。為自攝受一切智因。又能于內安住其心令心善定。
【現代漢語翻譯】 現代漢語譯本： 於一切處所，以平等之見對待，以平等之心對待，達到最殊勝的捨棄（Upeksha，不執著）。依靠這種捨棄，在精勤修習一切明處（Vidya-sthana，知識的領域）的一切善巧（Kaushalya，技能）時，即使遭遇一切辛勞和一切苦難，也不會退轉。能夠迅速地使身體沒有勞倦，內心沒有勞倦，對於各種善巧能夠迅速地成就，獲得強大的念力（Smriti-bala，記憶力）。不會因為善巧而自高自大，也不會對他人有所隱瞞吝嗇。對於各種善巧，內心沒有怯懦，有所堪能，所行沒有障礙。具足堅固的甲冑加行（Vyuha，準備）。這些菩薩在生死中如是流轉，遭遇巨大苦難，越是如此，越能增長其無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺）。越是獲得尊貴殊勝，越是對於有情（Sattva，眾生）的憍慢逐漸減少。越是證得智慧殊勝，越是能夠數數觀察，深深地捨棄那些他人難以詰難的諍訟、喧雜的語論、根本煩惱（Klesha，貪嗔癡等）、隨煩惱（Upaklesha，忿恨等）、犯戒現行。越是功德展轉增長，越是反過來隱藏自己的善行，不求他人知曉，也不希望獲得利養恭敬。像這些等等，都是菩薩所擁有的眾多勝利。這些菩提分（Bodhipakshika-dharma，三十七道品）隨順菩提，都依靠這種智慧。因此，一切已得菩提、當得菩提、今得菩提，都依靠這種智慧。除了這種智慧，再沒有或劣或勝的了。
此外，諸位菩薩乘御著這樣無戲論的道理，獲得這樣眾多的勝利，爲了自我成熟諸佛法，爲了成熟他人三乘法，修行正行。他們在這樣修正行時，對於自身財物遠離貪愛，對於諸位眾生學習遠離貪愛，能夠捨棄身財，只爲了利益諸位眾生。又能夠防護，極其善巧地防護，通過身語等修學律儀（Vinaya，戒律），本性不喜好惡事，本性極其賢善。又能夠忍受他人的一切侵擾，對於行為惡劣的人能夠學習堪忍，本性淡薄瞋忿，不侵擾他人。又能夠勤奮修習一切明處，使其善巧，爲了斷除眾生的一切疑難，爲了惠予眾生各種饒益之事，爲了自我攝受一切智（Sarvajna，一切種智）之因。又能夠在內心安住其心，使心善於安定。
【English Translation】 English version: In all situations, possessing an equal vision, possessing an equal mind, one attains the most supreme Upeksha (equanimity). Relying on this Upeksha, while diligently cultivating all Kaushalya (skills) in all Vidya-sthana (fields of knowledge), even if encountering all hardships and all difficulties, one does not regress. One is able to quickly make the body without fatigue, the mind without fatigue, and one is able to quickly accomplish various Kaushalya, obtaining great Smriti-bala (power of mindfulness). One does not become arrogant because of Kaushalya, nor is one secretive or stingy towards others. Regarding various Kaushalya, the mind has no timidity, one is capable, and one's actions are unimpeded. Possessing the firm armor of Vyuha (preparation). These Bodhisattvas, as they transmigrate in Samsara (cycle of rebirth) and encounter great suffering, the more they do so, the more they are able to increase their Anuttara-samyak-sambodhi (unexcelled complete enlightenment). The more they obtain honor and excellence, the more their arrogance towards Sattva (sentient beings) gradually decreases. The more they attain the excellence of wisdom, the more they are able to observe and deeply abandon those disputes that are difficult for others to refute, noisy discussions, Klesha (fundamental afflictions), Upaklesha (secondary afflictions), and transgressions that manifest. The more their merits increase, the more they turn to conceal their own good deeds, not seeking others to know, nor hoping to obtain profit and respect. Like these and other similar things, are the many victories possessed by Bodhisattvas. These Bodhipakshika-dharma (factors of enlightenment) that accord with Bodhi (enlightenment) all rely on this wisdom. Therefore, all who have attained Bodhi, will attain Bodhi, and are now attaining Bodhi, all rely on this wisdom. Apart from this wisdom, there is nothing either inferior or superior.
Furthermore, these Bodhisattvas, riding on such a non-conceptual doctrine, obtaining such numerous victories, in order to mature themselves in the Buddha-dharma, in order to mature others in the three vehicles, cultivate right practice. When they are thus cultivating right practice, they are far from greed for their own wealth, and learning to be far from greed for all beings, they are able to give up their body and wealth, only for the benefit of all beings. They are also able to protect, and extremely skillfully protect, by cultivating Vinaya (discipline) through body, speech, and so on, their nature does not delight in evil, and their nature is extremely virtuous. They are also able to endure all the intrusions of others, and for those who act evilly, they are able to learn to be patient, their nature is thin in anger and resentment, and they do not intrude upon others. They are also able to diligently cultivate all fields of knowledge, making them skillful, in order to cut off all the doubts of beings, in order to bestow upon beings various beneficial things, and in order to gather for themselves the cause of Sarvajna (omniscience). They are also able to abide their mind within, making the mind well-settled.
於心安住常勤修學。為凈修治四種梵住。為能遊戲五種神通。為能成立利眾生事。為欲除遣精勤修學一切善巧所生勞倦。又性黠慧成極真智。為極真智常勤修學。為自當來般涅槃故修習大乘。又諸菩薩即于如是修正行時。于具功德諸有情所。常樂現前供養恭敬。于具過失諸有情所。常樂現前發起最勝悲心愍心。隨能隨力令彼除斷所有過失。於己有怨諸有情所常起慈心。隨能隨力無諂無誑。作彼種種利益安樂。令彼怨者意樂加行所有過失及怨嫌心自然除斷。於己有恩諸有情所。善知恩故若等若增現前酬報。隨能隨力如法令其意望滿足。雖無力能彼若求請。即于彼彼所作事業。示現殷重精勤營務。終不頓止彼所希求。云何令彼知我無力非無慾樂。如是等類當知名為菩薩乘御無戲論理。依極真智修正加行。
以何道理應知諸法離言自性。謂一切法假立自相。或說為色或說為受。如前廣說。乃至涅槃當知一切唯假建立非有自性。亦非離彼別有自性。是言所行是言境界。如是諸法非有自性如言所說。亦非一切都無所有。如是非有。亦非一切都無所有。云何而有。謂離增益實無妄執。及離損減實有妄執。如是而有。即是諸法勝義自性。當知唯是無分別智所行境界。若於諸法諸事隨起言說。即于彼法彼事有自性者。如是一法一
【現代漢語翻譯】 現代漢語譯本：爲了使心安住，常勤奮修學。爲了清凈修治四種梵住（四種清凈的住處，即慈、悲、喜、舍）。爲了能夠遊戲五種神通（天眼通、天耳通、他心通、宿命通、神足通）。爲了能夠成就利益眾生的事業。爲了想要去除精勤修學一切善巧所產生的勞累。又因為天性聰慧而成就極真實的智慧，爲了這極真實的智慧而常勤奮修學。爲了自己將來般涅槃（入滅）的緣故而修習大乘。而且，諸位菩薩在像這樣修正行的時候，對於具有功德的眾生，常常樂於現前供養恭敬；對於具有過失的眾生，常常樂於現前發起最殊勝的悲心和憐憫心，盡己所能地讓他們去除斷除所有的過失；對於對自己有怨恨的眾生，常常生起慈心，盡己所能地，沒有諂媚沒有欺騙，為他們做種種利益安樂的事情，使那些怨恨者的意樂加行所有的過失以及怨恨之心自然地去除斷除；對於對自己有恩的眾生，因為善於知恩，所以或者相等或者增加地現前酬報，盡己所能地如法地讓他們意願滿足。即使沒有能力，他們如果請求，就在他們所作的事業上，示現殷重精勤地經營事務，始終不停止他們所希望的，要讓他們知道我沒有能力而不是沒有意願。像這些等等，應當知道這叫做菩薩乘御無戲論的道理，依靠極真實的智慧修正加行。 用什麼道理應當知道諸法遠離言語的自性呢？就是一切法都是假立的自相，或者說為色或者說為受，像前面廣泛所說的，乃至涅槃，應當知道一切都是唯有假立，沒有自性，也不是離開那些假立而另外有自性，這是言語所行，是言語的境界。像這樣的諸法，沒有像言語所說的自性，也不是一切都沒有所有。像這樣不是有，也不是一切都沒有所有，那又是怎樣有的呢？就是遠離增益的實際上沒有的妄執，以及遠離損減的實際上有的妄執，像這樣而有，就是諸法的勝義自性，應當知道唯有無分別智所行的境界。如果在諸法諸事上隨便生起言說，就在那個法那個事上有自性的話，像這樣一法一
【English Translation】 English version: For the mind to abide in peace, one should constantly and diligently study and practice. In order to purify and cultivate the four Brahmaviharas (four immeasurable minds: loving-kindness, compassion, sympathetic joy, and equanimity). In order to be able to sport with the five supernormal powers (clairvoyance, clairaudience, telepathy, recollection of past lives, and magical powers). In order to be able to establish the work of benefiting sentient beings. In order to want to remove the fatigue produced by diligently studying and practicing all skillful means. Moreover, because of being naturally intelligent, one achieves extremely true wisdom; for this extremely true wisdom, one constantly and diligently studies and practices. For the sake of one's own future Parinirvana (final liberation), one cultivates the Mahayana. Furthermore, when these Bodhisattvas are engaged in such correct practice, towards sentient beings who possess merits, they are always happy to offer and respect them; towards sentient beings who possess faults, they are always happy to generate the most supreme compassion and pity, doing their best to help them remove and cut off all faults; towards sentient beings who harbor resentment towards them, they constantly generate loving-kindness, doing their best, without flattery or deceit, doing various things that benefit and bring happiness to them, so that all the faults of those who harbor resentment, their intentional actions, and their resentment naturally cease and are cut off; towards sentient beings who have been kind to them, because they are good at knowing gratitude, they repay them either equally or increasingly, doing their best to fulfill their wishes according to the Dharma. Even if they lack the ability, if they request, then in the tasks they are undertaking, they show earnest and diligent effort, never stopping what they hope for, letting them know that I lack the ability, not the desire. Such things as these, it should be known that this is called the Bodhisattva's vehicle, the doctrine of non-conceptualization, relying on extremely true wisdom to correct and intensify practice. By what reasoning should one know that all dharmas are devoid of inherent nature in language? That is, all dharmas are falsely established with self-characteristics, or said to be form or said to be feeling, as extensively explained before, even up to Nirvana, one should know that everything is only falsely established, without inherent nature, and not separate from those false establishments with a separate inherent nature. This is what is traversed by language, is the realm of language. Such dharmas as these, do not have the inherent nature as spoken by language, nor are they completely non-existent. Like this, it is not existent, nor is it completely non-existent, then how does it exist? That is, it is apart from the imputation of what is actually non-existent, and apart from the diminution of what is actually existent. Like this, it exists, which is the ultimate nature of all dharmas, one should know that it is only the realm traversed by non-discriminating wisdom. If in all dharmas and all things, speech arises casually, and in that dharma and that thing there is inherent nature, like this, one dharma one
事應有眾多自性。何以故。以於一法一事制立眾多假說而詮表故。亦非眾多假說詮表決定可得。謂隨一假說于彼法彼事有體有分有其自性。非余假說。是故一切假說若具不具。於一切法於一切事皆非有體有分有其自性。又如前說色等諸法。若隨假說有自性者。要先有事然後隨欲制立假說。先未制立彼假說時。彼法彼事應無自性。若無自性無事制立假說詮表。不應道理假說詮表既無所有。彼法彼事隨其假說而有自性。不應道理。又若諸色未立假說詮表。已前先有色性。后依色性制立假說攝取色者。是則離色假說詮表。於色想法於色想事應起色覺。而實不起。由此因緣由此道理。當知諸法離言自性。如說其色。如是受等如前所說。乃至涅槃應知亦爾。有二種人。于佛所說法毗奈耶。俱為失壞。一者於色等法於色等事。謂有假說自性自相。于實無事起增益執。二者于假說相處於假說相依離言自性勝義法性。謂一切種皆無所有。于實有事起損減執。于實無事起增益執。妄立法者所有過失已具如前顯了開示。於色等法實無事中。起增益執有過失故。于佛所說法毗奈耶甚為失壞。於色等法實有唯事起損減執。壞諸法者所有過失。由是過失。于佛所說法毗奈耶甚為失壞。我今當說。謂若於彼色等諸法實有唯事起損減執。即無真實亦無
虛假。如是二種皆不應理。譬如要有色等諸蘊方有假立補特伽羅。非無實事而有假立補特伽羅。如是要有色等諸法實有唯事。方可得有色等諸法假說所表。非無唯事而有色等假說所表。若唯有假無有實事。既無依處假亦無有。是則名為壞諸法者。如有一類聞說難解大乘相應空性相應未極顯了密意趣義甚深經典。不能如實解所說義。起不如理虛妄分別。由不巧便所引尋思。起如是見立如是論。一切唯假是為真實。若作是觀名為正觀。彼于虛假所依處所實有唯事。撥為非有。是則一切虛假皆無。何當得有一切唯假是為真實。由此道理彼于真實及以虛假二種俱謗都無所有。由謗真實及虛假故。當知是名最極無者。如是無者一切有智同梵行者不應共語不應共住。如是無者能自敗壞。亦壞世間隨彼見者。世尊依彼密意說言。寧如一類起我見者。不如一類惡取空者。何以故。起我見者。唯于所知境界迷惑。不謗一切所知境界。不由此因墮諸惡趣。於他求法求苦解脫。不為虛誑不作稽留。於法于諦亦能建立。于諸學處不生慢緩。惡取空者亦于所知境界迷惑。亦謗一切所知境界。由此因故墮諸惡趣。於他求法求苦解脫。能為虛誑亦作稽留。於法于諦不能建立。于諸學處極生慢緩。如是損減實有事者。于佛所說法毗奈耶甚為失壞。
云何名為惡取空者。謂有沙門或婆羅門。由彼故空亦不信受。於此而空亦不信受。如是名為惡取空者。何以故。由彼故空彼實是無。於此而空此實是有。由此道理可說為空。若說一切都無所有。何處何者何故名空。亦不應言由此於此即說為空。是故名為惡取空者。云何複名善取空者。謂由於此彼無所有。即由彼故正觀為空。復由於此余實是有。即由余故如實知有。如是名為悟入空性如實無倒。謂于如前所說一切色等想事。所說色等假說性法。都無所有。是故於此色等想事。由彼色等假說性法。說之為空。於此一切色等想事何者為余。謂即色等假說所依。如是二種皆如實知。謂於此中實有唯事。于唯事中亦有唯假。不于實無起增益執。不于實有起損減執。不增不減不取不捨。如實了知如實真如離言自性。如是名為善取空者。于空法效能以正慧妙善通達。如是隨順證成道理。應知諸法離言自性。
復由至教。應知諸法離言自性。如佛世尊轉有經中為顯此義而說頌曰。
以彼彼諸名 詮彼彼諸法 此中無有彼 是諸法法性
云何此頌顯如是義。謂於色等想法。建立色等法名。即以如是色等法名詮表。隨說色等想法。或說為色或說為受或說為想。廣說乃至說為涅槃。於此一切色等想法色等自性。都無
【現代漢語翻譯】 現代漢語譯本 什麼是名為『惡取空』的人？是指有些沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司）。因為『彼』的緣故而空，他們也不相信；對於『此』的緣故而空，他們也不相信。這樣就叫做『惡取空』的人。為什麼呢？因為『彼』的緣故而空，『彼』實際上是沒有的；對於『此』的緣故而空，『此』實際上是有的。由於這個道理，可以說為空。如果說一切都一無所有，那麼在哪裡、什麼、因為什麼而稱之為空呢？也不應該說因為『此』，對於『此』就說為空。所以叫做『惡取空』的人。 什麼是名為『善取空』的人？是指因為『此』，『彼』沒有，就因為『彼』的緣故，正確地觀察為空。又因為『此』，其餘實際上是有，就因為其餘的緣故，如實地知道有。這樣就叫做悟入空性，如實而沒有顛倒。就是對於如前所說的一切色（Rūpa，物質）等想事，所說的色等假說性法，都一無所有。所以對於此色等想事，因為彼色等假說性法，說之為空。對於此一切色等想事，什麼才是其餘的呢？就是色等假說所依。像這樣兩種都如實地知道，就是在此中，實際上只有事（Dharma，法），在唯事中，也有唯假。不對實際上沒有的，生起增益的執著；不對實際上有的，生起損減的執著。不增加，不減少，不取，不捨，如實地瞭解如實的真如（Tathātā，事物的真實本性），遠離言語的自性。這樣就叫做『善取空』的人。對於空法效能以正確的智慧巧妙地通達。像這樣隨順證成道理，應當知道諸法遠離言語的自性。 又由於至教（佛陀的教誨），應當知道諸法遠離言語的自性。如佛世尊在《轉有經》中，爲了顯明這個意義而說了頌： 以彼彼諸名，詮彼彼諸法，此中無有彼，是諸法法性。 這首頌如何顯明這樣的意義呢？就是對於色等想法，建立色等法名，就用像這樣的色等法名詮表，隨順解說色等想法。或者說為色，或者說為受（Vedanā，感受），或者說為想（Saṃjñā，概念），廣泛地說乃至說為涅槃（Nirvāṇa，寂滅）。對於此一切色等想法色等自性，都沒有。
【English Translation】 English version What is meant by 'wrongly grasping emptiness'? It refers to those Śrāmaṇas (ascetics) or Brāhmaṇas (priests) who do not believe in emptiness because of 'that,' nor do they believe in emptiness because of 'this.' This is called 'wrongly grasping emptiness.' Why? Because 'that' is empty, 'that' is actually non-existent; and 'this' is empty, 'this' is actually existent. It is due to this reason that it can be said to be empty. If one says that everything is completely non-existent, then where, what, and why is it called empty? Nor should it be said that because of 'this,' it is said to be empty in relation to 'this.' Therefore, it is called 'wrongly grasping emptiness.' What is meant by 'rightly grasping emptiness'? It refers to the fact that because of 'this,' 'that' does not exist, and it is because of 'that' that one correctly observes emptiness. Furthermore, because of 'this,' something else actually exists, and it is because of that something else that one knows existence as it truly is. This is called realizing emptiness, truly and without inversion. That is, regarding all the phenomena of form (Rūpa, matter), etc., as mentioned earlier, the so-called imputed nature of form, etc., is completely non-existent. Therefore, regarding these phenomena of form, etc., it is said to be empty because of that imputed nature of form, etc. Regarding all these phenomena of form, etc., what is the remainder? It is precisely the basis upon which form, etc., are imputed. Thus, both of these are known as they truly are, that is, within this, there is actually only the event (Dharma, phenomenon); within the event, there is also only imputation. One does not generate an exaggerated attachment to what is actually non-existent; one does not generate a diminished attachment to what is actually existent. Without increasing, without decreasing, without taking, without abandoning, one understands the true suchness (Tathātā, the true nature of things) as it truly is, the self-nature that is beyond words. This is called 'rightly grasping emptiness.' One can skillfully penetrate the nature of emptiness with correct wisdom. In this way, following the reasoning of realization, one should know that all phenomena are of a self-nature that is beyond words. Furthermore, based on the authoritative teachings (the Buddha's teachings), one should know that all phenomena are of a self-nature that is beyond words. As the World Honored One, the Buddha, said in the Turning of Existence Sutra, to reveal this meaning, he spoke the following verse: With various names, they express various phenomena; within this, there is no 'that'; this is the Dharma-nature of all phenomena. How does this verse reveal such a meaning? It is that for the phenomena of form, etc., names of form, etc., are established, and with such names of form, etc., the phenomena of form, etc., are expressed and explained. Or it is said to be form, or it is said to be feeling (Vedanā, sensation), or it is said to be conception (Saṃjñā, perception), broadly speaking, even up to being said to be Nirvāṇa (extinction). Regarding all these phenomena of form, etc., the self-nature of form, etc., is completely non-existent.
所有。亦無有餘色等性法。而於其中色等想法離言義性。真實是有。當知即是勝義自性亦是法性。又佛世尊義品中說。
世間諸世俗 牟尼皆不著 無著孰能取 見聞而不愛
云何此頌顯如是義。謂於世間色等想事所有色等種種假說。名諸世俗。如彼假說於此想事有其自性。如是世俗牟尼不著。何以故。以無增益損減見故。無有現前顛倒見故。由此道理名為不著。如是無著誰復能取。由無見故於事不取增益損減。于所知境能正觀察。故名為見。聽聞所知境界言說。故名為聞。依此見聞貪愛不生亦不增長。唯于彼緣畢竟斷滅。安住上舍故名不愛。又佛世尊為彼散他迦多衍那作如是說。散他苾芻。不依于地而修靜慮。不依於水不依於火不依于風。不依空處不依識處。不依無所有處不依非想非非想處。不依此世他世。不依日月光輪。不依見聞覺知。不依所求所得。不依意隨尋伺。不依一切而修靜慮。云何修習靜慮苾芻。不依于地而修靜慮。廣說乃至不依一切而修靜慮。散他苾芻。或有于地除遣地想。或有於水除遣水想。廣說乃至或於一切除一切想。如是修習靜慮苾芻。不依于地而修靜慮。廣說乃至不依一切而修靜慮。如是修習靜慮苾芻。為因陀羅為伊舍那。為諸世主並諸天眾。遙為作禮而讚頌曰。
敬
【現代漢語翻譯】 現代漢語譯本： 一切皆空，也不存在任何其餘的色等自性之法。然而，在這些色等想法中，離於言語的意義自性，真實存在。應當知道，這就是勝義自性，也是法性。此外，佛世尊在《義品》中說： 『世間諸世俗，牟尼皆不著，無著孰能取，見聞而不愛。』 這首偈頌如何顯現這樣的意義呢？ 意思是說，對於世間色等想法的事物，所有關於色等的種種假說，稱為『諸世俗』。 就像那些假說認為這些想法的事物具有自性一樣，這樣的世俗，牟尼（Muni，聖者）是不執著的。 為什麼呢？ 因為沒有增益或損減的見解。 沒有現前顛倒的見解。 由於這個道理，稱為『不著』。 像這樣沒有執著，誰又能再去執取呢？ 由於沒有（錯誤的）見解，所以對於事物不採取增益或損減的態度。 對於所知的境界能夠正確地觀察，所以稱為『見』。 聽聞所知的境界言說，所以稱為『聞』。 依靠這種見聞，貪愛不會產生，也不會增長。 只是對於那些因緣徹底斷滅，安住在上舍（upeksa，舍）的狀態，所以稱為『不愛』。 此外，佛世尊為散他迦多衍那（Samthakatayana）這樣說：『散他（Samtha）比丘，不依賴於地而修習靜慮（dhyana，禪定），不依賴於水，不依賴於火，不依賴於風，不依賴於空處（akasa-anantyayana，空無邊處），不依賴於識處（vijnana-anantyayana，識無邊處），不依賴於無所有處（akincanyayatana，無所有處），不依賴於非想非非想處（nevasamjnanasamjnayatana，非想非非想處），不依賴於此世他世，不依賴於日月光輪，不依賴於見聞覺知，不依賴於所求所得，不依賴於意隨尋伺，不依賴於一切而修習靜慮。』 如何修習靜慮的比丘，不依賴於地而修習靜慮，（廣說）乃至不依賴於一切而修習靜慮呢？ 散他（Samtha）比丘，或者有對比丘對於地，除遣地想；或者有對比丘對於水，除遣水想；（廣說）乃至或者有對比丘對於一切，除一切想。 像這樣修習靜慮的比丘，不依賴於地而修習靜慮，（廣說）乃至不依賴於一切而修習靜慮。 像這樣修習靜慮的比丘，為因陀羅（Indra，帝釋天），為伊舍那（Isana，自在天），為諸世主以及諸天眾，遙遠地作禮並且讚頌說： 『敬』
【English Translation】 English version: Everything is empty, and there are no remaining dharmas with the nature of color, etc. However, within these thoughts of color, etc., the self-nature of meaning that is beyond words truly exists. It should be known that this is the ultimate self-nature, and also the Dharma-nature. Furthermore, the World-Honored Buddha said in the chapter on Meaning: 『The Muni (sage) is not attached to all worldly conventions. Without attachment, who can grasp? Seeing and hearing, yet not loving.』 How does this verse reveal such a meaning? It means that all the various provisional designations regarding color, etc., in the things of worldly thoughts of color, etc., are called 『worldly conventions.』 Just as those provisional designations consider these things of thought to have self-nature, the Muni is not attached to such worldly conventions. Why? Because there is no view of increasing or decreasing. There is no present, inverted view. For this reason, it is called 『non-attachment.』 Like this, without attachment, who can grasp again? Because there is no (wrong) view, one does not adopt an attitude of increasing or decreasing towards things. One can correctly observe the knowable realm, so it is called 『seeing.』 Hearing the words spoken about the knowable realm, so it is called 『hearing.』 Relying on this seeing and hearing, craving does not arise, nor does it increase. Only towards those conditions is there complete cessation, abiding in a state of equanimity (upeksa), so it is called 『non-loving.』 Furthermore, the World-Honored Buddha said this to Samthakatayana: 『Samtha Bhikshu, do not rely on earth to cultivate dhyana (meditative absorption), do not rely on water, do not rely on fire, do not rely on wind, do not rely on the sphere of infinite space (akasa-anantyayana), do not rely on the sphere of infinite consciousness (vijnana-anantyayana), do not rely on the sphere of nothingness (akincanyayatana), do not rely on the sphere of neither perception nor non-perception (nevasamjnanasamjnayatana), do not rely on this world or the other world, do not rely on the sun and moon, do not rely on seeing, hearing, or knowing, do not rely on what is sought or obtained, do not rely on intentional thought, do not rely on anything to cultivate dhyana.』 How does a Bhikshu cultivate dhyana without relying on earth to cultivate dhyana, (expanding) even to not relying on anything to cultivate dhyana? Samtha Bhikshu, perhaps there is a Bhikshu who, regarding earth, eliminates the thought of earth; or perhaps there is a Bhikshu who, regarding water, eliminates the thought of water; (expanding) even to perhaps there is a Bhikshu who, regarding everything, eliminates all thoughts. Like this, a Bhikshu who cultivates dhyana does not rely on earth to cultivate dhyana, (expanding) even to not relying on anything to cultivate dhyana. Like this, a Bhikshu who cultivates dhyana, Indra, Isana, the lords of the world, and all the devas (gods) pay homage from afar and praise, saying: 『Homage』
禮吉祥士 敬禮士中尊 我今不知汝 依何修靜慮
云何此經顯如是義。謂於一切地等想事。諸地等名施設假立。名地等想。即此諸想于彼所有色等想事。或起增益或起損減。若於彼事起能增益有體自性執。名增益想。起能損減唯事勝義執。名損減想。彼於此想能正除遣能斷能捨。故名除遣。如是等類無量聖言。名為至教。由此如來最勝至教。應知諸法離言自性。
問若如是者。何因緣故於一切法離言自性而起言說。答若不起言說。則不能為他說一切法離言自性。他亦不能聞如是義。若無有聞則不能知此一切法離言自性。為欲令他聞知諸法離言自性。是故於此離言自性而起言說。
又諸愚夫由於如是所顯真如不了知故。從是因緣八分別轉能生三事。能起一切有情世間及器世間。云何名為八種分別。一者自性分別。二者差別分別。三者總執分別。四者我分別。五者我所分別。六者愛分別。七者非愛分別。八者彼俱相違分別。云何如是八種分別能生三事。謂若自性分別。若差別分別。若總執分別。此三分別能生分別戲論所依分別戲論所緣事。謂色等想事為依緣故。名想言說所攝。名想言說所顯分別戲論。即於此事分別計度。非一眾多品類差別。若我分別若我所分別。此二分別能生一切余見根本。
【現代漢語翻譯】 現代漢語譯本 禮敬吉祥士！ 敬禮人中之尊！ 我如今不知您， 是依何種方法修習靜慮（禪定）？
如何此經才能顯明這樣的意義呢？就是說，對於一切地（prthivi，堅硬性）等想事（概念對像），地等名稱都是施設假立的。名為地等想（地等概念）。即這些想（概念）對於彼所有色（rupa，物質）等想事（概念對像），或者生起增益（增加），或者生起損減（減少）。如果對於彼事生起能增益的有體自性執（實體自性執著），名為增益想。生起能損減唯事勝義執（唯有事物是真實存在的執著），名為損減想。彼（指菩薩）對於此想（增益想和損減想）能正確地除遣（去除），能斷（斷除），能捨（捨棄），所以名為除遣。像這樣等等的無量聖言（佛陀的教誨），名為至教（最究竟的教導）。由此如來（Tathagata，佛陀）最殊勝的至教，應當知道諸法（dharma，一切事物和現象）是離言自性（超越語言文字的本質）。
問：如果像這樣，那麼是什麼因緣的緣故，對於一切法離言自性（超越語言文字的本質）而生起言說（語言表達）呢？ 答：如果不生起言說（語言表達），就不能為他人說一切法離言自性（超越語言文字的本質）。他人也不能聽聞這樣的意義。如果沒有聽聞，就不能知曉此一切法離言自性（超越語言文字的本質）。爲了讓他人聽聞知曉諸法離言自性（超越語言文字的本質），所以才對此離言自性（超越語言文字的本質）而生起言說（語言表達）。
又，那些愚夫（沒有智慧的人）由於對如是所顯真如（tathata，事物的真實如是的狀態）不瞭解的緣故，從這個因緣，八分別（八種分別念）轉動，能生起三事（三種現象）。能生起一切有情世間（sentient beings' world，眾生的世界）及器世間（physical world，物質世界）。 什麼叫做八種分別（eight kinds of discrimination）？一者，自性分別（svabhava-vikalpa，對事物自身性質的分別）。二者，差別分別（visesa-vikalpa，對事物之間差異的分別）。三者，總執分別（samgraha-vikalpa，對事物總體概念的執著分別）。四者，我分別（atma-vikalpa，對自我的分別）。五者，我所分別（atmiya-vikalpa，對屬於我的事物的分別）。六者，愛分別（prema-vikalpa，對喜愛的對象的分別）。七者，非愛分別（aprema-vikalpa，對不喜愛的對象的分別）。八者，彼俱相違分別（tadubhaya-viparyaya-vikalpa，對以上兩者的相反情況的分別）。 如何如是八種分別（eight kinds of discrimination）能生起三事（three things）？所謂自性分別（svabhava-vikalpa，對事物自身性質的分別），差別分別（visesa-vikalpa，對事物之間差異的分別），總執分別（samgraha-vikalpa，對事物總體概念的執著分別），這三種分別能生起分別戲論（prapanca，虛妄分別的戲論）所依（所依賴的基礎），分別戲論所緣事（虛妄分別戲論所攀緣的對象）。所謂色（rupa，物質）等想事（概念對像）作為所依緣故，名為想言說（概念和語言）所攝（所包含），名為想言說（概念和語言）所顯的分別戲論（prapanca，虛妄分別的戲論）。即對於此事分別計度（分別和衡量），非一眾多品類差別（不是單一的，而是眾多品類的差別）。若我分別（atma-vikalpa，對自我的分別），若我所分別（atmiya-vikalpa，對屬於我的事物的分別），這兩種分別能生起一切其餘見（邪見）的根本。
【English Translation】 English version Homage to the Auspicious One! Homage to the Best Among Humans! I do not know you now, By what means do you cultivate meditative concentration (dhyana)?
How does this sutra reveal such meaning? That is to say, regarding all phenomena such as earth (prthivi, solidity), the names of earth and so on are provisionally established. They are called 'earth-like concepts'. These concepts, in relation to phenomena such as form (rupa, matter), either increase or decrease. If, regarding that phenomenon, one generates an attachment to an inherently existing self-nature that can increase, it is called an 'augmenting concept'. If one generates an attachment that diminishes, holding only the ultimate truth of the phenomenon, it is called a 'diminishing concept'. He (the Bodhisattva) can correctly eliminate, cut off, and abandon these concepts (augmenting and diminishing concepts), hence it is called 'elimination'. Such countless sacred words (the Buddha's teachings) are called the 'ultimate teaching'. Therefore, from the most supreme ultimate teaching of the Tathagata (Buddha), one should know that all dharmas (all things and phenomena) are of a nature beyond language.
Question: If that is the case, then for what reason does one engage in speech regarding the nature of all dharmas being beyond language? Answer: If one does not engage in speech, one cannot explain to others that the nature of all dharmas is beyond language. Others also cannot hear such meaning. If there is no hearing, then one cannot know that the nature of all dharmas is beyond language. In order to allow others to hear and know the nature of all dharmas being beyond language, one engages in speech regarding this nature beyond language.
Furthermore, because ignorant people do not understand the thusness (tathata, the true state of things as they are) that is revealed in this way, from this cause, the eight discriminations (eight kinds of discrimination) arise, which can generate three things (three phenomena). They can generate all sentient beings' world (sentient beings' world) and the physical world (physical world). What are the eight discriminations (eight kinds of discrimination)? First, discrimination of self-nature (svabhava-vikalpa, discrimination of the inherent nature of things). Second, discrimination of difference (visesa-vikalpa, discrimination of the differences between things). Third, discrimination of general conception (samgraha-vikalpa, discrimination of clinging to the overall concept of things). Fourth, discrimination of self (atma-vikalpa, discrimination of self). Fifth, discrimination of what belongs to self (atmiya-vikalpa, discrimination of things that belong to self). Sixth, discrimination of love (prema-vikalpa, discrimination of objects of affection). Seventh, discrimination of non-love (aprema-vikalpa, discrimination of objects of dislike). Eighth, discrimination of the opposite of both (tadubhaya-viparyaya-vikalpa, discrimination of the opposite of the above two). How can these eight discriminations (eight kinds of discrimination) generate three things (three things)? Namely, discrimination of self-nature (svabhava-vikalpa, discrimination of the inherent nature of things), discrimination of difference (visesa-vikalpa, discrimination of the differences between things), and discrimination of general conception (samgraha-vikalpa, discrimination of clinging to the overall concept of things). These three discriminations can generate the basis of conceptual proliferation (prapanca, the proliferation of false discriminations), the object of conceptual proliferation (the object that false discriminations cling to). Namely, phenomena such as form (rupa, matter) are the basis, hence they are included in thought and speech, and are called conceptual proliferation (prapanca, the proliferation of false discriminations) manifested by thought and speech. That is, regarding this matter, there is discrimination and measurement, not just one, but many kinds of differences. If there is discrimination of self (atma-vikalpa, discrimination of self), and discrimination of what belongs to self (atmiya-vikalpa, discrimination of things that belong to self), these two discriminations can generate the root of all other views (wrong views).
及慢根本薩迦耶見。及能生一切余慢根本所有我慢。若愛分別。若非愛分別。若彼俱相違分別。如其所應能生貪慾瞋恚愚癡。是名八種分別能生如是三事。謂分別戲論所依緣事。見我慢事。貪瞋癡事。當知此中分別戲論所依緣事為所依止。生薩迦耶見及以我慢。薩迦耶見我慢為依生貪瞋癡。由此三事普能顯現一切世間流轉品法。云何名為自性分別。謂於一切色等想事。分別色等種種自性所有尋思。如是名為自性分別。云何名為差別分別。謂即于彼色等想事。謂此有色謂此無色。謂此有見謂此無見。謂此有對謂此無對謂此有漏謂此無漏。謂此有為謂此無為。謂此是善謂此不善。謂此無記。謂此過去謂此未來謂此現在。由如是等無量品類差別道理。即于自性分別依處。分別種種彼差別義。如是名為差別分別。云何名為總執分別。謂即于彼色等想事我及有情命者生者等。假想施設所引分別。于總多法總執為因分別而轉。于舍軍林飲食衣乘等。假想施設所引分別。如是名為總執分別。云何名為我我所分別。謂若諸事有漏有取。長時數習我我所執之所積聚。由宿串習彼邪執故。自見處事為緣所生虛妄分別。如是名為我我所分別。云何名為愛分別。謂緣凈妙可意事境所生分別。云何名為非愛分別。謂緣不凈妙不可意事境所生分別。
【現代漢語翻譯】 現代漢語譯本 以及以薩迦耶見（認為五蘊和合的身體為『我』的錯誤見解）為根本的慢心。以及能夠產生一切其餘慢心的根本——我慢。無論是基於喜愛的分別，還是基於不喜愛的分別，還是與前兩者相違背的分別，都能夠相應地產生貪慾、瞋恚、愚癡。這被稱為八種分別，能夠產生如是三種事情：即分別戲論所依賴的緣起之事，見『我慢』之事，以及貪瞋癡之事。應當知道，這其中，分別戲論所依賴的緣起之事是所依止，產生薩迦耶見以及我慢。薩迦耶見和我慢作為所依，產生貪瞋癡。由此三種事情普遍能夠顯現一切世間流轉的品類法。 什麼叫做自性分別？ 答：就是對於一切色等想事，分別色等種種自性的所有尋思。這就叫做自性分別。 什麼叫做差別分別？ 答：就是對於那些色等想事，說『這是有色的』，『這是無色的』，『這是有見的』，『這是無見的』，『這是有對的』，『這是無對的』，『這是有漏的』，『這是無漏的』，『這是有為的』，『這是無為的』，『這是善的』，『這是不善的』，『這是無記的』，『這是過去的』，『這是未來的』，『這是現在的』。由如是等等無量品類的差別道理，就在自性分別的依處，分別種種那些差別的意義。這就叫做差別分別。 什麼叫做總執分別？ 答：就是對於那些色等想事，『我』以及『有情』（有情識的眾生），『命者』（壽命存在者），『生者』（正在出生的眾生）等等，假想施設所引發的分別。對於總體的多種法，以總執為因而分別而轉。對於房屋、軍隊、森林、飲食、衣服、車乘等等，假想施設所引發的分別。這就叫做總執分別。 什麼叫做我我所分別？ 答：就是那些有漏有取的諸事，長時間多次串習『我』『我所』執著所積聚的。由於宿世串習的那些邪執的緣故，以自己所見的處事為緣所產生的虛妄分別。這就叫做我我所分別。 什麼叫做愛分別？ 答：就是緣于清凈美妙可意的事境所產生的分別。 什麼叫做非愛分別？ 答：就是緣于不清凈不美妙不可意的事境所產生的分別。
【English Translation】 English version And the Māna (pride) rooted in the Satkāya-dṛṣṭi (the view of considering the aggregation of the five skandhas as 'I'). And all the remaining Māna rooted in the fundamental I-Māna. Whether it is a distinction based on love, or a distinction based on non-love, or a distinction contrary to both, it can correspondingly generate greed, hatred, and delusion. These are called the eight kinds of distinctions that can generate these three things: namely, the affairs on which the Prapañca (conceptual proliferation) depends, the affairs of seeing 'I-Māna', and the affairs of greed, hatred, and delusion. It should be known that, among these, the affairs on which the Prapañca depends are the basis for generating Satkāya-dṛṣṭi and I-Māna. Satkāya-dṛṣṭi and I-Māna, as the basis, generate greed, hatred, and delusion. By these three things, all the Dharmas (teachings, phenomena) of Saṃsāra (cyclic existence) are universally manifested. What is called Svarūpa-vikalpa (self-nature discrimination)? Answer: It is the thinking that discriminates the various self-natures of Rūpa (form) and other Saṃjñā (perception) matters. This is called Svarūpa-vikalpa. What is called Viśeṣa-vikalpa (difference discrimination)? Answer: It is with respect to those Rūpa and other Saṃjñā matters, saying 'This is with Rūpa', 'This is without Rūpa', 'This is visible', 'This is invisible', 'This is with resistance', 'This is without resistance', 'This is with Āsrava (influx)', 'This is without Āsrava', 'This is Saṃskṛta (conditioned)', 'This is Asaṃskṛta (unconditioned)', 'This is good', 'This is not good', 'This is Avyākṛta (unspecified)', 'This is past', 'This is future', 'This is present'. By such immeasurable categories of difference principles, in the place where Svarūpa-vikalpa relies, discriminate various meanings of those differences. This is called Viśeṣa-vikalpa. What is called Samgraha-vikalpa (aggregate discrimination)? Answer: It is with respect to those Rūpa and other Saṃjñā matters, 'I' and 'Sattva' (sentient being), 'Jīva' (life-force), 'Jāta' (born one), etc., the distinctions induced by hypothetical constructs. With respect to the overall multiple Dharmas, it turns and discriminates because of the Samgraha. With respect to houses, armies, forests, food, clothing, vehicles, etc., the distinctions induced by hypothetical constructs. This is called Samgraha-vikalpa. What is called Ātmātmīya-vikalpa (self and what belongs to self discrimination)? Answer: It is those things that are with Āsrava and grasping, accumulated by the long-term and frequent practice of clinging to 'I' and 'mine'. Due to the habitual wrong views of past lives, the false distinctions that arise from the affairs seen by oneself as conditions. This is called Ātmātmīya-vikalpa. What is called Priya-vikalpa (love discrimination)? Answer: It is the distinction that arises from the pure, wonderful, and pleasing objects of experience. What is called Apriya-vikalpa (non-love discrimination)? Answer: It is the distinction that arises from the impure, un-wonderful, and unpleasing objects of experience.
云何名為彼俱相違分別。謂緣凈妙不凈妙可意不可意俱離事境。所生分別。此中所說略有二種。一者分別自性。二者分別所依分別所緣事。如是二種無始世來應知展轉更互為因。謂過去世分別為因。能生現在分別所依及所緣事。現在分別所依緣事既得生已。復能為因生現在世由彼依緣所起分別。於今分別不了知故。復生當來所依緣事。彼當生故決定當生依彼緣彼所起分別。
云何了知如是分別。謂由四種尋思四種如實智故。云何名為四種尋思。一者名尋思。二者事尋思。三者自性假立尋思。四者差別假立尋思。名尋思者。謂諸菩薩于名唯見名。是名名尋思。事尋思者。謂諸菩薩於事唯見事。是名事尋思。自性假立尋思者。謂諸菩薩于自性假立唯見自性假立。是名自性假立尋思。差別假立尋思者謂諸菩薩於差別假立唯見差別假立。是名差別假立尋思。此諸菩薩于彼名事。或離相觀或合相觀。依止名事合相觀故。通達二種自性假立差別假立。云何名為四如實智。一者名尋思所引如實智。二者事尋思所引如實智。三者自性假立尋思所引如實智。四者差別假立尋思所引如實智。云何名尋思所引如實智。謂諸菩薩于名尋思唯有名已。即於此名如實了知。謂如是名為如是義於事假立。為令世間起想起見起言說故。若於一切色
【現代漢語翻譯】 現代漢語譯本： 什麼叫做『俱相違分別』呢？就是緣于清凈美妙和不清凈美妙、合意和不合意這些都遠離了實際境況的事物而產生的分別。這裡所說的，略有二種：一是分別的自性，二是分別所依賴的事物和分別所緣的事物。這兩種從無始以來，應當知道是輾轉互相為因的。也就是說，過去世的分別作為因，能夠產生現在世的分別所依賴的事物和所緣的事物。現在世的分別所依賴的事物和所緣的事物既然已經產生，又能夠作為因，產生現在世由那些所依賴的事物和所緣的事物所引起的分別。由於對於現在的分別不能了知，又產生將來的所依賴的事物和所緣的事物。那些將要產生的事物，因為決定會產生，所以也決定會產生依賴於它們、緣於它們的分別。
怎樣才能瞭解這樣的分別呢？就是通過四種尋思和四種如實智。什麼叫做四種尋思呢？一是名尋思，二是事尋思，三是自性假立尋思，四是差別假立尋思。名尋思，就是說諸位菩薩對於名，僅僅看到名，這就是名尋思。事尋思，就是說諸位菩薩對於事，僅僅看到事，這就是事尋思。自性假立尋思，就是說諸位菩薩對於自性假立，僅僅看到自性假立，這就是自性假立尋思。差別假立尋思，就是說諸位菩薩對於差別假立，僅僅看到差別假立，這就是差別假立尋思。這些菩薩對於那些名和事，或者離相觀察，或者合相觀察。由於依止名和事的合相觀察，通達兩種自性假立和差別假立。什麼叫做四如實智呢？一是名尋思所引發的如實智，二是事尋思所引發的如實智，三是自性假立尋思所引發的如實智，四是差別假立尋思所引發的如實智。什麼叫做名尋思所引發的如實智呢？就是說諸位菩薩對於名尋思，僅僅有名之後，就對於這個名如實了知，就是說，這樣的名是這樣的意義，是爲了讓世間產生想起、見解、言說而對於事物假立的。如果對於一切色
【English Translation】 English version: What is called 'mutually contradictory discrimination' (俱相違分別)? It refers to the discrimination arising from objects that are pure and wonderful, impure and wonderful, agreeable and disagreeable, all of which are detached from actual circumstances. What is described here can be broadly divided into two types: firstly, the nature of discrimination itself; and secondly, the objects upon which discrimination relies and the objects that discrimination focuses on. These two have been mutually causal since beginningless time. That is, past discriminations act as causes, giving rise to the objects upon which present discriminations rely and the objects that present discriminations focus on. Once these objects upon which present discriminations rely and focus on have arisen, they can in turn act as causes, giving rise to the discriminations arising from those objects in the present. Because of a lack of understanding of present discriminations, future objects upon which discriminations rely and focus on are produced. Because those future objects will definitely arise, the discriminations that rely on them and focus on them will also definitely arise.
How can such discriminations be understood? It is through the four types of investigation (尋思) and the four types of knowledge as it is (如實智). What are the four types of investigation? Firstly, name investigation (名尋思); secondly, object investigation (事尋思); thirdly, self-nature imputation investigation (自性假立尋思); and fourthly, difference imputation investigation (差別假立尋思). Name investigation means that bodhisattvas only see the name in a name. This is called name investigation. Object investigation means that bodhisattvas only see the object in an object. This is called object investigation. Self-nature imputation investigation means that bodhisattvas only see self-nature imputation in self-nature imputation. This is called self-nature imputation investigation. Difference imputation investigation means that bodhisattvas only see difference imputation in difference imputation. This is called difference imputation investigation. These bodhisattvas observe those names and objects either separately or together. By relying on the combined observation of names and objects, they understand the two types of self-nature imputation and difference imputation. What are the four types of knowledge as it is? Firstly, knowledge as it is induced by name investigation; secondly, knowledge as it is induced by object investigation; thirdly, knowledge as it is induced by self-nature imputation investigation; and fourthly, knowledge as it is induced by difference imputation investigation. What is knowledge as it is induced by name investigation? It means that bodhisattvas, after only having the name in name investigation, then truly understand this name, that is, such a name has such a meaning, and it is imputed to objects in order to cause thoughts, views, and speech in the world. If, regarding all forms (色)
等想事不假建立色等名者。無有能於色等想事起色等想。若無有想則無有能起增益執。若無有執則無言說。若能如是如實了知。是名名尋思所引如實智。云何事尋思所引如實智。謂諸菩薩於事尋思唯有事已。觀見一切色等想事。性離言說不可言說。若能如是如實了知。是名事尋思所引如實智。云何自性假立尋思所引如實智。謂諸菩薩于自性假立尋思。唯有自性假立已。如實通達了知色等想事中所有自性假立。非彼事自性而似彼事自性顯現。又能了知彼事自性猶如變化影像。嚮應光影。水月焰水夢幻。相似顯現而非彼體。若能如是如實了知最甚深義所行境界。是名自性假立尋思所引如實智。云何差別假立尋思所引如實智。謂諸菩薩於差別假立尋思。唯有差別假立已。如實通達了知色等想事中差別假立不二之義。謂彼諸事非有性非無性。可言說性不成實故非有性。離言說性實成立故非無性。如是由勝義諦故非有色。于中無有諸色法故由世俗諦故非無色。于中說有諸色法故。如有性無性有色無色。如是有見無見等差別假立門。由如是道理一切皆應了知。若能如是如實了知差別假立不二之義。是名差別假立尋思所引如實智。愚夫於此四如實智有所闕故不現前故。便有八種邪分別轉。能生三事。能起一切有情世間及器世間。謂由
【現代漢語翻譯】 現代漢語譯本：如果認為色等事物是真實存在的，那麼就沒有人能夠對色等事物產生色等的想法。如果沒有想法，那麼就沒有人能夠產生增益執（認為事物比實際更好或更壞的執著）。如果沒有執著，那麼就沒有言語表達。如果能夠像這樣如實地瞭解，這就被稱為名尋思（通過名稱進行思考）所引導的如實智（如實的智慧）。 什麼是事尋思（通過事物本身進行思考）所引導的如實智？是指菩薩對於事物的思考，僅僅停留在事物本身，觀察到一切色等事物，其自性是遠離言語，不可言說的。如果能夠像這樣如實地瞭解，這就被稱為事尋思所引導的如實智。 什麼是自性假立尋思（通過事物本身固有的性質進行思考）所引導的如實智？是指菩薩對於自性假立的思考，僅僅停留在自性假立本身，如實通達並瞭解色等事物中所有的自性假立，並非是事物本身的自性，但卻像事物本身的自性一樣顯現。並且能夠了解事物本身的自性，就像變化、影像、嚮應光影、水中的月亮、火焰中的水、夢幻一樣，相似地顯現，但並非事物本身的實體。如果能夠像這樣如實地瞭解最甚深的意義所行境界，這就被稱為自性假立尋思所引導的如實智。 什麼是差別假立尋思（通過事物之間的差別進行思考）所引導的如實智？是指菩薩對於差別假立的思考，僅僅停留在差別假立本身，如實通達並瞭解色等事物中差別假立不二的意義。也就是說，這些事物非有自性，也非無自性。可言說的自性是不成立的，所以非有自性；遠離言說的自性是真實成立的，所以非無自性。就像這樣，由於勝義諦（最高的真理）的緣故，色不是真實存在的；因為其中沒有諸色的法。由於世俗諦（相對的真理）的緣故，色不是不存在的；因為其中說有諸色的法。就像有自性、無自性，有色、無色一樣，有見、無見等差別假立的門徑，通過這樣的道理，一切都應該瞭解。如果能夠像這樣如實地瞭解差別假立不二的意義，這就被稱為差別假立尋思所引導的如實智。 愚夫由於對這四種如實智有所欠缺，不能夠現前，因此便有八種邪分別（錯誤的分別）產生，能夠產生三種事情，能夠發起一切有情世間以及器世間（物質世界）。
【English Translation】 English version: If one falsely establishes names for things like form, etc., then no one can generate thoughts of form, etc., regarding things like form, etc. If there are no thoughts, then no one can generate exaggerating attachments (attachments that consider things better or worse than they actually are). If there are no attachments, then there is no verbal expression. If one can truly understand in this way, it is called 'true wisdom led by name-based contemplation' (Namathinkana). What is 'true wisdom led by object-based contemplation' (Vatthuthinkana)? It refers to Bodhisattvas contemplating objects, focusing solely on the objects themselves, and observing that all things like form, etc., are by nature beyond words and inexpressible. If one can truly understand in this way, it is called 'true wisdom led by object-based contemplation'. What is 'true wisdom led by nature-based imputation contemplation' (Sabhavapanattithinkana)? It refers to Bodhisattvas contemplating nature-based imputation, focusing solely on nature-based imputation itself, and truly understanding that all nature-based imputations within things like form, etc., are not the inherent nature of those things, but appear as if they are. Furthermore, they can understand that the inherent nature of those things is like transformations, reflections, responsive light and shadows, the moon in water, flames in water, dreams, and illusions – appearing similar but not being the actual substance. If one can truly understand in this way the realm of the most profound meaning, it is called 'true wisdom led by nature-based imputation contemplation'. What is 'true wisdom led by difference-based imputation contemplation' (Visesanapanattithinkana)? It refers to Bodhisattvas contemplating difference-based imputation, focusing solely on difference-based imputation itself, and truly understanding the non-duality of difference-based imputations within things like form, etc. That is, those things are neither existent nor non-existent. The nature of being expressible is not established, therefore they are not existent; the nature of being beyond expression is truly established, therefore they are not non-existent. Just like this, due to the ultimate truth (Paramattha), form is not truly existent, because there are no phenomena of form within it. Due to the conventional truth (Sammuti), form is not non-existent, because there are phenomena of form said to be within it. Just like existence and non-existence, form and formlessness, the gateways of difference-based imputations such as visible and invisible, etc., should all be understood through this reasoning. If one can truly understand in this way the non-duality of difference-based imputations, it is called 'true wisdom led by difference-based imputation contemplation'. Because foolish people lack these four true wisdoms and they do not manifest, eight kinds of wrong discriminations (Micchavikalpa) arise, which can generate three things and initiate all sentient beings' worlds and the container world (the material world).
如是邪分別故起諸雜染。起雜染故流轉生死。于生死中常流轉故。恒有無量隨逐生死種種生老病死等苦流轉不息。
菩薩依此四如實智。能正了知八種分別。于現法中正了知故。令當來世戲論所攝所依緣事不復生起。不生起故於當來世從彼依緣所起分別亦不復生。如是分別及依緣事二俱滅故。當知一切戲論皆滅。菩薩如是戲論滅故。能證大乘大般涅槃。于現法中勝真實義所行處智極清凈故。普能獲得一切自在。謂諸菩薩于種種化獲得能化神通自在。于種種變獲得能變神通自在。普於一切所知境智皆得自在。若欲久住隨其所樂自在能住。若欲終歿不待害緣自在能歿。由諸菩薩得如是等無量自在。于諸有情最勝無上。菩薩如是普於一切得自在故。獲得五種最上勝利。一者獲得心極寂靜。由住最靜故不由煩惱寂靜故。二者能於一切明處無所掛礙。清凈鮮白妙智見轉。三者為利諸有情故。流轉生死無有厭倦。四者善入一切如來密意言義。五者所得大乘勝解。不可引奪不從他緣。當知如是五種勝利有五種業。一者菩薩成就最勝現法樂住。能滅一切為趣菩提精勤加行所生身心種種勞倦。當知是名心極寂靜勝利之業。二者菩薩普能成熟一切佛法。當知是名于諸明處無礙清白微妙智見勝利之業。三者菩薩普能成熟一切有情。當知
【現代漢語翻譯】 現代漢語譯本： 由於像這樣錯誤地分別，才會產生各種雜染。由於產生雜染，所以在生死中流轉。在生死中不斷流轉，所以總是伴隨著無量無盡的、跟隨生死的各種生、老、病、死等痛苦，流轉不息。
菩薩依靠這四種如實智（指苦、集、滅、道四聖諦的智慧），能夠正確地了知八種分別（指自性分別、我分別、有分別、無分別、得分別、失分別、染分別、凈分別）。由於在現世中正確地了知這些分別，使得未來世由戲論（指虛妄不實的言論和思想）所攝持的所依緣事不再生起。由於不再生起，所以在未來世，從那些依緣所產生的分別也不再產生。像這樣，分別和依緣之事都滅盡了，應當知道一切戲論都滅盡了。菩薩像這樣戲論滅盡，就能證得大乘大般涅槃（指究竟解脫的境界）。在現世中，由於殊勝真實義所行之處的智慧極其清凈，普遍能夠獲得一切自在。也就是說，諸位菩薩在種種變化中，獲得能變化的、神通的自在；在種種變現中，獲得能變現的神通自在；普遍對於一切所知境的智慧都得到自在。如果想要長久住世，可以隨自己的意願自在地住世；如果想要終結生命，不需要等待任何損害的因緣，也能自在地終結生命。由於諸位菩薩獲得像這樣無量的自在，所以在一切有情眾生中最為殊勝、無上。菩薩像這樣普遍對於一切都得到自在，獲得五種最上的勝利。第一，獲得內心極其寂靜。這是由於安住于最寂靜的狀態，而不是由於煩惱的寂靜。第二，能夠對於一切明處（指智慧和知識的領域）沒有任何掛礙，清凈鮮明的微妙智慧顯現。第三，爲了利益一切有情眾生，在生死中流轉而沒有厭倦。第四，善於進入一切如來（指佛）的秘密意圖和言語的含義。第五，所獲得的大乘殊勝理解，不可被奪走，不依賴於其他因緣。應當知道，這五種勝利有五種作用。第一，菩薩成就最殊勝的現世安樂住，能夠消除一切爲了趣向菩提（指覺悟）而精勤修行所產生的身心各種勞累。應當知道，這被稱為內心極其寂靜的勝利的作用。第二，菩薩普遍能夠成熟一切佛法。應當知道，這被稱為在一切明處無礙清凈微妙智見的勝利的作用。第三，菩薩普遍能夠成熟一切有情眾生。應當知道
【English Translation】 English version: Due to such erroneous discriminations, various defilements arise. Due to the arising of defilements, one transmigrates in birth and death. Because of constant transmigration in birth and death, there are always countless sufferings such as birth, old age, sickness, and death, which relentlessly follow birth and death.
Relying on these four kinds of 'as-it-is' wisdom (referring to the wisdom of the Four Noble Truths: suffering, origin, cessation, and path), Bodhisattvas can correctly understand the eight kinds of discriminations (referring to self-nature discrimination, self-discrimination, existence discrimination, non-existence discrimination, gain discrimination, loss discrimination, defilement discrimination, and purity discrimination). Because of correctly understanding these discriminations in the present life, the dependent conditions governed by 'playful discourses' (referring to false and unreal speech and thoughts) in the future life will no longer arise. Because they no longer arise, the discriminations arising from those dependent conditions in the future life will also no longer arise. Since both discriminations and dependent conditions are extinguished in this way, it should be known that all playful discourses are extinguished. Bodhisattvas, having extinguished playful discourses in this way, can attain the Great Vehicle's Great Nirvana (referring to the state of ultimate liberation). In the present life, because the wisdom that operates in the realm of supreme true meaning is extremely pure, they can universally attain all kinds of freedom. That is to say, Bodhisattvas attain the freedom of transformative supernatural powers in various transformations; they attain the freedom of transmutative supernatural powers in various transmutations; they universally attain freedom in the wisdom of all knowable realms. If they wish to abide for a long time, they can abide freely according to their pleasure; if they wish to end their lives, they can end their lives freely without waiting for harmful conditions. Because Bodhisattvas attain such immeasurable freedoms, they are the most supreme and unsurpassed among all sentient beings. Bodhisattvas, having universally attained freedom in everything in this way, attain five kinds of supreme victories. First, they attain extreme tranquility of mind. This is because they abide in the most tranquil state, not because of the tranquility of afflictions. Second, they can turn the clear, bright, and wonderful wisdom without any hindrance in all areas of knowledge (referring to the realms of wisdom and knowledge). Third, for the benefit of all sentient beings, they transmigrate in birth and death without weariness. Fourth, they are skilled in entering the secret intentions and meanings of the words of all Tathagatas (referring to Buddhas). Fifth, the supreme understanding of the Great Vehicle that they have attained cannot be taken away and does not depend on other conditions. It should be known that these five victories have five functions. First, Bodhisattvas achieve the most supreme dwelling in the present life with joy, which can eliminate all kinds of physical and mental fatigue caused by diligent practice for the sake of attaining Bodhi (referring to enlightenment). It should be known that this is called the function of the victory of extreme tranquility of mind. Second, Bodhisattvas can universally mature all Buddha-dharmas. It should be known that this is called the function of the victory of unobstructed, pure, and wonderful wisdom in all areas of knowledge. Third, Bodhisattvas can universally mature all sentient beings. It should be known that
是名流轉生死無有厭倦勝利之業。四者菩薩能正除遣所化有情隨所生起一切疑惑。護持如來妙正法眼令得久住。于能隱沒如來聖教像似正法。能知能顯能正除滅。當知是名善入如來密意言義勝利之業。五者菩薩能摧一切外道異論。精進堅牢正愿無動。當知是名大乘勝解不可引奪不從他緣勝利之業。如是菩薩所有一切菩薩所作。皆為如是五勝利業之所攝受。
云何一切菩薩所作。謂自安樂而無雜染。普能成熟一切佛法。普能成熟一切有情。護持如來無上正法摧伏他論。精進勇猛正愿無動。
當知如是四真實義。初二下劣。第三處中。第四最勝。
瑜伽師地論卷第三十六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十七
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處威力品第五
云何諸佛菩薩威力。當知略有三種。一者聖威力。謂佛菩薩得定自在。依定自在隨其所欲一切事。成心調柔故善修心。故是名聖威力。二者法威力。謂諸勝法有廣大果有大勝利。是名法威力。此中法者。即是六種波羅蜜多。所謂佈施乃至般若。如是諸法有大威力。名法威力。三者俱生威力。謂佛菩薩先集廣大福德資糧。證得俱生甚希奇法。是名
【現代漢語翻譯】 現代漢語譯本：這就是名為流轉生死而沒有厭倦的勝利之業。第四，菩薩能夠正確地消除被教化的有情眾生所生起的一切疑惑，護持如來的微妙正法之眼，使其能夠長久住世，對於那些能夠隱沒如來聖教的相似正法，能夠知曉、能夠顯露、能夠正確地消除和滅除。應當知道，這名為善於深入如來密意言語和義理的勝利之業。第五，菩薩能夠摧毀一切外道的不同論點，精進堅固，正確的願望毫不動搖。應當知道，這名為大乘殊勝見解不可引奪，不依賴其他因緣的勝利之業。像這樣，菩薩所有的一切作為，都被這五種勝利之業所攝受。 什麼是一切菩薩所作呢？就是自身安樂而沒有雜染，普遍地能夠成熟一切佛法，普遍地能夠成熟一切有情眾生，護持如來無上的正法，摧伏其他的論點，精進勇猛，正確的願望毫不動搖。 應當知道，像這樣的四種真實意義，最初兩種是下劣的，第三種是中等的，第四種是最殊勝的。 《瑜伽師地論》卷第三十六 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第三十七 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處威力品第五 什麼是諸佛菩薩的威力呢？應當知道，大致有三種。第一種是聖威力，就是佛菩薩獲得禪定自在，依靠禪定自在，隨其所愿一切事情都能成就，因為內心調柔，所以善於修心。因此這名為聖威力。第二種是法威力，就是各種殊勝的法具有廣大的果報和巨大的勝利，這名為法威力。這裡所說的法，就是六種波羅蜜多（pāramitā，到彼岸），也就是佈施乃至般若（prajñā，智慧）。像這樣的各種法具有巨大的威力，名為法威力。第三種是俱生威力，就是佛菩薩先前積累了廣大的福德資糧，證得了俱生的非常稀奇的法，這名為俱生威力。
【English Translation】 English version: This is called the victorious karma of transmigrating through birth and death without weariness. Fourth, a Bodhisattva can correctly eliminate all doubts that arise in sentient beings who are being taught, protect the wonderful and correct Dharma-eye of the Tathāgata (如來，one of the titles of a Buddha), enabling it to abide for a long time. Regarding those semblance-Dharmas that can obscure the Tathāgata's (如來) holy teachings, they can know, reveal, and correctly eliminate and extinguish them. It should be known that this is called the victorious karma of being skilled at deeply entering the Tathāgata's (如來) secret intentions, words, and meanings. Fifth, a Bodhisattva can destroy all non-Buddhist heterodox arguments, be diligently firm, and have correct vows that are unwavering. It should be known that this is called the victorious karma of the Mahāyāna's (大乘，Great Vehicle) superior understanding being unassailable and not dependent on other conditions. In this way, all the actions of a Bodhisattva are encompassed by these five victorious karmas. What are all the actions of a Bodhisattva? It is being happy oneself without defilement, universally being able to mature all Buddha-dharmas, universally being able to mature all sentient beings, protecting the Tathāgata's (如來) unsurpassed correct Dharma, destroying other arguments, being diligently courageous, and having correct vows that are unwavering. It should be known that, of these four true meanings, the first two are inferior, the third is middling, and the fourth is the most superior. Yogācārabhūmi-śāstra (瑜伽師地論) Volume 36 Taishō Tripiṭaka Volume 30, No. 1579, Yogācārabhūmi-śāstra (瑜伽師地論) Yogācārabhūmi-śāstra (瑜伽師地論) Volume 37 Said by Bodhisattva Maitreya (彌勒菩薩) Tripiṭaka Master Xuanzang (玄奘) translated by imperial decree, Chapter 5 on the Power of the First Sustaining Yoga Place in the Bodhisattva Grounds within the Local Section, Fifteenth What is the power of all Buddhas and Bodhisattvas? It should be known that there are roughly three types. The first is holy power, which is when Buddhas and Bodhisattvas attain mastery of dhyāna (禪定，meditation). Relying on mastery of dhyāna, they can accomplish all things according to their wishes, because their minds are tamed and they cultivate their minds well. Therefore, this is called holy power. The second is Dharma power, which is when various superior Dharmas have vast results and great victories. This is called Dharma power. The Dharma here refers to the six pāramitās (波羅蜜多，perfections), namely dāna (佈施，giving), up to prajñā (般若，wisdom). Such Dharmas have great power and are called Dharma power. The third is co-arisen power, which is when Buddhas and Bodhisattvas have previously accumulated vast stores of merit and virtue, and have attained co-arisen, extremely rare Dharmas. This is called co-arisen power.
俱生威力。
又佛菩薩如是威力品類差別復有五種。一者神通威力。二者法威力。三者俱生威力。四者共諸聲聞獨覺威力。五者不共聲聞獨覺威力。
云何諸佛菩薩神通威力。謂六神通。一者神境智作證通。二者隨念宿住智作證通。三者天耳智作證通。四者見死生智作證通。五者知心差別智作證通。六者漏盡智作證通。是名神通威力。
云何諸佛菩薩神境智通。謂佛菩薩神境智通略有二種。一者能變通二者能化通。如是二種品類差別各有多種。云何能變神境智通品類差別。謂十八變。一者振動。二者熾然。三者流佈。四者示現。五者轉變。六者往來。七者卷。八者舒。九者眾像入身。十者同類往趣。十一者顯。十二者隱。十三者所作自在。十四者制他神通。十五者能施辯才。十六者能施憶念。十七者能施安樂。十八者放大光明。如是等類皆名能變神境智通。振動者。謂佛菩薩得定自在心調柔故。善修心故。依定自在普能振動寺館舍宅。村邑聚落。城郭國土那落迦世界傍生世界。祖父世界人世界。天世界一四大洲。一千世界二千世界。三千大千世界。百三千大千世界。千三千大千世界。百千三千大千世界。乃至無量無數三千大千世界皆能振動。是名振動。熾然者。謂佛菩薩依定自在。從其身上發猛焰
【現代漢語翻譯】 現代漢語譯本：俱生威力。
又佛菩薩的這種威力，按照品類差別，又有五種。一是神通威力，二是法威力，三是俱生威力，四是與聲聞、獨覺共有的威力，五是不與聲聞、獨覺共有的威力。
什麼是諸佛菩薩的神通威力？就是六神通。一是神境智作證通，二是隨念宿住智作證通，三是天耳智作證通，四是見死生智作證通，五是知心差別智作證通，六是漏盡智作證通。這叫做神通威力。
什麼是諸佛菩薩的神境智通？佛菩薩的神境智通略有二種：一是能變通，二是能化通。這兩種按照品類差別，各有多種。什麼是能變神境智通的品類差別？就是十八變。一是振動，二是熾然，三是流佈，四是示現，五是轉變，六是往來，七是卷，八是舒，九是眾像入身，十是同類往趣，十一是顯，十二是隱，十三是所作自在，十四是制他神通，十五是能施辯才，十六是能施憶念，十七是能施安樂，十八是放大光明。這些都叫做能變神境智通。振動，是指佛菩薩得到禪定自在，心調柔的緣故，善於修心的緣故，依靠禪定自在，普遍能夠振動寺廟館舍，村莊聚落，城郭國土，那落迦（Naraka）世界（地獄），傍生世界（畜生），祖父世界，人世界，天世界，一個四大洲，一千世界，二千世界，三千大千世界，一百個三千大千世界，一千個三千大千世界，一百千個三千大千世界，乃至無量無數個三千大千世界，都能振動。這叫做振動。熾然，是指佛菩薩依靠禪定自在，從身上發出猛烈的火焰。
【English Translation】 English version: Innate Power.
Furthermore, the power of Buddhas and Bodhisattvas, according to the differences in categories, has five types. First is the power of supernormal abilities (神通威力), second is the power of Dharma (法威力), third is innate power (俱生威力), fourth is the power shared with Shravakas (聲聞) and Pratyekabuddhas (獨覺), and fifth is the power not shared with Shravakas and Pratyekabuddhas.
What are the supernormal powers of Buddhas and Bodhisattvas? They are the six supernormal knowledges (六神通). First is the supernormal power of psychic abilities through the wisdom of spiritual realms (神境智作證通), second is the supernormal power of remembering past lives through the wisdom of recollection of former existences (隨念宿住智作證通), third is the supernormal power of divine hearing through the wisdom of heavenly ear (天耳智作證通), fourth is the supernormal power of knowing death and rebirth through the wisdom of seeing death and birth (見死生智作證通), fifth is the supernormal power of knowing the differences in minds through the wisdom of discerning minds (知心差別智作證通), and sixth is the supernormal power of the extinction of outflows through the wisdom of the exhaustion of outflows (漏盡智作證通). These are called the powers of supernormal abilities.
What is the supernormal power of psychic abilities through wisdom of spiritual realms of Buddhas and Bodhisattvas? The supernormal power of psychic abilities through wisdom of spiritual realms of Buddhas and Bodhisattvas is roughly of two types: first is the ability to transform (能變通), and second is the ability to manifest (能化通). These two types, according to the differences in categories, each have many kinds. What are the differences in categories of the supernormal power of transformation through wisdom of spiritual realms? They are the eighteen transformations. First is shaking (振動), second is blazing (熾然), third is flowing (流佈), fourth is showing (示現), fifth is transforming (轉變), sixth is going and coming (往來), seventh is contracting (卷), eighth is expanding (舒), ninth is the entry of many forms into the body (眾像入身), tenth is the convergence of similar beings (同類往趣), eleventh is appearing (顯), twelfth is disappearing (隱), thirteenth is freedom in actions (所作自在), fourteenth is controlling the supernormal abilities of others (制他神通), fifteenth is the ability to bestow eloquence (能施辯才), sixteenth is the ability to bestow mindfulness (能施憶念), seventeenth is the ability to bestow peace and happiness (能施安樂), and eighteenth is emitting great light (放大光明). These and similar types are all called the supernormal power of transformation through wisdom of spiritual realms. Shaking refers to Buddhas and Bodhisattvas who, having attained mastery of Samadhi (禪定), and whose minds are tamed, and because they have cultivated their minds well, relying on the mastery of Samadhi, are universally able to shake temples and monasteries, villages and settlements, cities and countries, Naraka (那落迦) worlds (hells), animal worlds (傍生), ancestral worlds, human worlds, heavenly worlds, one continent, one thousand worlds, two thousand worlds, three thousand great thousand worlds, one hundred three thousand great thousand worlds, one thousand three thousand great thousand worlds, one hundred thousand three thousand great thousand worlds, and even immeasurable and countless three thousand great thousand worlds. This is called shaking. Blazing refers to Buddhas and Bodhisattvas who, relying on the mastery of Samadhi, emit fierce flames from their bodies.
火。于其身下注清冷水。從其身下發猛焰火。于其身上注清冷水。入火界定舉身洞然。遍諸身份出種種焰青黃赤白紅紫碧綠頗胝迦色。是名熾然。流佈者。謂佛菩薩依定自在。流佈光明遍滿一切寺館舍宅。乃至無量無數世界無不充滿。如前振動。是名流佈。示現者。謂佛菩薩依定自在。如其所樂示彼一切諸來會眾沙門婆羅門聲聞菩薩。天龍藥叉健達縛。阿素洛揭路荼緊捺洛牟呼洛伽人非人等。令悉現見。下諸惡趣上諸人天覆令現見。諸餘佛土及於其中諸佛菩薩。乃至超過殑伽沙等諸佛國土種種名聲所表佛土。及彼土中某名如來悉令現見。亦為宣說彼佛土名及如來名齊彼至此。若復過彼諸佛國土及諸如來。隨其所欲乃至所欲。皆令現見亦為宣說。是名示現。轉變者。謂佛菩薩依定自在。若於其地。起水勝解即令成水。如實非余。火風勝解亦復如是。若於其水起地勝解即令成地。如實非余。火風勝解亦復如是。若於其火起地勝解即令成地。如實非余。水風勝解亦復如是。若於其風起地勝解即令成地。如實非余。水火勝解亦復如是。若於一切起余勝解。即隨勝解如實非余。如於大種互相轉變。色香味觸當知亦爾。若於草葉牛糞泥等。起于飲食車乘衣服嚴飾資具種種涂香華鬘勝解。即隨勝解如實非余。若於沙石瓦礫等物。起于
【現代漢語翻譯】 現代漢語譯本 火。在其身體下面注入清涼的水，卻從其身體下面發出猛烈的火焰。在其身體上面注入清涼的水，進入火界定（進入對火元素的專注禪定），全身洞然明亮。遍佈全身各處，顯現出種種火焰的顏色，如青、黃、赤、白、紅、紫、碧綠、頗胝迦色（水晶的顏色）。這叫做熾然。流佈，是指佛菩薩依靠禪定自在的力量，將光明流佈遍滿一切寺廟、館舍、住宅，乃至無量無數的世界，沒有不充滿的。如同前面的振動一樣，這叫做流佈。示現，是指佛菩薩依靠禪定自在的力量，按照他們所希望的，向所有來參加法會的眾生，包括沙門（出家修行者）、婆羅門（祭司）、聲聞（聽聞佛法而悟道的修行者）、菩薩（立志成佛的修行者），以及天（天神）、龍（龍族）、藥叉（夜叉，一種守護神）、健達縛（乾闥婆，一種天上的樂神），阿素洛（阿修羅，一種好戰的神）、揭路荼（迦樓羅，一種金翅鳥神）、緊捺洛（緊那羅，一種半人半鳥的神）、牟呼洛伽（摩睺羅伽，一種大蟒神），人和非人等等，讓他們都能夠親眼看見。下至地獄等惡趣，上至人界和天界，都讓他們能夠親眼看見。以及其他的佛土，和其中的諸佛菩薩，乃至超過殑伽沙（恒河沙）數量的諸佛國土，種種名稱所代表的佛土，以及那些佛土中某位名叫某某的如來（佛），都讓他們能夠親眼看見。也為他們宣說那些佛土的名字，以及如來的名字，從那個佛土到這裡。如果還有超過那些的諸佛國土和諸如來，隨著他們的意願，乃至他們所希望的，都讓他們能夠親眼看見，也為他們宣說。這叫做示現。轉變，是指佛菩薩依靠禪定自在的力量，如果在某塊地上，生起水的勝解（強烈的信念），就讓它變成水，真實不虛。對於火和風的勝解也是這樣。如果在水中，生起地的勝解，就讓它變成地，真實不虛。對於火和風的勝解也是這樣。如果在火中，生起地的勝解，就讓它變成地，真實不虛。對於水和風的勝解也是這樣。如果在風中，生起地的勝解，就讓它變成地，真實不虛。對於水和火的勝解也是這樣。如果對於一切事物，生起其他的勝解，就隨著勝解，真實不虛。如同四大種（地、水、火、風）互相轉變一樣，色、香、味、觸，也應當知道是這樣。如果對於草葉、牛糞、泥土等等，生起對於飲食、車乘、衣服、嚴飾資具、種種涂香、花鬘的勝解，就隨著勝解，真實不虛。如果對於沙石、瓦礫等等物品，生起
【English Translation】 English version Fire. Pouring cool, clear water beneath his body, yet fierce flames erupt from beneath him. Pouring cool, clear water upon his body, entering the fire element concentration (entering a meditative focus on the element of fire), his entire body becomes brilliantly illuminated. Throughout every part of his body, various colors of flames emanate: blue, yellow, red, white, crimson, purple, emerald green, and the color of sphatika (crystal). This is called 'Incandescence.' 'Diffusion' refers to Buddhas and Bodhisattvas, relying on the freedom of concentration, diffusing light that pervades all temples, residences, and dwellings, even countless, immeasurable worlds, filling them completely. Like the aforementioned vibration, this is called 'Diffusion.' 'Manifestation' refers to Buddhas and Bodhisattvas, relying on the freedom of concentration, manifesting, according to their pleasure, to all the assembled beings—shramanas (renunciates), Brahmins (priests), shravakas (listeners), Bodhisattvas (enlightenment-seekers), as well as devas (gods), nagas (dragons), yakshas (yakshas, a type of guardian spirit), gandharvas (gandharvas, celestial musicians), asuras (asuras, warlike deities), garudas (garudas, mythical bird-like creatures), kinnaras (kinnaras, mythical half-human, half-bird creatures), mahoragas (mahoragas, great serpent deities), humans, and non-humans—allowing them all to witness. Down to the evil realms like hells, and up to the realms of humans and gods, they are also allowed to witness. Furthermore, other Buddha-fields and the Buddhas and Bodhisattvas within them, even Buddha-fields exceeding the sands of the Ganges River in number, Buddha-fields represented by various names, and the Tathagatas (Buddhas) within those fields with specific names, are all allowed to be witnessed. The names of those Buddha-fields and the names of the Tathagatas are proclaimed, from that Buddha-field to here. If there are even more Buddha-fields and Tathagatas beyond those, according to their wishes, even to the extent of their desires, they are all allowed to be witnessed, and are also proclaimed. This is called 'Manifestation.' 'Transformation' refers to Buddhas and Bodhisattvas, relying on the freedom of concentration. If, upon a certain ground, the perception of water arises, it is transformed into water, truly and without error. The same is true for the perception of fire and wind. If, within water, the perception of earth arises, it is transformed into earth, truly and without error. The same is true for the perception of fire and wind. If, within fire, the perception of earth arises, it is transformed into earth, truly and without error. The same is true for the perception of water and wind. If, within wind, the perception of earth arises, it is transformed into earth, truly and without error. The same is true for the perception of water and fire. If, upon all things, another perception arises, it follows that perception, truly and without error. Just as the four great elements (earth, water, fire, wind) transform into each other, so too should it be understood for form, smell, taste, and touch. If, upon grass, leaves, cow dung, mud, etc., the perception of food, vehicles, clothing, ornaments, various fragrant unguents, and flower garlands arises, it follows that perception, truly and without error. If, upon sand, stones, rubble, etc., the perception of
末尼真珠琉璃螺貝壁玉珊瑚勝解。即隨勝解如實非余。若於諸山雪山王等起金勝解。即隨勝解如實非余。若於一切起余勝解。即隨勝解如實非余。若於好色有情起惡色勝解。于惡色有情起好色勝解。于俱非有情起好色惡色勝解。于俱有情起俱非勝解。即隨勝解如實非余。如於好色惡色。于具支節不具支節及肥瘦等當知亦爾。如是于余所有自相可變色物起余勝解。皆隨勝解一切轉變。如實非余。是名轉變。往來者。謂佛菩薩依定自在。隨其所樂於諸墻壁山石等中。縱身往來無有滯礙。廣說乃至往于梵世。乃至上至色究竟天還來無礙。或復傍于無量無數三千大千世界。若往若來皆無滯礙。或運粗重四大種身。或於遠處作近勝解。或如意勢速疾往來。是名往來。卷舒者。謂佛菩薩依定自在。能卷一切雪山王等如一極微。舒一極微令如一切雪山王等。是名卷舒。眾像入身者。謂佛菩薩依定自在。能以種種現前大眾。及以一切村邑聚落。草木叢林。諸山大地一切色像內己身中。令諸大眾各各自知入其身內。是名眾像入身。同類往趣者。謂佛菩薩依定自在。或能往趣剎帝利眾。同其色類如彼形量似彼言音。彼若以此名如是義。亦即以此名如是義。彼不以此名如是義。亦不以此名如是義。然後為其演說正法。示現教導贊勵慶慰。化事
【現代漢語翻譯】 現代漢語譯本 末尼真珠（mani-zhenzhu，意為如意寶珠和珍珠）琉璃螺貝壁玉珊瑚勝解（shengjie，意為勝妙的理解或認知）。即隨勝解如實非余（rushifeiyu，意為真實不虛）。若於諸山雪山王等起金勝解，即隨勝解如實非余。若於一切起余勝解，即隨勝解如實非余。若於好色有情（youqing，意為眾生）起惡色勝解，于惡色有情起好色勝解，于俱非有情起好色惡色勝解，于俱有情起俱非勝解，即隨勝解如實非余。如於好色惡色，于具支節不具支節及肥瘦等當知亦爾。如是于余所有自相可變色物起余勝解，皆隨勝解一切轉變，如實非余。是名轉變。 往來者，謂佛菩薩依定自在（dingzizai，意為禪定所生的自在力），隨其所樂於諸墻壁山石等中，縱身往來無有滯礙。廣說乃至往于梵世（fan shi，意為梵天世界），乃至上至色究竟天（sejiujingtian，意為色界頂層天）還來無礙。或復傍于無量無數三千大千世界（sanqiandadaqian shijie，意為佛教宇宙觀中的一個宇宙），若往若來皆無滯礙。或運粗重四大種身（sidazhongshen，意為由地、水、火、風四大元素構成的身體），或於遠處作近勝解，或如意勢速疾往來。是名往來。 卷舒者，謂佛菩薩依定自在，能卷一切雪山王等如一極微（jiwei，意為最小的微粒），舒一極微令如一切雪山王等。是名卷舒。 眾像入身者，謂佛菩薩依定自在，能以種種現前大眾，及以一切村邑聚落，草木叢林，諸山大地一切色像內己身中，令諸大眾各各自知入其身內。是名眾像入身。 同類往趣者，謂佛菩薩依定自在，或能往趣剎帝利眾（chadi lizhong，意為剎帝利種姓的群體），同其色類如彼形量似彼言音。彼若以此名如是義，亦即以此名如是義。彼不以此名如是義，亦不以此名如是義。然後為其演說正法，示現教導贊勵慶慰，化事。
【English Translation】 English version 'Mani-zhenzhu' (mani-zhenzhu, meaning wish-fulfilling jewel and pearl), 'liuli' (lapis lazuli), conch, shell, wall, jade, coral, 'shengjie' (shengjie, meaning superior understanding or cognition). That is, according to the 'shengjie', it is 'rushifeiyu' (rushifeiyu, meaning true and not false). If one arises a golden 'shengjie' towards mountains, snow mountains, and kings, then according to the 'shengjie', it is 'rushifeiyu'. If one arises other 'shengjie' towards everything, then according to the 'shengjie', it is 'rushifeiyu'. If one arises an evil-colored 'shengjie' towards sentient beings ('youqing', meaning sentient beings) with good color, arises a good-colored 'shengjie' towards sentient beings with evil color, arises a good-colored and evil-colored 'shengjie' towards sentient beings that are neither, arises a 'neither' 'shengjie' towards sentient beings that are both, then according to the 'shengjie', it is 'rushifeiyu'. Just as with good color and evil color, it should also be known to be the same with those having limbs, not having limbs, and being fat or thin. Thus, if one arises other 'shengjie' towards all other colored objects whose own characteristics can change, all transformations follow the 'shengjie', and are 'rushifeiyu'. This is called transformation. 'Going and Coming' refers to Buddhas and Bodhisattvas relying on the 'dingzizai' (dingzizai, meaning the freedom arising from samadhi), freely going and coming through walls, mountains, and rocks according to their pleasure, without any obstruction. Broadly speaking, they can go to the 'fan shi' (fan shi, meaning Brahma's world), even up to the 'sejiujingtian' (sejiujingtian, meaning the highest heaven in the Form Realm), and return without obstruction. Or they can travel sideways through immeasurable and countless three-thousand great thousand worlds ('sanqiandadaqian shijie', meaning a universe in Buddhist cosmology), going and coming without any obstruction. Or they can carry heavy bodies composed of the four great elements ('sidazhongshen', meaning the body composed of earth, water, fire, and wind), or create a 'shengjie' of nearness from a distance, or go and come swiftly with the power of wish-fulfillment. This is called 'Going and Coming'. 'Contracting and Expanding' refers to Buddhas and Bodhisattvas relying on the 'dingzizai', being able to contract all snow mountains and kings into a single 'jiwei' (jiwei, meaning the smallest particle), and expand a single 'jiwei' to be like all snow mountains and kings. This is called 'Contracting and Expanding'. 'The Multitude Entering the Body' refers to Buddhas and Bodhisattvas relying on the 'dingzizai', being able to place various present assemblies, as well as all villages, settlements, grasses, trees, forests, mountains, lands, and all colored images within their own bodies, causing all the assemblies to each know that they have entered their bodies. This is called 'The Multitude Entering the Body'. 'Going Towards the Same Kind' refers to Buddhas and Bodhisattvas relying on the 'dingzizai', being able to go towards the 'chadi lizhong' (chadi lizhong, meaning the Kshatriya caste), being of the same kind in color and appearance, resembling their form and voice. If they use this name for this meaning, then they also use this name for this meaning. If they do not use this name for this meaning, then they also do not use this name for this meaning. Then they expound the Dharma for them, showing, teaching, praising, encouraging, and comforting, transforming them.
既終欻然隱沒。沒後時眾迭相顧言。不知沒者天耶人耶。如能往趣剎帝利眾。如是往趣婆羅門眾。若沙門眾。若長者眾若居士眾。四大王天三十三天。夜摩天睹史多天。樂變化天他化自在天。梵眾天梵先益天。大梵天少。光天。無量光天光音天。少凈天無量凈天。遍凈天無雲天。福生天廣果天。無煩天無熱天。善現天善見天。色究竟天。當知亦爾。是名同類往趣。隱顯者。謂佛菩薩依定自在。于大眾前百度千度或過於是。隱沒自身復令顯現。是名隱顯。所作自在者。謂佛菩薩依定自在。普於一切諸有情界往來住等所作事中皆自在轉。令去即去令住即住。令來即來令語即語。是名所作自在。制他神通者。謂佛菩薩依定自在。能制伏他所現神通。如來神通普能制伏其餘一切具神通者所現神通。如其所欲令事成辦究竟。菩薩一生所繫。或最後有所有神通。除諸如來等類菩薩。悉能制伏其餘一切具神通者所現神通。諸餘菩薩所有神通。除入上地等類菩薩。悉能制伏其餘一切具神通者所現神通。是名制他神通。能施辯才者。謂佛菩薩依定自在。若諸有情辯才窮盡能與辯才。是名能施辯才。能施憶念者。謂佛菩薩依定自在。若諸有情於法失念能與憶念。是名能施憶念。能施安樂者。謂佛菩薩依定自在。說正法時與聽法者饒益身心輕
【現代漢語翻譯】 現代漢語譯本：既說完就忽然隱沒不見了。隱沒後，當時在場的人們互相看著說：『不知道隱沒的是天神還是人？』像這樣，如果能前往剎帝利眾（統治者階層），像這樣前往婆羅門眾（祭司階層），或者沙門眾（出家修行者），或者長者眾（有德望的年長者），或者居士眾（在家修行者），四大王天（四大天王所居之天），三十三天（忉利天），夜摩天（夜摩天），睹史多天（兜率天），樂變化天（樂變化天），他化自在天（他化自在天），梵眾天（梵眾天），梵先益天（梵輔天），大梵天（大梵天），少光天（少光天），無量光天（無量光天），光音天（光音天），少凈天（少凈天），無量凈天（無量凈天），遍凈天（遍凈天），無雲天（無雲天），福生天（福生天），廣果天（廣果天），無煩天（無煩天），無熱天（無熱天），善現天（善現天），善見天（善見天），色究竟天（色究竟天），應當知道也是這樣。這叫做同類前往。隱顯，是指佛菩薩依靠禪定自在的力量，在大眾面前百次千次或者超過這個次數，隱藏自身又令其顯現。這叫做隱顯。所作自在，是指佛菩薩依靠禪定自在的力量，普遍在一切有情眾生的世界裡，對於往來住等所做的事情中都自在運轉，令其去就去，令其住就住，令其來就來，令其說就說。這叫做所作自在。制他神通，是指佛菩薩依靠禪定自在的力量，能夠制伏他人所顯現的神通。如來的神通普遍能夠制伏其餘一切具有神通者所顯現的神通，如他們所希望的那樣使事情成就究竟。菩薩一生所繫（指一生補處菩薩），或者最後有（指最後一次投生）的所有神通，除了諸如來等類的菩薩，都能夠制伏其餘一切具有神通者所顯現的神通。其餘菩薩所有的神通，除了進入上地等類的菩薩，都能夠制伏其餘一切具有神通者所顯現的神通。這叫做制他神通。能施辯才，是指佛菩薩依靠禪定自在的力量，如果眾生的辯才窮盡，能夠給予辯才。這叫做能施辯才。能施憶念，是指佛菩薩依靠禪定自在的力量，如果眾生對於佛法失去憶念，能夠給予憶念。這叫做能施憶念。能施安樂，是指佛菩薩依靠禪定自在的力量，說正法的時候，給予聽法者身心輕安的饒益。
【English Translation】 English version: After finishing, he suddenly disappeared. After his disappearance, the people present looked at each other and said, 'We don't know if the one who disappeared was a deva or a human.' In this way, if one can go to the Kshatriya assembly (warrior/ruling class), in this way go to the Brahmana assembly (priestly class), or the Shramana assembly (ascetics), or the elders' assembly (respected elders), or the lay practitioners' assembly (householders), the Four Great King Heavens (heaven of the Four Heavenly Kings), the Thirty-three Heavens (Trayastrimsha), the Yama Heaven (Yama Heaven), the Tushita Heaven (Tushita Heaven), the Nirmanarati Heaven (Nirmanarati Heaven), the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven), the Brahma-purohita Heaven (Brahma-purohita Heaven), the Brahma-parisadya Heaven (Brahma-parisadya Heaven), the Maha-brahma Heaven (Maha-brahma Heaven), the Parittabha Heaven (Parittabha Heaven), the Apramanabha Heaven (Apramanabha Heaven), the Abhasvara Heaven (Abhasvara Heaven), the Parittasubha Heaven (Parittasubha Heaven), the Apramanasubha Heaven (Apramanasubha Heaven), the Subhakrtsna Heaven (Subhakrtsna Heaven), the Anabhraka Heaven (Anabhraka Heaven), the Punyaprasava Heaven (Punyaprasava Heaven), the Brhatphala Heaven (Brhatphala Heaven), the Avrha Heaven (Avrha Heaven), the Atapa Heaven (Atapa Heaven), the Sudrsa Heaven (Sudrsa Heaven), the Sudarsana Heaven (Sudarsana Heaven), the Akanistha Heaven (Akanistha Heaven), it should be known that it is also like this. This is called going to the same kind. Concealment and manifestation refer to the Buddhas and Bodhisattvas relying on the power of samadhi to conceal themselves and then manifest themselves hundreds or thousands of times or more before the assembly. This is called concealment and manifestation. Sovereignty over actions refers to the Buddhas and Bodhisattvas relying on the power of samadhi to freely perform all actions such as going, coming, and staying in all realms of sentient beings, causing them to go when they should go, to stay when they should stay, to come when they should come, and to speak when they should speak. This is called sovereignty over actions. Subduing others' supernormal powers refers to the Buddhas and Bodhisattvas relying on the power of samadhi to subdue the supernormal powers manifested by others. The Tathagata's supernormal powers can universally subdue the supernormal powers manifested by all others who possess supernormal powers, accomplishing things completely as they wish. The supernormal powers of a Bodhisattva bound to one life (Bodhisattva destined for final rebirth), or the last existence (final rebirth), except for Bodhisattvas of the same class as the Tathagatas, can subdue the supernormal powers manifested by all others who possess supernormal powers. The supernormal powers of other Bodhisattvas, except for Bodhisattvas who have entered higher stages, can subdue the supernormal powers manifested by all others who possess supernormal powers. This is called subduing others' supernormal powers. Being able to bestow eloquence refers to the Buddhas and Bodhisattvas relying on the power of samadhi to bestow eloquence when sentient beings' eloquence is exhausted. This is called being able to bestow eloquence. Being able to bestow mindfulness refers to the Buddhas and Bodhisattvas relying on the power of samadhi to bestow mindfulness when sentient beings have lost mindfulness of the Dharma. This is called being able to bestow mindfulness. Being able to bestow peace and happiness refers to the Buddhas and Bodhisattvas relying on the power of samadhi to bestow benefit of lightness and ease of body and mind to those who listen to the Dharma when speaking the true Dharma.
安之樂。令離諸蓋專心聽法。暫時方便而非究竟。又令諸界互相違變能為損害。非人所行災癘疾疫皆得息滅。是名能施安樂。放大光明者。謂佛菩薩依定自在。以神通力身放光明。或有一光往十方面無量無數諸世界中。令惡趣等一切有情息彼眾苦。或有一光往諸天界。令大威德天龍藥叉健達縛阿素洛揭路荼緊捺洛牟呼洛伽等。住自宮中。蒙光覺悟皆來集會。或有一光往十方面無量無數諸世界中。令住他方世界菩薩蒙光覺悟皆來集會。以要言之。諸如來等能放無量無數品類種種光明。能作無量無數世界無量無數諸有情類無量無數利益之事。是名放大光明。當知如是一切能變神境智通品類差別。一一分別無量無數。由此神通能轉所餘有自性物。令成余物。故名能變神境智通。
云何能化神境智通品類差別。謂若略說。無事而有。是名為化。能以化心隨其所欲。造作種種未曾有事。故名能化神境智通。此復多種。或化為身及化為境。或化為語。或化為身及化為境者。化似自身或不相似。化似他身或不相似。又所化身若自若他或似不似。唯能化作與根相似。根所依處而非實根。復能化作相似境界。謂飲食等。末尼真珠琉璃寶等。所有色香味觸所攝外資生具。若彼相似若異於彼。隨其所欲一切能化。又所化身與己同類。非
【現代漢語翻譯】 現代漢語譯本 安樂：使眾生遠離各種煩惱，專心聽聞佛法。這只是暫時的方便，並非究竟的解脫。此外，還能使諸界（指地、水、火、風等元素）互相調和，避免違逆變化帶來的損害。消除非人（指天龍八部等）所造成的災難、瘟疫和疾病。這被稱為『能施安樂』。 放大光明：指佛菩薩依靠禪定而得自在，以神通力從自身放出光明。有時一道光明照耀十方無量無數的世界，使惡道等一切有情眾生止息種種痛苦。有時一道光明照耀諸天界，使具有大威德的天、龍、藥叉（Yaksa，夜叉）、健達縛（Gandharva，乾闥婆）、阿素洛（Asura，阿修羅）、揭路荼（Garuda，迦樓羅）、緊捺洛（Kinnara，緊那羅）、牟呼洛伽（Mahoraga，摩睺羅伽）等，安住在各自的宮殿中，蒙受光明覺悟，都來集會。 有時一道光明照耀十方無量無數的世界，使住在其他世界的菩薩蒙受光明覺悟，都來集會。總而言之，諸如來等能夠放出無量無數種類的光明，能夠為無量無數世界中無量無數的有情眾生，做無量無數利益的事情。這被稱為『放大光明』。應當知道，像這樣一切能變化的、神通境界的智慧神通，其品類差別，一一分別都是無量無數的。憑藉這種神通，能夠轉變其餘具有自性的事物，使之變成其他事物。所以稱為『能變神境智通』。 云何能化神境智通品類差別：如果簡略地說，無中生有，就稱為『化』。能夠以變化的意念，隨心所欲地創造種種前所未有的事物。所以稱為『能化神境智通』。這種變化又有很多種，或者變化為身體，或者變化為境界，或者變化為語言。或者變化為身體和境界：所變化的身體，像自身或者不像自身，像他人或者不像他人。而且，所變化的身體，無論是自己還是他人，或者像或者不像，只能變化成與根（指眼、耳、鼻、舌、身、意六根）相似，以及根所依之處，而不是真正的根。又能變化成相似的境界，比如飲食等，末尼（Mani，摩尼）寶珠、琉璃寶等，所有色、香、味、觸所包含的外在資生用具，或者與它們相似，或者與它們不同，隨心所欲，一切都能變化。而且，所變化的身體與自己同類，並非...
【English Translation】 English version 'Bestowing Peace and Happiness': It enables beings to be apart from all coverings (of afflictions), and to listen to the Dharma with focused minds. This is a temporary expedient, not ultimate. Furthermore, it can harmonize the elements (referring to earth, water, fire, wind, etc.) to avoid damage from mutual conflict and change. It eliminates disasters, plagues, and diseases caused by non-humans (referring to the eight classes of beings such as Devas and Nagas). This is called 'Bestowing Peace and Happiness'. 'Emitting Great Light': It refers to Buddhas and Bodhisattvas who, relying on Samadhi (concentration) and attaining freedom, emit light from their bodies through supernatural power. Sometimes a single ray of light illuminates countless worlds in the ten directions, enabling all sentient beings in evil realms to cease their various sufferings. Sometimes a single ray of light illuminates the heavens, enabling the great and powerful Devas (gods), Nagas (dragons), Yaksas (night demons), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (giant birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), etc., to abide in their respective palaces, awakened by the light, and all come to assemble. Sometimes a single ray of light illuminates countless worlds in the ten directions, enabling Bodhisattvas residing in other worlds to be awakened by the light, and all come to assemble. In short, the Tathagatas (Thus Come Ones) and others can emit countless kinds of light, and can perform countless beneficial deeds for countless sentient beings in countless worlds. This is called 'Emitting Great Light'. It should be known that all such transformations, the wisdom and supernatural powers of the divine realm, their categories and differences, are each immeasurable and countless. By means of this supernatural power, one can transform other things that have self-nature, causing them to become other things. Therefore, it is called 'Transformative Divine Realm Wisdom and Supernatural Power'. 'How are the categories and differences of Transformative Divine Realm Wisdom and Supernatural Power?': Briefly speaking, to create something from nothing is called 'transformation'. To be able to use the mind of transformation to create various unprecedented things as one wishes is called 'Transformative Divine Realm Wisdom and Supernatural Power'. This transformation is of many kinds: either transforming into a body, or transforming into an environment, or transforming into speech. Or transforming into a body and an environment: the transformed body is either similar to oneself or dissimilar, similar to another or dissimilar. Moreover, the transformed body, whether oneself or another, whether similar or dissimilar, can only transform into something similar to the sense organs (referring to the six senses: eye, ear, nose, tongue, body, and mind), and the place where the sense organs rely, but not the actual sense organs. Furthermore, one can transform into similar environments, such as food and drink, Mani jewels, lapis lazuli jewels, etc., all external necessities contained in form, smell, taste, and touch, either similar to them or different from them, one can transform into anything as one wishes. Moreover, the transformed body is of the same kind as oneself, not...
一眾多種種差別。或作天龍藥叉健達縛。阿素洛揭路荼緊捺洛牟呼洛伽色像。或作人傍生鬼那洛迦色像。或作聲聞獨覺菩薩如來色像。若所化身與菩薩身極相似者。名所化身與自相似。若不爾者名所化身非自相似。又所化身與他同類亦有多種。若作天身與彼天身極相似者。名所化身與他相似。若不爾者名所化身非他相似。如作天身。乃至佛身當知亦爾。云何此中化作多身。謂佛菩薩於十方面無量無數諸世界中。一時化作種種形類。能為無量無數有情作利益事。如是所化種種形類。于中或有諸佛菩薩雖滅度後由住持力而故隨轉。或有暫時作利益已化事便息。又佛菩薩或作化事。唯令眾生睹見而已。如幻所作不堪受用。或復化作飲食衣服末尼真珠琉璃螺貝壁玉珊瑚車乘等事與實無異。如是所作財食眾具。令諸眾生常得受用。是名化身及化境界。或化為語者。或有化語妙音相應。或有化語廣音具足。或有化語系屬於自。或有化語系屬於他。或有化語無所繫屬。或有化語宣說正法言詞所攝。或有化語誨責放逸言詞所攝。妙音相應者。謂佛菩薩所說化語。其聲深遠如雲雷音。其聲和雅如頻迦音。能感眾心甚可愛樂。又此化語圓上微妙顯了。易解樂聞無逆無依無盡。廣音具足者。謂佛菩薩所說化語其聲廣大。隨其所樂無量種類。天
【現代漢語翻譯】 現代漢語譯本 各種各樣的化身形態各不相同。或者化作天（Devaloka，神界眾生）, 龍（Nāga，蛇神）, 藥叉（Yaksa，夜叉，一種守護神）, 健達縛（Gandharva，乾闥婆，天界的樂神）。阿素洛（Asura，阿修羅，一種好戰的神）, 揭路荼（Garuda，迦樓羅，一種巨鳥）, 緊捺洛（Kinnara，緊那羅，一種半人半鳥的神）, 牟呼洛伽（Mahoraga，摩睺羅伽，一種大蟒神）的形象。或者化作人、傍生（動物）、鬼、那洛迦（Naraka，地獄）的形象。或者化作聲聞（Śrāvaka，阿羅漢）、獨覺（Pratyekabuddha，辟支佛）、菩薩（Bodhisattva，菩薩）、如來（Tathāgata，佛）的形象。如果所變化的形象與菩薩自身非常相似，就叫做『所化身與自身相似』。如果不是這樣，就叫做『所化身與自身不相似』。此外，所化身與他者同類也有多種情況。如果化作天身與彼天身非常相似，就叫做『所化身與他者相似』。如果不是這樣，就叫做『所化身與他者不相似』。像化作天身一樣，乃至化作佛身，應當知道也是如此。 如何理解這裡所說的『化作多身』呢？這是指佛和菩薩在十方無量無數的世界中，一時化作種種不同的形類，能夠為無量無數的有情眾生做利益的事情。像這樣所變化的種種形類，其中有些是諸佛菩薩雖然已經滅度之後，由於願力住持的緣故而仍然隨順運轉的；有些是暫時做了利益的事情之後，化現的事情就停止了。還有佛菩薩所作的化現之事，僅僅是讓眾生看到而已，就像幻術所變現的事物一樣，不能夠真正受用。或者又化作飲食、衣服、末尼（Mani，摩尼寶珠）、真珠（珍珠）、琉璃（琉璃）、螺貝（海螺）、璧玉（玉璧）、珊瑚（珊瑚）、車乘等事物，與真實的事物沒有差別。像這樣所化作的財物、食物、資具，讓眾生常常能夠得到受用。這叫做化身以及化現的境界。 或者化現為語言。有些化現的語言與妙音相應，有些化現的語言廣大而完備，有些化現的語言系屬於自身，有些化現的語言系屬於他者，有些化現的語言無所繫屬。有些化現的語言宣說正法言辭所攝的內容，有些化現的語言是訓誡責備放逸的言辭所攝的內容。『妙音相應』是指佛菩薩所說的化現的語言，其聲音深遠如同云雷的聲音，其聲音和諧文雅如同頻迦（Kalavinka，迦陵頻伽鳥）的聲音，能夠感動眾生的心，非常可愛和喜樂。而且這種化現的語言圓滿、至上、微妙、顯明、容易理解、樂於聽聞、沒有違逆、沒有依賴、沒有窮盡。『廣音具足』是指佛菩薩所說的化現的語言，其聲音廣大，隨著眾生所喜好的無量種類，
【English Translation】 English version The various kinds of emanations are diverse. They may appear as Devas (Devaloka, gods), Nāgas (dragons), Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (mythical birds), Kinnaras (mythical creatures, half-human, half-bird), or Mahoragas (great serpents). Or they may appear as humans, animals, ghosts, or beings in Naraka (hell). Or they may appear as Śrāvakas (arhats), Pratyekabuddhas (solitary Buddhas), Bodhisattvas, or Tathāgatas (Buddhas). If the emanation is very similar to the Bodhisattva's own form, it is called 'the emanation is similar to oneself.' If not, it is called 'the emanation is not similar to oneself.' Furthermore, there are many kinds of emanations that are of the same type as others. If the emanation appears as a Deva and is very similar to that Deva, it is called 'the emanation is similar to others.' If not, it is called 'the emanation is not similar to others.' Just as with the emanation as a Deva, it is the same even up to the emanation as a Buddha. How does one understand the 'emanation of multiple bodies' here? It refers to Buddhas and Bodhisattvas who, in the ten directions and in countless worlds, simultaneously emanate various forms and types, capable of benefiting countless sentient beings. Among these various emanated forms, some continue to function due to the power of their vows, even after the Buddhas and Bodhisattvas have passed away; others cease their emanations after temporarily performing beneficial deeds. Furthermore, the emanations of Buddhas and Bodhisattvas may only be for the sake of being seen by sentient beings, like illusions that cannot be truly used. Or they may emanate food, clothing, Mani (jewels), pearls, lapis lazuli, conch shells, jade, coral, vehicles, and other things, which are no different from real objects. These emanated wealth, food, and resources allow sentient beings to constantly benefit from them. This is called the Nirmāṇakāya (emanation body) and the realm of emanation. Or they may emanate speech. Some emanated speech is in harmony with wondrous sounds; some emanated speech is vast and complete; some emanated speech is related to oneself; some emanated speech is related to others; some emanated speech is unrelated. Some emanated speech is contained within words that proclaim the Dharma; some emanated speech is contained within words that admonish and rebuke negligence. 'In harmony with wondrous sounds' refers to the emanated speech of Buddhas and Bodhisattvas, whose sound is deep and far-reaching like the sound of thunder, whose sound is harmonious and elegant like the sound of a Kalavinka (a mythical bird with a beautiful voice), capable of moving the hearts of beings, and is very lovely and joyful. Moreover, this emanated speech is complete, supreme, subtle, clear, easy to understand, pleasant to hear, without contradiction, without dependence, and without end. 'Vast and complete sound' refers to the emanated speech of Buddhas and Bodhisattvas, whose sound is vast, according to the countless types that beings desire,
龍藥叉健達縛。阿素洛揭路荼緊捺洛牟呼洛伽。聲聞菩薩人非人等。無量眾會。一逾繕那皆悉充滿。以妙圓音隨類遍告。又隨所樂小千世界二千世界三千世界。乃至十方無量無數諸世界中。若近若遠所有眾會。以妙圓音隨類遍告。於此聲中出種種音。為諸眾生。說種種法。隨其所應各得義利。系屬於自者。謂佛菩薩所說化語。于化自身出種種音。宣說正法誨責放逸。系屬於他者。謂佛菩薩所說化語。于化他身宣說正法誨責放逸。無所繫屬者。謂佛菩薩所說化語。或於空中或於所化非情法上而有所說。宣說正法言詞所攝者。謂佛菩薩所說化語。開示正理令諸愚癡于種種法皆得悟解。誨責放逸。言詞所攝者。謂佛菩薩所說化語。為不愚癡獲得凈信。而放逸者責其放逸令生慚愧。誨不放逸令勤修學。如是所說眾多化事略有三種。化身化境及以化語。當知如是一切。能化神境智通品類差別。一一分別無量無數。
如是二種諸佛菩薩神境智通能辦二事。一者示現種種神通。引諸眾生入佛聖教。二者示現種種神通。惠施無量受苦眾生。眾多品類利益安樂。云何諸佛菩薩隨念宿住智通。謂佛菩薩以宿住智。自能隨念己之宿住。曾於如是有情類中我如是名。如經廣說。亦能隨念他諸有情身等一切品類差別。如自隨念己事無異。又
【現代漢語翻譯】 現代漢語譯本 龍（Nāga，一種蛇形神祇）、藥叉（Yakṣa，一種半神）、健達縛（Gandharva，天上的音樂家）、阿素洛（Asura，一種好戰的神祇）、揭路荼（Garuda，一種巨鳥）、緊捺洛（Kinnara，一種半人半鳥的神祇）、牟呼洛伽（Mahoraga，一種巨蛇神）、聲聞（Śrāvaka，聽聞佛法而證悟的弟子）、菩薩（Bodhisattva，為利益眾生而修行成佛的修行者）、人、非人等，無量的眾會，在一逾繕那（Yojana，古印度長度單位）的範圍內都充滿。以微妙圓滿的聲音，隨著不同的種類普遍告知。又隨著所喜好的小千世界、二千世界、三千世界，乃至十方無量無數的諸世界中，無論遠近所有的眾會，以微妙圓滿的聲音，隨著不同的種類普遍告知。在這聲音中發出種種不同的聲音，為各種眾生，說種種的法，隨著他們所相應的，各自得到義理利益。系屬於自己的，是指佛菩薩所說的教化之語，在教化自身發出種種聲音，宣說正法，告誡責備放逸的行為。系屬於他人的，是指佛菩薩所說的教化之語，在教化他人之身宣說正法，告誡責備放逸的行為。無所繫屬的，是指佛菩薩所說的教化之語，或者在空中，或者在所教化的非情之法上而有所說。宣說正法，言辭所包含的，是指佛菩薩所說的教化之語，開示正理，令諸愚癡的人對於種種法都能夠悟解，告誡責備放逸的行為。言辭所包含的，是指佛菩薩所說的教化之語，爲了不愚癡而獲得清凈信心，卻又放逸的人，責備他們的放逸，令他們生起慚愧之心，告誡不放逸的人，令他們勤奮修學。像這樣所說的眾多教化之事，略有三種：化身、化境以及化語。應當知道像這樣的一切，能教化的神通境界、智慧通達的品類差別，一一分別都是無量無數的。 像這樣兩種諸佛菩薩的神通境界和智慧通達，能夠辦理兩件事：一是示現種種神通，引導眾生進入佛陀的聖教；二是示現種種神通，惠施無量受苦的眾生，給予眾多品類的利益和安樂。什麼是諸佛菩薩隨念宿住的智慧通達？是指佛菩薩以宿住智，自己能夠隨念自己的宿世，曾經在像這樣的有情眾生中，我的名字是這樣，如經中所廣說。也能隨念其他有情的身等一切品類差別，就像自己隨念自己的事情一樣沒有差別。又
【English Translation】 English version Nāgas (龍，a type of serpent deity), Yakṣas (藥叉，a type of semi-divine being), Gandharvas (健達縛，celestial musicians), Asuras (阿素洛，warlike deities), Garudas (揭路荼，giant birds), Kinnaras (緊捺洛，part-human, part-bird deities), Mahoragas (牟呼洛伽，great serpent deities), Śrāvakas (聲聞，disciples who attain enlightenment by hearing the Buddha's teachings), Bodhisattvas (菩薩，beings who strive for enlightenment to benefit all beings), humans, non-humans, and other immeasurable assemblies, all filled a Yojana (逾繕那，an ancient Indian unit of distance). With a wondrous and perfect voice, they were universally informed according to their respective kinds. Furthermore, throughout the liked small chiliocosms, dichiliocosms, trichiliocosms, and even the immeasurable and countless worlds in the ten directions, all assemblies, near and far, were universally informed with a wondrous and perfect voice according to their respective kinds. Within this voice, various sounds emerged, speaking various Dharmas (法，teachings) for all beings, each receiving benefit and advantage according to their needs. That which pertains to oneself refers to the transformative speech of Buddhas and Bodhisattvas, emanating various sounds from their own transformed bodies, proclaiming the True Dharma (正法，the correct teachings) and admonishing against negligence. That which pertains to others refers to the transformative speech of Buddhas and Bodhisattvas, proclaiming the True Dharma and admonishing against negligence from the transformed bodies of others. That which pertains to nothing refers to the transformative speech of Buddhas and Bodhisattvas, spoken either in the air or upon transformed non-sentient phenomena. That which is encompassed by the words proclaiming the True Dharma refers to the transformative speech of Buddhas and Bodhisattvas, revealing the correct principles, enabling all ignorant beings to awaken to understanding of the various Dharmas, and admonishing against negligence. That which is encompassed by the words admonishing against negligence refers to the transformative speech of Buddhas and Bodhisattvas, for those who are not ignorant but have attained pure faith, yet are negligent, rebuking their negligence, causing them to feel shame, and admonishing the non-negligent to diligently cultivate and learn. Thus, the numerous transformative activities spoken of can be summarized into three types: transformed bodies, transformed realms, and transformed speech. Know that all of these, the transformative spiritual realms, the categories of wisdom and understanding, are each immeasurable and countless when distinguished individually. Thus, these two types of divine powers and wisdom of Buddhas and Bodhisattvas can accomplish two things: first, to manifest various supernatural powers, leading all beings into the Buddha's sacred teachings; second, to manifest various supernatural powers, bestowing immeasurable suffering beings with numerous kinds of benefits and happiness. What is the wisdom of Buddhas and Bodhisattvas to recall past lives? It refers to Buddhas and Bodhisattvas using the wisdom of past lives to recall their own past lives, such as 'I was named such in such a sentient being,' as extensively described in the scriptures. They can also recall all the different categories of other sentient beings' bodies, etc., just as they recall their own affairs without any difference. Furthermore,
能令他得宿住智。能自隨念前際所經若自若他身等一切品類差別。曾於如是有情類中。我如是名。乃至廣說。如是有情轉復令他得宿住智。能自隨念一切宿住。如前無異。如是展轉令憶宿住。皆如自己于現法中。又能隨念諸微細事所有一切若少若多先所造作先所思惟。皆無忘失。又能隨念無間剎那。次第所作無間斷故。又能隨念有量有數宿住差別。所知時劫可算數故。又能隨念無量無數宿住差別。所知時劫不可數故。以要言之。此宿住智于如是處於如是類于如是量。隨其所欲皆無礙轉。如是名為諸佛。菩薩隨念宿住所攝威力。又由隨念宿住智故憶念本生。為諸有情開示先世種種品類第一希有菩薩所行難行苦行。令于佛所生凈信故。起恭敬故。令于生死深厭離故。又由此智憶念本事。為諸眾生開示種種先世相應業果異熟。為令妄計前際常論一分常論常見眾生破常見故。
云何諸佛菩薩天耳智通。謂佛菩薩以凈天耳。能于種種天聲人聲。聖聲非聖聲。大聲小聲。辯聲非辯聲。化聲非化聲。遠聲近聲。皆悉得聞。聞天聲者。若不作意。下從欲界上至色究竟宮。其中受生諸有情類種種音聲皆悉能聞。若作意時。過是已上諸世界聲皆亦能聞。聞人聲者。遍於一切傍四大洲受生有情種種音聲皆悉能聞。聞聖聲者。于諸如來聲
【現代漢語翻譯】 現代漢語譯本 能使他獲得宿住智（Pubbenivasanussati-nana），能夠回憶起過去世所經歷的一切，無論是自己還是他人的身體等一切品類的差別。曾經在這樣的有情眾生中，『我』是這樣的名字，乃至廣說。這樣的有情輾轉相傳，使他人也獲得宿住智，能夠回憶起一切宿住，如前所述沒有不同。這樣輾轉相傳，使憶念宿住，都如同自己于現在法中一樣。又能回憶起諸微細事，所有一切或少或多先前所造作、先前所思惟的，都沒有遺忘。又能回憶起無間剎那，次第所作，因為沒有間斷的緣故。又能回憶起有量有數的宿住差別，所知的時劫可以算數的緣故。又能回憶起無量無數的宿住差別，所知的時劫不可數目的緣故。總而言之，此宿住智對於如是處、于如是類、于如是量，隨其所欲都能無礙運轉。這被稱為諸佛、菩薩隨念宿住所攝的威力。又由於隨念宿住智的緣故，憶念本生，為諸有情開示先世種種品類第一希有菩薩所行的難行苦行，使他們對於佛所生起清凈的信心，生起恭敬心，使他們對於生死深生厭離心。又由此智憶念本事，為諸眾生開示種種先世相應的業果異熟，爲了使妄計前際常論、一分常論、常見眾生破除常見的緣故。
什麼是諸佛菩薩的天耳智通（Dibba-sota-nana）？ 諸佛菩薩以清凈的天耳，能夠聽到種種天聲、人聲、聖聲、非聖聲、大聲、小聲、辯聲、非辯聲、化聲、非化聲、遠聲、近聲，都能夠聽聞。聽聞天聲，如果不作意，下從欲界上至色究竟宮，其中受生的諸有情眾生的種種音聲都能夠聽聞。如果作意時，超過這些以上的諸世界聲也都能聽聞。聽聞人聲，遍於一切傍四大洲受生的有情眾生的種種音聲都能夠聽聞。聽聞聖聲，于諸如來聲
【English Translation】 English version It enables him to obtain the Knowledge of Past Lives (Pubbenivasanussati-nana), enabling him to recall all the differences in categories of what he has experienced in previous lives, whether his own or others' bodies, etc. In such sentient beings, 'I' had such a name, and so on, extensively explained. Such sentient beings transmit this knowledge, enabling others to obtain the Knowledge of Past Lives, enabling them to recall all past lives, as before, without difference. Thus, transmitted in turn, it enables the recollection of past lives, just as oneself in the present Dharma. Furthermore, it enables the recollection of subtle matters, all that was previously done or previously thought, whether little or much, without forgetting. It also enables the recollection of uninterrupted moments, actions performed in sequence, because there is no interruption. It also enables the recollection of limited and countable differences in past lives, because the known time periods are countable. It also enables the recollection of unlimited and countless differences in past lives, because the known time periods are uncountable. In short, this Knowledge of Past Lives, in such a place, in such a category, in such a quantity, operates without hindrance according to one's desire. This is called the power of the Buddhas and Bodhisattvas in recollecting past lives. Moreover, due to the Knowledge of Past Lives, one remembers one's own previous births, revealing to sentient beings the various categories of rare and difficult practices performed by Bodhisattvas in past lives, causing them to generate pure faith in the Buddha, to arise with reverence, and to deeply renounce and detach from Samsara. Furthermore, by this knowledge, one remembers past events, revealing to sentient beings the various corresponding karmic results and ripenings of past lives, in order to break the common view of those who falsely assume permanence in the past, partial permanence, or eternalism.
What is the Divine Ear Knowledge (Dibba-sota-nana) of the Buddhas and Bodhisattvas? The Buddhas and Bodhisattvas, with their pure divine ears, are able to hear all kinds of sounds, heavenly sounds, human sounds, noble sounds, ignoble sounds, loud sounds, soft sounds, articulate sounds, inarticulate sounds, transformed sounds, untransformed sounds, distant sounds, near sounds, all can be heard. Hearing heavenly sounds, if not intentionally focused, from the Desire Realm up to the Akanistha Heaven, the various sounds of all sentient beings born therein can be heard. If intentionally focused, the sounds of worlds beyond these can also be heard. Hearing human sounds, the various sounds of all sentient beings born in the four great continents can be heard. Hearing noble sounds, the sounds of all Tathagatas
聞獨覺及諸菩薩。若從彼聞展轉為余諸有情類。宣說種種示現教導贊勵慶慰。勸修諸善勸舍諸惡。所有音聲皆悉能聞。又於一切無染污心。受持讀誦論議抉擇。無倒諫誨為作憶念教授教誡。及余所有善言善說能引義利種種音聲皆悉能聞。如是等類名聞聖聲。聞非聖聲者。于諸有情虛妄離間邪綺粗獷。生下惡趣。生上天趣。生傍人趣種種音聲。皆悉能聞。聞大聲者。謂于大眾生聲大集會。聲種種苦具所逼切聲。大號哭聲相呼召聲。大雷吼聲諸螺貝聲。諸鼓角等種種音聲。皆悉能聞。聞小聲者。下至耳語諸微細聲皆悉能聞。聞辯聲者。于義易了種種音聲皆悉能聞。聞非辯聲者。于義難了種種音聲謂達羅弭荼種種明咒。風鈴樹響鸚鵡鸜鵒。百舌鸝黃命命鳥等所出音聲皆悉能聞。聞化聲者。謂於一切得心自在具神通者。依神通力所化音聲。皆悉能聞。聞非化聲者。謂于種種異彼音聲。皆悉能聞。聞遠聲者。除佛菩薩所住聚落城邑等中所有音聲。于余乃至無量無數世界中聲。皆悉能聞。聞近聲者。聞所除聲。云何諸佛菩薩見死生智通。謂佛菩薩以超過人清凈天眼。見諸有情死時生時妙色惡色若劣若勝。及於后際生已增長諸根。成熟身諸所作善惡無記差別而轉。又現見知諸光明色諸微細色諸變化色諸凈妙色。下至無間上至色究竟宮
【現代漢語翻譯】 現代漢語譯本 聽聞獨覺（Pratyekabuddha，獨自覺悟者）及諸菩薩的聲音。如果從他們那裡聽聞，再輾轉為其他有情眾生宣說，以種種方式示現、教導、讚揚、鼓勵、慶賀、安慰，勸導修行諸善，勸捨棄諸惡，所有這些音聲都能夠聽聞。又對於一切沒有染污的心，受持、讀誦、論議、抉擇，無有顛倒地勸諫教誨，為他們憶念，教授教誡，以及其他所有善言善說，能夠引導義利的種種音聲，都能夠聽聞。像這些等等，名為聽聞聖聲。 聽聞非聖聲，是指對於諸有情眾生虛妄的離間語、邪語、綺語、粗獷語，以及墮入下惡趣的音聲，生到上天趣的音聲，生到傍生、人趣的種種音聲，都能夠聽聞。 聽聞大聲，是指于大眾之中發出的聲音，巨大的苦惱所逼迫的聲音，巨大的號哭聲、相互呼喚的聲音，巨大的雷吼聲，各種螺貝的聲音，各種鼓角等等的種種音聲，都能夠聽聞。 聽聞小聲，是指下至耳語，各種微細的聲音都能夠聽聞。 聽聞辯了的聲音，是指對於義理容易理解的種種音聲都能夠聽聞。聽聞非辯了的聲音，是指對於義理難以理解的種種音聲，比如達羅弭荼（Dravida，南印度古國）的語言，各種明咒，風鈴、樹響，鸚鵡、鸜鵒、百舌、鸝黃、命命鳥等所發出的音聲，都能夠聽聞。 聽聞化聲，是指對於一切得到心自在、具有神通者，依靠神通力所變化的音聲，都能夠聽聞。聽聞非化聲，是指對於種種不同於化聲的音聲，都能夠聽聞。 聽聞遠聲，是指除了佛菩薩所居住的聚落、城邑等中的所有音聲，對於其餘乃至無量無數世界中的聲音，都能夠聽聞。聽聞近聲，是指聽聞所排除的聲音。 什麼是諸佛菩薩的見死生智通？是指佛菩薩以超過人類的清凈天眼，見到諸有情眾生死時、生時，美好的顏色、醜惡的顏色，是低劣還是殊勝，以及在後來的生命中，出生后增長諸根，成熟身體，所作的善、惡、無記的差別而流轉。又現見知各種光明色、各種微細色、各種變化色、各種清凈美妙的顏色，下至無間地獄，上至色究竟天宮。
【English Translation】 English version Hearing the voices of Pratyekabuddhas (those who attain enlightenment on their own) and Bodhisattvas. If, having heard from them, one further proclaims to other sentient beings, manifesting, teaching, praising, encouraging, celebrating, and comforting in various ways, exhorting them to cultivate all virtues and abandon all evils, all such sounds can be heard. Furthermore, with a mind free from all defilement, upholding, reciting, discussing, and discerning, offering unerring admonishments and instructions, reminding them, teaching and guiding them, and all other good and well-spoken words that can lead to benefit and welfare, all such sounds can be heard. Such are called hearing sacred sounds. Hearing non-sacred sounds refers to hearing the false, divisive, deceitful, flattering, and harsh words directed towards sentient beings, as well as the sounds of those falling into lower realms, being born in higher heavenly realms, or being born in animal or human realms. Hearing loud sounds refers to hearing sounds arising from large gatherings, sounds compelled by great suffering, loud cries, mutual calls, loud thunderous sounds, the sounds of various conch shells and trumpets, and the sounds of various drums and horns. Hearing soft sounds refers to hearing even whispers and all subtle sounds. Hearing intelligible sounds refers to hearing all kinds of sounds that are easily understood in meaning. Hearing unintelligible sounds refers to hearing all kinds of sounds that are difficult to understand in meaning, such as the Dravida (ancient South Indian kingdom) language, various mantras, the sounds of wind chimes and trees, and the sounds produced by parrots, mynas, magpies, orioles, cuckoos, and jivamjivaka birds. Hearing emanated sounds refers to hearing the sounds emanated by those who have attained mastery of mind and possess supernatural powers, through the power of their supernatural abilities. Hearing non-emanated sounds refers to hearing all kinds of sounds that are different from emanated sounds. Hearing distant sounds refers to hearing sounds from countless worlds, except for the sounds within the settlements, cities, and towns where Buddhas and Bodhisattvas reside. Hearing nearby sounds refers to hearing the sounds that are not excluded. What is the knowledge of the passing away and rebirth of beings possessed by Buddhas and Bodhisattvas? It refers to Buddhas and Bodhisattvas seeing, with their pure divine eye that surpasses human vision, sentient beings at the time of death and birth, seeing beautiful and ugly colors, whether inferior or superior, and in their subsequent lives, the growth of their faculties after birth, the maturation of their bodies, and the differences in their actions, whether virtuous, non-virtuous, or neutral. Furthermore, they directly perceive various luminous colors, subtle colors, transformed colors, and pure and wondrous colors, from the Avici Hell up to the Akanistha Heaven.
。不由作意皆能見知。若作意時能見上下無量無數余世界色。亦能見傍無量無數諸世界中一切諸色。乃至能見彼彼佛土彼彼如來安坐彼彼異類大會宣說正法。顯然無亂。
又佛菩薩以凈天眼。普見十方無量無數諸有情類身之所作凈不凈業。既見彼已隨其所應隨其所宜。施作種種利益安樂。以凈天耳。普聞十方無量無數諸有情類語之所作凈不凈業。既聞彼已隨其所應隨其所宜。施作種種利益安樂。是名略說諸佛菩薩天眼天耳之所作業。
云何諸佛菩薩知心差別智通。謂佛菩薩以他心智。遍知十方無量無數諸世界中他有情類。若有纏煩惱心。若離纏煩惱心。若有隨縛有隨眠煩惱心。若離隨縛離隨眠煩惱心。又遍了知有染心邪願心。謂諸外道心及有愛染心。又遍了知無染心正願心。謂與上相違心。又遍了知劣心。謂生欲界諸有情類。下至一切禽獸等心。又遍了知中心。謂生色界諸有情類諸所有心。又遍了知勝心。謂生無色界諸有情類諸所有心。又遍了知樂相應心苦相應心不苦不樂相應心。又能以一知他心智。於一有情如是所有。如是體性。如是品類。如是行相。如是分齊心起現前。於一念頃並如實知。又能以一知他心智。于多有情如是所有。如是體性。如是品類。如是行相。如是分齊心起現前。於一念頃並如實
【現代漢語翻譯】 現代漢語譯本：不通過刻意用意也能看見和知道。如果刻意用意時，能看見上方和下方無量無數其他世界的顏色，也能看見旁邊無量無數各個世界中的一切顏色，乃至能看見那些佛土中那些如來安坐在那些不同種類的大會上宣說正法，清晰明瞭沒有錯亂。
而且，佛菩薩以清凈的天眼，普遍看見十方無量無數各類有情眾生身體所做的清凈和不清凈的業。看見之後，就根據他們各自應該得到的、各自適合的，施予各種利益和安樂。以清凈的天耳，普遍聽見十方無量無數各類有情眾生語言所做的清凈和不清凈的業。聽見之後，就根據他們各自應該得到的、各自適合的，施予各種利益和安樂。這叫做簡略地說諸佛菩薩天眼天耳所做的事業。
什麼是諸佛菩薩的知心差別智通呢？就是說，佛菩薩以他心智，普遍知道十方無量無數各個世界中其他有情眾生的心。如果有被煩惱纏縛的心，有脫離煩惱纏縛的心；有被隨縛和隨眠煩惱束縛的心，有脫離隨縛和隨眠煩惱的心。又普遍了知有染污的心和邪惡願望的心，就是指那些外道的心以及有愛慾染著的心。又普遍了知沒有染污的心和正當願望的心，就是指與上面相反的心。又普遍了知低劣的心，就是指生活在欲界的各類有情眾生，下至一切禽獸等的心。又普遍了知中等的心，就是指生活在（色界）的各類有情眾生所有的一切心。又普遍了知殊勝的心，就是指生活在無（無色界）的各類有情眾生所有的一切心。又普遍了知與快樂相應的心、與痛苦相應的心、與不苦不樂相應的心。而且能用一種知他心智，對於一個有情眾生如此這般的所有，如此這般的體性，如此這般的品類，如此這般的行相，如此這般的分寸，心念生起顯現，在一念之間全部如實知道。而且能用一種知他心智，對於多個有情眾生如此這般的所有，如此這般的體性，如此這般的品類，如此這般的行相，如此這般的分寸，心念生起顯現，在一念之間全部如實知道。
【English Translation】 English version: Without deliberate intention, they can see and know. If they deliberately intend, they can see the colors of countless other worlds above and below, and they can also see all the colors in countless worlds around them, even seeing those Tathagatas seated in those different kinds of assemblies in those Buddha lands, clearly and without confusion.
Moreover, Buddhas and Bodhisattvas, with their pure divine eyes, universally see the pure and impure deeds done by the bodies of countless sentient beings in the ten directions. Having seen them, they bestow various benefits and happiness according to what is appropriate and suitable for each. With their pure divine ears, they universally hear the pure and impure deeds done by the speech of countless sentient beings in the ten directions. Having heard them, they bestow various benefits and happiness according to what is appropriate and suitable for each. This is called briefly describing the works done by the divine eyes and divine ears of Buddhas and Bodhisattvas.
What is the knowledge of the differences in minds, the supernormal power of Buddhas and Bodhisattvas? It is that Buddhas and Bodhisattvas, with their knowledge of others' minds, universally know the minds of other sentient beings in countless worlds in the ten directions. Whether they have minds bound by afflictions, or minds free from the bonds of afflictions; whether they have minds bound by latent afflictions, or minds free from latent afflictions. They also universally know minds with defilements and minds with evil wishes, referring to the minds of those of other paths and minds with attachment to love. They also universally know minds without defilements and minds with righteous wishes, referring to minds contrary to the above. They also universally know inferior minds, referring to the minds of sentient beings born in the Desire Realm, down to all birds and beasts. They also universally know middling minds, referring to all the minds of sentient beings born in the Form Realm. They also universally know superior minds, referring to all the minds of sentient beings born in the Formless Realm. They also universally know minds corresponding to pleasure, minds corresponding to suffering, and minds corresponding to neither pleasure nor suffering. Moreover, with one knowledge of others' minds, they can know in one instant, as they truly are, all the possessions, suchness, categories, characteristics, and limits of the mind arising and manifesting in one sentient being. Moreover, with one knowledge of others' minds, they can know in one instant, as they truly are, all the possessions, suchness, categories, characteristics, and limits of the mind arising and manifesting in many sentient beings.
知。又佛菩薩此他心通。知諸有情諸根勝劣。知諸有情種種勝解。知諸有情種種界行。隨其所應能正安處趣涅槃宮種種正行。當知是名此所作業。
云何諸佛菩薩漏盡智通。謂佛菩薩如實了知煩惱盡。得如實了知若自若他于諸漏盡已得未得。如實了知若自若他所有能得漏盡方便。如能如實了知方便。于非方便亦如實知。如實知他于漏盡得有增上慢。如實知他于漏盡得離增上慢。又諸菩薩雖能如實了知一切漏盡功德能證方便。而不作證。是故菩薩于有漏事及與諸漏不速舍離。雖行種種有漏事中而不染污。如是威力于諸威力最為殊勝。又佛菩薩由漏盡智自無染污。亦善為他廣分別說壞增上慢。當知是名此所作業。
云何法威力。謂佈施威力乃至般若威力。此佈施等諸法威力。應知一一略有四相。一者斷所對治相。二者資糧成熟相。三者饒益自他相。四者與當來果相。佈施四相者。謂諸菩薩修行惠施能斷慳吝。施所對治。是名第一。即此惠施能作自己菩提資糧。亦即能作佈施攝事成熟有情。是名第二。施先意悅施時心凈施已無悔。於三時中心常歡喜。以自饒益亦能除他飢渴寒熱種種疾病。所欲匱乏怖畏眾苦以饒益他。是名第三。于當來世在在生處恒常富樂。得大祿位得大財寶。得大朋黨得大眷屬。是名第四。是
【現代漢語翻譯】 現代漢語譯本：知。又佛菩薩此他心通（能夠了解他人想法的神通）。知曉所有有情（眾生）諸根（指眼、耳、鼻、舌、身、意六根）的勝劣。知曉所有有情種種殊勝的見解。知曉所有有情種種不同的界行（不同眾生的行為）。隨其所應，能夠正確地安置他們，引導他們趣向涅槃宮（寂滅的境界）的種種正確修行。應當知道，這名為此（佛菩薩）所作業。
云何諸佛菩薩漏盡智通（斷絕所有煩惱的神通）？ 謂佛菩薩如實了知煩惱已盡。如實了知無論是自己還是他人，對於諸漏（煩惱）是已經斷盡還是尚未斷盡。如實了知無論是自己還是他人，所有能夠得到漏盡的方便法門。能夠如實了知方便法門，對於非方便法門也如實知曉。如實知曉他人對於漏盡是否生起增上慢（驕傲自滿）。如實知曉他人對於漏盡是否遠離增上慢。又諸菩薩雖然能夠如實了知一切漏盡的功德和能夠證得漏盡的方便法門，卻不急於自己作證。所以菩薩對於有漏之事以及各種煩惱，不快速地舍離。雖然行於種種有漏之事中，卻不被染污。這樣的威力，在所有威力中最為殊勝。又佛菩薩由於漏盡智（斷絕煩惱的智慧），自身沒有染污，也善於為他人廣泛地分別解說，破除增上慢。應當知道，這名為此（佛菩薩）所作業。
云何法威力？謂佈施威力乃至般若（智慧）威力。此佈施等諸法威力，應當知道，每一個略有四種相狀。一是斷除所對治的相狀。二是資糧成熟的相狀。三是饒益自己和他人的相狀。四是給予當來果報的相狀。佈施的四種相狀是：菩薩修行佈施，能夠斷除慳吝，這是佈施所對治的。是名第一。即此佈施能夠作為自己菩提（覺悟）的資糧，也能夠作為佈施攝受有情成熟的因緣。是名第二。佈施之前心生喜悅，佈施之時心懷清凈，佈施之後沒有後悔，于這三個時段中心常歡喜。以自己得到的饒益，也能夠解除他人的飢渴寒熱，種種疾病，所欲求的匱乏，怖畏和眾多的痛苦，以此來饒益他人。是名第三。于當來世，在在生生之處，恒常富足快樂，得到大的祿位，得到大的財寶，得到大的朋黨，得到大的眷屬。是名第四。是
【English Translation】 English version: He knows. Furthermore, the Buddhas and Bodhisattvas, with their telepathic powers (ability to know the thoughts of others), know the superior and inferior faculties (the six senses: eyes, ears, nose, tongue, body, and mind) of all sentient beings. They know the various superior understandings of all sentient beings. They know the various realms and conducts of all sentient beings. According to what is appropriate, they can correctly settle them and guide them towards the various correct practices of the palace of Nirvana (the state of extinction). It should be known that this is called the work done by them (Buddhas and Bodhisattvas).
What is the exhaustion-of-outflows wisdom (the wisdom of ending all defilements) of the Buddhas and Bodhisattvas? It means that the Buddhas and Bodhisattvas truly know that afflictions have been exhausted. They truly know whether they themselves or others have exhausted the outflows (defilements), whether they have already attained it or not. They truly know all the skillful means to attain the exhaustion of outflows, whether for themselves or others. They can truly know the skillful means, and they also truly know what is not a skillful means. They truly know whether others have arrogance regarding the attainment of the exhaustion of outflows. They truly know whether others have departed from arrogance regarding the attainment of the exhaustion of outflows. Moreover, although the Bodhisattvas can truly know all the merits of the exhaustion of outflows and the skillful means to attain it, they do not hasten to realize it for themselves. Therefore, Bodhisattvas do not quickly abandon defiled matters and various outflows. Although they engage in various defiled matters, they are not defiled. Such power is the most supreme among all powers. Furthermore, the Buddhas and Bodhisattvas, due to the wisdom of the exhaustion of outflows (wisdom of ending defilements), are themselves without defilement, and they are also skilled at widely explaining to others and destroying arrogance. It should be known that this is called the work done by them (Buddhas and Bodhisattvas).
What is the power of Dharma? It refers to the power of giving (Dāna) up to the power of wisdom (Prajna). Regarding the power of these Dharmas such as giving, it should be known that each one briefly has four aspects. First, the aspect of severing what is to be counteracted. Second, the aspect of the maturation of provisions. Third, the aspect of benefiting oneself and others. Fourth, the aspect of giving future results. The four aspects of giving are: Bodhisattvas cultivate giving and can sever stinginess, which is what giving counteracts. This is called the first. This giving can serve as provisions for one's own enlightenment (Bodhi), and it can also serve as the cause for maturing sentient beings through the act of giving. This is called the second. Before giving, the mind is joyful; during giving, the mind is pure; after giving, there is no regret. The mind is always joyful in these three times. With the benefits they receive, they can also relieve others' hunger, thirst, cold, heat, various illnesses, lack of desired things, fear, and numerous sufferings, thereby benefiting others. This is called the third. In future lives, in every place of birth, they will always be wealthy and happy, attain great positions, attain great wealth, attain great companions, and attain great retinues. This is called the fourth. It is
名佈施威力四相。此外無有若過若增。持戒四相者。謂諸菩薩受持清凈身語律儀能斷犯戒。戒所對治。是名第一。即所受持清凈尸羅。能為自己菩提資糧。亦即能作同事攝事成熟有情。是名第二。受持凈戒。舍離犯戒。為緣所生怖畏眾罪怨敵等事。寢寤安樂以自饒益。又由凈戒無悔歡喜。乃至心定以自饒益。受持凈戒不損惱他。普施一切有情無畏以饒益他。是名第三。由是因緣身壞已后。生於善趣天世界中。是名第四。是名持戒威力四相。此外無有若過若增。忍辱四相者。謂諸菩薩修行忍辱能斷不忍。忍所對治。是名第一。即此忍辱能作自己菩提資糧。亦即能作同事攝事成熟有情。是名第二。由此忍辱濟㧋自他大怖畏事饒益自他。是名第三。由是因緣能令菩薩于當來世。無多怨敵。無多離隔。無多憂苦。于現法中。臨命終時心無憂悔。身壞已後生于善趣天世界中。是名第四。是名忍辱威力四相。此外無有若過若增。精進四相者。謂諸菩薩住勤精進。能斷懈怠。精進所治。是名第一。即此精進能作自己菩提資糧及所依止。亦即能作同事攝事成熟有情。是名第二。勤精進故得安樂住。不為一切惡不善法之所雜亂。後後所證轉勝於前倍生歡喜。以自饒益勤修善品。不以身語損惱於他。令他發生精進樂欲以饒益他。是名第三。
【現代漢語翻譯】 現代漢語譯本 名佈施威力四相：沒有其他任何事物能超過或增加這些方面。 持戒四相是指：菩薩受持清凈的身語律儀，能夠斷除犯戒以及戒律所要對治的事物，這是第一相。所受持的清凈戒律，能夠成為自己菩提的資糧，也能夠作為同事攝事來成熟有情，這是第二相。受持清凈戒律，舍離犯戒，因為這個緣故，能夠遠離由怖畏、眾多罪惡、怨敵等事所生的恐懼，睡眠和醒來都感到安樂，以此來饒益自己。又因為持守清凈戒律而沒有後悔和歡喜，乃至心能安定，以此來饒益自己。受持清凈戒律不損害他人，普遍施予一切有情無畏，以此來饒益他人，這是第三相。因為這個因緣，身壞命終之後，能夠往生到善趣天界之中，這是第四相。這就是持戒威力的四種相，沒有其他任何事物能超過或增加這些方面。 忍辱四相是指：菩薩修行忍辱，能夠斷除不忍以及忍辱所要對治的事物，這是第一相。這種忍辱能夠作為自己菩提的資糧，也能夠作為同事攝事來成熟有情，這是第二相。由於這種忍辱，能夠救濟自己和他人脫離巨大的怖畏，饒益自己和他人，這是第三相。因為這個因緣，能夠使菩薩在未來世，沒有眾多的怨敵，沒有眾多的離別隔閡，沒有眾多的憂愁痛苦，在現世中，臨命終時心中沒有憂愁後悔，身壞命終之後能夠往生到善趣天界之中，這是第四相。這就是忍辱威力的四種相，沒有其他任何事物能超過或增加這些方面。 精進四相是指：菩薩安住於勤奮精進，能夠斷除懈怠以及精進所要對治的事物，這是第一相。這種精進能夠作為自己菩提的資糧以及所依靠之處，也能夠作為同事攝事來成熟有情，這是第二相。勤奮精進的緣故，能夠得到安樂的住處，不被一切惡和不善法所擾亂，之後所證得的境界比之前的更加殊勝，倍增歡喜，以此來饒益自己，勤奮地修習善品，不以身語來損害他人，令他人發生精進的喜樂和慾望，以此來饒益他人，這是第三相。
【English Translation】 English version The four aspects of the power of giving are such that there is nothing that exceeds or increases them. The four aspects of upholding precepts are: When Bodhisattvas uphold pure physical and verbal discipline, they can cut off transgressions and what precepts counteract. This is the first aspect. The pure morality that is upheld can be the provision for one's own Bodhi, and it can also act as a means of engaging others and maturing sentient beings. This is the second aspect. By upholding pure precepts and abandoning transgressions, one avoids fear arising from frightening events, numerous sins, enemies, etc., and enjoys peaceful sleep and wakefulness, thus benefiting oneself. Furthermore, through pure precepts, one experiences joy without regret, and even attains mental stability, thus benefiting oneself. Upholding pure precepts does not harm others, and one universally bestows fearlessness upon all sentient beings, thus benefiting them. This is the third aspect. Because of this cause, after the body breaks down, one is born in a good realm, in the heavenly worlds. This is the fourth aspect. These are the four aspects of the power of upholding precepts, and there is nothing that exceeds or increases them. The four aspects of patience are: When Bodhisattvas practice patience, they can cut off impatience and what patience counteracts. This is the first aspect. This patience can serve as the provision for one's own Bodhi, and it can also act as a means of engaging others and maturing sentient beings. This is the second aspect. Through this patience, one rescues oneself and others from great fears, benefiting oneself and others. This is the third aspect. Because of this cause, Bodhisattvas in future lives will have few enemies, few separations, and few sorrows. In this present life, at the time of death, one's mind will be without sorrow or regret, and after the body breaks down, one will be born in a good realm, in the heavenly worlds. This is the fourth aspect. These are the four aspects of the power of patience, and there is nothing that exceeds or increases them. The four aspects of diligence are: When Bodhisattvas abide in diligent effort, they can cut off laziness and what diligence counteracts. This is the first aspect. This diligence can serve as the provision for one's own Bodhi and the basis for it, and it can also act as a means of engaging others and maturing sentient beings. This is the second aspect. Because of diligent effort, one obtains a peaceful dwelling, and is not disturbed by any evil or unwholesome dharmas. The subsequent realizations become more excellent than the previous ones, and joy increases manifold, thus benefiting oneself. One diligently cultivates virtuous qualities, and does not harm others with body or speech, causing others to develop joy and desire for diligence, thus benefiting them. This is the third aspect.
由此因力于當來世。愛樂殊勝士夫功業。是名第四。是名精進威力四相。此外無有若過若增。靜慮四相者。謂諸菩薩入靜慮時。能斷煩惱語言尋伺喜樂色想等隨煩惱。靜慮所治。是名第一。即此靜慮能作自己菩提資糧及所依止。亦即能作同事攝事成熟有情。是名第二。現法樂住以自饒益。其心寂靜最極寂靜遠離貪愛。于諸有情無損無惱以饒益他。是名第三。由此因緣智得清凈能發神通。于當來世生凈天處得靜慮果。是名第四。是名靜慮威力四相。此外無有若過若增。般若四相者。謂諸菩薩具足妙慧能斷無明。慧所對治。是名第一。即此般若能作自己菩提資糧。能以佈施愛語利行同事攝事成熟有情。是名第二。于所知事如義覺了。能引廣大清凈歡喜。以自饒益。普為有情稱理說法。令其獲得現法當來利益安樂。以饒益他。是名第三。由是因緣攝諸善根能正所作。于當來世能證二障離系。謂煩惱障離系。及所知障離系。是名第四。是名般若威力四相。此外無有若過若增。是名法威力。
云何諸佛菩薩俱生威力。謂效能憶念諸本生事。為欲利益諸有情故不由思擇。于極長時種種猛利無間大苦悉能堪忍。為欲利益諸有情故欣樂領受。能辦有情利益事。苦為欲利益諸有情故。上生第四睹史多天。盡睹史多壽量而住。有三勝
【現代漢語翻譯】 現代漢語譯本 由此因緣之力，在未來的世代中，（菩薩）喜愛並致力於殊勝丈夫的功業。這是第四種相。這被稱為精進威力的四種相，此外沒有比這更好或更多的了。 靜慮的四種相是：當菩薩進入靜慮時，能夠斷除煩惱、語言、尋伺、喜樂、色想等隨煩惱，這是靜慮所對治的，是第一種相。這種靜慮能夠作為自己菩提的資糧和所依止，也能夠作為同事攝事來成熟有情（指眾生）。這是第二種相。在現世安樂地居住，以靜慮來饒益自己，內心寂靜，極其寂靜，遠離貪愛，對於一切有情沒有損害和惱亂，以此來饒益他人。這是第三種相。由此因緣，智慧得以清凈，能夠發起神通，在未來的世代中，生於清凈的天界，獲得靜慮的果報。這是第四種相。這被稱為靜慮威力的四種相，此外沒有比這更好或更多的了。 般若的四種相是：菩薩具足妙慧，能夠斷除無明，這是智慧所對治的，是第一種相。這種般若能夠作為自己菩提的資糧，能夠以佈施、愛語、利行、同事攝事來成熟有情。這是第二種相。對於所知的事物，如實地覺了，能夠引生廣大清凈的歡喜，以此來饒益自己，普遍地為有情宣說符合真理的佛法，使他們獲得現世和未來的利益安樂，以此來饒益他人。這是第三種相。由於這個因緣，攝取各種善根，能夠正確地完成所應做的事情，在未來的世代中，能夠證得二障（煩惱障和所知障）的解脫，也就是煩惱障的解脫和所知障的解脫。這是第四種相。這被稱為般若威力的四種相，此外沒有比這更好或更多的了。這就是法的威力。 什麼是諸佛菩薩俱生的威力呢？就是說，（菩薩）的效能能夠憶念各種本生事蹟，爲了利益一切有情，不需要思索選擇，在極其長久的時間裡，對於種種猛烈、沒有間斷的巨大痛苦，都能夠忍受。爲了利益一切有情，欣然樂意地領受（各種苦難）。能夠辦理有情利益的事情。爲了利益一切有情，上升到第四層兜史多天（Tushita Heaven），在那裡住滿兜史多的壽命。具有三種殊勝。
【English Translation】 English version Due to this causal force, in future lives, (the Bodhisattva) delights in and dedicates themselves to the meritorious deeds of a superior person. This is the fourth aspect. This is called the four aspects of the power of diligence, and there is nothing better or more than this. The four aspects of Dhyana (meditative concentration) are: When Bodhisattvas enter Dhyana, they are able to sever afflictions, speech, investigation and analysis, joy, the perception of form, and other secondary afflictions. This is what Dhyana counteracts, and it is the first aspect. This Dhyana can serve as the provision and support for one's own Bodhi (enlightenment), and it can also serve as the means of engaging in activities that gather and mature sentient beings (referring to all living beings). This is the second aspect. Dwelling in the present life with joy, benefiting oneself through Dhyana, the mind is tranquil, extremely tranquil, and free from greed and attachment. There is no harm or disturbance to any sentient being, thereby benefiting others. This is the third aspect. Due to this cause, wisdom becomes purified, and one is able to generate supernormal powers. In future lives, one will be born in pure heavens and attain the fruit of Dhyana. This is the fourth aspect. This is called the four aspects of the power of Dhyana, and there is nothing better or more than this. The four aspects of Prajna (wisdom) are: Bodhisattvas possess wonderful wisdom and are able to sever ignorance. This is what wisdom counteracts, and it is the first aspect. This Prajna can serve as the provision for one's own Bodhi, and it can mature sentient beings through generosity, kind speech, beneficial actions, and engaging in activities that gather and benefit them. This is the second aspect. Regarding knowable things, one understands them truthfully, which can generate vast and pure joy, thereby benefiting oneself. One universally expounds the Dharma (Buddhist teachings) in accordance with the truth for sentient beings, enabling them to obtain benefits and happiness in the present and future lives, thereby benefiting others. This is the third aspect. Due to this cause, one gathers all kinds of good roots and is able to correctly accomplish what should be done. In future lives, one will be able to realize the cessation of the two obscurations (the obscuration of afflictions and the obscuration of knowledge), that is, the cessation of the obscuration of afflictions and the cessation of the obscuration of knowledge. This is the fourth aspect. This is called the four aspects of the power of Prajna, and there is nothing better or more than this. This is the power of the Dharma. What are the innate powers of Buddhas and Bodhisattvas? It means that (the Bodhisattva)'s nature is able to remember various past life events. In order to benefit all sentient beings, without deliberation or choice, for extremely long periods of time, they are able to endure all kinds of intense, uninterrupted, great suffering. In order to benefit all sentient beings, they gladly and willingly accept (various hardships). They are able to accomplish things that benefit sentient beings. In order to benefit all sentient beings, they ascend to the fourth heaven, Tushita Heaven (Tushita Heaven), and reside there for the full lifespan of Tushita. They possess three superior qualities.
事映彼受生諸天子眾。一天壽量。二天形色。三天名稱。將欲下生入母胎時。放大光明普照世界。于降母胎入住出位皆正了知。既出胎已即于地上不待扶侍。而行七步自稱德號。于初生時有大威德天龍藥叉健達縛。阿素洛揭路荼。緊捺洛牟呼洛伽等。散以種種天妙華香。持天伎樂上妙衣服幢幡寶蓋殊勝供具而為供養。又以無上三十二大丈夫相等莊嚴其身。住最後有最後生中。一切怨敵一切魔軍一切災橫不能侵害。坐菩提座以慈定力摧伏眾魔。一一支節皆悉備足那羅延力。于稚童時不由習學。自然善巧于諸世間工巧業處疾疾能入。無師自然獨處三千大千世界。證得無上正等菩提。索訶界主大梵天王自然來下。慇勤勸請哀愍世間宣說正法。其定寂靜。設大云雷曾無覺受安然不起。為菩薩時。一切禽獸蠕動之類。皆極仰信常來歸趣。隨其所欲親附而住。既成佛已下至傍生亦來供養。如彼獼猴獻清凈蜜。世尊哀受歡喜舞躍。龍云常候洗便降雨。若出遊行止而不落。菩薩如是。若坐樹下一切枝條並皆垂影。隨蔭其身曾無虧舍。證菩提已於六年中魔求其便竟不能得。常俱行念每恒現前。由此念故受想尋思生住滅等無不覺了。又佛成就俱生威力。或有見便饒益所攝。或有賢聖行住所攝。見便饒益所攝俱生威力者。謂諸世間若見如來。
【現代漢語翻譯】 現代漢語譯本 此事映現在那些將要受生為天人的天子們面前。第一是他們的壽命，第二是他們的形貌和顏色，第三是他們的名稱。當他們將要下生進入母親的子宮時，會放出巨大的光明普照世界。對於降生、進入母胎、安住和出生的過程，都能夠清楚地瞭解。出生后，即使沒有人扶持，也能在地上行走七步，並自稱功德名號。在初生之時，有大威德的天龍（Nāga，龍族）、藥叉（Yakṣa，夜叉）、健達縛（Gandharva，乾闥婆）、阿素洛（Asura，阿修羅）、揭路荼（Garuda，迦樓羅）、緊捺洛（Kinnara，緊那羅）、牟呼洛伽（Mahoraga，摩睺羅伽）等，散佈各種美妙的天界花香，拿著天界的樂器、上妙的衣服、幢幡寶蓋等殊勝的供具來供養。並且以無上的三十二大丈夫相來莊嚴自身。安住在最後的存在，最後的生命之中。一切怨敵、一切魔軍、一切災禍都不能侵害。坐在菩提座上，以慈悲的禪定力量摧伏所有的魔。每一個肢體都完全具備那羅延（Nārāyaṇa，毗濕奴）的力量。在年幼的時候，不需要學習，自然而然地擅長於世間各種工巧技藝，並且能夠迅速掌握。沒有老師，獨自在三千大千世界中，證得無上的正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。索訶世界（Sahā，娑婆世界）的大梵天王（Mahābrahmā，大梵天）自然前來，慇勤地勸請佛陀爲了憐憫世間而宣說正法。佛陀的禪定是如此的寂靜，即使有巨大的雷聲，也無法使他覺察到，安然不動。當還是菩薩（Bodhisattva，菩薩）的時候，一切禽獸和蠕動的生物，都極其仰慕和信任他，常常來歸附，隨其意願親近居住。成佛之後，甚至連傍生道的眾生也來供養，就像那隻猴子獻上清凈的蜂蜜。世尊慈悲地接受了，猴子歡喜地跳舞。龍云常常等候佛陀洗浴完畢便降下雨水，如果佛陀出行，龍云就停止降雨。菩薩就是這樣。如果坐在樹下，所有的樹枝都會垂下影子，始終遮蔽他的身體，從不虧缺。證得菩提之後，在六年之中，魔王尋找機會，最終也不能得逞。常俱行念（Smṛti，正念）常常顯現於前。由於這種正念的緣故，對於感受、思想、尋思、生住滅等，沒有不覺察到的。而且佛陀成就了與生俱來的威力，有些人見到佛陀便能得到饒益和攝受，有些人則通過賢聖的行止而得到攝受。所謂見到佛陀便能得到饒益和攝受的與生俱來的威力，是指世間的人們，如果見到如來（Tathāgata，如來），
【English Translation】 English version This matter is reflected in the presence of those heavenly beings who are about to be reborn as gods. First is their lifespan, second is their form and color, and third is their name. When they are about to descend and enter their mother's womb, they will emit great light that illuminates the world. They will have a clear understanding of the process of descent, entering the womb, dwelling within, and emerging from it. After birth, even without support, they can walk seven steps on the ground and proclaim their virtuous name. At the time of their birth, powerful Nāgas (Nāga, dragons), Yakṣas (Yakṣa, spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garudas (Garuda, mythical birds), Kinnaras (Kinnara, celestial beings), and Mahoragas (Mahoraga, great serpents) will scatter various wonderful heavenly flowers and fragrances, holding heavenly musical instruments, excellent clothing, banners, canopies, and other supreme offerings to make offerings. Furthermore, they adorn themselves with the unsurpassed thirty-two major marks of a great man. They dwell in the final existence, the final life. All enemies, all demonic armies, and all calamities cannot harm them. Sitting on the Bodhi seat, they subdue all demons with the power of compassionate meditation. Every limb is fully endowed with the strength of Nārāyaṇa (Nārāyaṇa, Vishnu). In their youth, without learning, they are naturally skilled in all worldly crafts and quickly master them. Without a teacher, they attain unsurpassed Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, complete perfect enlightenment) alone in the three thousand great thousand worlds. Mahābrahmā (Mahābrahmā, Great Brahma), the lord of the Sahā world (Sahā, this world), naturally comes down and earnestly requests the Buddha to proclaim the Dharma out of compassion for the world. The Buddha's meditation is so tranquil that even great thunder cannot awaken him; he remains still. When he was still a Bodhisattva (Bodhisattva, a being seeking enlightenment), all birds, beasts, and crawling creatures deeply admired and trusted him, often coming to him and dwelling near him as they wished. After becoming a Buddha, even beings in the animal realm come to make offerings, like the monkey who offered pure honey. The World-Honored One compassionately accepted it, and the monkey danced with joy. Dragon clouds often wait for the Buddha to finish bathing and then send down rain; if the Buddha goes out, the dragon clouds stop raining. This is how a Bodhisattva is. If he sits under a tree, all the branches will droop down to shade his body, never failing to provide shelter. After attaining Bodhi, the demon king sought opportunities for six years but ultimately could not succeed. Constant mindfulness (Smṛti, mindfulness) is always present. Because of this mindfulness, there is nothing that is not perceived regarding feelings, thoughts, contemplation, arising, dwelling, and ceasing. Moreover, the Buddha has innate power. Some are benefited and embraced simply by seeing him, while others are embraced through the virtuous conduct of the wise. The innate power of being benefited and embraced simply by seeing the Buddha refers to the fact that if people in the world see the Tathāgata (Tathāgata, the Thus Come One),
癲癇心亂還得本心。逆胎得順。盲者得視聾者能聽。懷貪慾者得離貪纏。懷瞋恚者得離瞋纏。懷愚癡者得離癡纏。如是等類當知是名見便饒益所攝俱生威力。賢聖行住所攝俱生威力者。謂佛菩薩常右脅臥如師子王。雖現安處草葉等蓐。一脅而臥曾無動亂。一切如來應正等覺雖現睡眠而無轉側。大風卒起不動身衣。行如師子步若牛王。先舉右足方移左足。隨所行地高處便下。下處遂高坦然如掌。無諸礫石磚瓦等物。心專遠離而入聚落。隨所入門門若狹小自然高廣。食所食時有粒皆碎無口不殫。如是等類當知。是名賢聖行住所攝俱生威力。般涅槃時大地振動。眾星晃耀交流而隕。諸方一時欻然大熱。遍滿虛空奏天大樂。如是無量甚希有事。皆是如來俱生威力。非是神通威力所作。如是名為諸佛菩薩俱生威力。
云何諸佛菩薩威力。與聲聞獨覺有共不共。略由三相應知不共。一者微細故。二者品類故。三者界故。諸佛菩薩于無量無數諸有情類。及無量無數威力方便如所應作諸利益事。皆如實知無不能作。是名微細。一切品類神通威力法威力俱生威力悉皆成就。是名品類。以一切世界一切有情界為威力境。是名為界。聲聞但以二千世界及有情界為神通境。獨覺但以三千世界為神通境。何以故。由彼唯為調伏一身而修正行
【現代漢語翻譯】 現代漢語譯本 癲癇、心亂之人，能夠恢復本心（指清凈的自性）。逆生之胎，能夠順利生產。盲人能夠看見，聾人能夠聽見。懷有貪慾的人，能夠脫離貪慾的束縛。懷有瞋恚的人，能夠脫離瞋恚的束縛。懷有愚癡的人，能夠脫離愚癡的束縛。像這些等等，應當知道這叫做『見便饒益所攝俱生威力』（指眾生見到佛菩薩就能得到利益的與生俱來的威力）。 『賢聖行住所攝俱生威力』（指佛菩薩的行住坐臥所展現的與生俱來的威力）是指，佛菩薩常常像獅子王一樣右脅而臥。雖然顯現安住在草葉等簡陋的坐具上，但總是右脅而臥，從未有動亂。一切如來應正等覺（佛的稱號），雖然顯現睡眠，但沒有翻身。大風突然颳起，也不能吹動佛的身和衣服。行走如獅子般穩健，步伐像牛王一樣莊嚴。先抬起右腳，然後移動左腳。所行走的地方，高處便會降低，低處便會升高，平坦如手掌。沒有沙礫、石頭、磚瓦等物。內心專注遠離喧囂而進入村落。所進入的門，如果狹小，自然會變得高大寬廣。吃東西的時候，每一粒食物都會粉碎，沒有哪一粒不被完全消化。像這些等等，應當知道這叫做『賢聖行住所攝俱生威力』。 般涅槃（指佛的入滅）時，大地振動。眾星搖晃閃耀，交錯隕落。各個方向一時之間突然變得非常炎熱。遍滿虛空，奏響天上的美妙音樂。像這樣無量甚為稀有的事情，都是如來的俱生威力（與生俱來的威力），而不是神通威力所能做到的。這叫做諸佛菩薩的俱生威力。 什麼是諸佛菩薩的威力，與聲聞（聽聞佛法而修行的弟子）、獨覺（不依師教，自己覺悟的人）有共同和不共同之處呢？ 略微通過三種方面應當知道是不共同的。一是微細的緣故，二是品類的緣故，三是境界的緣故。諸佛菩薩對於無量無數的各類有情眾生，以及無量無數的威力方便，都能如其所應地做各種利益之事，完全如實地知曉，沒有不能做到的，這叫做微細。 一切品類的神通威力、法威力、俱生威力，全部都成就，這叫做品類。以一切世界、一切有情界作為威力的境界，這叫做境界。聲聞僅僅以二千世界以及有情界作為神通的境界。獨覺僅僅以三千世界作為神通的境界。為什麼呢？因為他們僅僅是爲了調伏自身而修正行。
【English Translation】 English version Those with epilepsy and mental confusion can regain their original mind (referring to the pure self-nature). A breech birth can become a smooth delivery. The blind can see, and the deaf can hear. Those who harbor greed can be freed from the entanglement of greed. Those who harbor anger can be freed from the entanglement of anger. Those who harbor ignorance can be freed from the entanglement of ignorance. Such examples and the like should be known as the 『innate power of benefiting upon sight』 (meaning the innate power that sentient beings can benefit from simply by seeing Buddhas and Bodhisattvas). The 『innate power of the virtuous and holy in their conduct and dwelling』 (referring to the innate power manifested in the conduct, dwelling, sitting, and lying of Buddhas and Bodhisattvas) refers to Buddhas and Bodhisattvas often lying on their right side like a lion king. Although they appear to rest on simple mats of grass and leaves, they always lie on their right side and are never disturbed. All Tathagatas, worthy of perfect enlightenment (an epithet of the Buddha), although appearing to sleep, do not turn over. A great wind suddenly arising cannot move the Buddha's body or clothing. Walking is as steady as a lion, and the gait is as dignified as a bull king. First, the right foot is raised, and then the left foot is moved. Wherever they walk, high places become lower, and low places become higher, as flat as the palm of a hand. There are no pebbles, stones, bricks, or tiles. With a focused mind, they enter villages, keeping themselves aloof from the noise. The gate they enter, if narrow, naturally becomes tall and wide. When eating, every grain of food is crushed, and not a single grain is left undigested. Such examples and the like should be known as the 『innate power of the virtuous and holy in their conduct and dwelling』. At the time of Parinirvana (referring to the Buddha's passing away), the earth shakes. The stars flicker and shine, intersecting and falling. All directions suddenly become extremely hot. Heavenly music fills the entire void. Such immeasurable and extremely rare events are all the innate power of the Tathagata, not something that can be done by supernatural powers. This is called the innate power of all Buddhas and Bodhisattvas. What is the power of the Buddhas and Bodhisattvas, and what do they have in common and not in common with Sravakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who awaken on their own without a teacher)? Briefly, it should be known that they are not in common through three aspects. First, because of subtlety; second, because of categories; third, because of realms. Buddhas and Bodhisattvas, for immeasurable and countless kinds of sentient beings, and with immeasurable and countless powerful means, can do all kinds of beneficial things as they should, fully and truly knowing, and there is nothing they cannot do. This is called subtlety. All categories of supernatural power, Dharma power, and innate power are all accomplished. This is called categories. Taking all worlds and all realms of sentient beings as the realm of power, this is called realms. Sravakas only take two thousand worlds and the realms of sentient beings as the realm of supernatural power. Pratyekabuddhas only take three thousand worlds as the realm of supernatural power. Why? Because they only cultivate to tame themselves.
。非諸有情。是故最極唯以一界為神通境。除上所說。所餘諸佛菩薩威力。當知粗相與諸聲聞獨覺等共。如是諸佛菩薩威力。聲聞獨覺尚不能及。何況所餘一切天人異生外道。
諸佛菩薩略有三種神變威力。一者神境神變所攝。二者記說神變所攝。三者教誡神變所攝。當知此三如其所應攝入三種神通威力。謂神境智通威力。心差別智通威力。漏盡智通威力。
本地分中菩薩地第十五初持瑜伽處成熟品第六
云何成熟。當知成熟略有六種。一者成熟自性。二者所成熟補特伽羅。三者成熟差別。四者成熟方便。五者能成熟補特伽羅。六者已成熟補特伽羅相。
云何成熟自性。謂由有善法種子及數習諸善法故。獲得能順二障斷凈增上。身心有堪任性極調善性。正加行滿安住於此。若遇大師不遇大師。皆有堪任有大勢力。無間能證煩惱障斷所知障斷。譬如癰痤熟至究竟無間可破。說名為熟。又如瓦器熟至究竟無間可用。說名為熟。又如眾果熟至究竟無間可啖。說名為熟。如是由有善法種子及數修習諸善法故。獲得能順。廣說乃至正加行滿。無間能證二障清凈。說名成熟。如是名為成熟自性。
云何所成熟補特伽羅。謂所成熟補特伽羅略有四種。一者住聲聞種姓。于聲聞乘應可成熟補特伽羅。二
【現代漢語翻譯】 現代漢語譯本：並非所有有情眾生都能成為神通的境界，因此，最根本、最極致的神通境界唯有一個界（dhatu，要素、領域）。除了上面所說的，其餘諸佛菩薩的威力，應當知道，其粗顯的方面與聲聞（Śrāvaka，聽聞佛陀教法的弟子）、獨覺（Pratyekabuddha，不依師教，自己覺悟的修行者）等是共通的。即使是這樣，諸佛菩薩的威力，也不是聲聞、獨覺所能企及的，更何況其餘一切天人、凡夫、外道呢？
諸佛菩薩略有三種神變威力：第一種是神境神變所攝，第二種是記說神變所攝，第三種是教誡神變所攝。應當知道，這三種神變威力，如其所應地攝入三種神通威力，即神境智通威力、心差別智通威力、漏盡智通威力。
《本地分》中《菩薩地》第十五《初持瑜伽處》之《成熟品》第六
什麼是成熟？應當知道，成熟略有六種：第一是成熟自性，第二是所成熟補特伽羅（Pudgala，補特伽羅，意為『人』或『有情』），第三是成熟差別，第四是成熟方便，第五是能成熟補特伽羅，第六是已成熟補特伽羅的相。
什麼是成熟自性？這是指由於具有善法種子，並且多次修習各種善法，因而獲得能夠順應斷除二障（煩惱障和所知障）並使之清凈增長的增上力，身心具有堪能性，極其調順善良。正確地修行圓滿，安住於此狀態。無論遇到大師還是沒有遇到大師，都具有堪能性，具有強大的力量，能夠無間斷地證得煩惱障的斷除和所知障的斷除。譬如癰瘡成熟到極致，無間斷地可以破裂，這叫做成熟。又如瓦器燒製成熟到極致，無間斷地可以使用，這叫做成熟。又如各種果實成熟到極致，無間斷地可以食用，這叫做成熟。同樣，由於具有善法種子，並且多次修習各種善法，因而獲得能夠順應（廣說乃至）正確地修行圓滿，無間斷地能夠證得二障的清凈，這叫做成熟。這叫做成熟自性。
什麼是所成熟補特伽羅？所成熟補特伽羅略有四種：第一種是安住于聲聞種姓，對於聲聞乘應當可以成熟的補特伽羅；第二種是
【English Translation】 English version: It is not that all sentient beings are the object of supernormal powers. Therefore, the ultimate and most profound object of supernormal powers is only one realm (dhatu). Apart from what has been said above, the power of other Buddhas and Bodhisattvas, it should be known, its coarse aspects are shared with Śrāvakas (listeners of the Buddha's teachings), Pratyekabuddhas (self-enlightened ones). Even so, the power of Buddhas and Bodhisattvas is beyond the reach of Śrāvakas and Pratyekabuddhas, let alone all other gods, humans, ordinary beings, and non-Buddhist practitioners.
Buddhas and Bodhisattvas have roughly three kinds of miraculous powers: first, those included in the miraculous power of psychic abilities; second, those included in the miraculous power of prediction; and third, those included in the miraculous power of instruction. It should be known that these three kinds of miraculous powers are appropriately included in three kinds of supernormal powers: the power of psychic knowledge, the power of knowledge of the differences in minds, and the power of the knowledge of the exhaustion of outflows.
Chapter Six on Maturation, of the First Yoga Practice Place, Fifteenth Section, Bodhisattva Grounds, in the Local Division
What is maturation? It should be known that there are roughly six kinds of maturation: first, the nature of maturation; second, the Pudgala (person, being) to be matured; third, the differences in maturation; fourth, the means of maturation; fifth, the Pudgala who can mature; and sixth, the characteristics of the Pudgala who has been matured.
What is the nature of maturation? It refers to, due to having seeds of wholesome dharmas and repeatedly practicing various wholesome dharmas, obtaining an increasing power that can accord with the purification and increase of the cutting off of the two obscurations (afflictive obscurations and cognitive obscurations), the body and mind having fitness, being extremely tamed and virtuous. Correct practice is fulfilled, abiding in this state. Whether encountering a master or not encountering a master, there is fitness, having great power, able to uninterruptedly realize the cutting off of afflictive obscurations and the cutting off of cognitive obscurations. For example, a boil or sore maturing to the ultimate point can be broken without interruption, this is called maturation. Also, like a clay pot fired to the ultimate point can be used without interruption, this is called maturation. Also, like various fruits maturing to the ultimate point can be eaten without interruption, this is called maturation. Likewise, due to having seeds of wholesome dharmas and repeatedly cultivating various wholesome dharmas, obtaining the ability to accord with (broadly speaking) correct practice being fulfilled, able to uninterruptedly realize the purification of the two obscurations, this is called maturation. This is called the nature of maturation.
What is the Pudgala to be matured? The Pudgala to be matured is roughly of four kinds: first, those abiding in the Śrāvaka lineage, the Pudgala who should be matured in the Śrāvaka vehicle; second, those
者住獨覺種姓。于獨覺乘應可成熟補特伽羅。三者住佛種姓。于無上乘應可成熟補特伽羅。四者住無種姓。于住善趣應可成熟補特伽羅。諸佛菩薩於此四事。應當成熟如是四種補特伽羅。是名所成熟補特伽羅。
云何成熟差別。謂此差別略有六種。一諸根成熟。二善根成熟。三智慧成熟。四下品成熟。五中品成熟。六上品成熟。諸根成熟者。謂壽量具足形色具足。族姓具足自在具足。信言具足大勢具足。人性具足大力具足。此依身果異熟具足為所依故。堪任發起勇猛精進修諸善法。於勤修集一切明處心無厭倦。善根成熟者。謂性薄塵垢為所依止。性于諸惡不善法中心不樂入。諸蓋輕微尋思薄弱。柔和正直隨順而取。智慧成熟者。謂具足正念為性聰敏。有所堪任有大勢力。能解善說惡說法義。能受能持能正通達。具足成熟俱生妙慧。依此妙慧有所堪任有大勢力。能令其心究竟解脫一切煩惱。當知此中諸根成熟故解脫異熟障。善根成熟故能解脫業障。智慧成熟故解脫煩惱障下品成熟者。謂二因緣下品成熟。一者未久修習諸根善根。智慧成熟因緣未極增長。二者串習下劣因緣。中品成熟者。謂即於此二種因緣。隨一闕減隨一具足。上品成熟者。謂二因緣俱無闕減。
云何成熟方便。當知此有二十七種。一者界增
【現代漢語翻譯】 現代漢語譯本：第一種是安住于聲聞種姓（Śrāvaka-gotra，聽聞佛法教導而證悟的修行者），對於聲聞乘（Śrāvakayāna，以聽聞佛法、修習四諦為主的修行方式）應當成熟的補特伽羅（pudgala，人）。第二種是安住于獨覺種姓（Pratyekabuddha-gotra，不依師教，通過自身努力證悟的修行者），對於獨覺乘（Pratyekabuddhayāna，通過觀察因緣、獨自證悟的修行方式）應當成熟的補特伽羅。第三種是安住于佛種姓（Buddha-gotra，具有成佛潛質的眾生），對於無上乘（Anuttarayāna，即大乘，以成佛為目標的修行方式）應當成熟的補特伽羅。第四種是安住于無種姓（Agotra，不具任何解脫潛質的眾生），對於安住于善趣（Sugati，指天、人等較好的生命狀態）應當成熟的補特伽羅。諸佛菩薩對於這四件事，應當成熟如是四種補特伽羅。這叫做所成熟的補特伽羅。
什麼是成熟的差別？這種差別略有六種：一是諸根成熟（indriya-paripāka，指眼、耳、鼻、舌、身、意等感官的成熟），二是善根成熟（kuśala-mūla-paripāka，指善業的根基成熟），三是智慧成熟（jñāna-paripāka，指智慧的成熟），四是下品成熟（hīna-paripāka，指低層次的成熟），五是中品成熟（madhya-paripāka，指中等層次的成熟），六是上品成熟（praṇīta-paripāka，指高層次的成熟）。諸根成熟是指壽命具足、形色具足、族姓具足、自在具足、信言具足、大勢具足、人性具足、大力具足。這是因為身體的果報異熟圓滿作為所依，堪能發起勇猛精進，修習各種善法，對於勤奮修集一切明處（vidyā-sthāna，指各種知識和技能）內心沒有厭倦。善根成熟是指本性輕薄塵垢作為所依止，本性對於各種惡法不善法內心不樂意進入，各種蓋障輕微，尋思薄弱，柔和正直隨順而取。智慧成熟是指具足正念作為本性，聰敏，有所堪任，有大勢力，能理解善說惡說的法義，能接受能保持能正確通達，具足成熟俱生妙慧。依靠這種妙慧，有所堪任，有大勢力，能令其心究竟解脫一切煩惱。應當知道，這裡諸根成熟故解脫異熟障（vipāka-āvaraṇa，指由惡業導致的果報障礙），善根成熟故能解脫業障（karma-āvaraṇa，指由惡業本身造成的障礙），智慧成熟故解脫煩惱障（kleśa-āvaraṇa，指由貪嗔癡等煩惱造成的障礙）。下品成熟是指兩種因緣導致下品成熟：一是未久修習諸根善根，智慧成熟的因緣未極增長；二是串習下劣因緣。中品成熟是指即於此二種因緣，隨一闕減隨一具足。上品成熟是指兩種因緣俱無闕減。
什麼是成熟的方便？應當知道這裡有二十七種：一是界增（dhātu-vṛddhi，指六界——地、水、火、風、空、識的增長）……
【English Translation】 English version: The first is abiding in the Śrāvaka-gotra (the lineage of those who attain enlightenment by hearing the Buddha's teachings), for those pudgalas (individuals) who should be matured in the Śrāvakayāna (the vehicle of hearers, the path of practice focused on listening to the Dharma and practicing the Four Noble Truths). The second is abiding in the Pratyekabuddha-gotra (the lineage of those who attain enlightenment independently, without a teacher), for those pudgalas who should be matured in the Pratyekabuddhayāna (the vehicle of solitary Buddhas, the path of practice focused on observing conditions and attaining enlightenment independently). The third is abiding in the Buddha-gotra (the lineage of those who have the potential to become Buddhas), for those pudgalas who should be matured in the Anuttarayāna (the unsurpassed vehicle, i.e., the Mahāyāna, the path of practice focused on attaining Buddhahood). The fourth is abiding in the Agotra (those without any potential for liberation), for those pudgalas who should be matured in abiding in the Sugati (good realms, such as the realms of gods and humans). The Buddhas and Bodhisattvas, with regard to these four matters, should mature these four types of pudgalas. This is called the pudgalas to be matured.
What are the differences in maturation? These differences are roughly of six types: first, the maturation of the indriyas (indriya-paripāka, the maturation of the sense faculties: eyes, ears, nose, tongue, body, and mind); second, the maturation of kuśala-mūlas (kuśala-mūla-paripāka, the maturation of the roots of virtue); third, the maturation of jñāna (jñāna-paripāka, the maturation of wisdom); fourth, inferior maturation (hīna-paripāka); fifth, middling maturation (madhya-paripāka); and sixth, superior maturation (praṇīta-paripāka). The maturation of the indriyas refers to having a complete lifespan, complete form and appearance, complete lineage, complete freedom, complete trustworthiness in speech, complete great power, complete human nature, and complete great strength. This is because the complete ripening of the body's karmic results serves as the basis, enabling the arising of courageous diligence in cultivating various virtuous dharmas, and having no weariness in diligently accumulating all vidyā-sthānas (fields of knowledge and skills). The maturation of kuśala-mūlas refers to having a nature that is lightly stained by defilements as the basis, and a nature that does not delight in entering into various evil and unwholesome dharmas, having light obscurations, weak thoughts, and being gentle, upright, and compliant. The maturation of jñāna refers to possessing right mindfulness as its nature, being intelligent, capable, having great power, being able to understand the meaning of well-spoken and poorly-spoken dharmas, being able to receive, maintain, and correctly comprehend, and possessing mature, innate excellent wisdom. Relying on this excellent wisdom, one is capable, has great power, and can enable the mind to ultimately liberate from all afflictions. It should be known that here, the maturation of the indriyas liberates from the vipāka-āvaraṇa (the obscuration of karmic results, the obstacles caused by bad karma), the maturation of kuśala-mūlas liberates from the karma-āvaraṇa (the obscuration of karma, the obstacles caused by bad karma itself), and the maturation of jñāna liberates from the kleśa-āvaraṇa (the obscuration of afflictions, the obstacles caused by afflictions such as greed, hatred, and delusion). Inferior maturation refers to inferior maturation due to two causes: first, not having cultivated the indriyas and kuśala-mūlas for long, and the causes for the maturation of wisdom not being extremely increased; second, being accustomed to inferior causes. Middling maturation refers to one of these two causes being deficient and the other being complete. Superior maturation refers to both of these causes being without deficiency.
What are the means of maturation? It should be known that there are twenty-seven types here: first, the increase of dhātus (dhātu-vṛddhi, the increase of the six elements: earth, water, fire, wind, space, and consciousness)...
長。二者現緣攝受。三者趣入。四者攝樂。五者初發處。六者非初發處。七者遠清凈。八者近清凈。九者加行。十者意樂。十一者財攝受。十二者法攝受。十三者神通引攝。十四者宣說正法。十五者隱密說法。十六者顯了說法。十七者下品加行。十八者中品加行。十九者上品加行。二十者聽聞。二十一者思惟。二十二者修習。二十三者攝受。二十四者降伏。二十五者自成熟。二十六者請他成熟。二十七者俱成熟界。增長者。謂本性善法種子具足為所依止。先來串習諸善法故。後後位中善法種子轉增轉勝生起堅住。是名界增長。現緣攝受者。謂于現法中無倒說法無倒受持。如理修行法隨法行。當知界增長由先世因現在成熟。現緣攝受由現在因現在成熟。趣入者。謂得凈信增上力故。或有在家遠離惡行受持學處。或趣非家遠離諸欲受持學處。攝樂者謂依出離眾苦行跡。及依遠離欲樂自苦二邊行跡。于佛善說法毗奈耶真實聖教深生愛樂。初發處者。謂即最初于可厭法深生厭離於能成辦真實理義。如實了知有勝功德而創趣入。名初發處。非初發處者。謂已趣入補特伽羅現成熟時。常不捨離諸佛菩薩諸明瞭處轉轉明瞭。由此成熟轉轉增進。遠清凈者。謂由懈怠或由違緣經極長時。或經多生或經多劫方能清凈。近清凈者。當知一切
【現代漢語翻譯】 現代漢語譯本 長。二者現緣攝受：指現在因緣的攝受和幫助。 三者趣入：指開始進入修行的道路。 四者攝樂：指從修行中獲得快樂。 五者初發處：指最初發起修行的地方。 六者非初發處：指不是最初發起修行的地方。 七者遠清凈：指需要很長時間才能達到的清凈。 八者近清凈：指很快就能達到的清凈。 九者加行：指爲了達到目標而進行的努力。 十者意樂：指內心的意願和喜好。 十一者財攝受：指通過財富來幫助修行。 十二者法攝受：指通過佛法來幫助修行。 十三者神通引攝：指通過神通來引導和幫助。 十四者宣說正法：指宣講正確的佛法。 十五者隱密說法：指秘密地傳授佛法。 十六者顯了說法：指公開地傳授佛法。 十七者下品加行：指低階的修行努力。 十八者中品加行：指中級的修行努力。 十九者上品加行：指高級的修行努力。 二十者聽聞：指聽聞佛法。 二十一者思惟：指思考佛法。 二十二者修習：指修行佛法。 二十三者攝受：指接受幫助和引導。 二十四者降伏：指降伏煩惱。 二十五者自成熟：指自己修行成熟。 二十六者請他成熟：指請求他人幫助自己成熟。 二十七者俱成熟界：指共同成熟的境界。 增長者。謂本性善法種子具足為所依止：增長是指以具足善法種子為基礎。 先來串習諸善法故：因為先前已經串習過各種善法。 後後位中善法種子轉增轉勝生起堅住：所以在後來的階段中，善法種子會越來越增長，越來越殊勝，並且生起堅固不動的力量。這叫做界增長。 現緣攝受者。謂于現法中無倒說法無倒受持：現在因緣的攝受是指在當下的生活中，正確地宣說佛法，正確地接受佛法。 如理修行法隨法行：如理如法地修行，並且按照佛法行事。當知界增長由先世因現在成熟：應當知道，界增長是由前世的因，在現在成熟。 現緣攝受由現在因現在成熟：現在因緣的攝受是由現在的因，在現在成熟。 趣入者。謂得凈信增上力故：趣入是指因為獲得清凈的信心，並且這種信心不斷增長。 或有在家遠離惡行受持學處：或者有些在家居士遠離各種惡行，受持戒律。 或趣非家遠離諸欲受持學處：或者出家修行，遠離各種慾望，受持戒律。 攝樂者謂依出離眾苦行跡。及依遠離欲樂自苦二邊行跡：攝樂是指依靠脫離各種痛苦的修行方法，以及依靠遠離追求慾望的快樂和自我折磨這兩個極端的方法。 于佛善說法毗奈耶真實聖教深生愛樂：對於佛陀所說的善妙佛法和戒律，以及真實的聖教，產生深深的喜愛。 初發處者。謂即最初于可厭法深生厭離於能成辦真實理義：初發處是指最初對於令人厭惡的事物產生深深的厭離，對於能夠成就真實義理的事物。 如實了知有勝功德而創趣入：如實地瞭解它們具有殊勝的功德，並且開始進入修行。 名初發處：這叫做初發處。 非初發處者。謂已趣入補特伽羅現成熟時：非初發處是指已經進入修行道路的人，在現在修行成熟的時候。 常不捨離諸佛菩薩諸明瞭處轉轉明瞭：常常不捨離諸佛菩薩所開示的各種明瞭之處，並且越來越明瞭。 由此成熟轉轉增進：因此修行成熟，並且不斷增進。 遠清凈者。謂由懈怠或由違緣經極長時：遠清凈是指因為懈怠或者因為違背因緣，經過非常長的時間。 或經多生或經多劫方能清凈：或者經過很多世，或者經過很多劫，才能達到清凈。 近清凈者。當知一切：近清凈是指很快就能達到清凈，應當瞭解一切。
【English Translation】 English version Long. The second is present condition reception: referring to the reception and assistance of present causes and conditions. The third is entry: referring to the beginning of entering the path of practice. The fourth is joyful reception: referring to obtaining joy from practice. The fifth is the initial place of arising: referring to the place where practice is initially started. The sixth is the non-initial place of arising: referring to the place where practice is not initially started. The seventh is distant purification: referring to the purification that takes a long time to achieve. The eighth is near purification: referring to the purification that can be achieved quickly. The ninth is application: referring to the effort made to achieve the goal. The tenth is intention: referring to the inner wishes and preferences. The eleventh is wealth reception: referring to helping practice through wealth. The twelfth is Dharma reception: referring to helping practice through the Dharma. The thirteenth is supernatural power guidance: referring to guiding and helping through supernatural powers. The fourteenth is proclaiming the correct Dharma: referring to proclaiming the correct Buddha Dharma. The fifteenth is secret teaching: referring to secretly teaching the Dharma. The sixteenth is explicit teaching: referring to publicly teaching the Dharma. The seventeenth is inferior application: referring to low-level practice efforts. The eighteenth is intermediate application: referring to mid-level practice efforts. The nineteenth is superior application: referring to high-level practice efforts. The twentieth is listening: referring to listening to the Dharma. The twenty-first is contemplation: referring to contemplating the Dharma. The twenty-second is cultivation: referring to cultivating the Dharma. The twenty-third is reception: referring to receiving help and guidance. The twenty-fourth is subduing: referring to subduing afflictions. The twenty-fifth is self-maturation: referring to oneself maturing through practice. The twenty-sixth is requesting others to mature: referring to requesting others to help oneself mature. The twenty-seventh is the realm of co-maturation: referring to the realm of co-maturation. 'Growth' refers to having the seeds of good Dharma by nature as the basis. 'Because of past familiarity with various good Dharmas': Because of previous familiarity with various good Dharmas. 'In later stages, the seeds of good Dharma will increase and become more excellent, giving rise to firm and stable power': Therefore, in later stages, the seeds of good Dharma will grow more and more, become more and more excellent, and give rise to firm and immovable power. This is called realm growth. 'Present condition reception' refers to correctly proclaiming the Dharma and correctly receiving the Dharma in the present life. 'Practicing according to the Dharma and acting according to the Dharma': Practicing according to the Dharma and acting according to the Dharma. 'It should be known that realm growth is matured by past causes in the present': It should be known that realm growth is matured by past causes in the present. 'Present condition reception is matured by present causes in the present': Present condition reception is matured by present causes in the present. 'Entry' refers to gaining pure faith and increasing its power': Entry refers to gaining pure faith and this faith continues to grow. 'Or some lay practitioners stay away from evil deeds and uphold the precepts': Or some lay practitioners stay away from various evil deeds and uphold the precepts. 'Or they leave home and stay away from desires and uphold the precepts': Or they leave home to practice, stay away from various desires, and uphold the precepts. 'Joyful reception' refers to relying on the path of liberation from all suffering, and relying on the path of staying away from the two extremes of pursuing the pleasure of desires and self-torture': Joyful reception refers to relying on the practice methods of escaping from various sufferings, and relying on the methods of staying away from the two extremes of pursuing the pleasure of desires and self-torture. 'Deeply loving the Buddha's well-spoken Dharma and Vinaya, and the true holy teachings': Having a deep love for the Buddha's well-spoken Dharma and precepts, and the true holy teachings. 'The initial place of arising' refers to initially generating deep aversion to repulsive things, and to things that can accomplish true meaning': The initial place of arising refers to initially generating deep aversion to repulsive things, and to things that can accomplish true meaning. 'Truly understanding that they have superior merits and starting to enter practice': Truly understanding that they have superior merits and starting to enter practice. 'This is called the initial place of arising': This is called the initial place of arising. 'The non-initial place of arising' refers to a person who has already entered the path of practice, when their practice matures': The non-initial place of arising refers to a person who has already entered the path of practice, when their practice matures. 'Constantly not abandoning the various clear points taught by the Buddhas and Bodhisattvas, and becoming more and more clear': Constantly not abandoning the various clear points taught by the Buddhas and Bodhisattvas, and becoming more and more clear. 'Therefore, practice matures and continues to improve': Therefore, practice matures and continues to improve. 'Distant purification' refers to taking a very long time due to laziness or adverse conditions': Distant purification refers to taking a very long time due to laziness or adverse conditions. 'Or it takes many lifetimes or many kalpas to achieve purification': Or it takes many lifetimes or many kalpas to achieve purification. 'Near purification' refers to achieving purification quickly, one should understand everything': Near purification refers to achieving purification quickly, one should understand everything.
與此相違。加行者。謂為獲得自勝義利。猛利樂欲為所依故。或怖當來墮諸惡趣。或怖現法他所譏毀。于諸學處常勤護持。無間所作殷重所作。意樂者。謂于諸法正觀察忍為所依故。于佛善說法毗奈耶不可引奪。於他所證深生信解。信有功德為所依故。於三寶所及於獲得自義利所。深信無動財攝受者。謂於一切飲食等物有匱乏者。施與一切飲食等物。或於隨順飲食等物有匱乏者。施與隨順飲食等物。法攝受者。謂或宣說正法施諸有情。或開顯正義施諸有情。神通引攝者。謂具神通者。哀愍有情故。或為有情意樂清凈。或為有情加行清凈增上力故。示現種種神通變化。欲令有情見已聞已於佛聖教。或當獲得意樂清凈。或當修行無倒加行。彼諸有情由此神變引攝心故。或有獲得意樂清凈。或有修行無倒加行。宣說正法者。謂于獲得自勝義利。若無堪能為說正法。伴助令彼發生正行。若有堪能為說正法。隨順令彼速證通慧。隱密說法者。謂于嬰兒智慧有情。隱覆廣大甚深義法。為說粗淺易可悟入。易為方便趣入處法。顯了說法者。謂于廣大智慧有情已善悟入聖教理者。為其開示廣大甚深道理處法。下品加行者。謂若遠離無間加行及殷重加行。中品加行者。謂或遠離無間加行。或復遠離殷重加行。於二加行隨闕一種。上品加行
【現代漢語翻譯】 現代漢語譯本 與此相違。加行者（指努力修行的人）。是指爲了獲得自身的殊勝利益，以強烈的意願為基礎；或者因為害怕將來墮入惡趣，或者害怕現在被他人譏諷，對於各種學處經常勤奮守護，持續不斷地修行，認真努力地修行。意樂者（指內心意願堅定的人）。是指對於諸法的正確觀察和忍耐為基礎，對於佛陀善說的法和毗奈耶（戒律）不可動搖，對於他人所證悟的道理深信不疑，因為相信功德而對於三寶以及獲得自身利益深信不疑，毫不動搖。財攝受者（指用財物幫助他人的人）。是指對於一切飲食等物品缺乏的人，施捨一切飲食等物品；或者對於缺少適宜飲食等物品的人，施捨適宜的飲食等物品。法攝受者（指用佛法幫助他人的人）。是指或者宣說正法佈施給有情眾生，或者開顯正確的道理佈施給有情眾生。神通引攝者（指用神通引導他人的人）。是指具有神通的人，因為憐憫有情眾生，或者爲了有情眾生內心意樂清凈，或者爲了有情眾生修行清凈增上，示現種種神通變化，想要讓有情眾生看到聽到后，對於佛陀的聖教，或者能夠獲得內心意樂清凈，或者能夠修行沒有顛倒的修行。這些有情眾生因為這些神通變化而心生嚮往，或者有人獲得內心意樂清凈，或者有人修行沒有顛倒的修行。宣說正法者（指宣講佛法的人）。是指對於那些想要獲得自身殊勝利益，但沒有能力的人，為他們宣說正法，幫助他們發起正確的行為；對於那些有能力的人，為他們宣說正法，幫助他們迅速證得通達智慧。隱密說法者（指對智慧不足的人隱晦地說法）。是指對於像嬰兒一樣智慧不足的有情眾生，隱瞞廣大的甚深義理的佛法，為他們宣說粗淺容易理解，容易方便趣入的法。顯了說法者（指對智慧廣大的人明顯地說法）。是指對於那些智慧廣大，已經很好地領悟聖教道理的人，為他們開示廣大甚深的道理。下品加行者（指下等修行者）。是指如果遠離持續不斷的修行和認真努力的修行。中品加行者（指中等修行者）。是指或者遠離持續不斷的修行，或者遠離認真努力的修行，對於這兩種修行缺少一種。上品加行（指上等修行者）。
【English Translation】 English version Contrary to this. Exertion practitioners (those who diligently practice). Refers to those who, in order to attain their own supreme benefit, rely on intense desire; or, fearing falling into evil realms in the future, or fearing being ridiculed by others in the present, constantly and diligently uphold the various precepts, practicing continuously and earnestly. Intentional practitioners (those with firm inner resolve). Refers to those who rely on correct observation and forbearance of all dharmas, are unshakable in the Buddha's well-spoken Dharma and Vinaya (discipline), deeply believe in the truths realized by others, and, believing in merit, have unwavering faith in the Three Jewels and in attaining their own benefit. Those who gather through wealth (those who help others with material possessions). Refers to those who, for those lacking food and other necessities, give all kinds of food and necessities; or, for those lacking suitable food and other necessities, give suitable food and other necessities. Those who gather through Dharma (those who help others with the Dharma). Refers to those who either proclaim the correct Dharma to sentient beings, or reveal correct principles to sentient beings. Those who attract through supernatural powers (those who guide others with supernatural powers). Refers to those who possess supernatural powers, out of compassion for sentient beings, or for the sake of purifying the minds of sentient beings, or for the sake of increasing the purity of sentient beings' practice, manifest various supernatural transformations, wanting sentient beings to, upon seeing and hearing, either attain purity of mind in the Buddha's teachings, or be able to practice without perversion. These sentient beings, because their minds are drawn by these supernatural transformations, either attain purity of mind, or practice without perversion. Those who proclaim the correct Dharma (those who preach the Dharma). Refers to those who, for those who want to attain their own supreme benefit but lack the ability, proclaim the correct Dharma to them, helping them to initiate correct actions; for those who have the ability, proclaim the correct Dharma to them, helping them to quickly attain penetrating wisdom. Those who teach the Dharma in secret (those who teach the Dharma obscurely to those with insufficient wisdom). Refers to those who, for sentient beings with wisdom like infants, conceal the vast and profound meanings of the Dharma, and proclaim to them the Dharma that is shallow, easy to understand, and easy to enter into. Those who teach the Dharma openly (those who teach the Dharma clearly to those with great wisdom). Refers to those who, for those with great wisdom who have already well understood the principles of the teachings, reveal to them the vast and profound principles. Inferior exertion practitioners (those with inferior practice). Refers to those who are far from continuous practice and earnest practice. Intermediate exertion practitioners (those with intermediate practice). Refers to those who are either far from continuous practice, or far from earnest practice, lacking one of these two practices. Superior exertion (those with superior practice).
者。謂無間加行及殷重加行。二俱相應。聽聞者。謂于佛語深生信解。精勤聽聞受持讀誦契經等法。思惟者。謂居遠離樂思惟法。推度其義解了決定。修習者。謂于止舉舍相正審觀察為先。深心欣樂修止舉舍。攝受者。謂無染心。以親教師及軌範師。道理方便無有顛倒。與作依止。又即于彼發起種種別供事行。謂看病行。給施如法衣服飲食諸坐臥具病緣醫藥資生具行。除遣憂愁及惡作行。除遣煩惱隨煩惱行。如是等類當知皆名別供事行。降伏者。謂深防護自身雜染。于毀犯者若犯下品慈心諫誨。若犯中品慈心訶罰。若犯上品慈心驅擯。當知此中諫誨訶罰。令彼及餘利益安樂。驅擯一種若重攝受。令彼及餘利益安樂。若驅擯已不重攝受。但令其餘利益安樂。何以故。余若見彼毀犯因緣既被驅擯。便自防護不起毀犯故。自成熟者。謂自宣說隨順正法。令諸有情出不善處安立善處。如自所說。亦自修行法隨法行。令諸有情同分隨轉。勿使他人作如是說。汝自不能出不善處安立善處。云何於他教授諫舉為作憶念。他應于汝教授諫舉為作憶念。請他成熟者。謂若有餘無量有情。于彼發起上品愛敬。或復有餘善知方便。于說正法已善修學。即應勸請慇勤營助令其成熟無量有情。俱成熟者。謂具二種。若自成熟。若勸請他令其成熟由
【現代漢語翻譯】 現代漢語譯本 這些被稱為『無間加行』和『殷重加行』（兩種精進修行的狀態），兩者都相應具備。聽聞者，指的是對佛陀的教誨深信不疑，精進地聽聞、受持、讀誦契經等佛法。思惟者，指的是居住在遠離喧囂的地方，喜好思惟佛法，推敲其義理，從而透徹理解並作出決斷。修習者，指的是以止（奢摩他，calm abiding）、舉（毗缽舍那，insight）、舍（平等舍，equanimity）等觀行為先導，內心深切地欣樂修習止、舉、舍。攝受者，指的是以無染著的心，對於親教師（傳授戒律的老師）和軌範師（行爲規範的老師），以如理如法的方式，沒有顛倒地為他們提供依止。並且，對於他們發起種種特別的供養行為，比如看護疾病，給予如法的衣服、飲食、床座臥具、醫藥等生活所需，排除憂愁和惡作（後悔），排除煩惱和隨煩惱。應當知道，這些都屬於特別的供養行為。降伏者，指的是深深地防護自身不被雜染所污染，對於違犯戒律者，如果犯的是輕罪，就以慈悲心勸誡教誨；如果犯的是中等罪，就以慈悲心訶責懲罰；如果犯的是重罪，就以慈悲心驅逐擯棄。應當知道，這裡的勸誡教誨和訶責懲罰，是爲了使違犯者和其他人都能獲得利益和安樂。驅逐擯棄，如果之後重新攝受，是爲了使違犯者和其他人都能獲得利益和安樂；如果驅逐擯棄后不再重新攝受，只是爲了使其他人獲得利益和安樂。為什麼呢？因為其他人如果看到違犯者因為違犯戒律而被驅逐擯棄，就會自我防護，不去做違犯戒律的事情。自我成熟者，指的是自己宣說隨順正法的教義，使眾生脫離不善之處，安立於善良之處。如同自己所說的那樣，也自己修行，做到法隨法行（如法修行），使眾生也隨之效仿。不要讓別人這樣說：『你自己都不能脫離不善之處，安立於善良之處，又怎麼能教導、勸誡、提醒別人呢？別人應該來教導、勸誡、提醒你才對。』請他成熟者，指的是如果有其他無量的眾生，對某人發起極大的愛敬之心，或者有其他人善於運用方便之法，對於宣說正法已經善於修學，就應該勸請他們，慇勤地幫助他們，使他們能夠成熟無量的眾生。俱成熟者，指的是具備以上兩種能力，既能自我成熟，又能勸請他人使眾產生熟。
【English Translation】 English version These are called 'uninterrupted application' (wu jian jia xing) and 'earnest application' (yin zhong jia xing) (two states of diligent practice), both of which are correspondingly possessed. The listener refers to one who has deep faith and understanding in the Buddha's teachings, diligently listening to, upholding, reciting, and studying the sutras and other Dharma teachings. The contemplator refers to one who dwells in solitude, delights in contemplating the Dharma, pondering its meaning, thereby thoroughly understanding and making a decision. The practitioner refers to one who takes calm abiding (zhi, Shamatha), insight (ju, Vipassana), and equanimity (she) as the foundation, deeply rejoicing in practicing calm abiding, insight, and equanimity. The one who gathers in refers to one who, with a non-attached mind, provides support to the preceptor (qin jiao shi, the teacher who transmits the precepts) and the disciplinarian (gui fan shi, the teacher of conduct) in a proper and orderly manner, without any inversion. Furthermore, they initiate various special acts of service towards them, such as caring for their illnesses, providing lawful clothing, food, bedding, and medicine, and alleviating their sorrows and remorse, and eliminating afflictions and secondary afflictions. It should be known that all such acts are called special acts of service. The subduer refers to one who deeply protects themselves from being defiled by impurities. Towards those who violate the precepts, if they commit minor offenses, they compassionately admonish and instruct them; if they commit moderate offenses, they compassionately rebuke and punish them; if they commit major offenses, they compassionately expel and banish them. It should be known that the admonishment and instruction, and the rebuke and punishment, are for the benefit and happiness of the offender and others. Expulsion and banishment, if followed by readmission, are for the benefit and happiness of the offender and others; if expulsion and banishment are not followed by readmission, they are only for the benefit and happiness of others. Why? Because if others see that an offender has been expelled and banished for violating the precepts, they will protect themselves and not commit such violations. The one who matures themselves refers to one who proclaims teachings that accord with the true Dharma, enabling sentient beings to leave unwholesome states and establish themselves in wholesome states. As they themselves proclaim, they also practice themselves, acting in accordance with the Dharma, causing sentient beings to follow suit. Do not allow others to say, 'You yourself cannot leave unwholesome states and establish yourself in wholesome states, how can you teach, admonish, and remind others? Others should teach, admonish, and remind you.' The one who invites others to mature refers to one who, if there are other countless sentient beings who have great love and respect for someone, or if there are others who are skilled in expedient means and have diligently studied the Dharma, should invite them and earnestly assist them, enabling them to mature countless sentient beings. The one who matures both refers to one who possesses both of the above abilities, both maturing themselves and inviting others to mature sentient beings.
此所說二十七種成熟方便。當知令前六種成熟差別圓滿。所謂諸根成熟。善根成熟智慧成熟。下品成熟。中品成熟。上品成熟。
云何能成熟補特伽羅。謂略有六種菩薩。住菩薩六地能成熟有情。一者勝解行菩薩住勝解行地。二者凈勝意樂菩薩住凈勝意樂地。三者行正行菩薩住行正行地。四者墮決定菩薩住墮決定地。五者決定行正行菩薩住決定行正行地。六者到究竟菩薩住到究竟地。住無種姓補特伽羅。于往善趣而成熟時。有數退轉有數應作。安住種姓補特伽羅。于往三乘而成熟時。無數退轉無數應作。
云何已成熟補特伽羅相。謂諸聲聞先已串習諸善法故。若時安住下品成熟。爾時便有下品欲樂下品加行。猶往惡趣。非於現法證沙門果。非於現法得般涅槃。若時安住中品成熟。爾時便有中品欲樂中品加行。不往惡趣。于現法中證沙門果。非於現法得般涅槃。若時安住上品成熟。爾時便有上品欲樂上品加行。不往惡趣。于現法中證沙門果。即于現法得般涅槃。如說聲聞。獨覺亦爾。何以故。道與聲聞同種類故。而此獨覺與諸聲聞有差別者。謂住最後有最後所得身。無軌範師宿習力故。修三十七菩提分法。究竟斷滅一切煩惱。證阿羅漢故名獨覺。若諸菩薩住勝解行地名下品成熟。住凈勝意樂地名中品成熟。
【現代漢語翻譯】 現代漢語譯本： 這裡所說的二十七種成熟方便，應當知道是爲了使前面六種成熟的差別達到圓滿，也就是指諸根成熟、善根成熟、智慧成熟、下品成熟、中品成熟、上品成熟。
怎樣才能成熟補特伽羅（pudgalas，人）呢？簡略來說有六種菩薩（bodhisattvas），他們安住在菩薩的六個階段，能夠成熟有情（sentient beings）。第一種是勝解行菩薩（Śraddhādhimukticaryā-bodhisattva），安住在勝解行地（stage of faith and understanding）。第二種是凈勝意樂菩薩（Viśuddhādhyāśaya-bodhisattva），安住在凈勝意樂地（stage of pure superior intention）。第三種是行正行菩薩（Pratipatticaryā-bodhisattva），安住在行正行地（stage of right practice）。第四種是墮決定菩薩（Avinivartanīya-bodhisattva），安住在墮決定地（stage of non-retrogression）。第五種是決定行正行菩薩（Niyatapratipatticaryā-bodhisattva），安住在決定行正行地（stage of definite right practice）。第六種是到究竟菩薩（Ekajāti-pratibaddha-bodhisattva），安住在到究竟地（stage of final attainment）。安住于無種姓（without the potential for enlightenment）的補特伽羅，在往生善趣（good realms）而得到成熟時，會有多次的退轉，也有多次應該去做的事情。安住于有種姓（with the potential for enlightenment）的補特伽羅，在往生三乘（three vehicles）而得到成熟時，會有無數次的退轉，也有無數次應該去做的事情。
已經成熟的補特伽羅的相是什麼樣的呢？就是說，那些聲聞（Śrāvakas，disciples）因為先前已經串習了各種善法。如果他們安住在下品成熟的階段，那麼就會有下品的欲樂和下品的加行，仍然會墮入惡趣（evil realms），不能在今生證得沙門果（Śrāmaṇa-phala，fruit of asceticism），也不能在今生得到般涅槃（Parinirvana，complete nirvana）。如果他們安住在中品成熟的階段，那麼就會有中品的欲樂和中品的加行，不會墮入惡趣，能在今生證得沙門果，但不能在今生得到般涅槃。如果他們安住在上品成熟的階段，那麼就會有上品的欲樂和上品的加行，不會墮入惡趣，能在今生證得沙門果，並且在今生得到般涅槃。就像上面所說的聲聞一樣，獨覺（Pratyekabuddhas，solitary Buddhas）也是如此。為什麼呢？因為獨覺的道與聲聞的道是同一種類的。而獨覺與聲聞的區別在於，獨覺安住在最後有（last existence），得到最後所得之身，因為沒有軌範師（teacher）和宿習（past habits）的力量，所以修三十七菩提分法（thirty-seven factors of enlightenment），最終斷滅一切煩惱，證得阿羅漢（Arhat，worthy one）果位，所以被稱為獨覺。如果菩薩安住在勝解行地，就稱為下品成熟。如果安住在凈勝意樂地，就稱為中品成熟。
【English Translation】 English version: These twenty-seven kinds of expedient means for maturation, it should be known, are to make the differences of the preceding six kinds of maturation complete. That is to say, the maturation of the faculties, the maturation of wholesome roots, the maturation of wisdom, inferior maturation, intermediate maturation, and superior maturation.
How can one mature a pudgala (person)? Briefly, there are six kinds of bodhisattvas who, dwelling in the six stages of a bodhisattva, can mature sentient beings. The first is the Śraddhādhimukticaryā-bodhisattva (bodhisattva of faith and understanding), who dwells in the stage of faith and understanding. The second is the Viśuddhādhyāśaya-bodhisattva (bodhisattva of pure superior intention), who dwells in the stage of pure superior intention. The third is the Pratipatticaryā-bodhisattva (bodhisattva of right practice), who dwells in the stage of right practice. The fourth is the Avinivartanīya-bodhisattva (bodhisattva of non-retrogression), who dwells in the stage of non-retrogression. The fifth is the Niyatapratipatticaryā-bodhisattva (bodhisattva of definite right practice), who dwells in the stage of definite right practice. The sixth is the Ekajāti-pratibaddha-bodhisattva (bodhisattva bound by one more birth), who dwells in the stage of final attainment. When a pudgala without the potential for enlightenment dwells in maturing towards good realms, there are several regressions and several things that should be done. When a pudgala with the potential for enlightenment dwells in maturing towards the three vehicles, there are countless regressions and countless things that should be done.
What are the characteristics of a pudgala who has already matured? That is to say, those Śrāvakas (disciples) have already cultivated various wholesome dharmas. If they dwell in the stage of inferior maturation, then they will have inferior desires and inferior effort, and will still fall into evil realms, unable to attain the Śrāmaṇa-phala (fruit of asceticism) in this life, nor attain Parinirvana (complete nirvana) in this life. If they dwell in the stage of intermediate maturation, then they will have intermediate desires and intermediate effort, and will not fall into evil realms, able to attain the Śrāmaṇa-phala in this life, but unable to attain Parinirvana in this life. If they dwell in the stage of superior maturation, then they will have superior desires and superior effort, and will not fall into evil realms, able to attain the Śrāmaṇa-phala in this life, and attain Parinirvana in this life. Just as said about the Śrāvakas, so it is with the Pratyekabuddhas (solitary Buddhas). Why? Because the path of the Pratyekabuddhas is of the same kind as the path of the Śrāvakas. But the difference between the Pratyekabuddhas and the Śrāvakas is that the Pratyekabuddhas dwell in the last existence, attain the last obtained body, and because they lack the power of a teacher and past habits, they cultivate the thirty-seven factors of enlightenment, ultimately severing all afflictions and attaining the state of Arhat (worthy one), therefore they are called Pratyekabuddhas. If bodhisattvas dwell in the stage of faith and understanding, they are called inferior maturation. If they dwell in the stage of pure superior intention, they are called intermediate maturation.
住墮決定到究竟地名上品成熟。若時菩薩住下品成熟。爾時便有下品欲樂下品加行。猶往惡趣。此盡第一無數劫邊際。熾然。無動。極善清凈。覺品善法。當知一切皆未相應。若時菩薩住中品成熟。爾時便有中品欲樂中品加行。不往惡趣。此盡第二無數劫邊際。熾然。無動。覺品善法。已得相應。極善清凈。覺品善法。未得相應。若時菩薩住上品成熟。爾時便有上品欲樂上品加行。不往惡趣。此盡第三無數劫邊際。熾然無動極善清凈。覺品善法。當知一切皆悉成就。今於此中性淳厚故極猛盛故。能有上品廣大果故大勝利故。名為熾然。不轉還故不退墮故常勝進故。名為無動。菩薩地中最無上故。當知說名極善清凈。
當知此中若財攝受所作成熟。若神通引攝所作成熟。若隱密說法所作成熟。若下品加行所作成熟。若唯聽聞所作成熟。如是五種所作成熟。若於長時修習彼法。尚為下品。況于少時修習彼法。其餘一切成熟因緣所作成熟。當知皆有三品道理。謂若於彼下品修習成下成熟。中品修習成中成熟。上品修習成上成熟。此下中上三品成熟。當知一一復有三品。于下品中。有下下下中下上三品成熟。于中品中。有中下中中中上三品成熟。于上品中。有上下上中上上三品成熟。如是等類諸佛菩薩成熟有情。當知展
【現代漢語翻譯】 現代漢語譯本 安住于決定（住墮決定）直至究竟之地，名為上品成熟。如果菩薩安住于下品成熟，那時便有下品欲樂和下品加行，仍然會墮入惡趣。這窮盡了第一無數劫的邊際。熾然（性淳厚故極猛盛故，能有上品廣大果故大勝利故）。無動（不轉還故不退墮故常勝進故）。極善清凈（菩薩地中最無上故）。覺品善法，應當知道一切都未相應。如果菩薩安住于中品成熟，那時便有中品欲樂和中品加行，不會墮入惡趣。這窮盡了第二無數劫的邊際。熾然。無動。覺品善法，已經得到相應。極善清凈。覺品善法，尚未得到相應。如果菩薩安住于上品成熟，那時便有上品欲樂和上品加行，不會墮入惡趣。這窮盡了第三無數劫的邊際。熾然。無動。極善清凈。覺品善法，應當知道一切都已成就。現在這裡，因為本性淳厚所以極其猛盛，能夠有上品廣大之果所以有大利益，所以名為熾然。因為不轉變返回，不退墮，常常殊勝前進，所以名為無動。在菩薩地中最無上，應當知道這被稱為極善清凈。 應當知道，這裡如果由財物攝受所作成熟，如果由神通引導攝受所作成熟，如果由隱秘說法所作成熟，如果由下品加行所作成熟，如果僅僅由聽聞所作成熟，像這樣五種所作成熟，如果長時間修習這些法，尚且是下品，何況在短時間內修習這些法。其餘一切成熟因緣所作成熟，應當知道都有三品道理。就是說，如果對於那些下品修習，成就下品成熟；中品修習，成就中品成熟；上品修習，成就上品成熟。這下、中、上三品成熟，應當知道每一種又各有三品。在下品中，有下下、下中、下上三品成熟。在中品中，有中下、中中、中上三品成熟。在上品中，有上下、上中、上上三品成熟。像這樣等等諸佛菩薩成熟有情，應當知道擴充套件開來。
【English Translation】 English version Dwelling in the determination (住墮決定) leading to the ultimate ground is called superior maturity. If a Bodhisattva dwells in inferior maturity, then there will be inferior desire and inferior effort, still leading to evil destinies. This exhausts the boundary of the first countless kalpas. 'Fierce' (熾然) (because of pure and profound nature, extremely vigorous, capable of superior and vast results, and great benefit). 'Immovable' (無動) (because of no turning back, no falling away, and constant superior progress). 'Extremely Good and Pure' (極善清凈) (because it is the most supreme in the Bodhisattva grounds). Know that all qualities of enlightenment are not yet in accordance. If a Bodhisattva dwells in intermediate maturity, then there will be intermediate desire and intermediate effort, not leading to evil destinies. This exhausts the boundary of the second countless kalpas. 'Fierce'. 'Immovable'. Qualities of enlightenment have already attained accordance. 'Extremely Good and Pure'. Qualities of enlightenment have not yet attained accordance. If a Bodhisattva dwells in superior maturity, then there will be superior desire and superior effort, not leading to evil destinies. This exhausts the boundary of the third countless kalpas. 'Fierce'. 'Immovable'. 'Extremely Good and Pure'. Know that all qualities of enlightenment are completely accomplished. Now here, because of pure and profound nature, it is extremely vigorous, capable of superior and vast results, and great benefit, therefore it is called 'Fierce'. Because of no turning back, no falling away, and constant superior progress, it is called 'Immovable'. Because it is the most supreme in the Bodhisattva grounds, know that this is called 'Extremely Good and Pure'. It should be known that, here, if maturity is accomplished by the acceptance of wealth, if maturity is accomplished by the guidance of supernatural powers, if maturity is accomplished by secret teachings, if maturity is accomplished by inferior effort, if maturity is accomplished solely by listening, these five kinds of accomplished maturity, if these dharmas are practiced for a long time, are still inferior; how much more so if these dharmas are practiced for a short time. All other conditions for maturity that accomplish maturity, know that all have the principle of three grades. That is to say, if inferior practice is applied to them, inferior maturity is accomplished; intermediate practice, intermediate maturity is accomplished; superior practice, superior maturity is accomplished. These inferior, intermediate, and superior maturities, know that each one again has three grades. In the inferior grade, there are inferior-inferior, inferior-intermediate, and inferior-superior maturities. In the intermediate grade, there are intermediate-inferior, intermediate-intermediate, and intermediate-superior maturities. In the superior grade, there are superior-inferior, superior-intermediate, and superior-superior maturities. In this way, all Buddhas and Bodhisattvas mature sentient beings; know that this extends.
轉差別道理有無量品。
此中菩薩由前所說成熟因緣。為欲成熟自佛法故。精勤修集諸根成熟。善根成熟。智慧成熟。下品成熟。中品成熟。上品成熟。又欲令他諸有情類補特伽羅。乘三乘法而出離故。往善趣故。修集如是六種成熟。
瑜伽師地論卷第三十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十八
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處菩提品第七
云何菩提。謂略說二斷二智。是名菩提。二斷者。一煩惱障斷。二所知障斷。二智者。一煩惱障斷故。畢竟離垢一切煩惱不隨縛智。二所知障斷故。於一切所知無礙無障智。復有異門。謂清凈智一切智無滯智。一切煩惱並諸習氣無餘永害。遍一切種不染無明無餘永斷。是名無上正等菩提。一切煩惱並諸習氣畢竟斷故。名清凈智。於一切界一切事一切品一切時智無礙轉。名一切智。界有二種。一者世界。二者有情界。事有二種。一者有為。二者無為。即此有為無為二事無量品別。名一切品。謂自相展轉種類差別故。共相差別故。因果差別故。界趣差別故。善不善無記等差別故。時有三種。一過去。二未來。三現在。即于如是一切界一切事一切品一切時如實知故
【現代漢語翻譯】 現代漢語譯本 轉差別道理有無量品。
此中菩薩由前所說成熟因緣。為欲成熟自佛法故。精勤修集諸根成熟，善根成熟，智慧成熟，下品成熟，中品成熟，上品成熟。又欲令他諸有情類（眾生）補特伽羅（人），乘三乘法而出離故，往善趣故，修集如是六種成熟。
瑜伽師地論卷第三十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十八
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處菩提品第七
云何菩提（覺悟）？謂略說二斷二智，是名菩提（覺悟）。二斷者，一煩惱障斷，二所知障斷。二智者，一煩惱障斷故，畢竟離垢一切煩惱不隨縛智。二所知障斷故，於一切所知無礙無障智。復有異門，謂清凈智一切智無滯智。一切煩惱並諸習氣無餘永害，遍一切種不染無明無餘永斷，是名無上正等菩提（無上正等覺悟）。一切煩惱並諸習氣畢竟斷故，名清凈智。於一切界一切事一切品一切時智無礙轉，名一切智。界有二種，一者世界，二者有情界（眾生界）。事有二種，一者有為，二者無為。即此有為無為二事無量品別，名一切品。謂自相展轉種類差別故，共相差別故，因果差別故，界趣差別故，善不善無記等差別故。時有三種，一過去，二未來，三現在。即于如是一切界一切事一切品一切時如實知故。
【English Translation】 English version The principles of transformation and difference have limitless aspects.
Here, Bodhisattvas, due to the aforementioned maturing causes and conditions, diligently cultivate the maturation of the faculties, the maturation of wholesome roots, the maturation of wisdom, the maturation of inferior qualities, the maturation of intermediate qualities, and the maturation of superior qualities, in order to mature their own Buddha-dharma. Furthermore, desiring to lead other sentient beings (yǒu qíng lèi) and individuals (pǔ tè qié luó) to liberation through the three vehicles (sān shèng fǎ) and to attain good destinies, they cultivate these six types of maturation.
Yogācārabhūmi-śāstra, Scroll 37 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 38
Said by Maitreya Bodhisattva
Tripiṭaka Master Xuanzang, by imperial decree, translated the seventh chapter on Bodhi (pú tí) in the fifteenth section on the initial practice of Yoga in the Bodhisattva-bhūmi section of the Local Division.
What is Bodhi (pú tí)? Briefly, it is defined as two cessations and two wisdoms. These are called Bodhi (pú tí). The two cessations are: first, the cessation of the afflictive obscurations (fán nǎo zhàng duàn); second, the cessation of the cognitive obscurations (suǒ zhī zhàng duàn). The two wisdoms are: first, because of the cessation of the afflictive obscurations, the wisdom that is ultimately free from defilements and not bound by any afflictions; second, because of the cessation of the cognitive obscurations, the wisdom that is unobstructed and unimpeded in all that is knowable. There is also a different explanation: pure wisdom, all-knowing wisdom, and unhindered wisdom. All afflictions and their habitual tendencies are completely and permanently eradicated, and all forms of ignorance are universally and permanently severed without any residue. This is called Anuttarā-samyak-saṃbodhi (wú shàng zhèng děng pú tí, unsurpassed, complete and perfect enlightenment). Because all afflictions and their habitual tendencies are completely eradicated, it is called pure wisdom. The unimpeded functioning of wisdom in all realms, all matters, all categories, and all times is called all-knowing wisdom. There are two types of realms: first, the world; second, the realm of sentient beings (yǒu qíng jiè). There are two types of matters: first, conditioned phenomena (yǒu wéi); second, unconditioned phenomena (wú wéi). These conditioned and unconditioned phenomena are differentiated into limitless categories, which are called all categories. These are differentiated by their self-characteristics, mutual relationships, types, common characteristics, causes and effects, realms and destinies, and wholesome, unwholesome, and neutral qualities. There are three types of time: past, future, and present. Knowing all these realms, matters, categories, and times as they truly are.
。名一切智。無滯智者。暫作意時。遍於一切無礙速疾無滯智轉。不由數數作意思惟。依一作意遍了知故。復有異門。謂百四十不共佛法。及如來無諍愿智無礙解等。是名無上正等菩提。百四十不共佛法者。謂三十二大丈夫相。八十隨好。四一切種清凈。十力。四無所畏。三念住。三不護。大悲。無忘失法。永害習氣。一切種妙智。是諸佛法建立品中當廣分別。如是菩提名為最勝。
七種最勝共相應故。由是因緣于諸菩提最為殊勝。云何名為七種最勝。一者所依最勝。二者正行最勝。三者圓滿最勝。四者智最勝。五者威力最勝。六者斷最勝。七者住最勝。由諸如來以三十二大丈夫相等莊嚴其身故。名所依最勝。由諸如來自利利他利益安樂無量眾生。哀愍世間令諸天人獲得義利利益安樂而行正行故。名正行最勝。由諸如來無上無等四種圓滿。謂戒圓滿。見圓滿。軌則圓滿。凈命圓滿。皆悉成就故。名圓滿最勝。由諸如來無上無等四無礙解。謂法無礙解。義無礙解。訓詞無礙解。辯說無礙解。皆悉成就故。名智最勝。由諸如來無上無等如前所說六種神通皆悉成就故。名威力最勝。由諸如來無上無等一切煩惱習氣永斷。及一切所知障永斷。皆悉成就故。名斷最勝。由諸如來多住無上無等三住。謂聖住天住梵住。故名住
【現代漢語翻譯】 現代漢語譯本： 被稱為一切智（sarvajnana，通曉一切的智慧）。無滯智者，在稍微用心時，就能對一切事物無礙、迅速、無滯地運轉智慧。不需要反覆思考，因為只需一次用心就能完全瞭解。還有其他不同的方面，例如一百四十種不共佛法，以及如來的無諍愿智、無礙解等等。這被稱為無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）。 一百四十種不共佛法包括：三十二大丈夫相（mahapurusa-laksana，偉大人物的特徵），八十隨好（anuvyanjana，較小的特徵），四一切種清凈（parisuddhi，完全的純凈），十力（bala，十種力量），四無所畏（vaisaradya，四種無畏），三念住（smrtyupasthana，三種正念），三不護（araksa，三種不守護），大悲（mahakaruna，偉大的慈悲），無忘失法（asampramosa，不忘失正念），永害習氣（vasana，習氣的永久斷除），一切種妙智（sarvakarajnatajnana，對一切事物的所有方面的智慧）。這些佛法將在『建立品』中詳細解釋。這樣的菩提被稱為最殊勝的。 由於與七種最勝相應，因此在所有菩提中最為殊勝。什麼是七種最勝呢？一是所依最勝，二是正行最勝，三是圓滿最勝，四是智最勝，五是威力最勝，六是斷最勝，七是住最勝。由於如來以三十二大丈夫相等莊嚴其身，所以稱為所依最勝。由於如來自利利他，利益安樂無量眾生，哀愍世間，令諸天人獲得義利利益安樂而行正行，所以稱為正行最勝。由於如來無上無等四種圓滿，即戒圓滿（sila-paripurna，戒律的圓滿），見圓滿（drsti-paripurna，見解的圓滿），軌則圓滿（acara-paripurna，行爲規範的圓滿），凈命圓滿（ajiva-parisuddhi，清凈生活的圓滿），都完全成就，所以稱為圓滿最勝。由於如來無上無等四無礙解，即法無礙解（dharma-pratisambhida，對法的無礙解），義無礙解（artha-pratisambhida，對意義的無礙解），訓詞無礙解（nirukti-pratisambhida，對語言的無礙解），辯說無礙解（pratibhana-pratisambhida，對辯才的無礙解），都完全成就，所以稱為智最勝。由於如來無上無等如前所說的六種神通都完全成就，所以稱為威力最勝。由於如來無上無等一切煩惱習氣永斷，以及一切所知障（jneyavarana，對所知事物的障礙）永斷，都完全成就，所以稱為斷最勝。由於如來多住無上無等三住，即聖住（arya-vihara，聖者的住所），天住（divya-vihara，天人的住所），梵住（brahma-vihara，梵天的住所），所以稱為住最勝。
【English Translation】 English version: It is called Sarvajñana (all-knowing wisdom). The one with unobstructed wisdom, when briefly focusing the mind, can turn the wisdom unobstructed, swiftly, and without hindrance throughout everything. It does not require repeated contemplation, because it knows everything completely with a single focus. There are also other different aspects, such as the one hundred and forty unshared Buddha dharmas, and the Tathagata's wisdom of non-contention, unobstructed eloquence, and so on. This is called Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The one hundred and forty unshared Buddha dharmas include: the thirty-two Mahapurusa-laksanas (major marks of a great man), the eighty Anuvyanjanas (minor marks), the four kinds of purity (Parisuddhi), the ten powers (Bala), the four fearlessnesses (Vaisaradya), the three establishments of mindfulness (Smrtyupasthana), the three non-protections (Araksha), great compassion (Mahakaruna), non-forgetfulness of dharma (Asampramosa), the permanent destruction of habitual tendencies (Vasana), and the all-knowing wisdom (Sarvakarajnatajnana). These Buddha dharmas will be explained in detail in the 'Establishment Chapter'. Such Bodhi is called the most supreme. Because it corresponds with the seven kinds of supremacy, it is the most supreme among all Bodhis. What are the seven kinds of supremacy? First is the supremacy of the basis, second is the supremacy of right practice, third is the supremacy of completeness, fourth is the supremacy of wisdom, fifth is the supremacy of power, sixth is the supremacy of cessation, and seventh is the supremacy of abiding. Because the Tathagata adorns his body with the thirty-two major marks, it is called the supremacy of the basis. Because the Tathagata benefits himself and others, benefits and brings happiness to countless beings, has compassion for the world, and causes gods and humans to obtain benefit, profit, and happiness by practicing right conduct, it is called the supremacy of right practice. Because the Tathagata has unsurpassed and unequaled four kinds of completeness, namely the completeness of precepts (Sila-paripurna), the completeness of views (Drsti-paripurna), the completeness of conduct (Acara-paripurna), and the completeness of pure livelihood (Ajiva-parisuddhi), all of which are fully accomplished, it is called the supremacy of completeness. Because the Tathagata has unsurpassed and unequaled four unobstructed eloquences, namely unobstructed eloquence in dharma (Dharma-pratisambhida), unobstructed eloquence in meaning (Artha-pratisambhida), unobstructed eloquence in etymology (Nirukti-pratisambhida), and unobstructed eloquence in eloquence (Pratibhana-pratisambhida), all of which are fully accomplished, it is called the supremacy of wisdom. Because the Tathagata has unsurpassed and unequaled six kinds of supernormal powers as previously mentioned, all of which are fully accomplished, it is called the supremacy of power. Because the Tathagata has unsurpassed and unequaled permanent destruction of all habitual tendencies of afflictions, and the permanent destruction of all cognitive obscurations (Jneyavarana), all of which are fully accomplished, it is called the supremacy of cessation. Because the Tathagata often abides in the unsurpassed and unequaled three abodes, namely the noble abode (Arya-vihara), the divine abode (Divya-vihara), and the Brahma abode (Brahma-vihara), it is called the supremacy of abiding.
最勝。當知此中空無愿無相住及滅盡定住。是名聖住。四種靜慮四無色定。是名天住。四種無量。是名梵住。於此三住中。如來多住四最勝住。謂于聖住中多住空住滅盡定住。于天住中多住無動第四靜慮住。于梵住中多住大悲住。由是如來晝夜六時晝三夜三。常以佛眼觀察世間。誰增誰減。我應令誰未起善根而種善根。廣說乃至我應令誰建立最勝阿羅漢果。又諸如來所依最勝故名大丈夫。正行最勝故名大悲者。圓滿最勝故名大戒者及大法者。智最勝故名大慧者。威力最勝故名大神通者。斷最勝故名大解脫者。住最勝故名多安住廣大住者。
又諸如來略有十種功德名號隨念功德。何等為十。謂薄伽梵號為如來。應正等覺。明行圓滿。善逝。世間解。無上丈夫。調御士。天人師。佛。薄伽梵。言無虛妄故名如來。已得一切所應得義。應作世間無上福田。應為一切恭敬供養。是故名應。如其勝義覺諸法故。名正等覺。明謂三明。行如經說。止觀二品極善圓滿。是故說名明行圓滿。上升最極永不退還。故名善逝。善知世界及有情界一切品類染凈相故。名世間解。一切世間唯一丈夫。善知最勝調心方便。是故說名無上丈夫調御士。為實眼故為實智故。為實義故為實法故。與顯了義為開導故。與一切義為所依故。與不了義為
【現代漢語翻譯】 現代漢語譯本： 最勝。應當知道這其中空無愿無相住以及滅盡定住，這叫做聖住。四種靜慮（四種禪定）和四無色定，這叫做天住。四種無量心（慈、悲、喜、舍），這叫做梵住。在這三種住中，如來多住在四種最勝住。即在聖住中多住空住和滅盡定住，在天住中多住無動第四靜慮住，在梵住中多住大悲住。因此如來晝夜六時（晝三時，夜三時），常用佛眼觀察世間，誰在增長，誰在減少。我應當令誰未生起善根而種下善根，乃至我應當令誰建立最勝阿羅漢果（斷盡煩惱，證得解脫的果位）。又因為諸如來所依止的最為殊勝，所以名為大丈夫。因為正行最為殊勝，所以名為大悲者。因為圓滿最為殊勝，所以名為大戒者和大法者。因為智慧最為殊勝，所以名為大慧者。因為威力最為殊勝，所以名為大神通者。因為斷除煩惱最為殊勝，所以名為大解脫者。因為安住最為殊勝，所以名為多安住廣大住者。
又諸如來略有十種功德名號隨念功德。哪十種呢？就是薄伽梵（Bhagavan，世尊）號為如來（Tathagata，以真如之道而來），應正等覺（Arhat Samyak-sambuddha，應供、正遍知），明行圓滿（Vidya-charana-sampanna，明行足），善逝（Sugata，妙逝），世間解（Lokavidu，知世間），無上丈夫（Anuttara Purusa-damya-sarathi，無上調御丈夫），調御士（Purusa-damya-sarathi，調御丈夫），天人師（Sasta Deva-manusyanam，天人導師），佛（Buddha，覺者），薄伽梵（Bhagavan，世尊）。因為言語沒有虛妄，所以名為如來。已經得到一切所應該得到的意義，應該作為世間無上的福田，應該為一切恭敬供養，所以名叫應。如實地以殊勝的智慧覺悟諸法，所以名叫正等覺。明是指三明，行如經中所說，止觀二品極其圓滿，所以說名叫明行圓滿。上升到最極處並且永遠不會退還，所以名叫善逝。善於瞭解世界以及有情世界一切品類的染污和清凈的相狀，所以名叫世間解。在一切世間是唯一的丈夫，善於瞭解最為殊勝的調伏內心的方法，所以說名叫無上丈夫調御士。爲了真實的眼，爲了真實的智慧，爲了真實的意義，爲了真實的法，與顯了的意義作為開導，與一切意義作為所依，與不了的意義作為
【English Translation】 English version: 'Most excellent. It should be known that dwelling in emptiness, wishlessness, signlessness, and cessation, is called 'holy dwelling.' The four dhyanas (meditative absorptions) and the four formless attainments are called 'heavenly dwelling.' The four immeasurables (loving-kindness, compassion, joy, equanimity) are called 'brahmā dwelling.' Among these three dwellings, the Tathagata (如來, Thus Come One) mostly dwells in the four most excellent dwellings. That is, in the holy dwelling, he mostly dwells in the dwelling of emptiness and the dwelling of cessation. In the heavenly dwelling, he mostly dwells in the immovable fourth dhyana. In the brahmā dwelling, he mostly dwells in the dwelling of great compassion. Therefore, the Tathagata, during the six periods of the day and night (three during the day, three during the night), constantly observes the world with the Buddha-eye, noting who is increasing and who is decreasing. I should cause those who have not yet generated roots of goodness to plant them, and so on, until I should cause someone to establish the most excellent fruit of Arhatship (阿羅漢果, the fruit of liberation from afflictions). Furthermore, because the Tathagatas rely on the most excellent, they are called 'great heroes.' Because their right conduct is most excellent, they are called 'greatly compassionate ones.' Because their completeness is most excellent, they are called 'greatly disciplined ones' and 'great Dharma ones.' Because their wisdom is most excellent, they are called 'greatly wise ones.' Because their power is most excellent, they are called 'greatly supernormal ones.' Because their severance is most excellent, they are called 'greatly liberated ones.' Because their dwelling is most excellent, they are called 'those who dwell greatly in peace and expansiveness.'
Furthermore, the Tathagatas have, in brief, ten kinds of meritorious qualities, names, and mindfulness of meritorious qualities. What are these ten? They are: the Bhagavan (薄伽梵, the Blessed One) is known as the Tathagata (如來, Thus Come One), Arhat Samyak-sambuddha (應正等覺, worthy and perfectly enlightened), Vidya-charana-sampanna (明行圓滿, complete in knowledge and conduct), Sugata (善逝, well-gone), Lokavidu (世間解, knower of the world), Anuttara Purusa-damya-sarathi (無上丈夫, unsurpassed trainer of beings), Purusa-damya-sarathi (調御士, trainer of beings), Sasta Deva-manusyanam (天人師, teacher of gods and humans), Buddha (佛, the Awakened One), Bhagavan (薄伽梵, the Blessed One). Because his words are without falsehood, he is called the Tathagata. Having attained all the meanings that should be attained, he should be the unsurpassed field of merit for the world, and should be revered and offered to by all, therefore he is called Arhat (應). Because he truly awakens to all dharmas with superior wisdom, he is called Samyak-sambuddha (正等覺). 'Vidya' refers to the three knowledges, and 'charana' as described in the sutras, the two aspects of cessation and contemplation are extremely well perfected, therefore he is called Vidya-charana-sampanna (明行圓滿). Ascending to the highest extreme and never regressing, therefore he is called Sugata (善逝). Being skilled in understanding the defiled and pure aspects of all categories of the world and sentient beings, therefore he is called Lokavidu (世間解). Being the unique hero in all the world, and skilled in understanding the most excellent methods for taming the mind, therefore he is called Anuttara Purusa-damya-sarathi (無上丈夫). For the sake of the true eye, for the sake of true wisdom, for the sake of true meaning, for the sake of the true Dharma, guiding towards the explicit meaning, relying on all meanings, and with the implicit meaning as
能了故。與所生疑為能斷故。與甚深處為能顯故。令明凈故。與一切法為根本故。為開導故為所依故。能正教誡教授天人。令其出離一切眾苦。是故說佛名天人師。于能引攝義利法聚。于能引攝非義利法聚。于能引攝非義利非非義利法聚。遍一切種現前等覺。故名為佛。能破諸魔大力軍眾。具多功德。名薄伽梵。
或有多劫無有一佛出現於世。或有一劫有眾多佛出現於世。彼彼十方無量無數諸世界中。應知同時有無量佛出現於世。何以故。於十方界現有無量無數菩薩。同時發願。同勤修集菩提資糧。若一菩薩于如是日于如是分。于如是月于如是年。發菩提心願趣菩提。即於此日即於此分。即於此月即於此年。一切亦爾。如一菩薩勇悍策勵熾然精進。一切亦爾。於今現見此世界中多百菩薩。同時發願。同修惠施同修凈戒。同修忍辱同修精進。同修靜慮同修智慧。況於十方無量無邊諸佛世界。又於十方現有無量無數三千大千佛土。無二菩薩同時修集菩提資糧。俱時圓滿。於一佛土並出於世一時成佛。況有無量無數菩薩。於一世界一時成佛。又不應言眾多菩薩同時修集菩提資糧。俱時圓滿。前後相避次第成佛。亦不應言一切菩薩皆不成佛。是故當知眾多菩薩同時修集菩提資糧。俱圓滿者。於十方面無量無數隨其所凈空
【現代漢語翻譯】 現代漢語譯本： 因為能夠明瞭，所以（佛）能夠斷除由所生之法而產生的疑惑。因為能夠揭示甚深之處，所以能夠使（眾生）明凈。因為是一切法的根本，所以能夠開導（眾生），是（眾生）所依賴的。能夠正確地教誡和教授天人，使他們脫離一切眾苦。因此，佛被稱為天人師。對於能夠引導攝取的義利法聚，對於能夠引導攝取的非義利法聚，對於能夠引導攝取的非義利非非義利法聚，（佛）能夠普遍地、完全地、現前地覺悟，所以被稱為佛（Buddha）。能夠摧破諸魔的大力軍隊，具足眾多功德，被稱為薄伽梵（Bhagavan）。
或者有多個劫（kalpa）都沒有一尊佛（Buddha）出現在世間，或者有一個劫有眾多佛出現在世間。在彼彼十方無量無數的諸世界中，應當知道同時有無量佛出現在世間。為什麼呢？因為在十方世界現有無量無數的菩薩（Bodhisattva），同時發願，共同勤奮地修集菩提資糧。如果一個菩薩在某日某時，某月某年，發菩提心願趣菩提，那麼就在此日此時，此月此年，一切菩薩也是如此。如同一位菩薩勇猛精進，一切菩薩也是如此。現在可以看到，在這個世界中，有許多百位菩薩同時發願，共同修習佈施，共同修習凈戒，共同修習忍辱，共同修習精進，共同修習靜慮，共同修習智慧。更何況在十方無量無邊的諸佛世界呢？又在十方現有無量無數的三千大千佛土，沒有兩位菩薩同時修集菩提資糧，同時圓滿，於一個佛土並出於世，一時成佛。更何況有無量無數的菩薩，於一個世界一時成佛。也不應該說眾多菩薩同時修集菩提資糧，同時圓滿，前後相避，次第成佛。也不應該說一切菩薩都不成佛。所以應當知道，眾多菩薩同時修集菩提資糧，同時圓滿的，在十方面無量無數，隨其所凈的空
【English Translation】 English version: Because of being able to understand, (the Buddha) is able to sever the doubts arising from conditioned phenomena. Because of being able to reveal the profound, (the Buddha) is able to purify (sentient beings). Because of being the root of all dharmas, (the Buddha) is able to guide (sentient beings) and is the one they rely on. (The Buddha) is able to correctly instruct and teach gods and humans, enabling them to be liberated from all suffering. Therefore, the Buddha is called the Teacher of Gods and Humans. Regarding the aggregates of beneficial dharmas that can be led and gathered, regarding the aggregates of non-beneficial dharmas that can be led and gathered, regarding the aggregates of neither beneficial nor non-beneficial dharmas that can be led and gathered, (the Buddha) is able to universally, completely, and directly awaken, therefore is called Buddha. Being able to destroy the powerful armies of all demons, possessing many merits, is called Bhagavan.
There may be many kalpas (aeons) without a single Buddha appearing in the world, or there may be one kalpa with many Buddhas appearing in the world. In those countless worlds in the ten directions, it should be known that countless Buddhas appear in the world simultaneously. Why? Because in the ten directions there are countless Bodhisattvas who simultaneously make vows and diligently cultivate the accumulations for Bodhi (enlightenment). If one Bodhisattva, on such a day, at such a time, in such a month, in such a year, generates the mind of Bodhi and vows to attain Bodhi, then on this day, at this time, in this month, in this year, all Bodhisattvas are the same. Just as one Bodhisattva is courageous and diligent, blazing with effort, all Bodhisattvas are the same. Now it can be seen that in this world, there are many hundreds of Bodhisattvas who simultaneously make vows, jointly cultivate generosity, jointly cultivate pure precepts, jointly cultivate patience, jointly cultivate diligence, jointly cultivate meditative concentration, jointly cultivate wisdom. How much more so in the countless Buddha-fields in the ten directions? Furthermore, in the ten directions there are countless three-thousand-great-thousand world-systems, and there are not two Bodhisattvas who simultaneously cultivate the accumulations for Bodhi, simultaneously perfect them, and appear in one Buddha-field and attain Buddhahood at the same time. How much more so are there countless Bodhisattvas who attain Buddhahood in one world at the same time. Nor should it be said that many Bodhisattvas simultaneously cultivate the accumulations for Bodhi, simultaneously perfect them, and avoid each other in succession, attaining Buddhahood in order. Nor should it be said that all Bodhisattvas do not attain Buddhahood. Therefore, it should be known that many Bodhisattvas simultaneously cultivate the accumulations for Bodhi, and those who simultaneously perfect them, in the ten directions are countless, according to the purified space
無如來諸佛國土。各別出世同時成佛。由此道理多世界中決定應有眾多菩薩同時成佛。決定無有一佛土中有二如來俱時出世。何以故。菩薩長夜起如是愿隨令增長。我當獨一于無導首諸世界中。為作導首。調伏有情令脫眾苦令般涅槃。如是長夜所起大愿隨令增長。攝受正行得成滿故。無二如來於一世界俱時出現。又一如來於一三千大千佛土。普能施作一切佛事。是故第二如來出世無所利益。又一如來於一佛土出現於世。令諸有情成辦自義極為熾盛極為隨順。何以故。彼作是思。一切世間唯一如來更無第二。若於此土化事已訖。或往余方或入滅度。我等何從當修梵行。我等何從當聞正法。如是思已發起深厚欲勤精進。速修梵行速聞正法。若一佛土多佛出世。彼于所作不能速疾。故一佛土一佛出世。令諸有情成辦自義極為熾盛極為隨順。一切如來一切功德。平等平等無有差別。
唯除四法。一者壽量。二者名號。三者族姓。四者身相。一切如來於此四法有增減相。非余功德。又非女身能證無上正等菩提。何以故。一切菩薩於過第一無數劫時已舍女身。乃至安坐妙菩提座。曾不為女一切母邑性多煩惱性多惡慧。非諸稟性多煩惱身多惡慧身能證無上正等菩提。如是無上正等菩提。
如說自性應如實知。如說最勝應
【現代漢語翻譯】 現代漢語譯本 沒有如來諸佛的國土，各自獨立出現於世，同時成就佛果。由此道理可知，在眾多世界中，必定會有眾多菩薩同時成佛。但絕對不會有一個佛土中有兩位如來同時出現於世。為什麼呢？菩薩長久以來發起這樣的願望，並且不斷增長：『我應當獨自在沒有導師的世界中，成為導師，調伏有情眾生，使他們脫離眾苦，證入涅槃。』 這樣長久以來所發起的大愿，隨著增長，攝受正行，才能圓滿成就。所以，不會有兩位如來在同一個世界同時出現。而且，一位如來在一個三千大千佛土中，就能夠普遍地施作一切佛事。因此，第二位如來出現於世，就沒有什麼利益了。而且，一位如來在一個佛土出現於世，能使有情眾生完成自身的利益，達到極其熾盛、極其隨順的狀態。為什麼呢？因為他們會這樣想：『一切世間只有一位如來，沒有第二位。如果這位如來在此土的教化事業已經結束，或者前往其他地方，或者進入涅槃，我們從哪裡才能修習梵行？我們從哪裡才能聽聞正法？』 這樣思考之後，就會發起深厚的欲求、勤奮和精進，迅速修習梵行，迅速聽聞正法。如果一個佛土有多位佛同時出現，他們對於所要做的事情就不能迅速完成。所以，一個佛土只有一位佛出現於世，才能使有情眾生完成自身的利益，達到極其熾盛、極其隨順的狀態。一切如來的一切功德，都是平等平等，沒有差別的。
唯獨四法有所不同。一是壽命長短，二是名號，三是族姓，四是身相。一切如來在這四法上有增減的差別，而不是在其他的功德上。而且，女性的身體不能證得無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。為什麼呢？一切菩薩在經過第一無數劫時，就已經捨棄了女身，直到安坐在妙菩提座上。從來沒有以女身成佛的。一切女性大多煩惱深重，大多缺乏智慧。不是那些稟性煩惱深重、缺乏智慧的身體，能夠證得無上正等菩提。像這樣的無上正等菩提，
如所說的自性，應當如實地瞭解。如所說的最勝，應當...
【English Translation】 English version There are no Buddha-fields of Tathāgatas (如來，One who has thus come/gone) where Buddhas appear separately and simultaneously attain Buddhahood. From this principle, it is certain that in many worlds, there should be many Bodhisattvas (菩薩，Enlightenment being) who simultaneously attain Buddhahood. But there is definitely no Buddha-field in which two Tathāgatas appear simultaneously. Why? Bodhisattvas have long cherished such vows, and they continue to grow: 'I shall be the sole guide in worlds without a guide, taming sentient beings, liberating them from suffering, and leading them to Nirvāṇa (涅槃，Cessation of suffering).' Such great vows, cherished for a long time, grow and lead to the complete attainment of righteous conduct. Therefore, two Tathāgatas do not appear simultaneously in one world. Moreover, one Tathāgata in one three-thousand-great-thousand world system can universally perform all the deeds of a Buddha. Therefore, the appearance of a second Tathāgata would be of no benefit. Furthermore, when one Tathāgata appears in a Buddha-field, it enables sentient beings to accomplish their own benefit, reaching a state of extreme flourishing and extreme compliance. Why? Because they think: 'In all the world, there is only one Tathāgata, no second. If the teaching activities of this Tathāgata in this land are completed, or if he goes to another place, or enters Parinirvāṇa (般涅槃，Complete Nirvana), from where shall we practice the Brahmacarya (梵行，Holy life)? From where shall we hear the Dharma (正法，The teachings)?' Having thought thus, they will generate deep desire, diligence, and effort, quickly practicing the Brahmacarya and quickly hearing the Dharma. If multiple Buddhas appear simultaneously in one Buddha-field, they cannot quickly accomplish what needs to be done. Therefore, one Buddha appearing in one Buddha-field enables sentient beings to accomplish their own benefit, reaching a state of extreme flourishing and extreme compliance. All the qualities of all the Tathāgatas are equal and without difference.
Except for four things. First, lifespan. Second, name. Third, lineage. Fourth, physical appearance. All the Tathāgatas have differences of increase or decrease in these four things, but not in other qualities. Moreover, a female body cannot attain Anuttara-samyak-sambodhi (無上正等菩提，Unsurpassed perfect enlightenment). Why? All Bodhisattvas have abandoned the female body after passing through the first countless kalpas (劫，Eon), until they sit on the wondrous Bodhi-seat (菩提座，Seat of enlightenment). Never has a woman become a Buddha. All women are mostly filled with afflictions and mostly lack wisdom. Those bodies that are inherently filled with afflictions and lack wisdom cannot attain Anuttara-samyak-sambodhi. Such Anuttara-samyak-sambodhi,
As the said nature, should be known as it is. As the said supreme, should...
如實知。如說十種功德名號隨念功德。應如實知如說出現應如實知。如說差別應如實知。
又此菩提為不思議超過一切尋思道故。為無有量無邊功德所整合故。為無有上產生一切聲聞獨覺及與如來諸功德故。是故唯佛所證菩提。最上最尊最妙最勝。
本地分中菩薩地第十五初持瑜伽處力種姓品第八
已說菩薩所應學處。如是應學。我今當說。嗢拖南曰。
勝解多求法 說法修法行 正教授教誡 方便攝三業
若諸菩薩欲于菩薩所應學處精勤修學。最初定應具多勝解。應求正法應說正法。應正修行法隨法行。應正教授應正教誡。應住無倒教授教誡方便所攝身語意業。
云何菩薩具多勝解。謂諸菩薩于其八種勝解依處。具足成就凈信為先。決定喜樂。一者於三寶功德勝解依處。具足成就凈信為先。決定喜樂。謂于佛法僧真實功德。具多勝解。二者于佛菩薩威力勝解依處。具足成就凈信為先。決定喜樂。謂于如前所說威力。具多勝解。三者于真實義勝解依處。具足成就凈信為先。決定喜樂。謂于如前所說真實義。具多勝解。四者于因勝解依處。具足成就凈信為先。決定喜樂。謂于種種如應所攝無顛倒因。具多勝解。五者于果勝解依處。具足成就凈信為先。決定喜樂。謂于種種如應
【現代漢語翻譯】 現代漢語譯本：如實地了知。如所說的十種功德名號隨唸的功德。應當如實地了知如所說的（功德）出現，應當如實地了知。如所說的差別，應當如實地了知。
又，這菩提（Bodhi，覺悟）是不可思議的，超越一切尋思的道路，因為它是無有量、無邊功德所整合的。又因為它是無有上，能產生一切聲聞（Śrāvaka，聽聞佛法而悟道者）、獨覺（Pratyekabuddha，不依師而自悟者）以及如來（Tathāgata，佛的稱號之一）的諸功德。所以只有佛所證得的菩提，是最上、最尊、最妙、最勝的。
《本地分》中《菩薩地》第十五《初持瑜伽處力種姓品》第八
已經說了菩薩所應學習之處，應當如此學習。我現在應當說（接下來的內容）。總綱是：
勝解、多求法，說法、修法行，正教授、教誡，方便攝三業。
如果諸位菩薩想要在菩薩所應學習之處精勤修學，最初一定要具備多種勝解（Adhimukti，殊勝的理解）。應當尋求正法，應當宣說正法。應當如法修行，隨順法而行。應當正確地教授，應當正確地教誡。應當安住于無顛倒的教授教誡，以方便來攝持身語意三業。
什麼是菩薩具備多種勝解？就是說，諸位菩薩對於八種勝解的所依之處，具足成就以清凈的信心為先導的，決定的喜樂。第一，對於三寶（Triratna，佛、法、僧）功德的勝解所依之處，具足成就以清凈的信心為先導的，決定的喜樂。就是說，對於佛、法、僧真實的功德，具備多種勝解。第二，對於佛菩薩威力的勝解所依之處，具足成就以清凈的信心為先導的，決定的喜樂。就是說，對於如前面所說的威力，具備多種勝解。第三，對於真實義的勝解所依之處，具足成就以清凈的信心為先導的，決定的喜樂。就是說，對於如前面所說的真實義，具備多種勝解。第四，對於因的勝解所依之處，具足成就以清凈的信心為先導的，決定的喜樂。就是說，對於種種如其所應攝受的無顛倒的因，具備多種勝解。第五，對於果的勝解所依之處，具足成就以清凈的信心為先導的，決定的喜樂。就是說，對於種種如其所應
【English Translation】 English version: To know truthfully. As it is said, the merit of mindfulness of the ten kinds of meritorious names. One should truthfully know the appearance as it is said, one should truthfully know. The differences as they are said, one should truthfully know.
Furthermore, this Bodhi (覺悟, Enlightenment) is inconceivable, surpassing all paths of thought, because it is composed of immeasurable and boundless merits. And because it is unsurpassed, generating all the merits of Śrāvakas (聽聞佛法而悟道者, Hearers), Pratyekabuddhas (不依師而自悟者, Solitary Buddhas), and Tathāgatas (佛的稱號之一, Thus Come Ones). Therefore, only the Bodhi attained by the Buddha is the highest, most venerable, most wonderful, and most supreme.
Chapter Eight of the 'Power and Lineage' section of the 'First Yoga Practice Place' in the Fifteenth 'Bodhisattva Grounds' of the 'Local Section'
The practices that Bodhisattvas should learn have been discussed. One should learn in this way. Now I shall speak of what follows. The summary is:
Profound understanding, seeking the Dharma extensively, speaking the Dharma, practicing the Dharma accordingly, correct instruction, admonition, skillful means to gather the three karmas.
If Bodhisattvas wish to diligently cultivate the practices that Bodhisattvas should learn, they must initially possess abundant profound understanding (Adhimukti, 殊勝的理解). They should seek the true Dharma, they should speak the true Dharma. They should practice the Dharma correctly, acting in accordance with the Dharma. They should instruct correctly, they should admonish correctly. They should abide in correct instruction and admonition, with body, speech, and mind karma gathered by skillful means.
What does it mean for a Bodhisattva to possess abundant profound understanding? It means that Bodhisattvas, with respect to the eight bases of profound understanding, fully accomplish them with pure faith as the forerunner, and with decisive joy. First, with respect to the base of profound understanding of the merits of the Three Jewels (Triratna, 佛、法、僧), they fully accomplish it with pure faith as the forerunner, and with decisive joy. That is to say, they possess abundant profound understanding of the true merits of the Buddha, the Dharma, and the Sangha. Second, with respect to the base of profound understanding of the power of the Buddhas and Bodhisattvas, they fully accomplish it with pure faith as the forerunner, and with decisive joy. That is to say, they possess abundant profound understanding of the power as described earlier. Third, with respect to the base of profound understanding of the true meaning, they fully accomplish it with pure faith as the forerunner, and with decisive joy. That is to say, they possess abundant profound understanding of the true meaning as described earlier. Fourth, with respect to the base of profound understanding of the cause, they fully accomplish it with pure faith as the forerunner, and with decisive joy. That is to say, they possess abundant profound understanding of the various non-inverted causes gathered as appropriate. Fifth, with respect to the base of profound understanding of the result, they fully accomplish it with pure faith as the forerunner, and with decisive joy. That is to say, with respect to the various as appropriate
所攝無顛倒果。具多勝解。六者于應得義勝解依處。具足成就凈信為先。決定喜樂。謂于無上正等菩提所應得義。我有堪任定當能得。具多勝解。七者于得方便勝解依處。具足成就凈信為先。決定喜樂。謂於一切菩薩學道能得方便。有此方便得應得義。具多勝解。八者于善言善語善說勝解依處。具足成就凈信為先。決定喜樂。謂于契經應頌記別等法。具多勝解。於此八種勝解依處。應知菩薩由二因緣具多勝解。一者多修勝解故。二者積集猛利忍故。
彼諸菩薩求正法時。當何所求云何而求何義故求。謂諸菩薩以要言之。當求一切菩薩藏法聲聞藏法一切外論一切世間工業處論。當知于彼十二分教。方廣一分唯菩薩藏。所餘諸分有聲聞藏。一切外論略有三種。一者因論。二者聲論。三者醫方論。一切世間工業處論。非一眾多種種品類。謂金師鐵師末尼師等工業智處。如是一切明處所攝有五明處。一內明處。二因明處。三聲明處。四醫方明處。五工業明處。菩薩於此五種明處若正勤求。則名勤求一切明處。諸佛語言名內明論。此幾相轉。如是乃至一切世間工巧業處名工業明論。此幾相轉。謂內明論略二相轉。一者顯示正因果相。二者顯示已作不失未作不得相。因明論亦二相轉。一者顯示摧伏他論勝利相。二者顯示免脫
他論勝利相。聲明論亦二相轉。一者顯示安立界相能成立相。二者顯示語工勝利相。醫方明論四種相轉。一者顯示病體善巧相。二者顯示病因善巧相。三者顯示斷已生病善巧相。四者顯示已斷之病當不更生善巧相。一切世間工業明論。顯示各別工巧業處所作成辦種種異相。云何內明論顯示正因果相。謂有十種因。當知建立無顛倒因攝一切因。或為雜染或為清凈。或為世間彼彼稼穡等無記法轉。云何十因。一隨說因。二觀待因。三牽引因。四攝受因。五生起因。六引發因。七定別因。八同事因。九相違因。十不相違因。謂一切法名為先故想。想為先故說。是名彼諸法隨說因。觀待此故此為因故。于彼彼事若求若取。此名彼觀待因。如觀待手故手為因故有執持業。觀待足故足為因故有往來業。觀待節故節為因故有屈申業。觀待飢渴故飢渴為因故於諸飲食若求若取。隨如是等無量道理。應當了知觀待因相。一切種子望后自果。名牽引因。除種子外所餘諸緣。名攝受因。即諸種子望初自果。名生起因。即初種子所生起果。望后種子所牽引果。名引發因。種種異類各別因緣。名定別因。若觀待因。若牽引因。若攝受因。若生起因。若引發因。若定別因。如是諸因總攝為一。名同事因。于所生法能障礙因。名相違因。此障礙因若闕
【現代漢語翻譯】 現代漢語譯本 關於『他論』（指其他學問或論述）的勝利相，『聲明論』（指語言學）也有兩種相的轉變：第一是顯示安立界相，能夠成立某種觀點；第二是顯示語言技巧的勝利相。 『醫方明論』（指醫學）有四種相的轉變：第一是顯示對病體的精通；第二是顯示對病因的精通；第三是顯示對已生疾病的有效治療；第四是顯示已治癒的疾病不再復發。 一切世間的『工業明論』（指工學），顯示各種不同工巧行業的作業方式和所能完成的各種不同成果。 什麼是『內明論』（指哲學或邏輯學）所顯示的正因果相呢？有十種『因』，應當知道，建立無顛倒的『因』，就能涵蓋一切『因』。這些『因』或者與雜染有關，或者與清凈有關，或者與世間的稼穡等無記法（非善非惡的法）的運轉有關。 什麼是這十種『因』呢？一是隨說因，二是觀待因，三是牽引因，四是攝受因，五是生起因，六是引發因，七是定別因，八是同事因，九是相違因，十是不相違因。 一切法以『名』為先，因此產生『想』；『想』為先，因此產生『說』。這稱為諸法的『隨說因』。 觀待於此，因此為因，對於各種事物進行尋求或獲取，這稱為『觀待因』。例如，觀待于手，手作為因，產生執持的動作；觀待于足，足作為因，產生往來的動作；觀待于關節，關節作為因，產生屈伸的動作；觀待于飢渴，飢渴作為因，對各種飲食進行尋求或獲取。像這樣，有無量道理，應當瞭解『觀待因』的相。 一切種子對於其未來的果實，稱為『牽引因』。除了種子之外，其餘所有的助緣，稱為『攝受因』。種子對於最初產生的果實，稱為『生起因』。最初的種子所產生的果實，對於後續種子所牽引的果實，稱為『引發因』。 種種不同類別的個別因緣，稱為『定別因』。無論是『觀待因』、『牽引因』、『攝受因』、『生起因』還是『引發因』、『定別因』，這些『因』總合起來，稱為『同事因』。 對於所生之法能夠產生障礙的『因』，稱為『相違因』。如果這個障礙『因』缺失，...
【English Translation】 English version Regarding the aspects of victory in 'Hetu-vidya' (Logic or Debate), 'Sabda-vidya' (Grammar) also has two aspects of transformation: first, it shows the aspect of establishing the boundaries, which can establish a certain viewpoint; second, it shows the aspect of victory in linguistic skills. 'Cikitsa-vidya' (Medicine) has four aspects of transformation: first, it shows proficiency in understanding the nature of the disease; second, it shows proficiency in understanding the causes of the disease; third, it shows proficiency in effectively treating the disease that has already arisen; fourth, it shows proficiency in preventing the recurrence of the disease that has been cured. All 'Silpakarma-vidya' (Crafts or Industries) in the world show the various modes of operation and the various different results that can be achieved in different skillful industries. What are the correct cause-and-effect aspects shown by 'Adhyatma-vidya' (Philosophy or Logic)? There are ten types of 'causes'. It should be known that establishing non-inverted 'causes' encompasses all 'causes'. These 'causes' are either related to defilement, or related to purification, or related to the operation of neutral phenomena such as crops in the world. What are these ten 'causes'? First, 'Anusaya-hetu' (cause of subsequent statement); second, 'Pratitya-hetu' (dependent cause); third, 'Akarshana-hetu' (attracting cause); fourth, 'Parigraha-hetu' (embracing cause); fifth, 'Utpadaka-hetu' (generating cause); sixth, 'Nirvartaka-hetu' (producing cause); seventh, 'Niyama-hetu' (determining cause); eighth, 'Sahakari-hetu' (cooperating cause); ninth, 'Virodha-hetu' (opposing cause); tenth, 'Aviruddha-hetu' (non-opposing cause). All phenomena begin with 'name', hence 'thought' arises; 'thought' comes first, hence 'speech' arises. This is called the 'Anusaya-hetu' of all phenomena. Relying on this, and because this is the cause, seeking or obtaining various things is called 'Pratitya-hetu'. For example, relying on the hand, the hand being the cause, the action of holding arises; relying on the foot, the foot being the cause, the action of going and coming arises; relying on the joints, the joints being the cause, the action of bending and stretching arises; relying on hunger and thirst, hunger and thirst being the cause, seeking or obtaining various foods arises. Like this, there are countless reasons, and the aspect of 'Pratitya-hetu' should be understood. All seeds, in relation to their future fruits, are called 'Akarshana-hetu'. All other conditions besides the seed are called 'Parigraha-hetu'. The seed in relation to the first fruit it produces is called 'Utpadaka-hetu'. The fruit produced by the initial seed, in relation to the fruit attracted by the subsequent seed, is called 'Nirvartaka-hetu'. Various different kinds of individual causes and conditions are called 'Niyama-hetu'. Whether it is 'Pratitya-hetu', 'Akarshana-hetu', 'Parigraha-hetu', 'Utpadaka-hetu', 'Nirvartaka-hetu', or 'Niyama-hetu', all these 'causes' combined are called 'Sahakari-hetu'. The 'cause' that can create obstacles to the arising of a phenomenon is called 'Virodha-hetu'. If this obstructing 'cause' is missing, ...
若離。名不相違因。當知相違略有六種。一語言相違。謂有一類或諸沙門或婆羅門所造諸論前後相違。二道理相違。謂為成立。諸所成立諸所知義。建立比量不與證成道理相應。三生起相違。謂所生法能生。緣闕障生緣會。四同處相違。謂明闇貪瞋苦樂等法。五怨敵相違。謂毒蛇鼠狼貓貍鼷鼠互為怨敵惡知識等。六障治相違。謂修不凈與諸貪慾。修慈與瞋。修悲與害。修七覺支八聖道支與三界系一切煩惱。於此義中正意唯取生起相違。此一切因二因所攝。一能生因。二方便因。當知此中牽引種子生起種子名能生因。所餘諸因名方便因。復有四緣。一因緣。二等無間緣。三所緣緣。四增上緣。當知此中若能生因是名因緣。若方便因是增上緣。等無間緣及所緣緣。唯望一切心心法說。由彼一切心及心法前生開導所攝受故。所緣境界所攝受故。方生方轉。是故當知等無間緣及所緣緣。攝受因攝。如是十因。云何能令一切世間種種事轉。云何能令雜染事轉。云何能令清凈事轉。謂於世間種種稼穡。墮諸谷數世資生物。所有種種名想言說。謂大麥小麥稻穀胡麻大小豆等。即此望彼種種稼穡。為隨說因。如言大麥持去持來若磨若置。如是等類種種隨說。如說大麥。余小麥等當知亦爾。觀待飢渴。羸劣身住觀待。段食所有愛味。于彼
【現代漢語翻譯】 現代漢語譯本： 若離（Ruoli）。名稱不相違背的原因。應當知道相違背的情況大致有六種：第一種是語言相違背。指的是有一類沙門（Shamen，佛教出家修行者）或者婆羅門（Poluomen，古印度教祭司）所造的各種論述前後矛盾。第二種是道理相違背。指的是爲了成立某種觀點，對於所要成立的各種已知事物，所建立的比量不符合能夠證明的道理。第三種是生起相違背。指的是所產生的法，產生它的因緣缺少，或者阻礙產生的因緣聚合。第四種是同處相違背。指的是光明和黑暗、貪婪和嗔恨、痛苦和快樂等法。第五種是怨敵相違背。指的是毒蛇、鼠狼、貓、貍、鼷鼠互相為敵，以及惡知識等。第六種是障礙和對治相違背。指的是修習不凈觀來對治各種貪慾，修習慈心來對治嗔恨，修習悲心來對治損害，修習七覺支（Qijuezhi，七種覺悟的因素）和八聖道支（Bashengdaozhi，達到涅槃的八條途徑）來對治三界（Sanjie，欲界、色界、無色界）所繫縛的一切煩惱。在這個意義中，主要選取的是生起相違背。這所有一切的因，可以被兩種因所包含：第一種是能生因，第二種是方便因。應當知道，其中牽引種子的和生起種子的，叫做能生因。其餘各種因，叫做方便因。又有四種緣：第一種是因緣，第二種是等無間緣，第三種是所緣緣，第四種是增上緣。應當知道，其中能夠產生結果的因，叫做因緣。方便因叫做增上緣。等無間緣和所緣緣，只是針對一切心和心法來說的。因為它們都是由一切心和心法在前一生起時開導和攝受，以及被所緣的境界所攝受，才能夠生起和轉變。因此，應當知道等無間緣和所緣緣，是被攝入因的範疇的。像這樣的十種因，如何能夠使一切世間的各種事物運轉？如何能夠使雜染的事物運轉？如何能夠使清凈的事物運轉？對於世間各種莊稼，屬於各種穀物數量的世間資生物，所有各種名稱、思想和言說，比如大麥、小麥、稻穀、胡麻、大小豆等。這些對於各種莊稼來說，是隨說因。比如，說大麥拿來拿去，或者磨或者放置等等，像這樣的各種隨說。像說大麥一樣，其餘的小麥等也應當知道是這樣的。觀察飢渴和虛弱的身體，依靠段食（duanshi，食物）所帶來的美味，對於它們
【English Translation】 English version: Ruoli (若離): The reason why names are not contradictory. It should be known that there are roughly six kinds of contradictions: The first is linguistic contradiction, referring to the contradictory arguments made by some Shamen (沙門, Buddhist monks) or Brahmins (婆羅門, ancient Indian priests) in their various treatises. The second is logical contradiction, referring to the establishment of inferences that do not correspond to the principles of proof for the various known meanings that are to be established. The third is contradiction in arising, referring to the lack of conditions for the arising of a dharma (法, phenomenon), or the aggregation of conditions that obstruct its arising. The fourth is contradiction in co-location, referring to dharmas such as light and darkness, greed and hatred, suffering and happiness. The fifth is contradiction as enemies, referring to poisonous snakes, weasels, cats, civets, and mice being enemies to each other, as well as bad teachers. The sixth is contradiction between obstacles and antidotes, referring to cultivating impurity to counteract various desires, cultivating loving-kindness to counteract hatred, cultivating compassion to counteract harm, and cultivating the seven factors of enlightenment (七覺支) and the eightfold noble path (八聖道支) to counteract all afflictions bound to the three realms (三界). In this meaning, the primary focus is on the contradiction in arising. All these causes can be encompassed by two types of causes: the generating cause and the facilitating cause. It should be known that among these, the cause that draws forth the seed and the cause that gives rise to the seed are called the generating cause. The remaining causes are called facilitating causes. There are also four conditions: the causal condition, the immediately preceding condition, the object condition, and the dominant condition. It should be known that among these, the cause that can produce a result is called the causal condition. The facilitating cause is called the dominant condition. The immediately preceding condition and the object condition are only spoken of in relation to all minds and mental phenomena. Because they are all guided and embraced by the arising of all minds and mental phenomena in the previous moment, and because they are embraced by the object of perception, they are able to arise and transform. Therefore, it should be known that the immediately preceding condition and the object condition are included within the category of causes. How can these ten causes cause all the various things in the world to turn? How can they cause defiled things to turn? How can they cause pure things to turn? Regarding the various crops in the world, the worldly resources that belong to the number of various grains, all the various names, thoughts, and speech, such as barley, wheat, rice, sesame, large and small beans, etc. These are the causes of description for the various crops. For example, saying that barley is taken away and brought back, or ground or placed, and so on, are various descriptions. Just as barley is spoken of, it should be known that the other wheat, etc., are also like this. Observing hunger and thirst and a weak body, relying on the deliciousness brought by segmented food (段食), towards them
追求執取受用。即說彼法為觀待因。由彼各別自種子故。種種稼穡差別而生。即說彼種子為此牽引因。地雨等緣能生於芽。名攝受因。即彼種子望所生芽。名生起因。芽莖葉等展轉相續。望彼稼穡若成若熟。為引發因。從大麥種生大麥芽大麥苗稼。不生余類。如是所餘當知亦爾。即說彼為此定別因。即彼一切從觀待因至定別因。同爲稼穡而得成熟。名同事因。非彼稼穡隨闕一因而得成熟。是故一切和合。說為此同事因。霜雹災等諸障礙法。望彼滋稼。為相違因。彼闕無障是諸滋稼。不相違因。如是十因。于余世間種種事物。隨其所應當知。廣如攝谷論說。又於一切雜染。緣起所有種種名想言說。謂無明行識名色。廣說乃至老死愁悲憂苦擾惱。即此望彼諸雜染法。為隨說因。如言無明緣行乃至生緣老死。如是等類種種隨說。觀待境界所有愛味。于諸有支相續流轉。即彼望此諸雜染法。為觀待因。于現法中無明等法。所有已生已長種子。今此種子望于餘生生老死等。為牽引因。近不善士聞不正法非理作意。及先串習所引勢力生無明等。名攝受因。無明等法各別種子。名生起因。從無明支乃至有支。展轉引發後後相續。望于餘生生老死等。為引發因。余無明支及自種子乃至有支。能生那洛迦。余無明支及自種子乃至有支。能
【現代漢語翻譯】 現代漢語譯本 追求執取受用，就說那法是觀待因（hetupratyaya，條件因）。由於那些各自的自種子，種種莊稼的差別才得以產生，就說那些種子是牽引因（ākarṣahetu，吸引因）。地、雨等條件能夠生出芽，稱為攝受因（upastambhahetu，支援因）。那些種子對於所生的芽來說，稱為生起因（janakahetu，產生因）。芽、莖、葉等輾轉相續，對於那些莊稼的成熟來說，是引發因（nirhārahetu，引導因）。從大麥種子生出大麥芽、大麥苗稼，不會生出其他種類，像這樣其餘的也應當知道也是一樣。就說那（種子）是此定別因（niyāmahetu，決定因）。那些從觀待因到定別因的一切，共同爲了莊稼而得以成熟，稱為同事因（sahakārihetu，合作因）。不是那些莊稼缺少一個因就能成熟的，所以一切和合，說是此同事因。霜、雹、災等各種障礙法，對於那些滋養莊稼來說，是相違因（virodhakahetu，違背因）。那些缺少障礙是那些滋養莊稼的不相違因（avirodhakahetu，不違背因）。像這樣十因，對於其他世間種種事物，隨著它們所應當的，應當知道，詳細的就像《攝谷論》所說。又對於一切雜染，緣起所有種種名想言說，說的是無明、行、識、名色，廣說乃至老死、愁悲憂苦擾惱。這些對於那些雜染法來說，是隨說因（anuvyākhyānahetu，解釋因）。如說無明緣行乃至生緣老死，像這樣等等的各種隨說，觀待境界所有愛味，對於各種有支相續流轉。那些對於這些雜染法來說，是觀待因。在現法中無明等法，所有已經生起已經增長的種子，現在這些種子對於來世的生老死等來說，是牽引因。親近不善的人，聽聞不正的法，不如理作意，以及先前串習所引導的力量，產生無明等，稱為攝受因。無明等法各自的種子，稱為生起因。從無明支乃至有支，輾轉引發後後相續，對於來世的生老死等來說，是引發因。其餘的無明支以及自種子乃至有支，能夠生出那洛迦（naraka，地獄），其餘的無明支以及自種子乃至有支，能
【English Translation】 English version Pursuing and clinging to enjoyment, it is said that that dharma is a hetupratyaya (condition cause). Because of those individual self-seeds, the differences in various crops arise, and it is said that those seeds are ākarṣahetu (attracting cause). Earth, rain, and other conditions can produce sprouts, called upastambhahetu (supporting cause). Those seeds, in relation to the sprouts they produce, are called janakahetu (generating cause). Sprouts, stems, leaves, and so on, successively continue, and in relation to the ripening of those crops, they are nirhārahetu (leading cause). From barley seeds, barley sprouts and barley seedlings grow, not other kinds. It should be understood that the rest are the same. It is said that that (seed) is this niyāmahetu (determining cause). All those from hetupratyaya to niyāmahetu, together for the crops to mature, are called sahakārihetu (cooperating cause). It is not that those crops can mature lacking one cause, so all together, it is said to be this sahakārihetu. Frost, hail, disasters, and other obstructing dharmas, in relation to those nourishing crops, are virodhakahetu (opposing cause). Those lacking obstacles are the avirodhakahetu (non-opposing cause) for those nourishing crops. Like this, the ten causes, for other worldly things, as they should be, should be known, as detailed in the Compendium on Grains. Furthermore, regarding all defilements, the various names, thoughts, and expressions arising from dependent origination, namely ignorance, action, consciousness, name and form, broadly speaking, up to old age, death, sorrow, grief, suffering, distress, and agitation. These, in relation to those defiled dharmas, are anuvyākhyānahetu (explanatory cause). As it is said, 'Ignorance conditions action, and so on, up to birth conditions old age and death,' like this and other various explanations, regarding the craving for objects, for the continuous flow of the various limbs of existence. Those, in relation to these defiled dharmas, are hetupratyaya. In the present life, the seeds of ignorance and other dharmas that have already arisen and grown, now these seeds, in relation to future lives' birth, old age, death, and so on, are ākarṣahetu. Approaching unwholesome people, hearing improper teachings, engaging in inappropriate attention, and the power led by previous habits, give rise to ignorance and so on, called upastambhahetu. The individual seeds of ignorance and other dharmas are called janakahetu. From the limb of ignorance up to the limb of existence, successively leading to the subsequent continuation, in relation to future lives' birth, old age, death, and so on, are nirhārahetu. The remaining limb of ignorance and its self-seed up to the limb of existence can give rise to naraka (hell), the remaining limb of ignorance and its self-seed up to the limb of existence can
生傍生餓鬼人天當知亦爾。即此望彼諸雜染法。名定別因。即彼一切從觀待因至定別因。名同事因。此雜染法相違因者。謂出世間種姓具足。值佛出世演說正法。親近善士聽聞正法如理作意。法隨法行及與一切菩提分法。即如所說種種善法若闕若離。是雜染法不相違因。如是十因。應知能起一切有情一切雜染。又於一切清凈品法及滅涅槃。所有種種名想言說。即此望彼諸清凈法。為隨說因。如言念住正斷乃至八聖道支無明滅故行滅。廣說乃至生滅故老死滅。如是等類種種隨說。觀待諸行多過患故。樂求清凈攝受清凈。成滿清凈。彼望於此。為觀待因。安住種姓補特伽羅。種姓具足能為上首。證有餘依及無餘依二涅槃界。彼望清凈。為牽引因。親近善士聽聞正法如理作意。及先所作諸根成熟。名攝受因。種姓所攝一切無漏菩提分法所有種子。望彼一切菩提分法。為生起因。即自種子所生一切菩提分法。漸次能證若有餘依若無餘依二涅槃界。名引發因。聲聞種姓以聲聞乘能般涅槃。獨覺種姓以獨覺乘能般涅槃。大乘種姓以無上乘能般涅槃。彼望清凈。為定別因。若清凈品觀待因乃至定別因。彼望清凈。為同事因。種姓不具足。不值佛出世。生諸無暇處。不親近善士。不聽聞正法。不如理作意。數習諸邪行。彼望清凈。為相
【現代漢語翻譯】 現代漢語譯本： 傍生（動物），餓鬼，人和天人，應當知道也是如此。即從此（雜染法）望向彼（雜染法），種種混雜不清凈的法，名為『定別因』（決定差別因）。即彼一切從『觀待因』（觀待條件因）至『定別因』，名為『同事因』（共同作用因）。此雜染法相違背的因，是指具有出世間的種姓（潛力），值遇佛陀出世演說正法，親近善知識聽聞正法，如理作意（如理思維），法隨法行（依法修行），以及一切菩提分法（趨向覺悟的因素）。即如所說的種種善法，如果缺少或遠離，是雜染法不相違背的因。 如是這十種因，應當知道能夠生起一切有情的一切雜染。又對於一切清凈品法（清凈的法）以及滅（寂滅）涅槃（解脫），所有種種名想言說。即從此（清凈法）望向彼（清凈法），為『隨說因』（隨順解說因）。如說念住（四念住），正斷（四正勤）乃至八聖道支（八正道），無明滅故行滅（無明熄滅導致行為止息），廣說乃至生滅故老死滅（生命止息導致衰老和死亡止息）。像這樣等等的隨順解說，因為觀待諸行（各種行為）的眾多過患，所以樂於尋求清凈，攝受清凈，成就圓滿清凈。彼（清凈）望於此（不清凈），為『觀待因』。 安住于種姓（具有潛力）的補特伽羅（個體），種姓具足能夠成為上首（領導者），證得有餘依涅槃（有餘涅槃）以及無餘依涅槃（無餘涅槃）二種涅槃境界。彼（涅槃）望向清凈，為『牽引因』（牽引之因）。親近善知識，聽聞正法，如理作意，以及先前所作的諸根成熟，名為『攝受因』（攝受之因）。種姓所攝的一切無漏菩提分法（無漏的覺悟因素）的所有種子，望向彼一切菩提分法，為『生起因』（生起之因）。即從自身種子所生的一切菩提分法，逐漸能夠證得若有餘依，若無餘依二種涅槃境界，名為『引發因』（引發之因）。 聲聞種姓（聲聞根性）以聲聞乘（聲聞道）能夠般涅槃（入滅），獨覺種姓（獨覺根性）以獨覺乘（獨覺道）能夠般涅槃，大乘種姓（大乘根性）以無上乘（無上道）能夠般涅槃。彼（涅槃）望向清凈，為『定別因』。 若清凈品（清凈的法）從觀待因乃至定別因，彼（涅槃）望向清凈，為『同事因』。種姓不具足，不值遇佛陀出世，生於各種沒有閑暇修行的處所，不親近善知識，不聽聞正法，不如理作意，經常修習各種邪行，彼（不清凈）望向清凈，為『相違因』（相反之因）。
【English Translation】 English version: Sentient beings (傍生), hungry ghosts, humans, and devas (天), know that it is also like this. Looking from this (defiled dharmas) to those (defiled dharmas), the various mixed and impure dharmas are called 'Determining Distinct Cause' (定別因). All of those, from 'Conditioning Cause' (觀待因) to 'Determining Distinct Cause', are called 'Co-operative Cause' (同事因). The opposing cause of these defiled dharmas refers to having the lineage (potential) of transcending the world, encountering the Buddha appearing in the world and expounding the Dharma, associating with virtuous friends and listening to the Dharma, engaging in proper reflection (如理作意), practicing the Dharma in accordance with the Dharma (法隨法行), and all the factors of enlightenment (菩提分法). That is, if the various good dharmas as described are lacking or absent, they are non-opposing causes of defiled dharmas. These ten causes, it should be known, can give rise to all the defilements of all sentient beings. Furthermore, regarding all pure dharmas (清凈品法) and cessation (滅), Nirvana (涅槃), all kinds of names, thoughts, and expressions. Looking from this (pure dharmas) to those (pure dharmas), it is the 'Cause of Subsequent Explanation' (隨說因). For example, the mindfulness establishments (念住), right efforts (正斷), up to the eightfold noble path (八聖道支), with the cessation of ignorance, actions cease (無明滅故行滅), broadly speaking, with the cessation of birth, old age and death cease (生滅故老死滅). Such subsequent explanations are because of contemplating the many faults of actions (諸行), therefore, one delights in seeking purity, embracing purity, and accomplishing perfect purity. Those (purity) looking towards these (impurities), are the 'Conditioning Cause'. Pudgalas (補特伽羅) who abide in a lineage (種姓), possessing the lineage, are able to become leaders, attaining the two Nirvana realms of Nirvana with remainder (有餘依涅槃) and Nirvana without remainder (無餘依涅槃). Those (Nirvana) looking towards purity, are the 'Attracting Cause' (牽引因). Associating with virtuous friends, listening to the Dharma, engaging in proper reflection, and the maturation of the faculties previously cultivated, are called 'Embracing Cause' (攝受因). All the seeds of the uncontaminated factors of enlightenment (無漏菩提分法) contained within the lineage, looking towards all those factors of enlightenment, are the 'Generating Cause' (生起因). That is, all the factors of enlightenment arising from one's own seeds, gradually able to attain the two Nirvana realms of Nirvana with remainder and Nirvana without remainder, are called 'Eliciting Cause' (引發因). Those of the Śrāvakayāna lineage (聲聞種姓) are able to attain Parinirvana (般涅槃) through the Śrāvakayāna (聲聞乘), those of the Pratyekabuddha lineage (獨覺種姓) are able to attain Parinirvana through the Pratyekabuddhayana (獨覺乘), those of the Mahāyāna lineage (大乘種姓) are able to attain Parinirvana through the unsurpassed vehicle (無上乘). Those (Nirvana) looking towards purity, are the 'Determining Distinct Cause'. If the pure qualities (清凈品) from the Conditioning Cause to the Determining Distinct Cause, those (Nirvana) looking towards purity, are the 'Co-operative Cause'. Lacking the lineage, not encountering the Buddha appearing in the world, being born in places where there is no leisure for practice, not associating with virtuous friends, not listening to the Dharma, not engaging in proper reflection, constantly practicing various wrong actions, those (impurities) looking towards purity, are the 'Opposing Cause' (相違因).
違因。此相違因若闕若離。是名清凈不相違因。若雜染品諸相違因。當知即是清凈法因。若清凈品諸相違因。當知即是雜染法因。如是現有雜染十因清凈十因。過去未來曾當染凈皆亦如是。一切唯有如是十因。除此無有若過若增。於此相中雲何為果。謂略有五。一者異熟果。二者等流果。三者離系果。四者士用果。五者增上果。諸不善法于諸惡趣受異熟果。善有漏法于諸善趣受異熟果。是名異熟果。習不善故樂住不善不善法增。修習善故樂住善法善法增長。或似先業後果隨轉。是名等流果。八支聖道滅諸煩惱。名離系果。若諸異生以世俗道滅諸煩惱不究竟故。非離系果。諸有一類于現法中。依止隨一工巧業處起士夫用。所謂農作商賈事。王書畫算數占卜等事。由此成辦諸稼穡等財利等果是。名士用果。若眼識等是眼根增上果。乃至意識等是意根增上果。眾生身份不散不壞。是命根增上果。二十二根各各能起自增上果。當知一切名增上果。二十二根增上作用。如攝事分應知其相。菩薩於是內明所顯正因果相。如實知已精勤修習。令處非處智力種姓漸得清凈漸得增長。云何內明論顯示已作不失未作不得相。謂諸有情自所作業。雖復作已經多百劫。與果功能終無失壞亦無不作。或復異作而有異熟或異果熟。菩薩於是內明所顯
【現代漢語翻譯】 現代漢語譯本 違因（相互違背的原因）。這種相互違背的原因，如果缺失或分離，就叫做清凈不相違因（清凈不相互違背的原因）。如果屬於雜染品（不清凈的類別）的各種相違因，應當知道就是清凈法的因。如果屬於清凈品的各種相違因，應當知道就是雜染法的因。像這樣，現在有雜染的十種因和清凈的十種因。過去、未來、曾經、將來的染污和清凈也都是這樣。一切只有這十種因，除了這些，沒有更多或更少的。在這種相中，什麼是果呢？ 總的來說有五種：一是異熟果（不同時間成熟的果報），二是等流果（與先前行為相似的果報），三是離系果（從煩惱中解脫的果報），四是士用果（通過努力獲得的果報），五是增上果（輔助和增強的果報）。 各種不善法在各種惡趣（不好的去處）中承受異熟果。善良的有漏法（有煩惱的善行）在各種善趣（好的去處）中承受異熟果。這叫做異熟果。 因為習慣了不善，所以喜歡住在不善之中，不善法增長。因為修習了善，所以喜歡住在善之中，善法增長。或者類似於先前的業力，後來的果報也隨之轉變。這叫做等流果。 八支聖道（八正道）滅除各種煩惱，叫做離系果。如果各種凡夫用世俗的方法滅除各種煩惱，因為不徹底，所以不是離系果。 如果有一類眾生在現在的生活中，依靠任何一種工巧業處（技能或職業）而產生士夫用（人的作用），例如農作、經商、事奉國王、書寫繪畫、算數占卜等事。由此成就各種莊稼等財物利益等果報，這叫做士用果。 如果眼識等是眼根的增上果，乃至意識等是意根的增上果。眾生的身體不散壞，是命根的增上果。二十二根（眼根、耳根等）各自能夠產生自己的增上果。應當知道一切都叫做增上果。二十二根的增上作用，應當在《攝事分》中瞭解它的相狀。 菩薩對於這種內明（對自心的明瞭）所顯示的正確的因果關係，如實地瞭解之後，精勤地修習，使自己對於是處非處（正確和錯誤）的智慧力量和種姓（潛在的能力）逐漸得到清凈，逐漸得到增長。 什麼是內明論所顯示的已作不失、未作不得的相狀呢？就是說，各種有情自己所造的業，即使已經過了很多百劫，產生果報的功能始終不會喪失，也沒有不造作就能得到果報，或者造作了不同的業而有不同的果報成熟的情況。菩薩對於這種內明所顯示的道理。
【English Translation】 English version The conflicting cause. If this conflicting cause is lacking or separated, it is called a pure non-conflicting cause. If the various conflicting causes belong to the category of defilement, know that they are the causes of pure Dharma. If the various conflicting causes belong to the category of purity, know that they are the causes of defiled Dharma. Thus, there are currently ten causes of defilement and ten causes of purity. The past, future, and times when defilement and purity occurred or will occur are all the same. Everything consists only of these ten causes; there is nothing more or less than these. In this context, what is the result? Generally, there are five types: first, the Vipaka-phala (result of different maturation); second, the Nisyanda-phala (result of outflow); third, the Visamyoga-phala (result of separation); fourth, the Purusakara-phala (result of effort); and fifth, the Adhipati-phala (result of dominance). Various unwholesome Dharmas lead to the Vipaka-phala in the evil destinies (bad realms). Wholesome Dharmas with outflows (with afflictions) lead to the Vipaka-phala in the good destinies (good realms). This is called Vipaka-phala. Because of the habit of unwholesomeness, one enjoys dwelling in unwholesomeness, and unwholesome Dharmas increase. Because of the cultivation of wholesomeness, one enjoys dwelling in wholesomeness, and wholesome Dharmas increase. Or, similar to previous karma, subsequent results follow accordingly. This is called Nisyanda-phala. The Noble Eightfold Path (Astangika-marga) extinguishes various afflictions, which is called Visamyoga-phala. If various ordinary beings extinguish various afflictions using worldly methods, it is not Visamyoga-phala because it is not thorough. If there are beings who, in their present lives, rely on any skillful craft or profession to generate Purusakara (human action), such as farming, commerce, serving the king, writing, painting, arithmetic, divination, etc. From this, they achieve various crops and other material benefits, which is called Purusakara-phala. If eye-consciousness, etc., is the Adhipati-phala of the eye-organ, and so on, up to mind-consciousness, etc., being the Adhipati-phala of the mind-organ. The non-disintegration of a being's body is the Adhipati-phala of the life-organ. Each of the twenty-two indriyas (organs) can generate its own Adhipati-phala. Know that all of these are called Adhipati-phala. The dominant function of the twenty-two indriyas should be understood in its characteristics as described in the Compendium of Matters (Samgraha-vastu). Having truly understood the correct cause-and-effect relationship revealed by this inner clarity (knowledge of one's own mind), the Bodhisattva diligently cultivates, gradually purifying and increasing their power of wisdom regarding what is appropriate and inappropriate, and their lineage (potential abilities). What is the characteristic of 'what has been done is not lost, and what has not been done is not obtained' as revealed by the inner clarity treatise? It means that the karma created by various sentient beings, even if it has passed through many hundreds of kalpas (eons), the function of producing results will never be lost, and there is no obtaining results without action, or different actions maturing into different results. The Bodhisattva understands the principles revealed by this inner clarity.
已作不失未作不得相。如實知已精勤修習。令其自業智力種姓漸得清凈漸得增長。菩薩云何求聞正法。謂諸菩薩于善說法。應當安住猛利愛重求聞正法如是略說于善說法安住猛利愛重之相。謂諸菩薩為欲聽聞一善說法。假使路由猛焰熾然大熱鐵地。無餘方便可得聞是善說法者。即便發起猛利愛重歡喜而入。何況欲聞多善言義。又諸菩薩于自身分。及於一切資身眾具飲食等事所有愛重。于欲聽聞諸善說法所有愛重。以前愛重方后愛重。于百分中不及其一。于千分中亦不及一。于數分中亦不及一。于算分中亦不及一。乃至鄔波尼殺曇分亦不及一。菩薩如是于善說法深生敬重。常樂聽聞諸善說法。無有勞倦亦無厭足。凈信淳厚其性柔和心直見直。愛敬德故愛敬法故。往法師所無難詰心。有敬重心無高慢心。專為求善非顯己德。為欲安立自他善根。不為利養恭敬因緣。菩薩具足如是功德。往法師所無雜染心無散亂心聽聞正法。云何菩薩無雜染心聽聞正法。謂聽法時其心遠離貢高雜染其心。遠離輕慢雜染其心。遠離怯弱雜染。由六種相其心遠離貢高雜染。由四種相其心遠離輕慢雜染。由一種相其心遠離怯弱雜染。謂聽法時。應時而聽殷重而聽恭敬而聽。不為損害不為隨順不求過失。由此六相其心遠離貢高雜染。又聽法時。恭敬正
【現代漢語翻譯】 現代漢語譯本 『已作不失，未作不得』相（已經做的事情不會消失，沒有做的事情不會得到）。如實地瞭解這個道理后，精勤地修行，使自己的業力、智慧、種姓逐漸得到清凈，逐漸得到增長。菩薩如何尋求聽聞真正的佛法呢？就是說，菩薩對於善於說法的人，應當安住于猛烈的愛重之心，尋求聽聞真正的佛法。上面是簡略地說明了對於善於說法的人安住猛烈愛重之相。就是說，菩薩爲了聽聞一句善妙的說法，即使道路是猛烈燃燒的大熱鐵地，沒有其他任何方法可以聽到這句善妙的說法，也會發起猛烈的愛重和歡喜之心而進入。更何況是想要聽聞更多善妙的言語和義理呢？而且，菩薩對於自身以及一切資身之物，如飲食等事的所有愛重，與對於想要聽聞各種善妙說法的愛重相比，以前的愛重與後來的愛重相比，百分之一都比不上，千分之一也比不上，數分之一也比不上，算分之一也比不上，乃至鄔波尼殺曇分（最小的單位）也比不上。菩薩像這樣對於善妙的說法深深地生起敬重之心，常常喜歡聽聞各種善妙的說法，沒有疲勞，也沒有厭倦。清凈的信心淳樸深厚，性格柔和，心直口快，見解正直。因為愛敬說法者的德行，因為愛敬佛法，前往法師那裡沒有詰難之心，有恭敬之心，沒有高慢之心，專門爲了求得善法，不是爲了顯示自己的德行，爲了安立自己和他人善根，不是爲了利養和恭敬的因緣。菩薩具足這樣的功德，前往法師那裡，沒有雜染之心，沒有散亂之心，聽聞真正的佛法。菩薩如何以沒有雜染之心聽聞真正的佛法呢？就是說，聽法的時候，內心遠離貢高（驕傲自大）的雜染，內心遠離輕慢（輕視傲慢）的雜染，內心遠離怯弱（膽怯懦弱）的雜染。通過六種相，內心遠離貢高的雜染；通過四種相，內心遠離輕慢的雜染；通過一種相，內心遠離怯弱的雜染。就是說，聽法的時候，應當按時聽，殷重地聽，恭敬地聽，不爲了損害，不爲了隨順，不尋求過失。通過這六種相，內心遠離貢高的雜染。而且，聽法的時候，恭敬正
【English Translation】 English version The characteristic of 『what is done is not lost, what is not done is not gained.』 Having truly understood this, diligently cultivate, so that one's own karma, wisdom, lineage gradually become pure and gradually increase. How does a Bodhisattva seek to hear the true Dharma? It means that Bodhisattvas, towards those who are good at expounding the Dharma, should abide in a fierce love and respect, seeking to hear the true Dharma. The above is a brief explanation of the aspect of abiding in fierce love and respect towards those who are good at expounding the Dharma. It means that Bodhisattvas, in order to hear a single good Dharma teaching, even if the road is a fiercely burning great hot iron ground, and there is no other way to hear this good Dharma teaching, they will immediately generate fierce love, respect, and joy and enter. How much more so if they want to hear more good words and meanings? Moreover, the love and respect that Bodhisattvas have for their own bodies and all the necessities of life, such as food and drink, compared to the love and respect they have for wanting to hear various good Dharma teachings, the former love and respect compared to the latter love and respect, does not amount to one in a hundred, not even one in a thousand, not even one in a fraction, not even one in a calculation, not even up to an Upanishad-tama fraction (smallest unit). Bodhisattvas, in this way, deeply generate respect for good Dharma teachings, and constantly delight in hearing various good Dharma teachings, without fatigue and without weariness. Pure faith is sincere and profound, their nature is gentle, their heart is upright, and their views are correct. Because of love and respect for the virtues of the Dharma teacher, because of love and respect for the Dharma, they go to the Dharma teacher without a questioning mind, with a respectful mind, without an arrogant mind, solely for seeking goodness, not for showing off their own virtues, for the sake of establishing the roots of goodness for themselves and others, not for the sake of gain and respect. Bodhisattvas, possessing such merits, go to the Dharma teacher, without a defiled mind, without a distracted mind, to hear the true Dharma. How does a Bodhisattva hear the true Dharma without a defiled mind? It means that when listening to the Dharma, their mind is far from the defilement of arrogance (Gong Gao), their mind is far from the defilement of contempt (Qing Man), and their mind is far from the defilement of timidity (Qie Ruo). Through six aspects, their mind is far from the defilement of arrogance; through four aspects, their mind is far from the defilement of contempt; and through one aspect, their mind is far from the defilement of timidity. It means that when listening to the Dharma, one should listen at the right time, listen earnestly, listen respectfully, not for the sake of harming, not for the sake of conforming, and not seeking faults. Through these six aspects, their mind is far from the defilement of arrogance. Moreover, when listening to the Dharma, respectfully
法恭敬說法補特伽羅。不輕正法不輕說法補特伽羅。由此四相其心遠離輕慢雜染。又聽法時。不自輕蔑。由此一相其心遠離怯弱雜染。菩薩如是無雜染心聽聞正法。云何菩薩無散亂心聽聞正法。謂由五相。一者求悟解心聽聞正法。二者專一趣心聽聞正法。三者聆音屬耳聽聞正法。四者掃滌其心聽聞正法。五者攝一切心聽聞正法。菩薩如是求聞正法。菩薩何故求聞正法。謂諸菩薩求內明時。為正修行法隨法行。為廣開示利悟於他。
若諸菩薩求因明時。為欲如實了知外道所造因論是惡言說。為欲降伏他諸異論。為欲於此真實聖教未凈信者。令其凈信。已凈信者。倍令增廣。若諸菩薩求聲明時。為令信樂典語眾生於菩薩身深生敬信。為欲悟入詁訓言音文句差別於一義中種種品類殊音隨說。若諸菩薩求醫明時為息眾生種種疾病。為欲饒益一切大眾。若諸菩薩求諸世間工業智處。為少功力多集珍財。為欲利益諸眾生故。為發眾生甚希奇想。為以巧智平等分佈饒益攝受無量眾生。菩薩求此一切五明。為令無上正等菩提大智資糧速得圓滿。非不於此一切明處次第修學能得無障一切智智。如是已說一切菩薩正所應求。如是而求為此義求。
菩薩為他說正法時。當何所說。云何而說。何義故說。謂諸菩薩正所應求即是所說
【現代漢語翻譯】 現代漢語譯本：恭敬佛法並恭敬說法的補特伽羅（Pudgala，人）。不輕視正法也不輕視說法者的補特伽羅。由於這四種相，他們的心遠離輕慢的雜染。又在聽法時，不自我輕蔑。由於這一種相，他們的心遠離怯弱的雜染。菩薩如此以無雜染的心聽聞正法。 菩薩如何以無散亂的心聽聞正法？通過五種相：一是懷著求悟解的心聽聞正法；二是專心致志地聽聞正法；三是專注聆聽地聽聞正法；四是掃除心中雜念地聽聞正法；五是全神貫注地聽聞正法。菩薩如此渴求聽聞正法。 菩薩為何渴求聽聞正法？當菩薩尋求內明（adhyātma-vidyā，關於自我的知識）時，是爲了正確地修行法隨法行（dharmānudharma-pratipatti，如法修行），爲了廣泛地開示，使他人覺悟。 如果菩薩尋求因明（hetu-vidyā，邏輯學）時，是爲了如實地了知外道所造的因論是惡劣的言說，爲了降伏其他不同的論點，爲了使那些對真實的聖教尚未生起凈信的人，令他們生起凈信；對於已經生起凈信的人，使他們的信心倍加增長。如果菩薩尋求聲明（śabda-vidyā，語言學）時，是爲了使信樂典雅語言的眾生對菩薩的身心產生深深的敬信，爲了悟入訓詁言辭、文句的差別，從而能夠用各種不同的音調來隨順解說同一個意義。 如果菩薩尋求醫明（cikitsā-vidyā，醫學）時，是爲了止息眾生種種的疾病，爲了饒益一切大眾。如果菩薩尋求世間的工業智處，是爲了用較少的功力積聚更多的珍寶財富，爲了利益眾生，爲了引發眾生非常稀奇的想法，爲了用巧妙的智慧平等地分配、饒益和攝受無量的眾生。菩薩尋求這五明（pañca-vidyāsthāna，五種知識領域），是爲了使無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺）的大智慧資糧迅速圓滿。如果不對這五明次第修學，就不能獲得無障礙的一切智智（sarvākāra-jñatā，對一切事物和一切方式的知識）。以上已經說明了一切菩薩應該正確尋求的，以及如此尋求的目的。 菩薩為他人宣說正法時，應當說什麼？如何說？爲了什麼意義而說？菩薩應該正確尋求的，就是所要說的內容。
【English Translation】 English version: A Pudgala (person) who reveres the Dharma and reveres the one who speaks the Dharma. A Pudgala who does not despise the True Dharma and does not despise the one who speaks the Dharma. Because of these four aspects, their minds are far from the defilements of contempt and arrogance. Furthermore, when listening to the Dharma, they do not belittle themselves. Because of this one aspect, their minds are far from the defilements of timidity and weakness. Thus, Bodhisattvas listen to the True Dharma with undefiled minds. How do Bodhisattvas listen to the True Dharma with undistracted minds? Through five aspects: First, listening to the True Dharma with a mind seeking understanding; second, listening to the True Dharma with a focused and dedicated mind; third, listening to the True Dharma with attentive ears; fourth, listening to the True Dharma with a mind cleansed of impurities; fifth, listening to the True Dharma with a fully concentrated mind. Thus, Bodhisattvas seek to hear the True Dharma. Why do Bodhisattvas seek to hear the True Dharma? When Bodhisattvas seek inner knowledge (adhyātma-vidyā, knowledge of the self), it is for the sake of correctly practicing Dharma in accordance with the Dharma (dharmānudharma-pratipatti, practice in accordance with the Dharma), and for the sake of widely revealing and enlightening others. If Bodhisattvas seek logic (hetu-vidyā, logic), it is in order to truly understand that the arguments created by non-Buddhists are evil speech, to subdue other differing views, and to cause those who have not yet developed pure faith in the true Holy Teaching to develop pure faith; and for those who have already developed pure faith, to increase their faith even more. If Bodhisattvas seek linguistics (śabda-vidyā, linguistics), it is to cause beings who delight in elegant language to develop deep respect and faith in the Bodhisattva, and to understand the differences in glosses, words, and sentences, so that they can explain the same meaning in various tones. If Bodhisattvas seek medicine (cikitsā-vidyā, medicine), it is to alleviate the various illnesses of beings and to benefit all the masses. If Bodhisattvas seek worldly industrial knowledge, it is to accumulate more treasures and wealth with less effort, to benefit beings, to evoke very rare and wonderful thoughts in beings, and to equally distribute, benefit, and embrace countless beings with skillful wisdom. Bodhisattvas seek these five sciences (pañca-vidyāsthāna, five fields of knowledge) in order to quickly perfect the great wisdom resources of unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). If one does not study these five sciences in order, one cannot obtain unobstructed knowledge of all aspects (sarvākāra-jñatā, knowledge of all things and all ways). The above has explained what all Bodhisattvas should correctly seek, and the purpose for seeking in this way. When Bodhisattvas speak the True Dharma to others, what should they say? How should they say it? For what purpose should they say it? What Bodhisattvas should correctly seek is what should be said.
。為此義求即為此義而為他說。依二種相應為他說。一者依隨順說應為他說。二者依清凈說應為他說。云何依隨順說應為他說。謂諸菩薩應當安住如法威儀而為他說。非不安住如法威儀。不為無病處高座者而說正法。不為坐者立說正法。不應居后為前行者而說正法。不為覆頭而說正法。如別解脫經廣說應知。何以故。諸佛菩薩敬重法故。又于正法生尊重時。令他於法起極珍貴恭敬聽聞而不輕毀。又為一切說一切法無間而說。又于正法不生慳吝不作師拳。又于正法如其文句次第而標。如其文句次第而釋。如其次第分別其義。又若引攝義利法義。應標應釋應廣分別。非不引攝義利法義。又應示現所應示現。又應教導所應教導。又應贊勵所應贊勵。又應慶慰所應慶慰。又依現比至教道理而說正法。非不依彼三量道理。又所宣說順往善趣。又所宣說無亂易入而不隱密。又所宣說應四聖諦。又處一切眾說正法時。隨眾所應而為宣說。菩薩依此十五種相。諸隨順說普為利他。應如是說。云何依清凈說應為他說。謂諸菩薩於己有怨諸有情類。應住慈心為說正法。於行惡行諸有情類。住利益心應說正法。于諸有樂有苦放逸下劣有情。應當安住利益安樂哀愍之心為說正法。不以嫉纏增上力故自讚毀他。以無染心不希利益恭敬讚頌為他說法
【現代漢語翻譯】 現代漢語譯本：爲了這個意義而尋求，就是爲了這個意義而為他人宣說。依據兩種相應的方式為他人宣說。第一種是依據隨順的方式宣說，應當為他人宣說。第二種是依據清凈的方式宣說，應當為他人宣說。 什麼是依據隨順的方式宣說，應當為他人宣說呢？就是說，諸位菩薩應當安住在如法的威儀中為他人宣說。不應當不安住在如法的威儀中。不應當為無病卻坐在高座上的人宣說正法。不應當為坐著的人站立著宣說正法。不應當走在後面為走在前面的人宣說正法。不應當蒙著頭宣說正法。如同《別解脫經》中廣泛宣說的那樣，應當知曉。為什麼呢？因為諸佛菩薩敬重佛法。又因為對正法生起尊重之心時，能使他人對佛法生起極其珍貴的恭敬心，聽聞佛法而不輕視譭謗。又為一切眾生宣說一切佛法，沒有間斷地宣說。又對於正法不生起慳吝之心，不保守秘密。又對於正法，按照它的文句次第進行標示，按照它的文句次第進行解釋，按照其次第分別其中的意義。又如果能夠引導攝取義利和法義，應當標示，應當解釋，應當廣泛地分別，而不是不引導攝取義利和法義。又應當示現所應當示現的，又應當教導所應當教導的，又應當贊勵所應當贊勵的，又應當慶慰所應當慶慰的。又依據現量、比量、至教（Agama，聖言量）的道理來宣說正法，而不是不依據這三種量（Pramana）的道理。又所宣說的能夠順應前往善趣（Sugati，好的去處）。又所宣說的沒有錯亂，容易理解進入，而不是隱晦秘密。又所宣說的應合四聖諦（Four Noble Truths）。又在一切大眾中宣說正法時，隨著大眾所應得的利益而為他們宣說。菩薩依據這十五種相，以隨順的方式普遍地爲了利益他人，應當這樣宣說。 什麼是依據清凈的方式宣說，應當為他人宣說呢？就是說，諸位菩薩對於自己有怨恨的那些有情眾生，應當安住于慈悲之心為他們宣說正法。對於行為惡劣的那些有情眾生，安住于利益之心，應當宣說正法。對於那些有快樂、有痛苦、放逸、下劣的有情眾生，應當安住于利益、安樂、哀憫之心為他們宣說正法。不因為嫉妒的纏縛和增長的力量，就自我讚揚而譭謗他人。以沒有染污的心，不希望得到利益、恭敬、讚頌，而為他人說法。
【English Translation】 English version: To seek for this meaning is to speak for others for this meaning. Speak for others based on two kinds of correspondence. The first is to speak for others according to compliance. The second is to speak for others according to purity. How should one speak for others according to compliance? It means that Bodhisattvas should abide in proper dignified conduct when speaking for others. One should not speak without abiding in proper dignified conduct. One should not preach the Dharma to those who are not ill but sit on high seats. One should not preach the Dharma standing to those who are sitting. One should not preach the Dharma walking behind those who are walking in front. One should not preach the Dharma with one's head covered. As explained in detail in the Pratimoksha Sutra, one should know. Why? Because all Buddhas and Bodhisattvas respect the Dharma. Also, when respect for the Dharma arises, it causes others to have extremely precious respect for the Dharma, listening without belittling or slandering. Also, one should preach all Dharmas to all beings without interruption. Also, one should not be stingy with the Dharma, nor keep secrets. Also, one should mark the Dharma according to the order of its sentences, explain it according to the order of its sentences, and distinguish its meanings in order. Also, if one can guide and gather the benefits of meaning and Dharma, one should mark, explain, and widely distinguish them, rather than not guiding and gathering the benefits of meaning and Dharma. Also, one should show what should be shown, teach what should be taught, praise what should be praised, and congratulate what should be congratulated. Also, one should preach the Dharma based on the principles of direct perception, inference, and Agama (至教，scriptural authority), rather than not based on the principles of these three Pramanas (量，means of knowledge). Also, what is preached should lead to good destinies (Sugati, 善趣). Also, what is preached should be without confusion, easy to understand and enter, and not hidden or secret. Also, what is preached should be in accordance with the Four Noble Truths (四聖諦). Also, when preaching the Dharma in all assemblies, one should preach according to what the assembly should receive. Bodhisattvas, based on these fifteen aspects, universally benefit others in a compliant manner, and should speak in this way. How should one speak for others according to purity? It means that Bodhisattvas should speak the Dharma with a compassionate heart to those sentient beings who harbor resentment towards them. To those sentient beings who engage in evil deeds, one should speak the Dharma with a heart of benefit. To those sentient beings who are happy, suffering, lax, or inferior, one should abide in a heart of benefit, joy, and compassion when speaking the Dharma. One should not praise oneself and slander others due to the power of jealousy and its increase. With a mind free from defilement, without hoping for benefits, respect, or praise, one should preach the Dharma to others.
。菩薩依止此五種相。諸清凈說普為利他。應如是說。如是菩薩說正法相。略有二十。一者以時。二者重法。三者次第。四者相續。五者隨順。六者歡喜。七者愛樂。八者悅豫。九者欣勇。十者不擯。十一者應理。十二者稱順。十三者無亂。十四者如法。十五者順眾。十六者慈心。十七者利益心。十八者哀愍心。十九者不自讚毀他。二十者不依利養恭敬讚頌。菩薩如是應常為他宣說正法。
云何菩薩法隨法行。當知此行略有五種。謂如所求如所受法。身語意業無倒隨轉。正思正修。若佛世尊于彼諸法制身語意令不造作。於此諸法開身語意令其造作。即于如是二種法中。身語意業無倒遠離無倒修證。是名菩薩于諸法中身語意業無倒隨轉法隨法行。云何菩薩於法正思。謂諸菩薩獨居閑靜。隨所聞法樂欲思惟。樂欲稱量樂欲觀察。先當遠離不思議處思惟彼法。恒常思惟無間加行殷重加行而無慢緩。是諸菩薩勇猛精進思惟法時。于其少分以理觀察而隨悟入。于其少分但深信解。凡所思惟但依其義不依其文。如實了知黑說大說。正能悟入最初思惟。既悟入已數數作意令得堅固。是諸菩薩由能遠離不應思議而思惟故。其心不墮迷悶錯亂。由能恒常無間殷重加行無緩而思惟故。先未知義得正了知得正決了。先已知義得無失壞得
【現代漢語翻譯】 現代漢語譯本：菩薩依止這五種狀態，以清凈的言說普遍爲了利益他人，應當這樣說法。像這樣，菩薩宣說正法的狀態，大致有二十種：一是按時機，二是尊重佛法，三是按次第，四是持續不斷，五是隨順根器，六是使人歡喜，七是令人愛樂，八是使人喜悅，九是令人振奮，十是不排斥任何人，十一是合乎道理，十二是順應人心，十三是沒有錯亂，十四是如法如律，十五是順應大眾，十六是懷有慈悲心，十七是懷有利益他人的心，十八是懷有哀憐的心，十九是不自我讚揚而詆譭他人，二十是不依賴於利益供養、恭敬讚頌。菩薩應當經常這樣為他人宣說正法。
什麼是菩薩的法隨法行（Dharma- അനുധർമ്മ pratipatti）？應當知道這種行為大致有五種，即如所求的法，如所接受的法，身語意業沒有顛倒地隨之運轉，正確地思考，正確地修習。如果佛世尊對於某些法禁止身語意去造作，對於某些法允許身語意去造作，那麼對於這兩種法，身語意業沒有顛倒地遠離（禁止的），沒有顛倒地修證（允許的）。這叫做菩薩在諸法中身語意業沒有顛倒地隨之運轉，是法隨法行。
什麼是菩薩對於法的正確思考？是指諸位菩薩獨自居住在清凈的地方，對於所聽聞的佛法，樂於思考，樂於衡量，樂於觀察。首先應當遠離不可思議之處，思惟這些佛法。恒常思惟，沒有間斷地精進，殷重地精進，而沒有懈怠。這些菩薩在勇猛精進地思惟佛法時，對於其中的少部分，通過道理觀察而隨之領悟進入；對於其中的少部分，只是深深地相信理解。凡是所思惟的，只是依據其中的意義，不依據其中的文字。如實地了知黑說（Krishna-vadana）和大說（Brihat-vadana）。正確地能夠領悟進入最初的思惟。已經領悟進入之後，反覆地作意，使之得到堅固。這些菩薩由於能夠遠離不應該思議的而進行思惟，所以他們的心不至於陷入迷悶錯亂。由於能夠恒常、沒有間斷地殷重精進，沒有懈怠地進行思惟，所以先前不知道的意義能夠正確地了知，能夠正確地決斷；先前已經知道的意義能夠不失壞。
【English Translation】 English version: A Bodhisattva, relying on these five aspects, should speak with pure words, universally for the benefit of others. Thus should they speak. In this way, the aspects of a Bodhisattva speaking the true Dharma are roughly twenty: First, according to the time; second, with respect for the Dharma; third, in sequence; fourth, continuously; fifth, in accordance with the disposition of the listener; sixth, causing joy; seventh, inspiring love; eighth, bringing delight; ninth, encouraging enthusiasm; tenth, not rejecting anyone; eleventh, being reasonable; twelfth, being agreeable; thirteenth, without confusion; fourteenth, according to the Dharma; fifteenth, in accordance with the assembly; sixteenth, with a compassionate heart; seventeenth, with a mind to benefit others; eighteenth, with a heart of pity; nineteenth, not praising oneself and disparaging others; twentieth, not relying on gain, offerings, respect, and praise. A Bodhisattva should always proclaim the true Dharma to others in this way.
What is a Bodhisattva's practice of Dharma- అనుధർമ്മ pratipatti (following the Dharma in accordance with the Dharma)? It should be known that this practice is roughly of five kinds, namely, the Dharma as sought, the Dharma as received, the actions of body, speech, and mind turning without inversion, correct thought, and correct practice. If the Buddha-Bhagavan forbids the actions of body, speech, and mind regarding certain Dharmas, and allows the actions of body, speech, and mind regarding certain Dharmas, then regarding these two kinds of Dharmas, the actions of body, speech, and mind are without inversion in abandoning (what is forbidden) and without inversion in cultivating and realizing (what is allowed). This is called a Bodhisattva's actions of body, speech, and mind turning without inversion in all Dharmas, which is the practice of Dharma in accordance with the Dharma.
What is a Bodhisattva's correct thought regarding the Dharma? It refers to Bodhisattvas dwelling alone in quiet places, delighting in thinking about the Dharma they have heard, delighting in measuring it, delighting in observing it. First, they should stay away from unthinkable things and contemplate the Dharma. They should contemplate constantly, diligently without interruption, and earnestly without slackening. When these Bodhisattvas contemplate the Dharma with courage and diligence, they enter into understanding a small part of it through reasoning and observation; for a small part of it, they simply believe and understand deeply. Whatever they contemplate, they rely only on the meaning, not on the words. They truly know the Krishna-vadana (black saying) and the Brihat-vadana (great saying). They are able to correctly enter into the initial thought. Having entered into understanding, they repeatedly focus their minds to make it firm. Because these Bodhisattvas are able to stay away from what should not be thought about and contemplate, their minds do not fall into confusion and disorder. Because they are able to contemplate constantly, diligently without interruption, and earnestly without slackening, they correctly know and correctly decide the meaning they did not know before; they do not lose the meaning they knew before.
不忘失。由於少分以理觀察隨悟入故。于隨正理觀察法中不由他緣。由於少分但信解故。于極甚深自少覺慧不能達法。仰推如來言如是法是佛所行非我境界。如是於法不生誹謗不自損害。遠離衰患無諸過罪。由諸菩薩思惟法時但依其義不依文故。于佛世尊一切所說密意語言。能隨悟入。由諸菩薩普於一切黑說大說得善巧故。于真實義無物無法能傾能動。是諸菩薩正能悟入初思惟故。能得先來所未得忍。是諸菩薩由即於此已所得忍數數作意令堅牢故。能于其修隨順趣入。菩薩由是八種相故。能正修行正思所攝法隨法行。云何菩薩於法正修。當知此修略有四相。一者奢摩他。二者毗缽舍那。三者修習奢摩他毗缽舍那。四者樂修習奢摩他毗缽舍那。云何奢摩他。謂諸菩薩由八種思善依持故。于離言說唯事唯義所緣境中繫心令住。離諸戲論離心擾亂想作意故。于諸所緣而作勝解。于諸定相令心內住安住等住。廣說乃至一趣等持。是名奢摩他。云何毗缽舍那。謂諸菩薩由奢摩他熏修作意。即于如先所思惟法思惟其相。如理簡擇最極簡擇。極簡擇法廣說乃至覺明慧行。是名毗缽舍那。云何修習奢摩他毗缽舍那。謂諸菩薩于奢摩他毗缽舍那。無間加行殷重加行恒常修習。是名修習奢摩他毗缽舍那。云何樂修習奢摩他毗缽舍那。謂諸菩
【現代漢語翻譯】 現代漢語譯本：不忘失（不忘記）。由於少部分通過理性觀察而逐漸領悟，所以在遵循正理觀察法時不受其他因素的影響。由於少部分僅僅是信解，對於極其深奧的法，憑藉自己少許的覺慧無法通達，只能仰賴推測如來的言語，認為這樣的法是佛所行，不是我所能理解的境界。這樣對於法不產生誹謗，不自我損害，遠離衰敗的憂患，沒有各種過失罪責。由於菩薩在思惟法的時候，只依據其意義而不依據文字，所以對於佛世尊一切所說的隱秘意圖的語言，能夠逐漸領悟。由於菩薩普遍對於一切負面的說法和正面的說法都能夠善巧運用，對於真實的意義，沒有任何事物或法能夠傾覆或動搖。這些菩薩能夠正確地領悟最初的思惟，因此能夠獲得先前未曾獲得的忍（對真理的確認和接受）。這些菩薩因為對已經獲得的忍反覆作意，使其堅固，所以能夠對修行隨順趣入。菩薩因為這八種相，能夠正確地修行，正確地思惟所攝的法，隨順法而行。 什麼是菩薩對於法的正確修行？應當知道這種修行略有四種相：一是奢摩他（止，平靜），二是毗缽舍那（觀，洞察），三是修習奢摩他毗缽舍那，四是樂於修習奢摩他毗缽舍那。 什麼是奢摩他？指菩薩由於八種思惟的良好依持，在遠離言說的、唯有事物和意義的所緣境中，繫心令住，遠離各種戲論，遠離心的擾亂和想像的作意，對於各種所緣而產生殊勝的理解，對於各種定相令心安住于內，持續安住，平等安住，廣而言之，達到一心專注的等持。這叫做奢摩他。 什麼是毗缽舍那？指菩薩通過奢摩他的熏修作意，對於先前所思惟的法，思惟其相，如理進行簡擇，最極的簡擇，極其簡擇法，廣而言之，達到覺明慧行。這叫做毗缽舍那。 什麼是修習奢摩他毗缽舍那？指菩薩對於奢摩他和毗缽舍那，無間斷地進行加行，殷重地進行加行，恒常地進行修習。這叫做修習奢摩他毗缽舍那。 什麼是樂於修習奢摩他毗缽舍那？指菩薩
【English Translation】 English version: Not forgetting. Because of gradually realizing through reasoned observation of a small part, one is not influenced by other factors in observing the Dharma according to right reason. Because of merely having faith and understanding in a small part, one cannot comprehend the extremely profound Dharma with one's own limited wisdom, but can only rely on inferring the words of the Tathagata (the 'Thus-Gone One', an epithet of the Buddha), believing that such Dharma is practiced by the Buddha and is beyond my realm of understanding. In this way, one does not generate slander towards the Dharma, does not harm oneself, avoids the suffering of decline, and is free from all faults and transgressions. Because Bodhisattvas (enlightenment beings) rely only on the meaning and not on the words when contemplating the Dharma, they are able to gradually understand all the secret intentions in the words spoken by the Buddha-Bhagavan (World-Honored One). Because Bodhisattvas are universally skillful in all negative and positive statements, nothing can overturn or shake the true meaning. These Bodhisattvas are able to correctly understand the initial contemplation, and thus are able to obtain the forbearance (acceptance of truth) that they had not previously obtained. These Bodhisattvas, because they repeatedly focus on the forbearance they have already obtained, making it firm, are able to enter into practice in accordance with it. Bodhisattvas, because of these eight aspects, are able to correctly practice, correctly contemplate the Dharma that is included, and act in accordance with the Dharma. What is the correct practice of the Dharma by Bodhisattvas? It should be known that this practice has roughly four aspects: first, Śamatha (calm abiding); second, Vipaśyanā (insight); third, the cultivation of Śamatha and Vipaśyanā; and fourth, the joy in cultivating Śamatha and Vipaśyanā. What is Śamatha? It refers to Bodhisattvas, due to the good support of eight kinds of contemplation, focusing their minds and abiding in the object of focus that is free from words, consisting only of things and meanings, being free from all fabrications, free from mental disturbances and imaginative conceptualizations, generating superior understanding towards all objects of focus, causing the mind to abide internally in various signs of samadhi (meditative absorption), abiding continuously, abiding equally, and broadly speaking, attaining one-pointed concentration. This is called Śamatha. What is Vipaśyanā? It refers to Bodhisattvas, through the intentional cultivation of Śamatha, contemplating the characteristics of the Dharma that was previously contemplated, discriminating according to reason, discriminating most extremely, extremely discriminating the Dharma, and broadly speaking, attaining the conduct of awareness, clarity, and wisdom. This is called Vipaśyanā. What is the cultivation of Śamatha and Vipaśyanā? It refers to Bodhisattvas continuously applying effort, earnestly applying effort, and constantly cultivating Śamatha and Vipaśyanā. This is called the cultivation of Śamatha and Vipaśyanā. What is the joy in cultivating Śamatha and Vipaśyanā? It refers to Bodhisattvas
薩即于如是止觀相中。其心無動。于無功用離諸加行。任運轉處攝受無亂。是名樂修習奢摩他毗缽舍那。當知此中是諸菩薩如如修習奢摩他毗缽舍那。如是如是樂住奢摩他毗缽舍那。如如樂住奢摩他毗缽舍那。如是如是奢摩他毗缽舍那清凈。如如奢摩他清凈。如是如是身安心安增長廣大。如如毗缽舍那清凈。如是如是若智若見增長廣大。齊此名為修所應作。謂于所依中應除遣粗重。及於一切所知應修清凈智見。如是一切修所作業。菩薩由前四種修相皆能成辦。
云何教授。當知教授略有八種。謂諸菩薩或三摩地為依止故。或於長時共彼住故。于彼慈悲欲為教授。或由其餘諸菩薩眾。或由如來為作教授。于教授時先當審諦尋思其心。如實了知尋思。如實了知心已尋思其根。如實了知尋思。如實了知根已尋思意樂。如實了知尋思。如實知意樂已尋思隨眠。如實了知尋思。如實知隨眠已。如其所應隨其所宜。示現種種所趣入門令其趣入。謂或修不凈。或復修慈。或修種種緣性緣起。或修界差別。或修阿那波那念。如其所應隨其所宜。示現種種所趣入門令趣入已。為說能治常邊邪執處中之行。為說能治斷邊邪執處中之行。令其除舍未作謂作。未得謂得。未觸謂觸。未證謂證。諸增上慢。如是菩薩八種教授。當知略說三處
【現代漢語翻譯】 現代漢語譯本：當菩薩在這種止觀狀態中，內心不動搖，無需刻意努力，自然而然地運作，不受任何干擾，這叫做樂於修習奢摩他（Samatha，止）和毗缽舍那（Vipassanā，觀）。應當知道，菩薩們就是這樣如實地修習奢摩他和毗缽舍那，這樣樂於安住于奢摩他和毗缽舍那。越是樂於安住于奢摩他和毗缽舍那，奢摩他和毗缽舍那就越清凈。越是奢摩他清凈，身心就越安穩，增長廣大。越是毗缽舍那清凈，智慧和見解就越增長廣大。達到這種程度，就叫做完成了修行所應做的事情，也就是在所依止的境界中，應當去除粗重的煩惱，並且對於一切所知，應當修習清凈的智慧和見解。所有這些修行所應做的事情，菩薩都可以通過前面所說的四種修相來完成。
如何進行教授呢？應當知道，教授大致有八種。也就是菩薩或者以三摩地（Samādhi，禪定）為依止，或者長時間與被教導者住在一起，以慈悲心想要教授他們。或者通過其他的菩薩眾，或者通過如來（Tathāgata，佛）來進行教授。在教授的時候，首先應當仔細地審視、思考被教導者的心，如實地瞭解他的尋思。如實地瞭解他的尋思之後，審視他的根器，如實地瞭解他的根器。如實地瞭解他的根器之後，審視他的意樂，如實地瞭解他的意樂。如實地瞭解他的意樂之後，審視他的隨眠煩惱，如實地瞭解他的隨眠煩惱。如實地瞭解他的隨眠煩惱之後，根據實際情況，按照適合他的方式，展示各種可以進入的法門，引導他進入。比如，或者修不凈觀，或者修慈悲觀，或者修習種種緣性緣起，或者修習界差別觀，或者修習阿那波那念（Ānāpānasati，安般念）。根據實際情況，按照適合他的方式，展示各種可以進入的法門，引導他進入之後，為他說能夠對治常邊邪執的中道之行，為他說能夠對治斷邊邪執的中道之行，讓他去除那些未做卻說做了，未得卻說得了，未觸卻說觸了，未證卻說證了的增上慢。菩薩的這八種教授，應當知道，可以概括為三個方面。
【English Translation】 English version: When a Bodhisattva's mind remains unmoved in such a state of Samatha (止, calming meditation) and Vipassanā (觀, insight meditation), effortlessly and naturally operating without any deliberate exertion, and is free from any disturbances, this is called joyfully practicing Samatha and Vipassanā. It should be known that Bodhisattvas cultivate Samatha and Vipassanā in this way, dwelling joyfully in Samatha and Vipassanā. The more they delight in abiding in Samatha and Vipassanā, the purer Samatha and Vipassanā become. The purer Samatha becomes, the more peaceful and expansive the body and mind become. The purer Vipassanā becomes, the more wisdom and insight grow and expand. Reaching this point is called accomplishing what should be done in practice, which is to remove gross afflictions from the object of reliance and to cultivate pure wisdom and insight into all that is knowable. All these tasks of practice can be accomplished by a Bodhisattva through the four aspects of practice mentioned earlier.
How should instruction be given? It should be known that there are roughly eight types of instruction. That is, Bodhisattvas, either relying on Samādhi (禪定, concentration), or dwelling with the one being taught for a long time, wish to instruct them with compassion. Or instruction is given through other Bodhisattvas, or through the Tathāgata (如來, Thus Come One, Buddha). When instructing, one should first carefully examine and contemplate the mind of the one being taught, truly understanding their thoughts. Having truly understood their thoughts, examine their faculties, truly understanding their faculties. Having truly understood their faculties, examine their inclinations, truly understanding their inclinations. Having truly understood their inclinations, examine their latent tendencies, truly understanding their latent tendencies. Having truly understood their latent tendencies, according to the situation and what is appropriate, show them various gateways to enter, guiding them to enter. For example, either cultivate the contemplation of impurity, or cultivate the contemplation of loving-kindness, or cultivate various conditioned arising, or cultivate the contemplation of the elements, or cultivate Ānāpānasati (安般念, mindfulness of breathing). According to the situation and what is appropriate, show them various gateways to enter, and after guiding them to enter, explain the middle way practice that can cure the extreme of eternalism, explain the middle way practice that can cure the extreme of nihilism, and cause them to abandon the arrogance of thinking they have done what they have not done, attained what they have not attained, touched what they have not touched, and realized what they have not realized. These eight types of instruction by Bodhisattvas, it should be known, can be summarized in three aspects.
所攝。云何三處。一未住心者為令住故。令于所緣無倒繫念。二心已住者為令獲得自義利故。為其宣說正方便道。三于自所作未究竟者。令舍中間所有留難。若知彼心根意樂隨眠已。如其所應隨其所宜。示現種種所趣入門令其趣入。當知是名未住心者為令住故令于所緣無倒繫念。若為宣說能治斷常二邊邪執處中之行。當知是名心已住者為令獲得自義利故為其宣說正方便道。若令除舍未作謂作廣說乃至未證謂證諸增上慢。當知是名于自所作未究竟者令舍中間所有留難。如是三處。當知能攝八種教授。如是菩薩或由從他得正教授。或由施他無倒教授。能令所餘八力種姓漸得清凈漸得增長。謂靜慮解脫等持等至智力種姓。諸根勝劣智力種姓。種種勝解智力種姓。種種界智力種姓。遍趣行智力種姓。宿住隨念智力種姓。死生智力種姓。漏盡智力種姓。
云何教誡。當知教誡略有五種。一者遮止有罪現行。二者開許無罪現行。三者若有于所遮止開許法中暫行犯者。如法諫誨。四者若有于彼法中數數輕慢而毀犯者。以無染濁無有變異親善意樂。如法呵擯與作憶念。五者若有于所遮止開許法中能正行者。慈愛稱歎真實功德。令其歡喜。當知是名略說菩薩五種教誡。所謂遮止。開許。諫誨。呵擯。慶慰。
云何菩薩方便所
攝身語意業。當知略說菩薩所有四種攝事。是名方便。如世尊言。菩薩成就四種攝事所攝方便。方名菩薩。復何因緣惟四攝事說名方便。謂諸菩薩略由如是攝事所攝四種方便。于諸有情普能攝受調伏成熟。除此無有若過若增。何等名為四種方便。一隨攝方便。二能攝方便。三令入方便。四隨轉方便。若諸菩薩先行佈施。當知是名隨攝方便。何以故。先以種種財物佈施饒益有情。為欲令彼聽受所說奉教行故。若諸菩薩次行愛語。于彼彼處有愚癡者。為欲除彼所有愚癡令無餘故。令其攝受瞻察正理。如是愛語。當知名為能攝方便。若諸菩薩知彼有情攝受瞻察正道理已。次行利行拔彼有情出不善處。于其善處勸導調伏安處建立。如是利行。當知名為令入方便。若諸菩薩如是方便。令諸有情得趣入已。最後與其于正事業同共修行令彼隨轉。由是因緣令所化者不作是說。汝自無有圓滿凈信。圓滿尸羅。圓滿惠舍。圓滿智慧。何賴於善勸導於他諫誨呵擯與作憶念。是故菩薩所行第四同事攝事。當知是名隨轉方便。如是菩薩四種方便若總若別所攝身業語業意業。是名方便所攝三業于諸有情能正攝受調伏成熟。
瑜伽師地論卷第三十八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第三十九
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處施品第九
複次菩薩次第圓滿六波羅蜜多已。能證無上正等菩提。謂施波羅蜜多。戒波羅蜜多。忍波羅蜜多。精進波羅蜜多。靜慮波羅蜜多。慧波羅蜜多。
云何菩薩施波羅蜜多。嗢拖南曰。
自性一切難 一切門善士 一切種遂求 二世樂清凈 如是九種相 是名略說施
謂九種相施名為菩薩施波羅蜜多。一自性施。二一切施。三難行施。四一切門施。五善士施。六一切種施。七遂求施。八此世他世樂施。九清凈施。
云何菩薩自性施。謂諸菩薩于自身財無所顧惜。能施一切所應施物。無貪俱生思。及因此所發。能施一切無罪施物。身語二業安住律儀阿笈摩見定有果見。隨所希求即以此物而行惠施。當知是名菩薩自性施。
云何菩薩一切施。謂一切者略有二種。一內所施物。二外所施物。若諸菩薩但捨己身。是名唯施內所施物。若諸菩薩為愍食吐活命眾生。數數食已吐所飲食而施與之。是名雜施內外施物。若諸菩薩除上所說施。餘一切所應施物。是名唯施外所施物。又諸菩薩略由二相。以自內身施來求者。一總求身者以身施彼。隨所欲為系屬於彼隨順於彼。譬如有人為衣食故強自為他而
【現代漢語翻譯】 現代漢語譯本 彌勒菩薩說： 三藏法師玄奘奉詔翻譯的《瑜伽師地論·本地分》中《菩薩地》第十五，《初持瑜伽處》之《施品》第九。 菩薩次第圓滿六波羅蜜多（paramita，到彼岸），就能證得無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺）。這六波羅蜜多是：施波羅蜜多（dāna-paramita，佈施到彼岸）、戒波羅蜜多（śīla-paramita，持戒到彼岸）、忍波羅蜜多（kṣānti-paramita，忍辱到彼岸）、精進波羅蜜多（vīrya-paramita，精進到彼岸）、靜慮波羅蜜多（dhyāna-paramita，禪定到彼岸）、慧波羅蜜多（prajñā-paramita，智慧到彼岸）。 什麼是菩薩的施波羅蜜多呢？用一首偈頌概括： 『自性一切難，一切門善士，一切種遂求，二世樂清凈，如是九種相，是名略說施。』 這九種相的佈施，稱為菩薩的施波羅蜜多。一是自性施，二是一切施，三是難行施，四是一切門施，五是善士施，六是一切種施，七是遂求施，八是此世他世樂施，九是清凈施。 什麼是菩薩的自性施？菩薩對於自己的身和財，沒有絲毫的顧惜，能夠佈施一切應該佈施的物品。沒有與生俱來的貪念，以及因此而引發的貪念。能夠佈施一切沒有罪過的物品。身語二業安住于律儀，相信業果，堅定地認為善惡有報。隨著眾生的希求，就用這些物品來進行惠施。應當知道，這就是菩薩的自性施。 什麼是菩薩的一切施？所謂『一切』，略有二種：一是內所施物，二是外所施物。如果菩薩只是捨棄自己的身體，這稱為唯施內所施物。如果菩薩爲了憐憫那些依靠吞食嘔吐物活命的眾生，多次吞食之後，將所飲食的食物嘔吐出來佈施給他們，這稱為雜施內外施物。如果菩薩除了以上所說的佈施之外，其餘一切應該佈施的物品都佈施，這稱為唯施外所施物。此外，菩薩略由兩種情況，將自己的身體佈施給前來乞求的人：一是總求身者，將身體佈施給他們，隨著他們的意願，將自己系屬於他們，順從於他們。譬如有人爲了衣食的緣故，不得不把自己賣給別人。
【English Translation】 English version Maitreya Bodhisattva said: Tripiṭaka Master Xuanzang, by imperial decree, translated the ninth chapter, 'Giving,' of the 'First Yoga Practice Section,' the fifteenth 'Bodhisattva Grounds' within the 'Local Section' of the Yogācārabhūmi-śāstra. Furthermore, a Bodhisattva, having sequentially perfected the six Pāramitās (paramita, perfections), is able to realize Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). These are the Giving Pāramitā (dāna-paramita, perfection of giving), the Discipline Pāramitā (śīla-paramita, perfection of discipline), the Patience Pāramitā (kṣānti-paramita, perfection of patience), the Effort Pāramitā (vīrya-paramita, perfection of effort), the Concentration Pāramitā (dhyāna-paramita, perfection of concentration), and the Wisdom Pāramitā (prajñā-paramita, perfection of wisdom). What is the Giving Pāramitā of a Bodhisattva? It is summarized in the following verse: 'Self-nature, all, difficult, all doors, virtuous one, All kinds, fulfilling requests, joy in both lives, purity, These nine aspects, Are called the Giving briefly explained.' These nine aspects of giving are called the Giving Pāramitā of a Bodhisattva. They are: 1. Giving by Self-Nature, 2. Giving of All, 3. Giving that is Difficult to Perform, 4. Giving Through All Doors, 5. Giving of a Virtuous Person, 6. Giving of All Kinds, 7. Giving that Fulfills Requests, 8. Giving for Joy in This Life and the Next, and 9. Giving that is Pure. What is the Giving by Self-Nature of a Bodhisattva? It is when Bodhisattvas have no attachment to their own body and possessions, and are able to give all things that should be given. They have no innate greed, nor greed that arises from it. They are able to give all faultless things. Their actions of body and speech abide in moral discipline, they believe in karma, and firmly believe that good and evil have consequences. According to what beings request, they bestow these things upon them. Know that this is called the Giving by Self-Nature of a Bodhisattva. What is the Giving of All by a Bodhisattva? 'All' can be broadly divided into two types: 1. Things given from within, and 2. Things given from without. If Bodhisattvas only relinquish their own body, this is called solely giving things from within. If Bodhisattvas, out of compassion for beings who live by eating vomit, repeatedly eat and then vomit the food they have eaten to give to them, this is called giving both internal and external things. If Bodhisattvas give all other things that should be given, apart from the giving mentioned above, this is called solely giving things from without. Furthermore, Bodhisattvas, in two general situations, give their own body to those who come seeking it: 1. When someone requests the entire body, they give their body to them, according to their wishes, binding themselves to them and complying with them. For example, someone is forced to sell themselves to another for the sake of clothing and food.
作僕使。如是菩薩無愛染心。但為速證最勝菩提。但為眾生利益安樂。但為佈施波羅蜜多速圓滿故。以身施彼隨所欲為系屬於彼隨順於彼。二別求手足頭目支節血肉筋骨乃至髓者。隨其所欲一切施與。又諸菩薩亦由二相。以外施物施諸眾生。一求受用者。恣彼所須如其所樂隨意受用。二求自在者。一切斷心並皆施與。又諸菩薩非無差別。以一切種一切內外所有施物施諸眾生。是諸菩薩以其種種內外施物。于諸眾生或有施與或不施與。云何施與云何不施。謂諸菩薩若知種種內外施物。于彼眾生唯令安樂不作利益。或復于彼不作安樂不作利益。便不施與。若知種種內外施物于彼眾生定作利益不定安樂。或復于彼定作利益定作安樂。即便施與如是略說菩薩應施不應施已。次當廣辯。謂諸菩薩若有來求共為伴侶欲作非理逼迫損害誑惑。於他便不以身而施於彼。隨所欲為系屬於彼隨順於彼。由諸菩薩寧于百反千反或百千反。舍自身命施諸眾生。終不隨他教命稱悅彼情于諸眾生非理逼迫損害誑惑。若諸菩薩于所行施意樂清凈。見有無量利眾生事正現在前。設有來求自身支節。不應施與。何以故。非彼菩薩于所行施意樂不凈心生退弱。作是念言。此應可施此不可施。此應施與此不應與故。彼菩薩為令意樂得清凈故。須舍現前利眾生事
【現代漢語翻譯】 現代漢語譯本 作為僕人使喚。這樣的菩薩沒有貪愛執著的心，只是爲了迅速證得最殊勝的菩提（覺悟），只是爲了眾生的利益和安樂，只是爲了佈施波羅蜜多（到達彼岸）迅速圓滿的緣故，將自身佈施給他們，任憑他們隨意役使，隸屬於他們，順從於他們。如果有人前來乞求手、足、頭、目、肢體、血肉、筋骨乃至骨髓，菩薩也會隨他們的意願全部施捨給予。此外，諸位菩薩也通過兩種方式，將外在的施捨之物佈施給眾生：一是對於前來求取受用的人，任憑他們隨意取用所需之物，隨他們的喜好隨意受用；二是對於前來尋求自在的人，將一切執著之心全部施捨給予。此外，諸位菩薩並非毫無差別地將一切種類、一切內外所有的施捨之物都佈施給眾生。這些菩薩對於種種內外施捨之物，對於眾生有時施與，有時不施與。如何施與？如何不施與？如果菩薩知道種種內外施捨之物，對於那些眾生只能帶來安樂而不能帶來利益，或者對於他們既不能帶來安樂也不能帶來利益，便不施與。如果菩薩知道種種內外施捨之物，對於那些眾生必定帶來利益，但不一定帶來安樂，或者對於他們必定帶來利益，也必定帶來安樂，便施與。以上是簡略地說明菩薩應該施與和不應該施與的情況，接下來將詳細地辨析。如果有人前來尋求與菩薩結為伴侶，想要做不合道理的事情，逼迫、損害、欺騙、迷惑他人，菩薩便不將自身施捨給他們，任憑他們隨意役使，隸屬於他們，順從於他們。因為菩薩寧願成百上千次，甚至成百上千次地捨棄自身性命佈施給眾生，也終究不會聽從他人的教唆，迎合他們的心意，對眾生進行不合道理的逼迫、損害、欺騙、迷惑。如果菩薩在所行的佈施中意樂清凈，看到有無量利益眾生的事情正在眼前發生，即使有人前來乞求自身的肢體，也不應該施捨給予。為什麼呢？不是因為那位菩薩在所行的佈施中意樂不清凈，內心產生退縮和軟弱，從而產生這樣的想法：『這個應該可以施捨，這個不可以施捨；這個應該給予，這個不應該給予。』而是因為那位菩薩爲了使意樂得到清凈，必須捨棄眼前利益眾生的事情。
【English Translation】 English version To be used as servants. Such Bodhisattvas have no attachment or craving, but only seek to quickly attain the supreme Bodhi (enlightenment), only for the benefit and happiness of sentient beings, only for the sake of swiftly perfecting the Pāramitā (perfection) of giving. They give their bodies to them, allowing them to do as they wish, belonging to them, and complying with them. If others come seeking hands, feet, heads, eyes, limbs, flesh, blood, tendons, bones, and even marrow, they give them all according to their wishes. Furthermore, Bodhisattvas also give external objects to sentient beings in two ways: first, to those who seek to use them, they allow them to use whatever they need as they please; second, to those who seek freedom, they give up all attachments. Moreover, Bodhisattvas do not indiscriminately give all kinds of internal and external objects to all sentient beings. These Bodhisattvas sometimes give and sometimes do not give various internal and external objects to sentient beings. How do they give and how do they not give? If Bodhisattvas know that various internal and external objects can only bring happiness but not benefit to those sentient beings, or if they bring neither happiness nor benefit, they do not give. If Bodhisattvas know that various internal and external objects will definitely bring benefit but not necessarily happiness, or if they will definitely bring both benefit and happiness, they give. The above is a brief explanation of when Bodhisattvas should and should not give. Next, we will discuss it in detail. If someone comes seeking to be a companion to the Bodhisattva, wanting to do unreasonable things, to oppress, harm, deceive, or confuse others, the Bodhisattva will not give their body to them, allowing them to do as they wish, belonging to them, or complying with them. Because Bodhisattvas would rather give up their own lives hundreds or thousands of times to give to sentient beings than follow others' instructions, cater to their desires, or unreasonably oppress, harm, deceive, or confuse sentient beings. If Bodhisattvas have pure intention in their giving and see that there are countless things that benefit sentient beings happening right before them, they should not give even if someone comes seeking their own limbs. Why? It is not because the Bodhisattva's intention in giving is impure, or that they feel weak and retreat, thinking, 'This should be given, this should not be given; this should be given, this should not be given.' Rather, it is because the Bodhisattva must give up the things that benefit sentient beings that are happening right before them in order to purify their intention.
而施身份。由彼意樂已清凈故。不應棄捨正現在前利眾生事而施身份。又諸菩薩若魔眾天懷惱亂心。現前來乞身份支節。不應分碎支節施與。何以故。勿彼當獲上品過罪及損害故。如魔眾天。如是于彼所使眾生當知亦爾。或有眾生癡狂心亂。來求菩薩身份支節。亦不應碎支節施與。何以故。由彼不住自性心故。不為義利而求乞故。其心狂亂不自在故。空有種種浮妄言說。是故不應施彼身份。除上所說與上相違。來求菩薩身支節者。隨其所欲應施彼身。隨所欲為系屬於彼。隨順於彼。或分支節而施與之。當知是名菩薩于內所可施物。或應施與或不應與。又諸菩薩于外施物。若有眾生來求毒火刀酒等物。或為自害或為害他。即不應施。若有眾生來求毒火刀酒等物或自饒益或饒益他。是即應施。又諸菩薩不以屬他非同意物而行惠施。又諸菩薩不行媒媾以他妻妾而行佈施。又諸菩薩不以有蟲飲食等物而行惠施。又諸菩薩若有眾生來求種種能引戲樂能引無義所施之物。不應施與。何以故。若施彼時。雖暫令彼于菩薩所心生歡喜。而復令彼廣作種種不饒益事。謂因施故令彼多行憍逸惡行。身壞已后墮諸惡趣。若有種種戲樂等具雖復施與。不令眾生墮諸惡趣。亦不增長諸不善根。菩薩為欲令彼眾生因此所施戲樂等具。攝受饒益心生凈
【現代漢語翻譯】 現代漢語譯本：關於佈施身體部分。由於菩薩的意樂已經清凈，不應爲了佈施身體部分而捨棄目前利益眾生的事業。此外，如果諸位菩薩遇到魔眾或天人懷著惱亂之心，前來乞求身體的肢體，不應分割肢體施與他們。為什麼呢？因為不要讓他們因此獲得更大的罪過和損害。對於魔眾和天人，以及他們所役使的眾生，應當知道也是如此。或者有眾生因為癡狂心亂，前來乞求菩薩的身體肢體，也不應分割肢體施與他們。為什麼呢？因為他們心神不定，不是爲了真正的利益而乞求，他們的心狂亂而不自在，只會說各種虛妄不實的話。因此，不應施與他們身體部分。除了以上所說的情況，如果有人與上述情況相反，前來乞求菩薩的肢體，應當隨其所愿施與他們，任憑他們處置，順從他們。或者分割肢體施與他們。應當知道，這被稱為菩薩對於自身可以施捨之物，哪些應該施與，哪些不應該施與。此外，對於外在的施捨之物，如果有眾生前來乞求毒藥、火、刀、酒等物品，用於自我傷害或傷害他人，就不應該施與。如果有眾生前來乞求毒藥、火、刀、酒等物品，用於自我利益或利益他人，就應該施與。此外，諸位菩薩不應該用屬於他人且未經同意的物品進行佈施。此外，諸位菩薩不應該通過撮合婚姻，用他人的妻妾進行佈施。此外，諸位菩薩不應該用有蟲的飲食等物品進行佈施。此外，如果眾生前來乞求各種能夠引發嬉戲娛樂、引發無意義行為的物品，不應該施與。為什麼呢？如果施與他們這些物品，雖然暫時能讓他們對菩薩心生歡喜，但卻會讓他們廣泛地造作各種不利於自身的事情。也就是說，因為佈施的緣故，讓他們多行驕縱放逸的惡行，身死之後墮入各種惡趣。如果所施與的各種嬉戲娛樂等器具，不會讓眾生墮入惡趣，也不會增長各種不善的根源，菩薩爲了讓這些眾生通過所施與的嬉戲娛樂等器具，攝受利益，心生清凈。
【English Translation】 English version: Concerning the distribution of bodily parts. Because the Bodhisattva's intention is already pure, one should not abandon the present task of benefiting sentient beings in order to give away bodily parts. Furthermore, if Bodhisattvas encounter demons or gods who, with minds of disturbance, come to beg for limbs of the body, one should not divide and give away limbs. Why? So that they do not incur greater faults and harm. As with demons and gods, so also should it be known with regard to the beings they employ. Or if there are beings who, due to madness and mental confusion, come to seek limbs of the Bodhisattva's body, one should also not divide and give away limbs. Why? Because they are not abiding in a natural state of mind, and they are not begging for the sake of true benefit. Their minds are mad and not free, and they utter all sorts of empty and false words. Therefore, one should not give them bodily parts. Except for the cases mentioned above, if someone comes seeking the Bodhisattva's limbs in a manner contrary to what was said, one should give them whatever they desire, let them do as they please, and comply with them. Or one may divide and give them limbs. It should be known that this is called the Bodhisattva's giving of what is permissible to give from within oneself, what should be given and what should not be given. Furthermore, with regard to external objects of giving, if there are beings who come seeking poison, fire, knives, wine, and other such things, either to harm themselves or to harm others, one should not give them. If there are beings who come seeking poison, fire, knives, wine, and other such things, either for their own benefit or for the benefit of others, then one should give them. Furthermore, Bodhisattvas do not give away things belonging to others without their consent. Furthermore, Bodhisattvas do not act as matchmakers and give away other people's wives and concubines as alms. Furthermore, Bodhisattvas do not give away food and drink infested with insects and other such things. Furthermore, if there are beings who come seeking various things that can lead to amusement and entertainment, or that can lead to meaningless activities, one should not give them. Why? If one gives them these things, although it may temporarily cause them to feel joy towards the Bodhisattva, it will also cause them to widely engage in various unprofitable activities. That is to say, because of the giving, it will cause them to engage in many arrogant and dissolute evil deeds, and after the destruction of their bodies, they will fall into various evil realms. If the various instruments of amusement and entertainment that are given do not cause sentient beings to fall into evil realms, nor increase the roots of unwholesome deeds, the Bodhisattva, desiring to cause those sentient beings to receive benefit and purify their minds through the instruments of amusement and entertainment that are given...
信易可化導易可成熟。隨彼所求悉皆施與。是諸菩薩若有來求諸戲樂事。何者應施何者不施。謂諸菩薩終不施人捕獵等法。又于雜穢諸祠祀中。作大方便多集眾生。損害其命獲無量罪。于彼祠祀終不自作亦不教他。亦不于彼諸天寺中殺羊祠祀。若有來求或水或陸無量眾生所依止處。為欲殺害彼生命故。菩薩知已終不施與。若有來求罩羅罝弶。為害眾生及為習學。皆不施與。若有怨家來求酬隙。為欲呵罵縛錄殺害奪財治罰。終不施與。以要言之。所有一切逼迫損害他諸有情戲樂等具。有來求者。是諸菩薩皆不施與。若複種種象馬車輿。衣服莊嚴。珍妙飲食。習歌舞等。及諸樂器塗飾香鬘珍玩。眾具園林樓觀舍宅。侍女習學種種工巧業處。如是一切戲樂等具。為欲令其于菩薩所因此發起清凈信心。有來求者。悉皆施與。又諸菩薩若有病者。來求非量非宜飲食亦不施與。若有眾生食飽滿已性多饞嗜。數復來求珍妙飲食。亦不施與。若諸眾生愁憂所逼。求欲殺害歐擊自身。食毒墜巖投淵赴火。皆悉不應施其所欲。又諸菩薩若有來求父母師長。定不應施。何以故。以諸菩薩于其父母尊重師長乳哺養育微有恩者。于長夜中常思頂戴不生厭倦。恒持自身系屬隨順任所屠害捶縛貨賣。尚自不敢竊懷施心。何況顯然施來求者。又諸菩薩若
【現代漢語翻譯】 現代漢語譯本： 信心容易被引導和成熟。對於他們所尋求的，全部都施與。如果這些菩薩有人來求各種娛樂嬉戲的事情，哪些應該施與，哪些不應該施與呢？菩薩們永遠不會施與他人捕獵等方法。又在各種污穢的祭祀中，用種種善巧方便聚集眾多眾生，損害他們的生命，獲得無量的罪過。對於那樣的祭祀，菩薩們永遠不會自己去做，也不會教唆他人去做。也不會在那些天神廟宇中宰殺羊來祭祀。如果有人來求水陸眾生所依賴的地方，爲了殺害那些生命，菩薩知道后，永遠不會施與。如果有人來求羅網、陷阱等，爲了傷害眾生以及爲了學習使用，都不施與。如果有仇人來求報仇雪恨的機會，爲了呵斥、謾罵、捆綁、抓捕、殺害、奪取財產、懲罰，永遠不施與。總而言之，所有一切逼迫、損害其他有情眾生的娛樂嬉戲等用具，有人來求，這些菩薩都不施與。如果有人來求各種象、馬、車乘、衣服、莊嚴飾品、珍妙的飲食、學習歌舞等，以及各種樂器、塗飾用的香、花鬘、珍貴的玩物、各種用具、園林、樓閣、房屋住宅、侍女、學習各種工巧技藝的地方，像這樣一切娛樂嬉戲等用具，爲了讓他們因此對菩薩生起清凈的信心，有人來求，全部都施與。還有，如果菩薩中有病人，來求過量或不適宜的飲食，也不施與。如果有眾生吃飽喝足后，天性貪婪，多次來求珍妙的飲食，也不施與。如果眾生被憂愁所逼迫，求欲殺害、毆打自身，或想吃毒藥、跳崖、投河、赴火，都不應該施與他們所想要的。還有，如果菩薩有人來求父母、師長，一定不應該施與。為什麼呢？因為菩薩對於父母、尊重師長，對於那些曾經給予過哪怕是微小恩惠，比如哺乳養育的人，在漫長的黑夜中，常常想著頂戴他們，不生厭倦，總是將自身系屬於他們，隨順他們，任憑他們屠殺、捶打、捆綁、出賣，尚且不敢暗自懷有施捨的心，更何況是公開地施捨給來求的人呢？還有，如果菩薩......
【English Translation】 English version: Faith is easily guided and easily matured. Whatever they seek, give it all. If these Bodhisattvas have someone who comes seeking various entertainment and amusement, what should be given and what should not be given? The Bodhisattvas will never give others methods of hunting and the like. Also, in various impure sacrifices, they use various skillful means to gather many sentient beings, harming their lives and obtaining immeasurable sins. For such sacrifices, the Bodhisattvas will never do it themselves, nor will they instigate others to do it. Nor will they kill sheep to sacrifice in those temples of the gods. If someone comes seeking a place where aquatic and terrestrial beings depend, in order to kill those lives, the Bodhisattva, knowing this, will never give it. If someone comes seeking nets, traps, and snares, in order to harm sentient beings or to learn how to use them, they will not give them. If an enemy comes seeking an opportunity to retaliate, in order to scold, curse, bind, capture, kill, seize property, or punish, they will never give it. In short, all instruments of entertainment and amusement that oppress and harm other sentient beings, if someone comes seeking them, these Bodhisattvas will not give them. If someone comes seeking various elephants, horses, carriages, clothing, adornments, exquisite food and drink, learning singing and dancing, and various musical instruments, fragrant ointments, garlands, precious toys, various utensils, gardens, pavilions, houses, female attendants, and places to learn various skillful crafts, all such instruments of entertainment and amusement, in order to cause them to develop pure faith in the Bodhisattva, if someone comes seeking them, give them all. Also, if there are sick people among the Bodhisattvas who come seeking excessive or inappropriate food and drink, do not give it. If there are sentient beings who, after eating and drinking their fill, are naturally greedy and repeatedly come seeking exquisite food and drink, do not give it. If sentient beings are oppressed by sorrow and seek to kill or beat themselves, or want to take poison, jump off a cliff, throw themselves into a river, or rush into a fire, you should not give them what they want. Also, if a Bodhisattva has someone who comes seeking their parents or teachers, you should definitely not give them. Why? Because the Bodhisattvas, towards their parents and respected teachers, towards those who have given even the slightest kindness, such as breastfeeding and nurturing, constantly think of honoring them in the long night, without becoming weary, always attaching themselves to them, complying with them, allowing them to slaughter, beat, bind, or sell them, they would not even dare to secretly harbor a thought of giving them away, let alone openly giving them to someone who comes seeking them. Also, if a Bodhisattva...
作國王灌頂。自在統領方域。于自國界所有寮庶。終不抑奪取余妻子而轉施余。唯持村邑聚落川土。或全或分以用佈施。而告彼曰。如我恩化。汝亦宜然。又諸菩薩于自妻子奴婢僕使親戚眷屬。若不先以正言曉喻令其歡喜。終不強逼令其憂惱施來求者。雖復先以正言曉喻令其歡喜生樂欲心。而不施與怨家惡友藥叉羅剎兇暴業者。不以妻子形容軟弱族姓男女施來求者令作奴婢。又諸菩薩若有上品逼惱眾生樂行種種暴惡業者來求王位。終不施與。若彼暴惡補特伽羅先居王位。菩薩有力尚應廢黜。況當施與。又諸菩薩終不侵奪父母妻子。奴婢僕使。親戚眷屬。所有財物持用佈施。亦不逼惱父母妻子。奴婢僕使。親戚眷屬。以所施物施來求者。又諸菩薩以其正法。以無卒暴積集財物。而行惠施。不以非法不以卒暴。亦不逼迫損惱於他而行惠施。又諸菩薩若在諸佛聖教出家。終不違越所有學處。而行惠施。又諸菩薩行佈施時。普於一切有情之類。起平等心住福田想。而行惠施。終不分別怨親中庸有德有失劣等勝品有苦有樂品類差別。又諸菩薩如先所說如先所許。終無減少施來求者。唯有施彼或等或增。又諸菩薩終無先許勝妙財物后施下劣。唯有先許下劣財物若有勝妙后施勝妙。又諸菩薩不以異意。不以憤怒撓濁之心而行惠施。又
【現代漢語翻譯】 現代漢語譯本： 作國王灌頂（加冕）。自在地統領一方區域。對於自己國界內的所有百姓，始終不會壓迫掠奪，拿別人的妻子兒女轉送給他人。只是持有村莊、聚落、河流土地，或者全部或者部分地用來佈施。並且告訴他們說：『如同我這樣施行恩惠教化，你們也應該這樣做。』
而且，各位菩薩對於自己的妻子兒女、奴婢僕人、親戚眷屬，如果不先用正確的言語曉喻，讓他們歡喜，始終不會強行逼迫，讓他們憂愁惱怒，然後施捨給前來乞求的人。即使先前用正確的言語曉喻，讓他們歡喜，生起快樂的意願，也不施捨給怨家惡友、藥叉（Yaksha，一種鬼神）、羅剎（Rakshasa，一種惡鬼）、兇暴之徒。不把容貌柔弱、出身良家的男女施捨給前來乞求的人，讓他們做奴婢。
而且，各位菩薩如果有上品之人逼迫惱害眾生，喜歡做各種暴虐惡業的人來求取王位，始終不會施捨給他。如果那個暴虐的補特伽羅（Pudgala，人）先前就佔據王位，菩薩有力量還應該廢黜他，更何況是施捨給他呢？
而且，各位菩薩始終不會侵奪父母、妻子兒女、奴婢僕人、親戚眷屬所有的財物，拿來佈施。也不逼迫惱害父母、妻子兒女、奴婢僕人、親戚眷屬，把所施捨的物品施捨給前來乞求的人。
而且，各位菩薩用正當的方法，不用突然暴力的手段積聚財物，然後施行恩惠施捨。不用非法手段，不用突然暴力的手段，也不逼迫損害他人而施行恩惠施捨。
而且，各位菩薩如果在諸佛聖教中出家，始終不會違背所有的學處（戒律），然後施行恩惠施捨。
而且，各位菩薩在行佈施的時候，普遍對於一切有情眾生，生起平等心，安住在福田的觀念中，然後施行恩惠施捨。始終不分別怨家、親人、中等之人，有德之人、有過失之人，低劣之人、殊勝之人，有痛苦之人、有快樂之人等品類的差別。
而且，各位菩薩如同先前所說，如同先前所承諾的，始終不會減少施捨給前來乞求的人。只有施捨給他們的東西或者相等或者增加。
而且，各位菩薩始終不會先前承諾美好的財物，後來施捨低劣的財物。只有先前承諾低劣的財物，如果有殊勝美好的財物，後來就施捨殊勝美好的財物。
而且，各位菩薩不以其他的想法，不以憤怒擾亂的心情而施行恩惠施捨。而且
【English Translation】 English version: To perform the royal consecration (abhiseka). To freely govern a region. Towards all the common people within one's own kingdom, never to oppress or plunder, taking others' wives and children to give away. Only to hold villages, settlements, river lands, either entirely or partially, to use for almsgiving. And to tell them: 'Just as I bestow grace and teachings, so should you do likewise.'
Moreover, Bodhisattvas, regarding their own wives and children, slaves and servants, relatives and kin, if they do not first explain with proper words to make them happy, will never forcibly compel them, causing them sorrow and distress, and then give them to those who come seeking.
Even if they have previously explained with proper words, making them happy and giving rise to joyful intention, they will not give to enemies and evil friends, Yakshas (Yaksha, a type of spirit), Rakshasas (Rakshasa, a type of demon), or violent and wicked individuals. They will not give away men and women of gentle appearance and good family to those who come seeking, to be made slaves.
Moreover, Bodhisattvas, if there are superior individuals who oppress and harm sentient beings, who delight in performing various violent and evil deeds, who come seeking the throne, will never give it to them. If that violent Pudgala (Pudgala, person) previously occupies the throne, the Bodhisattva, if powerful, should still depose him, let alone give it to him.
Moreover, Bodhisattvas will never seize the property of their parents, wives and children, slaves and servants, relatives and kin, to use for almsgiving. Nor will they oppress or distress their parents, wives and children, slaves and servants, relatives and kin, giving the things they give away to those who come seeking.
Moreover, Bodhisattvas accumulate wealth through proper means, without sudden violence, and then practice generosity and giving. They do not use illegal means, do not use sudden violence, nor do they oppress or harm others to practice generosity and giving.
Moreover, Bodhisattvas, if they have left home in the holy teachings of all Buddhas, will never violate all the precepts (Siksa), and then practice generosity and giving.
Moreover, Bodhisattvas, when practicing giving, universally towards all sentient beings, give rise to a mind of equality, abiding in the thought of a field of merit, and then practice generosity and giving. They never discriminate between enemies, relatives, neutral individuals, virtuous individuals, those with faults, inferior individuals, superior individuals, those with suffering, those with happiness, and other such categories.
Moreover, Bodhisattvas, as previously said, as previously promised, will never reduce what they give to those who come seeking. They only give them things that are either equal or increased.
Moreover, Bodhisattvas will never promise excellent and wonderful things beforehand, and then give inferior things later. They only promise inferior things beforehand, and if there are excellent and wonderful things, they will give excellent and wonderful things later.
Moreover, Bodhisattvas do not practice generosity and giving with ulterior motives or with a mind of anger and disturbance. Moreover,
諸菩薩終不施已而自稱讚數數告。言我于汝所曾行如是如是惠施。攝受長養濟拔于汝。又諸菩薩于卑賤者行佈施時。尚無不敬撩擲而與。況于有德。又諸菩薩若來求者。安住種種毀犯邪行掉舉躁擾不自防護。專行罵詈瞋忿呵責。終不于彼暫起邪行帶厭倦心而行惠施。唯即于彼了知為諸煩惱所媚令改本性。深更安住憐愍之心而行惠施。又諸菩薩不由惡見妄有執取而行惠施。謂如廣大暴惡祠祀。不計殺生布施為法。亦不妄取吉祥瑞應相應相狀而行佈施。又諸菩薩終不妄計唯一切種極善清凈而行惠施。即是世間及出世間離欲清凈。唯審了知所行佈施但是離欲清凈資糧。又諸菩薩不觀其果而行佈施。一切佈施皆為迴向速證無上正等菩提。又諸菩薩如實了知一切品類所行佈施一切品類施果異熟。深生信解。不由他緣非他所引而行佈施。謂施飲食能感大力。施諸衣服能感妙色。施諸車乘能感快樂。施諸燈明能感凈眼。如是等類廣說應知。又諸菩薩不為怖畏自身貧窮而行佈施。唯由悲愍眾生意樂而行佈施。又諸菩薩于來求者。終不施與不合儀物。謂施出家者。余殘飲食。或諸便穢洟唾變吐膿血。不凈所雜所染。又不告白不令覺知。如棄捨法施糜飯等。謂不食蔥者。施以蔥雜蔥染飲食。不食肉者。施以肉雜肉染飲食。不飲酒者。施以酒
【現代漢語翻譯】 現代漢語譯本 諸位菩薩永遠不會在佈施之後，還自我稱讚，反覆告知對方：『我曾經對你做過如此這般的惠施，攝受、長養、救濟、拔苦於你。』 而且，諸位菩薩即使對卑賤的人行佈施時，尚且沒有不恭敬地撩起（衣角）給予的，更何況是對有德之人。 再者，諸位菩薩如果遇到前來乞求的人，即使他們安住于種種毀犯戒律的邪行，心懷掉舉、躁動不安，不能自我防護，專門行罵詈、瞋忿、呵責之事，菩薩也絕不會因此對他們生起厭倦之心而停止佈施。只是因爲了知他們是被各種煩惱所迷惑，以至於改變了本性，從而更加安住于憐憫之心而行佈施。 此外，諸位菩薩不會因為錯誤的見解或虛妄的執取而行佈施。比如，不會像那些廣大的、暴惡的祭祀一樣，不顧殺生而將佈施視為正法。也不會虛妄地追求吉祥的徵兆或相應的相狀而行佈施。 還有，諸位菩薩永遠不會錯誤地認為只有某種極善清凈的行為才是佈施，即是世間和出世間離欲清凈。只是審慎地了知所行的佈施，只不過是離欲清凈的資糧。 而且，諸位菩薩不看重佈施的果報而行佈施。一切佈施都是爲了迴向，以期迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）。 再者，諸位菩薩如實地了知一切品類所行的佈施，以及一切品類佈施果報的成熟。深信並理解這些因果關係，不會因為其他原因或被他人引導而行佈施。比如，佈施飲食能感得大力，佈施衣服能感得妙色，佈施車乘能感得快樂，佈施燈明能感得清凈的眼睛。像這樣的例子，應該廣泛地瞭解。 還有，諸位菩薩不會因為害怕自己變得貧窮而行佈施，只是因為悲憫眾生的意樂而行佈施。 此外，諸位菩薩對於前來乞求的人，永遠不會施與不合儀軌的物品。比如，不會將剩餘的飯食，或者諸如糞便、鼻涕、唾液、嘔吐物、膿血等不凈之物，以及被這些不凈之物所沾染的東西，施與出家人。也不會不告知對方，不讓對方知曉，就像丟棄佛法一樣施捨糜飯等食物。比如，不吃蔥的人，卻施與摻雜或沾染了蔥的飲食；不吃肉的人，卻施與摻雜或沾染了肉的飲食；不喝酒的人，卻施與酒。
【English Translation】 English version Bodhisattvas never praise themselves after giving, repeatedly proclaiming, 'I have bestowed such and such favors upon you, embracing, nurturing, aiding, and rescuing you.' Moreover, when Bodhisattvas give to the lowly, they do so with utmost respect, even lifting their robes to give, let alone to those of virtue. Furthermore, if Bodhisattvas encounter those who come seeking, even if they dwell in various transgressions, engaging in unwholesome conduct, with minds agitated and restless, lacking self-restraint, and given to cursing, anger, and rebuke, they will never allow even a moment of aversion to arise in their minds, ceasing to give. Knowing that these beings are deluded by afflictions, causing them to alter their true nature, they will instead abide in compassion and give. Moreover, Bodhisattvas do not give based on wrong views or false attachments. For example, they do not regard giving as righteous in vast and violent sacrifices that involve killing. Nor do they give based on the pursuit of auspicious omens or corresponding signs. Furthermore, Bodhisattvas never mistakenly believe that only one kind of supremely virtuous and pure act constitutes giving, whether it be worldly or otherworldly detachment and purity. They discern that the giving they perform is merely a resource for detachment and purity. Moreover, Bodhisattvas give without regard for the fruits of their giving. All giving is dedicated to swiftly attaining Anuttara-samyak-sambodhi (無上正等菩提, unsurpassed perfect enlightenment). Furthermore, Bodhisattvas truly understand the various kinds of giving and the maturation of their respective fruits. They deeply believe and understand these causal relationships, giving not because of external reasons or being led by others. For example, giving food brings great strength, giving clothes brings beautiful complexion, giving vehicles brings happiness, and giving lamps brings clear vision. Such examples should be widely understood. Moreover, Bodhisattvas do not give out of fear of their own poverty, but solely out of compassion for the intentions of sentient beings. Furthermore, Bodhisattvas never give inappropriate items to those who come seeking. For example, they do not give leftover food, or impure things such as feces, mucus, saliva, vomit, pus, or blood, or things contaminated by them, to renunciants. Nor do they give without informing or making the recipient aware, as if discarding the Dharma, such as giving gruel. For example, they do not give food mixed or tainted with onions to those who do not eat onions; they do not give food mixed or tainted with meat to those who do not eat meat; they do not give alcohol to those who do not drink alcohol.
雜酒染飲食。或復處置不合儀式所有事業而行佈施。如是等類不合儀施。菩薩不為。又諸菩薩不令求者數數來求往還親附隨順系屬稽留疲倦然後方施。唯暫來求即便施與。又諸菩薩不依世間名聲讚頌而行佈施。不依於他反報恩德而行佈施。不依帝釋魔王輪王自在等果而行佈施。亦復不為誑誘他故而行惠施。謂欲令他國王大臣。城邑聚落。諸婆羅門多饒財寶長者居士。大富商主施者施主知我行施。定當恭敬尊重讚歎供養於我故行惠施。又不狹劣而行惠施。謂財雖少尚廣心施。何況財多。又不誑他而行惠施。謂先於彼少行惠施。令起愛著令親附己。然後傾滅。又復不為乖離於他而行惠施。謂我以施乖離村邑。村邑一分乖離國土。國土一分令背其主而來屬我。又諸菩薩翹勤無惰。起策具足勇銳自嚴。先自行施后勸他施。非自懈怠策他勤施。又無量眾同集來乞。如實了知持戒犯戒。隨其長幼以次而坐。從上至下週旋往返。窮諸施物分佈與之。又諸菩薩現有無量廣多財物。終不行於有量之施。又諸菩薩不損惱他而行惠施。謂不訶罵捶打恐怖毀辱。縛害拘禁。斫刺驅擯於此而施於彼。又諸菩薩施前意悅施時心凈施后無悔。又諸菩薩不以諂詭而行惠施。謂終不以非實末尼真珠。琉璃珂貝。璧玉珊瑚等寶。而施希望真實寶者。又諸菩薩
所有財物若少若多無不運心。先施一切後來求者如取自財。菩薩與時如還彼物。又諸菩薩應時而施不以非時。自他凈施非不清凈。合儀而施不以非儀。無亂心施不以散亂。又諸菩薩見來求者終不嗤笑亦不輕弄。亦不令其而生𧹞愧。亦不顰蹙。舒顏平視前笑先言。終不稽留疾疾而施。又諸菩薩他雖不求自恣求者。必有所求稱須而與。常開求者歡情自取。
又諸菩薩不以惡慧而行佈施。常以巧慧而行佈施。云何菩薩巧慧佈施。謂諸菩薩現有種種可施財物。求者未至先發是心。設二求者俱來我所。一是安樂。非貧非賤有依有怙。二是危苦。是貧是賤無依無怙。我于爾時應自揆量所有財物。若堪於二充足滿愿。即應俱施滿愿充足。如其財物不堪於二充足滿愿。即應方便發遣安樂非貧非賤有依有怙。盡己所有施彼危苦是貧是賤無依無怙。發是心已如所思惟。即便成辦如是事業。于安樂等諸來求者。既無力能足滿其愿。先當方便發意思惟辭謝發遣。我此施物于危苦等先舍先許。故今與之非我于汝無樂施心。但更無力。唯愿賢首。勿於我所嫌恨棄背。又諸菩薩現有種種可施財物。知有慳家最極慳家吝執財寶慳固兢戰。于其家中曾未惠施一切沙門婆羅門等。菩薩即便往詣其舍。慰問安不恭順方便。告言汝來。我不令汝庫藏減盡。
【現代漢語翻譯】 現代漢語譯本：菩薩對於所有財物，無論多少，都用心佈施。先佈施給一切眾生，後來有人來求，就像取用自己的財物一樣。菩薩給予的時候，就像歸還別人的東西。而且，菩薩應時而施，不選擇不適當的時間。自己和他人都能清凈地佈施，而不是不清凈的佈施。合乎禮儀地佈施，而不是不合禮儀的佈施。沒有散亂心地佈施，而不是以散亂心佈施。還有，菩薩見到前來乞求的人，絕對不會嘲笑，也不會輕視戲弄，也不會讓他們感到羞愧，也不會皺眉頭。而是面容舒展，平靜地看著對方，先微笑，先說話。絕對不會拖延，迅速地給予。 還有，菩薩即使他人沒有主動請求，只是暗示有需求，也一定會滿足他們的需求，按照他們需要的給予。常常讓求助者感到歡喜，自己也從中獲得快樂。 還有，菩薩不會用錯誤的智慧來進行佈施，而是常常用巧妙的智慧來進行佈施。什麼是菩薩巧妙的佈施呢？就是說，菩薩現在有各種可以佈施的財物，在求助者還沒有到來之前，先發這樣的心：假設有兩個求助者一起來到我這裡，一個是安樂的，不貧窮不低賤，有依靠有保護；另一個是危難困苦的，貧窮低賤，無依無靠。我在那個時候，應該自己衡量我所有的財物，如果能夠讓兩個人都充足滿意，就應該都給予，讓他們都充足滿意。如果我的財物不能讓兩個人都充足滿意，就應該想辦法婉言謝絕那個安樂的，不貧窮不低賤，有依靠有保護的人，把我所有的財物都給予那個危難困苦的，貧窮低賤，無依無靠的人。發了這個心之後，就按照所想的，立即去完成這樣的事情。對於安樂等等前來求助的人，既然沒有能力滿足他們的願望，就應該先想辦法，誠懇地說明情況，婉言謝絕。告訴他們，我這些施捨的財物，已經先答應給予那些危難困苦的人了，所以現在給他們，不是我不想給你們，只是我沒有足夠的能力。希望你們不要因此對我產生嫌棄和怨恨。還有，菩薩現在有各種可以佈施的財物，知道有吝嗇的家庭，非常吝嗇的家庭，他們吝惜執著財寶，非常看重，從來沒有施捨給任何沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，古印度僧侶）等等。菩薩就會前往他們家，慰問他們的平安，恭敬順從，用方便的言語告訴他們：你們來吧，我不會讓你們的倉庫減少的。
【English Translation】 English version: Bodhisattvas, regarding all possessions, whether few or many, give with mindful intention. They first give to all beings, and when someone comes seeking later, it is as if taking from their own wealth. When a Bodhisattva gives, it is like returning something to its owner. Moreover, Bodhisattvas give at the appropriate time, not at an inappropriate time. They give with purity, both for themselves and others, not with impurity. They give in accordance with propriety, not without propriety. They give without a distracted mind, not with a scattered mind. Furthermore, when Bodhisattvas see someone coming to ask for something, they never ridicule or belittle them, nor do they cause them to feel ashamed, nor do they frown. Instead, they show a pleasant countenance, look at them calmly, smile first, and speak first. They never delay, but give quickly. Moreover, even if others do not explicitly ask but merely hint at a need, Bodhisattvas will surely fulfill their requests, giving according to what they require. They always bring joy to those who seek help and find happiness themselves. Furthermore, Bodhisattvas do not give with wrong wisdom, but always give with skillful wisdom. What is skillful giving for a Bodhisattva? It means that when Bodhisattvas have various possessions that can be given away, before the seekers even arrive, they first generate this thought: 'Suppose two seekers come to me, one who is comfortable, not poor or lowly, with support and protection; and another who is in danger and suffering, poor and lowly, without support or protection. At that time, I should assess my possessions. If they are sufficient to fulfill the wishes of both, then I should give to both, fulfilling their wishes completely. If my possessions are not sufficient to fulfill the wishes of both, then I should skillfully decline the one who is comfortable, not poor or lowly, with support and protection, and give all that I have to the one who is in danger and suffering, poor and lowly, without support or protection.' Having generated this thought, they immediately carry out this action as they have contemplated. To those who come seeking help, such as the comfortable one, since they do not have the ability to fully satisfy their wishes, they should first skillfully explain the situation and politely decline. They should tell them, 'These possessions that I am giving away, I have already promised to those who are in danger and suffering, so I am giving them now. It is not that I do not want to give to you, but I simply do not have enough. I hope you will not resent or abandon me because of this.' Furthermore, Bodhisattvas, having various possessions that can be given away, know that there are miserly families, extremely miserly families, who are attached to their wealth and treasures, guarding them jealously, and have never given to any Śrāmaṇa (ascetics) or Brāhmaṇa (priests), etc. The Bodhisattva will then go to their home, inquire about their well-being, and respectfully and skillfully tell them, 'Come, I will not cause your storehouses to diminish.'
而於現前作大饒益。我家現有廣多財寶廣多施物。為滿我施波羅蜜多。若有求者來到汝所勿令空返。可至我家取諸財寶隨意施與。或有求者來至我所。我行施時汝於此施當生隨喜。彼聞是已便生欣悅。於我庫藏既無所減。復得稱彼善男子心。故應隨順成辦所作。菩薩如是令彼漸種當來調伏慳吝種子。由慧為先善巧方便。令漸修習自舍少財。依下無貪進得中品。依中無貪進得上品。又諸菩薩若親教師及軌範師。共住弟子同梵行者。性是慳貪是慳貪類。或性雖非慳貪種類。而闕資財所欲匱乏。菩薩欲寄佛法僧田樹修佈施福業事時。舍所施物與彼令作已自不為。菩薩如是巧慧方便。自所生福彌更弘多。復令一類同梵行者調伏所有慳貪煩惱。亦令一類樂善法者所愿滿足。攝受有情成熟有情。又諸菩薩現有眾多可施財物。見諸來者有希求相。知其心已隨彼所樂悉皆施與。復有商人為性矯詐欲行欺誑。菩薩知已尚掩其過不令他知。況觸于彼。稱滿其愿令無羞愧。踴躍無畏歡喜而去。復有矯詐欺誑。菩薩初不覺知后時乃覺。雖復覺知不以此事舉發彼人。亦不訶責。為作憶念但生悲愍。彼於我所誤行如是不與取事。我今隨喜令彼無罪。如是等類。當知名為菩薩現有可施財物巧慧而施。又諸菩薩若現無有可施財物。先所串習彼彼世間工巧
【現代漢語翻譯】 現代漢語譯本 並且在當下給予巨大的利益。我家現在有大量的財寶和施捨之物，爲了圓滿我的佈施波羅蜜多（到達佈施的彼岸），如果有求助者來到你這裡，不要讓他們空手而歸。可以到我家拿取財寶，隨意施捨給他們。或者有求助者來找我，我行佈施時，你應當對此佈施生起隨喜之心。他聽了這些話后，便心生歡喜。這樣既沒有減少我的庫藏，又能滿足那位善男子的心願，所以應當順應並幫助他完成所做之事。菩薩就這樣逐漸種下將來調伏慳吝的種子，以智慧為先導，用巧妙的方法，讓他逐漸學習捨棄少量的財物，依靠下品的無貪，進而達到中品，依靠中品的無貪，進而達到上品。此外，如果菩薩的親教師、軌範師（行爲規範的老師）、共住的弟子、同梵行者（一起修行的同伴），天性是慳貪或者屬於慳貪之類，或者天性雖然不是慳貪之類，但是缺乏資財，所需要的物資匱乏，菩薩想要在佛法僧（佛教三寶）田中種植修習佈施的福業時，將要佈施的物品捨棄給他們，讓他們去做，自己卻不親自去做。菩薩像這樣運用巧妙的智慧和方便，自己所生的福報更加弘大增多，又讓一類同梵行者調伏所有的慳貪煩惱，也讓一類樂於行善法的人願望得到滿足，從而攝受有情，成熟有情。 此外，菩薩現在有許多可以佈施的財物，看到前來求助的人有希求的樣子，瞭解他們的心意后，就隨他們所喜好的全部施捨給他們。又有商人天性狡詐，想要進行欺騙，菩薩知道后，尚且掩蓋他們的過失，不讓其他人知道，更何況去觸犯他們。滿足他們的願望，讓他們沒有羞愧，踴躍無畏，歡喜地離開。又有進行矯詐欺騙的人，菩薩起初沒有察覺，後來才察覺，即使察覺了，也不因此事揭發那個人，也不呵斥責備，只是為他憶念，生起悲憫之心：『他對我做了這樣的不予而取之事，我現在隨喜他，讓他沒有罪過。』像這些等等，應當知道這叫做菩薩現在有可以佈施的財物，用巧妙的智慧去佈施。此外，如果菩薩現在沒有可以佈施的財物，就運用先前所串習的那些世間的工巧技藝。
【English Translation】 English version And thereby bring great benefit in the present. My family now possesses vast amounts of wealth and many objects for giving. To fulfill my Dāna-pāramitā (perfection of giving), if any seekers come to you, do not let them return empty-handed. You may go to my house and take whatever wealth you wish to give away. Or if any seekers come to me, when I am giving, you should rejoice in this giving. Upon hearing this, he would be delighted. This would neither diminish my treasury nor fail to satisfy the heart of that good man. Therefore, you should comply and accomplish what is to be done. In this way, the Bodhisattva gradually plants the seeds for subduing stinginess in the future, using wisdom as a guide and skillful means. He gradually trains himself to give away small amounts of wealth. Relying on the lower level of non-greed, he progresses to the middle level; relying on the middle level of non-greed, he progresses to the upper level. Furthermore, if the Bodhisattvas' preceptor, disciplinarian (teacher of conduct), co-dwelling disciples, or fellow practitioners are by nature stingy or belong to the category of stinginess, or if they are not by nature stingy but lack resources and are deficient in what they desire, when the Bodhisattva wishes to plant the seeds of meritorious deeds of giving in the fields of the Buddha, Dharma, and Sangha (the Triple Gem), he gives the objects to be given to them, letting them do it, but does not do it himself. In this way, the Bodhisattva, with skillful wisdom and means, makes his own generated merit even greater and more abundant. He also enables a class of fellow practitioners to subdue all their afflictions of stinginess, and also enables a class of those who delight in good Dharma to have their wishes fulfilled, thereby gathering sentient beings and maturing sentient beings. Furthermore, if the Bodhisattva currently possesses many objects that can be given away, and sees those who come seeking with an appearance of wanting, understanding their minds, he gives them everything they desire. Moreover, if there are merchants who are by nature deceitful and wish to deceive, the Bodhisattva, knowing this, still conceals their faults, not letting others know, let alone offending them. He fulfills their wishes, causing them to leave without shame, joyfully, fearlessly, and happily. Furthermore, if there are those who engage in deceit and fraud, the Bodhisattva does not initially perceive it, but only perceives it later. Even if he perceives it, he does not expose that person because of this matter, nor does he rebuke or scold them, but only reminds them and generates compassion: 'He has mistakenly done such a thing of taking what was not given to me. I now rejoice in him, so that he may be without fault.' Such things as these should be known as the Bodhisattva's skillful wisdom in giving when he has objects that can be given away. Furthermore, if the Bodhisattva currently does not have objects that can be given away, he employs those worldly crafts and skills that he has previously practiced.
業處作意現前。少用功力多集財寶施諸眾生。是諸菩薩或復為他種種美妙善巧言詞。宣說正法。令貧苦者尚樂行施。況富樂者。令慳貪者猶能惠施。況習施者。或有凈信多饒財寶常樂施家。數教乞者往彼求索令其佈施。或彼惠舍修福業時。躬詣其所翹勤無惰。起策具足深心歡喜。隨力隨能身助語助。令施求者得善滿足。以彼施時事力闕鮮。或惡供瞻。或墮朋黨。或不恭敬。或念忘失。由善助故。斯過皆無。如是菩薩現無財寶。巧慧方便而行佈施。此說乃至未證增上清凈意樂。若諸菩薩已證增上清凈意樂。如已獲得超諸惡趣。如是生生必定獲得無盡財寶。又諸菩薩終不口授求過外道。所有正法亦不施彼。所寫經典知性多貪求欲炫賣經卷等者。亦不施與。知欲秘藏亦不施與。不求勝智亦不施與。必求勝智。若自了知于經卷等。其義已辯。即隨所樂如應施與。若自了知于經卷等其義未辯。為辯義故恒自披轉。如是菩薩若見其餘有經卷等。即應方便轉求施與。或更書寫而施與之。若不見余有經卷等。亦無力能更為書寫。即應審諦觀察自心。勿我於法慳垢纏心不能施耶。勿我於法別意所礙不欲施耶。為我於法有勝所須不應施耶。如是審諦觀察心已。若自了知我於此法少有慳纏別意所礙而不施者。即作是心。我今決定應行法施。設
【現代漢語翻譯】 現代漢語譯本：當專注于修行時，即使花費較少的努力，也能積累大量的財富，並將這些財富佈施給眾生。這些菩薩有時還會運用各種美妙而巧妙的言辭，為他人宣講正法，使貧困的人都樂於行佈施，更何況是富裕快樂的人呢？使吝嗇貪婪的人也能行惠施，更何況是已經習慣佈施的人呢？或者，有些具有清凈信仰、擁有大量財富且樂於佈施的家庭，菩薩會多次教導乞討者前去向他們請求佈施，讓他們能夠行佈施。或者，當那些家庭進行佈施、修福業時，菩薩會親自前往，勤奮而不懈怠，以具足的深切歡喜之心，儘自己的能力，以身助或語助的方式，使施與者和乞求者都能得到圓滿的滿足。因為在他們佈施時，可能會因為事務繁忙而有所欠缺，或者供養不周，或者陷入朋黨之爭，或者不夠恭敬，或者因為遺忘而有所疏忽，但由於菩薩的善意幫助，這些過失都不會發生。像這樣的菩薩，即使現在沒有財寶，也能以巧妙的智慧和方便法門來行佈施。這裡所說的是直到菩薩尚未證得增上清凈意樂的情況。如果菩薩已經證得增上清凈意樂，就像已經超越了所有惡趣一樣，那麼生生世世必定能夠獲得無盡的財寶。 此外，菩薩永遠不會口頭傳授外道那些尋求過失的法，也不會將正法施與他們。對於那些抄寫的經典，如果知道有人天性貪婪，爲了炫耀或售賣經卷等目的，也不會施與他們。如果知道有人想要秘藏經典，也不會施與他們。如果有人不尋求殊勝的智慧，也不會施與他們。只有那些尋求殊勝智慧的人，如果菩薩自己明白這些經卷的含義，就可以根據他們的喜好，如理如實地施與他們。如果菩薩自己還不明白這些經卷的含義，爲了明白其中的含義，就會不斷地閱讀和研究。像這樣的菩薩，如果看到其他人有經卷等，就應該想方設法地去請求施與，或者重新抄寫一份來施與他們。如果看不到其他人有經卷等，也沒有能力重新抄寫，就應該仔細地觀察自己的內心，是不是因為自己對佛法有慳吝之心，被慳垢所纏繞而不能施捨呢？是不是因為自己對佛法有其他的想法，有所顧慮而不願意施捨呢？是不是因為自己對佛法有更重要的需求，而不應該施捨呢？像這樣仔細地觀察自己的內心之後，如果自己明白是因為自己對佛法稍微有些慳吝，或者因為其他的想法有所顧慮而不施捨，就應該這樣想：我現在一定要行法施，即使...
【English Translation】 English version: When focusing on practice, even with less effort, one can accumulate great wealth and give it to all beings. These Bodhisattvas sometimes use various beautiful and skillful words to expound the Dharma to others, so that even the poor are happy to practice generosity, let alone the rich and happy? They enable the stingy and greedy to be generous, let alone those who are accustomed to giving? Or, some families with pure faith, great wealth, and a love of giving, the Bodhisattva repeatedly teaches beggars to go to them to ask for alms, so that they can practice generosity. Or, when those families are giving alms and cultivating meritorious deeds, the Bodhisattva personally goes to them, diligently and tirelessly, with a complete and profound joy, doing their best, assisting with body or speech, so that both the giver and the beggar can be fully satisfied. Because when they give alms, they may be deficient due to busy affairs, or the offerings may be inadequate, or they may fall into partisan disputes, or they may be disrespectful, or they may be negligent due to forgetfulness, but due to the Bodhisattva's good intentions, these faults will not occur. Such a Bodhisattva, even if they do not have wealth now, can practice generosity with skillful wisdom and expedient means. This refers to the situation until the Bodhisattva has not yet attained the increased pure intention. If a Bodhisattva has already attained the increased pure intention, just as they have transcended all evil destinies, they will surely be able to obtain endless wealth in life after life. Furthermore, Bodhisattvas will never verbally transmit to outsiders those fault-seeking Dharmas, nor will they give the Dharma to them. For those copied scriptures, if they know that someone is greedy by nature, for the purpose of showing off or selling scriptures, they will not give them to them. If they know that someone wants to hide the scriptures, they will not give them to them. If someone does not seek supreme wisdom, they will not give it to them. Only those who seek supreme wisdom, if the Bodhisattva themselves understand the meaning of these scriptures, can give them to them according to their preferences, as is appropriate and true. If the Bodhisattva themselves do not yet understand the meaning of these scriptures, in order to understand the meaning, they will constantly read and study them. Such a Bodhisattva, if they see that others have scriptures, etc., should try to ask for them to give, or rewrite a copy to give to them. If they do not see that others have scriptures, etc., and do not have the ability to rewrite them, they should carefully observe their own hearts, is it because they have a stingy heart towards the Dharma, entangled by stinginess and unable to give? Is it because they have other ideas about the Dharma, and are reluctant to give? Is it because they have more important needs for the Dharma, and should not give? After carefully observing their own hearts in this way, if they understand that it is because they are slightly stingy towards the Dharma, or because they have other ideas and are reluctant to give, they should think like this: I must now practice Dharma giving, even if...
我由此行法施故。于現法中即成癡啞。不忍煩惱尚應法施。況令闕乏妙智資糧。又觀察已。若自了知我於此法無少慳纏。亦無別意。但為成辦勝所須義不應施者。菩薩爾時應更思忖。我持此法施於彼者。為為損害自煩惱耶。為為圓滿智資糧耶。為為愛念諸眾生耶。既思忖已。便正了知我都不見自有煩惱見。不施彼此經卷等。現法當來我智資糧展轉增勝。非施於彼建此功德。但于當來薄饒法利非豐覺慧。若不施彼便能修集利益安樂一切眾生巧方便智。即為愛念此一眾生及餘一切。若施於彼唯成愛念此一眾生。非餘一切。菩薩如是如實知已不施彼者。無罪無悔。亦不違越菩薩凈戒。云何菩薩方便不施。謂諸菩薩不忍直言遣來求者。謂我不能惠施於汝。要當施設方便善巧曉喻發遣。云何施設方便善巧。謂諸菩薩先於所畜一切資具一切施物。為作凈故以凈意樂舍與十方諸佛菩薩。譬如苾芻於己衣物為作凈故。舍與親教軌範師等。如是菩薩凈施因緣。雖復貯畜種種上妙一切資具一切施物。猶得名為安住聖種。生無量福常於此福多思惟故。於一切時隨逐增長。恒於一切作凈施物。如佛菩薩所寄護持。見來求者即應觀察。若隨所欲作凈施物惠施彼時。稱當正理應作是念。諸佛菩薩無有少物于諸眾生而不施者。如是知已取凈施物。施來
【現代漢語翻譯】 現代漢語譯本：我如果因為施行這種佛法佈施，導致今生變得愚癡瘖啞，即使是不忍心捨棄煩惱，也應該進行佛法佈施，更何況是缺少成就妙智的資糧呢？又經過觀察后，如果自己清楚地知道我對這種佛法沒有絲毫慳吝，也沒有其他想法，只是爲了成就殊勝的必要利益而不應該佈施，菩薩這時應該進一步思考：我把這種佛法佈施給他們，是爲了損害自己的煩惱嗎？是爲了圓滿智慧資糧嗎？是爲了愛護憐憫一切眾生嗎？經過思考後，便正確地了知我根本沒有因為捨不得經卷等而產生煩惱的想法。不佈施這些經卷等，今生來世我的智慧資糧會逐漸增長，而不是佈施給他們來建立這種功德，只是在未來稍微增加一些佛法的利益，而不是豐厚的覺悟智慧。如果不佈施給他們，便能修集利益安樂一切眾生的巧妙方便智慧，就是愛護憐憫這一個眾生以及其他一切眾生。如果佈施給他們，只能成就愛護憐憫這一個眾生，而不是其他一切眾生。菩薩像這樣如實地知道后，不佈施給他們，沒有罪過，沒有後悔，也不違背菩薩的清凈戒律。 什麼是菩薩方便不佈施呢？就是菩薩不忍心直接拒絕前來求法的人，說我不能佈施給你。而是應當設定方便善巧的言辭來曉喻發遣他們。什麼是設定方便善巧呢？就是菩薩先對自己所擁有的一切資具、一切施物，爲了使它們清凈，用清凈的意樂佈施給十方諸佛菩薩。譬如比丘對自己所擁有的衣物，爲了使它們清凈，佈施給親教師、軌範師等。像這樣，菩薩因為清凈佈施的因緣，即使儲存了種種上妙的一切資具、一切施物，仍然可以被稱為安住聖種，產生無量的福報，常常對這種福報多加思惟，所以在一切時隨之增長。恒常把一切作為清凈的施物，如同佛菩薩所寄託護持的。見到前來求法的人，就應當觀察，如果隨順他們的慾望，把清凈的施物惠施給他們時，符合正理，就應當這樣想：諸佛菩薩沒有絲毫東西對眾生而不佈施的。像這樣知道后，就取用清凈的施物，佈施給前來求法的人。
【English Translation】 English version: If I, due to practicing this Dharma (teachings of the Buddha) giving, become foolish and mute in this very life, even if I am unwilling to abandon afflictions, I should still practice Dharma giving, let alone lacking the resources to achieve wondrous wisdom? Furthermore, after observation, if I clearly know that I have no stinginess towards this Dharma, nor any other intention, but only because achieving the necessary superior benefits should not be given, then the Bodhisattva (enlightened being) should further contemplate: Is my giving this Dharma to them for the sake of harming my own afflictions? Is it for the sake of perfecting the resources of wisdom? Is it for the sake of loving and cherishing all sentient beings? After contemplation, one should correctly understand that I have no thought of affliction arising from being unwilling to part with scriptures, etc. Not giving these scriptures, etc., will gradually increase my resources of wisdom in this life and the next, rather than giving them to establish this merit, only slightly increasing the benefit of the Dharma in the future, rather than abundant enlightened wisdom. If I do not give to them, I can cultivate skillful means of wisdom that benefit and bring happiness to all sentient beings, which is to love and cherish this one sentient being and all other sentient beings. If I give to them, I can only achieve loving and cherishing this one sentient being, not all other sentient beings. The Bodhisattva, knowing this truthfully, does not give to them, and there is no fault, no regret, nor does it violate the Bodhisattva's pure precepts. What is the Bodhisattva's expedient of not giving? It is that the Bodhisattva cannot bear to directly refuse those who come seeking the Dharma, saying, 'I cannot give to you.' Instead, one should set up expedient and skillful words to explain and send them away. What is setting up expedient and skillful means? It is that the Bodhisattva first, for all the possessions and all the things to be given that they own, for the sake of purifying them, gives them with pure intention to all the Buddhas and Bodhisattvas in the ten directions. For example, a Bhikshu (monk) gives their own clothing to their preceptor, instructor, etc., for the sake of purifying them. In this way, the Bodhisattva, because of the cause of pure giving, even if they store up all kinds of supreme and wonderful possessions and all things to be given, can still be called abiding in the holy lineage, generating immeasurable blessings, and constantly contemplating these blessings, so they increase at all times. Constantly treat everything as pure things to be given, as entrusted and protected by the Buddhas and Bodhisattvas. When seeing someone coming to seek the Dharma, one should observe, if following their desires, giving the pure things to be given to them at that time, in accordance with the proper principle, one should think: The Buddhas and Bodhisattvas have nothing that they do not give to sentient beings. Knowing this, one should take the pure things to be given and give them to those who come seeking the Dharma.
求者令所愿滿。若觀施時不稱正理。即應念先作凈施法。告言賢首。如是等物是他所有不許施汝。軟言曉喻方便發遣。或持余物。二倍三倍恭敬施與。然後發遣。令彼了知菩薩於此非慳貪故不欲施我。定當於此經卷等法。不自在故不施於我。當知是名菩薩巧慧而行法施。
又諸菩薩於一切施。謂法施財施無畏施。若異門。若體相。若釋名。若因果差別。如實了知而行惠施。當知亦名菩薩巧慧而行佈施。又諸菩薩于諸有怨。以慈意樂而行惠施。于諸有苦。以悲意樂而行惠施。于諸有德。以喜意樂而行惠施。于諸有恩親善同意。以舍意樂而行惠施。當知亦名菩薩巧慧而行佈施。
又諸菩薩于其施障及彼對治如實了知。此中施障略有四種。一先未串習。二施物鮮闕。三耽著上妙悅意財物。四觀見當來具足財果而深欣樂。若諸菩薩現有種種可施財物。雖見求者正現在前。而於惠施心不趣入。菩薩爾時即以正慧。速疾通達是我于施先未串習所作過失。復以妙慧。如是通達我于先世決定於施曾未串習。致令今世現有種種可施財物。雖見求者正現在前。而於惠施心不趣入。若於今世不強思擇而行施者。復于來世定當憎背所應行施。菩薩如是正通達已。用此施障對治為依。力勵思擇而行惠施。能不隨逐先未串習所作過失。
自在而行。又諸菩薩若見求者正現在前。由諸財物有鮮闕故。于其惠施心不趣入。菩薩爾時即以正慧速疾通達。如是匱乏障施因緣。忍受匱乏所作眾苦。力勵思擇起悲愍心而行慧施。作如是念。或由宿業有過失故。或由現在系屬他故。令我具受眾多猛利飢渴等苦。不能饒益一切眾生。設我今者由行惠施因饒益他。于現法中受種種苦乃至殞歿。如是行施猶為最勝。非空發遣諸來求者。況當更有諸菜葉等可以活命。菩薩如是忍受匱乏所作眾苦而行惠施。又諸菩薩若見求者正現在前。由可施物極悅意故最上妙故。於行惠施心不趣入。菩薩爾時即以正慧。速疾通達是我耽著所作過失。我今于苦發起虛妄樂想顛倒。由此能生當來眾苦。於此顛倒遍了知故。為欲斷除力勵思擇。用此財物而行惠施。又諸菩薩若行施已。于當施果廣大財利。見勝功德深生欣樂。不求無上正等菩提。菩薩爾時即以正慧。速疾通達是邪果見所作過失。如實觀察。一切諸行皆不堅牢。一切諸行皆唸唸滅。所受用果速疾滅盡速疾離散。如是觀時即能斷滅能生欣樂邪果之見。諸所行施一切迴向無上菩提。如是菩薩四種施障。當知四種能對治智對治于彼。一者覺悟。二者忍受眾苦。三者遍知顛倒。四者見一切行性不堅牢。是諸菩薩由前三種能對治智。決定堪能正行
【現代漢語翻譯】 現代漢語譯本 自在而行。此外，如果諸位菩薩看到有求助者就在眼前，卻因為財物有所欠缺，而不願意施捨，菩薩這時就應以正確的智慧迅速通達，明白這是因為匱乏而造成的佈施障礙，要忍受匱乏所帶來的各種痛苦，努力思考，生起悲憫之心，施行智慧的佈施。要這樣想：或許是因為過去世的業力有過失，或許是因為現在受到他人的束縛，才讓我承受如此眾多猛烈的飢渴等痛苦，無法利益一切眾生。即使我現在因為施行佈施而利益他人，導致在現世中遭受各種痛苦甚至死亡，這樣的佈施仍然是最殊勝的，不能空手打發前來求助的人。更何況還有一些菜葉等東西可以用來維持生命。菩薩就這樣忍受匱乏所帶來的各種痛苦而施行佈施。 此外，如果諸位菩薩看到有求助者就在眼前，卻因為可以施捨的物品非常令人喜愛，極其美好，而不願意施行佈施，菩薩這時就應以正確的智慧迅速通達，明白這是因為自己貪戀所造成的過失。我現在對痛苦產生了虛假的快樂想法，這是顛倒的。由此會產生未來的各種痛苦。因為對這種顛倒有全面的瞭解，爲了斷除它，要努力思考，用這些財物來施行佈施。 此外，如果諸位菩薩在施行佈施之後，看到佈施所帶來的廣大財利果報，內心深生歡喜，卻不求無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟），菩薩這時就應以正確的智慧迅速通達，明白這是被錯誤的果報觀念所造成的過失。要如實地觀察，一切諸行（Samskara，所有有為法）都是不堅固的，一切諸行都是念念生滅的，所受用的果報會迅速滅盡，迅速離散。這樣觀察時，就能斷滅產生歡喜的錯誤果報觀念，將所施行的一切佈施都回向于無上菩提。像這樣，菩薩的四種佈施障礙，應當知道有四種能夠對治的智慧來對治它們：一是覺悟，二是忍受眾苦，三是遍知顛倒，四是看清一切諸行的本質都是不堅固的。這些菩薩通過前三種能夠對治的智慧，就一定能夠正確地施行佈施。
【English Translation】 English version Acting freely. Furthermore, if Bodhisattvas see a seeker right in front of them, but due to a lack of wealth and possessions, they are not inclined to give, then the Bodhisattva should quickly understand with correct wisdom that this is a hindrance to giving caused by scarcity. They should endure the suffering caused by scarcity, diligently contemplate, generate compassion, and practice wise giving. They should think like this: 'Perhaps due to past karma and faults, or because I am currently bound by others, I am enduring many intense sufferings such as hunger and thirst, and I am unable to benefit all sentient beings. Even if I now benefit others by giving, and suffer various hardships or even die in this life, such giving is still the most excellent. I should not send away those who come seeking empty-handed. Moreover, there are still some vegetable leaves and such that can sustain life.' The Bodhisattva thus endures the suffering caused by scarcity and practices giving. Furthermore, if Bodhisattvas see a seeker right in front of them, but because the object to be given is extremely pleasing and supremely wonderful, they are not inclined to give, then the Bodhisattva should quickly understand with correct wisdom that this is a fault caused by their own attachment. 'I am now generating a false idea of pleasure from suffering, which is a delusion. This will give rise to future suffering.' Because they have a comprehensive understanding of this delusion, they should diligently contemplate in order to eliminate it, and use these possessions to practice giving. Furthermore, if Bodhisattvas, after giving, see the vast benefits and rewards of giving and deeply rejoice, but do not seek Anuttara-samyak-sambodhi (無上正等菩提， unsurpassed perfect enlightenment), then the Bodhisattva should quickly understand with correct wisdom that this is a fault caused by a wrong view of results. They should observe truthfully that all Samskaras (諸行，conditioned phenomena) are impermanent, all Samskaras arise and cease in every moment, and the fruits of enjoyment will quickly perish and quickly dissipate. When they observe in this way, they can cut off the wrong view of results that generates joy, and dedicate all their giving to Anuttara-samyak-sambodhi. Thus, the four hindrances to giving for Bodhisattvas, it should be known that there are four kinds of antidotal wisdom to counteract them: first, awakening; second, enduring suffering; third, comprehensively knowing delusion; and fourth, seeing that the nature of all Samskaras is impermanent. These Bodhisattvas, through the first three antidotal wisdoms, are certainly capable of practicing giving correctly.
惠施。由后一種能對治智。能正攝受施福勝果。當知亦名菩薩巧慧而行佈施。
又諸菩薩內居閑靜。由凈意樂淳厚凈信分別勝解。數數緣念種種上妙無量財寶以勝解力于諸眾生樂行惠施。由此因緣是諸菩薩以少功用生無量福。當知亦名菩薩巧慧而行佈施。
如是妙慧大慧菩薩巧慧行施。總略義者。由有財無財財施所攝故。如是由法施故。由無礙解施故。由勝意樂施故。由施障對治智慧施故。由增上意樂勝解施故當知是名唯諸菩薩不共行施。
如是廣說于內外事菩薩所行一切施差別相已。自斯已后即於一切施差別相中。分出所餘難行施等一切差別。應當了知。
云何菩薩難行施。當知此施略有三種。謂若諸菩薩財物鮮少。自忍貧苦惠施於他。是名菩薩第一難行施。若諸菩薩所可愛物。或性深愛著。或長時串習。或有上品恩或最上妙物極生耽著能自開解惠施於他。是名菩薩第二難行施。若諸菩薩極大艱辛所獲財物惠施於他。是名菩薩第三難行施。
云何菩薩一切門施。當知此施略有四相。謂諸菩薩或自財物。或勸化他所得財物。或施親屬父母妻子。奴婢作使善友。大臣親戚眷屬。或復施與他來求者。如是四相。是名菩薩一切門施。
云何菩薩善士所行名善士施。當知此施略有五相。
【現代漢語翻譯】 現代漢語譯本：惠施（Huishi）。通過後一種智慧，能夠對治煩惱，能夠正確地攝取佈施的殊勝果報。應當知道，這也叫做菩薩以巧妙的智慧而行佈施。 又，諸位菩薩安住于內心的閑靜，通過清凈的意樂、淳厚的凈信以及分別的殊勝理解，反覆地緣念種種上妙的無量財寶，以殊勝的理解力樂於對眾生施行佈施。由於這樣的因緣，這些菩薩以少的功用就能產生無量的福德。應當知道，這也叫做菩薩以巧妙的智慧而行佈施。 像這樣，妙慧（Miaohui）、大慧（Dahui）菩薩以巧妙的智慧行佈施，總括來說，是因為有財物和沒有財物都包含在財施之中。像這樣，也因為有法施的緣故，因為有無礙解施的緣故，因為有殊勝意樂施的緣故，因為有以對治佈施障礙的智慧所作的佈施的緣故，因為有增上意樂的殊勝理解所作的佈施的緣故，應當知道，這叫做唯有菩薩才有的不共的佈施。 像這樣廣泛地講述了菩薩所行的內外一切佈施的差別相之後，從這之後，就在一切佈施的差別相中，分出其餘的難行施等一切差別，應當瞭解。 什麼是菩薩的難行施呢？應當知道，這種佈施略有三種。即如果各位菩薩財物很少，自己忍受貧困而惠施給他人，這叫做菩薩的第一種難行施。如果各位菩薩對於自己所喜愛的物品，或者天性就深愛執著，或者長時間串習，或者有上品的恩情，或者是最上妙的物品，極度地產生貪戀執著，但能夠自己開解而惠施給他人，這叫做菩薩的第二種難行施。如果各位菩薩以極大的艱辛所獲得的財物惠施給他人，這叫做菩薩的第三種難行施。 什麼是菩薩的一切門施呢？應當知道，這種佈施略有四種相。即各位菩薩或者用自己的財物，或者勸化他人所得的財物，或者佈施給親屬、父母、妻子、奴婢、僕人、善友、大臣、親戚眷屬，或者又佈施給前來求助的人。像這樣四種相，叫做菩薩的一切門施。 什麼是菩薩善士所行的，名為善士施的佈施呢？應當知道，這種佈施略有五種相。
【English Translation】 English version: Huishi (Name of a person). Through the latter wisdom, one can counteract afflictions and correctly receive the excellent results of giving. It should be known that this is also called a Bodhisattva practicing giving with skillful wisdom. Furthermore, Bodhisattvas dwell in inner tranquility, and through pure intention, profound pure faith, and discriminating superior understanding, they repeatedly contemplate various supreme and wonderful immeasurable treasures. With the power of superior understanding, they joyfully practice giving to sentient beings. Due to this cause, these Bodhisattvas generate immeasurable merit with little effort. It should be known that this is also called a Bodhisattva practicing giving with skillful wisdom. Like this, Miaohui (Wonderful Wisdom) and Dahui (Great Wisdom) Bodhisattvas practice giving with skillful wisdom. In summary, it is because both having and not having wealth are included in material giving. Likewise, it is also because of Dharma giving, because of unobstructed explanation giving, because of superior intention giving, because of giving with the wisdom to counteract obstacles to giving, and because of giving with the superior understanding of heightened intention. It should be known that this is called the unique giving of Bodhisattvas. Having extensively explained the differences in all the internal and external givings practiced by Bodhisattvas, from this point onwards, within the differences of all givings, the remaining difficult givings and all their differences should be understood. What is the difficult giving of a Bodhisattva? It should be known that this giving has roughly three aspects. Namely, if Bodhisattvas have very little wealth and endure poverty themselves while giving to others, this is called the first difficult giving of a Bodhisattva. If Bodhisattvas have beloved objects, either deeply attached to by nature, or habitually accustomed to for a long time, or having superior kindness, or being the most supreme and wonderful objects to which they are extremely attached, but they can liberate themselves and give to others, this is called the second difficult giving of a Bodhisattva. If Bodhisattvas give away wealth obtained with great difficulty, this is called the third difficult giving of a Bodhisattva. What is the all-encompassing giving of a Bodhisattva? It should be known that this giving has roughly four aspects. Namely, Bodhisattvas either use their own wealth, or wealth obtained by persuading others, or give to relatives, parents, wives, servants, slaves, good friends, ministers, relatives, and family members, or give to those who come seeking help. These four aspects are called the all-encompassing giving of a Bodhisattva. What is the giving practiced by virtuous people, called the giving of virtuous people? It should be known that this giving has roughly five aspects.
謂諸菩薩凈信而施。恭敬而施。自手而施。應時而施。不損惱他而行惠施。如是五相。是名菩薩善士所行名善士施。
云何菩薩一切種施。當知此施有十三相。一無依施。二廣大施。三歡喜施四數數施。五田器施。六非田器施。七一切物施。八一切處施。九一切時施。十無罪施。十一有情物施。十二方土物施。十三財穀物施如是十三種相。當知是名菩薩一切種施。
云何菩薩遂求施。當知此施有八種相。謂諸菩薩匱乏飲食而求乞者。施以飲食。匱乏車乘而求乞者。施以車乘匱乏衣服而求乞者。施以衣服匱乏嚴具而求乞者。施以嚴具。匱乏種種資生什物而求乞者。施以種種資生什物匱乏種種塗飾香鬘而求乞者。施以種種塗飾香鬘。匱乏舍宅而求乞者。施以舍宅。匱乏光明而求乞者。施以光明。如是八相是名菩薩遂求施。
云何菩薩此世他世樂施。當知此施略有九相。謂財施無畏施法施。總說名為能令眾生此世他世樂施。財施者。謂以上妙清凈如法財物而行惠施。調伏慳吝垢而行惠施。調伏積藏垢而行惠施。調伏慳吝垢者。謂舍財物執著。調伏積藏垢者。謂舍受用執著。無畏施者。謂濟拔師子虎狼鬼魅等畏。拔濟王賊等畏。拔濟水火等畏。法施者。謂無倒說法稱理說法勸修學處。如是一切總說九相。是
【現代漢語翻譯】 現代漢語譯本： 什麼是菩薩以清凈的信心而行佈施？恭敬地行佈施？親手行佈施？應時行佈施？不損害他人而行惠施？像這樣的五種相，就叫做菩薩善人所行的，名為善士施。
什麼是菩薩的一切種施？應當知道這種佈施有十三種相：一是無依施，二是廣大施，三是歡喜施，四是數數施，五是田器施，六是非田器施，七是一切物施，八是一切處施，九是一切時施，十是無罪施，十一是有情物施，十二是方土物施，十三是財穀物施。像這樣的十三種相，應當知道就叫做菩薩的一切種施。
什麼是菩薩隨其所求而施？應當知道這種佈施有八種相：就是菩薩對於匱乏飲食而求乞的人，佈施飲食；對於匱乏車乘而求乞的人，佈施車乘；對於匱乏衣服而求乞的人，佈施衣服；對於匱乏裝飾品而求乞的人，佈施裝飾品；對於匱乏種種生活用品而求乞的人，佈施種種生活用品；對於匱乏種種塗飾香鬘而求乞的人，佈施種種塗飾香鬘；對於匱乏房舍而求乞的人，佈施房舍；對於匱乏光明而求乞的人，佈施光明。像這樣的八種相，就叫做菩薩隨其所求而施。
什麼是菩薩能令此世他世安樂的佈施？應當知道這種佈施略有九種相：就是財施、無畏施、法施。總的來說，這三種佈施能夠令眾生在此世他世獲得安樂。財施，就是指用上妙清凈如法的財物而行惠施，調伏慳吝的垢染而行惠施，調伏積藏的垢染而行惠施。調伏慳吝的垢染，就是指捨棄對財物的執著。調伏積藏的垢染，就是指捨棄對受用的執著。無畏施，就是指救濟師子（lion）、虎狼（tiger and wolf）、鬼魅（ghost）等所帶來的恐懼，拔濟王（king）賊（thief）等所帶來的恐懼，拔濟水（water）火（fire）等所帶來的恐懼。法施，就是指沒有顛倒地說法，符合道理地說法，勸人修學戒律。像這樣的一切總共九種相，就是……
【English Translation】 English version: What are the alms given by Bodhisattvas with pure faith? Giving with respect? Giving with one's own hands? Giving at the appropriate time? Giving without harming others? These five aspects are called the 'alms of a virtuous person' practiced by Bodhisattva virtuous beings.
What are the 'all kinds of alms' of a Bodhisattva? Know that these alms have thirteen aspects: first, alms without reliance; second, vast alms; third, joyful alms; fourth, frequent alms; fifth, alms given to fields and vessels; sixth, alms not given to fields and vessels; seventh, alms of all things; eighth, alms given in all places; ninth, alms given at all times; tenth, alms without fault; eleventh, alms of sentient beings' possessions; twelfth, alms of land and soil possessions; thirteenth, alms of wealth and grain possessions. These thirteen aspects are known as the 'all kinds of alms' of a Bodhisattva.
What are the 'alms given according to request' of a Bodhisattva? Know that these alms have eight aspects: when Bodhisattvas encounter those begging for food due to lack of it, they give food; when they encounter those begging for vehicles due to lack of them, they give vehicles; when they encounter those begging for clothing due to lack of it, they give clothing; when they encounter those begging for ornaments due to lack of them, they give ornaments; when they encounter those begging for various necessities of life due to lack of them, they give various necessities of life; when they encounter those begging for various perfumes and garlands, they give various perfumes and garlands; when they encounter those begging for dwellings, they give dwellings; when they encounter those begging for light, they give light. These eight aspects are called the 'alms given according to request' of a Bodhisattva.
What are the 'alms that bring happiness in this life and the next' of a Bodhisattva? Know that these alms have roughly nine aspects: namely, alms of wealth, alms of fearlessness, and alms of Dharma. Generally speaking, these three types of alms can bring happiness to sentient beings in this life and the next. Alms of wealth refer to giving with excellent, pure, and Dharma-abiding wealth, giving while subduing the defilement of stinginess, and giving while subduing the defilement of hoarding. Subduing the defilement of stinginess means relinquishing attachment to wealth. Subduing the defilement of hoarding means relinquishing attachment to enjoyment. Alms of fearlessness refer to rescuing from the fear of lions (Simha), tigers and wolves (Vyāghra and Vṛka), ghosts (Preta), and so on; rescuing from the fear of kings (Rajan) and thieves (Stena), and so on; rescuing from the fear of water (Ap) and fire (Agni), and so on. Alms of Dharma refer to teaching the Dharma without distortion, teaching the Dharma in accordance with reason, and encouraging the practice of precepts. All these nine aspects are...
名菩薩能令眾生此世他世樂施。此中財施無畏施及此差別。能令眾生此世安樂。法施及此差別。能令眾生後世安樂。
云何菩薩清凈施。當知此施有十種相。一不留滯施。二不執取施。三不積聚施。四不高舉施。五無所依施。六不退弱施。七不下劣施。八不向背施。九不望報恩施。十不希異熟施。云何不留滯施。謂諸菩薩見來求者正現在前。速疾惠施不作留滯。非來求者疾望得財。如諸菩薩速希惠施。云何不執取施。謂諸菩薩不以妄見執取于施。或執此施空無有果。或執殺害而行惠施以為正法。或執唯施極凈圓滿是世出世究竟清凈。云何不積聚施。謂諸菩薩不于長時漸漸積集聚多財物然後頓施。何以故。非諸菩薩現有施物。見來求者正現在前。堪能不施。不見不施是稱正理。云何積財而不速施。又諸菩薩不見積財。後方頓施。是能生長多福之門。又正觀見若別若總求者。相似漸施頓施財物平等。何緣而執福有差別。又諸菩薩見積聚施其施有罪。見隨得施其施無罪。何以故。若積聚已然後頓施。是則先時有來求者。其數或百而不施與。令生嫌恨不忍不信。後有一類或不希求。畜積珍財強而頓施。是故菩薩不積聚施。云何不高舉施。謂諸菩薩于來求者。謙下心施。亦不與他競勝而施。亦不施已而生憍慢。謂我能施我
【現代漢語翻譯】 現代漢語譯本：什麼樣的菩薩能使眾生在今生來世都樂於佈施？這裡面財施和無畏施以及它們的區別，能使眾生今生安樂；法施以及它的區別，能使眾生後世安樂。
什麼樣的菩薩是清凈的佈施？應當知道這種佈施有十種相：一是不留滯施，二是不執取施，三是不積聚施，四是不高舉施，五是無所依施，六是不退弱施，七是不下劣施，八是不向背施，九是不望報恩施，十是不希異熟施。什麼是不留滯施？是指菩薩見到前來乞求的人正在面前，迅速施捨而不拖延。不是前來乞求的人急切希望得到財物，而是菩薩迅速希望施捨。什麼是不執取施？是指菩薩不以錯誤的見解執著于佈施，或者認為佈施是空無果報的，或者認為殺害生命而行佈施是正法，或者認為只有佈施才是極其清凈圓滿，是世間和出世間究竟的清凈。什麼是不積聚施？是指菩薩不在長時間裡漸漸積聚大量的財物，然後一次性施捨。為什麼呢？因為菩薩現在有施捨的物品，見到前來乞求的人正在面前，不能不施捨。不見不施捨是合乎正理的。為什麼要積聚財物而不迅速施捨呢？而且菩薩不認為積聚財物，以後再一次性施捨，是能夠增長更多福報的途徑。而且正確地觀察到，無論是分別地還是總體地，對於乞求者，相似地漸漸施捨或一次性施捨財物都是平等的。有什麼理由認為福報有差別呢？而且菩薩認為積聚后施捨，這種施捨是有罪過的；認為隨有隨施，這種施捨是沒有罪過的。為什麼呢？如果積聚以後然後一次性施捨，那麼先前有前來乞求的人，數量或許有上百而不施捨，使他們產生嫌恨、不忍和不信。後來有一類人或許不希望乞求，卻把積蓄的珍貴財物勉強地一次性施捨。因此，菩薩不積聚施捨。什麼是不高舉施？是指菩薩對於前來乞求的人，以謙卑的心施捨，也不與他人競爭爭勝而施捨，也不在施捨后產生驕傲自滿，認為『我能施捨，我』
【English Translation】 English version: What kind of Bodhisattva can make sentient beings happy to give in this life and the next? Among them, the giving of wealth and the giving of fearlessness, and the differences between them, can bring happiness to sentient beings in this life; the giving of Dharma and its differences can bring happiness to sentient beings in the next life.
What kind of Bodhisattva is a pure giver? It should be known that this giving has ten aspects: first, not delaying giving; second, not clinging to giving; third, not accumulating giving; fourth, not exalting giving; fifth, giving without reliance; sixth, not weakening giving; seventh, not giving inferiorly; eighth, not giving with partiality; ninth, not expecting repayment for giving; tenth, not hoping for different results from giving. What is not delaying giving? It refers to Bodhisattvas seeing those who come to beg right in front of them, quickly giving without delay. It is not that those who come to beg eagerly hope to obtain wealth, but that Bodhisattvas quickly hope to give. What is not clinging to giving? It refers to Bodhisattvas not clinging to giving with wrong views, or thinking that giving is empty and without reward, or thinking that killing and giving is the right Dharma, or thinking that only giving is extremely pure and complete, and is the ultimate purity of the world and beyond. What is not accumulating giving? It refers to Bodhisattvas not gradually accumulating a large amount of wealth over a long period of time and then giving it all at once. Why? Because Bodhisattvas now have things to give, and seeing those who come to beg right in front of them, they cannot not give. It is not seen as reasonable not to give. Why accumulate wealth and not give quickly? Moreover, Bodhisattvas do not think that accumulating wealth and then giving it all at once is a way to increase more blessings. Moreover, correctly observing that, whether separately or as a whole, giving gradually or all at once to beggars is equal. What reason is there to think that blessings are different? Moreover, Bodhisattvas think that giving after accumulating is sinful; thinking that giving as one has is not sinful. Why? If one accumulates and then gives all at once, then there were those who came to beg earlier, perhaps hundreds of them, who were not given to, causing them to feel resentment, intolerance, and disbelief. Later, there are those who may not want to beg, but forcibly give away the accumulated precious wealth all at once. Therefore, Bodhisattvas do not accumulate giving. What is not exalting giving? It refers to Bodhisattvas giving to those who come to beg with a humble heart, not competing with others to give, and not becoming arrogant after giving, thinking, 'I can give, I'
是施主余則不爾。云何無所依施。謂諸菩薩不依稱譽聲頌而施。體達世間稱譽聲頌虛妄分別。文字所起唯是虛音。系屬妄向。譬如世間䅌䴬葉聚。云何不退弱施。謂諸菩薩施先意悅施時心凈施已無悔。聞諸菩薩廣大第一最勝施時。不自輕蔑恐怖退弱。云何不下劣施。謂諸菩薩于諸施物。勤數簡擇最勝最妙飲食車乘衣服等物。持用佈施。云何不向背施。謂諸菩薩其心平等不隨朋黨。于怨親中悲心等施。云何不望報恩施。謂諸菩薩悲心愍心而行惠施。終不於他希望反報。但觀求樂愛火所燒。無有勢力。性苦眾生。深心悲愍而行惠施。云何不希異熟施。謂諸菩薩修行惠施。終不希望當來所得財寶圓滿自身圓滿施果異熟。觀一切行性是虛偽。觀大菩提最勝功德。由此十相菩薩所行佈施清凈最極清凈。
如是菩薩依止九相所行惠施。圓滿施波羅蜜多已。能證無上正等菩提。
瑜伽師地論卷第三十九 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處戒品第十之一
云何菩薩戒波羅蜜多。嗢拖南曰。
自性一切難 一切門善士 一切種遂求 二世樂清凈 如是九種相 是名略
【現代漢語翻譯】 現代漢語譯本： 是說，如果佈施的人不是這樣（如前所述），那麼什麼叫做『無所依施』呢？ 這是說，菩薩不依賴於稱讚、名譽和歌頌來進行佈施。他們深刻理解世間的稱讚、名譽和歌頌都是虛妄的分別，由文字所產生，僅僅是虛幻的聲音，與虛妄的執著相關聯。這就像世間的落葉堆積一樣虛幻不實。 什麼叫做『不退弱施』呢？ 這是說，菩薩在佈施之前心生喜悅，佈施之時內心清凈，佈施之後沒有後悔。當聽到其他菩薩行廣大、第一、最殊勝的佈施時，不自我輕視，不感到恐懼和退縮。 什麼叫做『不下劣施』呢？ 這是說，菩薩對於佈施的物品，認真仔細地選擇最殊勝、最美好的飲食、車乘、衣服等物品，用來進行佈施。 什麼叫做『不向背施』呢？ 這是說，菩薩的心平等，不偏袒任何一方。對於怨恨的人和親愛的人，都以平等的慈悲心進行佈施。 什麼叫做『不望報恩施』呢？ 這是說，菩薩以慈悲心和憐憫心施行佈施，始終不希望從他人那裡得到回報。只是看到眾生被求樂的慾望之火所焚燒，沒有自主的力量，本性是痛苦的，從而以深深的慈悲心施行佈施。 什麼叫做『不希異熟施』呢？ 這是說，菩薩修行佈施，始終不希望將來獲得財寶圓滿、自身圓滿的佈施果報。他們觀察一切行為的本性都是虛假的，觀察大菩提（Mahabodhi）最殊勝的功德。通過這十種相，菩薩所行的佈施才是清凈和最極清凈的。 像這樣，菩薩依止九種相所行的佈施，圓滿了佈施波羅蜜多（Dāna pāramitā），就能證得無上正等菩提（Anuttarā-samyak-saṃbodhi）。 《瑜伽師地論》卷第三十九 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第四十 彌勒菩薩（Maitreya Bodhisattva）說 三藏法師玄奘（Xuanzang）奉 詔翻譯本地分中菩薩地第十五初持瑜伽處戒品第十之一 什麼叫做菩薩戒波羅蜜多（Śīla-pāramitā）？ 總結如下： 自性、一切難，一切門、善士，一切種、遂求，二世樂、清凈。如是九種相，是名略說。
【English Translation】 English version: If the giver is not like this (as described before), then what is called 'giving without reliance'? It means that Bodhisattvas do not give based on praise, reputation, or eulogies. They deeply understand that worldly praise, reputation, and eulogies are false discriminations, produced by words, merely illusory sounds, and associated with false attachments. It's like a pile of fallen leaves in the world, unreal and insubstantial. What is called 'non-regressing and non-weakening giving'? It means that Bodhisattvas are joyful before giving, have a pure mind while giving, and have no regrets after giving. When they hear of other Bodhisattvas performing vast, supreme, and most excellent giving, they do not belittle themselves, nor feel fear or retreat. What is called 'non-inferior giving'? It means that Bodhisattvas carefully and diligently select the most excellent and wonderful food, vehicles, clothing, and other items to use for giving. What is called 'non-partial giving'? It means that Bodhisattvas have an equal mind and do not favor any side. They give with equal compassion to both enemies and loved ones. What is called 'giving without expecting repayment'? It means that Bodhisattvas give with compassion and pity, never hoping for a return from others. They only see beings burned by the fire of desire for pleasure, without the power to help themselves, and whose nature is suffering, and thus give with deep compassion. What is called 'giving without hoping for different maturation'? It means that Bodhisattvas, when practicing giving, never hope for future rewards of wealth, perfect self, or the matured results of giving. They observe that the nature of all actions is false, and they observe the supreme merits of Great Enlightenment (Mahabodhi). Through these ten aspects, the giving performed by Bodhisattvas is pure and most supremely pure. In this way, Bodhisattvas, relying on these nine aspects in their giving, perfect the Perfection of Giving (Dāna pāramitā), and can attain unsurpassed, complete, and perfect enlightenment (Anuttarā-samyak-saṃbodhi). Yogācārabhūmi-śāstra, Volume 39 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra Yogācārabhūmi-śāstra, Volume 40 Said by Maitreya Bodhisattva Translated under imperial decree by the Tripiṭaka Master Xuanzang, Chapter 1 of the Tenth Section on Precepts in the First Yoga Practice Place of the Fifteenth Bodhisattva Ground in the Local Section What is the Perfection of Moral Discipline of a Bodhisattva (Śīla-pāramitā)? The summary is as follows: Self-nature, all difficulties, all doors, virtuous ones, all kinds, fulfilling desires, happiness in both lives, purity. These nine aspects are the brief explanation.
說戒
謂九種相戒名為菩薩戒波羅蜜多。一自性戒。二一切戒。三難行戒。四一切門戒。五善士戒。六一切種戒。七遂求戒。八此世他世樂戒。九清凈戒。
云何菩薩自性戒。謂若略說具四功德。當知是名菩薩自性戒。何等為四。一從他正受。二善凈意樂。三犯已還凈。四深敬專念無有違犯。由諸菩薩從他正受故。于所學戒若有違犯。即外觀他深生愧恥。由諸菩薩善凈意樂故。于所學戒若有違犯。即內自顧深起慚羞。由諸菩薩于諸學處犯已還凈。深敬專念初無違犯。二因緣故。離諸惡作。如是菩薩從他正受善凈意樂。為依止故生起慚愧。由慚愧故能善防護所受尸羅。由善防護所受戒故離諸惡作。又於是中。從他正受。善凈意樂。此二是法。犯已還凈。深敬專念無有違犯。此二是前二法所引。又於是中。從他正受。善凈意樂。深敬專念無有違犯。由此三法應知能令不毀菩薩所受凈戒。犯已還凈。由此一法應知能令犯已還出。如是菩薩具四功德自性尸羅。應知即是妙善凈戒。正受隨學。能利自他。利益安樂無量眾生。哀愍世間諸天人等。令得義利利益安樂故。應知即是無量凈戒。攝受無量菩薩所學故。應知即是饒益一切有情凈戒。現前能作一切有情利益安樂故。應知即是能獲大果勝利凈戒。攝受隨與無上正等
【現代漢語翻譯】 現代漢語譯本 說戒
所謂的九種相戒，被稱為菩薩戒波羅蜜多（Bōluómìduō，到達彼岸）。這九種相戒是：一、自性戒；二、一切戒；三、難行戒；四、一切門戒；五、善士戒；六、一切種戒；七、遂求戒；八、此世他世樂戒；九、清凈戒。
什麼是菩薩自性戒？如果簡略地說，具備四種功德，應當知道這就是菩薩自性戒。哪四種功德呢？一、從他人處如法受戒；二、具有善良清凈的意樂；三、違犯之後還能恢復清凈；四、以深切的恭敬和專注守護戒律，沒有違犯。由於菩薩從他人處如法受戒，所以對於所學的戒律，如果有所違犯，就會顧及外在，對他人深感愧疚。由於菩薩具有善良清凈的意樂，所以對於所學的戒律，如果有所違犯，就會反顧內心，深深感到慚愧。由於菩薩對於所學的戒條，違犯之後還能恢復清凈，以深切的恭敬和專注守護戒律，最初就沒有違犯，這兩種因緣，能夠遠離各種惡作（Èzuò，不良行為）。像這樣，菩薩從他人處如法受戒，具有善良清凈的意樂，以此為依止，生起慚愧之心。由於有慚愧心，所以能夠很好地防護所受的戒律。由於很好地防護所受的戒律，所以能夠遠離各種惡作。而且，在這其中，從他人處如法受戒，具有善良清凈的意樂，這兩種是根本。違犯之後還能恢復清凈，以深切的恭敬和專注守護戒律，沒有違犯，這兩種是前兩種根本所引發的。而且，在這其中，從他人處如法受戒，具有善良清凈的意樂，以深切的恭敬和專注守護戒律，沒有違犯，應當知道，這三種法能夠使菩薩不毀壞所受的清凈戒律。違犯之後還能恢復清凈，應當知道，這一法能夠使菩薩在違犯之後還能恢復清凈。像這樣，菩薩具備四種功德的自性戒，應當知道就是美妙善良的清凈戒律，如法受持並隨之修學，能夠利益自己和他人，利益安樂無量眾生，哀憐世間諸天人和人類等，使他們得到義利、利益和安樂，所以，應當知道這就是無量的清凈戒律，攝受無量菩薩所修學的戒律，所以，應當知道這就是饒益一切有情的清凈戒律，當下能夠為一切有情帶來利益和安樂，所以，應當知道這就是能夠獲得巨大果報和殊勝利益的清凈戒律，攝受並給予無上正等。
【English Translation】 English version Explaining the Precepts
The so-called nine aspects of precepts are called Bodhisattva Precepts Pāramitā (Bōluómìduō, Perfection). These nine aspects of precepts are: 1. Precepts of Self-Nature; 2. All Precepts; 3. Difficult-to-Practice Precepts; 4. All-Gate Precepts; 5. Virtuous Person's Precepts; 6. All-Kind Precepts; 7. Wish-Fulfilling Precepts; 8. Precepts of Happiness in This Life and the Next; 9. Pure Precepts.
What are the Bodhisattva Precepts of Self-Nature? If briefly stated, possessing four merits, it should be known that these are the Bodhisattva Precepts of Self-Nature. What are the four? 1. Rightly Receiving from Others; 2. Good and Pure Intention; 3. Restoring Purity After Violation; 4. Deep Respect and Focused Mindfulness without Violation. Because Bodhisattvas rightly receive from others, if there is any violation of the precepts they have learned, they will consider others and feel deeply ashamed. Because Bodhisattvas have good and pure intentions, if there is any violation of the precepts they have learned, they will reflect inwardly and feel deeply remorseful. Because Bodhisattvas restore purity after violating the precepts they have learned, and maintain deep respect and focused mindfulness without initial violation, these two causes and conditions enable them to avoid all evil deeds (Èzuò, Misdeeds). In this way, Bodhisattvas rightly receive from others and have good and pure intentions, relying on these to generate shame and remorse. Because of shame and remorse, they can well protect the precepts they have received. Because they well protect the precepts they have received, they can avoid all evil deeds. Moreover, within this, rightly receiving from others and having good and pure intentions are the two fundamentals. Restoring purity after violation and maintaining deep respect and focused mindfulness without violation are derived from the previous two fundamentals. Furthermore, within this, rightly receiving from others, having good and pure intentions, and maintaining deep respect and focused mindfulness without violation, it should be known that these three dharmas can prevent Bodhisattvas from destroying the pure precepts they have received. Restoring purity after violation, it should be known that this one dharma enables Bodhisattvas to restore purity after violation. In this way, the Bodhisattva's precepts of self-nature, possessing four merits, should be known as the wonderfully good and pure precepts. Rightly receiving and following these precepts, they can benefit themselves and others, benefit and bring happiness to countless sentient beings, and have compassion for the world's gods and humans, enabling them to obtain righteousness, benefit, and happiness. Therefore, it should be known that these are the immeasurable pure precepts, encompassing the precepts practiced by countless Bodhisattvas. Therefore, it should be known that these are the pure precepts that benefit all sentient beings, presently bringing benefit and happiness to all sentient beings. Therefore, it should be known that these are the pure precepts that can obtain great rewards and supreme benefits, encompassing and bestowing unsurpassed perfect enlightenment.
菩提果故。是名菩薩自性戒。
云何菩薩一切戒。謂菩薩戒略有二種。一在家分戒。二出家分戒是名一切戒。
又即依此在家出家二分凈戒。略說三種。一律儀戒。二攝善法戒。三饒益有情戒。
律儀戒者。謂諸菩薩所受七眾別解脫律儀。即是苾芻戒。苾芻尼戒。正學戒。勤策男戒。勤策女戒。近事男戒。近事女戒。如是七種。依止在家出家二分。如應當知。是名菩薩律儀戒。
攝善法戒者。謂諸菩薩受律儀戒后。所有一切為大菩提。由身語意積集諸善。總說名為攝善法戒。此復云何。謂諸菩薩依戒住戒。于聞于思于修止觀於樂獨處。精勤修學。如是時時于諸尊長。精勤修習合掌起迎問訊禮拜恭敬之業。即于尊長勤脩敬事。于疾病者悲愍殷重瞻侍供給。于諸妙說施以善哉。于有功德補特伽羅。真誠讚美。於十方界一切有情一切福業。以勝意樂起凈信心發言隨喜。於他所作一切違犯思擇安忍。以身語意已作未作一切善根。迴向無上正等菩提。時時發起種種正愿以一切種上妙供具供佛法僧。于諸善品恒常勇猛精進修習。于身語意住不放逸。于諸學處正念正知正行。防守密護根門。于食知量。初夜后夜常修覺悟。親近善士依止善友。于自愆犯審諦了知深見過失。既審了知深見過已。其未犯者專意護
【現代漢語翻譯】 現代漢語譯本：爲了獲得菩提果，這被稱為菩薩自性戒。
什麼是菩薩的一切戒？菩薩戒大致分為兩種：一是在家戒，二是出家戒，這被稱為一切戒。
又依據這在家和出家兩種清凈戒律，大致可分為三種：一是律儀戒，二是攝善法戒，三是饒益有情戒。
律儀戒是指菩薩所受的七眾別解脫律儀，即比丘戒、比丘尼戒、正學戒、勤策男戒、勤策女戒、近事男戒、近事女戒。這七種戒律依據在家和出家兩種身份，應當如實瞭解。這被稱為菩薩律儀戒。
攝善法戒是指菩薩受律儀戒后，爲了成就大菩提，通過身語意積累的一切善行，總稱為攝善法戒。這是什麼呢？是指菩薩依據戒律安住于戒律，在聽聞、思考、修習止觀、樂於獨處等方面精勤修學。像這樣時時對諸位尊長，精勤修習合掌、起立迎接、問候、禮拜、恭敬等行為。即是對尊長勤脩敬事。對於生病的人，以悲憫之心慇勤照顧供養。對於各種妙說，給予讚賞。對於有功德的補特伽羅（pudgala，人），真誠讚美。對於十方世界一切有情的一切福業，以殊勝的意樂生起清凈信心，發言隨喜。對於他人所做的一切違犯，審慎思考並安忍。以身語意已做和未做的一切善根，迴向無上正等菩提。時時發起種種正愿，以一切種上妙供具供養佛、法、僧。對於各種善品，恒常勇猛精進修習。對於身語意，安住于不放逸。對於各種學處，正念、正知、正行。防守並嚴密守護根門。飲食知量。初夜和后夜常修覺悟。親近善士，依止善友。對於自己的過失，審慎諦察，深刻認識到過失。既然審慎瞭解並深刻認識到過失后，對於未犯的過失，專心防護。
【English Translation】 English version: For the sake of Bodhi-fruit (the fruit of enlightenment), this is called the Bodhisattva's self-nature precept (svabhāva-śīla).
What are all the Bodhisattva's precepts? The Bodhisattva's precepts are roughly divided into two types: one is the precepts for lay practitioners, and the other is the precepts for renunciates. These are called all the precepts.
Furthermore, based on these two divisions of pure precepts for lay practitioners and renunciates, there are roughly three types: firstly, the precepts of discipline (prātimokṣa-śīla); secondly, the precepts of gathering wholesome dharmas (kuśala-dharma-saṃgraha-śīla); and thirdly, the precepts of benefiting sentient beings (sattvārtha-kriyā-śīla).
The precepts of discipline refer to the seven assemblies of individual liberation precepts (prātimokṣa) received by Bodhisattvas, namely the Bhikṣu (fully ordained monk) precepts, the Bhikṣuṇī (fully ordained nun) precepts, the Śikṣamāṇā (probationary nun) precepts, the Śrāmaṇera (novice monk) precepts, the Śrāmaṇerikā (novice nun) precepts, the Upāsaka (layman) precepts, and the Upāsikā (laywoman) precepts. These seven types of precepts are based on the two divisions of lay practitioners and renunciates, as should be understood. These are called the Bodhisattva's precepts of discipline.
The precepts of gathering wholesome dharmas refer to all the wholesome actions accumulated by Bodhisattvas through body, speech, and mind after receiving the precepts of discipline, for the sake of achieving great Bodhi (enlightenment). This is generally called the precepts of gathering wholesome dharmas. What is this? It refers to Bodhisattvas abiding in and relying on the precepts, diligently studying in listening, thinking, practicing calm abiding (śamatha) and insight (vipaśyanā), and delighting in solitude. In this way, at all times, they diligently practice the actions of joining palms, standing up to greet, inquiring, bowing, and showing respect to all venerable elders. That is, they diligently cultivate respect towards venerable elders. Towards those who are ill, they care for and provide for them with compassion and earnestness. Towards all excellent teachings, they offer praise. Towards individuals (pudgala) with merit, they sincerely offer praise. Towards all sentient beings and all virtuous actions in the ten directions, they generate pure faith with superior intention and express joy. Towards all transgressions committed by others, they thoughtfully consider and patiently endure. With all the wholesome roots of body, speech, and mind, both done and not yet done, they dedicate them towards unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi). At all times, they generate various correct aspirations, and offer the Buddha, Dharma, and Sangha with all kinds of supreme offerings. Towards all wholesome qualities, they constantly cultivate with courage and diligence. They abide in non-negligence with body, speech, and mind. Towards all objects of learning, they maintain right mindfulness, right knowledge, and right conduct. They guard and closely protect the sense faculties. They know moderation in food. They constantly cultivate wakefulness in the early and late parts of the night. They associate with virtuous individuals and rely on good friends. Regarding their own faults, they carefully examine and deeply recognize their shortcomings. Having carefully examined and deeply recognized their shortcomings, they diligently guard against those faults that have not yet been committed.
持。其已犯者于佛菩薩同法者所。至心發露如法悔除。如是等類所有引攝護持。增長諸善法戒。是名菩薩攝善法戒。
云何菩薩饒益有情戒。當知此戒略有十一相。何等十一。謂諸菩薩于諸有情能引義利。彼彼事業與作助伴。于諸有情隨所生起疾病等苦。瞻侍病等亦作助伴。又諸菩薩依世出世種種義利。能為有情說諸法要。先方便說先如理說。后令獲得彼彼義利。又諸菩薩于先有恩諸有情所善守知恩。隨其所應現前酬報。又諸菩薩于墮種種師子虎狼鬼魅王賊水火等畏諸有情類。皆能救護。令離如是諸怖畏處。又諸菩薩于諸喪失財寶親屬諸有情類。善為開解令離愁憂。又諸菩薩于有匱乏資生眾具諸有情類。施與一切資生眾具。又諸菩薩隨順道理。正與依止如法御眾。又諸菩薩隨順世間。事務言說。呼召去來。談論慶慰。隨時往赴。從他受取飲食等事。以要言之。遠離一切能引無義違意現行。于所餘事心皆隨轉。又諸菩薩若隱若露。顯示所有真實功德。令諸有情歡喜進學。又諸菩薩于有過者。內懷親昵利益安樂增上意樂調伏訶責治罰驅擯。為欲令其出不善處安置善處。又諸菩薩以神通力。方便示現那落迦等諸趣等相。令諸有情厭離不善。方便引令入佛聖教歡喜信樂生希有心勤修正行。云何菩薩住律儀戒。住攝善法戒
【現代漢語翻譯】 現代漢語譯本：對於已經違犯的情況，在佛、菩薩以及與佛法相同的人面前，真心誠意地懺悔，如法地消除罪過。像這樣等等所有引導、攝受、護持、增長各種善法戒律的行為，就叫做菩薩攝善法戒。
什麼是菩薩饒益有情戒？應當知道這種戒律略有十一種相。是哪十一種呢？就是各位菩薩對於各種有情眾生，能夠引導他們獲得利益，對於他們所從事的各種事業，給予幫助和陪伴。對於有情眾生所生起的疾病等痛苦，照顧病人等，也作為他們的助手。還有，各位菩薩依據世俗和出世間的各種利益，能夠為有情眾生宣說各種佛法的要點，先用方便法門來說，先如理如實地說，然後使他們獲得各種利益。還有，各位菩薩對於先前對自己有恩的各種有情眾生，能夠很好地記住他們的恩情，根據情況適當地報答他們。還有，各位菩薩對於那些墮入各種獅子、老虎、豺狼、鬼魅、國王、盜賊、水火等恐懼中的有情眾生，都能夠救護他們，使他們脫離這些恐懼的地方。還有，各位菩薩對於那些喪失了財寶、親屬的各種有情眾生，善於開導他們，使他們脫離憂愁。還有，各位菩薩對於那些缺乏生活物資的各種有情眾生，施捨給他們一切生活所需的物資。還有，各位菩薩順應道理，公正地給予他們依靠，如法地管理大眾。還有，各位菩薩順應世間的事務和言語，呼喚、邀請、來往、談論、慶賀、慰問，隨時前往。從他人那裡接受飲食等事情。總而言之，遠離一切能夠引起沒有意義、違背心意的事情發生，對於其餘的事情，內心都隨順轉變。還有，各位菩薩或隱或顯地顯示自己所有的真實功德，使各種有情眾生歡喜並努力學習。還有，各位菩薩對於有過錯的人，內心懷著親切、利益、安樂和增上的意樂，調伏、呵責、懲罰、驅逐，爲了讓他們脫離不善的地方，安置在善良的地方。還有，各位菩薩用神通的力量，方便地示現那落迦（地獄）等各種趣向的景象，使各種有情眾生厭離不善，方便地引導他們進入佛陀的聖教，歡喜信樂，生起稀有之心，勤奮地修正自己的行為。什麼是菩薩住律儀戒，住攝善法戒？
【English Translation】 English version: Those who have already transgressed should sincerely confess and repent before the Buddhas, Bodhisattvas, and those who share the same Dharma, and eliminate their offenses according to the Dharma. Such actions, including guiding, embracing, protecting, and increasing all virtuous precepts, are called the Bodhisattva's precepts of gathering good Dharmas (Samgraha-dharma-śīla).
What are the Bodhisattva's precepts of benefiting sentient beings (Sattvārtha-kriyā-śīla)? Know that these precepts have roughly eleven aspects. What are the eleven? They are that Bodhisattvas can lead sentient beings to gain benefits, assist them in their various undertakings, and accompany them. When sentient beings experience suffering such as illness, they attend to the sick and act as their helpers. Furthermore, based on worldly and supramundane benefits, Bodhisattvas can explain the essential points of the Dharma to sentient beings, first speaking expediently, then speaking truthfully, and finally enabling them to obtain those benefits. Moreover, Bodhisattvas are mindful of the kindness of sentient beings who have previously been kind to them and repay them accordingly. Furthermore, Bodhisattvas can rescue sentient beings who have fallen into various fears such as lions, tigers, wolves, ghosts, demons, kings, thieves, water, and fire, and liberate them from these fearful places. Moreover, Bodhisattvas skillfully enlighten sentient beings who have lost their wealth, treasures, and relatives, enabling them to be free from sorrow. Furthermore, Bodhisattvas provide all the necessities of life to sentient beings who lack them. Moreover, Bodhisattvas rightly provide support and lawfully govern the assembly in accordance with reason. Furthermore, Bodhisattvas comply with worldly affairs and speech, calling, inviting, coming, going, discussing, congratulating, consoling, and attending at the appropriate times. They accept food and other things from others. In short, they avoid all actions that lead to meaninglessness and disagreement, and their minds follow and adapt to all other matters. Furthermore, Bodhisattvas openly or secretly display all their true merits, causing sentient beings to rejoice and diligently learn. Furthermore, Bodhisattvas, with a mind of affection, benefit, joy, and increasing intention, discipline, rebuke, punish, and expel those who have transgressed, in order to lead them out of unwholesome places and settle them in wholesome places. Furthermore, Bodhisattvas use their supernatural powers to expediently show the appearances of various realms such as Naraka (hell), causing sentient beings to厭離 (renounce) unwholesomeness, expediently leading them into the Buddha's holy teachings, rejoicing in faith, generating rare minds, and diligently cultivating correct practices. What are the Bodhisattva's precepts of abiding in discipline (Śīla), abiding in the precepts of gathering good Dharmas?
。住饒益有情戒。善護律儀戒。善修攝善法戒善行一切種饒益有情戒。
謂諸菩薩住別解脫律儀戒時。舍轉輪王而出家已。不顧王位如棄草穢。如有貧庶為活命故。棄下劣欲而出家已不顧劣欲。不如菩薩清凈意樂舍輪王位而出家已不顧一切人中最勝轉輪王位。又諸菩薩住律儀戒。于未來世天魔王宮所有妙欲。不生喜樂。亦不願求彼諸妙欲修行梵行。于彼妙欲尚如實觀。猶如趣入廣大種種恐畏稠林。況余諸欲。又諸菩薩既出家已。于現在世尊貴有情種種上妙利養恭敬。正慧審觀。尚如變吐曾不味著。何況于余卑賤有情所有下劣利養恭敬。又諸菩薩常樂遠離若獨靜處。若在眾中。於一切時心專遠離寂靜而住。不唯於是尸羅律儀而生喜足。依戒住戒勤修無量菩薩等持。為欲引發證得自在。又諸菩薩雖處雜眾。而不樂為乃至少分不正言論。居遠離處。不起少分諸惡尋思。或時失念暫爾現行。尋便發起猛利悔愧。深見其過數數悔愧。深見過故雖復暫起不正言論諸惡尋思。而能速疾安住正念。于彼獲得無復作心。由此因緣則能拘檢。習拘檢故漸能如昔。于彼現行深生喜樂。於今安住彼不現行。喜樂亦爾。又能違逆令不現起。又諸菩薩于諸菩薩一切學處。及聞已入大地菩薩廣大無量不可思議長時最極難行學處。心無驚懼亦不怯
【現代漢語翻譯】 現代漢語譯本：安住于饒益有情戒（利益眾生的戒律），善於守護律儀戒（行爲規範的戒律），善於修習攝善法戒（包含一切善法的戒律），善於奉行一切種類的饒益有情戒。
當諸位菩薩安住于別解脫律儀戒（個人解脫的戒律）時，他們捨棄了轉輪王（擁有統治世界的權力的理想君主）的地位而出家，不顧惜王位如同丟棄草芥。如同貧窮的人爲了活命，捨棄低劣的慾望而出家后，不再顧念那些低劣的慾望。但菩薩以更清凈的意樂捨棄輪王之位而出家，不再顧念一切人中最殊勝的轉輪王之位。而且，諸位菩薩安住于律儀戒，對於未來世天魔王宮殿中的所有美妙慾望，不生起喜悅和貪戀，也不希望追求那些美妙的慾望而修行梵行（清凈的行為）。對於那些美妙的慾望，他們如實地觀察，如同進入充滿各種恐懼的茂密森林。更何況是其他的慾望呢？
此外，諸位菩薩出家之後，對於現在世間尊貴有情所擁有的各種上妙利養和恭敬，以正慧審慎地觀察，如同對待嘔吐物一樣，從不貪戀執著。更何況是對於其他卑賤有情所擁有的下劣利養和恭敬呢？
而且，諸位菩薩常常樂於遠離喧囂，無論是獨自靜處，還是身處人群之中，在任何時候都專心致志地遠離喧鬧，安住在寂靜之中。他們不只是對尸羅律儀（道德行為的戒律）感到滿足，而是依靠戒律，安住于戒律，勤奮地修習無量的菩薩等持（菩薩的禪定），爲了引發和證得自在。
此外，諸位菩薩即使身處雜亂的人群之中，也不喜歡參與哪怕是最輕微的不正當言論。居住在遠離喧囂的地方，也不會生起哪怕是最輕微的惡念。有時因為失念，暫時出現了不正當的言論或惡念，也會立刻生起強烈的後悔和慚愧，深刻地認識到自己的過錯，並且多次懺悔。因為深刻地認識到過錯，即使暫時生起了不正當的言論或惡念，也能迅速地安住在正念之中，並且不再想重複這些行為。因為這個原因，他們能夠約束自己。通過習慣性的約束，逐漸能夠像過去一樣，對於不正當言論和惡念的出現深感厭惡，對於現在安住于不出現這些言論和惡念的狀態感到喜悅。而且，他們能夠違逆這些不正當言論和惡念，使它們不再生起。此外，諸位菩薩對於諸位菩薩的一切學處（學習的場所），以及聽到已經進入大地的菩薩所修習的廣大無量、不可思議、需要長時間和極其艱難才能完成的學處，內心不會感到驚慌和恐懼。
【English Translation】 English version: Abiding in the precept of benefiting sentient beings, being good at guarding the precept of discipline, being good at cultivating the precept of embracing good dharmas, and being good at practicing all kinds of precepts of benefiting sentient beings.
When the Bodhisattvas abide in the Pratimoksha precepts (precepts for individual liberation), they renounce the position of a Chakravartin (an ideal monarch with the power to rule the world) and become monks, not cherishing the throne as if discarding weeds. Just as a poor person, for the sake of survival, renounces inferior desires and becomes a monk, no longer caring for those inferior desires. But the Bodhisattvas, with a purer intention, renounce the position of a Chakravartin and become monks, no longer caring for the most supreme position of a Chakravartin among all people. Moreover, the Bodhisattvas, abiding in the precepts of discipline, do not generate joy or attachment to all the wonderful desires in the future palaces of the Mara kings, nor do they wish to pursue those wonderful desires and practice Brahmacharya (pure conduct). Regarding those wonderful desires, they truly observe them as if entering a dense forest filled with various fears. How much more so with other desires?
Furthermore, after the Bodhisattvas have renounced the world, they observe with correct wisdom the various excellent benefits, offerings, and respects that noble sentient beings possess in the present world, treating them like vomit, never clinging to them. How much more so with the inferior benefits, offerings, and respects that other lowly sentient beings possess?
Moreover, the Bodhisattvas are always happy to be away from noise, whether in solitary places or among crowds, at all times focusing on being away from noise and dwelling in tranquility. They are not merely satisfied with the Shila precepts (precepts of moral conduct), but rely on the precepts, abide in the precepts, and diligently cultivate immeasurable Bodhisattva Samadhi (Bodhisattva's meditation), in order to induce and attain freedom.
Furthermore, even when the Bodhisattvas are in mixed crowds, they do not like to participate in even the slightest improper speech. Living in secluded places, they do not generate even the slightest evil thoughts. Sometimes, due to forgetfulness, improper speech or evil thoughts temporarily arise, they immediately generate strong remorse and shame, deeply recognizing their faults, and repeatedly repenting. Because they deeply recognize their faults, even if improper speech or evil thoughts temporarily arise, they can quickly abide in right mindfulness and no longer want to repeat these actions. For this reason, they can restrain themselves. Through habitual restraint, they can gradually, as in the past, deeply dislike the appearance of improper speech and evil thoughts, and feel joy in the present state of abiding in the non-appearance of these speech and thoughts. Moreover, they can resist these improper speech and evil thoughts, preventing them from arising. Furthermore, the Bodhisattvas, regarding all the training grounds of the Bodhisattvas, and hearing about the vast, immeasurable, inconceivable, long-term, and extremely difficult training grounds practiced by the Bodhisattvas who have entered the Bhumi (grounds), do not feel panic or fear.
劣。唯作是念。彼既是人。漸次修學于諸菩薩一切學處廣大無量不可思議凈身語等諸律儀戒。成就圓滿。我亦是人。漸次修學決定無疑。當得如彼凈身語等諸律儀戒成就圓滿。又諸菩薩住律儀戒常察己過不伺他非。普於一切兇暴犯戒諸有情所。無損害心無瞋恚心。菩薩于彼由懷上品法大悲故。現前發起深憐愍心欲饒益心。又諸菩薩住律儀戒。雖復遭他手足塊石刀杖等觸之所加害。于彼尚無少恚恨心。況當於彼欲出惡言欲行加害。況復發言毀辱訶責。以少苦觸作不饒益。又諸菩薩住律儀戒。具足成就五支所攝不放逸行。一前際俱行不放逸行。二后際俱行不放逸行。三中際俱行不放逸行。四先時所作不放逸行。五俱時隨行不放逸行。謂諸菩薩于菩薩學正修學時。若於過去已所違犯如法悔除。是名菩薩前際俱行不放逸行。若於未來當所違犯如法悔除。是名菩薩后際俱行不放逸行。若於現在正所違犯如法悔除。是名菩薩中際俱行不放逸行。若諸菩薩先於后時當所違犯發起猛利自誓欲樂。謂我定當如如所應行。如如所應住。如是如是行。如是如是住。令無所犯。是名菩薩先時所作不放逸行。若諸菩薩即以如是先時所作不放逸行為所依止。如如所應行。如如所應住。如是如是行。如是如是住。不起毀犯。是名菩薩俱時隨行不放逸行
【現代漢語翻譯】 現代漢語譯本： 劣。唯作是念：『彼既是人，漸次修學于諸菩薩一切學處廣大無量不可思議凈身語等諸律儀戒，成就圓滿。我亦是人，漸次修學決定無疑，當得如彼凈身語等諸律儀戒成就圓滿。』又諸菩薩住律儀戒，常察己過不伺他非，普於一切兇暴犯戒諸有情所，無損害心無瞋恚心。菩薩于彼由懷上品法大悲故，現前發起深憐愍心欲饒益心。又諸菩薩住律儀戒，雖復遭他手足塊石刀杖等觸之所加害，于彼尚無少恚恨心，況當於彼欲出惡言欲行加害，況復發言毀辱訶責，以少苦觸作不饒益。又諸菩薩住律儀戒，具足成就五支所攝不放逸行。一、前際俱行不放逸行。二、后際俱行不放逸行。三、中際俱行不放逸行。四、先時所作不放逸行。五、俱時隨行不放逸行。謂諸菩薩于菩薩學正修學時，若於過去已所違犯如法悔除，是名菩薩前際俱行不放逸行。若於未來當所違犯如法悔除，是名菩薩后際俱行不放逸行。若於現在正所違犯如法悔除，是名菩薩中際俱行不放逸行。若諸菩薩先於后時當所違犯發起猛利自誓欲樂，謂我定當如如所應行，如如所應住，如是如是行，如是如是住，令無所犯，是名菩薩先時所作不放逸行。若諸菩薩即以如是先時所作不放逸行為所依止，如如所應行，如如所應住，如是如是行，如是如是住，不起毀犯，是名菩薩俱時隨行不放逸行。
【English Translation】 English version: Inferior. One should only think thus: 'Since they are people, they gradually cultivate all the vast, immeasurable, and inconceivable pure bodily and verbal disciplines and precepts of all Bodhisattvas, achieving perfect fulfillment. I am also a person, and by gradually cultivating, I will undoubtedly attain the perfect fulfillment of such pure bodily and verbal disciplines and precepts as they have.' Furthermore, Bodhisattvas abiding in the precepts of discipline constantly examine their own faults and do not pry into the faults of others. Towards all violent and precept-breaking sentient beings, they harbor no intention to harm and no mind of anger. Because Bodhisattvas cherish great compassion for the supreme Dharma, they immediately generate deep pity and a desire to benefit them. Moreover, Bodhisattvas abiding in the precepts of discipline, even if they are harmed by others through touch with hands, feet, clods of earth, knives, or sticks, still have no slight resentment towards them. How much less would they utter evil words or inflict harm upon them, let alone speak words of insult or rebuke, causing harm with slight suffering. Furthermore, Bodhisattvas abiding in the precepts of discipline fully accomplish the non-negligence practice encompassed by five aspects: 1. Non-negligence practice accompanying the past. 2. Non-negligence practice accompanying the future. 3. Non-negligence practice accompanying the present. 4. Non-negligence practice done in advance. 5. Non-negligence practice accompanying simultaneously. That is, when Bodhisattvas are properly cultivating the Bodhisattva's learning, if they repent and purify any past transgressions according to the Dharma, this is called the Bodhisattva's non-negligence practice accompanying the past. If they repent and purify any future transgressions according to the Dharma, this is called the Bodhisattva's non-negligence practice accompanying the future. If they repent and purify any present transgressions according to the Dharma, this is called the Bodhisattva's non-negligence practice accompanying the present. If Bodhisattvas, in advance, generate a strong vow and desire regarding future transgressions, saying, 'I will definitely act as it should be, abide as it should be, act in such and such a way, abide in such and such a way, so that there will be no transgression,' this is called the Bodhisattva's non-negligence practice done in advance. If Bodhisattvas rely on such non-negligence practice done in advance, acting as it should be, abiding as it should be, acting in such and such a way, abiding in such and such a way, without arising transgressions, this is called the Bodhisattva's non-negligence practice accompanying simultaneously.
。又諸菩薩住律儀戒。覆藏自善發露己惡。少欲喜足堪忍眾苦。性無憂戚不掉不躁威儀寂靜。離矯詐等一切能起邪命之法。菩薩成就如是十支。名住律儀戒善護律儀戒。謂不顧戀過去諸欲。又不希求未來諸欲。又不耽著現在諸欲。又樂遠離不生喜足。又能掃滌不正言論諸惡尋思。又能於己不自輕蔑。又性柔和。又能堪忍。又不放逸。又能具足軌則凈命。
又諸菩薩已能安住攝善法戒。若於身財少生顧戀。尚不忍受。何況其多。又於一切犯戒因緣根本煩惱少分煩惱忿恨等生。亦不忍受。又於他所發生恚害怨恨等心。亦不忍受。又于所起懈怠懶惰。亦不忍受。又于所起等至味著等至煩惱。亦不忍受。又於五處如實了知。謂如實知善果勝利。又能如實了知善因。又能如實知善因果倒與無倒。又如實知攝善法障。是諸菩薩能于善果見大勝利尋求善因。為攝善故如實了知倒與無倒。由此菩薩獲得善果。不于無常妄見為常。不于其苦妄見為樂。不于不凈妄見為凈。不于無我妄見為我。如實了知攝善法障。為攝善故速疾遠離。菩薩由此十種相故。名住攝善法戒。速能攝善一切種相。謂施漸次。若戒漸次。若忍漸次。若精進漸次若靜慮漸次及五種慧。又諸菩薩由十一相。名住一切種饒益有情戒。於一一相中成就一切種謂諸菩薩于
【現代漢語翻譯】 現代漢語譯本：此外，諸位菩薩安住于律儀戒（規範行爲的戒律），遮蓋自己的善行，揭露自己的過錯，少欲知足，能夠忍受各種痛苦，性格沒有憂愁，不輕浮不急躁，威儀寂靜，遠離虛偽欺詐等一切能夠引起邪命（不正當的謀生方式）的法。菩薩成就這樣的十種品德，就叫做安住于律儀戒，善於守護律儀戒。這就是說，不顧戀過去的各種慾望，也不希望得到未來的各種慾望，也不貪戀現在的各種慾望。又樂於遠離塵世，不生喜悅和滿足感。又能掃除不正當的言論和各種惡劣的思慮。又能夠不輕視自己。又性格柔和。又能夠忍耐。又不放縱自己。又能具足行爲規範，清凈生活。 此外，諸位菩薩已經能夠安住于攝善法戒（包含一切善法的戒律），如果對自身或財物稍微產生顧戀，尚且不能忍受，更何況是更多呢？又對於一切犯戒的因緣，根本煩惱和少分煩惱，以及忿恨等情緒的產生，也不能忍受。又對於他人所發生的怨恨、傷害等心，也不能忍受。又對於自己所產生的懈怠懶惰，也不能忍受。又對於自己所產生的對禪定境界的迷戀和由禪定產生的煩惱，也不能忍受。又在五個方面如實地瞭解，即如實地瞭解善果的殊勝之處，又能夠如實地瞭解善因，又能夠如實地瞭解善因和善果的顛倒與不顛倒，又如實地瞭解攝取善法的障礙。這些菩薩能夠對善果看到巨大的利益，尋求善因，爲了攝取善法而如實地瞭解顛倒與不顛倒。由此，菩薩獲得善果，不把無常的事物錯誤地看作是常，不把痛苦錯誤地看作是快樂，不把不潔凈的錯誤地看作是潔凈，不把無我錯誤地看作是有我。如實地瞭解攝取善法的障礙，爲了攝取善法而迅速地遠離。菩薩由於這十種品德，被稱為安住于攝善法戒，能夠迅速地攝取一切種類的善法，即佈施的漸次，戒律的漸次，忍辱的漸次，精進的漸次，禪定的漸次以及五種智慧。此外，諸位菩薩由於十一種品德，被稱為安住於一切種饒益有情戒（以各種方式利益眾生的戒律），在每一種品德中都成就一切種類。這就是說，諸位菩薩對於
【English Translation】 English version: Furthermore, the Bodhisattvas abide in the Śīla of Restraint (律儀戒, the precepts of disciplined conduct), concealing their own good deeds and revealing their own faults, being content with little, able to endure all kinds of suffering, being free from sorrow, neither frivolous nor agitated, with dignified and serene deportment, and abstaining from all forms of deceit and hypocrisy that can give rise to wrong livelihood. Bodhisattvas who accomplish these ten qualities are called abiding in the Śīla of Restraint, well-guarding the Śīla of Restraint. This means not being attached to past desires, nor hoping for future desires, nor being greedy for present desires. Moreover, they delight in detachment and do not generate joy and satisfaction. They are also able to sweep away improper speech and all evil thoughts. Furthermore, they are able not to despise themselves. They are also gentle in nature. They are also able to endure. They are also not lax. They are also able to fully possess proper conduct and pure living. Furthermore, the Bodhisattvas who have already been able to abide in the Śīla of Accumulating Good Dharmas (攝善法戒, the precepts of gathering all good dharmas), if they generate even a little attachment to their body or possessions, they cannot endure it, let alone more. Moreover, they also cannot endure the arising of any causes for breaking the precepts, fundamental afflictions, minor afflictions, resentment, and so on. Furthermore, they also cannot endure the arising of hatred, harm, resentment, and so on towards others. Furthermore, they also cannot endure the arising of laziness and indolence. Furthermore, they also cannot endure the arising of attachment to the taste of samādhi (等至, meditative absorption) and the afflictions arising from samādhi. Furthermore, they truly understand in five aspects, namely, truly understanding the victory of good results, and also being able to truly understand good causes, and also being able to truly understand the inversion and non-inversion of good causes and good results, and also truly understanding the obstacles to accumulating good dharmas. These Bodhisattvas are able to see great benefits in good results, seek good causes, and for the sake of accumulating good dharmas, truly understand inversion and non-inversion. Therefore, Bodhisattvas obtain good results, not falsely seeing impermanence as permanence, not falsely seeing suffering as happiness, not falsely seeing impurity as purity, not falsely seeing no-self as self. They truly understand the obstacles to accumulating good dharmas, and for the sake of accumulating good dharmas, quickly distance themselves. Bodhisattvas are called abiding in the Śīla of Accumulating Good Dharmas due to these ten qualities, and are able to quickly accumulate all kinds of good dharmas, namely, the gradual progression of giving, the gradual progression of precepts, the gradual progression of patience, the gradual progression of diligence, the gradual progression of meditation, and the five kinds of wisdom. Furthermore, the Bodhisattvas are called abiding in the Śīla of Benefiting Sentient Beings in Every Way (一切種饒益有情戒, the precepts of benefiting sentient beings in all ways) due to eleven qualities, and in each quality, they accomplish all kinds. That is to say, the Bodhisattvas towards
諸有情彼彼事業。皆為助伴。謂于思量所作事業。及於功用所作事業悉能與彼而作助伴或於道路若往若來。或於無倒事業加行。或於守護所有財物。或於和合展轉乖離。或於義會或於修福。皆為助伴。于諸救苦亦為助伴。謂于遭遇疾疫有情。瞻侍供給。盲者啟導。聾者撝義。手代言者曉以想像。迷方路者示以遇途。支不具者惠以荷乘。其愚騃者誨以勝慧。為貪慾纏所苦有情。開解令離貪慾纏苦。如是若為瞋恚惛沈。睡眠掉舉。惡作疑纏。所苦有情。開解令離疑纏等苦。欲尋思纏所苦有情。開解令離欲尋思苦。如欲尋思。恚害親里國土不死輕侮相應族姓相應所有尋思當知亦爾。他蔑他勝所苦有情。開解令離被蔑勝苦。行路疲乏所苦有情。施座施處調身按摩。令其止息勞倦眾苦。又諸菩薩為諸有情如理宣說。謂於樂行惡行有情。為欲令斷諸惡行故。以相應文句助伴隨順。清亮有用相稱應順。常委分資糧法而為宣說。或複方便善巧宣說。如於樂行惡行有情為欲令斷諸惡行故如是。於行慳行有情。為欲令彼斷慳行故。于現法中求財寶者。為欲令彼正少功力集多財寶守護無失。于佛聖教懷憎嫉者。為欲令彼得清凈信證清凈見。超諸惡趣盡一切結。越一切苦。應知亦爾。
又諸菩薩于其有恩諸有情所。深知恩惠常思酬報。暫
【現代漢語翻譯】 現代漢語譯本 所有有情眾生，在各自的事業中，都會有助伴。例如，在思量所作的事業，以及在功用所作的事業中，都能幫助他們。或者在道路上，無論是來還是去，或者在沒有顛倒的事業中努力，或者在守護所有的財物，或者在和合原本乖離的事物，或者在有意義的集會，或者在修福的事情中，都會有助伴。在救助苦難方面也是助伴，例如，對於遭遇疾病的有情（sentient beings），進行照顧和供給；對於盲人，進行引導；對於聾人，用手勢表達意思；對於不能說話的人，通過想像來理解；對於迷路的人，指示正確的道路；對於肢體不全的人，給予車輛乘坐；對於愚蠢的人，教導他們殊勝的智慧；對於被貪慾纏縛而痛苦的有情，開導他們，使他們脫離貪慾的痛苦。同樣，如果是有情被嗔恚（anger）、昏沉（lethargy）、睡眠（sleepiness）、掉舉（restlessness）、惡作（remorse）、疑纏（doubt）所困擾，就開導他們，使他們脫離疑纏等痛苦。對於被欲尋思（thoughts of desire）纏縛而痛苦的有情，開導他們，使他們脫離欲尋思的痛苦。如同欲尋思一樣，對於與嗔恚、損害、親屬、國土、不死、輕侮相應的，以及與族姓相應的各種尋思，應當知道也是如此。對於被他人輕蔑、被他人戰勝而痛苦的有情，開導他們，使他們脫離被輕蔑、被戰勝的痛苦。對於在路上行走疲乏的有情，提供座位和休息的地方，調整身體，使他們停止勞累和各種痛苦。此外，諸位菩薩（Bodhisattva）爲了有情眾生，如理如實地宣說佛法。例如，對於喜歡行善和喜歡作惡的有情，爲了讓他們斷除各種惡行，用相應的文句作為助伴，隨順、清晰、有用、相稱、應順、常常委以重任、分給資糧法，而為他們宣說。或者用方便善巧的方式進行宣說。如同對於喜歡行善和喜歡作惡的有情，爲了讓他們斷除各種惡行一樣，對於喜歡吝嗇的有情，爲了讓他們斷除吝嗇的行為；對於在現世中追求財寶的人，爲了讓他們用較少的努力就能積聚更多的財寶，並且守護而不失；對於佛陀的聖教懷有憎恨和嫉妒的人，爲了讓他們獲得清凈的信心，證得清凈的見解，超越各種惡趣，斷盡一切煩惱，超越一切痛苦，應當知道也是如此。 此外，諸位菩薩對於那些對自己有恩的有情，深深地知道他們的恩惠，常常想著如何報答。
【English Translation】 English version All sentient beings have helpers in their respective endeavors. For example, in endeavors involving deliberation and those involving effort, they can assist them. Or on the road, whether going or coming, or in endeavors that are not inverted, or in guarding all possessions, or in harmonizing what was previously discordant, or in meaningful gatherings, or in the practice of merit, they all serve as helpers. They are also helpers in relieving suffering, such as caring for and providing for sentient beings afflicted with illness; guiding the blind; using gestures to communicate with the deaf; understanding the speechless through imagination; showing the way to those who are lost; providing vehicles for those with disabilities; teaching wisdom to the foolish; and liberating sentient beings tormented by greed from the suffering of greed. Similarly, if sentient beings are troubled by anger (krodha), lethargy (styana), sleepiness (middha), restlessness (auddhatya), remorse (kaukritya), or doubt (vicikitsa), they enlighten them and liberate them from the suffering of doubt and so on. For sentient beings tormented by thoughts of desire (kama-vitarka), they enlighten them and liberate them from the suffering of thoughts of desire. Just as with thoughts of desire, it should be understood that the same applies to various thoughts associated with anger, harm, relatives, countries, immortality, contempt, and lineage. For sentient beings tormented by being despised or defeated by others, they enlighten them and liberate them from the suffering of being despised and defeated. For sentient beings who are tired from walking on the road, they provide seats and places to rest, adjust their bodies, and allow them to stop their fatigue and various sufferings. Furthermore, the Bodhisattvas (Bodhisattva) speak the Dharma truthfully for the sake of sentient beings. For example, for sentient beings who like to do good and those who like to do evil, in order to make them abandon all evil deeds, they use appropriate phrases as helpers, in accordance with, clearly, usefully, appropriately, obediently, often entrusting them with important tasks, and distributing the Dharma of provisions for them. Or they speak in a skillful and expedient way. Just as with sentient beings who like to do good and those who like to do evil, in order to make them abandon all evil deeds, so too, for sentient beings who like to be stingy, in order to make them abandon stingy behavior; for those who seek wealth in this life, in order to enable them to accumulate more wealth with less effort and protect it without loss; for those who harbor hatred and jealousy towards the Buddha's holy teachings, in order to enable them to obtain pure faith, attain pure views, transcend all evil realms, exhaust all afflictions, and transcend all suffering, it should be understood that the same applies. Furthermore, the Bodhisattvas deeply recognize the kindness of those sentient beings who have been kind to them and always think of how to repay them.
見申敬贊言善來。怡顏歡慰。吐誠談謔祥處設座正筵令坐。若等若增財利供養現前酬答。非以下劣。于彼事業雖不求請。尚應伴助。況于有命。如於事業如是。于苦。于如理說。于方便說。于濟怖畏。于衰惱處開解愁憂。于惠資具。于與依止。于隨心轉于顯實德令深歡悅。於懷親愛方便調伏。于現神通驚恐引攝。如應廣說當知亦爾。又諸菩薩于遭怖畏諸有情類能為救護。謂于種種禽獸水火。王賊怨敵。家主宰官。不活惡名。大眾威德。非人起尸。魍魎等畏皆能救護令得安隱。又諸菩薩于處衰惱諸有情類。能善開解令離愁憂。或依親屬有所衰亡所謂父母兄弟。妻子奴婢。僮僕宗長。朋友內外族因。親教軌範。及余尊重。時有喪亡。善為開解令離憂惱。或依財寶有所喪失。謂或王賊之所侵奪。或火所燒或水所溺。或為矯詐之所誑誘。或由事業無方損失。或為惡親非理橫取。或家生火之所耗費。于如是等財寶喪失。善為開解令離憂惱。由是因緣諸有情類生軟中上三品愁憂。菩薩皆能正為開解。又諸菩薩備資生具。隨有來求即皆施與。謂諸有情求食與食求飲與飲。求乘與乘求衣與衣。求莊嚴具施莊嚴具。求諸什物施以什物。求鬘涂香。施鬘涂香。求止憩處施止憩處。求諸光明施以光明。又諸菩薩性好攝受諸有情類。如法御眾方
【現代漢語翻譯】 現代漢語譯本： 見申敬贊（見到來者表示敬意和讚賞）言：『善來（歡迎）！』怡顏歡慰（面帶笑容，歡喜安慰）。吐誠談謔（真誠交談，輕鬆說笑），祥處設座正筵令坐（在吉祥的地方設定座位，擺設正式的宴席請來者就坐）。若等若增財利供養現前酬答（如果來者需要財物利益的供養，就及時給予滿足）。不因為對方地位低下而輕視。對於他們的事業，即使沒有請求，也應該幫助。更何況是對於有求助的人。對待他們的事業是這樣，對待他們的痛苦也是這樣，對待如理如法的教導是這樣，對待方便之法是這樣，對待解除恐懼是這樣，對待在衰敗惱怒之處開解愁苦是這樣，對待給予資財是這樣，對待給予依靠是這樣，對待隨順他們的心意是這樣，對待彰顯真實的功德令他們深感喜悅是這樣，對待懷著親愛之心方便調伏他們是這樣，對待示現神通驚恐引攝他們是這樣。』應當像上面所說的這樣廣泛地去做，要知道也是一樣的道理。 此外，菩薩對於遭遇怖畏的眾生，能夠成為救護者。比如對於種種禽獸、水火、國王、盜賊、怨敵、家主宰官、不活（無法生存）、惡名、大眾的威德、非人（鬼神）、起尸（殭屍）、魍魎（鬼怪）等帶來的恐懼，都能救護他們，使他們得到安穩。 此外，菩薩對於處於衰敗惱怒的眾生，能夠善巧地開解他們，使他們遠離憂愁。或者因為親屬有所喪亡，比如父母、兄弟、妻子、奴婢、僮僕、宗長、朋友、內外族因、親教師、軌範師以及其他尊重的人，有時會遭遇喪亡，菩薩會善巧地開解他們，使他們遠離憂惱。或者因為財寶有所喪失，比如被國王或盜賊侵奪，或者被火燒燬，或者被水淹沒，或者被欺騙誘惑，或者因為事業經營不善而損失，或者被惡劣的親友不講道理地奪取，或者因為家中失火而耗費。對於這些財寶的喪失，菩薩會善巧地開解他們，使他們遠離憂惱。因為這些原因，眾生會產生下品、中品、上品三種程度的愁憂，菩薩都能正確地為他們開解。 此外，菩薩準備好各種生活所需的物資，無論誰來求取，都給予施捨。比如眾生求食物，就給予食物；求飲水，就給予飲水；求車乘，就給予車乘；求衣服，就給予衣服；求裝飾品，就施捨裝飾品；求各種什物，就施捨各種什物；求花鬘涂香，就施捨花鬘涂香；求休息的地方，就施捨休息的地方；求光明，就施捨光明。此外，菩薩天性喜歡攝受眾生，如法地管理大眾。
【English Translation】 English version: Seeing Shen Jingzan (showing respect and praise to the visitor), he said, 'Welcome!' (Welcome!). With a joyful expression, he comforted them. He spoke sincerely and joked lightly, setting up seats and a formal banquet in an auspicious place, inviting them to sit. If they needed material benefits and offerings, he would promptly provide them. He did not despise them because of their low status. Even if they did not ask for help with their affairs, he should assist them. How much more so for those who are in need. He treated their affairs in this way, and also their suffering, their teachings of Dharma, their skillful means, their relief from fear, their alleviation of sorrow in times of decline and distress, their provision of resources, their giving of refuge, their compliance with their wishes, their manifestation of true virtues to make them deeply happy, their loving kindness to tame them, and their manifestation of supernatural powers to startle and guide them. 'You should do as described above, and know that the principle is the same. Furthermore, Bodhisattvas are able to protect sentient beings who encounter fear. For example, they can protect them from the fear caused by various birds and beasts, water and fire, kings, thieves, enemies, householders and officials, lack of livelihood, bad reputation, the power of the masses, non-humans (ghosts and spirits), corpses, and goblins, enabling them to obtain peace. Furthermore, Bodhisattvas are able to skillfully enlighten sentient beings who are in decline and distress, enabling them to be free from sorrow. Or, because of the loss of relatives, such as parents, siblings, spouses, servants, slaves, clan leaders, friends, internal and external relatives, teachers, mentors, and other respected individuals, they may encounter death. Bodhisattvas will skillfully enlighten them, enabling them to be free from sorrow. Or, because of the loss of wealth, such as being plundered by kings or thieves, burned by fire, drowned by water, deceived and seduced, or lost due to poor business management, or unreasonably taken by bad relatives and friends, or consumed by a fire in the home. For these losses of wealth, Bodhisattvas will skillfully enlighten them, enabling them to be free from sorrow. Because of these reasons, sentient beings will generate sorrow of three levels: inferior, medium, and superior. Bodhisattvas are able to correctly enlighten them. Furthermore, Bodhisattvas prepare various necessities for life, and give them away to whoever asks for them. For example, if sentient beings ask for food, they give food; if they ask for drink, they give drink; if they ask for vehicles, they give vehicles; if they ask for clothing, they give clothing; if they ask for ornaments, they give ornaments; if they ask for various items, they give various items; if they ask for garlands and perfumes, they give garlands and perfumes; if they ask for a place to rest, they give a place to rest; if they ask for light, they give light. Furthermore, Bodhisattvas are naturally inclined to gather sentient beings and manage the masses according to the Dharma.
便饒益。以無染心先與依止。以憐愍心現作饒益。然後給施如法衣服飲食臥具病緣醫藥資身什物。若自無有應從凈信長者居士婆羅門等求索與之。於己以法所獲如法衣服飲食諸坐臥具病緣醫藥資身什物。與眾同用自無隱費。於時時間以其隨順八種教授而正教授。五種教誡而正教誡。此中所說教授教誡。當知如前力種性品已廣分別。又諸菩薩于有情心性好隨轉。隨心轉時先知有情若體若性。知體性已。隨諸有情所應共住。即應如是與其共住。隨諸有情所應同行。即應如是與彼同行。若諸菩薩欲隨所化有情心轉。當審觀察。若於如是如是相事現行身語。生他憂苦。如是憂苦若不令其出不善處安立善處。菩薩爾時于如是事現行身語。護彼心故方便思擇勵力遮止。令不現行如是憂苦。若能令其出不善處安立善處。菩薩爾時于如是事現行身語住哀愍心。不隨如是有情心轉。方便思擇勵力策發要令現行。複審觀察。若於如是他有情事現行身語。令余有情發生憂苦。如是憂苦若不令他或余有情或不令二出不善處安立善處。菩薩爾時于如是事現行身語。護余心故方便思擇勵力遮止。令不現行如是憂苦。若能令他或余有情或能令二出不善處安立善處。菩薩爾時于如是事現行身語。住哀愍心。不隨如是有情心轉。方便思擇勵力策發要令現行
【現代漢語翻譯】 現代漢語譯本 於是（菩薩）便給予饒益，以無染著的心首先給予依止，以憐憫的心立即給予幫助。然後如法地給予衣服、飲食、臥具、治病醫藥以及維持生活的各種物品。如果自己沒有，應向具有清凈信仰的長者、居士、婆羅門等人請求並給予他們。對於自己通過正當途徑獲得的如法衣服、飲食、各種坐臥用具、治病醫藥以及維持生活的物品，與大眾共同使用，自己不私藏。在適當的時候，以適合的八種教授（教授的含義見前文）如實地教授，以五種教誡（教誡的含義見前文）如實地教誡。這裡所說的教授和教誡，應當知道如同前面『力種性品』中已經詳細分別說明的那樣。 此外，菩薩對於有情的心性喜好隨順轉變。在隨順心轉變時，首先了解有情的身體和本性。瞭解身體和本性后，隨順有情所應共同居住的方式，就應如此與他們共同居住；隨順有情所應共同行進的方式，就應如此與他們一同行進。如果菩薩想要隨順所化有情的心意轉變，應當仔細觀察。如果對於像這樣的事情，通過身語行為的展現，會使他人產生憂愁痛苦，而這些憂愁痛苦又不能使他們脫離不善之處，安立於善良之處，菩薩此時對於這樣的事情，爲了保護他們的心，通過方便思擇，努力制止，使這樣的憂愁痛苦不發生。如果能夠使他們脫離不善之處，安立於善良之處，菩薩此時對於這樣的事情，以慈悲之心，不隨順這些有情的心意轉變，通過方便思擇，努力策發，一定要使之發生。 再次仔細觀察，如果對於像這樣的其他有情的事情，通過身語行為的展現，使其他有情產生憂愁痛苦，而這些憂愁痛苦又不能使他或者其他有情，或者不能使他們兩個脫離不善之處，安立於善良之處，菩薩此時對於這樣的事情，爲了保護其他人的心，通過方便思擇，努力制止，使這樣的憂愁痛苦不發生。如果能夠使他或者其他有情，或者能夠使他們兩個脫離不善之處，安立於善良之處，菩薩此時對於這樣的事情，以慈悲之心，不隨順這些有情的心意轉變，通過方便思擇，努力策發，一定要使之發生。
【English Translation】 English version Then he benefits them, first giving reliance with an undefiled mind, and immediately benefiting them with a compassionate mind. Then he gives them clothing, food, bedding, medicine for illness, and personal belongings in accordance with the Dharma. If he does not have them himself, he should ask for them from pure-faith elders, lay practitioners, Brahmins, etc., and give them to them. He shares with the community the Dharma-obtained clothing, food, bedding, medicine for illness, and personal belongings that he has lawfully acquired, without concealing or wasting anything. From time to time, he correctly teaches them with the appropriate eight kinds of instructions and correctly admonishes them with the five kinds of precepts. The instructions and precepts mentioned here should be understood as having been extensively explained in the previous chapter on 『Power and Lineage』. Furthermore, Bodhisattvas readily adapt to the dispositions of sentient beings. When adapting to their minds, they first understand the body and nature of the sentient beings. Having understood their body and nature, they should dwell with them in the manner in which they should dwell together, and they should proceed with them in the manner in which they should proceed together. If Bodhisattvas wish to adapt to the minds of the sentient beings they are guiding, they should carefully observe. If the manifestation of such and such actions of body and speech in such and such circumstances causes others sorrow and suffering, and if this sorrow and suffering does not lead them out of unwholesome states and establish them in wholesome states, then the Bodhisattva, at that time, for the sake of protecting their minds, should thoughtfully and diligently restrain such actions of body and speech, preventing such sorrow and suffering from arising. If it can lead them out of unwholesome states and establish them in wholesome states, then the Bodhisattva, at that time, with a mind of compassion, not adapting to the minds of these sentient beings, should thoughtfully and diligently encourage and ensure that it occurs. Again, carefully observe whether the manifestation of such and such actions of body and speech in relation to the affairs of other sentient beings causes sorrow and suffering to other sentient beings, and whether this sorrow and suffering does not lead him or other sentient beings, or both of them, out of unwholesome states and establish them in wholesome states. The Bodhisattva, at that time, for the sake of protecting the minds of others, should thoughtfully and diligently restrain such actions of body and speech, preventing such sorrow and suffering from arising. If it can lead him or other sentient beings, or both of them, out of unwholesome states and establish them in wholesome states, then the Bodhisattva, at that time, with a mind of compassion, not adapting to the minds of these sentient beings, should thoughtfully and diligently encourage and ensure that it occurs.
。複審觀察。若於如是菩薩自事現行身語生他憂苦。如是現行身語二業。非諸菩薩學處所攝。不順福德智慧資糧。如是憂苦不能令他出不善處安立善處。菩薩爾時于如是事現行身語。護他心故方便思擇勵力遮止令不現行。與此相違現行身語如前應知。如生憂苦。如是廣說生於喜樂隨其所應當知亦爾。又隨他心而轉菩薩。知他有情忿纏所纏現前忿纏難可舍離。尚不讚嘆。何況毀呰。即于爾時亦不諫誨。又隨他心而轉菩薩。他雖不來談論慶慰。尚應自往談論慶慰。何況彼來而不酬報。又隨他心而轉菩薩。終不故意惱觸於他。唯除訶責諸犯過者。起慈悲心諸根寂靜。如應訶責令其調伏。又隨他心而轉菩薩。終不嗤誚輕弄於他令其𧹞愧。不安隱住。亦不令其心生憂悔。雖能摧伏得勝于彼。而不彰其墮在負處。彼雖凈信。生於謙下終不現相而起自高。又隨他心而轉菩薩。于諸有情非不親近不極親近。亦不非時而相親近。又隨他心而轉菩薩。終不現前毀他所愛。亦不現前讚他非愛。非情交者不吐實誠。不屢希望知量而受。若先許應他飲食等。終無假託不赴先祈。為性謙沖如法曉諭。又諸菩薩性好讚揚真實功德令他歡喜。于信功德具足者前。讚揚信德令其歡喜。于戒功德具足者前。讚揚戒德令其歡喜。于聞功德具足者前。讚揚聞德令
【現代漢語翻譯】 現代漢語譯本：再次審視觀察。如果這樣的菩薩，由於自身行為（現行）的身語，使他人產生憂愁痛苦，那麼這樣的現行身語二業，不屬於菩薩學處所包含的內容，不順應福德智慧的積累。這樣的憂愁痛苦不能使他人脫離不善之處，安立於善良之處。菩薩在這種情況下，對於這樣的事情，通過現行身語，爲了守護他人的心意，方便地思考選擇，努力遮止，使之不發生。與此相反的現行身語，應當如前面所說的那樣理解。如同產生憂愁痛苦一樣，廣泛地說，產生喜悅快樂，也應當根據情況來理解。還有，隨順他人心意的菩薩，知道其他有情被憤怒纏繞，現前的憤怒難以舍離，尚且不讚嘆，更何況是譭謗。即使在那個時候，也不勸諫教誨。還有，隨順他人心意的菩薩，即使他人沒有前來談論慶賀慰問，尚且應該自己前去談論慶賀慰問，更何況是他人前來而不迴應。還有，隨順他人心意的菩薩，始終不會故意惱怒觸犯他人，除非是呵責那些犯過錯的人。生起慈悲心，諸根寂靜，如理如法地呵責，使他們調伏。還有，隨順他人心意的菩薩，始終不會嘲笑輕慢戲弄他人，使他們感到羞愧，不安穩地居住，也不使他們的心中產生憂愁後悔。即使能夠摧伏戰勝他們，也不彰顯他們處於失敗的境地。他們即使對你凈信，產生謙卑之心，始終不顯現出高傲自大的樣子。還有，隨順他人心意的菩薩，對於各種有情，不是不親近，也不是過分親近，也不是不合時宜地親近。還有，隨順他人心意的菩薩，始終不在他人面前毀壞他們所喜愛的事物，也不在他人面前讚揚他們所不喜愛的事物。對於非親密交往的人，不吐露真誠的話語，不屢次希望，知道適量而接受。如果事先答應了他人飲食等請求，始終不會找藉口不赴約。秉性謙和，如法曉諭。還有，諸位菩薩喜歡讚揚真實的功德，使他人歡喜。在具備信心功德的人面前，讚揚信德，使他們歡喜。在具備戒律功德的人面前，讚揚戒德，使他們歡喜。在具備聽聞功德的人面前，讚揚聽聞的功德，使他們歡喜。
【English Translation】 English version: Again, reviewing and observing. If such a Bodhisattva, due to the actions (manifestations) of their body and speech, causes others to experience sorrow and suffering, then such manifested actions of body and speech are not included in the precepts of a Bodhisattva's training, and do not accord with the accumulation of merit and wisdom. Such sorrow and suffering cannot lead others out of unwholesome states and establish them in wholesome states. In such a situation, the Bodhisattva, regarding such matters, through the manifested actions of body and speech, in order to protect the minds of others, skillfully contemplates and chooses, striving to prevent them from occurring. Manifested actions of body and speech that are contrary to this should be understood as described earlier. Just as with causing sorrow and suffering, broadly speaking, causing joy and happiness should also be understood according to the circumstances. Furthermore, a Bodhisattva who acts in accordance with the minds of others, knowing that other sentient beings are entangled in anger, and that the present entanglement of anger is difficult to relinquish, does not even praise them, let alone criticize them. Even at that time, they do not offer advice or instruction. Moreover, a Bodhisattva who acts in accordance with the minds of others, even if others do not come to discuss, congratulate, or comfort them, should still go to discuss, congratulate, and comfort them, let alone not respond when others come. Furthermore, a Bodhisattva who acts in accordance with the minds of others will never intentionally annoy or offend others, except when rebuking those who have committed transgressions. Arousing a mind of loving-kindness and compassion, with senses calmed, they should rebuke them appropriately and according to the Dharma, so as to subdue them. Furthermore, a Bodhisattva who acts in accordance with the minds of others will never ridicule, belittle, or mock others, causing them to feel ashamed, to dwell uncomfortably, or to cause sorrow and regret in their minds. Even if they are able to subdue and conquer them, they do not proclaim their defeat. Even if they have pure faith and generate humility, they never display arrogance or self-importance. Furthermore, a Bodhisattva who acts in accordance with the minds of others is neither not intimate with sentient beings, nor excessively intimate, nor intimate at inappropriate times. Furthermore, a Bodhisattva who acts in accordance with the minds of others never openly disparages what others love, nor openly praises what others dislike. To those who are not close acquaintances, they do not reveal sincere words, do not repeatedly hope, and receive with moderation. If they have previously promised others food or other things, they will never make excuses not to fulfill their prior request. Being humble in nature, they instruct according to the Dharma. Furthermore, Bodhisattvas are fond of praising genuine qualities, causing others to rejoice. In the presence of those who possess the qualities of faith, they praise faith, causing them to rejoice. In the presence of those who possess the qualities of discipline, they praise discipline, causing them to rejoice. In the presence of those who possess the qualities of learning, they praise the qualities of learning, causing them to rejoice.
其歡喜。于舍功德具足者前。讚揚舍德令其歡喜。于慧功德具足者前。讚揚慧德令其歡喜。又諸菩薩性好悲愍。以調伏法調伏有情。若諸有情有下品過下品違犯。內懷親愛無損惱心。以軟訶責而訶責之。若諸有情有中品過中品違犯。內懷親愛無損惱心。以中訶責而訶責之。若諸有情有上品過上品違犯。內懷親愛無損惱心。以上訶責而訶責之。如訶責法。治罰亦爾。若諸有情有下中品應可驅擯過失違犯。菩薩爾時為教誡彼及余有情。以憐愍心及利益心。權時驅擯后還攝受。若諸有情有其上品應可驅擯過失違犯。菩薩爾時盡壽驅擯。不與共住不同受用。憐愍彼故不還攝受。勿令其人于佛聖教多攝非福。又為教誡利余有情。又諸菩薩為欲饒益諸有情故。現神通力。或為恐怖。或為引攝。謂為樂行諸惡行者。方便示現種種惡行諸果異熟。謂諸惡趣小那落迦。大那落迦。寒那落迦。熱那落迦。既示現已而告之言。汝當觀此先於人中造作增長諸惡行故。今受如是最極暴惡辛楚非愛苦果異熟彼見是已恐怖厭患離諸惡行。復有一類無信有情。菩薩眾中隨事故問。彼作異思拒而不答。菩薩爾時或便化作執金剛神。或復化作壯色大身巨力藥叉。令其恐怖。由是因緣舍慢生信恭敬正答。其餘大眾聞彼正答亦皆調伏。或現種種神通變化。或一為
多或多為一。或以其身穿過石壁山巖等障往還無礙。如是廣說乃至梵世身自在轉。現無量種神變差別。或復現入火界定等。或復示現共聲聞等種種神通。方便引攝令諸有情踴躍歡喜。諸未信者。方便安處信具足中。諸犯戒者。方便安處戒具足中。諸少聞者。方便安處聞具足中。多慳吝者。方便安處舍具足中。諸惡慧者。方便安處慧具足中。如是菩薩成就一切種饒益有情戒。
是名菩薩三種戒藏。亦名無量大功德藏。謂律儀戒所攝戒藏。攝善法戒所攝戒藏。饒益有情戒所攝戒藏。
若諸菩薩欲于如是菩薩所學三種戒藏。勤修學者。或是在家或是出家。先於無上正等菩提發弘願已。當審訪求同法菩薩。已發大愿有智有力。于語表義能授能開。于如是等功德具足勝菩薩所。先禮雙足。如是請言。我今欲于善男子所或長老所或大德所。乞受一切菩薩凈戒。唯愿須臾不辭勞倦哀愍聽授。既作如是無倒請已。偏袒右肩。恭敬供養十方三世諸佛世尊。已入大地得大智慧得大神力諸菩薩眾。現前專念彼諸功德。隨其所有功德因力。生殷凈心或少凈心。有智有力勝菩薩所。謙下恭敬膝輪據地。或蹲跪坐對佛像前。作如是請。唯愿大德或言長老或善男子。哀愍授我菩薩凈戒。如是請已。專念一境。長養凈心。我今不久當得無盡
【現代漢語翻譯】 現代漢語譯本： 菩薩能夠示現多種神通，例如能夠自由穿梭于石壁山巖等障礙之間，沒有任何阻礙，像這樣廣泛地展現神通，乃至在梵天世界也能自在地變化。他們能展現無數種神奇的變化，或者進入火界定等禪定境界，或者示現與聲聞等相同的各種神通，用種種方便法門引導和攝受有情眾生，使他們踴躍歡喜。對於那些尚未生起信心的人，菩薩會用方便法門使他們安住于具足信心的狀態；對於那些違犯戒律的人，菩薩會用方便法門使他們安住于具足戒律的狀態；對於那些聽聞佛法較少的人，菩薩會用方便法門使他們安住于具足聽聞佛法的狀態；對於那些非常吝嗇的人，菩薩會用方便法門使他們安住于具足佈施的狀態；對於那些缺乏智慧的人，菩薩會用方便法門使他們安住于具足智慧的狀態。像這樣，菩薩成就一切能夠饒益有情眾生的戒律。 這就是所謂的菩薩的三種戒藏，也稱為無量大功德藏，也就是律儀戒所攝的戒藏、攝善法戒所攝的戒藏、饒益有情戒所攝的戒藏。 如果各位菩薩想要對於像這樣的菩薩所學的三種戒藏，勤奮地修習，無論是在家菩薩還是出家菩薩，首先要對於無上正等菩提發起廣大的誓願。然後應當仔細地尋訪與自己修習相同法門的菩薩，這位菩薩已經發過大愿，具有智慧和能力，能夠清楚地表達意義，能夠傳授和開示。在像這樣功德具足的殊勝菩薩那裡，首先禮拜他的雙足，然後這樣請求說：『我現在想要在善男子（Śreṣṭhaputra）[指有德行的男子]這裡，或者長老（sthavira）[指年長有德的出家人]這裡，或者大德（mahānta）[指有高尚品德的人]這裡，乞求受持一切菩薩清凈戒律。唯愿您稍稍抽出時間，不要因為勞累而推辭，請您慈悲地允許我受戒。』像這樣毫無顛倒地請求之後，袒露右肩，恭敬地供養十方三世一切諸佛世尊，以及已經進入大地、獲得大智慧、獲得大神力的各位菩薩眾。在面前專心憶念那些功德，隨著他們所有的功德因緣和力量，生起慇勤清凈的心，或者至少生起少許清凈的心。在具有智慧和能力、殊勝的菩薩那裡，謙虛恭敬地雙膝跪地，或者蹲著跪坐，或者面對佛像，這樣請求說：『唯愿大德（mahānta），或者長老（sthavira），或者善男子（Śreṣṭhaputra），慈悲地傳授我菩薩清凈戒律。』像這樣請求之後，專心於一個境界，增長清凈的心。我今不久將獲得無盡的功德。
【English Translation】 English version: A Bodhisattva can manifest various supernatural powers, such as passing through stone walls and mountains without any obstruction, moving freely back and forth. They extensively display such powers, even transforming freely in the Brahmā world. They can manifest countless kinds of miraculous changes, or enter samādhis such as the fire element samādhi. They can also demonstrate various supernatural powers similar to those of Śrāvakas, using various skillful means to guide and gather sentient beings, causing them to rejoice. For those who have not yet developed faith, Bodhisattvas use skillful means to settle them in a state of complete faith. For those who have violated precepts, Bodhisattvas use skillful means to settle them in a state of complete precepts. For those who have heard little of the Dharma, Bodhisattvas use skillful means to settle them in a state of complete hearing. For those who are very stingy, Bodhisattvas use skillful means to settle them in a state of complete generosity. For those who lack wisdom, Bodhisattvas use skillful means to settle them in a state of complete wisdom. In this way, Bodhisattvas accomplish all precepts that can benefit sentient beings. These are called the three precept-treasuries of a Bodhisattva, also known as the immeasurable great merit-treasury, which include the precept-treasury governed by the Prātimokṣa precepts, the precept-treasury governed by the accumulation of wholesome dharmas, and the precept-treasury governed by benefiting sentient beings. If any Bodhisattvas wish to diligently study these three precept-treasuries learned by Bodhisattvas, whether they are lay practitioners or renunciants, they should first make a grand vow for Anuttarā-samyak-saṃbodhi (無上正等菩提) [unsurpassed, right and perfect enlightenment]. Then, they should carefully seek out a Bodhisattva who practices the same Dharma, one who has already made great vows, possesses wisdom and ability, can clearly express meaning, and can impart and reveal the teachings. In the presence of such a virtuous Bodhisattva who is complete with merits, they should first bow at their feet and then request, saying: 'I now wish to receive all the pure Bodhisattva precepts from this Śreṣṭhaputra (善男子) [virtuous man], or this Sthavira (長老) [elder], or this Mahānta (大德) [greatly virtuous one]. I beseech you to spare a moment and not decline due to fatigue, but to compassionately grant me the precepts.' After making such an impeccable request, they should bare their right shoulder and respectfully make offerings to all the Buddhas and World-Honored Ones of the ten directions and three times, as well as to all the Bodhisattvas who have entered the earth, attained great wisdom, and attained great power. They should focus their minds on those merits, and according to the causal power of all their merits, generate earnest pure minds, or at least generate a little pure mind. In the presence of a wise and capable, superior Bodhisattva, they should humbly and respectfully kneel on both knees, or squat and kneel, or sit facing a Buddha image, and request: 'I beseech you, Mahānta (大德), or Sthavira (長老), or Śreṣṭhaputra (善男子), to compassionately transmit to me the pure Bodhisattva precepts.' After making such a request, they should focus on one object and cultivate a pure mind. I will soon attain endless merit.
無量無上大功德藏。即隨思惟如是事義。默然而住。爾時有智有力菩薩。于彼能行正行菩薩。以無亂心若坐若立而作是言。汝如是名善男子聽。或法弟聽。汝是菩薩不。彼應答言是。發菩提愿未。應答言已發。自此已后應作是言。汝如是名善男子或法弟。欲於我所受諸菩薩一切學處受諸菩薩一切凈戒。謂律儀戒攝善法戒饒益有情戒。如是學處如是凈戒。過去一切菩薩已具。未來一切菩薩當具。普於十方現在一切菩薩今具。於是學處於是凈戒。過去一切菩薩已學。未來一切菩薩當學。現在一切菩薩今學。汝能受不。答言能受。能授菩薩第二第三亦如是說。能受菩薩第二第三亦如是答。能授菩薩作如是問。乃至第三授凈戒已。能受菩薩作如是答。乃至第三受凈戒已。能受菩薩不起于坐。能授菩薩對佛像前。普於十方現住諸佛及諸菩薩。恭敬供養頂禮雙足。作如是白。某名菩薩。今已於我某菩薩所。乃至三說受菩薩戒。我某菩薩已為某名菩薩作證。唯愿十方無邊無際諸世界中諸佛菩薩第一真聖。于現不現一切時處。一切有情皆現覺者。於此某名受戒菩薩。亦為作證。第二第三亦如是說。如是受戒羯磨畢竟。從此無間普於十方無邊無際諸世界中現住諸佛已入大地諸菩薩前。法爾相現。由此表示。如是菩薩已受菩薩所受凈戒。爾
【現代漢語翻譯】 現代漢語譯本： 無量無上大功德藏（指菩薩所具的功德）。即隨順思惟這些事和義理，默默地安住。這時，有智慧有力量的菩薩，對於那些能夠正確修行的菩薩，以不散亂的心，無論是坐著還是站著，這樣說道：『你，名為某某的善男子，聽著。或者，法友聽著。你是菩薩嗎？』他應該回答說：『是的。』『你發過菩提愿嗎？』他應該回答說：『已經發過。』從這以後，應該這樣說：『你，名為某某的善男子，或者法友，想要在我這裡接受諸菩薩的一切學處，接受諸菩薩的一切凈戒，也就是律儀戒（防止惡行的戒律），攝善法戒（修習善法的戒律），饒益有情戒（利益眾生的戒律）。像這樣的學處，像這樣的凈戒，過去的一切菩薩已經具備，未來的一切菩薩將要具備，普遍於十方現在的菩薩現在具備。對於這些學處，對於這些凈戒，過去的一切菩薩已經學習，未來的一切菩薩將要學習，現在的一切菩薩現在學習。你能夠接受嗎？』回答說：『能夠接受。』 能夠傳授菩薩戒的第二位、第三位菩薩也像這樣說。能夠接受菩薩戒的第二位、第三位菩薩也像這樣回答。能夠傳授菩薩戒的菩薩這樣發問，乃至第三次傳授凈戒完畢。能夠接受菩薩戒的菩薩這樣回答，乃至第三次接受凈戒完畢。能夠接受菩薩戒的菩薩不用從座位上站起來。能夠傳授菩薩戒的菩薩，面對佛像，普遍地對於十方現在安住的諸佛以及諸菩薩，恭敬供養，頂禮雙足，這樣稟告：『名為某某的菩薩，現在已經在我，某菩薩這裡，乃至說了三遍，接受了菩薩戒。我，某菩薩，已經為名為某某的菩薩作了證明。唯愿十方無邊無際的諸世界中，諸佛菩薩，第一真聖，在顯現或不顯現的一切時處，一切有情眾生都現前覺悟，對於這位名為某某的受戒菩薩，也為他作證明。』第二遍、第三遍也像這樣說。像這樣受戒的羯磨（儀式）完畢。從此之後，立即在十方無邊無際的諸世界中，現在安住的諸佛，已經進入大地的諸菩薩面前，自然而然地顯現出一種相。通過這種相來表示，這位菩薩已經接受了菩薩所應該接受的凈戒。
【English Translation】 English version: Immeasurable and supreme great treasury of merit (referring to the merits possessed by a Bodhisattva). Immediately, following the contemplation of such matters and meanings, he remains in silence. At that time, a Bodhisattva with wisdom and power, towards those Bodhisattvas who are able to practice correctly, with an undistracted mind, whether sitting or standing, speaks thus: 'You, good man named so-and-so, listen. Or, Dharma brother, listen. Are you a Bodhisattva?' He should answer, 'Yes.' 'Have you generated the Bodhi-citta (the aspiration for enlightenment)?' He should answer, 'I have.' From this point onwards, he should say: 'You, good man named so-and-so, or Dharma brother, wish to receive from me all the training precepts of the Bodhisattvas, to receive all the pure vows of the Bodhisattvas, namely the Pratimoksha vows (vows to prevent evil deeds), the vows to gather virtuous dharmas, and the vows to benefit sentient beings. Such training precepts, such pure vows, all past Bodhisattvas have possessed, all future Bodhisattvas will possess, and all present Bodhisattvas universally throughout the ten directions now possess. Regarding these training precepts, regarding these pure vows, all past Bodhisattvas have learned, all future Bodhisattvas will learn, and all present Bodhisattvas now learn. Are you able to receive them?' He answers, 'I am able to receive them.' The second and third Bodhisattvas who are able to transmit the Bodhisattva vows also speak in this way. The second and third Bodhisattvas who are able to receive the Bodhisattva vows also answer in this way. The Bodhisattva who is able to transmit the vows asks in this way, until the third transmission of the pure vows is completed. The Bodhisattva who is able to receive the vows answers in this way, until the third reception of the pure vows is completed. The Bodhisattva who is able to receive the vows does not rise from his seat. The Bodhisattva who is able to transmit the vows, facing the Buddha image, universally towards the Buddhas and Bodhisattvas presently dwelling in the ten directions, respectfully makes offerings, prostrates at their feet, and reports thus: 'The Bodhisattva named so-and-so, has now, at my, the Bodhisattva so-and-so's place, even saying it three times, received the Bodhisattva vows. I, the Bodhisattva so-and-so, have witnessed for the Bodhisattva named so-and-so. May the Buddhas and Bodhisattvas, the foremost true saints, in the boundless and limitless worlds of the ten directions, in all times and places whether manifest or unmanifest, all sentient beings being fully awakened, also witness for this Bodhisattva named so-and-so who has received the vows.' The second and third times are also spoken in this way. Thus, the Karma (ritual) of receiving the vows is completed. From this moment onwards, immediately in the boundless and limitless worlds of the ten directions, before the Buddhas presently dwelling, and the Bodhisattvas who have entered the great grounds (Bhumis), a sign naturally appears. Through this sign, it is indicated that this Bodhisattva has received the pure vows that a Bodhisattva should receive.
時十方諸佛菩薩。於是菩薩法爾之相。生起憶念。由憶念故正智見轉。由正智見如實覺知。某世界中某名菩薩。某菩薩所正受菩薩所受凈戒。一切於此受戒菩薩。如子如弟生親善意眷念憐愍。由佛菩薩眷念憐愍。令是菩薩希求善法倍復增長無有退減。當知是名受菩薩戒。啟白請證。
如是已作受菩薩戒羯磨等事。授受菩薩俱起供養。普於十方無邊無際諸世界中諸佛菩薩。頂禮雙足恭敬而退。如是菩薩所受律儀戒。于餘一切所受律儀戒。最勝無上無量無邊大功德藏之所隨逐。第一最上善心意樂之所發起。普能對治於一切有情一切種惡行。一切別解脫律儀。於此菩薩律儀戒。百分不及一。千分不及一。數分不及一。計分不及一。算分不及一。喻分不及一。鄔波尼殺曇分亦不及一。攝受一切大功德故。
又此菩薩安住如是菩薩凈戒。先自數數專諦思惟。此是菩薩正所應作。此非菩薩正所應作。既思惟已然後為成正所作業。當勤修學。又應專勵聽聞菩薩素怛纜藏及以解釋。即此菩薩素怛纜藏摩怛履迦。隨其所聞當勤修學。
又諸菩薩不從一切。唯聰慧者求受菩薩所受凈戒。無凈信者不應從受。謂于如是所受凈戒。初無信解不能趣入不善思惟。有慳貪者慳貪弊者。有大欲者無喜足者。不應從受。毀凈戒者。于
諸學處無恭敬者。于戒律儀有慢緩者。不應從受。有忿恨者。多不忍者。於他違犯不堪耐者。不應從受。有懶惰者。有懈怠者。多分耽著日夜睡樂倚樂臥樂好合徒侶樂喜談者。不應從受。心散亂者下至不能構牛乳頃善心一緣住修習者。不應從受。有闇昧者。愚癡類者。極劣心者。誹謗菩薩素怛纜藏及菩薩藏摩怛履迦者。不應從受。
又諸菩薩于受菩薩戒律儀法。雖已具足受持究竟。而於謗毀菩薩藏者無信有情。終不率爾宣示開悟。所以者何。為其聞已不能信解大無知障之所覆蔽。便生誹謗。由誹謗故。如住菩薩凈戒律儀。成就無量大功德藏。彼誹謗者。亦為無量大罪業藏之所隨逐。乃至一切惡言惡見及惡思惟。未永棄捨終不免離。
又諸菩薩欲授菩薩菩薩戒時。先應為說菩薩法藏摩怛履迦菩薩學處及犯處相。令其聽受。以慧觀察自所意樂。堪能思擇受菩薩戒。非唯他勸非為勝他。當知是名堅固菩薩。堪受菩薩凈戒律儀。以受戒法如應正授。如是菩薩住戒律儀。有其四種他勝處法。何等為四。若諸菩薩為欲貪求利養恭敬。自讚毀他。是名第一他勝處法。若諸菩薩現有資財性慳財故。有苦有貧無依無怙正求財者來現在前。不起哀憐而修惠舍。正求法者來現在前。性慳法故雖現有法而不給施。是名第二他勝處法
。若諸菩薩長養如是種類忿纏。由是因緣不唯發起粗言便息。由忿蔽故加以手足塊石刀杖。捶打傷害損惱有情。內懷猛利忿恨意樂。有所違犯他來諫謝不受不忍不捨怨結。是名第三他勝處法。若諸菩薩謗菩薩藏。愛樂宣說開示建立像似正法。于像似法或自信解或隨他轉。是名第四他勝處法。如是名為菩薩四種他勝處法。
菩薩於四他勝處法。隨犯一種況犯一切。不復堪能于現法中增長攝受菩薩廣大菩提資糧。不復堪能于現法中意樂清凈。是即名為相似菩薩。非真菩薩。菩薩若用軟中品纏。毀犯四種他勝處法。不捨菩薩凈戒律儀。上品纏犯。即名為舍。若諸菩薩毀犯四種他勝處法。數數現行都無慚愧。深生愛樂見是功德。當知說名上品纏犯。非諸菩薩。暫一現行他勝處法。便舍菩薩凈戒律儀。如諸苾芻犯他勝法即便棄捨別解脫戒。若諸菩薩由此毀犯。棄捨菩薩凈戒律儀。于現法中堪任更受非不堪任。如苾芻住別解脫戒犯他勝法。于現法中不任更受。
略由二緣舍諸菩薩凈戒律儀。一者棄捨無上正等菩提大愿。二者現行上品纏犯他勝處法。若諸菩薩雖復轉身遍十方界在在生處。不捨菩薩凈戒律儀。由是菩薩不捨無上菩提大愿。亦不現行上品纏犯他勝處法。若諸菩薩轉受餘生忘失本念。值遇善友。為欲覺悟菩薩
【現代漢語翻譯】 現代漢語譯本：如果菩薩增長了像這樣種類的忿怒纏縛，由於這樣的因緣，不僅僅是說出粗暴的言語就停止，由於被忿怒矇蔽，還會加上手腳、石塊、刀杖，捶打傷害、損害惱亂有情。內心懷著猛烈強烈的忿恨意樂，對於違背自己意願的事情，別人來勸諫謝罪也不接受、不忍耐、不捨棄怨恨，這叫做第三種他勝處法（Pārājika-dharma，菩薩戒的根本重罪）。如果菩薩誹謗菩薩藏（Bodhisattva-piṭaka，菩薩的教法），喜愛宣說、開示、建立相似於正法的法，對於相似法或者自己相信理解，或者隨從他人而轉，這叫做第四種他勝處法。 像這樣就叫做菩薩的四種他勝處法。 菩薩對於四種他勝處法，隨便違犯一種，更何況違犯全部。不再能夠于現世中增長攝取菩薩廣大的菩提資糧，不再能夠于現世中意樂清凈。這就叫做相似菩薩，不是真正的菩薩。菩薩如果用軟弱或中等的煩惱纏縛，毀犯四種他勝處法，還不算捨棄菩薩清凈戒律儀；用上品的煩惱纏縛來犯，就叫做捨棄。如果菩薩毀犯四種他勝處法，屢次現行，都無慚愧，深深地喜愛，認為這是功德，應當知道這叫做上品煩惱纏縛的違犯。不是說菩薩暫時一次現行他勝處法，就捨棄菩薩清凈戒律儀，就像比丘犯了他勝法就立即捨棄別解脫戒（Prātimokṣa，聲聞乘的戒律）。如果菩薩由此毀犯，捨棄菩薩清凈戒律儀，在現世中可以重新受戒，不是不能夠重新受戒，就像比丘住在別解脫戒中，犯了他勝法，在現世中就不能夠重新受戒。 簡略地說，由於兩種因緣捨棄菩薩清凈戒律儀：一是捨棄無上正等菩提的大愿，二是現行上品煩惱纏縛的違犯他勝處法。如果菩薩即使轉身遍佈十方世界，在任何地方的任何生處，都不捨棄菩薩清凈戒律儀，因為這樣的菩薩不捨棄無上菩提的大愿，也不現行上品煩惱纏縛的違犯他勝處法。如果菩薩轉生到其他地方，忘記了以前的念頭，遇到善友，爲了覺悟菩薩
【English Translation】 English version: If Bodhisattvas cultivate such kinds of afflictive entanglements of anger, due to this cause, they not only stop at uttering harsh words, but also, being obscured by anger, add hands, feet, stones, knives, and staffs to beat, injure, harm, and afflict sentient beings. They harbor intense and fierce intentions of resentment. If others come to advise and apologize for offenses against them, they do not accept, do not endure, and do not relinquish their grudges. This is called the third Pārājika-dharma (a fundamental transgression of the Bodhisattva precepts). If Bodhisattvas slander the Bodhisattva-piṭaka (the teachings of the Bodhisattvas), delight in proclaiming, expounding, establishing, and setting up what resembles the true Dharma, and either believe and understand these semblances of Dharma themselves or follow others in doing so, this is called the fourth Pārājika-dharma. These are called the four Pārājika-dharmas of Bodhisattvas. If a Bodhisattva commits even one of these four Pārājika-dharmas, let alone all of them, they are no longer capable of increasing and accumulating the vast resources for Bodhi in this present life, nor are they capable of purifying their intentions in this present life. They are then called 'semblance Bodhisattvas,' not true Bodhisattvas. If a Bodhisattva violates the four Pārājika-dharmas with mild or moderate afflictive entanglements, they do not abandon the pure precepts and discipline of a Bodhisattva. Committing them with severe afflictive entanglements is called abandonment. If Bodhisattvas violate the four Pārājika-dharmas, repeatedly engaging in them without any shame or remorse, deeply delighting in them, and seeing them as meritorious, know that this is called a violation with severe afflictive entanglements. It is not that Bodhisattvas abandon the pure precepts and discipline of a Bodhisattva by temporarily engaging in a Pārājika-dharma once, as Bhikṣus who commit a Pārājika-dharma immediately abandon their Prātimokṣa (the vows of individual liberation). If Bodhisattvas abandon the pure precepts and discipline of a Bodhisattva due to these violations, they are capable of receiving the precepts again in this present life, it is not that they are incapable, just as Bhikṣus who abide in the Prātimokṣa and commit a Pārājika-dharma are not able to receive the precepts again in this present life. Briefly, there are two causes for abandoning the pure precepts and discipline of a Bodhisattva: first, abandoning the great vow for unsurpassed, complete, and perfect Bodhi; second, engaging in Pārājika-dharmas with severe afflictive entanglements. If Bodhisattvas, even if they transmigrate throughout the ten directions, in every place and every birth, do not abandon the pure precepts and discipline of a Bodhisattva, it is because such Bodhisattvas do not abandon the great vow for unsurpassed Bodhi, nor do they engage in Pārājika-dharmas with severe afflictive entanglements. If Bodhisattvas are reborn elsewhere and forget their previous intentions, and encounter virtuous friends in order to awaken the Bodhisattva
戒念。雖數重受。而非新受亦不新得。
瑜伽師地論卷第四十 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十一
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處戒品第十之二
如是菩薩安住菩薩凈戒律儀。于有違犯及無違犯是染非染軟中上品。應當了知。若諸菩薩安住菩薩凈戒律儀。于日日中若於如來或為如來造制多所。若於正法或為正法造經卷所。謂諸菩薩素怛纜藏摩怛理迦。若於僧伽。謂十方界已入大地諸菩薩眾。若不以其或少或多諸供養具而為供養。下至以身一拜禮敬。下至以語一四句頌讚佛法僧真實功德。下至以心一清凈信隨念三寶真實功德。空度日夜。是名有犯有所違越。若不恭敬懶惰懈怠而違犯者。是染違犯。若誤失念而違犯者。非染違犯。無違犯者。謂心狂亂。若已證入凈意樂地常無違犯。由得清凈意樂菩薩。譬如已得證凈苾芻恒時法爾于佛法僧以勝供具承事供養。若諸菩薩安住菩薩凈戒律儀。有其大欲而無喜足。于諸利養及以恭敬生著不捨。是名有犯有所違越。是染違犯。無違犯者。謂為斷彼生起樂欲。發勤精進攝彼對治。雖勤遮遏而為猛利性惑所蔽。數起現行。若諸菩薩安住菩薩凈戒律儀。見諸耆長有德可
【現代漢語翻譯】 現代漢語譯本： 關於戒律的憶念。即使多次受戒，也不是新受的，也不是新得到的。
《瑜伽師地論》卷第四十 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第四十一
彌勒菩薩說
三藏法師玄奘奉詔翻譯本地分中菩薩地第十五初持瑜伽處戒品第十之二
如此，菩薩安住于菩薩清凈戒律儀中，對於有違犯和無違犯，以及是染污還是非染污，是下品、中品還是上品，應當明瞭知曉。如果諸位菩薩安住于菩薩清凈戒律儀中，在每日之中，如果對於如來（Tathagata，佛的稱號）或者為如來建造的制多（Caitya，佛塔），如果對於正法（Dharma，佛法）或者為正法抄寫的經卷，也就是指諸位菩薩的素怛纜藏（Sutrantika，經藏）、摩怛理迦（Matrika，論藏），如果對於僧伽（Sangha，僧團），也就是指十方世界已經進入大地的諸位菩薩大眾，如果不以或少或多的各種供養具來供養，哪怕是以身體一拜來禮敬，哪怕是以言語一句四句頌來讚歎佛法僧的真實功德，哪怕是以內心一清凈的信心來隨念三寶的真實功德，就空度了日夜，這叫做有犯，有所違越。如果不恭敬、懶惰懈怠而違犯的，是染污違犯。如果是錯誤失念而違犯的，是非染污違犯。沒有違犯的情況是，心神狂亂。如果已經證入清凈意樂地，常常沒有違犯。由於得到清凈意樂的菩薩，譬如已經得到證凈的比丘（Bhiksu，出家男眾），恒常自然地以殊勝的供具承事供養佛法僧。如果諸位菩薩安住于菩薩清凈戒律儀中，有很大的慾望而沒有喜足，對於各種利養以及恭敬產生執著而不捨棄，這叫做有犯，有所違越，是染污違犯。沒有違犯的情況是，爲了斷除這些，生起樂欲，發起勤奮精進，攝取這些的對治。雖然勤奮遮止遏制，卻被猛利的習性迷惑所遮蔽，多次生起現行。如果諸位菩薩安住于菩薩清凈戒律儀中，見到年長的、有德行的
【English Translation】 English version: Mindfulness of precepts. Even if received multiple times, it is neither newly received nor newly obtained.
Yogacarabhumi-sastra, Volume 40 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 41
Said by Bodhisattva Maitreya
Translated under imperial decree by the Tripitaka Master Xuanzang, Chapter Two of the Tenth Precept Article of the First Yoga Practice Place in the Bodhisattva Ground of the Local Division, Number Fifteen
Thus, a Bodhisattva abiding in the pure precepts and discipline of a Bodhisattva should understand whether there is transgression or no transgression, whether it is defiled or undefiled, and whether it is of inferior, middling, or superior quality. If Bodhisattvas abide in the pure precepts and discipline of a Bodhisattva, and daily, whether towards the Tathagata (the Thus-Gone One, an epithet of the Buddha) or towards a caitya (shrine or stupa) built for the Tathagata, whether towards the True Dharma (the teachings of the Buddha) or towards scriptures written for the True Dharma, namely the Sutrantika (the collection of discourses) and Matrika (the collection of treatises) of the Bodhisattvas, whether towards the Sangha (the monastic community), namely the assembly of Bodhisattvas in the ten directions who have entered the great earth, if they do not make offerings with various offerings, whether few or many, even to the extent of bowing once with their body, even to the extent of praising the true virtues of the Buddha, Dharma, and Sangha with a four-line verse, even to the extent of mentally recollecting the true virtues of the Three Jewels with a single pure faith, and thus waste the day and night, this is called a transgression, a violation. If one transgresses out of disrespect, laziness, or negligence, it is a defiled transgression. If one transgresses out of error or forgetfulness, it is an undefiled transgression. There is no transgression when the mind is deranged. If one has already entered the ground of pure intention, there is constantly no transgression. Because a Bodhisattva has attained pure intention, just as a Bhiksu (Buddhist monk) who has attained purity constantly and naturally serves and makes offerings to the Buddha, Dharma, and Sangha with superior offerings. If Bodhisattvas abide in the pure precepts and discipline of a Bodhisattva, and have great desires without contentment, and become attached to and do not relinquish various gains and respect, this is called a transgression, a violation, and is a defiled transgression. There is no transgression when, in order to sever these, one generates a desire for joy, initiates diligent effort, and takes up the antidotes to them. Although one diligently restrains and suppresses them, one is obscured by the force of habitual defilements and they frequently arise. If Bodhisattvas abide in the pure precepts and discipline of a Bodhisattva, and see elders who are virtuous
敬同法者來。憍慢所制懷嫌恨心懷恚惱心。不起承迎不推勝座。若有他來語言談論慶慰請問。憍慢所制懷嫌恨心懷恚惱心。不稱正理髮言酬對。是名有犯有所違越。是染違犯。非憍慢制無嫌恨心無恚惱心。但由懶惰懈怠忘念無記之心。是名有犯有所違越。非染違犯。無違犯者。謂遭重病。或心狂亂。或自睡眠。他生覺想而來親附。語言談論慶慰請問。或自為他宣說諸法論義抉擇。或復與余談論慶慰。或他說法論義抉擇屬耳而聽。或有違犯說正法者。為欲將護說法者心。或欲方便調彼伏彼出不善處安立善處。或護僧制。或為將護多有情心而不酬對皆無違犯。
若諸菩薩安住菩薩凈戒律儀。他來延請。或往居家或往余寺。奉施飲食及衣服等諸資生具。憍慢所制懷嫌恨心懷恚惱心。不至其所不受所請。是名有犯有所違越。是染違犯。若由懶惰懈怠忘念無記之心。不至其所不受所請。是名有犯有所違越。非染違犯。無違犯者。或有疾病。或無氣力。或心狂亂。或處懸遠。或道有怖。或欲方便調彼伏彼出不善處安立善處。或余先請。或為無間修諸善法欲護善品令無暫廢。或為引攝未曾有義。或為所聞法義無退。如為所聞法義無退。論義抉擇當知亦爾。或復知彼懷損惱心詐來延請。或為護他多嫌恨心。或護僧制不至其所不受
【現代漢語翻譯】 現代漢語譯本： 對於那些與佛法持相同見解的人，如果由於驕慢的控制，心懷嫌恨和惱怒，而不起身迎接，不讓出好的座位；如果有人前來，用言語交談、慶賀、請問，也由於驕慢的控制，心懷嫌恨和惱怒，不用符合正理的言語來回答，這就被認為是有犯戒行為，有所違越，是屬於染污性的違犯。如果不是由於驕慢的控制，沒有嫌恨和惱怒之心，只是因為懶惰、懈怠、遺忘、無記之心而沒有做到，這也被認為是有犯戒行為，有所違越，但不是染污性的違犯。沒有違犯的情況包括：身患重病，或者精神錯亂，或者正在睡眠，他人產生覺想前來親近，用言語交談、慶賀、請問；或者自己爲了他人宣說諸法，討論法義，做出決斷；或者與其他人交談、慶賀；或者聽他人說法，討論法義，做出決斷；或者有人違犯了宣說正法的人，爲了保護說法者的心，或者爲了方便調伏對方，使之脫離不善之處，安立於善良之處，或者爲了維護僧團的制度，或者爲了保護多數有情的心而不作回答，這些都沒有違犯。
如果諸位菩薩安住于菩薩的清凈戒律，有人前來邀請，或者去往在家信徒的住所，或者去往其他的寺廟，奉獻飲食以及衣服等各種生活用品，如果因為驕慢的控制，心懷嫌恨和惱怒，而不去赴約，不接受邀請，這就被認為是有犯戒行為，有所違越，是屬於染污性的違犯。如果是由於懶惰、懈怠、遺忘、無記之心，不去赴約，不接受邀請，這也被認為是有犯戒行為，有所違越，但不是染污性的違犯。沒有違犯的情況包括：患有疾病，或者沒有力氣，或者精神錯亂，或者所處的地方遙遠，或者道路上有危險，或者爲了方便調伏對方，使之脫離不善之處，安立於善良之處，或者已經接受了其他的邀請，或者爲了不間斷地修習各種善法，想要保護善的品性，使其不被暫時廢棄，或者爲了引導攝受未曾有過的意義，或者爲了使所聽聞的法義不退失。如同爲了使所聽聞的法義不退失一樣，討論法義，做出決斷，也應當知道是同樣的道理。或者知道對方懷有損害惱怒之心，假裝前來邀請，或者爲了保護他人不產生過多的嫌恨之心，或者爲了維護僧團的制度，不去赴約，不接受邀請。
【English Translation】 English version: To those who share the same Dharma (law, teaching) views, if, controlled by arrogance, harboring resentment and anger, one does not rise to greet them or offer them a superior seat; if someone comes to converse, congratulate, or inquire, and, controlled by arrogance, harboring resentment and anger, one does not respond with words that align with the proper principles, this is considered an offense, a transgression, a defiled transgression. If it is not due to the control of arrogance, without resentment or anger, but merely due to laziness, negligence, forgetfulness, or an unmindful state, this is considered an offense, a transgression, but not a defiled transgression. There is no offense in cases such as: suffering from a severe illness, or being mentally deranged, or being asleep, when others arise with thoughts and approach to converse, congratulate, or inquire; or when oneself is expounding the Dharma, discussing its meaning, and making decisions for others; or when conversing and congratulating with others; or when listening attentively to others expounding the Dharma, discussing its meaning, and making decisions; or when someone violates those who expound the correct Dharma, in order to protect the mind of the Dharma expounder, or to skillfully subdue and tame them, leading them out of unwholesome states and establishing them in wholesome states, or to protect the monastic code, or to protect the minds of many sentient beings by not responding—all these are without offense.
If bodhisattvas (enlightenment beings) abide by the pure precepts of the bodhisattva vows, and someone comes to invite them, whether to a layperson's home or to another temple, offering food, clothing, and other necessities, if, controlled by arrogance, harboring resentment and anger, one does not go to the place or accept the invitation, this is considered an offense, a transgression, a defiled transgression. If it is due to laziness, negligence, forgetfulness, or an unmindful state that one does not go to the place or accept the invitation, this is considered an offense, a transgression, but not a defiled transgression. There is no offense in cases such as: having an illness, or lacking strength, or being mentally deranged, or being in a remote place, or the road being dangerous, or to skillfully subdue and tame them, leading them out of unwholesome states and establishing them in wholesome states, or having accepted another invitation beforehand, or to continuously cultivate various wholesome dharmas, wanting to protect wholesome qualities so that they are not temporarily abandoned, or to guide and gather unprecedented meanings, or to prevent the decline of the Dharma meanings that have been heard. Just as with preventing the decline of the Dharma meanings that have been heard, it should be known that discussing the meaning of the Dharma and making decisions are also the same. Or if one knows that the other person harbors harmful and angry intentions, pretending to invite, or to protect others from generating excessive resentment, or to protect the monastic code, not going to the place or accepting the invitation.
所請。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。他持種種生色可染末尼真珠琉璃等寶。及持種種眾多上妙財利供具。慇勤奉施。由嫌恨心或恚惱心違拒不受。是名有犯有所違越。是染違犯。舍有情故。若由懶惰懈怠忘念無記之心違拒不受。是名有犯有所違越。非染違犯。無違犯者。或心狂亂。或觀受已心生染著。或觀后時彼定追悔。或復知彼于施迷亂。或知施主隨舍隨受由是因緣定當貧匱。或知此物是僧伽物窣堵波物。或知此物劫盜他得。或知此物由是因緣多生過患。或殺或縛或罰或黜或嫌或責。違拒不受。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。他來求法。懷嫌恨心懷恚惱心。嫉妒變異不施其法。是名有犯有所違越。是染違犯。若由懶惰懈怠忘念無記之心不施其法。是名有犯有所違越非染違犯。無違犯者。謂諸外道伺求過短。或有重病或心狂亂。或欲方便調彼伏彼出不善處安立善處。或於是法未善通利。或復見彼不生恭敬無有羞愧以惡威儀而來聽受。或復知彼是鈍根性于廣法教得法究竟深生怖畏。當生邪見增長邪執衰損惱壞。或復知彼法至其手轉布非人。而不施與皆無違犯。
若諸菩薩安住菩薩凈戒律儀。于諸暴惡犯戒有情。懷嫌恨心懷恚惱心由彼暴惡犯戒為緣。方便棄捨不作饒益。是名有
【現代漢語翻譯】 現代漢語譯本： 所請求的，都沒有違犯。
如果諸位菩薩安住于菩薩清凈戒律，他人持有各種鮮艷的、可以染色的末尼（一種寶珠）、真珠（珍珠）、琉璃等寶物，以及持有各種眾多上妙的財物和供養器具，慇勤地奉獻施捨。如果（菩薩）由於嫌恨心或者恚惱心而拒絕不接受，這叫做有犯，有所違越，是染污的違犯，因為捨棄了有情。如果由於懶惰、懈怠、忘念、無記之心而拒絕不接受，這叫做有犯，有所違越，但不是染污的違犯。沒有違犯的情況是：或者心神狂亂，或者觀察接受後會生起染著，或者觀察到以後對方一定會後悔，或者知道對方在施捨時是迷亂的，或者知道施主隨著捨棄和接受，由此因緣一定會貧困，或者知道此物是僧伽（僧團）之物、窣堵波（佛塔）之物，或者知道此物是劫盜他人所得，或者知道此物由於這個因緣會產生很多過患，或者殺害，或者捆綁，或者懲罰，或者貶黜，或者嫌棄，或者責備，（菩薩）拒絕不接受，都沒有違犯。
如果諸位菩薩安住于菩薩清凈戒律，他人前來求法，（菩薩）懷著嫌恨心、懷著恚惱心，嫉妒變異，不施捨佛法給他，這叫做有犯，有所違越，是染污的違犯。如果由於懶惰、懈怠、忘念、無記之心而不施捨佛法給他，這叫做有犯，有所違越，但不是染污的違犯。沒有違犯的情況是：如果那些外道伺機尋求過失和短處，或者（求法者）有嚴重的疾病，或者心神狂亂，或者想要方便地調伏他、制伏他，使他脫離不善之處，安立於善良之處，或者對於這個佛法還沒有很好地通達和理解，或者看到對方不生恭敬心，沒有羞愧心，以惡劣的威儀前來聽受，或者知道對方是遲鈍的根性，對於廣大的佛法教義，得到佛法究竟的道理會深深地產生怖畏，將會產生邪見，增長邪執，衰損惱壞，或者知道佛法到了他的手中會轉而傳播給不適合的人，而不施捨給他，都沒有違犯。
如果諸位菩薩安住于菩薩清凈戒律，對於那些暴惡、犯戒的有情，懷著嫌恨心、懷著恚惱心，由於他們暴惡、犯戒的緣故，方便地捨棄他們，不作饒益，這叫做有
【English Translation】 English version: All requests are without violation.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and others hold various vivid and dyeable mani (a type of precious gem), pearls, lapis lazuli, and other treasures, as well as various abundant and exquisite wealth and offerings, and diligently offer them, if (the Bodhisattva) refuses to accept them due to resentment or anger, this is called an offense, a transgression, a defiled offense, because sentient beings are abandoned. If one refuses to accept due to laziness, negligence, forgetfulness, or an unmindful state, this is called an offense, a transgression, but not a defiled offense. There is no violation if: one is mentally deranged, or one observes that accepting would give rise to attachment, or one observes that the other party will definitely regret it later, or one knows that the other party is confused when giving, or one knows that the donor will inevitably become impoverished due to giving and receiving, or one knows that this object belongs to the Sangha (monastic community) or a stupa (Buddhist shrine), or one knows that this object was obtained by robbery from others, or one knows that this object will cause many faults due to this cause, such as killing, binding, punishment, demotion, dislike, or blame, (the Bodhisattva) refusing to accept is without violation.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and others come to seek the Dharma, (the Bodhisattva) harboring resentment, harboring anger, being jealous and altered, does not bestow the Dharma upon them, this is called an offense, a transgression, a defiled offense. If one does not bestow the Dharma due to laziness, negligence, forgetfulness, or an unmindful state, this is called an offense, a transgression, but not a defiled offense. There is no violation if: those non-Buddhists seek faults and shortcomings, or (the seeker) has a serious illness, or is mentally deranged, or wants to skillfully subdue them, control them, lead them out of unwholesome states, and establish them in wholesome states, or has not yet thoroughly understood and comprehended this Dharma, or sees that the other party does not generate respect, has no shame, and comes to listen with bad demeanor, or knows that the other party is of dull faculties, and will deeply fear the vast Buddhist teachings and the ultimate truth of the Dharma, will generate wrong views, increase wrong attachments, and decline and be harmed, or knows that the Dharma will be passed on to unsuitable people if it reaches their hands, and does not bestow it upon them, there is no violation.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and harbor resentment and anger towards those violent and precept-breaking sentient beings, and conveniently abandon them and do not benefit them because of their violence and precept-breaking, this is called an
犯有所違越。是染違犯。若由懶惰懈怠棄捨。由忘念故。不作饒益。是名有犯有所違越。非染違犯。何以故。非諸菩薩于凈持戒身語意業寂靜現行。諸有情所起憐愍心欲作饒益。如於暴惡犯戒有情于諸苦因而現轉者。無違犯者。謂心狂亂。或欲方便調彼伏彼。廣說如前。或為將護多有情心。或護僧制方便棄捨不作饒益。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。如薄伽梵。于別解脫毗奈耶中。將護他故建立遮罪。制諸聲聞令不造作。諸有情類未凈信者令生凈信。已凈信者令倍增長。于中菩薩與諸聲聞。應等修學無有差別。何以故。以諸聲聞自利為勝。尚不棄捨將護他行。為令有情未信者信。信者增長學所學處。何況菩薩利他為勝。若諸菩薩安住菩薩凈戒律儀。如薄伽梵。于別解脫毗奈耶中。為令聲聞少事少業少悕望住建立遮罪。制諸聲聞令不造作。于中菩薩與諸聲聞不應等學。何以故。以諸聲聞自利為勝不顧利他。于利他中少事少業少悕望住可名為妙。非諸菩薩利他為勝。不顧自利於利他中少事少業少悕望住得名為妙如是菩薩為利他故。從非親里長者居士婆羅門等及恣施家。應求百千種種衣服。觀彼有情有力無力。隨其所施如應而受。如說求衣求缽亦爾。如求衣缽。如是自求種種絲縷令非親里為織作衣。為利他
【現代漢語翻譯】 現代漢語譯本： 如果（菩薩）犯有所違越，這是染污的違犯。如果由於懶惰懈怠而放棄，或者由於忘唸的緣故，不去做利益眾生的事情，這叫做有犯有所違越，但不是染污的違犯。為什麼呢？因為菩薩對於清凈持戒的身語意業，寂靜地顯現行為，對於那些眾生所生起的憐憫心，想要利益他們，比如對於那些暴惡、犯戒的有情，在各種痛苦的因緣中顯現流轉的眾生，是沒有違犯的。比如心狂亂，或者想要方便調伏他們，如同前面所說的那樣。或者爲了保護眾多有情的心，或者爲了維護僧團的制度，方便地放棄不做利益的事情，都沒有違犯。
如果諸位菩薩安住在菩薩的清凈戒律中，如同薄伽梵（Bhagavan，世尊）在別解脫毗奈耶（Pratimoksha Vinaya，戒律）中，爲了保護他人而建立遮罪，制止各位聲聞（Śrāvaka，弟子）不要造作（惡業），使那些沒有清凈信仰的有情生起清凈的信仰，已經有清凈信仰的有情使他們的信仰更加增長，在這方面，菩薩和各位聲聞應該平等地修學，沒有差別。為什麼呢？因為各位聲聞以自利為殊勝，尚且不放棄保護他人的行為，爲了使有情中沒有信仰的人產生信仰，使有信仰的人增長信仰，而學習應該學習的地方。更何況菩薩以利他為殊勝呢？
如果諸位菩薩安住在菩薩的清凈戒律中，如同薄伽梵在別解脫毗奈耶中，爲了使聲聞們少事、少業、少希望地安住，而建立遮罪，制止各位聲聞不要造作（惡業），在這方面，菩薩和各位聲聞不應該平等地學習。為什麼呢？因為各位聲聞以自利為殊勝，不顧及利益他人，在利益他人的事情中，少事、少業、少希望地安住，可以稱之為妙。但菩薩以利益他人為殊勝，不顧及自身的利益，如果在利益他人的事情中，少事、少業、少希望地安住，就不能稱之為妙。像這樣的菩薩，爲了利益他人，從非親屬的長者、居士、婆羅門（Brahmana）等，以及可以隨意佈施的家庭中，應該尋求成百上千種的衣服，觀察那些有情有沒有能力，隨著他們所佈施的，如應地接受。如同所說的求衣，求缽（Bátra，食器）也是這樣。如同求衣求缽，像這樣自己尋求各種絲線，讓非親屬的人為自己織造衣服，爲了利益他人。
【English Translation】 English version: If (a Bodhisattva) commits a transgression, it is a defiled transgression. If, due to laziness and negligence, he abandons (a task), or due to forgetfulness, he does not act to benefit (others), it is called a transgression, but not a defiled transgression. Why? Because Bodhisattvas, with their pure conduct of body, speech, and mind, quietly manifest actions, and with the compassion arising in them for sentient beings, they desire to benefit them. For example, towards those violent and immoral beings who are seen revolving in various causes of suffering, there is no transgression. For example, if one's mind is deranged, or if one wishes to skillfully subdue them, as described before. Or, to protect the minds of many sentient beings, or to safeguard the monastic rules, one skillfully abandons acting for their benefit, there is no transgression.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, just as the Bhagavan (Bhagavan, the Blessed One) in the Pratimoksha Vinaya (Pratimoksha Vinaya, the code of monastic discipline) establishes prohibitive offenses to protect others, restraining the Śrāvakas (Śrāvaka, disciples) from committing (evil deeds), so that those sentient beings who do not have pure faith may generate pure faith, and those who already have pure faith may increase their faith, in this respect, Bodhisattvas and Śrāvakas should equally study and practice without any difference. Why? Because Śrāvakas regard self-benefit as paramount, they still do not abandon actions that protect others, in order to make sentient beings who do not have faith generate faith, and to make those who have faith increase their faith, and learn what should be learned. How much more so should Bodhisattvas, who regard benefiting others as paramount?
If Bodhisattvas abide in the pure precepts of a Bodhisattva, just as the Bhagavan in the Pratimoksha Vinaya establishes prohibitive offenses to enable Śrāvakas to dwell with few affairs, few activities, and few desires, restraining the Śrāvakas from committing (evil deeds), in this respect, Bodhisattvas and Śrāvakas should not equally study. Why? Because Śrāvakas regard self-benefit as paramount and do not consider benefiting others; dwelling with few affairs, few activities, and few desires in benefiting others can be called excellent. But Bodhisattvas regard benefiting others as paramount and do not consider their own benefit; if they dwell with few affairs, few activities, and few desires in benefiting others, it cannot be called excellent. Such Bodhisattvas, for the sake of benefiting others, should seek hundreds and thousands of various kinds of clothing from elders, householders, Brahmanas (Brahmana), etc., who are not relatives, and from families that can give freely, observing whether those sentient beings have the ability, and accepting according to what they give appropriately. Just as it is said about seeking clothing, seeking a Bátra (Bátra, a bowl) is also the same. Just as seeking clothing and a bowl, in this way, one should seek various kinds of silk threads and have non-relatives weave clothes for oneself, for the sake of benefiting others.
故應畜種種憍世耶衣諸坐臥具。事各至百。生色可染百千俱胝。復過是數亦應取積。如是等中少事少業少悕望住制止遮罪。菩薩不與聲聞共學。安住凈戒律儀菩薩。于利他中懷嫌恨心懷恚惱心。少事少業少悕望住。是名有犯有所違越。是染違犯。若由懶惰懈怠忘念無記之心。少事少業少悕望住。是名有犯有所違越。非染違犯。
若諸菩薩安住菩薩凈戒律儀。善權方便為利他故。于諸性罪少分現行。由是因緣于菩薩戒無所違犯生多功德。謂如菩薩見劫盜賊為貪財故欲殺多生。或復欲害大德聲聞獨覺菩薩。或復欲造多無間業。見是事已發心思惟。我若斷彼惡眾生命墮那落迦。如其不斷。無間業成當受大苦。我寧殺彼墮那落迦。終不令其受無間苦。如是菩薩意樂思惟。于彼眾生或以善心或無記心。知此事已為當來故深生慚愧。以憐愍心而斷彼命。由是因緣于菩薩戒無所違犯生多功德。又如菩薩見有增上增上宰官上品暴惡于諸有情無有慈愍專行逼惱。菩薩見已起憐愍心。發生利益安樂意樂。隨力所能若廢若黜增上等位。由是因緣于菩薩戒無所違犯生多功德。又如菩薩見劫盜賊奪他財物。若僧伽物窣堵波物。取多物已執為己有縱情受用。菩薩見已起憐愍心。于彼有情發生利益安樂意樂。隨力所能逼而奪取。勿令受用如是財
【現代漢語翻譯】 現代漢語譯本 因此，應該積蓄各種憍世耶（絲、絹一類的衣料）衣和各種坐臥用具，每樣東西都達到一百件。生色（未經染色的）的衣料可以染色，數量達到百千俱胝（億），甚至超過這個數目也應該取來積蓄。像這些事情中，如果爲了少事、少業、少希望而安住，制止和遮止罪行，這是菩薩不與聲聞（小乘修行者）共同學習的。安住于清凈戒律儀的菩薩，如果對於利益他人懷有嫌恨心、懷有恚惱心，卻還少事、少業、少希望而安住，這叫做有犯，有所違越，是染污的違犯。如果由於懶惰、懈怠、忘念、無記之心，而少事、少業、少希望而安住，這叫做有犯，有所違越，但不是染污的違犯。
如果各位菩薩安住于菩薩清凈戒律儀，以善巧方便爲了利益他人，對於一些性罪（本質上就是罪過的行為）少部分地現行，由於這個因緣，對於菩薩戒沒有違犯，反而產生很多功德。譬如，菩薩看見有劫盜賊因為貪圖錢財，想要殺害很多生命，或者想要加害大德聲聞、獨覺（獨自覺悟者）、菩薩，或者想要造作很多無間業（死後立即墮入地獄的罪業）。看見這件事後，菩薩發起心思惟：『我如果斷絕那個惡眾生的性命，我會墮入那落迦（地獄）。如果我不去斷絕，無間業成就，他將要遭受巨大的痛苦。我寧願殺了他，墮入那落迦，終究不讓他遭受無間地獄的痛苦。』像這樣，菩薩以意樂思惟，對於那個眾生或者以善心，或者以無記心（非善非惡的心），知道這件事後，爲了將來，深深地生起慚愧，以憐憫心而斷絕他的性命。由於這個因緣，對於菩薩戒沒有違犯，反而產生很多功德。又如，菩薩看見有增上（權力很大）的宰官，非常暴虐，對於各位有情沒有慈悲憐憫，專門施行逼迫惱亂。菩薩看見后，生起憐憫心，發生利益安樂的意樂，隨自己的能力，或者廢除或者罷黜增上宰官的職位。由於這個因緣，對於菩薩戒沒有違犯，反而產生很多功德。又如，菩薩看見劫盜賊奪取他人的財物，或者是僧伽（僧團）的財物，窣堵波（佛塔）的財物，拿走很多財物后，執為己有，縱情受用。菩薩看見后，生起憐憫心，對於那些有情發生利益安樂的意樂，隨自己的能力，逼迫而奪取，不讓他們受用這些財物。
【English Translation】 English version Therefore, one should accumulate various Kauśeya (silk or similar fabrics) garments and various sitting and sleeping furnishings, each item reaching a hundred pieces. Uncolored fabrics can be dyed, reaching hundreds of thousands of koṭis (hundreds of millions), and even more than that number should be taken and accumulated. In such matters, if one dwells with few affairs, few activities, and few desires, restraining and preventing transgressions, this is something that Bodhisattvas do not learn in common with Śrāvakas (Hinayana practitioners). A Bodhisattva abiding in pure precepts, if harboring resentment or anger towards benefiting others, yet still dwelling with few affairs, few activities, and few desires, this is called an offense, a transgression, a defiled transgression. If, due to laziness, negligence, forgetfulness, or an indifferent mind, one dwells with few affairs, few activities, and few desires, this is called an offense, a transgression, but not a defiled transgression.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, skillfully using expedient means for the benefit of others, and partially engage in inherently sinful acts, due to this cause, they do not violate the Bodhisattva precepts but generate much merit. For example, if a Bodhisattva sees robbers and thieves, out of greed for wealth, intending to kill many beings, or intending to harm virtuous Śrāvakas, Pratyekabuddhas (solitary Buddhas), or Bodhisattvas, or intending to commit many acts leading to immediate retribution (acts that cause immediate rebirth in hell). Seeing this, the Bodhisattva generates the thought: 'If I cut off the life of that evil being, I will fall into Naraka (hell). If I do not cut it off, the acts leading to immediate retribution will be accomplished, and he will suffer great pain. I would rather kill him and fall into Naraka than allow him to suffer the pain of immediate retribution.' Thus, the Bodhisattva, with intentional thought, towards that being, either with a benevolent mind or an indifferent mind (neither good nor evil), knowing this matter, for the sake of the future, deeply generates shame and remorse, and with a compassionate mind, cuts off his life. Due to this cause, there is no violation of the Bodhisattva precepts, but much merit is generated. Furthermore, if a Bodhisattva sees an increasingly powerful official, extremely cruel, without compassion for sentient beings, exclusively engaging in oppression and torment. Seeing this, the Bodhisattva generates a compassionate mind, arising with the intention of benefiting and bringing happiness, and to the best of their ability, either removes or demotes the official from their position. Due to this cause, there is no violation of the Bodhisattva precepts, but much merit is generated. Furthermore, if a Bodhisattva sees robbers and thieves stealing the property of others, or the property of the Sangha (monastic community), or the property of Stupas (Buddhist monuments), taking much property and claiming it as their own, indulging in its use. Seeing this, the Bodhisattva generates a compassionate mind, arising with the intention of benefiting and bringing happiness to those beings, and to the best of their ability, compels and seizes the property, preventing them from using it.
故。當受長夜無義無利。由此因緣所奪財寶。若僧伽物還復僧伽。窣堵波物還窣堵波。若有情物還復有情。又見眾主或園林主。取僧伽物窣堵波物言是己有縱情受用。菩薩見已思擇彼惡起憐愍心。勿令因此邪受用業當受長夜無義無利。隨力所能廢其所主。菩薩如是雖不與取。而無違犯生多功德。又如菩薩處在居家。見有母邑現無系屬習淫慾法繼心菩薩求非梵行。菩薩見已作意思惟。勿令心恚多生非福。若隨其欲便得自在。方便安處令種善根。亦當令其舍不善業。住慈愍心行非梵行。雖習如是穢染之法。而無所犯多生功德。出家菩薩為護聲聞聖所教誡令不壞滅。一切不應行非梵行。又如菩薩為多有情解脫命難囹圄縛難刖手足難劓鼻刵耳剜眼等難。雖諸菩薩為自命難亦不正知說于妄語。然為救脫彼有情故。知而思擇故說妄語。以要言之。菩薩唯觀有情義利非無義利。自無染心唯為饒益諸有情故。覆想正知而說異語。說是語時于菩薩戒無所違犯生多功德。又如菩薩。見諸有情為惡朋友之所攝受親愛不捨。菩薩見已起憐愍心。發生利益安樂意樂。隨能隨力說離間語。令離惡友舍相親愛。勿令有情由近惡友當受長夜無義無利。菩薩如是以饒益心說離間語。乖離他愛無所違犯生多功德。又如菩薩見諸有情為行越路非理而行。出粗惡
語猛利訶擯。方便令其出不善處安立善處。菩薩如是以饒益心。于諸有情出粗惡語。無所違犯生多功德。又如菩薩見諸有情信樂倡伎吟詠歌諷。或有信樂王賊飲食淫蕩街衢無義之論。菩薩于中皆悉善巧。于彼有情起憐愍心。發生利益安樂意樂。現前為作綺語。相應種種倡伎吟詠歌諷王賊飲食淫衢等論。令彼有情歡喜。引攝自在隨屬。方便獎導出不善處安立善處。菩薩如是現行綺語。無所違犯生多功德。
若諸菩薩安住菩薩凈戒律儀。生起詭詐虛談現相。方便研求假利求利。味邪命法無有羞恥堅持不捨。是名有犯有所違越。是染違犯。無違犯者。若為除遣生起樂欲發勤精進。煩惱熾盛蔽抑其心時時現起。
若諸菩薩安住菩薩凈戒律儀。為掉所動心不寂靜不樂寂靜。高聲嬉戲諠嘩紛聒。輕躁騰躍望他歡笑。如此諸緣。是名有犯有所違越。是染違犯。若忘念起。非染違犯。無違犯者。若為除遣生起樂欲。廣說如前。若欲方便解他所生嫌恨令息。若欲遣他所生愁惱若他性好如上諸事。方便攝受敬慎將護。隨彼而轉。若他有情猜阻菩薩。內懷嫌恨惡謀憎背。外現歡顏表內清凈。如是一切皆無違犯。若諸菩薩安住菩薩凈戒律儀。起如是見立如是論。菩薩不應忻樂涅槃。應于涅槃而生厭背。于諸煩惱及隨煩惱。不應怖畏
【現代漢語翻譯】 現代漢語譯本： 語猛利訶擯（Vagmolikabadhna，一種表達方式）。爲了方便，讓他們脫離不善之處，安立於善良之處。菩薩以這種饒益之心，對那些說粗惡語的有情眾生，並沒有任何違犯，反而會產生很多功德。又比如，菩薩看到一些有情眾生喜歡倡伎（changji，歌舞表演者）的吟詠歌諷，或者喜歡關於國王、盜賊、飲食、街衢（jiequ，街道）等無意義的言論。菩薩對這些都非常擅長，對這些有情眾生生起憐憫之心，想要給他們帶來利益和安樂，於是就用與綺語相應的各種倡伎吟詠歌諷、國王盜賊飲食淫衢等言論來讓他們歡喜，引導他們，讓他們自在地跟隨自己，方便地引導他們脫離不善之處，安立於善良之處。菩薩這樣現行綺語，並沒有任何違犯，反而會產生很多功德。
如果諸位菩薩安住在菩薩清凈戒律儀中，生起詭詐、虛談、現相，用方便的手段去研求，用虛假的利益來求取利益，貪圖邪命法（ajivaka，以不正當手段謀生的行為），沒有羞恥之心，堅持不捨棄，這叫做有犯，有所違越，是染污的違犯。沒有違犯的情況是：爲了去除這些行為，生起樂欲，發起勤奮精進，但煩惱熾盛，遮蔽抑制了他的心，以至於這些行為時時現起。
如果諸位菩薩安住在菩薩清凈戒律儀中，被掉舉所動，內心不寂靜，不喜歡寂靜，高聲嬉戲，喧譁紛擾，輕浮躁動，希望得到他人的歡笑，因為這些因緣，這叫做有犯，有所違越，是染污的違犯。如果是由於忘念而起，就不是染污的違犯。沒有違犯的情況是：爲了去除這些行為，生起樂欲，（內容）如前所述。如果想要方便地解除他人所生的嫌恨，讓他平息；或者想要去除他人所生的愁惱；或者他人天性就喜歡以上這些事情，就方便地攝受他，恭敬謹慎地將護他，順隨他。如果其他有情猜疑阻礙菩薩，內心懷有嫌恨，惡毒的謀劃，憎恨背離，但表面上卻顯現出歡顏，表明內心清凈，像這樣的一切都沒有違犯。如果諸位菩薩安住在菩薩清凈戒律儀中，生起這樣的見解，立下這樣的論調：菩薩不應該欣樂涅槃（nirvana，佛教的最高目標），應該對涅槃產生厭惡背離，對於各種煩惱以及隨煩惱，不應該感到害怕。
【English Translation】 English version: Vagmolikabadhna (a way of expression). For the sake of convenience, to lead them out of the unwholesome and establish them in the wholesome. When a Bodhisattva, with such a mind of benefiting others, speaks harsh words to sentient beings, there is no transgression, and much merit is generated. Furthermore, if a Bodhisattva sees sentient beings who enjoy the chanting, singing, and recitation of changji (performers), or who enjoy meaningless discussions about kings, thieves, food, streets (jiequ), and so on, the Bodhisattva is skilled in all of these. He feels compassion for these sentient beings and desires to bring them benefit and happiness. Therefore, he uses various kinds of pleasant speech corresponding to chanting, singing, recitation, discussions about kings, thieves, food, and promiscuous streets to make them happy, guide them, and allow them to follow him freely. He skillfully leads them out of the unwholesome and establishes them in the wholesome. When a Bodhisattva engages in pleasant speech in this way, there is no transgression, and much merit is generated.
If Bodhisattvas, abiding in the pure precepts of a Bodhisattva, generate deceit, false talk, and deceptive appearances, using expedient means to seek after false benefits, craving ajivaka (wrong livelihood), without shame, and persistently refusing to abandon it, this is called a transgression, a violation, a defiled transgression. There is no transgression if, in order to eliminate these actions, they generate a desire for joy and diligently strive, but their minds are obscured and suppressed by intense afflictions, causing these actions to arise from time to time.
If Bodhisattvas, abiding in the pure precepts of a Bodhisattva, are moved by agitation, their minds are not tranquil, they do not delight in tranquility, they engage in loud play, noisy clamor, frivolous leaping, and seeking laughter from others. Because of these conditions, this is called a transgression, a violation, a defiled transgression. If it arises from forgetfulness, it is not a defiled transgression. There is no transgression if, in order to eliminate these actions, they generate a desire for joy, as described previously. If they wish to expediently resolve the resentment that others have generated and cause it to subside, or if they wish to remove the sorrow that others have generated, or if others naturally enjoy the above-mentioned things, they expediently embrace them, respectfully and cautiously care for them, and follow them. If other sentient beings suspect and obstruct the Bodhisattva, harboring resentment, malicious plans, hatred, and betrayal, but outwardly display a joyful countenance and indicate inner purity, all of this is without transgression. If Bodhisattvas, abiding in the pure precepts of a Bodhisattva, generate such a view and establish such a theory: Bodhisattvas should not rejoice in nirvana (the ultimate goal of Buddhism), but should generate aversion and rejection towards nirvana, and should not fear the various afflictions and secondary afflictions.
而求斷滅。不應一向心生厭離。以諸菩薩三無數劫流轉生死求大菩提。若作此說。是名有犯有所違越。是染違犯。何以故。如諸聲聞于其涅槃忻樂親近。于諸煩惱及隨煩惱深心厭離。如是菩薩于大涅槃忻樂親近。于諸煩惱及隨煩惱深心厭離。其倍過彼百千俱胝。以諸聲聞唯為一身證得義利勤修正行。菩薩普為一切有情證得義利。勤修正行。是故菩薩當勤修集無雜染心。于有漏事隨順而行。成就勝出諸阿羅漢無雜染法。
若諸菩薩安住菩薩凈戒律儀。于自能發不信重言。所謂惡聲惡稱惡譽不護不雪。其事若實而不避護。是名有犯有所違越。是染違犯。若事不實而不清雪。是名有犯有所違越。非染違犯。無違犯者。若他外道若他憎嫉若自出家。因行乞行因修善行謗聲流佈。若忿蔽者若心倒者謗聲流佈。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。見諸有情應以種種辛楚加行猛利加行而得義利護其憂惱而不現行。是名有犯有所違越。非染違犯。無違犯者。觀由此緣于現法中少得義利多生憂惱。
若諸菩薩安住菩薩凈戒律儀。他罵報罵他瞋報瞋。他打報打他弄報弄。是名有犯有所違越。是染違犯。
若諸菩薩安住菩薩凈戒律儀。於他有情有所侵犯。或自不為彼疑侵犯。由嫌嫉心由慢所執。不如理謝而生
【現代漢語翻譯】 現代漢語譯本：而尋求斷滅。不應該一味地心生厭離。因為諸位菩薩要經歷無數劫的生死輪迴，才能求得大菩提（maha-bodhi，偉大的覺悟）。如果這樣說，就叫做有犯戒，有所違越。這是染污的違犯。為什麼呢？因為諸位聲聞（sravaka，聽聞佛法者）對於涅槃（nirvana，寂滅）心生歡喜，親近涅槃，對於各種煩惱以及隨煩惱深深地厭離。同樣的，菩薩對於大涅槃心生歡喜，親近大涅槃，對於各種煩惱以及隨煩惱深深地厭離，而且比聲聞更加強烈百千俱胝倍。因為諸位聲聞只是爲了自身證得義利而勤奮修行，而菩薩是爲了普度一切有情眾生證得義利而勤奮修行。所以菩薩應當勤奮修集沒有雜染的心，對於有漏的事情隨順而行，成就勝過諸位阿羅漢（arhat，已證得解脫的聖者）的沒有雜染的法。 如果諸位菩薩安住于菩薩凈戒律儀，對於自己所發的、不被信任和重視的言語，也就是惡聲、惡稱、惡譽，不加以保護和辯白。這件事如果是真實的，卻不避開和保護自己，就叫做有犯戒，有所違越。這是染污的違犯。如果這件事是不真實的，卻不清白辯雪，就叫做有犯戒，有所違越。這不是染污的違犯。沒有違犯的情況是：如果其他外道，或者其他心懷憎恨嫉妒的人，或者自己出家的人，因為乞食的行為，或者因為修善的行為，而使誹謗的聲音流傳開來；如果被憤怒矇蔽的人，或者心顛倒的人，使誹謗的聲音流傳開來，這些都沒有違犯。 如果諸位菩薩安住于菩薩凈戒律儀，看到有情眾生應該用種種辛苦的、劇烈的行為才能得到利益，但因為顧慮他們的憂愁煩惱而不去實行，就叫做有犯戒，有所違越。這不是染污的違犯。沒有違犯的情況是：觀察到由於這個緣故，在現世中只能得到很少的利益，卻會產生很多的憂愁煩惱。 如果諸位菩薩安住于菩薩凈戒律儀，別人罵他，他就罵回去；別人嗔恨他，他就嗔恨回去；別人打他，他就打回去；別人戲弄他，他就戲弄回去，就叫做有犯戒，有所違越。這是染污的違犯。 如果諸位菩薩安住于菩薩凈戒律儀，對於其他有情眾生有所侵犯，或者自己沒有做，卻被懷疑侵犯了，由於嫌棄嫉妒的心，由於傲慢的執著，不如理地謝罪而生氣。
【English Translation】 English version: And seek annihilation. One should not be constantly averse in mind. Because all Bodhisattvas (bodhi-sattva, beings striving for enlightenment) transmigrate through countless kalpas (aeons) of birth and death to seek Maha-Bodhi (maha-bodhi, Great Enlightenment). If one speaks in this way, it is called an offense, a transgression. This is a defiled transgression. Why? Because all Sravakas (sravaka, hearers of the Dharma) are joyful and close to Nirvana (nirvana, cessation), and deeply averse to all afflictions and secondary afflictions. Likewise, Bodhisattvas are joyful and close to Maha-Nirvana, and deeply averse to all afflictions and secondary afflictions, even a hundred thousand kotis (a very large number) times more than them. Because all Sravakas diligently cultivate right practice only to attain benefit and welfare for themselves alone, while Bodhisattvas diligently cultivate right practice to attain benefit and welfare for all sentient beings. Therefore, Bodhisattvas should diligently cultivate a mind free from defilement, and act in accordance with conditioned things, accomplishing undefiled Dharmas that surpass all Arhats (arhat, liberated beings). If Bodhisattvas abide in the pure precepts of the Bodhisattva precepts, and do not protect or defend against untrusted and unvalued words spoken about themselves, such as bad voices, bad names, and bad reputations. If the matter is true and they do not avoid or protect themselves, it is called an offense, a transgression. This is a defiled transgression. If the matter is not true and they do not clear and defend themselves, it is called an offense, a transgression. This is not a defiled transgression. There is no transgression if other heretics, or others with hatred and jealousy, or those who have left home themselves, spread slanderous voices because of begging or because of cultivating good deeds; or if those who are obscured by anger or those whose minds are inverted spread slanderous voices. In all these cases, there is no transgression. If Bodhisattvas abide in the pure precepts of the Bodhisattva precepts, and see that sentient beings should be benefited by various painful and intense actions, but do not carry them out because they are concerned about their worries and distress, it is called an offense, a transgression. This is not a defiled transgression. There is no transgression if they observe that due to this cause, they will gain little benefit in this present life but will generate much worry and distress. If Bodhisattvas abide in the pure precepts of the Bodhisattva precepts, and respond to cursing with cursing, to anger with anger, to hitting with hitting, and to teasing with teasing, it is called an offense, a transgression. This is a defiled transgression. If Bodhisattvas abide in the pure precepts of the Bodhisattva precepts, and commit an offense against other sentient beings, or are suspected of committing an offense even if they did not do it, and due to a mind of aversion and jealousy, or due to the grip of arrogance, do not apologize properly and become angry.
輕舍。是名有犯有所違越。是染違犯。若由懶惰懈怠放逸。不謝輕舍。是名有犯有所違越。非染違犯。無違犯者。若欲方便調彼伏彼出不善處安立善處。若是外道。若彼悕望要因現行非法有罪方受悔謝。若彼有情性好鬥諍。因悔謝時倍增憤怒。若復知彼為性堪忍體無嫌恨。若必了他因謝侵犯深生羞恥。而不悔謝。皆無違犯。若諸菩薩安住菩薩凈戒律儀。他所侵犯。彼還如法平等悔謝。懷嫌恨心欲損惱彼不受其謝。是名有犯有所違越。是染違犯。雖復于彼無嫌恨心不欲損惱。然由稟性不能堪忍故不受謝。亦名有犯有所違越。是染違犯。無違犯者。若欲方便調彼伏彼。廣說一切如前應知。若不如法不平等謝。不受彼謝亦無違犯。
若諸菩薩安住菩薩凈戒律儀。於他懷忿相續堅持生已不捨。是名有犯有所違越。是染違犯。無違犯者。為斷彼故生起樂欲。廣說如前。
若諸菩薩安住菩薩凈戒律儀。貪著供事增上力故。以愛染心管御徒眾。是名有犯有所違越。是染違犯。無違犯者。不貪供侍無愛染心管御徒眾。若諸菩薩安住菩薩凈戒律儀。懶惰懈怠耽睡眠樂臥樂倚樂。非時非量。是名有犯有所違越。是染違犯。無違犯者。若遭疾病若無氣力行路疲極。若為斷彼生起樂欲。廣說一切如前應知。
若諸菩薩安住菩
【現代漢語翻譯】 現代漢語譯本： 輕微的過失，如果犯了卻沒有懺悔，這叫做有犯並且有所違越，是染污性的違犯。如果因為懶惰、懈怠、放逸而不懺悔，這叫做有犯並且有所違越，但不是染污性的違犯。沒有違犯的情況是：如果想要方便地調伏對方，使他捨棄不善而安立於善，或者對方是外道，或者對方希望必須通過實際做出非法有罪的事情才接受懺悔，或者對方的性格喜歡爭鬥，因為懺悔反而會增加憤怒。如果知道對方的性格能夠忍耐，內心沒有嫌恨，或者對方因為其他原因而對自己的侵犯感到深深的羞恥，因此不懺悔，這些都沒有違犯。如果各位菩薩安住于菩薩的清凈戒律，被他人侵犯，對方如法平等地懺悔，卻懷著嫌恨心想要損害對方而不接受他的懺悔，這叫做有犯並且有所違越，是染污性的違犯。即使對對方沒有嫌恨心，也不想損害對方，但因為天性不能忍耐而不接受懺悔，也叫做有犯並且有所違越，是染污性的違犯。沒有違犯的情況是：如果想要方便地調伏對方，等等，所有的情況都應該像前面所說的那樣理解。如果不符合正法，或者懺悔不平等，不接受對方的懺悔也沒有違犯。 如果各位菩薩安住于菩薩的清凈戒律，對他人懷有忿恨，持續堅持而不捨棄，這叫做有犯並且有所違越，是染污性的違犯。沒有違犯的情況是：爲了斷除忿恨而生起意樂，等等，就像前面所說的那樣。 如果各位菩薩安住于菩薩的清凈戒律，因為貪圖供養的緣故，以愛染之心來管束徒眾，這叫做有犯並且有所違越，是染污性的違犯。沒有違犯的情況是：不貪圖供養，沒有愛染之心而管束徒眾。如果各位菩薩安住于菩薩的清凈戒律，懶惰懈怠，沉溺於睡眠的快樂、躺臥的快樂、依靠的快樂，不分時間和限度，這叫做有犯並且有所違越，是染污性的違犯。沒有違犯的情況是：如果生病，或者沒有力氣，或者走路疲憊，或者爲了斷除這些而生起意樂，等等，所有的情況都應該像前面所說的那樣理解。 如果各位菩薩安住于菩薩的清凈戒律。
【English Translation】 English version: A minor transgression, if committed but not repented, is called an offense and a violation, a defiled transgression. If one does not repent due to laziness, negligence, or carelessness, it is called an offense and a violation, but not a defiled transgression. There is no violation if one intends to skillfully subdue the other, to make them abandon the unwholesome and establish them in the wholesome, or if the other is a non-Buddhist, or if the other hopes to receive repentance only by actually committing illegal and sinful acts, or if the other's character is fond of contention, and repentance would only increase their anger. If one knows that the other's character is tolerant and has no resentment, or if the other is deeply ashamed of their transgression for other reasons and therefore does not repent, there is no violation in any of these cases. If bodhisattvas abide in the pure precepts of a bodhisattva and are transgressed against by others, and the other repents lawfully and equally, but they harbor resentment and wish to harm the other and do not accept their repentance, it is called an offense and a violation, a defiled transgression. Even if they have no resentment towards the other and do not wish to harm them, but because of their nature they cannot tolerate it and do not accept repentance, it is also called an offense and a violation, a defiled transgression. There is no violation if one intends to skillfully subdue the other, and so on, everything should be understood as said before. If the repentance is not in accordance with the Dharma or is not equal, there is no violation in not accepting their repentance. If bodhisattvas abide in the pure precepts of a bodhisattva and harbor resentment towards others, continuously holding on to it without abandoning it, it is called an offense and a violation, a defiled transgression. There is no violation if one generates the desire to abandon it, and so on, as said before. If bodhisattvas abide in the pure precepts of a bodhisattva and, due to attachment to offerings, control their followers with a mind of loving attachment, it is called an offense and a violation, a defiled transgression. There is no violation if one does not crave offerings and controls their followers without a mind of loving attachment. If bodhisattvas abide in the pure precepts of a bodhisattva and are lazy, negligent, and indulge in the pleasure of sleep, the pleasure of lying down, and the pleasure of leaning, without regard to time or measure, it is called an offense and a violation, a defiled transgression. There is no violation if one is ill, or has no strength, or is exhausted from walking, or generates the desire to abandon these, and so on, everything should be understood as said before. If bodhisattvas abide in the pure precepts of a bodhisattva.
薩凈戒律儀。懷愛染心談說世事虛度時日。是名有犯有所違越。是染違犯。若由忘念虛度時日。是名有犯有所違越。非染違犯。無違犯者。見他談說護彼意故。安住正念須臾而聽。若事希奇或暫問他或答他問。無所違犯。
若諸菩薩安住菩薩凈戒律儀。為令心住欲定其心。心懷嫌恨憍慢所持。不詣師所求請教授。是名有犯有所違越。是染違犯。懶惰懈怠而不請者。非染違犯。無違犯者。若遇疾病若無氣力。若知其師顛倒教授。若自多聞自有智力能令心定。若先已得所應教授而不請者。無所違犯。
若諸菩薩安住菩薩凈戒律儀。起貪慾蓋忍受不捨。是名有犯有所違越。是染違犯。無違犯者。若為斷彼生起樂欲發勤精進。煩惱猛利蔽抑心故時時現行。如貪慾蓋如是。瞋恚惛沉睡眠掉舉惡作。及與疑蓋當知亦爾。若諸菩薩安住菩薩凈戒律儀。貪味靜慮于味靜慮見為功德。是名有犯有所違越。是染違犯。無違犯者。若為斷彼生起樂欲。廣說如前。
若諸菩薩安住菩薩凈戒律儀。起如是見立如是論。菩薩不應聽聲聞乘相應法教。不應受持不應修學。菩薩何用於聲聞乘相應法教聽聞受持精勤修學。是名有犯有所違越。是染違犯。何以故。菩薩尚于外道書論精勤研究。況于佛語。無違犯者。為令一向習小法者舍彼
【現代漢語翻譯】 現代漢語譯本 薩凈戒律儀：如果（菩薩）懷著愛染之心談論世俗之事，虛度光陰，這叫做有犯，有所違越，是染污的違犯。如果因為忘念而虛度光陰，這叫做有犯，有所違越，但不是染污的違犯。沒有違犯的情況是：看到他人談論，爲了維護對方的心意，安住于正念，暫時聽一下。如果事情稀奇，或者暫時問他，或者回答他的問題，就沒有違犯。 如果諸位菩薩安住于菩薩凈戒律儀，爲了讓心安住，想要穩定自己的心，但心中懷著嫌恨、被驕慢所控制，不去老師那裡請求教授，這叫做有犯，有所違越，是染污的違犯。因為懶惰懈怠而不去請求的，不是染污的違犯。沒有違犯的情況是：如果遇到疾病，或者沒有力氣，或者知道老師顛倒教授，或者自己博學多聞，有智慧能力使心安定，或者先前已經得到應該得到的教授而不去請求的，就沒有違犯。 如果諸位菩薩安住于菩薩凈戒律儀，生起貪慾的覆蓋，忍受而不捨棄，這叫做有犯，有所違越，是染污的違犯。沒有違犯的情況是：爲了斷除它而生起喜好，發起勤奮精進，因為煩惱猛烈，遮蔽抑制了心，所以時時現行。像貪慾蓋一樣，嗔恚、昏沉、睡眠、掉舉、惡作以及疑蓋，應當知道也是如此。如果諸位菩薩安住于菩薩凈戒律儀，貪戀靜慮的滋味，認為靜慮的滋味是功德，這叫做有犯，有所違越，是染污的違犯。沒有違犯的情況是：爲了斷除它而生起喜好，詳細的說明如前所述。 如果諸位菩薩安住于菩薩凈戒律儀，生起這樣的見解，立下這樣的論調：菩薩不應該聽聞與聲聞乘相應的法教，不應該受持，不應該修學。菩薩為什麼要對與聲聞乘相應的法教聽聞、受持、精勤修學呢？這叫做有犯，有所違越，是染污的違犯。為什麼呢？菩薩尚且對外道的書論精勤研究，更何況是佛語。沒有違犯的情況是：爲了讓一向學習小乘佛法的人捨棄他們（的觀點）
【English Translation】 English version The pure precepts of the Samadhi (Samadhi: concentration): If one, with a mind stained by attachment, speaks of worldly affairs and wastes time, it is called an offense, a transgression. It is a defiled transgression. If one wastes time due to forgetfulness, it is called an offense, a transgression, but not a defiled transgression. There is no transgression if, seeing others speaking, one listens briefly out of consideration for their feelings, abiding in mindfulness. If the matter is unusual, or one briefly asks or answers a question, there is no transgression. If Bodhisattvas abide in the pure precepts of the Bodhisattvas, desiring to settle their minds and fix their hearts, but are filled with resentment and arrogance, and do not go to a teacher to request instruction, it is called an offense, a transgression. It is a defiled transgression. If one is lazy and negligent and does not request instruction, it is not a defiled transgression. There is no transgression if one is ill, or lacks strength, or knows that the teacher gives inverted teachings, or is learned and wise enough to settle the mind oneself, or has already received the necessary instruction and does not request it. If Bodhisattvas abide in the pure precepts of the Bodhisattvas, and generate the cover of greed, enduring it without abandoning it, it is called an offense, a transgression. It is a defiled transgression. There is no transgression if one generates a desire to abandon it, and diligently strives, but the afflictions are strong and obscure the mind, so it manifests from time to time. Just like the cover of greed, so too with anger, dullness, sleep, restlessness, regret, and doubt. If Bodhisattvas abide in the pure precepts of the Bodhisattvas, and crave the taste of meditative absorption, seeing the taste of meditative absorption as a virtue, it is called an offense, a transgression. It is a defiled transgression. There is no transgression if one generates a desire to abandon it, as described before. If Bodhisattvas abide in the pure precepts of the Bodhisattvas, and generate such a view, establishing such a theory: 'Bodhisattvas should not listen to teachings corresponding to the Śrāvakayāna (Śrāvakayāna: the Vehicle of Hearers), should not uphold them, should not study them. What need do Bodhisattvas have to listen to, uphold, and diligently study teachings corresponding to the Śrāvakayāna?' This is called an offense, a transgression. It is a defiled transgression. Why? Bodhisattvas diligently study even non-Buddhist treatises, let alone the words of the Buddha. There is no transgression if it is to cause those who are always learning the Lesser Vehicle to abandon their (views).
欲故。作如是說。
若諸菩薩安住菩薩凈戒律儀。于菩薩藏未精研究。于菩薩藏一切棄捨。于聲聞藏一向修學。是名有犯有所違越。非染違犯。
若諸菩薩安住菩薩凈戒律儀。現有佛教於佛教中未精研究。于異道論及諸外論精勤修學。是名有犯有所違越。是染違犯。無違犯者。若上聰敏若能速受。若經久時能不忘失。若於其義能思能達。若於佛教如理觀察。成就俱行無動覺者。于日日中常以二分修學佛語。一分學外。則無違犯。若諸菩薩安住菩薩凈戒律儀。越菩薩法。于異道論及諸外論研求善巧。深心寶玩愛樂味著。非如辛藥而習近之。是名有犯有所違越。是染違犯。
若諸菩薩安住菩薩凈戒律儀。聞菩薩藏。于甚深處最勝甚深真實法義諸佛菩薩難思神力。不生信解憎背譭謗。不能引義不能引法非如來說。不能利益安樂有情。是名有犯有所違越。是染違犯。如是譭謗或由自內非理作意。或隨順他而作是說。
若諸菩薩安住菩薩凈戒律儀。若聞甚深最甚深處心不信解。菩薩爾時應強信受。應無諂曲應如是學。我為非善盲無慧目。于如來眼隨所宣說于諸如來密意語言而生誹謗。菩薩如是自處無知仰推如來於諸佛法無不現知。等隨觀見。如是正行無所違犯。雖無信解然不誹謗。
若諸菩薩安
【現代漢語翻譯】 現代漢語譯本： 想要這樣做，（所以）這樣說：
如果諸位菩薩安住于菩薩清凈戒律的儀軌中，對於菩薩藏（Bodhisattva Pitaka，菩薩所應修學的經典）沒有深入研究，對於菩薩藏完全捨棄，只是一味地修學聲聞藏（Śrāvakapiṭaka，小乘經典），這叫做有犯，有所違越，但不是染污性的違犯。
如果諸位菩薩安住于菩薩清凈戒律的儀軌中，現在有的佛教經典不去深入研究，卻對於其他宗教的理論以及各種外道理論精勤修學，這叫做有犯，有所違越，是染污性的違犯。沒有違犯的情況是：如果（菩薩）非常聰敏，能夠快速接受，經過很長時間也不會忘記，對於其中的意義能夠思考理解，對於佛教的道理能夠如理觀察，成就了俱生的不動搖的覺悟，每天用二分的時間修學佛語，一分的時間學習外道理論，就沒有違犯。如果諸位菩薩安住于菩薩清凈戒律的儀軌中，超越了菩薩的規範，對於其他宗教的理論以及各種外道理論研究精通，內心深處珍視玩味，喜愛沉迷，不是像使用辛辣的藥物一樣（爲了治病）才接近它，這叫做有犯，有所違越，是染污性的違犯。
如果諸位菩薩安住于菩薩清凈戒律的儀軌中，聽聞菩薩藏，對於甚深之處，最殊勝甚深的真實法義，諸佛菩薩難以思議的神力，不生起信心和理解，反而憎恨背離譭謗，認為不能引出意義，不能引出正法，不是如來所說，不能利益安樂有情（sentient beings），這叫做有犯，有所違越，是染污性的違犯。像這樣的譭謗，或者由於自己內心不合理的思量，或者隨順他人而這樣說。
如果諸位菩薩安住于菩薩清凈戒律的儀軌中，如果聽聞到非常深奧的地方，內心不相信不理解，菩薩這個時候應該勉強自己相信接受，應該沒有諂媚虛偽，應該這樣學習：『我是不善之人，盲昧沒有智慧的眼睛，對於如來的教誨，隨著（我的理解）所宣說的，對於諸如來秘密的語言產生誹謗。』菩薩像這樣安於自己的無知，仰仗推崇如來，對於諸佛的教法沒有不完全知曉，平等隨順地觀察領會。像這樣正確的行為就沒有什麼違犯。雖然沒有信心和理解，但是不誹謗。
如果諸位菩薩安 English version: Desiring to do so, speaking thus:
If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, have not thoroughly studied the Bodhisattva Pitaka (Bodhisattva Pitaka, the scriptures that Bodhisattvas should study), completely abandon the Bodhisattva Pitaka, and only study the Śrāvakapiṭaka (Śrāvakapiṭaka, Hinayana scriptures), this is called an offense, a transgression, but not a defiled transgression.
If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, do not thoroughly study the existing Buddhist scriptures, but diligently study the theories of other religions and various externalist theories, this is called an offense, a transgression, and a defiled transgression. There is no transgression if (the Bodhisattva) is very intelligent, able to receive quickly, and does not forget after a long time, able to think and understand the meaning, able to observe Buddhist principles rationally, and achieves innate unwavering awakening, constantly studying Buddhist teachings for two parts of the day and studying externalist theories for one part of the day. If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, transgress the Bodhisattva's norms, study and become proficient in the theories of other religions and various externalist theories, cherish and savor them deeply in their hearts, loving and indulging in them, not approaching them like using pungent medicine (only for healing), this is called an offense, a transgression, and a defiled transgression.
If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, upon hearing the Bodhisattva Pitaka, regarding the profound places, the most supreme and profound true Dharma meanings, and the inconceivable divine powers of all Buddhas and Bodhisattvas, they do not generate faith and understanding, but instead hate, turn away from, and slander them, thinking that they cannot lead to meaning, cannot lead to the Dharma, are not spoken by the Tathagata, and cannot benefit and bring happiness to sentient beings (sentient beings), this is called an offense, a transgression, and a defiled transgression. Such slander is either due to their own irrational thoughts or following others in saying so.
If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, if upon hearing very profound places, their minds do not believe or understand, the Bodhisattva should at this time force themselves to believe and accept, should be without flattery and deceit, and should learn in this way: 'I am an unskilled person, blind and without the eyes of wisdom, and regarding the Tathagata's teachings, according to what (I understand) is proclaimed, I slander the secret language of all Tathagatas.' The Bodhisattva, in this way, rests in their own ignorance, relying on and praising the Tathagata, for there is nothing in the teachings of all Buddhas that is not completely known, equally and accordingly observed and understood. Such correct conduct has no transgression. Although there is no faith or understanding, there is no slander.
If those Bodhisattvas abide
【English Translation】 Desiring to do so, speaking thus:
If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, have not thoroughly studied the Bodhisattva Pitaka (Bodhisattva Pitaka, the collection of scriptures for Bodhisattvas), completely abandon the Bodhisattva Pitaka, and only study the Śrāvakapiṭaka (Śrāvakapiṭaka, the collection of scriptures for Śrāvakas), this is called an offense, a transgression, but not a defiled transgression.
If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, do not thoroughly study the existing Buddhist scriptures, but diligently study the theories of other religions and various externalist theories, this is called an offense, a transgression, and a defiled transgression. There is no transgression if (the Bodhisattva) is very intelligent, able to receive quickly, and does not forget after a long time, able to think and understand the meaning, able to observe Buddhist principles rationally, and achieves innate unwavering awakening, constantly studying Buddhist teachings for two parts of the day and studying externalist theories for one part of the day. If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, transgress the Bodhisattva's norms, study and become proficient in the theories of other religions and various externalist theories, cherish and savor them deeply in their hearts, loving and indulging in them, not approaching them like using pungent medicine (only for healing), this is called an offense, a transgression, and a defiled transgression.
If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, upon hearing the Bodhisattva Pitaka, regarding the profound places, the most supreme and profound true Dharma meanings, and the inconceivable divine powers of all Buddhas and Bodhisattvas, they do not generate faith and understanding, but instead hate, turn away from, and slander them, thinking that they cannot lead to meaning, cannot lead to the Dharma, are not spoken by the Tathagata, and cannot benefit and bring happiness to sentient beings (sentient beings), this is called an offense, a transgression, and a defiled transgression. Such slander is either due to their own irrational thoughts or following others in saying so.
If those Bodhisattvas abide in the precepts of pure Bodhisattva discipline, if upon hearing very profound places, their minds do not believe or understand, the Bodhisattva should at this time force themselves to believe and accept, should be without flattery and deceit, and should learn in this way: 'I am an unskilled person, blind and without the eyes of wisdom, and regarding the Tathagata's teachings, according to what (I understand) is proclaimed, I slander the secret language of all Tathagatas.' The Bodhisattva, in this way, rests in their own ignorance, relying on and praising the Tathagata, for there is nothing in the teachings of all Buddhas that is not completely known, equally and accordingly observed and understood. Such correct conduct has no transgression. Although there is no faith or understanding, there is no slander.
If those Bodhisattvas abide
住菩薩凈戒律儀。於他人所。有染愛心有瞋恚心。自讚毀他。是名有犯有所違越。是染違犯。無違犯者。若為摧伏諸惡外道。若為住持如來聖教。若欲方便調彼伏彼。廣說如前。或欲令其未凈信者發生凈信。已凈信者倍復增長。
若諸菩薩安住菩薩凈戒律儀。聞說正法論議抉擇。憍慢所制懷嫌恨心懷恚惱心而不往聽。是名有犯有所違越。是染違犯。若為懶惰懈怠所蔽而不往聽。非染違犯。無違犯者。若不覺知。若有疾病。若無氣力。若知倒說。若為護彼說法者心。若正了知彼所說義。是數所聞所持所了。若已多聞具足聞持其聞積集。若欲無間于境住心。若勤引發菩薩勝定。若自了知上品愚鈍其慧鈍濁。于所聞法難受難持難於所緣攝心令定。不往聽者。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。于說法師故思輕毀。不深恭敬嗤笑調弄。但依于文不依于義。是名有犯有所違越。是染違犯。
若諸菩薩安住菩薩凈戒律儀。于諸有情所應作事。懷嫌恨心懷恚惱心不為助伴。謂于能辦所應作事。或於道路若往若來。或於正說事業加行。或於掌護所有財寶。或於和好乖離諍訟。或於吉會或於福業不為助伴。是名有犯有所違越。是染違犯。若為懶惰懈怠所蔽不為助伴。非染違犯。無違犯者。若有疹疾若無氣力。若
【現代漢語翻譯】 現代漢語譯本： 若有菩薩安住于清凈的菩薩戒律，對於其他人，生起染愛之心，生起嗔恚之心，自我讚揚而詆譭他人，這叫做有犯戒，有所違越，是染污性的違犯。沒有違犯的情況是：如果爲了摧伏各種邪惡的外道，如果爲了住持如來的神聖教法，如果想要方便地調伏他們，制伏他們，詳細的說法如前所述。或者想要使那些尚未生起清凈信心的人，生起清凈的信心；已經生起清凈信心的人，信心更加增長。
若有菩薩安住于清凈的菩薩戒律，聽到宣說正法，進行論議和抉擇時，由於驕慢的控制，懷著嫌恨之心，懷著恚惱之心而不去聽聞，這叫做有犯戒，有所違越，是染污性的違犯。如果因為懶惰懈怠所矇蔽而不去聽聞，不是染污性的違犯。沒有違犯的情況是：如果沒有覺察到（說法），如果有疾病，如果沒有氣力，如果知道（說法者）顛倒錯亂地說，如果爲了保護說法者的心，如果真正瞭解他所說的意義，是多次聽聞、受持和理解的，如果已經多聞，具足聞持，積累了所聞，如果想要無間斷地將心安住在所緣境上，如果勤奮地引發菩薩殊勝的禪定，如果自己瞭解自己是屬於上品愚鈍，智慧遲鈍昏濁，對於所聽聞的法難以接受，難以憶持，難以將心攝持在所緣境上而得禪定，不去聽聞的，都沒有違犯。
若有菩薩安住于清凈的菩薩戒律，對於說法師，故意輕視譭謗，不深切地恭敬，嗤笑調戲，只依據文字而不依據義理，這叫做有犯戒，有所違越，是染污性的違犯。
若有菩薩安住于清凈的菩薩戒律，對於眾生所應該做的事情，懷著嫌恨之心，懷著恚惱之心而不去幫助，比如對於能夠辦理的應該做的事情，或者在道路上，無論是前往還是回來，或者對於正確的說法事業的進行，或者對於掌管守護所有的財寶，或者對於和解乖離的爭訟，或者在吉祥的聚會，或者在有福的行業中不去幫助，這叫做有犯戒，有所違越，是染污性的違犯。如果因為懶惰懈怠所矇蔽而不去幫助，不是染污性的違犯。沒有違犯的情況是：如果有疾病，如果沒有氣力，如果...
【English Translation】 English version: If a Bodhisattva abides in the pure precepts of the Bodhisattva, and towards others, generates a mind of tainted love, generates a mind of anger, praises oneself and disparages others, this is called an offense, a transgression, a defiled transgression. There is no transgression if it is to subdue evil non-Buddhist paths, to uphold the sacred teachings of the Tathagata (如來, Thus Come One), to skillfully tame and subdue them, as described in detail before. Or if it is to cause those who have not yet generated pure faith to generate pure faith, and to increase the faith of those who already have pure faith.
If a Bodhisattva abides in the pure precepts of the Bodhisattva, and when hearing the exposition of the correct Dharma (法, Dharma), discussing and deciding, due to being controlled by arrogance, harbors resentment, harbors anger, and does not go to listen, this is called an offense, a transgression, a defiled transgression. If it is due to being obscured by laziness and懈怠 (xie dai, sloth) that one does not go to listen, it is not a defiled transgression. There is no transgression if one is not aware, if one is ill, if one has no strength, if one knows that the speaker is speaking in a reversed or confused manner, if it is to protect the mind of the Dharma teacher, if one truly understands the meaning of what he is saying, which is something that has been heard, held, and understood many times, if one has already heard much, possesses the ability to retain what has been heard, and has accumulated what has been heard, if one wishes to continuously abide the mind on the object, if one diligently cultivates the superior Samadhi (三昧, concentration) of the Bodhisattva, if one understands oneself to be of superior dullness, with dull and turbid wisdom, and finds it difficult to receive the Dharma that is heard, difficult to retain it, and difficult to gather the mind on the object to attain Samadhi, there is no transgression in not going to listen.
If a Bodhisattva abides in the pure precepts of the Bodhisattva, and intentionally belittles and disparages the Dharma teacher, does not deeply respect them, mocks and teases them, relies only on the words and not on the meaning, this is called an offense, a transgression, a defiled transgression.
If a Bodhisattva abides in the pure precepts of the Bodhisattva, and towards sentient beings in matters that should be done, harbors resentment, harbors anger, and does not assist them, such as in matters that can be handled and should be done, or on the road, whether going or coming, or in the correct exposition of the Dharma, or in the undertaking of activities, or in the management and protection of all wealth, or in reconciling disputes, or in auspicious gatherings, or in meritorious activities, and does not assist them, this is called an offense, a transgression, a defiled transgression. If it is due to being obscured by laziness and懈怠 (xie dai, sloth) that one does not assist them, it is not a defiled transgression. There is no transgression if one is ill, if one has no strength, if...
了知彼自能成辦。若知求者自有依怙。若知所作能引非義能引非法。若欲方便調彼伏彼。廣說如前。若先許余為作助伴。若轉請他有力者助。若於善品正勤修習不欲暫廢。若性愚鈍于所聞法難受難持。如前廣說。若為將護多有情意。若護僧制不為助伴。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。見諸有情遭重疾病。懷嫌恨心懷恚惱心不往供事。是名有犯有所違越。是染違犯。若為懶惰懈怠所蔽不往供事。非染違犯。無違犯者。若自有病若無氣力。若轉請他有力隨順令往供事。若知病者有依有怙。若知病者自有勢力能自供事。若了知彼長病所觸堪自支援。若為勤修廣大無上殊勝善品。若欲護持所修善品令無間缺。若自了知上品愚鈍其慧鈍濁于所聞法難受難持。難於所緣攝心令定。若先許余為作供事。如於病者。于有苦者為作助伴。欲除其苦當知亦爾。
若諸菩薩安住菩薩凈戒律儀。見諸有情為求現法后法事故廣行非理。懷嫌恨心懷恚惱心。不為宣說如實正理。是名有犯有所違越。是染違犯。若由懶惰懈怠所蔽不為宣說。非染違犯。無違犯者。若自無知若無氣力。若轉請他有力者說。若即彼人自有智力。若彼有餘善友攝受。若欲方便調彼伏彼。廣說如前。若知為說如實正理起嫌恨心若發惡言若顛倒受若無愛敬
【現代漢語翻譯】 現代漢語譯本： 如果瞭解對方自己能夠處理，或者知道尋求幫助的人已經有依靠，或者知道所做的事情會導致不正當或非法的情況，如果想要方便地調伏對方，可以參考前面的說明。如果事先答應幫助別人，或者轉而請求其他有能力的人幫忙，或者正在精進地修習善法而不願意暫時停止，或者天性愚鈍，對於聽聞的佛法難以接受和理解，這些情況都可以參考前面的詳細說明。如果爲了保護多數眾生的心意，或者爲了維護僧團的規章制度而不提供幫助，都不算違犯。
如果諸位菩薩安住于菩薩清凈戒律，看到眾生遭受嚴重疾病，心懷嫌棄和惱怒而不去照顧，這就被認為是有違犯，屬於染污性的違犯。如果是由於懶惰懈怠而沒有去照顧，則不屬於染污性的違犯。沒有違犯的情況包括：如果自己生病或者沒有力氣，或者轉而請求其他有能力且願意幫忙的人去照顧，或者知道病人有依靠和幫助，或者知道病人自己有能力照顧自己，或者瞭解病人雖然長期生病但能夠自己支撐，或者爲了精進修習廣大無上殊勝的善法，或者想要守護自己所修習的善法不中斷，或者自己知道自己天生愚鈍，智慧遲鈍，對於聽聞的佛法難以接受和理解，難以將心專注于所緣境而入定。如果事先答應幫助其他人做事情，就像對待病人一樣，對於遭受痛苦的人提供幫助，想要解除他們的痛苦，也應當知道也是如此。
如果諸位菩薩安住于菩薩清凈戒律，看到眾生爲了追求現世和來世的利益而廣泛地進行不正當的行為，心懷嫌棄和惱怒，而不為他們宣說如實的正確道理，這就被認為是有違犯，屬於染污性的違犯。如果是由於懶惰懈怠而不為他們宣說，則不屬於染污性的違犯。沒有違犯的情況包括：如果自己沒有智慧或者沒有力氣，或者轉而請求其他有能力的人去宣說，或者那個人自己有智慧和能力，或者那個人有其他的善友在幫助他，或者想要方便地調伏對方，可以參考前面的說明。如果知道為對方宣說如實的正確道理會引起對方的嫌棄和惱怒，或者說出惡語，或者顛倒理解，或者沒有愛戴和恭敬之心。
【English Translation】 English version: If one understands that the person can manage on their own, or knows that the seeker has their own support, or knows that the action will lead to what is unrighteous or unlawful, if one wishes to skillfully subdue them, refer to the previous explanation. If one has previously promised to assist another, or turns to request help from someone more capable, or is diligently practicing virtuous qualities and does not wish to interrupt them even temporarily, or is naturally dull and finds it difficult to receive and retain the Dharma they have heard, refer to the previous detailed explanation. If it is to protect the minds of many sentient beings, or to protect the monastic regulations and not be an assistant, there is no transgression.
If Bodhisattvas abide in the Bodhisattva's pure precepts and see sentient beings suffering from severe illnesses, harboring resentment and anger, and do not attend to them, this is considered a transgression, a defiled transgression. If it is due to laziness and indolence that they do not attend to them, it is not a defiled transgression. There is no transgression if: one is ill or lacks strength, or turns to request another capable and willing person to attend to them, or knows that the sick person has support and help, or knows that the sick person has the ability to care for themselves, or understands that the sick person, although suffering from a long-term illness, is able to support themselves, or is diligently practicing vast, unsurpassed, and excellent virtuous qualities, or wishes to protect the virtuous qualities they are cultivating from interruption, or knows that they are naturally dull, their wisdom is weak, and they find it difficult to receive and retain the Dharma they have heard, and difficult to focus their mind on the object of contemplation and attain samadhi. If one has previously promised to assist others, just as with the sick, providing assistance to those who are suffering, wishing to remove their suffering, know that it is the same.
If Bodhisattvas abide in the Bodhisattva's pure precepts and see sentient beings engaging in improper actions to seek benefits in this life and the next, harboring resentment and anger, and do not explain to them the true and correct principles, this is considered a transgression, a defiled transgression. If it is due to laziness and indolence that they do not explain to them, it is not a defiled transgression. There is no transgression if: one lacks knowledge or strength, or turns to request another capable person to explain, or that person has their own wisdom and ability, or that person has other virtuous friends supporting them, or one wishes to skillfully subdue them, refer to the previous explanation. If one knows that explaining the true and correct principles will cause the other person to harbor resentment and anger, or speak harsh words, or misunderstand, or lack love and respect.
。若復知彼性弊𢤱悷。不為宣說。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。于先有恩諸有情所。不知恩惠不了恩惠。懷嫌恨心不欲現前如應酬報。是名有犯有所違越。是染違犯。若為懶惰懈怠所蔽不現酬報。非染違犯。無違犯者。勤加功用無力無能不獲酬報。若欲方便調彼伏彼。廣說如前。若欲報恩而彼不受。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。見諸有情墮在喪失財寶眷屬祿位難處。多生愁惱。懷嫌恨心不往開解。是名有犯有所違越。是染違犯。若為懶惰懈怠所蔽不往開解。非染違犯。無違犯者。應知如前。於他事業不為助伴。
若諸菩薩安住菩薩凈戒律儀。有飲食等資生眾具。見有求者來正悕求飲食等事。懷嫌恨心懷恚惱心而不給施。是名有犯有所違越。是染違犯。若由懶惰懈怠放逸不能施與。非染違犯。無違犯者。若現無有可施財物。若彼悕求不如法物所不宜物。若欲方便調彼伏彼。廣說如前。若來求者王所匪宜將護王意。若護僧制而不惠施皆無違犯。
若諸菩薩安住菩薩凈戒律儀。攝受徒眾懷嫌恨心。而不隨時無倒教授無倒教誡。知眾匱乏。而不為彼從諸凈信長者居士婆羅門等。如法追求衣服飲食諸坐臥具病緣醫藥資身什物隨時供給。是名有犯有所違越。是染違犯。若由懶惰
【現代漢語翻譯】 現代漢語譯本：如果又知道那些人天性 злобный (xiōng è) [兇惡，暴戾]，不為他們宣說（佛法），都不算違犯。
如果諸位菩薩安住于菩薩凈戒的律儀中，對於先前對自己有恩的眾生，不知恩惠，不瞭解恩惠，心懷嫌恨，不願及時如應地報答，這叫做有犯，有所違越，是染污的違犯。如果因為懶惰懈怠所矇蔽而不及時報答，不是染污的違犯。沒有違犯的情況是：勤加努力，但無力無能，無法獲得報答的機會。如果想要方便地調伏他們，詳細的說法如前所述。如果想要報恩而對方不接受，都不算違犯。
如果諸位菩薩安住于菩薩凈戒的律儀中，看到眾生墮落在喪失財寶、眷屬、祿位的困境中，非常愁苦惱怒，心懷嫌恨而不去開導勸解，這叫做有犯，有所違越，是染污的違犯。如果因為懶惰懈怠所矇蔽而不去開導勸解，不是染污的違犯。沒有違犯的情況，應該知道如前所述。對於他人的事業不去做幫助。
如果諸位菩薩安住于菩薩凈戒的律儀中，擁有飲食等維持生活的物資，看到有乞求者前來如理如法地乞求飲食等事物，心懷嫌恨，心懷惱怒而不給予施捨，這叫做有犯，有所違越，是染污的違犯。如果由於懶惰懈怠放逸而不能施與，不是染污的違犯。沒有違犯的情況是：如果現在沒有可以施捨的財物，如果他們乞求不如法的物品或不適宜的物品，如果想要方便地調伏他們，詳細的說法如前所述。如果前來乞求的人是國王所不適宜的，需要維護國王的意願，如果爲了維護僧團的制度而不施捨，都不算違犯。
如果諸位菩薩安住于菩薩凈戒的律儀中，攝受徒眾，心懷嫌恨，而不隨時進行正確無誤的教授和教誡，知道徒眾匱乏，而不為他們從諸位具有清凈信仰的長者、居士、婆羅門等處，如法地尋求衣服、飲食、各種坐臥用具、治病的醫藥以及維持生活的什物，並及時供給，這叫做有犯，有所違越，是染污的違犯。如果由於懶惰
【English Translation】 English version: Furthermore, if one knows that those beings are by nature злой (zloy) [malicious, fierce], not speaking (the Dharma) to them is not a transgression.
If Bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and towards sentient beings who have previously been kind to them, they do not recognize or understand their kindness, harbor resentment, and are unwilling to promptly reciprocate as appropriate, this is called an offense, a transgression. It is a defiled transgression. If they are obscured by laziness and懈怠 (xiè dài) [negligence] and do not reciprocate promptly, it is not a defiled transgression. There is no transgression if they diligently exert effort but lack the strength or ability to obtain the opportunity to reciprocate. If they wish to skillfully subdue and tame them, the detailed explanation is as previously stated. If they wish to repay kindness but the other party does not accept it, there is no transgression.
If Bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and see sentient beings fallen into difficult circumstances of losing wealth, family, status, and experiencing much sorrow and distress, harbor resentment and do not go to enlighten and console them, this is called an offense, a transgression. It is a defiled transgression. If they are obscured by laziness and 懈怠 (xiè dài) [negligence] and do not go to enlighten and console them, it is not a defiled transgression. The circumstances of no transgression should be understood as previously stated. Not being a helpful companion in others' affairs.
If Bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and possess provisions such as food and drink, and see seekers coming to properly request things such as food and drink, harbor resentment, harbor anger, and do not give alms, this is called an offense, a transgression. It is a defiled transgression. If they are unable to give due to laziness, 懈怠 (xiè dài) [negligence], and 放逸 (fàng yì) [carelessness], it is not a defiled transgression. There is no transgression if they currently have no wealth to give, if they request unlawful or unsuitable items, if they wish to skillfully subdue and tame them, the detailed explanation is as previously stated. If the seekers are inappropriate for the king, and it is necessary to protect the king's intentions, if they do not give alms in order to maintain the monastic regulations, there is no transgression.
If Bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and gather disciples, harbor resentment, and do not provide timely and accurate teachings and instructions, know that the assembly is lacking, and do not, for their sake, seek from pure-faith elders, lay practitioners, Brahmins, etc., clothing, food, various sitting and sleeping implements, medicine for illness, and necessities for life, and provide them in a timely manner, this is called an offense, a transgression. It is a defiled transgression. If due to laziness
懈怠放逸。不往教授。不往教誡。不為追求如法眾具。非染違犯。無違犯者。若欲方便調彼伏彼。廣說如前。若護僧制若有疹疾。若無氣力不任加行。若轉請余有勢力者。若知徒眾世所共知有大福德。各自有力求衣服等資身眾具。若隨所應教授教誡。皆已無倒教授教誡。若知眾內有本外道為竊法故。來入眾中無所堪能不可調伏。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。懷嫌恨心於他有情不隨心轉。是名有犯有所違越。是染違犯。若由懶惰懈怠放逸不隨其轉。非染違犯。無違犯者。若彼所愛非彼所宜。若有疾病若無氣力不任加行。若護僧制。若彼所愛雖彼所宜。而於多眾非宜非愛。若為降伏諸惡外道。若欲方便調彼伏彼。廣說如前不隨心轉。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。懷嫌恨心。他實有德不欲顯揚。他實有譽不欲稱美。他實妙說不讚善哉。是名有犯有所違越。是染違犯。若由懶惰懈怠放逸不顯揚等。非染違犯。無違犯者。若知其人性好少欲。將護彼意。若有疾病若無氣力。若欲方便調彼伏彼。廣說如前。若護僧制。若知由此顯揚等緣起彼雜染憍舉無義。為遮此過。若知彼德雖似功德而非實德。若知彼譽雖似善譽而非實譽。若知彼說雖似妙說而實非妙。若為降伏諸惡外道。若為待他言論究竟
【現代漢語翻譯】 現代漢語譯本：
懈怠放逸，不去教授（Upadhyaya，指親教師），不去教誡（Anusasana，指教導），不為（弟子）追求如法的資身用具，這是染污的違犯。沒有違犯的情況是：如果想要方便地調伏他們，如同前面所說。如果爲了守護僧團的規制，或者有疾病，或者沒有氣力不能勝任，或者轉請其他有勢力的人，或者知道徒眾是世人共知有大福德的人，各自有能力尋求衣服等資身用具。如果隨其所應地教授教誡，都已經沒有顛倒地教授教誡。如果知道僧團內有原本是外道的人，爲了偷學佛法而進入僧團，沒有什麼能力，不可調伏，這些都沒有違犯。
如果諸位菩薩安住于菩薩凈戒律儀，懷著嫌恨心，對於其他有情不隨順其心意，這叫做有犯，有所違越，是染污的違犯。如果是由於懶惰、懈怠、放逸而不隨順其心意，不是染污的違犯。沒有違犯的情況是：如果他所喜愛的東西對他並不適宜，或者有疾病，或者沒有氣力不能勝任，或者爲了守護僧團的規制。如果他所喜愛的東西雖然對他適宜，但是對於多數人來說並不適宜也不受歡迎。如果是爲了降伏各種惡劣的外道，或者想要方便地調伏他們，如同前面所說不隨順其心意，這些都沒有違犯。
如果諸位菩薩安住于菩薩凈戒律儀，懷著嫌恨心，對於他人真實擁有的功德不想要顯揚，對於他人真實擁有的美譽不想要稱讚，對於他人真實擁有的巧妙言說不讚嘆『善哉』，這叫做有犯，有所違越，是染污的違犯。如果是由於懶惰、懈怠、放逸而不顯揚等等，不是染污的違犯。沒有違犯的情況是：如果知道這個人喜歡少欲知足，爲了將護他的心意，或者有疾病，或者沒有氣力。如果想要方便地調伏他們，如同前面所說。如果爲了守護僧團的規制。如果知道由於顯揚等等的緣故，會引起他雜染的憍慢自大，沒有意義，爲了遮止這種過失。如果知道他的功德雖然像是功德，但並非真實的功德。如果知道他的美譽雖然像是善譽，但並非真實的善譽。如果知道他的言說雖然像是妙說，但實際上並非巧妙。如果是爲了降伏各種惡劣的外道，或者爲了等待他人言論的究竟。
【English Translation】 English version:
Negligence and carelessness, not going to the Upadhyaya (preceptor), not going to the Anusasana (instruction), not seeking lawful requisites for (disciples), this is a defiled transgression. There is no transgression if one wishes to skillfully subdue them, as described before. If it is to protect the monastic regulations, or if one has illness, or if one lacks the strength to undertake the effort, or if one requests another powerful person, or if one knows that the disciples are known to the world to have great merit, and each has the ability to seek clothing and other requisites for sustenance. If one has already taught and instructed without error according to what is appropriate. If one knows that there are those within the Sangha who were originally non-Buddhists, who have entered the Sangha to steal the Dharma, who have no ability, and cannot be subdued, there is no transgression.
If Bodhisattvas abide in the Bodhisattva's pure precepts and ethics, harboring resentment and not complying with the wishes of other sentient beings, this is called an offense, a transgression, a defiled transgression. If it is due to laziness, negligence, and carelessness that one does not comply with their wishes, it is not a defiled transgression. There is no transgression if what they love is not suitable for them, or if they have illness, or if they lack the strength to undertake the effort, or if it is to protect the monastic regulations. If what they love, although suitable for them, is not suitable or liked by the majority. If it is to subdue various evil non-Buddhists, or if one wishes to skillfully subdue them, as described before, not complying with their wishes, there is no transgression.
If Bodhisattvas abide in the Bodhisattva's pure precepts and ethics, harboring resentment, and do not wish to extol the virtues that others truly possess, do not wish to praise the good reputation that others truly possess, and do not applaud 'Well done!' for the wonderful speech that others truly possess, this is called an offense, a transgression, a defiled transgression. If it is due to laziness, negligence, and carelessness that one does not extol, etc., it is not a defiled transgression. There is no transgression if one knows that the person likes to have few desires, to protect their intentions, or if they have illness, or if they lack the strength. If one wishes to skillfully subdue them, as described before. If it is to protect the monastic regulations. If one knows that due to the causes and conditions of extolling, etc., it will give rise to their defiled arrogance and pride, which is meaningless, in order to prevent this fault. If one knows that their virtue, although it seems like virtue, is not true virtue. If one knows that their reputation, although it seems like a good reputation, is not a true good reputation. If one knows that their speech, although it seems like wonderful speech, is not actually wonderful. If it is to subdue various evil non-Buddhists, or to wait for the conclusion of others' speech.
。不顯揚等。皆無違犯。
若諸菩薩安住菩薩凈戒律儀。見諸有情應可訶責。應可治罰應可驅擯。懷染污心而不訶責。或雖訶責而不治罰如法教誡。或雖治罰如法教誡。而不驅擯。是名有犯有所違越。是染違犯。若由懶惰懈怠放逸。而不訶責乃至驅擯。非染違犯。無違犯者。若了知彼不可療治。不可與語。喜出粗言多生嫌恨。故應棄捨。若觀待時。若觀因此斗訟諍競。若觀因此令僧諠雜令僧破壞。知彼有情不懷諂曲成就增上猛利慚愧。疾疾還凈。而不訶責乃至驅擯。皆無違犯若諸菩薩安住菩薩凈戒律儀。具足成就種種神通變現威力。于諸有情應恐怖者能恐怖之。應引攝者能引攝之。避信施故不現神通恐怖引攝。是名有犯有所違越。非染違犯。無違犯者。若知此中諸有情類多著僻執。是惡外道誹謗賢聖。成就邪見。不現神通恐怖引攝。無有違犯。
又一切處無違犯者。謂若彼心增上狂亂。若重苦受之所逼切。若未曾受凈戒律儀。當知一切皆無違犯。
複次如是所起諸事菩薩學處。佛于彼彼素怛纜中隨機散說。謂依律儀戒攝善法戒饒益有情戒。今於此菩薩藏摩呾履迦綜集而說。菩薩于中應起尊重住極恭敬專精修學。是諸菩薩從他正受戒律儀已。由善清凈求學意樂菩提意樂饒益一切有情意樂。生起最極尊
【現代漢語翻譯】 現代漢語譯本：不顯揚等等，都沒有違犯。
如果諸位菩薩安住于菩薩凈戒律儀，見到某些有情應該訶責（指責），應該治罰（懲罰），應該驅擯（驅逐），卻懷著染污心而不去訶責，或者雖然訶責了卻不進行治罰和如法教誡，或者雖然治罰和如法教誡了，卻不驅擯，這叫做有犯，有所違越，是染污違犯。如果因為懶惰、懈怠、放逸，而不去訶責乃至驅擯，就不是染污違犯。沒有違犯的情況是：如果了知那個人不可救治，不可與他交談，喜歡說粗話，多生嫌恨，所以應該捨棄。如果觀察時機，如果觀察到因此會引起斗訟爭競，如果觀察到因此會令僧團喧雜、令僧團破壞，知道那個有情不懷諂曲，成就增上猛利的慚愧，很快就能恢復清凈，而不去訶責乃至驅擯，都沒有違犯。如果諸位菩薩安住于菩薩凈戒律儀，具足成就種種神通變現的威力，對於那些應該用恐怖手段使其警醒的有情，能夠用恐怖手段使其警醒；對於那些應該引導攝受的有情，能夠引導攝受；因為害怕失去信徒的供養而不顯現神通進行恐怖或引導攝受，這叫做有犯，有所違越，不是染污違犯。沒有違犯的情況是：如果知道這些有情大多執著于邪僻的見解，是惡劣的外道，誹謗賢聖，成就邪見，不顯現神通進行恐怖或引導攝受，就沒有違犯。
又，在一切情況下都沒有違犯的情況是：如果那個人心智極度狂亂，如果被嚴重的痛苦所逼迫，如果未曾受過凈戒律儀，應當知道一切都沒有違犯。
此外，像這樣所產生的各種菩薩學處之事，佛在各個素怛纜（經）中隨機散說。也就是依據律儀戒、攝善法戒、饒益有情戒。現在在這部菩薩藏摩呾履迦（論）中綜合起來說。菩薩在其中應該生起尊重，安住于極恭敬，專精修學。這些菩薩從他人那裡正式接受戒律儀后，由於善良清凈的求學意樂、菩提意樂、饒益一切有情的意樂，生起最極尊
【English Translation】 English version: Not displaying [faults], etc., are all without transgression.
If those Bodhisattvas abide in the Bodhisattva's pure precepts and observe sentient beings who should be rebuked (criticized), should be disciplined (punished), should be expelled (banished), but with a defiled mind do not rebuke them, or although they rebuke them, they do not discipline them and give proper instruction, or although they discipline them and give proper instruction, they do not expel them, this is called an offense, a transgression, a defiled transgression. If due to laziness,懈怠 (xie dai, negligence), and 放逸 (fang yi, carelessness), they do not rebuke or even expel them, it is not a defiled transgression. There is no transgression if they know that person is incurable, cannot be spoken to, likes to speak harshly, and often causes resentment, so they should abandon them. If they observe the timing, if they observe that this will cause fighting and disputes, if they observe that this will cause the Sangha to be noisy and disrupt the Sangha, knowing that sentient being is not deceitful, has greatly increased shame, and will quickly return to purity, and they do not rebuke or even expel them, there is no transgression. If those Bodhisattvas abide in the Bodhisattva's pure precepts and fully possess various supernatural powers and transformations, for those sentient beings who should be frightened, they can frighten them; for those who should be guided and gathered, they can guide and gather them; because they fear losing the offerings of believers, they do not manifest supernatural powers to frighten or guide and gather them, this is called an offense, a transgression, not a defiled transgression. There is no transgression if they know that these sentient beings mostly cling to perverse views, are evil heretics, slander the virtuous, and hold wrong views, and they do not manifest supernatural powers to frighten or guide and gather them.
Furthermore, there is no transgression in all circumstances if that person's mind is extremely deranged, if they are oppressed by severe suffering, if they have never received the pure precepts, it should be known that there is no transgression.
Moreover, the Buddha randomly and separately spoke about the various matters of the Bodhisattva's training that arise in the various 素怛纜 (su tan lan, Sutras). That is, based on the precepts of discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings. Now, in this 菩薩藏摩呾履迦 (Pu Sa Zang Mo Zhi Li Jia, Bodhisattva Store Matrika) [treatise], they are comprehensively discussed. Bodhisattvas should generate respect within them, abide in utmost reverence, and diligently study. These Bodhisattvas, after formally receiving the precepts from others, generate the utmost respect due to their good and pure intention to learn, their intention for Bodhi, and their intention to benefit all sentient beings.
重恭敬。從初專精不應違犯。設有違犯即應如法疾疾悔除令得還凈。又此菩薩一切違犯。當知皆是惡作所攝。應向有力于語表義能覺能受小乘大乘補特伽羅。發露悔滅。若諸菩薩以上品纏違犯。如上他勝處法失戒律儀。應當更受。若中品纏違犯。如上他勝處法應對於三補特伽羅。或過是數。應如發露除惡作法。先當稱述所犯事名。應作是說。長老專志。或言大德。我如是名違越菩薩毗奈耶法。如所稱事犯惡作罪。余如苾芻發露悔滅惡作罪法。應如是說。若下品纏違犯。如上他勝處法及余違犯。應對於一補特伽羅發露。悔法當知如前。若無隨順補特伽羅可對發露悔除所犯。爾時菩薩以凈意樂起自誓心。我當決定防護當來終不重犯。如是于犯還出還凈。又諸菩薩欲受菩薩凈戒律儀。若不會遇具足功德補特伽羅。爾時應對如來像前自受菩薩凈戒律儀。應如是受。偏袒右肩右膝著地。或蹲跪坐作如是言。我如是名。仰啟十方一切如來已入大地諸菩薩眾。我今欲於十方世界佛菩薩所。誓受一切菩薩學處。誓受一切菩薩凈戒。謂律儀戒攝善法戒饒益有情戒。如是學處如是凈戒。過去一切菩薩已具。未來一切菩薩當具。普於十方現在一切菩薩今具。於是學處於是凈戒。過去一切菩薩已學。未來一切菩薩當學。普於十方現在一切菩薩今
學。第二第三亦如是說。說已應起。所餘一切如前應知。
又于菩薩犯戒道中。無無餘犯。如世尊說。是諸菩薩多分應與瞋所起犯。非貪所起。當知此中所說密意。謂諸菩薩愛諸有情。憐諸有情增上力故。凡有所作一切皆是菩薩所作。非非所作。非作所作可得成犯。若諸菩薩憎諸有情嫉諸有情。不能修行自他利行。作諸菩薩所不應作。作不應作可得成犯。又諸菩薩軟中上犯。如攝事分應當了知。
如是菩薩依止一切自毗奈耶。勤學所學。便得成就三種圓滿安樂而住。一者成就加行圓滿。二者成就意樂圓滿。三者成就宿因圓滿。云何名為加行圓滿。謂諸菩薩于凈戒中行無缺犯。于身語意清凈現行。不數毀犯發露自惡。如是名為加行圓滿。云何名為意樂圓滿。謂諸菩薩為法出家不為活命。求大菩提非為不求。為求沙門為求涅槃非為不求。如是求者不住懈怠下劣精進。不雜眾多惡不善法雜染後有有諸熾然眾苦異熟。當來所有生老病死。如是名為意樂圓滿。云何名為宿因圓滿。謂諸菩薩昔餘生中修福修善。故於今世種種衣服飲食臥具病緣醫藥資身什物。自無匱乏。復能於他廣行惠施。如是名為宿因圓滿。菩薩如是依毗奈耶勤學所學。成就如是三種圓滿安樂而住。與此相違當知成就三種衰損危苦而住。
如是
【現代漢語翻譯】 現代漢語譯本 學。第二第三也像這樣說。說完后應該起身。其餘一切都應該像前面所說的那樣瞭解。
又在菩薩的犯戒之道中，沒有完全沒有剩餘的罪過。正如世尊所說，這些菩薩大多是因嗔恨而犯戒，而不是因貪慾。應當知道這裡所說的密意是：因為菩薩愛護一切有情眾生，憐憫一切有情眾生，增上其力量的緣故，凡有所作為，一切都是菩薩所作，沒有不是菩薩所作的。沒有做了該做的，可以構成犯戒。如果菩薩憎恨有情眾生，嫉妒有情眾生，不能修行自利利他的行為，做菩薩不應該做的事情，做不應該做的事情，就可以構成犯戒。還有菩薩的輕、中、重犯，應該像《攝事分》中所說的那樣瞭解。
像這樣，菩薩依靠一切自己的毗奈耶（Vinaya，戒律），勤奮學習所應該學習的，便能成就三種圓滿，安樂地住著。一是成就加行圓滿，二是成就意樂圓滿，三是成就宿因圓滿。什麼叫做加行圓滿呢？就是菩薩在清凈的戒律中，行為沒有缺失和違犯，身語意清凈地顯現，不經常毀犯，發露自己的罪惡。這叫做加行圓滿。什麼叫做意樂圓滿呢？就是菩薩爲了佛法而出家，不是爲了活命；爲了求得大菩提（Bodhi，覺悟），不是爲了不求；爲了求得沙門（Śrāmaṇa，出家修行者）的果位，爲了求得涅槃（Nirvāṇa，寂滅），不是爲了不求。像這樣求法的人，不住于懈怠和下劣的精進，不夾雜眾多惡和不善法，這些惡法會雜染後有，帶來熾盛的眾苦異熟，以及未來所有的生老病死。這叫做意樂圓滿。什麼叫做宿因圓滿呢？就是菩薩在過去生中修福修善，所以在今世，對於各種衣服、飲食、臥具、疾病的醫藥、資身什物，自己沒有匱乏，而且還能對他人廣行佈施。這叫做宿因圓滿。菩薩像這樣依靠毗奈耶（Vinaya，戒律），勤奮學習所應該學習的，成就這三種圓滿，安樂地住著。與此相反，應當知道是成就三種衰損和危苦而住。
像這樣
【English Translation】 English version Learn. The second and third are also spoken of in the same way. Having spoken, one should rise. All the rest should be understood as before.
Furthermore, in the path of a Bodhisattva's transgressions, there is no transgression without remainder. As the World Honored One said, these Bodhisattvas mostly commit transgressions arising from anger, not from greed. One should know that the hidden meaning spoken of here is that because Bodhisattvas love all sentient beings, have compassion for all sentient beings, and increase their strength, whatever they do is all done by Bodhisattvas, and there is nothing that is not done by Bodhisattvas. There is no committing what should be done that can constitute a transgression. If Bodhisattvas hate sentient beings, are jealous of sentient beings, and cannot practice benefiting themselves and others, doing what Bodhisattvas should not do, doing what should not be done, then it can constitute a transgression. Furthermore, the light, medium, and heavy transgressions of Bodhisattvas should be understood as described in the Śamatha-vipaśyanā.
Thus, Bodhisattvas, relying on all their own Vinaya (discipline), diligently learn what should be learned, and then attain the accomplishment of three kinds of completeness, dwelling in peace and happiness. First is the accomplishment of complete effort. Second is the accomplishment of complete intention. Third is the accomplishment of complete past causes. What is called complete effort? It means that Bodhisattvas, in pure precepts, act without deficiency or transgression, manifesting purity in body, speech, and mind, not frequently violating and confessing their own evils. This is called complete effort. What is called complete intention? It means that Bodhisattvas renounce the household life for the sake of the Dharma, not for the sake of survival; seeking great Bodhi (enlightenment), not for the sake of not seeking; seeking the state of a Śrāmaṇa (ascetic), seeking Nirvāṇa (liberation), not for the sake of not seeking. Those who seek in this way do not dwell in laziness and inferior diligence, and do not mix with many evil and unwholesome dharmas, which will defile future existences, bringing about intense suffering and ripening, as well as all future birth, old age, sickness, and death. This is called complete intention. What is called complete past causes? It means that Bodhisattvas in past lives cultivated blessings and goodness, so in this life, they are not lacking in various clothes, food, bedding, medicine for illness, and necessities for life, and they can also widely practice giving to others. This is called complete past causes. Bodhisattvas, relying on the Vinaya (discipline) in this way, diligently learn what should be learned, and accomplish these three kinds of completeness, dwelling in peace and happiness. Contrary to this, one should know that they are dwelling in the accomplishment of three kinds of decline and dangerous suffering.
Thus
略廣宣說菩薩若在家品若出家品一切戒已。自斯已后即于如是一切戒中。分出所餘難行戒等差別之相。應當了知。
瑜伽師地論卷第四十一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十二
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處戒品第十之三
云何菩薩難行戒。當知此戒略有三種。謂諸菩薩現在具足大財大族自在增上。棄捨如是大財大族自在增上。受持菩薩凈戒律儀。是名菩薩第一難行戒。又諸菩薩受凈戒已。若遭急難乃至失命。于所受戒尚無少缺。何況全犯。是名菩薩第二難行戒。又諸菩薩如是如是遍於一切行住作意。恒住正念常無放逸。乃至命終於所受戒無有誤失。尚不犯輕。何況犯重。是名菩薩第三難行戒。
云何菩薩一切門戒。當知此戒略有四種。一者正受戒。二者本性戒。三者串習戒。四者方便相應戒。正受戒者。謂諸菩薩受先所受三種菩薩凈戒律儀。即律儀戒攝善法戒饒益有情戒。本性戒者。謂諸菩薩住種性位。本性仁賢于相續中身語二業恒清凈轉。串習戒者。謂諸菩薩昔餘生中曾串修習如先所說三種凈戒。由宿因力所住持故。于現在世一切惡法不樂現行。于諸惡法深心厭離樂修善行。于善行中深
【現代漢語翻譯】 現代漢語譯本： 在略微廣泛地宣說了菩薩在家品和出家品的一切戒律之後，從此以後，就應當瞭解在所有這些戒律中，區分出其餘難以修行的戒律等差別相。
《瑜伽師地論》卷第四十一 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第四十二
彌勒菩薩說
三藏法師玄奘奉詔翻譯本地分中菩薩地第十五初持瑜伽處戒品第十之三
什麼是菩薩難行戒？應當知道這種戒律略有三種。第一種是，諸位菩薩現在具足巨大的財富、顯赫的家族、自在和增上的地位，卻捨棄這樣巨大的財富、顯赫的家族、自在和增上的地位，受持菩薩清凈戒律儀。這稱為菩薩第一難行戒。第二種是，諸位菩薩受持清凈戒律后，如果遭遇緊急危難乃至喪失生命，對於所受持的戒律尚且沒有絲毫缺損，更何況完全違犯。這稱為菩薩第二難行戒。第三種是，諸位菩薩像這樣在一切行住作意中，恒常安住于正念，常常沒有放逸，乃至生命終結，對於所受持的戒律沒有錯誤缺失，尚且不犯輕罪，更何況犯重罪。這稱為菩薩第三難行戒。
什麼是菩薩一切門戒？應當知道這種戒律略有四種。第一種是正受戒，第二種是本性戒，第三種是串習戒，第四種是方便相應戒。正受戒是指，諸位菩薩受持先前所受的三種菩薩清凈戒律儀，即律儀戒、攝善法戒、饒益有情戒。本性戒是指，諸位菩薩安住于種性位，本性仁慈賢良，在相續中身語二業恒常清凈運轉。串習戒是指，諸位菩薩在過去生中曾經串習修學如先前所說的三種清凈戒律，由於宿世因緣的力量所住持的緣故，在現在世中對於一切惡法不樂意現行，對於諸種惡法內心深處厭惡遠離，樂於修習善行，對於善行中深深地……
【English Translation】 English version: Having broadly explained all the precepts of the Bodhisattva, whether in the householder's role or the renunciate's role, from this point onward, one should understand the distinctions among the remaining difficult-to-practice precepts and other differences within all these precepts.
Yogācārabhūmi-śāstra, Volume 41 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Volume 42
Said by Bodhisattva Maitreya (the future Buddha)
Translated by Tripiṭaka Master Xuanzang (Tang Dynasty Monk) under Imperial Decree, Bodhisattva-bhūmi (Bodhisattva Grounds) in the Local Section, Fifteenth (Chapter), First Yoga Practice Place, Precepts Section, Tenth (Section), Part Three
What are the Bodhisattva's difficult-to-practice precepts? Know that these precepts are roughly of three kinds. The first is when Bodhisattvas currently possess great wealth, a prominent family, freedom, and superior status, yet they abandon such great wealth, prominent family, freedom, and superior status, and uphold the Bodhisattva's pure precepts and discipline. This is called the Bodhisattva's first difficult-to-practice precept. The second is when Bodhisattvas, having received the pure precepts, if they encounter urgent difficulties, even to the point of losing their lives, they do not have even the slightest deficiency in the precepts they have received, let alone a complete violation. This is called the Bodhisattva's second difficult-to-practice precept. The third is when Bodhisattvas, in this way, in all activities of walking, dwelling, acting, and intending, constantly abide in right mindfulness, always without negligence, even until the end of their lives, they have no errors or omissions in the precepts they have received, not even committing minor offenses, let alone major offenses. This is called the Bodhisattva's third difficult-to-practice precept.
What are the Bodhisattva's all-encompassing precepts? Know that these precepts are roughly of four kinds. The first is the precept of proper reception (正受戒, zhèng shòu jiè), the second is the precept of inherent nature (本性戒, běnxìng jiè), the third is the precept of habitual practice (串習戒, chuànxí jiè), and the fourth is the precept of skillful means correspondence (方便相應戒, fāngbiàn xiāngyìng jiè). The precept of proper reception refers to Bodhisattvas receiving the three kinds of pure Bodhisattva precepts and discipline that they have previously received, namely the precept of discipline (律儀戒, lǜyí jiè), the precept of gathering wholesome dharmas (攝善法戒, shè shànfǎ jiè), and the precept of benefiting sentient beings (饒益有情戒, ráoyì yǒuqíng jiè). The precept of inherent nature refers to Bodhisattvas abiding in the lineage position (種性位, zhǒngxìng wèi), being inherently benevolent and virtuous, and in their continuum, their actions of body and speech constantly turn purely. The precept of habitual practice refers to Bodhisattvas in past lives having habitually practiced the three kinds of pure precepts as previously described. Due to the power sustained by the causes of past lives, in the present life, they do not delight in manifesting all evil dharmas, and in their hearts, they deeply detest and distance themselves from all evil dharmas, delighting in cultivating wholesome actions, and in wholesome actions, deeply...
心欣慕。方便相應戒者。謂諸菩薩依四攝事。于諸有情身語善業恒相續轉。
云何菩薩善士戒。當知此戒略有五種。謂諸菩薩自具尸羅。勸他受戒。贊戒功德。見同法者深心歡喜。設有毀犯如法悔除。
云何菩薩一切種戒。當知此戒以要言之。六種七種。總十三種。言六種者。一回向戒。迴向大菩提故。二廣博戒。廣攝一切所學處故。三無罪歡喜處戒。遠離耽著欲樂自苦二邊行故。四恒常戒。雖盡壽命亦不棄捨所學處故。五堅固戒。一切利養恭敬他論本隨煩惱不能伏故不能奪故。六尸羅莊嚴具相應戒。具足一切戒莊嚴故。尸羅莊嚴如聲聞地應知其相。言七種者。一止息戒。遠離一切殺生等故。二轉作戒。攝一切善故饒益有情故。三防護戒。隨護止息轉作戒故。四大士相異熟戒。五增上心異熟戒。六可愛趣異熟戒。七利有情異熟戒。
云何菩薩遂求戒。當知此戒略有八種。謂諸菩薩自諦思惟。如我悕求勿彼於我現行斷命。不與而取。穢欲。邪行。虛妄。離間。粗惡。綺語。手塊杖等。諸非愛觸加害於我。我求是已。他若相違而現行者。我求不遂我意不悅。如我悕求他亦如是。勿我于彼現行斷命廣說乃至惡觸加害。彼求是已。我若相違而現行者。彼求不遂彼意不悅。我之所作若有令他所求不遂意不悅者
【現代漢語翻譯】 現代漢語譯本：心生欣慕。方便相應戒，是指諸位菩薩依據四攝事（佈施、愛語、利行、同事），對於一切有情眾生，以身語意持續不斷地行持善業。
什麼是菩薩善士戒？應當知道這種戒律大致有五種。即諸位菩薩自己具足戒律，勸導他人受戒，讚歎戒律的功德，見到持戒的同修內心深感歡喜，即使有違犯戒律的情況，也能如法懺悔。
什麼是菩薩一切種戒？應當知道這種戒律，簡要來說，有六種和七種，總共十三種。所說的六種是：一、迴向戒，爲了迴向于大菩提的緣故。二、廣博戒，廣泛地攝取一切所應學習之處的緣故。三、無罪歡喜處戒，遠離耽著欲樂和自我苦行的兩種極端行為的緣故。四、恒常戒，即使壽命終盡也不放棄所學習之處的緣故。五、堅固戒，一切利養、恭敬、其他宗派的理論、根本煩惱和隨煩惱都不能夠征服和奪取（其持戒之心）的緣故。六、尸羅莊嚴具相應戒，具足一切戒律的莊嚴的緣故。尸羅莊嚴的相狀，應當如《聲聞地》中所說的那樣去了解。
所說的七種是：一、止息戒，遠離一切殺生等行為的緣故。二、轉作戒，攝取一切善法，饒益有情眾生的緣故。三、防護戒，隨順守護止息戒和轉作戒的緣故。四、大士相異熟戒。五、增上心異熟戒。六、可愛趣異熟戒。七、利有情異熟戒。
什麼是菩薩遂求戒？應當知道這種戒律大致有八種。即諸位菩薩自己認真地思考：如果我希望不要發生他人對我現行斷命、不予而取（偷盜）、邪淫、虛妄（說謊）、離間（挑撥）、粗惡（惡語）、綺語（花言巧語），以及用手、土塊、棍杖等非適意的觸碰來加害於我。我尋求這些，如果他人與我的期望相反而現行這些行為，我的尋求不能如願，我的內心不悅。正如我希望的那樣，他人也是如此。不要我對他們現行斷命，廣泛地說，乃至用惡觸來加害。他們尋求這些，如果我與他們的期望相反而現行這些行為，他們的尋求不能如願，他們的內心不悅。我的所作所為，如果有讓他人所求不能如願，內心不悅的情況。
【English Translation】 English version: With a heart full of joy and admiration. The precepts corresponding to skillful means refer to Bodhisattvas who, based on the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), constantly and continuously engage in virtuous actions of body, speech, and mind for all sentient beings.
What are the precepts of a Bodhisattva as a virtuous person? Know that these precepts are roughly of five kinds: Bodhisattvas themselves possess morality (Śīla), encourage others to take precepts, praise the merits of precepts, deeply rejoice upon seeing fellow practitioners of the Dharma, and even if there are violations, they repent according to the Dharma.
What are the all-encompassing precepts of a Bodhisattva? Know that these precepts, in short, are of six kinds and seven kinds, totaling thirteen kinds. The six kinds are: First, the precept of dedication (Huixiang jie), because of dedicating to great Bodhi (supreme enlightenment). Second, the precept of vastness (Guangbo jie), because of widely encompassing all that should be learned. Third, the precept of faultless joy (Wuzui huanxi chu jie), because of avoiding the two extremes of indulging in sensual pleasures and self-mortification. Fourth, the precept of constancy (Hengchang jie), because of not abandoning what is learned even at the end of life. Fifth, the precept of firmness (Jiangu jie), because all gains, respect, other doctrines, root afflictions (Kleshas), and secondary afflictions cannot subdue or take away (the mind of upholding precepts). Sixth, the precept corresponding to the adornments of morality (Śīla) (Śīla zhuangyan ju xiangying jie), because of being complete with all the adornments of precepts. The characteristics of the adornments of morality (Śīla), should be understood as described in the 'Ground of Hearers' (Śrāvakabhūmi).
The seven kinds are: First, the precept of cessation (Zhixi jie), because of abstaining from all killing and so on. Second, the precept of transformation (Zhuanzuo jie), because of encompassing all good and benefiting sentient beings. Third, the precept of protection (Fanghu jie), because of following and protecting the precepts of cessation and transformation. Fourth, the precept of the Vipāka (result) of the characteristics of a great being (Mahāpuruṣa). Fifth, the precept of the Vipāka of increased mind. Sixth, the precept of the Vipāka of a lovable destination. Seventh, the precept of the Vipāka of benefiting sentient beings.
What are the precepts of a Bodhisattva that fulfill wishes (Suo Qiu Jie)? Know that these precepts are roughly of eight kinds. That is, Bodhisattvas themselves carefully contemplate: 'Just as I wish that others would not engage in taking my life, taking what is not given (stealing), sexual misconduct, falsehood (lying), divisive speech, harsh speech, idle chatter, and harming me with unpleasant touches such as hands, clods of earth, or sticks. I seek these things, and if others act contrary to my wishes and engage in these actions, my seeking is not fulfilled, and my mind is displeased. Just as I wish, so do others. May I not engage in taking their lives, broadly speaking, even harming them with unpleasant touches.' They seek these things, and if I act contrary to their wishes and engage in these actions, their seeking is not fulfilled, and their minds are displeased. If my actions cause others' wishes to be unfulfilled and their minds to be displeased.
。何現行為。菩薩如是審思惟已。命難因緣亦不於他現行八種所求不遂不悅意事。如是八種說名菩薩遂求戒。
云何菩薩此世他世樂戒。當知此戒略有九種。謂諸菩薩為諸有情。于應遮處而正遮止。于應開處而正開許。是諸有情應攝受者正攝受之。應調伏者正調伏之。菩薩于中身語二業常清凈轉。是則名為四種凈戒。復有所餘施忍精進靜慮般若波羅蜜多俱行凈戒。則為五種。總說名為九種凈戒。如是菩薩所有凈戒。能令自他現法后法皆得安樂。是故說名菩薩此世他世樂戒。
云何菩薩清凈戒。當知此戒略有十種。一者初善受戒。唯為沙門三菩提故。非為命故。二者不太沉戒。于違犯時遠離微薄生悔愧故。及不太舉戒。遠離非處生悔愧故。三者離懈怠戒。于睡眠樂倚樂臥樂不耽著故。晝夜勤修諸善品故。四者離諸放逸所攝受戒。修習如前所說。五支不放逸故。五者正愿戒。遠離利養恭敬貪故。不願生天而自要期修梵行故。六者軌則具足所攝受戒。于諸威儀所作眾事善品加行妙善圓滿。如法身語正現行故。七者凈命具足所攝受戒。離矯詐等一切邪命過失法故。八者離二邊戒。遠離受用欲樂自苦二邊法故。九者永出離戒。遠離一切外道見故。十者于先所受無損失戒。于先所受菩薩凈戒。無缺減故。無破壞故。如
【現代漢語翻譯】 現代漢語譯本：什麼是菩薩的現行行為？菩薩如是審慎思維后，即使面臨性命攸關的因緣，也不會爲了自身而使他人遭受八種所求不得、不悅意的事情。像這樣的八種行為，就稱為菩薩的『遂求戒』（滿足他人愿求的戒律）。
什麼樣的戒律能讓菩薩在此世和來世都感到快樂？應當知道，這種戒律略有九種。即菩薩爲了所有有情眾生，在應該遮止的地方正確地遮止，在應該開許的地方正確地開許；對於應該攝受的有情眾生，正確地攝受他們；對於應該調伏的有情眾生，正確地調伏他們。菩薩的身語二業始終保持清凈。這四種行為稱為四種清凈戒。再加上與佈施、忍辱、精進、靜慮、般若波羅蜜多一起修行的清凈戒，總共五種。總而言之，共有九種清凈戒。像這樣，菩薩所持有的清凈戒，能夠使自己和他人在此生和來生都得到安樂。因此，這種戒律被稱為能讓菩薩在此世和來世都感到快樂的戒律。
什麼樣的戒律是菩薩的清凈戒？應當知道，這種戒律略有十種。第一，最初善於受戒，僅僅是爲了沙門（Śrāmaṇa，出家修行者）的三菩提（saṃbodhi，正覺）的緣故，而不是爲了保全性命的緣故。第二，不太沉溺於戒律，對於違犯戒律時，遠離輕微的後悔和慚愧。以及不太高舉戒律，遠離在不適當的場合產生後悔和慚愧。第三，遠離懈怠的戒律，對於睡眠的快樂、倚靠的快樂、躺臥的快樂不貪戀執著，日夜勤奮地修習各種善法。第四，遠離各種放逸所攝受的戒律，修習如前所述的五支不放逸。第五，正確的願望戒律，遠離對利益供養和恭敬的貪求，不希望往生天界，而是自己立下誓願修持梵行。第六，軌則具足所攝受的戒律，在各種威儀、所作的各種事情以及善法修行上，都能夠美妙圓滿，如法地以身語行為展現出來。第七，凈命具足所攝受的戒律，遠離矯詐等一切邪命的過失。第八，遠離二邊的戒律，遠離受用欲樂和自我折磨這兩種極端。第九，永遠出離的戒律，遠離一切外道的見解。第十，對於先前所受的戒律沒有損失，對於先前所受的菩薩清凈戒，沒有缺失減少，沒有破壞。
【English Translation】 English version: What are the manifest behaviors of a Bodhisattva? After careful consideration, a Bodhisattva, even in life-threatening situations, will not cause others to experience the eight kinds of unfulfilled desires and unpleasant events for their own sake. These eight kinds of actions are called the Bodhisattva's 'Accomplishing Desires Precept' (fulfilling the desires of others).
What kind of precepts bring happiness to a Bodhisattva in this life and the next? It should be known that these precepts are roughly of nine kinds. That is, for all sentient beings, a Bodhisattva correctly prohibits what should be prohibited and correctly permits what should be permitted; for sentient beings who should be embraced, they are correctly embraced; for sentient beings who should be tamed, they are correctly tamed. The Bodhisattva's actions of body and speech are always pure. These four actions are called the four pure precepts. Adding the pure precepts practiced together with Dāna (giving), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñāpāramitā (perfection of wisdom), there are five more. In summary, there are nine pure precepts in total. In this way, the pure precepts held by a Bodhisattva can bring happiness to oneself and others in this life and the next. Therefore, these precepts are called the precepts that bring happiness to a Bodhisattva in this life and the next.
What kind of precepts are the pure precepts of a Bodhisattva? It should be known that these precepts are roughly of ten kinds. First, initially taking the precepts well, solely for the sake of the Śrāmaṇa's (出家修行者, renunciate practitioner) saṃbodhi (正覺, perfect enlightenment), and not for the sake of preserving one's life. Second, not being too immersed in the precepts, being far from slight regret and shame when violating the precepts. And not being too boastful of the precepts, being far from generating regret and shame in inappropriate situations. Third, the precept of being free from laziness, not being attached to the pleasure of sleep, the pleasure of leaning, and the pleasure of lying down, diligently cultivating various good qualities day and night. Fourth, the precepts embraced by being free from various kinds of negligence, cultivating the five branches of non-negligence as described earlier. Fifth, the precept of correct aspiration, being far from greed for profit, offerings, and respect, not wishing to be reborn in the heavens, but vowing to cultivate pure conduct. Sixth, the precepts embraced by being complete in rules and regulations, being wonderfully perfect in various deportments, various actions, and the cultivation of good qualities, manifesting righteous bodily and verbal actions in accordance with the Dharma. Seventh, the precepts embraced by being complete in pure livelihood, being far from all the faults of dishonest means of livelihood such as deception. Eighth, the precepts of being free from the two extremes, being far from the two extremes of indulging in sensual pleasures and self-mortification. Ninth, the precepts of permanently departing, being far from all the views of external paths. Tenth, not losing what was previously received, not having any deficiencies or reductions in the Bodhisattva's pure precepts that were previously received, and not destroying them.
是十種。是名菩薩清凈戒。
如是菩薩大尸羅藏。能起當來大菩提果。謂依此故菩薩凈戒波羅蜜多得圓滿已。現證無上正等菩提。乃至未證無上菩提。依此無量菩薩戒藏正勤修習。常能獲得五種勝利。一者常為十方諸佛護念。二者將捨命時住大歡喜。三者身壞已后在在所生。常與凈戒若等若增諸菩薩眾。為其同分為同法侶為善知識。四者成就無量大功德藏。能滿凈戒波羅蜜多。五者現法后法常得成就自性凈戒。戒成其性。
如是如上所說一切自性戒等九種尸羅。當知三種凈戒所攝。謂律儀戒攝善法戒饒益有情戒。如是三種菩薩凈戒。以要言之。能為菩薩三所作事。謂律儀戒能安住其心。攝善法戒能成熟自佛法。饒益有情戒能成熟有情。如是總攝一切菩薩所應作事。所謂欲令現法樂住安住其心。身心無倦成熟佛法成熟有情。
如是菩薩唯有爾所菩薩凈戒。唯有爾所凈戒勝利。唯有爾所凈戒所作。除此無有若過若增。過去菩薩求大菩提已於中學。未來菩薩求大菩提當於中學。普於十方無邊無際諸世界中。現在菩薩求大菩提今于中學。
本地分中菩薩地第十五初持瑜伽處忍品第十一
云何菩薩忍波羅蜜多。嗢拖南曰。
自性一切難 一切門善士 一切種遂求 二世樂清凈 如是
【現代漢語翻譯】 現代漢語譯本： 是十種，這被稱為菩薩清凈戒。
像這樣，菩薩的大尸羅藏（戒律寶藏）能夠引發未來的大菩提果（覺悟的果實）。也就是說，依靠這個，菩薩的凈戒波羅蜜多（持戒到彼岸）得以圓滿，從而現證無上正等菩提（最高的覺悟）。乃至未證得無上菩提之前，依靠這無量的菩薩戒藏，精進修習，常常能夠獲得五種勝利：第一，常常被十方諸佛護念；第二，將要捨棄生命時，內心充滿歡喜；第三，身壞命終之後，無論轉生到哪裡，常常與持凈戒的、與自己相等或超過自己的菩薩們在一起，成為他們的同伴、同修，成為他們的善知識；第四，成就無量的大功德藏，能夠圓滿凈戒波羅蜜多；第五，今生來世常常能夠成就自性清凈的戒律，戒律成就其本性。
像這樣，如上所說的一切自性戒等九種尸羅（戒律），應當知道被三種凈戒所攝：即律儀戒（防止惡行的戒律）、攝善法戒（積累善行的戒律）和饒益有情戒（利益眾生的戒律）。像這三種菩薩凈戒，用簡要的話來說，能夠為菩薩完成三件事：即律儀戒能夠安定其心，攝善法戒能夠成熟自身的佛法，饒益有情戒能夠成熟有情眾生。像這樣總攝一切菩薩所應當做的事，也就是想要讓今生快樂安住，安定其心，身心沒有疲倦，成熟佛法，成熟有情眾生。
像這樣，菩薩只有這些菩薩凈戒，只有這些凈戒的勝利，只有這些凈戒所能做的事，除此之外，沒有更多或更少的。過去菩薩爲了求得大菩提，已經從中學習；未來菩薩爲了求得大菩提，將要從中學習；普遍在十方無邊無際的諸世界中，現在菩薩爲了求得大菩提，正在從中學習。
《瑜伽師地論·本地分》中菩薩地第十五·初持瑜伽處·忍品第十一
什麼是菩薩忍波羅蜜多（忍耐到彼岸）？偈頌如下：
自性一切難，一切門善士，一切種遂求，二世樂清凈，如是。
【English Translation】 English version: These are the ten. These are called the Bodhisattva's pure precepts.
Thus, the Bodhisattva's great Śīla-skandha (accumulation of moral discipline) can give rise to the great Bodhi-fruit (fruit of enlightenment) in the future. That is to say, relying on this, the Bodhisattva's Śīla-pāramitā (perfection of moral discipline) is perfected, thereby directly realizing Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Until one has not realized Anuttarā-samyak-saṃbodhi, relying on this immeasurable Bodhisattva's precepts, diligently practicing, one can always obtain five kinds of victories: First, one is always protected and念 (protected and mindful of) by the Buddhas of the ten directions; second, when one is about to give up one's life, one dwells in great joy; third, after the destruction of the body, in every place one is born, one is always with Bodhisattvas who hold pure precepts, who are equal to or greater than oneself, becoming their companions, fellow practitioners, and virtuous friends; fourth, one achieves immeasurable great merit-skandha (accumulation of merit), which can fulfill the Śīla-pāramitā; fifth, in this life and future lives, one can always achieve the self-nature pure precepts, the precepts fulfilling their nature.
Thus, all the nine kinds of Śīla (moral discipline), such as the self-nature precepts mentioned above, should be known to be included in three kinds of pure precepts: namely, the Prātimokṣa-śīla (precepts of restraint), the Kuśala-dharma-saṃgraha-śīla (precepts of accumulating good dharmas), and the Sattvārtha-kriyā-śīla (precepts of benefiting sentient beings). Like these three kinds of Bodhisattva's pure precepts, in short, they can accomplish three things for the Bodhisattva: namely, the Prātimokṣa-śīla can stabilize their mind, the Kuśala-dharma-saṃgraha-śīla can mature their own Buddha-dharma, and the Sattvārtha-kriyā-śīla can mature sentient beings. Thus, it encompasses all the things that a Bodhisattva should do, which is to want to live happily in this life, stabilize their mind, have no weariness in body and mind, mature the Buddha-dharma, and mature sentient beings.
Thus, the Bodhisattva has only these Bodhisattva's pure precepts, only these victories of pure precepts, only these things that pure precepts can do; besides this, there is neither more nor less. Past Bodhisattvas, in order to seek great Bodhi (enlightenment), have already learned from them; future Bodhisattvas, in order to seek great Bodhi, will learn from them; universally in the ten directions, in boundless and limitless worlds, present Bodhisattvas, in order to seek great Bodhi, are now learning from them.
Bodhisattva-bhūmi (Bodhisattva Grounds) in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), Chapter Fifteen, First Yoga Practice Place, Kṣānti-prakaraṇa (Section on Patience), Eleventh.
What is the Bodhisattva's Kṣānti-pāramitā (perfection of patience)? The summary verse is as follows:
Self-nature, all difficulties, all doors, virtuous ones, all kinds of fulfillment, happiness and purity in both lives, thus.
九種相 是名略說忍
謂九種相忍。名為菩薩忍波羅蜜多。一自性忍。二一切忍。三難行忍。四一切門忍。五善士忍。六一切種忍。七遂求忍。八此世他世樂忍。九清凈忍。
云何菩薩自性忍。謂諸菩薩或思擇力為所依止。或由自性堪忍怨害。遍於一切皆能堪忍。普於一切皆能堪忍。由無染心純悲愍故能有堪忍。當知此則略說菩薩忍之自性。
云何菩薩一切忍。當知此忍略有二種。一依在家品忍。二依出家品忍。當知依此二種品忍各有三種。一耐他怨害忍。二安受眾苦忍。三法思勝解忍。云何菩薩耐他怨害忍。謂諸菩薩猛利無間種種長時。從他怨害所生眾苦現在前時。應如是學。如此是我自業過耳。由我先世自造種種不凈業故。今受如是種種苦果。我今於此無義利苦若不忍者。復為當來大苦因處。我若於此大苦因法隨順轉者。便為於己自作非愛。便為於己自生結縛。便為於己自興怨害。非是於他。又自他身所有諸行。一切皆用性苦為體。彼無知故。於我身中性苦體上更增其苦。我既有知何宜於彼性苦體上重加其苦。又諸聲聞多分唯修自義利行。尚不應起能生自他眾苦不忍。何況我今正為勤修他義利行而生不忍。菩薩如是正思擇已勤修五想。于怨親中劣等勝品有樂有苦具德具失諸有情所。能忍一切
【現代漢語翻譯】 現代漢語譯本 九種相，名為略說忍。
這是指九種相的忍，被稱為菩薩忍波羅蜜多（Pāramitā，到彼岸）。一是自性忍，二是於一切忍，三是難行忍，四是一切門忍，五是善士忍，六是一切種忍，七是遂求忍，八是此世他世樂忍，九是清凈忍。
什麼是菩薩的自性忍？是指那些菩薩或者依靠思擇的力量，或者由於自身具有堪忍怨恨傷害的本性，普遍地對一切都能堪忍，普遍地對一切都能忍受。由於沒有染污的心，純粹是悲憫的緣故，才能有堪忍。應當知道，這便是簡略地說明了菩薩忍的自性。
什麼是菩薩的一切忍？應當知道，這種忍略有二種：一是依在家品（在家居士）的忍，二是依出家品（出家僧侶）的忍。應當知道，依據這兩種品類的忍，各有三種：一是耐他怨害忍，二是安受眾苦忍，三是法思勝解忍。
什麼是菩薩的耐他怨害忍？是指那些菩薩在猛烈、持續、種種長久的時間裡，從他人怨恨傷害所產生的各種痛苦現在眼前時，應當這樣學習：『這些都是我自己的業力所致。由於我前世自己造作了種種不凈的業，所以今生才承受這樣的種種苦果。我現在對於這種沒有意義和利益的痛苦如果不能忍受，就會成為將來更大痛苦的原因。我如果對於這種大痛苦的原因隨順而轉，就是對自己作了不喜愛的事情，就是給自己製造了束縛，就是給自己招來怨恨和傷害，而不是對他人。』而且，自身和他人的所有行為，一切都以本性是苦為本體。那些人因為無知，所以在我的身體中，在本性是苦的本體上又增加了痛苦。我既然有知，怎麼應該在他們本性是苦的本體上再增加痛苦呢？而且，那些聲聞（Śrāvaka，小乘修行者）大多隻是修習對自己有利的行為，尚且不應該生起會產生自己和他人痛苦的不忍，更何況我現在正是爲了勤奮修習對他人有利的行為而生起不忍呢？菩薩這樣正確地思擇之後，勤奮修習五種觀想，對於怨敵、親友中，低劣、平等、殊勝的，有快樂、有痛苦的，具有功德、具有過失的各種有情眾生，都能忍受一切。
【English Translation】 English version The Nine Aspects
These are called the briefly explained forbearance.
These refer to the nine aspects of forbearance, which are called the Bodhisattva's Forbearance Pāramitā (Perfection). First, Self-Nature Forbearance; second, Forbearance towards All; third, Difficult Practice Forbearance; fourth, All-Door Forbearance; fifth, Virtuous Person Forbearance; sixth, All-Kind Forbearance; seventh, Desire-Fulfilling Forbearance; eighth, This-Life and Other-Life Happiness Forbearance; ninth, Pure Forbearance.
What is the Bodhisattva's Self-Nature Forbearance? It refers to those Bodhisattvas who either rely on the power of discernment or, due to their inherent nature, are capable of enduring resentment and harm. They can universally endure everything and universally bear everything. Because of their undefiled mind and pure compassion, they are capable of forbearance. It should be known that this is a brief explanation of the Bodhisattva's Self-Nature of Forbearance.
What is the Bodhisattva's Forbearance towards All? It should be known that this forbearance has roughly two types: first, forbearance based on the layperson's category; second, forbearance based on the monastic's category. It should be known that based on these two categories of forbearance, each has three types: first, enduring others' resentment and harm; second, peacefully accepting all suffering; third, profound understanding through Dharma contemplation.
What is the Bodhisattva's Forbearance of Enduring Others' Resentment and Harm? It refers to those Bodhisattvas who, in the face of various sufferings arising from others' resentment and harm, which are intense, continuous, and prolonged, should learn as follows: 'These are all due to my own karma. Because I created various impure deeds in my past lives, I now receive such various painful consequences. If I cannot endure this meaningless and unprofitable suffering now, it will become the cause of greater suffering in the future. If I follow and comply with this cause of great suffering, I will be acting against my own well-being, creating bonds for myself, and inviting resentment and harm upon myself, not upon others.' Moreover, all actions of oneself and others are inherently of the nature of suffering. Because they are ignorant, they increase the suffering on the body, which is already of the nature of suffering. Since I am aware, how can I add more suffering to their inherently suffering nature? Furthermore, those Śrāvakas (Hearers, practitioners of the Lesser Vehicle) mostly only cultivate actions that benefit themselves; they should not even give rise to intolerance that causes suffering to themselves and others. How much more so should I, who am diligently cultivating actions that benefit others, not give rise to intolerance? After such correct contemplation, Bodhisattvas diligently cultivate the five thoughts, and towards all sentient beings among enemies and friends, inferior, equal, and superior, those with happiness, those with suffering, those with virtues, and those with faults, they can endure everything.
怨害之苦。云何五想。一宿生親善想。二隨順唯法想。三無常想。四苦想。五攝受想。云何菩薩于有怨害諸有情所。修習宿生親善之想。謂諸菩薩應如是學。非易可得少分有情經歷長世。昔餘生中未曾為我若父若母兄弟姊妹親教軌範尊似尊等。如是如理正思惟故。于有怨害諸有情所。舍怨憎想住親善想。依親善想于諸怨害悉能堪忍。云何菩薩于有怨害諸有情所。修習隨順唯法之想。謂諸菩薩應如是學。依託眾緣唯行唯法。此中都無我及有情命者生者。是其能罵能瞋能打能弄能訶。或是所罵所瞋所打所弄所訶。如是如理正思惟故。于有怨害諸有情所。舍有情想住唯法想。依唯法想于諸怨害悉能堪忍。云何菩薩于有怨害諸有情所。修無常想。謂諸菩薩應如是學。諸有有情若生若長。一切無常皆是死法。極報怨者謂斷彼命。是諸有情命唸唸斷。智者何緣復欲更斷如是生死性無常法。諸有情上其有智者。尚不應起有染濁心。況當以手塊杖加害。何況一切永斷其命。如是如理正思惟故。舍常堅想安住無常不堅固想。依無常想于諸怨害悉能堪忍。云何菩薩于有怨害諸有情所。修習苦想。謂諸菩薩應如是觀。若諸有情大興盛者。尚為三苦常所隨逐。所謂行苦壞苦苦苦。況諸有情住衰損者。如是觀已應如是學。我今於此苦常隨逐諸有情
【現代漢語翻譯】 現代漢語譯本 怨恨傷害的痛苦。什麼是五種觀想？一是宿世親善觀，二是隨順唯法觀，三是無常觀，四是苦觀，五是攝受觀。 什麼是菩薩對於那些懷有怨恨傷害的有情眾生，修習宿世親善的觀想？菩薩應當這樣學習：在漫長的時間裡，很難找到一小部分有情眾生，在過去的生命中沒有做過我的父親、母親、兄弟、姐妹、親教師、導師，或者像尊長一樣的人。像這樣如理如實地正確思維，對於那些懷有怨恨傷害的有情眾生，捨棄怨恨憎惡的想法，安住于親善的想法。依靠親善的想法，對於各種怨恨傷害都能忍受。 什麼是菩薩對於那些懷有怨恨傷害的有情眾生，修習隨順唯法的觀想？菩薩應當這樣學習：一切都依賴於各種因緣，只是行為和法則在運作。這裡面根本沒有我，也沒有有情、命者、生者。誰能罵、能恨、能打、能戲弄、能呵斥？誰又是被罵、被恨、被打、被戲弄、被呵斥的對象？像這樣如理如實地正確思維，對於那些懷有怨恨傷害的有情眾生，捨棄有情的想法，安住于唯法的想法。依靠唯法的想法，對於各種怨恨傷害都能忍受。 什麼是菩薩對於那些懷有怨恨傷害的有情眾生，修習無常觀？菩薩應當這樣學習：所有有情眾生，無論是出生還是成長，一切都是無常的，都是會死的。最大的報復就是斷絕他們的生命。而這些有情眾生的生命，每一念都在斷滅。智者為何還要再去斷絕這種生死相續、本性無常的法呢？對於有情眾生，有智慧的人尚且不應該生起染污的心，更何況用手、土塊、棍杖去傷害他們，更何況永遠斷絕他們的生命。像這樣如理如實地正確思維，捨棄常和堅固的想法，安住于無常和不堅固的想法。依靠無常的想法，對於各種怨恨傷害都能忍受。 什麼是菩薩對於那些懷有怨恨傷害的有情眾生，修習苦觀？菩薩應當這樣觀察：那些非常興盛的有情眾生，尚且常常被三種苦所纏繞，也就是行苦、壞苦、苦苦。更何況那些處於衰敗境地的有情眾生。像這樣觀察之後，應當這樣學習：我現在對於這些常常被痛苦纏繞的有情眾生
【English Translation】 English version The suffering of resentment and harm. What are the five contemplations? First, the contemplation of past-life kinship; second, the contemplation of conforming to the Dharma only; third, the contemplation of impermanence; fourth, the contemplation of suffering; and fifth, the contemplation of acceptance. What is it that Bodhisattvas cultivate the contemplation of past-life kinship towards sentient beings who harbor resentment and harm? Bodhisattvas should learn in this way: It is not easy to find even a small number of sentient beings who, throughout long ages and in past lives, have not been my father, mother, brother, sister, spiritual teacher, mentor, or someone like a respected elder. By thus rightly and properly contemplating, they abandon thoughts of resentment and hatred towards sentient beings who harbor resentment and harm, and abide in thoughts of kinship. Relying on thoughts of kinship, they are able to endure all resentment and harm. What is it that Bodhisattvas cultivate the contemplation of conforming to the Dharma only towards sentient beings who harbor resentment and harm? Bodhisattvas should learn in this way: Relying on various conditions, only actions and Dharma operate. There is no 'I' here, nor sentient being, life-force, or one who is born. Who is it that can scold, hate, strike, mock, or rebuke? Or who is it that is scolded, hated, struck, mocked, or rebuked? By thus rightly and properly contemplating, they abandon thoughts of sentient beings towards sentient beings who harbor resentment and harm, and abide in thoughts of Dharma only. Relying on thoughts of Dharma only, they are able to endure all resentment and harm. What is it that Bodhisattvas cultivate the contemplation of impermanence towards sentient beings who harbor resentment and harm? Bodhisattvas should learn in this way: All sentient beings, whether born or growing, are all impermanent and subject to death. The greatest revenge is to cut off their lives. But the lives of these sentient beings are constantly ceasing moment by moment. Why should a wise person want to further cut off this cycle of birth and death, which is by nature impermanent? Towards sentient beings, those who are wise should not even give rise to defiled thoughts, let alone harm them with hands, clods of earth, or sticks, and even less should they ever cut off their lives. By thus rightly and properly contemplating, they abandon thoughts of permanence and solidity, and abide in thoughts of impermanence and non-solidity. Relying on thoughts of impermanence, they are able to endure all resentment and harm. What is it that Bodhisattvas cultivate the contemplation of suffering towards sentient beings who harbor resentment and harm? Bodhisattvas should observe in this way: Even those sentient beings who are greatly prosperous are constantly pursued by the three sufferings, namely, the suffering of change (行苦, xíng kǔ), the suffering of decay (壞苦, huài kǔ), and the suffering of suffering (苦苦, kǔ kǔ). How much more so are those sentient beings who dwell in decline. Having observed in this way, they should learn in this way: 'I now, towards these sentient beings who are constantly pursued by suffering'
所。應勤方便令離眾苦。不應于彼重加其苦。如是如理正思惟故。斷滅樂想生起苦想。依此苦想于諸怨害悉能堪忍。云何菩薩于有怨害諸有情所。修攝受想。謂諸菩薩應如是學。我為一切有情之類發菩提心。攝受一切有情之類皆為親眷。我應為彼作諸義利。我今不應本于有情慾作義利而當於彼不忍怨害作非義利。如是如理正思惟故。于有怨害諸有情所。滅除他想住攝受想。依攝受想于諸怨害悉能堪忍。云何名忍。自無憤勃不報他怨。亦不隨眠流注恒續故名為忍。是名菩薩耐他怨害忍云何菩薩安受眾苦忍。謂諸菩薩應如是學。我從昔來依欲行轉。常求諸欲故。意思擇為諸苦因。追求種種苦性諸欲。于追求時忍受無量猛利大苦。所謂種種殉利務農勤王等事。如是追求無義苦時。令我具受種種大苦。皆由無智思擇過失。我今為求能引安樂最勝善品。尚應思擇忍受百千俱胝大苦。況少小苦而不忍受。如是如理正思惟故。為求菩提悉能忍受一切事苦。云何名為一切事苦。當知此苦略有八種。一依止處苦。二世法處苦。三威儀處苦。四攝法處苦。五乞行處苦。六勤劬處苦。七利他處苦。八所作處苦。依止處苦者。依謂四依。由依此故於善說法毗奈耶中。出家受具成苾芻分。所謂衣服飲食臥具病緣醫藥供身什物。菩薩於此若得粗弊鮮
【現代漢語翻譯】 現代漢語譯本：所以，應該勤奮方便，使眾生遠離各種痛苦，不應該在他們身上再增加痛苦。像這樣如理如實地正確思考，就能斷滅對快樂的執著，生起對痛苦的認識。依靠這種對痛苦的認識，對於各種怨恨和傷害都能忍受。 菩薩如何對那些有怨恨和傷害的有情眾生，修習攝受想呢？菩薩應該這樣學習：我爲了所有有情眾生髮起菩提心（Bodhicitta，覺悟之心），攝受一切有情眾生作為親眷。我應該為他們做各種有益的事情。我現在不應該本來想為有情眾生做有益的事情，反而對他們不能忍受怨恨和傷害，做出沒有益處的事情。像這樣如理如實地正確思考，對於那些有怨恨和傷害的有情眾生，就能滅除把他者視為異己的想法，安住于攝受一切眾生的想法。依靠這種攝受想，對於各種怨恨和傷害都能忍受。 什麼叫做忍？自己沒有憤怒和怨恨，不報復他人的怨恨，也不讓這種怨恨的習氣持續不斷地流淌，這就叫做忍。這就是菩薩忍受他人怨恨和傷害的忍辱。 菩薩如何安然忍受各種痛苦呢？菩薩應該這樣學習：我從過去以來，依隨著慾望而行動，常常追求各種慾望，因此，我的思慮和選擇都成了痛苦的原因。我追求各種帶來痛苦的慾望，在追求的時候，忍受了無數猛烈巨大的痛苦，比如各種爲了利益而奔波，從事農業勞動，為君王效力等等事情。像這樣追求沒有意義的痛苦時，讓我承受了各種巨大的痛苦，這都是由於沒有智慧，思慮錯誤造成的。我現在爲了追求能夠帶來安樂的最殊勝的善法，尚且應該思慮並忍受百千俱胝（koti，印度數字單位，千萬）的巨大痛苦，更何況是少量的微小痛苦而不能忍受呢？像這樣如理如實地正確思考，爲了追求菩提（Bodhi，覺悟），就能忍受一切事情帶來的痛苦。 什麼叫做一切事情帶來的痛苦呢？應當知道這種痛苦大致有八種：一是依止處苦，二是世法處苦，三是威儀處苦，四是攝法處苦，五是乞行處苦，六是勤劬處苦，七是利他處苦，八是所作處苦。 依止處苦是指：依止是指四種依處（衣服、飲食、臥具、醫藥）。由於依止這些東西，才能在善妙的佛法和戒律中，出家受具足戒，成為比丘（Bhikkhu，出家男子）。也就是衣服、飲食、臥具、治病的藥物以及供養身體的什物。菩薩如果得到的是粗糙簡陋的食物和衣物。
【English Translation】 English version: Therefore, one should diligently and skillfully strive to liberate beings from all suffering, and should not increase their suffering. By thus reflecting rightly and appropriately, one can extinguish the thought of pleasure and generate the thought of suffering. Relying on this thought of suffering, one can endure all resentment and harm. How does a Bodhisattva cultivate the thought of acceptance towards sentient beings who harbor resentment and inflict harm? Bodhisattvas should learn in this way: 'I have generated the Bodhicitta (the mind of enlightenment) for the sake of all sentient beings, and I embrace all sentient beings as my own kin. I should act for their benefit. I should not, having initially intended to benefit sentient beings, then become intolerant of their resentment and harm, and act in ways that are not beneficial to them.' By thus reflecting rightly and appropriately, one can eliminate the thought of otherness towards sentient beings who harbor resentment and inflict harm, and abide in the thought of embracing all beings. Relying on this thought of acceptance, one can endure all resentment and harm. What is called 'patience'? It is the absence of anger and resentment, not retaliating against the resentment of others, and not allowing the habitual flow of resentment to continue. This is called patience. This is the Bodhisattva's patience in enduring the resentment and harm of others. How does a Bodhisattva peacefully endure all suffering? Bodhisattvas should learn in this way: 'From the past, I have acted according to my desires, constantly seeking various pleasures. Therefore, my thoughts and choices have become the cause of suffering. I pursue various desires that bring suffering, and in the pursuit, I endure countless fierce and immense sufferings, such as various endeavors for profit, agricultural labor, serving the king, and so on. When pursuing meaningless suffering in this way, I endure all kinds of great suffering, all due to the faults of unwise deliberation. Now, in order to seek the most supreme good that can bring happiness, I should contemplate and endure even hundreds of thousands of kotis (an Indian numerical unit, ten million) of great suffering, let alone small sufferings that I cannot endure.' By thus reflecting rightly and appropriately, in order to seek Bodhi (enlightenment), one can endure all suffering that arises from all matters. What is called suffering arising from all matters? It should be known that this suffering is roughly of eight kinds: first, the suffering of relying on necessities; second, the suffering of worldly affairs; third, the suffering of demeanor; fourth, the suffering of gathering the Dharma; fifth, the suffering of begging; sixth, the suffering of diligence; seventh, the suffering of benefiting others; and eighth, the suffering of actions. The suffering of relying on necessities refers to: 'Relying' refers to the four necessities (clothing, food, bedding, and medicine). Because of relying on these things, one can renounce the world and receive full ordination in the excellent Dharma and Vinaya (code of conduct), becoming a Bhikkhu (ordained male monastic). These are clothing, food, bedding, medicine for healing, and the necessary items for supporting the body. If a Bodhisattva obtains coarse and meager food and clothing.
少稽留輕蔑不敬。不生憂悒。不由此緣精進懈廢。如是名為菩薩忍受依止處苦。世法處苦者。當知世法略有九種。一衰。二毀。三譏。四苦。五壞法壞。六盡法盡。七老法老。八病法病。九死法死。如是世法若總若別。會遇現前能生眾苦。此即名為世法處苦。菩薩觸對如是眾苦思擇忍受。不由此緣精進懈廢。如是名為菩薩忍受世法處苦。威儀處苦者。當知即是行住坐臥四種威儀。菩薩于中若行若坐。晝夜恒時從諸障法凈修其心。終不非時脅著床座草敷葉敷。菩薩於此疲所生苦悉能忍受。不由此緣精進懈廢。如是名為菩薩忍受威儀處苦。攝法處苦者。當知攝法略有七種。一供事三寶。二供事尊長。三咨受正法。四既咨受已廣為他說。五以大音聲吟詠贊誦。六獨處空閑無倒思惟稱量觀察。七修習瑜伽作意所攝若止若觀。菩薩於此七種攝法。勇猛劬勞所生眾苦。悉能忍受。不由此緣精進懈廢。如是名為菩薩忍受攝法處苦。乞行處苦者。當知此苦略有七種。一者自誓毀形剃鬚發等。棄捨世俗諸相好故。二者自誓毀色。受持改變壞色衣故。三者進止云爲皆不縱任游涉世間。一切行住自兢攝故。四者依他活命舍商農等世間事業。從他所得而存濟故。五者盡壽從他求衣服等。于所獲得非法珍財久所貯積。不受用故。六者盡壽遮止人間
諸欲。離非梵行淫慾法故。七者盡壽遮止人間嬉戲。舍離觀聽歌舞笑戲倡伎等故。及離與己親友同齡笑戲歡娛攜從等故。如是等類。因乞求行所有艱辛所生眾苦。菩薩一切皆能忍受。不由此緣精進懈廢。如是名為菩薩忍受乞行處苦。勤劬處苦者。謂諸菩薩勤修善品劬勞因緣。發生種種身心疲惱。悉能忍受。不由此緣精進懈廢。如是名為菩薩忍受勤劬處苦。利他處苦者。謂諸菩薩修十一種利有情業。如前應知。由彼所生種種憂苦。菩薩一切皆能忍受。不由此緣精進懈廢。如是名為菩薩忍受利他處苦。所作處苦者。謂諸菩薩或是出家。便有營為衣缽等業。或是在家便有無倒商估營農仕王等業。由此發生種種勤苦。菩薩一切皆能忍受。不由此緣精進懈廢。如是名為菩薩忍受所作處苦。又諸菩薩雖觸眾苦。而於無上正等菩提。未正勤修能正勤修。已正勤修。能無退轉常勤修習。無變異意無雜染心。是名菩薩安受眾苦忍。
云何菩薩法思勝解忍。謂諸菩薩於一切法。能正思擇。由善觀察勝覺慧故。能於八種生勝解處善安勝解。云何八種生勝解處。一三寶功德處。二真實義處。三諸佛菩薩大神力處。四因處。五果處。六應得義處。七自於彼義得方便處。八一切所知所應行處。又此勝解由二因緣。于彼諸處能善安立。一長時串
【現代漢語翻譯】 現代漢語譯本 諸欲：遠離不是清凈行為的淫慾之法。七者：終身禁止人間的嬉戲，捨棄觀看、聽聞歌舞、笑戲、倡伎等行為，以及遠離與自己親友、同齡人一起笑戲、歡娛、攜從等行為。像這些種類，因為乞求修行所產生的各種艱辛和痛苦，菩薩都能夠忍受，不因此而使精進懈怠廢止。這稱為菩薩忍受乞行處的苦。勤劬處苦：指菩薩勤奮修習善法，因為辛勤勞作的緣故，發生種種身心疲憊煩惱，都能夠忍受，不因此而使精進懈怠廢止。這稱為菩薩忍受勤劬處的苦。利他處苦：指菩薩修習十一種利益有情眾生的事業，如前面所說應當知道的。由那些事業所產生的種種憂愁痛苦，菩薩都能夠忍受，不因此而使精進懈怠廢止。這稱為菩薩忍受利他處的苦。所作處苦：指菩薩或者是在家，便有經營衣缽等事業；或者是在家，便有無有顛倒的商業買賣、經營農業、做官為王等事業。由此發生種種勤勞辛苦，菩薩都能夠忍受，不因此而使精進懈怠廢止。這稱為菩薩忍受所作處的苦。而且，菩薩雖然接觸到各種痛苦，但是對於無上正等菩提（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟），沒有真正勤奮修習的能夠真正勤奮修習，已經真正勤奮修習的能夠不退轉，常常勤奮修習，沒有改變的心意，沒有雜染的心，這叫做菩薩安受眾苦忍。
什麼是菩薩法思勝解忍？指菩薩對於一切法，能夠正確地思考選擇，由於善於觀察的殊勝覺悟智慧的緣故，能夠對於八種產生殊勝理解的地方，很好地安立殊勝理解。什麼是八種產生殊勝理解的地方？一、三寶（triratna，佛法僧）的功德處；二、真實義處；三、諸佛菩薩的大神力處；四、因處；五、果處；六、應當得到的意義處；七、自己對於那個意義得到方便的處所；八、一切所知所應當行的地方。而且，這種殊勝理解由兩種因緣，對於那些地方能夠很好地安立：一是長時間的串習。
【English Translation】 English version The various desires: to be apart from unchaste conduct, the law of sexual desire. Seventh: to abstain from worldly amusements for the rest of one's life, abandoning the viewing and listening to singing, dancing, laughter, plays, and entertainers, etc., and to be apart from laughing, playing, rejoicing, and accompanying friends and peers. Such kinds of things, because of the various hardships and sufferings arising from begging for alms, Bodhisattvas are able to endure all of them, and do not, because of this, become lazy and abandon their diligence. This is called the Bodhisattva's endurance of the suffering of begging for alms. The suffering of diligent labor: refers to Bodhisattvas diligently cultivating virtuous qualities, and because of diligent labor, various physical and mental fatigue and afflictions arise, which they are able to endure, and do not, because of this, become lazy and abandon their diligence. This is called the Bodhisattva's endurance of the suffering of diligent labor. The suffering of benefiting others: refers to Bodhisattvas cultivating the eleven kinds of activities that benefit sentient beings, as should be known from what was said before. Because of those activities, various sorrows and sufferings arise, which Bodhisattvas are able to endure, and do not, because of this, become lazy and abandon their diligence. This is called the Bodhisattva's endurance of the suffering of benefiting others. The suffering of actions: refers to Bodhisattvas, whether they are renunciants, then they have the activities of managing robes and bowls, etc.; or whether they are householders, then they have the activities of honest commerce, farming, serving as officials, or being kings, etc. Because of this, various diligent labors and hardships arise, which Bodhisattvas are able to endure, and do not, because of this, become lazy and abandon their diligence. This is called the Bodhisattva's endurance of the suffering of actions. Moreover, although Bodhisattvas encounter various sufferings, they are able to diligently cultivate towards unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi), those who have not truly diligently cultivated are able to truly diligently cultivate, those who have already truly diligently cultivated are able to not regress, and constantly diligently cultivate, without changing their intention, without defiled minds. This is called the Bodhisattva's endurance of accepting all sufferings.
What is the Bodhisattva's endurance of understanding through contemplation of the Dharma? It refers to Bodhisattvas being able to correctly contemplate and choose all dharmas, and because of the wisdom of excellent discernment through good observation, they are able to well establish excellent understanding in the eight places where excellent understanding arises. What are the eight places where excellent understanding arises? First, the qualities of the Three Jewels (triratna); second, the place of true meaning; third, the place of the great spiritual power of all Buddhas and Bodhisattvas; fourth, the place of cause; fifth, the place of effect; sixth, the place of meaning that should be attained; seventh, the place where one obtains the means for that meaning; eighth, the place of all that should be known and practiced. Moreover, this excellent understanding, through two causes, is able to be well established in those places: first, through prolonged familiarity.
習故。二證善凈智故。是名菩薩法思勝解忍。如是菩薩依此二品一切忍故。當知廣開難行忍等諸相差別。
云何菩薩難行忍當知此忍略有三種。謂諸菩薩能于羸劣諸有情所。忍彼所作不饒益事。是名第一難行忍。若諸菩薩居尊貴位。于自臣隸不饒益事。堪能忍受。是名第二難行忍。若諸菩薩于其種姓卑賤有情所作增上不饒益事。堪能忍受。是名第三難行忍。
云何菩薩一切門忍。當知此忍略有四種。謂諸菩薩于親所作不饒益事。于怨所作不饒益事。于中所作不饒益事。悉能堪忍。及於彼三劣等勝品不饒益事。皆能忍受。
云何菩薩善士忍。當知此忍略有五種。謂諸菩薩先於其忍見諸勝利。謂能堪忍補特伽羅。于當來世無多怨敵無多乖離有多喜樂。臨終無悔。于身壞后。當生善趣天世界中。見勝利已。自能堪忍勸他行忍贊忍功德。見能行忍補特伽羅慰意慶喜。
云何菩薩一切種忍。當知此忍六種七種。總十三種。云何六種。謂諸菩薩了知不忍非愛異熟。由怖畏故勤修行忍。于諸有情有哀憐心有悲愍心有親愛心。由親善故勤修行忍。于其無上正等菩提猛利慾樂。為圓滿忍波羅蜜多。由是因緣勤修行忍。如世尊說。夫出家者具忍辱力。由是因緣不應出家受具足戒而行不忍。由法受故勤修行忍。種姓
【現代漢語翻譯】 現代漢語譯本：
繼續學習。因為要證實善良清凈的智慧。這叫做菩薩以法思勝解的忍辱。像這樣，菩薩依靠這兩種品類的一切忍辱，應當知道廣泛地開顯難行忍等各種相的差別。 什麼是菩薩的難行忍？應當知道這種忍辱略有三種。就是說，各位菩薩能夠對於弱小的有情眾生，忍受他們所做的不利益的事情。這是第一種難行忍。如果各位菩薩身居尊貴的位置，對於自己的臣屬所做的不利益的事情，能夠忍受。這是第二種難行忍。如果各位菩薩對於種姓卑賤的有情眾生所做的更加嚴重的不利益的事情，能夠忍受。這是第三種難行忍。 什麼是菩薩的一切門忍？應當知道這種忍辱略有四種。就是說，各位菩薩對於親人所做的不利益的事情，對於仇人所做的不利益的事情，對於非親非仇的人所做的不利益的事情，都能夠忍受。以及對於那三種人所做的劣等、相等、勝等的不利益的事情，都能夠忍受。 什麼是菩薩的善士忍？應當知道這種忍辱略有五種。就是說，各位菩薩首先對於忍辱看到各種勝利，就是能夠忍辱的'補特伽羅'（pudgala，人），在未來世沒有很多怨敵，沒有很多乖離，有很多喜樂，臨終沒有後悔，在身死之後，應當往生到善趣天界之中。看到這些勝利之後，自己能夠忍辱，勸他人行忍，讚歎忍辱的功德，看到能夠行忍的'補特伽羅'（pudgala，人），感到欣慰和慶幸。 什麼是菩薩的一切種忍？應當知道這種忍辱有六種和七種，總共十三種。什麼是六種？就是說，各位菩薩瞭解不能忍辱會導致不喜歡的異熟果報，因為害怕的緣故而勤奮修行忍辱。對於各位有情眾生有哀憐心、有悲憫心、有親愛心，因為親善的緣故而勤奮修行忍辱。對於無上正等菩提有強烈的慾望和喜好，爲了圓滿忍辱'波羅蜜多'（paramita，到彼岸），因為這個原因而勤奮修行忍辱。正如世尊所說，出家的人具有忍辱的力量，因為這個原因，不應當出家受具足戒卻不能忍辱，因為依法受戒的緣故而勤奮修行忍辱。種姓
【English Translation】 English version:
Continuing to learn. Because of verifying good and pure wisdom. This is called the Bodhisattva's forbearance with understanding through contemplation of the Dharma. Thus, Bodhisattva relies on all forbearance of these two categories, it should be known that the differences of various aspects such as difficult forbearance are widely revealed. What is the Bodhisattva's difficult forbearance? It should be known that this forbearance has roughly three types. That is to say, the Bodhisattvas are able to endure the unfavorable things done by weak sentient beings. This is the first difficult forbearance. If the Bodhisattvas are in a noble position, they are able to endure the unfavorable things done by their subordinates. This is the second difficult forbearance. If the Bodhisattvas are able to endure the increasingly unfavorable things done by sentient beings of low caste. This is the third difficult forbearance. What is the Bodhisattva's all-door forbearance? It should be known that this forbearance has roughly four types. That is to say, the Bodhisattvas are able to endure the unfavorable things done by relatives, the unfavorable things done by enemies, and the unfavorable things done by those who are neither relatives nor enemies. And they are able to endure the inferior, equal, and superior unfavorable things done by those three types of people. What is the Bodhisattva's virtuous person forbearance? It should be known that this forbearance has roughly five types. That is to say, the Bodhisattvas first see various victories in forbearance, that is, the 'pudgala' (pudgala, person) who can endure will not have many enemies, not have much discord, have much joy, have no regrets at the time of death, and after the body is destroyed, should be reborn in the good realms of the heavens. After seeing these victories, they are able to endure themselves, persuade others to practice forbearance, praise the merits of forbearance, and feel gratified and rejoice when they see the 'pudgala' (pudgala, person) who can practice forbearance. What is the Bodhisattva's all-kind forbearance? It should be known that this forbearance has six types and seven types, a total of thirteen types. What are the six types? That is to say, the Bodhisattvas understand that not being able to endure will lead to unfavorable results, and because of fear, they diligently practice forbearance. They have compassion, pity, and love for all sentient beings, and because of kindness, they diligently practice forbearance. They have strong desire and joy for unsurpassed complete enlightenment, and in order to perfect the 'paramita' (paramita, to the other shore) of forbearance, they diligently practice forbearance for this reason. Just as the World Honored One said, those who have left home have the power of forbearance, and for this reason, they should not leave home and receive full ordination but be unable to endure, and because of receiving precepts according to the Dharma, they diligently practice forbearance. Caste
具足先串習忍。於今現在安住自性故能修忍。知一切法遠離有情。唯見諸法無戲論性。諦察法故能修行忍。云何七種。謂於一切不饒益忍。從一切忍。一切處忍。謂于屏處及大眾前皆能修忍。一切時忍。謂晝初分若晝中分若晝後分。若夜若日若去來今。若病不病若臥若起。常能修忍。由身行忍不捶打故。由語行忍不出一切非愛言故。由意行忍不憤發故。不持污濁惡意樂故。
云何菩薩遂求忍。當知此忍略有八種。謂諸菩薩于諸有苦來求索者惡逼能忍。于極兇暴上品惡業諸有情所。依法大悲不損惱忍。于諸出家犯戒者所。依法大悲不損惱忍。
復有五種耐勤苦忍。謂能堪耐除遣有苦有情眾苦所有勤苦。又能堪耐求法勤苦。又能堪耐法隨法行所有勤苦。又能堪耐即于彼法廣為他說所有勤苦。又能堪耐于諸有情所為所作正與助伴所有勤苦。如是八種名遂求忍。若於有情有損惱者。由忍故離若於有情是所求者。由忍故與。是故說此名遂求忍。
云何菩薩此世他世樂忍。當知此忍略有九種。謂諸菩薩住不放逸。于諸善法悉能堪忍。于諸寒熱悉能堪忍。于諸飢渴悉能堪忍。于蚊虻觸悉能堪忍。于諸風日悉能堪忍。于蛇蝎觸悉能堪忍。于諸劬勞所生種種若身若心疲惓憂惱悉能堪忍。于墮生死生老病死等苦有情現前
【現代漢語翻譯】 現代漢語譯本 如何具足先前串習的忍辱？因為現在安住于自性，所以能夠修習忍辱。了知一切法遠離有情，唯獨見到諸法沒有戲論的自性，如實觀察法，所以能夠修行忍辱。什麼是七種忍辱？即對於一切不饒益的境況能夠忍受，從一切（眾生處）忍受，在一切處忍受，即在隱蔽處和大眾面前都能修習忍辱。在一切時間忍受，即無論是晝初分、晝中分、晝後分，無論是夜晚還是白天，無論是過去、現在還是未來，無論是生病還是不生病，無論是躺臥還是起身，都能常常修習忍辱。通過身行來忍辱，不做捶打的行為；通過語行來忍辱，不說一切不悅耳的話語；通過意行來忍辱，不憤恨發怒，不懷有污濁的惡意和喜好。
菩薩如何成就所求的忍辱？應當知道這種忍辱略有八種。即諸菩薩對於那些遭受痛苦前來求助的人，能夠忍受他們的惡劣逼迫；對於極其兇暴、造作上品惡業的眾生，依法生起大悲心，不損害他們而忍受；對於那些出家卻犯戒的人，依法生起大悲心，不損害他們而忍受。
又有五種能夠忍耐勤苦的忍辱。即能夠堪忍去除有痛苦的有情眾生的所有勤苦；又能夠堪忍尋求佛法的勤苦；又能夠堪忍如法修行所帶來的所有勤苦；又能夠堪忍對於所學之法廣為他人宣說所帶來的所有勤苦；又能夠堪忍對於有情眾生所作所為，給予正確的幫助和陪伴所帶來的所有勤苦。這八種稱為成就所求的忍辱。如果對於有情眾生有損害，因為忍辱的緣故而遠離；如果對於有情眾生是他們所求的，因為忍辱的緣故而給予。所以說這叫做成就所求的忍辱。
菩薩如何獲得此世和來世的安樂忍辱？應當知道這種忍辱略有九種。即諸菩薩安住于不放逸，對於各種善法都能夠堪忍；對於各種寒冷和炎熱都能夠堪忍；對於各種飢餓和乾渴都能夠堪忍；對於蚊子和虻蟲的叮咬都能夠堪忍；對於各種風吹日曬都能夠堪忍；對於蛇和蝎子的叮咬都能夠堪忍；對於各種辛勞所產生的種種身心疲憊、憂愁煩惱都能夠堪忍；對於墮入生死輪迴，面臨生老病死等痛苦的有情眾生，在他們面前...
【English Translation】 English version How does one fully possess the patience cultivated from previous practice? Because one now dwells in self-nature, one is able to cultivate patience. Knowing that all dharmas are apart from sentient beings, seeing only the non-illusory nature of all dharmas, and discerning the dharmas, one is able to cultivate patience. What are the seven types of patience? They are patience towards all that is unbeneficial, patience from all (beings), patience in all places, meaning one can cultivate patience in secluded places and in front of crowds. Patience at all times, meaning whether it is the early part of the day, the middle part of the day, the later part of the day, whether it is night or day, whether it is past, present, or future, whether one is sick or not sick, whether one is lying down or getting up, one can always cultivate patience. Through bodily action, one practices patience by not striking; through verbal action, one practices patience by not uttering any unpleasant words; through mental action, one practices patience by not being resentful or angry, and by not harboring impure, malicious desires.
How does a Bodhisattva accomplish the patience of fulfilling requests? Know that this patience is roughly of eight types. That is, Bodhisattvas, towards those who come seeking help due to suffering, are able to endure their evil oppression; towards extremely fierce sentient beings who commit supreme evil deeds, they generate great compassion according to the Dharma and endure without harming them; towards those who have left home but violate the precepts, they generate great compassion according to the Dharma and endure without harming them.
There are also five types of patience that can endure hardship. That is, being able to endure all the hardships involved in removing the suffering of sentient beings who are in pain; also being able to endure the hardships of seeking the Dharma; also being able to endure all the hardships of practicing the Dharma in accordance with the Dharma; also being able to endure all the hardships of widely explaining that Dharma to others; also being able to endure all the hardships of providing correct assistance and companionship in what is done for sentient beings. These eight are called the patience of fulfilling requests. If there is harm to sentient beings, it is avoided because of patience; if there is something requested by sentient beings, it is given because of patience. Therefore, this is called the patience of fulfilling requests.
How does a Bodhisattva obtain the patience of happiness in this life and the next? Know that this patience is roughly of nine types. That is, Bodhisattvas dwell in non-negligence, and are able to endure all good dharmas; they are able to endure all cold and heat; they are able to endure all hunger and thirst; they are able to endure the bites of mosquitoes and gadflies; they are able to endure all wind and sun; they are able to endure the stings of snakes and scorpions; they are able to endure all kinds of physical and mental fatigue, worry, and distress caused by various hardships; towards sentient beings who have fallen into the cycle of birth and death, facing the suffering of birth, old age, sickness, and death...
。哀愍而修行忍。如是菩薩修行忍故。能令自身于現法中得安樂住。不為一切惡不善法之所陵雜。能引後世安樂因緣。亦能令他修行種種現法后法安樂正行。是名此世他世樂忍。
云何菩薩清凈忍。當知此忍略有十種。謂諸菩薩遇他所作不饒益事損惱違越。終不返報。亦不意憤亦無怨嫌意。樂相續恒常現前。欲作饒益先後無異。非一益己舍而不益。于有怨者自往悔謝。終不令他生疲厭已然後受謝。恐其疲厭才謝便受。于不堪忍。成就增上猛利慚愧。依于堪忍于大師所。成就增上猛利愛敬。依不損惱諸有情故。于諸有情成就猛利哀愍愛樂。一切不忍並助伴法皆得斷故。離欲界欲。由此十相。
當知菩薩所修行忍清凈無垢當知此中初自性忍。廣說乃至后清凈忍。如是能生廣博無量大菩提果。忍為依止。是諸菩薩能圓滿忍波羅蜜多。能證無上正等菩提。
本地分中菩薩地第十五初持瑜伽處精進品第十二
云何菩薩精進波羅蜜多。嗢拖南曰。
自性一切難 一切門善士 一切種遂求 二世樂清凈 如是九種相 名略說精進
謂九種相精進。名為菩薩精進波羅蜜多。一者自性精進。二者一切精進。三者難行精進四者一切門精進。五者善士精進。六者一切種精進。七者遂求精進。八
【現代漢語翻譯】 現代漢語譯本：以哀憫之心修行忍辱。菩薩如此修行忍辱，能使自身在今生獲得安樂，不被一切惡和不善法所侵擾，能引來後世安樂的因緣，也能使他人修行種種今生和後世安樂的正行。這稱為此世他世樂忍。
什麼是菩薩的清凈忍？應當知道這種忍辱略有十種。即菩薩遇到他人所作的不饒益之事、損害和違逆，始終不報復，也不心懷憤恨，也沒有怨恨和嫌隙，喜樂的心情相續不斷地顯現，想要饒益他人的心前後沒有差別，不是隻利益自己而捨棄不利益他人。對於有怨恨的人，親自前去懺悔謝罪，始終不讓對方感到疲憊厭倦之後才接受謝罪，唯恐對方疲憊厭倦，才謝罪就接受。對於不堪忍受之事，成就增上猛利的慚愧心。依靠堪忍，對於大師（指佛陀）成就增上猛利的愛敬心。依靠不損害一切有情眾生，對於一切有情眾生，成就猛利的哀憫和愛樂。一切不忍之心以及助長不忍的法都得以斷除，遠離欲界的慾望。由於這十種相狀，所以稱為清凈忍。
應當知道，菩薩所修行的忍辱是清凈無垢的。應當知道，這裡從最初的自性忍，廣泛地說乃至最後的清凈忍，這樣能夠產生廣博無量的大菩提果。忍辱是依靠，菩薩們能夠圓滿忍辱波羅蜜多（到達忍辱的彼岸），能夠證得無上正等菩提（無上的覺悟）。
《本地分》中《菩薩地》第十五《初持瑜伽處精進品》第十二
什麼是菩薩的精進波羅蜜多？用一首偈頌概括：
自性一切難，一切門善士，一切種遂求，二世樂清凈。 如此九種相，名略說精進。
即九種相的精進，稱為菩薩的精進波羅蜜多。一是自性精進，二是一切精進，三是難行精進，四是一切門精進，五是善士精進，六是一切種精進，七是遂求精進，八
【English Translation】 English version: Cultivating forbearance with compassion. Because Bodhisattvas cultivate forbearance in this way, they can enable themselves to dwell in peace and happiness in this present life, not being disturbed by all evil and unwholesome dharmas. They can bring about the causes and conditions for happiness in future lives, and can also enable others to cultivate various correct practices that lead to happiness in both this life and future lives. This is called forbearance that brings happiness in this life and future lives.
What is the pure forbearance of a Bodhisattva? Know that this forbearance has roughly ten aspects. That is, when Bodhisattvas encounter unbeneficial matters, harm, or opposition caused by others, they never retaliate, nor do they harbor resentment, nor do they have any grudges or dislikes. A joyful state of mind continuously manifests, and their intention to benefit others remains the same from beginning to end. They do not only benefit themselves and abandon benefiting others. Towards those who harbor resentment, they personally go to repent and apologize, never allowing them to feel weary and tired before accepting their apology, fearing that they might become weary and tired, and then accept the apology. Regarding things that are unbearable, they cultivate increasing and intense shame. Relying on forbearance, they cultivate increasing and intense love and respect for the Teacher (referring to the Buddha). Relying on not harming all sentient beings, they cultivate intense compassion and love for all sentient beings. All intolerance and the accompanying factors that promote intolerance are completely eliminated, and they are free from the desires of the desire realm. Because of these ten aspects, it is called pure forbearance.
It should be known that the forbearance cultivated by Bodhisattvas is pure and without defilement. It should be known that, from the initial forbearance of self-nature, broadly speaking, up to the final pure forbearance, in this way, one can generate the vast and immeasurable great Bodhi fruit. Forbearance is the foundation upon which Bodhisattvas can perfect the Pāramitā of forbearance (reaching the other shore of forbearance), and can realize Anuttarā-samyak-sambodhi (unsurpassed complete enlightenment).
Chapter Fifteen of the Bodhisattva Grounds in the Local Section, Chapter Twelve of the Diligence Section of the First Yoga Practice
What is the Bodhisattva's Pāramitā of diligence? A verse summarizes it:
Self-nature, all, difficult, all doors, virtuous one, all kinds, fulfilling desires, happiness and purity in both lives. These nine aspects are called a brief explanation of diligence.
That is, the diligence with nine aspects is called the Bodhisattva's Pāramitā of diligence. First is diligence of self-nature, second is all diligence, third is difficult practice diligence, fourth is all-door diligence, fifth is virtuous person diligence, sixth is all-kind diligence, seventh is fulfilling-desires diligence, eighth
者此世他世樂精進。九者清凈精進。
云何菩薩自性精進。謂諸菩薩其心勇悍。堪能攝受無量善法。利益安樂一切有情。熾然無間無有顛倒。及此所起身語意動。當知是名菩薩所行精進自性。
云何菩薩一切精進。謂此精進略有二種。一者依在家品精進。二者依出家品精進。當知依此二品精進各有三種。一擐甲精進。二攝善法精進。三饒益有情精進。
云何菩薩擐甲精進。謂諸菩薩于發加行精進之前。其心勇悍先擐誓甲。若我為脫一有情。苦以千大劫等一日夜。處那洛迦不在余趣。乃至菩薩經爾所時。證得無上正等菩提。假使過此百千俱胝倍數時劫。方證無上正等菩提。我之勇悍亦無退屈。于求無上正等菩提非不進趣。既進趣已勤勇無懈。何況所經時短苦薄。是名菩薩擐甲精進。若有菩薩于如是相菩薩所有擐甲精進。少起勝解少生凈信。如是菩薩尚已長養無量勇猛。發勤精進大菩提性。何況菩薩成就如是擐甲精進。如是菩薩于求菩提饒益有情。無有少分難行事業可生怯劣難作之心。
云何菩薩攝善法精進。謂諸菩薩所有精進。能為施戒忍精進靜慮慧波羅蜜多加行。能成辦施戒忍精進靜慮慧波羅蜜多。當知此復略有七種。一無動精進。一切分別種種分別。根本煩惱少分煩惱。一切異論一切苦觸
【現代漢語翻譯】 現代漢語譯本 這些是此世和來世的快樂精進。第九種是清凈精進。
什麼是菩薩的自性精進？ 也就是指那些菩薩內心勇敢強悍，能夠攝取無量的善法，利益和安樂一切有情眾生，精進的狀態熾盛而沒有間斷，沒有顛倒錯亂，以及由此所引發的身語意行動。應當知道，這就是菩薩所行的精進自性。
什麼是菩薩的一切精進？ 這種精進大致有兩種：第一種是依在家身份的精進，第二種是依出家身份的精進。應當知道，依據這兩種身份的精進，又各有三種：一是擐甲精進，二是攝善法精進，三是饒益有情精進。
什麼是菩薩的擐甲精進？ 也就是指那些菩薩在發起加行精進之前，內心勇敢強悍，先披上誓願的盔甲：『如果我爲了解脫一個有情眾生的痛苦，願意用一千大劫（kalpa）的時間，像一日一夜那樣，處在那洛迦（Naraka，地獄）之中，而不去其他道趣。乃至菩薩經過這麼長的時間，證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺）。 假使超過此百千俱胝倍數的時劫，才證得無上正等菩提，我的勇猛精進也不會退縮，對於追求無上正等菩提，不會不前進。』 既然已經開始前進，就會勤奮勇猛而沒有懈怠，更何況所經歷的時間短暫，痛苦輕微呢？ 這就叫做菩薩的擐甲精進。 如果有菩薩對於這種菩薩所有的擐甲精進，稍微生起勝解，稍微生起清凈的信心，這樣的菩薩就已經增長了無量的勇猛，發起勤奮精進的大菩提自性。 更何況是成就了這種擐甲精進的菩薩呢？ 這樣的菩薩在追求菩提、饒益有情方面，不會有絲毫難以實行的事業，會生起怯懦和難以作為的想法。
什麼是菩薩的攝善法精進？ 也就是指那些菩薩所有的精進，能夠為佈施、持戒、忍辱、精進、禪定、智慧波羅蜜多（Pāramitā，到彼岸）而努力修行，能夠成就佈施、持戒、忍辱、精進、禪定、智慧波羅蜜多。 應當知道，這又大致有七種：一是不動精進。對於一切分別、種種分別、根本煩惱、少分煩惱、一切異論、一切苦觸。
【English Translation】 English version These are the joyful diligence in this life and the next. The ninth is pure diligence.
What is the self-nature diligence of a Bodhisattva? It refers to those Bodhisattvas whose minds are brave and strong, capable of embracing immeasurable good dharmas, benefiting and bringing joy to all sentient beings. Their diligence is intense and uninterrupted, without any inversions or confusions, and includes the actions of body, speech, and mind arising from this. Know that this is called the self-nature of diligence practiced by Bodhisattvas.
What is all-encompassing diligence of a Bodhisattva? This diligence is roughly of two types: first, diligence based on the lay life; second, diligence based on the monastic life. Know that based on these two types of diligence, there are three kinds each: first, armored diligence; second, diligence in gathering good dharmas; third, diligence in benefiting sentient beings.
What is the armored diligence of a Bodhisattva? It refers to those Bodhisattvas who, before initiating the practice of diligence, are brave and strong in their minds, first donning the armor of vows: 'If, for the sake of liberating one sentient being from suffering, I am willing to spend a thousand great kalpas (kalpa) as if it were a single day and night, dwelling in Naraka (Naraka, hell) and not in other realms. Even if the Bodhisattva spends that much time attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and even if it takes a hundred thousand kotis (koti) times longer to attain Anuttara-samyak-sambodhi, my courage and diligence will not diminish. I will not fail to advance towards seeking Anuttara-samyak-sambodhi.' Having already begun to advance, they will be diligent and vigorous without懈怠 (xie dai, laxity), let alone if the time experienced is short and the suffering is slight. This is called the armored diligence of a Bodhisattva. If a Bodhisattva, with regard to such armored diligence possessed by Bodhisattvas, generates even a slight understanding and a slight pure faith, such a Bodhisattva has already cultivated immeasurable courage and initiated the great Bodhi-nature of diligent effort. How much more so for a Bodhisattva who has achieved such armored diligence? Such a Bodhisattva, in seeking Bodhi and benefiting sentient beings, will not have the slightest difficult task that could give rise to cowardice or the thought that it is difficult to accomplish.
What is the diligence of a Bodhisattva in gathering good dharmas? It refers to all the diligence of those Bodhisattvas that can strive for the Pāramitā (Pāramitā, perfection) of giving, morality, patience, diligence, meditation, and wisdom, and can accomplish the Pāramitā of giving, morality, patience, diligence, meditation, and wisdom. Know that this is roughly of seven types: first, immovable diligence. Regarding all discriminations, various discriminations, fundamental afflictions, minor afflictions, all heterodox views, all painful contacts.
。不傾動故。二堅固精進。是殷重加行故。三無量精進。能現證得一切明處故。四方便相應精進。所應得義無顛倒道隨順而行故。平等通達故。五無倒精進。為欲證得能引義利所應得義愿所引故。六恒常精進。是無間加行故。七離慢精進。由勤精進離高舉故。由此七種攝善法精進勤加行故。令諸菩薩速能圓滿波羅蜜多疾證無上正等菩提。由此精進是能修證能成菩提。一切善法最勝因緣。余則不爾。是故如來以種種門。稱讚精進能證無上正等菩提。
云何菩薩饒益有情精進。謂此精進有十一種。如戒品說。彼說尸羅此說精進。當知是名彼此差別。
云何菩薩難行精進。謂此精進略有三種。若諸菩薩無間遠離諸衣服想諸飲食想諸臥具想及己身想。于諸善法無間修習曾無懈廢。是名第一難行精進。若諸菩薩如是精進。盡眾同分於一切時曾無懈廢。是名第二難行精進。若諸菩薩平等通達功德相應。不緩不急無有顛倒。能引義利精進成就。是名第三難行精進。如是菩薩難精進力。當知即是緣。有情悲及與般若能攝之因。
云何菩薩一切門精進。謂此精進略有四種。一離染法精進。二引白法精進。三凈除業精進。四增長智精進。離染法精進者。謂諸菩薩所有精進。能令一切結縛隨眠隨煩惱纏未生不生已生斷滅。
【現代漢語翻譯】 現代漢語譯本：不退縮的緣故。二是堅固精進（dṛḍha-vīrya），因為是殷重地修行加行道的緣故。三是無量精進（apramāṇa-vīrya），能夠顯現證得一切明處（vidyāsthāna）的緣故。四是方便相應的精進（upāya-sampanna-vīrya），對於所應得到的意義，以沒有顛倒的道路隨順而行，平等通達的緣故。五是無倒精進（aviparita-vīrya），爲了想要證得能夠引導義利（artha-hita）的所應得到的意義，願望所引導的緣故。六是恒常精進（satata-vīrya），因為是無間斷地修行加行道的緣故。七是離慢精進（nirabhimāna-vīrya），由於勤奮精進而遠離高舉的緣故。由此七種攝取善法的精進，勤奮修行加行道的緣故，令諸菩薩迅速能夠圓滿波羅蜜多（pāramitā），快速證得無上正等菩提（anuttarā-samyak-saṃbodhi）。由此精進是能夠修證，能夠成就菩提，一切善法最殊勝的因緣，其餘則不是這樣。因此，如來以種種方式，稱讚精進能夠證得無上正等菩提。 什麼是菩薩饒益有情精進（sattvārtha-vīrya）？ 這種精進有十一種，如戒品（śīla-prakaraṇa）所說。那裡說尸羅（śīla），這裡說精進，應當知道這是名稱上的差別。 什麼是菩薩難行精進（dushkara-vīrya）？ 這種精進略有三種。如果諸位菩薩無間斷地遠離對於衣服的貪戀，對於飲食的貪戀，對於臥具的貪戀以及對於自身（ātman）的貪戀，對於諸種善法無間斷地修習，從來沒有懈怠廢棄，這叫做第一難行精進。如果諸位菩薩這樣精進，窮盡眾生的同分，在一切時候從來沒有懈怠廢棄，這叫做第二難行精進。如果諸位菩薩平等通達與功德相應的法，不緩慢不急躁，沒有顛倒，能夠引導義利的精進成就，這叫做第三難行精進。像這樣菩薩難行精進的力量，應當知道就是緣于有情（sattva）的悲心以及與般若（prajñā）相應的能夠攝取的原因。 什麼是菩薩一切門精進（sarvadvara-vīrya）？ 這種精進略有四種。一是遠離染污法的精進，二是引發清凈法的精進，三是凈化業的精進，四是增長智慧的精進。遠離染污法的精進是指，諸位菩薩所有的精進，能夠令一切結縛（bandhana），隨眠（anuśaya），隨煩惱（upakleśa）纏（paryavasthāna）未生不生，已生斷滅。
【English Translation】 English version: Because it does not retreat. Second, steadfast vigor (dṛḍha-vīrya), because it is earnestly practicing the application of the path. Third, immeasurable vigor (apramāṇa-vīrya), because it can manifest and realize all places of knowledge (vidyāsthāna). Fourth, vigor corresponding to skillful means (upāya-sampanna-vīrya), because it follows and acts in accordance with the meaning to be attained through an undeluded path, and because of equal understanding. Fifth, undeluded vigor (aviparita-vīrya), because it is guided by the desire to attain the meaning to be attained that can lead to benefit and welfare (artha-hita). Sixth, constant vigor (satata-vīrya), because it is the uninterrupted practice of application. Seventh, vigor free from pride (nirabhimāna-vīrya), because diligent vigor avoids arrogance. Because these seven types of vigor gather wholesome qualities and diligently practice application, they enable the Bodhisattvas to quickly perfect the pāramitās (pāramitā) and swiftly attain unsurpassed complete and perfect enlightenment (anuttarā-samyak-saṃbodhi). This vigor is capable of cultivation and realization, and can accomplish enlightenment. It is the most excellent cause and condition for all wholesome qualities; others are not. Therefore, the Tathāgata praises vigor in various ways, as it can realize unsurpassed complete and perfect enlightenment. What is the Bodhisattva's vigor that benefits sentient beings (sattvārtha-vīrya)? This vigor has eleven aspects, as described in the section on ethics (śīla-prakaraṇa). There it speaks of ethics (śīla), here it speaks of vigor; know that this is the difference in name. What is the Bodhisattva's difficult-to-practice vigor (dushkara-vīrya)? This vigor has roughly three aspects. If the Bodhisattvas uninterruptedly abandon attachment to clothing, attachment to food, attachment to bedding, and attachment to their own body (ātman), and uninterruptedly cultivate all wholesome qualities without ever being lazy or negligent, this is called the first difficult-to-practice vigor. If the Bodhisattvas are vigorous in this way, exhausting the commonality of beings, and are never lazy or negligent at any time, this is called the second difficult-to-practice vigor. If the Bodhisattvas equally understand what corresponds to merit, are neither slow nor hasty, are without delusion, and achieve vigor that can lead to benefit and welfare, this is called the third difficult-to-practice vigor. Know that the power of the Bodhisattva's difficult vigor is the cause that arises from compassion for sentient beings (sattva) and from the ability to gather together what corresponds to prajñā (prajñā). What is the Bodhisattva's vigor in all aspects (sarvadvara-vīrya)? This vigor has roughly four aspects. First, vigor that abandons defiled dharmas; second, vigor that generates pure dharmas; third, vigor that purifies karma; and fourth, vigor that increases wisdom. Vigor that abandons defiled dharmas refers to the vigor that all Bodhisattvas possess, which can prevent all bonds (bandhana), latent tendencies (anuśaya), secondary defilements (upakleśa), and entanglements (paryavasthāna) from arising if they have not yet arisen, and can cut them off and extinguish them if they have already arisen.
引白法精進者。謂諸菩薩所有精進。一切善法未生令生已生令住。令不忘失增長廣大。凈除業精進者。謂諸菩薩所有精進。能令三業皆悉清凈。能攝妙善身語意業。增長智精進者。謂諸菩薩所有精進。能集能增聞思修慧。
云何菩薩善士精進。謂此精進略有五種。一無所棄捨精進。謂諸菩薩所有精進。不捨一切。欲加行故。二無退減精進。謂諸菩薩所有精進。如先所受若等若增。發勤精進隨長養故。三無下劣精進。謂諸菩薩所有精進。勇猛熾然。長時無間精勤策勵。心無怯弱無退屈故。四無顛倒精進。謂諸菩薩所有精進。能引義利。方便善巧所攝持故。五勤勇加行精進。謂諸菩薩所有精進。能于無上正等菩提達進趣故。
云何菩薩一切種精進。謂此精進六種七種。總十三種。云何菩薩六種精進。一無間精進。謂一切時修加行故。二殷重精進。謂能周備修加行故。三等流精進。謂先因力所任持故。四加行精進。數數思擇種種善品正加行故。五無動精進。一切苦觸不能動故。亦不轉成余性分故。六無喜足精進。少分下劣差別證中不喜足故。菩薩成就如是六種。一切種精進發勤精進故。所以說言有勢有勤有勇堅猛。于諸善法不捨其軛。云何菩薩七種精進。一與欲俱行精進。謂諸菩薩所有精進。數于無上正等菩提
【現代漢語翻譯】 現代漢語譯本： 引白法精進者，指的是諸位菩薩所具有的精進，能夠使一切善法未生起者生起，已生起者安住，使其不忘失，增長廣大。凈除業精進者，指的是諸位菩薩所具有的精進，能夠使身、口、意三業都清凈，能夠攝取微妙美好的身語意業。 增長智精進者，指的是諸位菩薩所具有的精進，能夠積聚和增長聞、思、修三慧（通過聽聞、思考和修習而獲得的智慧）。
什麼是菩薩善士的精進呢？這種精進略有五種。第一是無所棄捨精進，指的是諸位菩薩所具有的精進，不捨棄一切，因為想要不斷努力修行。第二是無退減精進，指的是諸位菩薩所具有的精進，如同先前所接受的，或者相等或者增加，發起勤奮精進，隨著增長而培養。第三是無下劣精進，指的是諸位菩薩所具有的精進，勇猛熾盛，長時間不間斷地精勤策勵，心中沒有怯懦，沒有退縮。第四是無顛倒精進，指的是諸位菩薩所具有的精進，能夠引導義利，被方便善巧所攝持。第五是勤勇加行精進，指的是諸位菩薩所具有的精進，能夠在無上正等菩提（無上正等覺悟）上達到進步。
什麼是菩薩的一切種精進呢？這種精進有六種和七種，總共十三種。什麼是菩薩的六種精進呢？第一是無間精進，指的是一切時間都修習加行。第二是殷重精進，指的是能夠周全完備地修習加行。第三是等流精進，指的是先前因的力量所任持。第四是加行精進，指的是多次思擇種種善品，正確地進行加行。第五是無動精進，指的是一切苦觸都不能動搖。也不轉變成其他性質。第六是無喜足精進，指的是在少分下劣的差別證悟中不滿足。菩薩成就這樣的六種一切種精進，發起勤奮精進。所以說有勢力、有勤奮、有勇敢堅猛，對於各種善法不捨棄其責任。什麼是菩薩的七種精進呢？第一是與欲俱行精進，指的是諸位菩薩所具有的精進，多次對於無上正等菩提（無上正等覺悟）
【English Translation】 English version: The 'drawing forth white dharma' diligence refers to the diligence possessed by all Bodhisattvas, which enables all good dharmas that have not yet arisen to arise, and those that have already arisen to abide, preventing them from being forgotten and allowing them to grow and expand. The 'purifying karma' diligence refers to the diligence possessed by all Bodhisattvas, which enables the three karmas (body, speech, and mind) to be purified, and can gather subtle and wonderful karmas of body, speech, and mind. The 'increasing wisdom' diligence refers to the diligence possessed by all Bodhisattvas, which can accumulate and increase the wisdom of hearing, thinking, and cultivating (wisdom gained through listening, thinking, and practicing).
What is the diligence of a Bodhisattva virtuous person? This diligence is roughly of five types. First, 'non-abandoning' diligence, which refers to the diligence possessed by all Bodhisattvas, not abandoning anything, because they want to continuously strive in practice. Second, 'non-decreasing' diligence, which refers to the diligence possessed by all Bodhisattvas, like what was previously received, either equal or increasing, initiating diligent effort and cultivating it as it grows. Third, 'non-inferior' diligence, which refers to the diligence possessed by all Bodhisattvas, being courageous and fervent, diligently striving and encouraging themselves for a long time without interruption, with no timidity or retreat in their hearts. Fourth, 'non-inverted' diligence, which refers to the diligence possessed by all Bodhisattvas, being able to guide towards benefit and advantage, and being upheld by skillful means. Fifth, 'diligent effort' diligence, which refers to the diligence possessed by all Bodhisattvas, being able to achieve progress on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).
What is the 'all-kinds' diligence of a Bodhisattva? This diligence has six types and seven types, totaling thirteen types. What are the six types of diligence of a Bodhisattva? First, 'uninterrupted' diligence, which refers to practicing effort at all times. Second, 'earnest' diligence, which refers to being able to comprehensively and completely practice effort. Third, 'equal-flowing' diligence, which refers to being sustained by the power of previous causes. Fourth, 'effort' diligence, which refers to repeatedly contemplating various good qualities and correctly engaging in effort. Fifth, 'immovable' diligence, which refers to being unmoved by all painful touches. Also, not transforming into other natures. Sixth, 'non-contentment' diligence, which refers to not being satisfied with small and inferior differential realizations. Bodhisattvas achieve these six types of all-kinds diligence, initiating diligent effort. Therefore, it is said to have power, diligence, courage, and steadfastness, not abandoning their responsibility for various good dharmas. What are the seven types of diligence of a Bodhisattva? First, 'desire-accompanied' diligence, which refers to the diligence possessed by all Bodhisattvas, repeatedly towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).
。猛利慾愿隨長養故。二平等相應精進。謂諸菩薩所有精進。能令隨一根本煩惱及隨煩惱。不染污心亦不纏心由此精進。能令菩薩于諸善法等習而住。三勝進精進。謂諸菩薩若為隨一根本煩惱及隨煩惱染心纏心。為斷如是諸煩惱故。精進勇猛如滅頭然。四勤求精進。謂諸菩薩勇猛勤求一切明處無厭倦故。五修學精進。謂諸菩薩于所學法如應如宜。普於一切法隨法行能成辦故。六利他精進。謂諸菩薩所有精進。于如前說十一種相。應知其相。七善護精進。謂諸菩薩所有精進。起正加行善自防守。若有所犯如法悔除。如是菩薩十三種精進名一切種精進。
菩薩所有遂求精進。此世他世樂精進。如忍應知。其差別者。彼說堪忍。此說菩薩精進勇悍。
云何菩薩清凈精進。謂此精進略有十種。一相稱精進。二串習精進。三無緩精進。四善攝精進。五應時修習精進。六通達眾相精進。七不退弱精進。八不捨軛精進。九平等精進。十回向大菩提精進。若諸菩薩或為彼彼諸隨煩惱極所逼切。為斷彼彼隨煩惱故。修習種種相稱對治。謂為對治諸貪慾故修習不凈。為欲對治諸瞋恚故修習慈愍。為欲對治諸愚癡故修習觀察緣性緣起。為欲對治諸尋思故修習息念。為欲對治諸憍慢故修界差別。如是等類。是名菩薩相稱精進。若諸
【現代漢語翻譯】 現代漢語譯本：猛烈的慾望隨著增長而滋養的緣故。二、平等相應的精進：指諸位菩薩所有的精進，能使任何一種根本煩惱以及隨煩惱，不染污內心也不纏繞內心，由於這種精進，能使菩薩對於各種善法平等地學習並安住。三、勝進精進：指諸位菩薩如果被任何一種根本煩惱以及隨煩惱染污內心、纏繞內心，爲了斷除這些煩惱的緣故，精進勇猛如同撲滅頭上著火一樣。四、勤求精進：指諸位菩薩勇猛勤奮地尋求一切明處（指知識、智慧），沒有厭倦。五、修學精進：指諸位菩薩對於所學習的法，如應如宜，普遍地對於一切法隨法而行，能夠成就。六、利他精進：指諸位菩薩所有的精進，對於如前所說的十一種相，應當瞭解其相。七、善護精進：指諸位菩薩所有的精進，發起正確的修行，善於自我防守，如果有所違犯，如法懺悔消除。像這樣的菩薩十三種精進，名為一切種精進。
菩薩所有的遂求精進，此世他世樂精進，應當像忍辱那樣理解。它們的差別在於，忍辱說的是堪忍，而這裡說的是菩薩精進勇猛。
什麼是菩薩清凈精進？這種精進大概有十種：一、相稱精進：二、串習精進：三、無緩精進：四、善攝精進：五、應時修習精進：六、通達眾相精進：七、不退弱精進：八、不捨軛精進：九、平等精進：十、迴向大菩提精進。如果諸位菩薩或者被種種隨煩惱極度逼迫，爲了斷除這些隨煩惱的緣故，修習種種相稱的對治方法。例如，爲了對治各種貪慾的緣故，修習不凈觀；爲了對治各種嗔恚的緣故，修習慈悲；爲了對治各種愚癡的緣故，修習觀察緣性緣起；爲了對治各種尋思的緣故，修習息念；爲了對治各種憍慢的緣故，修習界差別。像這樣的等等，就叫做菩薩相稱精進。如果諸位
【English Translation】 English version: Because fierce desires are nourished as they grow. Second, diligence corresponding to equality: This refers to the diligence of all Bodhisattvas, which enables any one of the fundamental afflictions (kleshas) and secondary afflictions (upakleshas) to neither defile nor entangle the mind. Because of this diligence, Bodhisattvas can equally learn and abide in all good dharmas. Third, superior diligence: This refers to Bodhisattvas who, if their minds are defiled and entangled by any one of the fundamental afflictions and secondary afflictions, strive vigorously to eliminate these afflictions as if extinguishing a fire on their head. Fourth, diligent seeking: This refers to Bodhisattvas who diligently and tirelessly seek all places of clarity (referring to knowledge and wisdom). Fifth, diligence in learning: This refers to Bodhisattvas who, appropriately and suitably, universally practice all dharmas according to the Dharma, enabling accomplishment. Sixth, diligence for the benefit of others: This refers to the diligence of all Bodhisattvas; its characteristics should be understood according to the eleven aspects mentioned earlier. Seventh, diligence in good protection: This refers to the diligence of all Bodhisattvas, who initiate correct practice, are good at self-defense, and if they commit any transgressions, repent and eliminate them according to the Dharma. Such thirteen kinds of diligence of Bodhisattvas are called all kinds of diligence.
The diligence of Bodhisattvas in seeking and the diligence in enjoying happiness in this life and the next should be understood like patience (kshanti). The difference is that patience speaks of endurance, while this speaks of the Bodhisattva's diligence and courage.
What is the pure diligence of a Bodhisattva? This diligence has roughly ten types: First, appropriate diligence; second, habitual diligence; third, unhurried diligence; fourth, well-collected diligence; fifth, timely practice diligence; sixth, diligence in understanding all aspects; seventh, non-retreating and non-weakening diligence; eighth, diligence in not abandoning the yoke; ninth, equal diligence; tenth, diligence dedicated to great Bodhi (awakening). If Bodhisattvas are extremely oppressed by various secondary afflictions, they cultivate various appropriate antidotes to eliminate these secondary afflictions. For example, to counteract various forms of greed (lobha), they cultivate the contemplation of impurity (asubha); to counteract various forms of anger (dvesha), they cultivate loving-kindness (maitri); to counteract various forms of ignorance (moha), they cultivate the observation of dependent origination (pratītyasamutpāda); to counteract various forms of discursive thought (vitarka), they cultivate mindfulness of breathing (ānāpānasmṛti); to counteract various forms of arrogance (māna), they cultivate the differentiation of elements. Such things are called the appropriate diligence of a Bodhisattva. If all
菩薩非唯成就始業。初業所有精進。謂為住心教授教誡。非不亦由串習加行積習加行。是名菩薩串習精進。若諸菩薩亦非唯有串習加行積習加行。為住其心教授教誡。然此始業初業菩薩。於此加行不緩加行無間加行殷重加行。是名菩薩無緩精進。若諸菩薩從師長所。或自多聞力所持故無倒而取。為住其心發勤精進。是名菩薩善攝精進。若諸菩薩無倒取已。于應止時能正修止。于應舉時能策其心。于應舍時能正修舍。是名菩薩應時修習相應精進。若諸菩薩于其種種止舉舍相入住出相。能善了知能無忘失。能善通達無間修作殷重修作。是名菩薩通達眾相相應精進。若諸菩薩聞說種種最極廣大最極甚深不可思議不可度量菩薩精進。不自輕蔑心不怯弱。不于所有少分下劣差別證中而生喜足不求上進。是名菩薩不退弱精進。若諸菩薩於時時間。密護根門飲食知量。初夜后夜常勤修習覺寤瑜伽。正知而住。于如是類等持資糧。能攝受轉。即于其中熾然修習。于能引攝無倒義利。於一切時勤加功用。是名菩薩不捨軛精進。若諸菩薩發勤精進。不緩不急平等雙運。普於一切應作事中。亦能平等殷重修作。是名菩薩平等精進。若諸菩薩一切精進有所為作。無不皆為迴向無上正等菩提。是名菩薩迴向大菩提精進。
如是最初自性精進
【現代漢語翻譯】 現代漢語譯本 菩薩並非僅僅成就最初的修行。最初修行所具有的精進，指的是爲了安住自心而接受教授和教誡。但也不是完全不依賴於串習加行和積習加行。這被稱為菩薩的串習精進。 如果菩薩並非僅僅依靠串習加行和積習加行，爲了安住自心而接受教授和教誡，而是對於這種加行，不懈怠地修行，持續不斷地修行，認真努力地修行，這被稱為菩薩的無緩精進。 如果菩薩從師長那裡，或者依靠自己廣博的聞法能力，正確地領受教義，爲了安住自心而發起勤奮的精進，這被稱為菩薩的善攝精進。 如果菩薩在正確領受教義之後，在應該止息的時候能夠正確地修習止，在應該策勵的時候能夠策勵自己的心，在應該捨棄的時候能夠正確地修習舍，這被稱為菩薩的應時修習相應精進。 如果菩薩對於種種止、舉、舍的相狀，以及入定和出定的相狀，能夠清楚地瞭解，能夠不忘失，能夠透徹地通達，並且持續不斷地修習，認真努力地修習，這被稱為菩薩的通達眾相相應精進。 如果菩薩聽聞宣說種種最極廣大、最極甚深、不可思議、不可度量的菩薩精進，不輕視自己，內心不怯懦，不因為自己所證得的少分下劣的差別而感到滿足，不求上進，這被稱為菩薩的不退弱精進。 如果菩薩在時時處處，嚴密地守護根門，飲食有節制，初夜和后夜經常勤奮地修習覺寤瑜伽，保持正知而住，對於像這樣類似的等持資糧，能夠攝受和增長，並且在其中努力地修習，對於能夠引導和攝取正確義利的事情，在任何時候都勤加努力，這被稱為菩薩的不捨軛精進。 如果菩薩發起勤奮的精進，不鬆懈也不急躁，平等地兼顧兩者，普遍地對於一切應該做的事情，也能夠平等地認真努力地修作，這被稱為菩薩的平等精進。 如果菩薩的一切精進有所作為，沒有不是爲了迴向無上正等菩提（anuttarā-samyak-saṃbodhi，無上的、正確的、平等的覺悟）的，這被稱為菩薩的迴向大菩提精進。 像這樣最初的自性精進。
【English Translation】 English version Bodhisattvas do not only achieve initial practice. The diligence inherent in initial practice refers to receiving teachings and instructions to stabilize the mind. However, it is not entirely independent of the practice of habituation and accumulation. This is called a Bodhisattva's diligence of habituation. If Bodhisattvas do not solely rely on the practice of habituation and accumulation, but receive teachings and instructions to stabilize the mind, and diligently practice, continuously practice, and earnestly strive in this practice, this is called a Bodhisattva's unremitting diligence. If Bodhisattvas correctly receive teachings from teachers or through their own extensive learning, and initiate diligent effort to stabilize the mind, this is called a Bodhisattva's well-gathered diligence. If Bodhisattvas, after correctly receiving teachings, are able to correctly practice calming when it is appropriate to calm, are able to encourage their minds when it is appropriate to encourage, and are able to correctly practice relinquishing when it is appropriate to relinquish, this is called a Bodhisattva's diligence corresponding to timely practice. If Bodhisattvas are able to clearly understand the various aspects of calming, encouraging, and relinquishing, as well as the aspects of entering and exiting samadhi, are able to not forget them, are able to thoroughly comprehend them, and continuously practice and earnestly strive, this is called a Bodhisattva's diligence corresponding to understanding all aspects. If Bodhisattvas, upon hearing the exposition of various most vast, most profound, inconceivable, and immeasurable Bodhisattva diligences, do not belittle themselves, are not timid in their hearts, are not content with the small and inferior differences they have attained, and do not seek to advance further, this is called a Bodhisattva's non-regressing and non-weakening diligence. If Bodhisattvas, at all times, strictly guard their sense faculties, are moderate in their eating, frequently and diligently practice the yoga of wakefulness in the early and late parts of the night, abide in mindfulness, are able to gather and increase such samadhi resources, and diligently practice within them, and at all times diligently exert effort in matters that can guide and gather correct benefit, this is called a Bodhisattva's diligence of not abandoning the yoke. If Bodhisattvas initiate diligent effort, neither lax nor hasty, equally balancing both, and are able to equally and earnestly strive in all matters that should be done, this is called a Bodhisattva's equal diligence. If all the diligence of Bodhisattvas in their actions is without exception directed towards dedicating it to unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed, perfectly complete enlightenment), this is called a Bodhisattva's diligence of dedicating to great Bodhi. Such is the initial diligence of self-nature.
。乃至最後清凈精進。皆得菩薩大菩提果。菩薩依此所有精進。圓滿精進波羅蜜多。能于無上正等菩提。速疾已證當證今證。
瑜伽師地論卷第四十二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十三
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處靜慮品第十三
云何菩薩靜慮波羅蜜多。嗢拖南曰。
自性一切難 一切門善士 一切種遂求 二世樂清凈 如是九種相 名略說靜慮
謂九種相靜慮。名為菩薩靜慮波羅蜜多。一者自性靜慮。二者一切靜慮。三者難行靜慮。四者一切門靜慮。五者善士靜慮。六者一切種靜慮。七者遂求靜慮。八者此世他世樂靜慮。九者清凈靜慮。
云何菩薩自性靜慮。謂諸菩薩于菩薩藏聞思為先。所有妙善世出出間心一境性。心正安住或奢摩他品或毗缽舍那品或雙運道。俱通二品。當知即是菩薩所有靜慮自性。
云何菩薩一切靜慮。謂此靜慮略有二種。一者世間靜慮。二者出世間靜慮。當知此二隨其所應復有三種。一者現法樂住靜慮。二者能引菩薩等持功德靜慮。三者饒益有情靜慮。若諸菩薩所有靜慮。遠離一切分別。能生身心輕安最極寂靜遠離憍舉。離諸愛味泯
【現代漢語翻譯】 現代漢語譯本：乃至最後達到清凈精進的階段，都能獲得菩薩的大菩提果（無上智慧的果實）。菩薩依仗這些精進，圓滿精進波羅蜜多（到達精進的彼岸），能夠在無上正等菩提（無上的、正確的、平等的覺悟）上，迅速地已經證得、將要證得、正在證得。
《瑜伽師地論》卷第四十二 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第四十三
彌勒菩薩說
三藏法師玄奘奉詔譯 本地分中菩薩地第十五 初持瑜伽處靜慮品第十三
什麼是菩薩的靜慮波羅蜜多（禪定的彼岸）？用一首偈頌來概括：
自性一切難，一切門善士， 一切種遂求，二世樂清凈， 如是九種相，名略說靜慮。
這九種相的靜慮，被稱為菩薩的靜慮波羅蜜多。一是自性靜慮，二是一切靜慮，三是難行靜慮，四是一切門靜慮，五是善士靜慮，六是一切種靜慮，七是遂求靜慮，八是此世他世樂靜慮，九是清凈靜慮。
什麼是菩薩的自性靜慮？是指菩薩以聽聞和思惟菩薩藏（菩薩所修行的經典）為先導，所產生的微妙、善良、世間和出世間的心一境性（心專注于單一對象的狀態）。心正確地安住于奢摩他品（止禪的範疇）或毗缽舍那品（觀禪的範疇），或者雙運道（止觀雙修的道路），這兩種範疇都通達。應當知道，這就是菩薩所具有的靜慮的自性。
什麼是菩薩的一切靜慮？這種靜慮大致有兩種：一是世間靜慮，二是出世間靜慮。應當知道，這兩種靜慮根據情況又可以分為三種：一是現法樂住靜慮（在當下就能體驗到快樂的禪定），二是能引發菩薩等持功德靜慮（能引發菩薩禪定功德的禪定），三是饒益有情靜慮（利益眾生的禪定）。如果菩薩的靜慮，遠離一切分別，能夠產生身心輕安，達到最極寂靜，遠離憍舉（驕傲自大），脫離各種貪愛和執著。
【English Translation】 English version: Even until the final stage of pure and diligent effort, one can attain the great Bodhi fruit (the fruit of supreme wisdom) of a Bodhisattva. Relying on all these diligent efforts, a Bodhisattva perfects the Dhyana Paramita (the perfection of diligence), and in Anuttara-samyak-sambodhi (the unsurpassed, correct, and equal enlightenment), swiftly has already realized, will realize, and is now realizing.
Yogacarabhumi-sastra, Volume 42 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 43
Said by Bodhisattva Maitreya
Translated under imperial order by Tripitaka Master Xuanzang, Bodhisattva-bhumi, the Fifteenth Section of the Local Division, the Thirteenth Chapter on Dhyana in the First Yoga Practice
What is the Dhyana Paramita (the perfection of meditation) of a Bodhisattva? The summary is as follows:
'Self-nature, all, difficult, All doors, virtuous one, All kinds, fulfilling the quest, Two worlds, joy, purity, These nine aspects, Are named, in brief, Dhyana.'
These nine aspects of Dhyana are called the Dhyana Paramita of a Bodhisattva. First is self-nature Dhyana, second is all Dhyana, third is difficult-to-practice Dhyana, fourth is all-door Dhyana, fifth is virtuous-one Dhyana, sixth is all-kind Dhyana, seventh is quest-fulfilling Dhyana, eighth is joy-in-this-life-and-other-lives Dhyana, and ninth is pure Dhyana.
What is the self-nature Dhyana of a Bodhisattva? It refers to the excellent and virtuous mundane and supramundane one-pointedness of mind (the state of mind focused on a single object) that arises in Bodhisattvas, preceded by hearing and contemplating the Bodhisattva-pitaka (the collection of scriptures for Bodhisattvas). The mind correctly abides in the category of Samatha (calm abiding) or Vipassana (insight meditation), or the path of dual practice (the path of both calm abiding and insight meditation), both categories being accessible. It should be known that this is the self-nature of the Dhyana possessed by a Bodhisattva.
What is all Dhyana of a Bodhisattva? This Dhyana roughly has two types: first is mundane Dhyana, and second is supramundane Dhyana. It should be known that these two, according to circumstances, can be further divided into three types: first is Dhyana of joyful abiding in the present life (Dhyana that allows one to experience joy in the present moment), second is Dhyana that can induce the merits of Bodhisattva Samadhi (Dhyana that induces the merits of Bodhisattva concentration), and third is Dhyana that benefits sentient beings (Dhyana that benefits sentient beings). If the Dhyana of a Bodhisattva is free from all discriminations, it can generate lightness of body and mind, attain the utmost tranquility, be free from arrogance, and be detached from all craving and attachment.
一切相。當知是名菩薩現法樂住靜慮。若諸菩薩所有靜慮。能引能住種種殊勝不可思議不可度量十力種姓所攝等持。如是等持。一切聲聞及獨覺等不知其名。何況能入。若諸菩薩所有靜慮。能引能住一切菩薩解脫勝處遍處無礙解無諍愿智等。共諸聲聞所有功德。當知是名能引菩薩等持功德靜慮。菩薩饒益有情靜慮有十一種。如前應知。謂諸菩薩依止靜慮。于諸有情能引義利彼彼事業。與作助伴于有苦者能為除苦。于諸有情能如理說。于有恩者知恩知惠現前酬報。于諸怖畏能為救護。于喪失處能解愁憂。于有匱乏施與資財。于諸大眾善能匡御。于諸有情善隨心轉。于實有德讚美令喜。于諸有過能正調伏。為物現通恐怖引攝。如是一切總名菩薩一切靜慮。此外無有若過若增。
云何菩薩難行靜慮。謂此靜慮略有三種。若諸菩薩已能安住廣大殊勝。極善成熟多所引發諸靜慮住。隨自欲樂舍彼最勝諸靜慮樂。愍有情故。等觀無量利有情事。為諸有情義利成熟故。意思擇還生欲界。當知是名菩薩第一難行靜慮。若諸菩薩依止靜慮。能發種種無量無數不可思議。超過一切聲聞獨覺所行境界菩薩等持。當知是名菩薩第二難行靜慮。若諸菩薩依止靜慮。速證無上正等菩提。當知是名菩薩第三難行靜慮。
云何菩薩一切門靜
【現代漢語翻譯】 現代漢語譯本 一切相。應當知道這名為菩薩現法樂住靜慮（當下體驗快樂的禪定）。如果菩薩所有的靜慮，能夠引導和安住于種種殊勝、不可思議、不可度量、十力（如來十種力）種姓所攝的等持（禪定狀態）。這樣的等持，一切聲聞（聽聞佛陀教誨的修行者）及獨覺（獨自覺悟者）等都不知道它的名字，更何況能夠進入。如果菩薩所有的靜慮，能夠引導和安住於一切菩薩解脫勝處、遍處、無礙解、無諍愿智等，以及與聲聞共有的一切功德，應當知道這名為能夠引導菩薩等持功德的靜慮。菩薩饒益有情（利益眾生）的靜慮有十一種，如前所述應當知道。即菩薩依止靜慮，對於眾生能夠引導利益他們的種種事業，作為他們的助手，對於有痛苦的人能夠為他們解除痛苦，對於眾生能夠如理說法，對於有恩的人知道感恩並報答，對於恐懼的人能夠為他們救護，對於喪失的人能夠解除他們的憂愁，對於匱乏的人施與資財，對於大眾能夠善於匡正引導，對於眾生能夠善於隨順他們的心意，對於真正有德的人讚美使他們歡喜，對於有過錯的人能夠正確調伏，爲了眾生示現神通，以恐怖來引導攝受。像這樣的一切總名為菩薩的一切靜慮，此外沒有超過或增加的。 什麼是菩薩難行靜慮？這種靜慮略有三種。如果菩薩已經能夠安住于廣大殊勝、極善成熟、多所引發的各種靜慮住，隨自己的意願捨棄那些最殊勝的靜慮之樂，憐憫眾生的緣故，平等觀察無量利益眾生的事情，爲了眾生義利成熟的緣故，意思擇還生欲界。應當知道這名為菩薩第一難行靜慮。如果菩薩依止靜慮，能夠發起種種無量無數不可思議，超過一切聲聞獨覺所行境界的菩薩等持，應當知道這名為菩薩第二難行靜慮。如果菩薩依止靜慮，迅速證得無上正等菩提（最高的覺悟），應當知道這名為菩薩第三難行靜慮。 什麼是菩薩一切門靜慮？
【English Translation】 English version All phenomena. It should be known that this is called the 'Bodhisattva's abiding in the present Dharma with joyful dwelling in meditative stabilization (dhyana)'. If all the meditative stabilizations of the Bodhisattvas can lead to and abide in various superior, inconceivable, immeasurable samadhis (state of meditative concentration) included within the lineage of the Ten Powers (the ten powers of a Tathagata). Such samadhis, all Shravakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) do not even know their names, let alone be able to enter them. If all the meditative stabilizations of the Bodhisattvas can lead to and abide in all the Bodhisattva's liberations, superior abodes, pervasive spheres, unobstructed understanding, non-contention wisdom, wish-fulfilling wisdom, etc., and all the merits shared with the Shravakas, it should be known that this is called the meditative stabilization that can lead to the Bodhisattva's samadhi merits. The Bodhisattva's meditative stabilizations that benefit sentient beings are elevenfold, as should be known from what was previously stated. That is, Bodhisattvas, relying on meditative stabilization, can lead sentient beings to benefit from their various activities, assist them in their endeavors, remove suffering for those who are suffering, speak the Dharma appropriately to sentient beings, know and repay kindness to those who have been kind, provide protection for those who are fearful, dispel sorrow for those who have lost something, give wealth to those who are lacking, skillfully manage and guide the masses, skillfully accord with the minds of sentient beings, praise and delight those who truly have virtue, and correctly subdue those who have faults. They manifest miraculous powers to terrify and guide beings. All of this together is called the Bodhisattva's all-encompassing meditative stabilization, and there is nothing beyond or added to it. What are the Bodhisattva's difficult-to-practice meditative stabilizations? These meditative stabilizations are briefly of three types. If Bodhisattvas have already been able to abide in vast, superior, extremely well-matured, and greatly productive meditative abidings, and willingly relinquish those most superior joys of meditative stabilization, out of compassion for sentient beings, equally observing the immeasurable affairs of benefiting sentient beings, and for the sake of maturing the benefit and welfare of sentient beings, intentionally choose to be reborn in the desire realm. It should be known that this is called the Bodhisattva's first difficult-to-practice meditative stabilization. If Bodhisattvas, relying on meditative stabilization, can generate various immeasurable, countless, inconceivable samadhis of the Bodhisattvas that surpass the realm of practice of all Shravakas and Pratyekabuddhas, it should be known that this is called the Bodhisattva's second difficult-to-practice meditative stabilization. If Bodhisattvas, relying on meditative stabilization, quickly attain unsurpassed, perfect, and complete enlightenment (Anuttara-samyak-sambodhi), it should be known that this is called the Bodhisattva's third difficult-to-practice meditative stabilization. What is the Bodhisattva's all-door meditative stabilization?
慮。謂此靜慮略有四種。一者有尋有伺靜慮。二者喜俱行靜慮。三者樂俱行靜慮。四者舍俱行靜慮。
云何菩薩善士靜慮。謂此靜慮略有五種。一者無愛味靜慮。二者慈俱行靜慮。三者悲俱行靜慮。四者喜俱行靜慮。五者舍俱行靜慮。
云何菩薩一切種靜慮。謂此靜慮六種七種。總十三種。言六種者。一者善靜慮。二者無記變化靜慮。三者奢摩他品靜慮。四者毗缽舍那品靜慮。五者于自他利正審思惟靜慮。六者能引神通威力功德靜慮。言七種者。一者名緣靜慮。二者義緣靜慮。三者止相緣靜慮。四者舉相緣靜慮。五者舍相緣靜慮。六者現法樂住靜慮。七者能饒益他靜慮。如是十三種名為菩薩一切種靜慮。
云何菩薩遂求靜慮。謂此靜慮略有八種。一者于諸毒藥霜雹毒熱鬼所魅等種種災患。能息能成咒術所依靜慮。二者于界互違所生眾病。能除靜慮。三者于諸饑饉大災旱等現在前時。興致甘雨靜慮。四者于其種種人非人作水陸怖畏。能正拔濟靜慮。五者于乏飲食墮在曠野諸有情類。能施飲食靜慮。六者于乏財位所化有情。能施種種財位靜慮。七者於十方界放逸有情。能正諫誨靜慮。八者于諸有情隨所生起所應作事。能正造作靜慮。
云何菩薩此世他世樂靜慮。謂此靜慮略有九種。一者神通變現
【現代漢語翻譯】 現代漢語譯本：什麼是靜慮？所謂的靜慮略有四種。第一種是有尋有伺靜慮（帶有粗略和精細思索的禪定）。第二種是喜俱行靜慮（伴隨喜悅的禪定）。第三種是樂俱行靜慮（伴隨快樂的禪定）。第四種是舍俱行靜慮（伴隨捨棄的禪定）。 什麼是菩薩善士靜慮？所謂的靜慮略有五種。第一種是無愛味靜慮（不執著于禪定之樂的禪定）。第二種是慈俱行靜慮（伴隨慈愛的禪定）。第三種是悲俱行靜慮（伴隨悲憫的禪定）。第四種是喜俱行靜慮（伴隨喜悅的禪定）。第五種是舍俱行靜慮（伴隨捨棄的禪定）。 什麼是菩薩一切種靜慮？所謂的靜慮有六種和七種，總共十三種。六種是指：第一種是善靜慮（善良的禪定）。第二種是無記變化靜慮（不善不惡的變化禪定）。第三種是奢摩他品靜慮（止禪定）。第四種是毗缽舍那品靜慮（觀禪定）。第五種是于自他利正審思惟靜慮（爲了自己和他人利益而正確審慎思考的禪定）。第六種是能引神通威力功德靜慮（能夠引生神通、威力、功德的禪定）。七種是指：第一種是名緣靜慮（以名稱為所緣的禪定）。第二種是義緣靜慮（以意義為所緣的禪定）。第三種是止相緣靜慮（以止息之相為所緣的禪定）。第四種是舉相緣靜慮（以生起之相為所緣的禪定）。第五種是舍相緣靜慮（以捨棄之相為所緣的禪定）。第六種是現法樂住靜慮（以現世的快樂為住所的禪定）。第七種是能饒益他靜慮（能夠利益他人的禪定）。這十三種被稱為菩薩一切種靜慮。 什麼是菩薩遂求靜慮？所謂的靜慮略有八種。第一種是對於各種毒藥、霜雹、毒熱、鬼所魅等種種災患，能夠止息和成就咒術所依的靜慮。第二種是對於界互違所生的各種疾病，能夠去除的靜慮。第三種是對於各種饑饉、大災、旱等現在前時，能夠興致甘雨的靜慮。第四種是對於種種人或非人所造成的水陸怖畏，能夠正確拔濟的靜慮。第五種是對於缺乏飲食、墮落在曠野的各種有情，能夠施與飲食的靜慮。第六種是對於缺乏財位的所化有情，能夠施與種種財位的靜慮。第七種是對於十方界放逸的有情，能夠正確諫誨的靜慮。第八種是對於各種有情隨所生起所應該做的事情，能夠正確造作的靜慮。 什麼是菩薩此世他世樂靜慮？所謂的靜慮略有九種。第一種是神通變現
【English Translation】 English version: What is Dhyana (Jinglv, meditation)? This Dhyana is roughly of four kinds. The first is Dhyana with Vitarka and Vicara (Youxun Yousi Jinglv, meditation with gross and subtle thought). The second is Dhyana accompanied by Joy (Xi Ju Xing Jinglv). The third is Dhyana accompanied by Bliss (Le Ju Xing Jinglv). The fourth is Dhyana accompanied by Equanimity (She Ju Xing Jinglv). What is Bodhisattva Good Person Dhyana? This Dhyana is roughly of five kinds. The first is Dhyana without attachment to taste (Wu Ai Wei Jinglv, without craving the taste of meditation). The second is Dhyana accompanied by Loving-kindness (Ci Ju Xing Jinglv). The third is Dhyana accompanied by Compassion (Bei Ju Xing Jinglv). The fourth is Dhyana accompanied by Joy (Xi Ju Xing Jinglv). The fifth is Dhyana accompanied by Equanimity (She Ju Xing Jinglv). What is Bodhisattva All Kinds of Dhyana? This Dhyana is of six kinds and seven kinds, totaling thirteen kinds. The six kinds are: The first is Good Dhyana (Shan Jinglv). The second is Unspecified Transformation Dhyana (Wu Ji Bianhua Jinglv, neither good nor bad transformation meditation). The third is Samatha-related Dhyana (Shemotuo Pin Jinglv, cessation meditation). The fourth is Vipassana-related Dhyana (Piposhena Pin Jinglv, insight meditation). The fifth is Dhyana of Correct and Careful Thinking for the Benefit of Oneself and Others (Yu Zi Ta Li Zheng Shen Siwei Jinglv). The sixth is Dhyana that can lead to Supernormal Powers, Potency, and Merits (Neng Yin Shentong Weili Gongde Jinglv). The seven kinds are: The first is Dhyana with Name as Object (Ming Yuan Jinglv). The second is Dhyana with Meaning as Object (Yi Yuan Jinglv). The third is Dhyana with the Aspect of Cessation as Object (Zhi Xiang Yuan Jinglv). The fourth is Dhyana with the Aspect of Arising as Object (Ju Xiang Yuan Jinglv). The fifth is Dhyana with the Aspect of Abandonment as Object (She Xiang Yuan Jinglv). The sixth is Dhyana of Pleasant Abiding in the Present Life (Xian Fa Le Zhu Jinglv). The seventh is Dhyana that can Benefit Others (Neng Rao Yi Ta Jinglv). These thirteen kinds are called Bodhisattva All Kinds of Dhyana. What is Bodhisattva Accomplishing-Desired Dhyana? This Dhyana is roughly of eight kinds. The first is Dhyana that can subdue and accomplish mantras, relying on it, for various disasters such as poisons, frost, hail, poisonous heat, being possessed by ghosts, etc. (Yu Zhu Duyao Shuangbao Du Re Gui Suo Mei Deng Zhongzhong Zai Huan, Neng Xi Neng Cheng Zhou Shu Suo Yi Jinglv). The second is Dhyana that can remove various diseases arising from the mutual conflict of elements (Yu Jie Hu Wei Suo Sheng Zhong Bing, Neng Chu Jinglv). The third is Dhyana that can bring about sweet rain when various famines, great disasters, droughts, etc., are present (Yu Zhu Ji Jin Da Zai Han Deng Xianzai Qian Shi, Xing Zhi Gan Yu Jinglv). The fourth is Dhyana that can correctly rescue from water and land fears caused by various human or non-human beings (Yu Qi Zhongzhong Ren Fei Ren Zuo Shui Lu Buwei, Neng Zheng Baji Jinglv). The fifth is Dhyana that can provide food and drink to sentient beings who lack food and drink and have fallen into wildernesses (Yu Fa Yinshi Duo Zai Kuangye Zhu Youqing Lei, Neng Shi Yinshi Jinglv). The sixth is Dhyana that can bestow various riches and positions to sentient beings who lack wealth and position (Yu Fa Caiwei Suo Hua Youqing, Neng Shi Zhongzhong Caiwei Jinglv). The seventh is Dhyana that can correctly admonish sentient beings in the ten directions who are unrestrained (Yu Shi Fang Jie Fangyi Youqing, Neng Zheng Jianhui Jinglv). The eighth is Dhyana that can correctly perform the things that should be done by various sentient beings according to what arises (Yu Zhu Youqing Sui Suo Shengqi Suo Ying Zuo Shi, Neng Zheng Zaozuo Jinglv). What is Bodhisattva Dhyana of Happiness in This Life and the Next Life? This Dhyana is roughly of nine kinds. The first is supernormal power transformation (Shentong Bianxian)
調伏有情靜慮。二者記說變現調伏有情靜慮。三者教誡變現調伏有情靜慮。四者于造惡者示現惡趣靜慮。五者于失辯者能施辯才靜慮。六者于失念者能施正念靜慮。七者製造建立無顛倒論微妙讚頌摩怛理迦。能令正法久住靜慮。八者于諸世間工巧業處。能引義利饒益有情。種種書算測度數印床座傘屧。如是等類種種差別資生眾具。能隨造作靜慮。九者于生惡趣所化有情。為欲暫時息彼眾苦。放大光明照觸靜慮。
云何菩薩清凈靜慮。謂此靜慮略有十種。一者由世間凈離諸愛味清凈靜慮。二者由出世凈無有染污清凈靜慮。三者由加行凈清凈靜慮。四者由得根本凈清凈靜慮。五者由根本勝進凈清凈靜慮。六者由入住出自在凈清凈靜慮。七者舍靜慮已復還證入自在凈清凈靜慮。八者神通變現自在凈清凈靜慮。九者離一切見趣凈清凈靜慮。十者一切煩惱所知障凈清凈靜慮。
如是靜慮無量無邊。能得菩薩大菩提果。菩薩依此圓滿靜慮波羅蜜多。能于無上正等菩提。速疾已證當證今證。
本地分中菩薩地第十五初持瑜伽處慧品第十四
云何菩薩慧波羅蜜多。嗢拖南曰。
自性一切難 一切門善士 一切種遂求 二世樂清凈 如是九種相 是名略說慧
謂九種相慧。名為菩薩慧波羅
【現代漢語翻譯】 現代漢語譯本 調伏有情，令其安住于禪定（靜慮，梵文dhyāna）。二者，記述、宣說、變現，調伏有情，令其安住于禪定。三者，教誡、開導、變現，調伏有情，令其安住于禪定。四者，對於造惡者，示現惡趣之苦，令其安住于禪定。五者，對於失去辯才者，能施予辯才，令其安住于禪定。六者，對於失去正念者，能施予正念，令其安住于禪定。七者，製造、建立無顛倒的論典、微妙的讚頌（摩怛理迦，梵文mātṛkā），能令正法久住，令其安住于禪定。八者，對於世間的各種工巧技藝，能引導利益，饒益有情，如書寫、算術、測量、計數、圖章、床座、傘、鞋等，如此種種差別的資生用具，能隨心造作，令其安住于禪定。九者，對於將要墮入惡趣的所化有情，爲了暫時止息他們的眾苦，放大光明照觸，令其安住于禪定。 什麼是菩薩的清凈禪定？ 這種禪定略有十種。一者，由世間清凈，遠離諸愛味而得的清凈禪定。二者，由出世間清凈，沒有染污而得的清凈禪定。三者，由加行清凈而得的清凈禪定。四者，由獲得根本定清凈而得的清凈禪定。五者，由根本定勝進清凈而得的清凈禪定。六者，由入定、住定、出定自在清凈而得的清凈禪定。七者，捨棄禪定后，又能自在地證入禪定而得的清凈禪定。八者，神通變現自在清凈而得的清凈禪定。九者，遠離一切見解和執著的清凈禪定。十者，一切煩惱和所知障清凈而得的清凈禪定。 如此禪定無量無邊，能獲得菩薩的大菩提果。菩薩依此圓滿的禪定波羅蜜多（pāramitā），能于無上正等菩提，迅速地已證、當證、今證。 《瑜伽師地論·本地分》中菩薩地第十五初持瑜伽處慧品第十四 什麼是菩薩的慧波羅蜜多？ 偈頌說： 自性、一切難，一切門、善士，一切種、遂求，二世樂、清凈，如是九種相，是名略說慧。 所謂九種相的智慧，名為菩薩的慧波羅蜜多。
【English Translation】 English version Subduing sentient beings and causing them to abide in meditative concentration (dhyāna). Secondly, recording, explaining, and manifesting, subduing sentient beings and causing them to abide in meditative concentration. Thirdly, instructing, guiding, and manifesting, subduing sentient beings and causing them to abide in meditative concentration. Fourthly, for those who commit evil deeds, showing the suffering of evil destinies, causing them to abide in meditative concentration. Fifthly, for those who have lost eloquence, being able to bestow eloquence, causing them to abide in meditative concentration. Sixthly, for those who have lost mindfulness, being able to bestow right mindfulness, causing them to abide in meditative concentration. Seventhly, creating and establishing non-inverted treatises, subtle praises (mātṛkā), which can cause the Proper Dharma to abide long, causing them to abide in meditative concentration. Eighthly, for the various skillful arts in the world, being able to guide benefit, benefiting sentient beings, such as writing, arithmetic, measurement, counting, seals, beds, umbrellas, shoes, and so on, various kinds of livelihood supplies, being able to create them at will, causing them to abide in meditative concentration. Ninthly, for sentient beings who are about to fall into evil destinies, in order to temporarily stop their sufferings, emitting great light to illuminate and touch them, causing them to abide in meditative concentration. What is the pure meditative concentration of a Bodhisattva? This meditative concentration has roughly ten types. Firstly, pure meditative concentration obtained from worldly purity, being away from all attachments. Secondly, pure meditative concentration obtained from supramundane purity, being without defilements. Thirdly, pure meditative concentration obtained from the purity of effort. Fourthly, pure meditative concentration obtained from the purity of attaining the fundamental concentration. Fifthly, pure meditative concentration obtained from the purity of progressing beyond the fundamental concentration. Sixthly, pure meditative concentration obtained from the purity of freely entering, abiding in, and emerging from concentration. Seventhly, pure meditative concentration obtained from abandoning concentration and then freely re-entering concentration. Eighthly, pure meditative concentration obtained from the purity of freely manifesting supernatural powers. Ninthly, pure meditative concentration obtained from being away from all views and attachments. Tenthly, pure meditative concentration obtained from the purity of all afflictions and the obstructions to knowledge. Such meditative concentration is immeasurable and boundless, and can obtain the great Bodhi fruit of a Bodhisattva. Relying on this perfect meditative concentration pāramitā, a Bodhisattva can, in unsurpassed complete and perfect enlightenment, quickly realize, will realize, and is realizing. Chapter Fourteen on Wisdom in the Yoga Practice Place of the Bodhisattva Grounds, the Fifteenth Section of the Local Section of the Yogācārabhūmi-śāstra What is the Perfection of Wisdom (Prajñāpāramitā) of a Bodhisattva? The summary verse says: Nature, all difficulties, all doors, virtuous ones, all kinds, fulfilling desires, happiness in both lives, purity, these nine aspects, are called a brief explanation of wisdom. The wisdom of these nine aspects is called the Perfection of Wisdom of a Bodhisattva.
蜜多。一者自性慧。二者一切慧。三者難行慧。四者一切門慧。五者善士慧。六者一切種慧。七者遂求慧。八者此世他世樂慧。九者清凈慧。
云何菩薩自性慧。謂能悟入一切所知。及已悟入一切所知簡擇諸法。普緣一切五明處轉。一內明處。二因明處。三醫方明處。四聲明處。五工業明處。當知即是菩薩一切慧之自性。
云何菩薩一切慧。當知此慧略有二種。一者世間慧。二者出世間慧。此二略說復有三種。一能于所知真實隨覺通達慧。二能于如所說五明處及三聚中決定善巧慧。三能作一切有情義利慧。若諸菩薩于離言說法無我性。或於真諦將欲覺悟。或於真諦正覺寤時。或於真諦覺寤已后所有妙慧。最勝寂靜明瞭現前。無有分別離諸戲論。於一切法悟平等性。入大總相究達一切所知邊際。遠離增益損減二邊順入中道。是名菩薩能于所知真實隨覺通達慧。若諸菩薩於五明處決定善巧。廣說如前力種性品應知其相。及於三聚中決定善巧。謂于能引義利法聚。能引非義利法聚。能引非義利非非義利法聚。皆如實知。於是八處所有妙慧善巧攝受。能速圓滿廣大無上妙智資糧。速證無上正等菩提。能作一切有情義利。慧有十一種如前應知。即于彼位所有妙慧。當知是名饒益有情慧。
云何菩薩難行慧。當
【現代漢語翻譯】 現代漢語譯本 蜜多（Mita，意為「智慧」或「般若」）。有九種：一者自性慧（Zixing Hui，意為「自性智慧」）。二者一切慧（Yiqie Hui，意為「一切智慧」）。三者難行慧（Nanxing Hui，意為「難行智慧」）。四者一切門慧（Yiqie Men Hui，意為「一切門智慧」）。五者善士慧（Shanshi Hui，意為「善士智慧」）。六者一切種慧（Yiqie Zhong Hui，意為「一切種智慧」）。七者遂求慧（Suqiu Hui，意為「遂求智慧」）。八者此世他世樂慧（Cishi Tashi Le Hui，意為「此世他世安樂智慧」）。九者清凈慧（Qingjing Hui，意為「清凈智慧」）。
云何菩薩自性慧？謂能悟入一切所知，及已悟入一切所知簡擇諸法，普緣一切五明處轉。一內明處（Neiming Chu，意為「內明處」）。二因明處（Yinming Chu，意為「因明處」）。三醫方明處（Yifangming Chu，意為「醫方明處」）。四聲明處（Shengming Chu，意為「聲明處」）。五工業明處（Gongyeming Chu，意為「工業明處」）。當知即是菩薩一切慧之自性。
云何菩薩一切慧？當知此慧略有二種。一者世間慧（Shijian Hui，意為「世間智慧」）。二者出世間慧（Chushijian Hui，意為「出世間智慧」）。此二略說復有三種。一能于所知真實隨覺通達慧。二能于如所說五明處及三聚中決定善巧慧。三能作一切有情義利慧。若諸菩薩于離言說法無我性，或於真諦將欲覺悟，或於真諦正覺寤時，或於真諦覺寤已后所有妙慧。最勝寂靜明瞭現前。無有分別離諸戲論。於一切法悟平等性。入大總相究達一切所知邊際。遠離增益損減二邊順入中道。是名菩薩能于所知真實隨覺通達慧。若諸菩薩於五明處決定善巧。廣說如前力種性品應知其相。及於三聚中決定善巧。謂于能引義利法聚。能引非義利法聚。能引非義利非非義利法聚。皆如實知。於是八處所有妙慧善巧攝受。能速圓滿廣大無上妙智資糧。速證無上正等菩提。能作一切有情義利。慧有十一種如前應知。即于彼位所有妙慧。當知是名饒益有情慧。
云何菩薩難行慧？當
【English Translation】 English version Mita (蜜多, meaning 'wisdom' or 'prajna'). There are nine types: First, Self-nature Wisdom (自性慧, Zixing Hui). Second, All Wisdom (一切慧, Yiqie Hui). Third, Difficult Practice Wisdom (難行慧, Nanxing Hui). Fourth, All Doors Wisdom (一切門慧, Yiqie Men Hui). Fifth, Virtuous Person Wisdom (善士慧, Shanshi Hui). Sixth, All Kinds Wisdom (一切種慧, Yiqie Zhong Hui). Seventh, Accomplishing Desires Wisdom (遂求慧, Suqiu Hui). Eighth, This Life and Other Lives Happiness Wisdom (此世他世樂慧, Cishi Tashi Le Hui). Ninth, Pure Wisdom (清凈慧, Qingjing Hui).
What is the Self-nature Wisdom of a Bodhisattva? It means being able to awaken to all that is knowable, and having awakened to all that is knowable, to discern all dharmas, universally engaging in all five fields of knowledge. First, the field of Inner Knowledge (內明處, Neiming Chu). Second, the field of Logic (因明處, Yinming Chu). Third, the field of Medicine (醫方明處, Yifangming Chu). Fourth, the field of Grammar (聲明處, Shengming Chu). Fifth, the field of Crafts (工業明處, Gongyeming Chu). Know that this is the self-nature of all the wisdom of a Bodhisattva.
What is the All Wisdom of a Bodhisattva? Know that this wisdom is broadly of two types. First, worldly wisdom (世間慧, Shijian Hui). Second, transcendental wisdom (出世間慧, Chushijian Hui). These two, briefly stated, are further of three types. First, the wisdom that can truly and accordingly perceive and penetrate all that is knowable. Second, the wisdom that can decisively and skillfully master the five fields of knowledge and the three aggregates as described. Third, the wisdom that can benefit all sentient beings. If Bodhisattvas, regarding the wordless Dharma, the nature of no-self, or when about to awaken to the truth, or when truly awakened to the truth, or after having awakened to the truth, possess wonderful wisdom. The most excellent, serene, and clear appears before them. Without discrimination, free from all fabrications, they awaken to the equality of all dharmas. Entering the great totality, they thoroughly reach the limits of all that is knowable. Far from the two extremes of increase and decrease, they accord with and enter the Middle Way. This is called the Bodhisattva's wisdom that can truly and accordingly perceive and penetrate all that is knowable. If Bodhisattvas are decisively skillful in the five fields of knowledge, as described in detail in the previous chapter on Power and Lineage, one should know their characteristics. And decisively skillful in the three aggregates, namely, the aggregate of dharmas that can lead to benefit, the aggregate of dharmas that can lead to non-benefit, and the aggregate of dharmas that can lead to neither benefit nor non-benefit, all of which are known as they truly are. The wonderful wisdom and skillful mastery of these eight places can quickly perfect the vast and unsurpassed resources of wonderful wisdom, quickly attain unsurpassed complete enlightenment, and benefit all sentient beings. Wisdom has eleven aspects as should be known from before. The wonderful wisdom present in that state is known as the wisdom that benefits sentient beings.
What is the Difficult Practice Wisdom of a Bodhisattva? When
知此慧略有三種。若諸菩薩能知甚深法無我智。是名第一難行慧。若諸菩薩能了有情調伏方便智。是名第二難行慧。若諸菩薩了知一切所知境界無障礙智。是名第三最難行慧。
云何菩薩一切門慧。當知此慧略有四種。謂于聲聞藏及菩薩藏所有勝妙聞所成慧思所成慧。于能思擇菩薩所應作應隨轉中。及菩薩所不應作應止息中。思擇力所攝慧。及修習力所攝三摩呬多地無量慧。
云何菩薩善士慧。當知此慧略有五種。一聽聞正法所整合慧。二內正作意俱行慧。三自他利行方便俱行慧。四于諸法法住法安立無顛倒中善決定慧。五舍煩惱慧。復有異門一微細慧。悟入所知如所有性故。二週備慧。悟入所知盡所有性故。三俱生慧。宿智資糧所整合故。四具教慧。能于諸佛已入大地諸菩薩眾所聞法義具受持故。五具證慧。從凈意樂地乃至到究竟地所攝受故。
云何菩薩一切種慧。當知此慧六種七種。總十三種。六種慧者。謂于諸諦苦智集智滅智道智。于究竟位盡智無生智。是名六慧。七種慧者。謂法智。類智。世俗智。神通智。相智。十力前行智。四道理中正道理智。
云何菩薩遂求慧。當知此慧略有八種。一依法異門智。所謂菩薩法無礙慧。二依法相智。所謂菩薩義無礙慧。三依法釋詞智。所謂菩薩
【現代漢語翻譯】 現代漢語譯本： 知此慧略有三種。若諸菩薩能知甚深法無我智（深入瞭解事物本性中無『我』的智慧），是名第一難行慧。若諸菩薩能了有情調伏方便智（瞭解如何以方便法門調伏眾生的智慧），是名第二難行慧。若諸菩薩了知一切所知境界無障礙智（對於一切所能瞭解的境界都沒有障礙的智慧），是名第三最難行慧。
云何菩薩一切門慧？當知此慧略有四種。謂于聲聞藏（聲聞乘的教法）及菩薩藏（菩薩乘的教法）所有勝妙聞所成慧思所成慧。于能思擇菩薩所應作應隨轉中，及菩薩所不應作應止息中，思擇力所攝慧。及修習力所攝三摩呬多地（專注狀態）無量慧。
云何菩薩善士慧？當知此慧略有五種。一聽聞正法所整合慧。二內正作意俱行慧（伴隨正確的內心專注而產生的智慧）。三自他利行方便俱行慧（伴隨利益自己和他人行為的方便法門而產生的智慧）。四于諸法法住法安立無顛倒中善決定慧（在諸法的本質、存在和建立上沒有顛倒的正確決斷的智慧）。五舍煩惱慧。復有異門：一微細慧，悟入所知如所有性故（因為領悟了所知事物的真實本性而產生的精微智慧）。二週備慧，悟入所知盡所有性故（因為領悟了所知事物的全部特性而產生的周全智慧）。三俱生慧，宿智資糧所整合故（由於前世智慧積累而產生的與生俱來的智慧）。四具教慧，能于諸佛已入大地諸菩薩眾所聞法義具受持故（能夠完全接受和保持從諸佛和已進入高階位的菩薩眾那裡聽聞的佛法教義的智慧）。五具證慧，從凈意樂地乃至到究竟地所攝受故（從清凈的意樂之地直到最終的證悟之地所獲得的智慧）。
云何菩薩一切種慧？當知此慧六種七種，總十三種。六種慧者，謂于諸諦苦智集智滅智道智（對於四聖諦的苦、集、滅、道之智）。于究竟位盡智無生智（在最終證悟的境界中，知煩惱已盡之智和知不再輪迴之智）。是名六慧。七種慧者，謂法智（知曉諸法總相之智）。類智（知曉同類諸法差別之智）。世俗智（知曉世間事物之智）。神通智（知曉神通變化之智）。相智（知曉事物表相之智）。十力前行智（佛陀十力之前的智慧）。四道理中正道理智（在四種道理中，符合正理的智慧）。
云何菩薩遂求慧？當知此慧略有八種。一依法異門智，所謂菩薩法無礙慧（菩薩對於佛法在表達上沒有障礙的智慧）。二依法相智，所謂菩薩義無礙慧（菩薩對於佛法義理在理解上沒有障礙的智慧）。三依法釋詞智，所謂菩薩
【English Translation】 English version: These are roughly three types of wisdom. If Bodhisattvas can know the profound wisdom of no-self in phenomena (deep understanding of the wisdom of 'no self' in the nature of things), this is called the first difficult-to-practice wisdom. If Bodhisattvas can understand the wisdom of skillful means for taming sentient beings (understanding how to tame sentient beings with expedient methods), this is called the second difficult-to-practice wisdom. If Bodhisattvas understand the wisdom of unobstructed knowledge of all knowable realms (wisdom without obstacles to all knowable realms), this is called the third most difficult-to-practice wisdom.
What is the Bodhisattva's wisdom of all doors? Know that this wisdom is roughly of four types. Namely, the excellent wisdom arising from hearing and thinking in the Shravaka Pitaka (teachings of the Hearer Vehicle) and the Bodhisattva Pitaka (teachings of the Bodhisattva Vehicle). The wisdom contained in the power of discernment regarding what Bodhisattvas should do and follow, and what Bodhisattvas should not do and should cease. And the immeasurable wisdom of the Samahita-ground (state of concentration) contained in the power of cultivation.
What is the Bodhisattva's wisdom of a virtuous person? Know that this wisdom is roughly of five types. First, the wisdom accumulated from hearing the correct Dharma. Second, the wisdom accompanied by correct inner attention. Third, the wisdom accompanied by skillful means for benefiting oneself and others. Fourth, the wisdom of good determination in the non-invertedness of the nature, existence, and establishment of all phenomena. Fifth, the wisdom of abandoning afflictions. Furthermore, there are different aspects: First, subtle wisdom, because of realizing the suchness of what is known (subtle wisdom arising from realizing the true nature of what is known). Second, comprehensive wisdom, because of realizing the totality of what is known (comprehensive wisdom arising from realizing all the characteristics of what is known). Third, innate wisdom, because of being accumulated by the resources of past wisdom (innate wisdom arising from the accumulation of wisdom in past lives). Fourth, wisdom with teachings, because of being able to fully receive and uphold the meaning of the Dharma heard from all the Buddhas and Bodhisattvas who have entered the great grounds (wisdom capable of fully receiving and upholding the Buddhist teachings heard from all the Buddhas and Bodhisattvas who have entered high levels). Fifth, wisdom with realization, because of being embraced from the ground of pure intention up to the ultimate ground (wisdom obtained from the ground of pure intention up to the final ground of realization).
What is the Bodhisattva's wisdom of all kinds? Know that this wisdom is of six types and seven types, totaling thirteen types. The six types of wisdom are: wisdom regarding the truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering (wisdom regarding the Four Noble Truths: suffering, origin, cessation, and path). In the ultimate state, the wisdom of exhaustion and the wisdom of non-arising (in the final state of enlightenment, the wisdom of knowing that afflictions are exhausted and the wisdom of knowing that there is no more rebirth). These are called the six wisdoms. The seven types of wisdom are: Dharma wisdom (wisdom of knowing the general characteristics of all dharmas). Category wisdom (wisdom of knowing the differences between similar dharmas). Conventional wisdom (wisdom of knowing worldly things). Supernormal wisdom (wisdom of knowing supernatural transformations). Characteristic wisdom (wisdom of knowing the appearance of things). Wisdom preceding the ten powers (wisdom before the ten powers of the Buddha). Correct reasoning wisdom among the four kinds of reasoning (wisdom that conforms to correct reasoning among the four types of reasoning).
What is the Bodhisattva's wisdom that fulfills aspirations? Know that this wisdom is roughly of eight types. First, wisdom based on different aspects of the Dharma, which is the Bodhisattva's unobstructed wisdom in Dharma (the Bodhisattva's wisdom without obstacles in expressing the Dharma). Second, wisdom based on the characteristics of the Dharma, which is the Bodhisattva's unobstructed wisdom in meaning (the Bodhisattva's wisdom without obstacles in understanding the meaning of the Dharma). Third, wisdom based on explaining the terms of the Dharma, which is the Bodhisattva's
釋詞無礙慧。四依法品類句差別智。所謂菩薩辯才無礙慧。五菩薩一切摧伏他論慧。六菩薩一切成立自論慧。七菩薩一切正訓營為家屬家產慧。八菩薩一切善解種種王正世務慧。
云何菩薩此世他世樂慧。當知此慧略有九種。謂諸菩薩于內明處。能善明凈善安住慧。于醫方明處。因明處。聲明處。世工業明處。能善明凈非安住慧。一切菩薩即用如是於五明處善明凈慧以為依止。於他愚癡放逸怯弱勤修正行所化有情。如其次第示現教導贊勵慶慰慧。
云何菩薩清凈慧。當知此慧略有十種。于真實義有二種慧。謂由盡所有性。及如所有性取真實義故。于流轉義有二種慧。謂取正因果故。于執受義有二種慧。謂顛倒不顛倒如實了知故。于方便義有二種慧。謂一切所應作。所不應作。如實了知故。于究竟義有二種慧。謂雜染如實了知雜染故。清凈如實了知清凈故。如是菩薩五義十種差別凈慧。當知是名最勝凈慧。
如是菩薩極善決定無量妙慧。能證菩薩大菩提果。菩薩依此能圓滿慧波羅蜜多。速證無上正等菩提。
複次如是六種波羅蜜多。世尊彼彼素怛纜中處處散說。今於此中攝在一處略說應知。謂佛所說素怛纜中所有施波羅蜜多。乃至慧波羅蜜多。或標或釋彼皆於此。或自性施廣說乃至或清凈施趣
【現代漢語翻譯】 現代漢語譯本： 釋詞無礙慧：解釋詞語沒有障礙的智慧。 四依法品類句差別智：對於四種依靠（依法不依人，依義不依語，依智不依識，依了義經不依不了義經）的品類、語句和差別都能明白瞭解的智慧。 所謂菩薩辯才無礙慧：菩薩辯才無礙的智慧。 五菩薩一切摧伏他論慧：菩薩能夠摧毀一切其他宗派論點的智慧。 六菩薩一切成立自論慧：菩薩能夠成立自己宗派論點的智慧。 七菩薩一切正訓營為家屬家產慧：菩薩能夠正確地教導和經營，將眾生視為自己的家屬和家產的智慧。 八菩薩一切善解種種王正世務慧：菩薩能夠很好地理解各種國王的正當政務的智慧。
云何菩薩此世他世樂慧：什麼是菩薩對於今生來世的快樂的智慧？ 當知此慧略有九種：應當知道這種智慧大概有九種。 謂諸菩薩于內明處，能善明凈善安住慧：菩薩對於內明（adhyātma-vidyā）之處，能夠很好地明白、清凈、安住的智慧。 于醫方明處。因明處。聲明處。世工業明處。能善明凈非安住慧：對於醫方明（cikitsā-vidyā）之處、因明（hetu-vidyā）之處、聲明（śabda-vidyā）之處、世工業明之處，能夠很好地明白、清凈，但不執著安住的智慧。 一切菩薩即用如是於五明處善明凈慧以為依止：一切菩薩就是用這樣對於五明之處的明白清凈的智慧作為依靠。 於他愚癡放逸怯弱勤修正行所化有情，如其次第示現教導贊勵慶慰慧：對於那些愚癡、放逸、怯弱，以及勤奮修行但方向不對的有情，按照他們的不同情況，依次示現、教導、讚揚、鼓勵和安慰的智慧。
云何菩薩清凈慧：什麼是菩薩的清凈智慧？ 當知此慧略有十種：應當知道這種智慧大概有十種。 于真實義有二種慧，謂由盡所有性。及如所有性取真實義故：對於真實義有兩種智慧，即通過了解事物的一切方面（盡所有性，yathāvadbhūta）和事物的真實本性（如所有性，yathāsaṃbhūta）來把握真實意義。 于流轉義有二種慧，謂取正因果故：對於流轉的意義有兩種智慧，即正確地理解因果關係。 于執受義有二種慧，謂顛倒不顛倒如實了知故：對於執取的意義有兩種智慧，即如實地瞭解顛倒和不顛倒的執取。 于方便義有二種慧，謂一切所應作。所不應作。如實了知故：對於方便的意義有兩種智慧，即如實地瞭解一切應該做和不應該做的事情。 于究竟義有二種慧，謂雜染如實了知雜染故。清凈如實了知清凈故：對於究竟的意義有兩種智慧，即如實地瞭解雜染的本質，以及如實地瞭解清凈的本質。 如是菩薩五義十種差別凈慧：像這樣，菩薩對於五種意義的十種差別清凈智慧。 當知是名最勝凈慧：應當知道這就是最殊勝的清凈智慧。
如是菩薩極善決定無量妙慧，能證菩薩大菩提果：像這樣，菩薩極其善巧、堅定、無量的微妙智慧，能夠證得菩薩的大菩提果。 菩薩依此能圓滿慧波羅蜜多：菩薩依靠這種智慧能夠圓滿智慧波羅蜜多（prajñā-pāramitā）。 速證無上正等菩提：迅速證得無上正等菩提（anuttarā-samyak-saṃbodhi）。
複次如是六種波羅蜜多：再次，像這樣六種波羅蜜多（pāramitā）。 世尊彼彼素怛纜中處處散說：世尊在各種各樣的經文中到處分散地宣說。 今於此中攝在一處略說應知：現在在這裡將它們收集在一處，簡略地說一下，應當知道。 謂佛所說素怛纜中所有施波羅蜜多，乃至慧波羅蜜多：也就是佛所說的經文中所有的佈施波羅蜜多（dāna-pāramitā），乃至智慧波羅蜜多。 或標或釋彼皆於此，或自性施廣說乃至或清凈施趣：或者標明或者解釋，它們都在這裡，或者從自性佈施廣泛地說，乃至清凈佈施的趨向。
【English Translation】 English version: Unimpeded Wisdom in Explaining Words. Intelligence in Differentiating Categories, Phrases, and Sentences of the Four Reliances (Fourfold Reliance): namely, relying on the Dharma, not on the person; relying on the meaning, not on the words; relying on wisdom, not on consciousness; relying on definitive teachings, not on provisional teachings. So-called Unimpeded Eloquence of a Bodhisattva. Fifth, the Wisdom of a Bodhisattva in Completely Subduing Others' Arguments. Sixth, the Wisdom of a Bodhisattva in Completely Establishing One's Own Arguments. Seventh, the Wisdom of a Bodhisattva in Rightly Training and Managing Beings as Family and Property. Eighth, the Wisdom of a Bodhisattva in Skillfully Understanding Various Royal and Righteous Worldly Affairs.
What is the Wisdom of a Bodhisattva Regarding Happiness in This Life and the Next? It Should Be Known That This Wisdom Has Approximately Nine Aspects: namely, the wisdom of Bodhisattvas who, in the field of Inner Knowledge (adhyātma-vidyā), are able to clearly understand, purify, and abide well. In the fields of Medical Science (cikitsā-vidyā), Logic (hetu-vidyā), Linguistics (śabda-vidyā), and Worldly Arts and Sciences, they are able to clearly understand and purify, but do not abide in them. All Bodhisattvas rely on such skillful and clear wisdom in the Five Fields of Knowledge. For those sentient beings who are foolish, negligent, timid, or diligently practicing incorrectly, they show, teach, praise, encourage, and comfort them in the appropriate order.
What is the Pure Wisdom of a Bodhisattva? It Should Be Known That This Wisdom Has Approximately Ten Aspects. Regarding the Meaning of Reality, there are two types of wisdom: namely, grasping the true meaning through understanding all aspects of things (yathāvadbhūta) and the true nature of things (yathāsaṃbhūta). Regarding the Meaning of Transmigration, there are two types of wisdom: namely, grasping the correct causes and effects. Regarding the Meaning of Attachment, there are two types of wisdom: namely, truly knowing the nature of inverted and non-inverted attachments. Regarding the Meaning of Expedient Means, there are two types of wisdom: namely, truly knowing all that should be done and should not be done. Regarding the Meaning of Ultimate Reality, there are two types of wisdom: namely, truly knowing the nature of defilement and truly knowing the nature of purity. Thus, the Bodhisattva's Pure Wisdom with Ten Distinctions in Five Meanings. It Should Be Known That This is Called the Most Excellent Pure Wisdom.
Such Extremely Good, Decisive, and Immeasurable Wonderful Wisdom of a Bodhisattva Can Attain the Great Bodhi Fruit of a Bodhisattva. Relying on This, Bodhisattvas Can Perfect the Perfection of Wisdom (prajñā-pāramitā). And Quickly Attain Unsurpassed, Perfect Enlightenment (anuttarā-samyak-saṃbodhi).
Furthermore, These Six Perfections (pāramitā). The World Honored One Has Scattered Them Throughout Various Sutras. Now, Here, They Are Collected in One Place for Brief Explanation, Which Should Be Known. Namely, All the Perfection of Giving (dāna-pāramitā) to the Perfection of Wisdom in the Sutras Spoken by the Buddha. Whether Marked or Explained, They Are All Here, Either Broadly Speaking from the Giving of Self-Nature to the Tendency of Pure Giving.
入攝受。如其所應皆當了知。如是所餘如所宣說。戒乃至慧趣入攝受。如其所應亦當了知。又諸如來為菩薩時。所行一切菩薩行中。所有無量本生相應難行苦行。當知一切與施相應依止於施。如說其施。如是戒忍精進靜慮慧。相應依止戒忍精進靜慮慧。當知亦爾。或唯依施廣說乃至或唯依慧。或雜依二或雜依三。或雜依四或雜依五。或雜依一切。六波羅蜜多皆應了知。
如是六種波羅蜜多。菩薩為證無上正等菩提果故。精勤修集是大白法溟。名大白法海。是一切有情一切種類圓滿之因。名為涌施大寶泉池。又即如是所集無量福智資糧。更無餘果可共相稱。唯除無上正等菩提。
本地分中菩薩地第十五初持瑜伽處攝事品第十五
云何菩薩四種攝事。嗢拖南曰。
自性一切難 一切門善士 一切種遂求 二世樂清凈 如是九種相 名略說攝事
謂九種相攝事。名為菩薩四種攝事。一者自性攝事。二者一切攝事。三者難行攝事。四者一切門攝事。五者善士攝事。六者一切種攝事。七者遂求攝事。八者此世他世樂攝事。九者清凈攝事。
云何菩薩自性愛語。謂諸菩薩于諸有情。常樂宣說悅可意語諦語法語引攝義語。當知是名略說菩薩愛語自性。
云何菩薩一切愛語。謂此
【現代漢語翻譯】 現代漢語譯本： 入于攝受。如其所應，皆應當了知。如是所餘，如所宣說。戒乃至慧，趣入攝受。如其所應，亦應當了知。又諸如來為菩薩時，所行一切菩薩行中，所有無量本生相應難行苦行，當知一切與施（Dāna，佈施）相應，依止於施。如說其施，如是戒（Śīla，戒律）、忍（Kṣānti，忍辱）、精進（Vīrya，精進）、靜慮（Dhyāna，禪定）、慧（Prajñā，智慧），相應依止戒忍精進靜慮慧，當知亦爾。或唯依施廣說，乃至或唯依慧。或雜依二，或雜依三，或雜依四，或雜依五，或雜依一切。六波羅蜜多（Ṣaṭ pāramitā，六度）皆應了知。
如是六種波羅蜜多，菩薩為證無上正等菩提果（Anuttarā-samyak-saṃbodhi，無上正等正覺）故，精勤修集是大白法溟，名大白法海。是一切有情一切種類圓滿之因，名為涌施大寶泉池。又即如是所集無量福智資糧，更無餘果可共相稱，唯除無上正等菩提。
本地分中菩薩地第十五初持瑜伽處攝事品第十五
云何菩薩四種攝事。嗢拖南曰。
自性一切難 一切門善士 一切種遂求 二世樂清凈 如是九種相 名略說攝事
謂九種相攝事。名為菩薩四種攝事。一者自性攝事。二者一切攝事。三者難行攝事。四者一切門攝事。五者善士攝事。六者一切種攝事。七者遂求攝事。八者此世他世樂攝事。九者清凈攝事。
云何菩薩自性愛語。謂諸菩薩于諸有情，常樂宣說悅可意語、諦語法語、引攝義語。當知是名略說菩薩愛語自性。
云何菩薩一切愛語。謂此 English version: Entering into acceptance. As appropriate, all should be understood. Likewise, the remaining aspects, as declared, from morality (Śīla) to wisdom (Prajñā), entering into acceptance, should also be understood as appropriate. Furthermore, when the Tathāgatas (如來) are Bodhisattvas (菩薩), all the immeasurable Jātaka (本生) related difficult and ascetic practices they undertake in all Bodhisattva practices should be understood as corresponding to giving (Dāna) and relying on giving. Just as giving is described, so too should morality (Śīla), patience (Kṣānti), diligence (Vīrya), meditative concentration (Dhyāna), and wisdom (Prajñā) be understood as corresponding to and relying on morality, patience, diligence, meditative concentration, and wisdom. Either solely relying on giving, broadly speaking, or solely relying on wisdom; or relying on a combination of two, three, four, five, or all six perfections (Ṣaṭ pāramitā), all should be understood.
These six perfections, cultivated diligently by Bodhisattvas to attain the supreme perfect enlightenment (Anuttarā-samyak-saṃbodhi), are a vast ocean of pure Dharma, called the great ocean of pure Dharma. They are the cause of the complete fulfillment of all sentient beings of all kinds, called the inexhaustible treasure spring of giving. Furthermore, the immeasurable accumulation of merit and wisdom thus gathered has no other result that can be compared to it, except for supreme perfect enlightenment.
Chapter Fifteen of the Bodhisattva Grounds in the Local Section, the Fifteenth Chapter on Assembling Matters in the Yoga Practice of Initial Retention
What are the four ways of gathering of a Bodhisattva? The summary verse says:
Nature, all, difficult, all doors, virtuous one, all kinds, fulfilling desires, joy in this and other lives, purity. These nine aspects are called the abbreviated explanation of gathering.
The nine aspects of gathering are called the four ways of gathering of a Bodhisattva. First is the gathering of nature. Second is the gathering of all. Third is the gathering of difficult practices. Fourth is the gathering of all doors. Fifth is the gathering of virtuous ones. Sixth is the gathering of all kinds. Seventh is the gathering of fulfilling desires. Eighth is the gathering of joy in this and other lives. Ninth is the gathering of purity.
What is the Bodhisattva's loving speech of nature? It means that Bodhisattvas are always happy to proclaim pleasant, truthful, and meaningful words that lead and gather sentient beings. Know that this is called the abbreviated explanation of the nature of a Bodhisattva's loving speech.
What is the Bodhisattva's all-encompassing loving speech? It means this
【English Translation】 English version: Entering into acceptance. As appropriate, all should be understood. Likewise, the remaining aspects, as declared, from morality (Śīla) to wisdom (Prajñā), entering into acceptance, should also be understood as appropriate. Furthermore, when the Tathāgatas (如來) are Bodhisattvas (菩薩), all the immeasurable Jātaka (本生) related difficult and ascetic practices they undertake in all Bodhisattva practices should be understood as corresponding to giving (Dāna) and relying on giving. Just as giving is described, so too should morality (Śīla), patience (Kṣānti), diligence (Vīrya), meditative concentration (Dhyāna), and wisdom (Prajñā) be understood as corresponding to and relying on morality, patience, diligence, meditative concentration, and wisdom. Either solely relying on giving, broadly speaking, or solely relying on wisdom; or relying on a combination of two, three, four, five, or all six perfections (Ṣaṭ pāramitā), all should be understood.
These six perfections, cultivated diligently by Bodhisattvas to attain the supreme perfect enlightenment (Anuttarā-samyak-saṃbodhi), are a vast ocean of pure Dharma, called the great ocean of pure Dharma. They are the cause of the complete fulfillment of all sentient beings of all kinds, called the inexhaustible treasure spring of giving. Furthermore, the immeasurable accumulation of merit and wisdom thus gathered has no other result that can be compared to it, except for supreme perfect enlightenment.
Chapter Fifteen of the Bodhisattva Grounds in the Local Section, the Fifteenth Chapter on Assembling Matters in the Yoga Practice of Initial Retention
What are the four ways of gathering of a Bodhisattva? The summary verse says:
Nature, all, difficult, all doors, virtuous one, all kinds, fulfilling desires, joy in this and other lives, purity. These nine aspects are called the abbreviated explanation of gathering.
The nine aspects of gathering are called the four ways of gathering of a Bodhisattva. First is the gathering of nature. Second is the gathering of all. Third is the gathering of difficult practices. Fourth is the gathering of all doors. Fifth is the gathering of virtuous ones. Sixth is the gathering of all kinds. Seventh is the gathering of fulfilling desires. Eighth is the gathering of joy in this and other lives. Ninth is the gathering of purity.
What is the Bodhisattva's loving speech of nature? It means that Bodhisattvas are always happy to proclaim pleasant, truthful, and meaningful words that lead and gather sentient beings. Know that this is called the abbreviated explanation of the nature of a Bodhisattva's loving speech.
What is the Bodhisattva's all-encompassing loving speech? It means this
愛語略有三種。一者菩薩設慰喻語。由此語故菩薩恒時對諸有情。遠離顰蹙先發善言。舒顏平視含笑。為先或問安隱吉祥。或問諸界調適。或問晝夜怡樂。或命前進善來。以是等相慰問有情。隨世儀轉順睹人性。二者菩薩設慶悅語。由此語故菩薩若見有情妻子眷屬財谷其所昌盛而不自知。如應覺悟以申慶悅。或知信戒聞舍慧增亦復慶悅。三者菩薩設勝益語。由此語故菩薩宣說一切種德圓滿法教相應之語。利益安樂一切有情。恒常現前以勝益語而為饒益。是名菩薩一切愛語差別應知。
云何略說如是菩薩一切愛語。當知此語略為二種。一隨世儀軌語。二順正法教語。若慰喻語若慶悅語。當知是名隨世儀軌語。若勝益語。當知是名順正法教語。
云何菩薩難行愛語。當知此語略有三種。若諸菩薩于能殺害怨家惡友。以善凈心無穢濁心。思擇為說。若慰喻語若慶悅語若勝益語。當知是名菩薩第一難行愛語。若諸菩薩于其上品愚癡鈍根諸有情所。心無疑慮。思擇為說種種法教。誓受疲勞。如理如法如善攝取。當知是名菩薩第二難行愛語。若諸菩薩于其諂詐欺誑親教軌範尊長真實福田。行邪惡行諸有情所。無嫌恨心無恚惱心思擇為說。若慰喻語若慶悅語若勝益語。當知是名菩薩第三難行愛語。
云何菩薩一切
【現代漢語翻譯】 現代漢語譯本 愛語大致有三種。第一種是菩薩說安慰的話。因為這些話，菩薩總是對所有眾生，遠離皺眉，先說好話，面帶笑容，平靜地看著他們。或者先問候平安吉祥，或者問候諸界是否調和，或者問候晝夜是否快樂，或者說『請進，歡迎』。用這些方式安慰眾生，順應世俗禮儀，順應人們的願望。第二種是菩薩說慶賀的話。因為這些話，菩薩如果看到眾生的妻子、眷屬、財富、穀物興盛卻不自知，就適當地提醒他們並表達慶賀。或者知道他們的信、戒、聞、舍、慧增長，也表達慶賀。第三種是菩薩說增益的話。因為這些話，菩薩宣說一切種類的功德圓滿、符合佛法的教導的話，利益安樂一切眾生，總是出現在他們面前，用增益的話來饒益他們。這叫做菩薩一切愛語的差別，應該知道。 如何簡略地說菩薩的一切愛語呢？應當知道，這些話大致分為兩種：一是順應世俗禮儀的話，二是順應正法教導的話。安慰的話和慶賀的話，應當知道這叫做順應世俗禮儀的話。增益的話，應當知道這叫做順應正法教導的話。 什麼是菩薩難行的愛語呢？應當知道，這些話大致有三種。如果菩薩對於能夠殺害自己的怨家惡友，以善良清凈的心，沒有污濁的心，思考後為他們說安慰的話、慶賀的話或增益的話，這叫做菩薩第一難行的愛語。如果菩薩對於那些愚癡遲鈍的上品根器的眾生，心中沒有疑慮，思考後為他們說種種佛法教導，發誓承受疲勞，如理如法地善巧引導，這叫做菩薩第二難行的愛語。如果菩薩對於那些諂媚虛偽、欺騙親教師、軌範師（Acharya, 導師），尊長和真實的福田，行為邪惡的眾生，沒有嫌恨心，沒有惱怒心，思考後為他們說安慰的話、慶賀的話或增益的話，這叫做菩薩第三難行的愛語。 什麼是菩薩的一切
【English Translation】 English version There are roughly three kinds of loving speech. The first is when a Bodhisattva offers words of comfort. Because of these words, the Bodhisattva is always towards all sentient beings, refraining from frowning, first speaking kind words, with a smiling face, looking at them calmly. Or first inquiring about peace and auspiciousness, or inquiring whether the elements are in harmony, or inquiring whether the days and nights are pleasant, or saying 'Please come in, welcome.' Using these ways to comfort sentient beings, conforming to worldly etiquette, and according to people's wishes. The second is when a Bodhisattva offers words of congratulation. Because of these words, if the Bodhisattva sees that sentient beings' wives, relatives, wealth, and grains are flourishing but they are unaware, they appropriately remind them and express congratulations. Or knowing that their faith (Śrāddha), discipline (Śīla), learning (Śruta), generosity (Tyāga), and wisdom (Prajñā) are increasing, they also express congratulations. The third is when a Bodhisattva offers words of increasing benefit. Because of these words, the Bodhisattva proclaims words that are complete with all kinds of virtues and in accordance with the Dharma teachings, benefiting and bringing happiness to all sentient beings, always appearing before them, and benefiting them with words of increasing benefit. This is called the difference of all loving speech of a Bodhisattva, and should be known. How can one briefly describe all the loving speech of a Bodhisattva? It should be known that these words are roughly divided into two kinds: one is words that conform to worldly etiquette, and the other is words that conform to the teachings of the true Dharma. Words of comfort and words of congratulation, it should be known that these are called words that conform to worldly etiquette. Words of increasing benefit, it should be known that these are called words that conform to the teachings of the true Dharma. What is the difficult-to-practice loving speech of a Bodhisattva? It should be known that these words are roughly of three kinds. If a Bodhisattva, towards enemies and evil friends who are capable of killing them, with a kind and pure heart, without a defiled heart, after considering, speaks words of comfort, words of congratulation, or words of increasing benefit to them, this is called the first difficult-to-practice loving speech of a Bodhisattva. If a Bodhisattva, towards those sentient beings who are of superior but foolish and dull faculties, without doubt in their heart, after considering, speaks various Dharma teachings to them, vowing to endure fatigue, skillfully guiding them according to the Dharma, this is called the second difficult-to-practice loving speech of a Bodhisattva. If a Bodhisattva, towards those sentient beings who are flattering and deceitful, deceiving their Acharya (親教師，軌範師, teacher), elders, and true fields of merit, and engaging in evil conduct, without resentment in their heart, without anger in their heart, after considering, speaks words of comfort, words of congratulation, or words of increasing benefit to them, this is called the third difficult-to-practice loving speech of a Bodhisattva. What is all of the Bodhisattva's
門愛語。當知此語略有四種。一欲斷諸蓋向善趣者。為說先時所應作法。二遠離諸蓋心調善者。為說增進四聖諦等相應正法。三在家出家多放逸者。無倒諫誨。方便令其出離放逸行住不放逸行。四于諸法中多疑惑者。為令當來離疑惑故。為說正法論義抉擇。
云何菩薩善士愛語。當知此語略有五種。謂諸菩薩為所化生。能說如來及諸菩薩有因緣法。有出離法。有所依法。有勇決法。有神變法。若所說法得處有因。制立學處。是故此法名有因緣。若所說法于所受學有毀犯者。施設還凈。是故此法名有出離。若所說法四依所攝。施設無倒法律正行。是故此法名有所依。若所說法能正顯示出一切苦不退還行。是故此法名有勇決。若所說法作三神變。一切所說終不唐捐。是故此法名有神變。
云何菩薩一切種愛語。當知此語六種七種。總十三種。言六種者。一于應聽法開聽愛語。二于應制法遮制愛語。三開示諸法法門愛語。四開示無倒法相愛語。五開示無倒訓釋諸法言詞愛語。六開示無倒法句品類差別愛語。言七種者。一慰喻愛語。二慶悅愛語。三於他有情一切資具少希欲中一切所作及以正至少希欲中廣恣愛語。四安慰種種驚怖愛語。五如理宣說所攝愛語。六為欲令他出不善處安住善處正見聞疑舉呵愛語。七請他
【現代漢語翻譯】 現代漢語譯本： 什麼是悅耳的言語？應當知道，這種言語略有四種。第一種是對於想要斷除各種煩惱，趨向善道的人，為他們講述先前應當修習的方法。第二種是對於遠離各種煩惱，內心調柔善良的人，為他們講述增進四聖諦等相應的正法。第三種是對於在家或出家，常常放逸的人，毫無顛倒地勸誡開導，方便地使他們脫離放逸的行為，安住于不放逸的行為。第四種是對於各種佛法多有疑惑的人，爲了使他們將來遠離疑惑，為他們講述正法論義，作出決斷和抉擇。
什麼是菩薩善士悅耳的言語？應當知道，這種言語略有五種。就是諸位菩薩爲了所教化的眾生，能夠宣說如來以及諸位菩薩具有因緣的佛法（有因緣法：說法得處有因，制立學處，所以此法名為有因緣），具有出離的佛法（有出離法：說法對於所受學有毀犯者，施設還凈，所以此法名為有出離），具有所依的佛法（有所依法：說法為四依所攝，施設無倒法律正行，所以此法名為有所依），具有勇決的佛法（有勇決法：說法能正確顯示出一切苦不退還行，所以此法名為有勇決），具有神變的佛法（有神變法：說法作三種神變，一切所說終不唐捐，所以此法名為有神變）。
什麼是菩薩一切種類的悅耳言語？應當知道，這種言語有六種和七種，總共十三種。所說的六種是：第一，對於應當聽聞佛法的人，開啟聽法的悅耳言語。第二，對於應當禁止的行為，加以禁止的悅耳言語。第三，開示各種佛法法門的悅耳言語。第四，開示沒有顛倒的佛法法相的悅耳言語。第五，開示沒有顛倒地訓釋各種佛法言辭的悅耳言語。第六，開示沒有顛倒的法句品類差別的悅耳言語。所說的七種是：第一，安慰勸慰的悅耳言語。第二，慶賀喜悅的悅耳言語。第三，對於其他眾生一切生活資具很少的需求中，一切所作以及以正法為基礎的很少的需求中，廣為讚許的悅耳言語。第四，安慰各種驚慌恐怖的悅耳言語。第五，如理宣說所應攝受的悅耳言語。第六，爲了使他人脫離不善之處，安住在良善之處，對於正確的見聞，以及疑惑之處，舉例說明並加以呵斥的悅耳言語。第七，請教他人。
【English Translation】 English version: What is 'loving speech'? Know that this speech is roughly of four kinds. First, for those who wish to cut off all coverings and turn towards good destinies, to speak of the practices that should be done first. Second, for those who are far from coverings and whose minds are well-tamed, to speak of the corresponding right Dharma, such as the Four Noble Truths, that leads to advancement. Third, to admonish and instruct without inversion those who, whether householders or renunciates, are often negligent, skillfully enabling them to depart from negligent conduct and abide in non-negligent conduct. Fourth, for those who have many doubts about the various Dharmas, to speak of the right Dharma, arguments, and resolutions, so that they may be free from doubts in the future.
What is the 'loving speech' of a Bodhisattva, a virtuous person? Know that this speech is roughly of five kinds. That is, for the beings to be transformed, the Bodhisattvas are able to speak of the Dharma with causes and conditions (hetu-pratyaya-dharma) of the Tathagata (如來，Tathagata) and the Bodhisattvas, the Dharma of liberation (niryaana-dharma), the Dharma with a basis (aashraya-dharma), the Dharma of courage (veerya-dharma), and the Dharma of miraculous powers (rddhi-dharma). If what is spoken has a place, has a cause, and establishes the precepts, therefore this Dharma is called 'having causes and conditions'. If what is spoken provides purification for those who have violated what they have learned, therefore this Dharma is called 'having liberation'. If what is spoken is encompassed by the Four Reliances (catuh-pratisarana), and establishes the correct practice of the undeluded law, therefore this Dharma is called 'having a basis'. If what is spoken can correctly show the path of non-returning from all suffering, therefore this Dharma is called 'having courage'. If what is spoken performs the three miracles (tri-pratiharya), and everything spoken is never in vain, therefore this Dharma is called 'having miraculous powers'.
What is the 'all-encompassing loving speech' of a Bodhisattva? Know that this speech is of six kinds and seven kinds, thirteen kinds in total. The six kinds are: first, the 'loving speech' of opening up listening to the Dharma for those who should listen to the Dharma. Second, the 'loving speech' of prohibiting what should be prohibited. Third, the 'loving speech' of revealing the Dharma gates of the various Dharmas. Fourth, the 'loving speech' of revealing the undeluded characteristics of the Dharma. Fifth, the 'loving speech' of revealing the undeluded explanations of the words of the various Dharmas. Sixth, the 'loving speech' of revealing the undeluded distinctions of the categories of Dharma verses. The seven kinds are: first, the 'loving speech' of consolation and encouragement. Second, the 'loving speech' of rejoicing and delight. Third, the 'loving speech' of broadly praising the actions and the righteous, minimal desires in the minimal desires for all the resources of other beings. Fourth, the 'loving speech' of comforting various fears and terrors. Fifth, the 'loving speech' of rightly proclaiming what should be embraced. Sixth, the 'loving speech' of pointing out and rebuking, with examples, correct views, hearing, and doubts, in order to lead others out of unwholesome places and establish them in wholesome places. Seventh, asking others.
有力饒益愛語。如是菩薩十三種語。當知名為一切種愛語。
云何菩薩遂求愛語。當知此語略有八種。謂諸菩薩依四凈語起八聖語。是名菩薩遂求愛語。四凈語者。謂離妄語及以離間。粗惡。綺語。八聖語者。謂見言見。聞言聞。覺言覺。知言知。不見言不見。不聞言不聞。不覺言不覺。不知言不知。
云何菩薩此世他世樂愛語。當知此語略有九種。一說正法斷親屬難愁憂愛語。二說正法斷財位難愁憂愛語。三說正法斷無病難愁憂愛語。四說正法斷凈戒難眾苦愛語。五說正法斷正見難眾苦愛語。六說正法讚美凈戒圓滿愛語。七說正法讚美正見圓滿愛語。八說正法讚美軌則圓滿愛語。九說正法讚美正命圓滿愛語。
云何菩薩清凈愛語。當知此語有二十種。謂二十相宣說正法。應知如前力種性品。
云何菩薩利行。謂此利行。廣如愛語應知其相。于利行中余差別義。我今當說。謂諸菩薩由一切品差別愛語。隨說彼彼趣義利行。饒益有情故名利行。
云何菩薩自性利行。謂諸菩薩由彼愛語。為諸有情示現正理。隨其所應于諸所學。隨義利行法隨法行。如是行中安住悲心無愛染心。勸導調伏安處建立。是名略說利行自性。
云何菩薩一切利行。當知此行略有二種。一未成熟有情能成熟利
【現代漢語翻譯】 現代漢語譯本：有力饒益愛語。像這樣，菩薩有十三種語言，應當知道這被稱為一切種類的愛語。
菩薩如何成就追求愛語？應當知道這種語言略有八種。即菩薩依據四種清凈語而生起八種聖語。這被稱為菩薩成就追求愛語。四種清凈語是指遠離妄語、離間語、粗惡語和綺語。八種聖語是指見到說見到，聽到說聽到，覺知到說覺知到，知道說知道，沒見到說沒見到，沒聽到說沒聽到，沒覺知到說沒覺知到，不知道說不知道。
菩薩如何說出今生來世都令人喜愛的愛語？應當知道這種語言略有九種。一是說正法，斷除親屬之難的愁憂愛語；二是說正法，斷除財富地位之難的愁憂愛語；三是說正法，斷除無病之難的愁憂愛語；四是說正法，斷除凈戒之難的眾苦愛語；五是說正法，斷除正見之難的眾苦愛語；六是說正法，讚美凈戒圓滿的愛語；七是說正法，讚美正見圓滿的愛語；八是說正法，讚美軌則圓滿的愛語；九是說正法，讚美正命圓滿的愛語。
菩薩如何說出清凈的愛語？應當知道這種語言有二十種。即用二十種相宣說正法。應當像前面『力種性品』中說的那樣理解。
菩薩什麼是利行？這種利行，廣泛地像愛語那樣，應當知道它的相狀。在利行中，其餘的差別意義，我現在應當說。即菩薩通過一切品類的差別愛語，隨著所說的那些道理而進行利益眾生的行為，所以稱為利行。
菩薩什麼是自性利行？菩薩通過那些愛語，為眾生示現正確的道理，隨著他們所應學習的，隨著義理而行，如法而行。在這樣的行為中，安住于悲心，沒有愛染之心，勸導、調伏、安置、建立他們。這簡略地稱為利行的自性。
菩薩什麼是一切利行？應當知道這種行為略有二種。一是對於未成熟的有情，能夠使他們成熟的利益。
【English Translation】 English version: Powerful and beneficial loving speech. Thus, the Bodhisattva has thirteen kinds of speech, which should be known as all kinds of loving speech.
How does a Bodhisattva accomplish the pursuit of loving speech? It should be known that this speech is roughly of eight kinds. That is, Bodhisattvas rely on the four pure speeches to give rise to the eight noble speeches. This is called the Bodhisattva's accomplishment in pursuing loving speech. The four pure speeches are: refraining from false speech, divisive speech, harsh speech, and frivolous speech. The eight noble speeches are: seeing, saying 'seeing'; hearing, saying 'hearing'; perceiving, saying 'perceiving'; knowing, saying 'knowing'; not seeing, saying 'not seeing'; not hearing, saying 'not hearing'; not perceiving, saying 'not perceiving'; not knowing, saying 'not knowing'.
How does a Bodhisattva speak loving words that are pleasing in this life and the next? It should be known that this speech is roughly of nine kinds. First, speaking the true Dharma, cutting off the sorrow and worry of difficulties with relatives, is loving speech. Second, speaking the true Dharma, cutting off the sorrow and worry of difficulties with wealth and position, is loving speech. Third, speaking the true Dharma, cutting off the sorrow and worry of difficulties with being without illness, is loving speech. Fourth, speaking the true Dharma, cutting off the suffering of difficulties with pure precepts, is loving speech. Fifth, speaking the true Dharma, cutting off the suffering of difficulties with right view, is loving speech. Sixth, speaking the true Dharma, praising the perfection of pure precepts, is loving speech. Seventh, speaking the true Dharma, praising the perfection of right view, is loving speech. Eighth, speaking the true Dharma, praising the perfection of rules, is loving speech. Ninth, speaking the true Dharma, praising the perfection of right livelihood, is loving speech.
How does a Bodhisattva speak pure loving speech? It should be known that this speech is of twenty kinds. That is, proclaiming the true Dharma with twenty characteristics. It should be understood as explained in the previous chapter on 'Power and Lineage'.
What is the Bodhisattva's beneficial conduct (利行)? This beneficial conduct, extensively like loving speech, should be known in its characteristics. Regarding the remaining different meanings within beneficial conduct, I shall now explain. That is, Bodhisattvas, through all kinds of differentiated loving speech, accordingly speak of those meanings and engage in beneficial conduct, benefiting sentient beings, hence it is called beneficial conduct.
What is the Bodhisattva's self-nature beneficial conduct (自性利行)? Bodhisattvas, through those loving speeches, show sentient beings the correct principles, and according to what they should learn, they act according to the meaning and benefit, acting in accordance with the Dharma. In such conduct, they abide in compassion, without attachment, encouraging, taming, settling, and establishing them. This is briefly called the self-nature of beneficial conduct.
What is the Bodhisattva's all-encompassing beneficial conduct (一切利行)? It should be known that this conduct is roughly of two kinds. First, for sentient beings who are not yet mature, it is the benefit of being able to mature them.
行。二已成熟有情令解脫利行。即此利行復由三門。一于現法利勸導利行。二於後法利勸導利行。三于現法后法利勸導利行。于現法利勸導利行者。謂正勸導以法。業德招集。守護增長財位。當知是名于現法利勸導利行。由此能令從他獲得廣大名稱及現法樂。由資具樂攝受安住。於後法利勸導利行者。謂正勸導棄捨財位。清凈出家受乞求行以自存活。當知是名於後法利勸導利行。由此能令決定獲得后法安樂。不必獲得現法安樂。于現法后法利勸導利行者。謂正勸導令在家者或出家者漸次修行趣向離欲。當知是名于現法后法利勸導利行。由此能令于現法中得身輕安。得心輕安。安樂而住。於後法中或生凈天。或無餘依涅槃界中而般涅槃。
云何菩薩難行利行。當知此行略有三種。若諸菩薩于先未行勝善根因。諸有情所能行利行。是名第一難行利行。何以故。彼諸有情難勸導故。若諸菩薩于有善因現前執著廣大財位眾具圓滿諸有情所。能行利行。是名第二難行利行。何以故。彼于廣大極放逸跡極放逸處。耽著轉故。若諸菩薩于諸外道著本異道邪見邪行諸有情所。能行利行。是名第三難行利行。何以故。彼于自宗愚癡執故。于正法律憎背執故。
云何菩薩一切門利行。當知此行略有四種。謂諸菩薩不信有情。于
【現代漢語翻譯】 現代漢語譯本：其次，已經成熟的有情眾生，令他們解脫的利益行為。這種利益行為又可以通過三個方面來實現：第一，在現世利益方面勸導的利益行為；第二，在來世利益方面勸導的利益行為；第三，在現世和來世利益方面勸導的利益行為。在現世利益方面勸導的利益行為，是指正確地勸導他們通過如法的行業和功德，招集、守護和增長財富和地位。應當知道，這被稱為在現世利益方面勸導的利益行為。通過這種行為，能夠使他們從他人那裡獲得廣泛的名聲，以及現世的快樂，通過資具的快樂來攝受和安住。在來世利益方面勸導的利益行為，是指正確地勸導他們捨棄財富和地位，清凈地出家，接受乞食的生活方式來維持生計。應當知道，這被稱為在來世利益方面勸導的利益行為。通過這種行為，能夠使他們決定性地獲得來世的安樂，不一定獲得現世的安樂。在現世和來世利益方面勸導的利益行為，是指正確地勸導，使在家的人或者出家的人，逐漸地修行，趨向于遠離慾望。應當知道，這被稱為在現世和來世利益方面勸導的利益行為。通過這種行為，能夠使他們在現世中得到身心的輕安，安樂地居住，在來世中或者生到清凈的天界，或者在無餘依涅槃界中而般涅槃（完全的寂滅）。 什麼是菩薩難行的利益行為？應當知道，這種行為大致有三種。如果諸位菩薩對於先前沒有行勝妙善根之因的有情眾生，能夠進行利益行為，這被稱為第一種難行的利益行為。為什麼呢？因為那些有情眾生難以勸導的緣故。如果諸位菩薩對於有善因，現在執著于廣大的財富和地位，各種資具圓滿的有情眾生，能夠進行利益行為，這被稱為第二種難行的利益行為。為什麼呢？因為他們對於廣大的、極其放逸的處所，耽著和轉變的緣故。如果諸位菩薩對於那些外道，執著于根本不同的邪見和邪行的有情眾生，能夠進行利益行為，這被稱為第三種難行的利益行為。為什麼呢？因為他們對於自己的宗派愚癡地執著，對於正法和戒律憎恨和違背的緣故。 什麼是菩薩一切門利益行為？應當知道，這種行為大致有四種。就是諸位菩薩對於不相信的有情眾生，在
【English Translation】 English version: Furthermore, the act of benefiting sentient beings who are already mature, leading them to liberation. This act of benefiting can be accomplished through three approaches: first, guiding beneficial actions related to present benefits; second, guiding beneficial actions related to future benefits; and third, guiding beneficial actions related to both present and future benefits. Guiding beneficial actions related to present benefits refers to correctly guiding them to accumulate, protect, and increase wealth and status through righteous conduct and merit. Know that this is called guiding beneficial actions related to present benefits. Through this, they can gain widespread fame from others, as well as present happiness, being embraced and dwelling in the joy of possessions. Guiding beneficial actions related to future benefits refers to correctly guiding them to renounce wealth and status, purely renounce the household life, and accept the life of a mendicant to sustain themselves. Know that this is called guiding beneficial actions related to future benefits. Through this, they can definitely attain future happiness, though not necessarily present happiness. Guiding beneficial actions related to both present and future benefits refers to correctly guiding those who are householders or renunciates to gradually practice, moving towards detachment from desires. Know that this is called guiding beneficial actions related to both present and future benefits. Through this, they can attain physical and mental ease in the present life, dwelling in peace, and in the future life, either be born in a pure heaven or attain Parinirvana (complete extinction) in the realm of Nirvana without remainder. What are the difficult-to-perform beneficial actions of a Bodhisattva? Know that these actions are roughly of three types. If Bodhisattvas can perform beneficial actions for sentient beings who previously have not cultivated the causes for excellent roots of virtue, this is called the first type of difficult-to-perform beneficial action. Why? Because those sentient beings are difficult to guide. If Bodhisattvas can perform beneficial actions for sentient beings who have good causes, are currently attached to vast wealth and status, and are complete with various possessions, this is called the second type of difficult-to-perform beneficial action. Why? Because they are attached to and transformed by vast and extremely indulgent places. If Bodhisattvas can perform beneficial actions for sentient beings who are externalists, attached to fundamentally different wrong views and wrong practices, this is called the third type of difficult-to-perform beneficial action. Why? Because they are foolishly attached to their own doctrines and hate and reject the correct Dharma and precepts. What are the all-encompassing beneficial actions of a Bodhisattva? Know that these actions are roughly of four types. That is, Bodhisattvas towards sentient beings who do not believe, in
信圓滿慇勤勸導乃至建立。犯戒有情。于戒圓滿慇勤勸導乃至建立。惡慧有情。于慧圓滿慇勤勸導乃至建立。慳吝有情。于舍圓滿慇勤勸導乃至建立。
云何菩薩善士利行。當知此行略有五種。謂諸菩薩于真實義勸導有情。于應時宜勸導有情。于能引攝勝妙義利勸導有情。于諸有情柔軟勸導。于諸有情慈心勸導。
云何菩薩一切種利行。當知此行六種七種。總十三種。云何六種。謂諸菩薩若諸有情應攝受者正攝受之。若諸有情應調伏者正調伏之。若諸有情憎背聖教除其恚惱。若諸有情處中住者令入聖教。若諸有情已入聖教。正於三乘令其成熟。若諸有情已成熟者令得解脫。云何七種。謂諸菩薩安處一分所化有情。于善資糧守護長養。所謂或依下乘出離。或復依于大乘出離。如令所化于善資糧守護長養。如是或於遠離。或於心一境性。或於清凈諸障。或於修習作意。正安處之。若有聲聞獨覺種性。即于聲聞獨覺乘中而正安處。若有如來種姓有情。即于無上正等菩提最上乘中而正安處。
云何菩薩遂求利行。當知此行略有八種。謂諸菩薩見諸有情。于應慚處為無慚纏之所纏繞。方便開解令離彼纏。如無慚纏如是。見有于應愧處為無愧纏之所纏繞。若惛沈纏若睡眠纏。若掉舉纏若惡作纏嫉纏慳纏之所纏繞
【現代漢語翻譯】 現代漢語譯本： 對於犯了信仰的有情眾生，菩薩會圓滿、慇勤地勸導，乃至幫助他們重新建立信仰。對於犯了戒律的有情眾生，菩薩會圓滿、慇勤地勸導，乃至幫助他們重新建立戒律。對於缺乏智慧的有情眾生，菩薩會圓滿、慇勤地勸導，乃至幫助他們增長智慧。對於慳吝的有情眾生，菩薩會圓滿、慇勤地勸導，乃至幫助他們圓滿佈施。
什麼是菩薩善士的利行呢？應當知道這種行為大致有五種。即菩薩勸導有情眾生了解真實的意義（真實義），在適當的時候勸導有情眾生，勸導有情眾生獲得殊勝的利益，用柔和的態度勸導有情眾生，用慈悲的心懷勸導有情眾生。
什麼是菩薩的一切種利行呢？應當知道這種行為有六種和七種，總共十三種。什麼是六種呢？即菩薩對於應該攝受的有情眾生，就正確地攝受他們；對於應該調伏的有情眾生，就正確地調伏他們；如果有的有情眾生憎恨、背離聖教，就消除他們的恚惱；如果有的有情眾生處於中間狀態，就引導他們進入聖教；如果有的有情眾生已經進入聖教，就讓他們在三乘（聲聞乘、緣覺乘、菩薩乘）中得到成熟；如果有的有情眾生已經成熟，就讓他們得到解脫。什麼是七種呢？即菩薩安置一部分所教化的有情眾生，守護和增長他們的善資糧，或者讓他們依據小乘（下乘）出離，或者讓他們依據大乘出離。就像讓他們守護和增長善資糧一樣，也讓他們在遠離（遠離煩惱），或者在心一境性（專注），或者在清凈諸障（清除各種障礙），或者在修習作意（如理作意）方面，正確地安置他們。如果有聲聞（Śrāvaka）獨覺（Pratyekabuddha）種性的有情眾生，就在聲聞乘和獨覺乘中安置他們。如果有如來（Tathāgata）種性的有情眾生，就在無上正等菩提（Anuttarā-samyak-saṃbodhi）的最上乘中安置他們。
什麼是菩薩隨其所求的利行呢？應當知道這種行為大致有八種。即菩薩看到有情眾生，在應該感到慚愧的地方，被無慚纏（無慚纏）所纏繞，就方便開導，使他們脫離這種纏縛。就像無慚纏一樣，如果看到有情眾生在應該感到羞愧的地方，被無愧纏（無愧纏）所纏繞，或者被惛沈纏（昏沉纏）、睡眠纏（睡眠纏）、掉舉纏（掉舉纏）、惡作纏（惡作纏）、嫉纏（嫉纏）、慳纏（慳纏）所纏繞。
【English Translation】 English version: For sentient beings who have violated their faith, Bodhisattvas fully and diligently exhort them, even to the point of re-establishing their faith. For sentient beings who have violated their precepts, Bodhisattvas fully and diligently exhort them, even to the point of re-establishing their precepts. For sentient beings who lack wisdom, Bodhisattvas fully and diligently exhort them, even to the point of increasing their wisdom. For sentient beings who are stingy, Bodhisattvas fully and diligently exhort them, even to the point of perfecting their generosity.
What are the beneficial actions of a Bodhisattva-gentleman? It should be known that these actions are roughly of five types. Namely, Bodhisattvas exhort sentient beings regarding the true meaning (Satya-artha), exhort sentient beings at the appropriate time, exhort sentient beings to attain superior benefits, exhort sentient beings with gentleness, and exhort sentient beings with loving-kindness.
What are the all-encompassing beneficial actions of a Bodhisattva? It should be known that these actions are of six types and seven types, totaling thirteen types. What are the six types? Namely, Bodhisattvas properly embrace those sentient beings who should be embraced; properly subdue those sentient beings who should be subdued; if there are sentient beings who hate and turn away from the Holy Teachings, they remove their anger and vexation; if there are sentient beings who dwell in a neutral state, they lead them into the Holy Teachings; if there are sentient beings who have already entered the Holy Teachings, they cause them to mature in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); if there are sentient beings who have already matured, they cause them to attain liberation. What are the seven types? Namely, Bodhisattvas settle a portion of the sentient beings they transform, in guarding and nourishing their wholesome resources, either by relying on the Lesser Vehicle (Hīnayāna) for liberation, or by relying on the Great Vehicle (Mahāyāna) for liberation. Just as they cause them to guard and nourish their wholesome resources, so too, they properly settle them in detachment (from afflictions), or in one-pointedness of mind (citta-ekāgratā), or in purifying obstacles, or in cultivating mental application (yoniso-manasikara). If there are sentient beings of the Śrāvaka (Śrāvaka) or Pratyekabuddha (Pratyekabuddha) lineage, they properly settle them in the Śrāvakayāna and Pratyekabuddhayāna. If there are sentient beings of the Tathāgata (Tathāgata) lineage, they properly settle them in the Supreme Vehicle of Unsurpassed Perfect Enlightenment (Anuttarā-samyak-saṃbodhi).
What are the beneficial actions of a Bodhisattva that fulfill their requests? It should be known that these actions are roughly of eight types. Namely, Bodhisattvas see sentient beings who, in places where they should feel shame, are entangled by shamelessness (āhrīkya), and they skillfully liberate them from this entanglement. Just like shamelessness, if they see sentient beings who, in places where they should feel shame, are entangled by lack of shame (anapatrāpya), or by sloth (styāna), or by torpor (middha), or by excitement (auddhatya), or by remorse (kaukṛtya), or by jealousy (īrṣyā), or by stinginess (mātsarya).
。方便開解令離彼纏。
云何菩薩此世他世樂利行。當知此行略有九種。謂諸菩薩於他有情。依凈身業。勸令遠離一切殺生。勸令遠離諸不與取。勸令遠離諸欲邪行。勸令遠離一切窣羅若迷隸耶及以末陀放逸處酒。依凈語業。勸令遠離一切妄語勸令遠離諸離間語。勸令遠離諸粗惡語。勸令遠離一切綺語。依凈意業。勸令遠離一切貪慾瞋恚邪見。
云何菩薩清凈利行。當知此行略有十種。謂諸菩薩于諸有情。依外清凈有五利行。依內清凈有五利行。云何菩薩于諸有情依外清凈有五利行。一無罪利行。二不轉利行。三漸次利行。四遍行利行。五如應利行。謂諸菩薩于諸有情雜惡行者。先惡行者。有罪行者。雜染行者。于諸善中能正安處。是名菩薩于諸有情無罪利行。又諸菩薩于諸有情。不于非解脫非定清凈處求為真解脫求為定清凈者即于其中能正勸導。是名菩薩于諸有情不轉利行。又諸菩薩于諸有情先審觀察。知劣慧者為說淺法。隨轉粗近教授教誡。知中慧者為說中法隨轉處中教授教誡。知廣慧者為說深法隨轉幽微教授教誡。令其漸次修集善品。是名菩薩于諸有情漸次利行。又諸菩薩于諸四姓乃至天人一切有情。隨力隨能行義利行求利樂者。即于其中隨類勸導。是名菩薩于諸有情遍行利行。又諸菩薩于諸有情
【現代漢語翻譯】 爲了方便開導，使他們脫離這些纏縛。
什麼是菩薩在此世和來世都能行樂和利益的行為呢？應當知道這種行為大致有九種。就是各位菩薩對於其他有情眾生，依靠清凈的身業，勸導他們遠離一切殺生，勸導他們遠離一切不予而取的行為（偷盜），勸導他們遠離一切不正當的性行為（邪淫），勸導他們遠離一切谷酒、果酒以及其他能使人放逸的酒類。依靠清凈的語業，勸導他們遠離一切虛妄的言語（妄語），勸導他們遠離一切挑撥離間的言語（離間語），勸導他們遠離一切粗暴惡劣的言語（惡口），勸導他們遠離一切花言巧語（綺語）。依靠清凈的意業，勸導他們遠離一切貪婪的慾望（貪慾）、嗔恨的情緒（瞋恚）和錯誤的見解（邪見）。
什麼是菩薩清凈的利益行為呢？應當知道這種行為大致有十種。就是各位菩薩對於各種有情眾生，依靠外在的清凈有五種利益行為，依靠內在的清凈有五種利益行為。什麼是菩薩對於各種有情眾生依靠外在的清凈有五種利益行為呢？一是無罪的利益行為，二是不轉移的利益行為，三是漸次的利益行為，四是普遍的利益行為，五是如應的利益行為。就是各位菩薩對於那些行為混雜惡行的人，先前行為是惡行的人，有罪惡行為的人，行為混雜染污的人，能夠在各種善行中正確地安置他們，這叫做菩薩對於各種有情眾生無罪的利益行為。還有，各位菩薩對於各種有情眾生，不在非解脫、非禪定清凈的地方尋求真正的解脫和禪定清凈，而是在真正的地方能夠正確地勸導他們，這叫做菩薩對於各種有情眾生不轉移的利益行為。還有，各位菩薩對於各種有情眾生，先審慎地觀察，知道智慧低下的人，就為他們說淺顯的佛法，隨著他們的情況進行粗淺而貼近的教授和教誡；知道智慧中等的人，就為他們說中等的佛法，隨著他們的情況進行適中的教授和教誡；知道智慧廣博的人，就為他們說深奧的佛法，隨著他們的情況進行精深而微妙的教授和教誡，使他們逐漸地修集各種善行，這叫做菩薩對於各種有情眾生漸次的利益行為。還有，各位菩薩對於包括四種姓（婆羅門、剎帝利、吠舍、首陀羅）乃至天人在內的一切有情眾生，隨自己的力量和能力，行正義和利益的行為，對於那些尋求利益和快樂的人，就在其中按照他們的類別進行勸導，這叫做菩薩對於各種有情眾生普遍的利益行為。還有，各位菩薩對於各種有情眾生
【English Translation】 To facilitate guidance and liberate them from these entanglements.
What are the actions of a Bodhisattva that bring joy and benefit in this life and the next? Know that these actions are roughly of nine kinds. That is, Bodhisattvas, with regard to other sentient beings, relying on pure bodily actions, encourage them to abstain from all killing; encourage them to abstain from all taking what is not given (stealing); encourage them to abstain from all improper sexual conduct (sexual misconduct); encourage them to abstain from all sura, meraya, and madya (various kinds of intoxicants) which are the source of negligence. Relying on pure verbal actions, encourage them to abstain from all false speech (lying); encourage them to abstain from all divisive speech (slander); encourage them to abstain from all harsh speech (abuse); encourage them to abstain from all frivolous speech (idle talk). Relying on pure mental actions, encourage them to abstain from all greed (greed), hatred (hatred), and wrong views (false views).
What are the pure beneficial actions of a Bodhisattva? Know that these actions are roughly of ten kinds. That is, Bodhisattvas, with regard to all sentient beings, rely on external purity to perform five beneficial actions, and rely on internal purity to perform five beneficial actions. What are the five beneficial actions that Bodhisattvas perform for all sentient beings relying on external purity? First, the beneficial action of being without fault; second, the beneficial action of non-regression; third, the beneficial action of gradual progress; fourth, the beneficial action of universality; fifth, the beneficial action of appropriateness. That is, Bodhisattvas, with regard to those sentient beings whose actions are mixed with evil, whose previous actions were evil, whose actions are sinful, whose actions are mixed with defilement, are able to rightly establish them in various virtuous deeds. This is called the beneficial action of a Bodhisattva being without fault for all sentient beings. Furthermore, Bodhisattvas, with regard to those sentient beings who do not seek true liberation or pure concentration in places that are not places of liberation or pure concentration, are able to rightly guide them in the true places. This is called the beneficial action of a Bodhisattva being non-regressive for all sentient beings. Furthermore, Bodhisattvas, with regard to all sentient beings, first carefully observe them, and knowing those of inferior wisdom, speak to them of shallow dharma, and according to their situation, provide them with coarse and accessible teachings and instructions; knowing those of medium wisdom, speak to them of intermediate dharma, and according to their situation, provide them with moderate teachings and instructions; knowing those of vast wisdom, speak to them of profound dharma, and according to their situation, provide them with deep and subtle teachings and instructions, enabling them to gradually cultivate various virtuous qualities. This is called the beneficial action of a Bodhisattva being gradual for all sentient beings. Furthermore, Bodhisattvas, with regard to all sentient beings, including the four castes (Brahmin, Kshatriya, Vaishya, Shudra) and even gods and humans, according to their strength and ability, perform actions of righteousness and benefit, and for those who seek benefit and happiness, guide them according to their respective categories. This is called the beneficial action of a Bodhisattva being universal for all sentient beings. Furthermore, Bodhisattvas, with regard to all sentient beings,
。若於自義諸善法品。隨下中上功能差別。可勸導者。及由方便功能差別。可勸導者。隨其所應。于彼如彼方便勸導。是名菩薩于諸有情如應利行。是名菩薩于諸有情。依外清凈五種利行。云何菩薩于諸有情依內清凈五種利行。謂諸菩薩于諸有情起廣大悲意樂。現前而行利行。又諸菩薩于諸有情。所作義利。雖受一切大苦劬勞。而心無倦深生歡喜。為諸有情而行利行。又諸菩薩雖現安處最勝第一圓滿財位。而自謙下如奴如仆。亦如孝子旃荼羅子。其心卑屈離憍離慢及離我執。于諸有情而行利行。又諸菩薩于諸有情。心無愛染無有虛偽。真實哀憐而行利行。又諸菩薩于諸有情。生起畢竟無復退轉慈愍之心。而行利行。
是名菩薩于諸有情依內清凈五種利行。如是依于內外清凈各五利行。總有十種。是名菩薩清凈利行。
云何菩薩同事。謂諸菩薩若於是義於是善根勸他受學。即於此義於此善根。或等或增自現受學。如是菩薩與他事同。故名同事。所化有情知此菩薩所修同事。便於自己受學善根。堅固決定無有退轉。何以故。彼作是思。菩薩勸我所受學者。定能為我利益安樂。由此菩薩所授我者。即于其中自現行故。無有知無利益安樂自現行者。非諸菩薩如是同事勸導有情。他得詰言汝自於善不能受學。
【現代漢語翻譯】 現代漢語譯本：如果對於自身所修習的各種善法，根據其下、中、上等不同功用的差別，以及可以勸導的對象，或者根據方便和功用的差別，可以勸導的對象，都應根據具體情況，用相應的方法進行勸導。這叫做菩薩對於一切有情眾生，如其所應地施行利益之行。這叫做菩薩對於一切有情眾生，依據外在清凈的五種利行。 什麼是菩薩對於一切有情眾生，依據內在清凈的五種利行呢？就是說，菩薩對於一切有情眾生，生起廣大的悲憫之心，以歡喜之心現前施行利益之行。還有，菩薩對於一切有情眾生所作的利益之事，即使承受一切巨大的痛苦和辛勞，內心也毫無疲倦，並且深深地感到歡喜，爲了有情眾生而施行利益之行。還有，菩薩即使身處最殊勝、最圓滿的財富地位，也自我謙卑，如同奴僕一般，又如同孝順的兒子對待旃荼羅（Candala，賤民）的兒子一樣，內心卑微屈順，遠離驕傲和輕慢，以及遠離我執，對於一切有情眾生而施行利益之行。還有，菩薩對於一切有情眾生，內心沒有貪愛和染著，沒有虛偽，以真實的哀憐之心而施行利益之行。還有，菩薩對於一切有情眾生，生起畢竟不會退轉的慈悲憐憫之心，而施行利益之行。 這叫做菩薩對於一切有情眾生，依據內在清凈的五種利行。像這樣，依據外在和內在清凈的各有五種利行，總共有十種，這叫做菩薩清凈的利行。 什麼是菩薩的同事呢？就是說，菩薩如果對於某種義理或者某種善根，勸他人受持學習，那麼自己也會對於這種義理或者這種善根，或者同樣地或者更加精進地現身受持學習。像這樣，菩薩與他人所做的事情相同，所以叫做同事。被教化的有情眾生知道這位菩薩所修習的同事之行，就會對於自己所受持學習的善根，堅定不移，不會退轉。為什麼呢？因為他們這樣想：菩薩勸我所受持學習的，必定能夠為我帶來利益和安樂。由於這位菩薩所傳授給我的，他自己也在其中身體力行，沒有誰會不知道利益和安樂而自己去身體力行的。如果菩薩不是這樣以同事之行來勸導有情眾生，他人就可以詰問說：『你自己對於善法都不能受持學習。』
【English Translation】 English version: If, with regard to the various virtuous practices that one cultivates, according to the differences in their lower, middle, and upper functions, and those who can be guided, or according to the differences in means and functions, and those who can be guided, one should, according to the specific circumstances, use appropriate methods to guide them. This is called a Bodhisattva's benefiting conduct towards all sentient beings as appropriate. This is called a Bodhisattva's relying on the five kinds of externally pure benefiting conduct towards all sentient beings. What are the five kinds of internally pure benefiting conduct of a Bodhisattva towards all sentient beings? It means that Bodhisattvas generate a vast intention of compassion towards all sentient beings, and joyfully engage in benefiting conduct. Furthermore, Bodhisattvas, in the beneficial deeds they perform for all sentient beings, even if they endure all great suffering and toil, feel no weariness in their hearts and deeply rejoice, engaging in benefiting conduct for the sake of sentient beings. Furthermore, Bodhisattvas, even when they are in the most supreme and perfect position of wealth, humble themselves like servants, and like a filial son treats a Candala (賤民, outcast) son, their hearts are humble and submissive, free from arrogance and pride, and free from self-grasping, engaging in benefiting conduct towards all sentient beings. Furthermore, Bodhisattvas, towards all sentient beings, have no attachment or defilement in their hearts, are without hypocrisy, and with genuine compassion engage in benefiting conduct. Furthermore, Bodhisattvas generate a compassionate mind towards all sentient beings that will never regress, and engage in benefiting conduct. This is called a Bodhisattva's relying on the five kinds of internally pure benefiting conduct towards all sentient beings. Thus, relying on the five kinds of externally and internally pure benefiting conduct, there are a total of ten kinds. This is called a Bodhisattva's pure benefiting conduct. What is a Bodhisattva's 'acting in concert'? It means that if a Bodhisattva encourages others to learn and practice a certain meaning or a certain root of virtue, then the Bodhisattva will also, with regard to that meaning or that root of virtue, either equally or even more diligently, personally learn and practice it. In this way, the Bodhisattva's actions are the same as others, hence it is called 'acting in concert'. When the sentient beings being transformed know that this Bodhisattva is practicing 'acting in concert', they will be firm and resolute in their own learning and practice of virtuous roots, without regression. Why? Because they think: 'What the Bodhisattva encourages me to learn and practice will surely bring me benefit and happiness.' Because the Bodhisattva himself practices what he teaches me, no one would knowingly practice something that does not bring benefit and happiness. If Bodhisattvas do not encourage sentient beings in this way, by 'acting in concert', others can challenge them, saying: 'You yourself are not able to learn and practice virtue.'
云何以善慇勤勸導數數教授教誡於他。汝應從他慇勤咨受教授教誡。有諸菩薩是他同事。而不自顯與他同事。有諸菩薩非他同事。而自顯現與他同事。有諸菩薩是他同事。亦自顯現與他同事。有諸菩薩非他同事。亦不自顯與他同事。第一句者。謂有菩薩與諸菩薩功德威力皆悉平等。于菩薩道自謂為師功德威力與等。菩薩隱自善故而不顯己功德威力。第二句者。謂諸菩薩見有下劣信解有情于甚深處心生怖畏便正思擇為欲方便化導彼故。自現己身與其同法。所謂下於旃茶羅類乃至狗類。欲作饒益欲除災患欲調欲化。故思于彼旃茶羅狗同分中生。第三句者。謂諸菩薩見所化者所受善根猶可搖動。為令堅住現與同事或等或增。第四句者。謂諸菩薩自行放逸棄捨他事。
如是已說多種施戒。廣說乃至最後同事。其中所有波羅蜜多。能自成熟一切佛法。所有攝事。能成熟他一切有情。當知略說菩薩一切善法作業。
又如前說。多種施戒廣說乃至最後同事。如是眾多助菩提分無量善法。由三因緣應知現行。由二因緣應知最勝。由三因緣應知清凈。謂由身語意三因緣故。應知現行。彼諸善法由廣大故無雜染故。應知最勝。亦名無上亦名不共。當知此中由有情無別故。事無別故時無別故。名為廣大。有情無別者。謂諸菩薩
【現代漢語翻譯】 現代漢語譯本：如何以善意慇勤地勸導、多次教授和教誡他人？你應該慇勤地向他人請教、接受教授和教誡。有些菩薩是其他菩薩的同伴，但不顯露自己與他們相同；有些菩薩不是其他菩薩的同伴，卻顯現自己與他們相同；有些菩薩是其他菩薩的同伴，也顯現自己與他們相同；有些菩薩不是其他菩薩的同伴，也不顯現自己與他們相同。第一種情況是指，有些菩薩與諸菩薩的功德和威力都相等，在菩薩道中自認為是老師，功德和威力與他們相等。這些菩薩隱藏自己的優點，因此不顯露自己的功德和威力。第二種情況是指，諸菩薩看到有下劣信解的有情，對甚深之處心生怖畏，便認真思量，爲了方便化導他們，就顯現自己與他們相同。例如，示現低於旃茶羅（Candala，古印度種姓制度中最低等級的人）階層，甚至狗的種類。爲了利益他們，爲了消除災難，爲了調伏和教化他們，所以考慮在那些旃茶羅和狗的同類中出生。第三種情況是指，諸菩薩看到所教化者的善根還不夠堅定，爲了使之堅固，就示現與他們做相同的事情，或者相等，或者超過。第四種情況是指，諸菩薩自己行為放逸，放棄幫助他人。 如上已經講述了多種佈施和戒律，廣泛地講述了乃至最後的同事（Samagri，同事）。其中所有的波羅蜜多（Paramita，到達彼岸），能夠使一切佛法自身成熟；所有的攝事（Samgraha-vastu，四攝事），能夠成熟其他一切有情。應當知道，簡略地說，菩薩的一切善法作業都是如此。 又如前面所說，多種佈施和戒律，廣泛地講述了乃至最後的同事。像這樣眾多的助菩提分（Bodhipaksika-dharma，三十七道品）和無量善法，應當知道，通過三種因緣而顯現執行；通過兩種因緣，應當知道是最殊勝的；通過三種因緣，應當知道是清凈的。所謂通過身、語、意三種因緣的緣故，應當知道是顯現執行。那些善法由於廣大和沒有雜染的緣故，應當知道是最殊勝的，也稱為無上，也稱為不共。應當知道，這裡由於有情沒有差別，事情沒有差別，時間沒有差別，所以稱為廣大。有情沒有差別是指，諸菩薩
【English Translation】 English version: How does one diligently and kindly exhort, repeatedly teach, and admonish others? You should diligently inquire from others, and receive their teachings and admonishments. Some Bodhisattvas are colleagues of other Bodhisattvas, but do not reveal themselves to be the same as them; some Bodhisattvas are not colleagues of other Bodhisattvas, but manifest themselves to be the same as them; some Bodhisattvas are colleagues of other Bodhisattvas, and also manifest themselves to be the same as them; some Bodhisattvas are not colleagues of other Bodhisattvas, nor do they reveal themselves to be the same as them. The first case refers to Bodhisattvas whose merits and powers are equal to those of other Bodhisattvas, and who consider themselves teachers on the Bodhisattva path, with merits and powers equal to theirs. These Bodhisattvas conceal their own virtues and therefore do not reveal their merits and powers. The second case refers to Bodhisattvas who, seeing sentient beings of inferior faith and understanding who are fearful of profound teachings, carefully consider how to conveniently guide them, and thus manifest themselves to be the same as them. For example, appearing lower than the Candala (Candala, the lowest caste in the ancient Indian caste system) class, even as dogs. In order to benefit them, to eliminate disasters, and to tame and transform them, they consider being born among those of the same kind as Candalas and dogs. The third case refers to Bodhisattvas who, seeing that the roots of goodness of those they are teaching are still wavering, manifest themselves as doing the same things as them, either equal to or exceeding them, in order to make them firm. The fourth case refers to Bodhisattvas who are themselves lax in their conduct and abandon helping others. As mentioned above, various forms of giving and discipline have been discussed, extensively discussing even the final Samagri (Samagri, colleagues). All the Paramitas (Paramita, reaching the other shore) within them can mature all the Buddha-dharmas themselves; all the Samgraha-vastus (Samgraha-vastu, the four means of gathering) can mature all other sentient beings. It should be known that, briefly speaking, all the virtuous actions of Bodhisattvas are like this. Also, as mentioned earlier, various forms of giving and discipline have been discussed, extensively discussing even the final Samagri. Such numerous Bodhipaksika-dharmas (Bodhipaksika-dharma, the thirty-seven factors of enlightenment) and immeasurable virtuous dharmas, it should be known, manifest and operate through three causes; through two causes, it should be known to be the most excellent; through three causes, it should be known to be pure. That is, it should be known to manifest and operate through the three causes of body, speech, and mind. Those virtuous dharmas, because of their vastness and lack of defilement, should be known to be the most excellent, also called unsurpassed, also called non-common. It should be known that here, because there is no difference in sentient beings, no difference in matters, and no difference in time, it is called vast. No difference in sentient beings means that the Bodhisattvas
普於一切有情處所。普為一切法界有情。修行如是施等善根。非專為己。事無別者。謂諸菩薩普於一切及一切種施等善根。精勤受學。時無別者。謂諸菩薩恒常無間不離加行不捨善軛。若晝若夜現法后法。即由此因施等善根常行無替。當知此中由四種相成無雜染。謂諸菩薩懷歡喜心修諸善法。由是因緣無苦無憂無諸變悔。又諸菩薩不損惱他不著見趣不雜惡行。修行施等無量善根。又諸菩薩殷重遍體。于其施等無量善法。唯見功德唯見真實唯見寂靜。極善決定不從他緣非余引奪而正受學。又諸菩薩不因所修施等善法悕異熟果。或轉輪王或天帝釋或魔或梵。亦不於他悕求返報。無所依止。不依一切利養恭敬世俗名譽。乃至不依養活身命。由如是相凈歡喜俱無不平等。殷重無依修行施等。廣說乃至同事。為后無量善法。名無雜染。由熾然故無動轉故善清凈故。應知清凈。若諸菩薩已入清凈意樂地者。一切善根熾然無動。言熾然者。謂此菩薩意樂凈故。一切善法不由思擇熾盛現前。言無動者。謂此菩薩意樂凈故。隨所獲得隨所積集。所有善法皆無退轉。于當來世能無退減。如是菩薩隨所經歷彼彼日夜。隨所過度彼彼自身。所有善法如明分月唯增無減。若諸菩薩住到究竟地。或系屬一生最後有者。所有善法。名善清凈。此上更無
【現代漢語翻譯】 現代漢語譯本：普遍地在一切有情眾生之處所，普遍地爲了整個法界的一切有情眾生，修習像佈施等等這樣的善根，不是專門爲了自己。事情沒有差別，意思是說，各位菩薩普遍地對於一切以及一切種類佈施等等善根，精勤地受持和學習。時間上沒有差別，意思是說，各位菩薩恒常不斷地不離開加行，不捨棄善的重擔，無論是白天還是夜晚，無論是現世還是來世，就因為這個原因，佈施等等善根常常實行而沒有停止。應當知道，這裡面由四種相成就而沒有雜染。意思是說，各位菩薩懷著歡喜的心情修習各種善法，因為這個因緣，沒有痛苦沒有憂愁沒有各種變故和後悔。還有，各位菩薩不損害惱亂他人，不執著于見解和趣味，不夾雜惡行，修習佈施等等無量的善根。還有，各位菩薩以殷重遍滿身心的方式，對於佈施等等無量的善法，只看到功德，只看到真實，只看到寂靜，極其善妙地決定，不從其他因緣，不被其他所引誘奪取，而正確地受持和學習。還有，各位菩薩不因為所修習的佈施等等善法而希望得到不同的成熟果報，或者轉輪聖王，或者天帝釋（Indra，天神之王），或者魔，或者梵天（Brahma，創造之神），也不向他人希望得到回報，沒有所依賴，不依賴一切利益供養恭敬世俗名譽，甚至不依賴養活身命。由於這樣的相，清凈歡喜共同存在而沒有不平等，殷重沒有依賴地修習佈施等等，廣泛地說乃至同事，爲了以後無量的善法，叫做沒有雜染。由於熾然而沒有動轉，由於善的清凈，應當知道是清凈的。如果各位菩薩已經進入清凈意樂地，一切善根熾然而沒有動搖。說到熾然，意思是說，這位菩薩意樂清凈的緣故，一切善法不由思擇而熾盛地顯現。說到沒有動搖，意思是說，這位菩薩意樂清凈的緣故，隨著所獲得的，隨著所積集的，所有的善法都沒有退轉，在將來的世間能夠沒有退減。像這樣，菩薩隨著所經歷的那些日夜，隨著所度過的那些自身，所有的善法像明亮的月亮一樣只有增加沒有減少。如果各位菩薩住在到達究竟地，或者屬於一生最後有者，所有的善法，叫做善的清凈。這以上再也沒有了。
【English Translation】 English version: Universally in all sentient beings' places, universally for all sentient beings in the entire Dharma realm, cultivating such good roots as giving, etc., not exclusively for oneself. There is no difference in the matter, meaning that all Bodhisattvas diligently receive and learn all kinds of good roots such as giving, etc., universally for all and all kinds. There is no difference in time, meaning that all Bodhisattvas constantly and uninterruptedly do not depart from effort, do not abandon the yoke of goodness, whether day or night, whether in this life or the next, and for this reason, good roots such as giving are constantly practiced without ceasing. It should be known that in this, it is accomplished by four aspects without contamination. That is to say, all Bodhisattvas cultivate all good dharmas with joyful hearts, and because of this cause, there is no suffering, no sorrow, and no changes or regrets. Furthermore, all Bodhisattvas do not harm or annoy others, do not cling to views and interests, and do not mix with evil deeds, cultivating immeasurable good roots such as giving. Furthermore, all Bodhisattvas, with earnestness pervading their bodies, see only merit, only truth, and only tranquility in the immeasurable good dharmas such as giving, etc., making extremely good decisions, not from other causes, not induced or taken away by others, but correctly receiving and learning. Furthermore, all Bodhisattvas do not hope for different mature fruits because of the good dharmas such as giving, etc., that they cultivate, such as a Wheel-Turning King, or Indra (king of the gods), or Mara, or Brahma (creator god), nor do they hope for returns from others, having no reliance, not relying on all benefits, offerings, respect, worldly fame, or even relying on sustaining their lives. Because of such aspects, pure joy exists together without inequality, earnestly and without reliance cultivating giving, etc., broadly speaking, even acting together, for the sake of immeasurable good dharmas in the future, it is called without contamination. Because of being blazing and unmoving, because of the purity of goodness, it should be known as pure. If all Bodhisattvas have already entered the pure intention ground, all good roots are blazing and unmoving. Speaking of blazing, it means that because this Bodhisattva's intention is pure, all good dharmas appear blazingly without deliberation. Speaking of unmoving, it means that because this Bodhisattva's intention is pure, all the good dharmas that are obtained and accumulated do not regress, and in the future world, they can be without decrease. In this way, all the good dharmas of the Bodhisattva, as they experience those days and nights, and as they pass through those selves, are like the bright moon, only increasing and not decreasing. If all Bodhisattvas dwell in the ultimate ground, or belong to the last existence of a lifetime, all the good dharmas are called the purity of goodness. There is nothing above this.
菩薩地攝勝凈法故。如是施等同事。為后無量善法。三因緣故應知現行。二因緣故應知最勝。三因緣故應知清凈。
此中所有一切施一切戒。廣說乃至一切同事。若多修習若善清凈若具圓滿。能感無上正等菩提金剛堅固身正法久住果。此中所有難行施難行戒。廣說乃至難行同事。若多修習若善清凈若具圓滿。能感如來成就無等希奇法果。此中所有一切門施一切門戒。廣說乃至一切門同事。若多修習若善清凈若具圓滿。能感如來一切最勝有情天人所供養果。此中所有善士施善士戒。廣說乃至善士同事。若多修習若善清凈若具圓滿。能感如來於諸有情無足二足四足多足。有色無色有想無想。及以非想非非想處。於此一切有情類中最尊勝果。此中所有一切種施一切種戒。廣說乃至一切種同事。若多修習若善清凈若具圓滿。能感如來無量殊勝福德所攝三十有二大丈夫相八十隨好莊嚴身果。此中所有遂求施遂求戒。廣說乃至遂求同事。若多修習若善清凈若具圓滿。能感如來坐菩提座一切魔怨不能惱觸不傾動果。此中所有此世他世樂施此世他世樂戒。廣說乃至此世他世樂同事。若多修習若善清凈若具圓滿。能感如來最勝靜慮解脫等持等至樂果。此中所有清凈施清凈戒。廣說乃至清凈同事。若多修習若善清凈若具圓滿。能感如
【現代漢語翻譯】 現代漢語譯本 菩薩因為攝取殊勝清凈的法，所以像佈施等等的同事（Samasa），爲了將來無量的善法，應當知道通過三種因緣而現行；通過兩種因緣而應當知道是最殊勝的；通過三種因緣而應當知道是清凈的。 這裡面所有的一切佈施、一切持戒，廣泛地說乃至一切同事，如果多多修習，如果善於清凈，如果具足圓滿，能夠感得無上正等菩提（Anuttara-samyak-sambodhi）金剛堅固之身，正法久住的果報。 這裡面所有難行的佈施、難行的持戒，廣泛地說乃至難行的同事，如果多多修習，如果善於清凈，如果具足圓滿，能夠感得如來成就無與倫比的希奇之法果。 這裡面所有一切門的佈施、一切門的持戒，廣泛地說乃至一切門的同事，如果多多修習，如果善於清凈，如果具足圓滿，能夠感得如來一切最殊勝的有情天人所供養的果報。 這裡面所有善士的佈施、善士的持戒，廣泛地說乃至善士的同事，如果多多修習，如果善於清凈，如果具足圓滿，能夠感得如來在諸有情中，無論是無足、二足、四足、多足，有色、無色，有想、無想，以及非想非非想處，對於這一切有情眾生中最尊勝的果報。 這裡面所有一切種類的佈施、一切種類的持戒，廣泛地說乃至一切種類的同事，如果多多修習，如果善於清凈，如果具足圓滿，能夠感得如來無量殊勝福德所攝的三十二大丈夫相和八十隨好莊嚴之身果。 這裡面所有隨其所求的佈施、隨其所求的持戒，廣泛地說乃至隨其所求的同事，如果多多修習，如果善於清凈，如果具足圓滿，能夠感得如來坐在菩提座上，一切魔怨不能惱害觸動，不能傾覆動搖的果報。 這裡面所有此世他世安樂的佈施、此世他世安樂的持戒，廣泛地說乃至此世他世安樂的同事，如果多多修習，如果善於清凈，如果具足圓滿，能夠感得如來最殊勝的靜慮（Dhyana）、解脫（Vimoksha）、等持（Samadhi）、等至（Samapatti）之樂果。 這裡面所有清凈的佈施、清凈的持戒，廣泛地說乃至清凈的同事，如果多多修習，如果善於清凈，如果具足圓滿，能夠感得如
【English Translation】 English version Because Bodhisattvas embrace the supreme and pure Dharma, such acts as giving (Dana) and other cooperative actions (Samasa), are known to be practiced for the sake of immeasurable future good through three causes; they are known to be most excellent through two causes; and they are known to be pure through three causes. Within this, all giving, all moral discipline, and broadly speaking, all cooperative actions, if cultivated extensively, purified well, and fully perfected, can bring about the result of the unsurpassed and perfect enlightenment (Anuttara-samyak-sambodhi), a body as firm as diamond, and the long-lasting continuation of the true Dharma. Within this, difficult giving, difficult moral discipline, and broadly speaking, difficult cooperative actions, if cultivated extensively, purified well, and fully perfected, can bring about the result of the Tathagata's (如來) attainment of unparalleled and wondrous Dharma. Within this, giving through all doors, moral discipline through all doors, and broadly speaking, cooperative actions through all doors, if cultivated extensively, purified well, and fully perfected, can bring about the result of the Tathagata being worshipped by all the most excellent sentient beings, gods, and humans. Within this, giving by virtuous people, moral discipline by virtuous people, and broadly speaking, cooperative actions by virtuous people, if cultivated extensively, purified well, and fully perfected, can bring about the result of the Tathagata being the most honored and victorious among all sentient beings, whether footless, two-footed, four-footed, many-footed, with form, without form, with thought, without thought, and in the realm of neither perception nor non-perception. Within this, giving of all kinds, moral discipline of all kinds, and broadly speaking, cooperative actions of all kinds, if cultivated extensively, purified well, and fully perfected, can bring about the result of the Tathagata's body adorned with the thirty-two major marks and eighty minor marks, encompassed by immeasurable and supreme merit. Within this, giving according to what is sought, moral discipline according to what is sought, and broadly speaking, cooperative actions according to what is sought, if cultivated extensively, purified well, and fully perfected, can bring about the result of the Tathagata sitting on the Bodhi seat, undisturbed and unmoved by all demonic forces and enemies. Within this, giving that brings happiness in this life and the next, moral discipline that brings happiness in this life and the next, and broadly speaking, cooperative actions that bring happiness in this life and the next, if cultivated extensively, purified well, and fully perfected, can bring about the result of the Tathagata's supreme bliss of meditative concentration (Dhyana), liberation (Vimoksha), meditative stabilization (Samadhi), and attainment (Samapatti). Within this, pure giving, pure moral discipline, and broadly speaking, pure cooperative actions, if cultivated extensively, purified well, and fully perfected, can bring about the result of the
來四一切種清凈果。謂所依凈所緣凈心凈智凈。亦感如來三不護十力四無所畏。三念住一切不共佛法極清凈果。如是菩薩施等善法。能感無上到究竟果。當知亦感生死流轉順菩薩行所餘無量無邊可愛無罪勝果。
瑜伽師地論卷第四十三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十四
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處供養親近無量品第十六
云何菩薩供養親近修習無量。嗢拖南曰。
供三寶 親善友 修無量 最為后
云何菩薩于如來所供養如來。當知供養略有十種。一設利羅供養。二制多供養。三現前供養。四不現前供養。五自作供養。六教他供養。七財敬供養。八廣大供養。九無染供養。十正行供養。若諸菩薩親現供養如來色身。是名設利羅供養。若諸菩薩于為如來所造一切若窣堵波。若龕若臺若故。制多新制多所。設諸供養。是名制多供養。若諸菩薩于如來身或制多所。親面對前現矚現見而設供養。是名現前供養。若諸菩薩于如來所若制多所。現前施設供養具時。發起增上意樂俱心凈信俱心。作是思惟。若一如來法性。即是去來今世一切如來法性。若一如來制多法性。即是十方無邊無際一
【現代漢語翻譯】 現代漢語譯本： 由此產生四種一切種類的清凈果報。也就是所依清凈、所緣清凈、心清凈和智慧清凈。也能感得如來的三種不護、十力、四無所畏、三種念住以及一切不共佛法等極清凈的果報。像這樣，菩薩的佈施等善法，能夠感得無上直至究竟的果報。應當知道，這些善法也能感得生死流轉中順應菩薩行所帶來的其餘無量無邊可愛且無罪的殊勝果報。
《瑜伽師地論》卷第四十三 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第四十四
彌勒菩薩說
三藏法師玄奘奉 詔譯 本地分中菩薩地第十五 初持瑜伽處供養親近無量品第十六
菩薩如何供養、親近、修習無量呢？用一首偈頌概括：
供三寶，親善友，修無量，最為后。
菩薩如何供養如來呢？應當知道供養略有十種：一、舍利羅供養（Śarīra，佛陀的遺骨或遺物）；二、制多供養（Caitya，佛塔或聖地）；三、現前供養；四、不現前供養；五、自作供養；六、教他供養；七、財敬供養；八、廣大供養；九、無染供養；十、正行供養。如果菩薩親自現身供養如來的色身，這叫做舍利羅供養。如果菩薩對於為如來所造的一切，無論是窣堵波（Stūpa，佛塔），還是龕、臺，無論是故制多還是新建的制多，都設定各種供養，這叫做制多供養。如果菩薩在如來身旁或者制多處，親自面對面地注視、觀看而設定供養，這叫做現前供養。如果菩薩在如來處或者制多處，在現前施設供養器具時，發起增上的意樂和凈信之心，這樣思惟：如果一位如來的法性，就是過去、現在、未來一切如來的法性；如果一位如來的制多法性，就是十方無邊無際的同一制多法性。
【English Translation】 English version: From this arise four kinds of completely pure results. These are purity of the basis (所依凈), purity of the object (所緣凈), purity of mind (心凈), and purity of wisdom (智凈). It also brings about the extremely pure results of the Tathāgata's (如來) three protections (三不護), ten powers (十力), four fearlessnesses (四無所畏), three establishments of mindfulness (三念住), and all unique Buddha-dharmas (一切不共佛法). In this way, the Bodhisattva's (菩薩) acts of giving (施) and other virtuous deeds can bring about the unsurpassed and ultimate result. It should be known that these virtuous deeds can also bring about countless, boundless, lovely, faultless, and excellent results in the cycle of birth and death (生死流轉) that are in accordance with the Bodhisattva's path (菩薩行).
Yogācārabhūmi-śāstra (瑜伽師地論), Volume 43 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Volume 44
Said by Bodhisattva Maitreya (彌勒菩薩)
Translated under imperial decree by the Tripiṭaka Master Xuanzang (玄奘) Chapter Fifteen of the Bodhisattva Grounds in the Local Section: The Sixteenth Section on Offering, Approaching, and Immeasurable Practice in the First Yoga Practice Place
How does a Bodhisattva offer, approach, and practice the immeasurable? The summary verse says:
'Offering the Three Jewels (三寶), befriending virtuous friends (親善友), practicing the immeasurable (修無量), are the most important.'
How does a Bodhisattva make offerings to the Tathāgata? It should be known that there are roughly ten kinds of offerings: 1. Śarīra offering (設利羅供養) (offerings to the relics or body of the Buddha); 2. Caitya offering (制多供養) (offerings to a stupa or sacred place); 3. Present offering (現前供養); 4. Non-present offering (不現前供養); 5. Self-made offering (自作供養); 6. Offering made by others (教他供養); 7. Offering of wealth and respect (財敬供養); 8. Extensive offering (廣大供養); 9. Unstained offering (無染供養); 10. Right practice offering (正行供養). If Bodhisattvas personally offer to the physical body of the Tathāgata, this is called Śarīra offering. If Bodhisattvas set up various offerings for everything made for the Tathāgata, whether it is a Stūpa (窣堵波), a niche, a platform, whether it is an old Caitya or a newly built Caitya, this is called Caitya offering. If Bodhisattvas, near the body of the Tathāgata or at a Caitya, personally and directly gaze and look upon it while setting up offerings, this is called Present offering. If Bodhisattvas, at the place of the Tathāgata or at a Caitya, when setting up offering implements, generate heightened intention and a mind of pure faith, thinking thus: 'If the Dharma-nature of one Tathāgata is the Dharma-nature of all Tathāgatas of the past, present, and future; if the Caitya-nature of one Tathāgata is the same Caitya-nature of the boundless and limitless ten directions.'
切世界所有如來制多法性。是故我今供現如來。即是供養其餘三世一切如來。供現制多。即是供養其餘十方無邊無際一切世界若窣堵波。若龕若臺。若故制多若新制多。當知是名菩薩俱供現不現前一切如來及以制多。若諸菩薩于不現前一切如來。及以制多。作如來想。普為三世一切如來一切十方如來制多。施設供養。當知是名菩薩唯供不現前佛及以制多。若諸菩薩佛涅槃后。為如來故造立形像若窣堵波若龕若臺。隨力隨能或一或二或復眾多。乃至百千俱胝等數。如是菩薩于如來所。設不現前弘廣供養。當獲無量大福德果。攝受無量廣大梵福。菩薩由此能于無量劫大劫中不墮惡趣。由是因緣非不圓滿無上正等菩提資糧。此中菩薩唯供現前佛及制多。應知獲得廣大福果。若唯供養不現前佛及以制多。應知獲得大大福果。若俱供養現不現前佛及制多。應知獲得最大福果。為無有上。
若諸菩薩于如來所若制多所。欲設供養。唯自手作。不使奴婢作使朋友僚庶親屬。不依懈惰諸放逸處而設供養。是名菩薩自作供養。若諸菩薩于如來所若制多所。欲設供養。非唯自作。亦勸父母妻子奴婢作使朋友僚庶親屬及他國王王子大臣長者居士。若婆羅門國邑聚落饒財商主。下至一切男女大小貧匱苦厄旃荼羅等及以親教軌範諸師共住近
【現代漢語翻譯】 現代漢語譯本 一切世界中所有如來的制多（佛塔，紀念物）都具有法性（佛法的本質）。因此，我現在供養現世的如來，就等同於供養過去、現在、未來三世一切如來。供養現世的制多，就等同於供養十方無邊無際一切世界的窣堵波（佛塔），無論是龕（小佛龕），臺（高臺），舊制多還是新建的制多。應當知道，這被稱為菩薩同時供養現前和不現前的一切如來以及制多。如果各位菩薩對於不現前的一切如來以及制多，作如來想，普遍地為三世一切如來、十方一切如來的制多，佈施供養，應當知道，這被稱為菩薩僅僅供養不現前的佛以及制多。 如果各位菩薩在佛陀涅槃后，爲了如來的緣故建造佛像，無論是窣堵波、龕還是臺，隨自己的能力，或者建造一個、兩個，或者建造很多，乃至百千俱胝（億）等數量。這樣的菩薩對於如來，即使不能親自在佛前進行廣大的供養，也將獲得無量的大福德果報，攝受無量廣大的梵福。菩薩因此能在無量劫大劫中不墮入惡趣。由於這個因緣，菩提資糧必定圓滿，最終成就無上正等正覺。這裡，菩薩僅僅供養現前佛以及制多，應當知道獲得廣大的福果。如果僅僅供養不現前佛以及制多，應當知道獲得更大的福果。如果同時供養現前和不現前佛以及制多，應當知道獲得最大的福果，是無與倫比的。 如果各位菩薩在如來處或者制多處，想要進行供養，只用自己的手親自製作，不讓奴婢、僕人、朋友、同僚、親屬去做，不依賴懈怠放逸之處而進行供養，這被稱為菩薩自作供養。如果各位菩薩在如來處或者制多處，想要進行供養，不僅僅自己親自製作，也勸說父母、妻子、奴婢、僕人、朋友、同僚、親屬以及其他國王、王子、大臣、長者、居士，無論是婆羅門、國邑聚落中富有的商主，下至一切男女老少、貧困苦厄的旃荼羅（印度種姓制度中的賤民）等，以及親教師、軌範師共同居住。
【English Translation】 English version All Tathagata's（如來，the thus-gone one） cetiyas（制多，a Buddhist shrine or monument） in all worlds possess Dharma-nature（法性，the essence of Dharma）. Therefore, my offering to the present Tathagata is equivalent to offering to all Tathagatas of the three times (past, present, and future). Offering to the present cetiya is equivalent to offering to all stupas（窣堵波，a mound-like or hemispherical structure containing relics） in all boundless worlds of the ten directions, whether they are niches（龕，a shallow recess）, platforms（臺，a raised level surface）, old cetiyas, or new cetiyas. It should be known that this is called a Bodhisattva（菩薩，an enlightened being） simultaneously offering to all present and non-present Tathagatas and cetiyas. If Bodhisattvas regard all non-present Tathagatas and cetiyas as Tathagatas, and universally make offerings to the cetiyas of all Tathagatas of the three times and all Tathagatas of the ten directions, it should be known that this is called a Bodhisattva only offering to non-present Buddhas and cetiyas. If Bodhisattvas, after the Nirvana（涅槃，Enlightenment） of the Buddha, construct images for the sake of the Tathagata, whether they are stupas, niches, or platforms, according to their ability, whether one, two, or many, even hundreds of thousands of kotis（俱胝，a very large number, often a crore or ten million）. Such Bodhisattvas, even if they cannot personally make extensive offerings to the Tathagata, will obtain immeasurable great merits and receive immeasurable great Brahma-blessings. Because of this, Bodhisattvas will not fall into evil realms in immeasurable kalpas（劫，an aeon） . Due to this cause, the resources for unsurpassed complete and perfect enlightenment will surely be fulfilled. Here, it should be known that Bodhisattvas who only offer to present Buddhas and cetiyas obtain great meritorious results. If they only offer to non-present Buddhas and cetiyas, it should be known that they obtain even greater meritorious results. If they offer to both present and non-present Buddhas and cetiyas, it should be known that they obtain the greatest meritorious results, which are unparalleled. If Bodhisattvas wish to make offerings at the place of the Tathagata or the cetiya, they should only use their own hands to make them, not employing slaves, servants, friends, colleagues, relatives, and not relying on laziness and negligence to make offerings. This is called a Bodhisattva making offerings by themselves. If Bodhisattvas wish to make offerings at the place of the Tathagata or the cetiya, they should not only make them themselves, but also encourage parents, wives, slaves, servants, friends, colleagues, relatives, and other kings, princes, ministers, elders, laypeople, whether they are Brahmins（婆羅門，the priestly class in Hinduism）, wealthy merchants in towns and villages, down to all men and women, young and old, poor and distressed Chandalas（旃荼羅，an outcast group in the traditional Hindu caste system）, and those who live together with their preceptors and teachers.
住一切弟子。同梵行者諸出家者外道等眾。令于如來若制多所。隨力隨能作諸供養。當知是名菩薩自他咸共供養。若諸菩薩現有少分可供財物。興悲愍心。故思施與貧苦少福無力有情。令于如來若制多所。持用供養。愿彼當來多受安樂。彼得此物供養如來及以制多。菩薩於斯自無所供。當知是名菩薩唯教他設供養。此中菩薩若唯自供佛及制多。應知獲得廣大福果。若唯教他。應知獲得大大福果。若能自他俱共供養。應知獲得最大福果。為無有上。若諸菩薩于如來所若制多所。以諸衣服飲食臥具病緣醫藥供身什物。敬問禮拜奉迎合掌。種種薰香末。香涂香。華鬘伎樂。幢蓋幡燈。歌頌稱讚。五輪歸命趨繞右旋而為供養。或復奉施無盡財供。或復奉施末尼真珠琉璃䗍貝璧玉珊瑚車𤦲馬瑙虎魄金銀赤珠右旋。如是等寶。或復奉施末尼環玔寶璩印等諸莊嚴具。乃至奉施種種寶鈴。或散珍奇或纏寶縷而為供養。是名菩薩于如來所若制多所。財敬供養。若諸菩薩于如來所若制多所。長時施設即上所陳財敬供養。若多供具。若妙供具。若現在前不現在前。若自造作教他造作。若淳凈心猛利勝解現前供養。即以如是所種善根。迴向無上正等菩提。如是七種。說名菩薩廣大供養。若諸菩薩于如來所若制多所。自手供養不懷輕慢。令他供養
【現代漢語翻譯】 現代漢語譯本 安住的一切弟子、同梵行者（一起修行的人）、出家眾以及外道等大眾，讓他們在如來或佛塔（制多，梵文：caitya，意為佛塔、聖地）處，隨自己的能力和條件進行各種供養。應當知道，這稱為菩薩自己和他人共同供養。如果菩薩現在有少許可以用來供養的財物，生起悲憫之心，因此考慮佈施給貧困、少福、無力的有情眾生，讓他們用這些財物在如來或佛塔處進行供養，並希望他們將來能多受安樂。這些有情眾生得到財物后，用來供養如來以及佛塔，而菩薩自己卻沒有親自供養，應當知道，這稱為菩薩只是教他人進行供養。在這其中，如果菩薩只是自己供養佛和佛塔，應當知道能獲得廣大的福果。如果只是教他人供養，應當知道能獲得更大的福果。如果能自己和他人共同供養，應當知道能獲得最大的福果，因為這是無上的。如果各位菩薩在如來處或佛塔處，用各種衣服、飲食、臥具、因病所需的醫藥、供養身體的什物，恭敬問候、禮拜、奉迎、合掌，各種薰香、末香、涂香，花鬘、伎樂，幢、蓋、幡、燈，歌頌稱讚，五輪（指頭、雙手、雙膝）著地歸命，趨向圍繞右旋而進行供養；或者奉獻佈施無盡的財物供養；或者奉獻佈施摩尼（mani，寶珠）、真珠、琉璃、硨磲、貝、璧玉、珊瑚、車渠、瑪瑙、琥珀、金、銀、赤珠、右旋海螺等寶物；或者奉獻佈施摩尼環、釧、寶璩、印等各種莊嚴具，乃至奉獻各種寶鈴，或者散佈珍奇之物，或者纏繞寶線而進行供養。這稱為菩薩在如來處或佛塔處，進行財物和敬意的供養。如果各位菩薩在如來處或佛塔處，長時間地施設以上所說的財物和敬意的供養，無論是多的供具，還是妙的供具，無論是現在眼前的，還是不現在眼前的，無論是自己造作，還是教他人造作，無論是用淳凈的心和猛利的勝解現前供養，就用這樣所種的善根，迴向無上正等菩提。像這樣的七種供養，稱為菩薩廣大的供養。如果各位菩薩在如來處或佛塔處，親手供養而不懷輕慢，也令他人供養
【English Translation】 English version Abiding disciples, fellow practitioners, renunciants, and non-Buddhist crowds should, according to their ability and means, make various offerings to the Tathagata (如來，Tathagata, meaning 'Thus Gone One' or 'Thus Come One') or at stupas (制多, caitya, meaning stupa or sacred place). Know that this is called a Bodhisattva's (菩薩，Bodhisattva, meaning enlightenment being) offering made by both oneself and others. If Bodhisattvas currently have a small portion of wealth that can be offered, they should generate a compassionate mind and consider giving it to sentient beings who are poor, have little merit, and are powerless, so that they may use these items to make offerings to the Tathagata or at stupas, and wish that they may receive much happiness in the future. When these sentient beings receive these items and use them to make offerings to the Tathagata and stupas, and the Bodhisattva does not personally make offerings, know that this is called a Bodhisattva merely instructing others to make offerings. Among these, if a Bodhisattva only makes offerings to the Buddha and stupas themselves, it should be known that they will obtain vast meritorious results. If they only instruct others, it should be known that they will obtain even greater meritorious results. If they can make offerings together with themselves and others, it should be known that they will obtain the greatest meritorious results, for this is unsurpassed. If Bodhisattvas, at the place of the Tathagata or at stupas, offer various clothes, food, bedding, medicine for illness, personal necessities, respectful greetings, prostrations, welcomes, joined palms, various incense, powdered incense, scented paste, flower garlands, music, banners, canopies, flags, lamps, songs of praise, five-wheel prostrations (referring to the head, hands, and knees touching the ground), circumambulation to the right, or offer endless wealth; or offer mani (摩尼，mani, meaning jewel), pearls, lapis lazuli, conch shells, cowrie shells, jade, coral, tridacna, agate, amber, gold, silver, red pearls, right-turning conch shells, and other such treasures; or offer mani rings, bracelets, jeweled earrings, seals, and other ornaments, even offering various jeweled bells, or scattering precious items, or wrapping them with jeweled threads as offerings. This is called a Bodhisattva making offerings of wealth and respect at the place of the Tathagata or at stupas. If Bodhisattvas, at the place of the Tathagata or at stupas, continuously provide the aforementioned offerings of wealth and respect, whether they are many offerings, excellent offerings, present or not present, made by oneself or instructed to be made by others, or offered with a pure heart and strong conviction, they should dedicate the roots of virtue thus planted to unsurpassed, perfect enlightenment. These seven types of offerings are called the Bodhisattva's vast offerings. If Bodhisattvas, at the place of the Tathagata or at stupas, make offerings with their own hands without contempt, and also cause others to make offerings.
。不住放逸懈惰不敬而為供養。不輕棄擲。不散慢心。無雜染心而為供養。不于信佛國王大臣諸貴勝前。為財敬故詐設種種虛事供養。不雌黃涂不酥灌洗。不以種種局崛羅香遏迦花等余不凈物。而為供養。如是六種。說名菩薩無染供養。又諸菩薩如是財敬廣大無染。供養如來及制多時。或自臂力所集財寶。或從他求所獲財寶。或得眾具自在財寶。能為如是種種供養已。得眾具自在。菩薩化作化身。或一或二或復眾多。乃至百千俱胝等數。此一切身皆于如來及制多所。恭敬禮拜。復從如是一一化身化出多手。或百或千或過是數。此一切手皆持無量出過諸天上妙華香殊勝可愛種種珍寶。奉散如來及制多所。復從如是一切化身。化出無量上妙音聲。歌贊如來廣大甚深真實功德。復從如是一切化身。化出無量最上最妙環玔璩印寶莊嚴具。幢蓋幡燈種種供具。供養如來及以制多如是等類已。得眾具自在。菩薩所設供養皆屬自心。如是菩薩不更希求如來出世。何以故。由此菩薩已得證入不退轉地。一切佛土往來供養皆無礙故。又諸菩薩若無自力所集財寶。亦無從他求得財寶。及無菩薩所獲眾具自在財寶可設供養。然于所有或贍部洲。或四大洲。或千世界二千世界。或復三千大千世界。乃至十方無邊無際諸世界中下中上品供養如來一
【現代漢語翻譯】 現代漢語譯本 不以放逸、懈怠、不敬的態度進行供養；不輕率丟棄供品；不以散漫的心態，不以夾雜染污的心態進行供養；不在信仰佛教的國王、大臣、各位顯貴面前，爲了獲取財物和尊敬而虛假地設定種種供養；不用雌黃塗抹，不用酥油灌洗，不用各種局崛羅香、遏迦花等不潔凈的物品進行供養。這六種供養，被稱為菩薩的無染供養。此外，各位菩薩以如此廣大而無染的財物和敬意，供養如來和佛塔時，或是用自己努力獲得的財寶，或是從他人處求得的財寶，或是獲得各種資具自在的財寶，能夠進行如此種種供養后，便能獲得資具自在。菩薩化作化身，或一個，或兩個，或更多，乃至百千俱胝等數量。所有這些化身都對如來和佛塔恭敬禮拜。又從每一個化身中化出多隻手，或百隻，或千隻，或超過這個數量。所有這些手都拿著無量勝過天上妙華香的殊勝可愛種種珍寶，奉獻散佈在如來和佛塔處。又從所有這些化身中，化出無量最上最妙的音聲，歌頌如來廣大甚深真實的功德。又從所有這些化身中，化出無量最上最妙的環、釧、璩、印等寶莊嚴具，幢、幡、燈等種種供具，供養如來以及佛塔。像這樣等等，便能獲得資具自在。菩薩所設定的供養都源於自己的心。這樣的菩薩不再希求如來出世。為什麼呢？因為這位菩薩已經證入不退轉地，在一切佛土往來供養都沒有障礙。此外，各位菩薩如果沒有自己努力獲得的財寶，也沒有從他人處求得的財寶，也沒有菩薩所獲得的資具自在的財寶可以用來供養，那麼對於所有贍部洲（Jambudvipa，閻浮提，指我們所居住的這個世界），或四大洲，或千世界、二千世界，或三千大千世界，乃至十方無邊無際的各個世界中，下品、中品、上品供養如來的一種
【English Translation】 English version They do not make offerings with negligence, laziness, disrespect; they do not lightly discard offerings; they do not make offerings with a distracted mind or a defiled mind; they do not falsely create various pretenses of offerings before kings, ministers, or other dignitaries who believe in the Buddha, for the sake of wealth and respect; they do not use orpiment to smear, or ghee to wash; they do not use various impure things such as Guggulu incense (局崛羅香), Eranda flowers (遏迦花), etc., for offerings. These six types are called the Bodhisattva's undefiled offerings. Furthermore, when Bodhisattvas make such vast and undefiled offerings of wealth and respect to the Tathagata and stupas (制多), whether with wealth accumulated through their own efforts, or wealth obtained from others, or wealth obtained through the freedom of possessions, after being able to make such various offerings, they attain the freedom of possessions. Bodhisattvas transform into emanations, either one, two, or many, even hundreds of thousands of kotis (俱胝，百萬)。 All these emanations respectfully prostrate to the Tathagata and stupas. Moreover, from each of these emanations, many hands are emanated, either hundreds, thousands, or more. All these hands hold immeasurable, exquisite, and lovely precious treasures that surpass the celestial flowers and incense, offering and scattering them at the Tathagata and stupas. Furthermore, from all these emanations, immeasurable supreme and wonderful sounds are emanated, singing praises of the Tathagata's vast, profound, and true merits. Furthermore, from all these emanations, immeasurable supreme and wonderful rings, bracelets, earrings, seals, precious ornaments, banners, canopies, lamps, and various offerings are emanated, offering them to the Tathagata and stupas. Having done such things, they attain the freedom of possessions. The offerings made by Bodhisattvas all originate from their own minds. Such Bodhisattvas no longer hope for the Tathagata to appear in the world. Why? Because these Bodhisattvas have already attained entry into the stage of non-retrogression, and there is no obstacle to going to and making offerings in all Buddha lands. Furthermore, if Bodhisattvas do not have wealth accumulated through their own efforts, nor wealth obtained from others, nor the wealth of possessions obtained by Bodhisattvas to make offerings, then regarding all the offerings, whether in Jambudvipa (贍部洲，the continent where we live), or the four continents, or a thousand worlds, two thousand worlds, or three thousand great thousand worlds, or even in the ten directions of boundless and limitless worlds, the inferior, middling, and superior offerings to the Tathagata, one
切供具。菩薩于彼以凈信俱勝解俱心。周遍思惟一切隨喜。如是菩薩少用功力而興無邊廣大供養。攝受菩提廣大資糧。菩薩於此恒常無間起真善心。起歡喜心當勤修學。
若諸菩薩少時少時須臾須臾。乃至下如構牛乳頃。普於一切蠢動有情。修習慈悲喜捨俱心。於一切行修無常想無常苦想苦無我想。于其涅槃修勝利想。于佛法僧波羅蜜多修習隨念。少時少時須臾須臾。於一切法發生少分下劣忍智信解。離言法性真如起無分別無相心住。何況於此若過若增。如是守護菩薩所受尸羅律儀。于奢摩他毗缽舍那菩提分法精勤修學。亦於一切波羅蜜多及諸攝事正勤修學。是名菩薩于如來所正行供養。如是供養為最第一最上最勝最妙無上。如是供養。過前所說具一切種財敬供養。百倍千倍乃至鄔波尼殺曇倍。
由此十相。應知是名具一切種供養如來。如供養佛。如是供養若法若僧。隨其所應當知亦爾。
如是菩薩於三寶所由十種相興供養時。應緣如來發起六種增上意樂。一者無上大功德田增上意樂。二者無上有大恩德增上意樂。三者一切無足二足及多足等有情中尊增上意樂。四者猶如鄔曇妙華極難值遇增上意樂。五者獨一出現三千大千世界增上意樂。六者一切世出世間功德圓滿一切義依增上意樂由是六種增上意
【現代漢語翻譯】 現代漢語譯本 切供具。菩薩以清凈的信心和殊勝的理解，周遍地思維一切隨喜。這樣的菩薩只需少許的努力，就能興起無邊廣大的供養，積聚菩提的廣大資糧。菩薩對此應恒常不斷地生起真正的善心，生起歡喜心，應當勤奮修學。
如果諸位菩薩在極短的時間裡，哪怕是像擠牛乳那樣短暫的時間，普遍地對一切蠢動的有情眾生，修習慈悲喜捨四無量心。對一切行蘊修習無常想、無常苦想、苦無我想。對於涅槃，修習殊勝利益之想。對於佛、法、僧三寶和波羅蜜多（Paramita，到彼岸），修習隨念。在極短的時間裡，對於一切法生起少分下劣的忍智和信解。遠離言語的法性真如，生起無分別、無相的心而安住。更何況是超過或增加這些時間呢？這樣守護菩薩所受持的戒律，對於奢摩他（Samatha，止）、毗缽舍那（Vipassana，觀）和菩提分法精勤修學，也對於一切波羅蜜多（Paramita，到彼岸）及諸攝事正勤修學。這稱為菩薩對如來所作的真正供養。這樣的供養是最第一、最上、最勝、最妙、無上的。這樣的供養，超過前面所說的具備一切種類的財物和恭敬的供養，百倍、千倍乃至鄔波尼殺曇（Upaniṣad-tama，無比）倍。
由此十種相，應當知道這稱為具備一切種類的供養如來。如供養佛一樣，供養法和僧，根據其所應，應當知道也是如此。
像這樣的菩薩，在對三寶以十種相興起供養時，應當緣念如來，發起六種增上意樂。第一是無上大功德田增上意樂。第二是無上有大恩德增上意樂。第三是一切無足、二足及多足等有情眾生中最尊貴的增上意樂。第四是猶如鄔曇妙華（udumbara，優曇婆羅花）極難值遇的增上意樂。第五是獨一出現在三千大千世界的增上意樂。第六是一切世間和出世間功德圓滿、一切義理所依的增上意樂。由於這六種增上意
【English Translation】 English version Offerings. The Bodhisattva, with pure faith and superior understanding, comprehensively contemplates all rejoicing. Thus, the Bodhisattva, with little effort, generates boundless and vast offerings, accumulating vast resources for Bodhi (Enlightenment). The Bodhisattva should constantly and continuously generate true good intentions and joyful minds, and diligently study and practice this.
If Bodhisattvas, for short periods of time, even as short as the time it takes to milk a cow, universally cultivate loving-kindness, compassion, joy, and equanimity towards all sentient beings. Contemplate impermanence, the suffering of impermanence, and the non-self of suffering in all phenomena. Contemplate the benefits of Nirvana (liberation). Practice mindfulness of the Buddha, Dharma, Sangha (the Three Jewels), and the Paramitas (Paramita, perfections). For short periods of time, generate a small portion of inferior forbearance, wisdom, faith, and understanding towards all dharmas. Generate a non-discriminating, non-conceptual mind and abide in the true nature of reality, which is beyond words. How much more so if it exceeds or increases these times? Thus, protect the precepts received by the Bodhisattva, diligently study and practice Samatha (Samatha, calming the mind), Vipassana (Vipassana, insight meditation), and the factors of Bodhi (Enlightenment). Also, diligently study and practice all the Paramitas (Paramita, perfections) and the means of gathering disciples. This is called the Bodhisattva's true offering to the Tathagata (Buddha). Such offerings are the foremost, supreme, most excellent, most wonderful, and unsurpassed. Such offerings surpass the previously mentioned offerings of all kinds of wealth and reverence by a hundredfold, a thousandfold, even Upaniṣad-tama (Upaniṣad-tama, incomparable) fold.
By these ten aspects, it should be known that this is called offering to the Tathagata (Buddha) with all kinds of things. Just as offering to the Buddha, so too, offering to the Dharma and the Sangha, according to what is appropriate, should be understood.
When such Bodhisattvas make offerings to the Three Jewels with these ten aspects, they should contemplate the Tathagata (Buddha) and generate six kinds of superior intentions. First, the superior intention of the unsurpassed field of great merit. Second, the superior intention of unsurpassed great kindness. Third, the superior intention of the most venerable among all sentient beings, whether footless, two-footed, or many-footed. Fourth, the superior intention of encountering something as rare as the Udumbara flower (udumbara, a rare flower). Fifth, the superior intention of appearing uniquely in the three thousand great thousand worlds. Sixth, the superior intention of the perfection of all worldly and supramundane virtues, the basis of all meanings. Due to these six kinds of superior intentions
樂。于如來所若於如來法所僧所。少分思惟而興供養。尚獲無量大功德果。何況其多。
複次菩薩成就幾相能為善友。由幾種相善友不虛。成就幾相令善友性作信依處。
復有幾種善友菩薩于所化生為善友事。菩薩幾種親近善友。由幾種想于善友所聽聞正法。由幾種處於善友所聽聞法時。于說法師不作異意當知菩薩成就八支能為善友眾相圓滿。一者住戒。于諸菩薩律儀戒中。妙善安住無缺無穿。二者多聞。覺慧成就。三者具證。得修所成隨一勝善。逮奢摩他毗缽舍那。四者哀愍。內具慈悲能捨自己現法樂住。精勤無怠饒益於他。五者無畏。為他宣說正法教時。非由恐怖忘失念辯。六者堪忍。於他輕笑調弄鄙言違拒等事。非愛言路種種惡行。皆悉能忍。七者無倦。其力充強能多思擇。處在四眾說正法時。言無謇澀心不疲厭。八者善詞。語具圓滿不壞法性言詞辯了。
若諸菩薩具五種相。眾德相應能為善友所作不虛。一者於他先欲求作利益安樂。二者于彼利益安樂。如實了知無顛倒覺。三者于彼善權方便順儀說法隨眾堪受調伏事中。有能有力。四者饒益心無厭倦。五者具足平等大悲。于諸有情劣中勝品心無偏黨。
若諸菩薩成就五相。令善友性作信依處。令他遠聞極生凈信。何況親睹。一者勝妙
【現代漢語翻譯】 現代漢語譯本：即使對於如來、如來的教法或僧團，僅以少許思惟而行供養，尚且能獲得無量的大功德果報，更何況是大量的供養呢？
再者，菩薩成就哪些相，才能成為善友？具備哪些相，善友的行為才不會虛妄？成就哪些相，才能使善友的品性成為他人信賴之處？
又有哪幾種善友菩薩，對於所教化眾生能行善友之事？菩薩以哪幾種方式親近善友？以哪幾種想法在善友處聽聞正法？以哪幾種態度在善友處聽聞正法時，不對說法師產生異樣的想法？應當知道，菩薩成就八支，才能成為善友，眾相圓滿。一是安住于戒律，對於諸菩薩的律儀戒，能夠妙善安住，沒有缺漏和破損。二是博學多聞，覺悟智慧成就。三是具備證悟，獲得通過修行所成就的任一殊勝善法，達到奢摩他（止，止息雜念）和毗缽舍那（觀，如實觀察）。四是哀愍，內心具備慈悲，能夠捨棄自己的現世安樂，精勤不懈地饒益他人。五是無畏，在為他人宣說正法教義時，不會因為恐懼而忘失正念和辯才。六是堪忍，對於他人輕視嘲笑、戲弄、鄙視的言語以及違逆抗拒等事，以及不合心意的言語和種種惡行，都能夠忍受。七是無有疲倦，精力充沛，能夠多多思擇，處在四眾（比丘、比丘尼、優婆塞、優婆夷）之中宣說正法時，言語流暢不遲鈍，內心不疲憊厭倦。八是善於言辭，言語圓滿，不違背法性，言辭明瞭。
如果諸位菩薩具備五種相，與各種功德相應，那麼作為善友所做的事情就不會虛妄。一是首先希望為他人帶來利益和安樂。二是對他人的利益和安樂，能夠如實了知，沒有顛倒的認知。三是在利益安樂他人時，善巧方便，順應儀軌說法，隨順眾生的根器，能夠調伏眾生。四是饒益眾生的心沒有厭倦。五是具足平等的大悲心，對於一切有情眾生，無論是下劣還是殊勝，內心都沒有偏袒。
如果諸位菩薩成就五種相，就能使善友的品性成為他人信賴之處，使他人即使是遠遠聽到也能產生極大的清凈信心，更何況是親眼見到呢？一是殊勝美妙。
【English Translation】 English version: Even with a small amount of contemplation and offering to the Tathagata (如來, 'Thus Come One', Buddha), the Tathagata's Dharma (法所, teachings of the Buddha), or the Sangha (僧所, monastic community), one can obtain immeasurable great merit and reward. How much more so with a large amount?
Furthermore, with what qualities does a Bodhisattva (菩薩, enlightenment being) become a good friend? With what qualities are the actions of a good friend not in vain? With what qualities does the nature of a good friend become a source of trust?
Moreover, in what ways do good friend Bodhisattvas act as good friends to those they guide? In what ways do Bodhisattvas associate with good friends? With what thoughts do they listen to the correct Dharma (正法, true teachings) from good friends? With what attitude do they listen to the Dharma from good friends without having different thoughts about the Dharma teacher? It should be known that a Bodhisattva who possesses eight qualities can be a good friend, complete in all aspects. First, abiding in precepts: abiding excellently in the precepts of the Bodhisattva's discipline, without any deficiency or breakage. Second, being learned: having achieved wisdom and understanding. Third, possessing realization: having attained any superior good through cultivation, achieving Shamatha (奢摩他, calming the mind) and Vipassana (毗缽舍那, insight meditation). Fourth, having compassion: possessing compassion internally, being able to relinquish one's own present happiness, and diligently benefiting others without laziness. Fifth, being fearless: when expounding the correct Dharma to others, not losing mindfulness and eloquence due to fear. Sixth, being patient: being able to endure others' contempt, ridicule, scornful words, resistance, and other unpleasant words and evil deeds. Seventh, being tireless: having abundant energy, being able to contemplate extensively, and when speaking the correct Dharma in the assembly of the four groups (比丘, monks; 比丘尼, nuns; 優婆塞, laymen; 優婆夷, laywomen), speaking fluently without hesitation, and not being mentally fatigued or weary. Eighth, being eloquent: having complete and perfect speech that does not contradict the nature of the Dharma, and speaking clearly.
If Bodhisattvas possess five qualities and are in accordance with various virtues, then their actions as good friends will not be in vain. First, they initially desire to bring benefit and happiness to others. Second, they truly understand the benefit and happiness of others, without any inverted perceptions. Third, when benefiting and bringing happiness to others, they are skillful in means, conforming to proper conduct in expounding the Dharma, and being able to subdue beings according to their capacities. Fourth, their minds are not weary of benefiting beings. Fifth, they possess impartial great compassion, and have no partiality in their hearts towards all sentient beings, whether inferior or superior.
If Bodhisattvas possess five qualities, they can make the nature of a good friend a source of trust for others, so that even hearing about them from afar generates great pure faith, let alone seeing them in person. First, being supremely wonderful.
。威儀圓滿威儀寂靜威儀具足。一切支分皆無躁動。二者敦肅。三業現行無掉無擾。三者無矯。不為誑他故思詐現嚴整威儀。四者無嫉。終不於他說法所得利養恭敬生不堪忍。而常自勵請他說法。復恒勸余于彼廣施利養恭敬。無諂偽心。又常於他其心純凈。見彼說法及得財敬深生隨喜。如自所獲利養恭敬心生歡喜。見他所得利養恭敬其心歡喜。復過於是。五者儉約。鮮儲器物隨得隨舍。
善友菩薩由五種相。于所化生為善友事。一能諫舉。二能令憶。三能教授。四能教誡。五能說法。如是諸句廣辯應知如聲聞地教授教誡。廣說如前力種性品。
當知菩薩由四種相。方得圓滿親近善友。一于善友有病無病隨時供侍。恒常發起愛敬凈信。二于善友隨時敬問禮拜奉迎合掌。慇勤修和敬業而為供養。三于善友如法衣服飲食臥具病緣醫藥資身什物。隨時供養。四于善友若正依止於如法義若合若離。隨自在轉無有傾動。如實顯發作奉教心。隨時往詣恭敬承事請問聽受。
若諸菩薩欲聽法時作五種想。應從善友聽聞正法。一作寶想。難得義故。二作眼想。能得廣大俱生妙慧。因性義故。三作明想。已得廣大俱生慧眼。於一切種如實所知。等照義故。四作大果勝功德想。能得涅槃及三菩提無上妙跡。因性義故。五作
【現代漢語翻譯】 現代漢語譯本 威儀圓滿、威儀寂靜、威儀具足。一切肢體動作皆無躁動。一是敦厚嚴肅。身口意三業的現行沒有掉舉和擾動。二是純樸不虛偽。不爲了欺騙他人而故意裝出莊嚴整肅的威儀。三是沒有嫉妒。絕不會因為他人說法而獲得利養恭敬，就生起不堪忍受之心。而是常常自我勉勵，請他人說法。又經常勸導他人對說法者廣行佈施利養恭敬。沒有諂媚虛偽之心。而且常常對他人心懷純凈。見到他人說法以及獲得財物恭敬，內心深生隨喜。如同自己獲得利養恭敬一樣心生歡喜。見到他人獲得利養恭敬，內心更加歡喜。四是節儉。很少儲藏器物，隨得隨舍。
善友菩薩通過五種表相，對於所要教化的眾生，行使善友的職責。一是能夠勸諫舉發（錯誤）。二是能夠令人憶念（正法）。三是能夠教授（佛法）。四是能夠教誡（行為）。五是能夠說法。這些語句的詳細解釋，應當像《聲聞地》中教授教誡的內容那樣理解。更廣泛的解釋，就像前面《力種性品》中所說的那樣。
應當知道，菩薩通過四種表相，才能圓滿地親近善友。一是對善友無論有病無病，都隨時供養侍奉。恒常發起愛敬、清凈的信心。二是對善友隨時恭敬地問候、禮拜、奉迎、合掌。慇勤地修習和敬之業，以此作為供養。三是對善友如法的衣服、飲食、臥具、治病醫藥、資身什物，隨時供養。四是對善友，如果正確地依止於如法的義理，無論是贊同還是反對，都隨善友自在運轉，沒有絲毫動搖。如實地顯發作奉教之心。隨時前往恭敬承事，請問聽受。
如果各位菩薩想要聽聞佛法時，應當作五種觀想。應當從善友處聽聞正法。一是作珍寶想。因為正法難得的緣故。二是作眼睛想。因為正法能夠獲得廣大俱生的妙慧。是（智慧）因性的緣故。三是作光明想。因為已經獲得廣大俱生的智慧之眼，對於一切事物如實了知，平等照耀的緣故。四是作大果勝功德想。因為正法能夠獲得涅槃以及三菩提（Samyak-sambuddha-bodhi，正等覺悟）無上妙跡。是（涅槃和菩提）因性的緣故。五是作...
【English Translation】 English version Perfect in demeanor, peaceful in demeanor, complete in demeanor. All limbs are without agitation. First, be honest and respectful. The activities of body, speech, and mind are free from distraction and disturbance. Second, be genuine and not hypocritical. Do not deliberately feign solemn and orderly demeanor to deceive others. Third, be without jealousy. Never feel unbearable when others gain benefits, offerings, and respect from teaching the Dharma. Instead, constantly encourage oneself to invite others to teach the Dharma. Also, frequently exhort others to generously give offerings, benefits, and respect to the Dharma teacher. Be without a flattering and deceitful mind. Moreover, always maintain a pure heart towards others. Deeply rejoice upon seeing others teach the Dharma and receive wealth and respect, feeling as happy as if one had received the benefits, offerings, and respect oneself. Rejoice in one's heart upon seeing others receive benefits, offerings, and respect, even more so.
A Kalyanamitra Bodhisattva (Kalyanamitra, spiritual friend) performs the duties of a good friend to those being transformed through five aspects. First, being able to admonish and point out (errors). Second, being able to cause (others) to remember (the Dharma). Third, being able to teach (the Dharma). Fourth, being able to instruct (in conduct). Fifth, being able to expound the Dharma. The detailed explanations of these statements should be understood as in the teachings and instructions in the 'Sravaka-bhumi' (Śrāvakabhūmi, The Hearer's Stage). More extensive explanations are as in the previously discussed 'Power and Lineage Chapter'.
It should be known that a Bodhisattva, through four aspects, can perfectly associate with a Kalyanamitra (Kalyanamitra, spiritual friend). First, whether the Kalyanamitra is sick or not, always attend and serve them. Constantly generate loving respect, pure faith. Second, always respectfully greet, bow, welcome, and join palms to the Kalyanamitra. Diligently cultivate harmonious and respectful actions as offerings. Third, always offer the Kalyanamitra lawful clothing, food, bedding, medicine for illness, and personal necessities. Fourth, if one correctly relies on the Dharma from the Kalyanamitra, whether agreeing or disagreeing, follow the Kalyanamitra's guidance without wavering. Truly reveal a mind of obedience. Always go to respectfully serve, inquire, and listen.
If Bodhisattvas wish to hear the Dharma, they should contemplate in five ways. They should listen to the Dharma from a Kalyanamitra (Kalyanamitra, spiritual friend). First, contemplate as a treasure. Because the Dharma is difficult to obtain. Second, contemplate as eyes. Because the Dharma can obtain vast, innate, wonderful wisdom. It is the nature of (wisdom). Third, contemplate as light. Because having already obtained vast, innate wisdom eyes, one knows all things as they truly are, illuminating equally. Fourth, contemplate as great fruit and superior merit. Because the Dharma can obtain Nirvana and the unsurpassed wonderful traces of the Three Bodhis (Samyak-sambuddha-bodhi, perfect enlightenment). It is the nature of (Nirvana and Bodhi). Fifth, contemplate as...
無罪大適悅想。于現法中未得涅槃及三菩提。於法如實簡擇止觀無罪大樂。因性義故。
若諸菩薩欲從善友聽聞法時。于說法師由五種處不作異意。以純凈心屬耳聽法。一于壞戒不作異意。謂不作心此是破戒不住律儀。我今不應從彼聽法。二于壞族不作異意。謂不作心此是卑姓。我今不應從彼聽法。三于壞色不作異意。謂不作心此是醜陋。我今不應從彼聽法。四于壞文不作異意。謂不作心此于言詞不善藻飾。我今不應從彼聽法。但依于義不應依文。五于壞美不作異意。謂不作心此語粗惡多懷忿恚不以美言宣說諸法。我今不應從彼聽法。如是菩薩欲聽法時。於是五處不應作意。但應恭敬攝受正法。于說法師未嘗見過。若有菩薩其慧微劣。于說法師心生嫌鄙。不欲從其聽聞正法。當知此行不求自利退失勝慧。
云何菩薩修四無量慈悲喜捨。謂諸菩薩略有三種修四無量。一者有情緣無量。二者法緣無量。三者無緣無量。若諸菩薩于其三聚一切有情安立。以為無苦無樂有苦有樂。于其最初欲求樂者。發起與樂增上意樂。普緣十方安住無倒有情勝解。修慈俱心。當知是名有情緣慈。若諸菩薩住唯法想增上意樂。正觀唯法假說有情。修慈俱心。當知即此名法緣慈。若諸菩薩復于諸法遠離分別。修慈俱心。當知即此名無
【現代漢語翻譯】 現代漢語譯本：沒有罪過的極大適悅的想法。在現在的法中沒有得到涅槃（Nirvana，解脫）以及三菩提（Samādhi，正定）。對於佛法如實地簡擇止觀，沒有罪過，有極大的快樂，因為其本性具有意義。
如果各位菩薩想要從善友那裡聽聞佛法時，對於說法師從五個方面不產生不同的想法，以純凈的心專注地聽法。第一，對於毀壞戒律不產生不同的想法，不要想『這個人是破戒的，不住在戒律中，我現在不應該從他那裡聽法』。第二，對於出身低賤不產生不同的想法，不要想『這個人是卑賤的姓氏，我現在不應該從他那裡聽法』。第三，對於相貌醜陋不產生不同的想法，不要想『這個人是醜陋的，我現在不應該從他那裡聽法』。第四，對於文辭粗劣不產生不同的想法，不要想『這個人對於言辭不善於修飾，我現在不應該從他那裡聽法』，應該依據佛法的意義，不應該依據文辭。第五，對於言語粗暴不產生不同的想法，不要想『這個人說話粗惡，多懷忿恨，不以美好的言語宣說諸法，我現在不應該從他那裡聽法』。像這樣，菩薩想要聽聞佛法時，對於這五個方面不應該產生想法，應該恭敬地接受正法。對於說法師不要輕易產生偏見。如果有菩薩智慧微弱，對於說法師心生嫌棄鄙視，不想要從他那裡聽聞正法，應當知道這種行為不能求得自身的利益，會退失殊勝的智慧。
什麼是菩薩修習四無量心，即慈、悲、喜、舍？各位菩薩大致有三種修習四無量心的方式：第一種是有情緣無量心，第二種是法緣無量心，第三種是無緣無量心。如果各位菩薩對於三類眾生——沒有痛苦沒有快樂的眾生、有痛苦的眾生、有快樂的眾生——都安立，對於最初想要得到快樂的眾生，發起給予快樂的增上意樂，普遍地緣於十方，安住在沒有顛倒的有情勝解中，修習慈俱心。應當知道這就是有情緣慈。如果各位菩薩安住在唯有佛法的想法中，以增上意樂，正確地觀察唯有佛法，假名為有情，修習慈俱心。應當知道這就是法緣慈。如果各位菩薩對於諸法遠離分別，修習慈俱心。應當知道這就是無緣慈。
【English Translation】 English version: There is no fault in the great suitable joyful thought. In the present Dharma, one has not attained Nirvana (Nirvana, liberation) and Samādhi (Samādhi, concentration). Regarding the Dharma, truly discerning cessation and contemplation is without fault and brings great joy, because its nature is meaningful.
If Bodhisattvas wish to hear the Dharma from virtuous friends, they should not have different thoughts about the Dharma teacher in five aspects, and listen attentively with a pure mind. First, do not have different thoughts about breaking precepts, do not think, 'This person has broken the precepts and does not abide by the precepts. I should not listen to the Dharma from him now.' Second, do not have different thoughts about being of low birth, do not think, 'This person is of a lowly lineage. I should not listen to the Dharma from him now.' Third, do not have different thoughts about being ugly in appearance, do not think, 'This person is ugly. I should not listen to the Dharma from him now.' Fourth, do not have different thoughts about being poor in writing, do not think, 'This person is not good at embellishing words. I should not listen to the Dharma from him now.' One should rely on the meaning of the Dharma, not on the words. Fifth, do not have different thoughts about being rude in speech, do not think, 'This person speaks rudely, harbors much resentment, and does not proclaim the Dharma with beautiful words. I should not listen to the Dharma from him now.' In this way, when Bodhisattvas want to hear the Dharma, they should not have thoughts about these five aspects, and should respectfully accept the true Dharma. Do not easily have prejudices against the Dharma teacher. If a Bodhisattva has weak wisdom and harbors dislike and contempt for the Dharma teacher, and does not want to hear the true Dharma from him, one should know that this behavior cannot seek one's own benefit and will lose excellent wisdom.
What are the four immeasurable minds that Bodhisattvas cultivate, namely loving-kindness, compassion, joy, and equanimity? Bodhisattvas generally have three ways of cultivating the four immeasurable minds: the first is the immeasurable mind with sentient beings as the object, the second is the immeasurable mind with Dharma as the object, and the third is the immeasurable mind with no object. If Bodhisattvas establish all sentient beings in the three categories—sentient beings without suffering and without happiness, sentient beings with suffering, and sentient beings with happiness—and for the sentient beings who initially want to obtain happiness, generate the superior intention to give happiness, universally focus on the ten directions, abide in the correct understanding of sentient beings without inversion, and cultivate the mind of loving-kindness. One should know that this is called loving-kindness with sentient beings as the object. If Bodhisattvas abide in the thought of only Dharma, with superior intention, correctly observe only Dharma, nominally called sentient beings, and cultivate the mind of loving-kindness. One should know that this is called loving-kindness with Dharma as the object. If Bodhisattvas are far from discrimination regarding all Dharmas, and cultivate the mind of loving-kindness. One should know that this is called immeasurable loving-kindness with no object.
緣慈。如有情緣法緣無緣三慈差別。悲喜舍三當知亦爾。若諸菩薩于有苦者。發起除苦增上意樂。普緣十方修悲俱心。是名為悲。若諸菩薩于有樂者。發起隨喜增上意樂。普緣十方修喜俱心。是名為喜。若諸菩薩即于如是無苦無樂有苦有樂三種有情。隨其次第發起遠離癡瞋貪惑增上意樂。普緣十方修舍俱心。是名為舍。此中菩薩慈等無量有情緣者。當知其相與外道共。若法緣者。當知其相與諸聲聞及獨覺共。不共外道。若無緣者。當知其相不共一切聲聞獨覺及諸外道。又諸菩薩三種無量應知安樂意樂所攝。謂慈悲喜。一種無量應知利益意樂所攝。是謂為舍。如是菩薩一切無量。名為哀愍。以諸菩薩成就此故。名哀愍者。此中菩薩于有情界。觀見一百一十種苦。于諸有情修悲無量。何等名為百一十苦。
謂有一苦。依無差別流轉之苦。一切有情無不皆墮流轉苦故。復有二苦。一欲為根本苦。謂可愛事若變若壞所生之苦。二癡異熟生苦。謂若猛利體受所觸。即于自體執我我所。愚癡迷悶生極怨嗟。由是因緣受二箭受。謂身箭受及心箭受。復有三苦。一苦苦。二行苦。三壞苦。復有四苦。一別離苦。謂愛別離所生之苦。二斷壞苦。謂由棄捨眾同分死所生之苦。三相續苦。謂從此後數數死生展轉相續所生之苦。四畢竟苦
【現代漢語翻譯】 現代漢語譯本： 緣慈（以緣起為條件的慈悲）。如有情緣慈（以眾生為對象的慈悲）、法緣慈（以佛法為對象的慈悲）、無緣慈（無條件的慈悲）三種慈悲的差別。悲、喜、舍三種也應當知道是這樣。 如果諸位菩薩對於有痛苦的眾生，發起消除痛苦的強烈意願，普遍地緣於十方世界修習與悲心相應的禪定，這叫做悲。 如果諸位菩薩對於有快樂的眾生，發起隨喜他人快樂的強烈意願，普遍地緣於十方世界修習與喜心相應的禪定，這叫做喜。 如果諸位菩薩對於無苦無樂、有苦有樂這三種眾生，按照次序發起遠離愚癡、嗔恨、貪慾迷惑的強烈意願，普遍地緣於十方世界修習與舍心相應的禪定，這叫做舍。 這裡，菩薩的慈等無量心，如果以有情為對象，應當知道它的相狀與外道相同。如果以佛法為對象，應當知道它的相狀與聲聞乘和獨覺乘相同，但不與外道相同。如果以無所緣為對象，應當知道它的相狀不與一切聲聞乘、獨覺乘以及外道相同。 此外，諸位菩薩的三種無量心，應當知道是被安樂的意願所包含，即慈、悲、喜。一種無量心，應當知道是被利益的意願所包含，這就是舍。像這樣，菩薩的一切無量心，叫做哀愍。因為諸位菩薩成就這些，所以被稱為哀愍者。這裡，菩薩對於有情眾生的世界，觀察到一百一十種苦，對於諸位有情修習悲無量心。什麼叫做一百一十種苦呢？ 有一種苦，是依據沒有差別的流轉之苦。一切有情沒有不墮入流轉之苦的。 又有兩種苦，一是慾望為根本的苦，即所喜愛的事務如果變異或壞滅所產生的苦。二是愚癡的異熟果報所生的苦，即如果猛烈的身體感受所觸及，就對自體執著為我、我所，愚癡迷悶而產生極度的怨恨嗟嘆，由於這個因緣而承受兩種箭的感受，即身體的箭的感受和內心的箭的感受。 又有三種苦，一是苦苦，二是行苦，三是壞苦。 又有四種苦，一是別離苦，即與所愛分離所產生的苦。二是斷壞苦，即由於拋棄眾同分（指生命）死亡所產生的苦。三是相續苦，即從此以後數數死生輾轉相續所產生的苦。四是畢竟苦。
【English Translation】 English version: Compassion based on conditions. If there are three differences in compassion: compassion based on sentient beings, compassion based on Dharma, and compassion based on no conditions. It should also be known that the three, namely sorrow, joy, and equanimity, are also like this. If the Bodhisattvas, towards sentient beings who are suffering, generate a strong intention to remove suffering, and universally cultivate a mind of compassion in all ten directions, this is called compassion. If the Bodhisattvas, towards sentient beings who are happy, generate a strong intention to rejoice in their happiness, and universally cultivate a mind of joy in all ten directions, this is called joy. If the Bodhisattvas, towards these three types of sentient beings—those who are neither suffering nor happy, those who are suffering, and those who are happy—generate a strong intention to distance themselves from ignorance, hatred, greed, and delusion, in that order, and universally cultivate a mind of equanimity in all ten directions, this is called equanimity. Here, if the Bodhisattva's immeasurable compassion, etc., is directed towards sentient beings, it should be known that its characteristics are shared with external paths (non-Buddhist religions). If it is directed towards the Dharma, it should be known that its characteristics are shared with the Shravakas (Disciples who hear the teachings) and Pratyekabuddhas (Solitary Realizers), but not with external paths. If it is directed towards no object, it should be known that its characteristics are not shared with any Shravakas, Pratyekabuddhas, or external paths. Furthermore, the three immeasurable minds of the Bodhisattvas should be known to be included in the intention of happiness, namely compassion, joy, and equanimity. One immeasurable mind should be known to be included in the intention of benefit, which is equanimity. Thus, all the immeasurable minds of the Bodhisattvas are called 'pity'. Because the Bodhisattvas achieve these, they are called those who have 'pity'. Here, the Bodhisattva, observing the world of sentient beings, sees one hundred and ten kinds of suffering, and cultivates immeasurable compassion towards all sentient beings. What are the one hundred and ten kinds of suffering? There is one suffering, which is the suffering of transmigration based on no difference. All sentient beings without exception fall into the suffering of transmigration. There are also two sufferings: first, the suffering rooted in desire, which is the suffering arising from the change or destruction of beloved things. Second, the suffering arising from the maturation of ignorance, which is that if a strong physical sensation is touched, one clings to the self as 'I' and 'mine', foolishly confused and generating extreme resentment and lamentation, and due to this cause, one experiences two arrows of feeling, namely the arrow of physical feeling and the arrow of mental feeling. There are also three sufferings: first, the suffering of suffering; second, the suffering of change; third, the suffering of decay. There are also four sufferings: first, the suffering of separation, which is the suffering arising from separation from loved ones. Second, the suffering of destruction, which is the suffering arising from death due to abandoning the commonality of beings (life). Third, the suffering of continuity, which is the suffering arising from the continuous cycle of death and rebirth from then on. Fourth, ultimate suffering.
。謂定無有般涅槃法諸有情類。五取蘊苦。復有五苦。一貪慾纏緣苦。二瞋恚纏緣苦。三惛沉睡眠纏緣苦。四掉舉惡作纏緣苦。五疑纏緣苦。復有六苦。一因苦。習惡趣因故。二果苦。生諸惡趣故。三求財位苦。四勤守護苦。五無厭足苦。六變壞苦。如是六種總說為苦。復有七苦。一生苦。二老苦。三病苦。四死苦。五怨憎會苦。六愛別離苦。七雖復希求而不得苦。復有八苦。一寒苦。二熱苦。三饑苦。四渴苦。五不自在苦。六自逼惱苦。謂無系等諸外道類。七他逼惱苦。謂遭遇他手塊等觸蚊虻等觸。八一類威儀多時住苦。復有九苦。一自衰損苦。二他衰損苦。三親屬衰損苦。四財位衰損苦。五無病衰損苦。六戒衰損苦。七見衰損苦。八現法苦。九后法苦。復有十苦。一諸食資具匱乏苦。二諸飲資具匱乏苦。三騎乘資具匱乏苦。四衣服資具匱乏苦。五莊嚴資具匱乏苦。六器物資具匱乏苦。七香鬘塗飾資具匱乏苦。八歌舞伎樂資具匱乏苦。九照明資具匱乏苦。十男女給侍資具匱乏苦。當知復有餘九種苦。一一切苦。二廣大苦。三一切門苦。四邪行苦。五流轉苦。六不隨欲苦。七違害苦。八隨逐苦。九一切種苦。一切苦中復有二苦。一宿因所生苦。二現緣所生苦。廣大苦中復有四苦。一長時苦。二猛利苦。三雜類苦。四無
【現代漢語翻譯】 現代漢語譯本： 所謂確定沒有般涅槃（Parinirvana，完全的涅槃）之法的那些有情眾生，有五取蘊（Panca-skandha，構成個體經驗的五種要素）之苦。此外還有五種苦：一是貪慾纏縛所產生的苦，二是瞋恚纏縛所產生的苦，三是昏沉睡眠纏縛所產生的苦，四是掉舉惡作纏縛所產生的苦，五是疑慮纏縛所產生的苦。 又有六種苦：一是因苦，由於習慣於惡趣之因而產生；二是果苦，由於生於各種惡趣而產生；三是追求財富地位的苦；四是勤勞守護財富地位的苦；五是永不滿足的苦；六是變壞的苦。這六種苦總稱為苦。 又有七種苦：一是生苦，二是老苦，三是病苦，四是死苦，五是怨憎相會之苦，六是愛別離之苦，七是雖有希求卻無法得到的苦。 又有八種苦：一是寒苦，二是熱苦，三是饑苦，四是渴苦，五是不自在的苦，六是自我逼惱的苦（指無系等外道），七是他人逼惱的苦（指遭遇他人用手、土塊等觸碰，或蚊虻叮咬等），八是長時間保持單一姿勢的苦。 又有九種苦：一是自身衰損的苦，二是他人衰損的苦，三是親屬衰損的苦，四是財富地位衰損的苦，五是無病衰損的苦，六是戒律衰損的苦，七是見解衰損的苦，八是現世的苦，九是來世的苦。 又有十種苦：一是缺乏食物資具的苦，二是缺乏飲用資具的苦，三是缺乏騎乘資具的苦，四是缺乏衣服資具的苦，五是缺乏莊嚴資具的苦，六是缺乏器物資具的苦，七是缺乏香鬘塗飾資具的苦，八是缺乏歌舞伎樂資具的苦，九是缺乏照明資具的苦，十是缺乏男女侍奉資具的苦。 應當知道還有其餘九種苦：一是所有苦，二是廣大苦，三是所有門苦，四是邪行苦，五是流轉苦，六是不隨欲苦，七是違害苦，八是隨逐苦，九是所有種苦。 在所有苦中又有兩種苦：一是宿世因緣所生的苦，二是現世因緣所生的苦。在廣大苦中又有四種苦：一是長時間的苦，二是猛烈的苦，三是雜類的苦，四是無...
【English Translation】 English version: Those sentient beings who are said to be certain not to have the Dharma of Parinirvana (complete Nirvana), have the suffering of the five Skandhas (Panca-skandha, the five aggregates that constitute individual experience). Furthermore, there are five sufferings: first, the suffering arising from the entanglement of greed; second, the suffering arising from the entanglement of hatred; third, the suffering arising from the entanglement of drowsiness and sleep; fourth, the suffering arising from the entanglement of restlessness and remorse; fifth, the suffering arising from the entanglement of doubt. There are also six sufferings: first, the suffering of cause, arising from the habit of the causes of evil destinies; second, the suffering of effect, arising from being born in various evil destinies; third, the suffering of seeking wealth and status; fourth, the suffering of diligently guarding wealth and status; fifth, the suffering of never being satisfied; sixth, the suffering of change and decay. These six sufferings are collectively called suffering. There are also seven sufferings: first, the suffering of birth; second, the suffering of aging; third, the suffering of sickness; fourth, the suffering of death; fifth, the suffering of meeting with those one hates; sixth, the suffering of separation from those one loves; seventh, the suffering of not obtaining what one desires. There are also eight sufferings: first, the suffering of cold; second, the suffering of heat; third, the suffering of hunger; fourth, the suffering of thirst; fifth, the suffering of not being free; sixth, the suffering of self-torment (referring to the Nirgranthas and other non-Buddhist sects); seventh, the suffering of being tormented by others (referring to encounters with others' hands, clods of earth, etc., or being bitten by mosquitoes and gnats, etc.); eighth, the suffering of staying in one type of posture for a long time. There are also nine sufferings: first, the suffering of one's own decline; second, the suffering of others' decline; third, the suffering of the decline of relatives; fourth, the suffering of the decline of wealth and status; fifth, the suffering of the decline of health; sixth, the suffering of the decline of moral discipline; seventh, the suffering of the decline of views; eighth, the suffering of suffering in this present life; ninth, the suffering of suffering in the afterlife. There are also ten sufferings: first, the suffering of lacking food provisions; second, the suffering of lacking drink provisions; third, the suffering of lacking riding provisions; fourth, the suffering of lacking clothing provisions; fifth, the suffering of lacking adornment provisions; sixth, the suffering of lacking utensil provisions; seventh, the suffering of lacking fragrant garlands and cosmetic provisions; eighth, the suffering of lacking singing, dancing, and musical entertainment provisions; ninth, the suffering of lacking lighting provisions; tenth, the suffering of lacking male and female servant provisions. It should be known that there are also nine other types of suffering: first, all suffering; second, vast suffering; third, suffering through all doors; fourth, suffering from wrong conduct; fifth, suffering from transmigration; sixth, suffering from not getting what one desires; seventh, suffering from opposition; eighth, suffering from pursuit; ninth, suffering of all kinds. Among all sufferings, there are two sufferings: first, suffering arising from past causes; second, suffering arising from present conditions. Among vast sufferings, there are four sufferings: first, long-lasting suffering; second, intense suffering; third, mixed suffering; fourth, no...
間苦。一切門苦中亦有四苦。一那落迦苦。二傍生苦。三鬼世界苦。四善趣所攝苦。邪行苦中復有五苦。一于現法中犯觸於他他不饒益所發起苦。二受用種種不平等食界不平等所發起苦。三即由現法苦所逼切自然造作所發起苦。四由多安住非理作意所受煩惱隨煩惱纏所起諸苦。五由多發起諸身語意種種惡行所受當來諸惡趣苦。流轉苦中復有六種輪轉生死不定生苦。一自身不定。二父母不定。三妻子不定。四奴婢僕使不定。五朋友宰官親屬不定。六財位不定。自身不定者。謂先為王后為仆隸。父母等不定者。謂先為父母乃至親屬。后時輪轉反作怨害及惡知識。財位不定者。謂先大富貴后極貧賤。不隨欲苦中復有七苦。一欲求長壽不隨所欲生短壽苦。二欲求端正不隨所欲生醜陋苦。三欲生上族不隨所欲生下族苦。四欲求大富不隨所欲生貧窮苦。五欲求大力不隨所欲生羸劣苦。六慾求了知所知境界。不隨所欲愚癡無智現行生苦。七欲求勝他不隨所欲反為他勝而生大苦。違害苦中復有八苦。一諸在家者妻子等事損減生苦。二諸出家者貪等煩惱增益生苦。三饑儉逼惱之所生苦。四怨敵逼惱之所生苦。五曠野險難迫迮逼惱之所生苦。六系屬於他之所生苦。七支節不具損惱生苦。八殺縛斫截捶打驅擯逼惱生苦。隨逐苦中復有九苦。依
【現代漢語翻譯】 現代漢語譯本 間苦：一切門苦中也有四種苦。一是那落迦苦（地獄之苦），二是傍生苦（畜生之苦），三是鬼世界苦（餓鬼之苦），四是善趣所攝苦（善道中的苦）。 邪行苦中又有五種苦。一是在現世中侵犯他人，因他人不饒恕而產生的苦。二是因食用種種不均衡的食物，導致身體不調和而產生的苦。三是因現世的痛苦逼迫，自然而然地造作惡業而產生的苦。四是因經常持有不正當的念頭，受到煩惱和隨煩惱的纏繞而產生的各種痛苦。五是因經常發起身、語、意各種惡行，將來在惡趣中受到的痛苦。 流轉苦中又有六種輪轉生死、無法確定來生的苦。一是自身不定，二是父母不定，三是妻子不定，四是奴婢僕使不定，五是朋友、宰官、親屬不定，六是財位不定。自身不定，是指先前為國王，後來淪為奴僕。父母等不定，是指先前為父母乃至親屬，後來輪轉反而成為怨家仇敵或惡知識。財位不定，是指先前大富大貴，後來變得極其貧賤。 不隨欲苦中又有七種苦。一是想要長壽卻不能如願，反而生為短命的苦。二是想要相貌端正卻不能如願，反而生為醜陋的苦。三是想要生於高貴的家族卻不能如願，反而生於低賤的家族的苦。四是想要獲得大財富卻不能如願，反而生為貧窮的苦。五是想要擁有大力氣卻不能如願，反而生為虛弱無力的苦。六是想要了解所知的境界，卻不能如願，愚癡無智顯現而生的苦。七是想要勝過他人卻不能如願，反而被他人戰勝而生出巨大的痛苦。 違害苦中又有八種苦。一是諸在家之人因妻子等事受到損害而產生的苦。二是諸出家之人因貪等煩惱增長而產生的苦。三是因飢餓和貧困逼迫而產生的苦。四是因怨家仇敵逼迫而產生的苦。五是因在曠野險難之地受到逼迫而產生的苦。六是因被他人束縛而產生的苦。七是因肢體不全受到損害而產生的苦。八是因被殺戮、捆綁、砍斫、捶打、驅趕、放逐而產生的苦。 隨逐苦中又有九種苦。依...
【English Translation】 English version Intermittent Suffering: Within all categories of suffering, there are also four types of suffering. First, Naraka suffering (suffering of hells). Second, Tiryak suffering (suffering of animals). Third, Preta suffering (suffering of the ghost realm). Fourth, suffering included within the good realms. Within the suffering of wrong conduct, there are five types of suffering. First, the suffering that arises in the present life from offending others, and from others not being forgiving. Second, the suffering that arises from consuming various unequal foods and from imbalances in the elements. Third, the suffering that arises naturally from being compelled by the suffering of the present life to commit negative actions. Fourth, the various sufferings that arise from being constantly afflicted by afflictions and secondary afflictions due to dwelling on inappropriate thoughts. Fifth, the suffering of future evil destinies that arises from constantly engaging in various evil actions of body, speech, and mind. Within the suffering of wandering, there are six types of suffering of revolving in Samsara, with uncertain rebirths. First, uncertainty of one's own body. Second, uncertainty of one's parents. Third, uncertainty of one's spouse. Fourth, uncertainty of one's servants and slaves. Fifth, uncertainty of one's friends, ministers, and relatives. Sixth, uncertainty of one's wealth and position. Uncertainty of one's own body means that one may first be a king and later a servant. Uncertainty of parents, etc., means that one may first be parents or relatives, and later, through revolving, become enemies or evil influences. Uncertainty of wealth and position means that one may first be very wealthy and noble, and later become extremely poor and lowly. Within the suffering of not getting what one wants, there are seven types of suffering. First, the suffering of wanting to live long but being born with a short lifespan against one's wishes. Second, the suffering of wanting to be beautiful but being born ugly against one's wishes. Third, the suffering of wanting to be born into a high caste but being born into a low caste against one's wishes. Fourth, the suffering of wanting to be wealthy but being born poor against one's wishes. Fifth, the suffering of wanting to be strong but being born weak against one's wishes. Sixth, the suffering of wanting to understand the knowable realms but being born with ignorance and lack of wisdom against one's wishes. Seventh, the great suffering of wanting to overcome others but being overcome by them against one's wishes. Within the suffering of harm, there are eight types of suffering. First, the suffering that arises for householders from the loss or diminishment of things like spouse and children. Second, the suffering that arises for renunciates from the increase of afflictions like greed. Third, the suffering that arises from being afflicted by hunger and famine. Fourth, the suffering that arises from being afflicted by enemies. Fifth, the suffering that arises from being afflicted by the dangers and difficulties of wildernesses. Sixth, the suffering that arises from being bound by others. Seventh, the suffering that arises from being harmed by incomplete limbs. Eighth, the suffering that arises from being afflicted by killing, binding, cutting, striking, driving away, and banishing. Within the suffering of being followed, there are nine types of suffering. Depending on...
世八法有八種苦。一壞法壞時苦。二盡法盡時苦。三老法老時苦。四病法病時苦。五死法死時苦。六無利苦。七無譽苦。八有譏苦。是名八苦。九希求苦。如是總說名隨逐苦。一切種苦中復有十苦。謂如前說。五樂所治有五種苦。一因苦。二受苦。三唯無樂苦。四受不斷苦。五出離遠離寂靜菩提樂所對治家欲界結尋異生苦。是名五苦。復有五苦。一逼迫苦。二眾具匱乏苦。三界不平等苦。四所愛變壞苦。五三界煩惱品粗重苦。是名五苦。前五此五總十種苦。當知是名一切種苦。
前五十五今五十五。總有一百一十種苦。是菩薩悲所緣境界。緣此境故。諸菩薩悲生起增長修習圓滿。
又諸菩薩于大苦蘊。緣十九苦發起大悲。何等名為十九種苦。一愚癡異熟苦。二行苦所攝苦。三畢竟苦。四因苦。五生苦。六自作逼惱苦。七戒衰損苦。八見衰損苦。九宿因苦。十廣大苦。十一那落迦苦。十二善趣所攝苦。十三一切邪行所生苦。十四一切流轉苦。十五無智苦。十六增長苦。十七隨逐苦。十八受苦。十九粗重苦。
由四緣故悲名大悲。一緣甚深微細難了諸有情苦為境生故。二于長時積習成故。謂諸菩薩經于無量百千大劫積習所成。三于所緣猛利作意而發起故。謂諸菩薩由是作意悲所執持。為息有情眾苦因緣
【現代漢語翻譯】 現代漢語譯本： 世間八法有八種苦。一是壞法壞滅時的苦，二是盡法終盡時的苦，三是老法衰老時的苦，四是病法生病時的苦，五是死法死亡時的苦，六是無利之苦，七是無名譽之苦，八是有譏諷之苦。這稱為八苦。九是希求不得之苦。像這樣總括起來說，稱為隨逐苦。一切種類的苦中又有十種苦，就是像前面所說的。五樂所對治的有五種苦，一是因苦，二是受苦，三是唯獨沒有快樂的苦，四是受苦不斷絕的苦，五是出離、遠離、寂靜的菩提樂所對治的家、欲界結、尋、異生之苦。這稱為五苦。又有五種苦，一是逼迫苦，二是眾具匱乏苦，三是界不平等苦，四是所愛之人或事物變壞的苦，五是三界煩惱品粗重苦。這稱為五苦。前面五種和後面五種總共十種苦，應當知道這就是一切種類的苦。
前面五十五種，後面五十五種，總共有一百一十種苦。這是菩薩悲憫所緣的境界。因為緣于這些境界，所以諸位菩薩的悲心生起、增長、修習而圓滿。
另外，諸位菩薩對於大苦蘊，緣於十九種苦而發起大悲心。哪十九種苦呢？一是愚癡異熟苦，二是行苦所攝的苦，三是畢竟苦，四是因苦，五是生苦，六是自作逼惱苦，七是戒衰損苦，八是見衰損苦，九是宿因苦，十是廣大苦，十一是那落迦（地獄）苦，十二是善趣所攝的苦，十三是一切邪行所生的苦，十四是一切流轉的苦，十五是無智苦，十六是增長苦，十七是隨逐苦，十八是受苦，十九是粗重苦。
由於四種因緣，悲稱為大悲。一是緣于甚深、微細、難以瞭解的諸有情（眾生）的苦為境界而生起，二是長時間積累修習而成，也就是諸位菩薩經過無量百千大劫積累修習而成，三是對於所緣的境界猛利地作意而發起，也就是諸位菩薩由於這種作意而被悲心所執持，爲了止息有情（眾生）的各種痛苦的因緣。
【English Translation】 English version: The eight worldly dharmas have eight kinds of suffering. First, the suffering when destructible dharmas are destroyed. Second, the suffering when exhaustible dharmas are exhausted. Third, the suffering when aging dharmas age. Fourth, the suffering when sickening dharmas sicken. Fifth, the suffering when dying dharmas die. Sixth, the suffering of no benefit. Seventh, the suffering of no praise. Eighth, the suffering of being criticized. These are called the eight sufferings. Ninth is the suffering of unfulfilled desires. Collectively, these are called the suffering that follows. Among all kinds of suffering, there are also ten sufferings, as mentioned before. The five sufferings counteracted by the five pleasures are: first, the suffering of cause; second, the suffering of feeling; third, the suffering of only lacking pleasure; fourth, the suffering of continuous feeling; fifth, the suffering of home, desire realm bonds, seeking, and ordinary beings, which are counteracted by the joy of liberation, detachment, tranquility, and Bodhi. These are called the five sufferings. There are also five sufferings: first, the suffering of oppression; second, the suffering of lacking necessities; third, the suffering of unequal realms; fourth, the suffering of the destruction of loved ones or things; fifth, the suffering of the coarse burden of afflictions in the three realms. These are called the five sufferings. The previous five and these five together make ten sufferings. Know that these are called all kinds of suffering.
The previous fifty-five and the latter fifty-five make a total of one hundred and ten sufferings. These are the objects of compassion for Bodhisattvas. Because of these objects, the compassion of Bodhisattvas arises, grows, is cultivated, and becomes complete.
Furthermore, Bodhisattvas, regarding the great aggregate of suffering, generate great compassion based on nineteen sufferings. What are these nineteen sufferings? First, the suffering of the maturation of ignorance. Second, the suffering included in the suffering of formation. Third, ultimate suffering. Fourth, the suffering of cause. Fifth, the suffering of birth. Sixth, the suffering of self-inflicted torment. Seventh, the suffering of the decline of precepts. Eighth, the suffering of the decline of views. Ninth, the suffering of past causes. Tenth, vast suffering. Eleventh, Naraka (hell) suffering. Twelfth, the suffering included in the good realms. Thirteenth, the suffering arising from all evil deeds. Fourteenth, the suffering of all transmigration. Fifteenth, the suffering of no wisdom. Sixteenth, increasing suffering. Seventeenth, following suffering. Eighteenth, the suffering of feeling. Nineteenth, coarse burden suffering.
Because of four reasons, compassion is called great compassion. First, it arises from the suffering of sentient beings (beings) that is profound, subtle, and difficult to understand. Second, it is accumulated and cultivated over a long time, meaning that Bodhisattvas accumulate and cultivate it over countless hundreds of thousands of great kalpas. Third, it arises from intensely focusing on the object, meaning that Bodhisattvas are held by compassion due to this focus, in order to cease the causes of various sufferings of sentient beings (beings).
。尚能棄捨百千身命。況一身命及以資財。於一切種治罰大苦。為諸有情悉能堪忍。四極清凈故。謂諸菩薩已到究竟菩薩清凈。若諸如來已到佛地如來清凈。又諸菩薩由前所說百一十苦。于諸有情修悲心時。則為修習一切菩薩所有悲心。復能速證悲意樂凈。證入菩薩凈意樂地。于諸有情。獲得菩薩極親厚心。極愛念心。欲作恩心。無厭惓心。代受苦心。調柔自在有堪能心。諸聖聲聞已得證入。苦諦現觀已到究竟。于苦深遠厭俱行心相續而轉。不如菩薩于諸有情悲前行心正觀墮在百一十種極大苦蘊。
菩薩如是以所修悲熏修心故。于內外事無有少分而不能捨。無戒律儀而不能學。無他怨害而不能忍。無有精進而不能起。無有靜慮而不能證。無有妙慧而不能入。是故如來若有請問菩薩菩提誰所建立。皆正答言菩薩菩提悲所建立。
如前所說。一一無量皆有無量。菩薩如意圓德隨轉。皆能攝受無量愛果。皆無量種一向妙善無罪隨轉。當知菩薩精勤修習如是無量。能得四種功德勝利。謂由修習此無量故。先得最勝現法樂住。攝受增長無量最勝福德資糧。能于無上正等菩提意樂堅固。為欲饒益諸有情故。于生死中堪能忍受一切大苦。
本地分中菩薩地第十五初持瑜伽處菩提分品第十七之一
云何菩薩菩
【現代漢語翻譯】 現代漢語譯本： 尚且能夠捨棄成百上千的生命，更何況是區區一個生命以及資財呢？對於一切種類的懲罰和巨大的痛苦，爲了所有的有情眾生，都能夠忍受。這是因為達到了四種極度的清凈：指的是諸位菩薩已經達到了究竟的菩薩清凈，以及諸位如來已經到達佛地的如來清凈。此外，諸位菩薩由於之前所說的百一十種苦，在對有情眾生修習悲心的時候，就是在修習一切菩薩所具有的悲心。並且能夠迅速證得悲意樂凈，證入菩薩凈意樂地。對於有情眾生，獲得菩薩極其親厚的心，極其愛念的心，想要施恩的心，沒有厭倦的心，代為承受痛苦的心，調柔自在且有能力的心。諸位聖聲聞已經證入苦諦的現觀，已經到達究竟，對於痛苦的深遠厭離之心相續不斷地運轉，不如菩薩對於有情眾生以悲心為前導，正確地觀察到他們墮落在百一十種極大的苦蘊之中。 菩薩像這樣以所修習的悲心薰陶自己的心，對於身外之物和自身都能夠毫無吝惜地捨棄，對於任何戒律都能夠學習，對於任何怨恨和傷害都能夠忍受，對於任何精進都能夠發起，對於任何靜慮都能夠證得，對於任何妙慧都能夠證入。因此，如來如果有人請問菩薩的菩提是由誰建立的，都正確地回答說：菩薩的菩提是由悲心所建立的。 如前面所說，每一個無量都具有無量，菩薩如意圓滿的功德隨著運轉，都能夠攝受無量的愛果，都以無量種一向美妙善良且沒有罪過的方式隨之運轉。應當知道菩薩精勤修習這樣的無量，能夠獲得四種功德勝利：通過修習這種無量，首先獲得最殊勝的現法樂住，攝受增長無量最殊勝的福德資糧，能夠在無上正等菩提的意樂上堅定不移，爲了饒益諸有情眾生，在生死輪迴中能夠忍受一切巨大的痛苦。 《本地分》中《菩薩地》第十五，《初持瑜伽處菩提分品》第十七之一 什麼是菩薩的菩...
【English Translation】 English version: They are still able to abandon hundreds of thousands of lives, let alone a single life and possessions? For all kinds of punishments and great sufferings, they are able to endure them all for the sake of all sentient beings. This is because they have reached the four kinds of utmost purity: referring to the Bodhisattvas who have reached the ultimate Bodhisattva purity, and the Tathagatas who have reached the Buddha-ground Tathagata purity. Furthermore, because of the one hundred and ten kinds of suffering mentioned earlier, when Bodhisattvas cultivate compassion towards sentient beings, they are cultivating all the compassion that Bodhisattvas possess. And they can quickly attain the purity of the intention of compassion, and enter the pure intention-ground of Bodhisattvas. Towards sentient beings, they obtain the Bodhisattva's extremely close heart, extremely loving heart, the heart of wanting to bestow grace, the heart without weariness, the heart of bearing suffering on their behalf, the heart of being tamed and free, and the heart of being capable. The holy Sravakas have already attained the present realization of the truth of suffering, and have reached the ultimate, with a continuous turning of the mind that is deeply and distantly averse to suffering, which is not as good as the Bodhisattvas who, with compassion as their guide, correctly observe sentient beings falling into the one hundred and ten kinds of great aggregates of suffering. Bodhisattvas, in this way, cultivate their minds with the compassion they have cultivated, so that they can give up everything, both external and internal, without any reluctance; they can learn any precepts; they can endure any resentment and harm; they can arouse any diligence; they can attain any meditative concentration; they can enter any wonderful wisdom. Therefore, if the Tathagata is asked by someone about who established the Bodhisattva's Bodhi, they will correctly answer that the Bodhisattva's Bodhi is established by compassion. As mentioned earlier, each immeasurable has immeasurable qualities. The Bodhisattva's wish-fulfilling and perfect virtues follow along, and they can all gather immeasurable fruits of love, and they all follow along in immeasurable ways that are always wonderful, good, and without fault. It should be known that Bodhisattvas diligently cultivate such immeasurables, and can obtain four kinds of meritorious victories: through cultivating this immeasurable, they first obtain the most excellent dwelling in the present Dharma, gather and increase immeasurable most excellent resources of merit, can be firm in their intention for unsurpassed complete and perfect enlightenment, and for the sake of benefiting all sentient beings, they can endure all great sufferings in the cycle of birth and death. 《Local Division》, 《Bodhisattva Ground》, Fifteenth, 《First Holding Yoga Place Bodhi Division Product》, Seventeenth of One What is the Bodhi of a Bodhisattva...
提分法。嗢拖南曰。
慚愧堅力持 無厭論世智 正依無礙解 資糧菩提分 止觀性巧便 陀羅尼正愿 三摩地有三 法嗢拖南四
云何名為菩薩慚愧。當知慚愧略有二種一者自性。二者依處。言自性者。謂諸菩薩于罪現行。能正覺知我為非法。內生羞恥。是名為慚。即于其中能正覺知。於他敬畏外生羞恥。是名為愧。菩薩羞恥本性。猛利。況復修習如是。應知名為菩薩慚愧自性。言依處者。略有四種。若諸菩薩于所應作不隨建立而生羞恥。當知是名第一依處。若諸菩薩于不應作隨順建立而生羞恥。當知是名第二依處。若諸菩薩于覆己惡而生羞恥。當知是名第三依處。若諸菩薩于自所生惡作有依隨逐不捨而生羞恥。當知是名第四依處。如是應知名為菩薩慚愧依處。
云何菩薩堅力持性。當知此性略有二種。一者自性。二者依處。言自性者。謂能禁制染污心性。不隨煩惱自在行性。堪忍苦性。種種眾多猛利怖畏雖現在前。而正加行無傾動性。性勇相應能正思擇。是故得成堅力持性。如是名為堅力持性自性。如是菩薩堅力持性略說應知有五依處。一者會遇生死輪轉種種大苦所化有情種種邪行。二者為益諸有情故。誓受長時生死流轉。三者遭遇異論朋黨諍競難詰。及處大眾宣揚法義。四者誓
【現代漢語翻譯】 現代漢語譯本：提分法。嗢拖南（Udanas，總結）說：
慚愧堅力持 無厭論世智 正依無礙解 資糧菩提分 止觀性巧便 陀羅尼正愿 三摩地有三 法嗢拖南四
什麼是菩薩的慚愧？應當知道慚愧略有二種：一是自性，二是依處。所謂自性，是指菩薩對於罪惡行為的顯現，能夠正確覺知自己所為是不合法的，內心產生羞恥，這叫做慚。在這些行為中，能夠正確覺知，對於他人敬畏，外在產生羞恥，這叫做愧。菩薩羞恥的本性是猛烈的，更何況是修習這種品德。應當知道這就是菩薩慚愧的自性。所謂依處，略有四種：如果菩薩對於應該做的事情沒有按照規定去做而產生羞恥，應當知道這是第一種依處。如果菩薩對於不應該做的事情順從去做而產生羞恥，應當知道這是第二種依處。如果菩薩對於掩蓋自己的罪惡而產生羞恥，應當知道這是第三種依處。如果菩薩對於自己所產生的惡行，有依賴並隨之不捨棄而產生羞恥，應當知道這是第四種依處。像這樣，應當知道這就是菩薩慚愧的依處。
什麼是菩薩的堅力持性？應當知道這種性質略有二種：一是自性，二是依處。所謂自性，是指能夠禁制染污的心性，不隨順煩惱的自在行為，能夠忍受痛苦，種種眾多猛烈的怖畏雖然現在眼前，而正確地修行沒有動搖，本性勇敢相應，能夠正確地思考選擇。因此能夠成就堅力持性。像這樣就叫做堅力持性的自性。像這樣，菩薩的堅力持性，簡略地說，應當知道有五種依處：一是會遇到生死輪迴中種種巨大的痛苦，所化度的眾生有種種邪惡的行為。二是為利益眾生的緣故，發誓接受長時間的生死流轉。三是遭遇不同的理論、黨派的爭論詰難，以及在大眾中宣揚佛法。 四是發誓
【English Translation】 English version: Methods of Enhancement. The Udanas (summaries) say:
Shame, perseverance, holding firm, insatiable in worldly wisdom, Right reliance on unobstructed understanding, provisions for Bodhi, Cessation and contemplation, skillful means of nature, Dharani, right aspiration, Samadhi has three, Dharma Udanas four.
What is the Bodhisattva's shame and remorse? It should be known that shame and remorse are roughly of two kinds: one is self-nature, and the other is the basis of reliance. The so-called self-nature refers to the Bodhisattva's ability to correctly perceive that their actions are unlawful when sinful actions manifest, and to generate inner shame. This is called 'shame'. Within these actions, being able to correctly perceive and have reverence for others, generating external shame, is called 'remorse'. The Bodhisattva's inherent nature of shame and remorse is intense, especially when cultivating such qualities. It should be known that this is the self-nature of the Bodhisattva's shame and remorse. The so-called basis of reliance is roughly of four kinds: if Bodhisattvas feel shame for not acting according to what should be done, it should be known as the first basis of reliance. If Bodhisattvas feel shame for acting according to what should not be done, it should be known as the second basis of reliance. If Bodhisattvas feel shame for concealing their own evils, it should be known as the third basis of reliance. If Bodhisattvas feel shame for relying on and not abandoning the evil deeds they have generated, it should be known as the fourth basis of reliance. In this way, it should be known as the basis of reliance for the Bodhisattva's shame and remorse.
What is the Bodhisattva's nature of firm perseverance? It should be known that this nature is roughly of two kinds: one is self-nature, and the other is the basis of reliance. The so-called self-nature refers to the ability to restrain the defiled mind, not to follow the free actions of afflictions, to endure suffering, and although various intense fears are present, to correctly practice without wavering, to be courageous in nature, and to be able to correctly think and choose. Therefore, the nature of firm perseverance can be achieved. In this way, it is called the self-nature of firm perseverance. In this way, the Bodhisattva's nature of firm perseverance, briefly speaking, should be known to have five bases of reliance: first, encountering the various great sufferings of the cycle of birth and death, and the various evil deeds of the beings to be transformed. Second, for the benefit of sentient beings, vowing to endure long periods of transmigration in birth and death. Third, encountering different theories, partisan disputes, and difficult questions, and proclaiming the Dharma in public. Fourth, vowing
受一切菩薩所應學處。五者聽聞廣大甚深難思議法。是名堅力持性依處。
云何菩薩心無厭倦。當知菩薩由五因緣普於一切正加行中心無厭倦。一者菩薩性自有力故無厭倦。二者菩薩即于如是無厭倦心。數數串習故無厭倦。三者菩薩方便攝受精進勇猛能正隨觀。前後所得展轉殊勝故無厭倦。四者菩薩成就猛利增上妙慧。正思擇力故無厭倦。五者菩薩于諸有情。猛利悲心極哀愍心。恒常現前故無厭倦。
云何菩薩善知諸論。謂諸菩薩於五明處名句文身相應諸法。從他善受言善通利。即于如是諸法妙義。或從他所善聽善決。或自專精善擇善思。如是知法知義菩薩。於法于義為不忘失。恒常精勤不捨加行。又爲了知所餘新新後後法義殊勝差別。雖復聞思已到究竟。而由此故漸次成熟於此法義。獲得凈信。由是行相當知菩薩知諸論智無量圓滿無有顛倒。
云何菩薩善知世間。謂諸菩薩普於一切有情世間。如實了知。如是世間極為艱險甚為愚闇。所謂雖有生老及死數數死生。而諸有情于老死等上升出離不如實知。又諸菩薩如實了知有情世間有諸穢濁濁世增時。無諸穢濁濁世減時。謂依五濁。一者壽濁。二者有情濁。三者煩惱濁。四者見濁。五者劫濁。如於今時人壽短促。極長壽者不過百年。昔時不爾。是名壽
【現代漢語翻譯】 現代漢語譯本 受一切菩薩所應學處。五者聽聞廣大甚深難思議法。這被稱為堅力持性依處。
什麼是菩薩心無厭倦？應當知道菩薩由於五種因緣，普遍對於一切正加行中心無厭倦。一是菩薩本性自有力量，所以沒有厭倦。二是菩薩對於這種無厭倦心，屢次串習，所以沒有厭倦。三是菩薩以方便攝受精進勇猛，能夠正確地隨順觀察，前後所得的展轉殊勝，所以沒有厭倦。四是菩薩成就猛利增上妙慧，有正確的思擇力，所以沒有厭倦。五是菩薩對於一切有情，猛利的悲心和極度的哀憫心，恒常現前，所以沒有厭倦。
什麼是菩薩善於瞭解各種論典？是指菩薩對於五明處（聲明，工巧明，醫方明，因明，內明）的名句文身相應的各種法，從他人那裡善於接受，言語善於通達流暢。對於這些法的微妙意義，或者從他人那裡善於聽聞並善於決斷，或者自己專心精進地善於選擇和善於思考。這樣知法知義的菩薩，對於法和義不會忘失，恒常精勤不捨棄加行。並且爲了瞭解其餘新新後後的法義殊勝差別，即使聞思已經到了究竟，也因此逐漸成熟於此法義，獲得凈信。由此行相，應當知道菩薩瞭解各種論典的智慧是無量圓滿沒有顛倒的。
什麼是菩薩善於瞭解世間？是指菩薩普遍對於一切有情世間，如實地瞭解。這樣的世間極為艱險，非常愚昧黑暗。所謂雖然有生老及死，數數死生，但是各種有情對於老死等的上升出離不如實地瞭解。並且菩薩如實地瞭解有情世間有各種穢濁，穢濁的世道增長的時候，沒有各種穢濁，穢濁的世道減少的時候。指的是依靠五濁。一是壽濁，二是有情濁，三是煩惱濁，四是見濁，五是劫濁。例如現在這個時候，人的壽命短促，最長壽的人也不超過百年。過去不是這樣。這叫做壽濁。
【English Translation】 English version These are the practices that all Bodhisattvas should learn. Fifth, listening to the vast, profound, and inconceivable Dharma. This is called the basis of steadfast strength and upholding nature (Dridhabaladhara-svabhava-asraya).
What is it that a Bodhisattva's mind is without weariness? Know that a Bodhisattva, due to five causes and conditions, universally has no weariness in all correct endeavors. First, a Bodhisattva's nature inherently has strength, therefore there is no weariness. Second, a Bodhisattva repeatedly cultivates this mind without weariness, therefore there is no weariness. Third, a Bodhisattva skillfully embraces diligence and courage, and is able to correctly observe the successive superiorities gained before and after, therefore there is no weariness. Fourth, a Bodhisattva achieves keen and increasing excellent wisdom, and has the power of correct discernment, therefore there is no weariness. Fifth, a Bodhisattva constantly has present a keen compassionate heart and an extremely merciful heart towards all sentient beings, therefore there is no weariness.
What does it mean that a Bodhisattva is skilled in knowing the treatises? It means that Bodhisattvas, with respect to the various Dharmas corresponding to the names, phrases, and bodies of words in the five sciences (Pancavidya-sthana) (Sabdavidya (grammar), Silpasthanavidya (arts and crafts), Cikitsavidya (medicine), Hetuvidya (logic), Adhyatmavidya (philosophy)), skillfully receive them from others and are fluent in speech. Regarding the subtle meanings of these Dharmas, they either skillfully listen and decide from others, or they diligently and attentively choose and contemplate on their own. Thus, Bodhisattvas who know the Dharma and its meaning do not forget the Dharma and its meaning, and are constantly diligent and do not abandon their efforts. Furthermore, in order to understand the superior differences between the new and subsequent Dharmas and meanings, even if they have reached the ultimate in hearing and thinking, they gradually mature in this Dharma and meaning, and gain pure faith. From this conduct, it should be known that a Bodhisattva's wisdom in understanding the treatises is immeasurably complete and without inversion.
What does it mean that a Bodhisattva is skilled in knowing the world? It means that Bodhisattvas universally and truly understand all sentient beings in the world. Such a world is extremely difficult and dangerous, and very foolish and dark. Although there is birth, old age, and death, and repeated cycles of death and birth, sentient beings do not truly understand how to rise above and escape from old age and death. Furthermore, Bodhisattvas truly understand that the world of sentient beings has various defilements, and when the defiled age increases, there is no lack of defilements, and when the defiled age decreases, there is a lack of defilements. This refers to relying on the five defilements (Panca-kasaya). First, the defilement of lifespan (Ayuh-kasaya). Second, the defilement of sentient beings (Sattva-kasaya). Third, the defilement of afflictions (Klesa-kasaya). Fourth, the defilement of views (Drsti-kasaya). Fifth, the defilement of the age (Kalpa-kasaya). For example, in this present time, people's lifespans are short, and even the longest-lived do not exceed a hundred years. It was not like this in the past. This is called the defilement of lifespan.
濁。如於今時有情多分不識父母。不識沙門若婆羅門。不識家長可尊敬者作義利者作所作者於今世罪及後世罪不見怖畏。不修惠施不作福業。不受齋法不受凈戒。昔時不爾。是名有情濁。如於今時有情多分習非法貪不平等貪。執持刀劍執持器仗斗訟諍競。多行諂誑詐偽妄語攝受邪法。有無量種惡不善法現可了知。昔時不爾。是名煩惱濁。如於今時有情多分為壞正法為滅正法。造立眾多像似正法。虛妄推求邪法邪義以為先故。昔時不爾。是名見濁。如於今時漸次趣入饑饉中劫。現有眾多饑饉可得。漸次趣入疫病中劫。現有眾多疫病可得。漸次趣入刀兵中劫。現有眾多互相殘害刀兵可得。昔時不爾。是名劫濁。是名菩薩如實了知有情世間。又諸菩薩如實了知諸器世間破壞成立。如器世間破壞成立差別而知。又諸菩薩于其世間。於世間集於世間滅。于能往趣世間集行。于能往趣世間滅行。于其世間愛味過患及與出離。皆如實知。又諸菩薩如實了知。眼乃至意諸無色蘊四大造色成士夫身。唯有爾所假名人性。于中所有想。或我或有情。此唯有想。于中所有自號言說。我眼見色廣說乃至我意知法。此亦唯有自號言說。于中所有世俗語言。謂此長老。有如是名如是種類如是族姓。如是飲食如是領納。若苦若樂。如是長壽如是久住。
【現代漢語翻譯】 現代漢語譯本 濁。例如現在這個時代，很多有情眾生不認識父母，不認識沙門（Śrāmaṇa，出家求道者）或婆羅門（Brāhmaṇa，祭司），不認識家中年長可尊敬的人，不認識為自己帶來利益的人，不認識為自己創造事業的人，對於今生和來世的罪惡沒有畏懼之心，不修行佈施，不做善事，不遵守齋戒，不接受清凈的戒律。過去不是這樣。這叫做有情濁。 例如現在這個時代，很多有情眾生習慣於非法的貪婪和不平等的貪婪，手持刀劍，手持武器，爭鬥訴訟，多行諂媚欺騙、虛偽妄語，接受邪法。有無量種惡劣不善的法可以明顯地知道。過去不是這樣。這叫做煩惱濁。 例如現在這個時代，很多有情眾生爲了破壞正法，爲了滅除正法，製造建立很多相似於正法的偽法，虛妄地推求邪法邪義作為先導。過去不是這樣。這叫做見濁。 例如現在這個時代，逐漸進入饑饉中劫，現在有很多饑饉可以見到。逐漸進入疫病中劫，現在有很多疫病可以見到。逐漸進入刀兵中劫，現在有很多互相殘害的刀兵可以見到。過去不是這樣。這叫做劫濁。這叫做菩薩如實地了知有情世間。 而且，諸位菩薩如實地了知器世間的破壞和成立。如同器世間的破壞和成立的差別而了知。而且，諸位菩薩對於這個世間，對於世間的集起，對於世間的滅亡，對於能夠前往世間集起的行為，對於能夠前往世間滅亡的行為，對於這個世間的愛戀、過患以及出離，都如實地了知。 而且，諸位菩薩如實地了知，眼乃至意這些無色蘊，四大造色成就士夫之身。只有這些假名的人性。在其中所有的想法，或者是我，或者是有情，這都只是想法。在其中所有的自稱言說，我眼見色，廣泛地說乃至我意知法，這也只是自稱言說。在其中所有的世俗語言，說這位長老，有這樣的名字，這樣的種類，這樣的族姓，這樣的飲食，這樣的領納（感受），無論是苦還是樂，這樣的長壽，這樣的久住。
【English Translation】 English version Turbidity. For example, in this present time, many sentient beings do not recognize their parents, do not recognize Śrāmaṇas (ascetics, seekers of the Way) or Brāhmaṇas (priests), do not recognize elders in the family who are worthy of respect, do not recognize those who create benefits for them, do not recognize those who create their careers, and have no fear of sins in this life and the next, do not practice generosity, do not do good deeds, do not observe fasting, and do not accept pure precepts. It was not like this in the past. This is called the turbidity of sentient beings (有情濁, yǒu qíng zhuó). For example, in this present time, many sentient beings are accustomed to unlawful greed and unequal greed, holding swords and weapons, fighting and contending, often engaging in flattery, deception, falsehood, and accepting evil teachings. There are countless kinds of evil and unwholesome dharmas that can be clearly known. It was not like this in the past. This is called the turbidity of afflictions (煩惱濁, fán nǎo zhuó). For example, in this present time, many sentient beings, in order to destroy the true Dharma, in order to extinguish the true Dharma, create and establish many false dharmas that resemble the true Dharma, falsely seeking after evil dharmas and evil meanings as a priority. It was not like this in the past. This is called the turbidity of views (見濁, jiàn zhuó). For example, in this present time, gradually entering the famine intermediate kalpa, there are many famines that can be seen. Gradually entering the pestilence intermediate kalpa, there are many pestilences that can be seen. Gradually entering the war intermediate kalpa, there are many mutually destructive wars that can be seen. It was not like this in the past. This is called the turbidity of the kalpa (劫濁, jié zhuó). This is called the Bodhisattva truly knowing the sentient world. Moreover, the Bodhisattvas truly know the destruction and establishment of the vessel world. They know the differences in the destruction and establishment of the vessel world. Moreover, the Bodhisattvas, regarding this world, regarding the arising of the world, regarding the cessation of the world, regarding the practice that leads to the arising of the world, regarding the practice that leads to the cessation of the world, regarding the love, faults, and liberation of this world, all know them truly. Moreover, the Bodhisattvas truly know that the eye and so on, up to the mind, these formless aggregates, the four great elements create the body of a person. There is only so much of this nominal human nature. Among them, all thoughts, whether 'I' or 'sentient being,' are only thoughts. Among them, all self-designations and speech, 'My eye sees form,' broadly speaking, 'My mind knows dharma,' these are also only self-designations and speech. Among them, all worldly languages, saying 'This elder has such a name, such a kind, such a lineage, such food, such reception (feeling), whether it is suffering or happiness, such longevity, such long dwelling.'
如是盡其壽量邊際。此亦唯有世俗言說。菩薩於此皆如實知。由諸菩薩如實了知有情世間流轉差別。若器世間流轉差別。若八種相觀世間義若諸世間所有勝義。是故說名善知世間。
複次菩薩若見年德俱尊勝者。能正奉迎敷座延坐。敬問禮拜合掌慇勤修和敬業。若見年德俱相似者。能正問訊。酬對歡慰。以軟美言共興談論。不依等慢而自格量。若見年德俱卑劣者。隨力隨能勸修勝德顯實。少德覆實多過終不舉發令其恥愧。亦不輕陵令心退沒。知有希求若財若法。終不背面亦不顰蹙。不譏誤失不蔑退榮。於是一切劣等勝品諸有情類。若見彼時先意慰問贊言善來。無倒安處能正隨力攝以財法。雖處尊勝而於有情終不乖戾。不自珍奇亦不憍傲。所攝有情縱懷資給。有病無病終不棄捐。身業語業無不隨順。若識不識一切等心。為友為朋無怨無隙。于無依怙一切有情。隨力隨能作依作怙。不託異門發他憂苦令彼須臾住不安樂。若有因緣須現談謔。稱理而為非不稱理。雖遇情交極相親密年事斯等無乖隔者。亦不共談匪仁言論。終不於他久懷忿恨。設復暫起不斥其諱。若復為他身語訾辱。或善思擇。或依正法。或省己過而自開解。不譴於他。其心安靜而不輕躁。身語意業起必審詳。普能遠離十四垢業。藏隱六方。遠四惡友攝四
【現代漢語翻譯】 現代漢語譯本：像這樣窮盡其壽命的邊際，這也僅僅是世俗的說法。菩薩對於這些都如實地知曉。由於諸位菩薩如實地瞭解有情世間的流轉差別，無論是器世間的流轉差別，還是八種相觀世間的意義，還是諸世間所有的勝義，因此被稱為善於瞭解世間。
再者，菩薩如果見到年齡和德行都尊貴殊勝的人，能夠恭敬地迎接，鋪設座位請他安坐，恭敬地問候，禮拜，合掌，慇勤地修習和敬的行業。如果見到年齡和德行都相似的人，能夠恰當地問候，迴應，使之歡喜安慰，用柔和美好的言語共同交談，不憑藉等同的傲慢來衡量自己。如果見到年齡和德行都卑微低下的人，儘自己的力量勸導他修習殊勝的德行，彰顯真實的功德，掩蓋真實的過失，即使有很多過錯，也終究不揭發，使他感到羞愧。也不輕視欺凌，使他內心退縮。知道他有所希求，無論是財富還是佛法，終究不背對著他，也不皺眉頭。不譏諷他的錯誤，不輕蔑他的退步。對於這一切低下、平等、殊勝的各類有情眾生，如果見到他們，總是先主動慰問，讚歎說『善來』（S善來，歡迎之意），讓他們沒有顛倒地安住，能夠恰當地盡力用財物和佛法來攝受他們。即使身處尊貴殊勝的地位，對於有情眾生也終究不乖張暴戾，不自視珍貴，也不驕傲自大。所攝受的有情眾生，即使懷有資財供給，無論有病沒病，終究不拋棄他們。身業和語業沒有不隨順他們的。對於認識或不認識的人，都一視同仁。作為朋友和同伴，沒有怨恨和隔閡。對於沒有依靠的一切有情眾生，儘自己的力量作為他們的依靠和庇護。不假借其他途徑來引發他人的憂愁痛苦，使他們片刻都不得安樂。如果因為某種因緣需要開玩笑，也要合乎道理，而不是不合道理。即使遇到情誼深厚、極其親密、年齡和經歷都相仿、沒有隔閡的人，也不共同談論不仁義的言論。終究不對他人長久地懷有忿恨。即使暫時產生忿恨，也不斥責他的缺點。如果他人用身語來誹謗侮辱自己，或者善於思考，或者依據正法，或者反省自己的過錯而自我開解，不譴責他人。內心安靜而不輕率躁動。身語意業的起動必定審慎詳盡。普遍能夠遠離十四種垢業，藏隱六方，遠離四種惡友，攝取四種益友。
【English Translation】 English version: Thus, to exhaust the limits of one's lifespan is merely a conventional expression. Bodhisattvas understand this truthfully. Because Bodhisattvas truly understand the differences in the transmigrations of sentient beings, whether it be the differences in the transmigrations of the vessel world (器世間, the physical world), the meaning of the eight aspects of observing the world, or the ultimate truths of all worlds, they are therefore said to be skilled in understanding the world.
Furthermore, if a Bodhisattva sees someone who is both venerable in age and superior in virtue, they can properly greet them, prepare a seat and invite them to sit, respectfully inquire, bow, join their palms, and diligently engage in respectful actions. If they see someone who is similar in age and virtue, they can properly greet them, respond, and offer joyful comfort, engaging in conversation with gentle and beautiful words, without measuring themselves based on equal arrogance. If they see someone who is inferior in age and virtue, they will encourage them to cultivate superior virtues to the best of their ability, revealing true merit and concealing true faults, never exposing their many transgressions to cause them shame. They will also not belittle or humiliate them, causing their minds to regress. Knowing that they have desires, whether for wealth or Dharma, they will never turn their backs on them or frown. They will not criticize their mistakes or scorn their loss of glory. Towards all sentient beings of inferior, equal, and superior qualities, if they see them, they will first offer greetings and praise, saying 'Welcome' (善來, Welcome), allowing them to dwell without delusion, and properly support them with wealth and Dharma to the best of their ability. Even when in a position of honor and superiority, they will never be perverse or violent towards sentient beings, nor will they consider themselves precious or be arrogant. Those sentient beings they have taken in, even if they provide resources, will never be abandoned whether they are sick or not. Their actions of body and speech will always be in accordance with them. They will treat everyone equally, whether they know them or not. As friends and companions, they will have no resentment or animosity. Towards all sentient beings without refuge, they will act as their refuge and protector to the best of their ability. They will not use indirect means to cause others sorrow and suffering, making them uneasy even for a moment. If there is a reason to joke, it should be reasonable and not unreasonable. Even when encountering close friends who are extremely intimate, of similar age and experience, and without barriers, they will not engage in unrighteous discussions. They will never harbor resentment towards others for a long time. Even if resentment arises temporarily, they will not point out their faults. If others slander or insult them with their body or speech, they will either think carefully, or rely on the correct Dharma, or reflect on their own faults and open themselves up, without condemning others. Their minds will be peaceful and not rash or agitated. The actions of their body, speech, and mind will always be carefully considered. They will universally be able to stay away from the fourteen defiled actions, conceal the six directions, distance themselves from the four evil friends, and associate with the four beneficial friends.
善友。如是一切應知具如尸佉絡迦契經中說。或為現法利益事義財位相應。起策具足守護具足平等養命。于諸世間工巧業處皆得善巧。無諂無幻性不誑他。于罪現行深懷慚恥。正行具足尊重正行守護正行。有所寄付深可倚信。於他財物無所規度。舉貸他物終不違捍。分所。共財平等無矯。共知真寶。賣者不識稱寶酬價。無枉毫釐。於世時務令儀軌範。為益世間辯正機捷。于所應作彼彼事中。他正來求皆為助伴。敦質無動不託余緣。善營事業非為不善。若為帝王以法治世。不以非法不好責罰。若御大眾勸舍惡戒令修善戒。成就八種賢聖語言。謂于所見問答言見。于聞覺知問答言知。于所不見問答不見。于所不聞不覺不知問。答不知。
菩薩成就如是等法。如其世間正所應知。如其世間正所應轉。于彼一切皆如實知。是故名為善知世間。
瑜伽師地論卷第四十四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十五
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處菩提分品第十七之二
云何菩薩修正四依。謂諸菩薩為求義故從他聽法。不為求世藻飾文詞。菩薩求義不為求文。而聽法時雖遇常流言音說法。但依于義恭敬聽受。又諸菩
【現代漢語翻譯】 現代漢語譯本 善友啊，所有這些都應該知道，就像《尸佉絡迦契經》（Sigalaka Sutta，教導在家居士倫理的經典）中所說的那樣。或者爲了現世的利益，與事義和財富地位相應，積極努力，具備守護能力，平等地維持生計，對於世間的各種工巧技藝都能精通。沒有諂媚和虛幻，本性不欺騙他人。對於罪惡的行為深感慚愧。正直的行為完備，尊重正直的行為，守護正直的行為。所託付的事情非常值得信賴。對於他人的財物沒有非分的企圖。借貸他人的財物，最終不會違背或抵賴。分配共同的財物時平等公正，沒有虛假。共同認知真正的寶物。賣東西的人不認識寶物，也能按照寶物的價值給予報酬，沒有絲毫的偏差。對於世間的事務，有禮儀規範，爲了利益世間，辯論時敏捷正確。對於應該做的各種事情，他人前來請求，都作為助手。誠實敦厚，不會動搖，不依賴其他緣由。善於經營事業，不做不善的事情。如果作為帝王，以正法治理國家，不以非法手段或不好的責罰。如果管理大眾，勸導他們捨棄惡戒，修習善戒。成就八種賢聖的語言。也就是對於所見的事情，問答時說見到；對於聽聞和覺知的事情，問答時說知道；對於沒有見到的事情，問答時說沒有見到；對於沒有聽聞、沒有覺知、不知道的事情，問答時說不知道。 菩薩成就了像這樣的法，對於世間應該知道的，對於世間應該運轉的，對於那些一切都如實地知道。所以叫做善知世間。 《瑜伽師地論》卷第四十四 《大正藏》第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第四十五 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處菩提分品第十七之二 什麼是菩薩修正四依？也就是菩薩爲了尋求正義的緣故，從他人那裡聽聞佛法，不是爲了尋求世俗的華麗辭藻。菩薩尋求正義，不是爲了尋求文采。聽聞佛法的時候，即使遇到普通人用平常的言語說法，也只是依據佛法的意義恭敬地聽受。還有各種菩薩
【English Translation】 English version Good friends, all of this should be known, just as it is explained in the Sigalaka Sutta (a scripture teaching ethics for lay practitioners). Or, for the sake of present benefits, corresponding to matters of affairs, wealth, and status, one should be diligent, possess the ability to protect, maintain a livelihood equitably, and be skilled in all worldly crafts. One should be without flattery or illusion, and by nature not deceive others. One should deeply feel ashamed of sinful actions. One should be complete in upright conduct, respect upright conduct, and guard upright conduct. What is entrusted should be deeply trustworthy. One should have no undue desires for the property of others. One should never violate or deny what is borrowed from others. When distributing shared property, one should be fair and without pretense. One should jointly recognize true treasures. Even if the seller does not recognize the treasure, one should still pay according to its value, without the slightest deviation. Regarding worldly affairs, one should have proper etiquette and be a model. For the benefit of the world, one should be quick and accurate in debate. For all kinds of things that should be done, if others come seeking help, one should be an assistant. One should be honest and steadfast, not wavering, and not relying on other conditions. One should be good at managing affairs, not doing unwholesome things. If one is a king, one should govern the world with Dharma, not with illegal means or harsh punishments. If one governs the masses, one should encourage them to abandon evil precepts and cultivate good precepts. One should accomplish the eight kinds of virtuous and noble speech. That is, regarding what is seen, one should answer 'I have seen' when asked. Regarding what is heard and known, one should answer 'I know' when asked. Regarding what is not seen, one should answer 'I have not seen' when asked. Regarding what is not heard, not known, or not perceived, one should answer 'I do not know' when asked. A Bodhisattva who accomplishes such Dharmas, truly knows what should be known in the world, and truly knows how things should operate in the world. Therefore, he is called 'one who knows the world well'. Yogacarabhumi-sastra, Volume 44 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra Yogacarabhumi-sastra, Volume 45 Said by Bodhisattva Maitreya (The future Buddha) Translated by Tripitaka Master Xuanzang (A famous Chinese Buddhist monk and translator) under imperial decree, Chapter 17.2 on the Bodhisattva Grounds, the Fifteenth Section on the Initial Practice of Yoga, and the Section on the Factors of Enlightenment, within the Section on the Local Grounds. What is the Bodhisattva's practice of the Four Reliances? It is that Bodhisattvas listen to the Dharma from others for the sake of seeking the meaning, not for the sake of seeking worldly ornate language. Bodhisattvas seek the meaning, not for the sake of seeking literary embellishment. When listening to the Dharma, even if they encounter ordinary people speaking in common language, they respectfully listen and receive it based solely on the meaning of the Dharma. Also, various Bodhisattvas
薩如實了知闇說大說。如實知已以理為依。不由耆長眾所知識補特伽羅。若佛若僧所說法故即便信受。是故不依補特伽羅。如是菩薩以理為依。補特伽羅非所依故。于真實義心不動搖。于正法中他緣匪奪。又諸菩薩于如來所。深殖正信深殖清凈。一向澄清唯依如來了義經典。非不了義。了義經典為所依故。于佛所說法毗奈耶不可引奪。何以故。以佛所說不了義經依種種門辯本性義。猶未決定尚生疑惑。非了義故。若諸菩薩于了義經不決定者。于佛所說法毗奈耶猶可引奪。又諸菩薩于真證智見為真實。非於聞思。但識法義非真證智。是諸菩薩如實了知修所成智所應知者。非唯聞思所成諸識所能了達。如實知已聞如來說最極甚深所有法義。終不誹毀。是名菩薩修正四依。依正四依善修習。故略顯四量。謂所說義。正理。大師修所成慧。真實證智。又諸菩薩一切四依為所依止。精勤發起正加行。故於出要道明瞭開示無有迷惑。
云何菩薩所修菩薩四無礙解。謂諸菩薩於一切法一切異門。盡所有性如所有性。依修所成無所滯礙無退轉智。是名菩薩法無礙解。又諸菩薩於一切法一切異相。盡所有性如所有性。依修所成無所滯礙無退轉智。是名菩薩義無礙解。又諸菩薩於一切法一切釋詞。盡所有性如所有性。依修所成無所滯
【現代漢語翻譯】 現代漢語譯本 薩如實了知『闇說』（隱晦的說法）和『大說』（誇張的說法）。如實了知后，以理智為依據，不因為年長者或大眾所認識的『補特伽羅』（人）——無論是佛還是僧——所說的法就輕易信受。因此，不依賴於『補特伽羅』。像這樣，菩薩以理智為依據，因為『補特伽羅』不是可以依賴的對象，所以對於真實的意義內心不會動搖，對於正法不會被其他因緣所奪走。 此外，諸位菩薩對於如來佛，深深地植入正信，深深地植入清凈，一心一意地澄清，只依賴如來的『了義經典』（究竟意義的經典），而不是『不了義』（非究竟意義的經典）。因為以『了義經典』為所依，所以對於佛所說的法和『毗奈耶』（戒律）不會被引誘奪走。為什麼呢？因為佛所說的『不了義經』，依據種種不同的門徑來辨析本性的意義，尚未確定，還會產生疑惑，因為它不是『了義』。如果各位菩薩對於『了義經』不確定，那麼對於佛所說的法和『毗奈耶』就仍然可能被引誘奪走。 此外，諸位菩薩認為真實的證悟智慧才是真實，而不是聽聞和思索。僅僅認識法的意義，而不是真實的證悟智慧。這些菩薩如實地了知通過修行所成就的智慧所應該知道的，不是僅僅通過聽聞和思索所成就的各種認識所能夠了解的。如實了知后，聽聞如來說的最極甚深的所有法義，最終也不會誹謗。這叫做菩薩修正四依。依靠正確的四依，好好地修習，所以簡略地顯示四種衡量標準：即所說的意義、正理、大師通過修行所成就的智慧、真實的證悟智慧。此外，諸位菩薩以一切四依作為所依賴的止境，精勤地發起正確的加行，所以在出離要道的開示上明瞭而沒有迷惑。 什麼是菩薩所修的菩薩四無礙解呢？就是說，諸位菩薩對於一切法的一切不同門徑，在盡所有性和如所有性方面，依靠修行所成就的沒有滯礙、沒有退轉的智慧。這叫做菩薩的法無礙解。此外，諸位菩薩對於一切法的一切不同相狀，在盡所有性和如所有性方面，依靠修行所成就的沒有滯礙、沒有退轉的智慧。這叫做菩薩的義無礙解。此外，諸位菩薩對於一切法的各種解釋詞語，在盡所有性和如所有性方面，依靠修行所成就的沒有滯礙
【English Translation】 English version The Bodhisattva truly knows the 'covert teachings' (those spoken indirectly) and the 'overt teachings' (those spoken directly). Having truly known them, they rely on reason, and do not readily believe the Dharma spoken by elders or those known by the masses, whether it be the Buddha or the Sangha. Therefore, they do not rely on individuals ('Pudgala'). In this way, Bodhisattvas rely on reason, because individuals are not reliable. Therefore, their minds are not shaken regarding the true meaning, and they are not deprived of the true Dharma by other conditions. Furthermore, Bodhisattvas deeply plant correct faith and pure faith in the Tathagata (Buddha), single-mindedly clarifying and relying only on the 'definitive meaning Sutras' (those of ultimate meaning) of the Tathagata, and not on the 'non-definitive meaning Sutras' (those of provisional meaning). Because they rely on the definitive meaning Sutras, they cannot be led astray from the Dharma and 'Vinaya' (discipline) spoken by the Buddha. Why? Because the non-definitive meaning Sutras spoken by the Buddha analyze the meaning of inherent nature through various approaches, but it is not yet determined, and doubts still arise, because it is not definitive. If Bodhisattvas are not certain about the definitive meaning Sutras, then they can still be led astray from the Dharma and Vinaya spoken by the Buddha. Furthermore, Bodhisattvas regard true realized wisdom as reality, not mere hearing and thinking. Merely recognizing the meaning of the Dharma is not true realized wisdom. These Bodhisattvas truly know what should be known through the wisdom attained through cultivation, which cannot be understood solely through the various cognitions attained through hearing and thinking. Having truly known this, they will never slander the most profound Dharma spoken by the Tathagata. This is called Bodhisattvas correcting the four reliances. By relying on the correct four reliances and cultivating them well, they briefly reveal four measures: namely, the meaning spoken, correct reasoning, the wisdom attained through cultivation by the master, and true realized wisdom. Furthermore, Bodhisattvas rely on all four reliances as their foundation, diligently initiating correct effort, so they are clear and without confusion in the clear exposition of the path of liberation. What are the four unobstructed knowledges of a Bodhisattva? It means that Bodhisattvas, regarding all Dharmas and all different approaches, in terms of their entirety and suchness, rely on the wisdom attained through cultivation that is without obstruction and without regression. This is called the Bodhisattva's unobstructed knowledge of the Dharma. Furthermore, Bodhisattvas, regarding all Dharmas and all different aspects, in terms of their entirety and suchness, rely on the wisdom attained through cultivation that is without obstruction and without regression. This is called the Bodhisattva's unobstructed knowledge of meaning. Furthermore, Bodhisattvas, regarding all explanatory terms of all Dharmas, in terms of their entirety and suchness, rely on the wisdom attained through cultivation that is without obstruction
礙無退轉智。是名菩薩詞無礙解。又諸菩薩於一切法一切品別。盡所有性如所有性。依修所成無所滯礙無退轉智。是名菩薩辯無礙解。若諸菩薩依是菩薩四無礙解。應知獲得無量最勝五處善巧。一蘊善巧。二界善巧。三處善巧。四緣起善巧。五處非處善巧。菩薩由此四種行相。於一切法自能妙善現正等覺。亦善為他無倒開示。此上無有自能妙善現正等覺。況善為他無倒開示。
云何菩薩菩提資糧。當知如是菩提資糧略有二種。一者福德資糧。二者智慧資糧。此二資糧廣分別義。如前所說自他利品。應知其相。又此福德智慧資糧。菩薩于初無數大劫所修習者。應知名下。若於第二無數大劫所修習者。應知名中。若於第三無數大劫所修習者。應知名上。
云何菩薩於三十七菩提分法精勤修習。謂諸菩薩依止菩薩四無礙解。由善方便所攝妙智。於三十七菩提分法。如實了知而不作證。是諸菩薩普於一切二乘理趣三十七種菩提分法。皆如實知。謂于聲聞乘理趣。及於大乘理趣三十七種菩提分法。皆如實知。于聲聞乘理趣三十七種菩提分法。如實了知。如聲聞地如前所說一切應知。云何菩薩于大乘理趣三十七種菩提分法。如實了知。謂諸菩薩能于其身住循身觀。不于其身份別有性。亦不分別一切種類都無有性。又于
【現代漢語翻譯】 現代漢語譯本： 具備無礙無退轉的智慧，這被稱為菩薩的詞無礙解（Patisambhidā，四無礙解之一，指對詞語、名相的透徹理解和運用）。此外，諸位菩薩對於一切法的各種品類差別，在盡所有性（Yathāvadbhāva，指對事物所有屬性的全面認知）和如所有性（Yathābhūtabhāva，指對事物真實本性的認知）上，依憑修習所成就的無所滯礙、無退轉的智慧，這被稱為菩薩的辯無礙解（Patisambhidā，四無礙解之一，指辯才無礙，能針對不同對像進行恰當的論述）。如果諸位菩薩依憑這四種無礙解，應當知道能夠獲得無量最殊勝的五處善巧（Pañcasthāna-kauśalya，指五個方面的善巧智慧）：一、蘊善巧（Skandha-kauśalya，對五蘊的理解和運用）；二、界善巧（Dhātu-kauśalya，對十八界的理解和運用）；三、處善巧（Āyatana-kauśalya，對十二處的理解和運用）；四、緣起善巧（Pratītyasamutpāda-kauśalya，對緣起法的理解和運用）；五、處非處善巧（Sthānāsthāna-kauśalya，對事物可能性和不可能性的理解和運用）。菩薩由此四種行相，對於一切法，自己能夠巧妙而圓滿地現證正等覺（Samyaksaṃbodhi，指完全的覺悟），也能夠很好地為他人無顛倒地開示。沒有比這更高的自己能夠巧妙而圓滿地現證正等覺，更何況是善於為他人無顛倒地開示。
什麼是菩薩的菩提資糧（Bodhisattva-sambhara，菩薩成就菩提的必要條件）？應當知道，菩提資糧略有二種：一是福德資糧（Puṇya-sambhara，積累功德的資糧），二是智慧資糧（Jñāna-sambhara，積累智慧的資糧）。這兩種資糧廣泛分別的意義，如前面所說的自利利他品，應當知道它的相狀。此外，菩薩對於福德智慧資糧，在最初無數大劫（Asaṃkhyeya-kalpa，極長的時間單位）所修習的，應當名為下品；如果在第二個無數大劫所修習的，應當名為中品；如果在第三個無數大劫所修習的，應當名為上品。
什麼是菩薩對於三十七菩提分法（Bodhipākṣikadharma，通往覺悟的三十七種修行方法）精勤修習？是指諸位菩薩依止菩薩的四無礙解，通過善巧方便所攝持的妙智，對於三十七菩提分法，如實了知而不作證（不急於證得果位）。這些菩薩普遍對於一切二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的理趣，三十七種菩提分法，都如實了知。即對於聲聞乘的理趣，以及對於大乘（Mahāyāna，佛教的主要流派之一）的理趣，三十七種菩提分法，都如實了知。對於聲聞乘理趣的三十七種菩提分法，如實了知，如聲聞地（Śrāvakabhūmi，聲聞的修行階段）如前面所說的一切應當知道。什麼是菩薩對於大乘理趣的三十七種菩提分法，如實了知？是指諸位菩薩能夠于自身安住于循身觀（Kāyānupassanā，四念住之一，觀察身體），不于自身分別有自性，也不分別一切種類都無自性。又于
【English Translation】 English version: Having unimpeded and irreversible wisdom, this is called a Bodhisattva's Discrimination of Terms without Impediment (Patisambhidā, one of the four kinds of analytical knowledge, referring to the thorough understanding and application of words and terms). Furthermore, Bodhisattvas, regarding all dharmas and their various categories, in terms of their exhaustive nature (Yathāvadbhāva, referring to the comprehensive cognition of all attributes of things) and their true nature (Yathābhūtabhāva, referring to the cognition of the true essence of things), relying on the wisdom achieved through cultivation that is unimpeded and irreversible, this is called a Bodhisattva's Eloquence without Impediment (Patisambhidā, one of the four kinds of analytical knowledge, referring to eloquence without obstruction, capable of appropriate discourse for different audiences). If Bodhisattvas rely on these four kinds of analytical knowledge, it should be known that they can obtain immeasurable and supremely excellent fivefold skillfulness (Pañcasthāna-kauśalya, referring to skillful wisdom in five aspects): 1. Skillfulness in the aggregates (Skandha-kauśalya, understanding and application of the five aggregates); 2. Skillfulness in the realms (Dhātu-kauśalya, understanding and application of the eighteen realms); 3. Skillfulness in the bases (Āyatana-kauśalya, understanding and application of the twelve bases); 4. Skillfulness in dependent origination (Pratītyasamutpāda-kauśalya, understanding and application of the law of dependent origination); 5. Skillfulness in what is possible and impossible (Sthānāsthāna-kauśalya, understanding and application of the possibility and impossibility of things). With these four aspects, Bodhisattvas can skillfully and perfectly realize complete and perfect enlightenment (Samyaksaṃbodhi, referring to complete enlightenment) regarding all dharmas, and can also skillfully and correctly reveal them to others without distortion. There is nothing higher than being able to skillfully and perfectly realize complete and perfect enlightenment oneself, let alone being skilled at correctly revealing it to others without distortion.
What are the Bodhisattva's accumulations for enlightenment (Bodhisattva-sambhara, the necessary conditions for a Bodhisattva to achieve enlightenment)? It should be known that there are briefly two types of accumulations for enlightenment: first, the accumulation of merit (Puṇya-sambhara, the accumulation of meritorious deeds), and second, the accumulation of wisdom (Jñāna-sambhara, the accumulation of wisdom). The meaning of these two accumulations, broadly differentiated, is as described earlier in the section on benefiting oneself and others; its characteristics should be known. Furthermore, regarding the Bodhisattva's accumulation of merit and wisdom, what is cultivated in the first countless great kalpas (Asaṃkhyeya-kalpa, an extremely long unit of time) should be called inferior; what is cultivated in the second countless great kalpas should be called intermediate; what is cultivated in the third countless great kalpas should be called superior.
What is the Bodhisattva's diligent cultivation of the thirty-seven factors of enlightenment (Bodhipākṣikadharma, the thirty-seven practices leading to enlightenment)? It refers to Bodhisattvas relying on the four kinds of analytical knowledge of Bodhisattvas, and through the wonderful wisdom gathered by skillful means, truly understanding the thirty-seven factors of enlightenment without realizing them (not rushing to attain the fruit). These Bodhisattvas universally and truly know all the thirty-seven factors of enlightenment in the doctrines of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle). That is, they truly know the thirty-seven factors of enlightenment in the doctrines of the Hearer Vehicle and in the doctrines of the Great Vehicle (Mahāyāna, one of the main branches of Buddhism). Truly understanding the thirty-seven factors of enlightenment in the doctrines of the Hearer Vehicle, as in the Hearer Ground (Śrāvakabhūmi, the stage of practice of a Hearer), everything as described earlier should be known. What is the Bodhisattva's true understanding of the thirty-seven factors of enlightenment in the doctrines of the Great Vehicle? It refers to Bodhisattvas being able to abide in contemplation of the body in the body (Kāyānupassanā, one of the four foundations of mindfulness, observing the body), not discriminating self-nature in the body, nor discriminating that all kinds have no self-nature. Also, regarding
其身遠離言說自性法性。如實了知。當知名依勝義理趣能于其身住循身觀修習念住。若諸菩薩隨順無量。安立理趣妙智而轉。當知名依世俗理趣能于其身住循身觀修習念住。如於其身住循身觀修習念住。如是所餘一切念住。所餘一切菩提分法當知亦爾。如是菩薩于身等法。不分別苦不分別集。不分別此所作斷滅。不分別此得滅因道。又即於此遠離言說自性法性。若苦法性若集法性。若滅法性若道法性。如實了知。當知名依勝義理趣修菩提分為所依止緣諦修習。若諸菩薩隨順無量。安立理趣妙智而轉。當知名依世俗理趣緣諦修習。
此中菩薩即于諸法無所分別。當知名止。若於諸法勝義理趣如實真智。及於無量安立理趣世俗妙智。當知名觀。此中菩薩略有四行。當知名止。一勝義世俗智前行。二勝義世俗智果。三普於一切戲論想中無功用轉。四即于如是離言唯事。由無有相無所分別。其心寂靜趣向一切法平等性一味實性。由此四行。是諸菩薩止道運轉。漸次乃至能證無上正等菩提。智見圓滿。此中菩薩略有四行。當知名觀。謂即四行止道前行。於一切法遠離增益不正執邊。遠離損減不正執邊。及與隨順無量諸法差別。安立理趣妙觀。由此四行。是諸菩薩觀道運轉。漸次乃至能證無上正等菩提。智見圓滿。是名略說
【現代漢語翻譯】 現代漢語譯本：他們的身體遠離了言說的自性法性，如實地了知。應當知道，依靠勝義的理趣，能于自身安住，循身觀察修習念住。如果諸位菩薩隨順無量，安立理趣的妙智而運轉，應當知道，依靠世俗的理趣，能于自身安住，循身觀察修習念住。如同于自身安住，循身觀察修習念住，像這樣其餘的一切念住，其餘的一切菩提分法，應當知道也是如此。像這樣，菩薩對於身等法，不分別苦，不分別集，不分別此所作的斷滅，不分別此得滅的因道。又即於此遠離言說的自性法性，無論是苦的法性，還是集的法性，無論是滅的法性，還是道的法性，如實地了知。應當知道，依靠勝義的理趣，修菩提分，作為所依止的緣諦修習。如果諸位菩薩隨順無量，安立理趣的妙智而運轉，應當知道，依靠世俗的理趣，緣諦修習。 此中菩薩即于諸法無所分別，應當知道這是『止』。如果對於諸法的勝義理趣，如實地具有真智，以及對於無量安立理趣的世俗妙智，應當知道這是『觀』。此中菩薩略有四種行相，應當知道這是『止』。一是勝義世俗智的前行，二是勝義世俗智的果，三是普遍於一切戲論想中無功用運轉，四是即于如是離言唯事，由於沒有相，沒有分別，其心寂靜，趣向一切法平等性一味實性。由於這四種行相，是諸位菩薩止道的運轉，逐漸乃至能夠證得無上正等菩提，智慧見解圓滿。此中菩薩略有四種行相，應當知道這是『觀』。就是這四種行相止道的前行，於一切法遠離增益的不正執邊，遠離損減的不正執邊，以及隨順無量諸法的差別，安立理趣的妙觀。由於這四種行相，是諸位菩薩觀道的運轉，逐漸乃至能夠證得無上正等菩提，智慧見解圓滿。這叫做略說。
【English Translation】 English version: Their body is far from the self-nature and dharma-nature of speech, and they truly understand. It should be known that relying on the ultimate truth (Paramārtha) and reasoning, one can abide in their body, observing the body and cultivating mindfulness. If the Bodhisattvas follow the immeasurable, establish the wonderful wisdom of reasoning and turn, it should be known that relying on the conventional truth (Saṃvṛti) and reasoning, one can abide in their body, observing the body and cultivating mindfulness. Just as abiding in their body, observing the body and cultivating mindfulness, so too should all other mindfulnesses and all other limbs of enlightenment (Bodhipakṣa) be understood. In this way, Bodhisattvas do not distinguish suffering, do not distinguish accumulation, do not distinguish the cessation of what has been done, and do not distinguish the path that causes cessation. Moreover, they truly understand the self-nature and dharma-nature that are far from speech, whether it is the dharma-nature of suffering, the dharma-nature of accumulation, the dharma-nature of cessation, or the dharma-nature of the path. It should be known that relying on the ultimate truth (Paramārtha) and reasoning, they cultivate the limbs of enlightenment (Bodhipakṣa) as the dependent condition for truth cultivation. If the Bodhisattvas follow the immeasurable, establish the wonderful wisdom of reasoning and turn, it should be known that relying on the conventional truth (Saṃvṛti) and reasoning, they cultivate the truth. Here, when Bodhisattvas do not discriminate among all dharmas, it should be known as 'stopping' (Śamatha). If one has true wisdom regarding the ultimate truth (Paramārtha) and reasoning of all dharmas, as well as wonderful conventional wisdom regarding the immeasurable establishment of reasoning, it should be known as 'observation' (Vipaśyanā). Here, Bodhisattvas have roughly four aspects of conduct, which should be known as 'stopping' (Śamatha). First, the preliminary practice of ultimate and conventional wisdom; second, the result of ultimate and conventional wisdom; third, universally turning without effort in all conceptual proliferations; fourth, being silent and directing the mind towards the equality and single taste of all dharmas, due to the absence of characteristics and discriminations. Because of these four aspects of conduct, the path of stopping (Śamatha) of the Bodhisattvas operates, gradually leading to the attainment of unsurpassed complete enlightenment (Anuttarā-samyak-saṃbodhi), with perfect wisdom and vision. Here, Bodhisattvas have roughly four aspects of conduct, which should be known as 'observation' (Vipaśyanā). These four aspects of conduct are the preliminary practice of the path of stopping (Śamatha), being far from the extreme of incorrect grasping of addition in all dharmas, being far from the extreme of incorrect grasping of subtraction, and establishing the wonderful observation of reasoning in accordance with the immeasurable differences of all dharmas. Because of these four aspects of conduct, the path of observation (Vipaśyanā) of the Bodhisattvas operates, gradually leading to the attainment of unsurpassed complete enlightenment (Anuttarā-samyak-saṃbodhi), with perfect wisdom and vision. This is called a brief explanation.
菩薩止觀。
云何菩薩方便善巧。當知略說有十二種。依內修證一切佛法。有其六種。依外成熟一切有情。亦有六種。
云何依內修證一切佛法六種方便善巧。一者菩薩于諸有情。悲心俱行顧戀不捨。二者菩薩於一切行。如實遍知。三者菩薩恒于無上正等菩提所有妙智。深心欣樂。四者菩薩顧戀有情為依止故。不捨生死。五者菩薩於一切行。如實遍知為依止故。輪轉生死而心不染。六者菩薩欣樂佛智為依止故。熾然精進。當知是名菩薩依內修證一切佛法六種方便善巧。云何依外成熟一切有情六種方便善巧。一者菩薩方便善巧。能令有情以少善根感無量果。二者菩薩方便善巧。能令有情少用功力引攝廣大無量善根。三者菩薩方便善巧。于佛聖教憎背有情除其恚惱。四者菩薩方便善巧。于佛聖教處中有情令其趣入。五者菩薩方便善巧。于佛聖教已趣入者令其成熟。六者菩薩方便善巧。于佛聖教已成熟者令得解脫。云何菩薩方便善巧令諸有情以少善根感無量果。謂諸菩薩方便善巧。勸諸有情。舍微劣物乃至最下唯一麨團。施鄙穢田乃至蠢動傍生之類。作是施已回求無上正等菩提。如是善根物田雖下。由迴向力感無量果。
云何菩薩方便善巧。令諸有情以少功力引攝廣大無量善根。謂諸菩薩方便善巧。若有
【現代漢語翻譯】 現代漢語譯本 菩薩止觀。
什麼是菩薩的方便善巧？應當知道，簡略來說有十二種。依靠內在修證一切佛法，有六種。依靠外在成熟一切有情，也有六種。
什麼是依靠內在修證一切佛法的六種方便善巧？一是菩薩對於一切有情，以悲心相伴，顧念不捨。二是菩薩對於一切行（行為、修行），如實遍知（如實地瞭解一切行為的本質）。三是菩薩恒常對於無上正等菩提（Anuttara-samyak-sambodhi，最高的覺悟）的所有妙智，內心深切地欣樂。四是菩薩因為顧念有情作為依靠，不捨棄生死。五是菩薩因為對於一切行如實遍知作為依靠，在生死輪迴中而內心不被染污。六是菩薩因為欣樂佛智作為依靠，熾盛地精進。應當知道，這被稱為菩薩依靠內在修證一切佛法的六種方便善巧。什麼是依靠外在成熟一切有情的六種方便善巧？一是菩薩的方便善巧，能夠使有情以少的善根感得無量的果報。二是菩薩的方便善巧，能夠使有情以少的功力引攝廣大無量的善根。三是菩薩的方便善巧，對於佛的聖教憎恨背離的有情，消除他們的恚惱。四是菩薩的方便善巧，對於佛的聖教處在中間狀態的有情，令他們趣入。五是菩薩的方便善巧，對於佛的聖教已經趣入的有情，令他們成熟。六是菩薩的方便善巧，對於佛的聖教已經成熟的有情，令他們得到解脫。什麼是菩薩的方便善巧，令諸有情以少的善根感得無量的果報？是指諸位菩薩以方便善巧，勸導諸位有情，捨棄微薄低劣的物品，乃至是最低下的唯一一個粗糙的麥團，佈施給卑賤污穢的田地，乃至是蠢動的傍生（動物）之類。作這樣的佈施之後，迴向求取無上正等菩提。這樣的善根，物品和田地雖然低下，由於迴向的力量，感得無量的果報。
什麼是菩薩的方便善巧，令諸有情以少的功力引攝廣大無量的善根？是指諸位菩薩以方便善巧，如果...
【English Translation】 English version Bodhisattva's Cessation and Contemplation.
What are the skillful means of a Bodhisattva? It should be known that, briefly speaking, there are twelve kinds. Relying on internal cultivation to realize all Buddha-dharmas, there are six kinds. Relying on external means to mature all sentient beings, there are also six kinds.
What are the six skillful means of relying on internal cultivation to realize all Buddha-dharmas? First, the Bodhisattva accompanies all sentient beings with a heart of compassion, cherishing them and not abandoning them. Second, the Bodhisattva truly and completely knows all actions (conduct, practice). Third, the Bodhisattva constantly delights deeply in the wonderful wisdom of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Fourth, the Bodhisattva does not abandon birth and death because of cherishing sentient beings as a reliance. Fifth, the Bodhisattva, relying on the true and complete knowledge of all actions, is not defiled in the cycle of birth and death. Sixth, the Bodhisattva, relying on the delight in Buddha-wisdom, vigorously strives forward. It should be known that this is called the six skillful means of a Bodhisattva relying on internal cultivation to realize all Buddha-dharmas. What are the six skillful means of relying on external means to mature all sentient beings? First, the Bodhisattva's skillful means can enable sentient beings to experience immeasurable results with little good roots. Second, the Bodhisattva's skillful means can enable sentient beings to attract vast and immeasurable good roots with little effort. Third, the Bodhisattva's skillful means can eliminate the anger and vexation of sentient beings who hate and turn away from the Buddha's teachings. Fourth, the Bodhisattva's skillful means can lead sentient beings who are in an intermediate state regarding the Buddha's teachings to enter into them. Fifth, the Bodhisattva's skillful means can mature sentient beings who have already entered the Buddha's teachings. Sixth, the Bodhisattva's skillful means can liberate sentient beings who have already matured in the Buddha's teachings. What are the Bodhisattva's skillful means to enable sentient beings to experience immeasurable results with little good roots? It refers to the Bodhisattvas skillfully and expediently advising sentient beings to give away meager and inferior items, even the lowest single coarse barley cake, and donate to humble and impure fields, even to wriggling creatures and animals. After making such offerings, they dedicate the merit to seeking Anuttara-samyak-sambodhi. Although the items and fields of such good deeds are humble, due to the power of dedication, they experience immeasurable results.
What are the Bodhisattva's skillful means to enable sentient beings to attract vast and immeasurable good roots with little effort? It refers to the Bodhisattvas skillfully and expediently, if...
信解受邪齋戒乃至一月都不食等諸有情類。為說八支聖齋戒法。令其棄捨最極艱辛感非愛果受邪齋戒。勸令修學無極艱辛感大愛果受正齋戒。若諸有情修自苦行精勤無懈。起邪方便欲求解脫。為說中道令離二邊使其趣入。若諸有情求欲生天起邪方便。投巖赴火斷飲食等。為其宣說無倒靜慮。令彼獲于現法樂住。逮得當來無諸艱苦與喜樂俱生天勝果。若諸有情信婆羅門吠地迦咒妄計。精勤受持讀誦得究竟。凈方便勸令于佛聖教受持讀誦思惟其義。又正為他如是如是宣揚開示如來所說甚深空性相應妙法。令彼發生勇決厭離猛利凈信。但由如是一剎那頃厭離凈信俱行善心。尚能攝受不可稱數廣大善根。況其相續。又諸菩薩世間所有種種上妙珍寶香鬘諸供養具。起凈信俱增上意樂。于佛法僧勝解供養。亦勸導他令行如是勝解供養。又於十方一切世界一切供養佛法僧所。即以如是凈信俱行增上意樂。周匝普緣深生隨喜。亦勸導他作是隨喜。又諸菩薩恒常修習唸佛念法乃至念天。亦勸導他令修六念。又諸菩薩意言分別禮佛法僧。乃至命終時無虛度。亦勸導他行此禮業。又諸菩薩普於十方一切有情一切福業悉皆隨喜。亦勸導他作是隨喜。又諸菩薩普於十方一切有情。入廣大悲增上意樂。愿以自身皆代彼受一切憂苦。亦勸導他興此悲願
【現代漢語翻譯】 現代漢語譯本：對於那些信仰並接受邪惡的齋戒，甚至一個月都不進食等等的眾生，為他們宣說八支聖齋戒法（佛教的八條戒律）。讓他們捨棄那些極其艱辛卻只能感得不悅意果報的邪惡齋戒，勸導他們修學那些雖然也極其艱辛，卻能感得極大悅意果報的正齋戒。如果有些眾生修習自我折磨的苦行，精勤不懈，卻以錯誤的方便想要尋求解脫，為他們宣說中道（不偏不倚的道路），讓他們遠離兩種極端，從而趣入正道。如果有些眾生想要投生到天界，卻以錯誤的方便，比如跳崖、赴火、斷絕飲食等等，為他們宣說正確的禪定（無顛倒的禪定），讓他們獲得現世的安樂，並得到未來沒有艱苦、與喜樂一同產生的殊勝天界果報。如果有些眾生相信婆羅門吠陀的咒語，錯誤地認為精勤受持讀誦就能得到究竟的清凈，就勸導他們于佛陀的聖教中受持讀誦，思惟其中的意義，並且正確地為他人宣揚開示如來所說的與甚深空性相應的妙法，讓他們生起勇猛的決斷、厭離和強烈的清凈信心。僅僅由於這樣一剎那間的厭離和清凈信心同時產生的善心，尚且能夠攝受不可稱數廣大善根，更何況是相續不斷地修習。此外，菩薩對於世間所有種種上妙的珍寶、香鬘以及各種供養用具，生起清凈的信心和增上的意樂，對佛、法、僧進行殊勝的供養，也勸導他人也行持這樣的殊勝供養。並且對於十方一切世界中所有供養佛、法、僧的地方，就以這樣的清凈信心和增上的意樂，周遍地、普遍地緣念，深深地生起隨喜，也勸導他人也作這樣的隨喜。此外，菩薩恒常修習唸佛、念法乃至念天，也勸導他人修習六念（唸佛、念法、念僧、念戒、念施、念天）。此外，菩薩以意念和語言來禮敬佛、法、僧，乃至臨命終時都沒有虛度，也勸導他人行持這種禮敬的善業。此外，菩薩普遍地對於十方一切眾生的一切福德善業都隨喜，也勸導他人作這樣的隨喜。此外，菩薩普遍地對於十方一切眾生，生起廣大的悲心和增上的意樂，愿以自身代替他們承受一切憂愁痛苦，也勸導他人興起這樣的悲願。
【English Translation】 English version: For those sentient beings who believe in and accept evil vows, even to the point of not eating for a month, etc., explain to them the eight-branch noble precepts (eight precepts in Buddhism). Cause them to abandon the extremely difficult evil vows that only result in undesirable consequences, and encourage them to cultivate the correct vows that, although also extremely difficult, can result in great desirable consequences. If there are sentient beings who practice self-mortification with diligence and without懈怠, but seek liberation through wrong means, explain to them the Middle Way (the path of non-extremes), so that they may turn away from the two extremes and enter the right path. If there are sentient beings who seek to be born in the heavens, but use wrong means, such as jumping off cliffs, throwing themselves into fire, or abstaining from food, etc., explain to them the correct meditative concentration (undistorted meditative concentration), so that they may obtain the happiness of the present life and attain the superior heavenly reward in the future, free from suffering and accompanied by joy. If there are sentient beings who believe in the mantras of Brahmanical Vedas, mistakenly thinking that diligent recitation and upholding will lead to ultimate purity, encourage them to uphold, recite, and contemplate the meaning of the Buddha's teachings. And correctly proclaim and reveal to others the profound Dharma corresponding to emptiness taught by the Tathagata, causing them to generate courageous determination, aversion, and strong pure faith. Even a single moment of good intention accompanied by aversion and pure faith can gather immeasurable vast roots of virtue, let alone continuous practice. Furthermore, Bodhisattvas, with pure faith and increasing intention, offer all kinds of supreme and wonderful treasures, fragrant garlands, and various offerings to the Buddha, Dharma, and Sangha, and also encourage others to perform such supreme offerings. And for all places in the ten directions and all worlds where offerings are made to the Buddha, Dharma, and Sangha, with such pure faith and increasing intention, universally contemplate and deeply rejoice, and also encourage others to do the same. Furthermore, Bodhisattvas constantly cultivate mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of the Devas, and also encourage others to cultivate the six recollections (mindfulness of the Buddha, Dharma, Sangha, morality, generosity, and Devas). Furthermore, Bodhisattvas, with intention and speech, pay homage to the Buddha, Dharma, and Sangha, and do not waste their lives until the moment of death, and also encourage others to perform this act of homage. Furthermore, Bodhisattvas universally rejoice in all the meritorious deeds of all sentient beings in the ten directions, and also encourage others to do the same. Furthermore, Bodhisattvas universally generate great compassion and increasing intention towards all sentient beings in the ten directions, wishing to bear all their sorrows and sufferings themselves, and also encourage others to arouse such compassionate vows.
。又諸菩薩過去現在一切誤失一切違犯。以凈調柔愛樂。隨順所學戒。心。想對十方佛世尊所。至誠發露悔往修來。亦勸導他令行是事。如是數數發露所犯。少用功力一切業障皆得解脫。又諸菩薩已具神通得心自在。普於十方佛法僧所及有情處。化作眾多種種化事。攝受無量大福德聚。又諸菩薩恒常修習慈悲喜捨。亦勸導他作此修習。如是菩薩以少功力引攝廣大無量善根諸勝妙果。
云何菩薩方便善巧。于佛聖教憎背有情。除其恚惱。處中住者令其趣入。已趣入者令其成熟。已成熟者令得解脫。謂諸菩薩為欲成辦如是四種有情義利。當知略說復有六種方便善巧。一者隨順會通方便善巧。二者共立要契方便善巧。三者異分意樂方便善巧。四者逼迫所生方便善巧。五者施恩報恩方便善巧。六者究竟清凈方便善巧。
云何菩薩隨順會通方便善巧。謂諸菩薩于彼有情將為說法。先當方便隨順。現行軟美身語。亦復現行近施隨轉。除彼於己所生恚惱。彼恚惱除便生愛敬。愛敬生已於法起樂。然後為其宣說正法。所說正法如其所宜易入易解。應時漸次無有顛倒。能引義利堪任難擊。于彼有情調伏事中成就最勝欲作饒益哀愍之心。為現神通記心顯說如理正法。或勸請他。或為化作種種眾多殊特化事。令彼有情皆悉調伏。
【現代漢語翻譯】 現代漢語譯本：此外，諸位菩薩過去和現在所犯的一切錯誤和違背戒律的行為，都以清凈、調柔、喜愛和隨順所學戒律的心，向十方諸佛世尊至誠地懺悔，發露過往的罪業，並勸導他人也這樣做，以期修補過失，走向正道。像這樣多次懺悔所犯的錯誤，只需少許的努力，一切業障都能得到解脫。此外，諸位菩薩已經具備神通，獲得內心的自在，普遍地在十方佛、法、僧處以及有情眾生處，化現各種各樣的化身和事業，以此攝受無量的大福德聚集。此外，諸位菩薩恒常修習慈、悲、喜、舍四無量心，也勸導他人修習這些。這樣的菩薩以少許的努力，就能引導和攝取廣大無量的善根和各種殊勝美妙的果報。
什麼是菩薩的方便善巧呢？對於那些憎恨、背離佛陀聖教的有情眾生，菩薩如何去除他們的嗔恚和惱怒？對於那些處於中間狀態的有情眾生，菩薩如何引導他們趣入佛法？對於那些已經趣入佛法的有情眾生，菩薩如何使他們成熟？對於那些已經成熟的有情眾生，菩薩如何使他們得到解脫？要知道，諸位菩薩爲了成就這四種有情眾生的利益，我略說有六種方便善巧。第一種是隨順會通的方便善巧，第二種是共同立下誓約的方便善巧，第三種是異分意樂的方便善巧，第四種是逼迫所生的方便善巧，第五種是施恩報恩的方便善巧，第六種是究竟清凈的方便善巧。
什麼是菩薩隨順會通的方便善巧呢？當菩薩要為那些有情眾生說法時，首先應當方便地隨順他們，表現出柔和美好的身語行為，也表現出樂於佈施和隨順他們的意願，以此消除他們對自己產生的嗔恚和惱怒。當他們的嗔恚和惱怒消除后，就會產生愛敬之心。當愛敬之心產生后，他們就會對佛法產生興趣。然後，菩薩再為他們宣說正法。所說的正法要適合他們的根器，容易理解和接受，應時漸次，沒有顛倒，能夠引導他們獲得利益，並且經得起考驗。在調伏這些有情眾生的過程中，菩薩要成就最殊勝的想要利益和哀憫他們的心。菩薩可以顯現神通，記知他們的心念，宣說如理的正法，或者勸請他人來教化他們，或者化現各種各樣殊勝的化身和事業，使這些有情眾生都能夠被調伏。
【English Translation】 English version: Furthermore, all the past and present mistakes and transgressions of all Bodhisattvas are confessed with a pure, gentle, loving, and compliant mind towards the precepts they have learned, sincerely repenting before the Buddhas, World Honored Ones, in the ten directions, revealing past misdeeds, resolving to correct them, and encouraging others to do the same. By repeatedly confessing their offenses in this way, with minimal effort, all karmic obstacles can be liberated. Moreover, Bodhisattvas who have attained supernatural powers and gained freedom of mind universally manifest various kinds of transformations and activities in the ten directions, in the presence of the Buddha, Dharma, and Sangha, as well as sentient beings, thereby accumulating immeasurable great merit. Furthermore, Bodhisattvas constantly cultivate loving-kindness, compassion, joy, and equanimity (慈悲喜捨, Cí bēi xǐ shě, the four immeasurables), and also encourage others to cultivate these qualities. Such Bodhisattvas, with minimal effort, can guide and gather vast and immeasurable roots of goodness and various supreme and wonderful fruits.
What are the skillful means (方便善巧, fāngbiàn shànqiǎo) of a Bodhisattva? How does a Bodhisattva remove the hatred and anger of sentient beings who hate and turn away from the Buddha's teachings? How does a Bodhisattva guide those who are in a neutral state to enter the Dharma? How does a Bodhisattva help those who have already entered the Dharma to mature? How does a Bodhisattva liberate those who have already matured? Know that, in order to accomplish these four kinds of benefits for sentient beings, I will briefly explain six kinds of skillful means. The first is the skillful means of accommodating and harmonizing (隨順會通, suíshùn huìtōng). The second is the skillful means of establishing a common agreement (共立要契, gònglì yàoqì). The third is the skillful means of differing intentions and inclinations (異分意樂, yìfēn yìlè). The fourth is the skillful means arising from coercion (逼迫所生, bīpò suǒshēng). The fifth is the skillful means of bestowing kindness and repaying kindness (施恩報恩, shīēn bàoēn). The sixth is the skillful means of ultimate purification (究竟清凈, jiūjìng qīngjìng).
What is the skillful means of accommodating and harmonizing of a Bodhisattva? When a Bodhisattva is about to teach the Dharma to sentient beings, they should first skillfully accommodate them, displaying gentle and beautiful actions of body and speech, and also showing willingness to give and comply with their wishes, thereby eliminating the hatred and anger they have towards themselves. When their hatred and anger are eliminated, they will develop love and respect. When love and respect arise, they will become interested in the Dharma. Then, the Bodhisattva can explain the Dharma to them. The Dharma that is taught should be suitable for their capacity, easy to understand and accept, timely and gradual, without inversion, able to guide them to obtain benefits, and able to withstand scrutiny. In the process of taming these sentient beings, the Bodhisattva should cultivate the most supreme desire to benefit and have compassion for them. The Bodhisattva can manifest supernatural powers, know their thoughts, proclaim the Dharma in accordance with the truth, or encourage others to teach them, or manifest various kinds of special transformations and activities, so that these sentient beings can all be tamed.
若引義利。極略諸論能為廣辯。若引義利。極廣諸論能為略說。令其受持為作憶念施其問難。彼既於法能受能持。復進為其廣開正義。又于趣入遍緣一切三摩地門。能為隨順教授教誡。攝益有情令修利行。若諸有情于佛所說甚深空性相應經典。不解如來密意義趣。於此經中說一切法皆無自性皆無有事無生無滅。說一切法皆等虛空皆如幻夢。彼聞是已如其義趣不能解了。心生驚怖。誹謗如是一切經典言非佛說。菩薩為彼諸有情類。方便善巧如理會通如是經中如來密意甚深義趣。如實和會攝彼有情。菩薩如是正會通時。為彼說言。此經不說一切諸法都無所有。但說諸法所言自性都無所有。是故說言一切諸法皆無自性。雖有一切所言說事。依止彼故諸言說轉。然彼所說可說自性。據第一義非其自性。是故說言一切諸法皆無有事。一切諸法所言自性理既如是。從本已來都無所有。當何所生當何所滅。是故說言一切諸法無生無滅。譬如空中有眾多色色業可得容受一切諸色色業。謂虛空中現有種種若往若來若住起墮屈伸等事。若於爾時諸色色業皆悉除遣。即于爾時唯無色性。清凈虛空其相顯現。如是即于相似虛空離言說事。有其種種言說所作邪想分別隨戲論著。似色業轉。又即如是一切言說邪想分別隨戲論著似眾色業。皆是似空離
【現代漢語翻譯】 現代漢語譯本 若引用義理，極其簡略的論述能作廣博的辯解；若引用義理，極其廣博的論述能作簡略的解說。使他們接受並奉持，為他們作憶念，解答他們的疑問。他們既然對於佛法能夠接受和奉持，再進一步為他們廣泛地開示正確的義理。並且對於趣入、普遍地緣取一切三摩地（Samadhi，禪定）之門，能夠隨順地教授和教誡，攝受利益有情眾生，使他們修習利益眾生的行為。 如果有些有情眾生，對於佛所說的與甚深空性相應的經典，不理解如來（Tathagata）隱秘的意義和旨趣，認為此經中說一切法都沒有自性，都沒有實體，沒有生起，沒有滅亡，說一切法都等同虛空，都如同幻夢。他們聽了這些之後，不能如實地理解其中的意義和旨趣，心中產生驚恐，誹謗這些經典，說這些不是佛說的。菩薩爲了這些有情眾生，以方便善巧的方法，如理地會通這些經典中如來隱秘的意義和甚深的旨趣，如實地調和攝受這些有情眾生。 菩薩這樣正確地會通時，為他們說：『這部經並不是說一切諸法都一無所有，只是說諸法所謂的自性都一無所有。』所以說一切諸法都沒有自性。雖然有一切所謂的實體，依靠這些實體，各種言說才能運轉，然而這些所說的、可以說的自性，就第一義諦（Paramārtha-satya）而言，並不是它的自性。所以說一切諸法都沒有實體。一切諸法所謂的自性，道理既然是這樣，從本來就沒有，又從哪裡生起，又從哪裡滅亡呢？所以說一切諸法無生無滅。譬如空中有很多的『業』可以容納一切的『業』，就像虛空中現有種種的往來、住立、起落、屈伸等事。如果在那個時候，將這些『業』都除掉，那麼在那個時候，就只有無色性、清凈的虛空顯現出來。這樣，就在相似的虛空中，遠離了言說的實體，有種種言說所作的邪想分別，隨著戲論而執著，好像是色『業』的運轉。又好像這一切言說、邪想分別，隨著戲論而執著，好像是眾色的『業』，都是好像是空，遠離了。
【English Translation】 English version If quoting the meaning of righteousness and benefit, extremely brief discussions can provide extensive explanations; if quoting the meaning of righteousness and benefit, extremely extensive discussions can provide concise explanations. Enable them to accept and uphold, remind them, and answer their questions. Since they are able to accept and uphold the Dharma, further open up the correct meaning for them extensively. Moreover, regarding entering and universally engaging all Samadhi (禪定) gates, be able to teach and admonish accordingly, gathering and benefiting sentient beings, enabling them to cultivate beneficial actions. If some sentient beings do not understand the profound emptiness-related scriptures spoken by the Buddha, and do not understand the Tathagata's (如來) hidden meanings and purposes, thinking that this scripture says that all dharmas have no self-nature, no substance, no arising, and no ceasing, saying that all dharmas are equal to space, like illusions. After hearing this, they cannot understand the meaning and purpose as they are, and fear arises in their minds, slandering these scriptures, saying that these are not spoken by the Buddha. Bodhisattvas, for the sake of these sentient beings, skillfully and expediently reconcile the hidden meanings and profound purposes of the Tathagata in these scriptures, and truly harmonize and gather these sentient beings. When the Bodhisattva correctly reconciles in this way, he says to them: 'This scripture does not say that all dharmas are completely non-existent, but only says that the so-called self-nature of all dharmas is completely non-existent.' Therefore, it is said that all dharmas have no self-nature. Although there are all so-called entities, relying on these entities, various speech can operate, but these spoken and speakable self-natures, in terms of the ultimate truth (Paramārtha-satya), are not their self-nature. Therefore, it is said that all dharmas have no substance. Since the so-called self-nature of all dharmas is like this, it has never existed, so where does it arise from, and where does it cease? Therefore, it is said that all dharmas are neither arising nor ceasing. For example, in the sky, there are many 'karmas' that can accommodate all 'karmas', just like in the empty sky there are various goings and comings, standings, risings and falls, flexions and extensions, etc. If at that time, these 'karmas' are all removed, then at that time, only the formless nature, the pure empty space, will appear. Thus, in the similar empty space, away from the entities of speech, there are various evil thoughts and discriminations made by speech, clinging to playfulness, as if it is the operation of color 'karma'. And it is as if all these speeches, evil thoughts and discriminations, clinging to playfulness, are like the 'karma' of various colors, all like emptiness, away from.'
言說事之所容受。若時菩薩以妙聖智。遣除一切言說所起邪想分別隨戲論著。爾時菩薩最勝聖者。以妙聖智證得諸法離言說事。唯有一切言說自性。非性所顯。譬如虛空清凈相現。亦非過此有餘自性應更尋求。是故宣說一切諸法皆等虛空。又如幻夢非如顯現如實是有。亦非一切幻夢形質都無所有。如是諸法非如愚夫言說串習勢力所現如實是有。亦非一切諸法勝義離言自性都無所有。由此方便悟入道理。一切諸法非有非無。猶如幻夢其性無二。是故宣說一切諸法皆如幻夢。如是菩薩普於一切諸法法界。不取少分不捨少分。不作損減不作增益。無所失壞。若法實有知為實有。若法實無知為實無。如其所知如是開示。當知是名菩薩隨順會通方便善巧。
云何菩薩共立要契方便善巧。謂諸菩薩若見有情求飲食等十資身具。即便共彼立要契言。汝等若能知父母恩恭敬供養。及諸沙門婆羅門等。廣說如前。乃至若能受持凈戒。如是我當隨汝所欲施飲食等諸資身具。如其不能我不施汝。如是菩薩若見有情來求種種田事宅事。諸阛阓事。王事域事。財事谷事。或有來求諸工業處及諸明處。或有來求共為朋友。或有來求共結婚媾。或有來求共作邑會。或有來求助營事業。菩薩共彼立要契言。汝等若能知父母恩恭敬供養。如前廣說。
如是我當施汝田宅廣說乃至助營事業。又諸菩薩若見有情有諸愆犯或被舉訟。或作種種不饒益事為他所拘。將欲刑縛斷截。撾打毀辱。迫脅驅擯流移。或他所執欲捶縛賣。菩薩爾時隨能隨力立要契言。汝等若能知父母恩恭敬供養。如前廣說。如是我當方便救汝令脫斯難。又諸菩薩若見有情遭遇種種王賊水火人。及非人不活惡名諸怖畏等。爾時菩薩立要契言。汝等若能知父母恩恭敬供養。如前廣說。如是我當方便救汝令免斯畏。又諸菩薩若見有情慾所愛會求非愛離。爾時菩薩立要契言。汝等若能知父母恩恭敬供養。如前廣說。如是我當遂汝所愿。令所愛會及非愛離。又諸菩薩若見有情為疾所苦。立要契言。汝等若能知父母恩恭敬供養。如前廣說。如是我當救汝病苦令得安樂。彼諸有情既為菩薩如是立要。于諸善品速疾受學。于諸惡品速疾除斷。菩薩皆能遂其所願。當知是名菩薩共立要契方便善巧。云何菩薩異分意樂方便善巧。謂諸菩薩與諸有情立要契已。彼諸有情于上所說彼彼事中。不如所欲速疾修行。菩薩爾時于如上說彼所求事。皆不施與。唯為利益彼有情故。非余意樂而不施彼。如是于其諸厄難處。諸怖畏處。欲所愛會求非愛離。病苦所惱諸有情類。權時棄捨。唯為利益彼有情故。非異意樂而棄捨之。非異意樂而不
【現代漢語翻譯】 現代漢語譯本 『如果我能，我應當把田地和房屋給你，廣泛地宣說乃至幫助你經營事業。』又，諸位菩薩如果看見有情眾生有各種過失或被控告，或者做出種種不利於他人的事情而被他人拘禁，將要被處以刑罰捆綁、截肢、鞭打毀辱、逼迫驅逐流放，或者被他人抓住想要鞭打販賣。菩薩那時就隨自己的能力立下誓約說：『你們如果能夠知曉父母的恩情，恭敬供養父母，如前面廣泛所說的那樣，我應當想辦法救你脫離這些災難。』又，諸位菩薩如果看見有情眾生遭遇種種國王、盜賊、水災、火災、人禍以及非人（指鬼神等）所造成的災難，面臨死亡、惡名等各種恐懼。那時菩薩立下誓約說：『你們如果能夠知曉父母的恩情，恭敬供養父母，如前面廣泛所說的那樣，我應當想辦法救你免除這些畏懼。』又，諸位菩薩如果看見有情眾生想要與所愛的人相會，想要與不愛的人分離。那時菩薩立下誓約說：『你們如果能夠知曉父母的恩情，恭敬供養父母，如前面廣泛所說的那樣，我應當成全你們的願望，讓你們與所愛的人相會，與不愛的人分離。』又，諸位菩薩如果看見有情眾生被疾病所困擾，立下誓約說：『你們如果能夠知曉父母的恩情，恭敬供養父母，如前面廣泛所說的那樣，我應當救治你們的病痛，讓你們得到安樂。』那些有情眾生因為菩薩這樣立下誓約，對於各種善行迅速地學習，對於各種惡行迅速地斷除。菩薩都能成全他們的願望。應當知道這叫做菩薩共同立下誓約的方便善巧。 什麼是菩薩異分意樂的方便善巧呢？就是諸位菩薩與有情眾生立下誓約之後，那些有情眾生對於上面所說的那些事情，不如菩薩所期望的那樣迅速地修行。菩薩那時對於如上面所說的他們所求的事情，都不給予。只是爲了利益那些有情眾生的緣故，而不是因為其他的想法而不給予他們。像這樣，對於那些處於各種厄難之處、各種恐懼之處、想要與所愛的人相會、想要與不愛的人分離、被病痛所惱的各種有情眾生，暫時地捨棄他們，只是爲了利益那些有情眾生的緣故，而不是因為其他的想法而捨棄他們。
【English Translation】 English version 'If I can, I should give you fields and houses, extensively explain, and even help you manage your business.' Furthermore, if Bodhisattvas see sentient beings with various faults or being accused, or doing various things that are not beneficial to others and being detained by others, about to be subjected to punishment, bound, amputated, beaten, humiliated, coerced, expelled, exiled, or seized by others wanting to whip and sell them, the Bodhisattva then makes a vow according to their ability, saying: 'If you can understand the kindness of your parents and respectfully make offerings to them, as extensively explained before, I should find a way to save you from these calamities.' Furthermore, if Bodhisattvas see sentient beings encountering various disasters caused by kings, thieves, floods, fires, humans, and non-humans (referring to spirits, etc.), facing death, bad reputation, and various fears, the Bodhisattva then makes a vow, saying: 'If you can understand the kindness of your parents and respectfully make offerings to them, as extensively explained before, I should find a way to save you from these fears.' Furthermore, if Bodhisattvas see sentient beings wanting to meet with loved ones and wanting to separate from those they do not love, the Bodhisattva then makes a vow, saying: 'If you can understand the kindness of your parents and respectfully make offerings to them, as extensively explained before, I should fulfill your wishes, allowing you to meet with loved ones and separate from those you do not love.' Furthermore, if Bodhisattvas see sentient beings suffering from illness, they make a vow, saying: 'If you can understand the kindness of your parents and respectfully make offerings to them, as extensively explained before, I should cure your illnesses and bring you peace and happiness.' Because the Bodhisattva makes such vows, those sentient beings quickly learn various good deeds and quickly abandon various evil deeds. The Bodhisattva can fulfill all their wishes. It should be known that this is called the Bodhisattva's skillful means of making vows together. What is the Bodhisattva's skillful means of different intention and joy? It is that after the Bodhisattvas make vows with sentient beings, those sentient beings do not practice as quickly as the Bodhisattva expects in the matters mentioned above. At that time, the Bodhisattva does not grant them the things they seek as mentioned above, but only for the sake of benefiting those sentient beings, and not because of other intentions. In this way, for those sentient beings who are in various calamities, various fears, wanting to meet with loved ones, wanting to separate from those they do not love, and troubled by illness, they are temporarily abandoned, only for the sake of benefiting those sentient beings, and not because of other intentions.
救拔。如是菩薩于諸有情。方便現行剛捍業時。唯為利益非余意樂。漸令余時如其所欲斷除諸惡。修學諸善。是故方便權時棄捨。若諸有情于菩薩所。雖無所求亦無眾難。廣說乃至無諸病苦。而與菩薩先為親厚。菩薩于彼隨宜勸導。斷諸惡法修諸善法。所謂令彼知父母恩恭敬供養。廣說乃至於凈尸羅隨順受學。若彼有情雖蒙菩薩如是勸導。故肆輕躁而不奉行。菩薩爾時自現憤責。唯欲利益非憤意樂。于諸所作悉現乖背。唯為利益非背意樂。或於一類現與世間不饒益事。唯為利益非損意樂。如是菩薩于諸有情現外所作。與內意樂相不同分。由是因緣方便安處。令彼有情漸斷諸惡漸修諸善。是故菩薩如是調伏有情方便。名為菩薩異分意樂方便善巧。云何菩薩逼迫所生方便善巧。謂諸菩薩或為家主或作國王得增上力。于自親屬於自臣民能正教誡。如應告言。諸我親屬諸我臣民。若於父母不知恩報。廣說乃至毀犯戒者。我當斷其常所給賜衣服飲食。或當捶罰。或我親屬當與乖離。或我臣民當永驅擯。立一善巧機捷士夫。于彼事業常令伺察。由是因。故彼諸有情怖畏治罰。勤斷諸惡勤修諸善。彼于修善雖無樂欲。由是方便強逼令修。是故名為逼迫所生方便善巧。
云何菩薩施恩報恩方便善巧。謂諸菩薩先於有情。隨力多少
【現代漢語翻譯】 現代漢語譯本：救拔。像這樣的菩薩對於一切有情眾生，爲了方便而示現剛強勇猛的行為時，唯一目的是爲了利益他們，沒有其他的想法。逐漸地讓他們在其他時候，能夠按照自己的意願斷除各種惡行，修習各種善行。因此，這是一種方便權宜之計，暫時地放棄。如果有些有情眾生對於菩薩，雖然沒有什麼要求，也沒有什麼災難，甚至沒有什麼病痛，但是和菩薩先前關係親密友好，菩薩就應該根據情況勸導他們，斷除各種惡法，修習各種善法。也就是讓他們知道父母的恩情，恭敬供養父母，乃至學習清凈的戒律。如果那些有情眾生雖然接受了菩薩這樣的勸導，卻輕率放縱而不去奉行，菩薩這時就自己表現出憤怒責備的樣子，但唯一目的是爲了利益他們，而不是真的憤怒。對於他們所做的事情，都表現出反對的樣子，但唯一目的是爲了利益他們，而不是真的反對。或者對於某一類人，表現出做一些對世間沒有利益的事情，但唯一目的是爲了利益他們，而不是真的損害他們。像這樣的菩薩對於一切有情眾生，表現出來的外在行為和內在的想法是不一樣的。因為這個原因，菩薩用方便的方法來安排，讓他們逐漸斷除各種惡行，逐漸修習各種善行。因此，菩薩這樣調伏有情眾生的方法，就叫做菩薩異分意樂方便善巧（菩薩以不同於常人的意樂來行事的善巧方便）。 什麼是菩薩逼迫所生的方便善巧呢？就是說，菩薩或者作為一家之主，或者作為國王，擁有強大的力量，對於自己的親屬和臣民能夠正確地教導和告誡。應該這樣告訴他們：『我的親屬們，我的臣民們，如果有人對父母不知道感恩報答，乃至毀犯戒律，我就要斷絕他平時所供給的衣服飲食，或者要進行鞭打懲罰，或者我的親屬就要和他斷絕關係，或者我的臣民就要被永遠驅逐出去。』並且設立一個善於觀察、機敏快捷的人，讓他經常觀察這些事情。因為這個原因，那些有情眾生害怕受到懲罰，就努力斷除各種惡行，努力修習各種善行。他們對於修習善行雖然沒有興趣，但是通過這種方便的方法，強迫他們去修習。因此，這叫做逼迫所生的方便善巧。 什麼是菩薩施恩報恩的方便善巧呢？就是說，菩薩先對於有情眾生，根據自己的能力大小
【English Translation】 English version: Deliverance. Thus, when a Bodhisattva expediently manifests fierce and forceful actions towards sentient beings, it is solely for their benefit, without any other intention. Gradually, at other times, they are enabled to relinquish all evils and cultivate all virtues according to their own desires. Therefore, this is an expedient and temporary abandonment. If sentient beings, though having no requests or difficulties, even no illnesses, towards the Bodhisattva, but were previously close and friendly, the Bodhisattva should appropriately guide them, to abandon all evil dharmas and cultivate all good dharmas. That is, to make them aware of the kindness of their parents and to respectfully make offerings to them, and even to diligently study and follow pure morality. If those sentient beings, though receiving such guidance from the Bodhisattva, act rashly and do not follow it, the Bodhisattva then manifests anger and rebuke, solely for their benefit and not out of actual anger. In all their actions, they appear to be contrary, solely for their benefit and not out of actual opposition. Or, towards a certain group, they appear to do things that are not beneficial to the world, solely for their benefit and not out of actual harm. Thus, the external actions of such a Bodhisattva towards sentient beings differ from their internal intentions. Because of this, they expediently arrange for those sentient beings to gradually abandon all evils and gradually cultivate all virtues. Therefore, such a method of taming sentient beings by the Bodhisattva is called the Bodhisattva's expedient skill of differing intention (the Bodhisattva's skillful means of acting with intentions different from ordinary people). What is the Bodhisattva's expedient skill born of coercion? It means that the Bodhisattva, either as the head of a household or as a king, possesses great power and can correctly instruct and admonish their relatives and subjects. They should say to them: 'My relatives, my subjects, if anyone is ungrateful to their parents, or even violates the precepts, I will cut off their usual supply of clothing and food, or I will whip and punish them, or my relatives will break off relations with them, or my subjects will be permanently expelled.' And establish a skillful and quick-witted person to constantly observe these matters. Because of this, those sentient beings, fearing punishment, diligently abandon all evils and diligently cultivate all virtues. Although they have no desire to cultivate good deeds, they are forced to cultivate them through this expedient method. Therefore, this is called the expedient skill born of coercion. What is the Bodhisattva's expedient skill of bestowing and repaying kindness? It means that the Bodhisattva first, according to their ability, towards sentient beings
施作恩惠。或施所須或濟厄難。或除恐怖或會所愛。或離非愛。或療病苦令得安樂。彼諸有情深知恩惠欲報德者。菩薩爾時勸令修善以受報恩。告言。汝等非余世財來相酬遺為大報恩。汝等若能知父母恩恭敬供養。廣說乃至受持凈戒。如是乃名大報恩德。菩薩如是于諸有情先施恩惠勸贊修善。名大報恩。由此方便令他于善精勤修學。是故名為施恩報恩方便善巧。云何菩薩究竟清凈方便善巧。謂諸菩薩安住菩薩到究竟地。于菩薩道已善清凈。先現往生睹史多天眾同分中。無量有情如是念言。某名菩薩今已生處睹史多天眾同分中。不久當下生贍部洲證得無上正等菩提。愿令我等當得值遇非不值遇。隨是菩薩所生之處。愿令我等亦當往生。如是為令無量有情生正欲樂。為多修習此欲樂故。又是菩薩從睹史多天眾中沒來下人間。生於高貴或族望家。所謂王家若國師家。棄捨世間上妙欲樂無所顧戀清凈出家。令諸有情起尊敬故。又現誓受難行苦行。為令信解苦行有情舍所樂故。又證無上正等菩提。令余有情于所同趣菩提解脫欣殊勝故。又證無上正等覺已。未為有情即說正法。待梵天王躬來啟請。為諸有情于正法所起尊敬故。作是念言。當所說法定應殊妙故。今梵王悕望。世尊說是法故躬自來請。又以佛眼觀察世間。勿使有情作如
【現代漢語翻譯】 現代漢語譯本 施予恩惠，或者施捨他們所需要的，或者救濟他們的危難，或者消除他們的恐懼，或者使他們與所愛的人相會，或者使他們遠離不愛的人，或者治療他們的疾病痛苦使他們得到安樂。那些有情眾生深深地知道這些恩惠，想要報答這些恩德。菩薩在這個時候勸導他們修習善行，以此來接受報答恩情。告訴他們說：『你們不要用世間的財物來相互酬謝，那不是最大的報恩。你們如果能夠知曉父母的恩情，恭敬供養他們，』（廣說種種孝順父母之法）『乃至受持清凈的戒律，這樣才叫做最大的報答恩德。』菩薩像這樣對於有情眾生，先施予恩惠，然後勸導讚歎他們修習善行，這叫做最大的報答恩情。通過這種方便，使他們對於善行精勤地修習和學習，所以叫做施恩報恩的方便善巧。 什麼是菩薩究竟清凈的方便善巧呢？是指那些安住在菩薩到究竟地的菩薩，對於菩薩道已經很好地清凈了。首先示現往生到兜率陀天（梵文：Tusita，欲界第四天，彌勒菩薩的居所）的眾同分中。無數的有情眾生這樣想：『某某菩薩現在已經往生到兜率陀天的眾同分中了，不久之後將會下生到贍部洲（梵文：Jambudvipa，我們所居住的這個世界）證得無上的正等菩提（梵文：Anuttara-samyak-sambodhi，佛所證悟的最高智慧）。愿我們將來能夠遇到他，不要錯過機會。』隨著這位菩薩所出生的地方，『愿我們將來也能夠往生到那裡。』像這樣爲了使無數的有情眾生生起正確的慾望和快樂，爲了更多地修習這種慾望和快樂的緣故。 而且這位菩薩從兜率陀天眾中去世，來到人間，出生在高貴或者有族望的家庭，比如王家或者國師家。捨棄世間上等的妙欲快樂，沒有絲毫的顧戀，清凈地出家，爲了使有情眾生生起尊敬的緣故。又示現發誓受持難行的苦行，爲了使那些信解苦行的有情眾生捨棄他們所喜愛的（事物）的緣故。又證得無上的正等菩提，使其他的有情眾生對於他們所共同趣向的菩提解脫，欣喜殊勝的緣故。又證得無上的正等覺悟之後，沒有立即為有情眾生宣說正法，等待梵天王親自前來祈請，爲了使有情眾生對於正法生起尊敬的緣故。這樣想：『將要宣說的法必定是殊勝美妙的，所以現在梵天王希望世尊宣說這個法，親自前來祈請。』又用佛眼觀察世間，不要使有情眾生產生這樣的...
【English Translation】 English version Bestowing kindness, either by providing necessities, or relieving difficulties, or removing fears, or reuniting with loved ones, or separating from the unloved, or healing sickness and suffering to bring about peace and happiness. Those sentient beings who deeply understand these kindnesses and wish to repay these virtues, the Bodhisattva at that time encourages them to cultivate goodness in order to receive the repayment of kindness. He tells them: 'Do not use worldly wealth to repay each other, for that is not the greatest repayment of kindness. If you can understand the kindness of your parents, respectfully make offerings to them,' (expounding on various ways to be filial to parents) 'and even uphold pure precepts, that is called the greatest repayment of kindness.' The Bodhisattva, in this way, first bestows kindness upon sentient beings, and then encourages and praises them for cultivating goodness, this is called the greatest repayment of kindness. Through this skillful means, he causes them to diligently cultivate and learn goodness, therefore it is called the skillful means of bestowing kindness and repaying kindness. What is the ultimate pure skillful means of a Bodhisattva? It refers to those Bodhisattvas who abide in the Bodhisattva's ultimate stage, and who have already well purified the Bodhisattva path. First, they manifest rebirth in the Tushita Heaven (Sanskrit: Tusita, the fourth heaven of the Desire Realm, the abode of Maitreya Bodhisattva) among the assembly of beings. Countless sentient beings think in this way: 'So-and-so Bodhisattva has now been reborn in the Tushita Heaven among the assembly of beings, and soon he will descend to Jambudvipa (Sanskrit: Jambudvipa, the world we live in) and attain Anuttara-samyak-sambodhi (Sanskrit: Anuttara-samyak-sambodhi, the highest wisdom attained by the Buddha). May we be able to encounter him in the future, and not miss the opportunity.' Following the place where this Bodhisattva is born, 'May we also be able to be reborn there in the future.' In this way, in order to cause countless sentient beings to generate correct desires and happiness, and for the sake of cultivating this desire and happiness even more. Moreover, this Bodhisattva passes away from the Tushita Heaven and comes down to the human world, born into a noble or prestigious family, such as a royal family or the family of a national teacher. He abandons the supreme and wonderful pleasures of the world, without any attachment, and renounces the world purely, for the sake of causing sentient beings to generate respect. He also manifests vowing to undertake difficult ascetic practices, for the sake of causing those sentient beings who believe in ascetic practices to abandon what they cherish. He also attains Anuttara-samyak-sambodhi, causing other sentient beings to rejoice in the supreme nature of Bodhi and liberation, which they commonly aspire to. After attaining Anuttara-samyak-sambodhi, he does not immediately proclaim the Dharma for sentient beings, but waits for Brahma King to personally come and request him, for the sake of causing sentient beings to generate respect for the Dharma. Thinking in this way: 'The Dharma that is about to be proclaimed must be supreme and wonderful, so now Brahma King hopes that the World Honored One will proclaim this Dharma, and personally comes to request it.' He also observes the world with his Buddha-eye, so as not to cause sentient beings to have such...
是謗。但由梵王躬來啟請。敬梵王故宣說正法。非於有情自起悲心。乃是為他之所激發。非自能了機宜可否。為欲壞彼一類有情如是邪執。先以佛眼觀察世間。然後為轉無上法輪。一切世間所未曾轉。如是更復宣說正法制立學處。是名菩薩究竟清凈方便善巧。由此所說方便善巧。更無有餘方便善巧在於此上若過若妙。是故說名究竟清凈。
如是菩薩所說六種若略若廣方便善巧。能除憎背聖教有情所有恚惱。處中住者令其趣入。已趣入者令其成熟。已成熟者令得解脫。除此無有若過若增。是名菩薩方便善巧。
云何菩薩妙陀羅尼。當知如是妙陀羅尼略有四種。一者法陀羅尼。二者義陀羅尼。三者咒陀羅尼。四者能得菩薩忍陀羅尼。云何菩薩法陀羅尼。謂諸菩薩獲得如是念慧力持。由此力持聞未曾聞言。未溫習未善通利。名句文身之所攝錄次第錯綜。次第結集無量經典。經無量時能持不忘。是名菩薩法陀羅尼。云何菩薩義陀羅尼。謂如前說。此差別者。即于彼法無量義趣。心未溫習未善通利。經無量時能持不忘。是名菩薩義陀羅尼。云何菩薩咒陀羅尼。謂諸菩薩獲得如是等持自在。由此自在加被。能除有情災患。諸咒章句。令彼章句悉皆神驗。第一神驗無所唐捐。能除非一種種災患。是名菩薩咒陀羅尼。云何
【現代漢語翻譯】 現代漢語譯本：這是誹謗。但由於梵天王親自前來懇請，爲了尊敬梵天王才宣說正法，並非對眾生自己生起悲憫之心，而是被他人所激發。並非自己能夠了解時機是否合適，爲了破除某一類眾生這樣的邪見，先用佛眼觀察世間，然後才轉動無上法輪，這是世間一切眾生從未曾轉動過的。像這樣再次宣說正法，制定學處，這叫做菩薩究竟清凈的方便善巧。由於所說的這種方便善巧，再沒有其他的方便善巧能夠超過或勝過它，因此稱為究竟清凈。 像這樣，菩薩所說的六種，無論是簡略還是廣博的方便善巧，能夠去除憎恨違背聖教的眾生的所有嗔恚惱怒，使處在中間狀態的眾生進入正道，使已經進入正道的眾產生熟，使已經成熟的眾生得到解脫。除了這些，再沒有其他能夠超過或增加的，這叫做菩薩的方便善巧。 什麼是菩薩的妙陀羅尼（wonderful dharani）？應當知道，這樣的妙陀羅尼略有四種：第一是法陀羅尼（Dharma-dharani），第二是義陀羅尼（Artha-dharani），第三是咒陀羅尼（Mantra-dharani），第四是能獲得菩薩忍陀羅尼（Ksanti-dharani）。什麼是菩薩的法陀羅尼？是指諸位菩薩獲得這樣的念慧力持，憑藉這種力量，聽聞從未聽聞的言語，未經溫習，未經善巧通達，被名句文身所攝錄，次第錯綜，次第結集無量經典，經過無量時間能夠保持不忘，這叫做菩薩的法陀羅尼。什麼是菩薩的義陀羅尼？是指像前面所說的那樣，這種差別在於，對於那些法無量的意義和趣味，內心未經溫習，未經善巧通達，經過無量時間能夠保持不忘，這叫做菩薩的義陀羅尼。什麼是菩薩的咒陀羅尼？是指諸位菩薩獲得這樣的等持自在，憑藉這種自在的加持，能夠去除眾生的災難禍患，各種咒語的章句，使那些章句全部都靈驗，極其靈驗，不會徒勞無功，能夠去除各種各樣的災難禍患，這叫做菩薩的咒陀羅尼。什麼是...
【English Translation】 English version: This is slander. But because King Brahma (Brahma-raja) personally came to request, the True Dharma is expounded out of respect for King Brahma. It is not that compassion arises in oneself for sentient beings, but rather one is inspired by others. It is not that one can understand on one's own whether the time is appropriate or not. In order to destroy the wrong views of a certain type of sentient beings, one first observes the world with the Buddha-eye, and then turns the unsurpassed Dharma wheel (Anuttara-dharmacakra), which has never been turned by all beings in the world. In this way, the True Dharma is expounded again, and precepts are established. This is called the ultimate pure skillful means (upaya-kausalya) of a Bodhisattva (Bodhisattva). Because of this skillful means that has been spoken of, there is no other skillful means that can surpass or excel it. Therefore, it is called ultimately pure. In this way, the six kinds of skillful means spoken of by the Bodhisattva, whether brief or extensive, can remove all the anger and vexation of sentient beings who hate and turn away from the Holy Teachings (Arya-dharma), cause those who dwell in the middle state to enter the path, cause those who have already entered the path to mature, and cause those who have already matured to attain liberation. Apart from these, there is nothing else that can surpass or increase it. This is called the skillful means of a Bodhisattva. What is the wonderful dharani (adbhuta-dharani) of a Bodhisattva? It should be known that such a wonderful dharani is roughly of four types: first, Dharma-dharani (Dharma-dharani); second, Artha-dharani (Artha-dharani); third, Mantra-dharani (Mantra-dharani); and fourth, the dharani that enables one to obtain the Bodhisattva's patience (Ksanti-dharani). What is the Dharma-dharani of a Bodhisattva? It refers to the fact that all Bodhisattvas obtain such power of mindfulness and wisdom. By virtue of this power, they hear words that have never been heard before, and without reviewing them or becoming proficient in them, they are recorded by names, phrases, and literary bodies, arranged in order, and compiled into countless scriptures. After countless eons, they can maintain them without forgetting. This is called the Dharma-dharani of a Bodhisattva. What is the Artha-dharani of a Bodhisattva? It refers to what was said before, with the difference that, regarding the immeasurable meanings and interests of those Dharmas, without reviewing them in their minds or becoming proficient in them, they can maintain them without forgetting after countless eons. This is called the Artha-dharani of a Bodhisattva. What is the Mantra-dharani of a Bodhisattva? It refers to the fact that all Bodhisattvas obtain such samadhi-mastery. By virtue of the blessing of this mastery, they can remove the calamities and misfortunes of sentient beings. The phrases and sentences of various mantras cause those sentences to be all efficacious, supremely efficacious, and not in vain. They can remove various kinds of calamities and misfortunes. This is called the Mantra-dharani of a Bodhisattva. What is...
菩薩能得菩薩忍陀羅尼。謂諸菩薩成就自然堅固因行。具足妙慧。獨處空閑寂無言說。曾無有物見路而行。知量而食不雜穢食一類而食。常極靜慮于夜分中少眠多寤。于佛所說得菩薩忍諸咒章句。能諦思惟。其咒詞曰。
壹胝 蜜胝 吉胝 毗羼底(丁里反) 缽陀膩 莎訶
即于如是咒章句義。審諦思惟籌量觀察。彼于如是咒章句義。如是正行。不從他聞自然通達。了知如是諸咒章句都無有義是圓成實。但唯無義。如實了知此章句義。所謂無義。是故過此不求余義。齊此名為妙善通達咒章句義。彼于如是咒章句義正通達已。即隨此義不從他聞。自正通達一切法義。謂於此義如是通達。一切言說所說諸法自性之義皆不成實。唯有諸法離言自性。是自性義彼于諸法此自性義正通達已。過此更無餘義可求。由於此義善通達故。獲得最勝廣大歡喜。由是菩薩得陀羅尼。當言已得此陀羅尼章句所立菩薩勝忍。得此忍故。是諸菩薩不久當得凈勝意樂已依上品勝解行地勝忍而轉。當知是名菩薩所有能得菩薩忍陀羅尼。此中菩薩法陀羅尼義陀羅尼。若過第一無數大劫。已入清凈勝意樂地。所得決定堅住廣大。從此以下或以願力或依靜慮。雖有獲得而不決定。亦不堅住亦不廣大。如說法義二陀羅尼。咒陀羅尼當知亦爾。能
【現代漢語翻譯】 現代漢語譯本：菩薩能夠獲得菩薩忍陀羅尼（Dharani of Kshanti，忍辱真言）。這是指那些成就了自然堅固的因行，具備了精妙智慧的菩薩。他們獨自處於空閑寂靜之處，不發一言。從未有任何事物引導他們行走，他們知量而食，不雜食污穢之物，只食用同一類食物。他們常常在夜晚的大部分時間裡保持高度的禪定，少眠多醒。對於佛陀所說的菩薩忍的各種咒語章節，他們能夠認真地思惟。這些咒語是： 壹胝（Ezhi），蜜胝（Mizhi），吉胝（Jizhi），毗羼底（Vishandi），缽陀膩（Batuoni），莎訶（Suohe）。 他們認真地思惟、衡量和觀察這些咒語章節的含義。對於這些咒語章節的含義，他們如此正確地修行，不從他人那裡聽聞，而是自然地通達。他們了知這些咒語章節根本沒有意義，是圓成實性（Parinishpanna，三種自性之一，指遠離虛妄分別的真實存在）。它們僅僅是沒有意義。如實地了知這些章節的含義，所謂『無義』，因此不再尋求其他意義。達到這個程度，就叫做妙善地通達了咒語章節的含義。他們正確地通達了這些咒語章節的含義之後，就隨順這個含義，不從他人那裡聽聞，自己正確地通達一切法的含義。也就是說，對於這個含義如此通達：一切言語所說的諸法的自性之義，都不是真實的。只有諸法離言的自性，才是自性之義。他們正確地通達了諸法的這個自性之義之後，就沒有其他意義可以尋求了。由於善於通達這個意義，他們獲得了最殊勝廣大的歡喜。因此，菩薩獲得了陀羅尼。應當說，他們已經獲得了這個陀羅尼章節所建立的菩薩殊勝忍辱。因為獲得了這種忍辱，這些菩薩不久將獲得清凈殊勝的意樂，已經依靠上品勝解行地（Adhimukti-carya-bhumi，勝解行地是菩薩修行過程中的一個階段）的殊勝忍辱而轉。應當知道，這叫做菩薩所有能夠獲得菩薩忍陀羅尼。 這裡面包括菩薩法陀羅尼（Dharma-dharani，法總持）、義陀羅尼（Artha-dharani，義總持）。如果超過了第一個無數大劫，已經進入清凈殊勝的意樂地，那麼所獲得的決定是堅固廣大的。從這以下，或者依靠願力，或者依靠靜慮，雖然也有獲得，但是不決定，也不堅固，也不廣大。正如法陀羅尼和義陀羅尼一樣，咒陀羅尼（Mantra-dharani，咒總持）也應當知道是這樣的。
【English Translation】 English version: Bodhisattvas are able to obtain the Bodhisattva Kshanti Dharani (Dharani of Forbearance). This refers to Bodhisattvas who have accomplished naturally firm causal practices, are endowed with exquisite wisdom, and dwell alone in empty and quiet places, without uttering a word. They have never had anything guide their path, they eat according to measure, not mixing defiled foods, but eating only one type of food. They are constantly deeply absorbed in meditation during the night, sleeping little and waking much. Regarding the various mantra chapters of Bodhisattva Kshanti spoken by the Buddha, they are able to contemplate them attentively. The mantras are: Ezhi, Mizhi, Jizhi, Vishandi, Batuoni, Suohe. They attentively contemplate, measure, and observe the meaning of these mantra chapters. Regarding the meaning of these mantra chapters, they practice correctly in this way, not hearing it from others, but naturally comprehending it. They understand that these mantra chapters have no meaning at all, and are of the nature of Parinishpanna (the perfected nature, one of the three natures, referring to the true existence that is free from false discriminations). They are merely without meaning. Truly knowing the meaning of these chapters, the so-called 'without meaning,' they therefore do not seek other meanings beyond this. Reaching this point is called exquisitely and well understanding the meaning of the mantra chapters. After they have correctly understood the meaning of these mantra chapters, they follow this meaning, not hearing it from others, but themselves correctly understanding the meaning of all dharmas. That is to say, they understand the meaning in this way: the meaning of the self-nature of all dharmas spoken by all words is not real. Only the self-nature of dharmas that is apart from words is the meaning of self-nature. After they have correctly understood this self-nature meaning of dharmas, there is no other meaning to seek beyond this. Because of their skillful understanding of this meaning, they obtain the most supreme and vast joy. Therefore, the Bodhisattva obtains the Dharani. It should be said that they have already obtained the Bodhisattva's supreme forbearance established by this Dharani chapter. Because they have obtained this forbearance, these Bodhisattvas will soon obtain pure and supreme intention, and are already relying on the supreme forbearance of the superior Adhimukti-carya-bhumi (the stage of practice of superior understanding and conduct, a stage in the Bodhisattva's path). It should be known that this is called the Bodhisattva's ability to obtain the Bodhisattva Kshanti Dharani. This includes the Bodhisattva's Dharma-dharani (Dharma retention), and Artha-dharani (meaning retention). If they have passed the first countless great kalpas and have already entered the pure and supreme intention ground, then the determination obtained is firm and vast. From this point onward, whether relying on vows or relying on meditation, although there is attainment, it is not determined, nor is it firm, nor is it vast. Just as with the Dharma-dharani and Artha-dharani, the Mantra-dharani (mantra retention) should also be known to be like this.
得菩薩忍陀羅尼。如前所釋。即如是得。
若諸菩薩具四功德。方獲如是諸陀羅尼。非隨闕一。何等名為四種功德。一者于諸欲中無所貪著。二者於他勝事不生姤忌不嫉他榮。三者一切所求等施無悔。四者于正法中深生忻樂。忻樂法者。于菩薩藏及菩薩藏摩怛理迦深心愛樂。
云何菩薩所修正愿。當知此愿略有五種。一者發心愿。二者受生愿。三者所行愿。四者正愿。五者大愿。若諸菩薩于其無上正等菩提最初發心。是名發心愿。若諸菩薩愿于當來往生隨順饒益有情諸善趣中。是名受生愿。若諸菩薩愿能無倒思擇諸法。愿于境界修無量等殊勝善法。是名所行愿。若諸菩薩愿于當來攝受一切菩薩善法。攝受一切所有功德。若總若別所有正愿。是名正愿。菩薩大愿當知即從正愿所出。此復十種。若諸菩薩愿于當來。以一切種上妙供具。供養無量無邊如來。當知是名第一大愿。若諸菩薩愿于當來。攝受防護諸佛世尊所有正法。傳持法眼令無斷壞。當知是名第二正愿。若諸菩薩愿于當來。從睹史多天宮降下如前乃至入大涅槃。當知是名第三大愿。若諸菩薩愿于當來。行一切種菩薩正行。當知是名第四大愿。若諸菩薩愿于當來。普能成熟一切有情。當知是名第五大愿。若諸菩薩愿于當來。一切世界皆能示現。當知是
【現代漢語翻譯】 現代漢語譯本： 獲得菩薩忍陀羅尼（Boddhisattva-ksanti-dharani，菩薩的忍辱真言）。如前文所解釋的那樣獲得。
如果菩薩具備四種功德，才能獲得這些陀羅尼，缺少任何一種都不行。哪四種功德呢？第一，對於各種慾望沒有貪戀執著。第二，對於他人的優點不產生嫉妒，不嫉恨他人的榮耀。第三，對於一切所求都平等佈施，沒有後悔。第四，對於正法深深地產生歡喜。歡喜正法的人，對於菩薩藏（Bodhisattva-pitaka，菩薩的經典）以及菩薩藏摩怛理迦（Bodhisattva-pitaka-matrka，菩薩經典的論釋）深深地愛樂。
什麼是菩薩所修的正確誓願？應當知道這種誓願大致有五種。第一是發心愿。第二是受生愿。第三是所行愿。第四是正愿。第五是大愿。如果菩薩對於無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）最初發心，這叫做發心愿。如果菩薩希望將來往生到能夠順應並饒益有情眾生的各種善趣之中，這叫做受生愿。如果菩薩希望能夠毫無顛倒地思擇諸法，希望在各種境界中修習無量等等殊勝的善法，這叫做所行愿。如果菩薩希望將來能夠攝受一切菩薩的善法，攝受一切所有的功德，無論是總的還是別的所有的正確誓願，這叫做正愿。菩薩的大愿，應當知道就是從正愿中產生的。這又有十種。如果菩薩希望將來，用一切種類的上妙供具，供養無量無邊的如來（Tathagata，佛），應當知道這叫做第一大愿。如果菩薩希望將來，攝受防護諸佛世尊所有的正法，傳持法眼，使之沒有斷絕和損壞，應當知道這叫做第二正愿。如果菩薩希望將來，從兜率陀天（Tusita Heaven）降生，如前文所說，乃至進入大涅槃（Maha-parinirvana，大解脫），應當知道這叫做第三大愿。如果菩薩希望將來，行持一切種類的菩薩正行，應當知道這叫做第四大愿。如果菩薩希望將來，普遍地能夠成熟一切有情眾生，應當知道這叫做第五大愿。如果菩薩希望將來，在一切世界都能示現，應當知道這叫做
【English Translation】 English version: One obtains the Bodhisattva-ksanti-dharani (Bodhisattva's Patience Dharani). It is obtained as explained before.
If Bodhisattvas possess four qualities, then they can obtain these dharanis; not if even one is lacking. What are these four qualities? First, they have no attachment to any desires. Second, they do not feel envy towards others' successes, nor are they jealous of others' glory. Third, they give equally to all who ask, without regret. Fourth, they deeply rejoice in the true Dharma. Those who rejoice in the Dharma deeply love the Bodhisattva-pitaka (Bodhisattva's Canon) and the Bodhisattva-pitaka-matrka (Commentaries on the Bodhisattva's Canon).
What are the correct vows cultivated by Bodhisattvas? Know that these vows are roughly of five kinds. First is the aspiration vow. Second is the rebirth vow. Third is the practice vow. Fourth is the correct vow. Fifth is the great vow. If Bodhisattvas initially generate the aspiration for Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), this is called the aspiration vow. If Bodhisattvas wish to be reborn in the future in various good realms that accord with and benefit sentient beings, this is called the rebirth vow. If Bodhisattvas wish to be able to contemplate all dharmas without error, and wish to cultivate immeasurable and excellent good dharmas in all realms, this is called the practice vow. If Bodhisattvas wish to receive all the good dharmas of Bodhisattvas in the future, and to receive all merits, whether general or specific, all correct vows, this is called the correct vow. Know that the great vows of Bodhisattvas arise from the correct vows. These are further of ten kinds. If Bodhisattvas wish in the future to make offerings to immeasurable and boundless Tathagatas (Thus Come Ones) with all kinds of supreme and wonderful offerings, know that this is called the first great vow. If Bodhisattvas wish in the future to receive and protect all the true Dharma of all Buddhas, World Honored Ones, and to transmit the eye of the Dharma so that it is not cut off or destroyed, know that this is called the second correct vow. If Bodhisattvas wish in the future to descend from the Tusita Heaven, as described before, and even enter Maha-parinirvana (Great Complete Nirvana), know that this is called the third great vow. If Bodhisattvas wish in the future to practice all kinds of correct Bodhisattva practices, know that this is called the fourth great vow. If Bodhisattvas wish in the future to universally mature all sentient beings, know that this is called the fifth great vow. If Bodhisattvas wish in the future to be able to manifest in all worlds, know that this is called
名第六大愿。若諸菩薩愿于當來。普能凈修一切佛土。當知是名第七大愿。若諸菩薩愿于當來。一切菩薩皆同一種意樂加行趣入大乘。當知是名第八大愿。若諸菩薩愿于當來。所有一切無倒加行皆不唐捐。當知是名第九大愿。若諸菩薩愿于當來。速證無上正等菩提。當知是名第十大愿。
云何菩薩空三摩地。謂諸菩薩觀一切事遠離一切言說自性唯有諸法離言自性。心正安住。是名菩薩空三摩地。云何菩薩無愿三摩地。謂諸菩薩即等隨觀離言自性所有諸事。由邪分別所起煩惱及以眾苦所攝受故。皆為無量過失所污。于當來世不願為先心正安住。是名菩薩無愿三摩地。云何菩薩無相三摩地。謂諸菩薩即正思惟離言自性所有諸事一切分別戲論眾相。永滅寂靜。如實了知。心正安住。是名菩薩無相三摩地。問何故唯立三三摩地。無過無增。答法有二種。謂有非有。有為無為名之為有。我及我所名為非有。于有為中有無愿故可厭逆故。當知依此建立無愿三摩地。于無為中愿涅槃故正樂攝故。當知依此建立無相三摩地。于非有事菩薩不願亦無無愿。然于非有菩薩如實見為非有。依此見故當知建立空三摩地。如是菩薩於此三種三摩地中。精勤修學。於是建立如實了知。于余行相三三摩地。如實悟入。安立理趣。如實悟入。修習
【現代漢語翻譯】 現代漢語譯本 第六大愿名為：如果各位菩薩希望在未來，普遍能夠清凈地修飾一切佛土，應當知道這名為第七大愿。 第七大愿名為：如果各位菩薩希望在未來，一切菩薩都具有同一種意樂，以相同的精進行為趣入大乘，應當知道這名為第八大愿。 第八大愿名為：如果各位菩薩希望在未來，所有一切沒有顛倒的精進行為都不落空，應當知道這名為第九大愿。 第九大愿名為：如果各位菩薩希望在未來，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟），應當知道這名為第十大愿。
什麼是菩薩的空三摩地（Śūnyatā-samādhi，空性禪定）？是指各位菩薩觀察一切事物，遠離一切言語詮釋的自性，唯有諸法（Dharma，佛法）具有離言的自性，內心正直安住於此。這名為菩薩的空三摩地。 什麼是菩薩的無愿三摩地（Apranihita-samādhi，無愿禪定）？是指各位菩薩平等地隨順觀察遠離言語自性的所有事物，由於邪分別所產生的煩惱以及種種痛苦所攝受的緣故，都被無量的過失所污染，對於未來的世間不以愿求為先，內心正直安住於此。這名為菩薩的無愿三摩地。 什麼是菩薩的無相三摩地（Animitta-samādhi，無相禪定）？是指各位菩薩正直地思惟遠離言語自性的所有事物，一切分別戲論的種種表相，永遠滅除寂靜，如實地了知，內心正直安住於此。這名為菩薩的無相三摩地。 問：為什麼只建立三種三摩地，不多也不少？ 答：法（Dharma，佛法）有兩種，即有和非有。有為法（Saṃskṛta，因緣和合而成的法）和無為法（Asaṃskṛta，非因緣和合的法）名為有。我以及我所擁有的東西名為非有。在有為法中，因為有不願求的緣故，可以厭惡違逆的緣故，應當知道依據此建立無愿三摩地。 在無為法中，因為愿求涅槃（Nirvana，寂滅）的緣故，因為正直的喜樂所攝取的緣故，應當知道依據此建立無相三摩地。 對於非有的事物，菩薩不願求也沒有不願求。然而對於非有的事物，菩薩如實地見到其為非有。依據這種見解，應當知道建立空三摩地。像這樣，菩薩對於這三種三摩地中，精勤地修學。於是建立如實地了知，對於其餘的行相，三種三摩地，如實地領悟進入，安立理趣，如實地領悟進入，修習。
【English Translation】 English version The sixth great vow is: If all Bodhisattvas wish in the future to be able to purify and adorn all Buddha lands, know that this is called the seventh great vow. The seventh great vow is: If all Bodhisattvas wish in the future that all Bodhisattvas have the same intention and diligently enter the Mahayana (Great Vehicle) with the same practice, know that this is called the eighth great vow. The eighth great vow is: If all Bodhisattvas wish in the future that all non-inverted diligent practices are not in vain, know that this is called the ninth great vow. The ninth great vow is: If all Bodhisattvas wish in the future to quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), know that this is called the tenth great vow.
What is the Śūnyatā-samādhi (Samadhi of Emptiness) of a Bodhisattva? It refers to Bodhisattvas observing all things, being apart from the self-nature of all verbal expressions, and only the Dharmas (teachings) have the self-nature apart from words, and the mind dwells rightly in this. This is called the Śūnyatā-samādhi of a Bodhisattva. What is the Apranihita-samādhi (Samadhi of Wishlessness) of a Bodhisattva? It refers to Bodhisattvas equally observing all things with self-nature apart from words, and because they are influenced by afflictions arising from wrong discriminations and various sufferings, they are all defiled by countless faults, and in the future they do not prioritize wishes, and the mind dwells rightly in this. This is called the Apranihita-samādhi of a Bodhisattva. What is the Animitta-samādhi (Samadhi of Signlessness) of a Bodhisattva? It refers to Bodhisattvas rightly contemplating all things with self-nature apart from words, all discriminations and playful appearances are forever extinguished and silent, and they truly understand, and the mind dwells rightly in this. This is called the Animitta-samādhi of a Bodhisattva. Question: Why are only three samadhis established, neither more nor less? Answer: There are two kinds of Dharmas (teachings): existent and non-existent. Saṃskṛta (conditioned) and Asaṃskṛta (unconditioned) are called existent. 'I' and 'what belongs to me' are called non-existent. In the conditioned, because there is wishlessness, and because it can be detested and opposed, know that the Apranihita-samādhi is established based on this. In the unconditioned, because of wishing for Nirvana (liberation), and because it is taken by right joy, know that the Animitta-samādhi is established based on this. Regarding non-existent things, Bodhisattvas neither wish nor do not wish. However, regarding non-existent things, Bodhisattvas truly see them as non-existent. Based on this view, know that the Śūnyatā-samādhi is established. Thus, Bodhisattvas diligently study in these three samadhis. Then, they establish true understanding, and for the remaining aspects, the three samadhis, they truly realize and enter, establish the rationale, truly realize and enter, and practice.
理趣如實了知。謂于其中諸聲聞眾。精勤修學及圓滿證。
瑜伽師地論卷第四十五 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十六
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五初持瑜伽處菩提分品第十七之三
復有四種法嗢拖南。諸佛菩薩欲令有情清凈故說。何等為四。一切諸行皆是無常。是名第一法嗢拖南。一切諸行皆悉是苦。是名第二法嗢拖南。一切諸法皆無有我。是名第三法嗢拖南。涅槃寂靜。是名第四法嗢拖南。諸佛菩薩多為有情宣說如是法相應義。是故說名法嗢拖南。又從曩昔其心寂靜諸牟尼尊。於一切時展轉宣說。是故說此名嗢拖南。又此行跡能趣大生。亦復能趣出第一有。是故說此名嗢拖南。
云何菩薩等隨觀察一切諸行皆是無常。謂諸菩薩觀一切行言說自性於一切時常無所有。如是諸行常不可得。故名無常。又即觀彼離言說事。由不了知彼真實故。無知為因生滅可得。如是諸行離言自性有生有滅。故名無常。又諸菩薩觀過去行已生已滅。由彼諸行無因可得亦無自性。是故觀彼因性自性皆無所有。觀現在行已生未滅。由彼諸行因不可得已與果故。自性可得猶未滅故。是故觀彼自性是有而無有因。觀未來行未生未
【現代漢語翻譯】 現代漢語譯本： 『理趣如實了知』是指對於其中的所有聲聞眾（Śrāvaka，聽聞佛陀教誨的弟子），精勤地修學並圓滿地證悟。
《瑜伽師地論》卷第四十五 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第四十六
彌勒菩薩說
三藏法師玄奘奉 詔譯 本地分中菩薩地第十五初持瑜伽處菩提分品第十七之三
又有四種法嗢拖南（Dharma-udāna，法的綱要）。諸佛菩薩爲了使有情（Sattva，眾生）清凈而宣說。是哪四種呢？一切諸行（Saṃskāra，一切有為法）皆是無常（Anitya，變動不居）。這是第一法嗢拖南。一切諸行皆悉是苦（Duḥkha，逼迫性）。這是第二法嗢拖南。一切諸法（Dharma，事物、法則）皆無有我（Anātman，無獨立不變的實體）。這是第三法嗢拖南。涅槃（Nirvāṇa，寂滅）寂靜。這是第四法嗢拖南。諸佛菩薩大多為有情宣說如此與法相應的意義。所以說名為法嗢拖南。又從過去以來，其心寂靜的諸牟尼尊（Muni，聖者），於一切時輾轉宣說。所以說此名為嗢拖南。又此行跡能趣向大生（偉大的生命），也能夠趣向超出第一有（最上等的存在）。所以說此名為嗢拖南。
什麼是菩薩平等地隨順觀察一切諸行皆是無常？是指諸菩薩觀察一切行的言說自性，在一切時常無所有。如此諸行常常不可得。所以名為無常。又即是觀察那離言說的事。由於不了知那真實，以無知為因而生滅可得。如此諸行離言自性有生有滅。所以名為無常。又諸菩薩觀察過去行，已經生起已經滅去。由於那些諸行無因可得，也沒有自性。所以觀察它們的因性自性都無所有。觀察現在行，已經生起尚未滅去。由於那些諸行因不可得，因為已經給予果；自性可得，因為尚未滅去。所以觀察它們的自性是有而無有因。觀察未來行，尚未生起尚未
【English Translation】 English version: 'Knowing the essence of the principle as it truly is' refers to the Śrāvakas (disciples who hear the Buddha's teachings) within that group, diligently studying and perfectly realizing enlightenment.
Yogācārabhūmi-śāstra, Volume 45 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Volume 46
Said by Bodhisattva Maitreya
Translated under imperial decree by the Tripiṭaka Master Xuanzang Chapter 17, Section 3 of the Bodhisattva-bhūmi, the Fifteenth Section on the Initial Practice of Yoga, within the Local Section, on the Qualities Conducive to Enlightenment
Furthermore, there are four Dharma-udānas (summaries of the Dharma). The Buddhas and Bodhisattvas speak them in order to purify sentient beings (Sattvas). What are the four? All Saṃskāras (conditioned phenomena) are Anitya (impermanent). This is the first Dharma-udāna. All Saṃskāras are Duḥkha (suffering). This is the second Dharma-udāna. All Dharmas (things, principles) are Anātman (without a self). This is the third Dharma-udāna. Nirvāṇa (cessation) is quiescent. This is the fourth Dharma-udāna. The Buddhas and Bodhisattvas mostly proclaim such meanings corresponding to the Dharma for sentient beings. Therefore, it is called Dharma-udāna. Moreover, from the past, the Munis (sages) whose minds are tranquil have proclaimed it in all times, passing it on. Therefore, this is called Udāna. Furthermore, this path can lead to great birth (a great life), and it can also lead to surpassing the highest existence. Therefore, this is called Udāna.
How does a Bodhisattva equally observe that all Saṃskāras are impermanent? It means that Bodhisattvas observe the spoken nature of all Saṃskāras, which is always non-existent at all times. Such Saṃskāras are always unattainable. Therefore, it is called impermanent. Moreover, it is observing that which is beyond words. Because of not understanding that truth, and because of ignorance, arising and ceasing are attainable. Thus, these Saṃskāras, being beyond words, have arising and ceasing. Therefore, it is called impermanent. Furthermore, Bodhisattvas observe past Saṃskāras, which have already arisen and ceased. Because those Saṃskāras have no cause to be found and no self-nature. Therefore, they observe that their causal nature and self-nature are both non-existent. They observe present Saṃskāras, which have already arisen but not yet ceased. Because the cause of those Saṃskāras is unattainable, as it has already given its result; the self-nature is attainable, as it has not yet ceased. Therefore, they observe that their self-nature exists but has no cause. They observe future Saṃskāras, which have not yet arisen and have not yet
滅。由彼諸行有因可得未與果故。無有自性猶未生故。是故觀彼唯有因性而無自性。菩薩如是見三世中分段諸行相續轉已。等隨觀見一一剎那有為諸行。皆有三種有為之相。于剎那后復有第四有為之相。即於此中前剎那行自性滅壞。無間非先諸行剎那自性生起。正觀為生。諸行生已即時未壞。正觀為住。此已生行望前已滅諸行。剎那自性別異。正觀為老。從此諸行生剎那后。即此已生諸行剎那自性滅壞。正觀為滅。菩薩觀此已生剎那諸行自性。即是生住老之自性。不見生等別有自性。如實觀見生剎那后即此生等諸行剎那自性滅壞無別有性。如是四種有為之相。總攝諸行。以要言之。二分所顯。一者有分所顯。二者無分所顯。此中世尊依于有分建立一種有為之相。依于無分建立第二有為之相。住異二種俱是諸行有分所顯。建立第三有為之相。此中菩薩觀一切時唯有諸行除此更無生住老滅。恒有實物自性成就。何以故。諸行生時唯即如是諸行可得。無別有餘生住老滅。如是諸行住老滅時。唯即如是諸行可得。無別有餘生住老滅。
又諸菩薩以理推求生等實物。亦不可得。如是推求不可得者。謂若離彼色等諸行別有生法。是即應如色等諸行自體有生。如是此生亦應有生。如是即應有二種生。一者行生。二者生生。如是
【現代漢語翻譯】 現代漢語譯本： 滅。因為那些諸行有因可以獲得，但尚未產生結果。沒有自性，就像尚未出生一樣。因此，觀察它們只有因的性質而沒有自性。菩薩這樣觀察三世中分段的諸行相續運轉之後，平等地隨順觀察每一個剎那的有為諸行，都有三種有為之相。在剎那之後，又有第四種有為之相。就在這其中，前一剎那的行自性滅壞，緊接著非先前的諸行剎那自性生起，正確地觀察為『生』。諸行生起之後，立即尚未壞滅，正確地觀察為『住』。這已經生起的行，相對於先前已經滅去的諸行，剎那自性是不同的，正確地觀察為『老』。從此諸行生起剎那之後，就是這已經生起的諸行剎那自性滅壞，正確地觀察為『滅』。菩薩觀察這已經生起的剎那諸行的自性，就是生、住、老的自性，不見生等另外有自性。如實地觀察到生剎那之後，就是這生等諸行剎那自性滅壞，沒有另外的自性。像這樣四種有為之相，總括了諸行。總而言之，由兩部分所顯示：一是『有』的部分所顯示，二是『無』的部分所顯示。這裡，世尊依據『有』的部分建立一種有為之相，依據『無』的部分建立第二種有為之相。住和異兩種，都是諸行『有』的部分所顯示，建立第三種有為之相。這裡，菩薩觀察一切時，只有諸行，除此之外，更沒有生、住、老、滅，恒常有實物自性成就。為什麼呢？諸行生起時，唯有這些諸行可以獲得，沒有另外的生、住、老、滅。像這樣，諸行住、老、滅時，唯有這些諸行可以獲得，沒有另外的生、住、老、滅。 又諸菩薩以理推求生等實物，亦不可得。如是推求不可得者，謂若離彼色等諸行別有生法，是即應如色等諸行自體有生。如是此生亦應有生。如是即應有二種生。一者行生。二者生生。如是
【English Translation】 English version: Cessation. Because those actions (行, xing) have a cause that can be obtained, but have not yet produced a result. They have no self-nature (自性, zixing), just like something that has not yet been born. Therefore, observe that they only have the nature of a cause and no self-nature. When a Bodhisattva observes the continuous turning of segmented actions in the three times (三世, san shi) in this way, they equally and accordingly observe that each and every momentary conditioned action (有為諸行, youwei zhuxing) has three characteristics of conditioned existence (有為之相, youwei zhi xiang). After a moment, there is a fourth characteristic of conditioned existence. Within this, the self-nature of the action of the previous moment ceases and decays, and immediately the self-nature of the actions of the subsequent moment arises, which is correctly observed as 『birth』 (生, sheng). After the actions arise, they immediately have not yet decayed, which is correctly observed as 『duration』 (住, zhu). This action that has already arisen is different in its momentary self-nature from the previous actions that have already ceased, which is correctly observed as 『aging』 (老, lao). After the moment of the arising of these actions, the momentary self-nature of these actions that have already arisen ceases and decays, which is correctly observed as 『cessation』 (滅, mie). The Bodhisattva observes that the self-nature of these momentary actions that have already arisen is the self-nature of birth, duration, and aging, and does not see that birth, etc., have a separate self-nature. They truly observe that after the moment of birth, the momentary self-nature of these actions of birth, etc., ceases and decays, and there is no separate self-nature. These four characteristics of conditioned existence encompass all actions. In short, they are revealed by two parts: one is revealed by the part of 『existence』 (有分, youfen), and the other is revealed by the part of 『non-existence』 (無分, wufen). Here, the World-Honored One (世尊, Shizun) establishes one characteristic of conditioned existence based on the part of 『existence』, and establishes the second characteristic of conditioned existence based on the part of 『non-existence』. Duration and change are both revealed by the part of 『existence』 of the actions, establishing the third characteristic of conditioned existence. Here, the Bodhisattva observes that at all times there are only actions, and apart from these, there is no birth, duration, aging, or cessation, and there is no constant real substance with self-nature achieved. Why? When actions arise, only these actions can be obtained, and there are no separate birth, duration, aging, or cessation. In this way, when actions endure, age, and cease, only these actions can be obtained, and there are no separate birth, duration, aging, or cessation. Furthermore, Bodhisattvas, through reasoning and seeking, cannot obtain real substances such as birth. Those who seek in this way and cannot obtain, means that if there is a separate dharma of birth apart from those actions such as form, then it should be that the self-nature of actions such as form has birth. In this way, this birth should also have birth. In this way, there should be two kinds of birth: one is the birth of actions, and the other is the birth of birth. Thus,
行生與彼生生。為一為異。若言一者計生實有。即為唐捐。言別有生。是實物有不應道理。若言異者。如是即應非行生生。是行生生不應道理。如說生相。如是廣說住。老滅相當知亦爾。謂若滅法別有自性是實成就。即應此滅有生有滅。若滅生時一切諸行皆應同滅。如是即應少用功力如入滅定諸心心所一切皆滅。若滅滅時一切諸行雖皆已滅。復應還生。以滅無故。是故言滅有生有滅。不應道理。又善男子或善女人。於一切時恒有實物自性成就。觀為假有。而能修厭離欲解脫。不應道理。與此相違是應道理。由此行相是諸菩薩如實了知一切諸行皆是無常。
又諸菩薩觀無常行相續轉時。能為三種苦所依止。一者行苦。二者壞苦。三者苦苦。如是菩薩如實了知一切諸行皆悉是苦又諸菩薩如實了知有為無為一切諸法二無我性。一者補特伽羅無我性。二者法無我性。于諸法中補特伽羅無我性者。謂非即有法是真實有補特伽羅。亦非離有法別有真實補特伽羅。于諸法中法無我性者。謂於一切言說事中。一切言說自性諸法都無所有。如是菩薩如實了知一切諸法皆無有我。
又諸菩薩觀一切行。先因永斷後無餘滅。其餘畢竟不起不生。說名涅槃。當知涅槃其體寂靜。一切眾苦畢竟息故。一切煩惱究竟滅故。如是未得清凈
增上意樂菩薩。未見聖諦。諸聲聞乘雖于涅槃發起勝解如是說言涅槃寂靜。而於涅槃未如實解。未能如實正智見轉。然彼亦有如理作意。譬如王子或長者子。生育已來未出王宮長者內室。王及長者各為幼童假作種種諸戲樂具鹿車牛車馬車象車。而賜與之。爾時王子及長者子。用為嬉戲歡娛游佚。即于如是假所造作鹿牛馬象。發起真實鹿想牛想馬想像想。後於一時王及長者。各知其子漸已長大諸根成熟。贊說真實鹿牛馬象。爾時王子及長者子。聞父贊說作是念言。今者父王及父長者。將非贊說我等所有鹿牛馬象四種車耶。復於後時王及長者知子轉大。從內宮室引出外游。示其真實鹿牛馬象。時彼見已內自發生如實慧解。此為實義鹿車牛車馬車象車。父于長夜嘗為我等贊說斯事。然唯我等以無智故。于不如實唯彼相似唯彼影像。發起真實鹿等勝解。由是因緣于先勝解追起羞愧。如是宮室。喻于生死。其所生育諸幼童子。喻未證得清凈增上意樂菩薩。及未見諦諸聲聞乘。父喻諸佛及已證入大地菩薩。先為假作鹿牛等車。喻為宣說涅槃鹿相。次為贊說真實鹿等。喻佛菩薩自現證見真實涅槃。如其所見於彼菩薩及聲聞前。贊說涅槃真實功德。所餘喻彼既聞是已但用隨順音聲覺慧于涅槃德長夜勝解。若於是時資糧成熟。漸次增長成
【現代漢語翻譯】 現代漢語譯本 增上意樂菩薩（Adhyāśayādhyavasāna-bodhisattva，具有增上意樂的菩薩），尚未親見聖諦（ārya-satya，四聖諦）。諸聲聞乘（Śrāvakayāna，聲聞乘的修行者）雖然對於涅槃（nirvāṇa，寂滅）發起殊勝的理解，並且這樣說『涅槃是寂靜的』，但是對於涅槃並沒有如實地理解，未能如實地以正智（samyag-jñāna，正確的智慧）觀察。然而他們也有如理作意（yoniśo manasikāra，如理思惟）。譬如王子或者長者（gṛhapati，富有的居士）之子，從出生以來沒有離開過王宮或者長者的內室。國王和長者各自為這些幼童製作各種各樣的戲樂器具，比如鹿車、牛車、馬車、象車，並且賜予他們。當時王子和長者之子，用這些東西嬉戲玩樂。對於這些虛假製造的鹿、牛、馬、象，生起真實的鹿想、牛想、馬想、象想。後來，國王和長者，各自知道自己的兒子漸漸長大，諸根成熟，便讚歎真實存在的鹿、牛、馬、象。當時王子和長者之子，聽到父親的讚歎，便這樣想：『現在父王和父長者，難道不是在讚歎我們所有的鹿車、牛車、馬車、象車這四種車嗎？』又過了一段時間，國王和長者知道兒子更加長大，便從內宮室引導他們到外面遊玩，向他們展示真實的鹿、牛、馬、象。當時他們見到之後，內心自然生起如實的智慧和理解：『這才是真實的鹿車、牛車、馬車、象車。父親長久以來一直為我們讚歎這些事物。然而只是因為我們沒有智慧，對於那些不真實的、僅僅是相似的、僅僅是影像的事物，生起真實的鹿等理解。』因為這個原因，對於之前的理解感到羞愧。 就像宮室，比喻生死（saṃsāra，輪迴）。其中所生育的幼童，比喻尚未證得清凈增上意樂的菩薩，以及尚未親見聖諦的聲聞乘。父親比喻諸佛（Buddha，覺悟者）以及已經證入大地的菩薩。先前為他們虛假製造鹿車牛車等車，比喻為他們宣說涅槃的鹿相。之後為他們讚歎真實存在的鹿等，比喻佛和菩薩親自證見真實的涅槃。如同他們所見到的那樣，在那些菩薩和聲聞面前，讚歎涅槃真實的功德。其餘的比喻他們聽聞之後，僅僅是用隨順聲音的覺慧，對於涅槃的功德長久地產生理解。如果在這個時候資糧（saṃbhāra，積聚）成熟，漸漸增長成就。
【English Translation】 English version The Bodhisattva of Higher Intention (Adhyāśayādhyavasāna-bodhisattva), who has not yet seen the Noble Truths (ārya-satya, Four Noble Truths). Although those of the Śrāvakayāna (Vehicle of Hearers, the path of disciples) generate a superior understanding of Nirvāṇa (nirvāṇa, cessation), saying 'Nirvāṇa is tranquil,' they do not truly understand Nirvāṇa, and are unable to truly see with correct wisdom (samyag-jñāna, right knowledge). However, they also have appropriate attention (yoniśo manasikāra, proper reflection). For example, a prince or the son of a wealthy householder (gṛhapati, wealthy layperson), since birth has not left the royal palace or the inner chambers of the wealthy householder. The king and the wealthy householder each create various playthings for the young children, such as deer carts, ox carts, horse carts, and elephant carts, and give them to them. At that time, the prince and the son of the wealthy householder use them for playing, enjoying themselves, and indulging in leisure. They develop a true conception of deer, oxen, horses, and elephants from these falsely created deer, oxen, horses, and elephants. Later, at a certain time, the king and the wealthy householder each know that their sons have gradually grown up and their faculties are mature, and they praise the real deer, oxen, horses, and elephants. At that time, the prince and the son of the wealthy householder, hearing their fathers' praise, think, 'Now, are the king and the wealthy householder praising the four kinds of carts that we have, the deer carts, ox carts, horse carts, and elephant carts?' After some time, the king and the wealthy householder, knowing that their sons have grown even more, lead them out of the inner palace to travel and show them the real deer, oxen, horses, and elephants. When they see them, they naturally generate real wisdom and understanding: 'These are the real deer carts, ox carts, horse carts, and elephant carts. Our fathers have been praising these things for a long time. However, only because we lack wisdom, we developed a true conception of deer, etc., from those unreal things that are only similar, only images.' Because of this reason, they feel ashamed of their previous understanding. Like the palace, which is a metaphor for saṃsāra (cycle of rebirth, samsara). The young children born within it are metaphors for Bodhisattvas who have not yet attained pure higher intention, and Śrāvakas who have not yet seen the Noble Truths. The father is a metaphor for the Buddhas (Buddha, awakened one) and Bodhisattvas who have already entered the great grounds. Previously, falsely creating deer carts, ox carts, etc., for them is a metaphor for proclaiming the deer-like aspect of Nirvāṇa to them. Later, praising the real deer, etc., for them is a metaphor for the Buddhas and Bodhisattvas personally witnessing the real Nirvāṇa. As they have seen it, they praise the real qualities of Nirvāṇa in front of those Bodhisattvas and Śrāvakas. The rest is a metaphor for them, after hearing this, merely using the wisdom of following sounds to generate a long-lasting understanding of the qualities of Nirvāṇa. If at this time the accumulation (saṃbhāra, collection) of merit is mature, it gradually increases and becomes accomplished.
凈增上意樂。菩薩見諦。聲聞于真涅槃生現證智。即于爾時發生自內如實慧解。如是涅槃。一切聲聞獨覺所證。諸佛菩薩先所贊說。我等先以愚夫覺慧。于不如實唯彼相似唯彼影像。發起真實涅槃勝解。由是因緣于先勝解追生羞愧。依止於后如實勝解。又如病者往大醫所。為除病故求隨順藥得已常服。彼於是藥深生勝解深生愛樂唯見為實。由是因緣先病除愈。復起余病應服余藥。爾時大醫知先病癒后病復生。更須余藥。勸舍前藥令服余藥。時彼病者愚癡無識。於前所服深生勝解。起所宜想不肯棄捨。時大良醫為其宣說前後藥性于現所病前藥匪宜后藥為勝。時有病者雖聞是語不生勝解。猶未深信良醫所言。如是病者。喻諸凡夫菩薩聲聞為煩惱病之所執持。大良醫者喻諸如來。其良藥等。喻為宣說若上上勝及以上極。若深深勝及以深極。若劣若勝。及以勝極法教正教。教授教誡。彼雖聞已不能悟入不生勝解。不能修行法隨法行諸有凈信。菩薩聲聞于佛所說不生疑惑。乘佛所說喻如一切支具圓滿妙莊嚴車。無上法乘如善御者。隨所行地隨所應到。疾疾進趣無所稽留。
本地分中菩薩地第十五初持瑜伽處菩薩功德品第十八
云何菩薩所有功德。嗢拖南曰。
希奇不希奇 平等心饒益 報恩與欣贊 不虛
【現代漢語翻譯】 現代漢語譯本 凈增上意樂：菩薩證悟真諦（見諦，指證悟真理），聲聞（聽聞佛陀教誨而修行的人）對於真實的涅槃（涅槃，佛教術語，指解脫生死輪迴的境界）生起現證的智慧。就在那時，他們內心自然生起如實的智慧和理解。這樣的涅槃，是一切聲聞和獨覺（獨覺，不依賴他人教導，自己覺悟的人）所證得的，也是諸佛菩薩先前所讚歎和宣說的。我們先前以愚昧凡夫的覺悟和智慧，對於並非真實，僅僅是相似或影像的涅槃，產生了真實的殊勝理解。因為這個緣故，對於先前的理解感到羞愧，轉而依止後來的如實理解。又好像一個病人去拜訪偉大的醫生，爲了去除疾病，尋求合適的藥物並堅持服用。他對這種藥物深信不疑，非常喜愛，認為它是唯一真實的。因為這個原因，先前的疾病痊癒了，但又產生了新的疾病，需要服用其他的藥物。這時，偉大的醫生知道先前的疾病已經痊癒，但新的疾病又產生了，需要更換其他的藥物。於是勸說病人放棄之前的藥物，改服其他的藥物。但這時病人愚癡無知，對之前服用的藥物深信不疑，認為它仍然適合自己，不肯放棄。這時，偉大的醫生就為他宣說前後兩種藥物的藥性，說明之前的藥物對於現在的疾病並不適宜，而現在的藥物更為有效。但有些病人即使聽了這些話，也不產生信任，仍然不相信良醫所說的話。這樣的病人，比喻那些被煩惱疾病所束縛的凡夫、菩薩和聲聞。偉大的醫生，比喻諸如來（如來，佛的十個稱號之一）。那些良藥，比喻所宣說的，無論是上上殊勝以及以上最為殊勝的，無論是深深殊勝以及以深最為殊勝的，無論是低劣的還是殊勝的，以及以殊勝最為殊勝的法教、正教、教授和教誡。他們雖然聽了這些教誨，卻不能領悟，不能產生信任，不能修行符合正法的行為。那些具有清凈信仰的菩薩和聲聞，對於佛陀所說的話不會產生疑惑，他們乘坐佛陀所說的，就像乘坐一輛一切部件都圓滿具備的，精妙莊嚴的車子。這無上的法乘，就像一位優秀的駕車者，無論前往何處，無論應該到達何地，都能迅速前進，不會有任何停留。
《本地分》中《菩薩地》第十五，《初持瑜伽處》菩薩功德品第十八
菩薩所具有的功德是什麼呢？下面的偈頌概括了這些功德：
希奇與不希奇，平等心與饒益，報恩與欣贊，以及不虛妄。
【English Translation】 English version 'Pure Increased Intention': When a Bodhisattva realizes the truth (sees the truth), a Shravaka (a disciple who learns by hearing the Buddha's teachings) generates direct realization wisdom regarding true Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). At that very moment, genuine wisdom and understanding arise naturally within them. Such Nirvana is attained by all Shravakas and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment independently, without relying on a teacher), and is praised and spoken of by all Buddhas and Bodhisattvas. Previously, with the wisdom of ignorant beings, we generated a true and superior understanding of Nirvana that was not real, but only similar or an image of it. Because of this reason, we feel ashamed of our previous understanding and rely on the subsequent, true understanding. It is like a sick person who goes to a great physician, seeking suitable medicine to remove their illness and taking it regularly. They deeply trust and love this medicine, considering it to be the only truth. Because of this reason, the previous illness is cured, but a new illness arises, requiring other medicine. At this time, the great physician knows that the previous illness has been cured, but a new illness has arisen, requiring a change of medicine. Therefore, he advises the patient to abandon the previous medicine and take other medicine. But at this time, the patient is ignorant and unknowing, deeply trusting the medicine they took before, thinking that it is still suitable for them, and refusing to abandon it. At this time, the great physician explains to them the properties of the previous and subsequent medicines, explaining that the previous medicine is not suitable for the current illness, while the current medicine is more effective. But some patients, even after hearing these words, do not generate trust and still do not believe what the good physician says. Such patients are like ordinary beings, Bodhisattvas, and Shravakas who are held captive by the illness of afflictions. The great physician is like all Tathagatas (Tathagata, one of the ten titles of a Buddha). Those good medicines are like the teachings that are proclaimed, whether they are supremely superior and the most superior, whether they are deeply superior and the deepest, whether they are inferior or superior, and the most superior teachings, correct teachings, instructions, and admonishments. Although they have heard these teachings, they cannot comprehend them, cannot generate trust, and cannot practice actions that accord with the Dharma. Those Bodhisattvas and Shravakas who have pure faith do not have doubts about what the Buddha says. They ride on what the Buddha says, like riding in a wonderfully adorned carriage with all its parts complete. This supreme vehicle of Dharma is like a skilled driver, who, wherever they go, wherever they should arrive, can advance quickly without any delay.
Chapter Fifteen of the 'Bodhisattva Grounds' in the 'Local Section,' Chapter Eighteen of the 'Initial Yoga Practice,' 'Qualities of a Bodhisattva'
What are the qualities possessed by a Bodhisattva? The following verses summarize these qualities:
The wondrous and the non-wondrous, equanimity and benefit, gratitude and praise, and non-falsity.
加行性
謂諸菩薩于其無上正等覺乘勤修學時。應知有五甚希奇法。何等為五。一者于諸有情。非有因緣而生親愛。二者唯為饒益諸有情故。常處生死忍無量苦。三者于多煩惱難復有情。善能解了調伏方便。四者于極難解真實義理。能隨悟入。五者具不思議大威神力。如是五種。菩薩所有甚希奇法。不與一切余有情共。
又諸菩薩成就五種不希奇法。而名成就甚希奇法。何等為五。謂諸菩薩以因利他苦。即為自己樂。是故菩薩恒遍受行因利他苦。是名菩薩成就第一不希奇法。而名成就甚希奇法。又諸菩薩雖善了知生死過失涅槃功德。而樂普令有情清凈。即為己樂。是故菩薩為凈有情增上力故誓受生死。是名菩薩成就第二不希奇法。而名成就甚希奇法。又諸菩薩雖善了知默然樂味而樂普令有情清凈。即為己樂。是故菩薩為凈有情增上力。故恒勤方便為說正法。是名菩薩成就第三不希奇法而名成就甚希奇法。又諸菩薩雖積集六波羅蜜多所有善根而樂普令有情清凈。即為己樂。是故菩薩為凈有情增上力故。以凈意樂施諸有情。然不希求施果異熟。是名菩薩成就第四不希奇法而名成就甚希奇法。又諸菩薩以利他事為自利事。是故菩薩恒現受行一切有情利益之事。是名菩薩成就第五不希奇法而名成就甚希奇法。
【現代漢語翻譯】 現代漢語譯本 加行性
指的是菩薩在勤奮修學無上正等覺（Anuttara-samyak-sambodhi，無上圓滿的覺悟）的法門時，應當瞭解有五種非常稀有奇特的現象。是哪五種呢？第一，對於一切眾生，即使沒有特殊因緣也會自然產生親愛之心。第二，僅僅爲了利益一切眾生，常常處於生死輪迴之中，忍受無量的痛苦。第三，對於那些充滿煩惱難以教化的眾生，善於瞭解並運用調伏的方法。第四，對於極其難以理解的真實義理，能夠隨之領悟並深入。第五，具有不可思議的強大威神力量。這五種菩薩所具有的非常稀有奇特的現象，不與任何其他眾生共有。
此外，菩薩成就五種看似不稀奇的現象，卻可稱之為成就了非常稀有奇特的現象。是哪五種呢？菩薩以利益他人所帶來的痛苦，視為自己的快樂。因此，菩薩恒常普遍地承受因利益他人而產生的痛苦。這稱為菩薩成就第一種不稀奇的現象，卻可稱之為成就了非常稀有奇特的現象。此外，菩薩雖然清楚地瞭解生死輪迴的過患以及涅槃（Nirvana，解脫）的功德，卻樂於普遍地令一切眾生得到清凈，並以此為自己的快樂。因此，菩薩爲了使眾生清凈而以增上的意願誓願承受生死輪迴。這稱為菩薩成就第二種不稀奇的現象，卻可稱之為成就了非常稀有奇特的現象。此外，菩薩雖然清楚地瞭解默然不語的快樂，卻樂於普遍地令一切眾生得到清凈，並以此為自己的快樂。因此，菩薩爲了使眾生清凈而以增上的意願，恒常勤奮地運用各種方法為眾生宣說正法。這稱為菩薩成就第三種不稀奇的現象，卻可稱之為成就了非常稀有奇特的現象。此外，菩薩雖然積累了六波羅蜜多（Six Paramitas，六度）的所有善根，卻樂於普遍地令一切眾生得到清凈，並以此為自己的快樂。因此，菩薩爲了使眾生清凈而以增上的意願，以清凈的意樂佈施給一切眾生，卻不希望得到佈施的果報。這稱為菩薩成就第四種不稀奇的現象，卻可稱之為成就了非常稀有奇特的現象。此外，菩薩以利益他人的事情作為利益自己的事情。因此，菩薩恒常示現並實行一切利益眾生的事情。這稱為菩薩成就第五種不稀奇的現象，卻可稱之為成就了非常稀有奇特的現象。
【English Translation】 English version Additional Practices
It refers to when Bodhisattvas diligently study the vehicle of unsurpassed complete and perfect enlightenment (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), they should know that there are five very rare and wonderful phenomena. What are the five? First, towards all sentient beings, they naturally generate love and affection even without special causes or conditions. Second, solely for the benefit of all sentient beings, they constantly dwell in the cycle of birth and death, enduring immeasurable suffering. Third, for those sentient beings who are full of afflictions and difficult to tame, they are skilled at understanding and employing methods of subduing. Fourth, for extremely difficult to understand true meanings and principles, they are able to realize and deeply enter into them. Fifth, they possess inconceivable great power and divine strength. These five kinds of very rare and wonderful phenomena possessed by Bodhisattvas are not shared with any other sentient beings.
Furthermore, Bodhisattvas accomplish five kinds of seemingly unremarkable phenomena, yet they can be called the accomplishment of very rare and wonderful phenomena. What are the five? Bodhisattvas regard the suffering caused by benefiting others as their own happiness. Therefore, Bodhisattvas constantly and universally endure the suffering arising from benefiting others. This is called Bodhisattvas accomplishing the first unremarkable phenomenon, yet it can be called the accomplishment of a very rare and wonderful phenomenon. Furthermore, although Bodhisattvas clearly understand the faults of the cycle of birth and death and the merits of Nirvana (Nirvana, liberation), they are happy to universally purify all sentient beings, and regard this as their own happiness. Therefore, Bodhisattvas vow to endure the cycle of birth and death with an enhanced intention to purify sentient beings. This is called Bodhisattvas accomplishing the second unremarkable phenomenon, yet it can be called the accomplishment of a very rare and wonderful phenomenon. Furthermore, although Bodhisattvas clearly understand the happiness of silence, they are happy to universally purify all sentient beings, and regard this as their own happiness. Therefore, Bodhisattvas constantly and diligently employ various methods to expound the correct Dharma for sentient beings with an enhanced intention to purify them. This is called Bodhisattvas accomplishing the third unremarkable phenomenon, yet it can be called the accomplishment of a very rare and wonderful phenomenon. Furthermore, although Bodhisattvas have accumulated all the roots of virtue from the Six Paramitas (Six Paramitas, six perfections), they are happy to universally purify all sentient beings, and regard this as their own happiness. Therefore, Bodhisattvas give to all sentient beings with pure intention and joy with an enhanced intention to purify them, yet they do not hope to receive the karmic results of giving. This is called Bodhisattvas accomplishing the fourth unremarkable phenomenon, yet it can be called the accomplishment of a very rare and wonderful phenomenon. Furthermore, Bodhisattvas regard the affairs of benefiting others as their own affairs. Therefore, Bodhisattvas constantly manifest and practice all matters that benefit sentient beings. This is called Bodhisattvas accomplishing the fifth unremarkable phenomenon, yet it can be called the accomplishment of a very rare and wonderful phenomenon.
又諸菩薩由五種相。當知普於一切有情其心平等。何等為五。一者菩薩最初發心願大菩提。如是亦為利益一切諸有情故。起平等心。二者菩薩于諸有情。住哀愍俱平等之心。三者菩薩于諸有情。深心發起一子愛俱平等之心。四者菩薩于從眾緣已生諸行。知是所想有情事已。知一有情所有法性即是一切有情法性。以法平等俱行之心。于諸有情住平等心。五者菩薩如於一有情行利益行。於一切有情行利益行亦復如是。以利俱心於諸有情住平等心。由此五相。是諸菩薩于諸有情其心平等。
又諸菩薩由五種相。于諸有情能作一切饒益之事。何等為五。一者說授正命以為饒益。二者于不隨順能引義利所作事業。說授隨順以為饒益。三者無依無怙有苦有貧。善能為彼作依怙等以為饒益。四者說授能往善趣之道以為饒益。五者說授三乘以為饒益。
又諸菩薩由五種相。于其有恩諸有情所現前酬報。何等為五。一者安處有情令學己德。二者方便安處令學他德。三者無依無怙有苦有貧。隨力隨能作依怙等。四者勸令供養諸佛如來。五者令于如來所說正法受持讀誦書寫供養。
又諸菩薩於五種處常當欣贊。何等為五。一者值佛出世常得承事。二者于諸佛所常聞六種波羅蜜多菩薩藏法。三者於一切種成熟有情常有勢
【現代漢語翻譯】 現代漢語譯本： 此外，諸位菩薩通過五種相狀，應當知曉他們普遍對一切有情眾生懷有平等之心。是哪五種呢？第一，菩薩最初發愿成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），因此也爲了利益一切有情眾生而生起平等之心。第二，菩薩對於所有有情眾生，安住于慈悲憐憫的平等之心。第三，菩薩以深切的心意，發起如愛獨子般的平等之心對待一切有情眾生。第四，菩薩對於由眾多因緣和合而生的諸行（samskara，行），知曉這些都是有情眾生所想之事，並且明白一個有情眾生的法性（dharma-nature，事物本性）即是一切有情眾生的法性。以與法性平等相應的平等之心，對所有有情眾生安住于平等之心。第五，菩薩如何對一個有情眾生施行利益之行，也同樣對一切有情眾生施行利益之行。以利益之心對待所有有情眾生，安住于平等之心。由於這五種相狀，這些菩薩對所有有情眾生懷有平等之心。
此外，諸位菩薩通過五種相狀，能夠為所有有情眾生做一切饒益之事。是哪五種呢？第一，教導並傳授正命（samyag-ajiva，正確的謀生方式）以為饒益。第二，對於不順應、不能引導義利（artha，利益）的所作事業，教導並傳授順應義利的事業以為饒益。第三，對於無依無靠、有苦有難、貧窮困苦的有情眾生，善於為他們提供依靠和幫助等，以此作為饒益。第四，教導並傳授能夠前往善趣（sugati，好的去處）的道路，以此作為饒益。第五，教導並傳授三乘（triyana，聲聞乘、緣覺乘、菩薩乘）佛法，以此作為饒益。
此外，諸位菩薩通過五種相狀，對於那些曾經對自己有恩的有情眾生，會以實際行動報答恩情。是哪五種呢？第一，使有情眾生安住于學習自己的德行。第二，方便地使有情眾生安住于學習他人的德行。第三，對於無依無靠、有苦有難、貧窮困苦的有情眾生，隨自己的能力提供依靠和幫助等。第四，勸導有情眾生供養諸佛如來（Tathagata，如來）。第五，使有情眾生對於如來所說的正法（dharma，佛法）受持、讀誦、書寫和供養。
此外，諸位菩薩在五種情況下應當經常歡喜讚歎。是哪五種呢？第一，遇到佛陀出世，能夠經常得到侍奉的機會。第二，在諸佛處經常聽聞六種波羅蜜多（paramita，到彼岸）的菩薩藏法（Bodhisattva-pitaka，菩薩所修之法）。第三，對於以各種方式成熟有情眾生，經常具有勢力。
【English Translation】 English version: Furthermore, Bodhisattvas, through five aspects, should be known to universally hold a mind of equanimity towards all sentient beings. What are these five? First, Bodhisattvas initially generate the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), and thus also generate a mind of equanimity for the benefit of all sentient beings. Second, Bodhisattvas dwell with a mind of compassion and empathy, which is equanimous, towards all sentient beings. Third, Bodhisattvas, with a profound mind, generate a mind of equanimity like the love for an only child towards all sentient beings. Fourth, Bodhisattvas, knowing that the samskaras (conditioned phenomena) arising from various causes are the affairs thought of by sentient beings, and knowing that the dharma-nature (true nature of reality) of one sentient being is the dharma-nature of all sentient beings, dwell with a mind of equanimity towards all sentient beings, accompanied by the equanimity of dharma. Fifth, just as Bodhisattvas perform beneficial actions for one sentient being, they also perform beneficial actions for all sentient beings. With a mind of benefiting all, they dwell with a mind of equanimity towards all sentient beings. Due to these five aspects, these Bodhisattvas hold a mind of equanimity towards all sentient beings.
Furthermore, Bodhisattvas, through five aspects, are able to perform all kinds of beneficial deeds for all sentient beings. What are these five? First, teaching and imparting right livelihood (samyag-ajiva) as a benefit. Second, for activities that are not conducive to or cannot lead to artha (benefit), teaching and imparting activities that are conducive to artha as a benefit. Third, for sentient beings who are without support, without refuge, suffering, or impoverished, skillfully providing them with support and refuge, etc., as a benefit. Fourth, teaching and imparting the path that leads to sugati (good realms) as a benefit. Fifth, teaching and imparting the Three Vehicles (triyana: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) as a benefit.
Furthermore, Bodhisattvas, through five aspects, directly repay the kindness of those sentient beings who have been kind to them. What are these five? First, settling sentient beings in learning their own virtues. Second, skillfully settling sentient beings in learning the virtues of others. Third, for sentient beings who are without support, without refuge, suffering, or impoverished, providing support and refuge, etc., according to their ability. Fourth, encouraging sentient beings to make offerings to all Buddhas Tathagatas (Thus Come Ones). Fifth, causing sentient beings to uphold, recite, write, and make offerings to the true dharma (teachings) spoken by the Tathagatas.
Furthermore, Bodhisattvas should always rejoice and praise in five situations. What are these five? First, encountering the appearance of a Buddha in the world and constantly having the opportunity to serve. Second, constantly hearing the Bodhisattva-pitaka (teachings for Bodhisattvas) of the six paramitas (perfections) at the Buddhas' places. Third, constantly having the power to mature sentient beings in all ways.
力。四者能于無上正等菩提堪任速證。五者證菩提已諸弟子眾常和無諍。
又諸菩薩由五因緣于諸有情能作不虛饒益加行。何等為五。謂諸菩薩于諸有情先欲求作利益安樂。于諸有情利益安樂如實了知無顛倒覺。如是一切如前供養親近無量品中所說。應知其相。
複次嗢拖南曰。
無顛倒加行 退墮與勝進 相似實功德 善調伏有情
謂諸菩薩有五加行。當知普攝一切菩薩無倒加行。何等為五。一隨護加行。二無罪加行。三思擇力加行。四清凈增上意樂加行。五墮決定加行。云何菩薩隨護加行。當知此復略有五種。一者隨護聰睿。謂由俱生智速疾攝法。二者隨護正念。謂由此正念隨所攝法持令不忘。三者隨護正智。謂由此正智于所持法善觀察義。正慧通達遠離隨順聰睿正念覺慧退分諸因緣故。習近隨順住分勝分諸因緣故。四者隨護自心。能善防守諸根門故。五者隨護他心。能於他心正隨轉故。云何菩薩無罪加行。謂諸菩薩于諸善法。無倒熾然無量無間迴向菩提。云何菩薩思擇力加行。謂諸菩薩即此一切在勝解行地。應知其相。云何菩薩清凈增上意樂加行。謂諸菩薩即此一切在凈勝意樂地及行正行地。應知其相。云何菩薩墮決定加行。謂諸菩薩即此一切在決定地決定行地到究竟地。應知其
【現代漢語翻譯】 現代漢語譯本：四者能夠勝任迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。五者證得菩提（Bodhi，覺悟）后，諸位弟子常常和合，沒有爭執。
此外，諸位菩薩由於五種因緣，能夠對一切有情（Sattva，眾生）作出不虛假的饒益加行。哪五種呢？就是諸位菩薩首先想要為一切有情作出利益和安樂，對於一切有情的利益和安樂如實了知，沒有顛倒的覺悟。像這樣的一切，如前面供養親近無量品中所說的那樣，應當知道它的相狀。
其次，用偈頌概括說：
無顛倒加行，退墮與勝進，相似實功德，善調伏有情。
就是說，諸位菩薩有五種加行。應當知道普遍攝取一切菩薩無顛倒的加行。哪五種呢？一是隨護加行，二是無罪加行，三是思擇力加行，四是清凈增上意樂加行，五是墮決定加行。什麼是菩薩的隨護加行呢？應當知道這又略有五種。一是隨護聰睿，就是由於俱生智迅速地攝取法。二是隨護正念，就是由此正念，對於所攝取的法，保持不忘。三是隨護正智，就是由此正智，對於所持有的法，善於觀察它的意義。正慧通達，遠離隨順聰睿正念覺慧退步的各種因緣，因此，學習親近隨順住分勝分的各種因緣。四是隨護自心，能夠很好地防守諸根門。五是隨護他心，能夠對於他人的心，正確地隨順轉變。什麼是菩薩的無罪加行呢？就是諸位菩薩對於各種善法，沒有顛倒地熾盛、無量、無間斷地迴向菩提（Bodhi，覺悟）。什麼是菩薩的思擇力加行呢？就是諸位菩薩，對於這一切，在勝解行地，應當知道它的相狀。什麼是菩薩的清凈增上意樂加行呢？就是諸位菩薩，對於這一切，在凈勝意樂地以及行正行地，應當知道它的相狀。什麼是菩薩的墮決定加行呢？就是諸位菩薩，對於這一切，在決定地、決定行地，到達究竟地。
【English Translation】 English version: Fourth, these four are capable of quickly attaining Anuttara-samyak-sambodhi (無上正等菩提, unsurpassed perfect enlightenment). Fifth, after attaining Bodhi (菩提, enlightenment), all disciples are always harmonious and without disputes.
Furthermore, Bodhisattvas, due to five causes, can perform non-deceptive beneficial actions for all sentient beings (Sattva, 有情). What are these five? They are that Bodhisattvas first desire to bring benefit and happiness to all sentient beings, and they truly understand the benefit and happiness of all sentient beings without distorted perception. All of this, as described in the preceding chapter on offering and approaching the immeasurable, should be understood in its aspects.
Next, the summary verse says:
'Non-distorted practice, decline and progress, similar and real merits, well-taming sentient beings.'
That is to say, Bodhisattvas have five practices. It should be known that these universally encompass all non-distorted practices of Bodhisattvas. What are these five? First, the practice of protection; second, the practice of non-offense; third, the practice of the power of discernment; fourth, the practice of pure superior intention; and fifth, the practice of falling into certainty. What is the Bodhisattva's practice of protection? It should be known that this is further divided into five types. First, protecting intelligence, which is the rapid acquisition of Dharma (法, teachings) through innate wisdom. Second, protecting right mindfulness, which is maintaining what has been acquired without forgetting through right mindfulness. Third, protecting right knowledge, which is skillfully observing the meaning of what has been held through right knowledge. Right wisdom penetrates and understands, staying away from all causes and conditions that lead to the decline of intelligence, right mindfulness, and awareness, and therefore, learning to be close to all causes and conditions that lead to the abiding and excelling aspects. Fourth, protecting one's own mind, being able to skillfully guard the gates of the senses. Fifth, protecting the minds of others, being able to correctly follow and transform the minds of others. What is the Bodhisattva's practice of non-offense? It is that Bodhisattvas, towards all good Dharmas (法, teachings), without distortion, intensely, immeasurably, and uninterruptedly dedicate them towards Bodhi (菩提, enlightenment). What is the Bodhisattva's practice of the power of discernment? It is that Bodhisattvas, regarding all of this, in the stage of understanding and practice, should know its aspects. What is the Bodhisattva's practice of pure superior intention? It is that Bodhisattvas, regarding all of this, in the stage of pure superior intention and the stage of practicing correctly, should know its aspects. What is the Bodhisattva's practice of falling into certainty? It is that Bodhisattvas, regarding all of this, in the stage of certainty, the stage of certain practice, reach the ultimate stage.
相。如是五種菩薩加行。普攝一切無倒加行。
又諸菩薩順退分法當知有五。何等為五。一者不敬正法及說法師。二者放逸懈怠。三者于諸煩惱親近執著。四者于諸惡行親近執著。五者與余菩薩校量勝劣起增上慢。及於法顛倒起增上慢。
又諸菩薩順勝分法當知有五。何等為五。謂與前五黑品諸法。次第相違應知其相。
又諸菩薩略有五種相似功德。當知實是菩薩過失。何等為五。一者于其暴惡毀犯凈戒諸有情所。由是因緣作不饒益。二者詐現種種具足威儀。三者于順世間文詞咒術外道書論相應法中。得預智者聰睿者數。四者修行有罪施等善行。五者宣說建立像似正法。廣令流佈。
又諸菩薩略有五種真實功德。何等為五。一者于其暴惡毀犯凈戒諸有情所。由是因緣起勝悲心。二者本性成就具足威儀。三者于佛所說凈妙真實若教若證。得預智者聰睿者數。四者修行無罪施等善行。五者開示正法遮滅一切像似正法。
又諸菩薩略於十處。無倒調伏所化有情。何等十處。一者遠離惡行處。二者遠離諸欲處。三者專精無犯犯已能出處。四者密護一切諸根門處。五者正知住處。六者離憒鬧處。七者于遠離處遠離一切惡尋思處。八者遠離障處。九者遠離一切煩惱纏處。十者遠離一切諸煩惱品諸粗
【現代漢語翻譯】 現代漢語譯本 相（Lakshana，特徵，相狀）。如是五種菩薩加行（Bodhisattva Adhikarana，菩薩的修行）。普攝一切無倒加行（Aviparita Adhikarana，無顛倒的修行）。
又諸菩薩順退分法當知有五。何等為五。一者不敬正法及說法師。二者放逸懈怠。三者于諸煩惱親近執著。四者于諸惡行親近執著。五者與余菩薩校量勝劣起增上慢（Adhimana，未得謂得的傲慢）。及於法顛倒起增上慢。
又諸菩薩順勝分法當知有五。何等為五。謂與前五黑品諸法。次第相違應知其相。
又諸菩薩略有五種相似功德。當知實是菩薩過失。何等為五。一者于其暴惡毀犯凈戒諸有情所。由是因緣作不饒益。二者詐現種種具足威儀。三者于順世間文詞咒術外道書論相應法中。得預智者聰睿者數。四者修行有罪施等善行。五者宣說建立像似正法。廣令流佈。
又諸菩薩略有五種真實功德。何等為五。一者于其暴惡毀犯凈戒諸有情所。由是因緣起勝悲心。二者本性成就具足威儀。三者于佛所說凈妙真實若教若證。得預智者聰睿者數。四者修行無罪施等善行。五者開示正法遮滅一切像似正法。
又諸菩薩略於十處。無倒調伏所化有情。何等十處。一者遠離惡行處。二者遠離諸欲處。三者專精無犯犯已能出處。四者密護一切諸根門處。五者正知住處。六者離憒鬧處。七者于遠離處遠離一切惡尋思處。八者遠離障處。九者遠離一切煩惱纏處。十者遠離一切諸煩惱品諸粗重處。
【English Translation】 English version Lakshana (相, characteristics, appearances). These are the five types of Bodhisattva Adhikarana (菩薩加行, Bodhisattva's practices). They comprehensively encompass all Aviparita Adhikarana (無倒加行, non-inverted practices).
Furthermore, know that there are five aspects of decline for Bodhisattvas. What are the five? First, not respecting the true Dharma and the teachers who expound it. Second, being lax and lazy. Third, being close to and attached to afflictions. Fourth, being close to and attached to evil deeds. Fifth, comparing oneself with other Bodhisattvas, giving rise to Adhimana (增上慢, arrogance of thinking one has attained what one has not), and giving rise to arrogance regarding the Dharma in a distorted way.
Furthermore, know that there are five aspects of progress for Bodhisattvas. What are the five? They are the opposite of the aforementioned five dark qualities; their characteristics should be understood accordingly.
Furthermore, Bodhisattvas have, in brief, five types of apparent merits, which should be known as actual faults of the Bodhisattva. What are the five? First, causing harm to those beings who are violent, evil, and violate pure precepts. Second, falsely displaying various complete forms of dignified conduct. Third, being counted among the wise and intelligent in matters related to worldly literature, mantras, spells, and non-Buddhist treatises. Fourth, practicing meritorious deeds such as giving with sinful intentions. Fifth, proclaiming and establishing what resembles the true Dharma, widely propagating it.
Furthermore, Bodhisattvas have, in brief, five types of genuine merits. What are the five? First, towards those beings who are violent, evil, and violate pure precepts, giving rise to superior compassion because of that very reason. Second, naturally possessing complete forms of dignified conduct. Third, being counted among the wise and intelligent in the pure, wonderful, and true teachings and realizations spoken by the Buddha. Fourth, practicing meritorious deeds such as giving without sinful intentions. Fifth, revealing the true Dharma and refuting all that resembles the true Dharma.
Furthermore, Bodhisattvas, in brief, in ten places, flawlessly tame sentient beings who are to be tamed. What are the ten places? First, a place of being far from evil deeds. Second, a place of being far from desires. Third, a place of being diligent and without transgression, and being able to emerge from transgression if it occurs. Fourth, a place of secretly guarding all the sense faculties. Fifth, a place of dwelling with correct mindfulness. Sixth, a place of being away from noisy disturbances. Seventh, in a secluded place, a place of being far from all evil thoughts. Eighth, a place of being far from obstacles. Ninth, a place of being far from all afflictive entanglements. Tenth, a place of being far from all coarse aspects of afflictions.
重處。
複次嗢拖南曰。
諸菩薩受記 墮于決定中 定作常應作 最勝最為后
謂諸菩薩略由六相。蒙諸如來於其無上正等菩提授與記別。何等為六。一者安住種性未發心位。二者已發心位。三者現在前位。四者不現前位。五者有定時限。謂爾所時當證無上正等菩提。六者無定時限。謂不宣說決定時限而與授記。
又諸菩薩略有三種墮于決定。何等為三。一者安住種性墮于決定。二者發菩提心墮于決定。三者不虛修行墮于決定。安住種性墮決定者。謂諸菩薩住種性位。便名為墮決定菩薩。何以故。由此菩薩若遇勝緣必定堪任證於無上正等覺故。發菩提心墮決定者。謂有一類諸菩薩眾。已於無上正等菩提起決定心。此後乃至證於無上正等菩提。無復退轉。不虛修行墮決定者。謂諸菩薩已得自在。普於一切利有情行。如其所欲隨所造修終無空過。於此三種墮決定中。依于最後墮決定位。諸佛如來授諸菩薩墮決定記。
又諸菩薩略有五處定所應作。若不作已終不堪任證於無上正等菩提。何等為五。一者發菩提心。二者于諸有情深生哀愍。三者熾然精進。四者于諸明處方便修習。五者無有厭倦。
又諸菩薩于其五處常所應作。何等為五。一者于不放逸常所應作。二者無依無怙有苦
【現代漢語翻譯】 現代漢語譯本： 重處。
複次嗢拖南（Udanavarga，集句偈）曰：
『諸菩薩受記，墮于決定中，定作常應作，最勝最為后。』
謂諸菩薩略由六相，蒙諸如來於其無上正等菩提授與記別。何等為六？一者安住種性未發心位。二者已發心位。三者現在前位。四者不現前位。五者有定時限。謂爾所時當證無上正等菩提。六者無定時限。謂不宣說決定時限而與授記。
又諸菩薩略有三種墮于決定。何等為三？一者安住種性墮于決定。二者發菩提心墮于決定。三者不虛修行墮于決定。安住種性墮決定者。謂諸菩薩住種性位，便名為墮決定菩薩。何以故？由此菩薩若遇勝緣必定堪任證於無上正等覺故。發菩提心墮決定者。謂有一類諸菩薩眾，已於無上正等菩提起決定心。此後乃至證於無上正等菩提，無復退轉。不虛修行墮決定者。謂諸菩薩已得自在，普於一切利有情行。如其所欲隨所造修終無空過。於此三種墮決定中，依于最後墮決定位，諸佛如來授諸菩薩墮決定記。
又諸菩薩略有五處定所應作。若不作已終不堪任證於無上正等菩提。何等為五？一者發菩提心。二者于諸有情深生哀愍。三者熾然精進。四者于諸明處方便修習。五者無有厭倦。
又諸菩薩于其五處常所應作。何等為五？一者于不放逸常所應作。二者無依無怙有苦
【English Translation】 English version: Heavy consequences.
Furthermore, Udanavarga (集句偈, a collection of verses) said:
'When Bodhisattvas receive predictions, they fall into certainty; things that must be done, things that should always be done, the most excellent, and the very last.'
It is said that Bodhisattvas, through roughly six aspects, receive predictions from the Tathagatas regarding their unsurpassed, perfect, and complete enlightenment. What are the six? First, being established in their lineage and not yet having generated the mind of enlightenment. Second, having already generated the mind of enlightenment. Third, being in the present moment. Fourth, not being in the present moment. Fifth, having a definite time limit, meaning they will attain unsurpassed, perfect, and complete enlightenment at a certain time. Sixth, having no definite time limit, meaning a prediction is given without specifying a definite time.
Furthermore, Bodhisattvas roughly fall into three kinds of certainty. What are the three? First, being established in their lineage, they fall into certainty. Second, generating the Bodhi-mind (菩提心, the mind of enlightenment), they fall into certainty. Third, practicing without fail, they fall into certainty. Those who are established in their lineage and fall into certainty are those Bodhisattvas who, being in the stage of their lineage, are called Bodhisattvas who have fallen into certainty. Why? Because if these Bodhisattvas encounter favorable conditions, they will certainly be able to attain unsurpassed, perfect, and complete enlightenment. Those who generate the Bodhi-mind and fall into certainty are those Bodhisattvas who have made a firm resolution towards unsurpassed, perfect, and complete enlightenment. From then on, until they attain unsurpassed, perfect, and complete enlightenment, they will never regress. Those who practice without fail and fall into certainty are those Bodhisattvas who have attained freedom and universally engage in activities that benefit sentient beings. Whatever they desire, whatever they cultivate, will never be in vain. Among these three kinds of falling into certainty, based on the last stage of falling into certainty, the Buddhas and Tathagatas give predictions to Bodhisattvas who have fallen into certainty.
Furthermore, Bodhisattvas have roughly five things that they definitely should do. If they do not do them, they will never be able to attain unsurpassed, perfect, and complete enlightenment. What are the five? First, generating the Bodhi-mind. Second, deeply feeling compassion for all sentient beings. Third, blazing forth with diligence. Fourth, skillfully practicing in all areas of knowledge. Fifth, being without weariness.
Furthermore, Bodhisattvas should always do these five things. What are the five? First, they should always engage in non-negligence. Second, those who are without support, without protection, and suffering
有貧諸有情所。常應為作依怙等事。三者于諸如來常應供養。四者常應遍知有失無失。五者一切所作若行若住諸作意中。大菩提心恒為導首。如是五種是諸菩薩常所應作。
又諸菩薩有十種法。一切菩薩許為最勝特為第一。建立在於最上法中。何等為十。一者菩薩種性。諸種性中最為殊勝。二者最初發心。于諸正愿最為殊勝。三者精進般若。普於一切波羅蜜多最為殊勝。四者愛語攝事。于諸攝事最為殊勝。五者如來世尊。于諸有情最為殊勝。六者悲愍有情。于諸無量最為殊勝。七者第四靜慮。于諸靜慮最為殊勝。八者空三摩地。於三等持最為殊勝。九者滅盡等至。于諸等至最為殊勝。十者如前所說所有清凈方便善巧。普於一切方便善巧最為殊勝。
複次嗢拖南曰。
諸施設建立 一切法尋思 及如實遍智 如是諸無量 說法果勝利 大乘性與攝 菩薩十應知 建立諸名號
謂諸菩薩略有四種施設建立。唯有如來及諸菩薩。能正施設能正建立。非餘一切若天若人若諸沙門若婆羅門。唯除聞已。何等為四。一者法施設建立。二者諦施設建立。三者理施設建立。四者乘施設建立。
云何名法施設建立。謂佛所說素呾纜等十二分教。次第結集次第安置次第制立。是名為法施設建立
【現代漢語翻譯】 現代漢語譯本： 對於貧困的眾生，菩薩應當經常為他們做依靠和幫助的事情。第二，對於一切如來（Tathagata，佛的稱號之一），菩薩應當經常供養。第三，菩薩應當經常普遍地瞭解什麼是正確的，什麼是不正確的。第四，在一切所作的事情中，無論是行走還是停留，菩薩都應以大菩提心（Mahabodhi-citta，覺悟之心）為指導。這五種是菩薩經常應當做的事情。
此外，菩薩有十種法，被一切菩薩認為是最好、最殊勝、最第一的，建立在最上的法中。這十種法是什麼呢？第一，菩薩的種性，在所有種性中最為殊勝。第二，最初的發心，在所有正愿中最為殊勝。第三，精進和般若（Prajna，智慧），在一切波羅蜜多（Paramita，到彼岸）中最為殊勝。第四，愛語和攝事，在所有攝事中最為殊勝。第五，如來世尊（Tathagata，佛的稱號之一），在所有有情眾生中最為殊勝。第六，悲憫有情，在所有無量心中最為殊勝。第七，第四靜慮，在所有靜慮中最為殊勝。第八，空三摩地（Samadhi，禪定），在所有三等持中最為殊勝。第九，滅盡等至，在所有等至中最為殊勝。第十，如前面所說的所有清凈方便善巧，在一切方便善巧中最為殊勝。
再次，總結偈說：
各種施設建立，一切法的尋思，以及如實遍智，如此種種無量，說法的果和勝利，大乘的體性和攝，菩薩十種應知，建立各種名號。
菩薩略有四種施設建立，只有如來和菩薩才能正確地施設和建立，其他一切，無論是天、人、沙門（Sramana，出家修行者）還是婆羅門（Brahmana，印度教祭司），都不能，除非他們聽聞過。這四種是什麼呢？第一是法施設建立，第二是諦施設建立，第三是理施設建立，第四是乘施設建立。
什麼叫做「法施設建立」呢？就是佛所說的素呾纜（Sutram，經）等十二分教，按照次第結集、按照次第安置、按照次第制定，這就叫做「法施設建立」。
【English Translation】 English version: Towards sentient beings who are poor, Bodhisattvas should always act as a refuge and support. Secondly, Bodhisattvas should always make offerings to all the Tathagatas (Tathagata, 'Thus Gone One,' an epithet of the Buddha). Thirdly, Bodhisattvas should always have comprehensive knowledge of what is right and what is wrong. Fourthly, in all actions, whether walking or staying, Bodhisattvas should always take the great Bodhicitta (Mahabodhi-citta, the mind of enlightenment) as their guide. These five are what Bodhisattvas should always do.
Furthermore, Bodhisattvas have ten dharmas (laws/qualities) that all Bodhisattvas acknowledge as the most excellent, the most supreme, and the foremost, established in the highest dharma. What are these ten? First, the Bodhisattva's lineage is the most outstanding among all lineages. Second, the initial aspiration is the most outstanding among all righteous vows. Third, diligence and Prajna (Prajna, wisdom) are the most outstanding among all Paramitas (Paramita, perfections). Fourth, loving speech and the act of gathering are the most outstanding among all acts of gathering. Fifth, the Tathagata (Tathagata, 'Thus Gone One,' an epithet of the Buddha) is the most outstanding among all sentient beings. Sixth, compassion for sentient beings is the most outstanding among all immeasurable qualities. Seventh, the fourth Dhyana (Dhyana, meditation) is the most outstanding among all meditations. Eighth, the Samadhi (Samadhi, concentration) of emptiness is the most outstanding among all Samadhis. Ninth, the cessation attainment is the most outstanding among all attainments. Tenth, as mentioned before, all pure skillful means are the most outstanding among all skillful means.
Again, the summary verse says:
Various establishments, the contemplation of all dharmas, and the comprehensive knowledge of reality, such immeasurable things, the fruit and victory of teaching the Dharma, the nature and gathering of the Mahayana, Bodhisattvas should know these ten, establishing various names.
Bodhisattvas have roughly four kinds of establishments. Only the Tathagatas and Bodhisattvas can correctly establish them; all others, whether gods, humans, Sramanas (Sramana, wandering ascetics) or Brahmanas (Brahmana, priests), cannot, unless they have heard of them. What are these four? First is the establishment of the Dharma, second is the establishment of Truth, third is the establishment of Reason, and fourth is the establishment of the Vehicle.
What is called the 'establishment of the Dharma'? It refers to the twelve divisions of teachings, such as Sutras (Sutram, discourses), spoken by the Buddha, which are collected in order, arranged in order, and established in order. This is called the 'establishment of the Dharma.'
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云何名諦施設建立。謂無量種。或立一諦。謂不虛妄義。唯有一諦無第二故。或立二諦。一世俗諦。二勝義諦。或立三諦。一相諦。二語諦。三用諦。或立四諦。一苦諦。二集諦。三滅諦。四道諦。或立五諦。一因諦。二果諦。三智諦。四境諦。五勝諦。或立六諦。一諦諦。二妄諦。三應遍知諦。四應永斷諦。五應作證諦。六應修習諦。或立七諦。一愛味諦。二過患諦。三出離諦。四法性諦。五勝解諦。六聖諦。七非聖諦。或立八諦。一行苦性諦。二壞苦性諦。三苦苦性諦。四流轉諦。五還滅諦。六雜染諦。七清凈諦。八正加行諦。或立九諦。一無常諦。二苦諦。三空諦。四無我諦。五有愛諦。六無有愛諦。七彼斷方便諦。八有餘依涅槃諦。九無餘依涅槃諦。或立十諦。一逼切苦諦。二財位匱乏苦諦。三界不平和苦諦。四所愛變壞苦諦。五粗重苦諦。六業諦。七煩惱諦。八聽聞正法如理作意諦。九正見諦。十正見果諦。如是等類名菩薩諦施設建立。若廣分別當知無量。
云何名理施設建立。謂四道理。此廣分別如前應知。
云何名乘施設建立。謂聲聞乘及獨覺乘無上大乘。如是三種一一各由七種行相施設建立。是名為乘施設建立。初聲聞乘七行相者。一於四聖諦無顛倒慧。二此慧所依。三此慧
【現代漢語翻譯】 現代漢語譯本 什麼是安立諦？ 謂有無量種。或安立一諦，即不虛妄之義。因為唯有一諦，沒有第二諦。或安立二諦：一為世俗諦，二為勝義諦。或安立三諦：一為相諦，二為語諦，三為用諦。或安立四諦：一為苦諦（dukkha-satya，關於苦的真理），二為集諦（samudaya-satya，關於苦的起因的真理），三為滅諦（nirodha-satya，關於苦的止息的真理），四為道諦（marga-satya，關於達到苦的止息的道路的真理）。或安立五諦：一為因諦，二為果諦，三為智諦，四為境諦，五為勝諦。或安立六諦：一為諦諦，二為妄諦，三為應遍知諦，四為應永斷諦，五為應作證諦，六為應修習諦。或安立七諦：一為愛味諦，二為過患諦，三為出離諦，四為法性諦，五為勝解諦，六為聖諦，七為非聖諦。或安立八諦：一為行苦性諦，二為壞苦性諦，三為苦苦性諦，四為流轉諦，五為還滅諦，六為雜染諦，七為清凈諦，八為正加行諦。或安立九諦：一為無常諦（anitya-satya，關於無常的真理），二為苦諦（dukkha-satya，關於苦的真理），三為空諦（sunyata-satya，關於空的真理），四為無我諦（anatman-satya，關於無我的真理），五為有愛諦，六為無有愛諦，七為彼斷方便諦，八為有餘依涅槃諦（sopadhisesa-nirvana-satya，有餘涅槃的真理），九為無餘依涅槃諦（nirupadhisesa-nirvana-satya，無餘涅槃的真理）。或安立十諦：一為逼切苦諦，二為財位匱乏苦諦，三為界不平和苦諦，四為所愛變壞苦諦，五為粗重苦諦，六為業諦（karma-satya，關於業的真理），七為煩惱諦（klesha-satya，關於煩惱的真理），八為聽聞正法如理作意諦，九為正見諦（samyag-drsti-satya，關於正見的真理），十為正見果諦。如是等等，名為菩薩安立諦。若廣為分別，當知其無量。 什麼是安立理？ 謂有四種道理。對此廣為分別，應如前所說理解。 什麼是安立乘？ 謂聲聞乘（sravaka-yana，聲聞的交通工具）及獨覺乘（pratyekabuddha-yana，獨覺佛的交通工具）無上大乘（anuttara-mahayana，無上大乘交通工具）。如此三種，每一種都由七種行相安立。這稱為安立乘。初聲聞乘的七種行相是：一、對於四聖諦（catvari-arya-satyani，四聖諦）具有無顛倒的智慧；二、此智慧所依；三、此智慧。
【English Translation】 English version What is meant by the establishment of Truths? It means there are countless kinds. Sometimes one Truth is established, meaning the sense of non-falsity. Because there is only one Truth, there is no second. Sometimes two Truths are established: one is the Conventional Truth (samvrti-satya), and the other is the Ultimate Truth (paramartha-satya). Sometimes three Truths are established: one is the Truth of Characteristics, the second is the Truth of Language, and the third is the Truth of Function. Sometimes four Truths are established: one is the Truth of Suffering (dukkha-satya), the second is the Truth of the Origin of Suffering (samudaya-satya), the third is the Truth of the Cessation of Suffering (nirodha-satya), and the fourth is the Truth of the Path to the Cessation of Suffering (marga-satya). Sometimes five Truths are established: one is the Truth of Cause, the second is the Truth of Effect, the third is the Truth of Wisdom, the fourth is the Truth of Object, and the fifth is the Truth of Excellence. Sometimes six Truths are established: one is the Truth of Truth, the second is the Truth of Illusion, the third is the Truth to be Fully Known, the fourth is the Truth to be Abandoned Forever, the fifth is the Truth to be Realized, and the sixth is the Truth to be Cultivated. Sometimes seven Truths are established: one is the Truth of Delight, the second is the Truth of Fault, the third is the Truth of Escape, the fourth is the Truth of Dharma-nature, the fifth is the Truth of Superior Understanding, the sixth is the Noble Truth, and the seventh is the Non-Noble Truth. Sometimes eight Truths are established: one is the Truth of the Nature of Suffering of Conditioning, the second is the Truth of the Nature of Suffering of Change, the third is the Truth of the Nature of Suffering of Suffering, the fourth is the Truth of Transmigration, the fifth is the Truth of Cessation, the sixth is the Truth of Defilement, the seventh is the Truth of Purity, and the eighth is the Truth of Right Effort. Sometimes nine Truths are established: one is the Truth of Impermanence (anitya-satya), the second is the Truth of Suffering (dukkha-satya), the third is the Truth of Emptiness (sunyata-satya), the fourth is the Truth of No-self (anatman-satya), the fifth is the Truth of Attachment, the sixth is the Truth of Non-Attachment, the seventh is the Truth of the Means to Abandon Attachment, the eighth is the Truth of Nirvana with Remainder (sopadhisesa-nirvana-satya), and the ninth is the Truth of Nirvana without Remainder (nirupadhisesa-nirvana-satya). Sometimes ten Truths are established: one is the Truth of Pressing Suffering, the second is the Truth of Suffering from Lack of Wealth and Position, the third is the Truth of Suffering from Imbalance of Elements, the fourth is the Truth of Suffering from the Destruction of Loved Ones, the fifth is the Truth of Suffering from Coarseness, the sixth is the Truth of Karma (karma-satya), the seventh is the Truth of Afflictions (klesha-satya), the eighth is the Truth of Hearing the True Dharma and Attending to it Properly, the ninth is the Truth of Right View (samyag-drsti-satya), and the tenth is the Truth of the Fruit of Right View. These and similar categories are called the Bodhisattva's establishment of Truths. If explained in detail, know that they are countless. What is meant by the establishment of Reason? It means the four kinds of reasoning. This should be understood as explained previously. What is meant by the establishment of Vehicle? It means the Hearer Vehicle (sravaka-yana), the Solitary Realizer Vehicle (pratyekabuddha-yana), and the Unsurpassed Great Vehicle (anuttara-mahayana). Each of these three is established by seven aspects. This is called the establishment of Vehicle. The seven aspects of the Hearer Vehicle are: first, non-inverted wisdom regarding the Four Noble Truths (catvari-arya-satyani); second, the basis of this wisdom; third, this wisdom.
所緣。四此慧伴類。五此慧作業。六此慧資糧。七此慧得果。當知由此七種行相施設建立。諸聲聞乘無不周備。如聲聞乘七種行相施設建立。其獨覺乘當知亦爾。無上大乘七行相者。一緣離言說事一切法中所有真如無分別平等性出離慧。二此慧所依。三此慧所緣。四此慧伴類。五此慧作業。六此慧資糧。七此慧得果。當知由此七種行相施設建立。無上大乘無不周備。
過去未來現在諸佛。及諸菩薩所有無倒施設建立。若曾所作若當所作若今所作。一切皆由如是四事。除此無有若過若增。
又諸菩薩為得四種如實遍知。於一切法起四尋思。何等為四。一名尋思。二事尋思。三自性假立尋思。四差別假立尋思。如是四種若廣分別應知如前真實義品。
又諸菩薩略有四種。於一切法如實遍知。一名尋思所引如實遍知。二事尋思所引如實遍知。三自性假立尋思所引如實遍知。四差別假立尋思所引如實遍知。如是四種若廣分別。應知如前真實義品。
又諸菩薩於五無量。能起一切善巧作用。何等為五。一有情界無量。二世界無量。三法界無量。四所調伏界無量。五調伏方便界無量。云何有情界無量。謂六十四諸有情眾名有情界。如前意地已具條列。若依相續差別無邊。云何世界無量。謂於十方無量世界
【現代漢語翻譯】 現代漢語譯本：所緣（所觀注的對象）。四、此慧伴類（與此智慧相應的心理活動）。五、此慧作業（此智慧所起的作用）。六、此慧資糧（修習此智慧所需的條件）。七、此慧得果（修習此智慧所獲得的果報）。應當知道，通過這七種行相的施設建立，聲聞乘（Śrāvakayāna）的一切內容都無不完備。如同聲聞乘的七種行相施設建立一樣，獨覺乘（Pratyekabuddhayāna）也應當知道是這樣的。無上大乘（Anuttarayāna）的七行相是：一、緣離言說事一切法中所有真如（Tathātā）無分別平等性出離慧（超越語言概念，體悟一切法真如實相的無分別平等智慧）。二、此慧所依（此智慧所依賴的基礎）。三、此慧所緣（此智慧所觀注的對象）。四、此慧伴類（與此智慧相應的心理活動）。五、此慧作業（此智慧所起的作用）。六、此慧資糧（修習此智慧所需的條件）。七、此慧得果（修習此智慧所獲得的果報）。應當知道，通過這七種行相的施設建立，無上大乘的一切內容都無不完備。 過去、未來、現在諸佛，以及諸菩薩所有無顛倒的施設建立，無論是過去所作、未來將作、還是現在所作，一切都由這四件事構成，除此之外，沒有更多或更少的。 又諸菩薩爲了獲得四種如實遍知（對一切事物如實、全面地瞭解），對一切法生起四種尋思（深入的思考和觀察）。哪四種呢？一、名尋思（對名稱的尋思）。二、事尋思（對事物的尋思）。三、自性假立尋思（對自性假立的尋思）。四、差別假立尋思（對差別假立的尋思）。這四種尋思如果廣為分別，應當知道如同前面真實義品（Tattvārtha）所說。 又諸菩薩略有四種，於一切法如實遍知。一、名尋思所引如實遍知。二、事尋思所引如實遍知。三、自性假立尋思所引如實遍知。四、差別假立尋思所引如實遍知。如是四種若廣分別。應知如前真實義品。 又諸菩薩對於五種無量，能夠生起一切善巧作用。哪五種呢？一、有情界無量（眾生界無量）。二、世界無量（宇宙世界無量）。三、法界無量（佛法界無量）。四、所調伏界無量（所教化眾生界無量）。五、調伏方便界無量（教化眾生的方法無量）。什麼是『有情界無量』呢？就是六十四種有情眾，名為有情界，如同前面意地（Manobhūmi）已經詳細列出。如果依據相續差別，則是無邊無際的。什麼是『世界無量』呢？就是十方無量的世界。
【English Translation】 English version: The object of focus. Fourth, the associates of this wisdom. Fifth, the activity of this wisdom. Sixth, the resources for this wisdom. Seventh, the result obtained from this wisdom. It should be known that through the establishment of these seven aspects, everything in the Śrāvakayāna (Vehicle of Hearers) is fully encompassed. Just as the seven aspects are established in the Śrāvakayāna, it should be understood that the Pratyekabuddhayāna (Vehicle of Solitary Buddhas) is also the same. The seven aspects of the Anuttarayāna (Unsurpassed Great Vehicle) are: First, the wisdom of detachment that focuses on the suchness (Tathātā), the non-conceptual equality, present in all dharmas (phenomena) that are beyond verbal expression. Second, the basis upon which this wisdom relies. Third, the object of focus for this wisdom. Fourth, the associates of this wisdom. Fifth, the activity of this wisdom. Sixth, the resources for this wisdom. Seventh, the result obtained from this wisdom. It should be known that through the establishment of these seven aspects, everything in the Anuttarayāna is fully encompassed. All the Buddhas of the past, future, and present, and all the faultless establishments of the Bodhisattvas, whether they have been done, will be done, or are being done now, all consist of these four things. Apart from these, there is neither more nor less. Furthermore, Bodhisattvas, in order to attain four kinds of true and complete knowledge, initiate four kinds of investigation (vitarka) into all dharmas. What are the four? First, investigation of names. Second, investigation of things. Third, investigation of self-nature as conceptual constructs. Fourth, investigation of differences as conceptual constructs. If these four kinds are extensively differentiated, it should be known as explained in the previous chapter on True Meaning (Tattvārtha). Furthermore, Bodhisattvas briefly have four kinds of true and complete knowledge regarding all dharmas. First, true and complete knowledge induced by investigation of names. Second, true and complete knowledge induced by investigation of things. Third, true and complete knowledge induced by investigation of self-nature as conceptual constructs. Fourth, true and complete knowledge induced by investigation of differences as conceptual constructs. If these four kinds are extensively differentiated, it should be known as explained in the previous chapter on True Meaning. Furthermore, Bodhisattvas, with respect to the five immeasurables, are able to generate all skillful activities. What are the five? First, the immeasurability of the sentient being realm (Sattvadhātu). Second, the immeasurability of the world realm (Lokadhātu). Third, the immeasurability of the dharma realm (Dharmadhātu). Fourth, the immeasurability of the realm to be tamed (Vinayadhātu). Fifth, the immeasurability of the means of taming (Vinayopāyadhātu). What is meant by 'the immeasurability of the sentient being realm'? It refers to the sixty-four kinds of sentient beings, which are called the sentient being realm, as already listed in detail in the previous section on the Mind-Ground (Manobhūmi). If based on the differences in continuity, it is boundless. What is meant by 'the immeasurability of the world realm'? It refers to the immeasurable worlds in the ten directions.
無量名號各各差別。如此世界名曰索訶。此界梵王名索訶主。如是一切皆當了知。云何法界無量。謂善不善無記諸法。如是等類差別道理。應知無量。云何所調伏界無量。謂或有一種所調伏界。一切有情可調伏者同一類故。或有二種所調伏界。一具縛。二不具縛。或有三種所調伏界。一鈍根。二中根。三利根。或有四種所調伏界。一剎帝利。二婆羅門。三吠舍。四戍達羅。或有五種所調伏界。一貪行。二瞋行。三癡行。四慢行。五尋思行。或有六種所調伏界。一在家。二出家。三未成熟。四已成熟。五未解脫。六已解脫。或有七種所調伏界。一輕毀。二中庸。三廣顯智。四略開智。五現所調伏。六當所調伏。七緣引調伏謂遇如是如是緣。即如是如是轉變。或有八種所調伏界。謂八部眾。從剎帝利乃至梵眾。或有九種所調伏界。一如來所化。二聲聞獨覺所化。三菩薩所化。四難調伏。五易調伏。六軟語調伏。七訶擯調伏。八遠調伏。九近調伏。或有十種所調伏界。一那落迦。二傍生。三琰摩世界。四欲界天人。五中有。六有色。七無色。八有想。九無想。十非想。非非想。如是略說品類差別有五十五。若依相續差別道理。當知無量。問有情界無量。所調伏界無量。有何差別。答一切有情若住種性不住種性。無有差別。總
【現代漢語翻譯】 現代漢語譯本 無量名號各有各的差別。如此世界名叫索訶(Sokaha，意為『堪忍』)。此界梵王名叫索訶主(Sokahapati，意為『索訶之主』)。像這樣的一切都應當瞭解。 什麼是法界無量呢？就是說善、不善、無記等各種法，像這些種類的差別道理，應當知道是無量的。 什麼是所調伏界無量呢？就是說，或者有一種所調伏界，一切有情可以被調伏的都屬於同一類。或者有兩種所調伏界，一是被束縛的，二是不被束縛的。或者有三種所調伏界，一是鈍根，二是中根，三是利根。或者有四種所調伏界，一是剎帝利(Ksatriya，意為『武士』)，二是婆羅門(Brahmana，意為『祭司』)，三是吠舍(Vaisya，意為『商人』)，四是戍達羅(Sudra，意為『奴隸』)。或者有五種所調伏界，一是貪行，二是瞋行，三是癡行，四是慢行，五是尋思行。或者有六種所調伏界，一是在家，二是出家，三是未成熟，四是已成熟，五是未解脫，六是已解脫。或者有七種所調伏界，一是輕毀，二是中庸，三是廣顯智，四是略開智，五是現所調伏，六是當所調伏，七是緣引調伏，就是說遇到這樣這樣的因緣，就會這樣這樣轉變。或者有八種所調伏界，就是八部眾，從剎帝利(Ksatriya，意為『武士』)，乃至梵眾。或者有九種所調伏界，一是如來所化，二是聲聞獨覺所化，三是菩薩所化，四是難調伏，五是易調伏，六是軟語調伏，七是訶擯調伏，八是遠調伏，九是近調伏。或者有十種所調伏界，一是那落迦(Naraka，意為『地獄』)，二是傍生，三是琰摩世界(Yama world，意為『閻羅王的世界』)，四是欲界天人，五是中有，六是有色，七是無色，八是有想，九是無想，十是非想非非想。 像這樣略說品類的差別有五十五種。如果依照相續差別的道理，應當知道是無量的。 問：有情界無量，所調伏界無量，有什麼差別？ 答：一切有情，無論住在種性還是不住在種性，沒有差別，總的來說都是有情界。
【English Translation】 English version The countless names are each different. This world is called Sokaha (meaning 'able to be endured'). The Brahma king of this realm is called Sokahapati (meaning 'Lord of Sokaha'). All of this should be understood. How is the Dharma realm immeasurable? It refers to the various dharmas such as good, non-good, and neutral. The differences and principles of these categories should be known as immeasurable. How is the realm of those to be tamed immeasurable? It refers to either one kind of realm of those to be tamed, where all sentient beings who can be tamed belong to the same category. Or there are two kinds of realms of those to be tamed: one is bound, and the other is not bound. Or there are three kinds of realms of those to be tamed: one is of dull faculties, the second is of middling faculties, and the third is of sharp faculties. Or there are four kinds of realms of those to be tamed: one is Ksatriya (meaning 'warrior'), the second is Brahmana (meaning 'priest'), the third is Vaisya (meaning 'merchant'), and the fourth is Sudra (meaning 'slave'). Or there are five kinds of realms of those to be tamed: one is of greed, the second is of hatred, the third is of delusion, the fourth is of pride, and the fifth is of discursive thought. Or there are six kinds of realms of those to be tamed: one is householders, the second is renunciates, the third is immature, the fourth is mature, the fifth is not liberated, and the sixth is liberated. Or there are seven kinds of realms of those to be tamed: one is easily disparaged, the second is mediocre, the third is of vast wisdom, the fourth is of concise wisdom, the fifth is currently being tamed, the sixth is to be tamed in the future, and the seventh is tamed by conditions, meaning that when encountering such and such conditions, they will transform in such and such ways. Or there are eight kinds of realms of those to be tamed, which are the eight classes of beings, from Ksatriya (meaning 'warrior') to Brahma hosts. Or there are nine kinds of realms of those to be tamed: one is transformed by the Tathagata, the second is transformed by Sravakas and Pratyekabuddhas, the third is transformed by Bodhisattvas, the fourth is difficult to tame, the fifth is easy to tame, the sixth is tamed by gentle words, the seventh is tamed by rebuke, the eighth is tamed from afar, and the ninth is tamed from nearby. Or there are ten kinds of realms of those to be tamed: one is Naraka (meaning 'hell'), the second is animals, the third is the Yama world (meaning 'the world of King Yama'), the fourth is the gods and humans of the desire realm, the fifth is the intermediate state, the sixth is the realm of form, the seventh is the formless realm, the eighth is the realm of perception, the ninth is the realm of non-perception, and the tenth is the realm of neither perception nor non-perception. Thus, briefly speaking, there are fifty-five kinds of differences in categories. If based on the principle of continuous differences, it should be known as immeasurable. Question: The realm of sentient beings is immeasurable, and the realm of those to be tamed is immeasurable. What is the difference? Answer: All sentient beings, whether they reside in a caste or do not reside in a caste, there is no difference. In general, they are all the realm of sentient beings.
名有情界無量。唯住種性彼彼位轉。乃得名為所調伏界無量。云何調伏方便界無量。謂如前說。當知此中亦有無量品類差別。
問何故總說此五無量如是次第。答以諸菩薩專精修習饒益有情。是故最初說有情界無量。是諸有情依于處所可得受化。是故第二說世界無量。是諸有情在彼彼界由種種法。或染或凈差別可得。是故第三說法界無量。即觀如是有情界中。有諸有情有所堪任有大勢力。堪能究竟解脫眾苦。是故第四說所調伏界無量。要由如是方便善巧。令諸有情究竟解脫。是故第五說調伏方便界無量。是故說言菩薩於此五種無量。能起一切善巧作用。
諸佛菩薩為諸有情宣說正法。當知有五大果勝利。何等為五。一者一類有情聞佛菩薩說正法時。遠塵離垢。于諸法中法眼生起。二者一類有情聞佛菩薩說正法時。得盡諸漏。三者一類有情聞佛菩薩說正法時。便於無上正等菩提發正願心。四者一類有情聞佛菩薩說正法時。證得菩薩最勝法忍。五者一類有情聞佛菩薩說正法已。受持讀誦修習正行。展轉方便令正法眼久住不滅。如是五種。當知名為諸佛菩薩所說正法大果勝利。
諸菩薩乘與七大性共相應故說名大乘。何等為七。一者法大性。謂十二分教中菩薩藏。攝方廣之教。二者發心大性。謂有一類于
【現代漢語翻譯】 現代漢語譯本：有情界（Sattvaloka，眾生界）的種類是無量的，他們安住于各自的種性，並在不同的地位上流轉。只有那些能夠被調伏的眾生，才能被稱為所調伏界無量。什麼是調伏方便界無量呢？就像前面所說的那樣，應當知道這裡面也有無量的品類差別。
問：為什麼總的說這五種無量是這樣的次第呢？答：因為諸位菩薩專心精進地修習饒益有情，所以最先說有情界無量。這些有情依賴於處所才能被教化，所以第二說世界無量。這些有情在不同的世界，由於種種法，或者染污或者清凈，而有差別，所以第三說法界無量。觀察這些有情界中，有一些有情具有堪能性，有很大的勢力，能夠究竟解脫眾苦，所以第四說所調伏界無量。要通過這樣的方便善巧，才能讓這些有情究竟解脫，所以第五說調伏方便界無量。因此說菩薩對於這五種無量，能夠發起一切善巧的作用。
諸佛菩薩爲了眾生宣說正法，應當知道有五種大的果報和殊勝利益。是哪五種呢？第一，有一類眾生聽聞佛菩薩宣說正法時，遠離塵垢，對於諸法生起法眼（Dharma-cakṣus，證悟之眼）。第二，有一類眾生聽聞佛菩薩宣說正法時，能夠漏盡煩惱。第三，有一類眾生聽聞佛菩薩宣說正法時，便對無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等覺）發起真正的願心。第四，有一類眾生聽聞佛菩薩宣說正法時，證得菩薩最殊勝的法忍（Dharma-kṣānti，對佛法的安忍）。第五，有一類眾生聽聞佛菩薩宣說正法后，受持讀誦，修習正行，輾轉方便，使正法眼長久住世而不滅。這五種，應當知道是諸佛菩薩所說正法的大的果報和殊勝利益。
諸菩薩乘與七種大的體性共同相應，所以被稱為大乘（Mahāyāna）。是哪七種呢？第一是法大性，指的是十二分教（Dvādaśāṅga-buddhavacana，佛陀教法的十二個方面）中的菩薩藏（Bodhisattva-piṭaka），包含方廣的教義。第二是發心大性，指的是有一類
【English Translation】 English version: The realm of sentient beings (Sattvaloka) is immeasurable. They abide in their respective lineages and transmigrate through various states. Only those who can be tamed are called the immeasurable realm of the tamed. What is the immeasurable realm of skillful means for taming? As mentioned before, it should be known that there are also immeasurable categories of differences within it.
Question: Why are these five immeasurables generally presented in this order? Answer: Because all Bodhisattvas diligently cultivate benefiting sentient beings, the immeasurable realm of sentient beings is mentioned first. These sentient beings rely on locations to be taught and transformed, so the immeasurable realm of worlds is mentioned second. These sentient beings in various worlds have differences due to various dharmas, either defiled or pure, so the immeasurable realm of dharma is mentioned third. Observing these realms of sentient beings, there are sentient beings who are capable and have great power, able to ultimately liberate themselves from all suffering, so the immeasurable realm of the tamed is mentioned fourth. It is through such skillful means that sentient beings can ultimately be liberated, so the immeasurable realm of skillful means for taming is mentioned fifth. Therefore, it is said that Bodhisattvas can initiate all skillful actions with these five immeasurables.
When Buddhas and Bodhisattvas proclaim the true Dharma for sentient beings, it should be known that there are five great fruits and benefits. What are the five? First, when a certain type of sentient being hears the Buddhas and Bodhisattvas proclaim the true Dharma, they become free from dust and defilements, and the Dharma-eye (Dharma-cakṣus, eye of enlightenment) arises within them regarding all dharmas. Second, when a certain type of sentient being hears the Buddhas and Bodhisattvas proclaim the true Dharma, they attain the exhaustion of all outflows (leaks). Third, when a certain type of sentient being hears the Buddhas and Bodhisattvas proclaim the true Dharma, they generate a genuine aspiration for unsurpassed, complete, and perfect enlightenment (Anuttarā-samyak-saṃbodhi). Fourth, when a certain type of sentient being hears the Buddhas and Bodhisattvas proclaim the true Dharma, they attain the most supreme Dharma-kṣānti (patience, acceptance of Dharma) of Bodhisattvas. Fifth, when a certain type of sentient being hears the Buddhas and Bodhisattvas proclaim the true Dharma, they uphold, recite, practice, and cultivate the true Dharma, and through various skillful means, ensure that the eye of the true Dharma remains for a long time without perishing. These five should be known as the great fruits and benefits of the true Dharma proclaimed by the Buddhas and Bodhisattvas.
The Bodhisattva Vehicle is called the Great Vehicle (Mahāyāna) because it corresponds with seven great natures. What are the seven? First is the great nature of Dharma, which refers to the Bodhisattva-piṭaka (collection of Bodhisattva teachings) within the twelve divisions of the teachings (Dvādaśāṅga-buddhavacana), encompassing the expansive teachings. Second is the great nature of the aspiration, which refers to a certain type of
其無上正等菩提發正願心。三者勝解大性。謂有一類於法大性生勝信解。四者增上意樂大性。謂有一類已過勝解行地。證入凈勝意樂地。五者資糧大性。謂福德資糧智慧資糧。修習圓滿能證無上正等菩提。六者時大性。謂經於三無數大劫。方證無上正等菩提。七者圓證大性。謂即所證無上菩提。由此圓證菩提自體。比余圓證功德自體。尚無與等。何況得有若過若增。當知此中若法大性若發心大性。若勝解大性若增上意樂大性。若資糧大性若時大性。如是六種。皆是圓證大性之因。圓證大性。是前六種大性之果。
有八種法能具足攝一切大乘。一者菩薩藏教。二者即于如是菩薩藏中。顯示諸法真實義教。三者即于如是菩薩藏中。顯示一切諸佛菩薩不可思議最勝廣大威力之教四者于上所說如理聽聞。五者如理思為先。趣勝意樂。六者趣勝意樂為先。入修行相。七者入修行相為先修果成滿。八者即由如是修果成滿究竟出離。
如是菩薩勤修學已。能證無上正等菩提。何等菩薩勤修學已能證無上正等菩提。當知菩薩略有十種。一住種性。二已趣入。三未凈意樂。四已凈意樂。五未成熟。六已成熟。七未墮決定。八已墮決定。九一生所繫。十住最後有。此中即住種性菩薩發心修學。名已趣入。即已趣入。乃至未入凈
【現代漢語翻譯】 現代漢語譯本： 其無上正等菩提發正願心。是指爲了證得無上正等菩提而發起真正的願望。三者勝解大性。是指有一類人對於佛法的大性產生殊勝的信心和理解。四者增上意樂大性。是指有一類人已經超越了勝解行地，證入了清凈殊勝的意樂地。五者資糧大性。是指福德資糧和智慧資糧修習圓滿，能夠證得無上正等菩提。六者時大性。是指需要經過三大無數劫的時間，才能證得無上正等菩提。七者圓證大性。是指所證得的無上菩提。由此圓滿證得菩提的自體，比其他圓滿證得的功德自體，尚且沒有可以與之相等同的，更何況是超過或者增加。應當知道這裡所說的法大性、發心大性、勝解大性、增上意樂大性、資糧大性、時大性這六種，都是圓證大性的原因。而圓證大性，是前面六種大性的結果。
有八種法能夠完全包含一切大乘。一是菩薩藏教。二是就在這樣的菩薩藏中，顯示諸法真實意義的教法。三是就在這樣的菩薩藏中，顯示一切諸佛菩薩不可思議最殊勝廣大的威力的教法。四是對上面所說的如理聽聞。五是以如理思惟為先導，趣入殊勝的意樂。六是以趣入殊勝的意樂為先導，進入修行的狀態。七是以進入修行的狀態為先導，修習果報成就圓滿。八是就由這樣的修習果報成就圓滿而最終出離。
像這樣菩薩勤奮修習之後，能夠證得無上正等菩提。什麼樣的菩薩勤奮修習之後能夠證得無上正等菩提呢？應當知道菩薩大致有十種。一是安住于種性。二是已經趣入。三是未清凈意樂。四是已清凈意樂。五是未成熟。六是已成熟。七是未墮決定。八是已墮決定。九是一生所繫。十是安住于最後有。這裡面，安住于種性的菩薩發起心修學，叫做已趣入。就是已經趣入，乃至未入清凈
【English Translation】 English version: They generate the right aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Thirdly, the greatness of superior understanding. This refers to a type of person who generates superior faith and understanding in the great nature of the Dharma. Fourthly, the greatness of heightened intention. This refers to a type of person who has surpassed the stage of superior understanding and practice, and has entered the pure and superior stage of intention. Fifthly, the greatness of accumulation. This refers to the complete cultivation of the accumulation of merit and the accumulation of wisdom, which enables the attainment of Anuttara-samyak-sambodhi. Sixthly, the greatness of time. This refers to the need to pass through three countless great kalpas (aeons) in order to attain Anuttara-samyak-sambodhi. Seventhly, the greatness of complete attainment. This refers to the Anuttara-sambodhi that is attained. By this complete attainment of the self-nature of Bodhi, even the self-nature of merit that is completely attained is not equal to it, let alone surpassing or increasing it. It should be known that among these, the greatness of Dharma, the greatness of aspiration, the greatness of superior understanding, the greatness of heightened intention, the greatness of accumulation, and the greatness of time, these six are all causes of the greatness of complete attainment. The greatness of complete attainment is the result of the preceding six greatnesses.
There are eight dharmas that can completely encompass all of the Mahayana. First, the teachings of the Bodhisattva-pitaka (Bodhisattva's collection of teachings). Second, within such Bodhisattva-pitaka, the teachings that reveal the true meaning of all dharmas. Third, within such Bodhisattva-pitaka, the teachings that reveal the inconceivable, most supreme, and vast power of all Buddhas and Bodhisattvas. Fourth, listening to what was said above with proper reasoning. Fifth, taking proper reflection as a guide, entering into superior intention. Sixth, taking entering into superior intention as a guide, entering into the aspect of practice. Seventh, taking entering into the aspect of practice as a guide, cultivating the fruition to completion. Eighth, precisely through such cultivation of the fruition to completion, ultimately attaining liberation.
Having diligently studied and practiced in this way, a Bodhisattva can attain Anuttara-samyak-sambodhi. What kind of Bodhisattva, having diligently studied and practiced, can attain Anuttara-samyak-sambodhi? It should be known that there are roughly ten types of Bodhisattvas. First, abiding in the lineage. Second, having already entered. Third, with unpurified intention. Fourth, with purified intention. Fifth, immature. Sixth, mature. Seventh, not yet fallen into certainty. Eighth, already fallen into certainty. Ninth, bound to one more life. Tenth, abiding in the final existence. Among these, the Bodhisattva abiding in the lineage who generates the aspiration to study and practice is called 'having already entered'. That is, having already entered, up to not yet entering purity.
意樂地。名未凈意樂。若已得入名已凈意樂。即凈意樂。乃至未入到究竟地。名未成熟。若已得入名已成熟。未成熟中乃至未得入決定地決定行地。名未決定。若已得入名已決定。已成熟中復有二種。一者一生所繫。謂此生無間當證無上正等菩提。二住最後有。謂即住此生能證無上正等菩提。
如是如說從初種性。廣說乃至能證無上正等菩提。十種菩薩于菩薩學能正修學。此上更無能正修學。若於中學若如是學。非如所說諸菩薩。上更有菩薩于菩薩學能正修學。
如是所說。一切菩薩當知復有如是等類無有差別隨德假名。所謂名為菩提薩埵摩訶薩埵。成就覺慧最上照明最勝真子最勝任持普能降伏最勝萌芽。亦名勇健亦名最聖。亦名商主亦名大稱。亦名憐愍亦名大福。亦名自在亦名法師。如是十方無邊無際諸世界中無邊菩薩。當知乃有內德。各別無量無邊假立想號。若諸菩薩現前自稱我是菩薩。于菩薩學不正修行。當知是名相似菩薩。非真菩薩。若諸菩薩現前自稱我是菩薩。于菩薩學能正修行當知是名真實菩薩。
瑜伽師地論卷第四十六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十七
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五
【現代漢語翻譯】 現代漢語譯本：意樂地（Adhimukti-bhumi，指菩薩修行過程中對佛法產生堅定信心的階段）：如果還沒有進入這個階段，就叫做『未凈意樂』。如果已經進入這個階段，就叫做『已凈意樂』，也就是清凈的意樂。乃至還沒有進入到究竟地（指菩薩修行的最終階段），就叫做『未成熟』。如果已經進入，就叫做『已成熟』。在『未成熟』的狀態中，乃至還沒有進入決定地（Niyata-bhumi，指菩薩修行達到不再退轉的階段）和決定行地（指菩薩修行行為不再動搖的階段），就叫做『未決定』。如果已經進入，就叫做『已決定』。在『已成熟』的狀態中，又有兩種：一種是『一生所繫』（Ekajati-pratibaddha，指來生必定成佛的菩薩），意思是此生之後，無間斷地就能證得無上正等菩提（Anuttara-samyak-sambodhi，指最高的、平等的、正確的覺悟，即成佛）。另一種是『住最後有』（指在此生就能證得無上正等菩提的菩薩）。 像這樣，如前面所說，從最初的種性（Gotra，指具有成佛潛質的眾生）開始，廣泛地講到能夠證得無上正等菩提，這十種菩薩在菩薩學（Bodhisattva-siksha，指菩薩的修行）中能夠正確地修學。除此之外，沒有其他的菩薩能夠正確地修學。如果對於菩薩學進行學習，或者像這樣學習，但並不像前面所說的那些菩薩一樣，那麼就沒有更高的菩薩能夠在菩薩學中正確地修學。 像前面所說的那樣，所有菩薩應當知道，還有像他們一樣的種類，沒有差別，只是隨著功德而有不同的假名。這些名稱包括菩提薩埵（Bodhisattva，指追求覺悟的眾生）、摩訶薩埵（Mahasattva，指偉大的眾生）、成就覺慧（指成就覺悟的智慧）、最上照明（指最上的光明）、最勝真子（指最殊勝的佛子）、最勝任持（指最殊勝的承擔者）、普能降伏（指普遍能夠降伏煩惱）、最勝萌芽（指最殊勝的萌芽）。也叫做勇健（指勇敢和堅強）、最聖（指最神聖）、商主（指領導者）、大稱（指偉大的名聲）、憐愍（指憐憫和慈悲）、大福（指巨大的福報）、自在（指自由自在）、法師（指宣講佛法的人）。像這樣，在十方無邊無際的諸世界中，有無邊的菩薩，應當知道他們有內在的功德，各自有無量無邊的假立的名稱。如果有些菩薩在眾人面前自稱『我是菩薩』，但對於菩薩學不能正確地修行，應當知道這是名為『相似菩薩』，不是真正的菩薩。如果有些菩薩在眾人面前自稱『我是菩薩』，並且對於菩薩學能夠正確地修行，應當知道這是名為『真實菩薩』。 《瑜伽師地論》卷第四十六 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第四十七 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中菩薩地第十五
【English Translation】 English version: The Ground of Adhimukti (Adhimukti-bhumi, referring to the stage in a Bodhisattva's practice where they develop firm faith in the Dharma): If one has not yet entered this stage, it is called 'Impure Adhimukti'. If one has already entered this stage, it is called 'Pure Adhimukti', which is pure intention. Until one has entered the ultimate ground (referring to the final stage of a Bodhisattva's practice), it is called 'Immature'. If one has entered, it is called 'Mature'. In the state of 'Immature', until one has entered the Ground of Certainty (Niyata-bhumi, referring to the stage where a Bodhisattva's practice no longer regresses) and the Ground of Determined Conduct (referring to the stage where a Bodhisattva's actions are unwavering), it is called 'Undetermined'. If one has entered, it is called 'Determined'. In the state of 'Mature', there are two types: one is 'Bound to One More Life' (Ekajati-pratibaddha, referring to a Bodhisattva who will definitely become a Buddha in the next life), meaning that after this life, without interruption, they will attain Anuttara-samyak-sambodhi (referring to the highest, equal, and correct enlightenment, i.e., Buddhahood). The other is 'Dwelling in the Last Existence' (referring to a Bodhisattva who can attain Anuttara-samyak-sambodhi in this life). Like this, as mentioned earlier, starting from the initial Gotra (referring to beings with the potential to become Buddhas), extensively speaking up to being able to attain Anuttara-samyak-sambodhi, these ten types of Bodhisattvas can correctly practice in the Bodhisattva-siksha (referring to the practice of Bodhisattvas). Apart from this, there are no other Bodhisattvas who can correctly practice. If one studies the Bodhisattva-siksha, or studies in this way, but not like the Bodhisattvas mentioned earlier, then there are no higher Bodhisattvas who can correctly practice in the Bodhisattva-siksha. As mentioned earlier, all Bodhisattvas should know that there are kinds like them, without difference, only with different assumed names according to their merits. These names include Bodhisattva (Bodhisattva, referring to a being who seeks enlightenment), Mahasattva (Mahasattva, referring to a great being), Accomplishment of Wisdom (referring to the accomplishment of enlightened wisdom), Supreme Illumination (referring to supreme light), Supreme True Child (referring to the most excellent child of the Buddha), Supreme Sustainer (referring to the most excellent sustainer), Universally Able to Subdue (referring to universally being able to subdue afflictions), Supreme Sprout (referring to the most excellent sprout). Also called Valiant (referring to bravery and strength), Most Sacred (referring to the most sacred), Merchant Leader (referring to a leader), Great Fame (referring to great fame), Compassionate (referring to compassion and mercy), Great Fortune (referring to great fortune), Free (referring to freedom), Dharma Teacher (referring to a person who teaches the Dharma). Like this, in the ten directions, in boundless and limitless worlds, there are boundless Bodhisattvas, and it should be known that they have inner merits, each with countless assumed names. If some Bodhisattvas claim in front of others 'I am a Bodhisattva', but cannot correctly practice the Bodhisattva-siksha, it should be known that this is called a 'Similar Bodhisattva', not a true Bodhisattva. If some Bodhisattvas claim in front of others 'I am a Bodhisattva', and can correctly practice the Bodhisattva-siksha, it should be known that this is called a 'True Bodhisattva'. Yogacarabhumi-sastra, Volume 46 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra Yogacarabhumi-sastra, Volume 47 Said by Bodhisattva Maitreya Tripiṭaka Master Xuanzang, by imperial order, translated the Bodhisattva-bhumi, the fifteenth section of the Local Division
第二持隨法瑜伽處菩薩相品第一
云何真實諸菩薩相。嗢拖南曰。
真實諸菩薩 五種相應知 自性依處果 次第攝五轉
謂諸菩薩有五真實菩薩之相。若成就者墮菩薩數。何等為五。一者哀愍。二者愛語。三者勇猛。四者舒手惠施。五者能解甚深義理密意。如是五法。當知一一各有五轉。一者自性。二者依處。三者果利。四者次第。五者相攝。
應知此中哀愍自性略有二種。一在意樂。二在正行。在意樂者。謂諸菩薩于諸有情。利益意樂安樂意樂。是名哀愍。在正行者。謂諸菩薩于諸有情。如所意樂隨力隨能身語饒益。是名哀愍。愛語自性。謂如前說。若慰喻語若慶悅語若勝益語。當知如前攝事品說。勇猛自性。謂諸菩薩剛決堅固。無所怯劣有大勢力。若諸菩薩廣大施性無染施性。是名舒手惠施自性。若諸菩薩四無礙解。及即于彼無倒引發正加行智。是名能解甚深義理密意自性。
當知菩薩哀愍依處略有五種。何等為五。一有苦有情。二惡行有情。三放逸有情。四邪行有情。五煩惱隨眠有情。那落迦等所有有情。皆為苦受連綿相續逼切而轉。如是名為有苦有情。或復有情雖非定苦。而多現行諸身惡行諸語惡行諸意惡行。于諸惡中喜樂安住。所謂屠養羊豬雞等不律儀輩。如是名為
【現代漢語翻譯】 現代漢語譯本 第二持隨法瑜伽處菩薩相品第一
云何真實諸菩薩相？嗢拖南（總結）曰：
真實諸菩薩 五種相應知 自性依處果 次第攝五轉
謂諸菩薩有五真實菩薩之相。若成就者墮菩薩數。何等為五？一者哀愍（憐憫）。二者愛語（柔和的言語）。三者勇猛（勇敢精進）。四者舒手惠施（慷慨佈施）。五者能解甚深義理密意（理解深刻的佛法含義）。如是五法。當知一一各有五轉。一者自性（本質）。二者依處（所依賴的基礎）。三者果利（結果和利益）。四者次第（順序）。五者相攝（相互包含）。
應知此中哀愍自性略有二種。一在意樂（內心的意願）。二在正行（正確的行為）。在意樂者。謂諸菩薩于諸有情（眾生）。利益意樂安樂意樂。是名哀愍。在正行者。謂諸菩薩于諸有情。如所意樂隨力隨能身語饒益。是名哀愍。愛語自性。謂如前說。若慰喻語（安慰的話語）若慶悅語（令人高興的話語）若勝益語（有益的話語）。當知如前攝事品說。勇猛自性。謂諸菩薩剛決堅固（剛強果斷，堅定不移）。無所怯劣有大勢力。若諸菩薩廣大施性無染施性（廣大的佈施，沒有貪戀的佈施）。是名舒手惠施自性。若諸菩薩四無礙解（四種無礙的辯才）。及即于彼無倒引發正加行智（正確無誤地引發精進修行的智慧）。是名能解甚深義理密意自性。
當知菩薩哀愍依處略有五種。何等為五？一有苦有情（受苦的眾生）。二惡行有情（作惡的眾生）。三放逸有情（懈怠放縱的眾生）。四邪行有情（行為不正的眾生）。五煩惱隨眠有情（被煩惱困擾的眾生）。那落迦（地獄）等所有有情。皆為苦受連綿相續逼切而轉。如是名為有苦有情。或復有情雖非定苦。而多現行諸身惡行諸語惡行諸意惡行。于諸惡中喜樂安住。所謂屠養羊豬雞等不律儀輩（屠夫，飼養豬羊雞等不守戒律的人）。如是名為
【English Translation】 English version The First Chapter on the Characteristics of Bodhisattvas in the Section on Yoga Practice Following the Dharma
What are the true characteristics of Bodhisattvas? The Udanas (summary) says:
True Bodhisattvas, know, are endowed with five qualities; Nature, basis, result, sequence, and mutual inclusion, these five transformations.
It is said that Bodhisattvas have five true characteristics of Bodhisattvas. Those who achieve them are counted among Bodhisattvas. What are the five? First, compassion (Ahimsa). Second, loving speech (Priya-vacana). Third, courage (Vīrya). Fourth, extending the hand in generosity (Dana). Fifth, being able to understand the profound meaning of the esoteric teachings (Gambhira-artha-nirdeśa). These are the five dharmas. Know that each of these has five transformations: first, nature (Svalakshana); second, basis (Ashraya); third, result and benefit (Phala); fourth, sequence (Krama); and fifth, mutual inclusion (Samgraha).
It should be known that the nature of compassion of Bodhisattvas is roughly of two kinds: first, in intention (Adhyashaya); second, in correct action (Prayoga). In intention, it means that Bodhisattvas have the intention to benefit and bring happiness to all sentient beings (Sattva). This is called compassion. In correct action, it means that Bodhisattvas, according to their intention, benefit sentient beings with their body and speech to the best of their ability. This is called compassion. The nature of loving speech is as previously described: words of comfort (Ashvasana-vacana), words of joy (Pramoda-vacana), and words of superior benefit (Uttara-vacana). Know that this is as described in the previous chapter on the means of unification. The nature of courage means that Bodhisattvas are firm and resolute (Dridha), without fear or weakness, and possess great power. If Bodhisattvas have a nature of great generosity and unstained generosity (Niralepa-dana), this is called the nature of extending the hand in generosity. If Bodhisattvas possess the four unimpeded eloquence (Pratibhana) and, from that, correctly and without error generate the wisdom of diligent practice (Yoga), this is called the nature of being able to understand the profound meaning of the esoteric teachings.
It should be known that the basis of compassion of Bodhisattvas is roughly of five kinds. What are the five? First, sentient beings who are suffering (Duhkha-sattva). Second, sentient beings who engage in evil deeds (Papa-karman). Third, sentient beings who are negligent (Pramatta-sattva). Fourth, sentient beings who engage in wrong conduct (Mithya-carin). Fifth, sentient beings who are afflicted by latent defilements (Klesha-anusaya-sattva). All sentient beings in Naraka (hell), etc., are continuously tormented by suffering. This is called sentient beings who are suffering. Or, sentient beings, although not necessarily in constant suffering, frequently engage in evil deeds of body, evil deeds of speech, and evil deeds of mind, and delight in dwelling in these evils, such as butchers, those who raise sheep, pigs, chickens, and other unprincipled individuals (Avrata). This is called
惡行有情。或復有情雖非定苦及行惡行。而於諸欲耽著受用常樂安住。種種俳優歌舞笑睇以自娛樂。所謂一類受欲塵者。如是名為放逸有情。或復有情雖非定苦行惡放逸。而依妄見修行種種苦解脫行。謂舍諸欲。于惡說法毗柰耶中而出家者。如是名為邪行有情。或復有情雖非定苦廣說乃至非修邪行。而或具縛或不具縛。為諸煩惱之所隨眠。謂正修行賢善異生及諸有學。是名煩惱隨眠有情。是名菩薩所有哀愍五種依處。由此依處由此所緣哀愍而轉。除此無有若過若增。當知菩薩愛語依處亦有五種。何等為五。一正言論語。二正慶悅語。三正安慰語。四正廣恣語。五如理說語。如是廣辯應知如前攝事品說。是名菩薩所有愛語五種依處。由此依處由此所緣愛語而轉。除此無有若過若增。當知菩薩勇猛依處亦有五種。何等為五。謂即如前菩提分品所說菩薩堅力持性五種依處。當知此是菩薩勇猛五種依處。由此依處由此所緣勇猛而轉。除此無有若過若增。當知菩薩舒手惠施亦五依處。何等為五。一數數惠施。二歡喜惠施。三殷重惠施。四無染惠施。五無依惠施。如是五種。如前施品廣辨。應知由此依處由此所緣。菩薩舒手惠施而轉。除此無有若過若增。當知菩薩能解甚深義理密意亦五依處。何等為五。謂于如來所說契經。隨順甚
【現代漢語翻譯】 現代漢語譯本 作惡的有情。或者還有一些有情，雖然沒有註定受苦，也沒有做惡行，卻沉溺於各種慾望，享受恒常的快樂，安住在各種戲曲歌舞、嬉笑玩樂之中，也就是那些沉迷於感官享樂的人。這被稱為放逸的有情。或者還有一些有情，雖然沒有註定受苦，沒有做惡行，也沒有放逸，卻依據錯誤的見解修行各種以苦行求得解脫的方法，也就是那些捨棄各種慾望，在錯誤的教法和戒律中出家的人。這被稱為邪行的有情。或者還有一些有情，雖然沒有註定受苦，（內容省略）乃至沒有修行邪行，卻或者被煩惱束縛，或者沒有被煩惱束縛，被各種煩惱所纏繞，也就是那些正在修行賢善之道的凡夫和各種有學之人。這被稱為煩惱隨眠的有情。這些就是菩薩所有哀憫之心的五種所依之處。菩薩的哀憫之心由此所依之處、由此所緣而生起。除了這些，沒有更多或更少的了。應當知道，菩薩愛語的所依之處也有五種。是哪五種呢？一是正直的言論，二是真誠的慶賀，三是恰當的安慰，四是適度的放縱，五是如理的解說。這些內容應當像前面《攝事品》所說的那樣詳細辨析。這些就是菩薩所有愛語的五種所依之處。菩薩的愛語由此所依之處、由此所緣而生起。除了這些，沒有更多或更少的了。應當知道，菩薩勇猛的所依之處也有五種。是哪五種呢？就是前面《菩提分品》所說的菩薩堅固力量和持守本性的五種所依之處。應當知道，這就是菩薩勇猛的五種所依之處。菩薩的勇猛由此所依之處、由此所緣而生起。除了這些，沒有更多或更少的了。應當知道，菩薩樂於佈施也有五種所依之處。是哪五種呢？一是經常佈施，二是歡喜佈施，三是慇勤佈施，四是無染布施，五是無所求佈施。這五種佈施，如前面《施品》中詳細辨析的那樣，應當知道菩薩樂於佈施由此所依之處、由此所緣而生起。除了這些，沒有更多或更少的了。應當知道，菩薩能夠理解甚深義理和密意的也有五種所依之處。是哪五種呢？就是對於如來所說的契經（Sutra），隨順甚
【English Translation】 English version Sentient beings who commit evil deeds. Or there are sentient beings who, although not destined for suffering nor engaging in evil deeds, are attached to various desires, enjoying constant pleasure and dwelling in various performances, songs, dances, laughter, and amusements, namely, those who indulge in sensual pleasures. These are called 'negligent sentient beings'. Or there are sentient beings who, although not destined for suffering, not engaging in evil deeds, nor being negligent, rely on false views to practice various asceticisms for liberation, namely, those who renounce desires and become monks in erroneous teachings and disciplines. These are called 'wrong-practicing sentient beings'. Or there are sentient beings who, although not destined for suffering, (content omitted) nor practicing wrongly, are either bound or unbound by afflictions, being subject to various defilements, namely, ordinary beings who are rightly practicing virtue and various learners. These are called 'affliction-latent sentient beings'. These are the five objects of compassion for a Bodhisattva. Compassion arises from these objects and these conditions. There is nothing more or less than these. It should be known that there are also five supports for a Bodhisattva's loving speech. What are the five? First, truthful speech; second, sincere congratulatory speech; third, appropriate comforting speech; fourth, moderate indulgent speech; fifth, reasoned explanation. These should be analyzed in detail as described in the previous chapter on 'Gathering Matters'. These are the five supports for a Bodhisattva's loving speech. Loving speech arises from these supports and these conditions. There is nothing more or less than these. It should be known that there are also five supports for a Bodhisattva's courage. What are the five? Namely, the five supports of steadfast strength and adherence to nature of a Bodhisattva as described in the previous chapter on 'Factors of Enlightenment'. It should be known that these are the five supports for a Bodhisattva's courage. Courage arises from these supports and these conditions. There is nothing more or less than these. It should be known that there are also five supports for a Bodhisattva's generous giving. What are the five? First, frequent giving; second, joyful giving; third, earnest giving; fourth, unpolluted giving; fifth, selfless giving. These five types of giving, as analyzed in detail in the previous chapter on 'Giving', should be known as the supports and conditions from which a Bodhisattva's generous giving arises. There is nothing more or less than these. It should be known that there are also five supports for a Bodhisattva's ability to understand profound meanings and hidden intentions. What are the five? Namely, regarding the Sutras (契經) spoken by the Tathagata (如來), following the profound
深甚深顯現。空性相應緣性緣起。應知是名第一依處。于毗奈耶毀犯善巧。還凈善巧。當知是名第二依處。于摩怛理迦。施設建立無倒法相。當知是名第三依處。能正顯除意趣難解諸法相義。當知是名第四依處。於一切法法義釋詞品類差別。當知是名第五依處由此依處由此所緣。菩薩能解甚深義理密意而轉。除此無有若過若增。
菩薩哀愍于諸有情。最初能斷怨害嫌恨。菩薩哀愍普於一切利有情事。皆能修作心無怯劣。於此加行嘗無厭倦。多住哀愍能攝無罪。現法樂住及饒益他。又如世尊所說修慈所得勝利。謂于現身毒藥刀杖不加害等。如是一切菩薩哀愍。皆當了知。是名菩薩哀愍果利。菩薩愛語。于現法中斷語四過。所謂妄語。離間。粗惡。及以綺語。由此愛語。于現法中能自攝受能攝受他。安隱而轉。菩薩愛語。于當來世其言敦肅言必信用。是名菩薩愛語果利。菩薩勇猛。于現法中能離一切懶惰懈怠心。常歡喜能受菩薩凈戒律儀。受已終無毀犯退屈。能正堪忍攝受自他。于當來世一切菩薩所起事業。稟性堅固。凡所造修若未成辦終無懈退。是名菩薩勇猛果利。當知菩薩舒手惠施。能解甚深義理密意所得果利。如威力品惠施威力般若威力差別。應知是名菩薩舒手惠施。能解甚深義理密意。二種果利。是名菩薩
【現代漢語翻譯】 現代漢語譯本： 甚深而又甚深的顯現，與空性相應的緣性緣起，應當知道這被稱為第一依處（第一可靠的依據）。 對於違反毗奈耶（戒律）的善巧，以及還凈（恢復清凈）的善巧，應當知道這被稱為第二依處（第二可靠的依據）。 對於摩怛理迦（論藏），能夠毫無顛倒地施設建立法相（佛法的特徵），應當知道這被稱為第三依處（第三可靠的依據）。 能夠正確地顯現並去除意趣難以理解的各種法相義理，應當知道這被稱為第四依處（第四可靠的依據）。 對於一切法的法義、解釋、詞語、品類差別，應當知道這被稱為第五依處（第五可靠的依據）。菩薩由此依處，由此所緣，能夠理解甚深義理的密意而行事，除此之外，沒有比這更好或更多的了。 菩薩哀愍一切有情（眾生），最初能夠斷除怨恨、傷害和嫌隙。菩薩哀愍普遍地利益一切有情，都能修作，內心沒有怯懦，對於這些加行（修行）從不厭倦。多住于哀愍，能夠攝取無罪，獲得現世的安樂，並且饒益他人。又如世尊所說，修慈所得的勝利，比如在現世中，毒藥、刀杖不能加害等等。像這樣的一切，菩薩哀愍都應當瞭解。這被稱為菩薩哀愍的果利（結果和利益）。 菩薩愛語，在現世中斷除語言的四種過失，即妄語（說謊）、離間（挑撥是非）、粗惡（惡語傷人）以及綺語（花言巧語）。通過愛語，在現世中能夠自我攝受，也能夠攝受他人，安穩地生活。菩薩愛語，在未來世，其言語敦厚誠懇，言必信守。這被稱為菩薩愛語的果利（結果和利益）。 菩薩勇猛，在現世中能夠遠離一切懶惰懈怠之心，常常歡喜地接受菩薩的清凈戒律儀，受持之後終不毀犯退縮，能夠正確地堪忍，攝受自己和他人。在未來世，一切菩薩所發起的事業，稟性堅固，凡所造作修習，若未完成，終不懈怠退縮。這被稱為菩薩勇猛的果利（結果和利益）。 應當知道，菩薩舒手惠施，能夠理解甚深義理密意所得到的果利，比如在威力品中，惠施的威力、般若的威力差別。應當知道這被稱為菩薩舒手惠施，能夠理解甚深義理密意的兩種果利。這被稱為菩薩。
【English Translation】 English version: Profound and exceedingly profound manifestation, dependent arising in accordance with emptiness, know that this is called the first refuge (first reliable basis). Skillfulness in transgressing the Vinaya (discipline), and skillfulness in purification (restoring purity), know that this is called the second refuge (second reliable basis). Regarding the Matrika (Abhidharma), being able to establish the characteristics of the Dharma (teachings) without inversion, know that this is called the third refuge (third reliable basis). Being able to correctly reveal and remove the meaning of various Dharma characteristics that are difficult to understand, know that this is called the fourth refuge (fourth reliable basis). Regarding the Dharma meaning, explanations, words, categories, and differences of all Dharmas, know that this is called the fifth refuge (fifth reliable basis). By this refuge, by this object of focus, a Bodhisattva is able to understand the hidden meaning of profound principles and act accordingly. Apart from this, there is nothing better or more. A Bodhisattva, out of compassion for all sentient beings, is initially able to cut off resentment, harm, and animosity. A Bodhisattva, out of compassion, universally benefits all sentient beings, is able to cultivate and act without timidity, and is never weary of these practices. Abiding greatly in compassion, one is able to gather merit without fault, attain happiness in this life, and benefit others. Furthermore, as the World Honored One has said, the benefits of cultivating loving-kindness include being unharmed by poison, weapons, and so on in this life. All of this should be understood as the fruit and benefit (result and advantage) of a Bodhisattva's compassion. A Bodhisattva's loving speech cuts off the four faults of speech in this life, namely, false speech (lying), divisive speech (sowing discord), harsh speech (abusive language), and frivolous speech (idle chatter). Through loving speech, one is able to gather oneself and gather others, and live peacefully in this life. A Bodhisattva's loving speech, in future lives, will be sincere and trustworthy. This is called the fruit and benefit (result and advantage) of a Bodhisattva's loving speech. A Bodhisattva's vigor enables one to be free from all laziness and sloth in this life, to always joyfully receive the pure precepts and vows of a Bodhisattva, and after receiving them, never violate or retreat from them. One is able to correctly endure and gather oneself and others. In future lives, all the activities initiated by a Bodhisattva will be firm in nature, and whatever is created and cultivated will never be abandoned until it is accomplished. This is called the fruit and benefit (result and advantage) of a Bodhisattva's vigor. It should be known that the fruit and benefit obtained by a Bodhisattva's generous giving, being able to understand the hidden meaning of profound principles, is like the difference between the power of giving and the power of prajna (wisdom) in the chapter on power. It should be known that this is called the two kinds of fruit and benefit of a Bodhisattva's generous giving, being able to understand the hidden meaning of profound principles. This is called a Bodhisattva.
五相果利。
云何五相如是次第。謂諸菩薩先修哀愍攝受有情。于彼顧念欲作饒益。次修愛語。為彼有情出不善處安立善處。宣說正理攝受教誨。次修勇猛。于已趣入諸有情類。若諸有情起諸邪行種種煩惱變異事中皆能堪忍。為不棄捨安住種種正行邪行諸有情故。是諸菩薩修勇猛已。一類有情以財攝受能令成熟。一類有情以法攝受能令成熟。一類有情以財以法二種攝受能令成熟。是故菩薩次後修習舒手惠施。能解甚深義理密意。當知是名菩薩五相前後次第。
問菩薩五相六到彼岸。何到彼岸攝。何等相。答菩薩哀愍。當知靜慮到彼岸攝。菩薩愛語。尸羅般若到彼岸攝。菩薩勇猛。進忍般若到彼岸攝。菩薩所有舒手惠施。當知即施到彼岸攝。菩薩所有能解甚深義理密意。靜慮般若到彼岸攝。
如是真實菩薩五相。當知一一皆有五轉。所謂自性。依處。果利。次第。相攝。已廣分別應如實知。
本地分中菩薩地第十五第二持隨法瑜伽處分品第二
在家出家二分菩薩。有幾種法正修學時。速證無上正等菩提嗢拖南曰。
二分諸菩薩 初事業善修 善巧饒益他 迴向最為后
謂諸菩薩或在家分或出家分差別轉時。略有四法。當知令此在家出家二分菩薩正勤修學速證無上正等菩
【現代漢語翻譯】 現代漢語譯本 五相果利。
什麼是五相以及它們的次第？菩薩首先修習哀愍（karuna，憐憫）以攝受有情（sattva，眾生），顧念他們並希望為他們帶來利益。其次修習愛語（priyavacana，柔和的言語），引導有情脫離不善之處，安立於良善之處，宣說正理以攝受和教誨他們。再次修習勇猛（virya，精進），對於已經開始幫助的有情，即使他們出現邪行和種種煩惱變異，都能堪忍。爲了不捨棄他們，安住于種種正行和邪行的有情。菩薩修習勇猛之後，一部分有情可以通過財物攝受使其成熟，一部分有情可以通過佛法攝受使其成熟，還有一部分有情可以通過財物和佛法兩種方式攝受使其成熟。因此，菩薩接下來修習舒手惠施（dāna，佈施），並且能夠理解甚深義理和密意。應當知道，這就是菩薩五相的前後次第。
問：菩薩的五相與六到彼岸（paramita，波羅蜜），哪些相包含在哪些到彼岸中？答：菩薩的哀愍，應當知道包含在靜慮到彼岸（dhyana-paramita，禪定波羅蜜）中。菩薩的愛語，包含在尸羅（sila，戒律）和般若到彼岸（prajna-paramita，智慧波羅蜜）中。菩薩的勇猛，包含在精進（virya，精進）和忍辱（ksanti，忍辱）以及般若到彼岸中。菩薩的舒手惠施，應當知道包含在佈施到彼岸中。菩薩能夠理解甚深義理和密意，包含在靜慮和般若到彼岸中。
像這樣真實的菩薩五相，應當知道每一個相都有五種轉變，即自性、依處、果利、次第、相攝。已經廣泛地分別說明，應當如實地瞭解。
本地分中菩薩地第十五第二持隨法瑜伽處分品第二
在家和出家兩類菩薩，在正確修學時，通過哪幾種法能夠迅速證得無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺）？總結如下：
二分諸菩薩，初事業善修，善巧饒益他，迴向最為后。
也就是說，菩薩或者是在家身份，或者是出家身份，在不同的情況下，略有四種法。應當知道，這四種法能使在家和出家兩類菩薩正確地勤奮修學，迅速證得無上正等菩提。
【English Translation】 English version The Five Aspects and Their Benefits.
What are the five aspects and their order? Bodhisattvas first cultivate compassion (karuna) to embrace sentient beings (sattva), caring for them and wishing to bring them benefit. Second, they cultivate loving speech (priyavacana), guiding sentient beings away from unwholesome states and establishing them in wholesome states, proclaiming the right principles to embrace and teach them. Third, they cultivate courage (virya), being able to endure the evil deeds and various afflictions and changes of those sentient beings whom they have begun to help. In order not to abandon them, they abide with sentient beings who engage in various right and wrong actions. After bodhisattvas cultivate courage, some sentient beings can be matured through material support, some can be matured through Dharma support, and some can be matured through both material and Dharma support. Therefore, bodhisattvas next cultivate extending their hands in generosity (dāna), and are able to understand profound meanings and esoteric intentions. It should be known that this is the sequential order of the five aspects of a bodhisattva.
Question: Of the five aspects of a bodhisattva and the six perfections (paramita), which aspects are included in which perfections? Answer: The compassion of a bodhisattva should be known to be included in the perfection of meditative concentration (dhyana-paramita). The loving speech of a bodhisattva is included in the perfection of morality (sila) and the perfection of wisdom (prajna-paramita). The courage of a bodhisattva is included in the perfection of diligence (virya), the perfection of patience (ksanti), and the perfection of wisdom. The extending of hands in generosity of a bodhisattva should be known to be included in the perfection of giving. The ability of a bodhisattva to understand profound meanings and esoteric intentions is included in the perfection of meditative concentration and the perfection of wisdom.
Like this, the true five aspects of a bodhisattva should be known to each have five transformations, namely, self-nature, basis, benefit, order, and mutual inclusion. They have been extensively explained, and should be understood as they truly are.
Chapter Two on the Yoga Practice of Upholding the Dharma, Section Two, of the Fifteenth Book, 'The Bodhisattva Grounds' in the 'Local Division'
What are the few dharmas by which bodhisattvas, both lay and ordained, can quickly attain unsurpassed complete and perfect enlightenment (anuttara-samyak-sambodhi) when practicing correctly? The summary is as follows:
Bodhisattvas of both kinds, first cultivate good deeds, skillfully benefit others, and dedicate the merit last.
That is to say, bodhisattvas, whether in lay or ordained status, have four dharmas in different situations. It should be known that these four dharmas enable both lay and ordained bodhisattvas to diligently practice correctly and quickly attain unsurpassed complete and perfect enlightenment.
提。何等為四。一者善修事業。二者方便善巧。三者饒益於他。四者無倒回向。
云何菩薩善修事業。謂諸菩薩於六波羅蜜多。決定修作委悉修作。恒常修作無罪修作。云何菩薩于施波羅蜜多決定修作。謂諸菩薩現有種種可施財法。諸乞求者正現在前有恩無恩有德有失無有差別。要當施與。若人非人若諸沙門。若婆羅門及余世間無有如法。能令施心有所傾動。云何菩薩于施波羅蜜多委悉修作。謂諸菩薩現有種種可施財法。諸乞求者正現在前。一切施與無有少物于諸有情而不能捨。于內身命尚能惠施。何況外物。云何菩薩于施波羅蜜多恒常修作。謂諸菩薩于修惠施。無有厭倦。恒常無間於一切時。隨有所得即隨惠施無所吝惜。云何菩薩于施波羅蜜多無罪修作。謂諸菩薩遠離如前施品所說諸雜染施。修行所餘無雜染施。如是菩薩于施波羅蜜多。能善修作。如於施波羅蜜多能善修作。如是于戒忍精進靜慮慧波羅蜜多。如其所應當知亦爾。是名菩薩由四行相於其六種波羅蜜多。決定修作委悉修作。恒常修作無罪修作。
云何菩薩方便善巧。當知如是方便善巧略有十種。何等為十。一者憎背聖教有情除其恚惱方便善巧。二者處中有情令其趣入方便善巧。三者已趣入者令其成熟方便善巧。四者已成熟者令得解脫方便善
【現代漢語翻譯】 現代漢語譯本：提問：什麼是四種行相？回答：第一是善於修習事業，第二是方便善巧，第三是饒益他人，第四是無顛倒回向。
問：什麼是菩薩善於修習事業？答：菩薩對於六波羅蜜多（六度：佈施、持戒、忍辱、精進、禪定、智慧），決定修作，委悉修作，恒常修作，無罪修作。問：什麼是菩薩對於佈施波羅蜜多（Dāna-pāramitā，佈施度）決定修作？答：菩薩現有種種可以佈施的財物和佛法，所有乞求者正好出現在面前，無論有恩無恩，有德無德，都沒有差別，一定要施與。無論是人還是非人，無論是沙門（Śrāmaṇa，出家修行者）還是婆羅門（Brāhmaṇa，祭司），以及其他世間的人，都沒有誰能如法地使菩薩的佈施之心有所動搖。問：什麼是菩薩對於佈施波羅蜜多委悉修作？答：菩薩現有種種可以佈施的財物和佛法，所有乞求者正好出現在面前，一切都施與，沒有絲毫東西對於有情眾生而不能捨棄。對於自己的身命尚且能夠惠施，何況是身外之物。問：什麼是菩薩對於佈施波羅蜜多恒常修作？答：菩薩對於修習佈施，沒有厭倦，恒常不斷，在一切時候，隨有所得就隨之惠施，沒有吝惜。問：什麼是菩薩對於佈施波羅蜜多無罪修作？答：菩薩遠離像前面佈施品所說的各種雜染的佈施，修行其餘沒有雜染的佈施。像這樣，菩薩對於佈施波羅蜜多，能夠善於修作。像對於佈施波羅蜜多能夠善於修作一樣，對於持戒（Śīla-pāramitā，戒度）、忍辱（Kṣānti-pāramitā，忍度）、精進（Vīrya-pāramitā，精進度）、靜慮（Dhyāna-pāramitā，禪定度）、智慧（Prajñā-pāramitā，智慧度）波羅蜜多，也應當知道是這樣的。這叫做菩薩由四種行相，對於六種波羅蜜多，決定修作，委悉修作，恒常修作，無罪修作。
問：什麼是菩薩方便善巧？答：應當知道這樣的方便善巧略有十種。問：什麼是十種？答：第一是對於憎恨違背聖教的有情，消除他們的恚惱，這是方便善巧。第二是對於處在中等狀態的有情，使他們趣入佛法，這是方便善巧。第三是對於已經趣入佛法的有情，使他們成熟，這是方便善巧。第四是對於已經成熟的有情，使他們得到解脫，這是方便善巧。
【English Translation】 English version: Question: What are the four aspects? Answer: First is skillfully cultivating activities, second is skillful means, third is benefiting others, and fourth is non-inverted dedication.
Question: What is a Bodhisattva's skillful cultivation of activities? Answer: Bodhisattvas, with regard to the six Pāramitās (perfections: generosity, discipline, patience, diligence, concentration, and wisdom), decisively cultivate, thoroughly cultivate, constantly cultivate, and faultlessly cultivate. Question: What is a Bodhisattva's decisive cultivation with regard to the Dāna-pāramitā (perfection of generosity)? Answer: Bodhisattvas, possessing various kinds of wealth and Dharma that can be given, when beggars appear before them, whether they are kind or unkind, virtuous or not, make no distinction and are sure to give. Whether they are humans or non-humans, whether they are Śrāmaṇas (ascetics) or Brāhmaṇas (priests), or other beings in the world, none can righteously cause the Bodhisattva's mind of generosity to waver. Question: What is a Bodhisattva's thorough cultivation with regard to the Dāna-pāramitā? Answer: Bodhisattvas, possessing various kinds of wealth and Dharma that can be given, when beggars appear before them, give everything, without holding back anything from sentient beings. They are even able to give away their own lives, let alone external objects. Question: What is a Bodhisattva's constant cultivation with regard to the Dāna-pāramitā? Answer: Bodhisattvas, in cultivating generosity, are never weary, constantly and continuously, at all times, giving away whatever they obtain, without any stinginess. Question: What is a Bodhisattva's faultless cultivation with regard to the Dāna-pāramitā? Answer: Bodhisattvas avoid the various defiled forms of generosity as described in the previous section on generosity, and cultivate the remaining undefiled forms of generosity. In this way, Bodhisattvas are able to skillfully cultivate the Dāna-pāramitā. Just as they are able to skillfully cultivate the Dāna-pāramitā, so too should it be understood with regard to the Śīla-pāramitā (perfection of discipline), Kṣānti-pāramitā (perfection of patience), Vīrya-pāramitā (perfection of diligence), Dhyāna-pāramitā (perfection of concentration), and Prajñā-pāramitā (perfection of wisdom). This is called a Bodhisattva's decisive cultivation, thorough cultivation, constant cultivation, and faultless cultivation of the six Pāramitās through four aspects.
Question: What are the skillful means of a Bodhisattva? Answer: It should be known that such skillful means are roughly of ten kinds. Question: What are the ten kinds? Answer: First, for sentient beings who hate and turn away from the holy teachings, to remove their anger and vexation is skillful means. Second, for sentient beings who are in a middling state, to lead them to enter the Dharma is skillful means. Third, for sentient beings who have already entered the Dharma, to bring them to maturity is skillful means. Fourth, for sentient beings who have already matured, to lead them to liberation is skillful means.
巧。五者于諸世間一切異論方便善巧。六者于諸菩薩凈戒律儀受持毀犯能正觀察方便善巧。七者于諸正愿方便善巧。八者于聲聞乘方便善巧。九者于獨覺乘方便善巧。十者于其大乘方便善巧。如是一切方便善巧。如前即此菩薩地中隨彼彼處已廣分別。如應當知。如是十種菩薩所有方便善巧能作五事。謂由前四種方便善巧。令諸菩薩能正安立所化有情于自義利。由於世間一切異論方便善巧。令諸菩薩善能摧伏一切異論。由於菩薩凈戒律儀受持毀犯。能正觀察方便善巧。令諸菩薩不犯所犯。犯已速疾如法悔除。于善清凈菩薩所受凈戒律儀。能善修瑩。由於正愿方便善巧。令諸菩薩能證當來一切所愛事義圓滿。由於三乘方便善巧。令諸菩薩于諸有情隨其種性根及勝解說相稱法說順正理。是名十種方便善巧。令諸菩薩能作五事。由此五事能令菩薩現法當來一切事義皆得究竟。
云何菩薩饒益於他。謂諸菩薩依四攝事。即佈施愛語利行同事。能與一分有情利益。能與一分有情安樂。能與一分所化有情利益安樂。是名略說菩薩所有饒益於他。廣說如前自他利品。應知其相。
云何菩薩無倒回向。謂諸菩薩三門積集所有善根。即善修事業。方便善巧饒益於他。去來今世一切攝取。以淳一味妙凈信心。回求無上正等菩提。
【現代漢語翻譯】 現代漢語譯本 巧。五者，于諸世間一切異論，方便善巧。六者，于諸菩薩凈戒律儀，受持毀犯，能正觀察，方便善巧。七者，于諸正愿，方便善巧。八者，于聲聞乘，方便善巧。九者，于獨覺乘，方便善巧。十者，于其大乘，方便善巧。如是一切方便善巧，如前即此《菩薩地》中隨彼彼處已廣分別，如應當知。如是十種菩薩所有方便善巧，能作五事。謂由前四種方便善巧，令諸菩薩能正安立所化有情于自義利。由於世間一切異論方便善巧，令諸菩薩善能摧伏一切異論。由於菩薩凈戒律儀受持毀犯，能正觀察方便善巧，令諸菩薩不犯所犯，犯已速疾如法悔除，于善清凈菩薩所受凈戒律儀，能善修瑩。由於正愿方便善巧，令諸菩薩能證當來一切所愛事義圓滿。由於三乘方便善巧，令諸菩薩于諸有情隨其種性、根及勝解，說相稱法，說順正理。是名十種方便善巧，令諸菩薩能作五事。由此五事，能令菩薩現法當來一切事義皆得究竟。
云何菩薩饒益於他？謂諸菩薩依四攝事，即佈施、愛語、利行、同事，能與一分有情利益，能與一分有情安樂，能與一分所化有情利益安樂。是名略說菩薩所有饒益於他。廣說如前《自他利品》，應知其相。
云何菩薩無倒回向？謂諸菩薩三門積集所有善根，即善修事業，方便善巧饒益於他，去來今世一切攝取，以淳一味妙凈信心，回求無上正等菩提（Anuttara-samyak-sambodhi）。
【English Translation】 English version Skillful. Fifth, skillful in means regarding all different views in the world. Sixth, skillful in means regarding the pure precepts and discipline of all Bodhisattvas, being able to correctly observe adherence and transgression. Seventh, skillful in means regarding all correct vows. Eighth, skillful in means regarding the Śrāvakayāna (Vehicle of Hearers). Ninth, skillful in means regarding the Pratyekabuddhayāna (Vehicle of Solitary Buddhas). Tenth, skillful in means regarding the Mahāyāna (Great Vehicle). All such skillful means, as previously extensively explained in the 'Bodhisattvabhūmi' (Stages of a Bodhisattva) in various places, should be understood accordingly. These ten kinds of skillful means possessed by Bodhisattvas enable them to accomplish five things. Namely, through the first four kinds of skillful means, Bodhisattvas can correctly establish sentient beings to be transformed in their own benefit and welfare. Through skillful means regarding all different views in the world, Bodhisattvas are able to skillfully subdue all different views. Through skillful means regarding the pure precepts and discipline of Bodhisattvas, being able to correctly observe adherence and transgression, Bodhisattvas do not commit offenses, and if they do, they quickly repent and purify themselves according to the Dharma. They are able to skillfully cultivate and purify the pure precepts and discipline received by Bodhisattvas. Through skillful means regarding correct vows, Bodhisattvas are able to realize the complete fulfillment of all beloved matters and meanings in the future. Through skillful means regarding the Three Vehicles, Bodhisattvas, according to the nature, roots, and superior understanding of sentient beings, speak Dharma that is appropriate and in accordance with correct reasoning. These are called the ten kinds of skillful means that enable Bodhisattvas to accomplish five things. Through these five things, Bodhisattvas can attain ultimate fulfillment in all matters and meanings in the present and future.
How do Bodhisattvas benefit others? It is that Bodhisattvas rely on the Four Means of Attraction, namely, giving (dāna), loving speech (priyavacana), beneficial action (arthakṛtya), and acting in concert (samānārthatā), to give benefit to a portion of sentient beings, to give happiness to a portion of sentient beings, and to give benefit and happiness to a portion of sentient beings to be transformed. This is a brief explanation of how Bodhisattvas benefit others. A detailed explanation can be found in the previous chapter on 'Benefiting Oneself and Others,' where its characteristics should be understood.
How do Bodhisattvas perform non-inverted dedication? It is that Bodhisattvas accumulate all meritorious roots through the three doors (body, speech, and mind), namely, skillfully cultivating activities, skillfully benefiting others through means, and encompassing everything in the past, present, and future, with pure and unadulterated faith, dedicating it to seeking the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi).
終不用此所集善根希求世間余果異熟。唯除無上正等菩提。
世尊所有為在家分或出家分諸菩薩說所應學法。當知一切此四所攝。謂善修事業。方便善巧饒益於他。無倒回向。是故如是善修事業方便善巧饒益於他無倒回向諸菩薩眾。親近鄰逼難得難證無上菩提。當知過去未來現在所有菩薩。或在家分或出家分。精勤修學于其無上正等菩提曾當現證。一切皆由如是四法。除此無有若過若增。
又諸菩薩或在家分或出家分。雖復同於如是四法正勤修學。而出家者于在家者。甚大殊異甚大高勝。所以者何。當知一切出家菩薩。于其父母妻子親屬攝受過患皆得解脫。在家菩薩則不如是。又復一切出家菩薩。于為攝受父母親屬。營農商估事王業等種種艱辛遽務憂苦。皆得解脫。在家菩薩則不如是。又復一切出家菩薩。一向能行鉤鎖梵行。在家菩薩則不如是。又復一切出家菩薩。普於一切菩提分法速證通慧。隨所造修彼彼善法。皆能疾疾到于究竟。在家菩薩則不如是。又復一切出家菩薩。安住決定清凈律儀。凡所發言眾咸信奉。在家菩薩則不如是。如是等類無量善法。當知一切出家菩薩于在家者。甚大殊異甚大高勝。
本地分中菩薩地第十五第二持隨法瑜伽處增上意樂品第三
云何菩薩增上意樂。嗢拖南
【現代漢語翻譯】 現代漢語譯本 最終不會用所積累的善根去希求世間的其他果報和異熟果，只會用來希求無上正等菩提（Anuttara-samyak-sambodhi，無上的、正確的、平等的覺悟）。
世尊為在家或出家的菩薩所說的應該修學的法，應當知道一切都包含在這四點之中：善於修習事業，以方便善巧饒益他人，毫無顛倒地迴向。因此，像這樣善於修習事業、以方便善巧饒益他人、毫無顛倒地迴向的菩薩眾，能夠親近、鄰近、容易獲得、容易證得無上菩提。應當知道，過去、未來、現在所有的菩薩，或在家，或出家，精勤修學無上正等菩提，曾經、將要、正在證得，一切都是由於這四種法。除了這些，沒有更多或更少的。
此外，諸位菩薩，或在家，或出家，雖然同樣精勤修學這四種法，但是出家者與在家者相比，有極大的差異，極其高勝。為什麼呢？應當知道，一切出家菩薩，對於父母、妻子、親屬的攝受過患，都能夠解脫，而 在家菩薩則不能這樣。而且，一切出家菩薩，爲了攝受父母親屬，從事農業、商業、估價、侍奉王業等等的種種艱辛勞務、憂慮痛苦，都能夠解脫，而 在家菩薩則不能這樣。而且，一切出家菩薩，能夠一直奉行清凈的梵行（Brahmacarya，清凈的行為），而 在家菩薩則不能這樣。而且，一切出家菩薩，普遍對於一切菩提分法（Bodhipaksa-dharma，幫助達到菩提的法）迅速證得通達智慧，隨著所造作修習的種種善法，都能夠迅速達到究竟，而 在家菩薩則不能這樣。而且，一切出家菩薩，安住于決定的清凈律儀（Vinaya，戒律），凡是所說的話，大眾都相信奉行，而 在家菩薩則不能這樣。像這樣等等無數的善法，應當知道，一切出家菩薩與在家者相比，有極大的差異，極其高勝。
《本地分》中《菩薩地》第十五，《第二持隨法瑜伽處增上意樂品》第三
什麼是菩薩的增上意樂（Adhyashaya，強烈的意願）？ 綱要如下：
【English Translation】 English version Ultimately, they will not use the accumulated roots of good to seek other worldly fruits and retributions, but only to seek Anuttara-samyak-sambodhi (unexcelled, right, and equal enlightenment).
All the teachings that the World Honored One (世尊) has given to Bodhisattvas, whether they are lay practitioners or renunciates, regarding the practices they should learn, are encompassed by these four aspects: skillfully cultivating activities, benefiting others with expedient means and skillful techniques, and dedicating merit without inversion. Therefore, Bodhisattvas who skillfully cultivate activities, benefit others with expedient means and skillful techniques, and dedicate merit without inversion, can approach, draw near to, easily obtain, and easily realize Anuttara-samyak-sambodhi. It should be known that all Bodhisattvas of the past, future, and present, whether lay practitioners or renunciates, who diligently study Anuttara-samyak-sambodhi, have attained, will attain, or are attaining it, all do so through these four dharmas. Apart from these, there is neither more nor less.
Furthermore, although all Bodhisattvas, whether lay practitioners or renunciates, diligently cultivate these four dharmas in the same way, renunciates are vastly different and far superior to lay practitioners. Why is this so? It should be known that all renunciate Bodhisattvas are liberated from the faults of being attached to parents, wives, and relatives, whereas lay Bodhisattvas are not. Moreover, all renunciate Bodhisattvas are liberated from the various hardships, toils, worries, and sufferings involved in engaging in agriculture, commerce, valuation, serving the king's affairs, etc., for the sake of supporting parents and relatives, whereas lay Bodhisattvas are not. Furthermore, all renunciate Bodhisattvas are able to consistently practice pure Brahmacarya (pure conduct), whereas lay Bodhisattvas are not. Furthermore, all renunciate Bodhisattvas quickly attain thorough wisdom regarding all Bodhipaksa-dharmas (factors conducive to enlightenment), and whatever wholesome dharmas they create and cultivate, they can quickly reach the ultimate completion, whereas lay Bodhisattvas are not. Furthermore, all renunciate Bodhisattvas abide in the determined and pure Vinaya (discipline), and whatever they say is believed and followed by the assembly, whereas lay Bodhisattvas are not. Thus, in countless such wholesome dharmas, it should be known that all renunciate Bodhisattvas are vastly different and far superior to lay practitioners.
From the 'Local Section', 'Bodhisattva Grounds', Fifteenth, 'Second Holding the Yoga of Accordance with the Dharma Place', Third 'Superior Intention Chapter'.
What is the superior intention (Adhyashaya) of a Bodhisattva? The outline is as follows:
曰。
智者于有情 有七相憐愍 十五勝意樂 作十事應知
謂諸菩薩于諸有情。深心發起七相憐愍。以諸菩薩具憐愍故。名善意樂極善意樂。何等名為七相憐愍。一者無畏憐愍。二者如理憐愍。三者無倦憐愍。四者無求憐愍。五者無染憐愍。六者廣大憐愍。七者平等憐愍。謂諸菩薩于諸有情。非怖畏故而起憐愍現行隨順身語意業。適可其心利益安樂。是名菩薩無畏憐愍。又諸菩薩于諸有情。非不如理憐愍而轉。謂終不以非法非律非賢善行。及以非處勸授有情。是名菩薩如理憐愍。又諸菩薩于諸有情。如是憐愍隨其所宜。發起一切饒益事業曾無厭倦。是名菩薩無倦憐愍。又諸菩薩于諸有情。不待求請自起憐愍為作饒益。是名菩薩無求憐愍。又諸菩薩于諸有情。無愛染心而起憐愍。謂饒益他不祈恩報。亦不悕望當來可愛諸果異熟。是名菩薩無染憐愍。亦名菩薩無緣憐愍。又諸菩薩于諸有情。所起憐愍。唯是廣大而非狹小。言廣大者。謂於一切諸有情所。雖遭一切不饒益事而不棄捨。菩薩自身寧受非愛。終不以惡欲加於彼。是名菩薩廣大憐愍。又諸菩薩如是相狀如是功德相應憐愍。普於一切諸有情類平等平等。于有情界無有分限。是名菩薩平等憐愍。菩薩與此七種行相憐愍相應。名善意樂極善意樂。
【現代漢語翻譯】 現代漢語譯本： 說： 智者對於有情眾生，有七種相狀的憐憫， 十五種殊勝的意樂，做十件事情應當知曉。
菩薩對於一切有情眾生，以深切的心發起七種相狀的憐憫。因為菩薩具有憐憫的緣故，被稱為善意樂、極善意樂。哪七種稱為七相憐憫呢？一是無畏憐憫，二是如理憐憫，三是無倦憐憫，四是無求憐憫，五是無染憐憫，六是廣大憐憫，七是平等憐憫。菩薩對於一切有情眾生，不是因為怖畏的緣故而生起憐憫，而是以實際行動順應有情眾生的身語意業，使他們心情舒暢，得到利益和安樂，這叫做菩薩的無畏憐憫。菩薩對於一切有情眾生，不會不如理地進行憐憫。也就是說，菩薩終究不會用不符合佛法、不符合戒律、不符合賢善行為的方式，以及在不適當的場合勸導和教導有情眾生，這叫做菩薩的如理憐憫。菩薩對於一切有情眾生，以這樣的憐憫之心，根據他們各自的情況，發起一切饒益的事業，從來沒有厭倦，這叫做菩薩的無倦憐憫。菩薩對於一切有情眾生，不等待他們的請求，自己主動生起憐憫之心，為他們做有益的事情，這叫做菩薩的無求憐憫。菩薩對於一切有情眾生，沒有愛染之心而生起憐憫，也就是說，饒益他人不求回報，也不希望將來得到可愛的果報，這叫做菩薩的無染憐憫，也叫做菩薩的無緣憐憫。菩薩對於一切有情眾生所生起的憐憫，唯有廣大而沒有狹小。所謂廣大，是指對於一切有情眾生，即使遭受一切不好的事情，也不捨棄他們。菩薩寧願自己承受不好的事情，也終究不會以惡毒的意願加害於他們，這叫做菩薩的廣大憐憫。菩薩以這樣的相狀、這樣的功德相應的憐憫，普遍地對於一切有情眾生平等對待，對於有情的世界沒有分別和限制，這叫做菩薩的平等憐憫。菩薩與這七種行相的憐憫相應，被稱為善意樂、極善意樂。
【English Translation】 English version: It is said:
The wise, towards sentient beings, Have seven aspects of compassion, Fifteen superior intentions, And should know to perform ten deeds.
That is, Bodhisattvas, towards all sentient beings, deeply generate seven aspects of compassion. Because Bodhisattvas possess compassion, they are called 'good intention' and 'extremely good intention'. What are the seven aspects of compassion? First is fearlessness compassion, second is reasoned compassion, third is tireless compassion, fourth is unrequested compassion, fifth is undefiled compassion, sixth is vast compassion, and seventh is equal compassion. Bodhisattvas, towards all sentient beings, do not generate compassion out of fear, but rather manifest actions in accordance with their body, speech, and mind, making them feel comfortable, benefiting and bringing them happiness. This is called Bodhisattva's fearlessness compassion. Furthermore, Bodhisattvas, towards all sentient beings, do not act with compassion that is unreasonable. That is, they never use methods that are not in accordance with the Dharma (law) , not in accordance with the Vinaya (discipline) , not in accordance with virtuous conduct, or in inappropriate situations to advise and instruct sentient beings. This is called Bodhisattva's reasoned compassion. Moreover, Bodhisattvas, towards all sentient beings, with such compassion, according to what is appropriate for them, initiate all beneficial activities without ever becoming weary. This is called Bodhisattva's tireless compassion. Furthermore, Bodhisattvas, towards all sentient beings, without waiting for their requests, spontaneously generate compassion and perform beneficial deeds for them. This is called Bodhisattva's unrequested compassion. Moreover, Bodhisattvas, towards all sentient beings, generate compassion without attachment or defilement. That is, benefiting others without seeking repayment, nor hoping for desirable future rewards or consequences. This is called Bodhisattva's undefiled compassion, also called Bodhisattva's unconditioned compassion. Furthermore, the compassion that Bodhisattvas generate towards all sentient beings is only vast and not narrow. 'Vast' means that towards all sentient beings, even if they encounter all unfavorable events, they do not abandon them. Bodhisattvas would rather endure unpleasantness themselves than inflict evil upon them. This is called Bodhisattva's vast compassion. Moreover, Bodhisattvas, with such characteristics and such meritorious qualities corresponding to compassion, universally treat all sentient beings equally, without discrimination or limitation in the realm of sentient beings. This is called Bodhisattva's equal compassion. Bodhisattvas, corresponding to these seven aspects of compassion, are called 'good intention' and 'extremely good intention'.
當知此中凈信為先擇法為先。于諸佛法所有勝解。印解決定。是名菩薩增上意樂。如是菩薩增上意樂。當知略說有十五種。何等十五。一最上意樂。二遮止意樂。三波羅蜜多意樂。四真實義意樂。五威力意樂。六利益意樂。七安樂意樂。八解脫意樂。九堅固意樂。十無虛妄意樂。十一不清凈意樂。十二清凈意樂。十三善清凈意樂。十四應調伏意樂。十五俱生意樂。謂諸菩薩于佛法僧最上真實。起勝意樂。是名菩薩最上意樂。又諸菩薩于所受持凈戒律儀。起勝意樂。是名菩薩遮止意樂。又諸菩薩于所修證施忍精進靜慮般若。起勝意樂。是名菩薩波羅蜜多意樂。又諸菩薩於法無我補特伽羅無我甚深勝義諸法真如。起勝意樂。是名菩薩真實義意樂。又諸菩薩于佛菩薩不可思議神通威力或俱生威力。起勝意樂。是名菩薩威力意樂。又諸菩薩于諸有情。欲以善法而授與之。是名菩薩利益意樂。又諸菩薩于諸有情。欲以饒益而授與之。是名菩薩安樂意樂。又諸菩薩即于如是諸有情所無愛染心。又于當來可愛異熟其心無系。是名菩薩解脫意樂。又諸菩薩于其無上正等菩提。其心專注曾無變易。是名菩薩堅固意樂。又諸菩薩于諸有情饒益方便。于大菩提趣證方便無顛倒智俱行勝解。是名菩薩無虛妄意樂。又諸菩薩勝解行地所有一切
【現代漢語翻譯】 現代漢語譯本： 應當知道，在這裡，以清凈的信心為先導，以選擇正法為先導。對於諸佛的教法，產生殊勝的理解，印可並決斷，這叫做菩薩的增上意樂（adhimukti，勝妙的意願或傾向）。像這樣的菩薩增上意樂，應當知道，概括地說有十五種。是哪十五種呢？ 第一是最上意樂（adhimokṣa-adhimukti）。第二是遮止意樂（nivāraṇa-adhimukti）。第三是波羅蜜多意樂（pāramitā-adhimukti）。第四是真實義意樂（tattvārtha-adhimukti）。第五是威力意樂（ānubhāva-adhimukti）。第六是利益意樂（hita-adhimukti）。第七是安樂意樂（sukha-adhimukti）。第八是解脫意樂（mokṣa-adhimukti）。第九是堅固意樂（dṛḍha-adhimukti）。第十是無虛妄意樂（avitatha-adhimukti）。第十一是不清凈意樂（anavadya-adhimukti）。第十二是清凈意樂（avadya-adhimukti）。第十三是善清凈意樂（su-avadya-adhimukti）。第十四是應調伏意樂（damatha-adhimukti）。第十五是俱生意樂（sahaja-adhimukti）。 菩薩對於佛、法、僧這最上、真實的境界，生起殊勝的意樂，這叫做菩薩的最上意樂。 菩薩對於所受持的清凈戒律，生起殊勝的意樂，這叫做菩薩的遮止意樂。 菩薩對於所修證的佈施（dāna）、忍辱（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若（prajñā），生起殊勝的意樂，這叫做菩薩的波羅蜜多意樂。 菩薩對於法無我（dharma-nairātmya）、補特伽羅無我（pudgala-nairātmya），以及甚深勝義（paramārtha，勝義諦）諸法的真如（tathatā），生起殊勝的意樂，這叫做菩薩的真實義意樂。 菩薩對於佛菩薩不可思議的神通威力，或者與生俱來的威力，生起殊勝的意樂，這叫做菩薩的威力意樂。 菩薩對於一切有情（sattva），想要用善良的佛法來教導他們，這叫做菩薩的利益意樂。 菩薩對於一切有情，想要用利益的事情來幫助他們，這叫做菩薩的安樂意樂。 菩薩對於這些有情，沒有愛染之心，並且對於未來可愛的異熟果報，內心沒有執著，這叫做菩薩的解脫意樂。 菩薩對於無上正等菩提（anuttarā-samyak-saṃbodhi），內心專注，從不改變，這叫做菩薩的堅固意樂。 菩薩對於利益有情的方便，以及趣向證得大菩提的方便，具有沒有顛倒的智慧，並伴隨著殊勝的理解，這叫做菩薩的無虛妄意樂。 菩薩在勝解行地（adhimukti-caryā-bhūmi）所具有的一切……
【English Translation】 English version: It should be known that in this context, pure faith is the foremost and selecting the Dharma is the foremost. To have excellent understanding, approval, and certainty regarding all the Buddha's teachings is called the 'increased aspiration' (adhimukti) of a Bodhisattva. Such increased aspiration of a Bodhisattva, it should be known, can be summarized into fifteen types. What are these fifteen? First is the 'supreme aspiration' (adhimokṣa-adhimukti). Second is the 'preventive aspiration' (nivāraṇa-adhimukti). Third is the 'perfection aspiration' (pāramitā-adhimukti). Fourth is the 'aspiration for the true meaning' (tattvārtha-adhimukti). Fifth is the 'power aspiration' (ānubhāva-adhimukti). Sixth is the 'benefit aspiration' (hita-adhimukti). Seventh is the 'happiness aspiration' (sukha-adhimukti). Eighth is the 'liberation aspiration' (mokṣa-adhimukti). Ninth is the 'firm aspiration' (dṛḍha-adhimukti). Tenth is the 'non-deceptive aspiration' (avitatha-adhimukti). Eleventh is the 'non-reproachable aspiration' (anavadya-adhimukti). Twelfth is the 'reproachable aspiration' (avadya-adhimukti). Thirteenth is the 'well-reproachable aspiration' (su-avadya-adhimukti). Fourteenth is the 'taming aspiration' (damatha-adhimukti). Fifteenth is the 'innate aspiration' (sahaja-adhimukti). When Bodhisattvas generate superior aspiration towards the supreme and true Buddha, Dharma, and Sangha, it is called the 'supreme aspiration' of a Bodhisattva. When Bodhisattvas generate superior aspiration towards the pure precepts they uphold, it is called the 'preventive aspiration' of a Bodhisattva. When Bodhisattvas generate superior aspiration towards the practice and realization of generosity (dāna), patience (kṣānti), diligence (vīrya), meditative concentration (dhyāna), and wisdom (prajñā), it is called the 'perfection aspiration' of a Bodhisattva. When Bodhisattvas generate superior aspiration towards the selflessness of phenomena (dharma-nairātmya), the selflessness of individuals (pudgala-nairātmya), and the suchness (tathatā) of the profound ultimate truth (paramārtha) of all phenomena, it is called the 'aspiration for the true meaning' of a Bodhisattva. When Bodhisattvas generate superior aspiration towards the inconceivable miraculous power of Buddhas and Bodhisattvas, or their innate power, it is called the 'power aspiration' of a Bodhisattva. When Bodhisattvas intend to bestow good Dharma upon all sentient beings (sattva), it is called the 'benefit aspiration' of a Bodhisattva. When Bodhisattvas intend to bestow beneficial things upon all sentient beings, it is called the 'happiness aspiration' of a Bodhisattva. When Bodhisattvas have no attachment towards these sentient beings, and their minds are not bound by future desirable ripened results, it is called the 'liberation aspiration' of a Bodhisattva. When Bodhisattvas are focused on unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) and their minds never change, it is called the 'firm aspiration' of a Bodhisattva. When Bodhisattvas have undeluded wisdom accompanied by superior understanding regarding the means to benefit sentient beings and the means to approach and realize great enlightenment, it is called the 'non-deceptive aspiration' of a Bodhisattva. All that Bodhisattvas possess on the 'ground of aspiration and conduct' (adhimukti-caryā-bhūmi)...
增上意樂。是名菩薩不清凈意樂。又諸菩薩從凈勝意樂地乃至決定行地。所有一切增上意樂。是名菩薩清凈意樂。又諸菩薩到究竟地。所有一切增上意樂。是名菩薩善清凈意樂。又諸菩薩不清凈意樂。是則名為應調伏意樂。由此意樂應思擇故。又諸菩薩清凈意樂善清凈意樂。是則名為俱生意樂。由此意樂性成就故。于所依中善安立故。
如是菩薩十五妙善增上意樂。隨一切地。以要言之。能作十事。何等為十。謂諸菩薩最上意樂。能於三寶修一切種最勝供養。普於一切菩提資糧為最第一。又諸菩薩遮止意樂。能于所受凈戒律儀。命難因緣亦不故思犯于所犯。設有所犯疾疾悔除。又諸菩薩波羅蜜多意樂。能于善法常勤修習無放逸住。常住最勝無放逸住。又諸菩薩真實義意樂。能為有情以無染心流轉生死。不捨涅槃增上意樂。又諸菩薩威力意樂。能于聖教覺受淳凈上妙法味。復能于修起堅固想欣樂多住。不唯聞思便生喜足。又諸菩薩利益意樂。安樂意樂。解脫意樂。能於一切饒益有情所作事業精勤修習。雖常修習而無厭倦。又諸菩薩堅固意樂。能于種種熾然精進廣大精進。發起安住無緩加行無斷加行。又諸菩薩無虛妄意樂。能于所引彼彼善法速證通慧。不于少分下劣薄弱差別證中而生喜足。又諸菩薩應調伏意樂。能
【現代漢語翻譯】 現代漢語譯本 增上意樂（adhimukti-chanda，強烈的意願或興趣）。如果菩薩的增上意樂尚未完全清凈，這就被稱為菩薩不清凈的意樂。此外，從凈勝意樂地（vishuddha-adhimukti-bhumi，純凈的勝解意樂地）到決定行地（niyata-caryabhumi，確定行為地）的菩薩，他們所具有的一切增上意樂，被稱為菩薩清凈的意樂。再者，到達究竟地（nishtha-bhumi，最終階段）的菩薩，他們所具有的一切增上意樂，被稱為菩薩善清凈的意樂。 菩薩的不清凈意樂，被稱為應調伏意樂，因為這種意樂需要被審慎地思考和調整。而菩薩的清凈意樂和善清凈意樂，則被稱為俱生意樂，因為這種意樂的性質是自然成就的，並且在所依（ashraya，基礎）中得到了良好的安立。 如上所述，菩薩的十五種妙善增上意樂，伴隨著菩薩經歷的每一個階段。總而言之，這些意樂能夠成就十件事。是哪十件事呢？第一，菩薩的最上意樂，能夠以一切最殊勝的方式供養三寶（triratna，佛、法、僧），並且對於一切菩提資糧（bodhi-sambhara，成佛的必要條件）來說，是最為重要的。第二，菩薩的遮止意樂，能夠使菩薩在所受持的清凈戒律（shila-samvara，戒律的約束）方面，即使面臨生命危險，也不會故意觸犯。如果有所違犯，也會迅速懺悔。 第三，菩薩的波羅蜜多意樂（paramita-adhimukti，對圓滿的意願），能夠使菩薩經常勤奮地修習善法，安住于不放逸（apramada，正念和謹慎）的狀態，並且是安住于最殊勝的不放逸狀態。第四，菩薩的真實義意樂（tattvartha-adhimukti，對真理意義的意願），能夠爲了利益有情（sattva，眾生），以無染的心在生死輪迴中流轉，並且不捨棄對涅槃（nirvana，解脫）的增上意樂。第五，菩薩的威力意樂（adhimukti-vikrama，對力量的意願），能夠使菩薩在聖教（arya-dharma，聖者的教法）中體驗到純凈、殊勝的法味（dharma-rasa，佛法的滋味），並且能夠對修行生起堅固的信心，欣樂於長時間地安住于修行之中，不只是聽聞和思考就感到滿足。 第六、第七、第八，菩薩的利益意樂（hita-adhimukti，利益他人的意願）、安樂意樂（sukha-adhimukti，給予他人快樂的意願）和解脫意樂（vimoksha-adhimukti，幫助他人解脫的意願），能夠使菩薩對於一切饒益有情的事業，精勤地修習，即使經常修習也不會感到厭倦。第九，菩薩的堅固意樂（dridha-adhimukti，堅定的意願），能夠使菩薩在種種熾盛的精進（virya，努力）和廣大的精進中，發起和安住，不懈怠地努力，不間斷地修行。第十，菩薩的無虛妄意樂（amogha-adhimukti，真實的意願），能夠使菩薩對於所引發的種種善法，迅速地證得通達的智慧，不會因為在少分、低劣、薄弱的證悟中而感到滿足。第十一，菩薩的應調伏意樂，能夠……
【English Translation】 English version Adhimukti-chanda (intense aspiration or interest). If a Bodhisattva's adhimukti-chanda is not yet fully purified, it is called a Bodhisattva's impure adhimukti-chanda. Furthermore, all the adhimukti-chanda that Bodhisattvas possess from the Vishuddha-adhimukti-bhumi (land of pure superior intention) up to the Niyata-caryabhumi (land of determined conduct) are called Bodhisattva's pure adhimukti-chanda. Moreover, all the adhimukti-chanda that Bodhisattvas possess upon reaching the Nishtha-bhumi (final stage) are called Bodhisattva's well-purified adhimukti-chanda. A Bodhisattva's impure adhimukti-chanda is called that which should be tamed, because this adhimukti-chanda should be carefully considered. A Bodhisattva's pure and well-purified adhimukti-chanda are called those that are co-born, because the nature of this adhimukti-chanda is naturally accomplished and well-established in the ashraya (basis). As mentioned above, the fifteen excellent and superior adhimukti-chanda of a Bodhisattva accompany the Bodhisattva through every stage. In short, these adhimukti-chanda can accomplish ten things. What are these ten things? First, a Bodhisattva's supreme adhimukti-chanda can offer the most excellent offerings to the Triratna (Three Jewels: Buddha, Dharma, Sangha) in every way, and is the most important for all Bodhi-sambhara (requisites for enlightenment). Second, a Bodhisattva's restraining adhimukti-chanda enables the Bodhisattva, in terms of the pure shila-samvara (discipline of precepts) that they have undertaken, not to deliberately violate them even in the face of life-threatening situations. If there is any violation, they will quickly repent. Third, a Bodhisattva's paramita-adhimukti (aspiration for perfection) enables the Bodhisattva to constantly and diligently practice good dharmas, abide in a state of apramada (diligence and mindfulness), and abide in the most excellent state of apramada. Fourth, a Bodhisattva's tattvartha-adhimukti (aspiration for the meaning of reality) enables the Bodhisattva to wander in samsara (cycle of rebirth) with an undefiled mind for the benefit of sattvas (sentient beings), and not to abandon the adhimukti-chanda for nirvana (liberation). Fifth, a Bodhisattva's adhimukti-vikrama (aspiration for power) enables the Bodhisattva to experience the pure and sublime dharma-rasa (taste of the Dharma) in the Arya-dharma (teachings of the noble ones), and to generate firm faith in practice, delighting in abiding in practice for a long time, not being satisfied with just hearing and thinking. Sixth, seventh, and eighth, a Bodhisattva's hita-adhimukti (aspiration for the benefit of others), sukha-adhimukti (aspiration for the happiness of others), and vimoksha-adhimukti (aspiration for the liberation of others) enable the Bodhisattva to diligently practice all activities that benefit sentient beings, and not to feel weary even when practicing constantly. Ninth, a Bodhisattva's dridha-adhimukti (firm aspiration) enables the Bodhisattva to initiate and abide in various intense virya (effort) and vast virya, making unremitting effort and practicing without interruption. Tenth, a Bodhisattva's amogha-adhimukti (true aspiration) enables the Bodhisattva to quickly attain penetrating wisdom in the various good dharmas that have been induced, and not to be satisfied with partial, inferior, or weak realizations. Eleventh, a Bodhisattva's adhimukti-chanda that should be tamed enables...
引俱生意樂。又諸菩薩俱生意樂。能于無上正等菩提速疾趣證。能與天人作諸義利。利益安樂。應調伏意樂。即不清凈意樂。俱生意樂。即清凈意樂。善清凈意樂故不別說。
世尊所有為諸菩薩。于彼彼處種種宣說。施設開示增上意樂。當知一切即此十五意樂所攝。是故過去未來現在妙善意樂。諸菩薩眾于其無上正等菩提。曾當現證。一切皆由如是所說十五意樂。除此無有若過若增。如是菩薩十五意樂。能得最大菩提果利。是故菩薩依此意樂速證無上正等菩提。
本地分中菩薩地第十五第二持隨法瑜伽處住品第四之一
如是始從種性具足。廣說乃至於如所說菩薩所學。正勤修學。于如所說菩薩諸相。正等顯現。于諸菩薩分加行中。正勤修學。于如所說菩薩意樂。能凈修治。諸菩薩眾略有菩薩十二種住。由此菩薩十二種住。普攝一切諸菩薩住。普攝一切諸菩薩行。復有如來第十三住。由此住故現前等覺廣大菩提。名無上住。云何菩薩十二住等。嗢拖南曰。
種性勝解行 極喜增上戒 增上心三慧 無相有功用 無相無功用 及以無礙解 最上菩薩住 最極如來住
謂菩薩種性住。勝解行住。極歡喜住。增上戒住。增上心住。增上慧住。復有三種。一覺分相應增上慧住。二諸
【現代漢語翻譯】 現代漢語譯本：
引俱生意樂。又諸菩薩俱生意樂。能于無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟）速疾趣證。能與天人作諸義利。利益安樂。應調伏意樂。即不清凈意樂。俱生意樂。即清凈意樂。善清凈意樂故不別說。
世尊所有為諸菩薩。于彼彼處種種宣說。施設開示增上意樂。當知一切即此十五意樂所攝。是故過去未來現在妙善意樂。諸菩薩眾于其無上正等菩提。曾當現證。一切皆由如是所說十五意樂。除此無有若過若增。如是菩薩十五意樂。能得最大菩提果利。是故菩薩依此意樂速證無上正等菩提。
本地分中菩薩地第十五第二持隨法瑜伽處住品第四之一
如是始從種性具足。廣說乃至於如所說菩薩所學。正勤修學。于如所說菩薩諸相。正等顯現。于諸菩薩分加行中。正勤修學。于如所說菩薩意樂。能凈修治。諸菩薩眾略有菩薩十二種住。由此菩薩十二種住。普攝一切諸菩薩住。普攝一切諸菩薩行。復有如來第十三住。由此住故現前等覺廣大菩提。名無上住。云何菩薩十二住等。嗢拖南曰。
種性勝解行 極喜增上戒 增上心三慧 無相有功用 無相無功用 及以無礙解 最上菩薩住 最極如來住
謂菩薩種性住。勝解行住。極歡喜住。增上戒住。增上心住。增上慧住。復有三種。一覺分相應增上慧住。二諸 English version:
'Leading to the joy of intention. Furthermore, all Bodhisattvas, with the joy of intention, can quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). They can bring benefits and happiness to gods and humans. One should subdue impure intentions. The joy of intention is pure intention. Because of well-purified intention, it is not separately discussed.'
'All the superior intentions that the World-Honored One has variously spoken, established, revealed, and taught to the Bodhisattvas in various places are known to be encompassed by these fifteen intentions. Therefore, all Bodhisattvas, with their past, future, and present excellent intentions, have attained, will attain, and are attaining Anuttara-samyak-sambodhi. All this is due to the fifteen intentions as described, with nothing more or less. These fifteen intentions of the Bodhisattva can obtain the greatest benefit of Bodhi. Therefore, Bodhisattvas rely on these intentions to quickly attain Anuttara-samyak-sambodhi.'
'Chapter Four, Part One, on Abiding in the Practice of Yoga in Accordance with the Dharma, Fifteenth Section, Bodhisattva-bhumi in the Local Division.'
'Thus, beginning with the perfection of lineage, extensively explaining up to the learning of the Bodhisattva as described, diligently practicing. The characteristics of the Bodhisattva as described are equally manifested. Diligently practicing in the additional practices of the Bodhisattvas. Capable of purifying and cultivating the intentions of the Bodhisattva as described. The Bodhisattva assembly briefly has twelve abodes of the Bodhisattva. Through these twelve abodes of the Bodhisattva, all abodes of the Bodhisattvas are universally encompassed. All practices of the Bodhisattvas are universally encompassed. Furthermore, there is the thirteenth abode of the Tathagata. Through this abode, the direct realization of vast Bodhi is called the unsurpassed abode. What are the twelve abodes of the Bodhisattva? The summary states:'
'Lineage, understanding and practice, supreme joy, increased precepts, Increased mind, three wisdoms, without characteristics, with effort, Without characteristics, without effort, and unobstructed understanding, The supreme Bodhisattva abode, the ultimate Tathagata abode.'
'Namely, the abode of the Bodhisattva lineage. The abode of understanding and practice. The abode of supreme joy. The abode of increased precepts. The abode of increased mind. The abode of increased wisdom. Furthermore, there are three types: first, the abode of increased wisdom corresponding to the factors of enlightenment; second, all'
【English Translation】 'Leading to the joy of intention. Furthermore, all Bodhisattvas, with the joy of intention, can quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). They can bring benefits and happiness to gods and humans. One should subdue impure intentions. The joy of intention is pure intention. Because of well-purified intention, it is not separately discussed.' 'All the superior intentions that the World-Honored One has variously spoken, established, revealed, and taught to the Bodhisattvas in various places are known to be encompassed by these fifteen intentions. Therefore, all Bodhisattvas, with their past, future, and present excellent intentions, have attained, will attain, and are attaining Anuttara-samyak-sambodhi. All this is due to the fifteen intentions as described, with nothing more or less. These fifteen intentions of the Bodhisattva can obtain the greatest benefit of Bodhi. Therefore, Bodhisattvas rely on these intentions to quickly attain Anuttara-samyak-sambodhi.' 'Chapter Four, Part One, on Abiding in the Practice of Yoga in Accordance with the Dharma, Fifteenth Section, Bodhisattva-bhumi in the Local Division.' 'Thus, beginning with the perfection of lineage, extensively explaining up to the learning of the Bodhisattva as described, diligently practicing. The characteristics of the Bodhisattva as described are equally manifested. Diligently practicing in the additional practices of the Bodhisattvas. Capable of purifying and cultivating the intentions of the Bodhisattva as described. The Bodhisattva assembly briefly has twelve abodes of the Bodhisattva. Through these twelve abodes of the Bodhisattva, all abodes of the Bodhisattvas are universally encompassed. All practices of the Bodhisattvas are universally encompassed. Furthermore, there is the thirteenth abode of the Tathagata. Through this abode, the direct realization of vast Bodhi is called the unsurpassed abode. What are the twelve abodes of the Bodhisattva? The summary states:' 'Lineage, understanding and practice, supreme joy, increased precepts, Increased mind, three wisdoms, without characteristics, with effort, Without characteristics, without effort, and unobstructed understanding, The supreme Bodhisattva abode, the ultimate Tathagata abode.' 'Namely, the abode of the Bodhisattva lineage. The abode of understanding and practice. The abode of supreme joy. The abode of increased precepts. The abode of increased mind. The abode of increased wisdom. Furthermore, there are three types: first, the abode of increased wisdom corresponding to the factors of enlightenment; second, all'
諦相應增上慧住。三緣起流轉止息相應增上慧住。謂諸菩薩如實了知能觀真實所觀真實。及於真實諸有情類。由無智故眾苦流轉。由有智故眾苦止息。如是菩薩由於三門以慧觀察故。有三種增上慧住。及有加行有功用無間缺道運轉無相住無加行無功用無間缺道運轉無相住無礙解住最上成滿菩薩住。是名菩薩十二種住。如是菩薩十二種住。普攝一切諸菩薩住。普攝一切諸菩薩行。如來住者。謂過一切諸菩薩住。現前等覺大菩提住。此中最後如來住者。於後究竟瑜伽處最後建立品。當具演說。菩薩所有十二種住如所安立。我今當說。
云何菩薩種性住。云何菩薩住種性住。謂諸菩薩住種性住。性自仁賢。性自成就菩薩功德菩薩所應眾多善法。于彼現行亦有顯現。由性仁賢逼遣方便令于善轉。非由思擇有所制約有所防護。若諸菩薩住種性住。任持一切佛法種子。于自體中於所依中。已具足有一切佛法一切種子。又諸菩薩住種性住。性離粗垢。不能現起上煩惱纏。由此纏故。造無間業或斷善根。如種性品所說種種住種性相。於此菩薩種性住中。亦應廣說應如實知。是名菩薩種性住。
云何菩薩勝解行住。謂諸菩薩從初發心乃至未得清凈意樂。所有一切諸菩薩行。當知皆名勝解行住。又諸菩薩種性住中。于餘十一諸
【現代漢語翻譯】 現代漢語譯本：諦相應增上慧住。三緣起流轉止息相應增上慧住。指的是諸位菩薩如實了知能觀的真實、所觀的真實，以及對於真實的有情眾生，由於沒有智慧的緣故，眾苦流轉；由於有智慧的緣故，眾苦止息。像這樣，菩薩由於從三個方面以智慧觀察的緣故，有三種增上慧住，以及有加行有功用無間缺道運轉無相住、無加行無功用無間缺道運轉無相住、無礙解住、最上成滿菩薩住。這被稱為菩薩的十二種住。像這樣，菩薩的十二種住，普遍攝取一切諸菩薩的住，普遍攝取一切諸菩薩的行。如來的住，指的是超越一切諸菩薩的住，現前等覺大菩提住。這其中最後的如來住，在後面的究竟瑜伽處最後建立品中，將會詳細演說。菩薩所有的十二種住如所安立，我現在應當宣說。
什麼是菩薩種性住？什麼是菩薩住種性住？指的是諸位菩薩住種性住，天性仁慈賢良，天性成就菩薩功德、菩薩所應的眾多善法，對於這些善法，在他們的行為中也有所顯現。由於天性仁慈賢良，通過方便逼遣，令其轉向善法，不是通過思慮選擇有所制約，有所防護。如果諸位菩薩住種性住，任持一切佛法種子，在自身中，在所依中，已經具足有一切佛法的一切種子。又諸位菩薩住種性住，天性遠離粗重的煩惱垢染，不能現起上品的煩惱纏縛，由於這些纏縛的緣故，造作無間業或者斷絕善根。如種性品所說的種種住種性相，對於此菩薩種性住中，也應當廣泛宣說，應當如實了知。這被稱為菩薩種性住。
什麼是菩薩勝解行住？指的是諸位菩薩從最初發心乃至未得到清凈意樂，所有一切諸菩薩的修行，應當知道都叫做勝解行住。又諸位菩薩在種性住中，對於其餘十一種住
【English Translation】 English version: Abiding in heightened wisdom corresponding to truth. Abiding in heightened wisdom corresponding to the arising, flowing, cessation of the three conditions. This refers to Bodhisattvas who truly understand the reality of the observer, the reality of the observed, and regarding sentient beings in reality, due to the lack of wisdom, suffering flows; due to the presence of wisdom, suffering ceases. In this way, Bodhisattvas, due to observing with wisdom from three aspects, have three kinds of abiding in heightened wisdom, as well as abiding in the absence of characteristics with exertion and effort, uninterruptedly and without deficiency, the path revolves; abiding in the absence of characteristics without exertion and effort, uninterruptedly and without deficiency, the path revolves; abiding in unobstructed liberation; abiding as the most supreme and accomplished Bodhisattva. These are called the twelve abidings of a Bodhisattva. In this way, the twelve abidings of a Bodhisattva universally encompass all abidings of Bodhisattvas, universally encompass all practices of Bodhisattvas. The abiding of a Tathagata refers to surpassing all abidings of Bodhisattvas, the abiding of directly realizing great Bodhi (enlightenment). This last abiding of a Tathagata will be fully explained in the final establishment chapter of the ultimate yoga place later. The twelve abidings of a Bodhisattva, as they are established, I shall now explain.
What is the Bodhisattva's lineage abiding? What is the Bodhisattva's abiding in lineage? This refers to Bodhisattvas abiding in lineage, whose nature is inherently benevolent and virtuous, whose nature inherently accomplishes Bodhisattva virtues, and the many good dharmas appropriate for Bodhisattvas, which are also manifested in their actions. Due to their inherently benevolent and virtuous nature, they are compelled by skillful means to turn towards goodness, not restricted or protected by deliberation and choice. If Bodhisattvas abide in lineage, they uphold all seeds of Buddha-dharma (teachings), within themselves and within their support, they already possess all seeds of all Buddha-dharmas. Furthermore, Bodhisattvas abiding in lineage are inherently free from coarse defilements, unable to manifest upper-level afflictive entanglements, due to which they would create uninterrupted karma or sever roots of goodness. As the various characteristics of abiding in lineage are described in the lineage chapter, they should also be extensively explained and truly understood in this Bodhisattva's lineage abiding. This is called the Bodhisattva's lineage abiding.
What is the Bodhisattva's abiding in understanding and practice? This refers to all practices of Bodhisattvas from the initial aspiration until the attainment of pure intention, which should all be known as abiding in understanding and practice. Furthermore, Bodhisattvas in the lineage abiding, regarding the remaining eleven abidings,
菩薩住及如來住。唯有因轉。攝受彼因。于余所有諸菩薩住。尚未發趣未得未凈。況如來住。若諸菩薩勝解行住。普於一切余菩薩住及如來住。皆名發趣。未得未凈。即于如是勝解行住。亦名發趣。亦名為得為令清凈而修正行。勝解行住既清凈已。極歡喜住先已發趣。今複名得為令清凈而修正行。極歡喜住既清凈已。增上戒住先已發趣。今複名得為令清凈而修正行。如是廣說展轉乃至最上成滿菩薩住。即此最上成滿菩薩住既清凈已。從此無間其如來住先已發趣。當知於今頓得頓凈。是如來住。于菩薩住當知此中如是差別。
云何菩薩極歡喜住。謂諸菩薩凈勝意樂住。云何菩薩增上戒住。謂諸菩薩凈勝意樂為緣。所得性戒相應住。云何菩薩增上心住。謂諸菩薩增上戒住清凈為緣。所得世間靜慮等持等至住。云何菩薩覺分相應增上慧住。謂諸菩薩以世間凈智所依等持為所依止。為覺諸諦于正念住等三十七菩提分法。妙簡擇住。云何菩薩諸諦相應增上慧住。謂諸菩薩覺分簡擇為所依止。于諸諦中如實覺住。云何菩薩緣起流轉止息相應增上慧住。謂諸菩薩于諦能覺增上力故。簡擇顯示由無智故苦及因起。簡擇顯示由有智故苦及因滅住。云何菩薩有加行有功用無相住。謂諸菩薩即由三種增上慧住增上力故。有加行有功用無
【現代漢語翻譯】 現代漢語譯本 菩薩的住處和如來的住處，唯一的區別在於『因』的轉變。菩薩通過攝受那個『因』，才能達到其他的菩薩住處。那些尚未發起、未得、未凈的菩薩住處，更何況是如來的住處呢？如果諸菩薩處於勝解行住（通過勝解而修行的階段），那麼對於一切其他的菩薩住處和如來的住處，都可以說是已經發起，但尚未得到，尚未清凈。即使是對於這個勝解行住，也可以說是已經發起，也可以說是爲了得到和清凈而修正修行。當勝解行住清凈之後，極歡喜住（菩薩初地）先前已經發起，現在又可以稱為得到，爲了令其清凈而修正修行。極歡喜住清凈之後，增上戒住（菩薩二地到六地，以持戒為主）先前已經發起，現在又可以稱為得到，爲了令其清凈而修正修行。像這樣廣泛地說，輾轉乃至最上成滿菩薩住（菩薩十地）。當這個最上成滿菩薩住清凈之後，緊接著，如來的住處先前已經發起，應當知道現在頓然得到頓然清凈。這就是如來的住處。對於菩薩的住處，應當知道其中的這些差別。
什麼是菩薩的極歡喜住？是指諸菩薩清凈殊勝的意樂住處（內心的歡喜和意願）。什麼是菩薩的增上戒住？是指諸菩薩以清凈殊勝的意樂為緣，所得到的與自性戒相應的住處。什麼是菩薩的增上心住？是指諸菩薩以增上戒住的清凈為緣，所得到的世間禪定、等持、等至的住處。什麼是菩薩的覺分相應增上慧住？是指諸菩薩以世間清凈智慧所依止的等持為所依止，爲了覺悟諸諦（四聖諦），對於正念住等三十七菩提分法，進行巧妙簡擇的住處。什麼是菩薩的諸諦相應增上慧住？是指諸菩薩以覺分簡擇為所依止，在諸諦中如實覺悟的住處。什麼是菩薩的緣起流轉止息相應增上慧住？是指諸菩薩由於對諦的覺悟的增上力量，簡擇顯示由於無明，苦和苦因生起；簡擇顯示由於有智慧，苦和苦因滅除的住處。什麼是菩薩的有加行有功用無相住？是指諸菩薩由於三種增上慧住的增上力量，有加行，有功用，沒有...
【English Translation】 English version The abidings of Bodhisattvas and the abidings of Tathagatas differ only in the transformation of the 'cause'. By embracing that 'cause', Bodhisattvas attain the other Bodhisattva abidings. How much more so the Tathagata abidings, which are beyond the Bodhisattva abidings that are not yet initiated, not yet attained, and not yet purified? If Bodhisattvas dwell in the Adhimukticarya-bhumi (Stage of Practice through Understanding), then with respect to all other Bodhisattva abidings and Tathagata abidings, it can be said that they have been initiated, but not yet attained, and not yet purified. Even with respect to this Adhimukticarya-bhumi, it can be said that it has been initiated, and it can be said that one is correcting one's practice in order to attain and purify it. Once the Adhimukticarya-bhumi is purified, the Pramudita-bhumi (Joyful Ground, the first Bodhisattva ground) has already been initiated. Now it can again be called attained, and one is correcting one's practice in order to purify it. Once the Pramudita-bhumi is purified, the Adhisila-bhumi (Ground of Increased Morality, Bodhisattva grounds two through six, primarily focused on upholding precepts) has already been initiated. Now it can again be called attained, and one is correcting one's practice in order to purify it. Thus, speaking broadly, gradually up to the Parama-paripurana-bodhisattva-bhumi (Ground of Supreme Fulfillment, the tenth Bodhisattva ground). Once this Parama-paripurana-bodhisattva-bhumi is purified, immediately following this, the Tathagata-bhumi (Tathagata Ground) has already been initiated. It should be known that now it is suddenly attained and suddenly purified. This is the Tathagata-bhumi. With respect to the Bodhisattva abidings, it should be known that there are such differences within them.
What is the Pramudita-bhumi of Bodhisattvas? It refers to the dwelling place of Bodhisattvas' pure and excellent intention and joy. What is the Adhisila-bhumi of Bodhisattvas? It refers to the dwelling place of Bodhisattvas that is obtained based on pure and excellent intention, and that corresponds to the inherent precepts. What is the Adhicitta-bhumi of Bodhisattvas? It refers to the dwelling place of Bodhisattvas' worldly dhyana (meditation), samadhi (concentration), and samapatti (attainment), which are obtained based on the purification of the Adhisila-bhumi. What is the Adhiprajna-bhumi corresponding to the Factors of Enlightenment of Bodhisattvas? It refers to the dwelling place of Bodhisattvas who, relying on the samadhi that is based on worldly pure wisdom, skillfully discern the thirty-seven factors of enlightenment, such as the four Smrtyupasthanas (foundations of mindfulness), in order to awaken to the Truths (the Four Noble Truths). What is the Adhiprajna-bhumi corresponding to the Truths of Bodhisattvas? It refers to the dwelling place of Bodhisattvas who, relying on the discernment of the Factors of Enlightenment, truly awaken to the Truths. What is the Adhiprajna-bhumi corresponding to the arising, flowing, cessation of Dependent Origination of Bodhisattvas? It refers to the dwelling place of Bodhisattvas who, due to the increased power of awakening to the Truths, discern and reveal that suffering and its cause arise due to ignorance; and discern and reveal that suffering and its cause cease due to wisdom. What is the Anabhogacarya-nirnimitta-bhumi (Dwelling in Non-conceptual Activity without Effort) of Bodhisattvas? It refers to Bodhisattvas who, due to the increased power of the three Adhiprajna-bhumis, have activity with effort, have function, without...
缺無間。於一切法真如無分別慧。修俱行住。云何菩薩無加行無功用無相住。謂諸菩薩即於前無相住多修習已。任運自然無缺無間運轉道隨行住。云何菩薩無礙解住。謂諸菩薩即以善清凈無動慧等持。為所依止。得廣大慧為他說法。無上為依能于諸法異門義趣釋詞差別。妙簡擇住。云何菩薩最上成滿菩薩住。謂諸菩薩安住於此。于菩薩道已到究竟。于阿耨多羅三藐三菩提已得大法灌頂。或一生所繫。或居最後有。從此住無間即于爾時證覺無上正等菩提。能作一切佛所作事又諸菩薩勝解行住。于菩薩修。所作狹小。所作有缺所作不定。所得有退。極歡喜住。于菩薩修所作廣大。所作無缺所作決定。隨所獲得無復退轉。如極歡喜住。乃至三種增上慧住應知亦爾。從初無相住。乃至最上成滿菩薩住。于菩薩修。所作無量所作無缺所作決定。隨所獲得終無退轉。
又諸菩薩勝解行住。于菩薩無相修。當知發趣極歡喜住。增上戒住。增上心住。增上慧住。于菩薩無相修。當知獲得初無相住。于菩薩無相修。當知圓證第二無相住。于菩薩無相修。當知清凈無礙解住。最上成滿菩薩住。于菩薩無相修果。當知領受。
問勝解行住菩薩轉時。應知何行何狀何相。答勝解行住菩薩轉時。思擇力勝。于諸菩薩所作加行。以分別
【現代漢語翻譯】 現代漢語譯本： 缺少無間（沒有間斷）。對於一切法的真如實相，具有沒有分別的智慧，修習俱行住（同時進行的修行）。 什麼是菩薩的無加行、無功用、無相住？是指那些菩薩在之前的無相住中已經多次修習，自然而然地、沒有缺失、沒有間斷地運轉菩提道，隨順而行。 什麼是菩薩的無礙解住？是指那些菩薩以清凈、不動搖的智慧等持（禪定）為基礎，獲得廣大的智慧，為他人說法，以無上的智慧為依靠，能夠對於諸法的不同方面、意義、解釋和詞語差別，進行精妙的選擇和辨別。 什麼是菩薩的最上成滿菩薩住？是指那些菩薩安住於此，對於菩薩道已經達到究竟，對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）已經得到大法的灌頂，或者是一生補處菩薩，或者處於最後有（最後一次輪迴）。從這個住處沒有間隔，立即在那個時候證悟無上正等菩提，能夠做一切佛所做的事情。另外，勝解行住的菩薩，在菩薩的修行上，所做的事情狹小，所做的事情有缺失，所做的事情不確定，所獲得的成果會有退轉。 極歡喜住的菩薩，在菩薩的修行上，所做的事情廣大，所做的事情沒有缺失，所做的事情確定，隨著所獲得的成果沒有退轉。如同極歡喜住一樣，乃至三種增上慧住（增上戒住、增上心住、增上慧住）也應當知道是這樣。從最初的無相住，乃至最上成滿菩薩住，在菩薩的修行上，所做的事情無量，所做的事情沒有缺失，所做的事情確定，隨著所獲得的成果始終沒有退轉。 另外，勝解行住的菩薩，對於菩薩的無相修，應當知道發起極歡喜住、增上戒住、增上心住、增上慧住。對於菩薩的無相修，應當知道獲得最初的無相住。對於菩薩的無相修，應當知道圓滿證得第二無相住。對於菩薩的無相修，應當知道清凈無礙解住。最上成滿菩薩住，對於菩薩的無相修的果報，應當知道領受。 問：勝解行住的菩薩轉進時，應當知道是什麼樣的行為、什麼樣的狀態、什麼樣的相貌？ 答：勝解行住的菩薩轉進時，思擇的力量強大，對於諸菩薩所做的加行，以分別心來觀察。
【English Translation】 English version: Lacking interruption. Regarding the true suchness of all dharmas, possessing wisdom without discrimination, cultivating the Co-existent Abiding. What is the Abiding of a Bodhisattva without effort, without exertion, without characteristics? It refers to those Bodhisattvas who, having cultivated the previous Abiding without characteristics many times, naturally, without deficiency, and without interruption, operate the path of enlightenment, following along accordingly. What is the Unobstructed Understanding Abiding of a Bodhisattva? It refers to those Bodhisattvas who, relying on pure and unwavering wisdom Samadhi (meditative concentration), attain vast wisdom, teach the Dharma to others, and relying on supreme wisdom, are able to exquisitely select and discern the different aspects, meanings, interpretations, and word distinctions of all dharmas. What is the Supreme Fulfillment Bodhisattva Abiding? It refers to those Bodhisattvas who abide in this state, having reached the ultimate in the Bodhisattva path, and having received the great Dharma empowerment for Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), either being a Bodhisattva destined for one more life or being in their final existence. From this Abiding, without interval, they immediately at that time realize Unsurpassed Perfect Enlightenment, capable of doing all the deeds of a Buddha. Furthermore, Bodhisattvas in the Faith-Following Abiding, in their Bodhisattva practice, their actions are limited, their actions are deficient, their actions are uncertain, and their attainments may regress. Bodhisattvas in the Utmost Joy Abiding, in their Bodhisattva practice, their actions are vast, their actions are without deficiency, their actions are certain, and their attainments do not regress. Just like the Utmost Joy Abiding, the same should be known for the three Higher Wisdom Abidings (Higher Discipline Abiding, Higher Concentration Abiding, Higher Wisdom Abiding). From the initial Abiding without Characteristics to the Supreme Fulfillment Bodhisattva Abiding, in their Bodhisattva practice, their actions are immeasurable, their actions are without deficiency, their actions are certain, and their attainments never regress. Furthermore, Bodhisattvas in the Faith-Following Abiding, regarding the Bodhisattva's practice of non-characteristics, should be known to initiate the Utmost Joy Abiding, Higher Discipline Abiding, Higher Concentration Abiding, and Higher Wisdom Abiding. Regarding the Bodhisattva's practice of non-characteristics, should be known to attain the initial Abiding without Characteristics. Regarding the Bodhisattva's practice of non-characteristics, should be known to fully realize the second Abiding without Characteristics. Regarding the Bodhisattva's practice of non-characteristics, should be known to purify the Unobstructed Understanding Abiding. The Supreme Fulfillment Bodhisattva Abiding, regarding the result of the Bodhisattva's practice of non-characteristics, should be known to receive. Question: When a Bodhisattva in the Faith-Following Abiding progresses, what kind of behavior, what kind of state, and what kind of appearance should be known? Answer: When a Bodhisattva in the Faith-Following Abiding progresses, the power of discernment is strong, and regarding the preliminary practices done by the Bodhisattvas, they observe with a discriminating mind.
慧數數思擇方能修作。未能任性成辦所作。未得堅固相續無退菩薩勝修如於勝修。于勝修果種種無礙勝解神通解脫等持等至。亦未能得。未能超越五種怖畏。謂不活畏。惡名畏。死畏。惡趣畏。處眾怯畏。于所應作利有情事。策勵思惟方能修作。未能任性哀愍愛念。或於一時于諸有情。由身語意發起邪行。或於一時于諸境界。發起貪著。或於一時于資生具現有慳吝。信他諸佛菩薩而行。未能自內了知真實。謂于如來或法或僧。或真實義或有情事。或佛菩薩神通威力。或因或果。或應得義。或得方便。或於所行皆隨他信。成就狹小聞所成智思所成智而非無量。又即於此或時忘失。有忘失法成就菩薩苦遲通行。于大菩提無猛利樂欲。無熾然精進。無有甚深牢固凈信。于其三處有忘失念。一于境界可意不可意色聲香味觸法中。或於一時其心顛倒忘失正念。二于受生彼彼身中。既受生已忘失前生。三于所受所持諸法久作久說。或於一時有所忘失。於是三處有忘失念。或於一時具足聰慧。于其諸法能受能持。于其義理堪能悟入。或於一時則不如是。或於一時具足憶念。或於一時成忘念類。于諸有情未能了知如實調伏善巧方便。于自佛法亦未了知如實引發善巧方便。為他說法教授教誡勉勵而轉。勉勵轉故不如實知。或時虛棄或不虛
【現代漢語翻譯】 現代漢語譯本： 需要通過智慧的觀察和思考才能進行修行，不能隨心所欲地完成所作之事。未能獲得堅固不退轉的菩薩殊勝修行，以及殊勝修行的果實，如種種無礙的勝解、神通、解脫、等持、等至，也未能獲得。未能超越五種怖畏：即不活畏（無法生存的恐懼），惡名畏（名聲敗壞的恐懼），死亡畏（對死亡的恐懼），惡趣畏（墮入惡道的恐懼），處眾怯畏（在眾人面前的膽怯）。 對於應該做的利益有情之事，需要努力思考才能進行修行，不能隨心所欲地生起哀憫和愛念。或者有時對有情眾生，通過身語意發起邪惡的行為。或者有時對各種境界，生起貪婪和執著。或者有時對生活必需品，心懷吝嗇。相信其他的佛和菩薩而行事，不能從內心深處瞭解真實。即對於如來（Tathagata，佛的稱號之一），或者佛法（Dharma，佛教教義），或者僧伽（Sangha，佛教僧團），或者真實義，或者有情之事，或者佛菩薩的神通威力，或者因，或者果，或者應該得到的利益，或者獲得利益的方法，或者對於所行之事，都只是隨從他人的信念。 成就狹隘的聞所成智（通過聽聞獲得的智慧）和思所成智（通過思考獲得的智慧），而不是無量的智慧。而且，即使是這些智慧，有時也會忘失。有忘失法的成就，是菩薩苦行遲鈍的通行方式。對於大菩提（Mahabodhi，偉大的覺悟），沒有強烈的渴望，沒有熾熱的精進，沒有甚深牢固的清凈信心。在這三個方面會有忘失正念的情況：一是對境界，即可意的和不可意的色聲香味觸法中，或者有時內心顛倒，忘失正念。二是在受生於各個身體中，已經受生之後，忘失前生的事情。三是對所接受和所持有的各種法，長期修習和長期宣說，或者有時會有所忘失。在這三個方面會有忘失正念的情況。或者有時具備聰慧，對於各種法能夠接受和持有，對於其中的義理能夠領悟。或者有時則不是這樣。或者有時具備憶念，或者有時成為忘念之類。對於有情眾生，不能瞭解如實調伏的善巧方便。對於自己的佛法，也不能瞭解如實引發的善巧方便。為他人說法、教授、教誡、勉勵而行動，因為是勉勵而行動，所以不如實瞭解，有時是虛假的，有時不是虛假的。
【English Translation】 English version: One needs to cultivate and act through wise observation and reflection, unable to accomplish what is to be done at will. One has not attained the superior practice of a Bodhisattva that is firm, continuous, and without regression, nor has one attained the fruits of superior practice, such as unimpeded superior understanding, supernormal powers, liberation, meditative stabilization, and meditative attainment. One has not transcended the five fears: the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of evil destinies, and the fear of being timid in a crowd. Regarding the affairs of benefiting sentient beings that should be done, one needs to exert effort in thinking before cultivating and acting, unable to spontaneously generate compassion and loving-kindness. Or sometimes, towards sentient beings, one initiates evil actions through body, speech, and mind. Or sometimes, towards various realms, one generates greed and attachment. Or sometimes, towards the necessities of life, one harbors stinginess. One acts by believing in other Buddhas and Bodhisattvas, unable to know the truth from within. That is, regarding the Tathagata (one of the titles of the Buddha), or the Dharma (Buddhist teachings), or the Sangha (Buddhist monastic community), or the true meaning, or the affairs of sentient beings, or the supernormal powers of Buddhas and Bodhisattvas, or the cause, or the effect, or the benefit that should be obtained, or the means of obtaining benefit, or regarding what is practiced, one merely follows the beliefs of others. One achieves narrow wisdom gained through hearing (Srutamayi prajna) and wisdom gained through thinking (Cintamayi prajna), rather than immeasurable wisdom. Moreover, even this wisdom is sometimes forgotten. Having the attainment of forgetting the Dharma is the slow and difficult path of a Bodhisattva. Towards Great Enlightenment (Mahabodhi), there is no strong desire, no fervent diligence, and no deep and firm pure faith. In these three areas, there is forgetfulness of mindfulness: first, towards realms, whether agreeable or disagreeable forms, sounds, smells, tastes, tactile sensations, and mental objects, or sometimes the mind is inverted, forgetting right mindfulness. Second, in being born into various bodies, having been born, one forgets the previous life. Third, regarding the various Dharmas that are received and held, having practiced and spoken them for a long time, there is sometimes forgetfulness. In these three areas, there is forgetfulness of mindfulness. Or sometimes one possesses intelligence, able to receive and hold the various Dharmas, and capable of understanding their meaning. Or sometimes it is not so. Or sometimes one possesses recollection, or sometimes one becomes like those who are forgetful. Towards sentient beings, one is unable to understand the skillful means of truly subduing them. Towards one's own Buddha-Dharma, one is also unable to understand the skillful means of truly inducing it. One turns to speaking the Dharma, teaching, instructing, and encouraging others, but because it is done through encouragement, one does not truly know, and it is sometimes false and sometimes not false.
棄。如闇中射或中不中。隨欲成故。或於一時于大菩提雖已發心而復退舍。或於一時棄捨菩薩先所受學凈戒律儀不能受學。或於一時雖勤修習利有情事。而於中間生厭倦故。復還棄捨利有情事。由意樂故欲令自樂。由思擇故欲令他樂。于諸菩薩所有違犯。多分遍知非數遍知。無餘永斷。由於毀犯數現行故。或於一時于菩薩藏法毗奈耶。他所引奪。或於一時聞說甚深廣大法教而生驚怖。其心搖動猶豫疑惑。于諸有情遠離一切現行大悲。于諸有情少分現前利益安樂。未能廣大未能無量。于如上說一切圓滿菩薩學中。未能普學。于如上說一切圓滿菩薩諸相未皆成就。于如上說一切圓滿二分菩薩正加行中未等顯現。于如上說菩薩意樂。猶未清凈。于其無上正等菩提自謂為遠。未于涅槃增上意樂安立深固。如於生死長時流轉。于其熾然無動妙善菩提分法。未能成就。如是等類當知是名勝解行住菩薩轉時諸行狀相。是諸菩薩勝解行住下忍轉時。如上所說諸行狀相。當知上品中忍轉時。如上所說諸行狀相。當知中品上忍轉時。如上所說。當知下品其性微薄。即于如是上忍轉時。于上所說諸行狀相。漸次能令無餘永斷。從此無間當知菩薩入極喜住。由得方便極喜住中。勝解行住所說諸法皆無所有。與彼相違所有一切白品諸法皆悉顯現。
由諸菩薩成就此故。轉得名為凈勝意樂。勝解行住菩薩轉時。雖有少分軟中上品方便展轉清凈勝解。而未得名凈勝意樂。何以故。由此勝解。為彼多種諸隨煩惱染污而轉。極歡喜住菩薩住時一切勝解。諸隨煩惱皆悉永斷。離隨煩惱凈勝解轉。問極歡喜住菩薩轉時。應知何行何狀何相。答若諸菩薩從勝解行住入極歡喜住。先於無上正等菩提。菩薩弘願。未善通達菩提自性。未善通達菩提方便。多分隨順他緣而轉。不善決定除舍彼故發起六相。新善決定內證修性。菩薩大愿超過一切余白凈愿。無等不共果。是世間超過一切世間境界。隨救一切有情苦故。不共一切聲聞獨覺。雖一剎那生起此愿。法性自爾能得菩薩無量白法可愛之果。又此大愿無變無盡自性得已。無異因緣令其退轉變異可得。又是勝分墮後邊際極大菩提。如此菩薩善決定愿。亦名發心。又即如是菩薩發心。略由四相應當了知。何等為四。一者何相菩薩發心。二者發心何所緣慮。三者發心何狀。何相。何自性起。四者發心有何勝利。由此四相應當了知菩薩發心。謂諸菩薩勝解行住。已善積集一切善根。于菩薩行已正超出。略說是相菩薩發心。又諸菩薩緣當來世無倒速疾一切菩提資糧圓滿。一切菩薩利有情事圓滿。無上正等菩提一切種一切佛法圓滿。諸佛所作事業
【現代漢語翻譯】 現代漢語譯本： 由於諸位菩薩成就了這個緣故，才轉而得名為『凈勝意樂』。勝解行住（Adhimukticaryābhūmi）的菩薩轉進時，雖然有少分軟、中、上品方便，輾轉清凈勝解，但還不能得名為『凈勝意樂』。為什麼呢？因為這種勝解，被多種隨煩惱所染污而運轉。極歡喜住（Pramuditābhūmi）的菩薩安住時，一切勝解，各種隨煩惱都永遠斷除，遠離隨煩惱，清凈勝解運轉。問：極歡喜住的菩薩運轉時，應當知道是何種行、何種狀態、何種相貌？答：如果諸位菩薩從勝解行住進入極歡喜住，先前對於無上正等菩提（anuttarā-samyak-saṃbodhi），菩薩的弘大誓願，沒有很好地通達菩提的自性，沒有很好地通達菩提的方便，大多隨順他緣而運轉，不善於決定除舍那些（隨順他緣），因此發起六種相貌，新善決定內證修性。菩薩的大愿超過一切其餘清凈的誓願，是無等無共的果，是世間超過一切世間境界，隨順救助一切有情（sattva）的痛苦，不與一切聲聞（Śrāvaka）、獨覺（Pratyekabuddha）相同。即使一剎那生起這個誓願，法性自然能夠得到菩薩無量清凈法可愛之果。而且這個大愿具有無變無盡的自性，得到之後，沒有其他因緣能夠使它退轉或改變。又是殊勝的部分，墮入後邊際的極大菩提。如此菩薩善於決定的誓願，也叫做發心。而且就像這樣菩薩的發心，略由四種相應當瞭解。哪四種呢？一是何種相貌是菩薩的發心？二是發心緣慮什麼？三是發心是何種狀態、何種相貌、何種自性生起？四是發心有什麼勝利？由此四種相應當瞭解菩薩的發心。就是諸位菩薩在勝解行住，已經很好地積集一切善根，對於菩薩行已經正確地超出。略微地說，這就是相貌是菩薩的發心。而且諸位菩薩緣于當來世，無倒速疾地一切菩提資糧圓滿，一切菩薩利益有情的事情圓滿，無上正等菩提一切種一切佛法圓滿，諸佛所作的事業圓滿。
【English Translation】 English version: Because of the accomplishment of this by the Bodhisattvas, it is transformed and named 'Pure Superior Intention'. When Bodhisattvas in the Stage of Resolution in Conduct (Adhimukticaryābhūmi) are transitioning, although they have a small portion of mild, medium, and superior skillful means, with pure superior understanding gradually purified, they are not yet named 'Pure Superior Intention'. Why? Because this superior understanding is turned by being defiled by various accompanying afflictions. When Bodhisattvas abide in the Stage of Extreme Joy (Pramuditābhūmi), all superior understandings and various accompanying afflictions are completely and permanently severed, and pure superior understanding turns away from accompanying afflictions. Question: When Bodhisattvas in the Stage of Extreme Joy are transitioning, what conduct, what state, and what appearance should be known? Answer: If Bodhisattvas enter the Stage of Extreme Joy from the Stage of Resolution in Conduct, they have not yet thoroughly understood the Supreme Perfect Enlightenment (anuttarā-samyak-saṃbodhi), the Bodhisattva's great vows, the nature of Bodhi, or the means of Bodhi, and mostly turn in accordance with other conditions, not being skilled in decisively abandoning those (following other conditions). Therefore, they initiate six aspects, newly and skillfully deciding on the inner realization of the nature of practice. The Bodhisattva's great vow surpasses all other pure vows, is an unequaled and unshared result, is a worldly realm surpassing all worldly realms, and accords with saving all sentient beings (sattva) from suffering, not being shared with all Śrāvakas and Pratyekabuddhas. Even if this vow arises for a moment, the Dharma-nature is naturally able to obtain the immeasurable pure Dharma and lovely results of the Bodhisattva. Moreover, this great vow has an unchanging and inexhaustible nature, and once obtained, there are no other causes and conditions that can cause it to regress or change. It is also a superior part, falling into the ultimate Bodhi at the later boundary. Such a well-decided vow of the Bodhisattva is also called the arising of the mind (Bodhicitta). Moreover, just like this arising of the mind of the Bodhisattva, it should be understood briefly through four aspects. What are the four? First, what appearance is the Bodhisattva's arising of the mind? Second, what does the arising of the mind contemplate? Third, what state, what appearance, and what nature does the arising of the mind arise from? Fourth, what are the victories of the arising of the mind? Through these four aspects, the Bodhisattva's arising of the mind should be understood. That is, the Bodhisattvas in the Stage of Resolution in Conduct have already well accumulated all good roots and have correctly transcended the Bodhisattva's practice. Briefly speaking, this is the appearance of the Bodhisattva's arising of the mind. Moreover, the Bodhisattvas contemplate in the future world the perfect completion of all Bodhi resources without error and swiftly, the perfect completion of all Bodhisattva's activities benefiting sentient beings, the perfect completion of all kinds of Buddha-Dharma in Supreme Perfect Enlightenment, and the perfect completion of the activities performed by all Buddhas.
圓滿。略說緣慮如是發心。又諸菩薩無倒速疾發起一切菩提資糧。隨順於諸有情一切菩薩所作。隨順獲得無上正等菩提。無師自然妙智。隨順遍一切種諸佛所作事業。隨順廣大願心。又諸菩薩發是心已。超過菩薩凡異生地。證入菩薩正性離生。生如來家成佛真子。決定趣向正等菩提。決定紹繼如來聖種。又正獲得如實證凈極多歡喜。於他有情遠離多分忿害斗諍。於一切種菩薩所作利眾生事。於一切種菩提資糧圓滿。於一切種無上菩提一切佛法。於一切種佛所作事。以凈增上意樂。攀緣勝解趣入。於是諸法速疾圓證。自觀己身能正隨順如是解了。極多歡喜。又自觀見妙善。廣大能引出離無染無等攝受饒益。身心歡喜。於此無量熾然善法皆悉成就。又自了知我于無上正等菩提今已鄰近。于大菩提我勝意樂已得清凈。我今已離一切怖畏。由是因緣極多歡喜。由諸菩薩已能發起善決定心。於五怖畏皆悉除斷。由善修習無我妙智。分別我想尚不復轉。況當得有分別我愛或資生愛。由是因緣無不活畏。由於他所無所悕望。常自發起如是欲樂。我當饒益一切有情。非於有情有所求覓。由是因緣無惡名畏。由離我見於我無有失壞想轉。故無死畏。自知死後于當來世決定值遇諸佛菩薩。由此決定無惡趣畏。由意樂見一切世間。尚無有一與
我齊等。何況殊勝。是故無有處眾怯畏。菩薩如是遠離一切五種怖畏。遠離一切聞說甚深正法驚怖。遠離一切高慢憍傲。遠離一切他不饒益種種邪行所起瞋恚。遠離一切世財貪喜。無染污故無所憎背。有熾然故無俗意樂。能圓滿證一切善法。又現法中能起菩薩一切精進。信增上力為前導故。于當來世如前所說菩提分品十種大愿。今即於此極歡喜住。能具引發。由得清凈勝意樂故。為欲供養最勝有情真實福田大師法主。是故引發第一大愿。為欲受持彼所宣說無上正法。是故引發第二大愿。為欲勸請轉未曾有妙正法輪。是故引發第三大愿。為欲順彼行菩薩行。是故引發第四大愿。為欲成熟彼器有情。是故引發第五大愿。為欲往趣諸佛國土。奉見如來。承事供養聽受正法。是故引發第六大愿。為凈修治自佛國土。是故引發第七大愿。為於一切在所生處常不遠離諸佛菩薩。與諸菩薩常同一味意樂加行。是故引發第八大愿。常為利益一切有情曾不空過。是故引發第九大愿。為證無上正等菩提作諸佛事。是故引發第十大愿。作是愿言。如有情界展轉相續終無斷盡。亦如世道展轉相續終無斷盡。我此大愿生生相續乃至究竟菩提邊際。常不遠離常不忘失常不乖離。如是自誓心發正愿。當知此中前就所應愿事起愿。后即就愿以起于愿。如
【現代漢語翻譯】 現代漢語譯本： 我等尚且如此，更何況是殊勝的菩薩呢？因此，菩薩不會在眾人中感到怯懦畏懼。菩薩像這樣遠離一切五種怖畏，遠離一切聽聞甚深正法時的驚怖，遠離一切高慢憍傲，遠離一切因他人不饒益的種種邪行所引起的瞋恚，遠離一切對世間財物的貪婪和歡喜。因為沒有染污，所以沒有憎恨和背離；因為有熾盛的精進，所以沒有世俗的意樂。能夠圓滿地證得一切善法，又在現世中能夠發起菩薩的一切精進，以信心的增上力量為前導。對於未來世，如前面所說的菩提分品十種大愿，現在就在這裡極其歡喜地安住，能夠完全地引發。由於得到清凈殊勝的意樂的緣故，爲了供養最殊勝的有情，真實的福田，大師法主，所以引發第一大愿。爲了受持他所宣說的無上正法，所以引發第二大愿。爲了勸請諸佛轉動未曾有過的妙正法輪，所以引發第三大愿。爲了順應諸佛的菩薩行，所以引發第四大愿。爲了成熟那些堪能接受教法的有情，所以引發第五大愿。爲了前往諸佛國土，奉見如來（Tathagata），承事供養，聽受正法，所以引發第六大愿。爲了清凈修治自己的佛國土，所以引發第七大愿。爲了在一切所生之處，常常不遠離諸佛菩薩，與諸菩薩常常具有同一意樂和加行，所以引發第八大愿。常常爲了利益一切有情，從不空過，所以引發第九大愿。爲了證得無上正等菩提（Anuttara-samyak-sambodhi），做諸佛的事業，所以引發第十大愿。這樣發願說：『如果眾生的界限輾轉相續，始終沒有斷絕，也像世間的道路輾轉相續，始終沒有斷絕一樣，我這大愿生生相續，乃至究竟菩提的邊際，常常不遠離，常常不忘失，常常不乖離。』像這樣自己立誓，心中發起正愿。應當知道，這裡前面是就所應愿的事發起愿，後面就是就愿來發起愿。如同……
【English Translation】 English version: I and others are like this, what more the superior Bodhisattvas? Therefore, there is no fear or timidity in the assembly. Bodhisattvas thus distance themselves from all five kinds of fears, distance themselves from all terror upon hearing profound and true Dharma, distance themselves from all arrogance and pride, distance themselves from all anger arising from others' unhelpful and various evil deeds, and distance themselves from all greed and joy for worldly wealth. Because of being without defilement, there is no hatred or turning away; because of having blazing diligence, there is no mundane delight. They are able to perfectly realize all good Dharmas, and in this very life, they can initiate all the Bodhisattva's diligence, with the power of increasing faith as the guide. Regarding the future, as previously mentioned, the ten great vows of the Bodhipakshika-dharmas (qualities conducive to enlightenment), they now abide here with extreme joy, able to fully initiate them. Because of obtaining pure and superior intention, in order to make offerings to the most supreme sentient beings, the true field of merit, the master of the Dharma, they therefore initiate the first great vow. In order to uphold the unsurpassed true Dharma proclaimed by him, they therefore initiate the second great vow. In order to request the turning of the unexcelled and wonderful Dharma wheel, they therefore initiate the third great vow. In order to accord with the Bodhisattva conduct of the Buddhas, they therefore initiate the fourth great vow. In order to mature those sentient beings who are vessels, they therefore initiate the fifth great vow. In order to go to the Buddha lands, to behold the Tathagata (如來), to serve and make offerings, and to listen to the true Dharma, they therefore initiate the sixth great vow. In order to purify and cultivate their own Buddha land, they therefore initiate the seventh great vow. In order to always be inseparable from the Buddhas and Bodhisattvas in all places of birth, and to always have the same intention and conduct as the Bodhisattvas, they therefore initiate the eighth great vow. Always for the benefit of all sentient beings, never passing time in vain, they therefore initiate the ninth great vow. In order to attain Anuttara-samyak-sambodhi (無上正等菩提), and to perform the deeds of the Buddhas, they therefore initiate the tenth great vow. They make this vow, saying: 'If the realm of sentient beings continues without end, just as the path of the world continues without end, may my great vow continue life after life until the very edge of perfect enlightenment, always inseparable, always unforgotten, always not deviating.' Thus, they make a vow with a self-determined mind. It should be known that here, first, the vow is initiated based on the matters that should be vowed for, and then the vow is initiated based on the vow itself. Like...
是菩薩十種大愿以為上首。能生無數百千正愿。如是菩薩于當來世具諸大愿。于現法中發大精進。
復有十種凈修住法。由是能令極歡喜住速得清凈。一者于諸佛法深生凈信。二者觀諸有情緣起道理。證得唯有純大苦蘊。發起大悲。三者觀見彼已自誓願言。我當令彼諸有情類解脫如是純大苦蘊得第一樂。發起大慈。四者為欲救拔一切憂苦自無顧戀。無顧戀故。能捨內外一切身財。于諸有情而行惠施。五者為欲利益諸有情故。從他勤求世出世法。曾無厭倦。六者無厭倦故。證得一切論智清凈。善知諸論。七者善知論故。於劣中勝諸有情所。如應如宜而修正行。善解世間。八者即于如是正加行中。依應時份量等正行。而修慚愧。九者即于如是正加行中得無退轉。堅力持性。十者以諸上妙利養恭敬及與正行。供養如來。是名十種凈修住法。由此能令極歡喜住速得清凈。所謂凈信。慈悲惠舍。無有厭倦。善知諸論。善解世間。修習慚愧。堅力持性。供養如來。
又諸菩薩於此十法。受學隨轉多修習已。復于餘九增上戒等諸菩薩住。從佛菩薩專精訪求一切種道功德過失及神通樂無失壞道。善取其行得等流相。於一切住自然升進。證大菩提為大導師。率領一切有情商侶。超度生死曠野險道。當知此中諸行能入說名為行
【現代漢語翻譯】 現代漢語譯本：菩薩以十種大愿為首，能夠產生無數的正愿。這樣的菩薩在未來世具備各種大愿，在現在的生活中發起大精進。 又有十種清凈修行的安住方法，通過這些方法能夠使極歡喜的安住迅速得到清凈。第一，對於諸佛的教法，深深地產生清凈的信心。第二，觀察各種有情眾生緣起（Pratītyasamutpāda）的道理，證悟到只有純粹巨大的苦蘊（Duḥkha-skandha），從而發起大悲心。第三，觀察到這些后，自己發誓說：『我應當使那些有情眾生解脫這樣的純粹巨大苦蘊，得到第一的快樂。』從而發起大慈心。第四，爲了救拔一切憂愁痛苦，自己沒有顧戀，因為沒有顧戀，所以能夠捨棄內外一切身財，對於各種有情眾生施行惠施。第五，爲了利益各種有情眾生，從他人那裡勤奮地尋求世間和出世間的法，從來沒有厭倦。第六，因為沒有厭倦，所以證得一切論智的清凈，善於瞭解各種論典。第七，因為善於瞭解論典，所以對於下等、中等、上等的各種有情眾生，如應如宜地修正自己的行為，善於瞭解世間。第八，就在這樣的正確修行中，依據應時的份量等正確地修行，從而修習慚愧。第九，就在這樣的正確修行中，得到沒有退轉、堅固的力量和持守的性質。第十，用各種上妙的利養、恭敬以及正確的修行，供養如來（Tathāgata）。這叫做十種清凈修行的安住方法。通過這些方法能夠使極歡喜的安住迅速得到清凈。所謂的清凈信心、慈悲惠舍、沒有厭倦、善於瞭解各種論典、善於瞭解世間、修習慚愧、堅固的力量和持守的性質、供養如來。 此外，各種菩薩對於這十種法，接受學習、隨順轉變、多次修習后，又在其餘九種增上戒等各種菩薩的安住處，從佛菩薩那裡專心精進地訪求一切種道（Sarvākāratājñāna）的功德和過失，以及神通快樂沒有失壞的道路，善於選取它的行為，得到等流的相似之處，在一切安住處自然地升進，證得大菩提（Mahābodhi），成為偉大的導師，率領一切有情眾生的商隊，超度生死曠野的險道。應當知道，這裡各種能夠進入的修行，被稱為行。
【English Translation】 English version: Bodhisattvas take the ten great vows as their foremost, and are able to generate countless correct vows. Such Bodhisattvas, in future lives, will possess all kinds of great vows, and in their present lives, will generate great diligence. Furthermore, there are ten kinds of pure practice abidings. Through these, one can enable the extremely joyful abiding to quickly attain purity. First, to deeply generate pure faith in the teachings of all Buddhas. Second, to contemplate the principle of dependent origination (Pratītyasamutpāda) of all sentient beings, realizing that there is only a pure, great mass of suffering (Duḥkha-skandha), thereby arousing great compassion. Third, having observed this, to vow: 'I shall liberate those sentient beings from such a pure, great mass of suffering, and enable them to attain the foremost happiness,' thereby arousing great loving-kindness. Fourth, in order to rescue all worries and suffering, to have no attachment to oneself. Because of having no attachment, one is able to relinquish all internal and external possessions and wealth, and practice generosity towards all sentient beings. Fifth, in order to benefit all sentient beings, to diligently seek worldly and supramundane teachings from others, never becoming weary. Sixth, because of never becoming weary, to attain the purity of all intellectual knowledge, being skilled in understanding all treatises. Seventh, because of being skilled in understanding treatises, to appropriately and suitably correct one's conduct towards inferior, middling, and superior sentient beings, being skilled in understanding the world. Eighth, within such correct practice, to cultivate shame and remorse, according to the appropriate time, measure, and correct conduct. Ninth, within such correct practice, to attain non-retrogression, firm strength, and the nature of perseverance. Tenth, to offer to the Tathāgata (Tathāgata) with various supreme offerings, respect, and correct practice. These are called the ten kinds of pure practice abidings. Through these, one can enable the extremely joyful abiding to quickly attain purity. These are: pure faith, loving-kindness, compassion, generosity, non-weariness, skill in understanding treatises, skill in understanding the world, cultivation of shame and remorse, firm strength and the nature of perseverance, and offering to the Tathāgata. Moreover, when Bodhisattvas have received, learned, followed, transformed, and repeatedly practiced these ten dharmas, they further, in the other nine superior precepts and other Bodhisattva abidings, diligently and earnestly seek from Buddhas and Bodhisattvas the merits and faults of the path of all aspects (Sarvākāratājñāna), as well as the path of supernatural powers and happiness without loss or destruction, skillfully selecting its conduct, attaining the likeness of equal flow, naturally advancing in all abidings, attaining great Bodhi (Mahābodhi), becoming a great guide, leading the caravan of all sentient beings, and transcending the perilous path of the wilderness of birth and death. It should be known that the various practices here that can enter are called practices.
。若正入時說名為得。入已果利成辦圓證說名等流。
又諸菩薩住此住中。由二因緣現見諸佛。或由聽聞菩薩藏說。或由內心發起勝解。信有十方種種異名諸世界中種種異名諸佛如來。由粗凈信俱行之心求欲現見。如是求已如實稱遂。當知是名第一因緣。又心發起如是正愿。隨於彼彼諸世界中有佛出現。我當往生。如是愿已如實稱遂。當知是名第二因緣。菩薩如是由粗凈信現見諸佛。由正願力現見諸佛。既得見已隨力隨能興一切種恭敬供養。奉施種種上妙樂具。及於僧眾恭敬供養。于如來所聽聞正法。無倒受持精進修行法隨法行。以四攝事成熟有情。一切善根悉皆迴向無上菩提。由是三種清凈因緣。彼諸善根倍復明凈。謂于佛法僧供養攝受故。以四種攝事成熟有情故。以一切善根迴向菩提故。如是乃至無量俱胝那庾多百千大劫。譬如世間黠慧工匠。以礦性金置於火中如如燒煉。如是如是轉得明凈。如是凈勝意樂菩薩所有善根。由是三種清凈因緣轉復明凈當知亦爾。
又住於此在在生處多作輪王。王贍部洲得大自在。遠離一切所有慳垢。威被有情調伏慳吝。諸四攝事所作業中。一切不離佛法僧寶。證一切種菩提。作意恒發願言。我當一切有情中尊作諸有情一切義利所依止處。若樂發起如是精進。棄捨一切家
【現代漢語翻譯】 現代漢語譯本：如果真正進入的時候說這是『得』（指獲得某種成就或狀態）。進入之後，果實和利益得以成就圓滿，就稱為『等流』（指與先前狀態相似的延續）。
此外，諸位菩薩安住於此種安住狀態中，由於兩種因緣而能夠親眼見到諸佛。一是由於聽聞菩薩藏的教說，二是由於內心發起殊勝的理解，相信在十方種種不同名稱的世界中，有種種不同名稱的諸佛如來。以粗略而清凈的信心和隨之而來的心願，求欲親眼見到他們。像這樣尋求之後，如果真實地實現了願望，應當知道這是第一種因緣。另外，內心發起這樣的正確願望：無論在哪個世界有佛出現，我都應當往生到那裡。像這樣發願之後，如果真實地實現了願望，應當知道這是第二種因緣。菩薩像這樣通過粗略而清凈的信心親眼見到諸佛，通過正確的願力親眼見到諸佛。既然得見諸佛，就隨自己的能力盡一切可能地興辦各種恭敬供養，奉獻種種上妙的樂具，並且對僧眾恭敬供養。在如來那裡聽聞正法，毫無顛倒地接受並持守，精進地修行，做到如法修行。以四攝事來成熟有情，一切善根都回向于無上菩提。由於這三種清凈的因緣，那些善根更加明亮清凈。這三種因緣是指：因為供養和攝受佛法僧；因為用四種攝事來成熟有情；因為將一切善根迴向菩提。像這樣，乃至無量俱胝那庾多百千大劫。譬如世間的聰明工匠，將礦石中的金子放在火中，像這樣反覆燒煉，金子就越來越明亮純凈。像這樣，具有清凈殊勝意樂的菩薩，他所擁有的善根，由於這三種清凈的因緣而變得更加明亮純凈，也應當知道是同樣的道理。
此外，安住於此的菩薩，無論生在何處，大多會成為轉輪王，統治贍部洲，獲得極大的自在。遠離一切慳吝的污垢，以威德覆蓋有情，調伏慳吝。在四攝事所做的事業中，一切都不離開佛法僧三寶。證得一切種菩提。常常發起這樣的願望：我應當成為一切有情中最尊貴的人，成為一切有情義利所依靠的地方。如果樂於發起這樣的精進，就應當捨棄一切家庭。
【English Translation】 English version: If, when truly entering, it is said to be 'attainment' (referring to the attainment of a certain achievement or state). After entering, when the fruits and benefits are accomplished and perfected, it is called 'equal flow' (referring to a continuation similar to the previous state).
Furthermore, Bodhisattvas abiding in this state of abiding, due to two causes, are able to directly see all Buddhas. One is due to hearing the teachings of the Bodhisattva-pitaka, and the other is due to the mind generating superior understanding, believing that in the various worlds with different names in the ten directions, there are various Buddhas and Tathagatas with different names. With a coarse yet pure faith and the accompanying aspiration, they seek to directly see them. Having sought in this way, if the wish is truly fulfilled, it should be known that this is the first cause. In addition, the mind generates such a correct wish: wherever a Buddha appears in any world, I shall be reborn there. Having made such a vow, if the wish is truly fulfilled, it should be known that this is the second cause. Bodhisattvas, in this way, through coarse yet pure faith, directly see all Buddhas, and through the power of correct vows, directly see all Buddhas. Having seen the Buddhas, they exert all kinds of respectful offerings according to their ability, offering various supreme and wonderful instruments of joy, and respectfully making offerings to the Sangha. They hear the Dharma from the Tathagata, accept and uphold it without inversion, diligently practice, and act in accordance with the Dharma. They mature sentient beings with the four means of gathering, and dedicate all good roots to unsurpassed Bodhi. Due to these three pure causes, those good roots become even brighter and purer. These three causes are: because of offering and embracing the Buddha, Dharma, and Sangha; because of maturing sentient beings with the four means of gathering; because of dedicating all good roots to Bodhi. In this way, even for immeasurable kotis of nayutas of hundreds of thousands of great kalpas. It is like a clever craftsman in the world who places gold from ore in the fire, and as it is repeatedly burned, the gold becomes brighter and purer. Likewise, the good roots possessed by a Bodhisattva with pure and superior intention, due to these three pure causes, become even brighter and purer, and it should be known that the same principle applies.
Furthermore, Bodhisattvas abiding in this, wherever they are born, mostly become Chakravartin kings, ruling Jambudvipa, and attaining great freedom. They are far from all defilements of stinginess, covering sentient beings with their majesty, and subduing stinginess. In the activities performed by the four means of gathering, everything is inseparable from the Three Jewels of Buddha, Dharma, and Sangha. They attain all kinds of Bodhi. They constantly generate such a wish: I shall become the most honored among all sentient beings, and become the place of reliance for the benefit and welfare of all sentient beings. If one is happy to generate such diligence, one should abandon all family.
屬財位。歸佛聖教凈信出家。一剎那頃瞬息須臾能證菩薩百三摩地。以凈天眼能于種種諸佛國土見百如來。又即于彼變化住持菩薩住持。皆能解了。以神通力動百世界。身亦能往放大光明周匝遍照。普令他見化為百類成熟百種所化有情。若欲留命能住百劫。於前后際各百劫事智見。能入蘊界處等諸法門中。于百法門能正思擇化作百身。身身皆能現百菩薩。眷屬圍繞。自茲以去是諸菩薩由願力故。當知無量威力神變。安住如是極歡喜住諸菩薩眾。願力增上能引無量殊勝正愿。所作神變如是正愿。乃至俱胝那庾多百千大劫不易可數。
當知是名略說菩薩極歡喜住。謂善決定故。四相發心故。發起精進引發正愿故。凈修住法故。開曉余住故。修治善根故。受生故。威力故。若廣宣說如十地經極喜地說。彼十地經廣所宣說菩薩十地。即是此中菩薩藏攝。摩怛理迦略所宣說菩薩十住。如其次第從極歡喜住乃至最上成滿菩薩住。應知此中由能攝持菩薩義故。說名為地。能為受用居處義故。說名為住。
瑜伽師地論卷第四十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十八
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五第二持隨法瑜伽處住品第四之二
【現代漢語翻譯】 現代漢語譯本：屬於財位。歸於佛聖教，以清凈的信心出家。在一剎那、瞬息、須臾之間，能證得菩薩的百種三摩地（Samadhi，禪定）。以清凈的天眼，能在種種諸佛國土見到百位如來（Tathagata，佛）。並且能在那些佛土變化住持，菩薩也住持，都能理解明瞭。以神通力震動百個世界。自身也能前往，放大光明，周匝遍照。普遍令他人見到，化為百類，成熟百種所化有情。如果想要留住壽命，能住百劫。對於前後各百劫的事情，具有智慧和見解。能進入蘊、界、處等諸法門中。對於百種法門，能正確地思擇，化作百身。每個身都能顯現百位菩薩，眷屬圍繞。從這裡開始，這些菩薩由於願力的緣故，應當知道具有無量的威力神通變化。安住在這樣極歡喜住的諸菩薩眾，願力增上，能引生無量殊勝的正愿。所作的神通變化和這樣的正愿，乃至俱胝（Koti，千萬）那庾多（Niyuta，億）百千大劫也難以數清。 應當知道，這名為略說菩薩極歡喜住。因為善於決定，四相發心，發起精進，引發正愿，清凈修習住法，開曉其餘的住，修治善根，受生，以及威力。如果廣為宣說，就像《十地經》極喜地所說。那部《十地經》廣為宣說的菩薩十地，就是此處的菩薩藏所攝。摩怛理迦（Matrika，論母）略為宣說的菩薩十住，按照次第，從極歡喜住乃至最上成滿菩薩住。應當知道，此處由於能夠攝持菩薩的意義，所以說名為地。能夠作為受用和居處的意義，所以說名為住。 《瑜伽師地論》卷第四十七 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第四十八 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中菩薩地第十五第二持隨法瑜伽處住品第四之二
【English Translation】 English version: Belongs to the position of wealth. Returns to the pure faith of the Buddha's teachings and renounces the household life. In an instant, a moment, a short period, one can attain a hundred Samadhis (Samadhi, meditative states) of a Bodhisattva. With pure divine eyes, one can see a hundred Tathagatas (Tathagata, Buddhas) in various Buddha lands. Moreover, one can transform and abide in those Buddha lands, and Bodhisattvas also abide, all of which can be understood clearly. With supernatural powers, one can shake a hundred worlds. One's body can also go forth, emit great light, illuminating all around. Universally causing others to see, transforming into a hundred types, maturing a hundred kinds of beings to be transformed. If one wishes to prolong life, one can abide for a hundred kalpas. Regarding the events of a hundred kalpas before and after, one possesses wisdom and insight. One can enter into the gates of the Dharma such as the skandhas, realms, and sense bases. Regarding a hundred Dharma gates, one can correctly contemplate and transform into a hundred bodies. Each body can manifest a hundred Bodhisattvas, surrounded by retinues. From this point on, these Bodhisattvas, due to the power of their vows, should be known to possess immeasurable power and miraculous transformations. Abiding in such a state of extreme joy, these Bodhisattva assemblies, with the increase of their vow power, can generate immeasurable and supremely excellent right vows. The miraculous transformations performed and such right vows, even for kotis (Koti, ten millions) of Niyutas (Niyuta, hundred millions) of hundreds of thousands of great kalpas, are difficult to count. It should be known that this is called the brief explanation of the Bodhisattva's Stage of Extreme Joy. It is because of skillful determination, the arising of the mind in four aspects, the generation of diligence, the elicitation of right vows, the pure cultivation of the abiding Dharma, the opening and understanding of the remaining abodes, the cultivation of wholesome roots, rebirth, and power. If explained extensively, it is like what is said in the Joyful Ground of the Ten Bhumi Sutra (Dasabhumika Sutra). The ten grounds of the Bodhisattva extensively explained in that Ten Bhumi Sutra are included in the Bodhisattva Treasury here. The ten abodes of the Bodhisattva briefly explained in the Matrika (Matrika, matrix) are, in order, from the Stage of Extreme Joy to the Stage of Supreme Fulfillment of the Bodhisattva. It should be known that here, because it can encompass the meaning of the Bodhisattva, it is called a 'ground'. Because it can serve as a place of enjoyment and dwelling, it is called an 'abode'. Yogacarabhumi-sastra, Scroll 47 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra Yogacarabhumi-sastra, Scroll 48 Said by Bodhisattva Maitreya Tripiṭaka Master Xuanzang, by imperial decree, translated the fifteenth section of the Bodhisattva-bhumi in the Local Division, the second chapter of the fourth section on the Yoga Practice of Sustaining the Dharma.
問增上戒住菩薩轉時。當知何行何狀何相。答若諸菩薩先於極歡喜住。由十種心意樂。已得意樂清凈。何等為十。一者於一切師長尊重福田不行虛誑意樂。二者于同法菩薩忍辱柔和易可共住意樂。三者勝伏一切煩惱及隨煩惱眾魔事業心自在轉意樂。四者於一切行深見過失意樂。五者于大涅槃深見勝利意樂。六者于諸妙善菩提分法常勤修習意樂。七者即于彼修為隨順故樂處遠離意樂。八者于諸世間有染尊位利養恭敬無所顧戀意樂。九者遠離下乘趣證大乘意樂。十者欲作一切有情一切義利意樂。如是十種無倒意樂依心而轉。是故說為意樂清凈。即由如是十種意樂。成上品故極圓滿故。是諸菩薩入證第二增上戒住。於此住中性戒具足。極少邪惡業道所攝諸惡犯戒。尚不現行。況中上品。又於十種圓滿業道。自性顯現。菩薩如是性戒具足。能以妙慧于染不染惡趣善趣。及諸乘中諸業現行。若因若果修證安立。如實了知。于異熟果及等流果如是諸業。如實了知。自能現斷諸不善業。自能現受一切善業。即于其中樂勸導他能正勸導。于其種種不平等業現行過失之所染污諸有情界。若興若衰等無差別。一切皆墮第一義苦並住艱辛。種種艱辛之所逼切甚可哀愍。于彼獲得廣大哀愍如實觀照。是諸菩薩安住如是增上戒住。廣見諸
佛善根清凈。如前應知。此差別者。謂如世間善巧工匠。以所鍊金置迦肆娑置於火中數數燒煉轉更明凈。如是菩薩善根清凈當知亦爾。於此住中凈心意樂成滿。趣入在所生處多作輪王王四大洲。以自在力令多有情止息犯戒不善業道。勸彼受行諸善業道。當知威力過前十倍。當知是名略說菩薩增上戒住。謂意樂凈故。性戒具足故離一切種毀犯戒垢故。一切業道一切因果了知通達故。于諸凈業能自受行。亦樂勸他令其受行故。于有情界諸業所生眾苦艱辛得大哀愍。如實觀照故。善根清凈故。受生故威力故。若廣宣說如十地經離垢地說。遠離一切犯戒垢故。名離垢地。由離一切犯戒垢故。即此名為增上戒住。彼離垢地當知即此增上戒住。
問增上心住菩薩轉時。當知何行何狀何相。答若諸菩薩先於增上戒住。已得十種清凈意樂。作意思惟解了通達。復由余十凈心意樂作意思惟。成上品故極圓滿故。過增上戒住入增上心住。何等為十。一者作意思惟。我於十種凈心意樂已得清凈。二者作意思惟。我於十種凈心意樂。已清凈故能不退失。三者作意思惟。我於一切漏有漏法心不趣入。于違背中能正安住。四者作意思惟。我能于彼修對治中識正安住。五者作意思惟。我能于彼所修對治不復退失。六者作意思惟。我于如是堅固對
【現代漢語翻譯】 現代漢語譯本 佛的善根是清凈的，這一點應該像前面所說的那樣理解。這裡的差別在於，就像世間技藝精巧的工匠，將煉好的黃金放在坩堝（迦肆娑，一種坩堝）中，在火中多次燒煉，黃金會變得更加明亮純凈。同樣，菩薩的善根清凈也應如此理解。在這種住位中，清凈的心意和願望得以圓滿成就。菩薩樂於轉生到各個地方，多數時候會成為統治四大洲的輪王。憑藉自在的力量，使眾多有情眾生停止觸犯戒律和不善的行業，勸導他們接受和奉行各種善業。應當知道，這種威力超過之前的十倍。應當知道，這可以被概括地稱為菩薩的增上戒住，這是因為意樂清凈的緣故，自性戒具足的緣故，遠離一切種類的毀犯戒律的污垢的緣故，對於一切業道和一切因果都了知通達的緣故，對於各種清凈的行業能夠自己受持奉行，也樂於勸導他人令他們受持奉行的緣故，對於有情眾生因各種業力所產生的痛苦和艱辛，能夠產生極大的哀憫，如實地觀察和照見的緣故，善根清凈的緣故，受生的緣故，以及威力的緣故。如果想要廣泛宣說，可以參考《十地經》（Dashabhumika Sutra）中關於離垢地（Vimalaprabha）的描述。因為遠離一切犯戒的污垢，所以稱為離垢地。由於遠離一切犯戒的污垢，所以這也就是增上戒住。那個離垢地，應當知道就是這個增上戒住。
問：當增上心住的菩薩轉變時，應當知道他的行為、狀態和相貌是怎樣的？ 答：如果各位菩薩先前在增上戒住中，已經獲得了十種清凈的意樂，並且通過思考、思惟、理解和通達，又通過另外十種清凈心意的樂欲進行思考和思惟，成就了上品，達到了極其圓滿的程度，那麼他們就能夠超越增上戒住，進入增上心住。這十種清凈心意的樂欲是什麼呢？第一，通過思考和思惟，認識到自己在十種清凈心意的樂欲方面已經獲得了清凈。第二，通過思考和思惟，認識到自己在十種清凈心意的樂欲方面已經清凈，因此能夠不退失。第三，通過思考和思惟，認識到自己的心不會趨向於一切有漏和無漏的法，並且能夠在違背這些法的狀態中安住。第四，通過思考和思惟，認識到自己能夠在修習對治法門時，使意識安住。第五，通過思考和思惟，認識到自己不會退失所修習的對治法門。第六，通過思考和思惟，認識到自己對於如此堅固的對治
【English Translation】 English version The Buddha's roots of goodness are pure, as should be understood from the previous explanation. The difference here lies in that, just as a skilled artisan in the world places refined gold in a crucible (Kashisha, a type of crucible), and repeatedly smelts it in the fire, the gold becomes brighter and purer. Similarly, the purity of a Bodhisattva's roots of goodness should be understood in this way. In this dwelling, pure intention and aspiration are fully accomplished. The Bodhisattva delights in being reborn in various places, often becoming a Chakravartin (wheel-turning king) ruling over the four continents. Through the power of their sovereignty, they cause many sentient beings to cease violating precepts and engaging in unwholesome actions, and encourage them to accept and practice various wholesome actions. It should be known that this power exceeds the previous tenfold. It should be known that this can be briefly called the Bodhisattva's Adhisila-sthitah (Superior Morality Dwelling), because of the purity of intention, the completeness of the inherent precepts, the freedom from all kinds of defilements of violating precepts, the thorough knowledge and understanding of all paths of action and all causes and effects, the ability to personally uphold and practice various pure actions, and the delight in encouraging others to uphold and practice them, the great compassion for the suffering and hardships of sentient beings arising from various karmas, the truthful observation and illumination, the purity of the roots of goodness, the rebirth, and the power. If one wishes to explain it extensively, one can refer to the description of Vimalaprabha (Immaculate Light Ground) in the Dashabhumika Sutra (Ten Stages Sutra). Because of being free from all defilements of violating precepts, it is called the Immaculate Ground. Since it is free from all defilements of violating precepts, this is also the Superior Morality Dwelling. That Immaculate Ground should be known to be this Superior Morality Dwelling.
Question: When a Bodhisattva in the Adhicitta-sthitah (Superior Mind Dwelling) transforms, what should be known about their actions, state, and appearance? Answer: If those Bodhisattvas, having previously attained ten kinds of pure intentions in the Adhisila-sthitah (Superior Morality Dwelling), and through contemplation, reflection, understanding, and thorough comprehension, and further through contemplation and reflection on another ten kinds of pure-minded aspirations, have achieved the highest quality and reached an extremely complete state, then they can transcend the Adhisila-sthitah (Superior Morality Dwelling) and enter the Adhicitta-sthitah (Superior Mind Dwelling). What are these ten kinds of pure-minded aspirations? First, through contemplation and reflection, recognizing that one has attained purity in the ten kinds of pure-minded aspirations. Second, through contemplation and reflection, recognizing that one is pure in the ten kinds of pure-minded aspirations, and therefore able to not regress. Third, through contemplation and reflection, recognizing that one's mind does not incline towards all conditioned and unconditioned dharmas, and that one is able to abide in opposition to these dharmas. Fourth, through contemplation and reflection, recognizing that one is able to keep consciousness abiding when practicing antidotes. Fifth, through contemplation and reflection, recognizing that one will not regress from the antidotes one has practiced. Sixth, through contemplation and reflection, recognizing that one is able to maintain such firm antidotes
治。不為一切漏有漏法一切魔軍之所勝伏。七者作意思惟。我今能於一切佛法。其心無有怯劣而轉。八者作意思惟。我今能於一切苦行無有怯弱。九者作意思惟。我心一向于大乘中深生信解。終不愛樂餘下劣乘。十者作意思惟。我於一切利有情事深心愛樂。由此十種凈心意樂作意思惟。能入菩薩增上心住。菩薩安住增上心住。能以種種過患行相壞一切行。于彼諸行深心厭離。于佛妙智慧以種種勝利行相。見大勝利。又于其中能以淳凈一味欲樂。深生愛慕。于有情界能以種種苦惱行相觀為有苦。于諸有情興悲戀心。生依義心於一切行無有放逸。為大菩提熾然精進。于諸有情能起廣大悲愍意樂。觀諸有情解脫眾苦究竟方便。唯是一切煩惱諸纏無障礙智。觀彼解脫能圓證者。唯於法界一切分別現行雜染生起對治無分別慧。觀能成辦彼智光明唯是無倒勝三摩地。觀所引發一切靜慮等持等至皆菩薩藏。聽聞為先皆聞正法以為緣起。觀見是已發大精進訪求多聞。為聞正法不惜身命。無有資財內外愛物而不能捨。無有師長不誓承事。無有尊教不誓奉行。無有身苦而不誓受。若聞佛法一四句頌。歡喜勇躍勝得三千大千世界充滿其中大珍寶聚。聞一句法是佛所說。能引正等覺能凈菩薩行。歡喜踴躍勝得一切釋梵護世轉輪王等極尊貴位。設
有告言。善男子聽。我有一句佛所說法。能引正等覺能凈菩薩行。汝欲聞不。汝今若能投大火坑受大苦者。當爲汝說。菩薩聞已歡喜踴躍。答言我能。我若得聞如前所說一句法義。正使火坑量等三千大千世界滿中熾火。我從梵天尚投身入。況小火坑。為求佛法尚應久處大那落迦受大苦惱。況余小苦而不應受。菩薩發起如是精進。求正法已復能如實如理思惟。要正修行法隨法行。方得名為隨順佛法。非但聽聞文字音聲而得清凈。如是知已即依所聞正緣法相。遠離諸欲惡不善法。廣說乃至能得世俗四種靜慮四無色定。及四無量五種神通。具足安住。既多住已復還棄捨諸靜慮等等持等至。愿自在力還來欲界觀彼彼處。若為有情能作義利。若能圓滿菩提分法。即便往生。非但自在而生彼處。如是菩薩離欲貪故名斷欲縛。棄捨靜慮等持等至故名斷有縛。菩薩先從勝解行地。於法真如修勝解故。已斷見縛。邪貪恚癡畢竟不轉。廣見諸佛善根清凈。如前應知。此差別者。謂如世間善巧工匠先所燒煉手中真金垢穢斯盡稱量等住。如是菩薩善根清凈當知亦爾。受生多分作釋天帝。善化有情令離欲貪。所有威力於前住中已說千數。當知此中有百千數。當知是名略說菩薩增上心住。謂心意樂作意思惟成滿趣入故。於一切行諸有情界及大菩提。
能正通達故。于諸有情脫苦方便。能正推求故。于正法中起大恭敬訪求無倦故。能正修行法隨法行。于其世俗諸靜慮等等持等至無量神通。能引能住故。棄捨于彼愿自在力隨樂受生故。善根清凈故。受生故。神力故。若廣宣說如十地經發光地說。由發聞行。正法光明等持光明之所顯示。是故此地名發光地。由內心凈能發光明。是故說名增上心住。由此義故名發光地。即由此義當知複名增上心住。
云何菩薩覺分相應增上慧住。謂諸菩薩先於增上心住。以求多聞增上力故。已得十法明入。由此十法明入。成上品故極圓滿故。超過增上心住入初增上慧住。如是十法明入文詞。如契經說。應知其相。謂若彼假設。若於中假設。若由此假設。若平等勝義。若染惱故清凈故成染成凈。若由繫縛煩惱所染。若由無上清凈所凈。當知是名十法明入略所說義。是諸菩薩住此住中。如契經說。不壞意樂而為上首。所有十種能成熟智。智成熟法。皆悉成就。長如來家得彼體法。觀一切種菩提薩埵增上力故。修四念住而為上首。三十七種菩提分法。如契經說。由於此法方便攝受勤修習故。最極微細薩迦耶見執著一切蘊界處等一切動亂。皆得畢竟不現行斷。由彼斷故一切如來所呵毀業皆不現行。一切如來所讚美業如實隨轉。既如是已其心
【現代漢語翻譯】 現代漢語譯本： 因為能夠正確通達，所以能為一切有情眾生尋求脫離痛苦的方便；因為能夠正確推求，所以對於正法生起極大的恭敬，並且不知疲倦地訪求；因為能夠正確地修行，做到如法修行，隨法而行；對於世俗的各種靜慮（Dhyana，禪定）、等等持（Samadhi，三摩地）、等至（Samapatti，等至）、無量神通，能夠引導和安住；因為捨棄了對於愿自在力（Pranidhana-bala，願力）的執著，不再隨自己的意願受生；因為善根清凈，所以受生；因為具有神力；如果廣為宣說，就像《十地經》（Dasabhumika Sutra）中的發光地（Prabhasakari，第二地）所說的那樣，由聽聞、修行而引發的正法光明和等持光明所顯示，所以此地名為發光地。由於內心清凈能夠發出光明，所以被稱為增上心住（Adhicitta-stha，勝心住）。由此意義可知，此地又名增上心住。
什麼是菩薩覺分（Bodhipaksika-dharma，菩提分法）相應的增上慧住（Adhiprajna-stha，勝慧住）？是指諸位菩薩先前在增上心住的基礎上，因為尋求多聞的增上力，已經獲得了十法明入（Dasa dharma-mukha-pravesah，十法明門）。由於這十法明入成就上品，極其圓滿，超過了增上心住，進入了初增上慧住。這十法明入的文詞，如契經所說，應當瞭解它的相狀。也就是：如果是彼假設（Tatprajnapti，彼施設），如果在其中假設（Tatra prajnapti，于中施設），如果由此假設（Yatah prajnapti，由是施設），如果是平等勝義（Samata paramartha，平等勝義），如果是由於染惱（Samklesa，雜染）而導致清凈（Vyavadana，清凈），從而成就染污或清凈，如果是由於繫縛煩惱（Bandhana-klesa，結縛煩惱）所染污，如果是由於無上清凈所凈化。應當知道這就是十法明入所略說的意義。這些菩薩安住於此住中，如契經所說，以不壞意樂（Adhyasaya，勝解）為首，所有十種能夠成熟智慧的法，智慧成熟之法，都完全成就。增長如來之家，獲得彼體法，觀察一切種菩提薩埵的增上力，修習四念住（Smrtyupasthana，四念住）為首的三十七種菩提分法，如契經所說，由於對此法方便攝受，勤奮修習，最極微細的薩迦耶見（Satkayadristi，有身見），執著一切蘊（Skandha，蘊）、界（Dhatu，界）、處（Ayatana，處）等一切動亂，都能夠徹底斷除，不再現行。由於斷除了這些，一切如來所呵責的惡業都不再現行，一切如來所讚美的善業如實隨之運轉。既然已經這樣，他的心
【English Translation】 English version: Because of being able to correctly and thoroughly understand, one can seek expedient means for all sentient beings to escape suffering. Because of being able to correctly investigate, one develops great reverence for the true Dharma and seeks it tirelessly. Because of being able to correctly practice, one practices in accordance with the Dharma and acts in accordance with the Dharma. Regarding the various mundane Dhyana (meditative absorptions), Samadhi (concentration), Samapatti (attainments), immeasurable supernormal powers, one is able to guide and abide in them. Because of abandoning attachment to the power of vows (Pranidhana-bala), one no longer takes rebirth according to one's own desires. Because one's roots of virtue are pure, one takes rebirth. Because one possesses supernormal powers. If explained extensively, it is as described in the 'Dasabhumika Sutra' (Ten Stages Sutra) regarding the 'Prabhasakari' (Luminous) stage, which is revealed by the light of the true Dharma and the light of Samadhi, generated from hearing and practice. Therefore, this stage is called the Luminous Stage. Because the mind is pure and able to emit light, it is called Adhicitta-stha (Superior Mind Abiding). From this meaning, it should be understood that this stage is also called Superior Mind Abiding.
What is the Superior Wisdom Abiding (Adhiprajna-stha) that corresponds to the Bodhipaksika-dharma (factors of enlightenment) of a Bodhisattva? It refers to Bodhisattvas who, having previously been in the Superior Mind Abiding, have already attained the 'Dasa dharma-mukha-pravesah' (Ten Entrances to the Light of Dharma) due to the increased power of seeking extensive learning. Because these Ten Entrances to the Light of Dharma are of the highest quality and extremely complete, they surpass the Superior Mind Abiding and enter the initial Superior Wisdom Abiding. The wording of these Ten Entrances to the Light of Dharma, as stated in the sutras, should be understood in their aspects. That is: if it is 'Tatprajnapti' (that designation), if it is 'Tatra prajnapti' (designation therein), if it is 'Yatah prajnapti' (designation thereby), if it is 'Samata paramartha' (equality as ultimate meaning), if it is due to 'Samklesa' (defilement) leading to 'Vyavadana' (purification), thereby accomplishing defilement or purification, if it is defiled by the 'Bandhana-klesa' (bonds of affliction), if it is purified by unsurpassed purity. It should be known that this is the abbreviated meaning of the Ten Entrances to the Light of Dharma. These Bodhisattvas, abiding in this state, as stated in the sutras, with 'Adhyasaya' (superior intention) as the foremost, all ten types of dharmas that can mature wisdom, and the dharmas of wisdom maturation, are fully accomplished. They increase the family of the Tathagata, attain that body of Dharma, and observe the increasing power of all types of Bodhisattvas. They cultivate the thirty-seven factors of enlightenment, with the 'Smrtyupasthana' (Four Foundations of Mindfulness) as the foremost, as stated in the sutras. Because of conveniently embracing and diligently practicing this Dharma, the most subtle 'Satkayadristi' (view of self), attachment to all Skandha (aggregates), Dhatu (elements), Ayatana (sense bases), and all disturbances, can be completely cut off and no longer manifest. Because of cutting off these, all evil deeds that are criticized by the Tathagatas no longer manifest, and all good deeds that are praised by the Tathagatas truly follow. Having done so, their mind
轉復滋潤。柔和有所堪能。其心轉複種種行相皆善清凈。又善知恩知報恩等隨順意樂種種白法皆悉成就。尋求上地能修治業。發大精進逮得安住。由此因緣所有意樂增上意樂勝解界性皆得圓滿。由是因緣一切外道種種魔軍聖教怨敵。不能映奪不能傾動。廣見諸佛善根清凈。廣說如前應知其相。此差別者。謂如世間善巧工匠以所鍊金作莊嚴具。非余未作莊嚴具金之所映奪。如是此中菩薩善根。非余安住凡住菩薩所有善根所能映奪。如末尼寶所放光明。非余寶珠所能映奪。一切世間風水雨等不能斷滅。所放光明如是。此中菩薩所有智慧光明。一切聲聞及獨覺等不能映奪。一切魔怨不能斷滅。受生多作蘇夜摩天王。善化有情令其除滅薩迦耶見。所有威力。於前住中說百千數。當知此中說俱胝數。當知是名略說菩薩覺分相應增上慧住。謂法明入成滿得入故。成就智故。修習菩提分法故。薩迦耶見等一切執著動亂斷故。制業開業遠離習近故。由是因緣心調柔故。隨順功德皆隆盛故。依所尋求修治地業發大精進故。由是因緣所有意樂增上意樂勝解界性凈修治故。由是因緣一切聖教所有怨敵不能映奪及傾動故。善根清凈故。受生故。威力故。若廣宣說如十地經焰慧地說。於此地中。菩提分法如實智焰。能成正法教慧照明。是故此地名
【現代漢語翻譯】 現代漢語譯本 轉復滋潤，變得柔和且有能力。他們的心變得各種行相都善良清凈。又善於知恩圖報，以及隨順心意的各種善法都能成就。尋求更高的境界，能夠修習和治理（所證的）事業，發起大精進並獲得安住。由於這些因緣，所有的意樂、增上意樂和勝解界性都得到圓滿。由於這些因緣，一切外道、各種魔軍以及聖教的怨敵，都不能遮蔽或動搖他們。廣泛地見到諸佛，善根清凈，廣泛宣說如前所述，應當瞭解其中的相狀。這種差別在於，比如世間善巧的工匠用煉製過的黃金製作莊嚴具，不是其他未經過煉製的黃金所能比擬的。同樣，此處的菩薩的善根，也不是其他安住在凡位的菩薩的善根所能比擬的。如同摩尼寶（mani jewel）所放出的光明，不是其他寶珠所能比擬的，一切世間的風、水、雨等都不能斷滅它所放出的光明。同樣，此處的菩薩所擁有的智慧光明，一切聲聞（Śrāvaka）和獨覺（Pratyekabuddha）等都不能遮蔽，一切魔怨都不能斷滅。受生后多會成為蘇夜摩天王（Suyama），善於教化有情，使他們去除薩迦耶見（satkayadristi，身見）。所有威力，在前一住位中說是百千數，應當知道在此處說是俱胝數。應當知道這名為略說菩薩覺分相應增上慧住。因為法明入而成滿得入，所以成就智慧。修習菩提分法，所以薩迦耶見等一切執著動亂斷除。制業開業，遠離習近。由於這些因緣，心調柔。隨順功德都隆盛。依靠所尋求的修治地業，發起大精進。由於這些因緣，所有意樂、增上意樂、勝解界性都得到清凈修治。由於這些因緣，一切聖教的所有怨敵都不能遮蔽和傾動。善根清凈。受生。威力。如果廣泛宣說，如《十地經》（Dasabhumika Sutra）《焰慧地》（Flaming Wisdom Ground）所說，在此地中，菩提分法如實智焰，能成就正法教慧照明，所以此地名為……
【English Translation】 English version They become further moistened and supple, gentle and capable. Their minds become good and pure in all aspects. They are also good at knowing and repaying kindness, and all kinds of wholesome dharmas that accord with their intentions are accomplished. They seek higher grounds and are able to cultivate and manage their (attained) activities. They generate great diligence and attain abiding. Due to these causes, all their intentions, superior intentions, and realms of superior understanding are perfected. Due to these causes, all non-Buddhists, various demonic armies, and enemies of the Holy Teaching cannot overshadow or shake them. They widely see all Buddhas, their roots of virtue are purified, and they widely proclaim as previously described; their characteristics should be understood. The difference is that, for example, a skilled artisan in the world uses refined gold to make ornaments, which cannot be overshadowed by other unrefined gold. Similarly, the roots of virtue of the Bodhisattva here cannot be overshadowed by the roots of virtue of other Bodhisattvas abiding in the ordinary state. Like the light emitted by a mani jewel (mani jewel), it cannot be overshadowed by other jewels, and all the wind, water, rain, etc., in the world cannot extinguish the light it emits. Similarly, the light of wisdom possessed by the Bodhisattva here cannot be overshadowed by all Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha), and all demonic enemies cannot extinguish it. After rebirth, they often become Suyama (Suyama) kings, skillfully transforming sentient beings, causing them to eliminate satkayadristi (satkayadristi, view of self). All their power, which was said to be hundreds of thousands in the previous stage, should be known to be hundreds of millions here. It should be known that this is called the Abbreviated Explanation of the Bodhisattva's Enhanced Wisdom Abiding in Accordance with the Factors of Enlightenment. Because the light of Dharma enters and becomes complete, wisdom is accomplished. Because they cultivate the factors of enlightenment, all attachments and disturbances such as satkayadristi are eliminated. They regulate and open up activities, staying away from what should be avoided and drawing near to what should be cultivated. Due to these causes, their minds are tamed. The virtues that accord with them all flourish. Relying on the cultivation of the ground they seek, they generate great diligence. Due to these causes, all their intentions, superior intentions, and realms of superior understanding are purified and cultivated. Due to these causes, all enemies of the Holy Teaching cannot overshadow or shake them. Their roots of virtue are purified. Rebirth. Power. If explained extensively, as the Dasabhumika Sutra (Dasabhumika Sutra) says in the Flaming Wisdom Ground (Flaming Wisdom Ground), in this ground, the flame of the wisdom of the factors of enlightenment can accomplish the illumination of the true Dharma teaching, therefore this ground is called...
焰慧地。又即彼地此中說名覺分相應增上慧住。
云何菩薩諸諦相應增上慧住。謂諸菩薩先於覺分相應增上慧住。已得十種平等清凈意樂。由彼平等清凈意樂。成上品故極圓滿故。超過第一增上慧住證入第二增上慧住。十種平等清凈意樂所有文詞。如契經說。應知其相。謂無等覺與諸覺等。超過所餘諸有情界及以諸法。如其平等當知是名十種平等清凈意樂略所說義。如是菩薩住此住中。多分希求智殊勝性。於四聖諦由十行相。如實了知一切文詞。如契經說。應知其相。謂依曉悟他依自內智依俱處所。名為此說。依于契經調伏本母。名由此說。依于現在眾苦自性。依于未來苦因生性。依于因盡彼盡無生性。依于修習彼斷方便性。名如此說。當知是名十種行相四聖諦智所有略義。如是于諦善巧菩薩。於一切行以慧正毀。于有情界增悲意樂。於前后際愚癡有情所有邪行。能正通達。為欲令彼得解脫故。攝受廣大福智資糧心發正愿。及即于彼意樂引攝正念慧行而為上首。所有眾多殊勝功德皆悉增盛。諸餘作意皆悉遠離。以其種種成熟方便成熟有情。如契經說。所有種種能益有情世俗書論印算計等工業明處。於是一切皆能引發于諸有情深悲愍故。漸次乃至方便安立妙菩提故。隨順世間言說事故。為欲方便壞貧窮故。為令世
【現代漢語翻譯】 現代漢語譯本：焰慧地（Yan Hui Di）。又在此地，被稱為與覺分相應的增上慧住。
菩薩如何達到與諸諦相應的增上慧住？即菩薩先前已在與覺分相應的增上慧住中，獲得了十種平等清凈的意樂。由於這些平等清凈的意樂達到上品，極其圓滿，從而超越了第一增上慧住，證入了第二增上慧住。這十種平等清凈意樂的具體內容，如契經所說，應當瞭解其相狀。即無等覺與諸覺相等，超過其餘一切有情界以及諸法。如其平等，應當知道這就是十種平等清凈意樂的簡略含義。如此，菩薩安住於此狀態中，大多希求智慧的殊勝性，並通過十種行相，如實了知四聖諦。一切具體內容，如契經所說，應當瞭解其相狀。即依于曉悟，他依，自內智，依于俱處所，稱為『此說』。依于契經，調伏本母，稱為『由此說』。依于現在眾苦的自性，依于未來苦的因生性，依于因的止息和彼的止息的無生性，依于修習彼斷的方便性，稱為『如此說』。應當知道這就是十種行相四聖諦智的簡略含義。像這樣，對於諦理善巧的菩薩，以智慧正確地破除一切行，對於有情界增長悲憫的意樂，對於前後際愚癡有情的所有邪行，能夠正確通達，爲了讓他們得到解脫，攝取廣大的福智資糧，心發正愿，並且以意樂引導攝取正念慧行作為首要。所有眾多殊勝的功德都全部增長，其餘的作意全部遠離。以各種成熟的方便來成熟有情。如契經所說，所有各種能夠利益有情的世俗書論、印算、計等工業明處，對於這一切都能夠引發，因為對於諸有情有深深的悲憫，逐漸乃至方便安立妙菩提，隨順世間的言說事，爲了方便破除貧窮，爲了令世
【English Translation】 English version: The Ground of Fiery Wisdom (Yan Hui Di). Furthermore, in this ground, it is said to be the enhanced abiding in wisdom corresponding to the factors of enlightenment.
How does a Bodhisattva attain the enhanced abiding in wisdom corresponding to the truths? It is when Bodhisattvas, having previously attained the ten kinds of equal and pure intentions in the enhanced abiding in wisdom corresponding to the factors of enlightenment, surpass the first enhanced abiding in wisdom and enter the second enhanced abiding in wisdom due to these equal and pure intentions being of the highest quality and extremely complete. The specific content of these ten kinds of equal and pure intentions, as stated in the sutras, should be understood in their characteristics. That is, the unequaled enlightenment is equal to all enlightenments, surpassing all other realms of sentient beings and all dharmas. As for their equality, it should be known that this is the brief meaning of the ten kinds of equal and pure intentions. Thus, Bodhisattvas abiding in this state mostly seek the excellence of wisdom, and through ten aspects, truly understand the Four Noble Truths. All specific content, as stated in the sutras, should be understood in their characteristics. That is, relying on understanding, relying on others, relying on one's own inner wisdom, relying on co-existing places, is called 'this is said'. Relying on the sutras, taming the original mother, is called 'by this it is said'. Relying on the nature of present sufferings, relying on the causal nature of future suffering, relying on the cessation of causes and the non-arising nature of their cessation, relying on the means of cultivating their cessation, is called 'thus it is said'. It should be known that this is the brief meaning of the ten aspects of wisdom regarding the Four Noble Truths. Like this, Bodhisattvas who are skilled in the truths, correctly destroy all actions with wisdom, increase the intention of compassion for the realm of sentient beings, and are able to correctly understand all the wrong actions of foolish sentient beings in the past and future. In order to liberate them, they gather vast accumulations of merit and wisdom, make vows with a correct mind, and take the practice of mindfulness and wisdom as the foremost, guided by intention. All the many excellent merits are increased, and all other intentions are abandoned. They ripen sentient beings with various means of maturation. As stated in the sutras, all kinds of secular treatises, calculations, and other industrial arts that can benefit sentient beings, can be initiated, because of deep compassion for sentient beings, gradually establishing the wonderful Bodhi, conforming to worldly speech, in order to conveniently eliminate poverty, in order to make the world
間諸界錯亂人非人等所起災患皆息滅故。為施無罪諸戲樂具除彼非法諸戲樂故。諸有希求種種居處資生具者。為少用功皆能施與種種居處資生具故。為欲拔濟諸王賊等逼惱事故。為欲開制是處非處諸加行故。為欲安立吉非吉事令取捨故。為正勸獎于現法中令其展轉不相謀略。及為宣說當來無倒勝生道故。當知是名能益有情工業明處略所說義。其餘一切如前應知。此差別者。謂如世間善巧工匠以所鍊金作莊嚴具。牟裟羅寶瑩飾廁鈿。所有餘金無與等故不能映奪。如是此中菩薩善根。一切聲聞及諸獨覺餘地菩薩不能映奪。又如日月諸宿光明一切風輪不能映奪。然其迴轉共彼風同。如是此中菩薩妙慧。一切聲聞諸獨覺等不能映奪。然其所作與世共同。受生多作珊睹史多天王。善化有情令舍一切外道邪法。所有威力當知此說千俱胝數。當知是名略說菩薩諸諦相應增上慧住。謂十平等清凈意樂成滿得入故。善巧方便觀察諸諦漸增長故。毀壞諸行悲愍有情漸增長故。即為是義長養廣大福智資糧。心發正愿勤加行故。念慧行等德增長故。無餘作意以一切種成熟有情勤加行故。引發世間工巧業故。善根清凈故。受生故。威力故。若廣宣說如十地經極難勝地。今此地中顯示菩薩于諸聖諦決定妙智極難可勝。是故此地名極難勝。即由此義應
知此中諸諦相應增上慧住。
云何菩薩緣起相應增上慧住。謂諸菩薩先於諸諦相應增上慧住。已得十種法平等性。當知文詞如經廣說。如是十種法平等性。成上品故極圓滿故。超過前住得入此住。謂於一切法。由有勝義自性無相平等性故。言說造作影像無相平等性故。即由此相自然不生平等性故。因亦不生平等性故。自然與因皆不生故。畢竟本寂平等性故。現有體事能取正智。離諸戲論平等性故。遠離一切取捨造作平等性故。即此煩惱眾苦雜染離系解脫平等性故。分別所執境界自性如幻化等平等性故。無分別智所行自性有無無二平等性故。當知是名此中十種法平等性略分別義。如是菩薩住此住中於諸有情增長悲愍。于大菩提生起猛利慾樂悕求。于諸世間合散生滅。以一切種緣起正觀。觀察了知。依緣起智慧引發空無相無愿三解脫門。由是因緣所有自他作者受者有無等想皆不復轉。菩薩如是善於勝義顧念有情。如理通達煩惱系故。緣和合故。有為諸法自性羸劣。離我我所無量過失污染而轉。非離一切煩惱繫縛眾緣和合。是故我今為自防護。應令一切煩惱繫縛眾緣和合皆悉斷壞。為益有情不應永滅一切有為。如是菩薩住此住中智悲隨逐。名無著智現前。般若波羅蜜多住現前。由此住故。於一切世間行無染而行。又即
【現代漢語翻譯】 現代漢語譯本：知曉這些諦（satya，真理）中相應的增上慧住。
什麼是菩薩緣起相應的增上慧住？是指諸位菩薩先前在諸諦相應的增上慧住中，已經獲得了十種法平等性。應當知曉文詞如同經中所廣說。像這樣的十種法平等性，因為成就上品，極其圓滿，所以超過了之前的住位，得以進入此住位。也就是對於一切法，由於具有勝義自性無相的平等性，所以言說造作影像無相的平等性，也因此相自然不生的平等性，因也不生的平等性，自然與因都不生，所以畢竟本寂的平等性，現有體事能取正智，遠離各種戲論的平等性，遠離一切取捨造作的平等性，也就是煩惱眾苦雜染離系解脫的平等性，分別所執境界自性如幻化等的平等性，無分別智所行自性有無無二的平等性。應當知曉這就是此中十種法平等性略作分別的意義。像這樣菩薩住在此住位中，對於各種有情增長悲憫，對於大菩提生起猛烈的欲樂希求，對於世間的合散生滅，以一切種緣起正觀，觀察了知。依靠緣起智慧引發空、無相、無愿三種解脫門。因為這樣的因緣，所有自他作者受者有無等的想法都不再產生。菩薩像這樣善於勝義，顧念有情，如理通達煩惱的繫縛，因為緣的和合，有為諸法的自性羸弱，遠離我我所無量過失的污染而運轉。不是離開一切煩惱繫縛眾緣的和合。所以我現在爲了自我防護，應當令一切煩惱繫縛眾緣的和合都斷壞。爲了利益有情，不應當永遠滅盡一切有為。像這樣菩薩住在此住位中，智慧和慈悲相隨，名為無著智現前，般若波羅蜜多（prajnaparamita，智慧到彼岸）住現前。由於此住位的緣故，在一切世間行無染而行。又即
【English Translation】 English version: Knowing this, one dwells in the corresponding superior wisdom abiding in these truths (satya).
What is the superior wisdom abiding in accordance with dependent origination (pratītyasamutpāda) for a Bodhisattva? It refers to Bodhisattvas who, having previously attained the superior wisdom abiding in accordance with the truths, have already obtained the ten kinds of equality of phenomena. The words and phrases should be understood as explained extensively in the sutras. These ten kinds of equality of phenomena, because of achieving the highest quality and being extremely complete, surpass the previous abiding and allow entry into this abiding. That is, regarding all phenomena, because of having the ultimate nature of selflessness and equality, there is the equality of speech, action, and imagelessness; because of this characteristic, there is the equality of natural non-arising; there is the equality of non-arising of causes; because both nature and cause do not arise, there is the equality of ultimate quiescence; there is the equality of the existing entity, the object, and the correct wisdom that can grasp, which is free from all conceptual elaborations; there is the equality of being far from all grasping, rejecting, and acting; that is, there is the equality of freedom and liberation from the defilements of afflictions and suffering; there is the equality of the nature of the objects grasped by discrimination, which are like illusions; there is the equality of the nature of the activity of non-discriminating wisdom, which is neither existence nor non-existence. It should be known that this is a brief explanation of the meaning of the ten kinds of equality of phenomena in this context. Thus, Bodhisattvas abiding in this state increase their compassion for all sentient beings, and generate intense desire and aspiration for great Bodhi (enlightenment). They observe and understand the aggregation, dispersion, birth, and death of the world with all kinds of correct views of dependent origination. Relying on the wisdom of dependent origination, they can bring forth the three doors of liberation: emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). Because of this condition, all thoughts of self, others, agent, recipient, existence, non-existence, etc., no longer arise. Bodhisattvas, being skilled in ultimate truth and mindful of sentient beings, rightly understand that the bondage of afflictions, due to the aggregation of conditions, causes the nature of conditioned phenomena to be weak and to operate with the defilement of countless faults, free from 'I' and 'mine'. It is not apart from the aggregation of all conditions bound by afflictions. Therefore, for my own protection, I should cause the aggregation of all conditions bound by afflictions to be completely broken. For the benefit of sentient beings, one should not eternally extinguish all conditioned phenomena. Thus, Bodhisattvas abiding in this state are accompanied by wisdom and compassion, which is called the manifestation of non-attachment wisdom, and the abiding of Prajñāpāramitā (perfection of wisdom) manifests. Because of this abiding, they act without defilement in all worlds. Furthermore,
此住有猛利忍。于第七地有加行。行邊際菩薩忍。當知是彼隨順忍攝。又此無著智現前。般若波羅蜜多住現前。能引能引菩提眾緣。于諸世間有為諸行住而不住雖于寂滅見寂靜德而亦不住。如是菩薩方便般若智所隨逐。能入空三摩地。令十百千上首三摩地門皆現在前。如空三摩地如是。無愿無相三摩地當知亦爾。由此上首三摩地門現在前故。意樂不壞。於一切種諸佛聖教一切外道及諸魔軍聖教怨敵。不能引奪。余如前說。此差別者謂如世間善巧工匠以所鍊金作莊嚴具。琉璃寶珠瑩飾廁鈿。一切余金不能映奪。如是此中菩薩善根清凈殊勝。如先所說不能映奪。又如月光于有情身能令悅豫。非四風輪所能斷壞。如是此中菩薩慧光。一切有情煩惱鬱蒸皆能息滅。一切外道魔軍怨敵不能斷壞。受生多作妙化天王。善化有情令除一切增上慢等。所有威力當知此中說百千俱胝數。當知是名略說菩薩緣起相應增上慧住。謂十法平等性成滿得入故。覺悟緣起生解脫門故。一切邪想不現行故。方便攝受生死故。無著智現前。般若波羅蜜多住現在前故。證得無量三摩地故。證得不壞意樂故。于佛聖教不可引奪故。廣見諸佛善根清凈故。受生故。威力故。若廣宣說如十地經現前地說。由此地中無著智現前般若波羅蜜多住現在前故。名現前地。
即由此義當知亦名緣起相應增上慧住。
云何菩薩有加行有功用無相住。謂諸菩薩於前第六緣起相應增上慧住。已得十種妙方便慧所引世間不共一切有情而共一切世間進道勝行。即由如是妙方便慧所引不共進道勝行。成上品故極圓滿故。超過第六住得入第七住。如是文詞。如經廣說應知其相。謂依能起世間興盛攝受福德。依于有情利益安樂增上意樂。依為菩提福德資糧菩提分法後後勝進。依不共聲聞。依不共獨覺。依有情界。依諸法界。依諸世界依諸如來身語心智。當知是名妙方便慧所引不共進道勝行處所略義。菩薩與彼共相應故。便能通達無量無數如來境界。及為彼起無功用無相無分別無異分別。觀無量佛境界。起無間無缺精勤修學一切威儀行住作意。一切分位不遠離道。彼於一一心剎那中。十波羅蜜多而為上首。一切菩提分法圓滿殊勝。諸餘下住則不如是。謂于第一極歡喜住。正以大愿為勝所緣。于第二住。正能除遣毀犯戒垢。于第三住。正愿增長得法光明。于第四住。正趣入道。于第五住。正入一切世間事業。于第六住。正入甚深緣起道理今即於此第七住中。具足發起一切佛法。覺支圓滿。此住菩薩加行行圓滿所攝故。妙智神通行清凈能入第八住故由是菩薩此住無間能入第八極清凈住。彼第八住一向清凈
【現代漢語翻譯】 現代漢語譯本：由此道理應當知道，這也名為與緣起相應、增上慧的安住。
什麼是菩薩的有加行、有功用、無相安住呢？是指那些菩薩在前第六個緣起相應增上慧的安住中，已經獲得了十種殊勝方便智慧所引導的、不與一切有情共通而與一切世間共通的進道殊勝修行。正是由於這樣殊勝方便智慧所引導的不共進道殊勝修行，因為成就上品且極其圓滿，所以超過了第六住而得以進入第七住。這些文詞，如經中所廣泛敘述的那樣，應當瞭解它的相狀。也就是說，依靠能夠引發世間興盛、攝受福德，依靠對於有情的利益安樂的增上意樂，依靠爲了菩提的福德資糧、菩提分法後後的殊勝前進，依靠不與聲聞共通，依靠不與獨覺共通，依靠有情界（Sattvaloka，眾生界），依靠諸法界（Dharmadhatu，一切法的本性），依靠諸世界（Lokadhatu，宇宙），依靠諸如來（Tathagata，佛）的身語心智。應當知道，這名為殊勝方便智慧所引導的不共進道殊勝修行的處所的簡略意義。菩薩與這些共同相應，便能通達無量無數如來的境界，並且爲了那些境界生起無功用、無相、無分別、無異分別。觀察無量佛的境界，生起無間斷、無缺失的精勤修學一切威儀行住作意，一切分位都不遠離道。他們在每一個心剎那中，以十波羅蜜多（十度，Ten Perfections）為首，一切菩提分法圓滿殊勝。其餘較低的住位則不是這樣。也就是說，在第一個極歡喜住中，主要是以大愿作為殊勝的所緣。在第二個住中，主要能夠去除毀犯戒律的污垢。在第三個住中，主要願望增長，得到法的光明。在第四個住中，主要趨入道。在第五個住中，主要進入一切世間事業。在第六個住中，主要進入甚深的緣起道理。現在就在這第七個住中，具足發起一切佛法，覺支圓滿。這個住位的菩薩被加行行的圓滿所攝持，妙智神通清凈，能夠進入第八住，因此菩薩在這個住位之後能夠立即進入第八極清凈住。那第八住完全是清凈的。
【English Translation】 English version: From this meaning, it should be known that this is also called dwelling in accordance with dependent origination and increasing wisdom.
What is a Bodhisattva's dwelling with effort, with function, and without characteristics? It refers to those Bodhisattvas who, in the sixth dwelling of increasing wisdom corresponding to dependent origination, have already obtained the ten kinds of wonderful expedient wisdom that guide the superior practice of advancing on the path, which is not shared with all sentient beings but is shared with all the world. It is precisely because of this uncommon superior practice of advancing on the path, guided by such wonderful expedient wisdom, that because it achieves the highest quality and is extremely complete, it surpasses the sixth dwelling and is able to enter the seventh dwelling. These words, as widely described in the sutras, should be understood in their aspects. That is to say, relying on the ability to cause the flourishing of the world and the reception of merit, relying on the increasing intention of benefiting and bringing happiness to sentient beings, relying on the subsequent superior advancement of the accumulation of merit and resources for Bodhi and the factors of Bodhi, relying on not being shared with Sravakas (聲聞，Hearers), relying on not being shared with Pratyekabuddhas (獨覺，Solitary Buddhas), relying on the realm of sentient beings (Sattvaloka，眾生界), relying on the realm of all dharmas (Dharmadhatu，一切法的本性), relying on the worlds (Lokadhatu，宇宙), relying on the body, speech, mind, and wisdom of all Tathagatas (如來，佛). It should be known that this is called the abbreviated meaning of the place of the uncommon superior practice of advancing on the path, guided by wonderful expedient wisdom. Because the Bodhisattva is in accordance with these, they are able to penetrate the immeasurable and countless realms of the Tathagatas, and for those realms, they give rise to no effort, no characteristics, no discrimination, and no different discrimination. Observing the immeasurable realms of the Buddhas, they give rise to uninterrupted and complete diligent practice and study of all dignified conduct, abiding, actions, and intentions, and in all aspects, they do not depart from the path. In each moment of thought, they take the ten Paramitas (十波羅蜜多，十度，Ten Perfections) as the foremost, and all the factors of Bodhi are complete and superior. The other lower dwellings are not like this. That is to say, in the first dwelling of extreme joy, the main focus is on great vows as the superior object. In the second dwelling, the main ability is to remove the defilements of violating precepts. In the third dwelling, the main wish is to increase and obtain the light of the Dharma. In the fourth dwelling, the main focus is on entering the path. In the fifth dwelling, the main focus is on entering all worldly affairs. In the sixth dwelling, the main focus is on entering the profound principle of dependent origination. Now, in this seventh dwelling, all the Buddha-dharmas are fully aroused, and the limbs of enlightenment are complete. The Bodhisattva in this dwelling is encompassed by the completeness of the practice of effort, and with pure wonderful wisdom and supernatural powers, they are able to enter the eighth dwelling. Therefore, the Bodhisattva is able to immediately enter the eighth dwelling of extreme purity after this dwelling. That eighth dwelling is entirely pure.
。此第七住猶名為雜。與清凈住為前導故。當言此住名不染污。猶未得故當言此住墮雜染污。今此住中一切貪等上首煩惱皆悉除斷。當知此住非有煩惱非離煩惱。一切煩惱不現行故。悕求佛智猶未得故。如是行者。增上意樂已得清凈。無量身語意業隨轉。于諸如來所贊毀業。如前廣說。于第五住所引世間工巧業智轉得圓滿。三千世界共許為師。唯除安住上住菩薩及諸如來意樂加行無與等者。於一切靜慮等菩提分法皆能現前。由修行相現在前故。非由安住異熟分位。如第八住此諸菩薩如是方便。能善思擇諸三摩地。引發菩薩三摩地上首十百千種三摩地門。由得如是三摩地故。超過一切聲聞獨覺三摩地境。菩薩如是一切煩惱皆悉遠離難可了知。一切分別現行隨逐。身語意業皆悉安住。而不捨離尋求勝進勇猛加行。顧念有情。為大菩提速圓滿故離一切相。無量身語意業隨轉。妙善修治。無生法忍之所顯發。於此住中由自覺慧境界故。超過一切聲聞獨覺境界。餘六住中但由佛法增上所緣故。超過一切聲聞獨覺境界。又諸菩薩第六住中所入滅定。今此住中唸唸能入。然此菩薩甚希奇業不可思議。謂常安住實際住中。而於寂滅能不作證。彼由如是妙方便智之所引發增上力故。能行一切有情不共菩薩妙行。雖與世間相似顯現而非彼性
。如經廣說。此中總義。謂依福業事。攝受種種親屬徒眾求生差別。發起勝進三解脫住。信解劣乘方便調伏。受用諸欲求欲差別轉。諸外道隨他心轉。隨大眾轉。余如前說。此差別者。謂如世間善巧工匠以所鍊金作莊嚴具。諸末尼寶瑩飾廁鈿甚為光麗。余贍部洲一切金寶不能映奪。如是此中菩薩善根轉復清凈。一切聲聞獨覺善根。及餘下住菩薩善根不能映奪。又如日光多分干竭贍部洲中所有穢濕。餘一切光不能映奪。如是此中菩薩慧光。多分干竭一切有情煩惱諸毒。如前所說。諸聲聞等所有智光不能映奪。受生多作他化自在天王。于能授與一切聲聞獨覺現觀方便善巧所有威力。當知此說俱胝百千數。當知是名略說菩薩有加行有功用無相住。謂妙方便慧所引世間進道勝行成滿得入故。通達如來佛境界起無間無缺勤加行故。一一剎那圓證一切菩提分法故。安立染污不染污故。有加行行圓滿攝故。依于意樂清凈業轉一切世間工巧業等皆圓滿故。逮得無量不共一切聲聞獨覺三摩地故。剎那剎那入滅定故。現行一切有情不共世間行故。善根清凈故。受生故。威力故。若廣宣說如十地經遠行地說。此地菩薩有加行行圓滿攝故。名遠行地。即由此義當知亦名有加行有功用無相住。
云何菩薩無加行無功用無相住。謂諸菩薩于初
【現代漢語翻譯】 現代漢語譯本：如經中所廣泛闡述的那樣。這裡的總的含義是：依靠福德事業，攝受各種親屬徒眾，尋求生存的差別。發起殊勝精進的三解脫住（指空、無相、無愿）。信解低劣的乘（指聲聞乘、緣覺乘），以方便調伏煩惱。受用各種慾望，尋求慾望的差別轉變。那些外道隨著他人的心意而轉，隨著大眾而轉。其餘的如同前面所說。這種差別在於，就像世間的精巧工匠用提煉過的黃金製作莊嚴器具，各種末尼寶（如意寶）經過瑩飾和鑲嵌，顯得非常光彩美麗，其餘贍部洲（指我們所居住的這個世界）的一切金寶都不能與之相比。同樣，此處的菩薩善根更加清凈，一切聲聞（聽聞佛法而悟道者）、獨覺（不依師教，自己悟道者）的善根，以及其餘處於較低層次的菩薩的善根都不能與之相比。又如日光能夠大量地曬乾贍部洲中所有的污穢潮濕，其餘一切光芒都不能與之相比。同樣，此處的菩薩智慧之光，能夠大量地消除一切有情眾生的煩惱和各種毒害，如同前面所說的，那些聲聞等所擁有的智慧之光都不能與之相比。受生之後多會成為他化自在天王（欲界第六天之主），對於能夠授予一切聲聞、獨覺現觀（親證真理）的方便善巧的所有威力，應當知道這裡說的是俱胝（千萬）百千數。應當知道這被稱為略說菩薩的有加行有功用無相住。這是因為巧妙的方便智慧所引導的世間精進之道，殊勝的修行圓滿成就而得以進入。通達如來佛的境界，發起沒有間斷、沒有缺失的勤奮精進。在每一個剎那圓滿證得一切菩提分法（三十七道品）。安立染污和不染污。有加行之行圓滿攝持。依靠意樂清凈，一切世間的工巧事業等都圓滿。獲得無量不共於一切聲聞、獨覺的三摩地（禪定）。剎那剎那進入滅盡定。示現一切有情不共於世間的行為。善根清凈。受生殊勝。威力強大。如果廣為宣說，如同《十地經》中遠行地所說，此地的菩薩有加行之行圓滿攝持，所以名為遠行地。也正因為這個含義，應當知道也名為有加行有功用無相住。 云何菩薩無加行無功用無相住？謂諸菩薩于初
【English Translation】 English version: As extensively explained in the scriptures. The general meaning here is: Relying on meritorious deeds, embracing various relatives and followers, seeking differences in existence. Initiating the superior progressive three liberations (emptiness, signlessness, wishlessness). Believing and understanding the inferior vehicle (referring to the Śrāvakayāna and Pratyekabuddhayāna), subduing afflictions through skillful means. Enjoying various desires, seeking the transformation of desires. Those heretics follow the minds of others and follow the masses. The rest is as mentioned before. The difference lies in that, just as skilled artisans in the world use refined gold to make ornate objects, and various Maṇi jewels (wish-fulfilling jewels) are adorned and inlaid, appearing extremely radiant and beautiful, surpassing all the gold and jewels of Jambudvīpa (the world we live in). Similarly, the Bodhisattva's roots of goodness here are even purer, surpassing the roots of goodness of all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and other Bodhisattvas at lower levels. Furthermore, just as sunlight can greatly dry up all the filth and dampness in Jambudvīpa, surpassing all other lights. Similarly, the light of the Bodhisattva's wisdom can greatly eliminate the afflictions and various poisons of all sentient beings, surpassing the light of wisdom possessed by those Śrāvakas, as mentioned before. After being born, they often become the king of Paranirmitavasavartin Heaven (the lord of the sixth heaven of the desire realm), possessing all the power to bestow upon all Śrāvakas and Pratyekabuddhas the skillful means of direct realization (experiencing the truth firsthand), which should be understood as being in the hundreds of thousands of Koṭis (tens of millions). It should be known that this is called the briefly explained Bodhisattva's dwelling in signlessness with effort and function. This is because the skillful means of wisdom lead to the path of diligence in the world, and the superior practice is perfectly accomplished, allowing entry. Understanding the realm of the Tathāgata Buddha, initiating diligent effort without interruption or deficiency. Perfectly realizing all the factors of enlightenment (the thirty-seven limbs of enlightenment) in every moment. Establishing defilement and non-defilement. The practice with effort is perfectly embraced. Relying on pure intention, all worldly crafts and industries are perfected. Attaining immeasurable Samādhis (meditative states) that are not shared by all Śrāvakas and Pratyekabuddhas. Entering cessation Samādhi in every moment. Manifesting actions that are not shared by the world for all sentient beings. The roots of goodness are pure. The rebirth is superior. The power is great. If explained extensively, as stated in the 'Far-Going Ground' of the Ten Bhūmi Sūtra, the Bodhisattva in this ground is perfectly embraced by the practice with effort, hence it is called the 'Far-Going Ground'. It is precisely because of this meaning that it should also be known as dwelling in signlessness with effort and function. What is the Bodhisattva's dwelling in signlessness without effort or function? It refers to Bodhisattvas in the initial
無相住中。已得十種入一切法第一義智。如經廣說。謂依三世如其所應本來無生無起無相。依余因性無成無壞。依第一義畢竟離言諸自性事。言說造作影像自性。由體相故及因性故都無所有。即由如是雜染體性。無流轉性無止息性。依此無智邪執為因。于彼離言諸有體事初中后位一切時分。染平等性。依于真如無倒證入無有分別平等性故能除雜染。是名此中略所說義。如是十種入一切法第一義智。成上品故極圓滿故。超過第七雜清凈住。得入第八純清凈住。住此住中於無生法。證得菩薩第一最勝極清凈忍。此復云何。謂諸菩薩由四尋思。於一切法正尋思已。若時獲得四如實智。如實了知一切諸法。爾時一切邪分別執皆悉遠離。觀一切法。于現法中隨順一切雜染無生觀。彼先時一切所有邪分別執因所生法。于當來世一切無餘永不復生。此四尋思四如實智。廣說如前真實義品。此如實智。始從勝解行住。乃至有加行有功用無相住。未極清凈。今此住中已極清凈。是故說言于無生法證得菩薩第一最勝極清凈忍。是諸菩薩得此忍故得甚深住。先於第一無相住中。四種災患今悉除斷。一者除斷于無相中有加行有功用事。二者除斷于上清凈住精勤思慕。三者除斷於一切種利有情事有大堪能精勤思慕。四者除斷有微細想現在前行。是
故此住名極清凈。又此菩薩于甚深住極生愛樂。即于如是法門流中。蒙諸如來覺悟勸導授與無量引發門智神通事業。如是蒙佛覺悟勸導。引發無量分身妙智。得十自在。如經廣說應知其相。得自在故隨所欲住。如意能住隨樂安住。靜慮解脫等諸心住。如意能住。若暫思惟一切食等諸資生具悉皆成辦。一切世間工業明處如其所欲悉能現行。普於一切能感生業。及於一切受生處所。皆隨所欲自在往生。隨所愛樂一切神通所作事業皆能起作。一切妙愿隨其所欲皆得稱遂。隨於事物發起勝解。如所欲為皆成無異。隨所欲知所知境界皆如實知。普於一切名句文身得隨所欲。於一切法正安立中皆得善巧。如是菩薩獲得自在。從是已去所得自在所作勝利。廣說如經。應知其相。又能棄捨粗見諸佛。恒常無間不離見佛。其餘所有善根清凈金喻光喻。如經應知。此住菩薩受生威力諸殊勝事。皆如經說。應知其相。當知是名略說菩薩無加行無功用無相住。謂入一切法第一義智成滿得入故。得無生法忍故。除斷一切災患故。逮得菩薩甚深住故。於法門流蒙佛授與無量引發門智神通事業故。悟入無量分身智故。得自在故。領受所得自在勝利故。善根清凈故。受生故。威力故。若廣宣說如十地經不動地說。於此地中舍先所有有加行有功用道。其心
【現代漢語翻譯】 現代漢語譯本 因此，這個住處被稱為『極清凈』。而且，這位菩薩對於甚深住處極生愛樂。就在這樣的法門流中，蒙受諸如來覺悟、勸導，並被授予無量的引發門智神通事業。像這樣蒙受佛的覺悟和勸導，引發無量的分身妙智，獲得十種自在。如同經典廣泛敘述的那樣，應當瞭解其相狀。因為得到自在，所以能隨自己的意願安住，如意地安住，隨快樂而安住。對於靜慮、解脫等各種心住，都能如意地安住。如果稍微思惟，一切食物等各種資生用具都能全部辦妥。對於一切世間的工業明處，都能如其所愿地展現施行。普遍地對於一切能感生之業，以及對於一切受生之處，都能隨自己的意願自在往生。隨自己所愛樂的一切神通所作事業，都能發起和作為。一切美好的願望，都能隨其所欲地稱心如意。對於事物發起殊勝的理解，如所希望的那樣去做，都能成就而沒有差異。隨自己所希望知道的，對於所知的境界都能如實地知曉。普遍地對於一切名句文身，都能隨自己的意願。在一切法的正確安立中，都能得到善巧。像這樣，菩薩獲得自在。從這以後，所得到的自在和所作的勝利，廣泛地敘述如同經典所說，應當瞭解其相狀。又能棄捨粗淺見解的諸佛，恒常無間斷地不離見佛。其餘所有善根清凈，如同金喻光喻，如同經典所說，應當瞭解。此住處的菩薩所受生的威力，以及各種殊勝的事情，都如經典所說，應當瞭解其相狀。應當知道，這被稱為略說的菩薩無加行、無功用、無相住。這是因為進入一切法第一義智成就圓滿而得以進入的緣故；因為得到無生法忍的緣故；因為除斷一切災患的緣故；因為獲得菩薩甚深住的緣故；因為在法門流中蒙佛授予無量引發門智神通事業的緣故；因為悟入無量分身智的緣故；因為得到自在的緣故；因為領受所得到的自在勝利的緣故；因為善根清凈的緣故；因為受生的緣故；因為威力的緣故。如果廣泛宣說，如同《十地經》不動地所說。在此地中，捨棄先前所有有加行、有功用的道，其心……
【English Translation】 English version Therefore, this abode is named 『Extremely Pure』. Moreover, this Bodhisattva deeply cherishes and delights in this profound abode. Within such a stream of Dharma, they receive enlightenment and guidance from all Tathagatas (如來 - Thus Come Ones), and are granted immeasurable wisdom of the initiating gates, supernormal powers, and activities. In this way, receiving the Buddha's enlightenment and guidance, they initiate immeasurable wondrous wisdom of emanated bodies, attaining the ten kinds of mastery (自在 - freedom, sovereignty). As extensively described in the scriptures, one should understand their characteristics. Because of attaining mastery, they can abide as they wish, abiding at ease, abiding in joy. Regarding the various abidings of mind such as meditative concentration (靜慮 - dhyana), liberation (解脫 - vimoksha), etc., they can abide as they wish. If they merely contemplate for a moment, all necessities such as food and other means of sustenance are completely provided. Regarding all worldly industries and fields of knowledge, they can manifest and perform them as they desire. Universally, regarding all actions that can cause rebirth, and regarding all places of rebirth, they can be reborn freely as they wish. All activities performed through supernormal powers that they cherish, they can initiate and perform. All wonderful wishes, they can fulfill as they desire. Upon initiating a superior understanding of things, whatever they wish to do, they can accomplish without difference. Whatever they wish to know, they can know the realms of knowledge as they truly are. Universally, regarding all names, phrases, and written forms, they can have them as they wish. In the correct establishment of all Dharmas, they can attain skillfulness. In this way, the Bodhisattva attains mastery. From this point onward, the mastery attained and the victories achieved are extensively described as in the scriptures, one should understand their characteristics. Furthermore, they can abandon Buddhas with coarse views, constantly and without interruption, never departing from seeing the Buddhas. All other pure roots of goodness, like the metaphors of gold and light, as described in the scriptures, one should understand. The power of rebirth of the Bodhisattva in this abode, and the various excellent things, are all as described in the scriptures, one should understand their characteristics. It should be known that this is called the Bodhisattva's abode of non-application, non-effort, and non-form, briefly stated. This is because they enter into the ultimate meaning of all Dharmas, achieving complete fulfillment and thus gaining entry; because they attain the forbearance of the non-arising of Dharmas (無生法忍 - Anutpattika-dharma-kshanti); because they eliminate and cut off all calamities; because they attain the profound abode of the Bodhisattva; because in the stream of Dharma, they receive from the Buddha the immeasurable wisdom of the initiating gates, supernormal powers, and activities; because they awaken to the immeasurable wisdom of emanated bodies; because they attain mastery; because they receive the victories of the mastery attained; because the roots of goodness are pure; because of rebirth; because of power. If described extensively, it is as described in the 『Immovable Ground』 of the Ten Bhumi Sutra (十地經 - Daśabhūmika Sūtra). In this ground, they abandon the path of application and effort that they previously possessed, their mind...
升上無加行無功用。任運而轉不動勝道。是故此地名不動地。即由此義當知說名無加行無功用無相住。
云何菩薩無礙解住。謂諸菩薩于甚深住不生喜足。復于增上智殊勝性愛樂隨入。是諸菩薩于諸法中起智加行。應為他說一切種法。普於一切說法所作皆如實知。當知此中說法所作。謂於一切近稠林行。如此雜染如此清凈。由此雜染由此清凈。若所雜染若所清凈。若非一向若是一向若通二種。如是一切皆如實知。如是菩薩于說法中方便善巧。于說所作方便善巧。於一切種成大法師。獲得無量陀羅尼門。於一切種音詞。支具剖析。善巧辯才無盡。成就如是法陀羅尼。領受堪能。菩薩由此勝無礙解引發言詞。能坐如是微妙法座。若於是中若於是處。宣說正法盡所有門。若由此故於諸有情勸導慰喻安處事業。此等堪能皆悉成就。如是一切廣說如經應知其相。善根清凈受生威力諸殊勝事。亦廣如經應知其相。當知是名略說菩薩無礙解住。謂于甚深寂靜解脫不生喜足。入勝進故。于諸法中起智加行。宣說法故。此所作事如實知故。得不思議。大法師故。善根清凈故。受生故。威力故。若廣宣說如十地經善慧地說。由此地中一切有情利益安樂意樂清凈。逮得菩薩無礙解慧。由此善能宣說正法。是故此地名善慧地。即由此義當
【現代漢語翻譯】 現代漢語譯本： 升到無加行無功用位，自然而然地運轉著不動的殊勝之道。因此，此地被稱為不動地（Achala Bhumi）。由此含義可知，此地也被稱為無加行、無功用、無相住。
什麼是菩薩的無礙解住？是指諸位菩薩對於甚深之住處不生滿足之感，並且對於增上智慧的殊勝喜樂隨順趣入。這些菩薩在一切法中發起智慧的加行，應當為他人宣說一切種類的法，對於一切說法所作的事情都如實地知曉。應當知道，這裡所說的說法所作，是指對於一切接近稠林的修行，如此是雜染，如此是清凈，由此是雜染，由此是清凈，無論是所雜染的，還是所清凈的，無論並非一向如此，還是一向如此，還是通於兩種情況，像這樣的一切都如實地知曉。像這樣，菩薩在說法中具有方便善巧，在說法的所作中具有方便善巧，在一切種類中成為大法師，獲得無量的陀羅尼門（Dharani-mukha），對於一切種類的音詞、支分都具備剖析的能力，具有善巧的辯才，無窮無盡，成就這樣的法陀羅尼，領受的能力。菩薩由此殊勝的無礙解引發言詞，能夠坐于如此微妙的法座之上，無論在這個地方還是那個地方，宣說正法的一切所有方面，如果因為這個緣故，對於諸有情進行勸導、慰喻、安處的事業，這些能力都全部成就。像這樣的一切，廣泛地宣說，如經中所說，應當知道它的相狀。善根清凈、受生的威力等殊勝的事情，也廣泛地如經中所說，應當知道它的相狀。應當知道，這被稱為略說的菩薩無礙解住。是指對於甚深寂靜的解脫不生滿足之感，因為趣入殊勝的精進；在一切法中發起智慧的加行，因為宣說法；對於所作的事情如實地知曉；因為獲得不可思議的大法師的地位；因為善根清凈；因為受生；因為威力。如果廣泛地宣說，如《十地經》（Dashabhumika Sutra）善慧地（Sadhumati Bhumi）中所說。由此地中，一切有情的利益安樂的意樂清凈，獲得菩薩的無礙解慧。由此善於宣說正法，因此，此地被稱為善慧地（Sadhumati Bhumi）。由此含義可知
【English Translation】 English version: Ascending to the state of no further effort and no further exertion, the unsurpassed path of immovability spontaneously unfolds. Therefore, this ground is called the Immovable Ground (Achala Bhumi). From this meaning, it should be understood that it is also called the state of no further effort, no further exertion, and no abiding in characteristics.
What is the Abiding in Unimpeded Eloquence of a Bodhisattva? It refers to Bodhisattvas who do not find satisfaction in profound abidings, and who joyfully and diligently engage in superior wisdom. These Bodhisattvas initiate the practice of wisdom in all dharmas, and should expound all kinds of dharmas to others, knowing truly all that is done in their teachings. It should be known that 'what is done in their teachings' refers to all practices near dense forests: 'Such is defilement, such is purity; from this comes defilement, from this comes purity,' whether defiled or purified, whether not always so, always so, or both. All this is truly known. Thus, Bodhisattvas are skillful in means in teaching the Dharma, skillful in means in what is done in teaching, and become great Dharma masters in all respects, obtaining countless Dharani-gates (Dharani-mukha), possessing the ability to analyze all kinds of sounds and words, and having inexhaustible skillful eloquence. They accomplish such Dharma Dharanis, capable of receiving them. Bodhisattvas, through this superior unimpeded eloquence, give rise to speech and are able to sit upon such a subtle Dharma seat, whether in this place or that place, expounding all aspects of the true Dharma. If, because of this, they engage in the activities of guiding, comforting, and establishing sentient beings, they fully accomplish these abilities. All of this, extensively explained, should be understood according to the descriptions in the sutras. The purity of wholesome roots, the power of rebirth, and other superior matters should also be understood according to the extensive descriptions in the sutras. It should be known that this is called the Abiding in Unimpeded Eloquence of a Bodhisattva in brief. It refers to not finding satisfaction in profound, tranquil liberation, because of entering into superior progress; initiating the practice of wisdom in all dharmas, because of expounding the Dharma; truly knowing what is done; because of attaining the position of an inconceivable great Dharma master; because of the purity of wholesome roots; because of rebirth; because of power. If explained extensively, it is as described in the Sadhumati Bhumi (Ground of Good Wisdom) of the Dashabhumika Sutra (Ten Grounds Sutra). In this ground, the intention of benefiting and bringing happiness to all sentient beings is purified, and the unimpeded wisdom of a Bodhisattva is attained. Because of this, they are skilled in expounding the true Dharma. Therefore, this ground is called the Sadhumati Bhumi (Ground of Good Wisdom). From this meaning, it should be known
知複名無礙解住。
云何菩薩最上成滿菩薩住。謂諸菩薩無礙解住。一切行相遍清凈已。堪為法王受法灌頂。得離垢等無量無數勝三摩地。作彼所作一切智智。殊勝灌頂后三摩地現在前故。得一切佛相稱妙座身諸眷屬。得大光明往來普照。一切行相一切智智。灌灑其頂。既灌頂已。普能引導所化有情。于彼解脫方便佛事。得如實智。逮得無量無邊解脫陀羅尼門。大神通力。及此增上大念大智。增上引發訓詞安立。及大神通。增上引發善根清凈。受生威力。諸殊勝事。一切如經應知其相。當知是名略說最上成滿菩薩住。若廣宣說如十地經法雲地說。是諸菩薩住此地中。諸菩薩道皆得圓滿。菩提資糧極善周備。從諸如來大法雲所。堪能領受其餘一切有情之類難可領受最極廣大微妙法雨。又此菩薩自如大云未現等覺無上菩提。若現等覺無上菩提。能為無量無邊有情。等雨無比微妙法雨。殄息一切煩惱塵埃。能令種種善根稼穡生長成熟。是故此地名法雲地。即由此義當知複名最上成滿菩薩住。
如是所說後後住中支分功德。非前前住一切都無。然下品故不墮其數。當知即彼展轉修習成中上品。于余后地證得成滿。方乃建立。又即於此一一住中。經多俱胝百千大劫。或過是數方乃證得及與成滿。然一切住總經於二無
【現代漢語翻譯】 現代漢語譯本： 再來說說『複名無礙解住』（又名無礙解的菩薩住所）。
什麼是菩薩最上成滿菩薩住（菩薩最圓滿的住所）呢？ 就是指那些安住于無礙解住的菩薩，他們的一切行相都已經完全清凈，堪能成為法王，接受佛法的灌頂。他們獲得遠離垢染等無量無數殊勝的三摩地（禪定），能夠完成一切智智（對一切事物和道理的智慧）所應做的事情。由於殊勝的灌頂后的三摩地現在眼前，他們獲得與一切佛相應的微妙寶座和眷屬，獲得大光明，能夠往來普照。一切行相和一切智智都灌注在他們的頭頂。灌頂完畢后，他們能夠普遍引導所教化的眾生，以方便的佛事幫助他們解脫，獲得如實的智慧，獲得無量無邊的解脫陀羅尼門（總持法門），大神通力，以及由此增上的大念、大智，增上引發訓詞安立（增上引發教導和建立），以及大神通，增上引發善根清凈，受生的威力，各種殊勝的事情。所有這些都如經文所說，應當瞭解其相狀。應當知道，這就是簡略地說明了最上成滿菩薩住。如果要詳細宣說，就像《十地經》中的《法雲地品》所說的那樣。這些菩薩安住在這個法雲地中，所有的菩薩道都能夠圓滿，菩提資糧（成佛的資糧）極其完備。他們能夠從諸如來大法雲那裡，領受其餘一切眾生難以領受的最極廣大微妙的法雨。而且，這些菩薩自己就像大云一樣，在沒有顯現等覺無上菩提（無上正等正覺）之前，如果顯現了等覺無上菩提，就能夠為無量無邊的眾生，平等地降下無比微妙的法雨，消除一切煩惱塵埃，能夠使各種善根的莊稼生長成熟。因此，這個地被稱為法雲地。也正因為這個意義，應當知道又名最上成滿菩薩住。
像這樣所說的後後住中的支分功德，並非前前住中完全沒有，只是因為是下品，所以不被算在其中。應當知道，這些功德通過逐漸地修習，成為中品和上品，在其餘後面的地中證得成滿，才能夠建立。而且，即使在這每一個住所中，也要經過多俱胝（億）百千大劫，或者超過這個數字，才能夠證得以及成滿。然而，一切住所總共要經過二無
【English Translation】 English version: Furthermore, consider the 'Residence Named Unobstructed Exegesis'.
What is the 'Supreme Fulfillment Bodhisattva Residence'? It refers to Bodhisattvas residing in the 'Unobstructed Exegesis Residence'. When all aspects of their conduct have been thoroughly purified, they are qualified to be Dharma Kings, receiving Dharma consecration. They attain countless superior Samadhis (meditative states) such as 'Freedom from Defilement', enabling them to accomplish all that needs to be done for 'All-Knowing Wisdom'. Because of the superior Samadhi following the auspicious consecration, they obtain a wondrous seat and retinue befitting all Buddhas, and they gain great light that shines everywhere. All aspects of conduct and All-Knowing Wisdom are poured upon their heads in consecration. Having been consecrated, they can universally guide sentient beings to liberation through skillful means in their Buddha-activities. They attain true and real wisdom, acquire immeasurable Dharani gates (mantra gateways) of liberation, great supernatural powers, and, increasingly, great mindfulness and great wisdom. They increasingly generate instructive words and establish them, as well as great supernatural powers. They increasingly generate pure roots of virtue and the power of rebirth, along with various superior qualities. All these aspects should be understood as described in the scriptures. Know that this is a brief explanation of the 'Supreme Fulfillment Bodhisattva Residence'. A more detailed explanation can be found in the 'Tenth Ground Sutra' in the chapter on the 'Cloud of Dharma'. Bodhisattvas residing in this ground perfect all Bodhisattva paths, and their accumulations of merit for enlightenment are extremely well-prepared. From the great cloud of Dharma of the Tathagatas, they are capable of receiving the most vast and subtle rain of Dharma, which is difficult for other sentient beings to receive. Moreover, these Bodhisattvas, like great clouds, before manifesting 'Equal Awakening' (perfect enlightenment), can, upon manifesting 'Equal Awakening', equally rain down incomparable and subtle Dharma upon immeasurable sentient beings, extinguishing all dust of afflictions and enabling various crops of virtuous roots to grow and mature. Therefore, this ground is called the 'Cloud of Dharma Ground'. And because of this meaning, know that it is also called the 'Supreme Fulfillment Bodhisattva Residence'.
The qualities and merits of the later residences are not entirely absent in the earlier residences, but because they are of inferior quality, they are not counted as such. Know that they are gradually cultivated to become of middle and superior quality, and they are established only when they are attained and fulfilled in the later grounds. Moreover, even within each of these residences, it takes many kotis (hundreds of millions) of great kalpas (aeons), or even more, to attain and fulfill them. However, all residences together require two without
數大劫方得圓證。謂經第一無數大劫。方乃超過勝解行住。次第證得極歡喜住。此就恒常勇猛精進。非不勇猛勤精進者。復經第二無數大劫。方乃超過極歡喜住。乃至有加行有功用無相住。次第證得無加行無功用無相住。此即決定以是菩薩得凈意樂。決定勇猛勤精進故。復經第三無數大劫。方乃超過無加行無功用無相住及無礙解住。證得最上成滿菩薩住。
當知此中略有二種無數大劫。一者日夜月半月等算數方便。時無量故。亦說名為無數大劫。二者大劫算數方便。超過一切算數之量。亦說名為無數大劫。若就前說無數大劫。要由無量無數大劫。方證無上正等菩提。若就后說無數大劫。但經於三無數大劫。便證無上正等菩提。不過此量。若正修行最上上品勇猛精進。或有能轉眾多中劫。或有乃至轉多大劫。當知決定無有能轉無數大劫。又由如是所說十二諸菩薩住。經三無數大劫時量。能斷一切煩惱障品所有粗重。及斷一切所知障品所有粗重。於三住中當知能斷煩惱障品所有粗重。謂于極歡喜住中。一切惡趣諸煩惱品所有粗重皆悉永斷。一切上中諸煩惱品皆不現行。于無加行無功用無相住中。一切能障一向清凈無生法忍諸煩惱品所有粗重皆悉永斷。一切煩惱皆不現前。于最上成滿菩薩住中。當知一切煩惱習氣隨眠
【現代漢語翻譯】 現代漢語譯本： 需要經歷無數大劫才能圓滿證得。也就是說，經歷了第一個無數大劫，才能超越勝解行住（sheng jie xing zhu，指菩薩修行過程中的一個階段），依次證得極歡喜住（ji huan xi zhu，菩薩十地中的第一地，歡喜地）。這是指恒常勇猛精進的情況，如果不是勇猛勤奮精進的菩薩，再經歷第二個無數大劫，才能超越極歡喜住，乃至有加行有功用無相住（you jia xing you gong yong wu xiang zhu，指需要努力和功用的無相住），依次證得無加行無功用無相住（wu jia xing wu gong yong wu xiang zhu，指不需要努力和功用的無相住）。這就可以確定這位菩薩獲得了清凈的意樂，因為他堅定地勇猛勤奮精進。再經歷第三個無數大劫，才能超越無加行無功用無相住和無礙解住（wu ai jie zhu，指獲得無礙解脫的境界），證得最上成滿菩薩住（zui shang cheng man pu sa zhu，指菩薩修行的最高境界）。
應當知道，這裡略有二種無數大劫。第一種是根據日夜、月、半月等算數方便，因為時間是無量的，所以也稱為無數大劫。第二種是大劫的算數方便，超過了一切算數的量，也稱為無數大劫。如果按照前一種說法，需要經過無量無數大劫，才能證得無上正等菩提（wu shang zheng deng pu ti，指最高的覺悟）。如果按照后一種說法，只需要經過三個無數大劫，便能證得無上正等菩提，不會超過這個數量。如果真正修行最上上品勇猛精進，或許能夠轉化眾多中劫，甚至能夠轉化眾多大劫，但要知道，絕對沒有能夠轉化無數大劫的。
又因為如上所說的十二種菩薩住，經過三個無數大劫的時間，能夠斷除一切煩惱障品（fan nao zhang pin，指由煩惱產生的障礙）的所有粗重，以及斷除一切所知障品（suo zhi zhang pin，指由知見產生的障礙）的所有粗重。在三種住中，應當知道能夠斷除煩惱障品的所有粗重，即在極歡喜住中，一切惡趣（e qu，指地獄、餓鬼、畜生三惡道）的各種煩惱品的所有粗重都徹底斷除，一切上等、中等的各種煩惱品都不再現行。在無加行無功用無相住中，一切能夠障礙一向清凈無生法忍（wu sheng fa ren，指對無生之法的證悟和安忍）的各種煩惱品的所有粗重都徹底斷除，一切煩惱都不再現前。在最上成滿菩薩住中，應當知道一切煩惱的習氣隨眠（xi qi sui mian，指煩惱的潛在力量）。
【English Translation】 English version: It takes countless great kalpas to attain perfect realization. That is to say, after passing through the first countless great kalpas, one can surpass the Sheng Jie Xing Zhu (stage of practice in the Bodhisattva path) and sequentially attain the Ji Huan Xi Zhu (first of the ten Bhumis, Joyful Ground). This refers to constant, courageous, and diligent effort. If one is not courageous and diligent, after passing through the second countless great kalpas, one can surpass the Ji Huan Xi Zhu, and even the You Jia Xing You Gong Yong Wu Xiang Zhu (formless dwelling with effort and function), and sequentially attain the Wu Jia Xing Wu Gong Yong Wu Xiang Zhu (formless dwelling without effort and function). This confirms that this Bodhisattva has obtained pure intention because they are determined to be courageous and diligent. After passing through the third countless great kalpas, one can surpass the Wu Jia Xing Wu Gong Yong Wu Xiang Zhu and the Wu Ai Jie Zhu (unobstructed liberation dwelling), and attain the Zui Shang Cheng Man Pu Sa Zhu (supreme perfect Bodhisattva dwelling).
It should be known that there are roughly two types of countless great kalpas here. The first is based on calculations of days, nights, months, half-months, etc., because time is immeasurable, it is also called countless great kalpas. The second is the calculation of great kalpas, which exceeds all calculable quantities, and is also called countless great kalpas. According to the former, it takes immeasurable countless great kalpas to attain Anuttara-samyak-sambodhi (wu shang zheng deng pu ti, unsurpassed perfect enlightenment). According to the latter, it only takes three countless great kalpas to attain Anuttara-samyak-sambodhi, and it will not exceed this amount. If one truly practices the highest, supreme, courageous, and diligent effort, one may be able to transform many intermediate kalpas, or even many great kalpas, but know that it is absolutely impossible to transform countless great kalpas.
Furthermore, because of the twelve Bodhisattva dwellings mentioned above, after three countless great kalpas, one can cut off all the grossness of the afflictive obscurations (fan nao zhang pin, obstacles arising from afflictions), and cut off all the grossness of the cognitive obscurations (suo zhi zhang pin, obstacles arising from knowledge). Among the three dwellings, it should be known that one can cut off all the grossness of the afflictive obscurations, that is, in the Ji Huan Xi Zhu, all the grossness of the various afflictive categories of all evil destinies (e qu, the three evil realms of hell, hungry ghosts, and animals) are completely cut off, and all the various afflictive categories of the upper and middle levels no longer manifest. In the Wu Jia Xing Wu Gong Yong Wu Xiang Zhu, all the grossness of the various afflictive categories that can obstruct the pure and unconditioned non-origination forbearance (wu sheng fa ren, acceptance of the non-arising of phenomena) are completely cut off, and all afflictions no longer appear. In the Zui Shang Cheng Man Pu Sa Zhu, it should be known that all the habitual tendencies of afflictions remain dormant (xi qi sui mian, latent power of afflictions).
障礙皆悉永斷入如來住。當知一切所知障品所有粗重亦有三種。一者在皮粗重。二者在膚粗重。三者在肉粗重。當知此中在皮粗重。極歡喜住皆悉已斷。在膚粗重。無加行無功用無相住皆悉已斷。在肉粗重。如來住中皆悉已斷。得一切障極清凈智。於三住中煩惱所知二障永斷。所餘諸住如其次第。修斷資糧。
即于如是十三住中。當知略有十一清凈。謂于第一種性住中。種性清凈。于其第二勝解行住。信勝解凈。于其第三極歡喜住。勝意樂凈。于其第四增上戒住。增上戒凈。于其第五增上心住。增上心凈。于其第六第七第八增上慧住。無顛倒智發起清凈。于其第九有加行有功用無相住。有加行行圓滿清凈。于其第十無加行無功用無相住。真智神通引發清凈。于第十一無礙解住。能正為他宣說法義無礙解凈。于第十二最上成滿菩薩住中。入一切種一切所知妙智清凈。于第十三如來住中。一切煩惱及所知障並諸習氣究竟清凈如前菩薩功德品中所說八法能攝大乘。當知在此十三住攝。謂于第一第二住中。于菩薩藏生信勝解聽受思惟。第三住中。得勝意樂趣向前行勝修行相。于餘一切乃至有加行有功用無相住中。得修廣大。于上三種凈行所攝。菩薩住中修果成滿。如來住中當知獲得究竟出離。當知菩薩十二種住。隨其次
【現代漢語翻譯】 現代漢語譯本： 所有障礙都將永遠斷除，進入如來之境。應當知道，一切所知障的品類，其粗重也有三種：一者，在皮的粗重；二者，在膚的粗重；三者，在肉的粗重。應當知道，這其中，在皮的粗重，在極歡喜住（Paramudita Vihara）中都已經斷除。在膚的粗重，在無加行無功用無相住中都已經斷除。在肉的粗重，在如來住（Tathagatavihara）中都已經斷除。獲得一切障礙都極清凈的智慧。在這三種住中，煩惱障和所知障都永遠斷除。其餘各住，如其次第，修習斷除的資糧。
就在這十三住中，應當知道略有十一種清凈。即在第一種性住中，是種性清凈。在其第二勝解行住中，是信勝解凈。在其第三極歡喜住中，是勝意樂凈。在其第四增上戒住中，是增上戒凈。在其第五增上心住中，是增上心凈。在其第六、第七、第八增上慧住中，是無顛倒智發起清凈。在其第九有加行有功用無相住中，是有加行行圓滿清凈。在其第十無加行無功用無相住中，是真智神通引發清凈。在第十一無礙解住中，是能正確為他人宣說法義的無礙解凈。在第十二最上成滿菩薩住中，是進入一切種類一切所知的妙智清凈。在第十三如來住中，是一切煩惱及所知障以及各種習氣都究竟清凈。如前面菩薩功德品中所說的八法能夠攝持大乘，應當知道包含在這十三住中。即在第一、第二住中，對於菩薩藏（Bodhisattva Pitaka）生起信心勝解，聽聞、接受、思考。在第三住中，得到殊勝的意樂，趨向向前，殊勝的修行之相。在其餘一切乃至有加行有功用無相住中，得到修習廣大。在上三種凈行所攝的菩薩住中，修習果的成就圓滿。在如來住中，應當知道獲得究竟的出離。應當知道菩薩的十二種住，隨其次第。
【English Translation】 English version: All obstacles will be eternally severed, entering the abode of the Tathagata. It should be known that the categories of all cognitive obscurations (Jnana-avarana), in their grossness, are also of three types: first, the grossness in the skin; second, the grossness in the flesh; third, the grossness in the muscle. It should be known that, among these, the grossness in the skin is already severed in the Abode of Utmost Joy (Paramudita Vihara). The grossness in the flesh is already severed in the Abode of No Effort, No Function, No Sign. The grossness in the muscle is already severed in the Abode of the Tathagata (Tathagatavihara). One obtains the wisdom of utmost purity from all obscurations. In these three abodes, both afflictive obscurations (Klesha-avarana) and cognitive obscurations are eternally severed. The remaining abodes, in their respective order, cultivate the accumulation of resources for severance.
Within these thirteen abodes, it should be known that there are briefly eleven purifications. Namely, in the first Abode of Lineage, there is the purification of lineage. In the second Abode of Understanding through Faith, there is the purification of understanding through faith. In the third Abode of Utmost Joy (Paramudita Vihara), there is the purification of superior intention. In the fourth Abode of Superior Morality, there is the purification of superior morality. In the fifth Abode of Superior Mind, there is the purification of superior mind. In the sixth, seventh, and eighth Abodes of Superior Wisdom, there is the purification of the arising of non-inverted wisdom. In the ninth Abode of Effort, Function, and No Sign, there is the complete purification of practice with effort. In the tenth Abode of No Effort, No Function, and No Sign, there is the purification of the manifestation of true wisdom and supernormal powers. In the eleventh Abode of Unimpeded Understanding, there is the purification of unimpeded understanding, which enables one to correctly proclaim the meaning of the Dharma to others. In the twelfth Abode of the Most Supreme Accomplished Bodhisattva, there is the purification of entering the wondrous wisdom of all types of all knowable things. In the thirteenth Abode of the Tathagata (Tathagatavihara), there is the ultimate purification of all afflictions and cognitive obscurations, as well as all habitual tendencies. As mentioned in the preceding chapter on the Qualities of a Bodhisattva, the eight dharmas that can encompass the Great Vehicle (Mahayana) are known to be contained within these thirteen abodes. Namely, in the first and second abodes, one generates faith and understanding in the Bodhisattva Pitaka (Bodhisattva Pitaka), listening, receiving, and contemplating. In the third abode, one obtains superior intention, moving forward with the aspect of superior practice. In all the remaining abodes, up to the Abode of Effort, Function, and No Sign, one obtains vast cultivation. In the Bodhisattva abodes encompassed by the above three pure practices, one cultivates the complete accomplishment of the fruit. In the Abode of the Tathagata, it should be known that one obtains ultimate liberation. The twelve abodes of the Bodhisattva should be known in their respective order.
第類聲聞住。如諸聲聞自種性住。當知菩薩初住亦爾。如諸聲聞趣入正性離生加行住。當知菩薩第二住亦爾。如諸聲聞已入正性離生住。當知菩薩第三住亦爾。如諸聲聞已得證凈聖所愛味為盡上漏增上戒學住。當知菩薩第四住亦爾。如諸聲聞依增上戒學引發增上心學住。當知菩薩第五住亦爾。如諸聲聞如其所得諸聖諦智增上慧學住。當知菩薩第六第七第八住亦爾。如諸聲聞善觀察所知無相三摩地加行住。當知菩薩第九住亦爾。如諸聲聞成滿無相住。當知菩薩第十住亦爾。如諸聲聞從此出已入解脫處住。當知菩薩第十一住亦爾。如諸聲聞具一切相阿羅漢住。當知菩薩第十二住亦爾。
本地分中菩薩地第十五第三持究竟瑜伽處生品第一
諸菩薩生略有五種攝一切生。於一切住一切菩薩受無罪生。利益安樂一切有情。何等為五。一者除災生。二者隨類生。三者大勢生。四者增上生。五者最後生。
云何菩薩除災生。謂諸菩薩或大願力或自在力。于諸饑饉厄難曠野正現前時。為令眾生少用功力而得存濟。于大魚等種類中生。身形廣大隨所生處。以自身肉普給一切飢餓眾生。皆令飽滿。于諸有情眾多疾疫正現前時。以大願力得自在力。持有神驗諸明咒力攝受廣大良藥王身。息除一切有情疾疫。于諸有情鄰國戰
【現代漢語翻譯】 現代漢語譯本：第一類是聲聞住（Śrāvaka-vihāra，聲聞的住所）。正如諸聲聞安住于各自的種性（gotra，根器、稟性）一樣，應當知道菩薩的初住也是如此。正如諸聲聞趣入正性離生（samyaktva-nyāmāvakrānti，證入聖道）的加行住（prayoga-vihāra，修行階段），應當知道菩薩的第二住也是如此。正如諸聲聞已經進入正性離生住，應當知道菩薩的第三住也是如此。正如諸聲聞已經獲得證凈（prasāda，信心清凈）和聖所愛味（ārya-prema-rasa，聖者所喜愛的滋味），爲了盡除上漏（ūrdhvāghā，上界煩惱）而增上戒學（adhiśīla-śikṣā，增上的戒律修學）住，應當知道菩薩的第四住也是如此。正如諸聲聞依靠增上戒學引發增上心學（adhicitta-śikṣā，增上的禪定修學）住，應當知道菩薩的第五住也是如此。正如諸聲聞如其所得的諸聖諦智（ārya-satya-jñāna，關於四聖諦的智慧）增上慧學（adhiprajñā-śikṣā，增上的智慧修學）住，應當知道菩薩的第六、第七、第八住也是如此。正如諸聲聞善於觀察所知（jñeya，所認識的對象）的無相三摩地（animitta-samādhi，無相的禪定）加行住，應當知道菩薩的第九住也是如此。正如諸聲聞成就圓滿無相住，應當知道菩薩的第十住也是如此。正如諸聲聞從此出離後進入解脫處住，應當知道菩薩的第十一住也是如此。正如諸聲聞具足一切相的阿羅漢（Arhat，斷盡煩惱的聖者）住，應當知道菩薩的第十二住也是如此。
《本地分》（Bhūmi-vastu，瑜伽師地論的組成部分）中《菩薩地》（Bodhisattva-bhūmi，瑜伽師地論中關於菩薩的部分）第十五《第三持究竟瑜伽處生品第一》
諸菩薩的出生略有五種，涵蓋一切出生。於一切住中，一切菩薩都接受無罪的出生，以利益安樂一切有情。哪五種呢？一是除災生，二是隨類生，三是大勢生，四是增上生，五是最後生。
什麼是菩薩的除災生？是指諸菩薩或者憑藉大願力，或者憑藉自在力，在諸如饑饉、厄難、曠野等正現前時，爲了令眾生少用功力而得以存活，于大魚等種類中出生。身形廣大，在所生之處，以自身肉普遍供給一切飢餓眾生，使他們都得到飽滿。在諸有情眾多疾疫正現前時，以大願力獲得自在力，持有神驗的諸明咒力，攝受廣大良藥王身，息除一切有情的疾疫。在諸有情鄰國戰
【English Translation】 English version: The first is the Śrāvaka-vihāra (abode of Hearers). Just as the Hearers abide in their respective gotra (lineage, nature), it should be known that the first abode of a Bodhisattva is also like that. Just as the Hearers enter the prayoga-vihāra (practice stage) of samyaktva-nyāmāvakrānti (entering the right path), it should be known that the second abode of a Bodhisattva is also like that. Just as the Hearers have already entered the samyaktva-nyāmāvakrānti abode, it should be known that the third abode of a Bodhisattva is also like that. Just as the Hearers have already obtained prasāda (faith and purity) and ārya-prema-rasa (the taste loved by the noble ones), and abide in adhiśīla-śikṣā (higher training in morality) to eliminate ūrdhvāghā (upper realm defilements), it should be known that the fourth abode of a Bodhisattva is also like that. Just as the Hearers rely on adhiśīla-śikṣā to generate adhicitta-śikṣā (higher training in concentration), it should be known that the fifth abode of a Bodhisattva is also like that. Just as the Hearers abide in adhiprajñā-śikṣā (higher training in wisdom) based on their acquired ārya-satya-jñāna (knowledge of the Four Noble Truths), it should be known that the sixth, seventh, and eighth abodes of a Bodhisattva are also like that. Just as the Hearers are skilled in observing the prayoga-vihāra of animitta-samādhi (signless samadhi) of jñeya (knowable objects), it should be known that the ninth abode of a Bodhisattva is also like that. Just as the Hearers accomplish the complete animitta abode, it should be known that the tenth abode of a Bodhisattva is also like that. Just as the Hearers, having emerged from this, enter the abode of liberation, it should be known that the eleventh abode of a Bodhisattva is also like that. Just as the Hearers abide in the Arhat (liberated being) state with all characteristics, it should be known that the twelfth abode of a Bodhisattva is also like that.
From the Bhūmi-vastu (Section on Grounds) in the Bodhisattva-bhūmi (Section on Bodhisattvas), the fifteenth section, 'First Chapter on the Yoga of Accomplishment of the Third Possession'
The births of Bodhisattvas are briefly of five types, encompassing all births. In all abodes, all Bodhisattvas receive blameless births to benefit and bring happiness to all sentient beings. What are the five? First, birth to eliminate disasters; second, birth according to type; third, birth with great power; fourth, birth with increase; fifth, final birth.
What is the birth of a Bodhisattva to eliminate disasters? It refers to Bodhisattvas who, either through great vows or through the power of mastery, when famine, calamities, or wildernesses are present, in order to enable sentient beings to survive with minimal effort, are born among species such as large fish. With vast bodies, in the places where they are born, they universally provide their own flesh to all hungry sentient beings, causing them all to be satisfied. When numerous epidemics are present among sentient beings, they obtain the power of mastery through great vows, possess the efficacious power of mantras, and assume the form of a great king of medicine, eliminating the epidemics of all sentient beings. When neighboring countries are at war among sentient beings,
諍互相逼惱正現前時。以大願力得自在力。作大地主具大勢力。以法正治方便善巧。息除鄰國戰諍逼惱。于諸有情互相違諍正現前時。以大願力得自在力。發誠信言往返和好除其怨結。于諸眾生遭遇惡王非理縛錄治罰逼迫身心擾亂正現前時。以大願力得自在力。生彼王家作如法王。哀愍眾生息除一切逼惱苦事。若諸有情起諸邪見造諸惡行。隨一天處深生信解。哀愍彼故以大願力得自在力。生彼天處方便斷除邪見惡行。是名略說菩薩除災生。若廣宣說。以大願力得自在力哀愍為先。于彼彼處受種種生當知無量。
云何菩薩隨類生。謂諸菩薩以大願力得自在力。生於種種傍生趣類天龍藥叉阿素洛等展轉謀害違諍類中。或生邪見婆羅門中。或生樂行惡行類中。或生喜樂邪命類中。或生最極耽著諸欲信解諸欲有情類中。為欲除彼諸過失故。往彼有情同分中生而為上首。為上首已方便化導彼所行惡。菩薩不行彼不行善。菩薩現行為欲令彼現行善故。為說正法。由是菩薩與彼現行不同分故說正法故。方便善巧除彼有情所有過失。是名略說菩薩隨類生。廣說如前。當知無量。
云何菩薩大勢生。謂諸菩薩稟性生時。所感壽量形色族姓自在富等。諸異熟果。一切世間最為殊勝。此異熟果所作事業。自他利品已廣宣說。是名
【現代漢語翻譯】 現代漢語譯本：當爭端、互相逼迫惱害的情況正發生時，菩薩以大願力獲得自在力，成為大地之主，具備強大的勢力，以正法治理，運用方便善巧，平息鄰國之間的戰爭、爭端和逼迫惱害。當衆生之間互相違背爭鬥的情況正發生時，菩薩以大願力獲得自在力，發出誠信之言，往來調和，消除他們的怨恨。當衆生遭遇惡王，遭受不合正理的囚禁、懲罰、逼迫，身心擾亂的情況正發生時，菩薩以大願力獲得自在力，投生到那個國王的家族，成為如法的國王，哀憐愍恤眾生，平息一切逼迫惱害的苦事。如果眾生生起各種邪見，造作各種惡行，深深地信解某一種天道，菩薩爲了哀憐愍恤他們，以大願力獲得自在力，投生到那個天道，方便地斷除他們的邪見和惡行。這簡略地稱為菩薩除災生。如果廣泛宣說，菩薩以大願力獲得自在力，以哀憐愍恤為先，在各種各樣的地方受種種的生，應當知道是無量的。 什麼是菩薩隨類生？就是說，諸位菩薩以大願力獲得自在力，投生到各種各樣的傍生（動物）趣類、天龍（天上的龍族）、藥叉（一種守護神）、阿素洛（一種非天神）等等互相謀害、違背爭鬥的種類中，或者投生到持有邪見的婆羅門（古印度僧侶）中，或者投生到喜歡做惡行的種類中，或者投生到喜歡從事邪命（不正當的職業）的種類中，或者投生到最極貪戀各種慾望、信解各種慾望的有情眾生中，爲了消除他們的各種過失，前往那些有情眾生的同類中出生，並且成為他們的首領。成為首領之後，方便地教化引導他們停止所做的惡行。菩薩自己不做那些惡行，也不做那些善行，菩薩示現做善行是爲了讓他們也示現做善行，為他們宣說正法。因為菩薩與他們所做的行為不同，又因為宣說正法，所以能夠方便善巧地消除那些有情眾生所有的過失。這簡略地稱為菩薩隨類生。廣泛宣說就像前面所說的那樣，應當知道是無量的。 什麼是菩薩大勢生？就是說，諸位菩薩稟賦的本性，出生時所感得的壽命、形色、族姓、自在、財富等等各種異熟果報，在一切世間都是最為殊勝的。這些異熟果報所能做的事業，在自利利他的品中已經廣泛宣說了。這就是菩薩大勢生。
【English Translation】 English version: When disputes and mutual oppression and annoyance are actively occurring, Bodhisattvas, through the power of great vows, attain the power of freedom. They become lords of the earth, possessing great power, governing with Dharma, and skillfully employing expedient means to quell wars, disputes, and oppressive annoyances among neighboring countries. When sentient beings are in the midst of mutual conflict and strife, Bodhisattvas, through the power of great vows, attain the power of freedom, issuing sincere words, mediating back and forth to resolve their grievances. When sentient beings encounter evil kings, suffering unjust imprisonment, punishment, oppression, and mental and physical turmoil, Bodhisattvas, through the power of great vows, attain the power of freedom, being born into the royal family of that king, becoming a righteous king, compassionately caring for sentient beings, and ceasing all oppressive and distressing matters. If sentient beings harbor various wrong views and commit various evil deeds, deeply believing in a certain heavenly realm, Bodhisattvas, out of compassion for them, through the power of great vows, attain the power of freedom, being born into that heavenly realm, expediently cutting off their wrong views and evil deeds. This is briefly called the 'Bodhisattva's Birth to Eliminate Disasters.' If explained extensively, Bodhisattvas, through the power of great vows, attain the power of freedom, with compassion as the priority, undergoing various births in various places, which should be known as immeasurable. What is the 'Bodhisattva's Birth According to Category'? It means that Bodhisattvas, through the power of great vows, attain the power of freedom, being born into various categories of animals (byang seng), Nāgas (celestial dragons), Yakshas (a type of guardian deity), Asuras (a type of non-divine being), and other beings who harm and fight each other; or being born among Brahmins (ancient Indian priests) who hold wrong views; or being born among those who like to commit evil deeds; or being born among those who like to engage in wrong livelihoods; or being born among sentient beings who are extremely attached to various desires and believe in various desires. In order to eliminate their various faults, they go to the same category of those sentient beings and are born as their leaders. After becoming leaders, they expediently teach and guide them to stop their evil deeds. Bodhisattvas themselves do not do those evil deeds, nor do they do those good deeds. Bodhisattvas manifest doing good deeds in order to make them also manifest doing good deeds, and they preach the correct Dharma to them. Because Bodhisattvas' actions are different from theirs, and because they preach the correct Dharma, they can skillfully and expediently eliminate all the faults of those sentient beings. This is briefly called the 'Bodhisattva's Birth According to Category.' An extensive explanation is like what was said before, which should be known as immeasurable. What is the 'Bodhisattva's Birth with Great Power'? It means that the inherent nature of Bodhisattvas, the lifespan, form, family, freedom, wealth, and other various results of maturation that they experience at birth, are the most outstanding in all the world. The activities that these results of maturation can accomplish have already been extensively explained in the chapter on benefiting oneself and others. This is the 'Bodhisattva's Birth with Great Power.'
略說菩薩大勢生。若廣宣說。彼彼類中受大勢生當知無量。
云何菩薩增上生。謂諸菩薩始從第一極歡喜住。乃至第十最上成滿諸菩薩住。如前所說差別受生。今於此中名增上生。謂最初住作轉輪王。王贍部洲得大自在。乃至第十最上成滿諸菩薩住。作大自在。過色究竟一切生處最為殊勝。唯有已得最上成滿諸菩薩住摩訶薩眾得生其中。彼諸菩薩即由此業增上所感。是名略說菩薩增上生。若廣宣說當知無量。
云何菩薩最後生。謂諸菩薩於此生中。菩提資糧已極圓滿。或生婆羅門大國師家。或生剎帝利大國王家。能現等覺阿耨多羅三藐三菩提。廣作一切佛所作事。是名略說菩薩最後生。若廣宣說。當知無量。
若諸菩薩于去來今清凈仁賢妙善生處。曾當現生一切皆此五生所攝。除此無有若過若增。唯除凡地菩薩受生。何以故。此中意取有智菩薩諸所受生為五生故。如是諸生大菩提果之所依止。令諸菩薩疾證無上正等菩提。
本地分中菩薩地第十五第三持究竟瑜伽處攝受品第二
於一切住菩薩行中。當知菩薩略有六種。于諸有情無倒攝受。何等為六。一者頓普攝受。二者增上攝受。三者攝取攝受。四者長時攝受。五者短時攝受。六者最後攝受。
云何菩薩于諸有情頓普攝受。謂諸
【現代漢語翻譯】 現代漢語譯本： 略述菩薩大勢生。如果廣泛宣說，各種類別中接受大勢生的菩薩應當知道是無量的。
什麼是菩薩增上生？指諸位菩薩從最初的第一極歡喜住，乃至第十最上成滿諸菩薩住。如前面所說的差別受生，現在在這裡稱為增上生。指最初住的菩薩作轉輪王，統治贍部洲，得到大自在。乃至第十最上成滿諸菩薩住的菩薩，作大自在，超過色究竟天一切生處，最為殊勝。只有已經得到最上成滿諸菩薩住的摩訶薩眾才能生在其中。這些菩薩即由此業增上所感。這是略述菩薩增上生。如果廣泛宣說，應當知道是無量的。
什麼是菩薩最後生？指諸位菩薩在這一生中，菩提資糧已經極其圓滿，或者生在婆羅門（Brahman，印度教最高種姓）大國師家，或者生在剎帝利（Kshatriya，印度教第二種姓，武士和統治者）大國王家，能現等覺阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），廣泛做一切佛所作的事。這是略述菩薩最後生。如果廣泛宣說，應當知道是無量的。
如果諸位菩薩在過去、未來、現在清凈仁賢妙善的生處，曾經、將要、現在所生的一切，都包含在這五生之中。除了這五生之外，沒有超過或增加的。唯獨凡夫地的菩薩受生除外。為什麼呢？因為這裡的意思是選取有智慧的菩薩所接受的生作為五生。像這樣的諸生是大菩提果的所依止，令諸位菩薩迅速證得無上正等菩提。
《本地分》中《菩薩地》第十五《第三持究竟瑜伽處攝受品》第二
在一切住菩薩行中，應當知道菩薩略有六種，對於諸位有情無倒攝受。哪六種呢？一是頓普攝受，二是增上攝受，三是攝取攝受，四是長時攝受，五是短時攝受，六是最後攝受。
什麼是菩薩對於諸位有情頓普攝受？指諸位
【English Translation】 English version: Briefly speaking about the Bodhisattva Mahāsthāmaprāpta (大勢至, Great Strength Arrived). If extensively expounded, the Bodhisattvas who receive Mahāsthāmaprāpta in various categories should be known to be immeasurable.
What is the Superior Birth of a Bodhisattva? It refers to Bodhisattvas starting from the first, the Extremely Joyful Abode, up to the tenth, the Utmost Accomplishment of all Bodhisattva Abodes. As previously described regarding the differentiated births, this is now called Superior Birth. It refers to the Bodhisattva in the initial abode becoming a Cakravartin (轉輪王, Wheel-Turning King), ruling Jambudvipa (贍部洲, Rose-Apple Continent) and attaining great sovereignty. Up to the Bodhisattva in the tenth, the Utmost Accomplishment of all Bodhisattva Abodes, attaining great sovereignty, surpassing all birthplaces in the Akaniṣṭha Heaven (色究竟天, Heaven of Highest Form), being the most excellent. Only the Mahāsattvas (摩訶薩, Great Beings) who have attained the Utmost Accomplishment of all Bodhisattva Abodes can be born there. These Bodhisattvas are influenced by the augmentation of this karma. This is a brief explanation of the Superior Birth of a Bodhisattva. If extensively expounded, it should be known to be immeasurable.
What is the Final Birth of a Bodhisattva? It refers to Bodhisattvas in this life whose Bodhi (菩提, Enlightenment) resources are extremely complete, either born into a Brahman (婆羅門, highest Hindu caste) family of a great national teacher, or born into a Kshatriya (剎帝利, warrior and ruler caste) family of a great king, capable of manifesting complete enlightenment, Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), and extensively performing all the deeds of a Buddha. This is a brief explanation of the Final Birth of a Bodhisattva. If extensively expounded, it should be known to be immeasurable.
If all the past, future, and present pure, benevolent, virtuous, and excellent birthplaces of Bodhisattvas, all that has been, will be, and is being born, are all encompassed within these five births. Apart from these five births, there is nothing exceeding or added. Except for the births of Bodhisattvas in the ordinary, mundane stage. Why? Because the intention here is to select the births received by wise Bodhisattvas as the five births. Such births are the foundation upon which the great Bodhi fruit depends, enabling Bodhisattvas to quickly attain unsurpassed, complete, and perfect enlightenment.
Chapter Two, 'Gathering In,' of the Fifteenth Section, 'Third Holding the Ultimate Yoga Place,' in the 'Bodhisattva Grounds' of the 'Local Section'.
Among all the practices of Bodhisattvas in all abodes, it should be known that there are briefly six types of Bodhisattvas who, without error, gather in all sentient beings. What are the six? First, Sudden and Universal Gathering In; second, Superior Gathering In; third, Seizing and Gathering In; fourth, Long-Term Gathering In; fifth, Short-Term Gathering In; and sixth, Final Gathering In.
What is the Sudden and Universal Gathering In of Bodhisattvas for all sentient beings? It refers to
菩薩初發心時。攝受一切諸有情界皆為眷屬。作是思惟。我當於彼隨能隨力作一切種利益安樂饒益之事。隨所思惟皆如是作。是名菩薩于諸有情頓普攝受。
云何菩薩于諸有情增上攝受。謂諸菩薩或為家主攝受父母妻子奴婢僮僕作使。或為國王攝受一切所統僚庶。菩薩如是發起增上攝受想已。于所攝受隨攝受儀。隨菩薩儀業用而轉。若為家主于其父母。種種方便勸修諸善。隨時供養曾無懈廢。善識其恩善知酬報。于父母心善能隨順。於法于義隨自在轉。于其妻子奴婢等類。隨時恣與如法衣食。于諸事業終不逼切。雖有違犯而能堪忍。彼若疾病正能瞻療。于諸善事勸令修習。隨時賜與殊勝財物。愛語慰喻不生奴婢作使等想。瞻敬養育。其若自身若為國王。不行黜罰不用刀杖。而能正化。以法以財用作饒益。依本土田而自食用。不以兇力侵掠他境。隨能隨力于諸有情。勸止諸惡教修諸善。視諸眾生如父于子。於他有情尚好等施。況自親屬而不均濟。不行欺誑所言誠諦。遠離一切殺縛捶打治罰逼迫斷截等事。是名菩薩于諸有情增上攝受。
云何菩薩于諸有情攝取攝受。謂諸菩薩正御徒眾。當知是名略說菩薩于諸有情攝取攝受。若廣說者。由二因緣正攝徒眾。說名菩薩于諸有情攝取攝受。何等為二。一者以無染心
【現代漢語翻譯】 現代漢語譯本 菩薩最初發菩提心的時候，就攝受一切有情眾生作為自己的眷屬。這樣思惟：『我應當對他們隨能力所及，盡一切可能地做利益、安樂、饒益的事情。』 無論思惟什麼，都按照所思惟的去做。這叫做菩薩對一切有情眾生普遍地攝受。
什麼是菩薩對一切有情眾生的增上攝受呢？就是說，菩薩或者作為一家之主，攝受父母、妻子、奴婢、僮僕等；或者作為國王，攝受一切所統領的官吏百姓。菩薩這樣發起增上攝受的想法之後，對於所攝受的人，按照攝受的禮儀，按照菩薩的行爲規範來行事。如果作為一家之主，就用各種方法勸導父母修習各種善行，隨時供養，從不懈怠荒廢，深刻地認識到父母的恩情，懂得報答。對於父母的心意，善於順從，在符合佛法和正義的前提下，隨自己的能力而行事。對於妻子、奴婢等，隨時給予符合佛法的衣食，對於他們的工作，終不逼迫苛求。即使他們有違犯，也能忍耐寬容。他們如果生病，就盡心照料。對於各種善事，勸導他們修習。隨時賜予他們殊勝的財物，用慈愛的語言安慰勸導，不把他們當作奴婢看待，而是恭敬地養育他們。如果是自身作為國王，不行黜免懲罰，不用刀杖刑罰，而能用正法教化。用佛法和財物來饒益百姓，依靠本土的田地來供養自己，不以兇暴的力量侵略他國。隨能力所及，勸導一切有情眾生停止作惡，教導他們修習善行。看待一切眾生如同父親看待兒子一樣。對於其他的有情眾生尚且樂於平等佈施，更何況對於自己的親屬而不加以賙濟呢？不行欺騙，所說的話誠實可信。遠離一切殺害、捆綁、鞭打、懲罰、逼迫、斷截肢體等惡行。這叫做菩薩對一切有情眾生的增上攝受。
什麼是菩薩對一切有情眾生的攝取攝受呢？就是說，菩薩能夠正確地管理統領自己的部眾。應當知道，這可以被稱作是簡略地說明了菩薩對於一切有情眾生的攝取攝受。如果要廣泛地說明，由於兩種因緣能夠正確地統領部眾，這可以被稱作是菩薩對於一切有情眾生的攝取攝受。 哪兩種因緣呢？ 第一種是以沒有染污的心。
【English Translation】 English version When a Bodhisattva first generates the aspiration for enlightenment (Bodhi-citta), they embrace all sentient beings as their family. They contemplate thus: 'I shall, to the best of my ability, do all kinds of beneficial, peaceful, and enriching deeds for them.' Whatever they contemplate, they act accordingly. This is called a Bodhisattva's comprehensive embrace of all sentient beings.
What is a Bodhisattva's superior embrace of all sentient beings? It means that Bodhisattvas, either as householders, embrace their parents, wives, servants, and maids; or as kings, embrace all the officials and people under their rule. Having generated this thought of superior embrace, Bodhisattvas act according to the proper etiquette of embrace and the conduct of a Bodhisattva. If they are householders, they use various means to encourage their parents to cultivate virtuous deeds, providing for them at all times without negligence. They are keenly aware of their parents' kindness and know how to repay it. They are skilled at complying with their parents' wishes, acting freely in accordance with the Dharma and righteousness. To their wives, servants, and maids, they provide lawful clothing and food at appropriate times, never pressing them too hard in their work. Even if they commit offenses, they are able to endure them. If they are sick, they care for them diligently. They encourage them to cultivate virtuous deeds, bestowing upon them superior wealth and comforting them with loving words, without regarding them as mere servants. They respectfully nurture and raise them. If they are kings, they do not resort to demotions or punishments, nor do they use swords or staffs, but are able to transform the people through righteous means. They enrich them with the Dharma and wealth, relying on the land of their own territory for sustenance, without aggressively invading other lands. To the best of their ability, they encourage all sentient beings to cease evil deeds and teach them to cultivate virtuous deeds. They regard all beings as a father regards his son. They are even willing to give generously to other sentient beings, let alone not provide equally for their own relatives. They do not deceive, and their words are truthful. They refrain from all acts of killing, binding, beating, punishing, oppressing, and mutilating. This is called a Bodhisattva's superior embrace of all sentient beings.
What is a Bodhisattva's embracing acceptance of all sentient beings? It means that Bodhisattvas are able to correctly manage and lead their followers. Know that this can be called a brief explanation of a Bodhisattva's embracing acceptance of all sentient beings. If explained extensively, it is due to two causes that they are able to correctly lead their followers, which can be called a Bodhisattva's embracing acceptance of all sentient beings. What are the two causes? The first is with a mind free from defilement.
正攝徒眾。二者于自義利正教修習。非邪加行而陷逗之。又於一切應攝受中。其心平等不墮偏黨。亦不于彼慳吝正法。不作師卷。不于彼所悕求承事恭敬供養。彼樂善故自求作者亦不遮止。為欲令其福德資糧得增長故。或遇余時亦于彼所承事供養。若於其義未解了者開悟令解。已解了者轉令明凈。生起疑惑隨為除斷。若生惡作善為開解。甚深義句以慧通達。於時時間正為開顯。于苦於樂與彼共同。於他所為財利因緣。成就上品經營遽務過於自事。於他毀犯隨時正舉令其覺悟。應時如理訶責擯罰。彼有疹疾或有愁憂終不棄捨。善權方便救療疹疾開解愁憂。于諸下劣形色。憶念精進智等。終不輕陵。於時時間隨入勞倦。如其所宜為說正法。於時時間為令繫念。于所緣境與正教授。堪忍問難不生憤發。于彼戒行或等或增終無減劣。亦不悕求利養恭敬。具足悲愍無掉無動。戒見軌則正命圓滿。舒顏平視遠離顰蹙。柔和美語先言問訊含笑為先。于諸善品恒常修習。不行放逸離諸懈怠。即以是事教習徒眾。亦令自行轉更勝進。菩薩不應於一切時攝取徒眾。亦非不攝亦非變異。是名菩薩于諸有情攝取攝受。
云何菩薩于諸有情長時攝受。謂諸菩薩于住下品成熟有情攝受饒益。當知說名長時攝受。以經久時方堪凈故。
云
【現代漢語翻譯】 現代漢語譯本：如何正確引導和幫助他人：菩薩應以正直的方式引導和幫助追隨者。這意味著：第一，以正直的方式引導追隨者，避免讓他們陷入錯誤的修行或困境。第二，對所有應該幫助的人保持平等心，不偏袒任何一方。不吝嗇地分享正確的佛法，不將佛法視為私有財產。不期望得到追隨者的服侍、尊敬或供養。如果有人因為喜愛善行而主動提供幫助，也不應阻止，因為這能增長他們的福德資糧。在其他時候，也可以接受他們的服侍和供養。如果追隨者對佛法的意義不理解，要啓發他們，使他們明白。如果他們已經理解，要進一步闡明，使他們更加清晰。如果他們產生疑惑，要幫助他們消除。如果他們做了錯事，要善巧地開導他們。對於深奧的義理，要用智慧去理解，並適時地向他們展示。與追隨者同甘共苦。對於他人所需要的財物，要盡心盡力地幫助他們，甚至超過對待自己的事情。如果追隨者犯了錯誤，要及時指出，讓他們覺悟。根據情況，合理地批評或懲罰他們。如果他們生病或悲傷，絕不拋棄他們。用善巧的方法治療他們的疾病，解除他們的憂愁。對於那些外貌、能力、智慧等方面不如自己的人，絕不輕視。在適當的時候，根據他們的需要，為他們講解佛法。在適當的時候，幫助他們專注于所緣境，給予正確的指導。能夠忍受提問和辯論，不輕易發怒。在戒律和修行方面，追隨者可以與自己相同或超過自己，但絕不能低於自己。不貪求利養和恭敬。具備慈悲心，不浮躁，不妄動。戒行、見解、行爲規範和謀生方式都圓滿。面容和藹，目光平和，不皺眉。言語柔和美好，總是先問候，面帶微笑。恒常修習各種善行，不放逸，不懈怠。以這些行為教導追隨者，也讓他們自己不斷進步。菩薩不應在任何時候都攝取追隨者，也不是不攝取，也不是隨意改變。這叫做菩薩對眾生的攝取和幫助。 如何長時間地幫助他人：菩薩對於那些處於較低層次、需要被引導成熟的眾生，給予幫助和利益。這被稱為『長時間的攝受』，因為需要經過很長的時間，他們才能被凈化。
【English Translation】 English version: How to correctly guide and help others: A Bodhisattva should guide and help followers in an upright manner. This means: First, guiding followers in an upright way, avoiding leading them into wrong practices or difficulties. Second, maintaining equanimity towards all who should be helped, without favoring any side. Not being stingy in sharing the correct Dharma, not treating the Dharma as private property. Not expecting to be served, respected, or offered to by followers. If someone voluntarily offers help because they love good deeds, they should not be stopped, as this can increase their merit and resources. At other times, one can also accept their service and offerings. If followers do not understand the meaning of the Dharma, enlighten them so that they understand. If they already understand, further clarify it so that they become clearer. If they have doubts, help them eliminate them. If they have done something wrong, skillfully guide them. For profound meanings, use wisdom to understand and show them at the appropriate time. Share joys and sorrows with followers. For the material needs of others, do your best to help them, even more than you would treat your own affairs. If followers make mistakes, point them out in time so that they awaken. Depending on the situation, reasonably criticize or punish them. If they are sick or sad, never abandon them. Use skillful means to treat their illnesses and relieve their sorrows. Never despise those who are inferior to oneself in appearance, ability, wisdom, etc. At the appropriate time, explain the Dharma to them according to their needs. At the appropriate time, help them focus on the object of their attention and give them correct guidance. Be able to endure questions and debates without easily getting angry. In terms of precepts and practice, followers can be the same as or exceed oneself, but must never be inferior to oneself. Do not be greedy for profit and respect. Possess compassion, be not restless, be not agitated. Precepts, views, norms of conduct, and means of livelihood are all complete. Have a kind face, a peaceful gaze, and do not frown. Speak gently and beautifully, always greet first, with a smile. Constantly practice all kinds of good deeds, be not lax, be not lazy. Teach followers with these actions, and also let them continue to improve themselves. A Bodhisattva should not take in followers at all times, nor should they not take them in, nor should they change arbitrarily. This is called the Bodhisattva's taking in and helping sentient beings. How to help others for a long time: Bodhisattvas give help and benefit to those sentient beings who are at a lower level and need to be guided to maturity. This is called 'long-term acceptance' because it takes a long time for them to be purified.
何菩薩于諸有情短時攝受。謂諸菩薩于住中品成熟有情攝受饒益。當知說名短時攝受。非經久時方堪凈故。
云何菩薩于諸有情最後攝受。謂諸菩薩于住上品成熟有情攝受饒益。當知說名最後攝受。即於此生堪任凈故。
是名菩薩于諸有情略有六種無倒攝受。由此攝受。過去未來現在菩薩。于諸有情曾正攝受當正攝受現正攝受。除此無有若過若增。
菩薩如是于諸有情六種攝受無倒轉時。當知遭遇略十二種艱難之事。聰睿菩薩于彼十二艱難之事當正覺了。何等十二。一者于多安住違犯有情。若罰若舍。是名菩薩遭艱難事。二者于惡有情為調伏故。方便現行辛楚加行。防自意樂不生煩惱。是名菩薩遭艱難事。三者現可施物極為鮮少。現來求者其數彌多。是名菩薩遭艱難事。四者唯有一身。眾多有情種種事業並現在前。同時來請共為助伴。是名菩薩遭艱難事。五者居放逸處。若住世間可愛妙定。若生天上樂世界中。令心調善。是名菩薩遭艱難事。六者常求遍作利有情事。而於此事無力無能。是名菩薩遭艱難事。七者于其愚癡諂詐剛強諸有情所。若為說法若復棄捨。是名菩薩遭艱難事。八者常于生死見大過失。為度有情而不棄捨。是名菩薩遭艱難事。九者未證清凈增上意樂。多分慮恐失念命終。是名菩薩
【現代漢語翻譯】 現代漢語譯本 何謂菩薩在短時間內攝受有情（sentient beings）？是指菩薩對於那些處於中等成熟階段的有情進行攝受和饒益。應當知道，這被稱為『短時攝受』，因為他們不需要經歷很長時間就能被凈化。
何謂菩薩對有情進行最後的攝受？是指菩薩對於那些處於上品成熟階段的有情進行攝受和饒益。應當知道，這被稱為『最後攝受』，因為他們就在此生能夠被凈化。
以上就是菩薩對有情進行的六種無顛倒的攝受的簡要說明。通過這些攝受，過去、未來和現在的菩薩，都曾經、將要和正在對有情進行攝受。除了這些，沒有更多或更少的攝受方式。
當菩薩以這六種無顛倒的攝受方式來利益有情時，應當知道會遭遇十二種艱難之事。聰慧的菩薩應當正確地覺察這十二種艱難之事。是哪十二種呢？第一，對於許多安住于違犯行為的有情，進行懲罰或捨棄。這被稱為菩薩遭遇艱難之事。第二，爲了調伏惡劣的有情，方便地施行嚴厲的加行（intense practice），同時防止自己的意樂（intention）生起煩惱。這被稱為菩薩遭遇艱難之事。第三，可以施捨的物品非常稀少，而前來請求的人卻非常多。這被稱為菩薩遭遇艱難之事。第四，只有自身一人，而眾多有情的各種事業同時出現在面前，同時請求幫助。這被稱為菩薩遭遇艱難之事。第五，處於放逸之處，無論是安住在世間可愛的美妙禪定中，還是生於天上快樂的世界中，都要令心調柔善良。這被稱為菩薩遭遇艱難之事。第六，經常尋求普遍地做利益有情的事情，但對於此事卻無力無能。這被稱為菩薩遭遇艱難之事。第七，對於那些愚癡、諂媚、剛強的有情，無論是為他們說法還是捨棄他們。這被稱為菩薩遭遇艱難之事。第八，經常在生死輪迴中看到巨大的過失，爲了度化有情而不捨棄他們。這被稱為菩薩遭遇艱難之事。第九，在未證得清凈增上意樂（pure superior intention）之前，常常擔憂恐懼失念而命終。這被稱為菩薩
【English Translation】 English version How does a Bodhisattva briefly gather sentient beings? It refers to Bodhisattvas gathering and benefiting sentient beings who are in the middle stage of maturity. Know that this is called 'brief gathering,' because they do not need to undergo a long time to be purified.
How does a Bodhisattva finally gather sentient beings? It refers to Bodhisattvas gathering and benefiting sentient beings who are in the superior stage of maturity. Know that this is called 'final gathering,' because they are capable of being purified in this very life.
These are the brief explanations of the six kinds of non-inverted gathering that Bodhisattvas perform for sentient beings. Through these gatherings, past, future, and present Bodhisattvas have, will, and are gathering sentient beings. Besides these, there are no more or fewer ways of gathering.
When Bodhisattvas benefit sentient beings with these six kinds of non-inverted gathering, know that they will encounter twelve kinds of difficult matters. Wise Bodhisattvas should correctly perceive these twelve difficult matters. What are the twelve? First, punishing or abandoning many sentient beings who dwell in violations. This is called a Bodhisattva encountering a difficult matter. Second, for the sake of taming evil sentient beings, skillfully performing harsh practices while preventing one's own intention from generating afflictions. This is called a Bodhisattva encountering a difficult matter. Third, the things that can be given away are extremely scarce, while the number of those who come to ask is very large. This is called a Bodhisattva encountering a difficult matter. Fourth, being only one person, while various affairs of many sentient beings appear at the same time, and they all request help together. This is called a Bodhisattva encountering a difficult matter. Fifth, being in a place of indulgence, whether dwelling in the world's lovely and wonderful samadhis or being born in the happy worlds of the heavens, one must make the mind gentle and kind. This is called a Bodhisattva encountering a difficult matter. Sixth, constantly seeking to universally do things that benefit sentient beings, but being powerless and incapable of doing so. This is called a Bodhisattva encountering a difficult matter. Seventh, whether teaching the Dharma to or abandoning those sentient beings who are foolish, deceitful, and stubborn. This is called a Bodhisattva encountering a difficult matter. Eighth, constantly seeing great faults in samsara (cycle of birth and death), but not abandoning sentient beings in order to liberate them. This is called a Bodhisattva encountering a difficult matter. Ninth, before attaining pure superior intention, often worrying and fearing losing mindfulness and dying. This is called a Bodhisattva
遭艱難事。十者未證清凈增上意樂。他來求乞第一最勝所可愛物。是名菩薩遭艱難事。十一者種種異見種種勝解諸有情類。若別教誨若總棄捨。是名菩薩遭艱難事。十二者常行最極不放逸行。而不應斷一切煩惱。是名菩薩遭艱難事。
若諸菩薩遭遇如是諸艱難事。或於其中應觀輕重。如其所應而作方便。或於其中應審簡擇補特伽羅。或於其中攀緣。勇猛攝受因轉。若發正愿。或於其中制御其心不令流散。或於其中安住其心。猛利思擇不生厭倦而自安忍。或於其中而行放舍。或於其中發勤精進熾然無懈。或於其中善巧方便而正修行。菩薩如是于正對治方便善巧。雖遭一切諸艱難事正現在前。而無怯弱自正能免。
瑜伽師地論卷第四十八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第四十九
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五第三持究竟瑜伽處地品第三
如前所說十三住中。應知隨彼建立七地前之六種唯菩薩地。第七一種菩薩。如來。雜立為地。何等為七。一種性地。二勝解行地。三凈勝意樂地四行正行地。五決定地。六決定行地。七到究竟地。如是七種菩薩地中。最後一種名為雜地。前種姓住名種性地。勝解行住名勝解行地。
【現代漢語翻譯】 現代漢語譯本： 遭遇艱難之事。十、尚未證得清凈增上意樂（清凈且不斷增長的意樂）。有人來乞求第一最殊勝且最可愛的物品。這稱為菩薩遭遇艱難之事。十一、面對種種不同的見解和種種不同的理解的眾生，無論是分別教誨還是全部捨棄，這稱為菩薩遭遇艱難之事。十二、經常奉行最極不放逸的行為，但不應該斷除一切煩惱，這稱為菩薩遭遇艱難之事。
如果諸位菩薩遭遇這些艱難之事，或者在其中應該觀察事情的輕重緩急，根據情況採取相應的措施。或者在其中應該仔細選擇適合的補特伽羅（人）。或者在其中攀緣、勇猛地攝受因，轉變局面。如果發起正確的誓願。或者在其中控制自己的心，不讓它散亂。或者在其中安住自己的心，猛烈地思擇，不生厭倦而自我安忍。或者在其中施行放舍。或者在其中發起勤奮精進，熾盛而沒有懈怠。或者在其中善用巧妙的方法而正確修行。菩薩像這樣對於正確的對治方法善於運用，即使遭遇一切艱難之事正現在前，也不會怯懦，自己能夠正確地避免。
《瑜伽師地論》卷第四十八 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第四十九 彌勒菩薩說 三藏法師玄奘奉 詔譯本地分中菩薩地第十五第三持究竟瑜伽處地品第三
如前面所說的十三住中，應當知道根據它們建立的七地，前面的六種只是菩薩地，第七種是菩薩和如來共同建立的地。哪七種呢？一種性地，二勝解行地，三凈勝意樂地，四行正行地，五決定地，六決定行地，七到究竟地。像這七種菩薩地中，最後一種稱為雜地。前一種姓住稱為種性地，勝解行住稱為勝解行地。
【English Translation】 English version: Encountering difficult matters. Tenth, not yet having realized pure, increasing superior intention (a pure and ever-growing intention). Someone comes to beg for the first, most supreme, and most beloved object. This is called a Bodhisattva encountering a difficult matter. Eleventh, facing sentient beings with various different views and various different understandings, whether to teach them individually or to abandon them all, this is called a Bodhisattva encountering a difficult matter. Twelfth, constantly practicing the most extreme non-negligent conduct, but one should not cut off all afflictions, this is called a Bodhisattva encountering a difficult matter.
If the Bodhisattvas encounter such difficult matters, or within them, one should observe the importance and urgency of the matters, and take corresponding measures according to the situation. Or within them, one should carefully select the appropriate Pudgala (person). Or within them, climb, courageously embrace the cause, and transform the situation. If one makes correct vows. Or within them, control one's mind, not letting it scatter. Or within them, settle one's mind, fiercely contemplate, without becoming weary, and endure oneself. Or within them, practice abandonment. Or within them, initiate diligent effort, blazing without懈怠 (xie dai, laxity). Or within them, skillfully use expedient means and practice correctly. Bodhisattvas, like this, are skilled in using the correct antidotes, even if encountering all difficult matters right before them, they will not be timid, and they can correctly avoid them themselves.
《Yogācārabhūmi-śāstra》 Scroll 48 Tripitaka Volume 30 No. 1579 《Yogācārabhūmi-śāstra》
《Yogācārabhūmi-śāstra》 Scroll 49 Said by Maitreya Bodhisattva Tripiṭaka Master Xuanzang, by imperial decree, translated the fifteenth section of the Bodhisattva-bhumi in the Local Section, the third chapter of the Yoga Practice of Ultimate Holding.
As mentioned earlier in the thirteen abodes, it should be known that the seven bhumis established according to them, the first six are only Bodhisattva-bhumis, and the seventh is a bhumi jointly established by Bodhisattvas and Tathagatas. What are the seven? First, Gotra-bhumi, second, Adhimukti-caryā-bhumi, third, Śuddhādhyāśaya-bhumi, fourth, Pratipatti-prasthāna-bhumi, fifth, Niyata-bhumi, sixth, Niyata-caryā-bhumi, seventh, Niṣṭhāgata-bhumi. Among these seven Bodhisattva-bhumis, the last one is called Mixed-bhumi. The former Gotra-sthita is called Gotra-bhumi, and the Adhimukti-caryā-sthita is called Adhimukti-caryā-bhumi.
極歡喜住名凈勝意樂地。增上戒住。增上心住。三種增上慧住。有加行有功用無相住。名行正行地。無加行無功用無相住名決定地。此地菩薩墮在第三決定中。故無礙解住名決定行地。最上成滿菩薩住。及如來住。名到究竟地。如來住地於後建立佛法品中。當廣演說。
問菩薩從勝解行地。隨入凈勝意樂地時。云何超過諸惡趣等。答是諸菩薩依止世間清凈靜慮。于勝解行地已善積集菩提資糧。于如前說百一十苦諸有情類。修習哀愍無餘思惟。由此修習為因緣故。于彼色類諸有情所。得哀愍意樂及悲意樂。由是因緣為利惡趣諸有情故。誓居惡趣如己舍宅。作是誓言。我若唯住如是處所。能證無上正等菩提。亦能忍受。為除一切有情苦故。一切有情諸惡趣業。以凈意樂。悉愿自身代彼領受苦異熟果。為令畢竟一切惡業永不現行一切善業常現行故心發正愿。彼由修習如是世間清凈靜慮悲願力故。一切惡趣諸煩惱品所有粗重。于自所依皆得除遣。由此斷故菩薩不久獲得轉依。于諸惡趣所有惡業畢竟不作。于諸惡趣決定不往。齊此菩薩說名超過一切惡趣。亦名超過勝解行地。亦名已入凈勝意樂地。
如前住品所說信等。能凈修治諸住十法。今於此中當知亦能凈修治地。如是十法所有安立。所治能治略義次第皆應了知
【現代漢語翻譯】 現代漢語譯本：極歡喜安住于名為凈勝意樂地（指菩薩十地中的第一地，歡喜地）。增上戒住（通過持戒來增進修行）。增上心住（通過禪定來增進修行）。三種增上慧住（通過聞、思、修三種智慧來增進修行）。有加行有功用無相住（通過努力和作用，不住于相）名為行正行地（指修行正確的道路）。無加行無功用無相住（不需努力和作用，自然不住于相）名為決定地（指達到確定的境界）。此地菩薩處於第三種決定之中。所以無礙解住（指獲得無礙的智慧和解脫）名為決定行地（指在確定的道路上修行）。最上成滿菩薩的安住，以及如來的安住，名為到究竟地（指達到最終的境界）。如來所安住的境界，將在後面的建立佛法品中詳細闡述。
問：菩薩從勝解行地（指通過信解而修行的階段）進入凈勝意樂地時，如何超越各種惡趣等境界？答：這些菩薩依止世間的清凈靜慮（指通過禪定獲得的清凈），在勝解行地已經很好地積累了菩提資糧（指成佛的各種條件）。對於前面所說的百一十苦的各種有情眾生，修習哀愍（指悲憫）並無餘思惟（指徹底地思考）。由於這種修習的因緣，對於那些受苦的有情眾生，獲得哀愍的意樂和悲的意樂。由於這個因緣，爲了利益惡趣的各種有情眾生，發誓居住在惡趣，如同居住在自己的家一樣。併發誓說：『我如果僅僅安住在這樣的處所，就能證得無上正等菩提（指最高的覺悟），也能忍受。爲了消除一切有情眾生的痛苦，一切有情眾生的惡趣之業，我以清凈的意樂，都願意自身代替他們領受痛苦的異熟果（指惡業成熟后的果報）。』爲了令一切惡業畢竟永不現行，一切善業常常現行，心中發起正愿。他們由於修習這樣的世間清凈靜慮的悲願力，一切惡趣的各種煩惱品的所有粗重（指煩惱的沉重力量），在自身所依之處都能消除遣除。由於斷除了這些煩惱，菩薩不久就能獲得轉依（指轉變依靠，從煩惱轉向清凈）。對於各種惡趣的所有惡業，畢竟不再造作。對於各種惡趣，決定不再前往。達到這種程度的菩薩，就稱為超越了一切惡趣，也稱為超越了勝解行地，也稱為已經進入了凈勝意樂地。
如前面住品所說的信等，能夠清凈修治各種住的十種方法，現在在這裡應當知道也能清凈修治地。這十種方法的所有安立，所要對治的、能夠對治的、簡略的意義、次第，都應當瞭解。
【English Translation】 English version: Abiding with extreme joy is called the Pure Superior Intentional Ground (referring to the first of the ten Bodhisattva grounds, the Joyful Ground). Increasing adherence to precepts is called Increased Precept Abiding. Increasing concentration is called Increased Mind Abiding. The three types of increasing wisdom are called Increased Wisdom Abiding. Abiding without characteristics, with effort and function, is called the Ground of Right Practice. Abiding without characteristics, without effort or function, is called the Ground of Determination. Bodhisattvas in this ground dwell in the third determination. Therefore, abiding in unobstructed understanding is called the Ground of Determined Practice. The abiding of the most supreme and accomplished Bodhisattvas, and the abiding of the Tathagatas, is called the Ground of Ultimate Attainment. The ground where the Tathagatas abide will be extensively explained in the subsequent chapter on Establishing the Buddha's Dharma.
Question: When a Bodhisattva enters the Pure Superior Intentional Ground (referring to the stage of practice through faith and understanding) from the Ground of Adhimukti-carya (Ground of practice based on faith), how do they transcend the various evil destinies, etc.? Answer: These Bodhisattvas rely on worldly pure dhyana (meditative concentration), and in the Ground of Adhimukti-carya, they have well accumulated the resources for Bodhi (enlightenment). Towards the sentient beings with the hundred and ten sufferings as previously mentioned, they cultivate compassion and exhaustive contemplation. Due to the cause of this cultivation, they attain the intention of compassion and the intention of sorrow towards those suffering sentient beings. Due to this cause, for the benefit of the sentient beings in evil destinies, they vow to dwell in evil destinies as if dwelling in their own home. They make this vow: 'If I only abide in such places, I can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and I can also endure. In order to eliminate the suffering of all sentient beings, I, with pure intention, am willing to personally receive the ripening results of the evil karma of all sentient beings in evil destinies on their behalf.' In order to ensure that all evil karma never manifests again and all good karma always manifests, they generate a correct aspiration in their minds. Due to the power of their compassionate vows from cultivating such worldly pure dhyana, all the heaviness of the categories of afflictions in all evil destinies is eliminated from their own basis. Because of this elimination, the Bodhisattva soon attains transformation of the basis (turning reliance from afflictions to purity). Regarding all evil karma in the various evil destinies, they ultimately do not create it. Regarding the various evil destinies, they are determined not to go there. Bodhisattvas who reach this stage are said to have transcended all evil destinies, are also said to have transcended the Ground of Adhimukti-carya, and are also said to have entered the Pure Superior Intentional Ground.
As the faith and so on mentioned in the previous chapter on Abiding, which can purify and cultivate the ten dharmas of the various abidings, it should now be known that they can also purify and cultivate the grounds. All the establishment of these ten dharmas, what is to be treated, what is able to treat, the brief meaning, and the order should all be understood.
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謂彼十種凈修地法能對治。彼所對治法故得安立。何等為十。謂一切種全未發心。全未受持菩薩學處。是名為信所對治法。對治彼故安立於信。于諸有情有損害心。是名為悲所對治法。對治彼故安立於悲。于諸有情。有瞋恚心。是名為慈所對治法。對治彼故安立於慈。于身命財有所顧戀。是名為舍所對治法。對治彼故安立於舍。于諸有情悕求報恩。見彼邪行貪著利養多有所作。是無厭倦所對治法。對治彼故安立無倦。無有方便善巧加行。是善知論所對治法。對治彼故立善知論。性不柔和。不於他心隨順而轉。是名善知一切世間所對治法。對治彼故安立善知一切世間。于修善法放逸懈怠。是名慚愧所對治法。對治彼故安立慚愧。于其長時種種猛利無間無斷生死大苦。深生怯弱。當知是名堅力持性所對治法。對治彼故所以安立堅力持性。于大師所猶豫疑惑。當知是名供養如來所對治法。對治彼故所以安立供養如來如是且說所治能治安立十法。
云何複名如是略義。謂此十法略顯二義。一者顯示意樂清凈。二者顯示加行清凈。當知前三顯示菩薩意樂清凈。其餘七種顯示菩薩加行清凈。
如是十法次第云何。謂諸菩薩于大菩提先深凈信。次於有苦諸有情類發起悲愍。起悲愍時如是誓願。我應拔濟一切有
【現代漢語翻譯】 現代漢語譯本 據說這十種清凈修習的法，能夠對治（煩惱），因為它們能對治那些被對治的法，所以才能被確立。這十種法是什麼呢？ 第一種是，完全沒有發起菩提心，完全沒有受持菩薩的學處，這被稱為是『信』（Śrāddha）所對治的法。因為對治了它，所以確立了『信』。 第二種是，對於一切有情眾生懷有損害之心，這被稱為是『悲』（Karuṇā）所對治的法。因為對治了它，所以確立了『悲』。 第三種是，對於一切有情眾生懷有嗔恚之心，這被稱為是『慈』（Maitrī）所對治的法。因為對治了它，所以確立了『慈』。 第四種是，對於自身的身命財產有所顧戀，這被稱為是『舍』（Tyāga）所對治的法。因為對治了它，所以確立了『舍』。 第五種是，對於有情眾生希望得到報恩，看到他人行為不正而貪著利養，做了很多不好的事情，這是『無厭倦』（Aparikheda）所對治的法。因為對治了它，所以確立了『無厭倦』。 第六種是，沒有方便善巧的修行，這是『善知論』（Sūtra-jñāna）所對治的法。因為對治了它，所以確立了『善知論』。 第七種是，性格不柔和，不能隨順他人的心意而轉變，這被稱為是『善知一切世間』（Sarva-loka-jñāna）所對治的法。因為對治了它，所以確立了『善知一切世間』。 第八種是，對於修習善法放逸懈怠，這被稱為是『慚愧』（Hrī-apatrāpya）所對治的法。因為對治了它，所以確立了『慚愧』。 第九種是，對於長時間經歷種種猛烈、無間斷的生死大苦，內心深處產生怯弱，應當知道這是『堅力持性』（Dṛḍhādhāra-svabhāva）所對治的法。因為對治了它，所以確立了『堅力持性』。 第十種是，對於大師（佛陀）產生猶豫和疑惑，應當知道這是『供養如來』（Tathāgata-pūjā）所對治的法。因為對治了它，所以確立了『供養如來』。以上是簡略地說明了所對治的法和能對治的法，以及如何確立這十種法。 那麼，為什麼又說這是簡略的意義呢？因為這十種法簡略地顯示了兩種意義：第一是顯示意樂清凈，第二是顯示加行清凈。應當知道，前三種法顯示了菩薩的意樂清凈，其餘七種法顯示了菩薩的加行清凈。 這十種法的次第是怎樣的呢？菩薩對於偉大的菩提，首先要有深刻而清凈的『信』，然後對於受苦的有情眾生髮起『悲愍』。發起悲愍的時候，要這樣發誓：我應當救拔一切有情眾生。
【English Translation】 English version It is said that these ten kinds of pure cultivation practices can counteract (afflictions), because they can counteract those practices that are to be counteracted, and therefore they can be established. What are these ten practices? The first is, having no aspiration for Bodhi at all, and not upholding the Bodhisattva's precepts at all. This is called the practice counteracted by 'faith' (Śrāddha). Because it counteracts that, 'faith' is established. The second is, having a mind of harming all sentient beings. This is called the practice counteracted by 'compassion' (Karuṇā). Because it counteracts that, 'compassion' is established. The third is, having a mind of anger towards all sentient beings. This is called the practice counteracted by 'loving-kindness' (Maitrī). Because it counteracts that, 'loving-kindness' is established. The fourth is, being attached to one's own body, life, and possessions. This is called the practice counteracted by 'renunciation' (Tyāga). Because it counteracts that, 'renunciation' is established. The fifth is, hoping for repayment of kindness from sentient beings, seeing others acting improperly and being attached to profit and offerings, and doing many bad things. This is the practice counteracted by 'non-weariness' (Aparikheda). Because it counteracts that, 'non-weariness' is established. The sixth is, not having skillful means in practice. This is the practice counteracted by 'knowledge of the scriptures' (Sūtra-jñāna). Because it counteracts that, 'knowledge of the scriptures' is established. The seventh is, not being gentle in nature, and not being able to adapt to others' minds. This is called the practice counteracted by 'knowledge of all the world' (Sarva-loka-jñāna). Because it counteracts that, 'knowledge of all the world' is established. The eighth is, being negligent and lazy in cultivating virtuous practices. This is called the practice counteracted by 'shame and embarrassment' (Hrī-apatrāpya). Because it counteracts that, 'shame and embarrassment' is established. The ninth is, feeling weak and fearful in the face of the great suffering of birth and death, which is intense, uninterrupted, and lasts for a long time. It should be known that this is the practice counteracted by 'firmly holding nature' (Dṛḍhādhāra-svabhāva). Because it counteracts that, 'firmly holding nature' is established. The tenth is, having hesitation and doubt towards the great teacher (Buddha). It should be known that this is the practice counteracted by 'offering to the Tathāgata' (Tathāgata-pūjā). Because it counteracts that, 'offering to the Tathāgata' is established. The above is a brief explanation of the practices to be counteracted and the practices that can counteract them, and how these ten practices are established. Then, why is it said that this is a brief meaning? Because these ten practices briefly reveal two meanings: the first is to show the purity of intention, and the second is to show the purity of practice. It should be known that the first three practices show the purity of the Bodhisattva's intention, and the remaining seven practices show the purity of the Bodhisattva's practice. What is the order of these ten practices? Bodhisattvas, with regard to great Bodhi, first have deep and pure 'faith', and then generate 'compassion' for suffering sentient beings. When generating compassion, they should make this vow: I shall liberate all sentient beings.
情令其安樂。而起慈心。起慈心已一切能捨于身命財。無所顧戀。無顧戀已即為彼義精勤加行無有厭倦。無厭倦已善知諸論。善知論已如世間轉。即如是知知世間已。若自煩惱率爾現行深生慚愧。生慚愧已不隨煩惱自在而行。便能獲得堅力持性。由正獲得堅力持性。于正加行能無退轉。無量善法運運增長。能于如來奉獻上妙正行供養財敬供養。是故最後供養如來。是名十法次第修證。當知如是十種善法。於一切地能凈修治。
本地分中菩薩地第十五第三持究竟瑜伽處行品第四
菩薩始從勝解行地。乃至最後到究竟地。於此一切菩薩地中。當知略有四菩薩行。何等為四。一者波羅蜜多行。二者菩提分法行。三者神通行。四者成熟有情行。
前說六種波羅蜜多。及方便善巧波羅蜜多。愿波羅蜜多。力波羅蜜多。智波羅蜜多。如是十種波羅蜜多。總名波羅蜜多行。如前所說十二行相方便善巧。當知說名方便善巧波羅蜜多。如前所說五種大愿。當知名愿波羅蜜多。所有十力加行清凈。當知名力波羅蜜多。於一切法如實安立清凈妙智。當知名智波羅蜜多。今於此中能取勝義。無分別轉清凈妙慧。當知名慧波羅蜜多。能取世俗有分別轉清凈妙智。當知名智波羅蜜多。如是名為二種差別。復有異門。謂無量智。當
【現代漢語翻譯】 現代漢語譯本 使其安樂，從而生起慈心。生起慈心之後，能夠捨棄一切身命財產，沒有顧戀。沒有顧戀之後，就爲了他們的利益精勤努力，沒有厭倦。沒有厭倦之後，就善於瞭解各種論典。善於瞭解論典之後，就像世間運轉一樣，就這樣了知世間。如果自己的煩惱突然現行，就深深地感到慚愧。感到慚愧之後，就不隨順煩惱的擺佈而行事，便能獲得堅固的力量和持守的本性。由於正確地獲得堅固的力量和持守的本性，對於正確的修行能夠不退轉，無量的善法逐漸增長，能夠以最上妙的正確行為供養如來，以及財物和恭敬的供養。所以，最後供養如來。這叫做十法次第修證。應當知道，這十種善法，在一切階段都能夠清凈修治。
《本地分》中《菩薩地》第十五，《第三持究竟瑜伽處行品》第四
菩薩從勝解行地開始，直到最後到達究竟地。在這所有的菩薩地中，應當知道略有四種菩薩行。哪四種呢？一是波羅蜜多行（Pāramitā-caryā，到彼岸的修行），二是菩提分法行（Bodhipakṣa-dharma-caryā，趨向覺悟的修行），三是神通行（Abhijñā-caryā，神通的修行），四是成熟有情行（Sattvaparipāka-caryā，成熟眾生的修行）。
前面所說的六種波羅蜜多，以及方便善巧波羅蜜多（Upāya-kauśalya-pāramitā，善用方法的到彼岸），愿波羅蜜多（Praṇidhāna-pāramitā，誓願的到彼岸），力波羅蜜多（Bala-pāramitā，力量的到彼岸），智波羅蜜多（Jñāna-pāramitā，智慧的到彼岸）。像這樣十種波羅蜜多，總稱為波羅蜜多行。如前面所說的十二種行相的方便善巧，應當知道這叫做方便善巧波羅蜜多。如前面所說的五種大愿，應當知道這叫做愿波羅蜜多。所有十力加行清凈，應當知道這叫做力波羅蜜多。對於一切法如實安立的清凈妙智，應當知道這叫做智波羅蜜多。現在在這裡，能夠採取殊勝的意義，無分別運轉的清凈妙慧，應當知道這叫做慧波羅蜜多。能夠採取世俗的有分別運轉的清凈妙智，應當知道這叫做智波羅蜜多。像這樣名為兩種差別。還有不同的方面，就是無量智。
【English Translation】 English version Cause them to be peaceful and happy, and thereby generate loving-kindness. Having generated loving-kindness, one can relinquish all life and possessions, without any attachment. Having no attachment, one diligently strives for their benefit, without weariness. Having no weariness, one is well-versed in the treatises. Being well-versed in the treatises, one understands the world as it turns. Knowing the world in this way, if one's own afflictions suddenly arise, one feels deep shame. Feeling shame, one does not act according to the dictates of the afflictions, and thus one can obtain steadfast strength and a holding nature. By rightly obtaining steadfast strength and a holding nature, one can be unshakeable in right practice. Immeasurable good qualities increase progressively, and one can offer the most excellent right conduct as an offering to the Tathāgata (如來，Thus Gone), as well as offerings of wealth and reverence. Therefore, the final offering is to the Tathāgata. This is called the sequential cultivation and realization of the ten dharmas. It should be known that these ten good qualities can purify and cultivate all stages.
Chapter Four, 'Practice' from 'The Third Holding, Ultimate Yoga Place' in the Fifteenth Section, 'Ground of the Bodhisattva' within the 'Local Section'.
From the stage of aspiring conduct, up to the final stage of ultimate attainment, in all these Bodhisattva grounds, it should be known that there are, in brief, four Bodhisattva practices. What are the four? First, the Pāramitā-caryā (波羅蜜多行，practice of perfections), second, the Bodhipakṣa-dharma-caryā (菩提分法行，practice of the factors of enlightenment), third, the Abhijñā-caryā (神通行，practice of superknowledges), and fourth, the Sattvaparipāka-caryā (成熟有情行，practice of maturing sentient beings).
The six Pāramitās previously mentioned, as well as the Upāya-kauśalya-pāramitā (方便善巧波羅蜜多，perfection of skillful means), the Praṇidhāna-pāramitā (愿波羅蜜多，perfection of vows), the Bala-pāramitā (力波羅蜜多，perfection of power), and the Jñāna-pāramitā (智波羅蜜多，perfection of wisdom). These ten Pāramitās in total are called the Pāramitā-caryā. The skillful means with twelve aspects as previously described should be known as the Upāya-kauśalya-pāramitā. The five great vows as previously described should be known as the Praṇidhāna-pāramitā. The purity of the application of the ten powers should be known as the Bala-pāramitā. The pure and wonderful wisdom that truly establishes all dharmas should be known as the Jñāna-pāramitā. Now, in this context, the pure and wonderful wisdom that can grasp the supreme meaning and operate without discrimination should be known as the Prajñā-pāramitā (慧波羅蜜多，perfection of wisdom). The pure and wonderful knowledge that can grasp the conventional and operate with discrimination should be known as the Jñāna-pāramitā. Thus, these are known as two kinds of distinctions. Furthermore, there is a different aspect, namely immeasurable wisdom.
知說名方便善巧波羅蜜多。悕求後後智殊勝性。當知名愿波羅蜜多。一切魔怨不壞道性。當知名力波羅蜜多。如實覺了所知境性。
當知名智波羅蜜多。四念住等所有一切三十七種菩提分法。四種尋思四如實智。皆如前說。總名菩薩菩提分法行。
如前所說威力品中菩薩所有六種神通。是名神通行。
如前所說二種無量。一所調伏界無量。二調伏方便界無量。及成熟品中所說。一切成熟有情。總名菩薩成熟有情行。如是四種菩薩妙行。當知普攝一切菩薩所行善行。
應知此中施等十法。經三大劫阿僧企耶。長時修習乃圓證。故自性清凈體殊勝。故過餘一切世間聲聞獨覺善根。攝受最勝菩提果。故如是十法最極長時乃能圓證。自性最極清凈殊勝。能得最極菩提妙果。是故說名波羅蜜多。
應知如是波羅蜜多。由三因緣次第建立。何等為三。一由對治故。二由生起故。三由異熟果故。云何如是波羅蜜多由對治故次第建立。謂慳惡行。于諸有情怨恨逼惱懈怠散亂闇鈍愚癡。如是六法能障菩提。施等六法能為對治。如其所應建立六種波羅蜜多。當知所餘波羅蜜多即此所攝。如是名為由對治故次第建立。云何如是波羅蜜多由生起故次第建立。謂諸菩薩先於財位無所顧戀。棄家諸欲受凈尸羅。敬重
【現代漢語翻譯】 現代漢語譯本： 瞭解什麼是方便善巧波羅蜜多（Upaya-kausalya-paramita，善巧方便的完美）。渴望獲得越來越殊勝的智慧，應當瞭解什麼是愿波羅蜜多（Pranidhana-paramita，誓願的完美）。一切魔障怨敵都無法破壞的菩提之道，應當瞭解什麼是力波羅蜜多（Bala-paramita，力量的完美）。如實覺悟所知的一切境界，應當瞭解什麼是智波羅蜜多（Jnana-paramita，智慧的完美）。 四念住等所有三十七種菩提分法（Bodhipaksadharma，三十七道品），四種尋思（四種作意）和四如實智（四聖諦的智慧），都如前面所說。總稱為菩薩的菩提分法行。 如前面威力品中所說的菩薩所具有的六種神通（Abhijnas，超自然能力），這被稱為神通行。 如前面所說的兩種無量，一是所調伏界無量，二是調伏方便界無量，以及在成熟品中所說的一切成熟有情，總稱為菩薩成熟有情行。像這樣四種菩薩的妙行，應當知道普遍涵蓋了一切菩薩所修行的善行。 應當知道，這其中的佈施等十法，經過三大阿僧祇耶劫（Asankhyeya-kalpa，無數大劫）長時間的修習才能圓滿證得，因此自性清凈的本體非常殊勝，超過一切世間的聲聞（Sravaka，小乘弟子）和獨覺（Pratyekabuddha，緣覺）的善根。由於能夠攝受最殊勝的菩提果，所以這十法需要極其長的時間才能圓滿證得，自性極其清凈殊勝，能夠獲得最極的菩提妙果，因此被稱為波羅蜜多。 應當知道，這些波羅蜜多，由於三種因緣而次第建立。哪三種呢？一是由於對治的緣故，二是由於生起的緣故，三是由於異熟果的緣故。如何理解這些波羅蜜多由於對治的緣故而次第建立呢？就是說，慳吝的惡行、對於有情的怨恨逼惱、懈怠散亂、暗鈍愚癡，這六種法能夠障礙菩提，而佈施等六種法能夠作為對治。根據這些，相應地建立六種波羅蜜多。應當知道，其餘的波羅蜜多都包含在這六種之中。這被稱為由於對治的緣故而次第建立。如何理解這些波羅蜜多由於生起的緣故而次第建立呢？就是說，諸位菩薩首先對於財物和地位沒有絲毫的顧戀，捨棄家庭和各種慾望，受持清凈的戒律（Sila，戒），敬重
【English Translation】 English version: Knowing what is Upaya-kausalya-paramita (Perfection of Skillful Means). Aspiring to increasingly superior wisdom, one should know what is Pranidhana-paramita (Perfection of Vow). The path to Bodhi that cannot be destroyed by all demonic obstacles and enemies, one should know what is Bala-paramita (Perfection of Strength). Truly realizing all knowable realms, one should know what is Jnana-paramita (Perfection of Wisdom). All thirty-seven Bodhipaksadharma (Wings to Enlightenment), such as the Four Foundations of Mindfulness, the Four Right Exertions, the Four Roads to Accomplishment, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path, the Four Kinds of Thinking (Four kinds of attention) and the Four Noble Truths, are as previously described. They are collectively called the Bodhisattva's practice of the Bodhipaksadharma. The six Abhijnas (supernatural powers) possessed by Bodhisattvas as described in the previous chapter on Power are called the practice of supernatural powers. The two immeasurables mentioned earlier, one being the immeasurable realm of those to be tamed, and the other being the immeasurable realm of taming methods, as well as all sentient beings who have been matured as mentioned in the chapter on Maturation, are collectively called the Bodhisattva's practice of maturing sentient beings. These four kinds of wonderful practices of Bodhisattvas should be understood as universally encompassing all virtuous practices performed by Bodhisattvas. It should be known that these ten dharmas, such as generosity, are cultivated for a long time over three Asankhyeya-kalpas (countless great eons) before they can be perfectly realized. Therefore, the nature of their self-nature purity is extremely superior, surpassing the roots of virtue of all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) in the world. Because they can embrace the most supreme fruit of Bodhi, these ten dharmas require an extremely long time to be perfectly realized. Their self-nature is extremely pure and superior, and they can attain the most supreme and wonderful fruit of Bodhi. Therefore, they are called Paramitas. It should be known that these Paramitas are established in sequence due to three causes. What are the three? First, due to counteraction; second, due to arising; and third, due to the result of maturation. How are these Paramitas established in sequence due to counteraction? It means that the evil deeds of stinginess, hatred and oppression towards sentient beings, laziness, distraction, dullness, and ignorance, these six dharmas can obstruct Bodhi, while the six dharmas such as generosity can serve as counteractions. Based on these, six kinds of Paramitas are established accordingly. It should be known that the remaining Paramitas are all included within these six. This is called sequential establishment due to counteraction. How are these Paramitas established in sequence due to arising? It means that Bodhisattvas first have no attachment to wealth and position, abandon family and various desires, uphold pure Sila (precepts), and respect
戒故能忍他惱不惱於他。受持凈戒修習忍已。戒凈無動無間無斷。于諸善品勤修加行。如是修習勤精進故離諸放逸。能觸妙善心一境性。心得定故如實了知。觀見一切所知境界。當知是名由生起故次第建立。云何如是波羅蜜多由異熟果次第建立。謂諸菩薩于現法中精勤修學施等善法。由是因緣于當來世。獲得種種外妙珍財無不圓滿。當知是施波羅蜜多因力所作。獲得內五自體圓滿。是余戒等波羅蜜多因力所作。云何內五自體圓滿。謂善趣攝若天若人。于余有情壽等殊勝。當知是名第一圓滿。若有俱生。于善加行常無厭倦。堪忍他惱不樂惱他。當知是名第二圓滿。若有俱生。普於一切所作事業堅固勇猛。當知是名第三圓滿。若有俱生。性薄塵穢于其自心能自在轉。心有堪能於一切義速證通慧。當知是名第四圓滿。若有俱生。於一切義其慧廣大聰敏捷利。當知是名第五圓滿。應知是名由異熟果如是六種波羅蜜多次第建立。
由前四種波羅蜜多資糧自性眷屬守護。當知圓滿修諸菩薩增上戒學。由其靜慮波羅蜜多。當知圓滿修諸菩薩增上心學。由其般若波羅蜜多。當知圓滿修諸菩薩增上慧學。過此三上更無菩薩學道可得。是故此三普攝一切菩薩學道。由此建立波羅蜜多。唯有六種。除此無有若過若增。
又諸菩薩
【現代漢語翻譯】 現代漢語譯本 持戒的緣故能夠忍受他人惱害，而不惱害他人。受持清凈的戒律，修習忍辱之後，戒律清凈，沒有動搖、沒有間斷、沒有缺失。對於各種善行，勤奮地修習和努力。像這樣修習，因為勤奮精進的緣故，遠離各種放逸，能夠觸及微妙的善，心專注于單一的境界。心得到禪定，因此如實地了知，觀見一切所知的境界。應當知道這稱為由於生起的原因，次第建立。 什麼是像這樣的波羅蜜多（Pāramitā，到彼岸），由於異熟果（vipāka-phala，成熟的果報）次第建立？ 意思是說，各位菩薩在現世中精勤地修學佈施等善法。由於這樣的因緣，在未來的世間，獲得各種美好的外在珍寶財富，沒有不圓滿的。應當知道這是佈施波羅蜜多因的力量所產生的。獲得內在五種自身圓滿，這是其餘戒律等波羅蜜多因的力量所產生的。 什麼是內在五種自身圓滿？ 意思是說，屬於善趣，無論是天還是人，對於其餘的有情眾生，壽命等殊勝。應當知道這稱為第一圓滿。如果有人天生就對於善的修行常常沒有厭倦，能夠忍受他人的惱害，不樂於惱害他人。應當知道這稱為第二圓滿。如果有人天生就普遍對於一切所做的事業堅固勇猛。應當知道這稱為第三圓滿。如果有人天生就本性輕薄塵垢，對於自己的心能夠自在地運轉。心有堪能，對於一切義理迅速地證得通達智慧。應當知道這稱為第四圓滿。如果有人天生就對於一切義理，他的智慧廣大，聰明敏捷銳利。應當知道這稱為第五圓滿。應當知道這稱為由於異熟果，像這樣六種波羅蜜多次第建立。 由於前面四種波羅蜜多（佈施、持戒、忍辱、精進）資糧、自性、眷屬、守護。應當知道圓滿修習各位菩薩增上的戒學。由於禪定波羅蜜多。應當知道圓滿修習各位菩薩增上的心學。由於般若波羅蜜多（Prajñā-pāramitā，智慧到彼岸）。應當知道圓滿修習各位菩薩增上的慧學。超過這三種增上，再沒有菩薩學道可以獲得。因此這三種普遍地涵蓋一切菩薩學道。由此建立波羅蜜多，只有六種。除了這六種，沒有超過或者增加的。 此外，各位菩薩
【English Translation】 English version Because of precepts, one can endure others' annoyance without annoying them. Having received and upheld pure precepts and cultivated forbearance, the precepts are pure, without wavering, interruption, or deficiency. Diligently cultivate and strive in all virtuous qualities. By cultivating in this way, due to diligent effort, one is free from all laxity and can touch the subtle goodness, the single-pointedness of mind. Because the mind attains samādhi (concentration), one truly knows and sees all knowable realms. Know that this is called the sequential establishment due to arising. How are the Pāramitās (perfections) sequentially established by means of the vipāka-phala (result of maturation)? It means that bodhisattvas diligently study virtuous practices such as giving in this present life. Due to this cause, in future lives, they obtain various wonderful external treasures and wealth, without anything lacking in completeness. Know that this is produced by the power of the cause of dāna-pāramitā (perfection of giving). Obtaining the complete fulfillment of the five internal personal qualities is produced by the power of the cause of the remaining śīla (morality) etc. pāramitās. What is the complete fulfillment of the five internal personal qualities? It means being included in the good realms, whether deva (god) or human, and being superior to other sentient beings in terms of lifespan and other qualities. Know that this is called the first fulfillment. If one is born with a constant lack of weariness in performing virtuous actions, able to endure others' annoyance, and not delighting in annoying others, know that this is called the second fulfillment. If one is born with steadfast courage in all undertakings, know that this is called the third fulfillment. If one is born with a nature that is lightly tainted by defilements, able to freely control one's own mind, and the mind is capable of quickly attaining penetrating wisdom in all meanings, know that this is called the fourth fulfillment. If one is born with vast wisdom, intelligence, and quickness in all meanings, know that this is called the fifth fulfillment. It should be known that these are the sequential establishments of the six pāramitās by means of the vipāka-phala. Due to the four preceding pāramitās (giving, morality, patience, and effort) – resources, nature, retinue, and protection – know that the superior training in precepts of all bodhisattvas is completely fulfilled. Due to dhyāna-pāramitā (perfection of meditation), know that the superior training in mind of all bodhisattvas is completely fulfilled. Due to prajñā-pāramitā (perfection of wisdom), know that the superior training in wisdom of all bodhisattvas is completely fulfilled. Beyond these three superior trainings, there is no further path of learning for bodhisattvas to attain. Therefore, these three universally encompass all paths of learning for bodhisattvas. Based on this, the pāramitās are established as only six. Apart from these six, there are none that are either excessive or increased. Furthermore, all bodhisattvas
略有四種所應作事。由是普攝一切所作。何等為四。一者為證菩提修諸善行。二者由此為先達真實義。三者圓證威力。四者成熟有情。如是四種菩薩所作。當知是先所說四行。如其次第所為所立。是故過此更不建立有諸餘行。
本地分中菩薩地第十五第三持究竟瑜伽處建立品第五之一
依如來住。及依如來到究竟地。諸佛世尊有百四十不共佛法。謂諸如來三十二大丈夫相。八十隨好。四一切種清凈。十力。四無所畏。三念住。三不護。大悲無忘失法。永害習氣。及一切種妙智。
云何如來三十二種大丈夫相。一者具大丈夫足善安住等案地相。是大丈夫大丈夫相。二者于雙足下現千輻輪。轂輞眾相無不圓滿。三者具大丈夫纖長指相。四者足跟趺長。五者手足細軟。六者手足網縵。七者立手摩膝。八者瑿泥耶踹。九者身不僂曲。十者勢峰藏密。十一者身相圓滿如諾瞿陀。十二者常光一尋。十三者身毛上靡。十四者身諸毛孔一一毛生。如紺青色螺文右旋。十五者身皮金色。十六者身皮細滑塵垢不著。十七者于其身上兩手兩足兩肩及項七處皆滿。十八者其身上半如師子王。十九者肩善圓滿。二十者髆間充實。二十一者身份洪直。二十二者具四十齒皆悉齊平。二十三者其齒無隙。二十四者其齒鮮白。二十五者
【現代漢語翻譯】 現代漢語譯本 略有四種應該做的事情，由此可以普遍涵蓋一切所做之事。是哪四種呢？第一，爲了證得菩提（覺悟）而修習各種善行；第二，以這些善行為先導，通達真實的意義；第三，圓滿地證得威力；第四，成熟有情（眾生）。這四種是菩薩應該做的事情。應當知道，這與先前所說的四種行持，按照次第，是爲了所為而建立的。因此，超過這四種，不再另外建立其他的行持。
本地分中菩薩地第十五第三持究竟瑜伽處建立品第五之一
依據如來的住處，以及依據如來到達究竟的地位，諸佛世尊有一百四十種不共的佛法。包括諸如來的三十二大丈夫相（三十二種特殊的身體特徵），八十隨好（八十種較小的身體特徵），四一切種清凈（四種完全的清凈），十力（十種力量），四無所畏（四種無所畏懼的品質），三念住（三種正念的安住），三不護（三種不受保護的狀態，但如來沒有），大悲（偉大的慈悲），無忘失法（不忘失正法的能力），永遠斷除習氣（煩惱的習性），以及一切種妙智（對一切事物都有的微妙智慧）。
什麼是如來的三十二種大丈夫相？第一，具備大丈夫足善安住等案地相（雙腳能平穩地踩在地上），這是大丈夫的大丈夫相。第二，在雙腳下顯現千輻輪相（腳底有千輻輪的圖案），輪轂、輪輞等各種相都圓滿無缺。第三，具備大丈夫纖長指相（手指纖細修長）。第四，足跟趺長（腳後跟長而突出）。第五，手足細軟（手腳細嫩柔軟）。第六，手足網縵（手指和腳趾之間有蹼）。第七，站立時，手可以觸及膝蓋。第八，瑿泥耶踹（像羚羊一樣的小腿）。第九，身體不彎曲。第十，勢峰藏密（生殖器隱藏）。第十一，身相圓滿如諾瞿陀（身體像尼拘陀樹一樣勻稱）。第十二，常光一尋（身體周圍總有一尋長的光明）。第十三，身毛上靡（身上的毛髮向上生長）。第十四，身上的每個毛孔都只長一根毛，毛色如紺青色，呈右旋的螺紋狀。第十五，身皮金色（面板呈金色）。第十六，身皮細滑塵垢不著（面板細膩光滑，不沾染塵垢）。第十七，在身上有七處都飽滿，即兩手、兩足、兩肩和項。第十八，其身上半如師子王（上半身像獅子王一樣雄偉）。第十九，肩善圓滿（肩膀圓潤飽滿）。第二十，髆間充實（鎖骨之間充實）。第二十一條，身份洪直（身體端正挺直）。第二十二條，具備四十齒皆悉齊平（有四十顆牙齒，而且都整齊平整）。第二十三條，其齒無隙（牙齒之間沒有縫隙）。第二十四條，其齒鮮白（牙齒潔白）。第二十五條，
【English Translation】 English version Briefly, there are four kinds of activities that should be undertaken, by which all activities are universally encompassed. What are the four? First, to cultivate various virtuous practices in order to attain Bodhi (Enlightenment); second, to understand the true meaning by taking these virtuous practices as a prerequisite; third, to fully attain power; fourth, to mature sentient beings. These four are the activities that Bodhisattvas should undertake. It should be known that these correspond to the four practices previously mentioned, established in order according to what is to be done. Therefore, beyond these four, no other practices are established.
Chapter Five, Part One, of the Third Holding of the Ultimate Yoga Practice Establishment Section, Fifteenth Bodhisattva Grounds in the Local Division.
Relying on the abode of the Tathagata (Buddha), and relying on the Tathagata reaching the ultimate state, the Buddhas, the World Honored Ones, have one hundred and forty unshared Buddha-dharmas (unique qualities of a Buddha). These include the thirty-two major marks of a great man (thirty-two special physical characteristics of a Buddha), the eighty minor marks (eighty minor physical characteristics of a Buddha), the four kinds of complete purity (four kinds of complete purification), the ten powers (ten kinds of powers), the four fearlessnesses (four qualities of fearlessness), the three mindfulnesses (three establishments of mindfulness), the three non-protections (three states of non-protection, which the Tathagata does not have), great compassion (great compassion), non-forgetfulness of the Dharma (the ability to not forget the correct Dharma), the perpetual eradication of habitual tendencies (the habitual tendencies of afflictions), and all kinds of wonderful wisdom (subtle wisdom regarding all things).
What are the thirty-two major marks of the Tathagata? First, possessing the mark of a great man whose feet are well-established and evenly placed on the ground (feet that can stand firmly on the ground), this is the major mark of a great man. Second, the appearance of a thousand-spoked wheel (a pattern of a thousand-spoked wheel on the soles of the feet) under both feet, with the hub, rim, and all aspects complete and without deficiency. Third, possessing the mark of a great man with slender and long fingers (slender and long fingers). Fourth, long heels (long and protruding heels). Fifth, soft and delicate hands and feet (soft and delicate hands and feet). Sixth, webbed hands and feet (webbing between fingers and toes). Seventh, being able to touch the knees while standing. Eighth, antelope-like calves. Ninth, a body that is not bent. Tenth, concealed genitals. Eleventh, a body that is as well-proportioned as a banyan tree. Twelfth, a constant halo of one fathom (a constant light of one fathom around the body). Thirteenth, body hair growing upwards. Fourteenth, each pore having only one hair, the color of dark blue, spiraling to the right like a conch shell. Fifteenth, golden skin (skin is golden in color). Sixteenth, fine and smooth skin that does not attract dust (fine and smooth skin that does not attract dust). Seventeenth, fullness in seven places on the body: both hands, both feet, both shoulders, and the neck. Eighteenth, the upper body like a lion king (the upper body is majestic like a lion king). Nineteenth, well-rounded shoulders (round and full shoulders). Twentieth, fullness between the collarbones. Twenty-first, an upright and straight body. Twenty-second, having forty teeth, all even and aligned. Twenty-third, teeth without gaps. Twenty-fourth, bright white teeth. Twenty-fifth,
頷如師子。二十六者其舌廣薄。若從口出普覆面輪及發邊際。二十七者于諸味中得最上味。二十八者得大梵音。言詞哀雅能悅眾意。譬若羯羅頻迦之音。其聲雷震猶如天鼓。二十九者其目紺青。三十者睫如牛王。三十一者其頂上現烏瑟膩沙。三十二者眉間毫相其色光白螺文右旋。是大丈夫大丈夫相。
云何如來八十隨好。謂兩手足具二十指及以節爪。並皆殊妙。是即名為二十隨好。兩手兩足表裡八處。手四足四並皆殊妙。是即名為八種隨好。兩踝膝股六處殊妙。是即名為六種隨好。兩臂肘腕六處殊妙。是即名為六種隨好。腰縫殊妙各一隨好。兩核殊妙為二隨好。陰藏殊妙為一隨好。兩臀殊妙為二隨好。臗臚臍三並皆殊妙各一隨好。兩脅腋乳並皆殊妙為六隨好。腹胸項脊各一隨好。如是所說。除頸已上。于下身份六十隨好。上下齒鬘並皆殊妙為二隨好。𪙫腭殊妙為一隨好。兩唇眷屬並皆殊妙為二隨好。頤善圓滿為一隨好。兩頰圓滿善安其所為二隨好。兩目眷屬並皆殊妙為二隨好。兩眉殊妙為二隨好。其鼻二孔並皆殊妙為二隨好。其額殊妙為一隨好。角鬢兩耳並皆殊妙為四隨好。頭髮殊妙為一隨好。如是所說。從頸已上二十隨好。前有六十後有二十。總合說為八十隨好。如是諸相及諸隨好。若諸菩薩始入凈勝意樂地
【現代漢語翻譯】 現代漢語譯本： 下頷如同獅子。第二十六種是舌頭廣而薄，如果從口中伸出，可以覆蓋整個面部，甚至到達髮際線。第二十七種是對各種味道都能品嚐到最上等的美味。第二十八種是擁有大梵天般的聲音，言辭優美動聽，能夠使眾人感到愉悅，就像羯羅頻迦（Kalavinka，妙音鳥）的聲音一樣，其聲音洪亮如雷鳴，又像天鼓一樣。第二十九種是眼睛呈現紺青色。第三十種是睫毛像牛王一樣。第三十一種是頭頂上顯現烏瑟膩沙（Usnisa，頂髻）。第三十二種是眉間有毫毛相，其顏色光亮潔白，呈右旋的螺旋狀。這些是大丈夫、大丈夫的相。 什麼是如來的八十種隨形好？ 也就是兩手和兩足具備二十個手指和腳趾，以及它們的關節和指甲，都非常殊勝美妙。 這就被稱為二十種隨形好。 兩手和兩足的表面和內里共八個部位，手有四個，足有四個，都非常殊勝美妙。 這就被稱為八種隨形好。 兩踝、膝蓋、大腿這六個部位殊勝美妙。 這就被稱為六種隨形好。 兩臂、手肘、手腕這六個部位殊勝美妙。 這就被稱為六種隨形好。 腰部的紋路殊勝美妙，算作一種隨形好。 兩個睪丸殊勝美妙，算作兩種隨形好。 陰藏殊勝美妙，算作一種隨形好。 兩個臀部殊勝美妙，算作兩種隨形好。 髖部、脊椎骨、肚臍這三個部位都殊勝美妙，各算作一種隨形好。 兩側的肋骨、腋窩、乳房都殊勝美妙，算作六種隨形好。 腹部、胸部、頸部、脊背各算作一種隨形好。 以上所說的，除去頸部以上的部分，在下半身共有六十種隨形好。 上下排的牙齒整齊殊妙，算作兩種隨形好。 𪙫腭（上顎）殊妙，算作一種隨形好。 兩片嘴唇及其周圍殊妙，算作兩種隨形好。 下巴圓潤飽滿，算作一種隨形好。 兩頰圓滿，安穩妥帖，算作兩種隨形好。 兩隻眼睛及其周圍殊妙，算作兩種隨形好。 兩道眉毛殊妙，算作兩種隨形好。 鼻子的兩個孔都殊妙，算作兩種隨形好。 額頭殊妙，算作一種隨形好。 額角、鬢角、兩隻耳朵都殊妙，算作四種隨形好。 頭髮殊妙，算作一種隨形好。 以上所說的，從頸部以上有二十種隨形好。 前面有六十種，後面有二十種，總合起來說就是八十種隨形好。 像這樣的各種相和各種隨形好，如果各位菩薩剛剛進入清凈殊勝的意樂地
【English Translation】 English version: His jaw is like a lion's. The twenty-sixth is that his tongue is broad and thin. If it comes out from his mouth, it can cover his entire face and reach the edge of his hairline. The twenty-seventh is that he obtains the most supreme taste among all flavors. The twenty-eighth is that he obtains the great Brahma sound. His words are elegant and pleasing, able to delight the minds of all, like the sound of a Kalavinka (a mythical bird with a beautiful voice). His voice is thunderous, like a heavenly drum. The twenty-ninth is that his eyes are dark blue. The thirtieth is that his eyelashes are like those of a bull king. The thirty-first is that the Ushnisa (cranial protuberance) appears on the top of his head. The thirty-second is that there is a white hair-mark between his eyebrows, spiraling to the right. These are the marks of a great man, a great man. What are the eighty minor marks of a Tathagata? That is, both hands and feet have twenty fingers and toes, and their joints and nails are all especially wonderful. This is called the twenty minor marks. The surfaces and insides of both hands and feet have eight places in total, four on the hands and four on the feet, all of which are especially wonderful. This is called the eight minor marks. The six places of both ankles, knees, and thighs are especially wonderful. This is called the six minor marks. The six places of both arms, elbows, and wrists are especially wonderful. This is called the six minor marks. The seam of the waist is especially wonderful, counting as one minor mark. Both testicles are especially wonderful, counting as two minor marks. The hidden genitals are especially wonderful, counting as one minor mark. Both buttocks are especially wonderful, counting as two minor marks. The hips, spine, and navel are all especially wonderful, each counting as one minor mark. Both sides of the ribs, armpits, and breasts are all especially wonderful, counting as six minor marks. The abdomen, chest, neck, and back each count as one minor mark. As said above, excluding the part above the neck, there are sixty minor marks in the lower body. The upper and lower rows of teeth are all especially wonderful, counting as two minor marks. The palate is especially wonderful, counting as one minor mark. Both lips and their surroundings are all especially wonderful, counting as two minor marks. The chin is well-rounded and full, counting as one minor mark. Both cheeks are round and well-placed, counting as two minor marks. Both eyes and their surroundings are all especially wonderful, counting as two minor marks. Both eyebrows are especially wonderful, counting as two minor marks. Both nostrils are all especially wonderful, counting as two minor marks. The forehead is especially wonderful, counting as one minor mark. The temples, sideburns, and both ears are all especially wonderful, counting as four minor marks. The hair is especially wonderful, counting as one minor mark. As said above, there are twenty minor marks from the neck up. There are sixty before and twenty after, totaling eighty minor marks. Such are the various marks and minor marks. If all Bodhisattvas have just entered the pure and supreme state of mind.
時已得異熟。從此已上諸相隨好展轉獲得殊勝清凈。當知乃至坐菩提座。方乃證得其餘所有四一切種妙清凈等不共佛法。善凈圓滿。若下劣者先菩薩時亦已成就。始從清凈勝意樂地。一切所有菩提資糧無有差別。能感一切相及隨好。又此一切菩提資糧略有二種。謂去菩提若遠若近。此中遠者。謂未獲得諸相隨好異熟果時。所言近者。謂初獲得諸相隨好異熟果時。或從此上展轉獲得殊勝清凈。
又薄伽梵由所化力。為眾宣說造種種業感得如是相隨好果。何以故。所化有情于其種種惡業現行深生喜樂。如是種種現行惡業是所對治。感相隨好種種善業是能對治。彼聞如是種種殊勝大果勝利。便於如是大果勝利深生愛樂。由是因緣當離諸惡。當修諸善。是故為說廣如諸相素呾纜說。謂諸菩薩于戒禁忍及惠舍中善安住故。感得足下善安住相。于其父母種種供養。于諸有情諸苦惱事種種救護。由往來等動轉業故。感得足下千輻輪相。於他有情遠離損害及不與取。于諸尊長先語省問。恭敬禮拜合掌起迎修和敬業。於他有情深心所喜所愛財位不令乏短。及能摧伏自憍慢故。感大丈夫纖長指相。即上所說感三相業。總能感得足跟趺長。是前三相所依止故。由四攝事攝諸尊長。是故感得手足網縵。奉施尊長涂身按摩沐浴衣服。是故感
【現代漢語翻譯】 現代漢語譯本： 當異熟果報成熟時，從此之後，各種相好會逐漸變得更加殊勝和清凈。應當知道，直到菩提座下，才能證得其餘所有四一切種妙清凈等不共佛法，達到善凈圓滿的境界。如果根器較差的人，在菩薩階段就已經成就了。從清凈勝意樂地開始，一切菩提資糧都沒有差別，能夠感得一切相和隨好。而且，這一切菩提資糧略分為兩種：一種是遠離菩提的，一種是接近菩提的。其中，遠離菩提的是指尚未獲得諸相隨好異熟果的時候；接近菩提的是指初次獲得諸相隨好異熟果的時候，或者從此之後逐漸獲得殊勝清凈。
此外，薄伽梵（Bhagavan，世尊）由於所化眾生的根器，為他們宣說造作種種業會感得如此的相好果報。這是為什麼呢？因為所化有情對於種種惡業的現行深生喜樂，而這些種種現行的惡業是所要對治的。感得相好的種種善業是能對治的。他們聽聞如此種種殊勝大果的勝利，便會對如此大果的勝利深生愛樂。由於這個因緣，應當遠離諸惡，應當修習諸善。所以，佛陀才廣為宣說，就像諸相素呾纜（Sutram，經）所說的那樣：諸菩薩由於在戒禁、忍辱以及佈施中善於安住，所以感得足下善安住相。由於對父母的種種供養，對諸有情種種苦惱之事的救護，由於往來等動轉業，感得足下千輻輪相。由於遠離對其他有情的損害和不予而取，對於諸位尊長先問候請安，恭敬禮拜，合掌起立迎接，修習和敬之業，對於其他有情內心深處所喜愛和珍視的財物不令其匱乏短缺，並且能夠摧伏自己的驕慢，所以感得大丈夫纖長指相。以上所說的感得三種相的業，總能感得足跟趺長，因為足跟趺長是前面三種相所依止的基礎。由於用四攝法攝受諸位尊長，所以感得手足網縵。奉獻給尊長涂身香、澡浴用品和衣服，所以感得……
【English Translation】 English version: When the fruition of different maturation is obtained, from then on, various major and minor marks will gradually become more excellent and pure. It should be known that only when one sits at the Bodhi seat will one attain all the remaining unique Buddha-dharmas such as the four kinds of perfect purity, reaching a state of complete and pure perfection. If one is of inferior capacity, they would have already achieved this during their Bodhisattva stage. Starting from the ground of pure and excellent intention, all the accumulations of merit for Bodhi are without difference, capable of producing all the major and minor marks. Moreover, all these accumulations of merit for Bodhi can be broadly divided into two types: those that are far from Bodhi and those that are close to Bodhi. Among them, those that are far from Bodhi refer to the time when one has not yet obtained the fruition of the major and minor marks; those that are close to Bodhi refer to the time when one initially obtains the fruition of the major and minor marks, or from then on gradually obtains excellent purity.
Furthermore, the Bhagavan (Blessed One), due to the capacity of those to be transformed, proclaims to them that performing various actions will result in such major and minor marks as a result. Why is this so? Because those to be transformed deeply rejoice in the present actions of various evil deeds, and these various present actions of evil deeds are what need to be counteracted. The various virtuous deeds that result in the major and minor marks are what can counteract them. When they hear of the victory of such great and excellent results, they will deeply cherish and delight in such great results. Due to this cause, they should abandon all evils and cultivate all virtues. Therefore, the Buddha extensively proclaims, just as the Sutras on the Marks (Sutram, scripture) say: Because Bodhisattvas are well-established in precepts, forbearance, and generosity, they obtain the mark of well-established feet. Because of various offerings to their parents, the protection of all sentient beings from various sufferings, and due to actions of movement such as coming and going, they obtain the mark of the thousand-spoked wheel on the soles of their feet. Because of abstaining from harming other sentient beings and not taking what is not given, first inquiring after the well-being of elders, respectfully bowing, joining palms, rising to greet them, and cultivating harmonious and respectful actions, and not causing a lack of wealth and possessions that other sentient beings deeply cherish and value, and being able to subdue their own arrogance, they obtain the mark of long and slender fingers of a great person. The aforementioned actions that result in the three marks can collectively result in long heels and insteps, because the long heels and insteps are the basis upon which the previous three marks rely. Because of gathering and benefiting elders through the four means of gathering, they obtain the webbed hands and feet. Because of offering elders fragrant oils for anointing the body, bathing supplies, and clothing, they obtain...
得手足細軟。修諸善法不生喜足。令諸善法展轉增長。是故感得立手摩膝。自於正法如實攝受令得究竟。廣為他說及正為他善作給使。是故感得瑿泥耶𨄔。于其正法漸次等顯。續索轉故。于身語意種種惡業皆能止息。于疾病者卑屈瞻侍給施良藥。病力羸頓能正策舉。飲食知量于諸欲中曾不低下。是故感得身不僂曲。于被他擯無依有情。以法以正慈悲攝受。修習慚愧施他衣服。是故感得勢峰藏密。于身語意能自防禁。于自攝受及諸飲食皆善知量。施病醫藥于不平等事業攝受。及不平等所受用中皆不隨轉。于界互違能令隨順。是故感得身相圓滿如諾瞿陀由業感得立手摩膝。即能感得身毛上分。自善觀察親近明智慧思微義。尊所居處能凈修治敷舉沐浴。唯一住故依一支故入微義故。草葉等穢能蠲除故。又能除去客塵垢故。感身毛孔一一毛生如紺青色螺文右旋。能施悅意發喜飲食騎乘衣服莊嚴具等資身什物。離諸忿恚。是故感得身皮金色常光一尋。由此業感身諸毛孔一一毛生。當知即此復能感得身皮細滑塵垢不著。以其廣多上妙清凈餚饌飲食。惠施大眾皆令充足。由此感得於其身上七處皆滿。于諸有情隨所生起。如法所作能為上首而作助伴。離於我慢無諸獷悷。能為有情遮止無利安立有利。由此感得其身上半如師子王。於一切
事稟性勇決如師子故。即由此業當知復感肩善圓滿髆間充實。由此業感纖長指相。復即感得身份洪直。遠離一切破壞親友離間語言。若諸有情已乖離者能令和合。由此感得具四十齒皆悉齊平其齒無隙。修欲界慈思惟法義。由此感得其齒鮮白。若諸有情有所悕冀。隨其所樂正舍珍財。由此感得頷如師子。視諸有情猶如己子。愛念救護凈信哀愍。給施醫藥澄凈無穢。由此感得於諸味中得最上味。施法味故嘗法味故。能凈修治變壞味故。于離殺等五種學處能自受護。亦勸他受修悲心故。于大法受能正行故。由此感得其頂上現烏瑟膩沙其舌廣薄普覆面輪。常修諦語愛語時語及以法語。由是因緣得大梵音言詞哀雅能悅眾意譬若羯羅頻迦之音其聲雷震猶如天鼓。普於世間恒常修習慈心悲哀如父如母。由此感得其目紺青睫如牛王。于有德者如實讚歎稱揚其美。由此感得眉間毫相其色光白螺文右旋。如是一切三十二種大丈夫相無有差別。當知皆用凈戒為因而能感得。何以故。若諸菩薩毀犯凈戒。尚不能得下賤人身。何況能感大丈夫相。當知此中其頂上現烏瑟膩沙。及以如來無見頂相。合立一種大丈夫相。離此更無別可得故。如是且說能感相似三十二相種種業因。廣建立已。
複次略說在家出家二分菩薩所有四種善修事業。當知能
【現代漢語翻譯】 現代漢語譯本 因為稟性勇敢決斷如同獅子，所以由此業力，應當知道會再次感得肩膀圓滿，脖頸之間充實。由此業力感得纖細修長的手指。又因此感得身軀洪大正直，遠離一切破壞親友、離間關係的語言。如果眾生之間已經乖離，能夠使他們和合。由此感得具有四十顆牙齒，全都整齊平正，牙齒之間沒有縫隙。修習欲界的慈心，思惟佛法的義理。由此感得牙齒潔白鮮亮。如果眾生有所希望，隨著他們所喜愛的，如法佈施珍貴的財物。由此感得下巴如同獅子。看待眾生猶如自己的子女，愛念救護，以清凈的信心和哀憫之心，給予醫藥，澄澈清凈沒有污穢。由此感得在各種美味中得到最上等的美味。因為佈施法味，品嚐法味，能夠清凈修治變壞的味道。對於不殺生等五種學處，能夠自己受持守護，也勸他人受持，因為修習悲心。對於大法能夠如法奉行，由此感得頭頂上顯現烏瑟膩沙（頂髻），舌頭廣而薄，能夠普遍覆蓋面輪。經常修習真實語、愛語、適時語以及法語。因為這些因緣，得到大梵天之音，言辭哀婉雅正，能夠悅樂眾人的心意，譬如羯羅頻迦鳥（妙音鳥）的聲音，其聲音如雷震動，猶如天鼓。普遍於世間恒常修習慈心，悲憫眾生如同父親母親。由此感得眼睛紺青色，睫毛如同牛王。對於有德之人，如實讚歎，稱揚他們的美德。由此感得眉間白毫相，其顏色光亮潔白，螺紋向右旋轉。像這樣一切三十二種大丈夫相，沒有差別，應當知道都是以清凈的戒律為因而能夠感得。為什麼呢？如果菩薩毀犯清凈的戒律，尚且不能得到人身，何況能夠感得大丈夫相。應當知道這其中頭頂上顯現烏瑟膩沙（頂髻），以及如來無見頂相，合起來算作一種大丈夫相，離開這些就沒有別的可以得到了。像這樣姑且說了能夠感得相似三十二相的種種業因，廣泛建立完畢。 其次，簡略地說在家和出家兩類菩薩所有的四種善修事業，應當知道能夠...
【English Translation】 English version Because of a nature that is brave and decisive like a lion, therefore, due to this karma, one should know that one will again experience having perfect shoulders and a full space between the neck. Due to this karma, one experiences having slender and long fingers. Furthermore, one experiences having a body that is grand and upright, staying away from all speech that destroys friendships, causes discord, or is divisive. If sentient beings are already estranged, one is able to bring them into harmony. Due to this, one experiences having forty teeth, all of which are even and level, with no gaps between the teeth. Cultivating loving-kindness in the desire realm, contemplating the meaning of the Dharma. Due to this, one experiences having teeth that are bright white. If sentient beings have any hopes, according to what they desire, one righteously gives away precious wealth. Due to this, one experiences having a jaw like a lion. Viewing sentient beings as one's own children, loving, protecting, with pure faith and compassion, giving medicine that is clear and without defilement. Due to this, one experiences obtaining the most supreme taste among all tastes. Because of giving the taste of Dharma, tasting the taste of Dharma, being able to purify and transform spoiled tastes. Regarding the five precepts, such as abstaining from killing, one is able to uphold and protect them oneself, and also encourages others to uphold them, because of cultivating compassion. Because one is able to rightly practice the Great Dharma, due to this, one experiences having the Ushnisha (crown protuberance) appear on the top of one's head, and a tongue that is broad and thin, able to completely cover the face. Constantly cultivating truthful speech, loving speech, timely speech, and Dharma speech. Because of these causes and conditions, one obtains the voice of Great Brahma, words that are gentle and refined, able to please the minds of the masses, like the sound of the Kalaviṅka bird (bird with a beautiful voice), its sound is like thunder, like a heavenly drum. Universally in the world, constantly cultivating loving-kindness, compassion for sentient beings like a father and mother. Due to this, one experiences having eyes that are dark blue, eyelashes like a bull king. For those who are virtuous, one truly praises and extols their virtues. Due to this, one experiences having the white hair mark between the eyebrows, its color is bright white, the spiral turns to the right. Like this, all thirty-two marks of a great man, without any difference, one should know that all are obtained by taking pure precepts as the cause. Why? If Bodhisattvas violate pure precepts, they are not even able to obtain a human body, how much less able to experience the marks of a great man. One should know that among these, the Ushnisha (crown protuberance) appearing on the top of the head, and the invisible crown of the Tathagata, are combined as one mark of a great man, apart from these there is nothing else that can be obtained. Like this, for the time being, I have spoken of the various karmic causes that can bring about the similar thirty-two marks, extensively established. Next, to briefly speak of the four kinds of virtuous practices that all Bodhisattvas, both lay and ordained, possess, one should know that they are able to...
感一切相好。謂於此中決定修作。能感足下善安住相委悉修作。能感足下千輻輪相。立手摩膝。手足網縵。身皮細滑。于其身上七處皆滿。肩善圓滿膊間充實。身份洪直。其舌廣薄。恒常修作感纖長指。足跟趺長。身不僂曲。其身圓滿如諾瞿陀。其齒無隙。無罪修作。能感余相。當知此中於諸有情無損加行。由此能感手足細軟身皮細滑。于諸善中次第加行。應時加行。由此感得瑿泥耶𨄔。深生歡喜極光凈心現行諸善。由此感得常光一尋身皮金色其齒鮮白眉間白毫。不依稱譽聲頌修善覆藏己德。由此能感勢峰藏密。所修善根迴向菩提。由此感得身毛上靡具四十齒皆悉齊平于諸味中得最上味其頂上現烏瑟膩沙。修善無厭無劣加行。由此感得其身上分如師子王頷如師子。于諸有情以利益心平等瞻視。得齒齊平目紺青色睫如牛王。于下劣善不生喜足起勝加行由此因緣得大梵音言詞哀雅能悅眾意。譬若羯羅頻迦之音其聲雷震猶如天鼓。如是四種善修事業。能得菩薩三十二種大丈夫相殊勝清凈。
當知如是三十二種大丈夫相八十隨好。菩薩若在種性地中。唯有種子依身而住。菩薩若在勝解行地。始能修彼能得方便。菩薩若在清凈增上意樂地中。乃名為得。菩薩若在諸餘上地。如是相好轉勝清凈。若在如來到究竟地。當知相好
【現代漢語翻譯】 現代漢語譯本：感知一切殊勝的相好。這意味著在此過程中堅定地修行，能夠感得足底安穩平正之相；精細地修行，能夠感得足底千輻輪相。站立時雙手能觸及膝蓋，手足之間有蹼縵相連，身皮細膩光滑，身體上有七處豐滿。雙肩圓潤飽滿，兩臂之間充實有力，身軀洪大正直，舌頭寬廣而薄。持續不斷地修行能夠感得纖長手指，足跟和腳背修長，身體不彎曲佝僂，身形圓滿如尼拘陀樹（榕樹）。牙齒之間沒有縫隙，不造作惡業地修行，能夠感得其餘的相好。應當知道，在此過程中，不對眾生造成損害，由此能夠感得手足細嫩柔軟，身皮細膩光滑。對於各種善行次第漸進地修行，適時地修行，由此感得紺青色眼。深深地生起歡喜心，以極其光明清凈的心來實踐各種善行，由此感得常光一尋（古代長度單位，約八尺），身皮呈現金色，牙齒潔白鮮亮，眉間有白毫。不依賴於稱讚和頌揚來修行善業，隱藏自己的功德，由此能夠感得勢峰藏密（男根隱密）。將所修的善根迴向菩提（覺悟），由此感得身毛向上生長，具有四十顆牙齒且都整齊平整，在各種味道中能得到最上等的美味，頭頂上顯現烏瑟膩沙（頂髻）。修行善業永不厭倦，不以低劣的心態修行，由此感得身體的上半部分如獅子王一般雄偉，下顎如獅子一般。以利益眾生的心平等地看待一切眾生，獲得牙齒整齊平整，眼睛紺青色，睫毛如牛王一般。對於低劣的善行不生歡喜滿足，發起殊勝的修行，由此因緣獲得大梵天般的聲音，言辭優雅動聽，能夠使人心情愉悅，譬如羯羅頻迦鳥（妙音鳥）的聲音，其聲音洪亮如雷鳴，猶如天鼓。像這樣四種善修事業，能夠獲得菩薩三十二種大丈夫相的殊勝清凈。
應當知道，像這樣三十二種大丈夫相和八十種隨形好，菩薩如果在種性地（具有成佛的潛能）中，這些相好僅僅是種子，依附於身體而存在。菩薩如果在勝解行地（通過理解而實踐的階段），才開始能夠修習這些相好，並獲得相應的方便。菩薩如果在清凈增上意樂地（意樂清凈增長的階段）中，才能夠真正獲得這些相好。菩薩如果在其餘更高的地上，這些相好會更加殊勝清凈。如果在如來（佛）的究竟地上，應當知道這些相好會達到最圓滿的狀態。
【English Translation】 English version: Perceiving all excellent marks and qualities. This means that by resolutely practicing in this process, one can perceive the well-established and stable soles of the feet; by meticulously practicing, one can perceive the thousand-spoked wheel mark on the soles of the feet. Standing, the hands can touch the knees, the hands and feet are connected by webbed membranes, the skin of the body is delicate and smooth, and there are seven full places on the body. The shoulders are round and full, the arms are strong and substantial, the body is grand and upright, and the tongue is broad and thin. Continuously practicing can perceive slender fingers, long heels and insteps, and a body that is not hunched or crooked, with a form as complete as a Nigrodha tree (banyan tree). There are no gaps between the teeth, and by practicing without creating evil deeds, one can perceive the remaining marks and qualities. It should be known that in this process, one does not cause harm to sentient beings, and thereby one can perceive delicate and soft hands and feet, and delicate and smooth skin. Progressively practicing various good deeds in order, and practicing at the appropriate time, one can thereby perceive indigo-colored eyes. Deeply generating joy, and practicing various good deeds with an extremely bright and pure mind, one can thereby perceive a constant light of one fathom (an ancient unit of length, about eight feet), golden skin, bright white teeth, and a white hair between the eyebrows. Not relying on praise and eulogy to cultivate good deeds, and concealing one's own merits, one can thereby perceive the hidden and concealed male organ. Dedicating the roots of good deeds cultivated to Bodhi (enlightenment), one can thereby perceive body hair growing upwards, having forty teeth that are all even and level, obtaining the most superior taste among all flavors, and the Ushnisha (crown protuberance) appearing on the top of the head. Practicing good deeds without weariness, and not practicing with an inferior mind, one can thereby perceive the upper part of the body as majestic as a lion king, and the jaw as a lion. Looking at all sentient beings with a mind of benefiting them equally, one obtains even and level teeth, indigo-colored eyes, and eyelashes like a bull king. Not being joyful and satisfied with inferior good deeds, and initiating superior practice, one obtains a voice like the Great Brahma, with elegant and pleasant words that can delight people, like the sound of a Kalavinka bird (a bird with a beautiful voice), with a loud sound like thunder, like a heavenly drum. Such four kinds of well-cultivated deeds can obtain the superior and pure thirty-two marks of a great man of a Bodhisattva.
It should be known that such thirty-two marks of a great man and eighty minor marks, if a Bodhisattva is in the stage of lineage (having the potential to become a Buddha), these marks and qualities are merely seeds, existing attached to the body. If a Bodhisattva is in the stage of understanding and practice (the stage of practicing through understanding), then one can begin to cultivate these marks and qualities and obtain the corresponding means. If a Bodhisattva is in the stage of pure and increasing intention (the stage of pure and increasing intention), then one can truly obtain these marks and qualities. If a Bodhisattva is in the other higher stages, these marks and qualities will be more superior and pure. If one is in the ultimate stage of a Tathagata (Buddha), it should be known that these marks and qualities will reach the most perfect state.
善凈無上。
如是諸相是有色故劣中勝品。諸有情類易了知故。雖有一切不共佛法皆得名為大丈夫相。唯立此為大丈夫相。又即如是三十二種大丈夫相。由所依效能任持故。由極殊妙令端嚴故。說名隨好。
又於此中以要言之。一切有情福聚量等。爾所福聚能感如來一毛孔處。乃至一切所有毛孔隨入福聚。爾所福聚能感如來一種隨好。乃至一切所有隨好隨入福聚增至百倍。爾所福聚能感如來相中一相。乃至一切所有諸相隨入福聚。除白毫相烏瑟膩沙。增至千倍。爾所福聚能感如來眉間白毫。乃至白毫隨入福聚。增至百千倍。爾所福聚能感如來其頂上現烏瑟膩沙無見頂相。乃至白毫隨入福聚。增至俱胝百千倍數。爾所福聚能感如來諸相隨好所不攝余大法螺相。由此法螺隨如來欲發大音聲。普能遍告無邊無際諸世界中所化有情。如是無量福德資糧修證圓滿。能感如來不可思議無上無等遍一切種最極圓滿所攝自體。又此能感諸相隨好無量善業。當知略由三因緣故說名無量。謂經於三無數大劫。無間修習乃圓證。故名時無量。于諸有情無量利益安樂意樂增上緣力所整合故。名為妙善意樂無量。無量善業差別品類所整合故。名品無量。故言無量福德資糧修習圓證能起如來諸相隨好。
云何如來四一切種清凈。
【現代漢語翻譯】 現代漢語譯本： 善凈無上。
這些相，因為是有色的，所以有下品、中品、上品之分。因為眾生容易理解，所以即使一切不共佛法都可以稱為大丈夫相（Mahāpuruṣa-lakṣaṇa，偉大之人的相），但這裡只確立這些為大丈夫相。而且，這三十二種大丈夫相，因為所依據的效能能夠任持，因為極其殊妙而顯得端莊美麗，所以被稱為隨好（Anuvyañjana，較小的特徵）。
總而言之，一切眾生的福德聚集的總量，那麼多的福德聚集才能感得如來（Tathāgata，如來）一個毛孔。乃至一切所有毛孔所包含的福德聚集，那麼多的福德聚集才能感得如來一種隨好。乃至一切所有隨好所包含的福德聚集增加到一百倍，那麼多的福德聚集才能感得如來相中的一相。乃至一切所有諸相所包含的福德聚集，除了白毫相（Urna，兩眉之間的白色毫毛）和烏瑟膩沙（Uṣṇīṣa，頂髻），增加到一千倍，那麼多的福德聚集才能感得如來眉間白毫。乃至白毫所包含的福德聚集增加到百千倍，那麼多的福德聚集才能感得如來頭頂上顯現的烏瑟膩沙無見頂相。乃至白毫所包含的福德聚集增加到俱胝百千倍數，那麼多的福德聚集才能感得如來諸相隨好所不包含的其餘大法螺相。由此法螺隨著如來的意願發出大音聲，普遍能夠告知無邊無際的諸世界中所要教化的眾生。像這樣無量的福德資糧修證圓滿，才能感得如來不可思議、無上無等、遍一切種最極圓滿所攝的自體。而且，這能感得諸相隨好的無量善業，應當知道略由三種因緣的緣故被稱為無量。所謂經過三大阿僧祇劫（Asaṃkhyeya-kalpa，無數大劫），不間斷地修習才圓滿證得，所以稱為時間無量。對於諸有情無量的利益和安樂的意樂增上緣的力量所整合，所以名為妙善意樂無量。無量善業差別品類所整合，所以名品無量。所以說無量福德資糧修習圓證才能生起如來諸相隨好。
什麼是如來四一切種清凈？
【English Translation】 English version: Supreme is the pure and excellent.
These characteristics, being colored, have inferior, middling, and superior qualities. Because sentient beings can easily understand them, even all unique Buddha-dharmas (Buddha-dharmas, unique qualities of a Buddha) can be called marks of a great person (Mahāpuruṣa-lakṣaṇa). However, only these are established as marks of a great person. Moreover, these thirty-two marks of a great person are called minor marks (Anuvyañjana) because the underlying nature can sustain them, and because they are extremely exquisite and make one appear dignified and beautiful.
In short, the amount of accumulated merit of all sentient beings—that much accumulated merit can cause one pore of a Tathāgata (Tathāgata, 'Thus-gone'). Up to the amount of accumulated merit contained in all pores—that much accumulated merit can cause one minor mark of a Tathāgata. Up to the amount of accumulated merit contained in all minor marks, increased a hundredfold—that much accumulated merit can cause one characteristic among the characteristics of a Tathāgata. Up to the amount of accumulated merit contained in all characteristics, except for the white hair mark (Urna) and the Uṣṇīṣa (Uṣṇīṣa, cranial protuberance), increased a thousandfold—that much accumulated merit can cause the white hair mark between the eyebrows of a Tathāgata. Up to the amount of accumulated merit contained in the white hair mark, increased a hundred thousandfold—that much accumulated merit can cause the Uṣṇīṣa, the invisible crown of the head, to appear on the top of the head of a Tathāgata. Up to the amount of accumulated merit contained in the white hair mark, increased by a koṭi (koṭi, a large number) hundred thousandfold—that much accumulated merit can cause the great conch shell mark, which is not included among the characteristics and minor marks of a Tathāgata. With this conch shell, according to the Tathāgata's wish, a great sound is emitted, which can universally announce to the sentient beings to be taught in the boundless and limitless worlds. Such immeasurable accumulations of merit, cultivated and perfected, can cause the inconceivable, unsurpassed, unequaled, all-pervading, most perfect self possessed by the Tathāgata. Moreover, know that these immeasurable virtuous deeds that can cause the characteristics and minor marks are called immeasurable due to three causes. Namely, because they are cultivated uninterruptedly for three great asaṃkhyeya-kalpas (Asaṃkhyeya-kalpa, countless eons) before being perfectly attained, they are called immeasurable in time. Because they are integrated by the power of the superior condition of the intention to benefit and bring happiness to sentient beings immeasurably, they are called immeasurable in excellent intention. Because they are integrated by immeasurable categories of different kinds of virtuous deeds, they are called immeasurable in kind. Therefore, it is said that the cultivation and perfection of immeasurable accumulations of merit can give rise to the characteristics and minor marks of a Tathāgata.
What are the four all-encompassing purities of a Tathāgata?
一者一切種所依清凈。二者一切種所緣清凈。三者一切種心清凈。四者一切種智清凈。云何一切種所依清凈。謂一切煩惱品粗重並諸習氣。于自所依無餘永滅。又于自體如自所欲。取住舍中自在而轉。是名一切種所依清凈。云何一切種所緣清凈。謂于種種若化若變若所顯現一切所緣皆自在轉。是名一切種所緣清凈。云何一切種心清凈。謂如前說一切心粗重永滅離故。又於心中一切種善根皆積集故。是名一切種心清凈。云何一切種智清凈。謂如前說一切無明品粗重永滅離故。又遍一切所知境中。智無障礙智自在轉。是名一切種智清凈。
云何如來十力。一者處非處智力。二者自業智力。三者靜慮解脫等持等至智力。四者根勝劣智力。五者種種勝解智力。六者種種界智力。七者遍趣行智力。八者宿住隨念智力。九者死生智力。十者漏盡智力。如是十種如來智力。當知廣如十力經說。
當知此中諸有所言所說所宣。一切如實皆無虛妄故名如來。凈不凈果非不平等。如實轉因。是名為處。亦名建立。亦名為依亦名為起。凈不凈果不平等因。與上相違是名非處。遠離一切增上慢智說名如實。若一切智若無滯智若清凈智。當知說名遠離一切增上慢智。如是一切智等諸句。當知如前最極無上菩提品說。數之次第最居其首
【現代漢語翻譯】 現代漢語譯本 一者，一切種所依清凈：指的是在所有方面，所依賴的基礎都是純凈的。 二者，一切種所緣清凈：指的是在所有方面，所緣的對象都是純凈的。 三者，一切種心清凈：指的是在所有方面，心都是純凈的。 四者，一切種智清凈：指的是在所有方面，智慧都是純凈的。 什麼是一切種所依清凈呢？指的是一切煩惱品（klesha-prakrti）的粗重以及各種習氣，在自身所依賴的基礎上完全且永久地滅除。並且，對於自身，能夠如自己所愿，在取、住、舍中自在地運轉。這被稱為一切種所依清凈。 什麼是一切種所緣清凈呢？指的是對於種種，無論是化現、變化還是所顯現的一切所緣，都能自在地運轉。這被稱為一切種所緣清凈。 什麼是一切種心清凈呢？指的是如前面所說，一切心的粗重都已永久滅除，遠離了束縛。並且，在心中，一切種類的善根都已積聚。這被稱為一切種心清凈。 什麼是一切種智清凈呢？指的是如前面所說，一切無明品（avidya-prakrti）的粗重都已永久滅除，遠離了束縛。並且，在遍及一切所知境中，智慧沒有障礙，智慧自在地運轉。這被稱為一切種智清凈。 什麼是如來（Tathagata）的十力呢？ 一者，處非處智力：對是處（可能性）與非處（不可能性）的智慧力量。 二者，自業智力：對自身業力（karma）的智慧力量。 三者，靜慮解脫等持等至智力：對禪定（dhyana）、解脫（vimoksha）、等持（samadhi）、等至（samapatti）的智慧力量。 四者，根勝劣智力：對眾生根器（indriya）的優劣的智慧力量。 五者，種種勝解智力：對種種殊勝理解的智慧力量。 六者，種種界智力：對種種世間（dhatu）的智慧力量。 七者，遍趣行智力：對通往各種境界的道路的智慧力量。 八者，宿住隨念智力：對過去世的記憶的智慧力量。 九者，死生智力：對眾生死生（cyuti-utpatti）的智慧力量。 十者，漏盡智力：對斷盡煩惱（asrava）的智慧力量。 這十種如來的智慧力量，應當知道，詳細內容如《十力經》所說。 應當知道，這裡所說的、所言的、所宣揚的一切都是真實不虛妄的，所以稱為如來（Tathagata）。清凈與不清凈的果報並非不平等，而是如實地運轉因果。這被稱為『處』，也稱為『建立』，也稱為『依』，也稱為『起』。不清凈果報的不平等因，與上述相反，這被稱為『非處』。遠離一切增上慢的智慧，被稱為『如實』。無論是對一切的智慧，還是無滯礙的智慧，還是清凈的智慧，都應當知道，這被稱為遠離一切增上慢的智慧。像這樣的一切智等語句，應當知道，如前面最極無上的菩提品（bodhi-prakrti）所說。在數量的次第上，它居於首位。
【English Translation】 English version Firstly, 'all-aspects basis purity' means that in all aspects, the foundation upon which one relies is pure. Secondly, 'all-aspects object purity' means that in all aspects, the object of focus is pure. Thirdly, 'all-aspects mind purity' means that in all aspects, the mind is pure. Fourthly, 'all-aspects wisdom purity' means that in all aspects, wisdom is pure. What is 'all-aspects basis purity'? It refers to the complete and permanent eradication of the grossness of all afflictive categories (klesha-prakrti) and all habitual tendencies from the basis upon which one relies. Furthermore, with regard to oneself, one can freely operate in taking, abiding, and relinquishing as one desires. This is called 'all-aspects basis purity'. What is 'all-aspects object purity'? It refers to the ability to freely operate with regard to all objects, whether they are emanations, transformations, or manifestations. This is called 'all-aspects object purity'. What is 'all-aspects mind purity'? It refers to the permanent eradication of the grossness of all minds, as mentioned earlier, and being free from bondage. Furthermore, within the mind, all kinds of wholesome roots have been accumulated. This is called 'all-aspects mind purity'. What is 'all-aspects wisdom purity'? It refers to the permanent eradication of the grossness of all categories of ignorance (avidya-prakrti), as mentioned earlier, and being free from bondage. Furthermore, throughout all knowable realms, wisdom is unobstructed, and wisdom operates freely. This is called 'all-aspects wisdom purity'. What are the ten powers of the Tathagata (Tathagata)? Firstly, the power of knowing what is possible and impossible (sthana-asthana-jnana-bala). Secondly, the power of knowing the consequences of actions (karma-jnana-bala). Thirdly, the power of knowing the various levels of meditative absorption, liberation, concentration, and attainment (dhyana-vimoksha-samadhi-samapatti-jnana-bala). Fourthly, the power of knowing the superior or inferior faculties of beings (indriya-parapara-jnana-bala). Fifthly, the power of knowing the various resolutions of beings (nanadhimukti-jnana-bala). Sixthly, the power of knowing the various realms (nanadhatu-jnana-bala). Seventhly, the power of knowing the paths leading to all destinations (sarvatragamini-pratipada-jnana-bala). Eighthly, the power of remembering past lives (purvanivasanusmriti-jnana-bala). Ninthly, the power of knowing the death and rebirth of beings (cyutyupapada-jnana-bala). Tenthly, the power of knowing the extinction of defilements (asravaksaya-jnana-bala). These ten powers of the Tathagata, it should be known, are explained in detail in the 'Ten Powers Sutra'. It should be known that everything spoken, said, and proclaimed here is true and not false; therefore, it is called Tathagata (Tathagata). Pure and impure results are not unequal; rather, they are the true operation of cause and effect. This is called 'possibility' (sthana), also called 'establishment', also called 'basis', also called 'arising'. The unequal cause of impure results, contrary to the above, is called 'impossibility' (asthana). Wisdom that is free from all arrogance is called 'truth' (yathabhutam). Whether it is wisdom of all things, or unobstructed wisdom, or pure wisdom, it should be known that this is called wisdom free from all arrogance. Such phrases as 'wisdom of all things' should be understood as explained in the preceding section on the most supreme Bodhi category (bodhi-prakrti). In the order of enumeration, it is placed at the very beginning.
故名第一。以無上故。與一切種饒益一切有情功能具相應。故畢竟勝伏一切魔怨大威力故說名為力。攝受如實圓證因故。如其所欲皆能現行自在轉。故說名成就最上涅槃。以無上故說名為大。八支聖道所證得故。遠離一切災患畏故。名仙尊位。能自了知自所證故。說名自知。既自證已由哀愍心廣為有情等開示。故名轉梵輪。何以故。謂諸如來有是增語。說名為梵名為寂靜。亦名清涼。最初能轉。從此已后余復為余。如是展轉梵所推運。周旋一切有情眾中故名梵輪。自顯墮在最上施設無上大師圓滿攝故。能說彼道對治一切余邪道故。于道怨敵異論現前無怯弱故。為欲勝伏一切他論。宣揚廣大無上論故。名大眾中正師子吼。以要言之。當知此中顯發辯了施設開示自利行滿利他行滿自利利他圓滿不共。復有異門此中略義。謂所應得得勝方便。此勝方便一切眾會隨所樂欲。或天或人一切皆從我所。獲得此勝方便。如病除愈。當知此顯自知已得大安隱處。如彼疾病除愈方便。當知此顯轉于梵輪。如遮一切邪醫。自稱顯已。決定能愈眾疾。當知此顯于大眾中正師子吼。
若有諸業已作已增已滅名為過去。若有諸業非是已作已增已滅。亦非正作而是當作名為未來。若有諸業非是已作已增已滅而是正作正造正為名為現在。如是諸
【現代漢語翻譯】 現代漢語譯本 因此，（此法）被稱為第一，因為它至高無上。它與利益一切有情眾生的各種功能完全相應，因此能徹底戰勝一切魔障和怨敵，具有強大的力量，所以被稱為『力』。因為它能攝受如實的圓滿證悟之因，並且能隨心所欲地顯現和自在運轉，所以被稱為成就最上的涅槃。因為它至高無上，所以被稱為『大』。因為它是由八支聖道所證得，並且遠離一切災難和恐懼，所以被稱為『仙尊位』。因為它能自己了知自己所證悟的境界，所以被稱為『自知』。在自己證悟之後，由於慈悲心，廣泛地為有情眾生開示，所以被稱為『轉梵輪』（Dharmacakra）。為什麼這麼說呢？因為諸如來有這樣的增語（Adhivacana），被稱為『梵』，也稱為『寂靜』，也稱為『清涼』。最初能夠轉動（法輪），從此以後，再為其他人轉動，這樣輾轉相傳，梵（Dharma）所推動，周旋於一切有情眾生之中，所以被稱為『梵輪』。因為它能自我彰顯，安立在最上的施設中，並且圓滿地攝受無上的大師，所以能宣說那條道路，對治一切其他的邪道。對於道的怨敵和不同的論點，在現前不會感到怯弱，爲了戰勝一切其他的論點，宣揚廣大無上的論點，所以被稱為『大眾中正師子吼』（Simhanada）。總而言之，應當知道，這裡顯發了辯才，施設，開示，自利行圓滿，利他行圓滿，自利利他都圓滿，並且是獨一無二的。還有不同的角度來理解其中的略義，即所應獲得的獲得勝利的方便。這種勝利的方便，一切眾會，隨其所樂，無論是天還是人，一切都從我這裡獲得這種勝利的方便，就像疾病被治癒一樣。應當知道，這顯示了自知已經獲得大安穩處。就像那治癒疾病的方便一樣，應當知道，這顯示了轉于梵輪。就像遮止一切邪醫，自我宣稱已經決定能夠治癒各種疾病一樣，應當知道，這顯示了于大眾中正師子吼。 如果有一些業已經造作，已經增長，已經滅盡，這被稱為過去（Atita）。如果有一些業不是已經造作，不是已經增長，不是已經滅盡，也不是正在造作，而是將要造作，這被稱為未來（Anagata）。如果有一些業不是已經造作，不是已經增長，不是已經滅盡，而是正在造作，正在創造，正在進行，這被稱為現在（Pratyutpanna）。像這樣，所有的...
【English Translation】 English version Therefore, it is named 'First' because it is unsurpassed. It is fully in accordance with all kinds of functions that benefit all sentient beings. Therefore, it can completely overcome all demonic obstacles and enemies, possessing great power, so it is called 'Power'. Because it can gather the causes for truly and completely realizing enlightenment, and can manifest and freely operate as desired, it is called the accomplishment of the supreme Nirvana. Because it is unsurpassed, it is called 'Great'. Because it is attained by the Eightfold Noble Path and is far from all disasters and fears, it is called the 'Position of the Sage'. Because it can know for itself the state it has realized, it is called 'Self-Knowing'. After realizing it for oneself, due to compassion, it is widely revealed to sentient beings, so it is called 'Turning the Wheel of Dharma' (Dharmacakra). Why is this so? Because the Tathagatas have such an expression (Adhivacana), called 'Brahma', also called 'Tranquility', also called 'Coolness'. Initially able to turn (the Dharma wheel), and from then on, turning it for others, thus transmitting it in succession, driven by Brahma (Dharma), revolving among all sentient beings, so it is called 'Wheel of Dharma'. Because it can manifest itself, is established in the supreme arrangement, and completely gathers the unsurpassed master, it can proclaim that path, counteracting all other heretical paths. Regarding the enemies of the path and different arguments, there is no timidity in the present, and in order to overcome all other arguments, it proclaims the vast and unsurpassed argument, so it is called 'Right Lion's Roar in the Great Assembly' (Simhanada). In short, it should be known that here is revealed eloquence, establishment, revelation, the perfection of self-benefit, the perfection of benefiting others, the perfection of both self-benefit and benefiting others, and it is unique. There are also different perspectives to understand the concise meaning, that is, the expedient means to obtain the victory that should be obtained. This expedient means of victory, all assemblies, according to their desires, whether they are gods or humans, all obtain this expedient means of victory from me, just like a disease is cured. It should be known that this shows that self-knowledge has obtained a place of great peace and security. Just like the expedient means to cure the disease, it should be known that this shows the turning of the Wheel of Dharma. Just like preventing all quack doctors, self-proclaiming that they are determined to cure all kinds of diseases, it should be known that this shows the Right Lion's Roar in the Great Assembly. If there are some karmas that have been done, have increased, and have ceased, this is called the past (Atita). If there are some karmas that have not been done, have not increased, and have not ceased, nor are they being done, but are to be done, this is called the future (Anagata). If there are some karmas that have not been done, have not increased, and have not ceased, but are being done, are being created, are being performed, this is called the present (Pratyutpanna). Like this, all the...
業品類差別復有三種。所謂身業語業意業。法受分別復有四種。如前廣說。謂有法受得現世樂后苦異熟。乃至廣說。又此諸業現法當來有益無益加行差別。如應當知。若所造業依此方所是名為處。若所造業以有情數非有情數為所依事。是名為事。若所造業以不善根或以善根為因緣起。是名為因。若所造業感愛非愛過失功德相應諸果。是名異熟。如是略說一切時分。一切品類。一切分位加行差別。一切方所。一切依處。一切因緣。一切過患。及與功德。於此一切種類差別。皆如實知。是名如來自業智力。除此無有若過若增。
有四靜慮有八解脫。即由如是靜慮解脫。心有堪能心得自在。隨所樂事皆能成辦。若隨彼彼色類差別三摩地相而入定時。當知說名等持等至。如說世尊隨此色類三摩地相而入定時。如其定心大光普照一切梵世妙音說法。但聞其聲都無所見。乃至廣說。如是如來隨欲顯示彼彼事義。或共世間不共世間。隨此色類三摩地相而入定時。速疾能辦。當知此中即由靜慮解脫勢力。心得自在。心自在故依止於心。隨所樂事一切成辦。齊此名為修靜慮者一切所作。除此無有若過若增。如來於此靜慮所作一切種類。皆如實知。是故唯說靜慮解脫等持等至。又若略說此靜慮等有二雜染。一者為得所未得中障礙雜染
【現代漢語翻譯】 現代漢語譯本 業的品類差別又有三種，即所謂的身業、語業、意業。法的領受分別又有四種，如前面廣說的那樣，即有法領受能得到現世的快樂，但後世卻承受痛苦的異熟果報，乃至廣說。此外，這些業在現世和未來，有利益或無利益，以及加行上的差別，都應當如實知曉。如果所造的業依賴於某個方位，這稱為『處』（地點）。如果所造的業以有情或非有情為所依的對象，這稱為『事』（事物）。如果所造的業以不善根或善根為因緣而生起，這稱為『因』（原因）。如果所造的業感得可愛或不可愛的、過失或功德相應的果報，這稱為『異熟』（果報）。像這樣簡略地說明一切時分、一切品類、一切分位加行的差別、一切方位、一切所依之處、一切因緣、一切過患以及功德，對於這一切種類差別，都能如實地瞭解，這稱為如來的自業智力。除了這些，沒有超過或增加的。
有四種靜慮（禪定）和八種解脫。通過這些靜慮和解脫，心變得堪能，獲得自在。隨心所欲的事情都能成就。如果隨著各種色類的三摩地（禪定）之相而入定，應當知道這被稱為等持（專注）和等至（入定）。就像世尊隨著某種色類的三摩地之相而入定時，他的定心發出大光明，普遍照耀一切梵世（色界天），以美妙的聲音說法，但只能聽到聲音，卻看不到形體，乃至廣說。像這樣，如來隨欲顯示各種事義，無論是世間還是出世間的，隨著某種色類的三摩地之相而入定，都能迅速地辦到。應當知道，這其中是由於靜慮和解脫的力量，心獲得自在。因為心自在的緣故，依止於心，隨心所欲的事情都能成就。達到這種程度，就稱為修習靜慮者的一切所作。除了這些，沒有超過或增加的。如來對於靜慮所作的一切種類，都能如實地瞭解。所以只說靜慮、解脫、等持、等至。此外，如果簡略地說，這些靜慮等有二種雜染，一是為獲得尚未獲得的東西而產生的障礙雜染。
【English Translation】 English version Furthermore, there are three kinds of differences in karma: namely, physical karma, verbal karma, and mental karma. There are also four kinds of perceptions of dharma, as explained in detail earlier: that is, there are perceptions of dharma that lead to happiness in this life but suffering as a result in the future, and so on, as explained extensively. Moreover, these karmas differ in terms of their benefit or lack thereof in the present and future, as well as in the effort (加行, jiaxing) involved, as should be understood. If the karma created depends on a certain location, it is called 'place' (處, chu). If the karma created takes sentient beings or non-sentient things as its object of reliance, it is called 'thing' (事, shi). If the karma created arises from unwholesome roots or wholesome roots as its cause, it is called 'cause' (因, yin). If the karma created results in agreeable or disagreeable consequences, corresponding to faults or merits, it is called 'result' (異熟, yishu). Thus, briefly explaining all times, all categories, all aspects of effort, all locations, all places of reliance, all causes, all faults, and merits, and having a true understanding of all these kinds of differences, is called the Tathagata's (如來, Rulai) power of knowledge of one's own karma. Beyond this, there is neither excess nor deficiency.
There are four Dhyanas (靜慮, jinglv, meditative absorptions) and eight liberations. Through these Dhyanas and liberations, the mind becomes capable and attains freedom. Whatever one desires can be accomplished. If one enters into samadhi (三摩地, sanmodi, concentration) according to the characteristics of various types of forms, it should be known as 'equanimity' (等持, dengchi) and 'attainment' (等至, dengzhi). Just as the World-Honored One (世尊, Shizun) entered into samadhi according to the characteristics of a certain type of form, his concentrated mind emitted great light, universally illuminating all Brahma worlds (梵世, fanshi, realms of Brahma), and taught the Dharma with wonderful sounds, but only the sound was heard, and no form was seen, and so on, as explained extensively. In this way, the Tathagata, according to his desire, reveals various matters and meanings, whether worldly or otherworldly, and can accomplish them quickly by entering into samadhi according to the characteristics of a certain type of form. It should be known that this is due to the power of Dhyana and liberation, by which the mind attains freedom. Because the mind is free, relying on the mind, whatever one desires can be accomplished. Reaching this point is called all the actions of one who cultivates Dhyana. Beyond this, there is neither excess nor deficiency. The Tathagata has a true understanding of all the kinds of actions performed in Dhyana. Therefore, only Dhyana, liberation, equanimity, and attainment are mentioned. Furthermore, if briefly stated, these Dhyanas have two kinds of defilements: one is the defilement of obstacles that arise in order to obtain what has not yet been obtained.
。謂無方便善巧加行。及以諸蓋隨一現行。二者已得所應得中自地雜染。謂煩惱纏及以隨眠。如是清凈復有四種。與上相違應知其相。又即如是諸靜慮等種種引發假立名字。隨其色類如應安立。是名建立。又即如是諸靜慮等具證得已。后更勝進修習圓滿。得隨所欲得無艱難得無梗澀。是名清凈。如來於此如其未得如其已得。于所得中若劣若勝。若彼假名若彼所有增進邊際。如是一切皆如實知。故說如來普於一切靜慮解脫等持等至。得無上智。
如所成熟修證圓滿。信等五根成軟中上。當知是名諸根勝劣。若從他信以為其先。或觀諸法以為其先。成軟中上愛樂印解。當知是名種種勝解。若廣建立種種種性。或諸聲聞所有種性。或諸獨覺所有種性。或諸如來所有種姓。或有種種不定種性。或貪等行差別道理。乃至有情八十千行。當知此中名種種界。若即如是諸趣入門隨順正行。如貪行者修不凈觀。如聲聞地已廣宣說。當知此等名遍趣行。復有異門。謂趣一切五趣之行。當知此等名遍趣行。復有異門。謂依種種黨類差別。更互相違各各異見。異欲諍論互相違背。諸外道類即諸沙門或婆羅門所有諸行。或餘一切品類差別。此世他世無罪趣行。當知此等名遍趣行。如迦羅摩經等廣說。
若於種種有情眾中。謂于東方
【現代漢語翻譯】 現代漢語譯本：所謂沒有方便善巧的加行，以及諸蓋（五蓋，即貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）中的任何一個現行，這兩種情況都屬於已獲得所應獲得的自地雜染，也就是煩惱纏縛以及隨眠（煩惱的潛在狀態）。與此相反，清凈有四種，應當瞭解它們的相狀。此外，這些靜慮等等，通過種種引發而假立名字，根據它們的色類相應地安立。這叫做建立。此外，這些靜慮等等，在完全證得之後，更進一步修習圓滿，達到隨心所欲、沒有艱難、沒有阻礙的狀態。這叫做清凈。如來對於這些，無論是未得到的，還是已經得到的，在已得到的之中，無論是低劣的還是殊勝的，無論是那些假名，還是那些所有增進的邊際，所有這一切都如實地知曉。所以說如來對於一切靜慮、解脫、等持（禪定）、等至（入定）都獲得了無上智慧。 如所成熟修證圓滿，信等五根（信根、精進根、念根、定根、慧根）成為軟、中、上三種程度，應當知道這叫做諸根的勝劣。如果從相信他人開始作為先導，或者觀察諸法作為先導，成就軟、中、上三種程度的愛樂印解（深刻的理解和確信），應當知道這叫做種種勝解。如果廣泛建立種種種性（眾生的根性），或者諸聲聞（聽聞佛法而悟道的修行者）所有的種性，或者諸獨覺（不依師教，自己悟道的修行者）所有的種性，或者諸如來（佛）所有的種性，或者有種種不定的種性，或者貪等行為的差別道理，乃至有情（眾生）的八十千種行為，應當知道這其中叫做種種界。如果就是這些趣入門隨順正行，比如貪慾心重的人修不凈觀，就像《聲聞地》中已經廣泛宣說的那樣，應當知道這些叫做遍趣行。還有不同的途徑，就是趣向一切五趣（地獄、餓鬼、畜生、人、天）之行，應當知道這些叫做遍趣行。還有不同的途徑，就是依據種種黨類差別，互相違背，各有不同的見解，不同的慾望，爭論不休，互相違背，這些外道（佛教以外的宗教）的種類，也就是那些沙門（出家修行者）或者婆羅門（古印度教的祭司）所有的行為，或者其他一切品類的差別，此世他世沒有罪過的趣行，應當知道這些叫做遍趣行。就像《迦羅摩經》等所廣泛宣說的那樣。 如果對於種種有情眾生中，比如在東方
【English Translation】 English version: That is to say, without skillful means of application and with any one of the hindrances (the five hindrances: desire, aversion, sloth, restlessness, and doubt) manifesting, these two situations belong to the defilements of one's own realm that have already been obtained, which are the bonds of afflictions and the latent afflictions. In contrast, there are four types of purity, and their characteristics should be understood. Furthermore, these meditations and so on, through various initiations, are given provisional names, and are established accordingly based on their categories. This is called establishment. Moreover, these meditations and so on, after being fully realized, are further cultivated to perfection, reaching a state of being able to obtain whatever is desired, without difficulty, without obstruction. This is called purity. The Tathagata (Buddha) knows all these things as they are, whether they are not yet obtained or already obtained, and among those already obtained, whether they are inferior or superior, whether they are provisional names or the ultimate limits of all advancements. Therefore, it is said that the Tathagata has attained unsurpassed wisdom regarding all meditations, liberations, concentrations, and attainments. As for the maturation and complete cultivation, the five roots (the roots of faith, vigor, mindfulness, concentration, and wisdom) become soft, medium, and superior. It should be known that this is called the superiority or inferiority of the roots. If one starts with believing others as a guide, or observes phenomena as a guide, achieving soft, medium, and superior levels of delight and conviction, it should be known that this is called various kinds of superior understanding. If one extensively establishes various natures of beings, or the nature of all Sravakas (those who attain enlightenment by hearing the Buddha's teachings), or the nature of all Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), or the nature of all Tathagatas (Buddhas), or there are various uncertain natures, or the different principles of conduct such as greed, up to the eighty thousand conducts of sentient beings, it should be known that this is called various realms. If these entrances to the paths are in accordance with the right conduct, such as practicing the contemplation of impurity for those with strong desires, as has been extensively explained in the 'Sravaka-bhumi' (section on Disciples), it should be known that these are called pervasive practices. There are also different paths, which are the practices leading to all five realms (hell, hungry ghosts, animals, humans, and gods), it should be known that these are called pervasive practices. There are also different paths, which are based on various factional differences, contradicting each other, each with different views, different desires, arguing endlessly, contradicting each other, these types of non-Buddhists, that is, those Sramanas (ascetics) or Brahmanas (priests) with all their practices, or all other kinds of differences, the practices in this life and the next life that are without fault, it should be known that these are called pervasive practices. As extensively explained in the 'Kalama Sutra' and so on. If among various sentient beings, such as in the East
南西北方。種種名字假設安立品類差別。隨先過去所有自體。八言說句差別類中。隨念六種略所行行。有無量種宿住隨念。何等名為八言說句。謂如是名如是生類。如是種性如是飲食。如是領受苦樂差別。如是長壽如是久住。如是所有壽量邊際。何等名為隨言說句。六種略行。一者呼召假名。二者剎帝利等色類差別。三者父母差別。四者飲食方軌。五者興盛衰損。六者壽量差別。由諸世間依憑如是八言說句六種略行。于自於他起言起說。此是我名此是彼名。我是剎帝利彼是剎帝利。我是婆羅門吠舍戍達羅。彼是婆羅門吠舍戍達羅。此是我母此是彼母。如說其母父亦如是。我食如是色類飲食。所謂酪漿羹飯糜等。彼食如是色類飲食。乃至廣說。我有如是色類興衰差別而轉。彼有如是色類興衰差別而轉。我住如是色類年齒。所謂或少或中或老。彼住如是色類年齒。乃至廣說。唯有爾所隨先過去所有自體。八言說句差別類中六種略行。過此無有餘言說句及以略行。是故唯于如是品類。發起隨念更無有增。即於此中若言說行所有行相。若言說句所有標說。及即於此隨起憶念。是故說言並相併說皆能隨念。
此中靜慮說名天住眼。依彼故是彼果故。彼攝受故。名為天眼。是極圓滿是善清凈靜慮果故。名極清凈。于其人中所
【現代漢語翻譯】 現代漢語譯本 南、西、北方向，種種名字都是假設安立的品類差別，隨著先前過去的所有自體，在八種言說句的差別種類中，隨念六種簡略的行為。有無量種宿住隨念（憶起過去生活的能力）。 什麼叫做八種言說句呢？就是：如此的名字，如此的生類，如此的種姓，如此的飲食，如此領受苦樂的差別，如此的長壽，如此的久住，如此所有的壽命邊際。 什麼叫做隨言說句的六種簡略行為呢？一是呼召假名，二是剎帝利（統治階級）等色類差別，三是父母差別，四是飲食方式，五是興盛衰損，六是壽命差別。 由於世間的人們依憑著這八種言說句和六種簡略行為，對自己和他人發起言語和說法：『這是我的名字，那是他的名字。我是剎帝利，他是剎帝利。我是婆羅門（祭司），吠舍（商人），戍達羅（農民或勞工），他是婆羅門，吠舍，戍達羅。這是我的母親，那是他的母親。』 就像說母親一樣，父親也是如此。 『我吃如此色類的飲食，所謂酪漿、羹飯、糜等。他吃如此色類的飲食。』 乃至廣說。 『我有如此色類的興衰差別而轉變，他有如此色類的興衰差別而轉變。我住在如此色類的年齒，所謂或者年少，或者中年，或者年老。他住在如此色類的年齒。』 乃至廣說。 唯有如此隨著先前過去的所有自體，在八種言說句的差別種類中，有這六種簡略行為。超過這些，沒有其他的言說句以及簡略行為。所以，唯有對於如此的品類，發起隨念，更沒有增加。即於此中，如果言說行為的所有行相，如果言說句的所有標說，以及即於此隨起憶念，所以說言並相併說都能隨念。 此中，靜慮（禪定）說名為天住眼，依靠它，所以是它的結果，所以被它攝受，名為天眼（超人的視覺）。是極圓滿，是善清凈的靜慮果，所以名極清凈。對於人中所...
【English Translation】 English version South, west, and north directions. Various names are hypothetically established to differentiate categories. Following the inherent nature of past existences, within the distinctions of the eight verbal expressions, one recollects six abbreviated practices. There are immeasurable kinds of recollection of past lives (宿住隨念, Sù zhù suíniàn). What are the eight verbal expressions? They are: such a name, such a class of beings, such a caste, such food, such a difference in experiencing suffering and pleasure, such longevity, such duration of stay, and such a limit to the lifespan. What are the six abbreviated practices that follow verbal expressions? First, calling out assumed names. Second, distinctions in appearance such as Kshatriya (剎帝利, Chà dì lì) etc. Third, differences in parents. Fourth, methods of eating and drinking. Fifth, prosperity and decline. Sixth, differences in lifespan. Because worldly beings rely on these eight verbal expressions and six abbreviated practices, they initiate speech and statements about themselves and others: 'This is my name, that is his name. I am a Kshatriya, he is a Kshatriya. I am a Brahmin (婆羅門, Pó luó mén), Vaishya (吠舍, Fèi shè), Shudra (戍達羅, Shù dá luó), he is a Brahmin, Vaishya, Shudra.' 'This is my mother, that is his mother.' Just as one speaks of the mother, so too of the father. 'I eat food of such a kind, such as yogurt, soup, rice, porridge, etc. He eats food of such a kind.' And so on, extensively. 'I experience changes of prosperity and decline of such a kind, he experiences changes of prosperity and decline of such a kind. I live to such an age, whether young, middle-aged, or old. He lives to such an age.' And so on, extensively. Only to this extent, following the inherent nature of past existences, within the distinctions of the eight verbal expressions, are these six abbreviated practices. Beyond these, there are no other verbal expressions or abbreviated practices. Therefore, only with regard to such categories does recollection arise, with nothing further added. Within this, if the characteristics of verbal behavior, if the designations of verbal expressions, and if the recollections that arise from this, therefore it is said that both the characteristics and the designations can be recollected. Here, meditative concentration (靜慮, Jìng lǜ) is called the 'heavenly abode eye,' because it is relied upon, because it is its result, and because it is embraced by it, it is called the 'heavenly eye' (天眼, Tiān yǎn). It is extremely complete and is the result of pure meditative concentration, therefore it is called extremely pure. Among people...
有名字皆不相似。是故說言超過於人。欲界天中亦有生得名相似轉。清凈天眼人中亦無。諸有情類臨欲終沒名為死時。住在中有名為生時。趣黑闇者。由二種相起。如是類意生中有。如黑羺光及陰闇夜故。名惡色。趣明白者。由二種相起。如是類意生中有。如晴明夜及婆羅痆斯極鮮白衣。故名好色。諸惡色者。說名為劣。諸好色者。說名為妙。諸下劣者。名往惡趣。諸勝妙者名往善趣。所有壞戒及彼等起。說名成就諸身語意三種惡行。有二邪見。謂壞見者所成邪見。誹謗一切及住彼意。異品類者所成邪見。誹謗賢聖。如是皆名謗賢聖者。由邪見故計著邪因及以邪果。由此為緣造作邪業。造邪業故所有法受或現受樂。于當來世受苦異熟。或現受苦於當來世受苦異熟。是故復說起諸邪見業法受因。彼雖成就其餘所有種種善法。而但由此往于惡趣。是故說言由此因緣。名色二種更互乖離。故名身壞。一切死中如是死者。最極下劣故。名極死。為欲開示那落迦想。是故說言墮險惡趣。為欲開示自性體事。是故復須說那落迦由非法行不平等行往趣于彼。故名為險。於此趣中觸諸苦觸。長時種種猛利無間受諸苦惱。平等出現故名惡趣。墮下分故。大深坑故。難救拔故。甚可悲故。極下賤故。以大綺言常悲怨故。說名為墮。由能發起
【現代漢語翻譯】 現代漢語譯本 所有名字都不完全相同。因此說，（阿羅漢）超越了常人。在欲界天中，也有眾生因為業力而得到相似的名字。清凈的天眼在人間也無法看到（所有名字的差異）。一切有情眾生臨近死亡的時刻稱為『死時』，（從死亡到投生之間的）中陰身存在的階段稱為『生時』。 趨向黑暗的（中陰身），由兩種徵兆顯現：這類意生身（中陰身）如同黑色的母羊毛的光澤，以及陰暗的夜晚，因此被稱為『惡色』。 趨向光明的（中陰身），由兩種徵兆顯現：這類意生身（中陰身）如同晴朗的夜晚，以及婆羅痆斯（Varanasi）極潔白的布匹，因此被稱為『好色』。 那些『惡色』的（中陰身），被稱為下劣；那些『好色』的（中陰身），被稱為殊妙。那些下劣的，意味著將往生惡趣；那些殊妙的，意味著將往生善趣。 所有破戒以及與破戒相關的行為，被稱為成就了身、語、意三種惡行。有兩種邪見：一種是由於持有壞滅見（認為沒有因果報應）而產生的邪見，這種邪見誹謗一切善行；另一種是與此不同類別的邪見，這種邪見誹謗賢聖。 像這樣（誹謗一切善行和誹謗賢聖）都被稱為誹謗賢聖。由於邪見，執著于錯誤的因和錯誤的果。因此，以此為緣造作邪業。由於造作邪業，所有感受到的法，或者現世感受快樂，但在未來世感受痛苦的果報，或者現世感受痛苦，在未來世也感受痛苦的果報。因此再次說，產生各種邪見是業和法受的原因。即使他成就了其他種種善法，但僅僅因為這些（邪見和邪業）也會往生惡趣。因此說，由於這個因緣，名（精神）和色（物質）二者互相分離，因此稱為身壞。 在一切死亡中，像這樣的死亡是最為下劣的，因此稱為極死。爲了開示那落迦（Naraka，地獄）的景象，因此說墮入險惡趣。爲了開示自性體事，因此必須再次說明，那落迦（Naraka）由於非法行和不平等行而前往那裡，因此被稱為險。在這個趣中，接觸到各種痛苦的觸受，長時間、種種猛烈、無間斷地感受各種苦惱。平等地出現（各種苦惱），因此稱為惡趣。因為墮落下分，因為是大深坑，因為難以救拔，非常可悲，極其**，以大量的綺語常常悲傷怨恨，所以被稱為墮落。由於能夠發起（痛苦）
【English Translation】 English version All names are not exactly alike. Therefore, it is said that (an Arhat) surpasses ordinary people. In the Desire Realm heavens, there are also beings who obtain similar names due to karma. Even with pure heavenly eyes, one cannot see (all the differences in names) in the human realm. The moment when all sentient beings are near death is called 'the time of death,' and the stage of existence of the intermediate being (between death and rebirth) is called 'the time of birth.' The (intermediate being) heading towards darkness manifests with two signs: this kind of mind-born body (intermediate being) is like the luster of black ewe's wool and a dark night, hence it is called 'evil color.' The (intermediate being) heading towards light manifests with two signs: this kind of mind-born body (intermediate being) is like a clear night and extremely white cloth from Varanasi (Varanasi), hence it is called 'good color.' Those (intermediate beings) of 'evil color' are called inferior; those (intermediate beings) of 'good color' are called excellent. Those who are inferior mean they will be reborn in evil realms; those who are excellent mean they will be reborn in good realms. All violations of precepts and actions related to them are called the accomplishment of the three evil deeds of body, speech, and mind. There are two kinds of wrong views: one is the wrong view arising from holding annihilationism (believing there is no cause and effect), which slanders all good deeds; the other is a different kind of wrong view, which slanders the virtuous and noble. Like this (slandering all good deeds and slandering the virtuous and noble) are all called slandering the virtuous and noble. Due to wrong views, one clings to wrong causes and wrong effects. Therefore, taking this as a cause, one creates evil karma. Due to creating evil karma, all the dharmas one experiences, either experiencing happiness in this life but experiencing painful retribution in future lives, or experiencing suffering in this life and also experiencing painful retribution in future lives. Therefore, it is said again that generating various wrong views is the cause of karma and dharma experiences. Even if one has accomplished various other good deeds, one will still be reborn in evil realms solely because of these (wrong views and evil karma). Therefore, it is said that due to this cause, name (mind) and form (matter) separate from each other, hence it is called the destruction of the body. Among all deaths, such a death is the most inferior, therefore it is called extreme death. In order to reveal the vision of Naraka (Naraka, hell), it is said that one falls into dangerous and evil realms. In order to reveal the nature of the entity, it must be explained again that Naraka (Naraka) is reached due to unlawful conduct and unequal conduct, therefore it is called dangerous. In this realm, one encounters various painful sensations, experiencing various sufferings for a long time, intensely, and without interruption. (Various sufferings) appear equally, therefore it is called an evil realm. Because of falling into the lower part, because it is a large deep pit, because it is difficult to rescue, it is very pitiful, extremely **, with a lot of frivolous speech, one often grieves and resents, so it is called falling. Because it can initiate (suffering)
上品厭離。是故唯說墮那落迦。當知此中若由此生。若得生已受諸苦惱。若受苦已復起所餘自業所作種種眾苦。如是一切由此諸想之所顯示。與上相違隨其所應一切白品。皆當了知。此差別者。善行為先所有諸趣名為善趣。受極樂故名樂。世界。
一切諸漏所有隨眠無餘永斷。逮得能治勝無漏心勝無漏慧。是其最勝增上心攝增上慧攝。由漏盡故說名無漏心慧解脫。即此心慧二種解脫。于最後有說名內證。第六神通由依見道及依修道內所證故。既自證已如實了知。隨其所欲能為他說。是故說言于現法中自證通慧具足。開覺我生盡等諸句差別。廣說如后攝異門分。應知其相。
瑜伽師地論卷第四十九 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十
彌勒菩薩說
三藏法師玄奘奉 詔譯本地分中菩薩地第十五第三持究竟瑜伽處建立品第五之二
如是別釋佛十力已。今當總辨。嗢拖南曰。
自性與分別 不共亦平等 作業及次第 差別最為后
如是所說如來十力所有自性應當了知。所有分別應當了知。所有不共應當了知。所有平等應當了知。所有作業應當了知。所有次第應當了知。所有差別應當了知。由是七相應知如來十力略義。
【現代漢語翻譯】 現代漢語譯本 上品厭離（對世間極度厭惡）。因此只說會墮入那落迦（Naraka，地獄）。應當知道，這裡面如果由此（厭離心）而生，或者已經生於那落迦並承受各種苦惱，或者承受苦惱后又產生其餘由自身業力所造作的各種痛苦。像這樣的一切，都是由這些想法所顯示的。與上述情況相反，所有相應的清凈行為，都應當瞭解。這種差別在於，以善行為先導的所有去處，稱為善趣。因為承受極大的快樂，所以稱為樂世界。
一切諸漏（煩惱）的所有隨眠（潛在的煩惱習氣）都無餘地永遠斷除，獲得能夠對治煩惱的殊勝無漏心和殊勝無漏慧。這是最殊勝的增上心（卓越的禪定）所攝持，增上慧（卓越的智慧）所攝持。由於煩惱斷盡的緣故，所以稱為無漏心慧解脫。這心解脫和慧解脫兩種解脫，在最後有（臨終）時稱為內證。第六神通（六種神通之一）是由於依靠見道（證悟真理的道路）以及依靠修道（修行道路）在內心所證得的緣故。既然自己已經證得，就能如實地瞭解，並且隨自己的意願能夠為他人宣說。因此說在現法（今生）中，能自證通慧具足。關於『我生已盡』等句子的差別，詳細的解釋在後面的《攝異門分》中，應當瞭解其中的含義。
《瑜伽師地論》卷第四十九 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第五十
彌勒菩薩說
三藏法師玄奘奉 詔譯 本地分中菩薩地第十五第三持究竟瑜伽處建立品第五之二
像這樣分別解釋了佛的十力之後，現在應當總括地辨析。總結的偈頌說：
自性與分別 不共亦平等 作業及次第 差別最為后
像這樣所說的如來十力（Tathagata's Ten Powers）的所有自性（本質）應當瞭解，所有分別（分類）應當瞭解，所有不共（不共通的特性）應當瞭解，所有平等（共通的特性）應當瞭解，所有作業（作用）應當瞭解，所有次第（順序）應當瞭解，所有差別（區別）應當瞭解。由於這七個方面，應當瞭解如來十力的簡要含義。
【English Translation】 English version Supreme aversion. Therefore, it is only said that one falls into Naraka (hell). It should be known that if one is born from this (aversion), or if one is already born in Naraka and endures various sufferings, or if after enduring suffering, one again arises with various sufferings created by one's own karma. All of this is shown by these thoughts. Contrary to the above, all corresponding pure actions should be understood. The difference is that all destinations that are preceded by good deeds are called good destinies. Because one experiences extreme happiness, it is called a world of bliss.
All the latent tendencies (anusaya) of all defilements (kleshas) are completely and permanently severed, and one attains the supreme non-outflow mind and supreme non-outflow wisdom that can counteract defilements. This is upheld by the most supreme heightened mind (superior samadhi), and upheld by the heightened wisdom (superior prajna). Because of the exhaustion of defilements, it is called non-outflow mind and wisdom liberation. These two liberations, mind liberation and wisdom liberation, are called inner realization at the final existence (near death). The sixth supernormal power (one of the six supernormal powers) is attained internally by relying on the path of seeing (the path of realizing the truth) and by relying on the path of cultivation (the path of practice). Since one has already realized it oneself, one can understand it truthfully and can proclaim it to others according to one's wishes. Therefore, it is said that in the present life, one can self-realize the complete possession of supernormal wisdom. The differences in the phrases such as 'My birth is exhausted' are explained in detail in the later section of 'Compendium of Different Meanings'. One should understand their meanings.
Yogacarabhumi-sastra, Volume 49 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 50
Said by Bodhisattva Maitreya
Translated by Tripitaka Master Xuanzang under Imperial Order Chapter Five, Part Two: Establishing the Thirteenth Ultimate Yoga Practice Place in the Bodhisattva Grounds within the Local Section
Having explained the ten powers of the Buddha separately in this way, now we should discuss them collectively. The summary verse says:
Nature and distinctions, Uncommon and also equal, Function and sequence, Differences are last.
The nature (svabhava) of the Tathagata's Ten Powers (Tathagata's Ten Powers) as described in this way should be understood, all distinctions (vikalpa) should be understood, all uncommon (asadharana) characteristics should be understood, all equal (samana) characteristics should be understood, all functions (karma) should be understood, all sequence (krama) should be understood, and all differences (visesa) should be understood. Because of these seven aspects, the concise meaning of the Tathagata's Ten Powers should be understood.
云何如來十力自性。謂總五根為其自性。由慧勝故且說十力慧為自性。所以但言處非處智力。不言信力不言餘力。如處非處智力如是。餘力當知亦爾。是名如來十力自性。
云何如來十力分別。謂若略說由三分別當知無量。一者由時分分別。謂于墮在過去未來及現在世一切所知。隨悟入故。二者由品類分別。謂於一一諸有為事自相共相一切行相。隨悟入故。三者由相續分別。謂於十方一切有情界各各差別一切相續一切事義。隨悟入故。即由如是三種。分別如來十力。當知無量。是名如來十力分別。
云何如來十力不共。謂唯如來有此十力。不共一切聲聞獨覺。是名如來十力不共云何如來十力平等。謂此十力一切如來悉皆平等具足成就。故說平等無有差別。若就如來多所安住。是則如來如是十力展轉差別。謂余如來多住餘力。其餘如來複住餘力。是名如來十力平等。
云何如來十力作業。謂如來所有處非處智力。于諸因中如實知因。于諸果中如實知果。及能降伏無因惡因種種諍論一切沙門婆羅門等。如來所有自業智力。于自所作受用果業如實了知。及能降伏施福移轉種種諍論一切沙門婆羅門等。如來所有靜慮解脫等持等至智力。能現三種神變。無到教授所化有情。及能降伏安住種種相違異品怨害
諍論一切沙門婆羅門等。如來所有根勝劣智力。于諸有情軟中上根部分差別。如實了知。及能于彼如應如宜為說正法。如來所有種種勝解智力。于諸有情軟中上品凈與不凈勝解差別如實了知。其凈勝解令漸增長。不凈勝解令漸舍離。如來所有種種界智力。于諸有情劣中妙界部分差別。如實了知。于諸有情能如其根如其意樂如其隨眠。依于彼彼趣入門中。無倒教授如應安立。此中如來為諸聲聞。依于彼彼趣入門中與正教授。如聲聞地。盡一切種無間宣說顯發辯了施設開示。云何如來教授一切始業初業等持資糧攝受安住欲住其心諸菩薩眾。令心得住。謂諸如來為無諂曲恭敬愛重等持資糧始業初業諸菩薩眾。最初施設無倒教授。如是告言。善男子來。汝當安處遠離臥具獨一無二于內寂靜如理思惟。汝之父母所為立名。或汝親教軌範師等所為立名。如是思惟。我今為有離六處法自性真實。或內或外或兩中間。於此有中如是名想施設假立言說轉耶。汝既如是正思惟已。當於此法都無所得。唯當如是如實了知但于客法有客想轉。汝善男子。若於爾時于自己名。唯有客想已生已得。復應在內如理思惟。于汝眼中所有制立眼名。眼想眼假施設。如是思惟。我此眼中唯二可得。謂此制立眼名。眼想眼假施設。及此唯事于中假立名想施設。
【現代漢語翻譯】 現代漢語譯本 與一切沙門（Śrāmaṇa，出家修道者）和婆羅門（Brāhmaṇa，印度教祭司）等辯論。如來（Tathāgata，佛的稱號）具有的根器勝劣的智慧和力量，對於各種有情（Sattva，眾生）的下、中、上等根器部分的差別，如實了知，並且能夠對他們如應、如宜地宣說正法（Dharma，佛法）。 如來具有的種種勝解（Adhimukti，殊勝的理解）的智慧和力量，對於各種有情的下、中、上品清凈與不清凈的勝解差別，如實了知。對於清凈的勝解，令其逐漸增長；對於不清凈的勝解，令其逐漸舍離。 如來具有的種種界（Dhātu，構成要素）的智慧和力量，對於各種有情的下、中、妙界的差別，如實了知。對於各種有情，能夠如其根器、如其意樂、如其隨眠（Anuśaya，煩惱的潛在狀態），依據他們各自趣入的入門，無倒地教授，如應安立。這裡，如來為諸聲聞（Śrāvaka，聽聞佛法而修行的弟子），依據他們各自趣入的入門，給予正確的教授，如同《聲聞地》一樣，盡一切種類無間斷地宣說、顯發、辯了、施設、開示。 如何如來教授一切始業、初業等持（Samādhi，禪定）資糧攝受安住，欲令其心安住的諸菩薩眾（Bodhisattva，發菩提心，立志成佛的修行者）？ 即如來為無諂曲、恭敬愛重等持資糧的始業、初業諸菩薩眾，最初施設無倒的教授，這樣告訴他們：『善男子，來。你應當安處於遠離臥具，獨一無二，于內寂靜，如理思惟。你的父母所為你立的名字，或者你的親教師、軌範師等所為你立的名字，這樣思惟：我現在是否有離開六處（Ṣaḍāyatana，眼、耳、鼻、舌、身、意）法的自性真實？或內或外或兩中間，於此有中，如此名想施設假立言說轉？』 你既然這樣正確思惟之後，應當對此法都無所得。唯當如是如實了知，但于客法有客想轉。你，善男子，若於爾時，于自己名，唯有客想已生已得，復應在內如理思惟。於你眼中所有制立的眼名、眼想、眼假施設，如是思惟：我此眼中唯二可得，謂此制立眼名、眼想、眼假施設，及此唯事于中假立名想施設。
【English Translation】 English version Contending with all Śrāmaṇas (ascetics) and Brāhmaṇas (priests). The Tathāgata's (the 'Thus-gone', an epithet of the Buddha) wisdom and power regarding the superior and inferior faculties, truly knows the differences in the faculties of beings (Sattvas) – inferior, middling, and superior – and is able to teach the true Dharma (teachings) to them appropriately. The Tathāgata's wisdom and power regarding various superior understandings (Adhimukti), truly knows the differences in the pure and impure superior understandings of beings – inferior, middling, and superior. For pure superior understandings, causing them to gradually increase; for impure superior understandings, causing them to gradually be abandoned. The Tathāgata's wisdom and power regarding various elements (Dhātu), truly knows the differences in the elements of beings – inferior, middling, and excellent. For beings, according to their faculties, according to their inclinations, according to their latent tendencies (Anuśaya), based on the entrances they each take, teaching without error, establishing them appropriately. Here, the Tathāgata gives correct teachings to the Śrāvakas (disciples who hear and practice the teachings), based on the entrances they each take, just as in the 'Śrāvakabhūmi' (section on disciples), expounding, revealing, explaining, establishing, and disclosing without interruption in every way. How does the Tathāgata teach all Bodhisattvas (beings striving for enlightenment) who are beginners, newly engaged, gathering the resources for Samādhi (meditative concentration), embracing and abiding, wishing to settle their minds? That is, the Tathāgata initially establishes unerring teachings for those Bodhisattvas who are beginners, newly engaged, gathering the resources for Samādhi, without deceit, with respect, love, and reverence, telling them thus: 'Good man, come. You should abide in a secluded place, alone and without a companion, inwardly tranquil, contemplating properly. The name given to you by your parents, or the name given to you by your preceptor or teacher, contemplate thus: Do I now have a true nature apart from the six sense bases (Ṣaḍāyatana)? Whether internal, external, or in between, in this existence, does such a name, thought, establishment, and designation arise?' Since you have contemplated correctly in this way, you should find nothing in this Dharma. You should truly know that only a transient thought arises regarding a transient phenomenon. You, good man, if at that time, regarding your own name, only a transient thought has arisen and been obtained, you should again contemplate inwardly and properly. Regarding the established name, thought, and designation of the eye in your eye, contemplate thus: In this eye of mine, only two things can be found: namely, the established name, thought, and designation of the eye, and the mere event in which a name, thought, and designation are falsely established.
除此無有若過若增。於此眼中所有制立眼名。眼想眼假施設。且非是眼此唯有事。于中假立眼名想等。當知自性亦非是眼。何以故。非於此中遠離所立眼名眼想眼假施設。少有眼覺而能轉故。若有此事體是真實。稱名所說不應于中更待眼名方有如是眼覺而轉。唯應自性不由聽聞。不由分別。彼所立名但於此事有眼覺轉。然無如是不待名言覺轉可得。是故此中唯于客法。而有其客眼名眼想眼假施設。汝既如是于其內眼如理思惟。復于眼想唯有客想當生當得。如於其眼。如是于耳鼻舌身等。廣說乃至見聞覺知已得已求。若已作意隨尋隨伺。以要言之。普於一切諸法想中。唯有客想當生當得。如是汝于自己身中所有假想。能盡除遣勤加行道當正攝受。廣說乃至一切法中所有假想。能盡除遣勤加行道當正攝受。汝由如是一切所知善觀察覺。普於一切諸法想中起唯客想。於一切法所有一切戲論之想。數數除遣。以無分別無相之心唯取義轉。於此事中多修習住。汝若如是。當依如來妙智清凈等持種性。獲得無倒心一境性。如是汝等若於不凈作意思惟。於此作意勿當舍離。若於慈愍。若於緣性緣起。若於界差別。若於阿那波那念。若於初靜慮。廣說乃至若於非想非非想處無量菩薩靜慮神通等持等至。作意思惟。於此作意勿當舍離。汝
若如是修此菩薩無倒作意。漸次乃至當得無上正等菩提究竟出離。當知是名一切菩薩遍趣正行。過去如來亦為始業諸菩薩眾。已正施設如是教授。未來如來亦為始業諸菩薩眾。當正施設如是教授。現在如來亦為始業諸菩薩眾。現正施設如是教授。諸聲聞等於此作意勤修習時。亦能速疾得勝通慧。若能於此無倒作意如實通達。便能獲得諸法現觀。如來所有遍趣行智力。於一切苦能出離行。不出離行。如實了知。及令舍離不出離行。能正授與能出離行。如來所有宿住隨念智力。于其前際本事本生數數念已。為令所化諸有情類心生厭離心生凈信。正為宣說。及能降伏執著常論一切沙門婆羅門等。如來所有死生智力。于諸弟子過往遷謝當所受生。能正記莂。及能降伏執著斷論一切沙門婆羅門等。如來所有漏盡智力。于自解脫無惑無疑。及能降伏于阿羅漢起增上慢一切沙門婆羅門等。是名如來十力作業。
云何如來十力次第。謂諸如來於其無上正等菩提初證得時。即便頓得一切十力。頓證得已后時次第方現在前。謂諸如來初成佛時。先起處非處智力。觀察諸法建立一切無倒因果。既觀察已次起自業智力。若有希求即于欲界同分界中可愛殊勝異熟果者。方便為說令其遠離諸不善業。令其現行所有善業。次起靜慮解脫等持等至
【現代漢語翻譯】 現代漢語譯本：如果像這樣修習這種菩薩無倒作意（毫無顛倒的如理作意），逐漸乃至最終能夠證得無上正等菩提（無上圓滿的覺悟），究竟解脫。應當知道，這被稱為一切菩薩普遍趣向的正行。過去的如來也為初學菩薩眾，已經正確施設這樣的教授。未來的如來也為初學菩薩眾，將要正確施設這樣的教授。現在的如來也為初學菩薩眾，現在正確施設這樣的教授。諸聲聞（聽聞佛陀教誨的弟子）等對此作意勤奮修習時，也能迅速獲得殊勝的通達智慧。如果能夠對此無倒作意如實通達，便能獲得諸法現觀（對一切法的如實觀察）。 如來所有普遍趣向的行智力，對於一切苦能夠出離的行，不能出離的行，如實了知，並且令舍離不能出離的行，能夠正確授予能夠出離的行。如來所有宿住隨念智力（回憶過去世的能力），對於過去世的經歷、本生故事數數憶念后，爲了使所化度的有情眾生心生厭離、心生清凈的信心，正確地為他們宣說，並且能夠降伏執著常論的一切沙門（出家修行者）、婆羅門（祭司）。如來所有死生智力（瞭解眾生死生規律的能力），對於諸位弟子過去遷謝、將來所受的生，能夠正確地記別，並且能夠降伏執著斷論的一切沙門、婆羅門等。如來所有漏盡智力（斷盡一切煩惱的能力），對於自身解脫沒有疑惑，及能降伏對於阿羅漢（斷盡煩惱的聖者）生起增上慢的一切沙門、婆羅門等。這被稱為如來十力（如來的十種力量）的作業。 什麼是如來十力（如來的十種力量）的次第？是指諸如來在最初證得無上正等菩提時，便立即頓得一切十力。頓證得以後，才按次第方才顯現。是指諸如來最初成佛時，先起處非處智力（辨別事理的能力），觀察諸法，建立一切無倒的因果。既然觀察以後，其次起自業智力（瞭解眾生行為果報的能力），如果有希求，即在欲界（眾生對慾望強烈的世界）同分界中可愛殊勝的異熟果（成熟的果報）者，方便為他們說，令他們遠離諸不善業，令他們現行所有善業。其次起靜慮（禪定）解脫等持（三摩地）等至（入定）。
【English Translation】 English version: If one cultivates this Bodhisattva's non-inverted attention in this way, gradually and ultimately, one will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and ultimate liberation. Know that this is called the correct practice that all Bodhisattvas universally pursue. The Buddhas of the past have also correctly established such teachings for the Bodhisattva assemblies who are beginners. The Buddhas of the future will also correctly establish such teachings for the Bodhisattva assemblies who are beginners. The Buddhas of the present are also now correctly establishing such teachings for the Bodhisattva assemblies who are beginners. When the Shravakas (disciples who hear the Buddha's teachings), etc., diligently cultivate this attention, they can also quickly attain superior penetrating wisdom. If one can truly understand this non-inverted attention, one can obtain the direct perception of all dharmas (phenomena). The Tathagata's (the thus-gone one, an epithet of the Buddha) power of all-pervading knowledge of practice, with regard to all suffering, truly knows the practices that lead to liberation and the practices that do not lead to liberation, and causes one to abandon the practices that do not lead to liberation, and correctly imparts the practices that lead to liberation. The Tathagata's power of the knowledge of recollecting past lives, after repeatedly recalling past experiences and Jataka (birth stories), in order to cause the sentient beings to be transformed to generate revulsion and pure faith, correctly proclaims to them, and is able to subdue all Shramanas (ascetics) and Brahmanas (priests) who cling to eternalism. The Tathagata's power of the knowledge of death and rebirth, with regard to the past passing away and future rebirths of the disciples, is able to correctly predict, and is able to subdue all Shramanas and Brahmanas who cling to annihilationism. The Tathagata's power of the knowledge of the extinction of outflows, has no doubt or uncertainty about his own liberation, and is able to subdue all Shramanas and Brahmanas who develop arrogance towards Arhats (one who has attained Nirvana). This is called the work of the Tathagata's Ten Powers. What is the order of the Tathagata's Ten Powers? It refers to the fact that when the Tathagatas initially attain Anuttara-samyak-sambodhi, they immediately and simultaneously attain all Ten Powers. After simultaneously attaining them, they then manifest in sequence. It refers to the fact that when the Tathagatas initially become Buddhas, they first arise the power of knowledge of what is possible and what is impossible, observe all dharmas, and establish all non-inverted causes and effects. Having observed this, they then arise the power of knowledge of their own karma (actions), if there are those who seek desirable and excellent Vipaka (results) in the realm of desire (the world of strong desires), they expediently speak to them, causing them to abandon all unwholesome karma, and causing them to perform all wholesome karma. Next, they arise Dhyana (meditation), liberation, Samadhi (concentration), and Samapatti (attainment).
智力。若諸有情希求世間離欲法者。與其教授令彼趣向世間離欲。令彼獲得如實之道。次起所餘如來七力。若諸有情希求出世離欲法者。如應為說趣出世間離欲之道。謂於此中先起根勝劣智力。如實觀察希求出世離欲者根。次起種種勝解智力。如實觀察彼根為先所有意樂。次起種種界智力。如實觀察意樂為先所有隨眠。如是了知彼根意樂及隨眠已。次起遍趣行智力。如其所應令于所緣趣入門中而得趣入。次起宿住隨念智力及死生智力。彼由如應所緣趣入門加行。攝住心已凈修行已。為說中道。令其遠離薩迦耶見以為根本常斷邊執。為令永斷一切煩惱。從此後起漏盡智力。若有如是正修方便奢摩他力之所任持。雖未永斷一切煩惱。而由獲得不現行故起不作。作增上慢者。令其舍離此增上慢。是名十力一門次第。復有異門十力次第。謂諸如來於其無上正等菩提初證得時。最初發起處非處智力。令現在前。普於一切緣生法中。觀察最勝妙法住智。即依如是妙法住智。次起自業智力。觀在家分。由彼彼業種種差別。依在家分曾當現時修證差別。如是觀察在家分已。次起靜慮解脫等持等至智力。觀出家分。謂于如是出家分中。為有能說出苦離苦正道者耶。為無有耶。如是觀已正知都無。觀諸世間無有救護無所歸依。由大悲故以其
佛眼如實觀照一切世間。既觀照已次起根勝劣智力。現前了知住在世間種種有情生在世間長在世間。或有鈍根或有中根或有利根。現前知已便於說法其心趣入。次後如前一切所餘種種勝解智力等事次第。應知是第二門十力次第。復有異門十力次第。謂諸如來於其無上正等菩提。初證得時。最初發起處非處智力。令現在前。觀察一切緣生法界。次起自業智力。即于如是緣生法中。觀察假立有情名想諸有情界。如是有情自造如是色類諸業。還受如是色類諸果。如實觀察如是法界有情界已。次起靜慮解脫等持等至智力。即為如是諸有情類解脫苦故。示現三種無倒神變而教授之。既教授已次起餘力。如前次第知根等已。于其正道令趣入已。然後方便令彼有情解脫眾苦。是第三門十力次第。
云何如來十力差別。謂此十力展轉相望。亦有差別亦無差別。處非處智力等與自業智力等。有何差別。若正了知善不善業能感所有愛非愛果。當知此由處非處智力故。若正了知諸有能造善不善業。即彼能受愛非愛果而非所餘。當知此由自業智力故。若正了知諸有能修靜慮解脫等持等至。即彼能入靜慮等定而非所餘。當知此由自業智力故。若正了知即依如是靜慮等定。現三神變無倒教授所化有情。當知此由靜慮解脫等持等至智力故。若正
【現代漢語翻譯】 現代漢語譯本 佛以佛眼如實地觀照整個世間。觀照之後，接著生起關於眾生根器勝劣的智慧力量。當下明瞭地知曉居住在世間的各種有情，他們在世間出生、在世間成長。他們之中，有的根器遲鈍，有的根器中等，有的根器敏利。明瞭這些之後，佛便樂於為他們說法。此後，如前所述，其餘一切種種殊勝的理解力、智慧力等等，都應按次第瞭解。這是第二種十力次第。 還有另一種十力次第。即諸如來最初證得無上正等菩提時，最初發起的是處非處智力，使其顯現於前，以此觀察一切緣起法界。接著生起自業智力，即于這緣起法中，觀察假立的有情名想和諸有情界。像這樣的有情，自己造作了這樣的種種色類的業，還會承受這樣的種種色類的果報。如實地觀察了這樣的法界和有情界之後，接著生起靜慮（Dhyana，禪定）解脫（Moksha，從束縛中解脫）等持（Samadhi，專注）等至（Samapatti，入定）智力。爲了讓這些有情解脫痛苦，佛示現三種無顛倒的神變來教導他們。教導之後，接著生起其餘的力，如前所述，知曉眾生的根器等等之後，讓他們趣入正道，然後方便地讓他們解脫眾多的痛苦。這是第三種十力次第。 什麼是如來十力的差別呢？這十力輾轉相望，既有差別，又沒有差別。處非處智力等等與自業智力等等，有什麼差別呢？如果正確地了知善與不善的業能夠感生可愛與不可愛的果報，應當知道這是由於處非處智力的緣故。如果正確地了知是那些能夠造作善與不善業的有情，他們自己能夠承受可愛與不可愛的果報，而不是其他人，應當知道這是由於自業智力的緣故。如果正確地了知是那些能夠修習靜慮、解脫、等持、等至的有情，他們自己能夠進入靜慮等定，而不是其他人，應當知道這是由於自業智力的緣故。如果正確地了知是依靠這樣的靜慮等定，顯現三種神變，無顛倒地教導所化有情，應當知道這是由於靜慮解脫等持等至智力的緣故。如果正確地
【English Translation】 English version The Buddha truthfully observes all the worlds with the Buddha-eye. Having observed, he then arises the power of knowing the superiority or inferiority of beings' faculties. He presently knows that various sentient beings dwell in the world, are born in the world, and grow in the world. Among them, some have dull faculties, some have medium faculties, and some have sharp faculties. Having presently known this, he is then inclined to teach them the Dharma. Thereafter, as before, all the remaining various superior understandings, wisdom powers, and so on, should be understood in sequence. This is the second order of the ten powers. There is also another order of the ten powers. That is, when the Tathagatas first attain Anuttara-samyak-sambodhi (無上正等菩提，unexcelled perfect enlightenment), the first power that arises is the power of knowing what is possible and impossible, causing it to manifest before them. With this, they observe all the realms of dependent origination. Then arises the power of knowing the results of actions, that is, within such dependent origination, observing the conventionally established names and thoughts of sentient beings and the realms of sentient beings. Such sentient beings, having created such various kinds of karma, will also receive such various kinds of results. Having truthfully observed such realms of phenomena and realms of sentient beings, then arises the power of knowing Dhyana (靜慮，meditative absorption), Moksha (解脫，liberation), Samadhi (等持，concentration), and Samapatti (等至，attainment). In order to liberate these sentient beings from suffering, the Buddha demonstrates three kinds of undeceiving miracles to teach them. Having taught them, then the remaining powers arise. As before, having known the faculties of beings and so on, and having caused them to enter the right path, then he skillfully enables those sentient beings to be liberated from various sufferings. This is the third order of the ten powers. What are the differences among the ten powers of the Tathagata? These ten powers, viewed in relation to each other, have both differences and no differences. What are the differences between the power of knowing what is possible and impossible and the power of knowing the results of actions? If one correctly knows that wholesome and unwholesome actions can cause all agreeable and disagreeable results, it should be known that this is due to the power of knowing what is possible and impossible. If one correctly knows that it is those sentient beings who are able to create wholesome and unwholesome actions who themselves are able to receive agreeable and disagreeable results, and not others, it should be known that this is due to the power of knowing the results of actions. If one correctly knows that it is those sentient beings who are able to cultivate Dhyana, liberation, concentration, and attainment who themselves are able to enter into Dhyana and other samadhis, and not others, it should be known that this is due to the power of knowing the results of actions. If one correctly knows that it is by relying on such Dhyana and other samadhis that one manifests three kinds of miracles and undeceivingly teaches the sentient beings to be transformed, it should be known that this is due to the power of knowing Dhyana, liberation, concentration, and attainment. If one correctly
照取信等俱生相應之心。當知此由靜慮解脫等持等至智力故。若正分別即彼諸根軟中上品種種差別。當知此由根勝劣智力故。若正照取諸根為先彼彼法中種種意樂。當知此由根勝劣智力故。若正分別即彼意樂種種差別。當知此由種種勝解智力故。即彼意樂當知分別略有六種。一者不出離意樂。謂于各別大自在天那羅延天梵世間等。起信解者所有意樂。二者出離意樂。謂於三乘起信解者所有意樂。三者遠清凈意樂。謂安住下品中品成熟者所有意樂。四者近清凈意樂。謂安住上品成熟者所有意樂。五者即于現法得涅槃意樂。謂由聲聞乘所得涅槃起信解者所有意樂。六者于當來世得涅槃意樂。謂由大乘所得涅槃起信解者所有意樂。若正照取勝解所起相似種子。當知此由種種勝解智力故。若正照取即彼種子差別。分別無量品類。當知此由種種界智力故。又即彼界當知分別略有四種。一者本性住種子。二者先習起種子。三者可修治種子。謂有般涅槃法者所有種子。四者不可修治種子。謂無般涅槃法者所有種子。若正了知如界種類行跡趣入。當知此由種種界智力故。若正分別即彼行跡一切品類。如是行跡能令離染。如是行跡能令畢竟清凈。如是行跡能令不畢竟清凈。當知此由遍趣行智力故。若如實知前際隨念一切趣因前際俱行。當
【現代漢語翻譯】 現代漢語譯本： 如果能正確地照見並獲取與俱生（sahaja，與生俱來的）的信心等相應的內心活動，應當知道這是由於靜慮（dhyāna，禪定）、解脫（vimoksha，從煩惱中解脫）、等持（samādhi，專注）和等至（samāpatti，入定）的智慧力量所致。 如果能正確地分辨那些根（indriya，感官能力）的軟、中、上等各種品類的差別，應當知道這是由於對根的勝劣的智慧力量所致。 如果能正確地照見以諸根為先導的，在各種法中的種種意樂（ādhimukti，傾向、意願），應當知道這是由於對根的勝劣的智慧力量所致。 如果能正確地分辨那些意樂的種種差別，應當知道這是由於種種勝解（adhimoksha，深刻理解）的智慧力量所致。那些意樂，應當知道大致可以分為六種： 第一種是不出離意樂。指的是對於各個大自在天（Maheśvara，濕婆神）、那羅延天（Nārāyana，毗濕奴神）、梵世間（Brahma-loka，梵天界）等，產生信仰和理解的人所具有的意樂。 第二種是出離意樂。指的是對於三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）產生信仰和理解的人所具有的意樂。 第三種是遠清凈意樂。指的是安住于下品和中品成熟階段的人所具有的意樂。 第四種是近清凈意樂。指的是安住于上品成熟階段的人所具有的意樂。 第五種是即于現法得涅槃意樂。指的是由於聲聞乘（Śrāvakayāna，小乘）所證得的涅槃產生信仰和理解的人所具有的意樂。 第六種是于當來世得涅槃意樂。指的是由於大乘（Mahāyāna，大乘）所證得的涅槃產生信仰和理解的人所具有的意樂。 如果能正確地照見勝解所產生的相似種子，應當知道這是由於種種勝解的智慧力量所致。 如果能正確地照見那些種子的差別，分辨出無量的品類，應當知道這是由於種種界（dhātu，界別、根性）的智慧力量所致。而且，那些界，應當知道大致可以分為四種： 第一種是本性住種子（prakṛti-stha-bīja，本性存在的種子）。 第二種是先習起種子（pūrva-abhyāsa-samutthita-bīja，由先前習慣產生的種子）。 第三種是可修治種子（samskāra-yogya-bīja，可以被修習和調整的種子），指的是具有般涅槃法（parinirvāṇa-dharma，趨向完全涅槃的法）的人所具有的種子。 第四種是不可修治種子（asamskāra-ayogya-bīja，不可以被修習和調整的種子），指的是不具有般涅槃法的人所具有的種子。 如果能正確地瞭解如界（dhātu，界別、根性）的種類、行跡（carita，行為模式）、趣入（adhimukti，傾向、意願），應當知道這是由於種種界的智慧力量所致。 如果能正確地分辨那些行跡的一切品類，例如：這樣的行跡能夠使人離染，這樣的行跡能夠使人畢竟清凈，這樣的行跡不能使人畢竟清凈，應當知道這是由於遍趣行智（sarvatraga-gati-jñāna，普遍趨向行為的智慧）的力量所致。 如果能如實地知道前際（pūrvānta，過去）的隨念（anusmṛti，回憶）的一切趣因（gati-hetu，趨向的原因）、前際俱行（pūrvānta-sahacārin，與過去同時存在的），應當
【English Translation】 English version: If one can correctly perceive and grasp the mind that corresponds to innate (sahaja) faith and so on, it should be known that this is due to the power of wisdom from dhyāna (meditation), vimoksha (liberation), samādhi (concentration), and samāpatti (attainment). If one can correctly distinguish the various categories of those indriya (faculties), such as soft, medium, and superior, it should be known that this is due to the power of wisdom regarding the superiority or inferiority of the faculties. If one can correctly perceive, with the faculties as the starting point, the various ādhimukti (inclinations, intentions) in various dharmas, it should be known that this is due to the power of wisdom regarding the superiority or inferiority of the faculties. If one can correctly distinguish the various differences in those intentions, it should be known that this is due to the power of wisdom regarding various adhimoksha (profound understandings). Those intentions, it should be known, can be roughly divided into six types: The first is the intention of non-renunciation. This refers to the intention possessed by those who generate faith and understanding in the various Maheśvara (Great Lord, Shiva), Nārāyana (Vishnu), Brahma-loka (Brahma's world), and so on. The second is the intention of renunciation. This refers to the intention possessed by those who generate faith and understanding in the three yānas (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The third is the intention of distant purification. This refers to the intention possessed by those who abide in the lower and middle stages of maturity. The fourth is the intention of near purification. This refers to the intention possessed by those who abide in the superior stage of maturity. The fifth is the intention of attaining nirvāṇa in this very life. This refers to the intention possessed by those who generate faith and understanding in the nirvāṇa attained through the Śrāvakayāna (Hearer Vehicle). The sixth is the intention of attaining nirvāṇa in a future life. This refers to the intention possessed by those who generate faith and understanding in the nirvāṇa attained through the Mahāyāna (Great Vehicle). If one can correctly perceive the similar seeds arising from adhimoksha, it should be known that this is due to the power of wisdom regarding various adhimokshas. If one can correctly perceive the differences in those seeds, distinguishing countless categories, it should be known that this is due to the power of wisdom regarding various dhātus (elements, natures). Moreover, those dhātus, it should be known, can be roughly divided into four types: The first is the prakṛti-stha-bīja (seed abiding in its nature). The second is the pūrva-abhyāsa-samutthita-bīja (seed arising from prior habituation). The third is the samskāra-yogya-bīja (seed suitable for cultivation), which refers to the seed possessed by those who have the parinirvāṇa-dharma (dharma leading to complete nirvāṇa). The fourth is the asamskāra-ayogya-bīja (seed unsuitable for cultivation), which refers to the seed possessed by those who do not have the parinirvāṇa-dharma. If one can correctly understand the types, carita (conduct), and adhimukti (inclinations) of the dhātus, it should be known that this is due to the power of wisdom regarding various dhātus. If one can correctly distinguish all the categories of those caritas, such as: 'This carita can cause one to be free from defilement,' 'This carita can cause one to be ultimately purified,' 'This carita cannot cause one to be ultimately purified,' it should be known that this is due to the power of sarvatraga-gati-jñāna (wisdom of universally reaching conduct). If one can truly know all the gati-hetu (causes of tendencies) of anusmṛti (recollection) of the pūrvānta (past), and the pūrvānta-sahacārin (co-occurring with the past), it should
知此由遍趣行智力故。若正了知如前分別種種隨順八言說句六種略行。當知此由宿住隨念智力故。若正了知依於前際有情死生。當知此由宿住隨念智力故。若正觀見后際種種有情死生。當知此由死生智力故。若正了知于自事義未得究竟。有情后際受生相續。當知此由死生智力故。若正了知于自事義已得究竟心善解脫于現法中證得涅槃。當知此由漏盡智力故。當知是名如來十力展轉相望亦有差別亦無差別。
如來所有四無畏文。如契經說應知其相。謂諸如來於其四處。在大眾中而自稱歎。謂所知障永解脫故。於一切種一切法中。現等正覺不共聲聞。是第一處。諸煩惱障永解脫故。證得漏盡共諸聲聞。是第二處。為求解脫諸有情類超過眾苦。說出離道。是第三處。即于能出道得為礙。說諸障法應當遠離。是第四處。如來既于如是四處。如其實義自稱歎已。次後他于自所稱歎前之二處所有相違身語意業而興謗難。復於後二自稱歎處所有相違前後乖反墮非理相而興謗難。謂於世間有眼見者無眼見者。有他心智者無他心智者。如來於此自稱歎處能為對治諸謗難中。都不見有如實因相。由是因緣於此四處能自了知。坦然無畏心無怯劣。無所疑慮都無驚懼。又佛大師唯有爾所正應稱歎。謂自利行及利他行俱善圓滿。當知此中前
二稱歎自利行滿。后二稱歎利他行滿。此中如來若自稱歎。於一切法現等覺故成正等覺。當知正為等趣大乘諸菩薩故。若自稱歎一切漏盡。當知正為等趣聲聞及獨覺乘諸有情故。若複稱嘆能出離道及諸障法。當知俱為等趣諸乘諸有情故。如是如來所說經句。謂我為諸菩薩聲聞說出離道。乃至廣說。諸結集者。于所結集聲聞藏中。除菩薩言。于所結集菩薩藏中。但唯誦此菩薩之言。
如來所有三念住文。如契經說應知其相。謂諸如來於其長夜有如是欲。如何當令諸有情類於我善說法毗柰耶無倒行中。如實隨住。如是長夜欲樂法主化御眾時。若所希欲或遂不遂不生雜染。由三念住略所顯故。此三念住復由三眾差別建立。云何三眾。若彼一切一向正行。是第一眾。若彼一切一向邪行。是第二眾。若彼眾中一分正行一分邪行。是第三眾。
如來所有三不護文。如契經說應知其相。謂諸如來以要言之。於一切種鄙惡所作覆藏永斷。由三不護之所顯示。諸阿羅漢由忘念故。於時時間片有無記鄙惡所作。如來於此一切。一切皆無所有。是故如來於諸弟子如所立要即如自性。切切誡勖顯顯呵擯。時復現行率爾敦逼。于諸弟子無所防慮。所謂勿彼共住多時。知我所行三業不凈。因於前事意懷不悅。由斯不順乃事乖違。或面譏
【現代漢語翻譯】 現代漢語譯本：接下來兩次稱讚是讚歎自利修行圓滿。後面的兩次稱讚是讚歎利他修行圓滿。這裡，如來如果自我稱讚，因為對一切法現證等覺，成就正等覺（Sammasambuddha），應當知道這是爲了引導趣向大乘的菩薩們。如果自我稱讚一切煩惱都已斷盡，應當知道這是爲了引導趣向聲聞乘和獨覺乘的有情們。如果又稱讚能夠出離的道路以及各種障礙之法，應當知道這是爲了引導趣向各種乘的有情們。就像如來說的經句，『我為菩薩和聲聞說出離之道』，乃至廣說。結集經典的人，在所結集的聲聞藏中，去除『菩薩』這個詞；在所結集的菩薩藏中，只誦唸『菩薩』這個詞。
如來所有的三種念住的內容，應當像契經所說的那樣理解。也就是說，諸如來長久以來都有這樣的願望：如何才能讓有情眾生在我的善說法毗奈耶（Vinaya，戒律）中，毫無顛倒地如實修行。像這樣長久以來喜愛佛法、教化眾生的法主，如果所希望的事情成功或不成功，都不會產生雜染，這是由三種念住所概括顯示的。這三種念住又由三種眾生的差別而建立。什麼是三種眾生呢？如果他們一切都一向正確修行，這是第一種眾生。如果他們一切都一向邪惡修行，這是第二種眾生。如果他們之中一部分正確修行，一部分邪惡修行，這是第三種眾生。
如來所有的三種不護的內容，應當像契經所說的那樣理解。總而言之，諸如來永遠斷絕了一切卑劣惡行的隱藏，這是由三種不護所顯示的。阿羅漢由於忘唸的緣故，有時會片刻地做出無記的卑劣惡行。如來對於這一切，完全沒有任何。因此，如來對於弟子們，就像所立下的誓言一樣，就像自己的本性一樣，懇切地告誡、明顯地呵斥，有時甚至會突然地敦促逼迫，對於弟子們沒有什麼防備顧慮。也就是說，不要讓他們共同居住太久，知道我所行的身語意三業不凈，因為之前的事情心懷不悅，因此不順從，乃至發生乖違，或者當面譏諷。
【English Translation】 English version: Next, the two praises are for praising the perfection of self-benefit practice. The following two praises are for praising the perfection of benefiting others practice. Here, if the Tathagata praises himself, because he has directly realized enlightenment of all dharmas, achieving Sammasambuddha (正等覺), it should be known that this is to guide Bodhisattvas who are inclined towards the Mahayana. If he praises himself for having exhausted all defilements, it should be known that this is to guide sentient beings who are inclined towards the Sravaka and Pratyekabuddha vehicles. If he further praises the path of liberation and the various obstructing dharmas, it should be known that this is to guide sentient beings who are inclined towards all vehicles. Just like the sutra verses spoken by the Tathagata, 'I speak of the path of liberation for Bodhisattvas and Sravakas,' and so on extensively. Those who compiled the scriptures, in the Sravaka collection they compiled, remove the word 'Bodhisattva'; in the Bodhisattva collection they compiled, they only recite the word 'Bodhisattva'.
The content of the three mindfulnesses of the Tathagata should be understood as described in the sutras. That is to say, all Tathagatas have had such a wish for a long time: how can I enable sentient beings to practice truly and without inversion in my well-spoken Dharma Vinaya (戒律, discipline). Like this, the Dharma Lord who has long loved the Dharma and taught sentient beings, whether the things he hopes for succeed or fail, will not produce impurities, which is summarized and shown by the three mindfulnesses. These three mindfulnesses are further established by the differences of the three assemblies. What are the three assemblies? If they all practice correctly in one direction, this is the first assembly. If they all practice evilly in one direction, this is the second assembly. If some of them practice correctly and some of them practice evilly, this is the third assembly.
The content of the three non-protections of the Tathagata should be understood as described in the sutras. In short, all Tathagatas have forever cut off the concealment of all base and evil deeds, which is shown by the three non-protections. Arhats, due to forgetfulness, may sometimes momentarily commit unwholesome base and evil deeds. The Tathagata has absolutely none of this. Therefore, the Tathagata treats his disciples like the vows he has made, like his own nature, earnestly admonishing, clearly rebuking, and sometimes even suddenly urging and pressing, without any protection or concern for his disciples. That is to say, do not let them live together for too long, knowing that the three karmas of body, speech, and mind that I practice are impure, harboring displeasure because of previous events, therefore disobeying, and even disagreeing, or mocking face to face.
我或向他說。
當知如來所有大悲一切種相。皆悉如前供養親近無量品說。當知如是如來大悲無量無上。
云何如來無忘失法。謂諸如來常隨記念。若事若處若如若時有所為作。如來即於此事此處此如此時。皆正隨念。是名如來無忘失法。所謂如來普於一切所作事業。普於一切方處差別。普於一切所作方便。普於一切時分差別。念無忘失常住正念。當知是名無忘失法。
云何如來永害習氣。謂諸如來或於動轉或於瞻視。或於言論或於安住。似有煩惱所起作業多不現行。是名如來永害習氣。諸阿羅漢雖斷煩惱。而於動轉瞻視言論及安住中。而有種種似有煩惱所起作業。
云何如來一切種妙智。謂諸如來以要言之。於三聚法現等正覺。何等為三。一者能引有義聚法。二者能引無義聚法。三者非能引有義聚法非能引無義聚法。當知此中若諸如來或於能引無義聚法。或於非能引有義聚法非能引無義聚法。總于如是一切法中。無顛倒智。是名如來一切種智。若諸如來於其能引有義聚法一切法中。無顛倒智。當知是名如來妙智。即於此中若一切種智若妙智。總合為一。名一切種妙智。
如是一切。總名如來百四十種不共佛法。即於此中諸相隨好。在菩薩位最後有中。皆已證得極善清凈。若時菩薩坐
【現代漢語翻譯】 現代漢語譯本： 我或許會這樣對他說。
應當知道如來所有的大悲，一切種類的相貌，都完全如前面《供養親近無量品》所說。應當知道這樣的如來大悲是無量無上的。
什麼是如來的無忘失法（Asampramosa-dharma）？是指如來常常隨順憶念，對於任何事情、任何處所、任何方式、任何時間所做的事情，如來都能在此時此事此地如此隨念不忘。這就是如來的無忘失法。也就是說，如來普遍地對於一切所做的事業，普遍地對於一切方位的處所差別，普遍地對於一切所用的方便，普遍地對於一切時分的差別，憶念而沒有忘失，常住在正念之中。應當知道這就是無忘失法。
什麼是如來的永害習氣？是指如來在行動、觀看、言論、安住時，雖然看似有煩惱所引起的行為，但大多不會實際發生。這就是如來永遠斷除了習氣。阿羅漢（Arhat）雖然斷除了煩惱，但在行動、觀看、言論和安住中，仍然會有種種看似煩惱所引起的行為。
什麼是如來的一切種妙智？是指如來，簡單來說，對於三種聚法現證等正覺。哪三種呢？第一種是能引生有意義的聚法，第二種是能引生無意義的聚法，第三種是非能引生有意義也非能引生無意義的聚法。應當知道，如果如來對於能引生無意義的聚法，或者對於非能引生有意義也非能引生無意義的聚法，總而言之，對於所有這些法，都沒有顛倒的智慧，這就是如來的一切種智（Sarva-akarajnata）。如果如來對於能引生有意義的聚法的一切法，沒有顛倒的智慧，應當知道這就是如來的妙智（Adarshajnana）。在這其中，一切種智和妙智，總合為一，就叫做一切種妙智。
像這樣的一切，總稱為如來一百四十種不共佛法（Avenika-buddha-dharma）。在這其中，諸相隨好（Laksana-anuvyanjana），在菩薩位最後一生中，都已經證得極其清凈。當菩薩坐在
【English Translation】 English version: I might say to him.
It should be known that all the great compassion of the Tathagata, in all its aspects, is exactly as described in the preceding chapter on 'Offering and Approaching the Immeasurable'. It should be known that such great compassion of the Tathagata is immeasurable and unsurpassed.
What is the non-forgetting Dharma (Asampramosa-dharma) of the Tathagata? It refers to the Tathagatas constantly following and recollecting. Whatever matter, whatever place, whatever manner, whatever time something is done, the Tathagata immediately, in this matter, in this place, in this manner, at this time, correctly recollects without forgetting. This is called the non-forgetting Dharma of the Tathagata. That is to say, the Tathagata universally, regarding all actions performed, universally, regarding all differences in places and directions, universally, regarding all skillful means employed, universally, regarding all differences in divisions of time, recollects without forgetting, constantly abiding in right mindfulness. It should be known that this is called the non-forgetting Dharma.
What is the eradication of habitual tendencies of the Tathagata? It refers to the Tathagata, whether in movement, in looking, in speaking, or in abiding, although seemingly having actions arising from afflictions, mostly does not actually manifest them. This is called the eradication of habitual tendencies of the Tathagata. Although Arhats (Arhat) have severed afflictions, in their movements, looking, speaking, and abiding, there are still various actions that appear to arise from afflictions.
What is the all-encompassing wondrous wisdom of the Tathagata? It refers to the Tathagata, in short, realizing perfect and complete enlightenment regarding the three categories of dharmas. What are the three? The first is the category of dharmas that can lead to what is meaningful. The second is the category of dharmas that can lead to what is meaningless. The third is the category of dharmas that neither lead to what is meaningful nor lead to what is meaningless. It should be known that if the Tathagata, regarding the category of dharmas that can lead to what is meaningless, or regarding the category of dharmas that neither lead to what is meaningful nor lead to what is meaningless, in general, regarding all these dharmas, has no inverted wisdom, this is called the all-knowing wisdom (Sarva-akarajnata) of the Tathagata. If the Tathagata, regarding all the dharmas of the category of dharmas that can lead to what is meaningful, has no inverted wisdom, it should be known that this is called the wondrous wisdom (Adarshajnana) of the Tathagata. Within this, the all-knowing wisdom and the wondrous wisdom, combined as one, are called the all-encompassing wondrous wisdom.
All of this together is called the one hundred and forty unshared Buddha-dharmas (Avenika-buddha-dharma) of the Tathagata. Within this, the major and minor marks (Laksana-anuvyanjana), in the last existence of the Bodhisattva stage, have already been attained with utmost purity. When the Bodhisattva sits
菩提座住最後有。于菩薩道菩提資糧極善圓滿。爾時無師修三十七菩提分法。得一剎那名無障礙智三摩地。是其菩薩學道所攝金剛喻定。
從此無間第二剎那。頓得其餘不共佛法。謂如來十力為初。一切種妙智為后。皆極清凈悉為無上。由得此故普於一切所知境界。無滯無障。最極清凈無垢智轉依。暫發悟思惟圓滿意車圓滿。超過一切菩薩行菩薩地。證入一切如來行如來地。一切在肉所知障品所有粗重無餘斷故。得勝轉依。如是轉依最為無上。其餘一切乃至最上成滿住中菩薩轉依。當知有上。
問一切安住到究竟地菩薩智等。如來智等。云何應知此二差別。答如明眼人隔于輕縠睹眾色像。一切安住到究竟地菩薩妙智。於一切境當知亦爾。如明眼人無所障隔睹眾色像。如來妙智於一切境當知亦爾。如畫事業圓布眾彩唯后妙色未凈修治。到究竟地菩薩妙智。當知亦爾。如畫事業圓布眾彩最後妙色已凈修治。如來妙智當知亦爾。如明眼人于微闇中睹見眾色。到究竟地菩薩妙智當知亦爾。如明眼人離一切闇睹見眾色。如來妙智當知亦爾。如明眼人遠睹眾色。到究竟地菩薩妙智當知亦爾。如明眼人近睹眾色。如來妙智當知亦爾。如輕翳眼觀視眾色。到究竟地菩薩妙智當知亦爾。如極凈眼觀視眾色。如來妙智當知亦爾
【現代漢語翻譯】 現代漢語譯本： 在菩提座上安住于最後有（bhava-agra，存在之頂），對於菩薩道（bodhisattva-mārga）的菩提資糧（bodhi-saṃbhāra）極善圓滿。爾時，無師自修三十七菩提分法（saptatriṃśad-bodhipakṣika-dharmāḥ），得一剎那（kṣaṇa）名為無障礙智三摩地（asaṅga-jñāna-samādhi）。這是菩薩學道所攝的金剛喻定（vajropama-samādhi）。 從此無間，第二剎那，頓得其餘不共佛法（āveṇika-buddha-dharma），謂如來十力（daśa-balāni tathāgatasya）為初，一切種妙智（sarvākāra-jñatā）為后，皆極清凈，悉為無上。由得此故，普於一切所知境界，無滯無障，最極清凈無垢智轉依（āśraya-parāvṛtti）。暫發悟思惟圓滿，意車圓滿，超過一切菩薩行菩薩地（bodhisattva-bhūmi），證入一切如來行如來地（tathāgata-bhūmi）。一切在肉所知障品所有粗重無餘斷故，得勝轉依。如是轉依最為無上。其餘一切乃至最上成滿住中菩薩轉依，當知有上。 問：一切安住到究竟地菩薩智等，如來智等，云何應知此二差別？ 答：如明眼人隔于輕縠（qīng hú，薄紗）睹眾色像，一切安住到究竟地菩薩妙智，於一切境當知亦爾。如明眼人無所障隔睹眾色像，如來妙智於一切境當知亦爾。如畫事業圓布眾彩唯后妙色未凈修治，到究竟地菩薩妙智，當知亦爾。如畫事業圓布眾彩最後妙色已凈修治，如來妙智當知亦爾。如明眼人于微闇中睹見眾色，到究竟地菩薩妙智當知亦爾。如明眼人離一切闇睹見眾色，如來妙智當知亦爾。如明眼人遠睹眾色，到究竟地菩薩妙智當知亦爾。如明眼人近睹眾色，如來妙智當知亦爾。如輕翳眼觀視眾色，到究竟地菩薩妙智當知亦爾。如極凈眼觀視眾色，如來妙智當知亦爾。
【English Translation】 English version: Abiding in the bhava-agra (the peak of existence) at the Bodhi seat, the Bodhi-saṃbhāra (accumulation of merit and wisdom for enlightenment) for the Bodhisattva-mārga (path of a Bodhisattva) is perfectly fulfilled. At that time, without a teacher, one cultivates the saptatriṃśad-bodhipakṣika-dharmāḥ (thirty-seven factors of enlightenment), and in one kṣaṇa (instant) attains the Asaṅga-jñāna-samādhi (Samadhi of unobstructed wisdom). This is the Vajropama-samādhi (diamond-like samadhi) included in the Bodhisattva's path of learning. Immediately after this, in the second kṣaṇa (instant), one suddenly attains the remaining āveṇika-buddha-dharma (unique qualities of a Buddha), beginning with the daśa-balāni tathāgatasya (ten powers of the Tathagata) and ending with the sarvākāra-jñatā (wisdom of all aspects), all of which are extremely pure and unsurpassed. Because of attaining this, one is unobstructed and unimpeded in all knowable realms, and the āśraya-parāvṛtti (transformation of the basis) of the most pure and undefiled wisdom occurs. The initial thought of enlightenment is perfectly awakened, the chariot of intention is fulfilled, surpassing all Bodhisattva practices and Bodhisattva grounds (bodhisattva-bhūmi), and entering all Tathagata practices and Tathagata grounds (tathāgata-bhūmi). Because all the coarse and heavy aspects of the kleśāvaraṇa (afflictive obscurations) and jñeyāvaraṇa (cognitive obscurations) associated with the physical body are completely eliminated, one attains a superior transformation. Such a transformation is the most unsurpassed. The transformation of all other Bodhisattvas, even those abiding in the most supreme state of fulfillment, is known to be surpassed. Question: How should one understand the difference between the wisdom of all Bodhisattvas who abide in the ultimate ground and the wisdom of the Tathagatas? Answer: Just as a person with clear eyes sees various forms and images through a thin veil (qīng hú), so too is the wonderful wisdom of all Bodhisattvas who abide in the ultimate ground with respect to all objects. Just as a person with clear eyes sees various forms and images without any obstruction, so too is the wonderful wisdom of the Tathagatas with respect to all objects. Just as in the art of painting, various colors are spread out, but the final exquisite color has not yet been purified and refined, so too is the wonderful wisdom of Bodhisattvas who have reached the ultimate ground. Just as in the art of painting, various colors are spread out, and the final exquisite color has been purified and refined, so too is the wonderful wisdom of the Tathagatas. Just as a person with clear eyes sees various colors in dim light, so too is the wonderful wisdom of Bodhisattvas who have reached the ultimate ground. Just as a person with clear eyes sees various colors free from all darkness, so too is the wonderful wisdom of the Tathagatas. Just as a person with clear eyes sees colors from afar, so too is the wonderful wisdom of Bodhisattvas who have reached the ultimate ground. Just as a person with clear eyes sees colors up close, so too is the wonderful wisdom of the Tathagatas. Just as one views colors with slightly clouded eyes, so too is the wonderful wisdom of Bodhisattvas who have reached the ultimate ground. Just as one views colors with perfectly clear eyes, so too is the wonderful wisdom of the Tathagatas.
。如處胎身。到究竟地諸菩薩身當知亦爾。如出胎身。諸如來身當知亦爾。如阿羅漢夢中心行。到究竟地菩薩心行當知亦爾。如阿羅漢覺時心行。如來心行當知亦爾。如昧燈體。到究竟地菩薩智體當知亦爾。如明燈體。如來智體當知亦爾。是故當知一切安住到究竟地諸菩薩眾。與諸如來妙智。身心有大差別。
如是如來證菩提已。遍於十方一切佛土。普能施作一切佛事。云何名為一切佛事。謂諸如來如來事業如來所作。略有十種。如是一一如來事業如來所作。能成無量利有情事。此外無有若過若增。何等為十。謂諸如來最初自現大丈夫身。欲令有情心發凈信。大丈夫身於生凈信為最勝故。是名如來第一作事。如是作事。諸相隨好所能成辦。又諸如來普為一切有情之類。起一切種教授加行。是名如來第二作事。如是作事。四一切種清凈所能成辦。又諸如來能作一切利有情事。能斷一切所生疑惑。是名如來第三作事。如是作事。如來十力所能成辦。由前所說如來十力。于能成辦一切有情一切義利。有堪能故。又于如來所證十力所興問難。唯有如來能知能見能解能了。唯有如來於彼問難能正答故。又諸如來普能降伏一切他論。普能成立一切自論。是名如來第四作事。如是作事。四無所畏所能成辦。又諸如來所化有情。
【現代漢語翻譯】 現代漢語譯本： 如同處於胎中的身體，應當知道，到達究竟地的諸菩薩的身體也是如此。如同剛出生的身體，應當知道，諸如來的身體也是如此。如同阿羅漢在夢中的心行，應當知道，到達究竟地的菩薩的心行也是如此。如同阿羅漢覺醒時的心行，如來的心行應當知道也是如此。如同昏暗的燈體，應當知道，到達究竟地的菩薩的智慧本體也是如此。如同明亮的燈體，如來的智慧本體應當知道也是如此。因此，應當知道，一切安住于到達究竟地的諸菩薩眾，與諸如來的妙智、身心，有很大的差別。
如此，如來證得菩提（覺悟）之後，普遍於十方一切佛土，普遍能夠施作一切佛事。什麼叫做一切佛事呢？就是諸如來的如來事業、如來所作，概括起來有十種。像這樣，每一項如來事業、如來所作，都能夠成就無量利益有情的事情。此外，沒有比這更多或更少的了。是哪十種呢？就是諸如來最初顯現大丈夫身，想要讓有情心中生起清凈的信心。大丈夫身對於生起清凈的信心是最殊勝的，這叫做如來的第一件作事。這樣的作事，是諸相隨好所能夠成辦的。另外，諸如來普遍爲了所有有情眾生，發起一切種類的教授加行，這叫做如來的第二件作事。這樣的作事，是四一切種清凈所能夠成辦的。另外，諸如來能夠做一切利益有情的事情，能夠斷除一切所產生的疑惑，這叫做如來的第三件作事。這樣的作事，是如來十力所能夠成辦的。由於前面所說的如來十力，對於能夠成辦一切有情的一切義利，具有堪能。另外，對於如來所證得的十力所提出的問難，只有如來能夠知、能夠見、能夠解、能夠了，只有如來對於那些問難能夠正確回答。另外，諸如來普遍能夠降伏一切其他的論點，普遍能夠成立一切自己的論點，這叫做如來的第四件作事。這樣的作事，是四無所畏所能夠成辦的。另外，諸如來所教化的有情，
【English Translation】 English version: Just as the body in the womb, so too should it be known that the bodies of all Bodhisattvas who have reached the ultimate ground are like this. Just as the body emerging from the womb, so too should it be known that the bodies of all Tathagatas are like this. Just as the mind's activity of an Arhat (one who has attained Nirvana) in a dream, so too should it be known that the mind's activity of a Bodhisattva who has reached the ultimate ground is like this. Just as the mind's activity of an Arhat when awake, so too should it be known that the mind's activity of a Tathagata is like this. Just as the body of a dim lamp, so too should it be known that the wisdom body of a Bodhisattva who has reached the ultimate ground is like this. Just as the body of a bright lamp, so too should it be known that the wisdom body of a Tathagata is like this. Therefore, it should be known that all the assemblies of Bodhisattvas abiding in the ultimate ground have great differences in their wondrous wisdom, body, and mind compared to all the Tathagatas.
Thus, after a Tathagata has attained Bodhi (Enlightenment), they universally perform all Buddha-activities throughout all Buddha-lands in the ten directions. What are called all Buddha-activities? They are the Tathagata's deeds, the Tathagata's actions, which can be summarized into ten types. In this way, each Tathagata's deed and action can accomplish immeasurable benefits for sentient beings. Beyond this, there is nothing more or less. What are these ten? They are that the Tathagatas initially manifest the body of a great person (Mahapurusha), desiring to inspire pure faith in the minds of sentient beings. The body of a great person is the most supreme for generating pure faith; this is called the Tathagata's first action. Such an action is accomplished by the major and minor marks (of a Buddha). Furthermore, the Tathagatas universally initiate all kinds of teaching practices for all sentient beings; this is called the Tathagata's second action. Such an action is accomplished by the four kinds of purity. Furthermore, the Tathagatas can perform all actions that benefit sentient beings and can dispel all arising doubts; this is called the Tathagata's third action. Such an action is accomplished by the ten powers of a Tathagata. Because of the aforementioned ten powers of a Tathagata, they are capable of accomplishing all benefits and welfare for all sentient beings. Furthermore, regarding the questions raised about the ten powers attained by the Tathagata, only the Tathagata can know, see, understand, and realize them; only the Tathagata can correctly answer those questions. Furthermore, the Tathagatas can universally subdue all other doctrines and universally establish all their own doctrines; this is called the Tathagata's fourth action. Such an action is accomplished by the four fearlessnesses. Furthermore, the sentient beings who are transformed by the Tathagatas,
于佛教敕若正安住不正安住。如來於彼心無雜染。是名如來第五作事。如是作事。三種念住所能成辦。又諸如來如自所言即如是作。是名如來第六作事。如是作事。三種不護所能成辦。又諸如來常以佛眼于晝夜分遍觀世間。是名如來第七作事。如是作事。如來大悲所能成辦。又諸如來頓於一切一切作事皆無退舍。是名如來第八作事。如是作事無忘失法所能成辦。又諸如來所行儀軌。如實隨轉無越作用。是名如來第九作事。如是作事。永害習氣所能成辦。又諸如來於其能引無義聚法。于不能引有義聚法亦不能引無義聚法。簡擇舍離。于其能引有義聚法。為眾宣說開示顯發。是名如來第十作事。如是作事。一切種妙智所能成辦。如是如來由前所說百四十種不共佛法。能作如來一切所作一切佛事。如是佛事若廣分別不易可數。乃至俱胝那庾多百千大劫說不能盡。
如是所說諸如來住諸如來地。名為建立。何以故。依此住此希求品類。諸菩薩眾。于菩薩學能正修學。亦依住此而有所證。即依住此普能成辦一切有情一切義利。是故說此名為建立。又此一切所說佛法。于利他事最為隨順。一切如來是利他事之所顯現。聲聞獨覺則不如是。是故說名不共佛法。又于如是諸佛法中自有佛法。聲聞獨覺一切一切皆所不得。所謂大悲
【現代漢語翻譯】 現代漢語譯本： 關於佛教，如來對於正確安住和不正確安住的情況，內心都沒有任何雜染。這稱為如來的第五種作為。這種作為，是由三種念住（身念住、受念住、心念住）所能成就的。另外，諸如來正如自己所說的那樣去做。這稱為如來的第六種作為。這種作為，是由三種不護（不護持身惡行、語惡行、意惡行）所能成就的。另外，諸如來常常以佛眼在晝夜觀察世間。這稱為如來的第七種作為。這種作為，是由如來的大悲心所能成就的。另外，諸如來對於一切一切的作為，都不會退舍。這稱為如來的第八種作為。這種作為，是由不忘失正念正法的能力所能成就的。另外，諸如來所行的儀軌，如實地隨順運轉，沒有超越作用。這稱為如來的第九種作為。這種作為，是由永遠斷除習氣所能成就的。另外，諸如來對於能夠引發無意義聚集的法，以及不能引發有意義聚集的法，也都不能引發無意義聚集的法，會進行簡擇舍離。對於能夠引發有意義聚集的法，會為大眾宣說、開示、顯發。這稱為如來的第十種作為。這種作為，是由一切種妙智所能成就的。像這樣，如來由前面所說的百四十種不共佛法，能夠做如來的一切所作，一切佛事。像這樣的佛事，如果廣泛地分別，是不容易計數的，乃至俱胝（千萬）那庾多（兆）百千大劫也說不完。
像這樣所說的諸如來所住的諸如來地，稱為建立。為什麼呢？因為依靠這個住處，希求這種品類的諸菩薩眾，對於菩薩學能夠正確地修學，也依靠住在這裡而有所證悟，即依靠住在這裡普遍地能夠成辦一切有情的一切義利。所以說這稱為建立。另外，這裡所說的一切佛法，對於利益他人的事情最為隨順。一切如來是利益他人事情的顯現，聲聞、獨覺則不是這樣。所以說名為不共佛法。另外，在像這樣的諸佛法中，自有佛法，聲聞、獨覺一切一切都不能得到。所謂大悲。
【English Translation】 English version: Regarding Buddhism, the Tathagata's (如來，one who has thus come) mind is free from defilement regarding both correct and incorrect abiding. This is called the Tathagata's fifth act. This act is accomplished by the three foundations of mindfulness (三種念住，body, sensation, and mind). Furthermore, the Tathagatas act as they speak. This is called the Tathagata's sixth act. This act is accomplished by the three non-protections (三種不護，not protecting against evil deeds of body, speech, and mind). Furthermore, the Tathagatas constantly observe the world day and night with the Buddha-eye. This is called the Tathagata's seventh act. This act is accomplished by the Tathagata's great compassion. Furthermore, the Tathagatas never retreat from any and all actions. This is called the Tathagata's eighth act. This act is accomplished by the non-forgetting of the Dharma. Furthermore, the Tathagatas' conduct follows the proper order without exceeding its function. This is called the Tathagata's ninth act. This act is accomplished by the permanent eradication of habitual tendencies. Furthermore, the Tathagatas discern and abandon that which leads to meaningless accumulation, and also do not induce meaningless accumulation with that which cannot induce meaningful accumulation. They proclaim, reveal, and manifest to the masses that which can induce meaningful accumulation. This is called the Tathagata's tenth act. This act is accomplished by the all-knowing wisdom. Thus, the Tathagata, through the aforementioned one hundred and forty unshared Buddha-dharmas (不共佛法，unique qualities of a Buddha), is able to perform all the Tathagata's actions and all the Buddha-activities. Such Buddha-activities, if extensively differentiated, are difficult to count, even if described for hundreds of thousands of great kalpas (俱胝那庾多百千大劫，an extremely long period of time).
The abodes of the Tathagatas, as described above, are called 'establishment'. Why? Because relying on this abode, bodhisattvas (菩薩眾，beings striving for enlightenment) who aspire to this category can correctly practice the bodhisattva path, and also attain realization by relying on this abode. By relying on this abode, they can universally accomplish all benefits and welfare for all sentient beings. Therefore, this is called 'establishment'. Furthermore, all the Buddha-dharmas described here are most conducive to benefiting others. All Tathagatas are manifestations of benefiting others, which is not the case for Sravakas (聲聞，hearers) and Pratyekabuddhas (獨覺，solitary realizers). Therefore, it is called unshared Buddha-dharma. Furthermore, among these Buddha-dharmas, there are Buddha-dharmas that Sravakas and Pratyekabuddhas cannot attain in any way. Namely, great compassion.
。無忘失法。永害習氣。一切種妙智。自有佛法。雖分似得而一切種皆不圓滿。如來於彼一切。一切悉皆證得。於一切種無不圓滿。最極超過最極殊妙。是故皆說名為不共。
當知此中獨一有義。是不共義。如是圓滿顯示一切菩薩學道及學道果。名菩薩地。具說一切菩薩學道及學道果。一切種教實依處故。又此菩薩地亦名菩薩藏摩怛理迦。亦名攝大乘。亦名開示壞不壞路。亦名無障智凈根本。若諸所有天人世間。或天或人。若諸沙門婆羅門等。於此所說菩薩地中起堅信解。樂聞受持精勤修學廣為他說。下至書持供養恭敬深心愛重。所得福聚以要言之。如薄伽梵于菩薩藏所攝一切微妙經典。樂聞等業宣說顯了分別施設開示稱讚所獲福聚。等無有異。何以故。此菩薩地顯示一切菩薩藏中略標廣釋諸門攝故。於此地中能廣開示法毗柰耶。乃至眾多所化有情。於此正法受持讀誦法隨法行。安住增長廣大勝進。于爾所時像似正法不得興盛正法不滅。若於爾時像似正法當得興盛。即于爾時能引實義所有正法當速滅沒。是故於此菩薩地中起堅信解。樂聞受持乃至廣說。所得福聚無量無邊。
本地分中菩薩地第十五第四持次第瑜伽處發正等菩提心品
如是已說菩薩地義。云何應知此中次第。
謂諸菩薩要先安
【現代漢語翻譯】 現代漢語譯本：無忘失法（不會忘記所有法的能力），永遠斷除習氣（煩惱的殘餘影響），對一切事物都有精妙的智慧。雖然菩薩們自己擁有佛法，但他們所獲得的佛法是不完全圓滿的。如來（佛陀）對這一切都完全證得，對一切事物都圓滿無缺，是最極殊勝的。因此，這些功德被稱為不共（佛陀獨有的）。 應當知道，這裡『獨一』具有特殊的意義，是不共的意義。這樣圓滿地顯示一切菩薩學習佛道以及學習佛道的結果，稱為菩薩地。它完整地說明了一切菩薩學習佛道以及學習佛道的結果，是一切教法真實可靠的依據。此外，這菩薩地也稱為菩薩藏摩怛理迦（菩薩藏論母），也稱為攝大乘（總攝大乘教義），也稱為開示壞與不壞之路（揭示輪迴與涅槃的道路），也稱為無障礙智慧的清凈根本。如果所有天人世間，無論是天還是人，以及所有的沙門（出家修行者）和婆羅門（祭司），對於這部菩薩地中所說的內容生起堅定的信心和理解，喜歡聽聞、接受、奉持，精勤地修學，廣泛地為他人宣說，甚至只是書寫、持有、供養、恭敬、深深地愛重它，那麼他們所獲得的福德，總而言之，就像薄伽梵（佛陀）對於菩薩藏所包含的一切微妙經典，因喜歡聽聞等行為所宣說、顯明、分別、施設、開示、稱讚而獲得的福德一樣，沒有任何差別。為什麼呢？因為這部菩薩地概括了菩薩藏中略標廣釋的各個方面。在這部菩薩地中，能夠廣泛地開示佛法和戒律，乃至使眾多可以被教化的眾生，能夠受持、讀誦這些正法，依法修行，安住、增長、廣大、殊勝地進步。在那個時候，相似於正法的邪法就不能興盛，真正的佛法也不會滅亡。如果在那個時候，相似於正法的邪法得以興盛，那麼能夠引導真實意義的所有正法，將會迅速地滅亡。因此，對於這部菩薩地生起堅定的信心和理解，喜歡聽聞、接受、奉持，乃至廣泛地宣說，所獲得的福德是無量無邊的。 本地分中菩薩地第十五，第四持次第瑜伽處，發正等菩提心品 如上已經講述了菩薩地的意義，應當如何瞭解其中的次第呢？ 也就是說，各位菩薩首先應當安...
【English Translation】 English version: The Dharma of non-forgetfulness (the ability to not forget any Dharma), permanently eradicating habitual tendencies (residual effects of afflictions), and possessing exquisite wisdom regarding all things. Although Bodhisattvas themselves possess the Buddha-dharma, what they attain is not completely perfect. The Tathagata (Buddha) has fully realized all of these, and is perfectly complete in all things, being supremely excellent. Therefore, these qualities are called unshared (unique to the Buddha). It should be known that 'uniqueness' here has a special meaning, which is the meaning of being unshared. Thus, the complete display of all Bodhisattvas learning the path and the results of learning the path is called the Bodhisattva-bhumi (Bodhisattva Ground). It fully explains all Bodhisattvas learning the path and the results of learning the path, being the true and reliable basis for all teachings. Furthermore, this Bodhisattva-bhumi is also called the Bodhisattva-pitaka-matrika (Mother of the Bodhisattva-pitaka), also called the Mahayana-samgraha (Compendium of the Mahayana), also called the showing of the path of destruction and non-destruction (revealing the paths of samsara and nirvana), and also called the pure root of unobstructed wisdom. If all beings in the world of gods and humans, whether gods or humans, as well as all shramanas (ordained practitioners) and Brahmins (priests), generate firm faith and understanding in what is said in this Bodhisattva-bhumi, delight in hearing, accepting, upholding, diligently studying, and widely proclaiming it to others, even just writing, holding, offering, respecting, and deeply cherishing it, then the merit they obtain, in short, is the same as the merit obtained by the Bhagavan (Buddha) for all the subtle sutras contained in the Bodhisattva-pitaka, through proclaiming, revealing, distinguishing, establishing, disclosing, and praising due to the act of delighting in hearing, etc. Why? Because this Bodhisattva-bhumi summarizes the various aspects of the Bodhisattva-pitaka, briefly outlining and extensively explaining them. In this Bodhisattva-bhumi, one can widely expound the Dharma and Vinaya, and even enable many beings who can be taught to uphold and recite these true Dharmas, practice according to the Dharma, abide, grow, expand, and progress excellently. At that time, false Dharmas that resemble the true Dharma will not flourish, and the true Dharma will not perish. If, at that time, false Dharmas that resemble the true Dharma were to flourish, then all the true Dharmas that can lead to the real meaning would quickly perish. Therefore, generating firm faith and understanding in this Bodhisattva-bhumi, delighting in hearing, accepting, upholding, and even widely proclaiming it, the merit obtained is immeasurable and boundless. Bodhisattva-bhumi in the Local Section, Fifteenth, Fourth Upholding the Sequential Yoga Practice, Chapter on Generating the Mind of Right and Equal Bodhi. As the meaning of the Bodhisattva-bhumi has been explained above, how should one understand the sequence within it? That is to say, all Bodhisattvas should first...
住菩薩種性。乃能正發阿耨多羅三藐三菩提心。既發心已方正修行自他利行。于自他利正修行時。得無雜染方便。無雜染故得無厭倦方便。無厭倦故得諸善根增長方便。于諸善根得增長已。能證無上正等菩提。又于如是自他利加行無雜染方便。無厭倦方便。善根增長方便。得大菩提中。將修行時。先於甚深廣大正法安立信解。立信解已訪求正法。求正法已廣為他說。亦于正行自能成辦。于成辦時若由此於此為此應行。即由此於此為此而行。由此於此為此行時。如令福德智慧增長。所應行者即如是行。福德智慧既增長已。于不捨離生死方便能正修行。即於此中正修行時。能行生死無雜染行。即於此中正修行時。能于自樂行無著行。即於此中正修行時。能于無量生死大苦。能正修行無厭倦行。由於生死無厭倦故。能正訪求種種異論。於一切論得無所畏。善知論已復能了知所應為說所可宣說應如是說。由此智故善知世間。如是菩薩善知諸論及世間已。復能如理訪求正法。既訪求已堪能善斷一切有情一切疑惑。如是堪能斷他疑惑。令自福德展轉增長。福德資糧漸得圓滿。令自智慧亦轉增長。智慧資糧漸得圓滿。二種資糧既圓滿已。于諦行相菩提分法無倒修中能勤修行。于修方便能正了知。即持如是正勤所修。迴向大乘般涅槃果
【現代漢語翻譯】 現代漢語譯本： 安住于菩薩種性，才能真正發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。發起此心后，方纔如法修行自利利他的行為。在如法修行自利利他行為時，獲得沒有雜染的方便。因為沒有雜染，所以獲得沒有厭倦的方便。因為沒有厭倦，所以獲得各種善根增長的方便。在各種善根得到增長后，能夠證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 此外，對於這樣的自利利他加行，獲得沒有雜染的方便，沒有厭倦的方便，善根增長的方便，以及獲得大菩提（Mahabodhi，偉大的覺悟）的過程中，在修行時，首先在甚深廣大的正法中安立信解。建立信解后，尋訪正法。尋訪正法后，廣泛地為他人宣說。也能親自成辦正行。在成辦時，如果由此對於此，為此應該行，就由此對於此，為此而行。由此對於此，為此行時，如果能令福德智慧增長，就如是行。福德智慧增長后，對於不捨離生死的方便能夠如法修行。即於此中如法修行時，能夠行生死而沒有雜染的行為。即於此中如法修行時，能夠對於自身的安樂行沒有執著的行為。即於此中如法修行時，能夠對於無量生死大苦，如法修行沒有厭倦的行為。 由於對於生死沒有厭倦，所以能夠如法尋訪種種不同的論點。對於一切論點都能無所畏懼。善於瞭解論點后，又能了知應該為誰宣說，可以宣說什麼，應該如何宣說。由於這種智慧，善於瞭解世間。像這樣，菩薩善於瞭解各種論點和世間后，又能如理如法地尋訪正法。尋訪到正法后，能夠善於斷除一切有情的一切疑惑。像這樣能夠斷除他人疑惑，使自己的福德輾轉增長。福德資糧逐漸得到圓滿，使自己的智慧也輾轉增長。智慧資糧逐漸得到圓滿。 兩種資糧圓滿后，在諦行相（真實的行相）菩提分法（Bodhipaksa-dharma，菩提的組成部分）的無倒修行中能夠勤奮修行。對於修行的方便能夠正確瞭解。然後將如此正勤所修的功德，迴向于大乘般涅槃（Mahayana-parinirvana，大乘的完全解脫）的果位。
【English Translation】 English version: Abiding in the Bodhisattva lineage, one can then truly generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Having generated this mind, one then correctly practices self-benefit and the benefit of others. While correctly practicing self-benefit and the benefit of others, one obtains the means of being without defilement. Because of being without defilement, one obtains the means of being without weariness. Because of being without weariness, one obtains the means of increasing all good roots. Having increased all good roots, one is able to realize Anuttara-samyak-sambodhi (supreme perfect enlightenment). Furthermore, in such practice of self-benefit and the benefit of others, obtaining the means of being without defilement, the means of being without weariness, the means of increasing good roots, and in the process of obtaining Mahabodhi (great enlightenment), when practicing, one first establishes faith and understanding in the profound and vast Dharma. Having established faith and understanding, one seeks the Dharma. Having sought the Dharma, one widely proclaims it to others. One is also able to personally accomplish correct practice. When accomplishing it, if by this, for this, one should act, then by this, for this, one acts. When acting by this, for this, if it increases merit and wisdom, one acts accordingly. Having increased merit and wisdom, one is able to correctly practice the means of not abandoning Samsara (cycle of rebirth). While correctly practicing in this, one is able to practice Samsara without defilement. While correctly practicing in this, one is able to practice non-attachment to one's own happiness. While correctly practicing in this, one is able to correctly practice non-weariness towards the immeasurable great suffering of Samsara. Because of not being weary of Samsara, one is able to correctly seek various different viewpoints. One is able to be fearless towards all viewpoints. Having skillfully understood the viewpoints, one is then able to know who should be spoken to, what can be spoken, and how it should be spoken. Because of this wisdom, one skillfully understands the world. In this way, having skillfully understood various viewpoints and the world, the Bodhisattva is then able to seek the Dharma in accordance with reason. Having sought it, one is capable of skillfully resolving all doubts of all sentient beings. Being capable of resolving the doubts of others in this way, one causes one's own merit to increase progressively. The accumulation of merit gradually becomes complete, causing one's own wisdom to also increase progressively. The accumulation of wisdom gradually becomes complete. Having completed the two accumulations, one is able to diligently practice in the faultless practice of the Bodhipaksa-dharma (factors of enlightenment) in the aspect of truth. One is able to correctly understand the means of practice. Then, one dedicates the merit of such diligently practiced virtues to the fruit of Mahayana-parinirvana (the great vehicle's complete nirvana).
。不求聲聞及獨覺乘般涅槃果。既得如是方便善巧。能於一切菩薩語言聽聞受持。依修力故。于昔未聞所有諸法一切種相皆能辨了。于陀羅尼無礙辯才皆得圓滿。為欲永斷一切障故。精勤修習三解脫門。即於此中正修行時。為斷自他一切顛倒增上慢故。勤修正行。如是能於一切種相。正行圓滿。如是正行得圓滿已。於一切有情及聲聞獨覺皆為殊勝。所謂正行功德殊勝。及可稱讚功德殊勝。當知此中正行功德殊勝菩薩。為利自他勤修正行。用利他事以為自事。聲聞獨覺則不如是。由諸菩薩用利他事為自事故。於一切有情起如自己平等之心。由起如是平等心故。于諸有情常施恩惠不望其報。菩薩如是勤修行時。常于有情發起希望。欲令彼得利益安樂。由是利益安樂意樂。常能起作不虛加行。當知是名展轉引發正行功德殊勝。當知此中稱讚功德殊勝菩薩。于諸佛所獲得授記。非諸聲聞亦非獨覺。得授記已便能安住不退轉地。安住此中能於一切決定所作。恒常所作。獲得堅固無忘失法。如是堅固無忘失法。諸佛菩薩施設。在於一切有情最上施設。普於一切所應作事能無退失。于未得退亦無退失。無退失時恒常無間一切善法運運增長如明分月。由諸善法轉增長故。菩薩爾時得名真實不名相似。由得真實菩薩名故。於一切種一切有
【現代漢語翻譯】 現代漢語譯本：不追求聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行方式）和獨覺乘（Pratyekabuddhayāna，無需依賴他人教導，獨自證悟的修行方式）的涅槃果位。既然獲得了這樣的方便善巧，就能聽聞、受持一切菩薩的語言。依靠修行的力量，對於過去未曾聽聞的所有諸法的一切種相，都能辨別瞭解。對於陀羅尼（dhāraṇī，總持，記憶和保持佛法的能力）的無礙辯才，都能得到圓滿。爲了永遠斷除一切障礙，精勤修習三解脫門（三解脫門：空解脫門、無相解脫門、無愿解脫門）。就在這其中如法修行時，爲了斷除自己和他人的所有顛倒增上慢，勤奮修正行。這樣就能對於一切種相，正行圓滿。如此正行得到圓滿后，對於一切有情（sattvas，眾生）以及聲聞、獨覺，都成為殊勝。所謂正行功德殊勝，以及可稱讚功德殊勝。應當知道，此中正行功德殊勝的菩薩，爲了利益自己和他人，勤奮修正行，把利益他人的事情當作自己的事情。聲聞和獨覺則不如這樣。由於諸菩薩把利益他人的事情當作自己的事情，對於一切有情生起如同自己一樣的平等之心。由於生起這樣的平等心，對於諸有情常常施與恩惠而不期望回報。菩薩這樣勤奮修行時，常常對於有情發起希望，想要讓他們得到利益安樂。由於這種利益安樂的意樂，常常能夠發起不虛假的加行。應當知道，這叫做展轉引發正行功德殊勝。應當知道，此中稱讚功德殊勝的菩薩，在諸佛那裡獲得授記（vyākaraṇa，預言未來成佛）。這不是諸聲聞也不是獨覺能夠獲得的。得到授記后，便能安住于不退轉地（avaivartika-bhūmi，不會退轉的境界）。安住於此中，能夠對於一切決定所作、恒常所作，獲得堅固無忘失法。像這樣堅固無忘失法，諸佛菩薩的施設，在於一切有情中最上的施設。普遍對於一切所應該做的事情能夠沒有退失，對於未得到的退失也沒有退失。沒有退失時，恒常無間一切善法運運增長，如同明亮的月亮。由於諸善法輾轉增長的緣故，菩薩爾時得到真實的名稱，不叫做相似。由於得到真實菩薩的名稱，對於一切種類的一切有 情
【English Translation】 English version: Not seeking the Nirvāṇa fruit of the Śrāvakayāna (the vehicle of hearers, those who attain enlightenment by listening to the Dharma) and the Pratyekabuddhayāna (the vehicle of solitary Buddhas, those who attain enlightenment independently without a teacher). Having obtained such skillful means, one can listen to, receive, and uphold all the languages of Bodhisattvas. Relying on the power of practice, one can discern and understand all aspects of all Dharmas (teachings) that were previously unheard. One can perfect unobstructed eloquence in Dhāraṇī (memory and retention of the Dharma). In order to permanently cut off all obstacles, one diligently practices the three doors of liberation (three doors of liberation: emptiness, signlessness, and wishlessness). While practicing correctly in this, one diligently cultivates right practice in order to cut off all inverted arrogance of oneself and others. In this way, one can perfect right practice in all aspects. Having perfected right practice in this way, one becomes superior to all sentient beings (sattvas), Śrāvakas, and Pratyekabuddhas. This is called the excellence of right practice merit and the excellence of praiseworthy merit. It should be known that the Bodhisattva who excels in right practice merit diligently cultivates right practice for the benefit of oneself and others, taking the benefit of others as one's own affair. Śrāvakas and Pratyekabuddhas are not like this. Because Bodhisattvas take the benefit of others as their own affair, they generate a mind of equality towards all sentient beings as if they were oneself. Because they generate such a mind of equality, they constantly bestow kindness on sentient beings without expecting reward. When Bodhisattvas diligently practice in this way, they constantly generate hope for sentient beings, wanting them to obtain benefit and happiness. Because of this intention of benefit and happiness, they are constantly able to initiate unfeigned effort. It should be known that this is called the excellence of right practice merit that is generated through mutual influence. It should be known that the Bodhisattva who excels in praiseworthy merit receives predictions (vyākaraṇa, prophecies of future Buddhahood) from all the Buddhas. This is not something that Śrāvakas or Pratyekabuddhas can obtain. Having received the prediction, one can abide in the stage of non-retrogression (avaivartika-bhūmi, the state of no return). Abiding in this, one can obtain firm and unfailing Dharma for all that is determined to be done and constantly done. Such firm and unfailing Dharma, established by the Buddhas and Bodhisattvas, is the supreme establishment among all sentient beings. Universally, one can be without retrogression in all that should be done, and there is no retrogression in what has not been obtained. When there is no retrogression, all good Dharmas constantly and uninterruptedly increase like the bright moon. Because all good Dharmas increase in turn, the Bodhisattva at that time obtains the true name and is not called similar. Because one obtains the true name of Bodhisattva, for all kinds of all sentient
情調伏方便。如實了知。如實知故。一切安立皆得善巧。從此尋求於此尋求由此尋求。既尋求已由此究竟皆正安立。如是名為一切安立皆得善巧。于諸安立得善巧故。復于教授能得善巧。于其教授得善巧故。復能獲得無量所緣三摩地王。獲得如是三摩地已能不唐捐。宣說正法種種行相。說正法時皆有勝果。能于大乘究竟出離。以依大性而出離故能攝大乘。由此復于彼彼大乘出離位中。得彼彼名。一切菩薩同共。此名一切世間諸佛菩薩皆共安立皆共稱歎。當知是名所可稱讚功德殊勝。由得如是殊勝名故。當知獲得諸菩薩相。諸相所相成就其相如是。正行一切種相在家出家二分菩薩所能成辦。於二分中能成辦已。正行堅固於諸善品。獲得一向增上意樂。如是意樂或在家品所應攝受。或出家品所應攝受。或於善品能正安立乃至安住。從此已上。故作意思受諸有生。于彼生處常得值遇諸佛菩薩。及能起作一切有情諸饒益事。恒常無間蒙佛菩薩無倒教授。任持善品領受殊勝證得分位。由領受故於可稱讚攝受殊勝證得分位。能正安處如己舍宅。住此位已能於後后殊勝分位一切種相。覺慧升進。漸次乃至到于究竟。于其中間不生喜足。如是升進證得究竟。從此不求其餘上地。已到究竟極邊際故名得無上。
是名菩薩地義次第。
【現代漢語翻譯】 現代漢語譯本：調伏煩惱的方便法門，能夠如實地瞭解。因為如實瞭解的緣故，對於一切的安立都能善巧運用。從這裡尋求，在那裡尋求，通過這種方式尋求，既然已經尋求，通過這種方式究竟，都能夠正確地安立。這被稱為對於一切安立都能善巧運用。因為對於各種安立能夠善巧運用，所以對於教授也能善巧。因為對於教授能夠善巧，所以能夠獲得無量所緣的三摩地王（專注的最高境界）。獲得這樣的三摩地之後，就能夠不虛度光陰，宣說正法種種行相。說正法的時候，都會有殊勝的果報。能夠在大乘（佛教教義）中究竟出離。因為依靠大乘的性質而出離的緣故，能夠攝受大乘。因此又在那些大乘出離的位次中，得到那些名稱。一切菩薩共同擁有這個名稱，一切世間的諸佛菩薩都共同安立，共同稱讚。應當知道這個名稱是值得稱讚的，功德殊勝。因為得到這樣殊勝的名稱的緣故，應當知道獲得了諸菩薩的相。這些相所象徵的，成就了這些相，就是這樣。正確地修行一切種相，在家和出家兩類菩薩所能夠成就的。在這兩類中能夠成就之後，正確地修行，堅定地對於各種善品，獲得一向增上的意樂（強烈的願望）。這樣的意樂，或者是在家品所應當攝受的，或者是出家品所應當攝受的，或者對於善品能夠正確地安立乃至安住。從這以上，因為有意識地接受各種有生（輪迴），在那些生處常常能夠遇到諸佛菩薩，並且能夠發起和做一切有情眾生的饒益之事。恒常不斷地蒙受佛菩薩無倒的教授，任持善品，領受殊勝的證得分位。因為領受的緣故，對於可以稱讚的攝受殊勝證得分位，能夠正確地安處，如同自己的家宅。安住在這樣的位次之後，能夠對於後後的殊勝分位的一切種相，覺慧升進，逐漸乃至到達究竟。在其中間不生喜足。這樣升進，證得究竟。從此不再尋求其他的上地，因為已經到達究竟的極邊際的緣故，名為得到無上（最高的境界）。 是名菩薩地義次第。
【English Translation】 English version: The skillful means of subduing afflictions allow one to truly understand. Because of this true understanding, one becomes adept at all establishments. Seeking from here, seeking from there, seeking through this means, having sought, and ultimately through this means, all are correctly established. This is called being adept at all establishments. Because of being adept at all establishments, one becomes adept at teachings. Because of being adept at teachings, one can attain the immeasurable Samādhi King (highest state of concentration) with its objects of focus. Having attained such Samādhi, one can non-vainly proclaim the Dharma (teachings) in its various aspects. When proclaiming the Dharma, there are always superior results. One can ultimately transcend within the Mahāyāna (Great Vehicle Buddhism). Because of transcending based on the nature of the Mahāyāna, one can embrace the Mahāyāna. Therefore, in those positions of transcendence within the Mahāyāna, one obtains those names. All Bodhisattvas (enlightenment beings) share this name; all Buddhas and Bodhisattvas in all worlds commonly establish and praise it. Know that this name is worthy of praise, with supremely virtuous qualities. Because of obtaining such a supreme name, know that one obtains the characteristics of a Bodhisattva. These characteristics, which are symbolized by these signs, fulfill these characteristics in this way. Correctly practicing all aspects, both lay and monastic Bodhisattvas can accomplish this. Having accomplished this in both categories, correctly practicing, firmly establishing oneself in all virtuous qualities, one obtains a consistently increasing aspiration. Such aspiration, whether it should be embraced by the lay category or the monastic category, can correctly establish and abide in virtuous qualities. From this point onward, intentionally accepting rebirth, in those places of rebirth, one constantly encounters Buddhas and Bodhisattvas, and can initiate and perform all beneficial deeds for all sentient beings. Constantly and without interruption, one receives the flawless teachings of Buddhas and Bodhisattvas, upholding virtuous qualities and receiving superior realized states. Because of receiving, one can correctly dwell in the praiseworthy, embraced, superior realized states, as if in one's own home. Having dwelt in this state, one can, in all aspects of the subsequent superior states, advance in wisdom, gradually reaching the ultimate. In the meantime, one does not become complacent. Advancing in this way, one attains the ultimate. From this point on, one does not seek other higher grounds, because one has reached the ultimate boundary, and is called 'having attained the unsurpassed' (highest state). This is the sequential meaning of the Bodhisattva grounds.
本地分中有餘依地第十六
如是已說菩薩地。云何有餘依地。當知此地有三種相。一者地施設安立。二者寂靜施設安立。三者依施設安立。
云何地施設安立。謂有餘依地。除五地一分。謂無心地。修所成地聲聞地。獨覺地。菩薩地。除一地全。謂無餘依地。所餘諸地名有餘依地。是名地施設安立。
云何寂靜施設安立。謂由四種寂靜。施設安立有餘依地。一由苦寂靜故。二由煩惱寂靜故。三由不損惱有情寂靜故。四由舍寂靜故。云何苦寂靜。謂阿羅漢苾芻。諸漏永盡。所有當來後有眾苦皆悉永斷。已得遍知。如多羅樹斷截根頂不復現前。由得當來不生法故。是名苦寂靜。云何煩惱寂靜。謂阿羅漢苾芻。貪慾永斷。瞋恚永斷。愚癡永斷。一切煩惱皆悉永斷。由得畢竟不生法故。是名煩惱寂靜。云何不損惱有情寂靜。謂阿羅漢苾芻。貪慾永盡。瞋恚永盡。愚癡永盡。一切煩惱皆悉永盡。不造諸惡修習諸善。是名不損惱有情寂靜。云何舍寂靜。謂阿羅漢苾芻。諸漏永盡。於六恒住。恒常無間多分安住。謂眼見色已不喜不憂。安住上舍正念正知。如是耳聞聲已鼻嗅香已舌嘗味已身覺觸已意了法已。不喜不憂安住上舍正念正知。是名舍寂靜。即依如是四種寂靜說有餘依地。最極寂靜最極清涼。是名
【現代漢語翻譯】 現代漢語譯本 本地分中有餘依地第十六
如是已說了菩薩地。什麼是「有餘依地」呢？應當知道此地有三種相：一是地的施設安立，二是寂靜的施設安立，三是依的施設安立。
什麼是地的施設安立？ 所謂「有餘依地」，是除了五地的一部分，即無心地、修所成地、聲聞地、獨覺地、菩薩地，以及除了一地的全部，即無餘依地，剩下的所有諸地，就叫做「有餘依地」。 這就叫做地的施設安立。
什麼是寂靜的施設安立？ 所謂由四種寂靜，施設安立「有餘依地」：一是由苦的寂靜的緣故，二是由煩惱的寂靜的緣故，三是由不損害有情的寂靜的緣故，四是由舍的寂靜的緣故。 什麼是苦的寂靜？ 所謂阿羅漢（Arhat）比丘（bhiksu），諸漏永遠斷盡，所有未來後有的眾苦都全部永遠斷除，已經得到遍知，就像多羅樹斷截根頂，不再重新出現，由於得到未來不生的法。 這就叫做苦的寂靜。 什麼是煩惱的寂靜？ 所謂阿羅漢比丘，貪慾永遠斷除，瞋恚永遠斷除，愚癡永遠斷除，一切煩惱都全部永遠斷除，由於得到畢竟不生的法。 這就叫做煩惱的寂靜。 什麼是不損害有情的寂靜？ 所謂阿羅漢比丘，貪慾永遠斷盡，瞋恚永遠斷盡，愚癡永遠斷盡，一切煩惱都全部永遠斷盡，不造作諸惡，修習諸善。 這就叫做不損害有情的寂靜。 什麼是舍的寂靜？ 所謂阿羅漢比丘，諸漏永遠斷盡，對於六種恒常安住的狀態，恒常無間地、大部分時間安住其中，即眼睛看見色塵之後，不喜不憂，安住于上舍、正念、正知； 如此，耳朵聽到聲音之後，鼻子嗅到香氣之後，舌頭嚐到味道之後，身體感覺到觸覺之後，意識了別法塵之後，不喜不憂，安住于上舍、正念、正知。 這就叫做舍的寂靜。 依于如此四種寂靜，說「有餘依地」是最極寂靜、最極清涼的。
【English Translation】 English version Section Sixteen on the Ground with Remainder of Attachment in the Local Division
Having thus explained the Bodhisattva Ground, what is the Ground with Remainder of Attachment? Know that this ground has three aspects: first, the establishment of the ground; second, the establishment of tranquility; and third, the establishment of dependence.
What is the establishment of the ground? The Ground with Remainder of Attachment is defined as all grounds except for a portion of the five grounds—namely, the Ground of No-Mind, the Ground Accomplished by Cultivation, the Hearer Ground (Sravaka-bhumi), the Solitary Buddha Ground (Pratyekabuddha-bhumi), and the Bodhisattva Ground (Bodhisattva-bhumi)—and except for one ground in its entirety, namely, the Ground without Remainder of Attachment. The remaining grounds are called the Ground with Remainder of Attachment. This is called the establishment of the ground.
What is the establishment of tranquility? The Ground with Remainder of Attachment is established by means of four kinds of tranquility: first, tranquility due to the cessation of suffering; second, tranquility due to the cessation of afflictions; third, tranquility due to not harming sentient beings; and fourth, tranquility due to equanimity. What is the tranquility of suffering? It is when an Arhat (Arhat) bhiksu (bhiksu) has completely exhausted all outflows (asrava), and all future sufferings of subsequent existences are completely cut off, having attained complete knowledge, like a tala tree whose root and crown have been severed and no longer reappear, due to attaining the dharma of non-arising in the future. This is called the tranquility of suffering. What is the tranquility of afflictions? It is when an Arhat bhiksu has completely cut off greed, completely cut off hatred, completely cut off delusion, and completely cut off all afflictions, due to attaining the dharma of ultimate non-arising. This is called the tranquility of afflictions. What is the tranquility of not harming sentient beings? It is when an Arhat bhiksu has completely exhausted greed, completely exhausted hatred, completely exhausted delusion, and completely exhausted all afflictions, not creating any evils and cultivating all virtues. This is called the tranquility of not harming sentient beings. What is the tranquility of equanimity? It is when an Arhat bhiksu has completely exhausted all outflows, and constantly dwells, without interruption and for the most part, in the six constant abodes: that is, having seen a form with the eye, he is neither pleased nor displeased, abiding in superior equanimity, right mindfulness, and right knowledge; likewise, having heard a sound with the ear, having smelled a scent with the nose, having tasted a flavor with the tongue, having felt a touch with the body, having cognized a dharma with the mind, he is neither pleased nor displeased, abiding in superior equanimity, right mindfulness, and right knowledge. This is called the tranquility of equanimity. Based on these four kinds of tranquility, the Ground with Remainder of Attachment is said to be the most tranquil and the most cool.
寂靜施設安立。
云何依施設安立。謂有八種依。一施設依。二攝受依。三住持依。四流轉依。五障礙依。六苦惱依。七適悅依。八後邊依。云何施設依。謂五取蘊由依此故。施設我及有情命者生者能養育者。補特伽羅意生儒童等諸想等。想假用言說。及依此故。施設如是名字如是生類。如是種姓如是飲食。如是領受苦樂如是。長壽如是久住。如是壽量邊際等諸想等想。假用言說。云何攝受依。謂七攝受事。即自己父母妻子。奴婢作使僮僕。朋友眷屬。七攝受事。如前意地已廣分別。依此了知諸有情類有所攝受。云何住持依。謂四種食。即假食。觸食。意思食。識食。由依此故已生有情住立支援。又能攝養諸求有者。云何流轉依。謂四種識住及十二緣起。即色趣識住。受趣識住。想趣識住。行趣識住。及無明緣行行緣識。廣說乃至生緣老死。由依此故。諸有情類於五趣生死隨順流轉。云何障礙依。謂諸天魔隨有彼彼修善法處。即往其前為作障礙。云何苦惱依。謂一切欲界皆名苦惱依。由依此故令諸有情領受憂苦。云何適悅依。謂靜慮等至樂名適悅依。由依此故。諸有情類若即於此現入彼定。若生於彼長夜領受靜慮等至所有適悅。云何後邊依。謂阿羅漢相續諸蘊。由依此故說諸阿羅漢任持最後身。問阿羅漢苾芻諸
【現代漢語翻譯】 現代漢語譯本：寂靜施設的安立。
什麼是依施設而安立？有八種所依。一是施設依，二是攝受依，三是住持依，四是流轉依，五是障礙依，六是苦惱依，七是適悅依，八是後邊依。
什麼是施設依？即五取蘊，由於依靠它，才能施設『我』以及有情（Sattvas，眾生），命者（Jīva，有生命者），生者（Janman，出生者），能養育者（Poshaka，養育者），補特伽羅（Pudgala，補特伽羅，意為人或個體），意生（Manomaya，意生身），儒童（Kumāra，童子）等各種想法等等。這些想法只是假借言語來表達。並且依靠它，才能施設這樣的名字，這樣的生類，這樣的種姓，這樣的飲食，這樣領受苦樂，這樣長壽，這樣久住，這樣壽命的邊際等等各種想法等等。這些想法只是假借言語來表達。
什麼是攝受依？即七種攝受之事，也就是自己、父母、妻子、奴婢、作使、僮僕、朋友眷屬。這七種攝受之事，已經在前面的意地中詳細分別過了。依靠這些，可以了知各種有情都有所攝受。
什麼是住持依？即四種食，也就是段食（Kabalikahara，又稱摶食），觸食（Sparshahara），意思食（Manosamcetanahara），識食（Vijnanahara）。由於依靠這些，已經出生的有情才能住立和支援，並且能夠攝養那些尋求存在的眾生。
什麼是流轉依？即四種識住和十二緣起，也就是色趣識住，受趣識住，想趣識住，行趣識住，以及無明緣行，行緣識，廣說乃至生緣老死。由於依靠這些，各種有情在五趣（五道）生死中隨順流轉。
什麼是障礙依？即諸天魔，無論在何處有人修習善法，他們就前往那裡製造障礙。
什麼是苦惱依？即一切欲界都稱為苦惱依。由於依靠它，使得各種有情領受憂愁和痛苦。
什麼是適悅依？即靜慮（Dhyana，禪定）等至樂稱為適悅依。由於依靠它，各種有情或者立即在此現入彼定，或者生於彼處，長夜領受靜慮等至所帶來的適悅。
什麼是後邊依？即阿羅漢（Arhat，阿羅漢，斷盡煩惱者）相續的諸蘊。由於依靠它，才說諸阿羅漢任持最後的身體。 問：阿羅漢比丘的各種...
【English Translation】 English version: The Establishment of Tranquility.
What is establishment based on designation? There are eight kinds of bases: 1. Designation base, 2. Acceptance base, 3. Sustaining base, 4. Transmigration base, 5. Obstruction base, 6. Suffering base, 7. Pleasure base, 8. Subsequent base.
What is the designation base? It refers to the five aggregates of grasping (Panca-upadanaskandha). Because of relying on these, we designate 'I' and sentient beings (Sattvas), life-holders (Jīva), those who are born (Janman), those who can nourish (Poshaka), individuals (Pudgala), mind-born beings (Manomaya), youths (Kumāra), and other such concepts. These concepts are merely used as a means of expression. And because of relying on these, we designate such names, such species, such castes, such foods, such experiences of suffering and pleasure, such longevity, such duration of existence, such limits of lifespan, and other such concepts. These concepts are merely used as a means of expression.
What is the acceptance base? It refers to the seven things to be accepted, namely oneself, parents, wife, slaves, servants, hired workers, friends, and relatives. These seven things to be accepted have already been extensively explained in the previous section on the mind-basis. Relying on these, we can understand that all sentient beings have something to accept.
What is the sustaining base? It refers to the four kinds of food: namely, solid food (Kabalikahara), contact food (Sparshahara), volitional food (Manosamcetanahara), and consciousness food (Vijnanahara). Because of relying on these, sentient beings who have already been born can stand and be supported, and can also nourish those who seek existence.
What is the transmigration base? It refers to the four abodes of consciousness and the twelve links of dependent origination, namely, consciousness abiding in form, consciousness abiding in feeling, consciousness abiding in perception, consciousness abiding in mental formations, and ignorance conditioning action, action conditioning consciousness, and so on, up to birth conditioning old age and death. Because of relying on these, various sentient beings transmigrate in accordance with the cycle of birth and death in the five realms (Gati).
What is the obstruction base? It refers to the gods and demons who, wherever there is a place where someone is practicing virtuous Dharma, go there to create obstacles.
What is the suffering base? It refers to all of the desire realm, which is called the suffering base. Because of relying on it, various sentient beings experience sorrow and suffering.
What is the pleasure base? It refers to the bliss of meditative absorption (Dhyana), which is called the pleasure base. Because of relying on it, various sentient beings either immediately enter that samadhi in this life, or are born in that realm and experience the pleasure of meditative absorption for a long time.
What is the subsequent base? It refers to the aggregates of an Arhat (Arhat, one who has extinguished all defilements) in their final existence. Because of relying on it, it is said that the Arhats maintain their last body. Question: The various...
漏永盡住有餘依地。當言與幾種依共相應耶。答當言與一種依一向相應。謂後邊依。與六攝受事不共相應。與流轉依與障礙依。一向全不相應。與所餘依非相應非不相應。是名依施設安立。
本地分中無餘依地第十七
如是已說有餘依地。云何無餘依地。當知此地亦有三相。一者地施設安立。二者寂滅施設安立。三者寂滅異門安立。
云何地施設安立。謂先所除五地一分。當知即此無餘依地所攝。謂無心地。修所成地。聲聞地。獨覺地。菩薩地。
云何寂滅施設安立。謂由二種寂滅。施設安立如是無餘依地。一由寂靜寂滅故。二由無損惱寂滅故。云何寂靜寂滅。謂先於有餘依地。獲得觸證四種寂靜。今無餘依涅槃界中。亦有最勝四種寂靜。一數教寂靜。二一切依寂靜。三依依苦寂靜。四依依苦生疑慮寂靜。如說。
由無下劣心 能忍受勤苦 彼所趣解脫 譬如燈盡滅
云何無損惱寂滅。謂與一切依不相應。違背一切煩惱諸苦流轉生起。轉依所顯真無漏界。如說苾芻永寂滅名真安樂住。又如說言實有無生無起無作無為無等生起。亦有有生有起有作有為有等生起。若當無有無生無起無作無為無等生起。我終不說有生有起有作有為有等生起有永出離。由實有無生無起無作無為無等
【現代漢語翻譯】 現代漢語譯本 『漏永盡住有餘依地』（lou yong jin zhu you yu yi di，指阿羅漢的境界，仍有殘餘的煩惱和業力）應當說與幾種『依』（yi，依賴，執著）共同相應呢？回答是，應當說與一種『依』一向相應，即後邊『依』。與六種『攝受事』（she shou shi，指六種感官的接受）不共同相應。與『流轉依』（liu zhuan yi，輪迴的依賴）和『障礙依』（zhang ai yi，障礙的依賴）一向完全不相應。與其餘的『依』非相應也非不相應。這叫做『依』的施設安立。
本地分中無餘依地第十七
像這樣已經說了『有餘依地』（you yu yi di，仍有殘餘的煩惱和業力的境界）。什麼是『無餘依地』（wu yu yi di，完全沒有煩惱和業力的境界）呢？應當知道此地也有三種相：一是地的施設安立，二是寂滅的施設安立，三是寂滅異門的安立。
什麼是地的施設安立？是指先前所去除的五地的一部分，應當知道這就是『無餘依地』所包含的。即無心地、修所成地、聲聞地、獨覺地、菩薩地。
什麼是寂滅的施設安立？是指由兩種寂滅來施設安立這樣的『無餘依地』：一是由寂靜寂滅的緣故，二是由無損惱寂滅的緣故。什麼是寂靜寂滅？是指先前在『有餘依地』，獲得觸證四種寂靜，現在在『無餘依涅槃界』（wu yu yi nie pan jie，完全沒有煩惱和業力的涅槃境界）中，也有最殊勝的四種寂靜：一是數教寂靜，二是『一切依』寂靜，三是『依依苦』寂靜，四是『依依苦』生疑慮寂靜。如經中所說：
『由無下劣心，能忍受勤苦，彼所趣解脫，譬如燈盡滅。』
什麼是無損惱寂滅？是指與一切『依』不相應，違背一切煩惱諸苦的流轉生起，是轉依所顯現的真無漏界。如經中所說，『苾芻（bi chu，比丘）永寂滅名真安樂住』。又如經中所說：『真實有無生無起無作無為無等生起，也有有生有起有作有為有等生起。如果當沒有無生無起無作無為無等生起，我終究不會說有生有起有作有為有等生起有永恒的出離。』由於真實有無生無起無作無為無等
【English Translation】 English version 『When the outflows are exhausted, abiding in the realm of remainder-attachment』 (lou yong jin zhu you yu yi di, referring to the state of an Arhat who still has residual afflictions and karma), how many kinds of 『attachments』 (yi, dependencies, clinging) should be said to be jointly associated with it? The answer is, it should be said that it is always associated with one kind of 『attachment,』 namely, the later 『attachment.』 It is not jointly associated with the six 『receptive matters』 (she shou shi, referring to the reception of the six senses). It is completely unassociated with 『attachment to transmigration』 (liu zhuan yi, dependence on reincarnation) and 『attachment to obstacles』 (zhang ai yi, dependence on obstacles). It is neither associated nor unassociated with the remaining 『attachments.』 This is called the establishment of 『attachment.』
Seventeenth Section on the Realm of Remainder-Attachment in the Local Division
Having thus spoken of the 『realm of remainder-attachment』 (you yu yi di, the state with residual afflictions and karma), what is the 『realm of no remainder-attachment』 (wu yu yi di, the state completely free from afflictions and karma)? It should be known that this realm also has three aspects: first, the establishment of the realm; second, the establishment of quiescence; and third, the establishment of different aspects of quiescence.
What is the establishment of the realm? It refers to a portion of the five realms previously eliminated, which should be known to be included in this 『realm of no remainder-attachment.』 Namely, the realm of no-mind, the realm accomplished through cultivation, the realm of the Sravakas, the realm of the Pratyekabuddhas, and the realm of the Bodhisattvas.
What is the establishment of quiescence? It refers to the establishment of such a 『realm of no remainder-attachment』 through two kinds of quiescence: first, due to tranquil quiescence; second, due to harmless quiescence. What is tranquil quiescence? It refers to the attainment and realization of four kinds of tranquility in the 『realm of remainder-attachment』 previously. Now, in the 『Nirvana realm of no remainder-attachment』 (wu yu yi nie pan jie, the Nirvana state completely free from afflictions and karma), there are also the most supreme four kinds of tranquility: first, tranquility of numerical teachings; second, tranquility of 『all attachments』; third, tranquility of 『attachment to suffering based on attachment』; fourth, tranquility of doubt arising from 『attachment to suffering based on attachment.』 As it is said:
『Because of having no inferior mind, able to endure diligent suffering, the liberation they attain is like a lamp extinguished.』
What is harmless quiescence? It refers to being unassociated with all 『attachments,』 opposing the arising of all afflictions and sufferings in transmigration, and being the true unconditioned realm revealed by the transformation of the basis. As it is said in the scriptures, 『A Bhikshu (bi chu, monk) permanently in quiescence is called truly dwelling in bliss.』 And as it is said, 『Truly there is no birth, no arising, no making, no conditioned, no equal arising; and there is birth, arising, making, conditioned, and equal arising. If there were no no-birth, no arising, no making, no conditioned, no equal arising, I would never say that there is birth, arising, making, conditioned, and equal arising with eternal liberation.』 Because truly there is no birth, no arising, no making, no conditioned, no equal
生起。是故我說有生有起有作有為有等生起有永出離。世尊依此密意說言甚深廣大無量無數是謂寂滅。由於此中所具功德難了知故名為甚深。極寬博故名為廣大。無窮盡故名為無量。數不能數無二說故名為無數。云何此中數不能數。謂有非有不可說故。即色離色不可說故。即受離受不可說故。即想離想不可說故。即行離行不可說故。即識離識不可說故。所以者何。由此清凈真如所顯一向無垢。是名無損惱寂滅。如是二種。總說為一寂滅施設安立。
云何寂滅異門施設安立。當知此中寂滅異門有無量種。謂名為常亦名為恒。亦名久住亦名無變。亦名有法。亦名舍宅。亦名洲渚亦名救護。亦名歸依亦名所趣。亦名安隱亦名淡泊。亦名善事亦名吉祥。亦名無轉亦名無垢。亦名難見亦名甘露。亦名無憂亦名無沒。亦名無熾亦名無熱。亦名無病亦名無動。亦名涅槃亦名永絕一切戲論。如是等類應知說名寂滅異門。是名寂滅異門施設安立。
瑜伽師地論卷第五十 本地分竟 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十一
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之一
如是已說本地。次說諸地抉擇善巧。由此抉擇善巧為依。於一切
【現代漢語翻譯】 現代漢語譯本：因此我說有生有起、有作有為、有等生起、有永出離。世尊依此密意說：『甚深廣大，無量無數，是謂寂滅。』由於此中所具功德難以了知，所以名為『甚深』。極其寬博，所以名為『廣大』。無窮無盡，所以名為『無量』。數量無法計數，沒有第二種說法，所以名為『無數』。如何理解此中數量無法計數呢？因為說有非有都不可以，說即色離色都不可以，說即受離受都不可以，說即想離想都不可以，說即行離行都不可以，說即識離識都不可以。為什麼呢？因為由此清凈真如所顯現的，一向沒有垢染。這叫做無損惱寂滅。像這樣兩種（寂滅），總合起來說，作為一種寂滅施設安立。 什麼是寂滅的異門施設安立呢？應當知道，此中寂滅的異門有無量種，名為『常』，也名為『恒』，也名『久住』，也名『無變』，也名『有法』，也名『舍宅』，也名『洲渚』，也名『救護』，也名『歸依』，也名『所趣』，也名『安隱』，也名『淡泊』，也名『善事』，也名『吉祥』，也名『無轉』，也名『無垢』，也名『難見』，也名『甘露』，也名『無憂』，也名『無沒』，也名『無熾』，也名『無熱』，也名『無病』，也名『無動』，也名『涅槃(Nirvana，寂滅)』，也名『永絕一切戲論』。像這些等等，應當知道都叫做寂滅的異門。這叫做寂滅異門的施設安立。 《瑜伽師地論》卷第五十 本地分完 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第五十一 彌勒菩薩說 三藏法師玄奘奉 詔譯 攝抉擇分中五識身相應地意地之一 像這樣已經說了本地，接下來要說諸地的抉擇善巧。依靠這種抉擇善巧，對於一切...
【English Translation】 English version: Therefore, I say there is arising, there is origination, there is action, there is performance, there is equal arising, there is eternal liberation. The World Honored One, relying on this secret meaning, said: 'Profound and vast, immeasurable and countless, this is called quiescence (Nirvana).' Because the merits contained within this are difficult to understand, it is called 'profound.' Because it is extremely broad, it is called 'vast.' Because it is endless, it is called 'immeasurable.' Because the number cannot be counted, and there is no second way to describe it, it is called 'countless.' How is it that the number cannot be counted in this context? Because it is impossible to say whether it exists or does not exist; it is impossible to say whether it is identical to form or separate from form; it is impossible to say whether it is identical to feeling or separate from feeling; it is impossible to say whether it is identical to perception or separate from perception; it is impossible to say whether it is identical to formations or separate from formations; it is impossible to say whether it is identical to consciousness or separate from consciousness. Why? Because it is manifested by the pure Suchness (Tathata), which is always without defilement. This is called quiescence without harm or affliction. These two types (of quiescence), taken together, are established as a single designation of quiescence. What are the different aspects of the designation of quiescence? It should be known that there are countless different aspects of quiescence, named 'constant,' also named 'eternal,' also named 'long-lasting,' also named 'unchanging,' also named 'having Dharma (qualities),' also named 'dwelling,' also named 'island,' also named 'protection,' also named 'refuge,' also named 'destination,' also named 'peaceful,' also named 'tranquil,' also named 'good deed,' also named 'auspicious,' also named 'unmoving,' also named 'immaculate,' also named 'difficult to see,' also named 'nectar,' also named 'without sorrow,' also named 'without sinking,' also named 'without burning,' also named 'without heat,' also named 'without sickness,' also named 'without movement,' also named 'Nirvana (quiescence),' also named 'eternal cessation of all conceptual proliferation.' These and other similar terms should be known as different aspects of quiescence. This is called the designation and establishment of different aspects of quiescence. Yogacarabhumi-sastra, Volume 50, End of the Local Section Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 51 Said by Bodhisattva Maitreya Translated by Tripitaka Master Xuanzang under Imperial Decree, One of the Sections on the Grounds Corresponding to the Five Consciousnesses and the Mind Ground in the Compendium of Determinations Having thus spoken of the local grounds, next will be discussed the skillful discriminations of the grounds. Relying on these skillful discriminations, with regard to all...
地善能問答。今當先說五識身地意地抉擇。
問前說種子依。謂阿賴耶識。而未說有有之因緣廣分別義。何故不說。何緣知有廣分別義。云何應知。答由此建立是佛世尊最深密記。是故不說。如世尊言。
阿陀那識甚深細 一切種子如瀑流 我于凡愚不開演 恐彼分別執為我
複次嗢拖南曰。
執受初明瞭 種子業身受 無心定命終 無皆不應理
由八種相。證阿賴耶識決定是有。謂若離阿賴耶識依止執受不應道理。最初生起不應道理。有明瞭性不應道理。有種子性不應道理。業用差別不應道理。身受差別不應道理。處無心定不應道理。命終時識不應道理。何故若無阿賴耶識依止執受不應道理。由五因故。何等為五。謂阿賴耶識先世所造業行為因。眼等轉識于現在世眾緣為因。如說根及境界。作意力故諸轉識生。乃至廣說是名初因。又六識身有善不善等性可得。是第二因。又六識身無覆無記異熟所攝類不可得。是第三因。又六識身各別依轉。于彼彼依彼彼識轉。即彼所依應有執受。余無執受不應道理。設許執受亦不應理。識遠離故。是第四因。又所依止應成數數執受過失。所以者何。由彼眼識於一時轉一時不轉。余識亦爾。是第五因。如是先業及現在緣以為因故。善不善等性
【現代漢語翻譯】 現代漢語譯本 地善能提出問題。現在我將首先解釋五識身地和意地的抉擇。
問：之前提到種子所依，指的是阿賴耶識（ālaya-vijñāna，storehouse consciousness）。但沒有說明有（bhava，existence）的因緣，也沒有詳細解釋其含義。為什麼不說呢？通過什麼知道有詳細解釋的必要呢？應該如何理解呢？ 答：因為建立阿賴耶識是佛陀（Buddha，the awakened one）最深奧的秘密教誨，所以不輕易宣說。正如世尊（Śākyamuni Buddha，釋迦牟尼佛）所說：
『阿陀那識（ādanavijñāna，clinging consciousness）非常深奧細微，一切種子如瀑布般流動。我不會對凡夫愚人開示，因為恐怕他們會錯誤地執著它為「我」（ātman，self）。』
此外，偈頌（udāna，inspired verse）中說：
『執受（ādāna，grasping）最初明瞭，種子（bīja，seed）業（karma，action）身（kāya，body）受（vedanā，feeling），無心定（asaṃjñā-samāpatti，state of non-perception）命終（cyuti，death），無皆不應理。』
通過八種現象，可以證明阿賴耶識確實存在。如果離開阿賴耶識，依止執受就不合道理；最初生起不合道理；有明瞭性不合道理；有種子性不合道理；業用差別不合道理；身受差別不合道理；處於無心定不合道理；命終時識不合道理。為什麼說如果沒有阿賴耶識，依止執受就不合道理呢？有五個原因。哪五個原因呢？ 第一，阿賴耶識以過去世所造的業行為因，眼等轉識（pravṛtti-vijñāna，active consciousness）以現在世的各種因緣為因。正如所說，根（indriya，faculty）和境界（viṣaya，object），以及作意（manasikāra，attention）的力量，導致各種轉識產生，乃至廣說，這是第一個原因。 第二，六識身（ṣaḍ-vijñānakāya，group of six consciousnesses）有善（kuśala，wholesome）、不善（akuśala，unwholesome）等性質可以觀察到，這是第二個原因。 第三，六識身中，沒有無覆無記（avyākṛta，indeterminate）的異熟（vipāka，result）所攝的類別可以觀察到，這是第三個原因。 第四，六識身各自依止不同的根而轉，在不同的依止處，不同的識產生。那麼，這些所依止的根應該有執受，沒有執受是不合道理的。即使允許有執受，也不合道理，因為識已經遠離了。這是第四個原因。 第五，所依止的根應該會造成數數執受的過失。為什麼呢？因為眼識有時轉起，有時不轉起，其他的識也是如此。這是第五個原因。像這樣，以先前的業和現在的因緣作為原因，所以有善、不善等性質。
【English Translation】 English version Bhūmiśuddha is capable of asking questions. Now, I will first explain the determination of the ground of the five sense consciousnesses and the ground of mind.
Question: Earlier, the basis of seeds was mentioned, referring to the Ālaya-vijñāna (storehouse consciousness). However, the causes and conditions of existence (bhava) and the extensive distinctions of its meaning were not explained. Why not? How do we know there is a need for extensive explanation? How should it be understood? Answer: Because establishing the Ālaya-vijñāna is the Buddha's (the awakened one) most profound secret teaching, it is not easily spoken of. As the Blessed One (Śākyamuni Buddha) said:
'The Ādānavijñāna (clinging consciousness) is very deep and subtle, all seeds flow like a waterfall. I do not reveal it to ordinary fools, for fear they will mistakenly grasp it as 'self' (ātman).'
Furthermore, the inspired verse (udāna) says:
'Grasping (ādāna) is initially clear, seeds (bīja), actions (karma), body (kāya), feeling (vedanā), the state of non-perception (asaṃjñā-samāpatti), death (cyuti), without which all would be unreasonable.'
Through eight aspects, it can be proven that the Ālaya-vijñāna definitely exists. If apart from the Ālaya-vijñāna, reliance and grasping would be unreasonable; initial arising would be unreasonable; having clarity would be unreasonable; having seed nature would be unreasonable; differences in karmic function would be unreasonable; differences in bodily feeling would be unreasonable; being in the state of non-perception would be unreasonable; consciousness at the time of death would be unreasonable. Why is it said that without the Ālaya-vijñāna, reliance and grasping would be unreasonable? There are five reasons. What are the five reasons? First, the Ālaya-vijñāna takes past karmic actions as its cause, and the active consciousnesses (pravṛtti-vijñāna) such as eye-consciousness take various conditions in the present life as their cause. As it is said, the faculties (indriya) and objects (viṣaya), as well as the power of attention (manasikāra), cause the various active consciousnesses to arise, and so on. This is the first reason. Second, the group of six consciousnesses (ṣaḍ-vijñānakāya) has wholesome (kuśala), unwholesome (akuśala), and other qualities that can be observed. This is the second reason. Third, within the group of six consciousnesses, there are no indeterminate (avyākṛta) categories included in the result (vipāka) that can be observed. This is the third reason. Fourth, the group of six consciousnesses each rely on different faculties and function accordingly. Then, these faculties on which they rely should have grasping; without grasping, it would be unreasonable. Even if grasping is allowed, it would be unreasonable, because consciousness has departed. This is the fourth reason. Fifth, the faculties on which they rely should cause the fault of repeated grasping. Why? Because eye-consciousness sometimes arises and sometimes does not, and the other consciousnesses are the same. This is the fifth reason. In this way, taking past actions and present conditions as causes, there are wholesome, unwholesome, and other qualities.
可得故。異熟種類不可得故。各別所依諸識轉故。數數執受依止過故。不應道理。何故若無阿賴耶識。最初生起不應道理。謂有難言。若決定有阿賴耶識。應有二識俱時生起。應告彼言。汝于無過妄生過想。何以故。容有二識俱時轉故。所以者何。且如有一俱時欲見。乃至欲知。隨有一識最初生起。不應道理由彼爾時作意無別。根境亦爾。以何因緣識不俱轉。
何故若無諸識俱轉。與眼等識同行意識。明瞭體性不可得耶。謂或有時憶念過去曾所受境。爾時意識行不明瞭。非於現境意現行時得有如是不明瞭相。是故應許諸識俱轉或許意識無明瞭性。
何故若無阿賴耶識。有種子性不應道理。謂六識身展轉異故。所以者何。從善無間。不善性生。不善無間復善性生。從二無間無記性生。劣界無間中界生。中界無間妙界生。如是妙界無間乃至劣界生。有漏無間無漏生。無漏無間有漏生。世間無間出世生。出世無間世間生。非如是相有種子性應正道理。又彼諸識長時間斷。不應相續長時流轉。是故此亦不應道理。何故若無諸識俱轉。業用差別不應道理。謂若略說有四種業。一了別器業。二了別依業。三了別我業。四了別境業。此諸了別剎那剎那俱轉可得。是故一識於一剎那。有如是等業用差別不應道理。
【現代漢語翻譯】 現代漢語譯本： 因此，如果沒有阿賴耶識（Ālayavijñāna，儲存識），上述論點是站不住腳的。因為異熟果報的種類是不可得的，並且各個不同的所依（ālambana，認識對像）的諸識在運轉，而且數數執取所依止的過失，所以不應道理。為什麼說如果沒有阿賴耶識，最初的生起是不應道理的呢？如果有人提出質疑，如果決定有阿賴耶識，那麼應該有兩個識同時生起。應該告訴他們，你們對沒有過失的地方妄生過失的想法。為什麼呢？因為容許有兩個識同時運轉。為什麼這樣說呢？比如有的人同時想要看，乃至想要知道。隨便有一個識最初生起，不應道理，因為那個時候作意（manaskāra，心理活動）沒有差別，根（indriya，感覺器官）和境（viṣaya，感覺對像）也是一樣。因為什麼因緣識不能同時運轉呢？ 為什麼如果沒有諸識同時運轉，與眼識等同行的意識（manovijñāna，意識）的明瞭體性就不可得呢？因為有時會憶念過去曾經感受過的境界，那個時候意識的活動是不明瞭的。不是在對現在的境界，意識現行的時候，會有這樣不明瞭的相狀。所以應該允許諸識同時運轉，或許意識沒有明瞭的體性。 為什麼如果沒有阿賴耶識，有種子性（bīja，潛在能力）是不應道理的呢？因為六識身（ṣaḍ-vijñāna-kāya，六種識的集合）輾轉變化。為什麼這樣說呢？從善（kuśala，好的）的無間（anantara，緊接著）生起不善（akuśala，不好的）的性質，不善的無間又生起善的性質，從善和不善的無間生起無記（avyākṛta，非善非惡）的性質，從劣界（hīna-dhātu，低階的界）的無間生起中界（madhya-dhātu，中等的界），中界的無間生起妙界（praṇīta-dhātu，高級的界）。這樣，妙界的無間乃至劣界生。有漏（sāsrava，有煩惱的）的無間生起無漏（anāsrava，沒有煩惱的），無漏的無間生起有漏的，世間（laukika，世俗的）的無間生起出世（lokottara，超世俗的），出世的無間生起世間的。不是像這樣的相狀，有種子性才應是正當的道理。而且那些識長時間中斷，不應該相續長時流轉。所以這也是不應道理的。為什麼如果沒有諸識同時運轉，業用（karma-phala，行為的結果）的差別是不應道理的呢？如果簡略地說，有四種業：一、了別器業（bhājana-karma，識別容器的業），二、了別依業（āśraya-karma，識別所依賴的業），三、了別我業（ātman-karma，識別自我的業），四、了別境業（viṣaya-karma，識別對象的業）。這些了別剎那剎那同時運轉是可以得到的。所以一個識在一個剎那，有像這樣的業用差別是不應道理的。
【English Translation】 English version: Therefore, the above arguments are untenable if there is no Ālayavijñāna (storehouse consciousness). Because the types of Vipāka (result of actions) are unattainable, and the various separate Vijñānas (consciousnesses) of Alambana (support, object of cognition) are functioning, and because of the fault of repeatedly grasping the support, it is unreasonable. Why is it said that if there is no Ālayavijñāna, the initial arising is unreasonable? If someone raises the question that if there is definitely Ālayavijñāna, then there should be two consciousnesses arising simultaneously, they should be told that they are falsely imagining faults where there are none. Why? Because it is permissible for two consciousnesses to function simultaneously. Why is this so? For example, someone simultaneously wants to see, and even wants to know. Whichever consciousness arises first, it is unreasonable because at that time the Manaskāra (attention, mental activity) is not different, and the Indriya (sense organs) and Viṣaya (sense objects) are also the same. For what reason do the consciousnesses not function simultaneously? Why, if there is no simultaneous functioning of consciousnesses, is the clear nature of Manovijñāna (mind consciousness) that accompanies eye consciousness, etc., unattainable? Because sometimes one remembers past experiences, at that time the activity of consciousness is unclear. It is not the case that when consciousness is presently active towards a present object, there is such an unclear appearance. Therefore, it should be allowed that consciousnesses function simultaneously, perhaps consciousness does not have a clear nature. Why, if there is no Ālayavijñāna, is the existence of Bīja (seed, potential) unreasonable? Because the ṣaḍ-vijñāna-kāya (aggregate of six consciousnesses) transforms and changes. Why is this so? From Kuśala (wholesome, good) Anantara (immediately after) arises Akuśala (unwholesome, bad) nature, and from Akuśala immediately after arises Kuśala nature again. From the Anantara of Kuśala and Akuśala arises Avyākṛta (neutral, neither good nor bad) nature, from Hīna-dhātu (inferior realm) immediately after arises Madhya-dhātu (intermediate realm), and from Madhya-dhātu immediately after arises Praṇīta-dhātu (superior realm). Thus, from Praṇīta-dhātu immediately after even Hīna-dhātu arises. From Sāsrava (with outflows, with defilements) immediately after arises Anāsrava (without outflows, without defilements), and from Anāsrava immediately after arises Sāsrava. From Laukika (mundane, worldly) immediately after arises Lokottara (transcendental, supramundane), and from Lokottara immediately after arises Laukika. It is not the case that such appearances have the nature of seeds, which should be the correct reasoning. Moreover, those consciousnesses are interrupted for a long time, and should not continuously flow for a long time. Therefore, this is also unreasonable. Why, if there is no simultaneous functioning of consciousnesses, is the difference in Karma-phala (results of actions) unreasonable? If briefly stated, there are four types of Karma: 1. Bhājana-karma (receptacle karma), 2. Āśraya-karma (support karma), 3. Ātman-karma (self karma), 4. Viṣaya-karma (object karma). These discriminations can be obtained simultaneously moment by moment. Therefore, it is unreasonable for one consciousness to have such differences in Karma in one moment.
何故若無阿賴耶識。身受差別不應道理。謂如有一或如理思或不如理。或無思慮或隨尋伺。或處定心或不在定。爾時于身諸領受。起非一眾多種種差別。彼應無有然現可得。是故定有阿賴耶識。
何故若無阿賴耶識。處無心定不應道理。謂入無想定或滅盡定。應如捨命識離於身。非不離身。如世尊說當於爾時識不離身故。
何故若無阿賴耶識。命終時識不應道理。謂臨終時或從上身份。識漸舍離冷觸漸起。或從下身份。非彼意識有時不轉。故知唯有阿賴耶識能執持身。此若舍離。即于身份冷觸可得。身無覺受。意識不爾。是故若無阿賴耶識不應道理。
複次嗢拖南曰。
所緣若相應 更互為緣性 與識等俱轉 雜染污還滅
若略說阿賴耶識。由四種相建立流轉。由一種相建立還滅。云何四相建立流轉。當知建立所緣轉故。建立相應轉故。建立互為緣性轉故。建立識等俱轉轉故。云何一相建立還滅。謂由建立雜染轉故。及由建立彼還滅故。云何建立所緣轉相。謂若略說阿賴耶識。由於二種所緣境轉。一由了別內執受故。二由了別外無分別器相故。了別內執受者。謂能了別遍計所執自性妄執習氣。及諸色根根所依處。此于有色界。若在無色。唯有習氣執受了別。了別外無分別器相者。
【現代漢語翻譯】 現代漢語譯本： 如果不存在阿賴耶識（ālaya-vijñāna，儲存一切種子識），身心的感受和差別就無法解釋。例如，有人或者如理作意，或者不如理作意，或者沒有思慮，或者隨逐尋伺，或者處於禪定狀態，或者不在禪定狀態。在這些時候，身體上的各種感受會產生各種各樣的差別，這些差別應該是不存在的，但實際上卻可以得到。因此，必定存在阿賴耶識。
如果不存在阿賴耶識，進入無心定（asaṃjñā-samāpatti）的狀態就無法解釋。例如，進入無想定或者滅盡定（nirodha-samāpatti）時，應該像捨棄生命一樣，識離開了身體，而不是沒有離開身體。正如世尊所說，在那個時候，識並沒有離開身體。
如果不存在阿賴耶識，臨終時的識（vijñāna，意識）的狀態就無法解釋。例如，臨終時，或者從上身開始，識逐漸舍離，冷觸逐漸產生；或者從下身開始。但意識有時是不運作的。因此，可以知道只有阿賴耶識才能執持身體。如果阿賴耶識舍離了身體，身體上就會產生冷觸，身體也就沒有了感覺。意識不是這樣。因此，如果不存在阿賴耶識，就無法解釋這些現象。
此外，總結偈頌說：
所緣若相應，更互為緣性，與識等俱轉，雜染污還滅。
如果簡略地說，阿賴耶識通過四種相來建立流轉，通過一種相來建立還滅。哪四種相建立流轉呢？應當知道，通過建立所緣轉而流轉，通過建立相應轉而流轉，通過建立互為緣性轉而流轉，通過建立與識等俱轉而流轉。哪一種相建立還滅呢？通過建立雜染轉，以及通過建立雜染的還滅而建立還滅。如何建立所緣轉相呢？如果簡略地說，阿賴耶識在兩種所緣境上轉動：一種是通過了別內在的執受，另一種是通過了別外在的無分別的器世間相。了別內在的執受是指能夠了別遍計所執自性（parikalpita-svabhāva，虛妄分別的自性）的妄執習氣，以及諸色根（rūpa-indriya，眼、耳、鼻、舌、身五根）和根所依之處。這在有色界（rūpadhātu）是這樣的。如果在無色界（arūpadhātu），就只有習氣的執受和了別。了別外在的無分別的器世間相是指……
【English Translation】 English version: If there were no Ālaya-vijñāna (storehouse consciousness), the differences in bodily and mental sensations would be inexplicable. For example, someone might engage in appropriate reflection, inappropriate reflection, no reflection, follow investigation and analysis, be in a state of meditative concentration, or not be in a state of meditative concentration. At these times, various kinds of different sensations arise in the body. These differences should not exist, yet they are actually obtainable. Therefore, the Ālaya-vijñāna must exist.
If there were no Ālaya-vijñāna, entering the state of non-perception (asaṃjñā-samāpatti) would be inexplicable. For example, when entering the non-perception samādhi or the cessation samādhi (nirodha-samāpatti), it should be like abandoning life, with consciousness leaving the body, rather than not leaving the body. As the World-Honored One said, at that time, consciousness does not leave the body.
If there were no Ālaya-vijñāna, the state of consciousness (vijñāna) at the time of death would be inexplicable. For example, at the time of death, either from the upper part of the body, consciousness gradually departs, and cold touch gradually arises; or it starts from the lower part of the body. But the consciousness sometimes does not function. Therefore, it can be known that only the Ālaya-vijñāna can hold the body. If the Ālaya-vijñāna abandons the body, cold touch will arise in the body, and the body will have no sensation. Consciousness is not like this. Therefore, if there were no Ālaya-vijñāna, these phenomena would be inexplicable.
Furthermore, the summary verse says:
'The object and the corresponding, mutually conditioning nature, co-arising with consciousness, defilement and purification.'
In brief, the Ālaya-vijñāna is established and flows through four aspects, and it is established and ceases through one aspect. What are the four aspects through which it is established and flows? It should be known that it flows through the establishment of the object, through the establishment of the corresponding, through the establishment of mutual conditioning, and through the establishment of co-arising with consciousness. What is the one aspect through which it is established and ceases? It is established and ceases through the establishment of defilement, and through the establishment of the cessation of defilement. How is the aspect of establishing the object established? In brief, the Ālaya-vijñāna operates on two kinds of objects: one is through the discernment of the internal appropriation, and the other is through the discernment of the external non-discriminating container world. Discernment of the internal appropriation refers to the ability to discern the habit-energy of false conceptions of the imagined nature (parikalpita-svabhāva), as well as the sense faculties (rūpa-indriya, the five roots of eye, ear, nose, tongue, and body) and the places where the roots are based. This is the case in the form realm (rūpadhātu). If it is in the formless realm (arūpadhātu), there is only the appropriation and discernment of habit-energy. Discernment of the external non-discriminating container world refers to...
謂能了別依止。緣內執受阿賴耶識故。於一切時無有間斷。器世間相譬如燈焰生時內執膏炷外發光明。如是阿賴耶識緣內執受緣外器相。生起道理應知亦爾。
複次阿賴耶識緣境微細。世聰慧者亦難了故。
複次阿賴耶識緣境。無廢時無變易。從初執受剎那乃至命終。一味了別而轉故複次阿賴耶識于所緣境唸唸生滅。當知剎那相續流轉非一非常。複次阿賴耶識。當言于欲界中緣狹小執受境。於色界中緣廣大執受境。于無色界空無邊處識無邊處緣無量執受境。于無所有處緣微細執受境。于非想非非想處緣極微細執受境。如是了別二種所緣故。于所緣境微細了別故。相似了別故。剎那了別故。了別狹小執受所緣故。了別廣大執受所緣故。了別無量執受所緣故。了別微細執受所緣故。了別極微細執受所緣故。應知建立阿賴耶識所緣轉相。
云何建立相應轉相。謂阿賴耶識。與五遍行心相應所恒共相應。謂作意觸受想思。如是五法。亦唯異熟所攝最極微細。世聰慧者亦難了故。亦常一類緣境而轉。又阿賴耶識相應受。一向不苦不樂無記性攝。當知余心法行相亦爾。如是遍行心所相應故。異熟一類相應故。極微細轉相應故。恒常一類緣境而轉相應故。不苦不樂相應故。一向無記相應故。應知建立阿賴耶識相應
【現代漢語翻譯】 現代漢語譯本： 之所以說它能夠了別（Vijnana），是因為它依止於緣取內在執受的阿賴耶識（Alaya-vijnana，藏識）。它在所有時間裡都沒有間斷。器世間（Bhajana-loka，物質世界）的顯現，就像燈焰產生時，內在依靠燈油，外在發出光明一樣。同樣，阿賴耶識緣取內在的執受，緣取外在的器世間。應當知道，它生起的道理也是如此。
此外，阿賴耶識緣取的境界非常微細，即使是世間的聰明人也很難了解。
此外，阿賴耶識緣取境界時，沒有停止，也沒有改變。從最初執受的剎那（Ksana，極短的時間單位）直到生命終結，都是以一種不變的方式了別而運轉。此外，阿賴耶識對於所緣取的境界，唸唸生滅。應當知道，它是剎那相續流轉，既不是單一不變的，也不是完全不同的。此外，阿賴耶識，應當說在欲界（Kama-dhatu，眾生有情慾的世界）中緣取狹小的執受境界，在色界（Rupa-dhatu，有形物質的世界）中緣取廣大的執受境界，在無色界（Arupa-dhatu，沒有物質形體的世界）的空無邊處（Akasanantyayatana）、識無邊處（Vijnananantyayatana）緣取無量的執受境界，在無所有處（Akincanyayatana）緣取微細的執受境界，在非想非非想處（Naivasamjnanasamjnayatana）緣取極其微細的執受境界。像這樣，由於了別兩種所緣，由於對於所緣境界的微細了別，由於相似的了別，由於剎那的了別，由於了別狹小執受的所緣，由於了別廣大執受的所緣，由於了別無量執受的所緣，由於了別微細執受的所緣，由於了別極其微細執受的所緣，應當知道，這是建立阿賴耶識所緣轉相的依據。
如何建立相應轉相呢？ 也就是說，阿賴耶識與五遍行心所（Panca-sarvatraga-caitasika，五種普遍存在的心所）相應，恒常共同相應，即作意（Manaskara，注意）、觸（Sparsa，感覺）、受（Vedana，感受）、想（Samjna，概念）、思（Cetana，意志）。這五種法，也都是唯有異熟（Vipaka，果報）所攝，極其微細，世間的聰明人也很難了解。它們也總是以同一型別緣取境界而運轉。而且，與阿賴耶識相應的受，總是屬於不苦不樂的無記性（Upeksa-avyakrta，舍受，非苦非樂的中性感受）。應當知道，其餘的心法行相也是如此。像這樣，由於與遍行心所相應，由於與異熟一類相應，由於與極其微細的運轉相應，由於與恒常以同一型別緣取境界而運轉相應，由於與不苦不樂相應，由於與一向無記相應，應當知道，這是建立阿賴耶識相應轉相的依據。
【English Translation】 English version: It is said to be able to discriminate (Vijnana) because it relies on the Alaya-vijnana (store consciousness) which grasps internally. It is uninterrupted at all times. The appearance of the Bhajana-loka (world of vessels, material world) is like the flame of a lamp, which relies on the oil inside and emits light outside. Similarly, the Alaya-vijnana grasps internal possessions and external vessel world. It should be known that the principle of its arising is also the same.
Furthermore, the object that the Alaya-vijnana grasps is very subtle, so even the wise in the world find it difficult to understand.
Furthermore, when the Alaya-vijnana grasps an object, there is no cessation or change. From the initial moment (Ksana, extremely short unit of time) of grasping until the end of life, it discriminates and operates in an unchanging manner. Furthermore, the Alaya-vijnana arises and ceases moment by moment with respect to the object it grasps. It should be known that it is a continuous flow of moments, neither singular and unchanging nor completely different. Furthermore, the Alaya-vijnana, it should be said, in the Kama-dhatu (desire realm, world of beings with desires) grasps a narrow object of possession, in the Rupa-dhatu (form realm, world of material forms) grasps a vast object of possession, in the Arupa-dhatu (formless realm, world without material form) of Akasanantyayatana (sphere of infinite space), Vijnananantyayatana (sphere of infinite consciousness) grasps an immeasurable object of possession, in the Akincanyayatana (sphere of nothingness) grasps a subtle object of possession, and in the Naivasamjnanasamjnayatana (sphere of neither perception nor non-perception) grasps an extremely subtle object of possession. Like this, because of discriminating two kinds of objects, because of the subtle discrimination of the object, because of the similar discrimination, because of the momentary discrimination, because of discriminating the narrow object of possession, because of discriminating the vast object of possession, because of discriminating the immeasurable object of possession, because of discriminating the subtle object of possession, because of discriminating the extremely subtle object of possession, it should be known that this is the basis for establishing the aspect of the Alaya-vijnana's object of grasping.
How is the aspect of association established? That is to say, the Alaya-vijnana is constantly and jointly associated with the five Panca-sarvatraga-caitasika (five universal mental factors), namely Manaskara (attention), Sparsa (contact), Vedana (feeling), Samjna (perception), and Cetana (volition). These five dharmas are also only included in Vipaka (result, retribution), and are extremely subtle, so even the wise in the world find it difficult to understand. They also always operate by grasping objects of the same type. Moreover, the feeling associated with the Alaya-vijnana always belongs to the nature of Upeksa-avyakrta (equanimity, neutral feeling, neither pleasant nor unpleasant). It should be known that the behavior of the remaining mental dharmas is also the same. Like this, because of association with the universal mental factors, because of association with the same type of result, because of association with extremely subtle operation, because of association with constant operation by grasping objects of the same type, because of association with neither pleasant nor unpleasant, because of association with always neutral, it should be known that this is the basis for establishing the associated aspect of the Alaya-vijnana.
轉相。
云何建立互為緣性轉相。謂阿賴耶識。與諸轉識作二緣性。一為彼種子故。二為彼所依故。為種子者。謂所有善不善無記轉識轉時。一切皆用阿賴耶識為種子故。為所依者。謂由阿賴耶識執受色根。五種識身依之而轉。非無執受。又由有阿賴耶識故得有末那。由此末那為依止故意識得轉。譬如依止眼等五根五識身轉。非無五根。意識亦爾非無意根。複次諸轉識。與阿賴耶識作二緣性。一于現法中。能長養彼種子故。二於後法中。為彼得生攝殖彼種子故。于現法中長養彼種子者。謂如依止阿賴耶識善不善無記轉識轉時。如是如是於一依止同生同滅。熏習阿賴耶識。由此因緣後後轉識善不善無記性轉。更增長轉更熾盛轉更明瞭而轉。於後法中為彼得生攝殖彼種子者。謂彼熏習種類。能引攝當來異熟無記。阿賴耶識如是為彼種子故。為彼所依故。長養種子故。攝殖種子故。應知建立阿賴耶識與諸轉識互為緣性轉相。云何建立阿賴耶識與轉識等俱轉轉相。謂阿賴耶識。或於一時唯與一種轉識俱轉。所謂末那。何以故。由此末那。我見慢等恒共相應思量行相。若有心位若無心位。常與阿賴耶識一時俱轉。緣阿賴耶識以為境界。執我起慢思量行相。或於一時與二俱轉。謂末那及意識。或於一時與三俱轉。謂五識身隨
【現代漢語翻譯】 現代漢語譯本 轉相。
如何建立互為緣性的轉相？ 也就是說，阿賴耶識（Alaya-vijñana，根本識）與各種轉識（pravrtti-vijñana，活動識）之間存在兩種緣性關係：一是作為它們的種子（bija），二是作為它們的所依（asraya）。作為種子，是指所有善、不善、無記（avyakrta，非善非惡）的轉識生起時，都以阿賴耶識作為種子。作為所依，是指由於阿賴耶識執持色根（rupa-indriya，感覺器官），五種識身（眼識、耳識、鼻識、舌識、身識）才能依之而生起活動，如果阿賴耶識不執持色根，五識身就無法生起。此外，由於有阿賴耶識，才會有末那識（manas，意根）。由於末那識作為所依止，意識（manovijñana，分別識）才能生起活動。 譬如，五識身依止眼等五根而生起活動，如果沒有五根，五識身就無法生起。意識也是如此，如果沒有意根（末那識），意識也無法生起。
其次，各種轉識與阿賴耶識之間也存在兩種緣性關係：一是在現法（dharma，現象）中，能夠增長阿賴耶識的種子；二是在後法（dharma，現象）中，為阿賴耶識的產生攝殖（sangrahana，積累）種子。在現法中增長種子，是指當依止阿賴耶識，善、不善、無記的轉識生起時，這些轉識就在同一所依止上同生同滅，熏習阿賴耶識。由於這種因緣，後來的轉識，其善、不善、無記的性質會更加增長、更加熾盛、更加明瞭。在後法中為阿賴耶識的產生攝殖種子，是指這些熏習的種類，能夠引攝當來的異熟（vipaka，果報）無記的阿賴耶識。阿賴耶識就是這樣作為轉識的種子、作為轉識的所依、增長轉識的種子、攝殖轉識的種子。應當瞭解阿賴耶識與各種轉識之間互為緣性的轉相。
如何建立阿賴耶識與轉識等俱轉（sahavritta，同時生起）的轉相？ 也就是說，阿賴耶識有時只與一種轉識同時生起，那就是末那識。為什麼呢？ 因為末那識具有我見（atma-drishti，我執）、慢（mana，傲慢）等恒常相應的思量行相（citta-vrtti，心理活動），無論是有心位還是無心位，末那識總是與阿賴耶識同時生起，以阿賴耶識為境界，執著于『我』，生起傲慢，進行思量。 有時阿賴耶識與兩種轉識同時生起，即末那識和意識。有時阿賴耶識與三種轉識同時生起，即五識身（眼識、耳識、鼻識、舌識、身識）隨
【English Translation】 English version Transformation.
How is the transformation of mutual conditionality established? It means that Alaya-vijñana (storehouse consciousness) has two kinds of causal relationship with the various pravrtti-vijñana (active consciousnesses): one is as their seed (bija), and the other is as their support (asraya). As a seed, it means that when all good, non-good, and neutral (avyakrta) active consciousnesses arise, they all use Alaya-vijñana as their seed. As a support, it means that because Alaya-vijñana grasps the sense organs (rupa-indriya), the five aggregates of consciousness (eye, ear, nose, tongue, and body consciousnesses) can arise and function based on it. If Alaya-vijñana does not grasp the sense organs, the five aggregates of consciousness cannot arise. Furthermore, because there is Alaya-vijñana, there is manas (mind consciousness). Because manas serves as a support, manovijñana (discriminating consciousness) can arise and function. For example, the five aggregates of consciousness arise and function based on the five sense organs such as the eye. If there are no five sense organs, the five aggregates of consciousness cannot arise. The same is true for consciousness; if there is no mind consciousness (manas), consciousness cannot arise.
Secondly, there are also two kinds of causal relationship between the various active consciousnesses and Alaya-vijñana: one is that in the present dharma (phenomenon), they can nourish the seeds of Alaya-vijñana; and the other is that in the future dharma (phenomenon), they accumulate (sangrahana) seeds for the production of Alaya-vijñana. Nourishing the seeds in the present dharma means that when good, non-good, and neutral active consciousnesses arise based on Alaya-vijñana, these active consciousnesses arise and cease together on the same support, perfuming Alaya-vijñana. Due to this cause, the good, non-good, and neutral nature of later active consciousnesses will increase, become more intense, and become clearer. Accumulating seeds for the production of Alaya-vijñana in the future dharma means that these perfumed types can attract and accumulate the future resultant (vipaka) neutral Alaya-vijñana. Alaya-vijñana is thus the seed of active consciousnesses, the support of active consciousnesses, nourishes the seeds of active consciousnesses, and accumulates the seeds of active consciousnesses. It should be understood that the transformation of mutual conditionality between Alaya-vijñana and the various active consciousnesses.
How is the transformation of Alaya-vijñana and active consciousnesses arising simultaneously (sahavritta) established? It means that Alaya-vijñana sometimes arises simultaneously with only one kind of active consciousness, which is manas. Why? Because manas has the constant corresponding mental activities (citta-vrtti) such as self-view (atma-drishti), pride (mana), etc. Whether in a state of mind or a state of no-mind, manas always arises simultaneously with Alaya-vijñana, taking Alaya-vijñana as its object, clinging to 'self,' giving rise to pride, and engaging in thought. Sometimes Alaya-vijñana arises simultaneously with two kinds of active consciousnesses, namely manas and consciousness. Sometimes Alaya-vijñana arises simultaneously with three kinds of active consciousnesses, namely the five aggregates of consciousness (eye, ear, nose, tongue, and body consciousnesses) following
一轉時。或於一時與四俱轉。謂五識身隨二轉時。或時乃至與七俱轉。謂五識身和合轉時。又複意識染污末那以為依止。彼未滅時相了別縛不得解脫。末那滅已相縛解脫。又複意識能緣他境及緣自境。緣他境者。謂緣五識身所緣境界或頓不頓緣自境者。謂緣法境。
複次阿賴耶識。或於一時與苦受樂受不苦不樂受俱時而轉。此受與轉識相應依彼而起。謂於人中若欲界天。若於一分鬼傍生中。俱生不苦不樂受與轉識相應。苦受樂受不苦不樂受相雜俱轉。若那落迦等中他所映奪。不苦不樂受與純苦。無雜受俱時而轉。當知此受被映奪故難可了知。如那落迦等中一向苦受俱轉。如是于下三靜慮地。一向樂受俱轉。于第四靜慮地乃至有頂。一向不苦不樂受俱轉。
複次阿賴耶識。或於一時與轉識相應善不善無記諸心所俱時而轉。
如是阿賴耶識。雖與轉識俱時而轉。亦與客受客善不善無記心所俱時而轉。然不應說與彼相應。何以故。由不與彼同緣轉故。如眼識雖與眼根俱轉然不相應。此亦如是。應知此中依少分相似道理故得為喻。又如諸心所雖心所性無有差別。然相異故於一身中一時俱轉互不相違。如是阿賴耶識與諸轉識。於一身中一時俱轉。當知更互亦不相違。又如於一瀑流有多波浪一時而轉互不相違。
【現代漢語翻譯】 現代漢語譯本 在第一轉的時候，或者在同一時間與四個識一同運轉。這是指五識身（眼識、耳識、鼻識、舌識、身識）隨著第二轉的時候，或者有時乃至與七個識一同運轉。這是指五識身和合運轉的時候。此外，意識以染污的末那識（manas，意根）為所依止。當末那識沒有滅除的時候，對境相的執著和束縛就無法解脫。末那識滅除后，對境相的束縛才能解脫。還有，意識能夠緣取他人的境界，也能緣取自身的境界。緣取他人的境界，是指緣取五識身所緣的境界，或者頓時的，或者不頓時的。緣取自身的境界，是指緣取法境。
其次，阿賴耶識（ālaya-vijñāna，藏識）有時與苦受、樂受、不苦不樂受同時運轉。這些感受與轉識相應，依轉識而生起。在人道中，或者在欲界天中，或者在一部分的鬼道和傍生道中，俱生的不苦不樂受與轉識相應。苦受、樂受、不苦不樂受相互混雜，一同運轉。如果在地獄等地方，被其他（痛苦）所壓倒，不苦不樂受與純粹的苦受，沒有其他感受混雜，同時運轉。應當知道，這種感受因為被壓倒，所以難以瞭解。如同在地獄等地方，只有純粹的苦受一同運轉。同樣，在下三禪天中，只有純粹的樂受一同運轉。在第四禪天乃至有頂天中，只有純粹的不苦不樂受一同運轉。
其次，阿賴耶識有時與轉識相應的善、不善、無記等各種心所（caitasika，心所法）同時運轉。
像這樣，阿賴耶識雖然與轉識同時運轉，也與客受、客善、不善、無記心所同時運轉，但不應該說與它們相應。為什麼呢？因為阿賴耶識不與它們緣取相同的境界。如同眼識雖然與眼根一同運轉，但不相應。阿賴耶識也是這樣。應當知道，這裡是依據少部分相似的道理，所以才用比喻。又如同各種心所，雖然心所的性質沒有差別，但相狀不同，所以在同一個身中，一時一同運轉，互相不違背。如同阿賴耶識與各種轉識，在同一個身中，一時一同運轉，應當知道，它們之間也不互相違背。又如同一個瀑布中有很多波浪，一時一同運轉，互相不違背。
【English Translation】 English version At the time of the first turning, it may turn simultaneously with four consciousnesses. This refers to the five sense consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) turning with the second turning, or sometimes even turning simultaneously with seven consciousnesses. This refers to the time when the five sense consciousnesses are combined and turning. Furthermore, the consciousness relies on the defiled manas (mind-consciousness) as its support. When that manas has not been extinguished, the attachment and bondage to the characteristics of objects cannot be liberated. Only when manas is extinguished can the bondage to characteristics be liberated. Moreover, the consciousness can cognize external objects and also cognize its own objects. Cognizing external objects refers to cognizing the objects cognized by the five sense consciousnesses, either immediately or not immediately. Cognizing its own objects refers to cognizing the objects of dharma.
Furthermore, the ālayavijñāna (storehouse consciousness) sometimes turns simultaneously with feelings of suffering, pleasure, and neither suffering nor pleasure. These feelings are associated with the transforming consciousness and arise dependent on it. In the human realm, or in the desire realm heavens, or in a portion of the realms of ghosts and animals, the co-arisen feeling of neither suffering nor pleasure is associated with the transforming consciousness. Feelings of suffering, pleasure, and neither suffering nor pleasure are mixed together and turn simultaneously. If, in places like the hells, it is overwhelmed by others (suffering), the feeling of neither suffering nor pleasure turns simultaneously with pure suffering, without any mixed feelings. It should be known that this feeling is difficult to understand because it is overwhelmed. Just as in places like the hells, only pure suffering turns simultaneously. Similarly, in the lower three dhyāna heavens, only pure pleasure turns simultaneously. In the fourth dhyāna heaven and up to the peak of existence, only pure neither suffering nor pleasure turns simultaneously.
Furthermore, the ālayavijñāna sometimes turns simultaneously with wholesome, unwholesome, and neutral mental factors (caitasikas) that are associated with the transforming consciousness.
In this way, although the ālayavijñāna turns simultaneously with the transforming consciousness, and also turns simultaneously with adventitious feelings, wholesome, unwholesome, and neutral mental factors, it should not be said that it is associated with them. Why? Because the ālayavijñāna does not cognize the same objects as them. Just as the eye consciousness turns simultaneously with the eye sense organ, but is not associated with it. The ālayavijñāna is also like this. It should be known that this is using an analogy based on a small degree of similarity. Furthermore, just as various mental factors, although there is no difference in the nature of mental factors, have different characteristics, so they turn simultaneously in the same body at the same time without contradicting each other. Just as the ālayavijñāna and the various transforming consciousnesses turn simultaneously in the same body at the same time, it should be known that they also do not contradict each other. Furthermore, just as in a single waterfall there are many waves turning simultaneously without contradicting each other.
又如於一清凈鏡面有多影像一時而轉互不相違。如是於一阿賴耶識。有多轉識一時俱轉。當知更互亦不相違。又如一眼識於一時間於一事境。唯取一類無異色相。或於一時頓取非一種種色相。如眼識于眾色。如是耳識于眾聲。鼻識于眾香。舌識于眾味亦爾。又如身識或於一時於一事境唯取一類無異觸相。或於一時頓取非一種種觸相。如是分別意識。於一時間或取一境相。或取非一種種境相。當知道理亦不相違。又前說末那恒與阿賴耶識俱轉乃至未斷。當知常與俱生任運四種煩惱一時相應。謂薩迦耶見。我慢。我愛。及與無明。此四煩惱。若在定地若不定地。當知恒行不與善等相違。是有覆無記性。如是阿賴耶識。與轉識俱轉故。與諸受俱轉故。與善等俱轉故。應知建立阿賴耶識俱轉轉相。
云何建立阿賴耶識雜染還滅相。謂略說阿賴耶識是一切雜染根本。所以者何。由此識是有情世間生起根本。能生諸根根所依處及轉識等故。亦是器世間生起根本。由能生起器世間故。亦是有情互起根本。一切有情相望互為增上緣故。所以者何。無有有情與余有情互相見等時。不生苦樂等更相受用。由此道理當知有情界互為增上緣。又即此阿賴耶識。能持一切法種子故。于現在世是苦諦體。亦是未來苦諦生因。又是現在集諦生因
【現代漢語翻譯】 現代漢語譯本 又比如，在一面乾淨的鏡子上，可以同時顯現多個影像，並且相互交錯而不衝突。同樣，在一個阿賴耶識（ālaya-vijñāna，儲存一切種子識）中，可以同時有多個轉識（pravṛtti-vijñāna，生起作用的識）一起運作。應當知道，這些轉識之間的相互作用也不會衝突。又比如，一個眼識（cakṣur-vijñāna）在同一時間，對於同一個事物，只能獲取一種沒有差異的顏色和形狀。或者在同一時間，可以同時獲取多種不同的顏色和形狀。眼識對於眾多顏色是這樣，耳識（śrotra-vijñāna）對於眾多聲音，鼻識（ghrāṇa-vijñāna）對於眾多氣味，舌識（jihvā-vijñāna）對於眾多味道也是如此。又比如，身識（kāya-vijñāna）在同一時間，對於同一個事物，只能獲取一種沒有差異的觸覺。或者在同一時間，可以同時獲取多種不同的觸覺。同樣的，分別意識（mano-vijñāna）在同一時間，可以獲取一種境界相，也可以獲取多種不同的境界相。應當知道，這些道理也是不衝突的。 前面說過，末那識（manas-vijñāna，意根）恒常與阿賴耶識一起運作，直到斷除為止。應當知道，末那識常常與俱生的、任運的四種煩惱同時相應，這四種煩惱是：薩迦耶見（satkāya-dṛṣṭi，身見），我慢（māna，貢高），我愛（ātma-sneha，貪愛自我）以及無明（avidyā，對事物真相的迷惑）。這四種煩惱，無論在有定的狀態還是無定的狀態，都恒常運作，不與善等法相違背，是有覆無記性（saṃvṛta-avyākṛta，被覆蓋的、不可言說的性質）。像這樣，阿賴耶識與轉識一起運作，與各種感受一起運作，與善等法一起運作，應當瞭解阿賴耶識的建立，以及其共同運作的相狀。 如何建立阿賴耶識的雜染還滅相？簡要地說，阿賴耶識是一切雜染的根本。為什麼這樣說呢？因為這個識是有情世間生起的根本，能夠產生諸根（indriya，感覺器官）、諸根所依賴的處所，以及轉識等。阿賴耶識也是器世間（bhājana-loka，物質世界）生起的根本，因為它能夠生起器世間。阿賴耶識也是有情之間相互作用的根本，因為一切有情相互之間都互為增上緣（adhipati-pratyaya，強有力的條件）。為什麼這樣說呢？因為沒有哪個有情在與其他有情相互看見等的時候，不產生苦樂等感受，並且相互受用。由此道理，應當知道有情界相互之間互為增上緣。而且，正是這個阿賴耶識，能夠持有一切法的種子，所以在現在世是苦諦（duḥkha-satya，苦的真理）的本體，也是未來苦諦生起的原因，又是現在集諦（samudaya-satya，苦的根源的真理）生起的原因。
【English Translation】 English version Furthermore, just as on a clear mirror surface, multiple images appear simultaneously, intermingling without contradiction, similarly, within one Ālaya-vijñāna (storehouse consciousness), multiple Pravṛtti-vijñānas (active consciousnesses) operate simultaneously. Know that their interactions also do not contradict each other. Moreover, just as an eye-consciousness (cakṣur-vijñāna) at one moment, regarding one object, only grasps one type of undifferentiated color and form, or at one moment, it may grasp various different colors and forms simultaneously. As the eye-consciousness is with respect to various colors, so too are the ear-consciousness (śrotra-vijñāna) with respect to various sounds, the nose-consciousness (ghrāṇa-vijñāna) with respect to various smells, and the tongue-consciousness (jihvā-vijñāna) with respect to various tastes. Furthermore, just as the body-consciousness (kāya-vijñāna) at one moment, regarding one object, only grasps one type of undifferentiated tactile sensation, or at one moment, it may grasp various different tactile sensations simultaneously. Similarly, the discriminating mind-consciousness (mano-vijñāna) at one moment may grasp one object-aspect, or it may grasp various different object-aspects simultaneously. Know that these principles also do not contradict each other. As previously stated, the Manas (manas-vijñāna, mind-faculty) constantly operates together with the Ālaya-vijñāna until it is severed. Know that it is constantly associated with the four innate and spontaneously arising afflictions: Satkāya-dṛṣṭi (belief in a substantial self), Māna (pride), Ātma-sneha (self-love), and Avidyā (ignorance). These four afflictions, whether in a state of meditative concentration or not, are constantly active, not conflicting with wholesome qualities, and are of a covered and indeterminate nature (saṃvṛta-avyākṛta). Thus, because the Ālaya-vijñāna operates together with the Pravṛtti-vijñānas, operates together with various feelings, and operates together with wholesome qualities, one should understand the establishment of the Ālaya-vijñāna and its co-operating aspects. How is the aspect of the Ālaya-vijñāna's defilement and cessation established? Briefly, the Ālaya-vijñāna is the root of all defilement. Why is this so? Because this consciousness is the root of the arising of the sentient world, capable of producing the sense faculties (indriya), the places upon which the faculties rely, and the Pravṛtti-vijñānas, etc. It is also the root of the arising of the container world (bhājana-loka, material world), because it is capable of producing the container world. The Ālaya-vijñāna is also the root of the mutual interactions of sentient beings, because all sentient beings mutually serve as a dominant condition (adhipati-pratyaya). Why is this so? Because there is no sentient being who, when seeing or interacting with other sentient beings, does not generate feelings of pleasure or pain, and mutually experience them. From this principle, one should know that the realm of sentient beings mutually serves as a dominant condition. Moreover, it is precisely this Ālaya-vijñāna that is capable of holding the seeds of all dharmas, and therefore, in the present life, it is the substance of the Truth of Suffering (duḥkha-satya), and also the cause of the arising of the Truth of Suffering in the future, and also the cause of the arising of the Truth of the Origin of Suffering (samudaya-satya) in the present.
。如是能生有情世間故。能生器世間故。是苦諦體故。能生未來苦諦故。能生現在集諦故。當知阿賴耶識是一切雜染根本。
複次阿賴耶識所攝持順解脫分。及順抉擇分等善法種子。此非集諦因。由順解脫分等善根與流轉相違故。所餘世間所有善根。因此生故轉更明盛。由此因緣彼所攝受自類種子。轉有功能轉有勢力。增長種子速得成立。復由此種子故彼諸善法轉明盛生。又復能感當來轉增轉勝可愛可樂諸異熟果。複次依此一切種子阿賴耶識故。薄伽梵說。有眼界色界眼識界。乃至有意界法界意識界。由於阿賴耶識中有種種界故。又如經說惡叉聚喻。由於阿賴耶識中有多界故。
複次此雜染根本阿賴耶識。修善法故方得轉滅。此修善法若諸異生。以緣轉識為境作意方便住心。能入最初聖諦現觀。非未見諦者于諸諦中。未得法眼。便能通達一切種子阿賴耶識。此未見諦者修如是行已。或入聲聞正性離生。或入菩薩正性離生。達一切法真法界已。亦能通達阿賴耶識。當於爾時能總觀察自內所有一切雜染。亦能了知自身外為相縛所縛。內為粗重縛所縛。
複次修觀行者。以阿賴耶識是一切戲論所攝諸行界故。略彼諸行。于阿賴耶識中總為一團一積一聚。為一聚已由緣真如境智。修習多修習故而得轉依。轉
【現代漢語翻譯】 現代漢語譯本：像這樣，阿賴耶識能夠產生有情世間（指眾生居住的世界），能夠產生器世間（指山河大地等物質世界），是苦諦（指人生是苦的真理）的本體，能夠產生未來的苦諦，能夠產生現在的集諦（指產生痛苦的原因）。應當知道，阿賴耶識是一切雜染（指煩惱和污垢）的根本。
此外，阿賴耶識所攝持的順解脫分（指有助於解脫的善法）以及順抉擇分（指有助於做出正確決定的善法）等善法種子，這不是集諦的原因。因為順解脫分等善根與流轉（指生死輪迴）相違背。其餘世間所有的善根，因為阿賴耶識而生起，變得更加明盛。因為這個原因，這些善根所攝受的同類種子，變得更有功能，更有勢力，增長種子，迅速得以成立。又因為這些種子的緣故，那些善法變得更加明盛而生起。又能夠感得當來轉增轉勝可愛可樂的各種異熟果（指善惡業所招感的果報）。此外，依靠這儲存一切種子的阿賴耶識，薄伽梵（指佛）說，有眼界（指眼睛及其所對的色塵），眼識界（指眼睛的識別能力），乃至有意界（指意識及其所對的法塵），法界（指意識所對的法塵），意識界（指意識的識別能力）。因為阿賴耶識中有種種界（指不同的存在領域）的緣故。又如經中所說的惡叉聚喻（指骰子聚集在一起的比喻），因為阿賴耶識中有很多界的緣故。
此外，這個雜染根本的阿賴耶識，通過修習善法才能得以轉變和滅除。這種修習善法，如果是異生（指凡夫），以緣轉識（指六識）為境界，以作意（指心理活動）為方便，安住於心，能夠進入最初的聖諦現觀（指對四聖諦的直接證悟）。沒有見到真諦的人，在諸諦（指四聖諦）中，沒有得到法眼（指對佛法的正確認識），便不能通達一切種子阿賴耶識。這個沒有見到真諦的人修習這樣的行為后，或者進入聲聞正性離生（指證得聲聞果位，脫離凡夫身份），或者進入菩薩正性離生（指證得菩薩果位，脫離凡夫身份），通達一切法的真法界（指諸法的真實本質）后，也能通達阿賴耶識。當在這個時候，能夠總的觀察自己內心所有的一切雜染，也能了知自身外被外在的相縛（指對外在事物的執著）所束縛，內被粗重縛（指內在的煩惱習氣）所束縛。
此外，修觀行的人，因為阿賴耶識是一切戲論（指虛妄不實的言論和思想）所攝的諸行界（指各種行為和現象的領域），省略那些諸行，在阿賴耶識中總的歸為一團、一積、一聚。成為一個聚集后，由於緣真如境智（指以真如為境界的智慧）的修習，多次修習的緣故而得到轉依（指轉變所依，即轉變阿賴耶識）。
【English Translation】 English version: Thus, the Ālaya-vijñāna (storehouse consciousness) is able to generate the sentient world (the world inhabited by beings), able to generate the physical world (mountains, rivers, and the earth), is the substance of the Truth of Suffering (the truth that life is suffering), able to generate future Suffering, and able to generate the present Truth of Accumulation (the cause of suffering). It should be known that the Ālaya-vijñāna is the root of all defilements.
Furthermore, the seeds of wholesome dharmas such as those pertaining to the Part of Conducive to Liberation and the Part of Conducive to Ascertainment, which are contained within the Ālaya-vijñāna, are not the cause of the Truth of Accumulation. This is because the roots of goodness such as the Part of Conducive to Liberation are contrary to transmigration (the cycle of birth and death). The remaining wholesome roots existing in the world arise because of this, becoming even more bright and flourishing. Because of this reason, the seeds of their own kind that are contained within them become more functional and more powerful. The growth of the seeds is quickly established. Moreover, because of these seeds, those wholesome dharmas arise, becoming more bright and flourishing. Furthermore, they are able to bring about various ripened fruits in the future that are increasingly delightful and desirable. Furthermore, relying on this Ālaya-vijñāna, which contains all seeds, the Blessed One (referring to the Buddha) said that there is the eye-element (the eye and its corresponding object, form), the eye-consciousness-element (the eye's ability to discern), and so on, up to the mind-element (consciousness and its corresponding object, dharma), the dharma-element (the object of consciousness), and the mind-consciousness-element (the mind's ability to discern). This is because there are various elements (different realms of existence) within the Ālaya-vijñāna. Moreover, as in the simile of the heap of dice mentioned in the scriptures, this is because there are many elements within the Ālaya-vijñāna.
Furthermore, this Ālaya-vijñāna, which is the root of defilement, can only be transformed and extinguished through the cultivation of wholesome dharmas. This cultivation of wholesome dharmas, if it is practiced by ordinary beings (those who have not attained enlightenment), by focusing their minds on the transformed consciousness (the six consciousnesses) as the object, and using mental activity (attention) as the means, they can enter the initial direct realization of the Noble Truths (direct realization of the Four Noble Truths). Those who have not seen the Truths, who have not obtained the Dharma-eye (correct understanding of the Dharma) in the Truths (the Four Noble Truths), cannot penetrate the Ālaya-vijñāna, which contains all seeds. After this person who has not seen the Truths cultivates in this way, they either enter the Stream-entry of the Śrāvakas (attaining the fruit of a Śrāvaka, leaving behind the status of an ordinary being), or they enter the Stream-entry of the Bodhisattvas (attaining the fruit of a Bodhisattva, leaving behind the status of an ordinary being). After penetrating the true Dharma-realm (the true nature of all dharmas), they can also penetrate the Ālaya-vijñāna. At that time, they can generally observe all the defilements within themselves, and they can also understand that their own body is bound externally by the bondage of characteristics (attachment to external things), and bound internally by the bondage of coarseness (internal afflictions and habitual tendencies).
Furthermore, practitioners of contemplation, because the Ālaya-vijñāna is the realm of all activities (the realm of various actions and phenomena) contained within all fabrications (false and unreal speech and thoughts), abbreviate those activities, and collectively gather them into one mass, one accumulation, one heap within the Ālaya-vijñāna. After becoming one heap, due to the cultivation of wisdom that takes Suchness (the true nature of reality) as its object, and due to repeated cultivation, they attain transformation of the basis (transformation of the Ālaya-vijñāna).
依無間當言已斷阿賴耶識。由此斷故當言已斷一切雜染。當知轉依由相違故。能永對治阿賴耶識。又阿賴耶識體是無常。有取受性。轉依是常。無取受性。緣真如境聖道方能轉依故。又阿賴耶識。恒為一切粗重所隨。轉依究竟遠離一切所有粗重。又阿賴耶識。是煩惱轉因。聖道不轉因。轉依是煩惱不轉因。聖道轉因。應知但是建立因性。非生因性。又阿賴耶識。令于善凈無記法中不得自在。轉依令於一切善凈無記法中得大自在。又阿賴耶識斷滅相者。謂由此識正斷滅故舍二種取。其身雖住猶如變化。所以者何。當來後有苦因斷故。便舍當來後有之取。于現法中一切煩惱因永斷故。便舍現法一切雜染所依之取。一切粗重永遠離故。唯有命緣暫時得住。由有此故契經中言。爾時但受身邊際受命邊際受。廣說乃至即于現法一切所受究竟滅盡。
如是建立雜染根本故。趣入通達修習作意故。建立轉依故。當知建立阿賴耶識雜染還滅相。
如是已依勝義道理。建立心意識名義差別。由此道理。於三界等諸心意識一切雜染清凈道理。應隨決了。余處所顯心意識理。但隨所化有情差別。為嬰兒慧所化。權說方便令彼易得入故。
問若成就阿賴耶識亦成就轉識耶。設成就轉識亦成就阿賴耶識耶。答應作四句。或有成
【現代漢語翻譯】 現代漢語譯本：如果說已經斷滅了無間（無有間斷）之苦，那就可以說已經斷滅了阿賴耶識（ālaya-vijñāna，藏識，根本識）。由於斷滅了阿賴耶識，就可以說已經斷滅了一切雜染。應當知道，轉依（āśraya-parāvṛtti，轉舍，轉變所依）由於與阿賴耶識的體性相反，所以能夠永遠對治阿賴耶識。而且，阿賴耶識的體性是無常的，具有取受的性質；而轉依是常的，沒有取受的性質，只有憑藉緣于真如（tathatā，事物的真實如是之性）之境的聖道才能轉依。此外，阿賴耶識總是被一切粗重（粗大的煩惱和業力）所跟隨；而轉依最終遠離一切所有粗重。而且，阿賴耶識是煩惱的轉因，不是聖道的轉因；而轉依是煩惱的不轉因，是聖道的轉因。應當知道，這只是建立因性，而不是生因性。此外，阿賴耶識使得眾生在善凈無記法中不得自在；而轉依使得眾生在一切善凈無記法中得到大自在。而且，阿賴耶識斷滅的相狀是：由於此識真正斷滅的緣故，捨棄兩種取。即使身體仍然存在，也猶如變化所顯現的一樣。這是什麼原因呢？因為當來後有的苦因已經斷滅，所以便捨棄了當來後有的取；在現法中，一切煩惱的因永遠斷滅，所以便捨棄了現法中一切雜染所依之取。一切粗重永遠遠離，只有命緣暫時得以維持。由於有這個緣故，契經中說：『爾時但受身邊際受、命邊際受。』廣泛地說，乃至就在現法中，一切所受都究竟滅盡。 像這樣，由於建立雜染的根本，由於趣入、通達、修習作意，所以建立轉依。應當知道，這就是建立阿賴耶識的雜染還滅相。 像這樣，已經依據勝義道理，建立了心、意、識的名義差別。依據這個道理，對於三界等諸心意識的一切雜染清凈道理，應當隨之決斷了解。其他地方所顯示的心意識的道理，只是隨所化有情的差別，爲了教化嬰兒慧的眾生，權且說一些方便法門，讓他們容易進入。 問：如果成就了阿賴耶識，也就成就了轉識嗎？假設成就了轉識，也就成就了阿賴耶識嗎？答：應當作四句回答：或者有成
【English Translation】 English version: If it is said that the suffering of uninterruptedness (無間, wújiàn) has been cut off, then it can be said that the ālaya-vijñāna (阿賴耶識, ālāyéshì, store consciousness, the fundamental consciousness) has been cut off. Because of the cutting off of the ālaya-vijñāna, it can be said that all defilements have been cut off. It should be known that the āśraya-parāvṛtti (轉依, zhuǎnyī, transformation of the basis) is able to permanently counteract the ālaya-vijñāna because it is contrary to the nature of the ālaya-vijñāna. Moreover, the nature of the ālaya-vijñāna is impermanent and has the nature of grasping and receiving; while the transformation of the basis is permanent and has no nature of grasping and receiving. Only the holy path that is based on the realm of tathatā (真如, zhēnrú, suchness, the true nature of things) can transform the basis. Furthermore, the ālaya-vijñāna is always accompanied by all gross burdens (粗重, cūzhòng, coarse afflictions and karmic forces); while the transformation of the basis ultimately distances itself from all gross burdens. Moreover, the ālaya-vijñāna is the cause of the turning of afflictions, not the cause of the turning of the holy path; while the transformation of the basis is the cause of the non-turning of afflictions and the cause of the turning of the holy path. It should be known that this is only establishing the nature of the cause, not the nature of the cause of production. Furthermore, the ālaya-vijñāna prevents beings from being at ease in good, pure, and neutral dharmas; while the transformation of the basis allows beings to attain great ease in all good, pure, and neutral dharmas. Moreover, the appearance of the cessation of the ālaya-vijñāna is: because this consciousness is truly cut off, it abandons two kinds of grasping. Even if the body still exists, it is like something manifested by transformation. What is the reason for this? Because the cause of suffering in future existences has been cut off, it abandons the grasping of future existences; in the present dharma, the cause of all afflictions is permanently cut off, so it abandons the grasping of all defilements in the present dharma. All gross burdens are permanently distanced, and only the life force can be temporarily maintained. Because of this, the sutras say: 'At that time, one only experiences the feeling of the boundary of the body and the feeling of the boundary of life.' Broadly speaking, even in the present dharma, all experiences are ultimately extinguished. Like this, because the root of defilement is established, and because of entering, understanding, and cultivating attention, the transformation of the basis is established. It should be known that this is the establishment of the defilement and cessation aspect of the ālaya-vijñāna. Like this, the differences in the names and meanings of mind, thought, and consciousness have been established based on the ultimate truth. Based on this principle, one should accordingly understand the principles of all defilements and purifications of mind, thought, and consciousness in the three realms and so on. The principles of mind, thought, and consciousness shown in other places are only different according to the beings being transformed. In order to teach beings with infant-like wisdom, some expedient methods are temporarily spoken to make it easier for them to enter. Question: If one achieves the ālaya-vijñāna, does one also achieve the transforming consciousness? Suppose one achieves the transforming consciousness, does one also achieve the ālaya-vijñāna? Answer: A fourfold response should be made: Either there is achieve
就阿賴耶識非轉識。謂無心睡眠無心悶絕。入無想定入滅盡定生無想天。或有成就轉識非阿賴耶識。謂阿羅漢若諸獨覺。不退菩薩及諸如來住有心位。或有俱成就。謂余有情住有心位。或有俱不成就。謂阿羅漢若諸獨覺不退菩薩及諸如來。入滅盡定處無餘依般涅槃界。
問內外諸法自性各別各住自相。何因緣故十八界中唯六識界自性建立。所餘諸界為彼所依所緣助伴而建立耶。答由六識界于彼彼念。瞬息須臾日夜等位速疾轉變。托彼彼緣依眼等根緣色等境。用諸心所以為助伴。非一眾多種種生起。由彼彼依之所生故得彼彼名。如火依附彼彼緣故而得燒然爾時便得彼彼名數。由諸草木牛糞糠札等為緣故。火方得然。爾時便數名為草火乃至札火。如是眼色以為緣故眼識得生數名眼識。如是乃至數名意識。廣說應知。余眼等界若彼自性從初生已。即彼自性相似生起。展轉相續究竟隨轉。又一識類藉彼彼緣種種差別自性生起。是故識界自性建立。所餘諸界為彼所依所緣助伴而得建立。
複次當辯識身遍知。問心清凈行苾芻。由幾種相遍知其心。答若略說由三種相。一雜染愛樂相。二雜染過患相。三雜染還滅方便善巧相。
云何心清凈行苾芻遍知自心雜染愛樂相。謂心清凈行苾芻作如是念。今我此心於諸雜染
【現代漢語翻譯】 現代漢語譯本：阿賴耶識並非轉識。例如，無心睡眠、無心昏厥、進入無想定、進入滅盡定、以及生於無想天的眾生。或者，有些成就轉識但沒有成就阿賴耶識，例如，阿羅漢、諸獨覺（辟支佛，Pratyekabuddha）、不退轉菩薩（Avaivartika Bodhisattva）以及諸如來（Tathagata），當他們處於有心狀態時。或者，有些眾生兩者都成就，例如，其餘的有情眾生處於有心狀態時。或者，有些眾生兩者都不成就，例如，阿羅漢、諸獨覺、不退轉菩薩以及諸如來，當他們進入滅盡定，處於無餘依涅槃（Nirupadhisesa-nirvana）界時。
問：內外諸法（Dharma）的自性各自不同，各自安住于自身的體相。是何因緣，十八界（Dhatu）中唯有六識界（Vijnana-dhatu）的自性得以建立，而其餘諸界則作為六識界的所依、所緣、助伴而得以建立呢？答：由於六識界在種種念頭中，于瞬息、須臾、日夜等時間段內快速轉變，依託眼等根（Indriya）緣色等境（Visaya），以諸心所（Caitasika）作為助伴，並非單一而是眾多、種種地生起。由於它依託種種所依而生起，因此得到種種名稱。例如，火依附種種因緣而得以燃燒，此時便得到種種名稱。由於草木、牛糞、糠札等作為因緣，火才能燃燒。此時便被稱作草火乃至札火。如此，眼和色作為因緣，眼識得以生起，並被稱作眼識。如此乃至被稱作意識，應廣說可知。其餘眼等界，如果它們的自性從最初生起，就是以那種自性相似地生起，輾轉相續，最終隨之轉變。又因為一類識憑藉種種因緣，種種差別自性生起。因此識界的自性得以建立，其餘諸界作為它的所依、所緣、助伴而得以建立。
複次，應當辨識識身的遍知。問：心清凈行（Citta-visuddhi）的比丘（Bhikkhu），通過幾種相來遍知其心？答：若略說，通過三種相。一、雜染愛樂相；二、雜染過患相；三、雜染還滅方便善巧相。
云何心清凈行的比丘遍知自心雜染愛樂相？謂心清凈行的比丘作如是念：今我此心於諸雜染
【English Translation】 English version: The Alaya-vijnana (storehouse consciousness) is not the same as the transforming consciousness (Pravrtti-vijnana). For example, in mindless sleep, mindless fainting, entering the Nirodha-samapatti (cessation attainment), entering the Asamjni-samapatti (non-perception attainment), and being born in the Asamjni-deva (realm of non-perception). Or, some achieve the transforming consciousness but not the Alaya-vijnana, such as Arhats, Pratyekabuddhas (Solitary Buddhas), Avaivartika Bodhisattvas (non-regressing Bodhisattvas), and Tathagatas (Thus Come Ones), when they are in a state of having mind. Or, some beings achieve both, such as other sentient beings when they are in a state of having mind. Or, some beings achieve neither, such as Arhats, Pratyekabuddhas, non-regressing Bodhisattvas, and Tathagatas, when they enter the Nirodha-samapatti and are in the realm of Nirupadhisesa-nirvana (Nirvana without remainder).
Question: The self-natures of internal and external Dharmas (phenomena) are each different, and each abides in its own characteristic. What is the cause and condition that, among the eighteen Dhatus (realms), only the self-nature of the six Vijnana-dhatus (consciousness realms) is established, while the remaining realms are established as the support, object, and companion of the six consciousness realms? Answer: Because the six consciousness realms rapidly transform in various thoughts, in moments, instants, days, and nights, relying on the Indriyas (sense faculties) such as the eye, and Visayas (sense objects) such as form, using the Caitasikas (mental factors) as companions, arising not as one but as many and various. Because it arises relying on various supports, it obtains various names. For example, fire relies on various conditions to burn, and at that time it obtains various names. Because grass, wood, cow dung, chaff, and so on are the conditions, the fire can burn. At that time, it is called grass fire, and so on, up to chaff fire. Thus, the eye and form are the conditions, and eye-consciousness arises and is called eye-consciousness. Thus, up to being called mind-consciousness, it should be explained in detail. The remaining realms, such as the eye realm, if their self-nature arises from the beginning, it arises similarly to that self-nature, continuously transforming and ultimately following it. Also, because one type of consciousness arises with various differentiated self-natures relying on various conditions. Therefore, the self-nature of the consciousness realm is established, and the remaining realms are established as its support, object, and companion.
Furthermore, one should discern the complete knowledge of the aggregate of consciousness. Question: By what kinds of aspects does a Bhikkhu (monk) practicing Citta-visuddhi (purity of mind) completely know his mind? Answer: Briefly speaking, by three aspects: first, the aspect of defiled attachment; second, the aspect of the faults of defilement; third, the aspect of skillful means for the cessation of defilement.
How does a Bhikkhu practicing purity of mind completely know the aspect of defiled attachment of his own mind? A Bhikkhu practicing purity of mind makes this thought: 'Now, my mind is in various defilements.'
長夜愛樂。自知愛樂諸雜染已。便從有貪性出。于離貪性安止其心。爾時其心於離貪性。不能安住亦不愛樂。更無異緣唯有速疾還來趣入流散馳騁有貪性中。如從有貪性如是。從有瞋有癡下劣掉舉不寂靜散亂性出。廣說乃至從放逸愛樂住性出。于常勤修習諸善法中安止其心。爾時其心於常勤修習諸善法中。不能安住亦不愛樂。更無異緣唯有速疾還來趣入流散馳騁乃至放逸愛樂性中。如是名為心清凈行苾芻遍知自心雜染愛樂相。
如是遍知自心雜染愛樂相已。此心清凈行苾芻。復能遍知自心雜染過患相。謂作是念。今我此有貪心。能為自害能為他害能為俱害能生現法罪能生后法罪能生現法后法罪。又能為緣生彼所生身心憂苦。如於有貪性如是。乃至於放逸愛樂性。當知亦爾。復作是念。此有貪心乃至放逸愛樂心。有過患故有疫有橫有災有惱。
如是遍知自心雜染過患相已。復能遍知自心雜染還滅方便善巧相。謂我今不應隨自雜染有諸過患有疫有橫有災有惱。心自在轉。必令自心隨我勢力自在而轉。彼既如是了知。我今不應隨順自心而轉。當令自心隨我轉。已數數思擇。令有貪心舍有貪性。無貪性中安住愛樂。又復于彼見勝功德。如是乃至令舍放逸愛樂住性。乃至於常勤修習諸善法中安住愛樂。又復于彼見勝
【現代漢語翻譯】 現代漢語譯本： 長夜裡（長夜：指輪迴），（一位）喜愛（煩惱的）比丘，如果他知道自己喜愛各種雜染，便從有貪的習性中出來，將心安止於離貪的習性中。這時，他的心對於離貪的習性，不能安住，也不喜愛。沒有其他的因緣，只有迅速地回來，趣入、流散、馳騁于有貪的習性中。如同從有貪的習性一樣，從有瞋、有癡、下劣、掉舉、不寂靜、散亂的習性中出來，（以下）廣說，乃至從放逸、喜愛安住的習性中出來，將心安止於常常勤奮修習各種善法中。這時，他的心對於常常勤奮修習各種善法，不能安住，也不喜愛。沒有其他的因緣，只有迅速地回來，趣入、流散、馳騁，乃至放逸、喜愛（安住的）習性中。這樣叫做心清凈行的比丘，普遍地了知自己內心雜染的喜愛之相。 像這樣普遍地了知自己內心雜染的喜愛之相后，這位心清凈行的比丘，又能普遍地了知自己內心雜染的過患之相。就是這樣想：『現在我這有貪的心，能為自己帶來損害，能為他人帶來損害，能為自己和他人帶來損害，能生出現世的罪過，能生出後世的罪過，能生出現世和後世的罪過。』又能作為因緣，生起由它所生的身心憂愁痛苦。如同對於有貪的習性一樣，乃至對於放逸、喜愛（安住的）習性，應當知道也是這樣。又這樣想：『這有貪的心，乃至放逸、喜愛（安住的）心，因為有過患的緣故，有疫病，有橫禍，有災難，有惱害。』 像這樣普遍地了知自己內心雜染的過患之相后，（比丘）又能普遍地了知自己內心雜染還滅的方便善巧之相。就是（比丘想）：『我現在不應該隨順自己雜染的各種過患，有疫病，有橫禍，有災難，有惱害，（讓）心自在地運轉。必定要讓自己的心隨順我的勢力自在地運轉。』他既然這樣瞭解，『我現在不應該隨順自己的心而運轉，應當讓自己的心隨順我運轉。』已經數數地思擇，讓有貪的心捨棄有貪的習性，在無貪的習性中安住、喜愛。又在其中見到殊勝的功德。像這樣乃至讓（比丘）捨棄放逸、喜愛安住的習性，乃至在常常勤奮修習各種善法中安住、喜愛。又在其中見到殊勝（的功德）。
【English Translation】 English version: For a long night (Long night: referring to Samsara), if a Bhikshu (monk) who delights in (afflictions) knows that he delights in various impurities, he then departs from the nature of greed and settles his mind in the nature of non-greed. At that time, his mind cannot abide in or delight in the nature of non-greed. Without any other cause, it quickly returns, entering, scattering, and rushing into the nature of greed. Just as from the nature of greed, so too from the natures of anger, delusion, inferiority, agitation, non-tranquility, and distraction, (expanding) even to departing from the nature of indulgence and delight in dwelling, settling his mind in constantly and diligently cultivating various good dharmas (teachings). At that time, his mind cannot abide in or delight in constantly and diligently cultivating various good dharmas. Without any other cause, it quickly returns, entering, scattering, and rushing into, even to indulgence and delight in (dwelling) natures. This is called a Bhikshu of pure mind practice, universally knowing the aspect of his own mind's delight in impurities. Having thus universally known the aspect of his own mind's delight in impurities, this Bhikshu of pure mind practice is also able to universally know the aspect of the faults of his own mind's impurities. That is, thinking thus: 'Now, this greedy mind of mine can bring harm to myself, can bring harm to others, can bring harm to both myself and others, can generate sins in the present life, can generate sins in the future life, can generate sins in both the present and future lives.' And it can also be a cause for generating the mental and physical suffering produced by it. Just as with the nature of greed, so too with the nature of indulgence and delight in (dwelling), it should be known to be the same. Again, thinking thus: 'This greedy mind, even to the mind of indulgence and delight in (dwelling), because of its faults, has epidemics, unexpected misfortunes, disasters, and afflictions.' Having thus universally known the aspect of the faults of his own mind's impurities, (the Bhikshu) is also able to universally know the aspect of the skillful means for the cessation of his own mind's impurities. That is, (the Bhikshu thinks): 'Now I should not follow the various faults of my own impurities, having epidemics, unexpected misfortunes, disasters, and afflictions, (allowing) the mind to turn freely. I must make my own mind turn freely according to my power.' Since he understands thus, 'Now I should not turn according to my own mind, I should make my own mind turn according to me.' Having repeatedly considered, he makes the greedy mind abandon the nature of greed, and abide and delight in the nature of non-greed. And again, he sees superior merits in it. Thus, even to making (the Bhikshu) abandon the nature of indulgence and delight in dwelling, even to abiding and delighting in constantly and diligently cultivating various good dharmas. And again, he sees superior (merits) in it.
功德彼多安住。如是行已爾時其心不由思擇。于常勤修習諸善法中自然安住愛樂。於前雜染愛樂性中深生厭責。由此因緣心清凈行苾芻。如實了知自心雜染愛樂。速疾迴轉無譬喻性。又能善知如是雜染心有過患性。又能善知如是雜染心還滅方便。由如是故心清凈行苾芻。速能證得無上心清凈性。所謂諸漏永盡。
複次當辯心善巧差別及心轉善巧差別。謂依遍計所執自性。當知心善巧差別。依依他起自性。當知心轉善巧差別。
複次若能善巧熏修心者得二勝利。一于果時觸證安樂。二于因時自在而轉複次心混濁者有三過失。一不如理作意過失。二隨眠過失。三起纏過失。
問如世尊言。唯當於心深善勇猛如理觀察。念住中說。要當於身住身循觀乃至於法住法循觀。此何密意。答為顯四念住唯觀察心故。謂觀心執受觀心領納觀心了別觀心染凈。唯為觀察心所執受心所領納心了別境心染凈故。說四念住。
複次有諸苾芻。住三種住行六正行。于大師教多有所作。謂住解脫住。住解脫門住。及住能引解脫門法住。行無間行。行善受思惟行。行修所引善根生起行。行離諸愛味簡擇諦行。行即於此無增上慢行。行正清凈受用行。複次有二種舍施。一受者舍施。二施者舍施。施果亦有二種。一得大財富。二
【現代漢語翻譯】 現代漢語譯本：功德因此得以安住。像這樣修行之後，那時他的心不由自主地安住于經常勤奮修習各種善法之中，並自然而然地喜愛它們，對於之前那些夾雜染污的喜愛之性，則深深地厭惡和責備。由於這個因緣，心清凈的修行比丘，如實地了知自己的心夾雜著染污的喜愛，能夠迅速地迴轉，其速度之快無法比喻。而且，他也能很好地知道這種夾雜染污的心具有過患。他也能很好地知道這種夾雜染污的心還滅的方便。由於這個緣故，心清凈的修行比丘，能夠迅速地證得無上的心清凈性，也就是各種煩惱（諸漏）永遠斷盡。
其次，應當辨別心的善巧差別以及心轉變的善巧差別。所謂依靠遍計所執自性（Parikalpita-svabhāva，虛妄分別的自性），應當瞭解心的善巧差別；依靠依他起自性（Paratantra-svabhāva，因緣和合而生的自性），應當瞭解心轉變的善巧差別。
其次，如果能夠善巧地熏修心，就能獲得兩種勝利：一是在結果的時候，能夠觸證安樂；二是在原因的時候，能夠自在地運轉。其次，心混濁的人有三種過失：一是不如理作意的過失；二是隨眠（anuśaya，煩惱的潛在狀態）的過失；三是生起纏（paryavasthāna，煩惱的顯現狀態）的過失。
問：如世尊所說：『應當對心深切、善巧、勇猛地如理觀察。』念住（smṛtyupasthāna）中說：『要對身安住于身，循身觀察，乃至對法安住於法，循法觀察。』這有什麼密意呢？答：爲了顯示四念住只是觀察心。所謂觀察心所執受、觀察心所領納、觀察心了別、觀察心染污和清凈。只是爲了觀察心所執受的、心所領納的、心了別境界的、心染污和清凈的，所以才說四念住。
其次，有一些比丘，安住於三種安住，修行六種正行，對於大師的教導多有作為。所謂安住于解脫住、安住于解脫門住，以及安住于能夠引導解脫門的法住。修行無間行、修行善受思惟行、修行修所引發的善根生起行、修行遠離各種愛味簡擇真諦行、修行即於此沒有增上慢行、修行正清凈受用行。其次，有兩種舍施：一是受者的舍施，二是施者的舍施。施捨的果報也有兩種：一是獲得大的財富，二是...
【English Translation】 English version: Merit thus abides. Having practiced in this way, at that time, his mind spontaneously abides in and naturally loves constantly and diligently cultivating all virtuous dharmas, and deeply loathes and reproaches the nature of previous defiled attachments. Due to this cause, a Bhikshu (monk) who practices with a pure mind truly knows that his mind is mixed with defiled attachments, and can quickly turn away from them with unparalleled speed. Moreover, he can well know that such a defiled mind has faults. He can also well know the means of cessation of such a defiled mind. Therefore, a Bhikshu who practices with a pure mind can quickly attain the supreme purity of mind, which is the complete exhaustion of all outflows (āsrava).
Furthermore, one should distinguish between the skillful differences of the mind and the skillful differences of the transformation of the mind. That is, based on the Parikalpita-svabhāva (the nature of what is completely conceptualized, imputation), one should understand the skillful differences of the mind. Based on the Paratantra-svabhāva (the nature of arising dependently, other-powered), one should understand the skillful differences of the transformation of the mind.
Furthermore, if one can skillfully cultivate the mind, one will obtain two victories: first, at the time of the result, one will touch and realize bliss; second, at the time of the cause, one will turn freely. Furthermore, a turbid mind has three faults: first, the fault of non-reasoned attention (ayoniśo manaskāra); second, the fault of latent tendencies (anuśaya); third, the fault of arising entanglements (paryavasthāna).
Question: As the World-Honored One said, 'One should deeply, skillfully, and vigorously observe the mind with reason.' In the smṛtyupasthāna (the four establishments of mindfulness), it is said, 'One should abide in the body, observing the body, and so on, until abiding in the dharma, observing the dharma.' What is the hidden meaning of this? Answer: To show that the four establishments of mindfulness are only observing the mind. That is, observing what the mind grasps, observing what the mind receives, observing what the mind distinguishes, observing the mind's defilement and purity. It is only for observing what the mind grasps, what the mind receives, what the mind distinguishes in terms of objects, and the mind's defilement and purity that the four establishments of mindfulness are taught.
Furthermore, there are Bhikshus who abide in three abodes and practice six correct practices, and accomplish much in the teachings of the Great Teacher. That is, abiding in the abode of liberation, abiding in the abode of the door of liberation, and abiding in the abode of the dharma that can lead to the door of liberation. Practicing uninterrupted practice, practicing well-received contemplation, practicing the arising of virtuous roots generated by cultivation, practicing discriminating the truth by abandoning all attachment to taste, practicing without arrogance in this, and practicing correct and pure enjoyment. Furthermore, there are two kinds of giving: one is the giving of the receiver, and the other is the giving of the giver. There are also two kinds of fruits of giving: one is obtaining great wealth, and the other is...
得此等流受用勝解。
複次當辨證成道理。問依何道理。應知宣說唯從未來非實非有諸行相生。答若未來法行相實有而得生者。此法為轉而說生耶。謂從未來世處轉向現在世處。為死生耶。謂未來世死生現在世。為彼為緣而得生耶。謂于未來法住不變用彼為緣于現在世有餘法生。為有業用而說生耶。謂于未來本無業用至現在世方有業用。為圓滿相而說生耶。謂于未來相未圓滿至現在世相乃圓滿。為由異相而說生耶。謂于未來有未來分及有因分。由此二種其相有異。來至現在有現在分及有果分。由此二種其相有異。如是六種諸法生起皆不應理。何以故。非無方無處。法有從異方轉趣異方義。亦非未生未已生法而有死義。若彼為緣而得生者。便異法生非未來生。此于未來便為未有。又一切法第一義中無作用故。業用離相異不可得。唯即于相而假建立。設有異者。未來現在同實有相。唯說現在獨有業用。理不可得。又此業用。便應本無而今得生。又與世尊微妙言說即成相違。如說諸行非常非恒汝顯諸行業用無常。由此義故行應是常又等於一相。若相異分得是有者。相之異分何故不有。又相異分本無今有。相之異分何故不成本無今有。又離色等一切行相。余未來分必不可得。又應未來無有果相現在方有果相生起。如是已
【現代漢語翻譯】 現代漢語譯本 獲得這種理解和接受，併產生殊勝的勝解。
其次，應當辨證成立道理。問：依據什麼道理？應當知道宣說唯有從未來，並非真實存在的事物產生。答：如果未來的法真實存在而能夠產生，那麼這種產生是指轉變嗎？也就是說，從未來世處轉向現在世處？還是指死亡和出生嗎？也就是說，在未來世死亡，在現在世出生？還是指以彼為緣而產生嗎？也就是說，在未來法住留不變，以它為緣，在現在世有其他的法產生？還是指有作用而說產生嗎？也就是說，在未來本來沒有作用，到了現在世才有作用？還是指圓滿相而說產生嗎？也就是說，在未來相沒有圓滿，到了現在世相才圓滿？還是指由於不同的相而說產生嗎？也就是說，在未來有未來的部分和原因的部分，由於這兩種，它的相有所不同，來到現在有現在的部分和結果的部分，由於這兩種，它的相有所不同。像這樣六種諸法生起都不合理。為什麼呢？不是沒有方位和處所，法有從不同的方位轉移到不同的方位的道理。也不是未生和已生的法有死亡的意義。如果以它為緣而產生，那就是不同的法產生，而不是未來產生。這對於未來來說就是沒有。而且一切法在第一義中沒有作用，作用離開相是不可得的，只是就相而假立。如果說有不同，未來和現在同樣是真實存在的相，唯獨說現在有作用，這是不合理的。而且這種作用，就應該是本來沒有而現在才產生。這與世尊微妙的言說就成了相違背。如世尊所說，諸行無常，你卻顯示諸行業的用是無常的。由於這個意義，行應該是常。又等於一個相。如果相的不同部分能夠存在，那麼相的不同部分為什麼不存在？而且相的不同部分本來沒有現在有，相的不同部分為什麼不能成為本來沒有現在有？而且離開色等一切行相，其餘的未來部分必定不可得。而且應該是未來沒有結果的相，現在才有結果的相產生。像這樣已經
【English Translation】 English version Having obtained such a stream of understanding and acceptance, one generates a supreme and excellent conviction.
Furthermore, one should discern and establish the principle. Question: According to what principle should it be known that it is proclaimed that things arise only from the future, which are neither real nor existent? Answer: If future dharmas (phenomena, things) truly exist and are able to arise, does this arising refer to a transformation? That is, a transformation from the future world-realm to the present world-realm? Or does it refer to death and birth? That is, dying in the future world and being born in the present world? Or does it refer to arising by means of a condition? That is, the future dharma remains unchanged, and by means of it, other dharmas arise in the present world? Or does it refer to arising by means of a function? That is, in the future there is originally no function, and only in the present world does a function arise? Or does it refer to arising by means of a complete aspect? That is, in the future the aspect is not complete, and only in the present world does the aspect become complete? Or does it refer to arising by means of different aspects? That is, in the future there is a future part and a causal part, and due to these two, its aspect is different; coming to the present, there is a present part and a resultant part, and due to these two, its aspect is different. In this way, these six kinds of arising of dharmas are all unreasonable. Why? It is not that there are no directions or places; dharmas have no reason to transfer from different directions to different directions. Nor do dharmas that are not yet born or already born have the meaning of death. If it arises by means of that condition, then it is a different dharma arising, not the future arising. This, for the future, would be non-existent. Moreover, all dharmas have no function in the ultimate sense; function is inseparable from aspect and cannot be obtained; it is only provisionally established based on the aspect. If there were a difference, the future and the present would have the same real aspect, and it would be unreasonable to say that only the present has a function. Moreover, this function should be originally non-existent and only now arise. This would contradict the subtle words of the World Honored One (世尊). As the World Honored One said, all phenomena are impermanent, yet you show that the function of all actions is impermanent. Due to this meaning, action should be permanent. Also, it is equal to one aspect. If the different parts of the aspect can exist, then why do the different parts of the aspect not exist? Moreover, the different parts of the aspect were originally non-existent and now exist; why cannot the different parts of the aspect become originally non-existent and now existent? Moreover, apart from all aspects such as form (色), the remaining future part is certainly unobtainable. Moreover, it should be that there is no resultant aspect in the future, and only now does the resultant aspect arise. Thus, it is already
辨證成道理。依此道理應知。宣說未來諸法一切行相非實非有本無今有。如於未來如是。過去隨其所應。由此道理當知。宣說非實非有。複次過去行雲何。謂相已滅沒自性已舍。現在行雲何。謂相未滅沒自性未捨生時暫住。未來行雲何。謂因現有自相未生未得自性。問若彼諸行未來本無而得生者。空華兔角石女兒等何故不生。答由空華等無生因故。一切諸行各各差別定有生因。問若一切行各各差別有生因者。何因緣故諸行俱時不頓生耶。答諸行雖有各別生因。然必待緣方得生起。若彼彼行生緣現前。彼彼行因生彼彼行。是故諸行雖現有因。然無俱時頓生起過。
複次此中雲何名諸行因。何等名緣。謂薄伽梵說。諸行生緣略有四種。一因緣。二等無間緣。三所緣緣。四增上緣。因緣一種亦因亦緣。余之三種唯緣非因。云何因緣。謂諸色根根依及識。此二略說。能持一切諸法種子。隨逐色根有諸色根種子及余色法種子一切心心所等種子。若隨逐識有一切識種子及余無色法種子諸色根種子。所餘色法種子。當知所餘色法自性。唯自種子之所隨逐。除大種色。由大種色二種種子所隨逐故。謂大種種子及造色種子。即此所立隨逐差別種子相續。隨其所應望所生法。是名因緣。
複次若諸色根及自大種。非心心所種子
【現代漢語翻譯】 現代漢語譯本 辨證可以使之成為道理。依據這個道理應該知曉，宣說未來諸法的一切行相，並非真實存在，也並非本來沒有現在才有。對於未來是這樣，過去也應如此。由此道理應當知曉，宣說它們並非真實存在。另外，過去的『行』是怎樣的呢？是指它的相狀已經滅沒，它的自性已經捨棄。現在的『行』是怎樣的呢？是指它的相狀尚未滅沒，它的自性尚未捨棄，在生起時暫時停留。未來的『行』是怎樣的呢？是指它的因已經存在，但它的自相尚未生起，尚未獲得自性。（問：）如果那些『行』在未來本來沒有，後來才得以產生，那麼空中的花（空華），兔子的角（兔角），石頭的女兒（石女兒）等，為什麼不會產生呢？（答：）因為空華等沒有產生的原因。一切諸『行』各自不同，必定有其產生的因緣。（問：）如果一切『行』各自有不同的產生原因，那麼因為什麼緣故，諸『行』不能同時一起產生呢？（答：）諸『行』雖然有各自不同的產生原因，但必須等待因緣聚合才能生起。如果這個或那個『行』的生起因緣出現，這個或那個『行』的因就會產生這個或那個『行』。因此，諸『行』雖然有因，但不會同時一起產生。
另外，這裡面什麼叫做諸『行』的『因』（hetu）？什麼叫做『緣』（pratyaya）？薄伽梵（Bhagavan，世尊）說，諸『行』產生的『緣』略有四種：一是因緣（hetu-pratyaya），二是等無間緣（samanantara-pratyaya），三是所緣緣（alambana-pratyaya），四是增上緣（adhipati-pratyaya）。『因緣』是一種，既是『因』也是『緣』。其餘三種只是『緣』不是『因』。什麼是『因緣』呢？是指諸色根（rupa-indriya，眼、耳、鼻、舌、身五根）和根所依賴的處所，以及識（vijnana，了別作用）。這二者可以概括地說，能夠保持一切諸法的種子。隨著色根，有諸色根的種子以及其餘色法的種子，一切心（citta，意識）和心所（caitta，心理活動）等的種子。如果隨著識，就有一切識的種子以及其餘無色法的種子，還有諸色根的種子。其餘的色法種子，應當知道其餘色法的自性，僅僅被自己的種子所隨逐。除了四大種所造的色法（大種色），因為大種色被兩種種子所隨逐，即大種的種子和造色的種子。這就是所建立的隨逐差別種子相續，根據情況，對於所產生的法來說，就叫做『因緣』。
另外，如果諸色根以及自身的大種，不是心和心所的種子。
【English Translation】 English version Reasoning can make it a principle. According to this principle, it should be known that the declaration of all aspects of future dharmas is neither truly existent nor originally non-existent but now existent. It is like this for the future, and it should be the same for the past. From this principle, it should be known that they are declared as not truly existent. Furthermore, what is the 'past action' (past samskara)? It refers to its characteristic having already ceased and its self-nature having already been abandoned. What is the 'present action' (present samskara)? It refers to its characteristic not yet having ceased and its self-nature not yet having been abandoned, temporarily dwelling at the time of arising. What is the 'future action' (future samskara)? It refers to its cause already existing, but its own characteristic not yet having arisen and not yet having obtained self-nature. (Question:) If those 'actions' (samskaras) originally did not exist in the future but later came into existence, then why do flowers in the sky (sky flower - '空華' - 'kong hua'), rabbit's horns (rabbit horn - '兔角' - 'tu jiao'), stone daughters (stone daughter - '石女兒' - 'shi nv er'), etc., not arise? (Answer:) Because sky flowers, etc., do not have the cause of arising. All 'actions' (samskaras) are different from each other and must have their causes and conditions for arising. (Question:) If all 'actions' (samskaras) each have different causes for arising, then for what reason do the 'actions' (samskaras) not arise all together at the same time? (Answer:) Although the 'actions' (samskaras) each have different causes for arising, they must wait for the aggregation of conditions to arise. If the conditions for the arising of this or that 'action' (samskara) appear, the cause of this or that 'action' (samskara) will produce this or that 'action' (samskara). Therefore, although the 'actions' (samskaras) have causes, they will not arise all together at the same time.
Furthermore, what is called the 'cause' (hetu) of the 'actions' (samskaras) here? What is called 'condition' (pratyaya)? The Bhagavan (Bhagavan, the World-Honored One) said that there are roughly four types of 'conditions' (pratyayas) for the arising of 'actions' (samskaras): first, the causal condition (hetu-pratyaya); second, the immediately preceding condition (samanantara-pratyaya); third, the object-condition (alambana-pratyaya); and fourth, the dominant condition (adhipati-pratyaya). The 'causal condition' (hetu-pratyaya) is one type, which is both 'cause' (hetu) and 'condition' (pratyaya). The remaining three are only 'conditions' (pratyayas) and not 'causes' (hetus). What is the 'causal condition' (hetu-pratyaya)? It refers to the sense faculties (rupa-indriya, the five roots of eye, ear, nose, tongue, and body) and the places on which the roots depend, as well as consciousness (vijnana, the function of discernment). These two can be summarized as being able to maintain the seeds of all dharmas. Following the sense faculties, there are the seeds of the sense faculties and the seeds of other form dharmas, as well as the seeds of all mind (citta, consciousness) and mental activities (caitta, mental events). If following consciousness, there are the seeds of all consciousness and the seeds of other formless dharmas, as well as the seeds of the sense faculties. For the remaining form dharmas, it should be known that the self-nature of the remaining form dharmas is only followed by its own seeds. Except for the form dharmas produced by the four great elements (大種色 - 'da zhong se'), because the form dharmas produced by the four great elements are followed by two types of seeds, namely the seeds of the four great elements and the seeds of the produced form. This is the established continuous succession of seeds that follow the differences, and depending on the circumstances, it is called the 'causal condition' (hetu-pratyaya) in relation to the dharma that is produced.
Furthermore, if the sense faculties and their own great elements are not the seeds of mind and mental activities.
所隨逐者。入滅盡定入無想定生無想天。后時不應識等更生。然必更生。是故當知心心所種子隨逐色根。以此為緣彼得更生。
複次若諸識非色種子所隨逐者。生無色界異生。從彼壽盡業盡沒已還生下時。色無種子應不更生。然必更生。是故當知諸色種子隨逐于識。以此為緣色法更生複次若諸異生由世間道入初靜慮。若得生彼爾時欲界諸染污法。及余欲界諸法種子。但被損伏不能永害。何以故。由此異生從彼定退欲界染法復現前故。從初靜慮沒已。復還生欲界故。
複次損伏略有三種。一遠離損伏。二厭患損伏。三奢摩他損伏。云何遠離損伏。謂如有一棄捨家法趣于非家。遠離種種受用欲具。受持禁戒。于所受持遠離禁戒。親近修習若多修習。由親近修習多修習相續不斷故。于諸欲具心不趣入。心不流散。心不安住。心不愛樂。亦不發起彼增上力緣彼境界所起煩惱。如是名為遠離損伏。云何厭患損伏。謂如有一或由過患想。或由不凈想。或由青瘀等想。或由隨一如理作意。如是如是厭患諸欲。雖未離欲然于諸欲修厭逆故。心不趣入乃至廣說。如是名為厭患損伏。云何奢摩他損伏。謂如有一由世間道。得離欲界欲或離色界欲。彼由奢摩他任持心相續故。于欲色中心不趣入。乃至廣說。如是名為奢摩他損伏。
【現代漢語翻譯】 現代漢語譯本 對於那些隨逐者，例如入滅盡定（Nirodha-samāpatti，一種禪定狀態，達到意識和感受的止息）和入無想定（Asaññasamāpatti，一種禪定狀態，沒有意識活動），以及生於無想天（Asaññasatta，沒有意識存在的境界）的眾生，在他們之後，不應該有識等再次生起。然而，他們必定會再次生起。因此，應當知道心和心所（Citta-caitasika，心理活動及其伴隨物）的種子隨逐於色根（Rūpāyatana，色法的根源）。以這個為因緣，它們才能再次生起。
再者，如果各種識不是由色法的種子所隨逐，那麼生於無色界（Arūpadhātu，沒有物質存在的境界）的凡夫，從他們在那裡壽命終盡、業力耗盡而死亡之後，再次投生到較低的境界時，色法沒有種子，本不應該再次生起。然而，色法必定會再次生起。因此，應當知道各種色法的種子隨逐于識。以這個為因緣，色法才能再次生起。再者，如果各種凡夫通過世間道（Laukikamārga，通往世間的道路）進入初禪（Prathama-dhyāna，禪定的第一層），如果他們能夠生於彼處，那麼此時欲界（Kāmadhātu，充滿慾望的境界）的各種染污法（Kliṣṭa-dharma，不純凈的法）以及其餘欲界的各種法的種子，只是被損害和降伏，而不能被永遠斷除。為什麼呢？因為這些凡夫從那個禪定退失后，欲界的染污法會再次顯現。從初禪死亡之後，又會再次投生到欲界。
再者，損害和降伏略有三種：一、遠離損伏；二、厭患損伏；三、奢摩他損伏（Śamatha-kṣama，止禪的降伏）。什麼是遠離損伏？例如，某人捨棄在家生活，出家成為非家之人，遠離種種受用欲樂的器具，受持禁戒。對於所受持的遠離禁戒，親近修習，如果多多修習，由於親近修習和多多修習相續不斷，因此，對於各種欲樂器具，心不趨向，心不流散，心不安住，心不愛樂，也不會發起那些以彼境界為緣所生起的煩惱的增上力。這叫做遠離損伏。什麼是厭患損伏？例如，某人或者由於過患想（Ādīnavasaṃjñā，對過患的思考），或者由於不凈想（Aśubhasaṃjñā，對不凈的思考），或者由於青瘀等想（Vinīlaka-saṃjñā，對屍體腐爛變色的思考），或者由於隨一如理作意（Yoniso-manasikara，如理作意）。像這樣，像這樣厭患各種慾望。雖然還沒有脫離慾望，但是對於各種慾望修習厭逆，因此，心不趨向，乃至廣說。這叫做厭患損伏。什麼是奢摩他損伏？例如，某人通過世間道，得以脫離欲界的慾望，或者脫離色界的慾望。他由於奢摩他任持心相續，因此，對於欲界和色界的慾望，心不趨向，乃至廣說。這叫做奢摩他損伏。
【English Translation】 English version Those who follow, such as entering Nirodha-samāpatti (cessation of perception and sensation), entering Asaññasamāpatti (non-perception attainment), and being born in Asaññasatta (the realm of non-perception), after them, consciousness and so on should not arise again. However, they will certainly arise again. Therefore, it should be known that the seeds of Citta-caitasika (mind and mental factors) follow the Rūpāyatana (sense-sphere of form). With this as the condition, they can arise again.
Furthermore, if the various consciousnesses are not followed by the seeds of form, then when an ordinary being born in Arūpadhātu (formless realm), after their lifespan ends and their karma is exhausted there, and they are reborn in a lower realm, form should not arise again because there are no seeds of form. However, form will certainly arise again. Therefore, it should be known that the seeds of various forms follow consciousness. With this as the condition, form arises again. Furthermore, if various ordinary beings enter the first Dhyāna (Prathama-dhyāna, the first meditative absorption) through the Laukikamārga (worldly path), if they are able to be born there, then at this time, the various defiled dharmas (Kliṣṭa-dharma, impure phenomena) of the Kāmadhātu (desire realm) and the seeds of the remaining dharmas of the desire realm are only damaged and subdued, but cannot be permanently eliminated. Why? Because when these ordinary beings retreat from that Dhyāna, the defiled dharmas of the desire realm reappear. After dying from the first Dhyāna, they are reborn in the desire realm again.
Furthermore, there are roughly three types of damage and subdual: 1. Subdual through distance; 2. Subdual through aversion; 3. Subdual through Śamatha (tranquility meditation). What is subdual through distance? For example, someone abandons household life, leaves home to become a non-householder, stays away from various instruments for enjoying desires, and upholds precepts. Regarding the precepts that are upheld and the avoidance of breaking them, they cultivate diligently. If they cultivate much, because of the continuous cultivation and much practice, the mind does not incline towards various instruments of desire, the mind is not scattered, the mind does not dwell, the mind does not delight, and they do not generate the increased power of afflictions arising from those objects. This is called subdual through distance. What is subdual through aversion? For example, someone, either through contemplating faults (Ādīnavasaṃjñā), or through contemplating impurity (Aśubhasaṃjñā), or through contemplating lividness (Vinīlaka-saṃjñā), or through any appropriate reflection (Yoniso-manasikara). In this way, in this way, they are averse to various desires. Although they have not yet left desire, they cultivate aversion towards various desires, therefore, the mind does not incline, and so on. This is called subdual through aversion. What is subdual through Śamatha? For example, someone, through the worldly path, is able to leave the desires of the desire realm, or leave the desires of the form realm. Because they maintain the continuity of the mind through Śamatha, therefore, the mind does not incline towards the desires of the desire realm and the form realm, and so on. This is called subdual through Śamatha.
若聖弟子由出世道離欲界欲。乃至具得離三界欲。爾時一切三界染污諸法種子皆悉永害。何以故。由聖弟子于現法中不復堪任從離欲退更起下地煩惱現前。或生上地。亦不堪任從彼沒已還生下地。如穀麥等諸外種子安置空迥或於干器。雖不生芽非不種子。若火所損爾時畢竟不成種子。內法種子損伏永害道理亦爾。若聖弟子將入無餘涅槃界時。所有一切善及無記諸法種子皆被損害。由染污法種子滅故。不復能感當來異熟果。亦不復能生自類果。當知是名第四損伏。所謂永害助伴損伏。
複次具縛者所有心起。若樂俱行或苦俱行。或不苦不樂俱行。此一切心。皆樂種子。苦種子。不苦不樂種子之所隨逐。若起善心或染污心或無記心。此一切心。皆善種子染污種子無記種子之所隨逐。又諸有學不具縛者所有心生。若世間善心或出世心。或染污心或無記心。此一切心。皆為一切修道所斷煩惱種子之所隨逐。由未斷故有時得生。亦為所餘諸法種子之所隨逐。又諸無學一切煩惱已永斷者所有心生。若世間善心。若出世心。若無記心。此一切心。皆已永離染法種子。但為一切善無記法種子隨逐相續而生。複次此所建立種子道理。當知且依未建立阿賴耶識聖教而說。若已建立阿賴耶識。當知略說諸法種子。一切皆依阿賴耶識。又
【現代漢語翻譯】 現代漢語譯本：如果聖弟子通過出世之道，遠離欲界之慾，乃至完全斷除三界之慾，那時，一切三界染污諸法的種子都將被永遠摧毀。為什麼呢？因為聖弟子在現世中，不再可能從離欲的狀態退轉，重新生起下地的煩惱，或者生到上地。也不可能從上地死後，再回到下地。就像穀物麥子等外在的種子，放置在空曠的地方或者乾燥的容器中，雖然不發芽，但並非沒有種子。如果被火燒燬，那時就徹底不能成為種子了。內在諸法的種子被損害、降伏、永遠摧毀的道理也是這樣。如果聖弟子將要進入無餘涅槃（Nirvana）的境界時，所有一切善法以及無記法的種子都會被損害。由於染污法的種子已經滅盡，不再能夠感得未來的異熟果，也不能再生出自類果。應當知道，這叫做第四種損伏，也就是永遠摧毀助伴的損伏。 再者，具有煩惱束縛的人，所有生起的心，無論是與快樂相伴隨，還是與痛苦相伴隨，或者與不苦不樂相伴隨，這一切的心，都被快樂的種子、痛苦的種子、不苦不樂的種子所隨逐。如果生起善心、染污心或者無記心，這一切的心，都被善的種子、染污的種子、無記的種子所隨逐。還有，那些有學（Śaikṣa，還在學習的修行者）而不完全被煩惱束縛的人，所有生起的心，無論是世間的善心，還是出世間的心，或者是染污心，或者是無記心，這一切的心，都被一切修道所斷的煩惱種子所隨逐。因為還沒有斷除，所以有時還會生起。也被其餘諸法的種子所隨逐。還有，那些無學（Arhat，阿羅漢）一切煩惱已經永遠斷除的人，所有生起的心，無論是世間的善心，還是出世間的心，還是無記心，這一切的心，都已經永遠遠離染污法的種子，只是被一切善法和無記法的種子隨逐相續而生。再者，這個所建立的種子的道理，應當知道，暫時是依據沒有建立阿賴耶識（Ālaya-vijñāna，藏識）的聖教而說的。如果已經建立了阿賴耶識，應當知道，簡略地說，諸法的種子，一切都依于阿賴耶識。還有。
【English Translation】 English version: If a noble disciple, through the path of transcendence, departs from the desire of the desire realm, and even fully attains the departure from the desire of the three realms, then all the seeds of defiled dharmas of the three realms will be completely and permanently destroyed. Why is this so? Because the noble disciple, in this present life, is no longer capable of regressing from the state of detachment and re-arising lower realm afflictions, or being born in a higher realm. Nor is he capable of, having died from that higher realm, returning to be born in a lower realm. It is like external seeds such as grains and wheat, placed in an open space or in a dry container, although they do not sprout, it is not that they are not seeds. If they are damaged by fire, then they will definitely not become seeds. The principle of internal dharma seeds being damaged, subdued, and permanently destroyed is also like this. If a noble disciple is about to enter the realm of Nirvāṇa (無餘涅槃，cessation of suffering) without remainder, then all the seeds of all good and neutral dharmas will be damaged. Because the seeds of defiled dharmas have been extinguished, they are no longer able to experience future ripening results, nor are they able to produce results of their own kind. It should be known that this is called the fourth type of subduing, which is the subduing of permanently destroying the companions. Furthermore, all the arising of the mind of one who is bound by afflictions, whether accompanied by pleasure, or accompanied by pain, or accompanied by neither pleasure nor pain, all these minds are pursued by the seeds of pleasure, the seeds of pain, and the seeds of neither pleasure nor pain. If a good mind, a defiled mind, or a neutral mind arises, all these minds are pursued by the seeds of goodness, the seeds of defilement, and the seeds of neutrality. Moreover, all the arising of the mind of those who are still learning (Śaikṣa, 有學) and are not completely bound by afflictions, whether it is a worldly good mind, or a transcendental mind, or a defiled mind, or a neutral mind, all these minds are pursued by the seeds of afflictions that are severed by all paths of cultivation. Because they have not yet been severed, they sometimes arise. They are also pursued by the seeds of the remaining dharmas. Furthermore, all the arising of the mind of those who are Arhats (無學), who have permanently severed all afflictions, whether it is a worldly good mind, or a transcendental mind, or a neutral mind, all these minds have permanently departed from the seeds of defiled dharmas, and are only pursued and continuously arise with the seeds of all good and neutral dharmas. Furthermore, the principle of the established seeds should be known to be temporarily based on the sacred teachings that have not established the Ālaya-vijñāna (阿賴耶識, storehouse consciousness). If the Ālaya-vijñāna has been established, it should be known that, briefly speaking, the seeds of all dharmas all rely on the Ālaya-vijñāna. Also.
彼諸法若未永斷。若非所斷。隨其所應所有種子隨逐應知。
問如世尊言。我說阿羅漢苾芻於四種增上心法現法安樂住中隨一而退。若彼一切染污種子皆已永害。云何復起下地煩惱。若不復起彼云何退。答退有二種。一者斷退。二者住退。言斷退者唯是異生。言住退者。是諸聖者亦是異生。若世間道斷諸煩惱復起現前。當知爾時斷退故退。亦是住退。若出世道斷煩惱已心營世務。不專修習如理作意。由此不能于其中間。現法樂住數起現前如先所得后亦如是。然其下地已斷煩惱不復現前。如是名為住退故退。非是斷退。又若已斷一切煩惱成阿羅漢。而彼一切染法種子未永害者。云何名為心善解脫阿羅漢果諸漏永盡。若已永害。于相續中永無一切染法種子。尚不應起不正思惟。況諸煩惱。是故當知由出世道斷煩惱者。定無有退。
瑜伽師地論卷第五十一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十二
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之二
複次云何等無間緣。謂此諸心心所無間。彼諸心心所生。說此為彼等無間緣。若此六識為彼六識等無間緣。即施設此名為意根。亦名意處亦名意界。云何所緣緣。謂五識身以色等
【現代漢語翻譯】 現代漢語譯本： 如果這些法還沒有被永遠斷除，或者不是應該被斷除的，那麼要知道，所有相應的種子都會隨之而來。
問：正如世尊所說，我說阿羅漢（Arhat，已證得涅槃的聖者）比丘在四種增上心法（adhisamatha-citta-dhamma，卓越的心靈脩習）的現法安樂住（dittha-dhamma-sukha-vihara，當下體驗到的快樂狀態）中，會退失其中之一。如果他的一切染污種子都已經永遠斷除，為什麼還會生起下地的煩惱？如果不再生起，他又如何退失？ 答：退失有兩種，一是斷退，二是住退。斷退只發生在異生（prthag-jana，凡夫）身上。住退則發生在聖者（arya，已證悟者）和異生身上。如果用世間道（laukika-marga，世俗的修行方法）斷除了煩惱，但煩惱又再次生起，那麼要知道，這是因為斷退而退失，也是住退。如果用出世道（lokottara-marga，超越世俗的修行方法）斷除了煩惱，但內心卻專注於世俗事務，不專心修習如理作意（yoniso-manasikara，如理作意，正確的思考方式），因此不能在其中間，使現法樂住多次生起，就像先前已經獲得但後來又失去一樣。然而，他已經斷除的下地煩惱不會再次生起。這被稱為因為住退而退失，而不是斷退。 又，如果已經斷除一切煩惱，成為阿羅漢，但他們的一切染法種子還沒有被永遠斷除，怎麼能被稱為心善解脫（suvimutta-citta，內心得到完全解脫），阿羅漢果（arhat-phala，阿羅漢的果位）的諸漏（asava，煩惱的滲漏）永遠斷盡？如果已經永遠斷除，在相續（samtana，心識流）中永遠沒有一切染法種子，尚且不應該生起不正思惟（ayonisomanasikara，不如理作意），更何況是諸煩惱。因此，應當知道，通過出世道斷除煩惱的人，一定不會退失。
《瑜伽師地論》卷第五十一 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第五十二
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝抉擇分中五識身相應地意地之二
再者，什麼叫做等無間緣（samanantara-pratyaya，等無間緣，緊隨其後的條件）？就是這些心和心所（citta-caitta，心理活動）之間沒有間隔，這些心和心所生起，就說這是它們之間的等無間緣。如果這六識（sad-vijnana-kaya，六種意識）是那六識的等無間緣，就施設它為意根（manas-indriya，意識的根源），也叫做意處（manas-ayatana，意識的場所），也叫做意界（manas-dhatu，意識的界）。什麼叫做所緣緣（alambana-pratyaya，所緣緣，對像條件）？就是五識身（panca-vijnana-kaya，五種感官意識）以色（rupa，顏色和形狀）等為所緣。
【English Translation】 English version: If those dharmas are not yet permanently severed, or are not to be severed, then it should be known that all corresponding seeds follow accordingly.
Question: As the World-Honored One said, I say that an Arhat (Arhat, a saint who has attained Nirvana) Bhikshu retreats from any one of the four types of superior mental abidings in the present life's happiness (dittha-dhamma-sukha-vihara, the state of happiness experienced in the present moment). If all the seeds of defilement have been permanently destroyed, how can lower-realm afflictions arise again? If they do not arise again, how can he retreat? Answer: There are two types of retreat: one is retreat from severance, and the other is retreat from abiding. Retreat from severance only occurs in ordinary beings (prthag-jana, common people). Retreat from abiding occurs in noble ones (arya, those who have attained enlightenment) as well as ordinary beings. If afflictions are severed by worldly paths (laukika-marga, mundane paths) and then arise again, it should be known that this is retreat due to retreat from severance, and it is also retreat from abiding. If, after severing afflictions with supramundane paths (lokottara-marga, transcendental paths), the mind is occupied with worldly affairs and does not diligently cultivate appropriate attention (yoniso-manasikara, proper attention, correct way of thinking), then one cannot frequently bring forth the abiding in happiness in the present life in the interim, just as one had obtained it before but later lost it. However, the lower-realm afflictions that have been severed do not arise again. This is called retreat due to retreat from abiding, not retreat from severance. Furthermore, if one has severed all afflictions and become an Arhat, but all the seeds of defilement have not been permanently destroyed, how can one be called well-liberated in mind (suvimutta-citta, mind completely liberated), with the outflows (asava, outflows of afflictions) of the Arhat fruit (arhat-phala, the fruit of Arhatship) permanently exhausted? If they have been permanently destroyed, and there are no seeds of defilement in the continuum (samtana, stream of consciousness), then one should not even give rise to improper thinking (ayonisomanasikara, improper attention), let alone afflictions. Therefore, it should be known that those who sever afflictions through supramundane paths will definitely not retreat.
Yogacarabhumi-sastra, Volume 51 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 52
Said by Bodhisattva Maitreya
Translated under Imperial Order by Tripitaka Master Xuanzang Section on Determining the Correspondences of the Five Consciousnesses and the Mind Ground
Furthermore, what is meant by immediately preceding condition (samanantara-pratyaya, immediately preceding condition)? It refers to the absence of interval between these minds and mental factors (citta-caitta, mental activities). The arising of these minds and mental factors is said to be their immediately preceding condition. If these six consciousnesses (sad-vijnana-kaya, six consciousnesses) are the immediately preceding condition for those six consciousnesses, then this is designated as the mind-faculty (manas-indriya, faculty of mind), also called the mind-sphere (manas-ayatana, sphere of mind), and also called the mind-element (manas-dhatu, element of mind). What is meant by object-condition (alambana-pratyaya, object condition)? It is that the five consciousnesses (panca-vijnana-kaya, five sense consciousnesses) take form (rupa, color and shape), etc., as their object.
五境。如其次第為所緣緣。若意識以一切內外十二處為所緣緣。
云何增上緣。謂眼等處為眼識等俱生增上緣。若作意于所緣境。為諸識引發增上緣。若諸心心所。展轉互為俱生增上緣。若凈不凈業。與后愛非愛果及異熟果為先所作增上緣。若田糞水等。與諸苗稼為成辦增上緣。若彼彼工巧智。與彼彼世間工巧業處為工業增上緣。
複次是四緣中。因緣一種望所生法能為生因。餘三種緣望所生法。當知但為方便因。是故彼彼諸行生。方便緣現在前時。彼彼諸行種子便能生起彼彼諸行。是故諸行無有同時頓生起義。當知依止如是四緣建立十因。如菩薩地等中已說。
問如世尊言。過去諸行為緣生意。未來諸行為緣生意。過去未來諸行非有。何故世尊宣說彼行為緣生意。若意亦緣非有事境而得生者。云何不違微妙言說。如世尊言。由二種緣諸識得生。何等為二。謂眼及色。如是廣說乃至意法。答由能執持諸五識身所不行義故。佛世尊假說名法。是故說言緣意及法意識得生。問何因緣故知佛世尊有是密意。答由彼意識亦緣去來識為境界世現可得。非彼境識法處所攝。又有性者安立有義能持有義。若無性者安立無義能持無義。故皆名法。由彼意識于有性義。若由此義而得安立。即以此義起識了別。于無性義
【現代漢語翻譯】 現代漢語譯本 五境（色、聲、香、味、觸五種感官對像）。按照它們的順序，各自作為所緣緣（ālambana-pratyaya，產生心理活動的客觀條件）。如果意識以一切內外十二處（ayatana，六根和六境）為所緣緣。
什麼是增上緣（adhipati-pratyaya，起主導作用的條件）？ 比如，眼等處（六根中的眼根等）對於眼識等（六識中的眼識等）是俱生增上緣（sahajāta-adhipati-pratyaya，同時產生的增上緣）。如果作意（manaskara，心理活動）作用於所緣境（ālambana，認識對像），則對於諸識（各種意識）是引發增上緣（ārambaṇa-adhipati-pratyaya，引發產生的增上緣）。如果各種心和心所（citta-caitta，心理活動及其屬性）相互之間，輾轉互為俱生增上緣。如果清凈或不清凈的業（karma，行為），對於後世的可愛或不可愛果報以及異熟果（vipāka-phala，不同性質的果報）來說，是先前所作的增上緣。如果田地、肥料、水等，對於各種苗稼來說，是成就的增上緣。如果各種工巧智（skilled knowledge），對於各種世間的工巧事業處（skilled activities）來說，是工業增上緣。
此外，在這四緣（因緣、所緣緣、等無間緣、增上緣）中，因緣（hetu-pratyaya，根本原因）這一種，對於所生法（產生的現象）來說，能夠作為生因（janaka-hetu，產生的原因）。其餘三種緣，對於所生法來說，應當知道僅僅是方便因（upanāyaka-hetu，輔助原因）。因此，當各種行（saṃskāra，行為）產生的方便緣現在前時，各種行的種子（bīja，潛在因素）便能夠生起各種行。因此，各種行沒有同時頓然生起的道理。應當知道，依靠這樣的四緣，建立十因（daśa hetu），如《菩薩地》（Bodhisattvabhūmi）等中所說。
問：如世尊所說，過去諸行為緣生意（past actions are conditions for the arising of mind），未來諸行為緣生意（future actions are conditions for the arising of mind）。過去和未來的諸行並不存在，為什麼世尊宣說它們作為緣而產生意（manas，意識）呢？如果意（manas，意識）也緣非有（non-existent）的事境而得以產生，如何不違背微妙的言說（subtle teachings）？如世尊所說，由兩種緣諸識（vijñāna，意識）得以產生。哪兩種？即眼和色（rūpa，視覺對像），如此廣說乃至意和法（dharma，心理對像）。答：由於能夠執持諸五識身（pañca-vijñāna-kāya，五種感官意識）所不能行（operate）的意義，佛世尊假說名法（dharma，心理對像）。因此說，緣意（manas，意識）及法（dharma，心理對像）意識（vijñāna，意識）得以產生。問：因為什麼緣故知道佛世尊有這樣的密意（hidden meaning）？答：由於彼意識（manovijñāna，意識）也緣過去和未來的識（vijñāna，意識）作為境界，世間現在可以獲得。並非彼境界的識（vijñāna，意識）屬於法處（dharmāyatana，法界）所攝。又有自性者（svabhāva，自身性質）安立有義（existent meaning），能持有義（capable of holding meaning）。若無自性者（niḥsvabhāva，沒有自身性質），安立無義（non-existent meaning），能持無義（capable of holding no meaning），故都名為法（dharma，心理對像）。由於彼意識（manovijñāna，意識）對於有自性義（existent meaning），如果由此義而得以安立，即以此義起識了別（consciousness distinguishes）。對於無自性義（non-existent meaning）。
【English Translation】 English version The five sense objects (pañca viṣaya). In their respective order, they serve as the objective condition (ālambana-pratyaya, the objective condition for the arising of mental activity). If consciousness takes all twelve internal and external sense bases (ayatana, the six sense organs and their corresponding objects) as its objective condition.
What is the dominant condition (adhipati-pratyaya, the condition that plays a leading role)? For example, the sense organs such as the eye are the co-arising dominant condition (sahajāta-adhipati-pratyaya, the simultaneously arising dominant condition) for eye-consciousness and so on. If attention (manaskara, mental activity) is directed towards an object, it is the initiating dominant condition (ārambaṇa-adhipati-pratyaya, the dominant condition that initiates arising) for the various consciousnesses. If the various minds and mental factors (citta-caitta, mental activity and its attributes) mutually serve as co-arising dominant conditions. If pure or impure actions (karma, actions) are the previously performed dominant condition for the desirable or undesirable results and the ripened results (vipāka-phala, results of different natures) in the future. If fields, fertilizer, water, etc., are the accomplishing dominant condition for the various crops. If various skillful knowledges are the industrial dominant condition for the various worldly skillful activities.
Furthermore, among these four conditions (causation, objective condition, immediate condition, dominant condition), the causal condition (hetu-pratyaya, the fundamental cause) is the one that can serve as the generating cause (janaka-hetu, the cause of arising) for the produced phenomena. The other three conditions, in relation to the produced phenomena, should be understood as merely auxiliary causes (upanāyaka-hetu, auxiliary causes). Therefore, when the auxiliary conditions for the arising of various actions (saṃskāra, actions) are present, the seeds (bīja, potential factors) of the various actions can give rise to the various actions. Therefore, there is no simultaneous and sudden arising of all actions. It should be understood that based on these four conditions, ten causes (daśa hetu) are established, as explained in the Bodhisattvabhūmi (Stages of a Bodhisattva) and other texts.
Question: As the World-Honored One said, 'Past actions are conditions for the arising of mind,' 'Future actions are conditions for the arising of mind.' Past and future actions do not exist, so why does the World-Honored One declare that they serve as conditions for the arising of mind (manas, consciousness)? If mind (manas, consciousness) can also arise in relation to non-existent objects, how does this not contradict the subtle teachings? As the World-Honored One said, 'Consciousness (vijñāna, consciousness) arises from two conditions. Which two? Namely, the eye and form (rūpa, visual object),' and so on, extending to mind (manas, consciousness) and mental objects (dharma, mental objects). Answer: Because the Buddha, the World-Honored One, provisionally speaks of 'mental objects' (dharma, mental objects) to refer to meanings that the five sense consciousnesses (pañca-vijñāna-kāya, the five sense consciousnesses) cannot operate on. Therefore, it is said that consciousness (vijñāna, consciousness) arises in relation to mind (manas, consciousness) and mental objects (dharma, mental objects). Question: For what reason do we know that the Buddha, the World-Honored One, has such a hidden meaning? Answer: Because that mind-consciousness (manovijñāna, mind consciousness) also takes past and future consciousnesses (vijñāna, consciousness) as its objects, which are currently obtainable in the world. The consciousness (vijñāna, consciousness) of that object is not included in the sphere of mental objects (dharmāyatana, the realm of mental objects). Furthermore, those with inherent existence (svabhāva, self-nature) establish existent meanings (existent meaning), capable of holding meaning (capable of holding meaning). Those without inherent existence (niḥsvabhāva, without self-nature) establish non-existent meanings (non-existent meaning), capable of holding no meaning (capable of holding no meaning), hence both are called mental objects (dharma, mental objects). Because that mind-consciousness (manovijñāna, mind consciousness) in relation to existent meanings (existent meaning), if it is established by this meaning, then consciousness distinguishes (consciousness distinguishes) by this meaning. In relation to non-existent meanings (non-existent meaning).
。若由此義而得安立。即以此義起識了別。若於二種不由二義起了別者。不應說意緣一切義取一切義。設作是說。便應違害自悉彈多。又不應言如其所有非有亦爾。是如理說。是故意識如去來事非實有相。緣彼為境。由此故知意識亦緣非有為境。
復有廣大言論道理。由此證知有緣無識。謂如世尊微妙言說。若內若外及二中間都無有我。此我無性非有為攝非無為攝。共相觀識非不緣彼境界而轉。此名第一言論道理。又於色香味觸。如是如是生起變異。所安立中施設飲食車乘衣服嚴具室宅軍林等事。此飲食等離色香等都無所有。此無有性非有為攝非無為攝。自相觀識非不緣彼境界而轉。是名第二言論道理。又撥一切都無所有邪見。謂無施無愛亦無祠祀。廣說如前。若施愛祠等無性是有。即如是見應非邪見。何以故。彼如實見如實說故。此若是無諸邪見者。緣此境界識應不轉。是名第三言論道理。又諸行中無常無恒無不變易。此諸行中常恒不變無性。非有為攝非無為攝。共相觀識非不緣此境界而轉。若緣此境識不轉者。便於諸行常恒不變無性之中。不能如實智慧觀察。若不觀察應不生厭。若不生厭應不離欲。若不離欲應無解脫。若無解脫應無永盡究竟涅槃。若有此理。一切有情應皆究竟隨逐雜染無出離期。是名第四
【現代漢語翻譯】 現代漢語譯本：如果通過這個意義而得以確立，就通過這個意義產生意識來辨別。如果對於兩種事物不是通過兩種意義產生辨別，就不應該說意識緣取一切意義，攝取一切意義。如果這樣說，就應該違背自己的教義。也不應該說如其所有和非有也是一樣。這是如理的說法。因此，意識就像緣取過去和未來的事物，雖然它們並非真實存在，但意識仍然可以緣取它們作為境界。由此可知，意識也能緣取不存在的事物作為境界。
還有廣大的言論道理，由此可以證明有緣取『無』的意識。例如，世尊微妙的言說：無論內在、外在還是兩者之間，都沒有『我』（Atman）。這個『我』的無自性，既不屬於有為法（Saṃskṛta），也不屬於無為法（Asaṃskṛta）。共同相的觀察意識並非不緣取這個境界而運轉。這被稱為第一種言論道理。還有對於色（Rūpa）、香（Gandha）、味（Rasa）、觸（Sparśa），像這樣這樣生起變異，在所安立的事物中，設施飲食、車乘、衣服、嚴具、室宅、軍林等事物。這些飲食等事物，離開色香等都一無所有。這種『無有』的性質，既不屬於有為法，也不屬於無為法。自相的觀察意識並非不緣取這個境界而運轉。這被稱為第二種言論道理。還有撥除一切都無所有的邪見，即認為沒有佈施（Dāna）、沒有愛（Prema），也沒有祭祀（Yajña），廣泛地說就像前面所說的那樣。如果佈施、愛、祭祀等的『無自性』是『有』，那麼這樣的見解就不應該是邪見。為什麼呢？因為那是如實地見，如實地說。如果這是『無』，那麼持有這些邪見的人，緣取這個境界的意識就不應該運轉。這被稱為第三種言論道理。還有在諸行（Saṃskāra）中，沒有常、沒有恒、沒有不變易。這些諸行中，常恒不變的『無自性』，既不屬於有為法，也不屬於無為法。共同相的觀察意識並非不緣取這個境界而運轉。如果緣取這個境界的意識不運轉，那麼對於諸行常恒不變的『無自性』，就不能如實地用智慧去觀察。如果不觀察，就不應該產生厭離。如果不產生厭離，就不應該離欲。如果不離欲，就沒有解脫。如果沒有解脫，就沒有永盡究竟的涅槃（Nirvāṇa）。如果存在這種道理，那麼一切有情都應該永遠隨逐雜染，沒有出離的時期。這被稱為第四種言論道理。
【English Translation】 English version: If establishment is attained through this meaning, then discrimination arises through consciousness based on this meaning. If, concerning the two kinds [of objects], discrimination does not arise through the two meanings, then it should not be said that consciousness cognizes all meanings and grasps all meanings. If it is said in this way, then one should contradict one's own siddhānta (established doctrine). Nor should it be said that what exists and what does not exist are the same. This is a rational statement. Therefore, consciousness, like past and future events, though not actually existent, takes them as objects. From this, it is known that consciousness also takes non-existence as an object.
Furthermore, there are vast statements and reasoning by which it is proven that there is consciousness that cognizes non-existence. For example, the Buddha's subtle speech: whether internal, external, or in between, there is no Atman (self). This self's lack of inherent existence is neither included in the Saṃskṛta (conditioned) nor the Asaṃskṛta (unconditioned). The consciousness that observes common characteristics does not fail to operate by taking that as its object. This is called the first statement of reasoning. Also, regarding Rūpa (form), Gandha (smell), Rasa (taste), and Sparśa (touch), in this way, variations arise. Within what is established, things like food, vehicles, clothing, ornaments, houses, military forests, and so on are designated. These foods, etc., are completely non-existent apart from form, smell, etc. This nature of 'non-existence' is neither included in the Saṃskṛta nor the Asaṃskṛta. The consciousness that observes individual characteristics does not fail to operate by taking that as its object. This is called the second statement of reasoning. Also, there is the nihilistic view that denies everything, saying there is no Dāna (giving), no Prema (love), and no Yajña (sacrifice), as explained extensively before. If the 'lack of inherent existence' of giving, love, sacrifice, etc., is 'existent', then such a view should not be a wrong view. Why? Because it is seeing and speaking truthfully. If this is 'non-existent', then for those holding these wrong views, the consciousness that takes this as its object should not operate. This is called the third statement of reasoning. Also, among the Saṃskāra (conditioned phenomena), there is no permanence, no constancy, and no immutability. In these Saṃskāra, the 'lack of inherent existence' of permanence, constancy, and immutability is neither included in the Saṃskṛta nor the Asaṃskrita. The consciousness that observes common characteristics does not fail to operate by taking this as its object. If the consciousness that takes this as its object does not operate, then regarding the 'lack of inherent existence' of permanence, constancy, and immutability in the Saṃskāra, one cannot truly observe with wisdom. If one does not observe, one should not generate aversion. If one does not generate aversion, one should not be free from desire. If one is not free from desire, there is no liberation. If there is no liberation, there is no complete and ultimate Nirvāṇa (cessation). If this reasoning exists, then all sentient beings should forever follow defilement without any hope of escape. This is called the fourth statement of reasoning.
言論道理。又未來行尚無有生。何況有滅。然聖弟子于未來行非不隨觀生滅而住。是名第五言論道理。由此證有緣無意識。復有所餘如是種類言論道理。證成定有緣無之識。如應當知。
問如世尊言。有過去業。若過去業體是無者。不應今時有一領納有損害受。或復不應有一領納無損害受。此何密意。答過去生中凈不凈業已起已滅。能感當來愛不愛果。此業種子攝受熏習。於行相續展轉不斷。世尊為顯如是相續。是故說言有過去業。又佛世尊觀二義故作如是說。一為遮止不平等因論者意故。顯此道理。謂彼妄見從大自在帝釋梵王自性丈夫及所餘等。一切有情凈不凈轉。二為遮止一切無因論者意故。顯此道理。謂彼妄見都無有因一切有情凈不凈轉。
問如世尊言。有過去行。于彼行中我具多聞聖弟子眾無顧戀住。有未來行。于彼行中我具多聞聖弟子眾無希望住。此何密意。答過去諸行與果故有。未來諸行攝因故有。所以者何。現在諸行三相所顯。一是過去果性故。二是未來因性故。三自相相續不斷故。為顯此理故佛世尊說如是言。又觀二義故作是說。一為遮斷于去來法實有執故。顯此道理。謂若去來諸行性相是實有者。不應由彼去來之性說言是有。二為遮斷撥無執故。顯此道理。謂彼妄計如去來世現在亦爾
【現代漢語翻譯】 現代漢語譯本：關於言論的道理。又，未來的行為尚未產生，哪裡會有滅亡呢？然而，聖弟子對於未來的行為，並非不隨順觀察生滅而安住。這被稱為第五種言論道理。由此可以證明存在以緣為條件的無意識。還有其他類似的言論道理，可以證明確實存在以緣為條件的無意識，應當瞭解。
問：如世尊所說，『有過去業』，如果過去業的本體是『無』，那麼現在就不應該有領納有損害的感受，或者不應該有領納無損害的感受。這其中有什麼深意？答：過去生中的清凈和不清凈的業已經生起並已滅亡，能夠感得將來的可愛和不可愛果報。這些業的種子被攝受和熏習，在行為的相續中輾轉不斷。世尊爲了顯示這樣的相續，所以說『有過去業』。而且，佛世尊觀察兩種意義而這樣說：一是爲了遮止不平等因論者的觀點，顯示這個道理。他們妄見一切有情的清凈和不清凈的轉變，都是由大自在天（Maheśvara，印度教主神之一）、帝釋（Indra，佛教的護法神）、梵天（Brahmā，印度教的創造神）、自性（Prakṛti，數論哲學中的根本實體）、丈夫（Puruṣa，數論哲學中的精神實體）以及其他等等所決定的。二是爲了遮止一切無因論者的觀點，顯示這個道理。他們妄見一切有情的清凈和不清凈的轉變，都沒有任何原因。
問：如世尊所說，『有過去的行為，對於那些行為，我具足多聞的聖弟子眾沒有顧戀地安住；有未來的行為，對於那些行為，我具足多聞的聖弟子眾沒有希望地安住。』這其中有什麼深意？答：過去的諸行因為與果報相關聯而存在，未來的諸行因為包含因緣而存在。為什麼這樣說呢？現在的諸行由三種狀態所顯示：一是過去的果報性質，二是未來的因緣性質，三是自身相續不斷。爲了顯示這個道理，所以佛世尊說了這樣的話。而且，觀察兩種意義而這樣說：一是爲了遮斷對於過去和未來之法實有的執著，顯示這個道理。如果過去和未來的諸行的自性是真實存在的，就不應該由過去和未來的性質說它們是存在的。二是爲了遮斷否定存在的執著，顯示這個道理。他們妄計過去、未來和現在都是一樣的。
【English Translation】 English version: On the reasons for statements. Furthermore, future actions have not yet arisen, so how can there be cessation? However, noble disciples do not fail to observe the arising and ceasing of future actions and abide accordingly. This is called the fifth reason for statements. From this, it is proven that there is unconsciousness conditioned by causes. There are other similar kinds of reasons for statements that prove the definite existence of consciousness conditioned by causes, as should be understood.
Question: As the World Honored One said, 'There is past karma.' If the substance of past karma is 'non-existent,' then there should not be the experience of pleasant or unpleasant feelings in the present. What is the hidden meaning of this? Answer: In past lives, pure and impure karma has arisen and ceased, and it can cause future desirable and undesirable results. These seeds of karma are received and cultivated, and they continue uninterrupted in the continuum of actions. The World Honored One spoke of 'past karma' to reveal this continuum. Moreover, the Buddha spoke in this way because he observed two meanings: First, to refute the views of those who believe in unequal causes, revealing this principle. They falsely believe that the pure and impure transformations of all sentient beings are determined by Maheśvara (a major Hindu deity), Indra (a Buddhist protector deity), Brahmā (the Hindu god of creation), Prakṛti (the fundamental substance in Samkhya philosophy), Puruṣa (the spiritual entity in Samkhya philosophy), and others. Second, to refute the views of those who believe in no cause, revealing this principle. They falsely believe that the pure and impure transformations of all sentient beings occur without any cause.
Question: As the World Honored One said, 'There are past actions, and among those actions, my noble disciples with great learning abide without attachment; there are future actions, and among those actions, my noble disciples with great learning abide without hope.' What is the hidden meaning of this? Answer: Past actions exist because they are associated with results, and future actions exist because they contain causes. Why is this so? Present actions are manifested by three characteristics: first, the nature of past results; second, the nature of future causes; and third, the continuous and uninterrupted nature of their own sequence. To reveal this principle, the Buddha spoke these words. Moreover, he spoke in this way because he observed two meanings: First, to cut off the attachment to the real existence of past and future dharmas, revealing this principle. If the nature of past and future actions were truly existent, one should not say that they exist by virtue of their past and future nature. Second, to cut off the attachment to denying existence, revealing this principle. They falsely believe that the past, future, and present are all the same.
都無所有。問如世尊言。有過去界有未來界有現在界。此何密意。答若已與果種子相續。名過去界。若未與果當來種子相續。名未來界。若未與果現在種子相續。名現在界。當知此中如是密意。若苾芻等於如是種子相續中而得善巧。名于彼彼一切法中證得無量種種自性諸界善巧。
複次云何應知生老住無常離色等蘊無別實有。謂已遮未來諸行實有性。當知亦遮生實有性。所以者何。未來世生自無所有。云何能生所餘諸行。亦非現在生能生現在諸行。由此生相有差別名。所謂諸行若生若起。若現在性。離此差別生之異相定不可得。諸聰慧者不應說言。即由現在令彼諸行成現在性。所以者何。若作是說。生生諸行。當知義顯即現在效能成現在。又一切法各各別有自種子因。何須計有異生能生。又此生相為即諸行生耶。為是諸行生因耶。若即諸行生者。計此生相能生諸行由有生故諸行得生。不應道理。若是諸行生因者。諸行生時於一一行便有二生。謂生能生。不應道理。如生如是。老住無常由此道理如應當知。故知生等於諸行中假施設。有由有因故諸行非本自相始起說名為生。後起諸行與前差別說名為老。即彼諸行生位暫停說名為住。生剎那后諸行相盡說名為滅。亦名無常。
問若有為法。生老住滅四有為相具
【現代漢語翻譯】 現代漢語譯本 都無所有。問：如世尊所說，有過去界（過去的時間範圍），有未來界（未來的時間範圍），有現在界（現在的時間範圍），這其中有什麼深意？答：如果已經產生結果的種子相續不斷，就稱為過去界；如果尚未產生結果，將來會產生結果的種子相續不斷，就稱為未來界；如果尚未產生結果，現在正在產生結果的種子相續不斷，就稱為現在界。應當明白，這其中有這樣的深意。如果比丘等對於這樣的種子相續能夠善於瞭解和運用，就稱為在各種各樣的法中，證得了對於無量種種自性的諸界的善巧。 其次，應當如何理解生、老、住、無常與色等五蘊並非各自獨立存在，而是沒有實在的自性呢？既然已經否定了未來諸行的真實存在，就應當明白，也否定了生的真實存在。為什麼呢？因為未來世的生本身並不存在，又怎麼能夠產生其餘的諸行呢？而且現在的生也不能產生現在的諸行。由此，生的表相只是一個有差別的名稱，所謂的諸行，無論是生起、還是存在於現在，離開了這些差別，生的特殊表相是根本不可能得到的。聰慧的人不應該說，正是由於現在，才使得那些諸行成為現在的狀態。為什麼呢？如果這樣說，就等於說生能生諸行，那就意味著現在效能夠成就現在。而且一切法各自都有自己的種子因緣，又何必認為有一個外在的『生』能夠產生它們呢？而且這個『生』的表相，是諸行產生的同時產生的呢，還是諸行產生的起因呢？如果是諸行產生的同時產生的，那麼認為這個『生』的表相能夠產生諸行，因為有了『生』，諸行才能產生，這是不合道理的。如果是諸行產生的起因，那麼諸行產生的時候，對於每一個行來說，就有了兩個『生』，一個是『生』，一個是『能生』，這是不合道理的。像『生』一樣，『老』、『住』、『無常』也應該按照這個道理來理解。所以說，『生』等只是在諸行中假立的施設，因為有了因緣，所以諸行並非從一開始就具有自身本來的相狀，而是開始生起，這叫做『生』。後來生起的諸行與之前的諸行有所差別，這叫做『老』。這些諸行在生起的狀態中暫時停留，這叫做『住』。生起的那一剎那之後，諸行的相狀消失殆盡，這叫做『滅』，也叫做『無常』。 問：如果是有為法（由因緣和合而成的法），那麼生、老、住、滅這四種有為相都應該具備。
【English Translation】 English version There is nothing at all. Question: As the World Honored One said, there are past realms (past time frames), future realms (future time frames), and present realms (present time frames). What is the profound meaning of this? Answer: If the continuous flow of seeds that have already produced results is called the past realm; if the continuous flow of seeds that have not yet produced results but will produce results in the future is called the future realm; if the continuous flow of seeds that have not yet produced results but are currently producing results is called the present realm. It should be understood that there is such a profound meaning in this. If a Bhikshu (Buddhist monk) or others are skilled in understanding and applying such a continuous flow of seeds, it is called attaining skillfulness in the immeasurable and various self-natured realms in all kinds of Dharmas (teachings). Furthermore, how should one understand that birth, aging, dwelling, impermanence, and the five Skandhas (aggregates) such as form are not independent of each other and do not have real self-nature? Since the real existence of future actions has already been denied, it should be understood that the real existence of birth is also denied. Why? Because birth in the future world does not exist in itself, how can it produce the remaining actions? Moreover, present birth cannot produce present actions. Therefore, the appearance of birth is just a differentiated name. The so-called actions, whether they arise or exist in the present, apart from these differences, the special appearance of birth is fundamentally impossible to obtain. Wise people should not say that it is precisely because of the present that those actions become the present state. Why? If you say that, it is equivalent to saying that birth can produce actions, which means that the present nature can achieve the present. Moreover, all Dharmas (teachings) each have their own seed causes, so why think that there is an external 'birth' that can produce them? Moreover, is this appearance of 'birth' produced at the same time as the actions, or is it the cause of the actions being produced? If it is produced at the same time as the actions, then thinking that this appearance of 'birth' can produce the actions, because there is 'birth', the actions can be produced, which is unreasonable. If it is the cause of the actions being produced, then when the actions are produced, for each action, there will be two 'births', one is 'birth' and the other is 'that which can produce birth', which is unreasonable. Just like 'birth', 'aging', 'dwelling', and 'impermanence' should also be understood according to this principle. Therefore, it is said that 'birth' and so on are just provisional establishments in the actions. Because there are causes and conditions, the actions do not have their original appearance from the beginning, but begin to arise, which is called 'birth'. The actions that arise later are different from the previous actions, which is called 'aging'. These actions temporarily stop in the state of arising, which is called 'dwelling'. After the moment of arising, the appearance of the actions disappears completely, which is called 'cessation', also called 'impermanence'. Question: If it is a conditioned Dharma (a phenomenon formed by the combination of causes and conditions), then the four conditioned characteristics of birth, aging, dwelling, and decay should all be present.
足可得。何故世尊但說三種。一生。二滅。三住異性。答由一切行三世所顯故。從未來世本無而生。是故世尊由未來世于有為法。說生有為相。彼既生已落謝過去。是故世尊由過去世于有為法。說滅有為相。現在世法二相所顯。謂住及異。所以者何。唯現在時有住可得。前後變異亦唯現在。是故世尊由現在世于有為法。總說住異為一有為相。
問佛聖弟子應觀有為具足三相。何故但說聖弟子眾于諸蘊中隨觀生滅而住。不說隨觀住異性耶。答生及住異俱生所顯。是故二相合為一分建立生品。即說隨觀一生相住。于第二分建立滅品。即說隨觀一滅相住。又若由此相起厭思惟。今於此中但說此相。謂于諸行中觀無常相。能起厭患離欲解脫。故但思惟無常性相。無常性相本無今有。有已還無所顯。本無今有。是名為生。有已還無是名為滅。
複次生差別有多種。謂剎那生。相續生。增長生。心差別生。不可愛生。可愛生。下劣生。處中生。勝妙生。有上生。無上生。此中諸行剎那剎那新新而起。名剎那生。若具諸結或不具結。從彼彼有情聚沒往彼彼有情聚。諸蘊續生名相續生若從嬰孩童子等位。乃至往趣衰老等位。名增長生。若緣彼彼境界。于彼彼晝夜彼彼剎那臘縛牟呼栗多等位。數數遷謝非一眾多種種心起。或
【現代漢語翻譯】 現代漢語譯本： 足夠了。為什麼世尊只說了三種（有為相）呢？即：一、生（janma），二、滅（niruddha），三、住異性（sthity-anyathatvam）。回答：因為一切行（sarva-samskrta）由三世（過去、現在、未來）所顯現的緣故。從未來世本來沒有而產生，所以世尊由未來世對於有為法（samskrta-dharma），說生有為相（janma-laksana）。那些（有為法）既然生起后就衰落過去，所以世尊由過去世對於有為法，說滅有為相（niruddha-laksana）。現在世的法由兩種相顯現，即住（sthiti）和異（anyathatva）。為什麼這樣說呢？只有現在時才能得到住。前後變異也只有現在時。所以世尊由現在世對於有為法，總說住異為一種有為相。
問：佛的聖弟子應該觀察有為法具足三種相。為什麼只說聖弟子眾在諸蘊（skandha）中隨觀生滅而安住，而不說隨觀住異性呢？答：生和住異都是由生所顯現的。所以這兩種相合為一部分，建立生品（janma-prakarana），即說隨觀一生相住。在第二部分建立滅品（niruddha-prakarana），即說隨觀一滅相住。又如果由此相（無常相）生起厭離的思惟，現在這裡只說這個相。即在諸行（samskara）中觀察無常相（anitya-laksana），能生起厭患、離欲和解脫。所以只思惟無常性相。無常性相是本來沒有現在有，有了之後又還無所顯現的。本來沒有現在有，這叫做生。有了之後又還無，這叫做滅。
再次，生的差別有很多種，即剎那生（ksanika-janma），相續生（prabandha-janma），增長生（vrddhi-janma），心差別生（citta-visesa-janma），不可愛生（anista-janma），可愛生（ista-janma），下劣生（hina-janma），處中生（madhya-janma），勝妙生（pranita-janma），有上生（sa-uttara-janma），無上生（anuttara-janma）。這裡面，諸行剎那剎那新新地生起，名叫剎那生。如果具有諸結（bandhana）或者不具有諸結，從這個有情（sattva）的聚集死亡后往生到那個有情的聚集，諸蘊的相續生起名叫相續生。如果從嬰孩、童子等階段，乃至前往衰老等階段，名叫增長生。如果緣著這個那個境界，在這個那個晝夜、這個那個剎那（ksana）、臘縛（lava）、牟呼栗多（muhurta）等時間段，數數遷謝，非一、眾多、種種的心生起，或者
【English Translation】 English version: It is sufficient. Why did the World Honored One only speak of three (conditioned characteristics)? Namely: 1. arising (janma), 2. ceasing (niruddha), and 3. change of what abides (sthity-anyathatvam). Answer: Because all conditioned things (sarva-samskrta) are manifested by the three times (past, present, and future). Arising from non-existence in the future, therefore the World Honored One, with respect to conditioned dharmas (samskrta-dharma), speaks of the characteristic of arising (janma-laksana). Since those (conditioned dharmas), having arisen, decline and pass away, therefore the World Honored One, with respect to conditioned dharmas, speaks of the characteristic of ceasing (niruddha-laksana). The dharma of the present is manifested by two characteristics, namely abiding (sthiti) and change (anyathatva). Why is this so? Only in the present time can abiding be obtained. Changes before and after also only occur in the present. Therefore, the World Honored One, with respect to conditioned dharmas in the present, speaks of abiding and change together as one conditioned characteristic.
Question: A noble disciple of the Buddha should observe conditioned things as possessing three characteristics. Why is it only said that the assembly of noble disciples dwells contemplating arising and ceasing in the aggregates (skandha), and not that they dwell contemplating the characteristic of change of what abides? Answer: Arising and change of what abides are both manifested by arising. Therefore, these two characteristics are combined into one part, establishing the category of arising (janma-prakarana), which is to say, dwelling contemplating the characteristic of arising. In the second part, the category of ceasing (niruddha-prakarana) is established, which is to say, dwelling contemplating the characteristic of ceasing. Furthermore, if aversion arises from this characteristic (the characteristic of impermanence), only this characteristic is spoken of here. That is, observing the characteristic of impermanence (anitya-laksana) in conditioned things (samskara), which can give rise to aversion, detachment, and liberation. Therefore, only the characteristic of impermanence is contemplated. The characteristic of impermanence is manifested as originally non-existent now existing, and having existed, again becoming non-existent. Originally non-existent now existing is called arising. Having existed and again becoming non-existent is called ceasing.
Furthermore, there are many kinds of differences in arising, namely momentary arising (ksanika-janma), continuous arising (prabandha-janma), increasing arising (vrddhi-janma), arising of different minds (citta-visesa-janma), unpleasant arising (anista-janma), pleasant arising (ista-janma), inferior arising (hina-janma), middling arising (madhya-janma), excellent arising (pranita-janma), superior arising (sa-uttara-janma), and unsurpassed arising (anuttara-janma). Among these, conditioned things arise newly moment by moment, called momentary arising. If one possesses fetters (bandhana) or does not possess fetters, from the death of one sentient being (sattva) to the rebirth in another sentient being, the continuous arising of the aggregates is called continuous arising. If from the stage of infancy, childhood, etc., up to the stage of old age, etc., it is called increasing arising. If, conditioned by this or that object, in this or that day and night, this or that moment (ksana), lava (lava), muhurta (muhurta), etc., numerous and various minds arise and pass away repeatedly, or
樂相應或苦相應。或不苦不樂相應。或有貪心或離貪心。廣說乃至或善解脫心或不善解脫心。如是名為心差別生。若那落迦傍生餓鬼苦趣中生。如是名為非可愛生。若於人天樂趣中生。名可愛生。若於下劣欲界中生。名下劣生。若於處中色界中生。名處中生。若於勝妙無色界生。名勝妙生。復有差別。謂最初入胎者。名下劣生。中二入胎者。名處中生。最後入胎者。名勝妙生。復有差別。謂染污法及染污果生。名下劣生。若諸善法及善果生。名勝妙生。除善不善果無記法。所餘無記法生名處中生。若依墮界生說。始從欲界乃至無所有處生。名有上生。非想非非想處生。名無上生。若依墮續生剎那相續生說。除阿羅漢等最後終位。所有諸蘊餘一切位所有行生。名有上生。若阿羅漢等最後終位所有行生。名無上生。
複次老差別當知亦有多種。所謂身老心老壽老變壞老自體轉變老。此中衰變等乃至身壞。廣說如經。是名身老。若樂受相應心變。苦受相應心轉。或善心變。染污心轉。或於可愛事中希望心變。希望不果心轉。是名心老。若於彼彼晝夜彼彼剎那臘縛牟呼栗多等位。數數遷謝壽量損少。漸漸轉減乃至都盡。是名壽老。若諸富貴興盛退失。無病色力充悅等變。名變壞老。若從善趣增盛聚中自體沒已。往于惡趣
【現代漢語翻譯】 現代漢語譯本：或與樂受相應，或與苦受相應，或與不苦不樂受相應；或有貪心，或離貪心，廣而言之，乃至或為善解脫心，或為不善解脫心。這稱為心的差別生起。 若生於那落迦（地獄），傍生（畜生），餓鬼等苦難之處，這稱為非可愛的生。若生於人界或天界的快樂之處，則稱為可愛的生。若生於下劣的欲界中，稱為下劣的生。若生於處中的色界或無色界中，稱為處中的生。若生於勝妙的無色界中，稱為勝妙的生。 又有差別，最初入胎者，稱為下劣的生；中間入胎者，稱為處中的生；最後入胎者，稱為勝妙的生。又有差別，染污之法及染污之果的生，稱為下劣的生；若諸善法及善果的生，稱為勝妙的生；除去善、不善果的無記法，其餘無記法的生稱為處中的生。 若依據墮界（輪迴的界）的生來說，從欲界開始，乃至無所有處（無色界之一）的生，稱為有上的生。非想非非想處（無色界之頂）的生，稱為無上的生。若依據墮續生（相續不斷的生）的剎那相續生來說，除去阿羅漢（斷盡煩惱的聖者）等最後終結之位，所有諸蘊（五蘊）的其餘一切位的所有行（行為）的生，稱為有上的生。若阿羅漢等最後終結之位的所有行的生，稱為無上的生。 其次，老的差別應當知道也有多種。所謂身老、心老、壽老、變壞老、自體轉變老。其中衰變等乃至身體壞滅，詳細的解說如經中所說，這稱為身老。若與樂受相應的心轉變，與苦受相應的心轉變，或善心轉變，染污心轉變，或於可愛的事物中希望的心轉變，希望不能實現的心轉變，這稱為心老。若於彼彼晝夜、彼彼剎那、臘縛（極短的時間單位）、牟呼栗多（時間單位）等位，數數遷謝，壽命損少，漸漸轉減，乃至完全耗盡，這稱為壽老。若諸富貴興盛退失，無病色力充悅等變，稱為變壞老。若從善趣增盛的聚集中自體沒落之後，前往惡趣。
【English Translation】 English version: Associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling; or with greedy mind, or without greedy mind, broadly speaking, even to well-liberated mind or not-well-liberated mind. This is called the arising of the difference of mind. If born in Naraka (hell), Tiryak (animal), Preta (hungry ghost), or other places of suffering, this is called an unlovely birth. If born in the happy realms of humans or Devas (gods), it is called a lovely birth. If born in the inferior Kama-dhatu (desire realm), it is called an inferior birth. If born in the intermediate Rupa-dhatu (form realm) or Arupa-dhatu (formless realm), it is called an intermediate birth. If born in the sublime Arupa-dhatu, it is called a sublime birth. Furthermore, there are differences. The first to enter the womb is called an inferior birth; the middle to enter the womb is called an intermediate birth; the last to enter the womb is called a sublime birth. Furthermore, there are differences. The arising of defiled dharmas (teachings) and defiled results is called an inferior birth; the arising of virtuous dharmas and virtuous results is called a sublime birth; apart from the indeterminate dharmas of good and bad results, the arising of the remaining indeterminate dharmas is called an intermediate birth. If speaking according to the arising in the fallen realms (realms of samsara), from the Kama-dhatu up to the Akincanyayatana (realm of nothingness, one of the formless realms), it is called a superior birth. The arising in the Naivasamjnanasamjnayatana (realm of neither perception nor non-perception, the peak of the formless realms) is called a supreme birth. If speaking according to the moment-to-moment arising of the continuous stream of existence, except for the final cessation of an Arhat (one who has attained nirvana), the arising of all the aggregates (skandhas) in all other states is called a superior birth. The arising of all the actions (karma) in the final cessation of an Arhat is called a supreme birth. Furthermore, the differences of aging should be known to be many kinds. These are aging of the body, aging of the mind, aging of lifespan, aging of decay, and aging of the transformation of self. Among these, decay and so on, even to the destruction of the body, are explained in detail in the sutras. This is called aging of the body. If the mind associated with pleasant feeling changes, the mind associated with painful feeling changes, or the virtuous mind changes, the defiled mind changes, or the mind of hope in lovely things changes, the mind of unfulfilled hope changes, this is called aging of the mind. If in each day and night, each moment, lava (very short unit of time), muhurta (unit of time), and so on, there is repeated passing away, the lifespan decreases, gradually diminishes, even to complete exhaustion, this is called aging of lifespan. If the loss of wealth, nobility, prosperity, and the change of health, complexion, strength, and fullness, this is called aging of decay. If the self falls from the gathering of virtuous and prosperous realms and goes to evil realms.
下劣聚中。自體生起。名自體轉變老。復有一老為緣。能成如上所說一切種老。所謂諸行剎那剎那轉異性老。
複次住差別當知亦有多種。謂剎那住。相續住。緣相續住。不散亂住。立軌範住。若已生諸行生時暫停。名剎那住。若諸眾生於彼彼處彼彼自體。由彼彼食為依止故。乃至壽住。外器世間大劫量住。名相續住。若樂受苦受不苦不樂受。若善不善無記法等。乃至各別緣現在前爾所時住。是名緣相續住。若諸定心由三摩地正起現前。名不散亂住。若於彼彼異方異域。國城村邏。王都王宮。若執理家商估邑義諸大眾中。古昔軌範建立隨轉。如是名為立軌範住。
複次無常差別當知亦有多種。謂壞滅無常。生起無常。變易無常。散壞無常。當有無常。現墮無常。若一切行生已尋滅。名壞滅無常。若一切行本無今有。名生起無常。若可愛諸行異相行起。名變易無常。若不變壞可愛眾具及增上位離散退失。名散壞無常。即四無常在未來時。名當有無常。即現在世正現前時。名現墮無常。若受用欲塵多放逸者。但能思惟變易無常散壞無常現墮無常。廣起悲嘆愁憒憂悴。然于諸行不能厭離。若諸外道即于如是諸無常性。多起思惟。少能方便厭患離欲。但于諸行一分厭離不能究竟。若聖弟子圓滿思惟諸無常性。於一
【現代漢語翻譯】 現代漢語譯本：在低劣的群體中，自身生起，稱為自身轉變老（svabhāva-pariṇāma-jarā）。還有一種老以其他事物為緣，能夠成就如上所說的一切種類的老，也就是諸行（saṃskāra）剎那剎那轉變的性質的老。
其次，住的差別應當知道也有多種。包括剎那住（kṣaṇa-sthiti）、相續住（saṃtati-sthiti）、緣相續住（pratyaya-saṃtati-sthiti）、不散亂住（vikṣepa-sthiti）、立軌範住（sthāpana-sthiti）。如果已經生起的諸行在生起時暫停，稱為剎那住。如果諸眾生在各個地方、各個自體，由於各種食物作為依止，乃至壽命存在，外器世間大劫的時間存在，稱為相續住。如果樂受、苦受、不苦不樂受，如果善、不善、無記法等等，乃至各自的緣現在前的那段時間存在，這稱為緣相續住。如果各種禪定之心由三摩地（samādhi）正確生起顯現，稱為不散亂住。如果在各個不同的地方、不同的區域、國家、城市、村莊、王都、王宮，如果執理之人、商人、估客、鄉村的集會、各種大眾之中，古老的規範建立並隨之運轉，這稱為立軌範住。
其次，無常的差別應當知道也有多種。包括壞滅無常（vyaya-anitya）、生起無常（utpāda-anitya）、變易無常（vikāra-anitya）、散壞無常（bheda-anitya）、當有無常（sambhavya-anitya）、現墮無常（patita-anitya）。如果一切行生起后隨即滅亡，稱為壞滅無常。如果一切行本來沒有現在有了，稱為生起無常。如果可愛的諸行以不同的狀態生起，稱為變易無常。如果不變壞的可愛的器具以及增長的上位離散退失，稱為散壞無常。這四種無常在未來的時候，稱為當有無常。在現在世正顯現的時候，稱為現墮無常。如果受用慾望塵勞多放逸的人，只能思維變易無常、散壞無常、現墮無常，廣泛地生起悲嘆、愁悶、憂愁、憔悴，然而對於諸行不能厭離。如果各種外道對於這些無常的性質，多起思維，很少能夠方便地厭患離欲，只是對於諸行一部分厭離，不能究竟。如果聖弟子圓滿地思維各種無常的性質，對於一切
【English Translation】 English version: Among inferior gatherings, the self arises, which is called self-transformation aging (svabhāva-pariṇāma-jarā). Furthermore, there is an aging that, based on conditions, can accomplish all kinds of aging as described above, namely, the aging of the nature of all phenomena (saṃskāra) changing from moment to moment.
Furthermore, the differences in abiding should be known to be of various kinds. These include momentary abiding (kṣaṇa-sthiti), continuous abiding (saṃtati-sthiti), conditioned continuous abiding (pratyaya-saṃtati-sthiti), undistracted abiding (vikṣepa-sthiti), and established normative abiding (sthāpana-sthiti). If the phenomena that have already arisen pause at the moment of arising, this is called momentary abiding. If sentient beings in various places and various selves, due to various foods as a basis, exist until their lifespan, and the external world exists for the duration of a great kalpa, this is called continuous abiding. If pleasant feelings, painful feelings, neither-pleasant-nor-painful feelings, if good, non-good, neutral dharmas, etc., exist until their respective conditions are present, this is called conditioned continuous abiding. If various meditative minds correctly arise and manifest through samādhi (samādhi), this is called undistracted abiding. If in various different places, different regions, countries, cities, villages, royal capitals, royal palaces, if among those who uphold reason, merchants, traders, village gatherings, and various assemblies, ancient norms are established and followed, this is called established normative abiding.
Furthermore, the differences in impermanence should be known to be of various kinds. These include destructive impermanence (vyaya-anitya), arising impermanence (utpāda-anitya), changing impermanence (vikāra-anitya), scattering impermanence (bheda-anitya), potential impermanence (sambhavya-anitya), and presently falling impermanence (patita-anitya). If all phenomena arise and immediately perish, this is called destructive impermanence. If all phenomena that were originally non-existent now exist, this is called arising impermanence. If beloved phenomena arise in different states, this is called changing impermanence. If beloved possessions that do not change or decay, and increased superior positions, are scattered and lost, this is called scattering impermanence. These four kinds of impermanence in the future are called potential impermanence. When they are presently manifesting in the present world, this is called presently falling impermanence. If those who indulge in sensual pleasures and are greatly heedless can only contemplate changing impermanence, scattering impermanence, and presently falling impermanence, extensively giving rise to lamentation, sorrow, distress, and weariness, yet they cannot renounce phenomena. If various non-Buddhists contemplate these impermanent natures, they are rarely able to conveniently renounce desire, only renouncing a portion of phenomena, and not completely. If noble disciples fully contemplate the various impermanent natures, regarding all
切行究竟厭患乃至解脫。
複次云何得獲成就。謂若略說。生緣攝受增盛之因說名為得。由此道理當知得是假有。若言得是實有。此為是諸行生因。為是諸法不離散因。若是諸行生因者。若從先來未得此法。此既無有生因之得。應常不生。由此亦應畢竟不得。若是諸法不離散因者。一切善不善無記法得既俱有。彼雖相違應頓現行。是故二種俱不應理。又生因者。所謂各別緣所攝受諸法自種。不離散因者。謂由余緣現在前故余緣離散。若於引發緣中勢力自在假立為得。以此自在為依止故。所有士夫補特伽羅。雖彼彼法已起已滅。若欲希彼復現在前。便能速疾引發諸緣令得生起。是故亦說此名為得。當知此得略有三種。一種子成就。二自在成就。三現行成就。若所有染污法諸無記法生得。善法不由功用而現行者。彼諸種子若未為奢摩他之所損伏。若未為聖道之所永害。若不為邪見損伏諸善如斷善根者。如是名為種子成就。所以者何。乃至此種子未被損伏。未被永害。爾時彼染污等法。若現行若不現行皆說名成就。故若加行所生善法。及一分無記法生緣所攝受增盛因種子。名自在成就。若現在諸法自相現前轉。名現行成就。
複次云何命根。謂由先業于彼彼處。所生自體所有住時限量勢分。說名為壽生氣命根。
【現代漢語翻譯】 現代漢語譯本： 斷除一切行為，最終達到厭離和解脫的境界。
其次，如何才能獲得成就呢？簡單來說，產生、因緣和合、攝受和增長的原因，可以稱之為『得』（成就）。由此可知，『得』是假有的。如果說『得』是實有的，那麼它是諸行產生的根本原因呢？還是諸法不離散的根本原因呢？如果是諸行產生的根本原因，那麼如果先前沒有得到這個法，既然沒有產生原因的『得』，就應該永遠不會產生，因此也應該永遠無法得到。如果是諸法不離散的根本原因，那麼一切善、不善、無記法（非善非惡）的『得』既然同時存在，它們即使相互違背，也應該同時顯現。所以這兩種說法都不合理。此外，產生的原因，是指各個不同的因緣所攝受的諸法各自的種子；不離散的原因，是指由於其他因緣現在顯現，導致其他因緣離散。如果在引發因緣中，勢力自在，假立為『得』。依靠這種自在，所有的士夫（有能力者）、補特伽羅（人），即使那些法已經生起又滅去，如果希望它們再次顯現，就能迅速引發各種因緣，使之產生。所以也說這叫做『得』。應當知道，這種『得』略有三種：一種子成就，二自在成就，三現行成就。如果所有染污法（煩惱法）和無記法是與生俱來的，善法不需要通過努力就能顯現，那麼這些種子如果沒有被奢摩他（止）所損伏，沒有被聖道所永斷，沒有被邪見所損伏（對於那些斷了善根的人來說），這就叫做種子成就。為什麼這麼說呢？因為在這種子沒有被損伏、沒有被永斷的時候，這些染污等法，無論顯現還是不顯現，都可以稱為成就。因此，通過加行（努力）所產生的善法，以及一部分無記法，是因緣所攝受和增長的種子，稱為自在成就。如果現在的諸法以自身的狀態顯現出來，就叫做現行成就。
其次，什麼是命根呢？是指由於先前的業力，在各個地方所產生的自體所具有的住時（存在的時間）和勢分（力量），可以稱之為壽、生氣、命根。
【English Translation】 English version: Cutting off all actions ultimately leads to the state of revulsion and liberation.
Furthermore, how does one attain accomplishment? Briefly speaking, the cause of arising, conditions coming together, being embraced, and increasing is called 『attainment』 (得). From this, it should be known that 『attainment』 is provisionally existent. If it is said that 『attainment』 is truly existent, is it the fundamental cause of the arising of all actions, or is it the fundamental cause of the non-separation of all dharmas? If it is the fundamental cause of the arising of all actions, then if one has not previously attained this dharma, since there is no 『attainment』 that is the cause of arising, it should never arise, and therefore should never be attainable. If it is the fundamental cause of the non-separation of all dharmas, then since the 『attainment』 of all wholesome, unwholesome, and neutral dharmas exists simultaneously, even though they contradict each other, they should manifest simultaneously. Therefore, both of these explanations are unreasonable. Moreover, the cause of arising refers to the individual seeds of all dharmas embraced by their respective conditions; the cause of non-separation refers to the separation of other conditions due to the present manifestation of other conditions. If, within the conditions that give rise, power and freedom are provisionally established as 『attainment,』 then relying on this freedom, all strivas (士夫, capable ones) and pudgalas (補特伽羅, persons), even if those dharmas have already arisen and ceased, if they wish them to manifest again, they can quickly bring about the various conditions to cause them to arise. Therefore, this is also called 『attainment.』 It should be known that this 『attainment』 is roughly of three types: one is seed accomplishment, two is freedom accomplishment, and three is manifest accomplishment. If all defiled dharmas (染污法) and neutral dharmas are innate, and wholesome dharmas manifest without effort, then if these seeds have not been subdued by shamatha (奢摩他, tranquility), have not been permanently severed by the noble path, and have not been subdued by wrong views (for those who have severed their roots of goodness), this is called seed accomplishment. Why is this so? Because as long as these seeds have not been subdued or permanently severed, these defiled dharmas, whether they manifest or do not manifest, can be called accomplishment. Therefore, the wholesome dharmas produced through effort (加行), and a portion of neutral dharmas, are seeds embraced and increased by conditions, and are called freedom accomplishment. If the present dharmas manifest in their own state, it is called manifest accomplishment.
Furthermore, what is the life faculty? It refers to the duration of existence (住時) and the power (勢分) possessed by the self-nature that arises in various places due to previous karma, and can be called life, vitality, or life faculty (命根).
此復多種差別。謂定不定。隨轉不隨轉。若少若多。若有邊際若無邊際。若自勢力轉若非自勢力轉。除贍部洲人壽份量。所餘生處壽量決定。此贍部洲或時壽命廣無有量。或時短促壽量不定。北拘盧洲人壽量隨轉。如決定量畢竟隨轉。無中夭故。餘一切處名不隨轉。贍部洲人十歲時壽名為少壽。傍生一分亦名少壽。所以者何。一分傍生或一日夜壽量可得。或有一分若二若三。乃至極多十日十夜壽量可得。非想非非想處受生有情。名為多壽。經於八萬大劫數故。阿羅漢等名有邊際壽。若諸有學于現法中定般涅槃。若諸異生住最後有。亦名有邊際壽。當知所餘壽無邊際。若阿羅漢等若諸如來若諸菩薩。于壽行中延促自在所有命根。名自勢力轉。當知所餘名非自勢力轉。
複次云何眾同分。謂若略說。于彼彼處受生有情。同界同趣同生同類位性形等。由彼彼分互相似性。是名眾同分。亦名有情同分。此中或有有情由界同分說名同分。謂同生一界。或有有情由趣同分說名同分。謂同生一趣。或有有情由生同分說名同分。謂同生一生。或有有情由類同分說名同分。謂同一種類。或有有情由分位體性容色形貌音聲覆蔽養命同分說名同分。或有有情由過失功德同分說名同分。如殺生者望殺生者。廣說乃至諸邪見者望邪見者。離
【現代漢語翻譯】 現代漢語譯本 這些壽命還有多種差別。即決定和不決定，隨業力轉變和不隨業力轉變，短壽和長壽，有邊際和無邊際，由自身力量轉變和不由自身力量轉變。除了贍部洲（Jambudvipa，我們所居住的大陸）人的壽命不定外，其餘地方眾生的壽命都是決定的。贍部洲人的壽命有時很長，沒有限量；有時很短促，壽命不定。北拘盧洲（Uttarakuru，四大部洲之一，以福報著稱）人的壽命是隨業力轉變的，如其決定的量那樣，畢竟隨之轉變，因為沒有中途夭折的情況。其餘一切地方的壽命，都稱為不隨業力轉變。贍部洲人十歲時的壽命稱為短壽，一部分傍生（animals）也稱為短壽。為什麼這樣說呢？因為一部分傍生的壽命可能只有一日一夜，或者有一部分是兩三天，乃至最多十日十夜。非想非非想處（Neither perception nor non-perception，三界天的最高層）受生的有情，稱為長壽，因為他們能活到八萬大劫。阿羅漢（Arhat，已證得涅槃的聖者）等的壽命稱為有邊際的壽命。如果一些有學（正在修行的聖者）在今生決定證得涅槃，或者一些異生（凡夫）處於最後一生，也稱為有邊際的壽命。應當知道其餘的壽命是無邊際的。如果阿羅漢等，或者諸如來（Tathagata，佛的稱號），或者諸菩薩（Bodhisattva，發願要救度一切眾生的聖者），在壽命的執行中，對於延長或縮短壽命能夠自在，這樣的命根稱為由自身力量轉變。應當知道其餘的稱為不由自身力量轉變。 其次，什麼是眾同分（nikayasabhaga，眾生共有的特性）呢？簡單來說，在各個地方受生的有情，在界（dhatu，構成要素）、趣（gati，輪迴的去處）、生（jati，出生）、類（nikaya，種類）、位（sthiti，狀態）、性（prakriti，本性）、形（samsthana，形狀）等方面相同，由於這些方面的相似性，就稱為眾同分，也稱為有情同分。這裡，或者有些有情因為界相同而稱為同分，即同生於一個界。或者有些有情因為趣相同而稱為同分，即同生於一個趣。或者有些有情因為生相同而稱為同分，即同生於一生。或者有些有情因為類相同而稱為同分，即同一種類。或者有些有情因為分位、體性、容色、形貌、音聲、覆蔽（覆蓋物）、養命（維持生命的方式）相同而稱為同分。或者有些有情因為過失、功德相同而稱為同分。例如，殺生者和殺生者，廣而言之，乃至邪見者和邪見者，都是如此。
【English Translation】 English version Furthermore, there are various differences in these life spans. Namely, determined and undetermined; transforming with karma and not transforming with karma; short and long; finite and infinite; transforming by one's own power and not transforming by one's own power. Except for the lifespan of beings in Jambudvipa (the continent we inhabit), the lifespan of beings in other realms is determined. The lifespan of beings in Jambudvipa is sometimes very long, without limit; sometimes very short, with an undetermined lifespan. The lifespan of beings in Uttarakuru (one of the four great continents, known for its blessings) transforms with karma, just as its determined amount, ultimately transforming accordingly, because there are no premature deaths. The lifespan in all other realms is called not transforming with karma. The lifespan of beings in Jambudvipa at the age of ten is called a short lifespan, and a portion of animals (beings in the animal realm) are also called short-lived. Why is this so? Because the lifespan of some animals may be only one day and one night, or some may be two or three days, or even at most ten days and ten nights. Sentient beings born in the Realm of Neither Perception Nor Non-Perception (the highest realm of the Three Realms) are called long-lived, because they live for eighty thousand great kalpas. The lifespan of Arhats (those who have attained Nirvana) and others is called a finite lifespan. If some learners (those who are practicing towards enlightenment) are determined to attain Nirvana in this life, or if some ordinary beings (unenlightened beings) are in their last life, they are also called finite lifespans. It should be known that the remaining lifespans are infinite. If Arhats, or Tathagatas (title of the Buddha), or Bodhisattvas (beings who vow to save all sentient beings), are free to extend or shorten their lifespan in the course of their lives, such a life force is called transforming by one's own power. It should be known that the remaining are called not transforming by one's own power. Furthermore, what is nikayasabhaga (commonality of beings)? Briefly speaking, sentient beings born in various places, who are the same in terms of realm (dhatu, elements), gati (destiny), birth (jati), nikaya (species), sthiti (state), prakriti (nature), and samsthana (shape), are called nikayasabhaga due to the similarity in these aspects, and are also called sentient beings' commonality. Here, some sentient beings are called commonality because they share the same realm, that is, they are born in the same realm. Or some sentient beings are called commonality because they share the same gati, that is, they are born in the same gati. Or some sentient beings are called commonality because they share the same birth, that is, they are born in the same birth. Or some sentient beings are called commonality because they share the same nikaya, that is, the same species. Or some sentient beings are called commonality because they share the same division, nature, appearance, form, sound, covering, and means of sustenance. Or some sentient beings are called commonality because they share the same faults and merits. For example, those who kill living beings are similar to those who kill living beings, and so on, even those who hold wrong views are similar to those who hold wrong views.
殺生者望離殺生者。乃至正見者望正見者。從預流者乃至阿羅漢獨覺望預流等。菩薩望菩薩。如來望如來。如是更互說名同分。
複次云何異生性。謂三界見所斷法種子。唯未永害量名異生性。此復略有四種。一無般涅槃法種性所攝。二聲聞種性之所隨逐。三獨覺種性之所隨逐。四如來種性之所隨逐。
複次云何和合。謂能生彼彼諸法諸因諸緣。總略為一說名和合。即此亦名同事因。又此差別者。或有領受和合。謂六處緣觸。或色等緣或作意等緣。或觸緣受。或有引生後有和合。謂無明緣行等。受緣愛愛緣取。廣說乃至生緣老死。或有六處住和合。謂四食及命根。或有工巧處成辦和合。謂工巧智及彼相應業具士夫作用。或有清凈和合。謂十二種無雜集會。即自他圓滿等。又有世俗和合。謂諸有情依等意樂增上力故互不相違。無諍無訟亦不乖離。
複次云何名身。謂依諸法自性施設自相施設。由遍分別為隨言說唯建立想。是謂名身。云何句身。謂即依彼自相施設所有諸法差別施設。建立功德過失雜染清凈戲論。是謂句身。云何文身。謂名身句身所依止性所有字身。是謂文身。又於一切所知所詮事中。極略相是文。若中是名。若廣是句。若唯依文但可了達音韻而已。不能了達所有事義。若依止名。便能
【現代漢語翻譯】 現代漢語譯本：殺生者希望脫離殺生者，乃至正見者希望脫離正見者。從預流（Srotapanna，須陀洹，證入聖流的修行者）到阿羅漢（Arhat，斷盡煩惱，證得解脫的修行者）、獨覺（Pratyekabuddha，不依師教，自行悟道的修行者）希望脫離預流等。菩薩（Bodhisattva，發菩提心，誓願救度一切眾生的修行者）希望脫離菩薩。如來（Tathagata，佛的稱號之一）希望脫離如來。像這樣互相稱說，名為同分。
其次，什麼是異生性？是指三界（欲界、色界、無色界）見所斷法的種子。只有尚未永遠斷除的量，才名為異生性。這又略有四種：一、不屬於無般涅槃法種性所攝；二、被聲聞（Sravaka，聽聞佛法而修行的弟子）種性所隨逐；三、被獨覺種性所隨逐；四、被如來種性所隨逐。
其次，什麼是和合？是指能夠生起彼彼諸法的諸因諸緣，總括起來說，名為和合。這也叫做同事因。而此中的差別是：或者有領受和合，如六處（眼、耳、鼻、舌、身、意）緣觸，或者色等緣，或者作意等緣，或者觸緣受。或者有引生後有的和合，如無明緣行等，受緣愛，愛緣取，廣說乃至生緣老死。或者有六處住和合，如四食（段食、觸食、思食、識食）及命根。或者有工巧處成辦和合，如工巧智及與其相應的業具、士夫作用。或者有清凈和合，如十二種無雜**，即自他圓滿等。又有世俗和合，是指諸有情依靠等同的意樂增上力，互相不相違背，沒有爭論訴訟，也不乖離。
其次，什麼是名身？是指依靠諸法的自性施設、自相施設，由於普遍分別而隨順言說，唯有建立想，這就是名身。什麼是句身？是指依靠彼自相施設的所有諸法差別施設，建立功德過失、雜染清凈的戲論，這就是句身。什麼是文身？是指名身、句身所依止的性質，所有字身，這就是文身。又在一切所知所詮的事物中，極簡略的相是文，中等的相是名，廣大的相是句。如果只依靠文，只能瞭解音韻而已，不能瞭解所有事義。如果依靠名，便能
【English Translation】 English version: The killer hopes to be separated from the killer, and even the one with right view hopes to be separated from the one with right view. From the Srotapanna (stream-enterer, one who has entered the stream of enlightenment) to the Arhat (one who has extinguished all defilements and attained liberation), the Pratyekabuddha (solitary Buddha, one who attains enlightenment independently) hopes to be separated from the Srotapanna and others. The Bodhisattva (one who has generated Bodhicitta and vows to liberate all beings) hopes to be separated from the Bodhisattva. The Tathagata (one of the titles of the Buddha) hopes to be separated from the Tathagata. Thus, mutually speaking of each other, it is called 'same division'.
Furthermore, what is 'the nature of an ordinary being'? It refers to the seeds of the dharmas to be abandoned by seeing in the three realms (the desire realm, the form realm, and the formless realm). Only the amount that has not been permanently eliminated is called 'the nature of an ordinary being'. This again has roughly four types: first, it is not included in the nature of those who will not attain Parinirvana; second, it is followed by the Sravaka (disciple who learns and practices the Dharma by hearing) lineage; third, it is followed by the Pratyekabuddha lineage; fourth, it is followed by the Tathagata lineage.
Furthermore, what is 'combination'? It refers to the various causes and conditions that can give rise to those various dharmas, which are collectively called 'combination'. This is also called 'the cause of acting together'. And the difference here is: there is the combination of experiencing, such as the six sense bases (eye, ear, nose, tongue, body, and mind) contacting with sense objects, or conditions such as form, or conditions such as attention, or contact conditioning feeling. Or there is the combination that leads to future existence, such as ignorance conditioning action, feeling conditioning craving, craving conditioning grasping, and so on, up to birth conditioning old age and death. Or there is the combination of the six sense bases abiding, such as the four kinds of nutriment (edible food, sense-impression food, volitional food, and consciousness food) and the life force. Or there is the combination of accomplishing skillful activities, such as skillful knowledge and the corresponding tools and the efforts of individuals. Or there is the combination of purity, such as the twelve kinds of unmixed ** (unclear, possibly referring to pure qualities), that is, the perfection of oneself and others, and so on. There is also the worldly combination, which refers to sentient beings relying on the increased power of equal intention, not contradicting each other, without disputes or lawsuits, and not being separated.
Furthermore, what is 'name-body'? It refers to the establishment of the self-nature of dharmas and the establishment of self-characteristics. Due to pervasive discrimination, it follows speech, and only establishes thought. This is called 'name-body'. What is 'sentence-body'? It refers to the establishment of all the differences of dharmas based on the establishment of their self-characteristics, establishing merits and faults, defilement and purity, and playful fabrications. This is called 'sentence-body'. What is 'letter-body'? It refers to the nature on which the name-body and sentence-body rely, all the letter-bodies. This is called 'letter-body'. Furthermore, among all knowable and expressible things, the extremely brief aspect is the letter, the medium aspect is the name, and the extensive aspect is the sentence. If one relies only on the letter, one can only understand the phonetics, but cannot understand all the meaning. If one relies on the name, one can
了達彼彼諸法自性自相。亦能了達所有音韻。不能了達所簡擇法深廣差別。若依止句。當知一切皆能了達。又此名句文身。當知依五明處分別建立。所謂內明。因明。聲明。醫方明。世間工巧事業處明。
複次云何流轉。謂諸行因果相續不斷性。是謂流轉。又此流轉差別多種。或有種子流轉。謂有種子不現前諸法。或有自在勢力流轉。謂被損種子現行諸法。或有種果流轉。謂有種子種不被損現行諸法。或有名流流轉。謂四非色蘊。或有色流流轉。謂諸內外十有色處及與法處所攝諸色。又有欲界流流轉。謂欲纏諸行。又有色界流流轉。謂色纏諸行。又有無色流流轉。謂無色纏諸行。又有樂流流轉。謂樂受及彼所依處。如是苦流流轉不苦不樂流流轉當知亦爾。又有善流流轉。謂諸善行。又有不善流流轉。謂諸不善行。又有無記流流轉。謂諸無記行。又有順流流轉。謂順緣起。又有逆流流轉。謂逆緣起。
複次云何定異。謂無始時來種種因果決定差別無雜亂性。如來出世若不出世。諸法法爾。又此定異差別多種。或有流轉還滅定異。謂順逆緣起。或有一切法定異。謂一切法十二處攝無過無增。或有領受定異。謂一切受三受所攝無過無增。或有住定異。謂一切內分乃至壽量。一切外分經大劫住。或有形量定異。謂
【現代漢語翻譯】 現代漢語譯本：能夠理解各種法的自性（sva-bhāva，事物自身存在的性質）和自相（sva-lakṣaṇa，事物獨有的特徵），也能理解所有的音韻。但是，不能理解所選擇的法的深奧和廣大的差別。如果能夠依據名句（nāma-pada，表達概念的詞語組合），應當知道就能完全理解一切。此外，這個名句文身（nāma-pada-vyañjana-kāya，語言文字的集合），應當知道是依據五明處（pañca-vidyā-sthāna，五種知識領域）分別建立的，也就是內明（adhyātma-vidyā，關於心性和精神修養的學問），因明（hetu-vidyā，邏輯學），聲明（śabda-vidyā，語言學），醫方明（cikitsā-vidyā，醫學），以及世間工巧事業處明（śilpakarma-sthāna-vidyā，工藝技術學）。 其次，什麼是流轉（saṃsāra，輪迴）？是指諸行（saṃskāra，有為法）的因果相續不斷的狀態，這就是流轉。而且，這種流轉有多種差別。或者有種子流轉（bīja-saṃsāra，潛在的因果循環），是指有種子但尚未顯現的諸法。或者有自在勢力流轉（aiśvarya-saṃsāra，由業力主導的循環），是指被損害的種子現在正在執行的諸法。或者有種果流轉（bīja-phala-saṃsāra，因果關係的循環），是指有種子且種子未被損害而正在顯現的諸法。或者有名流流轉（nāma-saṃsāra，精神層面的循環），是指四種非色蘊（arūpa-skandha，受、想、行、識）。或者有色流流轉（rūpa-saṃsāra，物質層面的循環），是指諸內外十有色處（daśa-rūpāyatana，眼、耳、鼻、舌、身五根及其對應的色、聲、香、味、觸五境）以及法處（dharmāyatana，意識的對象）所包含的諸色。又有欲界流流轉（kāma-dhātu-saṃsāra，欲界眾生的輪迴），是指欲界所繫縛的諸行。又有色界流流轉（rūpa-dhātu-saṃsāra，色界眾生的輪迴），是指色界所繫縛的諸行。又有無色界流流轉（arūpa-dhātu-saṃsāra，無色界眾生的輪迴），是指無色界所繫縛的諸行。又有樂流流轉（sukha-saṃsāra，快樂的輪迴），是指樂受（sukha-vedanā，快樂的感受）以及樂受所依賴的處所。同樣，苦流流轉（duḥkha-saṃsāra，痛苦的輪迴）和不苦不樂流流轉（adukha-asukha-saṃsāra，不苦不樂的輪迴）也應當知道是這樣的。又有善流流轉（kuśala-saṃsāra，善業的輪迴），是指諸善行（kuśala-karma，善良的行為）。又有不善流流轉（akuśala-saṃsāra，惡業的輪迴），是指諸不善行（akuśala-karma，不善良的行為）。又有無記流流轉（avyākṛta-saṃsāra，無記業的輪迴），是指諸無記行（avyākṛta-karma，非善非惡的行為）。又有順流流轉（anuloma-saṃsāra，順應因緣的輪迴），是指順應緣起（pratītyasamutpāda，緣起法則）。又有逆流流轉（pratiloma-saṃsāra，違逆因緣的輪迴），是指違逆緣起。 其次，什麼是定異（niyata-bhinnatā，固定的差異性）？是指從無始以來，種種因果決定性的差別，沒有混雜錯亂的狀態。如來（Tathāgata，佛陀）出世或者不出世，諸法（dharma，事物）的法則都是如此。而且，這種定異有多種差別。或者有流轉還滅定異（saṃsāra-nirvāṇa-niyata-bhinnatā，輪迴與涅槃的固定差異），是指順逆緣起。或者有一切法定異（sarva-dharma-niyata-bhinnatā，一切法的固定差異），是指一切法被十二處（dvādaśa-āyatana，六根和六境）所包含，沒有超出也沒有減少。或者有領受定異（vedanā-niyata-bhinnatā，感受的固定差異），是指一切感受被三種感受（tisro vedanāḥ，苦受、樂受、不苦不樂受）所包含，沒有超出也沒有減少。或者有住定異（sthiti-niyata-bhinnatā，住期的固定差異），是指一切內分（ādhyātmika，內在的）乃至壽命的長短，一切外分（bāhya，外在的）經歷大劫（mahā-kalpa，極長的時間單位）的住留。或者有形量定異（saṃsthāna-niyata-bhinnatā，形狀和大小的固定差異），是指……
【English Translation】 English version: Being able to understand the self-nature (sva-bhāva, the inherent nature of things) and self-characteristics (sva-lakṣaṇa, the unique features of things) of all dharmas (phenomena), and also being able to understand all phonetics. However, not being able to understand the profound and vast differences of the selected dharmas. If one relies on phrases (nāma-pada, combinations of words expressing concepts), one should know that one can fully understand everything. Furthermore, this collection of phrases and letters (nāma-pada-vyañjana-kāya, the aggregate of linguistic expressions), one should know, is established based on the five sciences (pañca-vidyā-sthāna, five fields of knowledge), namely: inner science (adhyātma-vidyā, the study of mind and spiritual cultivation), logic (hetu-vidyā), linguistics (śabda-vidyā), medicine (cikitsā-vidyā), and the science of worldly crafts and arts (śilpakarma-sthāna-vidyā). Furthermore, what is transmigration (saṃsāra, cycle of rebirth)? It refers to the continuous and uninterrupted nature of cause and effect of all conditioned phenomena (saṃskāra, volitional formations), this is transmigration. Moreover, this transmigration has various differences. There is the transmigration of seeds (bīja-saṃsāra, potential causal cycle), referring to dharmas that have seeds but are not yet manifest. There is the transmigration of sovereign power (aiśvarya-saṃsāra, cycle dominated by karma), referring to dharmas whose damaged seeds are currently active. There is the transmigration of seed and fruit (bīja-phala-saṃsāra, cycle of cause and effect), referring to dharmas that have seeds and whose seeds are not damaged and are currently manifest. There is the transmigration of name (nāma-saṃsāra, mental cycle), referring to the four non-form aggregates (arūpa-skandha, feeling, perception, volition, and consciousness). There is the transmigration of form (rūpa-saṃsāra, material cycle), referring to the internal and external ten sense bases (daśa-rūpāyatana, the five sense organs and their corresponding objects) and the forms included in the dharma base (dharmāyatana, object of consciousness). There is the transmigration of the desire realm (kāma-dhātu-saṃsāra, cycle of beings in the desire realm), referring to the conditioned phenomena bound by the desire realm. There is the transmigration of the form realm (rūpa-dhātu-saṃsāra, cycle of beings in the form realm), referring to the conditioned phenomena bound by the form realm. There is the transmigration of the formless realm (arūpa-dhātu-saṃsāra, cycle of beings in the formless realm), referring to the conditioned phenomena bound by the formless realm. There is the transmigration of pleasure (sukha-saṃsāra, cycle of pleasure), referring to pleasant feeling (sukha-vedanā, pleasant sensation) and the places on which it depends. Likewise, the transmigration of suffering (duḥkha-saṃsāra, cycle of suffering) and the transmigration of neither-pleasure-nor-pain (adukha-asukha-saṃsāra, cycle of neutral feeling) should also be understood in the same way. There is the transmigration of goodness (kuśala-saṃsāra, cycle of wholesome karma), referring to wholesome actions (kuśala-karma, virtuous actions). There is the transmigration of unwholesomeness (akuśala-saṃsāra, cycle of unwholesome karma), referring to unwholesome actions (akuśala-karma, non-virtuous actions). There is the transmigration of neutral (avyākṛta-saṃsāra, cycle of neutral karma), referring to neutral actions (avyākṛta-karma, actions that are neither good nor bad). There is the transmigration in accordance with the flow (anuloma-saṃsāra, cycle in accordance with conditions), referring to accordance with dependent origination (pratītyasamutpāda, the law of dependent arising). There is the transmigration against the flow (pratiloma-saṃsāra, cycle against conditions), referring to opposition to dependent origination. Furthermore, what is fixed difference (niyata-bhinnatā, fixed distinctiveness)? It refers to the state of determined and distinct differences of various causes and effects from beginningless time, without mixture or confusion. Whether the Tathāgata (Tathāgata, the Buddha) appears in the world or does not appear, the laws of phenomena (dharma, things) are such. Moreover, this fixed difference has various distinctions. There is the fixed difference of transmigration and cessation (saṃsāra-nirvāṇa-niyata-bhinnatā, fixed difference between samsara and nirvana), referring to direct and reverse dependent origination. There is the fixed difference of all dharmas (sarva-dharma-niyata-bhinnatā, fixed difference of all phenomena), referring to all dharmas being included in the twelve sense bases (dvādaśa-āyatana, six sense organs and six sense objects), without excess or deficiency. There is the fixed difference of feeling (vedanā-niyata-bhinnatā, fixed difference of feeling), referring to all feelings being included in the three feelings (tisro vedanāḥ, pleasant, unpleasant, and neutral feelings), without excess or deficiency. There is the fixed difference of duration (sthiti-niyata-bhinnatā, fixed difference of duration), referring to all internal aspects (ādhyātmika, internal) up to the length of life, and all external aspects (bāhya, external) remaining for a great kalpa (mahā-kalpa, extremely long unit of time). There is the fixed difference of shape and size (saṃsthāna-niyata-bhinnatā, fixed difference of shape and size), referring to...
諸有情于彼彼有色生處。所受生身形量決定。及諸外分四大洲等形量決定。
複次云何相應。謂彼彼諸法為等言說為等建立為等開解諸勝方便。是謂相應。又此相應差別分別有四道理。謂觀待道理。作用道理。因成道理。法爾道理。此諸道理當知如聲聞地等已廣分別。
複次云何勢速。謂諸行生滅相應速運轉性。是謂勢速。又此勢速差別多種。或有諸行流轉勢速。謂諸行生滅性。或有地行有情輕健勢速。謂人像馬等。或有空行有情勢速。謂諸飛禽空行藥叉及諸天等。或有言音勢速。謂詞韻捷利。或有流潤勢速。謂江河等迅速流注。或有燒然勢速。謂火焚燎猛焰飆轉。或有引發勢速。謂放箭轉丸等。或有智慧勢速。謂修觀者簡擇所知迅速慧性。或有神通勢速。謂大神通者所有運身意勢等速疾神通。
複次云何次第。謂于各別行相續中。前後次第一一隨轉。是謂次第。又此次第差別多種。或有流轉次第。謂無明緣行。廣說乃至生緣老死。或有還滅次第。謂無明滅故行滅。乃至生滅故老死滅。或有在家出家行住次第。謂陵旦而起澡飾其身。被帶衣服修營事業。調暢沐浴塗飾香鬘。習近食飲方乃寢息。是在家者行住次第。若整衣服為乞食故入聚落等巡次而行。受如法食還出安坐。食訖澡手蕩缽洗足。入空閑
【現代漢語翻譯】 現代漢語譯本 所有有情在各種有色的生命之處，所承受的身體形狀大小是確定的，以及外部世界四大洲（指東勝身洲、南贍部洲、西牛貨洲、北俱盧洲）等的形狀大小也是確定的。
其次，什麼是相應？是指各種法爲了平等的言說、平等的建立、平等的開解而提供的各種殊勝方便。這就是所謂的相應。而且，這種相應的差別分別有四種道理：觀待道理、作用道理、因成道理、法爾道理。這些道理應當知道，就像在《聲聞地》等處已經廣泛分別過的那樣。
其次，什麼是勢速？是指諸行（一切事物）生滅的相應速度和運轉的性質。這就是所謂的勢速。而且，這種勢速的差別有很多種。或者有諸行流轉的勢速，是指諸行生滅的性質。或者有地行有情（在地上行走的眾生）輕捷強健的勢速，比如人、象、馬等。或者有空行有情（在空中行走的眾生）的勢速，比如各種飛禽、空行藥叉（一種神）以及諸天等。或者有言音聲速，是指言辭流暢敏捷。或者有流潤勢速，比如江河等迅速流動。或者有燒燃勢速，比如火焚燒時猛烈的火焰迅速蔓延。或者有引發勢速，比如發射箭、滾動彈丸等。或者有智慧勢速，是指修習觀行的人簡擇所知事物時迅速的智慧。或者有神通勢速，是指具有大神通者所擁有的運身、意念等快速的神通。
其次，什麼是次第？是指在各個行相續中，前後依次一個接一個地隨順運轉。這就是所謂的次第。而且，這種次第的差別有很多種。或者有流轉次第，是指無明緣行（無明是產生行的條件），廣泛地說，乃至生緣老死（生是產生老死的條件）。或者有還滅次第，是指無明滅故行滅（無明滅了，行就滅了），乃至生滅故老死滅（生滅了，老死就滅了）。或者有在家出家行住的次第，是指天亮時起床，洗漱身體，穿戴衣服，經營事業，調理沐浴，塗抹香料，佩戴花鬘，習慣於飲食，然後才休息。這是在家者的行住次第。如果是出家人，就整理衣服，爲了乞食而進入村落等處，依次行走。接受如法的食物，然後出來安坐。吃完飯後洗手，清洗缽，洗腳，進入空閑處。
【English Translation】 English version All sentient beings, in various colored places of birth, have a determined shape and size of their bodies, as well as the determined shape and size of the four great continents (referring to Purva-videha, Jambudvipa, Aparagodaniya, and Uttarakuru) and other external divisions.
Furthermore, what is correspondence? It refers to the various skillful means provided by various dharmas for equal speech, equal establishment, and equal explanation. This is what is called correspondence. Moreover, this difference in correspondence is distinguished by four principles: the principle of dependence, the principle of function, the principle of causal accomplishment, and the principle of natural law. These principles should be known as they have been extensively distinguished in the 'Sravaka-bhumi' (Discipline of the Hearers) and other texts.
Furthermore, what is speed? It refers to the corresponding speed and the nature of the movement of the arising and ceasing of all phenomena (all things). This is what is called speed. Moreover, there are many kinds of differences in this speed. Or there is the speed of the flow of phenomena, which refers to the nature of the arising and ceasing of phenomena. Or there is the swift and vigorous speed of earth-walking sentient beings (beings walking on the ground), such as humans, elephants, horses, etc. Or there is the speed of sky-walking sentient beings (beings walking in the sky), such as various birds, sky-walking Yakshas (a type of spirit), and devas (gods), etc. Or there is the speed of speech, which refers to fluent and quick speech. Or there is the speed of flowing, such as the rapid flow of rivers, etc. Or there is the speed of burning, such as the rapid spread of fierce flames when a fire is burning. Or there is the speed of initiation, such as shooting arrows, rolling balls, etc. Or there is the speed of wisdom, which refers to the swift wisdom of those who practice contemplation in discerning what is to be known. Or there is the speed of supernormal powers, which refers to the swift supernormal powers of great supernormal beings in moving their bodies, thoughts, etc.
Furthermore, what is sequence? It refers to the sequential and successive turning, one after another, in each stream of phenomena. This is what is called sequence. Moreover, there are many kinds of differences in this sequence. Or there is the sequence of flow, which refers to 'ignorance conditions action' (ignorance is the condition for the production of action), and broadly speaking, 'birth conditions old age and death' (birth is the condition for the production of old age and death). Or there is the sequence of cessation, which refers to 'with the cessation of ignorance, action ceases' (when ignorance ceases, action ceases), and so on, 'with the cessation of birth, old age and death cease' (when birth ceases, old age and death cease). Or there is the sequence of conduct for householders and renunciates, which refers to getting up at dawn, washing the body, putting on clothes, managing affairs, arranging bathing, applying perfumes, wearing garlands, becoming accustomed to eating and drinking, and then resting. This is the sequence of conduct for householders. If one is a renunciate, one arranges one's clothes, enters villages, etc., for the sake of begging for food, walking in order. Receiving lawful food, then coming out and sitting peacefully. After eating, washing hands, cleaning the bowl, washing feet, and entering a quiet place.
室讀誦經典如理思惟。晝則宴坐經行。凈修其心斷滅諸障。至夜中分少當寢息。于夜後分速復還起。整服治身歸所習業。是出家者行住次第。或入僧中隨其長幼修和敬業。敷設床座次第受籌分其臥具。處所利養及營事業。或有增長次第。謂嬰孩童子等八位次第生起。或有現觀次第。謂于苦等四聖諦中次第現觀。或有入定次第。謂次第入九次第定。或有修學次第。謂增上戒學為依。次生增上心學。增上心學為依。後生增上慧學。
複次云何時。謂由日輪出沒增上力故。安立顯示時節差別。又由諸行生滅增上力故。安立顯示世位差別。總說名時。此時差別復有多種。謂時年月半月晝夜剎那臘縛牟呼栗多等位。及與過去未來現在。
複次云何數。謂安立顯示各別事物。計算數量差別。是名為數。此數差別復有多種。謂一數二數。從此已去皆名多數。又數邊際名阿僧企耶。自此已去一切算數所不能轉。是故數之邊際名不可數。
複次種子云何非析諸行別有實物名為種子。亦非余處。然即諸行如是種性如是等生如是安布。名為種子亦名為果。當知此中果與種子不相雜亂。何以故。若望過去諸行即此名果。若望未來諸行即此名種子。如是若時望彼名為種子。非於爾時即名為果。若時望彼名果。非於爾時即名種子
【現代漢語翻譯】 現代漢語譯本： 應在室內誦讀經典，如理思惟。白天則宴坐經行，清凈修習內心，斷滅各種障礙。到半夜時分稍作休息，在後半夜迅速起身，整理衣物，端正身心，回到所修習的功課中。這是出家人的行住次第。或者進入僧團中，隨順年長者和年幼者，修習和睦恭敬的行業，敷設床座，依次接受分配的臥具、處所、利養以及經營事業。或者有增長的次第，指嬰孩、童子等八個階段次第生起。或者有現觀的次第，指在苦等四聖諦中次第現觀。或者有入定的次第，指次第進入九次第定。或者有修學的次第，指以增上戒學為基礎，然後生起增上心學，以增上心學為基礎，之後生起增上慧學。
其次，什麼是『時』？是指由於日輪的出現和隱沒的增上力，而安立和顯示時節的差別。又由於諸行的生滅的增上力，而安立和顯示世位的差別。總的來說，就叫做『時』。這『時』的差別又有多種，包括時、年、月、半月、晝夜、剎那（ksana，極短的時間單位）、臘縛（lava，更短的時間單位）、牟呼栗多（muhurta，印度時間單位）等位，以及過去、未來、現在。
其次，什麼是『數』？是指安立和顯示各個事物的差別，計算數量的差別，這叫做『數』。這『數』的差別又有多種，包括一數、二數，從這以後都叫做多數。又數的邊際叫做阿僧企耶（asamkhyeya，極大數）。從這以後，一切算數都不能計算。所以數的邊際叫做不可數。
其次，什麼是『種子』？不是說分析諸行后，另外存在一個實物叫做種子，也不是在其他地方。而是說，諸行本身具有這樣的種性，這樣產生，這樣安布，就叫做種子，也叫做果。應當知道，這裡果和種子不會相雜亂。為什麼呢？如果從過去諸行來看，這就叫做果。如果從未來諸行來看，這就叫做種子。這樣，如果某個時候相對於某個事物叫做種子，那麼在這個時候就不能叫做果。如果某個時候相對於某個事物叫做果，那麼在這個時候就不能叫做種子。
【English Translation】 English version: One should recite the scriptures in the room and contemplate them according to the truth. During the day, one should sit in meditation and walk mindfully, purifying one's mind and eliminating all obstacles. In the middle of the night, one should rest briefly, and then quickly rise again in the latter part of the night. One should arrange one's clothes, compose oneself, and return to one's practice. This is the proper order of conduct for a renunciant. Alternatively, one may enter the Sangha (community of monks), follow the seniority of the elders and juniors, cultivate harmonious and respectful conduct, prepare bedding, and receive allotted bedding, places, offerings, and management of affairs in order. Or there is the order of growth, referring to the eight stages of arising in order, such as infants and children. Or there is the order of direct realization, referring to the sequential direct realization of the Four Noble Truths, such as suffering. Or there is the order of entering samadhi (meditative absorption), referring to the sequential entry into the Nine Successive Absorptions. Or there is the order of learning, referring to relying on higher discipline (adhisila-siksa) as a foundation, then generating higher mind (adhicitta-siksa), and relying on higher mind, then generating higher wisdom (adhiprajna-siksa).
Furthermore, what is 'time'? It refers to the establishment and manifestation of the differences in seasons due to the increasing power of the sun's rising and setting. Also, it refers to the establishment and manifestation of the differences in world positions due to the increasing power of the arising and ceasing of phenomena (dharmas). Generally speaking, it is called 'time'. The differences in 'time' are manifold, including units such as hour, year, month, half-month, day and night, ksana (moment), lava (smaller unit of time), muhurta (Indian time unit), and the past, future, and present.
Furthermore, what is 'number'? It refers to the establishment and manifestation of the differences between individual things, and the calculation of the differences in quantity. This is called 'number'. The differences in 'number' are manifold, including one, two, and from then on, all are called many. Also, the limit of number is called asamkhyeya (innumerable). Beyond this, all calculations cannot proceed. Therefore, the limit of number is called uncountable.
Furthermore, what is a 'seed'? It is not that after analyzing phenomena, there is a separate real object called a seed, nor is it in another place. Rather, it is that the phenomena themselves have such a nature, arise in such a way, and are arranged in such a way, which is called a seed, and also called a fruit. It should be known that the fruit and the seed are not mixed up here. Why? If viewed from the perspective of past phenomena, this is called a fruit. If viewed from the perspective of future phenomena, this is called a seed. Thus, if at some time it is called a seed relative to something, then at that time it cannot be called a fruit. If at some time it is called a fruit relative to something, then at that time it cannot be called a seed.
。是故當知種子與果不相雜亂。譬如穀麥等物所有芽莖葉等種子。于彼物中磨搗分析求異種子了不可得。亦非余處。然諸大種。如是種性如是等生如是安布。即穀麥等物能為彼緣令彼得生。說名種子。當知此中道理亦爾。
問前已說損伏染法種子。善法種子損伏云何。答若常殷重習善。相違諸染污法。是初損伏。若執取邪見多習邪見如諸外道。是第二損伏。若多修習邪見誹謗。如斷善根者。是第三損伏。若能永害染法種子。如前已說。是第四損伏。
複次若略說一切種子。當知有九種。一已與果。二未與果。三果正現前。四果不現前。五軟品。六中品。七上品。八被損伏。九不被損伏。若已與果。此名果正現前。若果正現前。此名已與果。若未與果。此名果不現前。若果不現前。此名未與果。若住本性。名軟品。若修若練善不善法未到究竟。名中品。若修若練已到究竟。名上品。損及不損如前應知。
複次我當略說安立種子。云何略說安立種子。謂于阿賴耶識中。一切諸法遍計自性妄執習氣。是名安立種子。然此習氣是實物有。是世俗有。望彼諸法不可定說異不異相。猶如真如。即此亦名遍行粗重。
問若此習氣攝一切種子。複名遍行粗重者。諸出世間法從何種子生。若言粗重自性種子為種
【現代漢語翻譯】 現代漢語譯本：因此應當知道，種子和果實不是互相混雜錯亂的。譬如穀子、麥子等物，所有發出的芽、莖、葉等，如果從這些穀麥等物中進行磨碎、搗爛、分析，想要找到不同的種子，那是完全不可能的，也不是從其他地方來的。然而，諸大種（地、水、火、風四大元素），具有這樣的種性，以這樣的方式產生，以這樣的方式安布，這些穀麥等物就能作為它們的助緣，使它們得以生長，這就被稱為種子。應當知道，其中的道理也是這樣的。
問：前面已經說了損伏染法（污染之法）的種子，那麼善法（善良之法）的種子是如何被損伏的呢？答：如果經常慇勤地修習善法，與善法相違背的各種染污之法，這就是最初的損伏。如果執取邪見，並且多次修習邪見，就像那些外道一樣，這是第二種損伏。如果多次修習邪見，並且誹謗正法，就像那些斷了善根的人一樣，這是第三種損伏。如果能夠永遠斷除染法的種子，就像前面已經說的那樣，這是第四種損伏。
再次，如果簡略地說一切種子，應當知道有九種：一是已經給予果報的，二是尚未給予果報的，三是果報正在顯現的，四是果報沒有顯現的，五是軟弱的品類，六是中等的品類，七是上等的品類，八是被損伏的，九是不被損伏的。如果已經是給予果報的，這就被稱為果報正在顯現。如果果報正在顯現，這就被稱為已經是給予果報的。如果是尚未給予果報的，這就被稱為果報沒有顯現。如果果報沒有顯現，這就被稱為是尚未給予果報的。如果安住于本來的性質，這被稱為軟弱的品類。如果修習或鍛鍊善法或不善法，但還沒有達到究竟的程度，這被稱為中等的品類。如果修習或鍛鍊已經達到究竟的程度，這被稱為上等的品類。損伏和不損伏的情況，應當像前面所說的那樣理解。
再次，我將簡略地說安立種子。什麼是簡略地說安立種子呢？就是在阿賴耶識（第八識，藏識）中，一切諸法（所有事物）的遍計自性（虛妄分別的自性）和妄執（虛妄的執著）的習氣（長期熏習而成的習慣勢力），這被稱為安立種子。然而，這種習氣是真實存在的，是世俗諦（相對於勝義諦的世俗認知）中存在的。從這些習氣來看，不能確定地說它與諸法是相同還是不同，就像真如（事物的真實本性）一樣。這種習氣也被稱為遍行粗重（普遍存在的粗重煩惱）。
問：如果這種習氣包含了一切種子，又被稱為遍行粗重，那麼，諸出世間法（超越世俗的法）是從什麼種子產生的呢？如果說是從粗重自性的種子作為種子產生的，
【English Translation】 English version: Therefore, it should be known that seeds and fruits are not mixed up and confused with each other. For example, with grains like rice and wheat, all the sprouts, stems, leaves, etc., if you grind, pound, and analyze these grains, it is completely impossible to find different seeds within them, nor do they come from elsewhere. However, the great elements (Mahabhutas - earth, water, fire, and wind) possess such a nature, arise in such a way, and are arranged in such a way that these grains can serve as conditions for them to grow, and this is called a seed. It should be known that the principle here is also like this.
Question: Previously, you have spoken about the seeds of defiled dharmas (polluted phenomena) being damaged and subdued. How are the seeds of wholesome dharmas (virtuous phenomena) damaged and subdued? Answer: If one constantly and diligently practices wholesome dharmas, the various defiled dharmas that are contrary to wholesome dharmas, this is the initial damage and subduing. If one clings to wrong views and repeatedly practices wrong views, like those non-Buddhist practitioners, this is the second type of damage and subduing. If one repeatedly practices wrong views and slanders the correct Dharma, like those who have severed their roots of goodness, this is the third type of damage and subduing. If one can permanently destroy the seeds of defiled dharmas, as previously mentioned, this is the fourth type of damage and subduing.
Furthermore, if we briefly speak of all seeds, it should be known that there are nine types: first, those that have already given their result; second, those that have not yet given their result; third, those whose result is currently manifesting; fourth, those whose result is not manifesting; fifth, those of a weak quality; sixth, those of a medium quality; seventh, those of a superior quality; eighth, those that are damaged and subdued; and ninth, those that are not damaged and subdued. If it has already given its result, this is called the result currently manifesting. If the result is currently manifesting, this is called having already given its result. If it has not yet given its result, this is called the result not manifesting. If the result is not manifesting, this is called not yet having given its result. If it abides in its original nature, this is called a weak quality. If one cultivates or trains in wholesome or unwholesome dharmas but has not yet reached the ultimate state, this is called a medium quality. If one cultivates or trains and has reached the ultimate state, this is called a superior quality. The conditions of being damaged and not damaged should be understood as previously explained.
Furthermore, I will briefly speak of the establishment of seeds. What is the brief explanation of the establishment of seeds? It is that in the Alaya-consciousness (the eighth consciousness, storehouse consciousness), the habit energies (tendencies formed through long-term conditioning) of the discriminated nature (imputed nature) and the false clinging (wrongful attachment) to all dharmas (all phenomena) are called the establishment of seeds. However, these habit energies are real and exist in the conventional truth (relative to the ultimate truth). From the perspective of these habit energies, it cannot be definitively said whether they are the same as or different from the dharmas, just like Suchness (the true nature of things). These habit energies are also called pervasive coarseness (universally present coarse afflictions).
Question: If these habit energies encompass all seeds and are also called pervasive coarseness, then from what seeds do the supramundane dharmas (dharmas that transcend the mundane world) arise? If it is said that they arise from seeds of the nature of coarseness,
子生。不應道理。答諸出世間法從真如所緣緣種子生。非彼習氣積集種子所生。問若非習氣積集種子所生者。何因緣故建立三種般涅槃法種性差別補特伽羅。及建立不般涅槃法種性補特伽羅。所以者何。一切皆有真如所緣緣故。答由有障無障差別故。若於通達真如所緣緣中。有畢竟障種子者。建立為不般涅槃法種性補特伽羅。若不爾者。建立為般涅槃法種性補特伽羅。若有畢竟所知障種子布在所依。非煩惱障種子者。于彼一分建立聲聞種性補特伽羅。一分建立獨覺種性補特伽羅。若不爾者。建立如來種性補特伽羅。是故無過。若出世間諸法生已即便隨轉。當知由轉依力所任持故。然此轉依與阿賴耶識互相違反。對治阿賴耶識。名無漏界離諸戲論。
瑜伽師地論卷第五十二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十三
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之三
複次云何表業。謂略有三種。一染污。二善。三無記。若於身語意十不善業道。不離現行增上力故。所有身語表業。名染污表業。若即于彼誓受遠離。所有身語表業。名善表業。若諸威儀路工巧處一分所有身語表業。名無記表業。若有不欲表示於他。唯自起心內意
【現代漢語翻譯】 現代漢語譯本：問：子（指佛陀之子）的出生，不應道理（不應由煩惱習氣所生）。答：諸出世間法是從真如所緣緣（Tathata alambana pratyaya，以真如為所緣境的因緣）種子所生，不是由彼習氣積集種子所生。問：如果不是習氣積集種子所生，那麼因何緣故建立三種般涅槃法（Parinirvana dharma，證入涅槃之法）種性差別補特伽羅（Pudgala，人），以及建立不般涅槃法種性補特伽羅？原因是什麼？一切眾生皆有真如所緣緣的緣故。答：由於有障和無障的差別。如果對於通達真如所緣緣中有畢竟障種子者，就建立為不般涅槃法種性補特伽羅。如果不這樣，就建立為般涅槃法種性補特伽羅。如果存在畢竟所知障（Jnana avarana，智慧上的障礙）種子布在所依（身體），而非煩惱障（Klesha avarana，煩惱上的障礙）種子，那麼對於其中一部分建立聲聞（Shravaka，聽聞佛法而悟道的修行者）種性補特伽羅，一部分建立獨覺（Pratyekabuddha，不依師教，自己悟道的修行者）種性補特伽羅。如果不這樣，就建立如來（Tathagata，佛）種性補特伽羅。所以沒有過失。如果出世間諸法生起后立即隨之轉變，應當知道這是由於轉依（Paravrtti，轉變所依）的力量所任持的緣故。然而此轉依與阿賴耶識（Alaya-vijnana，含藏一切種子識）互相違反，對治阿賴耶識，名為無漏界（Anasrava-dhatu，沒有煩惱的境界），遠離諸戲論（Prapancha，虛妄分別）。 《瑜伽師地論》卷第五十二 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第五十三
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之三
複次，什麼是表業？略有三種：一、染污；二、善；三、無記。如果對於身語意十不善業道，不離現行增上力的緣故，所有身語表業，名為染污表業。如果對於這些誓願受持遠離，所有身語表業，名為善表業。如果諸威儀路、工巧處一部分所有身語表業，名為無記表業。如果有人不希望向他人表示，只是自己內心生起意念。
【English Translation】 English version: Question: The birth of a son (referring to the Buddha's son) is not reasonable (should not arise from the habitual energies of afflictions). Answer: All supramundane dharmas arise from the seed of Tathata alambana pratyaya (the condition of taking Suchness as its object), not from the seed accumulated by habitual energies. Question: If it is not born from the seed accumulated by habitual energies, then for what reason are three types of Pudgalas (persons) with different Parinirvana dharma (dharma of entering Nirvana) natures established, as well as Pudgalas with non-Parinirvana dharma natures? What is the reason? It is because all beings have the condition of Tathata alambana. Answer: It is due to the difference between having obstructions and not having obstructions. If there is a seed of ultimate obstruction in understanding Tathata alambana, then it is established as a Pudgala with a non-Parinirvana dharma nature. If not, then it is established as a Pudgala with a Parinirvana dharma nature. If there is a seed of ultimate Jnana avarana (cognitive obscuration) planted in the basis (body), but not a seed of Klesha avarana (afflictive obscuration), then for a portion of them, a Shravaka (hearer, a practitioner who attains enlightenment by hearing the Buddha's teachings) nature Pudgala is established, and for another portion, a Pratyekabuddha (solitary Buddha, a practitioner who attains enlightenment on their own without a teacher) nature Pudgala is established. If not, then a Tathagata (Buddha) nature Pudgala is established. Therefore, there is no fault. If supramundane dharmas arise and immediately follow transformation, it should be known that this is because it is upheld by the power of Paravrtti (transformation of the basis). However, this Paravrtti is mutually opposed to Alaya-vijnana (storehouse consciousness, the consciousness that contains all seeds), and counteracts Alaya-vijnana, and is called Anasrava-dhatu (unconditioned realm, the realm without afflictions), free from all Prapancha (conceptual proliferation, false discriminations). Yogacarabhumi-sastra, Volume 52 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 53
Said by Bodhisattva Maitreya
Translated by Tripitaka Master Xuanzang under Imperial Decree, Section on Determination, the Third of the Grounds Corresponding to the Five Consciousnesses and the Mind Ground
Furthermore, what is expressive karma? Briefly, there are three types: one, defiled; two, wholesome; three, neutral. If, with regard to the ten unwholesome paths of action of body, speech, and mind, due to the force of not being separated from present activity, all expressive karma of body and speech is called defiled expressive karma. If, with regard to these, vows are taken to abstain from them, all expressive karma of body and speech is called wholesome expressive karma. If all expressive karma of body and speech in a portion of deportment, skillful activities, is called neutral expressive karma. If someone does not wish to express something to others, but only generates thoughts within their own mind.
思擇不說語言。但發善染污無記法現行意表業。名意表業。此中唯有身余處滅于余處生或即此處唯變異生。名身表業。唯有語音名語表業。唯有發起心造作思名意表業。何以故。由一切行皆剎那故。從其餘方徙至余方。不應道理。又離唯諸行生余實作用由眼耳。意皆不可得。是故當知一切表業皆是假有。
複次若有生不律儀家有所了別自發期心。謂我當以此活命事而自活命。又於此活命事重複起心欲樂忍可。爾時說名不律儀者。由不律儀所攝故。極重不如理作意。損害心所攝故。但成廣大諸不善根。然未成就殺生所生。及余不善業道所生諸不善業。乃至所期事未現行。后若現行。若少若多隨其所應。更復成就諸不善業。如生不律儀家如是。隨是何人。隨由何事起決猛心。廣說應知。此人乃至不律儀思未舍已來。常得說名不律儀者。于日日分彼不善思廣積集故。彼不善業多現行故。當知非福運運增長。
複次此邪惡愿思。恒與不信懈怠忘念散亂惡慧俱行。能受彼業能發彼業。從此已後由種子故及現行故。處相續中現在轉時名不律儀者。乃至由舍因緣未舍未棄。此中若於惡業后不愛果。不信不解亦不隨入。是名不信。若隨所欲于彼惡業喜樂而轉。不能勤勵息滅彼業。是名懈怠。若與過失相應。于有罪法不能如
【現代漢語翻譯】 現代漢語譯本： 思擇（考慮）不說語言，但引發善、染污、無記法現行的意表業，名為意表業。此中唯有身體從一處滅，在另一處生，或即在此處唯有變異而生，名為身表業。唯有語音名為語表業。唯有發起心、造作思，名為意表業。何以故？由一切行皆是剎那（瞬間）生滅故，從其餘方遷移至余方，不應道理。又離唯諸行生，余實作用由眼、耳、意皆不可得。是故當知一切表業皆是假有。 複次，若有生於不律儀家（指從事不正當職業的家庭），有所了別（認識），自發期心（預先設定的目標），謂我當以此活命事而自活命。又於此活命事重複起心欲樂忍可（慾望、喜好、認可）。爾時說名不律儀者，由不律儀所攝故，極重不如理作意（不正當的思考），損害心所攝故，但成廣大諸不善根（惡的根源）。然未成就殺生所生，及余不善業道所生諸不善業。乃至所期事未現行。后若現行，若少若多隨其所應，更復成就諸不善業。如生不律儀家如是。隨是何人，隨由何事起決猛心（強烈的決心），廣說應知。此人乃至不律儀思未舍已來，常得說名不律儀者。于日日分彼不善思廣積集故，彼不善業多現行故，當知非福運運增長。 複次，此邪惡愿思（邪惡的願望和思考），恒與不信、懈怠、忘念、散亂、惡慧俱行。能受彼業（接受惡業的果報），能發彼業（引發惡業）。從此已後由種子故及現行故，處相續中現在轉時名不律儀者。乃至由舍因緣未舍未棄。此中若於惡業后不愛果，不信不解亦不隨入，是名不信。若隨所欲于彼惡業喜樂而轉，不能勤勵息滅彼業，是名懈怠。若與過失相應，于有罪法不能如
【English Translation】 English version: Discriminating and not speaking language, but generating intentional actions (意表業) that manifest good, defiled, and neutral dharmas, are called intentional actions (意表業). Among these, only the body ceases in one place and arises in another, or only changes and arises in the same place, are called bodily actions (身表業). Only vocal sounds are called verbal actions (語表業). Only the arising of mind and the creation of thought are called intentional actions (意表業). Why? Because all actions are momentary (剎那), it is unreasonable to move from one place to another. Moreover, apart from the arising of actions, no real function can be obtained through the eyes, ears, or mind. Therefore, it should be known that all expressive actions are provisionally existent. Furthermore, if someone is born into a family with unwholesome livelihood (不律儀家) (referring to families engaged in improper professions), has some understanding, and spontaneously generates the intention, 'I will make a living by this means of livelihood,' and repeatedly generates the intention, desire, joy, and acceptance for this means of livelihood, then they are called one with unwholesome livelihood (不律儀者), because they are included in unwholesome livelihood (不律儀). Due to extremely heavy improper attention (不如理作意) and being included in the mind of harming, they only form vast roots of unwholesomeness (不善根). However, they have not yet accomplished the unwholesome karma arising from killing and the unwholesome karma arising from other unwholesome paths of action. Until the intended matter manifests. Later, if it manifests, whether little or much, according to what is appropriate, they further accomplish unwholesome karma. It is like being born into a family with unwholesome livelihood (不律儀家). It should be known that whoever it is, whatever the matter, generates a strong determination (決猛心). This person is always called one with unwholesome livelihood (不律儀者) until the thought of unwholesome livelihood (不律儀思) is abandoned, because the unwholesome thought is widely accumulated day by day, and the unwholesome karma manifests frequently. It should be known that non-merit is increasing. Furthermore, this evil wishful thinking (邪惡愿思) is always accompanied by disbelief, laziness, forgetfulness, distraction, and evil wisdom. It can receive that karma (接受惡業的果報) and can generate that karma (引發惡業). From then on, due to the seed and the manifestation, the one with unwholesome livelihood (不律儀者) is named when it is currently turning in the continuum. Until the cause of abandonment is not abandoned or discarded. Among these, if one does not love the result after evil karma, does not believe, does not understand, and does not follow, this is called disbelief. If one turns with joy and pleasure in that evil karma according to one's desires, and cannot diligently strive to extinguish that karma, this is called laziness. If it corresponds to faults, and cannot be as
實明記有罪。是名忘念。若散亂染污心相續不安住轉。是名散亂。若顛倒心相續而轉。于諸過失見勝功德。是名惡慧。由惡尸羅增上力故。所有不善思俱行不善不信等現在轉時。名惡戒者。若與此相違。如其所應當知得有律儀。隨轉差別者。謂有堪受律儀方可得受。此中或有由他由自而受律儀。或復有一唯自然受。除苾芻律儀。何以故。由苾芻律儀非一切堪受故。若苾芻律儀。非要從他受者。若堪出家若不堪出家。但欲出家者。便應一切隨其所欲自然出家。如是聖教便無。軌範亦無。善說法毗柰耶而可了知。是故苾芻律儀無有自然受義。
問若除苾芻律儀。所餘律儀有自然受者。何因緣故復從他受。答由有二種遠離惡戒受隨護支。所謂慚愧。若於他處及於自處現行罪時深生羞恥。如是于離惡戒受隨護支。乃能具受。故從他受。若有慚正現前必亦有愧。非有愧者必定有慚。是故慚法最為強勝。若有如自所受而深護持。當知所生福德等無差別。又若起心往趣師所慇勤勸請。方便發起禮敬等業。以正威儀在師前住。又以語言表宣所欲造作勝義。是名身表語表業。意表業者。謂二前行。若自然受者唯有意表業。若遠離思與不律儀相違。由遠離增上力故與五根俱行說名律儀。複次當知由百行所攝而受律儀。謂於十種不善業
【現代漢語翻譯】 現代漢語譯本：如果明明知道有罪還去做，這叫做『忘念』（忘記正念）。如果心散亂且被染污，相續不斷地不安住，這叫做『散亂』。如果心顛倒，相續不斷地運轉，對於各種過失卻認為有殊勝的功德，這叫做『惡慧』。由於惡尸羅（evil conduct）的增上力，所有不善的思緒與不善不信等現在運轉時，稱為『惡戒者』。如果與這些相反，就應當知道如實地獲得律儀。至於隨轉的差別，是指有堪能接受律儀的人才能接受。這裡面，或者有通過他人，或者通過自己而接受律儀，或者有一種僅僅是自然接受，除了苾芻（bhiksu，比丘）的律儀。為什麼呢？因為苾芻的律儀不是所有人都堪能接受的。如果苾芻的律儀，不是一定要從他人那裡接受，那麼無論堪能出家還是不堪能出家，只要想出家的人，就應該一切都隨其所欲自然出家。如果這樣，聖教（holy teaching）就沒有了，軌範（rules）也沒有了，善說法毗柰耶（Vinaya，戒律）也就無法瞭解了。因此，苾芻的律儀沒有自然接受的道理。 問：如果除了苾芻的律儀，其餘的律儀有自然接受的，那麼因為什麼緣故還要從他人那裡接受呢？答：因為有兩種遠離惡戒的受隨護支，也就是慚（shame）和愧（remorse）。如果在他人面前或者在自己面前現行罪過時，深深地感到羞恥。像這樣，對於遠離惡戒的受隨護支，才能具足接受。所以要從他人那裡接受。如果慚正現前，必定也有愧，但有愧的人不一定有慚。所以慚法最為強勝。如果有人像自己所受的那樣深深地護持，應當知道所生的福德等等沒有差別。還有，如果起心前往師父那裡慇勤勸請，方便發起禮敬等行為，以端正的威儀在師父面前站立，又用語言表達自己想要造作殊勝意義，這叫做身表業和語表業。意表業是指前面的兩種行為。如果自然接受，只有意表業。如果遠離思與不律儀（non-discipline）相違背，由於遠離的增上力，與五根俱行，就說名為律儀。再次，應當知道由百行所攝而接受律儀，也就是對於十種不善業。
【English Translation】 English version: If one knowingly commits a sin, it is called 'forgetfulness of mindfulness' (忘念). If the mind is scattered and defiled, continuously unstable, it is called 'scattering' (散亂). If the mind is inverted and continuously revolves, seeing superior merits in various faults, it is called 'evil wisdom' (惡慧). Due to the increasing power of evil conduct (惡尸羅), all unwholesome thoughts and unwholesome disbeliefs, etc., when currently arising, are called 'evil precept holders' (惡戒者). If it is contrary to these, one should know that one obtains the precepts as they should be. As for the differences in subsequent transformations, it means that only those who are capable of receiving the precepts can receive them. Here, some receive the precepts through others, some through themselves, and some receive them naturally, except for the precepts of a bhiksu (苾芻, monk). Why? Because not everyone is capable of receiving the precepts of a bhiksu. If the precepts of a bhiksu do not necessarily have to be received from others, then whether one is capable of becoming a monk or not, anyone who wants to become a monk should naturally become a monk according to their desires. If this were the case, the holy teaching (聖教) would be lost, the rules (軌範) would be lost, and the well-spoken Vinaya (毗柰耶, monastic discipline) would be impossible to understand. Therefore, there is no natural reception of the precepts of a bhiksu. Question: If, apart from the precepts of a bhiksu, the remaining precepts can be received naturally, then why are they received from others? Answer: Because there are two kinds of support for abandoning evil precepts, namely shame (慚) and remorse (愧). If one feels deep shame when committing sins in front of others or in front of oneself, then one can fully receive the support for abandoning evil precepts. Therefore, one receives them from others. If shame is present, remorse is also certain to be present, but one who has remorse does not necessarily have shame. Therefore, the dharma of shame is the most powerful. If one deeply protects and maintains what one has received, one should know that the merits generated are no different. Furthermore, if one initiates the mind to go to the teacher, earnestly requests, and diligently performs acts of reverence, standing before the teacher with proper demeanor, and expressing one's desire to create superior meaning through language, these are called bodily expression karma and verbal expression karma. Mental expression karma refers to the preceding two actions. If one receives them naturally, there is only mental expression karma. If the thought of abandoning is contrary to non-discipline (不律儀), due to the increasing power of abandoning, and it occurs with the five senses, it is called precepts. Furthermore, one should know that one receives the precepts through the collection of hundreds of practices, namely, regarding the ten unwholesome actions.
道少分離殺。乃至少分遠離邪見。是名初十行。若多分離殺生。乃至多分離邪見。是名第二十行。若全分離殺生。乃至全分離邪見。是名第三十行。若少時離殺生乃至離邪見。謂或一日一夜。或半月一月。或至一年。是名第四十行。若多時離殺生乃至離邪見。謂過一年不至命終。是名第五十行。若盡壽離殺生乃至離邪見。是名第六十行。若自離殺生乃至離邪見。是名第七十行。若於此事勸進他人。是名第八十行。若即于彼以無量門稱揚贊述。是名第九十行。若見離殺生者乃至離邪見者。深心慶悅生大歡喜。是名第十十行。如是十十行總說為百行。所生福量當知亦爾。
複次律儀當知略有八種。一能起律儀。二攝受律儀。三防護律儀。四還引律儀。五下品律儀。六中品律儀。七上品律儀。八清凈律儀。若未正受先作是心我當定受。如是遠離。是名能起律儀。若正攝受遠離戒時。名攝受律儀。從是已后此遠離思五根攝受增上力故。恒與彼種子俱行。於時時間亦與現行俱行。即由五根所攝善思。如先所受律儀防護而轉。由此思故或因親近惡友。或因煩惱增多。隨所生起惡現行欲。即便慚羞速能捨離。勿彼令我違越所受當墮惡趣。是名防護律儀。若時失念諸惡現行。即便速疾令念安住。自懇自責發露所犯蠲除憂悔。后堅
【現代漢語翻譯】 現代漢語譯本 若僅少量地斷絕殺生，乃至少量地斷絕邪見，這稱為最初的十行（十種行為）。如果大量地斷絕殺生，乃至大量地斷絕邪見，這稱為第二十行。如果完全斷絕殺生，乃至完全斷絕邪見，這稱為第三十行。如果短時間地斷絕殺生，乃至斷絕邪見，比如一天一夜，或半個月一個月，甚至一年，這稱為第四十行。如果長時間地斷絕殺生，乃至斷絕邪見，比如超過一年但不直至壽命終結，這稱為第五十行。如果盡一生壽命斷絕殺生，乃至斷絕邪見，這稱為第六十行。如果自己斷絕殺生，乃至斷絕邪見，這稱為第七十行。如果就此事勸導他人行善，這稱為第八十行。如果就此事以無量的方式稱揚讚美，這稱為第九十行。如果見到斷絕殺生的人，乃至斷絕邪見的人，內心深感慶幸喜悅，生起極大的歡喜心，這稱為第十十行。像這樣，十個十行總共說為一百行，所產生的福德之量，應當知道也是如此。
其次，律儀（Vinaya，戒律）應當知道大致有八種：一是能起律儀，二是攝受律儀，三是防護律儀，四是還引律儀，五是下品律儀，六是中品律儀，七是上品律儀，八是清凈律儀。如果尚未正式受戒之前，就先立下決心，我應當決定受戒，像這樣遠離惡行，這稱為能起律儀。如果正在攝取接受遠離惡行的戒律時，稱為攝受律儀。從此以後，這種遠離惡行的思念，由於五根（眼、耳、鼻、舌、身）的攝受和增上力的緣故，恒常與戒律的種子一同存在，在時時處處也與現行一同存在。就是由於五根所攝受的善思，像先前所受的律儀一樣防護而運轉。由於這種思念的緣故，或者因為親近惡友，或者因為煩惱增多，隨之生起的惡的現行慾望，便會感到慚愧羞恥，迅速能夠舍離，告誡自己不要因為這些慾望而違越所受的戒律，以至於墮入惡趣。這稱為防護律儀。如果有時因為失念而生起各種惡的現行，便應迅速地使念頭安住，自我懇切地責備自己，發露所犯的過錯，消除憂愁後悔，之後更加堅定。
【English Translation】 English version If one separates from killing even to a small degree, and even separates from wrong views to a small degree, this is called the first ten practices. If one separates from killing to a large degree, and even separates from wrong views to a large degree, this is called the second ten practices. If one completely separates from killing, and even completely separates from wrong views, this is called the third ten practices. If one separates from killing for a short time, and even separates from wrong views, such as for one day and one night, or half a month or a month, or even a year, this is called the fourth ten practices. If one separates from killing for a long time, and even separates from wrong views, such as for more than a year but not until the end of life, this is called the fifth ten practices. If one separates from killing for the duration of one's life, and even separates from wrong views, this is called the sixth ten practices. If one personally separates from killing, and even separates from wrong views, this is called the seventh ten practices. If one encourages others to do this, this is called the eighth ten practices. If one praises and extols this in countless ways, this is called the ninth ten practices. If one sees those who separate from killing, and even those who separate from wrong views, and feels deep joy and great happiness, this is called the tenth ten practices. Thus, these ten sets of ten practices are collectively called a hundred practices, and the amount of merit generated should be understood to be the same.
Furthermore, the Vinaya (律儀, precepts) should be known to have roughly eight types: first, the initiating Vinaya; second, the embracing Vinaya; third, the protective Vinaya; fourth, the restoring Vinaya; fifth, the inferior Vinaya; sixth, the intermediate Vinaya; seventh, the superior Vinaya; and eighth, the pure Vinaya. If, before formally receiving the precepts, one first makes the resolution, 'I will definitely receive the precepts,' and thus abstains from evil, this is called the initiating Vinaya. If one is in the process of embracing and accepting the precepts of abstaining from evil, this is called the embracing Vinaya. From then on, this thought of abstaining from evil, due to the influence and increased power of the five roots (眼、耳、鼻、舌、身, eye, ear, nose, tongue, body), constantly exists together with the seed of the precepts, and also exists together with the present actions from time to time. It is due to the wholesome thoughts embraced by the five roots that one protects and acts in accordance with the precepts previously received. Because of this thought, whether due to associating with bad friends or due to an increase in afflictions, one will feel ashamed and quickly abandon any arising evil desires, warning oneself not to violate the precepts one has received and fall into the evil realms. This is called the protective Vinaya. If, at times, due to forgetfulness, various evil actions arise, one should quickly stabilize one's mind, earnestly reproach oneself, confess one's transgressions, eliminate sorrow and regret, and then become even more steadfast.
守護所受律儀。是名還引律儀。若於殺等諸惡業道。少分遠離少時遠離。唯自遠離不勸進他。不無量門稱揚贊述。亦不見彼諸同法者深心慶悅多生歡喜。是名下品律儀。若於諸惡多分遠離多時遠離不至命終。自能遠離亦勸進他。然于遠離不以無量門稱揚贊述。見同法者不深心慶悅生大歡喜。是名中品律儀。若於諸惡一切分一切時自能遠離亦勸進他。以無量門稱揚贊述。見同法者深心慶悅生大歡喜。是名上品律儀。若即於此所受律儀能無缺犯以為依止修無悔等。乃至具足入初靜慮。由奢摩他能損伏力。損伏一切犯戒種子。是名靜慮律儀。如初靜慮如是。第二第三第四靜慮當知亦爾。此中差別者。由遠分對治所攝奢摩他道轉深。損伏惡戒種子。當知此名初清凈力所引清凈律儀。若即於此尸羅律儀無有缺犯。又復依止靜慮律儀。入諦現觀得不還果。爾時一切惡戒種子皆悉永害。若依未至定證得初果。爾時一切能往惡趣惡戒種子皆悉永害。此即名為聖所愛戒。當知此名第二清凈力所引清凈律儀。即此亦名無漏律儀。此無漏律儀若得阿羅漢果時。但由能治清凈勝故勝。不由所治斷勝故勝。如是八種總立唯三。一受律儀。二持律儀。三清凈律儀。前二是受。防護還引是持。下中上三通受持二。靜慮無漏是清凈攝。
問何故世
【現代漢語翻譯】 現代漢語譯本 守護自己所受持的律儀，這被稱為『還引律儀』。如果對於殺生等各種惡業之道，只是少部分地遠離，或者只是短時間地遠離，而且只是自己遠離，不勸導他人也這樣做，也不用各種方式稱揚讚美這種行為，並且看到那些與自己持相同戒律的人，內心不感到特別高興，也不生起很大的歡喜心，這被稱為下品律儀。 如果對於各種惡業，大部分地遠離，或者長時間地遠離，但不直到生命終結，自己能夠遠離，也勸導他人這樣做，但是對於這種遠離，不用各種方式稱揚讚美，看到與自己持相同戒律的人，內心不感到特別高興，也不生起很大的歡喜心，這被稱為中品律儀。 如果對於各種惡業，在任何方面、任何時間都能自己遠離，也勸導他人這樣做，用各種方式稱揚讚美這種行為，看到與自己持相同戒律的人，內心感到特別高興，並且生起很大的歡喜心，這被稱為上品律儀。 如果能夠對所受持的律儀沒有絲毫違犯，並且以此為基礎修習不後悔等功德，乃至具足進入初禪（初靜慮），通過奢摩他（止，samatha）的力量，能夠損伏一切犯戒的種子，這被稱為靜慮律儀。 如同初禪一樣，第二禪、第三禪、第四禪也應當知道是同樣的道理。這裡面的差別在於，由遠分對治所攝持的奢摩他道逐漸加深，損伏惡戒的種子。應當知道這被稱為初清凈力所引發的清凈律儀。 如果對於此尸羅（戒，sila）律儀沒有絲毫違犯，又進一步依靠靜慮律儀，進入諦現觀，證得不還果（Anagamin），那時，一切惡戒的種子都徹底斷除。如果依靠未至定證得初果（Sotapanna），那時，一切能夠導致墮入惡趣的惡戒種子都徹底斷除。這就被稱為聖所愛戒。 應當知道這被稱為第二清凈力所引發的清凈律儀。這也稱為無漏律儀。這種無漏律儀如果證得阿羅漢果（Arhat）時，只是因為能對治的清凈力量更加強大而殊勝，而不是因為所要斷除的煩惱斷除得更加徹底而殊勝。 像這樣，總共八種律儀可以歸納為三種：一是受律儀，二是持律儀，三是清凈律儀。前兩種是受，防護和還引是持，下品、中品、上品三種律儀通於受和持兩種。靜慮和無漏屬於清凈律儀。 問：為什麼世
【English Translation】 English version Guarding the precepts one has received is called 'returning and leading precepts'. If one distances oneself from evil deeds such as killing, only partially or for a short time, and only refrains oneself without encouraging others to do so, without praising or extolling it in countless ways, and without feeling deep joy or great happiness when seeing others who share the same precepts, this is called inferior precepts. If one distances oneself from most evil deeds, for a long time but not until the end of life, and is able to refrain oneself and also encourages others to do so, but does not praise or extol this refraining in countless ways, and does not feel deep joy or great happiness when seeing others who share the same precepts, this is called intermediate precepts. If one is able to refrain oneself from all evil deeds at all times, and also encourages others to do so, praising and extolling it in countless ways, and feels deep joy and great happiness when seeing others who share the same precepts, this is called superior precepts. If one can maintain the precepts one has received without any violation, and relies on this to cultivate remorse-free qualities, up to fully entering the first Dhyana (absorption, Jhana), and through the power of Samatha (tranquility, calming), is able to subdue all seeds of breaking the precepts, this is called Dhyana precepts. Just as with the first Dhyana, the second, third, and fourth Dhyanas should also be understood in the same way. The difference here is that the path of Samatha, which is governed by the antidote of the distant part, deepens and subdues the seeds of evil precepts. It should be known that this is called pure precepts induced by the power of initial purity. If there is no violation of these Sila (moral discipline, ethical conduct) precepts, and one further relies on Dhyana precepts, enters the vision of truth, and attains the Anagamin (non-returner) fruit, then all seeds of evil precepts are completely destroyed. If one attains the Sotapanna (stream-enterer) fruit by relying on the access concentration, then all seeds of evil precepts that can lead to evil destinies are completely destroyed. This is called the precepts loved by the noble ones. It should be known that this is called pure precepts induced by the power of the second purity. This is also called non-outflow precepts. If one attains the Arhat (worthy one) fruit with these non-outflow precepts, it is only because the power of the purifying antidote is stronger and more excellent, not because the afflictions to be eliminated are more thoroughly eliminated. In this way, the eight types of precepts can be summarized into three: first, receiving precepts; second, upholding precepts; and third, pure precepts. The first two are receiving, protection and returning/leading are upholding, and the inferior, intermediate, and superior precepts apply to both receiving and upholding. Dhyana and non-outflow precepts are included in pure precepts. Question: Why in the world
尊建立苾芻近事近住三種律儀。答由三因故。謂佛所化有三種類。或有能行離惡行行及離欲行。或有能行離惡行行非離欲行。或不能行離惡行行及離欲行。依初所化類建立苾芻律儀。依第二所化類建立近事律儀。何以故。非居家迫迮現處塵俗。而能一向相續圓滿護眾學處。依第三所化類建立近住律儀。何以故。由此不能究竟行俱離行。但當勸進攝受。二因勿彼自謂重擔所鎮。謂前三支修離惡行。其後四支修離欲行。離非梵行俱修二種。
問苾芻近事近住律儀。當知各由幾支所攝。答苾芻律儀四支所攝。何等為四。一受具足支。二受隨法學處支。三隨護他心支。四隨護如所受學處支。若作表白第四羯磨。及略攝受。隨粗學處。是名受具足支。由具此支故。名初苾芻具苾芻戒。自此以後于毗奈耶別解脫中所有隨順苾芻尸羅。若彼所引眾多學處。于彼一切守護奉行。由此得名守護別解脫律儀者。是名受隨法學處支。由成就此二支者所有軌範具足所行具足。是名隨護他心支。軌範具足所行具足。如聲聞地已說。若於微細罪中深見怖畏。于所受學諸學處中能不毀犯。設犯能出。謂由深見怖畏及聰睿故。是名隨護如所受學處支。近事律儀由三支所攝。何等為三。一受遠離最勝損他事支。二違越所受重修行支。三不越所受支。
【現代漢語翻譯】 現代漢語譯本 問：您建立了苾芻（Bhikkhu，比丘，出家男眾）、近事（Upasaka，優婆塞，在家男眾）和近住（Upavasatha，八關齋戒）三種律儀。答：由於三個原因。即佛陀所教化的人有三種類型：或者能夠修行離惡行和離欲行，或者能夠修行離惡行而非離欲行，或者不能修行離惡行和離欲行。依據第一種所化型別，建立苾芻律儀；依據第二種所化型別，建立近事律儀。為什麼呢？因為居家生活環境狹窄，身處塵世俗務之中，不能始終如一地圓滿守護眾多學處。依據第三種所化型別，建立近住律儀。為什麼呢？因為這些人不能究竟地修行俱離行（同時遠離惡行和欲行），只能勸勉他們逐步攝受。有兩個原因：不要讓他們自認為負擔沉重，即前三支（不殺生、不偷盜、不邪淫）是修離惡行，其後四支（不妄語、不飲酒、不非時食、不歌舞觀聽）是修離欲行。遠離非梵行（不淫慾）是同時修行兩種（離惡行和離欲行）。 問：苾芻、近事、近住律儀，應當知道各自由幾支所攝？答：苾芻律儀由四支所攝。是哪四支呢？一是受具足支（接受具足戒），二是受隨法學處支（接受並隨順佛法學習戒律），三是隨護他心支（隨順守護他人心意），四是隨護如所受學處支（隨順守護自己所受持的學處）。如果進行表白第四羯磨（羯磨，僧團會議），以及略攝受隨粗學處，這稱為受具足支。由於具備此支，所以稱為最初的比丘，具備比丘戒。自此以後，在毗奈耶（Vinaya，律藏）別解脫（Pratimoksha，戒律）中所有隨順比丘尸羅（Śīla，戒），如果他所引用的眾多學處，對於那一切都守護奉行，由此得名守護別解脫律儀者。這稱為受隨法學處支。由成就此二支的人，所有軌範具足、所行具足。軌範具足、所行具足，如《聲聞地》已說。如果在微細的罪過中也深深地感到恐懼，對於所受學的各種學處能夠不毀犯，即使犯了也能懺悔改正，這是由於深深的感到恐懼以及聰慧的緣故。這稱為隨護如所受學處支。近事律儀由三支所攝。是哪三支呢？一是受遠離最勝損他事支（受持遠離最嚴重的損害他人的事情），二是違越所受重修行支（違背所受持的戒律后，重視修行），三是不越所受支（不違越所受持的戒律）。
【English Translation】 English version Question: You have established three types of precepts: Bhikkhu (monk), Upasaka (layman), and Upavasatha (one-day observance). Answer: Due to three reasons. That is, there are three types of people that the Buddha teaches: some are able to practice abandoning evil deeds and desires, some are able to practice abandoning evil deeds but not desires, and some are not able to practice abandoning evil deeds and desires. Based on the first type of people, the Bhikkhu precepts are established; based on the second type, the Upasaka precepts are established. Why? Because the home environment is narrow and one is in the midst of worldly affairs, making it impossible to consistently and completely protect the many precepts. Based on the third type, the Upavasatha precepts are established. Why? Because these people cannot ultimately practice abandoning both evil deeds and desires, so they can only be encouraged to gradually accept them. There are two reasons: do not let them think that the burden is heavy, that is, the first three precepts (no killing, no stealing, no sexual misconduct) are for abandoning evil deeds, and the last four (no lying, no intoxicants, no untimely meals, no singing and dancing) are for abandoning desires. Abandoning non-brahmacharya (no sexual activity) is practicing both (abandoning evil deeds and desires) at the same time. Question: How many branches should be known to encompass the Bhikkhu, Upasaka, and Upavasatha precepts respectively? Answer: The Bhikkhu precepts are encompassed by four branches. What are the four? First, the branch of receiving full ordination (Upasampada); second, the branch of receiving and following the precepts of the Dharma; third, the branch of protecting the minds of others; and fourth, the branch of protecting the precepts as received. If the fourth Karma (formal act of the Sangha) is performed, and the coarse precepts are briefly accepted, this is called the branch of receiving full ordination. Because of possessing this branch, one is called the first Bhikkhu, possessing the Bhikkhu precepts. From then on, all that accords with the Bhikkhu's Śīla (morality) in the Vinaya (monastic discipline) Pratimoksha (code of monastic rules), if the many precepts he cites, he protects and practices all of them, hence the name 'one who protects the Pratimoksha precepts'. This is called the branch of receiving and following the precepts of the Dharma. Those who have accomplished these two branches have complete conduct and behavior. Complete conduct and behavior, as described in the Śrāvakabhūmi (section on Disciples). If one deeply fears even the slightest transgression, and is able to avoid violating the various precepts that have been received, and even if one violates them, one can repent and correct them, this is because of deep fear and wisdom. This is called the branch of protecting the precepts as received. The Upasaka precepts are encompassed by three branches. What are the three? First, the branch of receiving and abandoning the most harmful actions to others; second, the branch of valuing practice after violating the precepts received; and third, the branch of not transgressing the precepts received.
若永遠離損害他命損壞他財損他妻妾。是名初支遠離妄語。是第二支。遠離諸酒眾放逸處。是第三支。略說近住律儀。由五支所攝。何等為五。一受遠離損害他支。二受遠離損害自他支。三違越所受重修行支。四不越所受正念住支。五不壞正念支。若能遠離損害他命損壞他財。是名初支。離非梵行。是第二支。所以者何。由離此者不染習自妻妾故不自損害。亦不染習他妻妾故不損害他。遠離妄語是第三支。除離諸酒眾放逸處離餘三處。是第四支。何以故。由歌舞伎樂涂冠香鬘升高大床非時飲食常所串習。若遠離彼數數自憶。我今安住決定齋戒。於一切時堅守正念。遠離諸酒眾放逸處。是第五支。何以故。彼雖安住正憶念支。謂我今住決定齋戒。若為諸酒所醉便發狂亂不自在轉。今於此中若苾芻尼律儀。若正學勤策勤策女律儀。皆在出家品所攝故。當知攝屬苾芻律儀。若近事女律儀墮在家品故。相似學所顯故。當知攝屬近事律儀。問何故世尊于苾芻律儀中。制立苾芻勤策二眾律儀。于苾芻尼律儀中制立苾芻尼正學勤策女三眾律儀。答由彼母邑多煩惱故。令漸受學苾芻尼律儀。若於勤策女少分學處深生喜樂。次應授彼正學所有學處。若於正學多分學處深生愛樂。不應率爾授彼具足。必更二年久處習學。若深愛樂然後當授彼
【現代漢語翻譯】 現代漢語譯本 若永遠遠離損害他人性命、損壞他人財產、損害他人妻妾的行為，這稱為第一支，遠離妄語是第二支，遠離各種酒類和容易放逸的場所是第三支。簡略地說，近住律儀由五支所攝。哪五支呢？一是受持遠離損害他人的支分；二是受持遠離損害自己和他人的支分；三是違越所受持的戒律後進行懺悔的支分；四是不違越所受持的正念安住的支分；五是不破壞正念的支分。如果能夠遠離損害他人性命、損壞他人財產的行為，這稱為第一支；遠離非梵行（Brahmacarya，清凈行）是第二支。為什麼這麼說呢？因為遠離非梵行的人，不沾染自己的妻妾，所以不損害自己；也不沾染他人的妻妾，所以不損害他人。遠離妄語是第三支。除了遠離各種酒類和容易放逸的場所之外，還要遠離其餘三種場所，是第四支。為什麼呢？因為歌舞伎樂、塗抹香料、佩戴花鬘、升高廣大床座、非時飲食，都是人們經常串習的。如果遠離這些，就能時常憶念：『我現在安住在決定的齋戒中』，於一切時堅守正念。遠離各種酒類和容易放逸的場所，是第五支。為什麼呢？因為他們雖然安住在正憶念的支分中，想著『我現在安住在決定的齋戒中』，如果被各種酒類所醉，就會發狂錯亂，不能自主。現在這裡所說的比丘尼（Bhikshuni，女性出家人）律儀、式叉摩那（Shikshamana，正學女）律儀、沙彌尼（Sramaneri，勤策女）律儀，都在出家品所攝，所以應當知道它們屬於比丘（Bhikshu，男性出家人）律儀。而優婆夷（Upasika，近事女）律儀屬於在家品，因為相似於學習，所以應當知道它屬於近事律儀。問：為什麼世尊在比丘律儀中，制定了比丘和沙彌二眾的律儀，而在比丘尼律儀中，制定了比丘尼、式叉摩那、沙彌尼三眾的律儀呢？答：因為她們所居住的地區多煩惱，所以讓她們逐漸受學比丘尼律儀。如果對於沙彌尼的少部分學處深深喜愛，接下來就應當授予她們式叉摩那的所有學處。如果對於式叉摩那的大部分學處深深喜愛，不應當草率地授予她們具足戒（Upasampada，成為正式比丘尼），必須再經過兩年的長期學習，如果深深喜愛，然後才應當授予她們具足戒。
【English Translation】 English version If one eternally abstains from harming others' lives, damaging their property, or harming their wives and concubines, this is called the first branch; abstaining from false speech is the second branch; abstaining from all kinds of intoxicants and places of dissipation is the third branch. Briefly speaking, the Upavasatha vows (near-dwelling precepts) are encompassed by five branches. What are the five? First, upholding the branch of abstaining from harming others; second, upholding the branch of abstaining from harming oneself and others; third, the branch of repenting after transgressing the precepts one has upheld; fourth, the branch of not transgressing the upheld mindfulness; fifth, the branch of not destroying mindfulness. If one can abstain from harming others' lives and damaging their property, this is called the first branch; abstaining from non-Brahmacarya (pure conduct) is the second branch. Why is this so? Because one who abstains from this does not defile oneself with one's own wives and concubines, thus not harming oneself; nor does one defile oneself with others' wives and concubines, thus not harming others. Abstaining from false speech is the third branch. Besides abstaining from all kinds of intoxicants and places of dissipation, one must also abstain from the remaining three places, which is the fourth branch. Why? Because singing, dancing, music, applying perfumes, wearing garlands, ascending to high and large beds, and eating at improper times are all things that people are accustomed to. If one abstains from these, one can often remember: 'I am now dwelling in the determined fast,' and at all times firmly maintain mindfulness. Abstaining from all kinds of intoxicants and places of dissipation is the fifth branch. Why? Because although they dwell in the branch of right mindfulness, thinking 'I am now dwelling in the determined fast,' if they are intoxicated by various kinds of intoxicants, they will become mad and confused, unable to control themselves. Now, the Bhikshuni (female monastic) precepts, the Shikshamana (probationary nun) precepts, and the Sramanerika (female novice) precepts are all included in the monastic order, so it should be known that they belong to the Bhikshu (male monastic) precepts. The Upasika (female lay follower) precepts belong to the lay order, because they are similar to learning, so it should be known that they belong to the Upasika precepts. Question: Why did the World Honored One establish the precepts for the Bhikshu and Sramanera (male novice) in the Bhikshu precepts, while in the Bhikshuni precepts, he established the precepts for the Bhikshuni, Shikshamana, and Sramanerika? Answer: Because the regions where they reside have many afflictions, they are gradually taught to learn the Bhikshuni precepts. If they deeply love the few precepts of the Sramanerika, then they should be given all the precepts of the Shikshamana. If they deeply love most of the precepts of the Shikshamana, they should not be hastily given full ordination (Upasampada, becoming a fully ordained Bhikshuni), but must undergo two more years of long-term study. If they deeply love them, then they should be given full ordination.
具足戒。如是長時于少學處積修學已。次方有力能受廣大眾多學處。然後于苾芻尼律儀能具修學。問何故於勤策律儀中增離金銀。非於近住律儀耶。答由彼勤策在出家眾攝。夫出家者於二種處極非凈妙。一者墮欲樂邊。嬉戲嚴身所行所受皆隨所樂。二者蓄積財寶。為除斷初非凈妙處。施設遠離歌舞伎樂乃至非時而食。為斷第二非凈妙處。施設遠離執受金銀。由彼金銀一切財寶之根本故。又最勝故。問何故於勤策律儀中。遠離歌舞伎樂及涂冠香鬘。制立二支。于近住律儀中合為一支耶。答諸在家者於此處所非不如法。諸出家者極不如法。是故於在家者就輕總製爲一學處。云何令彼若暫違犯尋自懇責合一發露不由二種。諸出家者於此一處就重別制以為兩支。云何令彼若起違犯便自懇責二種發露不但由一。
問何故不許扇搋迦半擇迦出家及受具足戒耶。答由此二種若置苾芻眾中便參女過。若置苾芻尼眾中因摩觸等便參男過。由不應與二眾共居。是故不許此類出家及受具足。又由此二煩惱多故。性煩惱障極覆障故。不能發起如是思擇。彼尚不能思擇。思擇令其戒蘊清凈現行。何況當證勝過人法。是故不許彼類出家及受具戒。又彼眾中好人難得亦難觀察。問何故此二雖受歸依亦能隨受諸近事男所有學處。而不得名近事男耶
【現代漢語翻譯】 現代漢語譯本 具足戒（Bhikkhu Pāṭimokkha，比丘的全部戒律）。像這樣長時間在較少的學處（Sikkhāpada，戒條）中積累修行之後，才有能力接受廣大眾多的學處。然後才能對比丘尼的律儀（Bhikkhunī Pāṭimokkha，比丘尼的戒律）能夠具足地修行學習。問：為什麼在勤策（Śrāmaṇera，沙彌）的律儀中增加了遠離金銀，而不是在近住（Upavāsa，八關齋戒）律儀中增加呢？答：因為這些勤策屬於出家眾。出家之人，在兩種情況下尤其不清凈美好：一是沉溺於欲樂，嬉戲玩樂，裝飾身體，所行所受都隨心所欲；二是蓄積財寶。爲了斷除第一種不清凈美好的情況，設定了遠離歌舞伎樂乃至非時而食；爲了斷除第二種不清凈美好的情況，設定了遠離執受金銀，因為金銀是一切財寶的根本。又因為金銀是最殊勝的。問：為什麼在勤策律儀中，遠離歌舞伎樂及涂冠香鬘，制定為兩支，而在近住律儀中合併爲一支呢？答：這些在家之人，在這些方面並非完全不如法，而出家之人則極其不如法。因此，對於在家之人，就輕微地總括制定為一個學處，讓他們即使暫時違犯，也能自我懇責，合併爲一次發露，而不是兩種。而出家之人，對於這同一件事，就加重分別制定為兩支，讓他們如果產生違犯，便自我懇責，進行兩種發露，而不僅僅是一次。 問：為什麼不允許扇搋迦（Paṇḍaka，無勢男）和半擇迦（Napuṃsaka，陰陽人）出家以及受具足戒呢？答：因為這兩種人如果放在比丘眾中，就會混雜女性的過失；如果放在比丘尼眾中，因為摩觸等行為，就會混雜男性的過失。由於不應該與兩眾共同居住，所以不允許這類人出家以及受具足戒。又因為這兩種人煩惱很多，天生的煩惱障礙極其深重，不能發起這樣的思擇，他們尚且不能思擇，思擇令其戒蘊清凈現行，更何況能夠證得勝過常人的法。所以不允許這類人出家以及受具足戒。而且在他們之中，好人難以得到，也很難觀察。問：為什麼這兩種人即使受了歸依，也能隨之接受所有近事男（Upāsaka，優婆塞）的學處，卻不能被稱為近事男呢？
【English Translation】 English version Bhikkhu Pāṭimokkha (The complete precepts for monks). Having accumulated practice in a few Sikkhāpada (precepts) for such a long time, one then has the strength to receive a vast number of precepts. Then one can fully practice the Bhikkhunī Pāṭimokkha (precepts for nuns). Question: Why is the avoidance of gold and silver added to the Śrāmaṇera (novice monk) precepts, but not to the Upavāsa (eight precepts) precepts? Answer: Because these Śrāmaṇeras are included in the monastic community. For those who have left home, there are two situations in which they are particularly not pure and beautiful: first, indulging in sensual pleasures, playing and enjoying themselves, adorning their bodies, and doing and receiving whatever they desire; second, accumulating wealth and treasures. To eliminate the first impure and unwholesome situation, the avoidance of singing, dancing, music, and untimely eating is established. To eliminate the second impure and unwholesome situation, the avoidance of possessing gold and silver is established, because gold and silver are the root of all wealth. Moreover, gold and silver are the most excellent. Question: Why is the avoidance of singing, dancing, music, and applying perfumes, garlands, and ornaments established as two branches in the Śrāmaṇera precepts, but combined into one branch in the Upavāsa precepts? Answer: These laypeople are not entirely unwholesome in these areas, but those who have left home are extremely unwholesome. Therefore, for laypeople, it is lightly and generally established as one precept, so that even if they temporarily violate it, they can self-reproach and confess it as one instance, not two. For those who have left home, the same matter is heavily and separately established as two branches, so that if they commit a violation, they can self-reproach and make two confessions, not just one. Question: Why are Paṇḍaka (eunuchs) and Napuṃsaka (hermaphrodites) not allowed to ordain or receive full ordination? Answer: Because if these two types of people are placed in the Bhikkhu (monk) community, they will mix with the faults of women; if they are placed in the Bhikkhunī (nun) community, they will mix with the faults of men due to touching and other behaviors. Since they should not live with both communities, these types of people are not allowed to ordain or receive full ordination. Also, because these two types of people have many afflictions, and their innate afflictive obstructions are extremely heavy, they cannot generate such reflection. They are not even able to reflect and purify their aggregates of precepts, let alone attain superior qualities beyond ordinary people. Therefore, these types of people are not allowed to ordain or receive full ordination. Moreover, good people are difficult to find and observe among them. Question: Why can these two types of people, even if they have taken refuge, still accept all the precepts of a Upāsaka (male lay follower), but cannot be called Upāsaka?
。答近事男者。名能親近承事苾芻苾芻尼眾。彼雖能護所受律儀。而不應數親近承事苾芻苾芻尼眾。苾芻苾芻尼等亦復不應親近攝受若摩若觸。如是種類又亦不應如近事男而相親善。是故彼類不得名近事男。然其受護所有學處。當知福德等無差別。
複次云何非律儀非不律儀。謂除如先所說律儀不律儀業。所有善不善等身語意業。當知一切皆是非律儀非不律儀業所攝。
問諸有律儀若由自受。若由他受。若從他受若自然受。如是所受律儀所獲福德。為有勝劣差別不耶。答若等心受亦如是持。當知無有差別。
問由幾因緣雖樂欲受苾芻律儀。而不應授。答苾芻律儀略由六因。一意樂損害。二依止損害。三男形損害。四白法損害五系屬於他六為護他故。若有為王之所逼錄。或為強賊之所逼錄。或為債主之所逼迫。或由怖畏之所逼迫。或畏不活。彼如是思我處居家難可存活。是諸苾芻活命甚易。我今應往苾芻眾中。詐現自身與彼同法易當活命。彼由如是諂詐意樂既出家已。雖懷恐怖守護奉行隨一學處。勿諸苾芻與我同止。知我犯戒便當驅擯。然彼意樂被損害故。不名出家受具足戒。如是名為意樂損害。若復有人作如是思。我處居家難可活命。要當出家方易存濟。如諸苾芻所修梵行我亦如是。乃至命終當修
【現代漢語翻譯】 答：『近事男』（Upasaka，親近承事三寶的男子）是指能夠親近承事比丘（Bhikkhu，出家男子）和比丘尼（Bhikkhuni，出家女子）僧團的男子。即使他們能夠守護所受的戒律，也不應該頻繁地親近承事比丘和比丘尼僧團。比丘和比丘尼等也不應該親近、攝受、撫摩或觸控他們。像這樣的男子，也不應該像對待近事男那樣與他們親善。因此，這類人不能被稱為近事男。然而，他們所受持守護的學處，應當知道其福德是同等沒有差別的。
複次，什麼是非律儀非不律儀呢？就是指除了前面所說的律儀和不律儀業之外，所有善與不善的身語意業。應當知道，這一切都屬於非律儀非不律儀業所攝。
問：諸所有律儀，無論是自己受持，還是由他人代受，或是從他人處受，或是自然而然獲得，這樣所受持律儀所獲得的福德，是否有勝劣的差別呢？答：如果以平等心受持，也同樣如是奉行，應當知道是沒有差別的。
問：由於哪些因緣，即使樂意想要受比丘律儀，也不應該授予呢？答：比丘律儀略由六種原因不應授予：一、意樂損害；二、依止損害；三、男形損害；四、白法損害；五、系屬於他人；六、爲了保護他人。如果有人被國王所逼迫，或被強盜所逼迫，或被債主所逼迫，或由於怖畏所逼迫，或害怕無法生存。他們這樣想：我處在居家生活難以存活，而這些比丘的生活很容易。我現在應該去比丘僧團中，假裝自己與他們一樣，這樣容易活命。他們由於這樣的諂詐意樂，既然已經出家，即使懷著恐怖守護奉行隨一學處，害怕比丘們與我同住，知道我犯戒就會驅逐我。然而，他們的意樂已經被損害，不能稱為出家受具足戒。這叫做意樂損害。如果又有人這樣想：我處在居家生活難以活命，一定要出家才能容易生存。像這些比丘所修的梵行，我也像他們一樣，乃至生命終結都要修持。
【English Translation】 Answer: 『Upasaka』 (a male lay follower who closely serves the Triple Gem) refers to a man who is able to closely serve the Bhikkhu (ordained male) and Bhikkhuni (ordained female) Sangha. Even if they are able to protect the precepts they have received, they should not frequently closely serve the Bhikkhu and Bhikkhuni Sangha. Bhikkhus and Bhikkhunis should also not closely associate with, embrace, caress, or touch them. Men of this kind should also not be as intimate with them as they would be with an Upasaka. Therefore, such people cannot be called Upasakas. However, regarding the merits of the precepts they uphold and protect, it should be known that they are equal and without difference.
Furthermore, what is neither morality nor immorality? It refers to all good and bad actions of body, speech, and mind, other than the moral and immoral actions previously described. It should be known that all of these are included in the category of actions that are neither moral nor immoral.
Question: Regarding all precepts, whether received by oneself, received on behalf of another, received from another, or received naturally, is there a difference in the merit obtained from upholding these precepts? Answer: If one receives them with an equal mind and practices them accordingly, it should be known that there is no difference.
Question: Due to what reasons should one not be ordained as a Bhikkhu, even if they desire to receive the Bhikkhu precepts? Answer: Briefly, there are six reasons why Bhikkhu precepts should not be granted: 1. Impaired intention; 2. Impaired support; 3. Impaired male form; 4. Impaired white dharma; 5. Being bound to another; 6. For the sake of protecting another. If someone is forced by the king, or forced by bandits, or forced by creditors, or forced by fear, or fears for their survival, they think: 『It is difficult to survive in household life, but it is very easy for these Bhikkhus to live. I should now go to the Bhikkhu Sangha, pretend to be the same as them, and it will be easy to survive.』 Because of such deceitful intention, even after ordaining, they guard and practice any one precept with fear, fearing that the Bhikkhus will live with me, know that I have broken the precepts, and then expel me. However, because their intention is impaired, they cannot be called ordained and fully ordained. This is called impaired intention. If someone thinks: 『It is difficult to survive in household life, I must ordain to survive easily. Like the pure conduct practiced by these Bhikkhus, I will also practice like them, even until the end of my life.』
梵行。如是出家者不名意樂損害。雖非純凈非不說名出家受具。若有身帶癰腫等疾。如遮法中所說病狀。如是名為依止損害。由彼依止被損害故。雖復出家然無力能供事師長。彼由如是無力能故。所受師長同梵行者供事之業。及受純信施主衣服飲食等凈信施物。此之二種凈信所施。彼極難消不應受用。令彼退減諸善法故。是故依止被損害者。不應出家受具足戒。若扇搋迦及半擇迦。名男形損害。不應出家受具足戒。當知因緣如前已說。又半擇迦略有三種。一全分半擇迦。二一分半擇迦。三損害半擇迦。若有生便不成男根。是名全分半擇迦。若有半月起男勢用。或有被他於己為過。或復見他行非梵行男勢方起。是名一分半擇迦。若被刀等之所損害。或為病藥若火咒等之所損害。先得男根今被斷壞。既斷壞已男勢不轉。是名損害半擇迦。初半擇迦名半擇迦亦扇搋迦。第二唯半擇迦非扇搋迦。第三若不被他於己為過。唯扇搋迦非半擇迦。若有被他於己為過。名半擇迦亦扇搋迦。若造無間業污苾芻尼。外道賊住若別異住若不共住。是名白法損害。不應為授具足戒。所以者何。彼由上品無慚無愧極垢染法。令慚愧等所有白法極成劣薄。若諸王臣若王所惡。若有造作王不宜業。若被債主之所拘執。若他仆隸若他劫引若他所得若有諍
【現代漢語翻譯】 現代漢語譯本：
關於梵行（brahmacarya，清凈的行為）：像這樣出家的人，不稱為意樂損害。即使並非完全清凈，也不能說他們沒有出家受具足戒。如果身體帶有癰腫等疾病，就像遮法（chayadharma，阻止出家的情況）中所說的病狀，這稱為依止損害。由於他們的依止（nishraya，依靠）受到損害，即使出家，也沒有能力供養師長。由於他們沒有這種能力，所受的師長、同梵行者的供養，以及接受純信施主（danapati，慷慨的施主）的衣服、飲食等清凈的信仰供養之物，這兩種由清凈信仰所施捨的物品，他們極難消化，不應受用，因為這會讓他們退減諸善法。因此，依止受到損害的人，不應出家受具足戒。
如果扇搋迦（pandaka，無性人）及半擇迦（napumsaka，陰陽人），這稱為男形損害。不應為他們出家授具足戒。應當知道其中的因緣如前已說。此外，半擇迦略有三種：一、全分半擇迦；二、一分半擇迦；三、損害半擇迦。如果有人生來就沒有男根，這稱為全分半擇迦。如果有人在半個月內生起男性的性慾，或者有人被他人強迫發生性行為，或者看到他人行非梵行（abrahmacarya，不凈的行為）時才生起男性的性慾，這稱為一分半擇迦。如果有人被刀等物所損害，或者被疾病、藥物、火或咒語等所損害，先前有男根現在被切斷損壞，切斷損壞后男性的性慾不再產生，這稱為損害半擇迦。第一種半擇迦稱為半擇迦，也稱為扇搋迦。第二種僅稱為半擇迦，不稱為扇搋迦。第三種如果沒有被他人強迫發生性行為，僅稱為扇搋迦，不稱為半擇迦。如果有人被他人強迫發生性行為，則稱為半擇迦，也稱為扇搋迦。
如果有人造作無間業（anantariya-karma，五逆罪），玷污比丘尼（bhikkhuni，女出家人），以外道（tirthika，非佛教徒）身份居住，以盜賊身份居住，以別異身份居住，或不共同居住，這稱為白法損害。不應為他們授具足戒。為什麼呢？因為他們具有上品（agrata，最上等的）的無慚無愧（ahrikya-anapatrapya，不知羞恥）的極垢染法（maladhamma，污垢的法），使得慚愧等所有白法（sukladharma，善良的法）變得極其低劣薄弱。如果諸王臣（raja-mahamatra，國王的大臣），或者國王所厭惡的人，或者造作國王不喜歡的行業的人，或者被債主（inadayaka，債權人）所拘執的人，或者他人的奴隸，或者被他人劫持引誘的人，或者被他人所得的人，或者有爭訟的人。
【English Translation】 English version:
Regarding Brahmacarya (pure conduct): Such a renunciate is not called one whose intention is damaged. Even if not perfectly pure, they are not said to have not taken ordination and received full precepts. If the body has boils or other diseases, as described in the conditions that preclude ordination (chayadharma), this is called damage to support (nishraya). Because their support is damaged, even if ordained, they lack the ability to serve their teachers. Because they lack this ability, the service to teachers, fellow practitioners, and the acceptance of pure faith offerings such as clothing and food from pure faith donors (danapati), these two kinds of offerings given by pure faith are very difficult for them to digest and should not be accepted, because it causes them to diminish in virtuous qualities. Therefore, one whose support is damaged should not be ordained and receive full precepts.
If a pandaka (one who is sexually impotent or of indeterminate gender) and a napumsaka (hermaphrodite), this is called damage to the male form. They should not be ordained and receive full precepts. The reasons for this should be known as previously stated. Furthermore, there are roughly three types of napumsaka: 1. A complete napumsaka; 2. A partial napumsaka; 3. A damaged napumsaka. If someone is born without male genitalia, this is called a complete napumsaka. If someone experiences male sexual urges for half a month, or if someone is forced into sexual activity by another, or if male sexual urges arise only when seeing others engage in non-celibate conduct (abrahmacarya), this is called a partial napumsaka. If someone is damaged by knives or other things, or damaged by illness, medicine, fire, or spells, having previously had male genitalia that is now cut off and destroyed, and after being cut off and destroyed, male sexual urges no longer arise, this is called a damaged napumsaka. The first type of napumsaka is called both a napumsaka and a pandaka. The second type is only called a napumsaka and not a pandaka. The third type, if not forced into sexual activity by another, is only called a pandaka and not a napumsaka. If someone is forced into sexual activity by another, they are called both a napumsaka and a pandaka.
If someone commits an anantariya-karma (five heinous crimes), defiles a bhikkhuni (female monastic), resides as a tirthika (non-Buddhist), resides as a thief, resides separately, or does not reside in common, this is called damage to white dharmas (sukladharma). They should not be given full ordination. Why? Because they possess the highest (agrata) degree of shamelessness and lack of conscience (ahrikya-anapatrapya), extremely defiled qualities (maladhamma), causing all white dharmas such as conscience and shame to become extremely inferior and weak. If royal ministers (raja-mahamatra), or those disliked by the king, or those who engage in activities disliked by the king, or those who are held captive by creditors (inadayaka), or another's slaves, or those abducted by others, or those obtained by others, or those who are in dispute.
訟。若為父母所不開許。是名系屬於他。不應為授具戒。若變化者為護他故不應為授具戒。所以者何。或有龍等為受法故自化己身為苾芻像求受具戒。若便為彼授具戒者。彼睡眠時便複本形。既睡悟已作苾芻像假想苾芻。若守園者若近事男。率爾往趣見彼身形如是變已。便於一切真苾芻所起憎惡心。謂諸苾芻皆非人類。誰能敬事施彼衣食。勿令他人得此惡見。是故為隨護他。不應為彼受具足戒。由此六因不應授彼苾芻律儀。又除闕減能作羯磨。阿遮利耶鄔波拖耶住清凈戒圓滿僧眾。問由幾因緣不應授彼近事男律儀。答略由二因。一意樂損害故。二男形損害故。若意樂損害者。當知一切不應為受。若男形損害者。或有為受。然不得說名近事男。不說因緣前已具辯。若近住律儀。當知唯由意樂損害不應為受。何以故。或有隨他轉故。或有為得財利恭敬詐稱。欲受近住律儀。然彼實無求受意樂。當知是名意樂損害。若無如所說不應受因緣。當知應受如前所說所有律儀。
問有幾因緣苾芻律儀受已還舍。答或由舍所學處故。或由犯根本罪故。或由形沒二形生故。或由善根斷故。或由棄捨眾同分故。苾芻律儀受已還舍。若正法毀壞正法隱沒。雖無新受苾芻律儀。先已受得當知不捨。所以者何。由於爾時穢劫正起。無一有情
【現代漢語翻譯】 現代漢語譯本： 訟。如果父母不允許，這被稱為屬於他人，不應該為他授具足戒（Bhikkhu ordination）。如果是變化之身，爲了保護他人，不應該為他授具足戒。為什麼呢？或許有龍等爲了接受佛法，自己變化身體成為比丘（Bhikkhu）的形象，請求受具足戒。如果便為他們授具足戒，他們睡眠時便恢復原來的形狀。醒來后，他們又會假裝成比丘的形象。如果守園人或者優婆塞（Upasaka，近事男）突然前去，看到他們的身體變成這樣，就會對一切真正的比丘產生憎惡之心，認為比丘都不是人類，誰還會尊敬他們，給他們衣食供養呢？不要讓其他人產生這種惡見。所以，爲了隨順保護他人，不應該為他們授具足戒。由於這六種原因，不應該授予他們比丘的戒律。此外，還要排除缺少能力進行羯磨（Karma，業）的人，阿遮利耶（Acariya，導師），鄔波拖耶（Upadhyaya，親教師）要住在清凈的戒律中，僧眾要圓滿。問：由於幾種因緣不應該授予優婆塞（Upasaka，近事男）戒律？答：大概由於兩種原因。一是意樂損害的緣故，二是男根損害的緣故。如果意樂損害，應當知道一切都不應該為他們受戒。如果男根損害，或許可以為他們受戒，但不能稱他們為優婆塞（Upasaka，近事男）。不說因緣，前面已經詳細辯論過了。如果是近住律儀，應當知道僅僅由於意樂損害就不應該為他們受戒。為什麼呢？或許有人隨從他人，或許有人爲了得到財利恭敬而假稱想要受近住律儀，但他們實際上沒有求受的意樂。應當知道這叫做意樂損害。如果沒有像所說的不應該受戒的因緣，應當知道應該像前面所說的那樣接受所有的律儀。
問：有幾種因緣比丘（Bhikkhu）的戒律受了之後還會捨棄？答：或者由於捨棄所學之處的緣故，或者由於犯根本罪的緣故，或者由於失去男根或者生出兩性性別的緣故，或者由於善根斷絕的緣故，或者由於放棄與大眾共同生活的緣故，比丘（Bhikkhu）的戒律受了之後還會捨棄。如果正法毀壞，正法隱沒，即使沒有新受的比丘（Bhikkhu）戒律，先前已經受得的，應當知道也不會捨棄。為什麼呢？由於那時污穢的劫難正在興起，沒有一個有情。
【English Translation】 English version: Litigation. If it is not permitted by the parents, it is called belonging to another, and one should not be given the Bhikkhu ordination. If it is a transformation body, for the sake of protecting others, one should not be given the Bhikkhu ordination. Why? Perhaps there are dragons, etc., who transform their bodies into the image of a Bhikkhu in order to receive the Dharma and request the full ordination. If they are given the full ordination, they will revert to their original form when they sleep. After waking up, they will pretend to be Bhikkhus again. If the garden keeper or Upasaka (male lay devotee) suddenly goes there and sees their body transformed like this, they will develop hatred towards all true Bhikkhus, thinking that Bhikkhus are not human beings, and who would respect them and provide them with clothing and food? Do not let others develop this evil view. Therefore, in order to protect others, one should not give them the full ordination. Due to these six reasons, one should not grant them the Bhikkhu precepts. In addition, one must exclude those who lack the ability to perform Karma (action), the Acariya (teacher), and the Upadhyaya (preceptor) must abide in pure precepts, and the Sangha must be complete. Question: Due to how many causes should one not grant the Upasaka (male lay devotee) precepts? Answer: Roughly due to two causes. First, due to the harm of intention. Second, due to the harm of the male form. If the intention is harmed, one should know that one should not give them ordination at all. If the male form is harmed, perhaps one can give them ordination, but one cannot call them Upasaka (male lay devotee). Without mentioning the causes, it has already been discussed in detail earlier. If it is the Upavasa (close dwelling) precepts, one should know that one should not give them ordination solely due to the harm of intention. Why? Perhaps some follow others, or perhaps some falsely claim to want to receive the Upavasa precepts in order to obtain wealth, profit, and respect, but they actually have no intention of seeking ordination. One should know that this is called harm of intention. If there are no causes for not receiving ordination as mentioned, one should know that one should receive all the precepts as mentioned earlier.
Question: Due to how many causes will a Bhikkhu's (monk) precepts be abandoned after they have been received? Answer: Either due to abandoning the places of learning, or due to committing a fundamental offense, or due to losing the male organ or giving birth to two genders, or due to the severance of good roots, or due to abandoning the common life with the Sangha, the Bhikkhu's (monk) precepts will be abandoned after they have been received. If the True Dharma is destroyed and the True Dharma is hidden, even if there are no newly received Bhikkhu (monk) precepts, those that have already been received should be known not to be abandoned. Why? Because at that time, the defiled kalpa is arising, and there is not a single sentient being.
不損意樂能受具戒。況當有證沙門果者。若近事男律儀。當知由起不同分心故。善根斷故。棄捨眾同分故。受已還舍。若正法隱沒時。如苾芻律儀道理。當知近事男律儀亦爾。若近住律儀。當知由日出已后。或由發起不同分心。或於中間舍眾同分。雖已受得必復還舍。
複次云何無想定。謂已離遍凈貪未離上貪。由出離想作意為先故。諸心心所唯滅靜唯不轉。是名無想定。此是假有非實物有。當知差別略有三種。一下品修。二中品修。三上品修。若下品修者。于現法退不能速疾還引現前。若生無想有情。天中所得依身。不甚清凈。威光赫奕形色廣大如余天眾。定當中夭。若中品修者。雖現法退。然能速疾還引現前。若生無想有情。天中所感依身。雖甚清凈光明赫奕形色廣大。然不究竟最極清凈。雖有中夭而不決定。若上品修者。必無有退。若生無想有情。天中所感依身。甚為清凈威光赫奕形色廣大。又到究竟最極清凈必無中夭。窮滿壽量後方殞沒。
複次若由此因此緣。所有生得心心所滅。是名無想。
複次云何滅盡定。謂已離無所有處貪未離上貪。或復已離由止息想作意為先故。諸心心所唯滅靜唯不轉。是名滅盡定。此定唯能滅靜轉識。不能滅靜阿賴耶識。當知此定亦是假有非實物有。此定差別
【現代漢語翻譯】 現代漢語譯本： 不損害意樂（指內心的意願和喜好）就能受持具足戒（Bhikkhu/Bhikkhuni的戒律）。更何況是能夠證得沙門果（Sramana-phala，指出家修行證悟的果位）的人呢？如果居士（Upasaka）的律儀（Sila，指戒律），應當知道由於生起不同的心念，善根斷絕，捨棄了大眾的共同部分，受持之後又捨棄。如果正法隱沒的時候，就像比丘（Bhikkhu）的律儀一樣，應當知道居士的律儀也是如此。如果近住律儀（Upavasatha-sila，指八關齋戒），應當知道由於日出之後，或者由於發起不同的心念，或者在中間捨棄了大眾的共同部分，即使已經受持，必定還會捨棄。 再次，什麼是無想定（Asanjnasamapatti，指一種禪定狀態，在此狀態下，心和心所停止運作）？是指已經脫離了遍凈天（Subhakrtsna）的貪慾，但還沒有脫離更高的貪慾。由於以出離想（Nissarana-sanna）的作意（Manasikara，指心理活動）為先導，所有的心和心所都只是滅盡、寂靜、不運轉。這叫做無想定。這是一種假有的狀態，不是真實存在的。應當知道它的差別略有三種：下品修、中品修、上品修。如果是下品修，在現世退失，不能迅速地恢復到之前的狀態。如果生到無想有情天（Asanjnasattvadeva）中，所得到的依身（指身體），不是很清凈，威光赫奕，形色廣大，如同其他天眾。在定中會夭折。如果是中品修，即使在現世退失，也能迅速地恢復到之前的狀態。如果生到無想有情天中，所感得的依身，雖然很清凈，光明赫奕，形色廣大，但不是究竟的最極清凈。雖然有中途夭折，但不一定。如果是上品修，必定不會退失。如果生到無想有情天中，所感得的依身，非常清凈，威光赫奕，形色廣大，而且達到究竟的最極清凈，必定不會中途夭折，窮盡壽命之後才會殞沒。 再次，如果由於這個原因、這個因緣，所有生得的心和心所都滅盡，這叫做無想（Asanjna，指沒有心識的狀態）。 再次，什麼是滅盡定（Nirodhasamapatti，指一種禪定狀態，在此狀態下，心和心所完全停止運作）？是指已經脫離了無所有處天（Akincannyayatana）的貪慾，但還沒有脫離更高的貪慾，或者已經脫離了。由於以止息想（Nirodha-sanna）的作意為先導，所有的心和心所都只是滅盡、寂靜、不運轉。這叫做滅盡定。這種禪定只能滅盡、寂靜運轉的識（Vijnana，指意識），不能滅盡、寂靜阿賴耶識（Alaya-vijnana，指藏識）。應當知道這種禪定也是假有的，不是真實存在的。這種禪定的差別...
【English Translation】 English version: One can receive the full ordination (Bhikkhu/Bhikkhuni's precepts) without impairing one's intention and delight. How much more so for those who can attain the fruit of a Sramana (Sramana-phala, referring to the fruits of monastic practice and enlightenment)? If it is the precepts of a lay devotee (Upasaka, a male lay follower), it should be known that it is due to arising different thoughts, the root of goodness is severed, abandoning the common share of the assembly, and relinquishing it after receiving it. If the True Dharma is obscured, just like the precepts of a Bhikkhu, it should be known that the precepts of a lay devotee are also the same. If it is the precepts of one who dwells nearby (Upavasatha-sila, referring to the eight precepts observed on special days), it should be known that after sunrise, or due to arising different thoughts, or abandoning the common share of the assembly in between, even if one has received it, one will surely relinquish it again. Furthermore, what is the cessation of perception and feeling (Asanjnasamapatti, a state of meditation where mind and mental factors cease to operate)? It refers to having detached from the desire for the Realm of All-Accomplished Purity (Subhakrtsna), but not yet detached from higher desires. Because of taking the intention of the thought of escape (Nissarana-sanna) as the forerunner, all thoughts and mental activities are only extinguished, tranquil, and do not function. This is called the cessation of perception and feeling. This is a provisional existence, not a real existence. It should be known that there are roughly three kinds of differences: inferior practice, intermediate practice, and superior practice. If it is inferior practice, one will regress in the present life and will not be able to quickly restore the previous state. If one is born in the Realm of Non-Perception (Asanjnasattvadeva), the dependent body (referring to the physical body) obtained is not very pure, with majestic radiance, and a vast form, like other heavenly beings. One will die prematurely in that state. If it is intermediate practice, although one regresses in the present life, one can quickly restore the previous state. If one is born in the Realm of Non-Perception, the dependent body that is felt is quite pure, with radiant light, and a vast form, but it is not ultimately the most pure. Although there is premature death, it is not certain. If it is superior practice, there will be no regression. If one is born in the Realm of Non-Perception, the dependent body that is felt is very pure, with majestic radiance, and a vast form, and it reaches the ultimate and most pure state, and there will be no premature death. One will die only after exhausting the full lifespan. Furthermore, if due to this cause, this condition, all innate thoughts and mental activities are extinguished, this is called non-perception (Asanjna, referring to the state of no consciousness). Furthermore, what is the cessation of feeling and perception (Nirodhasamapatti, a state of meditation where mind and mental factors completely cease to operate)? It refers to having detached from the desire for the Realm of Nothingness (Akincannyayatana), but not yet detached from higher desires, or having already detached. Because of taking the intention of the thought of cessation (Nirodha-sanna) as the forerunner, all thoughts and mental activities are only extinguished, tranquil, and do not function. This is called the cessation of feeling and perception. This samadhi can only extinguish and tranquilize the functioning consciousness (Vijnana, referring to consciousness), but cannot extinguish and tranquilize the Alaya consciousness (Alaya-vijnana, referring to the storehouse consciousness). It should be known that this samadhi is also provisional, not real. The differences of this samadhi...
略有三種。下品修等如前已說。若下品修者于現法退。不能速疾還引現前。中品修者雖現法退。然能速疾還引現前。上品修者畢竟不退。有學聖者能入此定。謂不還身證。無學聖者亦復能入。謂俱分解脫。前無想定非學所入亦非無學。何以故。此中無有慧現行故。此上有勝寂靜住及生故。又復此定不能證得所未證得諸勝善法。由是稽留誑幻處故。
複次虛空云何。謂唯諸色非有所顯。是名虛空。所以者何。若處所行都無所得。是處方有虛空想轉。是故當知此唯假有非實物有。
複次云何非擇滅。謂若余法生緣現前。余法生故余不得生。唯滅唯靜名非擇滅。諸所有法此時應生。越生時故彼於此時終不更生。是故此滅亦是假有非實物有。所以者何。此無有餘自相可得故。此法種類非離系故。復于余時遇緣可生。是故非擇滅非一向決定。若學見跡。于卵濕二生北拘盧洲無想天。若女若扇搋迦若半擇迦無形二形等生。及於後有若愛若愿所得非擇滅。當知一向決定。由學見跡。嘗不於後有起希愿纏發生後有。唯除未無餘永害愛種子故。
問何因緣故名心不相應耶。答此是假想。于諸事中為起言說。于有色等二種俱非。于有見等二種俱非。如是廣說安立道理一切當知。
如是已說六種善巧。謂蘊善巧乃至
【現代漢語翻譯】 現代漢語譯本：略有三種。下品修習禪定的人，如果從現法中退失，不能迅速地恢復到之前的狀態。中品修習禪定的人，雖然從現法中退失，但能夠迅速地恢復到之前的狀態。上品修習禪定的人，最終不會退失。有學的聖者能夠進入此定，指的是不還果位的聖者。無學的聖者也能夠進入此定，指的是俱分解脫的阿羅漢。之前的無想定不是有學聖者和無學聖者所能進入的。為什麼呢？因為在這種禪定中沒有智慧的現行。因為這種禪定有殊勝的寂靜住和殊勝的生處。而且這種禪定不能證得尚未證得的殊勝善法。因此，它是稽留和誑幻之處。
其次，什麼是虛空（虛空：沒有阻礙的空間）呢？指的是隻有諸色（諸色：物質現象）而沒有所顯現的事物。這叫做虛空。為什麼這樣說呢？如果在一個處所中，無論如何行動都無法獲得任何東西，那麼在這個處所才會有虛空的想像產生。所以應當知道，這只是假有的，而不是真實存在的。
其次，什麼是非擇滅（非擇滅：通過智慧力量，使煩惱永不生起的滅）呢？指的是如果其他法的生起因緣現前，因為其他法生起，所以這個法就不能生起。只有滅和靜止，叫做非擇滅。所有這些法，在這個時候本應該生起，但因為超過了生起的時間，所以它們在這個時候永遠不會再生起。因此，這種滅也是假有的，而不是真實存在的。為什麼這樣說呢？因為這種滅沒有其他的自相可以獲得。這種法的種類不是離系的。而且在其他時候遇到因緣仍然可以生起。所以，非擇滅不是一向決定的。如果是有學位的見道者，在卵生和濕生兩種生命形式中，以及在北拘盧洲（北拘盧洲：四大部洲之一，以享樂為主）和無想天（無想天：色界天之一，沒有思想活動）中，如果是女性、扇搋迦（扇搋迦：不能行淫的男子）、半擇迦（半擇迦：閹人）、無形二形（無形二形：沒有性器官或具有雙重性器官的人）等眾生，以及在後有中，如果是愛或愿所得到的非擇滅，應當知道是一向決定的。因為有學位的見道者，從來不會在後有中生起希望和纏縛，從而發生後有。除非是沒有剩餘地永遠斷除了愛的種子。
問：因為什麼因緣，叫做心不相應行法（心不相應行法：既不屬於色法，也不屬於心法或心所法的法）呢？答：這是假想安立，在各種事物中爲了發起言說。對於有色等兩種，都不是。對於有見等兩種，都不是。像這樣廣泛地說明安立的道理，一切都應當知道。
像這樣已經說了六種善巧，指的是蘊善巧乃至
【English Translation】 English version: There are three types of 'slight' (referring to meditative attainment). The inferior practice, as described earlier, involves regression from the present state and an inability to quickly restore it. The intermediate practice, although involving regression from the present state, allows for a swift restoration. The superior practice ensures no regression at all. A 'learner' (有學, youxue) saint, specifically a Non-Returner (不還, buhuan), can enter this samadhi. Likewise, a 'no-more-learning' (無學, wuxue) saint, referring to an Arhat (阿羅漢, aluohan) with both forms of liberation (俱分解脫, jufenjietuo), can also enter it. The prior 'cessation of perception' (無想定, wuxiangding) is not accessible to either learners or those beyond learning. Why? Because there is no active wisdom (慧, hui) present. This state possesses superior tranquility and a superior realm of rebirth. Furthermore, this samadhi cannot realize previously unrealized superior virtues. Therefore, it is a place of delay and illusion.
Next, what is 'space' (虛空, xukong)? It is defined as the absence of anything manifest except for forms (色, se). This is called space. Why is this so? If, in a certain location, no action yields any result, then the notion of space arises. Therefore, know that this is merely a conceptual construct, not a real entity.
Next, what is 'non-selective cessation' (非擇滅, feizemie)? It refers to a state where, if conditions for the arising of other phenomena are present, the arising of those phenomena prevents the arising of a particular phenomenon. Only cessation and stillness are called non-selective cessation. All phenomena that should arise at this time, because they have passed their time of arising, will never arise again at this time. Therefore, this cessation is also a conceptual construct, not a real entity. Why is this so? Because this cessation has no self-characteristic (自相, zixiang) that can be obtained. This type of phenomenon is not separate from its conditions. And at other times, given the right conditions, it can still arise. Therefore, non-selective cessation is not always determined. If a learner on the path of seeing (見道, jiandao) is reborn in the forms of egg-born (卵生, luansheng) or moisture-born (濕生, shisheng), or in Uttarakuru (北拘盧洲, beijuluzhou) or the Realm of Non-Perception (無想天, wuxiangtian), or as a woman, a eunuch (扇搋迦, shanchijia), a hermaphrodite (半擇迦, banzejia), or those without or with two sets of sexual organs (無形二形, wuxing erxing), and if the non-selective cessation is obtained through desire or aspiration in a future existence, know that it is always determined. Because a learner on the path of seeing never generates hope or entanglement in a future existence, thereby causing a future existence to arise, unless the seed of love has been completely and permanently destroyed.
Question: For what reason is it called 'mind-unrelated formations' (心不相應行法, xinbuxiangyingxingfa)? Answer: This is a conceptual designation, established for the purpose of speech about various things. It is neither form nor mind. It is neither visible nor invisible. The reasoning behind this establishment should be understood in its entirety.
Thus, the six skillful means have been explained, namely, the skillful means regarding aggregates (蘊, yun) and so on.
根善巧。云何應知是諸善巧廣建立義。
複次嗢柁南曰。
自性義差別 次第攝依止
問何等是色自性。答略有十一。謂眼等十色處及法處所攝色。又總有二。謂四大種及所造色。如是一切皆變礙相。
問何等是受自性。答略有六種。謂依眼等六觸所生。此復二種。若色為依名身受。無色為依名心受。何以故。由前五根皆色性故。問若前五根皆是色性依眼等受名身受者。何故眼等非唯是身。答由相異故。所以者何。眼等五根展轉相異。問若眼等根其相異故非皆身相。依彼諸受由是因緣應非身受。答余有色根不離身故就彼為名。此復何過。問若不離身故無過者。意根亦爾不離身轉。依意根受應名身受。是即一切皆是身受無心受耶。答諸有色根定不離身。意即不爾故無有過。所以者何。生無色界有情意根離身而轉。是故五根所生諸受合名身受。唯依意者獨名心受。故總說二。謂身心受。又一切受皆領納相。問何等是想自性。答此亦六種。如前應知。又想有六。一有相想。二無相想。三狹小想。四廣大想。五無量想。六無所有想。又略有二。一世間想。二出世想。狹小想者。謂欲廛想。廣大想者。謂色廛想。無量想者。謂空識無邊處廛想。無所有想者。謂無所有處廛想。即此一切名有相想。無相想
【現代漢語翻譯】 現代漢語譯本 根的善巧。應該如何理解這些善巧的廣泛建立的意義？
再次，偈頌說：
自性、意義、差別，次第、攝、依止。
問：什麼是色的自性？答：略有十一種。即眼等十色處以及法處所攝的色。又總共有兩種：即四大種以及所造色。像這樣，一切都是變礙之相。
問：什麼是受的自性？答：略有六種。即依眼等六觸所生。這又有兩種：如果以色為所依，名為身受；無色為所依，名為心受。為什麼呢？因為前五根都是色性的緣故。問：如果前五根都是色性，依眼等所生的受名為身受，那麼為什麼眼等不只是身呢？答：因為相狀不同。為什麼這樣說呢？眼等五根各自的相狀不同。問：如果眼等根的相狀不同，所以不都是身相，那麼依彼等所生的受，由於這個原因，應該不是身受。答：其餘的有色根不離身，所以就以身來命名。這有什麼過失呢？問：如果不離身就沒有過失，那麼意根也是這樣，不離身而運轉，依意根所生的受應該名為身受。這樣就是一切都是身受，沒有心受了嗎？答：所有的有色根一定不離身，意根就不是這樣，所以沒有過失。為什麼這樣說呢？無色界的有情，意根是離身而運轉的。所以五根所生的諸受合起來名為身受，唯獨依意根所生的受名為心受。所以總的說來有兩種：即身受和心受。又一切受都是領納之相。問：什麼是想的自性？答：這也像前面一樣有六種，應該知道。想也有六種：一、有相想；二、無相想；三、狹小想；四、廣大想；五、無量想；六、無所有想。又略有二種：一、世間想；二、出世間想。狹小想是指欲界之想，廣大想是指色界之想，無量想是指空無邊處、識無邊處之想，無所有想是指無所有處之想。這些都名為有相想，無相想
【English Translation】 English version Root Skillfulness. How should one understand the meaning of the extensive establishment of these skillfulnesses?
Furthermore, the summary verse says:
Nature, meaning, difference, sequence, collection, reliance.
Question: What is the nature of 'rupa' (form)? Answer: Briefly, there are eleven. Namely, the ten 'rupa' sense bases such as the eye, and the 'rupa' included in the 'dharma' base. And in general, there are two: namely, the four great elements and the 'rupa' derived from them. Thus, all of these are characterized by change and obstruction.
Question: What is the nature of 'vedana' (feeling)? Answer: Briefly, there are six kinds. Namely, those arising from the six contacts based on the eye, etc. These are again of two kinds: if based on 'rupa', it is called bodily feeling; if based on the non-'rupa', it is called mental feeling. Why is that? Because the first five sense faculties are all of the nature of 'rupa'. Question: If the first five sense faculties are all of the nature of 'rupa', and the feeling based on the eye, etc., is called bodily feeling, then why are the eye, etc., not simply the body? Answer: Because their characteristics are different. Why is that? The five sense faculties, such as the eye, etc., each have different characteristics. Question: If the characteristics of the sense faculties such as the eye, etc., are different, so they are not all bodily characteristics, then the feelings based on them should not be bodily feelings for that reason. Answer: The other 'rupa' sense faculties do not separate from the body, so they are named based on that. What fault is there in this? Question: If there is no fault because they do not separate from the body, then the mind faculty is also like that, operating without separating from the body. The feeling based on the mind faculty should be called bodily feeling. In that case, would everything be bodily feeling, and there would be no mental feeling? Answer: All 'rupa' sense faculties definitely do not separate from the body. The mind is not like that, so there is no fault. Why is that? For beings in the formless realm, the mind faculty operates separately from the body. Therefore, the feelings arising from the five sense faculties are collectively called bodily feeling. Only the feeling based on the mind faculty alone is called mental feeling. Therefore, generally speaking, there are two kinds: namely, bodily feeling and mental feeling. And all feelings are characterized by experiencing. Question: What is the nature of 'samjna' (perception)? Answer: This is also of six kinds, as should be known from before. And there are six kinds of perception: 1. perception with characteristics; 2. perception without characteristics; 3. narrow perception; 4. vast perception; 5. limitless perception; 6. perception of nothingness. And briefly, there are two kinds: 1. worldly perception; 2. supramundane perception. Narrow perception refers to perception of the desire realm. Vast perception refers to perception of the form realm. Limitless perception refers to perception of the sphere of infinite space and the sphere of infinite consciousness. Perception of nothingness refers to perception of the sphere of nothingness. All of these are called perception with characteristics, perception without characteristics.
者。謂有頂想及一切出世間學無學想。又一切想皆等了相。
問何等是行自性。答此亦六種。如前應知。又此行相由五種類令心造作。一為境隨與。二為彼合會。三為彼別離。四能發雜染業。五令心自在轉。又此行相略有三種。一者善行。二不善行。三無記行。又一切行皆造作相。
問何等是識自性。答略有六種。所謂眼識乃至意識。是識自性差別。又識有三種。一領受差別。二采境差別。三分位差別。領受差別有三。采境差別有六。分位差別有三。如是識蘊差別總有十八自性。應知是名諸蘊自性。複次蘊義云何。為顯何義建立諸蘊。謂所有色若去來今乃至遠近。如色乃至識亦爾。如是總略攝一切蘊。積聚義是蘊義。又由諸蘊唯有種種名性諸行。當知為顯無我性義建立諸蘊。
複次云何色蘊差別。略由六種。一由事故。二由相故。三由識執不執故。四由識空不空故。五由想所行故。六由邊際故。事者。謂所有諸色皆是四大種及四大種所造。相者。略有三種。一清凈色。二清凈所取色。三意所取色。又變礙相是色共相。識執不執者。若識依執名執受色。此復云何。謂識所託安危事同和合生長。又此為依能生諸受。與此相違非執受色。識空不空者。若識不空名同分色。由此與識等義轉故。若識空者名彼
【現代漢語翻譯】 現代漢語譯本：這些是指有頂天（Bhavagra，色界最高的禪定境界）的想，以及一切出世間的有學（Śaikṣa，還在修學的聖者）和無學（Arhat，已證得阿羅漢果位的聖者）的想。又，一切想都平等地了知其相。
問：什麼是行的自性？答：這也有六種，如前所述應當知曉。又，這些行相由五種類別令心造作：一是隨順於境界；二是與境界合會；三是與境界分離；四是能引發雜染的業；五是令心自在運轉。又，這些行相略有三種：一是善行，二是不善行，三是無記行。又，一切行都是造作之相。
問：什麼是識的自性？答：略有六種，即眼識乃至意識。這是識自性的差別。又，識有三種：一是領受的差別，二是采境的差別，三是分位的差別。領受的差別有三種，采境的差別有六種，分位的差別有三種。如此，識蘊的差別總共有十八種自性，應當知曉。這稱為諸蘊的自性。再次，蘊的意義是什麼？爲了顯示什麼意義而建立諸蘊？即所有色，無論是過去、現在、未來，乃至遙遠或鄰近，如色蘊，乃至識蘊也是如此。這樣總括地攝取一切蘊。積聚的意義就是蘊的意義。又，由於諸蘊唯有種種名性諸行，應當知曉，爲了顯示無我性的意義而建立諸蘊。
再次，什麼是色蘊的差別？略由六種：一是由事故，二是由相故，三是由識執與不執故，四是由識空與不空故，五是由想所行故，六是由邊際故。事，是指所有諸色都是四大種（四大元素：地、水、火、風）及四大種所造。相，略有三種：一是清凈色，二是清凈所取色，三是意所取色。又，變礙相是色的共相。識執與不執，如果識依附執取，名為執受色。這又是什麼呢？是指識所依託，安危與共，和合生長。又，此為所依，能生諸受。與此相反的，是非執受色。識空與不空，如果識不空，名為同分色。由此與識等義運轉的緣故。如果識空，名為彼。
【English Translation】 English version: These refer to the thought of Bhavagra (the highest state of Samadhi in the Realm of Form), and all supramundane thoughts of Śaikṣa (those still in training) and Arhat (those who have attained Arhatship). Furthermore, all thoughts equally understand their characteristics.
Question: What is the nature of Saṃskāra (volitional formations)? Answer: This also has six types, as previously mentioned, it should be known. Moreover, these characteristics of Saṃskāra are created by the mind through five categories: first, conforming to the object; second, uniting with the object; third, separating from the object; fourth, capable of generating defiled karma; fifth, enabling the mind to operate freely. Furthermore, these characteristics of Saṃskāra are roughly of three types: first, wholesome Saṃskāra; second, unwholesome Saṃskāra; third, neutral Saṃskāra. Moreover, all Saṃskāra are characteristics of formation.
Question: What is the nature of Vijñāna (consciousness)? Answer: Briefly, there are six types, namely eye-consciousness up to mind-consciousness. These are the differences in the nature of Vijñāna. Moreover, there are three types of Vijñāna: first, the difference in reception; second, the difference in grasping objects; third, the difference in divisions. There are three types of differences in reception, six types of differences in grasping objects, and three types of differences in divisions. Thus, the differences in the Skandha (aggregate) of Vijñāna have a total of eighteen natures, which should be known. This is called the nature of the Skandhas. Furthermore, what is the meaning of Skandha? For the sake of revealing what meaning are the Skandhas established? That is, all Rūpa (form), whether past, present, or future, even far or near, just like the Skandha of Rūpa, so too are the Skandhas up to Vijñāna. Thus, all Skandhas are comprehensively gathered. The meaning of accumulation is the meaning of Skandha. Moreover, because the Skandhas only have various nominal characteristics and Saṃskāra, it should be known that the Skandhas are established to reveal the meaning of non-self (Anatta).
Again, what are the differences in the Skandha of Rūpa? Briefly, there are six types: first, due to the cause; second, due to the characteristic; third, due to whether consciousness grasps or does not grasp; fourth, due to whether consciousness is empty or not empty; fifth, due to what is traversed by thought; sixth, due to the boundary. Cause refers to all Rūpa that are the four great elements (earth, water, fire, and wind) and what is made by the four great elements. Characteristics are roughly of three types: first, pure Rūpa; second, pure grasped Rūpa; third, mind-grasped Rūpa. Moreover, the characteristic of change and obstruction is the common characteristic of Rūpa. Consciousness grasping or not grasping: if consciousness relies on grasping, it is called grasped Rūpa. What is this? It refers to what consciousness relies on, sharing safety and danger, growing together in harmony. Moreover, this is what is relied upon, capable of generating various feelings. What is contrary to this is non-grasped Rūpa. Consciousness being empty or not empty: if consciousness is not empty, it is called shared Rūpa. Because it operates with the same meaning as consciousness. If consciousness is empty, it is called that.
同分色。似自相續而隨轉故。想所行者。謂緣色想略有三種。一者色想。二有對想。三別異想。色想亦三。一有光影相。二據方處相。三積集住相。如是三相隨其次第。三想所行取青等相。名為色想。能取行礙名有對想。能取男女舍田等假名別異想。是名想所行差別。邊際者。謂色邊際略有二種。一墮地獄。謂欲廛色。二墮中界。謂色廛色。當知此中就業增上所生諸色。說無色界無有諸色。非就勝定自在色說。何以故。由彼勝定於一切色皆得自在諸定加行令現前故。當知此色名極微細定所生色。
複次云何受蘊差別。略由五種。一由事故。二由相故。三由生故。四由觀察故。五由出離故。事者。謂領納及順領納法。相者。謂自相及共相。自相有三。樂受苦受不苦不樂受。樂受壞苦故苦。苦受。苦苦故苦。不苦不樂受。行苦故苦。由此因緣諸所有受皆說名苦。是名受共相。生者。謂一切受。十六觸所生。何等十六。謂眼觸耳觸。鼻觸舌觸。身觸意觸。有對觸增語觸。順樂受觸。順苦受觸。順不苦不樂受觸。愛觸。恚觸。明觸。無明觸。非明非無明觸。由所依及所取境故。建立六觸及有對觸。由分別境故建立增語觸。由領納境故建立順樂受等觸。由染凈故建立愛恚明無明非明非無明觸。是名受生差別。觀察差別者。
【現代漢語翻譯】 現代漢語譯本 同分色（Samaṃbhāga-varṇa）：因為相似的相續而隨之轉變的緣故。 想所行（Saṃjñā-gocara）指的是緣於色的想，大致有三種：第一是色想（varṇa-saṃjñā），第二是有對想（sa-pratigha-saṃjñā），第三是別異想（nānātva-saṃjñā）。 色想也有三種：第一是有光影相（āloka-chāyā-nimitta），第二是據方處相（dik-pradeśa-nimitta），第三是積集住相（saṃcaya-sthāna-nimitta）。像這樣，這三種相隨其次第，三種想所行取青等相，名為色想。能取行礙，名為有對想。能取男女、房舍、田地等假名，名為別異想。這是想所行的差別。 邊際（anta）指的是色的邊際，大致有兩種：一是墮地獄，指的是欲界色（kāmadhātu-rūpa）；二是墮中界，指的是色界色（rūpadhātu-rūpa）。應當知道，這裡所說的『無』、『無有諸色』，是指由行業增上所生的諸色，不是指勝定（adhimukti）自在色。為什麼呢？因為那些勝定對於一切色都能自在，因為諸定加行令其現前。應當知道，這種色名為極微細定所生色。 其次，什麼是受蘊（vedanā-skandha）的差別呢？大致由五種：一是由事故，二是由相故，三是由生故，四是由觀察故，五是由出離故。 事指的是領納（vedayita）及順領納法（anuvidyamāna-dharma）。相指的是自相（svalakṣaṇa）及共相（sāmānyalakṣaṇa）。自相有三種：樂受（sukha-vedanā）、苦受（duḥkha-vedanā）、不苦不樂受（adukhamasukhā-vedanā）。樂受因為壞苦的緣故是苦，苦受因為苦苦的緣故是苦，不苦不樂受因為行苦的緣故是苦。由此因緣，所有諸受都說名為苦。這是受的共相。 生指的是一切受，由十六觸所生。哪十六種呢？是眼觸（cakṣuḥ-sparśa）、耳觸（śrotra-sparśa）、鼻觸（ghrāṇa-sparśa）、舌觸（jihvā-sparśa）、身觸（kāya-sparśa）、意觸（manaḥ-sparśa）、有對觸（sa-pratigha-sparśa）、增語觸（adhivacana-sparśa）、順樂受觸（sukha-vedanīya-sparśa）、順苦受觸（duḥkha-vedanīya-sparśa）、順不苦不樂受觸（adukhamasukhā-vedanīya-sparśa）、愛觸（prema-sparśa）、恚觸（dveṣa-sparśa）、明觸（vidyā-sparśa）、無明觸（avidyā-sparśa）、非明非無明觸（naiva-vidyā-nāvidyā-sparśa）。 由於所依（āśraya）及所取境（ālambana）的緣故，建立六觸及有對觸。由於分別境的緣故，建立增語觸。由於領納境的緣故，建立順樂受等觸。由於染凈的緣故，建立愛恚明無明非明非無明觸。這是受生差別。 觀察差別指的是...
【English Translation】 English version Homogeneous colors (Samaṃbhāga-varṇa): Because they transform following a similar continuum. The sphere of perception (Saṃjñā-gocara) refers to perceptions related to form, which are roughly of three types: first, perception of color (varṇa-saṃjñā); second, perception of resistance (sa-pratigha-saṃjñā); and third, perception of difference (nānātva-saṃjñā). Perception of color is also of three types: first, the aspect of light and shadow (āloka-chāyā-nimitta); second, the aspect of location and direction (dik-pradeśa-nimitta); and third, the aspect of accumulation and dwelling (saṃcaya-sthāna-nimitta). Thus, these three aspects, in their respective order, are the spheres of the three types of perception, taking aspects such as blue as perception of color. The ability to perceive obstruction is called perception of resistance. The ability to perceive conventional designations such as men, women, houses, and fields is called perception of difference. This is the differentiation of the sphere of perception. Limit (anta) refers to the limit of form, which is roughly of two types: first, falling into the lower realm, referring to form in the desire realm (kāmadhātu-rūpa); and second, falling into the middle realm, referring to form in the form realm (rūpadhātu-rūpa). It should be understood that the 'non-existence' or 'absence of forms' mentioned here refers to forms produced by the dominance of karma, not to the forms of mastery in superior concentration (adhimukti). Why? Because those superior concentrations have mastery over all forms, because the practices of those concentrations cause them to manifest. It should be understood that this form is called form produced by extremely subtle concentration. Furthermore, what are the differentiations of the aggregate of feeling (vedanā-skandha)? Roughly, they are of five types: first, by cause; second, by characteristic; third, by arising; fourth, by observation; and fifth, by liberation. Cause refers to experiencing (vedayita) and the laws that follow experiencing (anuvidyamāna-dharma). Characteristic refers to the self-characteristic (svalakṣaṇa) and the common characteristic (sāmānyalakṣaṇa). The self-characteristic is of three types: pleasant feeling (sukha-vedanā), painful feeling (duḥkha-vedanā), and neither-pleasant-nor-painful feeling (adukhamasukhā-vedanā). Pleasant feeling is painful because of the pain of change; painful feeling is painful because of the pain of pain; neither-pleasant-nor-painful feeling is painful because of the pain of conditioning. Because of these reasons, all feelings are said to be painful. This is the common characteristic of feeling. Arising refers to all feelings, which arise from sixteen contacts. What are the sixteen? They are eye contact (cakṣuḥ-sparśa), ear contact (śrotra-sparśa), nose contact (ghrāṇa-sparśa), tongue contact (jihvā-sparśa), body contact (kāya-sparśa), mind contact (manaḥ-sparśa), resistant contact (sa-pratigha-sparśa), verbal contact (adhivacana-sparśa), pleasant-feeling contact (sukha-vedanīya-sparśa), painful-feeling contact (duḥkha-vedanīya-sparśa), neither-pleasant-nor-painful-feeling contact (adukhamasukhā-vedanīya-sparśa), contact of love (prema-sparśa), contact of hatred (dveṣa-sparśa), contact of clarity (vidyā-sparśa), contact of ignorance (avidyā-sparśa), and contact of neither-clarity-nor-ignorance (naiva-vidyā-nāvidyā-sparśa). Due to the basis (āśraya) and the object taken (ālambana), the six contacts and resistant contact are established. Due to discriminating the object, verbal contact is established. Due to experiencing the object, contacts of pleasant feeling, etc., are established. Due to defilement and purity, contacts of love, hatred, clarity, ignorance, and neither-clarity-nor-ignorance are established. This is the differentiation of the arising of feeling. The differentiation of observation refers to...
一切如來應正等覺出現世間。皆于諸受起八種觀。謂受有幾種。誰為受集。誰是受滅。誰是受集趣行。誰是受滅趣行。誰是受愛味。誰是受過患。誰是受出離。如是觀時如實了知受有三種。觸集故受集。應知如經分別廣說。如是八種觀察諸受。當知略顯自相。觀現法轉因觀彼滅。觀后法轉因觀彼滅。觀彼二轉因。觀彼二轉滅。因觀及清凈觀。是名觀察差別。出離者。謂初靜慮出離憂根。第二靜慮出離苦根。第三靜慮出離喜根。第四靜慮出離樂根。于無想界出離舍根。是名出離差別。
複次云何想蘊差別。略由五種。一由事故。二由相故。三由顛倒故。四由無顛倒故。五由分別故。事者謂取所緣相及隨順彼法。相者。自相有六種。如前應知。等了相是共相。是名相差別。顛倒差別者。謂諸愚夫無所知曉。隨逐無明起不如理作意。于所緣境無常計常取相而轉。是名想倒。如於無常計常。如是于苦計樂於不凈計凈于無我計我。此想顛倒。諸在家者能發心倒。一分出家者能發見倒。是名顛倒差別。此想顛倒復有差別。謂於四事邪取其相是名想倒。若由如是等了相故於境貪著。是名心倒。若由如是等了相故有執著者。于顛倒事堅執忍可開示建立。是名見倒。無顛倒差別者。謂諸聰睿有所曉了。隨智慧明起如理作意。于所緣
【現代漢語翻譯】 現代漢語譯本：一切如來應正等覺（Tathāgata Arhat Samyak-saṃbuddha，如來、阿羅漢、正等覺）出現於世間，都對諸受（vedanā，感受）生起八種觀察。即觀察受有幾種？誰是受的生起之因？誰是受的滅盡之因？誰是導致受生起的行徑？誰是導致受滅盡的行徑？誰是受的愛味（āsvāda，樂味）？誰是受的過患（ādīnava，過失）？誰是受的出離（niḥsaraṇa，解脫）？如此觀察時，如實了知受有三種。觸（sparśa，接觸）集故受集，應知如經分別廣說。如是八種觀察諸受，當知略顯自相。觀現法轉因觀彼滅，觀后法轉因觀彼滅，觀彼二轉因，觀彼二轉滅。因觀及清凈觀，是名觀察差別。出離者，謂初靜慮（prathama-dhyāna，初禪）出離憂根，第二靜慮（dvitīya-dhyāna，二禪）出離苦根，第三靜慮（tṛtīya-dhyāna，三禪）出離喜根，第四靜慮（caturtha-dhyāna，四禪）出離樂根，于無想界（asaṃjñā-loka，無想天）出離舍根，是名出離差別。 複次，云何想蘊（saṃjñā-skandha，想蘊）差別？略由五種：一由事故，二由相故，三由顛倒故，四由無顛倒故，五由分別故。事者，謂取所緣相及隨順彼法。相者，自相有六種，如前應知。等了相是共相，是名相差別。顛倒差別者，謂諸愚夫無所知曉，隨逐無明（avidyā，無明）起不如理作意（ayoniśo manaskāra，不如理作意），于所緣境無常計常取相而轉，是名想倒。如於無常計常，如是于苦計樂、于不凈計凈、于無我計我。此想顛倒，諸在家者能發心倒，一分出家者能發見倒，是名顛倒差別。此想顛倒復有差別，謂於四事邪取其相是名想倒。若由如是等了相故於境貪著，是名心倒。若由如是等了相故有執著者，于顛倒事堅執忍可開示建立，是名見倒。無顛倒差別者，謂諸聰睿有所曉了，隨智慧明起如理作意（yoniśo manaskāra，如理作意），于所緣
【English Translation】 English version: All Tathāgata Arhat Samyak-saṃbuddhas (如來、阿羅漢、正等覺, Thus Come One, Worthy One, Perfectly Enlightened One) appearing in the world, all generate eight kinds of contemplation regarding all vedanā (受, feelings/sensations). That is, contemplating how many kinds of feelings there are? Who is the cause of the arising of feelings? Who is the cause of the cessation of feelings? What is the path leading to the arising of feelings? What is the path leading to the cessation of feelings? What is the āsvāda (愛味, savor/gratification) of feelings? What is the ādīnava (過患, fault/danger) of feelings? What is the niḥsaraṇa (出離, escape/deliverance) from feelings? When contemplating in this way, one truly knows that there are three kinds of feelings. Feelings arise from the aggregation of sparśa (觸, contact). It should be known that the scriptures explain this in detail. Thus, these eight kinds of contemplation of all feelings, it should be known, briefly reveal their own characteristics. Contemplating the cause of the transformation of phenomena in the present, one contemplates their cessation. Contemplating the cause of the transformation of phenomena in the future, one contemplates their cessation. Contemplating the cause of the transformation of both, one contemplates the cessation of both. Contemplating the cause and contemplating purification, this is called the difference in contemplation. Deliverance means that the prathama-dhyāna (初靜慮, first dhyana/absorption) delivers from the root of sorrow, the dvitīya-dhyāna (第二靜慮, second dhyana/absorption) delivers from the root of suffering, the tṛtīya-dhyāna (第三靜慮, third dhyana/absorption) delivers from the root of joy, the caturtha-dhyāna (第四靜慮, fourth dhyana/absorption) delivers from the root of pleasure, and in the asaṃjñā-loka (無想界, realm of non-perception) one delivers from the root of equanimity. This is called the difference in deliverance. Furthermore, what are the differences in the saṃjñā-skandha (想蘊, aggregate of perception)? Briefly, there are five kinds: one, due to the object; two, due to the characteristic; three, due to inversion; four, due to non-inversion; five, due to discrimination. 'Object' refers to taking the characteristic of the object and the dharmas that accord with it. 'Characteristic' refers to the six kinds of own-characteristics, as should be known from before. The characteristic of equal understanding is the common characteristic; this is called the difference in characteristic. 'Difference in inversion' refers to ignorant people who do not know or understand, and who, following avidyā (無明, ignorance), generate ayoniśo manaskāra (不如理作意, irrational attention), and who, regarding the object, take the characteristic of permanence in impermanence and thus proceed; this is called perceptual inversion. Just as one takes permanence in impermanence, so too one takes pleasure in suffering, purity in impurity, and self in non-self. This perceptual inversion, householders can generate mental inversion, and some renunciants can generate view inversion; this is called the difference in inversion. This perceptual inversion also has differences, namely, wrongly taking the characteristic of the four things; this is called perceptual inversion. If, due to such equal understanding of the characteristic, one is attached to the object, this is called mental inversion. If, due to such equal understanding of the characteristic, one is attached, and one firmly adheres to, accepts, reveals, and establishes inverted things, this is called view inversion. 'Difference in non-inversion' refers to wise people who know and understand, and who, following the light of wisdom, generate yoniśo manaskāra (如理作意, rational attention), regarding the object
境無常知無常。苦知是苦。不凈知不凈。無我知無我。正取相轉。是名想無顛倒。心無顛倒。見無顛倒。是名無顛倒差別。分別差別者。略有五種想分別相。一境界分別。二領納分別。三假設分別。四虛妄分別。五實義分別。若於境界取隨味相。名境界分別。執取境界所生諸受。名領納分別。若於自他取如是名如是類如是姓等種種世俗言說相。名假設分別。于諸境界取顛倒相。名虛妄分別。于諸境界取無倒相。名實義分別。如是總名想蘊分別差別。複次云何行蘊差別。亦由五相。一由境界故。二由分位故。三由雜染故。四由清凈故。五由造作故。由境界者。謂於行蘊立六思身。由分位者。謂立生等不相應行由彼生等唯有分位所顯現故。由雜染者。謂于雜染諸行建立煩惱及隨煩惱。由清凈者。謂于清凈諸行建立信等。由造作者。謂如前說五造作相為境隨與等。
瑜伽師地論卷第五十三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十四
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之四
複次云何識蘊差別。此亦五種應知。一由安住故。二由雜染故。三由所依故。四由住故。五由異相故。
云何安住。謂習欲者欲界諸識執外色塵
【現代漢語翻譯】 現代漢語譯本：境界是無常的，知也是無常的。知苦是苦。知不凈是不凈。知無我是無我。正確地認識這些相，這叫做想沒有顛倒，心沒有顛倒，見沒有顛倒。這叫做沒有顛倒的差別。分別這些差別，大致有五種想的分別相：一是境界分別，二是領納分別，三是假設分別，四是虛妄分別，五是實義分別。如果對於境界，執取隨順滋味的相，叫做境界分別。執取境界所生的各種感受，叫做領納分別。如果對於自己和他人，執取『這是什麼名字』、『這是什麼種類』、『這是什麼姓氏』等等各種世俗言說的相，叫做假設分別。對於各種境界，執取顛倒的相，叫做虛妄分別。對於各種境界，執取沒有顛倒的相，叫做實義分別。這些總合起來叫做想蘊的分別差別。 其次，什麼是行蘊的差別？也是由五種相來區分：一是由境界的緣故，二是由分位的緣故，三是由雜染的緣故，四是由清凈的緣故，五是由造作的緣故。由境界的緣故，是指對於行蘊建立六思身。由分位的緣故，是指建立生等不相應行，因為這些生等只有分位所顯現的緣故。由雜染的緣故，是指對於雜染的各種行建立煩惱以及隨煩惱。由清凈的緣故，是指對於清凈的各種行建立信等。由造作的緣故，是指如前面所說的五種造作相，以境界為對象，隨之而行等等。
《瑜伽師地論》卷第五十三 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第五十四
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之四
其次，什麼是識蘊的差別？這也應該知道有五種：一是由安住的緣故，二是由雜染的緣故，三是由所依的緣故，四是由住的緣故，五是由異相的緣故。
什麼是安住？是指習欲者，欲界（Kāmadhātu）的各種識執取外在的色塵。
【English Translation】 English version: The realm is impermanent, and knowledge is impermanent. Knowing suffering is suffering. Knowing impurity is impurity. Knowing no-self is no-self. Correctly grasping these characteristics is called thought without inversion, mind without inversion, and view without inversion. This is called the difference of non-inversion. Differentiating these differences, there are roughly five kinds of aspects of thought differentiation: first, differentiation of realms; second, differentiation of reception; third, differentiation of assumption; fourth, differentiation of false views; and fifth, differentiation of true meaning. If, with regard to realms, one grasps the aspect of following after flavor, it is called differentiation of realms. Grasping the various feelings arising from realms is called differentiation of reception. If, with regard to oneself and others, one grasps aspects of various worldly expressions such as 'this is what name', 'this is what kind', 'this is what surname', it is called differentiation of assumption. With regard to various realms, grasping inverted aspects is called differentiation of false views. With regard to various realms, grasping non-inverted aspects is called differentiation of true meaning. These collectively are called the differentiation of the skandha (aggregate) of thought. Furthermore, what is the difference of the skandha (aggregate) of volition? It is also distinguished by five aspects: first, by reason of realms; second, by reason of divisions; third, by reason of defilement; fourth, by reason of purity; and fifth, by reason of fabrication. By reason of realms, it refers to establishing the six bodies of thought with regard to the skandha (aggregate) of volition. By reason of divisions, it refers to establishing non-associated formations such as birth, because these birth etc. are only manifested by divisions. By reason of defilement, it refers to establishing afflictions and secondary afflictions with regard to the various defiled formations. By reason of purity, it refers to establishing faith etc. with regard to the various pure formations. By reason of fabrication, it refers to, as previously stated, the five aspects of fabrication, taking realms as objects, following along with them, and so on.
Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) Volume 53 Taishō Tripiṭaka Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra Volume 54
Said by Bodhisattva Maitreya (the future Buddha)
Tripiṭaka Master Xuanzang (Tang Dynasty Monk) translated by imperial order, Section on Decisive Analysis, Fourth of the Grounds Corresponding to the Five Consciousnesses and the Mind Ground
Furthermore, what is the difference of the skandha (aggregate) of consciousness? It should also be known that there are five kinds: first, by reason of abiding; second, by reason of defilement; third, by reason of that which is relied upon; fourth, by reason of dwelling; and fifth, by reason of different aspects.
What is abiding? It refers to those who are accustomed to desire, the various consciousnesses of the desire realm (Kāmadhātu) grasping external form-dust.
。名色安住。若清凈天色界諸識執內名色。名俱安住。無色界識唯執內名。名名安住。是名識安住差別。
云何雜染差別。謂諸愚夫由二種門識被染污。一于現法中由受用境界門。二於後法中由生老等門。是名識雜染差別。
云何所依差別。謂六所依諸識隨轉。謂依眼等六處六識身轉。如世間火依糠牛糞薪札等轉。是名識所依差別。
云何住差別。謂四識住。如經言。有四依取以為所緣令識安住。謂識隨色住緣色為境。廣說如經。乃至我終不說此識往于東方乃至四維。然我唯說于現法中必離欲影寂滅寂靜清涼清凈。如是已顯經中如來所說諸識住相。從此以後我當宣說此相差別。謂此經中略顯識住及因緣相。識住因緣二種邊際。識住因緣二種寂止。當知此中若諸煩惱事。若屬彼煩惱。說名依取。應知此二亦名所緣。所緣性故有所緣故。由彼貪愛為煩惱緣。名趣所執事。由貪慾等四種身繫。為發業緣名緣。所緣事彼二隨眠所隨逐故。名建立事。若諸異生補特伽羅。未得厭離對治喜愛。由所潤識能取能滿當來內身。由此展轉能取能滿。不能棄捨諸異生性。以于內身能取能滿故。于流轉中相續決定。是名為住。余住因緣如前應知。是名略說住及因緣相。有色界識有來有去。無色界識有死有生。又此二住乃至
【現代漢語翻譯】 現代漢語譯本：名色安住（Nāmarūpa-sthiti，精神和物質的安住）。如果清凈天的眾生，他們的意識執著于內在的名色，這稱為名俱安住。如果沒有意識，只有對內在之名的執著，這稱為名名安住。這就是意識安住的差別。
什麼是雜染差別？是指愚昧之人通過兩種途徑使意識受到染污。第一種是在現世中，通過受用境界而染污；第二種是在來世中，通過生老等苦而染污。這就是意識雜染的差別。
什麼是所依差別？是指六種所依，意識隨著它們而運轉。也就是說，依賴於眼等六處，六識身得以運轉。就像世間的火，依賴於糠、牛糞、柴火、木片等而燃燒。這就是意識所依的差別。
什麼是住差別？是指四種識住（Vijñāna-sthiti，意識的住所）。正如經文所說：有四種依取作為所緣，使意識得以安住。也就是說，意識隨著色（Rūpa，物質）而住，以色為境界。詳細的解釋如經文所說。乃至我最終也沒有說這個意識會往東方乃至四維方向去。但我只是說在現世中，它必定遠離慾望的陰影，達到寂滅、寂靜、清涼、清凈的境界。這樣就顯明瞭經文中如來所說的諸識住相。從此以後，我將要宣說這些相的差別。也就是說，這部經中簡略地顯示了識住以及因緣相。識住因緣的兩種邊際。識住因緣的兩種寂止。應當知道，這裡面如果有什麼煩惱事，或者屬於那些煩惱的，就稱為依取。應當知道這二者也稱為所緣。因為它們具有所緣的性質，因為它們是所緣的對象。由於貪愛是煩惱的緣，所以稱為趣所執事。由於貪慾等四種身繫，是引發業的緣，所以稱為緣。所緣的事物被那二種隨眠所隨逐，所以稱為建立事。如果那些異生補特伽羅（Pudgala，個體），沒有得到厭離對治，仍然喜愛，由於被潤澤的意識能夠取能滿當來的內身，由此輾轉能夠取能滿，不能棄捨諸異生性。因為對於內身能夠取能滿，所以在流轉中相續決定。這稱為住。其餘的住因緣，應當像前面所說的那樣理解。這是簡略地說住以及因緣相。有意識有來有去。沒有意識有死有生。又這兩種住乃至
【English Translation】 English version: Nāmarūpa-sthiti (The abiding of name and form). If beings in the pure heavens, their consciousness clings to the internal nāmarūpa, this is called nāma-俱-sthiti (abiding with both name and form). If there is no consciousness, only clinging to the internal name, this is called nāma-nāma-sthiti (abiding with name only). This is the difference in the abiding of consciousness.
What is the difference in defilement? It refers to how ignorant people have their consciousness defiled through two means. The first is in the present life, through the enjoyment of sense objects. The second is in the future life, through suffering such as birth and aging. This is the difference in the defilement of consciousness.
What is the difference in support? It refers to the six supports upon which consciousness operates. That is, relying on the six sense bases such as the eye, the six consciousnesses arise. It is like worldly fire, which relies on chaff, cow dung, firewood, and kindling to burn. This is the difference in the support of consciousness.
What is the difference in dwelling? It refers to the four abodes of consciousness (Vijñāna-sthiti). As the sutra says: There are four supports taken as objects, causing consciousness to abide. That is, consciousness abides with rūpa (form), taking rūpa as its object. The detailed explanation is as the sutra says. Even to the point that I never said this consciousness would go to the east or even the four intermediate directions. But I only said that in the present life, it must be far from the shadow of desire, reaching extinction, tranquility, coolness, and purity. Thus, the characteristics of the abodes of consciousness as spoken by the Tathagata in the sutra are revealed. From now on, I will explain the differences in these characteristics. That is, this sutra briefly shows the abodes of consciousness and the aspect of conditions. The two extremes of the abodes of consciousness and conditions. The two cessations of the abodes of consciousness and conditions. It should be known that if there are any afflictive matters here, or if they belong to those afflictions, they are called supports. It should be known that these two are also called objects. Because they have the nature of objects, because they are the objects. Because craving is the condition for affliction, it is called the object of attachment. Because the four bodily bonds such as craving are the conditions for generating karma, they are called conditions. The objects are followed by those two latent tendencies, so they are called established matters. If those ordinary beings (Pudgala), who have not attained aversion and counteraction, still have fondness, because the moistened consciousness can grasp and fulfill the future internal body, and thus can grasp and fulfill it again and again, and cannot abandon the nature of ordinary beings. Because they can grasp and fulfill the internal body, the continuity is determined in transmigration. This is called dwelling. The remaining conditions for dwelling should be understood as previously stated. This is a brief explanation of the abodes and the aspect of conditions. There is consciousness that comes and goes. There is no consciousness that dies and is born. Also, these two abodes, up to...
壽盡。又復此二生長增益及廣大義。如前應知。齊是名為識住邊際及住因緣邊際。若復異此而施設者。當知唯有文字差別非義差別。由所餘義境界無故。若他正詰不知何答。亦由余義境界無故。或復有能於後自然如理觀察。便自迷悶謂我愚癡作如是說。若聰慧者于諸色愛乃至行愛所攝貪纏能永斷離。于煩惱分所攝發業四身繫纏亦能永斷。所以者何。由在家眾依貪慾瞋恚二系。發起諸業攝受境界為因故。損害有情為因故。若出家眾依戒禁取。此實執取二系發起諸業。以戒禁取猶如貪慾求生天故。此實執取猶如瞋恚謗涅槃故當知四身繫唯在意地分別所生故。從此以後由多修習勝對治故。復能永斷貪愛身繫二種隨眠。由此斷故煩惱所緣色受等境亦不相續。以究竟離系故。由此所緣不相續故。有隨眠識究竟寂滅。於色受等諸識住中不復安住。由對治識永清凈故。是名識住因緣寂止。又由當來因緣滅故。于內身份不取不滿。決定無有流轉相續。是名識住寂止。又復對治所攝凈識名無所住。由彼因緣故名不生長。由善修習空解脫門故。名無所為。由善修習無愿解脫門故。名為知足。由善修習無相解脫門故。名為安住。如是不生長故。乃至安住故。名極解脫。又於行等都不執著我及我所。由此因緣色等壞時亦不恐怖。由此相貌顯彼自
{ "translations": [ "現代漢語譯本", "壽命終盡。又，以上所說的兩種增長和廣大的意義，應當像前面所說的那樣理解。總而言之，這些都叫做識住的邊際和住的因緣邊際。如果有人用不同的方式來解釋，應當知道那只是文字上的差別，而不是意義上的差別。因為除此之外，沒有其他的意義境界了。如果別人正確地詰問，他將不知道如何回答，也是因為沒有其他的意義境界的緣故。或者有人在後來能夠自然地如理觀察，卻反而感到迷惑，認為自己愚癡，而說出錯誤的話。如果聰明的人能夠永遠斷除對諸色的愛，乃至對行的愛所包含的貪慾纏縛，也能永遠斷除煩惱部分所包含的能引發業的四種身繫纏縛。為什麼呢？因為在家人依靠貪慾和瞋恚這兩種束縛，發起各種業，以攝取境界為因，以損害有情為因。而出家人則依靠戒禁取（認為持戒和苦行可以解脫）和此實執取（堅信某種錯誤的見解），這兩種束縛來發起各種業。因為戒禁取就像貪慾一樣，是爲了求生天界；此實執取就像瞋恚一樣，是誹謗涅槃。應當知道，四種身繫只是在意識層面分別產生的。從此以後，通過多次修習殊勝的對治法，還能永遠斷除貪愛身繫中的兩種隨眠（潛在的煩惱）。由於斷除了這些隨眠，煩惱所緣的色、受等境界也不再相續。因為已經究竟地脫離了束縛。由於所緣不再相續，有隨眠的識也就究竟寂滅，不再安住在色、受等各種識住之中。由於對治的識永遠清凈，這就叫做識住因緣的寂止。又由於未來的因緣滅盡，對於內在的身份不再執取和滿足，決定不會有流轉相續的現象，這就叫做識住的寂止。又，對治法所包含的清凈識叫做無所住。由於那個因緣的緣故，叫做不生長。由於善於修習空解脫門，叫做無所為。由於善於修習無愿解脫門，叫做知足。由於善於修習無相解脫門，叫做安住。像這樣不生長，乃至安住，叫做極解脫。又，對於行等都不執著於我以及我所。由於這個因緣，色等壞滅的時候也不會感到恐怖。由此相貌顯示出他們自己。" ], "english_translations": [ "English version", 'Life is exhausted. Furthermore, these two meanings of growth, increase, and vastness should be understood as previously explained. In summary, these are called the boundary of consciousness-dwelling and the boundary of the conditions for dwelling. If someone explains it differently, know that it is only a difference in words, not a difference in meaning. Because there is no other realm of meaning beyond this. If someone is rightly questioned, they will not know how to answer, also because there is no other realm of meaning. Or someone may later naturally observe according to reason, but become confused and think themselves foolish, and say something wrong. If a wise person can permanently cut off and離detach from the clinging of greed contained in the love of forms, and even the love of actions, they can also permanently cut off the four bodily bonds contained in the afflictions that give rise to karma. Why? Because householders rely on the two bonds of greed and hatred to initiate various karmas, taking the grasping of objects as the cause, and harming sentient beings as the cause. Monastics, on the other hand, rely on the two bonds of adherence to precepts and vows (戒禁取, śīlavrata-parāmarśa, the belief that liberation can be achieved through rituals and vows) and clinging to what is real (此實執取, satkāya-dṛṣṭi, the belief in a permanent self) to initiate various karmas. Because adherence to precepts and vows is like greed, seeking to be born in the heavens; clinging to what is real is like hatred, slandering Nirvana. Know that the four bodily bonds are only produced from discriminations in the mind. From then on, by repeatedly cultivating superior antidotes, one can also permanently cut off the two latent tendencies (隨眠, anuśaya) in the bodily bond of craving. Because these latent tendencies are cut off, the objects of affliction, such as form, feeling, etc., also do not continue. Because one has ultimately離detached from bonds. Because the objects of clinging do not continue, the consciousness with latent tendencies is ultimately extinguished, and no longer dwells in the various abodes of consciousness, such as form, feeling, etc. Because the antidote consciousness is permanently purified, this is called the cessation of the conditions for consciousness-dwelling. Furthermore, because the future conditions are extinguished, one no longer grasps or is satisfied with the internal bodily elements, and there is definitely no phenomenon of continuous transmigration. This is called the cessation of consciousness-dwelling. Moreover, the pure consciousness contained in the antidote is called non-dwelling. Because of that condition, it is called non-growing. Because of skillfully cultivating the emptiness liberation gate (空解脫門, śūnyatā-vimokṣa-mukha), it is called non-doing. Because of skillfully cultivating the signlessness liberation gate (無相解脫門, animitta-vimokṣa-mukha), it is called dwelling. Like this, because of non-growing, and even dwelling, it is called ultimate liberation. Furthermore, one does not cling to actions, etc., as \'I\' or \'mine\'. Because of this condition, one is not terrified when form, etc., are destroyed. This appearance reveals their own.'" ] }
體已得清凈。又由彼識永清凈故。不待余因任運自然入于寂滅。此識相續究竟斷故。於十方界不復流轉。于命及死不希求故。名永離欲。又所有受是識樹影。彼于爾時不復有故。名永離影。諸有漏識于現法中畢竟滅盡故。名寂滅。諸無漏識隨其次第有學解脫。名為寂靜。無學解脫。名曰清涼。余依永滅故。說清凈。又復諸識自性非染。由世尊說一切心性本清凈故。所以者何。非心自性畢竟不凈能生過失。猶如貪等一切煩惱亦不獨為煩惱因緣如色受等。所以者何。以必無有獨于識性而起染愛如於色等。是故唯識不立識住。是名識蘊由住差別。云何異相差別。謂有貪心離貪心有瞋心離瞋心等如經廣說。乃至不解脫心極解脫心。是名一門異相差別。復有約界異相差別。謂欲界有四心。善心不善心。有覆無記心。無覆無記心。色界有三心。除不善。無色界有三心。亦除不善。無漏有二心。有學及無學。又欲界善心有二種。謂加行及生得。無覆無記心有四種異熟生心。威儀路心。工巧處心。及變化心。此唯是生得。謂天龍藥叉等然無修果心。於色界中無工巧處心。無色界亦爾。當知善心如下上亦爾。一切處有。又有約種異相差別。謂欲界有五心。一見苦所斷心。二見集所斷心。三見滅所斷心。四見道所斷心。五修道所斷心。如欲
【現代漢語翻譯】 現代漢語譯本 身體已經獲得清凈。又因為那個識（Vijnana，了別作用）永遠清凈的緣故，不需要其他因緣，自然而然地進入寂滅（Nirvana，涅槃）狀態。這個識的相續徹底斷絕，所以在十方世界不再流轉。因為對於生命和死亡不再希求，所以稱為永遠脫離慾望。而且，所有的感受都是識樹的影子，因為那時不再有這些感受，所以稱為永遠脫離影子。各種有煩惱的識在現世中畢竟滅盡，所以稱為寂滅。各種沒有煩惱的識，隨著次第，有學（Saiksa，還在學習的聖者）的解脫，稱為寂靜；無學（Arhat，阿羅漢）的解脫，稱為清涼。因為剩餘的依附永遠滅盡，所以說清凈。而且，各種識的自性並非染污，因為世尊（Bhagavan，佛陀）說過一切心性本來清凈。為什麼這樣說呢？因為心的自性畢竟不是不凈的，能夠產生過失，猶如貪婪等一切煩惱，也不僅僅是煩惱的因緣，如顏色、感受等。為什麼這樣說呢？因為必定沒有單獨對於識性而生起染污的愛，如同對於顏色等。所以唯識（Vijnanavada，唯識宗）不建立識住。這稱為識蘊（Vijnana-skandha，識蘊）由住的差別。 怎樣的異相差別呢？就是有貪心、離貪心，有嗔心、離嗔心等，如經中所廣泛敘述的，乃至不解脫心、極解脫心。這稱為一門異相差別。還有按照界（Dhatu，界）的異相差別，就是欲界（Kama-dhatu，欲界）有四種心：善心、不善心、有覆無記心（有煩惱但不起善惡作用的心）、無覆無記心（沒有煩惱也不起善惡作用的心）。色界（Rupa-dhatu，色界）有三種心，除去不善心。無色界（Arupa-dhatu，無色界）有三種心，也除去不善心。無漏（Anasrava，無煩惱）有二種心：有學和無學。又欲界的善心有兩種：謂加行（努力修行）及生得（天生具有）。無覆無記心有四種：異熟生心（由業力成熟而產生的心）、威儀路心（與行為舉止相關的心）、工巧處心（與工藝技巧相關的心）以及變化心（由神通變化產生的心）。這些唯獨是生得的，比如天、龍、藥叉（Yaksa，夜叉）等，然而沒有修果心。在色界中沒有工巧處心，無色界也是這樣。應當知道善心如地獄和上界也是這樣，一切處都有。還有按照種類的異相差別，就是欲界有五種心：一、見苦所斷心（通過觀察苦諦而斷除的煩惱心），二、見集所斷心（通過觀察集諦而斷除的煩惱心），三、見滅所斷心（通過觀察滅諦而斷除的煩惱心），四、見道所斷心（通過觀察道諦而斷除的煩惱心），五、修道所斷心（通過修習道諦而斷除的煩惱心），如欲界。
【English Translation】 English version The body has already attained purity. Moreover, because that Vijnana (consciousness, the function of discernment) is eternally pure, it spontaneously enters into Nirvana (extinction, liberation) without relying on other causes. Because the continuity of this consciousness is completely severed, it no longer transmigrates in the ten directions. Because it no longer desires life and death, it is called eternally free from desire. Furthermore, all feelings are shadows of the tree of consciousness; because these feelings no longer exist at that time, it is called eternally free from shadows. All defiled consciousnesses are ultimately extinguished in the present life, hence it is called extinction. All undefiled consciousnesses, according to their order, the liberation of the Saiksa (one still learning, a trainee), is called tranquility; the liberation of the Arhat (worthy one, a perfected being), is called coolness. Because the remaining attachments are eternally extinguished, it is said to be pure. Moreover, the nature of all consciousnesses is non-defiled, because the Bhagavan (the Blessed One, the Buddha) said that the nature of all minds is originally pure. Why is this so? Because the nature of the mind is ultimately not impure, capable of producing faults, like greed and all other afflictions, nor is it solely the cause of afflictions, like form, feeling, and so on. Why is this so? Because there is certainly no defiled love arising solely in the nature of consciousness, as there is in form and so on. Therefore, Vijnanavada (the Consciousness-only school) does not establish a dwelling place for consciousness. This is called the Vijnana-skandha (aggregate of consciousness) due to the differences in dwelling. What are the differences in characteristics? They are having a greedy mind, being free from a greedy mind, having an angry mind, being free from an angry mind, and so on, as extensively described in the sutras, up to and including an unliberated mind and a completely liberated mind. This is called a difference in characteristics from one perspective. Furthermore, there are differences in characteristics according to the Dhatu (realm): in the Kama-dhatu (desire realm) there are four types of minds: wholesome mind, unwholesome mind, obscured indeterminate mind (mind with afflictions but not causing good or bad actions), and unobscured indeterminate mind (mind without afflictions and not causing good or bad actions). In the Rupa-dhatu (form realm) there are three types of minds, excluding the unwholesome mind. In the Arupa-dhatu (formless realm) there are three types of minds, also excluding the unwholesome mind. The Anasrava (undefiled) has two types of minds: those of the Saiksa and those of the Arhat. Furthermore, the wholesome mind in the desire realm has two types: those arising from effort (practice) and those arising naturally (innate). The unobscured indeterminate mind has four types: mind born from the ripening of karma, mind associated with deportment, mind associated with skillful crafts, and mind associated with transformation. These are solely innate, such as those of devas, nagas, yakshas, etc., but there is no mind resulting from cultivation. In the form realm, there is no mind associated with skillful crafts, and the same is true in the formless realm. It should be known that the wholesome mind is the same in the lower and upper realms, present everywhere. Furthermore, there are differences in characteristics according to type: in the desire realm there are five types of minds: first, the mind to be abandoned by seeing suffering; second, the mind to be abandoned by seeing the origin; third, the mind to be abandoned by seeing cessation; fourth, the mind to be abandoned by seeing the path; fifth, the mind to be abandoned by cultivation. As in the desire realm.
界有五心。如是色無色界各有五心並無漏心。總為十六。初異相心差別義。我當分別。一切有情略有三品。一未發趣定品。二雖已發趣未得定品。三已得定品。此復二種。一不清凈。二極清凈。于初品中或時起染污心。由貪等纏繞彼心故。或時起善無記心。由貪等纏暫遠離故。第二品中或時令心於內靜息。或時失念於五妙欲其心馳散。或時極靜息故。便為惛沉睡眠纏覆其心。或時為斷彼故。于凈妙境安處其心。或時于彼不正安處心便掉舉。若正安處便不掉舉。由沉掉蓋未斷滅故。于彼二品俱不寂靜。由斷滅故心得寂靜。若由如理作意。已得根本靜慮。名定心。若未得者名不定心。道究竟故。名善修心。斷究竟故。名極解脫心。與此相違。名不善修心及不解脫心。從定心已來當知是第三品。是名識蘊異相差別。複次云何諸蘊次第。謂說差別此復五種應知。一生起所作。二對治所作。三流轉所作。四住所作。五安立所作。生起所作者。謂眼色為緣能生眼識。乃至意法為緣能生意識。此中先說色蘊次說識蘊。此則是諸心所所依。由依彼故受等心所生故次。經言三和故觸。觸緣受等。是名諸蘊生起所作宣說次第。對治所作者。為欲對治四顛倒故說四念住。謂于不凈計凈顛倒。于苦計樂顛倒。于無我計我顛倒。于無常計常顛倒。
【現代漢語翻譯】 現代漢語譯本： 界有五種心。像這樣，色界、無色界各有五種心，再加上無漏心，總共有十六種。最初的異相心有差別的意義，我應當分別解說。一切有情眾生略有三種品類：一是未發起禪定的人；二是雖已發起但未得禪定的人；三是已得禪定的人。這又分為兩種：一是不清凈的；二是極清凈的。在第一品類中，有時會生起染污心，因為被貪等煩惱纏繞；有時會生起善或無記心，因為暫時遠離了貪等煩惱。在第二品類中，有時會使心在內在靜止；有時會因為失念而使心馳散於五妙欲（色、聲、香、味、觸）；有時因為過於靜止，便被昏沉睡眠所覆蓋；有時爲了斷除昏沉睡眠，便將心安住在清凈微妙的境界中；有時對清凈微妙的境界不正安住，心便掉舉；如果正安住，便不掉舉。由於沉掉蓋（昏沉和掉舉的覆蓋）尚未斷滅，所以在這兩種品類中都不寂靜。由於斷滅了沉掉蓋，心才能得到寂靜。如果通過如理作意，已經得到根本靜慮（根本禪定），就叫做定心；如果未得到，就叫做不定心。因為道已經究竟，所以叫做善修心；因為斷已經究竟，所以叫做極解脫心。與此相反，就叫做不善修心和不解脫心。從定心開始，應當知道是第三品類。這叫做識蘊的異相差別。
其次，什麼是諸蘊的次第？所說的差別有五種，應當知道：一生起所作；二對治所作；三流轉所作；四住所作；五安立所作。生起所作者，是指眼和色為緣，能生起眼識；乃至意和法為緣，能生起意識。這裡先說色蘊，再說識蘊。這是諸心所法的所依之處。由於依靠色蘊和識蘊，受等心所法才能生起，所以接著經中說『三和合故生觸』，觸緣而生受等。這叫做諸蘊生起所作的宣說次第。
對治所作者，是爲了對治四顛倒，所以說四念住。即對於不凈認為是凈的顛倒，對於苦認為是樂的顛倒，對於無我認為是我的顛倒，對於無常認為是常的顛倒。
【English Translation】 English version: There are five types of minds in the realms. Likewise, the Form Realm (色界) and Formless Realm (無色界) each have five types of minds, plus the non-outflow mind (無漏心), totaling sixteen. I shall now separately explain the different meanings of the initial differentiated mind. Generally, sentient beings can be categorized into three types: 1. Those who have not yet embarked on the path of meditation; 2. Those who have embarked but have not attained meditative stabilization; 3. Those who have attained meditative stabilization. The third type is further divided into two: 1. The impure; 2. The extremely pure. In the first category, sometimes a defiled mind arises due to being entangled by afflictions such as greed. At other times, a wholesome or neutral mind arises due to temporary separation from these afflictions. In the second category, sometimes the mind is calmed internally; at other times, due to forgetfulness, the mind wanders towards the five desirable sense objects (色、聲、香、味、觸 - forms, sounds, smells, tastes, and tactile sensations). Sometimes, due to excessive calmness, the mind is covered by drowsiness and sleep. Sometimes, to counteract this, the mind is placed on a pure and subtle object. Sometimes, if the mind is not properly placed on this object, it becomes agitated. If it is properly placed, it does not become agitated. Because the coverings of torpor and agitation (沉掉蓋) have not been eradicated, there is no tranquility in these two categories. Only when these coverings are eradicated does the mind attain tranquility. If, through appropriate mental engagement (如理作意), one has attained fundamental meditative concentration (根本靜慮), it is called a 'concentrated mind' (定心). If one has not attained it, it is called a 'non-concentrated mind' (不定心). Because the path is complete, it is called a 'well-cultivated mind' (善修心). Because severance is complete, it is called an 'extremely liberated mind' (極解脫心). The opposite of this is called a 'not well-cultivated mind' (不善修心) and a 'not liberated mind' (不解脫心). From the 'concentrated mind' onwards, know that this belongs to the third category. This is called the differentiated aspects of the consciousness aggregate (識蘊).
Furthermore, what is the order of the aggregates (蘊)? The differences that are spoken of should be understood as fivefold: 1. Arising and function; 2. Antidotal function; 3. Transmigratory function; 4. Abiding function; 5. Establishing function. 'Arising and function' refers to how eye and form are conditions for the arising of eye consciousness; and so on, up to mind and phenomena being conditions for the arising of mind consciousness. Here, the form aggregate (色蘊) is mentioned first, followed by the consciousness aggregate (識蘊). This is the basis for all mental factors (心所). Because the mental factors such as feeling arise in dependence on the form and consciousness aggregates, the sutra then speaks of 'contact arises from the coming together of the three' (三和合故生觸), and feeling arises from contact. This is called the order of explanation of the arising and function of the aggregates.
'Antidotal function' refers to the establishment of the four applications of mindfulness (四念住) in order to counteract the four inversions (四顛倒). That is, the inversion of perceiving impurity as pure, perceiving suffering as pleasure, perceiving no-self as self, and perceiving impermanence as permanence.
此中先說色蘊。次說受蘊。次說識蘊。后說想行二蘊。是名對治所作宣說次第。流轉所作者。根及境界為依止故。于現法中由二種蘊受用境界起諸雜染。謂領納境界及彩畫境界。由一種蘊造作一切善不善業。於後法中起生老等一切雜染。一是所染故最後說。住所作者。由四識住及識次第而說。是名住所作。安立所作者。謂諸世間互相見已先了其色。是故先立色蘊。次由受蘊知彼進退或苦或樂。是故次立受蘊。次由想蘊知彼如是名如是類如是性等。是故次立想蘊。次由行蘊知彼如是愚癡如是聰睿。是故次立行蘊。後由識蘊安立內我。謂于諸蘊中安立所了有苦有樂。隨起言說及愚智等。是名諸蘊安立所作宣說次第。又復依止我眾具事及我事故。應知諸蘊宣說次第。謂我依身於諸境界受用苦樂。於己於他隨起言說。謂如是名如是種類如是性等。此之二種依法非法方得積集。如是應知我眾具事。當知最後蘊是我事。
複次色蘊攝幾蘊幾界幾處幾有支幾處非處幾根耶。如色蘊如是乃至識蘊。謂色蘊攝一蘊全。十界十處全。一界一處少分。六有支少分。處非處少分。七根全。受蘊攝一蘊全。一界一處少分。一有支全。三有支少分。處非處少分。五根全。三根少分。想蘊攝一蘊全。一界一處少分。三有支少分。處非處少分。不
【現代漢語翻譯】 現代漢語譯本： 這裡首先說的是色蘊（Rūpaskandha，物質之蘊）。其次說的是受蘊（Vedanāskandha，感受之蘊）。再次說的是識蘊（Vijñānaskandha，意識之蘊）。最後說的是想蘊（Saṃjñāskandha，知覺之蘊）和行蘊（Saṃskāraskandha，意志之蘊）這二蘊。這被稱為對治所作的宣說次第。關於流轉所作：因為根（Indriya，感官）和境界（Viṣaya，對像）作為所依止，所以在現法（Dṛṣṭadharma，現世）中，由於兩種蘊——受蘊和想蘊——對境界的受用，生起各種雜染（Saṃkleśa，煩惱）。所謂領納境界以及彩畫境界。由一種蘊——行蘊——造作一切善業和不善業。在後法（Aparadharma，來世）中，生起生、老等一切雜染。因為行蘊是所染，所以最後說。關於住所所作：由四識住（Vijñānastithi，意識的四種住處）以及識的次第而說。這被稱為住所所作。關於安立所作：所謂諸世間互相看見之後，首先了解其色，所以首先安立色蘊。其次由受蘊知道他們的進退，或者苦或者樂，所以其次安立受蘊。再次由想蘊知道他們是如此的名字、如此的種類、如此的性質等等，所以再次安立想蘊。再次由行蘊知道他們是如此的愚癡、如此的聰睿，所以再次安立行蘊。最後由識蘊安立內我（Ātman，靈魂），即在諸蘊中安立所瞭解的有苦有樂，隨之生起言說以及愚癡、智慧等等。這被稱為諸蘊安立所作的宣說次第。又，依止我眾具事以及我事故，應當知道諸蘊的宣說次第。所謂我依身，于諸境界受用苦樂，對於自己、對於他人，隨之生起言說，所謂如此的名字、如此的種類、如此的性質等等。這兩種依法（Dharma，佛法）和非法（Adharma，非法）才能積集。如此應當知道我眾具事。應當知道最後的蘊是我的事。 再次，色蘊攝取幾蘊、幾界（Dhātu，界）、幾處（Āyatana，處）、幾有支（Bhavāṅga，有支）、幾處非處（Sthānāsthāna，處非處）、幾根？如色蘊一樣，乃至識蘊。所謂色蘊攝取一蘊全，十界十處全，一界一處少分，六有支少分，處非處少分，七根全。受蘊攝取一蘊全，一界一處少分，一有支全，三有支少分，處非處少分，五根全，三根少分。想蘊攝取一蘊全，一界一處少分，三有支少分，處非處少分，不
【English Translation】 English version: Here, first is discussed the Rūpaskandha (aggregate of form). Next is discussed the Vedanāskandha (aggregate of feeling). Then is discussed the Vijñānaskandha (aggregate of consciousness). Lastly are discussed the Saṃjñāskandha (aggregate of perception) and the Saṃskāraskandha (aggregate of mental formations). This is called the order of exposition for the purpose of counteracting afflictions. Regarding the purpose of transmigration: because the Indriya (sense faculties) and Viṣaya (sense objects) are the basis, in Dṛṣṭadharma (the present life), due to the enjoyment of objects by two aggregates—the aggregate of feeling and the aggregate of perception—various Saṃkleśa (defilements) arise. These are the reception of objects and the elaboration of objects. By one aggregate—the Saṃskāraskandha (aggregate of mental formations)—all good and bad karma are created. In Aparadharma (future lives), all defilements such as birth and old age arise. Because the Saṃskāraskandha is what is defiled, it is discussed last. Regarding the purpose of dwelling: it is discussed by way of the four Vijñānastithi (abodes of consciousness) and the order of consciousness. This is called the purpose of dwelling. Regarding the purpose of establishment: when beings in the world see each other, they first understand their form, therefore the Rūpaskandha is established first. Next, by the Vedanāskandha, they know their progress or regress, whether it is suffering or happiness, therefore the Vedanāskandha is established next. Again, by the Saṃjñāskandha, they know that they are such a name, such a kind, such a nature, etc., therefore the Saṃjñāskandha is established next. Again, by the Saṃskāraskandha, they know that they are so foolish, so wise, therefore the Saṃskāraskandha is established next. Finally, by the Vijñānaskandha, the Ātman (self) is established within, that is, within the aggregates, it is established that there is suffering and happiness, and speech, foolishness, wisdom, etc., arise accordingly. This is called the order of exposition for the purpose of establishing the aggregates. Furthermore, based on the things that belong to the self and the affairs of the self, the order of exposition of the aggregates should be known. That is, the self relies on the body, experiences suffering and happiness in various objects, and for oneself and for others, speech arises accordingly, such as such a name, such a kind, such a nature, etc. These two, according to Dharma (the teachings) and Adharma (non-teachings), can be accumulated. Thus, the things that belong to the self should be known. The last aggregate should be known as the affairs of the self. Again, how many aggregates, how many Dhātu (realms), how many Āyatana (sense fields), how many Bhavāṅga (limbs of existence), how many Sthānāsthāna (possibilities and impossibilities), and how many Indriya (faculties) does the Rūpaskandha (aggregate of form) encompass? Like the Rūpaskandha, and so on up to the Vijñānaskandha (aggregate of consciousness). That is, the Rūpaskandha encompasses one aggregate in its entirety, ten realms and ten sense fields in their entirety, one realm and one sense field in part, six limbs of existence in part, possibilities and impossibilities in part, and seven faculties in their entirety. The Vedanāskandha (aggregate of feeling) encompasses one aggregate in its entirety, one realm and one sense field in part, one limb of existence in its entirety, three limbs of existence in part, possibilities and impossibilities in part, five faculties in their entirety, and three faculties in part. The Saṃjñāskandha (aggregate of perception) encompasses one aggregate in its entirety, one realm and one sense field in part, three limbs of existence in part, possibilities and impossibilities in part, not
攝諸根。行蘊攝一蘊全。一界一處少分。四有支全。五有支少分。處非處少分。六根全。三根少分。識蘊攝一蘊全。七界全。一處全。一有支全。四有支少分。處非處少分。一根全。三根少分。如是有六種攝。所謂蘊攝乃至根攝。由此相攝道理。展轉相攝如應當知。
復有餘十種攝應當了知一者界攝。謂諸蘊等各自種子所攝。二者相攝。謂諸蘊等自相共相所攝。三種類攝。謂諸蘊等遍自種類所攝。四分位攝。謂諸蘊等順樂受等分位所攝。五不相離攝。謂諸蘊等由一一法及諸助伴攝一切蘊等。六者時攝。謂諸蘊等過去未來現在各自相攝。七者方攝。謂諸蘊等在此方轉或依此生即此方攝。八者全攝。謂諸蘊等五等所攝。九少分攝。謂諸蘊等各各差別少分所攝。十勝義攝。謂諸蘊等真如相所攝如是諸蘊一切攝義總有十六。如蘊乃至根亦爾。又由三法攝一切法。謂色蘊法界意處。複次依止幾處色蘊轉耶。依止幾處名所攝四蘊轉耶。謂依止六處色蘊轉。一建立處。二覆藏處。三資具處。四根處。五根住處。六有威德定所行處。依止七處名所攝四蘊轉。一樂欲。二希望。三境界。四尋伺。五正知。六清凈方便。七清凈。諸受用欲者。依止四處。住律儀者精進行者。依止一處。已得近分定者。依止一處。安住根本定者。依止一
【現代漢語翻譯】 現代漢語譯本： 攝諸根（indriya，感官）。行蘊（saṃskāra-skandha，行蘊）攝一蘊全。一界（dhātu，界）一處（āyatana，處）少分。四有支（bhavaṅga，有支）全。五有支少分。處非處（sthānāsthāna，處非處）少分。六根全。三根少分。識蘊（vijñāna-skandha，識蘊）攝一蘊全。七界全。一處全。一有支全。四有支少分。處非處少分。一根全。三根少分。如是有六種攝。所謂蘊攝乃至根攝。由此相攝道理。展轉相攝如應當知。
復有餘十種攝應當了知：一者界攝。謂諸蘊等各自種子所攝。二者相攝。謂諸蘊等自相共相所攝。三種類攝。謂諸蘊等遍自種類所攝。四分位攝。謂諸蘊等順樂受等分位所攝。五不相離攝。謂諸蘊等由一一法及諸助伴攝一切蘊等。六者時攝。謂諸蘊等過去未來現在各自相攝。七者方攝。謂諸蘊等在此方轉或依此生即此方攝。八者全攝。謂諸蘊等五等所攝。九少分攝。謂諸蘊等各各差別少分所攝。十勝義攝。謂諸蘊等真如相所攝。如是諸蘊一切攝義總有十六。如蘊乃至根亦爾。又由三法攝一切法。謂色蘊（rūpa-skandha，色蘊）法界（dharma-dhātu，法界）意處（mana-āyatana，意處）。
複次依止幾處色蘊轉耶。依止幾處名所攝四蘊轉耶。謂依止六處色蘊轉。一建立處。二覆藏處。三資具處。四根處。五根住處。六有威德定所行處。依止七處名所攝四蘊轉。一樂欲。二希望。三境界。四尋伺。五正知。六清凈方便。七清凈。諸受用欲者。依止四處。住律儀者精進行者。依止一處。已得近分定者。依止一處。安住根本定者。依止一處。
【English Translation】 English version: Grasping the indriyas (indriya, faculties). The saṃskāra-skandha (saṃskāra-skandha, aggregate of formations) encompasses one entire aggregate. A small portion of one dhātu (dhātu, element) and one āyatana (āyatana, sense base). All four bhavaṅga (bhavaṅga, limb of existence). A small portion of five limbs of existence. A small portion of sthānāsthāna (sthānāsthāna, possible and impossible cases). All six indriyas. A small portion of three indriyas. The vijñāna-skandha (vijñāna-skandha, aggregate of consciousness) encompasses one entire aggregate. All seven dhātus. One entire āyatana. One entire limb of existence. A small portion of four limbs of existence. A small portion of possible and impossible cases. One entire indriya. A small portion of three indriyas. Thus, there are six kinds of encompassing. These are the encompassing of aggregates, and so on, up to the encompassing of faculties. By this principle of mutual encompassing, mutual encompassing should be understood as appropriate.
Furthermore, ten other kinds of encompassing should be understood: First, encompassing by dhātu. This refers to the encompassing of the aggregates, etc., by their respective seeds. Second, encompassing by characteristic. This refers to the encompassing of the aggregates, etc., by their individual and common characteristics. Third, encompassing by type. This refers to the encompassing of the aggregates, etc., throughout their own types. Fourth, encompassing by division. This refers to the encompassing of the aggregates, etc., according to divisions such as pleasant feeling. Fifth, encompassing by non-separation. This refers to the encompassing of all aggregates, etc., by each individual dharma and its associated factors. Sixth, encompassing by time. This refers to the mutual encompassing of the aggregates, etc., in the past, future, and present. Seventh, encompassing by direction. This refers to the encompassing of the aggregates, etc., by the direction in which they occur or from which they arise. Eighth, encompassing entirely. This refers to the encompassing of the aggregates, etc., by the five, etc. Ninth, encompassing by a small portion. This refers to the encompassing of the aggregates, etc., by their respective differentiated small portions. Tenth, encompassing by ultimate meaning. This refers to the encompassing of the aggregates, etc., by the aspect of Suchness (tathatā). Thus, the meaning of all encompassing of the aggregates is sixteen in total. It is the same for the aggregates, and so on, up to the faculties. Furthermore, all dharmas are encompassed by three dharmas: namely, the rūpa-skandha (rūpa-skandha, aggregate of form), the dharma-dhātu (dharma-dhātu, element of dharma), and the mana-āyatana (mana-āyatana, mind base).
Furthermore, relying on how many places does the rūpa-skandha operate? Relying on how many places do the four aggregates encompassed by name operate? It is said that the rūpa-skandha operates relying on six places: First, the place of establishment. Second, the place of concealment. Third, the place of requisites. Fourth, the place of faculties. Fifth, the place where faculties reside. Sixth, the place where the samādhi of great power operates. The four aggregates encompassed by name operate relying on seven places: First, desire. Second, hope. Third, object. Fourth, investigation and examination. Fifth, right knowledge. Sixth, pure means. Seventh, purity. Those who enjoy desires rely on four places. Those who abide in discipline and those who exert themselves rely on one place. Those who have attained the preliminary stage of samādhi rely on one place. Those who abide in fundamental samādhi rely on one place.
處。如是七處略有四位應知。複次我當先說分別色蘊一一別義。然後分別名四蘊義。云何分別色蘊。嗢拖南曰。
物極微生起 安立與流業 剎那獨所行 余相雜最後
問色蘊中眼幾物所攝。答若據相攝唯有一物。謂眼識所依清凈色。若據不相離攝則有七物。謂即此眼及與身地色香味觸。若皆據界攝則有十物。即此七物界及水火風界。如眼耳鼻舌當知亦爾。此中差別者。謂耳耳識所依清凈色。鼻鼻識所依清凈色。舌舌識所依清凈色。余如前說。若身當除眼等四。何以故。由遠離彼獨可得故。此相者謂身識所依清凈色。若於外色香味觸彼所行相中。除一切根餘一切如前應知。聲及聲界不恒有故。今當別說。若於是處有聲。當知此處復增其一。應知聲界一切處增。複次色等所緣境界。如本地分已廣分別。若觸處中所說造色滑乃至勇。當知即于大種分位假施設有。謂于大種清凈性假立滑性。于大種堅實性假立重性。于大種不清凈不堅實性假立澀性及輕性。于大種不清凈慢緩性假立軟性。由水與風和合生故假立有冷。由闕任持不平等故假立飢渴及弱力。由無所闕無不平等故假立強力及飽。由不平等變異錯亂不平等故假立病。由時分變異不平等故假立老。由命根變異不平等故假立死。由血有過患不平等故假立癢
【現代漢語翻譯】 現代漢語譯本： 處。像這樣七處略有四種情況應當瞭解。接下來我將先分別解說色蘊中每一項的個別意義，然後再分別解說名四蘊的意義。如何分別色蘊？用以下的綱要來概括：
『物質、極微、生起，安立與流轉作用，剎那、獨一所行，剩餘的相、雜染與最後。』
問：色蘊中，眼由幾種物質所包含？答：如果根據相的包含關係來說，只有一種物質，即眼識所依的清凈色。如果根據不相分離的包含關係來說，則有七種物質，即眼本身以及身、地、色、香、味、觸。如果全部根據界來包含，則有十種物質，即這七種物質的界以及水、火、風界。像眼一樣，耳、鼻、舌也應當知道是類似的。這裡不同的是，耳是耳識所依的清凈色，鼻是鼻識所依的清凈色，舌是舌識所依的清凈色。其餘的如前所述。如果是身，應當去除眼等四種，為什麼呢？因為遠離它們，身可以單獨獲得。這裡的相是指身識所依的清凈色。如果在外色、香味、觸這些所緣境界中，去除一切根，其餘的一切都如前所述應當知道。聲音以及聲界不是恒常存在的，現在應當分別解說。如果在這個地方有聲音，應當知道這個地方又增加了一種。應當知道聲界在一切地方都增加。此外，色等所緣的境界，如《本地分》已經廣泛地分別解說。如果在觸處中所說的造色，如滑乃至勇，應當知道這只是在大種的分位上假立施設的。也就是說，在大種的清凈性上假立滑性，在大種的堅實性上假立重性，在大種的不清凈不堅實性上假立澀性及輕性，在大種的不清凈慢緩性上假立軟性。由於水與風和合產生，所以假立有冷。由於缺少任持，不平等，所以假立飢渴及弱力。由於沒有缺少，沒有不平等，所以假立強力及飽。由於不平等變異錯亂不平等，所以假立病。由於時分變異不平等，所以假立老。由於命根變異不平等，所以假立死。由於血有過患不平等，所以假立癢。
【English Translation】 English version: places. Thus, these seven places have four aspects that should be understood. Furthermore, I will first explain the individual meanings of each item within the Rūpa-skandha (form aggregate), and then I will separately explain the meaning of the four Nāma-skandhas (name aggregates). How to differentiate the Rūpa-skandha? The summary is as follows:
'Matter, ultimate particles, arising, establishment and function, momentariness, unique object, remaining characteristics, defilements, and the end.'
Question: Within the Rūpa-skandha, how many material elements are included in the eye? Answer: If based on the inclusion of characteristics, there is only one material element, namely the pure form that is the basis of eye consciousness (cakṣur-vijñāna). If based on inseparable inclusion, there are seven material elements, namely the eye itself, as well as body, earth (pṛthivī), color (varṇa), smell (gandha), taste (rasa), and touch (sparśa). If based entirely on the inclusion of dhātu (elements/realms), there are ten material elements, namely the realms of these seven material elements, as well as the realms of water (āpas), fire (tejas), and wind (vāyu). Just as with the eye, it should be understood that the ear (śrotra), nose (ghrāṇa), and tongue (jihvā) are similar. The difference here is that the ear is the pure form that is the basis of ear consciousness (śrotra-vijñāna), the nose is the pure form that is the basis of nose consciousness (ghrāṇa-vijñāna), and the tongue is the pure form that is the basis of tongue consciousness (jihvā-vijñāna). The rest is as previously stated. If it is the body (kāya), the four, eye etc., should be removed. Why? Because the body can be obtained independently, away from them. This characteristic refers to the pure form that is the basis of body consciousness (kāya-vijñāna). In the objective realms of external color, smell, taste, and touch, everything else should be understood as before, except for the removal of all the sense faculties (indriya). Sound (śabda) and the sound realm (śabda-dhātu) are not constant, so they should be explained separately now. If there is sound in a place, it should be known that one more is added to that place. It should be known that the sound realm is added everywhere. Furthermore, the objective realms of form etc., have already been extensively explained in the Yogācārabhūmi-śāstra (local section). If the created forms mentioned in the touch realm (spraṣṭavya-dhātu), such as smoothness (slakṣṇatva) to courage (śūratva), it should be known that these are merely provisional designations established on the divisions of the Mahābhūtas (great elements). That is to say, smoothness is provisionally established on the purity of the great elements, heaviness (gurutva) is provisionally established on the solidity of the great elements, roughness (karkasatva) and lightness (laghutva) are provisionally established on the impurity and non-solidity of the great elements, and softness (mṛdutva) is provisionally established on the impurity and slowness of the great elements. Because water and wind combine to produce it, coldness (śītatva) is provisionally established. Because of the lack of support and inequality, hunger (bubukṣā), thirst (pipāsā), and weakness (durbalatva) are provisionally established. Because there is no lack and no inequality, strength (balatva) and satiety (tṛpti) are provisionally established. Because of unequal changes, distortions, and unequal conditions, illness (vyādhi) is provisionally established. Because of temporal changes and inequality, old age (jarā) is provisionally established. Because of changes in the life force (jīvitendriya) and inequality, death (maraṇa) is provisionally established. Because of the faults and inequality of blood, itching (kaṇḍū) is provisionally established.
。由惡飲食不平等故假立悶絕。由地與水和合生故假立黏。由往來勞倦不平等故假立疲極。若遠離彼由平等故假立憩息。由除垢等離萎悴故假立勇銳。如是一切說諸大種總有六位。謂凈不凈位。堅不堅位。慢緩位。和合位。不平等位。平等位。如是六位復開為八。若八若六平等平等。複次一切色乃至觸。皆二識所識。謂自識所識及意識所識。或漸或頓。眼等五根一意識所識。
複次色界中無現香味然有彼界。何以故。此二皆是假食攝故。由無此二鼻舌二識亦無。此就現行說非就界說。
如是一切色蘊所攝色中。九種是實物有。觸所攝中四大種是實物有。當知所餘唯是假有。墮法處色亦有二種。謂實有假有。若有威德定所行境猶如變化。彼果彼境及彼相應識等境色是實物有。若律儀色不律儀色皆是假有。又定所行色若依此係定。即由此係大種所造。又此定色但是世間有漏無漏由定而生。非出世間由此定色有戲論行定為因故。又非一切所有定心皆有能生此色功能。唯一類有如能起化。謂不思惟。但由先時作意所引。離諸闇昧極善清凈明瞭現前。當知是定乃能生色。若定力勵數數思惟。假勝解力而得見者。當知不能生起此色。又復此色雖非出世定之所行。然由彼定增上力故有一能現。當知此事不可思議。
【現代漢語翻譯】 現代漢語譯本：由於不良飲食不均衡，所以假設有悶絕（昏厥）。由於地和水結合，所以假設有黏性。由於往來勞累不均衡，所以假設有疲憊。如果遠離這些，由於均衡，所以假設有休息。由於去除污垢等，遠離萎靡不振，所以假設有勇猛銳利。像這樣，所有關於諸大種的說法總共有六種狀態：即清凈和不清凈狀態，堅硬和不堅硬狀態，緩慢和快速狀態，和合狀態，不均衡狀態，均衡狀態。這六種狀態又可以分為八種。無論是八種還是六種，都是平等無別的。此外，一切色（形態）乃至觸（觸覺），都是兩種識所認識的：即自識所認識的和意識所認識的，或者逐漸或者頓悟。眼等五根由一個意識所認識。 此外，在**中沒有實際的香味，但有香味的界（範圍）。為什麼呢？因為這兩種都屬於假食所攝。由於沒有這兩種，鼻識和舌識也就沒有了。這是就現行（當下）來說的，不是就界（範圍）來說的。 像這樣，在一切色蘊（色蘊：構成物質存在的要素）所包含的色中，有九種是實物存在的。觸所包含的四大種是實物存在的。應當知道其餘的都只是假有。屬於法處色（法處色：意識的對象）也有兩種，即實有和假有。如果有威德的禪定所行之境，就像變化一樣，那些果、那些境界以及與那些相應的識等的境界色是實物存在的。如果是律儀色（律儀色：遵守戒律而產生的色）和不律儀色（不律儀色：不遵守戒律而產生的色），都是假有的。此外，禪定所行之色，如果是依於此系的禪定，就是由此係的大種所造。而且這種禪定之色只是世間有漏（有煩惱）和無漏（無煩惱）由禪定而生，不是出世間的，因為這種禪定之色有戲論（虛妄分別）的行為，以禪定為因。而且不是所有禪定之心都有能生起此色（禪定所生之色）的功能，只有一類有，就像能起變化一樣，即不思惟，只是由先前的作意所引導，遠離各種昏暗，極其善良清凈，明瞭地顯現。應當知道這種禪定才能生色。如果禪定力微弱，數數思惟，憑藉虛假的勝解力而得見者，應當知道不能生起此色。而且，這種色雖然不是出世禪定所行之境，但由於那個禪定的增上力，有一種能夠顯現。應當知道這件事是不可思議的。
【English Translation】 English version: Because of the inequality of bad diet, 'mun jue' (fainting) is falsely established. Because earth and water combine, 'nian' (stickiness) is falsely established. Because of the inequality of going back and forth and being tired, 'pi ji' (exhaustion) is falsely established. If one is far away from these, because of equality, 'qi xi' (rest) is falsely established. Because of removing dirt and so on, and being away from withering, 'yong rui' (bravery and sharpness) is falsely established. Like this, all statements about the 'zhu da zhong' (the great elements) have a total of six states: namely, the pure and impure states, the hard and not hard states, the slow and fast states, the harmonious state, the unequal state, and the equal state. These six states can be further divided into eight. Whether it is eight or six, they are equal and without difference. Furthermore, all 'se' (form) up to 'chu' (touch) are recognized by two kinds of consciousness: namely, that which is recognized by self-consciousness and that which is recognized by consciousness, either gradually or suddenly. The five roots of the eye, etc., are recognized by one consciousness. Furthermore, there is no actual fragrance or taste in **, but there is the 'jie' (realm) of fragrance and taste. Why? Because these two are both included in 'jia shi' (false food). Because there are not these two, the nose consciousness and tongue consciousness also do not exist. This is in terms of 'xian xing' (present action), not in terms of 'jie' (realm). Like this, among all the 'se yun' (skandha of form: the element constituting material existence) included in 'se', nine kinds are real existences. The four great elements included in 'chu' (touch) are real existences. It should be known that the rest are only false existences. 'Fa chu se' (form of the dharma realm: object of consciousness) also has two kinds, namely real existence and false existence. If there is a realm of meditation with power and virtue, like transformation, those fruits, those realms, and the realms of the corresponding consciousnesses, etc., are real existences. If it is 'lu yi se' (form of discipline: form arising from observing precepts) and 'bu lu yi se' (form of non-discipline: form arising from not observing precepts), they are all false existences. Furthermore, the form practiced in meditation, if it relies on the meditation of this system, is created by the great elements of this system. Moreover, this form of meditation is only worldly, with 'you lou' (afflictions) and 'wu lou' (no afflictions), born from meditation, not transcendent, because this form of meditation has the behavior of 'xi lun' (playful discourse), with meditation as the cause. Moreover, not all meditative minds have the function of generating this form (form born from meditation), only one kind has, like being able to create transformations, namely, not thinking, but only guided by previous intention, far away from all darkness, extremely good and pure, clearly appearing. It should be known that this kind of meditation can generate form. If the power of meditation is weak, and one repeatedly thinks, relying on the power of false superior understanding to see, it should be known that this form cannot be generated. Moreover, although this form is not the realm practiced by transcendent meditation, because of the increasing power of that meditation, there is one that can manifest. It should be known that this matter is inconceivable.
問欲色二界實物有色何差別耶。答色界諸色清凈最勝能發光明。又極微細下地諸根所不行故又無有苦。依彼諸色苦受不生故。欲界不爾。是名差別。
複次色蘊略由六相應知。一自相。二共相。三能依所依相屬相。四受用相。五業相。六微細相。自相者。謂地等以堅等為相。眼等以各別清凈色為相。共相者。謂一切色皆變礙相。能依所依相。屬相者。大種為所依。造色是能依。受用相者。為內色處有所受用增上力故。外色境界差別而生。或有色聚唯有堅生。或唯有濕或唯有暖。或唯有動或和合生。為欲隨順內諸色處受用差別故。業相者。謂地等諸大種。以依持攝受成熟增長為相。復有餘業后當廣說。微細相者。謂極微相。
複次微細性略有三種。一損減微細性。二種類微細性。三心自在轉微細性。損減微細性者。謂分析諸色至最細位。名曰極微。種類微細性者。謂風等色及中有色。心自在轉微細性者。謂色無色二界諸色。如經說。有等心諸天。曾於人中如是如是資熏磨瑩其心。隨此修力住一毛端空量地處。展轉更互不相妨礙。如是等輩應當思惟觀察色蘊物類差別。問諸極微色由幾種相建立應知。答略說由五種相。若廣建立如本地分。何等為五。一由分別故。二由差別故。三由獨立故。四由助伴故。五由
【現代漢語翻譯】 現代漢語譯本：問：色界和欲界的實物在顏色上有何差別？答：色界的顏色清凈且最為殊勝，能夠發出光明。而且極其微細，不是地獄眾生的根識所能感知的，因此沒有痛苦。因為依靠那些顏色，痛苦的感受不會產生。欲界則不是這樣。這就是它們之間的差別。
其次，色蘊（rupa-skandha）大致可以通過六個方面來了解：一、自相（svalaksana）；二、共相（samanya-laksana）；三、能依和所依的相屬關係；四、受用相；五、業相；六、微細相。自相是指，地等以堅硬等為特徵，眼等以各自清凈的顏色為特徵。共相是指，一切顏色都具有變礙的特徵。能依和所依的相屬關係是指，四大種（mahabhuta）是所依，所造色（upadaya-rupa）是能依。受用相是指，爲了使內色處（ayatana）有所受用和增長的力量，外色境界的差別才會產生。或者有的色聚只有堅硬的性質，有的只有潮濕的性質，有的只有溫暖的性質，有的只有運動的性質，或者這些性質和合而生。這是爲了順應內在諸色處受用的差別。業相是指，地等四大種，以依持、攝受、成熟、增長為特徵。還有其他的業，以後會詳細說明。微細相是指，極微（paramanu）的相。
其次，微細性大致有三種：一、損減微細性；二、種類微細性；三、心自在轉微細性。損減微細性是指，分析諸色到最細的程度，稱為極微。種類微細性是指，風等顏色以及中有（antarabhava）的顏色。心自在轉微細性是指，色界和無色界（arupa-dhatu）的各種顏色。如經中所說，有些等心天的眾生，曾經在人間如此這般地資養、磨練他們的心，憑藉這種修行的力量，能夠住在一根毛髮的尖端那麼大的地方，互相之間不會妨礙。像這樣的人，應當思維觀察色蘊的物類差別。問：諸極微色應該通過幾種相的建立來了解？答：簡略地說，通過五種相。如果詳細建立，就像《本地分》（vastu）所說的那樣。哪五種呢？一、由分別的緣故；二、由差別的緣故；三、由獨立的緣故；四、由助伴的緣故；五、由...
【English Translation】 English version: Question: What is the difference in color between the real objects of the Form Realm (rupa-dhatu) and the Desire Realm (kama-dhatu)? Answer: The colors of the Form Realm are pure and most excellent, capable of emitting light. Moreover, they are extremely subtle and cannot be perceived by the senses of beings in the lower realms, therefore there is no suffering. Because relying on those colors, the feeling of suffering does not arise. The Desire Realm is not like this. This is the difference.
Furthermore, the Aggregate of Form (rupa-skandha) can be understood roughly through six aspects: 1. Intrinsic characteristic (svalaksana); 2. Common characteristic (samanya-laksana); 3. The relationship of dependence and support; 4. The aspect of enjoyment; 5. The aspect of karma; 6. The aspect of subtlety. The intrinsic characteristic refers to earth, etc., having hardness, etc., as their characteristic, and the sense organs such as the eye, etc., having their respective pure colors as their characteristic. The common characteristic refers to all colors having the characteristic of change and obstruction. The relationship of dependence and support refers to the great elements (mahabhuta) being the support and the derived form (upadaya-rupa) being what depends. The aspect of enjoyment refers to the differences in the external realm of color arising because the internal sense bases (ayatana) have the power to enjoy and increase. Or some aggregates of color only have the quality of hardness, some only have the quality of moisture, some only have the quality of warmth, some only have the quality of motion, or these qualities arise in combination. This is in order to accord with the differences in the enjoyment of the internal sense bases. The aspect of karma refers to the great elements such as earth, etc., having the characteristics of supporting, embracing, maturing, and increasing. There are other karmas that will be explained in detail later. The aspect of subtlety refers to the aspect of the ultimate particle (paramanu).
Furthermore, subtlety has roughly three types: 1. Subtlety of reduction; 2. Subtlety of type; 3. Subtlety of the mind's free transformation. Subtlety of reduction refers to analyzing all colors to the finest degree, which is called the ultimate particle. Subtlety of type refers to colors such as wind and the colors of the intermediate state (antarabhava). Subtlety of the mind's free transformation refers to the various colors of the Form Realm (rupa-dhatu) and the Formless Realm (arupa-dhatu). As the sutra says, some beings of the Devas of Equal Mind, having nourished and polished their minds in the human realm in such and such a way, are able to dwell in a space the size of the tip of a hair, without obstructing each other, by the power of this practice. Such beings should contemplate and observe the differences in the categories of objects within the Aggregate of Form. Question: Through how many aspects of establishment should the ultimate particles of color be understood? Answer: Briefly speaking, through five aspects. If established in detail, as it is said in the 'Ground Section' (vastu). What are the five? 1. Because of distinction; 2. Because of difference; 3. Because of independence; 4. Because of assistance; 5. Because of...
無分故。分別建立者。謂由分別覺慧分析諸色。至極邊際建立極微。非由體有。是故極微無生無滅。亦非色聚集極微成。差別建立者。略說極微有十五種。謂眼等根有五極微。色等境界亦五極微。地等極微復有四種。法處所攝實物有色極微有一。獨立建立者。謂事極微建立自相故。助伴建立者。謂聚極微。所以者何。於一地等極微處。所有餘極微同聚一處不相舍離。是故依此立聚極微。問何因緣故諸有對法同處一處不相舍離。而不說名無對性耶。答隨順轉故。由彼展轉相隨順生不相妨礙。又由如是種類之業增上所感如是而生。何以故。一切色聚一切色根共受用故。若異此者。一切聚中非有一切地等諸色不相舍離。若爾眼等諸識境界。便不遍滿一切聚中。如是應無遍滿受用。是故當知定有諸色同一處所不相舍離。又有諸色。或於是處互相妨礙。或於是處不相妨礙。如中有色等。而彼諸色非無對性。此中道理當知亦爾。無分建立極微者。謂非彼極微更有餘分。非聚性故。諸聚極微可有細分。若極微處即唯此處。更無細分可以分析。
問如是所說五相極微復有五眼。所謂肉眼。天眼。聖慧眼。法眼。佛眼。當言幾眼用幾極微為所行境。答當言除肉眼天眼所餘眼用一切極微為所行境。何以故。以彼天眼唯取聚色中表上下
【現代漢語翻譯】 現代漢語譯本 沒有分割的原因。建立分別，是指通過分別覺慧分析諸色，直至最極端的邊際，建立極微（paramāṇu，最小的物質單位）。這並非由於極微本身具有實體。因此，極微沒有產生和消滅。也不是顏色聚集極微而成的。 差別建立，簡略地說，極微有十五種。即眼等五根有五種極微，色等五境也有五種極微，地等極微又有四種，法處所攝的實物有色極微有一種。 獨立建立，是指事物極微建立自身的體相。 助伴建立，是指聚集的極微。為什麼這樣說呢？在一個地等極微處，所有其餘的極微一同聚集在一處，不互相舍離。因此，依據這個道理，建立聚集的極微。 問：什麼因緣導致有對法（sapratiha, 有相互作用的法）同處一處，不互相舍離，卻不能稱之為無對性（apratiha, 無相互作用的性質）呢？ 答：因為它們隨順運轉。由於它們輾轉相隨順而生，不互相妨礙。又由於這樣的種類之業增上所感，所以這樣產生。為什麼呢？因為一切色聚（rūpaskandha, 色蘊），一切色根（rūpendriya, 色根）共同受用。如果不是這樣，一切聚中就不會有一切地等諸色不相舍離。 如果這樣，眼等諸識的境界，便不能遍滿一切聚中。這樣就應該沒有遍滿受用。因此，應當知道一定有諸色在同一處所不相舍離。又有諸色，或者在這個地方互相妨礙，或者在這個地方不互相妨礙，如中有色等。而那些顏色並非無對性。其中的道理應當知道也是這樣。 無分建立極微，是指那個極微沒有其餘的部分。因為它不是聚集的性質。聚集的極微可能有細微的部分。如果極微處就是這個地方，就沒有更細微的部分可以分析了。 問：像這樣所說的五相極微，又有五眼，即肉眼（māṃsa-cakṣus, 凡人的眼睛），天眼（divya-cakṣus, 天人的眼睛），聖慧眼（prajñā-cakṣus, 聖者的智慧之眼），法眼（dharma-cakṣus, 菩薩的眼睛），佛眼（buddha-cakṣus, 佛的眼睛）。應當說哪幾隻眼睛以哪幾種極微作為所行境呢？ 答：應當說除了肉眼和天眼之外，其餘的眼睛都以一切極微作為所行境。為什麼呢？因為天眼只能取聚色中表面的上下。
【English Translation】 English version There is no division because of the absence of parts. The establishment of distinctions refers to the analysis of various forms (rūpa) by means of discriminating wisdom (vikalpa-jñāna), establishing the ultimate particle (paramāṇu) at the extreme boundary. This is not due to the particle having an inherent substance. Therefore, the ultimate particle has no arising and no ceasing. Nor is it formed by the aggregation of colors into ultimate particles. The establishment of differences: Briefly speaking, there are fifteen types of ultimate particles. That is, the five sense faculties such as the eye have five types of ultimate particles, the five sense objects such as color also have five types of ultimate particles, the ultimate particles of earth, etc., have four types, and there is one type of colored ultimate particle that is a real object included in the sphere of the Dharma. Independent establishment refers to the establishment of its own characteristic by the ultimate particle of a thing. Establishment by association refers to the aggregated ultimate particles. Why is this so? At the location of one ultimate particle of earth, etc., all other ultimate particles gather together in one place without separating from each other. Therefore, based on this principle, the aggregated ultimate particle is established. Question: What is the reason that phenomena with opposition (sapratiha) are in the same place, do not separate from each other, but are not called non-opposing (apratiha)? Answer: Because they turn in accordance with each other. Because they arise in mutual accordance and do not obstruct each other. Also, they arise in this way due to the influence of karma of this kind. Why? Because all aggregates of form (rūpaskandha), all sense faculties of form (rūpendriya) are jointly experienced. If it were otherwise, not all colors of earth, etc., would be inseparable in all aggregates. If so, the objects of the consciousnesses such as the eye would not pervade all aggregates. Thus, there should be no pervasive experience. Therefore, it should be known that there are definitely colors that are in the same place and do not separate from each other. There are also colors that either obstruct each other in this place or do not obstruct each other in this place, such as intermediate colors, etc. And those colors are not non-opposing. The principle in this should also be known to be the same. The establishment of indivisible ultimate particles refers to the fact that the ultimate particle does not have any other parts. Because it is not of an aggregate nature. Aggregated ultimate particles may have subtle parts. If the location of the ultimate particle is only this place, then there are no more subtle parts that can be analyzed. Question: Like the five-aspect ultimate particles mentioned, there are also five eyes, namely the flesh eye (māṃsa-cakṣus, physical eye), the divine eye (divya-cakṣus, celestial eye), the wisdom eye (prajñā-cakṣus, eye of wisdom), the Dharma eye (dharma-cakṣus, eye of Dharma), and the Buddha eye (buddha-cakṣus, eye of Buddha). How many of these eyes should be said to take how many types of ultimate particles as their objects? Answer: It should be said that all eyes except the flesh eye and the divine eye take all ultimate particles as their objects. Why? Because the divine eye only takes the upper and lower surfaces of aggregated colors.
前後兩邊若明若闇。必不能取極微處所。由極微體以慧分析而建立故。
問何故說極微無生無滅耶。答由諸聚色最初生時全分而生。最後滅時不至極微位。中間盡滅猶如水滴。
復由五相應知名不如理思議極微。謂於色聚中有諸極微自性而住。應知名初不如理思議極微。或謂極微有生有滅。或謂極微與余極微或合或散。或謂眾色于極微量積集而住。或謂極微能生別異眾多色聚。應知名后不如正理思議極微。故應方便以如理思思議極微。斷此五種非理思議。
複次建立極微當知有五種勝利。謂由分析一合聚色安立方便。于所緣境便能清凈廣大修習。是初勝利。又能漸斷薩迦耶見。是第二勝利。如能漸斷薩迦耶見。如是亦能漸斷憍慢。是第三勝利。又能漸伏諸煩惱纏。是第四勝利。又能速疾除遣諸相。是第五勝利。如是等類應當如理思惟極微複次略說色物生當知有五種。何等為五。一依止生。二種子生。三勢引生。四攝受生。五損減生。
云何依止生。謂于所依大種處所。有餘所造色生。故如是說由四大種造所造色是同一處攝持彼義。又若於此色積聚中。有彼大種及所造色自相可得。當知此中即有彼法。若於此處彼法自相都不可得。當知此處無有彼法。是名總建立有非有相。若有說言於此處所彼
【現代漢語翻譯】 現代漢語譯本：前後兩邊如果既不明亮也不昏暗，必定不能達到最小的微粒之處。因為極微的本體是通過智慧分析而建立的。
問：為什麼說極微無生無滅呢？答：因為各種聚集的色法最初產生時是全部分而生，最後滅亡時不會到達極微的階段，中間就完全滅盡，就像水滴一樣。
再者，由於五種相應的認知，可知不如理地思議極微。即認為在色聚中有各種極微以其自性而存在，應當知道這是最初不如理地思議極微。或者認為極微有生有滅，或者認為極微與其他的極微或合或散，或者認為眾多的色法在極微的量上積累聚集而存在，或者認為極微能夠產生別異的眾多色聚，應當知道這是後來不如理地思議極微。所以應當方便地以如理的思惟來思議極微，斷除這五種非理的思議。
其次，建立極微應當知道有五種勝利。即通過分析一個聚合的色法，安立方便，對於所緣的境界便能夠清凈廣大地修習，這是最初的勝利。又能夠逐漸斷除薩迦耶見（認為五蘊和合的身體為我的錯誤見解），這是第二種勝利。如能逐漸斷除薩迦耶見，這樣也能逐漸斷除憍慢（驕傲自滿）。這是第三種勝利。又能逐漸降伏各種煩惱纏縛，這是第四種勝利。又能迅速地去除各種表相，這是第五種勝利。像這些等等，應當如理地思惟極微。再次，簡略地說，色法的產生應當知道有五種。哪五種呢？一、依止生；二、種子生；三、勢引生；四、攝受生；五、損減生。
什麼是依止生呢？即在所依的大種（地、水、火、風）處所，有其餘所造的色法產生。所以這樣說，由四大種造作所造的色法，是同一處所攝持的意義。又如果在某個色法積聚中，有那些大種和所造的色法，它們的自相可以得到，應當知道這裡面就有那些法。如果在某個處所，那些法的自相都不能得到，應當知道這個處所沒有那些法。這叫做總的建立有和沒有的相。如果有人說在某個處所，那些
【English Translation】 English version: If the front and back are neither bright nor dark, one will certainly not be able to grasp the smallest particle. This is because the nature of the ultimate particle is established through wisdom analysis.
Question: Why is it said that the ultimate particle is neither produced nor destroyed? Answer: Because when various aggregates of form first arise, they arise entirely in parts, and when they finally perish, they do not reach the stage of ultimate particles, but are completely extinguished in between, like a drop of water.
Furthermore, due to five corresponding cognitions, it is known that it is irrational to contemplate the ultimate particle. That is, believing that in a form aggregate there are various ultimate particles existing in their own nature, one should know that this is the initial irrational contemplation of the ultimate particle. Or believing that the ultimate particle is produced and destroyed, or believing that the ultimate particle combines or disperses with other ultimate particles, or believing that numerous forms accumulate and exist in the quantity of ultimate particles, or believing that the ultimate particle can produce different and numerous form aggregates, one should know that this is the later irrational contemplation of the ultimate particle. Therefore, one should skillfully contemplate the ultimate particle with rational thought, and eliminate these five kinds of irrational thoughts.
Secondly, establishing the ultimate particle, one should know that there are five benefits. That is, by analyzing a combined form aggregate and establishing a method, one can purify and extensively cultivate the object of focus, which is the initial benefit. Furthermore, one can gradually eliminate Satkayadristi (the false view of considering the body composed of the five aggregates as 'I'), which is the second benefit. Just as one can gradually eliminate Satkayadristi, one can also gradually eliminate pride. This is the third benefit. Furthermore, one can gradually subdue various afflictive entanglements, which is the fourth benefit. Furthermore, one can quickly remove various appearances, which is the fifth benefit. Like these and so on, one should rationally contemplate the ultimate particle. Again, briefly speaking, the arising of form should be known to have five kinds. What are the five? First, dependent arising; second, seed arising; third, momentum arising; fourth, reception arising; fifth, diminution arising.
What is dependent arising? That is, in the place of the supporting great elements (earth, water, fire, wind), other derived forms arise. Therefore, it is said that the meaning of the four great elements creating the derived forms is that they are held in the same place. Furthermore, if in a certain form aggregate, those great elements and derived forms, their own characteristics can be obtained, one should know that those dharmas are present there. If in a certain place, the characteristics of those dharmas cannot be obtained at all, one should know that those dharmas are not present in that place. This is called the general establishment of the aspect of existence and non-existence. If someone says that in a certain place, those
法自相雖不可得然必有者。今應問彼。此不可得與可得者。為物是等為不等耶。若物等者。物既是等而不可得。不應道理。若不等者。為即此量說物不等。為據威勢說不等耶。若即此量說不等者。少分自相亦不可得。不應道理。若據威勢說不等者。離彼自相有餘威勢不可得故。不應道理。如是等類當知名依止生。
云何種子生。謂所有色各從自種子所生如堅硬聚。或時遇緣便生流濕。流濕遇緣復生堅硬。不暖生暖暖復生冷。不動生動動生不動。如是好色惡色等差別應知。由如是等雖無自相然有其界。從彼彼聚彼彼色法差別而生。如是等類當知名種子生。
云何勢引生。謂內色根增上力故。外分差別相續而生。謂器世界等。又由先業勢所引故。內諸色處差別而生。又復諸天或現前欲或不現前欲。及北拘盧洲所有資具。當知多分勢引而生差別而轉。人中相續生者唯有器世界。如是等類當知名勢引生。
云何攝受生。謂遇彼彼攝受緣故。彼彼色法展轉增益勝上而生。猶如水等潤萌芽等。如是等類名攝受生。與此相違應知名損減生。
複次諸聚色生時。如種種物石磨為末以水和合團雜而生。非如苣蕂麥豆等聚。何以故。隨彼生因增上力故。如是而生為有用故。
問若一切行皆自種子所生。何因
【現代漢語翻譯】 現代漢語譯本： 法的自性雖然不可得，但必定存在。現在應該問他們，這不可得與可得之物，是相同還是不同呢？如果相同，既然事物相同卻不可得，這不合道理。如果不同，是就其量來說事物不同，還是就其威勢來說不同呢？如果就其量來說不同，那麼少分的自性也是不可得的，這不合道理。如果就其威勢來說不同，那麼離開那個自性，其他的威勢也是不可得的，這也不合道理。像這些情況，應當知道是依止生（nidāna-prabhava）。
什麼是種子生（bīja-prabhava）？就是所有色法各自從自己的種子所生，比如堅硬的聚集。有時遇到因緣便產生流動潮濕，流動潮濕遇到因緣又產生堅硬。不暖產生暖，暖又產生冷。不動產生動，動產生不動。像這樣，好的顏色、壞的顏色等差別應當知道。由於像這些情況，雖然沒有自性，但有它的界限，從那些聚集，那些色法的差別而產生。像這些情況，應當知道是種子生。
什麼是勢引生（karma-prabhava）？就是內在色根增上的力量，導致外在部分的差別相續產生，比如器世界等。又由於先前的業力所牽引，內在的諸色處差別產生。還有諸天或者現前有慾望或者不現前有慾望，以及北俱盧洲（Uttarakuru）所有的資具，應當知道大部分是勢引而生，差別地運轉。人中相續產生的事物只有器世界。像這些情況，應當知道是勢引生。
什麼是攝受生（āhāra-prabhava）？就是遇到那些攝受的因緣，那些色法輾轉增益，殊勝地產生。猶如水等滋潤萌芽等。像這些情況，叫做攝受生。與此相反，應當知道是損減生。
再次，諸聚集的色法產生時，就像用種種東西，用石磨磨成粉末，用水和合團聚而產生。不像苣蕂、麥豆等聚集。為什麼呢？隨著那些產生的原因增上的力量，像這樣產生是爲了有用處。
問：如果一切行都是從自己的種子所生，那麼為什麼……
【English Translation】 English version: The self-nature of phenomena, though unattainable, must exist. Now, one should ask them: Are these unattainable and attainable things the same or different? If they are the same, it is unreasonable that things are the same yet unattainable. If they are different, is it said that things are different in terms of quantity, or in terms of power? If it is said that they are different in terms of quantity, then even a small portion of self-nature is unattainable, which is unreasonable. If it is said that they are different in terms of power, then apart from that self-nature, other powers are unattainable, which is also unreasonable. Such instances should be known as arising from dependence (nidāna-prabhava).
What is arising from seed (bīja-prabhava)? It is that all forms arise from their own seeds, such as a gathering of hardness. Sometimes, when encountering conditions, they give rise to flowing moisture, and flowing moisture, when encountering conditions, again gives rise to hardness. Non-warmth gives rise to warmth, and warmth again gives rise to cold. Non-movement gives rise to movement, and movement gives rise to non-movement. Like this, the differences between good and bad colors, etc., should be understood. Because of such instances, although there is no self-nature, there is its boundary, arising from those gatherings, those differences in form-dharmas. Such instances should be known as arising from seed.
What is arising from force (karma-prabhava)? It is that the increasing power of the internal sense faculties causes the continuous arising of differences in external parts, such as the container world, etc. Also, due to the force drawn by previous karma, the differences in the internal sense bases arise. Furthermore, the various heavens, whether with or without manifest desire, and all the resources of Uttarakuru (北俱盧洲), should be known as mostly arising from force, operating with differences. Among humans, only the container world arises continuously. Such instances should be known as arising from force.
What is arising from nourishment (āhāra-prabhava)? It is that upon encountering those nourishing conditions, those form-dharmas mutually increase and arise in a superior manner, like water nourishing sprouts, etc. Such instances are called arising from nourishment. The opposite of this should be known as arising from diminution.
Furthermore, when aggregates of form arise, it is like various things ground into powder by a stone mill, mixed and combined with water to produce a mass. It is not like a gathering of jute, wheat, beans, etc. Why? Because according to the increasing power of those causes of arising, they arise in this way for a useful purpose.
Question: If all actions arise from their own seeds, then why...
緣故說諸大種造所造色。答由彼變異而變異故。彼所建立及任持故。由三因緣大種變異令所造色變異而轉。一士夫用故。二業所作故。三由勝定故。士夫用者。謂由地大所打觸故。器差別故。田差別故。令所造色變異可得。或由水所潤等火所熟等風所燥等。令所造色變異可得。當知是名由彼大種士夫用故令所造色變異而生。業所作者。隨業勢力先大種生。后隨彼力色變異生。是名業所作故。由勝定者。勝定力故先起大種。然後造色變異而生。當知是名由勝定故大種變異因此造色變異而生。
複次略由五緣所有大種令其異果轉成異果。何等為五。一大種力故。二士夫用力故。三明咒力故。四神通力故。五業所作力故。
問從此沒已。何因何緣。中有色聚續得生耶。答當知此色用自種子為因。感生業為緣。
問何因得知有中有耶。答從此沒已。若無所依諸心心所。無有道理轉至余方故。不應如響唯惑亂故。不應如影彼不滅故。亦不應說如取所緣。非行往故。由如是等所說譬喻。不應道理。是故當知定有中有。如是等類應當思惟色蘊生起復次色蘊生時誰為先首據其處所。依此處所餘色轉耶。當知大種先據處所。后余造色依此處轉。唯諸大種於此處所現前。障礙所餘造色自相遍滿。當知由彼勢力任持有所據
【現代漢語翻譯】 現代漢語譯本：問：因為什麼緣故說『諸大種』（四大元素）能造作『所造色』（由四大元素所產生的色法）？答：因為『所造色』隨著『諸大種』的變異而變異，並且『所造色』由『諸大種』所建立和任持。由於三種因緣，『諸大種』的變異導致『所造色』的變異和轉變：一是士夫（人為）的作用；二是業力所作；三是由殊勝禪定力所致。士夫的作用是指，由於地大（地元素）的打擊觸碰，或者因為器皿的差別，或者因為田地的差別，使得『所造色』的變異可以觀察到。或者由於水大（水元素）的潤濕等，火大（火元素）的燒煮等，風大（風元素）的乾燥等，使得『所造色』的變異可以觀察到。應當知道，這被稱為由於『諸大種』的士夫作用，使得『所造色』變異而生。業力所作是指，隨著業力的勢力，先產生『諸大種』，然後隨著這些『大種』的力量，『所造色』發生變異而生。這被稱為業力所作。由殊勝禪定力所致是指，由於殊勝禪定力的作用，先產生『諸大種』，然後『所造色』發生變異而生。應當知道，這被稱為由於殊勝禪定力的作用，『諸大種』變異，因此『所造色』變異而生。 再次，大致由於五種因緣，所有『大種』使其不同的果報轉變成不同的果報。是哪五種呢？一是『大種』的力量；二是士夫用力的作用；三是明咒的力量；四是神通的力量；五是業力所作的力量。 問：從此（生命）終結之後，因為什麼原因，什麼緣故，『中有』（中陰身）的色聚能夠繼續獲得生起呢？答：應當知道，這個色聚以自身的種子為因，以感生業為緣。 問：根據什麼原因得知有『中有』存在呢？答：從此（生命）終結之後，如果沒有所依，所有的心和心所（心理活動）就沒有道理轉移到其他地方。不應該像回聲一樣，僅僅是迷惑擾亂；不應該像影子一樣，因為它不會消失；也不應該說像抓取所緣一樣，因為沒有實際的行動和前往。由於像這樣所說的譬喻，都不合道理。所以應當知道一定有『中有』存在。像這樣等等的類別，應當思維色蘊的生起。再次，色蘊生起時，誰最先佔據處所？依靠這個處所，其餘的色法才得以運轉嗎？應當知道，『大種』最先佔據處所，然後其餘的『所造色』依靠這個處所運轉。只有『諸大種』在這個處所現前，障礙其餘的『所造色』的自相遍滿。應當知道，由於『諸大種』的勢力任持，才有所佔據的處所。
【English Translation】 English version: Question: For what reason is it said that the 'great elements' (the four primary elements) create 'derived matter' (the matter produced by the four primary elements)? Answer: Because 'derived matter' changes as the 'great elements' change, and because 'derived matter' is established and sustained by the 'great elements'. Due to three causes and conditions, the change of the 'great elements' causes the change and transformation of 'derived matter': first, the action of a person; second, actions produced by karma; third, due to superior meditative concentration. The action of a person refers to the fact that due to the striking and touching of the earth element, or because of the difference in vessels, or because of the difference in fields, the change of 'derived matter' can be observed. Or due to the wetting of the water element, the cooking of the fire element, the drying of the wind element, the change of 'derived matter' can be observed. It should be known that this is called the change of 'derived matter' arising due to the action of a person on the 'great elements'. Actions produced by karma refer to the fact that according to the power of karma, the 'great elements' are produced first, and then according to the power of these 'great elements', 'derived matter' changes and arises. This is called actions produced by karma. Due to superior meditative concentration refers to the fact that due to the power of superior meditative concentration, the 'great elements' arise first, and then 'derived matter' changes and arises. It should be known that this is called the change of 'derived matter' arising due to the change of the 'great elements' due to superior meditative concentration. Furthermore, generally due to five causes and conditions, all 'great elements' cause their different results to transform into different results. What are the five? First, the power of the 'great elements'; second, the action of a person's effort; third, the power of mantras; fourth, the power of supernormal abilities; fifth, the power of actions produced by karma. Question: After death from here, for what reason, what cause and condition, can the aggregate of matter of the 'intermediate state' (antarabhava) continue to be born? Answer: It should be known that this aggregate of matter takes its own seed as the cause and karma that induces birth as the condition. Question: According to what reason is it known that the 'intermediate state' exists? Answer: After death from here, if there is no basis of support, all minds and mental factors (citta and caitta) have no reason to transfer to other places. It should not be like an echo, merely confusing and disturbing; it should not be like a shadow, because it does not disappear; nor should it be said to be like grasping an object, because there is no actual action or going. Because of the similes mentioned like these, they are not reasonable. Therefore, it should be known that the 'intermediate state' definitely exists. Categories such as these should be contemplated regarding the arising of the aggregate of matter. Furthermore, when the aggregate of matter arises, who first occupies the place? Relying on this place, do the remaining material phenomena operate? It should be known that the 'great elements' first occupy the place, and then the remaining 'derived matter' operates relying on this place. Only the 'great elements' are present in this place, obstructing the self-characteristics of the remaining 'derived matter' from pervading. It should be known that due to the power of the 'great elements' sustaining, there is a place that is occupied.
礙。
複次地等諸四大種。隨其次第粗顯應知。謂地界及果。能持最勝水火風等流潤燒然動搖等業。依止彼。故方得流轉。
複次諸聲才宣發已尋即斷滅。故於色聚中不恒相續。又此音聲依質生時。質處及外俱頓可得。隨所聞處於此處所。遍滿頓起如焰光明。非漸漸生展轉往趣。
複次風有二種。謂恒相續不恒相續。諸輪行風名恒相續。在空行者名不恒相續。在物行者名恒攝受。又當知風機關運轉名恒相續。所餘當知非恒相續。
問何等名空界。答明闇所攝造色說名空界。此亦二種。一恒相續。二不恒相續。若諸有情所居處所常闇常明名恒相續。余不爾處非恒相續。當知此亦依止色聚。又此空界光明攝者名為清凈。隙穴攝者名不清凈。
問諸長短等所說形色。當言實有為假有耶。答當言假有。何以故。積集而住故名為形。唯有眾色積集可得。余形色相不可得故。又必相待。相待之法有自性者。彼法便有雜亂過失。又如車等。彼覺可壞故。複次法處所攝勝定果色中。當知唯有顯色等相。何以故。于彼香等生因闕故。又無用故。如是于空行風中。無有俱生香等。唯有假合者。又離輪外所發光明。所餘大種及與香等皆不可得。又法處所攝勝定果色。當知此色唯依勝定不依大種。然從緣彼種類
【現代漢語翻譯】 現代漢語譯本 礙（無障礙）。
再次說明，地等四大種（組成物質世界的四種基本元素），應知它們是按照粗顯的程度依次排列的。所謂地界及其結果，能夠以最殊勝的方式持有水、火、風等，使其具有流潤、燃燒、動搖等作用。因為其他元素依止於地界，才能得以流轉。
再次說明，聲音在發出之後很快就會斷滅，因此在色聚（物質的集合）中不是恒常相續的。而且，這種聲音在依附於物質產生時，物質所在之處以及外部都可以同時聽到。無論在何處聽到聲音，聲音都會像火焰或光明一樣，在此處所遍滿頓起，而不是漸漸產生並輾轉傳遞。
再次說明，風有兩種：恒常相續的風和不恒常相續的風。諸輪（例如身體內的脈輪）執行的風稱為恒常相續的風。在空中執行的風稱為不恒常相續的風。在物體中執行的風稱為恒常攝受的風。還應當知道，風機關運轉也屬於恒常相續的風，其餘的應當知道為非恒常相續的風。
問：什麼叫做空界（空間元素）？答：被光明和黑暗所包含的造色（由四大種所造的物質）稱為空界。空界也有兩種：一種是恒常相續的，一種是不恒常相續的。如果眾生所居住的地方常處於黑暗或光明之中，就稱為恒常相續的空界。其餘不符合這種情況的地方，就不是恒常相續的空界。應當知道，空界也依止於色聚。而且，被光明所包含的空界稱為清凈，被縫隙和孔穴所包含的空界稱為不清凈。
問：對於長短等所說的形色（形狀和顏色），應當說是真實存在還是虛假存在呢？答：應當說是虛假存在。為什麼呢？因為積集而住才叫做形。只有眾多的顏色積集在一起才能被感知，其餘的形色相是無法被感知的。而且，形色必是相對而存在。如果相對而存在的法具有自性，那麼這個法就會有雜亂的過失。又比如車等，它們的覺知是可以被破壞的。再次說明，在法處所攝的勝定果色（通過殊勝禪定所產生的色法）中，應當知道只有顯色等相。為什麼呢？因為在勝定果色中，香等產生的因緣缺失。而且也沒有用處。像這樣，在空中執行的風中，沒有同時產生的香等，只有虛假結合的香等。而且，除了輪外所發出的光明，其餘的大種以及香等都是無法獲得的。還有，法處所攝的勝定果色，應當知道這種色法僅僅依止於殊勝的禪定，而不依止於四大種。然而，它是從與禪定種類相應的因緣所生。
【English Translation】 English version Āvaraṇa (Obstruction).
Furthermore, the four great elements, namely earth and so on (mahābhūta), should be understood as progressively gross and manifest. The earth element and its effects are capable of holding water, fire, wind, etc., in the most excellent way, enabling their functions of flowing, burning, and moving. Because the other elements rely on the earth element, they are able to function.
Furthermore, sounds cease immediately after they are produced; therefore, they are not constantly continuous within the aggregate of matter (rūpaskandha). Moreover, when this sound arises dependent on matter, the location of the matter and the external environment are simultaneously perceptible. Wherever the sound is heard, it arises fully and instantaneously like a flame or light, rather than gradually arising and moving from place to place.
Furthermore, there are two types of wind: constantly continuous and not constantly continuous. The wind that moves the wheels (chakras) is called constantly continuous. The wind that moves in the sky is called not constantly continuous. The wind that moves in objects is called constantly sustained. Also, it should be known that the operation of wind mechanisms is constantly continuous; the rest should be known as not constantly continuous.
Question: What is called the space element (ākāśadhātu)? Answer: The formed matter (rūpa) encompassed by light and darkness is called the space element. This also has two types: one is constantly continuous, and the other is not constantly continuous. If the place where sentient beings reside is constantly dark or constantly bright, it is called constantly continuous. Places that are not like this are not constantly continuous. It should be known that this also relies on the aggregate of matter. Moreover, the space element encompassed by light is called pure, and the space element encompassed by gaps and holes is called impure.
Question: Should the shapes and colors, such as long and short, be said to be truly existent or falsely existent? Answer: They should be said to be falsely existent. Why? Because they are called shapes due to being accumulated and abiding. Only the accumulation of many colors can be perceived; other aspects of shape and color cannot be perceived. Moreover, shapes and colors necessarily exist in relation to each other. If things that exist in relation to each other have inherent existence, then there would be the fault of confusion. Also, like carts and so on, their perception can be destroyed. Furthermore, in the matter produced by superior samādhi (meditative concentration) that is included in the sphere of phenomena (dharmāyatana), only the aspects of visible form and so on should be known. Why? Because the causes for the arising of smells and so on are absent in that matter. And also, they are useless. Likewise, in the wind that moves in the sky, there are no smells and so on that arise simultaneously; there are only smells and so on that are falsely combined. Moreover, apart from the light emitted outside the wheels, the other great elements and smells and so on cannot be obtained. Also, the matter produced by superior samādhi that is included in the sphere of phenomena, it should be known that this matter relies only on superior samādhi and not on the four great elements. However, it arises from causes and conditions that are in accordance with the type of samādhi.
影像三摩地發故。亦說彼大種所造。非依彼生故名為造。
問於色蘊中幾法由有見有對故住。幾法由無見有對故住。幾法由無見無對故住。答一由二種。謂眼所行。余唯有對。除法處所攝色。當知此色無見無對。如是等類應當思惟色蘊安立。複次色蘊由幾種流而相續轉。謂由三種。一等流流。二異熟生流。三長養流。初等流流復有四種。一異熟等流流。二長養等流流。三變異等流流。四本性等流流。異熟流者。復有二種。一者最初。二者相續。謂業生異熟及異熟所生。謂即從彼業力所引異熟后時轉者。長養流者。亦有二種。一處寬遍長養流。二相增盛長養流。初長養流唯色長養。當知由食睡眠梵行等至長養諸色。余長養流當知亦由食故。彼所依故。修勝作意故。長時淳熟故。而得長養。諸有色法由二長養之所長養。諸無色法唯相增盛說名長養。又欲界色具由四食及餘一切長養因緣而得長養。色界諸色不由段食睡眠梵行而得長養。又諸色根當知由二種流而得流轉。以諸色根離異熟長養。相續流外無別等流流。問異熟相續有時亦有增長廣大可得。何故異熟攝流非即長養耶。答由別有長養相續能攝能持異熟等流流故。現有增長等若非根所攝色。當知具三種流。諸心心所有等流流異熟生流第二長養所長養流。法處所攝色
【現代漢語翻譯】 現代漢語譯本： 影像三摩地生起的原因，也說是由於大種（mahābhūta，四大元素）所造。因為不是依靠大種而生，所以稱為『造』。
問：在色蘊（rūpa-skandha，物質之集合）中，有多少法由於有見有對（可見且有阻礙）而存在？有多少法由於無見有對（不可見但有阻礙）而存在？有多少法由於無見無對（不可見且無阻礙）而存在？ 答：一種法由兩種條件存在，即眼所能見的。其餘的都只有阻礙。除了法處（dharmāyatana，法界）所攝的色法。應當知道這種色法是無見無對的。像這樣等等的類別，應當思維色蘊的安立。
再者，色蘊由幾種流（srota，相續之流）而相續運轉？由三種流：一、等流流（nisyanda-srota，同類相續之流）；二、異熟生流（vipāka-ja-srota，果報所生之流）；三、長養流（āhāra-srota，滋養之流）。 最初的等流流又有四種：一、異熟等流流；二、長養等流流；三、變異等流流；四、本性等流流。 異熟流有兩種：一者，最初的；二者，相續的。即由業（karma，行為）所生的異熟（vipāka，果報），以及異熟所生的。也就是從那個業力所牽引的異熟，在後來的時間裡運轉。 長養流也有兩種：一、處寬遍長養流；二、相增盛長養流。最初的長養流只是色法的長養。應當知道由飲食、睡眠、梵行（brahmacarya，清凈行）、等至（samāpatti，禪定）等長養諸色。 其餘的長養流，應當知道也是由飲食的緣故，由飲食所依的緣故，修習殊勝的作意（manaskāra，如理作意）的緣故，長時間的純熟的緣故，而得到長養。 諸有色法由兩種長養所長養。諸無色法唯有相增盛，才說名為長養。 又，欲界（kāmadhātu，慾望界）的色法，具足由四食（catvāro āhārā，四種食物）以及其餘一切長養因緣而得到長養。諸色不由段食（kabaḍīkāra āhāra，摶食）、睡眠、梵行而得到長養。 又，諸色根（rūpendriya，色根）應當知道由兩種流而流轉。因為諸色根離開異熟長養，相續流之外，沒有別的等流流。 問：異熟相續有時也有增長廣大可以得到，為什麼異熟所攝的流不是長養呢？ 答：因為另外有長養相續，能夠攝持異熟等流流的緣故。現在有增長等等，如果不是根所攝的色法，應當知道具有三種流。諸心心所（citta-caitta，心與心所）有等流流、異熟生流、第二長養所長養流。法處所攝色。
【English Translation】 English version: Because the image Samadhi arises, it is also said to be created by the Mahabhutas (great elements). It is called 'created' because it is not born dependent on them.
Question: Within the Rupa-skandha (aggregate of form), how many dharmas (elements of existence) abide due to being visible and having resistance? How many dharmas abide due to being invisible but having resistance? How many dharmas abide due to being invisible and without resistance? Answer: One dharma abides due to two conditions, namely, that which is perceived by the eye. The rest only have resistance. Except for the form included in the Dharmayatana (sphere of dharmas). It should be known that this form is invisible and without resistance. Such categories should be contemplated to understand the establishment of the Rupa-skandha.
Furthermore, by how many streams (srota) does the Rupa-skandha continuously turn? By three streams: 1. Nisyanda-srota (stream of similar continuity); 2. Vipaka-ja-srota (stream born of fruition); 3. Ahara-srota (stream of nourishment). The initial Nisyanda-srota has four types: 1. Vipaka-nisyanda-srota; 2. Ahara-nisyanda-srota; 3. Vikara-nisyanda-srota; 4. Prakrti-nisyanda-srota. The Vipaka-srota has two types: 1. Initial; 2. Continuous. That is, the Vipaka (fruition) born from Karma (action), and that which is born from Vipaka. That is, the Vipaka drawn by the power of that Karma, which turns at a later time. The Ahara-srota also has two types: 1. Kshetra-vipula-ahara-srota (stream of nourishment that pervades the field); 2. Laksana-samvrddhi-ahara-srota (stream of nourishment that increases characteristics). The initial Ahara-srota is only the nourishment of form. It should be known that the various forms are nourished by food, sleep, Brahmacarya (pure conduct), Samapatti (attainments). The remaining Ahara-srota, it should be known, is also obtained through food, through that which is relied upon by food, through cultivating superior Manaskara (attention), and through prolonged maturity. Those forms are nourished by two types of nourishment. Those formless dharmas are only said to be nourished when their characteristics increase. Moreover, the forms of the Kamadhatu (desire realm) are fully nourished by the four foods (catvāro āhārā) and all other conditions of nourishment. Those forms are not nourished by Kabalīkāra āhāra (physical food), sleep, or Brahmacarya. Furthermore, the Rupendriya (sense faculties of form) should be known to turn by two streams. Because the Rupendriya, apart from Vipaka nourishment and the continuous stream, has no other Nisyanda-srota. Question: Sometimes the Vipaka continuity can be seen to increase and become vast, so why is the stream included in Vipaka not nourishment? Answer: Because there is another continuous nourishment that can hold the Vipaka-nisyanda-srota. Now there is increase, etc., if it is not a form included in the sense faculties, it should be known to have three streams. The Citta-caitta (mind and mental factors) have Nisyanda-srota, Vipaka-ja-srota, and the stream nourished by the second nourishment. The form included in the Dharmayatana.
無異熟生流余如心心所應知。又欲界中具有內外諸色成熟。於色界中遠離香味。又欲界中諸色根成熟或具不具。於色界中必具諸根。又諸聲界亦有異熟非聲。如是等類應當思惟色蘊流義。複次色蘊所攝地界能為幾業。乃至風界能為幾業。當知一切皆為五業。謂地界能為打觸變壞業。建立業。與依止業。違損業。攝受業。水界能為流潤業。攝持業。溉灌業。違損業。攝受業。火界能為照了業。成熟業。燒然業。違損業攝受業。風界能為發動業。隨轉業。消燥業。違損業。攝受業。又諸大種于所生造色。當知能作五業。謂生起業。依止業。建立業。任持業。增長業。于彼變異生時能為導首故。變異生已與彼為處不相舍離能為依止故。攝受損害安危共同能建立彼故。持彼本量令不損減故能任持。令彼積集增進廣大故能增長。問眼耳所行善不善色。彼何因緣成善等性非余色耶。答若略說由軟中上品三種思差別故。一加行思。二決定思。三等起思。由此能起若善不善身語表業。當知上品思為依止故能發善不善業。
問依止聚色而有運動。當言與彼異不異耶。答當言不異。何以故。于彼處所若生不生或滅不滅而有運動。皆有過失可得故。問有何過失。答若言生而有動便越剎那相。若言不生便應無動。若言滅者應與余等。若言
【現代漢語翻譯】 現代漢語譯本 無異熟所生的相續，其餘如心和心所的相續應當瞭解。並且在欲界中，具有內外各種色法的成熟。在（此處原文缺失，無法翻譯）中，遠離香味。並且在欲界中，各種色根成熟，或者具有，或者不具有。在（此處原文缺失，無法翻譯）中，必定具有各種根。並且各種聲界也有異熟，並非只是聲音。像這些等等，應當思維色蘊相續的意義。其次，色蘊所包含的地界能夠作為幾種作用？乃至風界能夠作為幾種作用？應當知道一切都作為五種作用。所謂地界能夠作為打觸、變壞的作用，建立的作用，給予依靠的作用，違損的作用，攝受的作用。水界能夠作為流動潤澤的作用，攝持的作用，灌溉的作用，違損的作用，攝受的作用。火界能夠作為照亮的作用，成熟的作用，燃燒的作用，違損的作用，攝受的作用。風界能夠作為發動的用，隨轉的作用，消燥的作用，違損的作用，攝受的作用。並且各種大種對於所生的造色，應當知道能夠作為五種作用。所謂生起的作用，依靠的作用，建立的作用，任持的作用，增長的作用。在它們變異產生時，能夠作為引導的首領，所以是生起。變異產生后，與它們作為處所不相舍離，所以是依靠。攝受損害安危共同，所以能夠建立它們。保持它們的原本量，使不損減，所以能夠任持。使它們積聚增進廣大，所以能夠增長。問：眼耳所行使的善與不善的色法，它們是什麼因緣成為善等性質，而不是其餘的色法呢？答：如果簡略地說，由軟、中、上品三種思的差別。一是加行思，二是決定思，三是等起思。由此能夠生起善與不善的身語表業。應當知道上品思作為依靠，所以能夠發起善與不善的業。 問：依靠聚集的色法而有運動，應當說與它們是異還是不異呢？答：應當說不異。為什麼呢？在那個處所，如果生而不生，或者滅而不滅而有運動，都有過失可以得到。問：有什麼過失呢？答：如果說生而有動，便超越了剎那的相。如果說不生，便應該沒有動。如果說滅，便應該與其餘的相等。
【English Translation】 English version The continuity of that which is not produced by different maturation should be understood like the continuity of mind and mental factors. Furthermore, in the desire realm, there is the maturation of both internal and external forms. In (missing text in original, cannot translate), there is a separation from smell and taste. Also, in the desire realm, the various form-roots mature, either possessing or not possessing them. In (missing text in original, cannot translate), there must be the possession of all the roots. Furthermore, the various sound realms also have different maturation, not just sound. Such categories as these should be contemplated to understand the meaning of the continuity of the form aggregate. Next, how many functions can the earth element encompassed by the form aggregate perform? And how many functions can the wind element perform? It should be known that all perform five functions. That is, the earth element can perform the function of striking and touching, changing and destroying, the function of establishing, the function of providing reliance, the function of harming, and the function of embracing. The water element can perform the function of flowing and moistening, the function of holding together, the function of irrigating, the function of harming, and the function of embracing. The fire element can perform the function of illuminating, the function of maturing, the function of burning, the function of harming, and the function of embracing. The wind element can perform the function of initiating movement, the function of following and transforming, the function of drying up, the function of harming, and the function of embracing. Furthermore, it should be known that the various great elements can perform five functions for the derived forms that are produced. That is, the function of arising, the function of reliance, the function of establishing, the function of maintaining, and the function of increasing. They can act as the leader when variations arise, hence the function of arising. After variations arise, they do not separate from them as a place, hence the function of reliance. Embracing harm, safety, and commonality, they can establish them, hence the function of establishing. Maintaining their original quantity so that it does not diminish, hence the function of maintaining. Causing them to accumulate, progress, and become vast, hence the function of increasing. Question: The good and non-good forms that are perceived by the eyes and ears, by what causes do they become good and so on, and not other forms? Answer: Briefly speaking, due to the differences in the three types of thought: mild, medium, and superior. First, the thought of application. Second, the thought of determination. Third, the thought of arising. From this, good and non-good bodily and verbal actions can arise. It should be known that superior thought serves as the basis, and therefore can initiate good and non-good actions. Question: When there is movement dependent on aggregated form, should it be said that it is different or not different from it? Answer: It should be said that it is not different. Why? Because if there is movement in that place, whether it arises or does not arise, or ceases or does not cease, there are faults that can be obtained. Question: What are the faults? Answer: If it is said that it arises and there is movement, then it transcends the characteristic of a moment. If it is said that it does not arise, then there should be no movement. If it is said that it ceases, then it should be equal to the rest.
不滅便越行相。又于異處生起因緣分明可得。是故當知無別運動實物可得。如是等類應當思惟色蘊作業。
複次一切色蘊當言皆是剎那滅性。何以故。諸行才生尋即壞滅。現可得故。又不應謂能生之因即是滅因。其相異故。又法生已餘停住因不可得故。是故當知一切諸行皆任運滅。由此道理剎那義成。若謂火等是滅壞因。不應道理。何以故。由彼火等與彼諸行俱生俱滅現可得故。唯能為彼變異生緣說有作用。又謂壞滅是壞滅因。不應道理。何以故。與彼俱生不應理故。若彼生時即有壞滅。便成相續斷壞過失。又唯自性滅壞說名為滅。而言能為滅因。不應道理。若言別有滅壞自性離彼法外別有滅相。畢竟不可得故。不應道理。若謂火等為滅助伴方能滅者。于燈電等及心心所任運滅中不可得故。不應道理。若謂生彼有別別功能。此差別不可得故。不應道理。若謂二種於一處所有滅功能。即應二種俱于兩分有滅功能或無功能有過失故。不應道理。如是等類應當思惟色蘊剎那滅義。謂由任運壞滅因故。遮計火等為滅因故。遮計滅相為滅因故。遮計二種為滅因故。如是等類盡當了知。又一切行是心果故。當知如心皆剎那滅。
複次所造色于諸大種。當言有異相耶。當言無異相耶。謂有異相。何以故。異相可得故。此
【現代漢語翻譯】 現代漢語譯本： 不滅就超越了運動的表象。而且在不同的地方，產生的原因和條件可以清楚地獲得。因此，應當知道沒有其他的運動實體可以獲得。像這些等等，應當思維色蘊的作用。 其次，一切色蘊都應當說是剎那滅的性質。為什麼呢？因為諸行（一切事物）才產生就立刻壞滅，這是可以明顯觀察到的。而且，不應該認為能生的因就是滅因，因為它們的性質不同。而且，法產生之後，沒有其他的停住之因可以獲得。因此，應當知道一切諸行都是自然而然地壞滅。由此道理，剎那的意義成立。如果說火等是滅壞的因，這是不合理的。為什麼呢？因為那些火等與那些諸行同時產生、同時壞滅，這是可以明顯觀察到的。只能說是為那些變異產生條件，說有作用。又說壞滅是壞滅的因，這是不合理的。為什麼呢？因為與它同時產生是不合理的。如果它產生的時候就有了壞滅，就會造成相續斷壞的過失。而且，只有自性滅壞才能被稱為滅，如果說能作為滅的因，這是不合理的。如果說另外有滅壞的自性，離開那個法之外，另外有滅的現象，畢竟是無法獲得的，這是不合理的。如果說火等是滅的助伴，才能滅，那麼在燈、電等以及心、心所自然而然壞滅中，是無法獲得的，這是不合理的。如果說產生它們有不同的功能，這種差別是無法獲得的，這是不合理的。如果說兩種東西在一個地方都有滅的功能，那麼就應該兩種東西都在兩個部分有滅的功能，或者沒有功能，有這樣的過失，這是不合理的。像這些等等，應當思維色蘊剎那滅的意義。就是因為自然而然壞滅的原因，遮止認為火等是滅的因，遮止認為滅的現象是滅的因，遮止認為兩種東西是滅的因。像這些等等，都應當瞭解。而且一切行都是心的結果，應當知道像心一樣都是剎那滅的。 其次，所造色（由四大種所造的色法）對於諸大種（地、水、火、風四大元素），應當說是不同的表象呢？應當說是沒有不同的表象呢？應當說是有不同的表象。為什麼呢？因為不同的表象是可以獲得的。這裡
【English Translation】 English version: If it does not perish, then it transcends the appearance of movement. Moreover, the causes and conditions for its arising in different places can be clearly obtained. Therefore, it should be known that no separate moving entity can be obtained. Such things as these should be contemplated regarding the function of the Skandha of Form (Rūpaskandha). Furthermore, all Form Skandhas should be said to be of a momentary (Kṣaṇika) nature. Why? Because as soon as phenomena (Dharma) arise, they immediately perish, which can be observed. Moreover, it should not be said that the cause of arising is the same as the cause of destruction, because their characteristics are different. Furthermore, after a phenomenon has arisen, no other cause for its remaining can be obtained. Therefore, it should be known that all phenomena perish naturally. From this reasoning, the meaning of momentariness is established. If it is said that fire, etc., are the causes of destruction, this is not reasonable. Why? Because those fires, etc., arise and perish simultaneously with those phenomena, which can be observed. They can only be said to have a function as conditions for their transformation. Also, saying that destruction is the cause of destruction is not reasonable. Why? Because it is not reasonable for it to arise simultaneously with it. If destruction exists at the time of its arising, it would result in the fault of the continuous stream being broken. Moreover, only self-nature destruction can be called destruction; if it is said that it can be the cause of destruction, this is not reasonable. If it is said that there is another self-nature of destruction, separate from that phenomenon, and another appearance of destruction, it is ultimately unobtainable, which is not reasonable. If it is said that fire, etc., are assistants to destruction and can then destroy, this is unobtainable in the natural destruction of lamps, electricity, etc., and mental states (Citta) and mental factors (Caitasika), which is not reasonable. If it is said that there are different functions in their arising, this difference is unobtainable, which is not reasonable. If it is said that two things in one place have the function of destruction, then both things should have the function of destruction in two parts, or have no function, which is a fault, which is not reasonable. Such things as these should be contemplated regarding the meaning of the momentary destruction of the Skandha of Form. That is, because of the cause of natural destruction, refuting the view that fire, etc., are the cause of destruction, refuting the view that the appearance of destruction is the cause of destruction, refuting the view that two things are the cause of destruction. Such things as these should all be understood. Moreover, all phenomena are the result of the mind; it should be known that they are all momentarily destroyed like the mind. Furthermore, regarding the derived form (Upādāyarūpa) in relation to the primary elements (Mahābhūta) (earth, water, fire, and wind), should it be said that there are different appearances? Should it be said that there are no different appearances? It should be said that there are different appearances. Why? Because different appearances can be obtained. Here
中異相者。謂異根所行故。所以者何。由余色根能取大種。復由余根取所造色故。又可運轉不可運轉。現可得故。謂從眾花運轉香氣置苣蕂中世現可得。非彼堅等而可運轉。又變異不變異現可得故。謂煎酥等中有色味等變異差別可得。非彼堅等。是故當知大種造色其相有異。若於異相而執為一。于諸大種亦應爾耶。由諸大種其相展轉互相異故。若許爾者。應當唯有一大種耶。是故當知諸所造色望彼大種定有異相。如是等類應當思惟諸大種色獨非獨相。
複次諸色所攝法。幾是根性。幾是所行性。謂五是根性。六是所行性。問何等所行境。是根所行耶。答若根不壞等。如本地分中已廣說。謂由依處故。或由相故。或由方故。或由時故。或由明瞭不明瞭故。或由全事一分事故。問由幾因緣說諸根壞及不壞耶。答由二因緣。一由羸損故。二由全壞故。與此相違當知不壞。又略由四緣諸根變異。一由外緣所生。謂由受用攝受損壞外境界故。或由他輩所損益故。二由內緣所生。謂由各別不如理作意所生貪等諸纏煩惱故。或由如理作意所生三摩缽底等故。三由業緣所生。謂由先業增上緣力感得端正醜陋等故。四由自體變異所生。謂彼諸根自相差別故。問由幾因緣意根壞耶。答由四因緣。一由蓋所作。謂於五蓋中隨由一蓋覆蔽
【現代漢語翻譯】 現代漢語譯本： 『中異相』是指（大種和所造色）具有不同的特性，因為它們由不同的根（感官）所行（感知）。為什麼這麼說呢？因為其餘的色根（眼、耳、鼻、舌、身）能夠取大種（地、水、火、風），而且又由其餘的根取所造色（色、聲、香、味、觸）。此外，（所造色）有可以運轉和不可以運轉的特性，這是可以觀察到的。例如，從各種花中運轉香氣，放置在苣蕂（一種植物）中，這是世間可以觀察到的。而堅硬等（大種的特性）卻不能被運轉。還有，（所造色）有變異和不變異的特性，這也是可以觀察到的。例如，在煎酥等食物中，可以觀察到顏色、味道等變異的差別。而堅硬等（大種的特性）則沒有這種變異。因此，應當知道大種和所造色，它們的特性是有差異的。如果在不同的特性上執著為同一，那麼對於諸大種也應該這樣認為嗎？因為諸大種的特性是展轉互相差異的。如果允許這樣認為，那麼應當只有一種大種嗎？因此，應當知道諸所造色相對於彼大種，必定有不同的特性。像這樣等等，應當思維諸大種色是獨一還是非獨一的相。
其次，諸色所攝的法，有多少是根性（感官的性質），有多少是所行性（所感知對象的性質）？五種是根性，六種是所行性。問：什麼樣的所行境，是根所行的呢？答：如果根沒有損壞等等，就像《本地分》中已經詳細說明的那樣。這是由於依處（根的所在處）的緣故，或者由於相（根的形狀）的緣故，或者由於方（根的方向）的緣故，或者由於時（根的時機）的緣故，或者由於明瞭或不明瞭的緣故，或者由於全部事物或一部分事物的緣故。問：由幾種因緣說諸根損壞和不損壞呢？答：由兩種因緣。一是由於羸損（衰弱）的緣故，二是由於全壞（完全損壞）的緣故。與此相反，應當知道是不損壞。又略而言之，由四種緣諸根變異。一是由外緣所生，即由於受用、攝受、損壞外境界的緣故，或者由於他輩（其他眾生）所損益的緣故。二是由內緣所生，即由於各別不如理作意所生貪等諸纏煩惱的緣故，或者由於如理作意所生三摩缽底（禪定）等的緣故。三是由業緣所生，即由於先業增上緣力感得端正醜陋等的緣故。四是由自體變異所生，即由於彼諸根自相差別的緣故。問：由幾種因緣意根（意識）損壞呢？答：由四種因緣。一是由蓋所作，即於五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）中隨由一蓋覆蔽
【English Translation】 English version: 'Different characteristics in between' refers to (Mahabhutas (great elements) and Rupas (derived form)) having different properties because they are acted upon (perceived) by different sense faculties. Why is this so? Because the remaining sense faculties of form (eye, ear, nose, tongue, body) can grasp the Mahabhutas (earth, water, fire, wind), and also the derived forms (rupa, shabda, gandha, rasa, sparshtavya) are grasped by the remaining faculties. Furthermore, (derived forms) have the characteristic of being transportable and non-transportable, which can be observed. For example, transporting fragrance from various flowers and placing it in 苣蕂 (a plant), this can be observed in the world. But hardness, etc. (characteristics of the Mahabhutas) cannot be transported. Also, (derived forms) have the characteristic of being mutable and immutable, which can also be observed. For example, in fried ghee and other foods, differences in color, taste, etc., can be observed. But hardness, etc. (characteristics of the Mahabhutas) do not have this kind of mutation. Therefore, it should be known that the Mahabhutas and the derived forms have different characteristics. If one clings to different characteristics as being the same, then should one also think this way about the Mahabhutas? Because the characteristics of the Mahabhutas are mutually different in a revolving manner. If this is allowed, then should there be only one Mahabhuta? Therefore, it should be known that the derived forms definitely have different characteristics compared to the Mahabhutas. Like this and so on, one should contemplate whether the Mahabhutas and forms are singular or non-singular in nature.
Furthermore, among the dharmas included in form, how many are 根性 (nature of sense faculties), and how many are 所行性 (nature of objects of perception)? Five are 根性 (nature of sense faculties), and six are 所行性 (nature of objects of perception). Question: What kind of object of perception is perceived by the sense faculties? Answer: If the sense faculties are not damaged, etc., as has been explained in detail in the 本地分 (local section). This is because of the location (where the faculty is), or because of the form (shape of the faculty), or because of the direction (orientation of the faculty), or because of the time (timing of the faculty), or because of clarity or unclearness, or because of the whole thing or a part of the thing. Question: By how many causes are the sense faculties said to be damaged and undamaged? Answer: By two causes. One is because of 羸損 (weakness), and the other is because of 全壞 (complete damage). The opposite of this should be known as undamaged. Also, briefly speaking, the sense faculties change due to four causes. One is caused by external conditions, that is, because of using, accepting, and damaging external objects, or because of being harmed or benefited by others. Two is caused by internal conditions, that is, because of greed and other entangling afflictions arising from separate irrational attention, or because of 三摩缽底 (samāpatti, meditative attainment) etc. arising from rational attention. Three is caused by karmic conditions, that is, because of the force of the increasing conditions of past karma, one experiences beauty, ugliness, etc. Four is caused by changes in its own nature, that is, because of the differences in the self-characteristics of those sense faculties. Question: By how many causes is the 意根 (manas-indriya, mind faculty) damaged? Answer: By four causes. One is caused by the 蓋 (avarana, hindrances), that is, among the five 蓋 (avarana, hindrances) (greed, hatred, sleepiness, restlessness and remorse, doubt), being covered by one of the hindrances.
其心。二由散亂所作。謂由鬼魅嬈亂其心。三由未證所作。謂彼內心猶未證得靜慮無色勝品功德。然于其中強發作意。四由未解所作。謂于多聞工巧等事。心未純熟強施方便。
云何色等境界望彼諸根名為現前謂色于眼非合非闇非極細遠。亦非有障名為現前。要唯有見有明無障在可行處乃名現前。又於一眼雖闇障色亦名現前。聲于耳根亦必非合非極細遠得名現前。有障無障若明若闇在可行處皆名現前。香味觸三于鼻舌身。唯合能取在可行處。乃名現前。所行境界。若諸天眼唯照有見有障無障。若明若闇若近若遠。皆名現前。然在可行處非不可行處。若聖慧眼一切種色皆是所行。
問如本地分說六種所行性。此何差別耶。答初所行性。謂有情世間所攝色及器世間所攝色。第二所行性。謂由三自性。自性差別故。相差別故。作用差別故。分位差別故。色相差別者。謂青黃赤白等乃至廣說。作用差別者。謂有表無表。律儀不律儀。非律儀非不律儀所攝作用。分位差別者。謂可意不可意色及順舍處色。聲相差別者。謂執受大種為因。非執受大種為因。執受非執受大種為因。作用差別者。謂語表業。分位差別者。如前應知。香相差別者。謂根莖皮實華葉果香。作用差別者。謂香味觸皆無作用分位差別。如前應知。味
【現代漢語翻譯】 現代漢語譯本： 他們的心。第二種是由散亂所造成的。這是指由於鬼魅擾亂他們的心。第三種是由未證得（禪定）所造成的。這是指他們的內心尚未證得靜慮（Dhyana，禪那，四禪八定）無色（Arūpa，無色界）勝妙的功德，然而在其中勉強發起作意（Manasikara，專注）。第四種是由未理解所造成的。這是指對於多聞（學習）、工巧（技藝）等事情，內心尚未純熟就勉強施行方便（Upaya，方法）。
什麼是色等境界對於那些根（Indriya，感官）來說稱為『現前』呢？對於眼根來說，色不是（與眼根）結合，不是黑暗，不是極細微遙遠，也不是有障礙，這才能稱為『現前』。必須是唯有可見、有光明、沒有障礙、在可行之處，才稱為『現前』。又對於一隻眼睛來說，即使是黑暗遮蔽了色，也稱為『現前』。聲音對於耳根來說，也必須不是（與耳根）結合，不是極細微遙遠，才能稱為『現前』。有障礙或沒有障礙，光明或黑暗，在可行之處，都稱為『現前』。香、味、觸這三種對於鼻、舌、身來說，只有（與根）結合才能獲取，在可行之處，才能稱為『現前』。所行境界，如果諸天（Deva，天神）的眼睛，只照見可見的，有障礙或沒有障礙，光明或黑暗，近或遠，都稱為『現前』。然而是在可行之處，不是在不可行之處。如果聖慧眼（聖者的智慧之眼），一切種類的色都是所行（所觀察）的。
問：如《本地分》（Yogācārabhūmi-śāstra，瑜伽師地論）所說的六種所行性（Gocara-lakṣaṇa，行境相），這有什麼差別呢？答：第一所行性，是指有情世間所攝的色和器世間所攝的色。第二所行性，是指由三種自性（Trisvabhāva，三自性）——自性差別故，相差別故，作用差別故，分位差別故——而產生的差別。色相的差別，是指青、黃、赤、白等，乃至廣說。作用的差別，是指有表（Vijñapti，表色）、無表（Avijñapti，無表色）、律儀（Śīla，戒律）不律儀（不守戒律）、非律儀非不律儀所攝的作用。分位的差別，是指可意（令人愉悅）的、不可意的色，以及順舍處（容易捨棄）的色。聲相的差別，是指執受大種（四大種）為因、非執受大種為因、執受非執受大種為因。作用的差別，是指語表業（通過語言表達的行為）。分位的差別，應當如前所述。香相的差別，是指根、莖、皮、實、華、葉、果的香味。作用的差別，是指香味觸都沒有作用。分位的差別，如前所述。味
【English Translation】 English version: their minds. The second is caused by distraction. This refers to their minds being disturbed by demons. The third is caused by non-attainment (of meditative states). This refers to their minds not yet having attained the superior merits of Dhyana (meditative absorption, the four Dhyanas and four formless attainments) and the Arūpa (formless realm), yet forcibly generating Manasikara (attention) within them. The fourth is caused by non-understanding. This refers to their minds not being proficient in learning, crafts, and other matters, yet forcibly applying expedient means (Upaya, methods).
What are the realms of form, etc., that are called 'present' in relation to those Indriya (senses)? For the eye sense, form is not combined (with the eye), not darkness, not extremely subtle and distant, and not obstructed; only then is it called 'present.' It must be only visible, with light, without obstruction, and in a reachable place to be called 'present.' Furthermore, even if darkness obscures the form for one eye, it is still called 'present.' For the ear sense, sound must also not be combined (with the ear) and not extremely subtle and distant to be called 'present.' Whether obstructed or unobstructed, light or darkness, in a reachable place, it is all called 'present.' For the nose, tongue, and body, only when fragrance, taste, and touch are combined (with the senses) and in a reachable place are they called 'present.' The realms of activity, if the eyes of the Deva (gods), only illuminate what is visible, whether obstructed or unobstructed, light or darkness, near or far, are all called 'present.' However, it is in a reachable place, not in an unreachable place. If the wisdom eye of a saint, all kinds of form are the realms of activity (to be observed).
Question: As the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says about the six Gocara-lakṣaṇa (characteristics of the object of experience), what is the difference between them? Answer: The first characteristic of the object of experience refers to the form included in the sentient world and the form included in the container world. The second characteristic of the object of experience refers to the differences arising from the three Trisvabhāva (three natures)—differences in nature, differences in characteristics, differences in function, and differences in divisions. The differences in the characteristics of form refer to blue, yellow, red, white, etc., and so on. The differences in function refer to Vijñapti (representation), Avijñapti (non-representation), Śīla (precepts), non-precepts, and actions included in neither precepts nor non-precepts. The differences in divisions refer to pleasant, unpleasant, and easily abandoned forms. The differences in the characteristics of sound refer to those caused by the received great elements (four great elements), those not caused by the received great elements, and those caused by both received and unreceived great elements. The differences in function refer to verbal actions. The differences in divisions should be understood as before. The differences in the characteristics of fragrance refer to the fragrance of roots, stems, bark, fruits, flowers, leaves, and seeds. The differences in function refer to the fact that fragrance, taste, and touch have no function. The differences in divisions are as before. Taste
相差別者。謂甘苦等如前已說。觸相差別亦如前說多種應知。第三所行性。謂東南西北等方維差別。應知第四所行性。謂過去未來現在差別應知。第五所行性。謂取實不實差別應知。第六所行性。謂取一分事或遍滿事差別應知。如是等類是名諸色境界現前差別應知。
云何名為能生作意。謂由所依不壞故。境界現前故。所起能引發心所。如是等類應當思惟色蘊所行相。
複次在欲界者依欲界身。發起色界大種。現前彼諸大種。云何與地獄色共住。為異處耶非異處耶。當言如水處沙非住異處。如是等類應當思惟色蘊互相雜住。
瑜伽師地論卷第五十四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十五
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之五
如是已思擇色蘊。我次當說名所攝四無色蘊。隨所應建立相。如本地分立一心相。今先顯示。如世尊言。若有眾生於如來所。但發一心及一言說善逝大師善逝大師。如是發心。我尚說彼于諸善法多有所作。何況身語如其心量隨順奉行。又如是言由一凈心當往善趣。如是等類當知此中依轉所攝相續一心。由世俗道名發一心。又依世俗相續道理。名發一語及發身業。問有分別心
【現代漢語翻譯】 現代漢語譯本：
相的差別，是指甘、苦等，如前面已經說過的。觸相的差別也如前面所說，多種多樣，應當知道。第三種所行性，是指東南西北等方位維度的差別，應當知道。第四種所行性，是指過去、未來、現在的差別，應當知道。第五種所行性，是指取真實或不真實的差別，應當知道。第六種所行性，是指取一部分事或遍滿一切事的差別，應當知道。像這些等等，都叫做諸色境界現前的差別，應當知道。
什麼叫做能生作意呢？是指由於所依（ālambana）不壞的緣故，境界現前的緣故，所生起的能夠引發心所（cittasika）的。像這些等等，應當思維色蘊（rūpa-skandha）的所行相。
再者，在欲界（kāmadhātu）的眾生，依靠欲界的身，發起四大種（mahābhūta）。現前這些大種，如何與地獄色共住？是異處嗎？不是異處嗎？應當說就像水處在沙中，不是住在不同的地方。像這些等等，應當思維色蘊互相雜住。
《瑜伽師地論》卷第五十四 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第五十五
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之五
像這樣已經思擇了色蘊。我接下來應當說名所攝的四無色蘊（arūpa-skandha）。隨著所應當建立的相，如本地分立一心相。現在先顯示。如世尊（Bhagavān）所說：『如果有眾生對於如來（Tathāgata）處所，僅僅發起一念心，以及一句讚歎善逝大師（Sugata）善逝大師的話語，像這樣發心，我尚且說他在諸善法方面多有作為。更何況身語如其心量隨順奉行。』又如是說：『由一凈心當往善趣。』像這些等等，應當知道這裡是依轉所攝相續一心。由世俗道名為發一心。又依世俗相續道理，名為發一語及發身業。問：有分別心
【English Translation】 English version:
The differences in characteristics refer to flavors like sweet and bitter, as previously described. The differences in tangible characteristics are also as previously described, with many variations that should be understood. The third characteristic of what is experienced refers to the differences in directions and dimensions such as east, south, west, north, etc., which should be understood. The fourth characteristic of what is experienced refers to the differences between past, future, and present, which should be understood. The fifth characteristic of what is experienced refers to the difference between grasping what is real and what is unreal, which should be understood. The sixth characteristic of what is experienced refers to the difference between grasping a part of something or grasping something that is all-pervasive, which should be understood. These and similar things are called the differences in the manifestation of the realm of forms, which should be understood.
What is called 'generating attention'? It refers to what arises and can induce mental factors (cittasika) because the support (ālambana) is not destroyed and because the realm manifests. These and similar things should be contemplated as the characteristics of what is experienced by the form aggregate (rūpa-skandha).
Furthermore, beings in the desire realm (kāmadhātu), relying on the body of the desire realm, generate the four great elements (mahābhūta). How do these manifested great elements co-exist with the forms of the lower realms? Are they in different places, or not in different places? It should be said that it is like water in sand, not dwelling in different places. These and similar things should be contemplated as the form aggregate mutually intermingling.
《Yogācārabhūmi-śāstra》 Volume 54 Tripitaka Volume 30 No. 1579 《Yogācārabhūmi-śāstra》
《Yogācārabhūmi-śāstra》 Volume 55
Said by Bodhisattva Maitreya
Translated under Imperial Order by Tripitaka Master Xuanzang, Chapter on Decisive Explanations, Fifth of the Section Corresponding to the Five Consciousnesses and the Mind Ground
Having thus contemplated the form aggregate, I shall next speak of the four formless aggregates (arūpa-skandha) included in name. According to what should be established as characteristics, such as the establishment of the characteristic of one-pointedness in the Local Section. Now, I will first reveal it. As the World-Honored One (Bhagavān) said, 'If there are beings who, towards the Tathāgata (Tathāgata), merely generate one thought of mind and one utterance praising the Sugata (Sugata), the Great Sugata, with such a generation of mind, I would still say that they have done much in virtuous dharmas. How much more so if they follow and practice with body and speech according to the measure of their mind!' And it is also said, 'By one pure mind, one will go to a good destination.' These and similar things should be understood as referring to the one-pointedness of mind in the continuum included in transformation. It is called generating one thought of mind through the conventional path. And according to the conventional principle of continuity, it is called generating one utterance and generating bodily actions. Question: With a discriminating mind
無分別心。當言同緣現在境耶。為不同耶。答當言同緣現在境界。何以故。由三因故。謂極明瞭故。于彼作意故。二依資養故。問染心生時。當言自性故染。為相應故。為隨眠故。答當言相應故隨眠故。非自性故。若彼自性是染污者。應如貪等畢竟不凈。若爾大過。由彼自性不染污故。說心生時自性清凈。問諸煩惱纏於心二種染污因中當言何等。答當言相應。問此中何等說名隨眠。答諸煩惱品所有粗重不安隱性。又持諸行令成苦性。是故聖者由行苦故現觀為苦。于諸行中安住苦觀。云何觀耶。如毒熱癰乃至廣說。如有尋有伺地應如是觀。
復有三種染惱心法。當知普攝一切染惱。所謂業染惱受染惱煩惱染惱。初二染惱唯欲界系。最後染惱通三界系。問何等名為心煩惱縛。答一切隨眠。問何等名業縛。答樂著事業名為業縛。又於三處為障礙業亦名業縛。謂于出離心。于得出離喜樂。于得聖道。又順異熟障業亦名業縛。又邪愿業亦名業縛。如是四種別開有六總合為四。
問諸識生時。與幾遍行心法俱起。答五。一作意。二觸。三受。四想。五思。問復與幾不遍行心法俱起。答不遍行法乃有多種。勝者唯五。一欲。二勝解。三念。四三摩地。五慧。
作意云何。謂能引發心法觸云何。謂三和合故能攝受義
。受云何。謂三和合故能領納義。想云何。謂三和合故施設所緣假合而取。此復二種。一隨覺想。二言說隨眠想。隨覺想者。謂善言說人天等想。言說隨眠想者。謂不善言說嬰兒等類乃至禽獸等想。思云何。謂三和合故令心造作。于所緣境隨與領納和合乖離。欲云何。謂于彼彼境界隨趣希樂。勝解云何。謂于彼彼境界隨趣印可。念云何。謂于彼彼境界隨趣明記。三摩地云何。謂于彼彼境界隨順趣向。為審慮依心一境性。慧云何。謂于彼彼境界隨順趣向簡擇諸法。或如理觀察。或不如理觀察。或非如理非不如理觀察。複次作意為何業。謂于所緣引心為業。觸為何業。謂受想思所依為業。受為何業。謂愛生所待為業。想為何業。謂于所緣令心彩畫言說為業。思為何業。謂發起尋伺身語業為業。欲為何業。謂發生勤勵為業。勝解為何業。謂于所緣功德過失或俱相違印持為業。念為何業。謂于久所思所作所說記憶為業。三摩地為何業。謂智所依為業。慧為何業。謂于言論所行染污清凈隨順考察為業。
問此不遍行五種心法。於何各別境事生耶。答如其次第于所愛決定串習觀察四境事生。三摩地慧于最後境。余隨次第於前三境。問諸名所攝與心相應所餘蘊法。當言率爾起耶。尋求耶決定耶。答若依彼類心。當言即彼類。
【現代漢語翻譯】 現代漢語譯本 『受』（vedanā）是什麼？是指三種條件和合，因此能夠領納（感受）境的意義。 『想』（saṃjñā）是什麼？是指三種條件和合，因此對所緣境施設假名，並執取它。想又分為兩種：一是隨覺想，二是言說隨眠想。隨覺想是指對於善於言說的人、天人等所產生的想。言說隨眠想是指對於不善於言說的人，如嬰兒等，乃至禽獸等所產生的想。 『思』（cetanā）是什麼？是指三種條件和合，因此令心造作。對於所緣境，隨之或領納、或和合、或乖離。 『欲』（chanda）是什麼？是指對於種種境界，隨之產生趣向和希求。 『勝解』（adhimokṣa）是什麼？是指對於種種境界，隨之產生印可和確認。 『念』（smṛti）是什麼？是指對於種種境界，隨之產生明記和憶念。 『三摩地』（samādhi）是什麼？是指對於種種境界，隨順地趣向，作為審慮的所依，使心專注於一境性。 『慧』（prajñā）是什麼？是指對於種種境界，隨順地趣向，簡擇諸法。或者如理觀察，或者不如理觀察，或者非如理非不如理觀察。 再者，『作意』（manasikara）的作用是什麼？是指對於所緣境引導心。『觸』（sparśa）的作用是什麼？是指作為受、想、思的所依。『受』的作用是什麼？是指作為愛的生起所依賴的條件。『想』的作用是什麼？是指對於所緣境，令心彩畫言說。『思』的作用是什麼？是指發起尋、伺、身、語業。『欲』的作用是什麼？是指發生勤奮努力。『勝解』的作用是什麼？是指對於所緣境的功德、過失，或者兩者俱相違的方面，進行印持。『念』的作用是什麼？是指對於長久所思、所作、所說的事情進行記憶。『三摩地』的作用是什麼？是指作為智慧的所依。『慧』的作用是什麼？是指對於言論所行的染污、清凈，隨順地進行考察。 問：這不遍行的五種心法，在什麼各別的境界和事情上產生呢？ 答：如其次第，在所愛、決定、串習、觀察這四種境界和事情上產生。三摩地和慧在最後的觀察境上產生，其餘的隨次第在前三種境界上產生。 問：諸名所攝與心相應的其餘蘊法，應當說是率爾而起呢？還是尋求而得呢？還是決定如此呢？ 答：如果依據彼類心，應當說就是彼類。
【English Translation】 English version What is 『vedanā』 (sensation)? It means that due to the combination of three conditions, it can receive the meaning of the object. What is 『saṃjñā』 (perception)? It means that due to the combination of three conditions, it provisionally establishes names for the object and grasps it. Furthermore, there are two types of perception: one is subsequent awareness perception, and the other is verbal latent perception. Subsequent awareness perception refers to the perception that arises in relation to those who are good at speaking, such as humans and devas. Verbal latent perception refers to the perception that arises in relation to those who are not good at speaking, such as infants, and even animals. What is 『cetanā』 (volition)? It means that due to the combination of three conditions, it causes the mind to create. In relation to the object, it either receives, combines with, or separates from it. What is 『chanda』 (desire)? It refers to the inclination and longing that arise in relation to various objects. What is 『adhimokṣa』 (resolution)? It refers to the approval and confirmation that arise in relation to various objects. What is 『smṛti』 (mindfulness)? It refers to the clear recollection and remembrance that arise in relation to various objects. What is 『samādhi』 (concentration)? It refers to the consistent inclination towards various objects, serving as the basis for deliberation, enabling the mind to focus on a single object. What is 『prajñā』 (wisdom)? It refers to the consistent inclination towards various objects, discerning all dharmas. It may involve observing in accordance with reason, observing not in accordance with reason, or observing neither in accordance with reason nor not in accordance with reason. Furthermore, what is the function of 『manasikara』 (attention)? It refers to directing the mind towards the object. What is the function of 『sparśa』 (contact)? It refers to serving as the basis for sensation, perception, and volition. What is the function of sensation? It refers to serving as the condition upon which love arises. What is the function of perception? It refers to causing the mind to depict and verbalize the object. What is the function of volition? It refers to initiating seeking, investigation, and physical and verbal actions. What is the function of desire? It refers to generating diligent effort. What is the function of resolution? It refers to affirming the merits, faults, or mutually contradictory aspects of the object. What is the function of mindfulness? It refers to remembering things that have been thought, done, or said for a long time. What is the function of concentration? It refers to serving as the basis for wisdom. What is the function of wisdom? It refers to consistently examining the defilement and purity of what is expressed in speech. Question: In what specific realms and matters do these five mental factors, which are not universal, arise? Answer: In sequential order, they arise in the four realms and matters of what is loved, determined, habitually practiced, and observed. Concentration and wisdom arise in the final realm of observation, while the others arise in the first three realms in sequential order. Question: Should the remaining aggregates of dharmas, which are included in names and are associated with the mind, be said to arise spontaneously, through seeking, or as a certainty? Answer: If based on that type of mind, it should be said to be of that type.
問如經言。此四無色蘊當言和合非不和合。不可說言如是諸法可分可析令其差別。何故彼法異相成就而說和合無差別耶。答眾多和合。于所緣境受用領解方圓滿故。若不爾者。隨闕一種于所為事應不圓滿。
問諸心心法。凡有幾種差別名耶。答有眾多名。謂有所緣。相應。有行。有所依等無量差別。問何故眼等亦有境界。而但說彼名有所緣。非眼等耶。答由彼眼等離所取境亦得生起。心與心法則不如是。問何故名相應。答由事等故。處等故。時等故。所作等故。問何故名有行。答於一所緣作無量種差別行相轉故。問何故名有所依。答由一種類托眾所依差別轉故。雖有為法無無依者。然非此中所說依義。唯恒所依為此量故。
問何故樂望苦受苦望樂受。若樂若苦望非苦樂說互相對。答由自種類而不同分。互相對故。問何故不苦不樂受望彼無明說互相對。答由與諸受一切煩惱皆為助伴。互相對故。問何故明與無明說互相對。答能治所治互相對故。問何故明與涅槃說互相對。答因果相屬互相對故。云何建立四無色蘊。為善不善無記性耶。謂一切無差別。嗢拖南曰。
依處與自性 相應世俗等 軟等事差別 德失能所治
問善法依處有幾種。答略說有六。一決定時。二止息時。三作業時。
四世間清凈時。五出世清凈時。六攝受眾生時。問何等為自性。答謂信慚愧。無貪無瞋。無癡精進。輕安不放逸。舍不害。如是諸法名自性善。問如是諸法互相應義云何應知。答于決定時有信相應。止息雜染時有慚與愧顧自他故。善品業轉時有無貪無瞋無癡精進。世間道離欲時有輕安。出世道離欲時有不放逸。及舍攝受眾生時有不害。此是悲所攝故。問是諸善法幾世俗有幾實物有。答三世俗有。謂不放逸舍及不害。所以者何。不放逸舍是無貪無瞋無癡精進分故。即如是法離雜染義建立為舍。治雜染義立不放逸。不害即是無瞋分故無別實物。
問何等名軟善根。答諸不定地所有善根。或在定地而能對治上品煩惱。問何等名中品善根。答若在定地世間善根。或能對治中品煩惱。問何等名上品善根。答謂出世間所有善根。或能對治下品煩惱。又諸善法或由加行力。或由串習力。或由自性力。或由田士力。或由清凈力。當知成上品。
問善根生時依幾種事而得生耶。答若略說依八種事。一施所成福業事。二戒所成福業事。三修所成福業事。四聞所成事。五思所成事。六餘修所成事。七簡擇所成事。八攝受有情所成事。當知此中隨其所應依所說事。或於現法或於后法。隨為一種貪瞋惡見於心相續。先成穢染。既被染
【現代漢語翻譯】 現代漢語譯本 四、什麼是世間清凈的時候？五、什麼是出世間清凈的時候？六、什麼是攝受眾生的時候？問：什麼是自性（svabhāva）？答：就是指信（śraddhā）、慚（hrī）、愧（apatrāpya）、無貪（alobha）、無瞋（adveṣa）、無癡（amoha）、精進（vīrya）、輕安（praśrabdhi）、不放逸（apramāda）、舍（upekṣā）、不害（avihiṃsā）。像這樣的法，名為自性善。問：像這樣的法，它們之間相互相應的意義應該如何理解？答：在做出決定的時候，有信相應；在止息雜染的時候，有慚和愧，因為要顧及自己和他人；在善品事業運轉的時候，有無貪、無瞋、無癡、精進；在世間道離欲的時候，有輕安；在出世道離欲的時候，有不放逸和舍；在攝受眾生的時候，有不害，這是被悲心所攝持的緣故。問：這些善法有多少是世俗諦（saṃvṛti-satya）有，有多少是勝義諦（paramārtha-satya）有？答：三種是世俗諦有，即不放逸、舍以及不害。為什麼這樣說呢？因為不放逸和舍是無貪、無瞋、無癡、精進的一部分，就是像這樣的法，從遠離雜染的意義上建立為舍，從治理雜染的意義上立為不放逸。不害就是無瞋的一部分，沒有別的實物。 問：什麼叫做軟善根？答：指在不定地（aniyata-bhūmi）的所有善根，或者在定地（niyata-bhūmi）而能夠對治上品煩惱的善根。問：什麼叫做中品善根？答：指在定地的世間善根，或者能夠對治中品煩惱的善根。問：什麼叫做上品善根？答：指所有出世間的善根，或者能夠對治下品煩惱的善根。此外，各種善法，或者由於加行力（prayoga-bala），或者由於串習力（abhyāsa-bala），或者由於自性力（prakṛti-bala），或者由於田士力（kṣetra-bala），或者由於清凈力（viśuddhi-bala），應當知道會成為上品。 問：善根生起的時候，依靠幾種事而能夠生起呢？答：如果簡略地說，依靠八種事。一、由佈施（dāna）所成就的福業事；二、由持戒（śīla）所成就的福業事；三、由修習（bhāvanā）所成就的福業事；四、由聽聞（śruta）所成就的事；五、由思惟（cintā）所成就的事；六、由其餘修習所成就的事；七、由簡擇（pravicaya）所成就的事；八、由攝受有情（sattvas）所成就的事。應當知道，這裡根據情況，依靠所說的事，或者在現法（dṛṣṭa-dharma），或者在後法（utpāda-dharma），如果有一種貪（rāga）、瞋（dveṣa）、惡見（mithyā-dṛṣṭi）在心中相續，先形成污穢。
【English Translation】 English version IV. What is the time of worldly purification? V. What is the time of supramundane purification? VI. What is the time of embracing sentient beings? Question: What is self-nature (svabhāva)? Answer: It refers to faith (śraddhā), shame (hrī), embarrassment (apatrāpya), non-greed (alobha), non-hatred (adveṣa), non-delusion (amoha), diligence (vīrya), ease (praśrabdhi), non-negligence (apramāda), equanimity (upekṣā), and non-harming (avihiṃsā). Such dharmas are called good by nature. Question: How should the meaning of mutual correspondence among these dharmas be understood? Answer: At the time of making a decision, there is correspondence with faith; at the time of ceasing defilements, there is shame and embarrassment, because one considers oneself and others; when good deeds are in operation, there are non-greed, non-hatred, non-delusion, and diligence; when the worldly path is free from desire, there is ease; when the supramundane path is free from desire, there are non-negligence and equanimity; when embracing sentient beings, there is non-harming, because it is embraced by compassion. Question: How many of these good dharmas exist in conventional truth (saṃvṛti-satya) and how many exist in ultimate truth (paramārtha-satya)? Answer: Three exist in conventional truth, namely non-negligence, equanimity, and non-harming. Why is this so? Because non-negligence and equanimity are parts of non-greed, non-hatred, non-delusion, and diligence. These dharmas, from the meaning of being free from defilements, are established as equanimity, and from the meaning of treating defilements, are established as non-negligence. Non-harming is a part of non-hatred and has no separate substance. Question: What is called a soft root of goodness? Answer: It refers to all the roots of goodness in the undetermined grounds (aniyata-bhūmi), or those in the determined grounds (niyata-bhūmi) that can counteract the highest-grade afflictions. Question: What is called a medium-grade root of goodness? Answer: It refers to the worldly roots of goodness in the determined grounds, or those that can counteract the medium-grade afflictions. Question: What is called a superior root of goodness? Answer: It refers to all the supramundane roots of goodness, or those that can counteract the lowest-grade afflictions. Furthermore, various good dharmas, either due to the power of effort (prayoga-bala), or due to the power of habituation (abhyāsa-bala), or due to the power of self-nature (prakṛti-bala), or due to the power of the field (kṣetra-bala), or due to the power of purification (viśuddhi-bala), should be known to become superior. Question: When a root of goodness arises, upon how many things does it rely to arise? Answer: If speaking briefly, it relies on eight things. First, the meritorious deeds accomplished by giving (dāna); second, the meritorious deeds accomplished by morality (śīla); third, the meritorious deeds accomplished by cultivation (bhāvanā); fourth, the things accomplished by hearing (śruta); fifth, the things accomplished by thinking (cintā); sixth, the things accomplished by other cultivation; seventh, the things accomplished by discernment (pravicaya); eighth, the things accomplished by embracing sentient beings (sattvas). It should be known that, according to the situation, relying on the things mentioned, either in the present life (dṛṣṭa-dharma) or in the future life (utpāda-dharma), if there is one kind of greed (rāga), hatred (dveṣa), or wrong view (mithyā-dṛṣṭi) that continues in the mind, it first forms defilement.
已。由彼對治令於是處不復相應。
問何等名為善法差別。答或有一種乃至十種。如本地分已廣宣說。又諸善法或有對治雜染故。或有雜染靜息故。或有攝受可愛果故。或有相續清凈故。或有供養靈廟故。或有攝受有情故。如是等類善法差別應當了知。複次善法無有過失有何功德。善法功德有無量種。謂能凈治心令離煩惱纏及隨眠。令于所緣無有顛倒。能令善根堅固不退。令等流行相續而轉。不為自害不為他害。不為俱害。不生現法罪。不生后法罪。不生現法后法罪。能令受彼所生喜樂能盡生為上首所有眾苦。又能增長涅槃勝解。能親近彼。能令財位無有退失。處眾勇猛無懼無畏。廣大名稱流佈十方。為眾聖賢之所稱讚。臨命終時不生憂悔。身壞已後生諸善趣。于諸善法令無退失。能速隨證自所求義。如是等類諸善功德無邊無量。當盡了知。
云何建立諸善對治由十五種。謂厭患對治故。斷對治故。持對治故。遠分對治故。所欲趣纏對治故。非所欲趣纏對治故。隨眠對治故。軟品煩惱對治故。中品煩惱對治故。上品煩惱對治故。散亂對治故。諫悔對治故。羸劣對治故。制伏對治故。離系對治故。
複次諸染污法二相所顯。一本煩惱。二隨煩惱。今當先說本煩惱。后當分別隨煩惱。
問本煩惱
【現代漢語翻譯】 現代漢語譯本：已。通過那些對治法，使得（煩惱）在那些地方不再相應生起。
問：什麼叫做善法的差別？答：或者有一種乃至十種。如《本地分》中已經廣泛宣說。又，諸善法或者因為對治雜染的緣故，或者因為雜染止息的緣故，或者因為攝受可愛果的緣故，或者因為相續清凈的緣故，或者因為供養靈廟的緣故，或者因為攝受有情的緣故。像這些種類的善法差別應當瞭解。再者，善法沒有過失，有什麼功德呢？善法的功德有無量種，即能夠清凈治理心，使之遠離煩惱纏縛以及隨眠（煩惱的潛在形式），使之對於所緣境沒有顛倒認知，能夠使善根堅固不退，使之等同流行相續而轉，不為自己帶來損害，不為他人帶來損害，不為自己和他人共同帶來損害，不產生現世的罪過，不產生來世的罪過，不產生現世和來世的罪過，能夠使人領受由善法所生的喜樂，能夠徹底消除以生為首的所有眾苦，又能夠增長對涅槃的殊勝理解，能夠親近涅槃，能夠使財富地位沒有退失，處在眾人之中勇猛無懼無畏，廣大的名稱流佈十方，為眾多聖賢所稱讚，臨命終時不會產生憂愁後悔，身壞命終之後能夠往生到諸善趣，對於諸善法不會退失，能夠迅速地隨順證得自己所求的意義。像這些種類的諸善功德無邊無量，應當完全瞭解。
怎樣建立諸善對治呢？通過十五種：即厭患對治的緣故，斷對治的緣故，持對治的緣故，遠分對治的緣故，所欲趣纏對治的緣故，非所欲趣纏對治的緣故，隨眠對治的緣故，軟品煩惱對治的緣故，中品煩惱對治的緣故，上品煩惱對治的緣故，散亂對治的緣故，諫悔對治的緣故，羸劣對治的緣故，制伏對治的緣故，離系對治的緣故。
再者，諸染污法由兩種相來顯示：一是本煩惱，二是隨煩惱。現在先說本煩惱，之後再分別隨煩惱。
問：本煩惱
【English Translation】 English version: Already. Through those antidotes, (afflictions) no longer arise in those places.
Question: What are called the distinctions of wholesome dharmas? Answer: There are from one to ten kinds. As has been extensively explained in the 'Local Division' (of the Yogacarabhumi Sastra). Furthermore, wholesome dharmas are either because of counteracting defilements, or because of the cessation of defilements, or because of embracing desirable results, or because of the continuity of purity, or because of making offerings to sacred shrines, or because of embracing sentient beings. Such kinds of distinctions of wholesome dharmas should be understood. Moreover, wholesome dharmas have no faults, what merits do they have? The merits of wholesome dharmas are immeasurable, namely, they can purify and govern the mind, causing it to be free from the bonds of afflictions and latent tendencies (Sleeper afflictions), causing it to have no inverted perceptions regarding objects, enabling the roots of goodness to be firm and unretreating, causing them to equally flow and continue to turn, not bringing harm to oneself, not bringing harm to others, not bringing harm to both oneself and others, not generating sins in the present life, not generating sins in the future life, not generating sins in both the present and future lives, enabling one to receive the joy and happiness produced by them, able to completely eliminate all sufferings headed by birth, and also able to increase the superior understanding of Nirvana, able to be close to it, able to make wealth and position without loss, being brave and fearless in the midst of people, vast fame spreading in all directions, praised by many sages and virtuous ones, not generating sorrow and regret at the time of death, after the destruction of the body, being born in all good realms, without loss regarding all wholesome dharmas, able to quickly and accordingly realize the meaning one seeks. Such kinds of merits of all wholesome dharmas are boundless and immeasurable, one should fully understand.
How are the antidotes to all wholesome things established? Through fifteen kinds: namely, because of the antidote of aversion, because of the antidote of cutting off, because of the antidote of holding, because of the antidote of distant separation, because of the antidote of clinging to desired destinations, because of the antidote of clinging to undesired destinations, because of the antidote of latent tendencies, because of the antidote of mild afflictions, because of the antidote of medium afflictions, because of the antidote of severe afflictions, because of the antidote of distraction, because of the antidote of admonishment and repentance, because of the antidote of weakness, because of the antidote of subjugation, because of the antidote of detachment.
Furthermore, defiled dharmas are manifested by two aspects: first, fundamental afflictions; second, secondary afflictions. Now, first, I will speak of the fundamental afflictions, and then I will separately explain the secondary afflictions.
Question: Fundamental afflictions
有幾種依處。答六。一與無明俱可意雜染境界。二與無明俱不可意雜染境界。三與不如理作意俱雜染境界。四與無明俱劣等勝有情各別五取蘊得未得顛倒功德顛倒。五與無明不如理作意俱聽聞不正法。六與無明不如理作意俱于聽正法而生懈怠。當知最初欣樂和合依處。第二欣樂別離依處。第三于境顛倒依處。第四陵蔑上慢依處。第五邪執法行依處。第六不修正行不為還滅依處。
問煩惱自性有幾種。答有六種。一貪。二瞋。三無明。四慢。五見。六疑。
問何煩惱與何煩惱相應。答無明與一切疑都無所有。貪瞋互相無。此或與慢見。謂染愛時或高舉或推求。如染愛憎恚亦爾。慢之與見或更相應。謂高舉時復邪推構。
問是諸煩惱幾世俗有幾實物有。答見世俗有是慧分故。余實物有別有心所性。
問是諸煩惱云何建立軟中上品。答最後所斷名軟品。中間所斷名中品。最初所斷名上品。復由六因諸煩惱成上品。一淫慾所生煩惱性多上品。二串習所生煩惱性多上品。三安足處煩惱。謂根熟者性多上品。四不可治煩惱。謂無涅槃法者性多上品。五非處加行煩惱。謂于尊重福田等所性多上品。六有業煩惱。謂正發業者性多上品。
問煩惱生時由幾煩惱事而得生耶。答貪由十事生。一取蘊。二諸見
【現代漢語翻譯】 現代漢語譯本 有幾種所依之處？答：有六種。第一種是與無明（avidyā，對事物真相的無知）俱生的，令人愉悅的雜染境界。第二種是與無明俱生的，令人不悅的雜染境界。第三種是與不如理作意（ayoniso-manasikara，不正確的思考方式）俱生的雜染境界。第四種是與無明俱生的，對其他眾生產生的或優越、或平等、或低劣的分別心。第五種是對於未獲得和已獲得的五取蘊（pañcupādānakkhandha，構成經驗的五種聚合）產生顛倒的功德認知。第六種是與無明和不如理作意俱生的，聽聞不正法。第七種是與無明和不如理作意俱生的，對於聽聞正法而生懈怠。 應當知道，最初的（依處）是欣樂和合的依處，第二種是欣樂別離的依處，第三種是對境界產生顛倒認知的依處，第四種是輕蔑他人、產生上慢的依處，第五種是邪知邪見的執著和行為的依處，第六種是不修正行、不尋求還滅的依處。
問：煩惱的自性有幾種？答：有六種。一是貪（rāga，貪慾），二是瞋（dveṣa，嗔恨），三是無明（avidyā，愚癡），四是慢（māna，傲慢），五是見（dṛṣṭi，錯誤的見解），六是疑（vicikicchā，懷疑）。
問：什麼煩惱與什麼煩惱相應？答：無明與一切煩惱相應，疑則不然。貪和瞋互相不相應。貪可能與慢和見相應，即在染愛時，或者高舉自己，或者推求（所愛之物）。如同染愛一樣，憎恨也是如此。慢和見可能互相相應，即在高舉自己時，又邪惡地推求。
問：這些煩惱中有多少是世俗諦有，有多少是勝義諦有？答：見是世俗諦有，因為它是慧的一部分。其餘的煩惱是勝義諦有，具有獨立的心所自性。
問：這些煩惱如何建立軟、中、上品？答：最後斷除的煩惱稱為軟品，中間斷除的煩惱稱為中品，最初斷除的煩惱稱為上品。此外，由於六種原因，煩惱成為上品。一是淫慾所生的煩惱，其性質多為上品。二是串習所生的煩惱，其性質多為上品。三是安足處煩惱，即根器成熟者所生的煩惱，其性質多為上品。四是不可治療的煩惱，即沒有涅槃之法的人所生的煩惱，其性質多為上品。五是非處加行煩惱，即對於尊重、福田等所生的煩惱，其性質多為上品。六是有業煩惱，即正在造業者所生的煩惱，其性質多為上品。
問：煩惱生起時，由幾種煩惱事而生起？答：貪由十種事而生起。一是取蘊（upādānakkhandha，執取的蘊），二是諸見（dṛṣṭi，各種錯誤的見解）。
【English Translation】 English version What are the types of support? There are six. First, agreeable defiled realms associated with ignorance (avidyā). Second, disagreeable defiled realms associated with ignorance. Third, defiled realms associated with inappropriate attention (ayoniso-manasikara). Fourth, different sentient beings, superior, equal, or inferior, associated with ignorance. Fifth, inverted perceptions of merit regarding the five aggregates of clinging (pañcupādānakkhandha), whether attained or unattained. Sixth, hearing incorrect teachings associated with ignorance and inappropriate attention. Seventh, being lazy when hearing correct teachings, associated with ignorance and inappropriate attention. It should be known that the first (support) is the support of delighting in union. The second is the support of delighting in separation. The third is the support of inverted perceptions of objects. The fourth is the support of contempt and arrogance. The fifth is the support of wrong views and practices. The sixth is the support of not cultivating correct practice and not seeking cessation.
Question: How many types of natures do afflictions have? Answer: There are six types. First, greed (rāga). Second, hatred (dveṣa). Third, ignorance (avidyā). Fourth, pride (māna). Fifth, views (dṛṣṭi). Sixth, doubt (vicikicchā).
Question: Which afflictions are associated with which afflictions? Answer: Ignorance is associated with all afflictions, but not doubt. Greed and hatred are not mutually associated. Greed may be associated with pride and views, that is, when there is attachment, one may either elevate oneself or seek (the object of attachment). Just like attachment, so is hatred. Pride and views may be mutually associated, that is, when one elevates oneself, one also engages in wrong seeking.
Question: How many of these afflictions are conventionally existent, and how many are substantially existent? Answer: Views are conventionally existent because they are part of wisdom. The remaining afflictions are substantially existent, having an independent mental factor nature.
Question: How are these afflictions established as mild, medium, and strong? Answer: The afflictions that are eliminated last are called mild. The afflictions that are eliminated in the middle are called medium. The afflictions that are eliminated first are called strong. Furthermore, due to six causes, afflictions become strong. First, afflictions arising from lust are mostly strong. Second, afflictions arising from habitual practice are mostly strong. Third, afflictions arising from a secure base, that is, those arising from beings with mature faculties, are mostly strong. Fourth, incurable afflictions, that is, those arising from beings without the Dharma of Nirvana, are mostly strong. Fifth, afflictions arising from inappropriate actions, that is, those arising towards objects of respect and fields of merit, are mostly strong. Sixth, afflictions associated with karma, that is, those arising from beings who are actively creating karma, are mostly strong.
Question: When afflictions arise, by how many affliction-related factors do they arise? Answer: Greed arises from ten factors. First, the aggregates of clinging (upādānakkhandha). Second, views (dṛṣṭi).
。三未得境界。四已得境界。五已所受用過去境界。六惡行。七男女。八親友。九資具。十後有及無有。
問何貪於何事生耶。答隨其次第十貪於十事生。何等為十。謂事貪見貪。貪貪慳貪。蓋貪惡行貪。子息貪親友貪。資具貪有無有貪。
瞋事亦有十種。一己身。二所愛有情。三非所愛有情。四過去怨親。五未來怨親。六現在怨親。七不可意境。八嫉妒。九宿習。十他見。瞋亦有十。如其次第依彼而生。依前六事立九惱事。緣彼一切瞋皆名有情瞋。餘名境界瞋。若不忍為先亦有情瞋。若宿習瞋若見瞋。如是十瞋略有三種。一有情瞋。二境界瞋。三見瞋。無明依七事起。一世事。二世間安立事。三運轉事。四最勝事。五真實事。六雜染清凈事。七增上慢事。依此七事起七無知。或復十九當知于初事由三種門生疑惑。于第二事由內六處若外若俱生我我所怨親等見。于第三事由業異熟及俱生作者受者無因惡因見。于第四事誹謗三寶。于第五事誹謗諸諦。于第六事起邪解行。于第七事依得自義起增上慢。
慢依六事生。一劣有情。二等有情。三勝有情。四內取蘊。五已得未得顛倒。六功德顛倒。依此六事生七種慢。謂慢過慢等。當知二慢依勝有情事生。余各依一事。
見依二事生。一增益事。二損
【現代漢語翻譯】 現代漢語譯本：三、未獲得的境界。四、已獲得的境界。五、已經受用的過去境界。六、惡行。七、男女。八、親友。九、資具（生活必需品）。十、後有（來世）及無有（斷滅）。
問：貪著于什麼事情而生起呢？答：隨順著上面的次序，十種貪著於十種事情而生起。哪十種呢？就是：事情的貪著、見解的貪著、貪婪的貪著、慳吝的貪著、覆蓋的貪著、惡行的貪著、子息的貪著、親友的貪著、資具的貪著、有和無有的貪著。
嗔恨的事情也有十種。一、自身。二、所喜愛的有情（眾生）。三、非所喜愛的有情。四、過去的怨親。五、未來的怨親。六、現在的怨親。七、不可意的境界。八、嫉妒。九、宿習（過去的習氣）。十、他見（其他人的見解）。嗔恨也有十種，如上面的次序，依靠這些而生起。依靠前面的六件事建立九種惱事。緣于這一切嗔恨都叫做有情嗔，其餘的叫做境界嗔。如果不忍為先，也是有情嗔。如果是宿習的嗔恨，或是見解的嗔恨。像這樣十種嗔恨，概括起來有三種：一、有情嗔。二、境界嗔。三、見解嗔。
無明（愚癡）依靠七件事生起。一、世事。二、世間安立事（世間的建立）。三、運轉事（事物的執行）。四、最勝事（最殊勝的事物）。五、真實事（真實的事物）。六、雜染清凈事（染污和清凈的事物）。七、增上慢事（過分的驕慢）。依靠這七件事生起七種無知。或者還有十九種。應當知道，對於第一件事，由三種途徑產生疑惑。對於第二件事，由內在的六處（眼、耳、鼻、舌、身、意）或者外在的，或者內外都有的，產生我、我所、怨親等的見解。對於第三件事，由業的異熟（果報）以及俱生的作者、受者、無因、惡因等見解產生。對於第四件事，誹謗三寶（佛、法、僧）。對於第五件事，誹謗諸諦（四聖諦）。對於第六件事，產生邪惡的理解和行為。對於第七件事，依靠獲得自己的利益而產生增上慢。
慢依靠六件事生起。一、低劣的有情。二、同等的有情。三、勝過的有情。四、內在的取蘊（五蘊）。五、已獲得和未獲得的顛倒。六、功德的顛倒。依靠這六件事生起七種慢。就是慢、過慢等等。應當知道，兩種慢依靠勝過的有情這件事生起，其餘的各自依靠一件事。
見解依靠兩件事生起。一、增益事（增加的方面）。二、損減事（減少的方面）。
【English Translation】 English version: Three, realms not yet attained. Four, realms already attained. Five, past realms already experienced. Six, evil conduct. Seven, men and women. Eight, relatives and friends. Nine, resources (zī jù). Ten, future existence (hòu yǒu) and non-existence (wú yǒu).
Question: Upon what matters does craving arise? Answer: In the order mentioned above, the ten types of craving arise upon ten matters. What are the ten? They are: craving for matters, craving for views, greedy craving, miserly craving, concealing craving, craving for evil conduct, craving for offspring, craving for relatives and friends, craving for resources, craving for existence and non-existence.
Anger also has ten causes: 1. Oneself. 2. Beloved sentient beings (yǒu qíng). 3. Unloved sentient beings. 4. Past enemies and relatives. 5. Future enemies and relatives. 6. Present enemies and relatives. 7. Unpleasant circumstances. 8. Jealousy. 9. Latent habits (sù xí). 10. The views of others. Anger also has ten aspects, arising in dependence on these in the order mentioned. Based on the first six causes, nine kinds of vexation are established. All anger arising in relation to these is called anger towards sentient beings. The rest is called anger towards circumstances. If it arises from intolerance, it is also anger towards sentient beings. If it is anger from latent habits or anger from views, these ten kinds of anger can be summarized into three types: 1. Anger towards sentient beings. 2. Anger towards circumstances. 3. Anger from views.
Ignorance (wú míng) arises in dependence on seven matters: 1. Worldly affairs. 2. Worldly establishments. 3. The operation of things. 4. The most excellent things. 5. True things. 6. Defiled and pure things. 7. Matters of exaggerated pride (zēng shàng màn). Based on these seven matters, seven kinds of ignorance arise. Or there are nineteen kinds. It should be known that with regard to the first matter, doubt arises through three avenues. With regard to the second matter, views of self, what belongs to self, enemies, and relatives arise from the six internal sense bases (eye, ear, nose, tongue, body, mind), or external ones, or both internal and external. With regard to the third matter, views of karma's (yè) maturation, and the co-emergent agent, recipient, causelessness, and evil causes arise. With regard to the fourth matter, there is slander of the Three Jewels (sān bǎo) (Buddha, Dharma, Sangha). With regard to the fifth matter, there is slander of the Truths (zhū dì) (Four Noble Truths). With regard to the sixth matter, incorrect understanding and conduct arise. With regard to the seventh matter, exaggerated pride arises from attaining one's own benefit.
Pride (màn) arises in dependence on six matters: 1. Inferior sentient beings. 2. Equal sentient beings. 3. Superior sentient beings. 4. The internal aggregates of grasping (qǔ yùn) (five skandhas). 5. Inverted views of what has been attained and what has not been attained. 6. Inverted views of qualities. Based on these six matters, seven kinds of pride arise, namely pride, excessive pride, and so on. It should be known that two kinds of pride arise in dependence on the matter of superior sentient beings, and the rest each arise in dependence on one matter.
Views arise in dependence on two matters: 1. Matters of augmentation (zēng yì shì). 2. Matters of diminution (sǔn jiǎn shì).
減事。增益事有四種。一我有性增益。二常無常性增益。三增上生方便增益。四解脫方便增益。損減事亦有四種。一謗因。二謗果。三謗作用。四謗善事。當知此中謂無施與乃至無妙行惡行。是名謗因。謂無妙行惡行業果異熟。是名謗果。謂無此世間乃至無化生有情。名謗作用。所以者何。諸士夫用是此中作用義。此士夫用復有四種。一往來用。二持胎藏用。三置種子用。四後有業用。若謂世間無阿羅漢等。名謗善事。依此廣略八事二事。生於五見。謂薩迦耶見。邊執見。見取。戒禁取。邪見。又依六十二事生邊執見及邪見。謂計前際事計后際事。如經廣說。依此事差別有六十二見。疑依六事生。一聞不正法。二見師邪行。三見所信受意見差別四性自愚魯。五甚深法性。六廣大法教。
問何等名為煩惱差別。答一切差別略有十五。一內門煩惱。二外門煩惱。三見斷煩惱。四修斷煩惱。五可愛趣纏所攝煩惱。六非可愛趣纏所攝煩惱。七隨眠所攝煩惱。八軟品煩惱。九中品煩惱。十上品煩惱。十一散亂位煩惱。十二諫悔位煩惱。十三羸劣位煩惱。十四制伏位煩惱。十五離系位煩惱複次煩惱無有功德有多過失。謂于纏位污心相續。廣說如有尋有伺地。複次煩惱非能對治。雖復經言依愛斷愛依慢斷慢。然非煩惱。但是善
【現代漢語翻譯】 現代漢語譯本 減少和增加的事情。增加的事情有四種：一、認為『我』具有實在自性的增益（我性增益，認為『我』真實存在的錯誤觀點）。二、認為事物是常或無常的增益（常無常性增益，執著於事物恒常不變或徹底斷滅的錯誤觀點）。三、增長善道的方便增益（增上生方便增益，通過修行獲得更好果報的方便）。四、解脫的方便增益（解脫方便增益，通過修行最終獲得解脫的方便）。 損減的事情也有四種：一、誹謗因果之『因』（謗因，否定因果關係中的『因』）。二、誹謗因果之『果』（謗果，否定因果關係中的『果』）。三、誹謗作用（謗作用，否定事物的作用和功能）。四、誹謗善事（謗善事，否定善行的價值）。應當知道，這裡所說的『沒有佈施』乃至『沒有美好的行為和罪惡的行為』，這叫做誹謗因。說『沒有美好的行為和罪惡的行為的果報和異熟果』，這叫做誹謗果。說『沒有此世間』乃至『沒有化生有情』，叫做誹謗作用。為什麼呢？士夫的功用是此中的作用意義。此士夫的功用又有四種：一、往來功用（往來用，生命在不同輪迴間的流轉）。二、維持胎藏的功用（持胎藏用，維持胎兒在母胎中生存）。三、安置種子的功用（置種子用，產生後代的行為）。四、後有業的功用（後有業用，導致未來生命存在的業力）。如果說世間沒有阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）等，就叫做誹謗善事。 依據這廣略八事和二事，產生五種邪見，即薩迦耶見（Satkayadristi，認為五蘊和合的身體是真實『我』的錯誤觀點），邊執見（Antagrahadristi，執著于斷常等極端觀點的錯誤見解），見取（Dristi-paramarsa，認為自己錯誤的見解是正確的），戒禁取（Silavata-paramarsa，執著于不正確的戒律和禁忌），邪見（Mithyadristi，否定因果、業報等真理的錯誤見解）。又依據六十二事產生邊執見和邪見，即計度過去的事情和計度未來的事情。如經典廣泛所說，依據這些事情的差別，有六十二種見解。疑惑依據六件事產生：一、聽聞不正法。二、看到老師邪惡的行為。三、看到所信受的意見有差別。四、天性愚蠢魯鈍。五、甚深的法性。六、廣大的法教。 問：什麼叫做煩惱的差別？答：一切差別略有十五種：一、內門煩惱（內門煩惱，從自身內部產生的煩惱）。二、外門煩惱（外門煩惱，從外部境界產生的煩惱）。三、見斷煩惱（見斷煩惱，通過『見道』才能斷除的煩惱）。四、修斷煩惱（修斷煩惱，通過『修道』才能斷除的煩惱）。五、可愛趣纏所攝煩惱（可愛趣纏所攝煩惱，與令人喜愛的境界相關的煩惱）。六、非可愛趣纏所攝煩惱（非可愛趣纏所攝煩惱，與令人不喜愛的境界相關的煩惱）。七、隨眠所攝煩惱（隨眠所攝煩惱，潛藏在阿賴耶識中的煩惱種子）。八、軟品煩惱（軟品煩惱，力量較弱的煩惱）。九、中品煩惱（中品煩惱，力量中等的煩惱）。十、上品煩惱（上品煩惱，力量強大的煩惱）。十一、散亂位煩惱（散亂位煩惱，在心識散亂時產生的煩惱）。十二、諫悔位煩惱（諫悔位煩惱，因受到勸諫而後悔時產生的煩惱）。十三、羸劣位煩惱（羸劣位煩惱，虛弱無力的煩惱）。十四、制伏位煩惱（制伏位煩惱，被暫時壓制的煩惱）。十五、離系位煩惱（離系位煩惱，已經脫離束縛的煩惱）。 再次，煩惱沒有功德，只有過失。即在纏縛的狀態下，污染心識的相續。廣說如同有尋有伺地（Vitarka-vicara-bhumi，禪定中的一種境界）。再次，煩惱不能作為對治。雖然經典說依靠愛來斷除愛，依靠慢來斷除慢，但那不是煩惱，而是善。
【English Translation】 English version Reducing and increasing matters. There are four types of increasing matters: 1. Increasing by assuming the existence of a self (I-nature increase, the erroneous view of believing in the real existence of 'I'). 2. Increasing by assuming permanence or impermanence (Permanence-impermanence increase, the erroneous view of clinging to the idea that things are either eternally constant or completely annihilated). 3. Increasing by means conducive to higher rebirth (Increase through means of higher rebirth, means to obtain better rewards through practice). 4. Increasing by means conducive to liberation (Increase through means of liberation, means to ultimately achieve liberation through practice). There are also four types of reducing matters: 1. Slandering the cause (Slandering the cause, denying the 'cause' in the cause-and-effect relationship). 2. Slandering the effect (Slandering the effect, denying the 'effect' in the cause-and-effect relationship). 3. Slandering the function (Slandering the function, denying the function and utility of things). 4. Slandering good deeds (Slandering good deeds, denying the value of good actions). It should be known that what is meant here by 'there is no giving' and even 'there are no good or bad actions' is called slandering the cause. Saying 'there are no rewards or ripened fruits of good or bad actions' is called slandering the effect. Saying 'there is no this world' and even 'there are no beings born by transformation' is called slandering the function. Why? The function of a person is the meaning of function here. This function of a person is again of four types: 1. The function of coming and going (Function of coming and going, the flow of life between different cycles of rebirth). 2. The function of maintaining the womb (Function of maintaining the womb, maintaining the fetus's survival in the mother's womb). 3. The function of placing the seed (Function of placing the seed, the act of producing offspring). 4. The function of karma leading to future existence (Function of karma leading to future existence, the karmic force that leads to the existence of future lives). If it is said that there are no Arhats (Arhat, a saint who has exhausted afflictions and attained liberation) and so on in the world, it is called slandering good deeds. Based on these eight matters, broadly and concisely, and two matters, five wrong views arise, namely Satkayadristi (Satkayadristi, the erroneous view of considering the body composed of the five aggregates as a real 'self'), Antagrahadristi (Antagrahadristi, the erroneous view of clinging to extreme views such as permanence or annihilation), Dristi-paramarsa (Dristi-paramarsa, considering one's own wrong views as correct), Silavata-paramarsa (Silavata-paramarsa, clinging to incorrect precepts and taboos), and Mithyadristi (Mithyadristi, the erroneous view of denying the truth of cause and effect, karma, etc.). Furthermore, based on sixty-two matters, Antagrahadristi and Mithyadristi arise, namely, speculating about past events and speculating about future events. As the scriptures extensively explain, based on the differences in these matters, there are sixty-two views. Doubt arises based on six matters: 1. Hearing incorrect teachings. 2. Seeing the teacher's evil behavior. 3. Seeing differences in the opinions that are believed in. 4. Being naturally foolish and dull. 5. The profound nature of the Dharma. 6. The vast teachings of the Dharma. Question: What are the differences in afflictions called? Answer: All differences are briefly fifteen types: 1. Internal afflictions (Internal afflictions, afflictions arising from within oneself). 2. External afflictions (External afflictions, afflictions arising from external circumstances). 3. Afflictions to be abandoned by seeing (Afflictions to be abandoned by seeing, afflictions that can only be eliminated through 'the path of seeing'). 4. Afflictions to be abandoned by cultivation (Afflictions to be abandoned by cultivation, afflictions that can only be eliminated through 'the path of cultivation'). 5. Afflictions included in attachment to desirable realms (Afflictions included in attachment to desirable realms, afflictions related to desirable realms). 6. Afflictions not included in attachment to desirable realms (Afflictions not included in attachment to desirable realms, afflictions related to undesirable realms). 7. Afflictions included in latent tendencies (Afflictions included in latent tendencies, seeds of afflictions hidden in the Alaya consciousness). 8. Mild afflictions (Mild afflictions, afflictions with weak power). 9. Moderate afflictions (Moderate afflictions, afflictions with moderate power). 10. Strong afflictions (Strong afflictions, afflictions with strong power). 11. Afflictions in a state of distraction (Afflictions in a state of distraction, afflictions arising when the mind is distracted). 12. Afflictions in a state of remorse (Afflictions in a state of remorse, afflictions arising when feeling remorse after being advised). 13. Weak afflictions (Weak afflictions, weak and powerless afflictions). 14. Subdued afflictions (Subdued afflictions, afflictions that have been temporarily suppressed). 15. Afflictions that have been liberated (Afflictions that have been liberated, afflictions that have been freed from bondage). Again, afflictions have no merit, only faults. That is, in the state of being bound, they pollute the continuity of consciousness. Speaking broadly, it is like the Vitarka-vicara-bhumi (Vitarka-vicara-bhumi, a state in meditation). Again, afflictions cannot be used as antidotes. Although the scriptures say to use love to eliminate love and use pride to eliminate pride, that is not affliction, but goodness.
心加行希求高舉行相與彼相似。假說愛慢。
複次如前說十五種心對治差別。當知煩惱是彼所治亦十五種。
複次隨煩惱依處當知略有九種。一展轉共住。二展轉相舉。三利養。四邪命。五不敬尊師。六不忍。七毀增上戒。八毀增上心。九毀增上慧。
複次隨煩惱自性云何。謂忿恨覆惱。嫉慳誑諂。憍害無慚。無愧惛沈。掉舉不信。懈怠放逸。忘念散亂。不正知惡作。睡眠尋伺。如本地分已廣詮說。如是等類名隨煩惱自性。
此中初二依初依處而生。第三第四依第二。第五第六依第三。第七第八依第四。第九依第五。第十依第六。十一十二依第七。所餘十二依后二依處而生。
當知此中毀增上心毀增上慧由三門轉。一由毀止相門。二由毀舉相門。三由毀舍相門。惛沉睡眠由初依處生。掉舉惡作由第二依處生。不信乃至尋伺由第三依處生。
複次隨煩惱云何展轉相應。當知無慚無愧與一切不善相應。不信懈怠放逸忘念散亂惡慧與一切染污心相應。睡眠惡作與一切善不善無記相應所餘當知互不相應。
複次隨煩惱幾世俗有幾實物有。謂忿恨惱嫉害是瞋分故皆世俗有。慳憍掉舉是貪分故皆世俗有。覆誑諂惛沉睡眠惡作是癡分故皆世俗有。無慚無愧不信懈怠是實物有。放逸是假有
【現代漢語翻譯】 現代漢語譯本： 心加行希求高舉行相與彼相似。假說愛慢。
其次，如前面所說的十五種心對治差別，應當知道煩惱是被對治的對象，也有十五種。
其次，隨煩惱的依處，應當知道大致有九種：一是輾轉共住，二是輾轉相互推舉，三是利養，四是邪命，五是不尊敬尊師，六是不忍，七是毀壞增上戒，八是毀壞增上心，九是毀壞增上慧。
其次，隨煩惱的自性是什麼？就是忿（憤怒），恨（怨恨），覆（隱藏），惱（惱怒），嫉（嫉妒），慳（吝嗇），誑（欺騙），諂（諂媚），憍（驕傲），害（傷害），無慚（不知羞恥），無愧（無慚愧心），惛沈（昏沉），掉舉（掉舉），不信（不相信），懈怠（懈怠），放逸（放縱），忘念（忘失正念），散亂（散亂），不正知（不如實知），惡作（後悔），睡眠（睡眠），尋伺（尋伺）。如《本地分》已經廣泛地解釋過。像這些種類，名為隨煩惱的自性。
這裡面，最初的兩個（忿、恨）依最初的依處而生。第三個和第四個（覆、惱）依第二個依處而生。第五個和第六個（嫉、慳）依第三個依處而生。第七個和第八個（誑、諂）依第四個依處而生。第九個（憍）依第五個依處而生。第十個（害）依第六個依處而生。第十一個和第十二個（無慚、無愧）依第七個依處而生。其餘的十二個（惛沈、掉舉、不信、懈怠、放逸、忘念、散亂、不正知、惡作、睡眠、尋伺）依後面的兩個依處而生。
應當知道，這裡面毀壞增上心、毀壞增上慧由三種途徑轉變：一是通過毀壞止相門，二是通過毀壞舉相門，三是通過毀壞舍相門。惛沉（昏沉）和睡眠（睡眠）由最初的依處生起。掉舉（掉舉）和惡作（後悔）由第二個依處生起。不信（不相信）乃至尋伺（尋伺）由第三個依處生起。
其次，隨煩惱如何輾轉相應？應當知道，無慚（不知羞恥）和無愧（無慚愧心）與一切不善法相應。不信（不相信）、懈怠（懈怠）、放逸（放縱）、忘念（忘失正念）、散亂（散亂）、惡慧（邪慧）與一切染污心相應。睡眠（睡眠）和惡作（後悔）與一切善、不善、無記法相應，其餘的應當知道是互相不相應的。
其次，隨煩惱有多少是世俗有，有多少是實物有？所謂忿（憤怒）、恨（怨恨）、惱（惱怒）、嫉（嫉妒）、害（傷害）是嗔恚的一部分，所以都是世俗有。慳（吝嗇）、憍（驕傲）、掉舉（掉舉）是貪愛的一部分，所以都是世俗有。覆（隱藏）、誑（欺騙）、諂（諂媚）、惛沈（昏沉）、睡眠（睡眠）、惡作（後悔）是愚癡的一部分，所以都是世俗有。無慚（不知羞恥）、無愧（無慚愧心）、不信（不相信）、懈怠（懈怠）是實物有。放逸（放縱）是假有。
【English Translation】 English version: The mental effort of aspiring to high conduct is similar to that. Hypothetically, it is love and pride.
Furthermore, as previously explained regarding the fifteen types of mental antidotes, it should be understood that the afflictions to be treated are also fifteen types.
Furthermore, the bases of the secondary afflictions should be known to be roughly nine types: 1. Interdependent cohabitation. 2. Interdependent mutual praise. 3. Gains and offerings. 4. Wrong livelihood. 5. Disrespect for venerable teachers. 6. Impatience. 7. Violation of higher discipline (adhisila). 8. Violation of higher mind (adhicitta). 9. Violation of higher wisdom (adhiprajna).
Furthermore, what is the nature of the secondary afflictions? They are anger (krodha), resentment (upanaha), concealment (mraksha), vexation (pradasha), jealousy (irshya), miserliness (matsarya), deceit (shathya), flattery (maya), pride (mada), harmfulness (vihimsa), shamelessness (ahrikya), lack of embarrassment (anapatrapya), dullness (styana), excitement (auddhatya), lack of faith (ashraddhya), laziness (kausidya), recklessness (styana), forgetfulness (mushitasmritita), distraction (vikshepa), non-alertness (asamprajanya), regret (kaukritya), sleep (middha), and investigation (vitarka) and analysis (vicara). As explained extensively in the 'Local Division' (Sthananga Sutra). These kinds of things are called the nature of secondary afflictions.
Among these, the first two (anger and resentment) arise depending on the first base. The third and fourth (concealment and vexation) depend on the second base. The fifth and sixth (jealousy and miserliness) depend on the third base. The seventh and eighth (deceit and flattery) depend on the fourth base. The ninth (pride) depends on the fifth base. The tenth (harmfulness) depends on the sixth base. The eleventh and twelfth (shamelessness and lack of embarrassment) depend on the seventh base. The remaining twelve (dullness, excitement, lack of faith, laziness, recklessness, forgetfulness, distraction, non-alertness, regret, sleep, investigation and analysis) depend on the last two bases.
It should be known that, in this context, the violation of higher mind and the violation of higher wisdom occur through three doors: 1. Through the door of destroying the aspect of cessation (samatha). 2. Through the door of destroying the aspect of elevation (vipassana). 3. Through the door of destroying the aspect of equanimity (upeksa). Dullness and sleep arise from the first base. Excitement and regret arise from the second base. Lack of faith and so on, up to investigation and analysis, arise from the third base.
Furthermore, how do the secondary afflictions correspond with each other? It should be known that shamelessness (ahrikya) and lack of embarrassment (anapatrapya) correspond with all unwholesome (akusala) things. Lack of faith (ashraddhya), laziness (kausidya), recklessness (styana), forgetfulness (mushitasmritita), distraction (vikshepa), and unwise knowledge (durmati) correspond with all defiled (klista) minds. Sleep (middha) and regret (kaukritya) correspond with all wholesome (kusala), unwholesome (akusala), and neutral (avyakrta) things. The rest should be known as not corresponding with each other.
Furthermore, how many of the secondary afflictions are conventionally existent (samvriti-satya) and how many are substantially existent (paramartha-satya)? Anger (krodha), resentment (upanaha), vexation (pradasha), jealousy (irshya), and harmfulness (vihimsa) are all part of hatred (dvesha), so they are all conventionally existent. Miserliness (matsarya), pride (mada), and excitement (auddhatya) are all part of greed (raga), so they are all conventionally existent. Concealment (mraksha), deceit (shathya), flattery (maya), dullness (styana), sleep (middha), and regret (kaukritya) are all part of delusion (moha), so they are all conventionally existent. Shamelessness (ahrikya), lack of embarrassment (anapatrapya), lack of faith (ashraddhya), and laziness (kausidya) are substantially existent. Recklessness (styana) is nominally existent (prajnapti-sat).
。如前說。忘念散亂惡慧是癡分故一切皆是世俗有。尋伺二種是發語言心加行分故及慧分故俱是假有。
複次隨煩惱云何成軟中上品。當知如本煩惱說。如是隨煩惱若事若差別若過失若所治。隨其所應皆如煩惱應知複次諸無記法依處當知略有四種。謂業所引生。生已若行住。若養命。若三摩地差別。複次彼自性云何。謂異熟生蘊若中庸加行所攝威儀路及工巧處。若為嬉戲加行所攝變化。
問彼云何展轉相應耶。答威儀路工巧處或於一時展轉相應如說。或有事業行時易作非住非坐亦非偃臥。乃至或有事業若行若住若坐若臥皆悉易作。如經廣說。所餘無有展轉相應。
問是諸無記幾實物有幾是假有。答于異熟所攝諸蘊及心加行差別中而施設故。當知一切皆世俗有。
云何彼成軟中上品。謂異熟生及威儀路不猛利故俱是軟品。諸工巧處性猛利故說名中品。當知變化性極猛利故是上品。又四種類各有差別。謂無色界異熟是軟品。色界異熟是中品。欲界異熟是上品。若坐若臥是軟。威儀住是中。威儀行是上。威儀初習業者是下工巧。已串習者是中工巧。堪為師者是上工巧。下品修三摩地所得是軟變化。中品修三摩地所得是中變化。上品修三摩地所得是上變化。如是等類軟中上品差別應知。問是諸無記依
【現代漢語翻譯】 現代漢語譯本：如前文所說，忘念、散亂、惡慧是屬於癡（Moha）的部分，因此一切都是世俗諦（Samvriti-satya）所安立的。尋（Vitarka）和伺（Vicara）這兩種心所，是發起語言的心之加行部分，並且也屬於慧（Prajna）的部分，所以都是假有（Prajnapti-sat）。
其次，隨煩惱（Upaklesha）如何成為下品、中品、上品？應當知道，如同根本煩惱（Klesha）所說。像這樣，隨煩惱無論是所緣境、差別、過失、所對治，都應當像煩惱一樣去理解。其次，諸無記法（Avyakrta-dharma）的所依處，應當知道略有四種：即業（Karma）所引生的；生起后，無論是行、住；無論是養命；無論是三摩地（Samadhi）的差別。
其次，它們的自性是什麼？是指異熟生蘊（Vipaka-ja Skandha），無論是中庸的加行所攝的威儀路（Iryapatha），以及工巧處（Silpasthana）；無論是爲了嬉戲的加行所攝的變化（Nirmana）。
問：這些無記法如何輾轉相應呢？答：威儀路和工巧處，或者在同一時間輾轉相應，如經中所說：『或者有事業，行走時容易做，不是站立，不是坐著，也不是躺臥。』乃至『或者有事業，無論是行走、站立、坐著、躺臥，都容易做。』如經中廣說。其餘的沒有輾轉相應。
問：這些無記法，有多少是實物有（Dravyasat），有多少是假有？答：由於在異熟所攝的諸蘊，以及心的加行差別中而施設，應當知道一切都是世俗有。
這些無記法如何成為下品、中品、上品？是指異熟生和威儀路，因為不猛利，所以都是下品。諸工巧處，因為性質猛利，所以稱為中品。應當知道變化，因為性質極其猛利，所以是上品。又有四種類別，各有差別：沒有的異熟是下品，的異熟是中品，欲界（Kama-dhatu）的異熟是上品。若是坐著或躺臥是下品威儀，站立是中品威儀，行走是上品威儀。初學行業的人是下品工巧，已經串習的人是中品工巧，堪為師者是上品工巧。下品修三摩地所得的是下品變化，中品修三摩地所得的是中品變化，上品修三摩地所得的是上品變化。像這樣等類的下品、中品、上品差別應當知道。問：這些無記法所依……
【English Translation】 English version: As previously stated, forgetfulness, distraction, and evil wisdom are part of ignorance (Moha), therefore everything is conventionally existent (Samvriti-satya). Initial application (Vitarka) and sustained application (Vicara) are both the preliminary stages of the mind that initiates speech and also part of wisdom (Prajna), so they are both nominally existent (Prajnapti-sat).
Furthermore, how do the secondary afflictions (Upaklesha) become inferior, middling, and superior? It should be understood as described for the primary afflictions (Klesha). Likewise, the secondary afflictions, whether in terms of their objects, distinctions, faults, or antidotes, should all be understood as with the afflictions. Furthermore, the bases of the indeterminate dharmas (Avyakrta-dharma) should be known to be roughly of four types: those produced by karma (Karma); after arising, whether walking or standing; whether sustaining life; or the distinctions of samadhi (Samadhi).
Furthermore, what is their nature? It refers to the aggregates born of fruition (Vipaka-ja Skandha), the deportment (Iryapatha) included in the middling effort, and the crafts (Silpasthana); or the transformations (Nirmana) included in the effort for play.
Question: How do these interact with each other? Answer: Deportment and crafts may interact with each other at the same time, as it is said in the sutra: 'Or there are activities that are easy to do when walking, not when standing, not when sitting, and not when lying down.' And even 'Or there are activities that are easy to do whether walking, standing, sitting, or lying down.' As explained extensively in the sutra. The rest do not interact with each other.
Question: Of these indeterminate dharmas, how many are substantially existent (Dravyasat) and how many are nominally existent? Answer: Because they are designated within the aggregates included in fruition and the distinctions of mental effort, it should be known that all are conventionally existent.
How do these indeterminate dharmas become inferior, middling, and superior? It refers to those born of fruition and deportment, because they are not intense, they are both inferior. The crafts, because their nature is intense, are called middling. It should be known that transformations, because their nature is extremely intense, are superior. Furthermore, the four types each have distinctions: fruition without ** is inferior, fruition with ** is middling, fruition of the desire realm (Kama-dhatu) is superior. Sitting or lying down is inferior deportment, standing is middling deportment, walking is superior deportment. Those who are beginners in a craft are inferior craftsmen, those who are already accustomed are middling craftsmen, those who are qualified to be teachers are superior craftsmen. Transformations obtained from inferior samadhi are inferior transformations, transformations obtained from middling samadhi are middling transformations, transformations obtained from superior samadhi are superior transformations. Such distinctions of inferior, middling, and superior should be known. Question: The basis of these indeterminate dharmas...
何事生。答當知略說依十二事。如聞所成地已說。
云何諸無記差別。謂異熟生五趣別故。五種差別。若威儀路威儀別故四種差別。若工巧處十二事差別故即十二種差別。異生聲聞獨覺菩薩如來差別故。為嬉戲為利他身語變化差別故。當知變化八種差別。由此差別即攝餘事故不別說。又異熟生一向無記。二三可得一有二種。若依伎樂以染污心發起威儀。是染污性。若依寂靜即是善性。若依染著發起工巧是染污性。若善加行所起工巧。即是善性。為引導他或為利益諸有情故。而起變化當知是善此無染污。
複次如是五蘊幾諦所攝。又此諸諦幾蘊所攝。當知三諦五蘊更互相攝。滅諦諸蘊互不相攝。由滅諦性是彼寂靜所顯故。
問如聲聞地已說於四諦中有十六行觀。何故於苦諦為四行觀。答為欲對治四顛倒故。謂初一行對治初一顛倒。次一行對治次二顛倒。后二行對治后一顛倒。問何故於集諦為四行觀。答由有四種愛故。此四種愛當知由常樂凈我愛差別故。建立差別。初愛為緣建立後有愛。第二第三愛為緣建立喜貪俱行愛及彼彼希樂愛。最後愛為緣建立獨愛。當知此愛隨逐自體。又愛云何。謂于自體親昵藏護。後有愛云何。謂求當來自體差別。喜貪俱行愛云何。謂于現前或於已得可愛色聲香味觸法起貪著
【現代漢語翻譯】 現代漢語譯本 『何事生』（什麼產生）。答：應當知道，簡略地說，依賴於十二件事。如『聞所成地』（由聽聞而成就的階段）已經說過。
『云何諸無記差別』（各種無記狀態有什麼不同）？答：由於異熟生（vipāka-ja，由業力成熟而產生的）有五趣（gati，地獄、餓鬼、畜生、人、天）的差別，所以有五種差別。如果威儀路（iryāpatha，行住坐臥等行為）有威儀（行為舉止）的差別，所以有四種差別。如果工巧處（śilpasthāna，工藝技巧）有十二事（如製造、繪畫等十二種技能）的差別，所以有十二種差別。由於異生（凡夫）、聲聞（śrāvaka，聽聞佛法而悟道的修行者）、獨覺（pratyekabuddha，無師自悟的修行者）、菩薩（bodhisattva，發願救度一切眾生的修行者）、如來（tathāgata，佛）的差別。爲了嬉戲或爲了利他，身語變化（kāya-vāc-vikāra，身體和語言的變化）有差別。應當知道變化有八種差別。由於這些差別已經涵蓋了其他情況，所以不再單獨說明。而且，異熟生完全是無記的。第二種和第三種情況可能是一種，也可能有兩種。如果依靠伎樂（歌舞音樂）以染污心（klista-citta，被煩惱染污的心）發起威儀，那就是染污的性質。如果依靠寂靜（平靜的狀態），那就是善的性質。如果依靠染著（貪戀執著）發起工巧，那就是染污的性質。如果由善的加行（kusala-prayoga，善的努力）所產生的工巧，那就是善的性質。爲了引導他人或爲了利益眾生而產生的變化，應當知道是善的，這裡沒有染污。
複次，像這樣，五蘊（pañca-skandha，色、受、想、行、識）被幾諦（satya，真理）所包含？又，這些諦被幾蘊所包含？應當知道，三諦（苦、集、道）與五蘊互相包含。滅諦（nirodha-satya，寂滅的真理）與諸蘊互不包含。因為滅諦的性質是彼寂靜（涅槃）所顯現的緣故。
問：如『聲聞地』（Śrāvakabhūmi，聲聞的修行階段）已經說過，在四諦（catvāri-ārya-satyāni，苦、集、滅、道）中有十六行觀（ākāra，十六種觀行）。為什麼對苦諦（duhkha-satya，痛苦的真理）有四行觀？答：爲了對治四顛倒（viparyāsa，常、樂、凈、我四種顛倒見）的緣故。所謂第一行觀對治第一種顛倒，第二行觀對治第二種顛倒，后兩種行觀對治最後一種顛倒。問：為什麼對集諦（samudaya-satya，痛苦根源的真理）有四行觀？答：由於有四種愛（trsna，渴愛）的緣故。這四種愛應當知道，由於常愛、樂愛、凈愛、我愛的差別，而建立差別。初愛（對常的渴愛）為緣，建立後有愛（bhavatrsna，對未來存在的渴愛）。第二種和第三種愛（對樂和凈的渴愛）為緣，建立喜貪俱行愛（nandirāga-sahagata-trsna，伴隨喜悅和貪慾的渴愛）以及彼彼希樂愛（tatratatrābhinandinī-trsna，對各種事物都感到喜悅的渴愛）。最後一種愛（對我的渴愛）為緣，建立獨愛（ekatrāga，對自我的執著）。應當知道，這種愛隨逐自體（ātman，自我）。又，愛是什麼？是指對自體的親昵、藏匿和保護。後有愛是什麼？是指尋求未來自體的差別。喜貪俱行愛是什麼？是指對於現前或已經得到的可愛色聲香味觸法（rūpa-śabda-gandha-rasa-sprastavya-dharma，六種感官對像）生起貪著。
【English Translation】 English version 『What is born?』 Answer: It should be known that, briefly speaking, it depends on twelve things. As has already been said in the 『Hearing-Accomplished Ground』 (Śrutamayī-bhūmi, the stage accomplished through hearing).
『What are the differences among the unwholesome states?』 Answer: Because of the different destinies (gati, realms of existence: hell, hungry ghosts, animals, humans, gods) arising from karmic results (vipāka-ja, born of karmic maturation), there are five kinds of differences. If the deportment (iryāpatha, modes of conduct: walking, standing, sitting, lying down) has different manners (behavior), there are four kinds of differences. If the crafts (śilpasthāna, arts and sciences) have differences in twelve things (such as manufacturing, painting, etc., twelve skills), there are twelve kinds of differences. Because of the differences between ordinary beings (prthagjana, common people), Śrāvakas (listeners, those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own), Bodhisattvas (beings who vow to save all sentient beings), and Tathāgatas (Buddhas). For the sake of play or for the benefit of others, there are differences in bodily and verbal transformations (kāya-vāc-vikāra, changes in body and speech). It should be known that there are eight kinds of differences in transformations. Because these differences encompass other situations, they are not described separately. Moreover, that which arises from karmic results is entirely unwholesome. The second and third cases can be one or two kinds. If one relies on music and dance (kila) and initiates deportment with a defiled mind (klista-citta, mind afflicted by defilements), it is of a defiled nature. If one relies on tranquility (peaceful state), it is of a wholesome nature. If one initiates crafts relying on attachment (craving and clinging), it is of a defiled nature. If the crafts that arise from wholesome effort (kusala-prayoga, wholesome exertion) are of a wholesome nature. Transformations that arise for the sake of guiding others or for the benefit of sentient beings should be known as wholesome; there is no defilement here.
Furthermore, how many truths (satya, realities) are encompassed by the five aggregates (pañca-skandha, form, feeling, perception, mental formations, consciousness) in this way? Also, how many aggregates are encompassed by these truths? It should be known that the three truths (suffering, origin, path) mutually encompass the five aggregates. The truth of cessation (nirodha-satya, the truth of cessation) does not mutually encompass the aggregates. Because the nature of the truth of cessation is manifested by that tranquility (Nirvana).
Question: As has been said in the 『Śrāvakabhūmi』 (Ground of Hearers, the stage of practice for Śrāvakas), there are sixteen aspects (ākāra, modes of contemplation) in the Four Noble Truths (catvāri-ārya-satyāni, suffering, origin, cessation, path). Why are there four aspects of contemplation for the Truth of Suffering (duhkha-satya, the truth of suffering)? Answer: It is for the sake of counteracting the four inversions (viparyāsa, the four distorted views of permanence, pleasure, purity, and self). That is, the first aspect of contemplation counteracts the first inversion, the second aspect of contemplation counteracts the second inversion, and the last two aspects of contemplation counteract the last inversion. Question: Why are there four aspects of contemplation for the Truth of Origin (samudaya-satya, the truth of the origin of suffering)? Answer: Because there are four kinds of craving (trsna, thirst). These four kinds of craving, it should be known, are established differently due to the differences in craving for permanence, craving for pleasure, craving for purity, and craving for self. The initial craving (craving for permanence) is the condition for establishing craving for future existence (bhavatrsna, craving for becoming). The second and third cravings (craving for pleasure and purity) are the conditions for establishing craving accompanied by delight and greed (nandirāga-sahagata-trsna, craving accompanied by joy and desire) and craving for delighting in this and that (tatratatrābhinandinī-trsna, craving for delighting in various things). The last craving (craving for self) is the condition for establishing craving for self (ekatrāga, attachment to self). It should be known that this craving follows the self (ātman, the self). Furthermore, what is craving? It refers to intimacy, concealment, and protection of the self. What is craving for future existence? It refers to seeking differences in the future self. What is craving accompanied by delight and greed? It refers to arising greed and attachment to the lovely forms, sounds, smells, tastes, tactile sensations, and mental objects (rūpa-śabda-gandha-rasa-sprastavya-dharma, the six sense objects) that are present or have been obtained.
愛。彼彼希望愛云何。謂于所餘可愛色等起希求愛。問何故於滅諦為四行觀。答由四種愛滅所顯故。問何故於道諦為四行觀。答由能證彼四愛滅故。
複次如聲聞地已說壞等十種行相。此中無所得云何。謂唯有根唯有境界。唯有彼所生受。唯有彼所生心。唯有計我我想。唯有計我我見。唯有我我言說戲論。除此七外余實我相了不可得。不自在云何。謂眾緣生無常苦相所攝。諸行離我相故。
問此十行相由何行相攝壞苦耶。答由結行相及變壞增上所起憂惱。當知是壞苦性。非唯變壞。已離憂者雖復遇彼不為害故。問何等行相攝苦苦耶。答由不可愛行相。問何等行相攝行苦耶。答由不安隱行相。
複次如經言。生苦乃至略攝五取蘊苦。如是諸苦相幾苦苦攝。謂初五。幾壞苦攝。謂中二。幾行苦攝。謂后一。複次初七苦苦攝。彼所對治凈妙煩惱。壞苦攝。最後一行苦攝。由世尊言入變壞心。又作是言由蓋纏故領彼所生心諸憂苦。故知煩惱壞苦。故苦道理成就。複次如經言有四種苦。一者生苦。二緣內苦。三緣外苦。四粗重苦。問此中何行攝何苦何苦攝何行。答初行初苦展轉相攝。次有三行。與第二苦展轉相攝。次有三行。與第三苦展轉相攝。最後一行與最後苦展轉相攝。前所說愛自性差別建立集諦四種行
【現代漢語翻譯】 現代漢語譯本：問：彼彼（各個）希望愛什麼？答：是指對於其餘的可愛色等生起希求的愛。問：為什麼對於滅諦（涅槃真理）要進行四行觀（四種觀照方式）？答：因為由四種愛的滅盡所顯現的緣故。問：為什麼對於道諦（通往涅槃的道路）要進行四行觀？答：因為能夠證得那四種愛的滅盡的緣故。
其次，如《聲聞地》中所說的壞等十種行相（無常等十種觀照方式）。這其中，無所得是什麼意思？是指只有根（感官），只有境界（感官對像），只有由它們所產生的感受，只有由它們所產生的心，只有計度有『我』的『我想』，只有計度有『我』的『我見』，只有關於『我』的言說戲論。除了這七種之外，真實的『我』相是完全不可得的。不自在是什麼意思？是指由眾多因緣所生，被無常、苦的相所攝，諸行（一切事物）都遠離『我』相的緣故。
問：這十種行相由哪些行相攝入壞苦（變壞之苦）呢？答：由結行相（煩惱的活動）以及變壞增上所引起的憂愁苦惱，應當知道這是壞苦的性質。不僅僅是變壞，已經遠離憂愁的人即使遇到變壞也不會受到損害。問：哪些行相攝入苦苦（痛苦之苦）呢？答：由不可愛行相。問：哪些行相攝入行苦（遷流之苦）呢？答：由不安穩行相。
其次，如經文所說：生苦（出生之苦）乃至簡略地概括為五取蘊苦（由執取五蘊而產生的苦）。像這樣的諸苦相，有多少屬於苦苦所攝？答：最初的五種。有多少屬於壞苦所攝？答：中間的兩種。有多少屬於行苦所攝？答：最後一種。其次，最初的七種屬於苦苦所攝，它們所對治的清凈美妙的煩惱屬於壞苦所攝，最後一種屬於行苦所攝。因為世尊說進入變壞的心，又這樣說因為被蓋（五蓋）纏縛的緣故，領受由心所生的各種憂愁痛苦。所以知道煩惱屬於壞苦，因此苦的道理得以成就。其次，如經文所說有四種苦：一是生苦，二是緣內苦，三是緣外苦，四是粗重苦。問：這其中，哪些行相攝入哪些苦，哪些苦攝入哪些行相？答：最初的行相與最初的苦相互攝入。其次有三種行相，與第二種苦相互攝入。其次有三種行相，與第三種苦相互攝入。最後一種行相與最後一種苦相互攝入。前面所說的愛自性差別建立了集諦（苦的根源）的四種行相。
【English Translation】 English version: Question: What does 'each and every' (彼彼) hope to love? Answer: It refers to the love that arises from desiring other lovely forms and so on. Question: Why are the Four Aspects of Observation (四行觀) applied to the Truth of Cessation (滅諦, Nirodha Satya)? Answer: Because it is revealed by the cessation of the four types of love. Question: Why are the Four Aspects of Observation applied to the Truth of the Path (道諦, Marga Satya)? Answer: Because it is capable of realizing the cessation of those four types of love.
Furthermore, as explained in the Śrāvakabhūmi (聲聞地), there are ten aspects of observation, such as decay (壞) and so on. Among these, what is 'unattainability' (無所得)? It means that there are only sense faculties (根), only sense objects (境界), only feelings arising from them, only mind arising from them, only the 'I-thought' (我想) that conceives of an 'I', only the 'I-view' (我見) that conceives of an 'I', and only the verbal proliferations (言說戲論) about 'I'. Apart from these seven, the true characteristic of 'I' is completely unattainable. What is 'non-self-governing' (不自在)? It means that it arises from numerous causes and conditions, is encompassed by the characteristics of impermanence and suffering, and all phenomena (諸行) are separate from the characteristic of 'I'.
Question: Which of these ten aspects of observation are included in the suffering of change (壞苦)? Answer: The afflictions (結行相) and the sorrow and distress arising from the increase of change and decay should be understood as the nature of the suffering of change. It is not just change and decay; even if those who have already abandoned sorrow encounter change and decay, they will not be harmed. Question: Which aspects of observation are included in the suffering of suffering (苦苦)? Answer: The aspect of unattractiveness (不可愛行相). Question: Which aspects of observation are included in the suffering of conditioned existence (行苦)? Answer: The aspect of insecurity (不安隱行相).
Furthermore, as the sutra says: the suffering of birth (生苦), and even briefly summarized as the suffering of the five aggregates of clinging (五取蘊苦). Among such aspects of suffering, how many are included in the suffering of suffering? Answer: The first five. How many are included in the suffering of change? Answer: The middle two. How many are included in the suffering of conditioned existence? Answer: The last one. Furthermore, the first seven are included in the suffering of suffering, the pure and wonderful afflictions that they counteract are included in the suffering of change, and the last one is included in the suffering of conditioned existence. Because the World-Honored One (世尊) said that the mind enters into change and decay, and also said that because of being bound by the hindrances (蓋, five hindrances), one experiences various sorrows and sufferings arising from the mind. Therefore, it is known that afflictions belong to the suffering of change, and thus the doctrine of suffering is established. Furthermore, as the sutra says, there are four types of suffering: first, the suffering of birth; second, suffering related to internal factors; third, suffering related to external factors; and fourth, the suffering of heaviness (粗重苦). Question: Among these, which aspects of observation are included in which sufferings, and which sufferings are included in which aspects of observation? Answer: The first aspect of observation and the first suffering are mutually inclusive. Next, there are three aspects of observation that are mutually inclusive with the second suffering. Next, there are three aspects of observation that are mutually inclusive with the third suffering. The last aspect of observation is mutually inclusive with the last suffering. The aforementioned distinctions in the nature of love establish the four aspects of observation of the Truth of the Origin (集諦, Samudaya Satya).
相。當知為生今果差別四種苦故。
複次此十六行幾是空行。謂二。即苦諦后二行。幾是無願行。謂六。即苦諦前二行及集諦一切。幾是無相行。謂滅諦一切。幾是清凈因所顯行。謂道諦一切。
問要由無常想能住無我想。何故此中先說空耶。答此約無我觀已生由無常觀建立無愿。以此二觀前後展轉互修治故。
複次四聖諦說次第者。謂由此故苦此最為初。如此故苦此為第二。此二攝黑品究竟。由此故樂此為第三。如此故樂是為第四。此二攝白品究竟。譬如重病病因病癒良藥又有差別。謂如世間遭苦次第。當知建立聖諦次第。所以者何。如諸世間曾所遭苦。即於此處先發作意。次於遭苦因。次於苦解脫。後於解脫方便發起作意。問諦義云何。答如所說相不捨離義。由觀此故到清凈究竟義。是諦義。問苦諦義云何。答煩惱所生行義。問集諦義云何。答能生苦諦義。問滅諦義云何。答彼俱寂靜義。問道諦義云何。答能成三諦義。
問如是四聖諦為世俗諦攝。為勝義諦攝。答勝義諦攝。何以故。于順苦樂不苦不樂諸行中。由自相差別故建立世俗諦。由彼共相一味苦故當知建立勝義諦。
問何緣故說遍知苦諦。永斷集諦。觸證滅諦。修習道諦。答由彼苦諦是四顛倒所依處故。為除顛倒故遍知苦
【現代漢語翻譯】 相（Lakshana，特徵）。應當知道這是因為產生今世果報的四種苦的差別。
其次，這十六行中，哪些是空行？答：兩種。即苦諦的后兩行。哪些是無願行？答：六種。即苦諦的前兩行以及集諦的一切。哪些是無相行？答：滅諦的一切。哪些是清凈因所顯行？答：道諦的一切。
問：必須通過無常想才能安住于無我想，為什麼這裡先說空呢？答：這是因為在無我觀已經產生之後，通過無常觀來建立無愿。因為這兩種觀前後輾轉互相修習。
其次，四聖諦的說法次第是：因為這個緣故，苦最為開始；因為這樣，苦是第二位。這二者攝盡了黑品（不善的方面）。因為這個緣故，樂是第三位；因為這樣，樂是第四位。這二者攝盡了白品（善良的方面）。譬如重病、病因、病癒、良藥又有差別。如同世間遭受痛苦的次第，應當知道建立聖諦的次第。為什麼呢？因為世間眾生曾經遭受的痛苦，首先對此處發起作意，其次是對遭受痛苦的原因，然後是對從痛苦中解脫，最後是對解脫的方法發起作意。問：諦（Satya，真理）的含義是什麼？答：如所說之相不捨離的意義。通過觀察這個，達到清凈究竟的意義，這就是諦的意義。問：苦諦（Dukkha Satya，關於苦的真理）的含義是什麼？答：煩惱所產生的行（Samkhara，行蘊）的意義。問：集諦（Samudaya Satya，關於苦的起因的真理）的含義是什麼？答：能夠產生苦諦的意義。問：滅諦（Nirodha Satya，關於苦的止息的真理）的含義是什麼？答：苦及其起因都寂靜的意義。問：道諦（Magga Satya，關於達到苦的止息的道路的真理）的含義是什麼？答：能夠成就前三個諦的意義。
問：這四聖諦是屬於世俗諦（Samvriti Satya，相對真理）所攝，還是屬於勝義諦（Paramartha Satya，絕對真理）所攝？答：屬於勝義諦所攝。為什麼呢？因為在順苦、樂、不苦不樂的諸行中，由於自相的差別而建立世俗諦；由於它們的共相都是苦，因此應當知道建立勝義諦。
問：為什麼說要遍知苦諦，永斷集諦，觸證滅諦，修習道諦？答：因為苦諦是四顛倒（Viparyasa，顛倒見）所依之處，爲了去除顛倒，所以要遍知苦。
【English Translation】 Lakshana (Characteristic). It should be known that this is because of the differences in the four kinds of suffering that produce the fruits of this life.
Furthermore, among these sixteen aspects, how many are aspects of emptiness? Answer: Two. Namely, the last two aspects of the Truth of Suffering (Dukkha Satya). How many are aspects of non-aspiration? Answer: Six. Namely, the first two aspects of the Truth of Suffering and all of the Truth of the Origin (Samudaya Satya). How many are aspects of signlessness? Answer: All of the Truth of Cessation (Nirodha Satya). How many are aspects manifested by the cause of purity? Answer: All of the Truth of the Path (Magga Satya).
Question: It is necessary to abide in the thought of no-self (Anatta) through the thought of impermanence (Anicca). Why is emptiness (Sunyata) mentioned first here? Answer: This is because after the contemplation of no-self has arisen, the aspirationlessness is established through the contemplation of impermanence. Because these two contemplations are cultivated reciprocally, one after the other.
Furthermore, the order in which the Four Noble Truths are taught is: Because of this, suffering is the very beginning; because of this, suffering is in the second position. These two encompass the ultimate of the dark side (unwholesome aspects). Because of this, happiness is in the third position; because of this, happiness is in the fourth position. These two encompass the ultimate of the white side (wholesome aspects). It is like a serious illness, the cause of the illness, the recovery from the illness, and the good medicine, which are also different. Just as the order in which suffering is encountered in the world, one should know that the order of establishing the Noble Truths is the same. Why is that? Because beings in the world have experienced suffering, they first direct their attention to this, then to the cause of suffering, then to liberation from suffering, and finally to the means of liberation. Question: What is the meaning of 'Truth' (Satya)? Answer: The meaning of not abandoning the characteristics as they are spoken. The meaning of reaching ultimate purity by observing this is the meaning of 'Truth'. Question: What is the meaning of the Truth of Suffering (Dukkha Satya)? Answer: The meaning of the formations (Samkhara) produced by afflictions. Question: What is the meaning of the Truth of the Origin (Samudaya Satya)? Answer: The meaning of being able to produce the Truth of Suffering. Question: What is the meaning of the Truth of Cessation (Nirodha Satya)? Answer: The meaning of the quiescence of both suffering and its origin. Question: What is the meaning of the Truth of the Path (Magga Satya)? Answer: The meaning of being able to accomplish the first three Truths.
Question: Are these Four Noble Truths included in the conventional truth (Samvriti Satya) or in the ultimate truth (Paramartha Satya)? Answer: They are included in the ultimate truth. Why is that? Because in the formations that are conducive to suffering, happiness, neither suffering nor happiness, the conventional truth is established due to the differences in their individual characteristics; because their common characteristic is suffering, it should be known that the ultimate truth is established.
Question: Why is it said that one should fully understand the Truth of Suffering, completely abandon the Truth of the Origin, realize the Truth of Cessation, and cultivate the Truth of the Path? Answer: Because the Truth of Suffering is the place where the four inversions (Viparyasa) rely, in order to remove the inversions, one should fully understand suffering.
。既遍知苦即遍知集。由彼集諦苦諦攝故。雖遍知苦仍為集諦之所隨逐。故須更說永斷集諦。言觸證者。是現見義。由於滅諦現前見故不生怖畏愛樂攝受。是故次說觸證滅諦。若勤修道乃能成辦所說三義。是故后說修習道諦。
問諦現觀有幾種。此復何相。答決定義是現觀義。此則于諸諦中決定智慧及彼因彼相應彼共有法為體。是名現觀相。此復六種應知如有尋有伺地說。
此中雲何名初現觀。謂于諸諦決定思惟。云何名為第二現觀。謂三寶所三種凈信。由於寶義已決定故。及聞所成決定智慧。
云何名為第三現觀。謂聖所愛戒。于惡趣業已得決定不作律儀故。
云何名為第四現觀。謂于加行道中先集資糧極圓滿故。又善方便磨瑩心故。從世間順抉擇分邊際善根。無間。有初內遣有情假法緣心生。能除軟品見道所斷煩惱粗重。從此無間第二內遣諸法假法緣心生。能除中品見道所斷煩惱粗重。從此無間第三遍遣一切有情諸法假法緣心生。能除一切見道所斷煩惱粗重。又此現觀即是見道。亦名雙運道。此中雖有毗缽舍那品三心及奢摩他品三心。然由雙運合立三心。以於一剎那中止觀俱可得故。當知此諸心唯緣非安立諦境。又前二心法智相應。第三心類智相應。又即由此心勢力故。于苦等安立諦中
【現代漢語翻譯】 現代漢語譯本：如果已經普遍瞭解了苦（dukkha），也就普遍瞭解了集（samudaya），因為集諦（samudaya-satya）包含並依附於苦諦（dukkha-satya）。即使普遍瞭解了苦，仍然會被集諦所追隨，因此需要進一步說明如何永遠斷除集諦。這裡說的『觸證』，是現見的意思。由於對滅諦（nirodha-satya）的現前證見，就不會產生怖畏、愛樂和攝受。因此接下來要說觸證滅諦。如果勤奮地修習道（marga），才能成就上面所說的三種意義。所以最後說修習道諦。
問：諦現觀（satya-abhisamaya）有幾種？它的體相又是什麼？答：決定義就是現觀的意義。它以在諸諦中決定的智慧，以及彼因、彼相應、彼共有法為體。這就是現觀的體相。這種現觀有六種，應該知道，就像有尋有伺地（savitarka-savicara-bhumi）所說的那樣。
這裡面，什麼叫做初現觀？是指對於諸諦的決定思惟。什麼叫做第二現觀？是指對於三寶（triratna）的三種凈信。由於已經對寶的意義有了決定，以及聞所成的決定智慧。
什麼叫做第三現觀？是指聖者所喜愛的戒律。因為對於惡趣的業已經得到決定，不再造作，所以持守律儀。
什麼叫做第四現觀？是指在加行道（prayoga-marga）中，由於先前積累資糧已經極度圓滿，又因為善巧方便地磨練內心，從世間的順抉擇分（anulomika-ksanti）邊際善根（agratah-kusala-mula）無間，生起最初的內遣有情假法緣心，能夠去除軟品見道（darsana-marga）所斷的煩惱粗重。從此無間，生起第二內遣諸法假法緣心，能夠去除中品見道所斷的煩惱粗重。從此無間，生起第三遍遣一切有情諸法假法緣心，能夠去除一切見道所斷的煩惱粗重。而且這種現觀就是見道，也叫做雙運道。這裡面雖然有毗缽舍那（vipassana）品的三心和奢摩他（samatha）品的三心，但是由於雙運合立為三心，因為在一剎那中止觀都可以得到。應當知道這些心只緣非安立諦境。而且前二心與法智相應，第三心與類智相應。又因為這種心的勢力，對於苦等安立諦中
【English Translation】 English version: If one has universally understood suffering (dukkha), then one has also universally understood the origin (samudaya), because the truth of origin (samudaya-satya) encompasses and adheres to the truth of suffering (dukkha-satya). Even if one has universally understood suffering, one is still pursued by the origin, therefore it is necessary to further explain how to permanently sever the origin. The term 'touching and realizing' refers to direct seeing. Because of the direct seeing of the truth of cessation (nirodha-satya), fear, attachment, and clinging do not arise. Therefore, the touching and realizing of the truth of cessation is discussed next. If one diligently cultivates the path (marga), one can accomplish the three meanings mentioned above. Therefore, the cultivation of the truth of the path (marga-satya) is discussed last.
Question: How many kinds of truth-realization (satya-abhisamaya) are there? And what is its characteristic? Answer: Determination is the meaning of realization. It has as its essence the decisive wisdom in the truths, as well as its cause, its correspondence, and its shared qualities. This is the characteristic of realization. There are six kinds of this realization, which should be known as described in the discursive and investigative ground (savitarka-savicara-bhumi).
Among these, what is called the first realization? It refers to the decisive contemplation on the truths. What is called the second realization? It refers to the three kinds of pure faith in the Three Jewels (triratna). Because there is already a determination about the meaning of the Jewels, and the decisive wisdom arising from hearing.
What is called the third realization? It refers to the precepts beloved by the noble ones. Because one has obtained a determination regarding the actions leading to evil destinies and no longer engages in them, therefore one upholds the precepts.
What is called the fourth realization? It refers to the fact that in the path of application (prayoga-marga), because the accumulation of merit has been extremely perfected, and because the mind has been skillfully refined, from the mundane sequential acceptance (anulomika-ksanti) of the peak of wholesome roots (agratah-kusala-mula), without interruption, the first mind of internal rejection, conditioned by the false appearance of sentient beings, arises, which can remove the coarse burden of afflictions to be abandoned on the soft stage of the path of seeing (darsana-marga). From this without interruption, the second mind of internal rejection, conditioned by the false appearance of phenomena, arises, which can remove the coarse burden of afflictions to be abandoned on the intermediate stage of the path of seeing. From this without interruption, the third mind of universal rejection, conditioned by the false appearance of all sentient beings and phenomena, arises, which can remove all the coarse burden of afflictions to be abandoned on the path of seeing. Moreover, this realization is the path of seeing, also called the path of dual operation. Although there are three minds of the Vipassana (vipassana) category and three minds of the Samatha (samatha) category, they are combined into three minds due to the dual operation, because both cessation and contemplation can be obtained in one instant. It should be known that these minds only focus on the object of non-established truths. Moreover, the first two minds correspond to the knowledge of the Dharma, and the third mind corresponds to the knowledge of analogy. Furthermore, because of the power of this mind, in the established truths such as suffering
。有第二現觀位清凈無礙苦等智生。當知依此智故苦集滅道智得成立。即前三心並止觀品能證見斷煩惱寂滅。能得永滅一切煩惱及所依事。出世間道。是名現觀智諦現觀。
云何名為現觀邊智諦現觀。謂此現觀后所得智。名現觀邊智。當知此智第三心無間從見道起方現在前。緣先世智曾所觀察下上二地及二增上安立諦境。似法類智世俗智攝通世出世。是出世間智后所得。如其次第於一一諦二種智生。謂忍可欲樂智及現觀決定智。如是依前現觀起已。于下上諸諦中二二智生。是名現觀邊智諦現觀。此中前智遣假法緣故是無分別。后智隨逐假法緣故是有分別。又前智于依止中能斷見斷煩惱隨眠。后智思惟所緣故令彼所斷更不復起。又前智慧進趣修道中出世斷道。第二智慧進趣世出世斷道。無有純世間道能永害隨眠。由世間道是曾習故。相執所引故。如相執所引如是。亦不能泯伏諸相。如不能泯伏諸相。如是亦不能永害粗重。是故彼道無有永害諸隨眠義。
云何名為究竟現觀。謂由永斷修所斷故。所有盡智無生智生。或一向出世。或通世出世。于現法中一切煩惱永斷決定故。于當來世一切依事永滅決定故。名究竟現觀。何等名為出世盡智。謂若智於盡無分別。何等名為世出世盡智。謂若智於盡有分別。何等名為
【現代漢語翻譯】 現代漢語譯本：在第二現觀位，清凈無礙的苦等智產生。應當知道，依靠這種智慧，苦集滅道四種智慧才能成立。也就是之前的三個心念，連同止觀品，能夠證得斷除見斷煩惱的寂滅，能夠永遠滅除一切煩惱以及煩惱所依之事，這是出世間的道路，稱為現觀智諦現觀。
什麼叫做現觀邊智諦現觀呢？就是這種現觀之後所獲得的智慧，稱為現觀邊智。應當知道，這種智慧在第三個心念，緊接著見道之後才開始顯現。它所緣的是先前世智曾經觀察過的下地和上地，以及兩種增上安立的諦境。這種智慧屬於似法類智和世俗智所攝，貫通世間和出世間。它是出世間智之後所獲得的，按照次第，在每一個諦中產生兩種智慧，分別是忍可欲樂智和現觀決定智。像這樣，依靠之前的現觀生起之後，在下地和上地的各種諦中，產生兩種智慧。這稱為現觀邊智諦現觀。這裡，前面的智慧因為遣除假法之緣故，所以是無分別的；後面的智慧因為隨逐假法之緣故，所以是有分別的。而且，前面的智慧在依止中能夠斷除見斷煩惱的隨眠，後面的智慧因為思惟所緣的緣故，使得那些被斷除的煩惱不再生起。此外，前面的智慧能夠進入修道中的出世斷道，後面的智慧能夠進入世間和出世間的斷道。沒有純粹的世間道能夠永遠損害隨眠，因為世間道是曾經習染的緣故，是被相執所引導的緣故。就像被相執所引導一樣，也不能泯滅諸相。就像不能泯滅諸相一樣，也不能永遠損害粗重。因此，那種道沒有永遠損害各種隨眠的意義。
什麼叫做究竟現觀呢？就是由於永遠斷除了修所斷的煩惱，所有盡智（Kṣaya-jñāna，斷盡煩惱的智慧）和無生智（Anutpāda-jñāna，不再生起煩惱的智慧）產生。或者完全是出世間的，或者貫通世間和出世間。在現世中，一切煩惱永遠斷除已經確定，在未來世中，一切所依之事永遠滅除已經確定，這稱為究竟現觀。什麼叫做是出世間的盡智呢？就是對於斷盡沒有分別的智慧。什麼叫做是世間和出世間的盡智呢？就是對於斷盡有分別的智慧。
【English Translation】 English version: In the second moment of Abhisamaya (現觀, direct realization), the pure and unobstructed knowledge of suffering, etc., arises. It should be known that based on this wisdom, the knowledge of the Four Noble Truths (苦集滅道, suffering, its origin, its cessation, and the path to its cessation) is established. That is, the preceding three mental states, along with the Samatha-vipassana (止觀, calm abiding and insight) practices, can realize the extinction of afflictions to be abandoned by seeing (見斷煩惱, afflictions eradicated through insight), and can attain the permanent cessation of all afflictions and their underlying causes. This is the supramundane path, called Abhisamaya-jñāna-satya-abhisamaya (現觀智諦現觀, direct realization of the wisdom of truth through direct realization).
What is called Abhisamayānta-jñāna-satya-abhisamaya (現觀邊智諦現觀, direct realization of the wisdom at the edge of direct realization of truth)? It is the knowledge obtained after this Abhisamaya, called Abhisamayānta-jñāna (現觀邊智, wisdom at the edge of direct realization). It should be known that this wisdom arises in the third moment, immediately following the Path of Seeing (見道, path of seeing). It focuses on the lower and upper realms previously observed by the worldly wisdom (世智, mundane knowledge), as well as the objects of the two kinds of Adhipati-sthāpana-satya (二增上安立諦境, truths established through two kinds of dominance). This wisdom is included in the likeness-of-Dharma-knowledge (似法類智, knowledge resembling the Dharma) and conventional knowledge (世俗智, conventional knowledge), encompassing both mundane and supramundane realms. It is obtained after supramundane wisdom, and in sequence, two kinds of wisdom arise in each truth: the wisdom of acceptance and desire (忍可欲樂智, wisdom of acceptance and desire) and the wisdom of decisive direct realization (現觀決定智, wisdom of decisive direct realization). Thus, after the preceding Abhisamaya has arisen, two kinds of wisdom arise in the various truths of the lower and upper realms. This is called Abhisamayānta-jñāna-satya-abhisamaya. Here, the former wisdom is non-discriminating because it eliminates the condition of false dharmas (假法, false phenomena); the latter wisdom is discriminating because it follows the condition of false dharmas. Moreover, the former wisdom can sever the latent tendencies (隨眠, anusaya) of afflictions to be abandoned by seeing in the basis (依止, support); the latter wisdom, because it contemplates the object of focus, prevents those severed afflictions from arising again. Furthermore, the former wisdom can advance into the supramundane path of abandonment in the Path of Cultivation (修道, path of cultivation); the latter wisdom can advance into the mundane and supramundane paths of abandonment. There is no purely mundane path that can permanently harm the latent tendencies, because the mundane path is something that has been practiced before and is guided by attachment to characteristics (相執, nimitta-graha). Just as it is guided by attachment to characteristics, it also cannot subdue the characteristics. Just as it cannot subdue the characteristics, it also cannot permanently harm the grossness. Therefore, that path does not have the meaning of permanently harming the various latent tendencies.
What is called Ultimate Abhisamaya (究竟現觀, ultimate direct realization)? It is when, due to the permanent abandonment of afflictions to be abandoned by cultivation (修所斷, afflictions eradicated through cultivation), all Kṣaya-jñāna (盡智, knowledge of exhaustion) and Anutpāda-jñāna (無生智, knowledge of non-arising) arise. It is either entirely supramundane or encompasses both mundane and supramundane realms. In the present life, the permanent abandonment of all afflictions is certain; in the future life, the permanent cessation of all underlying causes is certain. This is called Ultimate Abhisamaya. What is supramundane Kṣaya-jñāna? It is the wisdom that is non-discriminating regarding exhaustion. What is mundane and supramundane Kṣaya-jñāna? It is the wisdom that is discriminating regarding exhaustion.
出世無生智。謂即此依事滅因義故。于當來世依事不生中所有無分別智。何等名為世出世無生智。謂于當來世依事不生中。所有有分別智。
複次有種姓婆羅門。建立三處為實為諦。然彼種姓諸婆羅門於此三處住三過失污其心故。依第一義彼皆墮在非梵志數。何等三處。一為養命。二為修福。三安立果。為養命者。謂彼種姓諸婆羅門為活命故。于施主前或咒愿或讚美或序述。咒愿者謂彼種姓諸婆羅門。希求隨一資生具故。往詣王所或王大臣或婆羅門長者居士商主等所。矯設咒愿。當愿汝等所有怨敵皆悉殄滅橫遭殃禍摧屈縛錄又愿汝等所有吉祥常無轉動不可侵奪。讚美者。為希求故往到彼所矯設讚美言。汝勇健多諸計策善害怨敵。又于害怨假興贊述唱言。汝曹如是如是害除怨敵甚為希有。如汝等輩世間難得。又于財位久興盛者矯施贊述言。諸世間如汝吉祥成就無動甚為難有。序述者。謂彼為希求故往到他所妄興序述言。汝成就善丈夫相。不久定當一切怨敵皆悉殄滅橫遭殃禍摧屈縛錄。又若成就如是相者。定當吉祥無有退轉。又如汝等諸親友家若施主家。常無有餘沙門婆羅門于中受施執為己有。唯我常得恭敬供養衣服飲食諸臥具等。彼由如是方便所獲利養深生染著。耽嗜迷悶堅固保執而受用之。為修福者。謂彼種姓
【現代漢語翻譯】 現代漢語譯本 出世無生智，指的是依靠對事情的起因的滅除的理解，在未來世中，對於不再由因緣產生的事物所具有的無分別智慧。 什麼叫做世出世無生智？指的是在未來世中，對於不再由因緣產生的事物所具有的有分別智慧。
此外，有一些婆羅門種姓，他們認為有三個地方是真實和正確的。然而，這些婆羅門種姓的人，在這三個地方都犯了三種過失，污染了他們的心，因此，從第一義諦的角度來看，他們都墮落到不屬於真正梵志的行列。這三個地方是什麼呢？一是爲了養活自己，二是為修福，三是確立果報。 爲了養活自己，指的是這些婆羅門種姓的人爲了活命，在施主面前或者唸咒祈福，或者讚美，或者敘述。唸咒祈福，指的是這些婆羅門種姓的婆羅門，爲了希望得到一些生活所需的物品，前往國王那裡，或者國王的大臣，或者婆羅門長者、居士、商人等處，虛假地念咒祈福，說：『愿你們所有的怨敵都被消滅，橫遭災禍，被摧毀、屈服和囚禁。又愿你們所有的吉祥永遠不會改變，不可侵奪。』 讚美，指的是爲了希望得到好處，前往那些人那裡，虛假地讚美說：『您勇猛健壯，有很多計謀，善於消滅怨敵。』又對於消滅怨敵的行為，虛假地讚揚說：『你們這樣這樣地消滅怨敵，真是非常稀有。像你們這樣的人，世間難得。』又對於財富和地位長久興盛的人，虛假地讚揚說：『像您這樣吉祥成就，不可動搖的人，世間非常難有。』 敘述，指的是他們爲了希望得到好處，前往他人那裡，虛假地敘述說：『您成就了善丈夫的相貌，不久一定能夠將所有的怨敵都消滅，橫遭災禍，被摧毀、屈服和囚禁。』又如果成就了這樣的相貌，一定能夠吉祥如意，不會衰退。』又像你們這些親友家，或者施主家，常常沒有其他的沙門（Śrāmaṇa，指修行者）或婆羅門（Brāhmaṇa，指祭司）在其中接受佈施，並據爲己有。只有我常常得到恭敬供養，衣服飲食和各種臥具等。』他們由於這樣的手段所獲得的利益，深深地產生貪戀，沉迷其中，堅固地保住並享用它。 爲了修福，指的是這些婆羅門種姓的人...
【English Translation】 English version The wisdom of no-birth beyond the world refers to the non-discriminating wisdom that arises in the future world, based on the understanding of the cessation of the causes of things, regarding things that are no longer produced by conditions. What is called the wisdom of no-birth both worldly and beyond the world? It refers to the discriminating wisdom that arises in the future world, regarding things that are no longer produced by conditions.
Furthermore, there are certain Brāhmaṇa (priest caste) lineages who establish three places as real and true. However, these Brāhmaṇa lineages commit three faults in these three places, defiling their minds. Therefore, from the perspective of the ultimate truth, they all fall into the category of not being true ascetics. What are these three places? First, for sustaining life; second, for cultivating merit; and third, for establishing consequences. For sustaining life means that these Brāhmaṇa lineages, in order to live, either chant blessings, praise, or narrate before donors. Chanting blessings means that these Brāhmaṇa lineages, desiring to obtain some necessities of life, go to the king, or the king's ministers, or Brāhmaṇa elders, householders, merchants, etc., and falsely chant blessings, saying, 'May all your enemies be destroyed, suffer calamities, be crushed, subdued, and imprisoned. And may all your auspiciousness never change and be inviolable.' Praising means that, desiring to obtain benefits, they go to those people and falsely praise them, saying, 'You are brave and strong, have many plans, and are good at destroying enemies.' And regarding the act of destroying enemies, they falsely praise, saying, 'You have destroyed enemies in such and such a way, which is very rare. People like you are hard to find in the world.' And regarding those who have long enjoyed prosperity in wealth and position, they falsely praise, saying, 'It is very rare in the world to have such auspicious achievements as yours, which are immovable.' Narrating means that, desiring to obtain benefits, they go to others and falsely narrate, saying, 'You have achieved the characteristics of a good man, and soon you will surely destroy all your enemies, suffer calamities, be crushed, subdued, and imprisoned.' And if you achieve such characteristics, you will surely be auspicious and will not decline.' Also, in your family of relatives or the family of donors, there are often no other Śrāmaṇas (wandering ascetics) or Brāhmaṇas who receive offerings and take them as their own. Only I always receive respectful offerings, clothing, food, and various bedding.' They develop deep attachment to the benefits obtained through such means, become infatuated with them, firmly hold onto them, and enjoy them. For cultivating merit means that these Brāhmaṇa lineages...
諸婆羅門。宣說。殺害無量眾生興祠祀福。宣說祠祀獲常處果。又興祠祀時召命無量國王大臣長者居士。為欲攝受上妙眾多資生具故。彼既獲已執為我所。展轉互起凌蔑之心。當知彼有如是三失。安立果者。謂彼種姓諸婆羅門。說阿素洛身應可殺害天身是常。唯婆羅門最上種姓。余姓下劣。廣說乃至諸婆羅門大梵所生大梵所化大梵支胤。彼種姓婆羅門作如是計立如是論。當知是名安立果。如是種姓婆羅門於此三處猛利取執隨興言論。唯此是實是諦余並愚妄。何等名為由三過失染污其心。謂語言過失。憍慢過失。勝解過失。若即於此三處邪語業轉。當知是名語言過失。若復於此三處施設建立。及隨發起不正言論。方比於他謂己為勝或等或劣。當知是名憍慢過失。若復於此三處不觀德失一向信受。雖遇諸佛及佛弟子正教誨時。于處非處不能正住。于遍分別不能正住。于諸正行不能正住。于智者論不能正住。當知是名勝解過失。此三過失當知皆是惡見所起。若有住此三處成就三種過失。雖是種姓諸婆羅門依第一義。彼皆墮在非梵志數。
複次若有建立三處為諦為實。又於三處無三過失染污其心。彼雖非種姓婆羅門然墮第一義婆羅門數。何等三處。謂不應害一切眾生。是名初處。此所說處唯諦唯實無有虛妄。是故於此初
【現代漢語翻譯】 現代漢語譯本： 諸位婆羅門（Brahman，印度教僧侶）。宣揚說，殺害無數眾生來舉行祭祀以求得福報，宣揚說祭祀能夠獲得永恒的果報。又舉行祭祀時，召集無數國王、大臣、長者、居士，爲了獲取上等美妙的眾多生活物資。他們得到這些物資后，就據爲己有，互相之間逐漸產生輕視和侮辱之心。應當知道他們有這樣三種過失。所謂『安立果』，是指那些種姓的婆羅門，宣揚阿修羅（Asura，古印度神話中的惡神）的身軀應該被殺害，天神（Deva，古印度神話中的善神）的身軀是永恒的。只有婆羅門是最高貴的種姓，其他種姓都是低賤的。甚至廣泛宣揚說，婆羅門是大梵天（梵：Brahmā，印度教的創造之神）所生，是大梵天所化育，是大梵天的後代。那些種姓的婆羅門作出這樣的判斷，立下這樣的論斷。應當知道這就是所謂的『安立果』。像這樣的種姓婆羅門，對於這三個方面猛烈地執著，隨意發表言論，認為『只有這個是真實的，是真理，其餘的都是愚蠢的妄想』。 什麼叫做被三種過失染污了內心呢？就是語言的過失、驕慢的過失、勝解的過失。如果就在這三個方面造作邪語的惡業，應當知道這就是所謂的『語言過失』。如果又在這三個方面加以施設、建立，以及隨意發起不正當的言論，並以此來和別人相比，認為自己比別人優勝，或者相等，或者低劣，應當知道這就是所謂的『驕慢過失』。如果又在這三個方面不觀察其優點和缺點，一味地相信和接受，即使遇到諸佛以及佛的弟子們正確的教誨時，也不能在是處和非處保持正確的認識，不能在普遍的分別中保持正確的認識，不能在各種正確的行為中保持正確的認識，不能在智者的言論中保持正確的認識，應當知道這就是所謂的『勝解過失』。這三種過失，應當知道都是由惡見所引起的。如果有人執著于這三個方面，成就這三種過失，即使是種姓高貴的婆羅門，按照第一義諦（Paramārtha-satya，佛教用語，指最真實的道理）來說，他們都墮落在非梵志（Brahmin，指修行者）之列。 再者，如果有人建立這三個方面為真理、為真實，又在這三個方面沒有三種過失來染污他的內心，那麼即使他不是種姓高貴的婆羅門，也屬於第一義諦的婆羅門之列。哪三個方面呢？就是不應該殺害一切眾生，這叫做第一個方面。這個方面所說的道理，唯有真實，沒有虛妄。因此，對於這第一個方面，
【English Translation】 English version: O Brahmins (Brahman, Hindu priests)! They proclaim that performing sacrifices by killing countless living beings brings blessings, and that sacrifices lead to eternal rewards. Furthermore, when performing sacrifices, they summon countless kings, ministers, elders, and laypeople in order to acquire superior and exquisite provisions. Once they obtain these provisions, they claim them as their own, and gradually develop feelings of contempt and insult towards each other. You should know that they have these three faults. The so-called 'establishing the result' refers to those Brahmins of a certain lineage who proclaim that the bodies of Asuras (Asura, evil deities in ancient Indian mythology) should be killed, while the bodies of Devas (Deva, benevolent deities in ancient Indian mythology) are eternal. Only Brahmins are the highest caste, while other castes are inferior. They even widely proclaim that Brahmins are born from Brahmā (Brahmā, the Hindu god of creation), are transformed by Brahmā, and are descendants of Brahmā. Those Brahmins of such lineage make such judgments and establish such arguments. You should know that this is what is called 'establishing the result'. Brahmins of such lineage fiercely cling to these three aspects, arbitrarily making statements, believing that 'only this is true, is the truth, and the rest are foolish delusions'. What is meant by having one's mind defiled by three faults? They are the fault of speech, the fault of arrogance, and the fault of conviction. If one engages in evil deeds of false speech in these three aspects, you should know that this is what is called the 'fault of speech'. If one further establishes and sets up these three aspects, and arbitrarily initiates improper speech, comparing oneself to others and considering oneself superior, equal, or inferior, you should know that this is what is called the 'fault of arrogance'. If one does not observe the merits and demerits in these three aspects, but blindly believes and accepts them, even when encountering the correct teachings of the Buddhas and their disciples, one cannot maintain correct understanding of what is appropriate and inappropriate, cannot maintain correct understanding of comprehensive distinctions, cannot maintain correct understanding of various correct practices, and cannot maintain correct understanding of the words of the wise. You should know that this is what is called the 'fault of conviction'. These three faults, you should know, all arise from wrong views. If someone clings to these three aspects and achieves these three faults, even if they are Brahmins of noble lineage, according to the ultimate truth (Paramārtha-satya, a Buddhist term referring to the most real truth), they all fall into the category of non-Brahmins (Brahmin, referring to practitioners). Furthermore, if someone establishes these three aspects as truth and reality, and does not have their mind defiled by the three faults in these three aspects, then even if they are not Brahmins of noble lineage, they belong to the category of Brahmins according to the ultimate truth. What are the three aspects? They are that one should not harm all living beings, this is called the first aspect. The principle stated in this aspect is only true and without falsehood. Therefore, regarding this first aspect,
處。無語言過失染污其心。又彼於是處。不由諦實言論方比於他謂己為勝若等若劣。是故彼於此處。無憍慢過失染污其心。又彼於此處審觀德失。觀彼所緣能增善法。又能攝益身心無罪現法樂住。于諸有情多住慈想晝夜修學。又於此處非信他行。內自正覺為諦為實。然于諦實不妄執著。是故當知彼於此處無勝解過失染污其心。如是一切行無常。是名第二處。余如前說。一切法無我。是名第三處。余如前說。此中差別者。于第二諦。應言於一切行多住生滅觀晝夜修學。于第三諦。應言於一切法多住無我我所想晝夜修學。若有於此三處無三過失染污其心。彼雖非種姓婆羅門然墮第一義婆羅門數。如是三處成婆羅門諦實之法。離三過失唯有如來是真覺者。
瑜伽師地論卷第五十五 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十六
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之六
問諸蘊分位有幾種。答有多種。謂得無想定等心不相應行。廣說如前。
問依何分位建立。得此復幾種。答依因自在現行分位建立。得此復三種。謂種子成就自在成就。現行成就。
問依何分位建立無想定滅盡定及無想天。此三各有幾種。答依已離
遍凈貪未離上貪出離想作意為先。名滅分位。建立無想定。此復三種。自性者唯是善。補特伽羅者在異生相續。起者先於此起。後於色界第四靜慮當受彼果。依已離無所有處貪止息想作意為先。名滅分位。建立滅盡定。此復三種。自性者唯是善。補特伽羅者在聖相續。通學無學。起者先於此起。後於色界重現在前。托色所依方現前故。此據未建立阿賴耶識教。若已建立於一切處皆得現前。依已生無想有情天中名滅分位。建立無想此亦三種。自性者無覆無記。補特伽羅者唯異生性。彼非諸聖者。起者謂能引發無想定思。能感彼異熟果。后想生已是諸有情便從彼沒。
問依何分位建立命根。此復幾種。答依業所引異熟住時決定分位建立命根。此復三種。謂定不定故。愛非愛故。歲劫數等所安立故。問依何分位建立眾同分。此復幾種。答依諸有情相似分位立眾同分。此復三種。所謂種類同分。自性同分。工巧業處養命同分。
問依何分位建立生。此復幾種。答依現在分位建立生。此復三種。所謂剎那生。相續生。分位生。問依何分位建立老。此復幾種。答依前後分位建立老。此復三種。謂異性老。轉變老。受用老。問依何分位建立住。此復幾種。答即依生分位建立住。此復三種。謂剎那住。相續住。立制住。問
【現代漢語翻譯】 現代漢語譯本： 以對遍凈天（Brahmaloka）的貪慾尚未斷離，但以出離之想作為意念的開端，在名色（Nāma-rūpa）滅盡的階段，建立無想定（Asaññasamāpatti）。這又分為三種情況：從自性上來說，唯有善；從補特伽羅（Pudgala，人）來說，存在於凡夫的相續中；從生起上來說，先在此生起，然後在第四禪（Caturtha Dhyāna）中承受其果報。以已經斷離無所有處（Ākiñcaññāyatana）的貪慾，以止息想作為意念的開端，在名色滅盡的階段，建立滅盡定（Nirodhasamāpatti）。這又分為三種情況：從自性上來說，唯有善；從補特伽羅來說，存在於聖者的相續中，包括有學和無學；從生起上來說，先在此生起，然後重新現在前，因為依賴於色所依（Rūpāśraya）才能顯現。這是根據未建立阿賴耶識（Ālayavijñāna）的教義來說的，如果已經建立了阿賴耶識，那麼在任何地方都可以顯現。依據已經生於無想有情天（Asaññasattā Deva）中的名色滅盡階段，建立無想，這也分為三種情況：從自性上來說，是無覆無記（Avyākṛta）；從補特伽羅來說，唯有凡夫；他們不是聖者。從生起上來說，是指能夠引發無想定的思，能夠感得那樣的異熟果（Vipākaphala）。後來當想再生起時，這些有情便從那裡死去。
問：依據什麼階段建立命根（Jīvitendriya）？這又分為幾種？答：依據業力所牽引的異熟果報住留的時間，在決定的階段建立命根。這又分為三種，即：定與不定；可愛與不可愛；以及歲數、劫數等所安立。 問：依據什麼階段建立眾同分（Nikāyasabhāga）？這又分為幾種？答：依據諸有情相似的階段建立眾同分。這又分為三種，即：種類同分；自性同分；以及工巧業處養命同分。
問：依據什麼階段建立生（Jāti）？這又分為幾種？答：依據現在的階段建立生。這又分為三種，即：剎那生；相續生；以及分位生。 問：依據什麼階段建立老（Jarā）？這又分為幾種？答：依據前後階段建立老。這又分為三種，即：異性老；轉變老；以及受用老。 問：依據什麼階段建立住（Sthiti）？這又分為幾種？答：即依據生階段建立住。這又分為三種，即：剎那住；相續住；以及立制住。 問
【English Translation】 English version: Based on the intention to renounce the greed that has not yet been detached from the realm of complete purity (Brahmaloka), with the thought of detachment as the primary focus, the cessation of name and form (Nāma-rūpa) is established as the state of the 'non-perception attainment' (Asaññasamāpatti). This is further divided into three aspects: In terms of its nature, it is solely virtuous. In terms of the individual (Pudgala), it exists within the continuum of ordinary beings. In terms of its arising, it first arises here, and later, its result is experienced in the fourth dhyana (Caturtha Dhyāna). Based on the intention to cease thought, having already detached from greed for the realm of nothingness (Ākiñcaññāyatana), the cessation of name and form is established as the state of 'cessation attainment' (Nirodhasamāpatti). This is also divided into three aspects: In terms of its nature, it is solely virtuous. In terms of the individual, it exists within the continuum of noble beings, including both learners and non-learners. In terms of its arising, it first arises here, and then it is re-manifested, because it manifests by relying on the physical support (Rūpāśraya). This is according to the teaching that has not established the 'storehouse consciousness' (Ālayavijñāna). If the 'storehouse consciousness' has been established, then it can manifest anywhere. Based on the cessation of name and form in the realm of 'non-percipient beings' (Asaññasattā Deva), 'non-perception' is established, and this is also divided into three aspects: In terms of its nature, it is neutral and unlabelled (Avyākṛta). In terms of the individual, it is solely the nature of ordinary beings; they are not noble beings. In terms of its arising, it refers to the thought that can induce the 'non-perception attainment', which can cause that kind of ripened result (Vipākaphala). Later, when thought arises again, these beings die from that realm.
Question: Based on what state is the 'life faculty' (Jīvitendriya) established? And how many kinds are there? Answer: Based on the determined state of the duration of the ripened result produced by karma, the 'life faculty' is established. This is further divided into three kinds: determined and undetermined; beloved and unloved; and established by years, eons, and so on. Question: Based on what state is the 'commonality of beings' (Nikāyasabhāga) established? And how many kinds are there? Answer: Based on the similar state of all beings, the 'commonality of beings' is established. This is further divided into three kinds: commonality of species; commonality of nature; and commonality of livelihood in terms of skills, occupations, and sustenance.
Question: Based on what state is 'birth' (Jāti) established? And how many kinds are there? Answer: Based on the present state, 'birth' is established. This is further divided into three kinds: momentary birth; continuous birth; and birth by stages. Question: Based on what state is 'aging' (Jarā) established? And how many kinds are there? Answer: Based on the preceding and following states, 'aging' is established. This is further divided into three kinds: aging by difference; aging by transformation; and aging by consumption. Question: Based on what state is 'duration' (Sthiti) established? And how many kinds are there? Answer: 'Duration' is established based on the state of birth. This is further divided into three kinds: momentary duration; continuous duration; and established duration. Question:
依何分位建立無常。此復幾種。答依生已壞滅分位建立無常。此復三種。謂壞滅無常。轉變無常。別離無常。
問依何分位建立名身。此復幾種。答依假言說分位建立名身。此復三種。謂假設名身。實物名身。世所共了不了名身。如名身。句身文身當知亦爾。此中差別者。謂標句釋句。音所攝字所攝。
問依何分位建立異生性。此復幾種。答依未生起一切出世聖法分位。建立異生性。此復三種。謂欲界系。色界系。無色界系。
問依何分位建立流轉。此復幾種。答依因果相續分位建立流轉。此復三種。謂剎那展轉流轉。生展轉流轉。染污清凈展轉流轉。問依何分位建立定異。此復幾種。答依法別相分位建立定異。此復三種。謂相定異。因定異。果定異。問依何分位建立相應。此復幾種。答依因果相稱分位建立相應。此復三種。謂和合相應。方便相應。稱可道理所作相應。問依何分位建立勢速。此復幾種。答依迅疾流轉分位建立勢速。此復三種。謂諸行勢速。士用勢速。神通勢速。問依何分位建立次第。此復幾種。答依一一行流轉分位建立次第。此復三種。謂剎那流轉次第。內身流轉次第。成立所作流轉次第。問依何分位建立時。此復幾種。答依行相續不斷分位建立時。此復三種。謂去來今。問依何
【現代漢語翻譯】 現代漢語譯本 問：依據什麼分位建立無常（anitya，impermanence）？這又有幾種？答：依據已生起又壞滅的分位建立無常。這又有三種，即壞滅無常、轉變無常、別離無常。 問：依據什麼分位建立名身（nāmakāya，collection of names）？這又有幾種？答：依據假言說的分位建立名身。這又有三種，即假設名身、實物名身、世間共知或不共知的名身。如同名身，句身（padakāya，collection of phrases）、文身（vyañjanakāya，collection of syllables）也應當知道是這樣。這裡面的差別是，標示句和解釋句，以及音所包含的和字所包含的。 問：依據什麼分位建立異生性（pṛthagjanatva，state of being an ordinary being）？這又有幾種？答：依據未生起一切出世聖法（lokottara-ārya-dharma，supramundane noble dharma）的分位，建立異生性。這又有三種，即欲界系（kāmadhātu，desire realm）、系、無系。 問：依據什麼分位建立流轉（saṃsāra，cyclic existence）？這又有幾種？答：依據因果相續的分位建立流轉。這又有三種，即剎那展轉流轉、生展轉流轉、染污清凈展轉流轉。 問：依據什麼分位建立定異（niyata-anyatva，fixed difference）？這又有幾種？答：依據法（dharma，phenomena）的差別相的分位建立定異。這又有三種，即相定異、因定異、果定異。 問：依據什麼分位建立相應（anurūpatā，correspondence）？這又有幾種？答：依據因果相稱的分位建立相應。這又有三種，即和合相應、方便相應、稱可道理所作相應。 問：依據什麼分位建立勢速（vega，speed）？這又有幾種？答：依據迅疾流轉的分位建立勢速。這又有三種，即諸行勢速、士用勢速、神通勢速。 問：依據什麼分位建立次第（anukrama，sequence）？這又有幾種？答：依據一一行流轉的分位建立次第。這又有三種，即剎那流轉次第、內身流轉次第、成立所作流轉次第。 問：依據什麼分位建立時（kāla，time）？這又有幾種？答：依據行相續不斷的分位建立時。這又有三種，即過去、未來、現在。 問：依據何
【English Translation】 English version Question: Based on what division is impermanence (anitya) established? And how many kinds are there? Answer: Based on the division of having arisen and then perished, impermanence is established. There are three kinds: impermanence of destruction, impermanence of change, and impermanence of separation. Question: Based on what division is the collection of names (nāmakāya) established? And how many kinds are there? Answer: Based on the division of provisional expression, the collection of names is established. There are three kinds: the collection of hypothetical names, the collection of real-object names, and the collection of names that are commonly known or not commonly known in the world. Just like the collection of names, the collection of phrases (padakāya) and the collection of syllables (vyañjanakāya) should also be understood in the same way. The difference here is that it indicates phrases and explains phrases, as well as what is contained by sounds and what is contained by letters. Question: Based on what division is the state of being an ordinary being (pṛthagjanatva) established? And how many kinds are there? Answer: Based on the division of not having arisen all supramundane noble dharmas (lokottara-ārya-dharma), the state of being an ordinary being is established. There are three kinds: belonging to the desire realm (kāmadhātu), belonging to, and not belonging to. Question: Based on what division is cyclic existence (saṃsāra) established? And how many kinds are there? Answer: Based on the division of the continuous sequence of cause and effect, cyclic existence is established. There are three kinds: momentary transformation and cyclic existence, birth transformation and cyclic existence, defilement and purification transformation and cyclic existence. Question: Based on what division is fixed difference (niyata-anyatva) established? And how many kinds are there? Answer: Based on the division of the different characteristics of phenomena (dharma), fixed difference is established. There are three kinds: fixed difference of characteristics, fixed difference of causes, and fixed difference of effects. Question: Based on what division is correspondence (anurūpatā) established? And how many kinds are there? Answer: Based on the division of the correspondence of cause and effect, correspondence is established. There are three kinds: correspondence of harmony, correspondence of means, and correspondence of actions that are in accordance with reason. Question: Based on what division is speed (vega) established? And how many kinds are there? Answer: Based on the division of rapid transformation, speed is established. There are three kinds: speed of actions, speed of effort, and speed of supernormal powers. Question: Based on what division is sequence (anukrama) established? And how many kinds are there? Answer: Based on the division of the transformation of each and every line, sequence is established. There are three kinds: sequence of momentary transformation, sequence of transformation of the inner body, and sequence of transformation of established actions. Question: Based on what division is time (kāla) established? And how many kinds are there? Answer: Based on the division of the continuous and uninterrupted sequence of actions, time is established. There are three kinds: past, future, and present. Question: Based on what
分位建立方。此復幾種。答依所攝受諸色分位建立方。此復三種。謂上下傍。問依何分位建立數。此復幾種。答依法齊量表了分位建立數。此復三種。謂一數二數多數。問依何分位建立和合。此復幾種。答依所作支無闕分位建立和合。此復三種。謂集會和合。一義和合。圓滿和合。問依何分位建立不和合。此復幾種。答與和合相違。應知不和合若分位若差別。
問于諸蘊中。何義幾蘊是有色。答即以此性還說此性。色自性義是有色義。一蘊是有色。問何義幾蘊是有見。答眼所行義一蘊一分是有見。問何義幾蘊是有對。答展轉相觸據處所義。及粗大義。是有對義。粗大義者。當知遠離三種微細。此三微細如前應知一蘊一分是有對。問何義幾蘊是有漏。答粗重所隨非彼對治煩惱所生義。一切一分是有漏。復有有漏義。謂若是處煩惱能生四種過失是有漏義。何等名為四種過失。一不寂靜過失。二內外變異過失。三發起惡行過失。四攝受因過失。當知初過失纏現行所作。第二過失諸煩惱事隨逐煩惱所作。第三過失煩惱因緣所作。第四過失引發後有所作。問何義幾蘊是有為。答從因已生及應生義。一切是有為。問何義幾蘊是有諍。答多隨瞋恚自在轉義。一切一分是有諍。問何義幾蘊是有愛味。答多隨愛見自在轉義。一切一
【現代漢語翻譯】 現代漢語譯本： 問：方位是如何建立的？它有幾種？答：根據所攝受的諸色（rupa，物質）的分位來建立方位。它有三種，即上下和四旁。 問：根據什麼分位來建立數（samkhya，數量）？它有幾種？答：根據法（dharma，事物）的齊量（qiliang，相等衡量）、表了（biaole，表達了知）的分位來建立數。它有三種，即一數、二數和多數。 問：根據什麼分位來建立和合（samagra，結合）？它有幾種？答：根據所作的支分沒有缺失的分位來建立和合。它有三種，即總和合、一義和合、圓滿和合。 問：根據什麼分位來建立不和合？它有幾種？答：與和合相反，應當知道不和合的分位和差別。
問：在諸蘊（skandha，五蘊）中，什麼意義上，有幾個蘊是有色的（rupa，物質的）？答：即以此（色蘊）的自性還說此（色蘊）的自性，色的自性意義就是有色的意義。一個蘊是有色的。 問：什麼意義上，有幾個蘊是有見的（sanidarsana，可見的）？答：眼所行（yansuo xing，眼睛所能感知的）的意義上，一個蘊的一部分是有見的。 問：什麼意義上，有幾個蘊是有對的（sapratigha，有障礙的）？答：展轉相觸據處所（zhuanzhuan xiangchu jusuoyu，相互接觸佔據空間）的意義，以及粗大的意義，是有對的意義。粗大的意義，應當知道是遠離三種微細（weisui，微小）的。這三種微細如前所述。一個蘊的一部分是有對的。 問：什麼意義上，有幾個蘊是有漏的（sasrava，有煩惱的）？答：粗重所隨（chuzhong suosui，被粗重所束縛），非彼對治煩惱所生（feibi duizhi fannao suosheng，不是對治煩惱所產生的）的意義。一切蘊的一部分是有漏的。還有有漏的意義，就是說，如果某個地方煩惱能生起四種過失，就是有漏的意義。哪四種過失呢？一、不寂靜過失；二、內外變異過失；三、發起惡行過失；四、攝受因過失。應當知道，第一個過失是纏（chán，煩惱的纏縛）現行所作；第二個過失是諸煩惱事隨逐煩惱所作；第三個過失是煩惱因緣所作；第四個過失是引發後有所作。 問：什麼意義上，有幾個蘊是有為的（samskrta，有造作的）？答：從因已生及應生的意義。一切蘊是有為的。 問：什麼意義上，有幾個蘊是有諍的（savrana，有爭論的）？答：多隨瞋恚自在轉（duosui chenhui zizaizhuan，多隨順嗔恚而自在轉動）的意義。一切蘊的一部分是有諍的。 問：什麼意義上，有幾個蘊是有愛味的（svadu，有貪愛的）？答：多隨愛見自在轉（duosui aijian zizaizhuan，多隨順愛和見解而自在轉動）的意義。一切蘊的一切。
【English Translation】 English version: Question: How are directions established? And how many are there? Answer: Directions are established according to the divisions of the elements of rupa (matter) that are apprehended. There are three: up, down, and the four intermediate directions. Question: According to what divisions are numbers (samkhya) established? And how many are there? Answer: Numbers are established according to the divisions of dharma (phenomena) that are equal in measure (qiliang) and that express understanding (biaole). There are three: one, two, and many. Question: According to what divisions is combination (samagra) established? And how many are there? Answer: Combination is established according to the divisions where the constituent parts are complete and without deficiency. There are three: total combination, combination of one meaning, and complete combination. Question: According to what divisions is non-combination established? And how many are there? Answer: Non-combination is the opposite of combination. The divisions and distinctions of non-combination should be understood accordingly.
Question: Among the skandhas (aggregates), in what sense and how many skandhas are rupa (material)? Answer: That is, by saying the nature of this (rupa skandha) is still saying the nature of this (rupa skandha). The meaning of the nature of rupa is the meaning of being material. One skandha is material. Question: In what sense and how many skandhas are sanidarsana (visible)? Answer: In the sense of what is perceived by the eye (yansuo xing), a part of one skandha is visible. Question: In what sense and how many skandhas are sapratigha (resistant)? Answer: In the sense of mutual contact occupying space (zhuanzhuan xiangchu jusuoyu), and in the sense of being coarse. The meaning of being coarse should be understood as being far from the three kinds of subtlety (weisui) mentioned earlier. A part of one skandha is resistant. Question: In what sense and how many skandhas are sasrava (tainted)? Answer: In the sense of being accompanied by heaviness (chuzhong suosui), and not being produced by the antidote to afflictions (feibi duizhi fannao suosheng). A part of all the skandhas is tainted. There is also the meaning of being tainted, which is that if afflictions can give rise to four kinds of faults in a certain place, then it is the meaning of being tainted. What are the four kinds of faults? First, the fault of non-tranquility; second, the fault of internal and external change; third, the fault of initiating evil deeds; fourth, the fault of acquiring causes. It should be understood that the first fault is caused by the active presence of the entanglements (chán); the second fault is caused by the afflictions following the afflictions; the third fault is caused by the causes and conditions of afflictions; the fourth fault is caused by generating future existence. Question: In what sense and how many skandhas are samskrta (conditioned)? Answer: In the sense of having already arisen from causes and being about to arise. All the skandhas are conditioned. Question: In what sense and how many skandhas are savrana (contentious)? Answer: In the sense of mostly following anger and freely moving (duosui chenhui zizaizhuan). A part of all the skandhas is contentious. Question: In what sense and how many skandhas are svadu (pleasant)? Answer: In the sense of mostly following love and views and freely moving (duosui aijian zizaizhuan). All of all the skandhas.
分是有愛味。問何義幾蘊是依耽嗜。答多隨欲貪自在轉義。一切一分是依耽嗜。問何義幾蘊是世間。答戲論依義。一切一分是世間。問何義幾蘊是墮界。答三界所攝世間義。一切一分是墮界。問何義幾蘊是過去。答已受用因果義。一切是過去。問何義幾蘊是未來。答未受用因果義。一切是未來。問何義幾蘊是現在。答已受用因義及未受用果義。一切是現在。問何義幾蘊是內。答六處並屬彼義。一蘊一分四蘊全是內。問何義幾蘊是外。答內相違義。一蘊一分是外。問何義幾蘊是粗。答不光潔積聚相增長義。一切一分是粗。問何義幾蘊是細。答粗相違義。一切一分是細。問何義幾蘊是劣。答無常苦不凈染污義。一切一分是劣。問何義幾蘊是妙。答劣相違義。一切一分是妙。問何義幾蘊是遠。答處所去來時方隔越義。一切一分是遠。問何義幾蘊是近。答遠相違義。一切一分是近。
問何義幾蘊是欲界系。答於此間生未得對治。或得已出三時現行義。一切一分是欲界系。問何義幾蘊是色界系。答已得色界系對治。若入彼定或復生彼。未得上對治。或得已出三時現行義。一切一分是色界系。問何義幾蘊是無色界系。答已得無色界系對治。若入彼定或復生彼。未得上對治。或得已出三時現行義。一切一分是無色界系。復有差
【現代漢語翻譯】 現代漢語譯本 分是有愛味（與愛相關的感受）。問：什麼意義上，哪些蘊是依耽嗜（基於貪愛的）？答：在很大程度上，是隨順慾望和貪婪而自在轉動的意思。一切蘊的一部分是依耽嗜。問：什麼意義上，哪些蘊是世間（世俗的）？答：是戲論（虛妄的言論）所依賴的意思。一切蘊的一部分是世間。問：什麼意義上，哪些蘊是墮界（屬於輪迴的界限）？答：是被三界所包含的世間的意思。一切蘊的一部分是墮界。問：什麼意義上，哪些蘊是過去？答：是已經受用因果的意思。一切蘊是過去。問：什麼意義上，哪些蘊是未來？答：是尚未受用因果的意思。一切蘊是未來。問：什麼意義上，哪些蘊是現在？答：是已經受用因的意思以及尚未受用果的意思。一切蘊是現在。問：什麼意義上，哪些蘊是內（內在的）？答：是六處（眼、耳、鼻、舌、身、意）以及屬於它們的意義。一蘊的一部分和四蘊全部是內。問：什麼意義上，哪些蘊是外（外在的）？答：是與內相反的意思。一蘊的一部分是外。問：什麼意義上，哪些蘊是粗（粗糙的）？答：是不光潔、積聚相、增長的意思。一切蘊的一部分是粗。問：什麼意義上，哪些蘊是細（精細的）？答：是與粗相反的意思。一切蘊的一部分是細。問：什麼意義上，哪些蘊是劣（低劣的）？答：是無常、苦、不凈、染污的意思。一切蘊的一部分是劣。問：什麼意義上，哪些蘊是妙（美好的）？答：是與劣相反的意思。一切蘊的一部分是妙。問：什麼意義上，哪些蘊是遠（遙遠的）？答：是處所、去來、時間、方位上的隔越的意思。一切蘊的一部分是遠。問：什麼意義上，哪些蘊是近（接近的）？答：是與遠相反的意思。一切蘊的一部分是近。 問：什麼意義上，哪些蘊是欲界系（屬於欲界的）？答：於此間（指欲界）出生，未得到對治（克服），或者得到后又失去，三種時態（過去、現在、未來）都顯現活動的意思。一切蘊的一部分是欲界系。問：什麼意義上，哪些蘊是系（此處原文有缺失）？答：已經得到系的對治，如果進入彼定（禪定）或者又生於彼界，未得到更上的對治，或者得到后又失去，三種時態都顯現活動的意思。一切蘊的一部分是系。問：什麼意義上，哪些蘊是無系（沒有的束縛）？答：已經得到無系的對治，如果進入彼定或者又生於彼界，未得到更上的對治，或者得到后又失去，三種時態都顯現活動的意思。一切蘊的一部分是無**系。還有差別。
【English Translation】 English version 'Division is having the flavor of love (related to feelings of love). Question: In what sense, which skandhas (aggregates) are based on attachment (tanha)? Answer: To a large extent, it means freely revolving according to desire and greed. A portion of all skandhas is based on attachment. Question: In what sense, which skandhas are worldly (lokiya)? Answer: It is the meaning that depends on discursive proliferation (papanca). A portion of all skandhas is worldly. Question: In what sense, which skandhas belong to the realm of samsara (fallen realm)? Answer: It means the world contained within the three realms (tridhatu). A portion of all skandhas belongs to the realm of samsara. Question: In what sense, which skandhas are past (atita)? Answer: It means the cause and effect that have already been experienced. All skandhas are past. Question: In what sense, which skandhas are future (anagata)? Answer: It means the cause and effect that have not yet been experienced. All skandhas are future. Question: In what sense, which skandhas are present (pratyutpanna)? Answer: It means the cause that has already been experienced and the effect that has not yet been experienced. All skandhas are present. Question: In what sense, which skandhas are internal (adhyatmika)? Answer: It means the six sense bases (ayatana) and what belongs to them. A portion of one skandha and all of the four skandhas are internal. Question: In what sense, which skandhas are external (bahira)? Answer: It means the opposite of internal. A portion of one skandha is external. Question: In what sense, which skandhas are coarse (olara)? Answer: It means not bright, accumulated appearance, and increasing. A portion of all skandhas is coarse. Question: In what sense, which skandhas are subtle (sukshma)? Answer: It means the opposite of coarse. A portion of all skandhas is subtle. Question: In what sense, which skandhas are inferior (hina)? Answer: It means impermanent (anitya), suffering (duhkha), impure (asubha), and defiled (samklesha). A portion of all skandhas is inferior. Question: In what sense, which skandhas are excellent (pranita)? Answer: It means the opposite of inferior. A portion of all skandhas is excellent. Question: In what sense, which skandhas are distant (dura)? Answer: It means separation in terms of location, coming and going, time, and direction. A portion of all skandhas is distant. Question: In what sense, which skandhas are near (antika)? Answer: It means the opposite of distant. A portion of all skandhas is near. Question: In what sense, which skandhas belong to the desire realm (kamadhatu)? Answer: Being born in this realm (referring to the desire realm), not having attained the antidote (pratipaksha), or having attained and then lost it, meaning that all three times (past, present, future) are manifested and active. A portion of all skandhas belongs to the desire realm. Question: In what sense, which skandhas belong to the ** realm (missing text in the original)? Answer: Having attained the antidote to the ** realm, if entering that samadhi (meditative state) or being born in that realm again, not having attained a higher antidote, or having attained and then lost it, meaning that all three times are manifested and active. A portion of all skandhas belongs to the ** realm. Question: In what sense, which skandhas are free from the ** realm (without the bondage of **)? Answer: Having attained the antidote to being free from the ** realm, if entering that samadhi or being born in that realm again, not having attained a higher antidote, or having attained and then lost it, meaning that all three times are manifested and active. A portion of all skandhas is free from the ** realm. There are further differences.
別。謂輕安俱三摩地。及彼眷屬並彼果法所不攝義。是欲界系屬色煩惱。與彼相違所攝義。是色界系。離色煩惱彼所攝義。當知是無色界系。
問何義幾蘊是善。答能感當來樂果報義。及煩惱苦永斷對治義。一切一分是善。問何義幾蘊是不善。答能感當來苦果報義。及能發起諸惡行義。一切一分是不善。問何義幾蘊是無記。答彼俱相違義。一切一分是無記。復有差別。謂離過失義。及過失功德對治隨順義。是善。與此相違義。是不善。彼俱相違義。是無記。
問何義幾蘊是學。答學方便善義。一切一分是學。問何義幾蘊是無學。答學究竟善義。一切一分是無學。問何義幾蘊是非學非無學。答離前二種所有善染污無記法義。一切一分是非學非無學。問何義幾蘊是見所斷。答現觀智諦現觀所應斷義。一切一分是見所斷。問何義幾蘊是修所斷。答從現觀后修道所斷義。一切一分是修所斷。問何義幾蘊是無斷。答一切染污永斷對治義。及已斷義。一切一分是無斷。問何義幾蘊是無色等。答如前所說色等相違義。當知是無色等義。如是等類應當分別諸蘊差別。問如說積聚義是蘊義。何等名為積聚義耶。答種種所召體義。更互和雜轉義。一類總略義。增益損減義。是積聚義。
問何緣色蘊說名為色。答于彼彼方
【現代漢語翻譯】 現代漢語譯本：『別』是指不包含輕安和三摩地（Samadhi，專注）及其眷屬（相關聯的心理狀態）以及它們所產生的果報的意義。這是指欲界所繫縛的屬於色的煩惱。與此相反，被它們所包含的意義，就是『系』。如果遠離了色的煩惱，並且被它們所包含的意義，應當知道這就是『無系』。
問：什麼意義上，以及哪些蘊是善的？答：能夠感得未來樂果報的意義，以及能夠永遠斷除煩惱和痛苦的對治的意義，一切蘊或一部分蘊是善的。 問：什麼意義上，以及哪些蘊是不善的？答：能夠感得未來苦果報的意義，以及能夠發起各種惡行的意義，一切蘊或一部分蘊是不善的。 問：什麼意義上，以及哪些蘊是無記的？答：與上述兩種情況都相反的意義，一切蘊或一部分蘊是無記的。還有一種區別，就是遠離過失的意義，以及與過失、功德的對治相隨順的意義，是善的。與此相反的意義，是不善的。與這兩種情況都相反的意義，是無記的。
問：什麼意義上，以及哪些蘊是學的？答：學習方便善巧的意義，一切蘊或一部分蘊是學的。 問：什麼意義上，以及哪些蘊是無學的？答：學習達到究竟圓滿的意義，一切蘊或一部分蘊是無學的。 問：什麼意義上，以及哪些蘊是非學非無學的？答：遠離前面兩種情況的所有善、染污和無記法的意義，一切蘊或一部分蘊是非學非無學的。 問：什麼意義上，以及哪些蘊是見所斷的？答：通過現觀智（直接的洞察力）對真諦（實在的真理）進行現觀時所應當斷除的，一切蘊或一部分蘊是見所斷的。 問：什麼意義上，以及哪些蘊是修所斷的？答：從現觀之後，通過修道所應當斷除的，一切蘊或一部分蘊是修所斷的。 問：什麼意義上，以及哪些蘊是無斷的？答：對於一切染污永遠斷除的對治的意義，以及已經斷除的意義，一切蘊或一部分蘊是無斷的。 問：什麼意義上，以及哪些蘊是無色等？答：如前面所說的與色等相反的意義，應當知道這就是無色等的意義。像這樣等等，應當分別各種蘊的差別。 問：如經中所說，積聚是蘊的意義，那麼什麼是積聚的意義呢？答：種種事物聚集在一起的性質，相互混合交雜地運轉，一類事物總括概略的性質，增益和損減的性質，這就是積聚的意義。
問：為什麼色蘊被稱為色？答：在各個方向上...
【English Translation】 English version: 'Differentiation' refers to the meaning that does not include tranquility and Samadhi (concentration), its retinue (associated mental states), and the resulting fruits. This refers to the afflictions of the realm of desire that belong to form. The meaning that is contrary to this, and is included by them, is 'bound'. If one is free from the afflictions of form and is included by them, it should be known that this is 'unbound'.
Question: In what sense, and which skandhas (aggregates) are wholesome (kusala)? Answer: The meaning of being able to experience future pleasant results, and the meaning of being able to permanently eliminate afflictions and suffering, all or some of the skandhas are wholesome. Question: In what sense, and which skandhas are unwholesome (akusala)? Answer: The meaning of being able to experience future painful results, and the meaning of being able to initiate various evil actions, all or some of the skandhas are unwholesome. Question: In what sense, and which skandhas are neutral (avyākrta)? Answer: The meaning that is contrary to both of the above, all or some of the skandhas are neutral. There is also a distinction, which is the meaning of being free from faults, and the meaning of being in accordance with the remedy for faults and merits, is wholesome. The meaning that is contrary to this is unwholesome. The meaning that is contrary to both of these is neutral.
Question: In what sense, and which skandhas are in the stage of learning (saikṣa)? Answer: The meaning of learning skillful means, all or some of the skandhas are in the stage of learning. Question: In what sense, and which skandhas are beyond learning (aśaikṣa)? Answer: The meaning of learning to reach ultimate perfection, all or some of the skandhas are beyond learning. Question: In what sense, and which skandhas are neither in the stage of learning nor beyond learning (naiva śaikṣa nāśaikṣa)? Answer: The meaning of all wholesome, defiled, and neutral dharmas (phenomena) that are apart from the previous two, all or some of the skandhas are neither in the stage of learning nor beyond learning. Question: In what sense, and which skandhas are to be abandoned by seeing (darśana-heya)? Answer: That which should be abandoned when directly perceiving the truths (realities) through direct insight (present moment awareness), all or some of the skandhas are to be abandoned by seeing. Question: In what sense, and which skandhas are to be abandoned by cultivation (bhāvanā-heya)? Answer: That which should be abandoned through the path of cultivation after direct perception, all or some of the skandhas are to be abandoned by cultivation. Question: In what sense, and which skandhas are not to be abandoned (aheya)? Answer: The meaning of the remedy for the permanent elimination of all defilements, and the meaning of having already been eliminated, all or some of the skandhas are not to be abandoned. Question: In what sense, and which skandhas are formless (arūpa) etc.? Answer: As previously stated, the meaning that is contrary to form etc., it should be known that this is the meaning of formless etc. In this way, etc., the differences of the various skandhas should be distinguished. Question: As it is said in the sutras, accumulation is the meaning of skandha, then what is the meaning of accumulation? Answer: The nature of various things gathering together, operating in a mutually mixed and intertwined manner, the nature of a category of things being summarized and generalized, the nature of increase and decrease, this is the meaning of accumulation.
Question: Why is the skandha of form called form? Answer: In various directions...
所種殖增長義。及變礙義故名為色。此變礙義復有二種。一手等所觸便變壞義。二方處差別種種相義。
問何緣四無色蘊總說名名。答順趣種種所緣境義。依言說名分別種種所緣境義故說為名。
問諸蘊誰所攝。為何義故建立攝耶。答自性所攝非他性。為遍了知種種自類。是故建立。問諸法誰相應。為何義故建立相應。答他性相應非自性。為遍了知依自性清凈心有染不染法若增若減是故建立。
有一沙門若婆羅門。欲令名中唯心實有非諸心所。此不應理。何以故。且說諸蘊有五種性不成就故。又若彼計分位別故有五性者。分位別計亦有過失。何以故。是諸分位展轉相望作用差別。若有若無皆成失故。若言有者。由相異故便應有異實物體性。若言無者。計分位別則為唐捐。又不應謂如六識身份位差別。何以故。由六識身所依所緣有差別故。是諸分位一處可得故不應理。若謂轉變亦不應理。何以故。于有色物可轉變故。得有分位前後差別。非於無色有如乳酪生酥等異。又心因緣無差別故。行別分位不應道理。於一剎那必不可得差別因緣令彼分位而有差別。是故汝計分位差別不應道理。又違教故。唯心實有不應道理。違何等教。謂如經言貪瞋癡等惱染其心令不解脫。問此中何所相違。答若唯有心二不俱有
【現代漢語翻譯】 現代漢語譯本 『所種殖增長義』（能夠被種植和增長的含義）以及『變礙義』（變化和阻礙的含義），因此被稱為『色』（Rupa，物質）。這個『變礙義』又有兩種：一是手等觸碰便會變壞的含義；二是方位處所差別，呈現種種不同相狀的含義。
問：為什麼四種無色蘊（Arupa-skandha，非物質的蘊）總稱為『名』（Nama，精神）？答：因為它們順應、趨向于種種所緣境（Alambana，對像）的含義，並且依靠言語名稱來分別種種所緣境，所以稱為『名』。
問：諸蘊（Skandha，五蘊）被誰所攝？爲了什麼意義而建立『攝』（Sangraha，包含）？答：被自性（Svabhava，自身本性）所攝，而非他性（Parabhava，其他本性）。爲了普遍了知種種自類（Sajatiya，同類），所以建立『攝』。 問：諸法（Dharma，一切事物）與誰相應？爲了什麼意義而建立『相應』（Samprayukta，相應）？答：與他性相應，而非自性。爲了普遍了知依靠自性清凈心（Svabhavacitta，本性清凈的心）有染污或不染污的法，或增或減，所以建立『相應』。
如果有一沙門（Sramana，出家修行者）或婆羅門（Brahmana，印度教祭司），想要讓『名』（Nama，精神）中只有心（Citta，心識）是真實存在的，而不是諸心所（Caitasika，心所法），這是不合理的。為什麼呢？因為且說諸蘊有五種性不成就的緣故。又如果他們認為因為分位（Avastha，階段）不同所以有五種性，那麼分位之說也有過失。為什麼呢？因為這些分位展轉相望，作用有差別，無論是有還是無，都會造成過失。如果說有，由於相狀不同，就應該有不同的實體存在。如果說無，那麼計較分位的差別就是徒勞無功。而且不應該說像六識身（Vijnanakaya，六種識）的分位差別一樣。為什麼呢？因為六識身所依（Asraya，所依靠的根）和所緣（Alambana，所緣取的對象）有差別。這些分位在一處可以得到，所以不合理。如果說轉變，也是不合理的。為什麼呢？因為對於有色物（Rupa，物質）可以轉變，所以可以有分位前後差別。但對於無色（Arupa，非物質）沒有像乳酪變成生酥等變化。而且心的因緣沒有差別，所以行別分位是不應道理的。在一剎那（Ksana，極短的時間單位）內，必定無法得到差別因緣，使那些分位產生差別。所以你認為分位差別是不合理的。而且違背了教義，所以唯有心是真實存在的說法是不合理的。違背了什麼教義呢？比如經中說貪（Raga，貪慾）、瞋（Dvesha，嗔恨）、癡（Moha，愚癡）等煩惱染污了心，使心不得解脫。問：這其中有什麼相違背的地方？答：如果只有心，那麼二者不能同時存在。
【English Translation】 English version 『So zhong zhi zeng zhang yi』 (the meaning of being planted and growing) and 『bian ai yi』 (the meaning of change and obstruction), therefore it is called 『Rupa』 (色, form). This 『bian ai yi』 has two kinds: one is the meaning of being changed and damaged when touched by hands, etc.; the other is the difference in position and place, showing various different appearances.
Question: Why are the four Arupa-skandhas (無色蘊, immaterial aggregates) collectively called 『Nama』 (名, name)? Answer: Because they conform to and tend towards various Alambanas (所緣境, objects), and rely on verbal names to distinguish various Alambanas, they are called 『Nama』.
Question: Who do the Skandhas (蘊, aggregates) belong to? For what meaning is 『Sangraha』 (攝, inclusion) established? Answer: They are included by Svabhava (自性, self-nature), not Parabhava (他性, other-nature). In order to universally understand various Sajatiyas (自類, similar kinds), 『Sangraha』 is established. Question: What do the Dharmas (法, phenomena) correspond to? For what meaning is 『Samprayukta』 (相應, correspondence) established? Answer: They correspond to other-nature, not self-nature. In order to universally understand that depending on the Svabhavacitta (自性清凈心, inherently pure mind), there are defiled or undefiled Dharmas, whether increasing or decreasing, 『Samprayukta』 is established.
If there is a Sramana (沙門, renunciate) or Brahmana (婆羅門, Brahmin) who wants to make only the Citta (心, mind) in 『Nama』 (名, name) truly exist, not the Caitasikas (心所, mental factors), this is unreasonable. Why? Because the Skandhas have five kinds of nature that are not accomplished. Also, if they think that there are five kinds of nature because of different Avasthas (分位, stages), then the theory of Avasthas also has faults. Why? Because these Avasthas mutually look at each other, and their functions are different. Whether they exist or not, it will cause faults. If they say they exist, because the appearances are different, there should be different entities. If they say they don't exist, then calculating the difference in Avasthas is futile. Moreover, it should not be said that it is like the difference in Avasthas of the Vijnanakaya (六識身, six consciousnesses). Why? Because the Asraya (所依, support) and Alambana (所緣, object) of the six Vijnanakayas are different. These Avasthas can be obtained in one place, so it is unreasonable. If they say transformation, it is also unreasonable. Why? Because Rupa (有色物, form) can be transformed, so there can be differences in Avasthas before and after. But for Arupa (無色, formless), there is no change like cheese turning into ghee. Moreover, the causes and conditions of the mind are not different, so the separate Avasthas are unreasonable. In one Ksana (剎那, instant), it is impossible to obtain different causes and conditions to make those Avasthas different. So you think that the difference in Avasthas is unreasonable. Moreover, it violates the teachings, so the statement that only the mind truly exists is unreasonable. What teachings does it violate? For example, the Sutra says that Raga (貪, greed), Dvesha (瞋, hatred), Moha (癡, delusion) and other afflictions defile the mind and prevent it from being liberated. Question: What is contradictory in this? Answer: If there is only mind, then the two cannot exist at the same time.
。是即貪等應不依識。若汝復謂以識為先亦不應理。無差別過前已說故。又復經言與觸俱生受想思等。又余經說如是諸法恒共和合非不和合。不可說言如是諸法而可分析令別殊異。又佛世尊為欲成立此和合義說燈明喻。是故不可離彼俱生而說和合。雖復經言如是六界說名士夫。然密意說故無過失。問此中有何密意。答唯欲顯說色動心所最勝所依。當知是名此經密意。復有違彼聖教。可得何等聖教。謂世尊言乳酪生酥三譬喻故。或有處所粗四大種以之為我。或有處所有色意生。或有處所無色想生。如是經意。豈唯大種。或唯有心。唯有想耶。是故當知如是等經皆有密意。故名所攝四無色蘊心與心所。更互相應道理成就。中嗢拖南曰。
五種性不成 分位差過失 因緣無別故 與聖教相違
如是已抉擇蘊事善巧。界事善巧今當抉擇。問何等是眼界。答若眼未斷。或復斷已命根攝受。如眼界乃至意識界及法界一分當知亦爾。問何等是色界。答若色根增上所生。若彼於此為增上。是名色界。如色界乃至觸界當知亦爾。
問此十八界幾是實有幾是假有。答實有者或十七或十二。六為一故一為六故。此約世俗安立道理。
問若有眼亦眼界耶。設有眼界亦眼耶。答應作四句。或有眼非眼界。謂阿羅漢最
【現代漢語翻譯】 現代漢語譯本：如果這樣，那麼貪等煩惱就不應該依賴於識。如果你們又說以識為先，也是不合理的，因為無差別這個過失前面已經說過了。而且，經中說，受、想、思等是與觸俱生的。還有其他的經中說，這些法恒常共同和合，不是不和合的，不能說這些法可以分析，使它們各自分別不同。而且，佛世尊爲了成立這種和合的意義，說了燈明的譬喻。所以，不能離開那些俱生的法來說和合。雖然經中說，這六界名為士夫（pudgala，補特伽羅，意為人），但這是密意說，所以沒有過失。問：這裡面有什麼密意？答：只是爲了顯示色、動、心所（citta-caitta，心和心所）最殊勝的所依。應當知道這是此經的密意。還有違背聖教（ārya-dharma，聖者的教法）的過失。可以得到什麼樣的聖教呢？就是世尊說的乳、酪、生酥這三個譬喻的緣故。或者有的地方以粗四大種（mahābhūta，組成物質世界的四種基本元素：地、水、火、風）作為我（ātman，靈魂，真我）。或者有的地方有色意生（manomaya，意所化生的身）。或者有的地方有無色想生。像這樣的經意，難道只是大種，或者只是有心，只是有想嗎？所以應當知道，像這樣的經都有密意。所以說，四無色蘊（arūpaskandha，非物質的蘊）所攝的心與心所，更互相對應的道理是成立的。總結偈說： 五種性不成，分位差過失，因緣無別故，與聖教相違。 像這樣已經抉擇了蘊（skandha，蘊）的善巧。現在應當抉擇界（dhātu，界）的善巧。問：什麼是眼界（cakṣudhātu，視覺的元素）？答：如果眼根沒有斷，或者已經斷了但被命根（jīvitendriya，生命力）所攝受，這就是眼界。乃至意識界（vijñānadhātu，意識的元素）以及法界（dharmadhātu，法的元素）的一部分，應當知道也是這樣。問：什麼是？答：如果是色根（rūpendriya，視覺器官）增上所生的，如果它對於此是增上的，這就名為。像**乃至觸界（sparśadhātu，觸覺的元素），應當知道也是這樣。 問：這十八界（aṣṭādaśa dhātavaḥ，十八種元素）中，哪些是實有（dravyasat，實體存在）的，哪些是假有（prajñaptisat，概念存在）的？答：實有的或者有十七個，或者有十二個。因為六個可以歸為一個，一個可以分為六個。這是根據世俗安立的道理。 問：如果有人有眼，他也是眼界嗎？如果有人有眼界，他也有眼嗎？答：應當作四句（catuṣkoṭika，四種可能性）。或者有人有眼，但不是眼界，指的是阿羅漢（arhat，已證悟的聖者）最後
【English Translation】 English version: If that is the case, then greed and other afflictions should not rely on consciousness (vijñāna). If you further argue that consciousness is primary, that is also unreasonable, because the fault of 'no difference' has already been discussed. Moreover, the scriptures say that feeling (vedanā), perception (saṃjñā), volition (saṃskāra), etc., arise together with contact (sparśa). Other scriptures also state that these dharmas (phenomena) are always together in harmony, not in disharmony, and it cannot be said that these dharmas can be analyzed and made distinct from each other. Furthermore, the Buddha, the World-Honored One, in order to establish this meaning of harmony, gave the simile of the lamp's light. Therefore, one cannot speak of harmony apart from those things that arise together. Although the scriptures say that these six elements (dhātu) are called a 'person' (pudgala), this is said with a hidden meaning (abhiprāya), so there is no fault. Question: What is the hidden meaning here? Answer: It is only to show that form (rūpa), movement, and mental factors (citta-caitta) are the most excellent basis of support. Know that this is the hidden meaning of this scripture. Furthermore, there is a contradiction with the holy teachings (ārya-dharma). What kind of holy teachings can be obtained? It is because of the three similes of milk, curd, and ghee spoken by the World-Honored One. Or in some places, the gross four great elements (mahābhūta) are taken as the self (ātman). Or in some places, there is a mind-made body (manomaya). Or in some places, there is a formless birth of thought. Is the meaning of such scriptures only the great elements, or only the mind, or only thought? Therefore, it should be known that such scriptures all have a hidden meaning. Therefore, it is said that the mind and mental factors included in the four formless aggregates (arūpaskandha) are established through the principle of mutual correspondence. The summary verse says: The five natures are not established, the fault of difference in stages, because the causes and conditions are not different, contradicting the holy teachings. Thus, the skillful understanding of the aggregates (skandha) has been determined. Now, the skillful understanding of the elements (dhātu) should be determined. Question: What is the eye element (cakṣudhātu)? Answer: If the eye faculty has not been cut off, or if it has been cut off but is sustained by the life force (jīvitendriya), that is the eye element. Likewise, the same should be understood for the consciousness element (vijñānadhātu) and a portion of the dharma element (dharmadhātu). Question: What is ? Answer: If it is produced by the dominance of the eye faculty (rūpendriya), and if it is dominant for this, that is called . Likewise, the same should be understood for ** up to the touch element (sparśadhātu). Question: Among these eighteen elements (aṣṭādaśa dhātavaḥ), which are substantially existent (dravyasat) and which are nominally existent (prajñaptisat)? Answer: Either seventeen or twelve are substantially existent, because six can be grouped into one, and one can be divided into six. This is based on the principle of conventional establishment. Question: If someone has an eye, is he also an eye element? If someone has an eye element, does he also have an eye? Answer: A fourfold proposition (catuṣkoṭika) should be made. Or someone has an eye but is not an eye element, referring to an arhat (arhat) in his final
后眼。是名初句。或有眼界非眼。謂生有色界若眼未生或生已失。或不得眼或眼無間滅。若諸異生生無色界。是第二句。或有眼亦眼界。謂除爾所相。是第三句。或有無眼亦無眼界。謂阿羅漢眼已失壞或不生眼。若生無色界或於無餘依涅槃界已般涅槃。是第四句。如眼界。一切內界隨其所應當知亦爾。身界應分別。謂無先來不生身者。余隨所應當具宣說。於四外界隨其所應亦當具說。若聲聲界正宣擊時當言俱有。若不宣擊當言隨逐余界唯界非聲。
問此十八界幾是同分幾彼同分。答有識眼界名為同分。所餘眼界名彼同分。如眼界乃至身界亦爾。唯根所攝內諸界中。思量同分及彼同分。非於色等外諸界中。當知法界諸有所緣如心界說。諸無所緣如色等說。
問幾界合而能取。幾界不合能取。答六合能取。四不合能取。五及一少分非能取。一界若合不合二俱能取。問幾唯所取非能取。幾亦所取亦能取耶。答一切皆所取。謂五及一少分唯所取。十二及一少分亦是能取。問幾由助伴故能取。幾獨能取耶。答十及一少分由助伴故能取。一及一少分獨能取。問幾唯欲界系。答四。問幾唯色界系。答無。問幾唯無色界系。答亦無。問幾唯欲色界系。答十一。問幾唯色無色界系。答無。問幾通三界系。答三。
問幾
【現代漢語翻譯】 現代漢語譯本 『后眼』（Pūrva-cakṣus）：這被稱為第一句。或者存在『眼界』（cakṣu-dhātu）而非『眼』（cakṣus），指的是有情眾生，如果『眼』尚未生起，或者已經失去，或者沒有獲得『眼』，或者『眼』無間滅。如果各種異生（pṛthag-jana）生於無想（asaṃjñika）界，這是第二句。或者存在『眼』也是『眼界』，指的是除去上述情況之外的情況，這是第三句。或者存在既沒有『眼』也沒有『眼界』，指的是阿羅漢的『眼』已經壞滅或者不生『眼』。如果生於無想界，或者在無餘依涅槃界（anupadhiśeṣa-nirvāṇa-dhātu）已經般涅槃（parinirvāṇa），這是第四句。如同『眼界』，一切內界（adhyātmika-dhātu）也應當根據其相應情況來理解。『身界』（kāya-dhātu）應當加以區分，指的是沒有先前存在而不生『身』的情況。其餘的應當根據相應情況完整地說明。對於四外界（bāhya-dhātu），也應當根據相應情況完整地說明。如果『聲』（śabda）和『聲界』（śabda-dhātu）正在發出聲音時，應當說兩者都有。如果不發出聲音，應當說『聲界』隨逐『聲』，其餘的界只有『界』而沒有『聲』。
問：這十八界（aṣṭādaśa dhātavaḥ）中有多少是『同分』（sabhāga），有多少是『彼同分』（visabhāga）？答：有識的『眼界』被稱為『同分』，其餘的『眼界』被稱為『彼同分』。如同『眼界』，乃至『身界』也是如此。只有根所攝的內界中，才思量『同分』和『彼同分』。不要在『色』（rūpa）等外諸界中思量。應當知道『法界』（dharma-dhātu）的各種所緣（ālambana）如同『心界』（citta-dhātu）所說。各種無所緣如同『色』等所說。
問：有多少界合起來才能取（grahaṇa），有多少界不合起來也能取？答：六個合起來才能取，四個不合起來也能取，五個和一個少分不能取，一個界如果合或者不合，兩種情況都能取。問：有多少唯是所取（grāhya）而非能取（grāhaka）？有多少既是所取也是能取？答：一切都是所取。五和一少分唯是所取，十二和一個少分既是能取也是所取。問：有多少是由助伴（sahāya）的緣故才能取，有多少是獨自能取？答：十和一個少分是由助伴的緣故才能取，一個和一個少分是獨自能取。問：有多少唯是欲界系（kāmadhātu-saṃgṛhīta）？答：四個。問：有多少唯是色界系（rūpadhātu-saṃgṛhīta）？答：沒有。問：有多少唯是無色界系（ārūpyadhātu-saṃgṛhīta）？答：也沒有。問：有多少唯是欲色界系？答：十一個。問：有多少唯是色無色界系？答：沒有。問：有多少是通三界系（traidhātuka）？答：三個。
問：
【English Translation】 English version 『Posterior Eye』 (Pūrva-cakṣus): This is called the first phrase. Or there exists 『eye-element』 (cakṣu-dhātu) that is not 『eye』 (cakṣus), referring to sentient beings where 『eye』 has not yet arisen, or has already been lost, or has not been obtained, or 『eye』 has ceased without interval. If various ordinary beings (pṛthag-jana) are born in the realm of non-perception (asaṃjñika), this is the second phrase. Or there exists 『eye』 that is also 『eye-element』, referring to the cases excluding the aforementioned situations, this is the third phrase. Or there exists neither 『eye』 nor 『eye-element』, referring to an Arhat whose 『eye』 has been destroyed or does not arise. If born in the realm of non-perception, or has attained parinirvāṇa (parinirvāṇa) in the realm of nirvana with no remainder (anupadhiśeṣa-nirvāṇa-dhātu), this is the fourth phrase. Just like 『eye-element』, all internal elements (adhyātmika-dhātu) should also be understood according to their corresponding situations. 『Body-element』 (kāya-dhātu) should be distinguished, referring to the situation where there is no prior existence without the arising of 『body』. The rest should be fully explained according to the corresponding situations. For the four external elements (bāhya-dhātu), they should also be fully explained according to the corresponding situations. If 『sound』 (śabda) and 『sound-element』 (śabda-dhātu) are currently producing sound, it should be said that both exist. If not producing sound, it should be said that 『sound-element』 follows 『sound』, the remaining elements are only 『elements』 without 『sound』.
Question: Among these eighteen elements (aṣṭādaśa dhātavaḥ), how many are 『homogeneous』 (sabhāga) and how many are 『heterogeneous』 (visabhāga)? Answer: The 『eye-element』 with consciousness is called 『homogeneous』, the remaining 『eye-element』 is called 『heterogeneous』. Just like 『eye-element』, so are the elements up to 『body-element』. Only in the internal elements included in the roots, should 『homogeneous』 and 『heterogeneous』 be considered. Do not consider them in the external elements such as 『form』 (rūpa). It should be known that the various objects (ālambana) of 『dharma-element』 (dharma-dhātu) are as described for 『mind-element』 (citta-dhātu). The various non-objects are as described for 『form』 and so on.
Question: How many elements combined can grasp (grahaṇa), and how many elements uncombined can also grasp? Answer: Six combined can grasp, four uncombined can also grasp, five and a small portion cannot grasp, one element, whether combined or uncombined, can grasp in both situations. Question: How many are only grasped (grāhya) and not grasping (grāhaka)? How many are both grasped and grasping? Answer: All are grasped. Five and a small portion are only grasped, twelve and a small portion are both grasping and grasped. Question: How many can grasp due to the help of assistants (sahāya), and how many can grasp alone? Answer: Ten and a small portion can grasp due to the help of assistants, one and a small portion can grasp alone. Question: How many are only included in the desire realm (kāmadhātu-saṃgṛhīta)? Answer: Four. Question: How many are only included in the form realm (rūpadhātu-saṃgṛhīta)? Answer: None. Question: How many are only included in the formless realm (ārūpyadhātu-saṃgṛhīta)? Answer: Also none. Question: How many are only included in the desire and form realms? Answer: Eleven. Question: How many are only included in the form and formless realms? Answer: None. Question: How many are included in all three realms (traidhātuka)? Answer: Three.
Question:
執受幾非執受。答五執受。五執受非執受。所餘一向非執受。何以故。以離於彼余能執受。執受于彼不可得故。
云何種種界。謂即十八界展轉異相性。云何非一界。謂即彼諸界無量有情種種差別所依住性。云何無量界。謂總彼二名無量界。如佛世尊于惡叉聚喻中說。我于諸界終不宣說界有邊際中。嗢拖南曰。
何等實有性 四句與同分 取界執受非 種種等非一
問何等是界義。答因義。種子義。本性義。種性義。微細義。任持義。是界義。問以何義故涅槃虛空亦說名界。答由彼能持苦不生義。持身眼等運動用義。
問為顯何義建立界耶。答為顯因緣義。及顯根境受用義。
問此十八界由誰分別。答若略說當知由六種。一法界。謂眼等法有眼等界。二凈界。謂住種性補特伽羅所有諸界。三本性界。謂即如所說十八界無始時來於後後生其性成就。及住種性不住種性補特伽羅。無始時來涅槃非涅槃法其性成就。四熏習界。謂即此諸界凈不凈法先所熏習。于生死中得勝劣生涅槃因性。五已與果界。謂即此諸界感果已滅。六未與果界。謂即此諸界未感得果或滅未滅。如是略說諸界有六種若廣說者其數無量。
問此十八界幾有色幾無色。乃至幾無斷耶。答如前所說相應隨順建立。問
【現代漢語翻譯】 現代漢語譯本 哪些是執受（Upādāna, 取）的，哪些是非執受的？回答說：五種是執受的，五種是非執受的，其餘的則一概是非執受的。為什麼呢？因為離開了那些（五種執受），其他的能執受是不可能得到的，執受那些（非執受）也是不可能的。
什麼是種種界（Nānātva-dhātu, 種種界）？是指十八界（Aṣṭādaśa dhātavaḥ, 十八界）輾轉變化的各種不同相狀的性質。什麼是非一界（Nānā-dhātu, 非一界）？是指那些界作為無量有情眾生種種差別所依賴的性質。什麼是無量界（Ananta-dhātu, 無量界）？是指總括以上兩種而說的無量界。正如佛世尊在惡叉聚（Akṣa-pūga, 骰子堆）的比喻中所說：『我對於諸界，始終沒有宣說界有邊際。』總結說：
『何等是實有性，四句與同分，取界執受非，種種等非一。』
問：什麼是界的含義？答：是因的含義，種子的含義，本性的含義，種性的含義，微細的含義，任持的含義。這些就是界的含義。問：因為什麼緣故，涅槃（Nirvāṇa, 涅槃）、虛空（Ākāśa, 虛空）也被稱為界？答：因為它們能持有苦不生起的含義，持有身體、眼睛等運動作用的含義。
問：爲了顯示什麼意義而建立界呢？答：爲了顯示因緣的意義，以及顯示根、境、受用的意義。
問：這十八界由誰來分別呢？答：如果簡略地說，應當知道是由六種來分別。第一是法界（Dharma-dhātu, 法界），即眼等法有眼等界。第二是凈界（Śuddha-dhātu, 凈界），即安住于種性的補特伽羅（Pudgala, 補特伽羅）所擁有的諸界。第三是本性界（Prakṛti-dhātu, 本性界），即如所說的十八界，從無始以來，對於後後生起，其性質成就；以及安住于種性或不安住于種性的補特伽羅，從無始以來，涅槃或非涅槃法，其性質成就。第四是熏習界（Vāsanā-dhātu, 熏習界），即這些界被清凈或不清凈的法先前所熏習，在生死中得到殊勝或低劣的生，以及涅槃的因性。第五是已與果界（Phala-datta-dhātu, 已與果界），即這些界已經感受果報而滅。第六是未與果界（A-datta-phala-dhātu, 未與果界），即這些界尚未感受果報，或者已經滅或者尚未滅。這樣簡略地說，諸界有六種；如果廣說，其數量是無量的。
問：這十八界中，哪些是有色的，哪些是無色的？乃至哪些是無斷的呢？答：如前面所說的相應隨順地建立。問：
【English Translation】 English version What is grasped (Upādāna) and what is not grasped? Answer: Five are grasped, five are not grasped, and the rest are entirely not grasped. Why? Because apart from those (five grasped), other grasping is not obtainable, and grasping those (not grasped) is not possible.
What is the element of diversity (Nānātva-dhātu)? It refers to the nature of the various different aspects of the eighteen elements (Aṣṭādaśa dhātavaḥ) in their mutual transformations. What is the non-unity element (Nānā-dhātu)? It refers to the nature of those elements as the basis for the various differences of countless sentient beings. What is the infinite element (Ananta-dhātu)? It refers to the infinite element that encompasses the above two. Just as the Blessed One, the Buddha, said in the simile of the heap of dice (Akṣa-pūga): 'I have never declared that the elements have boundaries.' To summarize:
'What is the nature of reality, the four phrases and commonality, grasping elements and non-grasping, diversity and non-unity.'
Question: What is the meaning of 'element'? Answer: It means cause, seed, inherent nature, lineage, subtlety, and support. These are the meanings of 'element'. Question: Why are Nirvāṇa and space (Ākāśa) also called elements? Answer: Because they hold the meaning of non-arising of suffering, and hold the meaning of the movement and function of the body, eyes, etc.
Question: For what purpose are the elements established? Answer: To show the meaning of cause and condition, and to show the meaning of the sense bases, objects, and experiences.
Question: By whom are these eighteen elements distinguished? Answer: Briefly speaking, they are distinguished by six types. First is the Dharma element (Dharma-dhātu), that is, the Dharma of the eye, etc., has the element of the eye, etc. Second is the pure element (Śuddha-dhātu), that is, the elements possessed by a Pudgala who abides in the lineage. Third is the inherent nature element (Prakṛti-dhātu), that is, as said, the eighteen elements, from beginningless time, for subsequent arising, their nature is accomplished; and for Pudgalas who abide in the lineage or do not abide in the lineage, from beginningless time, the nature of Nirvāṇa or non-Nirvāṇa Dharma is accomplished. Fourth is the perfuming element (Vāsanā-dhātu), that is, these elements are previously perfumed by pure or impure Dharma, and in Samsara, they obtain superior or inferior births, and the causal nature of Nirvāṇa. Fifth is the element that has already given fruit (Phala-datta-dhātu), that is, these elements have already experienced the result and ceased. Sixth is the element that has not yet given fruit (A-datta-phala-dhātu), that is, these elements have not yet experienced the result, or have ceased or have not yet ceased. Thus, briefly speaking, there are six types of elements; if explained extensively, their number is infinite.
Question: Among these eighteen elements, which are with form and which are without form? And which are without cessation? Answer: As established in accordance with what was said before. Question:
如說眼見諸色乃至意了諸法。此為眼等是見者乃至是了者耶。為彼識耶。答約勝義道理。非是眼等亦非彼識。何以故。諸法自性眾緣生故。剎那滅故。無作用故。約世俗道理。眼等最勝故可於彼立見者等。何以故。若有眼等諸根。識決定生無所缺減。或有識流非眼等根。若缺不缺俱可得故。此中實義唯于見等說見者等。
問此十八界幾種次第宣說因緣。此復何等。答略有二種。一三種次第宣說因緣。二六種次第宣說因緣。云何三種次第宣說因緣。謂所依境界俱依差別故。所以者何。由識與根同一處義故說名依境界。是所緣義故亦名依。云何六種次第宣說因緣。謂彼所行眾多差別數數行故先說眼等。是初因緣。又隨世間俗事轉故說彼次第。由諸世間先互相見。次相慰問次設飲食。次過晝分夜分現前。敷設種種軟妙臥具氈褥被枕。觸習侍女。是第二因緣。又喜樂差別為依止故次第宣說。是第三因緣。又嚴飾差別所攝受故次第宣說。諸受欲者必以安繕那等先莊眉眼。次以耳珰耳輪等莊嚴其耳。非於余根如是嚴飾。是第四因緣。又依作業飲食習欲等事次第宣說。由諸眾生皆先依止身語二業若凈不凈方便勤求。次食段食。既飽醉已習近諸欲。是第五因緣。又由作業差別攝受故次第宣說。所以者何。由眼能見種種諸色。往還
【現代漢語翻譯】 現代漢語譯本： 如果說眼見各種色，乃至意了知各種法。那麼，這眼等（眼根等六根）是見者乃至是了知者嗎？還是那些識（眼識等六識）呢？回答是：按照勝義（究竟真實）的道理來說，不是眼等，也不是那些識。為什麼呢？因為諸法的自性是眾緣和合而生，剎那生滅，沒有獨立的作用。按照世俗（約定俗成）的道理來說，眼等（六根）最為殊勝，所以可以在它們上面安立見者等名稱。為什麼呢？如果有了眼等諸根，識就必定產生，不會有所缺少或減損；或者有識的生起，不依賴眼等根，缺少或不缺少都可以成立。這裡真實的意義是，只是在見等（作用）上說見者等（名稱）。
問：這十八界（眼界等十八界）以幾種次第宣說，是什麼因緣？答：略有二種。一、三種次第宣說的因緣；二、六種次第宣說的因緣。什麼是三種次第宣說的因緣呢？就是所依（根）、境界（所緣）和俱依（識）的差別。為什麼這樣說呢？因為識與根在同一處所，所以稱為依；境界是識所緣的對象，所以也稱為依。什麼是六種次第宣說的因緣呢？就是因為眾生所行的眾多差別，並且是數數行（經常行），所以先說眼等（六根）。這是第一種因緣。又因為隨順世間的俗事運轉，所以說這樣的次第。因為世間的人們先互相看見，然後互相慰問，然後設定飲食，然後經過白天，夜晚現前，敷設各種柔軟美妙的臥具，如氈褥、被子、枕頭，接觸侍女。這是第二種因緣。又因為喜樂的差別作為依止，所以次第宣說。這是第三種因緣。又因為嚴飾的差別所攝受，所以次第宣說。那些受用欲樂的人，必定先用安繕那（眼藥）等來莊嚴眉眼，然後用耳珰、耳輪等來莊嚴耳朵，不會像這樣對其他根進行嚴飾。這是第四種因緣。又依據作業、飲食、習欲等事次第宣說。因為眾生都先依止身語二業，無論是清凈的還是不清凈的，方便勤求，然後吃段食（固體食物），既飽足醉飽之後，就習近各種欲樂。這是第五種因緣。又因為作業的差別所攝受，所以次第宣說。為什麼這樣說呢？因為眼能看見種種諸色，往還
【English Translation】 English version: If it is said that the eye sees various forms, and even the mind cognizes various dharmas, are these eyes, etc. (the six sense organs such as the eye organ) the seers or the cognizers? Or are they those consciousnesses (the six consciousnesses such as eye consciousness)? The answer is: according to the ultimate truth (paramārtha), it is neither the eyes, etc., nor those consciousnesses. Why? Because the nature of all dharmas arises from the aggregation of various conditions, is momentary, and has no independent function. According to conventional truth (saṃvṛti), the eyes, etc. (the six sense organs) are the most excellent, so the names of seers, etc., can be established on them. Why? If there are sense organs such as the eyes, consciousness will definitely arise, without any lack or diminution; or the arising of consciousness does not depend on sense organs such as the eyes, and it can be established whether they are lacking or not. The real meaning here is that the names of seers, etc., are only spoken of in relation to seeing, etc. (functions).
Question: In what order are these eighteen realms (the eighteen realms such as the eye realm) explained, and what are the causes? Answer: There are roughly two kinds. First, the causes for explaining in three orders; second, the causes for explaining in six orders. What are the causes for explaining in three orders? It is the difference between the support (the sense organ), the object (the perceived) and the co-dependent (consciousness). Why is it said so? Because consciousness and the sense organ are in the same place, they are called support; the object is what consciousness perceives, so it is also called support. What are the causes for explaining in six orders? It is because of the many differences in what beings do, and because they do it frequently, so the eyes, etc. (the six sense organs) are mentioned first. This is the first cause. Also, because it follows the worldly customs, this order is explained. Because people in the world first see each other, then greet each other, then set up food and drink, then after the day passes, the night appears, and various soft and wonderful bedding, such as felt mats, quilts, and pillows, are laid out, and they have contact with serving girls. This is the second cause. Also, because the differences in joy and pleasure are relied upon, they are explained in order. This is the third cause. Also, because they are included in the differences in adornment, they are explained in order. Those who enjoy sensual pleasures will definitely first adorn their eyebrows and eyes with collyrium (añjana), etc., and then adorn their ears with earrings, earlobes, etc., and will not adorn other sense organs in this way. This is the fourth cause. Also, they are explained in order according to activities, food, and the practice of desires. Because beings all first rely on the two karmas of body and speech, whether pure or impure, and diligently seek means, then eat solid food (kavaḍa), and after being full and drunk, they practice various desires. This is the fifth cause. Also, because they are included in the differences in activities, they are explained in order. Why is it said so? Because the eye can see various forms, going back and forth
無失威儀不亂。記識他身曾見不見及怨親中。了悟方所宣示於他起想言說。睹眾舞樂角力戲等。廣受種種世間喜樂長養依身。如是等類有無量種眼界作業。由耳能聞種種音聲。因此了悟善說惡說種種義理起諸言論。因聞種種微妙樂音。廣受種種世間喜樂長養依身。如是等類耳界作業。比前狹劣。鼻界能嗅種種諸香。尋香而往。受諸喜樂長養依身。如是等類鼻界作業。方前狹劣。舌界能嘗種種諸味。受諸喜樂長養依身。如是等類舌界作業。方前狹劣。身界能觸種種所觸受諸喜樂。雖能長養依身。然彼樂具或於一時復為損害。如是等類身界作業。最為狹劣。是名第六次第宣說因緣。於此眼等六種因緣差別中。意遍行故最後宣說。為攝如是次第因緣中。嗢拖南曰。
眾多順世俗 喜樂與莊嚴 隨二種作業 故次第宣說
複次此十八界。當知能攝一切經中所說余界。
問生色界者已於境界而得離欲。何緣復生鼻舌兩界。答為令所依身端嚴故。又色界中於此二種未離欲故。問生第二靜慮或生上地。若有尋有伺眼等識現在前。云何此地無尋無伺若不現前。云何于彼有色諸根。而能領受彼地境界。答由有尋有伺諸識種子隨逐無尋無伺三摩地故。從彼起已此得現前。又此起已識現行時。復為無尋無伺三摩地種子
【現代漢語翻譯】 現代漢語譯本 不失去威儀且心不散亂。能記憶辨識他人身體，無論是曾經見過還是未曾見過，以及是怨是親。能夠理解領悟各種處所，並向他人宣說，從而產生想法和言語。觀看各種舞蹈音樂、角力遊戲等，廣泛地享受各種世間的喜樂，以此來滋養身體。像這些等等，有無量種眼界所產生的作業。由於耳朵能夠聽到各種聲音，因此能夠理解善說、惡說等各種義理，併產生各種言論。因為聽到各種微妙的音樂，廣泛地享受各種世間的喜樂，以此來滋養身體。像這些等等，耳界所產生的作業，比眼界要狹隘。鼻子能夠嗅到各種香氣，追尋香氣而去，享受各種喜樂，以此來滋養身體。像這些等等，鼻界所產生的作業，比耳界要狹隘。舌頭能夠品嚐各種味道，享受各種喜樂，以此來滋養身體。像這些等等，舌界所產生的作業，比鼻界要狹隘。身體能夠接觸到各種觸感，享受各種喜樂。雖然能夠滋養身體，然而那些快樂的工具有時反而會帶來損害。像這些等等，身界所產生的作業，最為狹隘。這叫做第六種次第宣說因緣。在這眼等六種因緣差別中，因為意念普遍執行，所以最後宣說。爲了總攝像這樣次第的因緣，用嗢拖南（Udanan，總結偈）來說： 眾多順應世俗，喜樂以及莊嚴，隨著兩種作業，所以次第宣說。 再次，這十八界，應當知道能夠總攝一切經典中所說的其餘諸界。 問：已經證得（此處原文缺失，無法確定專有名詞）者，已經對境界而離欲，為什麼還會再生鼻界和舌界？答：爲了使所依之身體端正莊嚴的緣故。而且（此處原文缺失，無法確定專有名詞）中對此二種尚未離欲的緣故。問：如果生到第二禪定或者生到更高的境界，如果有尋有伺的眼識等現前，為什麼此地是無尋無伺的？如果眼識等不現前，為什麼在那裡有色諸根，而能夠領受那個境界？答：由於有尋有伺的諸識種子跟隨無尋無伺的三摩地（Samadhi，禪定）的緣故。從那個三摩地出來以後，這些有尋有伺的識才能現前。而且這些有尋有伺的識生起，識現行的時候，又成為無尋無伺三摩地（Samadhi，禪定）的種子。
【English Translation】 English version Without losing dignity and without mental distraction. Able to remember and recognize other people's bodies, whether they have been seen before or not, and whether they are enemies or relatives. Able to understand and comprehend various places, and proclaim them to others, thereby generating thoughts and speech. Watching various dances, music, wrestling games, etc., widely enjoying various worldly pleasures to nourish the body. Like these and so on, there are countless kinds of activities produced by the eye-sphere. Because the ear can hear various sounds, it can understand various meanings such as good speech and bad speech, and generate various arguments. Because of hearing various subtle musical sounds, widely enjoying various worldly pleasures to nourish the body. Like these and so on, the activities produced by the ear-sphere are narrower than those of the eye-sphere. The nose can smell various fragrances, following the fragrance and going, enjoying various pleasures to nourish the body. Like these and so on, the activities produced by the nose-sphere are narrower than those of the ear-sphere. The tongue can taste various flavors, enjoying various pleasures to nourish the body. Like these and so on, the activities produced by the tongue-sphere are narrower than those of the nose-sphere. The body can touch various tactile sensations, enjoying various pleasures. Although it can nourish the body, those instruments of pleasure may sometimes cause harm. Like these and so on, the activities produced by the body-sphere are the narrowest. This is called the sixth sequential explanation of causal conditions. Among these six kinds of causal conditions, such as the eye, the mind is explained last because it operates universally. In order to summarize such sequential causal conditions, the Udanan (summary verse) says: 'Many conform to worldly customs, pleasures and adornments, following two kinds of activities, therefore they are explained sequentially.' Furthermore, these eighteen realms should be known to encompass all the remaining realms mentioned in all the scriptures. Question: One who has attained ** (missing text in the original, unable to determine the proper noun) has already detached from desires in relation to the realms. Why are the nose-sphere and tongue-sphere reborn? Answer: In order to make the dependent body upright and dignified. Moreover, in ** (missing text in the original, unable to determine the proper noun), there is still no detachment from these two. Question: If one is born in the second Dhyana (meditative state) or a higher realm, if the searching and examining eye-consciousness, etc., are present, why is this place without searching and examining? If the eye-consciousness, etc., are not present, why are the colored roots there able to perceive that realm? Answer: Because the seeds of searching and examining consciousness follow the non-searching and non-examining Samadhi (meditative concentration). After arising from that Samadhi (meditative concentration), these searching and examining consciousnesses can manifest. Moreover, when these searching and examining consciousnesses arise and the consciousness is active, they become the seeds of non-searching and non-examining Samadhi (meditative concentration) again.
之所隨逐。是故此地非是一向無尋無伺。由彼有情于諸尋伺以性離欲而離欲故。彼地雖名無尋無伺。此復現行亦無過失。問何緣眼界耳界鼻界。各生二分非余。答為令依止得端嚴故。問眼耳與鼻。諸識生時為依二分。當言一耶當言二耶。答當言唯一。何以故。若彼一分無障不壞。識明瞭生。若彼有障或復失壞。識不明瞭生故。又識非色故。無有如色由方所別成二分義。
問眼與眼識若是因果云何俱有。若俱有者云何得成因果兩性。答識依眼生。非如種芽因果道理。何以故。眼與眼識非正生因。唯建立因。是故此二俱時而有因果性成。猶如燈焰光明道理。如眼與眼識。耳鼻舌身與彼諸識當知亦爾。若異此者。雖有自種無所依故。眼等諸識應不得生。
問若於欲界或生或長。當言眼界決定轉耶。答此非一向。如眼界。耳鼻舌界及彼識界當知亦爾。身界決定轉。如是身識界意界法界意識界色聲香味觸界亦爾。
問若於色界或生或長。當言眼界決定轉耶。答決定轉。如眼界如是。耳鼻舌身界眼耳身識界亦爾。除香味界及彼識界。餘一切界亦決定轉。于無色界或生或長。除意界法界意識界。余定不轉。唯除自在所獲諸色。當知三界于彼定轉。
界事善巧。如蘊善巧亦應宣說嗢拖南頌。如界善巧。處事善
【現代漢語翻譯】 現代漢語譯本 所隨逐之處。因此，此地並非完全沒有尋和伺（vitarka-vicara，粗細分別的心理活動）。因為那些有情對於各種尋和伺，以其本性離欲而達到離欲的境界。所以，即使此地名為無尋無伺，尋伺的現行也不會有過失。問：為什麼眼界、耳界、鼻界各自產生二分，而不是其他數量？答：爲了使所依止的處所得以端正莊嚴。問：眼、耳與鼻，在諸識產生時，應該說依賴二分，還是應該說依賴一分？答：應該說依賴一分。為什麼呢？如果那一分沒有障礙且沒有損壞，識就能明瞭地產生；如果那一分有障礙或者損壞，識就不能明瞭地產生。而且，識不是色法，所以不像色法那樣，由於方位的不同而成為二分。問：如果眼和眼識是因果關係，為什麼會同時存在？如果同時存在，又怎麼能成立因果兩種性質呢？答：識是依靠眼而生，不像種子和芽那樣是因果的道理。為什麼呢？眼和眼識不是真正的生因，只是建立因。因此，這兩者可以同時存在，因果的性質也能成立，就像燈焰和光明一樣。如同眼和眼識，耳、鼻、舌、身和它們各自的識，也應當知道是同樣的道理。如果不是這樣，即使有自己的種子，因為沒有所依，眼等諸識也應該不能產生。問：如果在欲界出生或成長，應該說眼界是決定轉變的嗎？答：這並非絕對。如同眼界，耳界、鼻界、舌界以及它們各自的識界，也應當知道是同樣的道理。身界是決定轉變的。像這樣，身識界、意界、法界、意識界、色界、聲界、香味界、觸界也是如此。問：如果在（原文如此，此處應為禪定境界名稱，無法確定）出生或成長，應該說眼界是決定轉變的嗎？答：是決定轉變的。如同眼界，耳界、鼻界、舌界、身界、眼識界、耳識界、身識界也是如此。除了香味界以及它們各自的識界，其餘一切界也是決定轉變的。在無（原文如此，此處應為禪定境界名稱，無法確定）出生或成長，除了意界、法界、意識界，其餘一定是不會轉變的。只有自在所獲得的各種色法，應當知道在三界中是決定轉變的。關於界的善巧，應該像蘊的善巧一樣宣說嗢拖南頌（Udanavarga，法句經）。如同界的善巧，處的善巧也應當如此。
【English Translation】 English version that which is followed. Therefore, this place is not always without vitarka (initial application of thought) and vicara (sustained application of thought). Because those sentient beings, with regard to all vitarka and vicara, are detached from desire by their very nature and thus achieve detachment. Therefore, even though this place is called without vitarka and vicara, the manifestation of vitarka and vicara is not a fault. Question: Why do the eye-element, ear-element, and nose-element each produce two parts, and not other numbers? Answer: In order to make the basis of reliance proper and dignified. Question: When the consciousnesses of the eye, ear, and nose arise, should we say they rely on two parts, or should we say they rely on one part? Answer: We should say they rely on one part. Why? If that one part is without obstruction and not damaged, consciousness arises clearly; if that one part is obstructed or damaged, consciousness does not arise clearly. Moreover, consciousness is not form, so it is not like form, which becomes two parts due to differences in location. Question: If the eye and eye-consciousness are cause and effect, why do they exist simultaneously? If they exist simultaneously, how can they be established as having both causal and effectual natures? Answer: Consciousness arises relying on the eye, not in the same way as the cause-and-effect relationship between a seed and a sprout. Why? The eye and eye-consciousness are not the true causes of arising, but only establishing causes. Therefore, these two can exist simultaneously, and the nature of cause and effect can be established, just like the flame and light of a lamp. Just as with the eye and eye-consciousness, it should be understood that the ear, nose, tongue, body, and their respective consciousnesses are also the same. If it were not so, even if there were one's own seed, because there is no basis of reliance, the eye and other consciousnesses should not be able to arise. Question: If one is born or grows in the desire realm, should it be said that the eye-element is definitely transformed? Answer: This is not absolute. Just like the eye-element, the ear-element, nose-element, tongue-element, and their respective consciousness-elements should also be understood in the same way. The body-element is definitely transformed. In this way, the body-consciousness-element, mind-element (manas-dhatu), dharma-element, consciousness-element, form-element, sound-element, smell-element, taste-element, and touch-element are also like this. Question: If one is born or grows in ** (original text, here should be the name of a state of meditation, which cannot be determined), should it be said that the eye-element is definitely transformed? Answer: It is definitely transformed. Just like the eye-element, the ear-element, nose-element, tongue-element, body-element, eye-consciousness-element, ear-consciousness-element, and body-consciousness-element are also like this. Except for the smell-element, taste-element, and their respective consciousness-elements, all other elements are also definitely transformed. If one is born or grows in without ** (original text, here should be the name of a state of meditation, which cannot be determined), except for the mind-element, dharma-element, and consciousness-element, the rest are definitely not transformed. Only the various forms obtained through mastery, it should be known that they are definitely transformed in the three realms. Skillful knowledge of the elements should be expounded like skillful knowledge of the aggregates, with the Udanavarga (a collection of verses). Just like skillful knowledge of the elements, skillful knowledge of the bases should also be so.
巧嗢拖南頌當知亦爾。
云何眼處。謂若眼已得不捨。于無間體非斷滅法。如眼處相。余處自性當知亦爾。
問處觸處何差別。答處如前說。觸處者。謂與觸俱或能無間引發諸觸。隨順於觸所有諸處。
問若眼亦處耶。設處亦眼耶。答有眼非處。謂若眼已得不捨。然是無間斷滅之法。有處非眼。謂所餘處安住處相。有亦眼亦處。謂若眼已得不捨。亦非無間斷滅之法。有非眼非處。謂若眼不得或得已舍。及余耳等不住處相。
問若處亦觸處耶。設觸處亦處耶。答諸觸處必是處。有處非觸處。謂眼等不與觸合。亦復不能引無間觸。然非無間斷滅之法。若於色界或生或長所有鼻舌。若生無想有情天中所有諸根。於一切時當知必定非處。
問處名何義。為顯何義建立處耶。答諸心心所生長門義。緣義。方便義。和合性義。所依止義。居住處義。是名處義。為欲顯示等無間所緣增上三種緣義故。建立處。廣分別處及次第。隨其所應如界當知。
又世尊言有八勝處。廣說如經。如是十遍處又有四處。謂空無邊處等。又有二處。謂無想處。非想非非想處。如是等法處名說者。如所說相隨其所應當知皆在十二處攝。又處依止如界應知。
複次云何名緣生法。謂無主宰無有作者無有受者。無
【現代漢語翻譯】 現代漢語譯本： 『巧嗢拖南頌』（總結偈）也應當這樣理解。
什麼是眼處（眼根）？是指如果眼睛已經獲得且沒有捨棄，並且在無間（連續）的自體中不是斷滅之法。如同眼處的相狀，其餘各處（耳、鼻、舌、身、意）的自性也應當這樣理解。
問：處（六處）和觸處（產生觸覺的場所）有什麼差別？答：處如前面所說。觸處是指，與觸覺同時存在，或者能夠無間地引發各種觸覺，順應于觸覺的所有場所。
問：如果眼睛也是處嗎？假設處也是眼睛嗎？答：有眼睛不是處，是指如果眼睛已經獲得且沒有捨棄，然而它是無間斷滅之法。有處不是眼睛，是指其餘各處安住于處的相狀。有既是眼睛也是處，是指如果眼睛已經獲得且沒有捨棄，也不是無間斷滅之法。有既不是眼睛也不是處，是指如果眼睛沒有獲得或者獲得后已經捨棄，以及其餘的耳等不住于處的相狀。
問：如果處也是觸處嗎？假設觸處也是處嗎？答：所有的觸處必定是處。有處不是觸處，是指眼等不與觸覺結合，也不能引發無間的觸覺，然而不是無間斷滅之法。如果在**（原文如此，此處可能缺失資訊）或者生或者長有的鼻舌，如果生於無想有情天中的所有諸根，在一切時候應當知道必定不是處。
問：處這個名稱是什麼含義？爲了顯示什麼含義而建立處呢？答：是各種心和心所生長的門戶的含義，緣（條件）的含義，方便的含義，和合性的含義，所依止的含義，居住處的含義，這就是處的含義。爲了顯示等無間緣、所緣緣、增上緣這三種緣的含義，所以建立處。廣泛地分別處以及次第，根據其所應當知道的，如同界（十八界）一樣。
此外，世尊說有八勝處（八種殊勝的禪定境界），詳細的解說如同經中所說。像這樣十遍處（十種普遍的禪定境界）又有四處，是指空無邊處等。又有二處，是指無想處（沒有思想的禪定境界），非想非非想處（既非有想也非無想的禪定境界）。像這些法，處這個名稱的解說，如同所說的相狀，根據其所應當知道的，都在十二處（內六處和外六處）的攝屬之中。處所依止的，如同界應當知道。
再次，什麼叫做緣生法？是指沒有主宰者，沒有作者，沒有受者，沒有...
【English Translation】 English version: 『Qiao Wa Tuo Nan Song』 (summary verse) should also be understood in this way.
What is the eye-sphere (eye-faculty)? It refers to the case where the eye has been obtained and not abandoned, and in the uninterrupted continuum of its own nature, it is not a dharma of annihilation. Just as the characteristic of the eye-sphere, the nature of the other spheres (ear, nose, tongue, body, mind) should also be understood in this way.
Question: What is the difference between a sphere (the six spheres) and a contact-sphere (the place where contact arises)? Answer: A sphere is as described earlier. A contact-sphere refers to that which exists simultaneously with contact, or can uninterruptedly give rise to various contacts, and is in accordance with all places of contact.
Question: If the eye is also a sphere, is every sphere also an eye? Answer: There is an eye that is not a sphere, referring to the case where the eye has been obtained and not abandoned, but it is a dharma of uninterrupted annihilation. There is a sphere that is not an eye, referring to the other spheres abiding in the characteristic of a sphere. There is that which is both an eye and a sphere, referring to the case where the eye has been obtained and not abandoned, and it is not a dharma of uninterrupted annihilation. There is that which is neither an eye nor a sphere, referring to the case where the eye has not been obtained or has been abandoned after being obtained, and the other faculties such as the ear do not abide in the characteristic of a sphere.
Question: If a sphere is also a contact-sphere, is every contact-sphere also a sphere? Answer: All contact-spheres are necessarily spheres. There is a sphere that is not a contact-sphere, referring to the eye, etc., which do not combine with contact, nor can they give rise to uninterrupted contact, yet they are not dharmas of uninterrupted annihilation. If, in ** (original text, information may be missing here), the nose and tongue are born or grow, if all the faculties are born in the heaven of mindless beings, at all times it should be known that they are definitely not spheres.
Question: What is the meaning of the name 'sphere'? For the sake of revealing what meaning is a sphere established? Answer: It is the meaning of the gateway through which various minds and mental factors grow, the meaning of condition (緣), the meaning of expedient, the meaning of harmonious nature, the meaning of that which is relied upon, the meaning of a dwelling place, this is the meaning of a sphere. For the sake of revealing the meaning of the three conditions of contiguity condition (等無間緣), object-condition (所緣緣), and dominant condition (增上緣), therefore a sphere is established. To extensively differentiate the spheres and their order, according to what should be known, it is like the realms (十八界).
Furthermore, the World Honored One said that there are eight victories (八勝處, eight kinds of superior meditative states), with detailed explanations as described in the sutras. Like this, the ten all-pervading spheres (十遍處, ten kinds of pervasive meditative states) also have four spheres, referring to the sphere of boundless space, etc. There are also two spheres, referring to the sphere of no-perception (無想處, meditative state of non-perception), and the sphere of neither-perception-nor-non-perception (非想非非想處, meditative state of neither perception nor non-perception). Like these dharmas, the explanation of the name 'sphere', according to the characteristics described, according to what should be known, are all included within the twelve spheres (內六處 and 外六處, the six internal spheres and the six external spheres). That which the spheres rely upon, it should be known as the realms.
Furthermore, what is called conditioned arising (緣生法)? It refers to that which has no ruler, no maker, no receiver, no...
自作用不得自在。從因而生托眾緣轉。本無而有有已散滅。唯法所顯唯法能潤。唯法所潤墮在相續。如是等相名緣生法。
當知此中因名緣起果名緣生。此無明隨眠不斷有故。彼無明纏有。此無明纏生故。彼諸行轉。如是諸行種子不斷故。諸行得生。諸行生故得有識轉。如是所餘諸緣起支流轉道理。如其所應當知亦爾。
當知有生及老死支是假有法。所餘有支是實有法。
復由五相建立緣起差別。何等為五。一眾苦引因依處。二眾苦生因依處。三眾苦引因。四眾苦生因。五眾苦生起。眾苦引因依處者。謂于現法中名色為緣六處生起不斷不知。此為所緣及依處故。一切愚夫于內自體愚癡生起。是名無明。無明緣故次後諸行。乃至后時有觸緣受。此中六處名無明等。引因依處。眾苦生因依處者。謂諸愚夫觸為緣故。于現法中諸受生起。此為依處。于外境界發起諸愛。由愛為緣次後有取。取為緣故次後有有。如是愛等三種生因。用觸緣受為所依處眾苦引因者。謂無明緣行乃至觸緣受。現法中識為福非福及不動業之所熏習。後後種子之所隨逐。能引當來余身識等生老死苦。是故說此為彼引因。眾苦生因者。謂受緣愛愛緣取取緣有。是名當來眾苦生因。即先所作業為煩惱攝受。未來世生將現前故。當知名有。
【現代漢語翻譯】 現代漢語譯本 『自作』（獨立自主的行為）無法獲得『自在』（真正的自由）。它依賴於條件而生，依靠眾多因緣的轉變。原本不存在，因緣和合而有，存在之後又會消散滅亡。只有法才能顯現，只有法才能滋潤。唯有被法滋潤的事物才會墮入相續不斷的輪迴之中。像這樣的種種現象，被稱為『緣生法』（dependent origination）。
應當明白，這裡所說的『因』（hetu）被稱為『緣起』（pratītyasamutpāda），『果』（phala）被稱為『緣生』（pratītyasamutpanna）。由於『無明隨眠』（avidyānusaya）沒有斷除，所以存在『無明纏』（avidyāparyavasthāna）。由於『無明纏』產生，所以『諸行』（saṃskāra）流轉。像這樣，『諸行』的種子沒有斷絕，所以『諸行』得以產生。『諸行』產生，所以有『識』（vijñāna）的流轉。像這樣，其餘的『緣起支』（pratītyasamutpāda-aṅga）的流轉道理，也應當如其所是地瞭解。
應當明白，『生』（jāti）和『老死』（jarā-maraṇa）這兩支是『假有法』（prajñaptisat），其餘的『有支』（bhava-aṅga）是『實有法』（dravyasat）。
又通過五種相來建立『緣起』的差別。是哪五種呢？一是『眾苦引因依處』，二是『眾苦生因依處』，三是『眾苦引因』，四是『眾苦生因』，五是『眾苦生起』。
『眾苦引因依處』是指，在現世中，以『名色』（nāma-rūpa）為緣，『六處』（ṣaḍāyatana）的生起沒有間斷，卻對此一無所知。因為這是所緣和依處，所以一切愚夫對內在的自體產生愚癡，這就是『無明』（avidyā）。因為『無明』的緣故，接下來產生『諸行』，乃至後來有『觸』（sparśa）緣『受』（vedanā）。這裡，『六處』被稱為『無明』等的『引因依處』。
『眾苦生因依處』是指，諸位愚夫以『觸』為緣故，在現世中產生各種『受』。這是依處，對外在境界發起各種『愛』（tṛṣṇā）。由於『愛』的緣故，接下來產生『取』（upādāna）。『取』為緣故，接下來產生『有』（bhava）。像這樣，『愛』等三種是『生因』，以『觸』緣『受』作為所依處。
『眾苦引因』是指，『無明』緣『行』，乃至『觸』緣『受』。現世中的『識』被『福』（puṇya）、『非福』（apuṇya）和『不動業』（āniñjya）所熏習，被後後的種子所跟隨，能夠引導未來世的其餘『身』（kāya）、『識』等的『生老死苦』。因此說這是它們的『引因』。
『眾苦生因』是指，『受』緣『愛』，『愛』緣『取』，『取』緣『有』。這被稱為未來『眾苦』的『生因』。也就是先前所造的業被煩惱所攝受，未來世的生即將顯現，所以稱為『有』。
【English Translation】 English version 'Self-making' (independent action) cannot attain 'self-mastery' (true freedom). It arises from conditions, relying on the transformation of numerous causes and conditions. Originally non-existent, it comes into being through the aggregation of conditions, and after existing, it dissipates and vanishes. Only the Dharma can manifest, only the Dharma can nourish. Only that which is nourished by the Dharma falls into continuous cycles. Such phenomena are called 'dependent origination' (pratītyasamutpāda).
It should be understood that here, 'cause' (hetu) is called 'arising from conditions' (pratītyasamutpāda), and 'effect' (phala) is called 'dependently originated' (pratītyasamutpanna). Because the 'latent ignorance' (avidyānusaya) has not been severed, there exists 'entanglement with ignorance' (avidyāparyavasthāna). Because 'entanglement with ignorance' arises, the 'activities' (saṃskāra) revolve. Thus, because the seeds of 'activities' are not cut off, 'activities' are able to arise. 'Activities' arise, so there is the revolution of 'consciousness' (vijñāna). Likewise, the principle of the revolution of the remaining 'limbs of dependent origination' (pratītyasamutpāda-aṅga) should also be understood as it is.
It should be understood that the limbs 'birth' (jāti) and 'old age and death' (jarā-maraṇa) are 'provisionally existent dharmas' (prajñaptisat), and the remaining 'limbs of existence' (bhava-aṅga) are 'substantially existent dharmas' (dravyasat).
Furthermore, the distinctions of 'dependent origination' are established through five aspects. What are the five? First, 'the basis for the cause that leads to manifold suffering'; second, 'the basis for the cause that produces manifold suffering'; third, 'the cause that leads to manifold suffering'; fourth, 'the cause that produces manifold suffering'; fifth, 'the arising of manifold suffering'.
'The basis for the cause that leads to manifold suffering' refers to the fact that, in the present life, with 'name and form' (nāma-rūpa) as the condition, the arising of the 'six sense bases' (ṣaḍāyatana) is uninterrupted, yet one is ignorant of this. Because this is the object and the basis, all ignorant beings generate ignorance towards their inner self, and this is 'ignorance' (avidyā). Because of the condition of 'ignorance', 'activities' arise next, and even later, there is 'contact' (sparśa) conditioning 'feeling' (vedanā). Here, the 'six sense bases' are called 'the basis for the cause that leads' to 'ignorance' and so on.
'The basis for the cause that produces manifold suffering' refers to the fact that, because of 'contact' as the condition, ignorant beings generate various 'feelings' in the present life. This is the basis, and they initiate various 'cravings' (tṛṣṇā) towards external realms. Because of 'craving' as the condition, 'grasping' (upādāna) arises next. Because of 'grasping' as the condition, 'becoming' (bhava) arises next. Thus, these three, 'craving' and so on, are the 'causes of production', using 'contact' conditioning 'feeling' as the basis.
'The cause that leads to manifold suffering' refers to 'ignorance' conditioning 'activities', and even 'contact' conditioning 'feeling'. The 'consciousness' in the present life is perfumed by 'meritorious' (puṇya), 'non-meritorious' (apuṇya), and 'imperturbable actions' (āniñjya), and is followed by subsequent seeds, which can lead to the 'suffering of birth, old age, and death' of the remaining 'bodies' (kāya), 'consciousness', and so on in future lives. Therefore, it is said that this is their 'leading cause'.
'The cause that produces manifold suffering' refers to 'feeling' conditioning 'craving', 'craving' conditioning 'grasping', and 'grasping' conditioning 'becoming'. This is called the 'cause of production' of future 'manifold suffering'. That is, the actions previously performed are embraced by afflictions, and because the birth of the future world is about to manifest, it is called 'becoming'.
眾苦生起者。謂有緣生生緣老死。如是名為眾苦生起即識名色六處觸受。先種子性隨所依時。曾得眾苦引因之名。今已與果名生老死。復得苦名。
複次當知無明智所對治。別有心所覆蔽為性。非唯明無亦非邪智。何以故。若彼無明唯明無者。應不可立軟中上品。由無性法都無軟中上品異故。又不可立無明隨眠與纏差別。由無性法於一切時其相相似現行隨轉不可建立。又異生心善染無記。於一切處常離慧明。若此無性是無明者。應一切心皆成染污。
又無性法非有為攝非無為攝。既非有為無為所攝。不能為染亦不為凈。又于離明心相續中。應一切時明不得起。又不應說無明滅故明得生起。所以者何。無有無法而可滅故。若唯邪智是無明者。為除慧明所攝諸智。餘一切智皆邪智耶。為唯染污邪執性智是邪智耶。為諸煩惱相應邪智是邪智耶。若言初智是邪智者。一切異生相續中智皆應邪智。若善若無記此不應道理。若唯染污邪執性智是邪智者。唯應五見薩迦耶等名染性智。此中如實不了行相。是名無明。由有如實不了行故。邪執事相。是名為見。謂薩迦耶見由無明力執我我所。如是余見各于自事邪執行轉。然彼諸見不離愚癡。由癡與見行相各別。是故此五染污性智名為無明。不應道理。
又若無明與諸
【現代漢語翻譯】 現代漢語譯本：眾苦的生起，是指有緣而生，生是老死的原因。像這樣就叫做眾苦的生起，也就是識、名色、六處、觸、受。先前的種子性質，隨著所依賴的條件，曾經得到眾苦引因的名稱，現在已經給予結果，就叫做生老死，又得到苦的名稱。
其次，應當知道無明是與智慧相對治的，它是一種特別的心所，以覆蔽為特性。它不僅僅是缺少光明，也不是邪惡的智慧。為什麼這麼說呢？如果無明僅僅是缺少光明，那麼就不應該有下品、中品、上品之分，因為沒有自性的法，根本沒有下品、中品、上品這些差別。而且，也不可以建立無明隨眠和纏的差別，因為沒有自性的法，在任何時候它的相貌都是相似的，現行和隨轉都無法建立。而且，凡夫的心，無論是善、染污還是無記，在任何時候都遠離智慧光明。如果這種沒有自性的狀態是無明，那麼一切的心都應該變成染污。
而且，沒有自性的法，既不屬於有為法，也不屬於無為法。既然不屬於有為法和無為法所包含，就不能成為染污的原因，也不能成為清凈的原因。而且，在遠離光明的心相續中，應該任何時候光明都無法生起。也不應該說因為無明滅了，光明才能生起。為什麼呢？因為沒有的東西是無法滅除的。如果只有邪惡的智慧才是無明，那麼爲了去除被智慧光明所包含的各種智慧，其餘的一切智慧都是邪惡的智慧嗎？還是隻有染污的、邪惡執著的智慧才是邪惡的智慧？還是與各種煩惱相應的邪惡智慧才是邪惡的智慧？如果說最初的智慧就是邪惡的智慧，那麼一切凡夫相續中的智慧都應該是邪惡的智慧，無論是善的還是無記的，這不合道理。如果只有染污的、邪惡執著的智慧才是邪惡的智慧，那麼就只有五見（薩迦耶見等）可以稱為染污的自性智慧。在這種情況下，不如實地瞭解事物的行相，就叫做無明。由於有不如實瞭解行相的緣故，就邪惡地執著事物的表相，這就叫做見。比如薩迦耶見，由於無明的力量，執著我或者我的所有。像這樣，其餘的見，各自在自己的事物上邪惡地執著和運轉。然而，那些見都離不開愚癡。由於愚癡和見的行相各自不同，所以這五種染污的自性智慧不應該被稱為無明。不合道理。
而且，如果無明與諸
【English Translation】 English version: The arising of all suffering refers to conditioned arising, where birth is the condition for old age and death. This is called the arising of all suffering, namely, consciousness, name and form, the six sense bases, contact, and feeling. The prior seed nature, depending on its conditions, was once called the cause that leads to all suffering. Now that it has given its result, it is called birth, old age, and death, and is again called suffering.
Furthermore, it should be known that ignorance (avidyā) is what is counteracted by wisdom. It is a particular mental factor (cetasika) whose characteristic is obscuration. It is not merely the absence of light, nor is it wrong knowledge. Why is this so? If ignorance were merely the absence of light, then it should not be possible to establish inferior, middling, and superior grades, because a dharma (phenomenon) without inherent existence (svabhāva) has no such distinctions. Also, it would not be possible to establish the difference between latent ignorance (avidyānuśaya) and the afflictions (kleśa), because a dharma without inherent existence is always similar in its aspect, and its manifestation and subsequent activity cannot be established. Moreover, the minds of ordinary beings (pṛthagjana), whether virtuous, defiled, or neutral, are always devoid of the light of wisdom. If this state of lacking inherent existence were ignorance, then all minds should become defiled.
Furthermore, a dharma without inherent existence is neither included in conditioned phenomena (saṃskṛta-dharma) nor unconditioned phenomena (asaṃskṛta-dharma). Since it is not included in either conditioned or unconditioned phenomena, it cannot be a cause of defilement, nor can it be a cause of purification. Moreover, in a mind-stream (citta-saṃtāna) that is devoid of light, light should never arise. Nor should it be said that light arises because ignorance is extinguished. Why is this? Because what does not exist cannot be extinguished. If only wrong knowledge (mithyā-jñāna) is ignorance, then in order to remove the various kinds of knowledge included in the light of wisdom, is all other knowledge wrong knowledge? Or is only defiled knowledge that is characterized by wrong grasping wrong knowledge? Or is wrong knowledge that is associated with the various afflictions wrong knowledge? If it is said that the initial knowledge is wrong knowledge, then all knowledge in the mind-streams of ordinary beings should be wrong knowledge, whether virtuous or neutral, which is unreasonable. If only defiled knowledge that is characterized by wrong grasping is wrong knowledge, then only the five views (such as the view of a self – satkāya-dṛṣṭi) should be called defiled knowledge. In this case, not truly understanding the characteristics of things as they are is called ignorance. Because of not truly understanding the characteristics of things, one wrongly grasps the appearances of things, and this is called a view. For example, the view of a self, due to the power of ignorance, grasps at a self or what belongs to a self. In this way, the other views each wrongly grasp and operate on their respective objects. However, those views are inseparable from delusion (moha). Because delusion and the views have different characteristics, these five kinds of defiled knowledge should not be called ignorance. This is unreasonable.
Moreover, if ignorance and all
見相無差別者。世尊不應七隨眠中於無明外立見隨眠。又佛世尊曾無一處於諸見上示無明名。若諸煩惱相應邪智是無明者。薩迦耶等五種邪見智為自性。無二智體俱有相應。是則諸見應與無明常不相應。又若貪等煩惱力故令相應智成愚癡性。即應貪等增上力故得有愚癡。非癡增上。癡為導首故有貪等一切煩惱。又應可說如余煩惱相應之慧。由相應故得成染污非彼自性。非愚癡體可成癡性。又如諸餘煩惱相應。非煩惱性諸心心所。是故當知別有無明。是心所性與心相應。如世尊言。行有三種。謂身行語行意行。當知此中入出息風名為身行。風為導首身業轉故。身所作業亦名身行。由愚癡者先起隨順身業風已。然後方起染污身業。如入出息能起身業故名身行。如是尋伺與諸語業俱名語行。受想與意業俱名意行。如是一切總說身行語行意行。
諸有隨生何界何地。當知有支即此所攝。
複次十二支中。二業所攝。謂行及有。三煩惱攝。謂無明愛取。當知所餘皆事所攝。又二業中。初是引業所攝。謂行。后是生業所攝。謂有。三煩惱中一能發起引業。謂無明。二能發起生業。謂愛取。餘事所攝支中。二是未來苦支所攝。謂生老死。五是未來苦因所攝。謂現法中從行緣識乃至觸緣受。又即五支亦是現在苦支所攝。由
【現代漢語翻譯】 現代漢語譯本 如果認為所有相的體性沒有差別，那麼世尊就不應該在七隨眠（sui mian，煩惱的潛在形式）中，除了無明（wu ming，ignorance）之外，還設立見隨眠（jian sui mian，觀點相關的潛在煩惱）。而且，佛世尊（Fo Shi Zun，the World-Honored One）從來沒有在任何地方將無明這個名稱加諸于各種見解之上。如果與各種煩惱相應的邪惡智慧是無明，那麼薩迦耶見（sa jia ye jian，身見，belief in a self）、邊見（bian jian，極端觀點）、邪見（xie jian，錯誤觀點）、見取見（jian qu jian，執取錯誤觀點）、戒禁取見（jie jin qu jian，執取不正確的戒律和禁忌）這五種邪見（xie jian，wrong views）的智慧就是以自身為體性。不可能有兩種智慧同時存在並相互關聯。如果是這樣，那麼各種見解應該總是與無明不相應。 此外，如果因為貪（tan，greed）等煩惱的力量，使得與之相應的智慧變成愚癡的性質，那就應該是因為貪等煩惱的增上力（zeng shang li，dominant influence）而產生愚癡，而不是因為愚癡的增上力。因為愚癡是引導和主導，所以才會有貪等一切煩惱。而且，應該可以說，如同其餘煩惱所相應的智慧，因為相互關聯而變得染污，而不是它們自身的性質。愚癡的本體不能變成愚癡的性質。又如同其餘煩惱相應，並非煩惱性質的各種心和心所（xin suo，mental factors）。因此，應當知道，另外存在一種無明，是心所的性質，與心相應。正如世尊所說，『行』（xing，action）有三種，即身行（shen xing，bodily action）、語行（yu xing，verbal action）和意行（yi xing，mental action）。應當知道，這裡面，入息和出息的風被稱為身行，因為風引導身體的活動。身體所做的行為也稱為身行。由於愚癡的人首先產生隨順身體活動的風，然後才產生染污的身體行為。如同入息和出息能夠引起身體的活動，所以稱為身行。像這樣，尋（xun，seeking）和伺（si，investigation）與各種語言行為一起被稱為語行。受（shou，feeling）和想（xiang，perception）與意業一起被稱為意行。像這樣，所有這些總稱為身行、語行、意行。 凡是隨順而生於哪個界（jie，realm）、哪個地（di，level of existence），應當知道有支（you zhi，the factor of existence）就包含于其中。 此外，在十二支（shi er zhi，twelve links of dependent origination）中，有兩種屬於業（ye，karma）所攝，即行和有（you，becoming）。三種屬於煩惱所攝，即無明、愛（ai，craving）和取（qu，grasping）。應當知道，其餘的都屬於事（shi，matter）所攝。又在兩種業中，最初的是引業（yin ye，karma that leads to rebirth）所攝，即行。之後的是生業（sheng ye，karma that produces rebirth）所攝，即有。在三種煩惱中，一種能夠發起引業，即無明。兩種能夠發起生業，即愛和取。其餘屬於事所攝的支中，兩種屬於未來苦支（ku zhi，suffering factors）所攝，即生（sheng，birth）和老死（lao si，old age and death）。五種屬於未來苦因（ku yin，causes of suffering）所攝，即現世中從行緣識（xing yuan shi，actions condition consciousness）乃至觸緣受（chu yuan shou，contact conditions feeling）。而且，這五支也是現在苦支所攝。因為...
【English Translation】 English version If one sees no difference in the nature of all phenomena, the World-Honored One should not have established 'views' as a latent tendency (sui mian) in addition to ignorance (wu ming) among the seven latent tendencies. Furthermore, the Buddha (Fo Shi Zun) has never, in any instance, designated the name 'ignorance' to any views. If the defiled wisdom associated with various afflictions is ignorance, then the wisdom of the five wrong views (xie jian) – belief in a self (sa jia ye jian), extreme views (bian jian), wrong views (xie jian), holding onto wrong views (jian qu jian), and adhering to incorrect precepts and prohibitions (jie jin qu jian) – would be self-natured. It is impossible for two wisdoms to exist simultaneously and be associated. If that were the case, then all views should always be non-associated with ignorance. Moreover, if the wisdom associated with afflictions such as greed (tan) becomes of the nature of delusion due to the power of these afflictions, then delusion should arise from the dominant influence (zeng shang li) of greed, etc., and not from the dominant influence of delusion. Because delusion is the guide and leader, all afflictions such as greed arise. Furthermore, it should be said that, like the wisdom associated with other afflictions, it becomes defiled due to association, not by its own nature. The essence of delusion cannot become the nature of delusion. Also, like the association with other afflictions, the various mental factors (xin suo) are not of the nature of afflictions. Therefore, it should be known that there is a separate ignorance, which is a mental factor and is associated with the mind. As the World-Honored One said, there are three types of 'action' (xing): bodily action (shen xing), verbal action (yu xing), and mental action (yi xing). It should be known that, in this context, the wind of inhalation and exhalation is called bodily action, because the wind guides the body's activities. The actions performed by the body are also called bodily action. Because an ignorant person first generates the wind that follows bodily activity, and then generates defiled bodily actions. Just as inhalation and exhalation can cause bodily activity, they are called bodily action. In this way, seeking (xun) and investigation (si), together with various verbal actions, are called verbal action. Feeling (shou) and perception (xiang), together with mental action, are called mental action. Thus, all of these are collectively called bodily action, verbal action, and mental action. Whatever realm (jie) or level of existence (di) one is born into in accordance with conditions, it should be known that the factor of existence (you zhi) is included therein. Furthermore, among the twelve links of dependent origination (shi er zhi), two are included under karma (ye): action (xing) and becoming (you). Three are included under afflictions: ignorance (wu ming), craving (ai), and grasping (qu). It should be known that the rest are included under matter (shi). Also, among the two karmas, the first is included under karma that leads to rebirth (yin ye), namely action. The latter is included under karma that produces rebirth (sheng ye), namely becoming. Among the three afflictions, one can initiate karma that leads to rebirth, namely ignorance. Two can initiate karma that produces rebirth, namely craving and grasping. Among the remaining factors included under matter, two are included under future suffering factors (ku zhi), namely birth (sheng) and old age and death (lao si). Five are included under future causes of suffering (ku yin), namely, in the present life, from actions conditioning consciousness (xing yuan shi) to contact conditioning feeling (chu yuan shou). Moreover, these five factors are also included under present suffering factors. Because...
先世因今得生起。果異熟攝。謂識名色六處觸受。又現在果所攝五支。及未來果所攝二支。總名果所攝緣起。當知余支是因所攝緣起。
複次無知略於五處為能生因。一能生疑。二能生愛。三能生非處信。四能生見。五能生增上慢。於前際等所有無知是能生疑。謂如是疑。我於過去為曾有耶為曾無耶。如是等疑於三世轉。如經廣說。過去名前際。未來名后際。現在名前後際。待過去世是后際。待未來世是前際故。若疑過去當知此疑前際無知所生。若疑未來當知此疑后際無知所生。若於內疑惑此誰所有我為是誰。今此有情從何而來於此沒已當往何所。當知此疑是前後際無知所生。又于內無知。于外無知。于內外無知。當知能生內外等愛。及後有愛。喜貪俱行愛。彼彼喜樂愛。又若於業無知。于異熟無知。于業異熟無知。是諸有情由於業自造無知為緣故。于魯達羅天。毗瑟笯天。世主天等非正處中。生妄勝解歸依敬信。又若於佛等無知。乃至於道無知。當知能生諸見。所以者何。由於三寶及四諦中不正通達故。乃至能生六十二見。及起如是見立如是論。無施無愛。乃至廣說所有邪見。又若於因無知。于因所生法善不善等無知。廣如經說。由此無知故。于往善趣道往善趣方便中。生增上慢。所以者何。由於善不善等法
【現代漢語翻譯】 現代漢語譯本： 先前的生命原因導致了現在的生命產生，這是由果報異熟所攝持的。這裡指的是識（consciousness）、名色（name and form）、六處（six sense bases）、觸（contact）、受（feeling）。此外，現在果所攝持的五支，以及未來果所攝持的二支，總稱為果所攝持的緣起。應當知道，其餘的支是因所攝持的緣起。
進一步說，無知在五個方面是產生的原因：第一，能產生懷疑；第二，能產生愛；第三，能產生對非正當之處的信任；第四，能產生見解；第五，能產生增上慢（arrogance）。對於過去、未來等際的無知是產生懷疑的原因。例如，產生這樣的懷疑：『我過去曾經存在嗎？我過去曾經不存在嗎？』這樣的懷疑在過去、現在、未來三世中流轉，正如經中所廣泛描述的。過去世被稱為前際，未來世被稱為后際，現在世被稱為前後際，因為相對於過去世來說，現在是后際；相對於未來世來說，現在是前際。如果懷疑過去，應當知道這種懷疑是由前際的無知所產生的。如果懷疑未來，應當知道這種懷疑是由后際的無知所產生的。如果在內心疑惑：『這是誰的？我是誰？現在這個有情從哪裡來？死後將往哪裡去？』應當知道這種懷疑是由前後際的無知所產生的。此外，對於內在的無知、對於外在的無知、對於內外兩者的無知，應當知道能產生內外等的愛，以及對後有的愛，與喜貪一同生起的愛，對各種喜樂的愛。此外，如果對於業（karma）無知，對於異熟（vipaka，karmic result）無知，對於業的異熟無知，這些有情由於自己所造的業，以無知為緣故，對於魯達羅天（Rudra，濕婆神），毗瑟笯天（Vishnu，毗濕奴神），世主天（Ishvara，自在天）等非正當之處，產生錯誤的殊勝理解，歸依、敬信他們。此外，如果對於佛（Buddha）等無知，乃至對於道（path）無知，應當知道能產生各種見解。為什麼呢？因為對於三寶（Three Jewels：佛、法、僧）及四諦（Four Noble Truths）不能正確通達的緣故，乃至能產生六十二見，並且產生這樣的見解，立下這樣的論調：『沒有佈施，沒有愛』，乃至廣泛宣說所有邪見。此外，如果對於因（cause）無知，對於因所生的法（善或不善等）無知，正如經中所廣泛描述的，由於這種無知，對於前往善趣的道路，前往善趣的方法中，產生增上慢。為什麼呢？因為對於善與不善等法
【English Translation】 English version: Past causes give rise to present existence, which is encompassed by the maturation of karmic results (vipaka). This refers to consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsha), and feeling (vedana). Furthermore, the five branches encompassed by present results, and the two branches encompassed by future results, are collectively called the dependent origination (pratityasamutpada) encompassed by results. It should be understood that the remaining branches are the dependent origination encompassed by causes.
Furthermore, ignorance (avidya) is a cause of production in five aspects: first, it can generate doubt (vicikitsa); second, it can generate attachment (raga); third, it can generate faith in improper places; fourth, it can generate views (drsti); and fifth, it can generate arrogance (mana). Ignorance regarding the past, future, etc., is the cause of generating doubt. For example, generating such doubts as: 'Did I exist in the past? Did I not exist in the past?' Such doubts revolve in the three times (past, present, and future), as extensively described in the sutras. The past is called the prior extreme (purvantakoti), the future is called the posterior extreme (aparantakoti), and the present is called the prior and posterior extreme, because relative to the past, the present is the posterior extreme; relative to the future, the present is the prior extreme. If there is doubt about the past, it should be known that this doubt is produced by ignorance of the prior extreme. If there is doubt about the future, it should be known that this doubt is produced by ignorance of the posterior extreme. If there is internal doubt: 'Whose is this? Who am I? Where did this sentient being come from? Where will they go after death?' It should be known that this doubt is produced by ignorance of both the prior and posterior extremes. Furthermore, ignorance regarding the internal, ignorance regarding the external, and ignorance regarding both the internal and external, it should be known that these can generate attachment to the internal and external, as well as attachment to future existence (bhava-raga), attachment accompanied by joy and greed, and attachment to various joys and pleasures. Furthermore, if there is ignorance regarding karma (karma), ignorance regarding karmic results (vipaka), ignorance regarding the karmic results of karma, these sentient beings, due to their own actions, with ignorance as the condition, generate false superior understanding, taking refuge in and having faith in improper places such as Rudra (Rudra, a form of Shiva), Vishnu (Vishnu, a major Hindu deity), Ishvara (Ishvara, the Lord of the World). Furthermore, if there is ignorance regarding the Buddha (Buddha), etc., even ignorance regarding the path (marga), it should be known that this can generate various views. Why? Because there is no correct understanding of the Three Jewels (Triratna: Buddha, Dharma, Sangha) and the Four Noble Truths (catvari-arya-satyani), and thus can generate the sixty-two views, and generate such views, establishing such theories: 'There is no giving, no love,' and extensively proclaiming all wrong views. Furthermore, if there is ignorance regarding the cause (hetu), ignorance regarding the phenomena produced by the cause (such as good or bad), as extensively described in the sutras, due to this ignorance, arrogance arises regarding the path to good destinies and the means to good destinies. Why? Because regarding good and bad phenomena, etc.
愛非愛果不如實知故。于自餓投火墜高巖等。非方便中起方便想。行如是事以求生天。又於六觸處中所有無知。于不如實通達。得沙門果中起增上慢。所以者何。由實無有於六觸處如實通達智。而生增上慢故。當知此中若生天方便增上慢。若沙門果增上慢。總合此二名增上慢。如是無明能生五種雜染。謂疑雜染。愛雜染。信解雜染。見雜染。增上慢雜染。由疑雜染所雜染故。一切愚夫獲得疑惑。信順於他引趣異路。于現法中多受苦惱。不安隱住。由愛雜染所雜染故。引生後有生老病等一切大苦。由信解雜染所雜染故。或謂無因或計自在天等。不平等因謂為正因。撥無一切士用而住。由見雜染所雜染故。隨意造作一切惡行。能感當來諸惡趣苦。由增上慢雜染所雜染故。令士夫用異果無果。
復此緣起善巧如本地分已廣分別。所餘緣起善巧抉擇文不復現。
瑜伽師地論卷第五十六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十七
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之七
如是已說緣起善巧。處非處善巧我今當說。總嗢拖南曰。
體顯現初 門差別后
問何等為處。答于彼彼事理無相違。問何等非處。答于
【現代漢語翻譯】 現代漢語譯本： 因為不能如實地瞭解愛與非愛所產生的果報，所以在自餓、投火、墜高巖等非正當的方法中，卻產生了是正當方法的想法，並且實行這些行為以求昇天。又因為對於六觸處（眼觸、耳觸、鼻觸、舌觸、身觸、意觸）中的無知，不能如實通達，就在獲得沙門果（指出家修行證果）這件事上產生增上慢（未證言證）。這是什麼原因呢？因為實際上並沒有對於六觸處如實通達的智慧，卻產生了增上慢的緣故。應當知道，這裡面無論是對於生天方便的增上慢，還是對於沙門果的增上慢，總合這兩種都叫做增上慢。像這樣，無明能夠產生五種雜染：疑雜染、愛雜染、信解雜染、見雜染、增上慢雜染。由於疑雜染所雜染的緣故，一切愚夫都會產生疑惑，信順於他人，引入歧途，在現世中多受苦惱，不得安穩。由於愛雜染所雜染的緣故，會引發後有的生、老、病等一切大苦。由於信解雜染所雜染的緣故，或者認為沒有原因，或者認為是自在天等不平等的因是正因，否定一切人的作用而住。由於見雜染所雜染的緣故，隨意造作一切惡行，能夠感得未來諸惡趣的苦果。由於增上慢雜染所雜染的緣故，使人以異果為果，或者認為沒有果報。
關於緣起善巧，如《本地分》已經廣泛分別。其餘關於緣起善巧的抉擇文，這裡不再重複。
《瑜伽師地論》卷第五十六 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第五十七 彌勒菩薩說 三藏法師玄奘奉 詔譯攝抉擇分中五識身相應地意地之七
像這樣已經說了緣起善巧，處非處善巧我現在應當說。總的歸納是：
體、顯現為初，門、差別在後。
問：什麼是處（合理的）？答：對於那些事理沒有相違背。問：什麼是非處（不合理的）？答：對於
【English Translation】 English version: Because one does not truly know the consequences of love and non-love, one develops the thought that self-starvation, throwing oneself into fire, falling from high cliffs, and other improper methods are proper methods, and one practices these actions to seek rebirth in heaven. Furthermore, because of ignorance regarding the six sense bases (eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact), one does not truly understand them, and one develops arrogance regarding the attainment of the 'śrāmaṇa' fruit (沙門果) (referring to the fruit of monastic practice). What is the reason for this? It is because one actually does not have the wisdom to truly understand the six sense bases, yet one develops arrogance. It should be known that, in this case, whether it is arrogance regarding the means to be reborn in heaven or arrogance regarding the 'śrāmaṇa' fruit, the combination of these two is called arrogance. In this way, ignorance can produce five kinds of defilements: defilement of doubt, defilement of love, defilement of faith and understanding, defilement of views, and defilement of arrogance. Because of being defiled by the defilement of doubt, all foolish people develop doubts, trust and follow others, and are led astray, experiencing much suffering and instability in this present life. Because of being defiled by the defilement of love, it leads to all great sufferings such as birth, old age, and sickness in future existences. Because of being defiled by the defilement of faith and understanding, one either believes there is no cause or considers the unequal causes such as 'Īśvara' (自在天) to be the correct cause, denying all human effort and remaining in that state. Because of being defiled by the defilement of views, one arbitrarily creates all evil actions, which can bring about the suffering of the evil realms in the future. Because of being defiled by the defilement of arrogance, it causes people to take different results as results, or to think that there are no consequences.
Regarding the skillful means of dependent origination, as the 'Local Section' has already extensively explained, the remaining texts on the skillful means of determining dependent origination will not be repeated here.
'Yogācārabhūmi-śāstra' (瑜伽師地論) Volume 56 T. No. 1579 'Yogācārabhūmi-śāstra'
'Yogācārabhūmi-śāstra' Volume 57 Said by Bodhisattva Maitreya (彌勒菩薩) Translated by the Tripiṭaka Master Xuanzang (玄奘) under Imperial Decree, Section on Determinations, Seventh of the Grounds Corresponding to the Consciousness-Body of the Five Senses and the Mind Ground
Having thus spoken about the skillful means of dependent origination, I shall now speak about the skillful means of what is appropriate and inappropriate. The general summary is:
Substance and manifestation are first, doors and distinctions are last.
Question: What is appropriate ('sthāna')? Answer: That which is not contradictory to those matters and principles. Question: What is inappropriate ('asthāna')? Answer: That which is
彼彼事理有相違。是名處非處體。
問何故世尊顯示處非處善巧耶。答為欲顯示染污清凈正方便智無失壞故。
問應以幾門觀察處非處耶。答四。由佛世尊但以四門宣說一切處非處故。何等為四。一成辦門。二合會門。三證得門。四現行門。問何緣以此四門說處非處。答為欲示現遍一切種差別門故。云何一切種差別。謂依初成辦門。彼所不攝余差別相。我當顯示。當知此差別略說有三種。一諸根越所作故。二大種越所作故。三資生越所作故。諸根越所作者。謂無處無位。眼能聞聲嗅香嘗味覺諸觸等必無是處。能見諸色斯有是處。如眼根如是。所餘色根一一相望。越用差別如應當知。大種越所作者。謂無處無位。地能造作水火風用必無是處。能作地用斯有是處。如是所餘大種展轉相望。越用差別如應當知。資生越所作者。謂無處無位。從余類種余類芽生必無是處。唯自種類斯有是處。無處無位構牛角等而出於乳。必無是處。構彼乳房斯有是處。無處無位。鉆搖水瓶而出生酥必無是處。鉆搖于酪斯有是處。無處無位。壓沙出油必無是處。壓苣蕂等斯有是處。無處無位。鉆濕木等而出於火。必無是處。鉆于干木斯有是處。如是等類應當觀察初處非處門差別之相。云何第二處非處門差別。謂無處無位。光明黑闇一
【現代漢語翻譯】 現代漢語譯本 彼彼事理有相違，是名為處非處體。
問：世尊為何要顯示處非處善巧？答：爲了顯示染污和清凈的正方便智慧沒有失壞。
問：應該用幾個方面來觀察處非處？答：四個。因為佛世尊只用四個方面宣說一切處非處。哪四個呢？一是成辦門，二是合會門，三是證得門，四是現行門。問：為何用這四個方面來說處非處？答：爲了示現遍一切種類的差別之門。什麼是一切種類的差別呢？就是依據最初的成辦門，那些沒有被它包含的其餘差別相，我將要顯示。應當知道這些差別，簡略地說有三種：一是諸根（indriya）超越所作，二是大種（mahābhūta）超越所作，三是資生超越所作。諸根超越所作是指，沒有道理，沒有可能，眼睛能聽到聲音、嗅到香味、嚐到味道、感覺到觸覺等，絕對沒有這種道理。能看到各種顏色，這才是合理的。像眼睛這樣，其餘的色根（rūpindriya）一一相互比較，超越作用的差別，應當如實了知。大種超越所作是指，沒有道理，沒有可能，地能造作水、火、風的作用，絕對沒有這種道理。能作地的作用，這才是合理的。像這樣，其餘的大種輾轉相互比較，超越作用的差別，應當如實了知。資生超越所作是指，沒有道理，沒有可能，從不同類的種子生出不同類的芽，絕對沒有這種道理。只有從同類的種子才能生出同類的芽，這才是合理的。沒有道理，沒有可能，從牛角等處擠出牛奶，絕對沒有這種道理。從母牛的乳房擠奶，這才是合理的。沒有道理，沒有可能，鉆搖水瓶而產生酥油，絕對沒有這種道理。鉆搖奶酪才能產生酥油，這才是合理的。沒有道理，沒有可能，壓榨沙子而得到油，絕對沒有這種道理。壓榨苣蕂等才能得到油，這才是合理的。沒有道理，沒有可能，鉆濕木等而產生火，絕對沒有這種道理。鉆干木才能產生火，這才是合理的。像這些例子，應當觀察最初的處非處門的差別之相。什麼是第二種處非處門的差別呢？就是沒有道理，沒有可能，光明和黑暗同時存在於一處。
【English Translation】 English version When different events and principles contradict each other, this is called the nature of 'what is possible' and 'what is impossible'.
Question: Why did the World Honored One (世尊, Śākyamuni Buddha) reveal the skillful means of 'what is possible' and 'what is impossible'? Answer: In order to show that the correct expedient wisdom regarding defilement and purity is not lost.
Question: Through how many aspects should one observe 'what is possible' and 'what is impossible'? Answer: Four. Because the World Honored Buddha only used four aspects to explain all 'what is possible' and 'what is impossible'. What are the four? First, the aspect of accomplishment. Second, the aspect of combination. Third, the aspect of attainment. Fourth, the aspect of manifestation. Question: Why use these four aspects to explain 'what is possible' and 'what is impossible'? Answer: In order to demonstrate the door of differentiation that pervades all kinds. What is the differentiation of all kinds? It means that based on the initial aspect of accomplishment, those remaining aspects of differentiation that are not included by it, I will now reveal. One should know that these differentiations, briefly speaking, are of three kinds: First, the sense faculties (諸根, indriya) exceeding what they can do. Second, the great elements (大種, mahābhūta) exceeding what they can do. Third, the requisites for life exceeding what they can do. The sense faculties exceeding what they can do means that there is no reason, no possibility, for the eye to be able to hear sounds, smell fragrances, taste flavors, feel tactile sensations, etc.; there is absolutely no such reason. Being able to see various colors, this is reasonable. Just like the eye, the remaining sense faculties (色根, rūpindriya), comparing each one with the others, the differences in exceeding their functions, one should know as it is. The great elements exceeding what they can do means that there is no reason, no possibility, for earth to be able to create the functions of water, fire, and wind; there is absolutely no such reason. Being able to perform the function of earth, this is reasonable. Like this, the remaining great elements, comparing each one with the others in turn, the differences in exceeding their functions, one should know as it is. The requisites for life exceeding what they can do means that there is no reason, no possibility, for a sprout of a different kind to grow from a seed of a different kind; there is absolutely no such reason. Only a sprout of the same kind can grow from a seed of the same kind; this is reasonable. There is no reason, no possibility, for milk to be squeezed from a cow's horn, etc.; there is absolutely no such reason. Squeezing milk from a cow's udder, this is reasonable. There is no reason, no possibility, for butter to be produced by drilling and shaking a water pot; there is absolutely no such reason. Butter can be produced by drilling and shaking yogurt; this is reasonable. There is no reason, no possibility, for oil to be extracted by pressing sand; there is absolutely no such reason. Oil can be extracted by pressing flax seeds, etc.; this is reasonable. There is no reason, no possibility, for fire to be produced by drilling wet wood, etc.; there is absolutely no such reason. Fire can be produced by drilling dry wood; this is reasonable. Like these examples, one should observe the differences in the initial door of 'what is possible' and 'what is impossible'. What is the difference in the second door of 'what is possible' and 'what is impossible'? It means that there is no reason, no possibility, for light and darkness to exist in the same place at the same time.
時合會無有是處。若有一處無第二生斯有是處。無處無位。粗分水火一時合會無有是處。隨有一種斯有是處。無處無位。二粗色聚同據一處無有是處。若一極微斯有是處。無處無位。同一種類二心心法俱時合會無有是處。一一而生斯有是處。無處無位。同一種類。若善不善。若善無記不善無記。若苦若樂俱時合會無有是處。隨有一種斯有是處。無處無位。愛非愛果俱時合會無有是處。若隨有一斯有是處。如是等類應當觀察第二處非處門差別之相。云何第三處非處門差別。謂無處無位。石女生兒無有是處若非石女斯有是處。無處無位。生半擇迦能生男女無有是處。若諸丈夫斯有是處。無處無位。盲眼見色聾耳聞聲。鼻舌壞者嗅香嘗味無有是處。諸根不壞斯有是處。無處無位。未具資糧于現法中證學無學究竟解脫。無有是處。已具資糧斯有是處。無處無位。未得聖道能證涅槃。及證聲聞獨覺菩提。若證無上正等菩提無有是處。已得聖道斯有是處。無處無位。人趣有情以傍生趣草等飲食以充節會。若諸天眾食人飲食。色無色界食諸段食無有是處。與此相違斯有是處。無處無位。不捨那落迦所有身形而得人身。如是不捨所餘身形而得余身無有是處。舍已方得斯有是處。如是等類應當觀察第三處非處門差別之相。云何第四處非處
【現代漢語翻譯】 現代漢語譯本：在同一時間、同一地點，多種事物同時聚合是不可能的。如果只有一個事物，沒有第二個事物，那才有可能。沒有地點，沒有位置的情況下，粗顯的地、水、火元素同時聚合是不可能的。如果只有其中一種元素，那才有可能。沒有地點，沒有位置的情況下，兩個粗顯的色聚同時佔據同一地點是不可能的。如果只有一個極微（最小的物質單位），那才有可能。沒有地點，沒有位置的情況下，同一型別的兩個心識和心所同時聚合是不可能的。一個一個地生起才有可能。沒有地點，沒有位置的情況下，同一型別的感受，無論是善的、不善的，或者善的、無記的，不善的、無記的，無論是苦的還是樂的，同時聚合是不可能的。只有其中一種感受才有可能。沒有地點，沒有位置的情況下，可愛和不可愛的果報同時聚合是不可能的。只有其中一種果報才有可能。像這些情況，應當觀察第二種可能性和不可能性的差別相。 什麼是第三種可能性和不可能性的差別？沒有地點，沒有位置的情況下，石女（沒有生育能力的女子）生孩子是不可能的。如果不是石女，那才有可能。沒有地點，沒有位置的情況下，生殖能力不全的人（半擇迦）能夠生育男女是不可能的。如果是正常的男子，那才有可能。沒有地點，沒有位置的情況下，盲人能看見顏色，聾子能聽見聲音，鼻子和舌頭損壞的人能聞到香味、嚐到味道是不可能的。如果諸根沒有損壞，那才有可能。沒有地點，沒有位置的情況下，沒有具備足夠的資糧，在今生證得有學、無學的究竟解脫是不可能的。已經具備足夠的資糧，那才有可能。沒有地點，沒有位置的情況下，沒有獲得聖道，能夠證得涅槃，以及證得聲聞、獨覺菩提是不可能的。如果證得無上正等菩提也是不可能的。已經獲得聖道，那才有可能。沒有地點，沒有位置的情況下，人趣的有情用傍生趣的草等食物來充飢，或者天眾食用人間的食物，色界眾生食用段食是不可能的。與此相反的情況才有可能。沒有地點，沒有位置的情況下，不捨棄地獄道的身形而得到人身，像這樣不捨棄其他道的身形而得到其他道的身形是不可能的。捨棄之後才有可能。像這些情況，應當觀察第三種可能性和不可能性的差別相。 什麼是第四種可能性
【English Translation】 English version: It is impossible for multiple things to gather at the same time and in the same place. If there is only one thing, without a second, then it is possible. Without a location or position, it is impossible for the gross elements of earth, water, and fire to gather simultaneously. If there is only one of these elements, then it is possible. Without a location or position, it is impossible for two gross aggregates of matter (rupa-skandha) to occupy the same place simultaneously. If there is only one ultimate particle (paramanu), then it is possible. Without a location or position, it is impossible for two minds (citta) and mental factors (caitasika) of the same type to gather simultaneously. It is possible for them to arise one by one. Without a location or position, it is impossible for feelings (vedana) of the same type, whether good (kusala) or bad (akusala), or good-neutral (kusala-avyakrta) or bad-neutral (akusala-avyakrta), whether pleasant (sukha) or unpleasant (duhkha), to gather simultaneously. It is possible for only one of these feelings to be present. Without a location or position, it is impossible for beloved and unloved results to gather simultaneously. It is possible for only one of these results to be present. Like these cases, one should observe the differences between the second kind of possible and impossible. What is the difference between the third kind of possible and impossible? Without a location or position, it is impossible for a barren woman (vandhya) to give birth to a child. If she is not barren, then it is possible. Without a location or position, it is impossible for a eunuch (pandaka) to be able to produce male and female offspring. If it is a normal man, then it is possible. Without a location or position, it is impossible for a blind person to see colors, a deaf person to hear sounds, or for someone with damaged nose and tongue to smell fragrances and taste flavors. If the faculties (indriya) are not damaged, then it is possible. Without a location or position, it is impossible to attain the ultimate liberation of a learner (saiksa) or non-learner (asiksa) in this very life without having accumulated sufficient merit (sambhara). It is possible if one has accumulated sufficient merit. Without a location or position, it is impossible to attain Nirvana (Nirvana), or to attain the Bodhi (Bodhi) of a Sravaka (Sravaka) or Pratyekabuddha (Pratyekabuddha) without having attained the Noble Path (Aryamarga). It is also impossible to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). It is possible if one has attained the Noble Path. Without a location or position, it is impossible for sentient beings (sattva) in the human realm (manusya-gati) to sustain themselves with food like grass from the animal realm (tiryagyoni), or for the gods (deva) to eat human food, or for beings in the Form Realm (Rupadhatu) to eat coarse food (kabalikahara). The opposite of this is possible. Without a location or position, it is impossible to obtain a human body without abandoning the form of a being in hell (naraka), or to obtain another body without abandoning the form of another realm in this way. It is possible only after abandoning it. Like these cases, one should observe the differences between the third kind of possible and impossible. What is the fourth kind of possibility
門差別。謂無處無位。地舍自相成余界相無有是處。不捨自相斯有是處。如地如是余大種如應當知。無處無位。生長欲界不得天眼見諸天色無有是處。見人中色斯有是處。如是余根如應當知。無處無位。有貪愛者貪愛覆蔽。貪愛未斷而於財利心離染著無有是處。如是瞋癡隨應當知。無處無位。不斷貪等一切煩惱隨煩惱纏修四念住。無有是處。與此相違斯有是處。如修念住如是。所餘菩提分法當知亦爾。無處無位。于如來所不捨諍見諍欲諍心。若不開許而能正面睹于如來無有是處。若舍若許斯有是處。無處無位。一切智者一切見者有所知境而不了知。或復失唸作非一切智者所作無有是處。與此相違斯有是處。無處無位。已入大地諸菩薩等於諸有情起故害心。或菩提心當有退轉無有是處。與此相違斯有是處。如是等類應當觀察第四處非處門差別之相。
複次略有四處四非處。依前所說觀待道理。作用道理。證成道理。法爾道理。應正觀察。若於如是所說道理不相違背。示現宣說。是名為處。若此相違示現宣說。是名非處。如是四處並前所說。合成八種處非處善巧。
問緣起善巧處非處善巧何差別。答唯于因果生起道理正智顯了。名緣起善巧。若於一切無顛倒理正智顯了。名處非處善巧。所餘處非處善巧抉擇文
【現代漢語翻譯】 現代漢語譯本： 門差別。指的是沒有哪個地方沒有位置。如果地大舍棄了自身的體相，而在其他界中形成，這是不可能的。如果不捨棄自身的體相，那麼這種情況是可能的。如同地大一樣，其餘的大種也應當如此理解。沒有哪個地方沒有位置。在欲界中生長，卻能以天眼見到諸天之色，這是不可能的。見到人間的顏色，這種情況是可能的。如同這樣，其餘的根也應當如此理解。沒有哪個地方沒有位置。如果有人被貪愛所覆蓋，貪愛沒有斷除，卻能對財利心生離染，這是不可能的。如同貪愛一樣，嗔恚和愚癡也應當如此理解。沒有哪個地方沒有位置。沒有斷除貪等一切煩惱以及隨煩惱的纏縛，卻能修習四念住，這是不可能的。與此相反，這種情況是可能的。如同修習念住一樣，其餘的菩提分法也應當知道也是如此。沒有哪個地方沒有位置。對於如來不捨棄諍論的見解、諍論的慾望、諍論的心，如果不開放允許，卻能正面見到如來，這是不可能的。如果捨棄或者允許，這種情況是可能的。沒有哪個地方沒有位置。一切智者、一切見者，對於所知的境界卻不能了知，或者失去正念，做出非一切智者所做的事情，這是不可能的。與此相反，這種情況是可能的。沒有哪個地方沒有位置。已經進入大地的諸菩薩，對於諸有情生起故意傷害的心，或者菩提心會有退轉，這是不可能的。與此相反，這種情況是可能的。像這樣等等，應當觀察第四種處非處門差別的體相。
其次，簡略地有四種處和四種非處。依據前面所說的觀待道理、作用道理、證成道理、法爾道理，應當正確地觀察。如果對於像這樣所說的道理不相違背，示現宣說，這叫做處。如果與此相違背，示現宣說，這叫做非處。像這樣四種處，加上前面所說的，合成為八種處非處善巧。
問：緣起善巧和處非處善巧有什麼差別？答：僅僅對於因果生起的道理，正確的智慧顯現明瞭，叫做緣起善巧。如果對於一切沒有顛倒的道理，正確的智慧顯現明瞭，叫做處非處善巧。其餘的處非處善巧的抉擇文。
【English Translation】 English version: Differences in Doors. It means there is no place without a position. If the earth element abandons its own characteristic and forms in other realms, that is impossible. If it does not abandon its own characteristic, then that is possible. Just as with the earth element, the remaining great elements should be understood in the same way. There is no place without a position. Growing in the desire realm, yet being able to see the colors of the heavens with the divine eye, that is impossible. Seeing the colors of the human realm, that is possible. Just as with this, the remaining roots should be understood in the same way. There is no place without a position. If someone is covered by greed and love (Tanha), and greed and love have not been cut off, yet they can generate detachment from wealth and gain, that is impossible. Just as with greed and love, anger (Chinna) and delusion (Moha) should be understood accordingly. There is no place without a position. Without cutting off greed and other afflictions (Kleshas) and the entanglements of the secondary afflictions (Upakleshas), yet being able to cultivate the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā), that is impossible. The opposite of this is possible. Just as with cultivating mindfulness, the remaining limbs of enlightenment (Bodhipakkhiyadhamma) should also be known to be the same. There is no place without a position. Regarding the Tathagata (如來), not abandoning contentious views, contentious desires, contentious minds, if one does not open up and allow, yet can directly see the Tathagata, that is impossible. If one abandons or allows, that is possible. There is no place without a position. An all-knowing one, an all-seeing one, regarding the objects of knowledge, yet not being able to understand, or losing mindfulness and doing what is not done by an all-knowing one, that is impossible. The opposite of this is possible. There is no place without a position. Bodhisattvas (菩薩) who have already entered the great ground (Mahābhūmi), generating intentional harm towards sentient beings (有情), or the Bodhicitta (菩提心) having regression, that is impossible. The opposite of this is possible. Like this and so on, one should observe the characteristics of the differences in the fourth door of possibilities and impossibilities.
Furthermore, briefly, there are four possibilities and four impossibilities. Based on the previously mentioned reasons of dependence, reasons of function, reasons of proof, and reasons of natural law, one should observe correctly. If one does not contradict the principles spoken in this way, and demonstrates and proclaims them, this is called a possibility. If one contradicts this and demonstrates and proclaims it, this is called an impossibility. Like this, the four possibilities, together with the previously mentioned ones, combine to form eight kinds of skillful means regarding possibilities and impossibilities.
Question: What is the difference between skillful means regarding dependent origination (緣起) and skillful means regarding possibilities and impossibilities? Answer: Merely regarding the principles of the arising of cause and effect, correct wisdom manifesting clearly is called skillful means regarding dependent origination. If regarding all non-inverted principles, correct wisdom manifesting clearly is called skillful means regarding possibilities and impossibilities. The remaining texts on determining skillful means regarding possibilities and impossibilities.
不復現。如是已說處非處善巧。
根善巧我今當說。總嗢拖南曰。
初義意建立 廣分別為后
問何等是根義。答增上義是根義。問為顯何義。答為顯于彼彼事彼彼法最勝義。
云何建立二十二根。謂能取境增上義故建立六根。安立家族相續不斷增上義故建立二根。為活性命事業方便增上義故建立一根。受用業果增上義故建立五根。世間清凈增上義故建立五根。出世清凈增上義故建立三根。
複次受用顯境增上義故建立六根。受用隱境增上義故建立二根。受用境界時分邊際增上義故建立一根。受用境界發生雜染增上義故建立五根。安立清凈增上義故建立八根。複次顯于內門受用境界增上義故建立六根。顯于外門受用境界增上義故建立二根。受用內身增上義故建立一根。受用外境及與內身發生雜染增上義故建立五根。對治雜染安立清凈增上義故建立八根。複次依止端嚴增上義故建立五根。能令依止隨自在轉增上義故建立一根。依止安住增上義故建立一根。依止出生增上義故建立二根。依止損益增上義故建立五根。依止解脫增上義故建立八根。
複次顯有情事增上義故建立六根。生有情事增上義故建立二根。令有情事若住若沒增上義故建立一根。顯諸有情受用境界增上義故建立五根
【現代漢語翻譯】 現代漢語譯本：不再重複之前所說的關於處與非處（sthāna-asthāna）的善巧。
現在我將要說關於根的善巧。總的歸納如下：
首先是意義的建立，廣泛地分別是爲了之後。
問：什麼是根的意義？答：增上義是根的意義。問：爲了顯示什麼意義？答：爲了顯示在各種事物和各種法中最殊勝的意義。
如何建立二十二根？因為能夠取境的增上義，所以建立六根。爲了安立家族相續不斷增上義，所以建立二根。爲了活性命事業方便的增上義，所以建立一根。爲了受用業果的增上義，所以建立五根。爲了世間清凈的增上義，所以建立五根。爲了出世清凈的增上義，所以建立三根。
再次，爲了受用顯現的境界的增上義，所以建立六根。爲了受用隱藏的境界的增上義，所以建立二根。爲了受用境界時分邊際的增上義，所以建立一根。爲了受用境界發生雜染的增上義，所以建立五根。爲了安立清凈的增上義，所以建立八根。再次，爲了顯示于內門受用境界的增上義，所以建立六根。爲了顯示于外門受用境界的增上義，所以建立二根。爲了受用內身的增上義，所以建立一根。爲了受用外境以及與內身發生雜染的增上義，所以建立五根。爲了對治雜染安立清凈的增上義，所以建立八根。再次，爲了依止端嚴的增上義，所以建立五根。爲了能夠令依止隨自在轉的增上義，所以建立一根。爲了依止安住的增上義，所以建立一根。爲了依止出生的增上義，所以建立二根。爲了依止損益的增上義，所以建立五根。爲了依止解脫的增上義，所以建立八根。
再次，爲了顯示有情事的增上義，所以建立六根。爲了生有情事的增上義，所以建立二根。爲了令有情事若住若沒的增上義，所以建立一根。爲了顯示諸有情受用境界的增上義，所以建立五根。
【English Translation】 English version: I will not repeat what was previously said about the skillful understanding of 'what is' and 'what is not' (sthāna-asthāna).
Now I will speak about the skillful understanding of the roots (indriya). The summary is as follows:
First is the establishment of meaning, and broad differentiation is for later.
Question: What is the meaning of 'root'? Answer: The meaning of 'dominance' is the meaning of 'root'. Question: To reveal what meaning? Answer: To reveal the most excellent meaning in various things and various dharmas.
How are the twenty-two roots established? Because of the dominant meaning of being able to grasp objects, six roots are established. Because of the dominant meaning of establishing the continuous unbroken lineage of the family, two roots are established. Because of the dominant meaning of the activity of life, actions, and means, one root is established. Because of the dominant meaning of experiencing the results of karma, five roots are established. Because of the dominant meaning of worldly purification, five roots are established. Because of the dominant meaning of supramundane purification, three roots are established.
Again, because of the dominant meaning of experiencing manifest objects, six roots are established. Because of the dominant meaning of experiencing hidden objects, two roots are established. Because of the dominant meaning of experiencing the temporal boundaries of objects, one root is established. Because of the dominant meaning of experiencing the arising of defilements from objects, five roots are established. Because of the dominant meaning of establishing purification, eight roots are established. Again, because of the dominant meaning of experiencing objects through the inner gates, six roots are established. Because of the dominant meaning of experiencing objects through the outer gates, two roots are established. Because of the dominant meaning of experiencing the inner body, one root is established. Because of the dominant meaning of experiencing external objects and the arising of defilements with the inner body, five roots are established. Because of the dominant meaning of counteracting defilements and establishing purification, eight roots are established. Again, because of the dominant meaning of relying on beauty, five roots are established. Because of the dominant meaning of enabling reliance to turn freely, one root is established. Because of the dominant meaning of relying on abiding, one root is established. Because of the dominant meaning of relying on birth, two roots are established. Because of the dominant meaning of relying on benefit and harm, five roots are established. Because of the dominant meaning of relying on liberation, eight roots are established.
Again, because of the dominant meaning of revealing sentient beings' affairs, six roots are established. Because of the dominant meaning of generating sentient beings' affairs, two roots are established. Because of the dominant meaning of causing sentient beings' affairs to either abide or perish, one root is established. Because of the dominant meaning of revealing sentient beings' experience of objects, five roots are established.
。顯諸有情勝生方便增上義故建立五根。顯諸有情定勝方便增上義故建立三根。
複次顯有情事增上義故建立六根。顯了有情增長增上義故建立二根。顯了有情壽漸損減增上義故建立一根顯了有情興盛衰損增上義故建立五根。顯了有情功德過失增上義故建立八根。
複次依如是名建立六根。依如是種如是姓建立二根。依如是食如是受苦樂建立五根。依如是長壽如是久住如是壽量邊際建立一根。當知此諸根依在家品施設建立。依如是信如是精進。乃至如是慧如是向如是果。建立八根。當知此諸根依出家品施設建立。複次依修行者防護根門增上義故建立六根。堪得出家證沙門果增上義故建立二根。積集善品增上義故建立一根。正知而行增上義故建立五根。證沙門果諸方便道增上義故建立五根。證沙門果增上義故建立三根。
中嗢拖南曰。
隨境界轉等 由顯及內門 莊嚴二有情 假設防護等
問眼根作何等業。答于諸色境已見今見當見為業。如是耳根乃至意根所有作業如應當知。問男根女根作何等業。答父母妻子親戚眷屬互相攝受顯現為業。問命根作何等業。答令諸有情墮在存活住持數中為業。問受所攝根作何等業。答令諸有情領納一切興盛衰損為業。問信等諸根作何等業。答能生善
【現代漢語翻譯】 現代漢語譯本：爲了顯示各種有情眾生獲得殊勝生存之方便，以及增長其殊勝意義，所以建立五根（眼根、耳根、鼻根、舌根、身根）。爲了顯示各種有情眾生獲得禪定殊勝之方便，以及增長其殊勝意義，所以建立三根（未知當知根、已知根、具知根）。
其次，爲了顯示有情眾生的事務增長，所以建立六根（眼根、耳根、鼻根、舌根、身根、意根）。爲了顯示有情眾生的增長，所以建立二根（男根、女根）。爲了顯示有情眾生的壽命逐漸損減，所以建立一根（命根）。爲了顯示有情眾生的興盛衰損，所以建立五根（苦根、樂根、喜根、憂根、舍根）。爲了顯示有情眾生的功德過失，所以建立八根（信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根）。
其次，依據這樣的名稱建立六根（眼根、耳根、鼻根、舌根、身根、意根）。依據這樣的種類、這樣的姓氏建立二根（男根、女根）。依據這樣的食物、這樣的感受苦樂建立五根（苦根、樂根、喜根、憂根、舍根）。依據這樣的長壽、這樣的久住、這樣的壽命邊際建立一根（命根）。應當知道這些根是依據在家眾的品類而設施建立的。依據這樣的信、這樣的精進，乃至這樣的慧、這樣的趨向、這樣的果位，建立八根（信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根）。應當知道這些根是依據出家眾的品類而設施建立的。其次，依據修行者防護根門增長的意義，所以建立六根（眼根、耳根、鼻根、舌根、身根、意根）。堪能得出家，證得沙門果的增長意義，所以建立二根（男根、女根）。積集善品的增長意義，所以建立一根（命根）。以正知而行的增長意義，所以建立五根（苦根、樂根、喜根、憂根、舍根）。證得沙門果的各種方便道的增長意義，所以建立五根（信根、精進根、念根、定根、慧根）。證得沙門果的增長意義，所以建立三根（未知當知根、已知根、具知根）。
中嗢拖南說：
隨境界轉等，由顯及內門，莊嚴二有情，假設防護等。
問：眼根的作用是什麼？答：對於各種色境，已見、今見、當見是其作用。像這樣，耳根乃至意根的所有作用，應當如實了知。問：男根、女根的作用是什麼？答：父母、妻子、親戚眷屬互相攝受顯現是其作用。問：命根的作用是什麼？答：令各種有情眾生處於存活住持的數目之中是其作用。問：受所攝根的作用是什麼？答：令各種有情眾生領納一切興盛衰損是其作用。問：信等諸根的作用是什麼？答：能夠產生善法。
【English Translation】 English version: To show the expedient means for all sentient beings to attain superior existence and to increase its superior meaning, five roots (eye root, ear root, nose root, tongue root, body root) are established. To show the expedient means for all sentient beings to attain superior samadhi and to increase its superior meaning, three roots (the root of 'not-yet-knowing-that-one-will-know', the root of 'knowing', and the root of 'having-knowledge') are established.
Furthermore, to show the increase of sentient beings' affairs, six roots (eye root, ear root, nose root, tongue root, body root, mind root) are established. To show the growth of sentient beings, two roots (male root, female root) are established. To show the gradual decrease of sentient beings' lifespan, one root (life root) is established. To show the prosperity and decline of sentient beings, five roots (suffering root, pleasure root, joy root, sorrow root, equanimity root) are established. To show the merits and faults of sentient beings, eight roots (faith root, vigor root, mindfulness root, concentration root, wisdom root, the root of 'not-yet-knowing-that-one-will-know', the root of 'knowing', and the root of 'having-knowledge') are established.
Furthermore, based on such names, six roots (eye root, ear root, nose root, tongue root, body root, mind root) are established. Based on such kinds and such surnames, two roots (male root, female root) are established. Based on such food and such experience of suffering and pleasure, five roots (suffering root, pleasure root, joy root, sorrow root, equanimity root) are established. Based on such longevity, such long dwelling, and such limits of lifespan, one root (life root) is established. It should be known that these roots are established based on the categories of householders. Based on such faith, such vigor, and even such wisdom, such direction, and such fruition, eight roots (faith root, vigor root, mindfulness root, concentration root, wisdom root, the root of 'not-yet-knowing-that-one-will-know', the root of 'knowing', and the root of 'having-knowledge') are established. It should be known that these roots are established based on the categories of renunciants. Furthermore, based on the meaning of increasing the protection of the sense faculties by practitioners, six roots (eye root, ear root, nose root, tongue root, body root, mind root) are established. Based on the meaning of being capable of renunciation and attaining the fruit of a 'shramana' (ascetic), two roots (male root, female root) are established. Based on the meaning of accumulating virtuous qualities, one root (life root) is established. Based on the meaning of acting with right knowledge, five roots (suffering root, pleasure root, joy root, sorrow root, equanimity root) are established. Based on the meaning of increasing the various expedient paths for attaining the fruit of a 'shramana' (ascetic), five roots (faith root, vigor root, mindfulness root, concentration root, wisdom root) are established. Based on the meaning of attaining the fruit of a 'shramana' (ascetic), three roots (the root of 'not-yet-knowing-that-one-will-know', the root of 'knowing', and the root of 'having-knowledge') are established.
The 'Madhya Udanavarga' (a section summarizing key points) says:
'Turning with the realm, etc., through manifestation and inner doors, adorning two kinds of sentient beings, assumption, protection, etc.'
Question: What is the function of the eye root? Answer: Its function is to see, has seen, and will see various forms. Likewise, the functions of the ear root and even the mind root should be understood accordingly. Question: What is the function of the male root and the female root? Answer: Their function is the mutual acceptance and manifestation of parents, wives, relatives, and family members. Question: What is the function of the life root? Answer: Its function is to place various sentient beings within the number of those who are alive and sustained. Question: What is the function of the roots included in feeling? Answer: Its function is to cause various sentient beings to experience all prosperity and decline. Question: What is the function of the roots such as faith? Answer: They are able to generate goodness.
趣及能圓滿涅槃資糧為業。問最後三根作何等業。答能于現法趣證涅槃為業。問如是諸根幾是實有幾非實有。答十六實有。余非實有。
問幾色所攝。答七。問幾心所攝答一三少分。問幾心法所攝。答十三少分。問幾心不相應行所攝。答一。問幾有為所攝。答一切是有為。無有根是無為。問男女二根何等根分。答是身根分。問最後三根何等根分。答是九根分。所謂意根信等五根樂喜舍根。問命根何等根分。答此無所屬。依先業所引時量決定而建立故唯說假有。
問幾善。答或八或五及六少分。問幾不善。答六少分。問幾無記。答八五少分。問幾有異熟。答一十少分。問幾無異熟。答十一十少分。問幾有異熟助伴。答最後三能助有可愛異熟法令轉明盛。能感決定人天異熟。問幾是異熟。答一九少分。問幾有種子異熟。答一切皆有。問幾非異熟。答十二九少分。問幾是異熟生。答亦一切種子所攝異熟所生故。
問幾欲界系。答四十五少分。問幾色界系。答十五少分。問幾無色界系。答八少分。問幾不繫。答三九少分。
問未至地幾可得。答十一。問若未至地有喜根者。何故不如初靜慮地建立喜耶。答由於彼地喜可動故。問喜于彼有何教為證。答如世尊言。如是苾芻離生喜樂滋潤其身。周遍滋潤遍
【現代漢語翻譯】 現代漢語譯本 以追求和能夠圓滿涅槃資糧為作用。問：最後的三根（最後的三根：樂根、喜根、舍根）有什麼作用？答：能夠在現世追求和證得涅槃為作用。問：這些根中有多少是真實存在的，有多少不是真實存在的？答：十六個是真實存在的，其餘的不是真實存在的。 問：有多少是被色法所包含的？答：七個。問：有多少是被心所法所包含的？答：十三種少部分。問：有多少是被心法所包含的？答：十三種少部分。問：有多少是被心不相應行法所包含的？答：一個。問：有多少是被有為法所包含的？答：一切都是有為法，沒有根是無為法。問：男女二根屬於哪一類根？答：屬於身根。問：最後的三根屬於哪一類根？答：屬於九根，即意根、信等五根（信根、精進根、念根、定根、慧根）、樂根、喜根、舍根。問：命根屬於哪一類根？答：它不屬於任何一類，因為它依賴於先前業力所決定的時間長度而建立，所以只說是假有。 問：有多少是善的？答：或者八個，或者五個，以及六個少部分。問：有多少是不善的？答：六個少部分。問：有多少是無記的？答：八個，五個少部分。問：有多少是有異熟果報的？答：十個少部分。問：有多少是沒有異熟果報的？答：十一個，十個少部分。問：有多少是有異熟果報助伴的？答：最後的三根能夠幫助產生可愛的異熟果報，使之更加明顯和興盛，能夠感得決定的人天異熟果報。問：有多少是異熟果報？答：十九個少部分。問：有多少是有種子異熟果報的？答：一切都有。問：有多少不是異熟果報？答：十二個，九個少部分。問：有多少是異熟所生的？答：也都是種子所攝的異熟所生。 問：有多少是欲界所繫的？答：四十五個少部分。問：有多少是色界所繫的？答：十五個少部分。問：有多少是無色界所繫的？答：八個少部分。問：有多少是不繫的？答：三十九個少部分。 問：在未至定地（未至定地：指尚未到達初禪的禪定狀態）有多少是可以獲得的？答：十一個。問：如果未至定地有喜根，為什麼不像初禪那樣建立喜呢？答：因為在那一地，喜是不穩定的。問：有什麼教證可以證明喜在那一地存在？答：正如世尊所說：『這樣的比丘以離生喜樂滋潤他的身體，周遍滋潤遍...』
【English Translation】 English version Its function is to pursue and be able to perfect the accumulation of Nirvana resources. Question: What is the function of the last three roots (the last three roots: pleasure root, joy root, equanimity root)? Answer: Its function is to be able to pursue and attain Nirvana in the present life. Question: Among these roots, how many are real and how many are not real? Answer: Sixteen are real, and the rest are not real. Question: How many are included in the form realm? Answer: Seven. Question: How many are included in mental factors? Answer: Thirteen minor parts. Question: How many are included in mental dharmas? Answer: Thirteen minor parts. Question: How many are included in non-associated formations? Answer: One. Question: How many are included in conditioned dharmas? Answer: All are conditioned dharmas; no root is unconditioned. Question: To which category of roots do the male and female roots belong? Answer: They belong to the body root. Question: To which category of roots do the last three roots belong? Answer: They belong to the nine roots, namely the mind root, the five roots of faith, etc. (faith root, diligence root, mindfulness root, concentration root, wisdom root), the pleasure root, the joy root, and the equanimity root. Question: To which category of roots does the life root belong? Answer: It does not belong to any category, because it is established based on the duration determined by previous karma, so it is only said to be provisionally existent. Question: How many are wholesome? Answer: Either eight, or five, and six minor parts. Question: How many are unwholesome? Answer: Six minor parts. Question: How many are neutral? Answer: Eight, five minor parts. Question: How many have resultant effects? Answer: Ten minor parts. Question: How many have no resultant effects? Answer: Eleven, ten minor parts. Question: How many have resultant effect assistants? Answer: The last three can help produce lovely resultant effects, making them more obvious and flourishing, and can cause definite human and heavenly resultant effects. Question: How many are resultant effects? Answer: Nineteen minor parts. Question: How many have seed resultant effects? Answer: All have them. Question: How many are not resultant effects? Answer: Twelve, nine minor parts. Question: How many are born from resultant effects? Answer: They are also all born from resultant effects included in seeds. Question: How many are bound by the desire realm? Answer: Forty-five minor parts. Question: How many are bound by the form realm? Answer: Fifteen minor parts. Question: How many are bound by the formless realm? Answer: Eight minor parts. Question: How many are unbound? Answer: Thirty-nine minor parts. Question: How many can be obtained in the Unreached Concentration Ground (Unreached Concentration Ground: refers to the state of meditation that has not yet reached the first Dhyana)? Answer: Eleven. Question: If there is a joy root in the Unreached Concentration Ground, why is joy not established like in the first Dhyana? Answer: Because in that ground, joy is unstable. Question: What scriptural evidence is there to prove that joy exists in that ground? Answer: Just as the World Honored One said: 'Such a Bhikshu nourishes his body with joy and pleasure born of detachment, thoroughly nourishes all over...'
流遍悅。無有少分不充不滿。如是名為離生喜樂。此中初門說未至位。後門說根本位。問初靜慮地幾根可得。答十八。第二靜慮地亦爾。問第三靜慮地幾根可得。答十七。問第四靜慮地幾根可得。答十六。問空無邊處地幾根可得。答十一。如空無邊處地。識無邊處地。無所有處地。應知亦爾。問非想非非想處地幾根可得。答八。問初靜慮地所攝諸根當言有漏。當言無漏。答當言二種。如初靜慮所攝諸根。乃至無所有處地所攝諸根當知亦爾。非想非非想處地所攝諸根。當言有漏。此約種類。若約相續當言二種。又由煩惱解脫故。令彼諸根成無漏性。如有漏無漏如是。應斷不應斷世間出世間。當知亦爾。
問若生欲界當言成就幾根。答容有一切。問生那落迦成就幾根。答八。現行種子皆得成就。除三所餘或成就或不成就。三約現行不成就。約種子或成就。謂般涅槃法。或不成就。謂不般涅槃法。餘三現行故不成就。種子故成就。如生那落迦趣於一向。苦傍生餓鬼當知亦爾。若苦樂雜受處。后三種亦現行成就。問若生人趣成就幾根。答容有一切。如生人中生天亦爾。問諸缺根者成就幾根。答除五容有餘。問諸具根者成就幾根。答容有一切。問諸半擇迦。成就幾根。答除五容有餘。問女成就幾根。答容有二十一。問男成
【現代漢語翻譯】 現代漢語譯本： 『流遍悅』（Pariplavati priti，充滿的喜悅）。沒有絲毫部分是不充滿、不滿足的。這被稱為離生喜樂（vivekajam pritisukham，由遠離（欲）而生的喜樂）。這裡，初門指的是未至定（anagamin，未至定），後門指的是根本定（mula-dhyana，根本定）。 問：初禪（prathama-dhyana，初禪）之地能獲得幾種根（indriya，根）？ 答：十八種。 問：第二禪（dvitiya-dhyana，第二禪）之地也是這樣嗎？ 答：是的。 問：第三禪（trtiya-dhyana，第三禪）之地能獲得幾種根？ 答：十七種。 問：第四禪（caturtha-dhyana，第四禪）之地能獲得幾種根？ 答：十六種。 問：空無邊處地（akasanañcayatana，空無邊處）能獲得幾種根？ 答：十一種。如同空無邊處地，識無邊處地（vijñananañcayatana，識無邊處），無所有處地（akiñcanyayatana，無所有處），應當知道也是這樣。 問：非想非非想處地（nevasaññanasaññayatana，非想非非想處）能獲得幾種根？ 答：八種。 問：初禪之地所包含的諸根，應當說是『有漏』（sasrava，有煩惱的）還是『無漏』（anasrava，沒有煩惱的）？ 答：應當說是兩種。如同初禪所包含的諸根，乃至無所有處地所包含的諸根，應當知道也是這樣。非想非非想處地所包含的諸根，應當說是有漏。這是就種類而言。如果就相續而言，應當說是兩種。又因為從煩惱中解脫的緣故，使得那些根成為無漏的性質。如同有漏和無漏一樣，應當斷和不應當斷，世間和出世間，應當知道也是這樣。 問：如果生於欲界（kama-dhatu，欲界），應當說成就幾種根？ 答：可能有一切。 問：生於那落迦（naraka，地獄）成就幾種根？ 答：八種。現行和種子都能夠成就。除了三種，其餘的或者成就，或者不成就。三種是就現行來說不成就，就種子來說或者成就，指的是般涅槃法（parinirvana-dharma，完全寂滅的法），或者不成就，指的是不般涅槃法。其餘三種因為現行的緣故不成就，因為種子的緣故成就。如同生於那落迦，趣向於一向的苦，傍生（tiryagyoni，畜生），餓鬼（preta，餓鬼）應當知道也是這樣。如果是苦樂雜受之處，后三種也現行成就。 問：如果生於人趣（manusya-gati，人道），成就幾種根？ 答：可能有一切。如同生於人中，生於天（deva，天人）也是這樣。 問：諸根不全的人成就幾種根？ 答：除了五根，可能有多餘的。 問：諸根具足的人成就幾種根？ 答：可能有一切。 問：諸半擇迦（pandaka，不男），成就幾種根？ 答：除了五根，可能有多餘的。 問：女人成就幾種根？ 答：可能有二十一種。 問：男人成
【English Translation】 English version: 'Pariplavati priti' (overflowing joy). There is no part that is not full or satisfied. This is called vivekajam pritisukham (joy and happiness born of detachment). Here, the 'first gate' refers to anagamin (approaching concentration), and the 'latter gate' refers to mula-dhyana (fundamental concentration). Question: How many indriya (faculties) can be attained in the first dhyana (first meditative absorption) realm? Answer: Eighteen. Question: Is it the same in the second dhyana (second meditative absorption) realm? Answer: Yes. Question: How many faculties can be attained in the third dhyana (third meditative absorption) realm? Answer: Seventeen. Question: How many faculties can be attained in the fourth dhyana (fourth meditative absorption) realm? Answer: Sixteen. Question: How many faculties can be attained in the akasanañcayatana (sphere of infinite space)? Answer: Eleven. Just as in the sphere of infinite space, it should also be known that it is the same in the vijñananañcayatana (sphere of infinite consciousness) and the akiñcanyayatana (sphere of nothingness). Question: How many faculties can be attained in the nevasaññanasaññayatana (sphere of neither perception nor non-perception)? Answer: Eight. Question: Should the faculties included in the first dhyana realm be said to be 'sasrava' (with outflows, defiled) or 'anasrava' (without outflows, undefiled)? Answer: They should be said to be of both kinds. Just as the faculties included in the first dhyana, and even the faculties included in the sphere of nothingness, it should be known that it is the same. The faculties included in the sphere of neither perception nor non-perception should be said to be defiled. This is in terms of type. If in terms of continuity, it should be said to be of both kinds. Furthermore, because of liberation from afflictions, those faculties become undefiled in nature. Just as with defiled and undefiled, it should also be known that it is the same with what should be abandoned and what should not be abandoned, mundane and supramundane. Question: If one is born in the kama-dhatu (desire realm), how many faculties should it be said are attained? Answer: Possibly all of them. Question: How many faculties are attained when born in naraka (hell)? Answer: Eight. Both the manifest and the seeds can be attained. Except for three, the rest are either attained or not attained. The three are not attained in terms of manifestation, but in terms of seeds, they are either attained, referring to parinirvana-dharma (the dharma of complete nirvana), or not attained, referring to the dharma of not attaining parinirvana. The remaining three are not attained because of manifestation, but attained because of seeds. Just as with being born in naraka, tending towards one-sided suffering, it should also be known that it is the same with tiryagyoni (animals) and preta (hungry ghosts). If it is a place of mixed suffering and happiness, the latter three are also attained in manifestation. Question: If one is born in the manusya-gati (human realm), how many faculties are attained? Answer: Possibly all of them. Just as with being born among humans, it is also the same with being born among deva (gods). Question: How many faculties do those with incomplete faculties attain? Answer: Except for five faculties, there may be more. Question: How many faculties do those with complete faculties attain? Answer: Possibly all of them. Question: How many faculties do pandaka (neuters) attain? Answer: Except for five faculties, there may be more. Question: How many faculties do women attain? Answer: Possibly twenty-one. Question: How many faculties do men attain?
就幾根。答亦容有二十一。問諸二形者成就幾根。答容有十九。問斷善根者成就幾根。答除八容有餘。問不斷善根者成就幾根。答容有一切。問諸異產生就幾根。答十九除后三。問諸見諦者成就幾根。答容有一切。問有學成就幾根。答容有二十一。問無學成就幾根。答容有十九。問預流果向成就幾根。答容有二十。問預流果成就幾根。答亦容有二十。如預流果一來果向。一來果不還果向當知亦爾。問不還果成就幾根。答容有十九。如不還果阿羅漢向亦爾。問阿羅漢果成就幾根。答容有十九。問若生色界成就幾根。答容有十八。問生無色界成就幾根。答容有十一。
問若欲界沒欲界生時。當言舍幾根得幾根。答且約色根容有而說。或舍缺諸根得缺諸根。或舍缺諸根得具諸根。或舍具諸根得具諸根。或舍具諸根得缺諸根。或舍劣諸根得劣諸根。或舍劣諸根得勝諸根。或舍勝諸根得劣諸根。或舍勝諸根得勝諸根。意根命根勝劣得舍當知亦爾。若諸受根勝劣得舍。隨其所應亦爾。此約異熟果故有差別。若諸善根約等流果。舍前前劣得後後勝。非由生故舍勝得劣。后邪方便乃有斯義。最後三根於一切位與生相違。是故不說。問從欲界沒色界生時。舍幾根得幾根。答容舍下地一切。容得上地一切。如欲界沒色界生時。從欲界
【現代漢語翻譯】 現代漢語譯本 問：諸位只有幾根？答：也可能有二十一根。 問：對於具有雙重性別的人來說，成就了幾根？答：可能有十九根。 問：斷絕了善根的人成就了幾根？答：除了八根之外，其餘的都有可能。 問：沒有斷絕善根的人成就了幾根？答：可能有一切根。 問：對於各種各樣的凡夫俗子來說，成就了幾根？答：十九根，除去後三根。 問：對於證得了見諦（Dṛṣṭi，真理之見）的人來說，成就了幾根？答：可能有一切根。 問：對於有學（Śaikṣa，還在學習的人）來說，成就了幾根？答：可能達到二十一根。 問：對於無學（Arhat，已完成學習的人）來說，成就了幾根？答：可能達到十九根。 問：對於預流果向（Srotaāpanna，入流果的趨向）的人來說，成就了幾根？答：可能達到二十根。 問：對於預流果（Srotaāpanna，入流果）的人來說，答：也可能達到二十根。如同預流果一樣，一來果向（Sakṛdāgāmin，一來果的趨向）也是如此。一來果（Sakṛdāgāmin，一來果）、不還果向（Anāgāmin，不還果的趨向）也應當知道是這樣。 問：對於不還果（Anāgāmin，不還果）的人來說，成就了幾根？答：可能達到十九根。如同不還果一樣，阿羅漢向（Arhat，阿羅漢的趨向）也是如此。 問：對於阿羅漢果（Arhat，阿羅漢果）的人來說，成就了幾根？答：可能達到十九根。 問：如果生於色界（Rūpadhātu，色界）的人，成就了幾根？答：可能達到十八根。 問：生於無色界（Arūpadhātu，無色界）的人，成就了幾根？答：可能達到十一根。 問：如果從欲界（Kāmadhātu，欲界）死亡，又在欲界出生時，應當說捨棄了幾根，得到了幾根？答：暫且就色根（Rūpa，色）可能的情況來說，或者捨棄了殘缺的諸根，得到殘缺的諸根；或者捨棄了殘缺的諸根，得到完備的諸根；或者捨棄了完備的諸根，得到完備的諸根；或者捨棄了完備的諸根，得到殘缺的諸根；或者捨棄了低劣的諸根，得到低劣的諸根；或者捨棄了低劣的諸根，得到殊勝的諸根；或者捨棄了殊勝的諸根，得到低劣的諸根；或者捨棄了殊勝的諸根，得到殊勝的諸根。意根（Manas，意）、命根（Jīvitindriya，命根）的殊勝和低劣，以及得到和捨棄，應當知道也是這樣。如果諸受根（Vedanā，感受）的殊勝和低劣，以及得到和捨棄，也應當根據其所適應的情況而定。這些是根據異熟果（Vipāka，異熟果）的緣故而有差別。如果諸善根（Kuśala，善）是根據等流果（Niṣyanda-phala，等流果），捨棄前面的低劣，得到後面的殊勝，不是因為出生的緣故而捨棄殊勝，得到低劣。後來的邪方便（Mithyā-pratipatti，錯誤的修行方法）才有這種說法。最後的三根在一切階段都與出生相違背，因此不說。 問：從欲界死亡，生於色界（Rūpadhātu，色界）時，捨棄了幾根，得到了幾根？答：可能捨棄下地的一切根，可能得到上地的一切根。如同從欲界死亡，生於色界時。
【English Translation】 English version Question: How many roots do some have? Answer: There may be twenty-one. Question: For those with two forms, how many roots are accomplished? Answer: There may be nineteen. Question: How many roots are accomplished by those who have severed their roots of goodness? Answer: Except for eight, the rest are possible. Question: How many roots are accomplished by those who have not severed their roots of goodness? Answer: All roots are possible. Question: How many roots are accomplished by ordinary beings? Answer: Nineteen, excluding the last three. Question: How many roots are accomplished by those who have attained the vision of truth (Dṛṣṭi)? Answer: All roots are possible. Question: How many roots are accomplished by those who are still learning (Śaikṣa)? Answer: Twenty-one roots are possible. Question: How many roots are accomplished by those who have completed their learning (Arhat)? Answer: Nineteen roots are possible. Question: How many roots are accomplished by those who are on the path to becoming a Stream-enterer (Srotaāpanna)? Answer: Twenty roots are possible. Question: How many roots are accomplished by those who have attained the fruit of Stream-entry (Srotaāpanna)? Answer: Twenty roots are also possible. Just as with the fruit of Stream-entry, so too with the path to Once-returning (Sakṛdāgāmin). It should also be known that it is the same with the fruit of Once-returning (Sakṛdāgāmin) and the path to Non-returning (Anāgāmin). Question: How many roots are accomplished by those who have attained the fruit of Non-returning (Anāgāmin)? Answer: Nineteen roots are possible. Just as with the fruit of Non-returning, so too with the path to Arhat. Question: How many roots are accomplished by those who have attained the fruit of Arhat? Answer: Nineteen roots are possible. Question: If one is born in the Realm of Form (Rūpadhātu), how many roots are accomplished? Answer: Eighteen roots are possible. Question: How many roots are accomplished by those born in the Formless Realm (Arūpadhātu)? Answer: Eleven roots are possible. Question: If one dies in the Desire Realm (Kāmadhātu) and is born in the Desire Realm, how many roots are relinquished and how many are acquired? Answer: Let's speak in terms of the possible physical roots (Rūpa). One may relinquish deficient roots and acquire deficient roots, or relinquish deficient roots and acquire complete roots, or relinquish complete roots and acquire complete roots, or relinquish complete roots and acquire deficient roots, or relinquish inferior roots and acquire inferior roots, or relinquish inferior roots and acquire superior roots, or relinquish superior roots and acquire inferior roots, or relinquish superior roots and acquire superior roots. It should also be known that the same applies to the superiority or inferiority, acquisition or relinquishment of the mind root (Manas) and the life root (Jīvitindriya). If the feelings (Vedanā) are superior or inferior, acquired or relinquished, it should be according to what is appropriate. These differences arise because of the result of past actions (Vipāka). If the roots of goodness (Kuśala) are according to the result of outflow (Niṣyanda-phala), one relinquishes the preceding inferior and acquires the succeeding superior, not because of birth does one relinquish the superior and acquire the inferior. Only with later wrong practices (Mithyā-pratipatti) is there such a meaning. The last three roots are contrary to birth in all stages, therefore they are not discussed. Question: When one dies in the Desire Realm and is born in the Realm of Form (Rūpadhātu), how many roots are relinquished and how many are acquired? Answer: One may relinquish all the roots of the lower realm and may acquire all the roots of the upper realm. Just as when one dies in the Desire Realm and is born in the Realm of Form.
沒無色生時。從色界沒無色生時。當知亦爾。
最後三根由證沙門果方便而得不由沒生。先修習力所任持故。后等流果轉盛而生。又能為緣生異熟果令轉明盛。
中嗢拖南曰。
業實有色等 善等異熟等 若界若諸地 及死生得舍
問幾根由境界義名有義幾非耶。答二十一名有義。一非。問幾於非色助伴義轉。答七色根。問幾色非色為助伴耶。答余有義根。問五色根何義。答色等五各別境。問第六根何義。答一切法。問男女根何義。答因欲相應即觸所攝。問五受根何義。答隨順苦樂憂喜舍處。即六根義。問信根何義。答應得應舍所有境界。問精進根何義。答即於二種若得若舍俱無所憚。問念根何義。答于聞思修憶持不忘。問定根何義。答奢摩他毗缽舍那。問慧根何義。答所知真實。問未知欲知根何義。答修諦現觀者從善法欲已去。於一切方便道中即彼五根義。當知是此義。問已知根何義。答從預流果乃至金剛喻定。即彼五根義當知是此義。問具知根何義。答從初無學道乃至無餘涅槃界。即彼五根義當知是此義。
問幾有色有色為義。答七。問幾無色。有色無色為義。答除命根餘一切。問幾非有色非無色。非有色非無色為義。答即此命根是假法故。問幾有見。有見為義。答一切非有
【現代漢語翻譯】 現代漢語譯本 沒有無色界眾生出生的時候，從沒有無色界眾生出生的時候，應當知道也是這樣（沒有）。
最後的三根（未知當知根、已知根、具知根）是由證得沙門果的方便而獲得的，不是由死亡而產生的。因為先前的修習力量所支援的緣故，後來的等流果（與因同類的果報）更加強盛而生起。並且，它們還能作為因緣，產生異熟果（不同類的果報），使之更加明顯和強盛。
中嗢拖南（總結偈）說：
業、實有、色等，善等、異熟等，若界、若諸地，及死生、得舍。
問：有幾種根因為境界的意義而被稱為『有義』，又有幾種根不是這樣呢？答：二十一種根是『有義』的，一種根不是。問：有幾種根在非色法的助伴意義上起作用？答：七種色根。問：有幾種根以色法和非色法作為助伴？答：其餘的『有義』根。問：五種色根是什麼意義？答：色、聲、香、味、觸各自是不同的境界。問：第六根（意根）是什麼意義？答：一切法。問：男女根是什麼意義？答：與慾望相應的因，也就是觸所包含的。問：五受根是什麼意義？答：隨順苦、樂、憂、喜、舍的處所，也就是六根的意義。問：信根是什麼意義？答：應該得到、應該捨棄的所有境界。問：精進根是什麼意義？答：對於兩種（境界），無論是得到還是捨棄，都沒有畏懼。問：念根是什麼意義？答：對於聽聞、思考、修習，憶持不忘。問：定根是什麼意義？答：奢摩他（止）和毗缽舍那（觀）。問：慧根是什麼意義？答：所知的真實。問：未知欲知根是什麼意義？答：修習四諦現觀的人，從對善法的慾望開始，在一切方便道中，就是那五根（信、精進、念、定、慧）的意義。應當知道這就是這個意義。問：已知根是什麼意義？答：從預流果（須陀洹果）乃至金剛喻定，就是那五根的意義。應當知道這就是這個意義。問：具知根是什麼意義？答：從最初的無學道（阿羅漢道）乃至無餘涅槃界，就是那五根的意義。
問：有幾種根是有色，並且以有色為意義？答：七種。問：有幾種根是無色，並且以有色和無色為意義？答：除了命根以外的一切根。問：有幾種根既不是有色也不是無色，並且以既不是有色也不是無色為意義？答：就是這個命根，因為它是假法的緣故。問：有幾種根是有見，並且以有見為意義？答：一切都不是有。
【English Translation】 English version When there is no birth of beings in the Realm of No Form, it should be understood that it is the same as when there is no birth of beings in the Realm of No Form.
The last three roots (Anajñātatājñāsyāmīndriya [Root of 'I shall know what is not yet known'], Ajñendriya [Root of Knowledge], Ajñātāvindriya [Root of Complete Knowledge]) are obtained through the means of attaining the Śrāmaṇa fruits, not through death. This is because they are supported by the power of prior practice, and the resultant fruits of equal flow (fruits of the same kind as the cause) arise more strongly later. Furthermore, they can serve as conditions to produce Vipāka fruits (fruits of a different kind), making them more evident and powerful.
The summary verse (Udāna) says:
'Karma, real, form, etc., good, etc., Vipāka, etc., realms, lands, and death, birth, attainment, abandonment.'
Question: How many roots are called 'meaningful' because of the meaning of the object, and how many are not? Answer: Twenty-one roots are 'meaningful,' and one is not. Question: How many roots function in the sense of being accompanied by non-form? Answer: The seven form roots. Question: How many roots have both form and non-form as companions? Answer: The remaining 'meaningful' roots. Question: What is the meaning of the five form roots? Answer: Form, sound, smell, taste, and touch are each distinct objects. Question: What is the meaning of the sixth root (mind root)? Answer: All dharmas. Question: What is the meaning of the male and female roots? Answer: The cause associated with desire, which is included in touch. Question: What is the meaning of the five feeling roots? Answer: Places that accord with suffering, pleasure, sorrow, joy, and equanimity, which is the meaning of the six roots. Question: What is the meaning of the root of faith (Śraddhendriya)? Answer: All objects that should be attained and should be abandoned. Question: What is the meaning of the root of vigor (Vīryendriya)? Answer: Regarding the two (objects), there is no fear in either attaining or abandoning them. Question: What is the meaning of the root of mindfulness (Smṛtīndriya)? Answer: Remembering and not forgetting what has been heard, thought about, and practiced. Question: What is the meaning of the root of concentration (Samādhindriya)? Answer: Śamatha (tranquility) and Vipaśyanā (insight). Question: What is the meaning of the root of wisdom (Prajñendriya)? Answer: The truth that is known. Question: What is the meaning of the root of 'I shall know what is not yet known' (Anajñātatājñāsyāmīndriya)? Answer: For those who cultivate the direct realization of the Four Noble Truths, starting from the desire for good dharmas, in all expedient paths, it is the meaning of those five roots (faith, vigor, mindfulness, concentration, wisdom). It should be known that this is the meaning. Question: What is the meaning of the root of knowledge (Ajñendriya)? Answer: From the Stream-enterer fruit (Srotāpanna) up to the Vajropama Samādhi (Diamond-like Samādhi), it is the meaning of those five roots. It should be known that this is the meaning. Question: What is the meaning of the root of complete knowledge (Ajñātāvindriya)? Answer: From the initial stage of the No-More-Learning Path (Arhat Path) up to the Nirvāṇa realm without remainder, it is the meaning of those five roots.
Question: How many roots are form and have form as their meaning? Answer: Seven. Question: How many roots are formless and have form and formlessness as their meaning? Answer: All roots except for the life root (Jīvitendriya). Question: How many roots are neither form nor formless and have neither form nor formlessness as their meaning? Answer: This life root, because it is a provisional dharma. Question: How many roots are visible and have visibility as their meaning? Answer: None are visible.
見。一有色以有見為義。及余非有色一分問幾有對。有對為義。答七有色及余無色無對一分。
問幾有漏。有漏為義。答唯七。除最後二及苦憂根。余有漏無漏以有漏無漏為義。當知苦根。有漏無漏以有漏為義憂根。有漏以有漏無漏為義未知欲知根。若遠沙門果世間行所攝是有漏。若近沙門果出世行所攝是無漏。
問幾有為。有為為義。答一切是有為。八有為為義。余有為。無為為義。
問幾有諍。有諍為義。答如說有漏。當知此亦爾。如說有諍。當知有愛味依耽嗜世間出世間等亦爾。
問幾過去。過去為義。答除有色根及苦根。余有義一分。若有色根及苦根在過去。非過去為義。問幾過去現在為義。答即如所說一分。當知即此在過去。以未來為義。又即此在現在以過去未來為義。問幾現在。現在為義。答一切有色根及苦根。並前所說一分。又此一分在未來。以過去未來現在為義。若諸色根在未來。非未來為義。苦根亦爾。
問幾欲界系。欲界係爲義。答四。二欲色界系。欲界係爲義。三欲色界系。欲色界係爲義。二欲色界系及不繫。欲色無色界系及不繫為義。七欲色無色界系及不繫彼義亦爾。一色界系及不繫。一切系不繫為義。二不繫一切系。不繫為義。
問幾善。善為義。
【現代漢語翻譯】 現代漢語譯本 問：哪些法以『有見』為意義？答：一法，即有色法以『有見』為意義。以及其餘非有色法的一部分。問：哪些法以『有對』為意義？答：七法，即有色法。以及其餘無色法無對的一部分。 問：哪些法以『有漏』為意義？答：只有七法。除去最後兩種（未知當知根、已知根）以及苦根、憂根。其餘的法，以『有漏』或『無漏』為意義。應當知道，苦根以『有漏』為意義。憂根以『有漏』或『無漏』為意義。未知當知根，如果是遠離沙門果位的世間行所包含的，就是有漏；如果是接近沙門果位的出世間行所包含的，就是無漏。 問：哪些法以『有為』為意義？答：一切法都是有為法。八法以『有為』為意義。其餘的法，以『有為』或『無為』為意義。 問：哪些法以『有諍』為意義？答：正如上面所說的『有漏』，應當知道這裡也是一樣。正如上面所說的『有諍』，應當知道『有愛』、『味』、『依』、『耽嗜』、世間、出世間等也是一樣。 問：哪些法以『過去』為意義？答：除去有色根和苦根，其餘的法有一部分。如果是有色根和苦根在過去，就不是以『過去』為意義。問：哪些法以『過去』和『現在』為意義？答：就是像上面所說的一部分。應當知道，就是這些法在過去，以『未來』為意義。又，就是這些法在現在，以『過去』和『未來』為意義。問：哪些法以『現在』為意義？答：一切有色根和苦根，以及前面所說的一部分。又，這一部分法在未來，以『過去』、『未來』、『現在』為意義。如果諸有色根在未來，就不是以『未來』為意義。苦根也是這樣。 問：哪些法以『欲界系』為意義？答：四法。兩種法以『欲界系』為意義。三種法以『欲界系』為意義。兩種法以『欲界系』及『不繫』為意義。七種法以『欲界』、『色界』、『無色界系』及『不繫』為意義。七種法以『欲界』、『色界』、『無色界系』及『不繫』為意義。一種法以『系』及『不繫』為意義。兩種法以『不繫』、『一切系』為意義。兩種法以『不繫』為意義。 問：哪些法以『善』為意義？
【English Translation】 English version Question: Which dharmas are defined by 'having visibility'? Answer: One dharma, namely, rupa (form), is defined by 'having visibility,' and a portion of the remaining non-rupa dharmas. Question: Which dharmas are defined by 'having resistance'? Answer: Seven dharmas, namely, rupa (form), and a portion of the remaining non-rupa dharmas that are without resistance. Question: Which dharmas are defined by 'having outflows' (asrava)? Answer: Only seven dharmas. Except for the last two (anajnatajnavisyamiindriya (the faculty of 'I shall know the unknown') and ajnataindriya (faculty of perfect knowledge)) and the root of suffering (duhkha) and the root of sorrow (daurmanasya). The remaining dharmas are defined by 'having outflows' or 'being without outflows.' It should be known that the root of suffering (duhkha) is defined by 'having outflows.' The root of sorrow (daurmanasya) is defined by 'having outflows' or 'being without outflows.' The anajnatajnavisyamiindriya (the faculty of 'I shall know the unknown'), if it is included in the worldly practice that is far from the fruit of a sramana (ascetic), is with outflows; if it is included in the supramundane practice that is close to the fruit of a sramana, it is without outflows. Question: Which dharmas are defined by 'being conditioned' (samskrta)? Answer: All dharmas are conditioned. Eight dharmas are defined by 'being conditioned.' The remaining dharmas are defined by 'being conditioned' or 'being unconditioned' (asamskrta). Question: Which dharmas are defined by 'having conflict' (sarana)? Answer: Just as it was said above regarding 'having outflows,' it should be known that it is the same here. Just as it was said above regarding 'having conflict,' it should be known that 'having craving' (trsna), 'taste' (asvada), 'reliance' (nissraya), 'attachment' (adhyavasana), the mundane (laukika), the supramundane (lokottara), etc., are also the same. Question: Which dharmas are defined by 'being past'? Answer: Except for the root of rupa (form) and the root of suffering (duhkha), a portion of the remaining dharmas. If the root of rupa and the root of suffering are in the past, they are not defined by 'being past.' Question: Which dharmas are defined by 'being past' and 'being present'? Answer: It is just as the portion mentioned above. It should be known that these dharmas are in the past and are defined by 'being future.' Also, these dharmas are in the present and are defined by 'being past' and 'being future.' Question: Which dharmas are defined by 'being present'? Answer: All the roots of rupa (form) and the root of suffering (duhkha), along with the portion mentioned earlier. Also, this portion of dharmas is in the future and is defined by 'being past,' 'being future,' and 'being present.' If the roots of rupa are in the future, they are not defined by 'being future.' The root of suffering is also the same. Question: Which dharmas are connected with the 'desire realm' (kamadhatu)? Answer: Four dharmas. Two dharmas are 'connected with the desire realm.' Three dharmas are 'connected with the desire realm.' Two dharmas are 'connected with the desire realm' and 'unconnected.' Seven dharmas are 'connected with the desire realm,' 'form realm' (rupadhatu), 'formless realm' (arupadhatu), and 'unconnected.' Seven dharmas are also defined by 'connected with the desire realm,' 'form realm,' 'formless realm,' and 'unconnected.' One dharma is defined by 'connected' and 'unconnected.' Two dharmas are defined by 'unconnected' and 'all connected.' Two dharmas are defined by 'unconnected.' Question: Which dharmas are defined by 'being wholesome' (kusala)?
答八唯善。善不善無記為義。五善不善無記。善不善無記為義。一善不善。善不善無記為義。五無記。無記為義。二無記。善不善無記為義。
問幾學。學為義。如是等。答九學無學非學非無學。以三種為義。七非學非無學。即以此為義。一通三種。非學非無學為義。一學非學非無學。以三種為義。二學。以三種為義。一無學。以三種為義。
問幾見所斷。見所斷為義。如是等。答十四一分見所斷。一分修所斷。十二一分修所斷。一分非所斷。謂即十四中六及餘六餘二非所斷。此中有色諸根見修所斷為義。無色諸根三種為義。謂見修所斷非所斷義。
問幾根于義雜染舍所顯。答除諸善根。以諸善根于義清凈舍所顯故。
問幾根顛倒義。答除諸善根。所有六根義。問幾根顛倒所依。答七色根。問幾根顛倒自性。答六少分。問幾根顛倒對治。答八物。
問幾根觀義過失。答或八或五或一。問若彼諸行亦有四德相應可得。云何唯觀為過失耶。何者四德。一堅住德。謂如一蘊住經百年。若正將御或有過者。二勢力德。謂能生樂及現清凈。三轉變德。謂牽引修治受用棄捨自在轉故。四可樂德。謂依彼處生種種著故。是名諸行有四德相。答雖有世間于彼諸法取為功德。然彼一切皆諸過失之所隨逐。
【現代漢語翻譯】 現代漢語譯本：答：八唯是善。善、不善、無記是其含義。五善、不善、無記是其含義。一善、不善，善、不善、無記是其含義。五無記，無記是其含義。二無記，善、不善、無記是其含義。
問：有幾種學？學是其含義。像這樣等等。答：無學（Arhat，阿羅漢）、非學、非無學，以三種為含義。七非學、非無學，即以此為含義。一通三種，非學、非無學是其含義。一學、非學、非無學，以三種為含義。二學，以三種為含義。一無學，以三種為含義。
問：有幾種是見所斷（Dṛṣṭi-heya，通過見道斷除的煩惱）？見所斷是其含義。像這樣等等。答：十四一分是見所斷，一分是修所斷（Bhāvanā-heya，通過修道斷除的煩惱）。十二一分是修所斷，一分是非所斷。所謂即十四中六及餘六餘二非所斷。此中有色諸根見修所斷是其含義。無色諸根三種是其含義。謂見修所斷、非所斷義。
問：有幾種根于義雜染舍所顯？答：除去諸善根。因為諸善根于義清凈舍所顯的緣故。
問：有幾種根顛倒義？答：除去諸善根，所有六根義。問：有幾種根顛倒所依？答：七色根。問：有幾種根顛倒自性？答：六少分。問：有幾種根顛倒對治？答：八物。
問：有幾種根觀義過失？答：或者八種，或者五種，或者一種。問：如果那些諸行也有四德相應可以得到，為什麼唯獨觀是過失呢？何者是四德？一堅住德，謂如一蘊住經百年，若正將御或有過者。二勢力德，謂能生樂及現清凈。三轉變德，謂牽引修治受用棄捨自在轉故。四可樂德，謂依彼處生種種著故。是名諸行有四德相。答：雖有世間于彼諸法取為功德，然彼一切皆諸過失之所隨逐。
【English Translation】 English version: Answer: Eight are solely good. Good, unwholesome, and neutral are their meanings. Five are good, unwholesome, and neutral in meaning. One is good and unwholesome; good, unwholesome, and neutral are its meaning. Five are neutral; neutral is their meaning. Two are neutral; good, unwholesome, and neutral are their meaning.
Question: How many are learning? Learning is its meaning. And so on. Answer: No-more-learning (Arhat), neither-learning-nor-no-more-learning, with three meanings. Seven are neither-learning-nor-no-more-learning, which is their meaning. One encompasses three, neither-learning-nor-no-more-learning is its meaning. One is learning, neither-learning-nor-no-more-learning, with three meanings. Two are learning, with three meanings. One is no-more-learning, with three meanings.
Question: How many are abandoned by seeing (Dṛṣṭi-heya)? Abandoned by seeing is its meaning. And so on. Answer: Fourteen, a portion is abandoned by seeing, a portion is abandoned by cultivation (Bhāvanā-heya). Twelve, a portion is abandoned by cultivation, a portion is not abandoned. That is, six of the fourteen, and the remaining six, and the remaining two are not abandoned. Here, the colored faculties are abandoned by seeing and cultivation in meaning. The formless faculties have three meanings. That is, abandoned by seeing and cultivation, and the meaning of not abandoned.
Question: How many faculties are manifested by abandoning defilement in meaning? Answer: Except for the wholesome faculties. Because the wholesome faculties are manifested by abandoning purity in meaning.
Question: How many faculties are inverted in meaning? Answer: Except for the wholesome faculties, all six faculties in meaning. Question: How many faculties are the basis of inversion? Answer: The seven sense faculties. Question: How many faculties are the nature of inversion? Answer: Six small portions. Question: How many faculties are the antidote to inversion? Answer: Eight things.
Question: How many faculties are the faults of observing meaning? Answer: Either eight, or five, or one. Question: If those actions also have four corresponding virtues that can be obtained, why is only observation a fault? What are the four virtues? First, the virtue of firmness, such as one aggregate abiding for a hundred years; if properly managed, there may be faults. Second, the virtue of power, which can generate happiness and manifest purity. Third, the virtue of transformation, which is free to lead, repair, enjoy, abandon, and discard. Fourth, the virtue of desirability, which generates various attachments based on that place. These are called the four virtuous aspects of actions. Answer: Although there are worldly beings who take those dharmas as merits, all of them are followed by faults.
問何等名為諸過失耶。答雖少時住非究竟故。愛變無常現可得故。死沒無常現可得故。當觀諸行離初功德。又能發生種種苦惱現可得故。種種不凈現可得故。當觀諸行離第二德。又于老病死等不隨所欲現可得故。當觀諸行離第三德。又諸糞蟲及豬犬等亦極樂著糞穢不凈現可得故。當觀諸行離第四德。由彼諸行離諸功德。是故一切過失相應。故應觀彼具諸過失。
問眼根誰所依處。答見色依處。問乃至意根誰所依處。答各取自境之所依處。問男女二根誰所依處。答習欲依處。問命根誰所依處。答乃至死有為前時有之所依處。問諸受根誰所依處。答于諸境界可意不可意。若愛若恚等之所依處。問信根誰所依處。答趣入善法之所依處。問精進根誰所依處。答已入善法恒常修習之所依處。問念根誰所依處。答正知而行之所依處。問定根誰所依處。答智見清凈之所依處。問慧根誰所依處。答煩惱永斷之所依處。問未知欲知根誰所依處。答證初第二第三沙門果之所依處。問已知根誰所依處。答乃至金剛喻定無學沙門果證之所依處。問具知根誰所依處。答無間煩惱永斷作證現法樂住所依永滅之所依處。
問世尊依何根處說如是言。此身有色粗滓所成。四大所造。父母不凈和合所生。種種飲食之所長養。常假覆蔽沐浴按摩
【現代漢語翻譯】 現代漢語譯本 問：什麼叫做諸過失呢？答：因為（諸行）即使暫時存在，也不是究竟的。因為愛的變化和無常是顯而易見的。因為死亡和消逝的無常是顯而易見的。應當觀察諸行遠離最初的功德。而且，因為能發生種種苦惱是顯而易見的。因為種種不凈是顯而易見的。應當觀察諸行遠離第二種功德。又因為在衰老、疾病、死亡等方面不能隨心所欲是顯而易見的。應當觀察諸行遠離第三種功德。又因為糞蟲以及豬狗等也極其貪戀糞便污穢是顯而易見的。應當觀察諸行遠離第四種功德。由於那些諸行遠離各種功德，所以一切都與過失相應。因此，應當觀察它們具備各種過失。
問：眼根（cakṣur-indriya，視覺器官）以什麼為所依之處？答：以見色為所依之處。問：乃至意根（mana-indriya，意識器官）以什麼為所依之處？答：各自以獲取自身境界為所依之處。問：男女二根（strīndriya/puruṣendriya，女性/男性性器官）以什麼為所依之處？答：以習欲為所依之處。問：命根（jīvitendriya，生命力）以什麼為所依之處？答：乃至死亡之前有為前時有的所依之處。問：諸受根（vedanā-indriya，感受器官）以什麼為所依之處？答：對於各種境界，無論是可意的還是不可意的，無論是愛還是恨等的所依之處。問：信根（śraddhendriya，信仰）以什麼為所依之處？答：趣入善法的所依之處。問：精進根（vīryendriya，精進）以什麼為所依之處？答：已入善法，恒常修習的所依之處。問：念根（smṛtīndriya，正念）以什麼為所依之處？答：正知而行的所依之處。問：定根（samādhindriya，禪定）以什麼為所依之處？答：智見清凈的所依之處。問：慧根（prajñendriya，智慧）以什麼為所依之處？答：煩惱永遠斷除的所依之處。問：未知欲知根（anājñātājñāsyāmīndriya，未知的欲知）以什麼為所依之處？答：證得初果、第二果、第三果沙門果的所依之處。問：已知根（ājñendriya，已知）以什麼為所依之處？答：乃至金剛喻定（vajropamasamādhi）無學沙門果證的所依之處。問：具知根（ājñātāvīndriya，具知）以什麼為所依之處？答：無間煩惱永遠斷除，作證現法樂住（dṛṣṭadharmasukhavihāra）所依，永遠寂滅的所依之處。
問：世尊（Bhagavān，佛）依據什麼根處說這樣的話：『此身有色，粗糙污濁所成，四大（catvāri mahābhūtāni，地、水、火、風）所造，父母不凈和合所生，種種飲食所長養，常需依靠覆蓋、沐浴、……』
【English Translation】 English version Question: What are called the various faults? Answer: Because (all phenomena) exist only for a short time and are not ultimate. Because the change of love and impermanence are evident. Because the impermanence of death and demise are evident. One should observe that all phenomena are devoid of the initial merit. Moreover, because the arising of various sufferings is evident. Because various impurities are evident. One should observe that all phenomena are devoid of the second merit. Furthermore, because one cannot have one's way with old age, sickness, death, etc., is evident. One should observe that all phenomena are devoid of the third merit. Also, because dung beetles, pigs, dogs, etc., are extremely attached to feces and filth is evident. One should observe that all phenomena are devoid of the fourth merit. Because those phenomena are devoid of all merits, therefore everything is associated with faults. Therefore, one should observe that they possess all kinds of faults.
Question: What does the eye faculty (cakṣur-indriya, the faculty of sight) rely on? Answer: It relies on seeing forms. Question: And so on, what does the mind faculty (mana-indriya, the faculty of mind) rely on? Answer: Each relies on grasping its own object. Question: What do the male and female faculties (strīndriya/puruṣendriya, the female/male sexual organ) rely on? Answer: They rely on the practice of desire. Question: What does the life faculty (jīvitendriya, the faculty of life) rely on? Answer: It relies on the existence before death, the conditioned existence before that time. Question: What do the feeling faculties (vedanā-indriya, the faculties of feeling) rely on? Answer: They rely on pleasant or unpleasant experiences in various realms, whether love or hatred, etc. Question: What does the faith faculty (śraddhendriya, the faculty of faith) rely on? Answer: It relies on entering into wholesome dharmas. Question: What does the energy faculty (vīryendriya, the faculty of energy) rely on? Answer: It relies on constantly practicing the wholesome dharmas that have already been entered into. Question: What does the mindfulness faculty (smṛtīndriya, the faculty of mindfulness) rely on? Answer: It relies on acting with right knowledge. Question: What does the concentration faculty (samādhindriya, the faculty of concentration) rely on? Answer: It relies on the purity of wisdom and vision. Question: What does the wisdom faculty (prajñendriya, the faculty of wisdom) rely on? Answer: It relies on the permanent cutting off of afflictions. Question: What does the faculty of 'I will know what is not yet known' (anājñātājñāsyāmīndriya, the faculty of 'I will know what is not yet known') rely on? Answer: It relies on attaining the first, second, and third fruits of a Śrāmaṇa. Question: What does the faculty of knowledge (ājñendriya, the faculty of knowledge) rely on? Answer: It relies on attaining even the diamond-like samādhi (vajropamasamādhi), the fruit of a non-learning Śrāmaṇa. Question: What does the faculty of complete knowledge (ājñātāvīndriya, the faculty of complete knowledge) rely on? Answer: It relies on the permanent cutting off of afflictions without interruption, witnessing the dwelling in happiness in the present life (dṛṣṭadharmasukhavihāra), and the permanent cessation.
Question: Based on what faculty did the Blessed One (Bhagavān, the Buddha) say: 'This body is formed of matter, composed of coarse and impure elements, made of the four great elements (catvāri mahābhūtāni, earth, water, fire, and wind), born from the impure union of parents, nourished by various foods, and constantly requires covering, bathing, ...'
。斷截。破壞散滅之法。答依七色根作如是說。當知此中略說欲界有色諸根。初句說彼共相。第二句說彼自相。次有三句說彼因相。所謂依因生因生已增長因。次有三句說彼轉變相。謂寒所作熱所作勞倦所作。後有四句說彼變壞相。謂初二句活位逼損所作。后二句死後所作。他故自然故變壞應知。
問世尊依何根處說如是言。遠行及濁行無身寢于窟耶。答依意根處。由於前際無始時故。遍緣一切所知境故。名為遠行。諸心相續一一轉故。無主宰故。名為獨行。無色無見亦無對故。名為無身。依止色故。名寢于窟。
問依何根處說如是言。由八處所男為女縛。謂舞歌笑睇美顏妙觸祇奉成禮。答依男女二根。于遊戲時由四處縛。于受用時亦由四處。于遊戲時。身語面門眼目舒悅。于受用時。妍容軟滑恭事童分。
問依何根處說如是言。眾生存活住持安隱。答依命根說。有諸氣息故名眾生。思慮相應故名存活。等余而住故名為住。增上而轉故說名持。無有病惱故名安隱。
問依何根處說如是言。平正受受所攝。答依喜樂根說。望所餘受自相共相依止相所顯故。如平正等如是。不平正等非平正非不平正等。如應當知。問世尊依何根處說如是言。于如來所凈信深固根生建立。一切世間若諸沙門。若婆羅
【現代漢語翻譯】 現代漢語譯本：問：什麼是斷絕、破壞、消散之法？答：依據七種色根（眼、耳、鼻、舌、身、命、意）可以這樣說。應當知道，這裡簡略地說了欲界有色的諸根。第一句說的是它們的共相（共同的性質）。第二句說的是它們的自相（各自的性質）。接下來三句說的是它們的因相（產生的原因），即依靠因產生，產生后增長的因。再接下來三句說的是它們的轉變相（變化的形態），即寒冷所造成的、炎熱所造成的、勞累所造成的。最後四句說的是它們的變壞相（衰敗的形態），即前兩句是活著的時候逼迫損害所造成的，后兩句是死後所造成的。因為外力、自然的原因而變壞應當知道。 問：世尊依據什麼根處說這樣的話：『遠行及濁行，無身寢于窟』？答：依據意根（manas-indriya）處。因為在意根於前際是無始的，並且普遍緣取一切所知的境界，所以名為『遠行』。諸心（citta）相續一個接一個地轉變，沒有主宰，所以名為『獨行』。因為沒有顏色、沒有可見性、也沒有對礙，所以名為『無身』。因為依止於色法，所以名為『寢于窟』。 問：依據什麼根處說這樣的話：『由八處所，男為女縛』，即舞、歌、笑、睇（斜視）、美顏、妙觸、祇奉（恭敬地侍奉）、成禮（完成禮儀）？答：依據男女二根（purusa-indriya, stri-indriya）。在遊戲時由四處束縛，在受用時也由四處束縛。在遊戲時，身體、語言、面部表情、眼神令人舒暢愉悅。在受用時，美麗的容顏、柔軟滑膩的觸感、恭敬的侍奉、童貞的性行為。 問：依據什麼根處說這樣的話：『眾生存活，住持安隱』？答：依據命根（jīvitendriya）說。因為有氣息，所以名為『眾生』。因為與思慮相應，所以名為『存活』。因為平等地安住，所以名為『住』。因為增上地運轉，所以名為『持』。因為沒有疾病煩惱，所以名為『安隱』。 問：依據什麼根處說這樣的話：『平正受，受所攝』？答：依據喜樂根（somanassa-indriya）說。因為希望其餘的感受，自相、共相、依止相所顯現的緣故，如平正等等。不平正等等，非平正非不平正等等，應當如是理解。問：世尊依據什麼根處說這樣的話：『于如來所，凈信深固，根生建立，一切世間若諸沙門（śrāmaṇa），若婆羅門（brāhmaṇa）……』
【English Translation】 English version: Question: What are the methods of cutting off, destroying, and dissolving? Answer: Based on the seven sense bases (eye, ear, nose, tongue, body, life, mind), it can be said in this way. It should be known that here, the sense bases of the desire realm with form are briefly described. The first sentence speaks of their common characteristics. The second sentence speaks of their individual characteristics. The next three sentences speak of their causal characteristics, that is, the cause that arises from a cause, and the cause that grows after arising. The next three sentences speak of their changing characteristics, that is, what is caused by cold, what is caused by heat, and what is caused by fatigue. The last four sentences speak of their decaying characteristics, that is, the first two sentences are what is caused by oppression and damage while alive, and the last two sentences are what is caused after death. It should be known that decay is caused by external forces and natural causes. Question: Based on which sense base did the World-Honored One say such words: 'Far-going and solitary-going, bodiless, dwelling in a cave'? Answer: Based on the mind base (manas-indriya). Because the mind base is without beginning in the past, and universally grasps all knowable objects, it is called 'far-going'. Because the streams of consciousness (citta) transform one after another, without a master, it is called 'solitary-going'. Because it has no color, no visibility, and no obstruction, it is called 'bodiless'. Because it relies on form, it is called 'dwelling in a cave'. Question: Based on which sense base did you say such words: 'By eight places, a man is bound by a woman', namely dancing, singing, laughing, glancing, beautiful face, exquisite touch, respectful service, and completing rituals? Answer: Based on the male and female sense bases (purusa-indriya, stri-indriya). In play, they are bound by four places, and in enjoyment, they are also bound by four places. In play, the body, speech, facial expressions, and eyes are pleasant and joyful. In enjoyment, the beautiful face, soft and smooth touch, respectful service, and virginity. Question: Based on which sense base did you say such words: 'Living beings live, maintain, and are peaceful'? Answer: Based on the life base (jīvitendriya). Because there is breath, it is called 'living beings'. Because it is associated with thought, it is called 'living'. Because it dwells equally, it is called 'maintaining'. Because it operates increasingly, it is called 'holding'. Because there is no disease or affliction, it is called 'peaceful'. Question: Based on which sense base did you say such words: 'Equanimity is included in feeling'? Answer: Based on the joy base (somanassa-indriya). Because of the hope for other feelings, the self-characteristics, common characteristics, and dependent characteristics are manifested, such as equanimity, etc. Non-equanimity, etc., neither equanimity nor non-equanimity, etc., should be understood as such. Question: Based on which sense base did the World-Honored One say such words: 'In the Tathagata, pure faith is deeply rooted, established, and born, in all the world, whether śrāmaṇas or brāhmaṇas...'
門。若天魔梵。無有如法能引脫者。答依信根說。此顯其信于聞思修勝解堅固義。又此堅固隨所信解方便顯示。謂智生主凈最勝之者尚不能動。何況凡流。又堅固義復有差別。謂其信深固。由世間善決定勝解為出世勝解根本故。又由出世清凈勝解所建立故。當知最初是標句。后二是釋句。
問世尊依何根處。說如是言。
住有勢有勤 有勇健堅猛 于諸善法中 常不捨善軛
答依精進根說。此精進根略顯其相差別有五。謂被甲精進。方便精進。不下精進。無動精進。無喜足精進問世尊依何根處。說如是言。
念等念隨念 別念不忘念 心明記無失 無忘無失法
答依念根說此差別義。如攝異門分應知。問世尊依何根處。說如是言。
令心住等住 安住與近住 調寂靜寂止 一趣等持性
答依定根說此差別義。如聲聞地應知。問世尊依何根處。說如是言。
簡擇法 極簡擇 遍尋求 遍伺察
答依慧根說此差別義。亦如聲聞地應知。所餘善根信等攝故。其差別義無復可得。
問于幾根處立身念住。答七。問于幾根處立受念住。答五。問于幾根處立心念住。答一。問于幾根處立法念住。答最後八及命根。
問幾根最勝苦諦依處。答
【現代漢語翻譯】 現代漢語譯本：問：如果天魔（Deva Mara）或梵天（Brahma）出現，有沒有如法的方法可以引導人們脫離困境？答：這是依據信根（Śradhā-indriya，信的力量）而說的。這顯示了信在聞、思、修（śruta-cintā-bhāvanā）中，對於勝解（adhimukti，殊勝的理解）的堅定意義。而且，這種堅定會隨著所信解的方便而顯示出來。也就是說，像智生主（Prajapati）、最清凈、最殊勝的人都不能動搖這種信念，更何況是普通人。而且，堅定的意義還有差別，就是說，這種信是深刻而穩固的，因為世間的善決定了勝解，是出世間勝解的根本。而且，由於出世間的清凈勝解所建立的緣故。應當知道，最初是標句，後面兩個是釋句。
問：世尊（Bhagavān）依據什麼根處，說了這樣的話？
『安住于有勢力，有勤奮，有勇健，堅猛，對於諸善法中，常不捨棄善的軛。』
答：這是依據精進根（Vīrya-indriya，精進的力量）而說的。這個精進根略微顯示了它的相的差別，有五種：披甲精進、方便精進、不下精進、無動精進、無喜足精進。問：世尊依據什麼根處，說了這樣的話？
『念等念，隨念，別念，不忘念，心明記無失，無忘無失法。』
答：這是依據念根（Smṛti-indriya，唸的力量）而說的。這些差別的意義，應當如《攝異門分》（Saṃgraha-vibhāga）中所說的那樣去理解。問：世尊依據什麼根處，說了這樣的話？
『令心住，等住，安住與近住，調寂靜，寂止，一趣等持性。』
答：這是依據定根（Samādhi-indriya，定的力量）而說的。這些差別的意義，應當如《聲聞地》（Śrāvakabhūmi）中所說的那樣去理解。問：世尊依據什麼根處，說了這樣的話？
『簡擇法，極簡擇，遍尋求，遍伺察。』
答：這是依據慧根（Prajñā-indriya，慧的力量）而說的。這些差別的意義，也應當如《聲聞地》（Śrāvakabhūmi）中所說的那樣去理解。其餘的善根，都包含在信等根中，所以它們的差別意義就沒有什麼可以再說的了。
問：在幾個根處可以建立身念住（Kāya-smṛtyupasthāna，對身體的覺察）？答：七個。問：在幾個根處可以建立受念住（Vedanā-smṛtyupasthāna，對感受的覺察）？答：五個。問：在幾個根處可以建立心念住（Citta-smṛtyupasthāna，對心的覺察）？答：一個。問：在幾個根處可以建立法念住（Dharma-smṛtyupasthāna，對法的覺察）？答：最後八個以及命根（Jīvitendriya，生命力）。
問：哪幾個根是最殊勝的苦諦（Duḥkha-satya，苦的真諦）的依據？答：
【English Translation】 English version: Question: If a Deva Mara (天魔，demon of desire) or Brahma (梵天，creator god) appears, is there a Dharma-abiding way to guide people to escape from difficulties? Answer: This is based on the Śradhā-indriya (信根，faculty of faith). This shows the firm meaning of faith in hearing, thinking, and cultivating (śruta-cintā-bhāvanā) for adhimukti (勝解，superior understanding). Moreover, this firmness is displayed according to the skillful means of what is believed and understood. That is to say, even those like Prajapati (智生主，lord of creation), the purest, and the most supreme cannot shake this faith, let alone ordinary people. Furthermore, the meaning of firmness has differences, that is, this faith is deep and solid because worldly goodness determines superior understanding and is the root of supramundane superior understanding. Moreover, it is established by supramundane pure superior understanding. It should be known that the first is the statement, and the latter two are explanations.
Question: Based on which faculty did the Bhagavan (世尊，the Blessed One) say such words?
'Dwelling in strength, with diligence, with courage, firm and vigorous, in all good dharmas, constantly not abandoning the yoke of goodness.'
Answer: This is based on the Vīrya-indriya (精進根，faculty of vigor). This faculty of vigor slightly shows its differences in characteristics, having five types: armored vigor, skillful means vigor, unyielding vigor, immovable vigor, and uncontentious vigor. Question: Based on which faculty did the Bhagavan say such words?
'Mindfulness, equal mindfulness, recollection, distinct mindfulness, unforgetting mindfulness, the mind clearly remembers without loss, without forgetting, without loss of Dharma.'
Answer: This is based on the Smṛti-indriya (念根，faculty of mindfulness). The meaning of these differences should be understood as explained in the Saṃgraha-vibhāga (攝異門分，Compendium of Categories). Question: Based on which faculty did the Bhagavan say such words?
'Causing the mind to abide, equally abide, dwell and closely dwell, tame, quiet, cease, one-pointedness, equanimity.'
Answer: This is based on the Samādhi-indriya (定根，faculty of concentration). The meaning of these differences should be understood as explained in the Śrāvakabhūmi (聲聞地，Hearer's Stage). Question: Based on which faculty did the Bhagavan say such words?
'Selecting dharmas, extremely selecting, thoroughly seeking, thoroughly investigating.'
Answer: This is based on the Prajñā-indriya (慧根，faculty of wisdom). The meaning of these differences should also be understood as explained in the Śrāvakabhūmi (聲聞地，Hearer's Stage). The remaining good roots are included in the faculties of faith, etc., so there is nothing more to say about their different meanings.
Question: In how many faculties can the Kāya-smṛtyupasthāna (身念住，mindfulness of the body) be established? Answer: Seven. Question: In how many faculties can the Vedanā-smṛtyupasthāna (受念住，mindfulness of feeling) be established? Answer: Five. Question: In how many faculties can the Citta-smṛtyupasthāna (心念住，mindfulness of the mind) be established? Answer: One. Question: In how many faculties can the Dharma-smṛtyupasthāna (法念住，mindfulness of phenomena) be established? Answer: The last eight and the Jīvitendriya (命根，faculty of vitality).
Question: Which faculties are the most supreme basis for the Duḥkha-satya (苦諦，truth of suffering)? Answer:
九。問幾根最勝集諦依處。答五。問幾根滅諦依處。答一切。問幾根道諦依處。答最後八。問依幾根處善思所思。答九。問依幾根處善說所說。答十。問依幾根處善作所作。答十六。如是惡思所思。惡說所說。惡作所作。如應當知問幾根最勝惑業依處。答九。問依幾根處起煩惱業。答五。問依幾根處斷煩惱業。答最後八。
問由幾根故領納一切世出世間所有吉祥。答除二。問由幾根故領納一切吉祥敗壞。答十一。問幾根能引所有吉祥。答最後八。複次如世尊言。諸受欲者略有五種作吉祥法。謂忍辱。柔和。觀人而舍。行賢善行。及不放逸。云何忍辱。謂由三種行相應知。一不忿怒。二不報怨。三不懷惡。若別分別乃有十種。一已受怨害忍。二現前怨害忍。三慮恐怨害忍。四饒益怨憎忍。五損害親友忍。六一切怨害忍。七一切因怨害忍。八受教怨害忍。九擇力怨害忍。十自性怨害忍。如是一切總說名為耐違害忍。云何柔和。謂性賢善。由身語意將護於他令無惱害。若他所有無罪喜樂未生令生。生已隨護。有罪憂苦若未生者遮令不生。若已生者方便令脫。此中忍辱耐他違害。柔和於他不作違損。如是名為二種差別。當知觀人二時差別。一攝受時。二處置時。于攝受時應以五相觀察其人然後攝受。一由歸誠。二由技能
【現代漢語翻譯】 現代漢語譯本 九、問：有幾種根是最殊勝的集諦（Samudaya-satya，苦之集起）所依賴之處？答：五種。問：有幾種根是滅諦（Nirodha-satya，苦之止滅）所依賴之處？答：一切。問：有幾種根是道諦（Marga-satya，滅苦之道）所依賴之處？答：最後的八種。問：依靠幾種根才能善於思考所應思考的？答：九種。問：依靠幾種根才能善於說所應說的？答：十種。問：依靠幾種根才能善於做所應做的？答：十六種。同樣，對於惡思所思、惡說所說、惡作所作，也應當如是瞭解。 問：有幾種根是最殊勝的迷惑和業力所依賴之處？答：九種。問：依靠幾種根會生起煩惱業？答：五種。問：依靠幾種根能斷除煩惱業？答：最後的八種。
問：通過幾種根才能領納一切世間和出世間的所有吉祥？答：除了兩種。問：通過幾種根才能領納一切吉祥的敗壞？答：十一種。問：有幾種根能夠引來所有的吉祥？答：最後的八種。此外，正如世尊所說，受用慾望的人略有五種方法可以創造吉祥，即忍辱（ksanti，忍耐）、柔和（mardava，溫和）、觀人而舍（upeksha，捨棄）、行賢善行（kalyana-caritra，善良的行為）以及不放逸（apramada，不懈怠）。什麼是忍辱？通過三種行為相應可知：一是不忿怒，二是不報怨，三是不懷惡。如果分別來說，則有十種：一是已受怨害的忍，二是現前怨害的忍，三是慮恐怨害的忍，四是饒益怨憎的忍，五是損害親友的忍，六是一切怨害的忍，七是一切因怨害的忍，八是受教怨害的忍，九是擇力怨害的忍，十是自性怨害的忍。像這樣，一切總的來說都叫做耐違害忍。什麼是柔和？是指天性賢善，通過身語意來照顧他人，使他人沒有惱害。如果他人所有沒有罪過的喜樂，尚未生起就令其生起，生起后就隨順守護。有罪過的憂苦，如果尚未生起就遮止令其不生，如果已經生起就方便令其脫離。這裡，忍辱是忍耐他人違逆損害，柔和是對他人不作違逆損害。像這樣叫做兩種差別。應當知道觀人在兩種時候的差別：一是攝受時，二是處置時。在攝受時，應當以五種相來觀察其人，然後攝受：一是由於歸誠，二是由於技能。
【English Translation】 English version 9. Question: How many roots are the most excellent bases of the Samudaya-satya (Truth of the Origin of Suffering)? Answer: Five. Question: How many roots are the bases of the Nirodha-satya (Truth of the Cessation of Suffering)? Answer: All. Question: How many roots are the bases of the Marga-satya (Truth of the Path to the Cessation of Suffering)? Answer: The last eight. Question: Relying on how many roots can one think well about what should be thought about? Answer: Nine. Question: Relying on how many roots can one speak well about what should be spoken? Answer: Ten. Question: Relying on how many roots can one do well what should be done? Answer: Sixteen. Likewise, one should understand in the same way regarding evil thoughts, evil speech, and evil actions. Question: How many roots are the bases of the most excellent delusion and karma? Answer: Nine. Question: Relying on how many roots does one generate afflictive karma? Answer: Five. Question: Relying on how many roots can one cut off afflictive karma? Answer: The last eight.
Question: Through how many roots does one experience all auspiciousness in the mundane and supramundane realms? Answer: Except for two. Question: Through how many roots does one experience the ruin of all auspiciousness? Answer: Eleven. Question: How many roots can attract all auspiciousness? Answer: The last eight. Furthermore, as the World Honored One said, those who enjoy desires have roughly five ways to create auspiciousness: namely, ksanti (patience), mardava (gentleness), upeksha (equanimity), kalyana-caritra (virtuous conduct), and apramada (diligence). What is patience? It is known through correspondence with three actions: first, not being angry; second, not retaliating; third, not harboring malice. If distinguished separately, there are ten types: first, patience with harm already received; second, patience with harm currently being received; third, patience with the fear of harm; fourth, patience by benefiting enemies; fifth, patience with harm to relatives and friends; sixth, patience with all harm; seventh, patience with all causes of harm; eighth, patience with harm from instruction; ninth, patience with selective strength; tenth, patience with inherent nature. Thus, all of these are generally called 'enduring harmful opposition'. What is gentleness? It refers to being virtuous by nature, protecting others through body, speech, and mind, so that they have no harm. If others have joy and happiness without fault that has not yet arisen, cause it to arise; and after it has arisen, protect it. If there is sinful suffering that has not yet arisen, prevent it from arising; and if it has already arisen, facilitate its release. Here, patience is enduring the opposition and harm of others, while gentleness is not causing opposition and harm to others. Thus, these are called two differences. One should know the difference in two times when observing people: first, when accepting them; second, when dealing with them. When accepting them, one should observe the person with five aspects before accepting them: first, due to sincerity; second, due to skill.
。三由智慧。四由行跡。五由廉儉。于處置時亦以五相觀察其人然後處置。一堪處事業置事業中。二堪處思業置思業中。三堪處和業置和業中。四堪處護身財業置護身財業中。五堪處法業置法業中。舍略有五。一田地舍。二財物舍。三隨宜舍。四飲食舍。五最勝舍。此中舍相舍具名舍。賢善行者。為性於他無所違負。無所欺誑無所違負。復有五種。一無顛倒違負。二無委信違負。三無承事違負。四無契約違負。五無他方便違負。不放逸者。謂修習諸善法。防護不善心。因果相屬故俱應為彼相。此復有五種應知。一求財不放逸。二守財不放逸。三護身不放逸。四護名不放逸。五行法不放逸。如是一切總有五力能生吉祥。一善尸羅力。二善朋友力。三無弊吝力。四可委信力。五法力。當知吉祥亦有五種。一眾所愛樂。二富貴自在。三怨敵退伏。四饒益所依。五往諸善趣。前四種力總能生起四種吉祥。第五一力能生第五。
問幾根先煩惱業之所感得。答八。問幾根名色為緣。答一。問幾根觸為緣。答五。問幾根策勵為緣。答八。問幾根應防護。答八。問幾根應調靜。答一。問幾根應寂止。答五。問幾根自性調順寂靜寂止。復能調伏寂靜寂止。答八。云何諸根舍。謂同分界地諸根滅餘生起。云何諸根棄。謂不同分界地諸
【現代漢語翻譯】 現代漢語譯本：處置事務有五個方面需要考慮：一是由家族背景。二是由能力。三是由智慧。四是由行為表現。五是由廉潔節儉。在安排事務時，也要用這五個方面來觀察這個人，然後進行安排。一是適合處理事業的，就安排在事業的位置上。二是適合思考策劃的，就安排在思考策劃的位置上。三是適合協調關係的，就安排在協調關係的位置上。四是適合保護自身財產的，就安排在保護自身財產的位置上。五是適合修行佛法的，就安排在修行佛法的位置上。 佈施捨棄有五種：一是田地佈施。二是財物佈施。三是隨自己能力方便的佈施。四是飲食佈施。五是最殊勝的佈施。這裡所說的佈施，佈施的行為和工具都稱為佈施。賢善的行為者，其本性是對他人沒有虧欠，沒有欺騙，沒有違背承諾。沒有違背承諾又有五種情況：一是沒有顛倒是非的違背承諾。二是沒有辜負信任的違背承諾。三是沒有履行承事的違背承諾。四是沒有遵守契約的違背承諾。五是沒有通過其他不正當手段的違背承諾。 不放逸的人，是指修習各種善法，防護不善的心念。因為因果相互關聯，所以這兩方面都應該作為不放逸的表現。這又有五種情況應該瞭解：一是求財時不放逸。二是守護財產時不放逸。三是保護自身時不放逸。四是維護名譽時不放逸。五是修行佛法時不放逸。像這樣，總共有五種力量能夠產生吉祥：一是良好的戒律（善尸羅力，Śīla）的力量。二是良好的朋友（善朋友力，Kalyāṇa-mittatā）的力量。三是沒有慳吝（無弊吝力）的力量。四是值得信任（可委信力）的力量。五是佛法（法力，Dharma）的力量。應當知道吉祥也有五種：一是受大眾喜愛。二是富貴自在。三是怨敵退伏。四是對所依靠的人有饒益。五是往生到各種善道。前四種力量總能產生前四種吉祥，第五種力量能產生第五種吉祥。 問：有幾種根（Indriya）是先前的煩惱業所感得的？答：八種。 問：有幾種根是以名色（Nāmarūpa）為緣的？答：一種。 問：有幾種根是以觸（Sparśa）為緣的？答：五種。 問：有幾種根是以策勵為緣的？答：八種。 問：有幾種根應該防護？答：八種。 問：有幾種根應該調伏安靜？答：一種。 問：有幾種根應該寂靜止息？答：五種。 問：有幾種根自性調順寂靜止息，又能調伏寂靜止息？答：八種。 問：什麼是諸根的捨棄？答：是指在同一類別的境界中，諸根滅去，其他的根生起。 問：什麼是諸根的遺棄？答：是指在不同類別的境界中，諸根...
【English Translation】 English version: There are five aspects to consider when handling affairs: first, family background; second, ability; third, wisdom; fourth, behavior; and fifth, integrity and frugality. When arranging affairs, one should also observe the person in these five aspects before making arrangements. First, those who are suitable for handling business affairs should be placed in business positions. Second, those who are suitable for thinking and planning should be placed in thinking and planning positions. Third, those who are suitable for coordinating relationships should be placed in coordinating relationship positions. Fourth, those who are suitable for protecting their own property should be placed in positions to protect their own property. Fifth, those who are suitable for practicing the Dharma should be placed in positions to practice the Dharma. There are five types of giving: first, giving land; second, giving wealth; third, giving according to one's ability and convenience; fourth, giving food and drink; and fifth, giving the most excellent things. Here, giving, the act of giving, and the tools of giving are all called giving. A virtuous practitioner is by nature without owing anything to others, without deceiving, and without breaking promises. There are five situations where promises are not broken: first, not breaking promises by reversing right and wrong; second, not breaking promises by betraying trust; third, not breaking promises by failing to fulfill obligations; fourth, not breaking promises by failing to abide by contracts; and fifth, not breaking promises by using other improper means. A non-negligent person refers to cultivating various good dharmas and protecting against unwholesome thoughts. Because cause and effect are interconnected, both aspects should be regarded as manifestations of non-negligence. There are five situations that should be understood: first, not being negligent when seeking wealth; second, not being negligent when guarding wealth; third, not being negligent when protecting oneself; fourth, not being negligent when maintaining one's reputation; and fifth, not being negligent when practicing the Dharma. In this way, there are a total of five powers that can generate auspiciousness: first, the power of good discipline (Śīla); second, the power of good friends (Kalyāṇa-mittatā); third, the power of non-stinginess; fourth, the power of trustworthiness; and fifth, the power of the Dharma (Dharma). It should be known that there are also five types of auspiciousness: first, being loved by the masses; second, being wealthy and free; third, enemies retreating and surrendering; fourth, benefiting those who rely on you; and fifth, being reborn in various good realms. The first four powers can generate the first four types of auspiciousness, and the fifth power can generate the fifth type of auspiciousness. Question: How many faculties (Indriya) are obtained as a result of previous afflictive karma? Answer: Eight. Question: How many faculties are conditioned by name and form (Nāmarūpa)? Answer: One. Question: How many faculties are conditioned by contact (Sparśa)? Answer: Five. Question: How many faculties are conditioned by exertion? Answer: Eight. Question: How many faculties should be protected? Answer: Eight. Question: How many faculties should be tamed and quieted? Answer: One. Question: How many faculties should be pacified and stilled? Answer: Five. Question: How many faculties are by nature tamed, harmonious, quiet, and stilled, and can also tame, harmonize, quiet, and still? Answer: Eight. Question: What is the abandonment of the faculties? Answer: It refers to the cessation of the faculties in the same category of realm, and the arising of other faculties. Question: What is the rejection of the faculties? Answer: It refers to the faculties in different categories of realms...
根滅餘生起。云何諸根斷。謂斷彼繫縛一切煩惱。云何諸根退。謂世間興盛若定若生所有失壞。問聲聞獨覺菩薩諸根有何差別。答當知差別略有五種。一品類差別。二任持差別。三罥索差別。四正行差別。五證得差別。品類差別者。諸菩薩根其性上品。聲聞獨覺所有諸根軟品中品。任持差別者。諸菩薩根一切明處善巧任持。聲聞獨覺所有諸根一分明處善巧任持。罥索差別者。諸菩薩根大悲所罥。聲聞獨覺根不如是。正行差別者。諸菩薩根自利利他正行現前。聲聞獨覺所有諸根自利現前。證得差別者。諸菩薩根證得無上大菩提果。聲聞獨覺所有諸根證得下中二菩提果。問若補特伽羅依未至定修諦現觀。彼得果時起初靜慮喜根現前。為不起耶。答有一能起。有一不起。若有利根眾多善本之所資助。彼能現起。非余。問幾根入初靜慮。答八。后三一分能入。一分不能。如初靜慮第二亦爾。第三亦八。然非即彼第四靜慮及無色定。七根能入。后三有一能入。有一不能。問幾根得預流果。答或一或八或二或九得一來果。憂根雖道所依非道攝故。此中不取。喜根非堅住故此亦不取。若通取者當增其數。問幾根得不還果。答或十一或二憂根道理如前應知。問幾根得阿羅漢果。答或一或十。
如經言。于上解脫希求憂戚。云何希
。謂修行者作如是念。是處眾聖能具足住。求云何。謂修行者作如是念。我於是處當具足住。戚云何。謂于下劣不生喜足。憂云何。謂于無上心生思慕。此中預流一來於一切種皆圓滿。故建立憂根。若不還果雖有初二餘二無故。不立憂根。唯善法欲。
問頗有依止喜根能捨喜根憂根舍根耶。答有謂依出離喜根為依止故。舍依耽嗜三根。問頗有依止憂根舍憂根耶。答有。謂依出離為依止故。舍依耽嗜。問頗有依止舍根舍舍根耶。答有。謂依一性舍為依止故。舍依種種性舍。無所依舍為依止故。舍依一性舍。得預流果時未知欲知根。亦滅亦舍。非起而棄非斷非退。得阿羅漢果時已知根道理。應知亦爾。
問幾補特伽羅有練根耶。答一切有學及無學五退思護住堪達種性。非諸獨覺亦非菩薩。性利根故。問若預流者修練根時。既得練根亦證一來果耶。答證。問亦證不還果耶。答不證。對治難得故。所應得義極廣大故。問若不還者修練根時。既得練根亦進離欲耶。答進。問亦證阿羅漢果耶。答不證。由前因故。轉根已后一切皆證。問何故轉根。答于薄少升進不生喜足故。為植引發勝定力故。為植多聞力故。為植論議抉擇力故。為植觀察甚深法忍力故。
問諸菩薩未知欲知等三根云何建立。答于勝解行地建立初
根。于凈增上意樂地等立第二根。于如來地立第三根。
問由幾種滿名學滿耶。答由三種滿。一根滿。謂利根。二定滿。謂八解脫定。三果滿。謂不還果。若諸無學得有二滿。一根滿。謂不動法。二定滿。如前應知。一切無學皆由果滿說名為滿。
問如說諸根不調不守不護不防亦不修習。此差別名有何義耶。答略說由四因緣。諸根名不調伏。謂簡擇力為依止故。于諸境界若不應縱諸根之者。便起加行令不縱逸。若應縱者便起加行縱彼諸根。護諸煩惱令不現起。斷對治力為依止故。即于如前所說境界。為性無著為性煩惱不復現行。若無是四調諸根者。當知彼根名不調伏。由不守故不護故不防故不修故。若有是四調諸根者。當知與彼四種相違。名為調伏乃至修習。云何不調伏者能引眾苦。謂能生六種苦故。一擾惱住所生苦。二他所擯黜苦。三他所譏毀苦。四追悔所生苦。五往生惡趣苦。六生等諸苦。若有諸根善調伏者。當知與此相違斷六種苦引諸快樂。問十四種根三聚有情。為十四攝三。三攝十四耶。答三攝十四。非十四攝三。不攝何等。謂外處少分。三聚有情者。謂欲界色界無色界。問五根三受。為五攝三。三攝五耶。答更互相攝。
問五根三十七覺品法。為五攝三十七。三十七攝五耶。答三十七攝
【現代漢語翻譯】 現代漢語譯本：根。在凈增上意樂地等處建立第二根。在如來地建立第三根。
問：由幾種圓滿稱為學滿呢？答：由三種圓滿。一、根圓滿，指利根。二、定圓滿，指八解脫定。三、果圓滿，指不還果（Anagamin）。如果各位無學（Arhat）得到兩種圓滿。一、根圓滿，指不動法。二、定圓滿，如前所述。一切無學都因為果圓滿而被稱作圓滿。
問：如果說諸根不調伏、不守護、不保護、不防範，也不修習，這些差別名稱有什麼意義呢？答：簡略地說，由於四種因緣，諸根被稱為不調伏。一、以簡擇力為依止，對於不應該放縱諸根的境界，便開始努力使它們不放縱。如果應該放縱的，便開始努力放縱那些諸根。守護諸煩惱，使它們不顯現。二、以斷對治力為依止，對於如前所說的境界，以無著為性，煩惱不再現行。如果沒有這四種調伏諸根的方法，應當知道那些根被稱為不調伏，因為不守護、不保護、不防範、不修習的緣故。如果有這四種調伏諸根的方法，應當知道與那四種相反，被稱為調伏乃至修習。怎樣不調伏的人會招致眾苦呢？因為能產生六種苦的緣故。一、擾惱住所產生的苦。二、被他人擯棄的苦。三、被他人譏諷譭謗的苦。四、追悔所產生的苦。五、往生惡趣的苦。六、生等諸苦。如果有諸根善於調伏的人，應當知道與此相反，斷除六種苦，帶來各種快樂。問：十四種根和三聚有情（眾生分類，包括欲界、色界和無色界）是十四種根包含三聚有情，還是三聚有情包含十四種根呢？答：三聚有情包含十四種根。不是十四種根包含三聚有情。不包含哪些呢？指外處少分。三聚有情指欲界、色界、無色界。
問：五根和三種感受（苦、樂、舍）是五根包含三種感受，還是三種感受包含五根呢？答：互相包含。
問：五根和三十七覺品法（菩提的三十七個方面）是五根包含三十七覺品法，還是三十七覺品法包含五根呢？答：三十七覺品法包含五根。
【English Translation】 English version: Root. The second root is established in the ground of pure increased intention, and so on. The third root is established in the Tathagata ground (Tathagatabhumi).
Question: By how many kinds of fulfillment is it called 'fulfillment of learning'? Answer: By three kinds of fulfillment. First, fulfillment of root, referring to sharp faculties. Second, fulfillment of samadhi (concentration), referring to the eight liberations. Third, fulfillment of fruit, referring to the fruit of Anagamin (non-returner). If all Arhats (non-learners) attain two kinds of fulfillment: first, fulfillment of root, referring to immovable dharma; second, fulfillment of samadhi, as previously mentioned. All Arhats are called 'fulfilled' because of the fulfillment of fruit.
Question: As it is said that the faculties are not tamed, not guarded, not protected, not defended, and not cultivated, what is the meaning of these different names? Answer: Briefly speaking, due to four causes, the faculties are called 'untamed'. First, relying on the power of discernment, regarding the realms where the faculties should not be indulged, one makes effort to prevent them from being indulged. If they should be indulged, one makes effort to indulge those faculties. Guarding the afflictions, preventing them from arising. Second, relying on the power of antidote, regarding the realms mentioned earlier, with non-attachment as their nature, afflictions no longer arise. If there are not these four ways to tame the faculties, know that those faculties are called 'untamed' because they are not guarded, not protected, not defended, and not cultivated. If there are these four ways to tame the faculties, know that they are the opposite of those four, and are called 'tamed' and even 'cultivated'. How can those who are not tamed bring about suffering? Because they can generate six kinds of suffering. First, the suffering arising from disturbing one's dwelling. Second, the suffering of being rejected by others. Third, the suffering of being ridiculed and slandered by others. Fourth, the suffering arising from regret. Fifth, the suffering of being reborn in evil realms. Sixth, the suffering of birth and so on. If there are those whose faculties are well-tamed, know that they are the opposite of this, cutting off the six kinds of suffering and bringing about various kinds of happiness. Question: Do the fourteen roots contain the three realms of sentient beings (categories of beings, including the desire realm, form realm, and formless realm), or do the three realms of sentient beings contain the fourteen roots? Answer: The three realms of sentient beings contain the fourteen roots. It is not that the fourteen roots contain the three realms of sentient beings. What is not contained? Referring to a small part of external realms. The three realms of sentient beings refer to the desire realm, the form realm, and the formless realm.
Question: Do the five roots contain the three feelings (suffering, pleasure, neutral), or do the three feelings contain the five roots? Answer: They contain each other.
Question: Do the five roots contain the thirty-seven factors of enlightenment (thirty-seven aspects of Bodhi), or do the thirty-seven factors of enlightenment contain the five roots? Answer: The thirty-seven factors of enlightenment contain the five roots.
五。非五攝三十七。不攝何等。謂語業命喜安舍。如是或六或四彼所不攝。
問五根三根。為五攝三。三攝五耶。答三攝五。非五攝三。不攝何等。謂意樂喜舍根問九遍知幾根攝。答此九遍知斷遍知攝故。非根所攝。何等為九。謂欲系苦集見所斷斷。是初遍知。色無色系苦集見所斷斷。第二遍知。欲系滅見所斷斷。第三遍知。色無色系滅見所斷斷。第四遍知。欲系道見所斷斷。第五遍知。色無色系道見所斷斷。第六遍知。下分結斷。第七遍知。色愛盡第八遍知。無色愛盡第九遍知。當知遍知略由二緣而得建立。一通達諦斷故。二永度界斷故。由相同分界不同分及同分故。立二遍知。相不同分界不同分及同分故立四遍知。永度劣界故立一遍知。永度中界故立一遍知。永度妙界故立一遍知。
問諸相隨好力無畏等不共佛法幾根攝耶。答諸相隨好。舌根及四根依處所攝。何等為四。謂身根。男根。眼根。舌根。諸佛十力。如來身中慧根所攝。及具知根四無所畏。五根所攝。及即此一。如無所畏不護亦爾。三種念住非根所攝。然六根所引無貪無瞋所攝。大悲亦彼所引無瞋無癡所攝。非根所攝。無忘失法如力應知。佛一切種妙智亦爾。永斷習氣非根所攝。然是六根所證煩惱永斷所攝。問諸煩惱品所有粗重。阿羅漢等
【現代漢語翻譯】 現代漢語譯本： 五。非五攝（五根的集合）三十七（三十七道品）。不攝何等？謂語業、命、喜、安、舍。如是或六或四彼所不攝。 問：五根三根。為五攝三。三攝五耶？答：三攝五。非五攝三。不攝何等？謂意樂、喜、舍根。問：九遍知幾根攝？答：此九遍知斷遍知攝故。非根所攝。何等為九？謂欲系苦集見所斷斷。是初遍知。色無色系苦集見所斷斷。第二遍知。欲系滅見所斷斷。第三遍知。色無色系滅見所斷斷。第四遍知。欲系道見所斷斷。第五遍知。色無色系道見所斷斷。第六遍知。下分結斷。第七遍知。色愛盡第八遍知。無色愛盡第九遍知。當知遍知略由二緣而得建立。一通達諦斷故。二永度界斷故。由相同分界不同分及同分故。立二遍知。相不同分界不同分及同分故立四遍知。永度劣界故立一遍知。永度中界故立一遍知。永度妙界故立一遍知。 問：諸相隨好、力、無畏等不共佛法幾根攝耶？答：諸相隨好。舌根及四根依處所攝。何等為四？謂身根、男根、眼根、舌根。諸佛十力。如來身中慧根所攝。及具知根四無所畏。五根所攝。及即此一。如無所畏不護亦爾。三種念住非根所攝。然六根所引無貪無瞋所攝。大悲亦彼所引無瞋無癡所攝。非根所攝。無忘失法如力應知。佛一切種妙智亦爾。永斷習氣非根所攝。然是六根所證煩惱永斷所攝。問：諸煩惱品所有粗重。阿羅漢等
【English Translation】 English version: Five. The thirty-seven (thirty-seven factors of enlightenment) are not encompassed by the five (the collection of five roots). What are not encompassed? Namely, verbal action (語業), life (命), joy (喜), ease (安), and equanimity (舍). Thus, either six or four are not encompassed by them. Question: Do the five roots encompass the three roots, or do the three roots encompass the five? Answer: The three encompass the five, but the five do not encompass the three. What is not encompassed? Namely, intention (意樂), joy (喜), and the root of equanimity (舍根). Question: How many roots encompass the nine pervasive knowledges? Answer: These nine pervasive knowledges are encompassed by the knowledge of cessation (斷遍知), therefore they are not encompassed by the roots. What are the nine? Namely, the cessation of what is to be abandoned by seeing the suffering and origination in the desire realm (欲系苦集見所斷斷), which is the first pervasive knowledge. The cessation of what is to be abandoned by seeing the suffering and origination in the form and formless realms (色無色系苦集見所斷斷), which is the second pervasive knowledge. The cessation of what is to be abandoned by seeing the cessation in the desire realm (欲系滅見所斷斷), which is the third pervasive knowledge. The cessation of what is to be abandoned by seeing the cessation in the form and formless realms (色無色系滅見所斷斷), which is the fourth pervasive knowledge. The cessation of what is to be abandoned by seeing the path in the desire realm (欲系道見所斷斷), which is the fifth pervasive knowledge. The cessation of what is to be abandoned by seeing the path in the form and formless realms (色無色系道見所斷斷), which is the sixth pervasive knowledge. The abandonment of the lower fetters (下分結斷), which is the seventh pervasive knowledge. The exhaustion of desire for form (色愛盡), which is the eighth pervasive knowledge. The exhaustion of desire for the formless (無色愛盡), which is the ninth pervasive knowledge. It should be known that pervasive knowledge is established primarily through two conditions: first, through understanding and abandoning the truths; second, through permanently transcending the realms. Because of the same division and different divisions of realms, and the same division, two pervasive knowledges are established. Because of different divisions of aspects and different divisions of realms, and the same division, four pervasive knowledges are established. Because of permanently transcending the inferior realm, one pervasive knowledge is established. Because of permanently transcending the intermediate realm, one pervasive knowledge is established. Because of permanently transcending the excellent realm, one pervasive knowledge is established. Question: How many roots encompass the marks and minor marks (相隨好), powers (力), fearlessnesses (無畏), and other unique qualities of the Buddha (不共佛法)? Answer: The marks and minor marks are encompassed by the tongue root and the support of the four roots. What are the four? Namely, the body root (身根), the male root (男根), the eye root (眼根), and the tongue root (舌根). The ten powers of the Buddhas are encompassed by the wisdom root (慧根) in the body of the Tathagata, and the root of complete knowledge (具知根). The four fearlessnesses are encompassed by the five roots, and also by just this one. Just as with fearlessness, non-protection is also like that. The three kinds of mindfulness (三種念住) are not encompassed by the roots, but are encompassed by non-greed (無貪) and non-hatred (無瞋) induced by the six roots. Great compassion (大悲) is also induced by them and encompassed by non-hatred (無瞋) and non-delusion (無癡), and is not encompassed by the roots. The non-forgetting dharma (無忘失法) should be understood as with the powers. The Buddha's all-knowing wisdom (佛一切種妙智) is also like that. The permanent severing of habitual tendencies (永斷習氣) is not encompassed by the roots, but is encompassed by the permanent severing of afflictions attained by the six roots. Question: The coarseness of all the categories of afflictions, the Arhats, etc.
永斷無餘。復有何品粗重。阿羅漢等所未能斷。由斷此故說名如來永斷習氣。答異熟品粗重。阿羅漢等所未能斷。唯有如來名究竟斷。
問如經言。有四種食皆能長養諸根大種。云何四食。云何長養諸根大種。答段食。觸食意思食識食。由此四種長養五色根及意根並根所依所有大種。問云何段食。答諸所食啖。若能長養諸根大種。與此相違當知非食。如段食餘食非食應知亦爾。
問段食云何能作食事。乃至識食亦爾。答若諸段食能攝益識令其強盛。由此長養諸根大種亦令強盛。觸能攝受若喜若樂若舍一分。由此復能攝益諸識。由攝益故復能長養諸根大種。意思為欲證得可愛境界相故。依正方便起染不染希望喜根。緣未來境攝益於識。由此長養諸根大種。如是三食攝益其識。由體增盛及緣現在未來生故。識復長養諸根大種故立四食。問云何識與意根為食。答由三資持所任持故。能與後後為增盛因。令彼得生。問何故眠夢梵行等至。皆能長養諸根大種而不立食。答有二種長養。一攝受別義長養。二令無損害長養。眠夢等法於後長養雖能長養。於前即非。是故不立。問何故命根能任持身而不立食。答若離於食彼終不能長養身故。問何等段食名粗。答若非天所食。問何等名細。答諸天所食。由彼食已即于身中便自
{ "translations": [ "現代漢語譯本：永遠斷除乾淨，不再有任何殘留。還有什麼品類的粗重煩惱，是阿羅漢等聖者未能斷除的？因為斷除了這些，所以才被稱為如來永遠斷除了習氣？回答是異熟果報所帶來的粗重煩惱，是阿羅漢等聖者未能斷除的，只有如來才能夠究竟斷除。", "", "問：如經文所說，有四種食物都能夠滋養諸根（indriya，感覺器官）和大種（mahābhūta，四大元素），什麼是四食？又如何滋養諸根和大種？答：是段食（kabaḍiṃkārāhāra，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 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खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 खाद्य，粗 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消化非漸次故。問何等觸意思識食名粗。答若在欲界。問何等名細。答若在色無色界。問何等名為已生有情。答若於現在已生增長。問何等名為求有有情。答若有希求未來諸有。問何等名住。答若無損害長養。問何等名安。答若攝受長養。問已生有情云何由食而得安住。答如前所說道理應知。問求有有情云何由食攝受。答由三門故二種雜染增長。謂業煩惱二種雜染依識而有。由三門雜染資長識故。諸求有者于無間生攝受余有。問段食何時建立為食。答于變壞時若受用時建立。觸食由彼攝受方得增益。是故段食三處所攝。謂香味觸建立為食。不立色處由彼要至味勢熟等變壞之位方損益故。或有段物于受用時有所損害。于變壞時方能攝益。如苦辛等。或有段物于受用時暫為攝益。于變壞時乃為損害。如有甘美所不宜物。故變壞時方立為食。非受用時。問更有所餘眾多行法住因可得。謂生先業神通因緣合會離障。何故但說此四為食。答以多分故。易覺知故。于諸念住易趣入故。于日日分易資養故。唯此四種應顯為食。那落迦中無有段食。定地諸天亦復如是。諸那落迦多由先業力所任持而得久住。雖有廣大諸根大種損害因緣而不能死。然彼亦有諸微細風。隨入身份以之為食。難可了知。是故不說。問諸根依身轉。亦依境界耶。
【現代漢語翻譯】 現代漢語譯本 消化不是漸進的，所以提問：哪些是粗的觸、意思、識、食、名？回答：如果在欲界。 提問：哪些是細的？回答：如果在色界和無色界。 提問：哪些被稱為已生有情？回答：如果在現在已經出生並增長。 提問：哪些被稱為求有有情？回答：如果有人希望得到未來的存在。 提問：什麼叫做住？回答：如果沒有損害，並且能夠生長。 提問：什麼叫做安？回答：如果能夠被攝受和滋養。 已生有情如何通過食物而得到安住？回答：如前面所說的道理應該知道。 求有有情如何通過食物被攝受？回答：通過三個方面，兩種雜染增長。所謂的業和煩惱兩種雜染依賴於識而存在。由於這三個方面的雜染滋養增長了識，所以那些尋求存在的人在無間隙的生命中攝受了其餘的存在。 提問：段食（kabaḷīkāra-āhāra，指固體食物）在什麼時候被確立為食物？回答：在變壞的時候或者受用的時候被確立。觸食（sparśa-āhāra，指感官印象）通過它（段食）的攝受才能得到增益。因此，段食被三個方面所攝：香味觸被確立為食物，而不包括色處，因為它必須達到味道、勢力成熟等變壞的階段才能產生損益。或者有些段物在受用的時候有所損害，在變壞的時候才能攝益，比如苦味和辛辣的食物。或者有些段物在受用的時候暫時有所攝益，在變壞的時候反而造成損害，比如甘美但不適合的食物。所以變壞的時候才被確立為食物，而不是受用的時候。 提問：是否還有其他眾多行法是住的原因可以得到，比如生、先業、神通、因緣合會、遠離障礙？為什麼只說這四種（段食、觸食、意思食、識食）是食？回答：因為它們佔了大部分，容易被覺知，容易進入到各種念住中，容易在每天的日常生活中得到滋養，所以只有這四種應該被顯明為食。 在那落迦（naraka，地獄）中沒有段食，在禪定中的諸天也是如此。那些那落迦中的眾生大多由先前的業力所任持而得以長久存在，即使有廣大的諸根和大種的損害因緣也不能死亡。然而他們也有微細的風，隨著進入身體而作為食物，難以被瞭解，所以不說。 提問：諸根是依靠身體運轉，還是也依靠境界？
【English Translation】 English version Because digestion is not gradual, the question arises: What are the coarse forms of contact, intention, consciousness, and nutriment (food), and name? The answer: If in the desire realm (kāma-dhātu). Question: What are the subtle forms? Answer: If in the form realm (rūpa-dhātu) and formless realm (arūpa-dhātu). Question: What are those called 'beings who have already come into existence'? Answer: If they are currently born and growing. Question: What are those called 'beings seeking existence'? Answer: If they have a desire for future existences. Question: What is meant by 'abiding'? Answer: If there is no harm and there is growth. Question: What is meant by 'sustaining'? Answer: If there is acceptance and nourishment. How do beings who have already come into existence abide through nutriment? Answer: The principle as stated earlier should be understood. How are beings seeking existence sustained by nutriment? Answer: Through three aspects, two kinds of defilements increase. The so-called defilements of karma and afflictions depend on consciousness. Because these three aspects of defilement nourish and increase consciousness, those seeking existence accept other existences in uninterrupted lives. Question: When is material food (kabaḷīkāra-āhāra) established as nutriment? Answer: It is established at the time of decay or at the time of consumption. Tactile nutriment (sparśa-āhāra) is increased through its (material food's) acceptance. Therefore, material food is encompassed by three aspects: smell, taste, and touch are established as nutriment, but not sight, because it must reach the stage of decay, such as when the taste and potency are ripe, to produce benefit or harm. Or some material things cause harm when consumed but provide benefit when decayed, such as bitter and spicy foods. Or some material things provide temporary benefit when consumed but cause harm when decayed, such as sweet but unsuitable foods. Therefore, it is established as nutriment at the time of decay, not at the time of consumption. Question: Are there not other numerous practices that can be obtained as causes of abiding, such as birth, past karma, supernormal powers, the coming together of conditions, and freedom from obstacles? Why are only these four (material food, tactile nutriment, volitional nutriment, and consciousness) said to be nutriment? Answer: Because they constitute the majority, are easily perceived, are easily entered into in various mindfulness practices, and are easily nourished in daily life, only these four should be revealed as nutriment. In naraka (naraka, hell), there is no material food, and the same is true for the gods in meditative states. Those beings in naraka mostly endure for a long time supported by the power of past karma, and even if there are vast causes of harm from the senses and great elements, they cannot die. However, they also have subtle winds that enter the body as nutriment, which are difficult to understand, so they are not mentioned. Question: Do the senses operate relying on the body, or do they also rely on the objects of sense?
設依境界者亦依身轉耶。答若根依境界必依身而轉。或有依身轉而不依境界。謂諸有色彼同分根。以諸大種為依止故。說彼依身。問若諸根有所依而轉者。彼一切皆一依耶。答或有一依。謂諸有色彼同分根。或有二依。謂即有色同分諸根。或有三依。所謂意根及余無色心法諸根在有色界。若於無色即此諸根唯有二依。問諸根是苦者。一切苦相合耶。設苦相合者。一切是苦耶。答或諸根是苦而非苦相合。謂樂根喜根。或有是苦亦苦相合。謂苦根憂根。或有是苦非苦樂相。謂舍根。或有非苦亦非苦相。謂后三根苦對治故。
問諸根是善。彼根引樂耶。設根引樂。彼根是善耶。答或根是善而不引樂謂憂苦俱而修梵行。彼諸善根于現法中。不能引樂。或根引樂而非是善。謂諸無記及不善根。于現法中能引無記及染污樂。或根是善亦能引樂。謂喜樂俱修諸梵行所有善根。于現法中能引其樂。或根非善亦不引樂。謂諸無記及不善根。于現法中能引諸苦。
中嗢柁南曰。
義依處證得 攝食由諸句
複次具足攝持一切行義。具足攝持一切行義。是故名蘊。又有別義。常能增長諸業煩惱。常能增長諸業煩惱。是故名蘊。又有別義。常有所為及速滅壞。當有所為及速滅壞。是故名蘊。發起諸法發起諸法。是故名
【現代漢語翻譯】 現代漢語譯本：問：如果（諸根）依賴境界，是否也依賴身體而運轉呢？答：如果根依賴境界，必定依賴身體而運轉。或者有依賴身體運轉而不依賴境界的，比如那些有色的、屬於同類的根（彼同分根），因為它們以諸大種為依止，所以說它們依賴身體。問：如果諸根有所依賴而運轉，那麼它們的一切依賴都是一樣的嗎？答：或者有一種依賴，比如那些有色的、屬於同類的根。或者有兩種依賴，比如即是有色的同類諸根。或者有三種依賴，比如意根以及其餘無色的心法諸根在有**（有界）。如果在無色界，即是這些根只有兩種依賴。問：諸根是苦的，那麼一切苦的相都和合嗎？如果苦的相都和合，那麼一切都是苦的嗎？答：或者諸根是苦的，但並非苦的相都和合，比如樂根、喜根。或者有的是苦，也是苦的相都和合，比如苦根、憂根。或者有的是苦，但不是苦樂之相，比如舍根。或者有的不是苦，也不是苦的相，比如后三種根（樂根、喜根、舍根），因為它們是對治苦的。 問：諸根是善的，那麼這些根會引生快樂嗎？如果根引生快樂，那麼這些根就是善的嗎？答：或者根是善的，但不引生快樂，比如帶著憂苦一起修行梵行的人，他們的善根在現世中不能引生快樂。或者根引生快樂，但不是善的，比如那些無記和不善的根，在現世中能引生無記和染污的快樂。或者根是善的，也能引生快樂，比如帶著喜樂一起修行諸梵行的人，他們的所有善根在現世中能引生快樂。或者根不是善的，也不引生快樂，比如那些無記和不善的根，在現世中能引生諸苦。 中嗢柁南說： 義、依、處、證得，攝食由諸句。 再次，具足攝持一切行義，具足攝持一切行義，所以叫做蘊（skandha）。又有別的意義，常常能夠增長諸業和煩惱，常常能夠增長諸業和煩惱，所以叫做蘊。又有別的意義，常常有所作為以及迅速滅壞，將有所作為以及迅速滅壞，所以叫做蘊。發起諸法，發起諸法，所以叫做蘊。
【English Translation】 English version: Question: If (the senses) rely on objects, do they also rely on the body to function? Answer: If a sense relies on an object, it necessarily relies on the body to function. Or there are those that rely on the body to function but do not rely on objects, such as those colored, homogeneous senses (彼同分根, pi tóng fēn gēn - homogeneous senses). Because they rely on the great elements (諸大種, zhū dà zhǒng - great elements) as their support, it is said that they rely on the body. Question: If the senses function with reliance, are all their reliances the same? Answer: Or there is one reliance, such as those colored, homogeneous senses. Or there are two reliances, such as the colored, homogeneous senses. Or there are three reliances, such as the mind-sense (意根, yì gēn - mind-sense) and the remaining formless mental senses in the realm of existence (有, yǒu - realm of existence). If in the formless realm, then these senses have only two reliances. Question: The senses are suffering, so do all aspects of suffering combine? If all aspects of suffering combine, is everything suffering? Answer: Or the senses are suffering, but not all aspects of suffering combine, such as the pleasure-sense (樂根, lè gēn - pleasure-sense) and the joy-sense (喜根, xǐ gēn - joy-sense). Or there are those that are suffering, and the aspects of suffering do combine, such as the pain-sense (苦根, kǔ gēn - pain-sense) and the sorrow-sense (憂根, yōu gēn - sorrow-sense). Or there are those that are suffering, but are not the aspects of pleasure and suffering, such as the indifference-sense (舍根, shě gēn - indifference-sense). Or there are those that are not suffering, nor are they the aspects of suffering, such as the latter three senses (pleasure-sense, joy-sense, indifference-sense), because they are the antidotes to suffering. Question: The senses are wholesome, so do these senses produce happiness? If the senses produce happiness, are these senses wholesome? Answer: Or the senses are wholesome, but do not produce happiness, such as those who cultivate pure conduct (梵行, fàn xíng - pure conduct) with sorrow and pain. Their wholesome roots cannot produce happiness in the present life. Or the senses produce happiness, but are not wholesome, such as those neutral and unwholesome roots, which can produce neutral and defiled happiness in the present life. Or the senses are wholesome and can also produce happiness, such as those who cultivate pure conduct with joy and pleasure, all their wholesome roots can produce happiness in the present life. Or the senses are not wholesome, nor do they produce happiness, such as those neutral and unwholesome roots, which can produce suffering in the present life. The Middle Udana says: Meaning, reliance, place, attainment, nourishment by phrases. Furthermore, it fully encompasses the meaning of all activities. Fully encompasses the meaning of all activities, therefore it is called a 'skandha' (蘊, yùn - skandha). It also has another meaning: it constantly increases karmas and afflictions. It constantly increases karmas and afflictions, therefore it is called a 'skandha'. It also has another meaning: it constantly has a purpose and quickly decays, will have a purpose and quickly decays, therefore it is called a 'skandha'. It initiates dharmas, initiates dharmas, therefore it is called a 'skandha'.
界。是牽引義。能生能廣諸心心法能生能廣諸心心法。是故名處。由眾緣故速壞集起。由眾緣故速壞集起。故名緣起。等起理趣。等起理趣。是故名處。若非理趣說名非處。于見等事自在相應。于見等事自在相應。是故名根。
當知蘊等略由六因而得建立。謂身體建立。彼因建立。身者建立。彼轉方便建立。即于彼轉勝劣方便建立。即彼受用增上建立復略顯示六種善巧。當知為遣六種邪執。何等為六。一依止邪執。二自性自在等不平等因邪執。三能持依止我邪執。四彼死生轉邪執。五彼凈不凈方便邪執。六彼愛非愛境界受用主宰邪執。
問觀幾勝利分別建立。簡擇諸法修習善巧。答略有十種。謂當遍知薩迦耶見分析一合之想。于有法現有諦故住故便不誹謗。自無疑惑善答他問。未信令信已信令增。亦令如來聖教久住。又當悟入緣起道理。能了釋梵世主自性及士夫等非作者無實性。又令慧根增長廣大。于善不善如實了知。廣說乃至緣生差別。又于善不善法廣說乃至緣生差別。當善住念。由有法隨法行故。即以住念為依止為建立。當證善心一境之性。又即以此心一境性為依止為建立。令聖慧根當得生起。依聖慧根永斷顛倒隨證漏盡。由觀如是諸勝利故。分別建立簡擇諸法。修習善巧。
已略抉擇五識身
【現代漢語翻譯】 現代漢語譯本： 『界』，是牽引的意思，能夠產生和擴充套件各種心和心所法（citta-cetasika）。因此稱為『處』（ayatana，內處或外處）。由於各種因緣聚合，迅速生滅，因此稱為『緣起』（paticcasamuppada， dependent origination）。等起的道理，等起的道理，因此稱為『處』。不合乎道理的，就稱為『非處』。對於見等事物，能夠自在相應，對於見等事物，能夠自在相應，因此稱為『根』（indriya，感官）。
應當知道，五蘊等可以概括地通過六種原因來建立。即身體的建立，身體之因的建立，身體擁有者的建立，身體轉變的方法的建立，即對於身體轉變的優劣方法的建立，即對於身體受用的增上建立。又概括地顯示六種善巧，應當知道是爲了去除六種邪見。哪六種呢？一是依止的邪見，二是自性自在等不平等的因的邪見，三是能持依止的『我』（atta，self）的邪見，四是『我』的死亡和轉生的邪見，五是『我』的清凈和不清凈的方法的邪見，六是『我』對於可愛和不可愛境界的受用和主宰的邪見。
問：觀察幾種勝利，分別建立，簡擇諸法，修習善巧？答：概括來說有十種。即應當遍知『薩迦耶見』（sakkaya-ditthi，身見），分析一合之想。對於有法，因為現有真諦，所以安住於此，便不誹謗。自己沒有疑惑，能夠很好地回答他人的問題。使未信者生信，已信者增長信心。也使如來聖教長久住世。又能悟入緣起的道理，能夠了解釋梵世主（Brahma，梵天）的自性以及士夫等並非作者，沒有真實自性。又能使慧根增長廣大，對於善和不善如實了知，廣說乃至緣生差別。又對於善和不善法，廣說乃至緣生差別，應當善於安住于正念。由於有法隨法而行，即以安住于正念為依止為建立。當證得善心一境之性。又即以此心一境性為依止為建立，使聖慧根得以生起。依靠聖慧根，永遠斷除顛倒，隨之證得漏盡。由於觀察這些勝利的緣故，分別建立，簡擇諸法，修習善巧。
已經概括地抉擇了五識身（panca-vinnana-kaya，the group of five consciousnesses）。
【English Translation】 English version: 'Dhatu' (界, element) means 'attraction'. It can generate and expand various citta-cetasikas (心心法, mind and mental factors). Therefore, it is called 'ayatana' (處, sense base). Due to the aggregation of various causes and conditions, it arises and ceases rapidly. Therefore, it is called 'paticcasamuppada' (緣起, dependent origination). The principle of dependent arising, the principle of dependent arising, therefore it is called 'ayatana'. What is not in accordance with reason is called 'non-ayatana'. Being able to correspond freely with matters such as seeing, being able to correspond freely with matters such as seeing, therefore it is called 'indriya' (根, faculty).
It should be known that the five aggregates (skandha, 五蘊), etc., can be generally established through six causes. Namely, the establishment of the body, the establishment of the cause of the body, the establishment of the owner of the body, the establishment of the method of transformation of the body, that is, the establishment of the superior and inferior methods of transformation of the body, that is, the increasing establishment of the enjoyment of the body. Furthermore, to briefly show the six kinds of skillful means, it should be known that it is to eliminate the six kinds of wrong views. What are the six? First, the wrong view of reliance; second, the wrong view of unequal causes such as self-nature and freedom; third, the wrong view of 'atta' (我, self) that can hold and rely on; fourth, the wrong view of the death and rebirth of 'atta'; fifth, the wrong view of the methods of purity and impurity of 'atta'; sixth, the wrong view of 'atta's' enjoyment and mastery of the lovable and unlovable realms.
Question: Observing how many victories, distinguishing and establishing, selecting dharmas, and cultivating skillful means? Answer: Generally speaking, there are ten kinds. That is, one should know 'sakkaya-ditthi' (薩迦耶見, personality belief), analyze the thought of one aggregate. For existing dharmas, because the truth exists, therefore abide in this, and do not slander. Without one's own doubts, one can answer other people's questions well. To make the unbelieving believe, and to increase the faith of those who already believe. Also, to make the Tathagata's (如來) holy teachings last long in the world. Also, to be able to understand the principle of dependent origination, to be able to understand the self-nature of Brahma (釋梵世主) and that individuals are not creators and have no real self-nature. Also, to enable the roots of wisdom to grow and expand, to truly understand good and evil, and to speak extensively about the differences in dependent arising. Also, regarding good and evil dharmas, to speak extensively about the differences in dependent arising, one should be good at abiding in mindfulness. Because existing dharmas follow the Dharma, that is, abiding in mindfulness is the reliance and establishment. One should realize the nature of the one-pointedness of the good mind. Also, taking this one-pointedness of mind as the reliance and establishment, enabling the roots of holy wisdom to arise. Relying on the roots of holy wisdom, one will forever cut off delusion and subsequently attain the exhaustion of outflows. Because of observing these victories, distinguishing and establishing, selecting dharmas, and cultivating skillful means.
The group of five consciousnesses (panca-vinnana-kaya, 五識身) has been briefly determined.
地意地。於二地中余抉擇文更不復現。
瑜伽師地論卷第五十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十八
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中有尋有伺等三地之一
如是已說五識身相應地意地抉擇。有尋有伺等三地抉擇我今當說。
問何故焰摩名為法王。為能損害諸眾生故。為能饒益諸眾生故。若由損害眾生。名為法王。不應道理。若由饒益眾生。今應當說云何饒益。答由能饒益不由損害。何以故。若諸眾生執到王所。令憶念故遂為現彼相似之身。告言。汝等自所作業當受其果。由是因緣彼諸眾生各自了知自所作業還自受果。便於焰摩使者眾生業力增上所生。猶如變化非眾生所。無反害心無瞋恚心不懷怨恨。乃由此故感那落迦。新業更不積集。故業盡已脫那落迦趣。是故焰摩由能饒益諸眾生故。名為法王。若諸眾生生那落迦憶宿命者。焰摩法王更不教誨。若有生已不憶宿命。王便教誨。略有三種補特伽羅生那落迦。不憶宿命。一極愚癡。謂生邊地不解觀察。隨諸惡轉。二極放逸。謂受欲者于諸欲中增上耽著不解觀察。隨諸惡轉。三極邪見。謂成就一切誹謗邪見不解觀察。隨諸惡轉。由彼不能自然憶念故令憶念。
復
【現代漢語翻譯】 現代漢語譯本： 地意地（Manovijñāna-bhūmi）：在二地（指欲界和色界）中，關於意地的抉擇文，前面已經說完了，不再重複出現。
《瑜伽師地論》卷第五十七 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第五十八
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝抉擇分中有尋有伺等三地之一
如是已說五識身相應地意地抉擇。有尋有伺等三地抉擇我今當說。
問：為什麼焰摩（Yama，閻摩，掌管地獄的法王）被稱為法王？是因為他能損害眾生，還是因為他能饒益眾生？如果因為損害眾生而被稱為法王，這不合道理。如果是由於饒益眾生，現在應當說說他是如何饒益的？ 答：他是由於能饒益眾生，而不是由於損害眾生。為什麼呢？如果眾生被帶到閻摩王那裡，閻摩王爲了讓他們憶念起自己的所作所為，就顯現出與他們相似的身形，告訴他們：『你們自己所造的業，應當承受其果報。』由於這個因緣，那些眾生各自了知自己所造的業，最終還是自己承受果報。閻摩王對於被焰摩使者和眾生業力所生的眾生，就像變化出來的一樣，沒有反害之心，沒有瞋恚之心，不懷怨恨。乃因此故，他們感得那落迦（Naraka，地獄）的果報，新的惡業不再積集。所以，舊業消盡后，就能脫離那落迦趣（地獄道）。因此，焰摩由於能饒益眾生，所以被稱為法王。如果眾生生到那落迦，能夠憶起宿命，焰摩法王就不再教誨他們。如果有的眾生生到那落迦后，不能憶起宿命，閻摩王便會教誨他們。略而言之，有三種補特伽羅（Pudgala，人）生到那落迦后，不能憶起宿命：一是極其愚癡的人，他們生在邊地，不理解觀察，隨著各種惡行而轉；二是極其放逸的人，他們貪戀于各種慾望，在各種慾望中過度沉溺，不理解觀察，隨著各種惡行而轉；三是極其邪見的人，他們成就了一切誹謗的邪見，不理解觀察，隨著各種惡行而轉。由於他們不能自然地憶念，所以閻摩王令他們憶念。
【English Translation】 English version: The Manovijñāna-bhūmi (Mind Consciousness Ground): Among the two grounds (referring to the Desire Realm and the Form Realm), the explanatory texts regarding the Mind Ground have been fully discussed earlier and will not be repeated.
Yogācārabhūmi-śāstra, Volume 57 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Volume 58
Said by Bodhisattva Maitreya
Translated under Imperial Order by the Tripiṭaka Master Xuanzang One of the Three Grounds—With Investigation and Without Investigation, etc.—in the Section on Assembling Determinations
Having thus explained the determination of the Mind Ground corresponding to the aggregate of the five consciousnesses, I shall now explain the determination of the three grounds—With Investigation and Without Investigation, etc.
Question: Why is Yama (the King of the Law who governs hell) called the King of the Law? Is it because he can harm sentient beings, or because he can benefit sentient beings? If he is called the King of the Law because he harms sentient beings, that is not reasonable. If it is because he benefits sentient beings, then it should be explained how he benefits them. Answer: He benefits sentient beings, not harms them. Why? If sentient beings are brought to King Yama, in order to make them remember their actions, King Yama manifests a form similar to theirs and tells them, 'You must bear the consequences of your own actions.' Because of this, those sentient beings each understand the actions they have committed and ultimately bear the consequences themselves. King Yama treats those beings born from the power of Yama's messengers and the karma of sentient beings as if they were transformations, without any intention to harm, without anger, and without resentment. It is because of this that they experience the results of Naraka (hell), and new negative karma is no longer accumulated. Therefore, once the old karma is exhausted, they can escape the Naraka-gati (hell realm). Thus, Yama is called the King of the Law because he can benefit sentient beings. If sentient beings are born in Naraka and can remember their past lives, King Yama will no longer instruct them. If some sentient beings are born in Naraka and cannot remember their past lives, King Yama will instruct them. Briefly, there are three types of Pudgalas (persons) who are born in Naraka and cannot remember their past lives: first, those who are extremely ignorant, living in remote areas, not understanding observation, and following various evil deeds; second, those who are extremely indulgent, attached to various desires, excessively indulging in desires, not understanding observation, and following various evil deeds; third, those who are extremely heretical, possessing all kinds of slanderous heretical views, not understanding observation, and following various evil deeds. Because they cannot naturally remember, King Yama causes them to remember.
次二因緣故大海水咸。一生彼眾生福增上故。二陸地眾生一分非福增上故。所以者何。由水咸故非人所涉。生彼無量微細眾生不被采害。又大海中種種珍寶差別可得。由水咸故陸地眾生一分難得。
複次煩惱雜染抉擇。我今當說。如先所說煩惱雜染義。當知此煩惱由五種相建立差別。何等為五。一自性故。二自性差別故。三染凈差別故。四迷斷差別故。五對治差別故。
云何自性。略有二種。一見性煩惱。二非見性煩惱。
云何自性差別。略有十種。見性煩惱五種差別。非見性者亦有五種。總此十種名為煩惱自性差別。見性五者。謂薩迦耶見。邊執見。邪見。見取。戒禁取。非見性五者。謂貪。恚。慢。無明。疑。薩迦耶見者。於五取蘊心執增益見我我所名薩迦耶見。此復二種。一者俱生。二分別起。俱生者。一切愚夫異生乃至禽獸並皆現行。分別起者。諸外道等計度而起。
邊執見者。於五取蘊薩迦耶見增上力故。心執增益見我斷常。名邊執見。常見所攝邊執見者。謂六十二諸見趣中。計度前際諸遍常論一分常論。及計后際諸有想論無想論非想非非想論。斷見所攝邊執見者。謂諸沙門若婆羅門七事斷論。此邊執見唯分別起無有俱生。唯除即此先世已來串習隨逐邊執見等。若有分別若無分別
【現代漢語翻譯】 現代漢語譯本： 其次，由於兩個因緣，導致大海水是鹹的：第一，生活在那裡的眾生福報增長的緣故；第二，陸地上的眾生一部分非福報增長的緣故。為什麼這樣說呢？由於海水是鹹的，不是人類所能輕易涉足的，生活在那裡的無量微細眾生不會被採摘傷害。而且，在大海中可以得到各種各樣的珍寶，由於海水是鹹的，陸地上的眾生一部分難以得到。
再者，關於煩惱雜染的抉擇，我現在將要說。如先前所說的煩惱雜染的意義，應當知道這煩惱由五種相建立差別。哪五種呢？第一，自性故；第二，自性差別故；第三，染凈差別故；第四，迷斷差別故；第五，對治差別故。
什麼是自性呢？略有二種：第一，見性煩惱；第二，非見性煩惱。
什麼是自性差別呢？略有十種。見性煩惱有五種差別，非見性煩惱也有五種。總共這十種名為煩惱的自性差別。見性五種是：薩迦耶見（身見，認為五蘊和合的身體是真實的我），邊執見（執著于斷常等極端觀點的見解），邪見（不符合真理的錯誤見解），見取（認為錯誤的見解是正確的），戒禁取（認為不正確的戒律和禁忌是正確的）。非見性五種是：貪（貪婪），恚（嗔恨），慢（傲慢），無明（愚癡），疑（懷疑）。薩迦耶見，對於五取蘊（色、受、想、行、識）心生執著，增益地認為有我、我所，名為薩迦耶見。這又分為兩種：一是俱生，二是分別起。俱生的是，一切愚夫異生乃至禽獸都現行存在；分別起的是，諸外道等通過計度而生起。
邊執見，由於對五取蘊的薩迦耶見增長的緣故，心生執著，增益地認為我是斷滅的或常存的，名為邊執見。常見所攝的邊執見，是指六十二種諸見趣中，計度前際的諸遍常論、一分常論，以及計度后際的諸有想論、無想論、非想非非想論。斷見所攝的邊執見，是指諸沙門若婆羅門所持的七事斷論。這種邊執見唯有分別而起，沒有俱生的，除非是先前世以來串習隨逐的邊執見等，無論是有分別還是無分別。
【English Translation】 English version: Furthermore, the ocean water is salty due to two causes: first, because the beings living there increase in merit; second, because a portion of the beings on land do not increase in merit. Why is this so? Because the water is salty, it is not easily accessible to humans, and the countless subtle beings living there are not harvested or harmed. Moreover, various kinds of treasures can be obtained in the ocean, but because the water is salty, they are difficult for a portion of the land beings to obtain.
Furthermore, regarding the determination of afflictive defilements, I will now explain. As previously stated regarding the meaning of afflictive defilements, it should be known that these afflictions are established and differentiated by five aspects. What are the five? First, due to their nature; second, due to the differences in their nature; third, due to the differences in purity and impurity; fourth, due to the differences in delusion and cessation; fifth, due to the differences in antidotes.
What is their nature? Briefly, there are two types: first, afflictions of the nature of views; second, afflictions not of the nature of views.
What are the differences in their nature? Briefly, there are ten types. There are five differences in afflictions of the nature of views, and there are also five in those not of the nature of views. Altogether, these ten are called the differences in the nature of afflictions. The five of the nature of views are: Satkayadrishti (view of self, the view that the body, which is the aggregation of the five skandhas, is the real self), Antagrahadrishti (extreme views, views that cling to extreme viewpoints such as eternalism or annihilationism), Mithyadrishti (wrong view, incorrect views that do not conform to the truth), Drstiparamarsa (holding onto views, considering wrong views to be correct), and Silavrataparamarsa (holding onto precepts and vows, considering incorrect precepts and vows to be correct). The five not of the nature of views are: Raga (greed), Dvesha (hatred), Mana (pride), Avidya (ignorance), and Vicikitsa (doubt). Satkayadrishti is the mind's clinging to the five skandhas (form, feeling, perception, mental formations, and consciousness), increasing the notion of 'I' and 'mine,' and is called Satkayadrishti. This is further divided into two types: one is innate, and the other is conceptually arisen. The innate one is present in all ignorant ordinary beings, even animals; the conceptually arisen one is generated through conceptualization by various non-Buddhist schools.
Antagrahadrishti arises due to the increase of Satkayadrishti regarding the five skandhas, the mind clings and increases the notion that 'I' am either annihilated or eternal, and is called Antagrahadrishti. Antagrahadrishti included in the eternalist view refers to, among the sixty-two kinds of views, those that speculate on the past, such as the theories of complete permanence and partial permanence, and those that speculate on the future, such as the theories of beings with perception, beings without perception, and beings with neither perception nor non-perception. Antagrahadrishti included in the annihilationist view refers to the seven theories of annihilation held by various Shramanas and Brahmanas. This Antagrahadrishti arises only through conceptualization and is not innate, except for Antagrahadrishti that has been habitually followed from previous lives, whether conceptual or non-conceptual.
差別之相。如本地分已廣分別。邪見者。一切倒見於所知事顛倒而轉。皆名邪見。當知此見略有二種。一者增益。二者損減。薩迦耶見。邊執見。見取。戒禁取。此四見等一切。皆名增益邪見。謗因謗用謗果壞實事等。心執增益所有諸見一切。皆名損減邪見。無施無愛亦無祠祀。是名謗因。無有妙行亦無惡行。是名謗用。無有妙行惡行諸業果及異熟。是名謗果。無父無母無化生有情。亦無世間真阿羅漢諸漏永盡。乃至廣說。如是一切名壞實事。又此邪見即計前際諸無因論。邊無邊論。不死矯亂論。及計后際現法涅槃等論。所有沙門若婆羅門。當知如是薩迦耶見以為根本。六十二見三見所攝。謂常見所攝諸邊執見。斷見所攝諸邊執見及諸邪見。見取者。於六十二諸見趣等。一一別計為最為上為勝為妙。威勢取執隨起言說。唯此諦實余皆虛妄。由此見故能得清凈解脫出離。是名見取。
戒禁取者。謂所受持隨順見取。見取眷屬見取隨法。若戒若禁于所受持諸戒禁中。妄計為最為上為勝為妙。威勢執取隨起言說。唯此諦實余皆虛妄。由此戒禁能得清凈解脫出離。是名戒禁取。
貪者。謂能耽著心所為性。此復四種。謂著諸見欲色無色。
恚者。謂能損害心所為性。此復四種。謂于損己他。見他有情所。及
【現代漢語翻譯】 現代漢語譯本 差別之相，如《本地分》已詳細分別。邪見者，一切顛倒的見解，對於所知之事顛倒而轉，都稱為邪見。應當知道這種見解略有二種：一是增益，二是損減。薩迦耶見（有身見，認為五蘊和合的身體是『我』），邊執見（執著于斷常等極端），見取（執著于自己的錯誤見解），戒禁取（執著于不正確的戒律和禁忌），這四種見等一切，都稱為增益邪見。誹謗因、誹謗用、誹謗果，破壞真實之事等，內心執著增益的所有見解一切，都稱為損減邪見。『沒有佈施，沒有愛，也沒有祭祀』，這稱為誹謗因。『沒有好的行為，也沒有壞的行為』，這稱為誹謗用。『沒有好的行為、壞的行為所產生的業果及異熟果報』，這稱為誹謗果。『沒有父親，沒有母親，沒有化生有情，也沒有世間真正的阿羅漢諸漏永盡』，乃至廣說，像這樣的一切都稱為破壞真實之事。又這種邪見，就是計度前際的諸無因論、有邊無邊論、不死矯亂論，以及計度后際的現法涅槃等論。所有沙門（出家修行者）若婆羅門（古印度教祭司），應當知道像這樣的薩迦耶見作為根本，被六十二見中的三種見所攝。即常見所攝的諸邊執見，斷見所攝的諸邊執見，以及諸邪見。見取者，對於六十二種諸見趣等，一一分別計度為最上、為最勝、為最妙，以威勢取執，隨之而起言說，『唯有這個是真實的，其餘都是虛妄的。』由於這種見解，能夠得到清凈、解脫、出離，這名為見取。 戒禁取者，是指所受持的、隨順見取的，是見取的眷屬、見取的隨法。無論是戒還是禁，對於所受持的諸戒禁中，錯誤地計度為最上、為最勝、為最妙，以威勢執取，隨之而起言說，『唯有這個是真實的，其餘都是虛妄的。』由於這種戒禁，能夠得到清凈、解脫、出離，這名為戒禁取。 貪者，是指能夠耽著的心所為特性。這種貪又分為四種：即著諸見、欲、色、無色。 恚者，是指能夠損害的心所為特性。這種恚又分為四種：即對於損害自己、他人，見到他人有情所受的損害，以及...
【English Translation】 English version The aspect of difference is as extensively distinguished in the 'Local Section' (of the Yogācārabhūmi-śāstra). 'Wrong view' refers to all inverted views that are perverted in relation to knowable things. It should be known that this view is roughly of two types: one is augmentation, and the other is diminution. The four views, namely, Satkāya-dṛṣṭi (belief in a self, the view that the aggregate of the five skandhas is 'I'), Antagrahā-dṛṣṭi (extreme views, clinging to extremes like permanence or annihilation), Dṛṣṭi-parāmarśa (holding onto one's own wrong views), and Śīla-vrata-parāmarśa (clinging to wrong precepts and vows), are all called augmentative wrong views. Slandering cause, slandering function, slandering effect, destroying real things, and all views that cling to augmentation in the mind are all called diminishing wrong views. 'There is no giving, no love, and no sacrifice' is called slandering cause. 'There is no good conduct, and there is no bad conduct' is called slandering function. 'There is no fruit or result of good or bad actions' is called slandering effect. 'There is no father, no mother, no spontaneously born beings, and no true Arhats (one who has attained Nirvana) in the world who have exhausted all defilements,' and so on, all such things are called destroying real things. Furthermore, this wrong view is the same as the theories of no cause in the past, the theories of finite and infinite, the theories of evasive answers about death, and the theories of present-life Nirvana in the future. All Śramaṇas (wandering ascetics) and Brahmins (priests) should know that such Satkāya-dṛṣṭi is the root, and is encompassed by three of the sixty-two views. That is, the Antagrahā-dṛṣṭi encompassed by the view of permanence, the Antagrahā-dṛṣṭi encompassed by the view of annihilation, and all wrong views. 'Dṛṣṭi-parāmarśa' refers to considering each of the sixty-two types of views as the highest, the best, and the most excellent, taking hold of them with power, and uttering words accordingly, 'Only this is true, and all others are false.' Because of this view, one can attain purity, liberation, and release, which is called Dṛṣṭi-parāmarśa. 'Śīla-vrata-parāmarśa' refers to what is upheld and follows Dṛṣṭi-parāmarśa, being a retinue of Dṛṣṭi-parāmarśa and following its teachings. Whether it is a precept or a vow, among the precepts and vows that are upheld, one falsely considers them to be the highest, the best, and the most excellent, taking hold of them with power, and uttering words accordingly, 'Only this is true, and all others are false.' Because of these precepts and vows, one can attain purity, liberation, and release, which is called Śīla-vrata-parāmarśa. 'Greed' refers to the mental property of being able to be attached. This is further divided into four types: namely, attachment to views, desire, form, and formlessness. 'Hatred' refers to the mental property of being able to harm. This is further divided into four types: namely, towards harming oneself, others, seeing harm done to other sentient beings, and...
于所愛不饒益所。于所不愛作饒益所。所有瞋恚。
慢者。謂令心舉心所為性。此復四種。謂于諸見。于諸有情。于受用欲。于諸後有處起。又此慢略有二種。一惑亂慢。二不惑亂慢。于有情處慢者。謂三慢類。已如前說。于受用欲處慢者。謂由大財大族大徒眾等現在前故心遂高舉。於後有處慢者。謂由計我當有不有。廣說乃至我當非想非非想等。若動不動戲論造作諸愛趣中。現前轉故心遂高舉。不惑亂慢者。謂于下劣計己為勝。于等計等而生憍慢。惑亂慢者。謂餘六慢。又由受用鄙劣資具自謂富樂。名惑亂慢。若由受用勝妙資具自謂富樂。名不惑亂慢。又由邪行謂後有勝。名惑亂慢。若由正行謂後有勝。名不惑亂慢。
無明者。謂于所知真實覺悟能覆能障心所為性。此略四種。一無解愚。二放逸愚。三染污愚。四不染污愚。若於不見聞覺知所知義中所有無智。名無解愚。若於見聞覺知所知義中。散亂失念所有無智。名放逸愚。于顛倒心所有無智。名染污愚。不顛倒心所有無智。名不染污愚。又此無明總有二種。一煩惱相應無明。二獨行無明。非無愚癡而起諸惑。是故貪等余惑相應所有無明。名煩惱相應無明。若無貪等諸煩惱纏。但于苦等諸諦境中。由不如理作意力故。鈍慧士夫補特伽羅諸不如實簡擇覆
【現代漢語翻譯】 現代漢語譯本：對於所愛之人，不給予利益；對於不愛之人，卻給予利益。這就是所有的瞋恚（chēn huì，嗔恨）。
慢（màn，驕慢）者，是指使內心高舉的心所，以高舉為特性。這種慢又分為四種：對於各種見解的驕慢，對於各種有情（yǒu qíng，眾生）的驕慢，對於受用欲的驕慢，以及對於各種後有（hòu yǒu，來世）之處的驕慢。而且，這種慢略分為兩種：迷惑性的驕慢和不迷惑性的驕慢。對於有情之處的驕慢，是指三種慢，如前所述。對於受用欲之處的驕慢，是指由於擁有大量的財富、顯赫的家族、眾多的徒眾等，這些現前而導致內心高舉。對於後有之處的驕慢，是指計較『我將來會有』或『我將來不會有』，乃至『我將來會成為非想非非想』等等。如果因為在動與不動的戲論造作的各種愛慾中，現前流轉而導致內心高舉。不迷惑性的驕慢，是指對於不如自己的人，認為自己勝過他們；對於與自己相等的人，也生起驕慢。迷惑性的驕慢，是指其餘六種慢。又因為受用鄙劣的資具，卻自認為富足快樂，這叫做迷惑性的驕慢。如果因為受用殊勝美妙的資具，而自認為富足快樂，這叫做不迷惑性的驕慢。又因為邪惡的行為，而認為來世會更好，這叫做迷惑性的驕慢。如果因為正當的行為，而認為來世會更好，這叫做不迷惑性的驕慢。
無明（wú míng，無知）者，是指對於所知真實覺悟的覆蓋和障礙，以覆蓋和障礙為特性的心所。這略分為四種：無解愚、放逸愚、染污愚和不染污愚。如果對於不見、不聞、不覺、不知的所知之義中的所有無智，叫做無解愚。如果對於見、聞、覺、知的所知之義中，因為散亂失念而產生的所有無智，叫做放逸愚。在顛倒的心中產生的所有無智，叫做染污愚。在不顛倒的心中產生的所有無智，叫做不染污愚。而且，這種無明總共有兩種：煩惱相應的無明和獨行無明。不是沒有愚癡而生起各種迷惑，因此，貪等其餘迷惑相應的所有無明，叫做煩惱相應的無明。如果沒有貪等各種煩惱的纏縛，只是對於苦等各種諦境中，由於不如理作意的力量，遲鈍的智慧之人（補特伽羅，pǔ tè qié luó，人）不能如實地簡擇和覆蓋。
【English Translation】 English version: To those who are loved, one does not give benefit; to those who are not loved, one gives benefit. This is all hatred (Chēn huì, aversion).
Conceit (Màn, pride) refers to the mental factor that causes the mind to be elevated, with elevation as its characteristic. This conceit is further divided into four types: conceit regarding views, conceit regarding sentient beings (Yǒu qíng, beings with consciousness), conceit regarding the enjoyment of desires, and conceit regarding future existences (Hòu yǒu, future lives). Moreover, this conceit is broadly divided into two types: deluded conceit and non-deluded conceit. Conceit regarding sentient beings refers to the three types of conceit, as previously mentioned. Conceit regarding the enjoyment of desires refers to the elevation of the mind due to the presence of great wealth, a prominent family, a large following, and so on. Conceit regarding future existences refers to the calculation of 'I will have' or 'I will not have' in the future, even to 'I will become neither perception nor non-perception' and so on. If the mind is elevated due to present wandering in the various desires created by discursive fabrications of movement and non-movement. Non-deluded conceit refers to considering oneself superior to those who are inferior, and arrogance arises when comparing oneself to equals. Deluded conceit refers to the remaining six types of conceit. Furthermore, considering oneself wealthy and happy by enjoying inferior resources is called deluded conceit. If one considers oneself wealthy and happy by enjoying superior and wonderful resources, it is called non-deluded conceit. Furthermore, considering future existence to be superior due to evil actions is called deluded conceit. If one considers future existence to be superior due to righteous actions, it is called non-deluded conceit.
Ignorance (Wú míng, lack of knowledge) refers to the mental factor that covers and obstructs the true awakening of what is to be known, with covering and obstructing as its characteristic. This is broadly divided into four types: ignorance of non-understanding, ignorance of negligence, defiled ignorance, and undefiled ignorance. If all the lack of wisdom in the meaning of what is to be known that is not seen, heard, felt, or known is called ignorance of non-understanding. If all the lack of wisdom that arises from distraction and loss of mindfulness in the meaning of what is to be known that is seen, heard, felt, or known is called ignorance of negligence. All the lack of wisdom that arises in a deluded mind is called defiled ignorance. All the lack of wisdom that arises in a non-deluded mind is called undefiled ignorance. Moreover, this ignorance is generally of two types: ignorance associated with afflictions and independent ignorance. It is not that delusions arise without ignorance; therefore, all the ignorance associated with greed and other delusions is called ignorance associated with afflictions. If there are no entanglements of greed and other afflictions, but due to the power of inappropriate attention in the various realms of truth such as suffering, a person (Pǔ tè qié luó, individual) of dull wisdom cannot truly discern and cover.
障纏裹闇昧等心所性。名獨行無明。
疑者。猶豫二分不決定心所為性。當知此疑略由五相差別建立。謂於他世作用因果諸諦寶中。心懷猶豫。
如是所說十種煩惱。亦緣事轉亦緣煩惱。謂十煩惱皆與自地一切煩惱展轉相緣。亦緣自地諸有漏事。下地煩惱能緣上地煩惱及事。非上地惑能緣下地煩惱及事。如是煩惱展轉相緣及下地惑能緣上地。於此處所餘抉擇文更不復現。
複次俱生薩迦耶見唯無記性。數現行故。非極損惱自他處故。若分別起薩迦耶見由堅執故與前相違。在欲界者唯不善性。若在上地。奢摩他力所制持故。多白凈法所攝受故。成無記性。由染污故體是隱沒。所餘煩惱由此道理隨應當知。欲界煩惱為諸惡行安足處故。多不善性。又不善者。具三因緣能往惡趣。余則不定。何等為三。謂極多修習殷重無間計為功德。不見其失不見其患。縱情而起。是初因緣。用此煩惱以為依處。由身語意于諸惡行作及增長。是第二因緣。由此煩惱斷他善品授不善品。是第三因緣。除先所作能往惡趣順后受業。又十煩惱。七唯意地。貪恚無明亦通五識。又于欲界四見及慢喜舍相應。貪樂喜舍相應。恚苦憂舍相應。邪見喜憂舍相應。疑憂舍相應。無明一切五根相應。此據多分相應道理。其餘深細后當廣說。于
上諸地隨所有根。即與彼地煩惱相應。又十煩惱見所斷者。名曰無事。彼所緣事非成實故。所餘煩惱有事。無事彼相違故。又貪與慢緣有漏一分可意事生。恚緣一分非可意生。是故此三煩惱一分所生名取。一分所餘煩惱通緣內外若愛非愛。及俱相違有漏事生。是故說彼名曰遍行。取一切事若有隨順如是煩惱煩惱俱行煩惱品類。名隨煩惱。
云何名隨煩惱。略由四相差別建立。一通一切不善心起。二通一切染污心起。三于各別不善心起。四善不善無記心起。非一切處非一切時。謂無慚無愧名通一切不善心起。隨煩惱放逸掉舉。惛沈不信。懈怠邪欲。邪勝解邪念。散亂不正知。此十隨煩惱通一切染污心起。通一切處三界所繫。忿恨覆惱嫉慳誑諂憍害。此十隨煩惱各別不善心起。若一生時必無第二。如是十種皆欲界系。除誑諂憍。由誑及諂至初靜慮憍通三界。此並前二若在上地唯無記性。尋伺惡作睡眠。此四隨煩惱通善不善無記心起。非一切處非一切時。若有極久尋求伺察。便令身疲念失心亦勞損。是故尋伺名隨煩惱。此二乃至初靜慮地。惡作睡眠唯在欲界。又有定地諸隨煩惱。謂尋伺誑諂。惛沉掉舉。憍放逸懈怠等。初靜慮地有初四種。余通一切地。若雜事中世尊所說諸隨煩惱。廣說乃至愁嘆憂苦隨擾惱等。及攝事
【現代漢語翻譯】 現代漢語譯本： 對於諸地（指三界九地）所具有的根（指六根），就與該地的煩惱相應。此外，由見所斷的十種煩惱，稱為『無事』，因為它們所緣的事物並非真實存在。其餘的煩惱則稱為『有事』，因為它們與『無事』煩惱相反。 此外，貪和慢緣于有漏（指有煩惱）的一部分可意事物而生起，嗔恚緣於一部分非可意事物而生起。因此，這三種煩惱由一部分事物所生起，稱為『取』。一部分其餘的煩惱，普遍緣于內外（指自身和他身）的可愛、非可愛以及相互矛盾的有漏事物而生起。因此，說它們名為『遍行』。 『取』一切事物，如果有隨順這些煩惱的，與煩惱俱行，屬於煩惱的品類，就稱為『隨煩惱』。 什麼是『隨煩惱』呢？簡略地說，由四種相的差別而建立。一是通於一切不善心生起；二是通於一切染污心生起；三是在各別的不善心生起；四是善、不善、無記心生起，但並非在一切處、一切時都生起。所謂無慚、無愧，名為通於一切不善心生起的隨煩惱。放逸、掉舉、昏沉、不信、懈怠、邪欲、邪勝解、邪念、散亂、不正知，這十種隨煩惱通於一切染污心生起，通於一切處，為三界所繫縛。 忿、恨、覆、惱、嫉、慳、誑、諂、憍、害，這十種隨煩惱在各別的不善心生起。如果一生起，必定沒有第二個同時生起。這十種都屬於欲界所繫縛，除了誑、諂、憍。由於誑和諂可以達到初禪，憍通於三界。這十種隨煩惱加上前面的兩種，如果在上地（指色界和無色界），則只有無記性。 尋、伺、惡作、睡眠，這四種隨煩惱通於善、不善、無記心生起，但並非在一切處、一切時都生起。如果有極長時間的尋求和伺察，就會使身體疲憊，念頭喪失，心也勞損。因此，尋和伺稱為隨煩惱。這兩種隨煩惱乃至初禪地。惡作和睡眠只在欲界。 又有在禪定地中的各種隨煩惱，如尋、伺、誑、諂、昏沉、掉舉、憍、放逸、懈怠等。初禪地有前四種。其餘的通於一切地。如果在《雜事》中，世尊所說的各種隨煩惱，廣而言之，乃至愁嘆、憂苦、隨擾惱等，以及攝事。
【English Translation】 English version: The roots (referring to the six senses) that exist in each of the various realms (referring to the Three Realms and Nine Lands) correspond to the afflictions of that realm. Furthermore, the ten afflictions severed by seeing (見所斷) are called 'no-thingness' (無事), because the things they are based on are not real. The remaining afflictions are called 'thingness' (有事), because they are the opposite of 'no-thingness' afflictions. Moreover, greed (貪) and pride (慢) arise from a portion of desirable things that are tainted (有漏), while hatred (恚) arises from a portion of undesirable things. Therefore, these three afflictions, arising from a portion of things, are called 'taking' (取). A portion of the remaining afflictions universally arise from internal and external (referring to oneself and others) lovable, unlovable, and contradictory tainted things. Therefore, they are said to be called 'all-pervasive' (遍行). 'Taking' all things, if there is anything that accords with these afflictions, co-occurs with afflictions, and belongs to the category of afflictions, it is called 'secondary affliction' (隨煩惱). What are 'secondary afflictions'? Briefly speaking, they are established by the differences of four characteristics. First, they arise in all unwholesome minds; second, they arise in all defiled minds; third, they arise in individual unwholesome minds; fourth, they arise in wholesome, unwholesome, and neutral minds, but not in all places or at all times. What are called shamelessness (無慚) and lack of embarrassment (無愧) are secondary afflictions that arise in all unwholesome minds. Laxity (放逸), excitement (掉舉), torpor (惛沈), disbelief (不信), laziness (懈怠), wrong desire (邪欲), wrong understanding (邪勝解), wrong mindfulness (邪念), distraction (散亂), and incorrect knowledge (不正知): these ten secondary afflictions arise in all defiled minds, pervade all places, and are bound by the Three Realms. Anger (忿), resentment (恨), concealment (覆), vexation (惱), jealousy (嫉), stinginess (慳), deceit (誑), flattery (諂), arrogance (憍), and harmfulness (害): these ten secondary afflictions arise in individual unwholesome minds. If one arises, there will definitely not be a second one arising at the same time. These ten all belong to the Desire Realm (欲界). Except for deceit (誑), flattery (諂), and arrogance (憍). Because deceit and flattery can reach the First Dhyana (初禪), arrogance pervades the Three Realms. These ten secondary afflictions, plus the previous two, if they are in the higher realms (referring to the Form Realm and Formless Realm), then they only have a neutral nature. Seeking (尋), investigation (伺), regret (惡作), and sleep (睡眠): these four secondary afflictions arise in wholesome, unwholesome, and neutral minds, but not in all places or at all times. If there is a very long period of seeking and investigation, it will cause the body to be tired, the mind to be lost, and the mind to be exhausted. Therefore, seeking and investigation are called secondary afflictions. These two secondary afflictions are up to the First Dhyana realm. Regret and sleep are only in the Desire Realm. There are also various secondary afflictions in the meditative realms, such as seeking, investigation, deceit, flattery, torpor, excitement, arrogance, laxity, laziness, etc. The First Dhyana realm has the first four. The rest pervade all realms. In the Miscellaneous Matters (雜事), the various secondary afflictions spoken of by the World Honored One (世尊), broadly speaking, even include sorrow, lamentation, worry, suffering, disturbance, etc., as well as the collection of matters.
分廣所分別。如是一切諸隨煩惱。皆是此中四相差別。隨其所應相攝應知。
複次諸隨煩惱若在欲界略於十二處轉。何等十二。謂執著惡行處。斗訟諍競處。毀犯尸羅處。受學隨轉非善人法處。邪命處。耽著諸欲處。如所聞法義心諦思惟處。于所思義內心寂止方便持心處。展轉受用財法處。不相雜住處。遠離臥具房舍處。眾苦所集處。此十二處以為依止。如先所說貪著。乃至隨擾惱等諸隨煩惱差別而轉。謂貪著瞋恚愚癡依初處轉。忿等乃至諂依第二處轉。無慚無愧依第三處轉。誑等乃至謀害依第四處轉。矯詐等乃至惡作依第五處轉。不忍耽嗜等乃至不平等貪著依第六處轉。薩迦耶見有見無有見依第七處轉。貪慾等乃至不作意依第八處轉。顧悅纏綿依第九處轉。不質直。性不柔和性不隨同分轉性依第十處轉。欲尋思等乃至家生系屬尋思依第十一處轉。愁嘆等依第十二處轉。
複次此五見是慧性故互不相應。自性自性不相應故。貪恚慢疑更相違故互不相應。貪染令心卑下。憍慢令心高舉是故貪慢更互相違。
複次如所說諸隨煩惱。當知皆是煩惱品類。且如放逸是一切煩惱品類。所以者何。于染愛時多生放逸。乃至疑時亦有放逸。貪著慳吝憍高掉舉等。皆貪品類皆貪等流。忿恨惱嫉害等是瞋品類是瞋等流
【現代漢語翻譯】 現代漢語譯本： 根據廣泛的分類和詳細的區分，所有這些隨煩惱都是四種相的差別體現。應當根據它們各自的性質，瞭解它們是如何相互包含的。
此外，如果這些隨煩惱存在於欲界，那麼它們大致在十二個處所活動。這十二個處所是什麼呢？它們是：執著惡行處、斗訟諍競處、毀犯尸羅（śīla，戒律）處、學習並隨順非善人法處、邪命處、耽著諸欲處、如所聞法義心諦思惟處、于所思義內心寂止方便持心處、展轉受用財法處、不相雜住處、遠離臥具房舍處、眾苦所集處。以這十二個處所為依託，如先前所說的貪著，乃至隨擾惱等等各種隨煩惱的差別而活動。也就是說，貪著、瞋恚、愚癡，依附於第一個處所而活動；忿等乃至諂，依附於第二個處所而活動；無慚、無愧，依附於第三個處所而活動；誑等乃至謀害，依附於第四個處所而活動；矯詐等乃至惡作，依附於第五個處所而活動；不忍、耽嗜等乃至不平等貪著，依附於第六個處所而活動；薩迦耶見（satkāya-dṛṣṭi，身見）、有見、無有見，依附於第七個處所而活動；貪慾等乃至不作意，依附於第八個處所而活動；顧悅、纏綿，依附於第九個處所而活動；不質直、性不柔和、性不隨同分轉，依附於第十個處所而活動；欲尋思等乃至家生系屬尋思，依附於第十一個處所而活動；愁嘆等，依附於第十二個處所而活動。
此外，這五見（五種錯誤的見解）因為是慧的性質，所以互相不相應。自性與自性不相應。貪、恚、慢、疑，因為互相違背，所以互相不相應。貪染使心卑下，憍慢使心高舉，因此貪和慢互相違背。
此外，如所說的各種隨煩惱，應當知道它們都是煩惱的品類。例如，放逸是一切煩惱的品類。為什麼這麼說呢？在染愛的時候，多生放逸，乃至在疑惑的時候也有放逸。貪著、慳吝、憍高、掉舉等等，都是貪的品類，都是貪的等流（相似的流動）。忿、恨、惱、嫉、害等等，是瞋的品類，是瞋的等流。
【English Translation】 English version: According to the extensive classifications and detailed distinctions, all these secondary defilements are differentiations of the four characteristics. It should be understood how they interrelate according to their respective natures.
Furthermore, if these secondary defilements exist in the desire realm, they generally operate in twelve locations. What are these twelve locations? They are: the location of attachment to evil conduct; the location of quarrels, lawsuits, and disputes; the location of violating śīla (moral discipline); the location of learning and conforming to the doctrines of non-virtuous people; the location of wrong livelihood; the location of indulgence in desires; the location of contemplating the meaning of the Dharma as heard; the location of maintaining the mind with skillful means for inner tranquility regarding the meaning contemplated; the location of mutually enjoying wealth and Dharma; the location of not living in mixed company; the location of being distant from bedding and lodging; the location of the accumulation of various sufferings. Relying on these twelve locations, the differentiations of secondary defilements, such as attachment as previously mentioned, and even disturbances, operate. That is to say, attachment, anger, and ignorance operate relying on the first location; resentment, and so on, up to deceit, operate relying on the second location; lack of shame and lack of embarrassment operate relying on the third location; deception, and so on, up to malice, operate relying on the fourth location; hypocrisy, and so on, up to regret, operate relying on the fifth location; intolerance, indulgence, and so on, up to unequal attachment, operate relying on the sixth location; satkāya-dṛṣṭi (view of self), the view of existence, and the view of non-existence operate relying on the seventh location; greed, and so on, up to non-attention, operate relying on the eighth location; flattery and entanglement operate relying on the ninth location; lack of straightforwardness, a nature that is not gentle, and a nature that does not conform to its own kind operate relying on the tenth location; thoughts of desire, and so on, up to thoughts of family ties and attachments operate relying on the eleventh location; sorrow, lamentation, and so on, operate relying on the twelfth location.
Furthermore, these five views (five kinds of wrong views) are mutually incompatible because they are of the nature of wisdom. Nature and nature are incompatible. Greed, hatred, pride, and doubt are mutually incompatible because they contradict each other. Greed and attachment make the mind base and low, while arrogance and pride make the mind high and elevated; therefore, greed and pride are mutually contradictory.
Furthermore, as for the various secondary defilements that have been mentioned, it should be known that they are all categories of defilements. For example, negligence is a category of all defilements. Why is this so? At the time of attachment to love, negligence is often produced, and even at the time of doubt, there is also negligence. Attachment, stinginess, arrogance, excitement, and so on, are all categories of greed and are all similar flows of greed. Resentment, hatred, vexation, jealousy, harm, and so on, are categories of anger and are similar flows of anger.
。誑諂是邪見品類邪見等流。覆是諂品類。當知即彼品類等流。余隨煩惱是癡品類是癡等流。唯除尋伺當知尋伺。慧思為性猶如諸見。若慧依止意言而生。于所緣境慞惶推究。雖慧為性而名尋伺。于諸境界遽務推求。依止意言粗慧名尋。即於此境不甚遽務而隨究察。依止意言細慧名伺。是名建立煩惱雜染自性差別。
云何建立煩惱雜染染凈差別。謂如所說本隨二惑。略二緣故染惱有情。一由纏故。二隨眠故。現行現起煩惱名纏。即此種子未斷未害。名曰隨眠亦名粗重。又不覺位名曰隨眠。若在覺位說名為纏。若諸具縛補特伽羅生在欲界。成就三界煩惱隨眠。若生色界所有異生。成就欲界被奢摩他之所損伏煩惱隨眠。成就色界及無色界所未損伏煩惱隨眠。若生無色所有異生。成就欲界及與色界被奢摩他之所損伏煩惱隨眠。成就無色所未損伏煩惱隨眠。如界道理隨地亦爾。諸煩惱纏未離自地煩惱欲者自地現起。已離欲者即不現起。若在下地。上地諸纏亦得成就。非在上地得說成就下地諸纏。
問具一切縛補特伽羅。諸煩惱纏起滅未舍是諸煩惱於何事系。過去耶未來耶現在耶。答過去已係故不名系。但于現在由此種類煩惱隨眠。說名為系。若諸煩惱正起現前亦由纏故。說名為系。于未來世隨眠及纏以當系故。亦
【現代漢語翻譯】 現代漢語譯本：虛誑和諂媚屬於邪見一類，是邪見的等流（相似的延續）。覆藏是諂媚一類，應當知道它也是同類的等流。其餘的隨煩惱屬於愚癡一類，是愚癡的等流。只有尋和伺，應當知道尋和伺，其自性是智慧的思慮，就像各種見解一樣。如果智慧依賴於意言（內心的語言）而生起，對於所緣境（認識的對象）驚慌地推究，雖然其自性是智慧，卻名為尋伺。對於各種境界倉促地尋求和推究，依賴於意言的粗略智慧名為尋。對於同一個境界，不那麼倉促而隨之仔細觀察，依賴於意言的細微智慧名為伺。這叫做建立煩惱雜染的自性差別。 如何建立煩惱雜染的染凈差別？就像前面所說的根本煩惱和隨煩惱這兩種惑，略而言之，由於兩種原因染污和惱亂有情（眾生）：一是由於纏（現行煩惱）的緣故，二是由於隨眠（潛在煩惱）的緣故。現行和現起的煩惱名為纏。這些煩惱的種子沒有斷除和損害，就叫做隨眠，也叫做粗重。又在不覺悟的狀態叫做隨眠，如果在覺悟的狀態就叫做纏。如果被一切煩惱束縛的補特伽羅（人）生在欲界，就具有三界（欲界、色界、無色界）的煩惱隨眠。如果生在色界的所有異生（凡夫），就具有欲界被奢摩他（止觀）所損伏的煩惱隨眠，具有色界和無色界所未損伏的煩惱隨眠。如果生在無色界的所有異生，就具有欲界和色界被奢摩他所損伏的煩惱隨眠，具有無色界所未損伏的煩惱隨眠。如同界（三界）的道理一樣，隨地（各個禪定層次）也是如此。各種煩惱纏，沒有離開自己所在地的煩惱慾望，就在自己所在地現起；已經離開慾望的，就不再現起。如果在下地，也可以具有上地的各種纏；不在上地，就不能說具有下地的各種纏。 問：具有一切束縛的補特伽羅，各種煩惱纏的生起和滅去還沒有捨棄，這些煩惱在什麼事情上繫縛？是過去嗎？是未來嗎？是現在嗎？答：過去已經繫縛，所以不叫做繫縛。只是對於現在，由於這種種類的煩惱隨眠，才說叫做繫縛。如果各種煩惱正在生起和現前，也由於纏的緣故，說叫做繫縛。對於未來世，隨眠和纏因為將要繫縛的緣故，也...
【English Translation】 English version: Deceit and flattery belong to the category of wrong views and are outflows similar to wrong views. Concealment belongs to the category of flattery. It should be known that it is also an outflow of the same category. The remaining secondary afflictions belong to the category of ignorance and are outflows of ignorance. Only 'seeking' (vitarka) and 'investigation' (vicara) are exceptions. It should be known that 'seeking' and 'investigation', their nature is wise consideration, like various views. If wisdom arises dependent on mental speech, anxiously investigating the object of cognition, although its nature is wisdom, it is called 'seeking and investigation'. Hastily seeking and investigating various realms, coarse wisdom dependent on mental speech is called 'seeking' (vitarka). Regarding the same realm, not so hastily but carefully observing, subtle wisdom dependent on mental speech is called 'investigation' (vicara). This is called establishing the distinctions in the nature of afflicted defilement. How is the difference between defilement and purity established in afflicted defilement? As mentioned earlier, the two types of afflictions, root afflictions and secondary afflictions, generally defile and trouble sentient beings due to two reasons: first, due to 'entanglement' (paryavasthana), and second, due to 'latent tendencies' (anusaya). Afflictions that are manifest and arising are called 'entanglement'. The seeds of these afflictions, not yet severed or harmed, are called 'latent tendencies', also called 'heaviness'. Furthermore, the state of non-awareness is called 'latent tendencies', while the state of awareness is called 'entanglement'. If a 'pudgala' (person) bound by all afflictions is born in the Desire Realm (Kama-dhatu), they possess the latent tendencies of afflictions from the Three Realms (Desire Realm, Form Realm, Formless Realm). If born in the Form Realm, all ordinary beings possess the latent tendencies of afflictions from the Desire Realm that have been subdued by 'shamatha' (tranquility meditation), and they possess the latent tendencies of afflictions from the Form Realm and Formless Realm that have not been subdued. If born in the Formless Realm, all ordinary beings possess the latent tendencies of afflictions from the Desire Realm and Form Realm that have been subdued by 'shamatha', and they possess the latent tendencies of afflictions from the Formless Realm that have not been subdued. Just as the principle applies to the realms (Three Realms), it also applies to the levels (various levels of meditative absorption). Various 'entanglements' of afflictions, not having departed from the desire for afflictions in their own realm, manifest in their own realm; those who have departed from desire no longer manifest. If in a lower level, one can also possess the various 'entanglements' of higher levels; if not in a higher level, one cannot be said to possess the various 'entanglements' of lower levels. Question: For a 'pudgala' (person) possessing all bonds, the arising and ceasing of various 'entanglements' of afflictions have not yet been abandoned. On what are these afflictions bound? Is it the past? Is it the future? Is it the present? Answer: The past is already bound, so it is not called binding. Only regarding the present, due to this kind of latent tendency of afflictions, it is said to be binding. If various afflictions are presently arising and manifesting, it is also said to be binding due to 'entanglement'. Regarding the future, 'latent tendencies' and 'entanglements' are also...
不名系。如此種類。當知諸餘煩惱亦爾。如具縛者不具縛者亦復如是。差別者。所餘煩惱說名為系。問諸修行者伏煩惱纏當云何伏。答以修三種對治力故伏煩惱纏。一了知煩惱自性過患。二思惟對治所緣境相。三以勝善品滋心相續。當知此是永斷正見前行之道。問諸修行者斷煩惱時。為舍纏耶舍隨眠耶。由斷何故說名為斷。答但舍隨眠。以煩惱纏先已舍故。斷隨眠故說名為斷。何以故。雖纏已斷未斷隨眠。諸煩惱纏數復現起。若隨眠斷。纏與隨眠畢竟不起。問為斷過去為斷未來為斷現在。答非斷去來今。然說斷三世。何以故。若在過去有隨眠心。任運滅故其性已斷。復何所斷。若在未來有隨眠心。性未生故體既是無。當何所斷。若在現在有隨眠心。此剎那后性必不住。更何須斷。又有隨眠離隨眠心二不和合。是故現在亦非所斷。然從他音內正作意二因緣故。正見相應。隨所治惑能治心生。諸有隨眠所治心滅。此心生時彼心滅時平等平等。對治生滅道理應知。正見相應能對治心。于現在世無有隨眠。於過去世亦無隨眠。此剎那后離隨眠心。在未來世亦無隨眠。從此已後於已轉依已斷隨眠身相續中。所有後得世間所攝善無記心去來今位皆離隨眠。是故三世皆得說斷。是名煩惱雜染染凈差別。
云何建立煩惱雜染迷斷
【現代漢語翻譯】 現代漢語譯本： 不名之為『系』（Samyojana，結縛）。如此種類，應當知道其餘的煩惱也是如此。如同被煩惱束縛的人和未被煩惱束縛的人也是這樣。不同之處在於，其餘的煩惱被稱為『系』。 問：修行者如何降伏煩惱纏縛？ 答：通過修習三種對治力來降伏煩惱纏縛。第一，瞭解煩惱的自性及其過患；第二，思惟對治煩惱所緣的境界和現象；第三，以殊勝的善法滋養相續的心念。應當知道這是在獲得永斷煩惱的正見之前所應修行的道路。 問：修行者斷除煩惱時，是捨棄煩惱纏縛，還是捨棄煩惱隨眠？因為斷除了什麼，才被稱為斷除？ 答：只是捨棄煩惱隨眠，因為煩惱纏縛先前已經被捨棄了。因為斷除了隨眠，所以被稱為斷除。為什麼呢？即使纏縛已經斷除，但如果沒有斷除隨眠，各種煩惱纏縛還會再次生起。如果隨眠斷除，纏縛和隨眠就都不會再生起。 問：是斷除過去、未來還是現在的煩惱？ 答：不是斷除過去、未來或現在的煩惱，但可以說斷除了三世的煩惱。為什麼呢？如果在過去有隨眠之心，因為其任運而滅，所以其自性已經斷除，還斷除什麼呢？如果在未來有隨眠之心，因為其自性尚未產生，其體性是空無，又斷除什麼呢？如果在現在有隨眠之心，此剎那之後，其自性必定不住留，又何須斷除呢？而且隨眠和離隨眠之心二者不和合，因此現在也不是所要斷除的。然而，由於從聽聞他人之音和內心如理作意這兩種因緣，與正見相應，能對治煩惱的心生起，各種隨眠所依附的心滅去。此心生起時，彼心滅去時，平等平等。應當瞭解對治生滅的道理。與正見相應的能對治之心，在現在世沒有隨眠，在過去世也沒有隨眠。此剎那之後，遠離隨眠之心，在未來世也沒有隨眠。從此以後，在已經轉依、已經斷除隨眠的身心相續中，所有後得的世間所攝的善心和無記心，在過去、現在、未來都遠離隨眠。因此，三世都可以說斷除。這就是煩惱雜染的染凈差別。 如何建立煩惱雜染的迷和斷除？
【English Translation】 English version: It is not named 'Samyojana' (結縛, fetter). Know that other afflictions are also like this. It is also like this for those who are bound by afflictions and those who are not bound. The difference is that the remaining afflictions are called 'Samyojana'. Question: How should practitioners subdue the entanglements of afflictions? Answer: They subdue the entanglements of afflictions by cultivating three kinds of counteracting forces. First, understanding the nature and faults of afflictions. Second, contemplating the objects and appearances that counteract afflictions. Third, nourishing the mind-stream with superior virtues. Know that this is the path to be practiced before attaining the right view that permanently eradicates afflictions. Question: When practitioners eradicate afflictions, do they abandon the entanglements of afflictions or the latent tendencies of afflictions? Because of abandoning what, is it called eradication? Answer: They only abandon the latent tendencies of afflictions, because the entanglements of afflictions have already been abandoned. It is called eradication because the latent tendencies are eradicated. Why? Even if the entanglements have been eradicated, if the latent tendencies have not been eradicated, the entanglements of afflictions will arise again. If the latent tendencies are eradicated, neither the entanglements nor the latent tendencies will arise again. Question: Is it eradicating past, future, or present afflictions? Answer: It is not eradicating past, future, or present afflictions, but it can be said that it eradicates afflictions of the three times. Why? If there is a mind with latent tendencies in the past, because it naturally ceases, its nature has already been eradicated, so what is there to eradicate? If there is a mind with latent tendencies in the future, because its nature has not yet arisen, its substance is non-existent, so what is there to eradicate? If there is a mind with latent tendencies in the present, after this moment, its nature will certainly not remain, so what need is there to eradicate it? Moreover, the latent tendencies and the mind without latent tendencies are not in harmony, therefore the present is also not what is to be eradicated. However, due to the two causes of hearing the voices of others and inwardly engaging in proper attention, corresponding to right view, the mind that can counteract afflictions arises, and the minds on which the various latent tendencies rely cease. When this mind arises, and that mind ceases, they are equal and equal. The principle of the arising and ceasing of counteractions should be understood. The mind that can counteract afflictions, corresponding to right view, has no latent tendencies in the present. It also has no latent tendencies in the past. After this moment, the mind that is free from latent tendencies has no latent tendencies in the future. From then on, in the mind-stream of the body that has already undergone transformation and has already eradicated latent tendencies, all subsequent mundane wholesome and neutral minds, in the past, present, and future, are free from latent tendencies. Therefore, it can be said that all three times are eradicated. This is the difference between the defilement and purity of afflictions. How is the delusion and eradication of the defilement of afflictions established?
差別。當知略說有十五種。謂欲界系見苦集滅道諦所斷及修所斷諸漏有五。如欲界系。色無色系各五亦爾。欲界迷苦有十煩惱。迷集有八。除薩迦耶及邊執見。如迷集諦滅道亦爾。上界諸諦併除瞋恚。隨迷次第如欲界說。
云何迷苦有十隨眠。略五取蘊總名為苦。愚夫於此五取蘊中起二十句薩迦耶見。五句見我。余見我所。是名迷苦薩迦耶見。即用如是薩迦耶見以為依止。於五取蘊見我斷常。故邊執見亦迷於苦。又諸邪見謂無施等乃至妙行惡行業果及與異熟。是迷苦諦。又有邪見撥無父母化生有情。如是邪見一分迷苦。一分迷集。又諸外道誹謗苦諦起大邪見。彼謂沙門喬答摩種。為諸弟子施設苦諦。此定無有。如是邪見亦迷苦諦。又有諸見妄計自在世主釋梵及余物類。為常為恒無有變易。如是邪見亦迷苦諦。又有諸見計邊無邊。如是亦名迷苦邪見。又有沙門若婆羅門不死矯亂邪見。一分亦迷苦諦。若有見取。妄取迷苦所有諸見以為第一。謂能清凈解脫出離。如是名為迷苦見取。若有妄取隨順此見此見隨法所受戒禁。以為第一能得清凈解脫出離。此戒禁取是迷苦諦。若有外道於此諸見不定信受。亦不一向誹謗如來所立苦諦。但于苦諦心懷猶豫。此及所餘于苦猶豫是迷苦疑。若於如是自所起見。寶愛堅著如此見貪。
【現代漢語翻譯】 現代漢語譯本：應當知道，簡略地說，有十五種（煩惱的）差別。也就是欲界所繫，見苦諦、集諦、滅諦、道諦所斷，以及修所斷的各種煩惱，各有五種。如同欲界所繫一樣，色界和無色界也各有五種。欲界迷惑苦諦有十種煩惱，迷惑集諦有八種，除去薩迦耶見（有身見，認為五蘊是『我』）和邊執見（執著于斷常二邊的見解）。如同迷惑集諦一樣，迷惑滅諦和道諦也是如此。上界（色界和無色界）的各種諦理都除去了瞋恚。隨著迷惑的次第，如同欲界所說的那樣。
什麼是迷惑苦諦的十種隨眠（潛在的煩惱）？簡略地說，五取蘊（色、受、想、行、識）總稱為苦。愚昧的人對於這五取蘊生起二十句薩迦耶見。五句認為『我』，其餘認為『我所』（屬於我的）。這叫做迷惑苦諦的薩迦耶見。就用這樣的薩迦耶見作為依靠，對於五取蘊見『我』是斷滅的或常恒的。所以邊執見也是迷惑苦諦。又有各種邪見，認為沒有佈施等等，乃至沒有妙行惡行業的結果以及異熟果報。這是迷惑苦諦。又有一種邪見，否定父母的存在，否定化生有情。這樣的邪見一部分迷惑苦諦，一部分迷惑集諦。又有各種外道誹謗苦諦，生起大的邪見。他們認為沙門喬答摩（釋迦牟尼佛）一族，為他的弟子們施設苦諦，這一定是虛假的。這樣的邪見也是迷惑苦諦。又有各種見解，錯誤地認為自在世主、釋梵（帝釋天）以及其他事物是常恒不變的。這樣的邪見也是迷惑苦諦。又有各種見解，認為世界有邊無邊。這些也叫做迷惑苦諦的邪見。又有沙門或婆羅門的不死矯亂邪見，一部分也是迷惑苦諦。如果有見取（執取不正見），錯誤地執取迷惑苦諦的所有見解，認為是最殊勝的，認為能夠清凈、解脫、出離。這叫做迷惑苦諦的見取。如果有錯誤地執取隨順這些見解的戒律和禁制，認為是最殊勝的，能夠得到清凈、解脫、出離。這種戒禁取是迷惑苦諦。如果有外道對於這些見解不確定地信受，也不完全誹謗如來所建立的苦諦，只是對於苦諦心懷猶豫。這種以及其餘對於苦諦的猶豫，是迷惑苦諦的疑。如果對於自己所生起的見解，珍愛並且堅固地執著，這種對於見解的貪愛。
【English Translation】 English version: It should be known that, briefly speaking, there are fifteen kinds of differences (of afflictions). That is, the afflictions associated with the desire realm, severed by seeing the truth of suffering (Dukkha Satya), the truth of origin (Samudaya Satya), the truth of cessation (Nirodha Satya), and the truth of the path (Magga Satya), and those severed by cultivation, each has five kinds. Just like those associated with the desire realm, the form realm and the formless realm each also have five kinds. The desire realm's delusion regarding the truth of suffering has ten afflictions, and delusion regarding the truth of origin has eight, excluding Satkayadrishti (belief in a self, the view that the five skandhas are 'I') and Antagrahadrishti (extreme views, clinging to the extremes of permanence or annihilation). Just like the delusion regarding the truth of origin, the delusion regarding the truth of cessation and the truth of the path is also like this. The various truths of the upper realms (form and formless realms) all exclude anger (dvesha). Following the order of delusion, it is as described for the desire realm.
What are the ten latent afflictions (anusaya) that delude the truth of suffering? Briefly speaking, the five aggregates of clinging (Pancha-upadanaskandha) are collectively called suffering. Ignorant people generate twenty sentences of Satkayadrishti regarding these five aggregates of clinging. Five sentences consider 'I', and the rest consider 'mine'. This is called Satkayadrishti that deludes the truth of suffering. They use such Satkayadrishti as a basis, and view 'I' in the five aggregates of clinging as either annihilated or permanent. Therefore, Antagrahadrishti also deludes the truth of suffering. Furthermore, there are various wrong views (mithyadrishti) that believe there is no giving (dana), etc., and no result or retribution for good or bad actions. This deludes the truth of suffering. There is also a wrong view that denies the existence of parents and denies beings born by transformation (upapaduka). Such a wrong view partly deludes the truth of suffering and partly deludes the truth of origin. Furthermore, there are various non-Buddhist (tirthika) who slander the truth of suffering and generate great wrong views. They believe that the Shakyamuni (Gautama Buddha) clan establishes the truth of suffering for his disciples, which must be false. Such a wrong view also deludes the truth of suffering. There are also various views that wrongly consider the sovereign lord, Shakra-Brahma (Indra and Brahma), and other things as permanent and unchanging. Such a wrong view also deludes the truth of suffering. There are also various views that consider the world as finite or infinite. These are also called wrong views that delude the truth of suffering. There are also the evasive wrong views of some ascetics (shramana) or Brahmins who claim immortality, which partly delude the truth of suffering. If there is view-attachment (drishtiparమర్శa), wrongly clinging to all the views that delude the truth of suffering, considering them as the most supreme, believing they can purify, liberate, and release. This is called view-attachment that deludes the truth of suffering. If there is wrongly clinging to the precepts and vows that accord with these views, considering them as the most supreme, believing they can attain purity, liberation, and release, this precept-and-vow attachment (shilavrataparamarsa) deludes the truth of suffering. If there are non-Buddhists who uncertainly accept these views, and do not completely slander the truth of suffering established by the Tathagata, but merely harbor doubt about the truth of suffering, this and other doubts about the truth of suffering are doubts that delude the truth of suffering. If one cherishes and firmly clings to the views that arise from oneself, this attachment to views.
是迷苦貪。若於異分他所起見。心懷違損是迷苦恚。若恃此見心生高舉。是迷苦慢。若有無智與此諸見及疑貪等煩惱相應。若唯于苦獨行無智。如是併名迷苦無明。此十煩惱皆迷苦諦見苦所斷。
云何迷集有八隨眠。謂諸沙門若婆羅門謗因邪見。又有沙門若婆羅門。計自在等是一切物生者化者及與作者。此惡因論所有邪見。又有邪見。無施無愛亦無祠祀。無有妙行亦無惡行。又有邪見不死矯亂。外道沙門若婆羅門所起一分。又有邪見誹謗集諦。謂諸外道作如是計。如彼沙門喬答摩種為諸弟子所說集諦。此定無有。如是等見是迷集諦所起邪見。若有見取取彼諸見以為第一能得清凈解脫出離。是迷集諦所起見取。若於隨順此見諸法所受戒禁。取為第一能得清凈。廣說如前。是迷集諦戒禁取。余疑貪等如前應知。如是八種煩惱隨眠。迷於集諦見集所斷。
云何迷滅有八隨眠。謂諸沙門若婆羅門。計邊無邊不死矯亂諸見一分。又有沙門若婆羅門。謂說現法涅槃論者所有邪見。又有邪見撥無世間真阿羅漢。乃至廣說。彼阿羅漢二德所顯。謂斷及智。此中但取謗斷邪見。又有邪見誹謗滅諦。謂諸外道廣說如前。又有橫計諸邪解脫所有邪見。如是諸見是迷滅諦所起邪見。若有見取取彼諸見以為第一。廣說如前。是迷滅諦
【現代漢語翻譯】 現代漢語譯本： 是迷惑于苦的貪愛（Tanha，渴愛）。如果對於其他宗派所產生的見解，心懷違背和損害，這是迷惑于苦的嗔恚（Dosa，憎恨）。如果依仗這種見解而心生高傲自大，這是迷惑于苦的驕慢（Mana，我慢）。如果存在無知，並且與這些見解以及疑惑、貪愛等煩惱相應，或者僅僅對於苦獨自存在無知，這些都稱為迷惑于苦的無明（Avidya，無明）。這十種煩惱都是迷惑于苦諦，通過見苦諦而被斷除的。
什麼是迷惑于集諦的八種隨眠（Anusaya，潛在的煩惱）？包括那些沙門（Sramana，出家修行者）或婆羅門（Brahmana，祭司）誹謗因果的邪見（Micchatta，錯誤的見解）。還有一些沙門或婆羅門，認為自在天等是一切事物產生、變化和創造者。這種關於惡劣原因的邪見。還有一些邪見，認為沒有佈施，沒有愛，也沒有祭祀，沒有好的行為，也沒有壞的行為。還有一些邪見是不承認死亡的詭辯。外道沙門或婆羅門所產生的一部分邪見。還有一些邪見誹謗集諦（Samudaya Satya，苦的根源）。例如，一些外道這樣認為：像沙門喬答摩（Gotama，釋迦摩尼佛的姓）向他的弟子所說的集諦，這肯定是虛假的。這些見解都是迷惑于集諦所產生的邪見。如果有人執取這些見解，認為它們是第一位的，能夠獲得清凈、解脫和出離，這是迷惑于集諦所產生的見取（Silabbataparamasa，戒禁取）。如果對於順應這些見解的諸法所受持的戒律和禁制，認為是第一位的，能夠獲得清凈，詳細的解釋如前所述。這是迷惑于集諦的戒禁取。其餘的疑惑、貪愛等，應該像前面所說的那樣理解。這八種煩惱隨眠，迷惑于集諦，通過見集諦而被斷除。
什麼是迷惑于滅諦的八種隨眠？包括那些沙門或婆羅門，認為世界有邊無邊，或者詭辯不承認死亡等見解的一部分。還有一些沙門或婆羅門，是宣說現世涅槃論者的邪見。還有一些邪見，否定世間存在真正的阿羅漢（Arahat，已證悟者），乃至廣說。這些阿羅漢的兩種功德所顯示，即斷除煩惱和智慧。這裡只取誹謗斷除煩惱的邪見。還有一些邪見誹謗滅諦（Nirodha Satya，苦的止息）。例如，一些外道詳細的解釋如前所述。還有一些橫加臆測的關於邪惡解脫的邪見。這些見解都是迷惑于滅諦所產生的邪見。如果有人執取這些見解，認為它們是第一位的，詳細的解釋如前所述。這是迷惑于滅諦的見取。
【English Translation】 English version: It is the craving (Tanha) that is deluded about suffering. If, with regard to views arising from other sects, one harbors opposition and harm, this is the aversion (Dosa) that is deluded about suffering. If, relying on this view, one's mind becomes arrogant and conceited, this is the pride (Mana) that is deluded about suffering. If there is ignorance and it is associated with these views, as well as with afflictions such as doubt and craving, or if ignorance exists solely with regard to suffering, all of these are called ignorance (Avidya) that is deluded about suffering. These ten afflictions are all deluded about the Truth of Suffering (Dukkha Satya), and are severed by seeing the Truth of Suffering.
What are the eight latent tendencies (Anusaya) that are deluded about the Truth of Origin (Samudaya Satya)? They include the wrong view (Micchatta) of those ascetics (Sramana) or priests (Brahmana) who slander causality. There are also some ascetics or priests who believe that Isvara (自在天，a creator god) and others are the creators, transformers, and producers of all things. This is the wrong view concerning evil causes. There are also some wrong views that claim there is no giving, no love, no sacrifice, no good conduct, and no bad conduct. There are also some wrong views that are sophistical about not acknowledging death. A portion of the wrong views arising from non-Buddhist ascetics or priests. There are also some wrong views that slander the Truth of Origin. For example, some non-Buddhists think like this: 'The Truth of Origin that the ascetic Gotama (釋迦摩尼佛的姓) speaks to his disciples must be false.' These views are all wrong views arising from delusion about the Truth of Origin. If someone grasps these views, considering them to be the foremost and capable of attaining purity, liberation, and release, this is the clinging to views (Silabbataparamasa) that is deluded about the Truth of Origin. If, with regard to the precepts and prohibitions adhered to in accordance with these views, one considers them to be the foremost and capable of attaining purity, the detailed explanation is as before. This is the clinging to precepts and vows that is deluded about the Truth of Origin. The remaining doubts, cravings, and so on, should be understood as described earlier. These eight latent tendencies are deluded about the Truth of Origin and are severed by seeing the Truth of Origin.
What are the eight latent tendencies that are deluded about the Truth of Cessation (Nirodha Satya)? They include a portion of the views of those ascetics or priests who believe that the world is finite or infinite, or who sophistically deny death, and so on. There are also some ascetics or priests who hold the wrong views of those who advocate Nirvana in the present life. There are also some wrong views that deny the existence of true Arhats (已證悟者) in the world, and so on. These Arhats are manifested by two virtues: the cessation of afflictions and wisdom. Here, only the wrong view that slanders the cessation of afflictions is taken. There are also some wrong views that slander the Truth of Cessation. For example, some non-Buddhists, the detailed explanation is as before. There are also some arbitrarily conceived wrong views about evil liberation. These views are all wrong views arising from delusion about the Truth of Cessation. If someone grasps these views, considering them to be the foremost, the detailed explanation is as before. This is the clinging to views that is deluded about the Truth of Cessation.
所起見取。若於隨順彼見諸法所受戒禁。取為第一。廣說如前。是迷滅諦戒禁取。所餘貪等如前應知。唯除瞋恚。謂于滅諦起怖畏心起損害心起恚惱心。如是瞋恚迷於滅諦。余如前說。如是八種煩惱隨眠。迷於滅諦見滅所斷。
云何迷道有八隨眠。謂撥無世間真阿羅漢。乃至廣說。此中所有誹謗。一切智為導首有為無漏。當知此見是迷道諦所起邪見。又諸沙門若婆羅門不死矯亂邪見一分亦迷於道。又諸外道謗道邪見。彼謂沙門喬答摩種為諸弟子說出離道。實非出離。由此不能盡出離苦。佛所施設無我之見。及所受持戒禁隨法。是惡邪道非正妙道。如是亦名迷道邪見。又彼外道作如是計。我等所行若行若道是真行道。能盡能出一切諸苦。如是亦名迷道邪見。若有見取取彼邪見以為第一能得清凈解脫出離。如是名為迷道見取。若於隨順彼見諸法所受戒禁。取為第一能得清凈解脫出離。是名迷道戒禁取。所餘貪等迷道煩惱。如迷滅諦道理應知。如是八種煩惱隨眠。迷於道諦見道所斷。
如是已說見斷諸漏。云何修道所斷諸漏。謂欲界瞋恚。三界三種貪慢無明。由彼長時修習正道方能得斷。是故名為修道所斷。又彼煩惱界界地地皆有三品。謂下中上。能斷之道亦有三品。下品之道能斷上品修斷諸漏。中能斷中。上
【現代漢語翻譯】 現代漢語譯本：所產生的錯誤認知。如果對於隨順那些錯誤認知的所有法，所受持的戒律和禁制，認為是第一位的，詳細的解釋如同前面所說。這是對滅諦的迷惑，屬於戒禁取。其餘的貪等煩惱，應當像前面所說的那樣理解。只有嗔恚不同，即對於滅諦產生恐懼之心，產生損害之心，產生惱怒之心。這樣的嗔恚就是對滅諦的迷惑。其餘的如同前面所說。這八種煩惱隨眠，是對滅諦的迷惑，屬於見滅所斷。
怎樣是對道的迷惑，有八種隨眠呢？就是否定世間有真正的阿羅漢，乃至廣說。這裡面所有的誹謗，以否定一切智為首，否定有為無漏的功德。應當知道這種見解是對道諦的迷惑所產生的邪見。還有那些沙門或婆羅門，用不死來擾亂視聽的邪見，也有一部分是對道的迷惑。還有那些外道誹謗正道的邪見。他們認為沙門喬答摩（釋迦牟尼佛的尊稱）所教導弟子的出離之道，實際上並非真正的出離之道。因此不能完全脫離痛苦。佛所施設的無我之見，以及所受持的戒律和禁制，是邪惡的道路，不是正妙的道路。這樣的見解也叫做對道的迷惑的邪見。還有那些外道這樣認為，我們所修行的行為和道路才是真正的修行之道，能夠完全脫離一切痛苦。這樣的見解也叫做對道的迷惑的邪見。如果有人認為這些邪見是第一位的，能夠得到清凈、解脫和出離，這就叫做對道的迷惑的見取。如果對於隨順那些邪見的諸法，所受持的戒律和禁制，認為是第一位的，能夠得到清凈、解脫和出離，這就叫做對道的迷惑的戒禁取。其餘的貪等迷惑道的煩惱，應當像迷惑滅諦那樣理解。這八種煩惱隨眠，是對道諦的迷惑，屬於見道所斷。
像這樣已經說了見所斷的煩惱。什麼是修道所斷的煩惱呢？就是欲界的嗔恚，三界的三種貪、慢、無明。這些煩惱需要長時間修習正道才能斷除。所以叫做修道所斷。而且這些煩惱在每個界、每個地都有三種品級，即下品、中品、上品。能夠斷除這些煩惱的道也有三種品級。下品的道能夠斷除上品的修道所斷的煩惱，中品的道能夠斷除中品的煩惱，上品
【English Translation】 English version: The arising of incorrect perceptions. If one considers the precepts and prohibitions undertaken in accordance with those incorrect perceptions as paramount, as explained previously in detail, this is clinging to precepts and vows as the highest, a delusion regarding the cessation of suffering (Nirodha Satya). The remaining defilements such as greed should be understood as described before, except for hatred. That is, towards the cessation of suffering, one develops a fearful mind, a harmful mind, and an angry mind. Such hatred is a delusion regarding the cessation of suffering. The rest is as previously stated. These eight latent tendencies (anusaya) of afflictions are delusions regarding the cessation of suffering, and are severed by seeing the cessation of suffering.
How are there eight latent tendencies that are delusions regarding the path (Marga)? It is when one denies that there are true Arhats (those who have attained Nirvana) in the world, and so on, as explained extensively. All the slanders within this, with the denial of the All-Knowing (Sarvajna) as the leader, denying the meritorious qualities that are conditioned and unpolluted, know that this view is a false view arising from delusion regarding the path. Furthermore, those ascetics or Brahmins who confuse with the false view of non-death, a portion of that is also a delusion regarding the path. Also, those heretics who slander the path with false views, they claim that the path of liberation that the ascetic Gautama (another name for Sakyamuni Buddha) teaches to his disciples is not truly a path of liberation. Therefore, one cannot completely escape suffering. The view of non-self (Anatta) established by the Buddha, and the precepts and prohibitions followed, are evil and wrong paths, not the correct and wonderful path. Such views are also called false views that are delusions regarding the path. Furthermore, those heretics think like this: 'The practices and paths we follow are the true practices and paths, capable of completely liberating from all suffering.' Such views are also called false views that are delusions regarding the path. If someone considers these false views as paramount, believing they can attain purity, liberation, and release, this is called clinging to views as the highest, a delusion regarding the path. If one considers the precepts and prohibitions undertaken in accordance with those false views as paramount, believing they can attain purity, liberation, and release, this is called clinging to precepts and vows as the highest, a delusion regarding the path. The remaining defilements such as greed that are delusions regarding the path should be understood in the same way as delusions regarding the cessation of suffering. These eight latent tendencies of afflictions are delusions regarding the path, and are severed by seeing the path.
Having thus described the outflows (asrava) that are severed by seeing, what are the outflows that are severed by cultivation (bhavana)? They are hatred in the desire realm (Kama-dhatu), and the three types of greed, pride, and ignorance in the three realms. These afflictions can only be severed by cultivating the correct path for a long time. Therefore, they are called severed by cultivation. Moreover, these afflictions in each realm and each level have three grades: lower, middle, and upper. The paths that can sever these afflictions also have three grades. The lower grade path can sever the upper grade of outflows severed by cultivation, the middle grade can sever the middle grade, and the upper grade
道斷下。又彼修道所斷諸漏。于有漏事任運而轉。長時堅固於自所迷事難可解脫。是名建立煩惱雜染迷斷差別。
複次即如所說見修所斷諸漏煩惱。當知略有五種所緣。一緣邪分別所起事境。二緣見境。三緣戒禁境。四緣自分別所起名境。五緣任運堅固事境。此中若緣苦集事境所有諸漏。是緣邪分別所起事境。見取貪等見斷諸漏除疑。是緣見境。戒禁取。是緣戒禁境。緣滅道境及緣不同分界境所有諸漏。是緣自分別所起名境。何以故。非此煩惱能緣滅道。亦不能緣不同分界。非無所緣故。修所斷漏。是緣自任運堅固事境。
云何建立煩惱雜染對治差別。謂略四種。一相續成熟對治。二近斷對治。三一分斷對治。四具分斷對治。如聲聞地已具說。十三種資糧道。名相續成熟對治。如聲聞地已具說。暖頂忍世第一法抉擇分善根。名近斷對治。見道名一分斷對治。修道名具分斷對治。問升見道聖者智行有何相由幾心故見道究竟。云何當舍見所斷惑。頓耶漸耶。答升見道者所有智行遠離眾相。爾時聖智雖緣于苦。然于苦事不起分別謂此為苦取相而轉。如於苦諦。于集滅道亦復如是。爾時即于先世俗智所觀諦中一切想相。皆得解脫。絕戲論智。但于其義緣真如理離相而轉。其于爾時智行如是。建立見道由二道理。一
【現代漢語翻譯】 現代漢語譯本：道斷之下，那些通過修行所斷除的各種煩惱，對於有漏之事仍然會自然而然地運作。由於長久以來對自身所迷惑之事執迷不悟，因此難以從中解脫。這被稱為建立煩惱雜染的迷惑和斷除的差別。
其次，就像前面所說的見道和修道所斷除的各種煩惱，應當知道大致有五種所緣（所緣：心識所攀緣的對象）。第一種是緣于邪分別所產生的事境；第二種是緣于見境；第三種是緣于戒禁境；第四種是緣于自（我）分別所產生的名境；第五種是緣于任運（自然而然）堅固的事境。這裡面，如果緣于苦、集（苦集滅道四聖諦中的苦諦和集諦）的事境而產生的所有煩惱，就是緣于邪分別所產生的事境。見取（錯誤的見解）、貪等見道所斷除的各種煩惱（除了疑），是緣于見境。戒禁取（執取錯誤的戒律和禁忌）是緣于戒禁境。緣于滅、道（苦集滅道四聖諦中的滅諦和道諦）的境界以及緣于不同分界（不同層次的境界）的所有煩惱，是緣于自（我）分別所產生的名境。為什麼這麼說呢？因為這些煩惱不能緣于滅、道，也不能緣于不同分界。但又不是沒有所緣，所以修道所斷除的煩惱，是緣于自身任運（自然而然）堅固的事境。
如何建立煩惱雜染的對治差別呢？大致有四種：第一種是相續成熟對治；第二種是近斷對治；第三種是一分斷對治；第四種是具分斷對治。正如在《聲聞地》（《瑜伽師地論》的一部分）中已經詳細說明的那樣，十三種資糧道被稱為相續成熟對治。正如《聲聞地》中已經詳細說明的那樣，暖位、頂位、忍位、世第一法（四加行位）的抉擇分善根被稱為近斷對治。見道被稱為一分斷對治。修道被稱為具分斷對治。問：升入見道的聖者，其智慧和行為有什麼樣的特徵？通過多少個心識才能使見道達到究竟？應當如何捨棄見道所斷除的迷惑？是頓悟還是漸悟？答：升入見道的聖者，其所有的智慧和行為都遠離各種表相。這時，聖智雖然緣于苦（苦諦），但對於苦的事實不起分別，不會認為『這是苦』而執取其表相。就像對於苦諦一樣，對於集諦、滅諦、道諦也是如此。這時，對於先前世俗智慧所觀察的諦理中的一切想法和表相，都能夠解脫。斷絕戲論的智慧，只是對於其中的意義，緣于真如的理，遠離表相而運作。他在那個時候的智慧和行為就是這樣。建立見道是通過兩種道理：一
【English Translation】 English version: Furthermore, those defilements that are severed through the path of cultivation still operate naturally in regard to conditioned matters. Due to prolonged and firm delusion about what one is deluded about, it is difficult to be liberated. This is called establishing the difference between the defilement of affliction, its contamination, delusion, and severance.
Moreover, just as the afflictions and defilements severed by the path of seeing and the path of cultivation have been described, know that there are roughly five kinds of objects of focus (所緣: object of the mind). The first is the realm of objects arising from incorrect discrimination. The second is the realm of views. The third is the realm of precepts and prohibitions. The fourth is the realm of names arising from self-discrimination. The fifth is the realm of naturally firm objects. Among these, all defilements that focus on the realm of suffering and accumulation (苦集: suffering and its origin, the first two of the Four Noble Truths) are those that focus on the realm of objects arising from incorrect discrimination. The defilements severed by the path of seeing, such as grasping at views (見取: clinging to wrong views) and greed, excluding doubt, focus on the realm of views. Grasping at precepts and prohibitions (戒禁取: clinging to wrong rules and rituals) focuses on the realm of precepts and prohibitions. All defilements that focus on the realm of cessation and the path (滅道: cessation and the path, the last two of the Four Noble Truths) and the realm of different divisions focus on the realm of names arising from self-discrimination. Why is this? Because these afflictions cannot focus on cessation and the path, nor can they focus on different divisions. It is not that there is no object of focus, so the defilements severed by the path of cultivation focus on the realm of naturally firm objects.
How is the difference in the antidotes to the defilement of affliction established? Roughly, there are four kinds: the first is the antidote of continuous maturation; the second is the antidote of near severance; the third is the antidote of partial severance; and the fourth is the antidote of complete severance. As has already been fully explained in the Śrāvakabhūmi (聲聞地: 'Hearer's Ground', a section of the Yogācārabhūmi), the thirteen paths of accumulation are called the antidote of continuous maturation. As has already been fully explained in the Śrāvakabhūmi, the roots of virtue of the nirvedhabhāgīya (抉擇分: decisive portion) of warmth, peak, forbearance, and the highest mundane dharma (暖頂忍世第一法: the four stages of practice leading to insight) are called the antidote of near severance. The path of seeing is called the antidote of partial severance. The path of cultivation is called the antidote of complete severance. Question: What are the characteristics of the wisdom and conduct of a noble one who ascends to the path of seeing? Through how many moments of consciousness is the path of seeing brought to completion? How should the delusions severed by the path of seeing be abandoned? Is it sudden or gradual? Answer: The wisdom and conduct of one who ascends to the path of seeing are free from all appearances. At that time, although the noble wisdom focuses on suffering (苦諦: suffering), it does not discriminate about the fact of suffering, and does not grasp at its appearance, thinking 'this is suffering'. Just as with the truth of suffering, so it is with the truth of accumulation, cessation, and the path. At that time, one is liberated from all thoughts and appearances in the truths previously observed by worldly wisdom. The wisdom that cuts off conceptual proliferation operates only in relation to the meaning, focusing on the principle of suchness (真如: true thusness) and free from appearances. At that time, the wisdom and conduct are like this. The path of seeing is established through two principles: one
廣佈聖教道理。有戲論建立。二內證勝義道理。離戲論建立。依初建立增上力故。說法智品有四種心。種類智品亦有四心。隨爾所時八種心轉。即爾所時總說名一無間所入純奢摩他所顯之心。如是總說有九種心。見道究竟。隨爾所時如所施設苦諦之相了別究竟。即爾所時說名一心。第二建立增上力故說有一心。謂唯依一證真如智相應心類。見道究竟。此中亦有奢摩他道。如前應知。又立二分見道所斷煩惱隨眠。一隨逐清凈色。二隨逐心心所。由見道中止觀雙運故。聖弟子俱時能捨止觀二道所斷隨眠。第一觀所斷。第二止所斷。是故見道說名究竟。若言觀品所攝諸智見斷隨眠隨逐生者。應不得名對治體性。由此因緣薄伽梵說。隨信行者隨法行者入見道時。名為第六。行無相行補特伽羅。非信勝解。見得。身證。慧脫。俱脫五得其名。由彼于滅住寂靜想。是故說彼名住無相。譬如良醫拔毒箭者。知癰熟已利刀先剖。膿雖漸出猶未頓盡。后更廣開週迴䍤搦。膿出漉盡未能甚凈。瘡門尚開為令斂故。或以膩團或以膩帛而帖塞之。如是漸次肌肉得斂。令義易了故作此喻。此中義者如已熟癰。當知隨順見道所斷諸漏處事亦爾。如利刀剖。當知毗缽舍那品所攝見道亦爾。如周䍤搦。當知奢摩他品所攝見道亦爾。如膿。當知一切見道所
斷隨眠漏亦爾。如瘡未凈未斂。當知修道所斷諸漏漏事亦爾。如膩團帛。當知修道亦爾。若諸異生離欲界欲或色界欲。但由修道無有見道。彼于欲界得離欲時。貪慾瞋恚及彼隨法鄰近憍慢。若諸煩惱相應無明不現行故皆說名斷。非如見道所斷薩迦耶見等由彼諸惑住此身中。從定起已有時現行。非生上者彼復現起。如是異生離色界欲。如其所應除瞋恚余煩惱當知亦爾。自地所有見斷諸漏。若定若起若生。於一切時若遇生緣便現在前。複次略有二種粗重。一漏粗重。二有漏粗重。漏粗重者。阿羅漢等修道所斷煩惱斷時皆悉永離。此謂有隨眠者有識身中不安隱性無堪能性。有漏粗重者。隨眠斷時從漏所生漏所熏發。本所得性不安隱性。苦依附性與彼相似無堪能性。皆得微薄。又此有漏粗重名煩惱習。阿羅漢獨覺所未能斷。唯有如來能究竟斷。是故說彼名永斷習氣不共佛法。是名煩惱雜染由五種相差別建立。
問如世尊言。妄分別貪名士夫欲。以何因緣唯煩惱欲說名為欲非事欲耶。答以煩惱欲性染污故。又唯煩惱欲能欲事欲故。又煩惱欲發動事欲。令生種種雜染過患。謂諸所有妄分別貪未斷未知故。先為欲愛之所燒惱。欲愛燒故追求諸欲。追求欲故便受種種身心疲苦。雖設功勞。若不稱遂。便謂我今唐捐其功。乃受劬勞
【現代漢語翻譯】 現代漢語譯本 斷除隨眠煩惱也是如此。就像瘡口未乾凈未收斂一樣，應當知道修道所斷的各種煩惱也是如此。如同沾滿油膩的布帛，應當知道修道也是如此。如果有些凡夫俗子離開了欲界的慾望，或者離開了色界的慾望，僅僅通過修道而沒有通過見道，那麼他們在欲界獲得離欲的時候，貪慾、瞋恚以及與它們相關的、鄰近的憍慢，以及與這些煩惱相應的無明，因為不現行，所以都稱為斷除。但並非像見道所斷的薩迦耶見（有身見）等那樣，因為那些迷惑仍然存在於這個身體中，從禪定中出來後有時還會現行，而已經生到上界的人不會再現起這些煩惱。像這樣，凡夫俗子離開色界的慾望，以及相應地去除瞋恚和其他煩惱，也應當知道是同樣的道理。自身所擁有的見道所斷的各種煩惱，無論在禪定中、還是出定后、還是在生命中，在任何時候如果遇到產生煩惱的因緣，就會立刻顯現出來。此外，大致有兩種粗重：一是煩惱粗重，二是有漏粗重。煩惱粗重，是指阿羅漢等通過修道所斷除的煩惱，在斷除時全部永遠地離開了。這指的是有隨眠煩惱的人，其有識之身中存在著不安穩性和無堪能性。有漏粗重，是指在隨眠煩惱斷除時，從煩惱所生、被煩惱所薰染、原本具有的不安穩性、痛苦的依附性，以及與這些相似的無堪能性，都變得微弱。而且，這種有漏粗重被稱為煩惱習氣，是阿羅漢和獨覺所未能斷除的，只有如來才能徹底斷除。因此說他們是永遠斷除了習氣，這是不共佛法。這就是煩惱雜染，通過五種相的差別而建立。
問：正如世尊所說，虛妄分別的貪愛被稱為士夫欲（人的慾望），為什麼只有煩惱的慾望被稱為欲，而不是事物上的慾望呢？答：因為煩惱的慾望本質上是染污的。而且，只有煩惱的慾望才能產生對事物慾望的希求。而且，煩惱的慾望會發動事物上的慾望，使其產生各種雜染的過患。也就是說，所有虛妄分別的貪愛，因為沒有斷除、沒有認知，所以首先被慾望的愛火所燒惱。因為被慾望的愛火燒惱，所以追求各種慾望。因為追求慾望，所以承受各種身心的疲憊痛苦。即使付出了努力，如果不稱心如意，就認為自己白白浪費了功夫，白白地受了勞累。
【English Translation】 English version The severing of latent defilements is also like that. Just as a wound that is not yet clean and has not yet closed, one should know that the defilements severed by the path of cultivation are also like that. Like a piece of cloth covered in grease, one should know that cultivation is also like that. If certain ordinary beings have detached from desire in the desire realm or from desire in the form realm, but only through cultivation and not through the path of seeing, when they attain detachment from desire in the desire realm, greed, hatred, and the associated and proximate arrogance, as well as the ignorance associated with these afflictions, are all said to be severed because they are not manifest. However, they are not like the satkayadrishti (belief in a self) and other afflictions severed by the path of seeing, because those delusions still reside in this body, and after arising from samadhi (meditative absorption), they sometimes manifest again, whereas those who have been born in higher realms do not experience these afflictions again. In this way, when ordinary beings detach from desire in the form realm, and correspondingly eliminate hatred and other afflictions, one should know that it is the same. All the defilements severed by the path of seeing that belong to one's own realm, whether in samadhi, after arising from samadhi, or in life, will immediately manifest if they encounter the conditions for their arising. Furthermore, there are roughly two types of coarseness: the coarseness of defilements and the coarseness of contaminated existence. The coarseness of defilements refers to the afflictions severed by arhats (worthy ones) and others through the path of cultivation, which are completely and permanently abandoned at the time of severance. This refers to the instability and lack of capacity in the consciousness-possessing body of those who have latent defilements. The coarseness of contaminated existence refers to the instability, painful dependence, and similar lack of capacity that arise from defilements, are influenced by defilements, and are inherent in nature, which become weakened at the time of severing latent defilements. Moreover, this coarseness of contaminated existence is called the habitual tendencies of afflictions, which arhats and pratyekabuddhas (solitary buddhas) have not been able to sever, and only the Tathagata (Thus-Gone One) can completely sever. Therefore, it is said that they have permanently severed the habitual tendencies, which are unique to the Buddha's Dharma. This is the impurity of afflictions, established through the differentiation of five aspects.
Question: As the Bhagavan (World Honored One) said, the craving of false discrimination is called purushartha (human desire). Why is only the desire of afflictions called desire, and not the desire for things? Answer: Because the desire of afflictions is inherently defiled. Moreover, only the desire of afflictions can generate the desire for things. Furthermore, the desire of afflictions activates the desire for things, causing various impurities and faults to arise. That is to say, all craving of false discrimination, because it has not been severed or understood, is first burned by the fire of desire. Because it is burned by the fire of desire, it pursues various desires. Because it pursues desires, it endures various physical and mental exhaustion and suffering. Even if effort is expended, if it is not fulfilled, one thinks that one's efforts have been wasted and one has suffered in vain.
無果之苦。設得稱遂便深戀著。守掌因緣受防護苦。若受用時貪火所燒。于內便受不寂靜苦。若彼失壞受愁憂苦。由隨念故受追憶苦。又由是因發起身語及意惡行。又出家者棄捨欲時。雖復舍離煩惱欲。因欲復還起。又唯煩惱欲因緣故。能招欲界生老病死惡趣等苦。如是等輩雜染過患。皆煩惱欲以為因緣。是故世尊唯煩惱欲說名為欲非於事欲。
問能生欲貪虛妄分別凡有幾種。答略有八種。一引發分別。二覺悟分別。三合結分別四有相分別五親昵分別。六喜樂分別。七侵逼分別。八極親昵分別。如梵問經言。
引發與覺悟 及余和合結 有相若親昵 亦多種喜樂 侵逼極親昵 名虛妄分別 能生於欲貪 智者當遠離
引發分別者。謂舍善方便心相續已。于諸欲中發生作意。覺悟分別者。謂于不和合不現前境。由貪慾纏之所纏縛。合結分別者。謂貪慾纏所纏縛故追求諸欲。有相分別者。謂于和合現前境界。執取其相執取隨好。親昵分別者。謂于和合現前境界。由貪慾纏之所纏縛。喜樂分別者。謂由如是貪慾纏故。希求無量所受欲具。侵逼分別者。謂由一向見其功德而受諸欲倍更希求。極親昵分別者。謂為最極諸貪慾纏之所纏縛。問何故欲界諸煩惱中。唯顯示貪以為欲相。答若由是因顯示
【現代漢語翻譯】 現代漢語譯本 無果之苦。即使得到了滿足，也會深深地迷戀執著，爲了守護和掌管這些因緣而承受防護的痛苦。如果受用的時候，被貪慾之火所焚燒，內心就會感到不安寧的痛苦。如果這些東西失去了或毀壞了，就會承受愁苦憂傷。由於不斷地思念，又會承受追憶的痛苦。而且因為這些原因，會引發身語意的惡行。即使出家之人捨棄了慾望，雖然捨棄了煩惱之慾，但因為慾望還會再次生起。而且僅僅因為煩惱之慾的緣故，就能招來欲界的生老病死以及惡趣等等痛苦。像這些雜染的過患，都是以煩惱之慾作為因緣。所以世尊才說，只有煩惱之慾才能被稱為『欲』，而不是指事物本身。
問：能產生欲貪的虛妄分別，總共有幾種？ 答：略有八種：一、引發分別；二、覺悟分別；三、合結分別；四、有相分別；五、親昵分別；六、喜樂分別；七、侵逼分別；八、極親昵分別。正如《梵問經》所說：
『引發與覺悟，及余和合結， 有相若親昵，亦多種喜樂， 侵逼極親昵，名虛妄分別， 能生於欲貪，智者當遠離。』
引發分別，是指捨棄了善巧方便之心相續之後，在各種慾望中產生作意。覺悟分別，是指對於不和合、不現前的境界，被貪慾的纏縛所束縛。合結分別，是指被貪慾的纏縛所束縛，從而追求各種慾望。有相分別，是指對於和合、現前的境界，執取它的相，執取它的隨好。親昵分別，是指對於和合、現前的境界，被貪慾的纏縛所束縛。喜樂分別，是指由於這樣的貪慾纏縛，希望得到無量所受用的東西。侵逼分別，是指只看到慾望的功德而受用它們，從而更加倍地希望得到。極親昵分別，是指被最極的各種貪慾纏縛所束縛。 問：為什麼在欲界的所有煩惱中，只顯示貪作為慾望的相狀？ 答：因為這個原因而顯示。
【English Translation】 English version The suffering of fruitless efforts. Even if one obtains what one desires, one becomes deeply attached and clings to it, enduring the suffering of guarding and protecting these conditions. If one indulges in them, one is burned by the fire of greed, and one suffers the pain of inner unrest. If those things are lost or destroyed, one endures sorrow and grief. Due to constant remembrance, one also suffers the pain of recollection. Moreover, because of these causes, one initiates evil actions of body, speech, and mind. Even if a renunciant abandons desires, although they have relinquished the desire of afflictions (klesha-kama), desire arises again because of desire. And solely because of the desire of afflictions, one can attract the suffering of birth, old age, sickness, death, and evil destinies in the desire realm (kama-dhatu). Such defiled faults are all caused by the desire of afflictions. Therefore, the World Honored One said that only the desire of afflictions is called 'desire,' not the desire for things.
Question: How many kinds of false discriminations (vikalpa) are there that can generate desire and greed (kama-trishna)? Answer: Briefly, there are eight kinds: 1. Initiating discrimination; 2. Awakening discrimination; 3. Combining and binding discrimination; 4. Appearance-related discrimination; 5. Intimate discrimination; 6. Joyful discrimination; 7. Aggressive discrimination; 8. Extremely intimate discrimination. As stated in the Brahma Question Sutra:
'Initiating and awakening, and other combining and binding, Appearance-related, intimate, also various joyful, Aggressive, extremely intimate, are called false discriminations, That can generate desire and greed, the wise should stay away from.'
Initiating discrimination means that after abandoning the continuous mind of skillful means, one generates attention in various desires. Awakening discrimination means that one is bound by the entanglement of greed for unrealized and non-present objects. Combining and binding discrimination means that one is bound by the entanglement of greed, thereby pursuing various desires. Appearance-related discrimination means that one grasps the appearance and the secondary characteristics of realized and present objects. Intimate discrimination means that one is bound by the entanglement of greed for realized and present objects. Joyful discrimination means that due to such entanglement of greed, one hopes to obtain limitless objects of enjoyment. Aggressive discrimination means that one only sees the merits of desires and indulges in them, thereby hoping to obtain them even more. Extremely intimate discrimination means that one is bound by the most extreme entanglements of various greeds. Question: Why, among all the afflictions in the desire realm, is only greed shown as the characteristic of desire? Answer: It is shown because of this reason.
貪愛為集諦相。即以此因當知此相。問何故顯示分別俱貪以為欲相。答若此因緣令貪現前發起于貪。若此因緣受用事欲。總顯為一妄分別貪。又有一分棄捨諸欲而出家者仍于諸欲起妄分別。為令了知虛妄分別亦是欲已尋復棄捨故。顯分別亦是欲相。問何故唯說貪愛為集諦相。答由二因緣。一者貪愛是願不願所依處故。二者貪愛遍生起故。所以者何。由彼貪愛于身財等所應期愿。為現攝受故便起期愿。于非愿處對治善中為非所愿。現攝方便故便起不願。由此願不願故生死流轉無有斷絕。當知遍起復有三種。一者位遍。依一切受差別轉故。謂由五門喜和合故。喜不離故。喜不合故。喜乖離故。常隨自身而藏愛故。二者時遍。謂緣去來今三世境故。三者境遍。謂緣現法后法內身而起。亦緣已得未得境界而起。問何故唯說離貪瞋癡心得離欲。不說離色受等煩惱事耶。答由離於此亦離彼故。又諸煩惱性染污故。又即由此多過患故。所以者何。若於其事起諸過患。當知皆是煩惱所作。是諸過患如前蘊善巧中觀察不善所有過患。又可避故。所以者何。于諸事中一切煩惱皆可避脫。非一切事。又由修習不凈觀等諸世俗道。雖厭其事入離欲地。然離欲地煩惱隨逐。煩惱於心未得離欲。由此道理唯離煩惱。心善離欲非離其事。於此處所餘決
【現代漢語翻譯】 現代漢語譯本 貪愛是集諦（Samudaya Satya）的特徵。應當通過這個原因來認識這個特徵。有人問：為什麼顯示和分別都與貪愛相關，並將其作為慾望的特徵？回答是：如果這種因緣使貪愛顯現並生起，如果這種因緣使人享受慾望的事物，那麼總的來說，這表現爲一種虛妄分別的貪愛。此外，還有一部分人放棄了各種慾望而出家，但仍然對各種慾望產生虛妄分別。爲了讓他們明白虛妄分別也是慾望的一種表現，從而進一步放棄它，所以顯示分別也是慾望的特徵。有人問：為什麼只說貪愛是集諦的特徵？回答是：由於兩個原因。一是貪愛是願望和不願望的所依之處。二是貪愛普遍生起。為什麼這麼說呢？因為對於自身、財富等應該期望的事物，爲了現在就獲得，所以會產生期望。對於不願望的事物，以及對治煩惱的善法，因為不願現在就接受，所以會產生不願望。由於這種願望和不願望，生死輪迴沒有斷絕。應當知道，普遍生起又有三種情況。一是位置上的普遍。因為依賴於一切感受的差別而轉變。也就是說，由於五根與喜悅的和合，喜悅不分離，喜悅不和合，喜悅乖離，常常隨著自身而隱藏愛。二是時間上的普遍。指的是緣於過去、現在、未來三世的境界。三是境界上的普遍。指的是緣于現世的法、來世的法、內在的身體而生起，也緣于已經得到和尚未得到的境界而生起。有人問：為什麼只說離開貪、嗔、癡，心才能離開慾望，而不說離開色、受等煩惱的事物呢？回答是：因為離開了這些，也就離開了那些。而且各種煩惱的性質是染污的。而且正是由於這些，才會有很多過患。為什麼這麼說呢？如果在某件事上產生各種過患，應當知道這都是煩惱所造成的。這些過患就像前面在蘊善巧中觀察不善的過患一樣。而且是可以避免的。為什麼這麼說呢？在各種事物中，一切煩惱都可以避免脫離，但不是一切事物都可以避免脫離。而且由於修習不凈觀等各種世俗道，雖然厭惡這些事物而進入離欲地，然而離欲地的煩惱仍然跟隨，煩惱在心中沒有得到離欲。由於這個道理，只是離開煩惱，心才能真正離開慾望，而不是離開事物本身。在這裡，還有一些需要決定的問題。
【English Translation】 English version Craving (tanha) is the characteristic of Samudaya Satya (the Truth of the Origin of Suffering). This characteristic should be understood through this cause. Someone asks: Why are both manifestation and discrimination related to craving and considered as characteristics of desire? The answer is: If this condition causes craving to manifest and arise, and if this condition causes one to enjoy the objects of desire, then, in general, this manifests as a false discriminating craving. Furthermore, there are some who renounce all desires and become monks, but still generate false discriminations about various desires. In order to make them understand that false discrimination is also a manifestation of desire, so that they can further renounce it, therefore, manifestation of discrimination is also a characteristic of desire. Someone asks: Why is only craving said to be the characteristic of Samudaya Satya? The answer is: Due to two reasons. First, craving is the basis of what is desired and what is not desired. Second, craving arises universally. Why is this so? Because for things that should be desired, such as oneself, wealth, etc., in order to acquire them now, one generates desire. For things that are not desired, and for good dharmas that counteract afflictions, because one does not want to accept them now, one generates aversion. Due to this desire and aversion, the cycle of birth and death is endless. It should be known that universal arising has three aspects. First, universal in terms of location. Because it transforms depending on the differences in all feelings. That is, due to the harmony of the five senses with joy, joy not separating, joy not harmonizing, joy diverging, love is always hidden along with oneself. Second, universal in terms of time. This refers to being conditioned by the realms of the past, present, and future. Third, universal in terms of object. This refers to arising in relation to the dharma of the present life, the dharma of the future life, the inner body, and also arising in relation to realms that have been obtained and have not yet been obtained. Someone asks: Why is it only said that the mind can be free from desire by abandoning greed, hatred, and delusion, and not by abandoning objects of affliction such as form, feeling, etc.? The answer is: Because by abandoning these, those are also abandoned. Moreover, the nature of various afflictions is defiled. And it is precisely because of these that there are many faults. Why is this so? If various faults arise in a certain matter, it should be known that these are all caused by afflictions. These faults are like the faults of unwholesomeness observed earlier in the Skillful Analysis of Aggregates. And they can be avoided. Why is this so? In various matters, all afflictions can be avoided, but not all matters can be avoided. Moreover, although one detests these things and enters the realm of detachment by practicing various mundane paths such as the contemplation of impurity, the afflictions of the realm of detachment still follow, and the mind has not attained detachment from afflictions. Due to this reason, only by abandoning afflictions can the mind truly be free from desire, not by abandoning the things themselves. Here, there are still some issues that need to be resolved.
擇文更不復現。問何因緣故於諸經中。從余煩惱簡取我我所見我慢執著隨眠。說為染污煩惱品耶。答由三因故。一向邪行故。謂我我所見二種故。所以者何。依止身見以為根本。便能生起六十二見。依託此故於非解脫計為解脫而起邪行。二背正行故。謂我慢執著二種。所以者何。依止我慢執著故。於此正法毗柰耶中所有善友。所謂諸佛及佛弟子真善丈夫。不往請問云何為善云何不善。設彼來問亦不如實顯發自己。三退勝位故。謂隨眠一種。所以者何。雖到有頂。下地隨眠所隨逐故復還退墮。復有差別。謂通達所知于滅作證。有二種法極為障礙。一邪行因緣。二苦生因緣。邪行因緣者。謂六十二見。因此執故於諸有情由身語意起諸邪行。苦生因緣者。謂不斷隨眠故。又此二業有二因緣。邪行因緣因緣者。謂計我我所薩迦耶見。苦生因緣因緣者。謂初后兩位不起正行。由我慢故初不聞正法。由增上慢故后不修正行。復有差別。謂于善說法毗柰耶中。有四種法為最為上。勝極勝妙不共外道。何等為四。一者于諦簡擇。二者於己同梵行所修可樂法。三者于異論所不生憎嫉。四于清凈品能不退失。于惡說法毗柰耶中有四種法。於此四法極為障礙。一計我我所薩迦耶見。二我慢。三妄執諦取。四不斷隨眠。由此因緣雖到有頂必還墮
【現代漢語翻譯】 現代漢語譯本 不再重複之前的選擇。問：是何因緣，在眾多經典中，從其餘煩惱中特別選取我見、我所見、我慢、執著、隨眠，說為染污煩惱之類呢？答：由於三種原因。一是傾向於邪行。即我見和我所見這兩種。為什麼這樣說呢？因為依止身見作為根本，就能生起六十二種邪見。依託這些邪見，將非解脫誤認為解脫，從而產生邪行。二是背離正行。即我慢和執著這兩種。為什麼這樣說呢？因為依止我慢和執著，對於這正法和毗柰耶（Vinaya，戒律）中所有的善友，也就是諸佛和佛弟子這些真正的善丈夫，不去請教什麼是善，什麼是不善。即使他們來詢問，也不如實地顯露自己（的真實情況）。三是退失殊勝地位。即隨眠這一種。為什麼這樣說呢？即使到達有頂天（最高禪定），由於下地的隨眠煩惱的跟隨，最終還是會退墮下來。 還有一種差別。對於通達所知、證得寂滅的人來說，有兩種法是極大的障礙。一是邪行因緣，二是苦生因緣。邪行因緣，指的是六十二見。因為執著這些邪見，對於各種有情眾生，會通過身語意造作各種邪行。苦生因緣，指的是不斷除隨眠煩惱。而且，這兩種業有其各自的因緣。邪行因緣的因緣，指的是計我我所的薩迦耶見（Satkayadristi，有身見）。苦生因緣的因緣，指的是在最初和最後兩個階段不進行正行。由於我慢，最初不聽聞正法；由於增上慢，後來不修正確的行為。 還有一種差別。在善說的正法和毗柰耶中，有四種法是最為殊勝的，是極其卓越、極其美妙、不與外道相同的。是哪四種呢？一是對真諦的簡擇。二是對自己和同修梵行者所修習的可喜之法的分享。三是對不同見解的人不生憎恨嫉妒。四是對清凈的品德能夠不退失。在惡說的毗柰耶中，有四種法，對以上四種法構成極大的障礙。一是計我我所的薩迦耶見。二是我慢。三是錯誤地執取真諦。四是不斷除隨眠煩惱。由於這些原因，即使到達有頂天，最終也一定會墮落。
【English Translation】 English version The selection of texts will not be repeated. Question: What is the reason that among all the sutras, the views of 'I' (Atman), the views of 'mine' (Atmiya), arrogance (Mana), clinging (Abhinivesha), and latent tendencies (Anushaya) are specifically selected from the remaining afflictions and described as categories of defiled afflictions? Answer: Due to three reasons. First, inclining towards wrong conduct. This refers to the two types of views: 'I' and 'mine'. Why is this so? Because relying on the view of self (Satkayadristi) as the root, one can generate sixty-two wrong views. Relying on these, one mistakes non-liberation for liberation, thus engaging in wrong conduct. Second, turning away from right conduct. This refers to the two types: arrogance and clinging. Why is this so? Because relying on arrogance and clinging, one does not seek guidance from the virtuous friends in this Dharma and Vinaya (discipline), such as the Buddhas and their disciples, who are truly virtuous individuals, asking what is good and what is not good. Even if they come to inquire, one does not truthfully reveal oneself (one's true situation). Third, losing superior status. This refers to the latent tendencies. Why is this so? Even if one reaches the peak of existence (Bhavagra, the highest state of meditative absorption), one will still fall back down because of the latent tendencies that follow from the lower realms. There is also a distinction. For those who have understood what is to be known and have realized cessation, there are two things that are great obstacles. One is the cause of wrong conduct, and the other is the cause of the arising of suffering. The cause of wrong conduct refers to the sixty-two views. Because of clinging to these views, one creates various wrong actions through body, speech, and mind towards sentient beings. The cause of the arising of suffering refers to not cutting off latent tendencies. Moreover, these two types of karma have their respective causes. The cause of the cause of wrong conduct refers to the view of self and mine, the Satkayadristi (view of self). The cause of the cause of the arising of suffering refers to not engaging in right conduct in the initial and final stages. Due to arrogance, one does not initially hear the right Dharma; due to excessive pride, one does not later cultivate right conduct. There is also a distinction. In the well-spoken Dharma and Vinaya, there are four things that are the most supreme, exceedingly excellent, exceedingly wonderful, and not shared with external paths (non-Buddhist teachings). What are these four? First, discernment of the truth (Satya). Second, sharing the delightful practices cultivated by oneself and fellow practitioners of the Brahmacharya (holy life). Third, not generating hatred or jealousy towards those with different views. Fourth, being able to not regress from pure qualities. In the poorly spoken Vinaya, there are four things that are great obstacles to these four qualities. First, the Satkayadristi (view of self and mine). Second, arrogance (Mana). Third, falsely clinging to the truth. Fourth, not cutting off latent tendencies (Anushaya). Due to these causes, even if one reaches the peak of existence, one will inevitably fall back down.
落。又有二執。一根境執。謂執我我所。二展轉有情執。謂我慢。計我為勝等。問自有貪愛為眾苦因。何故余處世尊復說欲為苦因。答以是現法苦因緣故。所以者何。若於有情有欲有貪或有親昵。彼若變異便生憂惱等苦。問何故五蓋說名為龜。答五支相似故。能障修習如理作意故。問何緣故忿說名母駝。答似彼性故。由惡語者於他言詞不能堪忍增上力故。能障得彼教授教誡。問何故慳嫉說名凝血。答由於虛薄無味利養而現行故。能障可愛樂法故。問何故諸欲說名屠機上肉。答系屬主宰無定實故。能障無間修善法故。問何故無明說名浪耆。答似彼性故。障聞智故。問何緣故疑說名岐路。答似彼性故。障思智故。問何故我慢說名輪圍。答似彼性故。障修智故。問更有所餘能發惡行無量煩惱何故簡取貪瞋癡立不善根。答發業因緣略有三種。謂愛味因緣故。損他因緣故。執著建立邪法因緣故。此貪瞋癡于上因緣如應配釋。
中嗢拖南曰。
欲愛離欲 計我等欲 龜駝母等 及貪瞋等
瑜伽師地論卷第五十八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第五十九
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中有尋有伺等三地之二
問貪等十煩惱。
【現代漢語翻譯】 現代漢語譯本 落（墮落）。又有二執（兩種執著）：一、根境執（對感官和外境的執著），即執著于『我』和『我的』。二、展轉有情執（對眾生的執著），即我慢（驕傲），認為自己比別人優勝等等。問：既然貪愛是眾苦的原因，為什麼世尊（佛陀）在其他地方又說慾望是苦的原因？答：因為貪愛是現世痛苦的直接原因。為什麼呢？如果對眾生有慾望、有貪愛，或者有親昵，那麼當他們發生變化時，就會產生憂愁煩惱等痛苦。問：為什麼五蓋（五種障礙）被稱為龜（烏龜）？答：因為五蓋的五個組成部分相似，並且能夠阻礙如理作意的修習。問：為什麼忿（憤怒）被稱為母駝（母駱駝）？答：因為憤怒的性質與母駱駝相似。由於惡語者對於他人的言辭不能忍受，並且這種不能忍受的力量不斷增強，所以憤怒能夠阻礙獲得教授教誡。問：為什麼慳嫉（吝嗇和嫉妒）被稱為凝血（凝固的血）？答：因為慳嫉是由於虛薄無味的利養而產生的，並且能夠阻礙對可愛樂法的追求。問：為什麼諸欲（各種慾望）被稱為屠機上肉（屠宰案板上的肉）？答：因為慾望受到主宰的控制，沒有真實的自性，並且能夠阻礙不間斷地修習善法。問：為什麼無明（愚癡）被稱為浪耆（遊女）？答：因為無明的性質與遊女相似，能夠阻礙聽聞佛法的智慧。問：為什麼疑（懷疑）被稱為岐路（岔路）？答：因為懷疑的性質與岔路相似，能夠阻礙思考的智慧。問：為什麼我慢（驕傲）被稱為輪圍（鐵圍山）？答：因為我慢的性質與鐵圍山相似，能夠阻礙修習的智慧。問：既然還有其他能夠引發惡行的無量煩惱，為什麼只選擇貪、嗔、癡作為不善根（惡的根源）？答：引發業的因緣大致有三種：一是愛味因緣（因貪愛滋味而造業），二是損害他人因緣（因損害他人而造業），三是執著建立邪法因緣（因執著邪法而造業）。貪、嗔、癡與上述三種因緣相對應。
中嗢拖南（總結）說：
欲愛離欲，計我等欲，龜駝母等，及貪嗔等。
《瑜伽師地論》卷第五十八 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第五十九
彌勒菩薩說
三藏法師玄奘奉詔譯 《攝抉擇分》中《有尋有伺等三地》之二
問：貪等十煩惱（十種煩惱）。
【English Translation】 English version Falling. Furthermore, there are two attachments: first, the attachment to roots and objects, which is clinging to 'I' and 'mine'; second, the attachment to sentient beings in succession, which is arrogance, considering oneself superior, and so on. Question: Since craving is the cause of all suffering, why did the World Honored One (Buddha) elsewhere say that desire is the cause of suffering? Answer: Because craving is the direct cause of suffering in the present life. Why? If one has desire, craving, or intimacy towards sentient beings, then when they change, suffering such as sorrow and distress arises. Question: Why are the five hindrances called a turtle? Answer: Because the five components of the five hindrances are similar, and they can obstruct the cultivation of appropriate attention. Question: Why is anger called a female camel? Answer: Because the nature of anger is similar to that of a female camel. Because those who speak harshly cannot tolerate the words of others, and this intolerance increases, anger can obstruct the attainment of teachings and instructions. Question: Why are stinginess and jealousy called congealed blood? Answer: Because stinginess and jealousy arise from meager and tasteless gains, and they can obstruct the pursuit of lovable and delightful dharmas. Question: Why are all desires called meat on a butcher's block? Answer: Because desires are controlled by a master, have no real self-nature, and can obstruct the uninterrupted cultivation of good dharmas. Question: Why is ignorance called a prostitute? Answer: Because the nature of ignorance is similar to that of a prostitute, and it can obstruct the wisdom of hearing the Dharma. Question: Why is doubt called a crossroads? Answer: Because the nature of doubt is similar to that of a crossroads, and it can obstruct the wisdom of thinking. Question: Why is arrogance called Mount Chakravada (Iron Ring Mountain)? Answer: Because the nature of arrogance is similar to that of Mount Chakravada, and it can obstruct the wisdom of cultivation. Question: Since there are countless other afflictions that can cause evil deeds, why are only greed, hatred, and delusion chosen as the roots of unwholesomeness (roots of evil)? Answer: There are roughly three causes for generating karma: first, the cause of savoring (generating karma due to craving for taste); second, the cause of harming others (generating karma due to harming others); and third, the cause of clinging to and establishing wrong views (generating karma due to clinging to wrong views). Greed, hatred, and delusion correspond to the above three causes accordingly.
The summary (Udanavarga) says:
'Desire and craving, detachment from desire, considering 'I' and so on, turtle, camel, mother, and so on, as well as greed, hatred, and so on.'
Yogacarabhumi-sastra, Volume 58 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 59
Said by Bodhisattva Maitreya
Translated by Tripitaka Master Xuanzang under imperial decree The second of the three grounds of 'With Investigation and with Reflection, etc.' in the Section on Determining the Compendium
Question: The ten afflictions (ten kinds of afflictions) such as greed.
幾能發業幾不能發。答一切能發。若諸煩惱猛利現行。方能發起往惡趣業。非諸失念而現行者。又分別起能發此業。非任運起。
問諸煩惱有幾相。答略有三相。一自相。二共相。三差別相。自相者。謂貪瞋等各各自性所攝相。共相者。謂諸煩惱無有差別。一切皆同不寂靜相。差別相者。復有二種。一門差別相。二轉差別相。門差別相者。謂結縛隨眠隨煩惱纏等。如本地分已說。轉差別相者。謂隨眠轉故。所緣轉故。現行轉故。品差別轉故。力無力轉故。因果轉故。迷行轉故。
複次隨眠轉相略有十八。一隨逐自境隨眠。二隨逐他境隨眠。三被損隨眠。四不被損隨眠。五隨增隨眠。六不隨增隨眠。七具分隨眠。八不具分隨眠。九可害隨眠。十不可害隨眠。十一增上隨眠。十二平等隨眠。十三下劣隨眠。十四覺悟隨眠。十五不覺悟隨眠。十六能生多苦隨眠。十七能生少苦隨眠。十八不能生苦隨眠。隨逐自境隨眠者。謂三界中自地所攝隨眠。隨逐他境隨眠者。謂生上下地下上煩惱所逐隨眠。被損隨眠者。謂世間離欲下地隨眠。不被損隨眠者。謂已離欲或未離欲自地隨眠。隨增隨眠者。謂自地隨眠。不隨增隨眠者。謂他地隨眠。具分隨眠者。謂諸異生所有隨眠。不具分隨眠者。謂諸有學非異生者所有隨眠。可害
【現代漢語翻譯】 現代漢語譯本 問：什麼情況下能引發業，什麼情況下不能引發？答：一切情況都能引發。如果各種煩惱強烈地現行，就能引發導致惡趣的業。如果只是失念而現行，則不能引發。此外，通過分別心產生的煩惱能引發此業，而任運（自然而然）產生的煩惱則不能。
問：各種煩惱有多少種相？答：略有三種相：一、自相；二、共相；三、差別相。自相是指貪、嗔等各自的自性所包含的相。共相是指所有煩惱沒有差別，都同樣是不寂靜的相。差別相又有兩種：一、門差別相；二、轉差別相。門差別相是指結、縛、隨眠、隨煩惱、纏等，如《本地分》中所說。轉差別相是指隨眠的轉變，包括所緣的轉變、現行的轉變、品類的差別轉變、力量的有無轉變、因果的轉變、以及迷惑行為的轉變。
其次，隨眠的轉變相略有十八種：一、隨逐自境隨眠；二、隨逐他境隨眠；三、被損隨眠；四、不被損隨眠；五、隨增隨眠；六、不隨增隨眠；七、具分隨眠；八、不具分隨眠；九、可害隨眠；十、不可害隨眠；十一、增上隨眠；十二、平等隨眠；十三、下劣隨眠；十四、覺悟隨眠；十五、不覺悟隨眠；十六、能生多苦隨眠；十七、能生少苦隨眠；十八、不能生苦隨眠。隨逐自境隨眠是指三界中自己所處層級（自地）所包含的隨眠。隨逐他境隨眠是指生於較高或較低層級，被較高或較低層級的煩惱所追逐的隨眠。被損隨眠是指通過世間禪定而離欲的較低層級的隨眠。不被損隨眠是指已經離欲或尚未離欲的自己所處層級的隨眠。隨增隨眠是指自己所處層級的隨眠。不隨增隨眠是指其他層級的隨眠。具分隨眠是指所有凡夫（異生）所具有的隨眠。不具分隨眠是指所有有學（已經開始修行的聖者），而非凡夫所具有的隨眠。可害隨眠
【English Translation】 English version Question: Under what conditions can karma be generated, and under what conditions can it not? Answer: All conditions can generate it. If various afflictions are intensely active, they can generate karma that leads to bad destinies. If they are merely active due to forgetfulness, they cannot. Furthermore, afflictions arising from conceptualization can generate this karma, while those arising spontaneously (任運) cannot.
Question: How many aspects do the various afflictions have? Answer: Briefly, they have three aspects: 1. Self-aspect; 2. Common aspect; 3. Differentiated aspect. The self-aspect refers to the aspects encompassed by the individual natures of greed, hatred, etc. The common aspect refers to the fact that all afflictions are the same in that they are all non-peaceful. The differentiated aspect has two types: 1. Aspect of difference in terms of gateways; 2. Aspect of difference in terms of transformations. The aspect of difference in terms of gateways refers to bonds (結), fetters (縛), latent tendencies (隨眠, Suimian), secondary afflictions (隨煩惱, Suifannao), entanglements (纏, Chan), etc., as explained in the 'Local Division' (本地分, Ben Di Fen). The aspect of difference in terms of transformations refers to the transformations of latent tendencies, including transformations of the object of focus, transformations of active manifestation, transformations of differences in category, transformations of strength and weakness, transformations of cause and effect, and transformations of deluded actions.
Furthermore, the aspects of transformation of latent tendencies are roughly eighteen: 1. Latent tendencies that follow their own object; 2. Latent tendencies that follow other objects; 3. Latent tendencies that are harmed; 4. Latent tendencies that are not harmed; 5. Latent tendencies that increase; 6. Latent tendencies that do not increase; 7. Latent tendencies that are complete; 8. Latent tendencies that are incomplete; 9. Latent tendencies that can be eliminated; 10. Latent tendencies that cannot be eliminated; 11. Latent tendencies that are superior; 12. Latent tendencies that are equal; 13. Latent tendencies that are inferior; 14. Latent tendencies that are awakened; 15. Latent tendencies that are not awakened; 16. Latent tendencies that can produce much suffering; 17. Latent tendencies that can produce little suffering; 18. Latent tendencies that cannot produce suffering. Latent tendencies that follow their own object refer to the latent tendencies contained within one's own realm (自地, Zidi) in the three realms. Latent tendencies that follow other objects refer to latent tendencies that are born in higher or lower realms and are pursued by afflictions of higher or lower realms. Latent tendencies that are harmed refer to the latent tendencies of lower realms that have been abandoned through worldly detachment. Latent tendencies that are not harmed refer to the latent tendencies of one's own realm, whether one has already abandoned desire or not. Latent tendencies that increase refer to the latent tendencies of one's own realm. Latent tendencies that do not increase refer to the latent tendencies of other realms. Latent tendencies that are complete refer to the latent tendencies possessed by all ordinary beings (異生, Yisheng). Latent tendencies that are incomplete refer to the latent tendencies possessed by all those who are in the process of learning (有學, Youxue), and are not ordinary beings. Latent tendencies that can be eliminated
隨眠者。謂般涅槃法所有隨眠。不可害隨眠者。謂不般涅槃法所有隨眠。增上隨眠者。謂貪等行所有隨眠。平等隨眠者。謂等分行所有隨眠。下劣隨眠者。謂薄塵行所有隨眠。覺悟隨眠者。謂諸纏果與纏俱轉隨眠。不覺悟隨眠者。謂離諸纏而恒隨逐隨眠。能生多苦隨眠者。謂欲界隨眠。能生少苦隨眠者。謂色無色界隨眠。不能生苦隨眠者。謂得自在菩薩所有隨眠。
問如說粗重體性名隨眠。此煩惱品粗重望彼諸行。當言有異為不異耶。答當言有異。何以故。由阿羅漢永害一切煩惱粗重而諸行相續猶未斷絕故。問有幾粗重攝諸粗重。答略有十八。一自性異熟粗重。二自性煩惱粗重。三自性業粗重。四煩惱障粗重。五業障粗重。六異熟障粗重。七蓋粗重。八不正尋思粗重。九愁惱粗重。十怖畏粗重。十一劬勞粗重。十二飲食粗重。十三眠夢粗重。十四淫慾粗重。十五界不平等粗重。十六時分變異粗重。十七終沒粗重。十八遍行粗重。如是粗重如前應知。複次所緣現行二轉。于其自處當廣宣說。品差別轉當知如前蘊善巧說。力無力轉當知如前本地分說。因果轉者。謂煩惱業生皆以煩惱為因果。亦如是隨應當知。欲界一分不善煩惱有異熟果。應知所餘無異熟果。迷行轉者。如本地分。七種已列義別云何。謂薩迦耶見。邊
執見。邪見。此三于所知境。起邪了行。於四聖諦迷行轉故。無明一種是不了行。疑是了不了行。見取戒禁取及貪瞋等。緣見為境。見所斷者。彼一切皆是執邪了行。即此一切迷苦集諦者。是迷彼因緣所依處行。即此一切迷滅道諦者。是迷彼怖畏生行。即彼一切任運所起修道斷者。是任運現行迷執行。複次如前所說一切煩惱障治差別。但依化宜顯示粗相。建立煩惱迷執邪行。為令所化有情于種種煩惱諸行過失易生解故。今當總辯一切煩惱如實鉅細之相。建立迷執諸行差別。問如是諸煩惱幾有事幾無事。答諸見與慢是無事。于諸行中實無有我。而分別轉故。貪恚是有事。無明疑通二種。
問是諸煩惱幾與樂根相應。乃至幾與舍根相應。答若任運生一切煩惱。皆於三受現行可得。是故通一切識身者。與一切根相應。不通一切識身者。與意地一切根相應。不任運生一切煩惱隨其所應諸根相應。我今當說。貪於一時樂喜相應。或於一時憂苦相應。或於一時與舍相應。問如何等。答如有一或於樂受起會遇愛不乖離愛。而現在前遂於樂受不會遇非會遇。若乖離非和合。或於苦受起不會愛若乖離愛。而現在前遂于苦受合會非不合會。不乖離非乖離。由是因緣貪於一時憂苦相應。與此相違喜樂相應。若於不苦不樂位而生味著。當
【現代漢語翻譯】 現代漢語譯本 執見（堅持錯誤觀點），邪見（錯誤的見解），這三者對於所知的境界，產生錯誤的理解和行為。因為對於四聖諦（苦、集、滅、道）的迷惑而產生錯誤的修行。無明（對事物真相的迷惑）是一種不正確的理解和行為。疑（懷疑）是既不完全理解也不完全不理解的行為。見取（抓住錯誤的見解並認為其是正確的）、戒禁取（抓住錯誤的戒律和禁忌並認為其是正確的）以及貪（貪婪）、嗔（嗔恨）等等，以錯誤的見解為對象。那些被錯誤的見解所斷除的，所有這些都是堅持錯誤的理解和行為。所有這些對苦諦和集諦（苦的根源）感到迷惑的，就是對它們的因緣和所依賴之處感到迷惑。所有這些對滅諦（苦的止息）和道諦（達到苦止息的道路）感到迷惑的，就是對它們的怖畏和產生感到迷惑。所有這些自然而然產生的、通過修行而被斷除的，是自然而然顯現的、迷惑的修行行為。 進一步說，就像前面所說的一切煩惱障礙的治療差別，只是依據教化的適宜性來顯示粗略的表象，建立煩惱的迷惑和錯誤的修行，是爲了讓被教化的人們容易理解各種煩惱和行為的過失。現在應當總的辨別一切煩惱真實的大小之相，建立迷惑和錯誤修行的差別。問：這些煩惱有多少是有所依憑的，有多少是沒有所依憑的？答：錯誤的見解和慢（傲慢）是沒有所依憑的，因為在各種行為中實際上沒有『我』，而它們卻分別地運轉。貪（貪婪）和嗔（嗔恨）是有所依憑的。無明（對事物真相的迷惑）和疑（懷疑）則兼具兩種性質。 問：這些煩惱有多少與樂根（快樂的感受）相應，乃至有多少與舍根（不苦不樂的感受）相應？答：如果自然而然產生的一切煩惱，都可以在三種感受（樂受、苦受、舍受）中顯現。因此，通於一切識身（意識的集合）的煩惱，與一切根（感官）相應。不通於一切識身的煩惱，與意地（意識層面）的一切根相應。不自然而然產生的煩惱，隨其所應與各種根相應。我現在要說，貪（貪婪）在同一時間可能與快樂和喜悅相應，或者在同一時間可能與憂愁和痛苦相應，或者在同一時間可能與舍受相應。問：如何是這樣呢？答：比如，有的人或者對快樂的感受產生想要會面、不想要分離的愛，並且現在顯現出來，於是對於快樂的感受，不想要會面或者不是想要會面；如果想要分離或者不是想要和合；或者對痛苦的感受產生不想要會面、想要分離的愛，並且現在顯現出來，於是對於痛苦的感受，想要合會或者不是不想要合會，不想要分離或者不是想要分離。由於這樣的因緣，貪（貪婪）在同一時間與憂愁和痛苦相應。與此相反，與喜悅和快樂相應。如果在不苦不樂的狀態中產生執著，應當...
【English Translation】 English version Clinging to views (holding onto wrong viewpoints), wrong views (incorrect understandings): these three, with respect to the objects of knowledge, give rise to incorrect understanding and conduct. Because of delusion regarding the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation), incorrect practice arises. Ignorance (delusion about the true nature of things) is a kind of incorrect understanding and conduct. Doubt (uncertainty) is a conduct that is both understanding and not understanding. Grasping at views (seizing wrong views and believing them to be correct), grasping at precepts and prohibitions (seizing wrong rules and restrictions and believing them to be correct), as well as greed (craving), hatred (aversion), etc., take wrong views as their object. All those that are severed by wrong views, all of these are clinging to wrong understanding and conduct. All those who are deluded about the truth of suffering and the origin of suffering, are deluded about their causes and the places they rely on. All those who are deluded about the cessation of suffering and the path to the cessation of suffering, are deluded about their fear and arising. All those that arise spontaneously and are severed through cultivation, are spontaneously manifested, deluded practices. Furthermore, just as the differences in the treatment of all the afflictive obstructions mentioned earlier, only reveal a rough appearance according to the suitability of the teaching, establishing the delusion and wrong practice of afflictions, in order to make it easier for those being taught to understand the faults of various afflictions and actions. Now, we should generally distinguish the true large and small aspects of all afflictions, establishing the differences between delusion and wrong practice. Question: How many of these afflictions are based on something, and how many are not based on something? Answer: Wrong views and pride (arrogance) are not based on something, because in reality there is no 'self' in various actions, but they operate separately. Greed (craving) and hatred (aversion) are based on something. Ignorance (delusion about the true nature of things) and doubt (uncertainty) have both natures. Question: How many of these afflictions are associated with the root of pleasure (pleasant feeling), and how many are associated with the root of equanimity (neither pleasant nor unpleasant feeling)? Answer: If all afflictions arise spontaneously, they can all manifest in the three feelings (pleasant, painful, and neutral). Therefore, afflictions that pervade all aggregates of consciousness (collection of consciousness) are associated with all senses. Afflictions that do not pervade all aggregates of consciousness are associated with all senses in the mental realm (level of consciousness). Afflictions that do not arise spontaneously are associated with various senses as appropriate. I will now explain: Greed (craving) may be associated with pleasure and joy at the same time, or it may be associated with sorrow and pain at the same time, or it may be associated with equanimity at the same time. Question: How is this so? Answer: For example, someone may develop a love of wanting to meet and not wanting to separate from a pleasant feeling, and it now manifests, so for the pleasant feeling, they do not want to meet or do not want to meet; if they want to separate or do not want to unite; or they develop a love of not wanting to meet and wanting to separate from a painful feeling, and it now manifests, so for the painful feeling, they want to meet or do not want to not meet, do not want to separate or do not want to separate. Because of this, greed (craving) is associated with sorrow and pain at the same time. Conversely, it is associated with joy and pleasure. If attachment arises in a state of neither pain nor pleasure, it should...
知此貪舍根相應。恚於一時憂苦相應。或有一時喜樂相應。問如何等。答如有一自然為苦逼切身心。遂于內苦作意思惟發恚恨心。或於非愛諸行有情及諸法所。作意思惟發恚恨心。由是故恚憂苦相應。問恚與喜樂相應如何等。答如有一于怨家等非愛有情起恚惱心。作意思惟愿彼沒苦。沒已不濟。或不得樂得已還失。若遂所愿便生喜樂。由是故恚喜樂相應。薩迦耶見及邊執見。若於樂俱行蘊觀我我所。或觀為常。喜根相應。若於苦俱行蘊觀我我所。或觀為常。憂根相應。若於舍俱行蘊觀我我所。或觀為常。舍根相應。斷見攝邊執見。當知一切與彼相違。見取戒禁取。取彼見故隨其所應如彼相應。邪見一種。先作妙行憂根相應。先作惡行喜根相應。慢於一時喜根相應。或於一時憂根相應。問如何等。答略有二慢。一高舉慢。二卑下慢。又高舉慢有三高舉。何等為三。謂稱量高舉。解了高舉。利養高舉。此高舉慢喜根相應。若卑下慢與彼相違憂根相應。疑若於利養恭敬稱譽樂善趣等決定事中。他所導引令猶豫者。憂根相應。于無利養不敬譏毀苦惡趣等決定事中。他所導引令猶豫者。喜根相應。無明通與五根相應。所餘相應引事指斥文不復現。先辯煩惱諸根相應。但約粗相道理建立。令初行者解無亂故。今約鉅細道理建立。令
【現代漢語翻譯】 現代漢語譯本 知此貪舍根相應。恚於一時憂苦相應。或有一時喜樂相應。問如何等。答如有一自然為苦逼切身心。遂于內苦作意思惟發恚恨心。或於非愛諸行有情及諸法所。作意思惟發恚恨心。由是故恚憂苦相應。問恚與喜樂相應如何等。答如有一于怨家等非愛有情起恚惱心。作意思惟愿彼沒苦。沒已不濟。或不得樂得已還失。若遂所愿便生喜樂。由是故恚喜樂相應。 薩迦耶見（Sakkāya-ditthi，身見）及邊執見（antagāhika-ditthi，常見或斷見）。若於樂俱行蘊觀我我所。或觀為常。喜根相應。若於苦俱行蘊觀我我所。或觀為常。憂根相應。若於舍俱行蘊觀我我所。或觀為常。舍根相應。斷見攝邊執見。當知一切與彼相違。見取（ditthi-upadana，固執己見的執取）戒禁取（silabbata-upadana，固守戒律和儀軌的執取）。取彼見故隨其所應如彼相應。邪見一種。先作妙行憂根相應。先作惡行喜根相應。 慢於一時喜根相應。或於一時憂根相應。問如何等。答略有二慢。一高舉慢。二卑下慢。又高舉慢有三高舉。何等為三。謂稱量高舉。解了高舉。利養高舉。此高舉慢喜根相應。若卑下慢與彼相違憂根相應。 疑若於利養恭敬稱譽樂善趣等決定事中。他所導引令猶豫者。憂根相應。于無利養不敬譏毀苦惡趣等決定事中。他所導引令猶豫者。喜根相應。無明通與五根相應。所餘相應引事指斥文不復現。先辯煩惱諸根相應。但約粗相道理建立。令初行者解無亂故。今約鉅細道理建立。令
【English Translation】 English version Knowing this, greed is associated with the root of equanimity. Anger is associated with sorrow and suffering at one time, or with joy and pleasure at another time. Question: How so? Answer: For example, someone is naturally oppressed by suffering, afflicting their body and mind. Consequently, they contemplate their inner suffering and generate anger and hatred. Or, regarding beings, phenomena, and things that are not loved, they contemplate and generate anger and hatred. Therefore, anger is associated with sorrow and suffering. Question: How is anger associated with joy and pleasure? Answer: For example, someone feels anger and annoyance towards enemies or other unloved beings. They contemplate, wishing that they would be immersed in suffering, and even if they escape, they are not relieved, or they do not obtain pleasure, or they obtain it and then lose it. If their wishes are fulfilled, then joy and pleasure arise. Therefore, anger is associated with joy and pleasure. Sakkāya-ditthi (belief in a self) and antagāhika-ditthi (holding to extremes). If one contemplates 'I' or 'mine' in the aggregates associated with pleasure, or views them as permanent, it is associated with the root of joy. If one contemplates 'I' or 'mine' in the aggregates associated with suffering, or views them as permanent, it is associated with the root of sorrow. If one contemplates 'I' or 'mine' in the aggregates associated with equanimity, or views them as permanent, it is associated with the root of equanimity. Holding to the extreme of annihilationism is contrary to all of this. Ditthi-upadana (clinging to views) and silabbata-upadana (clinging to rites and rituals). Because they take up those views, they are associated accordingly. Wrong view is of one kind. If one first performs excellent deeds, it is associated with the root of sorrow. If one first performs evil deeds, it is associated with the root of joy. Conceit is associated with the root of joy at one time, or with the root of sorrow at another time. Question: How so? Answer: Briefly, there are two kinds of conceit: superiority conceit and inferiority conceit. Furthermore, superiority conceit has three kinds of elevation. What are the three? They are comparative elevation, understanding elevation, and gain elevation. This superiority conceit is associated with the root of joy. Inferiority conceit, being contrary to that, is associated with the root of sorrow. Doubt, if someone is led by others to hesitate in matters of certainty such as gain, respect, praise, happiness, good destinies, etc., is associated with the root of sorrow. If someone is led by others to hesitate in matters of certainty such as no gain, disrespect, criticism, suffering, evil destinies, etc., is associated with the root of joy. Ignorance is universally associated with the five roots. The remaining associations, citing specific instances, are not explicitly stated in the text. First, the associations of afflictions with the roots are discussed, established only according to coarse aspects and principles, so that beginners may understand without confusion. Now, they are established according to subtle and detailed principles, so that
久行者了自他身種種行解差別轉故。
複次諸煩惱略有三聚。一欲界系。二色界系。三無色界系。問如是三聚。幾不善幾無記。答初聚一分是不善。餘二聚是無記。諸不善者。是有異熟非余。問幾多性幾少性。答初多性余不爾。如多性少性如是。猛利長時染惱性。非猛利長時染惱性。發起外門雜染性。發起內門雜染性。發起惡行性。發起非惡行性。能生多苦性。能生少苦性。大有罪性。小有罪性。遲離欲性。速離欲性。不離欲所顯性。離欲所顯性。三摩地相違性。非三摩地相違性。非一種相生決定性。一種相生決定性等。當知亦爾。中嗢拖南曰。
多染惱內門 惡行生諸苦 有罪遲離欲 三摩地生等
複次云何能斷煩惱。齊何當言已斷煩惱。從何煩惱而可說斷。斷諸煩惱為頓為漸。云何次第斷諸煩惱。諸煩惱斷復有幾種。煩惱斷已有何等相。諸煩惱斷有何勝利。
謂善法資糧已積集故。已得證入方便地故。證得見地故。積習修地故。能斷煩惱得究竟地。當言已斷一切煩惱。復有差別。謂由修習四種瑜伽能斷煩惱。若善修習如是四種。當言已斷一切煩惱。四種瑜伽如聲聞地已說其相。復有差別。謂相續成熟故。得隨順教故。內正作意故。對治道生故。能斷煩惱。修對治道已到究竟。當言已
【現代漢語翻譯】 現代漢語譯本：
長久修行的人，能夠了解自身和他人的種種行為和見解的差別，並轉化它們。 其次，所有的煩惱大致可以分為三類：一、欲界系（Kāmadhātu，指欲界所繫的煩惱）；二、界系（Rūpadhātu，此處原文有誤，應為色界所繫的煩惱）；三、無界系（Arūpadhātu，此處原文有誤，應為無色界所繫的煩惱）。問：這三類煩惱中，哪些是不善的？哪些是無記的？答：第一類中的一部分是不善的，其餘兩類是無記的。那些不善的煩惱，是有異熟果報的，其餘的則不是。問：哪類煩惱是多性的？哪類是少性的？答：第一類是多性的，其餘的不是。像多性和少性一樣，猛利和長時間染污惱亂的性質，以及非猛利和非長時間染污惱亂的性質；發起外門雜染的性質，以及發起內門雜染的性質；發起惡行的性質，以及發起非惡行的性質；能夠產生多種痛苦的性質，以及能夠產生少量痛苦的性質；有大的罪過的性質，以及有小的罪過的性質；遲緩地離開慾望的性質，以及迅速地離開慾望的性質；不離開慾望所顯現的性質，以及離開慾望所顯現的性質；與三摩地（Samādhi，指禪定）相違背的性質，以及不與三摩地相違背的性質；非由一種因緣相生決定的性質，以及由一種因緣相生決定的性質等等，應當知道也是如此。總結偈頌說： 多染惱內門，惡行生諸苦，有罪遲離欲，三摩地生等。 其次，怎樣才能斷除煩惱？達到什麼程度才能說已經斷除了煩惱？從哪些煩惱開始可以稱為斷除？斷除煩惱是頓悟還是漸修？以什麼樣的次第斷除煩惱？斷除煩惱後有幾種狀態？煩惱斷除後有什麼樣的徵兆？斷除煩惱有什麼樣的利益？ 意思是說，因為已經積聚了善法的資糧，已經獲得了證入方便地（Upāyabhūmi，指方便道）的途徑，證得了見地（Darśanabhūmi，指見道），積累和修習了修地（Bhāvanābhūmi，指修道），所以能夠斷除煩惱，達到究竟地（Atyantabhūmi，指無學位）。可以稱為已經斷除了一切煩惱。還有一種差別，就是通過修習四種瑜伽（Yoga，指相應的修行方法）能夠斷除煩惱。如果能夠很好地修習這四種瑜伽，就可以說已經斷除了一切煩惱。這四種瑜伽的相狀，在《聲聞地》（Śrāvakabhūmi，指《瑜伽師地論》中關於聲聞乘修行的部分）中已經說過了。還有一種差別，就是因為相續成熟，得到隨順的教導，內心正確地作意，對治道（Pratipakṣamārga，指能對治煩惱的修行方法）生起，所以能夠斷除煩惱。修習對治道已經達到究竟，就可以說已經斷除了一切煩惱。
【English Translation】 English version:
A person who has practiced for a long time understands and transforms the differences in various actions and views of themselves and others. Furthermore, all afflictions (Kleśas) can be broadly categorized into three groups: 1. Those associated with the Desire Realm (Kāmadhātu, afflictions bound to the Desire Realm); 2. Those associated with the ** Realm (Rūpadhātu, should be Form Realm); 3. Those associated with the Non-** Realm (Arūpadhātu, should be Formless Realm). Question: Among these three groups, how many are unwholesome (Akuśala) and how many are indeterminate (Avyākṛta)? Answer: A portion of the first group is unwholesome, while the remaining two groups are indeterminate. Those that are unwholesome have different ripening (Vipāka) results, while the others do not. Question: Which group has multiple natures, and which has few? Answer: The first group has multiple natures, while the others do not. Just like multiple natures and few natures, so too are the natures of being intense and prolonged defilement and affliction, and not being intense and prolonged defilement and affliction; the nature of initiating external defilement, and the nature of initiating internal defilement; the nature of initiating evil conduct, and the nature of initiating non-evil conduct; the nature of being able to produce much suffering, and the nature of being able to produce little suffering; the nature of having great faults, and the nature of having small faults; the nature of being slow to detach from desire, and the nature of being quick to detach from desire; the nature of being manifested by non-detachment from desire, and the nature of being manifested by detachment from desire; the nature of being contrary to Samādhi (Samādhi, meditative concentration), and the nature of not being contrary to Samādhi; the nature of not being determined by a single cause for arising, and the nature of being determined by a single cause for arising, and so on. It should be understood that it is also like this. The summary verse says: 'Multiple defilements and afflictions, internal gate, evil conduct produces all sufferings, having faults, slow to detach from desire, Samādhi arising, and so on.' Furthermore, how can afflictions be severed? To what extent can it be said that afflictions have been severed? From which afflictions can it be said that severance has occurred? Is the severance of afflictions sudden or gradual? In what order are afflictions severed? After afflictions are severed, what are the different states? What are the signs that afflictions have been severed? What are the benefits of severing afflictions? It means that because the accumulation of wholesome Dharma resources has been completed, the means to attain entry into the Expedient Ground (Upāyabhūmi, the path of skillful means) has been obtained, the Ground of Vision (Darśanabhūmi, the path of seeing) has been attained, and the Ground of Cultivation (Bhāvanābhūmi, the path of cultivation) has been accumulated and practiced, one is able to sever afflictions and attain the Ultimate Ground (Atyantabhūmi, the state of no more learning). It can be said that all afflictions have been severed. There is also a difference, which is that by cultivating the four Yogas (Yoga, spiritual practices), one is able to sever afflictions. If one cultivates these four Yogas well, it can be said that all afflictions have been severed. The characteristics of these four Yogas have already been described in the Śrāvakabhūmi (Śrāvakabhūmi, the section on the Hearer's path in the Yogācārabhūmi-śāstra). There is also a difference, which is that because the continuum has matured, one has received teachings that are in accordance, one has correct mental engagement internally, and the antidote path (Pratipakṣamārga, the path that counteracts afflictions) has arisen, one is able to sever afflictions. Having cultivated the antidote path to its ultimate completion, it can be said that all afflictions have been severed.
斷一切煩惱。復有差別。謂了知煩惱事故。了知煩惱自性故。了知煩惱過患故。煩惱生已不堅著故。攝受對治故。能斷煩惱。對治已生當言已斷一切煩惱。復有差別。修奢摩他故。修毗缽舍那故。能斷煩惱。若諸相縛已得解脫。諸粗重縛亦得解脫。當言已斷一切煩惱。如世尊言。
相縛縛眾生 亦由粗重縛 善雙修止觀 方乃俱解脫
復有差別。謂了知所緣故。喜樂所緣故。能斷煩惱所依已滅故。已得轉依故。當言已斷一切煩惱。
複次從彼相應及所緣故煩惱可斷。所以者何。對治道生煩惱不起得無生法。是故說名斷。彼相應相應斷。已不復緣境故。從所緣亦說名斷。
複次見斷煩惱頓斷非漸。所以者何。由現觀智諦現觀故能斷見道所斷煩惱。然此現觀與壞緣諦作意相應。是故三心頓斷一切迷苦諦等見斷煩惱。修斷煩惱漸次而斷。數數修道方能斷故。
複次最初應斷不善事業及諸惡見。謂在家者。次復應斷樂出家障。謂欲尋思。恚尋思。害尋思。次復應斷不定心者三摩地障。謂眷屬尋思。國土尋思。不死尋思。次復應斷得作意障。謂樂遠離品身諸粗重。次復應斷見斷煩惱。次復應斷修斷煩惱。次復應斷屬苦屬憂屬樂屬喜。及屬諸舍諸定障品障礙煩惱。次復有一補特伽羅。應斷所知
【現代漢語翻譯】 現代漢語譯本： 斷除一切煩惱。又有差別之處。即了知煩惱的起因，了知煩惱的自性，了知煩惱的過患，對於已經生起的煩惱不執著，攝取和修習對治之法，才能斷除煩惱。對治已經生起的煩惱，才能說已經斷除一切煩惱。又有差別之處。修習奢摩他（止）和毗缽舍那（觀），才能斷除煩惱。如果各種相的束縛已經解脫，各種粗重的束縛也得到解脫，才能說已經斷除一切煩惱。正如世尊所說： 『相的束縛束縛眾生，也由於粗重的束縛。善於同時修習止和觀，才能全部解脫。』 又有差別之處。即了知所緣境，喜樂所緣境，能夠斷除煩惱所依之處，已經滅盡，已經得到轉依，才能說已經斷除一切煩惱。 再次，從與煩惱相應的以及所緣境的緣故，煩惱可以斷除。為什麼呢？因為對治道生起，煩惱不再生起，獲得無生法，所以稱為斷。與煩惱相應的相應斷除，已經不再緣取境界，所以從所緣境來說也稱為斷。 再次，見斷的煩惱是頓然斷除，不是逐漸斷除。為什麼呢？由於現觀智，對真諦進行現觀，能夠斷除見道所斷的煩惱。然而這種現觀與壞滅緣諦的作意相應。因此，以三個心念頓然斷除一切迷於苦諦等的見斷煩惱。修斷的煩惱是逐漸斷除，需要多次修道才能斷除。 再次，最初應當斷除不善的事業以及各種惡見，這是指在家之人。其次應當斷除障礙出家的事物，即欲尋思、恚尋思、害尋思。其次應當斷除使心不定的三摩地障礙，即眷屬尋思、國土尋思、不死尋思。其次應當斷除獲得作意的障礙，即樂於遠離品的身心各種粗重。其次應當斷除見斷的煩惱。其次應當斷除修斷的煩惱。其次應當斷除屬於苦、屬於憂、屬於樂、屬於喜，以及屬於各種舍的各種禪定障礙品，這些障礙煩惱。其次，有一種補特伽羅（人），應當斷除所知障。
【English Translation】 English version: To cut off all afflictions. There are further distinctions, namely: understanding the causes of afflictions, understanding the nature of afflictions, understanding the faults of afflictions, not clinging to afflictions once they have arisen, and embracing the antidotes. One can cut off afflictions by embracing the antidotes. Having counteracted arisen afflictions, one can then say that all afflictions have been cut off. There are further distinctions. By cultivating Śamatha (tranquility) and Vipaśyanā (insight), one can cut off afflictions. If the bonds of various appearances have been liberated, and the bonds of various coarsenesses have also been liberated, then one can say that all afflictions have been cut off. As the World-Honored One said: 『The bonds of appearances bind sentient beings, and also by the bonds of coarseness. Only by skillfully cultivating both tranquility and insight, can one be completely liberated.』 There are further distinctions, namely: understanding the object of focus, delighting in the object of focus, being able to cut off the basis of afflictions, which has been extinguished, and having attained transformation, then one can say that all afflictions have been cut off. Furthermore, afflictions can be cut off from their corresponding causes and objects of focus. Why is that? Because when the path of antidote arises, afflictions no longer arise, and one attains the unconditioned Dharma, therefore it is called cutting off. Cutting off the corresponding causes of afflictions, one no longer clings to objects, so it is also called cutting off from the object of focus. Furthermore, afflictions that are cut off by seeing are cut off suddenly, not gradually. Why is that? Because of the wisdom of direct perception, directly perceiving the truth, one can cut off the afflictions that are cut off by the path of seeing. However, this direct perception corresponds to the intention of destroying the causes of truth. Therefore, with three moments of thought, one suddenly cuts off all afflictions that are cut off by seeing, such as being deluded about the truth of suffering. Afflictions that are cut off by cultivation are cut off gradually, requiring repeated cultivation of the path to be cut off. Furthermore, one should initially cut off unwholesome actions and various evil views, which refers to those who are householders. Next, one should cut off obstacles to leaving home, namely sensual thoughts (kama-vitarka), thoughts of anger (vyapada-vitarka), and thoughts of harm (vihimsa-vitarka). Next, one should cut off obstacles to Samadhi (concentration) for those with an unstable mind, namely thoughts of relatives (jnati-vitarka), thoughts of country (janapada-vitarka), and thoughts of immortality (amaratva-vitarka). Next, one should cut off obstacles to gaining intention, namely the various coarsenesses of body and mind that delight in the qualities of detachment. Next, one should cut off afflictions that are cut off by seeing. Next, one should cut off afflictions that are cut off by cultivation. Next, one should cut off afflictions that belong to suffering, belong to sorrow, belong to pleasure, belong to joy, and belong to the various states of equanimity, these obstacles to various states of meditative absorption, these obstructing afflictions. Furthermore, there is a certain Pudgala (person) who should cut off the obstacles to knowledge (jnana-avarana).
障品諸障。由此次第應斷煩惱。
複次諸煩惱斷當知多種。略則為二。一諸纏斷。二隨眠斷。諸纏斷者。謂貪瞋斷乃至疑斷。薩迦耶見斷乃至邪見斷。見苦所斷斷乃至修道所斷斷。欲界所繫斷。乃至無色界所繫斷。散亂斷曉悟斷。羸劣斷制伏斷離系斷。當知離系斷即是隨眠斷。
複次煩惱斷已。于可愛法若劣若勝若現在前若不現前。雖猛利見而觀察之亦不染著。如於可愛而不生愛如是。于可瞋法亦不生瞋。于可癡法亦不生癡。又眼見諸色不喜不憂。但住于舍正念正知。如眼見。色乃至意知法亦爾。又性少欲成就第一真實少欲。如少欲如是。喜足遠離。勇猛精進。安住正念。寂定聰慧亦爾。于無戲論任性好樂。于有戲論策勵其心方能緣慮。如是等輩當知煩惱已斷之相。複次煩惱斷者有多勝利。謂隨證得超越憂苦超越喜樂。超越色想及與有對種種性想。超惡趣苦。超越生等一切種苦。又證安隱第一安隱。又證清涼第一清涼。又得第一現法樂住。隨其自心自在而轉。若行若住隨所欲樂所證之法。無復退轉。于自義利圓滿究竟。于諸所作無復希望。或復有一修利他行。為欲利益安樂眾生哀愍世間。令諸天人利益安樂。當知煩惱斷者。有如是等眾多勝利。複次煩惱緣境略有十五。一具分緣。謂身見等。二一分緣。謂
【現代漢語翻譯】 現代漢語譯本 關於障礙品的各種障礙，應當按照次第斷除煩惱。
此外，要知道斷除煩惱有多種方式，概括來說有兩種：一是斷除纏縛，二是斷除隨眠。斷除纏縛，指的是斷除貪、嗔等，乃至斷除疑；斷除薩迦耶見（身見，認為五蘊和合的身體是真實的我）等，乃至斷除邪見；斷除見苦所斷的煩惱，乃至斷除修道所斷的煩惱；斷除欲界所繫的煩惱，乃至斷除無色界所繫的煩惱；斷除散亂，斷除不覺悟；斷除羸弱，斷除制伏，斷除離系。要知道，斷除離系就是斷除隨眠。
此外，煩惱斷除后，對於可愛的法，無論是低劣還是殊勝，無論是現在眼前還是不在眼前，即使猛烈地見到，觀察它也不會產生染著。就像對於可愛的事物不生愛一樣，對於可嗔的事物也不生嗔，對於可癡的事物也不生癡。而且，眼睛看到各種顏色，不喜也不憂，只是安住在舍（不執著的狀態），保持正念和正知。就像眼睛看到顏色一樣，乃至意識知曉法也是如此。而且，天性少欲，成就第一真實的少欲。就像少欲一樣，喜足、遠離、勇猛精進、安住正念、寂定、聰慧也是如此。對於沒有戲論（虛妄分別）的事物，任性地愛好；對於有戲論的事物，策勵自己的心才能緣慮（思考）。像這樣的人，應當知道是煩惱已經斷除的徵象。此外，煩惱斷除的人有很多殊勝的利益，就是隨著證得，超越憂苦，超越喜樂，超越色想以及與有對（有障礙的事物）的種種性想，超越惡趣的痛苦，超越生等一切種類的痛苦。而且，證得安穩，第一安穩；而且，證得清涼，第一清涼；而且，得到第一現法樂住（當下體驗到的快樂）。隨著自己的心自在地運轉，無論是行走還是安住，都隨心所欲地享受所證得的法，不會再退轉。對於自己的義利圓滿究竟，對於所做的事情不再有希望。或者，有的人修行利他之行，爲了利益安樂眾生，哀憫世間，令諸天人和人得到利益安樂。應當知道，煩惱斷除的人，有像這樣眾多的殊勝利益。此外，煩惱緣境，概括來說有十五種。一是具分緣，比如身見等；二是一分緣，比如...
【English Translation】 English version The various obstacles in the chapter on obstacles: One should gradually eliminate afflictions in this order.
Furthermore, know that there are many ways to eliminate afflictions. Broadly speaking, there are two: one is the elimination of bonds (纏, chán), and the other is the elimination of latent tendencies (隨眠, suímián). The elimination of bonds refers to the elimination of greed, hatred, and so on, up to the elimination of doubt; the elimination of Satkayadrishti (薩迦耶見, Sājiāyějiàn) (the view of self, the belief that the aggregate of the five skandhas is a real self), and so on, up to the elimination of wrong views; the elimination of afflictions to be eliminated by seeing the truth of suffering, and so on, up to the elimination of afflictions to be eliminated by cultivation; the elimination of afflictions related to the desire realm, and so on, up to the elimination of afflictions related to the formless realm; the elimination of distraction, the elimination of non-awakening; the elimination of weakness, the elimination of subjugation, the elimination of detachment. Know that the elimination of detachment is the elimination of latent tendencies.
Furthermore, after afflictions are eliminated, one does not become attached to lovable things, whether they are inferior or superior, whether they are present or not present, even if one sees them intensely. Just as one does not generate love for lovable things, one does not generate hatred for hateful things, and one does not generate delusion for delusive things. Moreover, when the eye sees various colors, one is neither pleased nor worried, but dwells in equanimity (舍, shě), maintaining right mindfulness and right knowledge. Just as the eye sees colors, so too does the mind know dharmas. Moreover, one is naturally content with little, achieving the first and foremost true contentment with little. Just as with contentment with little, so too with satisfaction, detachment, courageous effort, dwelling in right mindfulness, tranquility, and wisdom. One naturally delights in things without conceptual proliferation (戲論, xìlùn); for things with conceptual proliferation, one must exert one's mind to contemplate them. Such people should be known as having eliminated afflictions. Furthermore, those who have eliminated afflictions have many excellent benefits, namely, with each attainment, they transcend sorrow and suffering, transcend joy and pleasure, transcend the perception of form and various perceptions of things with resistance (有對, yǒuduì), transcend the suffering of evil destinies, and transcend all kinds of suffering such as birth. Moreover, they attain peace and security, the foremost peace and security; moreover, they attain coolness, the foremost coolness; moreover, they attain the foremost dwelling in happiness in this life (現法樂住, xiànfǎlèzhù). They move freely according to their own minds, whether walking or dwelling, they enjoy the dharma they have attained as they please, without regression. They perfectly and ultimately fulfill their own benefit, and they no longer have hope for what they have done. Or, some cultivate the practice of benefiting others, in order to benefit and bring happiness to sentient beings, to have compassion for the world, and to bring benefit and happiness to gods and humans. Know that those who have eliminated afflictions have many such excellent benefits. Furthermore, the objects of affliction are, broadly speaking, fifteen kinds. One is the complete object, such as the view of self; the other is the partial object, such as...
貪瞋慢等。三有事緣。謂諸有事煩惱。四無事緣。謂諸無事煩惱。五內緣。謂緣六處定不定地所有煩惱。六外緣。謂緣妙五欲所有煩惱。七現見緣。謂緣現在所有煩惱。八不現見緣。謂緣去來所有煩惱。九自類緣。謂緣自類煩惱所有煩惱。十他類緣。謂緣異類煩惱及緣煩惱事所有煩惱。十一有緣。謂緣後有所有煩惱。十二無有緣。謂緣斷無有所有煩惱。十三自境緣。謂欲界于欲行煩惱。色界於色行煩惱。無色界于無色行煩惱。十四他境緣。謂色界于欲行煩惱。無色界於色行煩惱。又復下地于上地煩惱。所以者何。生上地者于彼下地諸有情所。由常恒樂凈具勝功德自謂為勝故。十五無境緣。謂緣分別所計滅道及廣大佛法等所有煩惱。
複次煩惱現行有二十種。謂二十種補特伽羅。依二十緣起。二十種現行煩惱云何二十補特伽羅。一在家。二出家。三住惡說法。四住善說法。五增上煩惱行。六等分行。七薄塵行。八世間離欲。九未離欲。十見聖蹟。十一未見聖蹟。十二執著。十三不執著。十四觀察。十五睡眠。十六覺悟。十七幼少。十八根成熟。十九般涅槃法。二十不般涅槃法。
云何二十煩惱現行。一隨所欲纏現行。二不隨所欲纏現行。三無所了知煩惱現行。四有所了知煩惱現行。五粗煩惱現行。六等煩惱
【現代漢語翻譯】 現代漢語譯本：貪、瞋（chēn，嗔怒）、慢等是三種與『有事緣』相關的煩惱，指的是與實際存在的事物相關的煩惱。四種與『無事緣』相關的煩惱，指的是與不存在的事物相關的煩惱。五種『內緣』，指的是以六處（眼、耳、鼻、舌、身、意）為對象，在確定或不確定的狀態下產生的煩惱。六種『外緣』，指的是以令人愉悅的五欲（色、聲、香、味、觸）為對像產生的煩惱。七種『現見緣』，指的是以現在存在的事物為對像產生的煩惱。八種『不現見緣』，指的是以過去或未來的事物為對像產生的煩惱。九種『自類緣』，指的是以同類煩惱為對像產生的煩惱。十種『他類緣』，指的是以不同類別的煩惱或與煩惱相關的事物為對像產生的煩惱。十一種『有緣』，指的是以未來存在（後有）為對像產生的煩惱。十二種『無有緣』，指的是以斷滅不存在為對像產生的煩惱。十三種『自境緣』，指的是在欲界中，對欲行（與慾望相關的行為）產生的煩惱，對色行（與色界相關的行為）產生的煩惱，以及對無色行（與無色界相關的行為）產生的煩惱。十四種『他境緣』，指的是對欲行產生的煩惱，對色行產生的煩惱。此外，下層境界對上層境界產生的煩惱。原因在於，生於上層境界的眾生，認為自己擁有常、恒、樂、凈的殊勝功德，因此自認為比下層境界的眾生更優越。十五種『無境緣』，指的是以分別念所虛構的滅道（涅槃之道）以及廣大的佛法等為對像產生的煩惱。 其次，煩惱的現行有二十種，指的是二十種補特伽羅（pǔ tè qié luó，人），依賴於二十種緣起，產生二十種現行的煩惱。什麼是二十種補特伽羅？一、在家者；二、出家者；三、安住于惡說法者；四、安住于善說法者；五、增長煩惱行者；六、等分行者；七、薄塵行者；八、已離世間欲者；九、未離欲者；十、已見聖蹟者；十一、未見聖蹟者；十二、執著者；十三、不執著者；十四、觀察者；十五、睡眠者；十六、覺悟者；十七、年幼者；十八、根成熟者；十九、般涅槃法者（bō niè pán fǎ，註定證入涅槃者）；二十、不般涅槃法者（註定不能證入涅槃者）。 什麼是二十種煩惱現行？一、隨所欲纏現行（隨著慾望的束縛而生起的煩惱）；二、不隨所欲纏現行（不隨著慾望的束縛而生起的煩惱）；三、無所了知煩惱現行（對事物一無所知而生起的煩惱）；四、有所了知煩惱現行（對事物有所瞭解而生起的煩惱）；五、粗煩惱現行（粗顯的煩惱）；六、等煩惱（程度相等的煩惱）
【English Translation】 English version: Greed, hatred (anger), pride, etc., are three types of afflictions related to 'things-related conditions' (Skt: sāmisa-hetu), referring to afflictions related to actually existing things. Four types of afflictions related to 'non-things-related conditions' (Skt: nirāmisa-hetu), referring to afflictions related to non-existent things. Five types of 'internal conditions' (Skt: ādhyātmika-hetu), referring to afflictions arising with the six sense bases (eye, ear, nose, tongue, body, mind) as objects, in a state of certainty or uncertainty. Six types of 'external conditions' (Skt: bāhya-hetu), referring to afflictions arising with the pleasurable five desires (form, sound, smell, taste, touch) as objects. Seven types of 'present-seeing conditions' (Skt: pratyakṣa-hetu), referring to afflictions arising with presently existing things as objects. Eight types of 'non-present-seeing conditions' (Skt: apratyakṣa-hetu), referring to afflictions arising with past or future things as objects. Nine types of 'self-category conditions' (Skt: svajāti-hetu), referring to afflictions arising with afflictions of the same category as objects. Ten types of 'other-category conditions' (Skt: vijāti-hetu), referring to afflictions arising with afflictions of different categories or things related to afflictions as objects. Eleven types of 'existence conditions' (Skt: bhava-hetu), referring to afflictions arising with future existence (later existence) as objects. Twelve types of 'non-existence conditions' (Skt: abhava-hetu), referring to afflictions arising with annihilation and non-existence as objects. Thirteen types of 'self-realm conditions' (Skt: svaviṣaya-hetu), referring to afflictions arising in the desire realm (Kāmadhātu) towards desire-related actions (Kāma-cāra), afflictions towards form-related actions (Rūpa-cāra), and afflictions towards formless-related actions (Arūpa-cāra). Fourteen types of 'other-realm conditions' (Skt: paraviṣaya-hetu), referring to afflictions arising towards desire-related actions, afflictions towards form-related actions. Furthermore, afflictions arising from a lower realm towards a higher realm. The reason is that beings born in higher realms consider themselves superior to beings in lower realms because they possess the superior qualities of permanence, constancy, pleasure, and purity. Secondly, there are twenty types of afflictions manifesting, referring to twenty types of individuals (Pudgala), relying on twenty types of arising, giving rise to twenty types of manifesting afflictions. What are the twenty types of individuals? 1. A householder; 2. A renunciant; 3. One who dwells in evil teachings; 4. One who dwells in good teachings; 5. One who increases afflictive actions; 6. One who performs equal actions; 7. One who has thin dust; 8. One who has abandoned worldly desires; 9. One who has not abandoned desires; 10. One who has seen the holy traces; 11. One who has not seen the holy traces; 12. One who is attached; 13. One who is not attached; 14. One who observes; 15. One who sleeps; 16. One who is awakened; 17. One who is young; 18. One whose faculties are mature; 19. One who is destined for Parinirvana; 20. One who is not destined for Parinirvana. What are the twenty types of manifesting afflictions? 1. Afflictions manifesting according to desires; 2. Afflictions manifesting not according to desires; 3. Afflictions manifesting without understanding; 4. Afflictions manifesting with understanding; 5. Coarse afflictions manifesting; 6. Equal afflictions
現行。七微煩惱現行。八內門煩惱現行。九外門煩惱現行。十失念煩惱現行。十一猛利煩惱現行。十二分別所起煩惱現行。十三任運所起煩惱現行。十四尋思煩惱現行。十五不自在煩惱現行。十六自在煩惱現行。十七非所依位煩惱現行。十八所依位煩惱現行。十九可救療煩惱現行。二十不可救療煩惱現行。云何二十煩惱現行緣。一樂緣。二苦緣。三不苦不樂緣。四欲緣。五尋思緣。六觸緣。七隨眠緣。八宿習緣。九親近惡友緣。十聞不正法緣。十一不正作意緣。十二不信緣。十三懈怠緣。十四失念緣。十五散亂緣。十六惡慧緣。十七放逸緣。十八煩惱緣。十九未離欲緣。二十異生性緣。依此諸緣故煩惱現行。
問于彼彼界結生相續彼彼身中。當言全界一切煩惱皆結生耶。為不全耶。答當言全非不全。何以故。若未離欲。于自生處方得受生。非離欲故。又未離欲者。諸煩惱品所有粗重。隨縛自身。亦能為彼異身生因。由是因緣當知一切煩惱皆結生相續。又將受生時。于自體上貪愛現行。于男于女若愛若恚亦互現行。又疑現行彼作是思。此男此女今為與我共行事不。又于內外我我所見及我慢等皆亦現行。由此因緣當知一切煩惱皆得結生相續。
複次結生相續略有七種。一纏及隨眠結生相續。謂諸異生。二唯隨
【現代漢語翻譯】 現代漢語譯本： 現行有二十種煩惱現行：一、耽著煩惱現行。二、不耽著煩惱現行。三、有染污煩惱現行。四、無染污煩惱現行。五、有漏煩惱現行。六、無漏煩惱現行。七、微細煩惱現行。八、內門煩惱現行。九、外門煩惱現行。十、失念煩惱現行。十一、猛利煩惱現行。十二、分別所起煩惱現行。十三、任運所起煩惱現行。十四、尋思煩惱現行。十五、不自在煩惱現行。十六、自在煩惱現行。十七、非所依位煩惱現行。十八、所依位煩惱現行。十九、可救療煩惱現行。二十、不可救療煩惱現行。 什麼是二十種煩惱現行的因緣？一、樂緣。二、苦緣。三、不苦不樂緣。四、欲緣。五、尋思緣。六、觸緣。七、隨眠緣。八、宿習緣。九、親近惡友緣。十、聽聞不正法緣。十一、不正作意緣。十二、不信緣。十三、懈怠緣。十四、失念緣。十五、散亂緣。十六、惡慧緣。十七、放逸緣。十八、煩惱緣。十九、未離欲緣。二十、異生性緣。依仗這些因緣，煩惱才會現行。 問：在各個界（界：dhātu）結生相續，在各個身中，應該說整個界的一切煩惱都結生嗎？還是不完全是？答：應該說是全部，不是不全。為什麼呢？如果還沒有脫離慾望，只能在自己所生的處所才能受生，因為沒有脫離慾望的緣故。而且沒有脫離慾望的人，各種煩惱品類所具有的粗重，會束縛自身，也能成為他們異身產生的因。因為這個原因，應當知道一切煩惱都會結生相續。而且將要受生的時候，對於自體上的貪愛會現行，對於男人或者女人，愛或者恨也會互相現行。而且疑惑也會現行，他們會這樣想：這個男人或者這個女人，現在是否要與我共同行事？而且對於內外我（ātman）和我所見以及我慢（māna）等等，也都會現行。因為這些原因，應當知道一切煩惱都能結生相續。 再次，結生相續大致有七種：一、纏（paryavasthāna）及隨眠（anuśaya）結生相續，指的是各種異生。
【English Translation】 English version: There are twenty types of manifest afflictions (煩惱現行, fánnǎo xiànxíng): 1. Afflictions of attachment (耽著煩惱現行, dānzhuó fánnǎo xiànxíng). 2. Afflictions of non-attachment (不耽著煩惱現行, bù dānzhuó fánnǎo xiànxíng). 3. Afflictions with defilements (有染污煩惱現行, yǒu rǎnwū fánnǎo xiànxíng). 4. Afflictions without defilements (無染污煩惱現行, wú rǎnwū fánnǎo xiànxíng). 5. Afflictions with outflows (有漏煩惱現行, yǒu lòu fánnǎo xiànxíng). 6. Afflictions without outflows (無漏煩惱現行, wú lòu fánnǎo xiànxíng). 7. Subtle afflictions (微細煩惱現行, wēixì fánnǎo xiànxíng). 8. Internal afflictions (內門煩惱現行, nèimén fánnǎo xiànxíng). 9. External afflictions (外門煩惱現行, wàimén fánnǎo xiànxíng). 10. Afflictions of forgetfulness (失念煩惱現行, shīniàn fánnǎo xiànxíng). 11. Intense afflictions (猛利煩惱現行, měnglì fánnǎo xiànxíng). 12. Afflictions arising from discrimination (分別所起煩惱現行, fēnbié suǒqǐ fánnǎo xiànxíng). 13. Afflictions arising spontaneously (任運所起煩惱現行, rènyùn suǒqǐ fánnǎo xiànxíng). 14. Afflictions of thought (尋思煩惱現行, xúnsī fánnǎo xiànxíng). 15. Afflictions of non-freedom (不自在煩惱現行, bù zìzài fánnǎo xiànxíng). 16. Afflictions of freedom (自在煩惱現行, zìzài fánnǎo xiànxíng). 17. Afflictions in a non-dependent state (非所依位煩惱現行, fēi suǒ yī wèi fánnǎo xiànxíng). 18. Afflictions in a dependent state (所依位煩惱現行, suǒ yī wèi fánnǎo xiànxíng). 19. Afflictions that can be remedied (可救療煩惱現行, kě jiùliáo fánnǎo xiànxíng). 20. Afflictions that cannot be remedied (不可救療煩惱現行, bùkě jiùliáo fánnǎo xiànxíng). What are the conditions for these twenty types of manifest afflictions? 1. Pleasant conditions. 2. Painful conditions. 3. Neither pleasant nor painful conditions. 4. Desire. 5. Thought. 6. Contact. 7. Latent tendencies (隨眠, suímián). 8. Past habits. 9. Association with bad friends. 10. Hearing the incorrect Dharma. 11. Improper attention. 12. Lack of faith. 13. Laziness. 14. Forgetfulness. 15. Distraction. 16. Bad wisdom. 17. Negligence. 18. Afflictions. 19. Non-separation from desire. 20. The nature of an ordinary being (異生性, yìshēng xìng). Relying on these conditions, afflictions manifest. Question: In each realm (界, dhātu) of rebirth and continuity, in each body, should it be said that all afflictions of the entire realm are reborn, or not all? Answer: It should be said that it is all, not not all. Why? If one has not yet separated from desire, one can only be born in one's own place of birth, because one has not separated from desire. Moreover, for those who have not separated from desire, the grossness of all categories of afflictions binds themselves and can also be the cause of their birth in a different body. For this reason, it should be known that all afflictions are reborn and continue. Moreover, when about to be born, attachment to oneself manifests, and love or hatred towards men or women also manifests mutually. Moreover, doubt also manifests, and they think: 'Will this man or this woman now engage in activities with me?' Moreover, the view of inner and outer self (我, ātman) and what belongs to self, as well as pride (慢, māna), all manifest. For these reasons, it should be known that all afflictions can be reborn and continue. Furthermore, there are roughly seven types of rebirth and continuity: 1. Entanglement (纏, paryavasthāna) and latent tendencies (隨眠, anuśaya) rebirth and continuity, referring to various ordinary beings (異生, yìshēng).
眠結生相讀。謂見聖蹟。三正知入胎結生相續。謂轉輪王。四正知入住結生相續。謂諸獨覺。五於一切位不失正念結生相續。謂諸菩薩。六業所引發結生相續。謂除菩薩結生相續。七智所引發結生相續。謂諸菩薩。又有引無義利結生相續。謂即業所引發結生相續。又有能引義利結生相續。謂智所引發結生相續。如是總說結生相續。或七或九。
複次於此處。所有餘一切順前句順后句。及四句等如理抉擇文更不復現。
后嗢拖南曰。
業相事樂等 不善等及斷 所緣與現行 續生最為后
如是已說煩惱雜染抉擇。業雜染抉擇。我今當說。如先所說業雜染義。當知此業亦由五相建立差別。謂根本業道所攝身語意業。及彼方便後起所攝諸業。如先所說不善業道。名根本業道所攝不善身語意業。
云何建立彼殺生等不善業道自相。謂染污心起彼欲樂。即於是處彼業現行而得究竟。當知總名殺生等一切業道自相。
染污心者。謂貪者貪所蔽。瞋者瞋所蔽。癡者癡所蔽。設有染污心不起彼欲樂。雖於是處彼業現行而得究竟。然此惡業非是圓滿業道所攝。設有染污心及起彼欲樂。而顛倒心設於餘事彼業現行而得究竟。此業亦非圓滿業道所攝。設有染污心及起彼欲樂。即於是處業不現行而得
【現代漢語翻譯】 現代漢語譯本 一、眠結生相續：指見到聖蹟（指佛陀或聖人的遺蹟）。 二、三正知入胎結生相續：指轉輪王（擁有統治世界的權力的理想君主）。 三、正知入住結生相續：指諸獨覺（獨自證悟的修行者）。 四、於一切位不失正念結生相續：指諸菩薩（為利益眾生而發願成佛的修行者）。 五、業所引發結生相續：指除菩薩之外的眾生。 六、智所引發結生相續：指諸菩薩。 又有引無義利結生相續：指由業所引發的結生相續。 又有能引義利結生相續：指由智所引發的結生相續。 如是總說結生相續，或七或九。
複次，於此處，所有其餘一切順前句、順后句，及四句等如理抉擇文更不復現。
后嗢拖南曰：
業相事樂等，不善等及斷，所緣與現行，續生最為后。
如是已說煩惱雜染抉擇。業雜染抉擇。我今當說。如先所說業雜染義。當知此業亦由五相建立差別。謂根本業道所攝身語意業。及彼方便後起所攝諸業。如先所說不善業道。名根本業道所攝不善身語意業。
云何建立彼殺生等不善業道自相？謂染污心起彼欲樂，即於是處彼業現行而得究竟。當知總名殺生等一切業道自相。
染污心者，謂貪者貪所蔽，瞋者瞋所蔽，癡者癡所蔽。設有染污心不起彼欲樂，雖於是處彼業現行而得究竟，然此惡業非是圓滿業道所攝。設有染污心及起彼欲樂，而顛倒心設於餘事彼業現行而得究竟，此業亦非圓滿業道所攝。設有染污心及起彼欲樂，即於是處業不現行而得
【English Translation】 English version 1. Rebirth-linking with sleep: This refers to seeing sacred traces (referring to the relics of the Buddha or saints). 2. Rebirth-linking with the three right knowledges entering the womb: This refers to a Chakravartin (an ideal ruler with the power to rule the world). 3. Rebirth-linking with right knowledge dwelling in the womb: This refers to Pratyekabuddhas (solitary realizers). 4. Rebirth-linking with non-loss of right mindfulness in all states: This refers to Bodhisattvas (beings who vow to attain Buddhahood for the benefit of all beings). 5. Rebirth-linking induced by karma: This refers to beings other than Bodhisattvas. 6. Rebirth-linking induced by wisdom: This refers to Bodhisattvas. Furthermore, there is rebirth-linking that leads to no benefit: This refers to rebirth-linking induced by karma. Furthermore, there is rebirth-linking that can lead to benefit: This refers to rebirth-linking induced by wisdom. Thus, generally speaking about rebirth-linking, it is either sevenfold or ninefold.
Moreover, in this context, all the remaining explanations that follow the previous sentence, follow the subsequent sentence, and the four-sentence explanations are no longer presented here.
The subsequent Udanas says:
'Karma, characteristics, objects, pleasure, etc., unwholesome, etc., and cessation, object of focus and manifestation, rebirth-linking is the very last.'
Thus, the determination of afflictive defilement has been explained. The determination of karmic defilement has been explained. I will now explain. As previously explained, the meaning of karmic defilement, know that this karma is also established and differentiated by five aspects. Namely, the bodily, verbal, and mental karmas included in the fundamental paths of action, and the karmas included in the subsequent actions arising from those means. As previously explained, the unwholesome paths of action are called unwholesome bodily, verbal, and mental karmas included in the fundamental paths of action.
How are the self-characteristics of unwholesome paths of action such as killing established? It is when a defiled mind arises with the desire for that pleasure, and the karma manifests and is accomplished in that very place. Know that this is generally called the self-characteristic of all paths of action such as killing.
A defiled mind is one that is obscured by greed for the greedy, obscured by hatred for the hateful, and obscured by delusion for the deluded. Even if there is a defiled mind but the desire for that pleasure does not arise, although the karma manifests and is accomplished in that very place, this evil karma is not included in the complete path of action. Even if there is a defiled mind and the desire for that pleasure arises, but with a deluded mind the karma manifests and is accomplished in something else, this karma is also not included in the complete path of action. Even if there is a defiled mind and the desire for that pleasure arises, but the karma does not manifest in that very place and is
究竟。此業亦非圓滿業道所攝。設有染污心及起彼欲樂。即於是處彼業現行而不究竟。此業亦非圓滿業道所攝。若有染污心及起彼欲樂。即於是處彼業現行而得究竟。具一切支此業乃名圓滿業道所攝。由此略說業道自相。一切不善業道自相應隨決了。複次若廣建立十惡業道自性差別。
復由五相。何等為五。一事。二想。三欲樂。四煩惱。五方便究竟。事者。一一業道各別決定所依處事。或有情數或非有情數。隨其所應十惡業道依之而轉。想者有四。謂于彼非彼想。非於彼彼想。于彼彼想。非於彼非彼想。欲樂者。或有倒想或無倒想樂所作欲。煩惱者。或貪或瞋或癡。或貪瞋或貪癡或瞋癡。或貪瞋癡一切皆具。方便究竟者。即于所欲作業隨起方便。或於爾時或於后時而得究竟。由此五相於殺生乃至邪見諸業道中。隨其所應當廣建立圓滿自性十種差別。殺生業道以有情數眾生為事。若能害者于眾生所。作眾生想起害生欲。此想即名于彼眾生名不顛倒想。依此想故作如是心。我當害生。如是名為殺生欲樂。此能害者或貪所蔽。或瞋所蔽。或癡所蔽。或二所蔽。或三所蔽。而起作心。是名煩惱。彼由欲樂及染污心。或自或他發起方便加害眾生。若害無間彼便命終。即此方便當于爾時說名成就究竟業道。若於后時彼方舍
【現代漢語翻譯】 現代漢語譯本：究竟。此業亦非圓滿業道所攝。即使有染污心並且生起那種慾望和快樂，在這種情況下，此業的現行也不究竟。此業也不屬於圓滿業道。如果具有染污心並且生起那種慾望和快樂，在這種情況下，此業的現行就能夠得到究竟。具備一切支分，此業才被稱為屬於圓滿業道。由此簡略地說，業道的自相，一切不善業道的自相都應當隨之而決斷了解。進一步說，如果要廣泛建立十惡業道的自性差別， 還要通過五種相。哪五種呢？一是事，二是想，三是欲樂，四是煩惱，五是方便究竟。事是指，每一個業道各自決定的所依處的事，或者是屬於有情眾生，或者屬於非有情眾生。根據具體情況，十惡業道依此而運轉。想有四種，即于『彼』作『非彼』想，非於『彼』作『彼』想，于『彼』作『彼』想，非於『彼』作『非彼』想。欲樂是指，或者有顛倒想，或者沒有顛倒想，因快樂而產生的想要做的慾望。煩惱是指，或者貪，或者嗔，或者癡，或者貪嗔，或者貪癡，或者嗔癡，或者貪嗔癡一切都具備。方便究竟是指，對於想要做的業，隨著生起方便，或者在那個時候，或者在之後的時候而得到究竟。由此五種相，在殺生乃至邪見這些業道中，根據具體情況，應當廣泛建立圓滿自性的十種差別。殺生業道以有情眾生為事。如果能夠加害者，對於眾生，作眾生想，產生加害的慾望。這種想就叫做對於那個眾生名為不顛倒想。依據這種想，產生這樣的心，我應當殺生。這叫做殺生欲樂。這個能夠加害者，或者被貪所矇蔽，或者被嗔所矇蔽，或者被癡所矇蔽，或者被兩種所矇蔽，或者被三種所矇蔽，而生起作的心。這叫做煩惱。他由於欲樂和染污心，或者自己或者他人發起方便加害眾生。如果加害沒有間隔，那個眾生就死亡。那麼這種方便在那個時候就叫做成就究竟業道。如果在之後的時候，他才捨棄。
【English Translation】 English version: Ultimately. This karma is also not included within the complete path of karma. Even if there is a defiled mind and the arising of desire and pleasure for it, in that situation, the manifestation of this karma is not ultimate. This karma is also not included within the complete path of karma. If there is a defiled mind and the arising of desire and pleasure for it, in that situation, the manifestation of this karma can attain completion. Possessing all the limbs, this karma is then named as being included within the complete path of karma. From this, briefly speaking, the self-nature of the path of karma, the self-nature of all unwholesome paths of karma should be accordingly determined and understood. Furthermore, if one were to extensively establish the distinctions of the self-nature of the ten non-virtuous paths of karma, it would be through five aspects. What are the five? First, the object (事). Second, the perception (想). Third, the desire and pleasure (欲樂). Fourth, the afflictions (煩惱). Fifth, the ultimate means (方便究竟). The object refers to the object upon which each path of karma individually and definitively relies, either belonging to sentient beings or non-sentient beings. According to the specific circumstances, the ten non-virtuous paths of karma operate based on this. Perception has four types, namely, perceiving 'non-that' as 'that', perceiving 'that' as 'non-that', perceiving 'that' as 'that', and perceiving 'non-that' as 'non-that'. Desire and pleasure refer to the desire to act arising from pleasure, either with distorted perception or without distorted perception. Afflictions refer to either greed (貪), or hatred (瞋), or delusion (癡), or greed and hatred (貪瞋), or greed and delusion (貪癡), or hatred and delusion (瞋癡), or all three of greed, hatred, and delusion (貪瞋癡) being fully present. The ultimate means refers to, with respect to the karma one desires to perform, as the means arise, either at that time or at a later time, it attains completion. Through these five aspects, within the paths of karma of killing (殺生) up to wrong view (邪見), according to the specific circumstances, one should extensively establish the ten distinctions of complete self-nature. The path of karma of killing takes sentient beings as its object. If one is able to harm, with respect to sentient beings, having the perception of sentient beings, generating the desire to harm. This perception is then called the non-inverted perception with respect to that sentient being. Based on this perception, generating such a thought, 'I should kill.' This is called the desire and pleasure of killing. This one who is able to harm, either being obscured by greed, or being obscured by hatred, or being obscured by delusion, or being obscured by two, or being obscured by three, generates the mind of acting. This is called affliction. He, due to desire and pleasure and a defiled mind, either himself or another initiates the means to harm sentient beings. If the harming is without interruption, that sentient being dies. Then this means at that time is called the accomplished ultimate path of karma. If at a later time, he then abandons it.
命。由此方便彼命終時。乃名成就究竟。
業道。
不與取業道事者。謂他所攝物。想者。謂于彼彼想。欲樂者。謂劫盜欲。煩惱者。謂三毒或具不具。方便究竟者。謂起方便移離本處。欲邪行業道事者。謂女所不應行。設所應行非支非處非時非量。若不應理一切男及不男。想者。于彼彼想。欲樂者。謂樂行之慾。煩惱者。謂三毒或具不具。方便究竟者。謂兩兩交會妄語業道事者。謂見聞覺知。不見不聞不覺不知。想者。謂于見等或翻彼想。欲樂者。謂覆藏想樂說之慾。煩惱者。謂貪瞋癡或具不具。方便究竟者。謂時眾及對論者領解。離間語業道事者。謂諸有情或和不和。想者。謂俱于彼若合若離隨起一想。欲樂者。謂樂彼乖離若不和合欲。煩惱者。謂三毒或具不具。方便究竟者。謂所破領。
解。
粗惡語業道事者。謂諸有情能為違損。想者。謂于彼彼想。欲樂者。謂樂粗言欲。煩惱者。謂三毒或具不具。方便究竟者。謂呵罵彼。綺語業道事者。謂能引發無利之義。想者。謂于彼彼想。欲樂者。謂樂說之慾。煩惱者。謂三毒或具不具。方便究竟者。謂才發言。
貪慾業道事者。謂屬他財產。想者。謂于彼彼想。欲樂者。謂即如是愛慾。煩惱者。謂三毒或具不具。方便究竟者。謂于彼
【現代漢語翻譯】 現代漢語譯本：因此，通過這種方便法門，使他在臨終時能夠成就究竟的功德。
業道。
不與取（Adinnadana，偷盜）業道的事項：所涉及的客體是屬於他人的財物。想（Samjna，認知）：對那些財物產生認知。欲樂（Chanda，意願）：產生劫取偷盜的意願。煩惱（Klesha，負面情緒）：包括貪、嗔、癡三種毒素，或者具備其中一部分。方便究竟：開始採取行動，將財物從原來的地方移開。欲邪行（Kama-micchacara，邪淫）業道的事項：指女性不應該行淫的場所。假設是應該行淫的場所，但不是正確的性器官、地點、時間或數量。對於所有不合乎情理的男性和非男性（指雙性人或無性別者）。想：對那些對像產生認知。欲樂：產生行淫的意願。煩惱：包括貪、嗔、癡三種毒素，或者具備其中一部分。方便究竟：指兩兩交合的行為。妄語（Mrsa-vada，說謊）業道的事項：指所見、所聞、所覺知的事實，卻說成未見、未聞、未覺知、未知的。想：對於所見等事實，或者顛倒認知。欲樂：產生隱藏真相、樂於說謊的意願。煩惱：包括貪、嗔、癡三種毒素，或者具備其中一部分。方便究竟：指在適當的時間、場合，以及面對聽眾和辯論者時，對方理解了謊言。離間語（Pisuna-vaca，挑撥離間）業道的事項：指那些有情眾生，或者已經和合，或者尚未和合。想：對於他們，無論是和合還是分離，產生一種想法。欲樂：產生樂於破壞他們之間關係的意願，或者是不希望他們和合的意願。煩惱：包括貪、嗔、癡三種毒素，或者具備其中一部分。方便究竟：指所挑撥的對象理解了離間的內容。
解。
粗惡語（Phrusa-vaca，惡語）業道的事項：指那些有情眾生，能夠造成傷害。想：對那些對像產生認知。欲樂：產生樂於說粗惡言語的意願。煩惱：包括貪、嗔、癡三種毒素，或者具備其中一部分。方便究竟：指呵斥辱罵他們。綺語（Sambhinna-pralapa，花言巧語）業道的事項：指能夠引發無意義的事情。想：對那些對像產生認知。欲樂：產生樂於說綺語的意願。煩惱：包括貪、嗔、癡三種毒素，或者具備其中一部分。方便究竟：指才剛開始說話。
貪慾（Abhidhya，貪婪）業道的事項：指屬於他人的財產。想：對那些對像產生認知。欲樂：產生想要佔有它們的愛慾。煩惱：包括貪、嗔、癡三種毒素，或者具備其中一部分。方便究竟：指對於那些財產
【English Translation】 English version: Therefore, through this expedient means, one can achieve ultimate merit at the time of death.
The Paths of Action (Karma-patha).
The elements of the path of action of not taking what is not given (Adinnadana, stealing): The object involved is property belonging to others. Cognition (Samjna, perception): Having a perception of those objects. Desire (Chanda, intention): Generating the desire to steal. Affliction (Klesha, negative emotions): Including the three poisons of greed, hatred, and delusion, or possessing a part of them. Accomplishment of the means: Beginning to take action, moving the property from its original place. The elements of the path of action of sexual misconduct (Kama-micchacara, sexual misconduct): Refers to places where women should not engage in sexual activity. Assuming it is a place where sexual activity is appropriate, but it is not the correct sexual organ, location, time, or quantity. For all unreasonable men and non-men (referring to hermaphrodites or those without gender). Cognition: Having a perception of those objects. Desire: Generating the desire to engage in sexual activity. Affliction: Including the three poisons of greed, hatred, and delusion, or possessing a part of them. Accomplishment of the means: Refers to the act of two beings engaging in sexual intercourse. The elements of the path of action of false speech (Mrsa-vada, lying): Refers to facts that are seen, heard, and known, but are stated as unseen, unheard, unknown, and not known. Cognition: Regarding the facts that are seen, etc., or having a reversed perception. Desire: Generating the desire to conceal the truth and enjoy lying. Affliction: Including the three poisons of greed, hatred, and delusion, or possessing a part of them. Accomplishment of the means: Refers to the other party understanding the lie at the appropriate time, place, and in front of the audience and debaters. The elements of the path of action of divisive speech (Pisuna-vaca, sowing discord): Refers to sentient beings who are either in harmony or not in harmony. Cognition: Regarding them, whether in harmony or separation, generating a thought. Desire: Generating the desire to disrupt the relationship between them, or the desire not to have them in harmony. Affliction: Including the three poisons of greed, hatred, and delusion, or possessing a part of them. Accomplishment of the means: Refers to the object of the discord understanding the content of the division.
Explanation.
The elements of the path of action of harsh speech (Phrusa-vaca, harsh speech): Refers to sentient beings who can be harmed. Cognition: Having a perception of those objects. Desire: Generating the desire to speak harsh words. Affliction: Including the three poisons of greed, hatred, and delusion, or possessing a part of them. Accomplishment of the means: Refers to scolding and insulting them. The elements of the path of action of idle chatter (Sambhinna-pralapa, frivolous talk): Refers to being able to cause meaningless things. Cognition: Having a perception of those objects. Desire: Generating the desire to speak idle chatter. Affliction: Including the three poisons of greed, hatred, and delusion, or possessing a part of them. Accomplishment of the means: Refers to just starting to speak.
The elements of the path of action of covetousness (Abhidhya, greed): Refers to property belonging to others. Cognition: Having a perception of those objects. Desire: Generating the desire to possess them. Affliction: Including the three poisons of greed, hatred, and delusion, or possessing a part of them. Accomplishment of the means: Refers to those properties
事定期屬己。
瞋恚業道事之與想。如粗惡語說。欲樂者。謂損害等欲。煩惱者。謂三毒或具不具。方便究竟者。謂損害等期心決定。
邪見業道事者。謂實有義。想者。謂于有非有想。欲樂者。謂即如是愛慾煩惱者。謂三毒或具不具。方便究竟者。謂誹謗決定。
複次殺生有三種。一有罪增長。二有罪不增長。三無有罪。生罪因緣亦略有三。一煩惱所起。二能生於苦。三希望滿足。初具三緣。次有二種無希望滿。后唯生苦。
複次略由五相建立貪慾瞋恚邪見圓滿自相。何等名為貪慾五相。一有耽著心。謂于自財所。二有貪婪心。謂樂積財物。三有饕餮心。謂于屬他資財等事計為華好深生愛味。四有謀略心。謂作是心。凡彼所有何當屬我。五有覆蔽心。謂貪慾纏之所覆故不覺羞恥。不知過患及與出離。設於自財有耽著心無餘心現。當知此非圓滿貪慾意惡行相。如是有耽著心及貪婪心無餘心現。亦非圓滿貪慾之相。如是廣說乃至如前所說諸相。隨闕一種即非圓滿貪慾之相。若全分攝乃名圓滿貪慾之相。何等名為瞋恚五相。一有增噁心。謂于能損害相隨法分別故。二有不堪耐心。謂于不饒益不堪忍故。三有怨恨心。謂于不饒益數不如理隨憶念故。四有謀略心。謂于有情作如是意。何當捶撻。何當
【現代漢語翻譯】 現代漢語譯本： 事情的性質和範圍由自己決定。
嗔恚的業道，事情和想法方面：就像說粗暴惡劣的語言。慾望和快樂方面：指的是想要損害他人等。煩惱方面：指的是貪、嗔、癡三毒，或者具備其中一部分。方便和究竟方面：指的是想要損害他人的決心已定。
邪見的業道，事情方面：指的是真實存在的意義。想法方面：指的是對於存在的事物產生非存在，或者對於不存在的事物產生存在的想法。慾望和快樂方面：指的是像這樣愛慾。煩惱方面：指的是貪、嗔、癡三毒，或者具備其中一部分。方便和究竟方面：指的是誹謗的決心已定。
再次，殺生有三種情況：第一種是增長罪業，第二種是不增長罪業，第三種是沒有罪業。產生罪業的因緣也大致有三種：第一種是煩惱所引起的，第二種是能夠產生痛苦的，第三種是希望得到滿足的。第一種情況具備這三種因緣，第二種情況有兩種因緣，沒有希望得到滿足的因緣，第三種情況只有產生痛苦的因緣。
再次，大致由五種相來建立貪慾、嗔恚、邪見圓滿的自身特徵。哪些是貪慾的五種相？第一是有耽著心（Tanha-citta），指的是對於自己的財物有所執著。第二是有貪婪心（Lobha-citta），指的是喜歡積聚財物。第三是有饕餮心（Atripta-citta），指的是對於屬於他人的資財等事物，認為是美好而深深地喜愛。第四是有謀略心（Parikappana-citta），指的是產生這樣的想法：凡是那些所有的東西，什麼時候才能屬於我。第五是有覆蔽心（Avrana-citta），指的是因為貪慾的纏繞所覆蓋，所以不覺得羞恥，不知道過患以及脫離的方法。假設對於自己的財物有耽著心，沒有其餘的心出現，應當知道這不是圓滿的貪慾意惡行相。像這樣，有耽著心和貪婪心，沒有其餘的心出現，也不是圓滿貪慾的相。像這樣廣泛地說，乃至像前面所說的各種相，缺少任何一種就不是圓滿貪慾的相。如果全部具備，才稱為圓滿貪慾的相。哪些是嗔恚的五種相？第一是有增噁心（Virodha-citta），指的是對於能夠損害的相，隨著其法則進行分別。第二是有不堪耐心（Akshamana-citta），指的是對於不饒益的事情不能忍受。第三是有怨恨心（Vaira-citta），指的是對於不饒益的事情，多次不如理地隨之憶念。第四是有謀略心（Parikappana-citta），指的是對於有情眾生產生這樣的想法：什麼時候才能捶打他們？什麼時候才能……
【English Translation】 English version: The nature and scope of the matter are determined by oneself.
In the case of the path of action of anger, regarding the matter and the thought: it's like speaking harsh and evil words. Regarding desire and pleasure: it refers to the desire to harm others, etc. Regarding afflictions: it refers to the three poisons of greed, hatred, and delusion, or possessing some of them. Regarding means and ultimate result: it refers to the determination to harm others.
In the case of the path of action of wrong view, regarding the matter: it refers to a truly existing meaning. Regarding the thought: it refers to having the thought of non-existence for existing things, or having the thought of existence for non-existing things. Regarding desire and pleasure: it refers to such lust. Regarding afflictions: it refers to the three poisons of greed, hatred, and delusion, or possessing some of them. Regarding means and ultimate result: it refers to the determination to slander.
Furthermore, there are three types of killing: the first increases demerit, the second does not increase demerit, and the third has no demerit. The causes for generating demerit are also roughly three: the first is caused by afflictions, the second is capable of producing suffering, and the third is the fulfillment of hope. The first case possesses these three causes, the second case has two causes, without the cause of fulfilling hope, and the third case only has the cause of producing suffering.
Furthermore, roughly by five aspects, the complete self-characteristics of greed, hatred, and wrong view are established. What are the five aspects of greed? The first is having an attachment mind (Tanha-citta), referring to being attached to one's own wealth. The second is having a greedy mind (Lobha-citta), referring to liking to accumulate wealth. The third is having a gluttonous mind (Atripta-citta), referring to considering the wealth of others as beautiful and deeply loving it. The fourth is having a scheming mind (Parikappana-citta), referring to generating such a thought: when will all those things belong to me? The fifth is having a concealing mind (Avrana-citta), referring to being covered by the entanglement of greed, so one does not feel shame, does not know the faults and the means of liberation. Suppose one has an attachment mind towards one's own wealth, and no other mind appears, one should know that this is not the complete evil act of greed. Like this, having an attachment mind and a greedy mind, and no other mind appears, is also not a complete aspect of greed. Speaking broadly like this, up to the various aspects mentioned earlier, lacking any one of them is not a complete aspect of greed. If all are present, it is called a complete aspect of greed. What are the five aspects of hatred? The first is having a mind of increasing evil (Virodha-citta), referring to distinguishing the aspects that can cause harm according to their principles. The second is having an impatient mind (Akshamana-citta), referring to being unable to endure things that are not beneficial. The third is having a resentful mind (Vaira-citta), referring to repeatedly and unreasonably recalling things that are not beneficial. The fourth is having a scheming mind (Parikappana-citta), referring to generating such a thought towards sentient beings: when can I beat them? When can I...
殺害。乃至廣說故。五有覆蔽心。謂如前說於此五相隨闕一種。即非圓滿瞋恚之相。若具一切方名圓滿。何等名為邪見五相。一有愚癡心。謂不如實了所知故。二有暴酷心。謂樂作諸惡故。三有越流行心。謂于諸法不如理分別推求故。四有失壞心。謂無施與愛養祠祀等。誹謗一切妙行等故。五有覆蔽心。謂邪見纏之所覆蔽。不覺羞恥不知過患及出離故於此五相隨闕一種。即非圓滿邪見之相。具一切分乃名圓滿。
複次若以手等害諸眾生。說名殺生。如是以塊杖刀縛錄斷食。折挫。治罰。咒藥。厭禱。尸。半尸等害諸眾生。皆名殺生。為財利等害諸眾生。亦名殺生。或怨為損或為除怨。或謂為法乃至或為戲樂害諸眾生。亦名殺生。若自殺害若令他害皆得殺罪。
複次若有顯然劫他財物。名不與取。如是竊盜攻墻解結伏道竊奪。或有拒債受寄不還。或行誑諂矯詐而取。或現怖畏方便而取。或現威德而取彼物。或自劫盜或復令他。如是一切皆不與取。或有自為或有為他。或怖畏故。或為殺縛。或為折伏。或為受用。或為給侍。或憎嫉故不與而取。此等皆名不與取罪。複次若行不應行名欲邪行。或於非支非時非處非量非理。如是一切皆欲邪行。若於母等母等所護。如經廣說。名不應行。一切男及不男屬自屬他皆不
【現代漢語翻譯】 現代漢語譯本 殺害，乃至廣說，原因在於有五種被覆蓋的心。這五種心是指，如果像前面所說的那五種狀態中缺少任何一種，就不是圓滿的瞋恚之相。只有具備所有這些狀態，才稱為圓滿。什麼樣的狀態稱為邪見的五種相狀呢？一是具有愚癡心，因為不能如實瞭解所知的事物；二是具有暴酷心，因為喜歡作各種惡事；三是具有越流行心，因為對於各種事物不能如理分別推求；四是具有失壞心，因為沒有佈施、愛養、祠祀等行為，並且誹謗一切美好的行為；五是具有覆蔽心，因為被邪見所纏繞覆蓋，不覺得羞恥，不知道過患以及出離的方法。這五種相狀中缺少任何一種，就不是圓滿的邪見之相，只有具備所有這些方面，才稱為圓滿。
再次，如果用手等傷害眾生，就稱為殺生。像這樣，用土塊、棍棒、刀具捆綁、囚禁、斷絕食物、折磨、懲罰、咒語、藥物、詛咒、屍體、半尸等方式傷害眾生，都稱為殺生。爲了財物利益等傷害眾生，也稱為殺生。或者因為怨恨而損害，或者爲了消除怨恨，或者說是爲了符合某種法則，乃至或者爲了戲樂而傷害眾生，也稱為殺生。無論是自己殺害，還是命令他人殺害，都會得到殺生的罪過。
再次，如果有明顯搶劫他人財物的行為，就稱為不與取（偷盜）。像這樣，通過偷竊、攻破墻壁、解開繩結、挖掘地道進行偷盜，或者拒絕償還債務、接受寄託之物而不歸還，或者通過欺騙、虛偽、狡詐等手段獲取財物，或者通過展現恐怖、威脅的手段獲取財物，或者通過展現威勢和權力來獲取他人的財物，無論是自己搶劫偷盜，還是命令他人搶劫偷盜，所有這些都屬於不與取。或者有的是爲了自己，有的是爲了他人，或者因為害怕，或者爲了殺害、捆綁，或者爲了折服，或者爲了享受，或者爲了給侍，或者因為憎恨嫉妒而不給予而強行拿取。這些都稱為不與取的罪過。再次，如果做了不應該做的事情，就稱為欲邪行。或者在不適當的性器官、不適當的時間、不適當的地點、不適當的程度、不適當的方式進行性行為，所有這些都屬於欲邪行。如果與母親等，或者與受到母親等保護的人發生性關係，如經中所廣泛描述的那樣，就稱為不應行。一切男性以及非男性，無論是屬於自己的還是屬於他人的，都不應侵犯。
【English Translation】 English version Killing, and so on, extensively explained, is due to having five obscured minds. These five minds refer to the fact that if any one of the five aspects mentioned earlier is missing, it is not a complete manifestation of anger. Only when all these aspects are present is it considered complete. What are the five aspects of wrong views? First, having a mind of ignorance, because one does not truly understand what is known. Second, having a violent mind, because one enjoys doing all kinds of evil deeds. Third, having a mind that goes against the current, because one does not rationally analyze and investigate various phenomena. Fourth, having a mind of destruction, because one lacks actions such as giving, nurturing, and offering sacrifices, and slanders all virtuous deeds. Fifth, having an obscured mind, because one is covered by the entanglement of wrong views, not feeling ashamed, not knowing the faults and the means of liberation. If any one of these five aspects is missing, it is not a complete manifestation of wrong views; only when all these aspects are present is it considered complete.
Furthermore, if one harms sentient beings with hands, etc., it is called killing. Likewise, harming sentient beings with clods of earth, sticks, knives, binding, imprisonment, deprivation of food, torment, punishment, spells, medicine, curses, corpses, half-corpses, etc., is all called killing. Harming sentient beings for the sake of wealth and profit is also called killing. Or harming out of resentment, or to eliminate resentment, or claiming it is in accordance with some law, or even harming sentient beings for amusement, is also called killing. Whether one kills oneself or orders others to kill, one incurs the sin of killing.
Furthermore, if one obviously robs others of their property, it is called 'not giving' (stealing). Likewise, stealing by burglary, breaking through walls, untying knots, digging tunnels, or refusing to repay debts, or not returning entrusted items, or obtaining things through deception, fraud, or pretense, or obtaining things by displaying terror or threats, or obtaining things by displaying power and authority, whether one robs and steals oneself or orders others to rob and steal, all of these are considered 'not giving'. Whether it is for oneself or for others, or out of fear, or for killing, binding, or subduing, or for enjoyment, or for service, or out of hatred and jealousy, taking without giving is all called the sin of 'not giving'. Furthermore, if one engages in what should not be engaged in, it is called sexual misconduct. Or engaging in sexual activity with inappropriate body parts, at inappropriate times, in inappropriate places, to inappropriate degrees, or in inappropriate ways, all of these are considered sexual misconduct. If one engages in sexual relations with one's mother, etc., or with those protected by one's mother, etc., as extensively described in the sutras, it is called 'not proper conduct'. All males and non-males, whether belonging to oneself or to others, should not be violated.
應行。除產門外所有餘分皆名非支。若穢下時胎圓滿時。飲兒乳時受齋戒時。或有病時。謂所有病匪宜習欲。是名非時。若諸尊重所集會處。或靈廟中或大眾前。或堅硬地高下不平令不安隱。如是等處說名非處。過量而行名為非量。是中量者。極至於五。此外一切皆名過量。不依世禮故名非理。若自行欲若媒合他。此二皆名欲邪行攝。若有公顯或復隱竊。或因誑諂方便矯亂。或因委託而行邪行。如是皆名欲邪行罪。複次若自因故而說妄語。或他因故或因怖畏。或因財利而說妄語。皆名妄語。若不見聞覺知言見聞覺知。或見聞覺知言不見聞覺知。皆名妄語。若書陳說。或以默然表忍斯義。或動支體以表其相。或為證說。或有自說或令他說。如是一切皆妄語罪。複次若以實事毀呰於他。為乖離故而發此言。名離間語。或以不實假合方便以為依止。為損壞他而有陳說。或依親近施與。或依知友給侍而有陳說。名離間語。若自利緣或損他緣。或由他教。或現破德或現怖畏。為乖離故或自發言或令他發。如是皆名離間語罪。複次若有對面發辛楚言。名粗惡語。或不現前或對大眾或幽僻處。或隨實過不隨實過。或書表示或假現相。或依自說或依他說。或因掉舉或因不靜。或依種族過失。或依依止過失。或依作業禁戒現行過失。或自
發起辛楚之言或令他發。如是皆名粗惡語罪。
複次若有依舞而發歌詞。名為綺語。或依作樂。或復俱依或俱不依而發歌詞。皆名綺語。若佛法外能引無義所有書論。以愛樂心受持讚美。以大音聲而為諷頌。廣為他人開示分別。皆名綺語。若依斗訟諍競發言。或樂處眾宣說王論臣論賊論廣說乃至國土等論。皆名綺語。若說妄語或離間語或粗惡語。下至不思不擇發無義言。皆名綺語。又依七事而發綺語。謂斗訟諍競語。諸婆羅門惡咒術語。苦所逼語戲笑遊樂之語。處眾雜語。顛狂語。邪命語。如是一切名綺語罪。複次若於家主起如是欲。云何我當同於家主領諸僕使隨欲所作。是名貪慾。又起是欲。即彼家主所有父母妻子奴婢及諸作使。廣說乃至七攝受事十資身事。謂飲食等。皆當屬我。又起是欲。云何令他知我少欲知足。遠離勇猛。精進安住。正念寂定。聰慧諸漏永盡。施戒多聞。又起是欲。云何令他供養於我。謂諸國王乃至商主。若苾芻苾芻尼。鄔波索迦鄔波斯迦等。皆當恭敬尊重承事供養於我。又起是欲。云何令我當得利養衣服飲食諸坐臥具病緣醫藥及資生具。又起是欲。云何令我當生天上天妙五欲以為遊戲。又起是欲。云何令我當生魯達羅世界。毗瑟笯世界人中希有眾同分中。乃至令我當生他化自在眾同分
中。又起是欲。云何令我乃至當得父母妻子。奴婢作使。朋友宰官。親戚兄弟。同梵行等。所有資產。如是一切皆名貪慾業道所攝。
若作是思。彼於我所有無義欲。故我于彼當作無義。是名瞋恚。又作是思。彼於我所已作正作當作無義。我亦于彼當作無義。亦名瞋恚。如是廣說九惱害事當知亦爾。又作是思。云何令我于能損害怨家惡友而得自在。縛害驅擯。或行鞭撻。或散財產。或奪妻妾朋友眷屬及家宅等。此惱害心亦名瞋恚。又起是思。云何令彼能損於我怨家惡友。於他處所。遭如上說諸苦惱事。此損害心亦名瞋恚。又作是思。愿彼自然發起如是如是身語意行。由此喪失資財朋友。眷屬名稱。安樂受命及諸善法。身壞當生諸惡趣中。如是一切惱害之心。皆名瞋恚根本業道。
複次若作是思。決定無施是名邪見。廣說乃至謗因謗用謗果壞真善事。如是一切皆名邪見根本業道。問一切倒見皆名邪見。何故世尊于業道中但說如是誹謗之見。名為邪見。答由此邪見諸邪見中最為殊勝。何以故。由此邪見為依止故。有一沙門若婆羅門斷諸善根。又此邪見最順惡業。懷邪見者于諸惡法隨意所行。是故此見偏說在彼惡業道中。當知余見非不邪見自相相應。
瑜伽師地論卷第五十九 大正藏第 30 冊 No
【現代漢語翻譯】 現代漢語譯本：又生起這樣的慾望：『怎樣才能讓我得到父母、妻子、奴婢使者、朋友宰官、親戚兄弟、同修梵行者等，以及所有資產？』像這樣的一切都屬於貪慾業道所包含的範圍。 如果這樣想：『他對我的所有物有無意義的慾望，所以我也要對他做無意義的事。』這叫做瞋恚。又這樣想：『他對我已經、正在、將要做無意義的事，我也要對他做無意義的事。』這也叫做瞋恚。像這樣廣泛地敘述九種惱害之事，應當知道也是如此。又這樣想：『怎樣才能讓我對能夠損害我的怨家惡友獲得自在，捆綁、傷害、驅逐他們，或者鞭打他們，或者散佈他們的財產，或者奪走他們的妻妾、朋友眷屬以及家宅等？』這種惱害之心也叫做瞋恚。又生起這樣的想法：『怎樣才能讓那些損害我的怨家惡友，在其他地方遭受如上面所說的各種苦惱之事？』這種損害之心也叫做瞋恚。又這樣想：『愿他們自然而然地發起這樣這樣的身語意行為，由此喪失資財、朋友、眷屬、名稱、安樂、壽命以及各種善法，身死之後墮入各種惡趣之中。』像這樣的一切惱害之心，都叫做瞋恚根本業道。 再次，如果這樣想：『絕對沒有佈施』，這叫做邪見。廣泛地說，乃至誹謗因、誹謗作用、誹謗果報，破壞真實善良之事。像這樣的一切都叫做邪見根本業道。問：一切顛倒之見都叫做邪見，為什麼世尊在業道中只說像這樣誹謗之見叫做邪見？答：因為這種邪見在各種邪見中最為殊勝。為什麼呢？因為以這種邪見為依靠，有些沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司）會斷絕各種善根。而且這種邪見最順應惡業。懷有邪見的人對於各種惡法隨意而行。所以這種見解特別被說在惡業道中。應當知道，其餘的見解並非不是邪見，而是與邪見的自相相應。 《瑜伽師地論》卷第五十九 大正藏第 30 冊 No.
【English Translation】 English version: Furthermore, arising is this desire: 'How can I obtain parents, wives, servants, friends, officials, relatives, brothers, fellow practitioners of the Brahmacarya (梵行, practice of celibacy), and all possessions?' All such things are included within the scope of the karmic path of greed (貪慾). If one thinks thus: 'He has meaningless desires for my possessions, therefore I will do meaningless things to him.' This is called hatred (瞋恚). Also, thinking thus: 'He has done, is doing, or will do meaningless things to me, I will also do meaningless things to him.' This is also called hatred. Likewise, the nine harmful acts described extensively should be understood similarly. Also, thinking thus: 'How can I gain control over my enemies and evil friends who can harm me, bind, injure, and expel them, or whip them, or scatter their property, or seize their wives, concubines, friends, relatives, and homes?' This harmful thought is also called hatred. Also, arising is this thought: 'How can those enemies and evil friends who harm me suffer the various afflictions mentioned above in other places?' This harmful thought is also called hatred. Also, thinking thus: 'May they naturally initiate such and such actions of body, speech, and mind, thereby losing wealth, friends, relatives, reputation, happiness, life, and all good dharmas, and after death, be reborn in various evil realms.' All such harmful thoughts are called the root karmic path of hatred. Furthermore, if one thinks thus: 'There is absolutely no giving,' this is called wrong view (邪見). Broadly speaking, even slandering causes, slandering effects, slandering consequences, and destroying true and good deeds. All such things are called the root karmic path of wrong view. Question: All inverted views are called wrong views, why does the World-Honored One (世尊) only say that such slanderous views are called wrong views in the karmic paths? Answer: Because this wrong view is the most outstanding among all wrong views. Why? Because relying on this wrong view, some Śrāmaṇas (沙門, renunciates) or Brāhmaṇas (婆羅門, priests) will cut off all good roots. Moreover, this wrong view is most conducive to evil karma. Those who harbor wrong views act as they please with regard to all evil dharmas. Therefore, this view is specifically mentioned in the evil karmic path. It should be understood that other views are not not wrong views, but are in accordance with the characteristics of wrong views themselves. Yogācārabhūmi-śāstra (瑜伽師地論) Scroll Fifty-Nine Taishō Tripiṭaka Volume 30 No.
. 1579 瑜伽師地論
瑜伽師地論卷第六十
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中有尋有伺等三地之三
複次由五因緣殺產生重。何等為五。一由意樂。二由方便。三由無治。四由邪執。五由其事。若由猛利貪慾意樂所作。猛利瞋恚意樂所作。猛利愚癡意樂所作。名重殺生。與此相違名輕殺生。若有念言。我應當作正作已作。心便踴躍心生歡悅。或有自作或復勸他。于彼所作稱揚讚歎。見同法者意便欣慶長時思量。長時蓄積怨恨心已方有所作。無間所作殷重所作。或於一時頓殺多類。或以堅固發業因緣而行殺害。或令恐怖無所依投方行殺害。或於孤苦貧窮哀慼悲泣等者而行殺害。如是一切由方便故名重殺生。若唯行殺。不能日日乃至極少持一學處。或亦不能于月八日十四十五及半月等受持齋戒。或亦不能於時時間惠施作福。問訊禮拜迎送合掌和敬業等。又亦不能於時時間獲得猛利增上慚愧。悔所作惡。又不證得世間離欲。亦不證得真法現觀。如是一切由無治故。名重殺生。若諸沙門或婆羅門。繼邪祠祀隨忍此見。執為正法而行殺戮。由邪執故名重殺生。又作是心殺羊無罪。由彼羊等為資生故世主所化。諸如是等依止邪見而行殺害。皆邪執故名重殺生。若有殺害大身眾生。
【現代漢語翻譯】 現代漢語譯本 瑜伽師地論卷第六十
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中有尋有伺等三地之三
其次，由五種因緣，殺生會成為重罪。是哪五種呢？一是意樂，二是方便，三是無治，四是邪執，五是所殺的對象。如果由於猛烈的貪慾意樂所作，猛烈的瞋恚意樂所作，猛烈的愚癡意樂所作，就稱為重殺生。與此相反，就稱為輕殺生。如果有人心想：『我應當做，正在做，已經做了。』內心便踴躍，心生歡悅。或者自己做，或者勸他人做，對他們所做的稱揚讚歎。見到與自己想法相同的人，內心便欣喜慶幸，長時間思量，長時間蓄積怨恨心之後才有所行動，不間斷地做，殷重地做，或者在同一時間殺死多種生物，或者因為堅固的發業因緣而進行殺害，或者使（受害者）恐怖無所依靠才進行殺害，或者對孤獨、貧窮、哀慼、悲泣等等的人進行殺害。像這樣的一切，由於方便的緣故，稱為重殺生。如果僅僅是殺生，不能每天乃至極少地持守一條學處（戒律），或者也不能在每月的初八、十四、十五以及半月等日子受持齋戒，或者也不能在時時處處惠施作福，問訊禮拜，迎接護送，合掌和敬等等。又不能在時時處處獲得猛烈增上的慚愧心，懺悔所作的惡業，又不證得世間的離欲，也不證得真法的現觀。像這樣的一切，由於沒有對治的緣故，稱為重殺生。如果那些沙門（Śrāmaṇa），或婆羅門（Brāhmaṇa），繼續進行邪惡的祭祀，隨順並認可這種見解，執著地認為是正法而進行殺戮，由於邪執的緣故，稱為重殺生。又產生這樣的想法：『殺羊沒有罪過，因為那些羊等是爲了資養生命，是世主所化現的。』諸如此類，依止邪見而進行殺害，都是由於邪執的緣故，稱為重殺生。如果有人殺害體型巨大的眾生。
【English Translation】 English version Yoga-bhūmi-śāstra (瑜伽師地論) Volume 60
Said by Bodhisattva Maitreya (彌勒菩薩)
Translated by Tripiṭaka Master Xuanzang (玄奘) under Imperial Order Section on Determinations, Third of the Three Grounds of 'Having Investigation and Having Discernment' etc.
Furthermore, killing becomes a grave offense due to five causes. What are the five? First, intention (意樂); second, means (方便); third, lack of antidote (無治); fourth, wrong views (邪執); and fifth, the object (事). If it is done with intense greed (貪慾) as the intention, with intense hatred (瞋恚) as the intention, or with intense delusion (愚癡) as the intention, it is called grave killing. The opposite of this is called light killing. If someone thinks, 'I should do it, I am doing it, I have done it,' their heart leaps with joy and delight. Or they do it themselves, or encourage others to do it, praising and extolling what they have done. Seeing those who share their views, they rejoice and are glad, contemplating for a long time, accumulating resentment for a long time before acting, acting without interruption, acting with great emphasis, or killing many kinds of beings at once, or engaging in killing because of firm karmic causes, or killing after causing terror and helplessness, or killing those who are lonely, poor, grieving, weeping, and so on. All such actions, due to the means employed, are called grave killing. If one only engages in killing and cannot even minimally observe one precept (學處) daily, or cannot observe fasting on the eighth, fourteenth, fifteenth, and other half-month days, or cannot give alms and make merit from time to time, inquire, bow, greet, send off, join palms in reverence, and so on. Moreover, one cannot gain intense and increasing shame and remorse for evil deeds committed from time to time, nor attain worldly detachment, nor attain the present realization of true Dharma. All such actions, due to the lack of antidote, are called grave killing. If those Śrāmaṇas (沙門) or Brāhmaṇas (婆羅門) continue to perform evil sacrifices, follow and endorse these views, clinging to them as the correct Dharma and engaging in slaughter, it is called grave killing due to wrong views. Furthermore, having thoughts such as, 'Killing sheep is not a sin, because those sheep and so on are for the sustenance of life and are transformed by the world's lord.' All such actions, relying on wrong views and engaging in killing, are called grave killing due to wrong views. If someone kills a large-bodied being.
此由事故名重殺生。或有殺害人或人相或父或母及余尊重。或有殺害歸投委信或諸有學。或諸菩薩。或阿羅漢。或諸獨覺。或於如來作殺害意噁心出血。如來性命不可殺故。如是一切由其事故名重殺生。與如上說因緣相違而殺生者。名輕殺生。複次當說不與取等由其事故輕重差別。余隨所應。如殺應知。
複次若多劫盜名重不與取。如是若劫盜妙好。劫盜委信。劫盜孤貧。劫盜佛法出家之眾。若入聚落而行劫盜。劫盜有學或阿羅漢或諸獨覺。或復僧祇或佛靈廟所有財物。如是一切由其事故名重不與取。
複次行不應行中。若母母親委信他妻。或住禁戒或苾芻尼或勤策女或復正學。如是一切由其事故名重欲邪行。非支行中若於面門。由其事故名重欲邪行。非時行中若受齋戒若胎圓滿若有重病由其事故名重欲邪行。非處行中若佛靈廟若僧伽藍。由其事故名重欲邪行。
複次若為誑惑多取他財若妙若勝而說妄語。由事重故名重妄語。若於委信若父若母。廣說如前乃至佛所而說妄語。由事重故名重妄語。或有妄語令他殺生損失財物及與妻妾。此若成辦極重殺生。重不與取。重欲邪行。此由事重名重妄語。或有妄語能破壞僧。于諸妄語此最尤重複次若於長時積習親愛而行破壞。此由事重名重離間語。或破壞他
【現代漢語翻譯】 現代漢語譯本： 如果因為重大事故而殺生，這屬於重罪。例如，殺害他人、與他人相似者、父親、母親以及其他受人尊敬的人；或者殺害那些歸順並信任你的人，以及所有正在學習的人（有學）、諸位菩薩（Bodhisattva）、阿羅漢（Arhat）、諸位獨覺（Pratyekabuddha）；或者對如來（Tathagata）產生殺害的意圖，並惡毒地使其流血（雖然如來的生命是不可殺害的）。所有這些，都因為其事故的重大性而被稱為重罪殺生。與上述因緣相反的殺生，則被稱為輕罪殺生。接下來將要說明不與取（Adattadana，偷盜）等行為，如何因事故的不同而產生輕重差別，其餘的罪行也應按照類似的原則來理解。
此外，如果多次進行偷盜，這屬於重罪不與取。例如，偷盜珍貴美好的物品，偷盜受人信任之物，偷盜孤兒寡婦的財物，偷盜佛法（Buddhadharma）或出家僧眾的財物；如果進入村落進行搶劫偷盜，偷盜有學、阿羅漢、諸位獨覺的財物，或者偷盜僧伽（Sangha）或佛寺（Buddha shrine）的財物。所有這些，都因為其事故的重大性而被稱為重罪不與取。
此外，在不應行淫的行為中，如果與母親、受人信任的婦女、他人的妻子、持守禁戒者、比丘尼（Bhikkhuni）、勤策女（Sramaneri，沙彌尼）或者正學女（Siksamana，式叉摩那）發生性行為，所有這些，都因為其事故的重大性而被稱為重罪欲邪行。在非性器官的部位進行性行為，例如面部，也因為其事故的重大性而被稱為重罪欲邪行。在不適當的時間進行性行為，例如在受齋戒期間、懷孕期間或身患重病期間，也因為其事故的重大性而被稱為重罪欲邪行。在不適當的地點進行性行為，例如在佛寺或僧伽藍（Sangharama，僧院），也因為其事故的重大性而被稱為重罪欲邪行。
此外，如果爲了欺騙而大量獲取他人的財物，無論是珍貴的還是普通的，並且說謊，由於事情的嚴重性，這被稱為重罪妄語。如果對受人信任者、父親、母親（如前所述）乃至佛陀（Buddha）說謊，由於事情的嚴重性，這被稱為重罪妄語。或者，有些謊言會導致他人被殺害、損失財物以及失去妻子或妾。如果這些事情真的發生了，那就是極重的殺生、重罪不與取和重罪欲邪行。這些都因為事情的嚴重性而被稱為重罪妄語。或者，有些謊言能夠破壞僧團（Sangha）。在所有妄語中，這種行為最為嚴重。此外，如果長時間地積累親近和喜愛，然後進行破壞，由於事情的嚴重性，這被稱為重罪離間語。或者破壞他人。
【English Translation】 English version: If killing occurs due to a grave incident, it is considered a heavy offense of killing. For example, killing another person, someone similar to another person, one's father, one's mother, or other respected individuals; or killing those who have taken refuge and trust in you, as well as all those who are learning (Siksa), Bodhisattvas (Bodhisattva), Arhats (Arhat), Pratyekabuddhas (Pratyekabuddha); or harboring the intention to kill a Tathagata (Tathagata) and maliciously causing them to bleed (although a Tathagata's life cannot be killed). All of these, due to the gravity of the incident, are called heavy offenses of killing. Killing that contradicts the aforementioned circumstances is called a light offense of killing. Next, the act of taking what is not given (Adattadana, stealing) and other actions will be explained, showing how their severity varies depending on the incident. Other offenses should be understood according to similar principles.
Furthermore, if stealing occurs repeatedly, it is considered a heavy offense of taking what is not given. For example, stealing precious and beautiful items, stealing items entrusted to one's care, stealing from orphans and the poor, stealing from the Buddha's teachings (Buddhadharma) or the monastic community; if entering a village and committing robbery and theft, stealing from those who are learning, Arhats, Pratyekabuddhas, or stealing property belonging to the Sangha (Sangha) or Buddha shrines (Buddha shrine). All of these, due to the gravity of the incident, are called heavy offenses of taking what is not given.
Furthermore, in the act of engaging in improper sexual conduct, if engaging in sexual activity with one's mother, a woman entrusted to one's care, another person's wife, someone observing precepts, a Bhikkhuni (Bhikkhuni), a Sramaneri (Sramaneri, novice nun), or a Siksamana (Siksamana, probationary nun), all of these, due to the gravity of the incident, are called heavy offenses of sexual misconduct. Engaging in sexual activity in non-genital areas, such as the face, is also called a heavy offense of sexual misconduct due to the gravity of the incident. Engaging in sexual activity at inappropriate times, such as during periods of fasting, during pregnancy, or when suffering from a serious illness, is also called a heavy offense of sexual misconduct due to the gravity of the incident. Engaging in sexual activity in inappropriate places, such as in Buddha shrines or Sangharamas (Sangharama, monasteries), is also called a heavy offense of sexual misconduct due to the gravity of the incident.
Furthermore, if one deceives and obtains a large amount of another person's property, whether precious or ordinary, and lies, due to the seriousness of the matter, it is called a heavy offense of false speech. If one lies to someone who trusts them, one's father, one's mother (as mentioned earlier), or even the Buddha (Buddha), due to the seriousness of the matter, it is called a heavy offense of false speech. Or, some lies can lead to others being killed, losing property, and losing their wives or concubines. If these things actually happen, it is an extremely heavy offense of killing, a heavy offense of taking what is not given, and a heavy offense of sexual misconduct. These are all called heavy offenses of false speech due to the seriousness of the matter. Or, some lies can destroy the Sangha (Sangha). Among all lies, this is the most serious. Furthermore, if one cultivates closeness and affection for a long time and then causes destruction, due to the seriousness of the matter, it is called a heavy offense of divisive speech. Or destroying others.
令離善友父母男女。破和合僧。若離間語能引殺生或不與取或欲邪行。如前所說道理應知。如是一切由事重故名重離間語。
複次若於父母及余師長。發粗惡言。由事重故名重粗惡語。或以不實不真妄語。現前毀罵呵責於他。由事重故名重粗惡語。
複次凡諸綺語隨妄語等。此語輕重如彼應知。若依斗訟諍競等事而發綺語亦名為重。若以染污心於能引無義外道典籍。承誦讚詠廣為他說。由事重故名重綺語。若於父母眷屬師長調弄輕笑。現作語言不近道理。亦由事重名重綺語。
複次若於僧祇佛靈廟等所有財寶。起貪慾心。由事重故名重貪慾。若於己德起增上慢自謂智者。乃於國王大臣豪貴所尊師長。及諸聰睿同梵行等。起增上欲貪求利養。名重貪慾。複次若於父母眷屬師長。起損害心。由事重故名重瞋恚。又于無過貧窮孤苦可傷愍者起損害心。由事重故名重瞋恚。又于誠心來歸投者及有恩所。起損害心。由事重故名重瞋恚。複次若於一切余邪見中。諸有能謗一切邪見。此謗一切事門轉故名重邪見。又若有見謂無世間真阿羅漢正至正行。乃至廣說。如是邪見。由事重故名重邪見。除如上說所有諸事。隨其所應與彼相違。皆名為輕。
複次殺生所引不善諸業。或有是作而非增長。或有增長而非是
【現代漢語翻譯】 現代漢語譯本： 令他人遠離善良的朋友、父母、男女。破壞僧團的和合。如果離間的話語能夠導致殺生、偷盜或者邪淫，那麼如同前面所說的道理一樣，應當知曉。像這樣的一切，由於事情的嚴重性，被稱為重離間語。 再次，如果對父母以及其他的師長，發出粗暴惡劣的言語。由於事情的嚴重性，被稱為重粗惡語。或者用不真實、不正確的虛妄之語，當面譭謗、謾罵、呵斥他人。由於事情的嚴重性，被稱為重粗惡語。 再次，凡是各種綺語，都隨同妄語等同看待。這些綺語的輕重，應當像妄語那樣來理解。如果依據爭鬥、訴訟、競爭等事情而說綺語，也稱為重。如果以染污的心，對於能夠引向無意義的外道典籍，進行背誦、讚美、廣泛地為他人講述。由於事情的嚴重性，被稱為重綺語。如果對於父母、眷屬、師長調戲、輕視、嘲笑，說一些不合道理的話。也由於事情的嚴重性，被稱為重綺語。 再次，如果對於僧伽（Samgha，僧團）、佛陀（Buddha）的靈廟等所有的財寶，生起貪婪的慾望。由於事情的嚴重性，被稱為重貪慾。如果對於自己的德行生起增上慢，自認為聰明有智慧。乃至對於國王、大臣、豪門貴族所尊敬的師長，以及聰慧的同修梵行者等，生起強烈的慾望，貪求利益供養。被稱為重貪慾。再次，如果對於父母、眷屬、師長，生起損害的心。由於事情的嚴重性，被稱為重瞋恚。又對於沒有過錯、貧窮、孤苦、值得憐憫的人，生起損害的心。由於事情的嚴重性，被稱為重瞋恚。又對於真心來歸投的人，以及對自己有恩的人，生起損害的心。由於事情的嚴重性，被稱為重瞋恚。再次，如果對於一切其他的邪見中，那些能夠誹謗一切邪見的言論。這種誹謗一切邪見的事情，由於其影響廣泛，被稱為重邪見。又如果有人持有這樣的見解，認為世間沒有真正的阿羅漢（Arhat，斷盡煩惱的聖者），沒有正確到達涅槃（Nirvana）的修行者，乃至更廣泛的說法。這樣的邪見，由於事情的嚴重性，被稱為重邪見。除了如上所說的所有事情，隨著情況的不同，與它們相反的行為，都稱為輕。 再次，殺生所引發的不善業，有些是做了但不增長，有些是增長但不是...
【English Translation】 English version: Causing separation between good friends, parents, men, and women. Disrupting the harmony of the Sangha (community of monks). If divisive speech leads to killing, stealing, or sexual misconduct, the principles previously stated should be understood. All such actions, due to the gravity of the matter, are called 'grave divisive speech'. Furthermore, if one utters harsh and abusive words towards parents and other teachers, due to the gravity of the matter, it is called 'grave harsh speech'. Or, using false and untrue lies, one openly slanders, insults, and rebukes others, due to the gravity of the matter, it is called 'grave harsh speech'. Furthermore, all frivolous speech is to be regarded as equivalent to false speech. The severity of such speech should be understood as with false speech. If frivolous speech is based on fighting, lawsuits, or disputes, it is also called 'grave'. If, with a defiled mind, one recites, praises, and widely teaches others about non-Buddhist scriptures that lead to meaninglessness, due to the gravity of the matter, it is called 'grave frivolous speech'. If one teases, belittles, and mocks parents, relatives, or teachers, uttering unreasonable words, it is also called 'grave frivolous speech' due to the gravity of the matter. Furthermore, if one develops greedy desires for the wealth and treasures belonging to the Sangha (community of monks), Buddha (the enlightened one) shrines, etc., due to the gravity of the matter, it is called 'grave greed'. If one develops excessive pride in one's own virtues, considering oneself wise, and develops strong desires for gain and offerings towards kings, ministers, noble families, respected teachers, and wise fellow practitioners, it is called 'grave greed'. Furthermore, if one develops harmful intentions towards parents, relatives, or teachers, due to the gravity of the matter, it is called 'grave anger'. Also, if one develops harmful intentions towards the innocent, poor, orphaned, and pitiable, due to the gravity of the matter, it is called 'grave anger'. Also, if one develops harmful intentions towards those who sincerely come to take refuge and those who have been kind to oneself, due to the gravity of the matter, it is called 'grave anger'. Furthermore, if among all other wrong views, there are those that can slander all wrong views, this slander of all wrong views, due to its widespread impact, is called 'grave wrong view'. Also, if one holds the view that there are no true Arhats (enlightened beings who have extinguished all defilements) in the world, no practitioners who have correctly reached Nirvana (liberation), and so on, such wrong views, due to the gravity of the matter, are called 'grave wrong view'. Apart from all the matters mentioned above, actions that are contrary to them, as appropriate, are all called 'light'. Furthermore, the unwholesome karma resulting from killing, some are committed but do not increase, while others increase but are not...
作。或有亦作亦復增長。或有非作亦非增長。初句謂無識別童稚所作。或夢所作或不思而作。或自無慾他逼令作。或有暫作續即還起猛利悔心及厭患心。懇責遠離正受律儀令彼微薄。未與果報便起世間離欲之道損彼種子。次起出世永斷之道。害彼種子令無有餘。增長而非作者。謂如有一為害生故於長夜中數隨尋伺。由此因緣彼遂增長殺生所引惡不善法。然不能作殺生之業。亦作亦增長者。謂除先所說作非增長增長非作。所餘一切殺生業相。非作非增長者。謂除上爾所相。如是所餘不與取等乃至綺語。隨其所應如殺應知。于貪慾瞋恚邪見中。無有第二增長而非作句。于初句中無有不思而作及他逼令作。余如前說。
複次若於殺生親近數習多所作故。生那落迦。是名殺生異熟果。若從彼沒來生此間人同分中。壽量短促。是名殺生等流果。于外所得器世界中。飲食果藥皆少光澤勢力。異熟及與威德並皆微劣。消變不平生長疾病。由此因緣無量有情未盡壽量非時中夭。是名殺生增上果。所餘業道。異熟等流二果差別。如經應知。增上果今當說。若器世間眾果鮮少。果不滋長果多朽壞。果不貞實多無雨澤。諸果乾枯或全無果。如是一切名不與取增上果。若器世間多諸便穢泥糞不凈。臭處迫迮多生不凈臭惡之物。凡諸所有皆
【現代漢語翻譯】 現代漢語譯本：或者有造作，或者有造作並且增長，或者有非造作也非增長。第一句是指沒有識別能力的兒童所作，或者夢中所作，或者不思考而作，或者自己沒有意願而被他人強迫去做。或者有暫時造作，隨後立即生起猛烈的後悔心和厭惡心，懇切地責備自己，遠離正受律儀，使那（惡業）變得微薄，在尚未產生果報之前，便生起世間的離欲之道，損害那（惡業）的種子。其次生起出世間的永斷之道，徹底摧毀那（惡業）的種子，使其沒有剩餘。增長而非造作者，是指如果有人爲了傷害眾生，在漫長的夜晚中多次隨順尋伺（惡念），由此因緣，他便增長了殺生所引發的惡不善法，然而不能實際造作殺生的行為。既造作又增長者，是指除了先前所說的造作非增長、增長非造作之外，其餘一切殺生業的相狀。非造作也非增長者，是指除了以上所說的那些相狀。像這樣，其餘的不與取（偷盜）等，乃至綺語（花言巧語），都應當像殺生一樣，根據情況瞭解。在貪慾、瞋恚、邪見中，沒有第二種增長而非造作的情況。在第一句中，沒有不思考而作以及他人強迫去做的情況，其餘的如前所說。 再次，如果對於殺生親近、屢次習行、多方造作，因此而生於那落迦（地獄），這叫做殺生的異熟果（成熟的果報）。如果從那裡死後，來生到這世間的人類之中，壽命短促，這叫做殺生的等流果（同類相續的果報）。在外在所得到的器世界（生存環境）中，飲食、果實、藥物都缺少光澤和勢力，異熟以及威德都非常微弱，消化不良，生長疾病，由此因緣，無數有情沒有活到應有的壽命就非時夭折，這叫做殺生的增上果（增長的果報）。其餘的業道，異熟果和等流果這兩種果報的差別，應當像經中所說的那樣瞭解。增上果現在應當說。如果器世間各種果實稀少，果實不滋長，果實大多朽壞，果實不堅實，大多沒有雨水，各種果實幹枯或者完全沒有果實，像這樣的一切都叫做不與取（偷盜）的增上果。如果器世間有很多糞便污穢、泥土糞便不乾淨，臭氣熏天的地方狹窄擁擠，多生長不乾淨的臭惡之物，凡是所有的一切都
【English Translation】 English version: Or there is 'making', or there is 'making and also increasing', or there is 'neither making nor increasing'. The first phrase refers to what is done by children without discernment, or what is done in dreams, or what is done without thinking, or what is done without one's own desire but compelled by others. Or there is temporary 'making', and then immediately arises intense remorse and aversion, earnestly rebuking oneself, staying away from the precepts of right reception, making that (evil karma) thin, before the fruition arises, then arises the worldly path of detachment, harming that (evil karma)'s seed. Next arises the supramundane path of eternal cutting off, completely destroying that (evil karma)'s seed, leaving nothing remaining. 'Increasing' but not 'making' refers to if someone, for the sake of harming beings, repeatedly contemplates and dwells on (evil thoughts) during the long night. Due to this cause, he then increases the evil unwholesome dharmas caused by killing, but is unable to actually commit the act of killing. 'Both making and increasing' refers to all aspects of the karma of killing, except for the previously mentioned 'making but not increasing' and 'increasing but not making'. 'Neither making nor increasing' refers to those aspects other than those mentioned above. In this way, the remaining 'not giving' (stealing) and so on, up to 'frivolous speech' (idle chatter), should be understood according to the circumstances, just like killing. In greed, hatred, and wrong views, there is no second phrase of 'increasing but not making'. In the first phrase, there is no 'making without thinking' or 'being compelled by others to make'. The rest is as previously stated. Furthermore, if one is close to, frequently practices, and extensively engages in killing, and therefore is born in Naraka (hell), this is called the Vipaka-phala (result of maturation) of killing. If, after dying from there, one is born into the human realm, with a short lifespan, this is called the Nisyanda-phala (result of outflow) of killing. In the external obtained container world (environment), food, fruits, and medicines all lack luster and power, the Vipaka and majesty are very weak, digestion is poor, growth is diseased, and due to this cause, countless sentient beings die prematurely without reaching their proper lifespan, this is called the Adhipati-phala (result of dominance) of killing. The differences between the Vipaka-phala and Nisyanda-phala of the remaining paths of karma should be understood as stated in the sutras. The Adhipati-phala should now be explained. If the various fruits in the container world are scarce, the fruits do not grow, the fruits mostly decay, the fruits are not firm, there is mostly no rain, the various fruits are withered or there are no fruits at all, all of this is called the Adhipati-phala of 'not giving' (stealing). If the container world has a lot of excrement and filth, mud and feces are unclean, foul-smelling places are narrow and crowded, many unclean and foul-smelling things grow, all that exists is
不可樂。如是一切名欲邪行增上果。若器世間農作行船。世俗事業不甚滋息。殊少便宜多不諧偶。饒諸怖畏恐懼因緣。如是一切是妄語增上果。若器世間其地處所。丘坑間隔險阻難行。饒諸怖畏恐懼因緣。如是一切是離間語增上果。若器世間其地處所。多諸株杌荊棘毒刺瓦石沙礫枯槁。無潤無有池沼河泉干竭。土田堿鹵丘陵坑險。饒諸怖畏恐懼因緣。如是一切是粗惡語增上果。若器世間所有果樹果無的當。非時結實時不結實生而似熟。根不堅牢勢不久停。園林池沼多不可樂。饒諸怖畏恐懼因緣。如是一切是綺語增上果。若器世間一切盛事年時日夜月半月等漸漸衰微。所有氣味唯減不增。如是一切是貪慾增上果。若器世間多諸疫癘災橫擾惱怨敵。驚怖師子虎狼。雜惡禽獸。蟒蛇蝮蝎蚰蜒。百足魍魎藥叉諸惡賊等。如是一切是瞋恚增上果。若器世間所有第一勝妙華果悉皆隱沒。諸不凈物乍似清凈。諸苦惱物乍似安樂。非安居所非救護所非歸依所。如是一切是邪見增上果。
複次如世尊言。殺有三種。謂貪瞋癡之所生起。乃至邪見亦復如是。此差別義云何應知。若為血肉等殺害眾生。或作是心。殺害彼已當奪財物。或受他雇或為報恩。或友所攝或希為友。或為衣食奉主教命而行殺害。或有謂彼能為衰損。或有謂彼能障
【現代漢語翻譯】 現代漢語譯本 令人不悅。像這樣的一切都是邪淫（欲邪行）增長的果報。如果器世間（指我們所居住的物質世界）的農耕、航運等世俗事業不興旺，很少有好處，多是不順利和偶然發生的事情，充滿各種怖畏和恐懼的因緣，像這樣的一切都是妄語增長的果報。如果器世間的土地，丘陵和坑洼間隔，險峻難行，充滿各種怖畏和恐懼的因緣，像這樣的一切都是離間語增長的果報。如果器世間的土地，多是樹樁、荊棘、毒刺、瓦片、石頭、沙礫，乾枯，沒有滋潤，沒有池沼河泉，乾涸，土地是鹽堿地，丘陵坑洼險峻，充滿各種怖畏和恐懼的因緣，像這樣的一切都是粗惡語增長的果報。如果器世間所有的果樹，果實沒有定準，不是時候結果，到時又不結果，生出來好像熟了，根不堅固，不能長久，園林池沼多不可愛，充滿各種怖畏和恐懼的因緣，像這樣的一切都是綺語增長的果報。如果器世間一切盛事，年、時、日、夜、月半月等漸漸衰微，所有的氣味只有減少沒有增加，像這樣的一切都是貪慾增長的果報。如果器世間多有瘟疫、災禍、橫禍擾惱，怨敵，驚嚇，獅子、虎狼，各種惡禽猛獸，蟒蛇、蝮蛇、蝎子、蚰蜒、百足蟲、山精鬼怪（魍魎）、藥叉（夜叉，一種惡鬼），各種惡賊等，像這樣的一切都是嗔恚增長的果報。如果器世間所有第一殊勝美妙的花果全部隱沒，各種不乾淨的東西乍一看好像乾淨，各種痛苦煩惱的東西乍一看好像安樂，不是安居之所，不是救護之所，不是歸依之所，像這樣的一切都是邪見增長的果報。
再者，如世尊所說，殺有三種，即由貪、嗔、癡所生起。乃至邪見也是如此。這其中的差別意義應該如何理解呢？如果爲了血肉等而殺害眾生，或者這樣想：殺害他們之後可以奪取財物，或者受他人僱傭，或者爲了報恩，或者被朋友所左右，或者希望成為朋友，或者爲了衣食奉主教命而進行殺害，或者有人認為他們會帶來衰損，或者有人認為他們會帶來障礙。
【English Translation】 English version Unpleasant. All such things are the increasing result of sexual misconduct (desire and evil conduct). If the worldly affairs of the vessel world (referring to the material world we live in), such as farming and shipping, are not prosperous, there are few benefits, and many are unsuccessful and accidental, full of various fears and causes of terror, all such things are the increasing result of false speech. If the land of the vessel world is interspersed with hills and pits, dangerous and difficult to travel, full of various fears and causes of terror, all such things are the increasing result of divisive speech. If the land of the vessel world is full of stumps, thorns, poisonous thorns, tiles, stones, gravel, dry, without moisture, without ponds, rivers, and springs, dry, the land is saline-alkali, the hills and pits are dangerous, full of various fears and causes of terror, all such things are the increasing result of harsh speech. If all the fruit trees in the vessel world have no fixed fruits, they do not bear fruit at the right time, and when the time comes, they do not bear fruit, they seem ripe when they are born, the roots are not strong, they cannot last long, the gardens and ponds are mostly unpleasant, full of various fears and causes of terror, all such things are the increasing result of frivolous speech. If all the grand events in the vessel world, such as years, seasons, days, nights, half-months, etc., gradually decline, and all the flavors only decrease and do not increase, all such things are the increasing result of greed. If the vessel world is full of plagues, disasters, and misfortunes, enemies, frights, lions, tigers, wolves, various evil birds and beasts, pythons, vipers, scorpions, centipedes, monsters (Wangliang), Yakshas (Yaksha, a kind of evil ghost), various evil thieves, etc., all such things are the increasing result of anger. If all the first and most wonderful flowers and fruits in the vessel world are hidden, all unclean things seem clean at first glance, all painful and distressing things seem happy at first glance, it is not a place to live in peace, not a place of refuge, not a place of reliance, all such things are the increasing result of wrong views.
Furthermore, as the World Honored One said, there are three kinds of killing, namely those arising from greed, anger, and ignorance. The same is true of wrong views. How should the difference in meaning be understood? If living beings are killed for blood and flesh, or if one thinks: after killing them, one can seize their property, or be hired by others, or to repay kindness, or be influenced by friends, or hope to become friends, or kill for food and clothing to obey the orders of the teacher, or some think they will bring decline, or some think they will bring obstacles.
財利而行殺害。如利衰譭譽稱譏苦樂隨其所應。當知亦爾。如是一切名貪所生殺生業道。
複次若謂彼於己樂為無義而行殺害。或念彼於己曾為無義。或恐彼於己當爲無義。或見彼於己正為無義而行殺害。廣說乃至於九惱事皆如是知。如是一切名瞋所生殺生業道。複次若計為法而行殺害。謂己是餘眾生善友。彼因我殺身壞命終當生天上。如是殺害從癡所生。或作是心。為尊長故法應殺害。或作是心。諸有誹毀天梵世主。罵婆羅門。法應殺害。如是心殺從癡所生。或計殺生作及增長無異熟果。為他開演勸行殺業。彼由勸故遂行殺事時。彼勸者所得殺罪從癡所生。此後所說從癡所生殺業。道理。諸餘業道乃至邪見當知亦爾。或有妄計以其父母親愛眷屬擲置火中。斷食投巖棄于曠野。是真正法。如是一切名癡所生殺生業道。複次若於他財食饕餮而取。是不與取貪慾所生。或受他雇而行劫盜。或恩所攝或祈后恩。或為衣食奉主教命。或為稱譽或為安樂而行劫盜。如是一切不與取業皆貪所生。
複次若作是思。彼於我所樂行無義。廣說乃至九惱害事增上力故而行劫盜不必貪著彼所有財。不必希求諸餘財物。是不與取瞋恚所生。或憎他故焚燒聚落舍宅財物珍玩資具。當知彼觸瞋恚所生。盜相似罪。或更增強或憎彼故。
【現代漢語翻譯】 現代漢語譯本：爲了獲取利益而進行殺害。例如，利益、衰敗、譭謗、榮譽、稱讚、譏諷、痛苦、快樂等，都應按照各自的情況來理解。像這樣的一切都稱為由貪慾所產生的殺生業道。 其次，如果認為殺害他人能使自己快樂，即使對他人毫無意義也進行殺害；或者想到他人曾經對自己做過無意義的事；或者擔心他人將來會對自己做無意義的事；或者看到他人正在對自己做無意義的事而進行殺害。廣泛地說，乃至九種惱怒的事情都應如此理解。像這樣的一切都稱為由嗔恨所產生的殺生業道。 再次，如果認為殺害是符合正法的行為而進行殺害，認為自己是其他眾生的善友，他們因為我殺害而身壞命終后應當升到天上。這樣的殺害是從愚癡產生的。或者產生這樣的想法，爲了尊長，按照正法應該進行殺害；或者產生這樣的想法，對於那些誹謗天、梵天世主，謾罵婆羅門的人，按照正法應該進行殺害。這樣的殺心是從愚癡產生的。或者認為殺生、造作和增長都不會產生不同的果報，為他人開導、勸進行殺業。他們因為勸說而最終進行殺害時，勸說者所得到的殺罪是從愚癡產生的。此後所說的從愚癡所產生的殺業道理，其餘的業道乃至邪見，都應當這樣理解。或者有人錯誤地認為將自己的父母、親愛眷屬扔進火中，斷絕食物、投入懸崖、遺棄在曠野，才是真正的正法。像這樣的一切都稱為由愚癡所產生的殺生業道。 再次，如果對別人的財物貪得無厭而拿取，這是由貪慾所產生的不與取（未經允許而拿取）行為。或者接受他人的僱傭而進行搶劫盜竊；或者因為恩情所束縛；或者爲了祈求日後的恩惠；或者爲了衣食而聽從主人的命令；或者爲了稱讚榮譽；或者爲了安樂而進行搶劫盜竊。像這樣的一切不與取業都是由貪慾所產生的。 再次，如果產生這樣的想法：『他們對我做了很多無意義的事情』，廣泛地說，由於九種惱害事情的增強，而進行搶劫盜竊，不一定貪戀他們的所有財物，不一定希求其他的財物。這是由嗔恚所產生的不與取行為。或者因為憎恨他人而焚燒村落、房屋、財物、珍玩、資具。應當知道，這觸犯了由嗔恚所產生的盜竊相似罪。或者更加增強憎恨之心，或者因為憎恨他們。
【English Translation】 English version: To kill for the sake of gain. For example, gain, decline, defamation, honor, praise, ridicule, suffering, and happiness should be understood according to their respective circumstances. All such things are called the path of killing karma arising from greed. Furthermore, if one thinks that killing others makes oneself happy, even if it is meaningless to others, one kills; or if one thinks that others have done meaningless things to oneself in the past; or if one worries that others will do meaningless things to oneself in the future; or if one sees that others are doing meaningless things to oneself and kills. Broadly speaking, even the nine kinds of annoying things should be understood in this way. All such things are called the path of killing karma arising from hatred. Furthermore, if one thinks that killing is in accordance with the Dharma (law, teaching) and kills, thinking that one is a good friend to other beings, and that they should be reborn in heaven after their bodies are destroyed and their lives end because of my killing. Such killing arises from delusion (ignorance). Or one has the thought that for the sake of elders, one should kill according to the Dharma; or one has the thought that for those who slander the gods, the lords of the Brahma world, and scold the Brahmins, one should kill according to the Dharma. Such a killing mind arises from delusion. Or one thinks that killing, creating, and increasing will not produce different karmic results, and one guides and encourages others to engage in killing. When they finally kill because of the encouragement, the sin of killing obtained by the encourager arises from delusion. The principle of killing karma arising from delusion described hereafter, and the remaining paths of karma, even wrong views, should be understood in this way. Or some mistakenly think that throwing one's parents, beloved relatives into the fire, cutting off food, throwing them off cliffs, and abandoning them in the wilderness is the true Dharma. All such things are called the path of killing karma arising from delusion. Furthermore, if one takes others' property with insatiable greed, this is the act of 'not giving' (taking without permission) arising from greed. Or one is hired by others to rob and steal; or one is bound by kindness; or one seeks future favors; or one obeys the orders of the master for food and clothing; or one robs and steals for praise and honor; or one robs and steals for comfort and happiness. All such acts of 'not giving' arise from greed. Furthermore, if one has the thought: 'They have done many meaningless things to me,' broadly speaking, due to the increase of the nine kinds of annoying things, one robs and steals, not necessarily coveting all their property, not necessarily seeking other property. This is the act of 'not giving' arising from hatred. Or because of hating others, one burns villages, houses, property, treasures, and equipment. It should be known that this violates the similar crime of theft arising from hatred. Or one further increases the hatred, or because of hating them.
令他劫奪破散彼財。他受教命依行事時。彼能教者不與取罪從瞋恚生。
複次若作是心。為尊長故而行劫盜是為正法。名癡所生不與取罪。或作是心。若有誹毀天梵世主罵婆羅門。法應奪彼所有財物。此不與取亦從癡生。或作是心。若為祠祀為祠祀支為祠祀具。法應劫盜。是不與取亦從癡生。
複次若有見聞不應行事。便不如理分別取相。遂貪慾纏之所纏縛而行非法。名貪所生欲邪行罪。或受他雇竊行媒嫁。由此方便行所不行。彼便獲得貪慾所生欲邪行罪。或欲攝受朋友知識。或為衣食承主教命。或為存活希求財谷金銀珍寶而行邪行。如是一切名貪所生欲邪行罪。
複次若作是思。彼於我所樂行無義。廣說乃至九惱害事以為依止而行邪行。非彼先有欲纏所纏。然于相違非所行事。為報怨故勉勵而行。名瞋所生欲邪行罪。或憎彼故以彼妻妾令他毀辱。彼若受教行欲邪行。便觸瞋恚所生相似欲邪行罪。或更尤重。如是一切欲邪行罪。名瞋所生。
複次若作是心。母及父親或他婦女命為邪事。若不行者便獲大罪。若行此者便獲大福。非法謂法而行邪行。名癡所生欲邪行罪。
複次若為利養而說妄語。或怖畏他損己財物。或為稱譽或為安樂而說妄語。如是一切名貪所生妄語業道。若有依止九惱
【現代漢語翻譯】 現代漢語譯本：如果有人指使他人去劫掠破壞別人的財物，而那個人接受指使並照做，那麼指使者所犯的盜取罪（不與取罪）是從嗔恨心產生的。
再者，如果有人這樣想：爲了尊敬的長輩而進行劫掠盜竊是合乎正法的，這種行為是由於愚癡產生的盜取罪（不與取罪）。或者有人這樣想：如果有人誹謗天梵世主（天界和梵天界的主宰）或者辱罵婆羅門（祭司階層），那麼依法應當奪取他們的所有財物，這種盜取行為也是從愚癡產生的。或者有人這樣想：爲了祭祀，爲了祭祀的輔助活動，爲了祭祀的器具，依法應當進行劫掠盜竊，這種盜取行為也是從愚癡產生的。
再者，如果有人看到或聽到不應該做的事情，便不如理地進行分別和執取表象，於是被貪慾纏縛，從而做出非法行為，這被稱為貪慾所生的邪淫罪。或者接受別人的僱傭，暗中進行說媒拉縴的活動，通過這種方式去做不應該做的事情，那麼這個人就獲得了貪慾所生的邪淫罪。或者爲了獲取朋友和知識，或者爲了衣食而聽從主人的命令，或者爲了生存而希求財物、穀物、金銀珍寶而進行邪淫行為，所有這些都被稱為貪慾所生的邪淫罪。
再者，如果有人這樣想：那個人曾經讓我不高興，做了沒有意義的事情，甚至以九種惱害的事情為依據而進行邪淫行為，即使那個人先前沒有被慾望纏縛，但在面對這種違背常理、不應該做的事情時，爲了報復怨恨而勉強去做，這被稱為嗔恨所生的邪淫罪。或者因為憎恨某人，就讓別人去侮辱他的妻子或妾，如果那個人接受指使去進行邪淫行為，那麼他就觸犯了嗔恨心所生的相似的邪淫罪，或者罪過更加嚴重。所有這些邪淫罪，都被稱為嗔恨所生。
再者，如果有人這樣想：母親、父親或者其他婦女的性命是邪惡的事情，如果不去做就會獲得更大的罪過，如果做了這件事就會獲得更大的福報，把非法的事情當成是合法的事情而進行邪淫行為，這被稱為愚癡所生的邪淫罪。
再者，如果爲了獲得利益和供養而說謊，或者因為害怕別人損害自己的財物，或者爲了獲得稱讚和安樂而說謊，所有這些都被稱為貪慾所生的妄語業道。如果有人依靠九種惱害
【English Translation】 English version: If someone instructs another to plunder and destroy another's property, and that person, having received the instruction, acts accordingly, the instructor commits the offense of theft (taking what is not given), which arises from hatred (瞋恚, chenhui).
Furthermore, if one thinks, 'To plunder and steal for the sake of respected elders is in accordance with the Dharma,' this action is a theft (taking what is not given) born of delusion (癡, chi). Or if one thinks, 'If someone slanders the Lord of the Brahma world (天梵世主, Tianfan Shizhu, referring to deities of the heavens and Brahma realms) or curses Brahmins (婆羅門, Poluomen, the priestly class), it is lawful to seize all their possessions,' this taking what is not given also arises from delusion. Or if one thinks, 'For the sake of sacrifices, for the supporting activities of sacrifices, for the implements of sacrifices, it is lawful to plunder and steal,' this taking what is not given also arises from delusion.
Furthermore, if one sees or hears of something that should not be done, and then improperly distinguishes and grasps at appearances, becoming bound by the entanglements of greed, and consequently engages in unlawful conduct, this is called sexual misconduct born of greed. Or if one is hired by another to secretly engage in matchmaking and go-between activities, thereby engaging in actions that should not be done, then that person obtains the sexual misconduct born of greed. Or if one desires to gather friends and acquaintances, or obeys the instructions of a master for the sake of clothing and food, or engages in sexual misconduct while seeking wealth, grain, gold, silver, and jewels for survival, all such actions are called sexual misconduct born of greed.
Furthermore, if one thinks, 'That person delighted in doing meaningless things to me,' even to the point of relying on the nine causes of harm, and engages in sexual misconduct, even if that person was not previously entangled by desire, but in the face of this contrary and improper action, strives to act out of revenge, this is called sexual misconduct born of hatred. Or, because of hating someone, one causes another to humiliate his wife or concubine. If that person, having received the instruction, engages in sexual misconduct, then he commits a similar offense of sexual misconduct born of hatred, or the offense is even more serious. All such acts of sexual misconduct are called born of hatred.
Furthermore, if one thinks, 'The lives of one's mother, father, or other women are evil matters, and if one does not act, one will incur great sin, but if one does this, one will obtain great merit,' considering what is unlawful to be lawful and engaging in sexual misconduct, this is called sexual misconduct born of delusion.
Furthermore, if one speaks falsely for the sake of profit and offerings, or out of fear that others will harm one's property, or for the sake of praise or comfort, all such actions are called the path of false speech born of greed. If one relies on the nine causes of harm
害事而說妄語。名瞋所生妄語業道若作是心。為諸尊長或復為牛或為祠具。法應妄語。如是妄語從癡所生。若作是心。諸有沙門若婆羅門。違背諸天違梵世主違婆羅門。于彼妄語稱順正法。如是妄語名癡所生妄語業道。若作是計。於法法想。于毗奈耶毗奈耶想。以覆藏想妄語破僧無有非法。如是妄語亦從癡生。
如妄語業道。離間粗惡二語業道。隨其所應當知亦爾。
複次若為戲樂而行綺語。或為顯己是聰睿者而行綺語。或為財利稱譽安樂而行綺語。名貪所生綺語業道。若有依止九惱害事而說綺語。名瞋所生綺語業道若有于中為求真實為求堅固。為求出離為求於法。而行綺語。名癡所生綺語業道。
複次若有於他非怨有情財物資具。先取其相希望追求增上力故起如是心。凡彼所有愿當屬我。又從貪愛而生貪愛。名貪所生貪慾業道。
若於他財不計為好。但九惱事增上力故起如是心。凡彼所有皆當屬我。又從瞋恚而生貪愛。名瞋所生貪慾業道。
若作是計。諸有欲求魯達羅天。毗瑟笯天。釋梵世主。眾妙世界。注心多住獲大福祐。作如是意注心多住。名癡所生貪慾業道若為財利稱譽安樂。於他有情起損害心。非於彼所生怨憎想。謂彼長夜是我等怨。又從貪愛而生瞋恚。名貪所生瞋恚業道
【現代漢語翻譯】 現代漢語譯本 因貪圖利益而說謊，這被稱為由貪婪產生的妄語業道。如果心想：『爲了尊敬的長者，或者爲了牛，或者爲了祭祀用具，按規矩應該說謊。』這樣的謊言是從愚癡產生的。如果心想：『那些沙門（Śrāmaṇa，指修行者）或婆羅門（Brāhmaṇa，指祭司），違背諸天、違背梵天世主、違背婆羅門，我對他們說謊，以稱合順應正法。』這樣的謊言被稱為由愚癡產生的妄語業道。如果這樣認為：『對於法產生非法的想法，對於毗奈耶（Vinaya，指戒律）產生非毗奈耶的想法，以覆藏的想法說謊，破壞僧團也沒有什麼非法。』這樣的謊言也是從愚癡產生的。 正如妄語業道一樣，離間語和粗惡語這兩種語業道，也應當根據具體情況來理解。 再者，如果爲了戲樂而說綺語，或者爲了顯示自己是聰明睿智的人而說綺語，或者爲了財利、稱譽、安樂而說綺語，這被稱為由貪婪產生的綺語業道。如果有人依仗九種惱害之事而說綺語，這被稱為由嗔恨產生的綺語業道。如果有人在其中爲了尋求真實、爲了尋求堅固、爲了尋求出離、爲了尋求於法，而說綺語，這被稱為由愚癡產生的綺語業道。 再者，如果有人對於他人非怨恨的有情，對其財物和資具，先觀察其外相，希望追求，由於強烈的慾望而產生這樣的想法：『凡是那些東西，都應該屬於我。』又從貪愛而產生貪愛，這被稱為由貪婪產生的貪慾業道。 如果對於他人的財物，並不認為有多好，但由於九種惱害之事強烈的驅使而產生這樣的想法：『凡是那些東西，都應該屬於我。』又從嗔恚而產生貪愛，這被稱為由嗔恨產生的貪慾業道。 如果這樣認為：『那些想要魯達羅天（Rudra，濕婆神），毗瑟笯天（Viṣṇu，毗濕奴神），釋梵世主（Śakra-brahman，帝釋天和梵天），以及眾多美妙世界的人，專心致志地修行，就能獲得巨大的福佑。』抱著這樣的想法專心致志地修行，這被稱為由愚癡產生的貪慾業道。如果爲了財利、稱譽、安樂，對於其他有情產生損害之心，但並不是對他們產生怨恨的想法，認為『他們長久以來都是我們的仇敵』，又從貪愛而產生嗔恚，這被稱為由貪婪產生的嗔恚業道。
【English Translation】 English version Speaking falsehoods out of harmful intent is called the karma path of false speech born of greed. If one thinks, 'For the sake of respected elders, or for the sake of cattle, or for the sake of sacrificial implements, it is proper to lie according to the rules,' such falsehoods are born of delusion. If one thinks, 'Those Śrāmaṇas (ascetics) or Brāhmaṇas (priests) who oppose the gods, oppose the lord of the Brahma world, oppose the Brāhmaṇas, I will lie to them in accordance with the Dharma,' such falsehoods are called the karma path of false speech born of delusion. If one holds the view, 'Regarding the Dharma, thinking it is not Dharma; regarding the Vinaya (discipline), thinking it is not Vinaya; concealing thoughts and lying to break up the Sangha (community) is not unlawful,' such falsehoods are also born of delusion. Just as with the karma path of false speech, the two karma paths of divisive speech and harsh speech should also be understood accordingly. Furthermore, if one engages in frivolous talk for amusement, or to show oneself as intelligent and wise, or for wealth, praise, happiness, and comfort, this is called the karma path of frivolous talk born of greed. If one relies on the nine harmful matters and speaks frivolous words, this is called the karma path of frivolous talk born of hatred. If one, in the midst of these, speaks frivolous words to seek truth, to seek steadfastness, to seek liberation, or to seek the Dharma, this is called the karma path of frivolous talk born of delusion. Furthermore, if one, regarding the wealth and possessions of another sentient being who is not an enemy, first observes their appearance, hoping to acquire them, and due to intense desire, generates the thought, 'May all that they possess belong to me,' and from greed arises greed, this is called the karma path of covetousness born of greed. If one does not consider the wealth of others to be good, but due to the intense force of the nine harmful matters, generates the thought, 'May all that they possess belong to me,' and from hatred arises greed, this is called the karma path of covetousness born of hatred. If one thinks, 'Those who desire Rudra (Śiva), Viṣṇu, Śakra-brahman (Indra and Brahma), and the many wonderful worlds, focusing their minds and dwelling [on these desires] will obtain great blessings,' focusing their minds and dwelling [on these desires] with such intention, this is called the karma path of covetousness born of delusion. If, for the sake of wealth, praise, happiness, and comfort, one generates the intention to harm other sentient beings, but does not generate thoughts of resentment towards them, thinking, 'They have been our enemies for a long time,' and from greed arises hatred, this is called the karma path of hatred born of greed.
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複次若九惱事增上力故。從怨對想起損害心。名瞋所生瞋恚業道若住此法及外道法。所有沙門若婆羅門。憎惡他見。於他見所及懷彼見沙門婆羅門所。起損害心。名癡所生瞋恚業道。
複次若作是心。諸有此見撥無施與。乃至廣說。彼于王等獲大供養及衣服等。即以此義增上力故起如是見。名貪所生邪見業道。
若作是心。有施有愛乃至廣說。如是見者。違害於我。我今不應與怨同見。彼由憎恚起如是見。無施無愛乃至廣說。名瞋所生邪見業道。
若不如理於法思惟籌量觀察。由此方便所引尋伺發起邪見。名癡所生邪見業道。
複次殺生業道。三為方便由瞋究竟。如殺業道。粗語瞋恚業道亦爾。不與取業道。三為方便由貪究竟。如不與取。邪行貪慾業道亦爾。除其邪見所餘業道。三為方便由三究竟。邪見業道三為方便由癡究竟。
複次殺生邪行。妄語離間。粗語瞋恚。此六業道有情處起。不與而取貪慾業道資財處起。綺語業道名身處起。邪見業道諸行處起。複次由三因緣。不善業道成極圓滿惡不善性。何等為三。一自性過故。二因緣過故。三塗染過故。此中殺生所引思。乃至邪見所引彼相應思。如是一切染污性故不善性故。由自性過說名為惡。若以猛利貪慾瞋恚愚癡纏所發
【現代漢語翻譯】 現代漢語譯本：
再者，如果由於九種惱怒的事情增強了力量，從怨恨敵對的想法中生起損害他人的心，這稱為由嗔恨所生的嗔恚業道。如果安住于這種法或者外道法中，所有的沙門（出家修道者）或者婆羅門（祭司），憎恨其他人的見解，對於其他人的見解以及懷有那些見解的沙門婆羅門，生起損害的心，這稱為由愚癡所生的嗔恚業道。
再者，如果產生這樣的想法：『那些持有這種見解的人否定佈施和給予』，乃至廣泛地說。他們從國王等人那裡獲得大量的供養以及衣服等，就因為這個原因增強了力量而產生這樣的見解，這稱為由貪婪所生的邪見業道。
如果產生這樣的想法：『有佈施，有愛』，乃至廣泛地說。『像這樣持有見解的人，違背和損害了我。我現在不應該和怨敵持有相同的見解。』他們由於憎恨而產生這樣的見解：『沒有佈施，沒有愛』，乃至廣泛地說。這稱為由嗔恨所生的邪見業道。
如果不合乎道理地對於法進行思考、衡量和觀察，由此方法所引導的尋伺發起邪見，這稱為由愚癡所生的邪見業道。
再者，殺生業道，以三種行為作為方便，由嗔恨達到究竟。如同殺生業道一樣，粗語嗔恚業道也是如此。不與取（偷盜）業道，以三種行為作為方便，由貪婪達到究竟。如同不與取一樣，邪行貪慾業道也是如此。除了邪見之外，其餘的業道，以三種行為作為方便，由三種（貪、嗔、癡）達到究竟。邪見業道，以三種行為作為方便，由愚癡達到究竟。
再者，殺生、邪行、妄語、離間、粗語嗔恚，這六種業道在有情眾生處生起。不與而取（偷盜）貪慾業道在資財處生起。綺語業道在名聲和身體處生起。邪見業道在諸行處生起。再者，由於三種因緣，不善業道成為極其圓滿的惡不善性。哪三種呢？一是自性過失的緣故，二是因緣過失的緣故，三是涂染過失的緣故。這裡，殺生所引發的思，乃至邪見所引發的與它相應的思，像這樣一切染污的性質，不善的性質，由於自性過失的緣故，被稱為惡。如果以猛烈的貪慾、嗔恚、愚癡纏繞所引發
【English Translation】 English version:
Furthermore, if due to the increased power of the nine causes of annoyance, a mind of harming arises from thoughts of resentment and animosity, this is called the karma path of anger born of hatred (瞋恚, Chenhui). If one abides in this Dharma or in the Dharma of external paths, and all Shramanas (沙門, monks) or Brahmanas (婆羅門, priests) hate the views of others, and towards the views of others and the Shramanas and Brahmanas who hold those views, a mind of harming arises, this is called the karma path of anger born of ignorance (癡, Chi).
Furthermore, if one thinks, 'Those who hold this view deny giving and offering,' and so on extensively. They receive great offerings and clothing from kings and others, and due to the increased power of this reason, they arise with such a view, this is called the karma path of wrong view born of greed (貪, Tan).
If one thinks, 'There is giving, there is love,' and so on extensively. 'Those who hold such views contradict and harm me. I should not hold the same views as my enemies.' Due to hatred, they arise with such a view, 'There is no giving, no love,' and so on extensively. This is called the karma path of wrong view born of hatred.
If one does not properly think, contemplate, measure, and observe the Dharma, and wrong views arise from the seeking and investigation (尋伺, xunsi) guided by this method, this is called the karma path of wrong view born of ignorance.
Furthermore, the karma path of killing takes three actions as means, culminating in hatred. Just like the karma path of killing, so too is the karma path of harsh speech and anger. The karma path of taking what is not given (stealing) takes three actions as means, culminating in greed. Just like taking what is not given, so too is the karma path of sexual misconduct and desire. Except for wrong view, the remaining karma paths take three actions as means, culminating in the three (greed, hatred, and ignorance). The karma path of wrong view takes three actions as means, culminating in ignorance.
Furthermore, killing, sexual misconduct, lying, divisive speech, harsh speech, and anger—these six karma paths arise in the realm of sentient beings. The karma path of taking what is not given (stealing) and desire arises in the realm of wealth. The karma path of frivolous speech arises in the realm of name and body. The karma path of wrong view arises in the realm of all phenomena. Furthermore, due to three causes, unwholesome karma paths become extremely complete and of an evil, unwholesome nature. What are the three? First, due to the fault of self-nature; second, due to the fault of causes and conditions; third, due to the fault of defilement. Here, the thought induced by killing, and so on, up to the thought induced by wrong view and its corresponding thoughts—all such defiled natures, unwholesome natures, are called evil due to the fault of self-nature. If induced by intense greed, hatred, and ignorance
起。即此亦名由因緣過。成重惡性成上不善。能引增上不可愛果。若到究竟即此亦名由涂染過。成極重惡成上不善。能引增上不可愛果。何以故。若有用染污心。能引發他不可愛樂欣悅之苦。彼隨苦心威勢力故。能引發苦補特伽羅思。便觸得廣大之罪。是故名為涂染過失。彼雖不發如是相心。諸能引發我之苦者。當觸大罪。然彼法爾觸于大罪。譬如磁石雖不作意。諸所有鐵來附。於我然彼法爾。所有近鐵不由功用來附磁石。此中道理當知亦爾。日珠等喻亦如是。知又于思上無別有法。彼威力生來相依附。說名涂染。當知唯是此思轉變。由彼威力之所發起。如四大種業威勢力所生。種種堅性濕性暖性動性。非大種外別有如是種種諸性。然即大種業威勢緣如是轉變。如業威勢緣力轉變。神足加行緣力轉變當知亦爾。又如魔王惑媚無量娑梨藥迦諸婆羅門長者等心令於世尊變異暴惡。非於彼心更增別法。說名惑媚。唯除魔王加行威勢生彼諸心令其轉變成極暴惡。此中道理當知亦爾。
複次如先所說作及增長業。若先所說由五因緣。成極重業。名定受業。與此相違名不定受業。復有四業。一異熟定。二時分定。三二俱定。四二俱不定。諸阿羅漢所有不善。決定受業。或於前生所作。或於此生先異生位所作。由少輕苦之所逼
【現代漢語翻譯】 現代漢語譯本：開始。這也被稱為由因緣過失所致。它會形成嚴重的惡性，造成極大的不善，並能帶來不斷增長的不可愛的結果。如果到了最終階段，這也被稱為由涂染過失所致。它會形成極其嚴重的惡性，造成極大的不善，並能帶來不斷增長的不可愛的結果。為什麼呢？如果有人用染污的心，能夠引發他人不可愛樂和欣悅的痛苦，那麼由於這種痛苦之心的威勢，能夠引發痛苦的補特伽羅（pudgala，人）的想法，就會觸犯極大的罪過。因此，這被稱為涂染過失。即使他們沒有發出這樣的想法：『那些能夠引發我痛苦的人，應當觸犯大罪』，但他們自然而然地會觸犯大罪。譬如磁石，即使沒有刻意，所有的鐵都會來依附於它，但所有的靠近的鐵自然而然地會依附於磁石，而不需要任何功用。其中的道理應當知道也是如此。日珠等的比喻也是如此。要知道，在思之上沒有別的法，它的威力產生並相互依附，被稱為涂染。應當知道這只是思的轉變，由它的威力所發起。就像四大種的業的威勢所產生的種種堅性、濕性、暖性、動性一樣，並非在大種之外另有這些種種的性質。而是大種的業的威勢的因緣導致了這樣的轉變。就像業的威勢的因緣之力轉變一樣，神足加行的因緣之力轉變也應當知道也是如此。又如魔王迷惑了無數的娑梨藥迦（Saliyakas）的婆羅門（Brahmanas）、長者等的心，使他們對世尊（Buddha）產生變異和暴惡的想法，並非在他們的心中增加了別的法，才被稱為迷惑。只是魔王的加行威勢產生了這些心，使它們轉變成極其暴惡。其中的道理應當知道也是如此。
其次，就像先前所說的造作和增長業一樣。如果先前所說的由五種因緣構成，就會形成極重的業，被稱為定受業。與此相反的，被稱為不定受業。又有四種業：一是異熟定，二是時分定，三是二者都定，四是二者都不定。阿羅漢（Arhats）的所有不善，都是決定受業，或者是在前世所造作的，或者是在今生尚未成為異生位時所造作的，會受到輕微的痛苦逼迫。
【English Translation】 English version: Beginning. This is also called arising from the fault of conditions. It forms a severe evil nature, creates great unwholesomeness, and can lead to an increasing stream of undesirable consequences. If it reaches its ultimate stage, this is also called arising from the fault of defilement. It forms an extremely severe evil, creates great unwholesomeness, and can lead to an increasing stream of undesirable consequences. Why is that? If someone with a defiled mind can cause others to experience undesirable and unpleasant suffering, then due to the power of that suffering mind, the thought of the pudgala (person) who experiences the suffering will incur great demerit. Therefore, this is called the fault of defilement. Even if they do not generate such a thought: 'Those who cause me suffering should incur great demerit,' they will naturally incur great demerit. For example, like a magnet, even without intention, all iron will come and attach to it, but all nearby iron will naturally attach to the magnet without any effort. The principle here should be understood to be the same. The analogy of the sun-jewel and others is also similar. Know that there is no separate dharma (phenomenon) above thought; its power arises and mutually adheres, and is called defilement. It should be understood that this is only a transformation of thought, initiated by its power. Just as the power of the karma (action) of the four great elements produces various solid, liquid, warm, and mobile properties, it is not that there are these various properties separate from the great elements. Rather, it is the condition of the power of the karma of the great elements that causes such a transformation. Just as the power of the condition of the karma transforms, so too should the transformation of the power of the condition of the application of the psychic power be understood. Furthermore, just as the demon king deluded the minds of countless Saliyakas, Brahmanas, elders, etc., causing them to have distorted and violent thoughts towards the Buddha (Buddha), it is not that a separate dharma was added to their minds, which is called delusion. It is only the power of the demon king's application that generated these minds, causing them to transform into extreme violence. The principle here should be understood to be the same.
Furthermore, just as the previously mentioned actions of creating and increasing karma, if the previously mentioned karma is constituted by five conditions, it will form extremely heavy karma, which is called definitely experienced karma. The opposite of this is called indefinitely experienced karma. There are also four types of karma: first, definitely ripened; second, definitely timed; third, both are definite; fourth, neither is definite. All the unwholesome karma of Arhats (Arhats) is definitely experienced karma, either created in a previous life or created in this life before becoming an ordinary being, and will be afflicted by slight suffering.
惱。便名果報已熟。若已轉依。果報種子皆永斷故一切不受。所以者何。由佛世尊依未解脫相續。建立定受業故。問若於一時亦牽亦搦盜取眾生即斷其命。當言一業為二業耶。答當言二業。以速轉故。於此二業由增上慢。謂之為一。若謂我當牽彼。是第一思。即于盜時復謂我當搦殺。是第二思。若時牽彼爾時不搦。若時搦彼爾時不牽。速疾轉故生增上慢謂是一時。是故此中當言二業。
複次略由三因緣故成現法受業。何等為三。一田廣大故。二思廣大故。三相續清凈故。由五種相田成廣大。一從於一切有情。第一利益安樂增上意樂住起。謂慈等至。二從於一切有情第一將護他心住起。謂無諍等持。三從第一寂靜涅槃樂相似聖住起謂滅盡等至。四已得一切不善不作律儀。謂預流果。五極清凈相續究竟。謂阿羅漢及佛為首大苾芻僧。如是名為田廣大性。若於是處以深厚殷重清凈信心。舍清凈財。是名思廣大性。若前生中於他所施衣服等物。由身語意不為障礙。亦不思量與染污心。以無有障障彼相續。當知是名相續清凈。若有於此三種因緣一切具足。當知彼業定現法受。亦于生受亦於後受。若有與此相違三種因緣起不善業。當知亦成定現法受。或有所生一剎那業唯現法受。或有所生一剎那業亦現法受亦于生受。或有所
【現代漢語翻譯】 現代漢語譯本： 惱。這表示果報已經成熟。如果已經轉依（Paravrtti，指轉變所依，即轉變煩惱為菩提），果報的種子都將永遠斷除，因此一切果報都不會再承受。為什麼呢？因為佛世尊依據尚未解脫的相續，建立了必定承受的業。問：如果一個人在同一時間又牽引又扼殺眾生，立即斷絕其性命，應該說這是一個業還是兩個業呢？答：應當說是兩個業，因為轉變迅速的緣故。對於這兩個業，由於增上慢（Adhyavasaya，指強烈的執著），認為是一個業。如果想『我應當牽引他』，這是第一個思（Cetana，指意志）。在盜取時又想『我應當扼殺他』，這是第二個思。牽引的時候沒有扼殺，扼殺的時候沒有牽引。由於快速轉變，產生了增上慢，認為是在同一時間。因此，這裡應當說是兩個業。
其次，略而言之，由三種因緣構成現法受業（Drstadharma-vedaniya-karma，指此生即受果報的業）。哪三種呢？一是田廣大故，二是思廣大故，三是相續清凈故。由五種相，田成為廣大。一是從對於一切有情，以第一的利益安樂的增上意樂（Adhyasaya，指強烈的意願）而住起，即慈等至（Maitri-samapatti，指慈心禪定）。二是從對於一切有情，以第一的將護他心的狀態而住起，即無諍等持（Arana-samadhi，指無諍三昧）。三是從第一寂靜涅槃樂相似的聖住而住起，即滅盡等至（Nirodha-samapatti，指滅盡定）。四是已經獲得一切不善不作的律儀（Sila，指戒律），即預流果（Srota-apanna，指入流果）。五是極清凈的相續究竟，即以阿羅漢（Arhat，指斷盡煩惱的聖者）及佛為首的大比丘僧（Bhikkhu-sangha，指僧團）。這叫做田廣大性。如果在這個地方，以深厚殷重清凈的信心，舍清凈的財物，這叫做思廣大性。如果前生中對於他人所施捨的衣服等物，身語意沒有障礙，也不思量與染污心，沒有障礙他的相續，這叫做相續清凈。如果有人這三種因緣一切具足，應當知道他的業必定是現法受。也可能是生受（Upapadya-vedaniya-karma，指來生受果報的業），也可能是后受（Aparaparya-vedaniya-karma，指後世受果報的業）。如果與這三種因緣相反，生起不善業，應當知道也構成必定現法受。或者有所生的一剎那業，唯有現法受。或者有所生的一剎那業，既有現法受，也有生受。或者有所
【English Translation】 English version: 'Nao'. This indicates that the fruition of karma has matured. If there has been a 'Paravrtti' (轉依, transformation of the basis, meaning transforming afflictions into Bodhi), the seeds of karmic retribution will be permanently severed, and therefore no retribution will be received. Why? Because the Buddha, the World Honored One, establishes the definite reception of karma based on the uninterrupted stream of consciousness that has not yet been liberated. Question: If someone simultaneously pulls and strangles a sentient being, immediately ending their life, should it be said that this is one karma or two karmas? Answer: It should be said that it is two karmas, because of the rapid transformation. Regarding these two karmas, due to 'Adhyavasaya' (增上慢, intensified arrogance), it is considered as one karma. If one thinks, 'I should pull him,' this is the first 'Cetana' (思, intention). When stealing, one also thinks, 'I should strangle him,' this is the second intention. When pulling, there is no strangling; when strangling, there is no pulling. Due to the rapid transformation, 'Adhyavasaya' arises, considering it to be at the same time. Therefore, in this case, it should be said that there are two karmas.
Furthermore, briefly speaking, 'Drstadharma-vedaniya-karma' (現法受業, karma to be experienced in the present life) is formed due to three causes. What are the three? First, the field is vast; second, the intention is vast; third, the continuity is pure. The field becomes vast due to five aspects. First, arising from the intention to benefit and bring happiness to all sentient beings, with the supreme intention of joy, namely 'Maitri-samapatti' (慈等至, loving-kindness samadhi). Second, arising from the state of protecting others' minds, namely 'Arana-samadhi' (無諍等持, non-contention samadhi). Third, arising from the holy dwelling similar to the bliss of the first tranquil Nirvana, namely 'Nirodha-samapatti' (滅盡等至, cessation samadhi). Fourth, having already obtained the precepts of abstaining from all unwholesome actions, namely the 'Srota-apanna' (預流果, stream-enterer fruit). Fifth, the ultimate purity of the uninterrupted stream of consciousness, namely the great 'Bhikkhu-sangha' (比丘僧, monastic community) headed by Arhats (阿羅漢, liberated beings) and Buddhas. This is called the vastness of the field. If in this place, with deep, earnest, and pure faith, one gives pure wealth, this is called the vastness of intention. If in a previous life, regarding clothes and other things given by others, there were no obstacles in body, speech, or mind, and there was no consideration with a defiled mind, and there was no obstruction to their uninterrupted stream of consciousness, this is called the purity of continuity. If someone has all three of these causes complete, it should be known that their karma will definitely be experienced in the present life. It may also be 'Upapadya-vedaniya-karma' (生受, karma to be experienced in the next life) or 'Aparaparya-vedaniya-karma' (后受, karma to be experienced in a future life). If the opposite of these three causes arises, creating unwholesome karma, it should be known that it also constitutes definite present-life retribution. Or, some momentary karma that arises is only experienced in the present life. Or, some momentary karma that arises is experienced both in the present life and in the next life. Or, some
生一剎那業三時皆受。譬如一縷其量微小能持一華。一系華已勢力便盡不復能系。復有一縷能持二華。再系華已勢力便盡。復有一縷能持多華。多系華已其力方盡。又如流水其性微小流經一步勢力便盡。有第二水其性稍大流經兩步勢力方盡。有第三水其性廣大流經多步勢力乃盡。又如酢滴其性淡薄唯能酢彼一滴之水不能酢多。有第二滴其性稍嚴酢二滴水。不能酢多。有餘酢滴其性更嚴乃至能酢眾多滴水。此中諸業差別道理當知亦爾。
複次十種不善業道唯欲界系。亦唯能感欲界異熟。多於惡趣少於善趣。又惡趣業。預流果時皆已斷盡。若諸異生世間離欲或復生上。一切皆伏而未永斷。若不還果身猶住此或覆上生。及阿羅漢。諸不善業皆畢竟斷。若已證入清凈增上意樂地。菩薩一切不善業皆畢竟斷。此但由不忘念力所制持故。非由煩惱得離系故。
複次思是業非業道。殺生乃至綺語亦業亦業道。貪恚邪見業道非業。此諸業道余抉擇文更不復現。
后嗢拖南曰。
自性相廣略 方便與輕重 增減及瑜伽 引果生抉擇
如是已說業道抉擇。生雜染抉擇我今當說。如先所說生雜染義。當知此生略有十一。一一向樂生。謂一分諸天。二一向苦生。謂諸那落迦。三苦樂雜生。謂一分諸天人鬼傍
【現代漢語翻譯】 現代漢語譯本 一生起的一剎那，所造的業在三個時段都會受到影響。比如一根細線，它的力量很小，只能繫住一朵花。一旦繫住這朵花，它的力量就用盡了，不能再系其他的花。又有一根線，能繫住兩朵花。再次繫住花后，它的力量也用盡了。還有一根線，能繫住很多花。繫住很多花后，它的力量才用盡。又如流水，它的力量很小，流過一步的距離，力量就用盡了。有第二種水，它的力量稍大，流過兩步的距離，力量才用盡。有第三種水，它的力量很大，流過很多步的距離，力量才用盡。又如醋滴，它的性質淡薄，只能醋化一滴水，不能醋化很多水。有第二滴醋，它的性質稍強，能醋化兩滴水，不能醋化更多。還有醋滴，它的性質更強，甚至能醋化眾多滴水。這裡各種業的差別道理，應當知道也是如此。
其次，十種不善業道只屬於欲界。也只能感生欲界的異熟果報，多在惡趣，少在善趣。而且，惡趣的業，在證得預流果（Srotapanna）時就已經完全斷盡。如果是一般的凡夫，在世間離欲，或者投生到上界，一切都只是伏藏而沒有永遠斷除。如果是證得不還果（Anagamin），身體還住在此界或者投生到上界，以及阿羅漢（Arhat），所有不善的業都徹底斷除。如果已經證入清凈增上意樂地，菩薩（Bodhisattva）的一切不善業也都徹底斷除。這只是由於不忘失正念的力量所控制和保持，不是由於煩惱得到解脫的緣故。
其次，思是業，但不是業道。殺生乃至綺語，既是業也是業道。貪、嗔、邪見是業道，但不是業。這些業道的其他詳細解釋，在其他的抉擇文中不再重複出現。
後面的總結偈頌說：
自性、相、廣略，方便與輕重，增減及瑜伽，引果生抉擇。
像這樣已經說了業道的抉擇。關於有情的雜染的抉擇，我現在應當說。如先前所說的有情雜染的意義。應當知道這種有情略有十一種。第一種是完全快樂的有情，指一部分天人。第二種是完全痛苦的有情，指地獄眾生（Naraka）。第三種是苦樂混合的有情，指一部分天人、人類、鬼道眾生（Preta）和傍生。
【English Translation】 English version A single moment of arising karma is experienced in all three times. For example, a thread, though small in quantity, can hold one flower. Once it has tied the flower, its strength is exhausted and it cannot tie any more. Another thread can hold two flowers. After tying the flowers, its strength is exhausted. Yet another thread can hold many flowers. Only after tying many flowers is its strength exhausted. Similarly, flowing water, small in nature, exhausts its strength after flowing one step. A second stream of water, slightly larger in nature, exhausts its strength after flowing two steps. A third stream of water, vast in nature, exhausts its strength only after flowing many steps. Likewise, a drop of vinegar, weak in nature, can only sour one drop of water, not many. A second drop of vinegar, slightly stronger in nature, sours two drops of water, but cannot sour more. Another drop of vinegar, even stronger in nature, can sour many drops of water. The differences in the principles of karma here should be understood in the same way.
Furthermore, the ten non-virtuous paths of action belong only to the Desire Realm (Kamadhatu). They can only cause maturation in the Desire Realm, mostly in the evil destinies and rarely in the good destinies. Moreover, the karma of the evil destinies is completely eradicated upon attaining the fruit of Stream-enterer (Srotapanna). If ordinary beings are detached from desire in the world or are born in higher realms, all are merely suppressed and not permanently severed. If one attains the fruit of Non-Returner (Anagamin), remaining in this body or being born in higher realms, as well as Arhats (Arhat), all non-virtuous karma is completely cut off. If a Bodhisattva (Bodhisattva) has entered the ground of pure, superior intention, all non-virtuous karma is completely cut off. This is only due to the power of mindfulness that prevents and maintains it, not because of liberation from afflictions.
Furthermore, 'thinking' (思) is karma but not a path of karma. Killing, and so on up to frivolous speech, are both karma and paths of karma. Greed, hatred, and wrong view are paths of karma but not karma. Further detailed explanations of these paths of karma will not be repeated in other sections of analysis.
The concluding summary verse says:
Nature, characteristics, scope, brevity, means, and weight, increase, decrease, and yoga, leading to results, birth, analysis.
Thus, the analysis of the paths of karma has been explained. I shall now explain the analysis of the defilement of beings. As previously stated regarding the meaning of the defilement of beings, it should be understood that there are roughly eleven types of beings. The first type is beings who are entirely happy, referring to a portion of the gods. The second type is beings who are entirely miserable, referring to the beings in hell (Naraka). The third type is beings who experience a mixture of suffering and happiness, referring to a portion of the gods, humans, ghosts (Preta), and animals.
生。四不苦不樂生。謂一分諸天。五一向不清凈生。謂欲界異生。六一向清凈生。謂已證得自在菩薩。七清凈不清凈生。謂色無色界異生。八不清凈清凈處生。謂在欲界般涅槃法有暇處生。九清凈不清凈處生。謂生色無色界異生。十不清凈不清凈處生。謂生欲界異生不般涅槃法。設般涅槃法無暇處生。十一清凈清凈處生。謂生色無色界非異生諸有學者。
複次經言。汝等長夜增羯吒斯恒受血滴。何等名為羯吒斯耶。所謂貪愛。貪愛之言與羯吒斯名差別也。此言顯示攝受集諦。恒受血滴。攝受苦諦。
複次婆羅門喻經中。世尊依死雜染說如是言。有五非狂如狂所作。何等為五。一解支節者。謂更有餘活命方便。而樂分析所有支節以自活命。是名第一非狂如狂所作。二慳貪者。謂慳貪所蔽。慳貪因緣所獲財寶不食不施。唯除命終欻然虛棄大寶庫藏。是名第二非狂如狂所作。三樂生天者。謂更有餘身語意攝種種妙行生天方便。而樂妄執投火溺水顛墜高崖。自害身命作生天因。是名第三非狂如狂所作。四樂解脫者。謂更有餘八支聖道解脫方便。而樂妄執自逼自惱種種苦行作解脫因。是名第四非狂如狂所作。五傷悼死者。謂依傷悼亡者因緣。種種哀嘆剺攫其身。坌灰拔髮斷食自毀。欲令亡者還復如故。是名第五非狂
【現代漢語翻譯】 現代漢語譯本： 生。四、不苦不樂生。指一部分諸天。五、一向不清凈生。指欲界凡夫。六、一向清凈生。指已經證得自在的菩薩。七、清凈不清凈生。指色界和無色界的凡夫。八、不清凈清凈處生。指在欲界具有般涅槃之法，但處於沒有閑暇之處而生。九、清凈不清凈處生。指生於色界和無色界的凡夫。十、不清凈不清凈處生。指生於欲界的凡夫，不具有般涅槃之法，或者具有般涅槃之法但處於沒有閑暇之處而生。十一、清凈清凈處生。指生於色界和無色界，並非凡夫的諸位有學之人。
其次，經中說：『你們長夜增長羯吒斯（Kaṭāsī，貪愛），恒常承受血滴。』什麼是羯吒斯呢？就是所謂的貪愛。『貪愛』這個詞與『羯吒斯』名稱不同，但意義相同。這裡顯示的是攝受集諦（Samudaya Satya，苦之集起）。『恒常承受血滴』，顯示的是攝受苦諦（Dukkha Satya，苦）。
再次，在婆羅門譬喻經中，世尊依據死亡的雜染說了這樣的話：有五種不是瘋狂卻像瘋狂所做的事情。哪五種呢？一、肢解身體者。指明明有其他的活命方法，卻喜歡分解自己的肢體來維持生命。這是第一種不是瘋狂卻像瘋狂所做的事情。二、慳貪者。指被慳貪所矇蔽，因為慳貪的緣故，所獲得的財寶不吃也不施捨，只有等到命終時才突然虛空地拋棄巨大的寶藏。這是第二種不是瘋狂卻像瘋狂所做的事情。三、喜歡生天者。指明明有其他的通過身語意攝持種種妙行而生天的方法，卻喜歡妄自執著，投火、溺水、從高崖跌落，自殘身體來作為生天的原因。這是第三種不是瘋狂卻像瘋狂所做的事情。四、喜歡解脫者。指明明有其他的八支聖道（Aṣṭāṅgika-mārga，八正道）的解脫方法，卻喜歡妄自執著，自我逼迫、自我惱害，用種種苦行作為解脫的原因。這是第四種不是瘋狂卻像瘋狂所做的事情。五、傷心哀悼死者。指因為傷心哀悼死者的緣故，種種哀嘆、用刀劃傷自己的身體、身上塗抹灰土、拔掉頭髮、斷食自毀，想要讓死者恢復如初。這是第五種不是瘋狂
【English Translation】 English version: Birth. Fourth, birth in neither suffering nor pleasure. This refers to a portion of the gods. Fifth, birth that is entirely impure. This refers to ordinary beings in the desire realm (Kāmadhātu). Sixth, birth that is entirely pure. This refers to Bodhisattvas who have attained mastery. Seventh, birth that is pure and impure. This refers to ordinary beings in the form realm (Rūpadhātu) and formless realm (Arūpadhātu). Eighth, birth in an impure place with purity. This refers to being born in the desire realm with the Dharma of Parinirvana (Pari-nirvāṇa, complete extinction), but in a place without leisure. Ninth, birth in a pure place with impurity. This refers to being born in the form realm and formless realm as ordinary beings. Tenth, birth in an impure place with impurity. This refers to being born in the desire realm as ordinary beings without the Dharma of Parinirvana, or with the Dharma of Parinirvana but in a place without leisure. Eleventh, birth in a pure place with purity. This refers to those who are born in the form realm and formless realm, who are not ordinary beings, and who are still learning.
Furthermore, the sutra says, 'You increase Kaṭāsī (Kaṭāsī, craving) for a long night and constantly receive drops of blood.' What is Kaṭāsī? It is what is called craving. The word 'craving' is different from the name 'Kaṭāsī,' but the meaning is the same. This shows the embracing of the Samudaya Satya (Samudaya Satya, the truth of the origin of suffering). 'Constantly receiving drops of blood' shows the embracing of the Dukkha Satya (Dukkha Satya, the truth of suffering).
Furthermore, in the Brāhmaṇa Parable Sutra, the World-Honored One (Bhagavān) spoke the following based on the defilement of death: There are five things that are not madness but are done as if mad. What are the five? First, those who dismember their bodies. This refers to those who have other means of livelihood but enjoy analyzing their limbs to sustain their lives. This is the first thing that is not madness but is done as if mad. Second, the miserly. This refers to those who are blinded by miserliness, and because of miserliness, do not eat or give away the wealth they have obtained, only to suddenly abandon their great treasure troves at the end of their lives. This is the second thing that is not madness but is done as if mad. Third, those who delight in being born in heaven. This refers to those who have other means of being born in heaven through the practice of various virtuous deeds of body, speech, and mind, but instead cling to false beliefs, throwing themselves into fire, drowning themselves, or falling from high cliffs, harming their lives as a cause for being born in heaven. This is the third thing that is not madness but is done as if mad. Fourth, those who delight in liberation. This refers to those who have other means of liberation through the Eightfold Noble Path (Aṣṭāṅgika-mārga, the eightfold path), but instead cling to false beliefs, oppressing and tormenting themselves, using various ascetic practices as a cause for liberation. This is the fourth thing that is not madness but is done as if mad. Fifth, those who grieve for the dead. This refers to those who, because of grieving for the dead, lament in various ways, slashing their bodies with knives, covering themselves with ashes, pulling out their hair, fasting, and destroying themselves, wanting to restore the dead to their former state. This is the fifth thing that is not madness
如狂所作。
復說頌曰。
世間無決定 顛倒謂為我 父母及妻孥 兄弟親友等 曾母轉為妻 妻復為兒婦 兒婦轉為婢 或作怨家妻 曾父轉為子 子復為怨敵 怨敵復為奴 或為仆隸等 曾王轉為臣 臣復為貧匱 或閭邑下賤 為世所輕鄙 曾作婆羅門 展轉為三姓 或復旃荼羅 及補羯娑等 于無量百千 那庾多往返 為父復為子 及怨家等身 如幻士眾中 示種種形類 異生處流轉 現多身亦爾 煩惱業緣因 令種種諸行 數數而積集 如幻化所起 雖遭是眾幻 然無智所覆 常于諸行中 樂著曾無厭 既自幻惑已 坌灰泣傷嘆 于不應憂悲 橫生諸悲惱 離假名親屬 種種自憂悲 棄捐正法行 舉手而號泣 癡憍慢所亂 數行諸放逸 如是等種類 廣說遍應知
複次斗諍劫中有四過失。謂壽量衰退。安樂衰退。功德衰退。一切世間盛事衰退。
複次斗諍劫中諸有情類。略於八處互不相數。一不數正法。二不數名聞。三不數宗族。四不數可愍。五不數善友。六不數有德。七不數有恩。八不數親友。
問先說生雜染中。無明緣行乃至生緣老死。此無明等十二支差別義云何應知
【現代漢語翻譯】 現代漢語譯本： 如同瘋癲之人所為。
再次宣說偈頌：
世間沒有什麼是永恒不變的，人們顛倒地認為有『我』（ātman）。 父母、妻子、兒女，兄弟、親戚、朋友等。 曾經的母親轉世成為妻子，妻子又轉世成為兒媳。 兒媳轉世成為婢女，或者成為仇家的妻子。 曾經的父親轉世成為兒子，兒子又轉世成為仇敵。 仇敵又轉世成為奴僕，或者成為傭人等。 曾經的國王轉世成為臣子，臣子又轉世成為貧困之人。 或者成為鄉里小民，為世人所輕視鄙夷。 曾經是婆羅門（Brāhmaṇa），輾轉成為其他三個姓氏。 或者成為旃荼羅（Caṇḍāla），以及補羯娑（Pukkasa）等。 在無量百千那庾多（nayuta）中往返輪迴， 時而為父，時而為子，以及成為仇家等身份。 如同幻術師在人群中，展示種種不同的形象。 在不同的生命形態中流轉，顯現出多種身形也是如此。 煩惱和業力的因緣，導致種種行為， 一次又一次地積聚，如同幻化所產生的事物。 雖然遭遇這些幻象，卻被無知所矇蔽， 常常在各種行為中，樂此不疲，從未厭倦。 既然自己被幻象迷惑，就捶胸頓足，哭泣嘆息。 對於不應該憂愁的事情，平白生出各種悲傷煩惱。 離開虛假的親屬名號，種種地自我憂愁悲傷。 拋棄正確的佛法修行，舉手嚎啕大哭。 被愚癡、驕慢所擾亂，屢屢做出各種放逸的行為。 像這些等等種類的情況，廣泛地解說，應當普遍知曉。
其次，在鬥爭劫（kala-kṣaya）中有四種過失：壽命減少，安樂減少，功德減少，一切世間的興盛之事減少。
其次，在鬥爭劫中，各種有情眾生，大致在八個方面互不尊重：一是不尊重正法（saddharma），二是不尊重名聲，三是不尊重宗族，四是不尊重可憐之人，五是不尊重善友，六是不尊重有德之人，七是不尊重有恩之人，八是不尊重親友。
問：先前說在生雜染（jāti-saṃkleśa）中，無明緣行乃至生緣老死，這無明（avidyā）等十二支（dvādaśāṅga）的差別意義應當如何理解？
【English Translation】 English version: Like the actions of a madman.
Again, a verse is spoken:
In the world, there is nothing definite; people are deluded into thinking there is a 『self』 (ātman). Parents, wives, children, brothers, relatives, and friends, etc. A former mother is reborn as a wife, and a wife is reborn as a daughter-in-law. A daughter-in-law is reborn as a maidservant, or as the wife of an enemy. A former father is reborn as a son, and a son is reborn as an enemy. An enemy is reborn as a slave, or as a servant, etc. A former king is reborn as a minister, and a minister is reborn as a poor person. Or as a commoner in a village, despised and scorned by the world. Once a Brahmin (Brāhmaṇa), they are transformed into the other three castes. Or as a Caṇḍāla (Caṇḍāla), and a Pukkasa (Pukkasa), etc. In countless hundreds of thousands of nayutas (nayuta), they go back and forth in reincarnation, Sometimes as a father, sometimes as a son, and as an enemy, etc. Like a magician in a crowd, showing various forms and appearances. Wandering in different forms of life, manifesting multiple bodies is also like that. The causes and conditions of afflictions and karma, lead to various actions, Accumulating again and again, like things produced by illusion. Although encountering these illusions, they are covered by ignorance, Often delighting in various actions, never growing weary. Since they are deluded by illusions, they beat their chests, weep, and sigh. For things that should not be grieved over, they needlessly generate various sorrows and afflictions. Separated from false names of relatives, they grieve and sorrow for themselves in various ways. Abandoning the practice of the correct Dharma, they raise their hands and wail. Disturbed by ignorance, pride, and arrogance, they repeatedly engage in various acts of indulgence. Such kinds of situations, extensively explained, should be universally known.
Furthermore, in the age of strife (kala-kṣaya), there are four faults: the decline of lifespan, the decline of happiness, the decline of merit, and the decline of all worldly prosperity.
Furthermore, in the age of strife, various sentient beings generally do not respect each other in eight aspects: first, they do not respect the correct Dharma (saddharma); second, they do not respect reputation; third, they do not respect lineage; fourth, they do not respect the pitiable; fifth, they do not respect good friends; sixth, they do not respect the virtuous; seventh, they do not respect those who have been kind; eighth, they do not respect relatives and friends.
Question: Earlier, it was said that in the defilement of birth (jāti-saṃkleśa), ignorance conditions action, and so on, up to birth conditions old age and death. How should the different meanings of these twelve links (dvādaśāṅga), such as ignorance (avidyā), be understood?
。答略由五相。一由相故。二由自性故。三由業故。四由法故。五由因果故。問何等為無明相。答貪瞋慢相是無明相。計我我所相。無慚無愧相。多放逸相。性羸鈍相。饒睡眠相。心愁戚相。種種惡業現行等相。是無明相。問何等是無明自性。答自性總相如前已說。
自性差別今當顯示。謂或有隨眠無明。或有覺悟無明。或有煩惱共行無明。或有不共獨行無明。或有蔽伏心性無明。或有發業無明。或有不染污無明。或有離羞恥無明。或有堅固無明。謂無般涅槃法者所有無明。問何等為無明業。答于不現見義而生迷惑。是無明業。如是于現見義劣義中義勝義。利益義。不利益義。真義。邪義。因義。果義。而生迷惑。是無明業。又有十種愚癡有情。遍攝愚癡諸有情類。一缺減愚癡。二狂亂愚癡。三散亂愚癡。四自性愚癡。五執著愚癡。六迷亂愚癡。七堅固愚癡。八增上愚癡。九無所了別愚癡。十現見愚癡。缺減愚癡者。謂如有一或缺于眼或缺于耳。于眼所識色。耳所識聲。一切境界。皆不領解。是故愚癡。狂亂愚癡者。謂如有一或遭逼迫或遭大苦。或遭重病或痛所切。或復顛癇令心狂亂。由此不了善作惡作。是故愚癡。散亂愚癡者。謂如有一心散異境。不能了余善作惡作。是故愚癡。自性愚癡者。謂如有一于生死
【現代漢語翻譯】 現代漢語譯本：問：如何略述無明（Avidya）的五種相？答：略述無明有五種相。一、由相而說。二、由自性而說。三、由業而說。四、由法而說。五、由因果而說。問：什麼是無明的相？答：貪（Lobha）、嗔（Dvesha）、慢（Mana）的相就是無明的相。執著于『我』（Atman）和『我所』（Atmiya）的相，沒有慚（Hri）和愧（Apatrapya）的相，多放逸（Pramada）的相，本性羸弱遲鈍的相，貪睡的相，內心憂愁的相，種種惡業現行的相，這些都是無明的相。問：什麼是無明的自性？答：自性的總相如前面已經說過。 自性的差別現在應當顯示。即或者有隨眠無明（Anusaya-avidya），或者有覺悟無明（Bodhi-avidya），或者有煩惱共行無明（Klesha-samprayukta-avidya），或者有不共獨行無明（Asamprayukta-avidya），或者有蔽伏心性無明（Citta-prakrti-prativarana-avidya），或者有發業無明（Karma-utpadaka-avidya），或者有不染污無明（Anasrava-avidya），或者有離羞恥無明（Ahrikatva-avidya），或者有堅固無明（Drda-avidya），即沒有般涅槃（Parinirvana）之法的人所具有的無明。問：什麼是無明的業？答：對於不能現見的事物而產生迷惑，這就是無明的業。像這樣，對於現見的事物、低劣的事物、中等的事物、殊勝的事物、利益的事物、不利益的事物、真實的事物、邪惡的事物、原因的事物、結果的事物，而產生迷惑，這就是無明的業。又有十種愚癡的有情，普遍攝取愚癡的各類有情。一、缺減愚癡。二、狂亂愚癡。三、散亂愚癡。四、自性愚癡。五、執著愚癡。六、迷亂愚癡。七、堅固愚癡。八、增上愚癡。九、無所了別愚癡。十、現見愚癡。缺減愚癡是指，比如有的人或者缺少眼睛，或者缺少耳朵，對於眼睛所認識的色（Rupa），耳朵所認識的聲音（Shabda），一切境界，都不能理解，因此是愚癡。狂亂愚癡是指，比如有的人或者遭受逼迫，或者遭受大苦，或者遭受重病，或者被痛苦所折磨，或者癲癇發作，使內心狂亂，因此不能明瞭什麼是善作，什麼是惡作，因此是愚癡。散亂愚癡是指，比如有的人心散亂于不同的境界，不能明瞭什麼是善作，什麼是惡作，因此是愚癡。自性愚癡是指，比如有的人在生死（Samsara）
【English Translation】 English version: Question: How can the five aspects of ignorance (Avidya) be briefly described? Answer: The five aspects of ignorance can be briefly described. First, by aspect. Second, by self-nature. Third, by karma. Fourth, by dharma. Fifth, by cause and effect. Question: What are the aspects of ignorance? Answer: The aspects of greed (Lobha), hatred (Dvesha), and pride (Mana) are the aspects of ignorance. The aspect of clinging to 'self' (Atman) and 'what belongs to self' (Atmiya), the aspect of having no shame (Hri) and no embarrassment (Apatrapya), the aspect of much negligence (Pramada), the aspect of being weak and dull by nature, the aspect of being fond of sleep, the aspect of having a sorrowful heart, the aspect of various evil deeds manifesting, these are the aspects of ignorance. Question: What is the self-nature of ignorance? Answer: The general aspect of self-nature has already been described earlier. The differences in self-nature should now be shown. That is, there is either latent ignorance (Anusaya-avidya), or awakened ignorance (Bodhi-avidya), or ignorance that accompanies afflictions (Klesha-samprayukta-avidya), or non-associated solitary ignorance (Asamprayukta-avidya), or ignorance that obscures the nature of the mind (Citta-prakrti-prativarana-avidya), or ignorance that generates karma (Karma-utpadaka-avidya), or non-defiled ignorance (Anasrava-avidya), or ignorance devoid of shame (Ahrikatva-avidya), or firm ignorance (Drda-avidya), which is the ignorance possessed by those who do not have the dharma of complete nirvana (Parinirvana). Question: What is the karma of ignorance? Answer: To be confused about things that cannot be directly seen is the karma of ignorance. Likewise, to be confused about things that can be directly seen, inferior things, middling things, superior things, beneficial things, non-beneficial things, true things, evil things, causal things, and resultant things, is the karma of ignorance. Furthermore, there are ten kinds of foolish beings, comprehensively encompassing all kinds of foolish beings. First, deficient foolishness. Second, deranged foolishness. Third, distracted foolishness. Fourth, intrinsic foolishness. Fifth, clinging foolishness. Sixth, confused foolishness. Seventh, firm foolishness. Eighth, increased foolishness. Ninth, undiscriminating foolishness. Tenth, directly seeing foolishness. Deficient foolishness refers to someone who is either missing an eye or missing an ear, and cannot understand the form (Rupa) perceived by the eye, the sound (Shabda) perceived by the ear, or any object of perception, and is therefore foolish. Deranged foolishness refers to someone who is either oppressed, or suffers great pain, or suffers from a serious illness, or is tormented by pain, or has epilepsy, causing the mind to be deranged, and is therefore unable to discern good deeds from bad deeds, and is therefore foolish. Distracted foolishness refers to someone whose mind is distracted by different objects and is unable to discern good deeds from bad deeds, and is therefore foolish. Intrinsic foolishness refers to someone who in samsara (Samsara)
中無始以來。自性不了苦集滅道。眾生無我。法無我等。是故愚癡。執著愚癡者。謂如有一墮外道中。彼于身見身見為本。諸見趣中不能解了。是故愚癡。迷亂愚癡者。謂如有一或名想亂或形量亂。或色相亂或業用亂。于亂處法不能解了。是故愚癡。堅固愚癡者。謂如有一畢竟無有般涅槃法。所有愚癡自性堅固。乃至諸佛亦不能拔。增上愚癡者。謂如有一常恒無間習諸邪行。又邪行因所生眾苦之所逼切。雖知雖見而故奔趣樂著嬉戲。或復貪等行者亦是增上愚癡。無所解了愚癡者。謂如有一不聞不思不修習故。於法于義不能解了。是故愚癡。現見愚癡者。謂如有一現見諸行皆悉無常而起常想。現見皆苦而起樂想。現見不凈而起凈想。現見無我而起我想。現見病法老法死法起安隱想無逼惱想。又此無明於五處所能為障礙。一能障礙真實智喜。二能障礙煩惱滅得。三能障礙聖道成滿。四能障礙往于善趣。五能障礙世間現法諸吉祥事。問何等名無明法。答或有由無明故墮無明趣。說名愚癡非癡所嬈不為癡垢非癡所媚。謂住隨眠無明。或有愚癡為癡所嬈不為癡垢非癡所媚謂由纏所攝無明。或有愚癡為癡所嬈為癡所垢非癡所媚。謂由發業無明。發惡業已於此惡行而生羞恥。或有愚癡為癡所嬈為癡所垢為癡所媚。謂因無明發起種種惡
【現代漢語翻譯】 現代漢語譯本： 自無始以來，由於自性未能明瞭苦、集、滅、道（四聖諦），眾生無我，以及法無我等道理，因此產生愚癡。執著于愚癡的人，就像有人墮入外道之中，以身見（認為身體是真實的我）為根本，對於各種見解和傾向都不能理解，所以是愚癡。迷亂的愚癡，就像有人在名想（對名稱的錯誤認知）、形量（對形狀和大小的錯誤認知）、色相（對顏色的錯誤認知）或業用（對行為作用的錯誤認知）上產生混亂，對於混亂之處的法不能理解，所以是愚癡。堅固的愚癡，就像有些人根本沒有般涅槃（完全解脫）的可能，他們的愚癡自性非常頑固，甚至諸佛也無法拔除。增上的愚癡，就像有些人經常不斷地習行各種邪惡的行為，又被邪行所產生的各種痛苦所逼迫，即使知道、看到這些痛苦，仍然奔向享樂、執著于嬉戲，或者貪婪等行為，這也是增上的愚癡。無所解了的愚癡，就像有些人因為不聽聞、不思考、不修習佛法，所以對於佛法和佛法的意義不能理解，因此是愚癡。現見的愚癡，就像有些人明明看到諸行（一切事物）都是無常的，卻產生常的想念；明明看到都是痛苦的，卻產生快樂的想念；明明看到是不清凈的，卻產生清凈的想念；明明看到是無我的，卻產生我的想念；明明看到是病法、老法、死法，卻產生安穩的想念，沒有逼惱的想念。而且，這種無明（對事物真相的迷惑）在五個方面能夠造成障礙：一、能夠障礙對真實智慧的喜樂；二、能夠障礙煩惱的滅除和獲得；三、能夠障礙聖道的成就和圓滿；四、能夠障礙前往善趣（好的去處）；五、能夠障礙世間現世的各種吉祥之事。 問：什麼叫做無明法？ 答：有些人因為無明而墮入無明的境地，這叫做愚癡，但還沒有被愚癡所擾亂，沒有被愚癡所污染，也沒有被愚癡所迷惑，這是指住在隨眠（潛在的煩惱）中的無明。有些人愚癡，並且被愚癡所擾亂，但還沒有被愚癡所污染，也沒有被愚癡所迷惑，這是指被纏（顯現的煩惱）所攝持的無明。有些人愚癡，並且被愚癡所擾亂，也被愚癡所污染，但還沒有被愚癡所迷惑，這是指由發業（引發行為）的無明。因為發起惡業之後，對於這種惡行而感到羞恥。有些人愚癡，並且被愚癡所擾亂，也被愚癡所污染，也被愚癡所迷惑，這是指因為無明而發起種種惡行。
【English Translation】 English version: From beginningless time, due to the self-nature not understanding suffering, accumulation, cessation, and the path (the Four Noble Truths), the absence of self in sentient beings, and the absence of self in phenomena, ignorance arises. Those who cling to ignorance are like someone who has fallen into an externalist path, taking the view of self (believing the body to be the true self) as the foundation, unable to understand various views and tendencies, hence they are ignorant. Confused ignorance is like someone who is confused about name-thought (incorrect perception of names), form-measurement (incorrect perception of shapes and sizes), color-appearance (incorrect perception of colors), or action-function (incorrect perception of the function of actions), unable to understand the Dharma in confused places, hence they are ignorant. Firm ignorance is like some people who have no possibility of complete Nirvana (complete liberation), their ignorant self-nature is very stubborn, and even the Buddhas cannot eradicate it. Increased ignorance is like some people who constantly and continuously practice various evil deeds, and are oppressed by various sufferings caused by evil deeds, even knowing and seeing these sufferings, they still rush to enjoy pleasure, cling to playfulness, or greed, etc., which is also increased ignorance. Uncomprehending ignorance is like some people who do not listen, do not think, and do not cultivate the Dharma, so they cannot understand the Dharma and the meaning of the Dharma, hence they are ignorant. Manifest ignorance is like some people who clearly see that all phenomena are impermanent, but generate the thought of permanence; clearly see that they are all suffering, but generate the thought of happiness; clearly see that they are impure, but generate the thought of purity; clearly see that they are without self, but generate the thought of self; clearly see that they are subject to disease, old age, and death, but generate the thought of peace and security, without oppression. Moreover, this ignorance (delusion about the true nature of things) can cause obstacles in five aspects: first, it can hinder the joy of true wisdom; second, it can hinder the cessation and attainment of afflictions; third, it can hinder the accomplishment and fulfillment of the Noble Path; fourth, it can hinder going to good realms; fifth, it can hinder various auspicious things in the present world. Question: What is called the Dharma of ignorance? Answer: Some people fall into the realm of ignorance because of ignorance, which is called ignorance, but they have not been disturbed by ignorance, have not been contaminated by ignorance, and have not been seduced by ignorance, which refers to ignorance residing in latent afflictions. Some people are ignorant and disturbed by ignorance, but have not been contaminated by ignorance, and have not been seduced by ignorance, which refers to ignorance possessed by entanglements (manifest afflictions). Some people are ignorant, disturbed by ignorance, and also contaminated by ignorance, but have not been seduced by ignorance, which refers to ignorance caused by karma-generating (action-initiating). After initiating evil karma, they feel ashamed of this evil deed. Some people are ignorant, disturbed by ignorance, contaminated by ignorance, and also seduced by ignorance, which refers to initiating various evil deeds because of ignorance.
不善業。於此惡行無有羞恥。此中由前三種說名愚癡墮無明趣。不名癡人。由后一種說名癡人。或有闇法無明。謂在欲界。或有昧法無明。謂在色界。或有翳法無明。謂在無色界。問何等名無明因果。答因如本地分已說。果謂一切後有支。又于真如及諸諦義不能解了。或復猶豫。或即於此生邪決定。謂于諦理或增或減顛倒執著無常等故。或由增上慢故。或由自輕蔑故。余有支抉擇文更不復現。
複次如世尊言。眼為因色為緣眼識得生。乃至身為因觸為緣身識得生。又說。觸為受緣。又說。能生作意為因生所生識。此中非眼等是眼識等生因。亦非觸是受生因。非能生作意是所生識生因。由彼諸法各自種子為生因故。何故此中說眼等為眼識等因。當知此依俱有依攝引發因說。非生起因。所以者何。由俱有眼等根為依止故。眼等諸識彼彼境轉非無依止。如是由俱有觸為依止故。有諸受轉。由俱有能生作意為依止故。所生識轉非無依止。是故世尊於此諸處。依俱有依所攝引發因說。非生起因。或依助伴因說。何以故。非已滅眼能為已生眼識所依。耳等亦爾。非已滅觸能為已生受所依止。亦非已滅能生作意能為已生所生識依。
複次緣起次第略有四種。一牽引次第。二生起次第。三受用境界次第。四受用苦次第。無
【現代漢語翻譯】 現代漢語譯本：不善業（akuśala-karma）。對於這種惡行沒有羞恥之心。其中，前三種情況被稱為因愚癡而墮入無明之境，但不稱為『癡人』。由后一種情況，才稱為『癡人』。或者存在『闇法』（andha-dharma）的無明，這指的是在欲界（kāma-dhātu）中的無明。或者存在『昧法』（mlāna-dharma）的無明，這指的是在（此處原文缺失，無法翻譯）中的無明。或者存在『翳法』（timira-dharma）的無明，這指的是在無（此處原文缺失，無法翻譯）中的無明。問：什麼叫做無明的因和果？答：因，如《本地分》（sthāna-kośala）中所說。果，指的是一切後有支（bhavaṅga）。又或者，對於真如（tathatā）以及諸諦義（satya）不能理解明瞭，或者猶豫不決，或者因此產生錯誤的決定，即對於真理或增或減，顛倒執著于無常等等。或者由於增上慢（adhimāna）的緣故，或者由於自我輕蔑的緣故。其餘有支的抉擇文，這裡不再重複出現。 其次，正如世尊所說：『眼為因，色為緣，眼識得以產生』，乃至『身為因，觸為緣，身識得以產生』。又說：『觸為受緣』。又說：『能生作意為因，生所生識』。這裡，並非眼等是眼識等產生的因，也並非觸是受產生的因，也並非能生作意是所生識產生的因，因為這些法各自的種子才是產生的因。為什麼這裡說眼等是眼識等的因呢？應當知道，這是依據俱有依（sahabhāva-āśraya）、攝引發因（saṃgraha-pratyaya-hetu）來說的，並非生起因（utpāda-hetu）。為什麼這樣說呢？因為依靠俱有的眼等根作為依止，眼等諸識才能在各自的境界中運轉，並非沒有依止。同樣，由於依靠俱有的觸作為依止，才有諸受的運轉。由於依靠俱有的能生作意作為依止，所生識才能運轉，並非沒有依止。因此，世尊在這些地方，是依據俱有依所攝的引發因來說的，並非生起因。或者依據助伴因（sahāya-hetu）來說。為什麼呢？因為已滅的眼不能作為已生的眼識的所依，耳等也是如此。已滅的觸不能作為已生的受的所依止。已滅的能生作意也不能作為已生的所生識的依止。 再次，緣起（pratītyasamutpāda）的次第略有四種：一是牽引次第（ākarṣa-krama），二是生起次第（utpāda-krama），三是受用境界次第（bhoga-viṣaya-krama），四是受用苦次第（duḥkha-bhoga-krama）。無
【English Translation】 English version: Akuśala-karma (unwholesome actions). There is no shame for such evil deeds. Among these, the first three are called falling into ignorance due to foolishness, but are not called 'foolish people'. Only the last one is called a 'foolish person'. Or there is 'andha-dharma' (darkness-dharma) ignorance, which refers to ignorance in the kāma-dhātu (desire realm). Or there is 'mlāna-dharma' (fading-dharma) ignorance, which refers to ignorance in ** (missing text in original, cannot translate). Or there is 'timira-dharma' (dimness-dharma) ignorance, which refers to ignorance in no ** (missing text in original, cannot translate). Question: What are the cause and effect of ignorance? Answer: The cause is as described in the Sthāna-kośala (Treatise on Locations). The effect refers to all subsequent bhavaṅga (constituents of existence). Furthermore, one cannot understand clearly the tathatā (suchness) and the meanings of the satya (truths), or one hesitates, or one makes wrong decisions, that is, one increases or decreases the truth, and clings to impermanence, etc., in a reversed way. Or due to adhimāna (conceit), or due to self-deprecation. The texts on the determination of the remaining constituents of existence will not be repeated here. Furthermore, as the World Honored One said: 'The eye is the cause, and the form is the condition, and eye-consciousness arises', and so on, 'The body is the cause, and the touch is the condition, and body-consciousness arises'. It is also said: 'Touch is the condition for sensation'. It is also said: 'Arising volition is the cause, and arising consciousness is produced'. Here, it is not that the eye, etc., are the causes of the arising of eye-consciousness, etc., nor is touch the cause of the arising of sensation, nor is arising volition the cause of the arising of produced consciousness, because the seeds of these dharmas are the causes of their arising. Why is it said here that the eye, etc., are the causes of eye-consciousness, etc.? It should be known that this is based on the co-existent support (sahabhāva-āśraya), the saṃgraha-pratyaya-hetu (collective causal condition), and not the utpāda-hetu (productive cause). Why is this so? Because by relying on the co-existent eye, etc., as a support, the eye, etc., consciousnesses can operate in their respective realms, and are not without support. Similarly, because by relying on the co-existent touch as a support, there is the operation of sensations. Because by relying on the co-existent arising volition as a support, the produced consciousness can operate, and is not without support. Therefore, in these places, the World Honored One speaks based on the collective causal condition included in the co-existent support, and not the productive cause. Or based on the sahāya-hetu (assisting cause). Why? Because the extinguished eye cannot be the support of the arisen eye-consciousness, and the same is true for the ear, etc. The extinguished touch cannot be the support of the arisen sensation. The extinguished arising volition cannot be the support of the arisen produced consciousness. Again, there are roughly four kinds of pratītyasamutpāda (dependent origination) sequence: first, the ākarṣa-krama (attraction sequence), second, the utpāda-krama (arising sequence), third, the bhoga-viṣaya-krama (enjoyment of objects sequence), and fourth, the duḥkha-bhoga-krama (suffering enjoyment sequence). None
明緣行行緣識。是牽引次第。識緣名色名色緣六處。是生起次第。六處緣觸觸緣受。是生起已受用境界次第。受緣愛愛緣取取緣有有緣生生緣老死。是受用苦次第。於此處所餘抉擇文更不復現。
瑜伽師地論卷第六十 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六十一
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中有尋有伺等三地之四
複次如佛世尊為出愛王所說經言。彼王一時往詣佛所。頂禮佛足白言世尊。有一沙門若婆羅門。來至我所。以不真實過失。現前呵諫於我。我于爾時其心不生悔惱憂戚。何以故。觀此過失。於我自身都不見故。又有沙門若婆羅門。來至我所。以不真實功德。現前贊勸於我。我于爾時心亦不生歡喜踴躍。何以故。觀此功德。於我自身都不見故。彼諸沙門及婆羅門既退還已。我便獨處空閑靜室。生如是心籌量尋伺。我當云何了知諸王真實過失真實功德。若我知者當舍其失當修其德。誰有沙門或婆羅門能了諸王真實過失真實功德。亦能為我廣開示者。既尋伺已便作是念。唯我世尊一切知者一切見者。定當了知諸王所有真實過失真實功德。我今當往佛世尊所請問斯義。故我今者來至佛所請決是義。唯愿如來為我開示。世尊云何諸
【現代漢語翻譯】 現代漢語譯本 明緣行，行緣識（vijñāna）。這是牽引次第。識緣名色（nāmarūpa），名色緣六處（ṣaḍāyatana）。這是生起次第。六處緣觸（sparśa），觸緣受（vedanā）。這是生起已受用境界次第。受緣愛（tṛṣṇā），愛緣取（upādāna），取緣有（bhava），有緣生（jāti），生緣老死（jarā-maraṇa）。這是受用苦次第。於此處所，其餘抉擇文更不復現。
《瑜伽師地論》卷第六十 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第六十一
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝抉擇分中有尋有伺等三地之四
複次，如佛世尊為出愛王所說經言。彼王一時往詣佛所，頂禮佛足白言：『世尊，有一沙門（śramaṇa，出家修行者）若婆羅門（brāhmaṇa，祭司），來至我所，以不真實過失，現前呵諫於我。我于爾時其心不生悔惱憂戚。何以故？觀此過失，於我自身都不見故。又有沙門若婆羅門，來至我所，以不真實功德，現前贊勸於我。我于爾時心亦不生歡喜踴躍。何以故？觀此功德，於我自身都不見故。』 彼諸沙門及婆羅門既退還已，我便獨處空閑靜室，生如是心籌量尋伺：『我當云何了知諸王真實過失真實功德？若我知者，當舍其失，當修其德。誰有沙門或婆羅門，能了諸王真實過失真實功德，亦能為我廣開示者？』 既尋伺已，便作是念：『唯我世尊一切知者一切見者，定當了知諸王所有真實過失真實功德。我今當往佛世尊所請問斯義。』 故我今者來至佛所請決是義。唯愿如來為我開示：世尊云何諸
【English Translation】 English version 'Ming' (ignorance) conditions 'xing' (activities), activities condition 'shi' (consciousness). This is the sequence of attraction. Consciousness conditions 'mingse' (name and form), name and form condition 'liuchu' (six entrances). This is the sequence of arising. Six entrances condition 'chu' (contact), contact conditions 'shou' (feeling). This is the sequence of experiencing the realm after arising. Feeling conditions 'ai' (craving), craving conditions 'qu' (grasping), grasping conditions 'you' (becoming), becoming conditions 'sheng' (birth), birth conditions 'laosi' (old age and death). This is the sequence of experiencing suffering. Here, the remaining decisive texts do not appear again.
Yogācārabhūmi-śāstra, Scroll 60 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 61
Said by Bodhisattva Maitreya
Translated by Tripiṭaka Master Xuanzang under Imperial Decree Section on Determining the Three Grounds of Having Investigation and Analysis, etc., Part Four
Furthermore, as the World-Honored One Buddha spoke in the Sutra for King Chulai. That king once went to the Buddha's place, prostrated himself at the Buddha's feet, and said, 'World-Honored One, if there is a 'shamen' (śramaṇa, renunciant practitioner) or 'poluomen' (brāhmaṇa, priest) who comes to me and reprimands me in my presence with untrue faults, at that time, my mind does not generate regret, vexation, or sorrow. Why? Because observing these faults, I do not see them in myself. Also, if there is a shamen or a poluomen who comes to me and praises and encourages me in my presence with untrue merits, at that time, my mind also does not generate joy or elation. Why? Because observing these merits, I do not see them in myself.' After those shamen and poluomen had retreated, I then dwelled alone in a quiet chamber, generating such a thought, contemplating and investigating: 'How shall I understand the true faults and true merits of the kings? If I know them, I shall abandon their faults and cultivate their merits. Who is there among the shamen or poluomen who can understand the true faults and true merits of the kings and also widely reveal them to me?' Having investigated, I then thought: 'Only the World-Honored One, who knows all and sees all, will surely understand all the true faults and true merits of the kings. I shall now go to the World-Honored One Buddha to inquire about this meaning.' Therefore, I have now come to the Buddha's place to request a decision on this meaning. I only wish that the Tathagata would reveal to me: World-Honored One, how are the
王真實過失。云何諸王真實功德。作是請已。爾時世尊。告出愛王曰。大王大王。今者應當了知王之過失王之功德。王衰損門王方便門。王可愛法及能引發王可愛法。
云何名為王之過失。大王當知。王過失者。略有十種。王若成就如是過失。雖有大府庫有大輔佐有大軍眾。然不可歸仰。何等為十。一種姓不高。二不得自在。三立性暴惡。四猛利憤發。五恩惠奢薄。六受邪佞言。七所作不思不順儀則。八不顧善法。九不知差別忘所作恩。十一向縱任專行放逸。
云何名王種姓不高。謂有國王隨一下類王家而生非宿尊貴。或雖於此王家而生。賤女之子不相似子。或是大臣輔相國師群官等子。如是名王種姓不高。云何名王不得自在。謂有國王為諸大臣輔相國師群官所制。不隨所欲作所應作錫賚群臣。于妙五欲亦不如意歡娛遊戲。如是名王不得自在。
云何名王立性暴惡。謂有國王諸群臣類或餘人等。隨於一處現行少小不如意事。即便對面擯黜發粗惡言。咆勃忿恚顰蹙而住。時生憤發設不對面。背彼向余而作於前擯辱等事。設不對面亦不背彼向余而作於前黜罵等事。然唯內意憤恚郁怏。懷惱害心懷怨恨心。然不長時持憤恚心相續不捨。復有內意憤恚郁怏。懷惱害心懷怨恨心。亦于長時持憤恚心相續不捨。
【現代漢語翻譯】 現代漢語譯本： 王真實的過失是什麼？諸王真實的功德又是什麼？』出愛王提出這樣的請求后，世尊告訴出愛王說：『大王，大王，現在你應該瞭解王的過失、王的功德、王衰敗的根源、王行方便的法門，以及王可愛的品行和能夠引發王可愛品行的原因。
什麼叫做王的過失呢？大王應當知道，王的過失，大概有十種。王如果具備了這些過失，即使有很大的府庫、很強的輔佐、很多的軍隊，仍然不可依靠。這十種過失是什麼呢？一是種姓不高貴，二是不夠自由，三是天性暴虐，四是容易暴怒，五是恩惠吝嗇，六是聽信奸佞之言，七是所作所為不經思考，不合規矩，八是不顧及善良的法則，九是不知人情，忘記別人給予的恩惠，十是任性放縱，專斷獨行，放蕩逸樂。
什麼叫做王種姓不高貴呢？就是說有的國王出生于低下的王族，並非世代尊貴。或者即使出生於這個王族，卻是低賤女子所生，血統不純正。或者是大臣、輔相、國師、群臣等的兒子。這樣的國王就叫做種姓不高貴。什麼叫做王不夠自由呢？就是說有的國王被大臣、輔相、國師、群臣所控制，不能隨心所欲地做應該做的事情，賞賜群臣也不能如願，對於美妙的五欲享受也不能隨意歡娛遊戲。這樣的國王就叫做不夠自由。
什麼叫做王天性暴虐呢？就是說有的國王，對於群臣或者其他人等，只要在任何地方稍微遇到一點不如意的事情，就當面斥責，說粗暴惡劣的話，咆哮憤怒，皺著眉頭。當時就生氣發怒，即使不當面斥責，也會揹著那個人，向著其他人，做之前斥責侮辱的事情。即使不當面斥責，也不揹著那個人向著其他人做之前斥責謾罵的事情，只是內心憤恨鬱悶，懷著惱害之心，懷著怨恨之心，而且不能長時間地控制自己的憤怒，持續不斷地生氣。或者內心憤恨鬱悶，懷著惱害之心，懷著怨恨之心，也會長時間地控制不住自己的憤怒，持續不斷地生氣。
【English Translation】 English version: What are the true faults of a king? What are the true merits of kings?' After making this request, the World Honored One said to King Chulai: 'Great King, Great King, now you should understand the faults of a king, the merits of a king, the doors to a king's decline, the doors to a king's skillful means, the lovable qualities of a king, and what can give rise to the lovable qualities of a king.
What is called the faults of a king? Great King, you should know that the faults of a king are roughly ten types. If a king possesses these faults, even if he has a large treasury, strong advisors, and many troops, he is still unreliable. What are these ten? First, his lineage is not noble. Second, he is not independent. Third, his nature is violent. Fourth, he is easily angered. Fifth, his generosity is stingy. Sixth, he listens to the words of flatterers. Seventh, his actions are not thoughtful and do not follow proper etiquette. Eighth, he disregards good laws. Ninth, he is ungrateful and forgets the kindness of others. Tenth, he is willful, autocratic, and indulges in pleasure.
What is called a king whose lineage is not noble? It means that some kings are born into a low-ranking royal family and are not noble by birth. Or even if they are born into this royal family, they are the children of lowly women and their bloodline is impure. Or they are the sons of ministers, advisors, national teachers, or officials. Such a king is called one whose lineage is not noble. What is called a king who is not independent? It means that some kings are controlled by ministers, advisors, national teachers, and officials. They cannot do what they want to do, and they cannot reward their ministers as they wish. They also cannot enjoy the pleasures of the five desires as they please. Such a king is called one who is not independent.
What is called a king whose nature is violent? It means that some kings, whenever their ministers or other people encounter something slightly unpleasant in any place, they immediately rebuke them to their faces, speak harshly, roar with anger, and frown. They become angry at that moment. Even if they do not rebuke them to their faces, they will turn their backs on that person and do the things they did before, such as rebuking and insulting them. Even if they do not rebuke them to their faces, nor turn their backs on that person to do the things they did before, such as rebuking and scolding them, they are still inwardly resentful and depressed, harboring harmful thoughts and resentment. Moreover, they cannot control their anger for a long time and continue to be angry. Or they are inwardly resentful and depressed, harboring harmful thoughts and resentment, and they cannot control their anger for a long time and continue to be angry.
由如是相對面暴惡。背面暴惡。懊恚暴惡。暫時暴惡。長久暴惡。如是名王立性暴惡。大王當知。長久暴惡名獲大罪。非是餘者。
云何名王猛利憤發。謂有國王。諸群臣等有小愆過有少違越。便削封祿奪去妻妾。或以重罰而刑罰之。如是名王猛利憤發。
云何名王恩惠奢薄。謂有國王。諸群臣等供奉侍衛。雖極清凈善稱其心。而以微劣軟言慰喻。頒賜爵祿酬賞勛庸。不能圓滿不順常式。或損耗已或稽留已。或推注已或怨恨已。然後方與。如是名王恩惠奢薄雲何名王受邪佞言。若有國王。諸群臣等實非聰睿有聰睿慢。貪濁偏黨不閑憲式。情懷謀叛不修善政。聽受信用如是輩人所進諫議。由此因緣王務財寶名稱善政並皆衰損。如是名王受邪佞言。
云何名王所作不思不順儀則。謂有國王。不能究察不審究察。不能思擇不審思擇。諸群臣輩于彼彼務機密事中。不堪委任而委任之。堪委任者而不委任。堪驅役者而不驅役。不堪役者乃驅役之。應賞賚者而刑罰之。應刑罰者而賞賚之。又于群臣不善安處先王儀則。由此群臣處大朝會。餘論未終發言間絕。不敬不憚而興諫諍。不如旨教而善奉行。不正安住王之教命。如是名王所作不思不順儀則。
云何名王不顧善法。謂有國王。不信他世亦不曉悟。由於
【現代漢語翻譯】 現代漢語譯本： 像這樣相對的暴虐，背後的暴虐，惱怒的暴虐，暫時的暴虐，長久的暴虐，這樣的國王被稱為天性暴虐。大王您應當知道，長久的暴虐會招致極大的罪過，沒有比這更嚴重的了。
什麼樣的國王被稱為猛烈憤發？就是說，有的國王，對於群臣等的小小過錯或稍微的違背，就削減他們的俸祿，奪走他們的妻妾，或者用嚴厲的刑罰來懲罰他們。這樣的國王被稱為猛烈憤發。
什麼樣的國王被稱為恩惠吝嗇？就是說，有的國王，對於那些供奉侍衛的群臣，即使他們非常清凈，很好地順應他的心意，也只是用微薄的賞賜和軟弱的言語來安慰他們，頒賜爵位俸祿，酬謝他們的功勞，不能圓滿，不遵循常例，或者剋扣，或者拖延，或者推諉，或者心懷怨恨，然後才給予。這樣的國王被稱為恩惠吝嗇。
什麼樣的國王被稱為聽信奸佞之言？如果有的國王，他的群臣等實際上並不聰明睿智，卻自以為聰明睿智，貪婪污濁，偏袒結黨，不熟悉法度，心懷謀反，不修善政，卻聽信和信用這些人提出的建議。由於這個原因，國王的事務、財寶、名聲和善政都會衰敗損失。這樣的國王被稱為聽信奸佞之言。
什麼樣的國王被稱為所作所為不經過思考，不順應儀則？就是說，有的國王，不能深入考察，不仔細考察，不能思考選擇，不認真思考選擇，對於那些群臣，在那些重要的機密事務中，不適合委任的人卻委任他們，適合委任的人卻不委任。適合驅使的人卻不驅使，不適合驅使的人卻驅使他們。應該獎賞的人卻刑罰他們，應該刑罰的人卻獎賞他們。而且對於群臣，不能很好地安排先王的儀則。因此，群臣在大朝會上，餘論未完就插話，不敬畏，不害怕，而興起爭論，不按照旨意教導而好好奉行，不正當地安住於國王的教命。這樣的國王被稱為所作所為不經過思考，不順應儀則。
什麼樣的國王被稱為不顧及善法？就是說，有的國王，不相信來世，也不明白覺悟的道理。
English version: Such as relative violence, behind-the-scenes violence, resentful violence, temporary violence, and prolonged violence. Such a king is called inherently violent. Great King, you should know that prolonged violence leads to great sins, and nothing is more serious than this.
What kind of king is called fiercely indignant? It means that some kings, for the minor faults or slight violations of their ministers, reduce their salaries, take away their wives and concubines, or punish them with severe penalties. Such a king is called fiercely indignant.
What kind of king is called stingy with favors? It means that some kings, even if their ministers who serve and attend to them are very pure and well-suited to their hearts, only comfort them with meager rewards and weak words, bestowing titles and salaries, and rewarding their merits, but not completely, not following the usual practice, or deducting, or delaying, or shirking, or harboring resentment before giving. Such a king is called stingy with favors.
What kind of king is called listening to the words of flatterers? If some kings, their ministers are actually not intelligent and wise, but consider themselves intelligent and wise, are greedy and corrupt, biased and partisan, unfamiliar with the law, harbor rebellion, and do not cultivate good governance, but listen to and trust the advice of these people. Because of this, the king's affairs, wealth, reputation, and good governance will all decline and be lost. Such a king is called listening to the words of flatterers.
What kind of king is called acting without thinking and not following etiquette? It means that some kings cannot investigate deeply, cannot examine carefully, cannot think and choose, cannot seriously think and choose. For those ministers, in those important confidential matters, those who are not suitable to be entrusted are entrusted, and those who are suitable to be entrusted are not entrusted. Those who are suitable to be driven are not driven, and those who are not suitable to be driven are driven. Those who should be rewarded are punished, and those who should be punished are rewarded. Moreover, for the ministers, they cannot properly arrange the etiquette of the former kings. Therefore, the ministers interrupt during the great court assembly before the discussion is finished, without respect or fear, and raise disputes, do not follow the teachings of the decree and practice them well, and do not properly abide by the king's commands. Such a king is called acting without thinking and not following etiquette.
What kind of king is called disregarding good Dharma? It means that some kings do not believe in the afterlife and do not understand enlightenment.
【English Translation】 English version: Such as relative violence, behind-the-scenes violence, resentful violence, temporary violence, and prolonged violence. Such a king is called inherently violent. Great King, you should know that prolonged violence leads to great sins, and nothing is more serious than this.
What kind of king is called fiercely indignant? It means that some kings, for the minor faults or slight violations of their ministers, reduce their salaries, take away their wives and concubines, or punish them with severe penalties. Such a king is called fiercely indignant.
What kind of king is called stingy with favors? It means that some kings, even if their ministers who serve and attend to them are very pure and well-suited to their hearts, only comfort them with meager rewards and weak words, bestowing titles and salaries, and rewarding their merits, but not completely, not following the usual practice, or deducting, or delaying, or shirking, or harboring resentment before giving. Such a king is called stingy with favors.
What kind of king is called listening to the words of flatterers? If some kings, their ministers are actually not intelligent and wise, but consider themselves intelligent and wise, are greedy and corrupt, biased and partisan, unfamiliar with the law, harbor rebellion, and do not cultivate good governance, but listen to and trust the advice of these people. Because of this, the king's affairs, wealth, reputation, and good governance will all decline and be lost. Such a king is called listening to the words of flatterers.
What kind of king is called acting without thinking and not following etiquette? It means that some kings cannot investigate deeply, cannot examine carefully, cannot think and choose, cannot seriously think and choose. For those ministers, in those important confidential matters, those who are not suitable to be entrusted are entrusted, and those who are suitable to be entrusted are not entrusted. Those who are suitable to be driven are not driven, and those who are not suitable to be driven are driven. Those who should be rewarded are punished, and those who should be punished are rewarded. Moreover, for the ministers, they cannot properly arrange the etiquette of the former kings. Therefore, the ministers interrupt during the great court assembly before the discussion is finished, without respect or fear, and raise disputes, do not follow the teachings of the decree and practice them well, and do not properly abide by the king's commands. Such a king is called acting without thinking and not following etiquette.
What kind of king is called disregarding good Dharma? It means that some kings do not believe in the afterlife and do not understand enlightenment.
他世不信不悟。便於當來善不善業愛非愛果。不能信解。不信解故無有羞恥。隨情造作身語意業三種惡行。不能時時佈施修福受齋學戒。如是名王不顧善法。云何名王不知差別忘所作恩。謂有國王。于諸大臣輔相國師及群官等。其心顛倒不善了知忠信伎藝智慧差別。以不知故非忠信所生忠信想。于忠信所非忠信想。無伎藝所生伎藝想。有伎藝所無伎藝想。于惡慧所生善慧想。于善慧所生惡慧想。彼由如是心顛倒故。于非忠信無有伎藝惡慧臣所。敬重愛養。忠信伎藝善慧臣所。反生輕賤。又諸臣等年耆衰邁。曾於長夜供奉侍衛。知其無勢無力無勇。遂不敬愛。不賜爵祿不酬其賞。設被陵蔑舍而不問。如是名王不知差別忘所作恩。云何名王一向縱任專行放逸。謂有國王。于妙五欲一向沉沒。耽著嬉戲愛樂受行。不能時時勖勵方便作所應作勞賚群臣。如是名王一向縱任專行放逸。若有國王。成就如是十種過失。雖有大府庫有大輔佐有大軍眾。而不可歸仰。大王當知。此十過失。初一是王種姓過失。餘九是王自性過失。
云何名為王之功德。大王當知。王功德者。略有十種。王若成就如是功德。雖無大府庫無大輔佐無大軍眾。而可歸仰。何等為十。一種姓尊高。二得大自在。三性不暴惡。四憤發輕微。五恩惠猛利。六受
【現代漢語翻譯】 現代漢語譯本 不相信來世，也不覺悟。因此，對於未來世的善業和不善業，以及可愛和不可愛的果報，不能相信和理解。因為不相信和不理解，所以沒有羞恥心，隨著自己的情慾造作身、語、意三種惡行，不能時時佈施、修福、受齋、學戒。這樣的國王，就叫做不顧善法。 什麼樣的國王叫做不知差別，忘記別人所作的恩德呢？就是說，有的國王，對於各位大臣、輔相、國師以及其他官員等等，他的心顛倒錯亂，不能正確地瞭解忠誠、信實、技藝、智慧的差別。因為不能瞭解這些差別，所以對於不忠誠、不信實的人，反而生起忠誠、信實的想法；對於忠誠、信實的人，反而生起不忠誠、不信實的想法；對於沒有技藝的人，反而生起有技藝的想法；對於有技藝的人，反而生起沒有技藝的想法；對於惡劣的智慧，反而生起善良的智慧的想法；對於善良的智慧，反而生起惡劣的智慧的想法。他由於這樣心意顛倒的緣故，對於那些不忠誠、不信實、沒有技藝、具有惡劣智慧的臣子，反而敬重、愛護、供養；對於那些忠誠、信實、具有技藝、具有善良智慧的臣子，反而輕視、鄙賤。 還有那些臣子，年紀老邁、衰弱，曾經長久地供奉、侍衛國王，國王知道他們沒有權勢、沒有力量、沒有勇氣，於是就不敬重、不愛護他們，不賜給他們爵位俸祿，不酬謝他們的功勞，甚至被別人欺凌侮辱，國王也置之不理。這樣的國王，就叫做不知差別，忘記別人所作的恩德。 什麼樣的國王叫做一味地放縱自己，專行放逸呢？就是說，有的國王，對於美妙的五欲（色、聲、香、味、觸）一味地沉溺其中，貪戀嬉戲，喜愛享受，不能時時勉勵自己，想方設法做自己應該做的事情，慰勞賞賜各位臣子。這樣的國王，就叫做一味地放縱自己，專行放逸。 如果一個國王，成就了像這樣的十種過失，即使有很大的府庫，有很大的輔佐力量，有很大的軍隊，也是不可依靠的。大王您應當知道，這十種過失，第一種是國王的種姓過失，其餘九種是國王自身的過失。 什麼樣的行為可以稱之為國王的功德呢？大王您應當知道，國王的功德，大概有十種。國王如果成就了像這樣的功德，即使沒有很大的府庫，沒有很大的輔佐力量，沒有很大的軍隊，也是可以依靠的。是哪十種呢？第一是種姓尊貴高尚，第二是獲得很大的自在，第三是天性不暴虐兇惡，第四是憤怒發作時輕微，第五是施與恩惠時猛烈迅速，第六是容易接受...
【English Translation】 English version He does not believe or understand the next life. Therefore, he cannot believe or understand the good and bad karma of the future life, and the results of lovable and unlovable things. Because he does not believe or understand, he has no shame, and he creates three kinds of evil deeds of body, speech, and mind according to his desires. He cannot always give alms, cultivate blessings, observe fasts, and learn precepts. Such a king is called disregarding good deeds. What kind of king is called not knowing the difference and forgetting the kindness of others? That is to say, some kings, regarding the various ministers, assistants, national teachers, and other officials, their minds are inverted and confused, and they cannot correctly understand the differences between loyalty, trustworthiness, skill, and wisdom. Because they cannot understand these differences, they have thoughts of loyalty and trustworthiness towards those who are not loyal or trustworthy; they have thoughts of disloyalty and untrustworthiness towards those who are loyal and trustworthy; they have thoughts of skill towards those who have no skill; they have thoughts of no skill towards those who have skill; they have thoughts of good wisdom towards evil wisdom; they have thoughts of evil wisdom towards good wisdom. Because of such inverted minds, they respect, love, and support those ministers who are not loyal, trustworthy, skilled, or wise; they despise and belittle those ministers who are loyal, trustworthy, skilled, and wise. Also, those ministers who are old and weak, who have served and attended the king for a long time, the king knows that they have no power, no strength, and no courage, so he does not respect or love them, does not grant them titles or salaries, does not reward their merits, and even if they are bullied and humiliated by others, the king ignores them. Such a king is called not knowing the difference and forgetting the kindness of others. What kind of king is called indulging himself and acting recklessly? That is to say, some kings are immersed in the wonderful five desires (form, sound, smell, taste, touch), indulging in play, loving enjoyment, and unable to encourage themselves from time to time, to find ways to do what they should do, and to comfort and reward the various ministers. Such a king is called indulging himself and acting recklessly. If a king achieves such ten kinds of faults, even if he has a large treasury, a large auxiliary force, and a large army, he is not reliable. Your Majesty should know that these ten faults, the first is the fault of the king's lineage, and the remaining nine are the faults of the king's own nature. What kind of behavior can be called the merits of a king? Your Majesty should know that the merits of a king are roughly ten kinds. If a king achieves such merits, even if he does not have a large treasury, a large auxiliary force, or a large army, he is reliable. What are the ten? The first is that the lineage is noble and high, the second is that he obtains great freedom, the third is that his nature is not tyrannical and evil, the fourth is that his anger is mild when it erupts, the fifth is that he is swift and vigorous in bestowing favors, and the sixth is easy to accept...
正直言。七所作諦思善順儀則。八顧戀善法。九善知差別知所作恩。十不自縱任不行放逸。
云何名王種姓尊高。謂有國王。處在相似王家而生。宿世尊貴。是相似子。如是名王種姓尊高。
云何名王得大自在。謂有國王。自隨所欲作所應作勞賚群臣。于妙五欲歡娛遊戲。于諸大臣輔相國師群官等所。凡出教命宣佈無礙。如是名王得大自在。云何名王性不暴惡。謂有國王。諸群臣等隨於何處。雖行增上不如意事。效能容忍不現擯黜。不發粗言亦不咆勃。廣說乃至不生憤發。亦不背面而作前事。亦不內意秘匿忿纏。亦不長夜蓄怨憤心相續不捨。不現暴惡不背暴惡。不匿暴惡不久暴惡。如是名王性不暴惡。
云何名王憤發輕微。謂有國王。諸群臣等雖有大愆有大違越。而不一切削其封祿奪其妻妾。不以重罰而刑罰之。隨過輕重而行黜罰。如是名王憤發輕微云何名王恩惠猛利。謂有國王。諸群臣等正直現前供奉侍衛。其心清凈其心調順。於時時中以正圓滿軟言慰諭。具足頒錫爵祿勛庸。而不令彼損耗稽留劬勞怨恨。易可供奉不難承事。如是名王恩惠猛利。
云何名王受正直言。謂有國王。諸群臣等實有聰睿無聰睿慢。無濁無偏善閑憲式。情無違叛樂修善法。聽受信用如是輩人所進言議。由此因緣國
【現代漢語翻譯】 現代漢語譯本： 正直言：七、對於所做的事情，以真實的智慧去思考，行為合乎禮儀規範。八、顧念並喜愛善良的佛法。九、善於瞭解差別，知曉所受到的恩惠。十、不放縱自己，不做放逸的事情。
云何名王種姓尊高：什麼樣的國王才稱得上種姓高貴？就是說，有國王，出生在相似的王族家庭，因為前世的尊貴，所以是相似的王子。這樣的國王，就稱得上種姓高貴。
云何名王得大自在：什麼樣的國王才稱得上得到大自在？就是說，有國王，能夠隨自己的意願去做應該做的事情，用賞賜來慰勞群臣，享受美好的五欲，歡快地遊戲。對於各位大臣、輔相、國師和各級官員，凡是發出的教令，都能暢通無阻地宣佈執行。這樣的國王，就稱得上得到大自在。
云何名王性不暴惡：什麼樣的國王才稱得上性格不暴虐？就是說，有國王，對於各位臣子，無論他們在什麼地方，即使做了不如意的事情，也能容忍，不立即驅逐他們，不發粗暴的言語，也不咆哮怒罵，甚至不產生憤恨的情緒，也不背地裡做之前的事情，也不在內心深處隱藏和積蓄憤怒，不長期懷有怨恨之心，持續不斷。不表現出暴虐，不暗地裡暴虐，不隱藏暴虐，不長期暴虐。這樣的國王，就稱得上性格不暴虐。
云何名王憤發輕微：什麼樣的國王才稱得上憤怒發作時程度輕微？就是說，有國王，對於各位臣子，即使他們犯了很大的過錯，有很大的違背，也不會全部剝奪他們的封地和俸祿，奪走他們的妻妾，不用嚴厲的刑罰來懲罰他們，而是根據過錯的輕重來施行貶黜和懲罰。這樣的國王，就稱得上憤怒發作時程度輕微。
云何名王恩惠猛利：什麼樣的國王才稱得上恩惠強烈而有效？就是說，有國王，對於各位臣子，正直地在他面前供奉和侍衛，他們的內心清凈，他們的心性調順，國王會時常用正直而圓滿的柔和言語來安慰他們，充分地頒賜爵位、俸祿和功勛，不讓他們受到損失、拖延、勞累、怨恨。容易供奉，不難侍奉。這樣的國王，就稱得上恩惠強烈而有效。
云何名王受正直言：什麼樣的國王才稱得上接受正直的言論？就是說，有國王，各位臣子確實有聰明的才智，卻沒有自以為是的傲慢，沒有偏頗和污濁，精通法度，心懷忠誠，樂於修習善法，國王能夠聽取和信任這些人的進諫。因為這樣的原因，國家
【English Translation】 English version: 'Righteous Words': Seven, with truthful wisdom, contemplate on the things done, and act in accordance with etiquette and norms. Eight, cherish and love the good Dharma. Nine, be good at understanding differences and knowing the received grace. Ten, do not indulge oneself and do not engage in negligent actions.
'What is meant by a King of Noble Lineage?': It refers to a king who is born into a similar royal family, and because of the nobility of previous lives, he is a similar prince. Such a king is considered to have a noble lineage.
'What is meant by a King Obtaining Great Freedom?': It refers to a king who can do what he should do according to his own wishes, reward his ministers, enjoy the wonderful five desires, and play happily. For all the ministers, advisors, national teachers, and officials at all levels, all the edicts issued can be announced and implemented smoothly. Such a king is considered to have obtained great freedom.
'What is meant by a King Whose Nature is Not Violent?': It refers to a king who, for all his ministers, no matter where they are, even if they do things that are not satisfactory, can tolerate them, not immediately expel them, not utter rude words, nor roar and scold, and even not generate resentment, nor do previous things behind their backs, nor hide and accumulate anger deep in their hearts, nor harbor resentment for a long time, continuously. Do not show violence, do not secretly be violent, do not hide violence, do not be violent for a long time. Such a king is considered to have a non-violent nature.
'What is meant by a King Whose Anger is Mild?': It refers to a king who, for all his ministers, even if they have committed great mistakes and have great violations, will not completely deprive them of their fiefdoms and salaries, take away their wives and concubines, and will not punish them with severe penalties, but will impose demotion and punishment according to the severity of the mistakes. Such a king is considered to have mild anger.
'What is meant by a King Whose Grace is Strong and Effective?': It refers to a king who, for all his ministers, honestly serves and guards him in front of him, their hearts are pure, their minds are harmonious, the king will often comfort them with upright and complete gentle words, and fully bestow titles, salaries, and merits, without causing them to suffer losses, delays, fatigue, and resentment. Easy to serve, not difficult to serve. Such a king is considered to have strong and effective grace.
'What is meant by a King Who Accepts Righteous Words?': It refers to a king who, for all his ministers, truly has intelligent talents, but does not have arrogant conceit, is not biased and turbid, is proficient in laws and regulations, and is loyal and happy to practice good Dharma, the king can listen to and trust the advice of these people. Because of this reason, the country
務財寶名稱善法皆悉增盛。如是名王受正直言。
云何名王所作諦思善順儀則。謂有國王。效能究察能審究察。效能思擇能審思擇。諸群臣等於彼彼務機密事中。不堪委任而不委任。堪委任者而委任之。不堪役者而不驅役。堪驅役者乃驅役之。應賞賚者而正賞賚。應刑罰者而正刑罰。凡有所為審思審擇。然後方作而不卒暴。又于群臣能善安處先王儀則。由此群臣雖處宴會。終不發言間絕餘論。要待言終恭敬畏憚而興諫諍。如其旨教而善奉行。能正安住王之教命。如是名王所作諦思善順儀則。
云何名王顧戀善法。謂有國王。信知他世。由信知故便於當來凈不凈業愛非愛果能善信解。由信解故具足慚恥。而不縱情作身語意三種惡行。時時思擇佈施修福受齋學戒。如是名王顧戀善法。
云何名王善知差別知所作恩。謂有國王。于諸大臣輔相國師及群官等。心無顛倒能善了知忠信伎藝智慧差別。若諸群臣忠信伎藝及與智慧。若有若無並如實知。于其無者輕而遠之。于其有者敬而愛之。而正攝受。又諸臣等年耆衰邁。曾於長夜供奉侍衛。雖知無勢無力無勇。然念昔恩轉懷敬愛而不輕賤。爵祿勛庸分賞無替。如是名王善知差別知所作恩。云何名王不自縱任不行放逸。謂有國王。于妙五欲而不沉沒耽著嬉戲愛樂
【現代漢語翻譯】 現代漢語譯本 財富珍寶、名聲善法都增多興盛。這樣的國王，能聽取正直的諫言。
什麼樣的國王，他的所作所為能真實思考，善於遵循禮儀規範呢？ 也就是，有的國王，能夠徹底地考察，能夠審慎地考察；能夠思考，能夠審慎地思考。對於那些在各種機密事務中，不值得信任的群臣，就不委任他們；對於值得信任的人，就委任他們。對於不勝任勞役的人，就不驅使他們；對於勝任勞役的人，才驅使他們。對於應該賞賜的人，就公正地賞賜；對於應該懲罰的人，就公正地懲罰。凡是所做的事情，都審慎思考、審慎選擇，然後才去做，而不倉促草率。而且，對於群臣，能夠很好地安排先王的禮儀規範。因此，群臣即使在宴會上，也不會隨便發言，打斷其他人的談論。一定要等到別人說完，才恭敬畏懼地提出勸諫。能夠按照國王的旨意教導，很好地奉行，能夠端正地安住於國王的教命。這樣的國王，他的所作所為能真實思考，善於遵循禮儀規範。
什麼樣的國王，能顧念愛惜善法呢？ 也就是，有的國王，相信有來世。因為相信有來世的緣故，對於未來世的清凈或不清凈的業，以及可愛或不可愛的果報，能夠很好地信受理解。因為信受理解的緣故，具備慚愧之心，而不放縱自己的身語意，去做三種惡行。時常思考佈施、修福、受齋、學戒。這樣的國王，能顧念愛惜善法。
什麼樣的國王，能善於瞭解差別，知道別人所做的恩德呢？ 也就是，有的國王，對於各位大臣、輔相、國師以及各位官員等，心中沒有顛倒，能夠很好地瞭解他們的忠誠、技藝、智慧的差別。如果各位群臣的忠誠、技藝以及智慧，是存在還是不存在，都能如實地知道。對於那些沒有這些品質的人，就輕視而疏遠他們；對於那些有這些品質的人，就尊敬而愛護他們，並且公正地接納他們。而且，對於那些年老體衰的大臣，曾經長久地供奉侍衛自己，即使知道他們現在沒有權勢、沒有力量、沒有勇氣，仍然念及他們過去的恩德，更加懷著敬愛之心，而不輕視他們。在爵位俸祿、功勛賞賜方面，也不會有所遺漏。這樣的國王，能善於瞭解差別，知道別人所做的恩德。 什麼樣的國王，不會放縱自己，不放任懈怠呢？ 也就是，有的國王，對於美妙的五欲（panchakamaguna），不會沉溺其中，貪戀嬉戲，喜愛享樂。
【English Translation】 English version Wealth, treasures, fame, and virtuous dharmas all increase and flourish. Such a king listens to honest words.
What kind of king acts with true thought and follows good etiquette? That is, a king who is able to thoroughly investigate and carefully examine; able to think and carefully consider. Those ministers who are not trustworthy in various confidential matters are not entrusted with them; those who are trustworthy are entrusted. Those who are not capable of service are not driven; those who are capable are driven. Those who should be rewarded are justly rewarded; those who should be punished are justly punished. Whatever is done is carefully thought out and carefully chosen before being done, without haste or rashness. Moreover, he is able to properly maintain the etiquette of the former kings for his ministers. Therefore, even at banquets, the ministers do not speak casually, interrupting other discussions. They wait until others have finished speaking before respectfully and fearfully offering their advice. They are able to follow the king's teachings well and abide correctly by his commands. Such a king acts with true thought and follows good etiquette.
What kind of king cherishes virtuous dharmas? That is, a king who believes in the afterlife. Because of this belief, he is able to understand well the pure or impure karma of the future, and the pleasant or unpleasant results. Because of this understanding, he possesses shame and does not indulge in the three evil deeds of body, speech, and mind. He constantly contemplates giving, cultivating merit, observing precepts, and learning the precepts. Such a king cherishes virtuous dharmas.
What kind of king is good at discerning differences and knowing the kindness done by others? That is, a king who, without delusion, is able to discern the differences in loyalty, skill, and wisdom among his ministers, advisors, national teachers, and officials. He knows whether his ministers possess loyalty, skill, and wisdom, and he knows this truthfully. Those who lack these qualities are lightly regarded and distanced; those who possess them are respected and loved, and he justly accepts them. Moreover, those ministers who are old and frail, who have served and protected him for a long time, even though he knows they now lack power, strength, and courage, he remembers their past kindness and cherishes them with respect and love, without despising them. He does not neglect them in terms of titles, emoluments, meritorious awards, and distributions. Such a king is good at discerning differences and knowing the kindness done by others. What kind of king does not indulge himself and does not act recklessly? That is, a king who does not become immersed in the five desirable sense objects (panchakamaguna), does not indulge in pleasure, and does not delight in enjoyment.
受行。能於時時勖勵方便作所應作勞賚群臣。如是名王不自縱任不行放逸。若王成就如是功德。雖無大府庫無大輔佐無大軍眾。而可歸仰。大王當知。如是十種王之功德。初一名為種姓功德。餘九名為自性功德。云何名為王衰損門。大王當知。王衰損門略有五種。一不善觀察而攝群臣。二雖善觀察而攝群臣無恩妙行縱有非時。三專行放逸不思機務。四專行放逸不守府庫。五專行放逸不修法行。如是五種皆悉名為王衰損門。云何名王不善觀察而攝群臣。謂有國王。于群臣等不能究察不審究察。不能思擇。不審思擇忠信伎藝智慧差別。攝為親侍加以寵愛。厚賜爵祿重賞勛庸。最機密處而相委任。數以軟言現為慰諭。然此群臣所付財寶多有損費。若遇怨敵惡友軍陣彼先退敗。恐懼破散為他所勝。遲留人後奔北無戀。矯行惡策動[虛*予]王政。如是名王不善觀察而攝群臣。
云何名王雖善觀察而攝群臣無恩妙行縱有非時。謂有國王。雖于群臣效能究察能審究察。效能思擇能審思擇忠信伎藝智慧差別攝為親侍。而不寵愛。不如其量具賜爵祿。最機密處亦不委任。不數軟言現相慰諭。後於一時王遇怨敵惡友軍陣。廣說乃至大怖畏事命難現前。爾時于臣方行寵愛。廣說乃至數以軟言而相慰諭。時群臣等共相謂曰。王於今者危
【現代漢語翻譯】 現代漢語譯本：受行。能夠時時勉勵自己，方便地做應該做的事情，慰勞群臣。這樣的國王不放縱自己，不懈怠。如果國王成就這樣的功德，即使沒有大的府庫，沒有大的輔佐，沒有大的軍隊，也可以被依靠。大王您應當知道，這十種國王的功德，第一個稱為種姓功德，其餘九個稱為自性功德。什麼叫做國王衰敗的門徑呢？大王您應當知道，國王衰敗的門徑大概有五種：一是不善於考察就任用群臣；二是雖然善於考察才任用群臣，卻沒有恩惠美好的行為，即使有也錯過了時機；三是專行放逸，不考慮政事；四是專行放逸，不守護府庫；五是專行放逸，不修習法行。這五種都叫做國王衰敗的門徑。什麼叫做國王不善於考察就任用群臣呢？就是說有的國王，對於群臣等不能徹底考察，不能仔細考察，不能思量選擇，不能仔細思量選擇他們的忠誠、技藝、智慧的差別，就任用他們作為親近侍從，加以寵愛，給予豐厚的爵位俸祿，重賞他們的功勞，在最機密的地方委以重任，多次用柔和的言語來安慰他們。然而這些群臣，所交付的財寶多有損失浪費。如果遇到怨敵、惡友、軍陣，他們就先退敗，恐懼潰散，被他人戰勝，遲疑不前，奔逃潰敗毫無留戀，用虛假的策略擾亂王政。這樣的國王就叫做不善於考察就任用群臣。 什麼叫做國王雖然善於考察才任用群臣，卻沒有恩惠美好的行為，即使有也錯過了時機呢？就是說有的國王，雖然對於群臣的才能能夠徹底考察，能夠仔細考察，能夠思量選擇，能夠仔細思量選擇他們的忠誠、技藝、智慧的差別，才任用他們作為親近侍從，卻不寵愛他們，不按照他們的才能給予相應的爵位俸祿，在最機密的地方也不委以重任，不經常用柔和的言語來安慰他們。後來在某個時候，國王遇到怨敵、惡友、軍陣，（此處省略內容）乃至遇到大恐怖的事情，性命危難就在眼前。這時才對群臣施行寵愛，（此處省略內容）乃至多次用柔和的言語來安慰他們。這時群臣們互相說道：『國王現在危
【English Translation】 English version: 'Suffering practice. Being able to encourage oneself at all times, expediently doing what should be done, and rewarding the ministers. Such a king does not indulge himself and is not negligent. If a king achieves such merits, even without a large treasury, great assistants, or a large army, he can be relied upon. Great King, you should know that these ten merits of a king, the first is called the merit of lineage (種姓功德), and the remaining nine are called the merits of self-nature (自性功德). What are called the gateways to the decline of a king? Great King, you should know that there are roughly five gateways to the decline of a king: first, not skillfully observing and then employing ministers; second, although skillfully observing and then employing ministers, there are no kind and wonderful actions, or even if there are, they are untimely; third, indulging in negligence and not considering state affairs; fourth, indulging in negligence and not guarding the treasury; fifth, indulging in negligence and not cultivating the Dharma practice (法行). These five are all called the gateways to the decline of a king. What is called a king not skillfully observing and then employing ministers? It means that some kings, regarding their ministers, cannot thoroughly examine, cannot carefully examine, cannot contemplate and select, cannot carefully contemplate and select the differences in their loyalty, skills, and wisdom, and then employ them as close attendants, adding favor, bestowing generous titles and stipends, heavily rewarding their merits, entrusting them with the most confidential matters, and frequently comforting them with gentle words. However, these ministers often cause losses and waste to the entrusted treasures. If they encounter enemies, evil friends, or military formations, they will retreat and be defeated first, fearfully collapse, be conquered by others, hesitate and lag behind, flee in defeat without any attachment, and use false strategies to disrupt the king's policies. Such a king is called not skillfully observing and then employing ministers.' 'What is called a king skillfully observing and then employing ministers, but without kind and wonderful actions, or even if there are, they are untimely? It means that some kings, although they can thoroughly examine the talents of their ministers, can carefully examine, can contemplate and select, can carefully contemplate and select the differences in their loyalty, skills, and wisdom, and then employ them as close attendants, but do not favor them, do not bestow titles and stipends according to their abilities, do not entrust them with the most confidential matters, and do not frequently comfort them with gentle words. Later, at some point, the king encounters enemies, evil friends, or military formations, (omitted content) even encountering great terrifying events, and the danger of losing his life is imminent. Only then does he show favor to the ministers, (omitted content) and frequently comforts them with gentle words. At this time, the ministers say to each other: 'The king is now in danger.'
迫因緣。方於我等暫行妙行非長久心。知此事已。雖有忠信伎藝智慧隱而不現。如是名王雖善觀察而攝群臣無恩妙行縱有非時。
云何名王專行放逸不思機務。謂有國王。于應和好所作所成機務等事。而不時時獨處空閑。或與智者共正思惟稱量。觀察和好方便。如是于應乖絕所作所成機務等事。于應惠施所作所成機務等事。于應軍陣所作所成機務等事。于應攝受大力朋黨所作所成機務等事。皆不時時獨處空閑。或與智者共正思惟稱量。觀察乖絕方便乃至攝受強黨方便。如是名王專行放逸不思機務。
云何名王專行放逸不守府庫。謂有國王。寡營事業拙營事業。不持事業不觀事業。不禁王門不禁宮門不禁府庫。或於俳優伎樂笑弄倡逸等所。或復耽樂博弈戲等。非量損費所有財寶。如是名王專行放逸不守府庫。云何名王專行放逸不修法行。謂有國王。於世所知柔和淳質。聰慧辯才。得理解脫巧便。無害樂無害法。所有沙門若婆羅門。不能數往禮敬諮詢云何為善云何不善。云何有罪云何無罪。作何等業能致吉祥遠離諸惡。設得聞已亦不勖勵如說修行。不能時時惠施樹福受齋學戒。如是名王專行放逸不修法行。若有國王。成就如是五衰損門。當知此王退失現法后法義利。謂前四門退現法利。最後一門退後法利。
【現代漢語翻譯】 現代漢語譯本 因緣所迫。暫且對我等施行一些小恩小惠，並非長久之計。明白這件事後，即使有忠誠、技藝、智慧之士，也會隱藏起來不顯露。這樣的國王，即使善於觀察，但籠絡群臣沒有恩惠，所施行的恩惠即使有，也不是時候。
什麼樣的國王叫做專行放逸，不考慮國家大事呢？就是說，有的國王，對於應該和好、有所作為、有所成就的國家大事，不經常獨自清靜下來，或者與有智慧的人一起認真思考、衡量，觀察和好的方法。像這樣，對於應該斷絕、有所作為、有所成就的國家大事；對於應該施捨、有所作為、有所成就的國家大事；對於應該用兵、有所作為、有所成就的國家大事；對於應該收服強大的朋黨、有所作為、有所成就的國家大事，都不經常獨自清靜下來，或者與有智慧的人一起認真思考、衡量，觀察斷絕的方法，乃至收服強大朋黨的方法。這樣的國王，就叫做專行放逸，不考慮國家大事。
什麼樣的國王叫做專行放逸，不守護府庫呢？就是說，有的國王，很少經營事業，不善於經營事業，不主持事業，不考察事業，不禁止王宮大門，不禁止後宮大門，不禁止府庫。或者沉迷於俳優、伎樂、嬉笑玩樂等事，或者沉迷於賭博遊戲等事，無節制地耗費所有的財寶。這樣的國王，就叫做專行放逸，不守護府庫。 什麼樣的國王叫做專行放逸，不修習佛法呢？就是說，有的國王，對於世人所知的性情柔和、心地淳樸、聰明有辯才、懂得義理、能夠解脫、善於方便、沒有損害心、喜愛佛法的沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，印度教祭司），不能經常前往禮敬、諮詢，問他們什麼才是善，什麼才是不善；什麼是有罪，什麼是無罪；做什麼樣的行業能夠帶來吉祥，遠離各種罪惡。即使聽到了，也不能勉勵自己按照所說的去修行。不能時常佈施、種福、受齋、學戒。這樣的國王，就叫做專行放逸，不修習佛法。如果有的國王，成就了這五種衰損之門，應當知道這個國王會喪失現世和來世的利益。前面四種衰損之門，會喪失現世的利益，最後一種衰損之門，會喪失來世的利益。
【English Translation】 English version Due to compelling circumstances, they temporarily bestow small favors upon us, but this is not a long-term commitment. Knowing this, even those with loyalty, skill, and wisdom will conceal themselves and not reveal their abilities. Such a king, even if he is good at observation, fails to win over his ministers with kindness, and even if he bestows favors, they are not timely.
What kind of king is called one who indulges in dissipation and does not consider state affairs? It refers to a king who, regarding state affairs that should be reconciled, undertaken, and accomplished, does not frequently seclude himself in quietude, or engage in earnest contemplation and deliberation with wise individuals to observe methods of reconciliation. Similarly, regarding state affairs that should be severed, undertaken, and accomplished; regarding state affairs that should be bestowed, undertaken, and accomplished; regarding state affairs that should involve military deployment, undertaken, and accomplished; regarding state affairs that should involve the acquisition of powerful allies, undertaken, and accomplished, he does not frequently seclude himself in quietude, or engage in earnest contemplation and deliberation with wise individuals to observe methods of severance, and so on, up to methods of acquiring powerful allies. Such a king is called one who indulges in dissipation and does not consider state affairs.
What kind of king is called one who indulges in dissipation and does not guard the treasury? It refers to a king who engages in few enterprises, is unskilled in managing enterprises, does not uphold enterprises, does not inspect enterprises, does not restrict the palace gates, does not restrict the harem gates, and does not restrict the treasury. Or he indulges in jesters, music, laughter, and amusement, or he indulges in gambling and games, squandering all his wealth without measure. Such a king is called one who indulges in dissipation and does not guard the treasury. What kind of king is called one who indulges in dissipation and does not cultivate the Dharma? It refers to a king who, regarding Śrāmaṇas (Śrāmaṇa, wandering ascetics) or Brāhmaṇas (Brāhmaṇa, priests in Hinduism) known in the world to be gentle, pure in nature, intelligent, eloquent, understanding of principles, capable of liberation, skilled in expedient means, without harmful intent, and fond of the Dharma, does not frequently go to pay respects and inquire, asking them what is good and what is not good; what is sinful and what is not sinful; what kind of actions can bring good fortune and keep one away from all evils. Even if he hears these things, he does not encourage himself to practice according to what is said. He cannot frequently give alms, plant blessings, observe fasts, and learn precepts. Such a king is called one who indulges in dissipation and does not cultivate the Dharma. If a king possesses these five gates of decline, know that this king will lose the benefits of both this life and the next. The first four gates of decline will cause the loss of benefits in this life, and the last gate of decline will cause the loss of benefits in the next life.
云何名為王方便門。大王當知。王方便門略有五種。何等為五。一善觀察攝受群臣。二能以時行恩妙行。三無放逸專思機務。四無放逸善守府庫。五無放逸專修法行。
云何名王能善觀察攝受群臣。謂有國王。于群臣等效能究察能審究察。效能思擇能審思擇。忠信伎藝智慧差別。攝為親侍。如是名王能善觀察攝受群臣。
云何名王能善以時行恩妙行。謂有國王。于諸群臣善觀察已。攝為親侍。加以寵愛。隨其度量厚賜爵祿重賞勛庸。最機密處而相委任。數以軟言現相慰諭。彼於一時。王遇怨敵惡友軍陣大怖畏事命難現前。即便罄竭顯示忠信伎藝智慧。如是名王能善以時行恩妙行。
云何名王無有放逸專思機務。謂有國王。于應和好所作所成機務等事。能於時時獨處空閑。或與智者共正思惟稱量。觀察和好方便。如是于應乖絕所作所成機務等事。于應惠施所作所成機務等事。于應軍陣所作所成機務等事。于應攝受大力朋黨所作所成機務等事。皆能時時獨處空閑。或與智者共正思惟稱量。觀察乖絕方便乃至攝受強黨方便。如是名王無有放逸專思機務。
云何名王無有放逸善守府庫。謂有國王。廣營事業巧營事業。善持事業善觀事業。善禁王門善禁宮門善禁府庫。又于俳優妓樂笑弄倡逸等所
【現代漢語翻譯】 現代漢語譯本： 什麼是王方便門？大王您應當知道，王方便門大致有五種。是哪五種呢？一是善於觀察和接納群臣，二是能適時施行恩惠和巧妙的措施，三是不放縱懈怠，專心思考國家事務，四是不放縱懈怠，妥善守護府庫，五是不放縱懈怠，專心修習佛法。
什麼是國王能夠善於觀察和接納群臣？就是說，有的國王對於群臣的才能品效能夠徹底考察，能夠審慎考察，能夠思考選擇，能夠審慎選擇，對於他們的忠誠、技藝、智慧的差別，加以接納，作為親近的侍從。這樣的國王就叫做能夠善於觀察和接納群臣。
什麼是國王能夠善於適時施行恩惠和巧妙的措施？就是說，有的國王對於各位群臣善於觀察之後，接納為親近的侍從，加以寵愛，根據他們的能力大小，給予豐厚的爵位俸祿，重重地賞賜他們的功勞，在最機密的地方委以重任，經常用溫和的言語來安慰他們。當他們在某個時候，國王遭遇怨敵、惡友、軍隊陣勢等巨大的恐怖事件，性命危難就在眼前的時候，他們就會竭盡全力，展現自己的忠誠、技藝和智慧。這樣的國王就叫做能夠善於適時施行恩惠和巧妙的措施。
什麼是國王沒有放縱懈怠，專心思考國家事務？就是說，有的國王對於應該和好、所作所成的國家事務等等，能夠在時時獨自一人在空閑的地方，或者與有智慧的人共同認真地思考衡量，觀察和好的方法。同樣，對於應該斷絕、所作所成的國家事務等等，對於應該施捨、所作所成的國家事務等等，對於應該用兵佈陣、所作所成的國家事務等等，對於應該接納強大的朋黨、所作所成的國家事務等等，都能夠時時獨自一人在空閑的地方，或者與有智慧的人共同認真地思考衡量，觀察斷絕的方法，乃至接納強大朋黨的方法。這樣的國王就叫做沒有放縱懈怠，專心思考國家事務。
什麼是國王沒有放縱懈怠，妥善守護府庫？就是說，有的國王，廣泛經營事業，巧妙經營事業，妥善保持事業，善於觀察事業，嚴密把守王宮大門，嚴密把守宮殿大門，嚴密把守府庫。並且對於俳優、歌舞、嬉笑玩樂、倡導放縱的地方
【English Translation】 English version: What is called the 'King's Expedient Door'? Great King, you should know that the King's Expedient Door roughly has five aspects. What are these five? First, skillfully observing and accepting ministers. Second, being able to timely bestow favors and subtle actions. Third, being without negligence, focusing intently on state affairs. Fourth, being without negligence, carefully guarding the treasury. Fifth, being without negligence, diligently cultivating the Dharma.
What is called a king being able to skillfully observe and accept ministers? It means that a king is able to thoroughly examine the talents and character of his ministers, able to carefully investigate, able to contemplate and select, able to carefully choose, discerning the differences in their loyalty, skills, and wisdom, and accepting them as close attendants. Such a king is called one who can skillfully observe and accept ministers.
What is called a king being able to skillfully bestow favors and subtle actions in a timely manner? It means that a king, after skillfully observing his ministers, accepts them as close attendants, showing them favor and love, generously bestowing titles and stipends according to their abilities, heavily rewarding their merits, and entrusting them with the most confidential matters. He frequently comforts them with gentle words. When, at some point, the king encounters enemies, evil friends, military formations, or great fears, and his life is in imminent danger, they will exert all their strength, displaying their loyalty, skills, and wisdom. Such a king is called one who can skillfully bestow favors and subtle actions in a timely manner.
What is called a king being without negligence, focusing intently on state affairs? It means that a king, regarding matters of state that should be reconciled, accomplished, or achieved, is able to, at all times, be alone in a quiet place, or together with wise individuals, carefully contemplate and deliberate, observing the means of reconciliation. Similarly, regarding matters of state that should be severed, accomplished, or achieved, regarding matters of state that should be bestowed, accomplished, or achieved, regarding matters of state that should involve military formations, accomplished, or achieved, regarding matters of state that should involve accepting powerful allies, accomplished, or achieved, he is able to, at all times, be alone in a quiet place, or together with wise individuals, carefully contemplate and deliberate, observing the means of severance, up to the means of accepting powerful allies. Such a king is called one who is without negligence, focusing intently on state affairs.
What is called a king being without negligence, carefully guarding the treasury? It means that a king extensively manages affairs, skillfully manages affairs, properly maintains affairs, skillfully observes affairs, strictly guards the royal gates, strictly guards the palace gates, strictly guards the treasury. Furthermore, regarding jesters, musicians, laughter and amusement, and places that promote indulgence
。不以非量而費財寶。亦不耽樂博弈戲等。如是名王無有放逸善守府庫。云何名王無有放逸專修法行。謂有國王。於世所知柔和淳質。聰慧辯才。得理解脫巧便。無害樂無害法。所有沙門若婆羅門。而能數往禮敬。諮詢云何為善云何不善。何等有罪何等無罪。作何等業能致吉祥遠離諸惡。既得聞已善能勖勵如說修行。亦能時時惠施樹福受齋學戒。如是名王無有放逸專修法行。若有國王成就如是五方便門。當知此王不退現法后法義利。謂前四門不退現法所有義利。最後一門不退後法所有義利。云何名為王可愛法。大王當知。略有五種。諸王可愛可樂可欣可意之法。何等為五。一世所敬愛。二自在增上。三能摧怨敵。四善攝養身。五能往善趣。如是五種。是王可愛可樂可欣可意之法。
云何能引王可愛法。大王當知。略有五種能引諸王可愛之法。何等為五。一恩養世間。二英勇具足。三善權方便。四正受境界。五勤修法行。
云何名王恩養世間。謂有國王。性本知足於財寶門。為性謹慎不邪貪著。如其所應積集財寶不廣營求。又有國王。性無貪吝。成就無貪白凈之法。以自所有庫藏珍財。隨力隨能給施一切貧窮孤露。又有國王。柔和忍辱多以軟言曉諭國界。於時時間隨其所應分賞爵祿。終不以彼非所能業惡業
【現代漢語翻譯】 現代漢語譯本：不以不適當的方式浪費財物，也不沉迷於賭博遊戲等。這樣的國王被稱為沒有放逸，善於守護國庫。什麼樣的國王被稱為沒有放逸，專心修行佛法呢？就是說，有的國王，在世人眼中溫和純樸，聰明有辯才，能夠理解事理並從中解脫，善於運用各種方法，愛好和平不損害他人。對於那些經常前來禮敬並請教的沙門（出家修道者）或婆羅門（古印度祭司），他會諮詢什麼是善，什麼是不善，什麼是有罪，什麼是無罪，做什麼樣的行為能夠帶來吉祥，遠離各種邪惡。聽取他們的教誨后，他會努力按照所說的去修行，也能時常佈施，培植福德，受持齋戒，學習戒律。這樣的國王被稱為沒有放逸，專心修行佛法。如果一個國王具備了這五種方便之門，應當知道這位國王不會失去現世和來世的利益。前面四種方便之門使他不失去現世的利益，最後一種方便之門使他不失去來世的利益。什麼叫做國王喜愛的法呢？大王您應當知道，大概有五種法是諸位國王喜愛、樂意、欣悅、滿意的。是哪五種呢？一是受世人尊敬愛戴，二是擁有自由和權力，三是能夠戰勝敵人，四是能夠好好保養身體，五是能夠前往善道。這五種法，是國王喜愛、樂意、欣悅、滿意的。 什麼樣的行為能夠引來國王喜愛的法呢？大王您應當知道，大概有五種行為能夠引來諸位國王喜愛的法。是哪五種呢？一是恩惠養育世人，二是英勇無畏，三是善於運用權謀和方法，四是正確地享受境界，五是勤奮地修行佛法。 什麼叫做國王恩惠養育世人呢？就是說，有的國王，天性知足，對於財寶方面，天性謹慎，不邪惡地貪戀執著。按照應有的方式積聚財寶，不廣泛地去營求。又有國王，天性沒有貪婪吝嗇，成就了沒有貪婪的清凈之法。用自己所有的庫藏珍寶，儘自己的力量和能力，給予一切貧窮孤獨的人。又有國王，性格柔和忍辱，多用溫和的言語曉諭國境之內的人民。在適當的時候，按照他們的情況分賞爵位和俸祿，始終不讓他們做那些他們不能勝任的惡業。
【English Translation】 English version: He does not waste wealth and treasures in inappropriate ways, nor does he indulge in gambling games and the like. Such a king is called non-negligent and good at guarding the treasury. What kind of king is called non-negligent and dedicated to practicing the Dharma? That is to say, there is a king who is known in the world to be gentle and pure, intelligent and eloquent, able to understand and be liberated from reason, skilled in using various methods, loving peace and not harming others. For those Shramanas (ascetics) or Brahmanas (ancient Indian priests) who frequently come to pay respects and ask for advice, he will inquire about what is good and what is not good, what is sinful and what is not sinful, and what kind of actions can bring good fortune and stay away from all evils. After listening to their teachings, he will strive to practice as they say, and will also often give alms, cultivate merits, observe fasts, and learn precepts. Such a king is called non-negligent and dedicated to practicing the Dharma. If a king possesses these five expedient doors, it should be known that this king will not lose the benefits of the present and future lives. The first four expedient doors prevent him from losing the benefits of the present life, and the last expedient door prevents him from losing the benefits of the future life. What is called the Dharma beloved by the king? Your Majesty should know that there are roughly five kinds of Dharma that are loved, liked, rejoiced, and satisfied by all kings. What are the five? First, to be respected and loved by the world, second, to have freedom and power, third, to be able to defeat enemies, fourth, to be able to take good care of the body, and fifth, to be able to go to good realms. These five are the Dharma that the king loves, likes, rejoices, and is satisfied with. What kind of behavior can attract the Dharma beloved by the king? Your Majesty should know that there are roughly five kinds of behavior that can attract the Dharma beloved by all kings. What are the five? First, to be kind and nurture the world, second, to be brave and fearless, third, to be good at using strategies and methods, fourth, to correctly enjoy the realm, and fifth, to diligently practice the Dharma. What is called the king's kindness in nurturing the world? That is to say, there is a king who is naturally content, and in terms of wealth and treasures, is naturally cautious and does not covet and cling to them in an evil way. He accumulates wealth and treasures in the proper way, without extensively seeking them. There is also a king who is naturally without greed and stinginess, and has achieved the pure Dharma of non-greed. He uses all his treasury treasures to give to all the poor and lonely according to his strength and ability. There is also a king who is gentle and patient, and often uses gentle words to instruct the people within the borders. At appropriate times, he distributes titles and salaries according to their circumstances, and never lets them do those evil deeds that they cannot handle.
重業役任群臣。諸有違犯可矜恕罪。即便矜恕。諸有違犯不可恕罪。以實以時如理治罰。如是名王以正化法恩養世間。由王受行如是恩養世間法故。遂感世間之所敬愛。
云何名王英勇具足。謂有國王。計策無惰武略圓滿。未降伏者而降伏之。已降伏者而攝護之。廣營事業如前乃至不甚耽樂博弈戲等。又善觀察應與不應(與勤)于僚庶應刑罰者正刑罰之。應攝養者正攝養之。如是名王英勇具足。由王受行如是英勇具足法故。遂能感得自在增上。
云何名王善權方便。謂有國王。于應和好所作所成機務等事。如前乃至於應攝受大力朋黨所作所成機務等事。能正了知和好方便乃至攝受強黨方便。如是名王善權方便。由王受行如是善權方便法故。遂能摧伏所有怨敵。
云何名王正受境界。謂有國王。善能籌量府庫增減。不奢不吝平等自處。清正受用眾雜受用勝妙受用。隨其時候所宜受用。與諸臣佐親屬受用。在於勝處而為受用。奏諸伎樂而為受用。無有愆失而為受用。無愆失者謂疾惱時。應食所宜避所不宜。于康豫時消已方食。若食未消或食而利。皆不應食。應共食者正現在前。不應獨食精妙上味。詭擯餘人。如是名王正受境界。由王受行如是正受境界法故。遂能善巧攝養自身。
云何名王勤修法
【現代漢語翻譯】 現代漢語譯本： 委任群臣以重要的職務。對於那些違犯了可以寬恕的罪行的，就寬恕他們。對於那些違犯了不可寬恕的罪行的，根據事實和時機，依法進行懲罰。這樣的國王以正法教化，恩惠養育世間。由於國王奉行這樣的恩養世間之法，就能感得世間的敬愛。 什麼樣的國王才算英勇具足呢？就是說，有的國王，計謀沒有懈怠，武略圓滿。對於沒有降伏的，就去降伏他們；對於已經降伏的，就去攝護他們。廣泛經營事業，如前所述，乃至不怎麼沉迷於賭博遊戲等。又善於觀察應該給予和不應該給予（與勤勉），對於僚屬中應該判處刑罰的，公正地判處刑罰；對於應該攝受供養的，公正地攝受供養。這樣的國王才算英勇具足。由於國王奉行這樣的英勇具足之法，就能感得自在增上。 什麼樣的國王才算善於權變呢？就是說，有的國王，對於應該和好、所作所成之機務等事，如前所述，乃至對於應該攝受大力朋黨、所作所成之機務等事，能夠正確地瞭解和好的方法，乃至攝受強大黨羽的方法。這樣的國王才算善於權變。由於國王奉行這樣的善於權變之法，就能摧伏所有的怨敵。 什麼樣的國王才算正確地享受境界呢？就是說，有的國王，善於籌劃府庫的增減，不奢侈也不吝嗇，平等地對待自己。清凈地受用，眾多地受用，殊勝美妙地受用。隨著時節，適宜地受用。與各位臣佐親屬一起受用。在殊勝的地方進行受用。演奏各種音樂進行受用。沒有過失地進行受用。沒有過失指的是在生病的時候，應該吃適宜的食物，避開不適宜的食物。在健康的時候，消化了才吃。如果食物沒有消化，或者吃了有益處，都不應該吃。應該一起吃飯的人，要讓他們在面前。不應該獨自享用美味佳餚，欺騙排斥其他人。這樣的國王才算正確地享受境界。由於國王奉行這樣的正確享受境界之法，就能巧妙地調養自身。 什麼樣的國王才算勤修法呢？
【English Translation】 English version: He appoints ministers to important duties. Those who have committed offenses that can be forgiven are forgiven. Those who have committed offenses that cannot be forgiven are punished according to the facts and the time, and in accordance with the law. Such a king transforms the world with the righteous Dharma and nourishes it with kindness. Because the king practices such Dharma of nourishing the world with kindness, he gains the respect and love of the world. What kind of king is considered to be fully courageous? It means that some kings have plans that are not lazy and their martial strategies are complete. Those who have not surrendered are subdued, and those who have surrendered are protected. He extensively manages affairs, as mentioned before, and does not indulge much in gambling games, etc. He also carefully observes what should be given and what should not be given (and is diligent). Those among the officials who should be punished are justly punished; those who should be supported are justly supported. Such a king is considered to be fully courageous. Because the king practices such Dharma of being fully courageous, he can gain freedom and increase. What kind of king is considered to be skilled in expedient means? It means that some kings, regarding matters such as reconciliation, what has been done and achieved, and affairs of state, as mentioned before, and even regarding matters such as supporting powerful allies, what has been done and achieved, and affairs of state, are able to correctly understand the means of reconciliation and even the means of supporting strong parties. Such a king is considered to be skilled in expedient means. Because the king practices such Dharma of being skilled in expedient means, he can subdue all enemies. What kind of king is considered to be rightly enjoying the realm? It means that some kings are good at planning the increase and decrease of the treasury, are neither extravagant nor stingy, and treat themselves equally. He enjoys purely, enjoys in abundance, and enjoys superbly and wonderfully. He enjoys according to the seasons and what is appropriate. He enjoys with his ministers and relatives. He enjoys in excellent places. He enjoys by playing various musical instruments. He enjoys without fault. 'Without fault' refers to when he is sick, he should eat what is suitable and avoid what is unsuitable. When he is healthy, he eats only after digestion. If the food has not been digested, or if eating is beneficial, he should not eat. Those who should eat together should be present. He should not enjoy delicious food alone, deceiving and excluding others. Such a king is considered to be rightly enjoying the realm. Because the king practices such Dharma of rightly enjoying the realm, he can skillfully nourish himself. What kind of king is considered to be diligently cultivating the Dharma?
行。謂有國王。具足凈信戒聞舍慧。云何名王具足凈信。謂有國王。信解他世。信解當來凈不凈業及愛非愛果與異熟。如是名王具足凈信。
云何名王具足凈戒。謂有國王。遠離殺生及不與取淫慾邪行妄語飲酒諸放逸處。如是名王具足凈戒。
云何名王具足凈聞。謂有國王。于現法義於後法義。及於現法后法等義。眾妙法門善聽善受習誦通利。專意研究善見善達。如是名王具足凈聞。
云何名王具足凈舍。謂有國王。雖在慳垢所纏眾中。心恒清凈遠離慳垢。而處居家常行棄捨舒手樂施。好興祠福惠舍圓滿。于佈施時常樂平等。如是名王具足凈舍云何名王具足凈慧。謂有國王。如實了知善不善法有罪無罪修與不與勝劣黑白。于廣分別諸緣生法亦如實知。縱令失念生惡貪慾瞋恚忿恨。覆惱慳嫉幻誑諂曲。無慚無愧惡欲惡見。而心覺悟並不堅住。如是名王具足凈慧。如是名王勤修法行。由王受行此法行故。能往善趣。如是五種能引發王可愛之法。能引諸王現法后法所有利益。謂初四種能引發王現法利益。最後一種能引發王后法利益。
複次大王當知。我已略說王之過失。王之功德。王衰損門。王方便門。王可愛法。及能引發王可愛法。是故大王應當修學。王之過失宜當遠離。王之功德宜當修習。王
【現代漢語翻譯】 現代漢語譯本：佛說，有一種國王，具足清凈的信心、戒律、聞法、佈施和智慧。什麼叫做國王具足清凈的信心呢？就是說，這位國王相信有來世，相信未來會有清凈或不清凈的業，以及可愛或不可愛的果報和異熟果報。這就叫做國王具足清凈的信心。 什麼叫做國王具足清凈的戒律呢？就是說，這位國王遠離殺生、不偷盜、不邪淫、不說謊、不飲酒以及各種放逸之處。這就叫做國王具足清凈的戒律。 什麼叫做國王具足清凈的聞法呢？就是說，這位國王對於現世的意義、對於來世的意義，以及對於現世和來世的各種意義，能夠很好地聽聞、很好地接受、學習、背誦並且通達明瞭。專心致志地研究，能夠很好地理解和通達。這就叫做國王具足清凈的聞法。 什麼叫做國王具足清凈的佈施呢？就是說，這位國王雖然身處被慳吝和污垢所纏繞的眾人之中，內心卻始終保持清凈，遠離慳吝和污垢。身處居家，卻經常實行佈施，樂於施捨，喜歡興辦祭祀和福利事業，惠施圓滿。在佈施的時候，常常樂於平等對待。這就叫做國王具足清凈的佈施。 什麼叫做國王具足清凈的智慧呢？就是說，這位國王能夠如實地瞭解什麼是善法，什麼是不善法，什麼是有罪的，什麼是無罪的，什麼是應該修習的，什麼是不應該修習的，什麼是殊勝的，什麼是低劣的，什麼是黑色的，什麼是白色的。對於廣泛分別的各種因緣生法，也能夠如實地瞭解。即使偶爾因為失念而生起惡意的貪慾、嗔恚、忿恨，以及覆蓋、惱害、慳吝、嫉妒、虛幻、欺騙、諂媚、彎曲，沒有慚愧心，以及惡意的慾望和惡意的見解，內心也能覺悟，並且不會執著不放。這就叫做國王具足清凈的智慧。這樣的國王，就叫做勤奮修習佛法的國王。由於國王奉行這些佛法，就能夠前往善道。這五種品德能夠引發國王的可愛之處，能夠引導各位國王獲得現世和來世的所有利益。其中前四種品德能夠引發國王現世的利益，最後一種品德能夠引發國王來世的利益。 此外，大王您應當知道，我已經簡略地說明了國王的過失、國王的功德、國王衰敗的途徑、國王方便行事的途徑、國王的可愛之處，以及能夠引發國王可愛之處的方法。因此，大王您應當修學，國王的過失應當遠離，國王的功德應當修習。
【English Translation】 English version: The Buddha said, 'There is a king who possesses pure faith, precepts, learning, generosity, and wisdom. What is meant by a king possessing pure faith? It means that the king believes in the afterlife, believes that in the future there will be pure or impure karma, and the corresponding agreeable or disagreeable results and their maturation. This is called a king possessing pure faith.' 'What is meant by a king possessing pure precepts? It means that the king refrains from killing, stealing, sexual misconduct, lying, drinking alcohol, and all places of negligence. This is called a king possessing pure precepts.' 'What is meant by a king possessing pure learning? It means that the king, regarding the meaning of the present Dharma, the meaning of the future Dharma, and the meaning of both present and future Dharma, listens well, receives well, learns, recites, and thoroughly understands the wonderful Dharma teachings. He studies with focused intention, understands well, and comprehends well. This is called a king possessing pure learning.' 'What is meant by a king possessing pure generosity? It means that the king, although surrounded by people entangled in stinginess and defilements, constantly maintains a pure heart, far from stinginess and defilements. While living at home, he constantly practices generosity, enjoys giving, likes to promote sacrificial offerings and welfare, and his generosity is complete. When giving, he always delights in equality. This is called a king possessing pure generosity.' 'What is meant by a king possessing pure wisdom? It means that the king truly knows what is good and what is not good, what is sinful and what is not sinful, what should be cultivated and what should not be cultivated, what is superior and what is inferior, what is dark and what is white. He also truly knows the various conditioned dharmas that arise from causes and conditions. Even if, due to forgetfulness, evil greed, hatred, anger, resentment, covering, vexation, stinginess, jealousy, illusion, deceit, flattery, crookedness, shamelessness, lack of remorse, evil desires, and evil views arise, his mind awakens and does not cling to them. This is called a king possessing pure wisdom. Such a king is called a king who diligently cultivates the Dharma. Because the king practices these Dharmas, he can go to good realms. These five qualities can evoke the king's lovableness and can guide all kings to obtain all the benefits of the present and future. The first four qualities can evoke the king's present benefits, and the last quality can evoke the king's future benefits.' 'Furthermore, Great King, you should know that I have briefly explained the faults of a king, the merits of a king, the ways of a king's decline, the ways of a king's expedient actions, the lovableness of a king, and the methods that can evoke the lovableness of a king. Therefore, Great King, you should study and learn. The faults of a king should be avoided, and the merits of a king should be cultivated.'
衰損門宜當遠離。王方便門宜當修學。王可愛法宜當希慕。能引發王可愛之法宜當受行。大王若能如是修學。當獲一切利益安樂。
複次如說生苦。乃至略說五取蘊苦。云何生苦。當知此苦由五種相。謂眾苦所隨故。粗重所隨故。眾苦所依故。煩惱所依故。不隨所欲離別法故。云何眾苦所隨故苦。謂生那落迦及一向苦餓鬼趣中。若於胎生卵生生時。種種憂苦之所隨逐故。名眾苦所隨故苦。云何粗重所隨故苦。謂三界諸行為煩惱品粗重所隨。性不調柔不自在轉。由此隨逐三界有情諸行生起。故名粗重所隨故苦。
云何眾苦所依故苦。謂衰老等眾苦差別之所依故。
云何煩惱所依故苦。謂受生已。于愛境愛于瞋境瞋。于癡境癡。由是因緣住不寂靜惛蕩身心不安隱苦。故名煩惱所依故苦。
云何不隨所欲離別法故苦。謂諸有情生者皆死生必殞沒。所有壽命死為邊際死為終極。如是等事非其所愛。由此因緣唯受眾苦。是以不隨所欲離別法故說生為苦云何老苦。當知亦由五相。謂於五處衰退故苦。一盛色衰退故。二氣力衰退故。三諸根衰退故。四受用境界衰退故。五壽量衰退故云何病苦。當知病苦亦由五相。一身性變壞故。二憂苦增長多住故。三于可意境不喜受用故。四于不可意境非其所欲強受用故。
【現代漢語翻譯】 現代漢語譯本： 應當遠離導致衰敗的法門，應當修學通往王道的法門，應當渴慕令人喜愛的法，應當奉行能夠引發令人喜愛的法的行為。大王如果能夠這樣修學，就能獲得一切利益和安樂。
其次，如經中所說，有生之苦，乃至簡略地說五取蘊之苦。什麼是生苦？應當知道這種苦由五種相狀構成：被眾苦所跟隨，被粗重所跟隨，是眾苦所依賴的，是煩惱所依賴的，以及不隨自己意願的離別之法。什麼是被眾苦所跟隨的苦？指的是生於那落迦（Naraka，地獄）以及一直受苦的餓鬼道中，或者胎生、卵生之類眾生在出生時，被種種憂愁痛苦所纏繞，所以稱為被眾苦所跟隨的苦。什麼是被粗重所跟隨的苦？指的是三界中的一切行為都被煩惱品的粗重所跟隨，其性質不調柔，不能自在運轉。因此，這種粗重跟隨三界有情眾生的行為生起，所以稱為被粗重所跟隨的苦。
什麼是眾苦所依賴的苦？指的是衰老等各種痛苦差別所依賴的。
什麼是煩惱所依賴的苦？指的是眾生在受生之後，對於所愛的境界產生愛戀，對於憎恨的境界產生憎恨，對於愚癡的境界產生愚癡。由於這種因緣，身心不得安寧，昏沉動盪，不得安穩，所以稱為煩惱所依賴的苦。
什麼是不隨自己意願的離別之法所導致的苦？指的是一切有情眾生，生下來就必然會死亡，生就必然會消亡，所有的壽命都以死亡為邊際，以死亡為終結。這些事情都不是他們所喜愛的，因此只能承受各種痛苦。所以說，由於不隨自己意願的離別之法，所以說生是苦。什麼是老苦？應當知道老苦也由五種相狀構成：在五個方面衰退而導致的苦。一是盛美的容色衰退，二是氣力衰退，三是諸根衰退，四是受用境界衰退，五是壽命衰退。什麼是病苦？應當知道病苦也由五種相狀構成：一是身體性質變壞，二是憂愁痛苦增長且持續存在，三是不喜歡受用可意的境界，四是對於不可意的境界，即使不情願也必須勉強接受。
【English Translation】 English version: One should keep far away from the gates of decline. One should cultivate the gates of royal convenience. One should aspire to the beloved Dharma of the King. One should practice that which can bring forth the beloved Dharma of the King. Great King, if you can cultivate in this way, you will obtain all benefits and happiness.
Furthermore, as it is said, there is the suffering of birth, and even briefly, the suffering of the five aggregates of clinging. What is the suffering of birth? Know that this suffering is constituted by five aspects: being accompanied by various sufferings, being accompanied by heaviness, being the basis of various sufferings, being the basis of afflictions, and being the law of separation that does not accord with one's wishes. What is the suffering of being accompanied by various sufferings? It refers to being born in Naraka (hell) and in the realm of hungry ghosts where suffering is constant, or when beings born from wombs or eggs are pursued by various sorrows and sufferings at the time of birth. Therefore, it is called the suffering of being accompanied by various sufferings. What is the suffering of being accompanied by heaviness? It refers to all actions in the three realms being accompanied by the heaviness of the category of afflictions, their nature being not gentle and not freely moving. Because of this, the arising of the actions of sentient beings in the three realms is accompanied. Therefore, it is called the suffering of being accompanied by heaviness.
What is the suffering of being the basis of various sufferings? It refers to being the basis of the differences of various sufferings such as aging and so on.
What is the suffering of being the basis of afflictions? It refers to, after being born, loving what is loved, hating what is hated, and being deluded about what is deluded. Because of this cause, one dwells in restlessness, with a darkened and agitated body and mind, and suffers from insecurity. Therefore, it is called the suffering of being the basis of afflictions.
What is the suffering of the law of separation that does not accord with one's wishes? It refers to all sentient beings who are born inevitably dying, and birth inevitably perishing. All life has death as its boundary and death as its ultimate end. These things are not what they love. Because of this cause, they only receive various sufferings. Therefore, because of the law of separation that does not accord with one's wishes, birth is said to be suffering. What is the suffering of aging? Know that the suffering of aging is also constituted by five aspects: suffering due to decline in five areas. First, the decline of beautiful complexion. Second, the decline of strength. Third, the decline of the faculties. Fourth, the decline of enjoyment of objects. Fifth, the decline of lifespan. What is the suffering of illness? Know that the suffering of illness is also constituted by five aspects: First, the change and deterioration of the body's nature. Second, the increase and prolonged duration of sorrow and suffering. Third, not enjoying pleasant objects. Fourth, being forced to endure unpleasant objects against one's will.
五能令命根速離壞故。
云何死苦。當知此苦亦由五相。一離別所愛盛財寶故。二離別所愛盛朋友故。三離別所愛盛眷屬故。四離別所愛盛自身故。五于命終時備受種種極重憂苦故。
云何怨憎會苦。當知此苦亦由五相。一與彼會生憂苦故。二治罰畏所依止故。三惡名畏所依止故。四苦逼迫命終怖畏所依止故。五越正法惡趣怖畏所依止故云何愛別離苦。當知此苦亦由五相。謂不與彼會生愁惱故。由此因緣生愁嘆故。由此因緣身擾惱故。念彼眾德思戀因緣意熱惱故。應受用等有所闕故。如愛別離苦。求不得苦當知亦爾。
云何五取蘊苦。當知此苦亦由五相。謂生苦器故。依生苦器故。苦苦器故。壞苦器故。行苦性故。
複次依行差別建立三士。謂下中上。無自利行無利他行。名為下士。有自利行無利他行。有利他行無自利行。名為中士。有自利行有利他行。名為上士。復有四種補特伽羅。或有行惡而非樂惡。或有樂惡而非行惡。或有行惡亦復樂惡。或非行惡亦非樂惡。若信諸惡能感當來非愛果報。由失念故。或放逸故。近惡友故。造作惡行。是名行惡而非樂惡。若先世來串習惡故。喜樂諸惡惡欲所牽。彼由親近善丈夫故。聞正法故。如理作意為依止故。見諸惡行能感當來非愛果報。自勉自勵遠
【現代漢語翻譯】 現代漢語譯本： 五種原因能使命根迅速離散壞滅：
什麼是死苦？應當知道這種痛苦也有五種表現。一是與所愛的眾多財寶分離；二是與所愛的眾多朋友分離；三是與所愛的眾多眷屬分離；四是與所愛的自身分離；五是在臨命終時，備受種種極其沉重的憂愁痛苦。
什麼是怨憎會苦？應當知道這種痛苦也有五種表現。一是與怨憎者相會而產生憂愁痛苦；二是害怕受到懲罰；三是害怕惡名；四是受苦逼迫，害怕死亡；五是違背正法，害怕墮入惡趣。什麼是愛別離苦？應當知道這種痛苦也有五種表現。即不與所愛者相會而產生愁惱；由此因緣而產生愁嘆；由此因緣而身心擾惱；憶念所愛者的眾多優點，因思戀而內心熱惱；應受用的東西有所欠缺。愛別離苦如此，求不得苦也應當知道是這樣。
什麼是五取蘊苦？應當知道這種痛苦也有五種表現。即是產生痛苦的工具；是依靠產生痛苦的工具；是苦苦的工具；是壞苦的工具；具有行苦的性質。
再次，依據行為的差別建立三種人，即下士、中士和上士。沒有自利行為也沒有利他行為，稱為下士。有自利行為而沒有利他行為，或者有利他行為而沒有自利行為，稱為中士。有自利行為也有利他行為，稱為上士。又有四種補特伽羅（人）。有的人做惡事但不喜歡惡事，有的人喜歡惡事但不做惡事，有的人做惡事也喜歡惡事，有的人不做惡事也不喜歡惡事。如果相信各種惡行能感得未來不喜愛的果報，由於失去正念的緣故，或者放逸的緣故，或者親近惡友的緣故，造作惡行，這叫做做惡事但不喜歡惡事。如果前世以來串習惡事，喜歡並樂於各種惡事，被惡欲所牽引，但他由於親近善良的人，聽聞正法，如理作意為依靠，見到各種惡行能感得未來不喜愛的果報，自己勉勵自己遠離惡事。
【English Translation】 English version: Five things can cause the life force to quickly depart and decay:
What is the suffering of death? Know that this suffering also has five aspects. First, separation from beloved and abundant treasures. Second, separation from beloved and abundant friends. Third, separation from beloved and abundant relatives. Fourth, separation from the beloved self. Fifth, at the time of death, enduring all kinds of extremely heavy sorrow and suffering.
What is the suffering of meeting with those you hate? Know that this suffering also has five aspects. First, meeting with those you hate causes sorrow and suffering. Second, fear of punishment. Third, fear of a bad reputation. Fourth, being oppressed by suffering and fearing death. Fifth, transgressing the right Dharma and fearing falling into evil realms. What is the suffering of separation from those you love? Know that this suffering also has five aspects. That is, not meeting with those you love causes sorrow and distress. Because of this cause, sorrowful sighs arise. Because of this cause, the body and mind are disturbed. Recalling the many virtues of those you love, the mind is inflamed with longing. There is a lack of things that should be enjoyed. The suffering of separation from those you love is like this, and the suffering of not getting what you want should also be understood in the same way.
What is the suffering of the five aggregates of clinging (五取蘊, Wǔ qǔ yùn)? Know that this suffering also has five aspects. That is, they are the instruments for producing suffering. They are the instruments that rely on producing suffering. They are the instruments of suffering upon suffering. They are the instruments of the suffering of decay. They have the nature of the suffering of conditioned existence (行苦, Xíng kǔ).
Furthermore, based on the differences in actions, three types of people are established, namely, the inferior, the middling, and the superior. One who has neither self-benefiting actions nor other-benefiting actions is called an inferior person. One who has self-benefiting actions but no other-benefiting actions, or who has other-benefiting actions but no self-benefiting actions, is called a middling person. One who has both self-benefiting actions and other-benefiting actions is called a superior person. There are also four kinds of individuals (補特伽羅, Bǔ tè qié luó). Some do evil deeds but do not delight in evil. Some delight in evil but do not do evil deeds. Some do evil deeds and also delight in evil. Some neither do evil deeds nor delight in evil. If one believes that various evil deeds can bring about undesirable consequences in the future, but due to loss of mindfulness, or due to negligence, or due to associating with bad friends, one commits evil deeds, this is called doing evil deeds but not delighting in evil. If, from past lives, one has become accustomed to evil deeds, and delights in various evils, being driven by evil desires, but due to associating with good people, hearing the right Dharma, and relying on proper reflection, one sees that various evil deeds can bring about undesirable consequences in the future, one encourages oneself to stay away from evil.
離諸惡。是名樂惡而非行惡。若性樂惡而不遠離。是名行惡亦復樂惡。若有為性不樂諸惡亦能遠離。名非行惡亦非樂惡。此中行惡亦樂惡者。是名下士。若有行惡而非樂惡。或有樂惡而非行惡。是名中士。若非行惡亦非樂惡。是名上士。
復有三士。一重受欲。二重事務。三重正法。初名下士。次名中士。后名上士。又有三種補特伽羅。一以非事為自事。二以自事為自事。三以他事為自事。若行惡行以自存活。名以非事為自事。若怖惡行修行善行。名以自事為自事。若諸菩薩名以他事為自事等。初名下士。次名中士。后名上士。又諸國王有三圓滿。謂果報圓滿。士用圓滿。功德圓滿。若諸國王生富貴家。長壽少病有大宗葉。成就俱生聰利之慧。是王名為果報圓滿。若諸國王善權方便所攝持故。恒常成就圓滿英勇。是王名為士用圓滿。若諸國王任持正法名為法王。安住正法名為大王。與內宮王子群臣英傑豪貴國人共修惠施。樹福受齋堅持禁戒。是王名為功德圓滿。果報圓滿者。受用先世凈業果報。士用圓滿者。受用現法可愛之果。功德圓滿者。亦于當來受用圓滿凈業果報。若有國王。三種圓滿皆不具足。名為下士。若有果報圓滿或士用圓滿。或俱圓滿。名為中士。若三圓滿無不具足。名為上士。
復有三臣
【現代漢語翻譯】 現代漢語譯本 遠離各種惡行，這叫做喜愛善良而避免作惡。如果本性喜愛作惡而不遠離，這叫做既作惡又喜愛作惡。如果有人本性不喜愛各種惡行，並且能夠遠離它們，這叫做既不作惡也不喜愛作惡。其中，既作惡又喜愛作惡的人，被稱為下士。如果有人作惡但不喜愛作惡，或者喜愛作惡但不作惡，這被稱為中士。如果不作惡也不喜愛作惡，這被稱為上士。
又有三種人：一是重視享受慾望，二是重視處理事務，三是重視正法（Dharma）。前者被稱為下士，中間的被稱為中士，後者被稱為上士。又有三種補特伽羅（Pudgala，人）：一種是以非己之事為己事，一種是以己事為己事，一種是以他人之事為己事。如果通過作惡來維持生計，這叫做以非己之事為己事。如果畏懼惡行而修行善行，這叫做以己事為己事。如果諸位菩薩（Bodhisattva），這叫做以他人之事為己事等等。前者被稱為下士，中間的被稱為中士，後者被稱為上士。還有，各位國王有三種圓滿：即果報圓滿，士用圓滿，功德圓滿。如果各位國王出生在富貴之家，長壽少病，有顯赫的宗族，具備天生的聰慧，這樣的國王被稱為果報圓滿。如果各位國王善於運用權宜之計，因此能夠始終成就圓滿的英勇，這樣的國王被稱為士用圓滿。如果各位國王能夠維護正法，被稱為法王；安住于正法，被稱為大王；與內宮王子、群臣、英傑、豪貴、國人共同修行佈施，植福、守齋、堅持戒律，這樣的國王被稱為功德圓滿。果報圓滿的人，享受前世清凈業的果報。士用圓滿的人，享受現世可愛的果報。功德圓滿的人，也將在未來享受圓滿清凈業的果報。如果有一位國王，這三種圓滿都不具備，被稱為下士。如果有果報圓滿或者士用圓滿，或者兩者都圓滿，被稱為中士。如果三種圓滿都具備，被稱為上士。
又有三種臣子
【English Translation】 English version To be apart from all evils is called delighting in good and not practicing evil. If one by nature delights in evil and does not stay away from it, it is called practicing evil and also delighting in evil. If there is someone who by nature does not delight in all evils and is also able to stay away from them, it is called neither practicing evil nor delighting in evil. Among these, the one who practices evil and also delights in evil is called a lower person. If there is someone who practices evil but does not delight in evil, or someone who delights in evil but does not practice evil, this is called a middling person. If one neither practices evil nor delights in evil, this is called a superior person.
Again, there are three kinds of people: first, those who value sensual desires; second, those who value worldly affairs; and third, those who value the true Dharma. The first is called a lower person, the second is called a middling person, and the last is called a superior person. Again, there are three kinds of Pudgalas (persons): one who takes non-affairs as their own affairs, one who takes their own affairs as their own affairs, and one who takes the affairs of others as their own affairs. If one lives by practicing evil deeds, this is called taking non-affairs as one's own affairs. If one fears evil deeds and cultivates good deeds, this is called taking one's own affairs as one's own affairs. If the Bodhisattvas (Bodhisattva), this is called taking the affairs of others as one's own affairs, and so on. The first is called a lower person, the second is called a middling person, and the last is called a superior person. Furthermore, kings have three kinds of perfections: namely, the perfection of fruition, the perfection of effort, and the perfection of merit. If kings are born into wealthy and noble families, are long-lived and have few illnesses, have a great lineage, and possess innate intelligence, such a king is called perfect in fruition. If kings are skilled in expedient means and are therefore always accomplished in perfect valor, such a king is called perfect in effort. If kings uphold the true Dharma and are called Dharma Kings, abide in the true Dharma and are called Great Kings, and together with the princes of the inner palace, ministers, heroes, nobles, and the people of the country, cultivate generosity, plant blessings, observe fasts, and uphold precepts, such a king is called perfect in merit. Those perfect in fruition enjoy the fruits of pure karma from past lives. Those perfect in effort enjoy the lovely fruits of the present life. Those perfect in merit will also enjoy the perfect fruits of pure karma in the future. If there is a king who does not possess these three perfections, he is called a lower person. If he has perfection of fruition or perfection of effort, or both, he is called a middling person. If he lacks none of the three perfections, he is called a superior person.
Again, there are three kinds of ministers
。一有忠信無伎能智慧。二有忠信伎能無智慧。三具忠信伎能智慧。初名下士。次名中士。后名上士。若不忠信無有伎能亦無智慧當知此臣下中之下。又有四語。一非愛似愛。二愛似非愛。三非愛似非愛。四愛似愛。諸有語言辭句善順然非所宜。是名初語。或有語言辭句勃逆然是所宜。是第二語。或有語言辭句勃逆亦非所宜。是第三語。或有語言辭句善順亦是所宜。是第四語。若有宣說非愛似非愛非愛似愛語者。是下士。若有宣說愛似非愛語者。是中士。若有宣說愛似愛語者。是上士。
復有三種受諸欲者。或有受欲非法孟浪積集財寶。不能安樂正養己身及與妻子。廣說乃至不于沙門婆羅門所修殖福田。或有受欲法或非法孟浪或非積集財寶。能以安樂正養己身妻子眷屬及知友等。不于沙門婆羅門所修殖福田。或有受欲一向以法。及不孟浪積集財寶。能以安樂正養己身。廣說乃至能于沙門婆羅門所修殖福田。此三種中初名下士。次名中士。后名上士。
復有三人。一者有人貪染而食。愛著饕餮乃至耽湎。不見過患不知出離。二者有人思擇而食。不染不著。亦不饕餮吞吸迷悶堅住耽湎。深見過患善知出離。而於此食未斷未知。三者有人思擇而食。不生貪染。廣說乃至深見過患善知出離。又於此食已斷已知。初
【現代漢語翻譯】 現代漢語譯本：有三種臣子：第一種是忠誠守信但缺乏技能和智慧；第二種是忠誠守信且有技能但缺乏智慧；第三種是兼具忠誠守信、技能和智慧。第一種叫做下士，第二種叫做中士，第三種叫做上士。如果既不忠誠守信，又沒有技能和智慧，那就可以知道這種臣子是下等之下的。
又有四種言語：第一種是並非愛語卻像愛語；第二種是愛語卻像非愛語；第三種是並非愛語也像非愛語；第四種是愛語也像愛語。有些言語辭句聽起來很順耳，但實際上並不合適，這叫做第一種言語。有些言語辭句聽起來很生硬，但實際上很合適，這是第二種言語。有些言語辭句聽起來很生硬，實際上也不合適，這是第三種言語。有些言語辭句聽起來很順耳，實際上也很合適，這是第四種言語。如果有人宣說並非愛語卻偽裝成非愛語，或者非愛語卻偽裝成愛語，這是下士。如果有人宣說愛語卻偽裝成非愛語，這是中士。如果有人宣說愛語也像愛語，這是上士。
又有三種享受慾望的人：第一種人以非法和輕率的方式享受慾望，積攢財寶，卻不能安樂地供養自己和妻子，甚至不向沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司）修福田。第二種人以合法或非法、輕率或不輕率的方式享受慾望，積攢財寶，能夠安樂地供養自己、妻子、眷屬和朋友等，但不向沙門和婆羅門修福田。第三種人始終以合法的方式享受慾望，不輕率地積攢財寶，能夠安樂地供養自己，甚至能夠向沙門和婆羅門修福田。這三種人中，第一種叫做下士，第二種叫做中士，第三種叫做上士。
又有三種人：第一種人貪婪地飲食，喜愛執著，貪得無厭，甚至沉溺其中，看不到過患，也不知道如何出離。第二種人經過思考後才飲食，不貪婪不執著，也不貪得無厭，不沉迷昏昧，堅定地認識到過患，清楚地知道如何出離，但對於這種飲食還沒有斷除和了解。第三種人經過思考後才飲食，不生起貪婪，甚至清楚地認識到過患，清楚地知道如何出離，並且對於這種飲食已經斷除和了解。第一種人
【English Translation】 English version: There are three types of ministers: The first is loyal and trustworthy but lacks skills and wisdom; the second is loyal and trustworthy and has skills but lacks wisdom; the third possesses loyalty, trustworthiness, skills, and wisdom. The first is called a lower minister, the second a middle minister, and the third a superior minister. If one is neither loyal nor trustworthy, and also lacks skills and wisdom, know that this minister is the lowest of the low.
There are also four types of speech: The first is not loving but appears loving; the second is loving but appears not loving; the third is not loving and appears not loving; the fourth is loving and appears loving. Some words and phrases sound pleasing but are actually inappropriate; this is called the first type of speech. Some words and phrases sound harsh but are actually appropriate; this is the second type of speech. Some words and phrases sound harsh and are actually inappropriate; this is the third type of speech. Some words and phrases sound pleasing and are actually appropriate; this is the fourth type of speech. If someone speaks what is not loving but pretends it is not unloving, or speaks what is not unloving but pretends it is loving, this is a lower person. If someone speaks what is loving but pretends it is not loving, this is a middle person. If someone speaks what is loving and appears loving, this is a superior person.
There are also three types of people who enjoy desires: The first enjoys desires in an unlawful and reckless manner, accumulating wealth but unable to provide comfortable sustenance for themselves and their wives, and even failing to cultivate fields of merit for Śrāmaṇas (出家修行者, wandering ascetics) and Brāhmaṇas (祭司, priests). The second enjoys desires in a lawful or unlawful, reckless or non-reckless manner, accumulating wealth and able to provide comfortable sustenance for themselves, their wives, relatives, and friends, but not cultivating fields of merit for Śrāmaṇas and Brāhmaṇas. The third always enjoys desires in a lawful manner, accumulating wealth without recklessness, able to provide comfortable sustenance for themselves, and even able to cultivate fields of merit for Śrāmaṇas and Brāhmaṇas. Among these three, the first is called a lower person, the second a middle person, and the third a superior person.
There are also three types of people: The first person eats with greed and attachment, indulging in gluttony and even becoming addicted, failing to see the faults and not knowing how to escape. The second person eats after reflection, without greed or attachment, not indulging in gluttony, not becoming confused or addicted, deeply seeing the faults and clearly knowing how to escape, but has not yet abandoned or understood this food. The third person eats after reflection, without generating greed, even clearly seeing the faults and clearly knowing how to escape, and has already abandoned and understood this food. The first person
名下士。次名中士。后名上士。
復依施物說有三人。一者有人所施之物。但具妙香不具美妙味之與觸。二者有人所施之物。具妙香味而無妙觸。三者有人所施之物。具足美妙香味與觸。初名下士。次名中士。后名上士。又依施田說有三人。一者有人于愛于恩而行惠施。二者有人于貧苦田而行惠施。三者有人于具功德最勝福田而行惠施。初名下士。次名中士。后名上士。復有差別。施於所愛名為下士。施於有恩名為中士。施於貧苦具德勝田名為上士。又依施心說有三人。一者有人將欲惠施先心歡喜。正惠施時心不清凈。惠施已后尋復追悔。二者有人先心歡喜。施時心凈施已追悔。三者有人先心歡喜。施時心凈施已無悔。初名下士。次名中士。后名上士。
復于受持戒福業事。建立三人。一者有人但離一分。非一切時常能遠離。唯自遠離不勸他離亦不讚美。見同法者心不歡喜。是名下士。二者有人離一切分一切時離。唯自遠離不勸他人亦不讚美。見同法者心不歡喜。是名中士。三者有人一切俱現。是名上士。又于受持禁戒處所。建立三人。一者有人住惡說法毗奈耶中。受持禁戒。二者有人住善說法毗奈耶中。受持禁戒而有缺漏。三者有人即住於此受持禁戒而不缺漏。初名下士。次名中士。后名上士。又于受
【現代漢語翻譯】 現代漢語譯本 名為下士，其次名為中士，最後名為上士。
又根據佈施的物品來說有三種人。第一種人所佈施的物品，只有美妙的香氣，沒有美妙的味道和觸感。第二種人所佈施的物品，具有美妙的香氣和味道，卻沒有美妙的觸感。第三種人所佈施的物品，具足美妙的香氣、味道和觸感。第一種稱為下士，第二種稱為中士，第三種稱為上士。又根據佈施的福田來說有三種人。第一種人因為愛或恩情而行佈施。第二種人于貧苦的福田而行佈施。第三種人于具有功德的最殊勝的福田而行佈施。第一種稱為下士，第二種稱為中士，第三種稱為上士。還有差別，佈施給所愛的人稱為下士，佈施給有恩的人稱為中士，佈施給貧苦且具有功德的殊勝福田稱為上士。又根據佈施的心來說有三種人。第一種人將要佈施時，內心歡喜，正在佈施時，心不清凈，佈施之後，隨即又後悔。第二種人開始時內心歡喜，佈施時心清凈，佈施后又後悔。第三種人開始時內心歡喜，佈施時心清凈，佈施后沒有後悔。第一種稱為下士，第二種稱為中士，第三種稱為上士。
又在受持戒律和福德事業方面，建立三種人。第一種人只是遠離一部分惡行，不能在所有時間都遠離。只是自己遠離，不勸他人遠離，也不讚美他人遠離。見到持相同戒律的人，內心不歡喜。這稱為下士。第二種人遠離一切惡行，在所有時間都遠離。只是自己遠離，不勸他人遠離，也不讚美他人遠離。見到持相同戒律的人，內心不歡喜。這稱為中士。第三種人一切都做到。這稱為上士。又在受持禁戒的處所方面，建立三種人。第一種人住在惡說法毗奈耶（Vinaya，戒律）中，受持禁戒。第二種人住在善說法毗奈耶中，受持禁戒卻有缺漏。第三種人就住在此善說法毗奈耶中，受持禁戒而不缺漏。第一種稱為下士，第二種稱為中士，第三種稱為上士。又在受...
【English Translation】 English version The first is called a lower person. The second is called a middle person. The last is called a superior person.
Furthermore, based on the objects of giving, there are three types of people. The first is someone whose offering possesses only exquisite fragrance but lacks exquisite taste and touch. The second is someone whose offering possesses exquisite fragrance and taste but lacks exquisite touch. The third is someone whose offering possesses exquisite fragrance, taste, and touch. The first is called a lower person. The second is called a middle person. The third is called a superior person. Furthermore, based on the field of giving, there are three types of people. The first is someone who gives out of love or gratitude. The second is someone who gives to a field of poverty and suffering. The third is someone who gives to a field of merit that possesses the most supreme virtues. The first is called a lower person. The second is called a middle person. The third is called a superior person. There is also a distinction: giving to a loved one is called a lower person, giving to someone who has been kind is called a middle person, and giving to a field of poverty and suffering that possesses virtues is called a superior person. Furthermore, based on the mind of giving, there are three types of people. The first is someone who is joyful in mind before giving, but whose mind is not pure while giving, and who regrets it after giving. The second is someone who is joyful in mind before giving, whose mind is pure while giving, but who regrets it after giving. The third is someone who is joyful in mind before giving, whose mind is pure while giving, and who has no regrets after giving. The first is called a lower person. The second is called a middle person. The third is called a superior person.
Furthermore, in the matter of upholding precepts and meritorious deeds, there are three types of people. The first is someone who only abandons a portion [of evil deeds] and is not always able to abstain. They only abstain themselves, do not encourage others to abstain, nor do they praise [those who abstain]. They are not happy to see those who practice the same Dharma. This is called a lower person. The second is someone who abandons all [evil deeds] and abstains at all times. They only abstain themselves, do not encourage others, nor do they praise [those who abstain]. They are not happy to see those who practice the same Dharma. This is called a middle person. The third is someone who manifests all [good qualities]. This is called a superior person. Furthermore, in the place of upholding prohibitions, there are three types of people. The first is someone who dwells in an evil-speaking Vinaya (Vinaya, monastic code) and upholds prohibitions. The second is someone who dwells in a well-speaking Vinaya and upholds prohibitions but with deficiencies. The third is someone who dwells in this well-speaking Vinaya and upholds prohibitions without deficiencies. The first is called a lower person. The second is called a middle person. The third is called a superior person. Furthermore, regarding...
持戒心。建立三人。一者有人為活命故受持禁戒。二者有人為生天故受持禁戒。三者有人為涅槃故受持禁戒。初名下士。次名中士。后名上士。又于受持別解脫律儀。說有三人。一者有人唯能受持近住律儀。二者有人亦能受持近事律儀。三者有人亦能受持苾芻律儀。初名下士。次名中士。后名上士。又于受持苾芻律儀。說有三人。一者有人唯能成就受具足支。無受隨法諸學處支。亦無隨護他人心支。亦無隨護如先所受諸學處支。二者有人成前三支。無後一支。三者有人具成四支。初名下士。次名中士。后名上士。又有三人。一者有人唯成別解脫律儀。二者有人成別解脫靜慮律儀。三者有人成別解脫靜慮無漏三種律儀。初名下士。次名中士。后名上士。又有三人。一者有人唯能成就非律儀非不律儀攝所受戒律儀。二者有人亦能成就聲聞等相應所受戒律儀。三者有人亦能成就菩提薩埵所受戒律儀。初名下士。次名中士。后名上士。
復依修習思惟方便。建立三人。一者有人唯得勵力運轉思惟。二者有人有間運轉。設得無間要作功用方能運轉。三者有人已得成就任運思惟。初名下士。次名中士。后名上士。又依己得修差別故。建立三人。一者有人已得內心奢摩他定。未得增上慧法毗缽舍那。二者有人已得增上慧法毗缽
【現代漢語翻譯】 現代漢語譯本 關於持戒之心，可建立三種人：第一種人爲了活命而受持禁戒；第二種人爲了昇天而受持禁戒；第三種人爲了涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）而受持禁戒。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 又在受持別解脫律儀（Pratimoksha，佛教戒律的總稱）方面，可分為三種人：第一種人只能受持近住律儀（Upavasatha，八關齋戒）；第二種人也能受持近事律儀（Upasaka/Upasika，在家居士所受的戒律）；第三種人也能受持苾芻律儀（Bhiksu，比丘所受的戒律）。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 又在受持苾芻律儀方面，可分為三種人：第一種人只能成就受具足戒（Upasampada，比丘受戒的儀式）之支分，沒有隨順佛法的諸學處之支分，也沒有隨護他人心之支分，也沒有隨護如先前所受的諸學處之支分；第二種人成就前三種支分，沒有後一種支分；第三種人具足成就四種支分。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 又有三種人：第一種人只能成就非律儀非不律儀所攝的戒律儀；第二種人也能成就聲聞（Sravaka，聽聞佛法而證悟的弟子）等相應的所受戒律儀；第三種人也能成就菩提薩埵（Bodhisattva，立志成佛的修行者）所受的戒律儀。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 又依據修習思惟的方法，可建立三種人：第一種人只能通過努力才能運轉思惟；第二種人有間斷地運轉思惟，即使能夠無間斷地運轉，也要通過努力才能運轉；第三種人已經成就了任運思惟（自然而然地思惟）。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 又依據已獲得的修習差別，可建立三種人：第一種人已經獲得了內心的奢摩他定（Samatha，止觀中的止），但沒有獲得增上慧法毗缽舍那（Vipassana，止觀中的觀）；第二種人已經獲得了增上慧法毗缽
【English Translation】 English version Regarding the mind of upholding precepts, three types of individuals can be established: The first upholds precepts for the sake of survival; the second upholds precepts for the sake of being reborn in the heavens; the third upholds precepts for the sake of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). The first is called a lower person, the second a middling person, and the third a superior person. Furthermore, concerning the upholding of the Pratimoksha (Pratimoksha, the general term for Buddhist precepts), there are three types of individuals: The first can only uphold the Upavasatha (Upavasatha, the eight precepts observed on special days); the second can also uphold the Upasaka/Upasika (Upasaka/Upasika, the precepts observed by lay practitioners); the third can also uphold the Bhiksu (Bhiksu, the precepts observed by monks). The first is called a lower person, the second a middling person, and the third a superior person. Furthermore, concerning the upholding of the Bhiksu precepts, there are three types of individuals: The first can only accomplish the aspect of receiving full ordination (Upasampada, the ceremony of becoming a monk), without the aspect of learning the practices that accord with the Dharma, without the aspect of protecting the minds of others, and without the aspect of protecting the practices previously undertaken; the second accomplishes the first three aspects but lacks the last aspect; the third fully accomplishes all four aspects. The first is called a lower person, the second a middling person, and the third a superior person. Furthermore, there are three types of individuals: The first can only accomplish the precepts that are neither precepts nor non-precepts; the second can also accomplish the precepts that correspond to Sravakas (Sravaka, disciples who attain enlightenment by hearing the Dharma); the third can also accomplish the precepts undertaken by Bodhisattvas (Bodhisattva, practitioners who aspire to Buddhahood). The first is called a lower person, the second a middling person, and the third a superior person. Furthermore, based on the methods of cultivating thought, three types of individuals can be established: The first can only activate thought through effort; the second activates thought intermittently, and even when able to activate it continuously, it requires effort; the third has already achieved effortless thought (thinking naturally). The first is called a lower person, the second a middling person, and the third a superior person. Furthermore, based on the differences in cultivation already attained, three types of individuals can be established: The first has already attained Samatha (Samatha, calming meditation) but has not attained Vipassana (Vipassana, insight meditation); the second has already attained Vipassana
舍那。未得內心奢摩他定。三者有人俱得二種。初名下士。次名中士。后名上士。又有三人。一者有人已得有尋有伺三摩地。二者有人已得無尋唯伺三摩地。三者有人已得無尋無伺三摩地。初名下士。次名中士。后名上士。又依住修差別。建立三人。一者有人住染污靜慮。二者有人住世間清凈靜慮。三者有人住無漏靜慮。初名下士。次名中士。后名上士。
複次有十種有情眾。於十種法愛樂喜悅。何等十法。一壽。二色。三財。四友。五戒。六聞。七梵行。八慧。九法。十生天。何等名為有情十眾一傍生。二母邑。三受用欲者。四求所作者。五出家者。六多聞為命者。七入證者。八尋思者。九勤苦者。十棄身者。
複次聽聞正法者。略有六種煩惱過失。謂憍慢過失。不欲過失。不信過失。身心損惱過失。散亂過失。迷惑過失。由如是等諸過失故。不能恭敬殷重聽法。廣說如經。散亂煩惱過失復有二種。謂說時散亂。說已散亂。迷惑者。謂顛倒。
複次煩惱發業略有三種。一相應發。二親生髮。三增上發。引余煩惱而發起故。
複次非所愛法略有六種。一怨敵。二疾病。三不可愛境。四生等諸苦。五苦辛良藥。六非串習善。前四應遠離。后二應修習複次受用諸欲略有五種。一領納受用。二攝喜
【現代漢語翻譯】 現代漢語譯本： 舍那（Śarana）：如果有人沒有獲得內心的奢摩他（Śamatha）禪定，有人獲得兩種禪定中的一種，有人同時獲得兩種禪定。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。又有三種人：第一種人已經獲得有尋有伺三摩地（sāmādhi），第二種人已經獲得無尋唯伺三摩地，第三種人已經獲得無尋無伺三摩地。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。又根據安住和修習的差別，建立三種人：第一種人安住在染污的靜慮（dhyāna），第二種人安住在世間清凈的靜慮，第三種人安住在無漏的靜慮。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。
又有十種有情眾生，對於十種法愛樂喜悅。哪十種法呢？一是壽命，二是色相，三是財富，四是朋友，五是戒律，六是聽聞，七是梵行（brahmacarya），八是智慧，九是佛法，十是生天。哪十種稱為有情眾生呢？一是傍生（動物），二是母邑（指婦女），三是受用慾望者，四是尋求所作者，五是出家者，六是以多聞為生命者，七是入證者，八是尋思者，九是勤苦者，十是棄身者。
聽聞正法的人，大致有六種煩惱過失：一是憍慢過失，二是不欲過失，三是不信過失，四是身心損惱過失，五是散亂過失，六是迷惑過失。由於這些過失，不能恭敬殷重地聽法，詳細的說明如經典所說。散亂煩惱的過失又有兩種：一是說法時散亂，二是說完后散亂。迷惑，就是顛倒。
煩惱引發業力，大致有三種：一是相應引發，二是親生引發，三是增上引發。引發其餘煩惱而發起。
不喜歡的法大致有六種：一是怨敵，二是疾病，三是不可愛的境界，四是生等諸苦，五是苦辛的良藥，六是非串習的善法。前四種應該遠離，后兩種應該修習。受用諸欲大致有五種：一是領納受用，二是攝喜
【English Translation】 English version: Śarana: If someone has not attained inner Śamatha (inner calm), someone has attained one of the two kinds of samādhi, and someone has attained both kinds of samādhi. The first is called a lower person, the second is called a middle person, and the third is called a superior person. There are also three kinds of people: the first has attained samādhi with initial and sustained application of thought (vitarka-vicāra samāpatti), the second has attained samādhi without initial application of thought but with sustained application of thought only, and the third has attained samādhi without initial and sustained application of thought. The first is called a lower person, the second is called a middle person, and the third is called a superior person. Furthermore, based on the difference in abiding and practice, three kinds of people are established: the first abides in defiled dhyāna (meditative absorption), the second abides in worldly pure dhyāna, and the third abides in undefiled dhyāna. The first is called a lower person, the second is called a middle person, and the third is called a superior person.
Furthermore, there are ten kinds of sentient beings who love and delight in ten kinds of dharmas. What are these ten dharmas? They are: (1) lifespan, (2) appearance, (3) wealth, (4) friends, (5) precepts, (6) learning, (7) brahmacarya (celibate conduct), (8) wisdom, (9) the Dharma, and (10) rebirth in heaven. What are the ten kinds of sentient beings? They are: (1) animals (tiryak), (2) women, (3) those who indulge in desires, (4) those who seek to accomplish tasks, (5) renunciants, (6) those who live by learning, (7) those who have entered into realization, (8) those who contemplate, (9) those who are diligent, and (10) those who abandon their bodies.
Those who listen to the true Dharma generally have six kinds of afflictive faults: (1) the fault of arrogance, (2) the fault of unwillingness, (3) the fault of disbelief, (4) the fault of physical and mental distress, (5) the fault of distraction, and (6) the fault of confusion. Because of these faults, they cannot listen to the Dharma with respect and earnestness, as explained in detail in the scriptures. The fault of distraction has two kinds: (1) distraction during the teaching and (2) distraction after the teaching. Confusion means being deluded.
Generally, there are three ways in which afflictions generate karma: (1) generation through association, (2) generation through direct origination, and (3) generation through augmentation. This refers to generating karma by triggering other afflictions.
Generally, there are six kinds of undesirable things: (1) enemies, (2) diseases, (3) unpleasant objects, (4) the sufferings of birth, etc., (5) bitter and pungent medicine, and (6) unfamiliar virtuous practices. The first four should be avoided, and the last two should be cultivated. Generally, there are five ways of enjoying desires: (1) experiencing enjoyment, and (2) gathering joy.
受用。三尋思受用。四貪彼受用。五攝自受用。
複次諸欲過失略有八相。一少味多苦多過患相。二他所逼切苦因緣相。三雜染受用勝因緣相。四墮諸惡趣苦因緣相。五尋思擾亂苦因緣相。六受用磨滅勝因緣相。七喪身磨滅勝因緣相。八能障善法勝因緣相。
複次諸欲因緣略有六種變壞。一他所逼切變壞。二諸界互違變壞。三所愛有情變壞。四身變壞。五心變壞。六無常變壞。複次當知諸欲由五種相似法故得稠林名。一由眾多相似法故。二由雜穢相似法故。三由養育眾生相似法故。四由藏竄相似法故。五由險難相似法故。
我已略說有尋有伺等三地抉擇。其中處處余抉擇文。更不復現。
瑜伽師地論卷第六十一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六十二
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中三摩呬多地之一
如是已說有尋有伺等三地抉擇。三摩呬多地抉擇我今當說。
謂補特伽羅多隨煩惱染污相續。不能正證心一境性。云何名為多隨煩惱。謂有諂誑。矯詐。無慚無愧。不信懈怠。忘念不定。惡慧慢緩。猥雜趣向前行。舍遠離軛。于所學處不甚恭敬。不顧沙門。唯悕活命。不為涅槃而求出家。
云何有
【現代漢語翻譯】 現代漢語譯本：受用有三種尋思：一、尋思受用；二、貪著受用；三、攝取自身受用。
其次，慾望的過失大致有八個方面：一、滋味少而痛苦多，過患多的狀態；二、被他人逼迫的痛苦因緣狀態；三、混雜染污的受用，是產生勝妙果報的因緣狀態；四、墮入各種惡道的痛苦因緣狀態；五、尋思擾亂的痛苦因緣狀態；六、受用逐漸磨滅的殊勝因緣狀態；七、喪失生命逐漸磨滅的殊勝因緣狀態；八、能夠障礙善法的殊勝因緣狀態。
其次，慾望的因緣大致有六種變壞：一、被他人逼迫而變壞；二、諸界（四大等）互相違背而變壞；三、所愛的有情變壞；四、身體變壞；五、心變壞；六、無常而變壞。其次，應當知道，慾望由於五種相似之處而得到『稠林』的名稱：一、由於眾多相似之處；二、由於雜亂污穢的相似之處；三、由於養育眾生的相似之處；四、由於隱藏竄伏的相似之處；五、由於危險艱難的相似之處。
我已經簡略地說了有尋有伺等三地的抉擇。其中各處的其他抉擇文，不再重複出現。
《瑜伽師地論》卷第六十一 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第六十二
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中三摩呬多地之一
像這樣已經說了有尋有伺等三地的抉擇。三摩呬多地（Samahita-bhumi）的抉擇我現在應當說。
所謂補特伽羅（Pudgala，人）多被隨煩惱染污相續，不能真正證得心一境性。什麼叫做多隨煩惱呢？就是有諂媚、欺誑、虛矯詐偽、沒有慚愧、不信、懈怠、忘失正念、心不定、惡慧、傲慢遲緩、以猥雜為樂趣向前行、捨棄遠離煩惱的軛、對於所學之處不甚恭敬、不顧及沙門（Sramana，出家修行者）、只希望活命、不爲了涅槃（Nirvana，寂滅）而求出家。
什麼是有的
【English Translation】 English version: There are three kinds of reflections on enjoyment: 1. Reflecting on enjoyment; 2. Craving for enjoyment; 3. Taking enjoyment for oneself.
Furthermore, the faults of desires can be summarized in eight aspects: 1. The state of having little taste but much suffering and many faults; 2. The state of being forced by others, a cause of suffering; 3. The state of mixed and defiled enjoyment, a cause of excellent results; 4. The state of falling into various evil destinies, a cause of suffering; 5. The state of suffering caused by disturbing thoughts; 6. The state of the excellent cause of enjoyment gradually diminishing; 7. The state of the excellent cause of losing life and gradually diminishing; 8. The state of the excellent cause of being able to obstruct good dharmas.
Furthermore, the causes and conditions of desires can be summarized in six kinds of deterioration: 1. Deterioration due to being forced by others; 2. Deterioration due to the mutual conflict of the elements (dhatus); 3. Deterioration of beloved sentient beings; 4. Deterioration of the body; 5. Deterioration of the mind; 6. Deterioration due to impermanence. Furthermore, it should be known that desires are called 'dense forest' because of five kinds of similarities: 1. Due to many similarities; 2. Due to similarities of being mixed and defiled; 3. Due to similarities of nurturing sentient beings; 4. Due to similarities of hiding and concealing; 5. Due to similarities of being dangerous and difficult.
I have briefly explained the discernment of the three grounds of Vitarka (initial application of thought) and Vicara (sustained application of thought), etc. The other discernment texts in various places will not be repeated.
Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), Volume 61 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 62
Said by Bodhisattva Maitreya
Tripitaka Master Xuanzang, by imperial order, translated the first part of Samahita-bhumi (the ground of concentration) in the Section on Ascertainment.
Thus, the discernment of the three grounds of Vitarka (initial application of thought) and Vicara (sustained application of thought), etc., has been explained. I shall now explain the discernment of Samahita-bhumi (the ground of concentration).
That is to say, a Pudgala (person) is mostly continuously defiled by secondary afflictions and cannot truly realize the one-pointedness of mind. What is called many secondary afflictions? It is having flattery, deceit, hypocrisy, shamelessness, lack of conscience, disbelief, laziness, forgetfulness, instability, bad wisdom, slow arrogance, delighting in mixed company and going forward, abandoning the yoke of detachment, not being very respectful to the place of learning, not caring for Sramanas (ascetics), only hoping to live, and not seeking ordination for Nirvana (liberation).
What is having
諂。謂自有過而不能于大師智者同梵行所如實發露。
云何有誑。謂不真實顯己功德。彼實無德而欲令他諸有智者同梵行等了知有德云何有矯謂于增上戒毀犯尸羅。或於軌範毀犯軌範。由見聞疑他所舉時。遂用餘事假託餘事。或設外言而相誘引。如經廣說。謂由諂誑增上力故。云何有詐。謂怖他故。或復于彼有所悕故。雖有犯重而不發露亦不現行。非實意樂詐于有智同梵行所。現行親愛恭敬耎善身語二業。
云何無慚無愧。謂觀于自或復觀他無所羞恥。故思毀犯。犯已不能如法出離。好為種種斗調違諍。
云何不信。謂于佛法僧心不清凈。于苦集滅道生不順解。
云何懈怠。謂執睡眠偃臥為樂。晝夜唐捐舍眾善品。
云何忘念。謂于久遠所作所說。不能隨念不令隨憶。不守根門不正知住。云何不定。謂于定地下至作意亦不能得。
云何惡慧。謂住自見取執不平等難捨言論。
云何慢緩。謂不捷利亦不明瞭。不自起舉無所能為。不能以身供侍有智同梵行者。
云何猥雜。謂樂與在家及出家眾共相雜住。又樂尋思諸惡不善欲尋思等乃至家勢。相應尋思多隨尋思多隨伺察。
云何趣向前行。謂受僧祇或復別人諸衣服等所有利養。或請僧祇及與別人。皆名趣向。若諸
【現代漢語翻譯】 現代漢語譯本： 什麼是諂媚？指的是自己有了過錯，卻不能在精通佛法的大師或同修梵行的人面前如實坦白。
什麼是欺騙？指的是不真實地顯揚自己的功德。實際上沒有功德，卻想讓其他有智慧的同修梵行者等知道自己有功德。 什麼是虛矯？指的是對於增上的戒律，毀犯了尸羅（śīla，戒律）。或者對於軌範，毀犯了軌範。由於見到、聽到或懷疑他人所舉發的罪行時，就用其他事情來假託掩蓋，或者設定外在的言辭來相互誘導，如經中所廣泛闡述的那樣。這是由於諂媚和欺騙的增強力量所致。
什麼是詐騙？指的是因為害怕他人，或者對他人有所希求，即使犯了重罪也不坦白，也不公開自己的行為。並非真心實意地，卻在有智慧的同修梵行者面前，表現出親愛、恭敬、柔和善良的身語二業。
什麼是無慚無愧？指的是觀察自己或者觀察他人，都毫無羞恥之心，因此考慮毀犯戒律。犯戒之後，不能如法地出離罪過，喜歡進行各種爭鬥、調唆、違逆和爭執。
什麼是不信？指的是對於佛、法、僧三寶，內心不清凈。對於苦、集、滅、道四聖諦，不能順從理解。
什麼是懈怠？指的是貪戀睡眠和躺臥的快樂，日夜虛度，捨棄各種善行。
什麼是忘念？指的是對於很久以前所做的事情和所說的話，不能隨之憶念，不使之憶起，不守護根門，不正知而住。 什麼是不定？指的是在禪定的基礎上，下至作意（manasikara，專注）也不能獲得。
什麼是惡慧？指的是執著于自己的見解，固執不平等的難以捨棄的言論。
什麼是慢緩？指的是不敏捷，也不明瞭，不能自己奮發努力，無所作為，不能以自身供養侍奉有智慧的同修梵行者。
什麼是猥雜？指的是喜歡與在家眾和出家眾混雜居住，又喜歡尋思各種邪惡不善的欲尋思等，乃至家勢。相應的尋思，多隨順尋思，多隨順伺察。
什麼是趣向前行？指的是接受僧團或者其他人給予的衣服等各種利養，或者請僧團以及其他人，都叫做趣向。如果是諸
【English Translation】 English version: What is flattery? It refers to not being able to truthfully confess one's faults to a master of wisdom or a fellow practitioner of the Brahmacarya (brahmacarya, pure conduct).
What is deceit? It refers to untruthfully displaying one's own merits. In reality, one has no merits but wants other wise fellow practitioners of the Brahmacarya to know that one has merits. What is pretense? It refers to violating the Śīla (śīla, precepts) of the enhanced precepts. Or violating the rules of conduct. When seeing, hearing, or suspecting accusations made by others, one uses other matters to falsely cover up, or sets up external words to mutually entice, as widely explained in the scriptures. This is due to the increased power of flattery and deceit.
What is fraud? It refers to, out of fear of others or because of hoping for something from them, even if one has committed a serious offense, one does not confess it and does not openly display one's actions. Not with genuine intention, but in front of wise fellow practitioners of the Brahmacarya, one displays loving, respectful, gentle, and kind actions of body and speech.
What is shamelessness and lack of remorse? It refers to observing oneself or observing others without any sense of shame, therefore considering violating the precepts. After violating the precepts, one cannot properly escape the transgression, and one enjoys engaging in various struggles, instigations, oppositions, and disputes.
What is disbelief? It refers to having an impure mind towards the Buddha, Dharma, and Sangha (buddha, dharma, sangha, the three jewels). One cannot obediently understand the Four Noble Truths of suffering, accumulation, cessation, and the path.
What is laziness? It refers to being attached to the pleasure of sleep and lying down, wasting days and nights, and abandoning various good deeds.
What is forgetfulness? It refers to not being able to recall things done and said long ago, not causing them to be remembered, not guarding the sense doors, and not abiding with correct awareness. What is instability? It refers to not being able to attain even Manasikara (manasikara, attention) on the basis of meditation.
What is evil wisdom? It refers to clinging to one's own views, stubbornly holding onto unequal and difficult-to-abandon arguments.
What is slowness and laxity? It refers to not being quick or clear, not being able to exert oneself, being incapable of doing anything, and not being able to serve wise fellow practitioners of the Brahmacarya with one's own body.
What is promiscuity? It refers to enjoying living mixed with laypeople and monastics, and also enjoying contemplating various evil and unwholesome thoughts, such as thoughts of desire, and even family power. Corresponding thoughts, mostly following thoughts, mostly following scrutiny.
What is going forward? It refers to receiving various benefits and offerings such as robes from the Sangha or other individuals, or inviting the Sangha and other individuals, all of which are called going forward. If all
苾芻于如是事最初前行。故名趣向前行。
云何舍遠離軛。謂于遠離邊際臥具遠離眾惡人所習近似寂靜室。遠棄捨之不生欲樂。
云何于諸學處不甚恭敬。謂遭厄難寧舍學處不棄身命。志求身樂及與壽命。不能隨護所有學處。
云何不顧沙門謂棄捨學處好為退轉。或犯尸羅行諸惡法于內腐爛。廣說乃至實非梵行自稱梵行。況當悕求沙門果。證八支聖道。
云何唯悕活命不為涅槃而求出家。謂或為王之所逼迫而求出家。或為怨賊之所逼迫。或為債主之所逼切。或為恐怖之所逼切。或為財寶常所匱乏恐畏不活而求出家。不為自調自靜自般涅槃而求出家。
當知此中依同梵行而共止住有所違犯。發起最初四隨煩惱。依增上戒有所違犯。當知發起無慚無愧。依增上心及增上慧。當知發起始從不信乃至惡慧諸隨煩惱。此中不信及與懈怠依俱違犯。忘念散亂依增上心違犯而起惡慧。依犯增上慧起不信懈怠增上力故。當知發起慢緩猥雜。趣向前行。舍遠離軛。忘念亂心及與惡慧增上力故。當知發起于諸學處不甚恭敬不顧沙門。唯悕活命不為涅槃而求出家。
復有三種補特伽羅。依三處引諸隨煩惱。云何三種補特伽羅。一依正法而出家者。二在居家受用欲者。三正法外而出家者。
云何三
【現代漢語翻譯】 現代漢語譯本： 比丘在這些事情上最初的前行，所以叫做『趣向前行』。 什麼叫做『舍遠離軛』？ 就是對於遠離喧囂的邊際臥具，遠離各種惡人所習慣的、近似寂靜的住所，遠遠地拋棄，不生起慾望和快樂。 什麼叫做『對於諸學處不甚恭敬』？ 就是遇到厄難時，寧願捨棄學處也不放棄生命，一心追求身體的安樂和壽命，不能夠守護所有的學處。 什麼叫做『不顧沙門』？ 就是放棄學處，喜歡退轉，或者觸犯戒律，做各種惡法，內心腐爛，甚至實際上不是梵行卻自稱是梵行，更何況是希望得到沙門的果位，證得八支聖道呢？ 什麼叫做『唯悕活命不為涅槃而求出家』？ 就是有的人或者因為被國王逼迫而出家，或者因為被怨賊逼迫，或者因為被債主逼迫，或者因為被恐怖的事情逼迫，或者因為財寶經常匱乏，恐怕不能活命而出家，而不是爲了調伏自己、使自己安靜、爲了般涅槃（涅槃：佛教術語，指解脫）而出家。 應當知道，這裡面依靠共同修梵行的人而共同居住，有所違犯，會引發最初的四種隨煩惱。依靠增上戒有所違犯，應當知道會引發無慚無愧。依靠增上心和增上慧，應當知道會引發從不信乃至惡慧的各種隨煩惱。這裡面不信和懈怠是依靠共同違犯而產生的。忘念和散亂是依靠增上心的違犯而產生的，惡慧是依靠觸犯增上慧而產生的。因為不信和懈怠的力量增強，應當知道會引發傲慢、怠慢、猥雜。趣向前行，捨棄遠離的束縛，忘念、亂心以及惡慧的力量增強，應當知道會引發對於各種學處不甚恭敬，不顧沙門，只希望活命而不爲了涅槃而出家。 又有三種補特伽羅（補特伽羅：佛教術語，指人或眾生），依靠三個方面引發各種隨煩惱。哪三種補特伽羅？ 第一種是依靠正法而出家的人，第二種是在家居家享受慾望的人，第三種是在正法之外而出家的人。 什麼是三種？
【English Translation】 English version: A Bhiksu (Bhiksu: a Buddhist monk) initially advances in such matters, hence it is called 'proceeding forward'. What is 'abandoning the yoke of solitude'? It means to abandon far away, without generating desire or joy, the secluded dwelling at the edge of things, a place frequented by evil people, a place that resembles a quiet chamber. What is 'not being very respectful towards the precepts'? It means that when encountering hardship, one would rather abandon the precepts than give up one's life, focusing on seeking bodily pleasure and longevity, and failing to protect all the precepts. What is 'disregarding the Sramana (Sramana: a wandering ascetic)'? It means abandoning the precepts, delighting in regression, or violating the Sila (Sila: moral conduct), engaging in various evil practices, being inwardly corrupt, even falsely claiming to be practicing Brahmacharya (Brahmacharya: a life of celibacy) when not actually doing so. How then can one hope to attain the fruit of a Sramana, realizing the eightfold noble path? What is 'only hoping for life and not seeking renunciation for Nirvana (Nirvana: a state of enlightenment)'? It means that some people renounce the world because they are forced by a king, or by bandits, or by creditors, or by terrifying circumstances, or because they are constantly lacking in wealth and fear for their survival, and not for the sake of self-discipline, self-tranquility, or Parinirvana (Parinirvana: the ultimate state of Nirvana after death). It should be known that in this context, when dwelling together with those who share the same Brahmacharya, any transgression will give rise to the initial four secondary defilements. Transgressions against the heightened precepts will give rise to shamelessness and lack of remorse. Transgressions against the heightened mind and heightened wisdom will give rise to various secondary defilements, from disbelief to evil wisdom. Here, disbelief and laziness arise from mutual transgression. Forgetfulness and distraction arise from transgressions against the heightened mind, while evil wisdom arises from transgressions against the heightened wisdom. Because the power of disbelief and laziness increases, it should be known that arrogance, negligence, and vulgarity will arise. Proceeding forward, abandoning the yoke of solitude, and the increased power of forgetfulness, a distracted mind, and evil wisdom will give rise to disrespect towards the precepts, disregard for the Sramana, and only hoping for life without seeking renunciation for Nirvana. Furthermore, there are three types of Pudgala (Pudgala: a person or being), who rely on three aspects to generate various secondary defilements. What are the three types of Pudgala? The first is one who renounces the world relying on the true Dharma (Dharma: the teachings of Buddhism), the second is one who remains at home enjoying desires, and the third is one who renounces the world outside of the true Dharma. What are the three?
處引隨煩惱。所謂最初補特伽羅。依放逸處引隨煩惱。此復二種。謂或依內妄顯己德。為衣服等利養恭敬。自說己得勝過人法。或復依他諸有智者同梵行等。以身語業逼迫加害損惱毀辱。
當知第二補特伽羅。依耽欲處引隨煩惱。彼由耽著諸欲因緣受用諸欲。依身語意行三惡行。
當知第三補特伽羅。依邪行處引隨煩惱。略有三種。謂隨逐遠離。隨逐憒鬧。隨逐學處起隨煩惱。云何隨逐遠離起隨煩惱。謂諸外道隨逐遠離所有臥具。而為五蓋覆蔽其心。或住于苦領受身心諸苦惱故。或復遠離煩惱對治。由離信等五種根故。彼由如是住染污故。住苦惱故。無有對治能除染污苦惱住故。是名隨逐遠離諸隨煩惱。云何隨逐憒鬧起隨煩惱謂各別執異見異欲相違言論。建立自品他品差別。廣起忿恨乃至誑諂。是名隨逐憒鬧諸隨煩惱。云何隨逐學處起隨煩惱。謂觀自他現行諸罪。無有羞恥毀戒穿戒。是名隨逐增上戒學諸隨煩惱。若有依止世間等至。于其下劣計自為勝。或於相似計自為勝。心生高舉。是名隨逐增上心學諸隨煩惱。若少聽聞不能觀察所有善法。是名隨逐增上慧學諸隨煩惱。如是一切總略說名非法之行不平等行。由非善義名非法行。非愛果義名不平等行。
複次若觀行者。修十遍處能為五事。何等為五
【現代漢語翻譯】 現代漢語譯本： 由處所引發的隨煩惱。 也就是最初的補特伽羅（Pudgala，人）。 依靠放逸的處所引發隨煩惱。 這又分為兩種： 一種是依靠內在的虛妄來彰顯自己的功德，爲了衣服等利養恭敬，自己宣說自己獲得了勝過常人的法。 另一種是依靠其他有智慧的人，或者同梵行的人，用身語行為逼迫、加害、損害、惱亂、毀辱。 應當知道第二種補特伽羅（Pudgala，人）。 依靠耽於慾望的處所引發隨煩惱。 他們因為貪戀各種慾望，受用各種慾望，依靠身語意造作三種惡行。 應當知道第三種補特伽羅（Pudgala，人）。 依靠邪行的處所引發隨煩惱。 大致有三種： 隨逐遠離，隨逐憒鬧，隨逐學處而生起隨煩惱。 什麼是隨逐遠離而生起隨煩惱？ 是一些外道隨逐遠離，住在某種住所，卻被五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）覆蓋內心。 或者安住在痛苦中，領受身心的各種苦惱。 或者遠離煩惱的對治方法，因為離開了信等五根（信根、精進根、念根、定根、慧根）。 他們因為這樣安住在染污中，安住在苦惱中，沒有對治方法能夠去除染污和苦惱，所以叫做隨逐遠離的各種隨煩惱。 什麼是隨逐憒鬧而生起隨煩惱？ 是各自執著不同的見解，不同的慾望，互相違背的言論，建立自己和他人之間的差別，廣泛地生起忿恨乃至誑騙。 這叫做隨逐憒鬧的各種隨煩惱。 什麼是隨逐學處而生起隨煩惱？ 是觀察自己和他人現在所犯的各種罪過，沒有羞恥之心，毀壞戒律，穿漏戒律。 這叫做隨逐增上戒學的各種隨煩惱。 如果有人依靠世間的等至（Samāpatti，由奢摩他引發的專注狀態），對於低劣的境界卻認為自己殊勝，或者對於相似的境界認為自己殊勝，心中生起高慢。 這叫做隨逐增上心學的各種隨煩惱。 如果很少聽聞佛法，不能夠觀察所有的善法。 這叫做隨逐增上慧學的各種隨煩惱。 像這樣的一切，總括起來說，叫做非法之行，不平等之行。 因為不是善良的意義，所以叫做非法行。 不是可愛果報的意義，所以叫做不平等行。 此外，如果觀行者修習十遍處（地遍、水遍、火遍、風遍、空遍、識遍、青遍、黃遍、赤遍、白遍），能夠做到五件事。 哪五件事？
【English Translation】 English version: The secondary afflictions that arise from a place. That is, the very first Pudgala (person). Relying on a place of negligence gives rise to secondary afflictions. This is further divided into two types: one is to rely on internal falsehood to manifest one's own merits, for the sake of clothing and other benefits, respect, and to proclaim that one has attained a Dharma superior to ordinary people. The other is to rely on other wise people, or those who practice the Brahmacarya (梵行, pure conduct), to coerce, harm, injure, annoy, and humiliate them through physical and verbal actions. It should be known that the second type of Pudgala (person) gives rise to secondary afflictions by relying on a place of indulgence in desires. Because they are attached to various desires and enjoy them, they engage in three evil deeds through body, speech, and mind. It should be known that the third type of Pudgala (person) gives rise to secondary afflictions by relying on a place of wrong conduct. There are roughly three types: following after remoteness, following after commotion, and following after the precepts, giving rise to secondary afflictions. What is it to follow after remoteness and give rise to secondary afflictions? It is that some non-Buddhists follow after remoteness, residing in certain dwellings, but their minds are covered by the five hindrances (greed, hatred, sleepiness, restlessness, and doubt). Or they dwell in suffering, experiencing various physical and mental afflictions. Or they are far from the antidotes to afflictions because they are separated from the five roots of faith (faith, vigor, mindfulness, concentration, and wisdom). Because they dwell in defilement and suffering in this way, and there is no antidote to remove defilement and suffering, it is called the various secondary afflictions of following after remoteness. What is it to follow after commotion and give rise to secondary afflictions? It is to each cling to different views, different desires, and contradictory arguments, establishing distinctions between oneself and others, and extensively generating anger, hatred, and even deceit and flattery. This is called the various secondary afflictions of following after commotion. What is it to follow after the precepts and give rise to secondary afflictions? It is to observe the various transgressions that oneself and others are currently committing, without any sense of shame, destroying the precepts, and violating the precepts. This is called the various secondary afflictions of following after the heightened training in morality. If someone relies on worldly Samāpatti (等至, a state of concentration induced by Śamatha), but considers themselves superior to inferior states, or considers themselves superior to similar states, arrogance arises in their mind. This is called the various secondary afflictions of following after the heightened training in mind. If one hears little of the Dharma and cannot contemplate all the good Dharmas. This is called the various secondary afflictions of following after the heightened training in wisdom. All of this, in summary, is called non-Dharmic conduct and unequal conduct. Because it is not of a virtuous nature, it is called non-Dharmic conduct. Because it is not of a desirable result, it is called unequal conduct. Furthermore, if a practitioner cultivates the ten Kasinas (地遍, earth kasina; 水遍, water kasina; 火遍, fire kasina; 風遍, wind kasina; 空遍, space kasina; 識遍, consciousness kasina; 青遍, blue kasina; 黃遍, yellow kasina; 赤遍, red kasina; 白遍, white kasina), they can accomplish five things. What are the five things?
。謂由修習地遍處等乃至白遍處故。便能引發化事變事諸聖神通。又由修習空無邊處一切處故。便能引發往還無礙諸聖神通。又由修習識無邊處一切處故。便能引發無諍愿智無礙解等諸勝功德。又即由此識無邊處遍處成滿。便能成辦無所有處解脫。及非想非非想處解脫。又即由此成滿因故。便能證入想受滅解脫最勝住所攝。又由識無邊處故。無邊無量遍滿行轉。是故此上不立遍處勝處。遍處是諸解脫能清凈道。又諸解脫由所知障解脫所顯。由此聲聞及獨覺等。于所知障心得解脫。
複次略由三相修等至者。愛味等至。謂或證得等至出已計為清凈。可欣可樂可愛可意隨念愛味。或未證得或已證得。未來愛味增上力故。追求欣樂而生愛味。或已證得計為清凈。可欣可樂乃至廣說現行愛味。若從定出可生愛味。若正在定無有愛味。言愛味者。謂於是中遍生貪著。
複次下地諸法。若生上地不現在前。上地諸法若生下地。其離欲者或現在前。若生下地于上起愛。未得離欲不定心者。當言此愛是欲界系。當知此愛或是染污或不染污。云何染污。若生是心。我今云何當證如是廣大喜樂所隨等至。若得證者。我當如是如是愛味。又我云何當得生上常恒不變。當知此愛是染污愛。若有起心專求離欲欣樂證入上地寂靜。當知
【現代漢語翻譯】 現代漢語譯本：意思是說，通過修習地遍處（Kasina of earth，指觀想地面的禪修方法）等乃至白遍處（Kasina of white，指觀想白色的禪修方法），便能引發化身、變化等各種殊勝神通。又通過修習空無邊處（infinite space，指超越物質形體的禪定境界）一切處，便能引發往來無礙等各種殊勝神通。又通過修習識無邊處（infinite consciousness，指超越空間概念的禪定境界）一切處，便能引發無諍、愿智、無礙解等各種殊勝功德。又正因為這識無邊處遍處修習圓滿，便能成就無所有處解脫（nothingness，指超越意識的禪定境界）以及非想非非想處解脫（neither perception nor non-perception，指最高層次的禪定境界）。又正因為這個圓滿的因緣，便能證入想受滅解脫（cessation of perception and sensation，指完全停止感知和感受的禪定境界）所攝的最殊勝的住所。又因為識無邊處，無邊無量地遍滿執行，所以在此之上不再設立遍處勝處。遍處是各種解脫能夠清凈的道路。而且各種解脫是由所知障（cognitive obscurations，指阻礙認知的障礙）解脫所顯現的。因此聲聞（Śrāvaka，指聽聞佛法而證悟的修行者）以及獨覺（Pratyekabuddha，指不依賴他人教導而獨自證悟的修行者）等，對於所知障心得解脫。 再次，簡略地說，通過三種相來修習等至（Samāpatti，指禪定狀態）：愛味等至。意思是說，或者證得了等至之後，出來就認為它是清凈的，令人欣喜、快樂、喜愛、滿意的，隨之憶念愛味。或者尚未證得，或者已經證得，因為未來愛味的增上力量，追求欣樂而生起愛味。或者已經證得，認為它是清凈的，令人欣喜、快樂，乃至廣說現行愛味。如果從禪定出來可能會生起愛味，如果正在禪定中則沒有愛味。所說的愛味，意思是在這其中普遍產生貪著。 再次，下地的各種法，如果生到上地就不再現前。上地的各種法，如果生到下地，那些已經離欲的人或者會現前。如果生到下地，對於上地生起愛，沒有得到離欲、心不堅定的人，應當說這種愛是欲界（Kāmadhātu，指充滿慾望的生存領域）所繫的。應當知道這種愛或者染污或者不染污。什麼是染污呢？如果生起這樣的心：我現在如何才能證得像這樣廣大喜樂所隨的等至？如果能夠證得，我應當像這樣這樣地愛味。我又如何才能得到生到上方常恒不變的境界？應當知道這種愛是染污的愛。如果有人發起心，專門尋求離欲，欣樂證入上地寂靜，應當知道...
【English Translation】 English version: It means that by cultivating the Kasina of earth (referring to the meditation method of visualizing the ground) and so on, up to the Kasina of white (referring to the meditation method of visualizing the color white), one can bring forth various extraordinary supernormal powers such as transformation and transfiguration. Furthermore, by cultivating the all-encompassing sphere of infinite space (referring to the meditative state beyond material form), one can bring forth various extraordinary supernormal powers such as unimpeded coming and going. Moreover, by cultivating the all-encompassing sphere of infinite consciousness (referring to the meditative state beyond the concept of space), one can bring forth various extraordinary merits such as non-contention, wish-fulfilling wisdom, and unobstructed understanding. Furthermore, precisely because the cultivation of this all-encompassing sphere of infinite consciousness is perfected, one can accomplish the liberation of the sphere of nothingness (referring to the meditative state beyond consciousness) and the liberation of the sphere of neither perception nor non-perception (referring to the highest level of meditative state). Moreover, precisely because of this perfected cause, one can enter into the most excellent abode encompassed by the liberation of the cessation of perception and sensation (referring to the meditative state of complete cessation of perception and sensation). Furthermore, because of the sphere of infinite consciousness, it pervades and operates boundlessly and immeasurably. Therefore, above this, no all-encompassing sphere or superior sphere is established. The all-encompassing sphere is the path of purification for all liberations. Moreover, all liberations are manifested by the liberation from cognitive obscurations (referring to the obstacles that hinder cognition). Therefore, Śrāvakas (referring to practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (referring to practitioners who attain enlightenment independently without relying on the teachings of others) and others, attain liberation in their minds from cognitive obscurations. Furthermore, briefly speaking, one cultivates Samāpatti (referring to the state of meditative absorption) through three aspects: craving-flavor Samāpatti. It means that either after attaining Samāpatti, one emerges and considers it to be pure, delightful, joyful, beloved, and pleasing, and subsequently recollects and savors the craving-flavor. Or, whether not yet attained or already attained, due to the increasing power of future craving-flavor, one pursues delight and joy and generates craving-flavor. Or, having already attained it, one considers it to be pure, delightful, joyful, and so on, extensively describing the presently active craving-flavor. If one emerges from meditation, craving-flavor may arise; if one is currently in meditation, there is no craving-flavor. The so-called craving-flavor means that one universally generates attachment within it. Furthermore, if the various dharmas of a lower realm arise in a higher realm, they no longer manifest. If the various dharmas of a higher realm arise in a lower realm, those who have already abandoned desire may manifest. If one is born in a lower realm and generates craving for the higher realm, those who have not attained detachment and whose minds are not steadfast, it should be said that this craving is bound to the desire realm (referring to the realm of existence filled with desires). It should be known that this craving is either defiled or undefiled. What is defiled? If one generates such a thought: How can I now attain such a Samāpatti accompanied by vast joy and pleasure? If I can attain it, I should savor it in this way and that way. And how can I attain birth in the upper realms, which are constant and unchanging? It should be known that this craving is defiled craving. If someone initiates the mind, specifically seeking detachment, delighting in entering the tranquility of the upper realms, it should be known...
此愛是不染污。
復有三種諸法斷滅。謂對治斷滅。現行斷滅。棄捨斷滅。諸煩惱事之所顯現。是初斷滅。諸行生滅之所顯現。是第二斷滅。若生上地或入無餘依涅槃界。下地諸行及一切行棄捨所顯。是第三斷滅。
復有三退。一未得法退。二已得法退。三習行法退。
復依世間諸近分定。若方便道。若無間道。若解脫道。或為斷滅或為證得而修習者。彼于所緣或觀過失或觀寂靜。觀下過失觀上寂靜。若勝進道。當知彼是遍滿所緣或無漏緣。
複次諸近分攝六種作意。謂了相等乃至加行究竟作意。此中了相勝解作意。方便道攝。遠離加行究竟作意。無間道攝。攝樂作意。四種道攝。觀察作意。勝進道攝。
問何緣故說修靜慮者靜慮境界不可思議答修靜慮者已善修治磨瑩其心。有如是相威德勢力。隨所欲為皆能成辦。非不如意法性故爾。是故說彼由尋思道不可思議。
復有二種修靜慮者。於一事中俱發變事勝解神通皆得自在。此二神通互相障礙。而此二通無偏大者不相映奪。彼后無間一於此事神通無礙。如其所欲皆能轉變。第二神通便被障礙。此中因緣云何應知。由彼二人勢力威德皆悉平等俱時發起變現神通。然其所作互不相似。由彼神通所欲為事。不相似故。於此一事二種神通
【現代漢語翻譯】 現代漢語譯本：此愛是不染污的。
又有三種諸法斷滅。分別是：對治斷滅（通過對治煩惱而斷滅），現行斷滅（諸行生滅所顯現的斷滅），棄捨斷滅（生到更高層次的境界或進入無餘依涅槃界，捨棄下層境界的諸行以及一切行所顯現的斷滅）。諸煩惱事顯現的是第一種斷滅，諸行生滅顯現的是第二種斷滅。如果生到上地或者進入無餘依涅槃界，捨棄下地諸行以及一切行所顯現的是第三種斷滅。
又有三種退失。一是未得法退失，二是已得法退失，三是習行法退失。
再者，依據世間的各種近分定（k近分定，指接近色界根本定的禪定），無論是方便道（upāya-mārga，指為達到目的所採取的手段），還是無間道（anantara-mārga，指直接斷除煩惱的道路），還是解脫道（vimukti-mārga，指獲得解脫的道路），如果爲了斷滅煩惱或爲了證得真理而修習，那麼他們對於所緣境，或者觀察過失，或者觀察寂靜。觀察地獄的過失，觀察上界的寂靜。如果是勝進道（viseṣa-mārga，指超越的道路），應當知道那是遍滿所緣或無漏緣。
此外，各種近分定包含六種作意（manasikāra，指心理活動）：即了相等作意，乃至加行究竟作意。其中，了相勝解作意屬於方便道。遠離加行究竟作意屬於無間道。攝樂作意屬於四種道。觀察作意屬於勝進道。
問：什麼緣故說修習靜慮（dhyāna，指禪定）的人，其靜慮境界不可思議？答：修習靜慮的人已經很好地修治、磨練其心，具有這樣的相、威德和勢力，隨心所欲都能成就，不是不如意，而是法性如此。所以說他們通過尋思道（vitarka-mārga，指尋伺思惟的道路）而不可思議。
又有兩種修習靜慮的人，在同一件事中同時發起變化事物的勝解神通，都得到自在。這兩種神通互相障礙，但這兩種神通沒有偏大的一方，不會互相壓制。其中一人之後，無間地於此事神通無礙，如其所愿都能轉變。第二人的神通就被障礙。這其中的因緣應當如何理解？因為這兩個人的勢力和威德都相等，同時發起變現神通，然而他們所作的事情互不相似。由於他們神通所想要做的事情不相似，所以在這同一件事上，兩種神通……
【English Translation】 English version: This love is without defilement.
Furthermore, there are three types of cessation of all dharmas (phenomena). They are: cessation by counteraction, cessation by manifestation, and cessation by abandonment. The manifestation of afflictions is the first cessation. The manifestation of the arising and ceasing of actions is the second cessation. If one is born in a higher realm or enters the realm of Nirvāṇa without remainder, the abandonment of actions in the lower realm and all actions is the third cessation.
Furthermore, there are three types of regression: regression from what has not been attained, regression from what has been attained, and regression from the practice of the Dharma.
Moreover, based on the various proximity concentrations (upacāra-samādhi) in the world, whether it is the path of expedient means (upāya-mārga), the path of immediate succession (anantara-mārga), or the path of liberation (vimukti-mārga), if one cultivates for the sake of cessation or for the sake of attainment, then with regard to the object of focus, they either observe faults or observe tranquility. They observe the faults of the lower realm and observe the tranquility of the higher realm. If it is the path of superior progress (viseṣa-mārga), it should be known that it is the object of focus that is all-pervading or the condition of non-outflow.
Furthermore, the various proximity concentrations include six types of mental activity (manasikāra): namely, mental activity of understanding characteristics, up to mental activity of ultimate application. Among these, the mental activity of understanding characteristics and firm conviction belongs to the path of expedient means. The mental activity of ultimate application of detachment belongs to the path of immediate succession. The mental activity of gathering joy belongs to the four paths. The mental activity of observation belongs to the path of superior progress.
Question: For what reason is it said that the realm of meditation (dhyāna) of those who cultivate meditation is inconceivable? Answer: Those who cultivate meditation have already well cultivated and polished their minds, and possess such characteristics, power, and influence that they can accomplish whatever they desire. It is not because it is not as they wish, but because the nature of the Dharma is such. Therefore, it is said that they are inconceivable through the path of reflection (vitarka-mārga).
Furthermore, there are two types of meditators who, in the same matter, simultaneously initiate the supernormal power of understanding and transforming things, and both attain freedom. These two supernormal powers obstruct each other, but neither of these two powers is greater, and they do not suppress each other. After one of them, without interruption, the supernormal power is unobstructed in this matter, and they can transform it as they wish. The second person's supernormal power is then obstructed. How should the cause and condition in this be understood? Because the power and influence of these two people are equal, and they simultaneously initiate the manifestation of supernormal powers, but what they do is not similar. Because what they want to do with their supernormal powers is not similar, therefore, in this same matter, the two types of supernormal powers...
互相障礙爾時有一作是思惟。何因緣故我此神通今有障礙。將無我定有退失耶。此一定者。即於此事起是余心。第二定者。即於此事數數專注心無散亂。所發神通能無障礙。隨神通力如意轉變。若二神通威德不等。隨其勝者所作成辦。若二神通威德相似。先作意者成辦非余。
復有四種修靜慮者。一依近分定修靜慮者。二依染污定修靜慮者。三依世間定修靜慮者。四依出世間定修靜慮者。於六作意。謂了相等乃至加行究竟作意修定轉時。當知是初。愛上靜慮廣說乃至疑上靜慮。當知第二。若住余善世間靜慮。當知第三。謂能引發現法樂住無量作意世間功德。又能引發遊戲神通若順抉擇分所攝受空無愿無相解脫門所顯靜慮。當知第四。
複次無想等至當言唯一有漏。滅盡等至當言無漏。由與煩惱不相應故。非相應故。無所緣故。非諸煩惱之所生故。是出世間一切異生不能行故。唯除已入遠地菩薩。菩薩雖能起出世法令現在前。然由方便善巧力故不捨煩惱。又此等至當言非學非無學攝。非所行故似涅槃故。
複次當釋隨身念。經謂。心清凈行苾芻有四種隨煩惱。一毀犯禁戒。二散亂尋思。三保著內身。四保著外境。毀禁戒者。由憂悔門。於三摩地能為障礙。亂尋思者由三種門。一由於過去境隨念散亂門
【現代漢語翻譯】 現代漢語譯本 互相障礙。爾時有一人作是思惟：『何因緣故，我此神通今有障礙？將無我定有退失耶？』此一定者，即於此事起是余心。第二定者，即於此事數數專注，心無散亂。所發神通能無障礙，隨神通力如意轉變。若二神通威德不等，隨其勝者所作成辦。若二神通威德相似，先作意者成辦，非余。
復有四種修靜慮者：一、依近分定修靜慮者；二、依染污定修靜慮者；三、依世間定修靜慮者；四、依出世間定修靜慮者。於六作意，謂了相等乃至加行究竟作意修定轉時，當知是初。愛上靜慮，廣說乃至疑上靜慮，當知第二。若住余善世間靜慮，當知第三。謂能引發現法樂住無量作意世間功德，又能引發遊戲神通。若順抉擇分所攝受空（śūnyatā，空性）、無愿（apraṇihita，無愿） 、無相（animitta，無相）解脫門所顯靜慮，當知第四。
複次，無想等至（asaṃjñā-samāpatti，無想定）當言唯一有漏（sāsrava，有漏）。滅盡等至（nirodha-samāpatti，滅盡定）當言無漏（anāsrava，無漏），由與煩惱不相應故，非相應故，無所緣故，非諸煩惱之所生故，是出世間一切異生不能行故，唯除已入遠地菩薩。菩薩雖能起出世法令現在前，然由方便善巧力故，不捨煩惱。又此等至當言非學（śaikṣa，有學）非無學（aśaikṣa，無學）攝，非所行故，似涅槃故。
複次，當釋隨身念。經謂：『心清凈行苾芻有四種隨煩惱：一、毀犯禁戒；二、散亂尋思；三、保著內身；四、保著外境。』毀禁戒者，由憂悔門，於三摩地能為障礙。亂尋思者，由三種門：一、由於過去境隨念散亂門。
【English Translation】 English version Mutual Obstructions. At that time, someone had this thought: 'What is the cause and condition that my supernormal powers are now obstructed? Could it be that my concentration has declined?' This first concentration is when a different thought arises regarding this matter. The second concentration is when one repeatedly focuses on this matter without distraction. The resulting supernormal powers can then be without obstruction, transforming at will according to the power of the supernormal abilities. If the power and virtue of the two supernormal abilities are unequal, the one with greater power will accomplish the task. If the power and virtue of the two supernormal abilities are similar, the one that was first intended will accomplish it, not the other.
Furthermore, there are four types of practitioners of meditative stabilization (dhyāna，靜慮): 1. Those who cultivate meditative stabilization based on the preliminary concentration (upacāra-samādhi，近分定); 2. Those who cultivate meditative stabilization based on defiled concentration; 3. Those who cultivate meditative stabilization based on worldly concentration; 4. Those who cultivate meditative stabilization based on supramundane concentration. Regarding the six mental activities (ṣaṭ-karmaṇyatā，六作意), namely, when cultivating concentration from the mental activity of understanding the characteristics (lakṣaṇa-manaskāra，了相等) up to and including the mental activity of ultimate application (paripūrṇa-karmaṇyatā-manaskāra，加行究竟作意), know that this is the first. Meditative stabilization based on desire (rāga，愛), broadly speaking, up to and including meditative stabilization based on doubt (vicikitsā，疑), know that this is the second. If one abides in other virtuous worldly meditative stabilizations, know that this is the third. This refers to the worldly merits of being able to induce and manifest the bliss of dwelling in the present life through immeasurable mental activity, and also being able to induce playful supernormal powers. If it is meditative stabilization manifested by the doors to liberation of emptiness (śūnyatā，空性), signlessness (animitta，無相), and wishlessness (apraṇihita，無愿) embraced by the factors conducive to determination (nirvedha-bhāgīya，順抉擇分), know that this is the fourth.
Furthermore, the attainment of non-perception (asaṃjñā-samāpatti，無想定) should be said to be solely with outflows (sāsrava，有漏). The attainment of cessation (nirodha-samāpatti，滅盡定) should be said to be without outflows (anāsrava，無漏), because it is not associated with afflictions, because it is not associated, because it has no object of focus, because it is not produced by any afflictions, and because all ordinary beings outside the world cannot practice it, except for Bodhisattvas who have already entered the far-reaching grounds. Although Bodhisattvas can bring supramundane dharmas into the present, they do not abandon afflictions due to the skillful means of their expedient wisdom. Furthermore, this attainment should be said to be neither included in the category of learners (śaikṣa，有學) nor non-learners (aśaikṣa，無學), because it is not practiced and because it resembles Nirvana.
Furthermore, the mindfulness that accompanies the body should be explained. The sutra says: 'A Bhikṣu (苾芻) who practices with a pure mind has four types of secondary afflictions: 1. Violating precepts; 2. Distracted thoughts; 3. Clinging to the inner body; 4. Clinging to external objects.' Violating precepts causes obstacles to samādhi (三摩地) through the gate of regret. Distracted thoughts arise through three gates: 1. The gate of distraction due to recollecting past objects.
。二由依掉舉流散惡見惡聞惡語惡行。唯樂聞思散亂門。三由先串習勢力所持散亂門。保著內身者。由於生死無厭患門。保著外境者。于未來境由欣樂門。
當知此中為欲對治初隨煩惱故。修一作意。謂正知作意。為欲對治第二隨煩惱故。修三作意。謂稱順彼所緣作意。了別彼相能對治彼尋思作意。彼所依心調練作意。為欲對治第三隨煩惱故。應修分析積聚作意。為欲對治第四隨煩惱故。應當修習不凈作意。又初作意修習多修習故。能斷忘念。第二作意修習多修習故。能斷保著內身外境二種貪慾。第三作意修習多修習故。能斷惡見等所有散亂。第四作意修習多修習故。能斷先所串習勢力任持所有散亂。第五作意修習多修習故。能斷于身凈有情想。第六作意修習多修習故。能斷四貪。所謂色貪觸貪形貪及承事貪。如是作意修習為依。斷隨煩惱心觸正定。證得近分根本勝定。又能證得有喜離喜清凈安樂。又依如是正定心故。如實了知上地有情無常性。及諸行無常性。云何了知有情無常性。謂得天眼清凈過人見諸有情。乃至廣說。云何了知諸行無常性。謂能隨入未來過去現在作意緣生智故。此隨身念依於三處。謂依增上心。增上慧學。修治業地。依增上心學處。依增上慧學處。為欲斷除所餘諸結。修念住等所有一切菩
【現代漢語翻譯】 現代漢語譯本： 二、由於依仗掉舉（uddhacca，心神不定）流散、惡見、惡聞、惡語、惡行而產生散亂。只喜歡聽聞、思考那些令人散亂的事情。 三、由於先前串習的力量所支援而產生散亂。對於執著于自身的人來說，是因為對生死沒有厭倦之心；對於執著于外境的人來說，是因為對未來的境界懷有欣樂之心。
應當知道，爲了對治第一種隨煩惱，修習一種作意（manasikara，專注）。即正知作意。爲了對治第二種隨煩惱，修習三種作意。即稱順彼所緣作意，了別彼相能對治彼尋思作意，彼所依心調練作意。爲了對治第三種隨煩惱，應當修習分析積聚作意。爲了對治第四種隨煩惱，應當修習不凈作意。又，第一種作意修習多次，能夠斷除忘念。第二種作意修習多次，能夠斷除執著于自身和外境的兩種貪慾。第三種作意修習多次，能夠斷除惡見等所有散亂。第四種作意修習多次，能夠斷除先前串習勢力所任持的所有散亂。第五種作意修習多次，能夠斷除對於身體的清凈和有情的想法。第六種作意修習多次，能夠斷除四種貪慾，即色貪、觸貪、形貪以及承事貪。像這樣，依靠修習作意，斷除隨煩惱，內心接觸到真正的禪定，證得近分定和根本勝定。又能證得有喜、離喜的清凈安樂。又依靠這樣的正定之心，如實了知上地有情的無常性，以及諸行的無常性。如何了知有情的無常性？即獲得天眼，以清凈超人的眼力見到諸有情，乃至廣說。如何了知諸行的無常性？即能夠隨順進入未來、過去、現在，以作意緣生智的緣故。這種隨身念依於三個方面，即依靠增上心學、增上慧學，修治業地。依靠增上心學處，依靠增上慧學處，爲了斷除其餘諸結，修習念住等所有一切菩提分法。
【English Translation】 English version: 2. Secondly, distraction arises from relying on agitation (uddhacca, restlessness), scattering, wrong views, wrong hearing, wrong speech, and wrong conduct. One only delights in hearing and contemplating things that lead to distraction. 3. Thirdly, distraction arises from the power of prior habitual tendencies. For those attached to their inner self, it is due to a lack of weariness with birth and death; for those attached to external objects, it is due to a delight in future realms.
It should be known that in order to counteract the first type of secondary affliction, one cultivates one type of attention (manasikara, mindfulness). That is, right mindfulness. In order to counteract the second type of secondary affliction, one cultivates three types of attention. That is, attention that accords with the object, attention that discerns the characteristics of the object and counteracts discursive thought about it, and attention that trains the mind that relies on that object. In order to counteract the third type of secondary affliction, one should cultivate attention that analyzes and aggregates. In order to counteract the fourth type of secondary affliction, one should cultivate attention to impurity. Furthermore, by cultivating the first type of attention repeatedly, one can cut off forgetfulness. By cultivating the second type of attention repeatedly, one can cut off the two types of craving: attachment to the inner self and external objects. By cultivating the third type of attention repeatedly, one can cut off all distractions such as wrong views. By cultivating the fourth type of attention repeatedly, one can cut off all distractions sustained by the power of prior habitual tendencies. By cultivating the fifth type of attention repeatedly, one can cut off the perception of purity and sentient beings in the body. By cultivating the sixth type of attention repeatedly, one can cut off the four types of craving: craving for form, craving for touch, craving for shape, and craving for service. In this way, by relying on the cultivation of attention, one cuts off secondary afflictions, the mind touches true samadhi (concentration), and one attains access concentration and fundamental superior concentration. Furthermore, one can attain joy, freedom from joy, pure bliss. Moreover, relying on such right concentration, one truly knows the impermanence of sentient beings in higher realms, and the impermanence of all phenomena. How does one know the impermanence of sentient beings? That is, by obtaining the divine eye, with pure and extraordinary vision, one sees all sentient beings, and so forth. How does one know the impermanence of all phenomena? That is, one can enter into the future, past, and present, due to the wisdom arising from dependent origination through attention. This mindfulness of the body relies on three aspects: relying on higher discipline, higher wisdom, and cultivating the field of action. Relying on the training of higher discipline, relying on the training of higher wisdom, in order to cut off the remaining fetters, one cultivates all the factors of enlightenment such as the mindfulness.
提分法之所依止。由三因緣不與一切外道沙門婆羅門共。謂于修治業地資糧圓滿故。于奢摩他聚無有愛味故。于般涅槃愛樂隨逐心。非煩惱火所生處故。又此修念資糧圓滿為依止故。四果清凈。謂處聚落世法所生煩惱不染。處阿練若空閑所生煩惱不染。處阿練若聚落所生煩惱不染。於二處所不能堪忍淋漏等苦煩惱不染。奢摩他聚無有愛味為依止故五果清凈。謂四種清凈靜慮。及寂靜解脫。于般涅槃愛樂隨逐心。非煩惱火所生處為依止故。九果清凈。謂初三果及六神通。此隨身念當知五種清凈所攝。謂不定地清凈故。定地清凈故。攝清凈故。不共清凈故。不共果清凈故。又隨逐身轉故。彼所攝受故。名隨身念。
複次當釋摩訶俱瑟祉羅經有二解脫。一慧解脫。二心解脫。
此中依慧解脫。謂世間慧之所行者。當知即是建立惡行及與善行並彼因緣。彼體性者。當知即是惡行善行。並彼因緣善不善等體性差別。如實正智。又依心解脫。謂心染凈之所依者。當知即是色等境界。能取了別彼世間慧。心解脫果。當知即是于彼相應相雜下類雜染出故。即慧解脫增上力故。出世間慧之所行者。當知即是由世間慧及心解脫增上力故。如實了知一切境界。即出世慧心解脫果。當知即是一切種類雜染出故。此中若世間慧若出世
【現代漢語翻譯】 現代漢語譯本： 提分法所依止的，有三種因緣，不與一切外道沙門婆羅門相同。即：對於修治業地資糧圓滿的緣故；對於奢摩他（止，samatha）的聚集沒有愛戀玩味的緣故；對於般涅槃（parinirvana，完全的涅槃）的愛樂隨逐於心，不是由煩惱之火所生之處的緣故。又，此修念資糧圓滿作為依止的緣故，四果清凈。即：處於聚落世間法所生的煩惱不染污；處於阿練若（aranya，寂靜處）空閑所生的煩惱不染污；處於阿練若聚落所生的煩惱不染污；對於二處所不能堪忍的淋雨寒冷等苦的煩惱不染污。奢摩他的聚集沒有愛戀玩味作為依止的緣故，五果清凈。即：四種清凈靜慮（禪定），以及寂靜解脫。對於般涅槃的愛樂隨逐於心，不是由煩惱之火所生之處作為依止的緣故，九果清凈。即：初三果以及六神通。此隨身念應當知道為五種清凈所攝。即：不定地清凈的緣故；定地清凈的緣故；攝清凈的緣故；不共清凈的緣故；不共果清凈的緣故。又，隨逐于身而轉的緣故，被其所攝受的緣故，名為隨身念。
其次，應當解釋摩訶俱瑟祉羅（Mahākoṣṭhila）經中的兩種解脫：一為慧解脫，二為心解脫。
此中，依據慧解脫來說，世間慧所行之處，應當知道就是建立惡行以及善行，以及它們的因緣。它們的體性，應當知道就是惡行、善行，以及它們的因緣善不善等體性差別，如實正智。又依據心解脫來說，心染污清凈所依之處，應當知道就是色等境界，能夠取了別彼世間慧。心解脫的果，應當知道就是對於彼相應相雜下劣種類雜染的出離的緣故，即慧解脫增上力的緣故。出世間慧所行之處，應當知道就是由世間慧以及心解脫增上力的緣故，如實了知一切境界。即出世慧心解脫的果，應當知道就是一切種類雜染的出離的緣故。此中，無論是世間慧還是出世
【English Translation】 English version: The basis of the method of distinction is that there are three causes and conditions that are not shared by all non-Buddhist ascetics and Brahmins. Namely: because of the complete accumulation of resources for cultivating the field of karma; because there is no attachment or savoring of the gathering of samatha (tranquility); because the love and delight for parinirvana (complete nirvana) follows the mind, and it is not a place produced by the fire of afflictions. Furthermore, because this complete accumulation of resources for mindfulness is relied upon, the four fruits are purified. Namely: the afflictions arising from worldly affairs in villages and settlements do not defile; the afflictions arising from secluded places in aranyas (quiet places) do not defile; the afflictions arising from aranyas and settlements do not defile; the afflictions of suffering such as being unable to endure rain and cold in the two places do not defile. Because there is no attachment or savoring of the gathering of samatha, the five fruits are purified. Namely: the four kinds of pure dhyana (meditative states), and peaceful liberation. Because the love and delight for parinirvana follows the mind, and it is not a place produced by the fire of afflictions, the nine fruits are purified. Namely: the first three fruits and the six supernormal powers. This mindfulness of the body should be known to be encompassed by five kinds of purification. Namely: because of the purification of the undetermined ground; because of the purification of the determined ground; because of the purification of gathering; because of the unshared purification; because of the unshared fruit purification. Moreover, because it follows and turns with the body, and because it is received by it, it is called mindfulness of the body.
Furthermore, the two liberations in the Mahākoṣṭhila Sutra should be explained: one is liberation through wisdom, and the other is liberation through mind.
Here, according to liberation through wisdom, what is acted upon by worldly wisdom should be known to be the establishment of evil actions and good actions, as well as their causes and conditions. Their nature should be known to be the differences in nature such as evil actions, good actions, and their causes and conditions, good and not good, and so on, as true and correct knowledge. Also, according to liberation through mind, what the defilement and purification of the mind rely on should be known to be the realms of form and so on, which are able to grasp and distinguish that worldly wisdom. The fruit of liberation through mind should be known to be because of the departure from the inferior kinds of defilements that are corresponding and mixed with it, that is, because of the increased power of liberation through wisdom. What is acted upon by supramundane wisdom should be known to be because of the increased power of worldly wisdom and liberation through mind, truly knowing all realms. That is, the fruit of supramundane wisdom and liberation through mind should be known to be because of the departure from all kinds of defilements. Here, whether it is worldly wisdom or supramundane
慧。總略為一說名正見。正見因緣。當知即是有佛出世聽聞正法無倒思惟。又出世間正見果相。當知即是前後常故無所對故。若法所治若有生已無滅所治。若無滅已有生。彼法名有所對。若法所治。若有若無。若生不生。常時是有。彼法名無所對。又即此果由心解脫增上力故。于自所行及彼所依得清凈者。當知即是由清凈心增上力故。于諸色根所行境界不生雜染。及令諸根順清凈故。又解脫心住者。當知即是壽之與暖。展轉相依相屬而住。又此世間及出世間二種解脫果差別者。當知即是于諸受中及因緣中。有癡愛者後有當生。無癡愛者後有不生。又彼相雜而相應故。彼能依止心法清凈。當知即是非現在緣之所染污領受彼故。即二解脫住差別者。當知即是六寂靜故。由清凈識沒平等故。非由彼所依平等故。于入定時不由加行入寂靜故。于出定時不由加行出寂靜故。次第出故。于在定時三行不行得寂靜故。于遠離出心寂靜故。謂於三時。一于阿練若與同梵行共相雜住。二于聚落中與諸在家共相雜住。三於二處行相現行。于親近出心寂靜故。謂於三時。一于有色世間勝定出故。二于無色世間勝定出故。三于出世間有心定出故。又此諸定非唯滅定出已方得。亦先已得今起現前。此中前二由次第定故。展轉獲得勝定清凈。后一不
【現代漢語翻譯】 現代漢語譯本： 慧。總的來說，用一句話概括就叫做正見（Samyag-dṛṣṭi，正確的見解）。正見的因緣，應當知道就是有佛出世，聽聞正法，沒有顛倒的思維。另外，出世間的正見所帶來的果報和現象，應當知道就是前後都是恒常的，沒有對立面的緣故。如果某種法所要對治的，是有生起之後有滅亡的，或者沒有滅亡卻有生起的，這種法就叫做有對立面。如果某種法所要對治的，無論是有還是沒有，無論是生起還是不生起，都是恒常存在的，這種法就叫做沒有對立面。另外，這種果報由於心解脫的增上力的緣故，對於自己所行持的以及所依靠的能夠得到清凈，應當知道這就是由於清凈心的增上力的緣故，對於各種色根所行持的境界不產生雜染，並且使得各種根變得順應清凈的緣故。另外，解脫心安住，應當知道就是壽命和暖氣，輾轉互相依靠而安住。另外，世間和出世間這兩種解脫果的差別，應當知道就是在各種感受中以及因緣中，有愚癡和愛著的，未來還會產生後有；沒有愚癡和愛著的，未來就不會產生後有。另外，由於它們相互混雜而相應，它們所能依止的心法是清凈的，應當知道這就是非現在緣所染污而領受它們的緣故。這兩種解脫安住的差別，應當知道就是六種寂靜的緣故。由於清凈的識沒入平等的緣故，而不是由於它們所依的平等。在進入禪定時，不是通過額外的努力進入寂靜的緣故；在出定時，不是通過額外的努力出離寂靜的緣故，而是次第出離的緣故。在禪定中，三種行為不行持而得到寂靜的緣故。對於遠離出心而寂靜的緣故，指的是在三種情況下：一，在阿練若（Araṇya，寂靜處）與同修梵行的人共同雜住；二，在聚落中與各種在家居士共同雜住；三，在這兩個地方行持的狀態顯現。對於親近出心而寂靜的緣故，指的是在三種情況下：一，從有色世間的殊勝禪定中出離的緣故；二，從無色世間的殊勝禪定中出離的緣故；三，從出世間有心的禪定中出離的緣故。另外，這些禪定並非只有在滅盡定出定之後才能獲得，也是先前已經獲得，現在只是讓它顯現出來。這裡面的前兩種禪定由於次第禪定的緣故，輾轉獲得殊勝禪定的清凈，后一種禪定不是這樣。
【English Translation】 English version: 『Prajna (wisdom). To summarize, it is called Right View (Samyag-dṛṣṭi). The cause and condition of Right View should be understood as the appearance of a Buddha in the world, hearing the correct Dharma, and thinking without inverted views. Furthermore, the result and appearance of supramundane Right View should be understood as being constant before and after, because there is no opposite. If the Dharma to be treated is that which has arising and then ceasing, or that which has arising without ceasing, that Dharma is called having an opposite. If the Dharma to be treated, whether it exists or does not exist, whether it arises or does not arise, is always present, that Dharma is called having no opposite. Furthermore, this result, due to the increased power of the mind's liberation, is able to attain purity in its own conduct and in that which it relies upon. This should be understood as being due to the increased power of a pure mind, so that it does not generate defilement in the realms of the sense faculties, and causes the faculties to accord with purity. Furthermore, the abiding of the liberated mind should be understood as the life force and warmth mutually relying on each other to abide. Furthermore, the difference between the two kinds of liberation results, mundane and supramundane, should be understood as that, in the various feelings and conditions, those with ignorance and attachment will have future existence, while those without ignorance and attachment will not have future existence. Furthermore, because they are mixed and corresponding, the mind-dharma that they rely on is pure. This should be understood as receiving them without being defiled by present conditions. The difference between these two kinds of liberation abiding should be understood as being due to the six kinds of tranquility. It is due to the pure consciousness sinking into equality, not due to the equality of that which they rely on. When entering samadhi, it is not through additional effort that one enters tranquility; when exiting samadhi, it is not through additional effort that one exits tranquility, but rather through gradual exit. In samadhi, the three actions do not proceed, and tranquility is attained. The tranquility due to being apart from the outgoing mind refers to three situations: first, dwelling together in a secluded place (Araṇya) with fellow practitioners; second, dwelling together in a village with various lay practitioners; third, the state of practice manifests in both places. The tranquility due to being close to the outgoing mind refers to three situations: first, exiting from the superior samadhi of the world of form; second, exiting from the superior samadhi of the formless world; third, exiting from the supramundane samadhi with mind. Furthermore, these samadhis are not only attained after exiting from cessation samadhi, but were already attained previously, and are now simply manifesting. The first two samadhis here are due to sequential samadhi, and gradually attain the purity of superior samadhi, but the latter is not so.
由次第定故。然由通達無相界故。展轉獲得勝定清凈。又有相定由有相作意入住出定。若無相定由無相作意入定住定。由有相作意當知出定。
複次當釋法因緣經。謂于阿毗達摩阿毗毗奈耶中。善巧苾芻或鄔波索迦。欲依解了而請問者。當依八相而興請問。何等八相。謂解了事。解了所治。解了果。解了自性。解了果差別。解了所依。解了功德。解了證得。
解了事者。謂能解了五取蘊故。解了所治者。謂愛雜染及見雜染。由愛雜染故於後有滅不生欣樂。由見雜染故雖生欣樂而不能證。解了果者。謂此三種雜染永斷。解了自性者。謂八聖支道。此複種種差別。宣說對治外道諸邪道故。名八聖支道。對治三種雜染故建立三蘊。謂對治惡行雜染故。對治諸欲雜染故。對治諸見雜染故。是出世間有為所攝。解了果差別者。謂諸斷滅。是出世間無為所攝。解了所依者。謂三摩地。此復四種應知。一由種姓故。謂所有定一切皆由靜慮種姓。隨所宣說諸靜慮支皆能解了。二由相故。三由生所緣相故。四由成辦因緣相故。解了功德者。謂滅盡定最第一住。說名解了功德。當知此相復有五種。謂滅事故。寂靜相似影像故。入定因緣故。出定因緣故。出定功德故。解了證得者。謂於五取蘊以八種相觀察諸受。謂觀察自性。觀
【現代漢語翻譯】 現代漢語譯本：由於次第禪定的緣故。然而由於通達無相界的緣故，輾轉獲得殊勝禪定的清凈。又有相禪定通過有相作意進入、安住和出定。如果無相禪定通過無相作意入定和住定，應當知道通過有相作意出定。
其次應當解釋《法因緣經》。即對於《阿毗達摩》（論藏）、《阿毗毗奈耶》（毗奈耶藏）中，善於通達的比丘或鄔波索迦（近事男），想要依靠理解來請問的人，應當依靠八種相來發起請問。哪八種相？即理解事、理解所治、理解果、理解自性、理解果差別、理解所依、理解功德、理解證得。
理解事，是指能夠理解五取蘊的緣故。理解所治，是指愛雜染和見雜染。由於愛雜染的緣故，對於後有的滅不生起欣樂。由於見雜染的緣故，即使生起欣樂也不能證得。理解果，是指這三種雜染永遠斷除。理解自性，是指八聖支道。這又有很多種差別，宣說對治外道的各種邪道，所以名為八聖支道。對治三種雜染，所以建立三蘊。即對治惡行雜染的緣故，對治各種欲雜染的緣故，對治各種見雜染的緣故。這是出世間有為法所攝。理解果差別，是指各種斷滅，是出世間無為法所攝。理解所依，是指三摩地（禪定）。這又有四種應當知道。一、由於種姓的緣故，即所有禪定都由靜慮種姓。隨所宣說的各種靜慮支都能理解。二、由於相的緣故。三、由於生所緣相的緣故。四、由於成辦因緣相的緣故。理解功德，是指滅盡定是最第一的安住，稱為理解功德。應當知道此相又有五種，即滅事故、寂靜相似影像故、入定因緣故、出定因緣故、出定功德故。理解證得，是指對於五取蘊以八種相觀察各種感受，即觀察自性，觀察
【English Translation】 English version: It is due to the sequential samadhi. However, due to understanding the realm of the formless, one gradually obtains the purity of superior samadhi. Furthermore, samadhi with form involves entering, abiding, and emerging from samadhi through attention to form. If it is formless samadhi, one enters and abides in samadhi through attention to the formless. It should be known that emerging from samadhi is through attention to form.
Next, the Dharma Hetu Nidana Sutra should be explained. That is, for a Bhikshu (monk) or Upasaka (layman) who is skilled in the Abhidhamma (collection of philosophical texts) and Abhi-Vinaya (collection of monastic rules), and who wishes to inquire based on understanding, they should initiate their inquiry based on eight aspects. What are these eight aspects? They are: understanding the event, understanding what is to be treated, understanding the result, understanding the self-nature, understanding the difference in results, understanding the basis, understanding the merits, and understanding the attainment.
Understanding the event means being able to understand the five Skandhas (aggregates of existence). Understanding what is to be treated means the defilements of attachment and the defilements of views. Due to the defilements of attachment, one does not rejoice in the cessation of future existence. Due to the defilements of views, even if one rejoices, one cannot attain realization. Understanding the result means the permanent cessation of these three types of defilements. Understanding the self-nature means the Noble Eightfold Path. This again has various differences, explaining the counteractions to the various wrong paths of externalists, hence it is called the Noble Eightfold Path. Counteracting the three types of defilements, therefore, three Skandhas (aggregates) are established. That is, due to counteracting the defilements of evil conduct, due to counteracting the various defilements of desire, due to counteracting the various defilements of views. This is included within the conditioned of the supramundane. Understanding the difference in results means the various cessations, which are included within the unconditioned of the supramundane. Understanding the basis means Samadhi (meditative concentration). This again should be known to have four aspects. First, due to lineage, that is, all Samadhi (meditative concentration) arises from the lineage of Dhyana (meditative absorption). All the branches of Dhyana (meditative absorption) that are explained can be understood. Second, due to the aspect. Third, due to the aspect of the object of arising. Fourth, due to the aspect of the causes and conditions for accomplishment. Understanding the merits means that the Nirodha-Samapatti (Cessation of Feeling and Perception) is the foremost abiding, which is called understanding the merits. It should be known that this aspect again has five aspects, namely, the event of cessation, the image resembling tranquility, the causes and conditions for entering Samadhi (meditative concentration), the causes and conditions for emerging from Samadhi (meditative concentration), and the merits of emerging from Samadhi (meditative concentration). Understanding the attainment means observing the various feelings in the five Skandhas (aggregates of existence) with eight aspects, namely, observing the self-nature, observing
察現法轉因緣。觀察現法轉滅因緣。觀察當來轉因緣。觀察彼二轉滅因緣。觀察轉因緣因緣。觀察還因緣因緣。及觀察還。此中樂俱行對治。謂于最勝根本靜慮。苦俱行對治。謂得近分出離欲俱行。不苦不樂俱行對治。謂即于根本靜慮。為欲顯示轉因緣滅故。即依諸受說所有受皆悉是苦。由彼三受約第一義皆是苦故。言相對者。謂有此故施設於彼。是名相對。此中諸受展轉相對。由彼一切苦所攝故。又由有此第一義苦。施設無智。由有此故施設治彼出世之慧。由有此故施設彼果寂滅涅槃。是故彼彼諸法。說與彼彼諸法相對。
複次當釋眠纏。謂勤修習內心寂靜奢摩他行諸苾芻等。為欲斷除諸隨煩惱。應知五種對治之相。謂遠離闇相。于能隨順舉歡喜法。發生正舉加行道理。損害諸見諸見功用諸見所依功用。彼隨煩惱既斷滅已。復有五種任持定法。何等為五。謂諸遠離遠離處所。順定言說。順無染心資生眾具。從有智者同梵行所。獲得隨順教授教誡美妙言說。于諸世間等持等至。遠離愛味及無漏行如理作意。
複次彼勤修習增上心學諸苾芻等。由三因緣當遣現行染污尋思。謂遠離所緣故。厭患自性故。遠離自性故。由三因緣遠離自性。謂有對治力根猛利者。能頓遠離。無對治力根處中者如其粗相能漸遠離。
【現代漢語翻譯】 現代漢語譯本：觀察現法轉變的因緣（hetu）。觀察現法轉變止滅的因緣。觀察未來轉變的因緣。觀察前兩者轉變止滅的因緣。觀察轉變因緣的因緣。觀察還滅因緣的因緣。以及觀察還滅。這裡，與樂受共同生起的對治，是指對於最殊勝的根本靜慮（dhyāna）。與苦受共同生起的對治，是指獲得近分定（upacāra-samādhi），出離欲求。與不苦不樂受共同生起的對治，是指在根本靜慮中。爲了顯示轉變因緣的止滅，所以依據各種感受說所有感受都是苦。因為這三種感受從第一義諦（paramārtha-satya）上來說都是苦。所說的相對，是指因為有這個，所以安立那個，這叫做相對。這裡，各種感受互相相對，因為它們都被苦所攝。又因為有這第一義諦的苦，所以安立無智（avidyā）。因為有這個，所以安立對治它的出世智慧（lokottara-jñāna）。因為有這個，所以安立它的果，寂滅涅槃（nirvāṇa）。因此，這些法，說是與那些法相對。 其次，應當解釋睡眠纏（styāna）。是指勤奮修習內心寂靜的奢摩他（śamatha）行的比丘（bhikṣu）等，爲了斷除各種隨煩惱（upakleśa），應當知道五種對治之相。即遠離黑暗之相，對於能夠隨順生起歡喜的法，發生正確的生起加行的道理。損害各種見解、各種見解的功用、各種見解所依的功用。這些隨煩惱既然斷滅之後，又有五種任持定的方法。哪五種呢？即遠離遠離之處所，順應定的言說，順應無染心的資生眾具，從有智慧者、同梵行者那裡，獲得隨順的教授教誡的美妙言說，對於各種世間的等持等至（samāpatti），遠離愛味以及無漏行（anāsrava-mārga）的如理作意（yoniso manasikāra）。 其次，那些勤奮修習增上心學的比丘等，由於三種因緣應當遣除現行染污的尋思（vitarka）。即遠離所緣（ālambana）的緣故，厭患自性的緣故，遠離自性的緣故。由於三種因緣遠離自性。即有對治力、根器猛利的人，能夠立即遠離。沒有對治力、根器中等的人，能夠如其粗略之相而逐漸遠離。
【English Translation】 English version: Observing the conditions (hetu) for the transformation of phenomena in the present. Observing the conditions for the cessation of the transformation of phenomena in the present. Observing the conditions for the transformation of phenomena in the future. Observing the conditions for the cessation of the transformation of both of those. Observing the conditions for the conditions of transformation. Observing the conditions for the conditions of reversion. And observing reversion. Here, the antidote associated with pleasant feeling is referring to the most supreme fundamental meditative absorption (dhyāna). The antidote associated with painful feeling is referring to attaining the access concentration (upacāra-samādhi), and the desire to be free from desire. The antidote associated with neither-pleasant-nor-painful feeling is referring to being in the fundamental meditative absorption. In order to show the cessation of the conditions for transformation, it is said based on the various feelings that all feelings are suffering. Because these three feelings are all suffering from the ultimate truth (paramārtha-satya) perspective. What is called relative is referring to because there is this, therefore that is established, this is called relative. Here, the various feelings are relatively related to each other, because they are all included in suffering. Also, because there is this ultimate truth of suffering, ignorance (avidyā) is established. Because there is this, the transcendental wisdom (lokottara-jñāna) that counteracts it is established. Because there is this, its result, the peaceful nirvana (nirvāṇa), is established. Therefore, these dharmas are said to be relatively related to those dharmas. Furthermore, the sleep obscuration (styāna) should be explained. It refers to those monks (bhikṣu) who diligently cultivate the practice of inner tranquility, śamatha (śamatha), etc. In order to eliminate the various secondary defilements (upakleśa), one should know the five aspects of antidotes. Namely, to stay away from the aspect of darkness, and for the dharma that can accord with the arising of joy, to develop the reasoning of correctly generating effort. To harm the various views, the functions of the various views, and the functions of what the various views rely on. After these secondary defilements have been eliminated, there are five methods for maintaining concentration. What are the five? Namely, staying away from remote places, speech that accords with concentration, requisites that accord with an undefiled mind, obtaining wonderful speech of instruction and admonition that accords with it from wise people and fellow practitioners, and appropriate attention (yoniso manasikāra) to the various worldly samāpatti (samāpatti), staying away from attachment and the undefiled path (anāsrava-mārga). Furthermore, those monks who diligently cultivate higher learning in mind, due to three causes, should eliminate the currently active defiled thoughts (vitarka). Namely, because of staying away from the object of focus (ālambana), because of being disgusted with its nature, and because of staying away from its nature. Due to three causes, one stays away from its nature. Namely, those who have the power of an antidote and sharp faculties can immediately stay away. Those who do not have the power of an antidote and have moderate faculties can gradually stay away according to its coarse appearance.
無對治力根下劣者。于諸尋思因緣財食深見過患。
複次諸苾芻有六順出離界三摩地修習支者。謂諸苾芻于閑靜室勤修觀行。當知三種補特伽羅有三三摩地。謂勤修習增上心者。於四有情怨行惡行凈行恩行有眾生緣定。又勤修習趣究竟者。有法緣定。又勤修習諦現觀者。有法緣定。
複次由三種大性大三摩地。能令速疾通達真如。既通達已能盡諸漏。謂由所緣大性故。由精勤大性故。由方便所攝作意大性故。又有二遠離。能令速疾通達真如。謂於行處遠離憒鬧。及於住處離惡尋思。
瑜伽師地論卷第六十二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六十三
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中三摩呬多地之二
復有五種定相違法。一毀犯禁戒。二無無間加行。三無殷重加行。四有沉沒。五他所擾惱。
復有三種遠離。一住處遠離。二見遠離。三聞遠離。
複次心清凈行苾芻。略有五種等持相違厚重過失。能為定障。一忿。二慢。三欲貪。四薩迦耶見。五不能堪忍。有五厚重三摩地相。由彼於此障礙而住。是故說名厚重過失。云何五相。一者獲得隨宜資具便生喜足。二者好樂求諸善法。三于身財無所顧戀。四于生死
【現代漢語翻譯】 現代漢語譯本：對於那些沒有對治力且根器低劣的人來說，他們會深深地看到尋思（Vitarka，初步的思考）、因緣（Hetu-pratyaya，事物產生的條件）、財物和食物的過患。
此外，諸位比丘（Bhiksu，佛教僧侶），有六種順應出離之道的界限和三種三摩地（Samadhi，禪定）的修習支。也就是說，諸位比丘在閑靜的房間里勤奮地修習觀行。應當知道，有三種補特伽羅（Pudgala，人）有三種三摩地。所謂勤奮修習增上心的人，對於四種有情——怨恨的人、行為惡劣的人、行為清凈的人、施恩于自己的人——有眾生緣定。又勤奮修習趣向究竟的人，有法緣定。又勤奮修習諦現觀的人，有法緣定。
此外，通過三種大性的大三摩地，能夠迅速地通達真如（Tathata，事物的真實本性）。一旦通達了真如，就能夠斷盡所有的煩惱。這三種大性是：由於所緣的大性，由於精勤的大性，由於方便所攝的作意的大性。又有兩種遠離，能夠迅速地通達真如。這兩種遠離是：在行處遠離喧鬧，以及在住處遠離惡劣的尋思。
《瑜伽師地論》卷第六十二 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第六十三
彌勒菩薩說
三藏法師玄奘奉詔翻譯《攝抉擇分》中《三摩呬多地》之二
又有五種與禪定狀態相違背的情況：一是毀犯禁戒，二是無不間斷的精進修行，三是無殷重的精進修行，四是昏沉，五是被他人擾亂。
又有三種遠離：一是住處遠離，二是見解遠離，三是聽聞遠離。
此外，心清凈的比丘，略有五種等持（Samahita，專注）相違的厚重過失，能夠成為禪定的障礙：一是忿怒，二是傲慢，三是欲貪，四是薩迦耶見（Satkayadristi，身見），五是不能堪忍。有五種厚重的三摩地相，由於這些障礙存在，所以被稱為厚重過失。這五種相是什麼呢？一是獲得隨意的資具就感到喜悅滿足，二是喜歡追求各種善法，三是對自身和財物沒有顧戀，四是對生死
【English Translation】 English version: Those who lack the power of antidotes and are of inferior faculties deeply perceive the faults of Vitarka (initial thought), Hetu-pratyaya (conditions for arising), wealth, and food.
Furthermore, Bhiksus (Buddhist monks), there are six boundaries conducive to liberation and three Samadhi (meditative absorption) training supports. That is, Bhiksus diligently cultivate contemplation in quiet rooms. It should be known that there are three types of Pudgalas (persons) who have three types of Samadhi. Those who diligently cultivate increased mind have sentient being-related Samadhi towards four types of sentient beings: those who are hateful, those who act evilly, those who act purely, and those who are kind to oneself. Also, those who diligently cultivate towards the ultimate have Dharma-related Samadhi. Also, those who diligently cultivate the direct perception of truth have Dharma-related Samadhi.
Furthermore, through the three great natures of great Samadhi, one can quickly penetrate Tathata (suchness, the true nature of things). Once Tathata is penetrated, one can exhaust all defilements. These three great natures are: due to the great nature of the object of focus, due to the great nature of diligence, and due to the great nature of attention directed by skillful means. There are also two kinds of remoteness that can quickly penetrate Tathata. These two kinds of remoteness are: being remote from noise in places of activity, and being remote from evil thoughts in places of dwelling.
Yoga-bhumi-sastra, Scroll 62 Taisho Tripitaka Volume 30, No. 1579, Yoga-bhumi-sastra
Yoga-bhumi-sastra, Scroll 63
Said by Bodhisattva Maitreya
Translated by Tripitaka Master Xuanzang by Imperial Decree, the second part of Samahita-bhumi in the Compendium of Determinations
Furthermore, there are five conditions that contradict the state of Samadhi: first, violating precepts; second, lacking uninterrupted diligent practice; third, lacking earnest diligent practice; fourth, dullness; and fifth, being disturbed by others.
Furthermore, there are three kinds of remoteness: first, remoteness of dwelling place; second, remoteness of views; and third, remoteness of hearing.
Furthermore, a Bhiksu with a pure mind has, in brief, five kinds of weighty faults that contradict Samahita (concentration), which can become obstacles to Samadhi: first, anger; second, arrogance; third, desire and greed; fourth, Satkayadristi (belief in a self); and fifth, inability to endure. There are five weighty aspects of Samadhi, and because these obstacles exist, they are called weighty faults. What are these five aspects? First, upon obtaining suitable resources, one becomes joyful and content; second, one enjoys seeking various good Dharmas; third, one has no attachment to oneself and possessions; fourth, towards birth and death
及與涅槃見大過失最勝功德。五于加行堪忍勤苦。此中忿者。謂懷忿故。若往他家不得利養或得而少。或弊或遲或不恭敬。由此便生顰蹙憤憾。從此因緣。發恚尋思及害尋思多隨尋伺。彼由此故先所未生勝三摩地不能得生。設彼已生還復退失。所言慢者。謂懷慢故。慢所制伏。為性於法不生恭敬。于諸師範尊重福田。不能時時身心卑屈敬問咨請云何為善云何不善。亦不勤求所有善法。由此不能解了引發三摩地義。從此因緣發起輕慢相應尋思多隨尋伺。彼由此故先所未生如前廣說。言欲貪者。謂懷貪故。多諸愛染。于身財等深生顧戀。由此于外五妙欲中多生散亂。從此因緣生欲尋思眷屬尋思。國土尋思族望家勢相應尋思。多隨尋伺。彼由此故先所未生如前廣說。彼復不凈能為對治。應知不凈略有三相。謂糞穢相。彼等流相。能依所依差別相。薩迦耶見者。謂由身見制伏因緣會遇世法。便為高欣下戚涂染。設欲棄捨便為身見相違而住。又即于彼世法眾相。親愛恒流之所漂溺。設欲棄捨便為身見相違而住。又即世法眾相所生不正尋思之所燒惱。設欲棄捨便為身見相違而住。又即于彼世法眾相追求之時。種種擾亂散動所逼。設欲棄捨便為身見相違而住。又即由彼身見因緣。恒常執著世法所依無常諸取。由是因緣為憂悲等之所逼
惱。設欲棄捨便為身見相違而住。又復即彼為欲除遣下地垢穢。勤修善時。于彼加行不生喜樂。於此所治設欲棄捨。便為身見相違而住。如為除遣下地垢穢。為遣上地所有垢穢當知亦爾。由此因故雖作是心。我當於彼生死涅槃觀大過失觀勝功德。便復顛倒。由此因緣先雖獲得諸三摩地。然于未生聖諦現觀勝三摩地。不能得生。不堪忍者。謂懷不忍故。雖已獲得聖諦現觀勝三摩地。不能堪忍蚊虻等苦。舍離加行多生懈怠。由此因緣于所未生入根本定不能生起。設復已生還即退失。前三過失能為最初三摩地障。次一過失為諦現觀三摩地障。后一過失為入根本三摩地障。
復有差別。謂有八種棄捨近住弟子因緣。于彼雜染之所染污。由染污故彼便棄捨近住弟子。非無煩惱諸阿羅漢常善住念有如斯事。云何為八。謂性于彼近住弟子有憎惡心。唯欲自身受于恭敬。如欲恭敬。欲受利養亦復如是。近住弟子多所毀犯行不正行。又于近住諸弟子眾饒益損減。便有所須及與不須。于增上戒教授折伏不能堪忍。于增上心增上慧住教授折伏不能堪忍。于營眾務所有擾惱。不能堪忍。
複次嗢拖南曰。
數及所對治 支分廣建立 遠離苦散動 上支分差別
問如先所說四種靜慮。何因緣故唯四靜慮不增不減。答
【現代漢語翻譯】 現代漢語譯本： 惱怒。假設想要拋棄（善法），就會與身見（認為『我』真實存在的錯誤觀念）相違背而住。而且，爲了去除下地的污垢，勤奮修行善法時，對於那樣的加行（努力）不生起喜悅。對於想要拋棄的所治（煩惱），如果想要拋棄，就會與身見相違背而住。如同爲了去除下地的污垢，爲了去除上地的所有污垢，應當知道也是一樣的道理。因為這個原因，即使心中想：『我應當對於生死涅槃觀察大的過失，觀察殊勝的功德』，卻又反而顛倒。因為這個因緣，先前即使獲得了各種三摩地（專注狀態），然而對於未生起的聖諦現觀（對真理的直接體驗）和殊勝的三摩地，不能夠生起。不能夠忍耐的人，是因為懷有不忍耐的緣故。即使已經獲得了聖諦現觀和殊勝的三摩地，也不能夠忍受蚊虻等的痛苦，捨棄加行，多生懈怠。因為這個因緣，對於尚未生起的入根本定（最深層的禪定）不能生起。假設已經生起，還會立即退失。前面的三種過失能夠成為最初三摩地的障礙，其次的一個過失成為諦現觀三摩地的障礙，最後的一個過失成為入根本三摩地的障礙。
還有其他的差別。有八種捨棄近住弟子（親近居住的弟子）的因緣，被那些雜染（煩惱）所染污。因為被染污的緣故，他們便捨棄近住弟子。沒有煩惱的阿羅漢（已證悟者）常善住念，不會有這樣的事情。什麼是八種呢？就是對於那些近住弟子，天性就有憎惡之心，只希望自己受到恭敬。如同希望恭敬一樣，希望獲得利養也是如此。近住弟子多有毀犯行為，行為不正。又對於近住的弟子們，饒益（幫助）和損減（損害）都有，無論是有所需要還是沒有需要。對於增上戒（更高的戒律）的教授和折伏（調伏）不能夠忍耐。對於增上心（更高的禪定）和增上慧（更高的智慧）的住（安住）的教授和折伏不能夠忍耐。對於經營眾務的所有擾惱，不能夠忍耐。
再次，總結說：
數量以及所對治，支分廣為建立 遠離痛苦和散動，上支分的差別
問：如先前所說的四種靜慮（禪定），是什麼因緣，只有四種靜慮，不多也不少？答：
【English Translation】 English version: Annoyance. Suppose one wishes to abandon (wholesome dharmas), then one dwells in contradiction to the view of self (the mistaken notion that 'I' truly exists). Moreover, when diligently cultivating wholesome dharmas in order to remove the defilements of the lower realms, one does not generate joy and delight in such effort. If one wishes to abandon the object to be treated (afflictions), then one dwells in contradiction to the view of self. Just as it is to remove the defilements of the lower realms, it should be understood that it is the same for removing all the defilements of the higher realms. Because of this reason, even though one thinks, 'I should contemplate the great faults of samsara and nirvana, and contemplate the superior merits,' one is still reversed. Because of this cause, even though one has previously attained various samadhis (states of concentration), one is unable to generate the unarisen direct realization of the noble truths and superior samadhis. One who is unable to endure is because one harbors non-endurance. Even though one has already attained the direct realization of the noble truths and superior samadhis, one is unable to endure the suffering of mosquitoes and flies, abandoning effort and generating much laziness. Because of this cause, one is unable to generate the unarisen attainment of fundamental concentration (the deepest state of meditation). Even if it has arisen, one will immediately regress. The first three faults can be obstacles to the initial samadhis, the next fault is an obstacle to the samadhi of direct realization of the truth, and the last fault is an obstacle to entering fundamental concentration.
Furthermore, there are other differences. There are eight causes for abandoning close-dwelling disciples (disciples who live in close proximity), being defiled by those impurities (afflictions). Because of being defiled, they abandon close-dwelling disciples. Arhats (enlightened beings) without afflictions, who are constantly well-established in mindfulness, do not have such things. What are the eight? It is that one is naturally hateful towards those close-dwelling disciples, only desiring to receive respect oneself. Just as one desires respect, so too is it with desiring to receive offerings. The close-dwelling disciples often commit transgressions and engage in improper conduct. Furthermore, one both benefits and harms the close-dwelling disciples, whether they are in need or not. One is unable to endure the instruction and subjugation (discipline) of higher precepts (increased moral discipline). One is unable to endure the instruction and subjugation of dwelling in higher mind (increased concentration) and higher wisdom (increased insight). One is unable to endure all the disturbances of managing communal affairs.
Again, the summary says:
The number and what is to be treated, the establishment of branches extensively Separation from suffering and distraction, the differences of the upper branches
Question: As previously stated, the four dhyanas (meditative absorptions), what is the reason that there are only four dhyanas, neither more nor less? Answer:
由能究竟超苦樂故。所以者何。從初靜慮乃至第四。漸超苦樂方究竟故。
云何名初靜慮所治。謂有五種。一者欲貪。二欲恚害。三種尋思。三者憂苦。四者犯戒。五者散亂。云何第二靜慮所治。亦有五種。一初靜慮貪。二尋伺。三苦。四掉。五定下劣性。云何第三靜慮所治。謂有四種。一第二靜慮貪。二喜。三踴躍。四定下劣性。云何第四靜慮所治。謂有五種。一入息出息。二第三靜慮貪。三樂。四於樂發悟。五定下劣性。
問初靜慮有幾支。答有五支。何等為五。一尋。二伺。三喜。四樂。五心一境性。問第二靜慮有幾支。答有四支。何等為四。一內等凈。二喜。三樂。四心一境性。
問內等凈何法為自性。答念正知舍為自性。問第三靜慮有幾支。答有五支。何等為五。一念。二正知。三舍。四樂。五心一境性。問第四靜慮有幾支。答有四支。何等為四。一舍清凈。二念清凈。三不苦不樂。四心一境性。初靜慮中念正知舍。由尋伺門之所引發。是故雖有而不宣說。第二靜慮由彼自效能有作業。又由踴躍心隨煩惱之所纏縛。是故顯示內等凈名。第三靜慮心隨煩惱已遠離故顯彼自相。是故說彼離喜貪故。初靜慮中離欲貪故非離喜貪。第二靜慮離尋伺貪故非離喜貪。第四靜慮即彼顯示最極清凈。是故
【現代漢語翻譯】 現代漢語譯本： 因為能夠最終超越痛苦和快樂的緣故。為什麼這樣說呢？因為從初禪（初靜慮）乃至第四禪，逐漸超越痛苦和快樂才能達到究竟的境界。
什麼叫做初禪所要對治的（煩惱）？有五種。第一是對於慾望的貪戀（欲貪），第二是對於慾望的嗔恚和傷害（欲恚害），第三是粗略和細緻的思索（尋思），第三是憂愁和痛苦（憂苦），第四是違犯戒律（犯戒），第五是心神散亂（散亂）。什麼叫做二禪所要對治的（煩惱）？也有五種。第一是對初禪的貪戀（初靜慮貪），第二是粗略和細緻的思索（尋伺），第三是痛苦（苦），第四是掉舉（掉），第五是禪定低劣的性質（定下劣性）。什麼叫做三禪所要對治的（煩惱）？有四種。第一是對二禪的貪戀（第二靜慮貪），第二是喜悅（喜），第三是（因喜悅而）心神激動（踴躍），第四是禪定低劣的性質（定下劣性）。什麼叫做四禪所要對治的（煩惱）？有五種。第一是入息和出息（入息出息），第二是對三禪的貪戀（第三靜慮貪），第三是快樂（樂），第四是對快樂的覺察（於樂發悟），第五是禪定低劣的性質（定下劣性）。
問：初禪有幾個支分？答：有五個支分。是哪五個？一是尋（Vitarka），二是伺（Vicara），三是喜（Priti），四是樂（Sukha），五是心一境性（Ekaggata）。問：二禪有幾個支分？答：有四個支分。是哪四個？一是內等凈（Adhyatma-samprasada），二是喜（Priti），三是樂（Sukha），四是心一境性（Ekaggata）。
問：內等凈以什麼法為自性？答：以念（Smrti）、正知（Samprajanya）、舍（Upeksa）為自性。問：三禪有幾個支分？答：有五個支分。是哪五個？一是念（Smrti），二是正知（Samprajanya），三是舍（Upeksa），四是樂（Sukha），五是心一境性（Ekaggata）。問：四禪有幾個支分？答：有四個支分。是哪四個？一是舍清凈（Upeksa-parisuddhi），二是念清凈（Smrti-parisuddhi），三是不苦不樂（Aduhkha-asukha），四是心一境性（Ekaggata）。初禪中，念、正知、舍，是由尋和伺的作用所引發的，因此雖然存在，但沒有特別說明。二禪由於自身具有產生這些（念、正知、舍）的能力，又因為激動的心容易被隨煩惱所纏縛，所以特別顯示了『內等凈』這個名稱。三禪因為心已經遠離了隨煩惱的纏縛，所以顯示了它自身的特點。因此說它遠離了喜的貪戀。初禪因為遠離了對慾望的貪戀，所以不是遠離對喜的貪戀。二禪因為遠離了粗略和細緻的思索的貪戀，所以不是遠離對喜的貪戀。四禪就是對最極清凈狀態的顯示，因此（沒有特別說明念、正知、舍）。
【English Translation】 English version: Because it is possible to ultimately transcend suffering and pleasure. Why is that? Because from the first Dhyana (初靜慮) to the fourth, gradually transcending suffering and pleasure is how one ultimately reaches the final state.
What are the afflictions to be overcome by the first Dhyana? There are five. First, desire and craving (欲貪). Second, anger and harm arising from desire (欲恚害). Third, coarse and subtle thought (尋思). Fourth, sorrow and suffering (憂苦). Fifth, distraction (散亂). What are the afflictions to be overcome by the second Dhyana? There are also five. First, craving for the first Dhyana (初靜慮貪). Second, coarse and subtle thought (尋伺). Third, suffering (苦). Fourth, restlessness (掉). Fifth, the inferior nature of concentration (定下劣性). What are the afflictions to be overcome by the third Dhyana? There are four. First, craving for the second Dhyana (第二靜慮貪). Second, joy (喜). Third, excitement (踴躍). Fourth, the inferior nature of concentration (定下劣性). What are the afflictions to be overcome by the fourth Dhyana? There are five. First, inhalation and exhalation (入息出息). Second, craving for the third Dhyana (第三靜慮貪). Third, pleasure (樂). Fourth, awareness of pleasure (於樂發悟). Fifth, the inferior nature of concentration (定下劣性).
Question: How many factors are there in the first Dhyana? Answer: There are five factors. What are the five? First, initial application of thought (尋, Vitarka). Second, sustained application of thought (伺, Vicara). Third, joy (喜, Priti). Fourth, pleasure (樂, Sukha). Fifth, one-pointedness of mind (心一境性, Ekaggata). Question: How many factors are there in the second Dhyana? Answer: There are four factors. What are the four? First, inner tranquility (內等凈, Adhyatma-samprasada). Second, joy (喜, Priti). Third, pleasure (樂, Sukha). Fourth, one-pointedness of mind (心一境性, Ekaggata).
Question: What is the nature of inner tranquility? Answer: Its nature is mindfulness (念, Smrti), clear comprehension (正知, Samprajanya), and equanimity (舍, Upeksa). Question: How many factors are there in the third Dhyana? Answer: There are five factors. What are the five? First, mindfulness (念, Smrti). Second, clear comprehension (正知, Samprajanya). Third, equanimity (舍, Upeksa). Fourth, pleasure (樂, Sukha). Fifth, one-pointedness of mind (心一境性, Ekaggata). Question: How many factors are there in the fourth Dhyana? Answer: There are four factors. What are the four? First, purity of equanimity (舍清凈, Upeksa-parisuddhi). Second, purity of mindfulness (念清凈, Smrti-parisuddhi). Third, neither suffering nor pleasure (不苦不樂, Aduhkha-asukha). Fourth, one-pointedness of mind (心一境性, Ekaggata). In the first Dhyana, mindfulness, clear comprehension, and equanimity are induced by the activity of initial and sustained thought; therefore, although they are present, they are not explicitly mentioned. In the second Dhyana, these (mindfulness, clear comprehension, and equanimity) can arise from its own nature, and because the excited mind is easily bound by secondary afflictions, the name 'inner tranquility' is specifically shown. In the third Dhyana, because the mind has already been separated from the entanglement of secondary afflictions, its own characteristics are revealed. Therefore, it is said that it is free from craving for joy. The first Dhyana is free from craving for desire, but not free from craving for joy. The second Dhyana is free from craving for initial and sustained thought, but not free from craving for joy. The fourth Dhyana is a display of the most extreme purity, therefore (mindfulness, clear comprehension, and equanimity are not specifically mentioned).
當知一切靜慮彼皆隨轉如其所應。
問何因緣故於四靜慮建立如是五支四支。答住所依故。住饒益故。住自性故。復有差別。謂思惟所緣故。受用所緣故。于緣不散故。復有差別。謂饒益所依故。增上心所依故。增上慧所依故。復有差別。謂為對治三雜染住所對治故。云何名為三雜染住所對治耶。一染污住。二苦惱住。三愚癡住。復有差別。謂受欲者相似法故。諸受欲者略有三種正所作事。能顯彼是受用欲者。一正求財寶。二求財寶已能正受用。三于彼自在隨意所為。如是修習諸靜慮者亦有三種正所作事。當知依彼建立支分如其所應。復有差別。謂為對治自苦惱行。應知建立諸靜慮支。如是略有三種對治。一對治缺減對治。二身心逼惱對治。三于外境界其心流散不寂靜對治。
問何因緣故初靜慮中說離欲已。復說遠離惡不善法。答為欲顯示諸欲自相故。及為顯示諸欲過患相故。過患相者。由彼諸欲發起惡行。墜墮極下惡處所故。說名為惡。違善生故複名不善。復有差別。為欲顯示煩惱雜染斷故。及為顯示先所積集業雜染斷故。復有差別。為欲顯示諸在家者受用事門諸欲斷故。及為顯示諸出家者由尋思門諸欲斷故。復有差別。為欲顯示欲尋思斷故。及為顯示恚害尋思斷故。復有差別。為欲顯示外道諸仙所得
【現代漢語翻譯】 現代漢語譯本 須知，一切禪定都依其相應的方式隨之轉變。
問：基於何種原因，在四禪中建立如此的五支和四支？ 答：因為住所的依據，因為住所的饒益，因為住所的自性。還有其他差別，即思惟所緣的緣故，受用所緣的緣故，對於所緣不散亂的緣故。還有其他差別，即饒益所依的緣故，增上心所依的緣故，增上慧所依的緣故。還有其他差別，即爲了對治三種雜染住所的對治的緣故。何謂三種雜染住所的對治呢？一是染污住，二是苦惱住，三是愚癡住。還有其他差別，即因為受用慾望者的相似法的緣故。那些受用慾望者略有三種正當所作之事，能夠顯示他們是受用慾望者：一是正當尋求財寶，二是尋求財寶后能夠正當受用，三是對財寶自在，隨意所為。像這樣修習各種禪定的人也有三種正當所作之事，應當知道依據這些建立禪定的各個支分，依其相應的方式。還有其他差別，即爲了對治自我苦惱的行為，應當知道建立各種禪定支分。像這樣略有三種對治：一是對治缺減的對治，二是對治身心逼惱的對治，三是對治心對外在境界流散不寂靜的對治。
問：基於何種原因，在初禪中說了『離欲』之後，又說『遠離惡不善法』？ 答：爲了顯示各種慾望的自相的緣故，以及爲了顯示各種慾望的過患相的緣故。過患相是指，由於那些慾望發起惡行，墜落到極下惡處所的緣故，所以稱為『惡』。違背善良的產生，所以又名『不善』。還有其他差別，爲了顯示煩惱雜染斷除的緣故，以及爲了顯示先前所積集的業雜染斷除的緣故。還有其他差別，爲了顯示各種在家者受用事門的各種慾望斷除的緣故，以及爲了顯示各種出家者由尋思門的各種慾望斷除的緣故。還有其他差別，爲了顯示欲尋思斷除的緣故，以及爲了顯示嗔恚和傷害尋思斷除的緣故。還有其他差別，爲了顯示外道諸仙所得的禪定。
【English Translation】 English version It should be known that all Dhyanas (meditative states) transform accordingly as appropriate.
Question: For what reason are these five factors and four factors established in the four Dhyanas (meditative states)? Answer: Because of the basis of dwelling, because of the benefit of dwelling, because of the nature of dwelling. There are also other differences, namely, because of contemplating the object of thought, because of enjoying the object of thought, because of not being scattered from the object of thought. There are also other differences, namely, because of the basis of benefit, because of the basis of increased mind, because of the basis of increased wisdom. There are also other differences, namely, for the sake of counteracting the three defiled abodes. What are the counteractions to the three defiled abodes? First, defiled dwelling; second, suffering dwelling; third, ignorant dwelling. There are also other differences, namely, because of the similar practices of those who indulge in desires. Those who indulge in desires have roughly three proper activities that can show they are indulging in desires: first, properly seeking wealth and treasures; second, being able to properly enjoy wealth and treasures after seeking them; third, being free with them and doing whatever they please. Likewise, those who cultivate the various Dhyanas (meditative states) also have three proper activities. It should be known that based on these, the factors of Dhyana (meditative states) are established accordingly. There are also other differences, namely, for the sake of counteracting self-affliction. It should be known that the factors of Dhyana (meditative states) are established. Thus, there are roughly three counteractions: first, counteracting deficiency; second, counteracting bodily and mental distress; third, counteracting the mind's scattering and non-tranquility towards external objects.
Question: For what reason, after saying 'separation from desires' in the first Dhyana (meditative state), is it also said 'separation from evil and unwholesome dharmas (teachings)'? Answer: For the sake of showing the self-nature of the various desires, and for the sake of showing the faults of the various desires. The faults refer to the fact that due to those desires, evil actions arise, and one falls into extremely low and evil places, therefore it is called 'evil'. Because it goes against the arising of goodness, it is also called 'unwholesome'. There are also other differences, for the sake of showing the cutting off of the defilements of afflictions, and for the sake of showing the cutting off of the defilements of karma (action) previously accumulated. There are also other differences, for the sake of showing the cutting off of the various desires of those householders who indulge in the affairs of life, and for the sake of showing the cutting off of the various desires of those who have left home through the gate of thought. There are also other differences, for the sake of showing the cutting off of desire-thought, and for the sake of showing the cutting off of anger and harm-thought. There are also other differences, for the sake of showing the Dhyana (meditative state) attained by the heretical immortals.
相故。及為顯示離彼退已行咒詛故。
問何緣故知初靜慮中苦根未斷。答彼品粗重未遠離故。若於是處苦根已斷。便與第二靜慮住時應無差別。是故當知是處未斷。
問若尋伺等於初靜慮等中皆能攝益勝三摩地。又能攝受自地靜慮皆令清凈。何因緣故世尊于彼顯示動名。答此望他地不望自地。
問何因緣故從欲界上于初靜慮等中。建立後後勝上支分。答當知略有三因緣故。一所治能治故。二證得勝利故。三所證得故。當知如是三種因緣。四靜慮中五支所攝隨其所應。
問初二靜慮有何差別。答第二靜慮中三摩地圓滿有差別故。問第二第三靜慮有何差別。答第三靜慮饒益圓滿有差別故。
問第三第四靜慮有何差別。答第四靜慮清凈圓滿有差別故。復有四種修三摩地。一者為得現法樂住故。二者為得勝智見故。三者為得分別慧故。四者為證諸漏永盡故。當知依四補特伽羅建立四種修三摩地。云何四種補特伽羅。謂苦速通已得行跡已見諦者。復有異生未得行跡已得有情所緣無量已離欲者。又樂遲通已得行跡已見諦者。又樂速通已得行跡已見諦者。此中異生已得無量已離欲者。若已證得死生智通。當知是名智見清凈。若樂遲通行跡轉時雖已見諦。由軟根故而名退法。由此因緣復于欲界受想尋思
【現代漢語翻譯】 現代漢語譯本：因為（諸法）的相（是如此）。以及爲了顯示遠離那些（相），退而行咒詛的緣故。
問：根據什麼緣故知道初禪（初靜慮）中苦根（苦受之根本）尚未斷除？答：因為那個品類的粗重（煩惱）尚未遠離的緣故。如果在這個地方苦根已經斷除，那麼與住在第二禪（第二靜慮）時應該沒有差別。所以應當知道在這個地方尚未斷除。
問：如果尋（尋求）、伺（觀察）等在初禪等中都能攝益殊勝的三摩地（禪定），又能攝受自地的禪定，使之清凈，那麼因為什麼緣故世尊（佛陀）在那裡顯示（尋伺）為動（不安穩）之名？答：這是相對於其他地而言，不是相對於自地而言。
問：因為什麼緣故從欲界之上，在初禪等中，建立後後更殊勝的支分（禪支）？答：應當知道略有三種因緣。一是所治（被對治的煩惱）與能治（能對治的禪定）的緣故；二是證得勝利的緣故；三是所證得（的境界）的緣故。應當知道像這樣三種因緣，四禪中五支所攝，隨其所應。
問：初禪和二禪有什麼差別？答：第二禪中三摩地圓滿有差別（于初禪）的緣故。 問：第二禪和第三禪有什麼差別？答：第三禪饒益（身心）圓滿有差別（于第二禪）的緣故。
問：第三禪和第四禪有什麼差別？答：第四禪清凈圓滿有差別（于第三禪）的緣故。又有四種修三摩地（的方法）：一是為得到現法樂住（當下安樂的境界）的緣故；二是為得到殊勝的智見（智慧和見解）的緣故；三是為得到分別慧（辨別智慧）的緣故；四是為證得諸漏（煩惱）永遠斷盡的緣故。應當知道依靠四種補特伽羅（人）建立四種修三摩地。什麼是四種補特伽羅？是指苦速通（快速證悟的苦行者），已得行跡（修行途徑），已見諦者（已證悟真理的人）；又有異生（凡夫），未得行跡（未入聖道），已得有情所緣無量（已證得無量禪定），已離欲者（已脫離慾望的人）；又樂遲通（緩慢證悟的樂行者），已得行跡，已見諦者；又樂速通（快速證悟的樂行者），已得行跡，已見諦者。此中異生，已得無量（禪定），已離欲者，如果已經證得死生智通（宿命通），應當知道這名為智見清凈。如果樂遲通行跡轉時，雖然已經見諦，由於軟根（根器遲鈍）的緣故，而名為退法（容易退失）。由此因緣，又在欲界感受想和尋思（的干擾）。
【English Translation】 English version: Because of the nature of phenomena. And to show the abandonment of those (phenomena), hence the practice of cursing.
Question: For what reason is it known that the root of suffering (bitterness) has not yet been severed in the first Dhyana (first meditative absorption)? Answer: Because the coarseness (afflictions) of that category has not yet been abandoned. If the root of suffering had already been severed in that place, then there should be no difference from dwelling in the second Dhyana (second meditative absorption). Therefore, it should be known that it has not yet been severed in that place.
Question: If seeking (Vitarka) and examining (Vicara), etc., in the first Dhyana, etc., can all benefit the excellent Samadhi (meditative concentration), and can also embrace the Dhyana of their own ground, making them pure, then for what reason did the World Honored One (Buddha) show (seeking and examining) there as the name of movement (instability)? Answer: This is in relation to other grounds, not in relation to one's own ground.
Question: For what reason, from above the desire realm, in the first Dhyana, etc., are later and later more excellent limbs (of meditation) established? Answer: It should be known that there are roughly three reasons. First, because of what is to be treated (the afflictions to be counteracted) and what can treat (the meditation that can counteract); second, because of the victory of attainment; third, because of what is attained (the state attained). It should be known that like these three reasons, the five limbs contained in the four Dhyanas are as appropriate.
Question: What is the difference between the first and second Dhyanas? Answer: Because the perfection of Samadhi in the second Dhyana is different (from the first Dhyana). Question: What is the difference between the second and third Dhyanas? Answer: Because the completeness of benefit (to body and mind) in the third Dhyana is different (from the second Dhyana).
Question: What is the difference between the third and fourth Dhyanas? Answer: Because the completeness of purity in the fourth Dhyana is different (from the third Dhyana). Furthermore, there are four kinds of cultivating Samadhi (methods): first, for the sake of attaining pleasant abiding in the present life; second, for the sake of attaining excellent wisdom and vision; third, for the sake of attaining discriminating wisdom; fourth, for the sake of realizing the complete exhaustion of all outflows (afflictions). It should be known that the four kinds of cultivating Samadhi are established based on four kinds of individuals (Pudgala). What are the four kinds of individuals? They refer to those who attain quickly through suffering (ascetic practitioners who quickly attain enlightenment), those who have already attained the path, those who have already seen the truth; and also ordinary beings (Prthagjana) who have not attained the path, those who have already attained the immeasurable objects of sentient beings (have attained immeasurable meditations), those who have already abandoned desire; and also those who attain slowly through pleasure (hedonistic practitioners who slowly attain enlightenment), those who have already attained the path, those who have already seen the truth; and also those who attain quickly through pleasure (hedonistic practitioners who quickly attain enlightenment), those who have already attained the path, those who have already seen the truth. Among these, ordinary beings who have already attained the immeasurable (meditations) and have already abandoned desire, if they have already realized the knowledge of death and rebirth (divine eye), it should be known that this is called purity of wisdom and vision. If, when the path of those who attain slowly through pleasure is transforming, although they have already seen the truth, because of their weak faculties, they are called those who regress. Because of this reason, they again experience thought and examination (disturbances) in the desire realm.
。當住正念當起正知。
複次諸靜慮離欲所顯。當知離欲略有六種。一自性離欲。二損減離欲。三任持離欲。四升進離欲。五愚癡離欲。六對治離欲。自性離欲者。謂于自性不凈非所受用事中諸厭背性。又于苦受諸厭背性。又若已離初靜慮染。住于第二靜慮等中。于尋伺等諸厭背性。是名自性離欲。損減離欲者。謂兩兩交會習淫慾法。除熱惱已諸厭背性。如是等類所餘應知。皆名損減離欲。任持離欲者。謂諸有受用美妙飲食。極飽滿已於余飲食諸厭背性。如是等類所餘應知。皆名任持離欲。升進離欲者。謂已獲得勝上財寶或尊貴位。于餘下劣諸厭背性。如是等類所餘應知。皆名升進離欲。愚癡離欲者。謂于涅槃甚深功德不能解了。遂于涅槃生厭背性。如是等類所餘應知。皆名愚癡離欲。對治離欲者。謂由厭壞對治故。或由斷對治故。或由持對治故。或由遠分對治故。或由世間出世間道斷諸煩惱。如是皆名對治離欲。
問何因緣故說諸靜慮名為住耶。答繫心于內所緣境界。于外所緣不流散故。
問何因緣故說諸靜慮名三摩地。答于所知事同分所緣一切影像。平等平等住持心故。問何因緣故說諸靜慮名奢摩他。答為欲寂靜一切煩惱正安止故。
問何因緣故說諸靜慮名心一境性。答略有二種所緣境
【現代漢語翻譯】 現代漢語譯本： 當安住于正念，應當生起正知。
其次，由諸靜慮（Dhyana，禪定）的離欲所顯現的境界。應當知道，離欲大致有六種：一是自性離欲，二是損減離欲，三是任持離欲，四是升進離欲，五是愚癡離欲，六是對治離欲。自性離欲是指，對於自性不凈、非所受用的事物所產生的厭惡背離的性質。又如對於苦受所產生的厭惡背離的性質。又如若已脫離初禪的染著，安住于第二禪等境界中，對於尋（Vitarka，粗略的思考）、伺（Vicara，細緻的思考）等所產生的厭惡背離的性質。這叫做自性離欲。損減離欲是指，男女交合行淫慾之事，在消除熱惱之後所產生的厭惡背離的性質。像這類情況，其餘的也應當知道，都叫做損減離欲。任持離欲是指，如果有人享用了美味的飲食，極度飽滿之後，對於其他的飲食所產生的厭惡背離的性質。像這類情況，其餘的也應當知道，都叫做任持離欲。升進離欲是指，已經獲得了殊勝的財寶或者尊貴的地位，對於其餘低下劣的事物所產生的厭惡背離的性質。像這類情況，其餘的也應當知道，都叫做升進離欲。愚癡離欲是指，對於涅槃（Nirvana，寂滅）甚深的功德不能理解，於是對於涅槃產生厭惡背離的性質。像這類情況，其餘的也應當知道，都叫做愚癡離欲。對治離欲是指，通過厭患破除的對治，或者通過斷除的對治，或者通過保持的對治，或者通過遠離的對治，或者通過世間和出世間的道來斷除各種煩惱。這些都叫做對治離欲。
問：因為什麼緣故說諸靜慮名為『住』呢？答：因為將心繫縛于內在所緣的境界，對於外在所緣的境界不流散的緣故。
問：因為什麼緣故說諸靜慮名為『三摩地』（Samadhi，禪定）呢？答：因為對於所知之事，在同分所緣的一切影像上，平等平等地住持心的緣故。問：因為什麼緣故說諸靜慮名為『奢摩他』（Samatha，止）呢？答：爲了寂靜一切煩惱，使心得到正確的安止的緣故。
問：因為什麼緣故說諸靜慮名為『心一境性』呢？答：大致有兩種所緣境。
【English Translation】 English version: One should dwell in mindfulness and arise with right knowledge.
Furthermore, the manifestations of detachment from desires through the various Dhyanas (meditative absorptions). It should be known that detachment from desires is roughly of six types: first, detachment from desires by nature; second, detachment from desires by reduction; third, detachment from desires by maintenance; fourth, detachment from desires by advancement; fifth, detachment from desires by ignorance; and sixth, detachment from desires by counteraction. Detachment from desires by nature refers to the aversive nature towards things that are by nature impure and not to be enjoyed. Also, the aversive nature towards painful feelings. Also, if one has already detached from the defilements of the first Dhyana and dwells in the second Dhyana, etc., the aversive nature towards Vitarka (initial application of thought) and Vicara (sustained application of thought), etc. This is called detachment from desires by nature. Detachment from desires by reduction refers to the aversive nature after the heat and vexation have been removed from the practice of sexual intercourse between two individuals. Such similar instances should be understood as detachment from desires by reduction. Detachment from desires by maintenance refers to the aversive nature towards other foods after one has enjoyed delicious food and is extremely full. Such similar instances should be understood as detachment from desires by maintenance. Detachment from desires by advancement refers to the aversive nature towards inferior things after one has obtained superior wealth or a noble position. Such similar instances should be understood as detachment from desires by advancement. Detachment from desires by ignorance refers to the aversive nature towards Nirvana (liberation) because one cannot understand its profound merits. Such similar instances should be understood as detachment from desires by ignorance. Detachment from desires by counteraction refers to the counteraction through aversion and destruction, or through the counteraction of cutting off, or through the counteraction of maintaining, or through the counteraction of distancing, or through the cutting off of various afflictions through worldly and supramundane paths. All these are called detachment from desires by counteraction.
Question: For what reason are the various Dhyanas called 'dwelling'? Answer: Because the mind is bound to the internal object of focus, and does not wander to external objects of focus.
Question: For what reason are the various Dhyanas called 'Samadhi' (concentration)? Answer: Because the mind is equally and evenly maintained on all images of the same category of objects of knowledge. Question: For what reason are the various Dhyanas called 'Samatha' (tranquility)? Answer: In order to quiet all afflictions and allow the mind to find correct peace.
Question: For what reason are the various Dhyanas called 'one-pointedness of mind'? Answer: There are roughly two types of objects of focus.
界。一不定地所緣境界。二者定地所緣境界。此中一境。所謂定地所緣境界。非第二境繫心於此一所緣境。是故說名心一境性。
複次當知此中從離欲退略有十種。謂或依止不平等故。從離欲退。謂如有一遭極重病。如馬勝言。我於此定不能入證。將無我定當退失耶。或復有一性多粗重。於三摩地先不串習。彼由如是多粗重故成其退法。或有所緣境界勝故從離欲退。謂如有一值遇勝妙境界現前。如外道仙乃至獲得非想非非想處。遇觸少年美妙形色可愛母邑。從離欲退。或有獲得敬養故退。謂如有一從他獲得利養恭敬即便退墮。如提婆達多。或有遭遇輕毀故退。謂如有一或遭他罵或瞋或責。從離欲退。如外道仙由憤恚故退三摩地現行咒詛。或慢故退。謂如有一恃所得定自舉凌他。或有增上慢故退。謂如有一于諸勝定證差別中起增上慢。或有不作意故退。謂如有一于能入定行相作意不復思惟。或有未串習故退。謂如有一安住始業新修善品。或有自地煩惱數起故退。謂如有一愛上靜慮乃至疑上靜慮。或有壽盡福盡業盡故退。謂如有一從上生處退沒下生。
複次此中或有補特伽羅下品煩惱下品善法。多念艱辛然後方退。多念艱辛方能入定。或有補特伽羅下品煩惱上品善法。多念艱辛然後方退。經一念頃速能入定。
【現代漢語翻譯】 現代漢語譯本： 界限。一是不定地所緣境界。二是定地所緣境界。這其中，只有一種境界，也就是所謂的定地所緣境界，才能夠讓心專注于唯一的所緣境。因此，這種情況被稱為『心一境性』。 再者，應當知道，從離欲狀態退失，大致有十種原因。一是由於依賴不平等而退失。例如，有人遭遇重病，就像馬勝（Asvajit）所說：『我無法進入並證得此定，難道我將要失去無我之定了嗎？』或者，有人天生就有很多粗重的煩惱，並且先前沒有充分練習三摩地（Samadhi，禪定），由於這些粗重煩惱，他們就容易退失。或者，由於所緣境界更為殊勝而退失。例如，有人遇到殊勝美妙的境界顯現，就像外道仙人，甚至獲得了非想非非想處（Naivasamjnanasamjnatayatana，既非有想也非無想處）的禪定，但遇到了年輕貌美的形色，或者可愛的村邑，就從離欲狀態退失了。或者，由於獲得尊敬供養而退失。例如，有人從他人那裡獲得利益和恭敬，就因此退墮，就像提婆達多（Devadatta）。或者，由於遭遇輕視和譭謗而退失。例如，有人遭到他人的辱罵、嗔恨或責備，就從離欲狀態退失。就像外道仙人由於憤怒而退失三摩地，轉而施行詛咒。或者，由於傲慢而退失。例如，有人仗恃自己所獲得的禪定，就自高自大，輕視他人。或者，由於增上慢而退失。例如，有人對於各種殊勝禪定的證悟差別，產生了增上慢。或者，由於不作意而退失。例如，有人對於能夠進入禪定的行相作意，不再思惟。或者，由於沒有充分練習而退失。例如，有人安住于剛開始修習的新善法。或者，由於自身所處層面的煩惱頻繁生起而退失。例如，有人貪愛上層靜慮（Dhyana，禪定），甚至懷疑上層靜慮。或者，由於壽命耗盡、福報耗盡、業力耗盡而退失。例如，有人從上層生處退沒，下生到較低的層級。 再者，這裡存在這樣一種補特伽羅（Pudgala，人），他們的煩惱是下品的，善法也是下品的，需要多次憶念，經歷艱辛，然後才會退失；也需要多次憶念，經歷艱辛，才能進入禪定。或者，存在這樣一種補特伽羅，他們的煩惱是下品的，善法是上品的，需要多次憶念，經歷艱辛，然後才會退失；但只需要一念之間，就能迅速進入禪定。
【English Translation】 English version: Limits. One is the object of the indeterminate ground. The second is the object of the determinate ground. Among these, only one object, namely the object of the determinate ground, can focus the mind on a single object. Therefore, this state is called 'one-pointedness of mind'. Furthermore, it should be known that there are roughly ten reasons for falling away from detachment. One is falling away due to reliance on inequality. For example, someone suffers from a severe illness, as Asvajit (馬勝) said: 'I cannot enter and realize this Samadhi (三摩地, concentration), will I lose the Samadhi of no-self?' Or, someone is naturally burdened with many coarse afflictions and has not previously practiced Samadhi (三摩地, concentration) sufficiently. Due to these coarse afflictions, they are prone to falling away. Or, falling away because the object of focus is more excellent. For example, someone encounters the manifestation of an excellent and wonderful object, like a non-Buddhist ascetic, even attaining the Naivasamjnanasamjnatayatana (非想非非想處, the sphere of neither perception nor non-perception), but encounters the beautiful form of a young person or a lovely village, and falls away from detachment. Or, falling away due to receiving respect and offerings. For example, someone receives benefits and respect from others and therefore falls away, like Devadatta (提婆達多). Or, falling away due to encountering contempt and slander. For example, someone is insulted, hated, or blamed by others, and falls away from detachment. Like a non-Buddhist ascetic who, due to anger, falls away from Samadhi and resorts to curses. Or, falling away due to pride. For example, someone relies on the Samadhi they have attained and becomes arrogant, looking down on others. Or, falling away due to excessive pride. For example, someone develops excessive pride in the differences of realization among various excellent Samadhis. Or, falling away due to non-attention. For example, someone no longer contemplates the aspects of entering Samadhi. Or, falling away due to insufficient practice. For example, someone dwells in newly cultivated virtues at the beginning of their practice. Or, falling away because afflictions of their own level frequently arise. For example, someone is attached to the upper Dhyana (靜慮, meditative absorption), or even doubts the upper Dhyana. Or, falling away because their lifespan is exhausted, their merit is exhausted, or their karma is exhausted. For example, someone falls from an upper realm and is reborn in a lower realm. Furthermore, there is a Pudgala (補特伽羅, person) whose afflictions are inferior and whose virtues are inferior, who needs to remember many times and experience hardship before falling away; and who needs to remember many times and experience hardship before being able to enter Samadhi. Or, there is a Pudgala whose afflictions are inferior and whose virtues are superior, who needs to remember many times and experience hardship before falling away; but who can quickly enter Samadhi in a single moment.
或有補特伽羅上品煩惱下品善法。經一念頃速疾而退。多念艱辛方能入定。或有補特伽羅上品煩惱上品善法。經一剎那速疾而退。一剎那頃速能入定。
復有補特伽羅已得離欲從定起已。或於一時彼三摩地相間相雜作意而轉。或於一時不相間雜。若遇聲緣從定而起。與定相應意識俱轉。余耳識生非即彼定相應意識能取此聲。若不爾者。於此音聲不領受故不應出定。非取聲時即便出定領受聲已。若有悕望后時方出。
於此地中余抉擇文。更不復現。
攝抉擇分中非三摩呬多地
如是已說三摩呬多地抉擇。非三摩呬多抉擇我今當說。
或有由自性故名不定地。謂五識身。或有闕輕安故名不定地。謂在欲界諸心心法。或有未發趣故名不定地。謂受欲者。或有散亂故名不定地。謂始業者雖修習定而於五欲其心流散。或有太聚故名不定地。謂始業者于內境界略聚其心便生沉沒。或未得故名不定地。謂即散心相應諸法。或未圓滿故名不定地。謂未證得加行究竟作意。或雜染故名不定地。謂雖證得加行究竟果作意。而於彼定多生愛味。或不自在故名不定地。謂即由彼染污心故不得自在。或不清凈。故名不定地。謂未永害煩惱隨眠。或出定故名不定地。謂從已得三摩地起而不退失。或有退故名不定地。
【現代漢語翻譯】 現代漢語譯本： 或者有補特伽羅（Pudgala，人）是上品煩惱，下品善法。經過一念之間，善法迅速退失，需要經過多次艱辛才能入定。或者有補特伽羅是上品煩惱，上品善法。經過一剎那之間，善法迅速退失，但在一剎那間就能迅速入定。
又有補特伽羅已經證得離欲，從禪定中起身之後，有時他的三摩地（Samadhi，禪定）是相間雜亂地運作，有時則不是。如果遇到聲音的因緣而從禪定中起身，與禪定相應的意識會一同運作。其他的耳識產生時，並非是與禪定相應的意識能夠獲取這個聲音。如果不是這樣，因為沒有領受這個聲音，就不應該出定。不是在獲取聲音的時候就立即出定，而是在領受聲音之後，如果希望之後再出定，才會出定。
在這個地（層次）中，其餘的抉擇文義，不再重複出現。
《攝抉擇分》中，非三摩呬多地（非等持地）
像這樣已經說了三摩呬多地（等持地）的抉擇。現在我將要說非三摩呬多地（非等持地）的抉擇。
或者因為自性的緣故，稱為不定地，指的是五識身（眼識、耳識、鼻識、舌識、身識）。或者因為缺少輕安的緣故，稱為不定地，指的是在欲界的各種心和心法。或者因為沒有發起趣向的緣故，稱為不定地，指的是領受慾望的人。或者因為散亂的緣故，稱為不定地，指的是剛開始修習禪定的人，雖然修習禪定，但心卻流散於五欲之中。或者因為過於凝聚的緣故，稱為不定地，指的是剛開始修習禪定的人，對於內在境界稍微凝聚心念，就產生沉沒。或者因為沒有證得的緣故，稱為不定地，指的是與散亂心相應的各種法。或者因為沒有圓滿的緣故，稱為不定地，指的是沒有證得加行究竟作意。或者因為雜染的緣故，稱為不定地，指的是雖然證得了加行究竟果作意，但對於那個禪定卻產生過多的愛味。或者因為不自在的緣故，稱為不定地，指的是因為那個染污心的緣故，不能夠自在。或者因為不清凈的緣故，稱為不定地，指的是沒有永遠斷除煩惱隨眠。或者因為出定的緣故，稱為不定地，指的是從已經獲得的禪定起身，但沒有退失。或者因為退失的緣故，稱為不定地。
【English Translation】 English version: Or there are Pudgalas (persons) with superior afflictions and inferior wholesome qualities. In a single moment, the wholesome qualities quickly recede, and it takes much effort and hardship to enter into Samadhi (concentration). Or there are Pudgalas with superior afflictions and superior wholesome qualities. In a single instant, the wholesome qualities quickly recede, but in a single instant, they can quickly enter into Samadhi.
Furthermore, there are Pudgalas who have already attained detachment from desire. After arising from Samadhi, sometimes their Samadhi operates intermittently and mixedly, and sometimes it does not. If they encounter a sound and arise from Samadhi, the consciousness associated with Samadhi operates together. When other ear consciousness arises, it is not the consciousness associated with that Samadhi that apprehends this sound. If it were not so, because they did not perceive this sound, they should not arise from Samadhi. They do not immediately arise from Samadhi when apprehending the sound, but only after perceiving the sound, if they wish to arise later, do they arise.
In this ground (level), the remaining definitive texts do not appear again.
《Compendium of Determinations》: Non-Samahita Ground
Thus, the determination of Samahita Ground (ground of concentration) has been explained. Now I will explain the determination of Non-Samahita Ground (ground of non-concentration).
Or, due to its nature, it is called the Undetermined Ground, referring to the five aggregates of consciousness (eye, ear, nose, tongue, and body consciousness). Or, due to the lack of pliancy, it is called the Undetermined Ground, referring to the various minds and mental factors in the desire realm. Or, due to not having initiated progress, it is called the Undetermined Ground, referring to those who indulge in desires. Or, due to distraction, it is called the Undetermined Ground, referring to beginners who, although practicing Samadhi, have their minds scattered among the five desires. Or, due to excessive concentration, it is called the Undetermined Ground, referring to beginners who, upon slightly concentrating their minds on an internal object, experience sinking. Or, due to not having attained it, it is called the Undetermined Ground, referring to the various dharmas associated with a distracted mind. Or, due to not being complete, it is called the Undetermined Ground, referring to not having attained the ultimate intention of the practice. Or, due to being defiled, it is called the Undetermined Ground, referring to those who, although having attained the ultimate intention of the practice, develop excessive attachment to that Samadhi. Or, due to not being free, it is called the Undetermined Ground, referring to not being free due to that defiled mind. Or, due to not being pure, it is called the Undetermined Ground, referring to not having permanently eradicated the latent tendencies of afflictions. Or, due to arising from Samadhi, it is called the Undetermined Ground, referring to arising from the already attained Samadhi without losing it. Or, due to losing it, it is called the Undetermined Ground.
謂從所得三摩地退。
複次此中依止初不定地。為安住心。應正取相。謂青瘀相。或膿爛相。廣說如前。依止第二不定地故為得作意。應勤修習。依止第三不定地故為得根本。應勤修習。依止第四現在前故最初應正安住其念。為無亂故。略攝其心。由正知故速疾攝受。依止第五現在前故應當思惟凈妙之相。又應善達沉沒之相。依止第六現在前故於師教授能不忘失。應當安住猛利護念如理方便。應當無間殷重修習。依止第七現在前故。應于微劣所得定中不生喜足。依止第八現在前故。于諸雜染應觀過失。設生愛味所有雜染。尋即除遣不應戀著。依止第九現在前故。於三摩地應無間修。又應善巧通達其相。依止第十現在前故。應當猛利修諦善巧。依第十一現在前故。為令不退應不放逸。依第十二現在前故。即為彼事應修遠離如理作意。應隨順前修習無間殷重方便。
於此地中余抉擇文更不復現。
攝抉擇分中有心地
如是已說非三摩呬多地抉擇。
有心地抉擇我今當說。當知諸心差別而轉略由五相。一由世俗道理建立故。二由勝義道理建立故。三由所依能依建立故。四由俱有建立故。五由染凈建立故。
云何世俗道理建立。謂依世俗道理建立諸心差別轉義。當知如前意地已說。
【現代漢語翻譯】 現代漢語譯本： 意思是說從已經獲得的Samadhi（三摩地，一種高度集中的精神狀態）中退失。
此外，在這裡，依賴於初不定地，爲了安住內心，應當正確地取相，即青瘀相或膿爛相，詳細的說法如前所述。依賴於第二不定地，爲了獲得作意（Manasikara，心理活動），應當勤奮修習。依賴於第三不定地，爲了獲得根本定，應當勤奮修習。依賴於第四不定地，因為現在已經顯現，所以最初應當正確地安住其念，爲了不散亂，要簡略地收攝其心，通過正知（Samprajanya，如實知見）迅速地攝受。 依賴於第五不定地，因為現在已經顯現，應當思維清凈美妙之相，並且應當善於通達沉沒之相。依賴於第六不定地，因為現在已經顯現，對於老師的教授能夠不忘失，應當安住猛利的護念，如理如法地運用方便，應當無間斷地殷重修習。 依賴於第七不定地，因為現在已經顯現，對於微小薄弱的所得之定，不應生起喜悅滿足之感。依賴於第八不定地，因為現在已經顯現，對於各種雜染（煩惱），應當觀察其過失。即使生起喜愛貪戀的雜染，也要立即去除，不應留戀執著。 依賴於第九不定地，因為現在已經顯現，對於Samadhi（三摩地），應當無間斷地修習，並且應當善巧地通達其相。依賴於第十不定地，因為現在已經顯現，應當猛利地修習諦（Satya，真理）的善巧。依賴於第十一不定地，因為現在已經顯現，爲了使之不退失，應當不放逸。 依賴於第十二不定地，因為現在已經顯現，就爲了那件事，應當修習遠離，如理作意，應當隨順之前的修習，無間斷地殷重運用方便。
在這個地中，其餘的抉擇文不再重複出現。
《攝抉擇分》中有心地
像這樣已經說了非Samahita（非三摩呬多，未入定）地的抉擇。
有心地的抉擇我現在應當說。應當知道各種心的差別而運轉，大致由五種相狀：一是由世俗道理建立；二是由勝義道理建立；三是由所依能依建立；四是由俱有建立；五是由染凈建立。
什麼是世俗道理建立？就是依據世俗道理建立各種心的差別運轉的意義，應當知道如前面意地已經說過的。
【English Translation】 English version: It means to regress from the Samadhi (a state of highly concentrated mind) that has been attained.
Furthermore, here, relying on the first Undetermined Ground, in order to settle the mind, one should correctly grasp the signs, namely, the sign of lividity or the sign of putrefaction, as explained in detail before. Relying on the second Undetermined Ground, in order to gain attention (Manasikara, mental activity), one should diligently practice. Relying on the third Undetermined Ground, in order to gain the fundamental, one should diligently practice. Relying on the fourth Undetermined Ground, because it is now manifest, one should initially correctly settle one's mindfulness, and in order to avoid distraction, one should briefly gather one's mind, and through Samprajanya (clear comprehension), quickly receive it. Relying on the fifth Undetermined Ground, because it is now manifest, one should contemplate the signs of purity and beauty, and one should also be skilled in understanding the signs of sinking. Relying on the sixth Undetermined Ground, because it is now manifest, one should not forget the teacher's instructions, one should abide in fierce protection of mindfulness, and skillfully apply the means according to the Dharma, and one should diligently practice without interruption. Relying on the seventh Undetermined Ground, because it is now manifest, one should not generate joy and satisfaction in the slight and weak Samadhi (三摩地) that has been attained. Relying on the eighth Undetermined Ground, because it is now manifest, one should observe the faults in various defilements (Kleshas, afflictions). Even if defilements of love and attachment arise, one should immediately remove them and not cling to them. Relying on the ninth Undetermined Ground, because it is now manifest, one should practice Samadhi (三摩地) without interruption, and one should skillfully understand its signs. Relying on the tenth Undetermined Ground, because it is now manifest, one should fiercely practice the skillful means of Truth (Satya, truth). Relying on the eleventh Undetermined Ground, because it is now manifest, in order to prevent it from regressing, one should not be negligent. Relying on the twelfth Undetermined Ground, because it is now manifest, for that very reason, one should practice detachment, and apply the mind according to the Dharma, and one should follow the previous practice, and diligently apply the means without interruption.
In this ground, the remaining texts of determination do not appear again.
The Mind-Ground in the Compendium of Determinations
Thus, the determination of the Non-Samahita (non-Samahita, not in Samadhi) Ground has been spoken.
The determination of the Mind-Ground I shall now speak. One should know that the differences in various minds operate roughly through five aspects: one is established by conventional truth; two is established by ultimate truth; three is established by the supported and the supporter; four is established by co-existence; five is established by defilement and purity.
What is established by conventional truth? It is that the meaning of the operation of the differences in various minds is established according to conventional truth, and one should know as has already been spoken in the previous Mind-Ground.
勝義道理建立差別我今當說。云何名為勝義道理建立差別。謂略有二識。一者阿賴耶識。二者轉識。阿賴耶識是所依。轉識是能依。此復七種。所謂眼識乃至意識。譬如水浪依止暴流。或如影像依止明鏡。如是名依勝義道理建立所依能依差別。
複次此中諸識皆名心意識。若就最勝。阿賴耶識名心。何以故。由此識能集聚一切法種子故。於一切時緣執受境。緣不可知一類器境。末那名意。於一切時執我我所及我慢等。思量為性。余識名識。謂于境界了別為相。如是三種。有心位中心意意識。於一切時俱有而轉。若眼識等轉識不起。彼若起時應知彼增俱有而轉。如是或時四識俱轉。乃至或時八識俱轉。又一意識於一時間。分別一境或二或多自境他境。故說意識不可思議。問若彼末那於一切時思量為性相續而轉。如世尊說。出世末那云何建立。答名假施設。不必如義。又對治彼遠離顛倒正思量故。即此末那任持意識令分別轉。是故說為意識所依。又諸轉識或於一時一切唯與樂受相應俱有而轉。或於一時亦有苦受。或於一時亦有不苦不樂等受相應俱轉。阿賴耶識相應受。於一切時唯是不苦不樂。唯是異熟生。此於一切識流轉時。或樂俱行或苦俱行。或非苦樂俱行位中恒相續流。乃至命終無有斷絕。所餘三受當知思
【現代漢語翻譯】 現代漢語譯本： 我現在將要講述勝義道理建立的差別。什麼是勝義道理建立的差別呢？簡略來說，有兩種識：一是阿賴耶識（Alaya-vijñāna，藏識），二是轉識（pravṛtti-vijñāna，現行識）。阿賴耶識是所依，轉識是能依。這轉識又有七種，即眼識乃至意識。譬如水浪依止於奔騰的河流，又如影像依止於明亮的鏡子。這被稱為依據勝義道理建立的所依和能依的差別。 其次，這裡所有的識都可以稱為心、意、識。如果就最殊勝的來說，阿賴耶識稱為『心』。為什麼呢？因為這個識能夠集聚一切法的種子。它在所有時間裡緣取執受的境界，緣取不可知的一類器世間境界。末那（manas，意根）稱為『意』，它在所有時間裡執著『我』和『我所』以及我慢等，以思量為特性。其餘的識稱為『識』，指的是對於境界的了別為相。這三種，在有心位的狀態中，心、意、識在所有時間裡共同存在並運轉。如果眼識等轉識沒有生起，那麼當它們生起時，應當知道它們是增上並共同存在而運轉的。這樣，有時四個識共同運轉，乃至有時八個識共同運轉。又一個意識在一個時間裡，分別一個境界或者兩個或者多個，無論是自己的境界還是他人的境界。所以說意識是不可思議的。問：如果末那在所有時間裡以思量為特性相續運轉，正如世尊所說，那麼出世間的末那如何建立呢？答：這只是假名施設，不必完全符合實際意義。而且，這是爲了對治那些遠離顛倒的正思量。正是這個末那任持意識，使它能夠分別運轉。因此說它是意識所依。還有，諸轉識有時完全只與樂受相應，共同存在並運轉。有時也有苦受。有時也有不苦不樂等受相應共同運轉。阿賴耶識相應的受，在所有時間裡都是不苦不樂，只是異熟生（vipāka-ja，果報生）。這阿賴耶識在一切識流轉時，或者與樂俱行，或者與苦俱行，或者與非苦樂俱行的狀態中恒常相續流轉，乃至生命終結都沒有斷絕。其餘三種受，應當知道是思...
【English Translation】 English version: I shall now explain the distinctions in establishing the ultimate meaning (paramārtha) of principles. What are these distinctions in establishing the ultimate meaning of principles? Briefly, there are two types of consciousness (vijñāna): first, the Ālaya-vijñāna (storehouse consciousness), and second, the Pravṛtti-vijñāna (active consciousness). The Ālaya-vijñāna is the foundation (āśraya), and the Pravṛtti-vijñāna is what depends on it (āśrita). The latter is further divided into seven types, namely, eye-consciousness (cakṣur-vijñāna) up to mind-consciousness (mano-vijñāna). For example, just as waves depend on a torrential stream, or as reflections depend on a clear mirror, so too are the distinctions between the foundation and what depends on it established according to the ultimate meaning of principles. Furthermore, all these consciousnesses are referred to as 'mind' (citta), 'intellect' (manas), and 'consciousness' (vijñāna). In terms of what is most supreme, the Ālaya-vijñāna is called 'mind'. Why? Because this consciousness is capable of accumulating the seeds (bīja) of all dharmas. It constantly apprehends and clings to its objects, perceiving an unknowable realm of objects. The Manas is called 'intellect', constantly clinging to 'I' and 'mine', as well as arrogance (māna) and the like, with thinking as its characteristic. The remaining consciousnesses are called 'consciousness', referring to the aspect of distinguishing objects. These three—mind, intellect, and consciousness—are always present and functioning together in the state of having a mind. If the active consciousnesses such as eye-consciousness do not arise, then when they do arise, know that they are augmented and function together. Thus, sometimes four consciousnesses function together, and sometimes even eight consciousnesses function together. Moreover, a single mind-consciousness, at one time, distinguishes one object, or two, or many, whether its own objects or the objects of others. Therefore, it is said that mind-consciousness is inconceivable. Question: If the Manas constantly functions with thinking as its characteristic, as the World-Honored One (Bhagavan) has said, then how is the supramundane Manas established? Answer: It is merely a nominal designation (prajñapti), not necessarily corresponding to reality. Moreover, it is for the sake of counteracting those who are far from inverted correct thinking. It is this Manas that sustains the mind-consciousness, enabling it to function with discrimination. Therefore, it is said to be the foundation of mind-consciousness. Furthermore, the active consciousnesses sometimes function entirely and only in conjunction with pleasant feeling (sukha-vedanā). Sometimes there is also painful feeling (duḥkha-vedanā). Sometimes there is also neutral feeling (adukha-asukha-vedanā) functioning in conjunction. The feeling associated with the Ālaya-vijñāna is always neutral, and is only the result of maturation (vipāka-ja). This Ālaya-vijñāna, during the flow of all consciousnesses, either accompanies pleasure, or accompanies pain, or constantly flows in a state of neither pleasure nor pain, continuing until the end of life without interruption. The remaining three types of feeling should be understood as thinking...
惟之所引發。非是俱生。時時作意引發現前。彼俱生受極微細故難可分別。如是等類當知。是名勝義道理建立諸識俱有差別。
複次阿賴耶識無有煩惱而共相應。末那恒與四種任運煩惱相應。於一切時俱起不絕。謂我我所行薩迦耶見我慢我愛不共無明。是諸煩惱與善不善無記識俱而不相違。其性唯是隱沒無記任運而起。當知諸餘分別所起。隨眾緣力差別而轉。又與末那相應俱有遍行任運四種煩惱。世間治道尚不能為損伏對治。何以故。已離欲者猶現行故。隨所生處是諸煩惱即此地攝。當知此地已離欲者。此地煩惱現行不絕。何以故。此諸煩惱唯阿賴耶識種子所引。於一切時任運而生。非所對治及能對治境界緣力差別轉故。諸離欲者世間治道。若現在前若不現前。此諸煩惱現行不絕。若諸有學已見跡者。出世間道現在前時。此諸煩惱不得現行。從彼出已還復現行。善通達故未永斷故。若諸無學。此一切種皆不現行。是諸煩惱當知唯離非想非非想處欲故。一時頓斷。非如余惑漸漸而斷。如是等類當知。是名建立雜染清凈差別。
於此地中余抉擇文。更不復現。
抉擇分中無心地
如是已說有心地抉擇。無心地抉擇我今當說。
問心不生因凡有幾種。由幾種因心不得生。答心不生因略有七種
。由此因故心不得生。何等為七。謂緣闕故心不得生。如是作意闕故未得故。相違故斷故。滅故已生故。心不得生。
云何由緣闕故心不得生。謂內眼處壞。若外色處不現在前。廣說乃至內意處壞。若外法處不現在前。爾時由彼所生眼識乃至意識終不得生。如是名為由緣闕故心不得生。
云何作意闕故心不得生。謂雖有內眼處不壞外色處現前。廣說乃至內意處不壞外法處現前。若無能生作意正起。爾時由彼所生眼識乃至意識終不得生。如是名為作意闕故心不得生。
云何由未得故心不得生。謂如有一于下欲界思惟粗相。于初靜慮思惟靜相。為欲證得初靜慮故。若於此道不極作意。若修若習若多修習。不善修故於初靜慮未能證得。由未得故初靜慮俱心不得生。又如有一于初靜慮第二第三第四靜慮。空無邊處。識無邊處。無所有處。思惟粗相。于第二靜慮乃至非想非非想處。思惟靜相。如前廣說。又如有一遍於一切薩迦耶中思惟苦相。于薩迦耶滅涅槃界思惟靜相。為斷一切薩迦耶故。為欲證得涅槃界故。若於此道不極作意若修若習若多修習。不善修故不能盡證一切涅槃。由未證故於諸結縛及與隨眠隨煩惱纏。永解脫心便不得生。如是名為由未得故心不得生。
云何由相違故心不得生。謂如有一觸
【現代漢語翻譯】 現代漢語譯本：因此，由於這些原因，心無法生起。什麼是這七種原因呢？它們是：因緣缺失導致心無法生起；不如理作意缺失導致心無法生起；未證得導致心無法生起；相違背導致心無法生起；（煩惱等的）斷滅導致心無法生起；（果位的）滅盡導致心無法生起；已經生起（的心識）導致心無法生起。
什麼是由因緣缺失導致心無法生起呢？例如，內在的眼處（眼睛）損壞，或者外在的色處（顏色和形狀）沒有呈現在眼前，（廣而言之，）乃至內在的意處（意識的場所）損壞，或者外在的法處（意識的對象）沒有呈現在眼前。那時，由這些條件所產生的眼識乃至意識，最終都無法生起。這被稱為由因緣缺失導致心無法生起。
什麼是作意缺失導致心無法生起呢？例如，雖然內在的眼處沒有損壞，外在的色處也呈現在眼前，（廣而言之，）乃至內在的意處沒有損壞，外在的法處也呈現在眼前，但是如果沒有能生起作意的正確發起，那時，由這些條件所產生的眼識乃至意識，最終都無法生起。這被稱為作意缺失導致心無法生起。
什麼是由未證得導致心無法生起呢？例如，如果有人在下方的欲界（Kāmadhātu）中思惟粗糙的相狀，在初禪（初靜慮，Prathama Dhyana）中思惟寂靜的相狀，爲了證得初禪，如果對於這條道路不極力地作意，不修習，不反覆修習，由於沒有好好修習，所以未能證得初禪。由於未證得初禪，與初禪相應的心就無法生起。又如有人在初禪、第二禪、第三禪、第四禪（第二第三第四靜慮）中，在空無邊處（Ākāśānantyāyatana）、識無邊處（Vijñānānantyāyatana）、無所有處（Ākiñcanyāyatana）中，思惟粗糙的相狀，在第二禪乃至非想非非想處（Naiva-saṃjñānāsaṃjñāyatana）中，思惟寂靜的相狀，如前面所廣泛敘述的。又如有人普遍地在一切薩迦耶（Sakkāya，有身見）中思惟痛苦的相狀，在薩迦耶滅盡的涅槃界（Nirvana）中思惟寂靜的相狀，爲了斷除一切薩迦耶，爲了證得涅槃界，如果對於這條道路不極力地作意，不修習，不反覆修習，由於沒有好好修習，所以不能完全證得一切涅槃。由於未證得涅槃，對於各種結縛以及隨眠、隨煩惱纏縛，永遠解脫的心便無法生起。這被稱為由未證得導致心無法生起。
什麼是由相違背導致心無法生起呢？例如，如果有人接觸……
【English Translation】 English version: Therefore, due to these reasons, the mind cannot arise. What are these seven? They are: the mind cannot arise due to the absence of conditions; the mind cannot arise due to the absence of proper attention; the mind cannot arise due to non-attainment; the mind cannot arise due to contradiction; the mind cannot arise due to cessation (of afflictions, etc.); the mind cannot arise due to extinction (of fruition); the mind cannot arise due to (a consciousness) already arisen.
How does the mind not arise due to the absence of conditions? For example, if the internal eye-base (eye) is damaged, or if the external form-base (colors and shapes) is not present, (broadly speaking,) even if the internal mind-base (the seat of consciousness) is damaged, or if the external dharma-base (objects of consciousness) is not present, then the eye-consciousness and even the mind-consciousness arising from these conditions will ultimately not arise. This is called the mind not arising due to the absence of conditions.
How does the mind not arise due to the absence of attention? For example, although the internal eye-base is not damaged and the external form-base is present, (broadly speaking,) even if the internal mind-base is not damaged and the external dharma-base is present, if there is no proper arising of attention that can generate it, then the eye-consciousness and even the mind-consciousness arising from these conditions will ultimately not arise. This is called the mind not arising due to the absence of attention.
How does the mind not arise due to non-attainment? For example, if someone contemplates coarse aspects in the lower desire realm (Kāmadhātu), and contemplates peaceful aspects in the first dhyana (Prathama Dhyana), in order to attain the first dhyana, if they do not intensely apply attention to this path, do not cultivate it, do not repeatedly cultivate it, and because they do not cultivate it well, they fail to attain the first dhyana. Because they have not attained the first dhyana, the mind associated with the first dhyana cannot arise. Furthermore, if someone contemplates coarse aspects in the first dhyana, second dhyana, third dhyana, fourth dhyana, in the sphere of infinite space (Ākāśānantyāyatana), the sphere of infinite consciousness (Vijñānānantyāyatana), the sphere of nothingness (Ākiñcanyāyatana), and contemplates peaceful aspects in the second dhyana up to the sphere of neither perception nor non-perception (Naiva-saṃjñānāsaṃjñāyatana), as described extensively before. Furthermore, if someone universally contemplates suffering aspects in all Sakkāya (personality belief), and contemplates peaceful aspects in the Nirvana realm where Sakkāya ceases, in order to cut off all Sakkāya, in order to attain the Nirvana realm, if they do not intensely apply attention to this path, do not cultivate it, do not repeatedly cultivate it, and because they do not cultivate it well, they cannot completely attain all of Nirvana. Because they have not attained Nirvana, the mind that is permanently liberated from all bonds, latent tendencies, and accompanying afflictions cannot arise. This is called the mind not arising due to non-attainment.
How does the mind not arise due to contradiction? For example, if someone experiences...
能隨順樂受諸觸。受樂受時樂受相應心現在前。爾時苦受非苦樂受相應之心。以相違故便不得生。如是若觸能順苦受不苦不樂受觸。如前廣說。爾時樂受非苦樂受樂受苦受相應之心。以相違故便不得生。又如有一貪纏所纏貪纏相應心現在前。爾時瞋纏相應之心。以相違故便不得生。如是若有瞋纏所纏。廣說乃至爾時貪纏相應之心。以相違故便不得生。如是名為由相違故心不得生。
云何斷故心不得生。謂如有一由善修習八聖支道故。證得無餘貪慾瞋恚愚癡永盡。彼于爾時有貪有瞋有癡心等隨一心法。諸隨煩惱所染污心。彼由已斷已遍知故皆不得生。如是名為由永斷故心不得生。
云何滅故心不得生。謂如有一生無想天入無想定入滅盡定。于其中間經爾所時。由斷滅故心不得生。又如有一于無餘依涅槃界中已般涅槃。彼于爾時畢竟滅故心不得生。如是名為由滅盡故心不得生。
云何由已生故心不得生。所謂一切已生之心於現在生。剎那已后必成滅法。彼現在時由已生故便不可生。彼若滅已亦已生故終不可生。如是名為由已生故心不得生。
應知由此七因緣故心不得生。與此相違七因緣故。隨其所應諸心得生。謂緣不闕故。作意不闕故。已證得故。不相違故。未斷滅故。未滅盡故。未已生故。
【現代漢語翻譯】 現代漢語譯本 能夠隨順於快樂感受的那些觸（Sparsha，感官印象）。當感受快樂時，與快樂感受相應的心念會當下生起。那時，與痛苦感受或非苦非樂感受相應的心念，因為相互違背的緣故，便不會產生。同樣，如果某種觸能夠隨順於痛苦感受或非苦非樂感受，如前面所廣泛描述的那樣，那時，與快樂感受、非苦非樂感受或痛苦感受相應的心念，因為相互違背的緣故，便不會產生。又比如，如果有一個人被貪慾的纏縛所纏繞，與貪慾纏縛相應的心念當下生起，那時，與嗔恨纏縛相應的心念，因為相互違背的緣故，便不會產生。同樣，如果有一個人被嗔恨的纏縛所纏繞，如前面所廣泛描述的那樣，那時，與貪慾纏縛相應的心念，因為相互違背的緣故，便不會產生。這被稱為由於相互違背的緣故，心念不會產生。
什麼叫做由於斷除的緣故，心念不會產生？比如，如果有一個人由於善於修習八聖支道（Arya Ashtanga Marga，達到涅槃的八重路徑）的緣故，證得了完全斷除貪慾、嗔恚、愚癡的境界。他在那個時候，對於貪慾、嗔恨、愚癡的心念，以及任何隨之而來的心法，以及被各種隨煩惱所染污的心念，由於已經斷除、已經完全瞭解的緣故，都不會產生。這被稱為由於永遠斷除的緣故，心念不會產生。
什麼叫做由於滅盡的緣故，心念不會產生？比如，如果有一個人投生到無想天（Asaññasatta，無想有情天），進入無想定（Asaññasamāpatti，無想定）或者進入滅盡定（Nirodha-samāpatti，滅盡定）。在其中的一段時間內，由於斷滅的緣故，心念不會產生。又比如，如果有一個人在無餘依涅槃界（Anupadisesa-nibbana，無餘涅槃）中已經般涅槃（Parinirvana，完全的涅槃）。他在那個時候，因為徹底滅盡的緣故，心念不會產生。這被稱為由於滅盡的緣故，心念不會產生。
什麼叫做由於已經產生的緣故，心念不會產生？所謂一切已經產生的心念，在現在生起的剎那之後，必然會成為滅去的法。它在現在的時候，由於已經產生的緣故，便不可能再次產生。它如果已經滅去，也因為已經產生的緣故，終究不可能再次產生。這被稱為由於已經產生的緣故，心念不會產生。
應當知道，由於這七種因緣的緣故，心念不會產生。與此相反的七種因緣的緣故，根據相應的情況，各種心念會產生。也就是說，因緣不缺失的緣故，作意不缺失的緣故，已經證得的緣故，不相互違背的緣故，沒有斷滅的緣故，沒有滅盡的緣故，沒有已經產生的緣故。
【English Translation】 English version Those touches (Sparsha, sensory impressions) that are conducive to pleasant feelings. When a pleasant feeling is experienced, the mind associated with that pleasant feeling arises in the present moment. At that time, the mind associated with painful or neither-painful-nor-pleasant feelings does not arise because they are contradictory. Similarly, if a certain touch is conducive to painful or neither-painful-nor-pleasant feelings, as described extensively earlier, then the mind associated with pleasant feelings, neither-painful-nor-pleasant feelings, or painful feelings does not arise because they are contradictory. Furthermore, if someone is entangled by the fetter of greed, and the mind associated with the fetter of greed arises in the present moment, then the mind associated with the fetter of hatred does not arise because they are contradictory. Similarly, if someone is entangled by the fetter of hatred, as described extensively earlier, then the mind associated with the fetter of greed does not arise because they are contradictory. This is called the non-arising of the mind due to contradiction.
What is called the non-arising of the mind due to abandonment? For example, if someone, due to the skillful practice of the Noble Eightfold Path (Arya Ashtanga Marga, the eightfold path to Nirvana), attains the complete cessation of greed, hatred, and delusion. At that time, for him, thoughts of greed, hatred, and delusion, as well as any accompanying mental factors, and minds defiled by various afflictions, do not arise because they have been abandoned and fully understood. This is called the non-arising of the mind due to permanent abandonment.
What is called the non-arising of the mind due to cessation? For example, if someone is born in the Realm of Non-Perception (Asaññasatta, the realm of non-percipient beings), enters the state of Non-Perception (Asaññasamāpatti, the attainment of non-perception), or enters the Cessation of Perception and Feeling (Nirodha-samāpatti, the attainment of cessation). During that time, the mind does not arise due to cessation. Furthermore, if someone has attained Parinirvana (Parinirvana, complete Nirvana) in the realm of Nirvana without remainder (Anupadisesa-nibbana, Nirvana without remainder). At that time, the mind does not arise because it has completely ceased. This is called the non-arising of the mind due to cessation.
What is called the non-arising of the mind due to having already arisen? All minds that have already arisen inevitably become extinct after the moment of their present arising. In the present moment, they cannot arise again because they have already arisen. If they have already ceased, they can never arise again because they have already arisen. This is called the non-arising of the mind due to having already arisen.
It should be known that the mind does not arise due to these seven causes. Conversely, due to seven causes that are the opposite of these, various minds arise according to the corresponding circumstances. That is to say, due to the non-deficiency of conditions, the non-deficiency of attention, having already attained, non-contradiction, non-abandonment, non-cessation, and not having already arisen.
於此地中余抉擇文更不復現。
瑜伽師地論卷第六十三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六十四
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中聞所成慧地
如是已說無心地抉擇。聞所成慧地抉擇我今當說。
謂由五處觀察所歸乃可歸依。一由身業清凈故。二由語業清凈故。三由意業清凈故。四由於諸有情起大悲故。五由成就無上法故。
問歸依有幾種。何緣但有爾所歸依。齊何緣故說能歸依。
云何修行歸依之行。何等歸依所得功德。答歸依有三種。謂佛法僧。四緣故有爾所歸依。一由如來性極調善故。二於一切種所調能調善方便故。三具大悲故。四以一切財而興供養未將為喜。要以正行而興供養乃生歡喜。由如是故彼所立法。彼弟子眾皆可歸依。齊四緣故說能歸依。一知功德故。二知差別故。三自誓願故。四更不說有餘大師故。當知歸依有四正行。一親近善士。二聽聞正法。三如理作意。四法隨法行。若有成就此四正行乃名歸依。當知復有四種正行。一諸根不掉。二受學學處。三悲愍有情。四應時時間於三寶所勤修供養。受歸依者獲四功德。一獲廣大福。二獲大歡喜。三獲三摩地。四獲大清凈。復獲四德。一
【現代漢語翻譯】 現代漢語譯本 在此地（指前面討論的無心地）中，關於抉擇（確定、抉擇）的文字不再重複出現。
《瑜伽師地論》卷第六十三 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第六十四
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝抉擇分中聞所成慧地
如是已說無心地抉擇。聞所成慧地抉擇我今當說。
所謂通過五個方面觀察所歸向的對象，才可以歸依。一是由於身業清凈的緣故。二是由於語業清凈的緣故。三是由於意業清凈的緣故。四是由於對一切有情生起大悲心的緣故。五是由於成就無上法的緣故。
問：歸依有幾種？為什麼只有這麼幾種歸依？根據什麼緣故說能夠歸依？
如何修行歸依之行？歸依能獲得什麼功德？答：歸依有三種，即佛（Buddha），法（Dharma），僧（Sangha）。有四個原因所以只有這三種歸依。一是由於如來（Tathagata）的自性極其調順善良的緣故。二是對一切種類所應調伏和能夠調伏的善巧方便都具備的緣故。三是具有大悲心的緣故。四是以一切財物來興辦供養，（如來）並不認為歡喜，一定要以正行來興辦供養，才生起歡喜。由於這樣的緣故，他所制定的法，他的弟子們，都可以歸依。根據四個緣故說能夠歸依。一是知道（三寶的）功德的緣故。二是知道（三寶之間的）差別的緣故。三是自己發誓立愿的緣故。四是不再說有其他大師的緣故。應當知道歸依有四種正行。一是親近善士。二是聽聞正法。三是如理作意。四是法隨法行。如果有人成就這四種正行，才叫做歸依。應當知道還有四種正行。一是諸根不放縱。二是受持學習學處（戒律）。三是悲憫有情。四是應當按時在三寶處勤修供養。接受歸依的人獲得四種功德。一是獲得廣大的福報。二是獲得大的歡喜。三是獲得三摩地（Samadhi）。四是獲得大的清凈。又獲得四種功德。一
【English Translation】 English version Here in this place (referring to the previously discussed state of no-mind), the texts concerning the determination (decision, selection) will not reappear.
Yogacarabhumi-sastra, Volume 63 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 64
Said by Bodhisattva Maitreya (Maitreya Bodhisattva)
Tripitaka Master Xuanzang (Xuanzang) translated by imperial order, 'The Ground of Wisdom Arising from Hearing' in the Section on Determining the Meaning
Having thus explained the determination of the state of no-mind, I shall now explain the determination of the ground of wisdom arising from hearing.
That is to say, one can take refuge only by observing the object to which one turns in five aspects. First, because of the purity of bodily actions. Second, because of the purity of verbal actions. Third, because of the purity of mental actions. Fourth, because of arousing great compassion for all sentient beings. Fifth, because of accomplishing the unsurpassed Dharma.
Question: How many kinds of refuge are there? Why are there only so many kinds of refuge? Based on what reasons is it said that one can take refuge?
How does one practice the conduct of taking refuge? What merits are obtained from taking refuge? Answer: There are three refuges, namely the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha). There are four reasons why there are only these three refuges. First, because the nature of the Tathagata (Tathagata) is extremely well-tamed and virtuous. Second, because he possesses skillful means for taming and being able to tame all kinds of beings. Third, because he possesses great compassion. Fourth, he does not rejoice in offerings made with all kinds of wealth, but only rejoices in offerings made with righteous conduct. Because of this, the Dharma established by him and his disciples are all worthy of refuge. Based on four reasons, it is said that one can take refuge. First, because one knows the merits (of the Three Jewels). Second, because one knows the differences (between the Three Jewels). Third, because one makes vows oneself. Fourth, because one does not say that there are other masters. It should be known that there are four correct practices for taking refuge. First, associating with virtuous friends. Second, listening to the correct Dharma. Third, engaging in appropriate reflection. Fourth, practicing the Dharma in accordance with the Dharma. If someone accomplishes these four correct practices, then they are called a refuge taker. It should be known that there are also four correct practices. First, not letting the senses wander. Second, receiving and learning the precepts. Third, having compassion for sentient beings. Fourth, one should diligently make offerings to the Three Jewels at appropriate times. Those who take refuge obtain four merits. First, they obtain vast blessings. Second, they obtain great joy. Third, they obtain Samadhi (Samadhi). Fourth, they obtain great purity. They also obtain four virtues. One
大護圓滿。二於一切種邪信解障。皆得輕微或永滅盡。三得入聰睿正行正至善士眾中。所謂大師同梵行者。四為于聖教凈信諸天歡喜愛念。謂彼天眾心生歡喜唱如是言。我等成就三歸依故。從彼處沒來生此間。是諸人等今既成就多住歸依。亦當來我眾同分中。
複次由六種相。佛法僧寶差別應知。一由相故。二由業故。三信解故。四修行故。五隨念故。六生福故。
云何相故三寶差別。謂自然覺悟相。是佛寶。覺悟果相。是法寶。隨他所教正修行相是僧寶。
云何業故三寶差別。謂轉正教業。是佛寶。舍煩惱苦所緣境業。是法寶。勇猛增長業。是僧寶。
云何信解故三寶差別。謂于佛寶應樹親近承事信解。於法寶所應樹希求證得信解。于僧寶所應樹和合同一法性共住信解。
云何修行故三寶差別。謂于佛寶應修供養承事正行。於法寶所應修瑜伽方便正行。于僧寶所應修共受財法正行。
云何隨念故三寶差別。應以余相隨唸佛寶。應以余相。隨念法寶。應以余相隨念僧寶。謂是世尊乃至廣說。
云何生福故三寶差別。謂于佛寶依一有情生最勝福。於法寶所即依此法生最勝福。于僧寶所依多有情生最勝福。
複次由五法故沙門婆羅門勝劣差別。何等五法。一者聞法。二
【現代漢語翻譯】 現代漢語譯本： 大護圓滿（Dà hù yuánmǎn）。第二，對於一切種類的邪信解障，都能得到減輕或者永遠滅盡。第三，能夠進入到聰慧、正直、行為端正、達到善境的善士群體中，也就是大師和同修梵行的人們。第四，爲了聖教的清凈信仰，諸天會歡喜愛念。這些天眾心中生起歡喜，唱誦說：『我們成就三歸依的緣故，從那個地方逝去後來到這裡。這些人現在已經成就並且安住于歸依，也應當來到我們天眾中，成為我們的一份子。』
其次，應當通過六種方面來了解佛法僧三寶的差別。第一，從相上來區分；第二，從業上來區分；第三，從信解上來區分；第四，從修行上來區分；第五，從隨念上來區分；第六，從生福上來區分。
什麼是從相上來區分三寶呢？自然覺悟的相，是佛寶（Fó bǎo）。覺悟的果相，是法寶（Fǎ bǎo）。隨從他人教導而正確修行的相，是僧寶（Sēng bǎo）。
什麼是從業上來區分三寶呢？轉正教的業，是佛寶。捨棄煩惱痛苦所緣境的業，是法寶。勇猛增長的業，是僧寶。
什麼是從信解上來區分三寶呢？對於佛寶，應當樹立親近承事的信解。對於法寶，應當樹立希求證得的信解。對於僧寶，應當樹立和合同一法性共住的信解。
什麼是從修行上來區分三寶呢？對於佛寶，應當修供養承事正行。對於法寶，應當修瑜伽方便正行。對於僧寶，應當修共受財法正行。
什麼是從隨念上來區分三寶呢？應當以其他的相隨唸佛寶。應當以其他的相隨念法寶。應當以其他的相隨念僧寶。也就是『是世尊』乃至廣說。
什麼是從生福上來區分三寶呢？對於佛寶，依靠一個有情眾生，產生最殊勝的福德。對於法寶，就依靠此法，產生最殊勝的福德。對於僧寶，依靠多個有情眾生，產生最殊勝的福德。
其次，由於五種法，沙門（Shāmén）和婆羅門（Póluómén）之間有勝劣的差別。哪五種法呢？第一是聞法，第二是...
【English Translation】 English version: Great protection is perfected. Secondly, all kinds of obstructions arising from wrong beliefs and understandings can be lessened or completely eradicated. Thirdly, one can enter into the company of wise, upright, and virtuous individuals who are well-behaved and have attained goodness, namely, the masters and those who practice the Brahmacarya (Bànxíng) together. Fourthly, for the sake of pure faith in the Holy Teaching, the devas (tiān) will rejoice and cherish. These devas, with joy in their hearts, will chant thus: 'Because we have accomplished the Three Refuges, we departed from that place and were born here. These people, having now accomplished and abide in the Refuges, should also come into our assembly and become part of us.'
Furthermore, the differences between the Three Jewels—Buddha, Dharma, and Sangha—should be understood through six aspects: first, by their characteristics; second, by their actions; third, by their faith and understanding; fourth, by their practice; fifth, by their mindfulness; and sixth, by the merit they generate.
What are the differences between the Three Jewels in terms of their characteristics? The characteristic of natural awakening is the Buddha Jewel (Fó bǎo). The characteristic of the fruit of awakening is the Dharma Jewel (Fǎ bǎo). The characteristic of correct practice following the teachings of others is the Sangha Jewel (Sēng bǎo).
What are the differences between the Three Jewels in terms of their actions? The action of turning the wheel of the correct teaching is the Buddha Jewel. The action of abandoning the objects of affliction and suffering is the Dharma Jewel. The action of courageous growth is the Sangha Jewel.
What are the differences between the Three Jewels in terms of faith and understanding? With respect to the Buddha Jewel, one should cultivate faith and understanding of approaching and serving. With respect to the Dharma Jewel, one should cultivate faith and understanding of seeking and attaining. With respect to the Sangha Jewel, one should cultivate faith and understanding of harmonious unity, shared Dharma nature, and dwelling together.
What are the differences between the Three Jewels in terms of practice? With respect to the Buddha Jewel, one should practice offering and serving. With respect to the Dharma Jewel, one should practice the correct conduct of yogic means. With respect to the Sangha Jewel, one should practice the correct conduct of sharing wealth and Dharma.
What are the differences between the Three Jewels in terms of mindfulness? One should recollect the Buddha Jewel with other characteristics. One should recollect the Dharma Jewel with other characteristics. One should recollect the Sangha Jewel with other characteristics, namely, 'He is the World-Honored One,' and so on, extensively.
What are the differences between the Three Jewels in terms of generating merit? With respect to the Buddha Jewel, one generates the most supreme merit by relying on one sentient being. With respect to the Dharma Jewel, one generates the most supreme merit by relying on this Dharma. With respect to the Sangha Jewel, one generates the most supreme merit by relying on many sentient beings.
Furthermore, due to five qualities, there is a difference in superiority between the Shramanas (Shāmén) and the Brahmanas (Póluómén). What are the five qualities? First is hearing the Dharma, second is...
者戒法。三攝受法。四受用法。五證得法。
謂婆羅門所有聞法。義虛劣故不示他故文句隱故。是其下劣。沙門聞法與此相違。故是勝妙。又婆羅門所有戒法。隨何隨分隨其差別開許害等。故是下劣。沙門戒法與此相違。故是勝妙。又婆羅門所攝受法。攝受障道田事宅事財貨事等。又復攝受妻子奴婢僮僕等類。故是下劣。沙門所有攝受之法。除離苦法更無所有。故是勝妙。又婆羅門所受用法。受用障道塗飾香鬘莊嚴具等。又現受用歌舞作倡戲笑等事。又現受用淫慾等法。故是下劣。沙門所有受用之法。受用無罪正聞思修所成智慧。故是勝妙。又婆羅門所有證法。但以梵世為究竟故。復退還故雜染污故有苦惱故。是其下劣。沙門證法以般涅槃為究竟故。無退轉故一向離垢故一向安樂故。當知勝妙。
複次欲求有五。一攝受求。二受用求。三戲樂求。四乏解了求。五名聲求。有求亦五。一法爾求。二祈願求。三愚癡求。四厭患求。五思擇求。梵行求亦五。一唯求求。二趣向求。三現得求。四后得求。五思擇當得求。復有差別。謂假名求。第一義求。彼觀察求。無方便求。有方便求。如本地分中已說。五明處其內明處。
于諸明處諸論諸宗為最為勝。何以故。由四清凈清凈義故。一攝一切染凈義清凈故。
【現代漢語翻譯】 現代漢語譯本： 這包括五種法：一、戒法（Śīla-dharma，戒律之法）。二、三攝受法（Tri-saṃgraha-vastu，三種攝受眾生的方法）。三、受用法（Upabhoga-dharma，受用之法）。四、證得法（Adhigama-dharma，證悟之法）。五、般涅槃法（Parinirvāṇa-dharma，完全寂滅之法）。 婆羅門（Brāhmaṇa）所聽聞的佛法，因為意義空虛淺薄，不向他人宣說，文句隱晦難懂，所以是下劣的。沙門（Śrāmaṇa，出家修行者）所聽聞的佛法與此相反，所以是殊勝美妙的。而且，婆羅門所持守的戒法，無論在什麼情況下，無論按照什麼程度，都允許傷害等行為，所以是下劣的。沙門的戒法與此相反，所以是殊勝美妙的。而且，婆羅門所攝受的事物，包括障礙修道的田地事務、住宅事務、財貨事務等，還包括妻子、奴婢、僕人等，所以是下劣的。沙門所攝受的，除了脫離痛苦的方法之外，別無其他，所以是殊勝美妙的。而且，婆羅門所受用的事物，包括障礙修道的塗飾、香鬘、莊嚴具等，還包括歌舞、表演、嬉笑等事，還包括淫慾等法，所以是下劣的。沙門所受用的，是無罪的、通過如理聽聞、如理思維、如理修習所成就的智慧，所以是殊勝美妙的。而且，婆羅門所證得的境界，僅僅以梵天世界（Brahma-loka）為究竟，而且會退轉，而且是雜染污濁的，而且是有苦惱的，所以是下劣的。沙門所證得的境界，以般涅槃為究竟，不會退轉，完全遠離垢染，完全安樂，應當知道是殊勝美妙的。 其次，慾望的追求有五種：一、攝受的追求。二、受用的追求。三、戲樂的追求。四、缺乏瞭解的追求。五、名聲的追求。存在的追求也有五種：一、法爾的追求（自然的追求）。二、祈願的追求。三、愚癡的追求。四、厭患的追求。五、思擇的追求（經過思考的追求）。梵行的追求也有五種：一、唯求的追求（唯一的追求）。二、趣向的追求（趨向的追求）。三、現得的追求（當下獲得的追求）。四、后得的追求（以後獲得的追求）。五、思擇當得的追求（思考應當獲得的追求）。還有其他的差別，包括假名的追求、第一義的追求、彼觀察的追求、無方便的追求、有方便的追求。正如在《本地分》（Bhūmi-bhāga）中所說的那樣，五明處（Pañcavidyāsthāna）及其內明處（Adhyātma-vidyāsthāna）。 在各種明處、各種論、各種宗派中，內明處最為殊勝。為什麼呢？因為有四種清凈的緣故，即清凈的意義的緣故。一、攝取一切染污和清凈的意義的清凈的緣故。
【English Translation】 English version: These include five dharmas: 1. Śīla-dharma (the dharma of precepts). 2. Tri-saṃgraha-vastu (the three ways of gathering beings). 3. Upabhoga-dharma (the dharma of enjoyment). 4. Adhigama-dharma (the dharma of attainment). 5. Parinirvāṇa-dharma (the dharma of complete extinction). The Dharma heard by a Brāhmaṇa (Brahmin), is inferior because its meaning is empty and shallow, it is not taught to others, and its sentences are obscure and difficult to understand. The Dharma heard by a Śrāmaṇa (ascetic) is the opposite of this, so it is excellent and wonderful. Moreover, the precepts held by a Brāhmaṇa, in any situation and to any extent, allow harmful actions, so they are inferior. The precepts of a Śrāmaṇa are the opposite of this, so they are excellent and wonderful. Moreover, what a Brāhmaṇa gathers includes fields, houses, wealth, and other things that obstruct the path, as well as wives, slaves, servants, and other such beings, so it is inferior. What a Śrāmaṇa gathers is nothing other than the method of escaping suffering, so it is excellent and wonderful. Moreover, what a Brāhmaṇa enjoys includes decorations, garlands, ornaments, and other things that obstruct the path, as well as singing, dancing, performances, laughter, and other such things, as well as sexual practices, so it is inferior. What a Śrāmaṇa enjoys is faultless wisdom achieved through proper hearing, proper thinking, and proper practice, so it is excellent and wonderful. Moreover, the state attained by a Brāhmaṇa is only the Brahma-loka (world of Brahma) as its ultimate goal, and it regresses, and it is impure and defiled, and it is full of suffering, so it is inferior. The state attained by a Śrāmaṇa has Parinirvāṇa as its ultimate goal, it does not regress, it is completely free from defilement, and it is completely blissful, so it should be known as excellent and wonderful. Furthermore, there are five kinds of seeking for desires: 1. Seeking for gathering. 2. Seeking for enjoyment. 3. Seeking for amusement. 4. Seeking due to lack of understanding. 5. Seeking for fame. There are also five kinds of seeking for existence: 1. Seeking by nature (natural seeking). 2. Seeking by prayer. 3. Seeking by ignorance. 4. Seeking by aversion. 5. Seeking by deliberation (seeking after consideration). There are also five kinds of seeking for Brahmacarya (pure conduct): 1. Seeking solely. 2. Seeking towards. 3. Seeking present attainment. 4. Seeking future attainment. 5. Seeking to consider what should be attained. There are also other differences, including seeking by false name, seeking by ultimate meaning, seeking by observing that, seeking without means, and seeking with means. As it is said in the Bhūmi-bhāga (section on grounds), the Pañcavidyāsthāna (five sciences) and its Adhyātma-vidyāsthāna (inner science). Among all the sciences, all the treatises, and all the schools, the inner science is the most excellent. Why? Because it has four kinds of purity, that is, because of the purity of meaning. 1. Because of the purity of meaning that gathers all defilement and purity.
二即此義非他論所制伏清凈故。三即此義易可入清凈故。四既得入已正行不壞清凈故。
複次諸佛聖教若欲略釋。由六種理門應隨決了。一真義理門。二證得理門。三教導理門。四遠離二邊理門。五不可思議理門。六意趣理門。此中前三理門。由后三理門應隨決了。謂真義理門。由遠離二邊理門應隨決了。證得理門。由不可思議理門應隨決了。教導理門。由意趣理門應隨決了。此中真義即是理門。是故名為真義理門。乃至意趣即是理門。是故名為意趣理門。理門義者。謂于彼彼無顛倒性。如其實性離顛倒性。
複次應知真義略有六種。謂世間所成真實。乃至所知障凈智所行真實。安立真實。非安立真實。前四真實。應知如前菩薩地中已廣分別。云何安立真實。謂四聖諦。苦由苦故乃至道由道故。所以者何。以略安立三種世俗。一世間世俗。二道理世俗。三證得世俗。世間世俗者。所謂安立宅舍瓶瓫軍林數等。又復安立我有情等。道理世俗者。所謂安立蘊界處等。證得世俗者。所謂安立預流果等彼所依處。又復安立略有四種。謂如前說。三種世俗。及與安立勝義世俗。即勝義諦。由此諦義不可安立。內所證故。但為隨順發生此智是故假立。云何非安立真實。謂諸法真如。
云何證得。謂若略說有四證
【現代漢語翻譯】 現代漢語譯本：第二，這個意義並非被其他理論所制伏，是清凈的緣故。第三，這個意義容易進入，是清凈的緣故。第四，已經進入之後，如法修行不會退轉，是清凈的緣故。
再次，對於諸佛的聖教，如果想要簡略地解釋，應當通過六種理門來決斷了解。一是真義理門，二是證得理門，三是教導理門，四是遠離二邊理門，五是不可思議理門，六是意趣理門。其中，前三種理門，應當通過後三種理門來決斷了解。也就是說，真義理門，應當通過遠離二邊理門來決斷了解；證得理門，應當通過不可思議理門來決斷了解；教導理門，應當通過意趣理門來決斷了解。這裡，真義就是理門，所以稱為真義理門，乃至意趣就是理門，所以稱為意趣理門。理門的意思是，對於種種事物沒有顛倒的認識，如其真實本性，遠離顛倒。
再次，應當知道真義略有六種，即世間所成的真實，乃至所知障（指對所知對象的障礙）清凈的智慧所行之真實。安立真實，非安立真實。前四種真實，應當知道如前面《菩薩地》中所廣泛分別的那樣。什麼是安立真實？即四聖諦（苦、集、滅、道）。苦由苦的性質，乃至道由道的性質。為什麼這樣說呢？因為簡略地安立了三種世俗，一是世間世俗，二是道理世俗，三是證得世俗。世間世俗是指，安立宅舍、瓶罐、軍隊、樹林等，又安立我、有情等。道理世俗是指，安立蘊、界、處等。證得世俗是指，安立預流果（須陀洹果，小乘初果）等及其所依之處。又安立略有四種，即如前所說的三種世俗，以及安立勝義世俗，也就是勝義諦（真諦，第一義諦）。由於這個諦義不可安立，是內在所證的緣故，但爲了隨順引發這種智慧，所以假立。什麼是非安立真實？是指諸法的真如（事物的真實如是之性）。
什麼是證得？如果簡略地說，有四種證得
【English Translation】 English version: Second, this meaning is not subdued by other theories, hence it is pure. Third, this meaning is easy to enter, hence it is pure. Fourth, having entered, practicing correctly without regression, hence it is pure.
Furthermore, regarding the sacred teachings of all Buddhas, if one wishes to explain them briefly, one should decisively understand them through six 'reason-gates'. First, the 'reason-gate' of true meaning. Second, the 'reason-gate' of attainment. Third, the 'reason-gate' of instruction. Fourth, the 'reason-gate' of distancing from the two extremes. Fifth, the 'reason-gate' of the inconceivable. Sixth, the 'reason-gate' of intended meaning. Among these, the first three 'reason-gates' should be decisively understood through the latter three 'reason-gates'. That is to say, the 'reason-gate' of true meaning should be decisively understood through the 'reason-gate' of distancing from the two extremes; the 'reason-gate' of attainment should be decisively understood through the 'reason-gate' of the inconceivable; the 'reason-gate' of instruction should be decisively understood through the 'reason-gate' of intended meaning. Here, true meaning is the 'reason-gate', therefore it is called the 'reason-gate' of true meaning, and so on, until intended meaning is the 'reason-gate', therefore it is called the 'reason-gate' of intended meaning. The meaning of 'reason-gate' is that there is no invertedness regarding those various things, and it is without invertedness according to their true nature.
Furthermore, it should be known that there are roughly six kinds of true meaning, namely, the truth accomplished by the world, up to the truth practiced by the wisdom that purifies the 'jnana-avarana' (所知障, the obscuration of knowledge). Established truth, and non-established truth. The first four truths should be known as they have been extensively explained in the previous 'Bodhisattva-bhumi' (菩薩地, the Bodhisattva Grounds). What is established truth? It is the Four Noble Truths (四聖諦, suffering, origin, cessation, path). Suffering is due to the nature of suffering, and so on, until the path is due to the nature of the path. Why is this so? Because three kinds of conventional truths are briefly established: first, worldly conventional truth; second, reasoned conventional truth; third, attained conventional truth. Worldly conventional truth refers to the establishment of houses, pots, armies, forests, and so on, and also the establishment of 'I', sentient beings, and so on. Reasoned conventional truth refers to the establishment of 'skandhas' (蘊, aggregates), 'ayatana' (界, sense bases), 'dhatu' (處, elements), and so on. Attained conventional truth refers to the establishment of 'srota-apanna-phala' (預流果, the fruit of stream-enterer, the first fruit of the Hinayana path), and so on, and their bases. Furthermore, there are roughly four kinds of establishment, namely, the three conventional truths as mentioned before, and the establishment of ultimate conventional truth, which is the 'paramartha-satya' (勝義諦, ultimate truth). Because this truth cannot be established, as it is realized internally, it is provisionally established in order to accord with the arising of this wisdom. What is non-established truth? It refers to the 'tathata' (真如, suchness) of all 'dharmas' (法, phenomena).
What is attainment? If briefly stated, there are four kinds of attainment:
得。一諸有情業果證得。二聲聞乘證得。三獨覺乘證得。四大乘證得。
有情業果證得者。謂由所作凈不凈業。自所作業為依因故。諸有情類於五趣等生死海中。感異熟果受異熟果。聲聞乘證得者。謂先受歸依。乃至沙門莊嚴為依因故。有五種證得。一地證得。二智證得。三凈證得。四果證得。五功德證得。地證得者。謂有三地。一見地。二修地。三究竟地。智證得者。謂九智。一法智。二種類智。三苦智。四集智。五滅智。六道智。七此後所得世俗智。八盡智。九無生智。凈證得者。謂四證凈。果證得者。謂四沙門果。功德證得者。謂無量解脫。勝處遍處。無諍愿智。無礙解神通等。如是一切。應知如前已廣分別。又聲聞乘證得因者。謂得世間離欲之道。順解脫分。順抉擇分所有善根。獨覺乘證得者。謂略有三種。一先已得順抉擇分善根證得。二先已得證得證得。三先未得證得證得。前二證得名為獨勝。最後證得名麟角喻。
大乘證得者。謂發心證得。大悲證得。波羅蜜多證得。攝事證得。地證得。於五無量隨至真如證得。不可思議威德信解證得。不共佛法證得等。如是一切。應知如前菩薩地中已廣分別。云何教導。謂由三處所攝教導。一由藏所攝。二由摩呾理迦所攝。三由二所攝。藏所攝者。謂聲聞
【現代漢語翻譯】 現代漢語譯本：佛說有四種證得：一、諸有情業果證得（一切眾生因其行為所產生的果報的獲得）；二、聲聞乘證得（通過聽聞佛法而證悟的修行者所獲得的成就）；三、獨覺乘證得（不依賴他人教導，獨自證悟的修行者所獲得的成就）；四、大乘證得（以利益一切眾生為目標而修行的菩薩所獲得的成就）。
有情業果證得，是指由於所作的清凈或不清凈的業，以自身所作業為因，眾生在五趣（地獄、餓鬼、畜生、人、天）等生死輪迴中，感受異熟果報。
聲聞乘證得，是指先受三歸依（皈依佛、皈依法、皈依僧），乃至以沙門（出家修行者）的莊嚴行為為因，有五種證得：一、地證得（修行所達到的不同階段）；二、智證得（所獲得的智慧）；三、凈證得（所獲得的清凈）；四、果證得（所獲得的果位）；五、功德證得（所獲得的功德）。地證得有三種：一、見地（初見真理的階段）；二、修地（通過修行不斷提升的階段）；三、究竟地（最終圓滿的階段）。智證得有九種：一、法智（瞭解諸法實相的智慧）；二、種類智（瞭解不同種類事物的智慧）；三、苦智（瞭解苦諦的智慧）；四、集智（瞭解集諦的智慧）；五、滅智（瞭解滅諦的智慧）；六、道智（瞭解道諦的智慧）；七、此後所得世俗智（證悟后獲得的世俗智慧）；八、盡智（斷盡煩惱的智慧）；九、無生智（不再受生的智慧）。凈證得有四種證凈（對佛、法、僧、戒的堅定信心）。果證得有四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。功德證得包括無量解脫（從煩惱中解脫）、勝處遍處（禪定境界）、無諍愿智（沒有爭論的智慧）、無礙解神通（沒有障礙的神通）等。這些內容在前面已經詳細解釋過。聲聞乘證得的因是獲得世間離欲之道，以及順解脫分（有助於解脫的善根）、順抉擇分（有助於做出正確決定的善根）。
獨覺乘證得，略有三種：一、先已獲得順抉擇分善根的證得；二、先已獲得證得的證得；三、先未獲得證得的證得。前兩種證得稱為獨勝，最後一種證得稱為麟角喻（像獨角獸一樣稀有）。
大乘證得，包括髮心證得（發起菩提心）、大悲證得（獲得大慈大悲）、波羅蜜多證得（修習六度萬行）、攝事證得（攝受眾生的事業）、地證得（菩薩修行的不同階段）、於五無量隨至真如證得（在五種無量心中證悟真如）、不可思議威德信解證得（獲得不可思議的威德和信心）、不共佛法證得（獲得不共于其他乘的佛法）等。這些內容在前面的菩薩地中已經詳細解釋過。
什麼是教導？教導由三個方面組成：一、由藏所攝（經藏、律藏、論藏）；二、由摩呾理迦所攝（論母，即論書的綱要）；三、由二者所攝。藏所攝，指聲聞（聽聞佛法而證悟的修行者）...
【English Translation】 English version: There are four types of attainment: 1. The attainment of karmic results by all sentient beings; 2. The attainment of the Śrāvakayāna (the vehicle of disciples); 3. The attainment of the Pratyekabuddhayāna (the vehicle of solitary Buddhas); 4. The attainment of the Mahāyāna (the Great Vehicle).
The attainment of karmic results by sentient beings refers to sentient beings experiencing the results of their actions in the cycle of birth and death within the five realms (hell, hungry ghosts, animals, humans, and gods), due to their pure or impure deeds, with their own actions serving as the cause.
The attainment of the Śrāvakayāna refers to having first taken refuge (in the Buddha, Dharma, and Sangha), and based on the adornment of a Śrāmaṇa (a renunciate practitioner), there are five types of attainment: 1. Attainment of grounds (different stages of practice); 2. Attainment of wisdom; 3. Attainment of purity; 4. Attainment of fruits (different levels of enlightenment); 5. Attainment of merits. The attainment of grounds includes three grounds: 1. The ground of seeing (the stage of initial insight); 2. The ground of cultivation (the stage of continuous improvement through practice); 3. The ultimate ground (the stage of complete fulfillment). The attainment of wisdom includes nine wisdoms: 1. Dharma wisdom (wisdom of understanding the true nature of phenomena); 2. Class wisdom (wisdom of understanding different kinds of things); 3. Wisdom of suffering (wisdom of understanding the truth of suffering); 4. Wisdom of origination (wisdom of understanding the truth of the origin of suffering); 5. Wisdom of cessation (wisdom of understanding the truth of the cessation of suffering); 6. Wisdom of the path (wisdom of understanding the truth of the path to the cessation of suffering); 7. Subsequent conventional wisdom (worldly wisdom gained after enlightenment); 8. Exhaustion wisdom (wisdom of exhausting afflictions); 9. Non-arising wisdom (wisdom of no longer being born). The attainment of purity includes the four confidences (unwavering faith in the Buddha, Dharma, Sangha, and precepts). The attainment of fruits includes the four fruits of a Śrāmaṇa (Srotaāpanna, Sakṛdāgāmin, Anāgāmin, Arhat). The attainment of merits includes immeasurable liberation (from afflictions), superior abodes and pervasive abodes (states of meditative absorption), wisdom of non-contention (wisdom without argument), unobstructed knowledge and supernormal powers, etc. All of these have been explained in detail previously. The cause for the attainment of the Śrāvakayāna is obtaining the path of detachment from worldly desires, as well as wholesome roots that are conducive to liberation (Saṃyojana-prahāṇa) and conducive to discernment (nirvedha-bhāgīya).
The attainment of the Pratyekabuddhayāna is roughly of three types: 1. The attainment of those who have previously obtained wholesome roots conducive to discernment; 2. The attainment of those who have previously obtained attainment; 3. The attainment of those who have not previously obtained attainment. The first two types of attainment are called 'solitary superior,' and the last type of attainment is called 'rhinoceros horn' (as rare as a unicorn).
The attainment of the Mahāyāna includes the attainment of generating the aspiration (Bodhicitta), the attainment of great compassion (Mahākaruṇā), the attainment of the pāramitās (perfections), the attainment of the activities of gathering (taking care of sentient beings), the attainment of grounds (different stages of Bodhisattva practice), the attainment of realizing Suchness (Tathātā) in the five immeasurables, the attainment of inconceivable majestic faith and understanding, the attainment of unique Buddha-dharmas (teachings unique to the Buddha), etc. All of these have been explained in detail in the previous section on the Bodhisattva grounds.
What is instruction? Instruction is comprised of three aspects: 1. That which is contained in the Tripiṭaka (the three baskets: Sūtra, Vinaya, Abhidharma); 2. That which is contained in the Mātṛkā (the outlines or summaries of treatises); 3. That which is contained in both. That which is contained in the Tripiṭaka refers to the Śrāvakas (those who attain enlightenment by hearing the Dharma)...
藏及大乘藏。摩呾理迦所攝者。謂十七地及四種攝。二所攝者。略有十種。謂諦相教。遍知教。永斷教。證得教。修習教。即彼品類差別教。即彼所攝所依能依相屬教。遍知等障法教。遍知等順法教。不遍知等遍知等過失功德教。如是能攝一切藏攝及本母攝。是名總略摩呾理迦複次教導略有十二。所謂事教。想差別教。觀自宗教。觀他宗教。不了義教。了義教。世俗諦教。勝義諦教。隱密教。顯了教。可記事教。不可記事教。
事教者。謂各別說色等眼等諸法體教。想差別教者。謂廣宣說諸蘊界處緣起處非處根諦等。名想差別。又復廣說諸念住等。名想差別。又復廣說有色無色。有見無見。有對無對等。名想差別。如是無量諸佛世尊廣說諸法。想差別教。
觀自宗教者。謂契經應誦記別等依止攝釋宣說開示。
觀他宗教者。謂七種相。依止因明摧伏他論建立己論。七種相者。謂因明中論體論處所論據論莊嚴等。如前廣說。
不了義教者。謂契經應誦記別等世尊略說。其義未了應當更釋。
了義教者。與此相違應知其相。
世俗諦教者。謂諸所有言道可宣一切皆是世俗諦攝。又諸所有名想言說增上所現謂相名分別。如是皆名世俗諦攝。
勝義諦教者。謂四聖諦教。及真如實
【現代漢語翻譯】 現代漢語譯本：包括經藏和大乘經藏。摩呾理迦（Matrika，論藏）所包含的內容，是指十七地和四種攝。二者所包含的內容，大致有十種，即諦相教、遍知教、永斷教、證得教、修習教、即彼品類差別教、即彼所攝所依能依相屬教、遍知等障法教、遍知等順法教、不遍知等遍知等過失功德教。這些能夠總攝一切經藏和本母（根本論）所攝的內容，這被稱為總略的摩呾理迦。其次，教導大致有十二種，即事教、想差別教、觀自宗教、觀他宗教、不了義教、了義教、世俗諦教、勝義諦教、隱密教、顯了教、可記事教、不可記事教。
事教，是指分別解說色等、眼等諸法體性的教導。想差別教，是指廣泛宣說諸蘊、界、處、緣起、處非處、根、諦等，名為想差別。又廣泛宣說諸念住等，名為想差別。又廣泛宣說有色無色、有見無見、有對無對等，名為想差別。像這樣，無量諸佛世尊廣泛解說諸法，是想差別教。
觀自宗教，是指契經、應誦、記別等，依止攝釋宣說開示。
觀他宗教，是指七種相，依止因明摧伏他論，建立己論。七種相是指因明中的論體、論處所、論據、論莊嚴等，如前廣說。
不了義教，是指契經、應誦、記別等，世尊略說，其義未了，應當更作解釋。
了義教，與此相反，應當知道它的相。
世俗諦教，是指所有可以用言語表達的一切，都屬於世俗諦所包含的。又所有名想言說增上所顯現的，即相名分別，這些都稱為世俗諦所包含的。
勝義諦教，是指四聖諦教，以及真如實相。
【English Translation】 English version: Including Sutra Pitaka and Mahayana Sutra Pitaka. What is contained in the Matrika (commentaries), refers to the seventeen grounds and four kinds of collections. What the two contain, roughly has ten kinds, namely the teaching of the characteristics of the Truth, the teaching of pervasive knowledge, the teaching of eternal cessation, the teaching of attainment, the teaching of practice, the teaching of the differences in categories, the teaching of the relationship between what is contained, what is relied upon, and what is able to rely, the teaching of the obstructing dharmas of pervasive knowledge, the teaching of the favorable dharmas of pervasive knowledge, the teaching of the faults and merits of non-pervasive knowledge and pervasive knowledge. These can comprehensively include all that is contained in the Sutra Pitaka and the fundamental Matrika, which is called the general Matrika. Furthermore, there are roughly twelve kinds of teachings, namely the teaching of events, the teaching of the differences in perceptions, the teaching of observing one's own religion, the teaching of observing others' religions, the teaching of provisional meaning, the teaching of definitive meaning, the teaching of conventional truth, the teaching of ultimate truth, the teaching of hidden meaning, the teaching of explicit meaning, the teaching of recordable events, and the teaching of unrecordable events.
The teaching of events refers to the teaching that separately explains the nature of dharmas such as form, eye, etc. The teaching of the differences in perceptions refers to the extensive explanation of the aggregates, realms, bases, dependent origination, what is and is not the case, roots, truths, etc., which is called the difference in perceptions. Furthermore, the extensive explanation of the mindfulnesses, etc., is called the difference in perceptions. Furthermore, the extensive explanation of what has form and what does not have form, what has visibility and what does not have visibility, what has opposition and what does not have opposition, etc., is called the difference in perceptions. Like this, the immeasurable Buddhas extensively explain the dharmas, which is the teaching of the differences in perceptions.
The teaching of observing one's own religion refers to the sutras, recitations, predictions, etc., relying on collection, explanation, proclamation, and revelation.
The teaching of observing others' religions refers to the seven aspects, relying on logic to defeat others' arguments and establish one's own arguments. The seven aspects refer to the subject of the argument, the place of the argument, the evidence of the argument, the adornment of the argument, etc., in logic, as explained earlier.
The teaching of provisional meaning refers to the sutras, recitations, predictions, etc., where the World Honored One speaks briefly, and the meaning is not yet clear and should be further explained.
The teaching of definitive meaning is the opposite of this, and its characteristics should be known.
The teaching of conventional truth refers to all that can be expressed in words, all of which is included in conventional truth. Furthermore, all that is manifested through names, thoughts, and speech, namely the distinctions of characteristics and names, all of these are called included in conventional truth.
The teaching of ultimate truth refers to the teaching of the Four Noble Truths, as well as Suchness and Reality.
際法界等教。
隱密教者。謂從多分聲聞藏教。
顯了教者。謂從多分大乘藏教。
可記事教者。謂四種法嗢拖南教。即一切行無常。乃至涅槃寂靜。如是等類所有言教。
不可記事教者。謂有問言世間常耶。此不應記。但言我說此不可記。乃至問言。如來死後有耶無耶。此不應記。但言我說此不可記。此中應知四因緣故宣說如是不可記事。或有無故不可記別。謂有問言。我于諸蘊為異不異常無常等。或有能引無義利故不可記別。如升攝波葉喻經中如來自言。我所證法乃有爾所而不宣說。何以故。彼法不能引義利故。或有甚深故不可記別。謂有問言。我是有耶。此不應記。勿彼即于諸蘊執我或離諸蘊而執有我。又有問言。我是無耶。此不應記。勿於世俗言說士夫起損減執如是如來死後有無乃至非有非無等。皆甚深故不可記別。或有其相法爾建立故不可記。謂有問言。諸法真如於彼諸法異不異耶。此不可記。何以故。彼相法爾不可建立異不異故。應知復有四種因緣。如來宣說不可記事。謂諸外道妄宣說故。不如理故。引無義故。唯是諍論所依處故。有二因緣能引無義。一者遠離思因果故。二者遠離思染凈故。
云何遠離二邊。當知略有六種。謂遠離增益非實有邊。遠離損減真實有邊。遠
【現代漢語翻譯】 現代漢語譯本： 際法界等教：指的是關於無邊無際的法界（Dharmadhatu，一切諸法的總稱）的教義。
隱密教者：指的是主要源自聲聞藏（Śrāvakapiṭaka，小乘佛教的經典）的教義。
顯了教者：指的是主要源自大乘藏（Mahāyānapiṭaka，大乘佛教的經典）的教義。
可記事教者：指的是四種法句（法嗢拖南，Dharmodāna）的教義，即一切行無常（Anitya，諸行皆為無常），乃至涅槃寂靜（Nirvana，寂滅為樂）。像這樣型別的言教，都可以被記錄和描述。
不可記事教者：指的是對於諸如『世間是常住的嗎？』這樣的問題，不應該給予明確的回答，而應該說『我說此不可記』。乃至對於『如來（Tathāgata，佛陀的稱號）死後存在嗎？不存在嗎？』這樣的問題，也不應該給予明確的回答，而應該說『我說此不可記』。這裡應該瞭解，由於四種因緣，所以宣說這些不可記事。或者因為問題所涉及的事物不存在，所以無法記別。例如，有人問：『我與諸蘊（Skandha，構成個體的五種要素）是異體的嗎？不是異體的嗎？是常住的嗎？』等等。或者因為回答會引出無意義的結果，所以不可記別。例如，《升攝波葉喻經》中，如來自己說，他所證悟的法有很多沒有宣說。為什麼呢？因為那些法不能帶來利益。或者因為問題過於深奧，所以不可記別。例如，有人問：『我是存在的嗎？』不應該回答，以免他執著于諸蘊為我，或者離開諸蘊而執著有我。又有人問：『我是不存在的嗎？』不應該回答，以免在世俗言說中，人們對士夫（Pudgala，補特伽羅，指代個體）產生損減的執著。像這樣，如來死後存在與否，乃至非存在非不存在等等，都是因為過於深奧而不可記別。或者因為事物的相狀本來就是如此建立的，所以不可記。例如，有人問：『諸法的真如（Tathātā，如如，事物的真實本性）與那些法是異體的嗎？不是異體的嗎？』這不可記。為什麼呢？因為事物的相狀本來就是如此，無法建立異體或非異體的關係。應該瞭解，還有四種因緣，如來說不可記事。即因為外道（Tirthika，指佛教以外的修行者）妄加宣說，因為不符合真理，因為會引出無意義的結果，因為只是爭論的根源。
有兩種因緣會引出無意義的結果：一是遠離了對因果的思考，二是遠離了對染污和清凈的思考。
云何遠離二邊：如何遠離兩種極端？應該知道，大致有六種方法。即遠離增益非實有邊（認為不存在的事物存在），遠離損減真實有邊（認為存在的事物不存在）。 遠
【English Translation】 English version: Teachings on the Limitless Dharmadhatu (Dharmadhatu, the realm of all phenomena): Refers to doctrines concerning the boundless and limitless Dharmadhatu.
Hidden Teachings: Refers to doctrines primarily derived from the Śrāvakapiṭaka (the collection of texts of the Hearers, or early Buddhist schools).
Manifest Teachings: Refers to doctrines primarily derived from the Mahāyānapiṭaka (the collection of texts of the Great Vehicle, or Mahayana Buddhism).
Teachable Matters: Refers to the teachings of the four Dharmodānas (summaries of the Dharma), namely, 'all conditioned things are impermanent (Anitya),' up to 'Nirvana (the cessation of suffering) is peace.' Such types of teachings can be recorded and described.
Unteachable Matters: Refers to questions such as, 'Is the world eternal?' To which one should not give a definite answer but say, 'I say this is unteachable.' And to questions such as, 'Does the Tathāgata (the 'Thus-Gone One,' a title of the Buddha) exist after death? Does he not exist?' One should not give a definite answer but say, 'I say this is unteachable.' Here, it should be understood that these unteachable matters are proclaimed due to four reasons. Either because the matter in question does not exist, it cannot be specified. For example, someone asks, 'Am I different from the Skandhas (the five aggregates that constitute an individual)? Am I not different? Am I permanent?' etc. Or because answering would lead to meaningless results, it cannot be specified. For example, in the 'Sela Sutta,' the Tathāgata himself said that there are many things he has realized but does not proclaim. Why? Because those things do not lead to benefit. Or because the question is too profound, it cannot be specified. For example, someone asks, 'Do I exist?' One should not answer, lest they cling to the Skandhas as self or cling to a self apart from the Skandhas. Or someone asks, 'Do I not exist?' One should not answer, lest in conventional speech, people develop a diminishing view of the Pudgala (the individual). Likewise, whether the Tathāgata exists or does not exist after death, or neither exists nor does not exist, etc., are all unteachable because they are too profound. Or because the nature of things is established as such, it cannot be specified. For example, someone asks, 'Is the Suchness (Tathātā, the true nature of things) of phenomena different from those phenomena? Is it not different?' This cannot be specified. Why? Because the nature of things is established as such, and a relationship of difference or non-difference cannot be established. It should be understood that there are also four reasons why the Tathāgata speaks of unteachable matters: because Tirthikas (non-Buddhist ascetics) make false claims, because they do not conform to the truth, because they lead to meaningless results, and because they are merely a source of contention.
There are two reasons that lead to meaningless results: one is being distant from contemplating cause and effect, and the other is being distant from contemplating defilement and purification.
How to Avoid the Two Extremes: How to avoid two extremes? It should be known that there are roughly six ways. Namely, avoiding the extreme of addition (believing that something non-existent exists), and avoiding the extreme of subtraction (believing that something existent does not exist). Far
離妄執常邊。遠離妄執斷邊。遠離受用欲樂邊。遠離受用自苦邊。如是應知如前處處已廣分別。
云何不可思議。當知略有六種不可思議。謂我思議。有情思議。世間思議。有情業果思議。諸修靜慮靜慮境界。諸佛世尊諸佛境界。此中我思議有情思議世間思議。或依見思議。或不依見思議。我思議者。謂如有一依止身見如是思議。我於過去為曾有耶為復無耶。於三世中乃至廣說。又復思議。我是有色后當有想后當無想。后當非有想非無想。如我有色。我無色亦爾。若廣宣說如梵網經。如常見論者如是。斷見論者現法涅槃見論者當知亦爾。計前際邊計后際邊。如其所應皆當了知。又復思議。命即是身。命異身異。又此我我遍一切處。無二無別無有缺減。有情思議者。謂如有一即依身見如是思議。今此有情從何而生。是諸有情誰之所作。乃至有情當何所往。是諸有情何處滅盡。世間思議者。謂如有一即依身見如是思議。世間是常乃至廣說。或依法性如是思議。此我法性有情法性世間法性。從何而生。不能唯依法爾道理。是故說此名為思議不思議處。有情業果思議者。由四種相不可思議。謂處所差別故。事差別故。因差別故。異熟果差別故。諸修靜慮靜慮境界由三種相不可思議。謂真如甚深義故。自在轉故。無漏界證
【現代漢語翻譯】 現代漢語譯本： 遠離虛妄執著于常邊的思想。遠離虛妄執著于斷滅邊的思想。遠離沉溺於感官享樂的思想。遠離沉溺於自我折磨的思想。這些道理應該像前面各處已經廣泛分別解釋的那樣理解。
什麼叫做不可思議？應當知道略有六種不可思議。即：關於『我』（ātman）的思議，關於有情（sattva）的思議，關於世間（loka）的思議，關於有情業果（karma-phala）的思議，關於修習禪定（dhyāna）及其境界的思議，以及關於諸佛世尊（Buddha-bhagavat）及其境界的思議。其中，關於『我』的思議、關於有情的思議、關於世間的思議，或者依據邪見（dṛṣṭi）進行思議，或者不依據邪見進行思議。關於『我』的思議，例如，有人執著于身見（satkāya-dṛṣṭi），這樣思議：『我』在過去曾經存在嗎？還是不曾存在？對於過去、現在、未來三世進行廣泛的推論。又思議：『我』是有色（rūpa）的，死後將有想（saṃjñā），死後將無想（asaṃjñā），死後將非有想非無想（naivasaṃjñānāsaṃjñā）。正如『我』是有色一樣，『我』是無色（arūpa）的也是如此。如果廣泛宣說，就像《梵網經》（Brahmajāla Sūtra）所說的那樣。像常見論者（śāśvatavāda）那樣。斷見論者（ucchedavāda）和現法涅槃見論者（dṛṣṭadharm નિર્વાણavāda）也應當知道是這樣的。計度前際（pūrvānta-kalpana）和計度后際（aparānta-kalpana），都應當如其所應地瞭解。
又思議：命（jīva）就是身（śarīra），命和身是不同的。又思議：這個『我』遍一切處，沒有兩個，沒有差別，沒有缺減。關於有情的思議，例如，有人執著于身見，這樣思議：現在的這些有情是從哪裡產生的？是誰創造了這些有情？乃至有情將往何處？這些有情將在哪裡滅盡？關於世間的思議，例如，有人執著于身見，這樣思議：世間是常還是無常，乃至進行廣泛的推論。或者依據法性（dharmatā）這樣思議：這個『我』的法性、有情的法性、世間的法性，是從哪裡產生的？不能僅僅依據『法爾』的道理來理解。所以說這些是思議不思議之處。
關於有情業果的思議，由於四種相而不可思議：即處所（sthāna）的差別，事的差別，因（hetu）的差別，以及異熟果（vipāka-phala）的差別。關於修習禪定及其境界的思議，由於三種相而不可思議：即真如（tathatā）甚深的意義，自在（vaśitā）的運轉，以及無漏界（anāsrava-dhātu）的證得。
【English Translation】 English version: To be apart from the side of clinging to permanence based on delusion. To be apart from the side of clinging to annihilation based on delusion. To be apart from the side of indulging in sensual pleasures. To be apart from the side of indulging in self-mortification. Thus, it should be understood as has been extensively explained in various places previously.
What is called inconceivable? It should be known that there are, in brief, six kinds of inconceivabilities. Namely: contemplation about the 'self' (ātman), contemplation about sentient beings (sattva), contemplation about the world (loka), contemplation about the karmic results (karma-phala) of sentient beings, contemplation about the meditative states (dhyāna) and their realms, and contemplation about the Buddhas-Bhagavats (Buddha-bhagavat) and their realms. Among these, contemplation about the 'self', contemplation about sentient beings, and contemplation about the world are either based on views (dṛṣṭi) or not based on views. Contemplation about the 'self' is, for example, when someone clings to the view of a self (satkāya-dṛṣṭi) and contemplates thus: 'Did 'I' exist in the past, or did 'I' not exist?' Extending this to the three times (past, present, and future) and elaborating further. And further contemplates: 'I' am with form (rūpa), after death will have perception (saṃjñā), after death will have no perception (asaṃjñā), after death will be neither with perception nor without perception (naivasaṃjñānāsaṃjñā).' Just as 'I' am with form, so too is 'I' without form. If explained extensively, it is as described in the Brahmajāla Sūtra. Like the eternalists (śāśvatavāda). The annihilationists (ucchedavāda) and those who hold the view of Nirvana in this life (dṛṣṭadharm નિર્વાણavāda) should also be understood in this way. Calculating the prior extreme (pūrvānta-kalpana) and calculating the posterior extreme (aparānta-kalpana) should all be understood as appropriate.
And further contemplates: life (jīva) is the same as the body (śarīra), or life and body are different. And further contemplates: this 'self' pervades all places, is not two, is not different, and is not deficient. Contemplation about sentient beings is, for example, when someone clings to the view of a self and contemplates thus: 'From where do these sentient beings arise? Who created these sentient beings?' And so on, 'Where will sentient beings go? Where will these sentient beings be extinguished?' Contemplation about the world is, for example, when someone clings to the view of a self and contemplates thus: 'Is the world permanent or impermanent?' and so on, elaborating further. Or based on the nature of phenomena (dharmatā) contemplates thus: 'From where does the nature of this 'self', the nature of sentient beings, the nature of the world arise?' Unable to understand solely based on the principle of 'thusness' (法爾). Therefore, it is said that these are places of contemplation that are inconceivable.
Contemplation about the karmic results of sentient beings is inconceivable due to four aspects: namely, the difference in location (sthāna), the difference in events, the difference in causes (hetu), and the difference in the ripened results (vipāka-phala). Contemplation about the meditative states and their realms is inconceivable due to three aspects: namely, the profound meaning of Suchness (tathatā), the unimpeded operation of mastery (vaśitā), and the attainment of the unconditioned realm (anāsrava-dhātu).
得故。諸佛世尊諸佛境界。由五種相不可思議。即由如先所說三相。復由二相。謂無障故。成立有情所作事故。
複次當知意趣略有十六。謂示現意趣乖離意趣。勸導意趣。贊勵意趣。慶喜意趣。令入意趣。斷疑意趣。成熟意趣。等持意趣。解脫意趣。別義相應意趣。諸能證者發生無罪歡喜意趣。諸能聽者于說者所發生尊重意趣。法眼恒轉意趣。多修諸善意趣。摧伏諸相意趣。
云何真義理門由遠離二邊理門應隨決了。謂于安立所有苦諦乃至道諦。略有四種妄增益邊。一我增益邊。二常增益邊。三凈增益邊。四樂增益邊。如此即是四種顛倒。為對治彼說四念住及四定智。由此因緣所有我見皆是妄執我增益邊。廣說應知如前有尋有伺地。由彼廣辯執有我者不應理故。又若略說。離彼諸蘊生故相故及業用故。別有我性不可得故。又異彼相安住諸行所有我性。當知畢竟定無所有。又彼常性不應道理。當知如前已廣分別。又有六種不凈性。如聲聞地已廣顯示。又有三種苦性。如有尋有伺地已廣顯示。損減邊者。謂即于彼諸聖諦中。隨所安立諸諦相狀。執為無性。顯為無性。何以故。若於諸諦起損減執。彼於三量亦生誹謗。謂現量比量。及聖教量。亦謗染凈。是故說此名損減邊。若不墮在如是二邊。彼于諸諦能生信
【現代漢語翻譯】 現代漢語譯本 因此。諸佛世尊的諸佛境界，由五種不可思議的相狀構成。即如先前所說的三種相狀，再加上兩種相狀：因為沒有障礙，所以能夠成就眾生所作的事情。
其次，應當知道意趣大致有十六種。即：示現意趣、乖離意趣、勸導意趣、贊勵意趣、慶喜意趣、令入意趣、斷疑意趣、成熟意趣、等持意趣、解脫意趣、別義相應意趣、使能證悟者生起無罪歡喜的意趣、使能聽聞者對說法者生起尊重的意趣、法眼恒常運轉的意趣、多多修習諸善的意趣、摧伏諸相的意趣。
什麼是真義理門呢？就是通過遠離兩種邊見的理門來決斷了知。即對於安立的所有苦諦乃至道諦，大致有四種虛妄的增益邊見。第一是我增益邊見，第二是常增益邊見，第三是凈增益邊見，第四是樂增益邊見。這些就是四種顛倒。爲了對治這些顛倒，宣說了四念住和四定智。由此因緣，所有我見都是虛妄執著，屬於我增益邊見。詳細的解釋應當像前面有尋有伺地（Vitarka-vicara-bhumi）所說的那樣。因為那裡廣泛地辨析了執著有我是不合理的。又如果簡略地說，離開那些蘊（skandha），無論是從生起、相狀還是作用來看，都無法找到一個獨立的我性。又與那些蘊的相狀不同，安住在諸行中的所謂我性，應當知道畢竟是完全不存在的。而且，那種常恒不變的性質也是不合道理的，應當知道如前面已經廣泛分別過的那樣。又有六種不凈的性質，如聲聞地（Śrāvakabhūmi）已經廣泛顯示的那樣。又有三種苦的性質，如有尋有伺地（Vitarka-vicara-bhumi）已經廣泛顯示的那樣。損減邊見是指，對於那些聖諦，隨著所安立的諸諦的相狀，執著為沒有自性，顯現為沒有自性。為什麼呢？如果對於諸諦生起損減的執著，那麼他對於三種量（pramāṇa）也會產生誹謗，即現量（pratyakṣa）、比量（anumāna）以及聖教量（āgama）。也誹謗了染污和清凈。所以說這叫做損減邊見。如果不墮入這樣的兩種邊見，那麼他對於諸諦就能生起信心。
【English Translation】 English version Therefore, the realms of all Buddhas, the World Honored Ones, are constituted by five inconceivable aspects. That is, in addition to the three aspects mentioned earlier, there are two more: because there is no obstruction, they are able to accomplish the tasks undertaken by sentient beings.
Furthermore, it should be known that there are roughly sixteen types of intentions. Namely: the intention of demonstration, the intention of divergence, the intention of exhortation, the intention of praise and encouragement, the intention of rejoicing, the intention of leading in, the intention of dispelling doubt, the intention of maturation, the intention of meditative stabilization, the intention of liberation, the intention of corresponding to distinct meanings, the intention of generating faultless joy in those who are able to realize, the intention of generating respect in those who are able to listen towards the speaker, the intention of the Dharma eye constantly turning, the intention of cultivating many virtues, and the intention of subduing all appearances.
What is the gate of true meaning? It is through the gate of reasoning that is free from two extremes that one should decisively understand. That is, regarding the establishment of all the Truths of Suffering (duḥkha-satya) up to the Truth of the Path (mārga-satya), there are roughly four kinds of false exaggerating extremes. First, the extreme of exaggerating self (ātma-samāropa). Second, the extreme of exaggerating permanence (nitya-samāropa). Third, the extreme of exaggerating purity (śubha-samāropa). Fourth, the extreme of exaggerating pleasure (sukha-samāropa). These are the four inversions (viparyāsa). To counteract these inversions, the four applications of mindfulness (smṛtyupasthāna) and the four meditative wisdoms (dhyāna-jñāna) are taught. Due to this cause, all views of self are false attachments, belonging to the extreme of exaggerating self. A detailed explanation should be known as in the previously mentioned Vitarka-vicara-bhumi (stage with coarse and subtle thought). Because there, it is extensively analyzed that clinging to a self is unreasonable. Furthermore, if briefly stated, apart from those aggregates (skandha), whether from the perspective of arising, characteristics, or functions, an independent self-nature cannot be found. Moreover, different from the characteristics of those aggregates, the so-called self-nature abiding in the activities, it should be known that it is ultimately and completely non-existent. Furthermore, that nature of permanence is also unreasonable, as has been extensively distinguished previously. There are also six kinds of impurity, as has been extensively shown in the Śrāvakabhūmi (Hearer's Stage). There are also three kinds of suffering, as has been extensively shown in the Vitarka-vicara-bhumi (stage with coarse and subtle thought). The extreme of diminution refers to, regarding those Noble Truths, according to the characteristics of the Truths that are established, clinging to them as having no self-nature, appearing as having no self-nature. Why? If one generates a diminishing clinging towards the Truths, then he will also slander the three kinds of valid cognition (pramāṇa), namely direct perception (pratyakṣa), inference (anumāna), and scriptural authority (āgama). He also slanders defilement and purification. Therefore, this is called the extreme of diminution. If one does not fall into such two extremes, then he can generate faith in the Truths.
解。決定通達。漸次能證究竟清凈。
云何苦諦。謂生苦等。廣說如前。若略說者。如說一切生雜染事。皆名苦諦。云何集諦。謂說一切煩惱雜染及業雜染。皆名集諦。世尊就勝唯顯貪愛。其勝因緣如前應知。云何滅諦。所謂一切煩惱永斷。又此永斷由八種相。如前應知。此中愛盡離欲者。此顯有餘依涅槃界。永滅涅槃者。此顯無餘依涅槃界。云何道諦。謂資糧道若方便道若清凈道。如是一切總略為一說名道諦。世尊就勝依能攝受沙門果證。但略顯示八聖支道名為道諦。資糧道者。有十三種。如聲聞地已說應知。方便道者。若就最勝謂于暖頂忍世第一法位中。所有一切諸念住等菩提分法。清凈道者。謂于見道修道究竟道中。即彼所攝所有一切菩提分法。究竟道中所有能引諸功德道。彼亦皆入道諦數中。又諸菩薩方便道者。謂六波羅蜜多所攝。清凈道者。謂般若波羅蜜多所攝。此約最勝說。非不一切菩提分法皆遍修習。如世尊言。略五取蘊皆名苦者。此五取蘊若廣分別。如前意地抉擇蘊善巧中。應知其相。又苦集諦略有三種。謂欲色無色系差別故。又於十方無邊世界有差別故其量無邊。對治此故應知滅諦道諦差別。又此諸諦建立次第。廣分別義如前應知。
複次即此諸諦為據為依為建立處。立十三種補特伽
【現代漢語翻譯】 現代漢語譯本：理解。決定通達。逐漸能夠證得究竟清凈的境界。
什麼是苦諦？就是指生苦等等，詳細的解釋如同前面所說。如果簡略地說，就像說一切由生而來的雜染之事，都叫做苦諦。什麼是集諦？就是指一切煩惱雜染以及業雜染，都叫做集諦。世尊著重強調了貪愛，其中殊勝的因緣應該像前面所說的那樣理解。什麼是滅諦？就是指一切煩惱永遠斷除。而且這種永遠斷除是通過八種相狀來實現的，如同前面所說的那樣理解。這裡所說的『愛盡離欲』，顯示的是有餘依涅槃界（Nirvana）；『永滅涅槃』，顯示的是無餘依涅槃界（Nirvana）。什麼是道諦？就是指資糧道、方便道、清凈道。像這樣一切總括起來，簡略地稱為道諦。世尊著重強調了能夠攝受沙門果證，所以只簡略地顯示了八聖支道，稱之為道諦。資糧道有十三種，如同在《聲聞地》中所說的那樣，應該知道。方便道，如果就最殊勝的來說，就是在暖位、頂位、忍位、世第一法位中，所有的一切諸念住等等菩提分法。清凈道，就是在見道、修道、究竟道中，那些包含在其中的一切菩提分法。究竟道中所有能夠引生諸功德的道，它們也都歸入道諦的範疇之中。另外，諸位菩薩的方便道，是指六波羅蜜多（Paramita）所包含的；清凈道，是指般若波羅蜜多（Prajnaparamita）所包含的。這是就最殊勝的情況來說的，並非不修習一切菩提分法。就像世尊所說，簡略地說五取蘊都叫做苦，這五取蘊如果廣為分別，就像前面在《意地抉擇蘊善巧》中那樣，應該知道它的相狀。而且苦諦和集諦略有三種，是因為欲界、色界、無色界的差別。又因為在十方無邊的世界有差別，所以它的數量是無邊的。爲了對治這些，應該知道滅諦和道諦的差別。而且這些諦的建立次序，以及廣為分別的意義，如同前面所說的那樣，應該知道。
再次，就是以這些諦作為依據、作為依靠、作為建立之處，建立了十三種補特伽羅（Pudgala）。
【English Translation】 English version: Understanding. Decisive penetration. Gradually able to realize ultimate purity.
What is the Truth of Suffering (Dukkha Satya)? It refers to the suffering of birth, etc., explained in detail as before. Briefly speaking, it is as said that all defiled matters arising from birth are called the Truth of Suffering. What is the Truth of Accumulation (Samudaya Satya)? It refers to all defilements of afflictions and defilements of karma, all of which are called the Truth of Accumulation. The World-Honored One (世尊) particularly emphasized craving (Tanha), and the superior causes and conditions for this should be understood as before. What is the Truth of Cessation (Nirodha Satya)? It refers to the complete cessation of all afflictions. Moreover, this complete cessation is achieved through eight aspects, as should be understood as before. Here, 'the exhaustion of love and detachment from desire' indicates the Nirvana (涅槃) realm with remainder (有餘依涅槃界). 'Eternal cessation of Nirvana' indicates the Nirvana realm without remainder (無餘依涅槃界). What is the Truth of the Path (Magga Satya)? It refers to the Path of Accumulation, the Path of Application, and the Path of Purification. All of these, taken together, are briefly called the Truth of the Path. The World-Honored One particularly emphasized the ability to encompass the fruits of the Shramana (沙門) path, so he only briefly showed the Eightfold Noble Path (八聖支道), calling it the Truth of the Path. The Path of Accumulation has thirteen aspects, as should be known as explained in the 'Hearer's Ground' (聲聞地). The Path of Application, in its most excellent form, refers to all the mindfulness practices (念住) and other limbs of enlightenment (菩提分法) in the positions of warmth (暖位), peak (頂位), forbearance (忍位), and the highest mundane dharma (世第一法位). The Path of Purification refers to all the limbs of enlightenment included in the Path of Seeing (見道), the Path of Cultivation (修道), and the Path of Ultimate Completion (究竟道). All the paths in the Path of Ultimate Completion that can lead to various merits are also included in the Truth of the Path. Furthermore, the Path of Application for Bodhisattvas (菩薩) refers to what is encompassed by the Six Perfections (六波羅蜜多), and the Path of Purification refers to what is encompassed by the Perfection of Wisdom (般若波羅蜜多). This is spoken of in terms of the most excellent, but it is not that all the limbs of enlightenment are not practiced universally. Just as the World-Honored One said, briefly, the Five Aggregates of Clinging (五取蘊) are all called suffering. If these Five Aggregates of Clinging are extensively differentiated, their characteristics should be known as before in the 'Skillful Explanation of the Aggregates in the Ground of Intention' (意地抉擇蘊善巧). Moreover, the Truth of Suffering and the Truth of Accumulation are briefly of three types, due to the differences in the Desire Realm (欲界), the Form Realm (色界), and the Formless Realm (無色界). Also, because there are differences in the boundless worlds of the ten directions, their quantity is boundless. To counteract these, the differences between the Truth of Cessation and the Truth of the Path should be known. Furthermore, the order in which these Truths are established, and the meaning of their extensive differentiation, should be known as before.
Furthermore, based on these Truths, relying on them, and using them as a foundation, thirteen types of individuals (Pudgala) are established.
羅。云何十三種補特伽羅。謂欲界異生。色界異生。無色界異生。欲界有學。色界有學。無色界有學。欲界無學。色界無學。無色界無學。欲界獨覺。欲界菩薩。色界菩薩。不可思議如來。又即如是補特伽羅。若造作若障。若心若煩惱。若業若根。若界若信解。若意樂若隨眠。若生若習氣。若聚皆應了知。
複次造作者。有十二種。謂善造作。不善造作。無記造作。出家造作。彼勝流造作。彼防護造作。生造作。離欲造作。解脫造作。練根造作。引發神通造作。發起他義造作。
複次障者。有十二種。一業障。謂作五無間業故。二習氣障。謂先數習諸惡業故。三放逸障。謂大興盛現在前時受用諸欲。四蓋障。謂五種蓋隨一現前覆蔽其心。五懈怠障。謂由懈怠少分煩惱纏擾其心。六障礙障。謂十一種障礙隨一現前。七生障。謂生無暇處。八不生障。謂佛世尊不現於世。九信解障。謂佛世尊雖現世間而生邪見。十煩惱障。謂由彼故說慧解脫心得解脫。十一定障。謂由彼故說俱分解脫心得解脫。十二所知障。謂由彼故說諸如來心得解脫。
複次心者。略有二種。一有障心。二無障心。煩惱者。亦略有二種。謂纏及隨眠。業者。亦略有二種。謂思及思已。根者。亦略有二種。謂順凈分及順不凈分。如根如是
。界信解意樂當知亦爾。此中差別者。根是果性。界是因性。信解是因性。意樂是果性。隨眠者。亦略有二種。謂可害及非可害。生者。亦略有二種。謂無暇生及有暇生。習氣者。亦有二種。謂無間生習氣及前生習氣。聚者。有三種。一邪性定聚。二正性定聚。三不定聚。邪性定聚。復有二種。一本性邪性定。二方便邪性定。正性定亦有二種。一本性正性定。二方便正性定。不定亦有二種。一本性不定。二方便不定。
複次由造作等十三種法。應知廣說十三種補特伽羅。如其所應。問若有善造作彼一切不善造作不相應耶。設不善造作不相應彼一切有善造作耶。答應作四句。或有善造作非不善造作不相應。謂諸能造黑白黑白異熟業者所有善造作。或有不善造作不相應非善造作。謂無記造作。或有善造作亦不善造作不相應。謂能造作白白異熟業。及不黑不白異熟業。能盡諸業者所有造作。或有非善造作亦非不善造作不相應。謂能造作黑黑異熟業者所有造作。如是不善造作無記造作。如其所應盡當知。問若成就業障亦成就習氣障耶。設成就習氣障。亦成就業障耶。答應作四句。或有成就業障非習氣障。謂如有一于現法中。於五無間業亦作亦增長。於前生中於此種類惡不善業不作不增長。彼現法中能障聖道。或有成就習
【現代漢語翻譯】 現代漢語譯本： 『界』（dhatu，構成要素）、『信解』（adhimoksha，勝解，確信不疑的理解）、『意樂』（chanda，意願）的意義，應當知道也是如此（與前面所說類似）。這裡面的差別是：『根』（indriya，能力）是果的性質，『界』是因的性質，『信解』是因的性質，『意樂』是果的性質。 『隨眠』（anusaya，潛在的煩惱）也略微有兩種，即可以斷除的和不可以斷除的。 『生』（jati，出生）也略微有兩種，即沒有閑暇的出生和有閑暇的出生。 『習氣』（vasana，殘餘的習性）也有兩種，即無間產生的習氣和前生產生的習氣。 『聚』（rasi，群體）有三種：一是邪性定聚（mithyatva-niyata-rasi，註定墮入邪道的人群），二是正性定聚（samyaktva-niyata-rasi，註定走上正道的人群），三是不定聚（aniyata-rasi，未確定的人群）。 邪性定聚又有兩種：一是本性邪性定（prakriti-mithyatva-niyata，天生註定邪惡），二是方便邪性定（prayogaja-mithyatva-niyata，通過後天努力而邪惡）。正性定也有兩種：一是本性正性定（prakriti-samyaktva-niyata，天生註定善良），二是方便正性定（prayogaja-samyaktva-niyata，通過後天努力而善良）。不定也有兩種：一是本性不定（prakriti-aniyata，天性不確定），二是方便不定（prayogaja-aniyata，後天行為不確定）。 此外，通過『造作』（karman，行為）等十三種法，應當知道廣泛解釋十三種『補特伽羅』（pudgala，個體，人）。根據他們各自的情況。 問：如果有人善於造作（kusala-karman，善業），那麼他的一切不善造作（akusala-karman，惡業）都不相應嗎？假設不善造作不相應，那麼他的一切都有善造作嗎？ 答：應當作四句回答：或者有善造作，並非不善造作不相應。指的是那些能夠造作黑白（混合）黑白異熟業（krsna-sukla-krsna-sukla-vipaka-karman，導致混合果報的業）的人所具有的善造作。或者有不善造作不相應，並非善造作。指的是無記造作（avyakrta-karman，非善非惡的業）。或者有善造作，也（有）不善造作不相應。指的是能夠造作白（純善）白異熟業（sukla-sukla-vipaka-karman，導致純善果報的業），以及不黑不白異熟業（akrsna-asukla-vipaka-karman，導致非黑非白果報的業），能夠斷盡諸業（sarva-karma-ksaya，滅盡所有業）的人所具有的造作。或者有並非善造作，也並非不善造作不相應。指的是能夠造作黑（純惡）黑異熟業（krsna-krsna-vipaka-karman，導致純惡果報的業）的人所具有的造作。像這樣，不善造作、無記造作，根據他們各自的情況，都應當知道。 問：如果成就業障（karmavarana，業的障礙），也成就習氣障（vasanavarana，習氣的障礙）嗎？假設成就習氣障，也成就業障嗎？ 答：應當作四句回答：或者有成就業障，並非習氣障。指的是例如有的人在現世中，對於五無間業（panca-anantarya-karmani，殺父、殺母、殺阿羅漢、破和合僧、出佛身血）既作又增長，在前世中對於此種類的惡不善業不作不增長，他在現世中能夠障礙聖道（arya-marga，通往解脫的道路）。或者有成就習
【English Translation】 English version: The meanings of 'dhatu' (element), 'adhimoksha' (conviction), and 'chanda' (desire) should also be understood in the same way (as previously explained). The difference here is that 'indriya' (faculty) is the nature of the result, 'dhatu' is the nature of the cause, 'adhimoksha' is the nature of the cause, and 'chanda' is the nature of the result. 'Anusaya' (latent defilements) are also roughly of two types: those that can be eliminated and those that cannot be eliminated. 'Jati' (birth) is also roughly of two types: birth without leisure and birth with leisure. 'Vasana' (habitual tendencies) are also of two types: habitual tendencies arising without interval and habitual tendencies arising from previous lives. 'Rasi' (group) is of three types: the group destined for wrongness (mithyatva-niyata-rasi), the group destined for rightness (samyaktva-niyata-rasi), and the undetermined group (aniyata-rasi). The group destined for wrongness is further of two types: inherently destined for wrongness (prakriti-mithyatva-niyata) and destined for wrongness through means (prayogaja-mithyatva-niyata). The group destined for rightness is also of two types: inherently destined for rightness (prakriti-samyaktva-niyata) and destined for rightness through means (prayogaja-samyaktva-niyata). The undetermined is also of two types: inherently undetermined (prakriti-aniyata) and undetermined through means (prayogaja-aniyata). Furthermore, through the thirteen dharmas such as 'karman' (action), the thirteen types of 'pudgala' (individual, person) should be widely explained, as appropriate to each. Question: If someone is skilled in wholesome actions (kusala-karman), then are all their unwholesome actions (akusala-karman) not associated? Supposing unwholesome actions are not associated, then do they have all wholesome actions? Answer: A fourfold answer should be given: There are those who have wholesome actions that are not unassociated with unwholesome actions. This refers to the wholesome actions of those who can perform black-white (mixed) black-white ripening karma (krsna-sukla-krsna-sukla-vipaka-karman, karma leading to mixed results). There are those who have unwholesome actions that are not associated and are not wholesome actions. This refers to neutral actions (avyakrta-karman, neither wholesome nor unwholesome karma). There are those who have wholesome actions and also (have) unwholesome actions that are not associated. This refers to those who can perform white (purely wholesome) white ripening karma (sukla-sukla-vipaka-karman, karma leading to purely wholesome results), and non-black non-white ripening karma (akrsna-asukla-vipaka-karman, karma leading to neither black nor white results), the actions of those who can exhaust all karma (sarva-karma-ksaya, the extinction of all karma). There are those who do not have wholesome actions and also do not have unwholesome actions that are not associated. This refers to the actions of those who can perform black (purely unwholesome) black ripening karma (krsna-krsna-vipaka-karman, karma leading to purely unwholesome results). In this way, unwholesome actions and neutral actions, according to their respective situations, should all be known. Question: If one has achieved karmic obscurations (karmavarana), has one also achieved habitual obscurations (vasanavarana)? Supposing one has achieved habitual obscurations, has one also achieved karmic obscurations? Answer: A fourfold answer should be given: There are those who have achieved karmic obscurations but not habitual obscurations. This refers to someone who, in this present life, both performs and increases the five heinous crimes (panca-anantarya-karmani, killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), but in previous lives did not perform or increase evil unwholesome actions of this kind. In this present life, they are able to obstruct the noble path (arya-marga, the path to liberation). There are those who have achieved habitual
氣障非業障。謂與此相違。或有俱成就。謂于現法中於五無間業亦作亦增長。於前生中於此種類惡不善業亦作亦增長。彼現法中能障聖道。或有俱不成就。謂與此相違。云何非安立真實。謂諸法真如圓成實自性。聖智所行聖智境界聖智所緣。云何增益邊。謂諸法自性略有三種。一遍計所執自性。二依他起自性。三圓成實自性。遍計所執自性者。謂諸所有名言安立諸法自性。依假名言數數週遍。計度諸法而建立故。依他起自性者。謂眾緣生他力所起諸法自性。非自然有故說無性。圓成實自性者。謂如前說。若於依他起自性或圓成實自性中。所有遍計所執自性妄執。當知名增益邊。所以者何。此自性中彼自性有不應理故。此不應理如菩薩地已略顯示。彼抉擇中當廣分別。又若略說由三因緣不應道理。謂種種非一。品類名言所安立故。若離名言彼覺不生故。又彼名言依義轉故。損減邊者。謂于依他起自性。及圓成實自性諸有法中。謗其自相言無所有。如是真義理門。由遠離二邊理門。應隨決了。
如其所應證得教導二種理門。由后二種不可思議意趣理門。應隨決了。
問如前說別義相應意趣者此有何義。答非如言音名身句身文身義相應意趣。但是除遣如言音等。其餘勝義是名別義相應意趣。
複次此中於
【現代漢語翻譯】 現代漢語譯本：氣障不是業障。與此相反的情況是業障。或者有兩者都成就的情況，即在現世中，對於五無間業（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）既作又增長；在前世中，對於此類惡不善業也既作又增長。這些在現世中能障礙聖道。或者有兩者都不成就的情況，即與此相反的情況。 什麼是非安立真實呢？是指諸法的真如、圓成實自性（諸法最真實、最完美、最終極的自性），是聖智所行、聖智的境界、聖智所緣。 什麼是增益邊呢？是指諸法的自性略有三種：一是遍計所執自性（虛妄分別的自性），二是依他起自性（依因緣而生的自性），三是圓成實自性。遍計所執自性是指所有名言安立的諸法自性，依假名言數數週遍，計度諸法而建立的緣故。依他起自性是指眾緣生、他力所起的諸法自性，因為不是自然而有，所以說無自性。圓成實自性是指如前所說。如果在依他起自性或圓成實自性中，所有遍計所執自性的妄執，應當知道這是增益邊。為什麼呢？因為此自性中彼自性有是不應道理的。此不應道理如《菩薩地》已經略有顯示，在彼抉擇中應當廣為分別。又如果略說，由三種因緣是不應道理的，即種種非一，品類名言所安立的緣故；如果離開名言，彼覺不生故；又彼名言依義轉故。損減邊是指對於依他起自性及圓成實自性諸有法中，誹謗其自相，說沒有所有。像這樣，真義理門，由遠離二邊理門，應當隨順決了。 如其所應證得教導兩種理門，由后兩種不可思議意趣理門，應當隨順決了。 問：如前所說別義相應意趣，這有什麼意義？答：不是如言音、名身、句身、文身義相應意趣，但是除去如言音等，其餘勝義是名別義相應意趣。 複次此中於
【English Translation】 English version: A hindrance is not necessarily an karmic obstacle. The opposite is a karmic obstacle. Or there are cases where both are accomplished, meaning that in this present life, one both commits and increases the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and drawing blood from the Buddha's body); and in previous lives, one also committed and increased evil and unwholesome deeds of this kind. These can obstruct the holy path in this present life. Or there are cases where neither is accomplished, meaning the opposite of the above. What is 'non-established reality'? It refers to the Suchness, the Parinishpanna-svabhava (the perfectly accomplished nature, the most real, perfect, and ultimate nature of all dharmas), which is the conduct of holy wisdom, the realm of holy wisdom, and the object of holy wisdom. What is the 'side of augmentation'? It refers to the fact that the nature of dharmas is roughly of three kinds: first, the Parikalpita-svabhava (the imputed nature), second, the Paratantra-svabhava (the dependent nature), and third, the Parinishpanna-svabhava. The Parikalpita-svabhava refers to the nature of all dharmas established by names and words, relying on provisional names, repeatedly and pervasively calculating and establishing dharmas. The Paratantra-svabhava refers to the nature of all dharmas that arise from conditions and are caused by other forces; because they are not naturally existent, they are said to be without inherent nature. The Parinishpanna-svabhava refers to what was said earlier. If, in the Paratantra-svabhava or the Parinishpanna-svabhava, there is a false attachment to the Parikalpita-svabhava, it should be known as the 'side of augmentation'. Why? Because it is unreasonable for that nature to exist in this nature. This unreasonableness has already been briefly shown in the Bodhisattva-bhumi (Stages of a Bodhisattva); it should be extensively explained in that determination. Furthermore, if briefly stated, it is unreasonable due to three causes: namely, because it is established by various non-identical categories of names and words; because if separated from names and words, that awareness does not arise; and because those names and words depend on meaning. The 'side of diminution' refers to the fact that in the Paratantra-svabhava and the Parinishpanna-svabhava, one slanders their own characteristics, saying that nothing exists. In this way, the gate of true meaning should be resolved by following the gate of reasoning that is far from the two extremes. The two gates of reasoning of attainment and instruction should be attained as appropriate, and the two gates of reasoning of inconceivable intention should be followed and resolved. Question: What is the meaning of the 'intention corresponding to a separate meaning' as mentioned earlier? Answer: It is not the intention corresponding to the sound, name-body, sentence-body, or letter-body meaning, but rather, excluding things like sound, the remaining ultimate meaning is called the 'intention corresponding to a separate meaning'. Furthermore, in this
真義理門。由遠離二邊理門隨決了已。便能證得所應得義。由能證得所得義故。所餘證得理門。由不可思議理門亦隨決了。又復一切諸佛世尊教導理門。由意趣理門亦隨決了。如是一切隨其所應。又若於彼真義理門隨決了者。當知能入五種離生。一能入未離欲離生。二能入倍離欲離生。三能入已離欲離生。四能入獨覺離生。五能入菩薩離生。
問若安立諦建立為諦。何因緣故更復顯示非安立諦。答若離非安立諦。二種解脫不應道理。謂于相縛及粗重縛。所以者何。若有行於諸安立諦。彼一切行皆行有相。行有相故於諸相縛不得解脫。于諸相縛不解脫故。于粗重縛亦不解脫。若有行於非安立諦不行於相。不行相故於諸相縛便得解脫。于諸相縛得解脫故於粗重縛亦得解脫。問若唯由彼非安立諦。於一切縛解脫清凈。何緣顯示安立諦耶。答為令資糧及方便道得清凈故。問若即由彼行有相心於二種縛解脫清凈有何過失。答若有極善定心。依第四靜慮順抉擇分善法中轉緣諸諦境。彼諸行者於二種縛應得解脫究竟清凈。然不清凈故不應理。又世間道出世間道二種差別應不可立。然彼二道。有相無相有差別故不應道理。
云何粗重相。謂若略說無所堪能不調柔相。是粗重相。此無堪能不調柔相。復有五相。一現重相。二
【現代漢語翻譯】 現代漢語譯本：真義理門。通過遠離二邊（兩種極端）的理門隨之決斷了解后，便能證得所應證得的真義。由於能夠證得所證得的真義，其餘的證得理門，也通過不可思議理門隨之決斷了解。而且，一切諸佛世尊的教導理門，也通過意趣理門隨之決斷了解。像這樣一切都隨其所應。此外，如果對於真義理門隨之決斷了解的人，應當知道能夠進入五種離生（脫離輪迴的境界）。一、能夠進入未離欲離生。二、能夠進入倍離欲離生。三、能夠進入已離欲離生。四、能夠進入獨覺（Pratyekabuddha）離生。五、能夠進入菩薩（Bodhisattva）離生。
問：如果安立諦（conventional truth）的建立被認為是真諦，那麼因為什麼緣故還要進一步顯示非安立諦（ultimate truth）呢？答：如果離開了非安立諦，兩種解脫就不合道理。這兩種解脫是指從相縛（bondage of appearances）和粗重縛（bondage of coarseness）中解脫。為什麼這樣說呢？如果有人行於各種安立諦，那麼他的一切行為都執著于有相。由於執著于有相，就不能從各種相縛中得到解脫。由於不能從各種相縛中解脫，也就不能從粗重縛中解脫。如果有人行於非安立諦，就不執著于相。由於不執著于相，就能從各種相縛中得到解脫。由於從各種相縛中得到解脫，也就能從粗重縛中得到解脫。問：如果僅僅通過非安立諦就能從一切束縛中解脫清凈，那麼為什麼還要顯示安立諦呢？答：爲了使資糧道（path of accumulation）和方便道（path of application）得到清凈。問：如果通過執著于有相的心也能從兩種束縛中解脫清凈，會有什麼過失呢？答：如果有人具有極其良好的定心，依靠第四靜慮（fourth dhyana）順抉擇分（part of discrimination）的善法中，轉緣各種真諦的境界，那麼這些修行者應該能夠從兩種束縛中得到解脫，達到究竟清凈。然而，由於不清凈，所以不合道理。而且，世間道（mundane path）和出世間道（supramundane path）的兩種差別就不應該存在。然而，這兩種道，由於有相和無相的差別，所以不合道理。
什麼是粗重相呢？簡略地說，就是無所堪能、不調柔的相，這就是粗重相。這種無堪能、不調柔的相，又有五種相。一、現重相。
【English Translation】 English version: The gate of true meaning. Having decisively understood the gate of principle by distancing oneself from the two extremes, one can then realize the meaning that should be attained. Because one is able to realize the meaning that is attained, the remaining gates of principle that are realized are also decisively understood through the gate of inconceivable principle. Furthermore, all the teaching gates of principle of all Buddhas and World Honored Ones are also decisively understood through the gate of intentionality. Thus, everything is as it should be. Moreover, if one decisively understands the gate of true meaning, one should know that one can enter the five kinds of liberation from birth. First, one can enter liberation from birth without having abandoned desire. Second, one can enter liberation from birth with doubled abandonment of desire. Third, one can enter liberation from birth having already abandoned desire. Fourth, one can enter liberation from birth as a Pratyekabuddha (Solitary Buddha). Fifth, one can enter liberation from birth as a Bodhisattva (Enlightenment Being).
Question: If the establishment of conventional truth (samvrti-satya) is established as truth, then for what reason is ultimate truth (paramartha-satya) further revealed? Answer: If one is separated from ultimate truth, the two kinds of liberation are not reasonable. These two liberations refer to liberation from the bondage of appearances (rupa-bandha) and the bondage of coarseness (audarika-bandha). Why is this so? If someone practices according to the various conventional truths, then all their actions are attached to appearances. Because they are attached to appearances, they cannot be liberated from the various bondages of appearances. Because they are not liberated from the various bondages of appearances, they are also not liberated from the bondage of coarseness. If someone practices according to ultimate truth, they are not attached to appearances. Because they are not attached to appearances, they can be liberated from the various bondages of appearances. Because they are liberated from the various bondages of appearances, they can also be liberated from the bondage of coarseness. Question: If one is completely purified and liberated from all bondages solely through ultimate truth, then why is conventional truth revealed? Answer: In order to purify the path of accumulation (sambhava-marga) and the path of application (prayoga-marga). Question: If there is no fault in being purified and liberated from the two kinds of bondages through a mind attached to appearances, what is the fault? Answer: If someone has an extremely good concentrated mind, relying on the good dharmas of the sequential discriminative part of the fourth dhyana (fourth meditative absorption), and turns their attention to the realm of various truths, then these practitioners should be able to be liberated from the two kinds of bondages and attain ultimate purity. However, because they are not pure, it is not reasonable. Moreover, the two kinds of differences between the mundane path (laukika-marga) and the supramundane path (lokottara-marga) should not exist. However, these two paths, due to the difference between having appearances and not having appearances, are not reasonable.
What is the characteristic of coarseness? Briefly speaking, it is the characteristic of being incapable and unyielding. This is the characteristic of coarseness. This characteristic of being incapable and unyielding has five aspects. First, the aspect of present heaviness.
剛強相。三障礙相。四怯劣相。五不自在轉無堪能相。由有此相順雜染品。違清凈品相續而住。是故說為無所堪能不調柔相。
複次有五諸根大種長養。謂食長養。夢長養。避不平等長養。梵行長養。等至長養。即此長養略有二種。一任持長養。二不損害長養。此中最初是任持長養。后四是不損害長養。任持長養略有四種。一變壞任持。二喜悅任持。三希望任持。四攝受執取任持。
複次有五種行。一身行。二語行。三意行。四業行。五壽行。
複次有五種不放逸。一依在家品不放逸。二依出家品不放逸。三能遠離不善不放逸。四能攝受諸善不放逸。五修習相續不放逸。依在家品不放逸者。復有五種如前已說。依出家品不放逸者。復有十種。如聲聞地抉擇毗奈耶相應中我當廣說。能遠離不善不放逸者。當知即是前二正斷。能攝受諸善不放逸者。當知即是后二正斷。修習相續不放逸者。謂于善法無間殷重精勤修習。
複次名有五種。一心。二心所有法。三善。四不善。五無記。色有五種。一諸大種。二大種所造。三有見有對。四無見有對。五無見無對。
複次有五無明。一義愚。二見愚。三放逸愚。四真實義愚。五增上慢愚。
複次有五種有愛。一法性愛。二誓願愛。三愚癡愛。
【現代漢語翻譯】 現代漢語譯本 剛強相：指心性頑固，難以調伏的狀態。 三障礙相：指被三種障礙所束縛的狀態。 （三種障礙通常指煩惱障、業障、報障） 四怯劣相：指缺乏勇氣和自信，容易退縮的狀態。 五不自在轉無堪能相：指不能自主，沒有能力改變現狀的狀態。 由於具有這些特性，順應雜染的品性，違背清凈的品性，持續存在。因此，被稱為沒有能力，不調柔的特性。
其次，有五種滋養諸根大種的方式：食物滋養、夢境滋養、避免不平等（如冷熱失調）滋養、梵行（清凈行為）滋養、等至（禪定）滋養。其中，這些滋養方式可以概括為兩種：一是任持滋養，二是不損害滋養。最初的食物滋養是任持滋養，後面的四種是不損害滋養。任持滋養略有四種：一是變壞任持，二是喜悅任持，三是希望任持，四是攝受執取任持。
其次，有五種行為：一是身行，二是語行，三是意行，四是業行，五是壽行。
其次，有五種不放逸：一是依在家品不放逸，二是依出家品不放逸，三是能遠離不善不放逸，四是能攝受諸善不放逸，五是修習相續不放逸。依在家品不放逸，又有五種，如前所述。依出家品不放逸，又有十種，如在《聲聞地》的《抉擇毗奈耶相應》中我將詳細說明。能遠離不善的不放逸，應當知道就是前面的兩種正斷（斷惡）。能攝受諸善的不放逸，應當知道就是後面的兩種正斷（修善）。修習相續的不放逸，是指對於善法不間斷、殷重、精勤地修習。
其次，名有五種：一是心，二是心所有法（心理活動），三是善，四是不善，五是無記（非善非惡）。色有五種：一是諸大種（地、水、火、風），二是大種所造（由四大種產生的物質），三是有見有對（可見且有阻礙），四是無見有對（不可見但有阻礙），五是無見無對（不可見且無阻礙）。
其次，有五種無明：一是義愚（不明白事物的意義），二是見愚（錯誤的見解），三是放逸愚（因放逸而產生的愚昧），四是真實義愚（不明白真實的意義），五是增上慢愚（過高的傲慢）。
其次，有五種有愛：一是法**（對理論的貪愛），二是誓願愛（對誓願的執著），三是愚癡愛（因愚癡而產生的愛）。
【English Translation】 English version 'Rigidity aspect'. 'Three obstructive aspects'. (referring to the three obstacles: afflictions, karma, and retribution) 'Four timid aspects'. 'The aspect of being unable to transform freely and lacking capability'. Due to having these characteristics, one aligns with defiled qualities and opposes pure qualities, continuing to exist in that state. Therefore, it is said to be the characteristic of lacking capability and being untamed.
Furthermore, there are five ways to nourish the great elements of the faculties: nourishment through food, nourishment through dreams, nourishment through avoiding imbalances (such as temperature), nourishment through pure conduct (Brahmacarya), and nourishment through meditative absorption (Samadhi). Among these, these ways of nourishment can be summarized into two types: one is sustaining nourishment, and the other is non-harming nourishment. The initial nourishment through food is sustaining nourishment, and the latter four are non-harming nourishment. Sustaining nourishment has roughly four types: one is sustaining through transformation, two is sustaining through joy, three is sustaining through hope, and four is sustaining through acceptance and grasping.
Furthermore, there are five types of actions: one is bodily action, two is verbal action, three is mental action, four is karmic action, and five is life action.
Furthermore, there are five types of non-negligence: one is non-negligence based on the lay life, two is non-negligence based on the monastic life, three is non-negligence that can distance oneself from unwholesome things, four is non-negligence that can embrace wholesome things, and five is non-negligence through continuous practice. Non-negligence based on the lay life has five types, as mentioned earlier. Non-negligence based on the monastic life has ten types, as I will explain in detail in the 'Corresponding Determination of Vinaya' in the 'Hearer's Ground'. Non-negligence that can distance oneself from unwholesome things should be understood as the first two right efforts (abandoning evil). Non-negligence that can embrace wholesome things should be understood as the latter two right efforts (cultivating good). Non-negligence through continuous practice refers to the uninterrupted, earnest, and diligent practice of wholesome dharmas.
Furthermore, there are five types of 'name': one is mind, two is mental phenomena (mental activities), three is wholesome, four is unwholesome, and five is neutral (neither wholesome nor unwholesome). There are five types of 'form': one is the great elements (earth, water, fire, wind), two is what is produced by the great elements (matter produced by the four great elements), three is visible and obstructive, four is invisible but obstructive, and five is invisible and non-obstructive.
Furthermore, there are five types of ignorance: one is ignorance of meaning, two is ignorance of views, three is ignorance due to negligence, four is ignorance of true meaning, and five is ignorance of excessive pride.
Furthermore, there are five types of craving: one is craving for dharma (attachment to theories), two is craving for vows (attachment to vows), and three is craving due to ignorance.
四厭離愛。五思擇愛。
複次由五種相。當知建立無慚無愧。一于染污現行無有羞恥。二于善不現行無有羞恥。三于舍法受無有羞恥。四親近惡友無有羞恥。五于所作不能成辦無有羞恥。當知與此五相相違五種妙相建立慚愧。
複次由五種相當知建立惡說者性。一無行故。二邪行故。三不忍故。四無羞恥故。五不律儀故。由五種相建立惡友。一無羞恥。二有邪見。三有懈怠。四有邪行。五性怯劣。當知與此五相相違五種妙相立善說者及與善友。
複次由五種相立奢摩他。一近分定所攝世間奢摩他。二根本色定所攝世間奢摩他。三根本無色定所攝世間奢摩他。四聲聞獨覺作意所攝出世奢摩他。五菩薩作意所攝出世奢摩他。
複次由五種相當知建立毗缽舍那。一盡所有性毗缽舍那。二如所有性毗缽舍那。三有相毗缽舍那。四思求毗缽舍那。五觀察毗缽舍那。
複次略由五相建立欲漏。一不定地事生隨眠故。二隨順惡行故。三善相違故。四耽著諸欲故。五能生壞苦苦苦果故。彼諸煩惱說名欲漏。
略由五相建立有漏。一能生劣界諸煩惱。二能生中界諸煩惱。三能生妙界諸煩惱。四能生無慾樂有諸煩惱。五能生有欲樂有諸煩惱。
略由五相立邪解脫欲無明漏。一有想論者。由有想
【現代漢語翻譯】 現代漢語譯本：四、厭離愛。五、思擇愛。
其次，通過五種特徵，應當知道無慚無愧的建立。一、對於染污行為的顯現沒有羞恥。二、對於善行的不顯現沒有羞恥。三、對於捨棄正法接受邪法沒有羞恥。四、親近惡友沒有羞恥。五、對於所做的事情不能完成沒有羞恥。應當知道與這五種特徵相反的五種美好特徵建立了慚愧。
其次，通過五種特徵，應當知道建立惡說者的性質。一、因為沒有修行。二、因為邪惡的修行。三、因為沒有忍耐。四、因為沒有羞恥。五、因為沒有遵守戒律。通過五種特徵建立惡友。一、沒有羞恥。二、有邪見。三、有懈怠。四、有邪惡的行為。五、天性怯懦。應當知道與這五種特徵相反的五種美好特徵建立了善說者以及善友。
其次，通過五種特徵建立奢摩他（Śamatha，止）。一、近分定所攝的世間奢摩他。二、根本色定所攝的世間奢摩他。三、根本無色定所攝的世間奢摩他。四、聲聞（Śrāvaka）獨覺（Pratyekabuddha）作意所攝的出世間奢摩他。五、菩薩（Bodhisattva）作意所攝的出世間奢摩他。
其次，通過五種特徵，應當知道建立毗缽舍那（Vipaśyanā，觀）。一、盡所有性毗缽舍那。二、如所有性毗缽舍那。三、有相毗缽舍那。四、思求毗缽舍那。五、觀察毗缽舍那。
其次，簡略地通過五種特徵建立欲漏。一、因為不定地的事物產生隨眠。二、因為隨順惡行。三、因為與善法相違背。四、因為耽著各種慾望。五、因為能夠產生壞苦和苦苦的果報。那些煩惱被稱為欲漏。
簡略地通過五種特徵建立有漏。一、能夠產生下等界的各種煩惱。二、能夠產生中等界的各種煩惱。三、能夠產生上等界的各種煩惱。四、能夠產生沒有慾望快樂的有情的各種煩惱。五、能夠產生有慾望快樂的有情的各種煩惱。
簡略地通過五種特徵建立邪解脫欲無明漏。一、有想論者，由於有想
【English Translation】 English version: Four, aversion to love. Five, reflective love.
Furthermore, by five characteristics, one should understand the establishment of shamelessness and lack of embarrassment. First, there is no shame in the manifestation of defiled actions. Second, there is no shame in the non-manifestation of virtuous actions. Third, there is no shame in abandoning the Dharma and accepting false teachings. Fourth, there is no shame in associating with bad friends. Fifth, there is no shame in being unable to accomplish what one sets out to do. One should know that the five excellent characteristics contrary to these five characteristics establish shame and embarrassment.
Furthermore, by five characteristics, one should understand the establishment of the nature of a bad speaker. First, because of no practice. Second, because of wrong practice. Third, because of no patience. Fourth, because of no shame. Fifth, because of no discipline. By five characteristics, bad friends are established. First, no shame. Second, having wrong views. Third, having laziness. Fourth, having wrong conduct. Fifth, being timid by nature. One should know that the five excellent characteristics contrary to these five characteristics establish good speakers and good friends.
Furthermore, by five characteristics, Śamatha (tranquility) is established. First, worldly Śamatha contained within access concentration. Second, worldly Śamatha contained within the fundamental form realm absorptions. Third, worldly Śamatha contained within the fundamental formless realm absorptions. Fourth, supramundane Śamatha contained within the attention of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers). Fifth, supramundane Śamatha contained within the attention of Bodhisattvas (enlightenment beings).
Furthermore, by five characteristics, one should understand the establishment of Vipaśyanā (insight). First, Vipaśyanā of the nature of exhaustive existence. Second, Vipaśyanā of the nature of existence as it is. Third, Vipaśyanā with characteristics. Fourth, Vipaśyanā of seeking. Fifth, Vipaśyanā of observation.
Furthermore, briefly, by five characteristics, the desire-āsrava (influx) is established. First, because latent tendencies arise from things in the undetermined realms. Second, because of conforming to evil conduct. Third, because of being contrary to good. Fourth, because of being attached to various desires. Fifth, because it can produce the result of suffering of decay and suffering of suffering. Those afflictions are called desire-āsrava.
Briefly, by five characteristics, the existence-āsrava is established. First, it can produce various afflictions of the lower realms. Second, it can produce various afflictions of the middle realms. Third, it can produce various afflictions of the higher realms. Fourth, it can produce various afflictions of beings who have no desire for pleasure. Fifth, it can produce various afflictions of beings who have desire for pleasure.
Briefly, by five characteristics, the wrong liberation, desire, and ignorance-āsrava are established. First, those who hold to the theory of existence, because of existence
論門生起無明。二無想論者。由無想論門生起無明。三非有想非無想論者。由非有想非無想論門生起無明。四斷見論者。由斷見論門生起無明。五現法涅槃論者。由現法涅槃論門生起無明。
複次略由五相應知諸法差別道理。一由相故。二由體故。三由業故。四由法故。五由因果故。相者。謂由所依故及行住故。體者。謂由自體相故及差別相故。業者。謂由自作用故及邪正行故。法者。謂由染凈故及世俗勝義諦故。因果者。謂由近遠故及愛非愛故。
複次有三種論。一聽聞究竟論。二諍訟究竟論。三正行究竟論。聽聞究竟論者。謂婆羅門諸惡咒術。諍訟究竟論者。謂諸外道因明論。正行究竟論者。謂佛聖教。復有三論。一無義論。二邪義論。三第一義論。此三如前隨其所應。復有三論。一矯詐論。二虛偽論。三出離苦果論。如是三論應知如前隨其所應。
複次若欲造論。當先歸禮二所敬師方可造論。恭敬法故。先應歸禮論本大師。恭敬義故。復應歸禮開闡義師。
欲造論者。要具六因乃應造論。一欲令法義當廣流佈。二欲令種種信解有情。由此因緣隨一當能入正法故。三為令失沒種種義門重開顯故。四為欲略攝廣散義故。五為欲顯發甚深義故。六慾以種種美妙言辭莊嚴法義生凈信故。
【現代漢語翻譯】 現代漢語譯本 關於由何種論點產生無明：一、有身見論者（Sakkāya-ditthi，認為五蘊和合的身體是真實存在的），由有身見的論點產生無明。二、無想論者（Uccheda-ditthi，認為人死後一切斷滅），由無想論的論點產生無明。三、非有想非無想論者（N'eva-saññā-n'āsaññāyatana，一種禪定境界），由非有想非無想論的論點產生無明。四、斷見論者（Annihilationism，認為生命死後完全斷滅），由斷見論的論點產生無明。五、現法涅槃論者（Ditthadhammika-nibbāna，認為在現世就能達到涅槃），由現法涅槃論的論點產生無明。
其次，簡略地通過五種方式可以瞭解諸法差別的道理：一、由相（Lakshana）故；二、由體（Svarupa）故；三、由業（Karma）故；四、由法（Dharma）故；五、由因果（Hetu-phala）故。相，是指由所依（Ashraya，依靠的事物）故以及行住（行為和狀態）故。體，是指由自體相（Svalakshana，事物自身的特性）故以及差別相（Visesa-lakshana，事物之間的差異）故。業，是指由自作用（Svakriya，自身的作用）故以及邪正行（錯誤和正確的行為）故。法，是指由染凈（Klista-avadāta，污染和清凈）故以及世俗勝義諦（Samvriti-paramartha-satya，世俗諦和勝義諦）故。因果，是指由近遠（Asanna-viprakrista，接近和遙遠）故以及愛非愛（Ista-anista，喜愛和不喜愛）故。
其次，有三種論：一、聽聞究竟論；二、諍訟究竟論；三、正行究竟論。聽聞究竟論，是指婆羅門（Brahmana）的各種惡咒術。諍訟究竟論，是指各種外道的因明論（Hetu-vidya，邏輯學）。正行究竟論，是指佛陀的聖教。又有三種論：一、無義論；二、邪義論；三、第一義論（Paramartha，最高真理）。這三種論如前所述，根據其各自的情況對應。又有三種論：一、矯詐論；二、虛偽論；三、出離苦果論。這三種論也應如前所述，根據其各自的情況對應。
其次，如果想要造論，應當先歸禮兩位所尊敬的老師，才可以造論。因為恭敬法的緣故，首先應當歸禮論本的大師。因為恭敬義的緣故，還應當歸禮開闡義理的老師。
想要造論的人，需要具備六種原因才可以造論：一、想要使法義能夠廣泛流佈。二、想要使各種信解的有情，由此因緣，隨便哪一個都能進入正法。三、爲了使已經失沒的各種義門重新開顯。四、爲了想要簡略地攝集廣為散佈的義理。五、爲了想要顯發甚深的義理。六、想要用各種美妙的言辭莊嚴法義，生起清凈的信心。
【English Translation】 English version On the arising of ignorance from different views: 1. Those holding the view of a self (Sakkāya-ditthi, the view that the aggregate of five skandhas is a real self) generate ignorance from the view of a self. 2. Those holding the view of non-perception (Uccheda-ditthi, the view that everything is annihilated after death) generate ignorance from the view of non-perception. 3. Those holding the view of neither perception nor non-perception (N'eva-saññā-n'āsaññāyatana, a state of meditative absorption) generate ignorance from the view of neither perception nor non-perception. 4. Those holding the annihilationist view (Annihilationism, the belief that life is completely extinguished at death) generate ignorance from the annihilationist view. 5. Those holding the view of Nirvana in this life (Ditthadhammika-nibbāna, the belief that Nirvana can be attained in this very life) generate ignorance from the view of Nirvana in this life.
Furthermore, the differences among dharmas can be understood briefly through five aspects: 1. Due to characteristics (Lakshana); 2. Due to essence (Svarupa); 3. Due to function (Karma); 4. Due to dharma (Dharma); 5. Due to cause and effect (Hetu-phala). 'Characteristics' refers to that which is due to the support (Ashraya) and due to behavior and states. 'Essence' refers to that which is due to the self-characteristic (Svalakshana, the intrinsic nature of a thing) and due to the differentiating characteristics (Visesa-lakshana, the differences between things). 'Function' refers to that which is due to the self-function (Svakriya, the inherent function of something) and due to right and wrong conduct. 'Dharma' refers to that which is due to defilement and purity (Klista-avadāta) and due to conventional and ultimate truth (Samvriti-paramartha-satya). 'Cause and effect' refers to that which is due to nearness and distance (Asanna-viprakrista) and due to like and dislike (Ista-anista).
Furthermore, there are three kinds of treatises: 1. Treatises that ultimately rely on listening; 2. Treatises that ultimately rely on debate; 3. Treatises that ultimately rely on right practice. Treatises that ultimately rely on listening refer to the various evil incantations of the Brahmins (Brahmana). Treatises that ultimately rely on debate refer to the treatises on logic (Hetu-vidya) of various non-Buddhist schools. Treatises that ultimately rely on right practice refer to the sacred teachings of the Buddha. There are also three kinds of treatises: 1. Meaningless treatises; 2. Treatises with wrong meanings; 3. Treatises with the ultimate meaning (Paramartha, the highest truth). These three kinds of treatises correspond to the previous ones as appropriate. There are also three kinds of treatises: 1. Deceitful treatises; 2. False treatises; 3. Treatises that lead to liberation from suffering. These three kinds of treatises should also be understood as corresponding to the previous ones as appropriate.
Furthermore, if one wishes to compose a treatise, one should first pay homage to two respected teachers before composing it. Because of respect for the Dharma, one should first pay homage to the master of the original treatise. Because of respect for the meaning, one should also pay homage to the teacher who elucidates the meaning.
One who wishes to compose a treatise must have six reasons to do so: 1. To widely propagate the meaning of the Dharma. 2. To enable sentient beings with various beliefs and understandings to enter the true Dharma through any of these reasons. 3. To re-reveal various aspects of meaning that have been lost. 4. To briefly summarize widely scattered meanings. 5. To reveal profound meanings. 6. To adorn the meaning of the Dharma with various beautiful words and generate pure faith.
將造論時。要以四德先自安處乃可造論。一于昔諸師應離憍慢。二于有情類當起大悲。三于同法者深生敬愛。四不欲彰己有勝技能。云何于昔諸師應離憍慢。謂造論時無如是心。古昔諸師尚能造論。況我今者當不造耶。要離如是憍慢染心乃應造論。云何于有情類當起大悲。謂造論時作如是觀。若不造論。無量有情于諸善法定當退失。又餘情類墮生老病。乃至廣說。是諸有情因我造論。若能解了乃至一句善說妙義。如是如是當奉行者。彼于長夜必獲大義利益安樂。要發如是增上心已乃應造論。云何于同法者深生敬愛。謂造論時作如是觀。若不造論為欲利他諸同法者于利他事定當退失。云何不欲彰己有勝技能。謂造論時無如是心。當令世間咸謂於我聰睿明哲能造論者開闡義者深生凈信因此多獲利養恭敬。但為自他善根增長。以無染心乃可造論。
複次此中如實開示如來所說經義。名莊嚴經。譬如紅蓮其花未開雖生歡喜不如敷榮。又如真金未為嚴具雖生歡喜不如成功。又如美膳未及得食雖生歡喜不如已食。又如慶書未暇開覽。雖生歡喜不如披閱。又如珍寶未得現前雖生歡喜不如已得現前受用。如是如來所說經義。若未顯發雖生歡喜不如開示。故說造論名莊嚴經。
複次略有七種通達。一字通達。二字義通達。
【現代漢語翻譯】 現代漢語譯本：當要造論時，應當以四種德行先安頓好自己，才可以造論。第一，對於過去的諸位大師，應當遠離驕慢之心。第二，對於一切有情眾生，應當生起廣大的慈悲心。第三，對於修習相同佛法的人，應當深深地敬重愛護。第四，不希望彰顯自己有殊勝的技能。 如何說對於過去的諸位大師應當遠離驕慢之心呢？就是在造論的時候，沒有這樣的想法：『古代的諸位大師尚且能夠造論，更何況我今天不應該造論呢？』一定要遠離像這樣的驕慢染污之心，才可以造論。如何說對於一切有情眾生應當生起廣大的慈悲心呢？就是在造論的時候，作這樣的觀想：『如果我不造論，無量無邊的有情眾生對於各種善法必定會退失。』還有其餘的眾生，會墮入生、老、病等痛苦（乃至廣說）。這些有情眾生因為我造論，如果能夠理解乃至一句善說微妙的意義，像這樣像這樣地奉行，他們于漫長的黑夜中必定獲得巨大的利益、安樂。一定要發起像這樣的增上心之後，才可以造論。如何說對於修習相同佛法的人應當深深地敬重愛護呢？就是在造論的時候，作這樣的觀想：『如果我不造論，爲了利益他人而修習相同佛法的同修們，在利益他人的事業上必定會退失。』如何說不希望彰顯自己有殊勝的技能呢？就是在造論的時候，沒有這樣的想法：『要讓世間所有人都認為我聰明睿智，能夠造論，能夠開闡佛法的意義，從而對我深深地產生清凈的信心，因此而多獲得利益供養和恭敬。』只是爲了自己和他人善根的增長，以沒有染污的心，才可以造論。 其次，這裡如實地開示如來所說的經典意義，名為《莊嚴經》。譬如紅蓮花，它的花朵還沒有開放，雖然令人歡喜，但不如盛開時那樣美好。又如真金，還沒有製成裝飾品，雖然令人歡喜，但不如製成后那樣完美。又如美味的食物，還沒有吃到，雖然令人歡喜，但不如已經吃下時那樣滿足。又如喜慶的書信，還沒有來得及打開閱讀，雖然令人歡喜，但不如打開閱讀時那樣欣喜。又如珍貴的寶物，還沒有得到並呈現在眼前，雖然令人歡喜，但不如已經得到並呈現在眼前受用時那樣快樂。像這樣，如來所說的經典意義，如果沒有顯發出來，雖然令人歡喜，但不如開示出來那樣有益。所以說造論名為《莊嚴經》。 其次，概括起來有七種通達。第一是文字通達。第二是文字意義通達。
【English Translation】 English version: When composing a treatise (論, lun), one should first settle oneself with four virtues before proceeding. First, towards the past masters, one should be free from arrogance. Second, towards sentient beings (有情, youqing), one should arouse great compassion. Third, towards those who share the Dharma (法, fa), one should deeply respect and love. Fourth, one should not desire to display one's own superior skills. How does one free oneself from arrogance towards the past masters? It means that when composing a treatise, one should not have thoughts like: 'The ancient masters were able to compose treatises, how much more should I compose one now?' One must be free from such arrogant and defiled thoughts before composing a treatise. How does one arouse great compassion towards sentient beings? It means that when composing a treatise, one should contemplate thus: 'If I do not compose this treatise, countless sentient beings will surely regress from the various good Dharmas.' Furthermore, other sentient beings will fall into birth, old age, sickness, and so on (to elaborate further). Because of my composing this treatise, if these sentient beings can understand even a single phrase of well-spoken and subtle meaning, and practice accordingly, they will surely obtain great benefit, happiness, and peace in the long night. One must arouse such an enhanced mind before composing a treatise. How does one deeply respect and love those who share the Dharma? It means that when composing a treatise, one should contemplate thus: 'If I do not compose this treatise, those who practice the same Dharma for the sake of benefiting others will surely regress in their efforts to benefit others.' How does one not desire to display one's own superior skills? It means that when composing a treatise, one should not have thoughts like: 'I should make the world think that I am intelligent and wise, capable of composing treatises and expounding the meaning of the Dharma, thereby generating pure faith in me and gaining much profit, offerings, and respect.' Only for the sake of increasing the roots of goodness for oneself and others, with an undefiled mind, can one compose a treatise. Furthermore, here, the meaning of the sutras spoken by the Tathagata (如來, Rulai) is truthfully revealed, and it is called the 'Adornment Sutra' (莊嚴經, Zhuangyan Jing). It is like a red lotus flower, which, though pleasing when unopened, is not as beautiful as when it is in full bloom. It is like true gold, which, though pleasing when not yet made into ornaments, is not as perfect as when it is completed. It is like delicious food, which, though pleasing before being eaten, is not as satisfying as when it has been eaten. It is like a celebratory letter, which, though pleasing before being opened and read, is not as joyful as when it has been opened and read. It is like precious jewels, which, though pleasing before being obtained and presented, are not as delightful as when they have been obtained, presented, and enjoyed. Likewise, the meaning of the sutras spoken by the Tathagata, though pleasing when not yet revealed, is not as beneficial as when it has been expounded. Therefore, composing a treatise is called the 'Adornment Sutra'. Furthermore, there are generally seven kinds of thorough understanding. First, thorough understanding of words. Second, thorough understanding of the meaning of words.
三能取通達。四能取義通達。五繫縛通達。六解脫通達。七法性通達。字通達者。通達為常。字義通達者。達為無常。能取通達者。謂根識等達安立諦或非安立。如能取通達。能取義通達當知亦爾。繫縛通達者。通達相縛或粗重縛。與此相違當知說名解脫通達。法性通達者。謂能通達法性安住法界安住。非從自在自性士夫中間等有。
複次由十相故具足多聞。謂善說者說故。顯了文句說故。盡其所有如其所有義說故。安樂方便加行說故。離眾苦說故。如是五種復有五種。謂不求過失而聽法故。但求涅槃而聽法故。善聽法故。諦聽法故。于依名句文身義審諦觀察而聽法故。
於此地中余抉擇文。更不復現。
瑜伽師地論卷第六十四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六十五
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中思所成慧地之一
如是已說聞所成慧地抉擇。思所成慧地抉擇我今當說。
謂若略說有四種思議。一事思議。二有非有思議。三因果思議。四乘思議。事思議者。略依六事。所謂蘊事乃至根事。有非有思議者。如本地分已說。因果思議者。如有尋有伺地已說。乘思議者。如聲聞獨覺菩薩地已說。
複次略
【現代漢語翻譯】 現代漢語譯本： 三是能取通達。四是義通達。五是繫縛通達。六是解脫通達。七是法性通達。字通達，是通達字是常。字義通達，是通達字義是無常。能取通達，是指根識等通達安立諦（conventional truth）或非安立諦。如同能取通達，能取義通達也應當知道是這樣。繫縛通達，是通達相縛（attachment to characteristics）或粗重縛（bondage of defilements）。與此相反，應當知道被稱作解脫通達。法性通達，是指能夠通達法性安住於法界安住，不是從自在天（Ishvara），自性（Prakriti），士夫（Purusha），中間有（antarabhava）等產生。 再次，由於十種相，具足多聞。即善說者說，顯了文句說，盡其所有如其所有義說，安樂方便加行說，遠離眾苦說。像這樣五種，又有五種。即不求過失而聽法，但求涅槃（Nirvana）而聽法，善聽法，諦聽法，于依名句文身義審諦觀察而聽法。 在此地中，其餘抉擇文，不再出現。 《瑜伽師地論》卷第六十四 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第六十五 彌勒菩薩說 三藏法師玄奘奉 詔譯攝抉擇分中思所成慧地之一 像這樣已經說了聞所成慧地抉擇，思所成慧地抉擇我現在應當說。 如果簡略地說，有四種思議。一是事思議，二是有非有思議，三是因果思議，四是乘思議。事思議，簡略地依據六事。即蘊事（skandha），乃至根事（indriya）。有非有思議，如本地分已經說了。因果思議，如《有尋有伺地》已經說了。乘思議，如聲聞（Śrāvaka），獨覺（Pratyekabuddha），菩薩（Bodhisattva）地已經說了。 再次，簡略地說
【English Translation】 English version: Three are the attainments of comprehension of the 'able-to-be-grasped'. Four are the attainments of comprehension of meaning. Five are the attainments of comprehension of bondage. Six are the attainments of comprehension of liberation. Seven are the attainments of comprehension of the nature of reality. Comprehension of 'word' is comprehending that words are permanent. Comprehension of the 'meaning of words' is comprehending that the meaning of words is impermanent. Comprehension of the 'able-to-be-grasped' refers to the root consciousnesses, etc., comprehending conventional truth (an立諦, an立諦) or non-conventional truth. Just as with the comprehension of the 'able-to-be-grasped', it should be understood that the comprehension of the 'meaning of the able-to-be-grasped' is also like this. Comprehension of bondage is comprehending the bondage of characteristics (相縛) or the bondage of coarseness and heaviness (粗重縛). The opposite of this should be known as the comprehension of liberation. Comprehension of the nature of reality is being able to comprehend that the nature of reality abides in the realm of reality, not arising from Ishvara (自在天), Prakriti (自性), Purusha (士夫), the intermediate state (中間有), or anything else. Furthermore, due to ten aspects, one is endowed with extensive learning. These are: because the one who speaks speaks well; because the words and phrases are clear; because the meaning is spoken completely and as it is; because it is spoken with comfortable and expedient effort; because it is spoken free from suffering. Like these five, there are again five: because one listens to the Dharma without seeking faults; because one listens to the Dharma seeking only Nirvana (涅槃); because one listens to the Dharma well; because one listens to the Dharma attentively; because one listens to the Dharma with careful observation of the meaning based on names, phrases, words, and bodies. In this ground, the remaining texts of ascertainment will not appear again. Yogācārabhūmi-śāstra, Volume 64 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra Yogācārabhūmi-śāstra, Volume 65 Said by Bodhisattva Maitreya Tripiṭaka Master Xuanzang, by imperial decree, translated the section on the ground of wisdom arisen from thought within the Compendium of Ascertainments Having thus spoken about the ascertainment of the ground of wisdom arisen from hearing, I shall now speak about the ascertainment of the ground of wisdom arisen from thought. Briefly speaking, there are four types of thought: thought about things, thought about existence and non-existence, thought about cause and effect, and thought about vehicles. Thought about things briefly relies on six things: the aggregates (蘊事, skandha), and even the faculties (根事, indriya). Thought about existence and non-existence has already been spoken about in the Local Ground section. Thought about cause and effect has already been spoken about in the Ground with Investigation and Analysis. Thought about vehicles has already been spoken about in the grounds of the Śrāvaka (聲聞), Pratyekabuddha (獨覺), and Bodhisattva (菩薩). Furthermore, briefly speaking
有二種思議。謂惡思思議及善思思議。惡思思議者。如本地分已說。若依黑品。謂如有一不避無明不應思等而起思議。善思思議者。與此相違應知其相。如惡思善思如是。非法所引法所引。非毗奈耶所引毗奈耶所引。非聖聖。不善善。不應修應修。不好好。黑白。引無義引有義。下劣微妙。有罪無罪。應遠離不應遠離等。當知亦爾。
複次如世尊言。諸聖弟子有知為有。非有知為非有。此中雲何為有。云何非有。略由二相應知是有。何等為二。一若生已生現在故。應知是有。二若實物故事故義故圓成實故。應知是有。云何應知。略說實有及假有相。謂若諸法。不待所餘不依所餘施設自相。應知略說是實有相。若有諸法。待于所餘依于所餘施設自相。應知略說是假有相。非實物有。謂以色等諸蘊想事為待為依。施設有我及有情等。乃至廣說。此中色等諸蘊想事是實物有。我及有情命者生者數取趣等非實物有。唯是假有。如於色等諸蘊想事。假立我等如是。即於色等想事。假立色等。又於色香味觸想事。假立飲食車乘瓶衣諸莊嚴具舍軍林等。又于有為諸法想事。假立生老住無常種子。有表無表得命根眾同分。名身句身文身異生性。和合不和合流轉定異相應勢速次第時方及數。又復唯以諸色不轉為待為依。假立虛空虛
【現代漢語翻譯】 現代漢語譯本： 有兩種思議，即惡思思議和善思思議。惡思思議，如《本地分》已說，若依黑品（指不好的方面），即如有人不迴避無明（avidyā，對事物真相的迷惑）不應思等而起思議。善思思議，與此相反，應當瞭解它的相狀。如惡思與善思一樣，非法所引與法所引，非毗奈耶（vinaya，戒律）所引與毗奈耶所引，非聖與聖，不善與善，不應修與應修，不好與好，黑與白，引無義與引有義，下劣與微妙，有罪與無罪，應遠離與不應遠離等，應當知道也是如此。
其次，如世尊所說：『諸聖弟子有知為有，非有知為非有。』這裡面什麼是『有』，什麼又是『非有』呢？略而言之，由兩種情況可以知道是『有』。哪兩種呢？一是若已生、正生、現在故，應當知道是『有』。二是若實物故事故義故圓成實故，應當知道是『有』。』 應當如何理解呢？簡略地說，有實有和假有的相狀。如果諸法不依賴於其他事物，不依靠其他事物而施設自身的相狀，應當知道簡略地說這是實有的相狀。如果有諸法，依賴於其他事物，依靠其他事物而施設自身的相狀，應當知道簡略地說這是假有的相狀。不是真實存在的，即以色等諸蘊（skandha，構成個體存在的要素）、想事為依賴，為依靠，施設『我』以及『有情』等，乃至廣說。這裡面色等諸蘊想事是真實存在的，『我』以及『有情』、『命者』、『生者』、『數取趣』等不是真實存在的，只是假有。如同對於色等諸蘊想事，假立『我』等一樣。如同對於色等想事，假立色等。又對於色香味觸想事，假立飲食、車乘、瓶衣、各種莊嚴具、舍、軍、林等。又對於有為諸法想事，假立生、老、住、無常、種子、有表、無表、得、命根、眾同分、名身、句身、文身、異生性、和合、不和合、流轉、定異、相應、勢速、次第、時、方以及數。又僅僅以諸色不轉為依賴，為依靠，假立虛空。
【English Translation】 English version: There are two kinds of reflection: evil reflection and virtuous reflection. Evil reflection, as described in the Local Division (likely referring to a section of the Yogācārabhūmi-śāstra), pertains to the dark side (referring to negative aspects). It is like someone who, not avoiding ignorance (avidyā, delusion about the true nature of things) and improper thoughts, engages in reflection. Virtuous reflection is the opposite of this; its characteristics should be understood accordingly. Just as with evil and virtuous reflection, so it is with that which is led by the unlawful and that which is led by the lawful; that which is led by non-vinaya (vinaya, monastic discipline) and that which is led by vinaya; the non-holy and the holy; the unwholesome and the wholesome; that which should not be cultivated and that which should be cultivated; the bad and the good; the dark and the bright; that which leads to meaninglessness and that which leads to meaning; the inferior and the subtle; the sinful and the sinless; that which should be avoided and that which should not be avoided, and so on. It should be understood that it is the same.
Furthermore, as the World-Honored One (referring to the Buddha) said: 'The noble disciples know what exists as existing, and what does not exist as not existing.' Here, what is 'existing,' and what is 'non-existing'? Briefly, it can be known as 'existing' by two conditions. What are the two? First, if it has already arisen, is arising, or is present, it should be known as 'existing.' Second, if it is a real object, a story, a meaning, or perfectly accomplished, it should be known as 'existing.' How should it be understood? Briefly speaking, there are the characteristics of real existence and provisional existence. If phenomena do not depend on or rely on anything else to establish their own characteristics, it should be known that, briefly speaking, this is the characteristic of real existence. If there are phenomena that depend on or rely on something else to establish their own characteristics, it should be known that, briefly speaking, this is the characteristic of provisional existence. It is not a real object, but takes the aggregates (skandha, the five aggregates that constitute individual existence), such as form, and conceptual constructs as dependence and reliance to establish 'self' and 'sentient beings,' and so on, extensively speaking. Among these, the aggregates such as form and conceptual constructs are real objects, while 'self,' 'sentient beings,' 'life-bearers,' 'those who are born,' 'those who repeatedly transmigrate,' etc., are not real objects, but only provisionally existent. Just as 'self' and so on are provisionally established upon the aggregates such as form, so too, form and so on are provisionally established upon the aggregates such as form. Furthermore, upon the aggregates of form, sound, smell, taste, and touch, things like food, vehicles, bottles, clothing, various ornaments, houses, armies, forests, etc., are provisionally established. Also, upon the conceptual constructs of conditioned phenomena, things like birth, aging, abiding, impermanence, seeds, revealing actions, non-revealing actions, attainment, life-force, commonality of beings, name-body, sentence-body, word-body, the nature of ordinary beings, combination, non-combination, flowing, fixed difference, correspondence, speed, sequence, time, direction, and number are provisionally established. Furthermore, only relying on the non-movement of forms, space is provisionally established.
空無為。又唯以名中間不轉為待為依。假施設有無想等至滅盡等至等。
問于因成道理中。依何道理能決定知我非實有。答不可得故不可見故。云何不可得。謂若內若外若二中間。若離諸蘊。都不可得。云何不可見。謂如眼等實有諸處。各各別有業用可見。如是所計我別業用都不可見。如是自相不可得故。又別業用不可見故。應知所計我非實有。問若如是我于內外等都不可得亦不可見。何故出家諸外道等亦得亦見。由此因緣愛樂顯示建立實有。答不得不見。但由身見及與我慢為依止故。起邪分別起邪計度不如正理。愛樂顯示建立為有。云何知我非實有故非現有故。而不可得亦不可見。謂諸計我為實有者遠極彼岸不過四種。一者計我即是諸蘊。二者計我異於諸蘊住諸蘊中。三者計我非即諸蘊而異諸蘊。非住蘊中而住異蘊離蘊法中。四者計我非即諸蘊而異諸蘊。非住蘊中亦不住于異於諸蘊離蘊法中。而無有蘊。一切蘊法都不相應。依我分別計為有者。皆攝在此四種計中。除此更無若過若增。如是一切我實有性皆不應理。何以故。若計有我即是諸蘊非異蘊者。是則此我但于諸蘊而假建立。斯過自至。所以者何。諸蘊無常。各與自相而共相應。我即彼故非常非一非實有性。是故此計不應道理。若計有我異諸蘊者。此所計
【現代漢語翻譯】 現代漢語譯本 空無為（śūnyatā）。又僅僅以名稱作為中間狀態，不轉變為依賴，作為假設性的施設，例如無想定（asaṃjñā-samāpatti）、滅盡定（nirodha-samāpatti）等等。
問：在因成立的道理中，依據什麼道理能夠確定地知道『我』並非真實存在？ 答：因為不可得，因為不可見。 問：如何不可得？ 答：無論是內（自身），還是外（他身），還是二者中間，還是離開五蘊（skandha），都不可得。 問：如何不可見？ 答：比如眼等真實存在的諸處（āyatana），各自具有不同的作用，並且可以被看見。像這樣，所計度的『我』的特殊作用都不可見。像這樣，因為自相不可得，又因為特殊作用不可見，應當知道所計度的『我』並非真實存在。 問：如果像這樣，『我』在內外等處都不可得也不可見，為什麼出家的外道等卻能得到也能見到，因此愛樂、顯示、建立『我』是真實存在的？ 答：他們並沒有得到也沒有見到。只是由於身見（satkāya-dṛṣṭi）以及我慢（asmimāna）作為依止，生起邪分別，生起邪計度，不如實地按照正理，愛樂、顯示、建立『我』是存在的。 問：如何知道『我』並非真實存在，所以既非現在存在，所以不可得也不可見？ 答：那些計度『我』為真實存在的人，歸根結底不過四種：一者，計度『我』就是五蘊；二者，計度『我』異於五蘊，住在五蘊中；三者，計度『我』非即是五蘊，也非異於五蘊，不住在五蘊中，而住在異於五蘊、離開五蘊的法中；四者，計度『我』非即是五蘊，也非異於五蘊，不住在五蘊中，也不住在異於五蘊、離開五蘊的法中，而且沒有五蘊，一切蘊法都不相應。依靠『我』分別計度為存在的，都包含在這四種計度中，除此之外，再沒有超過或增加的。像這樣，一切『我』的真實存在性都不應道理。為什麼呢？如果計度有『我』就是五蘊，並非異於五蘊，那麼這個『我』就只是在五蘊上假立的，這種過失自然會到來。為什麼呢？因為五蘊是無常的，各自與自己的自相相應，『我』既然就是五蘊，就不是常、不是一、不是真實存在的。所以這種計度不合道理。如果計度有『我』異於五蘊，這種計度
【English Translation】 English version Emptiness as the unconditioned (śūnyatā). Furthermore, it is only by name that the intermediate state does not transform into dependence, serving as a hypothetical construct, such as the attainment of non-perception (asaṃjñā-samāpatti), the attainment of cessation (nirodha-samāpatti), and so on.
Question: In the reasoning for establishing causes, according to what reasoning can one definitively know that 'self' is not truly existent? Answer: Because it is unattainable, because it is invisible. Question: How is it unattainable? Answer: Whether within (oneself), or without (another), or in between the two, or apart from the five aggregates (skandha), it is unattainable. Question: How is it invisible? Answer: For example, the truly existent sense bases (āyatana), such as the eye, each has its own distinct function and can be seen. Likewise, the specific function of the conceived 'self' is entirely invisible. Thus, because its own nature is unattainable, and because its specific function is invisible, one should know that the conceived 'self' is not truly existent. Question: If, as such, 'self' is unattainable and invisible in the internal, external, and other locations, why do renunciates and non-Buddhists attain and see it, thereby cherishing, displaying, and establishing that 'self' is truly existent? Answer: They have neither attained nor seen it. It is merely due to the view of self (satkāya-dṛṣṭi) and conceit (asmimāna) as a basis that they generate incorrect discriminations and incorrect conceptions, not in accordance with right reason, cherishing, displaying, and establishing that 'self' exists. Question: How is it known that 'self' is not truly existent, and therefore neither presently existent, and therefore unattainable and invisible? Answer: Those who conceive of 'self' as truly existent ultimately fall into one of four categories: First, they conceive of 'self' as being identical to the five aggregates; second, they conceive of 'self' as being different from the five aggregates, residing within the five aggregates; third, they conceive of 'self' as being neither identical to nor different from the five aggregates, not residing within the aggregates, but residing in a dharma that is different from and separate from the aggregates; fourth, they conceive of 'self' as being neither identical to nor different from the five aggregates, not residing within the aggregates, nor residing in a dharma that is different from and separate from the aggregates, and moreover, there are no aggregates, and all aggregate-dharmas are not associated. Those who rely on 'self' to discriminate and conceive of existence are all included within these four conceptions; beyond this, there is nothing more or less. As such, all true existence of 'self' is unreasonable. Why? If one conceives of 'self' as being identical to the five aggregates, not different from the aggregates, then this 'self' is merely hypothetically established upon the aggregates, and this fault will naturally arise. Why? Because the five aggregates are impermanent, each corresponding to its own nature, and since 'self' is identical to them, it is not permanent, not one, and not truly existent. Therefore, this conception is unreasonable. If one conceives of 'self' as being different from the five aggregates, this conception
我。為是無常為是常耶。若無常者。則所計我剎那剎那異起異滅。此處異死余處異生。異作異受。斯過自至。又異諸蘊別有一我。若內若外若二中間。有生有滅都不可得。是故此計不應道理。若我常者。無有變異是其常相。此所計我若無變異。二因緣變皆不應理。非於當來亦非現法。若於當來我無變者。便應無生無老無病無死無損。亦復不應一時為天一時為人。或為傍生或為鬼趣。或時為彼那落迦等。于現法中我若不變。便應于彼愛非愛等種種境界。無樂無苦無愛無恚亦無有癡。略說不應由苦樂等之所變異。不應隨一貪等煩惱及隨煩惱之所變異。如是我于當來現法無變異故。不應為樂之所饒益。亦不應為屬彼煩惱之所染污。不應因此行法非法。不應為苦之所損害。亦不應為屬彼煩惱之所染污。不應因此行法非法。此我如是。于現法中與法非法不相應故。于當來世愛非愛身無因緣故。應不得生。由此道理汝應不計此常住我。由別內身變異所作。于當來世生老死等種種變異。如是此我便無各別。內身生老病死等時樂時苦時及染污時。則應畢竟解脫清凈。是故此計不應道理。
複次若計有我異於諸蘊住異諸蘊離蘊法中者。彼所計法遠離諸蘊。有之自相尚不可得。何況為我之所安住。譬如有言我審了知石女兒頂系空華鬘
【現代漢語翻譯】 現代漢語譯本：我：這個『我』是無常的還是常恒的呢？如果是無常的，那麼你所認為的『我』，就會剎那剎那地生起和滅亡，在這裡死亡，在別處出生，不同的行為導致不同的感受。這種過失自然會產生。而且，如果『我』與諸蘊（五蘊，即色、受、想、行、識）不同，是獨立存在的，那麼無論在內、在外，還是兩者之間，都無法找到『我』的生滅。因此，這種觀點是不合理的。如果『我』是常恒不變的，那麼它就不應該有任何變化。如果這個你所認為的『我』沒有變化，那麼由因緣而產生的變化都是不合理的，無論是在未來還是現在。如果在未來，『我』沒有變化，那麼它就不應該有出生、衰老、疾病、死亡和損失，也不應該一時是天人，一時是人，或者成為傍生（畜生）、餓鬼，或者有時在地獄中。如果在現在，『我』沒有變化，那麼它就不應該對可愛或不可愛的種種境界，沒有快樂、沒有痛苦、沒有愛、沒有恨，也沒有愚癡。簡而言之，它不應該被苦樂等所改變，不應該被貪等煩惱以及隨煩惱所改變。如果『我』在未來和現在都沒有變化，那麼它就不應該從快樂中受益，也不應該被屬於那些煩惱的東西所污染。不應該因此而行善或作惡。不應該被痛苦所損害，也不應該被屬於那些煩惱的東西所污染。不應該因此而行善或作惡。這個『我』如果是這樣，在現在與善法和惡法不相應，那麼在未來世，它與可愛和不可愛的身體就沒有因緣，因此就不應該產生。由於這個道理，你不應該認為這個常住的『我』，是由不同的內在身體的變異所產生的，在未來世會有生老死等種種變異。如果這樣，這個『我』就沒有各自不同的內在身體，在生老病死等時候，有時快樂，有時痛苦，有時被染污，那麼它就應該永遠解脫清凈。因此，這種觀點是不合理的。 其次，如果認為有一個『我』，它與諸蘊不同，存在於諸蘊之外，獨立於諸蘊之法，那麼這種你所認為的法，遠離諸蘊，其自身的存在尚且不可得，更何況是『我』所安住的地方呢？這就好比有人說：『我清楚地知道石女兒的頭頂上繫著空中的花鬘。』（石女兒：比喻虛構的事物；空華鬘：比喻虛幻不實的事物）
【English Translation】 English version: I: Is this 'self' impermanent or permanent? If it is impermanent, then the 'self' you conceive arises and ceases moment by moment, dying here and being born elsewhere, different actions leading to different experiences. This fault naturally arises. Moreover, if the 'self' is different from the Skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), existing independently, then the arising and ceasing of the 'self' cannot be found, whether internally, externally, or in between. Therefore, this view is unreasonable. If the 'self' is permanent and unchanging, then it should not have any changes. If this 'self' you conceive has no changes, then changes arising from conditions are unreasonable, whether in the future or in the present. If in the future, the 'self' has no changes, then it should not have birth, aging, sickness, death, and loss, nor should it be a Deva (god) at one time, a human at another, or become an animal, a hungry ghost, or sometimes be in Naraka (hell). If in the present, the 'self' has no changes, then it should not have pleasure, pain, love, hate, or ignorance towards various desirable or undesirable realms. In short, it should not be changed by pleasure and pain, nor should it be changed by afflictions such as greed and their accompanying afflictions. If the 'self' has no changes in the future and present, then it should not benefit from pleasure, nor should it be defiled by things belonging to those afflictions. It should not perform good or bad deeds because of this. It should not be harmed by suffering, nor should it be defiled by things belonging to those afflictions. It should not perform good or bad deeds because of this. If this 'self' is like this, not corresponding to good and bad Dharmas (teachings, principles) in the present, then in the future life, it would have no conditions for desirable and undesirable bodies, and therefore should not arise. Because of this reason, you should not consider this permanent 'self' to be produced by the variations of different internal bodies, having various changes such as birth, aging, and death in the future life. If so, this 'self' would not have its own distinct internal body, sometimes experiencing pleasure, sometimes pain, and sometimes being defiled during birth, aging, sickness, and death, then it should be ultimately liberated and pure. Therefore, this view is unreasonable. Furthermore, if it is thought that there is a 'self' that is different from the Skandhas, existing outside the Skandhas, independent of the Dharma (teachings, principles) of the Skandhas, then this Dharma you conceive, being separate from the Skandhas, its own existence is already unattainable, let alone a place where the 'self' can reside. It is like someone saying: 'I clearly know that a garland of empty flowers is tied on the head of a barren woman's son.' (Barren woman's son: a metaphor for a non-existent thing; Garland of empty flowers: a metaphor for an illusory and unreal thing.)
。應知此計亦復如是。是故此計不應道理。
複次若計有我一切蘊法不相應故無有蘊者。此所計我若無有蘊便無有色。非身相應。亦非苦樂等受相應。亦非眾多種種差別諸想相應。亦非善不善無記思等相應。亦非受用色等境界分別意相應。如是此我應無所依無受無想無思慮等亦無分別。是則此我不由功用。究竟解脫無有染污。是故此計不應道理。
複次由彼一切依我分別。妄所計我不成就故。當知我等於諸蘊中但假建立。非實有物。由我非有唯有蘊故。一切雜染清凈道理皆得成就。謂有內外諸處生故。于現法中起無明觸。由此于身便有饒益損減受生。由此為緣發起和合乖離等愛及有。依此一切煩惱隨煩惱轉。為此義故凈不凈業生起可得。如是煩惱業生起故。當來後有生老死等一切苦法皆悉得生。如是且於無常蘊中無實我故。雜染道理皆得成就。又由他音內正作意為因緣故。遠離無明發起于明。由無癡故了達諸受皆悉是苦。由此能斷于諸受中所有貪愛。及斷依此一切煩惱若隨煩惱。由此因緣能感後有凈不凈業不復生起。如是由業煩惱斷故。一切後有及生等苦永更不生。如是無我唯有蘊故。一切雜染清凈道理皆得成就。
複次此中假立一切有情。所謂無足二足四足多足。有色無色有想無想非想非非想處
【現代漢語翻譯】 現代漢語譯本：你應該知道這種計度也是如此。因此，這種計度是不合道理的。
再者，如果計度有『我』（ātman），但一切蘊法（skandha-dharma）不相應，因此沒有蘊。那麼，這種所計度的『我』如果沒有任何蘊，便沒有色（rūpa），不與身體相應，也不與苦樂等受（vedanā）相應，也不與各種各樣的差別諸想（saṃjñā）相應，也不與善、不善、無記思（cetanā）等相應，也不與受用色等境界分別意（manas）相應。像這樣，這個『我』應該無所依、無感受、無思想、無思慮等，也沒有分別。那麼，這個『我』不由任何功用，就能究竟解脫，沒有染污。因此，這種計度是不合道理的。
再者，由於他們一切都依賴於『我』的分別，而妄想計度的『我』不能成立。應當知道，『我』等於諸蘊（skandha）中只是假立的，不是真實存在的。由於『我』並非真實存在，只有蘊，所以一切雜染（saṃkleśa）和清凈（vyavadāna）的道理都能成立。也就是說，由於內外諸處（āyatana）產生，在現法（dṛṣṭadharma）中生起無明觸（avidyā-sparśa）。由此，對於身體便有饒益和損減的感受產生。由此為緣，發起和合、乖離等的愛（tṛṣṇā）及有（bhava）。依靠這些，一切煩惱（kleśa）和隨煩惱（upakleśa）運轉。爲了這個意義，清凈和不清凈的業（karma）生起是可以理解的。像這樣，由於煩惱和業的生起，當來後有（punarbhava）的生老死等一切苦法都能夠產生。像這樣，且在無常的蘊中，沒有真實的『我』，雜染的道理都能成立。又由於他人的言教和內心的正確作意（yoniso manasikāra）為因緣，遠離無明而生起智慧（vidyā）。由於沒有愚癡（moha），了達諸受都是痛苦。由此能夠斷除對於諸受中所有的貪愛（rāga），以及斷除依靠這些的一切煩惱和隨煩惱。由此因緣，能夠感得後有的清凈和不清凈的業不再生起。像這樣，由於業和煩惱斷除，一切後有以及生等苦永遠不再產生。像這樣，沒有『我』，只有蘊，一切雜染和清凈的道理都能成立。
再者，這裡假立一切有情（sattva），所謂無足、二足、四足、多足，有色（rūpin）、無色（arūpin），有想（saṃjñin）、無想（asaṃjñin）、非想非非想處（nevasaṃjñānāsaṃjñāyatana）。
【English Translation】 English version: You should know that this calculation is also like that. Therefore, this calculation is not reasonable.
Furthermore, if it is calculated that there is a 'self' (ātman), but all aggregates-dharmas (skandha-dharma) are not in accordance, therefore there are no aggregates. Then, if this calculated 'self' does not have any aggregates, then there is no form (rūpa), not corresponding to the body, nor corresponding to feelings (vedanā) such as suffering and pleasure, nor corresponding to various different perceptions (saṃjñā), nor corresponding to wholesome, unwholesome, and neutral thoughts (cetanā), nor corresponding to the mind (manas) that distinguishes the realms of form and so on. Like this, this 'self' should be without support, without feeling, without thought, without consideration, and without distinction. Then, this 'self' can attain ultimate liberation without any effort and without defilement. Therefore, this calculation is not reasonable.
Furthermore, because all their distinctions rely on the 'self', and the falsely conceived 'self' cannot be established. It should be known that the 'self' is merely a provisional establishment within the aggregates (skandha), not a real entity. Because the 'self' is not real, and there are only aggregates, all the principles of defilement (saṃkleśa) and purification (vyavadāna) can be established. That is to say, because the internal and external sense bases (āyatana) arise, ignorance-contact (avidyā-sparśa) arises in the present life (dṛṣṭadharma). From this, feelings of benefit and harm arise in relation to the body. From this cause, craving (tṛṣṇā) and existence (bhava) such as union and separation arise. Relying on these, all afflictions (kleśa) and secondary afflictions (upakleśa) arise. For this reason, the arising of pure and impure karma (karma) can be understood. Like this, because of the arising of afflictions and karma, all suffering dharmas such as birth, old age, and death in the future rebirth (punarbhava) can arise. Like this, and in the impermanent aggregates, there is no real 'self', and the principles of defilement can be established. Also, because of the causes of others' teachings and internal correct attention (yoniso manasikāra), ignorance is abandoned and wisdom (vidyā) arises. Because there is no delusion (moha), it is understood that all feelings are suffering. From this, one can cut off all craving (rāga) in relation to all feelings, and cut off all afflictions and secondary afflictions that rely on these. From this cause, the pure and impure karma that leads to future existence no longer arises. Like this, because karma and afflictions are cut off, all future existence and suffering such as birth no longer arise. Like this, there is no 'self', only aggregates, and all the principles of defilement and purification can be established.
Furthermore, here all sentient beings (sattva) are provisionally established, such as those without feet, with two feet, with four feet, with many feet, with form (rūpin), without form (arūpin), with perception (saṃjñin), without perception (asaṃjñin), and the realm of neither perception nor non-perception (nevasaṃjñānāsaṃjñāyatana).
有情。當知如是九種有情。略由三種因緣建立。總攝一切有情之類。謂依往來身動差別。建立無足乃至多足有情。依身差別。建立有色無色有情。依心差別。建立有想無想非想非非想處有情。
復有離系出家外道。作如是說。一切樹等皆悉有命。見彼與內有命數法。同增長故。應告彼言。汝何所欲。樹等增長為命為因。為更有餘增長因耶。若彼唯用命為因者。彼未捨命。而於一時無有增長不應道理。若更有餘增長因者。彼雖無命。由自因緣亦得增長故不應理。又應告彼。汝何所欲。諸無命物無有增長。為有說因為無說因。若有說因。此說因緣不可得故。不應道理。若無說因。無因而說而必爾者。不應道理。又應告彼。汝何所欲。諸樹等物與有命物。為一向相似。為不一向相似。若言一向相似者。諸樹等物根下入地上分增長。不能自然搖動其身。雖與語言而不報答。曾不見有善惡業轉。斷枝條已餘處更生。不應道理。若言不一向相似者。是則由相似故可有壽命。不相似故應無壽命。不應道理。如是增長余因有無。有故無壽命物不增長。說因有無。有故相似一向不一向故。此所計度不應道理。
問何緣故知色香味觸如是如是別安立中。飲食車乘瓶瓫衣服莊嚴具等諸想事物皆是假有。答由彼想物。或於是處色等
【現代漢語翻譯】 現代漢語譯本：有情眾生。應當知道這九種有情眾生，可以概括為三種因緣所建立。總括一切有情眾生的種類，即依據往來身動的差別，建立無足乃至多足的有情；依據身體的差別，建立有色和無色的有情；依據心識的差別，建立有想、無想、非想非非想處（既不是有想也不是無想的境界）的有情。
又有脫離束縛的出家外道，這樣說：『一切樹木等都有生命，因為看到它們與內在有生命的數目法則一樣，共同增長。』應該告訴他們：『你想要表達什麼？樹木等的增長，是因為生命，還是因為有其他的增長原因呢？』如果他們只用生命作為原因，那麼在它們沒有失去生命的時候，卻在某個時候沒有增長，這不合道理。如果還有其他的增長原因，那麼即使它們沒有生命，也能由於自身的因緣而增長，所以不合道理。』又應該告訴他們：『你想要表達什麼？那些沒有生命的東西沒有增長，是因為有說明的原因，還是因為沒有說明的原因？』如果有說明的原因，但這個說明的原因不可得，所以不合道理。如果沒有說明的原因，沒有原因卻一定要這樣，這不合道理。
又應該告訴他們：『你想要表達什麼？那些樹木等物與有生命之物，是一概相似，還是不一概相似？』如果說一概相似，那麼那些樹木等物，根向下入地，上部分增長，不能自然搖動自身，即使對它說話也不回答，從未見過它有善惡業的轉變，砍斷枝條后在其他地方再生長，這不合道理。如果說不一概相似，那麼因為相似的緣故可以有壽命，因為不相似的緣故就應該沒有壽命，這不合道理。』像這樣，增長的其他原因的有無，因為有其他原因所以沒有壽命的物體也會增長；說明的原因的有無，因為有說明的原因所以相似，一概或不一概，因此這種推測不合道理。
問：因為什麼緣故，知道色、香、味、觸，像這樣這樣分別安立，而飲食、車乘、瓶罐、衣服、裝飾品等這些想像的事物都是假有的呢？答：因為那些想像的事物，或者在某個地方的色等
【English Translation】 English version: Sentient beings. It should be known that these nine types of sentient beings are established by three kinds of conditions. They encompass all kinds of sentient beings, namely, those established as footless to many-footed beings based on the differences in their movements; those established as beings with form and without form based on the differences in their bodies; and those established as beings with thought, without thought, and in the realm of neither perception nor non-perception (a state that is neither with nor without perception) based on the differences in their minds.
Furthermore, there are renunciant non-Buddhist ascetics who say, 'All trees and the like have life because they are seen to grow together with the internal numerical principles of living things.' One should tell them, 'What do you intend to express? Is the growth of trees and the like due to life, or is there another cause for growth?' If they only use life as the cause, then it is unreasonable that they do not grow at some point when they have not lost their life. If there is another cause for growth, then even if they do not have life, they can grow due to their own conditions, so it is unreasonable.' One should also tell them, 'What do you intend to express? Is the lack of growth in inanimate objects due to a stated cause or an unstated cause?' If there is a stated cause, but this stated cause is not obtainable, then it is unreasonable. If there is no stated cause, but it must be so without a cause, then it is unreasonable.
One should also tell them, 'What do you intend to express? Are those trees and the like entirely similar to living things, or are they not entirely similar?' If they say they are entirely similar, then those trees and the like, with roots going down into the earth and the upper part growing, cannot naturally move their bodies, do not respond even when spoken to, have never been seen to have transformations of good and evil karma, and regrow in other places after branches are cut off, which is unreasonable. If they say they are not entirely similar, then because of the similarity, they can have life, and because of the dissimilarity, they should not have life, which is unreasonable.' Like this, the presence or absence of other causes for growth, because there are other causes, inanimate objects will grow; the presence or absence of stated causes, because there are stated causes, they are similar, entirely or not entirely, therefore this speculation is unreasonable.
Question: For what reason do we know that form (色, rupa), sound (香, gandha), smell (味, rasa), taste (觸, sparsa) are established separately in this way, while imagined things such as food, vehicles, bottles, clothing, ornaments, etc., are all provisionally existent? Answer: Because those imagined things, or the form etc. in a certain place
想物聚中而轉。或於是處色等想物聚中不轉。若於是處色等想聚有食想轉。非於是處飲等想轉。若於是處車乘想轉。非於是處衣等想轉。如是所餘乃至廣說。諸假有想若轉不轉。當知亦爾。一切色香味觸想事。遍於一切飲食車乘瓶瓫衣服莊嚴具等諸想事中。無差別轉。是故當知。飲食車乘瓶瓫衣服莊嚴具等。皆是假有。色香味觸是實物有。複次依諸有法立假想物。非一眾多種種品類。當知略說總有二種。一依止一聚。二依止非一聚。各別飲食車乘衣服莊嚴具等。名依止一聚。諸彩畫業雕素等業宅舍宮殿軍林等物。名依止非一聚。
複次云何有色諸法。謂若略說有十色。處及法處所攝色。由彼諸色具色自相。即以此事還說此事。是故說名有色諸法。此有色法由五種相差別建立。何等為五。一事故。二自相故。三共相故。四界故。五業故。此中諸所有色。彼一切若四大種。若四大種所造。應知是名略攝色事。除此更無若過若增。諸色自相復有三種。一清凈色。二清凈所取色。三意所取色。謂四大種所造五識所依五清凈色眼等處攝。名清凈色。色等五境同分清凈色之境界。名清凈所取色。若與識俱諸清凈色與識同境。故名同分。若離於識諸清凈色前後自類相續而轉。名彼同分色。三摩地所行影像等色。名意所取色。諸
【現代漢語翻譯】 現代漢語譯本：想要在聚集的事物中轉移注意力。或者在某個地方，對於顏色等聚集的事物不轉移注意力。如果在某個地方，對於顏色等聚集的事物有食物的想法轉移，那麼在這個地方，對於飲料等的想法就不會轉移。如果在某個地方，對於車乘的想法轉移，那麼在這個地方，對於衣服等的想法就不會轉移。像這樣其餘的情況，乃至廣泛地說，各種假想的事物，無論轉移還是不轉移，都應當知道也是如此。一切顏色、香味、觸覺的想法，普遍存在於一切飲食、車乘、瓶罐、衣服、裝飾品等各種想法的事物中，沒有差別地轉移。因此應當知道，飲食、車乘、瓶罐、衣服、裝飾品等，都是假有的。顏色、香味、觸覺是真實存在的。再次，依靠各種存在的法，建立虛假的想像事物，不是單一的，而是多種多樣的品類。應當知道，概括地說，總共有兩種：一種是依止於一個聚集，另一種是依止於非一個聚集。各自獨立的飲食、車乘、衣服、裝飾品等，稱為依止於一個聚集。各種繪畫作品、雕刻作品、房屋住宅、宮殿、軍隊森林等事物，稱為依止於非一個聚集。 再次，什麼是有色的諸法呢？如果簡略地說，有十種色，以及法處所包含的色。由於這些色具有色的自性，即用這件事還來說這件事，所以稱為有色的諸法。這種有色法由五種相的差別來建立。哪五種呢？一是事故，二是自相故，三是共相故，四是界故，五是業故。這裡面所有的一切色，無論是四大種，還是四大種所造的，都應當知道這叫做概括地攝取了色的事。除了這些，再沒有更多或更少的了。各種色的自相又有三種：一是清凈色，二是清凈所取色，三是意所取色。所謂四大種所造的五識所依的五種清凈色，屬於眼等處所攝，稱為清凈（指五根：眼、耳、鼻、舌、身）。等五境共同部分的清凈色的境界，稱為清凈所取色。如果與識同時存在的各種清凈色與識的境界相同，所以稱為同分。如果離開識的各種清凈色，前後同類相續不斷地運轉，稱為彼同分色。三摩地所行的影像等色，稱為意所取色。
【English Translation】 English version: Wanting to shift attention among gathered objects. Or, in a certain place, not shifting attention among gathered objects such as colors. If, in a certain place, there is a shift of thought towards food among gathered objects such as colors, then in that place, there will be no shift of thought towards drinks, etc. If, in a certain place, there is a shift of thought towards vehicles, then in that place, there will be no shift of thought towards clothing, etc. Likewise, for the remaining cases, and so on extensively, it should be understood that all imagined things, whether shifting or not shifting, are also like this. All thoughts of color, smell, taste, and touch universally exist and shift without distinction among all thought-objects such as food, vehicles, pots, clothing, ornaments, etc. Therefore, it should be known that food, vehicles, pots, clothing, ornaments, etc., are all provisionally existent. Color, smell, taste, and touch are truly existent. Furthermore, based on various existing dharmas, false imagined objects are established, not as a single kind, but as various kinds and categories. It should be known that, broadly speaking, there are two types in total: one relies on a single aggregate, and the other relies on non-single aggregates. Individually distinct food, vehicles, clothing, ornaments, etc., are called relying on a single aggregate. Various painted works, carved works, houses, palaces, armies, forests, etc., are called relying on non-single aggregates. Furthermore, what are the colored dharmas? If briefly stated, there are ten types of color, as well as the colors included in the 'dharma-sphere' (dharmadhatu). Because these colors possess the self-nature of color, that is, using this matter to further explain this matter, they are called colored dharmas. These colored dharmas are established by the distinctions of five aspects. What are the five? First, the event (artha); second, the self-nature (svalaksana); third, the common nature (samanya-laksana); fourth, the element (dhatu); and fifth, the action (karma). Among all colors here, whether they are the four great elements (mahabhuta) or what is produced by the four great elements, it should be known that this is called the brief collection of the event of color. Besides these, there is neither more nor less. The self-nature of colors also has three types: first, pure color (prasada-rupa); second, the object of pure perception (prasada-gocara-rupa); and third, the color perceived by the mind (manogocara-rupa). The five pure colors that are produced by the four great elements and are the basis of the five consciousnesses, belonging to the spheres of the eye, etc. (ayatana), are called pure. Refers to the five roots: eye, ear, nose, tongue, body. The realm of the pure color that is the common part of the five objects, such as *etc., is called the object of pure perception. If the various pure colors that exist simultaneously with consciousness share the same realm as consciousness, they are called 'of the same division' (sabhaga). If the various pure colors that are separate from consciousness continue to arise in succession in the same category, they are called 'of that division' (tadbhaga). The colors such as images that are the object of samadhi are called colors perceived by the mind.
色共相亦有三種。謂一切色若據方處各別安立。若可宣說方處差別。名初共相。又一切色若清凈。若清凈所取增減相。當知是名第二共相。又即此一切色若觸所觸即便變壞。或以手足塊刀杖等。或由寒熱飢渴蚊虻風日蛇蝎諸觸所觸即便變壞。當知是名第三共相。若由定地色愛諸業之所生起。名色行色。若不定地色愛諸業之所生起。名欲行色。如是諸色由界差別略有二種。無色界中無如是色。又前所說諸色共相。謂觸所觸即便變壞。如是共相非一切遍。除欲界天遍餘一切。欲界天中所有諸色。但有手足塊刀杖等所觸變壞。無有寒熱飢渴等觸之所變壞。由彼天中諸飲食等眾資生具隨欲所生則便成辦。是故於彼雖有飢渴不為損害。色界諸色無有手足塊刀杖等所觸損壞。亦無餘觸之所損壞。若善不善無記身業語業。是名業色。當知是名色業差別。無色諸法亦由五相差別建立。與此相違應知其相。複次略由二種色聚建立諸聚。一不共大種聚。二非不共大種聚。不共大種聚者。謂於此中唯有一類大種可得。非不共大種聚者。謂於此中有二大種或多大種種類可得。又于不共大種聚中。極微已上諸大種合。當知方有相雜不相離。諸大種色無有一處不相離諸大種色。于非不共大種聚中大種極微。如所造色與余大種。當知亦有同一處所不相
【現代漢語翻譯】 現代漢語譯本： 色的共相也有三種。第一種共相是指，一切色法如果根據方位處所各自安立，並且可以宣說方位處所的差別。 第二種共相是指，一切色法，無論是清凈的，還是由清凈所引起的增減變化。 第三種共相是指，一切色法如果被觸碰，就會變壞。或者被手、腳、土塊、刀、杖等觸碰，或者由於寒冷、炎熱、飢餓、乾渴、蚊蟲、風、太陽、蛇、蝎等觸碰而變壞。 如果由禪定地的色愛和業所生起的色，稱為色行色（指由禪定所生的色）。如果由不定地的色愛和業所生起的色，稱為欲行色（指由慾望所生的色）。這些色法由於界的不同，大致分為兩種。在無色界中沒有這樣的色法。 前面所說的色法共相，即被觸碰就會變壞，這種共相併非普遍存在於一切地方。除了欲界天，其餘一切地方都普遍存在。欲界天中的所有色法，只有被手、腳、土塊、刀、杖等觸碰才會變壞，沒有寒冷、炎熱、飢餓、乾渴等觸碰而變壞的情況。因為彼天中的飲食等各種生活資具，隨心所欲就能產生，所以即使有飢渴也不會造成損害。 無色界的色法，沒有被手、腳、土塊、刀、杖等觸碰損壞的情況，也沒有被其他觸碰損壞的情況。善、不善、無記的身業和語業，稱為業色（由業力所生的色）。應當知道這是色業的差別。 無色界的諸法也由五種相的差別來建立。與此相反，應當知道它的相。 再次，大致由兩種色聚來建立各種聚。一是不共大種聚（指只有一種大種的聚集），二是非不共大種聚（指有兩種或多種大種的聚集）。不共大種聚是指，在其中只能得到一類大種。非不共大種聚是指，在其中可以得到兩種或多種大種類。 又在不共大種聚中，極微以上的各種大種結合在一起，應當知道才有相雜不相離的情況。沒有一個地方的大種色法是不相離的。在非不共大種聚中，大種的極微，就像所造色與其餘大種一樣，應當知道也有在同一處所不相離的情況。
【English Translation】 English version: There are also three kinds of characteristics common to form (rupa) . The first common characteristic is that all forms are established separately according to their respective locations, and the differences in locations can be described. The second common characteristic is that all forms, whether pure or the increase or decrease caused by purity. The third common characteristic is that all forms, if touched, will deteriorate. Either touched by hands, feet, clods, knives, sticks, etc., or deteriorated by cold, heat, hunger, thirst, mosquitoes, wind, sun, snakes, scorpions, etc. If the form arises from the form-desire and karma of the meditative realm, it is called form-conduct-form (rupa-carita-rupa) (referring to form born from meditation). If the form arises from the form-desire and karma of the non-meditative realm, it is called desire-conduct-form (kama-carita-rupa) (referring to form born from desire). These forms are roughly divided into two types due to the difference in realms. There is no such form in the formless realm. The aforementioned common characteristic of forms, that they deteriorate when touched, is not universally present everywhere. It is universally present everywhere except in the desire realm heavens. All forms in the desire realm heavens only deteriorate when touched by hands, feet, clods, knives, sticks, etc., and do not deteriorate due to cold, heat, hunger, thirst, etc. This is because in those heavens, food and other necessities of life arise according to one's desires, so even if there is hunger and thirst, it does not cause harm. The forms of the formless realm are not damaged by being touched by hands, feet, clods, knives, sticks, etc., nor are they damaged by other touches. Good, unwholesome, and neutral bodily and verbal actions are called karma-form (karma-rupa) (form born from karma). It should be known that this is the difference in karma-form. The dharmas of the formless realm are also established by the difference of five characteristics. The opposite of this should be known as its characteristic. Furthermore, various aggregates are established roughly by two types of form-aggregates. One is the non-common great element aggregate (a cluster with only one type of great element), and the other is the non-non-common great element aggregate (a cluster with two or more types of great elements). The non-common great element aggregate refers to that in which only one type of great element can be obtained. The non-non-common great element aggregate refers to that in which two or more types of great elements can be obtained. Also, in the non-common great element aggregate, the combination of various great elements above the atom (paramanu), it should be known that there is a state of being mixed and inseparable. There is no place where the colors of the great elements are inseparable. In the non-non-common great element aggregate, the atoms of the great elements, like the derived form (upadaya-rupa) and the remaining great elements, it should be known that there are also cases where they are in the same place and not separate.
離者。然彼大種非所造色。互不相依而得轉故。各有功能據別處故。又一處不相離者。謂諸大種及所造色同住一處。如置一篋青黃赤白有光明珠種種光明互不相離。相雜不相離者。所有譬喻如前應知。又若有聚或麻豆等或細沙等。為諸膠蜜及沙糖等之所攝持。當知此非一處不相離。亦非相雜不相離。但是和合不相離。多聚聚集非一聚相。當知所餘是一聚相。又相雜不相離。當知依止一處不相離。此若不爾不應道理。
複次由五種相建立有見諸法差別。何等為五。謂顯色故。形色故。表色故。眼境界故。眼識所緣故。亦由五相建立無見諸法差別。與上相違應知其相。複次由五種相建立有對諸法差別。何等為五。一各據別處而安住故。二于余色聚容受往來等業為障礙故。三為手足塊刀杖等所觸便變壞故。四一切皆為諸清凈色之所取故。五一切皆為依清凈色識所緣故。亦由五相建立無對諸法差別。與上相違應知其相。
複次即由五相應知建立無見無對諸法差別。何等為五。一因緣故。二據處所故。三顯現故。四無變異故。五所緣故。謂具威德三摩地俱諸色勝解。當知是名無見無對色生因緣。彼既生已處所可得。是故名色。雖不與彼十有色處自相相應。然得似彼自性顯現。于余色聚容受往來等業非障礙住。又非一
【現代漢語翻譯】 現代漢語譯本： 『離』是指：雖然那些『大種』（四大元素：地、水、火、風）不是『所造色』（由四大元素所組成的物質），但它們可以互不依賴地運作。因為它們各自具有功能，並且佔據不同的位置。『又一處不相離』是指：所有『大種』和『所造色』共同存在於一個地方。例如，將一顆青、黃、赤、白且發光的珠子放在一個盒子裡，各種光芒互不分離。『相雜不相離』的所有比喻，應該像前面所說的那樣理解。此外，如果有一堆東西，比如麻、豆或細沙等，被膠、蜜或砂糖等粘合在一起，應該知道這既不是『一處不相離』，也不是『相雜不相離』，而只是『和合不相離』。許多堆聚集在一起，不是一個堆的樣子，應該知道其餘的是一個堆的樣子。此外，『相雜不相離』，應該知道是依止於『一處不相離』。如果不是這樣，就不合道理。
其次，通過五種特徵來建立『有見』諸法的差別。哪五種呢？即：因為有『顯色』（可見的顏色），因為有『形色』（可見的形狀），因為有『表色』（可見的姿態），因為是『眼境界』（眼睛所能感知的範圍），因為是『眼識所緣』（眼睛的意識所緣的對象）。也通過五種特徵來建立『無見』諸法的差別，與上述相反，應該知道它的特徵。其次，通過五種特徵來建立『有對』諸法的差別。哪五種呢？一、因為各自佔據不同的位置而安住；二、因為對於其他色聚的容受、往來等作用構成障礙；三、因為被手、腳、土塊、刀、杖等觸碰就會變壞；四、一切都被諸『清凈色』（純凈的色法）所取；五、一切都是依『清凈色』的識所緣的對象。也通過五種特徵來建立『無對』諸法的差別，與上述相反，應該知道它的特徵。
其次，通過五種特徵應該知道建立『無見無對』諸法的差別。哪五種呢？一、因為有『因緣』（產生的原因和條件）；二、因為有『據處所』（所佔據的位置）；三、因為有『顯現』（所表現出來的樣子）；四、因為『無變異』（沒有變化）；五、因為是『所緣』（所緣的對象）。所謂具有威德的『三摩地』（專注狀態）所伴隨的諸色勝解，應該知道這被稱為『無見無對』色產生的因緣。它既然已經產生，處所是可以得到的，所以稱為色。雖然不與那十個『有色處』（色、聲、香、味、觸五根及其對境）的自相相應，但能夠像它們那樣顯現自性。對於其他色聚的容受、往來等作用，不是障礙。
【English Translation】 English version: 'Separation' refers to: Although those 'Mahabhutas' (the four great elements: earth, water, fire, and wind) are not 'Upada-rupa' (matter derived from the four great elements), they can operate independently of each other. This is because each has its own function and occupies a different position. 'Non-separation in one place' refers to: All 'Mahabhutas' and 'Upada-rupa' coexist in one place. For example, if a luminous pearl of blue, yellow, red, and white is placed in a box, the various lights do not separate from each other. All the metaphors for 'non-separation in mixture' should be understood as mentioned earlier. Furthermore, if there is a pile of things, such as hemp, beans, or fine sand, held together by glue, honey, or sugar, it should be known that this is neither 'non-separation in one place' nor 'non-separation in mixture', but only 'non-separation in combination'. Many piles gathered together are not like one pile; it should be known that the rest are like one pile. Furthermore, 'non-separation in mixture' should be known as dependent on 'non-separation in one place'. If it is not like this, it is unreasonable.
Secondly, the differences between 'visible' dharmas are established through five characteristics. What are the five? Namely: because there is 'varna' (visible color), because there is 'shape' (visible form), because there is 'manifestation' (visible appearance), because it is the 'eye-sphere' (the range that the eye can perceive), because it is the 'object of eye-consciousness' (the object of the consciousness of the eye). The differences between 'invisible' dharmas are also established through five characteristics; its characteristics should be known as the opposite of the above. Secondly, the differences between 'resistant' dharmas are established through five characteristics. What are the five? First, because they each occupy different positions and abide; second, because they obstruct the reception, movement, and other functions of other aggregates of matter; third, because they are damaged when touched by hands, feet, clods, knives, sticks, etc.; fourth, everything is taken by the 'pure matter' (pure form); fifth, everything is the object of consciousness based on 'pure matter'. The differences between 'non-resistant' dharmas are also established through five characteristics; its characteristics should be known as the opposite of the above.
Thirdly, the differences between 'invisible and non-resistant' dharmas should be known to be established through five characteristics. What are the five? First, because there is 'hetu-pratyaya' (causes and conditions); second, because there is 'location' (the place occupied); third, because there is 'manifestation' (the appearance manifested); fourth, because there is 'no change' (no variation); fifth, because it is the 'object' (the object of perception). What is called the superior understanding of forms accompanied by the majestic 'samadhi' (state of concentration) should be known as the cause and condition for the arising of 'invisible and non-resistant' form. Since it has arisen, the location can be obtained, so it is called form. Although it does not correspond to the self-characteristics of those ten 'sense bases' (the five sense organs and their corresponding objects), it can manifest its nature like them. It is not an obstacle to the reception, movement, and other functions of other aggregates of matter.
切清凈之色及依彼識。所取境界。亦非所緣。是故說名無見無對。手足等觸不能損壞。是故說名無有變異。又根本定名具威德三摩地。此色是彼所緣非余。譬如非一切心皆能變化。若所有心具大威德方能成辦。非所餘心此亦如是。要具威德極靜定心。方能為緣生此無見無對諸色。此如化色亦非不具大威德心及不定心所緣境界。但是彼心所緣境界。是名與上五相相違當知建立無見無對諸法差別。
複次由五相故建立有漏諸法差別。何等為五。謂由事故。隨眠故。相應故。所緣故。生起故。云何有漏法事。謂清凈內色。及彼相依不相依外色。若諸染污心心所。若善無記心心所等。此有漏事。隨其所應由余四相說名有漏。謂隨眠故。相應故。所緣故。生起故。若於清凈諸色。及於如前所說一切心心所中。煩惱種子未害未斷。說名隨眠亦名粗重。若彼乃至未無餘斷。當知一切由隨眠故說名有漏。若諸染污心心所。由相應故說名有漏。若諸有事。若現量所行。若有漏所生增上所起。如是一切漏所緣故名為有漏。此中現在名為有事。過去未來名非有事。若依清凈色識所行名現量所行。若余所行當知名非現量所行。若內諸處增上生起一切外處。名有漏所生增上所起。唯彼所緣當知有漏。所以者何。若緣去來起諸煩惱。過去未來
【現代漢語翻譯】 現代漢語譯本： 斷絕了清凈之色以及依賴於它的識，所取之境界，也不是所緣。因此，稱之為『無見無對』。手足等觸覺不能損壞它，因此，稱之為『無有變異』。此外，根本定名為具威德三摩地（具有威德力的禪定）。此色是彼（三摩地）所緣，而非其他。譬如，不是一切心都能變化事物，只有那些具有大威德的心才能做到。並非其餘的心可以做到，此亦如此。需要具有威德力的極靜定心，才能作為緣而生起這無見無對的諸色。這就像化色一樣，也不是不具大威德的心以及不定心所能緣的境界。但是，它是彼心（具威德的極靜定心）所緣的境界。這被稱為與上述五相相違背，應當瞭解建立無見無對諸法的差別。
再次，由於五種相，建立有漏諸法的差別。哪五種呢？即由於事（事物）、隨眠（煩惱的潛在狀態）、相應（共同發生）、所緣（對像）、生起（產生）。什麼是有漏法的事呢？即清凈的內色，以及與它相依或不相依的外色。若是染污的心和心所，或是善和無記的心和心所等，這些是有漏的事。根據情況，通過其餘四相，稱之為有漏。即由於隨眠，由於相應，由於所緣，由於生起。如果在清凈的諸色，以及如前所說的一切心心所中，煩惱的種子未被斷除，稱為隨眠，也稱為粗重。如果這些煩惱乃至沒有完全斷除，應當知道一切都由於隨眠而被稱為有漏。若是染污的心和心所，由於相應而被稱為有漏。若是諸有事（現在的事物），或是現量所行（通過直接感知所認識的），或是由有漏所生增上所起的，這一切由於漏（煩惱）所緣故，被稱為有漏。這裡，現在的事物稱為有事，過去和未來的事物稱為非有事。如果依賴清凈色識所行，稱為現量所行。如果其餘所行，應當知道稱為非現量所行。如果內在的諸處增上生起一切外處，稱為有漏所生增上所起。只有彼（有漏所生增上所起）所緣，應當知道是有漏。為什麼呢？如果緣於過去和未來而生起諸煩惱，過去未來
【English Translation】 English version: The severance of pure form and the consciousness dependent on it, and the objects taken by that consciousness, are not objects of cognition either. Therefore, they are called 'invisible and without opposition'. Touch by hands, feet, etc., cannot damage them. Therefore, they are called 'without alteration'. Furthermore, the fundamental concentration is called the Samadhi (state of meditative consciousness) possessing majestic power. This form is the object of that Samadhi, not of others. For example, not every mind can transform things; only those minds with great majestic power can accomplish it. It is not the case that any other mind can do so; similarly, it requires a supremely tranquil mind with majestic power to be the condition for the arising of these invisible and unopposed forms. This is like the manifested form, which is not an object of cognition for minds lacking great majestic power or for unfocused minds. However, it is the object of cognition for that mind (the supremely tranquil mind with majestic power). This is called being contrary to the above five characteristics. It should be understood that the distinction between establishing invisible and unopposed dharmas (phenomena) lies here.
Again, due to five characteristics, the distinctions of contaminated dharmas (phenomena subject to outflows) are established. What are the five? They are due to the event (matter), latent tendencies (klesha seeds), co-occurrence (association), object of cognition, and arising. What is the event of contaminated dharmas? It is pure internal form and external form that is either dependent or independent of it. If it is defiled mind and mental factors, or wholesome and neutral mind and mental factors, etc., these are contaminated events. According to the circumstances, they are called contaminated through the remaining four characteristics: due to latent tendencies, due to co-occurrence, due to object of cognition, and due to arising. If, in pure forms and in all the mind and mental factors mentioned earlier, the seeds of afflictions have not been harmed or severed, they are called latent tendencies, also called heaviness. If these afflictions have not been completely severed, it should be known that everything is called contaminated due to latent tendencies. If it is defiled mind and mental factors, they are called contaminated due to co-occurrence. If it is events (present things), or what is perceived directly (through immediate perception), or what arises from contaminated sources and is produced through augmentation, all of this is called contaminated due to being the object of cognition of outflows (afflictions). Here, present things are called events, while past and future things are called non-events. If it relies on pure form and consciousness for its operation, it is called direct perception. If it is any other operation, it should be known as non-direct perception. If the internal sense bases give rise to all external sense bases through augmentation, it is called arising from contaminated sources and produced through augmentation. Only the object of that (arising from contaminated sources and produced through augmentation) should be known as contaminated. Why? If afflictions arise from clinging to the past and future, the past and future
非有事故。不由所緣說名有漏。若現在事非現量所行。如清凈色及一切染污善無記心心所。彼亦非煩惱所緣故。說名有漏。但由自分別所起相起諸煩惱。非彼諸法。為此分明所行境故。由生起故成有漏者。謂諸隨眠未永斷故。順煩惱境現在前故。于彼現起不如理作意故。由此因緣諸所有法正生已生或復當生。如是一切由生起故說名有漏。又從一切不善煩惱諸異熟果及異熟果增上所引外事生起。如是一切亦生起故說名有漏。又由無記色無色系一切煩惱于彼續生。彼所續生亦生起故說名有漏。如是名為由五相故建立有漏諸法差別。謂由事故。隨眠故。相應故。所緣故。生起故。
複次由五相故建立無漏諸法差別。何等為五。一有諸法離諸纏故說名無漏。謂一切善無記心心所所依所緣諸色。及善無記諸心心所。二有諸法隨眠斷故說名無漏。謂已永斷見修所斷一切煩惱所有諸善。及一分無記造色若諸無記若世間善諸心心所。三有諸法由斷滅故說名無漏。謂一切染污心心所彼不轉故說名無漏。由彼不轉顯了涅槃。即此涅槃說名無漏。四有諸法是見所斷斷對治故。自性解脫故。說名無漏。謂一切見道。五有諸法是修所斷斷對治故。自性相續解脫故。謂出世間一切修道及無學道。當知是名由五相故建立無漏諸法差別。
【現代漢語翻譯】 現代漢語譯本： 並非因為事故（意外事件）。不由所緣而說為『有漏』，指的是現在的事物並非現量（直接感知）所能觸及的，例如清凈的色法以及一切染污的善和無記的心和心所。這些事物並非煩惱所緣的對象，因此被稱為『有漏』。只是由於自己的分別所產生的相，生起各種煩惱，而不是這些法本身。爲了分明地顯示所行境的緣故，由於生起而成為『有漏』，指的是各種隨眠（煩惱的潛在形式）未被永久斷除，順應煩惱的境界現在顯現，對於這些境界產生不如理作意。由於這些因緣，所有法正在生起、已經生起或者將要生起。像這樣，一切都因為生起而被稱作『有漏』。此外，從一切不善和煩惱的各種異熟果，以及異熟果增上所引發的外界事物生起，像這樣的一切也因為生起而被稱作『有漏』。還有，由於無記的色界和無色界的一切煩惱在其中延續生起，這些延續生起也因為生起而被稱作『有漏』。像這樣，就是通過五種相來建立『有漏』諸法的差別，即由事故、隨眠、相應、所緣、生起。
其次，通過五種相來建立『無漏』諸法的差別。哪五種呢？第一，有些法因為遠離各種纏縛而被稱作『無漏』，指的是一切善和無記的心和心所，以及它們所依賴和所緣的各種色法，以及善和無記的各種心和心所。第二，有些法因為隨眠斷除而被稱作『無漏』，指的是已經永久斷除見道和修道所斷的一切煩惱的所有善法，以及一部分無記的造色，以及各種無記和世間的善的心和心所。第三，有些法因為斷滅而被稱作『無漏』，指的是一切染污的心和心所，因為它們不再運轉，所以被稱為『無漏』。由於它們不再運轉，從而顯現了涅槃（Nirvana），而這涅槃就被稱為『無漏』。第四，有些法是見道所斷的斷除對治，因為自性解脫的緣故，被稱為『無漏』，指的是一切見道。第五，有些法是修道所斷的斷除對治，因為自性相續解脫的緣故，被稱為『無漏』，指的是出世間的一切修道以及無學道。應當知道，這就是通過五種相來建立『無漏』諸法的差別。
【English Translation】 English version: It is not due to accidents. That which is not spoken of based on what is cognized is called 'with outflows' (有漏, Yu Lou). If present things are not within the scope of direct perception, such as pure forms and all defiled wholesome and neutral minds and mental factors, they are also not objects of affliction, hence they are called 'with outflows'. It is only due to the appearances arising from one's own discriminations that various afflictions arise, not due to those dharmas themselves. For the sake of clearly showing the object of activity, that which becomes 'with outflows' due to arising refers to the fact that the various latent tendencies (隨眠, Suimian) have not been permanently severed, the realms conducive to affliction are presently manifest, and one engages in inappropriate attention towards them. Due to these causes and conditions, all dharmas that are arising, have already arisen, or will arise, all such are called 'with outflows' due to arising. Furthermore, from the arising of all unwholesome and afflictive resultant effects, and external things induced by the increase of resultant effects, all such are also called 'with outflows' due to arising. Moreover, due to all afflictions of the neutral form and formless realms continuing to arise within them, these continued arisings are also called 'with outflows' due to arising. Thus, it is through five aspects that the distinctions of dharmas 'with outflows' are established, namely, due to accidents, latent tendencies, association, what is cognized, and arising.
Furthermore, it is through five aspects that the distinctions of dharmas 'without outflows' (無漏, Wu Lou) are established. What are the five? First, some dharmas are called 'without outflows' because they are free from all entanglements, referring to all wholesome and neutral minds and mental factors, and the various forms on which they rely and which they cognize, as well as the various wholesome and neutral minds and mental factors. Second, some dharmas are called 'without outflows' because the latent tendencies are severed, referring to all wholesome dharmas where all afflictions severed by the path of seeing and the path of cultivation have been permanently eliminated, as well as a portion of neutral created forms, and the various neutral and mundane wholesome minds and mental factors. Third, some dharmas are called 'without outflows' because of cessation, referring to all defiled minds and mental factors, because they no longer operate, they are called 'without outflows'. Because they no longer operate, Nirvana (涅槃) is revealed, and this Nirvana is called 'without outflows'. Fourth, some dharmas are the antidotes that sever what is severed by the path of seeing, and because of self-nature liberation, they are called 'without outflows', referring to all paths of seeing. Fifth, some dharmas are the antidotes that sever what is severed by the path of cultivation, and because of self-nature continuous liberation, they are called 'without outflows', referring to all supramundane paths of cultivation and the path of no more learning. It should be known that it is through these five aspects that the distinctions of dharmas 'without outflows' are established.
複次由五相故建立有諍諸法差別。何等為五。謂由事故。因緣故。自性故。助伴故。等起故。此中五取蘊名有諍法事。若愛味染著愛味耽嗜。名諍因緣。若無常性苦性變壞法性。名有諍自性。即於此諍無智愚癡。名諍助伴。由此因緣五黑品轉。名為等起謂斗訟違諍。耽著諸欲諸見所生。或餘種類。是初黑品。若隨所有諸煩惱纏無有羞恥。多安住性。是第二黑品。若有沙門或婆羅門。違逆正道。所欲苦行及余信解。自餓投火墜高巖等。是第三黑品。若有現行身語及意一切惡行。是第四黑品。欣樂後有。是第五黑品。此中最初由生怨恨發憤心故。不安隱住。第二由諸煩惱內燒然故。不安隱住。第三由自誓願虛受劬勞無義苦故。不安隱住。第四生惡趣故。不安隱住。第五生老死等眾苦合故。不安隱住。此中五取蘊有諍事與諍自性及彼因緣助伴等起。共相依故名有諍法。又由五相建立無諍諸法差別。與上相違應知其相。此中五無取蘊無諍事。由諍自性及彼因緣助伴等起于彼法中不可得故。名無諍法。
複次由五相故建立有染諸法差別。何等為五。謂事故因緣故等。如前廣說五相差別。此中事者。謂即五有取蘊。因緣者。謂即此中喜樂愛味諸因緣法。自性者。謂此為緣生起喜樂愛味所攝。助伴者。謂于愛味所有貪著。等起
【現代漢語翻譯】 現代漢語譯本： 其次，由於五種相，建立了有諍諸法的差別。哪五種呢？即由於事（指五取蘊），因緣（指愛味染著），自性（指無常苦性），助伴（指無智愚癡），等起（指斗訟違諍）。 其中，五取蘊被稱為有諍法的事。如果對五取蘊產生愛味、染著、愛味、耽嗜，這被稱為諍的因緣。如果五取蘊具有無常性、苦性、變壞法性，這被稱為有諍的自性。對於這種諍，缺乏智慧和愚癡，被稱為諍的助伴。由於這些因緣，五種黑品得以運轉，這被稱為等起，即斗訟違諍，耽著諸欲諸見所生，或者其他種類。這是第一種黑品。 如果隨順所有煩惱纏縛，沒有羞恥，多安住於此，這是第二種黑品。如果有沙門（指修行者）或婆羅門（指祭司），違逆正道，追求苦行以及其他信解，如自餓、投火、墜高巖等，這是第三種黑品。如果有人現行身語意的一切惡行，這是第四種黑品。欣樂後有（指貪戀未來的存在），這是第五種黑品。 其中，最初由於產生怨恨，發憤心，所以不安穩住。第二由於諸煩惱在內心燃燒，所以不安穩住。第三由於自己發誓愿，虛受劬勞，做無意義的苦行，所以不安穩住。第四由於墮入惡趣，所以不安穩住。第五由於生老死等眾苦聚合，所以不安穩住。 其中，五取蘊的有諍事與諍的自性，以及它們的因緣、助伴、等起，共同相互依存，所以被稱為有諍法。又由於五種相，建立了無諍諸法的差別。與上述的相相反，應當瞭解其相。其中，五無取蘊是無諍的事。由於諍的自性以及它們的因緣、助伴、等起，在這些法中不可得，所以被稱為無諍法。 其次，由於五種相，建立了有染諸法的差別。哪五種呢？即事、因緣等。如前面廣泛所說，五種相的差別。其中，事是指五有取蘊。因緣是指其中喜樂愛味等因緣法。自性是指以這些為緣，生起喜樂愛味所攝的法。助伴是指對於愛味的所有貪著。等起...
【English Translation】 English version: Furthermore, due to five aspects, the differences of contentious dharmas are established. What are the five? They are due to the event (referring to the five aggregates of clinging), the causes and conditions (referring to craving and attachment), the nature (referring to impermanence and suffering), the companions (referring to ignorance and delusion), and the arising (referring to strife and contention). Among these, the five aggregates of clinging are called the event of contentious dharmas. If one develops craving, attachment, and indulgence in the five aggregates of clinging, this is called the cause and condition of contention. If the five aggregates of clinging possess the nature of impermanence, suffering, and change, this is called the nature of contention. Regarding this contention, the lack of wisdom and delusion are called the companions of contention. Due to these causes and conditions, the five dark qualities operate, which is called the arising, namely strife and contention, attachment to desires and views, or other kinds. This is the first dark quality. If one follows all the entanglements of afflictions, has no shame, and dwells much in them, this is the second dark quality. If there are shramanas (referring to practitioners) or brahmanas (referring to priests) who go against the right path, pursue ascetic practices and other beliefs, such as self-starvation, throwing themselves into fire, or jumping off high cliffs, this is the third dark quality. If someone presently engages in all evil actions of body, speech, and mind, this is the fourth dark quality. Rejoicing in future existence (referring to craving for future existence) is the fifth dark quality. Among these, initially, due to generating resentment and indignation, one dwells unpeacefully. Secondly, due to the burning of afflictions within, one dwells unpeacefully. Thirdly, due to making vows, vainly enduring toil, and engaging in meaningless ascetic practices, one dwells unpeacefully. Fourthly, due to falling into evil realms, one dwells unpeacefully. Fifthly, due to the aggregation of sufferings such as birth, old age, and death, one dwells unpeacefully. Among these, the contentious event of the five aggregates of clinging, along with the nature of contention, and their causes, conditions, companions, and arising, mutually depend on each other, and therefore are called contentious dharmas. Furthermore, due to five aspects, the differences of non-contentious dharmas are established. The opposite of the above aspects should be understood. Among these, the five aggregates without clinging are the non-contentious event. Because the nature of contention and their causes, conditions, companions, and arising are not found in these dharmas, they are called non-contentious dharmas. Furthermore, due to five aspects, the differences of defiled dharmas are established. What are the five? They are the event, causes and conditions, etc. As described extensively earlier, the differences of the five aspects. Among these, the event refers to the five aggregates with clinging. The causes and conditions refer to the causes and conditions of joy, pleasure, and craving within them. The nature refers to the arising of joy, pleasure, and craving based on these. The companions refer to all attachments to craving. The arising...
者。謂五黑品。如前應知。五取蘊事。由與有染及彼因緣乃至等起共相依故。說名有染。又由五相建立無染諸法差別。與上相違應知其相。如前無諍隨應當說。
複次由五相故應知建立依止耽嗜諸法差別。何等為五。謂事故因緣故等。如前廣說。此中事者。謂欲界系諸五取蘊。因緣者。謂順欲貪五種妙欲。自性者。謂貪嗜者由彼為緣由彼為境所有欲貪。助伴者。謂不如理作意相應邪愿諸欲分別。由與此俱名分別貪。等起者。謂五種黑品如前廣說。彼欲界系五取蘊事。由彼貪嗜因緣助伴及與等起所攝受故。說名依止耽嗜諸法。又由五相當知建立依止出離諸法差別。與上相違應知其相。
複次由五相故建立世間諸法差別。何等為五。一一切清凈色及清凈所取色世間。二一切染污心心所世間。三一切無記心心所世間。四一切善心心所若當斷若已斷世間。五一切世間三摩地所行無見無對色世間。又由五相建立出世諸法差別。何等為五。一見道所斷對治。二修道所斷對治。三由想解脫之所解脫。謂諸聲聞獨覺菩薩已入無戲論理慧。及彼相應諸心心所。四彼所緣無見無對色。五一分所治解脫之所解脫。謂諸有學。若一切所治解脫之所解脫。謂諸無學。
複次依五種世間。即彼世間名墮諸法。謂有情世間。器世間
【現代漢語翻譯】 現代漢語譯本：這些被稱為『五黑品』（指五種不善的品質）。應當像前面所說的那樣理解。『五取蘊事』（指與五種執取相關的事件），由於與染污和導致染污的因緣相關聯，乃至與生起染污的共同條件相互依存，所以被稱為『有染』。此外，通過五個方面來建立『無染』（指沒有染污）諸法的差別。應當理解，這些方面與上述『有染』的方面相反。如同前面所說的『無諍』（指沒有爭論），應當根據情況進行說明。
其次，通過五個方面，應當理解建立『依止耽嗜』（指依賴和貪戀）諸法的差別。這五個方面是什麼？即：事、因緣等，如同前面廣泛解釋的那樣。這裡所說的『事』，指的是欲界所繫的五取蘊。『因緣』指的是順應慾望和貪婪的五種妙欲。『自性』指的是貪婪者以這些（妙欲）為條件，以這些（妙欲）為對像所產生的慾望和貪婪。『助伴』指的是與不如理作意相應的邪愿和各種慾望的分辨。由於與這些（邪愿和慾望的分辨）同時存在，所以稱為『分別貪』。『等起』指的是五種黑品，如同前面廣泛解釋的那樣。這些欲界所繫的五取蘊事，由於被貪嗜的因緣、助伴以及與等起所攝受，所以被稱為『依止耽嗜』諸法。此外，通過五個方面，應當理解建立『依止出離』（指依賴和脫離）諸法的差別。應當理解，這些方面與上述『依止耽嗜』的方面相反。
其次，通過五個方面，建立世間諸法的差別。這五個方面是什麼？一是所有清凈的色（指物質現象）以及清凈所取的色世間。二是所有染污的心和心所（指心理活動和心理因素）世間。三是所有無記（指非善非惡）的心和心所世間。四是所有善的心和心所，無論是應當斷除還是已經斷除的世間。五是所有世間三摩地（指禪定）所行的無見無對色世間。此外，通過五個方面，建立出世間諸法的差別。這五個方面是什麼？一是見道（指證悟真理的道路）所斷的對治（指克服煩惱的方法）。二是修道（指修行道路）所斷的對治。三是由想解脫（指通過思維獲得解脫）所解脫。指的是那些聲聞（指聽聞佛法而修行的人）、獨覺（指獨自覺悟的人）、菩薩（指發願救度眾生的人），他們已經進入無戲論（指超越概念和語言的真理）的理慧（指智慧），以及與此相應的各種心和心所。四是他們所緣的無見無對色。五是一部分所治解脫（指通過克服一部分煩惱獲得解脫）所解脫，指的是那些有學（指還在學習修行的人）。如果是一切所治解脫所解脫，指的是那些無學（指已經完成學習修行的人）。
其次，依據五種世間，這些世間被稱為墮落的諸法。指的是有情世間（指有情眾生的世界）和器世間（指物質世界）。
【English Translation】 English version: These are called the 'Five Black Qualities' (referring to five kinds of unwholesome qualities). It should be understood as explained before. 'Five Aggregates of Clinging Matters' (referring to events related to the five kinds of clinging), because they are associated with defilement and the causes and conditions that lead to defilement, and even mutually dependent on the common conditions that give rise to defilement, are called 'Defiled'. Furthermore, the distinctions of 'Undefiled' (referring to the absence of defilement) dharmas are established through five aspects. It should be understood that these aspects are the opposite of the aforementioned 'Defiled' aspects. As mentioned before in 'Non-Contention' (referring to the absence of disputes), it should be explained accordingly.
Secondly, through five aspects, the distinctions of dharmas that 'Rely on and Crave' (referring to dependence and craving) should be understood. What are these five aspects? Namely: matter, causes and conditions, etc., as explained extensively before. Here, 'matter' refers to the five aggregates of clinging associated with the desire realm. 'Causes and conditions' refer to the five desirable objects that accord with desire and greed. 'Nature' refers to the desires and greed that arise in those who are greedy, based on these (desirable objects) as conditions and taking these (desirable objects) as objects. 'Accompaniment' refers to the wrong aspirations and various discriminations of desires that correspond to irrational attention. Because they exist simultaneously with these (wrong aspirations and discriminations of desires), they are called 'Discriminatory Greed'. 'Arising' refers to the five black qualities, as explained extensively before. These five aggregates of clinging matters associated with the desire realm, because they are embraced by the causes and conditions of craving, accompaniment, and arising, are called dharmas that 'Rely on and Crave'. Furthermore, through five aspects, the distinctions of dharmas that 'Rely on and Transcend' (referring to dependence and detachment) should be established. It should be understood that these aspects are the opposite of the aforementioned 'Rely on and Crave' aspects.
Thirdly, through five aspects, the distinctions of worldly dharmas are established. What are these five aspects? First, all pure form (referring to material phenomena) and the pure form realm that is apprehended. Second, all defiled mind and mental factors (referring to mental activities and mental elements) realm. Third, all neutral (referring to neither good nor evil) mind and mental factors realm. Fourth, all wholesome mind and mental factors, whether they should be abandoned or have already been abandoned, realm. Fifth, all form realm that is practiced in worldly Samadhi (referring to meditative concentration), which is invisible and without opposition. Furthermore, through five aspects, the distinctions of supramundane dharmas are established. What are these five aspects? First, the antidotes (referring to methods of overcoming afflictions) that are abandoned by the path of seeing (referring to the path of realizing the truth). Second, the antidotes that are abandoned by the path of cultivation (referring to the path of practice). Third, those who are liberated by liberation through thought (referring to liberation through thinking). This refers to those Sravakas (referring to those who practice by hearing the Buddha's teachings), Pratyekabuddhas (referring to those who awaken independently), and Bodhisattvas (referring to those who vow to save all beings) who have entered the wisdom of non-conceptualization (referring to the truth beyond concepts and language), and the various minds and mental factors that correspond to it. Fourth, the invisible and unopposed form that they take as their object. Fifth, those who are liberated by liberation through partial overcoming (referring to liberation through overcoming some afflictions), referring to those who are still learning and practicing. If it is liberation through overcoming all that needs to be overcome, it refers to those who have completed their learning and practice.
Fourthly, based on the five kinds of realms, these realms are called the dharmas that have fallen into the world. This refers to the sentient beings realm (referring to the world of sentient beings) and the physical world realm (referring to the material world).
。欲世間。色世間。無色世間。當知是名五種世間。又出世法不墮如是五種世間。是故說名不墮諸法。
複次由五相故建立有為諸法差別。何等為五。一后際未生故。二前際已滅故。三中際自相安住故。四因緣相續故。五果相續故。又由五相建立無為諸法差別。何等為五。謂與上相違應知。即是此中五相。滅有為法證得涅槃。若謂涅槃為有異者。當知此為不如理問不如理答不如理思。如是若謂為無異者。有無異者。非有非無異者。當知皆是不如理問不如理答不如理思。何以故。由彼涅槃唯有為滅之所顯故。與有為法其相異故。唯有為滅之所顯故。謂有異者。若問若答若思便為戲論非所戲論。與有為法其相異故。謂無異者。如前廣說。便為戲論非所戲論。總如前說。二種因故。亦異不異不應道理。由有為滅證涅槃故。若謂一切皆無所有故說非有非無異者。不應道理。涅槃義者。謂一切白法所顯發故。涅槃相者。謂寂滅相無戲論相。當知唯是內所證相。
複次由五相故建立所緣諸法差別。何等為五。一有善作意所緣法。二有不善作意所緣法。三有無記作意所緣法。四有墮界作意所緣法。五有系屬瑜伽作意所緣法。此中若善作意。緣善不善無記諸法。如善作意。如是不善無記作意當知亦爾。欲界系善染污無記作
【現代漢語翻譯】 現代漢語譯本：欲界（Kāmadhātu，指有情眾生有情慾和物質慾望的世間）、色界（Rūpadhātu，指脫離了粗糙的慾望但仍然有物質形體的世間）、無色界（Arūpadhātu，指完全脫離了物質形體，只有精神存在的世間），應當知道這被稱為五種世間。而且，出世間的法不屬於這五種世間，因此被稱為不屬於諸法。
其次，由於五種相，建立了有為諸法的差別。哪五種呢？第一，后際（未來的盡頭）未生故；第二，前際（過去的盡頭）已滅故；第三，中際（現在）自相安住故；第四，因緣相續故；第五，果相續故。又由於五種相，建立了無為諸法的差別。哪五種呢？應當知道與上述的相相反，就是這其中的五種相。滅除有為法，證得涅槃（Nirvāṇa，指解脫生死輪迴的境界）。如果認為涅槃與有為法是有差異的，應當知道這是不如理的提問、不如理的回答、不如理的思考。像這樣，如果認為涅槃與有為法是沒有差異的，是有差異又沒有差異的，或者既非有差異也非沒有差異的，應當知道這都是不如理的提問、不如理的回答、不如理的思考。為什麼呢？因為那涅槃唯有通過有為法的滅除才能顯現，與有為法的相狀是不同的。唯有通過有為法的滅除才能顯現，如果認為涅槃與有為法是有差異的，那麼提問、回答、思考就成了戲論（prapañca，指虛妄分別），不是應該戲論的。與有為法的相狀是不同的，如果認為涅槃與有為法是沒有差異的，就像前面廣泛說的那樣，就成了戲論，不是應該戲論的。總而言之，就像前面所說，因為兩種原因，說涅槃與有為法既有差異又沒有差異是不合道理的。由於有為法的滅除才能證得涅槃，如果認為一切都是無所有，所以說涅槃既非有也非沒有差異，是不合道理的。涅槃的意義，是指一切白法（śukladharma，指善良、光明、純潔的法）所顯發；涅槃的相狀，是指寂滅相、無戲論相，應當知道這唯有是內在所證悟的相。
其次，由於五種相，建立了所緣諸法的差別。哪五種呢？第一，有善作意（yoniso-manasikāra，指如理作意，正確的思考）所緣的法；第二，有不善作意（ayoniso-manasikāra，不如理作意，錯誤的思考）所緣的法；第三，有無記作意（avyākṛta-manasikāra，指非善非惡的作意）所緣的法；第四，有墮界作意（指屬於某個界的作意）所緣的法；第五，有系屬瑜伽作意（指與禪定相應的作意）所緣的法。這裡，如果善作意緣于善、不善、無記諸法，就像善作意一樣，像這樣，不善、無記作意應當知道也是如此。欲界系（Kāmadhātu，指屬於欲界的）善、染污、無記作
【English Translation】 English version: The desire realm (Kāmadhātu, referring to the world of sentient beings with emotional and material desires), the form realm (Rūpadhātu, referring to the world that has transcended crude desires but still possesses material forms), and the formless realm (Arūpadhātu, referring to the world that has completely transcended material forms and exists only in spirit), it should be known that these are called the five realms. Moreover, the supramundane dharma does not belong to these five realms, therefore it is called not belonging to all dharmas.
Furthermore, due to five characteristics, the differences of conditioned dharmas are established. What are the five? First, because the future limit is not yet born; second, because the past limit has already ceased; third, because the present abides in its own characteristic; fourth, because the causes and conditions continue; fifth, because the results continue. Also, due to five characteristics, the differences of unconditioned dharmas are established. What are the five? It should be known that they are the opposite of the above characteristics, which are these five characteristics. By extinguishing conditioned dharmas, one attains Nirvāṇa (Nirvāṇa, referring to the state of liberation from the cycle of birth and death). If it is thought that Nirvāṇa is different from conditioned dharmas, it should be known that this is an irrational question, an irrational answer, and an irrational thought. Likewise, if it is thought that Nirvāṇa is not different from conditioned dharmas, or is both different and not different, or is neither different nor not different, it should be known that these are all irrational questions, irrational answers, and irrational thoughts. Why? Because that Nirvāṇa is only revealed by the cessation of conditioned dharmas, and its characteristics are different from conditioned dharmas. Only revealed by the cessation of conditioned dharmas, if it is thought that Nirvāṇa is different from conditioned dharmas, then the question, answer, and thought become elaboration (prapañca, referring to false discriminations), not what should be elaborated. Its characteristics are different from conditioned dharmas, if it is thought that Nirvāṇa is not different from conditioned dharmas, as explained extensively before, it becomes elaboration, not what should be elaborated. In summary, as said before, because of two reasons, saying that Nirvāṇa is both different and not different from conditioned dharmas is unreasonable. Because Nirvāṇa is attained through the cessation of conditioned dharmas, if it is thought that everything is non-existent, therefore saying that Nirvāṇa is neither existent nor non-existent, it is unreasonable. The meaning of Nirvāṇa is that it is revealed by all white dharmas (śukladharma, referring to good, bright, and pure dharmas); the characteristic of Nirvāṇa is that it is the characteristic of quiescence and the characteristic of non-elaboration, it should be known that this is only the characteristic that is inwardly realized.
Furthermore, due to five characteristics, the differences of objects of cognition are established. What are the five? First, there are dharmas that are objects of wholesome attention (yoniso-manasikāra, referring to appropriate attention, correct thinking); second, there are dharmas that are objects of unwholesome attention (ayoniso-manasikāra, referring to inappropriate attention, incorrect thinking); third, there are dharmas that are objects of neutral attention (avyākṛta-manasikāra, referring to neither wholesome nor unwholesome attention); fourth, there are dharmas that are objects of attention belonging to a realm; fifth, there are dharmas that are objects of attention related to yoga. Here, if wholesome attention is directed towards wholesome, unwholesome, and neutral dharmas, just like wholesome attention, likewise, unwholesome and neutral attention should be known to be the same. Wholesome, defiled, and neutral attention belonging to the desire realm (Kāmadhātu, referring to belonging to the desire realm)
意。緣一切三界諸法。色界系善作意。亦緣一切三界諸法。無色界中若定若生外道異生無色界系善作意。唯緣自地一切法。非下地。若毗缽舍那行菩薩未得自在。及有廣慧聲聞乘等。若諸有學若阿羅漢。彼無色界系善作意。亦緣下地一切法。若諸菩薩已得自在。決定不于無色界生。由觀于彼不能現起利眾生事因此成熟廣大佛法。及能成熟利益有情行故。當知是名墮界作意所緣諸法。複次因思所緣如說。
名映於一切 無有過名者 由此名一法 皆隨自在行
此言有何義謂若略說。觀察清凈因故。觀察自相故。觀察雜染因故。又為顯示補特伽羅無我及法無我故。此中顯示補特伽羅無我者。謂善了知四無色蘊。能斷一切自境界相。是故說名能映一切。顯示法無我者。謂善了知遍計所執自性。善了知世俗言名。能除一切彼所依相。是故說名能映一切。若過如是四無色蘊諸我相事。定不可得。若過世俗言名遍計所執自性相事。亦不可得。若於此二不善了知。則便一切自境界相。及諸雜染生起隨轉一切境相。及諸雜染皆彼增上力所生故。又佛世尊依此密意說如是言。
執法自性故 執我性而轉 覺此故覺彼 由覺故還滅
系屬瑜伽作意略有四種所緣。一遍滿所緣。二凈行所緣。三善巧所緣。四
【現代漢語翻譯】 現代漢語譯本： 意。緣一切三界（Kāmadhātu, Rūpadhātu, Arūpadhātu）諸法。系善作意，也緣一切三界諸法。無想定中，如果生起外道異生，則無想定不繫善作意，只緣自地的一切法，不緣下地。如果毗缽舍那（Vipassanā）行菩薩未得自在，以及有廣慧聲聞乘等，如果是有學或阿羅漢（Arhat），他們無想定不繫善作意，也緣下地的一切法。如果諸菩薩已得自在，決定不于無想定中生起，因為觀察到無想定不能現起利益眾生的事業，因此成熟廣大的佛法，以及能夠成熟利益有情之行。應當知道，這叫做墮界作意所緣的諸法。其次，因思所緣如經文所說：
『名映於一切，無有過名者，由此名一法，皆隨自在行。』
這段話有什麼含義？如果簡略地說，是爲了觀察清凈之因，觀察自相，觀察雜染之因，以及爲了顯示補特伽羅（Pudgala，補特伽羅，也譯作'人'，'有情'，或'眾生'，是佛教中用來指代個體或存在的一個術語）無我及法無我。其中，顯示補特伽羅無我，是指善於了知四無色蘊（四大皆空），能斷一切自境界相，因此說名能映一切。顯示法無我，是指善於了知遍計所執自性，善於了知世俗言名，能除一切彼所依相，因此說名能映一切。如果超過如是四無色蘊的諸我相事，必定不可得。如果超過世俗言名遍計所執自性相事，也不可得。如果對此二者不善於了知，那麼一切自境界相，以及諸雜染生起隨轉，一切境相，以及諸雜染，都是彼增上力所生。所以佛世尊依此密意說如是言：
『執法自性故，執我性而轉，覺此故覺彼，由覺故還滅。』
系屬瑜伽作意略有四種所緣：一遍滿所緣，二凈行所緣，三善巧所緣，四
【English Translation】 English version: Intention. It conditions all dharmas of the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu). Associated with wholesome intention, it also conditions all dharmas of the three realms. In the state of Non-Perception, if non-Buddhist beings arise, then the Non-Perception state is not associated with wholesome intention; it only conditions all dharmas of its own realm, not the lower realms. If a Vipassanā (Vipassanā) practitioner Bodhisattva has not attained mastery, and those of the Śrāvakayāna (Hearer Vehicle) with vast wisdom, etc., if they are still in training or are Arhats (Arhat), their Non-Perception state is not associated with wholesome intention; it also conditions all dharmas of the lower realms. If Bodhisattvas have attained mastery, they will definitely not arise in the state of Non-Perception, because they observe that the state of Non-Perception cannot manifest activities that benefit sentient beings, thus maturing vast Buddha-dharmas, and being able to mature practices that benefit sentient beings. It should be known that this is called the dharmas conditioned by the intention of falling into a realm. Furthermore, the object conditioned by thought is as stated in the scriptures:
'Name reflects everything, there is nothing that surpasses name, therefore, all dharmas follow the course of freedom through name.'
What is the meaning of this statement? Briefly speaking, it is for observing the cause of purity, observing self-nature, observing the cause of defilement, and also for revealing the absence of self in the Pudgala (Pudgala, also translated as 'person', 'sentient being', or 'being', is a term used in Buddhism to refer to an individual or existence) and the absence of self in dharmas. Among them, revealing the absence of self in the Pudgala means being skilled in understanding the four formless aggregates (the four emptinesses), being able to sever all aspects of self-boundaries, therefore it is said to be able to reflect everything. Revealing the absence of self in dharmas means being skilled in understanding the self-nature of what is conceptually constructed, being skilled in understanding conventional names, being able to remove all aspects dependent on them, therefore it is said to be able to reflect everything. If one goes beyond such aspects of self related to the four formless aggregates, it is definitely unattainable. If one goes beyond the aspects of self-nature of what is conceptually constructed by conventional names, it is also unattainable. If one is not skilled in understanding these two, then all aspects of self-boundaries, and all defilements arise and follow, all aspects of objects, and all defilements, are produced by the power of their increase. Therefore, the Buddha, the World Honored One, spoke thus according to this hidden meaning:
'Because of clinging to the self-nature of dharmas, one clings to the nature of self and revolves, by awakening to this, one awakens to that, by awakening, one returns to extinction.'
The intention associated with Yoga practice has roughly four types of objects: first, pervasive objects; second, objects for purification practices; third, objects for skillful practices; fourth,
凈煩惱所緣。是諸所緣如聲聞地廣辯應知。此中凈煩惱所緣者。謂世尊說四聖諦及真如。
瑜伽師地論卷第六十五 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六十六
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中思所成慧地之二
複次如佛世尊說三苦性。此中雲何為行苦性。謂後有業煩惱所生諸行於彼彼自體中。能隨順生一切煩惱及與眾苦所有安立。一切遍行粗重所攝。亦名粗重。是行苦性。依此行苦。佛世尊說略五取蘊皆名為苦。又此行苦遍行一切若樂受中若苦受中若不苦不樂受中。然于不苦不樂受中。此粗重性分明顯現。是故但說不苦不樂受由行苦故苦。於樂受苦受中。愛恚二法擾亂心故。此粗重苦非易可了。譬如熱癰。若以冷觸封之即生樂想。熱灰墮上便生苦想。若二俱離。於此熱癰爾時唯有癰自性苦分明顯現。如是于業煩惱所生諸行。所有安立粗重所攝。猶如熱癰。行苦性中所有樂受如冷觸封。所有苦受如熱灰墮。所有不苦不樂受如離二觸癰自性苦。又樂受中多生染著。是故說彼貪所隨增。于苦受中多生憎恚。是故說彼瞋所隨增。于非苦樂之所顯現粗重所攝所有安立行自體中。于無常性計常顛倒。于眾苦性計樂顛倒。于不凈性計凈顛倒。于
【現代漢語翻譯】 現代漢語譯本： 『凈煩惱所緣』（與清凈相關的煩惱所緣）是指那些作為煩惱對象的事物，正如在《聲聞地》（Śrāvakabhūmi）中廣泛解釋的那樣，應該瞭解。這裡所說的『凈煩惱所緣』是指世尊（Śākyamuni）所說的四聖諦（catvāri-ārya-satyāni）以及真如（tathatā）。
《瑜伽師地論》卷第六十五 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第六十六
彌勒菩薩（Maitreya Bodhisattva）說
三藏法師玄奘（Xuanzang）奉 詔譯 攝抉擇分中思所成慧地之二
再者，如佛世尊（Śākyamuni）所說的三苦性（tri-duḥkhatā）。這其中，什麼是行苦性（saṃskāra-duḥkhatā）呢？是指由後有業（punarbhava-karma）和煩惱（kleśa）所生的諸行（saṃskāra），在它們各自的自體中，能夠隨順產生一切煩惱以及眾苦，所有安立，一切遍行粗重（dausthulya）所攝。也名為粗重。這就是行苦性。依據這行苦，佛世尊說略五取蘊（pañca-upādāna-skandha）都名為苦。並且這行苦遍行一切，無論在樂受（sukha-vedanā）中，還是在苦受（duḥkha-vedanā）中，還是在不苦不樂受（adukha-asukha-vedanā）中。然而在不苦不樂受中，這粗重性分明顯現。所以只說不苦不樂受由於行苦的緣故是苦。在樂受苦受中，愛（rāga）和恚（dveṣa）二法擾亂心，因此這粗重苦不容易瞭解。譬如熱癰（ūrmi），如果用冷觸覆蓋它，就產生樂的想法；熱灰掉在上面，就產生苦的想法；如果二者都離開，這時對於這熱癰，只有癰的自性苦分明顯現。像這樣，對於由業和煩惱所生的諸行，所有安立粗重所攝，猶如熱癰。行苦性中所有的樂受如冷觸覆蓋。所有的苦受如熱灰掉落。所有不苦不樂受如離開二觸的癰自性苦。並且樂受中多生染著，所以說它被貪（lobha）所隨增。在苦受中多生憎恚，所以說它被瞋（dveṣa）所隨增。在非苦樂所顯現的粗重所攝的所有安立行自體中，對於無常性（anitya-lakṣaṇa）計常顛倒（nitya-viparyāsa），對於眾苦性（duḥkha-lakṣaṇa）計樂顛倒（sukha-viparyāsa），對於不凈性（aśubha-lakṣaṇa）計凈顛倒（śubha-viparyāsa）。
【English Translation】 English version: 'Objects of Afflictions Related to Purity' (凈煩惱所緣) refers to those things that serve as objects of afflictions, as should be understood according to the extensive explanations in the Śrāvakabhūmi (聲聞地). Here, 'Objects of Afflictions Related to Purity' refers to the Four Noble Truths (catvāri-ārya-satyāni) and Suchness (tathatā) as taught by the World-Honored One (Śākyamuni).
Yogācārabhūmi-śāstra, Scroll 65 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 66
Said by Maitreya Bodhisattva (彌勒菩薩)
Translated under Imperial Order by the Tripiṭaka Master Xuanzang (玄奘), Second Part of the Section on the Land of Wisdom Arising from Thought in the Compendium of Determinations
Furthermore, as the World-Honored Buddha (Śākyamuni) spoke of the nature of the three kinds of suffering (tri-duḥkhatā), what is the nature of the suffering of conditioned existence (saṃskāra-duḥkhatā)? It refers to the formations (saṃskāra) born from karma (karma) and afflictions (kleśa) of future existence (punarbhava), which, within their respective natures, can give rise to all afflictions and sufferings, all establishments, and are encompassed by all-pervasive heaviness (dausthulya). It is also called heaviness. This is the nature of the suffering of conditioned existence. Based on this suffering of conditioned existence, the World-Honored Buddha said that, in brief, the five aggregates of clinging (pañca-upādāna-skandha) are all called suffering. Moreover, this suffering of conditioned existence pervades everything, whether in pleasant feeling (sukha-vedanā), painful feeling (duḥkha-vedanā), or neither-pleasant-nor-painful feeling (adukha-asukha-vedanā). However, in neither-pleasant-nor-painful feeling, this nature of heaviness is clearly manifest. Therefore, it is only said that neither-pleasant-nor-painful feeling is suffering because of the suffering of conditioned existence. In pleasant and painful feelings, the two dharmas of attachment (rāga) and aversion (dveṣa) disturb the mind, so this suffering of heaviness is not easily understood. For example, if a hot boil (ūrmi) is covered with a cold touch, a pleasant thought arises; if hot ashes fall on it, a painful thought arises; if both are removed, then only the suffering of the boil's own nature is clearly manifest. Likewise, regarding the formations born from karma and afflictions, all establishments encompassed by heaviness are like a hot boil. The pleasant feeling within the suffering of conditioned existence is like covering it with a cold touch. The painful feeling is like hot ashes falling on it. The neither-pleasant-nor-painful feeling is like the suffering of the boil's own nature when the two touches are removed. Furthermore, attachment arises mostly in pleasant feeling, so it is said to be increased by greed (lobha). Hatred arises mostly in painful feeling, so it is said to be increased by anger (dveṣa). In the nature of the formations, which are neither pleasant nor painful, encompassed by heaviness, there is the perverted view of permanence (nitya-viparyāsa) regarding impermanence (anitya-lakṣaṇa), the perverted view of pleasure (sukha-viparyāsa) regarding suffering (duḥkha-lakṣaṇa), and the perverted view of purity (śubha-viparyāsa) regarding impurity (aśubha-lakṣaṇa).
無我性計我顛倒。是故說彼不苦不樂受無明所隨增。又諸愚夫於樂受中多生染著。由是因緣于現法中。行身惡行行語惡行行意惡行。身壞命終廣說乃至生那落迦。又由後有愛故能感當來生等眾苦。如是樂受貪所依故能生當來五趣等苦。又于苦受多起瞋心。不隨所欲觸眾苦事。便生種種愁惱怨嘆乃至迷亂。由此因緣行三惡行墮諸惡趣。如是苦受瞋所依故。能感現法后法眾苦。又于不苦不樂受中多生如上顛倒之心。於二種苦。謂依樂受貪所生苦。及依苦受瞋所生苦。生不捨思起不捨行。是故雖有眾多煩惱及隨煩惱。然佛世尊但立三種根本煩惱。謂貪瞋癡。依此密意佛世尊說。應觀樂受是眾苦法。應觀苦受猶如毒箭。應觀不苦不樂受性是無常有壞滅法。若能如實觀無常性。漸次能斷一切顛倒。如是諸行是第一義苦聖諦事。一切聖賢聖智觀已。于第一有最極寂靜諸取蘊中。尚不願樂。何況弊下那落迦中。
複次即此能生後有諸行業及煩惱。由相道理是集聖諦。世尊經中據勝道理唯顯示愛。
複次此煩惱品粗重永滅。是有餘依涅槃增上所立滅諦。又因永斷未來不生。及先世因受用盡已。現在諸行任運謝滅。是無餘依涅槃增上所立滅諦。複次若能證解第一義諦所有正見。及正見為先一切聖道。是名道諦。
複次
【現代漢語翻譯】 現代漢語譯本： 由於對『無我性』（anatman）的誤解而產生『我』的顛倒認知。因此說，不苦不樂的感受會伴隨著無明而增長。此外，那些愚昧的人在快樂的感受中常常產生強烈的貪戀和執著。由於這樣的因緣，他們在現世中造作身惡行、語惡行、意惡行。身壞命終之後，（如經文廣泛描述的那樣）最終墮入『那落迦』（naraka，地獄）。又因為對未來存在的愛戀，能夠招感未來生等種種痛苦。像這樣，快樂的感受因為貪慾的依附，能夠產生未來五趣（地獄、餓鬼、畜生、人、天）等痛苦。又對於痛苦的感受，常常生起嗔恨之心。不順從自己的意願而接觸到各種痛苦的事情，便會產生種種憂愁、惱怒、怨恨、嘆息，乃至迷亂。由此因緣，造作三種惡行，墮入各種惡趣。像這樣，痛苦的感受因為嗔恨的依附，能夠招感現世和來世的種種痛苦。又對於不苦不樂的感受，常常產生如上所說的顛倒之心。對於兩種痛苦，即依賴快樂感受的貪慾所生的痛苦，以及依賴痛苦感受的嗔恨所生的痛苦，產生不捨棄的念頭，發起不捨棄的行為。因此，雖然有眾多的煩惱以及隨煩惱，然而佛世尊只設立三種根本煩惱，即貪、嗔、癡。依據這個秘密的含義，佛世尊說，應當觀察快樂的感受是眾苦的根源，應當觀察痛苦的感受猶如毒箭，應當觀察不苦不樂的感受的本性是無常的，具有壞滅的性質。如果能夠如實地觀察無常的本性，就能逐漸斷除一切顛倒。像這樣，諸行是第一義諦的苦聖諦的內容。一切聖賢以聖智觀察之後，對於第一有（最高的存在狀態），在最極寂靜的諸取蘊中，尚且不願貪戀，更何況是卑劣的『那落迦』（naraka，地獄）之中。
其次，這些能夠產生後有的各種行業和煩惱，從相和道理上來說，是集聖諦。世尊在經典中根據殊勝的道理，只顯示了愛。
其次，這些煩惱的品類和粗重永遠滅除，是有餘依『涅槃』（nirvana，寂滅）增上所建立的滅諦。又因為導致煩惱的因永遠斷除，未來不再產生，以及前世的因所產生的果報已經受用完畢，現在的諸行自然而然地消逝滅亡，這是無餘依『涅槃』（nirvana，寂滅）增上所建立的滅諦。其次，如果能夠證悟和理解第一義諦的所有正見，以及以正見為先導的一切聖道，這被稱為道諦。
其次
【English Translation】 English version: Due to the inverted perception of 'self' arising from misunderstanding 'no-self' (anatman). Therefore, it is said that neither-pleasant-nor-unpleasant feeling increases accompanied by ignorance. Furthermore, those foolish people often generate strong attachment and clinging in pleasant feelings. Due to this condition, in the present life, they commit evil deeds of body, evil deeds of speech, and evil deeds of mind. After the destruction of the body and the end of life, (as widely described in the scriptures) they ultimately fall into 'Naraka' (hell). Also, because of the love for future existence, it can attract various sufferings such as future births. Like this, pleasant feeling, because of the attachment of greed, can generate future sufferings in the five realms (hell, hungry ghosts, animals, humans, and gods). Moreover, towards painful feelings, they often generate hatred. When encountering various painful things that do not accord with their desires, they generate various sorrows, angers, resentments, lamentations, and even confusion. Due to this condition, they commit three evil deeds and fall into various evil realms. Like this, painful feeling, because of the attachment of hatred, can attract various sufferings in the present and future lives. Furthermore, towards neither-pleasant-nor-unpleasant feelings, they often generate the above-mentioned inverted perceptions. Towards the two kinds of suffering, namely the suffering born from greed dependent on pleasant feelings, and the suffering born from hatred dependent on painful feelings, they generate thoughts of not abandoning, and initiate actions of not abandoning. Therefore, although there are numerous afflictions and secondary afflictions, the Buddha-World Honored One only established three fundamental afflictions, namely greed, hatred, and delusion. Based on this secret meaning, the Buddha-World Honored One said that one should observe pleasant feeling as the source of all suffering, one should observe painful feeling as a poisonous arrow, and one should observe the nature of neither-pleasant-nor-unpleasant feeling as impermanent and having the nature of destruction. If one can truly observe the nature of impermanence, one can gradually cut off all inversions. Like this, the aggregates are the content of the noble truth of suffering in the ultimate sense. After all sages observe with holy wisdom, they do not even desire attachment to the most peaceful aggregates of clinging in the highest state of existence, let alone in the inferior 'Naraka' (hell).
Secondly, these various actions and afflictions that can generate future existence, from the perspective of characteristics and reasoning, are the noble truth of the origin. In the scriptures, the World Honored One only reveals love based on the supreme principle.
Thirdly, the categories and heaviness of these afflictions are permanently extinguished, which is the noble truth of cessation established based on the augmentation of 'Nirvana' (extinction) with remainder. Furthermore, because the cause leading to afflictions is permanently cut off, and will not arise in the future, and because the results produced by past causes have already been experienced, the present actions naturally cease and perish, this is the noble truth of cessation established based on the augmentation of 'Nirvana' (extinction) without remainder. Fourthly, if one can realize and understand all the right views of the ultimate truth, and all the noble paths led by right view, this is called the noble truth of the path.
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欲令于苦遍知于集永斷。于滅作證於道修習。故略建立諸聖諦相。若廣建立當知其相無量無邊。又令了知苦諦粗相以為依止。漸能趣入諦微細相。故先施設生等眾苦。後方顯示五取蘊苦。
複次由五相故建立任持諸法差別。何等為五。一段食。二觸食。三意思食。四識食。五命根若粗段食。于欲界五趣中皆現可得。此於一分各別那落迦。非大那落迦。餘食及命。遍三界中皆現可得。由於諸行假立有情。是故世尊說此諸法任持有情令住不壞。問有七因緣任持諸行令住不壞。何故世尊但說有情由食而住。何等為七。一生是諸行住因。由諸行生方得有住。無有無生而有住者。二命根。三食。四心自在通。由彼勢力增諸壽行。或住一劫或住劫餘。五因緣和合。是諸行住因。謂善不善無記諸法。乃至因緣猶未散壞。于爾所時相續而住無有斷絕。六由善不善無記作意引發先業。能牽諸行令住不絕。所謂外分共不共業之所生起。七無諸障礙。是諸行住因。由此能令諸行生時無障因緣。諸行生已相似相續而住。遠離相違敗壞因緣。若不爾者便應滅壞。答雖由如是七種因緣諸行得住。然此四食是諸行住多分因緣。由種種門能令諸行相續而住。又此諸食能令有情相續而住。易取易入。乃至愚夫嬰兒等類亦能隨覺。非所餘法。又此諸食
【現代漢語翻譯】 現代漢語譯本：爲了使眾生能夠對苦諦完全瞭解，對集諦永遠斷除，對滅諦親自證悟，對道諦努力修習，所以簡略地建立了四聖諦的相狀。如果廣泛地建立，應當知道它的相狀是無量無邊的。並且爲了使眾生了解苦諦的粗顯相狀作為依靠，逐漸能夠進入苦諦的微細相狀，所以先施設了生等種種苦，然後才顯示五取蘊的苦。
其次，由於五種相的緣故，建立任持諸法（dharma，佛法）的差別。哪五種呢？一、段食（physical food）。二、觸食（sense impression）。三、意思食（volition）。四、識食（consciousness）。五、命根（life force）。粗顯的段食，在欲界的五趣（五道輪迴）中都能夠顯現並且可以獲得。這隻在一部分個別的地獄中，不是在大地獄中。其餘的食以及命根，遍佈三界中都能夠顯現並且可以獲得。由於在諸行（samskara，行蘊）上假立有情（sentient beings），所以世尊（釋迦摩尼佛）說這些法任持有情，使有情能夠安住而不壞。問：有七種因緣任持諸行，使之安住而不壞，為什麼世尊只說有情由於食物而安住？哪七種呢？一、生是諸行安住的因，由於諸行產生才能夠有安住，沒有不生而有安住的。二、命根。三、食。四、心自在通（supernatural power of mind）。由於這種力量，增長壽命的行，或者安住一劫（kalpa，佛教時間單位），或者安住超過一劫的時間。五、因緣和合，是諸行安住的因。指的是善、不善、無記諸法，乃至因緣還沒有散壞，在那段時間裡相續安住而沒有斷絕。六、由善、不善、無記作意引發先前的業，能夠牽引諸行，使之安住而不絕。指的是外在部分的共同業和不共業所生起的。七、沒有各種障礙，是諸行安住的因。由此能夠使諸行產生時沒有障礙的因緣，諸行產生后相似地相續安住，遠離相違背的敗壞因緣。如果不這樣，就應該滅壞了。答：雖然由於像這樣的七種因緣，諸行才得以安住，然而這四種食是諸行安住的大部分因緣。通過種種途徑能夠使諸行相續安住。並且這四種食能夠使有情相續安住，容易取得容易攝入，乃至愚夫和嬰兒等都能夠隨之覺察，而不是其餘的法。並且這四種食
【English Translation】 English version: In order to enable beings to fully understand suffering (duhkha), to permanently abandon the accumulation of suffering (samudaya), to personally realize cessation of suffering (nirodha), and to diligently cultivate the path to the cessation of suffering (marga), the characteristics of the Noble Truths are briefly established. If established extensively, it should be known that their characteristics are immeasurable and boundless. Furthermore, in order to enable beings to understand the coarse characteristics of the Truth of Suffering as a foundation, and to gradually enter into the subtle characteristics of the Truth, the various sufferings such as birth are first presented, and then the suffering of the Five Aggregates of Clinging (panca-upadanakkhandha) is revealed.
Furthermore, due to five aspects, the differences in the sustenance of all dharmas (phenomena, teachings) are established. What are the five? First, coarse food (kabalikahara). Second, contact (sparsha). Third, volition (manas). Fourth, consciousness (vijnana). Fifth, life force (jivitendriya). Coarse food is manifestly available in the five realms of desire (kama-dhatu). This is only in some individual hells, not in the great hells. The remaining foods and life force are manifestly available throughout the three realms. Because sentient beings are nominally established upon the aggregates (samskara), the World Honored One (Bhagavan, Shakyamuni Buddha) said that these dharmas sustain sentient beings, enabling them to abide without decay. Question: There are seven causes that sustain the aggregates, enabling them to abide without decay. Why did the World Honored One only say that sentient beings abide by food? What are the seven? First, birth is the cause of the aggregates abiding. Only when the aggregates arise can there be abiding; there is no abiding without arising. Second, life force. Third, food. Fourth, the supernatural power of mind (abhijna). Due to this power, the actions that increase lifespan either abide for one kalpa (aeon) or abide for more than one kalpa. Fifth, the combination of causes and conditions is the cause of the aggregates abiding. This refers to wholesome, unwholesome, and neutral dharmas. Until the causes and conditions have not dispersed and decayed, they abide continuously without interruption during that time. Sixth, wholesome, unwholesome, and neutral intentions (cetana) initiate previous karma, which can draw the aggregates to abide without ceasing. This refers to what arises from the shared and unshared karma of the external realm. Seventh, the absence of obstacles is the cause of the aggregates abiding. This enables the conditions for the aggregates to arise without obstacles, and after the aggregates arise, they abide continuously in a similar manner, far from conflicting and destructive causes and conditions. If not, they should perish. Answer: Although the aggregates abide due to these seven causes and conditions, these four foods are the major causes and conditions for the aggregates to abide. Through various means, they can enable the aggregates to abide continuously. Furthermore, these four foods can enable sentient beings to abide continuously, and they are easy to obtain and easy to ingest. Even fools and infants can perceive them, unlike the other dharmas. Furthermore, these four foods
能令羸損諸根大種皆得增益。又令疾病亦得除愈。非所餘法。又有長壽諸有情類。若不得食非時中夭。又此諸食令易入道。能修身等四種念住。謂一切有情食所住故。是故由此五種因緣。世尊但說一切有情由食而住。何緣復說依止命根諸行得住。謂有是處曾無飲食有所闕乏。非求飲食有所艱難。于彼處所唯由命根勢力而住。如其所感壽量而住。是故世尊依彼處所說諸有情由命根故諸行得住。
複次此中段食當言香味觸處所攝。何以故。由香味觸若正消變便能長養。不正消變乃為損減。色等余法無有長養損減消變。是故說彼非段食性。若諸段物于吞嚥時。令心歡喜諸根悅豫。當於爾時不名段食。但名觸食。若受用已安隱消變。增長喜樂。于消變時乃名段食。若有熟變不能長養諸根安樂。彼雖熟變不名段食。若諸段物于吞嚥時。不生歡喜亦不能令諸根悅豫。當於爾時都不名食。即彼后時安隱熟變增長安樂。彼于爾時乃名段食。若有熟變不長安樂。彼雖熟變亦不名食。
問若有段物亦是食耶。設是食者亦段物耶。答如其所應當作四句。或有段物而非是食。謂諸段物不能長養諸根大種。或有是食而非段物。謂若有觸意思及識。能令諸根大種長養。或有是食亦是段物。謂諸段物能令諸根大種長養。或非段物亦非是食
【現代漢語翻譯】 現代漢語譯本 能使虛弱衰損的諸根（indriya，感覺器官）和大種（mahābhūta，四大元素）都得到增長和補益，又能使疾病得到消除痊癒，這是其他方法所不能做到的。而且，對於長壽的眾生來說，如果得不到食物，就會非時夭折。這些食物還能使人容易進入修行正道，能夠修習身念住（kāyasmṛtyupasthāna）、受念住（vedanāsmṛtyupasthāna）、心念住（cittasmṛtyupasthāna）、法念住（dharmasmṛtyupasthāna）這四種念住，因為一切眾生都是依靠食物而存活的。因此，由於這五種因緣，世尊才說一切眾生都是依靠食物而存活的。那麼，為什麼又說依靠命根（jīvitendriya）和諸行（saṃskāra）才能存活呢？這是因為在有些地方，從來沒有飲食，或者缺少飲食，或者難以獲得飲食，在那些地方，眾生僅僅依靠命根的力量而存活，按照他們所感的壽命長短而存活。所以，世尊是根據那些地方的情況，才說眾生依靠命根和諸行才能存活。
其次，這裡所說的段食（kabaḍīkāra āhāra，粗細食物）應當說是香味觸（gandha-rasa-spraṣṭavya）所包含的。為什麼這樣說呢？因為香味觸如果得到正確的消化和轉變，就能增長營養；如果不能正確地消化和轉變，就會造成損害和減少。而色等其他的法，沒有增長營養、損害減少和消化的作用。所以說它們不是段食的性質。如果各種段物在吞嚥的時候，能使內心歡喜，使諸根愉悅，那麼在這個時候，就不能稱為段食，只能稱為觸食（sparśa āhāra，觸覺食物）。如果受用之後，能夠安穩地消化和轉變，增長喜樂，那麼在消化轉變的時候，才能稱為段食。如果有已經成熟轉變，卻不能增長諸根的安樂，那麼即使已經成熟轉變，也不能稱為段食。如果各種段物在吞嚥的時候，不能產生歡喜，也不能使諸根愉悅，那麼在這個時候，就根本不能稱為食。即使它們在後來的時間裡，能夠安穩地成熟轉變，增長安樂，那麼在那個時候，才能稱為段食。如果有已經成熟轉變，卻不能增長安樂，那麼即使已經成熟轉變，也不能稱為食。
問：如果有的段物也是食，那麼凡是食也都是段物嗎？答：應該根據實際情況作出四句回答。或者有的是段物，但不是食，比如那些不能增長諸根和大種的段物。或者有的是食，但不是段物，比如那些能夠增長諸根和大種的觸、意思（manas）和識（vijñāna）。或者有的是食，也是段物，比如那些能夠增長諸根和大種的段物。或者既不是段物，也不是食。
【English Translation】 English version It can cause the weakened and diminished indriyas (senses) and mahābhūtas (great elements) to increase and be nourished. It can also eliminate and heal diseases, which other methods cannot do. Moreover, for long-lived sentient beings, if they do not receive food, they will die prematurely. These foods can also make it easier to enter the path of practice, enabling the cultivation of the four smṛtyupasthānas (foundations of mindfulness): kāyasmṛtyupasthāna (mindfulness of the body), vedanāsmṛtyupasthāna (mindfulness of feelings), cittasmṛtyupasthāna (mindfulness of mind), and dharmasmṛtyupasthāna (mindfulness of phenomena), because all beings live by food. Therefore, due to these five causes, the World-Honored One said that all beings live by food. Then, why is it also said that they live by jīvitendriya (life force) and saṃskāras (volitional formations)? This is because in some places, there is never any food, or there is a lack of food, or it is difficult to obtain food. In those places, beings live solely by the power of the life force, living according to the length of life they have acquired. Therefore, the World-Honored One, based on those places, said that beings live by life force and volitional formations.
Furthermore, the kabaḍīkāra āhāra (coarse food) mentioned here should be said to be included in gandha-rasa-spraṣṭavya (smell, taste, and touch). Why is this so? Because if smell, taste, and touch are properly digested and transformed, they can increase nourishment; if they are not properly digested and transformed, they will cause harm and decrease. Other dharmas such as form do not have the function of increasing nourishment, decreasing harm, or digestion. Therefore, it is said that they are not of the nature of coarse food. If various coarse foods, when swallowed, make the mind happy and the senses pleased, then at that time, they cannot be called coarse food, but can only be called sparśa āhāra (tactile food). If, after being consumed, they can be digested and transformed peacefully, increasing joy and pleasure, then at the time of digestion and transformation, they can be called coarse food. If there is a mature transformation that cannot increase the comfort of the senses, then even if it has matured and transformed, it cannot be called coarse food. If various coarse foods, when swallowed, do not produce joy and cannot make the senses pleased, then at that time, they cannot be called food at all. Even if they can later mature and transform peacefully, increasing pleasure, then at that time, they can be called coarse food. If there is a mature transformation that cannot increase pleasure, then even if it has matured, it cannot be called food.
Question: If some coarse food is also food, then is all food also coarse food? Answer: One should answer with four possibilities according to the actual situation. Either there is coarse food that is not food, such as those coarse foods that cannot increase the senses and great elements. Or there is food that is not coarse food, such as touch, manas (mind), and vijñāna (consciousness) that can increase the senses and great elements. Or there is food that is also coarse food, such as those coarse foods that can increase the senses and great elements. Or it is neither coarse food nor food.
。謂若有觸意思及識。不能長養諸根大種。如是所餘觸乃至識。隨其所應皆作四句。
複次若有異熟法。若異熟法。若異熟生法。皆應了知。略說有異熟法。謂漏及有漏。彼要有力不被損害受用未盡。當知是名有異熟法。于諸漏中若不善者說名有力。有覆無記說名無力。于有漏中若善不善說名有力。餘名無力。若漏有漏為世出世二離欲道之所斷者。名被損害。與此相違名不損害。若過去世其異熟果已成熟者。名受用已盡。彼異熟果已過去故更無所有。若未來世當與異熟果者。若現在世其異熟果正現前者。名受用未盡。由此差別漏及有漏如其所應。若善不善未被治斷。其異熟果非先已熟。如是乃名有異熟法。若諸無漏無記有漏。若善不善有漏已斷。若異熟果先已成熟。如是皆名無異熟法。又臨終時最後念心是異熟法。若結生相續無間之心亦是異熟。從此已后所有一切自性住心皆是異熟。除善染污。及除加行無記之心。所餘皆名自性住心。若心離欲猶故隨轉。除下地善及與加行無記之心。當知此心亦是異熟。又此異熟於一切處。當言唯是無覆無記。若從一切種子異熟。除其已斷未得之法。余自種子為因所生。若善不善或復無記。如是一切當知皆名異熟生法。
複次一切處最後沒心。及隨初第二相續心。於三界
【現代漢語翻譯】 現代漢語譯本：如果說觸、意思和識不能滋養諸根和大種，那麼其餘的觸乃至識，都應根據情況分別作出四句判斷。
再者，對於異熟法（業力成熟后產生的果報），異熟法，以及異熟生法（由異熟法所生的法），都應當瞭解。簡略地說，異熟法是指煩惱（漏）以及有煩惱的法（有漏）。這些煩惱和有漏法必須是有力的、未被損害的、受用未盡的，才能被稱為有異熟法。在各種煩惱中，不善的煩惱被稱為有力，有覆無記的煩惱被稱為無力。在有漏法中，善和不善的法被稱為有力，其餘的被稱為無力。如果煩惱和有漏法被世間或出世間的離欲之道所斷除，就被稱為被損害。與此相反的，則稱為未被損害。如果過去世的異熟果已經成熟，就稱為受用已盡，因為異熟果已經過去，不再存在。如果未來世將要產生異熟果，或者現在世異熟果正在顯現，就稱為受用未盡。由於這些差別，煩惱和有漏法，如果它們所對應的善或不善業未被對治斷除，其異熟果也未曾先成熟，那麼就可稱為有異熟法。如果諸無漏法、無記有漏法，或者善和不善的有漏法已經被斷除，或者異熟果已經先成熟，那麼這些都可稱為無異熟法。
此外，臨終時的最後一念心是異熟法。如果結生相續（投胎）的無間之心也是異熟。從此之後，所有一切自性住心（自然而然存在的心）都是異熟，除了善和染污的心，以及除了加行無記心（通過努力產生的無記心）。其餘的都可稱為自性住心。如果心已經離欲，但仍然隨順流轉，除了下地（欲界）的善心以及加行無記心，應當知道此心也是異熟。而且，這種異熟在一切處，都應當說是無覆無記（不覆蓋真理且非善非惡）。如果從一切種子異熟（由一切業的種子成熟所生），除了那些已經斷除或尚未獲得的法，其餘由自身種子為因所生的，無論是善、不善或無記，所有這些都應當被稱為異熟生法。
再者，在一切處，最後死亡的心，以及隨後的第一、第二相續心，在三界（欲界、色界、無色界）中……
【English Translation】 English version: If it is said that contact, intention, and consciousness cannot nourish the roots and the great elements, then the remaining contact and even consciousness should each be judged according to the fourfold possibilities.
Furthermore, one should understand what is 'vipāka-dharma' (resultant dharma), 'vipāka-dharma', and 'vipākaja-dharma' (dharma born of resultant dharma). Briefly, 'vipāka-dharma' refers to 'āsrava' (defilements, outflows) and 'sāsrava' (with defilements). These defilements and dharmas with defilements must be potent, undamaged, and their effects not yet exhausted to be called 'vipāka-dharma'. Among the defilements, unwholesome ones are called potent, while obscured indeterminate ones are called impotent. Among the dharmas with defilements, wholesome and unwholesome ones are called potent, and the rest are called impotent. If defilements and dharmas with defilements are severed by mundane or supramundane paths of detachment, they are called damaged. The opposite is called undamaged. If the resultant fruit of the past has already matured, it is called exhausted, because the resultant fruit has passed and no longer exists. If the future will produce a resultant fruit, or if the resultant fruit is currently manifesting, it is called unexhausted. Due to these differences, defilements and dharmas with defilements, if their corresponding wholesome or unwholesome karma has not been counteracted and severed, and their resultant fruit has not yet matured, can be called 'vipāka-dharma'. If the 'anāsrava-dharmas' (dharma without outflows), indeterminate dharmas with outflows, or wholesome and unwholesome dharmas with outflows have been severed, or if the resultant fruit has already matured, then these can all be called 'avipakā-dharma' (dharma without resultant).
Moreover, the last thought at the time of death is 'vipāka-dharma'. If the uninterrupted thought of rebirth is also 'vipāka'. From then on, all 'svabhāva-sthita-citta' (naturally abiding mind) are 'vipāka', except for wholesome and defiled minds, and except for 'prayoga-avyākrta-citta' (indeterminate mind arising from effort). The rest can be called 'svabhāva-sthita-citta'. If the mind has detached from desire but still flows along, except for the wholesome mind of the lower realm (desire realm) and 'prayoga-avyākrta-citta', know that this mind is also 'vipāka'. Moreover, this 'vipāka', in all places, should be said to be only 'anāvrta-avyākrta' (uncovered and indeterminate). If from all 'bīja-vipāka' (seed resultant), except for those dharmas that have been severed or not yet attained, the rest born from their own seeds as cause, whether wholesome, unwholesome, or indeterminate, all these should be called 'vipākaja-dharma'.
Furthermore, in all places, the last dying mind, and the subsequent first and second continuous minds, in the three realms (kāmadhātu, rūpadhātu, arūpadhātu)...
中當知唯有非苦樂受。除初相續心。應知此受於一切處異熟所攝。余苦樂受應知皆是異熟所生。如其種子異熟所攝。即隨此因此緣為因緣故。從異熟生生那落迦諸有情類。異熟無間有異熟生。苦憂相續如生那落迦如是。若生一分餓鬼及傍生中。當知亦爾。若生人中及欲界天諸有情類。無有決定異熟。無間或時苦憂。或時樂喜。或時唯有不苦不樂受相續生。若生初二靜慮異熟。無間唯異熟生喜受相續。若生第三靜慮。唯異熟生樂受相續。若生第四靜慮已上。唯有異熟不苦不樂受。是故當知即此受于彼名異熟生廣大喜樂所攝受故。彼諸善業不苦不樂正現前時。亦名可愛異熟。與此相違當知名不可愛異熟。
複次白白異熟業所得無覆無記異熟果。一向可愛受。種子所攝受故。當知一向可愛一向可意。黑黑異熟業當知與此相違。黑白俱異熟業。二種種子所隨逐故。所得異熟果當知亦有二種異熟生受。又黑白業由生類差別建立。謂於是處黑白俱有。即此處業總立黑白。又由事差別建立。謂如有一隨於一事於一時間起利益心而現在前。即於此事復於一時不利益心而現在前。或奪他物而行惠施。如是當知由事差別之所建立。又由自性建立如是黑白俱業。謂如有一隨於一所許作利益。即由余事復于其所作不利益。譬如有一于極暴
【現代漢語翻譯】 現代漢語譯本：由此應當知道，只有非苦樂受（既非痛苦也非快樂的感受）才是異熟所攝（由業力成熟所包含的）。除了最初相續的心識之外，應當知道這種感受在一切處都是異熟所攝。其餘的苦受和樂受，應當知道都是異熟所生（由業力成熟而產生）。如同它們的種子被異熟所攝一樣，就隨著這種因和緣為因緣的緣故，從異熟生出。生在那落迦（地獄）的各類有情眾生，異熟果報無間斷地產生，苦和憂的相續就像生在那落迦一樣。如果生在一部分的餓鬼和傍生（畜生）中，應當知道也是這樣。如果生在人中和欲界天的各類有情眾生中，就沒有決定的異熟果報。無間斷地，有時是苦和憂，有時是樂和喜，有時只有不苦不樂的感受相續產生。如果生在初禪和二禪的異熟果報中，無間斷地只有異熟所生的喜受相續。如果生在第三禪，只有異熟所生的樂受相續。如果生在第四禪以上，只有異熟的不苦不樂受。因此應當知道，就是這種感受，因為在那些地方被異熟所生的廣大喜樂所攝受的緣故。那些善業不苦不樂地正現前的時候，也叫做可愛異熟。與此相反的，應當知道叫做不可愛異熟。 再次說明，由白業（善業）的白異熟業（善業成熟的業）所得到的無覆無記（非善非惡，不覆蓋善根也不導致惡果）的異熟果，一向是可愛的感受，被種子所攝受的緣故，應當知道一向是可愛一向是可意的。黑黑異熟業（惡業成熟的業），應當知道與此相反。黑白俱異熟業（善惡混合的業），因為兩種種子所隨逐的緣故，所得到的異熟果，應當知道也有兩種異熟所生的感受。還有，黑白業由生類（生命種類）的差別而建立。說在某個地方黑白業都有，就是這個地方的業總的來說是黑白的。又由事的差別而建立。比如有的人隨著一件事，在一個時間生起利益他人的心而現在前，就在這件事上又在一個時間生起不利益他人的心而現在前，或者奪取他人的財物而又行惠施。像這樣應當知道是由事的差別所建立的。又由自性建立這樣的黑白俱業。比如有的人隨著一個所許諾的利益去做，就因為其他的事情又對那個人做不利益的事情。譬如有一個人對於極其暴
【English Translation】 English version: Hence it should be known that only the feeling of neither-suffering-nor-pleasure is included in Vipāka (result of actions). Except for the initial stream of consciousness, it should be known that this feeling is included in Vipāka in all places. The remaining feelings of suffering and pleasure, it should be known, are all born from Vipāka. Just as their seeds are included in Vipāka, so it is due to this cause and condition as the cause and condition, they are born from Vipāka. For sentient beings born in Naraka (hell), the results of Vipāka arise without interruption, and the continuity of suffering and sorrow is like being born in Naraka. If born in a portion of Pretas (hungry ghosts) and Tiryagyoni (animals), it should be known that it is also like this. If born among humans and sentient beings in the desire realm heavens, there is no definite Vipāka. Without interruption, sometimes there is suffering and sorrow, sometimes there is pleasure and joy, and sometimes only the feeling of neither-suffering-nor-pleasure arises continuously. If born in the Vipāka of the first two Dhyanas (meditative states), without interruption, only the feeling of joy born from Vipāka continues. If born in the third Dhyana, only the feeling of pleasure born from Vipāka continues. If born in the fourth Dhyana and above, there is only the feeling of neither-suffering-nor-pleasure from Vipāka. Therefore, it should be known that it is this feeling that, in those places, is included in the vast joy and pleasure born from Vipāka. When those virtuous deeds are present without suffering or pleasure, they are also called 'lovable Vipāka'. The opposite of this should be known as 'unlovable Vipāka'. Furthermore, the result of the indeterminate (neither good nor bad) Vipāka obtained from white (good) karma's white Vipāka karma (karma that has matured), is always a lovable feeling. Because it is included in the seed, it should be known that it is always lovable and always agreeable. Black (bad) karma's black Vipāka karma, it should be known, is the opposite of this. Mixed black and white Vipāka karma, because it is accompanied by two kinds of seeds, the resulting Vipāka fruit, it should be known, also has two kinds of feelings born from Vipāka. Moreover, black and white karma are established by the difference in Gati (realm of existence). That is, where both black and white karma exist, the karma in that place is generally considered black and white. It is also established by the difference in actions. For example, someone, with regard to one matter, at one time generates a mind of benefiting others and it is present, and then with regard to the same matter, at another time generates a mind of not benefiting others and it is present, or takes away others' possessions and then gives alms. It should be known that it is established by the difference in actions. It is also established by nature as such mixed black and white karma. For example, someone, with regard to a promised benefit, does it, and then due to other matters, does something not beneficial to that person. For example, someone towards an extremely vio
虐作惡人所。發生瞋恚俱行之思。不喜彼惡。當知此思瞋俱行故。墮黑分中。不喜樂彼惡俱行故。墮白分中。是故此業說名黑白。如是所餘種類亦爾。
複次若善不善無記諸法所有種子未被損害。彼一切法皆由能生生起因故。名有因法。又先所作諸業煩惱。於三界中異熟果熟。此異熟果由業煩惱引發因故。名有因法。又由三處正現在前引發因故。生胎生中。當知此亦名有因法。濕和合故生濕生中。卵㲉藏故生卵㲉中。當知亦爾。又六識身以從眼色乃至意法。為增上緣同事因故。名有因法。又有俱生諸心心所。互為展轉同事因故。名有因法。又不善法由近惡友聞非正法不正思惟。引發因故。名有因法。當知與此相違三種引發因故。一切善法名有因法。又染污住生邪精進。無果劬勞生憂苦住。彼由引發因故名有因法。又不染污住生正精進。有果劬勞生喜樂住。彼由引發因故名有因法。又世間道趣于離欲。及能引發靜慮無色。彼由引發因故名有因法。又現法中靜慮無色等至為依。如其所應往生上地。彼由引發因故名有因法。又世間法引出世法。彼由引發因故名有因法。又出世法聖道所攝能證涅槃。彼證涅槃由引發因故。名有因法。由如是等所說諸相。當知建立有因諸法。
複次此中能生生起因法。彼由各別等流
【現代漢語翻譯】 現代漢語譯本：如果有人對作惡之人產生伴隨著嗔恚的想法，並且不喜歡他的惡行，那麼要知道，這種想法因為伴隨著嗔恚，所以屬於黑業的一部分；因為不喜歡並且不樂於他的惡行，所以屬於白業的一部分。因此，這種行為被稱為黑白業。其他類似的情況也是如此。
此外，如果善、不善、無記等諸法的種子沒有被損害，那麼所有這些法都因為具有能夠產生它們的生起因，所以被稱為『有因法』。另外，先前所造的諸業和煩惱，在三界中成熟產生異熟果報，這種異熟果報因為有業和煩惱的引發因，所以被稱為『有因法』。又因為有三種情況正確地出現在面前作為引發因，所以會出生在胎生中，要知道這也稱為『有因法』。因為濕氣和合的緣故，會出生在濕生中。因為卵殼包裹的緣故，會出生在卵生中，要知道也是如此。另外，六識身以眼和色，乃至意和法，作為增上緣和同事因，所以被稱為『有因法』。還有，同時生起的心和心所，互相作為展轉的同事因，所以被稱為『有因法』。另外，不善法因為親近惡友、聽聞不正法、不正思惟的引發因，所以被稱為『有因法』。要知道與此相反的三種引發因，一切善法因此被稱為『有因法』。另外，染污的安住狀態產生邪精進，無果的勤勞產生憂苦的安住狀態，它們因為引發因，所以被稱為『有因法』。另外，不染污的安住狀態產生正精進，有果的勤勞產生喜樂的安住狀態，它們因為引發因，所以被稱為『有因法』。另外，世間道趨向于離欲，並且能夠引發靜慮（dhyana，禪定）和無色定（arupa-samapatti，無色界禪定），它們因為引發因，所以被稱為『有因法』。另外，在現世中以靜慮、無色等至為基礎，根據情況往生到更高的境界，它們因為引發因，所以被稱為『有因法』。另外，世間法引導出世間法，它們因為引發因，所以被稱為『有因法』。另外，出世間法被聖道所攝，能夠證得涅槃（Nirvana，寂滅），證得涅槃因為引發因，所以被稱為『有因法』。通過以上所說的各種現象，應當知道建立了有因的諸法。
此外，這裡所說的能生生起因法，它們由各自的等流（nisyanda，等流果）
【English Translation】 English version: If someone harbors thoughts accompanied by hatred towards a wrongdoer, and dislikes their evil deeds, know that this thought, because it is accompanied by hatred, belongs to the black karma category; because they dislike and do not rejoice in their evil deeds, it belongs to the white karma category. Therefore, this action is called black and white karma. The remaining similar cases are also like this.
Furthermore, if the seeds of all dharmas, whether good, unwholesome, or neutral, have not been damaged, then all these dharmas are called 'dharmas with causes' because they have the productive cause that can generate them. Also, the previously created karmas and afflictions mature into different kinds of results in the three realms. These different kinds of results are called 'dharmas with causes' because they have the originating cause of karma and afflictions. Moreover, because three conditions correctly appear before one as the originating cause, one is born in the womb-born state. Know that this is also called 'dharma with causes'. Because of the combination of moisture, one is born in the moisture-born state. Because of being enclosed in an eggshell, one is born in the egg-born state. Know that it is also like this. Furthermore, the six consciousnesses, taking eye and form, and even mind and dharma, as the dominant condition and the cooperative cause, are called 'dharmas with causes'. Also, the simultaneously arising mind and mental factors, mutually acting as the cooperative cause, are called 'dharmas with causes'. Furthermore, unwholesome dharmas, because of the originating cause of associating with bad friends, hearing wrong teachings, and wrong thinking, are called 'dharmas with causes'. Know that the opposite three originating causes make all wholesome dharmas called 'dharmas with causes'. Furthermore, the defiled abiding state generates wrong diligence, and fruitless labor generates the abiding state of sorrow and suffering. They are called 'dharmas with causes' because of the originating cause. Furthermore, the undefiled abiding state generates right diligence, and fruitful labor generates the abiding state of joy and happiness. They are called 'dharmas with causes' because of the originating cause. Furthermore, the worldly path leads to detachment from desire, and can generate dhyana (靜慮，meditative absorption) and arupa-samapatti (無色定，formless attainments). They are called 'dharmas with causes' because of the originating cause. Furthermore, in the present life, relying on dhyana, arupa-samapatti, etc., one is reborn in higher realms according to the situation. They are called 'dharmas with causes' because of the originating cause. Furthermore, worldly dharmas lead to supramundane dharmas. They are called 'dharmas with causes' because of the originating cause. Furthermore, supramundane dharmas, included in the Noble Path, can realize Nirvana (涅槃，liberation). Realizing Nirvana is called 'dharmas with causes' because of the originating cause. Through the various phenomena mentioned above, it should be known that dharmas with causes are established.
Furthermore, the productive cause mentioned here, they are due to their respective nisyanda (等流，result of outflow)
果故。名有果法。若諸後有業及煩惱。彼由各別異熟果故。名有果法。若有三處正現在前。若濕和合正現在前。若卵㲉藏。若眼色等。若彼俱生諸心心所。若近惡友等。若近善友等。二種三法如是一切。皆由各別增上果故。名有果法。若現法中由染污住生邪精進。無果劬勞生憂苦住。若現法中不染污住生正精進。有果劬勞生喜樂住。如是一切皆由各別士用果故。名有果法。若趣世間離欲生道。彼由離系增上果故。名有果法。又能引出世間之道。及能證涅槃出世聖道。彼由離系增上果故。名有果法。謂由究竟離系果故。名有果法。若世間道非由究竟離系果故。名有果法。當知是名二道差別。由如是等所說相故。當知建立有果諸法差別之相。謂隨所應。立等流果。若異熟果。若增上果。若士用果。若離系果。與此相違應知建立非有因法非有果法。
複次緣生法者。謂無主宰無作者法。如前意地抉擇緣起善巧中已廣分別。
複次略由五因當知建立內法差別。由此因故說名為內。何等為五。謂假名故。妄執故。增上故。攝受種子故。事故。若於是處假想建立如是種類。謂立為我或立有情。彼如是名如是生類。廣說乃至如是壽量。如是名為由假名故說名內法。若於是處妄起如是種類執著。謂計為我或起我慢。如是名
【現代漢語翻譯】 現代漢語譯本：果和因。名為『有果法』。如果存在後有的業和煩惱，它們由於各自不同的異熟果（Vipāka-phala，由業力成熟而產生的果報）的緣故，被稱為『有果法』。如果存在三種處所正在顯現，如果濕氣和合正在顯現，如果存在卵生的處所，如果存在眼和色等，如果存在與它們同時生起的心和心所，如果親近惡友等，如果親近善友等，這兩種三法，像這樣的一切，都由於各自不同的增上果（Adhipati-phala，通過影響和支援其他法的力量而產生的果）的緣故，被稱為『有果法』。如果在現世中，由於染污的安住而生起邪精進，產生沒有結果的勤勞，產生憂愁和痛苦的安住；如果在現世中，不由於染污的安住而生起正精進，產生有結果的勤勞，產生喜悅和快樂的安住；像這樣的一切，都由於各自不同的士用果（Purusakara-phala，由個人的努力和行為產生的果）的緣故，被稱為『有果法』。如果趨向世間的離欲生道，它由於離系增上果（Visamyoga-adhipati-phala，通過斷除煩惱的束縛而產生的果）的緣故，被稱為『有果法』。又能夠引導出生世間的道，以及能夠證得涅槃的出世聖道，它們由於離系增上果的緣故，被稱為『有果法』。這是說由於究竟的離系果的緣故，被稱為『有果法』。如果世間道不是由於究竟的離系果的緣故，被稱為『有果法』。應當知道這是兩種道的差別。由於像這樣等所說的相狀的緣故，應當知道建立有果諸法的差別之相。就是說，根據所應，建立等流果（Nisyanda-phala，與因相似的果）、異熟果、增上果、士用果、離系果。與此相反，應當知道建立非有因法和非有果法。 再次，緣生法是指沒有主宰、沒有作者的法。如前面在『意地抉擇緣起善巧』中已經廣泛地分別說明。 再次，簡略地通過五種原因，應當知道建立內法的差別。由於這些原因的緣故，說名為『內』。哪五種呢？就是假名故、妄執故、增上故、攝受種子故、事故。如果在某個地方，假想地建立這樣的種類，就是說，建立為我或者建立有情，他們像這樣的名稱，像這樣的生類，廣說乃至像這樣的壽命量，像這樣名為由於假名故，說名內法。如果在某個地方，虛妄地生起像這樣的種類執著，就是說，計度為我或者生起我慢，像這樣名為
【English Translation】 English version: Cause and Effect. It is called 'Phala-dharma' (Law of Result). If there are karmas and afflictions that lead to future existence, they are called 'Phala-dharma' because of their respective Vipāka-phala (result of maturation, the fruition arising from karmic actions). If there are three places presently manifesting, if moisture and combination are presently manifesting, if there is a place for egg-birth, if there are eye and form, etc., if there are mind and mental factors arising simultaneously with them, if there is association with bad friends, etc., if there is association with good friends, etc., these two kinds of three dharmas, all such things, are called 'Phala-dharma' because of their respective Adhipati-phala (dominant result, the fruition arising through the power of influence and support of other dharmas). If, in the present life, due to defiled abiding, wrong effort arises, producing fruitless labor, producing sorrowful and painful abiding; if, in the present life, not due to defiled abiding, right effort arises, producing fruitful labor, producing joyful and happy abiding; all such things are called 'Phala-dharma' because of their respective Purusakara-phala (result of personal effort, the fruition arising from individual exertion and action). If one is heading towards the path of detachment from desire in the world, it is called 'Phala-dharma' because of its Visamyoga-adhipati-phala (dominant result of detachment, the fruition arising through the severance of afflictions). Furthermore, the path that can lead to the arising of the supramundane, and the supramundane noble path that can realize Nirvana, they are called 'Phala-dharma' because of their Visamyoga-adhipati-phala. That is to say, it is called 'Phala-dharma' because of the ultimate Visamyoga-phala (result of detachment). If the worldly path is not due to the ultimate Visamyoga-phala, it is called 'Phala-dharma'. It should be known that this is the difference between the two paths. Due to the characteristics described in this way, it should be known that the characteristics of the differences of Phala-dharmas are established. That is to say, according to what is appropriate, establish Nisyanda-phala (result of outflow, the fruition similar to the cause), Vipāka-phala, Adhipati-phala, Purusakara-phala, and Visamyoga-phala. Contrary to this, it should be known to establish non-causal dharmas and non-resultant dharmas. Furthermore, dependent arising (Pratītyasamutpāda) refers to dharmas without a ruler or creator. As has been extensively explained in the previous 'Skillful Discrimination of Dependent Arising in the Mental Sphere'. Furthermore, briefly, through five causes, the differences of internal dharmas should be known. Because of these causes, they are called 'internal'. What are the five? They are: due to nominal designation, due to deluded clinging, due to dominance, due to the reception of seeds, and due to events. If in a certain place, such a category is hypothetically established, that is, established as self or established as sentient being, their names, their types of birth, broadly speaking, even their lifespan, are named as internal dharmas due to nominal designation. If in a certain place, such a category of clinging arises falsely, that is, considering it as self or giving rise to self-conceit, such is named as
為由妄執故說名內法。若由此法增上力故。外色聲等處差別生為所受用。如是名為由增上故說名內法。若能攝受善不善無記諸法種子。如是名為攝受種子故說名內法。若五種清凈色若心意識。如是名為由事故說名內法。又有假名建立余法為內可得。何以故。于內可得外處所攝亦名內故。
複次應知五蘊名色所攝。所以者何。由彼彼處增長可得。手塊等觸即便變壞。是故色蘊說名為色。其餘四蘊由種種名施設勢力。由種種名施設為依。多分于其彼彼所緣流轉趣向。是故如是四無色蘊說之為名。
複次略由五相建立執受諸法差別。何等為五。謂初唯色說名執受。當知此言遮心心所等。彼非執受故。又於色中所有內根。根所依屬說名執受。當知此言遮外不屬根色。彼非執受故。又心心所任持不捨說名執受。當知此言遮依屬根發毛爪等。及遮死後所有內身。彼非執受故。又執受色由四因緣之所變異故。名執受。何等為四。一由外色所逼觸故。二由內界相違平等所引發故。三由貪瞋等諸煩惱纏多現行故。四由審慮所緣境故。謂由外色能損惱者。現前逼惱有執受色。即便生苦生悲生惱。若有外色能饒益者。現前觸對有執受色。即便生樂安隱饒益。若有內界更互相違。便生苦惱。彼若平等安樂攝受。又若貪等煩惱所惱。
【現代漢語翻譯】 現代漢語譯本：因為虛妄執著的緣故，稱之為『內法』（antah-dharma，內在的法）。如果由於這種法的增上力量，外在的色、聲等處所的差別產生，成為所受用之物，這就叫做由於增上力的緣故稱之為『內法』。如果能夠攝受善、不善、無記等諸法種子，這就叫做攝受種子而稱之為『內法』。如果是五種清凈色或者心意識，這就叫做由於事故而稱之為『內法』。還有假名安立，其餘的法作為內在可以獲得。為什麼呢？因為在內在可以獲得的外處所攝的也叫做『內』的緣故。
其次，應當知道五蘊（panca-skandha，構成個體存在的五種要素：色、受、想、行、識）被『名色』（nama-rupa，精神現象和物質現象）所包含。為什麼這樣說呢？因為在各個處所增長可以獲得。手、塊等觸覺立即變壞，所以色蘊（rupa-skandha，物質的聚集）被稱為『色』。其餘四蘊（受、想、行、識）由種種名稱施設力量，由種種名稱施設作為所依，大部分在各個所緣境中流轉趣向，所以這四種無色蘊被稱為『名』。
其次，簡略地由五種相建立執受（upadana，執取）諸法的差別。哪五種呢？第一，唯有色（rupa，物質）被稱為執受。應當知道這句話是爲了遮止心、心所（citta-caitta，心和心所法）等，因為它們不是執受。又在色中所有的內根（ayatana，感覺器官），根所依屬的被稱為執受。應當知道這句話是爲了遮止外在不屬於根的色，因為它們不是執受。又心、心所任持不捨的被稱為執受。應當知道這句話是爲了遮止依屬於根的發毛爪等，以及遮止死後所有的內身，因為它們不是執受。又執受色由於四種因緣的變異，所以名為執受。哪四種呢？一，由於外色所逼觸的緣故；二，由於內在界（dhatu，構成要素）相違平等所引發的緣故；三，由於貪瞋等諸煩惱纏繞多現行的緣故；四，由於審慮所緣境的緣故。就是說，由於外色能夠損害惱亂的，現前逼惱有執受色，就會產生苦、產生悲、產生惱。如果有外色能夠饒益的，現前觸對有執受色，就會產生樂、安穩、饒益。如果有內在界互相違背，便產生苦惱。它們如果平等，就安樂攝受。又如果被貪等煩惱所惱。
【English Translation】 English version: Because of deluded clinging, it is called 'inner dharma' (antah-dharma, internal dharma). If, due to the increasing power of this dharma, differences in external objects such as form and sound arise, becoming objects of experience, this is called 'inner dharma' because of its increasing power. If it can gather the seeds of wholesome, unwholesome, and neutral dharmas, this is called 'inner dharma' because it gathers seeds. If it is the five pure forms or mind and consciousness, this is called 'inner dharma' because of the event. Furthermore, there is a provisional establishment where other dharmas are obtainable as internal. Why? Because what is gathered in the external realm that is obtainable internally is also called 'inner'.
Furthermore, it should be known that the five skandhas (panca-skandha, the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness) are included in 'nama-rupa' (name and form, mental and physical phenomena). Why is this so? Because growth can be obtained in various places. The touch of hands, lumps, etc., immediately changes and decays, therefore the form skandha (rupa-skandha, the aggregate of matter) is called 'form'. The remaining four skandhas (feeling, perception, mental formations, and consciousness) derive their power from the establishment of various names, and rely on the establishment of various names. They mostly flow and tend towards their respective objects, therefore these four formless skandhas are called 'name'.
Furthermore, the differences in the dharmas of clinging (upadana, grasping) are briefly established by five aspects. What are the five? First, only form (rupa, matter) is called clinging. It should be known that this statement is to exclude mind, mental factors (citta-caitta, mind and mental factors), etc., because they are not clinging. Also, among forms, the internal sense bases (ayatana, sense organs) and what the sense bases depend on are called clinging. It should be known that this statement is to exclude external forms that do not belong to the sense bases, because they are not clinging. Also, what the mind and mental factors uphold and do not abandon is called clinging. It should be known that this statement is to exclude hair, nails, etc., that depend on the sense bases, as well as the internal body after death, because they are not clinging. Furthermore, clinging form changes due to four causes, therefore it is called clinging. What are the four? One, due to being pressed and touched by external forms; two, due to the arising from the opposition and equality of the internal elements (dhatu, elements); three, due to the frequent manifestation of afflictions such as greed and hatred; four, due to contemplating the object of thought. That is, if external forms can harm and disturb, and they presently press and disturb the clinging form, then suffering, sorrow, and distress arise. If external forms can benefit, and they presently touch the clinging form, then joy, peace, and benefit arise. If internal elements oppose each other, then suffering and distress arise. If they are equal, then peace and acceptance arise. Also, if afflicted by afflictions such as greed.
即便生苦憤發熾然。又邪審慮所緣境故。或正審慮所緣境故。便起輕安喜樂攝受。又為損害或為饒益。故名變異。如是若色若內若心心所任持不捨。若如是緣令成變異。是名執受諸法差別。與此相違當知是名非執受法。
複次若四大種及彼所造。當知唯此名有色法。問如四大種由自種子方得生起。造色亦爾。何故說言諸所造色大種所造。答若諸色根及心中有諸大種種子隨逐。即有造色種子隨逐。若諸大種所有種子能生果時。爾時必定能隨逐彼造色種子亦生自果。故說造色大種所造。隨逐色根大種種子名有方所。隨無色根大種種子名無方所。又諸大種略有二種。一唯界所攝。二能作自業。唯界所攝者。謂諸大種所有種子。能作自業者。謂從自種子所生大種。又諸大種與所造色。俱時而有互不相離。由彼種類因所成故。如一味團更相涉入遍一切處。非如麨稻末尼等聚。又於一向堅色聚中。唯有地界能作業用。若於欲界亦有色香味界作業。於色界中但有色界能作業用。余水火風及與聲界。唯有種子之所隨逐。更待異緣方能作業。如是於水火風名想聚中。如其所應次第亦爾。內色聚中一切地等諸界作業皆具可得。謂發毛等種種差別。廣說如經。當知于外得有各別地等諸聚。彼若值遇如是如是眾緣差別。即便能作如是如是
【現代漢語翻譯】 現代漢語譯本 即便在生命中感受到痛苦和強烈的憤怒，並且由於錯誤的審視所緣境，或者正確的審視所緣境，就會生起輕安、喜樂並接受它。又因為可能帶來損害或利益，所以稱為變異。像這樣，無論是色法，還是內在的感受，還是心和心所（Citta-caitta，心和心所法），都持續不斷地保持著，如果像這樣因緣和合導致變異，這就是所謂的執受諸法的差別。與此相反，就應該知道這是非執受法。
其次，四大種（Mahābhūta，地、水、火、風）以及由它們所造的色法，應當知道只有這些才被稱為有色法。問：如果四大種由其自身的種子才能生起，造色也是如此，為什麼說諸所造色是由大種所造呢？答：如果諸色根以及心中有諸大種的種子隨逐，那麼就有造色的種子隨逐。如果諸大種的所有種子能夠產生結果時，那時必定能夠隨逐那些造色的種子也產生自己的結果。所以說造色是由大種所造。隨逐色根的大種種子稱為有方所，隨逐無色根的大種種子稱為無方所。另外，諸大種略有二種：一是唯界所攝，二是能作自業。唯界所攝的，是指諸大種的所有種子。能作自業的，是指從自身種子所生的大種。另外，諸大種與所造色，同時存在，互相不分離，由於它們是同一種類的因所成就的。就像一個味道的團塊，互相滲透，遍及一切處，不像麥粉、稻米、末尼（Maṇi，寶珠）等物的聚集。又在完全是堅硬顏色的聚集中，只有地界（Pṛthivī-dhātu，地元素）能夠作業用。如果在欲界（Kāmadhātu，欲界）也有色、香、味界作業。在中只有能作業用。其餘的水、火、風以及聲界，只有種子隨逐，更待其他的因緣才能作業。像這樣，在水、火、風、名想的聚集中，也應該按照相應的順序理解。內色聚中，一切地等諸界作業都具備，比如頭髮等種種差別，詳細的解說如經中所說。應當知道在外可以有各自不同的地等諸聚，它們如果遇到這樣這樣的眾緣差別，就能產生這樣這樣的結果。
【English Translation】 English version Even when experiencing suffering and intense anger in life, and due to wrongly examining the object of focus, or rightly examining the object of focus, one will generate ease, joy, and acceptance. Furthermore, because it may bring harm or benefit, it is called change. Like this, whether it is form, or internal feelings, or the mind and mental factors (Citta-caitta), they continuously maintain themselves. If such conditions lead to change, this is what is called the distinction of grasping phenomena. Contrary to this, one should know that this is non-grasping phenomena.
Furthermore, the four great elements (Mahābhūta: earth, water, fire, wind) and the forms created by them, it should be known that only these are called forms. Question: If the four great elements can only arise from their own seeds, and so are the created forms, why is it said that the created forms are created by the great elements? Answer: If the seeds of the great elements follow the sense faculties and the mind, then the seeds of the created forms will also follow. If all the seeds of the great elements are able to produce results, then they will certainly be able to follow those seeds of the created forms and also produce their own results. Therefore, it is said that the created forms are created by the great elements. The seeds of the great elements that follow the sense faculties are called having a location, and the seeds of the great elements that follow the non-sense faculties are called having no location. In addition, the great elements are roughly of two types: one is only included in the element, and the other is able to perform its own function. The one that is only included in the element refers to all the seeds of the great elements. The one that is able to perform its own function refers to the great elements that are born from their own seeds. In addition, the great elements and the created forms exist simultaneously and are inseparable from each other, because they are accomplished by the same kind of cause. Like a lump of one flavor, they penetrate each other and pervade everywhere, unlike the gathering of wheat flour, rice, or Mani (jewel) and other things. Furthermore, in a completely solid color cluster, only the earth element (Pṛthivī-dhātu) can perform its function. If in the desire realm (Kāmadhātu) there are also color, smell, and taste elements performing their functions. In **, only ** can perform its function. The remaining water, fire, wind, and sound elements only have seeds following them, and they need other conditions to perform their functions. Like this, in the clusters of water, fire, wind, and name-thought, one should also understand in the corresponding order. In the internal form cluster, all the functions of the earth and other elements are available, such as the various differences in hair, etc. Detailed explanations are as described in the scriptures. It should be known that outside there can be separate clusters of earth and other elements, and if they encounter such and such differences in conditions, they can produce such and such results.
果法生因。譬如善巧鉆彼干木即便生火。又如白镴鉛錫金銀等物融消即流。複次如五識身相應地說觸處所攝澀滑等性。當知皆是大種差別。隨諸大種如是品類分位差別。如其所應於四大種。假名施設澀滑等性。是故當知皆是假有。問如世尊言觸謂外處若四大種若四大種所造有色無見有對。何密意耶。答此諸大種當知能生二種造色。一自類差別。二異類差別。自類差別造色者。謂諸大種造澀滑等。由如是因如是緣故。此諸大種各各差別變異而生。于彼假說澀滑性等種種差別。異類差別造色者。謂眼耳等五內色處四。外色處法處一分。唯除觸處。世尊依彼自類差別所造色故。說如是言。若四大種所造。問世尊說有無見無對色。當言何等大種所造。答若彼定心思惟欲界有色諸法。影像生起。當言欲界大種所造。若彼定心思惟色界有色諸法。影像生起。當言色界大種所造。於此大種所造色法。余抉擇文更不復現。
複次云何有法。謂一切世間法說名有法。問阿羅漢等世間善法。是世間故則有所攝。以何因緣說名無漏。答墮三有故名有所攝。諸漏隨眠永解脫故說名無漏。問如世尊言云何有漏法。謂意世間法世間意識世間。此何密意。答世尊依彼不斷應斷世間意法及與意識。說如是言。此中世尊說多種有。謂欲有色有無色有
【現代漢語翻譯】 現代漢語譯本 果法生因（從結果的法產生原因）。譬如善於技巧的人鉆木取火，就能生出火來。又如白镴（bái là，一種錫鉛合金），鉛，錫，金，銀等物，融化后就會流動。再次，比如五識身（眼識、耳識、鼻識、舌識、身識）相應地說，觸處（chù chù，感覺的處所）所包含的澀滑等性質，應當知道都是大種（四大元素：地、水、火、風）的差別。隨著各種大種的品類和分位差別，相應地對四大種，假名安立澀滑等性質。所以應當知道這些都是假有的。 問：如世尊所說，『觸謂外處，若四大種，若四大種所造有色無見有對。』這是什麼密意呢？答：這些大種應當知道能生兩種造色（zào sè，由四大元素所產生的物質現象）：一種是自類差別，一種是異類差別。自類差別造色，是指諸大種造澀滑等。由於這樣的因，這樣的緣故，這些大種各自差別變異而生，對於這些差別變異，假說澀滑性等種種差別。異類差別造色，是指眼耳等五內色處（wǔ nèi sè chù，五種內在的色處，即眼、耳、鼻、舌、身）和四外色處（sì wài sè chù，四種外在的色處，即色、聲、香、味）以及法處（fǎ chù，意識的對象）的一部分，唯獨除了觸處。世尊依據自類差別所造的色，所以這樣說：『若四大種所造』。 問：世尊說有無見無對色（wú jiàn wú duì sè，不可見且無對礙的色），應當說是哪種大種所造呢？答：如果通過禪定心思惟欲界（yù jiè，眾生有情慾的世界）有色的諸法，影像生起，應當說是欲界大種所造。如果通過禪定心思惟（此處原文缺失，應為色界或無色界）有色的諸法，影像生起，應當說是大種所造。對於這種大種所造的色法，其餘的抉擇文就不再重複出現了。 再次，什麼是有法（yǒu fǎ，存在的事物）呢？是指一切世間法（shì jiān fǎ，世俗的法）都叫做有法。問：阿羅漢（ā luó hàn，斷盡煩惱，證得解脫的聖者）等世間善法，因為是世間法，所以屬於有所攝（yǒu suǒ shè，被包含在有之中）。以什麼因緣說他們是無漏（wú lòu，沒有煩惱）呢？答：因為墮入三有（sān yǒu，欲有、色有、無色有），所以屬於有所攝。因為諸漏（zhū lòu，煩惱）和隨眠（suí mián，潛在的煩惱）永遠解脫了，所以叫做無漏。 問：如世尊所說，『什麼是有漏法（yǒu lòu fǎ，有煩惱的法）？是指意世間法（yì shì jiān fǎ，意識的世間法），世間意識（shì jiān yì shí，世俗的意識）世間。』這是什麼密意呢？答：世尊依據那些不斷應斷的世間意法以及意識，這樣說的。這裡世尊說了多種有，即欲有、色有、無色有。
【English Translation】 English version The result-dharma arises from a cause. For example, a skilled person drilling dry wood can produce fire. Also, substances like pewter (bái là, a tin-lead alloy), lead, tin, gold, and silver, when melted, will flow. Furthermore, concerning the five consciousnesses, the tangible qualities like roughness and smoothness included in the sense-sphere of touch are all differences of the great elements (mahābhūta, the four great elements: earth, water, fire, and wind). According to the categories and divisions of these great elements, the qualities of roughness and smoothness are nominally assigned to the four great elements. Therefore, know that these are all provisionally existent. Question: As the World-Honored One said, 'Touch refers to the external sense-sphere, whether it is the four great elements or the form created by the four great elements, which is visible, form, and has resistance.' What is the hidden meaning? Answer: These great elements should be known to produce two kinds of created form (rūpa, material phenomena produced by the four elements): one is the difference within their own category, and the other is the difference in other categories. The created form that is the difference within their own category refers to the great elements creating roughness, smoothness, and so on. Due to such causes and conditions, these great elements each arise with different variations, and these variations are nominally called roughness, smoothness, and other differences. The created form that is the difference in other categories refers to the five internal sense-spheres (eye, ear, nose, tongue, body) and the four external sense-spheres (form, sound, smell, taste), and a portion of the dharma-sphere (objects of consciousness), except for the sense-sphere of touch. The World-Honored One spoke in this way based on the form created by the difference within their own category: 'That which is created by the four great elements.' Question: The World-Honored One said there is form that is invisible and without resistance (arūpa, formless). What kind of great element should be said to create it? Answer: If, through meditative concentration, one contemplates the form of the desire realm (kāmadhātu, the realm of desire) and an image arises, it should be said to be created by the great elements of the desire realm. If, through meditative concentration, one contemplates the form of the ** (missing text, should be form realm or formless realm) and an image arises, it should be said to be created by the great elements of the **. For the form created by these great elements, further explanatory texts will not be repeated. Furthermore, what is 'existent dharma' (bhāva, existing things)? It refers to all worldly dharmas (laukika dharma, mundane phenomena) being called 'existent dharma.' Question: Worldly virtuous dharmas such as those of an Arhat (arhat, a liberated being who has extinguished all defilements), because they are worldly dharmas, are included in the 'existent.' By what cause are they said to be 'untainted' (anāsrava, free from defilements)? Answer: Because they fall into the three realms of existence (trayo dhātava, the three realms: desire realm, form realm, and formless realm), they are included in the 'existent.' Because the defilements (kleśa, afflictions) and latent tendencies (anuśaya, dormant afflictions) are permanently liberated, they are called 'untainted.' Question: As the World-Honored One said, 'What are tainted dharmas (sāsrava dharma, dharmas with defilements)? They refer to the mind-world dharma (mano-loka dharma, mental phenomena), the worldly consciousness (laukika vijñāna, mundane consciousness) of the world.' What is the hidden meaning? Answer: The World-Honored One spoke in this way based on the worldly mind-dharma and consciousness that should be abandoned but have not yet been abandoned. Here, the World-Honored One spoke of various kinds of existence, namely, the existence of the desire realm, the existence of the form realm, and the existence of the formless realm.
。彼廣建立如聞所成慧地佛教所應知處。
複次云何有上法。謂除涅槃餘一切法。由五因緣當知涅槃是無上法。何等為五。一集諦寂滅故。二苦諦寂滅故。三離怖畏災橫疾疫大安隱故。四無上現法樂住所緣故。謂無相住故。五常住究竟安義樂義不虛誑故。如是五因非於余處總集可得。唯于涅槃一切可得。是故涅槃名無上法。
複次云何應修法。謂一切善有為法。此中應知略有四修。一得修。二習修。三除去修。四對治修。此中未生善法為欲生故作意修習。是名得修。已生善法令住不忘乃至廣說。是名習修。已生不善法為欲斷故作意修習。名除去修。未生不善法為不生故。于厭患等諸對治門作意修習。名對治修。當知此中從了相作意乃至勝解作意。名厭患對治修。從遠離作意乃至方便究竟作意。名斷對治修。方便究竟果作意。名持對治修。從此已上即此一切七種作意。墮于勝地上地所攝。當知一切名遠分對治修。此四種修一切總說為二種修。謂防護受持修。及作意思惟修。此中修身名防護修。修戒名受持修。若靜慮地作意修。若諦智地作意修。總名作意思惟修。此中初作意脩名為修心。第二作意脩名為修慧。
複次云何過去法。謂因已受盡。自性已滅。無間為緣為生余法。除阿羅漢最後心心所熏習相
【現代漢語翻譯】 現代漢語譯本：他們廣泛地建立起如聽聞正法所成就的智慧之地，這是佛教修行者應當瞭解的地方。
其次，什麼是有上法（有侷限的法）？就是除了涅槃（Nirvana，寂滅）之外的一切法。由於五個原因，應當知道涅槃是無上法（沒有侷限的法）。哪五個原因呢？第一，集諦（Samudaya，苦的根源）寂滅的緣故。第二，苦諦（Dukkha，苦）寂滅的緣故。第三，遠離怖畏、災禍、橫逆、疾病，得到大安穩的緣故。第四，是無上的現法樂住（當下體驗到的快樂的住所）所緣的緣故，也就是無相住（Ananimitta-vihāra，不住于任何表象）的緣故。第五，是常住、究竟安樂、真實不虛妄的緣故。像這樣的五個原因，在其他任何地方都不能全部找到，只有在涅槃中才能全部得到。因此，涅槃被稱為無上法。
其次，什麼是應修法？就是一切善良的有為法（Saṃskṛta-dharma，因緣和合而成的法）。這裡應當知道略有四種修習：一、得修（獲得的修習），二、習修（習慣的修習），三、除去修（去除的修習），四、對治修（對治的修習）。這裡，對於未生的善法，爲了想要生起它而作意修習，這叫做得修。對於已生的善法，使它保持不忘失，乃至廣為增長，這叫做習修。對於已生的不善法，爲了想要斷除它而作意修習，叫做除去修。對於未生的不善法，爲了不讓它生起，對於厭患（感到厭惡）等等各種對治法門作意修習，叫做對治修。應當知道，這裡從了相作意（明白表相的作意）乃至勝解作意（殊勝理解的作意），叫做厭患對治修。從遠離作意（遠離惡行的作意）乃至方便究竟作意（方法究竟的作意），叫做斷對治修。方便究竟果作意（方法究竟的果的作意），叫做持對治修。從此以上，即這全部七種作意，屬於勝地上地所攝，應當知道一切都叫做遠分對治修。這四種修習，總的來說可以歸納為兩種修習：即防護受持修（防護和受持的修習）和作意思惟修（作意和思維的修習）。這裡，修身叫做防護修，修戒叫做受持修。如果是靜慮地（Dhyana-bhumi，禪定之境）的作意修，如果是諦智地（Satyajnana-bhumi，真諦智慧之境）的作意修，總的來說叫做作意思惟修。這裡，最初的作意修叫做修心，第二種作意修叫做修慧。
其次，什麼是過去法？就是因已經承受完畢，自性已經滅盡，無間斷地作為緣，爲了生起其他法。除了阿羅漢（Arhat，已證涅槃者）最後的心心所（Citta-caitta，心和心所）的熏習相。
【English Translation】 English version: They extensively establish the ground of wisdom attained through hearing the Dharma, which is the place that should be known by those practicing Buddhism.
Furthermore, what are 'conditioned dharmas' (having upper limits)? They are all dharmas except for Nirvana (extinction). Nirvana should be known as the 'unconditioned dharma' (without upper limits) due to five reasons. What are the five? First, because the Truth of the Origin of Suffering (Samudaya) is extinguished. Second, because the Truth of Suffering (Dukkha) is extinguished. Third, because it is free from fear, calamities, adversities, and diseases, and is the great peace and security. Fourth, it is the object of the supreme present-moment bliss dwelling, which is dwelling in the signless (Ananimitta-vihāra). Fifth, it is permanent, ultimately peaceful and joyful, and true without deception. These five reasons cannot be found completely in any other place; only in Nirvana can they all be found. Therefore, Nirvana is called the 'unconditioned dharma'.
Furthermore, what are the dharmas that should be cultivated? They are all wholesome conditioned dharmas (Saṃskṛta-dharma). Here, it should be known that there are roughly four types of cultivation: 1. Cultivation of attainment, 2. Cultivation of habituation, 3. Cultivation of removal, and 4. Cultivation of counteraction. Here, for unarisen wholesome dharmas, cultivating with intention in order to generate them is called 'cultivation of attainment'. For arisen wholesome dharmas, maintaining them without forgetting, and even expanding them, is called 'cultivation of habituation'. For arisen unwholesome dharmas, cultivating with intention in order to eliminate them is called 'cultivation of removal'. For unarisen unwholesome dharmas, cultivating with intention towards aversion and other counteractive methods in order to prevent them from arising is called 'cultivation of counteraction'. It should be known that, here, from 'attention to characteristics' (了相作意) to 'resolute understanding' (勝解作意), it is called 'aversion-based counteractive cultivation'. From 'attention to detachment' (遠離作意) to 'ultimate skillful means' (方便究竟作意), it is called 'elimination-based counteractive cultivation'. 'Attention to the result of ultimate skillful means' (方便究竟果作意) is called 'sustaining counteractive cultivation'. From this point onwards, all seven types of attention belong to the superior grounds and are included within them. It should be known that all of this is called 'remote counteractive cultivation'. These four types of cultivation can be summarized into two types: namely, 'protective and upholding cultivation' and 'intentional contemplation cultivation'. Here, cultivating the body is called 'protective cultivation', and cultivating morality is called 'upholding cultivation'. If it is intentional cultivation in the meditative states (Dhyana-bhumi), or if it is intentional cultivation in the states of Truth-wisdom (Satyajnana-bhumi), it is generally called 'intentional contemplation cultivation'. Here, the initial intentional cultivation is called 'mind cultivation', and the second intentional cultivation is called 'wisdom cultivation'.
Furthermore, what are past dharmas? They are those where the cause has been fully experienced, the self-nature has been extinguished, and which, without interruption, serve as a condition for the arising of other dharmas, except for the residual impressions of the last mind and mental factors (Citta-caitta) of an Arhat (已證涅槃者).
續。雖復已滅經百千劫。猶能令彼愛非愛果異熟當熟。如所領受諸過去事。或一唯能生起憶念。或復有一不生憶念。唯滅所顯無諸作用。是名過去諸法差別。此過去法略由五相當知建立其事差別。何等為五。謂或有法剎那過去。謂于剎那一切行中。剎那已后所有諸行。又或有法死沒過去。謂彼彼有情從彼彼有情眾同分沒。廣說乃至死及作時。又或有法壞劫過去。謂器世間所攝。由火等災之所敗壞。又或有法退失過去。謂如有一于先所得諸善功德安樂住中。隨類退失。又或有法盡滅過去。謂有餘依及無餘依涅槃界中所有盡滅。複次云何未來法。謂因未受自性未受。待緣當生將起現前。或近當生或遠當生。亦由五相建立差別。謂剎那未來。一生未來。成劫未來。現行未來。應得未來。
複次云何現在法。謂因已受用自性受用未盡。剎那已后決定壞滅一切雜染所顯。一分清凈所顯。亦由五相建立差別。謂剎那現在。一生現在。成劫現在。現行現在。最後現在。謂阿羅漢最後心心所等。
複次云何欲界系法。謂于欲界若生。若長未離欲界欲。心不在定。於此位中所有諸法。或生得故或作意故。已行正行當行。是名欲界系法。複次云何色界系法。謂生欲界能現證入。隨一靜慮已離欲界欲。未離色界欲。未發上加行。
【現代漢語翻譯】 現代漢語譯本：繼續說，即使已經滅度經過百千劫，仍然能夠使那些可愛或不可愛的果報成熟或將要成熟，就像所經歷的過去的事情一樣。或者有些只能生起憶念，或者有些不能生起憶念，只有滅盡所顯現的，沒有各種作用。這叫做過去諸法的差別。這過去法略由五種情況可以知道建立其事的差別。哪五種呢？或者有法是剎那過去，指在剎那一切行中，剎那之後所有的諸行。又或者有法是死沒過去，指那些有情從那些有情眾同分中死亡。廣義地說，乃至死亡以及造作之時。又或者有法是壞劫過去，指器世間所包含的，由火等災難所敗壞的。又或者有法是退失過去，指比如有人對於先前所得的各種善功德安樂住中，隨著類別而退失。又或者有法是盡滅過去，指有餘依以及無餘依涅槃界中所有的盡滅。其次，什麼是未來法？指因未接受，自性未接受，等待因緣將要產生，將要顯現，或者近期將要產生，或者遙遠將要產生。也由五種情況建立差別。指剎那未來，一生未來，成劫未來，現行未來，應得未來。 其次，什麼是現在法？指因已經接受，用自性受用還沒有窮盡，剎那之後必定壞滅，一切雜染所顯現的，一部分清凈所顯現的。也由五種情況建立差別。指剎那現在，一生現在，成劫現在，現行現在，最後現在。指阿羅漢（Arhat）最後的心心所等。 其次，什麼是欲界系法？指在欲界（Kamadhatu）中，如果出生，如果成長，還沒有離開欲界的慾望，心不在禪定中，在這個位置中所有的諸法，或者因為生來就具有，或者因為作意，已經實行，正在實行，將要實行，這叫做欲界系法。其次，什麼是色界（Rupadhatu）系法？指生在欲界能夠顯現證入，隨一種靜慮，已經離開欲界的慾望，還沒有離開色界的慾望，沒有發起上加行。
【English Translation】 English version: Furthermore, even after having been extinguished for hundreds of thousands of kalpas (aeons), it can still cause those beloved or unloved fruits to ripen or be about to ripen, just like past events that have been experienced. Some can only give rise to recollection, while others do not give rise to recollection; only the extinction that is manifested, without any functions. This is called the difference of past dharmas (phenomena). These past dharmas can be generally understood through five aspects to establish the differences in their events. What are the five? Either a dharma (phenomenon) is momentarily past, referring to all the activities after a moment in all momentary activities. Or a dharma (phenomenon) is past due to death, referring to those sentient beings who die from those sentient beings' shared existence. Broadly speaking, even until the time of death and action. Or a dharma (phenomenon) is past due to the destruction of a kalpa (aeon), referring to what is contained in the world, destroyed by disasters such as fire. Or a dharma (phenomenon) is past due to loss, referring to someone who loses various good merits and peaceful abidings previously attained, according to their category. Or a dharma (phenomenon) is past due to complete extinction, referring to all extinction in the realms of Nirvana (extinction) with remainder and Nirvana (extinction) without remainder. Secondly, what is future dharma (phenomenon)? It refers to the cause not yet received, the nature not yet received, waiting for conditions to arise, about to manifest, either soon to arise or far away to arise. It is also established with differences through five aspects: momentary future, one-life future, kalpa (aeon)-forming future, currently acting future, and obtainable future. Secondly, what is present dharma (phenomenon)? It refers to the cause already received, the use of nature not yet exhausted, certainly destroyed after a moment, manifested by all defilements, and manifested by a portion of purity. It is also established with differences through five aspects: momentary present, one-life present, kalpa (aeon)-forming present, currently acting present, and final present. It refers to the final mind and mental factors of an Arhat (one who has attained Nirvana). Secondly, what is dharma (phenomenon) bound to the Kamadhatu (desire realm)? It refers to all dharmas (phenomena) in the Kamadhatu (desire realm), if born, if growing, not yet separated from the desires of the Kamadhatu (desire realm), the mind not in Samadhi (meditative concentration), in this position, either because of being born with it, or because of intention, already practiced, currently practicing, about to practice. This is called dharma (phenomenon) bound to the Kamadhatu (desire realm). Secondly, what is dharma (phenomenon) bound to the Rupadhatu (form realm)? It refers to being born in the Kamadhatu (desire realm) and being able to manifest and realize, following one of the Dhyanas (meditative states), already separated from the desires of the Kamadhatu (desire realm), not yet separated from the desires of the Rupadhatu (form realm), not yet initiating higher practices.
或從彼定起。所有世間意地諸法。由作意故已行正行當行。是名色界系法。或生色界未離彼欲。未發上加行。或生得故或作意故。諸世間法已行正行當行。如是亦名色界系法。如色界系法如是。無色界系法隨其所應當知亦爾。
複次云何善法。謂若略說。二因緣故一切善法說名為善。謂自性無倒。亦能對治顛倒法故。及安隱故。所以者何。一切善法自性無倒于所緣轉。又能對治于所緣轉顛倒染法。能往善趣證涅槃。故名為安隱。與此相違二因緣故當知不善。謂自性顛倒故及不安隱。無記諸法性非顛倒。亦不能治顛倒諸法。性非安隱非不安隱。又由五相當知建立善法差別。一感當來可愛果故。二對治雜染故。謂不凈等能治貪等。乃至八聖支道對治一切雜染諸法。三雜染寂滅所顯故。所謂涅槃。四清凈住所顯故。謂已離欲者住聖等善現法樂住。五饒益有情所顯故。謂已離欲。為哀愍他聲聞菩薩及與如來所有種種利他善行。又由五相建立不善諸法差別。與上相違應知其相。謂感當來非愛果故。雜染對治之所治故。染不寂滅之所顯故。諸染惱住之所顯故。能損害他之所顯故。由五因緣善法強盛。何等為五。一加行故。二宿習故。三攝受勝功德故。四田事處故。五自性故。謂諸善法無間加行殷重加行之所造作。若無量品差
【現代漢語翻譯】 現代漢語譯本 或者從那個禪定中生起。所有世間意地（Manoyoga-bhumi）的諸法，由於作意（Manasikara）的緣故，已經行、正在行、將要行。這被稱為系法（Samyojana-dharma，結法）。或者眾生未離彼欲（apagata-raga），未發起上加行（adhisila-samadhi-prajna）。或者由於生得（nikaya-sabhaaga）的緣故，或者由於作意（Manasikara）的緣故，諸世間法已經行、正在行、將要行。像這樣也稱為系法（Samyojana-dharma，結法）。像系法（Samyojana-dharma，結法）一樣，無系法（Asamyojana-dharma，非結法）也應當根據情況瞭解。
其次，什麼是善法（Kusala-dharma）？如果簡略地說，由於兩個因緣，一切善法被稱為善。一是自性無倒（aviparita-svabhava），也能對治顛倒法（viparita-dharma）的緣故；二是安隱（nirupadrava）的緣故。為什麼這樣說呢？一切善法自性無倒，于所緣（alambana）而轉。又能對治于所緣（alambana）而轉的顛倒染法（viparita-klista-dharma）。能前往善趣（sugati），證得涅槃（Nirvana），所以稱為安隱。與此相反，由於兩個因緣，應當知道是不善法（Akusala-dharma）。一是自性顛倒（viparita-svabhava）的緣故；二是不安隱（sa-upadrava）。無記諸法（avyakrta-dharma）的自性非顛倒，也不能對治顛倒諸法，自性非安隱也非不安隱。
又由五種相（panca-akara）應當知道建立善法（Kusala-dharma）的差別。一、感得當來可愛果（ista-vipaka）的緣故；二、對治雜染（samklesa）的緣故，比如不凈觀（asubha-bhavana）等能對治貪（raga）等，乃至八聖支道（arya-astanga-marga）對治一切雜染諸法；三、雜染寂滅（samklesa-nirodha）所顯的緣故，所謂涅槃（Nirvana）；四、清凈住所顯的緣故，指已離欲者（vitaraga）住在聖等善現法樂住（drista-dharma-sukha-vihara）；五、饒益有情（sattva）所顯的緣故，指已離欲者（vitaraga），爲了哀愍他人，聲聞（sravaka）、菩薩（bodhisattva）以及如來（tathagata）所有種種利他善行。
又由五種相（panca-akara）建立不善諸法（Akusala-dharma）的差別。與上面所說相反，應當知道它的相狀。指感得當來非可愛果（anista-vipaka）的緣故；雜染（samklesa）對治所要對治的緣故；染（raga）不寂滅所顯的緣故；諸染惱住（klesa-avastha）所顯的緣故；能損害他人所顯的緣故。
由五種因緣，善法（Kusala-dharma）強盛。哪五種呢？一、加行（prayoga）的緣故；二、宿習（purva-abhyasa）的緣故；三、攝受殊勝功德（adhisila-samadhi-prajna）的緣故；四、田事處（punya-ksetra）的緣故；五、自性（svabhava）的緣故。指諸善法無間加行（anantara-prayoga）、殷重加行（guru-prayoga）所造作。如果無量品類差別
【English Translation】 English version Or arising from that concentration. All worldly mental activities (Manoyoga-bhumi), due to attention (Manasikara), have been, are being, and will be practiced. This is called Samyojana-dharma (bondage-dharma, fetter-dharma). Or beings who have not departed from that desire (apagata-raga), have not initiated higher practices (adhisila-samadhi-prajna). Or due to innate nature (nikaya-sabhaaga) or due to attention (Manasikara), worldly dharmas have been, are being, and will be practiced. Thus, these are also called Samyojana-dharma (bondage-dharma, fetter-dharma). Just as Samyojana-dharma (bondage-dharma, fetter-dharma), so too should Asamyojana-dharma (non-bondage-dharma, non-fetter-dharma) be understood accordingly.
Furthermore, what is Kusala-dharma (wholesome dharma)? Briefly speaking, due to two causes, all wholesome dharmas are called wholesome. Firstly, because their nature is non-inverted (aviparita-svabhava) and they can counteract inverted dharmas (viparita-dharma); secondly, because they are safe (nirupadrava). Why is this so? All wholesome dharmas are non-inverted in nature and operate on their objects (alambana). They can also counteract inverted and defiled dharmas (viparita-klista-dharma) that operate on their objects (alambana). They can lead to good destinies (sugati) and realize Nirvana (Nirvana), therefore they are called safe. Conversely, due to two causes, it should be known that they are unwholesome dharmas (Akusala-dharma). Firstly, because their nature is inverted (viparita-svabhava); secondly, because they are unsafe (sa-upadrava). The nature of neutral dharmas (avyakrta-dharma) is neither inverted nor can they counteract inverted dharmas; their nature is neither safe nor unsafe.
Moreover, the distinctions of wholesome dharmas (Kusala-dharma) should be established by five aspects (panca-akara). Firstly, because they bring about desirable future results (ista-vipaka); secondly, because they counteract defilements (samklesa), such as the contemplation of impurity (asubha-bhavana) which can counteract greed (raga), and even the Noble Eightfold Path (arya-astanga-marga) which counteracts all defiled dharmas; thirdly, because they are manifested by the cessation of defilements (samklesa-nirodha), namely Nirvana (Nirvana); fourthly, because they are manifested by pure abodes, referring to those who have abandoned desire (vitaraga) and dwell in the pleasant abiding in the present dharma (drista-dharma-sukha-vihara); fifthly, because they are manifested by benefiting sentient beings (sattva), referring to the various altruistic wholesome actions of Sravakas (sravaka), Bodhisattvas (bodhisattva), and Tathagatas (tathagata) who have abandoned desire (vitaraga) out of compassion for others.
Furthermore, the distinctions of unwholesome dharmas (Akusala-dharma) are established by five aspects (panca-akara). In contrast to what was said above, their characteristics should be understood. They bring about undesirable future results (anista-vipaka); they are what defilements (samklesa) counteract; they are manifested by the non-cessation of defilements (raga); they are manifested by the abodes of afflictions (klesa-avastha); they are manifested by being able to harm others.
Wholesome dharmas (Kusala-dharma) become strong due to five causes. What are the five? Firstly, due to effort (prayoga); secondly, due to past habits (purva-abhyasa); thirdly, due to embracing superior qualities (adhisila-samadhi-prajna); fourthly, due to the field of merit (punya-ksetra); fifthly, due to their nature (svabhava). This refers to wholesome dharmas that are created by uninterrupted effort (anantara-prayoga) and earnest effort (guru-prayoga). If there are countless categories of differences
別所作。謂或自作。或於是處勸他令作。以無量門慶慰讚美。見同法者深心歡喜。當知是名由加行故善法強盛。又諸善法曾餘生中若修若習若多修習。由是因緣彼今生中。性于善法心能趣入。于諸不善違背而住。當知是名由宿習故善法強盛。又諸善法下地所攝。由世間離欲者及見聖蹟者。若於解脫或於無上正等菩提。深心迴向離諸見趣。當知是名攝受勝功德故善法強盛。又諸善法于大福田。以勝妙事施尊重處之所生起。當知是名田事處故善法強盛。又諸善法若施所成。于戒于修自性是劣。若戒所成。于施所成自性是勝。于修所成自性是劣。若修所成所有善法。于施於戒自性皆勝。當知是名由自性故善法強盛。與此相違五因緣故。當知是名不善強盛。又由五相建立無記諸法差別。何等為五。一異熟生無記。二威儀路無記。三工巧處無記。四變化無記。五自性無記。此中自性無記謂諸色根。是長養者及外諸有色處等非異熟等所攝者。除善染污色處聲處。
複次云何學法。謂或預流或一來或不還有學補特伽羅。若出世有為法。若世間善法。是名學法。何以故。依止此法於時時中。精進修學增上戒學增上心學增上慧學故。云何無學法。謂阿羅漢諸漏已盡。若出世有為法。若世間善法。是名無學法。云何非學非無學法謂除
【現代漢語翻譯】 現代漢語譯本 不做惡業。指的是自己做，或者在某個地方勸他人去做，用無數種方式慶賀、安慰、讚美。見到與自己修行相同法門的人，內心深處感到歡喜。應當知道這叫做由於後天努力而使善法強大。還有，各種善法在前世中如果修行過、學習過、多次修習過，由於這些因緣，那（個人）今生自然而然地內心傾向於善法，對於各種不善之法違背而住。應當知道這叫做由於前世的習氣而使善法強大。還有，各種屬於較低層次的善法，由於世間那些遠離慾望的人以及見到聖蹟的人，對於解脫或者對於無上正等菩提，內心深處迴向，遠離各種錯誤的見解。應當知道這叫做攝取殊勝功德而使善法強大。還有，各種善法在大福田中，用殊勝美妙的事物佈施給值得尊重的人而生起。應當知道這叫做田地、事物、處所合適而使善法強大。還有，各種善法如果是通過佈施而成就的，在戒律和修行方面，其自性是低劣的；如果是通過持戒而成就的，在佈施方面，其自性是殊勝的，在修行方面，其自性是低劣的；如果是通過修行而成就的，所有這些善法，在佈施和持戒方面，其自性都是殊勝的。應當知道這叫做由於自性而使善法強大。與此相反的五種因緣，應當知道這叫做不善強大。又通過五種相來建立無記法的差別。哪五種呢？一是異熟生無記，二是威儀路無記，三是工巧處無記，四是變化無記，五是自性無記。這裡所說的自性無記，指的是各種色根，是能滋養的，以及外在的各種有色處等等，不是異熟等等所包含的。除了善和染污的色處和聲處。 其次，什麼叫做學法（Śaikṣa-dharma）？指的是預流（Srota-āpanna），或一來（Sakṛdāgāmin），或不還（Anāgāmin）的有學補特伽羅（Pudgala，人）。無論是出世間的有為法，還是世間的善法，這叫做學法。為什麼呢？因為依靠這些法，在時時處處，精進修學增上戒學（Adhiśīla-śikṣā），增上心學（Adhicitta-śikṣā），增上慧學（Adhiprajñā-śikṣā）。什麼叫做無學法（Aśaikṣa-dharma）？指的是阿羅漢（Arhat），各種煩惱已經斷盡。無論是出世間的有為法，還是世間的善法，這叫做無學法。什麼叫做非學非無學法？指的是除了...
【English Translation】 English version To not commit evil deeds. This refers to either doing it oneself, or encouraging others to do it in a certain place, celebrating, comforting, and praising with countless means. To feel deep joy in one's heart upon seeing those who practice the same Dharma. It should be known that this is called the strengthening of good Dharma due to effort. Furthermore, if various good Dharmas have been practiced, learned, or repeatedly practiced in previous lives, due to these causes, that (person) naturally inclines towards good Dharma in this life, and dwells in opposition to various non-good Dharmas. It should be known that this is called the strengthening of good Dharma due to past habits. Furthermore, various good Dharmas that are included in lower realms, due to those in the world who are detached from desires and those who have seen holy traces, deeply dedicate themselves to liberation or to unsurpassed complete and perfect enlightenment, and are detached from various erroneous views. It should be known that this is called the strengthening of good Dharma due to embracing superior merits. Furthermore, various good Dharmas arise in great fields of merit, by giving superior and wonderful things to places of respect. It should be known that this is called the strengthening of good Dharma due to suitable fields, things, and places. Furthermore, various good Dharmas, if they are accomplished through giving, their nature is inferior in terms of precepts and practice; if they are accomplished through upholding precepts, their nature is superior in terms of giving, and their nature is inferior in terms of practice; if all the good Dharmas are accomplished through practice, their nature is superior in terms of both giving and upholding precepts. It should be known that this is called the strengthening of good Dharma due to its nature. The five causes contrary to this, it should be known that this is called the strengthening of non-good. Furthermore, the differences of indeterminate (avyākṛta) dharmas are established by five aspects. What are the five? First, indeterminate arising from vipāka (異熟, result of karma); second, indeterminate of deportment (威儀路); third, indeterminate of skillful arts (工巧處); fourth, indeterminate of transformation (變化); fifth, indeterminate of nature (自性). Here, indeterminate of nature refers to various sense faculties (色根), which are nourishing, and various external colored objects (有色處) etc., which are not included in vipāka etc. Except for colored objects and sound objects that are good and defiled. Next, what is meant by 'Śaikṣa-dharma' (學法, Dharma of the Learner)? It refers to a 'Pudgala' (補特伽羅, person) who is a 'Srota-āpanna' (預流, Stream-enterer), or a 'Sakṛdāgāmin' (一來, Once-returner), or an 'Anāgāmin' (不還, Non-returner), who is still learning. Whether it is a conditioned Dharma (有為法) that is supramundane (出世間), or a good Dharma (善法) that is mundane (世間), this is called 'Śaikṣa-dharma'. Why? Because relying on these Dharmas, at all times, one diligently learns and cultivates the 'Adhiśīla-śikṣā' (增上戒學, higher training in morality), the 'Adhicitta-śikṣā' (增上心學, higher training in mind), and the 'Adhiprajñā-śikṣā' (增上慧學, higher training in wisdom). What is meant by 'Aśaikṣa-dharma' (無學法, Dharma of the No-longer-learner)? It refers to an 'Arhat' (阿羅漢, Worthy One), whose various defilements have been completely extinguished. Whether it is a conditioned Dharma that is supramundane, or a good Dharma that is mundane, this is called 'Aśaikṣa-dharma'. What is meant by 'Neither Śaikṣa nor Aśaikṣa Dharma'? It refers to everything except...
先所說學無學法。所餘預流乃至阿羅漢法。若墮一切異生相續。若彼增上所有諸法。當知是名非學非無學法。
複次云何見道所斷法。謂薩迦耶等五見。及依諸見起貪瞋慢。若相應無明。若於諸諦不共無明。于諦疑等。及往一切惡趣業等。是名見道所斷法。云何修道所斷法。謂一切善有漏法。一切無覆無記法。除先所說諸染污法。余染污法。是名修道所斷法。云何非所斷法。謂一切有學出世間法。一切無學相續中所有諸法。此中若出世法於一切時自性凈故名非所斷。余世間法由已斷故名非所斷。
複次云何甚深難見法。謂一切法。當知皆是甚深難見。何以故。第一甚深難見法者。所謂自性絕諸戲論過語言道。諸法自性皆絕戲論過語言道。然由言說為依止故。方乃可取可觀可覺。是故當知一切諸法甚深難見。
如是所說差別建立有色無色法。有見無見法。有對無對法。有漏無漏法。有諍無諍法。有染無染法。依耽嗜依出離法。世間出世間法墮非墮法。有為無為法。所知所識所緣法。住持法。有異熟無異熟法。有因無因法。有果無果法。緣生法內法。名色所攝法。執受非執受法。大種所造非大種所造法。有非有法。應修法。有上無上法。去來今法。欲界系色界系無色界系法。善不善無記法。學無學非學
【現代漢語翻譯】 現代漢語譯本： 先前所說的有學法和無學法之外，如果還有任何法落入所有異生（與聖者不同的凡夫）的相續（生命流）中，或者由這些異生所增上的所有法，應當知道這些法被稱為非學非無學法。
其次，什麼是見道所斷的法？是指薩迦耶見（身見，認為五蘊是『我』）、邊見（執斷常二邊）、邪見（不正確的見解）、見取見（執著于自己的錯誤見解）、戒禁取見（執著于不正確的戒律和禁忌）這五種見，以及依附於這些見而產生的貪、嗔、慢，以及與這些見相應的無明（愚癡），以及對於四聖諦不共同的無明，對於真諦的疑惑等等，以及導致一切惡趣（地獄、餓鬼、畜生）的業等等。這些被稱為見道所斷的法。 什麼是修道所斷的法？是指一切有漏的善法（伴隨煩惱的善行），以及一切無覆無記法（不障礙解脫，也非善非惡的法），除了先前所說的那些染污法之外，其餘的染污法。這些被稱為修道所斷的法。 什麼是非所斷的法？是指一切有學的出世間法（正在學習的聖者所證悟的超越世間的法），以及一切無學（已經完成學習的阿羅漢）的相續中所擁有的所有法。這裡面，出世間法在任何時候都是自性清凈的，所以被稱為非所斷。其餘的世間法由於已經被斷除，所以被稱為非所斷。
其次，什麼是甚深難見的法？是指一切法。應當知道一切法都是甚深難見的。為什麼呢？第一種甚深難見的法，就是指諸法的自性，它超越了一切戲論（虛妄分別），超越了語言的表達。諸法的自性都超越了戲論，超越了語言的表達。然而，由於需要依靠言說作為依止，才能被理解、被觀察、被覺悟。所以應當知道，一切諸法都是甚深難見的。
像這樣所說的差別建立，包括有色法和無色法，有見法和無見法，有對法和無對法，有漏法和無漏法，有諍法和無諍法，有染法和無染法，依耽嗜法和依出離法，世間法和出世間法，墮法和非墮法，有為法和無為法，所知法、所識法和所緣法，住持法，有異熟法和無異熟法，有因法和無因法，有果法和無果法，緣生法，內法，名色所攝法，執受法和非執受法，大種所造法和非大種所造法，有法和非法，應修法，有上法和無上法，過去法、現在法和未來法，欲界系法、色界系法和無色界系法，善法、不善法和無記法，學法、無學法和非學法……
【English Translation】 English version: Apart from the learned (śaikṣa) and unlearned (aśaikṣa) dharmas previously mentioned, if any dharma falls into the continuum (saṃtāna) of all ordinary beings (pṛthagjana), or all dharmas that are augmented by them, know that these are called neither learned nor unlearned dharmas.
Furthermore, what are the dharmas to be abandoned by the path of seeing (darśana-mārga)? They are the five views such as satkāya-dṛṣṭi (薩迦耶見, view of self, the belief that the five aggregates are 'I'), and the greed, hatred, and pride that arise from these views, as well as the corresponding ignorance (avidyā), the non-common ignorance regarding the Four Noble Truths, doubts about the Truths, and the karma that leads to all evil destinies (durgati). These are called dharmas to be abandoned by the path of seeing. What are the dharmas to be abandoned by the path of cultivation (bhāvanā-mārga)? They are all wholesome (kuśala) contaminated (sāsrava) dharmas, and all neutral (avyākṛta) dharmas that are unobscured (anivṛta), except for the defiled dharmas previously mentioned, and the remaining defiled dharmas. These are called dharmas to be abandoned by the path of cultivation. What are the dharmas that are not to be abandoned? They are all supramundane (lokottara) dharmas of those who are still learning (śaikṣa), and all dharmas that exist in the continuum of those who have completed their learning (aśaikṣa). Among these, the supramundane dharmas are called not to be abandoned because they are inherently pure at all times. The remaining mundane (laukika) dharmas are called not to be abandoned because they have already been abandoned.
Furthermore, what are the dharmas that are profound and difficult to see? They are all dharmas. Know that all dharmas are profound and difficult to see. Why? The first dharma that is profound and difficult to see is the very nature of dharmas, which transcends all conceptual elaborations (prapañca) and goes beyond the realm of language. The nature of all dharmas transcends conceptual elaborations and goes beyond the realm of language. However, because it is necessary to rely on speech as a support, it can then be grasped, observed, and realized. Therefore, know that all dharmas are profound and difficult to see.
The distinctions that have been established in this way include: form (rūpa) and formless (arūpa) dharmas; visible (sanidarśana) and invisible (anidarśana) dharmas; resistant (sapratiha) and non-resistant (apratiha) dharmas; contaminated (sāsrava) and uncontaminated (anāsrava) dharmas; contentious (savivāda) and non-contentious (avivāda) dharmas; defiled (sarāga) and undefiled (virāga) dharmas; dharmas based on attachment (ādāna) and dharmas based on detachment (niḥsaraṇa); mundane (laukika) and supramundane (lokottara) dharmas; falling (pata) and non-falling (apata) dharmas; conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas; knowable (jñeya), cognizable (vijñeya), and objectifiable (ālambana) dharmas; sustaining (sthiti) dharmas; dharmas with (vipāka) and without (avipāka) maturation; dharmas with (sahetuka) and without (ahetuka) cause; dharmas with (saphalā) and without (aphalā) result; dependently originated (pratītyasamutpāda) dharmas; internal (ādhyātmika) dharmas; dharmas included in name and form (nāmarūpa); appropriated (upādāna) and non-appropriated (anupādāna) dharmas; dharmas made of the great elements (mahābhūta) and not made of the great elements; existent (vidyamāna) and non-existent (avidyamāna) dharmas; dharmas to be cultivated (bhāvanā); superior (sa-uttara) and unsurpassed (anuttara) dharmas; past (atīta), future (anāgata), and present (pratyutpanna) dharmas; dharmas bound to the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (arūpadhātu); wholesome (kuśala), unwholesome (akuśala), and neutral (avyākṛta) dharmas; learned (śaikṣa), unlearned (aśaikṣa), and neither learned nor unlearned dharmas...
非無學法。見道所斷修道所斷非所斷法。甚深難見法。若有善思所應思者。應當如理精勤方便思惟簡擇如是諸法。
於此地中余抉擇文。更不復現。
瑜伽師地論卷第六十六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六十七
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中修所成慧地
如是已說思所成慧地抉擇。修所成慧地抉擇我今當說。當知略有十六種修。
謂聲聞乘相應作意修。大乘相應作意修。影像修。事邊際修。所作成辦修。得修。習修。除去修。對治修。少分修。遍行修。動轉修。有加行修。已成辦修。非修所成法修。修所成法修。
云何聲聞乘相應作意修。謂如有一是聲聞住聲聞法性。或未證入正性離生。或已證入正性離生。不觀他利益事。唯觀自利益事。由安立諦作意門。內觀真如。緣有量有分別法為境。為盡貪愛。由厭離欲解脫行相修習作意。是名聲聞乘相應作意修。
云何大乘相應作意修。謂如有一是菩薩住菩薩法性。或未證入正性離生。或已證入正性離生。觀自觀他諸利益事。由安立非安立諦作意門。內觀真如。緣無量無分別法為境。大悲增上力故。為儘自他所有貪愛。由攝受有情諸利益事方便行相。
【現代漢語翻譯】 現代漢語譯本： 非無學法（既不是無學位的法）。見道（初果）所斷、修道（二果到四果）所斷，以及非所斷的法。這是甚深難見的法。如果有人善於思考那些應該思考的內容，就應當如理、精勤、方便地思惟簡擇這些法。
在此地（指修所成慧地）中，其餘的抉擇文，不再出現。
《瑜伽師地論》卷第六十六 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第六十七
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝抉擇分中修所成慧地
如是已經說了思所成慧地（通過思考獲得的智慧）的抉擇。修所成慧地（通過修行獲得的智慧）的抉擇我現在應當說。應當知道略有十六種修。
即：聲聞乘相應作意修（與聲聞乘相應的專注修行），大乘相應作意修（與大乘相應的專注修行），影像修（觀想的修行），事邊際修（對事物終極狀態的修行），所作成辦修（完成目標的修行），得修（獲得的修行），習修（習慣性的修行），除去修（去除煩惱的修行），對治修（對抗煩惱的修行），少分修（小部分的修行），遍行修（普遍的修行），動轉修（變化的修行），有加行修（有努力的修行），已成辦修（已經完成的修行），非修所成法修（不是通過修行獲得的法的修行），修所成法修（通過修行獲得的法的修行）。
什麼是聲聞乘相應作意修？ 比如，有一個人是聲聞（聽聞佛陀教誨的人），安住于聲聞的法性（聲聞的本質）。或者還沒有證入正性離生（聖者的果位），或者已經證入正性離生。不觀察其他眾生的利益，只觀察自己的利益。通過安立諦（確立真諦）的作意門（專注的方式），向內觀察真如（事物的真實本性），以有量有分別的法為境界。爲了斷盡貪愛，通過厭離慾望的解脫行相修習作意。這叫做聲聞乘相應作意修。
什麼叫做大乘相應作意修？ 比如，有一個人是菩薩（立志成佛的人），安住于菩薩的法性。或者還沒有證入正性離生，或者已經證入正性離生。觀察自己和他人的一切利益。通過安立非安立諦（確立和不確立真諦）的作意門，向內觀察真如，以無量無分別的法為境界。由於大悲心的增上力，爲了斷儘自己和他人所有的貪愛，通過攝受有情（眾生）的一切利益之事方便行相。
【English Translation】 English version: Not a non-learning Dharma (neither a Dharma of the state of no more learning). The Dharma that is severed by the Path of Seeing (Sotapanna, Stream-enterer), severed by the Path of Cultivation (Sakadagami, Once-returner to Anagami, Non-returner), and the Dharma that is not severed. This is a profound and difficult-to-see Dharma. If there are those who are good at contemplating what should be contemplated, they should, in accordance with the truth, diligently and skillfully contemplate and discern such Dharmas.
Within this ground (referring to the Ground of Wisdom Achieved Through Cultivation), no further decisive texts appear.
Yogācārabhūmi-śāstra, Scroll 66 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 67
Said by Bodhisattva Maitreya
Translated under Imperial Order by Tripitaka Master Xuanzang Ground of Wisdom Achieved Through Cultivation in the Section on Compendium of Ascertainments
Having thus spoken of the ascertainment of the Ground of Wisdom Achieved Through Thinking, I shall now speak of the ascertainment of the Ground of Wisdom Achieved Through Cultivation. Know that there are, in brief, sixteen kinds of cultivation.
Namely: cultivation of attention corresponding to the Śrāvakayāna (Vehicle of Hearers), cultivation of attention corresponding to the Mahāyāna (Great Vehicle), cultivation of images, cultivation of the limit of things, cultivation of accomplished tasks, cultivation of attainment, cultivation of habituation, cultivation of removal, cultivation of antidotes, cultivation of small portions, cultivation of pervasive action, cultivation of movement, cultivation with effort, cultivation of accomplishment, cultivation of Dharmas not achieved through cultivation, and cultivation of Dharmas achieved through cultivation.
What is the cultivation of attention corresponding to the Śrāvakayāna? For example, there is someone who is a Śrāvaka (a hearer of the Buddha's teachings), abiding in the Dharma-nature of a Śrāvaka. Either they have not yet entered the Correct Order (state of a noble one) or have already entered the Correct Order. They do not observe the benefit of others, but only observe their own benefit. Through the gateway of attention establishing the Truths, they inwardly observe Suchness (the true nature of things), taking limited and differentiated Dharmas as their object. In order to exhaust greed and love, they cultivate attention through the aspect of detachment from desire and liberation. This is called the cultivation of attention corresponding to the Śrāvakayāna.
What is the cultivation of attention corresponding to the Mahāyāna? For example, there is someone who is a Bodhisattva (one who aspires to Buddhahood), abiding in the Dharma-nature of a Bodhisattva. Either they have not yet entered the Correct Order, or have already entered the Correct Order. They observe all benefits for themselves and others. Through the gateway of attention establishing and not establishing the Truths, they inwardly observe Suchness, taking limitless and undifferentiated Dharmas as their object. Due to the increasing power of great compassion, in order to exhaust all greed and love for themselves and others, they act with skillful means in all matters that benefit sentient beings.
及由趣向無上足跡因緣。行相修習作意。是名大乘相應作意修。
云何影像修。謂或於有分別毗缽舍那品三摩地所行影像。所知事同分作意思惟故。或於無分別奢摩他品三摩地所行影像。所知事同分作意思惟故。諸所有脩名影像修。
云何事邊際修。謂於過去未來現在內外粗細下劣勝妙近遠等法作意思惟。或於真如作意思惟。如是或盡所有性故。或如所有性故。諸所有脩名事邊際修。
云何所作成辦修。謂已證入根本靜慮或諸等至。或世間定或出世定。諸所有脩名所作成辦修。
云何得修。謂如有一依初靜慮。或修無常想。乃至或修死想。彼所有餘不現前想。或自地攝。或下地攝。及彼所引諸餘功德。或是世間或出世間。皆能修彼令其增盛清凈當生於彼獲得自在成就。是名得修。
云何習修。謂如有一即于彼彼無常等諸善想作意思惟。或於善法由習修故皆現修習。是名習修。
云何除去修。謂如有一由三摩地所行影像諸相作意故。如楔出楔方便除遣。棄于自性諸相。又如有一用彼細楔遣于粗楔。如是行者。以輕安身除粗重身。余如前說。是名除去修。
云何對治修。謂于厭患對治。或斷對治或持對治。或遠分對治。作意思惟諸所有修。名對治修。此中厭患對治者。謂一切
【現代漢語翻譯】 現代漢語譯本：以及由此而趣向無上佛陀足跡的因緣，對於行相的修習和作意，這被稱為與大乘相應的作意修。
什麼是影像修？指的是對於有分別的毗缽舍那（Vipashyana，觀）品三摩地（Samadhi，禪定）所行的影像，或者對於無分別的奢摩他（Shamatha，止）品三摩地所行的影像，對於所知的事物進行同分作意思惟。所有這些修習都稱為影像修。
什麼是事邊際修？指的是對於過去、未來、現在、內外、粗細、下劣、勝妙、遠近等法進行作意思惟，或者對於真如進行作意思惟。像這樣，或者因為盡所有性（一切事物的所有屬性），或者因為如所有性（事物本來的樣子），所有這些修習都稱為事邊際修。
什麼是所作成辦修？指的是已經證入根本靜慮（Dhyana，禪那）或者各種等至（Samapatti，等持），或者世間禪定，或者出世間禪定。所有這些修習都稱為所作成辦修。
什麼是得修？指的是如果有人依靠初禪，或者修無常想，乃至或者修死想，那麼他所有其餘不現前的想法，或者屬於自地（自己所處的禪定層次），或者屬於下地（低於自己所處的禪定層次），以及由此所引發的各種功德，無論是世間的還是出世間的，都能夠修習它們，使它們增長、清凈，並且將來能夠在那上面獲得自在成就。這稱為得修。
什麼是習修？指的是如果有人對於那些無常等各種善想進行作意思惟，或者因為對於善法的習修而使它們都顯現出來並加以修習。這稱為習修。
什麼是除去修？指的是如果有人通過三摩地所行的影像的各種相狀進行作意，就像用楔子拔出楔子一樣，方便地去除、拋棄自性的各種相狀。又如有人用細的楔子去除粗的楔子。像這樣，修行者用輕安的身去除粗重的身。其餘的如前所述。這稱為除去修。
什麼是對治修？指的是對於厭患的對治，或者斷的對治，或者持的對治，或者遠分的對治，進行作意思惟。所有這些修習都稱為對治修。這裡所說的厭患對治，指的是一切
【English Translation】 English version: And also the causes and conditions that lead to the unsurpassed footprints of the Buddha, the practice and attention to the characteristics of actions, this is called the practice of attention corresponding to the Mahayana.
What is image practice? It refers to the images practiced in the Samadhi (concentration) of the Vipashyana (insight) category with discrimination, or the images practiced in the Samadhi of the Shamatha (tranquility) category without discrimination, contemplating on the known things with similar attention. All these practices are called image practice.
What is practice at the limit of things? It refers to contemplating on the past, future, present, internal, external, coarse, fine, inferior, superior, near, far, and other dharmas (phenomena), or contemplating on Suchness (Tathata). In this way, either because of the nature of all that exists (the totality of properties), or because of the nature of things as they are (the true nature of reality), all these practices are called practice at the limit of things.
What is practice of accomplished action? It refers to having already entered the fundamental Dhyana (meditative absorption) or various Samapatti (attainments), either worldly or supramundane. All these practices are called practice of accomplished action.
What is attainment practice? It refers to someone relying on the first Dhyana, or practicing the thought of impermanence, or even practicing the thought of death, then all his other non-present thoughts, either belonging to his own level (of Dhyana) or belonging to a lower level, and the various merits derived from them, whether worldly or supramundane, are all able to be practiced, causing them to increase, purify, and in the future be able to attain freedom and accomplishment in them. This is called attainment practice.
What is habitual practice? It refers to someone contemplating on those various good thoughts such as impermanence, or because of the habitual practice of good dharmas, they all appear and are practiced. This is called habitual practice.
What is removal practice? It refers to someone using the various characteristics of the images practiced in Samadhi to apply attention, just like using a wedge to remove a wedge, conveniently removing and discarding the various characteristics of self-nature. Also, like someone using a fine wedge to remove a coarse wedge. In this way, the practitioner uses a light and comfortable body to remove a heavy and burdensome body. The rest is as previously stated. This is called removal practice.
What is counteractive practice? It refers to contemplating on the counteraction of aversion, or the counteraction of cessation, or the counteraction of maintenance, or the counteraction of distance. All these practices are called counteractive practice. The counteraction of aversion here refers to all
世間善道。除諸無量及余行者遊戲神通所引作意。斷對治者。謂緣真如為境作意。持對治者。謂此後得世出世道若解脫道。遠分對治者。謂煩惱斷已於對治道更多修習。或多修習上地之道。復有差別。謂聞思修道名厭患對治。出世間道名斷對治。此果轉依名持對治。世間修道名遠分對治。
云何少分修。謂于無常想等。隨一善法。作意思惟諸所有修。名少分修。
云何遍行修。謂于諸法一味真如。作意思惟諸所有修。名遍行修。
云何動轉修。謂于無相修方便修時。時時有相間隔而修。名動轉修。
云何有加行修。謂即于彼方便修時。由有加行相間隔而修。名有加行修。
云何成辦修。謂或聲聞乘。或獨覺乘。或復大乘。已得一切所有轉依。及得一切諸法自在。此所有脩名成辦修。
云何非修所成法修。謂不定地諸施戒等所有善法修。名非修所成法修。
云何修所成法修。謂定地諸善法修。名修所成法修。
於此地中余抉擇文更不復現。
攝抉擇分中聲聞地之一
如是已說修所成慧地抉擇。聲聞地抉擇我今當說。
如本地分說。住無種性補特伽羅。是名畢竟無般涅槃法。此中或有心生疑惑。
云何而有畢竟無般涅槃法耶。應誨彼言。汝何
【現代漢語翻譯】 現代漢語譯本： 世間的善道，除了那些無量禪定以及其他修行者以神通遊戲所引發的作意之外，斷除對治的方法是：以真如（Tathata，事物的真實本性）為境界進行作意。保持對治的方法是：指此後所獲得的世間道、出世間道，以及解脫道。遠分對治的方法是：指煩惱斷除后，對對治道進行更多的修習，或者更多地修習上地之道。還有一種差別是：聞、思、修之道稱為厭患對治，出世間道稱為斷對治，此果位的轉依（Paravrtti，轉化所依）稱為持對治，世間修道稱為遠分對治。
什麼是少分修？是指對於無常想等等，隨便選取一種善法，進行作意思惟，所有這些修習，稱為少分修。
什麼是遍行修？是指對於諸法一味的真如，進行作意思惟，所有這些修習，稱為遍行修。
什麼是動轉修？是指在無相修（Nirakara-bhavana，無相禪修）或方便修（Upaya-bhavana，方便禪修）的時候，時時有有相的念頭間隔而進行修習，稱為動轉修。
什麼是有加行修？是指在進行方便修的時候，由於有加行（Prayoga，努力）的相續間隔而進行修習，稱為有加行修。
什麼是成辦修？是指無論是聲聞乘（Sravakayana，聽聞者乘）、獨覺乘（Pratyekabuddhayana，獨覺者乘），還是大乘（Mahayana，大乘），已經獲得一切所有的轉依，以及獲得一切諸法的自在，所有這些修習稱為成辦修。
什麼是非修所成法修？是指不定地（Aniyatabhumika，不確定狀態）的佈施、持戒等等所有善法的修習，稱為非修所成法修。
什麼是修所成法修？是指定地（Niyatabhumika，確定狀態）的各種善法的修習，稱為修所成法修。
在此地中，其餘的抉擇文不再重複出現。
《攝抉擇分》中《聲聞地》之一
像這樣已經說了修所成慧地（Bhavanamayi-prajnabhumi，由禪修產生的智慧之地）的抉擇，我現在應當說《聲聞地》的抉擇。
如《本地分》所說，安住于無種性（Abija，無種子）的補特伽羅（Pudgala，人），是名為畢竟無般涅槃法（Parinirvana-dharma，完全涅槃的法）。這裡或許有人心生疑惑。
怎麼會有畢竟無般涅槃法呢？應該開導他們說：你為什麼…… English version: The virtuous paths in the world, apart from those mental activities induced by the immeasurable samadhis and the supernormal powers played by other practitioners, the method of severing the antidotes is: to direct the mind towards Suchness (Tathata, the true nature of things) as the object. The method of maintaining the antidotes is: referring to the mundane and supramundane paths obtained thereafter, as well as the path of liberation. The method of remotely applying the antidotes is: referring to the further practice of the antidotal path after the afflictions have been severed, or the further practice of the paths of higher levels. There is also a distinction: the paths of hearing, thinking, and meditating are called the antidote of weariness; the supramundane path is called the antidote of severance; the transformation of the basis (Paravrtti, transformation of the support) of this fruit is called the antidote of maintenance; and the mundane path of practice is called the remote antidote.
What is partial practice? It refers to the practice of contemplating any single virtuous dharma, such as the thought of impermanence, with mental engagement. All such practices are called partial practice.
What is pervasive practice? It refers to the practice of contemplating the Suchness, the one taste of all dharmas, with mental engagement. All such practices are called pervasive practice.
What is fluctuating practice? It refers to the practice of meditation with the interruption of conditioned thoughts from time to time during formless meditation (Nirakara-bhavana, formless meditation) or expedient meditation (Upaya-bhavana, expedient meditation). This is called fluctuating practice.
What is practice with effort? It refers to the practice of expedient meditation with the continuous interruption of effort (Prayoga, effort). This is called practice with effort.
What is accomplished practice? It refers to the practice of those who, whether in the Hearer Vehicle (Sravakayana, Hearer Vehicle), the Solitary Realizer Vehicle (Pratyekabuddhayana, Solitary Realizer Vehicle), or the Great Vehicle (Mahayana, Great Vehicle), have already attained all transformations of the basis and have gained mastery over all dharmas. All such practices are called accomplished practice.
What is the practice of dharmas not accomplished through practice? It refers to the practice of all virtuous dharmas such as generosity and moral discipline in the indeterminate state (Aniyatabhumika, indeterminate state). This is called the practice of dharmas not accomplished through practice.
What is the practice of dharmas accomplished through practice? It refers to the practice of various virtuous dharmas in the determinate state (Niyatabhumika, determinate state). This is called the practice of dharmas accomplished through practice.
In this section, the remaining definitive texts will not be repeated.
Section One of the Hearer Ground in the Compendium of Determinations
Having thus explained the determination of the Ground of Wisdom Arising from Practice (Bhavanamayi-prajnabhumi, Ground of Wisdom Arising from Practice), I shall now explain the determination of the Hearer Ground.
As stated in the Basic Section, a person (Pudgala, person) abiding in the absence of seed nature (Abija, without seed) is said to be one who ultimately has no dharma of complete nirvana (Parinirvana-dharma, dharma of complete nirvana). Here, some may have doubts.
How can there be one who ultimately has no dharma of complete nirvana? One should instruct them, saying: Why do you...
【English Translation】 The virtuous paths in the world, apart from those mental activities induced by the immeasurable samadhis and the supernormal powers played by other practitioners, the method of severing the antidotes is: to direct the mind towards 'Suchness' ('Tathata', the true nature of things) as the object. The method of maintaining the antidotes is: referring to the mundane and supramundane paths obtained thereafter, as well as the path of liberation. The method of remotely applying the antidotes is: referring to the further practice of the antidotal path after the afflictions have been severed, or the further practice of the paths of higher levels. There is also a distinction: the paths of hearing, thinking, and meditating are called the antidote of weariness; the supramundane path is called the antidote of severance; the transformation of the basis ('Paravrtti', transformation of the support) of this fruit is called the antidote of maintenance; and the mundane path of practice is called the remote antidote. What is partial practice? It refers to the practice of contemplating any single virtuous dharma, such as the thought of impermanence, with mental engagement. All such practices are called partial practice. What is pervasive practice? It refers to the practice of contemplating the 'Suchness', the one taste of all dharmas, with mental engagement. All such practices are called pervasive practice. What is fluctuating practice? It refers to the practice of meditation with the interruption of conditioned thoughts from time to time during formless meditation ('Nirakara-bhavana', formless meditation) or expedient meditation ('Upaya-bhavana', expedient meditation). This is called fluctuating practice. What is practice with effort? It refers to the practice of expedient meditation with the continuous interruption of effort ('Prayoga', effort). This is called practice with effort. What is accomplished practice? It refers to the practice of those who, whether in the Hearer Vehicle ('Sravakayana', Hearer Vehicle), the Solitary Realizer Vehicle ('Pratyekabuddhayana', Solitary Realizer Vehicle), or the Great Vehicle ('Mahayana', Great Vehicle), have already attained all transformations of the basis and have gained mastery over all dharmas. All such practices are called accomplished practice. What is the practice of dharmas not accomplished through practice? It refers to the practice of all virtuous dharmas such as generosity and moral discipline in the indeterminate state ('Aniyatabhumika', indeterminate state). This is called the practice of dharmas not accomplished through practice. What is the practice of dharmas accomplished through practice? It refers to the practice of various virtuous dharmas in the determinate state ('Niyatabhumika', determinate state). This is called the practice of dharmas accomplished through practice. In this section, the remaining definitive texts will not be repeated. Section One of the Hearer Ground in the Compendium of Determinations Having thus explained the determination of the Ground of Wisdom Arising from Practice ('Bhavanamayi-prajnabhumi', Ground of Wisdom Arising from Practice), I shall now explain the determination of the Hearer Ground. As stated in the Basic Section, a person ('Pudgala', person) abiding in the absence of seed nature ('Abija', without seed) is said to be one who ultimately has no dharma of complete nirvana ('Parinirvana-dharma', dharma of complete nirvana). Here, some may have doubts. How can there be one who ultimately has no dharma of complete nirvana? One should instruct them, saying: Why do you...
所欲。諸有情類種種界性。無量界性。下劣界性。勝妙界性。為有耶為無耶。若言有者。無有畢竟無般涅槃法補特伽羅。不應道理。若言無者。經言諸有情類有種種界性乃至勝妙界性。不應道理。如是誨已。
復有難言如有情類雖有種種界性乃至勝妙界性。而無有無根有情。如是無般涅槃法何故不爾。或應許有無根有情。應詰彼言。汝何所欲。諸無根者為是有情為非有情。若是有情。外無根物應是有情。然不應道理。若非有情。而言何不許有無根有情者。不應道理。如是詰已。
復有難言如作剎帝利已或時復作婆羅門。吠舍。戍陀羅。如是乃至作戍陀羅已或時乃至作剎帝利。又作那落迦已或時乃至作天。乃至作天已或時乃至復作那落迦。如是何故不作無般涅槃法已或時復作有般涅槃法耶。應詰彼言。汝何所欲。諸剎帝利乃至戍陀羅。及那落迦乃至諸天。為有一切界耶。為獨有一界耶。若有一切界者。喻不相似不應道理。若獨有一界者。先是剎帝利。或於一時乃至作戍陀羅。先是那落迦。或於一時乃至為天。不應道理。如是詰已。
復有難言如剎帝利等具一切界。如是無般涅槃法何故不有般涅槃法界耶。應詰彼言。汝何所欲。諸無般涅槃法界。諸有般涅槃法界。此二界為互相違耶。為不相違耶。若互
【現代漢語翻譯】 現代漢語譯本： 所希望的。各種有情眾生，有種種的根性（界性，指眾生的根器和稟賦）。無量的根性，低劣的根性，殊勝美妙的根性，是存在呢，還是不存在呢？如果說存在，那就沒有畢竟不會般涅槃（般涅槃，佛教術語，指入滅、圓寂）的補特伽羅（補特伽羅，佛教術語，意為『人』或『眾生』），這不合道理。如果說不存在，那麼經書上說各種有情眾生有種種根性乃至殊勝美妙的根性，這也不合道理。這樣教誨之後。 又有人提出疑問，如有情眾生雖然有種種根性乃至殊勝美妙的根性，但是沒有無根的有情。像這樣，為什麼不能有不會般涅槃的法呢？或者應該承認有無根的有情。應該反問他，你想要表達什麼？這些無根者是有情還是非有情？如果是有情，那麼外面的無根之物也應該是有情，這不合道理。如果不是有情，那麼說為什麼不承認有無根的有情，這不合道理。這樣詰問之後。 又有人提出疑問，如做了剎帝利（剎帝利，古印度社會四種姓之一，指武士階層）之後，有時又做婆羅門（婆羅門，古印度社會四種姓之一，指僧侶階層）、吠舍（吠舍，古印度社會四種姓之一，指商人階層）、戍陀羅（戍陀羅，古印度社會四種姓之一，指奴隸階層）。像這樣，乃至做了戍陀羅之後，有時乃至又做剎帝利。又做了那落迦（那落迦，即地獄）之後，有時乃至做天（天，指天界）。乃至做了天之後，有時乃至又做那落迦。像這樣，為什麼不能做了不會般涅槃的法之後，有時又做會般涅槃的法呢？應該反問他，你想要表達什麼？這些剎帝利乃至戍陀羅，以及那落迦乃至諸天，是具有一切根性呢，還是隻有一種根性呢？如果具有一切根性，那麼這個比喻不相似，不合道理。如果只有一種根性，那麼先前是剎帝利，或者在某個時候乃至做了戍陀羅；先前是那落迦，或者在某個時候乃至做了天，這不合道理。這樣詰問之後。 又有人提出疑問，如剎帝利等具有一切根性，像這樣，為什麼不會般涅槃的法沒有會般涅槃的法界呢？應該反問他，你想要表達什麼？這些不會般涅槃的法界，這些會般涅槃的法界，這兩種界是互相違背呢，還是不互相違背呢？如果互相違背...
【English Translation】 English version: What is desired. Various sentient beings have various natures (界性, jie xing, referring to the faculties and endowments of beings). Are there immeasurable natures, inferior natures, and supremely wonderful natures, or are there not? If you say there are, then there is no Pudgala (補特伽羅, pu te qie luo, a Buddhist term meaning 'person' or 'being') who will ultimately not attain Parinirvana (般涅槃, bo nie pan, a Buddhist term referring to entering extinction or complete quiescence), which is unreasonable. If you say there are not, then the scriptures say that various sentient beings have various natures, even supremely wonderful natures, which is also unreasonable. Having taught in this way. Again, someone raises the question, although sentient beings have various natures, even supremely wonderful natures, there are no rootless sentient beings. Like this, why can't there be a Dharma that does not attain Parinirvana? Or it should be admitted that there are rootless sentient beings. He should be questioned in return, what do you want to express? Are these rootless ones sentient beings or non-sentient beings? If they are sentient beings, then external rootless things should also be sentient beings, which is unreasonable. If they are not sentient beings, then saying why not admit that there are rootless sentient beings is unreasonable. Having questioned in this way. Again, someone raises the question, just as having been a Kshatriya (剎帝利, cha di li, one of the four castes in ancient India, referring to the warrior class), one sometimes becomes a Brahmin (婆羅門, po luo men, one of the four castes in ancient India, referring to the priestly class), a Vaishya (吠舍, fei she, one of the four castes in ancient India, referring to the merchant class), or a Shudra (戍陀羅, shu tuo luo, one of the four castes in ancient India, referring to the slave class). Like this, even having been a Shudra, one sometimes even becomes a Kshatriya. Also, having been a Naraka (那落迦, na luo jia, i.e., hell), one sometimes even becomes a Deva (天, tian, referring to the heavenly realm). Even having been a Deva, one sometimes even becomes a Naraka again. Like this, why can't one, having become a Dharma that does not attain Parinirvana, sometimes become a Dharma that attains Parinirvana? He should be questioned in return, what do you want to express? Do these Kshatriyas, even Shudras, and Narakas, even Devas, have all natures, or do they have only one nature? If they have all natures, then this analogy is dissimilar, which is unreasonable. If they have only one nature, then previously being a Kshatriya, one sometimes even becomes a Shudra; previously being a Naraka, one sometimes even becomes a Deva, which is unreasonable. Having questioned in this way. Again, someone raises the question, just as Kshatriyas, etc., have all natures, like this, why does the Dharma that does not attain Parinirvana not have the realm of the Dharma that attains Parinirvana? He should be questioned in return, what do you want to express? Are these realms of the Dharma that does not attain Parinirvana and these realms of the Dharma that attains Parinirvana mutually contradictory, or are they not mutually contradictory? If they are mutually contradictory...
相違而言無般涅槃法何故不有般涅槃法界者。不應道理。若不相違即此補特伽羅是無般涅槃法亦是有般涅槃法者。不應道理。如是詰已。
復有難言如現見有一地方所於一時間無金種性。或於一時有金種性。於一時間無有末尼真珠琉璃等種性。或於一時有彼種性。於一時間無鹽種性。或於一時有彼種性。於一時間無種種相界種性。或於一時有彼種性。如是先是無般涅槃法種性。何故不於一時成有般涅槃法種性耶。應詰彼言。汝何所欲。如彼地方所先無此種性。後有此種性。或先有此種性。后無此種性。如是先有聲聞定種性。后無是種性。乃至先有大乘定種性。后無是種性。或先無定種性。後有定種性耶。若言爾者。順解脫分善根應空無果。又若爾者。立定種性不應道理。若不爾者。汝言無般涅槃法者。先住無種性已后住有種性。如有地方所。有般涅槃法者。先住有種性已后住無種性。如地方所者。不應道理。又應責彼。汝何所欲。無般涅槃法下劣界者。安住如是下劣界中。為即於此生轉成般涅槃法。為於後生耶。若言即於此生者。汝意云何。彼遇佛法僧已。于現法中為能起順解脫分善根耶。為不能耶。若言能者。彼遇佛法僧已。于現法中能起順解脫分善根。而言無般涅槃法者。不應道理。若言不能者。彼遇佛法
【現代漢語翻譯】 現代漢語譯本：如果說『相違』（xiang wei，矛盾）而言，沒有般涅槃法（ban nie pan fa，完全寂滅之法），那麼為什麼沒有般涅槃法界（ban nie pan fa jie，完全寂滅之法界）呢？這不合道理。如果說不相違，那麼這個補特伽羅（bu te jia luo，人）既是沒有般涅槃法，也是有般涅槃法，這也不合道理。這樣詰問之後。 又有人提出疑問，就像現在看到某個地方，在某個時間沒有金的種性（jin de zhong xing，金的本性），或者在某個時間有金的種性；在某個時間沒有末尼（mo ni，摩尼，寶珠）、真珠（zhen zhu，珍珠）、琉璃（liu li，琉璃）等種性，或者在某個時間有這些種性；在某個時間沒有鹽的種性（yan de zhong xing，鹽的本性），或者在某個時間有鹽的種性；在某個時間沒有種種相界（zhong zhong xiang jie，各種現象界）的種性，或者在某個時間有這些種性。這樣，先前是沒有般涅槃法的種性，為什麼不能在某個時間成為有般涅槃法的種性呢？應該反問他們：『你想要表達什麼？』就像那個地方先前沒有這種種性，後來有了這種種性，或者先前有這種種性，後來沒有這種種性。這樣，先前有聲聞定（sheng wen ding，聲聞禪定）的種性，後來沒有這種種性，乃至先前有大乘定（da cheng ding，大乘禪定）的種性，後來沒有這種種性，或者先前沒有禪定的種性，後來有禪定的種性嗎？如果他們說是這樣，那麼順解脫分善根（shun jie tuo fen shan gen，順向解脫的善根）就應該空無果報。而且如果這樣，建立禪定種性就不合道理。如果他們說不是這樣，那麼你說沒有般涅槃法的人，先前安住于沒有種性的狀態，之後安住于有種性的狀態，就像某個地方一樣。有般涅槃法的人，先前安住于有種性的狀態，之後安住于沒有種性的狀態，就像某個地方一樣，這不合道理。』 又應該責問他們：『你想要表達什麼？沒有般涅槃法的下劣界（xia lie jie，低劣的境界）的人，安住于這樣低劣的境界中，是就在此生轉變成為般涅槃法，還是在後世呢？』如果他們說就在此生，那麼你認為怎麼樣？他們遇到佛法僧（fo fa seng，佛教三寶）之後，在現世中是能夠生起順解脫分善根呢，還是不能呢？如果他們說能，那麼他們遇到佛法僧之後，在現世中能夠生起順解脫分善根，卻說他們沒有般涅槃法，這不合道理。如果他們說不能，那麼他們遇到佛法
【English Translation】 English version: If, speaking in terms of 'contradiction' (xiang wei), there is no ban nie pan fa (般涅槃法, the Dharma of complete Nirvana), then why is there no ban nie pan fa jie (般涅槃法界, the realm of complete Nirvana)? That is unreasonable. If it is said that there is no contradiction, then this bu te jia luo (補特伽羅, person) is both without the Dharma of complete Nirvana and with the Dharma of complete Nirvana, which is also unreasonable. Having questioned in this way. Furthermore, there is the difficulty that, as is now seen, in a certain place at a certain time there is no seed-nature of gold (jin de zhong xing, 金的種性), or at a certain time there is the seed-nature of gold; at a certain time there is no seed-nature of mo ni (末尼, Mani, jewels), pearls (zhen zhu, 珍珠), liu li (琉璃, lapis lazuli), etc., or at a certain time there is that seed-nature; at a certain time there is no seed-nature of salt (yan de zhong xing, 鹽的種性), or at a certain time there is that seed-nature; at a certain time there is no seed-nature of various realm-aspects (zhong zhong xiang jie, 種種相界), or at a certain time there is that seed-nature. Thus, previously there was no seed-nature of the Dharma of complete Nirvana, why can it not at a certain time become the seed-nature of the Dharma of complete Nirvana? One should question them: 'What do you intend to express?' Just as that place previously did not have this seed-nature, and later had this seed-nature, or previously had this seed-nature, and later did not have this seed-nature. Thus, previously there was the seed-nature of sheng wen ding (聲聞定, Shravaka Samadhi), and later there was no such seed-nature, and even previously there was the seed-nature of da cheng ding (大乘定, Mahayana Samadhi), and later there was no such seed-nature, or previously there was no seed-nature of Samadhi, and later there was the seed-nature of Samadhi? If they say that it is so, then the roots of virtue conducive to liberation (shun jie tuo fen shan gen, 順解脫分善根) should be empty and without result. Moreover, if it is so, establishing the seed-nature of Samadhi would be unreasonable. If they say that it is not so, then your saying that there is no Dharma of complete Nirvana, that one previously abides in a state without seed-nature and later abides in a state with seed-nature, like a certain place. One who has the Dharma of complete Nirvana, previously abides in a state with seed-nature and later abides in a state without seed-nature, like a certain place, is unreasonable.' Furthermore, one should question them: 'What do you intend to express? One of inferior realm (xia lie jie, 下劣界) without the Dharma of complete Nirvana, abiding in such an inferior realm, will they transform into the Dharma of complete Nirvana in this life, or in a later life?' If they say in this life, then what do you think? After they encounter the Buddha, Dharma, and Sangha (fo fa seng, 佛法僧, the Three Jewels), in the present life are they able to generate roots of virtue conducive to liberation, or are they not able to? If they say they are able, then after they encounter the Buddha, Dharma, and Sangha, in the present life they are able to generate roots of virtue conducive to liberation, yet you say they do not have the Dharma of complete Nirvana, which is unreasonable. If they say they are not able, then after they encounter the Buddha, Dharma,
僧已。于現法中不能起順解脫分善根。而言轉成般涅槃法者。不應道理。若言後生方成般涅槃法者。汝意云何。彼為先積集善根故於後生中遇佛法僧。能起順解脫分善根耶。為先不積集善根耶。若言先積集善根者。彼即於此生中遇佛法僧。能起善根。而言於後生中方成般涅槃法者。不應道理。又如彼因應空無果。若言先不積集善根者。是則前後相似。俱未積集善根。而言於後生中方成般涅槃法非即此生中者。不應道理。
複次略有十種聲聞。何等為十。謂清凈界聲聞。已遇緣聲聞。雜染界生聲聞。清凈界生聲聞。未法時生聲聞。賢善時生聲聞。未得眼聲聞。已得眼聲聞。清凈眼聲聞。極清凈眼聲聞。若有安住聲聞種性。是初聲聞。已入法者。是名第二。若有聲聞所生世界。其中多有眾苦可得。容有五濁。所謂壽濁乃至有情濁。是名雜染界生聲聞。與此相違當知即是清凈界生聲聞。末法時生諸聲聞相云何可知。謂諸聲聞于當來世法末時生。多分愛重利養恭敬。違背妙法。諸貪恚癡及不正法並皆增盛。為慳嫉等諸隨煩惱纏擾其心。處慳。家慳。利慳。敬慳。譽慳。法慳。無不具足。諂誑矯詐恒現在前。廣說乃至為活命故而求出家非為涅槃。多諸掉動。高舉輕躁。強口傲誕懈怠失念。心不靜定多諸迷亂。根性闇劣多諸
【現代漢語翻譯】 現代漢語譯本：如果一個比丘已經無法在現世中生起順於解脫的善根，卻說他將來會成就般涅槃，這是不合道理的。如果說他要到下一世才能成就般涅槃，你認為如何？他是因為前世積累了善根，所以在下一世遇到佛法僧，能夠生起順於解脫的善根呢？還是因為前世沒有積累善根呢？如果說是因為前世積累了善根，那麼他在此生中遇到佛法僧，就應該能夠生起善根，卻說他要到下一世才能成就般涅槃，這是不合道理的。又好像那原因存在卻應該沒有結果一樣。如果說是因為前世沒有積累善根，那麼前後兩種情況相似，都是沒有積累善根，卻說他要到下一世才能成就般涅槃，而不是在此生中，這是不合道理的。
其次，略而言之有十種聲聞（Śrāvaka，聽聞佛陀教法而證悟者）。是哪十種呢？分別是：清凈界聲聞、已遇緣聲聞、雜染界生聲聞、清凈界生聲聞、末法時生聲聞、賢善時生聲聞、未得眼聲聞、已得眼聲聞、清凈眼聲聞、極清凈眼聲聞。如果有人安住于聲聞種性，這是第一種聲聞。已經入法者，這是第二種聲聞。如果某個聲聞所出生的世界，其中有很多苦難可以遇到，容易出現五濁（kaṣāya，指劫濁、見濁、煩惱濁、眾生濁、命濁），也就是壽濁乃至有情濁，這就是雜染界生聲聞。與此相反，就是清凈界生聲聞。末法時期出生的聲聞的相狀如何得知呢？就是說，這些聲聞在未來佛法衰落的時期出生，大多喜愛重視利養恭敬，違背妙法。各種貪婪、嗔恨、愚癡以及不正之法都日益增長。被慳吝、嫉妒等各種隨煩惱纏繞內心。在住處慳吝，對家人慳吝，對利益慳吝，對恭敬慳吝，對名譽慳吝，對佛法慳吝，沒有不具備的。諂媚、欺騙、虛偽常常出現在面前。廣泛地說，乃至爲了活命而求出家，不是爲了涅槃（Nirvāṇa，寂滅）。很多掉舉，高傲自大，輕浮急躁，強詞奪理，傲慢自誇，懈怠放逸，喪失正念，內心不能安定，有很多迷惑混亂，根性遲鈍低下，很多
【English Translation】 English version: If a Bhikṣu (monk) is unable to generate roots of good merit conducive to liberation in this present life, it is unreasonable to say that he will attain Parinirvāṇa (complete extinction of suffering) in the future. If you say that he will only attain Parinirvāṇa in a future life, what is your opinion? Is it because he accumulated good roots in a previous life that he encounters the Buddha (awakened one), Dharma (teachings), and Saṃgha (community) in a future life and is able to generate roots of good merit conducive to liberation? Or is it because he did not accumulate good roots in a previous life? If you say that it is because he accumulated good roots in a previous life, then he should be able to generate good roots in this life when he encounters the Buddha, Dharma, and Saṃgha, and it is unreasonable to say that he will only attain Parinirvāṇa in a future life. It is also like a cause existing but there should be no result. If you say that it is because he did not accumulate good roots in a previous life, then the two situations are similar, both without accumulating good roots, and it is unreasonable to say that he will only attain Parinirvāṇa in a future life and not in this life.
Furthermore, briefly speaking, there are ten types of Śrāvakas (hearers of the Buddha's teachings). What are these ten? They are: Śrāvakas of the pure realm, Śrāvakas who have encountered conditions, Śrāvakas born in a defiled realm, Śrāvakas born in a pure realm, Śrāvakas born in the time of the decline of the Dharma, Śrāvakas born in a virtuous time, Śrāvakas who have not attained the eye, Śrāvakas who have attained the eye, Śrāvakas with a pure eye, and Śrāvakas with an extremely pure eye. If someone abides in the Śrāvaka nature, this is the first type of Śrāvaka. Those who have already entered the Dharma, this is the second type. If the world where a Śrāvaka is born has many sufferings that can be encountered, and is prone to the five turbidities (kaṣāya, degeneration), namely the turbidity of lifespan, and even the turbidity of sentient beings, this is a Śrāvaka born in a defiled realm. The opposite of this is known as a Śrāvaka born in a pure realm. How can the characteristics of Śrāvakas born in the time of the decline of the Dharma be known? It means that these Śrāvakas are born in the future when the Dharma is declining, and mostly love and value profit and offerings, and go against the wonderful Dharma. Various forms of greed, hatred, and delusion, as well as unwholesome practices, all increase. Their minds are troubled by various secondary afflictions such as stinginess and jealousy. They are stingy with their dwelling, stingy with their family, stingy with profit, stingy with respect, stingy with fame, and stingy with the Dharma, lacking nothing. Flattery, deception, and hypocrisy are constantly present. Broadly speaking, they even seek ordination for the sake of survival, not for Nirvāṇa (cessation of suffering). They have much restlessness, are arrogant and conceited, frivolous and impetuous, argumentative, boastful, lazy and negligent, lose mindfulness, their minds are not stable, have much confusion, and their faculties are dull and inferior, with many
煩惱。煩惱現行無有間斷。憂苦雖多不生厭患。樂多眾會。棄阿練若邊際臥具。來入眾中習近村側。所有臥具便生喜樂。如是乃至喜樂談謔。喜樂諠眾。喜樂猥雜。自舉縱逸。不能善修身戒心慧。于佛世尊所說甚深與空相應隨順緣性緣起緣生所有經典。並皆棄捨。於世聰慧所造諷誦。綺飾言辭絢藻文章。隨順世典恭敬受持深生歡喜。于似正法非正法中妄生法想。于正法中起非法想。又即于彼愛樂顯現宣說開示。誹謗正法及毗奈耶。于說正法及毗奈耶補特伽羅生怨家想。多犯尸羅習諸惡法。內實腐敗外現賢善。廣說乃至實非梵行自稱梵行。無餘有餘二篇重罪尚起故思現行毀犯。何況中輕。既毀犯已多不如法發露對治。或為他知而行發露。非實意樂。故欲結好諸親友家及施食家。于諸在家所為所作能引無義多事業中。好善營造。于諸在家白衣者所。多起親愛尊重恭敬愍念之心。非於同法修梵行所多喜安住詐現相等起邪命法。展轉互起謀略之心。好為種種斗訟違諍。多樂蓄積家產資具。假存法式以之為勝。凡所度人出家受戒。一切皆以有染污心為充供事。然作是言。我今但為憐愍因緣。度其出家受具足戒。所畜共住近住弟子。恒常供侍隨心轉者。彼雖慢緩而深愛念悅意攝受。余不爾者。雖不慢緩。亦不愛念悅意攝受。若見苾
芻多諸親屬廣招利養衣服等物。則便尊重恭敬供養。若見苾芻闕乏親屬。雖少欲等功德具足。仍生輕蔑而不採錄。食用僧祇及別人物。都無悔愧。好攝犯戒。樂結朋黨。悔情微劣或復太過。凡所聽受皆為聲譽讚誦因緣。或復多為利養恭敬。都不自為調伏身心。如是等類諸雜染法皆悉成就。法末時者。所謂大師般涅槃后聖教沒時。爾時如是聲聞弟子。身壞命終多墮惡趣生那落迦。若有成就與此相違不染污法。當知是名賢善時生聲聞。彼于如來初出世時瘜肉未生時大師現前時。或有一類般涅槃后。如是多分身壞命終還得善趣。往生天上樂世界中。若諸異生聲聞名未得眼。預流一來及不還等名已得眼。慧解脫阿羅漢名清凈眼。若具三明俱分解脫名極清凈眼。
複次或有聲聞。雖如所應勇猛精進。于現法中而不能證勝過人法。或有聲聞。于現法中有力能得勝過人法。沙門果證由放逸故而不能證。
複次當釋月喻經中具戒具德柔和善法諸句差別。謂聲聞中略有四種凈妙之法。令諸有情若得見者由身語意生無量福。何等為四。謂住具足尸羅。守別解脫律儀。廣說如經。是名初法。復有少欲喜足廣說乃至諸漏永盡作證讚美。是第二法。復有柔和易可共住。不惱有智同梵行者。令諸苾芻喜樂同處。又具成就四種證凈。是第
【現代漢語翻譯】 現代漢語譯本： 如果一個比丘有很多親屬，廣泛地尋求利益供養和衣服等物品，那麼人們就會尊重、恭敬和供養他。如果看到一個比丘缺少親屬，即使他少欲知足等功德具足，仍然會輕視而不理睬。他們食用僧眾的財物和個人的物品，都毫無悔恨愧疚之心。他們喜歡結交犯戒的人，樂於結成朋黨。對於悔改的心情非常微弱或者過於極端。凡是聽聞和接受的教法，都是爲了獲得聲譽和讚頌的因緣，或者更多是爲了獲得利益和恭敬，完全不爲了調伏自己的身心。像這樣的人，各種雜染的法都完全成就了。所謂『法末時』，就是指大師（佛陀）般涅槃后，聖教衰落的時期。那時，像這樣的聲聞弟子，身壞命終后大多會墮入惡趣，生於那落迦（地獄）。如果有人成就了與此相反的不染污的法，應當知道這是賢善時期出生的聲聞。他們在如來初次出世時，瘜肉未生時，大師現前時，或者有一類人在般涅槃后，這樣的大部分人身壞命終后還能得到善趣，往生到天上的快樂世界中。如果說異生（凡夫）聲聞是『名未得眼』，那麼預流（須陀洹）、一來（斯陀含）以及不還（阿那含）等是『名已得眼』，慧解脫阿羅漢是『清凈眼』，如果具足三明（宿命明、天眼明、漏盡明）和俱分解脫（慧解脫和身解脫）就叫做『極清凈眼』。
再者，有些聲聞，雖然如所應地勇猛精進，但在現世中卻不能證得勝過常人的法。也有些聲聞，在現世中有能力證得勝過常人的法，但因為放逸的緣故而不能證得沙門果位。
再者，應當解釋《月喻經》中『具戒』、『具德』、『柔和』、『善法』等句子的差別。所謂聲聞中略有四種清凈微妙的法，能讓有情眾生如果得見，就能由身語意生出無量的福德。是哪四種呢？第一種是安住于具足的尸羅（戒律），守護別解脫律儀，詳細的解釋如經中所說。這叫做第一種法。第二種是少欲知足，詳細的解釋乃至諸漏永盡，作證讚美。這是第二種法。第三種是柔和易於相處，不惱亂有智慧的同修梵行者，使比丘們喜悅地共同居住。又具足成就四種證凈。這是第
【English Translation】 English version: If a Bhikshu (monk) has many relatives and extensively seeks benefits, offerings, clothing, and other items, then people will respect, revere, and make offerings to him. If they see a Bhikshu lacking relatives, even if he possesses virtues such as contentment with little, they will still despise and ignore him. They consume the Sangha's (monastic community) property and personal belongings without any remorse or shame. They like to associate with those who violate the precepts and enjoy forming factions. Their remorse is either very weak or excessively extreme. Whatever teachings they hear and receive are for the sake of gaining fame and praise, or even more for the sake of gaining benefits and reverence, without any intention of subduing their own body and mind. Such individuals fully embody all kinds of defiled dharmas (teachings). The so-called 'end of the Dharma' refers to the time after the Great Master (Buddha) enters Parinirvana (final liberation) and the sacred teachings decline. At that time, such Shravaka (disciple) disciples, after their bodies break and their lives end, mostly fall into evil realms and are born in Naraka (hell). If someone achieves undefiled dharmas contrary to this, know that they are Shravakas born in a virtuous time. They, at the time of the Tathagata's (Buddha's) first appearance in the world, when the polyp had not yet arisen, when the Great Master was present, or a certain type after Parinirvana, most of these, after their bodies break and their lives end, can still attain good realms and be reborn in happy worlds in the heavens. If ordinary beings (non-Aryas) Shravakas are said to 'not yet have attained the eye', then Srotapannas (stream-enterers), Sakridagamin (once-returners), and Anagamin (non-returners) are said to 'have already attained the eye', an Arhat (liberated being) with wisdom liberation is said to have a 'pure eye', and one who possesses the three Vidyas (knowledges: knowledge of past lives, divine eye, and extinction of defilements) and Ubhayatobhaga-vimukta (liberated in both ways: through wisdom and through the body) is said to have an 'extremely pure eye'.
Furthermore, some Shravakas, although diligently strive as they should, are unable to realize superior human dharmas (attainments) in this present life. There are also Shravakas who have the ability to attain superior human dharmas in this present life, but are unable to realize the fruits of a Shramana (ascetic) due to negligence.
Furthermore, the differences between the phrases 'possessing precepts', 'possessing virtues', 'gentle', and 'good dharmas' in the 'Moon Simile Sutra' should be explained. In short, there are four kinds of pure and wonderful dharmas among Shravakas, which, if sentient beings see, can generate immeasurable merit through body, speech, and mind. What are the four? The first is abiding in complete Shila (moral conduct), guarding the Pratimoksha (code of monastic discipline), as explained in detail in the Sutra. This is called the first dharma. The second is contentment with little, as explained in detail, up to the complete exhaustion of all defilements, witnessing and praising. This is the second dharma. The third is being gentle and easy to get along with, not disturbing wise fellow practitioners of the Brahmacharya (holy life), causing the Bhikshus to happily live together. And possessing the four kinds of purity of attainment. This is the
三法。又有不耽利養。不著恭敬。憐愍於他。覆藏己善。發露己惡。雖復實有種種功德而不欲求令他知有。謂欲令他知我成就如是功德。是第四法。
複次若有聲聞欲往他家。應先斷除三隨煩惱然後當往。何等為三。一結親友家隨煩惱。二家慳隨煩惱。三以有染心而行法施隨煩惱。此中聲聞由六種相。應斷結親友家隨煩惱已乃往他家。謂時時往不應數往。于可愛事若不如理。執取其相暫生貪愛即便羞恥。不以兇暴強口傲誕邪行追求衣服等物。善自守護善覆其身。不以身觸所不應觸。亦不坐于所不應坐。終不食于所不應食。亦終不飲所不應飲。又不應受所不應受。又以隨順遠離心。趣向遠離心鄰亞遠離心。尋思諸善猶如山嶽難往趣處。非凈信家能令凈信。如舊所履清凈泉池。諸凈信家倍令增長。
又由六相應斷家慳隨煩惱已乃往他家。謂往他家于有情事不染不著。如有情事。于利養事。于恭敬事。當知亦爾。又于無利不生憂苦。如於無利。于不恭敬當知亦爾。又于自他諸利養中其心平等。於己所得利養恭敬不自讚美。於他所得利養恭敬終不毀呰。
又由六相應斷有染心而行法施隨煩惱已乃往他家。謂不悕望他於己凈信。又于出離法如實了知。又於他所應起三種純善意樂。何等為三。謂引發樂故除遣苦
【現代漢語翻譯】 現代漢語譯本： 三種法。還有不貪圖利養（供養），不執著恭敬，憐憫他人，隱藏自己的優點，揭露自己的缺點。即使實際上有種種功德，也不想讓別人知道自己有。如果想要讓別人知道自己成就了這樣的功德，這是第四種法。 再次，如果有聲聞（聽聞佛法而修行的人）想要去別人家，應該先斷除三種隨煩惱（細微的煩惱），然後才去。哪三種呢？一是結交親友家的隨煩惱，二是家慳（吝嗇）隨煩惱，三是以染污心（不清凈的心）而行法施（傳播佛法）的隨煩惱。其中，聲聞通過六種行為，應該斷除結交親友家的隨煩惱之後才去別人家。即：時時去，不應該頻繁去。對於可愛的事物，如果不合乎道理，執著於它的表象，稍微產生貪愛就感到羞恥。不以兇暴、強詞奪理、傲慢放誕、邪惡的行為去追求衣服等物品。好好地守護自己，好好地遮蔽自己的身體。不用身體去接觸不應該接觸的，也不坐在不應該坐的地方。始終不吃不應該吃的，也始終不喝不應該喝的。又不應該接受不應該接受的。又以隨順遠離的心，趨向遠離的心，接近遠離的心。尋思各種善法，猶如山嶽一樣難以攀登的地方。非凈信（沒有清凈信仰）的家庭能夠使人產生清凈的信仰，如同過去經常使用的清凈泉水，使清凈信仰的家庭更加增長。 又通過六種行為，應該斷除家慳隨煩惱之後才去別人家。即：去別人家，對於有情（眾生）的事不染著。如有情的事，對於利養的事，對於恭敬的事，應當知道也是這樣。又對於沒有利益不產生憂愁痛苦。如同對於沒有利益，對於沒有恭敬應當知道也是這樣。又對於自己和他人各種利養中心懷平等。對於自己得到的利養恭敬不自我讚美。對於他人得到的利養恭敬始終不詆譭。 又通過六種行為，應該斷除以染污心而行法施的隨煩惱之後才去別人家。即：不希望別人對自己產生清凈的信仰。又對於出離法（解脫煩惱的方法）如實了知。又對於他人應當生起三種純善的意樂（心願）。哪三種呢？一是引發快樂，二是消除痛苦
【English Translation】 English version: Three Dharmas. Furthermore, there is not being attached to offerings, not clinging to reverence, having compassion for others, concealing one's own virtues, and revealing one's own faults. Even if one actually possesses various merits, one does not desire to let others know that one has them. If one desires to let others know that one has accomplished such merits, this is the fourth Dharma. Furthermore, if a Shravaka (a disciple who hears and practices the teachings) wishes to go to another's home, he should first eliminate the three secondary defilements (minor afflictions) before going. What are the three? First, the secondary defilement of forming close friendships with families. Second, the secondary defilement of household stinginess. Third, the secondary defilement of performing Dharma giving (teaching the Dharma) with a defiled mind (impure intention). Among these, a Shravaka, through six aspects, should eliminate the secondary defilement of forming close friendships with families before going to another's home. That is, going from time to time, not going frequently. Regarding lovely things, if they are not in accordance with reason, grasping their appearance, and briefly generating attachment, one should feel ashamed. Not using violence, forceful speech, arrogance, or evil conduct to seek clothing and other items. Carefully guarding oneself, carefully covering one's body. Not using the body to touch what should not be touched, nor sitting where one should not sit. Never eating what should not be eaten, nor drinking what should not be drunk. And not accepting what should not be accepted. Furthermore, with a mind that accords with detachment, approaching a mind of detachment, drawing near to a mind of detachment. Contemplating various good Dharmas, like mountains that are difficult to climb. Non-pure faith (families without pure faith) cannot cause pure faith, like a clean spring that has been used before, causing families with pure faith to increase even more. Furthermore, through six aspects, one should eliminate the secondary defilement of household stinginess before going to another's home. That is, when going to another's home, not being attached to the affairs of sentient beings (all living beings). As with the affairs of sentient beings, so too with the affairs of offerings, and with the affairs of reverence, it should be known to be the same. Furthermore, not generating sorrow and suffering over the lack of benefit. As with the lack of benefit, so too with the lack of reverence, it should be known to be the same. Furthermore, having equanimity in one's mind regarding one's own and others' various offerings. Not praising oneself for the offerings and reverence one has received. Never disparaging the offerings and reverence others have received. Furthermore, through six aspects, one should eliminate the secondary defilement of performing Dharma giving with a defiled mind before going to another's home. That is, not hoping that others will have pure faith in oneself. Furthermore, truly understanding the Dharma of liberation (the method of freeing oneself from afflictions). Furthermore, one should generate three kinds of purely good intentions (aspirations) towards others. What are the three? First, to bring about happiness, second, to eliminate suffering
故。恭敬聽受法隨法行得勝利故。為生等苦所苦惱者令脫苦故。若已解脫者。即于諸法妙善法性為緣素呾纜毗奈耶摩呾理迦所攝俗正法中。為令受持讀誦正法久住。是故宣說。當知初隨煩惱斷故。無猥雜住以為究竟。第二隨煩惱斷故。正受用財以為究竟。第三隨煩惱斷故。正受用法以為究竟。
複次當釋伐他迦經。若有聲聞欲于染凈方便善巧。略於三處應遍了知。謂于雜染清凈所依中由雜染清凈所依故。于雜染中由雜染故。于清凈中由清凈故。云何雜染清凈所依。謂即此身有色粗重。廣說如經。此是愚夫無有智慧趣無明者雜染所依。亦是聰明有大智慧趣于明者清凈所依。云何雜染。謂諸愚夫為欲造作凈不凈業。先尋思已后以身語造作所有凈不凈業。由此因緣於五趣生死中。感愛非愛有惱無惱自體令生。云何清凈。謂二種學清凈品中最為殊勝第一學者。謂真如智以為依止能有所作。第二學者。謂為煩惱皆得離系。複次即此清凈略由五因之所顯示。
何等為五。一正說者。二正行者。三正行。四增上心學所治隨煩惱斷。五增上慧學所治隨煩惱斷。此中如來是正說者。根熟聲聞是正行者。亦名聰慧者。諦智所攝名為正行。據能斷煩惱義。是無上對治故。略有五法名增上心學所治隨煩惱。一居遠離者所有諸蓋。二
【現代漢語翻譯】 現代漢語譯本：因此，恭敬地聽聞、接受佛法並依法修行，就能獲得勝利。爲了讓那些被生老病死等痛苦所困擾的人解脫痛苦，對於那些已經解脫的人，爲了讓他們在諸法微妙、善妙的法性（dharma-dhātu）中，通過緣起（pratītyasamutpāda）、素呾纜（sūtra，經）、毗奈耶（vinaya，律）、摩呾理迦（mātṛka，論）所包含的世俗正法中，受持、讀誦，使正法長久住世，所以宣說以下內容：應當知道，最初隨煩惱斷除的緣故，沒有低俗雜亂的住所，才是究竟；第二隨煩惱斷除的緣故，正確地受用財物，才是究竟；第三隨煩惱斷除的緣故，正確地受用佛法，才是究竟。
其次，應當解釋《伐他迦經》（Vataka Sūtra）。如果有聲聞（śrāvaka，佛陀的弟子）想要在染污和清凈的方便法門上善巧，應該略微地在三個方面普遍地瞭解。即在雜染和清凈的所依中，因為雜染和清凈的所依的緣故；在雜染中，因為雜染的緣故；在清凈中，因為清凈的緣故。什麼是雜染和清凈的所依呢？就是這個身體，有色、粗重，詳細的說法如經中所說。這個身體是愚夫沒有智慧、趨向無明者的雜染所依，也是聰明有大智慧、趨向光明者的清凈所依。什麼是雜染呢？就是那些愚夫爲了造作清凈或不清凈的業，先經過尋思，然後用身語造作所有清凈或不清凈的業。由此因緣，在五趣（gati）生死中，感受可愛或不可愛、有惱或無惱的自體而令其產生。什麼是清凈呢？就是兩種學習清凈品中最殊勝、第一的學者，以真如智（tathatā-jñāna）作為依靠，能夠有所作為；第二種學者，就是煩惱都能夠得到解脫。其次，這種清凈略微地由五種原因來顯示。
什麼是五種原因呢？一是正說者，二是正行者，三是正行，四是增上心學（adhi-citta-śikṣā）所對治的隨煩惱斷除，五是增上慧學（adhi-prajñā-śikṣā）所對治的隨煩惱斷除。這裡，如來（Tathāgata，佛）是正說者，根機成熟的聲聞是正行者，也稱為聰慧者。諦智（satya-jñāna）所包含的稱為正行。根據能夠斷除煩惱的意義，這是無上的對治法。略微有五種法，稱為增上心學所對治的隨煩惱：一是居住在遠離之處的人所有的各種蓋（āvaraṇa，障礙），二是...
【English Translation】 English version: Therefore, respectfully listening to and receiving the Dharma, and practicing according to the Dharma, one can attain victory. In order to liberate those who are afflicted by suffering such as birth, old age, sickness, and death, and for those who are already liberated, in order for them to uphold and recite within the subtle and excellent Dharma-nature (dharma-dhātu) of all dharmas, through the secular and righteous Dharma contained in the pratītyasamutpāda (dependent origination), sūtra (discourses), vinaya (discipline), and mātṛka (matrices), so that the righteous Dharma may abide long, therefore, the following is proclaimed: It should be known that, initially, because the secondary defilements are severed, not having vulgar and chaotic dwellings is ultimate; secondly, because the secondary defilements are severed, correctly using wealth is ultimate; thirdly, because the secondary defilements are severed, correctly using the Dharma is ultimate.
Furthermore, the Vataka Sūtra should be explained. If a śrāvaka (disciple of the Buddha) wishes to be skillful in the expedient methods of defilement and purification, they should broadly understand in three aspects. That is, in the basis of defilement and purification, because of the basis of defilement and purification; in defilement, because of defilement; in purification, because of purification. What is the basis of defilement and purification? It is this body, which is material, coarse, and heavy. The detailed explanation is as stated in the sūtra. This body is the basis of defilement for foolish people who lack wisdom and tend towards ignorance, and it is also the basis of purification for intelligent people who have great wisdom and tend towards enlightenment. What is defilement? It is that foolish people, in order to create pure or impure karma, first contemplate and then create all pure or impure karma with body and speech. Due to this cause, in the five destinies (gati) of samsara, they experience lovable or unlovable, troublesome or untroublesome self, causing it to arise. What is purification? It is the most excellent and foremost of the two types of learning in the category of purification, the first being the practitioner who relies on tathatā-jñāna (wisdom of suchness) and is able to act; the second being the practitioner whose afflictions are all liberated. Furthermore, this purification is slightly shown by five causes.
What are the five causes? First, the correct speaker; second, the correct practitioner; third, the correct practice; fourth, the severance of secondary defilements that are counteracted by adhi-citta-śikṣā (higher mind training); fifth, the severance of secondary defilements that are counteracted by adhi-prajñā-śikṣā (higher wisdom training). Here, the Tathāgata (Buddha) is the correct speaker, and the śrāvaka with mature faculties is the correct practitioner, also called the intelligent one. That which is contained by satya-jñāna (truth wisdom) is called correct practice. According to the meaning of being able to sever afflictions, this is the unsurpassed antidote. Slightly, there are five dharmas called secondary defilements counteracted by adhi-citta-śikṣā: first, the various āvaraṇa (hindrances) of those who dwell in remote places; second, ...
于教授教誡不堪忍者所有忿惱。三于利養恭敬深貪著者所有慳嫉。四于先所用所受境界發起邪念。五順舍所學分別貪愛。略有三法名增上慧所治隨煩惱。初於世俗理門不了法義者所有無明。次已了法義諸異生者于諸諦中所有猶豫疑惑未斷。后已見諦跡諸有學者修道所攝慧所對治所有我慢。由於如是諸隨煩惱永斷滅故。當知證得最善清凈增上心學增上慧學阿羅漢果。此阿羅漢當知是名最極清凈。
複次於此雜染清凈所依諸聲聞眾。略由三相應遍了知。一由自性故。二由因緣故。三由過患故。由自性者。謂此人身所有自性由三種相之所顯示。由有色故顯餘一切身之共相。由粗重故顯其各別身之自相。由不清凈故顯與天身不同分相。
由因緣者略有三種。謂一切身共相因緣即四大種。各別自相人身。因緣復有二種。一者未生令生因緣。所謂父母不凈和合。二者已生令住因緣。謂糜飯等之所長養。
由過患者復有二種。謂無常性及與苦性。若於寒時為治寒苦。追求覆障以為對治。若於熱時為治熱苦。追求沐浴以為對治。涉路作業有劬勞者。為治勞苦求按摩等以為對治。當知此類名為苦性。手塊杖等之所觸對破壞法故。刀所觸對斷壞法故。若終沒已埋于地故。或火燒故。或為種種傍生諸蟲所食啖故。或即于彼
【現代漢語翻譯】 現代漢語譯本：于教授教誡不堪忍者所有忿惱（krodha，憤怒）。三于利養恭敬深貪著者所有慳嫉（mātsarya，吝嗇和嫉妒）。四于先所用所受境界發起邪念。五順舍所學分別貪愛。略有三法名增上慧所治隨煩惱。初於世俗理門不了法義者所有無明（avidyā，無知）。次已了法義諸異生者于諸諦（satya，真理）中所有猶豫疑惑未斷。后已見諦跡諸有學者修道所攝慧所對治所有我慢（māna，驕慢）。由於如是諸隨煩惱永斷滅故。當知證得最善清凈增上心學增上慧學阿羅漢果（arhat，阿羅漢果）。此阿羅漢當知是名最極清凈。
複次於此雜染清凈所依諸聲聞眾（śrāvaka，聲聞）。略由三相應遍了知。一由自性故。二由因緣故。三由過患故。由自性者。謂此人身所有自性由三種相之所顯示。由有色故顯餘一切身之共相。由粗重故顯其各別身之自相。由不清凈故顯與天身不同分相。
由因緣者略有三種。謂一切身共相因緣即四大種（mahābhūta，四大元素）。各別自相人身。因緣復有二種。一者未生令生因緣。所謂父母不凈和合。二者已生令住因緣。謂糜飯等之所長養。
由過患者復有二種。謂無常性及與苦性。若於寒時為治寒苦。追求覆障以為對治。若於熱時為治熱苦。追求沐浴以為對治。涉路作業有劬勞者。為治勞苦求**等以為對治。當知此類名為苦性。手塊杖等之所觸對破壞法故。刀所觸對斷壞法故。若終沒已埋于地故。或火燒故。或為種種傍生諸蟲所食啖故。或即于彼
【English Translation】 English version: The professor teaches and admonishes all resentments of those who cannot endure. Thirdly, the avarice and jealousy (mātsarya) of those who are deeply attached to profit and respect. Fourthly, the arising of evil thoughts towards previously used and received objects. Fifthly, abandoning the learned discriminations and clinging to love. Briefly, there are three dharmas called the secondary afflictions governed by superior wisdom. Firstly, the ignorance (avidyā) of those who do not understand the meaning of the Dharma through the door of worldly reasoning. Secondly, the hesitation and doubt among the truths (satya) of those ordinary beings who have understood the meaning of the Dharma but have not yet severed their doubts. Lastly, the pride (māna) of those who have seen the path of truth, and whose wisdom is governed by the path of cultivation undertaken by scholars. Because such secondary afflictions are permanently extinguished, it should be known that one has attained the most excellent and pure learning of superior mind, the learning of superior wisdom, and the fruit of an Arhat (arhat). This Arhat should be known as the most extremely pure.
Furthermore, regarding the assembly of Śrāvakas (śrāvaka) who are the basis of both defilement and purity, they can be fully understood through three aspects: firstly, through their nature; secondly, through their causes and conditions; and thirdly, through their faults. Regarding their nature, the nature of this human body is revealed through three characteristics: because it has form, it reveals the common characteristics of all bodies; because it is coarse and heavy, it reveals the individual characteristics of each body; and because it is impure, it reveals the different aspects from the heavenly bodies.
Regarding the causes and conditions, there are briefly three types: the common causes and conditions of all bodies are the four great elements (mahābhūta); the individual characteristics of the human body have two types of causes and conditions: firstly, the causes and conditions that bring about what has not yet arisen, namely, the impure union of parents; and secondly, the causes and conditions that sustain what has already arisen, namely, being nourished by rice gruel and the like.
Regarding the faults, there are two types: impermanence and suffering. If, in cold weather, one seeks coverings and barriers to treat the suffering of cold, and if, in hot weather, one seeks bathing to treat the suffering of heat, and if, when engaging in laborious work on the road, one seeks rest and so on to treat the suffering of labor, it should be known that this type is called the nature of suffering. Because it is destroyed by the touch of hands, clods, and staffs; because it is severed by the touch of knives; and because, after death, it is buried in the ground, or burned by fire, or eaten by various insects and other creatures, or even there
為諸風日所暴燥故。皆是散壞磨滅法性。當知此類是無常性。昔會今乖名為離散。散已變壞最後都盡名為磨滅。
複次因思所緣。如說名映於一切無有過名者由此名一法皆隨自在行。此言有何義。謂若略說。觀清凈因故。觀自相故。觀雜染因故。及為顯示補特伽羅無我及法無我故。若遍了知補特伽羅無我四無色蘊。能斷一切自境界相。名映一切。若遍了知法無我遍計所執自性世俗言名。能除一切彼所依相。名映一切。若過四無色蘊諸我相事定不可得。若過世俗言名遍計所執自性相事亦不可得。若於二種俱不了知。則便發起一切境相雜染隨轉一切境相所有雜染。無不因此增上力故。依此密意薄伽梵說。
執法自性故 執我性而轉 覺此故覺彼 由覺故還滅
複次有四聖諦。世尊為諸聲聞說是凈煩惱所緣境界。謂苦諦等。如前已說。問若真實無顛倒相是諦相者。諸外道見諸邪勝解諸邪論等。非真非實並是顛倒。云何諦攝。若不攝者。彼應不感當來後有。應非苦因。答雖非真實亦是顛倒。然說苦集二諦所攝。所以者何。彼雖皆是邪性所攝。然即此邪性相。是真是實皆不顛倒。是苦性故是苦因故。
複次由二相故顯無常義。一依大乘道理相。二依聲聞乘道理相。謂非有義及其相滅壞義。由二種相
【現代漢語翻譯】 現代漢語譯本：因為受到各種風和陽光的曝曬，這些都是散壞和磨滅法性的原因。應當知道這類事物是無常的。過去相會而今分離，這叫做離散。離散之後變壞，最終完全消失，這叫做磨滅。
其次，思考所緣境。比如經文所說：『名映於一切，無有過名者，由此名一法，皆隨自在行。』這句話有什麼含義呢？簡略地說，是爲了觀察清凈的因，觀察自相，觀察雜染的因，以及爲了顯示補特伽羅（Pudgala，意為『人』或『有情』，在此指代個體）無我和法無我。如果能夠普遍了知補特伽羅無我，四無色蘊（構成個體經驗的四種非物質要素：空無邊處、識無邊處、無所有處、非想非非想處）就能斷除一切自境界相，這叫做『名映一切』。如果能夠普遍了知法無我，遍計所執自性（完全由概念和語言構建的虛假實在）和世俗言名，就能去除一切以此為基礎的現象，這叫做『名映一切』。如果超越了四無色蘊，那麼我相之事就必定不可得；如果超越了世俗言名，那麼遍計所執自性相之事也同樣不可得。如果對於這兩種情況都不瞭解，就會生起一切境相的雜染，並隨之流轉，一切境相的所有雜染，無不因此增上力的緣故。
基於此密意，薄伽梵（Bhagavan，佛的尊稱，意為『世尊』）說：
『執法自性故，執我性而轉，覺此故覺彼，由覺故還滅。』
再次，有四聖諦。世尊為諸聲聞（Sravaka，聽聞佛法並依之修行的人）宣說這是清凈煩惱的所緣境界，即苦諦等，如前所述。有人問：如果真實無顛倒的相是諦相，那麼諸外道（佛教以外的其他宗教或哲學流派）所見的諸邪勝解（錯誤的理解），諸邪論等，既非真也非實，都是顛倒，怎麼能被攝入諦中呢？如果不被攝入，那麼他們就不應該感受未來的果報，不應該是苦的原因。回答是：雖然它們並非真實，也都是顛倒，但可以被說成是苦諦和集諦所攝。為什麼呢？因為它們雖然都是邪性所攝，但這種邪性相，是真是實，皆不顛倒，是苦的性質，是苦的原因。
再次，通過兩種相來顯示無常的意義。一是依據大乘（Mahayana，佛教的主要流派之一，意為『大乘』）的道理，二是依據聲聞乘（Sravakayana，小乘佛教，意為『聲聞乘』）的道理。即非有之義及其相滅壞之義。由兩種相。
【English Translation】 English version: Because they are exposed to various winds and sun, these are the causes of scattering, decaying, and obliterating the Dharma-nature. It should be known that such things are impermanent. Past meetings and present separations are called dispersion. After dispersion, they decay and finally completely disappear, which is called obliteration.
Furthermore, contemplate the object of thought. For example, it is said in the scriptures: 'Name reflects everything, there is nothing beyond name, therefore, by this name, all dharmas follow freely.' What is the meaning of this statement? Briefly speaking, it is for observing the cause of purity, observing self-nature, observing the cause of defilement, and for revealing the non-self of Pudgala (meaning 'person' or 'sentient being', referring to the individual) and the non-self of dharmas. If one can universally understand the non-self of Pudgala, the four formless aggregates (the four non-material elements that constitute individual experience: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception) can cut off all self-boundary appearances, which is called 'name reflects everything.' If one can universally understand the non-self of dharmas, the self-nature of what is completely conceptualized (a false reality constructed entirely by concepts and language) and conventional names, one can remove all phenomena based on this, which is called 'name reflects everything.' If one transcends the four formless aggregates, then the matter of self-appearance is certainly unattainable; if one transcends conventional names, then the matter of the self-nature of what is completely conceptualized is also unattainable. If one does not understand these two situations, then all defilements of appearances will arise and flow along with them, and all defilements of appearances are due to this increasing power.
Based on this hidden meaning, the Bhagavan (an honorific title for the Buddha, meaning 'World-Honored One') said:
'Because of clinging to the nature of dharmas, one clings to the nature of self and revolves. By realizing this, one realizes that, and by realization, it is extinguished.'
Furthermore, there are the Four Noble Truths. The World-Honored One proclaimed to the Sravakas (those who hear the Buddha's teachings and practice accordingly) that these are the objects of pure afflictions, namely the Truth of Suffering, etc., as mentioned earlier. Someone asks: If the true and non-inverted appearance is the appearance of truth, then the wrong understandings, wrong views, and wrong theories seen by other religions (religious or philosophical schools other than Buddhism), which are neither true nor real, are all inverted. How can they be included in the Truth? If they are not included, then they should not experience future retribution and should not be the cause of suffering. The answer is: Although they are not true and are all inverted, they can be said to be included in the Truth of Suffering and the Truth of Accumulation. Why? Because although they are all included in the nature of evil, this nature of evil is true and real, and not inverted. It is the nature of suffering and the cause of suffering.
Furthermore, the meaning of impermanence is revealed through two aspects. One is based on the principles of Mahayana (one of the main branches of Buddhism, meaning 'Great Vehicle'), and the other is based on the principles of Sravakayana (Hinayana Buddhism, meaning 'Vehicle of Hearers'). That is, the meaning of non-existence and the meaning of the destruction of its appearance. By two aspects.
顯示苦義。謂非有執習氣粗重義。及三受所隨生等八種苦相轉義。由二種相顯示空義。謂補特伽羅自性遠離相義。及諸法自性遠離相義。由二種相顯無我義。謂大乘道理及聲聞乘道理補特伽羅自性無我相義。諸法自性無我相義。
復有二教。謂無常教。無始教。又有二種通達。謂有為界通達。無為界通達。複次由五因緣。若無常即苦。一由攝受。謂無常諸行皆為粗重所攝受故。二由法性。謂是生等苦法性故。三由隨逐。謂彼三苦常隨逐故。四由因。謂是增長行因故。五由執著。謂是顛倒所緣事故。
複次由五因緣。若苦即無我。一離苦諸行我不可得故。二彼苦諸行依眾緣故。三無作用故。四有剎那生常隨轉故。五展轉相依故。問若苦諦攝。皆不可愛不可樂是苦。是損惱是違害耶。設不可愛不可樂是苦。是損惱是違害皆苦諦攝耶。答若不可愛不可樂是苦。是損惱是違害。當知皆是苦諦所攝。或有是苦諦攝非不可愛。乃至廣說。謂除苦苦所攝諸行。所餘壞苦。行苦所攝諸行。問如佛世尊以八種相分別苦諦。所謂生苦老苦。廣說乃至總略五取蘊苦。此中幾相顯苦苦性。幾相顯壞苦性。幾相顯行苦性。答前五顯苦苦性。中二顯壞苦性。愛別離苦。已得所愛變壞故。求不得苦。未得所愛變壞故。后一總略五取蘊苦。
【現代漢語翻譯】 現代漢語譯本 顯示苦義。指的是非有執（認為存在『我』的執著）的習氣粗重之義，以及由三受（苦受、樂受、不苦不樂受）所伴隨產生的等八種苦相的流轉之義。 由兩種相顯示空義。指的是補特伽羅（Pudgala，意為『人』或『有情』）自性遠離之相義，以及諸法（Dharma，意為『事物』或『現象』）自性遠離之相義。 由兩種相顯無我義。指的是大乘道理及聲聞乘道理中，補特伽羅自性無我之相義，以及諸法自性無我之相義。
復有二教。指的是無常教，無始教。 又有兩種通達。指的是有為界通達，無為界通達。 複次，由五種因緣，若無常即是苦。一是由攝受，指的是無常的諸行（Samskara，意為『行』或『造作』）皆為粗重所攝受的緣故。二是由法性，指的是它們是生等苦的法性的緣故。三是由隨逐，指的是那三種苦（苦苦、壞苦、行苦）常常隨逐它們的緣故。四是由因，指的是它們是增長諸行的因的緣故。五是由執著，指的是它們是顛倒（Viparyasa，意為『錯誤的認知』）所緣之事的緣故。
複次，由五種因緣，若苦即是無我。一是由於離開苦的諸行，『我』不可得的緣故。二是那些苦的諸行依賴於眾緣的緣故。三是無作用的緣故。四是有剎那生滅且常隨流轉的緣故。五是展轉相依的緣故。 問：如果苦諦（Dukkha Satya，意為『苦的真理』）所攝，都是不可愛、不可樂，是苦，是損惱，是違害嗎？假設不可愛、不可樂，是苦，是損惱，是違害，就都是苦諦所攝嗎？ 答：如果不可愛、不可樂，是苦，是損惱，是違害，應當知道都是苦諦所攝。或者有的是苦諦所攝，但並非不可愛，乃至廣說。指的是除去苦苦所攝的諸行，其餘的壞苦、行苦所攝的諸行。 問：如佛世尊以八種相分別苦諦，所謂生苦、老苦，廣說乃至總略五取蘊（Panca-skandha，意為『五蘊』）苦。這其中，幾種相顯示苦苦性？幾種相顯示壞苦性？幾種相顯示行苦性？ 答：前五種相顯示苦苦性，中間兩種相顯示壞苦性——別離苦，因為已得到的所愛之物變壞的緣故；求不得苦，因為未得到的所愛之物變壞的緣故。后一種相總略地顯示五取蘊苦。
【English Translation】 English version It shows the meaning of suffering. It refers to the heavy nature of the habitual tendencies of non-existence (the attachment to the belief in a 'self'), and the meaning of the transformation of the eight aspects of suffering that arise along with the three feelings (suffering, pleasure, and neither-suffering-nor-pleasure). The meaning of emptiness is shown by two aspects. It refers to the meaning of the aspect of the self-nature of Pudgala (person or sentient being) being far away, and the meaning of the aspect of the self-nature of all Dharmas (things or phenomena) being far away. The meaning of no-self is shown by two aspects. It refers to the meaning of the aspect of the self-nature of Pudgala being without self in the doctrines of the Mahayana and the Sravakayana, and the meaning of the aspect of the self-nature of all Dharmas being without self.
There are also two teachings: the teaching of impermanence and the teaching of beginninglessness. There are also two kinds of understanding: understanding of the conditioned realm and understanding of the unconditioned realm. Furthermore, due to five causes and conditions, if impermanence exists, then there is suffering. First, it is due to being encompassed, meaning that all impermanent Samskaras (formations or fabrications) are encompassed by heaviness. Second, it is due to the nature of Dharma, meaning that they are of the nature of suffering, such as birth. Third, it is due to being accompanied, meaning that the three sufferings (suffering of suffering, suffering of change, and suffering of conditioning) constantly accompany them. Fourth, it is due to being a cause, meaning that they are the cause of increasing actions. Fifth, it is due to attachment, meaning that they are the object of distorted perceptions (Viparyasa).
Furthermore, due to five causes and conditions, if there is suffering, then there is no-self. First, it is because the 'self' cannot be found apart from the actions of suffering. Second, it is because those actions of suffering depend on numerous conditions. Third, it is because they have no inherent agency. Fourth, it is because they arise momentarily and constantly change. Fifth, it is because they are mutually dependent. Question: If what is encompassed by the Truth of Suffering (Dukkha Satya) is all unlovable, unenjoyable, suffering, harmful, and detrimental, is it all encompassed by the Truth of Suffering? Assuming that what is unlovable, unenjoyable, suffering, harmful, and detrimental is all encompassed by the Truth of Suffering? Answer: If what is unlovable, unenjoyable, suffering, harmful, and detrimental, know that it is all encompassed by the Truth of Suffering. Or some are encompassed by the Truth of Suffering but are not unlovable, and so on. This refers to excluding the actions encompassed by the suffering of suffering, and the remaining actions encompassed by the suffering of change and the suffering of conditioning. Question: As the World Honored One, the Buddha, distinguished the Truth of Suffering with eight aspects, namely the suffering of birth, the suffering of old age, and so on, up to and including the suffering of the five aggregates (Panca-skandha). Among these, how many aspects reveal the nature of the suffering of suffering? How many aspects reveal the nature of the suffering of change? How many aspects reveal the nature of the suffering of conditioning? Answer: The first five aspects reveal the nature of the suffering of suffering. The middle two aspects reveal the nature of the suffering of change—the suffering of separation, because the beloved that has been obtained is ruined; the suffering of not obtaining what is sought, because the beloved that has not been obtained is ruined. The last aspect reveals the suffering of the five aggregates in general.
顯行苦性。
問若無常是苦耶。設苦是無常耶。答諸苦皆無常。有無常非苦。謂道諦。所以者何。道非苦受等所攝故非苦苦道非變壞何有變時當生壞苦。道能解脫一切雜染品粗重故。能違一切生相續故。是故亦非行苦所攝。
問若無常苦皆空無我耶。設空無我皆無常苦耶。答諸無常苦皆空無我。有空無我非無常苦。謂於此中苦集諦具四種。道諦有三。滅諦有二。非無常非苦。
問若無常苦者皆無常故是苦耶。答或無常故或自性故。謂所有行壞苦故苦。彼無常故是苦。若苦苦故苦。行苦故苦。彼自性故。是苦損惱性故。苦所揉故。
問若是苦諦亦集諦耶。設是集諦亦苦諦耶。答諸是集諦者皆是苦諦。或是苦諦而非集諦。謂一切阿羅漢清凈相續中所有若善若無記。一切世間法一切異生身中所有果異熟攝無記諸法。一切現在士用所生若苦若樂。若不苦不樂俱行無記諸行。當知唯是苦諦所攝。
問若厭患後有。能背後有。引出世道世間諸法。彼何因緣集諦所攝。答雖彼自性厭背後有。然能隨順後有身語意妙行。是故亦是集諦所攝。
問若一切後有業煩惱由相故皆是集諦攝。何緣世尊唯施設愛。答此愛能起取故。能發業故。遍諸事故。此愛生時普能發起十五種無義利故。遍諸事者。謂如此
【現代漢語翻譯】 現代漢語譯本 顯現苦的性質。
問：如果無常就是苦嗎？或者說，如果苦就是無常嗎？答：所有的苦都是無常的，但有些無常並非是苦，指的是道諦（Marga-satya，通向解脫的真理）。為什麼呢？因為道不是苦受等所包含的，所以不是苦苦（duhkha-duhkha，苦的苦）。道不會變壞，哪裡會有變壞的時候產生壞苦（viparinama-duhkha，變異的苦）呢？道能夠解脫一切雜染品粗重，能夠違背一切生之相續，因此也不是行苦（samskara-duhkha，由構成因素產生的苦）所包含的。
問：如果無常和苦都是空和無我的嗎？或者說，如果空和無我都是無常和苦的嗎？答：所有的無常和苦都是空和無我的，但有些空和無我並非是無常和苦。指的是苦集諦（duhkha-samudaya-satya，苦的起因的真理）中具有四種，道諦有三種，滅諦（duhkha-nirodha-satya，苦的止息的真理）有兩種，既非無常也非苦。
問：如果無常和苦都是因為無常的緣故才是苦的嗎？答：或者是因為無常的緣故，或者是因為自性的緣故。指的是所有行（samskara，構成因素）因為壞苦的緣故是苦的，它們因為無常的緣故是苦的。如果是苦苦的緣故是苦的，行苦的緣故是苦的，那麼是因為自性的緣故是苦的，是因為損惱的性質的緣故，是因為被苦所揉捏的緣故。
問：如果是苦諦也是集諦嗎？或者說是集諦也是苦諦嗎？答：所有是集諦的都是苦諦，但有些是苦諦而不是集諦。指的是一切阿羅漢（Arhat，已證悟者）清凈相續中所有無論是善的還是無記的，一切世間法，一切異生（prthag-jana，凡夫）身中所有果異熟所包含的無記諸法，一切現在士用所生的無論是苦的還是樂的，或者是不苦不樂的俱行無記諸行，應當知道僅僅是苦諦所包含的。
問：如果厭患後有，能夠背離後有，引出世間道世間諸法，那麼它們是什麼因緣被集諦所包含的？答：雖然它們自性厭背後有，然而能夠隨順後有身語意妙行，因此也是集諦所包含的。
問：如果一切後有業煩惱因為相的緣故都是集諦所包含的，那麼為什麼世尊（Bhagavan，佛陀）唯獨施設愛（trsna，渴愛）呢？答：因為此愛能夠生起取（upadana，執取），能夠發起業（karma，行為），遍及諸事。此愛生起時普遍能夠發起十五種無義利，遍及諸事指的是如此。
【English Translation】 English version Manifesting the Nature of Suffering.
Question: If impermanence is suffering, or if suffering is impermanence? Answer: All suffering is impermanent, but some impermanence is not suffering, referring to the Truth of the Path (Marga-satya). Why? Because the Path is not included in suffering sensations, etc., so it is not suffering-suffering (duhkha-duhkha). The Path does not decay; when would decay occur to produce suffering of change (viparinama-duhkha)? The Path can liberate from all defiled aggregates and burdens, and can oppose all continuation of birth. Therefore, it is also not included in the suffering of conditioning (samskara-duhkha).
Question: If impermanence and suffering are both empty and without self, or if emptiness and without self are both impermanent and suffering? Answer: All impermanence and suffering are empty and without self, but some emptiness and without self are not impermanent and suffering. This refers to the Truth of Suffering's Origin (duhkha-samudaya-satya), which has four aspects; the Truth of the Path has three; and the Truth of Suffering's Cessation (duhkha-nirodha-satya) has two, which are neither impermanent nor suffering.
Question: If impermanence and suffering are suffering because of impermanence? Answer: Either because of impermanence or because of inherent nature. This refers to all conditioned things (samskara) that are suffering because of the suffering of decay; they are suffering because of impermanence. If it is suffering because of suffering-suffering, or suffering because of the suffering of conditioning, then it is suffering because of inherent nature, because of the nature of harm, because of being kneaded by suffering.
Question: If it is the Truth of Suffering, is it also the Truth of Origin? Or if it is the Truth of Origin, is it also the Truth of Suffering? Answer: All that is the Truth of Origin is the Truth of Suffering, but some is the Truth of Suffering and not the Truth of Origin. This refers to all that is good or neutral in the pure continuum of all Arhats (Arhat, enlightened being), all worldly dharmas, all neutral dharmas included in the fruition of all ordinary beings' (prthag-jana, common people) bodies, all present actions that produce suffering or pleasure, or neither suffering nor pleasure, along with neutral conditioned things. Know that these are only included in the Truth of Suffering.
Question: If aversion to future existence can turn away from future existence and lead to supramundane and mundane dharmas, then by what cause are they included in the Truth of Origin? Answer: Although their nature is aversion to future existence, they can still accord with the excellent actions of body, speech, and mind that lead to future existence. Therefore, they are also included in the Truth of Origin.
Question: If all karma and afflictions of future existence are included in the Truth of Origin because of their characteristics, then why did the Blessed One (Bhagavan, Buddha) only establish craving (trsna, thirst)? Answer: Because this craving can give rise to grasping (upadana), can initiate karma (karma, action), and pervades all things. When this craving arises, it can universally initiate fifteen kinds of meaningless benefits, pervading all things in this way.
愛名順後有愛。若喜貪俱行愛若彼彼喜樂愛名遍諸事。當知亦爾。順後有愛復有二種。一緣後有境。二是後有因。喜貪俱行愛者。謂于已得可意境界。或於正受用中所有不相離久住愛。彼彼喜樂愛者。謂于未得所求境界。或為和合。或為不離。或為增益諸所有愛。問若是愛者。亦是順後有喜貪俱行彼彼喜樂耶。答應作四句。或有是愛非順後有非喜貪俱行非彼彼喜樂。謂于上解脫悕求欲證。或有順後有喜貪俱行彼彼喜樂而非是愛。謂與順後有喜貪俱行彼彼喜樂愛。及余煩惱相應所有受想思無明等。即此三愛是第三句。除上爾所相是第四句。
問若順後有愛是喜貪俱行愛耶。設喜貪俱行愛亦順後有愛耶。答諸喜貪俱行愛。亦是順後有愛。或有順後有愛非喜貪俱行愛。謂染污憂俱行愛。或別離愛或不和合愛。問若順後有愛亦是彼彼喜樂愛耶。設彼彼喜樂愛亦順後有愛耶。答若彼彼喜樂愛亦是順後有愛。或有順後有愛非彼彼喜樂愛。謂緣後有境愛。及喜貪俱行愛。
問若喜貪俱行愛是彼彼喜樂愛耶。設彼彼喜樂愛亦喜貪俱行愛耶。答應作四句。謂于已得可愛境界或於正受用中所有愛是初句。即于可愛未來當得未決定中所有愛是第二句。即於此當得決定中所有愛是第三句。除上爾所相。是第四句。
問若成就
【現代漢語翻譯】 現代漢語譯本： 『愛名順後有愛』。如果喜和貪一起生起的愛，以及對各種事物都感到喜悅和快樂的愛，都叫做『遍諸事』。應當知道也是這樣的。『順後有愛』又有兩種：一是緣於後有的境界，二是後有的原因。『喜貪俱行愛』是指對於已經得到的令人滿意的境界，或者在正在享受的過程中，所具有的不想分離、長久存在的愛。『彼彼喜樂愛』是指對於尚未得到的所求境界，或者爲了（與所求境界）和合，或者爲了不分離，或者爲了增益（所求境界）所具有的各種愛。 問：如果是愛，也是『順後有』、『喜貪俱行』、『彼彼喜樂』嗎？ 答：應當作四句回答。或者有的是愛，但不是『順後有』，不是『喜貪俱行』，不是『彼彼喜樂』，這是指對於上界解脫的希望，希望證得（解脫）。或者有的是『順後有』、『喜貪俱行』、『彼彼喜樂』，但不是愛，這是指與『順後有』、『喜貪俱行』、『彼彼喜樂』的愛，以及其他煩惱相應的所有的受、想、思、無明等。這三種愛是第三句。除去以上所說的相，是第四句。 問：如果『順後有愛』是『喜貪俱行愛』嗎？假設『喜貪俱行愛』也是『順後有愛』嗎？ 答：所有的『喜貪俱行愛』，也是『順後有愛』。或者有的是『順後有愛』，但不是『喜貪俱行愛』，這是指與染污的憂愁一起生起的愛，或者別離的愛，或者不和合的愛。 問：如果『順後有愛』也是『彼彼喜樂愛』嗎？假設『彼彼喜樂愛』也是『順後有愛』嗎？ 答：如果『彼彼喜樂愛』也是『順後有愛』。或者有的是『順後有愛』，但不是『彼彼喜樂愛』，這是指緣於後有境界的愛，以及『喜貪俱行愛』。 問：如果『喜貪俱行愛』是『彼彼喜樂愛』嗎？假設『彼彼喜樂愛』也是『喜貪俱行愛』嗎？ 答：應當作四句回答。對於已經得到的可愛境界，或者在正在享受的過程中所具有的愛，是第一句。對於可愛的、未來應當得到、尚未決定的（境界）中所具有的愛，是第二句。對於這應當得到、已經決定的（境界）中所具有的愛，是第三句。除去以上所說的相，是第四句。 問：如果成就
【English Translation】 English version: 'Love is named as love that accords with subsequent existence'. If love arises together with joy and greed, and if love is joyful and pleasurable towards various things, it is called 'pervading all things'. It should be understood that it is also like this. 'Love that accords with subsequent existence' is further of two kinds: one is based on the realm of subsequent existence, and the other is the cause of subsequent existence. 'Love that arises together with joy and greed' refers to the love that one has for a pleasing realm that has already been obtained, or during the process of enjoying it, which is the desire not to be separated and to remain for a long time. 'Joyful and pleasurable love towards various things' refers to the various kinds of love that one has for a desired realm that has not yet been obtained, either for the sake of union (with the desired realm), or for the sake of not being separated, or for the sake of increasing (the desired realm). Question: If it is love, is it also 'accordant with subsequent existence', 'arising together with joy and greed', and 'joyful and pleasurable towards various things'? Answer: A fourfold answer should be given. There is that which is love but is not 'accordant with subsequent existence', not 'arising together with joy and greed', and not 'joyful and pleasurable towards various things', which refers to the desire for liberation in the higher realms, hoping to attain (liberation). There is that which is 'accordant with subsequent existence', 'arising together with joy and greed', and 'joyful and pleasurable towards various things' but is not love, which refers to the love that is 'accordant with subsequent existence', 'arising together with joy and greed', and 'joyful and pleasurable towards various things', and all the feelings (vedana), perceptions (samjna), thoughts (cetana), ignorance (avidya), etc., that are associated with other afflictions (kleshas). These three kinds of love are the third statement. Apart from the characteristics mentioned above, it is the fourth statement. Question: If 'love that accords with subsequent existence' is 'love that arises together with joy and greed', does it follow that 'love that arises together with joy and greed' is also 'love that accords with subsequent existence'? Answer: All 'love that arises together with joy and greed' is also 'love that accords with subsequent existence'. There is also 'love that accords with subsequent existence' that is not 'love that arises together with joy and greed', which refers to love that arises together with defiled sorrow, or love of separation, or love of non-union. Question: If 'love that accords with subsequent existence' is also 'joyful and pleasurable love towards various things', does it follow that 'joyful and pleasurable love towards various things' is also 'love that accords with subsequent existence'? Answer: If 'joyful and pleasurable love towards various things' is also 'love that accords with subsequent existence'. There is also 'love that accords with subsequent existence' that is not 'joyful and pleasurable love towards various things', which refers to love based on the realm of subsequent existence, and 'love that arises together with joy and greed'. Question: If 'love that arises together with joy and greed' is 'joyful and pleasurable love towards various things', does it follow that 'joyful and pleasurable love towards various things' is also 'love that arises together with joy and greed'? Answer: A fourfold answer should be given. The love that one has for a lovely realm that has already been obtained, or during the process of enjoying it, is the first statement. The love that one has for a lovely (realm) that is to be obtained in the future and is not yet determined is the second statement. The love that one has for this (realm) that is to be obtained and is already determined is the third statement. Apart from the characteristics mentioned above, it is the fourth statement. Question: If one possesses
欲界系受亦成就色界系受耶。設成就色界系受亦成就欲界系受耶。答應作四句。或成就欲界系非色界系。謂生欲界未得色界彼對治。或成就色界系非欲界系。謂生色界。或成就欲界系亦色界系。謂生欲界已得色界彼對治。或俱不成就。謂生無色界。又生欲界色界無色界中。所作已辦。住出世道及滅盡定。如欲界系望色界系作四句。如是欲界系望無色界系。欲界系望不繫。色界系望無色界系。色界系望不繫。無色界系望不繫。如其所應皆作四句。
問諸妙欲亦是過患過失相應欲耶。設是過患過失相應欲是妙欲耶。答應作四句。或有妙欲非過患過失相應欲。謂若色聲香味觸能不染污現行。若於彼不作功力。無罪安樂住。能攝受梵行。或有過患過失相應欲非妙欲。謂若色聲香味觸一向不可愛不可樂不可欣不能悅意。及煩惱欲。或有妙欲亦是過患過失相應欲。謂若色聲香味觸不能不染污現行。一向可愛乃至悅意。或有非妙欲亦非過患過失相應欲。謂一切色無色界系煩惱及事。世尊依此妙欲及過患過失相應欲故。說如是言。妄分別貪是士夫欲。
複次此愛略有二種。初是有愛。后是受用愛。此復二種。謂于已得未得所受用處差別故。又即此愛界差別故。復有三種。謂欲愛色愛無色愛。若生欲界悕求欲界後有者。喜于
【現代漢語翻譯】 現代漢語譯本： 問：欲界系（Kāmadhātu-saṃyutta，屬於欲界的）感受，也成就（saṃpadhyate，獲得）系（Rūpadhātu-saṃyutta，屬於色界的）感受嗎？假設成就系感受，也成就欲界系感受嗎？ 答：應當作四句分別：或者成就欲界系，而非系，這是指生於欲界，但未獲得的對治（pratipakṣa，克服方法）。或者成就系，而非欲界系，這是指生於（Rūpadhātu，色界）。或者成就欲界系，也成就系，這是指生於欲界，已獲得的對治。或者兩者都不成就，這是指生於無（Arūpadhātu，無色界）。又或者生於欲界，在或無中，所作已辦（kṛtaṃ karaṇīyaṃ，該做的已做完），安住于出世道（lokottaramārga，超越世間的道路）及滅盡定（nirodhasamāpatti，止息一切感受和想法的禪定）。 如同欲界系相對於系作四句分別，同樣，欲界系相對於無系，欲界系相對於不繫（asaṃyutta，不屬於任何界的），系相對於無系，系相對於不繫，無**系相對於不繫，都應當根據情況作四句分別。
問：各種美妙的欲（kāma，感官享受），也是與過患（ādīnava，壞處）和過失（doṣa，缺點）相應的欲嗎？假設是與過患和過失相應的欲，也是美妙的欲嗎？ 答：應當作四句分別：或者有美妙的欲，而非與過患和過失相應的欲，這是指如果色、聲、香、味、觸，能夠不染污（anupalimpati，不受影響）現行（pratyakṣa，當下），如果對於它們不作功力（ayoga，不費力），無罪（anavadya，沒有罪過）安樂住（sukhavihāra，快樂地生活），能夠攝受（parigṛhṇāti，接受）梵行（brahmacarya，清凈的行為）。或者有與過患和過失相應的欲，而非美妙的欲，這是指如果色、聲、香、味、觸，一向不可愛（akānta，不令人喜愛）、不可樂（amanāpa，不令人快樂）、不可欣（anabhirata，不令人欣喜）、不能悅意（acittaṃgamā，不能使人心情愉悅），以及煩惱欲（kileśakāma，由煩惱產生的慾望）。或者有美妙的欲，也是與過患和過失相應的欲，這是指如果色、聲、香、味、觸，不能不染污現行，一向可愛乃至悅意。 或者有非美妙的欲，也非與過患和過失相應的欲，這是指一切色（rūpa，物質），無**系（arūpadhātu-saṃyutta，屬於無色界的）煩惱及事（vastu，事物）。世尊（Bhagavān，佛陀）依據此美妙的欲及與過患和過失相應的欲的緣故，說了這樣的話：『妄分別貪（vitarkataṇhā，虛妄分別產生的貪愛）是士夫欲（puruṣakāma，人的慾望）。』
再次，此愛（tṛṣṇā，渴愛）略有二種：初是有愛（bhavatṛṣṇā，對存在的渴愛），后是受用愛（upabhogatṛṣṇā，對享受的渴愛）。此復二種：謂于已得（lābhin，已獲得的）未得（alābhin，未獲得的）所受用處差別故。又即此愛界差別故，復有三種：謂欲愛（kāmatṛṣṇā，對欲界的渴愛）、色愛（rūpatṛṣṇā，對色界的渴愛）、無色愛（arūpatṛṣṇā，對無色界的渴愛）。若生欲界（kāmadhātu，欲界）悕求（abhinandati，渴望）欲界後有者（punarbhava，來世的生命），喜于（nandī，歡喜）
【English Translation】 English version: Question: Does a desire-realm-related (Kāmadhātu-saṃyutta) feeling also attain (saṃpadhyate) a form-realm-related (Rūpadhātu-saṃyutta) feeling? Supposing one attains a form-realm-related feeling, does one also attain a desire-realm-related feeling? Answer: The answer should be given in four possibilities: One may attain a desire-realm-related feeling but not a form-realm-related one, referring to someone born in the desire realm who has not attained the antidote (pratipakṣa) to form. One may attain a form-realm-related feeling but not a desire-realm-related one, referring to someone born in the form realm (Rūpadhātu). One may attain both a desire-realm-related feeling and a form-realm-related feeling, referring to someone born in the desire realm who has attained the antidote to form. Or one may attain neither, referring to someone born in the formless realm (Arūpadhātu). Furthermore, someone born in the desire realm, in either the form or formless realm, having done what needs to be done (kṛtaṃ karaṇīyaṃ), abiding in the supramundane path (lokottaramārga) and cessation attainment (nirodhasamāpatti). Just as four possibilities are made with respect to the desire realm in relation to the form realm, similarly, four possibilities should be made as appropriate for the desire realm in relation to the formless realm, the desire realm in relation to the unconditioned (asaṃyutta), the form realm in relation to the formless realm, the form realm in relation to the unconditioned, and the formless realm in relation to the unconditioned.
Question: Are all delightful desires (kāma) also desires associated with faults (ādīnava) and defects (doṣa)? Supposing they are desires associated with faults and defects, are they also delightful desires? Answer: The answer should be given in four possibilities: There are delightful desires that are not associated with faults and defects, referring to forms, sounds, smells, tastes, and tactile sensations that do not defile (anupalimpati) the present moment (pratyakṣa), and for which one does not exert effort (ayoga), lives happily (sukhavihāra) without fault (anavadya), and is able to embrace (parigṛhṇāti) the holy life (brahmacarya). There are desires associated with faults and defects that are not delightful desires, referring to forms, sounds, smells, tastes, and tactile sensations that are consistently unlovely (akānta), unpleasant (amanāpa), unappealing (anabhirata), and displeasing (acittaṃgamā), as well as afflictive desires (kileśakāma). There are delightful desires that are also associated with faults and defects, referring to forms, sounds, smells, tastes, and tactile sensations that inevitably defile the present moment and are consistently lovely, and so on, up to pleasing. There are desires that are neither delightful nor associated with faults and defects, referring to all forms (rūpa), formless-realm-related (arūpadhātu-saṃyutta) afflictions, and things (vastu). The Blessed One (Bhagavān) spoke thus based on these delightful desires and desires associated with faults and defects: 'Delusional craving (vitarkataṇhā) is human desire (puruṣakāma).'
Furthermore, this craving (tṛṣṇā) is broadly of two types: first, craving for existence (bhavatṛṣṇā), and second, craving for enjoyment (upabhogatṛṣṇā). These are again of two types: differentiated by whether the object of enjoyment is already obtained (lābhin) or not yet obtained (alābhin). Moreover, due to the realm differentiation of this craving, there are three types: craving for the desire realm (kāmatṛṣṇā), craving for the form realm (rūpatṛṣṇā), and craving for the formless realm (arūpatṛṣṇā). If one is born in the desire realm (kāmadhātu) and longs for (abhinandati) future existence (punarbhava) in the desire realm, one delights in (nandī)
已得所受用事。欣于未得所受用事。諸所有愛是名欲愛。若生欲界。或生色界。已離欲界。欲悕求色界後有者。喜于已得色界等至。欣于未得勝上等至。諸所有愛。是名色愛。如色愛如是。無色愛隨其所應當知亦爾。即此後有愛。常見斷見為依止故。建立有愛及無有愛。是故此愛名遍諸事。
云何此愛生時普能發起十五無義。一令隨眠堅固。二由纏故染惱一切心心所法。三令心相續于所緣境顛倒而轉。四發起取所攝所餘煩惱。五能安立自類相續。六能隨順生起未生惡不善法。七能隨順已生惡不善法令其增廣。八能障礙未生善法令不得生。九能障礙已生善法令不得住不忘倍增長益廣大。十令行惡行故結集一切諸惡趣苦。十一悕求後有故結集生老病死等苦。十二能令有情怖畏涅槃。十三能令有情愛樂生死邪執所有功德勝利。十四如於生死於境界亦爾。十五能令有情思為自害思為害他。廣說如經。乃至受愛所生心諸憂苦。
瑜伽師地論卷第六十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六十八
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中聲聞地之二
問諸行寂滅是滅諦耶。設是滅諦諸行寂滅耶。答若是滅諦亦諸行寂滅。或諸行寂滅然非滅諦。謂
【現代漢語翻譯】 現代漢語譯本：
已獲得所受用的事物，以及欣喜于尚未獲得所受用的事物，所有這些愛都稱為欲愛。如果生於欲界，或者生於色界（Rūpadhātu，色界），即使已經脫離欲界，仍然希望追求色界後有的，以及喜愛已經獲得的色界等至（Samāpatti，等至，禪定），欣喜于尚未獲得的更殊勝的等至，所有這些愛都稱為色愛。如同色愛一樣，無色愛（Arūpadhātu，無色界）也應當按照相應的情況來理解。就是這後有愛，由於以常見（Śāśvatavāda，常見）和斷見（Ucchedavāda，斷見）為依託，所以才建立有愛和無有愛。因此，這種愛被稱為遍及一切事物。
這種愛生起時，普遍能夠發起十五種無意義的事情：
- 使隨眠（Anuśaya，隨眠）更加堅固。
- 由於纏縛的緣故，染污一切心和心所法（Caitasika，心所法）。
- 使心在所緣境上顛倒地運轉。
- 發起取（Upādāna，取）所包含的其餘煩惱。
- 能夠安立自類相續。
- 能夠隨順生起未生的惡不善法。
- 能夠隨順已生的惡不善法，使它們增長擴大。
- 能夠障礙未生的善法，使它們無法產生。
- 能夠障礙已生的善法，使它們無法保持、不忘失、倍增、增長、擴大。
- 使人因為造作惡行而結集一切惡趣的痛苦。
- 因為希望追求後有而結集生、老、病、死等痛苦。
- 能夠使有情（Sattva，有情）怖畏涅槃（Nirvāṇa，涅槃）。
- 能夠使有情喜愛生死，邪執所有功德勝利。
- 就像對於生死一樣，對於境界也是如此。
- 能夠使有情思慮為自我傷害，思慮為傷害他人。詳細的解釋如同經中所說，乃至感受愛所產生的心中的各種憂愁痛苦。
《瑜伽師地論》卷第六十七 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第六十八
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中聲聞地之二
問：諸行寂滅是滅諦（Nirodha-satya，滅諦）嗎？假設是滅諦，諸行寂滅嗎？
答：如果是滅諦，也是諸行寂滅。或者諸行寂滅，然而不是滅諦。指的是...
【English Translation】 English version:
The enjoyment already obtained, and the delight in the enjoyment not yet obtained, all such love is called 'desire-love' (kāma-tṛṣṇā). If born in the Desire Realm (Kāmadhātu), or born in the Form Realm (Rūpadhātu), even having left the Desire Realm, still desiring to seek future existence in the Form Realm, and delighting in the Form Realm attainments (Samāpatti) already obtained, and rejoicing in the superior attainments not yet obtained, all such love is called 'form-love' (rūpa-tṛṣṇā). As with form-love, so too, 'formless-love' (arūpa-tṛṣṇā) should be understood accordingly. It is this love for future existence that, relying on the view of permanence (Śāśvatavāda) and the view of annihilation (Ucchedavāda), establishes love of existence and love of non-existence. Therefore, this love is said to pervade all things.
When this love arises, it can universally initiate fifteen meaningless things:
- It makes latent tendencies (Anuśaya) stronger.
- Due to entanglements, it contaminates all mental and mental factors (Caitasika).
- It causes the mind to turn perversely towards the object of focus.
- It initiates the remaining afflictions included in grasping (Upādāna).
- It can establish the continuity of its own kind.
- It can facilitate the arising of unarisen evil and unwholesome dharmas.
- It can facilitate the increase and expansion of evil and unwholesome dharmas that have already arisen.
- It can obstruct the arising of unarisen wholesome dharmas.
- It can obstruct wholesome dharmas that have already arisen, preventing them from remaining, not being forgotten, doubling, increasing, expanding.
- It causes one to accumulate all the sufferings of the evil realms because of performing evil deeds.
- It accumulates the sufferings of birth, old age, sickness, and death because of desiring to seek future existence.
- It can cause sentient beings (Sattva) to fear Nirvāṇa.
- It can cause sentient beings to love birth and death, and to wrongly cling to the merits and benefits of all things.
- Just as with birth and death, so too with objects of perception.
- It can cause sentient beings to think of harming themselves and to think of harming others. The detailed explanation is as described in the sutras, even to the various sorrows and sufferings in the mind produced by love.
《Yogācārabhūmi-śāstra》Volume 67 T30, No. 1579, Yogācārabhūmi-śāstra
《Yogācārabhūmi-śāstra》Volume 68
Said by Bodhisattva Maitreya
Translated under imperial decree by the Tripiṭaka Master Xuanzang, Chapter Two of the Hearer Grounds in the Section on Determinations
Question: Is the cessation of all activities the Truth of Cessation (Nirodha-satya)? If it is the Truth of Cessation, is it the cessation of all activities?
Answer: If it is the Truth of Cessation, it is also the cessation of all activities. Or, it is the cessation of all activities, but it is not the Truth of Cessation. This refers to...
由無常滅故非擇滅故。諸行寂滅。
問何等法滅故名滅諦耶。答略有二種。一煩惱滅故。二依滅故。煩惱滅故得有餘依滅諦。依滅故得無餘依滅諦。問若此滅諦先無後有。云何是常。若常時有。何不一切有情於一切時般涅槃耶。答不流轉相不現行相。是滅諦相。此諦云何先無後有。又無生相無滅相。是常相。滅諦亦爾。是故名常。若有證得一切粗重永息滅者。彼般涅槃。若未證得者。彼不般涅槃。有滅諦故。諸有情類有證得者。是故涅槃是證所顯。非生所顯。複次若有遠離四種過失說滅諦者。是名正說。何等名為四種過失。一增益過失。二自相邪分別過失。三相雜亂過失。四損減過失。若言諸行盡滅有異者。是增益過失。言無異者是自相邪分別過失。言亦有異亦無異者。是相雜亂過失。言非有異非無異者。是損減過失。問若唯一切出世間五非取蘊皆道諦攝。何因緣故唯說正見為先八聖支道而為道諦。答依三學故作如是說由有學者於時時間依增上戒學而起修學於時時間依增上心學而起修學。於時時間依增上慧學而起修學。又此八聖支道三蘊所攝。是故唯此說名道諦。
問何因緣故正語正業正命說為戒蘊。答二因緣故。一依正受用法故。二依正受用財故。謂正語正業戒為根本戒為所依。方能受用一切正法。是
【現代漢語翻譯】 現代漢語譯本：由於無常的緣故而寂滅，不是因為通過修行斷滅而寂滅。所以說諸行是寂滅的。
問：什麼樣的法滅盡了，才叫做滅諦呢？答：大致有兩種。一是煩惱滅盡，二是所依（指身體）滅盡。煩惱滅盡，就證得有餘依涅槃（還留有身體）；所依滅盡，就證得無餘依涅槃（不再有身體）。問：如果這個滅諦是先前沒有而後來才有的，那怎麼能說是常呢？如果常時都有，為什麼不是一切有情眾生在一切時候都般涅槃（完全的涅槃）呢？答：不流轉的相，不現行的相，這就是滅諦的相。這個真諦怎麼會是先前沒有而後來才有的呢？又沒有生相，沒有滅相，這是常的相。滅諦也是這樣，所以叫做常。如果有人證得了，一切粗重的煩惱永遠止息滅盡，那他就般涅槃了。如果還沒有證得，那他就不能般涅槃。因為有滅諦的緣故，所以有情眾生中有能證得涅槃的。因此，涅槃是通過證悟來顯現的，不是通過生來顯現的。再次，如果有人遠離四種過失來說滅諦，這才能叫做正確的說法。什麼叫做四種過失呢？一是增益過失，二是自相邪分別過失，三是相雜亂過失，四是損減過失。如果說諸行完全滅盡后，與之前有所不同，這就是增益過失。如果說沒有不同，這就是自相邪分別過失。如果說既有不同又沒有不同，這就是相雜亂過失。如果說非有不同也非沒有不同，這就是損減過失。問：如果說唯一的一切出世間的五非取蘊（五蘊，skandha）都屬於道諦所攝，那為什麼只說正見為首的八聖支道（arya-astangika-marga）是道諦呢？答：依據三學（戒、定、慧）的緣故，才這樣說。因為有學習的人，在時時處處依據增上戒學而開始修行，在時時處處依據增上心學而開始修行，在時時處處依據增上慧學而開始修行。而且這八聖支道為三蘊（戒蘊、定蘊、慧蘊）所包含，所以只有這八聖支道才被稱為道諦。
問：因為什麼緣故，正語、正業、正命被稱為戒蘊呢？答：因為兩個緣故。一是依據正確的受用法的緣故，二是依據正確的受用財物的緣故。所謂正語、正業，以戒為根本，以戒為所依，才能受用一切正法。是
【English Translation】 English version: Because of impermanence and extinction, not because of extinction through cultivation, therefore the activities are extinguished.
Question: What Dharma is extinguished, and is therefore called the Truth of Cessation (Nirodha-satya)? Answer: There are roughly two types. First, the extinction of afflictions (kleshas). Second, the extinction of the support (the body). With the extinction of afflictions, one attains Nirvana with remainder (sa-upadhishesha-nirvana). With the extinction of the support, one attains Nirvana without remainder (an-upadhishesha-nirvana). Question: If this Truth of Cessation is something that was not there before and only exists later, how can it be considered permanent (nitya)? If it is always there, why don't all sentient beings (sattva) attain complete Nirvana (parinirvana) at all times? Answer: The characteristic of non-flowing, the characteristic of non-manifestation, this is the characteristic of the Truth of Cessation. How can this truth be something that was not there before and only exists later? Furthermore, without the characteristic of arising, without the characteristic of ceasing, this is the characteristic of permanence. The Truth of Cessation is also like this, therefore it is called permanent. If someone attains it, and all coarse and heavy afflictions are permanently extinguished, then they attain complete Nirvana. If they have not yet attained it, then they cannot attain complete Nirvana. Because there is the Truth of Cessation, there are sentient beings who can attain it. Therefore, Nirvana is revealed through attainment, not revealed through birth. Furthermore, if someone speaks of the Truth of Cessation while avoiding four faults, then this is called correct speech. What are the four faults? First, the fault of addition (atropana). Second, the fault of incorrect discrimination of self-characteristics (svalaksana). Third, the fault of mixed characteristics (samkirna). Fourth, the fault of subtraction (apavada). If one says that after the complete extinction of activities, there is a difference from before, this is the fault of addition. If one says there is no difference, this is the fault of incorrect discrimination of self-characteristics. If one says there is both difference and no difference, this is the fault of mixed characteristics. If one says there is neither difference nor no difference, this is the fault of subtraction. Question: If the unique, all supramundane five non-appropriating aggregates (skandhas) are all included in the Truth of the Path (marga-satya), then why is it that only the Eightfold Noble Path (arya-astangika-marga), with Right View (samyag-drsti) as the first, is called the Truth of the Path? Answer: It is said so because of the three trainings (tri-siksa): morality (sila), concentration (samadhi), and wisdom (prajna). Because those who are learning, at all times and places, begin to cultivate based on higher morality, at all times and places, begin to cultivate based on higher mind, at all times and places, begin to cultivate based on higher wisdom. Moreover, these Eightfold Noble Path are contained within the three aggregates (morality, concentration, wisdom), therefore only these Eightfold Noble Path are called the Truth of the Path.
Question: For what reason are Right Speech (samyag-vac), Right Action (samyag-karmanta), and Right Livelihood (samyag-ajiva) called the aggregate of morality (sila-skandha)? Answer: Because of two reasons. First, because of relying on the correct way of receiving and using things. Second, because of relying on the correct way of receiving and using wealth. So-called Right Speech and Right Action, with morality as the root and morality as the support, can one use all the right Dharma. It is
故說名依受用法。由正命故不依矯詐等起邪命法求衣服等。此為根本此為依處。正受用財。是故說名依受用財。又於是處世尊說為增上清凈意現行性。此中依止貪等起犯戒思。依止矯詐等。起邪追求衣服等思。若離此事應知是名增上清凈意現行性。問何因緣故正見正思惟正精進說為慧蘊。答由此慧蘊略有三種作業因此三法方得究竟。謂通達諸法真義。是初業。通達諸法真義已。即于真義為他宣說施設建立分別開示令其易了。是第二業。為斷余結法隨法行。是第三業。如是三業由正見正思惟正精進故。如其次第而得究竟。
問何因緣故正念正定說為定蘊。答二因緣故。一由自性故。二由所依故。由自性者。謂三摩地。由所依者。四因緣故。念於此定能作所依。一系所緣故。謂於四念住系攝其心。二隨順定故。謂由此念。于守護根門正知而住順歡喜處隨唸作意中。能隨順定。三能斷蓋故。謂于各別不凈觀等諸蓋對治作意中。能斷諸蓋。四極多修習相作意故。謂遠離者于止舉舍相無間殷重加行中能多修習。是故此念為定所依。
複次正見差別略有十一。謂如病見。如癰見。乃至無我見。結見。離系見。能離結見。於四種行如其次第有四種見。謂于諸煩惱纏俱行行中。于煩惱隨眠俱行行中。于愛味俱行行中。於過
【現代漢語翻譯】 現代漢語譯本：因此，（正命）被稱為依受用法。由於具有正命，所以不會依賴於欺騙等行為，從而產生以不正當手段（邪命）來尋求衣服等物品的行為。這是根本，這是依靠之處。正確地受用財物，因此被稱為依受用財。而且，世尊在經中將此（正命）說為增上清凈意現行之性。這裡，依賴貪婪等而生起違犯戒律的思慮，依賴欺騙等而生起以不正當手段追求衣服等的思慮。如果遠離這些，應當知道這就是增上清凈意現行之性。問：因為什麼緣故，正見、正思惟、正精進被稱為慧蘊？答：因為這個慧蘊略有三種作用，依靠這三種法才能達到究竟。第一種作用是通達諸法的真實意義。第二種作用是通達諸法的真實意義之後，就將這真實意義為他人宣說、施設、建立、分別、開示，使他們容易理解。第三種作用是爲了斷除其餘的煩惱結縛，隨順正法而行。像這樣三種作用，由於正見、正思惟、正精進的緣故，才能依次得到究竟。 問：因為什麼緣故，正念、正定被稱為定蘊？答：因為兩種緣故。第一是由自性（本身性質）的緣故，第二是由所依（依靠）的緣故。由自性者，指的是三摩地（Samadhi，禪定）。由所依者，有四種因緣，正念對於這個禪定能夠作為所依。第一是系所緣故，指的是在四念住（Four Foundations of Mindfulness）中繫縛攝持其心。第二是隨順定故，指的是由於這個正念，在守護根門、正知而住、順歡喜處、隨唸作意中，能夠隨順禪定。第三是能斷蓋故，指的是在各個不同的不凈觀等對治煩惱蓋的作意中，能夠斷除各種煩惱蓋。第四是極多修習相作意故，指的是遠離者在止、舉、舍相的無間殷重加行中能夠多多修習。因此，這個正念是禪定所依。 複次，正見的差別略有十一種。即如病見、如癰見，乃至無我見、結見、離系見、能離結見。對於四種行，依次有四種見。即在諸煩惱纏俱行行中，在煩惱隨眠俱行行中，在愛味俱行行中，在過患俱行行中。
【English Translation】 English version: Therefore, it is called 'depending on proper usage'. Because of right livelihood (正命), one does not rely on deceit or other such actions to engage in wrong livelihood (邪命) to seek clothing and other items. This is the foundation, this is the basis of reliance. Rightly using wealth, therefore it is called 'depending on the proper use of wealth'. Moreover, in this context, the World Honored One (世尊) speaks of it as the nature of the intensified pure intention in action. Here, relying on greed and other such things gives rise to thoughts of violating precepts. Relying on deceit and other such things gives rise to thoughts of seeking clothing and other items through improper means. If one is free from these things, it should be known that this is called the nature of the intensified pure intention in action. Question: For what reason are right view (正見), right thought (正思惟), and right effort (正精進) called the 'wisdom aggregate' (慧蘊)? Answer: Because this wisdom aggregate has, in brief, three functions, and only by relying on these three dharmas can one attain ultimate completion. The first function is to thoroughly understand the true meaning of all dharmas. The second function is, having thoroughly understood the true meaning of all dharmas, to proclaim, establish, set forth, distinguish, and reveal this true meaning to others, making it easy for them to understand. The third function is to practice the Dharma in accordance with the Dharma in order to cut off the remaining bonds of affliction. These three functions, in this way, are brought to ultimate completion in their respective order through right view, right thought, and right effort. Question: For what reason are right mindfulness (正念) and right concentration (正定) called the 'concentration aggregate' (定蘊)? Answer: For two reasons. First, because of its own nature (自性). Second, because of its basis of reliance (所依). 'By its own nature' refers to Samadhi (三摩地, meditative absorption). 'By its basis of reliance' refers to four causes. Right mindfulness can serve as a basis of reliance for this concentration. First, because it binds to its object (系所緣故), which means that it binds and gathers the mind within the Four Foundations of Mindfulness (四念住). Second, because it accords with concentration (隨順定故), which means that through this right mindfulness, in guarding the sense doors, abiding in right knowledge, according with joyful places, and contemplating mindfulness, one can accord with concentration. Third, because it can sever the hindrances (能斷蓋故), which means that in contemplating the antidotes to the various hindrances, such as the contemplation of impurity, one can sever the various hindrances. Fourth, because of contemplating the aspect of extremely frequent cultivation (極多修習相作意故), which means that those who are detached can engage in frequent and earnest practice without interruption in the aspects of stopping, raising, and relinquishing. Therefore, this right mindfulness is the basis of reliance for concentration. Furthermore, the distinctions of right view are, in brief, eleven. Namely, viewing as a disease, viewing as a sore, and so on, up to viewing as no-self (無我見), viewing as bonds (結見), viewing as liberation (離系見), and viewing as capable of liberating from bonds (能離結見). Regarding the four types of conduct, there are four types of views in their respective order. Namely, in conduct accompanied by the entanglements of afflictions, in conduct accompanied by the latent tendencies of afflictions, in conduct accompanied by the enjoyment of craving, and in conduct accompanied by faults.
患俱行行中。次第觀為如病如癰如箭如障。若於諸行觀為生滅。名無常見。觀為三苦之所隨逐。名為苦見。觀彼遠離余我我所。名為空見。觀彼諸行體性非我及我所相。名無我見。如是八種。是緣苦諦正見。若於集諦觀為因集生緣。名為結見。由彼集諦于苦諦中起雜染結故。若於滅諦觀滅靜妙離。名離系見。由彼滅諦一切煩惱及依離系所顯故。若於道諦觀道如行出。名能離結見。由彼道諦究竟能離結縛所顯故。
問若先起無常苦空無我見。後方起如病如癰如箭如障見。何緣此中先說如病等見。答此中依已得道補特伽羅說彼為先。何以故。已得聖道諸有學者。由增上意樂。于諸取蘊。觀為如病乃至如障。如是觀已為斷余結。復起上位清凈無常見乃至無我見。當知此中略有二種無常等見。一是如病等見。所依不清凈見。以此為先此為引導。為欲獲得所未得故。二是如病等見。能依清凈見。已得如病等見。復令增長。及為得心善解脫故。如是十一正見中空行無我行見名為空行。余行見名無願行。一行見名無相行。謂于滅諦離系行見。
複次于修道中。一切出世間道緣四諦為境。當知皆能對治三界一切煩惱。何以故。由諸有學已見跡者。先由法智類智于現不現一切行中起現觀。已後於修道攝一切行。總為一團一分
【現代漢語翻譯】 現代漢語譯本：在五蘊（skandha，構成個體存在的五種要素，即色、受、想、行、識）的行蘊（samskara-skandha，意志和行動）中，依次觀察它們如疾病、如毒瘡、如箭矢、如障礙。如果對諸行蘊觀察為生滅變化，這稱為無常見（anitya-samjna，對事物無常本質的認知）。觀察它們被三種苦（三苦：苦苦、壞苦、行苦）所纏繞，這稱為苦見（duhkha-samjna，對事物是苦的認知）。觀察它們遠離自我和屬於自我的事物，這稱為空見（shunyata-samjna，對事物空性的認知）。觀察這些行蘊的體性並非自我以及與自我相關的，這稱為無我見（anatman-samjna，對事物無我的認知）。這八種見解，是緣于苦諦（duhkha-satya，關於苦的真理）的正見（samyag-drsti，正確的見解）。如果對集諦（samudaya-satya，關於苦的起因的真理）觀察為因、集、生、緣，這稱為結見（bandhana-drsti，導致束縛的見解），因為由集諦在苦諦中產生雜染的束縛。如果對滅諦（nirodha-satya，關於苦的止息的真理）觀察為滅、靜、妙、離，這稱為離系見（visamyoga-drsti，解脫束縛的見解），因為滅諦顯示了一切煩惱以及所依賴的解脫。如果對道諦（marga-satya，關於達到苦的止息的道路的真理）觀察為道、如、行、出，這稱為能離結見（niryanika-drsti，能夠脫離束縛的見解），因為道諦最終能夠脫離束縛。 問：如果先產生無常、苦、空、無我見，然後才產生如疾病、毒瘡、箭矢、障礙的見解，為什麼這裡先說如疾病等的見解？答：這裡是依據已經證得聖道的補特伽羅（pudgala，個體）來說的，對他們來說是先發生的。為什麼呢？因為已經獲得聖道的有學之人，由於增上的意樂，對諸取蘊（upadana-skandha，執取的蘊）觀察為如疾病乃至如障礙。這樣觀察之後，爲了斷除其餘的煩惱，再次生起上位清凈的無常見乃至無我見。應當知道這裡略有二種無常等見。一種是如疾病等的見解，所依據的是不清凈的見解，以此為先，以此為引導，爲了獲得尚未獲得的。另一種是如疾病等的見解，能依據的是清凈的見解，已經獲得如疾病等的見解，再次令其增長，以及爲了獲得心的善解脫。像這樣，在十一種正見中，空行、無我行見稱為空行（shunyata-viharin，安住于空性），其餘的行見稱為無願行（apranihita-viharin，不希求的安住），一行見稱為無相行（animitta-viharin，無相的安住），指的是對滅諦的離系行見。 複次，在修道中，一切出世間道（lokottara-marga，超越世間的道路）以四諦為境界，應當知道都能對治三界（trayo dhatavah，欲界、色界、無色界）的一切煩惱。為什麼呢？因為諸有學之人已經見到聖道跡象，先由法智（dharma-jnana，對四諦的智慧）和類智（anvaya-jnana，隨順法智的智慧）在現在和不現在的一切行中生起現觀（abhisamaya，直接的證悟）。之後在修道中攝取一切行，總攝為一團、一分。
【English Translation】 English version: Among the aggregates (skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness) within the aggregate of mental formations (samskara-skandha, volition and action), sequentially contemplate them as disease, as a sore, as an arrow, as an obstruction. If one contemplates these formations as arising and ceasing, this is called the perception of impermanence (anitya-samjna, the recognition of the impermanent nature of things). Contemplating them as being pursued by the three kinds of suffering (tri-duhkha: suffering of suffering, suffering of change, and pervasive suffering), this is called the perception of suffering (duhkha-samjna, the recognition that things are suffering). Contemplating them as being apart from self and what belongs to self, this is called the perception of emptiness (shunyata-samjna, the recognition of the emptiness of things). Contemplating the nature of these formations as not being self or related to self, this is called the perception of no-self (anatman-samjna, the recognition of the non-self nature of things). These eight perceptions are the right view (samyag-drsti, correct view) based on the truth of suffering (duhkha-satya, the truth of suffering). If one contemplates the truth of origin (samudaya-satya, the truth of the origin of suffering) as cause, accumulation, arising, and condition, this is called the perception of bondage (bandhana-drsti, the view that leads to bondage), because from the truth of origin arises defiled bondage in the truth of suffering. If one contemplates the truth of cessation (nirodha-satya, the truth of the cessation of suffering) as cessation, tranquility, exquisiteness, and detachment, this is called the perception of detachment (visamyoga-drsti, the view of liberation from bondage), because the truth of cessation reveals all afflictions and the detachment upon which it relies. If one contemplates the truth of the path (marga-satya, the truth of the path to the cessation of suffering) as path, suchness, practice, and exit, this is called the perception of being able to detach from bondage (niryanika-drsti, the view that can detach from bondage), because the truth of the path ultimately can detach from the bonds. Question: If one first arises the perceptions of impermanence, suffering, emptiness, and no-self, and then arises the perceptions of disease, sore, arrow, and obstruction, why is it that the perceptions of disease, etc., are mentioned first here? Answer: Here, it is spoken according to the individual (pudgala, person) who has already attained the holy path, for whom it occurs first. Why is that? Because those who have already attained the holy path, due to increased intention, contemplate the aggregates of grasping (upadana-skandha, the aggregates of clinging) as disease, and so on, up to obstruction. Having contemplated in this way, in order to cut off the remaining afflictions, they again arise the superior, pure perceptions of impermanence, and so on, up to no-self. It should be known that there are briefly two kinds of perceptions of impermanence, etc. One is the perception of disease, etc., which relies on impure views, taking this as the beginning, taking this as the guide, in order to obtain what has not yet been obtained. The other is the perception of disease, etc., which relies on pure views, already having obtained the perception of disease, etc., again causing it to increase, and in order to obtain good liberation of the mind. Thus, among the eleven right views, the views of emptiness practice and no-self practice are called dwelling in emptiness (shunyata-viharin, abiding in emptiness), the remaining practice views are called dwelling without aspiration (apranihita-viharin, abiding without aspiration), and one practice view is called dwelling without characteristics (animitta-viharin, abiding without characteristics), referring to the detachment practice view of the truth of cessation. Furthermore, in the path of cultivation, all supramundane paths (lokottara-marga, the path beyond the world) take the four truths as their object, and it should be known that they can all counteract all the afflictions of the three realms (trayo dhatavah, the desire realm, the form realm, and the formless realm). Why is that? Because those who are learning and have already seen the signs of the holy path, first through the wisdom of the Dharma (dharma-jnana, wisdom of the four truths) and the wisdom of analogy (anvaya-jnana, wisdom that accords with the wisdom of the Dharma), arise direct realization (abhisamaya, direct realization) in all practices, present and not present. Afterwards, in the path of cultivation, they gather all practices, combining them into one mass, one part.
一聚。以無常等行次第觀察。而不分別此是欲行。此是色行。此無色行。此是現見。此非現見。是故當知。于修道中諸出世道所攝聖道。能總對治下地上地一切煩惱。
複次彼諸聖者。于修道中由出世道而升進時。多分以無相行數數作意思惟無相。何以故。由此作意。最能引發現法樂住。斷煩惱故。
複次五神通無諍愿智無礙解等。及諸如來力無畏等所有一切不共佛法。皆是道后所得其性清凈道所建立。由此因緣皆道諦攝。問一切四諦皆應遍知。何緣但說苦諦是應遍知。答由於苦諦以二種相應遍知故。所謂自相及與共相。于所餘諦但知自相。謂以因等行知集諦自相。以滅等行知滅諦自相。以道等行知道諦自相。是故唯說苦諦是應遍知。
問苦諦亦應永斷。何緣唯說集諦是應永斷。答由集諦永斷能顯苦諦永斷。是故唯說集諦是應永斷。
複次于諸諦中略有二種現觀。一智現觀。二斷現觀。智現觀者。謂隨次第于諸諦中別相智生。斷現觀者。謂隨次第無倒智生為依止故。證得所有煩惱斷滅。
複次略有五種發起正精進因緣。一宣說正法。二修行共住。三察懈怠過失見精進功德。四由思擇力相續成熟。五知所證得前後差別。
複次略有二種于斷作證。一于種子伏斷作證。二于種子永斷
【現代漢語翻譯】 現代漢語譯本： 一類聚合。以無常等行相次第觀察，而不分別『這是欲界之行』，『這是色界之行』，『這是無色界之行』，『這是現見』，『這不是現見』。所以應當知道，在修道中，由出世道所攝的聖道，能夠總括地對治下地和上地的一切煩惱。 其次，那些聖者，在修道中由於出世道而升進時，大多以無相行屢次作意，思惟無相。為什麼呢？因為由此作意，最能引發顯現現法樂住（dṛṣṭa-dharma-sukha-vihāra），斷除煩惱。 其次，五神通（pañcābhijñā），無諍（araṇā），愿智（praṇidhijñāna），無礙解（pratisaṃvidā）等，以及諸如來（Tathāgata）的力（bala）、無畏（vaiśāradya）等所有一切不共佛法（āveṇikadharma），都是道之後所得，其自性清凈的道所建立。由於這個因緣，都屬於道諦（mārgasatya）所攝。問：一切四諦（catvāri āryasatyāni）都應該普遍知曉，為什麼只說苦諦（duḥkhasatya）是應該普遍知曉的呢？答：由於苦諦以兩種相應而普遍知曉，即自相和共相。對於其餘的諦，只知自相。即以因等行相知集諦（samudayasatya）的自相，以滅等行相知滅諦（nirodhasatya）的自相，以道等行相知道諦的自相。所以只說苦諦是應該普遍知曉的。 問：苦諦也應該永遠斷除，為什麼只說集諦是應該永遠斷除的呢？答：由於集諦的永遠斷除能夠顯示苦諦的永遠斷除，所以只說集諦是應該永遠斷除的。 其次，在諸諦中，略有二種現觀（abhisamaya）：一、智現觀；二、斷現觀。智現觀，是指隨次第在諸諦中別相智生起。斷現觀，是指隨次第無倒智生起為依止，證得所有煩惱的斷滅。 其次，略有五種發起正精進（samyak-pradhāna）的因緣：一、宣說正法（saddharma）；二、修行共住；三、觀察懈怠的過失，見到精進的功德；四、由思擇力相續成熟；五、知所證得的前後差別。 其次，略有二種對於斷作證：一、于種子伏斷作證；二、于種子永斷。
【English Translation】 English version: A type of aggregation. Observing successively with aspects such as impermanence, without distinguishing 'this is the conduct of the desire realm,' 'this is the conduct of the form realm,' 'this is the conduct of the formless realm,' 'this is direct perception,' 'this is not direct perception.' Therefore, it should be known that in the path of cultivation, the noble path included in the transcendental path can comprehensively counteract all afflictions of the lower and upper realms. Furthermore, those noble ones, when progressing in the path of cultivation through the transcendental path, mostly contemplate the aspect of non-appearance repeatedly, thinking about non-appearance. Why? Because through this contemplation, they can most effectively induce and manifest dwelling in the bliss of the present life (dṛṣṭa-dharma-sukha-vihāra), and cut off afflictions. Furthermore, the five supernormal powers (pañcābhijñā), non-contention (araṇā), wisdom of aspiration (praṇidhijñāna), unimpeded eloquence (pratisaṃvidā), etc., and all the unique Buddha-dharmas (āveṇikadharma) of the Tathāgatas, such as the powers (bala) and fearlessnesses (vaiśāradya), are all obtained after the path, established by the path whose nature is pure. Due to this cause, they are all included in the truth of the path (mārgasatya). Question: All four noble truths (catvāri āryasatyāni) should be universally known, why is it only said that the truth of suffering (duḥkhasatya) should be universally known? Answer: Because the truth of suffering is universally known with two corresponding aspects, namely its own characteristic and its common characteristic. For the remaining truths, only their own characteristics are known. That is, the own characteristic of the truth of origin (samudayasatya) is known through aspects such as cause, the own characteristic of the truth of cessation (nirodhasatya) is known through aspects such as cessation, and the own characteristic of the truth of the path is known through aspects such as the path. Therefore, it is only said that the truth of suffering should be universally known. Question: The truth of suffering should also be permanently eliminated, why is it only said that the truth of origin should be permanently eliminated? Answer: Because the permanent elimination of the truth of origin can reveal the permanent elimination of the truth of suffering, therefore it is only said that the truth of origin should be permanently eliminated. Furthermore, among the truths, there are briefly two types of direct realization (abhisamaya): first, the direct realization of wisdom; second, the direct realization of cessation. The direct realization of wisdom refers to the arising of the wisdom of distinct characteristics in the truths in sequential order. The direct realization of cessation refers to the attainment of the cessation of all afflictions, relying on the arising of non-inverted wisdom in sequential order. Furthermore, there are briefly five causes for initiating right effort (samyak-pradhāna): first, expounding the true Dharma (saddharma); second, practicing co-dwelling; third, observing the faults of laziness and seeing the merits of diligence; fourth, continuous maturation through the power of reflection; fifth, knowing the differences between what is attained before and after. Furthermore, there are briefly two types of attestation to cessation: first, attestation to the subdued cessation of seeds; second, attestation to the permanent cessation of seeds.
作證。當知離系亦有二種。一于諸煩惱品別離系。二于煩惱事相屬離系。
問如世尊言。汝等苾芻勿行諂誑。此中如來觀見諂曲幾種過患。誡諸苾芻不令行諂。答觀諂曲者有十二過患故。一諂曲因緣不能證得真實智慧。二退失名譽。三退失他信。四退失功德增長。五退失於智者邊聽聞正法教誡教授。六諸惡增長。七令心相續遠離諸善。八由諂不平損害其心常懷苦惱不安隱住。九慮后苦法。十非聖法器。十一臨終追悔。十二身壞已后墮諸惡趣生那落迦。
複次欲界中諂有八種行及七種事。云何八行。一迷惑諂行。二覆藏諂行。三顯示諂行。四結構諂行。五恭順諂行。六謀計諂行。七推注諂行。八現悲諂行。云何七事。一言說事。二詰問事。三違諍事。四現親友事。五現委信事。六所作假託事。七艱辛事。由初事故其諂曲者。與諸世間隨起言說。于非義中示現為義。以相迷惑。或於義中示現非義。如於義非義。于有非有當知亦爾。又于現行諂曲所起諸惡行中。若他詰問諂者。則便覆藏實罪顯不實德。又諍論者將欲推其功德過失。爾時諂者則便結構諸惡朋黨。又諂曲者見諍論人有力暴惡。心生怖懼。即以卑下身語二業。隨順恭敬現親友相。又諂曲者若見耎直可規其利。內與不可委信者等。而外現已極可委信謂行
【現代漢語翻譯】 現代漢語譯本：可以作證。應當知道，離系也有兩種。第一種是于各種煩惱的品類分別斷開聯繫（品別離系），第二種是于煩惱的事相及其所屬斷開聯繫（事相屬離系）。
問：如世尊所說：『你們這些比丘，不要施行諂媚和欺騙。』這裡如來觀察到諂曲有哪幾種過患，從而告誡各位比丘不要施行諂媚？答：觀察諂曲的人有十二種過患。第一，因為諂曲的緣故，不能證得真實的智慧。第二，會喪失名譽。第三，會喪失他人的信任。第四，會喪失功德的增長。第五，會喪失在智者那裡聽聞正法教誡和教授的機會。第六，各種惡行會增長。第七，使心相續遠離各種善行。第八，由於諂媚而不正直，會損害其心，常常懷有苦惱，不能安穩地居住。第九，顧慮死後的苦難。第十，不是修習聖法的法器。第十一，臨終時會追悔莫及。第十二，身死之後會墮入各種惡趣，生於那落迦（naraka，地獄）。
再次，欲界中的諂媚有八種行為和七種事端。什麼是八種行為？第一，迷惑的諂媚行為。第二，覆藏的諂媚行為。第三，顯示的諂媚行為。第四，結構的諂媚行為。第五，恭順的諂媚行為。第六，謀計的諂媚行為。第七，推注的諂媚行為。第八，顯現悲憫的諂媚行為。什麼是七種事端？第一，言說之事。第二，詰問之事。第三，違諍之事。第四，顯現親友之事。第五，顯現委信之事。第六，所作假託之事。第七，艱辛之事。由於第一種事端，那些諂曲的人，對於世間隨之而起的言說，在沒有意義的事情中，也顯示為有意義，以此來迷惑他人。或者在有意義的事情中，顯示為沒有意義。如對於意義和非意義，對於存在和不存在，應當知道也是這樣。又在現行諂曲所產生的各種惡行中，如果他人詰問諂媚者，那麼他就會覆藏真實的罪過，而顯揚不真實的功德。又有諍論者將要推究其功德和過失，這時諂媚者就會構建各種邪惡的朋黨。又有諂曲的人，看到諍論之人有力而兇暴，心中產生恐懼，就用卑下的身語二業，隨順恭敬，顯現親友之相。又有諂曲的人，如果看到柔弱而正直的人，可以圖謀其利益，內心與不可信任的人同等，而外表卻顯現出極其可以信任的樣子，這就是諂媚的行為。
【English Translation】 English version: It can be testified. It should be known that there are also two types of detachment. The first is detachment from the categories of various afflictions (品別離系, pǐn bié lí xì), and the second is detachment from the aspects of afflictions and their attachments (事相屬離系, shì xiāng shǔ lí xì).
Question: As the World Honored One said, 'You monks, do not engage in flattery and deceit.' Here, what kinds of faults does the Tathagata observe in flattery, thereby admonishing the monks not to engage in it? Answer: Observing those who flatter, there are twelve faults. First, due to the cause of flattery, one cannot attain true wisdom. Second, one will lose reputation. Third, one will lose the trust of others. Fourth, one will lose the increase of merit. Fifth, one will lose the opportunity to hear the correct Dharma teachings and instructions from the wise. Sixth, various evil deeds will increase. Seventh, it causes the mind-stream to be separated from various good deeds. Eighth, due to flattery and dishonesty, it harms the mind, constantly harboring suffering and not dwelling in peace. Ninth, one worries about suffering after death. Tenth, one is not a vessel for practicing the holy Dharma. Eleventh, one will regret it at the time of death. Twelfth, after the body is destroyed, one will fall into various evil realms, being born in Naraka (那落迦, nà luò jiā, hell).
Furthermore, in the desire realm, there are eight types of flattery in action and seven types of events. What are the eight actions? First, the action of misleading flattery. Second, the action of concealing flattery. Third, the action of displaying flattery. Fourth, the action of structuring flattery. Fifth, the action of compliant flattery. Sixth, the action of scheming flattery. Seventh, the action of promoting flattery. Eighth, the action of showing compassion flattery. What are the seven events? First, the event of speech. Second, the event of questioning. Third, the event of disagreement. Fourth, the event of showing friendship. Fifth, the event of showing trust. Sixth, the event of making false pretenses. Seventh, the event of hardship. Due to the first event, those who flatter, regarding the speech that arises in the world, show what is meaningless as meaningful, thereby misleading others. Or they show what is meaningful as meaningless. As with meaning and non-meaning, it should be known that it is the same with existence and non-existence. Also, in the various evil deeds arising from present flattery, if others question the flatterer, then he will conceal the true faults and display untrue virtues. Also, if disputants are about to investigate his merits and faults, then the flatterer will construct various evil factions. Also, if the flatterer sees that the disputant is powerful and fierce, he will feel fear in his heart and use humble actions of body and speech, complying respectfully and showing the appearance of a friend. Also, if the flatterer sees someone who is gentle and upright and can be schemed for profit, he is inwardly equal to those who cannot be trusted, but outwardly shows himself to be extremely trustworthy, this is the action of flattery.
住中虛詐積集清善之相。又諂曲者于諸親善得意友朋未來廣大所作事中。先詐為伴。后所作事現在前時。矯現種種方便推注。謂為遮防自劬勞故。又諂曲者隨遭一種苦惱事已。于彼怨對所遭苦事。實無如是重憂重苦。然自顯示有重憂苦。謂深嘆恨愁憂苦惱乃至悶絕。
複次粗語聲聞。尚不應得於諸諦中教誡教授。況當能得真諦現觀或復清凈。又有九種粗語聲聞粗語之相。若有成就如是相者。當知此名不可與語粗語聲聞。何等為九。謂能舉罪補特伽羅正詰問時。以不美言假合而答。或不相應或不圓滿。或托餘事方便而答。是名初相。又以謬言假設餘論。方便推遣所詰問事。是第二相。又瞋恚纏擾亂。懵憒渾濁自心。是第三相。又瞋恚纏發起憤怨詈言鄙語。是第四相。又起高心。彼既說我。我當何故而不說彼。是第五相。又堅覆藏自所作罪。是第六相。又結怨心相續不捨。是第七相。又多發起報怨之心。是第八相。又他顯說能舉罪者若實不實諸功德時。不生信解非撥毀罵。是第九相。此中略有二種舉罪補特伽羅。一共所尊重。二非共尊重。當知此中初二種相。依初能舉補特伽羅。餘七種相。依第二能舉補特伽羅。
複次本地分中依戒律儀諸毗奈耶相應之相。今當抉擇。嗢拖南曰。
攝製立尸羅 無逸障
【現代漢語翻譯】 現代漢語譯本 居住在虛假不實的清凈善良表象中。還有那些諂媚虛偽的人，對於親善得意的朋友未來將要做的重大事情，先假裝參與其中。等到所做的事情擺在眼前時，就虛假地表現出各種方便，推脫責任，說是爲了遮擋防備，自己已經非常勞苦。還有那些諂媚虛偽的人，隨便遇到一種苦惱的事情，對於那些怨恨的對象所遭遇的苦事，實際上並沒有那麼嚴重憂愁痛苦，卻自己顯示出非常憂愁痛苦的樣子，深深地嘆息怨恨，愁眉苦臉，甚至昏厥過去。
再者，言語粗俗的聲聞（Śrāvaka，聽聞佛法而修行的弟子），尚且不應該得到在諸諦（catuḥ-satya，四聖諦）中教誡教授的機會，更何況能夠獲得真諦的現觀或者清凈。又有九種言語粗俗的聲聞粗語的表現。如果有人成就了這些表現，應當知道這個人是不可與之交談的粗語聲聞。是哪九種呢？當能夠指出補特伽羅（pudgala，人）的罪過，進行正確詰問的時候，用不好的言語敷衍回答，或者回答不相應，或者回答不圓滿，或者借用其他事情方便地回答。這是第一種表現。又用錯誤的言語假設其他議論，方便地推脫所詰問的事情。這是第二種表現。又被嗔恚纏繞擾亂，懵懂昏聵，使自己的心渾濁不清。這是第三種表現。又被嗔恚纏繞，發起憤恨怨懟的詈罵言語和鄙俗的言語。這是第四種表現。又生起高慢之心，『他既然說了我，我為什麼就不能說他？』這是第五種表現。又堅決地掩蓋自己所犯的罪過。這是第六種表現。又結下怨恨之心，相續不斷，不肯捨棄。這是第七種表現。又常常發起報復怨恨之心。這是第八種表現。又當他人顯揚稱說能夠指出罪過的人，無論是真實的還是不真實的功德時，不生起信心和理解，不是誹謗就是謾罵。這是第九種表現。這裡大致有兩種指出罪過的補特伽羅：一種是大家共同尊重的，一種不是大家共同尊重的。應當知道，這裡最初的兩種表現，是依據第一種能夠指出罪過的人。其餘七種表現，是依據第二種能夠指出罪過的人。
再者，在本地分（sthāna-bhāga，瑜伽師地論的組成部分）中，依據戒律儀（śīla-samvara，戒律的規範）的毗奈耶（vinaya，戒律）相應的表現，現在應當加以抉擇。總綱如下：
攝持、制止、建立尸羅（śīla，戒）、無逸（apramāda，不放逸）、障礙。
【English Translation】 English version Dwelling in a false and insincere appearance of pure goodness. Furthermore, those who are flattering and deceitful, regarding the significant matters that close and trusted friends intend to undertake in the future, will initially feign participation. When the matters they are undertaking come to fruition, they will falsely display various conveniences, shirking responsibility by claiming it is for the sake of prevention and defense, and that they have already exerted themselves greatly. Moreover, those who are flattering and deceitful, upon encountering any kind of distressing event, will, concerning the suffering experienced by those they resent, display a level of distress and sorrow that is disproportionate to the actual severity, lamenting deeply, appearing sorrowful and distressed, even to the point of fainting.
Furthermore, even a Śrāvaka (listener, disciple who practices by hearing the Dharma) with coarse speech should not be instructed or taught in the Truths (catuḥ-satya, Four Noble Truths), let alone be able to attain direct realization or purification of the true Truth. There are also nine characteristics of a Śrāvaka with coarse speech. If someone possesses these characteristics, know that they are an unapproachable Śrāvaka with coarse speech. What are the nine? When able to point out the faults of a pudgala (person), and when questioned correctly, they answer with unpleasant words, or the answer is irrelevant, or the answer is incomplete, or they use other matters as a convenient way to answer. This is the first characteristic. Also, they use false words to assume other arguments, conveniently evading the matter being questioned. This is the second characteristic. Also, they are entangled and disturbed by anger, confused and muddled, making their own mind unclear. This is the third characteristic. Also, entangled by anger, they initiate resentful and abusive language and vulgar words. This is the fourth characteristic. Also, they give rise to arrogance, thinking, 'Since he has spoken about me, why shouldn't I speak about him?' This is the fifth characteristic. Also, they firmly conceal the sins they have committed. This is the sixth characteristic. Also, they harbor resentment continuously, unwilling to let go. This is the seventh characteristic. Also, they frequently initiate thoughts of revenge and resentment. This is the eighth characteristic. Also, when others openly praise the virtues of those who can point out faults, whether true or untrue, they do not generate faith and understanding, and they either slander or curse. This is the ninth characteristic. Here, there are roughly two types of pudgalas who can point out faults: one who is respected by all, and one who is not respected by all. Know that the first two characteristics here are based on the first type of person who can point out faults. The remaining seven characteristics are based on the second type of person who can point out faults.
Furthermore, in the Sthāna-bhāga (section on locations, part of the Yogācārabhūmi-śāstra), regarding the characteristics corresponding to the Vinaya (discipline) of Śīla-samvara (ethical discipline), we shall now make a determination. The summary is as follows:
Holding, restraining, establishing Śīla (ethics), Apramāda (diligence), Obstacles.
學觀 依攝受受用 甚深說喻事
略有七處。攝毗奈耶及別解脫。何等為七。一教敕。二開聽。三制止。四犯處。五有犯。六無犯。七出罪。
云何教敕。謂佛世尊毗奈耶中敕諸苾芻。舍不善法增長善法。當知是名略說一切教敕之相。若廣分別無量無邊。
云何開聽。謂佛世尊毗奈耶中開許一切能無染污現所受用資生因緣。云何制止。謂佛世尊毗奈耶中制止一切自性罪法違無罪法。
云何犯處。略有十八。一不善。二違善。三身業。四語業。五意業。六戒壞。七見壞。八軌則壞。九正命壞。十隨護他心。十一護他損惱。十二護非處疑慮。十三淫。十四缽。十五衣。十六食。十七臥具。十八病緣醫藥及余資具。不善者。謂所有性罪。違善者。謂所有遮罪。身語意業處。隨其所應於一切五犯聚中當知其相。如是所餘犯處。亦於五犯聚中如其所應當知其相。云何有犯。謂若略說有五犯聚。何故於此五犯聚中起諸違犯。謂五因故。一因緣故。二發起故。三事故。四方便故。五究竟故。此分別義。于攝事分毗奈耶摩呾理迦中我當廣說。
復有九種犯。一近事男犯。二近事女犯。三勤策男犯。四勤策女犯。五正學犯。六苾芻尼犯。七苾芻犯。八異生犯。九有學犯無有無學犯。何以故。由彼更無
【現代漢語翻譯】 現代漢語譯本 學觀 依據攝受和受用，用甚深的譬喻來解說。 略有七個方面。包括毗奈耶（Vinaya，戒律）和別解脫（Pratimoksha，波羅提木叉，戒經）。哪七個方面呢？一是教敕（instruction），二是開聽（permission），三是制止（prohibition），四是犯處（place of transgression），五是有犯（offense），六是無犯（no offense），七是出罪（expiation）。 什麼是教敕？就是佛世尊在毗奈耶中教敕諸位苾芻（bhiksu，比丘），捨棄不善之法，增長善良之法。應當知道這就是略說一切教敕的相貌。如果廣為分別，則無量無邊。 什麼是開聽？就是佛世尊在毗奈耶中開許一切能夠沒有染污地受用資生因緣的事物。 什麼是制止？就是佛世尊在毗奈耶中制止一切自性罪法和違背無罪之法。 什麼是犯處？略有十八種。一是不善，二是違善，三是身業，四是語業，五是意業，六是戒壞，七是見壞，八是軌則壞，九是正命壞，十是隨護他心，十一是護他損惱，十二是護非處疑慮，十三是淫，十四是缽（patra，缽盂），十五是衣，十六是食，十七是臥具，十八是病緣醫藥及其他資具。不善，指的是所有自性罪。違善，指的是所有遮罪。身語意業處，隨其所應，在一切五犯聚中應當知道它們的相貌。像這樣其餘的犯處，也在五犯聚中如其所應當知道它們的相貌。什麼是「有犯」？如果略說，有五犯聚。為什麼在這五犯聚中會產生各種違犯呢？因為有五個原因。一是因緣，二是發起，三是事，四是方便，五是究竟。這些分別的意義，我將在《攝事分毗奈耶摩呾理迦》中詳細解說。 又有九種犯。一是近事男犯（upasaka，優婆塞，男居士的違犯），二是近事女犯（upasika，優婆夷，女居士的違犯），三是勤策男犯（sramanera，沙彌，男沙彌的違犯），四是勤策女犯（sramanerika，沙彌尼，女沙彌尼的違犯），五是正學犯（siksamana，式叉摩那，正學女的違犯），六是苾芻尼犯（bhiksuni，比丘尼的違犯），七是苾芻犯（bhiksu，比丘的違犯），八是異生犯（prthagjana，凡夫的違犯），九是有學犯（saiksa，有學位的違犯），沒有無學犯（asiksa，無學位的違犯）。為什麼呢？因為他們不再...
【English Translation】 English version Learning to Observe Relying on embracing and utilizing, explaining with profound metaphors. There are roughly seven aspects. These include the Vinaya (discipline) and Pratimoksha (code of monastic rules). What are the seven? First, instruction; second, permission; third, prohibition; fourth, place of transgression; fifth, offense; sixth, no offense; seventh, expiation. What is instruction? It is when the World-Honored One, in the Vinaya, instructs all bhikshus (monks) to abandon unwholesome dharmas and increase wholesome dharmas. You should know that this is a brief explanation of the appearance of all instructions. If explained extensively, it would be limitless and boundless. What is permission? It is when the World-Honored One, in the Vinaya, permits all things that can be used as means of livelihood without defilement. What is prohibition? It is when the World-Honored One, in the Vinaya, prohibits all inherently sinful dharmas and those that violate faultless dharmas. What are the places of transgression? There are roughly eighteen. First, unwholesome; second, violating the wholesome; third, bodily karma; fourth, verbal karma; fifth, mental karma; sixth, broken precepts; seventh, broken views; eighth, broken rules; ninth, broken right livelihood; tenth, guarding others' minds; eleventh, protecting others from harm; twelfth, guarding against inappropriate doubts; thirteenth, sexual misconduct; fourteenth, bowl (patra); fifteenth, robe; sixteenth, food; seventeenth, bedding; eighteenth, medicine and other necessities for illness. 'Unwholesome' refers to all inherently sinful acts. 'Violating the wholesome' refers to all prohibitive sins. The places of bodily, verbal, and mental karma, as appropriate, should be understood in relation to the five aggregates of offenses. Likewise, the remaining places of transgression should also be understood in relation to the five aggregates of offenses as appropriate. What is 'offense'? Briefly speaking, there are five aggregates of offenses. Why do various transgressions arise within these five aggregates of offenses? Because of five causes. First, cause and condition; second, initiation; third, event; fourth, means; fifth, completion. I will explain these distinctions in detail in the Vinaya Matrika of the Compendium of Topics. Furthermore, there are nine types of offenders. First, the upasaka (male lay devotee) offender; second, the upasika (female lay devotee) offender; third, the sramanera (male novice) offender; fourth, the sramanerika (female novice) offender; fifth, the siksamana (probationary nun) offender; sixth, the bhiksuni (nun) offender; seventh, the bhiksu (monk) offender; eighth, the prthagjana (ordinary person) offender; ninth, the saiksa (one under training) offender. There is no asiksa (one beyond training) offender. Why? Because they no longer...
所應作故。法爾獲得小及隨小一切學處悉皆止息。又定不能犯染污罪。云何無犯。略有四種。一初業。二顛狂。三心亂。四苦受所逼。
云何出罪。略由五相。一由自故。二由他故。三由自他故。四依轉故。五依舍故。由自故者。謂應自靜息故。由他故者。謂見諦者有所違犯不染污罪。由自他者。謂諸異生染不染罪。依轉故者。謂轉舍苾芻依轉得苾芻尼依。或轉舍苾芻尼依轉得苾芻依。爾時苾芻苾芻尼各所犯罪。或轉余形或轉無形。依舍故者。謂命終已。
複次略有十種制立學處清凈。一道理清凈。二果清凈。三攝受清凈。四外清凈。五內清凈。六具分清凈。七愛敬清凈。八伏對治修清凈。九隨眠斷對治修清凈。十相續不斷清凈。復有差別。謂有因緣制立學處清凈。遠離受用欲樂邊清凈。遠離受用自苦邊清凈。勝行清凈。勝命清凈。同法共住清凈。無違諍清凈。制伏煩惱清凈。煩惱離系清凈。任持正法清凈。
複次略有十種尸羅過失。一毀壞所學過失。二不喜樂過失。三伴相違過失。四期愿過失。五放逸過失。六增上慢過失。七隨眠不清凈過失。八意樂不清凈過失。九不出離過失。十邪禁過失。
復有十種尸羅功德。一和合尸羅。二無間尸羅。三無怨對尸羅。四無損害尸羅。五堅固尸羅。六
【現代漢語翻譯】 現代漢語譯本 所應作故：因為應該做的事情已經完成。 法爾獲得小及隨小一切學處悉皆止息：自然而然地獲得，所有小的以及跟隨小的戒律都停止了。 又定不能犯染污罪：並且一定不會再犯染污的罪過。 云何無犯：如何才能做到不犯戒呢？ 略有四種：大概有四種情況。 一初業：一是初學者。 二顛狂：二是精神錯亂。 三心亂：三是內心混亂。 四苦受所逼：四是被痛苦所逼迫。
云何出罪：如何才能懺悔罪過呢？ 略由五相：大概有五種方式。 一由自故：一是因為自己。 二由他故：二是因為他人。 三由自他故：三是因為自己和他人。 四依轉故：四是因為所依身份的轉變。 五依舍故：五是因為所依的捨棄。 由自故者：因為自己，指的是應該自己靜息罪過。 由他故者：因為他人，指的是見諦者（dṛṣṭi-satya，證悟真理的人）有所違犯但不染污的罪過。 由自他者：因為自己和他人，指的是凡夫俗子染污或不染污的罪過。 依轉故者：因為所依身份的轉變，指的是轉舍比丘（bhikṣu，男性出家人）的身份而獲得比丘尼（bhikṣuṇī，女性出家人）的身份，或者轉舍比丘尼的身份而獲得比丘的身份。爾時比丘或比丘尼各自所犯的罪過，或者轉為其他形體，或者轉為無形。 依舍故者：因為所依的捨棄，指的是命終之後。
複次略有十種制立學處清凈：此外，大概有十種建立戒律清凈的方法。 一道理清凈：一是道理清凈。 二果清凈：二是果報清凈。 三攝受清凈：三是攝受清凈。 四外清凈：四是外在清凈。 五內清凈：五是內在清凈。 六具分清凈：六是具足清凈。 七愛敬清凈：七是愛敬清凈。 八伏對治修清凈：八是降伏煩惱的對治修行清凈。 九隨眠斷對治修清凈：九是斷除隨眠煩惱的對治修行清凈。 十相續不斷清凈：十是相續不斷清凈。 復有差別：還有其他的差別。 謂有因緣制立學處清凈：因為有因緣而建立戒律清凈。 遠離受用欲樂邊清凈：遠離享受慾望快樂的極端清凈。 遠離受用自苦邊清凈：遠離享受自我折磨的極端清凈。 勝行清凈：殊勝的行為清凈。 勝命清凈：殊勝的生命清凈。 同法共住清凈：共同修習佛法居住在一起的清凈。 無違諍清凈：沒有違背爭論的清凈。 制伏煩惱清凈：制伏煩惱的清凈。 煩惱離系清凈：煩惱解脫的清凈。 任持正法清凈：維護正法的清凈。
複次略有十種尸羅（śīla，戒律）過失：此外，大概有十種戒律的過失。 一毀壞所學過失：一是毀壞所學戒律的過失。 二不喜樂過失：二是不喜歡戒律的過失。 三伴相違過失：三是與戒律相違背的同伴的過失。 四期愿過失：四是期望不符合戒律的過失。 五放逸過失：五是放逸的過失。 六增上慢過失：六是增上慢的過失。 七隨眠不清凈過失：七是隨眠煩惱不清凈的過失。 八意樂不清凈過失：八是意樂不清凈的過失。 九不出離過失：九是不出離的過失。 十邪禁過失：十是邪禁的過失。
復有十種尸羅（śīla，戒律）功德：還有十種戒律的功德。 一和合尸羅：一是和合的戒律。 二無間尸羅：二是無間斷的戒律。 三無怨對尸羅：三是沒有怨恨敵對的戒律。 四無損害尸羅：四是沒有損害的戒律。 五堅固尸羅：五是堅固的戒律。
【English Translation】 English version Because what should be done has been done. Naturally, all minor and related precepts cease. Moreover, one will definitely not commit defiled offenses. How can one be without offense? Briefly, there are four conditions: First, the beginner. Second, insanity. Third, mental confusion. Fourth, being compelled by suffering.
How does one expiate offenses? Briefly, through five aspects: First, by oneself. Second, by others. Third, by oneself and others. Fourth, by change of basis. Fifth, by abandonment of basis. By oneself means one should quiet oneself. By others means a Seer of Truth (dṛṣṭi-satya) commits a non-defiling offense. By oneself and others means ordinary beings commit defiling or non-defiling offenses. By change of basis means one relinquishes the basis of a bhikṣu (male monastic) and obtains the basis of a bhikṣuṇī (female monastic), or relinquishes the basis of a bhikṣuṇī and obtains the basis of a bhikṣu. At that time, the offenses committed by the bhikṣu or bhikṣuṇī, or transform into another form, or transform into formlessness. By abandonment of basis means after death.
Furthermore, briefly, there are ten kinds of purity in establishing precepts: First, purity of principle. Second, purity of result. Third, purity of acceptance. Fourth, external purity. Fifth, internal purity. Sixth, complete purity. Seventh, purity of love and respect. Eighth, purity of practice that subdues antidotes. Ninth, purity of practice that severs latent afflictions. Tenth, continuous purity. There are further distinctions: Namely, establishing precepts with purity due to causes and conditions. Purity by distancing from the extreme of indulging in sensual pleasures. Purity by distancing from the extreme of indulging in self-mortification. Purity of superior conduct. Purity of superior livelihood. Purity of dwelling together in accordance with the Dharma. Purity without disputes. Purity of subduing afflictions. Purity of detachment from afflictions. Purity of upholding the Correct Dharma.
Furthermore, briefly, there are ten kinds of faults in śīla (precepts): First, the fault of destroying what has been learned. Second, the fault of not delighting in it. Third, the fault of conflicting companions. Fourth, the fault of expectations. Fifth, the fault of negligence. Sixth, the fault of excessive pride. Seventh, the fault of impure latent afflictions. Eighth, the fault of impure intention. Ninth, the fault of non-renunciation. Tenth, the fault of wrong prohibitions.
Furthermore, there are ten kinds of merits in śīla (precepts): First, harmonious śīla. Second, uninterrupted śīla. Third, śīla without animosity. Fourth, śīla without harm. Fifth, steadfast śīla.
出離尸羅。七勝所治尸羅。八不退轉尸羅。九不共尸羅。十無上尸羅。
複次于毗奈耶勤學苾芻。依於十時應不放逸。何等為十。一依犯時。二依定時。三依生時。四依乞食時。五依所作時。六依受用利養恭敬時。七依求多聞時。八依思正法時。九依遠離時。十依通達究竟時。
云何于毗奈耶勤學苾芻依犯初時應不放逸。謂有苾芻成就五支所攝不放逸即前際俱行等。如前廣說。如是名為于毗奈耶勤學苾芻于初時中修不放逸。
云何于毗奈耶勤學苾芻依定第二時應不放逸。謂有苾芻。或住空閑或居樹下。生貪慾蓋乃至疑蓋。終不安忍。則便棄捨除遣變吐彼。由五蓋能染污心乃至能令不得涅槃。為欲斷故於時時間應修止相。於時時間應修舉相。於時時間應修舍相。彼于如是止舉舍相得善巧已。由下劣心慮恐下劣便正修舉。由掉舉心慮恐掉舉便修內止。心得平等便修上舍。又于已得三摩地中。不生愛味不起顧戀。無有貪染無著而住。如是名為于毗奈耶勤學苾芻第二時中修不放逸。云何于毗奈耶勤學苾芻依生第三時中應不放逸。謂有苾芻。臨命終時其心猛利。發起如是正加行心。謂我今者應以緣佛緣法緣僧正命而死。應以緣善善心而死。彼遂發起如是如是善守護心。正念現前。以緣于佛法僧正念及緣諸善善
【現代漢語翻譯】 現代漢語譯本：出離尸羅（Śīla，戒律）。七勝所治尸羅。八不退轉尸羅。九不共尸羅。十無上尸羅。
複次，于毗奈耶（Vinaya，戒律）勤學苾芻（Bhikṣu，比丘），應依於十個時機不放逸。哪十個呢？一、依犯戒時。二、依禪定時。三、依（煩惱）生起時。四、依乞食時。五、依所作（事務）時。六、依受用利養恭敬時。七、依求多聞（博學）時。八、依思惟正法時。九、依遠離（憒鬧）時。十、依通達究竟（真理）時。
如何于毗奈耶勤學苾芻依犯戒初時應不放逸？ 謂有苾芻成就五支所攝不放逸，即前際俱行等，如前廣說。如是名為于毗奈耶勤學苾芻于初時中修不放逸。
如何于毗奈耶勤學苾芻依禪定第二時應不放逸？謂有苾芻，或住空閑，或居樹下，生貪慾蓋乃至疑蓋，終不安忍，則便棄捨、除遣、變吐彼。由五蓋能染污心，乃至能令不得涅槃（Nirvana，寂滅）。為欲斷故，於時時間應修止相，於時時間應修舉相，於時時間應修舍相。彼于如是止舉舍相得善巧已，由下劣心慮恐下劣便正修舉，由掉舉心慮恐掉舉便修內止，心得平等便修上舍。又于已得三摩地（Samadhi，禪定）中，不生愛味，不起顧戀，無有貪染，無著而住。如是名為于毗奈耶勤學苾芻第二時中修不放逸。云何于毗奈耶勤學苾芻依（煩惱）生第三時中應不放逸？謂有苾芻，臨命終時，其心猛利，發起如是正加行心，謂我今者應以緣佛、緣法、緣僧正命而死，應以緣善善心而死。彼遂發起如是如是善守護心，正念現前，以緣于佛法僧正念及緣諸善善
【English Translation】 English version: Śīla (Moral conduct) that transcends. Śīla governed by the seven victories. Śīla of the eight non-retrogression. Śīla of the nine non-common. Śīla of the ten unsurpassed.
Furthermore, a Bhikṣu (monk) diligently studying the Vinaya (monastic discipline) should not be negligent in ten instances. What are the ten? First, when transgressing a precept. Second, when engaging in meditation. Third, when (defilements) arise. Fourth, when begging for alms. Fifth, when performing tasks. Sixth, when enjoying gains, offerings, and respect. Seventh, when seeking extensive learning. Eighth, when contemplating the Dharma (teachings). Ninth, when practicing seclusion. Tenth, when realizing ultimate truth.
How should a Bhikṣu diligently studying the Vinaya not be negligent at the initial time of transgression? It means that a Bhikṣu who has achieved non-negligence encompassed by the five factors, which are associated with past actions, etc., as explained in detail earlier. This is called a Bhikṣu diligently studying the Vinaya cultivating non-negligence in the initial time.
How should a Bhikṣu diligently studying the Vinaya not be negligent at the second time of meditation? It means that a Bhikṣu, whether dwelling in an empty place or residing under a tree, if greed arises, or even doubt, should not endure it. Instead, they should abandon, dispel, and transform it. Because the five hindrances can defile the mind, even preventing one from attaining Nirvana (liberation). In order to sever them, one should cultivate the aspect of calming at times, the aspect of uplifting at times, and the aspect of equanimity at times. Having become skilled in these aspects of calming, uplifting, and equanimity, if the mind is inferior, fearing inferiority, one should rightly cultivate uplifting. If the mind is agitated, fearing agitation, one should cultivate inner calming. When the mind attains equality, one should cultivate superior equanimity. Furthermore, in the Samadhi (meditative state) already attained, one should not generate fondness or attachment, dwelling without greed or clinging. This is called a Bhikṣu diligently studying the Vinaya cultivating non-negligence in the second time. How should a Bhikṣu diligently studying the Vinaya not be negligent at the third time of (defilement) arising? It means that a Bhikṣu, at the time of approaching death, with a keen mind, generates such a right effort, thinking, 'Now I should die with thoughts of the Buddha, the Dharma, and the Sangha (community), and I should die with thoughts of wholesome goodness.' They then generate such good protective thoughts, with right mindfulness present, focusing on the Buddha, Dharma, and Sangha, and on all wholesome goodness.
心而死。彼由緣佛緣法緣僧所有正念。及由緣善所有善心而命終故。名賢善死賢善夭沒。亦名賢善趣。於後世。如是名為于毗奈耶勤學苾芻第三時中修不放逸。
云何于毗奈耶勤學苾芻依于乞食第四時中應不放逸。謂有苾芻依于村邑聚落而住。彼即於此村邑聚落。廣說如乞食清凈經。如是名為于毗奈耶勤學苾芻第四時中修不放逸。云何于毗奈耶勤學苾芻依于所作第五時中應不放逸。謂有苾芻于缽作業。于衣作業。于諸智者同梵行所看侍作業。或復于余所有作業皆無縱逸。無縱逸故不燋不爛。不失不壞。亦不零落不過。所作不鄙所作不惡。所作不急所作不緩。所作不掉所作不染。所作隨順世間。順毗奈耶所有軌則。如是名為于毗奈耶勤學苾芻第五時中修不放逸。
云何于毗奈耶勤學苾芻依受用利養恭敬第六時中應不放逸。謂有苾芻。隨所獲得利養恭敬。于所獲得不染不著。不耽不湎。不悶不執。亦不保玩而受用之。深見過患。善知出離而受用之。隨其所得利養恭敬能自制伏。不因所得利養恭敬心住憍傲。如是名為于毗奈耶勤學苾芻第六時中修不放逸。
云何于毗奈耶勤學苾芻依求多聞第七時中應不放逸。謂有苾芻。棄捨世間所有諷誦綺飾詞論。絢藻文章。隨順世間相應多聞。于佛所說所有甚深。相似
甚深空性相應緣性緣起。若順若逆一切經典。恭敬受持。令得究竟。非觀諸法存有所得所獲勝利。名得究竟。非觀諸法免脫論難所獲勝利。名得究竟。非為利養非為恭敬。乃至但為自得調伏。自得寂靜。自得涅槃。自得沙門若婆羅門最上義利故。於此法善聽善受讀誦通利純熟究竟。如是名為于毗奈耶勤學苾芻第七時中修不放逸。
云何于毗奈耶勤學苾芻依思正法第八時中應不放逸。謂有苾芻。獨處空閑。如其所聞如其所受如其所得。所有諸法思惟其義稱量觀察。思所應思離不應思。于其少分但生信解。于其少分以慧觀察。凡所思惟但依于義不依于文。如實了知黑說大說。堅固思惟審諦思惟。相續思惟。隨所思惟要當究竟。于其中間終無退屈。如是名為于毗奈耶勤學苾芻第八時中修不放逸。
云何于毗奈耶勤學苾芻依于遠離第九時中應不放逸。謂有苾芻。不與在家及出家眾共相雜住。不同其喜不同其憂。廣說乃至於所生起世事業中。終不許其究竟隨轉。處空閑林邊際臥具。遠離一切有情方邑散亂懈怠及障止觀諸隨煩惱。如是名為于毗奈耶勤學苾芻第九時中修不放逸。
云何于毗奈耶勤學苾芻依通達究竟第十時中應不放逸。謂有苾芻。于有如實知有。于非有。如實知非有。于有上如實知有上。于無上如
【現代漢語翻譯】 現代漢語譯本： 與甚深空性相應的緣性緣起，無論是順向還是逆向的經典，恭敬地接受和奉持，才能達到究竟。如果觀察諸法時存有獲得勝利的想法，這不叫做達到究竟；如果觀察諸法是爲了免於辯論的困難而獲得勝利，這也不叫做達到究竟。不是爲了獲得利益供養，也不是爲了獲得恭敬，乃至僅僅是爲了自己獲得調伏，自己獲得寂靜，自己獲得涅槃（Nirvana），自己獲得沙門（Śrāmaṇa）或婆羅門（Brāhmaṇa）最上的義利，因此對於此法善於聽聞、善於接受、讀誦通達、純熟究竟，這樣才叫做在毗奈耶（Vinaya，戒律）中勤奮學習的比丘（Bhikṣu）在第七個時段中修習不放逸。
如何在毗奈耶（Vinaya，戒律）中勤奮學習的比丘（Bhikṣu）依靠思考正法在第八個時段中不放逸呢？就是說，有比丘（Bhikṣu）獨自處於空閑之處，對於他所聽聞的、所接受的、所獲得的所有諸法，思惟其中的意義，稱量觀察，思惟所應該思惟的，遠離不應該思惟的，對於其中的少部分僅僅生起信解，對於其中的少部分用智慧觀察。凡是所思惟的，僅僅依靠意義而不依靠文字，如實地了知黑說大說，堅固地思惟，審諦地思惟，相續地思惟，隨著所思惟的，一定要達到究竟，在其中間始終沒有退縮。這樣才叫做在毗奈耶（Vinaya，戒律）中勤奮學習的比丘（Bhikṣu）在第八個時段中修習不放逸。
如何在毗奈耶（Vinaya，戒律）中勤奮學習的比丘（Bhikṣu）依靠遠離在第九個時段中不放逸呢？就是說，有比丘（Bhikṣu）不與在家眾和出家眾共同雜住，不同於他們的喜樂，不同於他們的憂愁，廣而言之，乃至對於所生起的世俗事業中，始終不允許自己究竟地隨之運轉。處於空閑的樹林邊際的臥具，遠離一切有情（Sattva）的村邑，遠離散亂懈怠以及障礙止觀的各種隨煩惱。這樣才叫做在毗奈耶（Vinaya，戒律）中勤奮學習的比丘（Bhikṣu）在第九個時段中修習不放逸。
如何在毗奈耶（Vinaya，戒律）中勤奮學習的比丘（Bhikṣu）依靠通達究竟在第十個時段中不放逸呢？就是說，有比丘（Bhikṣu）對於有如實地知有，對於非有如實地知非有，對於有上如實地知有上，對於無上如
【English Translation】 English version: The dependent arising of conditioned nature corresponding to the profound emptiness. Reverently accepting and upholding all the scriptures, whether in forward or reverse order, leads to ultimate attainment. Observing phenomena with the intention of gaining victory is not called ultimate attainment. Observing phenomena to avoid argumentative difficulties and gain victory is not called ultimate attainment. It is not for the sake of profit and offerings, nor for the sake of reverence, but solely for the sake of self-subjugation, self-tranquility, self-Nirvana (Nirvana), and self-attainment of the supreme benefit of a Śrāmaṇa (Śrāmaṇa) or Brāhmaṇa (Brāhmaṇa). Therefore, listening well, receiving well, reciting, mastering, and ultimately perfecting this Dharma is what it means for a Bhikṣu (Bhikṣu) diligently studying the Vinaya (Vinaya, monastic discipline) to practice non-negligence in the seventh period.
How should a Bhikṣu (Bhikṣu) diligently studying the Vinaya (Vinaya, monastic discipline) practice non-negligence in the eighth period by relying on contemplating the Dharma? It means that a Bhikṣu (Bhikṣu), dwelling alone in a secluded place, contemplates the meaning of all the Dharmas he has heard, received, and attained, weighing and observing them. He contemplates what should be contemplated and avoids what should not be contemplated. He generates faith and understanding in a small portion of them and observes a small portion with wisdom. Whatever he contemplates, he relies solely on the meaning and not on the words. He truly understands the 'black saying' and the 'great saying'. He contemplates firmly, contemplates attentively, and contemplates continuously. Whatever he contemplates, he must ultimately perfect it, never retreating in the middle. This is what it means for a Bhikṣu (Bhikṣu) diligently studying the Vinaya (Vinaya, monastic discipline) to practice non-negligence in the eighth period.
How should a Bhikṣu (Bhikṣu) diligently studying the Vinaya (Vinaya, monastic discipline) practice non-negligence in the ninth period by relying on seclusion? It means that a Bhikṣu (Bhikṣu) does not dwell together with laypeople or monastics, does not share their joys, and does not share their sorrows. Broadly speaking, he never allows himself to ultimately follow and revolve in worldly affairs that arise. He dwells in secluded forest edges, far from all sentient beings' (Sattva) villages, far from distractions, laziness, and all the afflictions that hinder Samatha-Vipassanā (止觀，calm abiding and insight). This is what it means for a Bhikṣu (Bhikṣu) diligently studying the Vinaya (Vinaya, monastic discipline) to practice non-negligence in the ninth period.
How should a Bhikṣu (Bhikṣu) diligently studying the Vinaya (Vinaya, monastic discipline) practice non-negligence in the tenth period by relying on ultimate understanding? It means that a Bhikṣu (Bhikṣu) truly knows existence as existence, truly knows non-existence as non-existence, truly knows the superior as the superior, and truly knows the supreme as the supreme.
實知無上。由彼于有非有有上無上如實知故。于所未得不生得想。于所未證不生證想。離增上慢。非增上慢。所攝持故自記所解。如是名為于毗奈耶勤學苾芻第十時中修不放逸。
複次有四種障能障出家。謂意樂障。所依障。業障。不自在障。意樂障者。謂或為王威所逼迫而求出家。如是等。所依障者。謂或盲聾或扇擇迦或半擇迦。或為疥癩禿攣躄等種種惡疾逼切其身。如是等。業障者。謂害母等諸重惡業。不自在障者。謂父母等所不聽許。若諸僮僕若王大臣他所劫掠。若蘭所得。若有辯答。如是等。
複次略有五處。諸出家者于毗奈耶決定應學。何等為五。謂應學知有犯無犯若重若輕及略所說別解脫經。有犯無犯如前已說。由六種差別所犯成重。一制立差別。謂于學處而制立故。二事差別。謂雖同是波逸底迦。然殺生等所有性罪于余遮罪有差別故。三穿穴差別。謂如有一數數犯故。四煩惱差別。謂如有一用其猛利貪瞋癡纏而毀犯故。五智差別。謂如有一善品微少智慧狹劣。雖等建立等事等穿等煩惱起。然其所犯成極重障。非此相違有所犯者。如小水流少草能偃。于彼細草不能漂沒。如大水流聚積草木亦不能偃。此中道理當知亦爾。六時差別。謂如有一于其所犯不能速疾如法悔除。長時習已然後對治。與
【現代漢語翻譯】 現代漢語譯本： 真正了知無上之理，是因為他如實地了知了有、非有、有上、無上。對於尚未得到的，不生起已得到的想法；對於尚未證悟的，不生起已證悟的想法。遠離增上慢（未證言證），因為他不是被增上慢所控制，而是如實地記錄自己所理解的。這樣就叫做對於毗奈耶（Vinaya，戒律）勤奮學習的比丘，在第十個時段中修習不放逸（不懈怠）。 再者，有四種障礙能夠阻礙出家：意樂障、所依障、業障、不自在障。意樂障是指，例如，有人因為受到國王的威逼而尋求出家，等等。所依障是指，例如，有人是盲人、聾人、扇擇迦（ उभयव्यञ्जन，男女雙性人）、半擇迦（ नपुंसक，太監），或者身體被疥瘡、癩病、禿頭、攣縮、跛足等各種惡疾所困擾，等等。業障是指，例如，犯下殺害母親等嚴重惡業。不自在障是指，例如，沒有得到父母等的允許，或者是奴僕、國王的大臣，被他人劫掠，或者是通過賭博所得，或者是有辯論能力的人，等等。 再者，簡略地說有五個方面，出家的人對於毗奈耶（Vinaya，戒律）一定要學習。哪五個方面呢？應該學習瞭解有犯戒和沒有犯戒，是重罪還是輕罪，以及簡略所說的別解脫經（Pratimoksha Sutra，戒經）。有犯戒和沒有犯戒，如前已經說過。由六種差別導致所犯的戒成為重罪：一是制立的差別，因為是對學處（Siksa-pada，戒條）而制定的緣故；二是事的差別，雖然同樣是波逸提迦（Pācittiya，單墮），但殺生等屬於自性罪，與其餘的遮罪有差別；三是穿穴的差別，例如，有人屢次犯戒的緣故；四是煩惱的差別，例如，有人用猛烈的貪嗔癡煩惱纏縛而毀犯戒律的緣故；五是智慧的差別，例如，有人善品微少，智慧狹隘，雖然在同樣的建立、同樣的事、同樣的穿穴、同樣的煩惱下，但他所犯的戒就成為極重的障礙，與此相反的情況則不是這樣。就像小水流，少量的草就能使它停止，但不能漂走那些細小的草；而大水流，即使是聚積的草木也不能使它停止。這裡面的道理應當知道也是一樣的；六是時間的差別，例如，有人對於他所犯的戒不能迅速地如法懺悔消除，長時間地習染之後才進行對治，與...
【English Translation】 English version: Truly knowing the unsurpassed, because he knows as they really are existence, non-existence, that which is above existence, and that which is unsurpassed. Towards what has not been attained, he does not generate the thought of having attained it; towards what has not been realized, he does not generate the thought of having realized it. He is free from arrogance (thinking he has realized what he has not), because he is not controlled by arrogance, but truthfully records what he understands himself. This is called a Bhiksu (monk) diligently studying the Vinaya (discipline), practicing non-negligence in the tenth period. Furthermore, there are four kinds of obstacles that can hinder ordination: the obstacle of intention, the obstacle of basis, the obstacle of karma, and the obstacle of unfreedom. The obstacle of intention refers to, for example, someone seeking ordination because they are forced by the king's power, and so on. The obstacle of basis refers to, for example, someone who is blind, deaf, a hermaphrodite ( उभयव्यञ्जन, ubhayavyañjana), a eunuch ( नपुंसक, napumsaka), or whose body is afflicted by various severe diseases such as scabies, leprosy, baldness, contraction, lameness, and so on. The obstacle of karma refers to, for example, committing serious evil deeds such as killing one's mother. The obstacle of unfreedom refers to, for example, not being permitted by one's parents, or being a servant, a minister of the king, being robbed by others, or obtained through gambling, or someone who is capable of debate, and so on. Furthermore, briefly speaking, there are five aspects that those who have left home must definitely study in the Vinaya (discipline). What are the five? They should study and know what constitutes an offense and what does not, whether it is a serious offense or a minor offense, and the Pratimoksha Sutra (戒經) which is briefly explained. What constitutes an offense and what does not, has been explained previously. An offense becomes serious due to six kinds of differences: first, the difference of establishment, because it is established for the Siksa-pada (precept); second, the difference of the matter, although it is the same Pācittiya (單墮), offenses such as killing are offenses by nature and are different from other prohibitive offenses; third, the difference of penetration, for example, because someone repeatedly commits the offense; fourth, the difference of affliction, for example, because someone violates the precepts with intense afflictions of greed, anger, and delusion; fifth, the difference of wisdom, for example, someone with little virtue and narrow wisdom, although the establishment, the matter, the penetration, and the affliction are the same, the offense they commit becomes an extremely heavy obstacle, and the opposite is not the case. Just like a small stream of water, a small amount of grass can stop it, but cannot carry away the fine grass; while a large stream of water, even accumulated grass and trees cannot stop it. The principle here should be understood to be the same; sixth, the difference of time, for example, someone who cannot quickly repent and eliminate the offense they have committed according to the Dharma, but only remedies it after a long period of habituation, compared to...
此相違應知所犯名為輕罪。
複次諸持律者。應以五相觀察所犯然後斷罪。何等為五。謂一向雜染故。一向不行故。制立依處故。現彼過失生不生故。非一向現行故。此中一向雜染所犯。謂諸性罪應當一向教令不犯。若毀犯者如其所應當為顯示令速悔除。又佛世尊依此補特伽羅此方此時。制立如是遮罪學處。若有所餘補特伽羅。余方余時犯此過失。由觀此失而制立故。如其所犯應為顯示對治之法。若有不犯如是過失。不應於此斷其有犯。亦不應顯對治之法。如是名為總略宣說觀察所犯。
複次于毗奈耶勤學苾芻。依止七處於六處中應修加行。云何依止七處於六處中應修加行。謂依止大師。依止親教。依止軌範。依止衣服。依止乞食。依止臥具。依止病緣醫藥什物。於法于學教授教誡等持供養不放逸中。應修加行。此中法者。謂別解脫經及廣分別。學者。謂增上戒學增上心學增上慧學。教授教誡者。謂依增上戒學教授教誡。依增上心學教授教誡。依增上慧學教授教誡。等持者。謂九次第定。供養者。謂財供養及法供養。財供養者。謂由一種可愛樂法。法供養者。謂由所餘。不放逸者。謂於五種善巧相續無間勤修加行。謂蘊善巧乃至處非處善巧。
複次毗奈耶中有五種攝受。一屬己受。二承受受。三委
【現代漢語翻譯】 現代漢語譯本： 這種相違的情況應當知曉，所犯的罪名為輕罪。
再次，各位持律者，應當以五種方式觀察所犯的罪行，然後進行判罪。這五種方式是什麼呢？分別是：總是伴隨雜染的緣故，總是不能實行的緣故，因為佛制定了依據的緣故，觀察過失是否產生，不是總是現行的緣故。這裡，總是伴隨雜染的罪行，指的是那些自性罪，應當總是教導人們不要觸犯。如果有人觸犯了，應當根據情況，揭示其罪行，令其儘快懺悔消除。另外，佛世尊根據特定的補特伽羅（person），特定的地點和時間，制定了這樣的遮罪學處（rules against transgression）。如果有其他的補特伽羅，在其他地點和時間，犯了同樣的過失，因為觀察到這種過失而被制定了相應的學處，那麼應當根據他們所犯的罪行，揭示其罪行，並告知對治的方法。如果沒有人犯這樣的過失，就不應該判他們有罪，也不應該告知他們對治的方法。以上是總略地宣說了觀察所犯罪行的方法。
再次，對於勤奮學習毗奈耶（Vinaya，戒律）的比丘（bhikkhu，佛教僧侶），應當依止七處，在六處中修習加行（spiritual practice）。什麼是依止七處，在六處中修習加行呢？指的是依止大師（teacher），依止親教師（preceptor），依止軌範師（instructor），依止衣服，依止乞食，依止臥具，依止病緣醫藥什物。在法（dharma，佛法），學（learning），教授教誡（teaching and admonition），等持（equanimity），供養（offering），不放逸（non-negligence）中，應當修習加行。這裡，法指的是別解脫經（Pratimoksha Sutra）以及廣分別（extensive explanations）。學指的是增上戒學（higher training in morality），增上心學（higher training in concentration），增上慧學（higher training in wisdom）。教授教誡指的是，依據增上戒學進行教授教誡，依據增上心學進行教授教誡，依據增上慧學進行教授教誡。等持指的是九次第定（nine successive stages of meditation）。供養指的是財供養和法供養。財供養指的是通過一種可愛樂法（pleasant and enjoyable means），法供養指的是通過其餘的方式。不放逸指的是，對於五種善巧（skillful means）相續不斷地勤奮修習加行，指的是蘊善巧（skill in aggregates）乃至處非處善巧（skill in knowing what is possible and impossible）。
再次，毗奈耶中有五種攝受（ways of receiving）：一是屬己受（receiving as one's own），二是承受受（receiving by inheritance），三是委
【English Translation】 English version: This contradiction should be known, and the offense committed is called a minor offense.
Furthermore, those who uphold the Vinaya (Vinaya, monastic discipline) should observe the offenses in five ways before judging the crime. What are these five ways? They are: because it is always accompanied by defilement, because it is always impossible to practice, because the Buddha established a basis, observing whether the fault arises or not, and because it is not always manifest. Here, offenses that are always accompanied by defilement refer to those self-natured offenses that should always be taught not to be committed. If someone violates them, they should be shown their offense as appropriate and be made to quickly repent and eliminate it. Moreover, the World Honored One, based on a specific pudgala (person), a specific place and time, established such training in preventing transgression. If other pudgalas, in other places and times, commit the same offense, because the corresponding training was established by observing this fault, then they should be shown their offense and be told the method of counteracting it according to the offense they committed. If no one commits such an offense, they should not be judged as having committed it, nor should they be told the method of counteracting it. The above is a general explanation of the method of observing offenses.
Furthermore, for a Bhikkhu (bhikkhu, Buddhist monk) who diligently studies the Vinaya, he should rely on seven supports and cultivate exertion in six areas. What are the seven supports to rely on and the six areas in which to cultivate exertion? They are relying on the master (teacher), relying on the preceptor (preceptor), relying on the instructor (instructor), relying on clothing, relying on alms food, relying on bedding, and relying on medicine and necessities for illness. One should cultivate exertion in Dharma (dharma, Buddhist teachings), learning, teaching and admonition, equanimity, offerings, and non-negligence. Here, Dharma refers to the Pratimoksha Sutra (Pratimoksha Sutra) and extensive explanations. Learning refers to higher training in morality, higher training in concentration, and higher training in wisdom. Teaching and admonition refer to teaching and admonishing based on higher training in morality, teaching and admonishing based on higher training in concentration, and teaching and admonishing based on higher training in wisdom. Equanimity refers to the nine successive stages of meditation. Offerings refer to material offerings and Dharma offerings. Material offerings refer to through a pleasant and enjoyable means, and Dharma offerings refer to through other means. Non-negligence refers to continuously and diligently cultivating exertion in the five skillful means, referring to skill in aggregates and skill in knowing what is possible and impossible.
Furthermore, in the Vinaya, there are five ways of receiving: first, receiving as one's own; second, receiving by inheritance; third, entrusting
寄受。四舍施受。五為他受。由二因緣令屬己受不得清凈。一生染著故。二擬蓄積故。與此相違乃得清凈。由二因緣令承受受不得清凈。一非處受故。二非量非法受故。與此相違乃得清凈。由二因緣令委寄受不得清凈。一不觀察人而委寄故。二于不凈物心繫著故。與此相違乃得清凈。由二因緣令舍施受不得清凈。一于鄙惡田而舍施故。二非無悕望而舍施故。除三種田當知所餘名鄙惡田。謂功德田。悲田。恩田。與此相違乃得清凈。由二因緣令為他受不得清凈。一非宿交。又不告白。及性不識故。二有染心故。與此相違乃得清凈。
複次毗奈耶中由五因緣所受用事不得清凈。一性有罪故。二不端嚴故。三不任用故。四非攝屬故。五不作凈故。性有罪者。謂依偽斗偽秤偽函繫縛撾打若斫若殺及揸撮等所獲財物而受用之。名不清凈。不端嚴者。謂受田宅及諸賄貨象馬牛羊雞豬狗犬大男大女小男小女奴婢作使金銀珍寶及生谷等。而受用之。名不清凈。不任用者。謂大小便利洟唾所污膿血肪膏。此等涂染。復有所餘如是等類。若受用者名不清凈。如世尊言。便利等器皆不清凈。不應受用。非攝屬者。謂或僧祇物。若不被差。不墮缽中。亦不屬缽。或別人物不與不捨亦不捐棄非處委信。亦復非量而受用之。名不清凈。不作凈
【現代漢語翻譯】 現代漢語譯本：寄託接受有不清凈的情況。四、捨棄施捨接受有不清凈的情況。五、爲了他人接受有不清凈的情況。由於兩種因緣，使得屬於自己的接受不能清凈：一是生起染著，二是打算蓄積。與此相反就能清凈。由於兩種因緣，使得承受接受不能清凈：一是在不適當的地方接受，二是接受的數量不合規或不合法。與此相反就能清凈。由於兩種因緣，使得委寄接受不能清凈：一是不觀察人就委寄，二是對不凈之物心生繫著。與此相反就能清凈。由於兩種因緣，使得捨棄施捨接受不能清凈：一是對卑劣惡劣的福田進行舍施，二不是在沒有希望的情況下進行舍施。除去三種福田，應當知道其餘的都稱為卑劣惡劣的福田，這三種福田是：功德田（能生功德的場所或對像），悲田（值得悲憫的對象），恩田（有恩于自己的對象）。與此相反就能清凈。由於兩種因緣，使得爲了他人接受不能清凈：一不是事先交往，又不告知說明，並且本性不認識，二是有染污之心。與此相反就能清凈。
再次，在《毗奈耶》（Vinaya，戒律）中，由於五種因緣，所接受使用的事物不能清凈：一是本質上有罪，二是不端正，三是不堪使用，四是不屬於自己，五是沒有做凈化處理。本質上有罪是指：依靠虛假的斗、虛假的秤、虛假的箱子，捆綁、毆打、砍殺，以及抓取等手段所獲得的財物而使用，這稱為不清凈。不端正是指：接受田地住宅以及各種賄賂貨物，如象、馬、牛、羊、雞、豬、狗、犬，成年男子、成年女子、年幼男子、年幼女子、奴婢僕役，金銀珍寶以及生谷等，而使用它們，這稱為不清凈。不堪使用是指：大小便、鼻涕唾液所污染，膿血脂肪膏等涂染，還有其他類似的物品，如果使用它們，稱為不清凈。正如世尊所說：『便利等器具都是不清凈的，不應該使用。』不屬於自己是指：或者是僧祇（Sangha，僧團）之物，如果沒有被指派，不放入缽中，也不屬於缽，或者是別人的東西，沒有給予、沒有施捨，也沒有丟棄，不是在適當的地方委託信任，也不是合乎數量，而使用它們，這稱為不清凈。沒有做凈化處理。
【English Translation】 English version: Accepting deposits has impure aspects. Fourth, giving and receiving alms has impure aspects. Fifth, accepting on behalf of others has impure aspects. Due to two causes and conditions, accepting for oneself is not pure: first, due to attachment; second, due to intending to accumulate. The opposite of these leads to purity. Due to two causes and conditions, receiving offerings is not pure: first, receiving in an inappropriate place; second, receiving an improper amount or unlawfully. The opposite of these leads to purity. Due to two causes and conditions, accepting entrusted items is not pure: first, entrusting without observing the person; second, being attached to impure objects. The opposite of these leads to purity. Due to two causes and conditions, accepting alms is not pure: first, giving alms to a base or inferior field of merit; second, giving alms not without hope. Excluding the three fields of merit, know that the rest are called base or inferior fields of merit. These three fields are: the field of merit (功德田, where merit can be generated), the field of compassion (悲田, objects worthy of compassion), and the field of gratitude (恩田, those to whom one is indebted). The opposite of these leads to purity. Due to two causes and conditions, accepting on behalf of others is not pure: first, not having prior acquaintance, not informing or explaining, and not knowing the nature of the person; second, having a defiled mind. The opposite of these leads to purity.
Furthermore, in the Vinaya (毗奈耶, monastic discipline), due to five causes and conditions, the things received and used are not pure: first, being inherently sinful; second, being unseemly; third, being unusable; fourth, not belonging to oneself; fifth, not having been purified. Being inherently sinful refers to: using property obtained by means of false measures, false scales, false containers, binding, beating, striking, or killing, and seizing, which is considered impure. Being unseemly refers to: receiving fields, houses, and various bribes, such as elephants, horses, cattle, sheep, chickens, pigs, dogs, canines, adult men, adult women, young boys, young girls, slaves, servants, gold, silver, jewels, and raw grains, and using them, which is considered impure. Being unusable refers to: being contaminated by urine, feces, mucus, saliva, pus, blood, or fat, and other similar things. If one uses them, it is considered impure. As the World Honored One said: 'Utensils for urine and feces are impure and should not be used.' Not belonging to oneself refers to: things belonging to the Sangha (僧祇, monastic community), if one is not assigned, not placed in the bowl, or not belonging to the bowl, or things belonging to others, not given, not donated, not abandoned, not entrusted in a proper place, or not in the proper amount, and using them, which is considered impure. Not having been purified.
者。謂五種凈。何等為五。一受得凈。二損壞凈。三委寄凈。四時法凈。五舍分別凈。與此相違所有受用名為清凈。
瑜伽師地論卷第六十八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第六十九
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中聲聞地之三
複次應知毗奈耶由五種制立為最甚深。云何名為五種制立。一學制立。二犯制立。三出離制立。四止息制立。五羯磨製立。
複次略由五處應知學制立為最甚深。一自在故。二不自在故。三顯現尸羅壞過失故。四顯現喜樂鄙業過失故。五彼二過失行不行故。言自在者。若時所化不隨煩惱勢力而行。非諸煩惱令不自在。爾時即依如是所化自在學行。隨意自在。不自在者。若時所化隨諸煩惱自在而行。由諸煩惱令不自在。爾時即依如是所化不自在學行。制立不自在學處。顯現尸羅壞過失者。觀諸性罪定不應行。制立隨護尸羅學處。顯現喜樂鄙業過失者。謂觀能障勤修善品。是故制立遮罪學處。彼二過失行不行者。謂佛觀彼自在所化過失不行故無制立。觀不自在過失現行制立學處。
複次略由五處應知犯制立為最甚深。云何為犯。謂能障礙所有善法令不得生當知此障略有五種。一慢緩障。二有罪
【現代漢語翻譯】 現代漢語譯本： 這些被稱為五種清凈。哪五種呢？一是受得清凈，二是損壞清凈，三是委寄清凈，四是時法清凈，五是舍分別清凈。與此五種清凈相反的所有受用，都被稱為不清凈。
《瑜伽師地論》卷第六十八 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第六十九
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝抉擇分中聲聞地之三
此外，應當知道，毗奈耶（Vinaya，戒律）由五種制立而成為最甚深。哪五種制立呢？一是學制立，二是犯制立，三是出離制立，四是止息制立，五是羯磨（Karma，業）制立。
此外，略由五個方面，應當知道學制立最為甚深。一是自在的緣故，二是不自在的緣故，三是顯現尸羅（Śīla，戒）壞的過失的緣故，四是顯現喜樂鄙業的過失的緣故，五是彼二過失行與不行的緣故。所說的自在，是指如果被教化者不隨順煩惱的勢力而行，不是諸煩惱令其不自在，那麼就依據這樣被教化者的自在學行，隨意自在。不自在，是指如果被教化者隨順諸煩惱的自在而行，由於諸煩惱令其不自在，那麼就依據這樣被教化者的不自在學行，制立不自在的學處。顯現尸羅壞的過失，是指觀察諸自性罪，決定不應當行，制立隨護尸羅的學處。顯現喜樂鄙業的過失，是指觀察能夠障礙勤修善品的行為，因此制立遮罪的學處。彼二過失行與不行，是指佛觀察那些自在的被教化者，過失不行，所以沒有制立；觀察不自在的過失現行，所以制立學處。
此外，略由五個方面，應當知道犯制立最為甚深。什麼是犯呢？是指能夠障礙所有善法，令其不得生起。應當知道這種障礙略有五種。一是慢緩障，二是有罪
【English Translation】 English version: These are called the five kinds of purity. What are the five? First, purity of acquisition; second, purity of damage; third, purity of entrustment; fourth, purity of seasonal dharma; fifth, purity of abandoning discrimination. All usages contrary to these five purities are called impure.
Yogācārabhūmi-śāstra, Scroll 68 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 69
Said by Bodhisattva Maitreya (Maitreya Bodhisattva)
Tripiṭaka Master Xuanzang (Xuanzang) translated under imperial decree, the third part of the Śrāvakabhūmi in the Saṃgrahavastu section.
Furthermore, it should be known that the Vinaya (Vinaya, discipline) is most profound due to its establishment through five means. What are these five means of establishment? First, the establishment of learning; second, the establishment of offenses; third, the establishment of liberation; fourth, the establishment of cessation; fifth, the establishment of Karma (Karma, action).
Furthermore, briefly, it should be known that the establishment of learning is most profound due to five aspects. First, because of freedom; second, because of unfreedom; third, because of revealing the faults of broken Śīla (Śīla, morality); fourth, because of revealing the faults of base actions that cause joy; fifth, because of whether these two types of faults are acted upon or not. 'Freedom' refers to when those being taught do not act under the power of afflictions, and are not made unfree by afflictions. At that time, one relies on the free conduct of learning of those being taught, being free at will. 'Unfreedom' refers to when those being taught act under the freedom of afflictions, and are made unfree by afflictions. At that time, one relies on the unfree conduct of learning of those being taught, establishing precepts for unfree conduct. 'Revealing the faults of broken Śīla' refers to observing that inherently sinful actions should definitely not be done, and establishing precepts to protect Śīla. 'Revealing the faults of base actions that cause joy' refers to observing actions that can obstruct diligent cultivation of virtuous qualities, and therefore establishing precepts to prevent offenses. 'Whether these two types of faults are acted upon or not' refers to the Buddha observing that those free beings being taught do not act upon faults, so there is no establishment; observing that unfree faults are currently being acted upon, so precepts are established.
Furthermore, briefly, it should be known that the establishment of offenses is most profound due to five aspects. What is an offense? It refers to that which can obstruct all virtuous dharmas, preventing them from arising. It should be known that this obstruction is roughly of five types. First, obstruction by pride and negligence; second, being sinful
障。三輕慢障。四惡作障。五所知障。慢緩障者。謂懈怠故於諸善法不勤方便。有罪障者。謂如有一或由貪纏或由瞋纏。或由癡纏。或由所餘隨一心法諸隨煩惱之所染污。彼既生起如是煩惱隨煩惱纏。堅著不捨。輕慢障者。謂如有一不尊所學。于諸學中不甚恭敬。于其所犯不見怖畏而有所犯。犯已不能速疾發露。于大師所及諸學中性不尊敬。惡作障者。謂如有一相續染污惡作所觸。於此惡作不能善巧究竟除遣。有悵有怏有諸惡作。所知障者。謂如有一心懷變悔。依因凈戒不生歡喜。不歡喜故不生適悅。如是乃至心不得定心。不定故無如實知。無如實觀。由此因緣名所知障。由慢緩障之所觸故。于諸煩惱及隨煩惱。為性執著。性執著故復為有罪障之所觸。為有罪障之所觸故。于諸學中不深恭敬。喜樂所犯。喜樂犯故便為輕慢障之所觸。為輕慢障之所觸故。生染污悔不能除遣。所生悔故便為惡作障之所觸。為惡作障之所觸故變悔轉增。由此因緣廣說乃至心不得定。心不定故便為所知障之所觸。如是名為障生次第。與此相違當知即是五種無障。謂無慢緩障。無有罪障。無輕慢障。無惡作障。無所知障。
複次意樂毀壞者。于其所犯尚不能出。況能無犯。云何名為意樂毀壞。謂略有五種。一于精進無發起欲。二于煩惱有
【現代漢語翻譯】 現代漢語譯本 有五種障礙。一是慢緩障（sloth obstacle），二是罪障（sin obstacle），三是輕慢障（disrespect obstacle），四是惡作障（remorse obstacle），五是所知障（cognitive obstacle）。 慢緩障是指，因為懈怠，對於各種善法不勤奮方便。 罪障是指，比如有人或者因為貪慾的纏縛，或者因為嗔恨的纏縛，或者因為愚癡的纏縛，或者因為其餘隨順心法的各種隨煩惱的染污。他既然生起這樣的煩惱和隨煩惱的纏縛，就堅固執著而不捨棄。 輕慢障是指，比如有人不尊重所學，對於各種學問不甚恭敬，對於自己所犯的錯誤不見畏懼而有所冒犯，冒犯之後不能迅速地坦白懺悔，對於大師以及各種學問天性不尊敬。 惡作障是指，比如有人相續不斷地被染污的惡作所觸及，對於這種惡作不能巧妙地徹底地消除，心中有悵惘有不快，有各種惡作。 所知障是指，比如有人心懷變悔，因為沒有持守清凈的戒律而不生歡喜，不歡喜所以不生適悅，像這樣乃至心不得安定，心不得安定所以沒有如實的瞭解，沒有如實的觀察。因為這樣的因緣，叫做所知障。 因為被慢緩障所觸及，對於各種煩惱和隨煩惱，在性質上執著。因為在性質上執著，又被罪障所觸及。因為被罪障所觸及，對於各種學問不深切地恭敬，喜歡冒犯，喜歡冒犯所以就被輕慢障所觸及。因為被輕慢障所觸及，產生染污的後悔而不能消除，所產生的後悔就成為惡作障所觸及。因為被惡作障所觸及，變悔更加增多。因為這樣的因緣，廣泛地說乃至心不得安定。心不得安定，就被所知障所觸及。像這樣叫做障礙產生的次第。與此相反，應當知道就是五種無障，就是沒有慢緩障，沒有罪障，沒有輕慢障，沒有惡作障，沒有所知障。
再者，意樂毀壞是指，對於自己所犯的錯誤尚且不能改正，更何況能夠不犯錯。什麼叫做意樂毀壞呢？大概有五種。一是對於精進沒有發起慾望，二是對於煩惱有...
【English Translation】 English version There are five kinds of obstacles: 1. Sloth obstacle (慢緩障), 2. Sin obstacle (罪障), 3. Disrespect obstacle (輕慢障), 4. Remorse obstacle (惡作障), 5. Cognitive obstacle (所知障). Sloth obstacle refers to not being diligent and expedient towards various good dharmas due to laziness. Sin obstacle refers to, for example, someone who is entangled by greed, or by hatred, or by ignorance, or by the defilement of various secondary afflictions that follow the mind. Since he has arisen such afflictions and entanglements of secondary afflictions, he firmly clings to them and does not abandon them. Disrespect obstacle refers to, for example, someone who does not respect what he has learned, is not very respectful towards various studies, does not see fear in his own offenses and commits them, and after committing them, cannot quickly confess and repent. He is naturally disrespectful towards the master and various studies. Remorse obstacle refers to, for example, someone who is continuously touched by defiled remorse, and cannot skillfully and thoroughly eliminate this remorse. He has regret and displeasure, and various kinds of remorse. Cognitive obstacle refers to, for example, someone who harbors change and regret, and does not generate joy because he does not uphold pure precepts. Because he does not rejoice, he does not generate pleasure. Thus, even to the point that the mind cannot be stabilized, and because the mind is not stabilized, there is no real understanding and no real observation. Because of these causes and conditions, it is called the cognitive obstacle. Because of being touched by the sloth obstacle, one is attached to various afflictions and secondary afflictions in nature. Because of being attached in nature, one is again touched by the sin obstacle. Because of being touched by the sin obstacle, one is not deeply respectful towards various studies, and one likes to offend. Because one likes to offend, one is touched by the disrespect obstacle. Because of being touched by the disrespect obstacle, one generates defiled regret and cannot eliminate it. The regret that is generated becomes the remorse obstacle. Because of being touched by the remorse obstacle, change and regret increase even more. Because of these causes and conditions, broadly speaking, even to the point that the mind cannot be stabilized. Because the mind is not stabilized, one is touched by the cognitive obstacle. This is called the order of the arising of obstacles. Contrary to this, one should know that there are five kinds of non-obstacles, which are the absence of the sloth obstacle, the absence of the sin obstacle, the absence of the disrespect obstacle, the absence of the remorse obstacle, and the absence of the cognitive obstacle.
Furthermore, the destruction of intention refers to not even being able to correct one's own offenses, let alone being able to not commit offenses. What is called the destruction of intention? There are roughly five kinds. First, there is no desire to initiate diligence, second, there is...
染著欲。三于所犯有起犯欲。四于惡作無除遣欲。五于等持無引發欲。複次意樂具足者。尚無有犯。況出所犯。云何名為意樂具足。當知此亦略有五種。一于精進有發起欲。二于煩惱無染著欲。三于所犯起無犯欲。四于惡作有除遣欲。五于等持有引發欲。如世尊言。于所犯罪由意樂故我說能出非治罰故。
複次應由十處思求所犯。謂由別解脫法故。由廣分別毗奈耶故。五犯聚中由犯自相故。由六種差別成重相故。謂制立差別。事差別。煩惱差別。穿穴差別。補特伽羅差別。時差別。由無羞恥者除波羅阇已迦所餘有殘相故。由初業者非初業者現所行故。由逼惱出離故。由障難出離故。由有犯者時諸苾芻白大師故。由彼白已大師為欲止。當所犯集僧眾故。由僧眾集已制立所犯故。制立所犯已復於後時隨事開聽。令得究竟無惱害故。
複次略由五處應知出離制立為最甚深。謂無染出離故。逼惱出離故。障難出離故。無計出離故。說悔出離故。無染出離者。謂如有一于小隨小所犯法中隨有所行。若善法增不善法減。由此因緣便不染污。由此無染即是出離。是故說為無染出離。逼惱出離者。謂若有遭困苦重病之所逼切。除其性罪于余犯法隨有所行由此逼惱即是出離。是故說為逼惱出離。障難出離者。謂若見有命難現
【現代漢語翻譯】 現代漢語譯本 染著于慾望。三是對於所犯之事有再次犯的慾望。四是對惡作（Dukkata，輕微的錯誤）沒有消除的意願。五是對三摩地（Samadhi，等持）沒有引發的意願。此外，意樂具足的人，尚且不會有犯戒的行為，更何況是擺脫已經犯下的罪過。什麼叫做意樂具足呢？應當知道這也有五種：一是對精進有發起的意願。二是對煩惱沒有染著的慾望。三是對所犯之事有不犯的意願。四是對惡作有消除的意願。五是對三摩地有引發的意願。正如世尊所說，對於所犯的罪過，因為意樂的緣故，我說能夠擺脫，而不是因為懲罰的緣故。
此外，應當從十個方面思考所犯的罪過。即：由於別解脫戒（Pratimoksha，戒律）的緣故；由於廣博地分別毗奈耶（Vinaya，戒律）的緣故；在五種犯戒的類別中，由於犯戒自身的相狀的緣故；由於六種差別成就重罪的相狀的緣故，即：制立的差別、事的差別、煩惱的差別、穿穴的差別、補特伽羅（Pudgala，人的不同）的差別、時間的差別；由於無慚愧者，除了波羅夷（Parajika，斷頭罪）之外，其餘的還有殘餘的相狀的緣故；由於初學者和非初學者現在所做的事情的緣故；由於逼惱而出離的緣故；由於障礙而出離的緣故；由於有犯戒者，當時諸位比丘稟白大師（釋迦摩尼）的緣故；由於他們稟白之後，大師爲了制止，當所犯之事聚集僧眾的緣故；由於僧眾聚集之後，制定所犯的罪過的緣故；制定所犯的罪過之後，又在後來的時間，隨著事情的需要而開許，使得能夠究竟沒有惱害的緣故。
此外，大致從五個方面應當知道出離，制定為最甚深。即：無染的出離的緣故；逼惱的出離的緣故；障礙的出離的緣故；無計的出離的緣故；說悔的出離的緣故。無染的出離是指，比如有的人在小的、隨小的所犯的法中，隨著有所行為，如果善法增長，不善法減少，由於這個因緣，便不被染污。由於這個沒有染污，就是出離。所以說是無染的出離。逼惱的出離是指，如果有人遭遇困苦重病的逼迫，除了性罪（根本罪），對於其餘的犯法，隨著有所行為，由於這個逼惱，就是出離。所以說是逼惱的出離。障礙的出離是指，如果看到有性命的危險。
【English Translation】 English version Attachment to desires. Third, having the desire to re-offend regarding what has been transgressed. Fourth, having no desire to eliminate misdeeds (Dukkata, minor offenses). Fifth, having no desire to induce Samadhi (concentration). Furthermore, one who is complete in intention does not even commit offenses, let alone escape from what has been transgressed. What is meant by being complete in intention? Know that there are also five types: first, having the desire to initiate diligence; second, having no attachment to afflictions; third, having the desire not to transgress regarding what has been transgressed; fourth, having the desire to eliminate misdeeds; fifth, having the desire to induce Samadhi. As the World Honored One said, regarding transgressions, I say that one can escape because of intention, not because of punishment.
Furthermore, one should contemplate transgressions from ten aspects: because of the Pratimoksha (code of monastic discipline); because of the extensive analysis of the Vinaya (monastic rules); within the five categories of offenses, because of the inherent nature of the offense itself; because of the six kinds of distinctions that constitute a grave offense, namely: the distinction of establishment, the distinction of the matter, the distinction of affliction, the distinction of penetration, the distinction of the Pudgala (person), and the distinction of time; because for the shameless, apart from Parajika (defeat), there are remaining aspects; because of the present conduct of beginners and non-beginners; because of escape due to oppression; because of escape due to obstacles; because when there are offenders, the Bhikshus (monks) report to the Master (Shakyamuni); because after they report, the Master, in order to stop the transgression, gathers the Sangha (community); because after the Sangha gathers, the transgression is established; after the transgression is established, permission is granted later according to the circumstances, so that there is ultimate freedom from harm.
Furthermore, in brief, one should know that liberation is established as the most profound from five aspects: because of liberation without defilement; because of liberation from oppression; because of liberation from obstacles; because of liberation without calculation; because of liberation through confession. Liberation without defilement refers to, for example, someone who, in small or very small transgressions, acts in accordance with the Dharma, and if good deeds increase and unwholesome deeds decrease, they are not defiled because of this cause. Because of this lack of defilement, there is liberation. Therefore, it is called liberation without defilement. Liberation from oppression refers to someone who is oppressed by hardship or serious illness, and apart from fundamental offenses, they act in accordance with other transgressions, and because of this oppression, there is liberation. Therefore, it is called liberation from oppression. Liberation from obstacles refers to seeing a present danger to life.
前或梵行難。于小隨小所犯法中隨有所行。由此障難即是出離。是故說為障難出離。無計出離者。謂若有一遊于異方。經行曠野匱乏之處。隨有一種障難之法而現在前。隨其所有應受用事求受用法而不能得。遂生敬畏受用此事。于小隨小所犯法中隨有所犯。由此無計即是出離。是故說為無計出離。說悔出離者。謂如有一於五犯聚有餘犯中隨有所犯。遂于有智同梵行所。以毗奈耶秘密之法。發露陳說。如法悔除。言小隨小所犯法者。謂除性罪。
複次略由五處應知止息制立為最甚深。一清凈故。二防破壞故。三為引接廣大義利補特伽羅令入法故。四為令聖教轉增盛故。五為遮防難存活故。清凈故者。謂有清凈所作已辦諸阿羅漢。由彼已得極清凈故。僧便於彼小及隨小所有學處皆為止息。防破壞故者。謂于僧中一分苾芻。于有犯中生無犯想。于無犯中生有犯想。一分苾芻。于有犯中生有犯想。于無犯中生無犯想。由此因緣發起種種斗訟違諍。由此令僧不得安樂。為欲靜息此諍事故。僧眾和合白四羯磨。于小隨小所有學處皆共止息。為欲引接廣大義利補特伽羅令入法者。謂如有一族姓高貴補特伽羅。于聖教中多有所作。僧遇彼人無別方便可令入法。為欲引接令得入故。僧眾和合白四羯磨。于小隨小所有學處皆為止息。
【現代漢語翻譯】 現代漢語譯本 前或梵行難（Brahma conduct is difficult）。于小隨小所犯法中隨有所行。由此障難即是出離。是故說為障難出離。意思是說，如果有人在修行梵行時遇到困難，並且在微小的戒律方面有所違犯，那麼這些障礙就是解脫的途徑。因此，這被稱為『障難出離』。 無計出離者。謂若有一遊于異方。經行曠野匱乏之處。隨有一種障難之法而現在前。隨其所有應受用事求受用法而不能得。遂生敬畏受用此事。于小隨小所犯法中隨有所犯。由此無計即是出離。是故說為無計出離。意思是說，如果有人在異地旅行，經過荒野貧瘠的地方，遇到各種障礙，無法獲得應有的供給和幫助，因此心生恐懼而接受不應接受的事物，並在微小的戒律方面有所違犯，那麼這種無助的境地也是解脫的途徑。因此，這被稱為『無計出離』。 說悔出離者。謂如有一於五犯聚有餘犯中隨有所犯。遂于有智同梵行所。以毗奈耶（Vinaya，戒律）秘密之法。發露陳說。如法悔除。言小隨小所犯法者。謂除性罪。意思是說，如果有人在五種罪聚中的任何一種罪行中有所違犯，那麼他應該在有智慧的同修面前，按照戒律的秘密方法，坦白陳述，並如法懺悔。這裡所說的『微小的戒律』，指的是除了根本罪之外的罪行。
複次略由五處應知止息制立為最甚深。一清凈故。二防破壞故。三為引接廣大義利補特伽羅（Pudgala，人）令入法故。四為令聖教轉增盛故。五為遮防難存活故。接下來，應該從五個方面理解止息（止息戒律）的建立是最為深刻的：一是出於清凈的考慮；二是防止破壞；三是爲了引導具有廣大義利的人進入佛法；四是爲了使聖教更加興盛；五是爲了防止難以存活的情況。 清凈故者。謂有清凈所作已辦諸阿羅漢（Arhat，阿羅漢）。由彼已得極清凈故。僧便於彼小及隨小所有學處皆為止息。出於清凈的考慮，是因為那些已經證得阿羅漢果位的清凈之人，由於他們已經獲得了極度的清凈，僧團可以為他們止息微小的戒律。 防破壞故者。謂于僧中一分苾芻（Bhikkhu，比丘）。于有犯中生無犯想。于無犯中生有犯想。一分苾芻。于有犯中生有犯想。于無犯中生有犯想。由此因緣發起種種斗訟違諍。由此令僧不得安樂。為欲靜息此諍事故。僧眾和合白四羯磨（Karma，業）。于小隨小所有學處皆共止息。防止破壞，是因為僧團中的一部分比丘，對於有罪的行為產生無罪的想法，對於無罪的行為產生有罪的想法；也有一部分比丘，對於有罪的行為產生有罪的想法，對於無罪的行為產生有罪的想法。由於這些原因，引發了各種爭鬥和違背，導致僧團無法安寧。爲了平息這些爭端，僧團通過白四羯磨的方式，共同止息微小的戒律。 為欲引接廣大義利補特伽羅令入法者。謂如有一族姓高貴補特伽羅。于聖教中多有所作。僧遇彼人無別方便可令入法。為欲引接令得入故。僧眾和合白四羯磨。于小隨小所有學處皆為止息。爲了引導具有廣大義利的人進入佛法，是因為如果有一個出身高貴的補特伽羅，在聖教中能夠做出很多貢獻，但僧團沒有其他方法可以引導他進入佛法，爲了引導他進入佛法，僧團通過白四羯磨的方式，止息微小的戒律。
【English Translation】 English version 'Difficulty in Previous or Brahma Conduct'. If one commits offenses in minor and lesser precepts, these obstacles are the means of liberation. Therefore, it is called 'Liberation through Obstacles'. This means that if someone encounters difficulties in practicing Brahma conduct and violates minor precepts, these obstacles become the path to liberation. 'Liberation without Means'. If someone travels to a foreign land, traversing desolate and impoverished areas, and encounters various obstacles, unable to obtain the necessary provisions and assistance, and consequently develops fear and accepts what should not be accepted, and violates minor precepts, then this helpless situation is also a means of liberation. Therefore, it is called 'Liberation without Means'. 'Liberation through Repentance'. If someone commits any offense among the five aggregates of offenses, they should confess and disclose it to wise fellow practitioners using the secret methods of the Vinaya (discipline), and repent according to the Dharma. The 'minor precepts' refer to offenses other than fundamental sins.
Furthermore, it should be understood that the establishment of cessation (of precepts) is most profound due to five reasons: 1. For the sake of purity; 2. To prevent destruction; 3. To guide Pudgalas (persons) with great benefits to enter the Dharma; 4. To make the Holy Teaching flourish; 5. To prevent difficulties in survival. 'For the sake of purity' means that for those pure Arhats (enlightened beings) who have accomplished what needs to be done, because they have attained extreme purity, the Sangha can cease minor precepts for them. 'To prevent destruction' means that some Bhikkhus (monks) in the Sangha think that offenses are non-offenses, and non-offenses are offenses. Some Bhikkhus think that offenses are offenses, and non-offenses are non-offenses. Due to these reasons, various disputes and conflicts arise, causing the Sangha to be unable to be at peace. To quell these disputes, the Sangha, through the White Four Karmas (actions), collectively ceases minor precepts. 'To guide Pudgalas with great benefits to enter the Dharma' means that if there is a Pudgala of noble lineage who can make many contributions to the Holy Teaching, but the Sangha has no other way to guide them into the Dharma, to guide them into the Dharma, the Sangha, through the White Four Karmas, ceases minor precepts.
為令聖教轉增盛者。謂于末劫諍劫穢劫正現前時。無量有情于小隨小眾多學處不樂修學。未入法者不欲趣入。已入法者復欲離散。由此聖教漸漸衰退不得增盛。由此因緣僧眾和合。為令聖教得增盛故白四羯磨。于小隨小所有學處皆悉止息。為欲遮防難存活者。謂于末劫諍劫穢劫現在前時。由小隨小諸學處故。令諸苾芻難可存活為欲息此難存活事。僧眾和合白四羯磨。止息學處。
複次略由五種補特伽羅。於十羯磨應知羯磨製立為最甚深。何等名為十種羯磨。一受具羯磨。二結界羯磨。三長養羯磨。四同意羯磨。五趣向羯磨。六恣舉羯磨。七治罰羯磨。八攝受羯磨。九白二羯磨。十白四羯磨。云何五種補特伽羅。一良慧喻補特伽羅。二鸚鵡喻補特伽羅。三炬燭喻補特伽羅。四電光喻補特伽羅。五書畫喻補特伽羅。云何良慧喻補特伽羅。謂如有一于上所說十羯磨中。唯依于義不依于文。唯隨義轉不隨音聲。雖於此中未作如是羯磨言詞。然能依義發起語言行於此義。云何鸚鵡喻補特伽羅。謂如有一唯依于文不依于義。唯隨文轉不隨於義。不能依義發異言詞。云何炬燭喻補特伽羅。謂如有一依少羯磨便多增益。現行種種隨意言詞。譬如炬燭。云何電光喻補特伽羅。謂如有一或一時間于諸羯磨及諸學中現可得見。於一時間
【現代漢語翻譯】 現代漢語譯本：爲了使神聖的教法得以增長興盛，指的是在末劫（Kalpa，時間單位）、諍劫（Kalaha-kalpa，爭鬥的時代）、穢劫（Kasaya-kalpa，污濁的時代）正要來臨的時候，無數的有情眾生對於微小的、次要的眾多學處（Siksa-pada，戒條）不樂意修學。沒有進入佛法的人不想要進入，已經進入佛法的人又想要離開。由於這些原因，神聖的教法漸漸衰退，不能增長興盛。由於這些因緣，僧眾和合，爲了使神聖的教法得以增長興盛，通過白四羯磨（Jnapti-caturtha-karma，一種僧團決議程式），對於微小的、次要的所有學處全部停止。爲了遮止和防備難以存活的情況，指的是在末劫、諍劫、穢劫正要來臨的時候，由於微小的、次要的各種學處，使得各位苾芻（Bhikkhu，比丘）難以存活，爲了止息這種難以存活的事情，僧眾和合，通過白四羯磨，停止這些學處。
再者，略而言之，由於五種補特伽羅（Pudgala，人），對於十種羯磨（Karma，業）應當知道，羯磨的制定是最為甚深的。哪十種羯磨呢？一是受具羯磨（Upasampada-karma，受具足戒的儀式），二是結界羯磨（Sima-bandha-karma，劃定僧團活動範圍的儀式），三是長養羯磨（Posadha-karma，布薩儀式），四是同意羯磨（Samati-karma，表決同意的儀式），五是趣向羯磨（Abhimukha-karma，引導的儀式），六是恣舉羯磨（Pravāraṇā-karma，自恣儀式），七是治罰羯磨（Tajjaniya-karma，懲罰的儀式），八是攝受羯磨（Avakarshana-karma，重新接納的儀式），九是白二羯磨（Jnapti-dvitiya-karma，一種僧團決議程式），十是白四羯磨。什麼是五種補特伽羅呢？一是良慧喻補特伽羅，二是鸚鵡喻補特伽羅，三是炬燭喻補特伽羅，四是電光喻補特伽羅，五是書畫喻補特伽羅。什麼是良慧喻補特伽羅呢？指的是如果有一個人對於上面所說的十種羯磨中，只依據它的意義而不依據它的文字，只隨著意義而轉變而不隨著聲音。即使在這裡沒有作出這樣的羯磨言詞，然而能夠依據意義發起語言，行於這個意義。什麼是鸚鵡喻補特伽羅呢？指的是如果有一個人只依據它的文字而不依據它的意義，只隨著文字而轉變而不隨著意義，不能夠依據意義發出不同的言詞。什麼是炬燭喻補特伽羅呢？指的是如果有一個人依據少許的羯磨便能增益很多，現行種種隨意的言詞，譬如炬燭。什麼是電光喻補特伽羅呢？指的是如果有一個人或者一段時間在各種羯磨和各種學處中現在可以看見，在一個時間
【English Translation】 English version: To cause the Holy Dharma to increase and flourish, it refers to the time when the final Kalpa (Kalpa, unit of time), the strife Kalpa (Kalaha-kalpa, an era of conflict), and the defilement Kalpa (Kasaya-kalpa, an era of impurity) are about to appear. Countless sentient beings are unwilling to practice the minor and secondary precepts (Siksa-pada, rules of conduct). Those who have not entered the Dharma do not wish to enter, and those who have entered the Dharma wish to leave. Because of these reasons, the Holy Dharma gradually declines and cannot increase and flourish. Due to these causes and conditions, the Sangha (community) unites, and in order to cause the Holy Dharma to increase and flourish, they use the Jnapti-caturtha-karma (a Sangha resolution procedure) to cease all minor and secondary precepts. In order to prevent and guard against situations where it is difficult to survive, it refers to the time when the final Kalpa, the strife Kalpa, and the defilement Kalpa are about to appear. Because of the minor and secondary precepts, it is difficult for the Bhikkhus (Bhikkhu, monks) to survive. In order to stop this difficult survival, the Sangha unites and uses the Jnapti-caturtha-karma to cease these precepts.
Furthermore, briefly speaking, due to five types of Pudgalas (Pudgala, individuals), one should know that the establishment of the ten Karmas (Karma, actions) is the most profound. What are the ten Karmas? First, Upasampada-karma (Upasampada-karma, the ordination ceremony), second, Sima-bandha-karma (Sima-bandha-karma, the ceremony of defining the boundary of the Sangha's activity area), third, Posadha-karma (Posadha-karma, the Uposatha ceremony), fourth, Samati-karma (Samati-karma, the ceremony of expressing agreement), fifth, Abhimukha-karma (Abhimukha-karma, the ceremony of guidance), sixth, Pravāraṇā-karma (Pravāraṇā-karma, the Pavarana ceremony), seventh, Tajjaniya-karma (Tajjaniya-karma, the ceremony of punishment), eighth, Avakarshana-karma (Avakarshana-karma, the ceremony of readmission), ninth, Jnapti-dvitiya-karma (Jnapti-dvitiya-karma, a Sangha resolution procedure), and tenth, Jnapti-caturtha-karma. What are the five types of Pudgalas? First, the Pudgala like good wisdom, second, the Pudgala like a parrot, third, the Pudgala like a torch, fourth, the Pudgala like lightning, and fifth, the Pudgala like a painting. What is the Pudgala like good wisdom? It refers to someone who, among the ten Karmas mentioned above, only relies on its meaning and not on its words, only follows the meaning and does not follow the sound. Even if such Karma words are not made here, they can initiate language based on the meaning and act on this meaning. What is the Pudgala like a parrot? It refers to someone who only relies on its words and not on its meaning, only follows the words and does not follow the meaning, and cannot express different words based on the meaning. What is the Pudgala like a torch? It refers to someone who can increase a lot based on a little Karma and currently performs various arbitrary words, like a torch. What is the Pudgala like lightning? It refers to someone who, at one time, can be seen in various Karmas and various studies, at one time
都不現見。譬如電光。云何書畫喻補特伽羅。謂如有一如其所制羯磨言詞。即如是轉不增不減。如書畫者。
復有五種偽毗奈耶。一偽制立學處。二偽制立所犯。三偽制立出離。四偽制立止息。五偽制立羯磨。云何偽制立學處。謂如有一制立學處。不入契經。不現於律。違背法性。違背法性者。謂能增長諸不善法。及能損減所有善法。云何偽制立所犯。謂如有一于有犯中立為無犯。于無犯中立為有犯。云何偽制立出離。謂如有一于不出離立為出離。于出離中立不出離。云何偽制立止息。謂如有一于不應止息制立止息。應止息中立不止息。云何偽制立羯磨。謂如有一于非法羯磨立法羯磨。法羯磨中立非法羯磨。
複次除十種事。若有苾芻。于異人前。宣說顯示諸餘苾芻壞戒壞見壞諸軌則及壞正命。當知此言非清凈說。云何十事。一于佛寶欲為損害或欲劫奪。如於佛寶二於法寶。三于僧寶當知亦爾。四見由彼故壞戒壞見。若壞軌則若壞正命。品類漸漸增長廣大。或聞或疑。五見彼顯示壞戒壞見壞軌壞命。等不正法或聞或疑。六慾令彼出壞戒壞見壞軌壞命不善法處。及欲安置諸善法處。七為護他心。勿使他人作如是解是諸苾芻皆悉壞戒壞見壞軌壞命。然相覆藏。八或有施主。或鄔波索迦。或造寺。主啟白僧眾作
【現代漢語翻譯】 現代漢語譯本： 都不立即顯現。譬如閃電的光芒。如何用書畫比喻補特伽羅（pudgalā，人）呢？譬如有人按照他所制定的行為和言語，就那樣實行，不多也不少，就像書畫一樣。
又有五種虛假的毗奈耶（vinaya，戒律）：一是虛假地制定學處（śikṣāpada，學條）；二是虛假地制定所犯（āpatti，罪過）；三是虛假地制定出離（niḥsaraṇa，解脫）；四是虛假地制定止息（upaśama，寂滅）；五是虛假地制定羯磨（karma，業）。什麼是虛假地制定學處呢？譬如有人制定學處，不符合契經（sūtra，經），不符合律（vinaya，戒律），違背法性（dharmatā，事物本性）。違背法性是指能夠增長各種不善法，並且能夠損減所有善法。什麼是虛假地制定所犯呢？譬如有人在有罪過的事情中說成沒有罪過，在沒有罪過的事情中說成有罪過。什麼是虛假地制定出離呢？譬如有人在不能出離的事情中說成能夠出離，在能夠出離的事情中說成不能出離。什麼是虛假地制定止息呢？譬如有人在不應該止息的事情中制定止息，在應該止息的事情中說成不應該止息。什麼是虛假地制定羯磨呢？譬如有人在非法的羯磨中制定為合法的羯磨，在合法的羯磨中制定為非法的羯磨。
再次，除去十種情況。如果有比丘（bhikṣu，出家男眾），在其他人面前，宣說顯示其他比丘毀壞戒律、毀壞見解、毀壞各種規矩以及毀壞正命。應當知道這種言論不是清凈的說法。哪十種情況呢？一是對佛寶想要進行損害或者想要劫奪，就像對佛寶一樣。二是對法寶。三是對僧寶，應當知道也是如此。四是看到因為他們的緣故，毀壞戒律、毀壞見解，或者毀壞規矩，或者毀壞正命，這類事情漸漸增長擴大，或者聽到或者懷疑。五是看到他們顯示毀壞戒律、毀壞見解、毀壞規矩、毀壞正命等不正法，或者聽到或者懷疑。六是想要讓他們脫離毀壞戒律、毀壞見解、毀壞規矩、毀壞正命這些不善法的地方，並且想要安置在各種善法的地方。七是爲了保護他人的心，不要使他人這樣理解：這些比丘都毀壞戒律、毀壞見解、毀壞規矩、毀壞正命，然而互相隱瞞。八或者有施主，或者鄔波索迦（upāsaka，在家男眾），或者建造寺廟的主人稟告僧眾說
【English Translation】 English version: They do not immediately appear. For example, like the light of lightning. How can a person (pudgalā) be compared to a painting? It is like someone who, according to the actions and words they have established, acts accordingly, neither adding nor subtracting, just like a painting.
Furthermore, there are five kinds of false Vinaya (discipline): first, falsely establishing precepts (śikṣāpada); second, falsely establishing offenses (āpatti); third, falsely establishing liberation (niḥsaraṇa); fourth, falsely establishing cessation (upaśama); fifth, falsely establishing karma (action). What is falsely establishing precepts? It is like someone establishing precepts that do not conform to the Sutras (scriptures), do not appear in the Vinaya, and contradict the nature of reality (dharmatā). Contradicting the nature of reality means being able to increase various unwholesome dharmas and decrease all wholesome dharmas. What is falsely establishing offenses? It is like someone declaring an offense to be non-offense, and a non-offense to be an offense. What is falsely establishing liberation? It is like someone declaring non-liberation to be liberation, and liberation to be non-liberation. What is falsely establishing cessation? It is like someone establishing cessation where there should be no cessation, and declaring that there should be no cessation where there should be cessation. What is falsely establishing karma? It is like someone establishing unlawful karma as lawful karma, and lawful karma as unlawful karma.
Furthermore, except for ten cases. If there is a monk (bhikṣu) who, in front of others, proclaims and reveals that other monks have broken their precepts, broken their views, broken their rules, and broken their right livelihood, know that these words are not pure speech. What are the ten cases? First, wanting to harm or steal from the Buddha Jewel, just like with the Buddha Jewel. Second, with the Dharma Jewel. Third, with the Sangha Jewel, know that it is the same. Fourth, seeing that because of them, precepts are broken, views are broken, or rules are broken, or right livelihood is broken, and these kinds of things gradually increase and expand, or hearing or suspecting it. Fifth, seeing them reveal unwholesome dharmas such as breaking precepts, breaking views, breaking rules, breaking right livelihood, or hearing or suspecting it. Sixth, wanting to lead them out of the place of unwholesome dharmas such as breaking precepts, breaking views, breaking rules, breaking right livelihood, and wanting to place them in the place of various wholesome dharmas. Seventh, to protect the minds of others, so that others do not understand that these monks have all broken their precepts, broken their views, broken their rules, broken their right livelihood, but are concealing it from each other. Eighth, or a donor, or a lay devotee (upāsaka), or the owner of a temple, reports to the Sangha saying
如是言。我不忍許諸有壞戒乃至壞命在此中住。諸苾芻輩。若見壞戒乃至壞命者。當告我知。若諸僧眾同聞此言。九若有見他由此因緣內懷嫌恨欲起無義或聞或疑。十僧眾於此壞戒壞見壞軌壞命污染他家行惡法者。無有力能治罰驅擯。唯有一因唯有一緣。所謂向他說彼不清凈事。若因嫉妒。或因憎恚。或因財利。欲毀欲惱欲令損害。由此緣故向他說者。當知是名不清凈說。
複次毗奈耶中。略有五種能顯法義諸譬喻事。一本生事。二本事事。三影像事。四假合事。五譬喻事。本生事者。謂說前生菩薩行事。本事事者。謂說前世諸相應事。影像事者。謂說乳酪生酥熟酥醍醐等喻。影顯最勝補特伽羅。又以世間七種河中補特伽羅喻。影顯正法中七種補特伽羅。如是所餘影像種類皆應了知。假合事者。謂大王喻或良醫喻。如是等類余無量喻。隨順染污及清凈品。復有現見世間譬喻。或依雜染品。或依清凈品。由彼少分共相應故假合而說。譬喻事者。謂說廣長眾多譬喻。如長譬喻及余無量如是等類。
複次由五種相建立所知諸法差別。何等為五。一由事故。二由品業差別故。三由智依處差別故。四由智差別故。五由攝余智差別故。云何由事故。謂略說一切有為無為名所知事。
云何由品業差別故。謂即此事
【現代漢語翻譯】 現代漢語譯本： 如是說。我不忍允許那些毀壞戒律乃至喪失生命的人住在這裡。各位比丘，如果見到有毀壞戒律乃至喪失生命的人，應當告訴我。如果僧眾都聽到了這些話，九、如果有人因為這個原因內心懷有嫌隙怨恨，想要發起無意義的事情，或者聽到或者懷疑；十、僧眾對於那些毀壞戒律、邪見、行為不正、喪失生命、污染他人家庭、做惡法的人，沒有能力懲罰驅逐，只有一種原因，只有一種緣由，就是向他說那些不清凈的事情。如果因為嫉妒，或者因為憎恨，或者因為財利，想要譭謗、惱害、損害他，因為這些緣故向他說的，應當知道這叫做不清凈的說。
再次，在毗奈耶（Vinaya，戒律）中，大概有五種能夠顯示法義的譬喻事例。一是本生事，二是本事事，三是影像事，四是假合事，五是譬喻事。本生事，是指講述前世菩薩的修行事蹟。本事事，是指講述前世各種相應的事情。影像事，是指講述乳酪、生酥、熟酥、醍醐（ghrita-manda，提煉乳製品的不同階段）等比喻，來象徵最殊勝的補特伽羅（pudgala，人）。又用世間七種河流中的補特伽羅來比喻，象徵正法中的七種補特伽羅。像這樣其餘的影像種類都應當瞭解。假合事，是指用大王的譬喻或者良醫的譬喻，像這樣等等其餘無量的譬喻，來隨順染污和清凈的品類。又有現在可見的世間譬喻，或者依據雜染的品類，或者依據清凈的品類，因為它們有少部分是共同相應的，所以假借結合來說。譬喻事，是指講述廣長眾多的譬喻，如長譬喻以及其餘無量像這樣等等的種類。
再次，通過五種相來建立所知諸法的差別。哪五種呢？一是由事故，二是由品業差別故，三是由智依處差別故，四是由智差別故，五是由攝余智差別故。什麼是由事故呢？就是簡略地說一切有為法和無為法，名為所知事。
什麼是由於品業差別呢？就是這件事。
【English Translation】 English version: Thus it is said. I cannot bear to allow those who break the precepts, even to the point of losing their lives, to dwell here. Monks, if you see someone breaking the precepts, even to the point of losing their lives, you should inform me. If the Sangha (community) all hear these words, nine, if someone harbors resentment and hatred because of this reason, wanting to initiate meaningless things, or hears or suspects; ten, the Sangha has no power to punish or expel those who break the precepts, hold wrong views, behave improperly, lose their lives, defile other people's families, and do evil deeds. There is only one reason, only one cause, which is to tell him about those impure matters. If it is because of jealousy, or because of hatred, or because of wealth and profit, wanting to slander, annoy, and harm him, if he speaks because of these reasons, you should know that this is called impure speech.
Furthermore, in the Vinaya (discipline), there are roughly five kinds of metaphorical examples that can reveal the meaning of the Dharma. First is the Jataka (birth story), second is the Apadana (biography), third is the image, fourth is the hypothetical combination, and fifth is the metaphor. Jataka refers to telling the stories of the Bodhisattva's (enlightenment being) practices in previous lives. Apadana refers to telling various corresponding events in previous lives. Image refers to telling metaphors such as milk, curd, clarified butter, ghee (ghrita-manda, different stages of refined dairy products), etc., to symbolize the most excellent Pudgala (person). Also, using the Pudgalas in the seven rivers of the world as metaphors symbolizes the seven kinds of Pudgalas in the Right Dharma. Like this, the remaining kinds of images should all be understood. Hypothetical combination refers to using the metaphor of a great king or the metaphor of a good doctor, like this and other countless metaphors, to accord with the categories of defilement and purity. There are also worldly metaphors that are visible now, either based on the category of defilement or based on the category of purity, because they have a small part that is commonly corresponding, so they are spoken of by hypothetical combination. Metaphor refers to telling extensive and numerous metaphors, such as long metaphors and other countless kinds like this.
Furthermore, the differences of knowable dharmas (phenomena) are established through five aspects. What are the five? First, it is due to the event; second, it is due to the difference in category and karma; third, it is due to the difference in the basis of wisdom; fourth, it is due to the difference in wisdom; and fifth, it is due to the difference in encompassing other wisdoms. What is due to the event? It is briefly saying that all conditioned and unconditioned dharmas are called knowable events.
What is due to the difference in category and karma? It is this event.
復有五品所知差別及此五品所知作業。何等為五。謂此所知或有假立故名所知。或有勝義故名所知。或有所作究竟故名所知。或有他心凈不凈行故名所知。或有一切種別故名所知。若世俗智慧知假立所知。知假立故如實了知世俗道理善不善法。有罪無罪廣說乃至緣生法等一分應遠離一分應修習。又能了知世俗言說遊行世間。隨因隨緣而起眾行法智類智。苦智集智。滅智道智。能知勝義所知。知勝義故能證見修所斷法斷盡智無生智。能知所作究竟所知。知所作究竟故。心得決定無有疑惑。于自斷中離增上慢。他心智慧知他心凈不凈行所知。由知此故如實知他所有意樂界及隨眠。十力智慧知一切種別所知。由知此故能正於他起一切種教誡教授。能斷一切有情疑惑。能善安置一切有情于善趣果及解脫中。有大勢力能作一切有情利益及安樂事。如是名為五品所知及五種業。
云何由智依處差別故。謂有二種。一自利行。二利他行。若隨順斷世俗智。若正能斷勝義智。若於斷所作究竟智。如是諸智。應知依自利行依處。若於他意樂界及隨眠所有他心智。若於一切種別所知中。所有十力智。如是二智。應知依利他行依處。如是名為智依處差別。
云何由智差別故。謂世俗智或善或不善。或無記或有漏或無漏。唯是世間
【現代漢語翻譯】 現代漢語譯本： 又有五種所知的差別以及這五種所知的功用。什麼是這五種呢？第一種，是假立的，因此稱為所知；第二種，是勝義的，因此稱為所知；第三種，是所作究竟的，因此稱為所知；第四種，是關於他人清凈或不清凈行為的，因此稱為所知；第五種，是關於一切種類的差別的，因此稱為所知。如果世俗智慧了知假立的所知，因爲了知假立的緣故，就能如實了知世俗的道理，善與不善的法，有罪與無罪，廣而言之乃至緣起法等等，一部分應當遠離，一部分應當修習。並且能了知世俗的言說和世間，隨因隨緣而生起的各種行為，法智、類智，苦智、集智、滅智、道智。能夠了知勝義的所知，因爲了知勝義的緣故，能夠證見修所斷的煩惱斷盡的智慧，以及無生智。能夠了知所作究竟的所知，因爲了知所作究竟的緣故，內心能夠決定而沒有疑惑，在自我斷除煩惱的過程中，遠離增上慢。他心智慧了知他人心中清凈或不清凈的行為的所知，因爲了知這些的緣故，能夠如實地知道他人所有的意樂界以及隨眠（煩惱的種子）。十力智慧了知一切種類的差別的所知，因爲了知這些的緣故，能夠正確地對他人發起一切種類的教誡和教授，能夠斷除一切有情（眾生）的疑惑，能夠妥善地安置一切有情于善趣的果報以及解脫之中。具有強大的力量，能夠做一切有情的利益和安樂的事情。這些就叫做五種所知以及五種功用。
什麼是由於智慧所依之處的差別呢？有二種，一是自利行，二是利他行。如果隨順斷除煩惱的世俗智，如果真正能夠斷除煩惱的勝義智，如果在斷除煩惱上已經做到究竟的智慧，這些智慧，應當知道是依自利行所依之處。如果對於他人意樂界以及隨眠（煩惱的種子）的所有他心智，如果對於一切種類的差別所知中，所有的十力智，這兩種智慧，應當知道是依利他行所依之處。這些就叫做智慧所依之處的差別。
什麼是由於智慧的差別呢？世俗智或者善，或者不善，或者無記（非善非惡），或者有漏（有煩惱），或者無漏（無煩惱），僅僅是世間的。
【English Translation】 English version: Furthermore, there are five kinds of differences in what is knowable, and five kinds of functions of these five kinds of knowable. What are the five? They are: firstly, that which is nominally established, hence called 'knowable'; secondly, that which is ultimately real, hence called 'knowable'; thirdly, that which is accomplished, hence called 'knowable'; fourthly, that which concerns the pure or impure conduct of others' minds, hence called 'knowable'; and fifthly, that which concerns all kinds of distinctions, hence called 'knowable'. If mundane ( lokika ) intelligence can know the nominally established knowable, then by knowing the nominally established, one can truly know mundane principles, good and bad dharmas, sinful and sinless, broadly speaking, even the law of dependent origination ( pratītyasamutpāda ) etc., a portion of which should be abandoned and a portion of which should be cultivated. Furthermore, one can know mundane speech and the world, the various activities that arise according to causes and conditions, knowledge of dharma ( dharma-jñāna ), knowledge of kinds ( anvaya-jñāna ), knowledge of suffering ( duhkha-jñāna ), knowledge of origin ( samudaya-jñāna ), knowledge of cessation ( nirodha-jñāna ), knowledge of the path ( mārga-jñāna ). One can know the ultimately real knowable, and by knowing the ultimately real, one can realize and see the wisdom of the exhaustion of afflictions ( ksaya-jñāna ) that are to be abandoned through cultivation, and the wisdom of non-arising ( anutpāda-jñāna ). One can know the knowable that is accomplished, and by knowing the accomplished, the mind becomes resolute and without doubt, and in one's own cutting off of afflictions, one is free from arrogance. The mind-reading intelligence can know the knowable of the pure or impure conduct of others' minds, and by knowing this, one can truly know the inclinations ( āśaya ) and latent tendencies ( anuśaya ) that others possess. The ten powers of a Buddha ( daśa-bala ) intelligence can know the knowable of all kinds of distinctions, and by knowing this, one can correctly initiate all kinds of teachings and instructions for others, can cut off the doubts of all sentient beings ( sattva ), and can properly place all sentient beings in the fruits of good destinies and in liberation. One possesses great power to accomplish the benefit and happiness of all sentient beings. These are called the five kinds of knowable and the five kinds of functions.
What is the difference due to the basis of reliance of wisdom? There are two kinds: firstly, the practice of self-benefit, and secondly, the practice of benefiting others. If it is mundane intelligence that accords with the cutting off of afflictions, if it is ultimate intelligence that truly can cut off afflictions, if it is the intelligence that has accomplished the cutting off of afflictions, then these intelligences should be known as relying on the basis of the practice of self-benefit. If it is the mind-reading intelligence regarding the inclinations ( āśaya ) and latent tendencies ( anuśaya ) of others, if it is the ten powers of a Buddha ( daśa-bala ) intelligence in the knowable of all kinds of distinctions, then these two intelligences should be known as relying on the basis of the practice of benefiting others. These are called the differences in the basis of reliance of wisdom.
What is the difference due to the differences in wisdom? Mundane intelligence is either good, or bad, or neutral ( avyākrta ), or defiled ( sāsrava ), or undefiled ( anāsrava ), and is merely worldly ( laukika ).
。無漏者。謂于已斷一切無學身中可得。此及所餘總名俗智。亦唯世間。當知所餘法類智等是出世間。亦唯無漏。盡無生智當知唯于漏盡中生。若不分別盡及無生。謂我已得諸漏永盡。我未來苦不復當生者。唯是無漏。唯出世間。若作如是分別者。唯是無漏世出世間世俗智攝。是未曾得是阿羅漢相續中生他心智。唯是世間。若在異生及有學相續中者。是有漏。若無學相續中者。是無漏。問何因緣故清凈身中諸世俗智。說名無漏。答由彼身中諸漏隨眠已永斷故。又此諸智是他心智現所行境。此他心智非染污性。非余染污現所行境。又彼自性不與一切煩惱相應。是故此智由隨眠故。由所緣故。由相應故。皆成無漏。十力智在如來相續中。是未曾得唯是無漏。世間智攝。何以故。由此一切種智皆帶戲論而現行故。
云何由攝余智差別故。謂神通智。解脫門智。無礙解智。無諍智。愿智。力。無畏。念住一切種不共佛法等智。隨其所應當知皆為如前所說諸智所攝。謂五神通。皆世俗智攝。若諸異生及諸有學相續中者。皆是有漏。若在無學相續中者。皆是無漏。第六神通。盡及無生二智所攝。盡無生智如前應知。空解脫門智八智所攝。謂法智類智。苦智集智。滅智道智。及出世間盡無生智。無愿解脫門智。六智所攝。謂法
【現代漢語翻譯】 現代漢語譯本：『無漏』是指在已斷除一切煩惱的無學（arhat）身中可以獲得的智慧。這種智慧以及其餘的世俗智慧，總稱為俗智，並且僅僅是世間的。應當知道，其餘的法智、類智等是出世間的，並且僅僅是無漏的。盡智（Ksayajnana，知諸漏已盡之智）和無生智（Anutpadajnana，知未來不再生之智）應當知道僅僅在漏盡者（arhat）心中產生。如果不分別盡智和無生智，認為『我已經證得諸漏永盡，我未來不再受苦』，這僅僅是無漏的，僅僅是出世間的。如果像這樣分別盡智和無生智，這僅僅是無漏的，包括世間和出世間，屬於世俗智的範疇。如果是未曾獲得的，在阿羅漢相續中產生的他心智（Paracitta-jnana，知他人心念之智），僅僅是世間的。如果在異生（凡夫）以及有學（正在修行的聖者）相續中，則是有漏的；如果在無學（已證阿羅漢果位者）相續中，則是無漏的。問：什麼因緣使得清凈身中的世俗智被稱為無漏？答：由於那個身中諸漏的隨眠（anusaya，煩惱的潛在狀態）已經被永遠斷除的緣故。並且這些智慧是他心智所觀察的境界。這個他心智不是染污的，也不是其他染污所觀察的境界。並且它的自性不與一切煩惱相應。因此，這種智慧由於隨眠的斷除，由於所緣的清凈，由於不與煩惱相應，都成為無漏的。十力智（Dasabala-jnana，如來的十種力量）在如來相續中，是未曾獲得的，僅僅是無漏的，屬於世間智的範疇。為什麼呢？因為這種一切種智（Sarvakarajnata，對一切事物、一切方面都徹底瞭解的智慧）都帶有戲論（prapanca，虛妄分別）而顯現的緣故。 云何由攝余智差別故。謂神通智。解脫門智。無礙解智。無諍智。愿智。力。無畏。念住一切種不共佛法等智。隨其所應當知皆為如前所說諸智所攝。謂五神通。皆世俗智攝。若諸異生及諸有學相續中者。皆是有漏。若在無學相續中者。皆是無漏。第六神通。盡及無生二智所攝。盡無生智如前應知。空解脫門智八智所攝。謂法智類智。苦智集智。滅智道智。及出世間盡無生智。無愿解脫門智。六智所攝。謂法
【English Translation】 English version: 'Without outflows' (Anasrava) refers to the wisdom that can be attained in the body of a non-learner (Arhat), who has severed all defilements. This wisdom, along with the remaining mundane wisdom, is collectively called conventional wisdom (Samvrti-jnana), and it is solely worldly. It should be known that the remaining wisdoms, such as knowledge of the Dharma (Dharma-jnana) and knowledge of kinds (Anvaya-jnana), are supramundane and solely without outflows. The knowledge of exhaustion (Ksayajnana, the knowledge that outflows are exhausted) and the knowledge of non-arising (Anutpadajnana, the knowledge that future rebirth will not occur) should be known to arise only in those who have exhausted their outflows (Arhats). If one does not distinguish between the knowledge of exhaustion and the knowledge of non-arising, thinking, 'I have attained the complete exhaustion of outflows, and I will no longer suffer in the future,' this is solely without outflows and solely supramundane. If one distinguishes between the knowledge of exhaustion and the knowledge of non-arising in this way, this is solely without outflows, encompassing both mundane and supramundane, and is included within the category of conventional wisdom. If it is unobtained and arises in the continuum of an Arhat, the knowledge of others' minds (Paracitta-jnana, the knowledge of others' thoughts) is solely mundane. If it is in the continuum of ordinary beings (Prthag-jana) and learners (Saiksa), it is with outflows; if it is in the continuum of non-learners (Asaiksa), it is without outflows. Question: What is the reason that mundane wisdom in a pure body is called without outflows? Answer: Because the latent tendencies (Anusaya, dormant states of afflictions) of the outflows in that body have been permanently severed. Furthermore, these wisdoms are the objects observed by the knowledge of others' minds. This knowledge of others' minds is not defiled, nor is it the object observed by other defilements. Moreover, its nature does not correspond with any afflictions. Therefore, this wisdom, due to the severance of latent tendencies, due to the purity of the object, and due to not corresponding with afflictions, all become without outflows. The ten powers of a Tathagata (Dasabala-jnana, the ten powers of a Buddha) in the continuum of a Tathagata, is unobtained, solely without outflows, and belongs to the category of mundane wisdom. Why? Because this all-knowing wisdom (Sarvakarajnata, the wisdom that thoroughly understands all things and all aspects) manifests with elaboration (Prapanca, conceptual proliferation). How is it that the differences of other wisdoms are included? Namely, the wisdom of supernormal powers (Abhijnana-jnana), the wisdom of the doors of liberation (Vimoksa-mukha-jnana), the wisdom of unobstructed eloquence (Pratisamvid-jnana), the wisdom of non-contention (Arana-jnana), the wisdom of aspiration (Pranidhana-jnana), the powers (Bala), the fearlessnesses (Vaisaradya), the mindfulnesses (Smrtyupasthana), the all kinds of unshared Buddha-dharmas (Avenika-buddhadharma), and other wisdoms. According to their respective natures, it should be known that they are all included within the wisdoms mentioned above. Namely, the five supernormal powers are all included within mundane wisdom. If they are in the continuum of ordinary beings and learners, they are all with outflows; if they are in the continuum of non-learners, they are all without outflows. The sixth supernormal power is included within the two wisdoms of exhaustion and non-arising. The knowledge of exhaustion and non-arising should be understood as before. The wisdom of the emptiness liberation door is included within eight wisdoms, namely, knowledge of the Dharma, knowledge of kinds, knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, and the supramundane knowledge of exhaustion and non-arising. The wisdom of the wishless liberation door is included within six wisdoms, namely, knowledge of the Dharma.
智類智。苦智集智。盡智無生智。無相解脫門智。五智所攝。謂法智類智。滅智盡智無生智。無礙解智無諍智愿智十力等一切不共佛法智皆世俗智攝。皆是無漏。在阿羅漢及如來相續中。如其所應盡當知。
諸解脫門建立相。如本地分已說。不共佛法及無礙解等。如菩薩地已說。
複次云何神境。云何神境智。云何神境智作證。謂從一種變作多種。如是廣說乃至梵世身自在轉。是名神境。由神境智於此神境領受示現。是故說此名為神境。若智具大威德。修所成是修果。名神境智。由此智于彼境能領受能示現。是故說此名神境智。即此智種子。由生緣所攝受故。勢力增長相續隨轉。名神境智作證。如是一切總攝為一。名神境智作證。
云何天耳。云何天耳智。云何天耳智作證。謂若修果耳所攝清凈色。是名天耳。與依耳識相應智。名天耳智。此智作證如前應知。如是一切總攝為一等如前說。
複次由此道理餘一切通所作問詞。如前應知。所有釋詞隨其所應我今當說。謂諸他心由有貪等差別而轉。名心差別。若具大威德修所成。是修果緣彼為境智。名心差別智。此智作證如前應知。如是一切總攝為一等如前說。若於過去生自體差別明瞭記憶。名宿住隨念。若智具大威德修所成。是修果依止於念與
【現代漢語翻譯】 現代漢語譯本：智類智（kile-zhi，對某一類事物進行理解的智慧）。苦智（ku-zhi，對苦諦的理解）集智（ji-zhi，對集諦的理解）。盡智（jin-zhi，對滅諦的理解）無生智（wu-sheng-zhi，對道諦的理解）。無相解脫門智（wu-xiang-jie-tuo-men-zhi，通過無相進入解脫之門的智慧）。五智所攝，即法智（fa-zhi，對法的理解）類智。滅智（mie-zhi，對滅的理解）盡智無生智。無礙解智（wu-ai-jie-zhi，無礙的理解智慧）無諍智（wu-zheng-zhi，沒有爭論的智慧）愿智（yuan-zhi，願力成就的智慧）十力（shi-li，佛的十種力量）等一切不共佛法智（bu-gong-fo-fa-zhi，不與其他修行者共有的佛法智慧）皆世俗智攝（jie-shi-shi-su-zhi-she，都屬於世俗智慧的範疇），皆是無漏（jie-shi-wu-lou，都是沒有煩惱的）。在阿羅漢（a-luo-han，斷除煩惱的聖者）及如來（ru-lai，佛的稱號）相續中，如其所應盡當知。 諸解脫門（jie-tuo-men，通往解脫的門徑）建立相，如本地分（ben-di-fen，《瑜伽師地論》的一部分）已說。不共佛法及無礙解等，如菩薩地（pu-sa-di，《瑜伽師地論》的一部分）已說。 複次，云何神境（shen-jing，神通境界）？云何神境智（shen-jing-zhi，關於神通境界的智慧）？云何神境智作證（shen-jing-zhi-zuo-zheng，神通境界智慧的實現）？謂從一種變作多種，如是廣說乃至梵世（fan-shi，色界天）身自在轉，是名神境。由神境智於此神境領受示現，是故說此名為神境。若智具大威德（da-wei-de，巨大的力量和功德），修所成是修果（xiu-guo，修行的結果），名神境智。由此智于彼境能領受能示現，是故說此名神境智。即此智種子，由生緣（sheng-yuan，產生的條件）所攝受故，勢力增長相續隨轉，名神境智作證。如是一切總攝為一，名神境智作證。 云何天耳（tian-er，天眼通）？云何天耳智（tian-er-zhi，關於天耳通的智慧）？云何天耳智作證（tian-er-zhi-zuo-zheng，天耳通智慧的實現）？謂若修果耳所攝清凈色，是名天耳。與依耳識相應智，名天耳智。此智作證如前應知。如是一切總攝為一等如前說。 複次，由此道理餘一切通所作問詞，如前應知。所有釋詞隨其所應我今當說。謂諸他心由有貪等差別而轉，名心差別。若具大威德修所成，是修果緣彼為境智，名心差別智。此智作證如前應知。如是一切總攝為一等如前說。若於過去生自體差別明瞭記憶，名宿住隨念（su-zhu-sui-nian，回憶過去生活的能力）。若智具大威德修所成，是修果依止於念與
【English Translation】 English version: 'Knowledge of kind of knowledge (kile-zhi, wisdom that understands a category of things). Knowledge of suffering (ku-zhi, understanding of the truth of suffering), knowledge of origin (ji-zhi, understanding of the truth of the origin of suffering). Knowledge of cessation (jin-zhi, understanding of the truth of the cessation of suffering), knowledge of non-arising (wu-sheng-zhi, understanding of the truth of the path to the cessation of suffering). Knowledge of the door to liberation without characteristics (wu-xiang-jie-tuo-men-zhi, wisdom to enter liberation through the door of no characteristics). The five knowledges are encompassed, namely knowledge of the Dharma (fa-zhi, understanding of the Dharma), knowledge of kind. Knowledge of cessation (mie-zhi, understanding of cessation), knowledge of exhaustion, knowledge of non-arising. Unobstructed analytical knowledge (wu-ai-jie-zhi, unobstructed wisdom), knowledge of non-contention (wu-zheng-zhi, wisdom without contention), knowledge of vows (yuan-zhi, wisdom of fulfilling vows), the ten powers (shi-li, the ten powers of a Buddha), and all other non-common Buddha Dharma knowledges (bu-gong-fo-fa-zhi, Buddha Dharma wisdoms not shared with other practitioners) are all included in worldly knowledge (jie-shi-shi-su-zhi-she, all belong to the category of worldly wisdom), all are without outflows (jie-shi-wu-lou, all are without defilements). In the continuums of Arhats (a-luo-han, saints who have eliminated afflictions) and Tathagatas (ru-lai, title of a Buddha), as appropriate, all should be known.' 'The establishment of the aspects of the doors to liberation (jie-tuo-men, paths to liberation) has already been explained in the Local Section (ben-di-fen, part of the Yogacarabhumi-sastra). The non-common Buddha Dharmas and unobstructed analytical knowledge, etc., have already been explained in the Bodhisattva Section (pu-sa-di, part of the Yogacarabhumi-sastra).' 'Furthermore, what is magical power (shen-jing, realm of magical powers)? What is knowledge of magical power (shen-jing-zhi, wisdom about the realm of magical powers)? What is the realization of knowledge of magical power (shen-jing-zhi-zuo-zheng, the realization of wisdom of magical power)? It is said that transforming from one kind into many kinds, and so on, broadly speaking, even to freely transforming the body in the Brahma world (fan-shi, the Form Realm), is called magical power. Because of the knowledge of magical power, this magical power is perceived and demonstrated, therefore it is called magical power. If the knowledge possesses great power and virtue (da-wei-de, great power and merit), and is accomplished through cultivation, it is the result of cultivation (xiu-guo, the result of practice), and is called knowledge of magical power. Because this knowledge can perceive and demonstrate that realm, it is called knowledge of magical power. That is, the seed of this knowledge, because it is embraced by the conditions of arising (sheng-yuan, conditions of arising), its power increases and continuously transforms, is called the realization of knowledge of magical power. All of this, taken together as one, is called the realization of knowledge of magical power.' 'What is the divine ear (tian-er, divine hearing)? What is knowledge of the divine ear (tian-er-zhi, wisdom about divine hearing)? What is the realization of knowledge of the divine ear (tian-er-zhi-zuo-zheng, the realization of wisdom of divine hearing)? It is said that the pure form encompassed by the ear, which is the result of cultivation, is called the divine ear. The knowledge that corresponds to the ear consciousness, is called knowledge of the divine ear. The realization of this knowledge should be known as before. All of this, taken together as one, etc., is as said before.' 'Furthermore, based on this principle, the interrogative words for all other superknowledges should be known as before. I will now explain the explanatory words as appropriate. It is said that the differences in other minds, which transform due to differences such as greed, are called differences in mind. If it possesses great power and virtue and is accomplished through cultivation, it is the result of cultivation, and the knowledge that takes that as its object, is called knowledge of differences in mind. The realization of this knowledge should be known as before. All of this, taken together as one, etc., is as said before. If one clearly remembers the differences in one's own nature in past lives, it is called recollection of past lives (su-zhu-sui-nian, the ability to recall past lives). If the knowledge possesses great power and virtue and is accomplished through cultivation, it is the result of cultivation, and relies on mindfulness and
念相應此方得轉。是故說名宿住隨念智。余如前說。若諸有情好惡色等種種差別。從彼別別有情眾沒。於此別別有情眾生。說名死生。若修果眼所攝清凈色以為依止。緣死生境。識相應智。名死生智。余如前說。若一切結無餘永斷。名為漏盡。即於此中世間盡智及無生智。名漏盡智。所餘一切如前應知。
複次諸具神通修觀行者。若遇其時便能示現。或復安住或行他利。或於是中能善問記。是故名為具神通者。複次前三通是通非明。后三通亦通亦明。以能對治三世愚故。又初神通能回異類。令他於己發生尊敬。第二神通知他所行染凈語業。能善訶責令其歡喜。第三神通善能知他若凈不凈心行差別。能正教授及與教誡。后三神通能令遠離常邊斷邊。能無顛倒離增上慢。依于漏盡宣說中道。即於此中能善教授。
複次觀察三種義勢力故。俱分解脫利根阿羅漢苾芻住無諍定。謂或有一。昔曾於彼無諍等持。聞有無量差別勝利。心生喜樂發起勝愿。由此因緣緣彼為境。猛利意樂。數數熏修。彼既證得阿羅漢已。由彼為因由彼為緣。即於是中心樂趣入。是故今者住無諍定。又復有一。昔異生時。令諸有情起無量諍。于彼發起種種惱害瞋恨等事。今既證得阿羅漢果。于昔所行愚夫之行。生大悔愧。是故今者住無諍定。
【現代漢語翻譯】 現代漢語譯本： 憶念相應的禪定才能使這種智慧得以發展。因此，它被稱為宿住隨念智（ability to recall past lives）。其餘的解釋與之前相同。如果眾生在各種好惡色等方面的存在狀態各不相同，從那些不同的眾生群體中死亡，並在此不同的眾生群體中出生，這被稱為死生。如果以果眼所包含的清凈色為基礎，以死生為對象，意識相應的智慧，被稱為死生智（knowledge of the death and rebirth of beings）。其餘的解釋與之前相同。如果一切煩惱都徹底斷除，永不復生，這被稱為漏盡。在這種情況下，對世間的徹底瞭解的智慧以及對不再出生的智慧，被稱為漏盡智（knowledge of the extinction of outflows）。所有其他的解釋都應如前所述理解。
此外，那些具有神通並修習觀行的人，如果時機成熟，便能示現神通，或者安住于禪定，或者行利他之事，或者能夠善於回答問題和記錄。因此，他們被稱為具有神通者。此外，前三種神通是神通而非明，后三種神通既是神通也是明，因為它們能夠對治對過去、現在、未來三世的愚癡。此外，第一種神通能夠轉變不同種類的人，使他們對自己產生尊敬。第二種神通能夠知道他人所行的染污或清凈的語言行為，能夠善於責備並使他們歡喜。第三種神通能夠善於知道他人清凈或不清凈的心行差別，能夠正確地教授和教誡。后三種神通能夠使人遠離常邊和斷邊，能夠沒有顛倒，遠離增上慢，依靠漏盡來宣說中道。在這種情況下，能夠善於教授。
此外，通過觀察三種義理的力量，具有敏銳智慧的阿羅漢比丘住在無諍定（state of non-conflict）中，獲得俱分解脫。或者，有些人過去曾經在無諍等持中聽到過無量差別的勝利，心中產生喜悅併發出殊勝的願望。由於這種因緣，以無諍等持為對象，以猛利的意樂，反覆熏修。當他證得阿羅漢果后，由於這個原因，由於這個緣，立即在這種狀態中享受樂趣。因此，現在他住在無諍定中。又或者，有些人過去在異生時，使許多眾生產生無量的爭端，對他們發起各種惱害、嗔恨等事。現在他證得了阿羅漢果，對過去所行的愚夫之行，產生極大的後悔和慚愧。因此，現在他住在無諍定中。
【English Translation】 English version: This can only be developed through mindfulness-related concentration. Therefore, it is called the 'knowledge of recollecting past lives' (宿住隨念智). The rest is as previously explained. If sentient beings have various differences in terms of good and bad forms, etc., and they die from those different groups of sentient beings and are born into these different groups of sentient beings, this is called death and birth. If one relies on the pure form contained within the eye of fruition and takes death and birth as the object, the wisdom associated with consciousness is called the 'knowledge of death and rebirth' (死生智). The rest is as previously explained. If all defilements are completely and permanently eradicated, this is called the extinction of outflows. In this context, the wisdom of completely understanding the world and the wisdom of no longer being born are called the 'knowledge of the extinction of outflows' (漏盡智). All other explanations should be understood as before.
Furthermore, those who possess supernormal powers and practice contemplation, if the time is right, can manifest these powers, or abide in meditative states, or perform actions for the benefit of others, or be skilled in answering questions and recording information. Therefore, they are called those who possess supernormal powers. Furthermore, the first three supernormal powers are powers but not wisdom, while the latter three are both powers and wisdom, because they can counteract the ignorance of the three times: past, present, and future. Furthermore, the first supernormal power can transform different kinds of beings, causing them to develop respect for oneself. The second supernormal power can know the defiled or pure verbal actions of others, and can skillfully rebuke them and make them happy. The third supernormal power can skillfully know the differences in the pure or impure mental activities of others, and can correctly teach and instruct them. The latter three supernormal powers can enable one to stay away from the extremes of permanence and annihilation, can be without inversion, free from conceit, and rely on the extinction of outflows to proclaim the Middle Way. In this context, one can skillfully teach.
Furthermore, by observing the power of three kinds of meanings, an Arhat Bhikshu with sharp faculties dwells in the 'state of non-conflict' (無諍定), attaining liberation through analysis. It may be that someone in the past heard about the immeasurable and distinct victories of the concentration of non-conflict, and generated joy in their heart and made supreme vows. Due to this cause and condition, taking that as the object, with intense intention, they repeatedly cultivated it. After they attained Arhatship, due to that cause and due to that condition, they immediately enjoy the pleasure in this state. Therefore, now they dwell in the state of non-conflict. Or, someone in the past, when they were an ordinary being, caused countless disputes among sentient beings, initiating various harms, hatred, and other such things towards them. Now that they have attained the fruit of Arhatship, they feel great regret and shame for the foolish actions they performed in the past. Therefore, now they dwell in the state of non-conflict.
又復有一。自既證得阿羅漢果。欲令無量眾生造作順現法受可愛果業。又欲令彼于現法中受可愛果。是故方便住無諍定。由此因緣熏修邊際第四靜慮以為依止。發生無諍想三摩地防護他心。于自所起一切威儀。終不令他起煩惱諍。是故說此名為無諍。如是為欲護他心故。隨所依止村邑聚落所住之處。周遍於此村邑聚落諸眾生心次第觀察。如是遍觀一切衢路一切家屬一一眾生未來世心。如是觀已。彼若了知如是村邑如是聚落。如是衢路如是家屬。如是眾生當於我所暫得見時。必定生起諸煩惱諍。即便隱避令彼眾生皆不得見。彼若了知不由見故。由不見故。生煩惱諍。則作方便令彼得見。彼若了知由隨順故令不起諍。即便觀察所隨順事為凈不凈。若清凈者即與相見隨順彼事。若不清凈或復觀彼所隨順事令他相續起煩惱諍。既觀察已不與相見。又審觀察若因如是語言如是威儀。如是攝受如是受用衣服等物。如是說法如是勸導。令他相續起煩惱諍即便遠離。如是語言廣說乃至如是勸導。彼由多分住如是住行如是行。是故說名住無諍者。
云何愿智。謂俱分解脫利根阿羅漢苾芻熏修邊際第四靜慮為依止故。若聲聞乘隨聲聞智所行境界。若獨覺乘隨獨覺智所行境界起如是愿。愿我當知如是如是所知境界。從此趣入熟修邊際第
【現代漢語翻譯】 現代漢語譯本 又有一種阿羅漢（Arhat，已證得無生果位的聖者），自己已經證得了阿羅漢果位，希望無量的眾生能夠造作順於現世，能感受可喜可愛果報的善業。又希望他們能在現世就感受到可喜的果報。因此，他方便地安住在無諍定（a state of non-conflict）。由於這個因緣，他熏修邊際第四禪定作為依止，生起無諍想三摩地（Samadhi，禪定的一種），以防護他人的心念。對於自己所起的一切威儀舉止，始終不讓他人因此生起煩惱爭端。所以說這叫做『無諍』。像這樣爲了守護他人的心念，他會隨著所依止的村莊、聚落，以及居住的地方，周遍地觀察這個村莊、聚落中所有眾生的心念，次第地觀察。像這樣普遍地觀察一切道路、一切家庭，每一個眾生未來世的心念。這樣觀察之後，如果他了解到某個村莊、某個聚落、某條道路、某個家庭，某個眾生，當他們暫時見到自己的時候，必定會生起各種煩惱爭端，他就會立即隱蔽起來，讓那些眾生都見不到自己。如果他了解到，不是因為見到自己，而是因為見不到自己，才生起煩惱爭端，那麼他就會想辦法讓他們見到自己。如果他了解到，因為隨順他們，就能讓他們不起爭端，他就會觀察所要隨順的事情是清凈還是不清凈。如果是清凈的，就與他們相見，隨順他們的事情。如果是不清凈的，或者觀察到隨順那些事情會讓他人相續不斷地生起煩惱爭端，那麼觀察之後，就不與他們相見。他又仔細地觀察，如果因為這些語言、這些威儀、這些攝受、這些受用衣服等物、這樣說法、這樣勸導，會讓他人相續不斷地生起煩惱爭端，就立即遠離。像這樣的語言，乃至像這樣的勸導。他因為大部分時間都安住在這樣的住處，奉行這樣的行為，所以被稱為安住于無諍的人。 什麼是愿智（Pranidhana-jnana，通過發願而獲得的智慧）？是指具有俱分解脫（both liberation of wisdom and liberation of mind）的利根阿羅漢比丘（Bhikkhu，男性出家人），熏修邊際第四禪定作為依止，如果是聲聞乘（Sravakayana，聽聞佛法而修行的乘）的修行者，就隨著聲聞智所行境界；如果是獨覺乘（Pratyekabuddhayana，獨自覺悟的乘）的修行者，就隨著獨覺智所行境界，發起這樣的愿：『愿我能夠知道這樣這樣的所知境界。』從此趣入，熟練地修習邊際第
【English Translation】 English version Furthermore, there is another Arhat (Arhat, one who has attained the state of no-rebirth), who, having attained the Arhat fruit, desires to cause countless sentient beings to create karma that accords with the present life and to experience desirable and pleasing results. He also desires that they experience desirable results in the present life. Therefore, he skillfully dwells in the Samadhi of Non-Conflict (a state of non-conflict). Due to this cause and condition, he cultivates the fourth dhyana (meditative state) of the realm of neither perception nor non-perception as his basis. He generates the Samadhi of Non-Conflict, protecting the minds of others. Regarding all his actions and deportment, he never allows others to generate afflictions and disputes. Therefore, this is called 'Non-Conflict'. In this way, in order to protect the minds of others, he observes the minds of all sentient beings in the villages and settlements where he dwells, observing them in sequence. Having observed in this way, he observes the future minds of all beings on all roads and in all families. Having observed in this way, if he knows that a certain village, a certain settlement, a certain road, a certain family, a certain sentient being, will certainly generate afflictions and disputes when they temporarily see him, he will immediately hide himself so that those sentient beings cannot see him. If he knows that it is not because of seeing him, but because of not seeing him, that afflictions and disputes arise, then he will create a means for them to see him. If he knows that by complying with them, they will not generate disputes, he will observe whether the things he complies with are pure or impure. If they are pure, he will meet with them and comply with their affairs. If they are impure, or if he observes that complying with those things will cause others to continuously generate afflictions and disputes, then after observing, he will not meet with them. He also carefully observes whether certain words, certain deportments, certain receptions, certain uses of clothing and other things, certain teachings, certain exhortations, will cause others to continuously generate afflictions and disputes, and he will immediately stay away from them. Such words, and even such exhortations. Because he mostly dwells in such a dwelling and practices such conduct, he is called one who dwells in Non-Conflict. What is the Wisdom of Aspiration (Pranidhana-jnana, wisdom attained through making aspirations)? It refers to a Bhikkhu (Bhikkhu, a male monastic) who has both liberation of wisdom and liberation of mind, and who is sharp-witted. He cultivates the fourth dhyana of the realm of neither perception nor non-perception as his basis. If he is a practitioner of the Sravakayana (Sravakayana, the vehicle of those who hear the teachings), he follows the realm of the wisdom of the Sravakas. If he is a practitioner of the Pratyekabuddhayana (Pratyekabuddhayana, the vehicle of solitary Buddhas), he follows the realm of the wisdom of the Pratyekabuddhas. He makes such an aspiration: 'May I know such and such knowable realms.' From this, he enters and skillfully cultivates the fourth dhyana of the realm of neither perception nor non-perception.
四靜慮。既入定已隨先所愿一切了知。若諸如來遍於一切所知境界智無障礙。
複次諸佛如來於無諍定而不數入。所以者何。有諸眾生勝利益事。由起煩惱俱時成辦。如來於此勝利益事不能棄捨複次如熏修邊際第四靜慮以為依止引發無諍及與愿智。當知如來所有一切不共佛法妙智亦爾。余神通等一切靜慮以為依止皆能引發。
複次唯依諸靜慮及初靜慮近分未至定。能入聖諦現觀。非無色定。所以者何。無色定中奢摩他道勝。毗缽舍那道劣。非毗缽舍那劣道能入聖諦現觀。非生上地或色界或無色界能初入聖諦現觀。何以故。彼處難生厭故。若厭少者尚不能入聖諦現觀。況于彼處一切厭心少分亦無。
複次當說世俗智及出世無漏智初中后際生起差別。謂世俗智初異生位起如先說五染污見及與貪等相應邪智是染污等諸世俗智應斷。應知為欲生起彼對治故。復起世間信所攝受無顛倒見。是善有漏世俗智攝。以此正見為依止故。次起聞思所成妙慧。于諸念住勤修觀行。亦善有漏世俗智攝。以此為依。次於順抉擇分方便道中。由修所成慧于諸念住勤修觀行。亦善有漏世俗智攝。以此為依。次起見道方便順抉擇分俱行修所成慧。于諸念住勤修觀行。亦善有漏世俗智攝。以此為依。次起世第一法見道無間道所攝正見
【現代漢語翻譯】 現代漢語譯本：四靜慮（catuḥ-dhyāna）。一旦進入禪定，就能隨先前所發之愿完全了知一切。如果諸如來（Tathāgata，如來）對於一切所知境界的智慧沒有障礙，就能完全了知。
再者，諸佛如來（Tathāgata，如來）不常進入無諍定（araṇa-samādhi）。這是為什麼呢？因為有些眾生的殊勝利益之事，是通過生起煩惱同時成就的。如來（Tathāgata，如來）對於這種殊勝利益之事不能捨棄。再者，依靠熏修邊際的第四靜慮（catuḥ-dhyāna），才能引發無諍定（araṇa-samādhi）以及愿智（praṇidhijñāna）。應當知道，如來（Tathāgata，如來）所有的一切不共佛法（āvenika-dharma）的妙智也是如此。其餘神通等一切靜慮（dhyāna），都可作為依止，從而引發。
再者，只有依靠諸靜慮（dhyāna）以及初靜慮（prathama-dhyāna）的近分定（upacāra-samādhi）和未至定（anāgamya-samādhi），才能進入聖諦（ārya-satya）的現觀（abhisamaya）。不能依靠無色定（ārūpya-samāpatti）。這是為什麼呢？因為在無色定（ārūpya-samāpatti）中，奢摩他（śamatha，止）道勝，毗缽舍那（vipaśyanā，觀）道劣。不能依靠毗缽舍那（vipaśyanā，觀）的劣道進入聖諦（ārya-satya）的現觀（abhisamaya）。不能在生於上地（ūrdhvabhūmi），或有想（saṃjñā）或無想（asaṃjñā）的狀態下，最初進入聖諦（ārya-satya）的現觀（abhisamaya）。為什麼呢？因為在那些地方難以生起厭離心。如果厭離心少，尚且不能進入聖諦（ārya-satya）的現觀（abhisamaya），更何況在那些地方，一切厭離心少分也沒有。
再者，應當宣說世俗智（laukika-jñāna）以及出世無漏智（lokottara-anāsrava-jñāna）在初、中、后際生起的差別。所謂世俗智（laukika-jñāna），在最初異生位（pṛthagjana）生起，如先前所說的五染污見（kleśa-dṛṣṭi）以及與貪等相應的邪智（mithyā-jñāna），這些是染污等諸世俗智（laukika-jñāna），應當斷除。應當知道，爲了生起它們的對治，再次生起世間信所攝受的無顛倒見（aviparita-dṛṣṭi），這是善的有漏世俗智（sāsrava-laukika-jñāna）所攝。以此正見為依止，其次生起聞思所成的妙慧（prajñā），對於諸念住（smṛtyupasthāna）勤修觀行，也是善的有漏世俗智（sāsrava-laukika-jñāna）所攝。以此為依，其次在順抉擇分（anulomika）方便道中，由修所成慧，對於諸念住（smṛtyupasthāna）勤修觀行，也是善的有漏世俗智（sāsrava-laukika-jñāna）所攝。以此為依，其次生起見道（darśana-mārga）方便順抉擇分（anulomika）俱行的修所成慧，對於諸念住（smṛtyupasthāna）勤修觀行，也是善的有漏世俗智（sāsrava-laukika-jñāna）所攝。以此為依，其次生起世第一法（laukikāgradharma）見道（darśana-mārga）無間道（anantara-mārga）所攝的正見（samyag-dṛṣṭi）。
【English Translation】 English version: The four dhyānas (catuḥ-dhyāna). Once one has entered into samādhi, one fully knows everything according to one's prior vows. If the Tathāgatas (Tathāgata, 'Thus-gone') have unobstructed wisdom regarding all knowable realms, they can fully know.
Furthermore, the Buddhas and Tathāgatas (Tathāgata, 'Thus-gone') do not frequently enter into the samādhi of non-contention (araṇa-samādhi). Why is this? Because there are instances of supreme benefit for sentient beings that are accomplished simultaneously through the arising of afflictions. The Tathāgata (Tathāgata, 'Thus-gone') cannot abandon such instances of supreme benefit. Moreover, it is by relying on the cultivation of the ultimate fourth dhyāna (catuḥ-dhyāna) that the samādhi of non-contention (araṇa-samādhi) and the wisdom of aspiration (praṇidhijñāna) are induced. It should be known that all the unique Buddha-dharmas (āvenika-dharma) and wondrous wisdom of the Tathāgata (Tathāgata, 'Thus-gone') are also like this. All other supernormal powers, etc., can be induced by relying on all the dhyānas.
Furthermore, it is only by relying on the dhyānas and the access concentration (upacāra-samādhi) and preliminary concentration (anāgamya-samādhi) of the first dhyāna (prathama-dhyāna) that one can enter into the direct realization (abhisamaya) of the noble truths (ārya-satya), and not by relying on the formless attainments (ārūpya-samāpatti). Why is this? Because in the formless attainments (ārūpya-samāpatti), the path of śamatha (śamatha, 'calm abiding') is superior, and the path of vipaśyanā (vipaśyanā, 'insight') is inferior. One cannot enter into the direct realization (abhisamaya) of the noble truths (ārya-satya) by relying on the inferior path of vipaśyanā (vipaśyanā, 'insight'). One cannot initially enter into the direct realization (abhisamaya) of the noble truths (ārya-satya) while born in a higher realm (ūrdhvabhūmi), or in a state of with-perception (saṃjñā) or without-perception (asaṃjñā). Why is this? Because it is difficult to generate revulsion in those places. If one has little revulsion, one cannot enter into the direct realization (abhisamaya) of the noble truths (ārya-satya); how much more so when there is not even a small amount of revulsion in those places.
Furthermore, the differences in the arising of mundane wisdom (laukika-jñāna) and supramundane, undefiled wisdom (lokottara-anāsrava-jñāna) in the initial, intermediate, and final stages should be explained. That is to say, mundane wisdom (laukika-jñāna) arises in the initial stage of an ordinary being (pṛthagjana), such as the five defiled views (kleśa-dṛṣṭi) mentioned earlier, and the wrong wisdom (mithyā-jñāna) associated with greed, etc. These are defiled and other mundane wisdoms (laukika-jñāna) that should be abandoned. It should be known that in order to generate their antidotes, one again generates non-inverted views (aviparita-dṛṣṭi) embraced by worldly faith. This is included within wholesome, defiled mundane wisdom (sāsrava-laukika-jñāna). Relying on this correct view, one then generates the excellent wisdom (prajñā) arising from hearing and contemplation, and diligently cultivates contemplation on the four mindfulnesses (smṛtyupasthāna). This is also included within wholesome, defiled mundane wisdom (sāsrava-laukika-jñāna). Relying on this, one then, in the path of preparation (anulomika), diligently cultivates contemplation on the four mindfulnesses (smṛtyupasthāna) with the wisdom arising from cultivation. This is also included within wholesome, defiled mundane wisdom (sāsrava-laukika-jñāna). Relying on this, one then generates the wisdom arising from cultivation that is concomitant with the path of seeing (darśana-mārga) and the path of preparation (anulomika), and diligently cultivates contemplation on the four mindfulnesses (smṛtyupasthāna). This is also included within wholesome, defiled mundane wisdom (sāsrava-laukika-jñāna). Relying on this, one then generates the correct view (samyag-dṛṣṭi) included within the supreme mundane dharma (laukikāgradharma) and the immediate path (anantara-mārga) of the path of seeing (darśana-mārga).
。亦善有漏世俗智攝。如是名為初異生地諸世俗智生起次第。又即以彼世第一法所攝俗智為依止故能入見道。升見道時即先所修善世俗智所有種子。由彼熏修皆得清凈亦名為修。此則名為諦現觀邊諸世俗智。出見道已生起此智。證見所斷諸法解脫。昔來於彼曾未解脫。由此生故是諸聖者于見所斷煩惱斷中能正分別。謂那落迦我已永盡。乃至不復墮諸惡趣。又能了知我今已證得預流果。又能了知我今已斷如是如是所有煩惱。又隨所欲應可為他所記別者當爲建立。又審觀察而記別之。又能于諸聖諦現觀。以無倒慧而正建立。復於此上隨其所應未離欲處。以世間道漸次修習能離彼欲。乃至能于無所有處離欲作證。此諸聖者以出世間智后所得諸世俗智離諸欲時。當知同彼非聖道者所作離欲。但能損伏煩惱種子。非謂永斷。此世俗智是出世間智后所得。應言此智亦是世間亦出世間。不應一向名為世間。又修此智略有四道。一方便道。二無間道。三解脫道。四勝進道。於一切地修道所斷耎中上等九品煩惱。隨其品數各各差別能隨順斷。是名初道。能無間斷。是第二道。無間斷已。是第三道。次後于斷。是第四道。此勝進道復有二種。或有無間為斷余品修方便道。此於前品名勝進道。於後所斷名方便道。或有無間不修方便。但於前品
生知足想。不求勝進或住放逸。或於已斷以觀察智而更觀察。或有但以伺察作意而伺察之。當知此道唯名勝進。除未至定所餘一切近分地中唯有俗智無出世智。何以故。由未至地是初定心初靜慮上所有定心皆先有定故。聖弟子從此以上。但依根本修出世智不依近分。第一有中所有諸智。皆俗智攝。何以故。彼處作意與出世間聖智作意不同分故。但作非想非非想行。出世作意。有想諸定所攝受故。始從學地乃至於此諸世俗智。當知皆名中際俗智。于阿羅漢身中所有一切清凈無漏解脫。一切結縛煩惱盡智。無生智及餘一切神通等功德所攝諸世俗智。皆是后際世俗智攝。
複次諸菩薩初中后際世俗智者。謂從勝解行地乃至到究竟地所有一切世俗智。初際者。謂勝解行地。中際者。謂從增上意樂清凈地乃至決定行地。后際者。謂到究竟地。又諸菩薩于諸地中起二種行。謂有戲論想差別行。及離戲論想現行行。似出世間。善修此故得后所得世俗智攝無障礙智。又諸菩薩有與如來愿智相似諸世俗智。勝諸聲聞獨覺所得一切愿智諸神通等及空智等。應知亦爾。由諸菩薩所有功德皆依十力種性而轉。聲聞獨覺則不如是。
複次如是已說初中后際諸世俗智。初中后際諸出世智。次我當說。謂見道修道無學道。若法智品見道。
【現代漢語翻譯】 現代漢語譯本：如果有人僅僅滿足於已知的，不尋求更進一步的提升，或者安於放逸，或者對於已經斷除的煩惱，以觀察的智慧再次觀察，或者僅僅以尋伺的作意來尋伺，應當知道這種道路僅僅名為『勝進』（Visesa-gamana）。除了未至定（Anagami-dhyana）之外，其餘一切近分地（Upacara-bhumi）中只有世俗的智慧，沒有出世間的智慧。為什麼呢？因為未至地是初禪（Prathama-dhyana）之前的心，初禪以上所有的禪定之心都先有定力。聖弟子從此以上，只依靠根本定（Mula-dhyana）修習出世間的智慧，不依靠近分定。第一有（Prathama-bhava）中所有的智慧，都屬於世俗智慧。為什麼呢？因為彼處的作意與出世間聖智的作意不同。只有非想非非想行（Naivasamjnanasamjnayatana）的出世作意，被有想的諸禪定所攝受。從學地（Saiksa-bhumi）開始，乃至到此為止的各種世俗智慧，都應當知道名為中際世俗智（Madhyanta-laukika-jnana）。在阿羅漢（Arhat）身中所有的一切清凈無漏的解脫，一切結縛煩惱的斷盡之智，無生智（Anutpada-jnana）以及其餘一切神通等功德所包含的世俗智慧，都屬於后際世俗智（Aparanta-laukika-jnana）。 再次，諸菩薩（Bodhisattva）的初、中、后際世俗智是指：從勝解行地（Adhimukti-carya-bhumi）乃至到究竟地（Nistha-bhumi）所有的一切世俗智。初際是指勝解行地。中際是指從增上意樂清凈地（Adhyasaya-visuddhi-bhumi）乃至決定行地（Niyata-carya-bhumi）。后際是指到究竟地。另外，諸菩薩在諸地中生起兩種行：即有戲論想差別行（Prapanca-samjna-bheda-carya）和離戲論想現行行（Nisprapanca-samjna-abhisamaya-carya），類似於出世間。善於修習此行，因此得到后得世俗智所攝的無障礙智（Asanga-jnana）。另外，諸菩薩有與如來（Tathagata）愿智（Pranidhana-jnana）相似的各種世俗智，勝過諸聲聞（Sravaka）、獨覺（Pratyekabuddha）所得的一切愿智、諸神通等以及空智等，應當知道也是如此。因為諸菩薩所有的功德都依靠十力（Dasabala）的種性而運轉，聲聞、獨覺則不是這樣。 再次，如是已經說了初、中、后際的各種世俗智，初、中、后際的各種出世智。接下來我應當說：見道（Darsana-marga）、修道（Bhavana-marga）、無學道（Asaiksa-marga）。如果法智品（Dharma-jnana-prakarana）的見道。
【English Translation】 English version: If one is content with what is known, not seeking further advancement, or dwells in negligence, or observes again with discerning wisdom what has already been severed, or merely investigates with discursive attention, know that this path is only called 'advancement' (Visesa-gamana). Except for the Anagami-dhyana (access concentration), all other Upacara-bhumi (proximity concentrations) contain only mundane wisdom, not supramundane wisdom. Why? Because the Anagami-dhyana is the mind before the first Dhyana (Prathama-dhyana), and all meditative minds above the first Dhyana already have concentration. Noble disciples from this point onward rely only on the Mula-dhyana (fundamental concentration) to cultivate supramundane wisdom, not relying on proximity concentration. All wisdom in the Prathama-bhava (first existence) is included in mundane wisdom. Why? Because the attention there is different from the attention of supramundane noble wisdom. Only the supramundane attention of Naivasamjnanasamjnayatana (neither perception nor non-perception) is embraced by the Dhyanas with perception. From the stage of learning (Saiksa-bhumi) up to this point, all mundane wisdom should be known as Madhyanta-laukika-jnana (intermediate mundane wisdom). All pure, undefiled liberation in the body of an Arhat (Arhat), the wisdom of the complete cessation of all fetters and afflictions, Anutpada-jnana (wisdom of non-arising), and all other mundane wisdom included in supernatural powers and other merits, are included in Aparanta-laukika-jnana (subsequent mundane wisdom). Furthermore, the initial, intermediate, and subsequent mundane wisdom of Bodhisattvas (Bodhisattva) refers to all mundane wisdom from the Adhimukti-carya-bhumi (stage of aspirational conduct) up to the Nistha-bhumi (stage of consummation). The initial stage refers to the Adhimukti-carya-bhumi. The intermediate stage refers to the Adhyasaya-visuddhi-bhumi (stage of purification of intention) up to the Niyata-carya-bhumi (stage of determined conduct). The subsequent stage refers to reaching the Nistha-bhumi. Furthermore, Bodhisattvas generate two types of conduct in the various stages: Prapanca-samjna-bheda-carya (conduct of differentiation with conceptual proliferation) and Nisprapanca-samjna-abhisamaya-carya (conduct of direct realization without conceptual proliferation), which resembles the supramundane. By skillfully cultivating this conduct, one obtains Asanga-jnana (unobstructed wisdom) included in subsequent mundane wisdom. Furthermore, Bodhisattvas have various mundane wisdoms similar to the Pranidhana-jnana (wisdom of aspiration) of the Tathagata (Tathagata), surpassing all the Pranidhana-jnana, supernatural powers, and emptiness wisdoms obtained by Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha); it should be known that it is also like this. Because all the merits of Bodhisattvas operate based on the nature of the Dasabala (ten powers), while Sravakas and Pratyekabuddhas are not like this. Furthermore, having thus spoken of the initial, intermediate, and subsequent mundane wisdoms, and the initial, intermediate, and subsequent supramundane wisdoms, next I shall speak of the Darsana-marga (path of seeing), Bhavana-marga (path of cultivation), and Asaiksa-marga (path of no more learning). If the Darsana-marga of the Dharma-jnana-prakarana (section on knowledge of the Dharma).
對治欲界見所斷惑。若類智品見道。對治色無色界見所斷惑。問一切類智現在前時皆能了別色界無色界耶。答若有曾於色無色界所有諸法善聞善思善取相者。即能了別。若不爾者不能了別。所餘諸智或在毗缽舍那品。或在奢摩他品。法智類智二品所攝。又于見道初智生時。諸餘智因由能生緣所攝受故。皆得增長一切見道。即此剎那皆名為得。於此得已后時漸漸次第現前。當知見道是勝進道。于修道中若有修習出世間道而離欲者。應知如前方便道等。皆是出世。若於苦等諸聖諦中。有戲論想而現行者。是世俗智。離戲論想而現行者。是出世智。為于諸諦以有相想善取相故。為如先時所見所知修習種種微妙智故。為以世間諸善厭行令心厭故。為受種種妙法樂故。是諸聖者亦修世間離欲之道而離諸欲。無學地中即如所說出世間智。解脫修道所斷惑故極善清凈。又出世智。能為一切世間功德所依持處。能令一切上地下地所有功德皆自在轉。如是名為初中后際出世間智次第生起。
複次諸神境智或加行得或生得。加行得者。如生此間異生有學及與無學諸菩薩等所有修果。生得者。謂生色界由先修習為因緣故。後於此中生便即得。又有欲界諸天及人一分福果所致。如曼馱多王等。又傍生趣如飛禽等。攝受如是眾同分故如得神
【現代漢語翻譯】 現代漢語譯本： 對治欲界見所斷惑（指欲界中，通過見道所斷除的迷惑）。如果是類智品（指與類智相應的智慧）的見道，對治色無色界見所斷惑（指色界和無色界中，通過見道所斷除的迷惑）。 問：一切類智（指針對不同類別事物的智慧）現在前時，都能了別色界和無色界嗎？ 答：如果有人曾經對色界和無色界所有諸法善於聽聞、善於思考、善於取相（指把握事物的特徵），就能了別。如果不是這樣，就不能了別。其餘諸智，或者在毗缽舍那品（觀品，指側重於觀的智慧），或者在奢摩他品（止品，指側重於止的智慧），法智（指了解世俗諦的智慧）和類智二品所攝。 又在見道（指證悟真理的道路）初智生起時，其餘諸智因為能生之因和能生之緣的攝受，都能增長。一切見道，即在此剎那，都名為得（指獲得）。於此獲得之後，漸漸次第現前。應當知道見道是勝進道（指不斷進步的道路）。 在修道（指通過修行斷除煩惱的道路）中，如果有修習出世間道（指超越世間的道路）而離欲者，應當知道如前方便道等，都是出世的。如果在苦等諸聖諦（指苦、集、滅、道四聖諦）中，有戲論想（指虛妄不實的想法）而現行者，是世俗智（指世俗的智慧）。離戲論想而現行者，是出世智（指超越世間的智慧）。 爲了對於諸諦（指四聖諦）以有相想（指帶有分別和執著的想法）善取相故，爲了如先前所見所知修習種種微妙智故，爲了以世間諸善厭行（指通過世間的善行來厭離世間）令心厭故，爲了受種種妙法樂故，這些聖者也修世間離欲之道而離諸欲。 無學地（指修行達到最高果位的階段）中，即如所說出世間智，解脫修道所斷惑故，極善清凈。又出世智，能為一切世間功德所依持處，能令一切上地下地所有功德皆自在轉。如此名為初中后際出世間智次第生起。 複次，諸神境智（指神通變化的智慧），或者通過加行（指努力修行）而得，或者生得（指天生具有）。加行得者，如生在此間異生（指凡夫）、有學（指還在學習的修行者）及與無學（指已經完成學習的修行者）諸菩薩等所有修果。生得者，謂生**（此處原文缺失，應為天界名稱，例如：梵天）由先修習為因緣故，後於此中生便即得。又有欲界諸天及人一分福果所致，如曼馱多王（古代印度傳說中的轉輪聖王）等。又傍生趣（指畜生道）如飛禽等，攝受如是眾同分故如得神。
【English Translation】 English version: To counteract the afflictions severed by the path of seeing in the Desire Realm. If it is the path of seeing of the Category-Knowledge Group (referring to wisdom corresponding to Category-Knowledge), it counteracts the afflictions severed by the path of seeing in the Form and Formless Realms. Question: When all Category-Knowledges (referring to wisdom regarding different categories of things) are present, can they all discern the Form and Formless Realms? Answer: If someone has diligently heard, thought about, and grasped the characteristics of all dharmas in the Form and Formless Realms, then they can discern them. If not, they cannot discern them. The remaining wisdoms are either in the Vipassanā Group (Contemplation Group, referring to wisdom focused on contemplation) or in the Śamatha Group (Tranquility Group, referring to wisdom focused on tranquility), encompassed by the two groups of Dharma-Knowledge (referring to wisdom understanding conventional truth) and Category-Knowledge. Furthermore, when the initial wisdom arises on the path of seeing (referring to the path of realizing truth), the remaining wisdoms, due to being supported by the causes and conditions that generate them, can all increase. All paths of seeing, at this very moment, are called 'attained'. After this attainment, they gradually manifest in sequence. It should be known that the path of seeing is a path of progress (referring to a path of continuous advancement). In the path of cultivation (referring to the path of eliminating afflictions through practice), if there are those who cultivate the supramundane path (referring to the path beyond the world) and are free from desire, it should be known that the preceding expedient paths, etc., are all supramundane. If, in the Noble Truths such as suffering (referring to the Four Noble Truths: suffering, origin, cessation, and path), there are those who have and manifest discursive thoughts (referring to false and unreal thoughts), it is mundane wisdom (referring to worldly wisdom). Those who are free from discursive thoughts and manifest them are supramundane wisdom (referring to wisdom beyond the world). In order to skillfully grasp the characteristics of the Truths (referring to the Four Noble Truths) with conceptual thoughts (referring to thoughts with discrimination and attachment), in order to cultivate various subtle wisdoms as previously seen and known, in order to cause the mind to be disgusted by worldly good deeds (referring to using worldly good deeds to become disgusted with the world), in order to receive various wonderful Dharma joys, these noble ones also cultivate the worldly path of detachment from desire and are free from all desires. In the state of No More Learning (referring to the stage of attaining the highest fruit), the supramundane wisdom, as described, is extremely pure because it liberates from the afflictions severed by the path of cultivation. Furthermore, supramundane wisdom can be the basis for all worldly merits, and can freely transform all merits in the upper and lower realms. Thus, the supramundane wisdom arises sequentially in the initial, middle, and final stages. Furthermore, the supernatural powers of wisdom (referring to the wisdom of supernatural transformations) are either attained through effort (referring to diligent practice) or are innate (referring to being born with them). Those attained through effort are like the fruits of practice of beings born in this world, both ordinary beings (referring to common people), those still learning (referring to practitioners still learning), and those who have completed learning (referring to practitioners who have completed learning), and all Bodhisattvas. Those that are innate are those born in **(original text missing, should be the name of a heaven, e.g., Brahma Heaven) due to previous practice as a cause and condition, and are immediately attained upon being born there. There are also those caused by a portion of the blessings of the gods and humans in the Desire Realm, such as King Mandhata (a legendary Chakravartin king in ancient India). Furthermore, beings in the animal realm (referring to the animal realm), such as flying birds, receive such a common nature and thus attain supernatural powers.
通。鬼趣一分亦復如是。又有咒術藥草威德亦如神通。如作幻惑厭禱起尸半起尸等。即由如是差別道理。餘四神通所有差別。隨其所應當知亦爾。
複次云何所識法。謂一切法皆是所識。諸識能識。由五種相諸識差別。如其所應建立所識。何等為五。一依緣差別故。二欣戚差別故。三勝劣差別故。四心所差別故。五障治生差別故。云何依緣差別。謂由所依所緣差別。建立眼等六識差別。眼識了別諸色境界。余識各各了自境界。意識了別一切眼色乃至意法以為境界。
云何欣戚差別。謂苦受相應識名戚。此能了別隨順憂苦不可意法。樂受相應識名欣。此能了別隨順喜樂可意諸法。不苦不樂受相應識名非欣非戚。此能了別隨順舍受非二諸法。
云何勝劣差別。謂不善法及有覆無記法相應識名劣。此能了別諸染污識所行諸法。善法相應識名勝。此能了別一切善識所行諸法。無記法相應識名非勝非劣。此能了別自所行法。
云何心法差別。謂有心法遍諸心起。復有心法遍善心起。所餘心法應知如前有漏法中已說其相。遍諸心起復有五種。謂作意觸受想思。如前意地已說其相。遍善心起復有十種。謂慚愧無貪。無瞋無癡。信精進。不放逸不害舍。如是十法若定地若不定地善心皆有。定地心中更增輕安不
【現代漢語翻譯】 現代漢語譯本 通。鬼趣的一分也是這樣。又有咒術、藥草的威德也像神通一樣。例如作幻術、迷惑、厭禱、使屍體半起或完全起立等。這些都是由於這樣的差別道理。其餘四種神通所有的差別，也應當根據情況瞭解。
其次，什麼是所識法？就是一切法都是所識。各種識能夠識別。由於五種相，各種識有所差別。根據情況建立所識。什麼是五種相？一是依緣差別，二是欣戚差別，三是勝劣差別，四是心所差別，五是障治生差別。什麼是依緣差別？就是由於所依和所緣的差別，建立眼等六識的差別。眼識了別各種色境界，其餘識各自了別自己的境界。意識了別一切眼色乃至意法作為境界。
什麼是欣戚差別？與苦受相應的識名為戚，它能了別隨順憂苦、不可意的法。與樂受相應的識名為欣，它能了別隨順喜樂、可意的諸法。與不苦不樂受相應的識名為非欣非戚，它能了別隨順舍受、非二者的諸法。
什麼是勝劣差別？與不善法以及有覆無記法相應的識名為劣，它能了別各種染污識所行的諸法。與善法相應的識名為勝，它能了別一切善識所行的諸法。與無記法相應的識名為非勝非劣，它能了別自己所行的法。
什麼是心法差別？就是有些心法普遍在各種心中生起，又有些心法普遍在善心中生起。其餘的心法應當像前面有漏法中已經說過的相那樣瞭解。普遍在各種心中生起的有五種，即作意、觸、受、想、思。如前面意地中已經說過的相那樣。普遍在善心中生起的有十種，即慚、愧、無貪、無瞋、無癡、信、精進、不放逸、不害、舍。這十種法，無論在定地還是不定地，善心中都有。在定地心中，更增加輕安。
【English Translation】 English version Furthermore, a portion of the realm of ghosts is also like this. Moreover, the power of mantras, medicinal herbs, and majestic virtue are also like supernatural powers (Skt. abhijñā). For example, performing illusions, bewilderment, incantations, raising corpses to be half-alive or fully alive, etc., are due to such differences in reasoning. The differences in the remaining four supernatural powers should also be understood accordingly.
Furthermore, what is the 'cognized dharma' (Skt. jñeya-dharma)? It means that all dharmas are cognized. The various consciousnesses are able to cognize. Due to five aspects, the various consciousnesses are differentiated. According to the circumstances, the cognized is established. What are the five? First, the difference in dependence and condition (Skt. ālayavijñāna); second, the difference in joy and sorrow; third, the difference in superiority and inferiority; fourth, the difference in mental factors (Skt. caitasika); fifth, the difference in obstructing and curing arising. What is the difference in dependence and condition? It means that due to the difference in what is relied upon and what is conditioned, the difference between the six consciousnesses, such as eye-consciousness (Skt. cakṣur-vijñāna), is established. Eye-consciousness distinguishes various color realms. The remaining consciousnesses each distinguish their own realms. Mind-consciousness (Skt. mano-vijñāna) distinguishes all eye-colors and even mind-dharmas as its realm.
What is the difference between joy and sorrow? The consciousness associated with painful feeling (Skt. duḥkha-vedanā) is called sorrow. This is able to distinguish dharmas that accord with sorrow and suffering, and are undesirable. The consciousness associated with pleasant feeling (Skt. sukha-vedanā) is called joy. This is able to distinguish dharmas that accord with joy and pleasure, and are desirable. The consciousness associated with neither-painful-nor-pleasant feeling (Skt. aduḥkhāsukha-vedanā) is called neither-joy-nor-sorrow. This is able to distinguish dharmas that accord with neutral feeling (Skt. upekṣā-vedanā), which are neither of the two.
What is the difference between superiority and inferiority? The consciousness associated with unwholesome dharmas (Skt. akuśala-dharma) and defiled indeterminate dharmas (Skt. klista-avyākrta-dharma) is called inferior. This is able to distinguish the dharmas practiced by the various defiled consciousnesses. The consciousness associated with wholesome dharmas (Skt. kuśala-dharma) is called superior. This is able to distinguish the dharmas practiced by all wholesome consciousnesses. The consciousness associated with indeterminate dharmas (Skt. avyākrta-dharma) is called neither-superior-nor-inferior. This is able to distinguish the dharmas practiced by itself.
What is the difference in mental dharmas? It means that some mental dharmas arise universally in all minds, and some mental dharmas arise universally in wholesome minds. The remaining mental dharmas should be understood as the characteristics already described in the preceding section on contaminated dharmas (Skt. sāsrava-dharma). The five that arise universally in all minds are attention (Skt. manasikara), contact (Skt. sparśa), feeling (Skt. vedanā), conception (Skt. samjñā), and volition (Skt. cetanā). Their characteristics have already been described in the preceding section on the mind-basis (Skt. manas). The ten that arise universally in wholesome minds are shame (Skt. hri), embarrassment (Skt. apatrāpya), non-greed (Skt. alobha), non-hatred (Skt. adveṣa), non-delusion (Skt. amoha), faith (Skt. śraddhā), diligence (Skt. virya), non-remorse (Skt. apramāda), non-harming (Skt. avihimsa), and equanimity (Skt. upekṣā). These ten dharmas are present in wholesome minds whether in the meditative state (Skt. dhyāna) or the non-meditative state. In the meditative state, ease (Skt. praśrabdhi) is further added.
放逸等。唯是假法。此相應識皆能了知一切境法。
云何障治生差別。謂所治障有十五心。何等十五。謂欲界系總有五心。見苦見集見滅見道及修所斷。如欲界系總有五心。色無色界當知亦爾。能對治心是第十六。謂諸無漏學無學心。如是所治及能治識。隨其所應各能了別自所行法。
複次生差別者。略有五種。一欲界生行。二色界生行。三無色界生行。四往上地生。五還下地生。欲界生行者。從欲界系若善若染污。若無覆無記心無間。遍欲界系一切心生。是名欲界識生差別。如欲界系如是。色無色界系自地三心無間。皆生自地三心。若先未起靜慮無色。初欲生時要從欲界善心無間。初靜慮地善心得生。初靜慮地善心無間。第二靜慮善心得生。如是乃至。無所有處善心無間。第一有地善心得生。必從色界善心無間。初學心生。學心無間。無學心生。若先已起靜慮無色。即于彼地不退失者。彼從欲界善心無間。隨其所樂上地諸心。及學無學心欲起現前。先已善取彼行相故。于彼諸心如意能起。如是所餘上地諸心無間所起。如其所應當知亦爾。又從欲界無記心無間色界善心生。如色界果。欲界變化心即從色界善心無間此欲界無記心生。又說此心為欲界者。當知是彼影像類故。非自性故。又欲界沒生上地時。欲
【現代漢語翻譯】 現代漢語譯本：放逸等等，都只是假法。與這些相應的意識都能夠了解一切境界之法。
什麼是所治之障和能治之道的生起差別？所要對治的障礙有十五種心。哪十五種呢？即欲界系總共有五種心，分別是見苦所斷、見集所斷、見滅所斷、見道所斷以及修所斷。如同欲界系總共有五種心一樣，色界和無色界也應當知道是同樣的道理。能夠對治這些障礙的心是第十六種，即各種無漏的有學心和無學心。像這樣，所要對治的以及能夠對治的意識，都各自能夠辨別自己所行之法。
其次，生起差別有五種。第一種是欲界生行，第二種是色界生行，第三種是無色界生行，第四種是往上地生，第五種是還下地生。欲界生行是指，從欲界系無論是善心、染污心，還是無覆無記心無間斷地，普遍生起欲界系的一切心。這叫做欲界識的生起差別。如同欲界系一樣，色界和無色界系各自地三心無間斷地，都生起各自地三心。如果先前沒有生起靜慮（dhyana，禪定）和無色定，最初想要生起時，必須從欲界的善心無間斷地，才能生起初靜慮地的善心。初靜慮地的善心無間斷地，才能生起第二靜慮的善心。像這樣乃至，無所有處（akincanyayatana，無所有處定）的善心無間斷地，才能生起第一有地（bhavagra，有頂地）的善心。必定是從色界的善心無間斷地，才能生起初學心。學心無間斷地，才能生起無學心。如果先前已經生起靜慮和無色定，並且在那一地沒有退失，那麼從欲界的善心無間斷地，隨著他所樂意的上地諸心，以及有學無學心想要生起現前，因為先前已經很好地取得了那些行相，所以對於那些心能夠如意地生起。像這樣，其餘上地諸心無間斷地所生起，應當知道也是同樣的道理。又從欲界的無記心無間斷地，生起色界的善心，如同色界果一樣。欲界的變化心，即是從色界的善心無間斷地生起此欲界的無記心。又說此心為欲界者，應當知道這是彼影像之類，不是自性之故。又欲界死亡而生到上地時，
【English Translation】 English version: Carelessness and so on are merely provisional dharmas. The corresponding consciousnesses are capable of understanding all realms of dharmas.
What are the differences in the arising of obstacles to be overcome and the means of overcoming them? The obstacles to be overcome involve fifteen types of minds. What are these fifteen? They are the five minds associated with the desire realm (kamadhatu), namely those severed by seeing suffering (duhkha-darshana-heya), seeing origination (samudaya-darshana-heya), seeing cessation (nirodha-darshana-heya), seeing the path (marga-darshana-heya), and those severed by cultivation (bhavana-heya). Just as there are five minds associated with the desire realm, it should be understood that the same applies to the form realm (rupadhatu) and the formless realm (arupadhatu). The sixteenth type of mind, which can counteract these obstacles, consists of the various undefiled minds of learners (saiksa) and non-learners (asiksa). Thus, both the consciousnesses to be overcome and those that overcome are each capable of distinguishing the dharmas they respectively operate within.
Furthermore, the differences in arising are roughly of five kinds: first, the arising of actions in the desire realm; second, the arising of actions in the form realm; third, the arising of actions in the formless realm; fourth, arising in a higher realm; and fifth, returning to a lower realm. The arising of actions in the desire realm refers to the continuous arising of all minds associated with the desire realm, whether they are wholesome, defiled, or neutral (avyakrta), without interruption. This is called the difference in the arising of consciousness in the desire realm. Just as with the desire realm, the three minds of the form and formless realms continuously give rise to the three minds of their respective realms. If one has not previously cultivated dhyana (meditative absorption) or formless attainments, when one initially wishes to arise in these realms, it is necessary to arise from a wholesome mind in the desire realm without interruption in order to give rise to a wholesome mind in the first dhyana realm. From a wholesome mind in the first dhyana realm without interruption, a wholesome mind in the second dhyana realm arises. And so on, until from a wholesome mind in the realm of nothingness (akincanyayatana) without interruption, a wholesome mind in the peak of existence (bhavagra) arises. It is necessary to arise from a wholesome mind in the form realm without interruption in order to give rise to the initial learning mind (saiksa-citta). From a learning mind without interruption, a non-learning mind (asiksa-citta) arises. If one has previously cultivated dhyana and formless attainments and has not regressed from that state, then from a wholesome mind in the desire realm without interruption, the various minds of the higher realms that one desires, as well as the learning and non-learning minds, can arise. Because one has previously well-acquired the characteristics of those states, one can bring forth those minds at will. In this way, it should be understood that the arising of the remaining minds of the higher realms without interruption is also the same. Furthermore, from a neutral mind in the desire realm without interruption, a wholesome mind in the form realm arises, just like the fruit of the form realm. The transformation mind of the desire realm arises from a wholesome mind in the form realm without interruption, giving rise to this neutral mind of the desire realm. Moreover, when this mind is referred to as being of the desire realm, it should be understood that it is of the nature of an image of that realm, not its true nature. Also, when one dies in the desire realm and is reborn in a higher realm,
界善心無記心無間上地染污心生。謂生初靜慮乃至有頂。以一切處結生相續皆染污心方得成故。如是應知往上地生諸識決定於自所行生起差別。又諸異生退先所得世間靜慮無色定時。由染污心現前故退。此下地染污心從上地善心染污心無間生。又從上地沒生下地時。從一切上地善心染污心無記心無間唯有下地染污心生。如是應知。還下地生諸識。決定於自所行生起差別。如是障治生差別故。諸識決定於自所行了別所識諸法差別。
瑜伽師地論卷第六十九 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中聲聞地之四
複次諸智光明有五勝利。一能于所知滅一切闇。二能以世間出世間功德適悅攝受所依止身。三能正觀見所未見義。四能于現法與第一樂。五能身壞后與第一趣。複次由十五種德差別故。諸智光明勝外光明。何等十五。謂外光明以色為性。諸智光明以慧為性又外光明能害外翳。諸智光明能害內翳。如是非常所愛常所愛。不可分佈與諸有情。可分佈與諸有情。出已還沒出已不沒。有色無色粗細。有闇相違無闇相違動不動。不能作一切有情義利。能作一切有情義利。引諸眾生趣曾所趣。引諸眾生趣未曾
【現代漢語翻譯】 現代漢語譯本：從善心到無記心，再到無間上地的染污心產生。這指的是從初禪到有頂天（Bhava-agra，三界最高處）。因為在一切處結生相續，都必須由染污心才能成就。因此，應當瞭解往上地界產生的各種識，決定於其自身所行的境界而生起差別。此外，各種異生（Prthag-jana，凡夫）退失先前所獲得的世間禪定（Dhyana）和無色定時，都是由於染污心現前而導致的退失。這種下地界的染污心，是從上地界的善心和染污心無間產生的。還有，從上地界死亡而生到下地界時，從一切上地界的善心、染污心和無記心無間，只有下地界的染污心產生。因此，應當瞭解，還生到下地界的各種識，決定於其自身所行的境界而生起差別。像這樣，由於障礙和對治的生起差別，各種識才能決定於其自身所行的境界，清楚地辨別所認識的各種法（Dharma）的差別。 《瑜伽師地論》卷第六十九 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第七十 彌勒菩薩說 三藏法師玄奘奉 詔譯 攝抉擇分中聲聞地之四 再者，智慧的光明有五種殊勝的利益。第一，能夠對於所知的事物，滅除一切愚昧的黑暗。第二，能夠以世間和出世間的功德，適當地喜悅和攝受所依止的身體。第三，能夠正確地觀察和見到未曾見過的意義。第四，能夠在現世給予第一等的快樂。第五，能夠在身壞命終之後，給予第一等的去處（善趣）。再者，由於十五種德行的差別，智慧的光明勝過外在的光明。是哪十五種呢？外在的光明以色（Rupa）為體性，而智慧的光明以慧（Prajna）為體性。此外，外在的光明能夠損害外在的眼翳，而智慧的光明能夠損害內在的煩惱之翳。例如，外在的光明是非常人所喜愛的，而智慧的光明是常人所喜愛的；外在的光明不可分給所有的有情眾生，而智慧的光明可以分給所有的有情眾生；外在的光明出現之後還會隱沒，而智慧的光明出現之後不會隱沒；外在的光明是有色的，而智慧的光明是無色的；外在的光明是粗糙的，而智慧的光明是細微的；外在的光明與黑暗相違背，而智慧的光明與黑暗不相違背；外在的光明是變動的，而智慧的光明是不變動的；外在的光明不能為一切有情眾生帶來利益，而智慧的光明能夠為一切有情眾生帶來利益；外在的光明引導眾生去往曾經去過的地方，而智慧的光明引導眾生去往未曾去過的地方。
【English Translation】 English version: From wholesome mind to neutral mind, and then to defiled mind in the uninterrupted higher realms arises. This refers to the initial Dhyana (meditative absorption) up to the Bhava-agra (the peak of existence). Because the connection to rebirth in all realms must be accomplished by a defiled mind. Therefore, it should be understood that the various consciousnesses arising in the higher realms are determined by the differences in their respective spheres of activity. Furthermore, various ordinary beings (Prthag-jana) regress from the worldly Dhyana and formless Samadhi (state of meditative consciousness) they had previously attained due to the presence of defiled mind. This defiled mind of the lower realm arises uninterruptedly from the wholesome mind and defiled mind of the higher realm. Also, when dying from a higher realm and being reborn in a lower realm, from all the wholesome mind, defiled mind, and neutral mind of all higher realms, only the defiled mind of the lower realm arises uninterruptedly. Therefore, it should be understood that the various consciousnesses returning to be reborn in the lower realms are determined by the differences in their respective spheres of activity. Thus, due to the differences in the arising of obstructions and antidotes, the various consciousnesses are able to determine the differences in the various Dharmas (phenomena) that are cognized within their respective spheres of activity. Yogacarabhumi-sastra, Roll 69 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra Yogacarabhumi-sastra, Roll 70 Said by Bodhisattva Maitreya Translated under Imperial Order by Tripitaka Master Xuanzang, Fourth Section of the Sravaka-bhumi in the Samgraha-viniscaya Furthermore, the light of wisdom has five excellent benefits. First, it can eliminate all the darkness of ignorance regarding what is to be known. Second, it can appropriately delight and embrace the body on which it relies with worldly and supramundane merits. Third, it can correctly observe and see meanings that have never been seen before. Fourth, it can bestow supreme happiness in the present life. Fifth, it can bestow a supreme destination (good rebirth) after the body is destroyed. Moreover, due to the differences in fifteen qualities, the light of wisdom surpasses external light. What are the fifteen? External light has the nature of Rupa (form), while the light of wisdom has the nature of Prajna (wisdom). Furthermore, external light can harm external cataracts, while the light of wisdom can harm internal cataracts of afflictions. For example, external light is liked by the uncommon, while the light of wisdom is liked by the common; external light cannot be distributed to all sentient beings, while the light of wisdom can be distributed to all sentient beings; external light disappears after appearing, while the light of wisdom does not disappear after appearing; external light has color, while the light of wisdom is colorless; external light is coarse, while the light of wisdom is subtle; external light is contrary to darkness, while the light of wisdom is not contrary to darkness; external light is mutable, while the light of wisdom is immutable; external light cannot bring benefit to all sentient beings, while the light of wisdom can bring benefit to all sentient beings; external light leads beings to places they have been to before, while the light of wisdom leads beings to places they have never been to before.
趣。不能開發一切所覆。能開發一切所覆。不能隱覆已所開顯。能隱覆已所開顯。不能發起無量照明。能發起無量照明。違害於見不違害見。當知亦爾。
複次有三種調善。一除遣故。二制伏故。三害隨眠故。復有三種寂靜。一諸惡尋思不能擾故。二不為諸相所動亂故。三任運于內常喜樂故。復有三種寂止。一身寂止。二語寂止。三意寂止。復有三種梵志。一趣向梵志。二住果梵志。三到究竟梵志。如是沙門亦有三種。復有三種婆羅門。一假名婆羅門。二種姓婆羅門。三正行婆羅門。
複次由四因緣令尸羅壞。尸羅壞故依止尸羅所應生善皆不得生。謂于無餘罪起毀犯故。于有餘罪不悔除故。于諸所犯不憶念故。于無犯中執有犯故。于有犯中執無犯故。由四因緣名戒具足。與上相違應知其相。
複次由二因緣令所受戒清凈具足。一助伴清凈故。二自性清凈故。云何名為助伴清凈。謂見清凈軌清凈命清凈。云何自性清凈。謂恭敬隨學具分。隨學復有差別。謂三因緣令所受戒清凈具足。一意樂清凈故。二命清凈故。三行清凈故。云何意樂清凈。謂為解脫修行梵行不為生天。云何命清凈。謂如法乞求以自活命。云何名為如法乞求。謂如所應求如所從求而乞求故。云何名為如所應求。謂不矯詐而有所求。亦不
【現代漢語翻譯】 現代漢語譯本： 能開發一切被覆蓋的事物，就不能覆蓋一切事物。能覆蓋已經顯露的事物，就不能開發一切事物。不能發起無量的光明照耀，就能發起無量的光明照耀。違背損害見解，不違背損害見解，應當知道也是這樣。
其次，有三種調善：一是除遣的緣故，二是制伏的緣故，三是損害隨眠（Anusaya，煩惱的潛在傾向）的緣故。又有三種寂靜：一是諸惡尋思不能擾亂的緣故，二是不為諸相所動亂的緣故，三是任運于內心常常喜樂的緣故。又有三種寂止：一是身寂止，二是語寂止，三是意寂止。又有三種梵志（Brahmana，修行者）：一是趣向梵志，二是住果梵志，三是到究竟梵志。像這樣，沙門（Sramana，出家修行者）也有三種。又有三種婆羅門（Brahmana，印度教祭司種姓）：一是假名婆羅門，二是種姓婆羅門，三是正行婆羅門。
其次，由四種因緣導致戒律破損。戒律破損的緣故，依止戒律所應生起的善法都不能生起。即：對於沒有剩餘的罪過，也生起毀犯；對於還有剩餘的罪過，不懺悔消除；對於所犯的罪過，不憶念；對於沒有犯的罪過，執著為有犯；對於已經犯的罪過，執著為沒有犯。由四種因緣名為戒律具足，與上述情況相反，應當知道它的相狀。
其次，由兩種因緣使所受的戒律清凈具足：一是助伴清凈的緣故，二是自性清凈的緣故。什麼叫做助伴清凈？即見清凈、軌清凈、命清凈。什麼叫做自性清凈？即恭敬隨學具分。隨學又有差別，即三種因緣使所受的戒律清凈具足：一是意樂清凈的緣故，二是命清凈的緣故，三是行清凈的緣故。什麼叫做意樂清凈？即爲了解脫而修行梵行（Brahmacarya，清凈行），不爲了生天。什麼叫做命清凈？即如法乞求來維持生命。什麼叫做如法乞求？即如所應求、如所從求而乞求的緣故。什麼叫做如所應求？即不虛偽欺詐地有所求，也不...
【English Translation】 English version: That which can uncover all that is covered cannot cover all things. That which can cover what has been revealed cannot uncover all things. That which cannot initiate limitless illumination can initiate limitless illumination. Contradicting and harming views, not contradicting and harming views, it should be known is also thus.
Furthermore, there are three kinds of taming: one is because of eliminating, one is because of subduing, and one is because of harming the latent tendencies (Anusaya). There are also three kinds of tranquility: one is because evil thoughts cannot disturb, one is because not being disturbed by appearances, and one is because of naturally being joyful within. There are also three kinds of cessation: one is bodily cessation, one is verbal cessation, and one is mental cessation. There are also three kinds of Brahmanas: one is a Brahmana who is approaching, one is a Brahmana who abides in the fruit, and one is a Brahmana who has reached the ultimate. Likewise, there are three kinds of Sramanas. There are also three kinds of Brahmanas: one is a nominally named Brahmana, one is a Brahmana by lineage, and one is a Brahmana by righteous conduct.
Furthermore, there are four causes that lead to the breaking of precepts. Because the precepts are broken, the good that should arise from relying on the precepts cannot arise. Namely: arising transgression even in the absence of remaining faults; not repenting and eliminating remaining faults; not remembering the faults committed; holding that there is a fault when there is no fault; holding that there is no fault when there is a fault. Being complete in precepts is due to four causes, and its characteristics should be known as the opposite of the above.
Furthermore, there are two causes that make the precepts received pure and complete: one is because of the purity of companions, and one is because of the purity of nature. What is called the purity of companions? It is purity of view, purity of conduct, and purity of livelihood. What is called purity of nature? It is respectfully following learning and having complete parts. Following learning also has differences, namely, three causes that make the precepts received pure and complete: one is because of the purity of intention, one is because of the purity of livelihood, and one is because of the purity of conduct. What is called purity of intention? It is practicing pure conduct (Brahmacarya) for the sake of liberation, not for the sake of being born in the heavens. What is called purity of livelihood? It is seeking alms lawfully to sustain life. What is called lawful seeking of alms? It is because of seeking as it should be sought and seeking from where it should be sought. What is called seeking as it should be sought? It is seeking without hypocrisy or deceit, and also not...
綺說而有所求。亦不現相而有所求。亦不抑逼而有所求。亦不以利而悕于利。云何名為如所從求。謂除五種不應行處而有所求。云何行清凈。謂深信所犯有不愛果。若行若住繫念思惟終不故犯。設有所犯即便從他如法悔除。誓于當來堅牢防護。
複次若有苾芻欲勤加行密護根門。應以四相了知妄念過失。及以四相了知不如理作意。云何四相了知妄念過失。一闕念。二劣念。三失念。四亂念。闕念者。謂於密護諸根門法。不聽不受不善了知。劣念者。謂于彼法雖聽雖受雖善了知。而不常作非委悉作若修若習若多修習。失念者。謂雖修習亦多修習。然或有時不正了知而有所行。亂念者。謂即于彼非雜染中生雜染想。雜染中生非雜染想。
云何以四相了知不如理作意。一是煩惱生因。二與雜染生相應。三毀壞羞恥。四起錯亂犯。煩惱生因者。謂如有一執取于相執取隨好。由此因緣於是處所。惡不善法隨心流逸。與雜染生相應者。謂即與彼惡不善法俱現前行。毀壞羞恥者。謂如有一于應羞恥而不羞恥。又即于彼惡不善法現在前時而無羞恥。起錯亂犯者。謂即因彼無羞恥故。或犯所犯罪或思舍所學。
複次于食知量勤修行者。斷除八處乃名具足於食知量。何等為八。一耽著飲食。二耽著自身。三命根壞滅。四
【現代漢語翻譯】 現代漢語譯本： 以花言巧語來謀求（利益）。不以顯露外相來謀求（利益）。不以壓迫脅迫來謀求（利益）。不以小利來期望獲得大利。什麼叫做如理求取？就是說排除五種不應該行的地方而有所求。什麼叫做行為清凈？就是說深信所犯的罪過會有不悅意的結果。無論是行走還是居住，都繫念思惟，最終不會故意去犯（錯誤）。如果有所觸犯，就立即向他人如法懺悔消除，發誓在將來堅定地防護（不再犯）。 再者，如果有比丘想要勤奮修行，嚴密守護六根之門，應當以四種相狀來了解妄念的過失，以及用四種相狀來了解不如理的作意。用哪四種相狀來了解妄念的過失？一是闕念（缺乏正念），二是劣念（低劣的正念），三是失念（失去正念），四是亂念（混亂的正念）。闕念，是指對於嚴密守護六根之門的法，不聽聞、不接受、不善於瞭解。劣念，是指對於那些法，雖然聽聞、接受、也善於瞭解，但不經常去做，不詳細去做，不修行、不練習、不多加修行。失念，是指雖然修行也多加修行，然而有時不能正確地瞭解而有所行動。亂念，是指對於不是雜染的事物產生雜染的想法，對於雜染的事物產生不是雜染的想法。 用哪四種相狀來了解不如理的作意？一是煩惱生起的原因，二是與雜染的生起相應，三是毀壞羞恥心，四是生起錯亂的罪過。煩惱生起的原因，是指比如有人執取于相（lakshana）執取隨好（anuvyanjana）。由於這個因緣，在這個處所，惡的不善法隨著心而流散放逸。與雜染的生起相應，是指與那些惡的不善法一起同時現前活動。毀壞羞恥心，是指比如有人對於應該感到羞恥的事情而不感到羞恥，又對於那些惡的不善法現在面前的時候而沒有羞恥心。生起錯亂的罪過，是指因為沒有羞恥心的緣故，或者犯下所不應該犯的罪過，或者想要捨棄所應該學習的（戒律）。 再者，對於飲食知道節量而勤奮修行的人，斷除八種處所才能叫做具足對於飲食的節量。哪八種？一是貪戀飲食，二是貪戀自身，三是命根壞滅，四是...
【English Translation】 English version: To seek (benefits) with flowery words. To seek (benefits) without showing outward appearances. To seek (benefits) without oppression or coercion. To hope for great benefits with small gains. What is called seeking according to principle? It means excluding five kinds of places where one should not go to seek. What is called pure conduct? It means deeply believing that offenses committed will have undesirable consequences. Whether walking or dwelling, one keeps mindfulness and contemplation, and ultimately does not deliberately commit (errors). If there is any offense, one immediately confesses and eliminates it according to the Dharma, vowing to firmly protect (oneself from repeating it) in the future. Furthermore, if there is a Bhikshu who wants to diligently practice and closely guard the gates of the six senses, he should understand the faults of deluded thoughts with four aspects, and understand irrational attention with four aspects. What are the four aspects of understanding the faults of deluded thoughts? First, lack of mindfulness (闕念). Second, inferior mindfulness (劣念). Third, loss of mindfulness (失念). Fourth, confused mindfulness (亂念). Lack of mindfulness refers to not listening, not receiving, and not understanding well the Dharma of closely guarding the gates of the six senses. Inferior mindfulness refers to although listening, receiving, and understanding well those Dharmas, not practicing them often, not practicing them in detail, not cultivating, not practicing, and not cultivating extensively. Loss of mindfulness refers to although cultivating and cultivating extensively, sometimes not understanding correctly and acting accordingly. Confused mindfulness refers to generating thoughts of defilement in things that are not defiled, and generating thoughts of non-defilement in things that are defiled. What are the four aspects of understanding irrational attention? First, it is the cause of the arising of afflictions. Second, it is in accordance with the arising of defilements. Third, it destroys shame. Fourth, it gives rise to confused offenses. The cause of the arising of afflictions refers to, for example, someone grasping at characteristics (lakshana) and grasping at minor marks (anuvyanjana). Due to this cause, in this place, evil and unwholesome dharmas flow and dissipate with the mind. Being in accordance with the arising of defilements refers to acting together with those evil and unwholesome dharmas at the same time. Destroying shame refers to, for example, someone not feeling ashamed of things that should be shameful, and not having shame when those evil and unwholesome dharmas are present. Giving rise to confused offenses refers to, because of the lack of shame, either committing offenses that should not be committed, or wanting to abandon what should be learned (the precepts). Furthermore, for those who diligently practice knowing the measure of food, cutting off eight places is called fully possessing the knowledge of the measure of food. What are the eight? First, attachment to food and drink. Second, attachment to oneself. Third, the destruction of the life force. Fourth, ...
饑劣。五身重。六非無病。七命不清凈。八多營事業。
複次常勤修習覺悟瑜伽者。斷除八處乃得名為常勤修習覺悟瑜伽正行具足。何等為八。一由威儀其身疲弊。二愛味偃臥睡眠為樂。三隨雜染相。四不勤修習雜染對治。五非時而覺。六虛棄而覺。七非時而眠。八虛棄而眠。
複次依六出離應知建立諸出離地。何等為六。一不隨順出離。二闕出離。三家出離。四不圓滿出離。五下地出離。六薩迦耶出離。不隨順者。謂五種依止。一趣不隨順。二生不隨順。三精進不隨順。四障不隨順。五愛樂不隨順。闕者。謂闕四種緣。一親友闕。二聽聞闕。三隱沒闕。若教若證皆隱沒故。四施主臥具闕。
複次由四種力生善法欲。一由緣力。二由因力。三由智力。四由行力。
複次由四圓滿故於善說法毗奈耶中出家圓滿。一形相圓滿。謂能隨順無所雜染不染污故。二業圓滿。謂如佛說法善隨順故。三意樂圓滿。四住處圓滿。
複次由五因緣應知尸羅律儀圓滿。一不墜墮故。二能出離故。三不可訶故。四無穿缺故。五不知足故。
複次依二種對治應知四種根律儀。二種對治者。一思擇力。二修習力。四種根律儀者。一境界護。二煩惱護。三纏護。四隨眠護。境界護者。謂住寂靜勤修行時。以念
【現代漢語翻譯】 現代漢語譯本： 飢餓睏乏。五種身心的沉重感。六並非沒有疾病。七生命不清凈。八多方經營各種事業。 其次，經常勤奮地修習覺悟瑜伽的人，斷除以下八種過失，才能被稱為經常勤奮地修習覺悟瑜伽，並且真正具足修行。哪八種呢？一是因為威儀導致身體疲憊。二是喜愛貪圖躺臥睡眠的快樂。三是隨順各種雜染的現象。四是不勤奮修習對治雜染的方法。五是非時而覺醒。六是虛度光陰而覺醒。七是非時而睡眠。八是虛度光陰而睡眠。 其次，依據六種出離，應當知道建立各種出離的境地。哪六種呢？一是不隨順的出離。二是缺少出離的條件。三是家庭的出離。四是不圓滿的出離。五是下地的出離。六是薩迦耶（身見）的出離。不隨順指出五種依止。一是趣向不隨順。二是生處不隨順。三是精進不隨順。四是障礙不隨順。五是愛樂不隨順。缺少指出缺少四種因緣。一是親友的缺少。二是聽聞佛法的缺少。三是隱沒的缺少，無論是教法還是證悟都隱沒了。四是施主和臥具的缺少。 其次，由四種力量產生修習善法的意願。一是由因緣的力量。二是由根本因的力量。三是由智慧的力量。四是由修行的力量。 其次，由四種圓滿的緣故，在善說的佛法和戒律中出家才能圓滿。一是形相圓滿，指的是能夠隨順正法，沒有雜染，不被染污。二是事業圓滿，指的是能夠如佛所說，善於隨順奉行。三是意樂圓滿。四是住處圓滿。 其次，由五種因緣，應當知道尸羅（戒）律儀才能圓滿。一是不墜落惡道。二是能夠出離輪迴。三是不可呵責。四是沒有穿缺。五是知足少欲。 其次，依靠兩種對治，應當知道四種根律儀。兩種對治是：一是思擇力。二是修習力。四種根律儀是：一是境界護。二是煩惱護。三是纏護。四是隨眠護。境界護指的是，安住在寂靜處，勤奮修行的時候，以正念守護。
【English Translation】 English version: Starvation and exhaustion. Five kinds of mental and physical heaviness. Six, not being without illness. Seven, life is not pure. Eight, engaging in many activities. Furthermore, one who constantly and diligently cultivates the yoga of awakening, by eliminating these eight faults, can be called one who constantly and diligently cultivates the yoga of awakening and truly possesses the practice. What are the eight? First, physical exhaustion due to demeanor. Second, delighting in lying down and sleeping. Third, following various defiled appearances. Fourth, not diligently cultivating the antidotes to defilements. Fifth, awakening at an improper time. Sixth, awakening in vain. Seventh, sleeping at an improper time. Eighth, sleeping in vain. Furthermore, based on the six kinds of renunciation, one should know the establishment of various grounds of renunciation. What are the six? First, non-compliant renunciation. Second, deficient renunciation. Third, household renunciation. Fourth, incomplete renunciation. Fifth, lower realm renunciation. Sixth, Sakaya (self-view) renunciation. Non-compliant refers to five kinds of reliance. First, inclination is non-compliant. Second, birth is non-compliant. Third, diligence is non-compliant. Fourth, obstacles are non-compliant. Fifth, delight is non-compliant. Deficient refers to lacking four kinds of conditions. First, lack of friends. Second, lack of hearing the Dharma. Third, lack of concealment, because both teachings and realizations are concealed. Fourth, lack of patrons and bedding. Furthermore, the desire to generate virtuous Dharma arises from four kinds of power. First, from the power of conditions. Second, from the power of the root cause. Third, from the power of wisdom. Fourth, from the power of practice. Furthermore, due to four kinds of completeness, ordination in the well-spoken Dharma and Vinaya (discipline) is complete. First, completeness of form, which means being able to accord with the Dharma, without impurities, and not being defiled. Second, completeness of action, which means being able to follow and practice well as the Buddha taught. Third, completeness of intention. Fourth, completeness of dwelling place. Furthermore, due to five causes, one should know that the Śīla (precept) discipline is complete. First, not falling into evil destinies. Second, being able to liberate from samsara. Third, being irreproachable. Fourth, being without flaws or deficiencies. Fifth, being content and having few desires. Furthermore, relying on two kinds of antidotes, one should know the four kinds of sense restraint. The two kinds of antidotes are: First, the power of discernment. Second, the power of cultivation. The four kinds of sense restraint are: First, guarding the realm. Second, guarding against afflictions. Third, guarding against entanglements. Fourth, guarding against latent tendencies. Guarding the realm refers to, when dwelling in a quiet place and diligently practicing, guarding with mindfulness.
自守于諸境界心不流散故。煩惱護者。謂等位行而遊行時。于諸境界遠離貪憂故。即分別此不取其相。乃至心不流逸者。若於爾時執取彼相復起隨覺。執取隨好則便於彼修防護行。以修習力守護眼根。是名纏護。證眼根護。是隨眠護。
複次由五因緣當知于食知量圓滿。一依止對治故。二遠離所治故。三作自作業故。四依處故。五分別故。此中舊受者饑所起。苦受者食所起。撫育者增梵行故。力者能害所治故。樂者現法樂住故。無罪者凈福田故。安隱住者煩惱苦斷能作證故。減省睡眠。無間殷重二加行故精進圓滿。殷重加行者。謂行坐時而成辦故。于第一第二第四蓋中宜坐時。第三蓋中宜行時。第五蓋中宜俱時。無間加行者。謂于晝日夜初後分應常覺悟。于夜中分正習睡眠。為離師子相似長時極重失念無間睡故。重累其足乃至思惟起想正習睡眠。
複次應於五處知量正知而住。一於行處。二于觀處。三于攝受利養恭敬處。四于受用資具處。五于善品加行處。由初處故終不遊行非所行處。亦不曛暮而出遊行。由第二故先不作意而觀視者速攝其根。若先作意而觀視者善住其念。由第三故若有所受及他禮時。手不拳縮足不躁動。由第四故受用衣缽及與飲食皆知其量。由第五故若居寂靜。于晝日分經行宴坐。若行
【現代漢語翻譯】 現代漢語譯本 由於在各種境界中守護自己，心不散亂的緣故。煩惱的守護者，是指在同等地位修行時，對於各種境界遠離貪婪和憂愁的緣故。也就是分別這些境界而不執取它們的表相，乃至心不放縱散亂。如果在那個時候執取那些表相，又生起隨之而來的覺知，執取那些細微的美好，就容易在那裡修行防護的行為。通過修習的力量守護眼根，這叫做纏護。證明眼根的守護，就是隨眠的守護。
其次，應當通過五個因緣知道對於食物的知量是圓滿的。一是依靠對治的緣故。二是遠離所治的緣故。三是作為自己的作業的緣故。四是依靠處所的緣故。五是分別的緣故。這裡，舊的感受是指飢餓所引起的。苦的感受是指食物所引起的。撫育是指增長梵行的緣故。力量是指能夠損害所治的緣故。快樂是指現世安樂的住處的緣故。無罪是指清凈的福田的緣故。安穩的住處是指煩惱痛苦斷除能夠作證的緣故。減少睡眠，是因為無間斷和殷重兩種加行的緣故，所以精進圓滿。殷重加行是指，在行走和坐著的時候都能成辦的緣故。對於第一、第二、第四種蓋障，適宜坐著的時候。對於第三種蓋障，適宜行走的時候。對於第五種蓋障，適宜行走和坐著的時候。無間加行是指，在白天和夜晚的最初和最後的時間段，應該經常保持覺悟。在夜晚中間的時間段，正確地練習睡眠。爲了遠離像獅子一樣長時間的極度嚴重的失念無間睡眠的緣故。重複地累積雙腳，乃至思考生起想法，正確地練習睡眠。
其次，應該在五個地方知道適量，保持正念而住。一是在行走的地方。二是在觀察的地方。三是在攝取利養恭敬的地方。四是在受用資具的地方。五是在善品加行的地方。由於第一個地方的緣故，最終不會進入不應該去的地方，也不會在黃昏時分才出去。由於第二個地方的緣故，先前沒有作意而觀看的人，能夠迅速地收攝他的根。如果先前作意而觀看的人，能夠很好地安住他的念頭。由於第三個地方的緣故，如果有所接受以及他人行禮的時候，手不握拳，腳不躁動。由於第四個地方的緣故，受用衣服、缽以及飲食，都要知道適量。由於第五個地方的緣故，如果居住在寂靜的地方，在白天經行和宴坐，如果行走
【English Translation】 English version Because of guarding oneself in all realms, the mind is not scattered. The protector of afflictions refers to, when practicing at the same level, being far from greed and sorrow in all realms. That is, distinguishing these realms without grasping their appearances, even to the point where the mind does not wander. If at that time one grasps those appearances and then arises with subsequent awareness, grasping those subtle beauties, it becomes easy to practice protective behavior there. Guarding the eye faculty through the power of practice is called 'entanglement protection'. Proving the protection of the eye faculty is the protection of latent tendencies (anusaya).
Furthermore, one should know that the complete measure of food is fulfilled through five causes. First, because of relying on the antidote. Second, because of being far from what is to be treated. Third, because of acting as one's own task. Fourth, because of relying on a place. Fifth, because of discernment. Here, the old feeling refers to what is caused by hunger. The feeling of suffering refers to what is caused by food. Nurturing refers to increasing pure conduct (brahmacarya). Strength refers to being able to harm what is to be treated. Happiness refers to the abode of present happiness. Innocence refers to the pure field of merit. Peaceful abode refers to the ability to realize the cessation of afflictions and suffering. Reducing sleep is because of the two practices of uninterrupted and earnest effort, therefore diligence is complete. Earnest effort refers to being able to accomplish things while walking and sitting. For the first, second, and fourth hindrances (nivaranas), it is appropriate to sit. For the third hindrance, it is appropriate to walk. For the fifth hindrance, it is appropriate to both walk and sit. Uninterrupted effort refers to constantly being awake during the first and last parts of the day and night. In the middle part of the night, one should correctly practice sleep. In order to avoid lion-like, long-lasting, extremely serious loss of mindfulness and uninterrupted sleep, one should repeatedly pile up one's feet, even to the point of thinking and generating ideas, and correctly practice sleep.
Furthermore, one should dwell with mindfulness, knowing the proper measure in five places. First, in the place of walking. Second, in the place of observing. Third, in the place of receiving gains, offerings, and respect. Fourth, in the place of using resources. Fifth, in the place of applying wholesome qualities. Because of the first place, one will ultimately not go to places one should not go, nor will one go out at dusk. Because of the second place, those who observe without prior intention can quickly gather their faculties. If those who observe with prior intention can maintain their mindfulness well. Because of the third place, if there is something received or when others pay respects, one's hands should not be clenched and one's feet should not be restless. Because of the fourth place, one should know the proper measure when using robes, bowls, and food. Because of the fifth place, if one dwells in a quiet place, one should walk and sit in the daytime, if walking
若住若坐若覺善知其量。于其夜分所習睡眠亦善知量。若有修習論義抉擇。若語若默亦善知量。為令二種所依調適除遣睡眠及諸勞倦亦善知量。
複次若有苾芻勤修神足。略由四支攝諸斷行。一修習支。二證勝進支。三護隨煩惱通達支。四引發能凈隨煩惱支。修習支者。謂欲精進。何以故。依欲精進修神足故。證勝進支者。謂信輕安。何以故。由證勝進故以凈信心信上解脫。以其輕安止息所有身心粗重。護隨煩惱通達支者。謂念正知。何以故。由正念故防護未生止觀隨惑。由正知故通達已生止觀隨惑。引發能凈隨煩惱支者。謂思及舍。何以故。由思故策沉下心。由舍故若心掉舉攝持于內。
複次有四種法。于所得定為增上緣。一審諦聽聞。二得正教授。三宿世串習。四具足多聞。審諦聽聞者。謂發起樂欲生凈信心聽聞正法。由此因此緣得心一境性。得正教授者。謂因次第教授無倒教授故。發起勇猛精進而住無間。常委于菩提分精勤方便修習而住。由此因此緣得心一境性。宿世串習者。謂于宿世鄰近生中。于諸靜慮及諸等至數已證入。由此因此緣得心一境性。具足多聞者。謂多聞聞持其聞積集。即于彼法獨處空閑思惟籌量審諦觀察。由此因此緣得心一境性。
複次有七種法。為欲證得三摩地者應正了
【現代漢語翻譯】 現代漢語譯本： 無論是居住、坐臥還是清醒時，都應善於瞭解適度。對於夜間所習慣的睡眠，也應善於瞭解適度。如果有修習論議和決斷抉擇，無論是說話還是沉默，也應善於瞭解適度。爲了使兩種所依（身體和心）調和適宜，去除睡眠以及各種勞累睏倦，也應善於瞭解適度。
再者，如果有比丘勤奮修習神足（神通的根本），大致由四支來攝持各種斷行（斷除煩惱的修行）：一是修習支，二是證勝進支，三是防護隨煩惱通達支，四是引發能凈隨煩惱支。修習支是指欲（願望）和精進（努力）。為什麼呢？因為依靠欲和精進來修習神足的緣故。證勝進支是指信（信心）和輕安（身心輕快安適）。為什麼呢？因為通過證得殊勝的精進，從而以清凈的信心信解上上的解脫，以輕安來止息所有身心的粗重。防護隨煩惱通達支是指念（正念）和正知（正確的覺知）。為什麼呢？因為通過正念來防護未生起的止觀隨惑（跟隨止觀而生的迷惑），通過正知來通達已經生起的止觀隨惑。引發能凈隨煩惱支是指思（思考）和舍（放下）。為什麼呢？因為通過思考來策勵沉下的心，通過舍來攝持掉舉的心，使它安住于內。
再者，有四種法，對於所得的禪定是增上的助緣：一是審諦聽聞，二是得正教授，三是宿世串習，四是具足多聞。審諦聽聞是指發起喜好和願望，生起清凈的信心來聽聞正法。由此因和緣，可以得到心一境性（心專注于單一境界）。得正教授是指因為次第教授和無倒教授的緣故，發起勇猛的精進而安住，無間斷地、常常地致力於菩提分（通往覺悟的因素），精勤方便地修習而安住。由此因和緣，可以得到心一境性。宿世串習是指在前世鄰近的生命中，對於各種靜慮（禪定）以及各種等至（入定）已經多次證入。由此因和緣，可以得到心一境性。具足多聞是指廣泛地聽聞，聞后受持，將所聞積聚起來，然後對於這些法，獨自在空閑的地方思惟籌量，審諦觀察。由此因和緣，可以得到心一境性。
再者，有七種法，爲了想要證得三摩地（禪定）的人應該正確瞭解。
【English Translation】 English version: Whether dwelling, sitting, or awake, one should be skilled in knowing moderation. Regarding the sleep one is accustomed to during the night, one should also be skilled in knowing moderation. If there is practice of debate and decisive discernment, whether speaking or silent, one should also be skilled in knowing moderation. In order to harmonize the two supports (body and mind), and to dispel sleep and all weariness and fatigue, one should also be skilled in knowing moderation.
Furthermore, if there is a Bhikshu (Buddhist monk) who diligently cultivates the Divine Abidings (神通的根本, the basis of supernatural powers), he generally controls the various practices of abandonment (斷除煩惱的修行, practices of abandoning afflictions) through four limbs: first, the limb of cultivation; second, the limb of attaining superior progress; third, the limb of protecting against and understanding accompanying afflictions; fourth, the limb of inducing the purification of accompanying afflictions. The limb of cultivation refers to desire (願望) and diligence (努力). Why? Because one cultivates the Divine Abidings relying on desire and diligence. The limb of attaining superior progress refers to faith (信心) and pliancy (身心輕快安適, lightness and ease of body and mind). Why? Because by attaining superior progress, one believes in higher liberation with pure faith, and with pliancy, one pacifies all the grossness of body and mind. The limb of protecting against and understanding accompanying afflictions refers to mindfulness (正念) and correct knowledge (正確的覺知). Why? Because through mindfulness, one protects against unarisen afflictions that accompany cessation and insight (跟隨止觀而生的迷惑, afflictions that arise with cessation and insight), and through correct knowledge, one understands arisen afflictions that accompany cessation and insight. The limb of inducing the purification of accompanying afflictions refers to thought (思考) and equanimity (放下). Why? Because through thought, one encourages the sinking mind, and through equanimity, one restrains the agitated mind, keeping it within.
Furthermore, there are four kinds of factors that are superior conditions for the samadhi (禪定, meditative concentration) that has been attained: first, attentive listening; second, obtaining correct instruction; third, familiarity from past lives; fourth, possessing extensive learning. Attentive listening refers to generating delight and desire, and giving rise to pure faith to listen to the true Dharma. Through this cause and condition, one obtains one-pointedness of mind (心專注于單一境界, the mind focused on a single object). Obtaining correct instruction refers to, because of gradual instruction and non-inverted instruction, generating courageous diligence and abiding without interruption, constantly and diligently applying oneself to the factors of enlightenment (通往覺悟的因素, factors leading to enlightenment), diligently and skillfully cultivating and abiding. Through this cause and condition, one obtains one-pointedness of mind. Familiarity from past lives refers to, in neighboring lives in past existences, having already entered into various concentrations (禪定, meditative absorptions) and various attainments (入定, states of absorption) many times. Through this cause and condition, one obtains one-pointedness of mind. Possessing extensive learning refers to listening widely, retaining what is heard, accumulating what is heard, and then, regarding these teachings, dwelling alone in a secluded place, contemplating, deliberating, and carefully observing. Through this cause and condition, one obtains one-pointedness of mind.
Furthermore, there are seven kinds of factors that one who wishes to attain samadhi (禪定, meditative concentration) should correctly understand.
知。一內定退因。二外定退因。三內定退。四外定退。五內定退及因對治。六外定退及因對治。七彼二對治依持。內定退因者。謂懈怠。外定退因者。謂掉舉。內定退者。謂惛沉睡眠。外定退者。謂於五妙欲散亂。內定退及因對治者。謂善取相而正觀察。外定退及因對治者。謂即于身觀察不凈。彼二對治依持者。謂光明想。
云何于身觀集法住。謂觀此身從過去世及諸飲食現在而生。云何于身觀滅法住謂觀此身於當來世是死滅法。云何于身觀集滅法住。謂觀此身於現在世由飲食緣增長久住必當破壞。于有身者。謂於此身善住其念于真如身。或唯出世間智者。謂由於內奢摩他道。或唯出世間見者。謂由毗缽舍那道。或唯憶念者。謂由此後所得出世間道。
云何于身無所依住。謂依諸定修習念住。即于彼定無有愛味。乃至無有住著。云何於世間無所取執。謂於四顛倒已永斷滅。永斷滅故於彼身等終不執取凈樂我常。
複次依上施設建立五種補特伽羅。云何為五。一欣樂喜樂諸異生者。二欣樂障斷見跡行者。三欣樂解脫見趣行者。四到究竟見趣行者。五到究竟見跡行者。云何欣樂喜樂異生補特伽羅。應知此有三種。謂欣樂欲生喜樂。欣樂有尋有伺定生喜樂。欣樂無尋有伺定生喜樂。欣樂無尋無伺定生喜樂
【現代漢語翻譯】 現代漢語譯本： 知。一、內在禪定退失之因（內定退因）。二、外在禪定退失之因（外定退因）。三、內在禪定的退失（內定退）。四、外在禪定的退失（外定退）。五、內在禪定退失及其原因的對治（內定退及因對治）。六、外在禪定退失及其原因的對治（外定退及因對治）。七、這兩種對治的所依（彼二對治依持）。 內在禪定退失之因，指的是懈怠。外在禪定退失之因，指的是掉舉。內在禪定的退失，指的是惛沉睡眠。外在禪定的退失，指的是對於五種妙欲的散亂。 內在禪定退失及其原因的對治，指的是善於取相併且正確地觀察。外在禪定退失及其原因的對治，指的是立即對於身體觀察不凈。 這兩種對治的所依，指的是光明想。
如何于自身觀察集法而安住（于身觀集法住）？指的是觀察此身從過去世以及各種飲食現在而生。如何于自身觀察滅法而安住（于身觀滅法住）？指的是觀察此身於將來世是死滅之法。如何于自身觀察集滅法而安住（于身觀集滅法住）？指的是觀察此身於現在世由飲食的因緣增長久住，必定會破壞。 對於有身者，指的是對於此身善於安住其念，對於真如之身。或者唯有出世間智慧的人，指的是由於內在的奢摩他道（śamatha，止禪）。或者唯有出世間見解的人，指的是由於毗缽舍那道（vipaśyanā，觀禪）。或者唯有憶念的人，指的是由此後所得到的出世間道。
如何于自身無所依而安住（于身無所依住）？指的是依靠各種禪定修習念住，即對於那些禪定沒有愛戀貪味，乃至沒有執著。 如何於世間無所取執？指的是對於四種顛倒（四顛倒）已經永遠斷滅。因為永遠斷滅的緣故，對於那個身體等等，最終不執取為凈、樂、我、常。
再次，依據以上施設建立五種補特伽羅（pudgala，人）。哪五種呢？一、欣樂喜樂的各種異生者。二、欣樂障礙斷滅的見跡行者。三、欣樂解脫的見趣行者。四、到達究竟的見趣行者。五、到達究竟的見跡行者。 什麼是欣樂喜樂的異生補特伽羅？應當知道這有三種。指的是欣樂欲界所生的喜樂，欣樂有尋有伺定所生的喜樂，欣樂無尋有伺定所生的喜樂，欣樂無尋無伺定所生的喜樂。
【English Translation】 English version: Knowing. First, the cause of decline in internal concentration (內定退因, nèi dìng tuì yīn). Second, the cause of decline in external concentration (外定退因, wài dìng tuì yīn). Third, the decline in internal concentration (內定退, nèi dìng tuì). Fourth, the decline in external concentration (外定退, wài dìng tuì). Fifth, the remedy for the decline in internal concentration and its cause (內定退及因對治, nèi dìng tuì jí yīn duìzhì). Sixth, the remedy for the decline in external concentration and its cause (外定退及因對治, wài dìng tuì jí yīn duìzhì). Seventh, the support for these two remedies (彼二對治依持, bǐ èr duìzhì yīchí). The cause of decline in internal concentration refers to laziness. The cause of decline in external concentration refers to restlessness. The decline in internal concentration refers to drowsiness and sleep. The decline in external concentration refers to distraction by the five sensual pleasures. The remedy for the decline in internal concentration and its cause refers to skillfully grasping the characteristics and observing them correctly. The remedy for the decline in external concentration and its cause refers to immediately observing the impurity of the body. The support for these two remedies refers to the thought of light.
How does one dwell observing the arising nature in the body (于身觀集法住, yú shēn guān jí fǎ zhù)? It refers to observing that this body arises from past lives and various foods in the present. How does one dwell observing the ceasing nature in the body (于身觀滅法住, yú shēn guān miè fǎ zhù)? It refers to observing that this body in the future is subject to death and cessation. How does one dwell observing the arising and ceasing nature in the body (于身觀集滅法住, yú shēn guān jí miè fǎ zhù)? It refers to observing that this body in the present, due to the conditions of food, grows and dwells for a long time, but will inevitably be destroyed. For those who have a body, it refers to being skilled in dwelling with mindfulness on this body, towards the body of Suchness. Or only those with transcendent wisdom, referring to the path of inner Śamatha (奢摩他, śamatha, calming meditation). Or only those with transcendent views, referring to the path of Vipassanā (毗缽舍那, vipaśyanā, insight meditation). Or only those with mindfulness, referring to the transcendent path obtained thereafter.
How does one dwell without reliance on the body (于身無所依住, yú shēn wú suǒ yī zhù)? It refers to relying on various samādhis (定, dìng, concentration) to cultivate mindfulness, without any craving or attachment to those samādhis. How does one have no grasping in the world? It refers to the four inversions (四顛倒, sì diāndǎo) having been permanently cut off. Because of being permanently cut off, one ultimately does not grasp the body, etc., as pure, pleasurable, self, or permanent.
Furthermore, based on the above establishment, five types of individuals (補特伽羅, pudgala, person) are established. What are the five? First, various ordinary beings who delight in joy and pleasure. Second, those who delight in the path of seeing, who are on the path of cutting off obstacles. Third, those who delight in liberation, who are on the path of the view. Fourth, those who have reached the ultimate, who are on the path of the view. Fifth, those who have reached the ultimate, who are on the path of seeing. What is an ordinary individual who delights in joy and pleasure? It should be known that there are three types of these. It refers to delighting in the joy and pleasure born from the desire realm, delighting in the joy and pleasure born from samādhi with coarse thought and subtle thought, delighting in the joy and pleasure born from samādhi without coarse thought but with subtle thought, and delighting in the joy and pleasure born from samādhi without coarse thought and without subtle thought.
差別故。云何欣樂障斷見跡行補特伽羅。應知此有二種。謂欣樂煩惱障斷。欣樂定障斷。差別故。欣樂煩惱障斷補特伽羅。于現法樂住未得已得。於一切種有想等至未得已得。謂于依止及於觀察。所知有差別故。欣樂定障斷補特伽羅。於一切勝處未得已得。及於一切遍處未得已得。云何欣樂解脫見趣行補特伽羅。謂諸外道起如是見。我為非有。我所為非有。我當無有。我所當無有。彼於此見未得已得。
云何到究竟見趣行補特伽羅。謂于非想非非想處未得已得。云何到究竟見跡行補特伽羅。謂於六觸處無餘永斷究竟證受。如是名為依止施設建立五種補特伽羅複次鄔波索迦有三種德。一清凈。二能造作。
三能引發。清凈者。謂意樂清凈戒。行清凈。證清凈。意樂清凈者。謂于佛寶等遠離疑惑。不悕世事謂作吉祥。戒行清凈者。謂能圓滿所有學處。證清凈者。謂能證得世出世清凈故。能作三寶所作事故。名能造作。能引發同法不同法者智故。名能引發。
複次有三種法。一聞法。二行法。三究竟證法。又外道法是顛倒說。所有禁戒非可現見。依止邪愿修梵行故。所有等至有熱惱非究竟。不能趣究竟不能出離故。共諸外道故。共諸異生故。諸佛正法與彼相違。是真善說是可現見。乃至智者自內所證。
【現代漢語翻譯】 現代漢語譯本：因為存在差別。什麼是欣樂障斷見跡行補特伽羅（Pudgala，人）？應該知道這有二種，即欣樂煩惱障斷，欣樂定障斷，因為存在差別。欣樂煩惱障斷補特伽羅，對於現法樂住（Dharmasukhaviharin，在當下體驗快樂的狀態）未得已得，對於一切種有想等至（Samapatti，禪定）未得已得，即對於依止（Nissaya，依靠）以及對於觀察（Anupassana，內觀），所知（Nyana，知識）有差別。欣樂定障斷補特伽羅，對於一切勝處（Abhibhayatana，制勝處）未得已得，以及對於一切遍處（Kasina，遍處定）未得已得。什麼是欣樂解脫見趣行補特伽羅？是指那些外道（Tirthika，外道）生起這樣的見解：『我為非有，我所為非有，我當無有，我所當無有。』他們對於此見未得已得。 什麼是到究竟見趣行補特伽羅？是指對於非想非非想處（Nevasannanasannayatana，無所有處定）未得已得。什麼是到究竟見跡行補特伽羅？是指對於六觸處（Salayatana，六處）無餘永斷究竟證受。這樣名為依止施設建立五種補特伽羅。再次，鄔波索迦（Upasaka，近事男）有三種德：一、清凈；二、能造作；三、能引發。清凈者，是指意樂清凈、戒行清凈、證清凈。意樂清凈者，是指對於佛寶（Buddha-ratna，佛寶）等遠離疑惑，不希望世事，不作吉祥想。戒行清凈者，是指能夠圓滿所有學處（Siksa-pada，學處）。證清凈者，是指能夠證得世間和出世間的清凈。 因為能作三寶（Tri-ratna，三寶）所作之事，所以名為能造作。因為能引發同法不同法者的智慧，所以名為能引發。 再次，有三種法：一、聞法（Sutadharma，聽聞佛法）；二、行法（Dharmachara，奉行佛法）；三、究竟證法（Paramartha-dharma，證得究竟真理）。另外，外道法是顛倒之說，所有禁戒並非可以現見，因為依止邪愿修梵行（Brahmacarya，梵行）。所有等至有熱惱，並非究竟，不能趣向究竟，不能出離。與外道相同，與異生（Prthagjana，凡夫）相同。諸佛正法與他們相反，是真善說，是可以現見的，乃至智者自己內心所證。
【English Translation】 English version: Because of the difference. What is a Pudgala (person) who delights in the abandonment of obstacles, who walks the path of seeing? It should be known that there are two kinds: one who delights in the abandonment of the obstacle of afflictions, and one who delights in the abandonment of the obstacle of concentration, because of the difference. A Pudgala who delights in the abandonment of the obstacle of afflictions has already attained or not yet attained dwelling in happiness in the present life (Dharmasukhaviharin, state of experiencing happiness in the present moment), and has already attained or not yet attained all kinds of meditative attainments (Samapatti, meditative absorption), that is, with respect to reliance (Nissaya, dependence) and with respect to observation (Anupassana, introspection), there is a difference in what is known (Nyana, knowledge). A Pudgala who delights in the abandonment of the obstacle of concentration has already attained or not yet attained all the mastery bases (Abhibhayatana, bases of mastery), and has already attained or not yet attained all the totality bases (Kasina, totality meditations). What is a Pudgala who delights in liberation, who walks the path of seeing? It refers to those non-Buddhists (Tirthika, non-Buddhist) who arise with such a view: 'I am non-existent, what belongs to me is non-existent, I will be non-existent, what belongs to me will be non-existent.' They have already attained or not yet attained this view. What is a Pudgala who walks the path of seeing that reaches the ultimate? It refers to one who has already attained or not yet attained the state of neither perception nor non-perception (Nevasannanasannayatana, the sphere of neither perception nor non-perception). What is a Pudgala who walks the path of practice that reaches the ultimate? It refers to the complete and final cessation and realization of the six sense bases (Salayatana, six sense spheres). This is called the establishment of five kinds of Pudgalas based on reliance. Furthermore, an Upasaka (layman) has three virtues: first, purity; second, ability to create; third, ability to induce. Purity refers to purity of intention, purity of conduct, and purity of realization. Purity of intention refers to being free from doubt regarding the Buddha Jewel (Buddha-ratna, the jewel of the Buddha), not desiring worldly affairs, and not thinking of auspiciousness. Purity of conduct refers to being able to fulfill all the precepts (Siksa-pada, precepts). Purity of realization refers to being able to attain purity in both worldly and supramundane realms. Because one can perform the actions of the Three Jewels (Tri-ratna, the Three Jewels), one is called 'able to create.' Because one can induce wisdom in those who are similar and dissimilar in Dharma, one is called 'able to induce.' Furthermore, there are three kinds of Dharma: first, hearing the Dharma (Sutadharma, hearing the teachings); second, practicing the Dharma (Dharmachara, practicing the teachings); third, ultimately realizing the Dharma (Paramartha-dharma, realizing the ultimate truth). Moreover, the teachings of non-Buddhists are inverted, and all their prohibitions and precepts are not visible, because they rely on wrong aspirations to cultivate pure conduct (Brahmacarya, pure conduct). All their meditative attainments have heat and are not ultimate, unable to lead to the ultimate, unable to lead to liberation. They are the same as non-Buddhists, the same as ordinary beings (Prthagjana, ordinary beings). The true Dharma of the Buddhas is contrary to them; it is truly well-spoken, it is visible, and it is realized by the wise within themselves.
複次諸欲得舍次第謂當宣說。先所應作由此故得。謂由佈施持戒。於此可得謂在天上。由此受用謂由愛味。由此故舍謂由過患。如此差別舍於事欲及煩惱欲。謂由出離遠離功德。又若顯示清凈品法。謂應稱讚四沙門果。從彼決定無退墮故。或出世間故。
複次由三因緣同梵行者。應當和合驅擯犯戒。一為護他故。二彼不堪為上法器故。三彼能令僧無威德故。
複次由四因緣令于尸羅深生愛樂。一由師教遠離二邊制立所學故。二由自內非極猛利貪等類故。三由助伴彼極柔和易共住故。四由加行不住懈怠故。
複次有四種觀察尸羅。一由共住信知是有。二于厄難信知堅牢。三由世務信知無缺。四由言論抉擇信知無戀見不壞故。
云何心趣遠離。謂于住時處憒鬧者。云何心趣出離。謂于聚落而遊行者。云何心趣涅槃。謂居寂靜處奢摩他等相者。復有差別。謂依遠煩惱說趣遠離。依出生死說趣出離。依入涅槃宮說趣涅槃。一切受並相續滅。故名為無影。名為寂滅。三苦永離故名為寂靜。煩惱熾然熱惱永息故名為清涼。得無上跡故名為真梵。
複次由三過故不能無倒聽聞正法。一散亂故。二愚癡故。三不恭敬故。
複次有五種相為聞修器。一謙下心。二奉行心。三攝受義心。四善攝
【現代漢語翻譯】 現代漢語譯本： 再說，想要逐漸捨棄各種慾望，應當宣說其次第。首先應該做的是通過佈施和持戒來獲得善果。通過這些善行可以在天上享樂。由於貪愛這些享樂，所以會執著於它們。而通過認識到這些享樂的過患，就可以捨棄它們。如此區分，可以捨棄對事物和煩惱的慾望，通過出離和遠離的功德來實現。此外，如果想要顯示清凈的品德和法則，就應該讚揚四沙門果（Sramana-phala，聲聞四果：須陀洹果、斯陀含果、阿那含果、阿羅漢果），因為從獲得這些果位之後，就不會再退墮，或者說已經超越了世間。
再說，由於三種原因，與你一同修梵行的人，如果犯戒，應當共同驅逐他。第一是爲了保護其他人。第二是因為他不堪成為修習上乘佛法的器皿。第三是因為他會使僧團失去威望和德行。
再說，由於四種原因，會使人對戒律（Sila，佛教倫理規範）深深地產生喜愛和樂於奉行之心。第一是因為老師的教導，遠離兩種極端，制定了所要學習的內容。第二是因為自己內心沒有過於強烈的貪婪等煩惱。第三是因為幫助自己的人非常柔和，容易相處。第四是因為精進修行，不懈怠。
再說，有四種方法來觀察戒律（Sila，佛教倫理規範）。第一是通過共同生活，確信對方是有持戒的。第二是在危難的時候，確信對方的戒律是堅固的。第三是通過日常事務，確信對方的戒律沒有缺失。第四是通過言論的辨析，確信對方的戒律沒有貪戀和邪見，不會被破壞。
什麼叫做心傾向於遠離？是指在居住的時候，遠離喧鬧的地方。什麼叫做心傾向於出離？是指遠離村落，獨自修行。什麼叫做心傾向於涅槃（Nirvana，佛教術語，指解脫）？是指居住在寂靜的地方，修習奢摩他（Samatha，止觀）等法門。還有其他的區別：依據遠離煩惱來說，是傾向於遠離；依據脫離生死輪迴來說，是傾向於出離；依據進入涅槃宮殿來說，是傾向於涅槃。一切感受和相續都滅盡，所以叫做無影，也叫做寂滅。永遠脫離三種痛苦，所以叫做寂靜。煩惱熾盛的熱惱永遠止息，所以叫做清涼。獲得無上的足跡，所以叫做真梵。
再說，由於三種過失，不能正確地聽聞佛法。第一是由於心散亂。第二是由於愚癡。第三是由於不恭敬。
再說，有五種品相是聽聞和修習佛法的良好根器。第一是謙虛的心。第二是奉行佛法的心。第三是攝取佛法要義的心。第四是善於攝...
【English Translation】 English version: Furthermore, the order in which one should relinquish desires will now be explained. What should be done first is achieved through generosity (Dana) and moral discipline (Sila). Through these, one can attain what is available in the heavens. From this comes enjoyment, which is savored with attachment. Through recognizing the faults of this, one relinquishes it. In this way, one distinguishes and relinquishes desires for objects and desires born of afflictions, through the merits of renunciation and detachment. Moreover, if one wishes to display pure qualities and doctrines, one should praise the four fruits of a Sramana (Sramana-phala, the four fruits of a contemplative: Srotaapanna, Sakrdagamin, Anagamin, Arhat), because from the moment one attains these fruits, there is no falling back, or because one has transcended the world.
Furthermore, due to three reasons, those who practice the Brahma-faring (Brahmacarya, a holy life) together should harmoniously expel one who has violated the precepts. First, for the sake of protecting others. Second, because they are not suitable vessels for the higher Dharma. Third, because they can cause the Sangha (community) to lose its dignity and virtue.
Furthermore, due to four reasons, one develops a deep love and delight for moral discipline (Sila, Buddhist ethical conduct). First, because of the teacher's instruction, which avoids the two extremes and establishes what is to be learned. Second, because one's own mind is not dominated by intense greed and other afflictions. Third, because one's companions are very gentle and easy to live with. Fourth, because one diligently practices and does not dwell in laziness.
Furthermore, there are four ways to observe moral discipline (Sila, Buddhist ethical conduct). First, through living together, one knows that the other person is disciplined. Second, in times of difficulty, one knows that their discipline is steadfast. Third, through worldly affairs, one knows that their discipline is without flaws. Fourth, through discerning discussions, one knows that their discipline is without attachment and wrong views, and cannot be destroyed.
What is meant by the mind inclining towards detachment? It refers to dwelling in places that are not noisy. What is meant by the mind inclining towards renunciation? It refers to dwelling away from villages, practicing alone. What is meant by the mind inclining towards Nirvana (Nirvana, the ultimate goal of Buddhism)? It refers to dwelling in quiet places, practicing Samatha (Samatha, calming the mind) and other practices. There are also other distinctions: based on distancing oneself from afflictions, it is said to incline towards detachment; based on escaping the cycle of birth and death, it is said to incline towards renunciation; based on entering the palace of Nirvana, it is said to incline towards Nirvana. All sensations and continuity cease, therefore it is called 'without shadow' and also called 'quiescence'. Because one is forever separated from the three sufferings, it is called 'peaceful'. Because the burning heat of afflictions is forever extinguished, it is called 'cool'. Having attained the supreme trace, it is called 'true Brahma'.
Furthermore, due to three faults, one cannot correctly hear the Dharma. First, due to distraction. Second, due to ignorance. Third, due to lack of respect.
Furthermore, there are five qualities that make one a suitable vessel for hearing and practicing the Dharma. First, a humble mind. Second, a mind that puts the Dharma into practice. Third, a mind that grasps the meaning of the Dharma. Fourth, skillful in grasping...
受義心。五恭敬心。
複次于善說法毗奈耶中。略有五種大師功德。若有大師具成就者。便能映蔽外道沙門婆羅門師。何等為五。一于諸戒行終無誤失。二善建立法。三善制立所學。四于善建立法善制立所學中。隨所疑惑皆能善斷。五教授出離。
複次由三因緣唯有此道能得出離。謂無我見。一未曾得故。二現能對治諸煩惱故。三現於解脫無怖畏故。
複次有四種歡喜。一儉素歡喜。二積習梵行歡喜。三無悔歡喜。四樂斷樂修歡喜。第一歡喜能引少欲樂。第二歡喜能引遠離樂。第三歡喜能引三摩地樂。第四歡喜能引三菩提樂。
複次由二因緣佛世尊法名為善說。一言詞文句皆清美故。二易可通達故。由二因緣易可通達。一若文若義易覺了故。二出離等覺故。由二因緣名為出離。一往善趣出離故。二趣三菩提出離故。由二因緣趣三菩提。一無疑惑故。二不可壞故。由二因緣不可破壞。一見不可壞故。二有窣堵波故。由二因緣有窣堵波。一證堅住故。二有可依故。由二因緣名有可依。一依智不依識故。二大師是如來應正等覺故。由二因緣大師是如來應正等覺。一斷一切疑故。二邪行不可得故。
複次有四種能障斷法。一無厭離。二智未熟。三散亂。四沉下。應知慧眼于作惡者說名為盲。于
【現代漢語翻譯】 現代漢語譯本： 接受正法的恭敬心，以及五種恭敬心。
此外，在善於宣說毗奈耶（Vinaya，戒律）的教法中，略有五種大師的功德。如果有一位大師具足這些功德，便能勝過外道、沙門（Sramana，出家修行者）、婆羅門（Brahman，祭司）的導師。這五種功德是什麼呢？一是對於各種戒律的修行始終沒有錯誤或缺失；二是善於建立正法；三是善於制定所應學習的內容；四是在善於建立正法和善於制定所學內容的基礎上，對於任何疑惑都能善於決斷；五是教授解脫之道。
此外，由於三種因緣，只有這條道路才能獲得解脫。即無我見（Anatta-ditthi，認為沒有永恒不變的『我』的見解）：一是過去從未獲得過；二是現在能夠對治各種煩惱；三是現在對於解脫沒有怖畏。
此外，有四種歡喜：一是節儉樸素的歡喜；二是積累修習梵行（Brahmacarya，清凈的行為）的歡喜；三是無悔的歡喜；四是樂於斷除煩惱和樂於修行的歡喜。第一種歡喜能夠引導人們走向少欲的快樂；第二種歡喜能夠引導人們走向遠離世俗的快樂；第三種歡喜能夠引導人們走向三摩地（Samadhi，禪定）的快樂；第四種歡喜能夠引導人們走向三菩提（Sam-bodhi，正覺）的快樂。
此外，由於兩種因緣，佛世尊（Buddha-bhagavat，佛陀）的法被稱為善說：一是言辭文句都清晰優美；二是容易理解通達。由於兩種因緣，容易理解通達：一是無論是文字還是義理都容易覺察明瞭；二是導向出離和正覺。由於兩種因緣，被稱為出離：一是往生善趣的出離；二是趨向三菩提的出離。由於兩種因緣，趨向三菩提：一是沒有疑惑；二是不可破壞。由於兩種因緣，不可破壞：一是見解不可破壞；二是有窣堵波（Stupa，佛塔）存在。由於兩種因緣，有窣堵波：一是證明佛法堅固常住；二是有可以依靠之處。由於兩種因緣，被稱為有可以依靠之處：一是依靠智慧而不依靠意識；二是大師是如來應正等覺（Tathagata Arhat Samyak-sambuddha，佛陀的稱號）。由於兩種因緣，大師是如來應正等覺：一是斷除一切疑惑；二是邪惡的行為不可能存在。
此外，有四種能夠障礙斷除煩惱的方法：一是沒有厭離心；二是智慧尚未成熟；三是散亂；四是昏沉。應當知道，慧眼對於作惡的人來說，被稱為盲目。
【English Translation】 English version: The mind of receiving the meaning, and the five respectful minds.
Furthermore, within the well-spoken Vinaya (discipline), there are briefly five qualities of a master. If a master is fully endowed with these qualities, he can outshine the teachers of other paths, Sramanas (ascetics), and Brahmans (priests). What are these five? First, in all practices of precepts, there are no mistakes or omissions. Second, he is skilled in establishing the Dharma (teachings). Third, he is skilled in establishing what should be learned. Fourth, within the skillful establishment of the Dharma and the skillful establishment of what should be learned, he is able to skillfully resolve any doubts. Fifth, he teaches the path to liberation.
Furthermore, due to three causes, only this path can lead to liberation. Namely, the view of no-self (Anatta-ditthi): first, because it has never been attained before; second, because it can presently counteract all afflictions; third, because there is presently no fear of liberation.
Furthermore, there are four kinds of joy: first, the joy of frugality; second, the joy of accumulating and practicing Brahmacarya (pure conduct); third, the joy of no regret; fourth, the joy of abandoning and the joy of cultivating. The first joy can lead to the pleasure of few desires. The second joy can lead to the pleasure of detachment. The third joy can lead to the pleasure of Samadhi (concentration). The fourth joy can lead to the pleasure of Sam-bodhi (perfect enlightenment).
Furthermore, due to two causes, the Dharma of the Buddha-bhagavat (Buddha) is called well-spoken: first, because the words and sentences are clear and beautiful; second, because it is easy to understand and penetrate. Due to two causes, it is easy to understand and penetrate: first, because both the text and the meaning are easily perceived and understood; second, because it leads to liberation and enlightenment. Due to two causes, it is called liberation: first, liberation to a good rebirth; second, liberation towards Sam-bodhi. Due to two causes, it leads to Sam-bodhi: first, without doubt; second, indestructible. Due to two causes, it is indestructible: first, the view is indestructible; second, there is a Stupa (reliquary mound). Due to two causes, there is a Stupa: first, it proves the Dharma is firm and lasting; second, there is a refuge. Due to two causes, it is called a refuge: first, relying on wisdom and not on consciousness; second, the master is the Tathagata Arhat Samyak-sambuddha (title of the Buddha). Due to two causes, the master is the Tathagata Arhat Samyak-sambuddha: first, he has cut off all doubts; second, evil conduct is impossible.
Furthermore, there are four things that can obstruct the cutting off of afflictions: first, no renunciation; second, wisdom is not yet mature; third, distraction; fourth, dullness. It should be known that the eye of wisdom is called blind in those who do evil.
作福者說名有垢。于諸外道說名有翳。
複次修法念住者。應正了知十一種雜染法。一貪。二瞋。三癡。四聚。五散。六沈。七掉。八隨煩惱相。九不樂遠離。十愛味。十一增上慢。
複次由四因緣出世間道用世間道以為助伴。一隱障諸蓋故。二遠分制伏故。三厭患朽壞故。四法力滋潤故。
複次由四種相當知如來所得天眼遍行一切有情義境。一現見住造能感一切趣業有情故。二現見住種種無量生處有情故。三現見有中有死生有情故。四現見無中有死生有情故。
複次為證諸法為達諸法勤修行者。有七漸次能證諸法能達諸法。謂于說法者恭敬承事。既承事已審諦聽法。審聞法已法隨法行。法隨法行故為住其心攝正方便攝正方便故發勤精進。發勤精進故遠離內外不平等心起處方便。法財二種障得清凈。障清凈故於三摩地不生愛味離增上慢。
複次為對治九種所治故。應修四種念住。一不厭離。二不作意。三止觀隨煩惱。四沉下。五不堪擊難。六於劣喜足。七忘失教授。八毀犯禁戒。九棄捨善軛。
複次諸出家者有五過失。一不喜樂過失。二貪著利養恭敬過失。三追求親屬過失。四輕蔑過失。五增上慢過失。諸在家者當知亦有五種過失。一貪著過失。二習近能障諸欲過失。三攝受過
【現代漢語翻譯】 現代漢語譯本：行善之人被稱為有染污。對於其他外道，被稱為有矇蔽。
其次，修習法念住的人，應當正確了知十一種雜染法：一、貪（Tanha，渴愛）。二、瞋（Dosa，嗔恨）。三、癡（Moha，愚癡）。四、聚集（聚斂）。五、散亂（心散亂）。六、沉沒（昏沉）。七、掉舉（掉動）。八、隨煩惱相（各種細微的煩惱）。九、不樂於遠離（世俗）。十、喜愛滋味（貪圖享樂）。十一、增上慢（未證言證的傲慢）。
其次，由於四種因緣，出世間道（Lokuttara-magga，超越世俗的道路）以世間道（Lokiya-magga，世俗的道路）作為助伴：一、爲了遮蔽各種蓋障（Nivarana，五蓋）。二、爲了遠遠地制伏（煩惱）。三、爲了厭惡（世間的）朽壞。四、爲了以法的力量滋潤（善根）。
其次，由四種相，應當知道如來（Tathagata，佛陀）所得的天眼（Dibba-cakkhu，超人的視覺能力）能夠普遍照見一切有情（Satta，眾生）的義境：一、現見有情安住于造作能夠感生一切趣（Gati，輪迴的去處）的業。二、現見有情安住于種種無量的生處。三、現見有情有中有（Antarabhava，中陰身），有死亡和出生。四、現見有情沒有中有，有死亡和出生。
其次，爲了證得諸法，爲了通達諸法而勤奮修行的人，有七個漸次能夠證得諸法，能夠通達諸法：一、對於說法者恭敬承事。二、已經承事之後，審慎諦聽法。三、審慎聽聞法之後，如法隨法而行。四、如法隨法而行，爲了安住其心，攝取正確的方便。五、攝取正確的方便，因此發起勤奮精進。六、發起勤奮精進，因此遠離內外不平等心生起之處的方便。七、法財二種障礙得到清凈。障礙清凈，因此對於三摩地（Samadhi，禪定）不生喜愛滋味，遠離增上慢。
其次，爲了對治九種所應被對治的（障礙），應當修習四種念住（Satipatthana，四念處）：一、不厭離（于善法）。二、不作意（于惡法）。三、止觀（Samatha-vipassana，止禪和觀禪）隨煩惱。四、沉下（昏沉）。五、不堪擊難（不能忍受困難）。六、對於低劣的（成就）感到喜足。七、忘失教授（忘記教導）。八、毀犯禁戒（違背戒律）。九、棄捨善軛（放棄修行的努力）。
其次，出家修行者有五種過失：一、不喜樂（修行）的過失。二、貪著利養恭敬的過失。三、追求親屬的過失。四、輕蔑（他人）的過失。五、增上慢的過失。在家之人應當知道也有五種過失：一、貪著的過失。二、習近能夠障礙諸欲的（事物）的過失。三、攝受（不好的事物）的過
【English Translation】 English version: One who performs meritorious deeds is said to have defilements. To other non-Buddhist paths, it is said to have obscurations.
Furthermore, one who cultivates mindfulness of the Dharma should correctly understand eleven kinds of defiled dharmas: 1. Greed (Tanha). 2. Hatred (Dosa). 3. Delusion (Moha). 4. Accumulation. 5. Distraction. 6. Sloth. 7. Restlessness. 8. Aspects of secondary defilements. 9. Not delighting in seclusion. 10. Craving for taste. 11. Exaggerated conceit (Adhimana).
Furthermore, due to four causes, the supramundane path (Lokuttara-magga) uses the mundane path (Lokiya-magga) as an assistant: 1. To conceal the hindrances (Nivarana). 2. To subdue (afflictions) from afar. 3. To be disgusted with decay. 4. To nourish (wholesome roots) with the power of the Dharma.
Furthermore, by four aspects, one should know that the Tathagata's (Buddha's) divine eye (Dibba-cakkhu) can universally perceive the objects of all sentient beings (Satta): 1. Directly seeing sentient beings abiding in creating karma that can lead to all realms (Gati). 2. Directly seeing sentient beings abiding in various immeasurable places of birth. 3. Directly seeing sentient beings with an intermediate existence (Antarabhava), with death and birth. 4. Directly seeing sentient beings without an intermediate existence, with death and birth.
Furthermore, for those who diligently practice to realize the dharmas, to understand the dharmas, there are seven gradual steps to realize the dharmas, to understand the dharmas: 1. Respectfully serving the speaker of the Dharma. 2. Having served, carefully listening to the Dharma. 3. Having carefully listened to the Dharma, practicing in accordance with the Dharma. 4. Practicing in accordance with the Dharma, to stabilize the mind, taking up the correct means. 5. Taking up the correct means, therefore generating diligent effort. 6. Generating diligent effort, therefore abandoning the means of arising of unequal minds, both internal and external. 7. The two kinds of obstacles, Dharma and wealth, are purified. With the purification of obstacles, therefore not generating craving for taste in Samadhi (meditative concentration), abandoning exaggerated conceit.
Furthermore, to counteract the nine kinds of things to be counteracted, one should cultivate the four foundations of mindfulness (Satipatthana): 1. Not being averse to (wholesome dharmas). 2. Not attending to (unwholesome dharmas). 3. Cessation and insight (Samatha-vipassana) with secondary defilements. 4. Sloth. 5. Incapable of withstanding difficulties. 6. Being content with inferior (achievements). 7. Forgetting the teachings. 8. Breaking the precepts. 9. Abandoning the yoke of goodness.
Furthermore, renunciants have five faults: 1. The fault of not delighting in (practice). 2. The fault of being attached to gain and respect. 3. The fault of seeking relatives. 4. The fault of despising (others). 5. The fault of exaggerated conceit. Laypersons should know that there are also five faults: 1. The fault of attachment. 2. The fault of associating with (things) that can hinder desires. 3. The fault of taking up (unwholesome things).
失。四造作惡行過失。五不作善行過失。
複次愚夫有四種相。一不作善作。二作于惡作。三二種雜作。四雖復一向作于善作而於善作不如實知。又有四種愚夫之相。一不決定慧。二邪決定慧。三不起加行。四所作奸詐。又有四種愚夫之相。一非處歡喜。二非處愁憂。三決定艱辛。四先不觀察。又有四種愚夫之相。一邪思構。二邪發起。三設施功勞多分無果。四由此因緣多生愁嘆。又諸愚夫多分少福運業薄劣。
複次五法相似。生死大海得大海名。一處所無邊相似故。二甚深相似故。三難渡相似故。四不可飲相似故。五大寶所依相似故。
複次由五因緣于諸財施法施為勝。一者財施於他身中發起惡行。法施決定起諸善行。二者財施於他身中發起煩惱。法施能令對治煩惱。三者財施於他身中無間引發有罪安樂。法施能令無間引發無罪安樂。四者財施若佛現世若不現世易可獲得。法施若無諸佛現世難可獲得。五者財施施而有盡。法施施而無盡。
複次應令五心隨己自在而轉。不應令己隨彼諸心自在而轉。何等為五。一惡行方便心於惡行中猛利趣入。二善行方便心於善行中不猛趣入。三追求諸欲方便心於非法兇暴追求欲中猛利趣入。四受用諸欲方便心深生貪染。乃至不見過患不知出離趣入受用。五
【現代漢語翻譯】 現代漢語譯本：缺失。四、造作惡行過失。五、不作善行過失。
再者，愚夫有四種表現。一、不作應該做的善事。二、做不應該做的惡事。三、善惡混雜而作。四、即使一心向善，對於善行的真實意義也不能如實瞭解。又有四種愚夫的表現。一、沒有決定的智慧。二、邪惡的決定。三、不付諸行動。四、所作所為奸詐虛偽。又有四種愚夫的表現。一、在不該歡喜的地方歡喜。二、在不該憂愁的地方憂愁。三、決定去做艱難的事情。四、事先不觀察考慮。又有四種愚夫的表現。一、邪惡的思慮。二、邪惡的發起。三、所做的努力大多沒有結果。四、因此常常產生憂愁嘆息。而且，愚夫大多福運淺薄，業力低劣。
再者，有五種相似之處，使得生死大海可以被稱為大海。一、處所無邊無際，兩者相似。二、極其深邃，兩者相似。三、難以渡過，兩者相似。四、不可飲用，兩者相似。五、是眾多珍寶的所在，兩者相似。
再者，由於五個原因，法佈施勝過財佈施。一、財佈施可能使他人身中生起惡行，而法佈施必定使人發起善行。二、財佈施可能使他人身中生起煩惱，而法佈施能使人對治煩惱。三、財佈施可能使他人立即得到有罪的快樂，而法佈施能使人立即得到無罪的快樂。四、財佈施無論佛陀在世與否都容易獲得，而法佈施如果沒有佛陀在世就難以獲得。五、財佈施施捨後會有窮盡，而法佈施施捨后無窮無盡。
再者，應該讓五種心念隨自己自在而轉，不應該讓自己隨這些心念自在而轉。哪五種呢？一、作惡行方便心，在惡行中猛烈趣入。二、善行方便心，在善行中不猛烈趣入。三、追求諸欲方便心，在非法和兇暴的追求慾望中猛烈趣入。四、受用諸欲方便心，深深地產生貪染，甚至不見過患，不知出離而趣入受用。五
【English Translation】 English version: Loss. Four, the fault of creating evil deeds. Five, the fault of not doing good deeds.
Furthermore, a foolish person has four characteristics. First, not doing good deeds that should be done. Second, doing evil deeds that should not be done. Third, doing both good and evil deeds in a mixed manner. Fourth, even if one is wholeheartedly devoted to doing good, one does not truly understand the real meaning of good deeds. There are also four characteristics of a foolish person. First, lacking decisive wisdom. Second, having evil decisions. Third, not taking action. Fourth, being deceitful in one's actions. There are also four characteristics of a foolish person. First, rejoicing in inappropriate situations. Second, being sorrowful in inappropriate situations. Third, deciding to do difficult things. Fourth, not observing and considering beforehand. There are also four characteristics of a foolish person. First, evil thoughts. Second, evil initiation. Third, most of the efforts made are fruitless. Fourth, therefore, often generating sorrow and sighs. Moreover, foolish people mostly have shallow fortune and inferior karma.
Furthermore, there are five similarities that allow the ocean of birth and death to be called an ocean. First, the location is boundless, and the two are similar. Second, it is extremely deep, and the two are similar. Third, it is difficult to cross, and the two are similar. Fourth, it is undrinkable, and the two are similar. Fifth, it is the location of many treasures, and the two are similar.
Furthermore, due to five reasons, the Dharma (Law) giving is superior to material giving. First, material giving may cause evil deeds to arise in others, while Dharma giving certainly causes good deeds to arise. Second, material giving may cause afflictions to arise in others, while Dharma giving can enable people to counteract afflictions. Third, material giving may cause others to immediately obtain sinful pleasure, while Dharma giving can enable people to immediately obtain sinless pleasure. Fourth, material giving is easily obtained whether the Buddha is in the world or not, while Dharma giving is difficult to obtain if the Buddha is not in the world. Fifth, material giving is finite after being given, while Dharma giving is infinite after being given.
Furthermore, one should allow five thoughts to turn freely according to oneself, and one should not allow oneself to turn freely according to these thoughts. What are the five? First, the mind that facilitates evil deeds, fiercely entering into evil deeds. Second, the mind that facilitates good deeds, not fiercely entering into good deeds. Third, the mind that facilitates the pursuit of desires, fiercely entering into the pursuit of desires in illegal and violent ways. Fourth, the mind that facilitates the enjoyment of desires, deeply generating greed and attachment, even without seeing the faults, without knowing how to escape, and entering into enjoyment. Fifth
出離遠離方便心於出離遠離中速疾退轉。于諸欲中或於靜慮諸愛味中速疾趣入。
複次由五種相諸煩惱魅。甚於鬼魅。一者若為一鬼所魅。唯即為此一鬼所魅。若為一煩惱所魅。必為無量煩惱所魅二者若為鬼魅所魅。或以咒術或以縛害或以資具或以眾藥易可治療。若為煩惱魅之所魅不可治療。三者若為鬼魅所魅。當於魅時易可識別。下至嬰兒亦能覺了。若為煩惱魅之所魅。當於魅時難可識別。世聰慧者尚不能了。四者若為鬼魅所魅。此魅是客易可摧伏。非是俱生。不即由彼成其自性。若為煩惱魅之所魅。此魅非客難可摧伏。而是俱生。即由彼故成其自性。五者若為鬼魅所魅。不與一切余有情共。若為煩惱魅之所魅。必與一切余有情共。
複次或有苾芻不如理思虛妄計度。諦故實故建立有我。當知此計略有五種虛誑過失。一者隨順外道教轉。二者攝受外道妄見。三者設不順彼而轉。然與外道共為同法。四者若隨外道教轉。便為修行不出離道。五者雖不隨順彼轉。然與同法翻成異法。又二因緣故。一于諦現觀因緣起邪行故。二于諦現觀起邪行故。
複次依止欲行福行展轉同居行。有六種愛恚雜染四種依處五種對治。云何六種愛恚雜染。一境界貪。由此習近能障諸欲。二怨憎瞋。由此于怨諸有情所發起憎
【現代漢語翻譯】 現代漢語譯本：對於出離和遠離的方便生起之心，卻在出離和遠離中迅速退轉。對於各種慾望，或者對於靜慮中各種愛戀的滋味，迅速地趨向和沉溺。
再者，由於五種表象，煩惱比鬼魅更加可怕。第一，如果被一個鬼魅所迷惑，僅僅是被這一個鬼魅所迷惑；如果被一個煩惱所迷惑，必定會被無數的煩惱所迷惑。第二，如果被鬼魅所迷惑，或許可以用咒術、捆綁、傷害、資財或者各種藥物容易治療；如果被煩惱所迷惑，則難以治療。第三，如果被鬼魅所迷惑，在被迷惑的時候容易識別，甚至嬰兒也能覺察；如果被煩惱所迷惑，在被迷惑的時候難以識別，世間的聰明人尚且不能瞭解。第四，如果被鬼魅所迷惑，這種迷惑是外來的，容易摧伏，不是與生俱來的，不因此就成為自身的本性；如果被煩惱所迷惑，這種迷惑不是外來的，難以摧伏，而是與生俱來的，因此就成為自身的本性。第五，如果被鬼魅所迷惑，不會與一切其他的有情共同；如果被煩惱所迷惑，必定會與一切其他的有情共同。
再者，或許有些比丘不如理作意，虛妄地計度，因為真實和實際的緣故而建立有『我』（ātman，靈魂、真我）。應當知道這種計度略有五種虛誑的過失。第一，隨順外道的教義而轉。第二，攝受外道的虛妄見解。第三，即使不順從他們而轉，仍然與外道共同成為相同的法。第四，如果隨順外道的教義而轉，便是修行不出離的道路。第五，即使不隨順他們而轉，仍然與相同的法反而變成不同的法。又有兩種因緣的緣故：第一，對於真諦的現觀因緣生起邪行；第二，對於真諦的現觀生起邪行。
再者，依止於欲行、福行、展轉同居行，有六種愛恚雜染、四種依處、五種對治。什麼是六種愛恚雜染？第一是境界貪（viṣaya-tṛṣṇā，對感官對象的貪戀）。由於這種習性，接近和耽溺於各種慾望，從而能障礙各種慾望。第二是怨憎瞋（pratigha，嗔恨）。由此對於怨敵和各種有情生起憎恨。
【English Translation】 English version: The mind that arises for the sake of detachment and separation quickly regresses in detachment and separation. It quickly inclines and indulges in various desires, or in the various cherished tastes of meditative absorption (dhyāna).
Furthermore, due to five aspects, afflictions (kleśa) are more terrifying than ghosts. First, if one is possessed by a ghost, one is only possessed by that one ghost; if one is possessed by an affliction, one will surely be possessed by countless afflictions. Second, if one is possessed by a ghost, it may be easily cured with spells, bindings, harm, resources, or various medicines; if one is possessed by an affliction, it is incurable. Third, if one is possessed by a ghost, it is easy to recognize when one is possessed, even an infant can perceive it; if one is possessed by an affliction, it is difficult to recognize when one is possessed, even the wise in the world cannot understand it. Fourth, if one is possessed by a ghost, this possession is external and easily subdued, it is not innate, and does not become one's own nature because of it; if one is possessed by an affliction, this possession is not external and difficult to subdue, but is innate, and becomes one's own nature because of it. Fifth, if one is possessed by a ghost, it is not shared with all other sentient beings; if one is possessed by an affliction, it is surely shared with all other sentient beings.
Furthermore, some monks may not think properly and engage in false conceptualizations, establishing a 'self' (ātman) because of what is true and real. It should be known that this conceptualization has roughly five kinds of false faults. First, it follows the teachings of external paths (tīrthika). Second, it adopts the false views of external paths. Third, even if it does not follow them, it still shares the same dharma with external paths. Fourth, if it follows the teachings of external paths, then it is practicing a path that does not lead to liberation. Fifth, even if it does not follow them, it still turns the same dharma into a different dharma. There are also two causes: first, evil conduct arises from the cause of direct realization of the truth; second, evil conduct arises in the direct realization of the truth.
Furthermore, relying on conduct motivated by desire, conduct motivated by merit, and conduct of dwelling together in association, there are six kinds of defilements of love and hatred, four kinds of supports, and five kinds of antidotes. What are the six kinds of defilements of love and hatred? First is craving for objects (viṣaya-tṛṣṇā). Due to this habit, approaching and indulging in various desires, one is able to obstruct various desires. Second is resentment and hatred (pratigha). From this, hatred arises towards enemies and various sentient beings.
恚。三順教貪。由此於他承受其教不得自在苦有情所廣行種種惱害逼迫。四增上瞋。由此于彼增上安樂增上歡喜諸有情所。不欲令其得此興盛。唯欲自得雜起種種嫉妒不忍變異不樂。第五第六有功德貪有過失瞋。由此因緣心不平等。于僧眾中雖行惠施修諸福業。而常伺求種種差別。若作不作若惡所作。內懷憂苦不安隱住。云何四種依處。謂初境界為依處。余有情為依處。又初二依處各起一分雜染。所餘依處各起俱分雜染。云何五種對治。一不凈。二慈。三悲。四喜。五舍。復有異門六種愛恚雜染五種對治。何等為六。一事貪。二事瞋。三貪瞋癡雜染貪。四不貪不瞋不癡不雜染瞋。五不貪不瞋不癡不雜染貪。六貪瞋癡雜染瞋。云何五種對治。謂不凈與慈及三種作意。一雜染無顛倒作意。二不雜染無顛倒作意。三雜染不雜染無顛倒心棄捨貪瞋作意。
複次有四種補特伽羅。應知出家得五種功德。云何四種補特伽羅。一自依者。二依他者。三已熟者。四未熟者。云何應知出家得五種功德。謂自依補特伽羅由出家故。棄捨王等所共財寶。依止不共清凈尸羅。是名獲得最初功德。依他補特伽羅由出家故。棄捨屬他隨他而轉不自在事。獲得自依不隨於他自在轉事。是名獲得第二功德。已熟補特伽羅由出家故。若無餘結即便獲
【現代漢語翻譯】 現代漢語譯本 什麼是『恚』？三種順應教義的『貪』，由此對於其他承受其教義而不得自在的苦惱有情，廣泛施行種種惱害逼迫。四是『增上瞋』，由此對於那些增上安樂、增上歡喜的有情，不希望他們得到這種興盛，只希望自己得到，雜起種種嫉妒、不忍、變異、不樂。第五第六是有功德的『貪』和有過失的『瞋』，由此因緣，心不平等，于僧眾中雖然行惠施、修諸福業，卻常常伺求種種差別，若作不作，若惡所作，內心懷憂苦，不安穩地住著。 什麼是四種依處？一是境界為依處，二是其他有情為依處。又，前兩種依處各自生起一部分雜染，其餘依處各自生起俱分雜染。 什麼是五種對治？一是不凈觀，二是慈悲觀，三是悲觀，四是喜觀，五是舍觀。又有不同的方法，六種愛恚雜染和五種對治。什麼是六種？一是事貪，二是事瞋，三是貪瞋癡雜染貪，四是不貪不瞋不癡不雜染瞋，五是不貪不瞋不癡不雜染貪，六是貪瞋癡雜染瞋。 什麼是五種對治？即不凈觀與慈悲觀，以及三種作意：一是雜染無顛倒作意，二是不雜染無顛倒作意，三是雜染不雜染無顛倒心棄捨貪瞋作意。 其次，有四種補特伽羅（pudgala，人），應當知道出家能得到五種功德。什麼是四種補特伽羅？一是自依者，二是依他者，三是已成熟者，四是未成熟者。 應當如何知道出家能得到五種功德？自依的補特伽羅因為出家的緣故，捨棄國王等所共有的財寶，依止不共有的清凈戒律，這叫做獲得最初的功德。依他的補特伽羅因為出家的緣故，捨棄屬於他人、隨他人而轉、不自在的事，獲得自依、不隨於他人而自在轉的事，這叫做獲得第二種功德。已成熟的補特伽羅因為出家的緣故，如果沒有剩餘的煩惱結縛，便立即獲得。
【English Translation】 English version What is 'Hate'? Three types of 'Greed' that conform to the teachings, whereby various harms and oppressions are widely inflicted upon other sentient beings who suffer and are unable to be free because they adhere to these teachings. Fourth is 'Increased Anger', whereby towards those sentient beings who have increased happiness and increased joy, one does not wish them to attain such prosperity, but only wishes to attain it oneself, giving rise to various forms of jealousy, intolerance, change, and displeasure. Fifth and sixth are 'Greed with Merit' and 'Anger with Faults', whereby due to these causes, the mind is not equal, and although one performs generosity and cultivates various meritorious deeds within the Sangha, one constantly seeks various differences, whether to do or not to do, or to do evil, harboring sorrow and dwelling unpeacefully within. What are the four supports? First, the realm is the support; second, other sentient beings are the support. Furthermore, the first two supports each give rise to a portion of defilement, while the remaining supports each give rise to complete defilement. What are the five antidotes? First, impurity; second, loving-kindness; third, compassion; fourth, joy; fifth, equanimity. There are also different methods, six types of love and hate defilements, and five antidotes. What are the six? First, greed for things; second, anger for things; third, greed mixed with greed, anger, and delusion; fourth, non-greed, non-anger, non-delusion, non-mixed anger; fifth, non-greed, non-anger, non-delusion, non-mixed greed; sixth, greed, anger, and delusion mixed anger. What are the five antidotes? Namely, impurity and loving-kindness, and three types of mental application: first, undefiled and non-inverted mental application; second, undefiled and non-inverted mental application; third, defiled and undefiled non-inverted mind abandoning greed and anger mental application. Furthermore, there are four types of pudgala (person), one should know that renunciation brings five merits. What are the four types of pudgala? First, those who rely on themselves; second, those who rely on others; third, those who are mature; fourth, those who are immature. How should one know that renunciation brings five merits? Because of renunciation, the pudgala who relies on themselves abandons the wealth shared by kings and others, and relies on the unshared pure precepts, this is called obtaining the initial merit. Because of renunciation, the pudgala who relies on others abandons things that belong to others, follow others, and are not free, and obtains self-reliance, not following others and being free, this is called obtaining the second merit. Because of renunciation, the mature pudgala immediately obtains if there are no remaining bonds of affliction.
得一切苦邊。是名獲得第三功德。若有餘結即便獲得惡趣苦邊。是名獲得第四功德。未熟補特伽羅由出家故。于現法中解脫無量居家迫迮所有憂苦。積集無量順解脫分廣大善根。能令當來相續成熟。是名獲得第五功德。
複次有三種苦及九種相。應知隨逐諸有漏行。云何三種苦。謂苦苦乃至壞苦。云何九種相。謂一一苦各有三相。隨逐一切有漏行法故有九相。一死所隨縛故。二起惡趣因所隨縛故。三諸惡趣生所隨縛故。四無常法故。五于無常中苦法故。六于苦中無我法故。七順愛味行生住樂故。八變壞苦故。九即由如是變壞苦性。諸有智者取為非出離法故。
複次若有苾芻成就四支為眾主者。乃能無倒教誡攝御所有徒眾。修行自利利他正行。云何四支。一解脫隨煩惱。二不離正智。三為令一切已生善法堅住不忘修習圓滿倍增廣故攝受任持。四為令一切未生善法得生起故攝受任持。
云何苾芻解脫隨煩惱。謂解脫五種隨煩惱故。何等為五。一思慕居家。二毀犯禁戒。三憶先所受分別俱行不正作意。四耽著未來所有境界發起貪憂。五於法慳吝。若諸愚夫於四大種造色自相不如實知。謂之為己父母妻子乃至朋友。宰官親屬及兄弟等。于唯形色謂戲笑等。于唯身語所有動作起有情想俱行作意。由此因緣起邪
【現代漢語翻譯】 現代漢語譯本 獲得一切痛苦的終結，這被稱為獲得第三種功德。如果還有殘餘的煩惱結縛，就會獲得墮入惡道的痛苦終結，這被稱為獲得第四種功德。尚未成熟的補特伽羅（pudgala，人）因為出家的緣故，在現世就能從無量居家生活的逼迫憂苦中解脫出來，積累無量順於解脫的廣大善根，能夠使未來的生命相續成熟，這被稱為獲得第五種功德。
其次，有三種苦和九種相，應當知道它們伴隨著所有有煩惱的行為。什麼是三種苦？就是苦苦，乃至壞苦。什麼是九種相？就是每一種苦各有三種相，伴隨著一切有煩惱的行為，所以有九種相：一、被死亡所束縛；二、被產生惡趣的原因所束縛；三、在各種惡趣中產生；四、是無常的法；五、在無常中是苦的法；六、在苦中是無我的法；七、順應愛慾的滋味而產生、安住、快樂；八、會變壞而帶來痛苦；九、正是由於這種變壞的痛苦性質，有智慧的人認為它不是解脫之法。
其次，如果有一位比丘（bhiksu，出家男眾）成就四種支分，成為大眾的領導者，才能正確無誤地教誡和管理所有的徒眾，修行自利利他的正行。什麼是四種支分？一、從隨煩惱中解脫；二、不離正智；三、爲了使一切已經產生的善法堅固安住、不忘失、修習圓滿、倍增廣大，而攝受和任持；四、爲了使一切尚未產生的善法得以生起，而攝受和任持。
什麼是比丘從隨煩惱中解脫？就是從五種隨煩惱中解脫。什麼是五種？一、思慕居家生活；二、毀犯禁戒；三、回憶先前所受的，與分別念一同生起的不正作意；四、耽著未來所有的境界，發起貪婪和憂愁；五、對佛法慳吝。如果愚昧的人對於四大種（四大元素）所造的色法的自性不如實地瞭解，就認為那是自己的父母、妻子，乃至朋友、宰官、親屬和兄弟等。對於僅僅是形色，認為是嬉笑等；對於僅僅是身語的所有動作，生起有情眾生的想法，並伴隨作意。由於這個原因，產生邪見。
【English Translation】 English version To obtain the cessation of all suffering is called obtaining the third merit. If there are remaining fetters, then one obtains the cessation of suffering in evil destinies, which is called obtaining the fourth merit. An immature pudgala (person) due to renunciation, in the present life, is liberated from the immeasurable suffering and oppression of household life, accumulates immeasurable roots of good that accord with liberation, and is able to mature the future continuum. This is called obtaining the fifth merit.
Furthermore, there are three kinds of suffering and nine kinds of characteristics. One should know that they accompany all contaminated actions. What are the three kinds of suffering? They are suffering of suffering, and even suffering of change. What are the nine kinds of characteristics? They are that each suffering has three characteristics, accompanying all contaminated phenomena, hence there are nine characteristics: 1. Bound by death; 2. Bound by the cause of arising in evil destinies; 3. Arising in various evil destinies; 4. Being impermanent dharmas; 5. Being suffering dharmas within impermanence; 6. Being non-self dharmas within suffering; 7. Giving rise to abiding and pleasure in accordance with the taste of craving; 8. Suffering from change and destruction; 9. Precisely because of this nature of suffering from change and destruction, wise people regard it as not being a means of liberation.
Furthermore, if a bhiksu (monk) possesses four qualities and becomes a leader of the assembly, then he can correctly and without error instruct and manage all his disciples, practicing the correct conduct of benefiting himself and others. What are the four qualities? 1. Liberation from the secondary defilements; 2. Not being separated from right knowledge; 3. In order to make all good dharmas that have already arisen firm and abiding, not forgotten, cultivated to perfection, and increasingly vast, he embraces and maintains them; 4. In order to make all good dharmas that have not yet arisen arise, he embraces and maintains them.
What is it for a bhiksu to be liberated from the secondary defilements? It is to be liberated from the five secondary defilements. What are the five? 1. Yearning for household life; 2. Violating precepts; 3. Recalling past experiences, accompanied by incorrect attention arising from discrimination; 4. Being attached to all future realms, giving rise to greed and sorrow; 5. Being stingy with the Dharma. If foolish people do not truly know the self-nature of form created by the four great elements (the four great elements), they consider them to be their parents, wives, and even friends, officials, relatives, and brothers, etc. Regarding mere form and appearance, they consider it to be laughter and play; regarding all actions of body and speech, they give rise to the thought of sentient beings, accompanied by attention. Due to this cause, wrong views arise.
分別妄計。為我父母妻子乃至朋友。宰官親屬及兄弟等。由此分別妄計因緣。發生種種居家思慕。諸有智者了知唯有諸色自相無有情想故。能解脫初隨煩惱。所以者何。從久遠來由見種種各別色形建立安布。或時與他而共集會。如是見已便謂為我父母妻子廣說。乃至是我朋友宰官親屬。或謂為他。非生無色諸有情類有如是事。又諸愚夫不如實知愚夫之相及智者相。由不如實知故。惡思所思惡說所說惡作所作。凡所現行身語意業皆不清凈。亦無清凈尸羅正命。諸有智者如實知故。當知一切與彼相違。故能解脫第二隨煩惱。又諸愚夫于非如理不能如實知非如理。于其如理不能如實知是如理。于先所受隨順欲貪可意諸法。不正作意起欲尋思。堅著不捨不棄不吐。于隨順恚不可意法起恚尋思。于隨順害不可意法起害尋思。余如前說。諸有智者于其如理能如實知此是如理。于非如理能如實知此非如理。于先所受如前所說差別諸法。或不追憶或正思惟或不失念。于彼所緣不起欲尋乃至害尋。設復生起而不堅著。廣說如前。故能解脫第三隨煩惱。又諸愚夫于根護功德不如實知。不護過患不如實知。于現在世現前別境發生愛恚雜染。其心於諸可意色等境界悕慕欲見。于不可愛色等境界心生厭逆。于可意境心生悕慕。是名為貪。懷此貪者
【現代漢語翻譯】 現代漢語譯本 分別妄計：對於我的父母、妻子，乃至朋友、官員、親屬以及兄弟等，由此分別產生虛妄的念頭，進而引發各種對於家庭的思念。有智慧的人明白，只有各種色法的自性，並沒有真實的情感和思想，因此能夠解脫最初的隨煩惱。這是什麼原因呢？因為從很久以前開始，由於看到種種各別的色相形體，並加以建立和安排，有時還與他人共同經歷，像這樣看到之後，就認為這是我的父母、妻子等等，乃至是我的朋友、官員、親屬。或者認為是他人。但並非生於無色界的有情眾生會有這樣的事情。 此外，愚昧的人不能如實地瞭解愚昧者的特徵以及智者的特徵。由於不能如實瞭解，所以所思所想都是惡的，所說所做也都是惡的。凡是所表現出來的身語意業都不清凈，也沒有清凈的戒律和正當的謀生方式。有智慧的人如實地瞭解這些，應當知道一切都與愚昧者的行為相反，因此能夠解脫第二種隨煩惱。 此外，愚昧的人對於不如理的事不能如實地瞭解什麼是不如理，對於如理的事不能如實地瞭解什麼是如理。對於先前所感受的、順應慾望和貪婪的可愛事物，不能正確地加以思考，從而生起對於慾望的尋思，並且執著不捨、不放棄、不吐露。對於順應嗔恨的不可愛事物，生起嗔恨的尋思；對於順應傷害的不可愛事物，生起傷害的尋思。其餘的如同前面所說。有智慧的人對於如理的事能夠如實地瞭解這是如理的，對於不如理的事能夠如實地瞭解這是不如理的。對於先前所感受的、如前面所說的各種不同的事物，或者不去追憶，或者正確地加以思惟，或者不失去正念。對於這些所緣境，不生起慾望的尋思，乃至傷害的尋思。即使生起，也不會執著不捨，詳細的解說如同前面所說。因此能夠解脫第三種隨煩惱。 此外，愚昧的人對於守護根門的功德不能如實地瞭解，對於不守護根門的過患也不能如實地瞭解。在現在的世間，對於眼前不同的境界產生愛和嗔恨的雜染。他們的心對於各種可愛的事物，如顏色等等，希望看到，對於不可愛的事物，心生厭惡。對於可愛的事物心生希望和愛慕，這叫做貪。懷有這種貪念的人
【English Translation】 English version They separately and falsely calculate: 'These are my parents, wife, even friends.' Officials, relatives, and brothers, etc. From these separate and false calculations, various domestic yearnings arise. Those with wisdom understand that there are only the self-natures of various forms (色 - rupa), without sentient thought, and thus they can be liberated from the initial secondary afflictions. Why is this? From a long time ago, due to seeing various separate forms and shapes, establishing and arranging them, sometimes sharing experiences with others, having seen this, they then say, 'These are my parents, wife,' and so on, 'These are my friends, officials, relatives.' Or they consider them as others. Such things do not occur for sentient beings born in the formless realms (無色 - arupa). Furthermore, foolish people do not truly know the characteristics of foolish people and the characteristics of wise people. Because they do not truly know, their thoughts are evil, their words are evil, and their actions are evil. All their manifested actions of body, speech, and mind are impure. They also lack pure morality (尸羅 - sila) and right livelihood. Those with wisdom truly know this, and should know that everything is contrary to those actions, thus they can be liberated from the second secondary affliction. Furthermore, foolish people cannot truly know what is not in accordance with reason (不如理 - ayoniso manasikara), nor can they truly know what is in accordance with reason (如理 - yoniso manasikara). Regarding pleasant things that accord with desire and greed, they do not properly contemplate, giving rise to thoughts of desire, clinging firmly without abandoning, relinquishing, or rejecting them. Regarding unpleasant things that accord with hatred, they give rise to thoughts of hatred. Regarding unpleasant things that accord with harm, they give rise to thoughts of harm. The rest is as previously described. Those with wisdom can truly know what is in accordance with reason as being in accordance with reason, and can truly know what is not in accordance with reason as being not in accordance with reason. Regarding the various things previously experienced, as described before, they either do not recall them, or they contemplate them correctly, or they do not lose mindfulness. Regarding these objects, they do not give rise to thoughts of desire, or even thoughts of harm. Even if they arise, they do not cling firmly. The detailed explanation is as before. Thus, they can be liberated from the third secondary affliction. Furthermore, foolish people do not truly know the merits of guarding the senses (根 - indriya), nor do they truly know the faults of not guarding the senses. In the present world, they generate defilements of love and hatred towards different objects that appear before them. Their minds yearn to see pleasant objects such as colors, and their minds feel aversion towards unpleasant objects. They have hope and longing for pleasant objects, and this is called greed (貪 - lobha). Those who harbor this greed
若彼境界變壞之時心便下戚。是名為憂。諸有智者一切道理當知皆悉與此相違。故能解脫第四隨煩惱。又諸愚夫于諸貪慾不正法中。不能如實知其過患。常為餘四慳所漂溺復起法慳。諸有智者于彼過患能如實知。于餘四慳尚不生起。設起尋舍終不堅著。況起法慳。彼既如是遠離法慳。若遇樂法補特伽羅。即為宣說大師所說素呾纜。毗奈耶。摩呾理迦相應聖教。令其受持。廣為無間分別開示終不隱秘。故能解脫第五隨煩惱。是名苾芻成就第一解脫隨煩惱支。云何苾芻不離正智。謂有四智。何等為四。謂依最初離染相續通達八聖支道立第一智。依證成辦八聖支道立餘三智。謂有苾芻住異生位作是思惟。唯于諸佛世尊聖法毗奈耶中有八聖支道。非諸外道異論法中有如是道。若於是處有八聖支道。即於是處有沙門果。有諸沙門及沙門義所謂涅槃。我今為證沙門果沙門沙門義故。應當發起八聖支道修令清凈。由如是行於八聖支道中所有智。是名依通達八聖支道立第一智。即以此智為依止為建立。為欲證得成辦如所通達八聖支道故。勇猛精進修餘三智。謂聞所成智。思所成智。修所成智。彼為勤修聞所成智。亦令此智得清凈故求聞正法。若有宣說如來所證法毗奈耶。即便往詣恭敬聽受證得歡喜。廣大妙善出離所攝。自相高勝故名廣
【現代漢語翻譯】 現代漢語譯本：如果那個境界變壞的時候，內心就感到悲傷，這叫做『憂』（U）。所有有智慧的人，一切道理都應當知道與此相反，所以能夠解脫第四個隨煩惱（Upaklesha）。 另外，那些愚笨的人，對於各種貪慾和不正當的法，不能如實地瞭解它們的過患，常常被其餘四種慳吝所困擾，又生起法慳（Dharma-mātsarya）。有智慧的人，對於那些過患能夠如實地瞭解，對於其餘四種慳吝尚且不生起，即使生起也會立刻捨棄，最終不會執著，更何況生起法慳呢？ 那個人既然這樣遠離法慳，如果遇到喜歡佛法的補特伽羅（Pudgala，人），就為他們宣說大師（佛陀）所說的素呾纜（Sūtra，經）、毗奈耶（Vinaya，律）、摩呾理迦（Mātrka，論），與聖教相應的教法，讓他們受持，廣泛地、沒有間斷地分別開示，終不隱瞞。所以能夠解脫第五個隨煩惱。這叫做比丘成就第一種解脫隨煩惱的支分。 什麼叫做比丘不離正智呢？就是有四種智慧。哪四種呢？就是依靠最初的離染相續，通達八聖支道（Aryāṣṭāṅgamārga）而建立第一種智慧；依靠證得成就八聖支道而建立其餘三種智慧。也就是說，有比丘住在凡夫的地位，這樣思維：只有在諸佛世尊的聖法毗奈耶中才有八聖支道，在其他外道不同的理論中沒有這樣的道。如果在這個地方有八聖支道，那麼在這個地方就有沙門果（Śrāmaṇyaphala），有各種沙門以及沙門義，也就是涅槃（Nirvana）。我現在爲了證得沙門果、沙門以及沙門義的緣故，應當發起八聖支道，修習使之清凈。由於這樣的修行，對於八聖支道中所有的智慧，這叫做依靠通達八聖支道而建立第一種智慧。就用這種智慧作為依靠，作為建立，爲了想要證得成就如所通達的八聖支道，勇猛精進地修習其餘三種智慧，也就是聞所成智（Śruta-mayā-prajñā）、思所成智（Cintā-mayā-prajñā）、修所成智（Bhāvanā-mayā-prajñā）。他爲了勤奮修習聞所成智，也爲了使這種智慧得到清凈，所以尋求聽聞正法。如果有宣說如來所證的法毗奈耶，就前往恭敬地聽受，證得歡喜，廣大美妙善良，被出離所攝，自身殊勝高妙，所以叫做『廣』。
【English Translation】 English version: If, when that state changes and deteriorates, the mind then feels sadness, this is called 'U' (Sorrow). All wise people should know that all principles are contrary to this, therefore they are able to liberate themselves from the fourth Upaklesha (secondary defilement). Furthermore, those foolish people, regarding various desires and improper dharmas, are unable to truly know their faults. They are constantly drowned by the remaining four types of stinginess and again generate Dharma-mātsarya (stinginess regarding the Dharma). Wise people, regarding those faults, are able to truly know them. They do not even generate the remaining four types of stinginess. Even if they arise, they immediately abandon them and ultimately do not cling to them, let alone generate Dharma-mātsarya. Since that person thus distances themselves from Dharma-mātsarya, if they encounter a Pudgala (person) who likes the Dharma, they will proclaim to them the Sūtra (discourses), Vinaya (discipline), and Mātrka (treatises) spoken by the Master (Buddha), teachings that correspond to the holy teachings, causing them to uphold them, extensively and without interruption, separately revealing and explaining them, ultimately not concealing anything. Therefore, they are able to liberate themselves from the fifth Upaklesha. This is called a Bhikshu (monk) accomplishing the first branch of liberation from secondary defilements. What is called a Bhikshu not departing from Right Knowledge? It means having four types of wisdom. What are the four? They are: relying on the initial undefiled continuum, penetrating the Aryāṣṭāṅgamārga (Noble Eightfold Path) and establishing the first wisdom; relying on the attainment and accomplishment of the Noble Eightfold Path and establishing the remaining three wisdoms. That is to say, there is a Bhikshu who, dwelling in the position of an ordinary being, thinks thus: Only in the holy Dharma and Vinaya of the Buddhas, World Honored Ones, is there the Noble Eightfold Path; in the different theories of other external paths, there is no such path. If in this place there is the Noble Eightfold Path, then in this place there is Śrāmaṇyaphala (the fruit of a contemplative life), there are various Śramaṇas (ascetics) and the meaning of Śramaṇa, which is Nirvana (liberation). Now, for the sake of attaining the fruit of Śramaṇa, Śramaṇas, and the meaning of Śramaṇa, I should generate the Noble Eightfold Path, cultivating it to make it pure. Due to such practice, regarding all the wisdom within the Noble Eightfold Path, this is called relying on penetrating the Noble Eightfold Path and establishing the first wisdom. Using this wisdom as a reliance, as a foundation, in order to desire to attain and accomplish the Noble Eightfold Path as penetrated, they vigorously and diligently cultivate the remaining three wisdoms, which are Śruta-mayā-prajñā (wisdom arising from hearing), Cintā-mayā-prajñā (wisdom arising from thinking), and Bhāvanā-mayā-prajñā (wisdom arising from meditation). He, in order to diligently cultivate Śruta-mayā-prajñā, and also in order to cause this wisdom to become pure, therefore seeks to hear the Right Dharma. If there is someone proclaiming the Dharma and Vinaya realized by the Tathagata (Buddha), he will go there respectfully to listen and receive, attaining joy, vast, wonderful, and good, encompassed by renunciation, with self-characteristics that are superior and excellent, therefore it is called 'vast'.
大。自性無罪故名妙善。涅槃相應故名出離所攝。又為勤修思所成智亦令此智得清凈故。若知是處有諸苾芻持經律論。而共集會銓量抉擇經律論中深隱要義。則便往趣請問諸諦。彼則為其建立諸諦所有自相證得方便。先未覺悟令其覺悟。若已覺悟開曉令知。即於一義文字差別。方便勸導令不忘失。又于無我相應諸諦證得所依甚深義句。以慧通達。廣為開示空性相應如來所說微妙法句。由此因緣彼既證得聞思所成智清凈故。復更勤修修所成智。亦令此智得清凈故。便於內身住循身觀。乃至廣說修四念住皆應了知。如是名為依證成辦八聖支道建立三智。是名苾芻成就第二不離正智支。
云何苾芻為令已生所有善法堅住不忘。廣說乃至攝受任持。謂諸苾芻依財食事。從清凈信諸施主邊。如量受取衣服等物名曰任持。何以故。以諸苾芻由此因緣身不羸頓。心有堪能心無染惱。已生善法不退增長。
云何苾芻為令未生一切善法得生起故攝受任持。謂諸苾芻年齒耆宿戒行清高。了知涅槃所有喜樂。于諸喜樂為最第一。善修聖道離增上慢。若有苾芻能于彼所禮敬承事善言隨喜。離諸諂曲無求過心。此能生彼名曰任持。何以故。彼由如是正隨轉時於時時間。從彼獲得能發勝喜教誡教授。能令未生一切妙善菩提分法速得生起
【現代漢語翻譯】 現代漢語譯本： 『大』，自性沒有罪過，所以稱為『妙善』。與涅槃相應，所以稱為『出離所攝』。又因為勤奮修習思所成智，也能使這種智慧得到清凈。如果知道某個地方有比丘持有經、律、論，並且共同『銓量抉擇』經、律、論中深奧隱晦的重要意義，就應該前去請問諸諦（四聖諦）。他們會為他建立諸諦所有的自相，以及證得的方便。對於尚未覺悟的人，使他們覺悟；對於已經覺悟的人，開導曉喻使他們明白。即使對於同一個義理，文字有所差別，也要方便勸導，使他們不忘失。又對於與無我相應的諸諦，證得所依的甚深義句，以智慧通達，廣泛地開示與空性相應的如來所說的微妙法句。由於這個因緣，他既已證得聞思所成智的清凈，就更加勤奮地修習修所成智，也能使這種智慧得到清凈。於是，就在自身安住于循身觀，乃至廣泛地修習四念住，都應該瞭解。這叫做依靠證成辦八聖支道，建立三智。這叫做比丘成就第二不離正智支。
怎樣才能使比丘已經生起的所有善法堅固安住而不忘失，廣泛地說乃至攝受任持呢？所說的比丘依靠財物和飲食，從具有清凈信心的施主那裡，如量地接受衣服等物，這叫做『任持』。為什麼這樣說呢？因為比丘由於這個因緣，身體不會羸弱困頓，內心有堪能性，內心沒有染污煩惱，已經生起的善法不會退失而會增長。
怎樣才能使比丘未生起的一切善法得以生起，從而攝受任持呢？所說的比丘如果年老德高，戒行清凈高尚，了知涅槃所有的喜樂，並且認為這些喜樂是最殊勝第一的，善於修習聖道，遠離增上慢。如果有比丘能夠對他們禮敬承事，善言隨喜，遠離一切諂媚虛偽，沒有求過之心，這就能使他們生起善法，叫做『任持』。為什麼這樣說呢？因為他們由於這樣正確地隨順運轉，就能時時從那些年老德高的比丘那裡獲得能夠引發殊勝喜悅的教誡教授，能夠使未生起的一切妙善菩提分法迅速地生起。
【English Translation】 English version: 'Great.' Because its self-nature is without fault, it is called 'Wonderful Goodness'. Because it corresponds to Nirvana, it is called 'Included in Liberation'. Furthermore, because diligently cultivating the wisdom born of thought also purifies this wisdom. If one knows that there are Bhikshus (monks) who uphold the Sutras (discourses of the Buddha), Vinaya (monastic rules), and Shastras (treatises), and together 'weigh and decide' the profound and hidden essential meanings in the Sutras, Vinaya, and Shastras, then one should go to inquire about the Truths (Four Noble Truths). They will establish for him all the self-characteristics of the Truths, as well as the means to attain them. For those who have not yet awakened, they cause them to awaken; for those who have already awakened, they enlighten them to understand. Even for the same meaning, if there are differences in the words, they should skillfully guide them so that they do not forget. Furthermore, regarding the Truths corresponding to non-self, they attain the profound meaning-sentences on which they rely, understand them with wisdom, and extensively explain the subtle Dharma-sentences spoken by the Tathagata (Buddha), which correspond to emptiness. Because of this cause, since he has already attained the purity of the wisdom born of hearing and thought, he diligently cultivates the wisdom born of cultivation, which also purifies this wisdom. Then, he dwells in the contemplation of the body within himself, and so on, extensively cultivating the Four Foundations of Mindfulness, all of which should be understood. This is called relying on the accomplishment of the Eightfold Noble Path, establishing the Three Wisdoms. This is called a Bhikshu accomplishing the second branch of not being separated from Right Wisdom.
How can a Bhikshu ensure that all the good Dharmas (teachings) that have already arisen remain firm, abiding, and not forgotten, extensively speaking, even to the point of embracing and maintaining them? The Bhikshus rely on wealth and food, and from the donors with pure faith, they receive clothing and other items in due measure, which is called 'Maintaining'. Why is this so? Because due to this cause, the Bhikshus' bodies will not be weak and exhausted, their minds will have the ability, their minds will be free from defilement and affliction, and the good Dharmas that have already arisen will not decline but will increase.
How can a Bhikshu cause all the good Dharmas that have not yet arisen to arise, thereby embracing and maintaining them? The Bhikshus, if they are old and virtuous, with pure and noble precepts, understand all the joys of Nirvana, and consider these joys to be the most supreme and foremost, are skilled in cultivating the Noble Path, and are free from arrogance. If there are Bhikshus who can respectfully serve them, speak kindly and rejoice with them, and are free from all flattery and deceit, without seeking faults, this can cause them to generate good Dharmas, which is called 'Maintaining'. Why is this so? Because they, due to thus correctly following and turning, can from time to time obtain from those old and virtuous Bhikshus the teachings and instructions that can evoke supreme joy, which can cause all the wonderful and good Bodhi-part Dharmas (factors of enlightenment) that have not yet arisen to arise quickly.
。如是四支別分十一。十一與四平等平等。
瑜伽師地論卷第七十 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十一
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中聲聞地之五
複次有七種義。一應推義。二應攝義。三應避義。四應引義。五應遮義。六應持義。七應發義。複次有七種喜。一聞所引喜。二思所引喜。三修所引喜。四離蓋所引喜。五議論所引喜。六念自功德所引喜。七于諸下劣不生知足所引喜。
複次有五種法。一教法。二行法。三攝受法。四受用法。五證法。
複次具三種德方能善射。一由弓德。二由箭德。三由中的德。弓有二德。一其性堅牢。二善作究竟。箭有一德。善作究竟。中的有三德。一究竟工巧。二串習工巧。三師學工巧。
複次如來教有三種。一長時教。二無間教。三不重說教。
複次如來無量法教。皆由三種理趣。一由義差別理趣。二由文差別理趣。三由難釋差別理趣。
複次夫涉道者須五對治。一焰光對治。二艱險對治。三江河對治。四枯竭對治。五身勞對治。
複次尸羅有二種相。能往善趣。一攝受尸羅。二不缺尸羅。
複次諸受欲者于現法中有三種義。一追尋財寶
【現代漢語翻譯】 現代漢語譯本：如此四支（catu-aṅga）分開為十一部分。這十一部分與四部分是平等平等的。
《瑜伽師地論》卷第七十 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第七十一
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝抉擇分中聲聞地之五
複次，有七種義：一、應推義；二、應攝義；三、應避義；四、應引義；五、應遮義；六、應持義；七、應發義。複次，有七種喜：一、聞所引喜；二、思所引喜；三、修所引喜；四、離蓋所引喜；五、議論所引喜；六、念自功德所引喜；七、于諸下劣不生知足所引喜。
複次，有五種法：一、教法；二、行法；三、攝受法；四、受用法；五、證法。
複次，具備三種德行才能善於射箭：一、由弓的德行；二、由箭的德行；三、由靶的德行。弓有二德：一、其性質堅固；二、善於製作達到究竟。箭有一德：善於製作達到究竟。靶有三德：一、究竟的工巧；二、串習的工巧；三、師學（從老師那裡學習）的工巧。
複次，如來的教法有三種：一、長時教；二、無間教；三、不重說教。
複次，如來無量的法教，都由三種理趣：一、由義差別理趣；二、由文差別理趣；三、由難釋差別理趣。
複次，凡是涉足於修行道路的人，需要五種對治：一、焰光對治；二、艱險對治；三、江河對治；四、枯竭對治；五、身勞對治。
複次，尸羅（śīla，戒律）有兩種相，能夠前往善趣：一、攝受尸羅；二、不缺尸羅。
複次，諸位受用慾望的人，在現世中有三種義利：一、追尋財寶。
【English Translation】 English version: Thus, the four limbs (catu-aṅga) are separately divided into eleven parts. These eleven parts are equal and identical to the four parts.
Yogācārabhūmi-śāstra, Scroll 70 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 71
Said by Bodhisattva Maitreya
Translated under Imperial Order by the Tripiṭaka Master Xuanzang Fifth Section of the Śrāvakabhūmi in the Summary of Determinations
Furthermore, there are seven kinds of meanings: 1. Meaning to be promoted; 2. Meaning to be embraced; 3. Meaning to be avoided; 4. Meaning to be drawn; 5. Meaning to be obstructed; 6. Meaning to be upheld; 7. Meaning to be developed. Furthermore, there are seven kinds of joy: 1. Joy derived from hearing; 2. Joy derived from thinking; 3. Joy derived from cultivation; 4. Joy derived from freedom from hindrances; 5. Joy derived from discussion; 6. Joy derived from contemplating one's own merits; 7. Joy derived from not being content with those who are inferior.
Furthermore, there are five kinds of Dharma: 1. Teaching Dharma; 2. Practice Dharma; 3. Embracing Dharma; 4. Utilizing Dharma; 5. Realization Dharma.
Furthermore, one must possess three kinds of virtues to be good at archery: 1. Virtue from the bow; 2. Virtue from the arrow; 3. Virtue from the target. The bow has two virtues: 1. Its nature is strong and firm; 2. Skillful making reaches perfection. The arrow has one virtue: Skillful making reaches perfection. The target has three virtues: 1. Ultimate skillfulness; 2. Skillfulness through practice; 3. Skillfulness through learning from a teacher.
Furthermore, the Tathāgata's teachings are of three kinds: 1. Long-term teaching; 2. Uninterrupted teaching; 3. Non-repetitive teaching.
Furthermore, the Tathāgata's immeasurable Dharma teachings all arise from three kinds of reasoning: 1. Reasoning based on differences in meaning; 2. Reasoning based on differences in wording; 3. Reasoning based on differences in difficulty of explanation.
Furthermore, those who embark on the path of practice need five kinds of antidotes: 1. Antidote to dazzling light; 2. Antidote to hardship and danger; 3. Antidote to rivers; 4. Antidote to exhaustion; 5. Antidote to physical fatigue.
Furthermore, śīla (moral conduct) has two aspects that enable one to go to good destinies: 1. Embracing śīla; 2. Non-deficient śīla.
Furthermore, those who indulge in desires have three kinds of benefits in this present life: 1. Seeking wealth and treasures.
。二守護財寶。三耽著受用。複次壽命變壞有二種。一粗變壞。二細變壞。變壞分位亦有二種。一粗。二細。
複次智有二德。一正行義德。二自性德。正行義德者。謂速疾正行。決定正行。微細正行。自性德者。謂是定地不可退轉。是出世間已善修習。于自所行無有掛礙。勝餘一切自類善根。勝於一切他類善根。
複次有三顧戀。修四念住能為對治。一顧戀助伴。二顧戀利養。三顧戀後有。
複次加行故。現觀故。相續故。欲貪無明對治是加行。現見安立非安立諦是現觀。已離欲未離欲是相續。又依故地故品故。未修定故。已修未得得故。所依清凈障故。作意清凈障故。彼障對治故。
複次如說六種現觀。謂思現觀乃至究竟現觀。問思現觀有何相。答若有成就思現觀者。能決定了諸行無常一切行苦。諸法無我涅槃寂靜。住異生位。已能證得如是決定。非諸沙門若婆羅門。若天魔梵及余所能如法引奪。問信現觀有何相。答若有成就信現觀者。或是異生或非異生。或於現法或於現法及后法中。終不妄稱余是大師。余法善說餘僧正行。問戒現觀有何相。答若有成就戒現觀者。終不復能乃至故心斷傍生命。不與而取。習欲邪行。知而妄語。飲米等酒。諸放逸處。問現觀智諦現觀有何相。答若有成就
【現代漢語翻譯】 現代漢語譯本：二、守護財寶。三、耽著受用。
其次，壽命變壞有兩種：一、粗變壞。二、細變壞。變壞的分位也有兩種：一、粗。二、細。
其次，智慧有二種功德：一、正行義德。二、自性德。正行義德是指：快速且正確的行為，決定性的正確行為，以及細微的正確行為。自性德是指：處於禪定之地不可退轉，是已善加修習的出世間智慧，對於自身所行沒有障礙，勝過其他一切同類的善根，也勝過一切其他類的善根。
其次，有三種顧戀，修習四念住可以作為對治：一、顧戀助伴。二、顧戀利養。三、顧戀後有。
其次，因為加行，因為現觀，因為相續，所以欲貪和無明可以被對治。現見安立諦和非安立諦是現觀。已經離欲和尚未離欲是相續。又因為所依，因為地，因為品，因為未修習禪定，因為已修習但未得，因為已得，因為所依清凈的障礙，因為作意清凈的障礙，所以要對治這些障礙。
其次，如經中所說的六種現觀，即思現觀乃至究竟現觀。問：思現觀有什麼樣的相？答：如果有人成就了思現觀，能夠確定瞭解諸行無常，一切行苦，諸法無我，涅槃寂靜。安住于異生位，已經能夠證得這樣的決定，不是任何沙門（Śrāmaṇa，指佛教或其他宗教的修行者），婆羅門（Brāhmaṇa，指印度教的祭司），天（Deva，指天神），魔（Māra，指惡魔），梵（Brahmā，指梵天）以及其他任何人能夠如法奪走的。問：信現觀有什麼樣的相？答：如果有人成就了信現觀，或者是在異生位，或者不是在異生位，或者在現世，或者在現世和來世，最終不會虛妄地稱其他人為大師，其他的法為善說，其他的僧團為正行。問：戒現觀有什麼樣的相？答：如果有人成就了戒現觀，最終不會再故意斷傍生（Tiryagyoni，指畜生道）的生命，不給予而取，習欲邪行，明知而妄語，飲米酒等酒，以及其他放逸之處。問：現觀智諦現觀有什麼樣的相？答：如果有人成就了
【English Translation】 English version: Two, guarding treasures. Three, being attached to enjoyment.
Furthermore, there are two types of decay of lifespan: one, coarse decay; two, subtle decay. There are also two types of stages of decay: one, coarse; two, subtle.
Furthermore, wisdom has two virtues: one, the virtue of righteous conduct; two, the virtue of self-nature. The virtue of righteous conduct refers to: swift and correct action, decisive and correct action, and subtle and correct action. The virtue of self-nature refers to: being in a state of samadhi (定, fixed concentration) from which there is no regression, being a supramundane wisdom that has been well cultivated, having no obstacles in one's own conduct, surpassing all other similar roots of goodness, and surpassing all other dissimilar roots of goodness.
Furthermore, there are three attachments, and the practice of the Four Foundations of Mindfulness (四念住, four smṛtyupasthānas) can be used as an antidote: one, attachment to companions; two, attachment to gain and offerings; three, attachment to future existence.
Furthermore, because of effort (加行, prayoga), because of direct realization (現觀, abhi-samaya), because of continuity (相續, saṃtati), craving (欲貪, kāma-rāga) and ignorance (無明, avidyā) can be counteracted. Directly seeing the established (安立, sthāpita) and unestablished (非安立, a-sthāpita) truths is direct realization. Having abandoned desire and not yet abandoned desire is continuity. Also, because of the basis (所依, āśraya), because of the level (地, bhūmi), because of the category (品, varga), because of not having cultivated samadhi, because of having cultivated but not yet attained, because of having attained, because of the obscuration of the purity of the basis, because of the obscuration of the purity of attention (作意, manasikara), therefore, these obscurations must be counteracted.
Furthermore, as it is said, there are six types of direct realization, namely, reflective direct realization up to ultimate direct realization. Question: What are the characteristics of reflective direct realization? Answer: If someone has achieved reflective direct realization, they can definitively understand that all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all dharmas are without self, and nirvana is peace. Abiding in the state of an ordinary being (異生, pṛthag-jana), they have already been able to attain such certainty that no Śrāmaṇa (沙門, Buddhist or other religious practitioner), Brāhmaṇa (婆羅門, Hindu priest), Deva (天, god), Māra (魔, demon), Brahmā (梵, Brahma), or anyone else can lawfully take it away. Question: What are the characteristics of faith-based direct realization? Answer: If someone has achieved faith-based direct realization, whether they are an ordinary being or not, whether in this life or in this life and future lives, they will never falsely claim that someone else is the master, that another dharma is well-spoken, or that another sangha is rightly practicing. Question: What are the characteristics of precept-based direct realization? Answer: If someone has achieved precept-based direct realization, they will never again intentionally kill sentient beings (Tiryagyoni, 傍生, animals), take what is not given, engage in improper sexual conduct, knowingly lie, drink rice wine or other intoxicants, or engage in other situations that lead to negligence. Question: What are the characteristics of direct realization of the wisdom of truth? Answer: If someone has achieved
現觀智諦現觀者。終不復能依諸妄見而有所作。于自所證而有疑惑。于諸生處而有貪染。現行世相計為清凈。誹謗聲聞獨覺大乘作惡趣業。何況能造害父母等諸無間業。乃至不能生第八有。問現觀邊智諦現觀有何相。答若有成就現觀邊智諦現觀者。終不于彼他所詰問而生怖畏。問究竟現觀有何相。答若有成就究竟現觀者。終不復能犯於五處。亦不復能乃至故斷諸傍生命。不與而取。行非梵行習淫慾法知而妄語。蓄積財寶諸妙欲具。而受用之。亦不怖畏不可記事亦不妄計。所有苦樂自作他作。自他俱作。非自非他為因而生。如是等類當知是名諸現觀相。
問思現觀何自性。答上品思所成慧為自性。或此俱行菩提分法為自性。問信現觀何自性。答緣三寶境上品世間出世間清凈信為自性。或此俱行菩提分法為自性。問戒現觀何自性。答聖所愛身語業為自性。或此俱行菩提分法為自性。問現觀智諦現觀何自性。答緣非安立諦境慧為自性。或此俱行菩提分法為自性。問現觀邊智諦現觀何自性。答緣安立諦境慧為自性。或此俱行菩提分法為自性。問究竟現觀何自性。答盡無生智等為自性。或此俱行菩提分法為自性。
問此六現觀幾欲界系乃至幾不繫。答一唯欲界系。一種一分或欲界系或色界系。或無色界系。即此一分
【現代漢語翻譯】 現代漢語譯本 證得現觀智諦現觀（Abhisamayajnana-satyabhisamaya，通過智慧直接證悟真諦）的人，終究不會再依憑各種虛妄的見解而有所作為，不會對自己所證悟的真理產生疑惑，不會對各種生存之處產生貪戀染著，不會將世俗的現象執著為清凈，不會誹謗聲聞（Śrāvaka，聽聞佛陀教誨而證悟解脫的修行者）、獨覺（Pratyekabuddha，無需依仗他人教導，通過自身努力證悟解脫的修行者）、大乘（Mahāyāna，以利益一切眾生為目標的佛教流派），從而造作墮入惡趣的惡業。更何況是造作殺害父母等五無間罪（ānantarika-karma，會導致立即墮入地獄的五種罪業）。乃至不會再投生到第八有（bhava，存在的狀態）。 問：證得現觀邊智諦現觀（Abhisamayantajnana-satyabhisamaya，接近完全證悟真諦的智慧）的人，具有什麼樣的特徵？ 答：如果有人成就了現觀邊智諦現觀，那麼他終究不會因為他人的詰問而感到恐懼。 問：證得究竟現觀（Krtanta-abhisamaya，完全證悟真諦）的人，具有什麼樣的特徵？ 答：如果有人成就了究竟現觀，那麼他終究不會再犯五種罪過（pañca śīlāni，佛教的基本戒律），也不會故意殺害任何眾生的生命，不會不給予就拿取他人的財物，不會行不正當的性行為，不會明知故犯地撒謊，不會積蓄大量的財寶和各種享樂的物品，並且受用它們。也不會對不可言說的事情感到恐懼，也不會胡亂猜測。所有苦樂的感受，無論是自己造成的，他人造成的，自己和他人共同造成的，還是非自己非他人作為原因而產生的，都應當知道這些是各種現觀的特徵。 問：思現觀（cintā-abhisamaya，通過思考獲得的現觀）的自性是什麼？ 答：上品（agra，最好的）的思所成慧（cintāmayī prajñā，通過思考獲得的智慧）是它的自性。或者與此相應的菩提分法（bodhipakṣa-dharmāḥ，幫助證悟的修行方法）是它的自性。 問：信現觀（śraddhā-abhisamaya，通過信心獲得的現觀）的自性是什麼？ 答：緣於三寶（triratna，佛、法、僧）境界的上品世間（laukika，世俗的）和出世間（lokottara，超越世俗的）清凈的信心是它的自性。或者與此相應的菩提分法是它的自性。 問：戒現觀（śīla-abhisamaya，通過持戒獲得的現觀）的自性是什麼？ 答：聖者所喜愛的身語業（kāya-vāṅ-manas-karma，身體、語言和意念的行為）是它的自性。或者與此相應的菩提分法是它的自性。 問：現觀智諦現觀的自性是什麼？ 答：緣于非安立諦（anupalabdhi-satya，不可言說的真諦）境界的智慧是它的自性。或者與此相應的菩提分法是它的自性。 問：現觀邊智諦現觀的自性是什麼？ 答：緣于安立諦（upalabdhi-satya，可以言說的真諦）境界的智慧是它的自性。或者與此相應的菩提分法是它的自性。 問：究竟現觀的自性是什麼？ 答：盡智（ksaya-jnana，知曉煩惱已盡的智慧）、無生智（anutpada-jnana，知曉不再產生煩惱的智慧）等是它的自性。或者與此相應的菩提分法是它的自性。 問：這六種現觀，有多少屬於欲界系（kāmadhātu，充滿慾望的境界），乃至有多少不屬於任何界系？ 答：一種完全屬於欲界系。一種的一部分屬於欲界系，一部分屬於色界系（rūpadhātu，有形色的境界），一部分屬於無色界系（arūpadhātu，沒有形色的境界）。就是這一個部分。
【English Translation】 English version One who has attained the Abhisamayajnana-satyabhisamaya (direct realization of truth through wisdom) will never again act based on false views, will not have doubts about their own realization, will not be attached to various places of rebirth, will not cling to worldly phenomena as pure, and will not slander the Śrāvakas (listeners of the Buddha's teachings who attain liberation), Pratyekabuddhas (those who attain liberation through their own efforts without relying on others' teachings), or Mahāyāna (the Buddhist school that aims to benefit all beings), thereby creating evil karma that leads to lower realms. How much less would they commit the five ānantarika-karmas (deeds that lead to immediate hell), such as killing their parents. They will not even be reborn into the eighth bhava (state of existence). Question: What are the characteristics of one who has attained Abhisamayantajnana-satyabhisamaya (wisdom that is close to the complete realization of truth)? Answer: If someone has achieved Abhisamayantajnana-satyabhisamaya, they will never be afraid of being questioned by others. Question: What are the characteristics of one who has attained Krtanta-abhisamaya (complete realization of truth)? Answer: If someone has achieved Krtanta-abhisamaya, they will never commit the five śīlās (basic Buddhist precepts), nor will they intentionally kill any living being, take what is not given, engage in improper sexual conduct, knowingly lie, accumulate wealth and various objects of enjoyment and use them. They will also not be afraid of things that cannot be spoken of, nor will they make wild guesses. All feelings of suffering and happiness, whether caused by oneself, caused by others, caused by both oneself and others, or arising from causes that are neither oneself nor others, should be known as the characteristics of various abhisamayas. Question: What is the nature of cintā-abhisamaya (realization through thinking)? Answer: The agra (best) cintāmayī prajñā (wisdom gained through thinking) is its nature. Or the bodhipakṣa-dharmāḥ (practices that aid in enlightenment) that accompany it are its nature. Question: What is the nature of śraddhā-abhisamaya (realization through faith)? Answer: The agra laukika (mundane) and lokottara (transcendental) pure faith directed towards the triratna (Three Jewels: Buddha, Dharma, Sangha) is its nature. Or the bodhipakṣa-dharmāḥ that accompany it are its nature. Question: What is the nature of śīla-abhisamaya (realization through ethical conduct)? Answer: The kāya-vāṅ-manas-karma (actions of body, speech, and mind) that are cherished by the noble ones are its nature. Or the bodhipakṣa-dharmāḥ that accompany it are its nature. Question: What is the nature of Abhisamayajnana-satyabhisamaya? Answer: The wisdom that focuses on the anupalabdhi-satya (truth that cannot be established) is its nature. Or the bodhipakṣa-dharmāḥ that accompany it are its nature. Question: What is the nature of Abhisamayantajnana-satyabhisamaya? Answer: The wisdom that focuses on the upalabdhi-satya (truth that can be established) is its nature. Or the bodhipakṣa-dharmāḥ that accompany it are its nature. Question: What is the nature of Krtanta-abhisamaya? Answer: The ksaya-jnana (knowledge of the exhaustion of defilements), anutpada-jnana (knowledge of the non-arising of defilements), etc., are its nature. Or the bodhipakṣa-dharmāḥ that accompany it are its nature. Question: Of these six abhisamayas, how many belong to the kāmadhātu (realm of desire), and how many do not belong to any realm? Answer: One belongs entirely to the kāmadhātu. A portion of one belongs to the kāmadhātu, a portion belongs to the rūpadhātu (realm of form), and a portion belongs to the arūpadhātu (realm of formlessness). It is this one portion.
及餘三此四是不繫。一通系及不繫。
問此六現觀幾依未至依可得。幾乃至依無所有處依可得。答一依非依可得。余依一切依可得。又三依五依生一種一分亦爾。問若現觀智諦現觀離眾相故名無分別。云何依有尋有伺依可得。答由彼思惟尋伺等全分靜慮真如而入于定。是故雖依有尋有伺靜慮可得。然是離相無有分別。
問此諸現觀。幾緣世俗諦。幾緣勝義諦。答一緣世俗諦及一種一分。一無所緣。二緣安立勝義諦及一種一分。一緣非安立勝義諦及一種一分。
問此諸現觀。幾有相幾無相。答四有相。一無相。一亦有相亦無相。
問此諸現觀。幾有分別幾無分別。答如有相無相。當知有分別無分別亦爾。
問此諸現觀。幾喜俱行幾樂俱行幾舍俱行。答初唯喜俱行。余通喜樂舍俱行。
問此諸現觀。幾是壞對治。幾是斷對治。幾是持對治。幾是遠分對治。答二唯壞對治。一通斷持遠分對治。一通持遠分對治。二非對治。
問此諸現觀。幾是諸纏制伏對治。幾是隨眠永害對治。答三是諸纏制伏對治。一俱對治。二俱非對治。
問此諸現觀。幾是地地軟中上品煩惱斷對治。答一。余隨順此為此助伴。非斷對治。
問六現觀得九遍知。謂欲系見苦集所斷煩惱斷故立初遍
【現代漢語翻譯】 現代漢語譯本 及餘三此四是不繫。一通系及不繫。
問：這六種現觀（xian guan，直接、透徹地觀察真理），有多少是依未至定（wei zhi ding，一種禪定狀態，接近但未達到初禪）可得的？有多少是乃至依無所有處定（wu suo you chu ding，四空定之一，認為一無所有）可得的？ 答：一種是依非定可得的。其餘的依一切定可得。又有三種是依五種定而生，一種和一種的一部分也是如此。 問：如果現觀智（xian guan zhi，通過現觀獲得的智慧）和諦現觀（di xian guan，對真諦的現觀）因為遠離眾相而被稱為無分別（wu fen bie，沒有分別念），那麼怎麼會依有尋有伺定（you xun you si ding，初禪的特徵，有粗細的思慮）可得呢？ 答：因為他們思惟尋伺等全分靜慮（quan fen jing lv，完全具備禪定要素的禪定）的真如（zhen ru，事物的真實本性）而進入禪定。所以，即使依有尋有伺靜慮可得，但它是離相的，沒有分別。
問：這些現觀，有多少是緣世俗諦（shi su di，相對的、世俗的真理）的？有多少是緣勝義諦（sheng yi di，絕對的、究竟的真理）的？ 答：一種是緣世俗諦以及一種的一部分。一種是無所緣的。兩種是緣安立勝義諦（an li sheng yi di，通過概念建立的勝義諦）以及一種的一部分。一種是緣非安立勝義諦（fei an li sheng yi di，不通過概念建立的勝義諦）以及一種的一部分。
問：這些現觀，有多少是有相的？有多少是無相的？ 答：四種是有相的。一種是無相的。一種既是有相的也是無相的。
問：這些現觀，有多少是有分別的？有多少是無分別的？ 答：如同有相和無相一樣，應當知道有分別和無分別也是如此。
問：這些現觀，有多少是喜俱行（xi ju xing，伴隨喜受）的？有多少是樂俱行（le ju xing，伴隨樂受）的？有多少是舍俱行（she ju xing，伴隨舍受，一種不苦不樂的平靜感受）的？ 答：最初的唯有喜俱行。其餘的都通喜樂舍俱行。
問：這些現觀，有多少是壞對治（huai dui zhi，通過破壞來對治煩惱）？有多少是斷對治（duan dui zhi，通過斷除來對治煩惱）？有多少是持對治（chi dui zhi，通過保持正念來對治煩惱）？有多少是遠分對治（yuan fen dui zhi，在遠處對治煩惱）？ 答：兩種唯是壞對治。一種通斷、持、遠分對治。一種通持、遠分對治。兩種不是對治。
問：這些現觀，有多少是諸纏（zhu chan，束縛眾生的煩惱）制伏對治？有多少是隨眠（sui mian，潛在的煩惱）永害對治？ 答：三種是諸纏制伏對治。一種是俱對治。兩種是俱非對治。
問：這些現觀，有多少是地地（di di，不同禪定層次）軟中上品煩惱斷對治？ 答：一種是。其餘的隨順此，為此助伴，不是斷對治。
問：六現觀（liu xian guan）得到九遍知（jiu bian zhi），意思是說，因為斷除了欲界（yu jie，眾生有情慾和物質慾望的界）見苦集所斷煩惱（jian ku ji suo duan fan nao，通過見道斷除的苦和集諦相關的煩惱），所以立為初遍知。
【English Translation】 English version And the remaining three, these four are unconditioned. One is both conditioned and unconditioned.
Question: Of these six Abhisamayas (direct realizations), how many are obtainable dependent on the Upacarasamadhi (approaching concentration)? How many are obtainable dependent on the Naivasamjnanasamjñayatanasamadhi (sphere of neither perception nor non-perception)? Answer: One is obtainable dependent on non-concentration. The rest are obtainable dependent on all concentrations. Furthermore, three arise dependent on five concentrations, and one and a portion of one are also like this. Question: If the wisdom of Abhisamaya (Abhisamayajnana) and the Abhisamaya of Truth (Satyabhisamaya) are called non-conceptual (Avikalpa) because they are free from characteristics, how can they be obtainable dependent on the Vitarka-Vicarasamadhi (concentration with initial and sustained thought)? Answer: Because they enter into Samadhi (concentration) by contemplating the Suchness (Tathata) of the complete Dhyana (meditative absorption) with Vitarka and Vicara (initial and sustained thought). Therefore, although obtainable dependent on the Dhyana with Vitarka and Vicara, it is free from characteristics and without conceptualization.
Question: Of these Abhisamayas, how many are related to the Samvritisatya (conventional truth)? How many are related to the Paramarthasatya (ultimate truth)? Answer: One is related to the Samvritisatya and a portion of one. One is without relation. Two are related to the established Paramarthasatya and a portion of one. One is related to the non-established Paramarthasatya and a portion of one.
Question: Of these Abhisamayas, how many are with characteristics (Salaksana)? How many are without characteristics (Nirlaksana)? Answer: Four are with characteristics. One is without characteristics. One is both with and without characteristics.
Question: Of these Abhisamayas, how many are with conceptualization (Savikalpa)? How many are without conceptualization (Nirvikalpa)? Answer: Just as with characteristics and without characteristics, so too should it be understood regarding with and without conceptualization.
Question: Of these Abhisamayas, how many are accompanied by joy (Priti)? How many are accompanied by pleasure (Sukha)? How many are accompanied by equanimity (Upeksa)? Answer: The first is only accompanied by joy. The rest are accompanied by joy, pleasure, and equanimity.
Question: Of these Abhisamayas, how many are destructive antidotes (Prahana-pratipaksa)? How many are eradicative antidotes (Samuccheda-pratipaksa)? How many are sustaining antidotes (Dharana-pratipaksa)? How many are remote antidotes (Durikarana-pratipaksa)? Answer: Two are only destructive antidotes. One is both eradicative, sustaining, and remote antidotes. One is both sustaining and remote antidotes. Two are not antidotes.
Question: Of these Abhisamayas, how many are antidotes that subdue the Entanglements (Paryavasthana)? How many are antidotes that permanently eliminate the Latent Defilements (Anusaya)? Answer: Three are antidotes that subdue the Entanglements. One is both antidotes. Two are neither antidotes.
Question: Of these Abhisamayas, how many are antidotes that sever the soft, medium, and superior defilements of each ground (Bhumi)? Answer: One is. The rest are in accordance with this, assisting it, but are not eradicative antidotes.
Question: The six Abhisamayas obtain the nine Comprehensive Knowledges (Navabhisamayas), meaning that the first Comprehensive Knowledge is established because the afflictions to be abandoned by seeing the truth of suffering and the truth of origin in the Desire Realm (Kama-dhatu) are abandoned.
知。色無色系見苦集所斷煩惱斷故立第二遍知。欲系見滅所斷煩惱斷故立第三遍知。色無色系見滅所斷煩惱斷故立第四遍知。欲系見道所斷煩惱斷故立第五遍知色無色系見道所斷煩惱斷故立第六遍知。下分結斷故立第七遍知。色貪斷故立第八遍知。無色貪斷故立第九遍知。此六現觀誰得幾遍知果。答一得九遍知果。余不得彼果。
問此諸現觀能為煩惱斷對治者。為生已作斷對治耶。為未生耶。答此非未生。雖言生已而非后時。當知煩惱斷時對治生時平等平等。即于爾時假施設說對治生已諸煩惱斷。
問此諸現觀誰得幾果。答一得一切四果。一得圓滿沙門果。時余是得一助伴是得前行。
問是諸現觀。幾能轉根。答除一餘一切。
問是諸現觀。幾能引發諸神通等殊勝功德。答除一餘一切。
問思現觀當言作何業。乃至究竟現觀當言作何業。答思現觀當言能生正行所攝清凈品善法為業。能生無罪歡喜為業。能轉一切所疑為業。能趣入修功德為業。能引所餘現觀為業。能往一切善趣為業。信現觀由意樂故。於三寶中能生不動勝解為業。正行清凈為業。一分能往善趣為業。戒現觀解脫惡趣眾苦為業。現觀智諦現觀。能得一切沙門果為業。能引發一切功德清凈為業。能引所餘現觀為業。能于善趣
【現代漢語翻譯】 現代漢語譯本：知。因為斷除了色界和無色界見苦所斷的煩惱，所以設立第二遍知。因為斷除了欲界見滅所斷的煩惱，所以設立第三遍知。因為斷除了色界和無色界見滅所斷的煩惱，所以設立第四遍知。因為斷除了欲界見道所斷的煩惱，所以設立第五遍知。因為斷除了色界和無色界見道所斷的煩惱，所以設立第六遍知。因為斷除了下分結（Orambhagiya-samyojana）所以設立第七遍知。因為斷除了色貪（Raga）所以設立第八遍知。因為斷除了無色貪（Raga）所以設立第九遍知。這六種現觀，誰能獲得幾種遍知果？回答：一人能獲得九種遍知果。其餘的人不能獲得這種果報。
問：這些現觀，能夠作為煩惱斷除的對治法，是生起之後才作為斷除的對治法呢？還是在未生起之前？答：不是在未生起之前。雖然說是生起之後，但並非是後來的時間。應當知道，煩惱斷除的時候，對治生起的時候是平等平等的。就在那個時候，假施設說對治生起之後，各種煩惱斷除。
問：這些現觀，誰能獲得幾種果位？答：一人能獲得一切四果（Sotapanna, Sakadagami, Anagami, Arahat）。一人能獲得圓滿的沙門果（Samannaphala）。當時其餘的人是獲得一種助伴，是獲得前行。
問：這些現觀，有幾種能夠轉根？答：除了一個之外，其餘的一切都可以。
問：這些現觀，有幾種能夠引發諸神通等殊勝功德？答：除了一個之外，其餘的一切都可以。
問：思現觀（Thinking perception）應當說作什麼業？乃至究竟現觀（Ultimate perception）應當說作什麼業？答：思現觀應當說能夠產生正行所攝的清凈品善法為業。能夠產生無罪的歡喜為業。能夠轉變一切所懷疑的為業。能夠趣入修功德為業。能夠引導其餘的現觀為業。能夠前往一切善趣為業。信現觀（Faith perception）由於意樂的緣故，在三寶（Buddha, Dharma, Sangha）中能夠產生不動的殊勝理解為業。正行清凈為業。一部分能夠前往善趣為業。戒現觀（Precepts perception）解脫惡趣眾苦為業。現觀智諦現觀（Perception of wisdom and truth）能夠獲得一切沙門果為業。能夠引發一切功德清凈為業。能夠引導其餘的現觀為業。能夠在善趣
【English Translation】 English version: Knowing. Because of the severing of afflictions that are severed by the view of suffering in the realms of form and formlessness, the second kind of thorough knowledge is established. Because of the severing of afflictions that are severed by the view of cessation in the desire realm, the third kind of thorough knowledge is established. Because of the severing of afflictions that are severed by the view of cessation in the realms of form and formlessness, the fourth kind of thorough knowledge is established. Because of the severing of afflictions that are severed by the view of the path in the desire realm, the fifth kind of thorough knowledge is established. Because of the severing of afflictions that are severed by the view of the path in the realms of form and formlessness, the sixth kind of thorough knowledge is established. Because of the severing of the lower fetters (Orambhagiya-samyojana), the seventh kind of thorough knowledge is established. Because of the severing of lust for form (Raga), the eighth kind of thorough knowledge is established. Because of the severing of lust for formlessness (Raga), the ninth kind of thorough knowledge is established. Among these six kinds of direct perception, who obtains how many fruits of thorough knowledge? Answer: One person obtains the nine fruits of thorough knowledge. The others do not obtain that fruit.
Question: These direct perceptions, which are capable of being antidotes to the severing of afflictions, do they act as antidotes to severing after they have arisen, or before they have arisen? Answer: It is not before they have arisen. Although it is said 'after they have arisen,' it is not at a later time. It should be known that when afflictions are severed, the arising of the antidote is equal and simultaneous. It is at that very time that it is conventionally said that after the antidote has arisen, the various afflictions are severed.
Question: These direct perceptions, who obtains how many fruits? Answer: One person obtains all four fruits (Sotapanna, Sakadagami, Anagami, Arahat). One person obtains the complete fruit of a renunciant (Samannaphala). At that time, the others are obtaining an assistant, and are obtaining preliminary practices.
Question: These direct perceptions, how many are capable of transforming the roots? Answer: Except for one, all the others are.
Question: These direct perceptions, how many are capable of giving rise to extraordinary qualities such as supernormal powers? Answer: Except for one, all the others are.
Question: What should be said to be the function of thinking perception (Thinking perception), and what should be said to be the function of ultimate perception (Ultimate perception)? Answer: Thinking perception should be said to have the function of generating pure and virtuous dharmas included in right practice. It has the function of generating faultless joy. It has the function of transforming all doubts. It has the function of entering into the cultivation of merit. It has the function of leading to other direct perceptions. It has the function of going to all good destinies. Faith perception (Faith perception), due to intention, has the function of generating unwavering superior understanding in the Three Jewels (Buddha, Dharma, Sangha). It has the function of purifying right practice. A portion of it has the function of going to good destinies. Precepts perception (Precepts perception) has the function of liberating from the sufferings of evil destinies. Perception of wisdom and truth (Perception of wisdom and truth) has the function of obtaining all the fruits of a renunciant. It has the function of giving rise to the purification of all merits. It has the function of leading to other direct perceptions. It can be in good destinies.
助感光凈果及異熟為業。現觀邊智諦現觀。能於一切安立諦中。問答善巧為業。速疾通慧為業。能引此後現觀為業。究竟現觀。能引第一現法樂住為業。解脫一切生死大苦為業。住持最後身為業。
問思現觀有幾種。乃至究竟現觀有幾種。答思現觀當知有無量種。謂契經思。應誦思。記別思。乃至方廣未曾有法論議思。苦思。集滅道思。真如實際法界思。蘊界處等思。聲聞乘等思。大乘思。如是等類當知差別有無量思。信現觀亦無量種。謂正憶念過去無量三藐三佛陀及彼法彼僧。如於過去未來現在亦爾。又正憶念此世界中及餘十方無量世界所有如來及彼法彼僧隨正憶念有爾所量。亦有爾所信現觀體品數差別。戒現觀亦無量種。謂隨遠離十種不善性罪業道差別多種。又隨相續亦有多種。謂預流身乃至阿羅漢身。獨覺菩薩如來身等無量差別。現觀智諦現觀亦無量種。謂念住正斷神足根力覺支道支等菩提分法無量差別。如現觀智諦現觀。當知現觀邊智諦現觀究竟現觀亦爾。
問此諸現觀。由如是名由如是言所安立故。當言是彼自性。當言非彼自性耶。答世俗說故當言是彼自性。第一義故當言非彼自性。何以故。一切法義法爾不可說故。
問思現觀何因何果如是。乃至究竟現觀何因何果。答思現觀以佛出世
【現代漢語翻譯】 現代漢語譯本：助感光凈果及異熟為業。現觀邊智諦現觀。能於一切安立諦中。問答善巧為業。速疾通慧為業。能引此後現觀為業。究竟現觀。能引第一現法樂住為業。解脫一切生死大苦為業。住持最後身為業。
問：思現觀有幾種？乃至究竟現觀有幾種？答：思現觀當知有無量種，謂契經思、應誦思、記別思，乃至方廣未曾有法論議思、苦思、集滅道思、真如（Tathata，事物的真實本性）實際法界思、蘊界處等思、聲聞乘（Śrāvakayāna，聲聞弟子的修行方式）等思、大乘（Mahāyāna，大乘佛教）思。如是等類當知差別有無量思。信現觀亦無量種，謂正憶念過去無量三藐三佛陀（Samyak-sambuddha，正等覺佛）及彼法彼僧。如於過去未來現在亦爾。又正憶念此世界中及餘十方無量世界所有如來（Tathāgata，佛的稱號之一）及彼法彼僧，隨正憶念有爾所量，亦有爾所信現觀體品數差別。戒現觀亦無量種，謂隨遠離十種不善性罪業道差別多種。又隨相續亦有多種，謂預流（Srotāpanna，入流者）身乃至阿羅漢（Arhat，已證悟者）身、獨覺（Pratyekabuddha，獨自證悟者）菩薩（Bodhisattva，追求覺悟的個體）如來身等無量差別。現觀智諦現觀亦無量種，謂念住（Smṛtyupasthāna，正念的建立）正斷（Samyakprahāṇa，正確的斷除）神足（Ṛddhipāda，神通的基礎）根（Indriya，五根）力（Bala，五力）覺支（Bojjhaṅga，七覺支）道支（Āryāṣṭāṅgamārga，八正道）等菩提分法無量差別。如現觀智諦現觀，當知現觀邊智諦現觀究竟現觀亦爾。
問：此諸現觀，由如是名由如是言所安立故，當言是彼自性，當言非彼自性耶？答：世俗說故當言是彼自性，第一義故當言非彼自性。何以故？一切法義法爾不可說故。
問：思現觀何因何果如是？乃至究竟現觀何因何果？答：思現觀以佛出世
【English Translation】 English version: It aids in the maturation of pure results and Vipāka (results of actions). The Anupūrvābhisamaya-jñāna-satya-abhisamaya (gradual realization of wisdom and truth) functions to skillfully answer questions within all established truths. It functions as swift and penetrating wisdom. It functions to induce subsequent Abhisamaya (realizations). The ultimate Abhisamaya (realization) functions to induce the foremost pleasant abiding in the present life. It functions to liberate from all great suffering of birth and death. It functions to sustain the final body.
Question: How many kinds of thinking Abhisamaya (realization) are there? And how many kinds of ultimate Abhisamaya (realization) are there? Answer: Thinking Abhisamaya (realization) should be known to be of immeasurable kinds, namely, thinking about Sutras (discourses), thinking about verses to be recited, thinking about predictions, and even thinking about discussions on extensive and unprecedented Dharma (teachings), thinking about suffering, thinking about the origin, cessation, and path, thinking about Suchness (Tathata, the true nature of things), Reality, and the Dharmadhatu (realm of Dharma), thinking about the aggregates, realms, and bases, thinking about the Śrāvakayāna (vehicle of hearers), and thinking about the Mahāyāna (Great Vehicle). Such categories should be known to have immeasurable differences. Faith Abhisamaya (realization) is also of immeasurable kinds, namely, correctly recollecting the past immeasurable Samyak-sambuddhas (perfectly enlightened Buddhas) and their Dharma (teachings) and Sangha (community). It is the same for the past, future, and present. Also, correctly recollecting all the Tathāgatas (Buddhas) and their Dharma (teachings) and Sangha (community) in this world and in the immeasurable worlds of the ten directions, according to the amount of correct recollection, there is that much difference in the substance, qualities, and number of faith Abhisamaya (realization). Precept Abhisamaya (realization) is also of immeasurable kinds, namely, according to the differences in the ten kinds of unwholesome sinful paths of action, there are many kinds. Also, according to the continuity, there are many kinds, namely, the body of a Srotāpanna (stream-enterer) up to the body of an Arhat (liberated being), a Pratyekabuddha (solitary Buddha), a Bodhisattva (enlightenment being), a Tathāgata (Buddha), and so on, with immeasurable differences. Abhisamaya-jñāna-satya-abhisamaya (realization of wisdom and truth) is also of immeasurable kinds, namely, the immeasurable differences in the factors of enlightenment such as the Smṛtyupasthāna (foundations of mindfulness), Samyakprahāṇa (right efforts), Ṛddhipāda (bases of psychic power), Indriya (faculties), Bala (powers), Bojjhaṅga (factors of enlightenment), and Āryāṣṭāṅgamārga (Noble Eightfold Path). Just as Abhisamaya-jñāna-satya-abhisamaya (realization of wisdom and truth), so too should the Anupūrvābhisamaya-jñāna-satya-abhisamaya (gradual realization of wisdom and truth) and the ultimate Abhisamaya (realization) be known.
Question: These Abhisamaya (realizations), because they are established by such names and such words, should we say that they are their own nature, or should we say that they are not their own nature? Answer: According to conventional truth, we should say that they are their own nature, but according to ultimate truth, we should say that they are not their own nature. Why? Because the meaning of all Dharmas (teachings) is inherently unspeakable.
Question: What are the causes and results of thinking Abhisamaya (realization)? And what are the causes and results of ultimate Abhisamaya (realization)? Answer: Thinking Abhisamaya (realization) arises from the appearance of a Buddha.
親近善士。聽聞正法。相續成熟。如理作意為因。以所作業為果。如思現觀。一切現觀當知亦爾。此中差別者。信現觀亦以余現觀為因。戒現觀亦爾。現觀智諦現觀亦以思現觀為因。亦以順抉擇分善根為因。亦以自種姓為因。現觀邊智諦現觀亦以現觀智諦現觀為因。究竟現觀亦爾。
問六現觀七作意。謂了相等。為六現觀攝七作意。為七作意攝六現觀耶。答二現觀非作意攝。一現觀攝樂作意攝。一現觀攝樂作意觀察作意攝。一現觀遠離作意攝。樂作意加行究竟作意攝。一現觀加行究竟果作意攝。余作意當知是現觀等流攝。非現觀攝。謂了相作意勝解作意。
問無邊際智及順抉擇分善根何現觀攝。答非諸現觀攝。當知是現觀等流。
問諸思現觀亦信現觀耶。設信現觀亦思現觀耶。答應作四句。或有思現觀非信現觀。謂除緣寶決定思。諸餘緣決定思。或有信現觀非思現觀。謂緣寶聞修所成信。或有思現觀亦信現觀。謂緣寶決定思。除上爾所相。是第四句。由此道理應知所餘亦應作四句。復有無量一行順前句順后句四句等道理。依聲聞地抉擇道理皆當了知。
複次慳之與垢合名慳垢。由八種垢污心相續。能與其慳作安足處。是故說彼名為慳垢。云何為八。一于惠施先不串習。于現法中愛重財食。二
【現代漢語翻譯】 現代漢語譯本：親近善士（kalyāṇa-mitra，指品德高尚的朋友）。聽聞正法（sad-dharma，指正確的教義）。相續成熟（指逐漸達到完善的狀態）。如理作意（yathābhūta-manasikāra，指如實地思考）是因。以所作業為果。如思現觀（cintā-abhisamaya，指通過思考獲得的證悟）。一切現觀（abhisamaya，指證悟）應當知道也是如此。此中差別在於，信現觀（śraddhā-abhisamaya，指通過信仰獲得的證悟）也以其餘現觀為因。戒現觀（śīla-abhisamaya，指通過戒律獲得的證悟）也是如此。現觀智諦現觀（abhisamaya-jñāna-satya-abhisamaya，指通過智慧證悟真諦）也以思現觀為因，也以順抉擇分善根（anulomikī kuśala-mūla，指有助於做出正確決定的善行）為因，也以自種姓（sva-gotra，指自身所具有的潛能）為因。現觀邊智諦現觀（abhisamayānta-jñāna-satya-abhisamaya，指證悟真諦的智慧的邊際）也以現觀智諦現觀為因。究竟現觀（niṣṭhā-abhisamaya，指最終的證悟）也是如此。 問：六現觀（ṣaṭ-abhisamaya，指六種證悟）和七作意（sapta-manasikāra，指七種作意），所謂了相等（指理解事物的本質），是六現觀包含七作意，還是七作意包含六現觀呢？答：二現觀不被作意包含。一現觀被樂作意（sukha-manasikāra，指快樂的作意）包含。一現觀被樂作意和觀察作意（upalakṣaṇa-manasikāra，指觀察的作意）包含。一現觀被遠離作意（vivikta-manasikāra，指遠離的作意）包含。一現觀被樂作意、加行作意（prayoga-manasikāra，指實踐的作意）和究竟作意（niṣṭhā-manasikāra，指最終的作意）包含。一現觀被加行、究竟和果作意（phala-manasikāra，指結果的作意）包含。其餘作意應當知道是現觀的等流（niṣyanda，指相似的延續），不被現觀包含。所謂了相作意（lakṣaṇa-manasikāra，指理解事物表象的作意）和勝解作意（adhimokṣa-manasikāra，指深刻理解的作意）。 問：無邊際智（ananta-jñāna，指無限的智慧）和順抉擇分善根屬於哪種現觀？答：不屬於任何現觀。應當知道是現觀的等流。 問：所有的思現觀也是信現觀嗎？假設信現觀也是思現觀嗎？答：應該作四句判斷。或者有思現觀不是信現觀，例如除了緣寶決定思（ratna-pratiniyata-citta，指專注于珍寶的決定性思考）之外，其餘的緣決定思。或者有信現觀不是思現觀，例如緣寶的聞修所成信（śruta-cintā-bhāvanā-maya śraddhā，指通過聽聞、思考和修行而產生的信仰）。或者有思現觀也是信現觀，例如緣寶決定思。除去以上所說的，是第四句。由此道理應該知道其餘的也應該作四句判斷。還有無量的一行順前句、順后句、四句等等道理。依據《聲聞地》（Śrāvakabhūmi，瑜伽師地論的一部分）的抉擇道理都應當瞭解。 複次，慳吝與垢染結合，稱為慳垢（mātsarya-mala，指慳吝的污垢）。由八種垢染污染心相續，能夠為慳吝提供安身之處。因此說它們是慳垢。什麼是八種呢？一是對佈施事先沒有串習，在現世中愛重財物和食物。二
【English Translation】 English version: Approaching virtuous friends (kalyāṇa-mitra, referring to virtuous companions). Hearing the true Dharma (sad-dharma, referring to the correct teachings). Continuously maturing (referring to gradually reaching a state of perfection). Rightful attention (yathābhūta-manasikāra, referring to thinking in accordance with reality) is the cause. Taking actions as the result. Like contemplation-abhisamaya (cintā-abhisamaya, referring to realization through contemplation). All abhisamayas (abhisamaya, referring to realizations) should be known to be the same. The difference here is that faith-abhisamaya (śraddhā-abhisamaya, referring to realization through faith) also takes other abhisamayas as its cause. Discipline-abhisamaya (śīla-abhisamaya, referring to realization through discipline) is also the same. Abhisamaya-wisdom-truth-abhisamaya (abhisamaya-jñāna-satya-abhisamaya, referring to realization of truth through wisdom) also takes contemplation-abhisamaya as its cause, also takes roots of merit that accord with decisiveness (anulomikī kuśala-mūla, referring to virtuous actions that help in making correct decisions) as its cause, and also takes one's own lineage (sva-gotra, referring to one's inherent potential) as its cause. Abhisamaya-edge-wisdom-truth-abhisamaya (abhisamayānta-jñāna-satya-abhisamaya, referring to the edge of wisdom in realizing truth) also takes abhisamaya-wisdom-truth-abhisamaya as its cause. Ultimate-abhisamaya (niṣṭhā-abhisamaya, referring to the final realization) is also the same. Question: The six abhisamayas (ṣaṭ-abhisamaya, referring to six types of realization) and the seven attentions (sapta-manasikāra, referring to seven types of attention), so-called understanding of characteristics, do the six abhisamayas encompass the seven attentions, or do the seven attentions encompass the six abhisamayas? Answer: Two abhisamayas are not encompassed by attention. One abhisamaya is encompassed by pleasant attention (sukha-manasikāra, referring to pleasant attention). One abhisamaya is encompassed by pleasant attention and observation attention (upalakṣaṇa-manasikāra, referring to attention of observation). One abhisamaya is encompassed by secluded attention (vivikta-manasikāra, referring to secluded attention). One abhisamaya is encompassed by pleasant attention, application attention (prayoga-manasikāra, referring to attention of practice), and ultimate attention (niṣṭhā-manasikāra, referring to ultimate attention). One abhisamaya is encompassed by application, ultimate, and result attention (phala-manasikāra, referring to attention of result). The remaining attentions should be known as the outflow (niṣyanda, referring to similar continuation) of abhisamayas, not encompassed by abhisamayas. So-called attention to characteristics (lakṣaṇa-manasikāra, referring to attention to understanding characteristics) and profound understanding attention (adhimokṣa-manasikāra, referring to attention of profound understanding). Question: Which abhisamaya does boundless wisdom (ananta-jñāna, referring to infinite wisdom) and roots of merit that accord with decisiveness belong to? Answer: They do not belong to any abhisamaya. They should be known as the outflow of abhisamayas. Question: Is all contemplation-abhisamaya also faith-abhisamaya? Assuming faith-abhisamaya is also contemplation-abhisamaya? Answer: A fourfold judgment should be made. There is contemplation-abhisamaya that is not faith-abhisamaya, such as all determinate thoughts except for thoughts specifically related to jewels (ratna-pratiniyata-citta, referring to focused thought on jewels). There is faith-abhisamaya that is not contemplation-abhisamaya, such as faith arising from hearing, thinking, and cultivating related to jewels (śruta-cintā-bhāvanā-maya śraddhā, referring to faith arising from hearing, thinking and cultivation). There is contemplation-abhisamaya that is also faith-abhisamaya, such as determinate thoughts related to jewels. Excluding what has been said above, is the fourth category. From this reasoning, it should be known that the rest should also be judged in four ways. There are also countless single-line, forward-following, backward-following, fourfold, and other such principles. All the principles of determination in the 'Śrāvakabhūmi' (part of Yogācārabhūmi-śāstra) should be understood. Furthermore, stinginess combined with defilement is called stinginess-defilement (mātsarya-mala, referring to the defilement of stinginess). The eight defilements pollute the mind-stream and can provide a place for stinginess to dwell. Therefore, they are called stinginess-defilements. What are the eight? First, not being accustomed to giving beforehand, and in this life, loving wealth and food. Second,
于身命極重顧戀不顧後世。三與慳者恒共止住又隨順彼。四見所施田無勝功德及簡擇福田。五于慈悲先不串習。及於彼處不見勝德。六以諸財寶難可積集。數習彼想故生懶惰及與懈怠。七執取于見及謂惠舍有彼雜染。八希求財寶而行惠施及迴向于彼。
複次有五種行名為調善。一感財富行。二感善趣行。三感無苦行。四感自義行。五感他義行。感財富行者。謂施性福業事。感善趣行者。謂戒性福業事。感無苦行者。謂修性福業事。感自義行者。謂聲聞獨覺道。感他義行者。謂菩薩道。為得彼故應修五想。一于諸欲中修不凈想。二于自身命修速滅想。三于欲界中修有怖想。四于諸行中修無常想。五于諸眾生修哀愍想。
複次當釋醍醐喻經。云何了知契經乃至論義。謂略由五相。一了知假名故。二了知攝受故。三了知次第故。四了知聖教故。五了知依處故。云何了知假名。謂能了知差別法門名想施設。云何了知攝受。謂能了知名身句身文身。由此宣說差別法門。云何了知次第。謂能了知從此法門至彼法門。從此句至彼句所有次第。云何了知聖教。謂能了知如是法門如來所說或弟子說。或在家說或出家說。云何了知依處。謂能了知如是法門依自利說。如是法門依利他說。如是法門乃至為令天人利益安樂故說。如
【現代漢語翻譯】 現代漢語譯本： 對於自身性命極其看重顧戀，而不顧及後世。三是與慳吝者恒常共同居住，又隨順他們。四是認為所施的田地沒有殊勝的功德，以及不選擇有福德的田地。五是對慈悲心先前沒有串習，以及在那些地方沒有見到殊勝的功德。六是因為各種財寶難以積聚，多次習慣於那種想法，所以產生懶惰以及懈怠。七是執取于（錯誤的）見解，並且認為佈施惠舍有那些雜染。八是希望得到財寶而行佈施，以及將功德迴向於此（財寶）。
其次，有五種行為名為調善。一是感得財富的行為。二是感得善趣的行為。三是感得沒有痛苦的行為。四是感得自利的行為。五是感得利他的行為。感得財富的行為，是指佈施的自性是福業之事。感得善趣的行為，是指持戒的自性是福業之事。感得沒有痛苦的行為，是指修定的自性是福業之事。感得自利的行為，是指聲聞、獨覺之道。感得利他的行為，是指菩薩道。爲了得到那些（利益），應當修習五種觀想。一是對各種慾望修不凈想。二是對自身性命修速滅想。三是對欲界修有怖畏想。四是對各種行（為）修無常想。五是對各種眾生修哀愍想。
其次，應當解釋《醍醐喻經》。如何了知契經乃至論義？大概通過五種相。一是了知假名故。二是了知攝受故。三是了知次第故。四是了知聖教故。五是了知依處故。如何了知假名？是指能夠了知差別法門的名想施設。如何了知攝受？是指能夠了知名身、句身、文身。由此宣說差別法門。如何了知次第？是指能夠了知從此法門至彼法門，從此句至彼句的所有次第。如何了知聖教？是指能夠了知這樣的法門是如來所說，或是弟子所說，或是在家（居士）所說，或是出家（僧侶）所說。如何了知依處？是指能夠了知這樣的法門是依自利而說。這樣的法門是依利他而說。這樣的法門乃至是爲了令天人利益安樂而說。 English version: They are extremely attached to and cherish their own lives, disregarding the afterlife. Third, they constantly dwell with the miserly and follow their ways. Fourth, they believe that the fields of offering have no superior merit and do not choose fields of blessing. Fifth, they have not previously cultivated compassion and do not see the superior virtues in those places. Sixth, because various treasures are difficult to accumulate, they repeatedly dwell on that thought, thus generating laziness and懈怠 (xie dai, sloth). Seventh, they cling to views and believe that giving and generosity are tainted by those impurities. Eighth, they give with the hope of gaining wealth and dedicate the merit to that (wealth).
Furthermore, there are five kinds of actions called '調善 (tiao shan, well-tamed)'. First, actions that bring wealth. Second, actions that bring good destinies. Third, actions that bring freedom from suffering. Fourth, actions that bring benefit to oneself. Fifth, actions that bring benefit to others. Actions that bring wealth refer to the nature of giving as an act of blessedness. Actions that bring good destinies refer to the nature of upholding precepts as an act of blessedness. Actions that bring freedom from suffering refer to the nature of cultivating meditation as an act of blessedness. Actions that bring benefit to oneself refer to the path of the 聲聞 (sheng wen, Shravakas) and 獨覺 (du jue, Pratyekabuddhas). Actions that bring benefit to others refer to the path of the 菩薩 (pu sa, Bodhisattvas). To attain those (benefits), one should cultivate five contemplations. First, contemplate impurity in all desires. Second, contemplate the rapid destruction of one's own life. Third, contemplate the fearfulness of the desire realm. Fourth, contemplate the impermanence of all actions. Fifth, contemplate compassion for all beings.
Furthermore, the Ghee Simile Sutra should be explained. How does one understand the 契經 (qi jing, sutras) and even the treatises? Roughly through five aspects. First, by understanding nominal designations. Second, by understanding reception. Third, by understanding sequence. Fourth, by understanding the holy teachings. Fifth, by understanding the basis. How does one understand nominal designations? It means being able to understand the naming and conceptual constructs of the different Dharma gates. How does one understand reception? It means being able to understand the body of names, the body of sentences, and the body of words. Through this, the different Dharma gates are proclaimed. How does one understand sequence? It means being able to understand the sequence from this Dharma gate to that Dharma gate, from this sentence to that sentence. How does one understand the holy teachings? It means being able to understand that such Dharma gates are spoken by the 如來 (ru lai, Tathagata), or spoken by disciples, or spoken by laypersons, or spoken by monastics. How does one understand the basis? It means being able to understand that such Dharma gates are spoken based on benefiting oneself. Such Dharma gates are spoken based on benefiting others. Such Dharma gates are spoken even for the sake of benefiting and bringing happiness to gods and humans.
【English Translation】 They are extremely attached to and cherish their own lives, disregarding the afterlife. Third, they constantly dwell with the miserly and follow their ways. Fourth, they believe that the fields of offering have no superior merit and do not choose fields of blessing. Fifth, they have not previously cultivated compassion and do not see the superior virtues in those places. Sixth, because various treasures are difficult to accumulate, they repeatedly dwell on that thought, thus generating laziness and sloth. Seventh, they cling to views and believe that giving and generosity are tainted by those impurities. Eighth, they give with the hope of gaining wealth and dedicate the merit to that wealth. Furthermore, there are five kinds of actions called 'well-tamed'. First, actions that bring wealth. Second, actions that bring good destinies. Third, actions that bring freedom from suffering. Fourth, actions that bring benefit to oneself. Fifth, actions that bring benefit to others. Actions that bring wealth refer to the nature of giving as an act of blessedness. Actions that bring good destinies refer to the nature of upholding precepts as an act of blessedness. Actions that bring freedom from suffering refer to the nature of cultivating meditation as an act of blessedness. Actions that bring benefit to oneself refer to the path of the Shravakas and Pratyekabuddhas. Actions that bring benefit to others refer to the path of the Bodhisattvas. To attain those benefits, one should cultivate five contemplations. First, contemplate impurity in all desires. Second, contemplate the rapid destruction of one's own life. Third, contemplate the fearfulness of the desire realm. Fourth, contemplate the impermanence of all actions. Fifth, contemplate compassion for all beings. Furthermore, the Ghee Simile Sutra should be explained. How does one understand the sutras and even the treatises? Roughly through five aspects. First, by understanding nominal designations. Second, by understanding reception. Third, by understanding sequence. Fourth, by understanding the holy teachings. Fifth, by understanding the basis. How does one understand nominal designations? It means being able to understand the naming and conceptual constructs of the different Dharma gates. How does one understand reception? It means being able to understand the body of names, the body of sentences, and the body of words. Through this, the different Dharma gates are proclaimed. How does one understand sequence? It means being able to understand the sequence from this Dharma gate to that Dharma gate, from this sentence to that sentence. How does one understand the holy teachings? It means being able to understand that such Dharma gates are spoken by the Tathagata, or spoken by disciples, or spoken by laypersons, or spoken by monastics. How does one understand the basis? It means being able to understand that such Dharma gates are spoken based on benefiting oneself. Such Dharma gates are spoken based on benefiting others. Such Dharma gates are spoken even for the sake of benefiting and bringing happiness to gods and humans.
是名為略由五相了知契經乃至論義。
云何了知彼彼語義。亦由五相。一了知緣起故。二了知句差別故。三了知次第故。四了知道理故。五了知略義故。云何了知緣起。謂能了知一分所化應示現義。乃至一分所化應慶喜義。云何了知句差別。謂能了知異門異相訓釋言詞品類差別。云何了知次第。謂能了知解釋次第成立次第圓滿次第。云何了知道理。謂能了知四種道理。一觀待道理。二證成道理。三作用道理。四法爾道理。云何了知略義。謂能了知此是蘊相應語。此是界處緣起處非處諦相應語。此是念住等相應語乃至此是八聖支道相應語。此是業相應語。此是煩惱相應語。此是增上戒等學相應語。
複次云何知時。謂由五相故。一通達正現在前雜染故。二通達將現在前雜染故。三通達不染污位故。四等起對治作意故。五對治作意故。
複次云何知量。謂于所食所飲所啖乃至廣說。當知此中略說二種斷隨順性。一任持隨順性。二精進隨順性。任持隨順性者。謂于所食所飲所啖所嘗善知其量。精進隨順性者。謂于若行若住乃至廣說。善知其量。此中雲何于所食等善知其量。謂于受取及受用中皆善知量。于受取中善知量者。謂於此時應受。從此應受。此所應受。齊此應受。何時應受。謂日初分即於此時為受
【現代漢語翻譯】 現代漢語譯本：是名為略由五相了知契經乃至論義。
云何了知彼彼語義？亦由五相：一、了知緣起故；二、了知句差別故；三、了知次第故；四、了知道理故；五、了知略義故。云何了知緣起？謂能了知一分所化應示現義，乃至一分所化應慶喜義。云何了知句差別？謂能了知異門異相訓釋言詞品類差別。云何了知次第？謂能了知解釋次第、成立次第、圓滿次第。云何了知道理？謂能了知四種道理：一、觀待道理；二、證成道理；三、作用道理；四、法爾道理。云何了知略義？謂能了知此是蘊（skandha，五蘊）相應語，此是界（dhātu，十八界）處（āyatana，十二處）緣起（pratītyasamutpāda，十二緣起）處非處（sthānāsthāna，是處非處）諦（satya，四聖諦）相應語，此是念住（smṛtyupasthāna，四念住）等相應語，乃至此是八聖支道（āryāṣṭāṅgamārga，八正道）相應語，此是業（karma）相應語，此是煩惱（kleśa）相應語，此是增上戒（adhiśīla）等學（śikṣā）相應語。
複次，云何知時？謂由五相故：一、通達正現在前雜染故；二、通達將現在前雜染故；三、通達不染污位故；四、等起對治作意故；五、對治作意故。
複次，云何知量？謂于所食、所飲、所啖，乃至廣說。當知此中略說二種斷隨順性：一、任持隨順性；二、精進隨順性。任持隨順性者，謂于所食、所飲、所啖、所嘗善知其量。精進隨順性者，謂于若行、若住，乃至廣說，善知其量。此中雲何于所食等善知其量？謂于受取及受用中皆善知量。于受取中善知量者，謂於此時應受，從此應受，此所應受，齊此應受。何時應受？謂日初分即於此時為受。
【English Translation】 English version: This is named 'Abridged Sutra on Understanding Through the Five Aspects,' extending even to treatises.
How does one understand the meaning of those various terms? It is also through five aspects: 1. Understanding dependent origination (pratītyasamutpāda); 2. Understanding the distinctions of phrases; 3. Understanding the sequence; 4. Understanding the reasoning; 5. Understanding the abridged meaning. How does one understand dependent origination? It means being able to understand that a portion of those to be transformed should be shown a certain meaning, up to a portion of those to be transformed should be shown a meaning of rejoicing. How does one understand the distinctions of phrases? It means being able to understand the distinctions of categories of words explained through different terms and different aspects. How does one understand the sequence? It means being able to understand the sequence of explanation, the sequence of establishment, and the sequence of completion. How does one understand the reasoning? It means being able to understand four types of reasoning: 1. Reasoning of dependence (apekṣā); 2. Reasoning of proof (sādhanā); 3. Reasoning of function (kriyā); 4. Reasoning of suchness (dharmatā). How does one understand the abridged meaning? It means being able to understand that 'this' is language corresponding to the aggregates (skandha), 'this' is language corresponding to the realms (dhātu), bases (āyatana), dependent origination (pratītyasamutpāda), what is possible and impossible (sthānāsthāna), and truths (satya); 'this' is language corresponding to the mindfulnesses (smṛtyupasthāna), and so forth, up to 'this' is language corresponding to the Noble Eightfold Path (āryāṣṭāṅgamārga); 'this' is language corresponding to karma; 'this' is language corresponding to afflictions (kleśa); 'this' is language corresponding to the training in higher morality (adhiśīla), and so forth.
Furthermore, how does one know the time? It is through five aspects: 1. Penetrating the defilements that are presently arising; 2. Penetrating the defilements that will arise in the future; 3. Penetrating the state of non-defilement; 4. Arousing the corrective intention; 5. Applying the corrective intention.
Furthermore, how does one know the measure? It is with regard to what is eaten, what is drunk, what is consumed, and so forth, extensively explained. It should be known that, in brief, there are two types of conformity to abandonment here: 1. Conformity to maintenance; 2. Conformity to diligence. Conformity to maintenance means being skilled in knowing the measure of what is eaten, what is drunk, what is consumed, and what is tasted. Conformity to diligence means being skilled in knowing the measure of walking, standing, and so forth, extensively explained. Here, how does one skillfully know the measure of what is eaten, and so forth? It means being skilled in knowing the measure in both receiving and consuming. Being skilled in knowing the measure in receiving means knowing when to receive, from where to receive, what to receive, and how much to receive. When should one receive? It means receiving during the early part of the day.
用故。從何應受。謂除五種非所行處。何所應受。謂清凈物如來所許。除酒肉等所不應飲不應食物。齊何應受。謂知量而受。勿令自損或損於他。于受用中善知量者。謂如所受於此時中應可受用。於何時中應可受用。謂如前說日之初分是受用時。於何處所應可受用。謂於好處或居道場或在聚落。何所應受用。謂如前說清凈物等。齊何應受用。謂善知量應可受用。勿令饑惱勿不順斷。勿令諸界起不平等。云何於勤精進善知其量。謂於此時此處此事齊此。應勤精進。於何等時應勤精進。謂于應行時而行。乃至於應解睡眠時而解睡眠。於何處所應勤精進。謂于閑林或在道場。或居內院或經行處應修精進。於何等事應修精進。謂應勤行勤住乃至勤解睡眠勞惓齊何應修所有精進。謂善知量而修精進。勿因此故太沉太舉。
複次云何善知剎帝利眾。謂善了知剎帝利眾如是名如是種。如是姓如是食。乃至如是壽量邊際。如是乃至善知長者居士等眾。云何善知諸沙門眾。謂能善知彼如是名。此是少年此是長年此是耆年。此持經者乃至此是能持論者。善知此是瑜伽師等。
複次云何善知我於是中應當往詣乃至應默。謂若略說為此應往乃至應默。及如此應往乃至應默。何所為故詣在家眾乃至應默。謂為乞求資生眾具。或復為令
【現代漢語翻譯】 現代漢語譯本：因為什麼緣故，應該從何處接受供養？ 應該避免五種不適合前往的地方。 應該接受什麼？ 應該接受清凈的物品，如來所允許的。 應該避免酒肉等不應該飲用和食用的東西。 接受供養的限度是什麼？ 應該知道適量而接受，不要讓自己或他人受到損害。 在受用供養時，善於知道適量的人，是指像所接受的物品，在這個時間中應該可以受用，在什麼時候應該可以受用。 就像前面所說的，一天的開始是受用的時間。 在什麼地方應該可以受用？ 應該在好的地方，或者在道場，或者在聚落。 應該受用什麼？ 就像前面所說的，清凈的物品等等。 接受供養的限度是什麼？ 應該善於知道適量，應該可以受用。 不要讓自己飢餓或惱怒，不要不順從斷除煩惱，不要讓諸界（dhatu）產生不平等。 怎樣才能在勤奮精進中善於知道適量？ 應該在這個時間、這個地方、這件事上，達到這個限度，應該勤奮精進。 在什麼時間應該勤奮精進？ 應該在應該行走的時候行走，乃至應該解除睡眠的時候解除睡眠。 在什麼地方應該勤奮精進？ 應該在空閑的樹林里，或者在道場，或者在內院，或者在經行的地方，應該修習精進。 在什麼事情上應該修習精進？ 應該勤奮地行走、勤奮地站立，乃至勤奮地解除睡眠的勞累。 修習所有精進的限度是什麼？ 應該善於知道適量而修習精進，不要因為這個緣故太沉溺或太輕浮。 再次，怎樣才能善於瞭解剎帝利（Kshatriya）大眾？ 應該善於瞭解剎帝利大眾的名字、種姓、姓氏、食物，乃至壽命的邊際。 像這樣乃至善於瞭解長者、居士等大眾。 怎樣才能善於瞭解諸沙門（Shramana）眾？ 應該能夠善於瞭解他們的名字，這是少年，這是長年，這是耆年，這是持經者，乃至這是能夠持論者。 善於瞭解這是瑜伽師等等。 再次，怎樣才能善於瞭解我應該在其中前往乃至應該沉默？ 如果簡略地說，為此應該前往乃至應該沉默。 以及這樣應該前往乃至應該沉默。 爲了什麼緣故前往在家眾乃至應該沉默？ 爲了乞求資生的眾具，或者爲了...
【English Translation】 English version: For what reason, from where should one receive offerings? One should avoid the five kinds of unsuitable places to go. What should one receive? One should receive pure objects, those permitted by the Tathagata (如來). One should avoid things like wine and meat, things that should not be drunk or eaten. What is the limit of receiving offerings? One should know to receive in moderation, not causing harm to oneself or others. One who is skilled in knowing moderation in receiving offerings is one who, like the objects received, should be able to use them at this time. At what time should one be able to use them? Just as mentioned before, the beginning of the day is the time for use. In what place should one be able to use them? One should be in a good place, or in a Bodhimanda (道場), or in a settlement. What should one use? Just as mentioned before, pure objects and so on. What is the limit of receiving offerings? One should be skilled in knowing moderation, one should be able to use them. Do not let oneself be hungry or annoyed, do not disobey the cutting off of afflictions, do not let the elements (dhatu) arise in inequality. How can one be skilled in knowing the measure in diligent effort? One should be diligent in effort at this time, in this place, in this matter, up to this limit. At what time should one be diligent in effort? One should walk when one should walk, and even release sleep when one should release sleep. In what place should one be diligent in effort? One should cultivate diligence in a quiet forest, or in a Bodhimanda (道場), or in an inner courtyard, or in a place for walking meditation. In what matters should one cultivate diligence? One should diligently walk, diligently stand, and even diligently release the fatigue of sleep. What is the limit of cultivating all efforts? One should be skilled in knowing moderation and cultivate diligence, not becoming too immersed or too frivolous because of this. Again, how can one be skilled in knowing the Kshatriya (剎帝利) assembly? One should be skilled in knowing the Kshatriya (剎帝利) assembly, such as their name, lineage, clan, food, and even the boundary of their lifespan. Likewise, one should be skilled in knowing the elders, householders, and other assemblies. How can one be skilled in knowing the Shramana (沙門) assembly? One should be able to know their names well, this one is young, this one is old, this one is elderly, this one is a Sutra (經) holder, and even this one is able to hold the Shastra (論). One should be skilled in knowing that this one is a Yogi (瑜伽師) and so on. Again, how can one be skilled in knowing whether I should go to or remain silent in this? If briefly stated, one should go or remain silent for this reason. And in this way, one should go or remain silent. For what reason should one go to the lay assembly or remain silent? In order to beg for the requisites of life, or in order to...
未信者信信者增長。或為慰問遭重疾病受眾苦者。或為開解諸愁憂者。或為和好展轉怨對互相違者。或為隨順他所作事。或復為他之所勸請。或為隨從軌範親教同梵行者。或為經營僧所作事。是故應往乃至應默。云何了知應如是往。謂如聲聞地已說其相。云何了知應如是住。謂往詣已不應即入。至內門側伏慢而住。或無疑慮徐入其家。至相見處從容而住。先言慰問含笑開顏。遠離顰蹙方申愛語。云何了知應如是坐。謂佛開許隨其所有如法之座以正威儀端嚴而坐。云何了知應如是語。謂善了知如時如理如量寂靜質直而語。時有三種。一者樂聞非不樂聞。不樂聞者。謂如有一或饑或渴或身疲倦。或風熱等之所逼惱。是名初時。二者安住如法威儀非非威儀。或復有一雖樂欲聞非威儀。住非威儀者。謂不應立為坐者說。除彼重病。如別解脫經廣說其相。是第二時。三者其心無有染惱非染惱心。染惱心者。謂如有一其心匆遽于彼彼事增上勤劬。或荒或亂或復渾濁。或他僕使或作業者。或復殺者敵者怨者。是第三時。理有三種。謂有求請。如法求請。如量求請。方為宣說如法。為說有義利說。由三種相當知如量。一不亂不雜而有所說。二圓滿文句宣說諸法。三凡所宣說言詞不重謂不重說。所有言詞若諸語言無用非義尚不少說。何況
【現代漢語翻譯】 現代漢語譯本 使未信者生起信心，使已信者增長信心。或者爲了慰問身患重病、遭受眾多痛苦的人。或者爲了開解那些憂愁煩惱的人。或者爲了調和那些輾轉結怨、互相違背的人。或者爲了順應他人所做的事情。或者因為被他人勸請。或者爲了隨從軌範師（Acharya，阿阇梨，行為楷模的老師）、親教師（Upadhyaya，優婆陀耶，教授戒律的老師）或同梵行者（Sabrahmacari，一起修行的道友）。或者爲了經營僧團所應做的事情。因此，應該前往乃至應該保持沉默。如何了知應該這樣前往？就像《聲聞地》中已經說過的那些相狀。如何了知應該這樣安住？意思是前往之後不應該立即進入。到達內門旁邊，收斂傲慢而站立。或者沒有疑慮，緩緩進入他人家中。到達可以相見的地方，從容地站立。先用言語慰問，面帶微笑，容光煥發。遠離愁眉苦臉的樣子，才說出關愛的話語。如何了知應該這樣坐下？意思是佛陀開許，隨其所有如法的座位，以端正的威儀端莊地坐下。如何了知應該這樣說話？意思是善於了知如時、如理、如量，寂靜正直地說話。時間有三種。第一種是樂於聽聞，而不是不樂於聽聞。不樂於聽聞的情況，比如有人或者飢餓，或者口渴，或者身體疲倦，或者被風熱等所逼惱。這是第一種時間。第二種是安住于如法的威儀，而不是不合威儀。或者有人雖然樂於聽聞，但是沒有威儀。沒有威儀的情況，比如不應該站著為坐著的人說法，除非那人身患重病。這些相狀在《別解脫經》中有詳細說明。這是第二種時間。第三種是內心沒有染污煩惱，而不是有染污煩惱的心。有染污煩惱的心，比如有人內心匆忙，對於各種事情過度勤勞，或者精神恍惚，或者心煩意亂，或者心神渾濁。或者（對方是）他的僕人、使者，或者正在工作的人，或者（對方是）殺人者、仇敵、怨家。這是第三種時間。道理有三種。即有人請求，如法請求，如量請求。才為他說法。如法，是爲了說有意義利益的法。通過三種相當，可以知道如量。一是說話不雜亂，不混淆。二是圓滿地用文句宣說諸法。三是凡所宣說的言詞不重複，即不重複說。所有言詞，如果是無用無義的語言，尚且不應少說，何況……
【English Translation】 English version To make the non-believer believe, and to increase the faith of the believer. Or to comfort those who are seriously ill and suffering greatly. Or to enlighten those who are worried and distressed. Or to reconcile those who have become enemies and are in conflict with each other. Or to comply with what others are doing. Or because one is persuaded by others. Or to follow the Acharya (Acharya, a teacher who is a role model), the Upadhyaya (Upadhyaya, a teacher who teaches the precepts), or the Sabrahmacari (fellow practitioners). Or to manage the affairs of the Sangha. Therefore, one should go and even remain silent. How to know that one should go in this way? As the characteristics have already been described in the 'Sravaka Bhumi'. How to know that one should stay in this way? It means that after arriving, one should not enter immediately. Arriving at the side of the inner door, one should stand humbly. Or without hesitation, one should slowly enter the house. Arriving at a place where one can meet, one should stand calmly. First, one should offer words of comfort, with a smile and a radiant face. One should avoid frowning and then speak loving words. How to know that one should sit in this way? It means that the Buddha allows one to sit with proper dignity in whatever lawful seat is available. How to know that one should speak in this way? It means that one should be good at knowing the right time, the right reason, and the right measure, and speak quietly and honestly. There are three kinds of time. The first is when one is happy to hear, and not unhappy to hear. Unhappy to hear is when someone is either hungry, or thirsty, or physically tired, or afflicted by wind-heat, etc. This is the first time. The second is when one abides in lawful dignity, and not in unlawful dignity. Or someone may be willing to hear but is not dignified. Not dignified is when one should not stand and speak to someone who is sitting, unless that person is seriously ill. These characteristics are described in detail in the Pratimoksha Sutra. This is the second time. The third is when one's mind is free from defilements, and not with a defiled mind. A defiled mind is when someone is in a hurry, overly diligent in various matters, or distracted, or confused, or muddled. Or (the other person is) his servant, messenger, or someone who is working, or (the other person is) a murderer, enemy, or foe. This is the third time. There are three kinds of reasons. That is, someone requests, requests lawfully, and requests appropriately. Only then should one preach the Dharma to him. Lawfully, is to speak the Dharma that is meaningful and beneficial. Through three appropriate aspects, one can know the appropriate measure. First, one speaks without confusion or mixing things up. Second, one fully proclaims the Dharmas with complete sentences. Third, all the words spoken are not repeated, that is, not repeated. All words, if they are useless and meaningless, should not be spoken even a little, let alone...
多說。當知寂靜亦有三種。一威儀寂靜。二言音寂靜。三其心寂靜。威儀寂靜者。謂諸根寂靜無有躁擾亦不高舉。支節不動而有所說。言音寂靜者。謂有所說聲不太高。亦不太急。心寂靜者。謂雖觸惱亦不生憤而有所說。況不觸惱。又無染心而有所說。又質直語亦有三種。謂如時語時乃至寂靜語時。或由宿習方便任性而語。或由現法串習加行作意而語。或由愛樂學處以思擇力。而自制伏方有所說。於一切時無有虛誑。若隱若顯所言無二。云何了知應默。謂善了知於五時中應當默然。一者說者正說語時。若彼聽者故作異言現相諠亂。爾時說者宜當默然。二者說者正說語時。若彼聽者撥言且止吾不欲聞。爾時說者宜當默然。三者說者正說語時。若彼聽者于說者所起求過心。發違諍言現相乖背。爾時說者宜當默然。四者施主以衣食等來相屈請。爾時受者宜當默然而許可之。五者若有敵論者來現相較論。爾時論者宜當默然聽其言說。
複次且由三相應自了知己所有信乃至是善男子。一由依處故。二由自性故。三由時分故。云何由依處故了知己信。謂如實知若事是信之所依處。信緣彼生當知彼事決定是我信所依處。云何由自性故了知己信。謂如實知軟中上品己所有信。云何由時分故了知己信。謂如實知我于某時已得是信。
【現代漢語翻譯】 現代漢語譯本：還有，應當知道寂靜也有三種。第一是威儀寂靜，第二是言音寂靜，第三是內心寂靜。威儀寂靜是指，各種感官保持平靜，沒有躁動不安，也不會高傲自大，身體保持不動而說話。言音寂靜是指，說話的聲音不太高，也不太急促。內心寂靜是指，即使受到冒犯也不會生氣，然後才說話，更何況是沒有受到冒犯的情況。而且說話時沒有染污之心。還有，真實正直的言語也有三種。一是合時宜的言語，包括在適當的時候乃至寂靜的時候說話。或者由於過去的習慣，順其自然地說；或者由於現在的學習，通過努力和有意為之而說；或者由於喜愛學習戒律，通過思考和選擇，自我約束之後才說。在任何時候都沒有虛假欺騙，無論是隱晦還是明顯，所說的話都是一致的。如何知道應該沉默呢？就是善於瞭解在五種情況下應當沉默。第一種情況是，說話者正在說話的時候，如果聽者故意說些不同的話，表現出喧鬧混亂的樣子，這時說話者就應該沉默。第二種情況是，說話者正在說話的時候，如果聽者打斷說：『停止吧，我不願意聽。』這時說話者就應該沉默。第三種情況是，說話者正在說話的時候，如果聽者對說話者產生挑剔之心，說出違背爭論的話，表現出不和諧的樣子，這時說話者就應該沉默。第四種情況是，施主用衣食等來邀請，這時接受者應該沉默地表示許可。第五種情況是，如果有辯論的對手前來，表現出要辯論的樣子，這時辯論者應該沉默地聽對方說話。 其次，通過三種相應的情況，可以自己瞭解自己是否是具有信心的善男子。一是通過所依賴的基礎，二是通過信心的自性，三是通過信心的時分。如何通過所依賴的基礎來了解自己的信心呢？就是如實地知道什麼是信心的所依賴之處，信心是緣于什麼而產生的，應當知道這件事決定是我信心的所依賴之處。如何通過信心的自性來了解自己的信心呢？就是如實地知道自己的信心是下品、中品還是上品。如何通過信心的時分來了解自己的信心呢？就是如實地知道我在某個時候已經獲得了這種信心。
【English Translation】 English version: Furthermore, it should be known that there are also three kinds of tranquility (寂靜, jíjìng). First is dignified tranquility, second is tranquility of speech, and third is tranquility of mind. Dignified tranquility refers to the various senses remaining calm, without restlessness or arrogance, and speaking without moving the body. Tranquility of speech refers to speaking in a voice that is neither too loud nor too hurried. Tranquility of mind refers to not becoming angry even when offended, and then speaking, let alone when not offended. Moreover, speaking without a defiled mind. Furthermore, there are also three kinds of truthful and upright speech. First is timely speech, including speaking at the appropriate time, even at a time of tranquility. Either speaking naturally due to past habits, or speaking through effort and intention due to present learning, or speaking after self-restraint through contemplation and selection due to a love of studying the precepts. At no time is there falsehood or deception, whether implicit or explicit, the words spoken are consistent. How does one know when to be silent? It is to be good at understanding that one should be silent in five situations. The first situation is when the speaker is speaking, if the listener deliberately says something different, showing a noisy and chaotic appearance, then the speaker should be silent. The second situation is when the speaker is speaking, if the listener interrupts and says, 'Stop, I don't want to listen,' then the speaker should be silent. The third situation is when the speaker is speaking, if the listener develops a critical mind towards the speaker, saying contradictory and argumentative words, showing a discordant appearance, then the speaker should be silent. The fourth situation is when a benefactor (施主, shīzhǔ) invites with clothing, food, etc., then the recipient should silently indicate permission. The fifth situation is when an opponent (敵論者, dílùnzhě) comes forward, showing an intention to debate, then the debater should silently listen to the other person's words. Secondly, through three corresponding situations, one can know for oneself whether one is a virtuous man (善男子, shànnánzǐ) with faith (信, xìn). One is through the basis of reliance, two is through the nature of faith, and three is through the timing of faith. How does one know one's faith through the basis of reliance? It is to truly know what the basis of reliance for faith is, what faith arises from, and one should know that this matter is definitely the basis of reliance for my faith. How does one know one's faith through the nature of faith? It is to truly know whether one's faith is inferior, middling, or superior. How does one know one's faith through the timing of faith? It is to truly know that I have obtained this faith at a certain time.
如了知信如是。戒等辯等為后皆當了知。此中信是趣入支。戒是入已奢摩他支。聞是毗缽舍那支。舍是奢摩他毗缽舍那資糧支。內思所成慧及他隨順教授教誡。是能攝受奢摩他毗缽舍那支。依止此故證奢摩他毗缽舍那。及能證得諸沙門果。于自所證諸深細義。若有欲加而生疑惑。為斷疑故如自所證為彼宣說。又為降伏諸敵論者故須有辯。於他身語邪行起時。須有忍辱柔和所攝善男子性。複次由三因緣發生不信。一由不正知三寶功德故。二行外道見故。三未遇諸佛及聖弟子三種神變。隨其一種所調伏故。
複次由三因緣不能數往寂靜園林。一放逸懈怠所拘執故。二多事業故。三信順人故。
複次由三因緣為性不好造詣於他。一性無畏故。二性高慢故。三依文字故。由三因緣為性不好親近於他。一性不黠利故。二性非福田故。三無極欲樂故。由三因緣為性不好請問於他。一於法不善故。二于義不善故。三於二俱不善故。由三因緣不能審聽。一多尋伺故。二多物務故。三多諸蓋纏雜染心故。由三因緣為性不能決定任持。一不聽聞故。二惡聽聞故。三覆慧勝慧故。由三因緣為性不能觀察諸法。一樂著戲論故。二愛居憒鬧故。三不成就審察慧故。由三因緣為性不能法隨法行。一由顧惜身命。二由即彼增上力故樂著利
【現代漢語翻譯】 現代漢語譯本 如果能夠如實了知『信』（Śrāddha，信仰），那麼『戒』（Śīla，戒律）、『辯』（Pratibhāna，辯才）等後續內容也應當了知。其中，『信』是趣入佛法的根本，『戒』是進入佛法后修習奢摩他（Śamatha，止）的基礎，『聞』是修習毗缽舍那（Vipaśyanā，觀）的基礎，『舍』是修習奢摩他和毗缽舍那的資糧，由內在思維修習而成的智慧以及順應他人的教授教誡，是能夠攝受奢摩他和毗缽舍那的要素。依靠這些，可以證得奢摩他和毗缽舍那，並能證得各種沙門果（Śrāmaṇaphala，出家修行的果位）。對於自己所證悟的深奧細微的義理，如果有人想要進一步瞭解而產生疑惑，爲了斷除他們的疑惑，就應當如實地為他們宣說自己所證悟的道理。此外，爲了降伏各種敵對的論者，需要具備辯才。當他人出現身語方面的邪惡行為時，需要具備忍辱和柔和所攝受的善良品性。 進一步說，由於三種因緣會產生不信：一是由於不能正確瞭解三寶（Triratna，佛法僧）的功德；二是奉行外道的見解；三是沒有遇到諸佛以及聖弟子所展現的各種神變。隨其任何一種原因被調伏。 進一步說，由於三種因緣不能經常前往寂靜的園林：一是被放逸和懈怠所束縛；二是事務繁多；三是信任和順從他人。 進一步說，由於三種因緣，本性不喜歡造訪他人：一是本性無所畏懼；二是本性高傲自大；三是依賴文字。 由於三種因緣，本性不喜歡親近他人：一是本性不聰明伶俐；二是本性不是福田；三是沒有止境的慾望和快樂。 由於三種因緣，本性不喜歡向他人請教：一是對法不善巧；二是對義理不善巧；三是對法和義理都不善巧。 由於三種因緣，不能認真聽聞：一是思慮過多；二是事務纏身；三是心中充滿各種蓋障和雜染。 由於三種因緣，本性不能堅定地任持：一是不聽聞佛法；二是聽聞了錯誤的佛法；三是自以為是，認為自己的智慧勝過他人。 由於三種因緣，本性不能觀察諸法：一是樂於戲論；二是喜愛居住在喧鬧的地方；三是沒有成就審察的智慧。 由於三種因緣，本性不能依法隨法而行：一是由於顧惜身命；二是由即彼增上力而樂於利益。
【English Translation】 English version If one understands 『faith』 (Śrāddha) in this way, then 『discipline』 (Śīla), 『eloquence』 (Pratibhāna), and other subsequent aspects should also be understood. Among these, 『faith』 is the support for entering [the Dharma], 『discipline』 is the support for Śamatha (tranquility) after entering, 『learning』 is the support for Vipaśyanā (insight), 『generosity』 is the support for the resources for Śamatha and Vipaśyanā. The wisdom arising from inner contemplation and the instructions and admonishments that accord with others are the supports that can embrace Śamatha and Vipaśyanā. Relying on these, one can realize Śamatha and Vipaśyanā, and can attain the various Śrāmaṇaphalas (fruits of the ascetic life). If there are those who wish to inquire further about the profound and subtle meanings that one has realized, and doubts arise, in order to dispel their doubts, one should declare to them the principles one has realized. Furthermore, in order to subdue various opposing debaters, one needs to have eloquence. When evil actions of body and speech arise in others, one needs to have the qualities of a virtuous person, endowed with patience and gentleness. Furthermore, disbelief arises from three causes: first, from not correctly knowing the qualities of the Three Jewels (Triratna); second, from practicing the views of external paths; third, from not encountering the various miraculous transformations of the Buddhas and noble disciples. One is subdued by any one of these causes. Furthermore, one cannot frequently go to quiet gardens and forests due to three causes: first, because one is bound by negligence and laziness; second, because one has many affairs; third, because one trusts and obeys others. Furthermore, one is by nature not fond of visiting others due to three causes: first, because one is by nature fearless; second, because one is by nature arrogant; third, because one relies on texts. One is by nature not fond of associating with others due to three causes: first, because one is by nature not clever; second, because one is by nature not a field of merit; third, because one has limitless desires and pleasures. One is by nature not fond of questioning others due to three causes: first, because one is not skilled in the Dharma; second, because one is not skilled in the meaning; third, because one is not skilled in both the Dharma and the meaning. One cannot listen attentively due to three causes: first, because one has too many thoughts; second, because one has too many affairs; third, because one's mind is entangled with various obscurations and defilements. One is by nature unable to firmly uphold due to three causes: first, because one does not hear the Dharma; second, because one hears the Dharma incorrectly; third, because one is conceited and thinks one's own wisdom is superior. One is by nature unable to observe phenomena due to three causes: first, because one delights in frivolous talk; second, because one loves to dwell in noisy places; third, because one has not achieved discerning wisdom. One is by nature unable to practice the Dharma in accordance with the Dharma due to three causes: first, because one cherishes one's life; second, because one delights in gain due to the increased power of that.
養。三由樂著恭敬。由三因緣不樂修行利他之行。一性是下劣種姓故。二悲微薄故。三無勢力故。如是白品與上相違應知其相。
複次諸聖弟子非一眾多種種遊觀其事可得。所謂河濱遊觀。山谷遊觀。鬼趣遊觀。如是等類種種遊觀其事可得。問何因緣故諸大聲聞已得神通。乃往鬼趣詰問諸鬼自先業報。為為除自疑故。為為饒益眾生故。若為除自疑者。已得神通不應道理。若為饒益眾生者。當說云何饒益眾生。答為饒益眾生故。謂欲饒益此諸餓鬼及餘眾生。何以故。由神通力令諸餓鬼憶念宿世。自說先身所作惡業深生厭悔。因為說法便能領悟。由此因緣速離鬼趣。如是說名饒益諸鬼。已得神通諸大聲聞。聞彼所說種種所受不可愛果先世惡業。乃還人間展轉宣告。他既聞已心生厭患斷惡修善。如是說名利餘眾生。
複次由六種相當知欲行諸色名粗。云何六相說彼名粗。一眾多故粗。二沉重故粗。三不凈故粗。四堅強故粗。五變壞故粗。六不隨心轉故粗。
於此地中余抉擇文更不復現。又獨覺地諸抉擇文亦不復現。
瑜伽師地論卷第七十一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十二
彌勒菩薩說
三藏法師玄奘奉 詔譯
攝抉擇分
【現代漢語翻譯】 現代漢語譯本： 養。三種因為貪戀快樂和恭敬。因為三種原因不喜歡修行利他的行為：一是天性是下劣種姓的緣故；二是悲心微薄的緣故；三是沒有勢力的緣故。像這樣，白品與上述情況相反，應當瞭解它的特徵。 再次，諸位聖弟子並非只有一種，而是多種多樣地遊觀，這些事情是可以得到的。例如，在河邊遊觀，在山谷遊觀，在鬼趣遊觀。像這些種類，各種各樣的遊觀是可以得到的。問：因為什麼緣故，諸位大聲聞（Mahasravaka，佛陀的弟子）已經得到神通，還要前往鬼趣詰問諸鬼的前世業報？是爲了消除自己的疑惑嗎？還是爲了饒益眾生嗎？如果是爲了消除自己的疑惑，已經得到神通就不應該有疑惑。如果是爲了饒益眾生，那麼請說說是如何饒益眾生的？答：是爲了饒益眾生。想要饒益這些餓鬼以及其他眾生。為什麼呢？因為通過神通力，讓諸位餓鬼憶念起前世，自己說出前世所作的惡業，深深地產生厭惡和後悔。因為為他們說法，便能夠領悟。由此因緣，迅速脫離鬼趣。這樣就叫做饒益諸鬼。已經得到神通的諸位大聲聞，聽到他們所說的種種所受的不可愛的果報，以及前世的惡業，就回到人間輾轉宣告。其他人聽了之後，心中產生厭惡，斷惡修善。這樣就叫做利益其他眾生。 再次，通過六種相可以知道想要行使的諸色（Rupa，物質）名為粗。哪六種相說明它們名為粗呢？一是眾多所以粗；二是沉重所以粗；三是不凈所以粗；四是堅強所以粗；五是變壞所以粗；六是不隨心意運轉所以粗。 在這塊土地中，其餘的抉擇文不再出現。還有獨覺地（Pratyekabuddha-bhumi，獨自覺悟者的境界）的各種抉擇文也不再出現。 《瑜伽師地論》卷第七十一 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第七十二 彌勒菩薩說 三藏法師玄奘奉 詔譯 攝抉擇分
【English Translation】 English version: Nourishment. Three are due to attachment to pleasure and reverence. Three reasons cause dislike for practicing altruistic conduct: first, because one's nature is of an inferior caste; second, because compassion is weak; and third, because there is no power. Thus, the white qualities are the opposite of the above, and their characteristics should be understood. Furthermore, the noble disciples are not of one kind but of many kinds, and various kinds of observations can be obtained. For example, observing by the riverbank, observing in the mountain valleys, observing in the realm of ghosts. Like these kinds, various kinds of observations can be obtained. Question: For what reason do the great Sravakas (Mahasravaka, disciples of the Buddha) who have already attained supernatural powers, still go to the realm of ghosts to interrogate the ghosts about their past karmic retributions? Is it to eliminate their own doubts? Or is it to benefit sentient beings? If it is to eliminate their own doubts, it is unreasonable for those who have already attained supernatural powers to have doubts. If it is to benefit sentient beings, then please explain how they benefit sentient beings? Answer: It is to benefit sentient beings. They want to benefit these hungry ghosts and other sentient beings. Why? Because through supernatural powers, they cause the hungry ghosts to remember their past lives, to speak of the evil deeds they committed in their past lives, and to deeply generate aversion and repentance. Because they preach the Dharma to them, they are able to understand. Because of this cause, they quickly leave the realm of ghosts. This is called benefiting the ghosts. The great Sravakas who have already attained supernatural powers, hearing the various unpleasant results they have experienced and the evil deeds of their past lives, return to the human realm and proclaim them to others. When others hear this, they generate aversion in their hearts, cease evil, and cultivate good. This is called benefiting other sentient beings. Furthermore, through six characteristics, it can be known that the Rupas (Rupa, material forms) that one wishes to exercise are called coarse. What six characteristics explain why they are called coarse? First, they are coarse because they are numerous; second, they are coarse because they are heavy; third, they are coarse because they are impure; fourth, they are coarse because they are strong; fifth, they are coarse because they are subject to change and decay; sixth, they are coarse because they do not follow one's will. In this land, the remaining texts of determination no longer appear. Also, the various texts of determination of the Pratyekabuddha-bhumi (Pratyekabuddha-bhumi, the realm of solitary Buddhas) no longer appear. Yogacarabhumi-sastra, Volume 71 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra Yogacarabhumi-sastra, Volume 72 Said by Bodhisattva Maitreya Translated by the Tripitaka Master Xuanzang under Imperial Order Section on Compendium of Determinations
中菩薩地之一
如是已說聲聞地等抉擇。菩薩地抉擇。我今當說。
謂如成立聲聞種性。當知成立菩薩種性亦復如是。
複次有十發心。謂世俗受發心。得法性發心。不決定發心。決定發心。不清淨髮心。清淨髮心。羸劣發心。強盛發心。未成果發心。已成果發心。世俗受發心者。謂諸菩薩未入菩薩正性離生所有發心。得法性發心者。謂諸菩薩已入菩薩正性離生。及迴向菩提諸聲聞等所有發心。不決定發心者。謂非彼種性。設彼種性復退還法所有發心。與此相違當知名為決定發心。不清淨髮心者。謂如有一或隨他轉。或被陵逼不揆不量。或怖王難或怖賊難。或怖鬼難或怖退轉。或為活命或為利養恭敬因緣或復矯誑。如是等類而發心者。當知皆名不清淨髮心。與此相違而發心者。名清淨髮心。羸劣發心者。謂如有一已發心菩薩。貪瞋癡纏所蔽伏故。舍于正行處於邪行。與此相違名強盛發心。未成果發心者。謂從勝解行地乃至第十地所有發心。已成果發心者。謂如來地所有發心。如世尊言。我已解脫難行之行。我於一切難行之行極善解脫。自正愿滿亦令於他趣證菩提。此十發心。幾染污幾不染污等廣抉擇文更不復現。複次有四種心。菩薩應當恒常隨護。一聞思所成心。二悲心。三資糧心。四修所成心。
{ "translations": [ "現代漢語譯本：", "中菩薩地之一", "", "如是已說完聲聞地等的抉擇。現在我將要說菩薩地的抉擇。", "", "就像成立聲聞種性一樣，應當知道成立菩薩種性也是如此。", "", "其次，有十種發心。分別是：世俗受發心（指凡夫俗子的發心），得法性發心（指獲得法性者的發心），不決定發心（指不堅定的發心），決定發心（指堅定的發心），不清淨髮心（指不純凈的發心），清淨髮心（指純凈的發心），羸劣發心（指軟弱的發心），強盛發心（指強大的發心），未成果發心（指未達到目標的的發心），已成果發心（指已經達到目標的的發心）。世俗受發心，是指那些尚未進入菩薩正性離生的菩薩所發的心。得法性發心，是指那些已經進入菩薩正性離生的菩薩，以及迴向菩提的聲聞等所發的心。不決定發心，是指非菩薩種性，或者即使是菩薩種性又退還到原來的狀態所發的心。與此相反，就叫做決定發心。不清淨髮心，是指如果有人或者隨他人而轉，或者被人欺凌逼迫，不衡量自己的能力，或者害怕國王的災難，或者害怕盜賊的災難，或者害怕鬼的災難，或者害怕退轉，或者爲了活命，或者爲了利益供養恭敬的緣故，或者甚至是虛偽欺騙。像這些情況所發的心，都叫做不清淨髮心。與此相反所發的心，叫做清淨髮心。羸劣發心，是指如果有一個已經發心的菩薩，被貪婪、嗔恨、愚癡所矇蔽，捨棄正當的行為而處於邪惡的行為中。與此相反，叫做強盛發心。未成果發心，是指從勝解行地到第十地所有的發心。已成果發心，是指如來地所有的發心。就像世尊所說：『我已經解脫了難以實行的行為，我對於一切難以實行的行為都極好地解脫了，自己圓滿了正愿，也令他人趨向證得菩提。』這十種發心，哪些是染污的，哪些是不染污的等等，詳細的抉擇文這裡不再重複出現。其次，有四種心，菩薩應當恒常隨護。一是聞思所成心（通過聽聞和思考佛法而成就的心），二是悲心（慈悲的心），三是資糧心（積聚成佛資糧的心），四是修所成心（通過修行而成就的心）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "The Bodhisattva Ground, Part One", "", "Having thus explained the discriminations of the Hearer Ground and others, I shall now explain the discriminations of the Bodhisattva Ground.", "", "Just as the lineage of Hearers is established, know that the lineage of Bodhisattvas is established in the same way.", "", "Furthermore, there are ten kinds of generation of the aspiration [for enlightenment]: the generation of aspiration based on worldly reception, the generation of aspiration based on attaining the nature of the Dharma, the non-definite generation of aspiration, the definite generation of aspiration, the impure generation of aspiration, the pure generation of aspiration, the weak generation of aspiration, the strong generation of aspiration, the generation of aspiration before achieving the result, and the generation of aspiration after achieving the result. The generation of aspiration based on worldly reception refers to the generation of aspiration by those Bodhisattvas who have not yet entered the rightness of the Bodhisattva's separation from birth. The generation of aspiration based on attaining the nature of the Dharma refers to the generation of aspiration by those Bodhisattvas who have already entered the rightness of the Bodhisattva's separation from birth, as well as by Hearers and others who dedicate [their merit] towards Bodhi (enlightenment). The non-definite generation of aspiration refers to the generation of aspiration by those who are not of that lineage, or even if they are of that lineage, they regress from the Dharma. The opposite of this is known as the definite generation of aspiration. The impure generation of aspiration refers to cases where someone either follows others, or is oppressed and coerced, without measuring or considering [their own capacity], or fears the difficulty of the king, or fears the difficulty of thieves, or fears the difficulty of ghosts, or fears regression, or [generates aspiration] for the sake of survival, or for the sake of gain, respect, or out of pretense and deceit. Know that all such kinds are called the impure generation of aspiration. The opposite of this is called the pure generation of aspiration. The weak generation of aspiration refers to cases where a Bodhisattva who has already generated aspiration is obscured and subdued by the entanglements of greed, hatred, and delusion, and abandons the right conduct and dwells in wrong conduct. The opposite of this is called the strong generation of aspiration. The generation of aspiration before achieving the result refers to all the generation of aspiration from the stage of understanding and practice up to the tenth stage. The generation of aspiration after achieving the result refers to all the generation of aspiration in the stage of the Tathāgata (如來). As the World-Honored One (世尊) said, 'I have liberated myself from the practice of difficult practices. I am extremely well liberated from all difficult practices. I have fulfilled my own right vows and also cause others to proceed to the attainment of Bodhi.' Among these ten kinds of generation of aspiration, which are defiled and which are undefiled, etc., the detailed discriminating texts will not be repeated here. Furthermore, there are four kinds of minds that Bodhisattvas should constantly protect: first, the mind accomplished through hearing and thinking; second, the mind of compassion; third, the mind of accumulation of merit; and fourth, the mind accomplished through cultivation.", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
複次菩薩有九正行。依于自義及與他義。一于生死正行。二于有情正行。三于自己正行。四于諸欲正行。五于身語意業正行。六于不應損惱有情正行。七于無間修善法正行。八于內心奢摩他正行。九于增上慧法毗缽舍那正行。云何菩薩于生死中行於正行。謂如病者于所有病于辛苦藥。云何菩薩于諸有情行於正行。謂如良醫于有病者。云何菩薩于自體上行於正行。謂如善巧家長于未成就幼童。云何菩薩于諸欲中行於正行。謂如商主行於商路于諸財貨。云何菩薩于身語意業行於正行。謂如浣染衣者于諸衣服。云何菩薩于不應損惱有情行於正行。謂如慈父於己膝上放失便利嬰孩小兒。云何菩薩于無間修諸善法中行於正行。謂如求火者施功于燧。云何菩薩于內心奢摩他中行於正行。謂如其主于能致財可委付者。云何菩薩于增上慧法毗缽舍那中行於正行。謂如善幻者于諸幻事。余抉擇文更不復現。複次若於五種有情眾中。起邪行時。說名無哀無愍無有傷嘆。一于乞求者。二于危厄者。三于有恩者。四於樂樂者。五於樂法者。言乞求者。略有五種。一求飲食。二求衣服。三求房舍。四求病緣醫藥資具。五求救護。其危厄者。亦有五種。一住艱乏者。二住迷亂者。三來歸依者。四相投委者。五來拜覲者。其有恩者亦有五種。
【現代漢語翻譯】 現代漢語譯本： 此外，菩薩有九種正行，依據自身利益和他人利益。一是在生死中正行。二是對有情眾生正行。三是對自己正行。四是對各種慾望正行。五是對身語意業正行。六是對不應損害有情眾生正行。七是對不間斷地修習善法正行。八是對內心止（奢摩他，Śamatha）正行。九是對增上慧法觀（毗缽舍那，Vipassanā）正行。 什麼是菩薩在生死中行於正行？譬如病人對於所有的疾病，服用辛苦的藥物。 什麼是菩薩對有情眾生行於正行？譬如良醫對於有病的人。 什麼是菩薩對自己行於正行？譬如善於持家的家長對於尚未成熟的幼童。 什麼是菩薩對各種慾望行於正行？譬如商隊首領行走在商路上，對待各種財貨。 什麼是菩薩對身語意業行於正行？譬如漂洗染色衣服的人對待各種衣服。 什麼是菩薩對不應損害有情眾生行於正行？譬如慈愛的父親對於在自己膝上大小便的嬰孩。 什麼是菩薩在不間斷地修習各種善法中行於正行？譬如求火的人努力鉆木取火。 什麼是菩薩對內心止（奢摩他，Śamatha）行於正行？譬如主人對於能夠帶來財富且可以信任的人。 什麼是菩薩對增上慧法觀（毗缽舍那，Vipassanā）行於正行？譬如善於變幻的人對於各種幻術。 其餘抉擇文不再重複出現。 此外，如果對於五種有情眾生，生起邪行時，就稱為沒有哀憐、沒有慈悲、沒有傷感嘆息。一是對乞求者。二是對危難者。三是對有恩者。四是對快樂者。五是對樂於佛法者。 所說的乞求者，大致有五種。一是求飲食。二是求衣服。三是求房舍。四是求治病醫藥資具。五是求救護。 那些危難者，也有五種。一是處於艱難睏乏境地的人。二是處於迷惑混亂境地的人。三是前來歸依的人。四是前來投靠委託的人。五是前來拜見的人。 那些有恩者也有五種。
【English Translation】 English version: Furthermore, Bodhisattvas have nine correct practices, based on their own benefit and the benefit of others. First, correct practice in birth and death. Second, correct practice towards sentient beings. Third, correct practice towards oneself. Fourth, correct practice towards desires. Fifth, correct practice towards actions of body, speech, and mind. Sixth, correct practice towards not harming sentient beings. Seventh, correct practice towards continuously cultivating virtuous dharmas. Eighth, correct practice towards inner Śamatha (inner calm). Ninth, correct practice towards higher wisdom Vipassanā (insight). How does a Bodhisattva practice correctly in birth and death? It is like a sick person taking bitter medicine for all their illnesses. How does a Bodhisattva practice correctly towards sentient beings? It is like a good doctor treating sick people. How does a Bodhisattva practice correctly towards oneself? It is like a skilled householder towards an immature child. How does a Bodhisattva practice correctly towards desires? It is like a merchant leader traveling on a trade route, dealing with various goods. How does a Bodhisattva practice correctly towards actions of body, speech, and mind? It is like a dyer washing and dyeing various clothes. How does a Bodhisattva practice correctly towards not harming sentient beings? It is like a loving father towards an infant who urinates or defecates on his lap. How does a Bodhisattva practice correctly in continuously cultivating virtuous dharmas? It is like someone seeking fire diligently working at a fire drill. How does a Bodhisattva practice correctly in inner Śamatha? It is like a master entrusting someone reliable with the task of generating wealth. How does a Bodhisattva practice correctly in higher wisdom Vipassanā? It is like a skilled illusionist with various illusions. The remaining decision texts will not be repeated. Furthermore, if one engages in wrong conduct towards five kinds of sentient beings, it is said to be without sorrow, without compassion, and without lamentation. First, towards beggars. Second, towards those in danger. Third, towards those who have been kind. Fourth, towards those who are happy. Fifth, towards those who delight in the Dharma. The so-called beggars are roughly of five kinds. First, those seeking food and drink. Second, those seeking clothing. Third, those seeking shelter. Fourth, those seeking medicine and provisions for illness. Fifth, those seeking protection. Those in danger are also of five kinds. First, those living in hardship and poverty. Second, those living in confusion and bewilderment. Third, those who come seeking refuge. Fourth, those who come seeking reliance and entrustment. Fifth, those who come to pay respects. Those who have been kind are also of five kinds.
一母。二父。三妻子。四奴婢僕使。五朋友兄弟親屬宰官。其樂樂者亦有五種。一愛樂事業興盛樂。二愛樂事業興盛不乖離樂。三愛樂時節變異苦遠離樂。四愛樂解疲倦樂。五愛樂求升進樂。其樂法者亦有五種。一樂說正法。二樂受持讀誦。三樂論議抉擇。四樂教授教誡。五樂法隨法行。此中邪行者。謂於是中或作加行故。或不作加行故。或不饒益加行故。或中庸加行故。應知其相。複次于有情中有五種不堪任性。若諸有情成就此者。諸佛如來尚難化度。況諸菩薩。或復餘者。諸佛如來雖欲于彼作義利樂。然彼不能領受所作義利樂事。又于所作能為障礙。況諸菩薩。或復餘者。何等為五。一于清凈無堪任性。二于加行無堪任性。三于彼果成辦無堪任性。四于加行及彼果成辦無堪任性。五于攝受饒益無堪任性。于清凈無堪任性者。謂如有一本性無有般涅槃法。于加行無堪任性者。謂如有一同般涅槃法相續已熟。於此無間造作積集。能障正加行業。由此因緣于現法中無有堪能修正方便。于彼果成辦無堪任性者。謂如有一同般涅槃法相續未熟。不作不集能障正加行業由此因緣無有功能成辦彼果。于加行及彼果成辦無堪任性者。謂如有一同般涅槃法相續未熟。於此無間造作積集。能障正加行業。由此因緣俱無堪能。于攝受饒益
【現代漢語翻譯】 現代漢語譯本： 一、母親。 二、父親。 三、妻子。 四、奴婢僕人。 五、朋友兄弟親屬和官員。 世俗的快樂也有五種：一、喜愛事業興旺發達的快樂。二、喜愛事業興旺發達而不分離的快樂。三、喜愛時節變異，遠離痛苦的快樂。四、喜愛解除疲倦的快樂。五、喜愛追求陞遷進步的快樂。 佛法的快樂也有五種：一、樂於宣說正法（Dharma）。二、樂於接受、奉持、讀誦正法。三、樂於討論、辨析、抉擇正法。四、樂於教授、教誡正法。五、樂於依法修行。 這些行為中，什麼是邪行呢？就是指在這些行為中，或者因為作了某種行為，或者因為沒有作某種行為，或者因為作了沒有利益的行為，或者因為作了平庸的行為，應當瞭解這些行為的相狀。 此外，對於有情眾生來說，有五種不堪能的性質。如果有些有情眾生具備這些性質，那麼諸佛如來（Tathagata）尚且難以教化他們，更何況是諸位菩薩（Bodhisattva）或者其他人呢？諸佛如來即使想要為他們做有利益的事情，讓他們得到快樂，但是他們也不能領受所做的利益和快樂，而且還會對所做的事情造成障礙，更何況是諸位菩薩或者其他人呢？ 哪五種不堪能的性質呢？一、對於清凈沒有堪能性。二、對於修行沒有堪能性。三、對於成就果報沒有堪能性。四、對於修行以及成就果報都沒有堪能性。五、對於攝受和饒益沒有堪能性。 對於清凈沒有堪能性，是指有些人天生就沒有般涅槃（Parinirvana）的因緣。對於修行沒有堪能性，是指有些人雖然具有般涅槃的因緣，但是相續已經成熟，並且不斷地造作和積累能夠障礙正當修行的業力，因此在今生沒有能力修正修行的方法。對於成就果報沒有堪能性，是指有些人雖然具有般涅槃的因緣，但是相續尚未成熟，不造作、不積累能夠障礙正當修行的業力，因此沒有能力成就那個果報。對於修行以及成就果報都沒有堪能性，是指有些人雖然具有般涅槃的因緣，但是相續尚未成熟，並且不斷地造作和積累能夠障礙正當修行的業力，因此既沒有修行的能力，也沒有成就果報的能力。對於攝受和饒益……
【English Translation】 English version: One, the mother. Two, the father. Three, the wife. Four, the servants and maids. Five, friends, brothers, relatives, and officials. The worldly pleasures are also of five kinds: First, the pleasure of loving the prosperity of one's career. Second, the pleasure of loving the prosperity of one's career without separation. Third, the pleasure of loving the separation from suffering during seasonal changes. Fourth, the pleasure of loving the relief from fatigue. Fifth, the pleasure of loving the pursuit of promotion and advancement. The Dharma pleasures are also of five kinds: First, the pleasure of speaking the True Dharma (Dharma). Second, the pleasure of accepting, upholding, reading, and reciting the True Dharma. Third, the pleasure of discussing, analyzing, and deciding on the True Dharma. Fourth, the pleasure of teaching and instructing the True Dharma. Fifth, the pleasure of practicing according to the Dharma. Among these actions, what are the wrong actions? It refers to those actions in which, either because of doing something, or because of not doing something, or because of doing something that is not beneficial, or because of doing something mediocre, one should understand the characteristics of these actions. Furthermore, for sentient beings, there are five kinds of unsuitability. If some sentient beings possess these qualities, then even the Buddhas (Tathagata) find it difficult to transform them, let alone the Bodhisattvas (Bodhisattva) or others. Even if the Buddhas want to do beneficial things for them and bring them happiness, they cannot receive the benefits and happiness, and they will also create obstacles to what is being done, let alone the Bodhisattvas or others. What are the five kinds of unsuitability? First, there is no suitability for purity. Second, there is no suitability for practice. Third, there is no suitability for accomplishing the result. Fourth, there is no suitability for both practice and accomplishing the result. Fifth, there is no suitability for receiving and benefiting. Having no suitability for purity means that some people are inherently without the conditions for Parinirvana (Parinirvana). Having no suitability for practice means that some people, although they have the conditions for Parinirvana, their continuum is already mature, and they continuously create and accumulate karma that can hinder proper practice, so they have no ability to correct their practice methods in this life. Having no suitability for accomplishing the result means that some people, although they have the conditions for Parinirvana, their continuum is not yet mature, and they do not create or accumulate karma that can hinder proper practice, so they have no ability to accomplish that result. Having no suitability for both practice and accomplishing the result means that some people, although they have the conditions for Parinirvana, their continuum is not yet mature, and they continuously create and accumulate karma that can hinder proper practice, so they have neither the ability to practice nor the ability to accomplish the result. Regarding receiving and benefiting...
無堪任性者。謂如有一於此無間造作積集。能感定受貧窮匱乏苦惱之業。由此因緣于現法中無有堪能令彼巨富無匱安樂。與此相違當知五種有堪任性。
複次若欲了知真實義者。當先了知略有五事嗢拖南曰。
總舉別分別 有實世俗事 若生若異等 相行等色等
云何五事。一相。二名。三分別。四真如。五正智。何等為相。謂若略說所有言談安足處事。何等為名。謂即于相所有增語。何等為分別。謂三界行中所有心心所。何等為真如。謂法無我所顯聖智所行非一切言談安足處事。何等為正智。謂略有二種。一唯出世間正智。二世間出世間正智。何等名為唯出世間正智。謂由此故聲聞獨覺諸菩薩等通達真如。又由此故彼諸菩薩於五明處善修方便。多住如是一切遍行真如智故。速證圓滿所知障凈。何等名為世間出世間正智。謂聲聞獨覺以初正智通達真如已。由此後所得世間出世間正智。于諸安立諦中。令心厭怖三界過患愛味三界寂靜。又由多分安住此故。速證圓滿煩惱障凈。又即此智未曾得義名出世間。緣言說相為境界義亦名世間。是故說為世間出世間。世尊依此密意說如是言。我說有世間智。有出世間智。有世間出世間智。若分別所攝智。唯名為世間。初正智所攝智。唯名出世間。第二正智所
【現代漢語翻譯】 現代漢語譯本：不具備堪任性的人，例如，某人在無間地獄（Avīci，佛教地獄中最底層）造作並積累了會導致註定遭受貧窮匱乏痛苦的業。由於這種因緣，在今生今世，他不可能變得巨富，擺脫匱乏，獲得安樂。與此相反，應當瞭解有五種具備堪任性的情況。
其次，如果想要了解真實的意義，應當首先了解略有五件事，用偈頌概括如下：
總括與分述，有實與俗事；若生若異等，相行等色等。
什麼是五件事？一是相（lakṣaṇa，事物的外在特徵），二是名（nāma，名稱），三是分別（vikalpa，區分），四是真如（tathatā，事物的真實本性），五是正智（samyag-jñāna，正確的智慧）。什麼是相？簡略地說，就是所有言談的立足之處。什麼是名？就是對於相的所有增語（附加的描述）。什麼是分別？就是三界（trayo dhātava，欲界、色界、無色界）執行中的所有心和心所（citta-caitta，心理活動）。什麼是真如？就是法無我（dharma-nairātmya，諸法無自性）所顯現的，聖智（ārya-jñāna，聖者的智慧）所行，並非一切言談的立足之處。什麼是正智？簡略地說，有兩種：一是唯出世間正智（lokottara-samyag-jñāna，超越世間的智慧），二是世間出世間正智（laukika-lokottara-samyag-jñāna，既屬於世間又超越世間的智慧）。什麼叫做唯出世間正智？因為有了它，聲聞（śrāvaka，聽聞佛法而證悟者）、獨覺（pratyekabuddha，不依師教而獨自證悟者）、諸菩薩（bodhisattva，為救度眾生而發菩提心者）等才能通達真如。又因為有了它，那些菩薩才能在五明處（pañcavidyāsthāna，聲明、工巧明、醫方明、因明、內明）善巧地修習方便，多數安住于這樣一種普遍執行的真如智中，迅速證得圓滿，清凈所知障（jñeyāvaraṇa，對所知事物的障礙）。什麼叫做世間出世間正智？聲聞、獨覺以最初的正智通達真如之後，由此而獲得的世間出世間正智，對於各種安立的諦（satya，真理）中，令心厭惡三界的過患，喜愛三界的寂靜。又因為多數安住於此，迅速證得圓滿，清凈煩惱障（kleśāvaraṇa，煩惱的障礙）。又，這種智慧，對於未曾獲得的意義，名為出世間；以言說相為境界的意義，也名世間。所以說為世間出世間。世尊（Bhagavān，佛的尊稱）依據這種密意說了這樣的話：『我說有世間智，有出世間智，有世間出世間智。』如果分別所攝的智慧，唯名為世間。最初正智所攝的智慧，唯名出世間。第二正智所
【English Translation】 English version: One who is incapable. For example, someone who, in this uninterrupted manner, creates and accumulates karma that will inevitably lead to poverty, deprivation, and suffering. Due to this cause, in this very life, it is impossible for them to become immensely wealthy, free from want, and happy. In contrast to this, it should be understood that there are five types of capabilities.
Furthermore, if one wishes to understand the true meaning, one should first understand that there are briefly five things, summarized in the following verse:
General and specific, real and mundane; arising, difference, etc., characteristics, conduct, etc., form, etc.
What are the five things? First, characteristics (lakṣaṇa). Second, names (nāma). Third, distinctions (vikalpa). Fourth, suchness (tathatā). Fifth, correct wisdom (samyag-jñāna). What are characteristics? Briefly speaking, it is the basis for all speech. What are names? It is the additional description of characteristics. What are distinctions? It is all the mind and mental factors (citta-caitta) within the workings of the three realms (trayo dhātava). What is suchness? It is what is revealed by the absence of self in phenomena (dharma-nairātmya), the object of the wisdom of the noble ones (ārya-jñāna), and not the basis for all speech. What is correct wisdom? Briefly speaking, there are two types: first, purely transcendent wisdom (lokottara-samyag-jñāna); second, mundane and transcendent wisdom (laukika-lokottara-samyag-jñāna). What is called purely transcendent wisdom? Because of it, śrāvakas (listeners), pratyekabuddhas (solitary realizers), and bodhisattvas (beings striving for enlightenment) can understand suchness. Also, because of it, those bodhisattvas can skillfully practice the means in the five sciences (pañcavidyāsthāna), dwell mostly in such a universally operating wisdom of suchness, and quickly attain complete purification of the obscuration of knowledge (jñeyāvaraṇa). What is called mundane and transcendent wisdom? After śrāvakas and pratyekabuddhas understand suchness with the initial correct wisdom, the mundane and transcendent wisdom obtained thereafter causes the mind to abhor the faults of the three realms and cherish the peace of the three realms in the various established truths (satya). Also, because of mostly dwelling in this, they quickly attain complete purification of the obscuration of afflictions (kleśāvaraṇa). Furthermore, this wisdom, with respect to the meaning that has not been obtained, is called transcendent; the meaning that takes speech as its object is also called mundane. Therefore, it is called mundane and transcendent. The Blessed One (Bhagavān) spoke these words based on this hidden meaning: 'I say there is mundane wisdom, there is transcendent wisdom, and there is mundane and transcendent wisdom.' If the wisdom included in distinctions is only called mundane. The wisdom included in the initial correct wisdom is only called transcendent. The second correct wisdom
攝智。通名世間出世間。
問相當言有耶。當言無耶。答當言是有。問為如自性差別假立故立如是當言有耶。答如是當言無。問為如分別所行境如是當言有耶。答如是當言有。如是菩薩于相有性得善巧故。于諸相中善記為有善記為無。善記為亦有亦無。善記為非有非無。彼由如是善記別故。遠離增益損減二邊。行於中道善說法界。問此相為以言說義當言是有。為以離言說義當言是有。答俱由二義當言是有。何以故。若如語言安立足處。如是以言說義當言是有。若如自性差別假立不成就義。如是以離言說義當言是有。如相名分別亦爾。問真如正智當言有耶。當言無耶。答當言是有。問相當言實有。當言假有。答實有行中當言實有。假有行中當言假有。有相諸行亦有二種。問名當言實有。當言假有。答當言假有。唯于相中假施設故。問分別當言實有。當言假有。答二種俱有。問真如當言實有。當言假有。答當言實有。勝義攝故。問正智當言實有。當言假有。答當言俱有。此中智是實有。若智眷屬諸心心所亦名為智。說之為假。故有二種。問相當言世俗有。當言勝義有。答當言世俗有。由二因緣故。一雜染起故。二施設器故。問名當言世俗有。當言勝義有。答當言世俗有。由三因緣故。一雜染起故。二施設器故。三言
【現代漢語翻譯】 現代漢語譯本： 攝智（Samgraha-buddhi，總攝一切的智慧）。總括世間和出世間。
問：關於『相』（lakṣaṇa，事物的外在特徵）的體性，應該說是『有』（asti，存在）呢？還是應該說是『無』（nāsti，不存在）呢？ 答：應該說是『有』。 問：是因為如自性差別（svalakṣaṇa-viśeṣa，事物自身獨特的性質和差異）的假立（prajñapti，概念性的構造）而安立『有』，所以才這樣說嗎？ 答：這樣說是不對的，應該說是『無』。 問：是因為如分別（vikalpa，心理上的區分和判斷）所行境（gocara，對像）那樣，所以才這樣說『有』嗎？ 答：這樣說才是『有』。像這樣，菩薩（bodhisattva，立志成佛的修行者）對於『相』的『有性』（astitva，存在的性質）獲得善巧（kauśalya，熟練和精通），因此對於諸『相』，善於記別為『有』，善於記別為『無』，善於記別為『亦有亦無』，善於記別為『非有非無』。他們由於像這樣善於記別，遠離增益（samāropa，增加不存在的事物）和損減（apavāda，減少存在的事物）兩種邊見，行於中道（madhyamā-pratipad，不偏不倚的道路），善於宣說法界（dharmadhātu，諸法實相的界限）。
問：此『相』是以言說義（abhilāpa-artha，可以通過語言表達的意義）來說『有』呢？還是以離言說義（anabhilāpa-artha，無法通過語言表達的意義）來說『有』呢？ 答：兩種意義上都可以說是『有』。為什麼呢？如果如語言安立（pratiṣṭhā，建立）的足處（sthāna，基礎），像這樣以言說義來說是『有』。如果如自性差別假立的不成就義（asiddha-artha，無法成立的意義），像這樣以離言說義來說是『有』。如『相』、『名』（nāma，名稱）、『分別』也是如此。
問：真如（tathatā，事物的真實如是的狀態）和正智（samyag-jñāna，正確的智慧）應該說是『有』呢？還是應該說是『無』呢？ 答：應該說是『有』。 問：關於『相』，應該說是『實有』（paramārtha-satya，勝義諦的真實存在）呢？還是應該說是『假有』（saṃvṛti-satya，世俗諦的假象存在）呢？ 答：在實有行（paramārtha-satya-caryā，勝義諦的修行）中應該說是『實有』，在假有行（saṃvṛti-satya-caryā，世俗諦的修行）中應該說是『假有』。有相諸行（salakṣaṇa-dharmāḥ，具有外在特徵的諸法）也有兩種。
問：『名』應該說是『實有』呢？還是應該說是『假有』呢？ 答：應該說是『假有』。僅僅在『相』中假施設（prajñapti，概念性的安立）的緣故。
問：『分別』應該說是『實有』呢？還是應該說是『假有』呢？ 答：兩種都有。
問：真如應該說是『實有』呢？還是應該說是『假有』呢？ 答：應該說是『實有』。因為屬於勝義（paramārtha，最高的真理）所攝。
問：正智應該說是『實有』呢？還是應該說是『假有』呢？ 答：應該說是兩種都有。這裡，『智』（jñāna，智慧）是實有。如果『智』的眷屬（parivāra，隨從），諸心心所（citta-caitta，心和心所法）也名為『智』，說是『假』。所以有兩種。
問：關於『相』，應該說是世俗有（saṃvṛti-satya，世俗諦的存在）呢？還是應該說是勝義有（paramārtha-satya，勝義諦的存在）呢？ 答：應該說是世俗有。由於兩種因緣的緣故：一是雜染（saṃkleśa，煩惱的污染）生起的原因，二是施設器（prajñapti-ādhāra，概念安立的工具）的緣故。
問：『名』應該說是世俗有呢？還是應該說是勝義有呢？ 答：應該說是世俗有。由於三種因緣的緣故：一是雜染生起的原因，二是施設器的緣故，三是語言（vacana，表達）的緣故。
English version: Samgraha-buddhi (Comprehensive Wisdom). Comprehending both the mundane and supramundane.
Question: Regarding the nature of 'lakṣaṇa' (characteristics, the outward features of things), should it be said to 'exist' (asti)? Or should it be said to 'not exist' (nāsti)? Answer: It should be said to 'exist'. Question: Is it because of the establishment of 'existence' based on the conceptual construction (prajñapti) of specific self-characteristics (svalakṣaṇa-viśeṣa) that it is said to 'exist'? Answer: That is not correct; it should be said to 'not exist'. Question: Is it because it is like the object (gocara) of mental discrimination (vikalpa) that it is said to 'exist'? Answer: That is how it should be said to 'exist'. In this way, a Bodhisattva (bodhisattva, one who aspires to Buddhahood) who has gained skill (kauśalya) in the 'existence' (astitva) of 'characteristics' (lakṣaṇa), therefore, regarding all 'characteristics', skillfully distinguishes them as 'existing', skillfully distinguishes them as 'not existing', skillfully distinguishes them as 'both existing and not existing', and skillfully distinguishes them as 'neither existing nor not existing'. Because they are skilled in such distinctions, they avoid the two extremes of addition (samāropa, adding what does not exist) and subtraction (apavāda, subtracting what does exist), walk the Middle Way (madhyamā-pratipad, the path of non-attachment), and skillfully proclaim the Dharmadhātu (dharmadhātu, the realm of the true nature of all things).
Question: Is this 'characteristic' said to 'exist' in terms of expressible meaning (abhilāpa-artha, meaning that can be expressed through language)? Or is it said to 'exist' in terms of inexpressible meaning (anabhilāpa-artha, meaning that cannot be expressed through language)? Answer: It can be said to 'exist' in both senses. Why? If it is like the foundation (sthāna) upon which language is established (pratiṣṭhā), then it is said to 'exist' in terms of expressible meaning. If it is like the unachievable meaning (asiddha-artha) of the conceptual construction of specific self-characteristics, then it is said to 'exist' in terms of inexpressible meaning. The same is true for 'characteristic', 'name' (nāma), and 'discrimination'.
Question: Should Suchness (tathatā, the true state of things as they are) and Correct Wisdom (samyag-jñāna, correct wisdom) be said to 'exist'? Or should they be said to 'not exist'? Answer: They should be said to 'exist'. Question: Regarding 'characteristics', should they be said to 'truly exist' (paramārtha-satya, ultimate truth)? Or should they be said to 'conventionally exist' (saṃvṛti-satya, conventional truth)? Answer: In the practice of ultimate truth (paramārtha-satya-caryā), they should be said to 'truly exist'; in the practice of conventional truth (saṃvṛti-satya-caryā), they should be said to 'conventionally exist'. All phenomena with characteristics (salakṣaṇa-dharmāḥ, phenomena with outward features) are also of two kinds.
Question: Should 'name' (nāma) be said to 'truly exist'? Or should it be said to 'conventionally exist'? Answer: It should be said to 'conventionally exist', because it is merely a conceptual designation (prajñapti) within 'characteristics'.
Question: Should 'discrimination' (vikalpa) be said to 'truly exist'? Or should it be said to 'conventionally exist'? Answer: Both exist.
Question: Should Suchness be said to 'truly exist'? Or should it be said to 'conventionally exist'? Answer: It should be said to 'truly exist', because it is included within the ultimate (paramārtha).
Question: Should Correct Wisdom be said to 'truly exist'? Or should it be said to 'conventionally exist'? Answer: It should be said that both exist. Here, 'wisdom' (jñāna) truly exists. If the retinue (parivāra) of 'wisdom', all mental factors (citta-caitta), are also called 'wisdom', it is said to be 'conventional'. Therefore, there are two kinds.
Question: Regarding 'characteristics', should they be said to 'exist conventionally' (saṃvṛti-satya, conventional truth)? Or should they be said to 'exist ultimately' (paramārtha-satya, ultimate truth)? Answer: They should be said to 'exist conventionally', due to two causes: first, because of the arising of defilements (saṃkleśa); second, because of the instrument of designation (prajñapti-ādhāra).
Question: Should 'name' be said to 'exist conventionally'? Or should it be said to 'exist ultimately'? Answer: It should be said to 'exist conventionally', due to three causes: first, because of the arising of defilements; second, because of the instrument of designation; third, because of language (vacana).
【English Translation】 English version: Samgraha-buddhi (Comprehensive Wisdom). Comprehending both the mundane and supramundane.
Question: Regarding the nature of 'lakṣaṇa' (characteristics, the outward features of things), should it be said to 'exist' (asti)? Or should it be said to 'not exist' (nāsti)? Answer: It should be said to 'exist'. Question: Is it because of the establishment of 'existence' based on the conceptual construction (prajñapti) of specific self-characteristics (svalakṣaṇa-viśeṣa) that it is said to 'exist'? Answer: That is not correct; it should be said to 'not exist'. Question: Is it because it is like the object (gocara) of mental discrimination (vikalpa) that it is said to 'exist'? Answer: That is how it should be said to 'exist'. In this way, a Bodhisattva (bodhisattva, one who aspires to Buddhahood) who has gained skill (kauśalya) in the 'existence' (astitva) of 'characteristics' (lakṣaṇa), therefore, regarding all 'characteristics', skillfully distinguishes them as 'existing', skillfully distinguishes them as 'not existing', skillfully distinguishes them as 'both existing and not existing', and skillfully distinguishes them as 'neither existing nor not existing'. Because they are skilled in such distinctions, they avoid the two extremes of addition (samāropa, adding what does not exist) and subtraction (apavāda, subtracting what does exist), walk the Middle Way (madhyamā-pratipad, the path of non-attachment), and skillfully proclaim the Dharmadhātu (dharmadhātu, the realm of the true nature of all things).
Question: Is this 'characteristic' said to 'exist' in terms of expressible meaning (abhilāpa-artha, meaning that can be expressed through language)? Or is it said to 'exist' in terms of inexpressible meaning (anabhilāpa-artha, meaning that cannot be expressed through language)? Answer: It can be said to 'exist' in both senses. Why? If it is like the foundation (sthāna) upon which language is established (pratiṣṭhā), then it is said to 'exist' in terms of expressible meaning. If it is like the unachievable meaning (asiddha-artha) of the conceptual construction of specific self-characteristics, then it is said to 'exist' in terms of inexpressible meaning. The same is true for 'characteristic', 'name' (nāma), and 'discrimination'.
Question: Should Suchness (tathatā, the true state of things as they are) and Correct Wisdom (samyag-jñāna, correct wisdom) be said to 'exist'? Or should they be said to 'not exist'? Answer: They should be said to 'exist'. Question: Regarding 'characteristics', should they be said to 'truly exist' (paramārtha-satya, ultimate truth)? Or should they be said to 'conventionally exist' (saṃvṛti-satya, conventional truth)? Answer: In the practice of ultimate truth (paramārtha-satya-caryā), they should be said to 'truly exist'; in the practice of conventional truth (saṃvṛti-satya-caryā), they should be said to 'conventionally exist'. All phenomena with characteristics (salakṣaṇa-dharmāḥ, phenomena with outward features) are also of two kinds.
Question: Should 'name' (nāma) be said to 'truly exist'? Or should it be said to 'conventionally exist'? Answer: It should be said to 'conventionally exist', because it is merely a conceptual designation (prajñapti) within 'characteristics'.
Question: Should 'discrimination' (vikalpa) be said to 'truly exist'? Or should it be said to 'conventionally exist'? Answer: Both exist.
Question: Should Suchness be said to 'truly exist'? Or should it be said to 'conventionally exist'? Answer: It should be said to 'truly exist', because it is included within the ultimate (paramārtha).
Question: Should Correct Wisdom be said to 'truly exist'? Or should it be said to 'conventionally exist'? Answer: It should be said that both exist. Here, 'wisdom' (jñāna) truly exists. If the retinue (parivāra) of 'wisdom', all mental factors (citta-caitta), are also called 'wisdom', it is said to be 'conventional'. Therefore, there are two kinds.
Question: Regarding 'characteristics', should they be said to 'exist conventionally' (saṃvṛti-satya, conventional truth)? Or should they be said to 'exist ultimately' (paramārtha-satya, ultimate truth)? Answer: They should be said to 'exist conventionally', due to two causes: first, because of the arising of defilements (saṃkleśa); second, because of the instrument of designation (prajñapti-ādhāra).
Question: Should 'name' be said to 'exist conventionally'? Or should it be said to 'exist ultimately'? Answer: It should be said to 'exist conventionally', due to three causes: first, because of the arising of defilements; second, because of the instrument of designation; third, because of language (vacana).
說所依故。問分別當言世俗有。當言勝義有。答當言世俗有。由四因緣故。一雜染起故。二施設器故。三言說隨眠故。四言說隨覺故。問真如當言世俗有。當言勝義有。答當言勝義有。是清凈所緣境性故。問正智當言世俗有。當言勝義有。答初正智當言勝義有。第二正智當言俱有。
問相當言誰所生。答當言相所生及先分別所生。問名當言誰所生。答當言補特伽羅欲所生。問分別當言誰所生。答當言分別所生及相所生。問真如當言誰所生。答當言無生。問正智當言誰所生。答當言由聽聞正法如理作意正智得生。
問相與名當言異。當言不異。答俱不可說。何以故。俱有過故。異有何過。名應實有。不異有何過。若取相時應亦取名。問相與分別當言異。當言不異。答俱不可說。何以故。俱有過故。異有何過。分別應非相為性。不異有何過。離分別外所有諸相應以分別為性。問相與真如。當言異當言不異。答俱不可說。何以故。俱有過故。異有何過。諸相之勝義應非即真如。又修觀者應舍諸相別求真如。又于真如得正覺時。不應于相亦得正覺。不異有何過。如真如無差別。一切相亦應無差別。又得相時應得真如。又得真如時亦如得相應不清凈。如諸行上有無常苦無我共相。雖復是有而不可說與彼諸行若異不異
【現代漢語翻譯】 現代漢語譯本 因為有所依據的緣故。問：分別應當說是世俗有，還是應當說是勝義有？答：應當說是世俗有。因為有四種因緣的緣故：一、由雜染生起；二、是施設（prajñapti）的工具；三、言說隨逐于眠（anusaya）；四、言說隨逐于覺（utthapana）。問：真如（tathata）應當說是世俗有，還是應當說是勝義有？答：應當說是勝義有。因為是清凈所緣境的自性。問：正智（samyag-jñana）應當說是世俗有，還是應當說是勝義有？答：最初的正智應當說是勝義有，第二種正智應當說是兩者都有。
問：相（lakṣaṇa）應當說是誰所生？答：應當說是相所生，以及先前的分別所生。問：名（nāma）應當說是誰所生？答：應當說是補特伽羅（pudgala，有情）的意欲所生。問：分別（vikalpa）應當說是誰所生？答：應當說是分別所生，以及相所生。問：真如應當說是誰所生？答：應當說是無生。問：正智應當說是誰所生？答：應當說是由於聽聞正法，如理作意，正智得以生起。
問：相與名應當說是異，還是應當說是不異？答：兩者都不可說。為什麼呢？因為兩者都有過失。如果說是異，有什麼過失呢？名就應當是實有。如果說是不異，有什麼過失呢？如果取相的時候，也應當取名。問：相與分別應當說是異，還是應當說是不異？答：兩者都不可說。為什麼呢？因為兩者都有過失。如果說是異，有什麼過失呢？分別應當不是以相為自性。如果說是不異，有什麼過失呢？離開分別之外，所有諸相都應當以分別作為自性。問：相與真如，應當說是異還是不異？答：兩者都不可說。為什麼呢？因為兩者都有過失。如果說是異，有什麼過失呢？諸相的勝義（paramārtha）應當不是真如。而且修觀者應當捨棄諸相，另外尋求真如。而且在真如中得到正覺的時候，不應當在相中也得到正覺。如果說是不異，有什麼過失呢？如果真如沒有差別，一切相也應當沒有差別。而且得到相的時候，應當得到真如。而且得到真如的時候，也應當像得到相一樣不清凈。就像諸行（saṃskāra）上有無常、苦、無我這些共相，即使是存在，也不可說與那些諸行是異或不異。
【English Translation】 English version Because there is a basis for it. Question: Should 'discrimination' (vikalpa) be said to exist conventionally (saṃvṛti-satya), or should it be said to exist ultimately (paramārtha-satya)? Answer: It should be said to exist conventionally, because of four reasons: 1. It arises from defilement (saṃkleśa); 2. It is an instrument of designation (prajñapti); 3. Speech follows latent tendencies (anuśaya); 4. Speech follows arousal (utthapana). Question: Should 'suchness' (tathatā) be said to exist conventionally, or should it be said to exist ultimately? Answer: It should be said to exist ultimately, because it is the nature of a pure object of focus. Question: Should 'right knowledge' (samyag-jñana) be said to exist conventionally, or should it be said to exist ultimately? Answer: The initial right knowledge should be said to exist ultimately; the second right knowledge should be said to exist in both ways.
Question: From what should 'characteristics' (lakṣaṇa) be said to arise? Answer: They should be said to arise from characteristics themselves, and from prior discrimination. Question: From what should 'name' (nāma) be said to arise? Answer: It should be said to arise from the desire of a 'person' (pudgala, individual). Question: From what should 'discrimination' be said to arise? Answer: It should be said to arise from discrimination itself, and from characteristics. Question: From what should 'suchness' be said to arise? Answer: It should be said to be unarisen. Question: From what should 'right knowledge' be said to arise? Answer: It should be said to arise from hearing the true Dharma (saddharma), and from proper attention (yoniso manasikara), right knowledge arises.
Question: Should 'characteristics' and 'name' be said to be different, or should they be said to be not different? Answer: Neither can be said. Why? Because both have faults. If they are different, what is the fault? Name would have to be truly existent. If they are not different, what is the fault? When grasping characteristics, one should also grasp name. Question: Should 'characteristics' and 'discrimination' be said to be different, or should they be said to be not different? Answer: Neither can be said. Why? Because both have faults. If they are different, what is the fault? Discrimination should not have characteristics as its nature. If they are not different, what is the fault? All characteristics apart from discrimination should have discrimination as their nature. Question: Should 'characteristics' and 'suchness' be said to be different or not different? Answer: Neither can be said. Why? Because both have faults. If they are different, what is the fault? The ultimate meaning (paramārtha) of characteristics should not be identical with suchness. Also, those who cultivate insight (vipassanā) should abandon characteristics and seek suchness separately. Also, when attaining enlightenment (bodhi) in suchness, one should not also attain enlightenment in characteristics. If they are not different, what is the fault? If suchness has no difference, all characteristics should also have no difference. Also, when attaining characteristics, one should attain suchness. Also, when attaining suchness, it should be as impure as attaining characteristics. Just as the conditioned phenomena (saṃskāra) have the common characteristics of impermanence (anitya), suffering (duḥkha), and no-self (anātman), even though they exist, it cannot be said that they are either different from or not different from those conditioned phenomena.
。又如身心粗重輕安。雖復是有而不可說與彼身心若異不異。又如善惡無記法中種子。雖有而不可說與彼諸法若異不異。何以故。俱有過故。又如虛空遍一切故於諸色處雖有虛空而不可說與彼諸色若異不異。何以故。俱有過故。異有何過。不遍一切故。虛空應無常。不異有何過。離色虛空應無所有。此中道理如其所應當知亦爾。聲聞乘中有處世尊依于諸行顯示不異亦非不異記別道理。如說苾芻取非即蘊亦不離蘊。此中欲貪說名為取。不異有何過。誹謗蘊中善無記法不清凈過。異有何過。于諸取中增益常性不清凈過。如相與真如不異非不異道理。名分別正智與真如當知亦爾。問相與正智。當言異當言不異。答如與分別俱不可說。問名與分別。當言異當言不異。答當言異。問名與正智。當言異當言不異。答當言異。問分別與正智。當言異當言不異。答當言異。問相有何相。答分別所行相。問名有何相。答言說所依相。問分別有何相。答相為所行相。問真如有何相。答正智所行相。問正智有何相。答真如為所行相。
問相有何行相。答應知此相有種種行相無量行相。由分別行相種種無量故。謂色相心相。心所有相。心不相應行相。無為相。蘊相界相處相。緣起相處非處相。根相諦相。念住相正斷相神足相。根相力相。
【現代漢語翻譯】 現代漢語譯本 又比如身心的粗重和輕安，雖然存在，卻不能說它與身心是相同還是不同。又比如善、惡、無記法中的種子，雖然存在，卻不能說它與那些法是相同還是不同。為什麼呢？因為兩者都有過失的緣故。又比如虛空遍佈一切，所以在各種色法之處，雖然有虛空，卻不能說它與那些色法是相同還是不同。為什麼呢？因為兩者都有過失的緣故。如果說是『異』，有什麼過失呢？因為不能遍佈一切的緣故，虛空就應該是無常的。如果說是『不異』，有什麼過失呢？離開色法，虛空就應該什麼都沒有。其中的道理，應當如其所是地瞭解。聲聞乘中，有處世尊依據諸行顯示『不異』也『非不異』的記別道理。比如世尊說，比丘取非即是蘊，也不是離開蘊。這裡，欲貪被說為『取』。如果說『不異』，有什麼過失呢？誹謗蘊中的善和無記法不清凈的過失。如果說『異』，有什麼過失呢？在各種『取』中，增益常性的不清凈的過失。如同『相』（Lakshana，相狀）與『真如』（Tathata，事物的真實本性）『不異』也『非不異』的道理，『名分別正智』（Nāma-vikalpa-samyagjñāna，正確理解名稱和概念的智慧）與『真如』也應當這樣理解。問：『相』與『正智』，應當說是『異』還是『不異』？答：如同『相』與『分別』一樣，都不可說。問：『名』與『分別』，應當說是『異』還是『不異』？答：應當說是『異』。問：『名』與『正智』，應當說是『異』還是『不異』？答：應當說是『異』。問：『分別』與『正智』，應當說是『異』還是『不異』？答：應當說是『異』。問：『相』有什麼相？答：是『分別』所行的相。問：『名』有什麼相？答：是『言說』所依的相。問：『分別』有什麼相？答：是『相』所行的相。問：『真如』有什麼相？答：是『正智』所行的相。問：『正智』有什麼相？答：是『真如』所行的相。 問：『相』有什麼行相？答：應當知道，這個『相』有種種行相，無量行相。由於『分別』的行相種種無量，所以有色相、心相、心所有相、心不相應行相、無為相、蘊相、界相、處相、緣起相、處非處相、根相、諦相、念住相、正斷相、神足相、根相、力相。
【English Translation】 English version Furthermore, consider the heaviness and lightness of body and mind. Although they exist, it cannot be said whether they are the same as or different from the body and mind. Also, consider the seeds in wholesome, unwholesome, and neutral dharmas. Although they exist, it cannot be said whether they are the same as or different from those dharmas. Why? Because both have faults. Furthermore, just as space pervades everything, although there is space in all places of form, it cannot be said whether it is the same as or different from those forms. Why? Because both have faults. What is the fault if they are different? Because it does not pervade everything, space should be impermanent. What is the fault if they are not different? Apart from form, space should be nonexistent. The reasoning here should be understood accordingly. In the Śrāvakayāna (Hearer Vehicle), there are instances where the Blessed One, based on the aggregates, shows the reasoning of 'neither different nor not different'. For example, it is said that a Bhikshu (monk) takes what is neither identical to nor separate from the skandhas (aggregates). Here, desire and craving are called 'taking'. What is the fault if they are not different? The fault of slandering the wholesome and neutral dharmas within the skandhas as impure. What is the fault if they are different? The fault of increasing the notion of permanence in all 'takings'. Just as the reasoning of 'neither different nor not different' applies to 'Lakshana' (characteristics) and 'Tathata' (suchness), it should also be understood that 'Nāma-vikalpa-samyagjñāna' (Right Knowledge of Name and Discrimination) and 'Tathata' are the same. Question: Should 'Lakshana' and 'Right Knowledge' be said to be different or not different? Answer: Just as with 'Lakshana' and 'Discrimination', both are unspeakable. Question: Should 'Name' and 'Discrimination' be said to be different or not different? Answer: They should be said to be different. Question: Should 'Name' and 'Right Knowledge' be said to be different or not different? Answer: They should be said to be different. Question: Should 'Discrimination' and 'Right Knowledge' be said to be different or not different? Answer: They should be said to be different. Question: What is the characteristic of 'Lakshana'? Answer: It is the characteristic of what is acted upon by 'Discrimination'. Question: What is the characteristic of 'Name'? Answer: It is the characteristic of what is relied upon by 'Speech'. Question: What is the characteristic of 'Discrimination'? Answer: It is the characteristic of what is acted upon by 'Lakshana'. Question: What is the characteristic of 'Tathata'? Answer: It is the characteristic of what is acted upon by 'Right Knowledge'. Question: What is the characteristic of 'Right Knowledge'? Answer: It is the characteristic of what is acted upon by 'Tathata'. Question: What are the aspects of 'Lakshana'? Answer: It should be known that this 'Lakshana' has various aspects, countless aspects. Because the aspects of 'Discrimination' are various and countless, there are aspects of form, aspects of mind, aspects of mental factors, aspects of non-associated formations, aspects of the unconditioned, aspects of aggregates, aspects of realms, aspects of sources, aspects of dependent origination, aspects of possible and impossible, aspects of faculties, aspects of truths, aspects of mindfulness, aspects of right efforts, aspects of miraculous powers, aspects of faculties, aspects of powers.
覺支相道支相。行跡相法跡相。奢摩他相毗缽舍那相。舉相舍相緣相依相。地相水相火相風相空相識相。此世界相彼世界相。日相月相。那落迦相。傍生相餓鬼相。人相四大王眾天相。三十三天相。夜摩天相。睹史多天相。樂化天相。他化自在天相。初靜慮相。第二靜慮相。第三靜慮相。第四靜慮相。空無邊處相。識無邊處相。無所有處相。非想非非想處相。起相盡相。有相非有相。雜染相清凈相。見聞覺知相。已得尋求相。心隨尋伺相。如是等類余無量相。復有六相。一有相相。二無相相。三狹小相。四廣大相。五無量相。六無所有相。云何有相相。謂解了事名分別所有相。云何無相相。謂不解了事名分別所有相。云何狹小相。謂欲界事分別所有相。云何廣大相。謂色界事分別所有相。云何無量相。謂空識無邊處無色界事分別所有相。云何無所有相。謂無所有處無色界事分別所有相。復有餘五相。一相相。二名相。三分別相。四真如相。五正智相。復有餘二相。一本性相。二影像相。云何本性相。謂先分別所生。及相所生。共所成相。云何影像相。謂遍計所起。勝解所現。非住本性相。問名有何行相。答由相勢力亦有種種無量行相。又若略說有十二種。一假說名。二實事名。三種類相應名。四各別相應名。五隨德名
【現代漢語翻譯】 現代漢語譯本 覺支相（bodhyanga-lakṣaṇa，菩提分之相）道支相（mārga-lakṣaṇa，道分之相）。行跡相（gati-lakṣaṇa，行為的跡象）法跡相（dharma-lakṣaṇa，法的跡象）。奢摩他相（śamatha-lakṣaṇa，止的跡象）毗缽舍那相（vipaśyanā-lakṣaṇa，觀的跡象）。舉相（udgraha-lakṣaṇa，執取之相）舍相（prahāṇa-lakṣaṇa，放下之相）緣相（ālambana-lakṣaṇa，所緣之相）依相（niśraya-lakṣaṇa，所依之相）。地相（pṛthivī-lakṣaṇa，地的相）水相（āpas-lakṣaṇa，水的相）火相（tejas-lakṣaṇa，火的相）風相（vāyu-lakṣaṇa，風的相）空相（ākāśa-lakṣaṇa，空的相）識相（vijñāna-lakṣaṇa，識的相）。此世界相（iha-loka-lakṣaṇa，此世界的相）彼世界相（para-loka-lakṣaṇa，彼世界的相）。日相（āditya-lakṣaṇa，太陽的相）月相（candra-lakṣaṇa，月亮的相）。那落迦相（naraka-lakṣaṇa，地獄的相）。傍生相（tiryagyoni-lakṣaṇa，畜生的相）餓鬼相（preta-lakṣaṇa，餓鬼的相）。人相（manuṣya-lakṣaṇa，人的相）四大王眾天相（cāturmahārājakāyika-deva-lakṣaṇa，四大天王天的相）。三十三天相（trāyastriṃśa-deva-lakṣaṇa，三十三天天的相）。夜摩天相（yāmadeva-lakṣaṇa，夜摩天的相）。睹史多天相（tuṣita-deva-lakṣaṇa，兜率天的相）。樂化天相（nirmāṇarati-deva-lakṣaṇa，化樂天的相）。他化自在天相（paranirmita-vaśavartin-deva-lakṣaṇa，他化自在天的相）。初靜慮相（prathama-dhyāna-lakṣaṇa，初禪的相）。第二靜慮相（dvitīya-dhyāna-lakṣaṇa，二禪的相）。第三靜慮相（tṛtīya-dhyāna-lakṣaṇa，三禪的相）。第四靜慮相（caturtha-dhyāna-lakṣaṇa，四禪的相）。空無邊處相（ākāśānantyāyatana-lakṣaṇa，空無邊處的相）。識無邊處相（vijñānānantyāyatana-lakṣaṇa，識無邊處的相）。無所有處相（ākiṃcanyāyatana-lakṣaṇa，無所有處的相）。非想非非想處相（naivasaṃjñānāsaṃjñāyatana-lakṣaṇa，非想非非想處的相）。起相（udaya-lakṣaṇa，生起之相）盡相（vyaya-lakṣaṇa，滅盡之相）。有相（asti-lakṣaṇa，存在的相）非有相（nāsti-lakṣaṇa，非存在的相）。雜染相（saṃkleśa-lakṣaṇa，雜染的相）清凈相（vyavadāna-lakṣaṇa，清凈的相）。見聞覺知相（dṛṣṭa-śruta-mata-vijñāta-lakṣaṇa，見聞覺知的相）。已得尋求相（adhigata-paryeṣṭi-lakṣaṇa，已獲得和尋求的相）。心隨尋伺相（citta-savitarka-savicāra-lakṣaṇa，心隨尋伺的相）。如是等類余無量相（evam-ādi-prakāra-ananta-lakṣaṇa，像這樣等等其他無量的相）。 復有六相。一有相相。二無相相。三狹小相。四廣大相。五無量相。六無所有相。云何有相相。謂解了事名分別所有相。云何無相相。謂不解了事名分別所有相。云何狹小相。謂欲界事分別所有相。云何廣大相。謂事分別所有相。云何無量相。謂空識無邊處無事分別所有相。云何無所有相。謂無所有處無**事分別所有相。 復有餘五相。一相相。二名相。三分別相。四真如相。五正智相。 復有餘二相。一本性相。二影像相。云何本性相。謂先分別所生。及相所生。共所成相。云何影像相。謂遍計所起。勝解所現。非住本性相。 問名有何行相。答由相勢力亦有種種無量行相。又若略說有十二種。一假說名。二實事名。三種類相應名。四各別相應名。五隨德名。
【English Translation】 English version The characteristics of the limbs of enlightenment (bodhyanga-lakṣaṇa). The characteristics of the limbs of the path (mārga-lakṣaṇa). The characteristics of the traces of actions (gati-lakṣaṇa). The characteristics of the traces of the Dharma (dharma-lakṣaṇa). The characteristics of Śamatha (śamatha-lakṣaṇa, calming the mind). The characteristics of Vipaśyanā (vipaśyanā-lakṣaṇa, insight meditation). The characteristics of grasping (udgraha-lakṣaṇa). The characteristics of abandoning (prahāṇa-lakṣaṇa). The characteristics of an object of focus (ālambana-lakṣaṇa). The characteristics of a support (niśraya-lakṣaṇa). The characteristics of earth (pṛthivī-lakṣaṇa). The characteristics of water (āpas-lakṣaṇa). The characteristics of fire (tejas-lakṣaṇa). The characteristics of wind (vāyu-lakṣaṇa). The characteristics of space (ākāśa-lakṣaṇa). The characteristics of consciousness (vijñāna-lakṣaṇa). The characteristics of this world (iha-loka-lakṣaṇa). The characteristics of the other world (para-loka-lakṣaṇa). The characteristics of the sun (āditya-lakṣaṇa). The characteristics of the moon (candra-lakṣaṇa). The characteristics of Naraka (naraka-lakṣaṇa, hell). The characteristics of animals (tiryagyoni-lakṣaṇa). The characteristics of hungry ghosts (preta-lakṣaṇa). The characteristics of humans (manuṣya-lakṣaṇa). The characteristics of the Heaven of the Four Great Kings (cāturmahārājakāyika-deva-lakṣaṇa). The characteristics of the Heaven of the Thirty-three (trāyastriṃśa-deva-lakṣaṇa). The characteristics of the Yama Heaven (yāmadeva-lakṣaṇa). The characteristics of the Tuṣita Heaven (tuṣita-deva-lakṣaṇa). The characteristics of the Nirmāṇarati Heaven (nirmāṇarati-deva-lakṣaṇa). The characteristics of the Paranirmita-vaśavartin Heaven (paranirmita-vaśavartin-deva-lakṣaṇa). The characteristics of the first Dhyana (prathama-dhyāna-lakṣaṇa). The characteristics of the second Dhyana (dvitīya-dhyāna-lakṣaṇa). The characteristics of the third Dhyana (tṛtīya-dhyāna-lakṣaṇa). The characteristics of the fourth Dhyana (caturtha-dhyāna-lakṣaṇa). The characteristics of the Sphere of Infinite Space (ākāśānantyāyatana-lakṣaṇa). The characteristics of the Sphere of Infinite Consciousness (vijñānānantyāyatana-lakṣaṇa). The characteristics of the Sphere of No-thingness (ākiṃcanyāyatana-lakṣaṇa). The characteristics of the Sphere of Neither Perception nor Non-Perception (naivasaṃjñānāsaṃjñāyatana-lakṣaṇa). The characteristics of arising (udaya-lakṣaṇa). The characteristics of ceasing (vyaya-lakṣaṇa). The characteristics of existence (asti-lakṣaṇa). The characteristics of non-existence (nāsti-lakṣaṇa). The characteristics of defilement (saṃkleśa-lakṣaṇa). The characteristics of purification (vyavadāna-lakṣaṇa). The characteristics of seeing, hearing, perceiving, and knowing (dṛṣṭa-śruta-mata-vijñāta-lakṣaṇa). The characteristics of what has been attained and what is being sought (adhigata-paryeṣṭi-lakṣaṇa). The characteristics of a mind with initial and sustained thought (citta-savitarka-savicāra-lakṣaṇa). Such are the various kinds of countless characteristics (evam-ādi-prakāra-ananta-lakṣaṇa). Furthermore, there are six characteristics: 1. The characteristic of having a characteristic. 2. The characteristic of having no characteristic. 3. The characteristic of being narrow. 4. The characteristic of being vast. 5. The characteristic of being limitless. 6. The characteristic of being without anything. What is the characteristic of having a characteristic? It refers to the characteristic of understanding and discriminating things. What is the characteristic of having no characteristic? It refers to the characteristic of not understanding and discriminating things. What is the characteristic of being narrow? It refers to the characteristic of discriminating things in the desire realm. What is the characteristic of being vast? It refers to the characteristic of discriminating things in the ** realm. What is the characteristic of being limitless? It refers to the characteristic of discriminating things in the sphere of infinite space and infinite consciousness, without . What is the characteristic of being without anything? It refers to the characteristic of discriminating things in the sphere of no-thingness, without . Furthermore, there are five more characteristics: 1. The characteristic of a characteristic. 2. The characteristic of a name. 3. The characteristic of discrimination. 4. The characteristic of Suchness. 5. The characteristic of Right Knowledge. Furthermore, there are two more characteristics: 1. The characteristic of essential nature. 2. The characteristic of an image. What is the characteristic of essential nature? It refers to the characteristic that is produced by prior discrimination, and produced by characteristics, and jointly formed. What is the characteristic of an image? It refers to what arises from conceptual proliferation, appears through superior understanding, and does not abide in the characteristic of essential nature. Question: What are the characteristics of the activity of a name? Answer: Due to the power of characteristics, there are also various kinds of countless characteristics of activity. Moreover, if summarized briefly, there are twelve kinds: 1. A name that is conventionally designated. 2. A name that refers to a real entity. 3. A name that corresponds to a class. 4. A name that corresponds to an individual. 5. A name that follows a quality.
。六假立名。七共所知名。八非共所知名。九顯了名。十不顯了名。十一總名。十二別名。問分別有何行相。答由相名勢力故亦有種種無量行相。若略說者當知有七種。一有相分別。二無相分別。三于境界任運分別。四尋求分別。五伺察分別。六染污分別。七無染污分別。問真如有何行相。答其相不可說行相。問正智有何行相。答若出世間正智亦有其相。不可說行相。若世間出世間正智。有取安立諦行相。
複次若相若影像。若顯現若有。若戲論若薩迦耶。若有為若思所造。若緣生如是等是相差別。若名若想。若施設若假言說。若世俗若假立。若言論如是等是名差別。若分別若思惟。若遍計若邪道。若邪行若越流。若不正取如是等是分別差別。若真如若實性。若諦性若無顛倒性。若不顛倒性若無戲論界。若無相界若法界。若實際如是等是真如差別。若正智若正慧。若正覺若正道。若正行若正流。若正取如是等是正智差別。
問如是五事。幾色幾心。幾心所有。幾心不相應行。幾無為。答相通五種。名唯心。不相應行分別正智。通心及心所有。真如唯無為。
問如是五事。幾蘊所攝。幾非蘊所攝。答三蘊所攝。相攝不攝。真如不攝。
問如是五事。幾界處所攝。幾非界處所攝。答一切皆是界處
【現代漢語翻譯】 現代漢語譯本：六、假立名（人為設定的名稱）。七、共所知名（大眾共同認可的名稱）。八、非共所知名（非大眾共同認可的名稱）。九、顯了名（意義明顯的名稱）。十、不顯了名（意義不明顯的名稱）。十一、總名（概括性的名稱）。十二、別名（具體的名稱）。問：這些分別有什麼樣的行相（特徵）？答：由於相（現象）、名（名稱）的勢力，所以也有種種無量的行相。如果簡略地說，應當知道有七種：一、有相分別（對有形相的事物進行分別）。二、無相分別（對無形相的事物進行分別）。三、于境界任運分別（在面對境界時自然而然產生的分別）。四、尋求分別（主動尋求而產生的分別）。五、伺察分別（仔細觀察而產生的分別）。六、染污分別（帶有煩惱的分別）。七、無染污分別（不帶煩惱的分別）。問：真如（事物的真實本性）有什麼樣的行相？答：它的相和行相都不可言說。問：正智（正確的智慧）有什麼樣的行相？答：如果指出世間的正智，它的相和行相也是不可言說的。如果是世間或出世間的正智，則有取安立諦（通過正確的認知來確立真理）的行相。
複次，若相（現象），若影像（反映），若顯現（呈現），若有（存在），若戲論（虛妄的言論），若薩迦耶（身見，對五蘊的錯誤執著），若有為（因緣和合而成的），若思所造（由思維產生的），若緣生（由因緣產生的），像這些都是相的差別。若名（名稱），若想（概念），若施設（設定），若假言說（虛假的言論），若世俗（世間的），若假立（人為設立的），若言論（討論），像這些都是名的差別。若分別（區分），若思惟（思考），若遍計（普遍的計度），若邪道（錯誤的道路），若邪行（錯誤的行動），若越流（超越常規），若不正取（不正確的理解），像這些都是分別的差別。若真如（事物的真實本性），若實性（真實的性質），若諦性（真理的性質），若無顛倒性（沒有顛倒的性質），若不顛倒性（不是顛倒的性質），若無戲論界（沒有虛妄言論的境界），若無相界（沒有形相的境界），若法界（諸法的本體），若實際（真實的實際），像這些都是真如的差別。若正智（正確的智慧），若正慧（正確的見解），若正覺（正確的覺悟），若正道（正確的道路），若正行（正確的行為），若正流（正確的趨向），若正取（正確的理解），像這些都是正智的差別。
問：這五事（相、名、分別、真如、正智）中，哪些是色（物質），哪些是心（精神），哪些是心所有（心理活動），哪些是心不相應行（非心非色的存在），哪些是無為（不依賴因緣的）？答：相通於五種。名唯是心。不相應行包括分別和正智。分別和正智通於心及心所有。真如唯是無為。
問：這五事中，哪些為五蘊所攝（包含），哪些不為五蘊所攝？答：相、名、分別三種為五蘊所攝。正智有時攝有時不攝。真如不為五蘊所攝。
問：這五事中，哪些為十八界和十二處所攝（包含），哪些不為十八界和十二處所攝？答：一切皆為十八界和十二處所攝。
【English Translation】 English version: Six, nominal designation (names that are artificially established). Seven, commonly known names (names that are commonly recognized by the public). Eight, uncommonly known names (names that are not commonly recognized by the public). Nine, manifest names (names with obvious meanings). Ten, non-manifest names (names with unclear meanings). Eleven, general names (generalizing names). Twelve, specific names (specific names). Question: What are the characteristics of these distinctions? Answer: Due to the power of phenomena (相), and names (名), there are also various immeasurable characteristics. Briefly speaking, there are seven types: One, differentiation with characteristics (distinguishing things with form). Two, differentiation without characteristics (distinguishing things without form). Three, spontaneous differentiation in the face of objects (differentiation that arises naturally when facing objects). Four, differentiation through seeking (differentiation that arises from actively seeking). Five, differentiation through investigation (differentiation that arises from careful observation). Six, defiled differentiation (differentiation with afflictions). Seven, undefiled differentiation (differentiation without afflictions). Question: What are the characteristics of Suchness (真如, the true nature of things)? Answer: Its form and characteristics are indescribable. Question: What are the characteristics of Right Knowledge (正智, correct wisdom)? Answer: If it refers to supramundane Right Knowledge, its form and characteristics are also indescribable. If it refers to mundane or supramundane Right Knowledge, it has the characteristic of grasping and establishing truth (取安立諦, establishing truth through correct cognition).
Furthermore, phenomena (相), reflections (影像), manifestations (顯現), existence (有), conceptual proliferation (戲論), self-view (薩迦耶, the mistaken attachment to the five aggregates), conditioned things (有為, things that arise from causes and conditions), things created by thought (思所造, things produced by thinking), things arising from conditions (緣生, things arising from causes and conditions)—these are all differences of phenomena. Names (名), concepts (想), designations (施設), false speech (假言說), conventions (世俗), nominal establishments (假立), discussions (言論)—these are all differences of names. Distinctions (分別), thoughts (思惟), conceptualizations (遍計), wrong paths (邪道), wrong actions (邪行), transgressions (越流), incorrect grasping (不正取)—these are all differences of distinctions. Suchness (真如, the true nature of things), reality (實性), truth (諦性), non-inverted nature (無顛倒性), non-illusory nature (不顛倒性), realm without conceptual proliferation (無戲論界), realm without characteristics (無相界), the realm of Dharma (法界), ultimate reality (實際)—these are all differences of Suchness. Right Knowledge (正智, correct wisdom), Right Understanding (正慧), Right Awakening (正覺), Right Path (正道), Right Conduct (正行), Right Stream (正流), Right Grasping (正取)—these are all differences of Right Knowledge.
Question: Among these five things (phenomena, names, distinctions, Suchness, Right Knowledge), which are form (色, material), which are mind (心, mental), which are mental factors (心所有, mental activities), which are non-associated formations (心不相應行, neither mental nor material), and which are unconditioned (無為, not dependent on causes and conditions)? Answer: Phenomena are common to all five. Names are only mind. Non-associated formations include distinctions and Right Knowledge. Distinctions and Right Knowledge are common to mind and mental factors. Suchness is only unconditioned.
Question: Among these five things, which are included in the five aggregates (蘊, skandhas), and which are not included in the five aggregates? Answer: Phenomena, names, and distinctions are included in the five aggregates. Right Knowledge is sometimes included and sometimes not included. Suchness is not included in the five aggregates.
Question: Among these five things, which are included in the eighteen realms (界, dhatus) and twelve sense bases (處, ayatanas), and which are not included in the eighteen realms and twelve sense bases? Answer: All are included in the eighteen realms and twelve sense bases.
所攝。
問如是五事。幾緣起所攝。幾非緣起所攝。答三緣起攝。相攝不攝。真如不攝。如緣起攝。處非處攝及與根攝當知亦爾。
問如是五事。幾諦所攝。幾非諦所攝。答諦有二種。一安立諦。二非安立諦。安立諦者。謂四聖諦。非安立諦者。謂真如。此中三是安立諦所攝。相亦攝亦不攝。真如唯非安立諦所攝。問如是五事。幾因緣所攝。幾等無間緣。幾所緣緣。幾增上緣所攝。答相一切緣所攝。名等無間緣所不攝。分別正智四緣所攝。真如唯所緣緣攝。
問如是五事。幾法依所攝。幾義依。幾了義經依。幾智依所攝。答相三依所攝。名唯法依所攝。如相分別亦爾。真如智所行故義依所攝。正智唯智依所攝。
問如是五事。幾有色幾無色。答相通二種。分別正智唯無色。名與真如俱非二種。是假有故不可說故。如有色無色。有見無見有對無對亦爾。
問如是五事。幾有漏幾無漏。答相通二種。二唯有漏。二唯無漏。真如漏盡所緣義故名無漏。非漏盡相義故。正智漏盡對治義故名無漏。
問如是五事。幾有為幾無為。答相通二種。三唯有為。真如唯無為。諸行寂靜所緣義故。非諸行寂靜相義故。
問如是五事。幾有諍幾無諍。答相通二種。二唯有諍。二唯無諍。如有漏無
【現代漢語翻譯】 現代漢語譯本： 所攝。
問：如是五事（指相、名、分別、真如、正智），有幾種為緣起所攝？有幾種非緣起所攝？答：三種為緣起所攝（指相、名、分別）。相攝與不攝，真如不攝。如緣起攝，處非處攝及與根攝，應當知曉也是如此。
問：如是五事，有幾種為諦所攝？有幾種非諦所攝？答：諦有兩種，一為安立諦，二為非安立諦。安立諦是指四聖諦。非安立諦是指真如。這五事中，三種為安立諦所攝（指名、分別、正智）。相，既攝又非攝。真如，唯非安立諦所攝。問：如是五事，有幾種為因緣所攝？有幾種為等無間緣所攝？有幾種為所緣緣所攝？有幾種為增上緣所攝？答：相為一切緣所攝。名為等無間緣所不攝。分別與正智為四緣所攝。真如唯為所緣緣所攝。
問：如是五事，有幾種為法依所攝？有幾種為義依所攝？有幾種爲了義經依所攝？有幾種為智依所攝？答：相為三依所攝（指法依、義依、了義經依）。名唯為法依所攝。如相與分別也是如此。真如因是智慧所行之境，故為義依所攝。正智唯為智依所攝。
問：如是五事，有幾種為有色？有幾種為無色？答：相通於兩種（既可以是有色，也可以是無色）。分別與正智唯為無色。名與真如皆非兩種（既不是有色，也不是無色），因為名是假有，真如不可言說。如有色無色，有見無見，有對無對，也是如此。
問：如是五事，有幾種為有漏？有幾種為無漏？答：相通於兩種。兩種唯為有漏（指名、分別）。兩種唯為無漏（指真如、正智）。真如因是漏盡所緣之義，故名為無漏，但並非漏盡之相義。正智因是漏盡之對治，故名為無漏。
問：如是五事，有幾種為有為？有幾種為無為？答：相通於兩種。三種唯為有為（指名、分別、正智）。真如唯為無為，因是諸行寂靜所緣之義，但並非諸行寂靜之相義。
問：如是五事，有幾種為有諍？有幾種為無諍？答：相通於兩種。兩種唯為有諍（指名、分別）。兩種唯為無諍（指真如、正智）。如有漏無漏，也是如此。
【English Translation】 English version: Included.
Question: Among these five things (referring to Appearance, Name, Discrimination, Suchness, and Right Knowledge), how many are included within Dependent Origination? How many are not included within Dependent Origination? Answer: Three are included within Dependent Origination (Appearance, Name, and Discrimination). Whether Appearance is included or not, Suchness is not included. Just as Dependent Origination is included, so too should it be understood that what is appropriate and inappropriate, and what is included within the roots, are also included.
Question: Among these five things, how many are included within Truth? How many are not included within Truth? Answer: There are two kinds of Truth: one is Established Truth, and the other is Non-Established Truth. Established Truth refers to the Four Noble Truths. Non-Established Truth refers to Suchness. Among these five things, three are included within Established Truth (Name, Discrimination, and Right Knowledge). Appearance is both included and not included. Suchness is only not included within Established Truth. Question: Among these five things, how many are included within Cause and Condition? How many are included within Immediate Condition? How many are included within Object-Condition? How many are included within Dominant Condition? Answer: Appearance is included within all conditions. Name is not included within Immediate Condition. Discrimination and Right Knowledge are included within the four conditions. Suchness is only included within Object-Condition.
Question: Among these five things, how many are included within Reliance on the Dharma? How many are included within Reliance on Meaning? How many are included within Reliance on Sutras of Definitive Meaning? How many are included within Reliance on Wisdom? Answer: Appearance is included within the three reliances (Reliance on the Dharma, Reliance on Meaning, and Reliance on Sutras of Definitive Meaning). Name is only included within Reliance on the Dharma. Just like Appearance, so too is Discrimination. Suchness, because it is the realm of activity of wisdom, is included within Reliance on Meaning. Right Knowledge is only included within Reliance on Wisdom.
Question: Among these five things, how many are with Form? How many are without Form? Answer: Appearance is common to both (it can be with form or without form). Discrimination and Right Knowledge are only without form. Name and Suchness are neither of the two (neither with form nor without form), because Name is provisionally existent and Suchness is inexpressible. Just as with form and without form, so too with visible and invisible, with contact and without contact.
Question: Among these five things, how many are with outflows? How many are without outflows? Answer: Appearance is common to both. Two are only with outflows (Name and Discrimination). Two are only without outflows (Suchness and Right Knowledge). Suchness is called without outflows because it is the meaning of what is cognized by the exhaustion of outflows, but it is not the meaning of the characteristic of the exhaustion of outflows. Right Knowledge is called without outflows because it is the antidote to the exhaustion of outflows.
Question: Among these five things, how many are conditioned? How many are unconditioned? Answer: Appearance is common to both. Three are only conditioned (Name, Discrimination, and Right Knowledge). Suchness is only unconditioned, because it is the meaning of what is cognized by the quiescence of all activities, but it is not the meaning of the characteristic of the quiescence of all activities.
Question: Among these five things, how many are with strife? How many are without strife? Answer: Appearance is common to both. Two are only with strife (Name and Discrimination). Two are only without strife (Suchness and Right Knowledge). Just as with outflows and without outflows, so too.
漏此中道理當知亦爾。如有諍無諍如是。有愛味無愛味依耽嗜依出離當知亦爾。
問如是五事。幾世間幾齣世間。答三是世間。真如是出世間。正智一分唯出世間。一分通世間出世間。真如一切言說戲論寂靜所緣義名出世間。非超過言說戲論相義故。如世間出世間。墮攝非墮攝當知亦爾。
問如是五事。幾內幾外。答相通二種。名唯是外。分別生所攝故通二種。真如非二種。如分別。正智亦爾。
問如是五事。幾粗幾細。答三通二種。真如唯細。難識義故。非相漸減極略義故。正智唯細。行細義故。
問如是五事。幾劣幾勝。答三通二種。真如唯勝。清凈所緣義故。非從下劣勝進相義故。正智唯勝。真如為所行義故。
問如是五事。幾遠幾近。答一由處遠時遠故俱通二種。名分別正智由時遠故皆通二種。真如由二故俱非二種。以無為故。
問如是五事。幾有執受幾無執受。答相通二種。名分別正智無執受。真如俱非二種問如是五事。幾同分幾彼同分。答相通二種。余非二種。唯依有色諸根建立同分彼同分故。
問如是五事。幾因幾非因。答四是因。真如非因。如因非因。果非果有因非有因。有果非有果當知亦爾。
問如是五事。幾是異熟幾非異熟。答相通二種。名
【現代漢語翻譯】 現代漢語譯本：瞭解了這些道理，也應當知道其他道理也是如此。例如，有諍和無諍，有愛味和無愛味，依耽嗜和依出離，都應當這樣理解。
問：這五件事（相、名、分別、真如、正智），哪些是世間的，哪些是出世間的？答：相、名、分別是世間的。真如是出世間的。正智一部分是出世間的，一部分通於世間和出世間。真如是一切言說戲論寂靜所緣的意義，所以稱為出世間，因為它不是超過言說戲論的相的意義。如同世間和出世間一樣，墮攝和非墮攝也應當這樣理解。
問：這五件事，哪些是內在的，哪些是外在的？答：相和分別通於兩種（內外）。名只是外在的，因為它是分別生起的處所，所以通於兩種。真如不是兩種（內外）。如同分別一樣，正智也是如此。
問：這五件事，哪些是粗的，哪些是細的？答：相、名、分別通於兩種（粗細）。真如只是細的，因為它的意義難以認識，不是相逐漸減少到極其簡略的意義。正智只是細的，因為它所行的意義是細微的。
問：這五件事，哪些是劣的，哪些是勝的？答：相、名、分別通於兩種（劣勝）。真如只是勝的，因為它是清凈所緣的意義，不是從下劣到勝進的相。正智只是勝的，因為真如是它所行的意義。
問：這五件事，哪些是遠的，哪些是近的？答：相由處所遠和時間遠，所以通於兩種（遠近）。名、分別、正智由時間遠，所以都通於兩種。真如由於處所和時間都無所依，所以不是兩種（遠近），因為它沒有作為。
問：這五件事，哪些是有執受的，哪些是無執受的？答：相和分別通於兩種（有無執受）。名、分別、正智是無執受的。真如兩者都不是。 問：這五件事，哪些是同分的，哪些是彼同分的？答：相和分別通於兩種（同分和彼同分）。其餘的不是兩種，因為同分和彼同分只是依有色的諸根建立的。
問：這五件事，哪些是因，哪些不是因？答：相、名、分別、正智是因。真如不是因。如同因和非因一樣，果和非果，有因和非有因，有果和非有果，都應當這樣理解。
問：這五件事，哪些是異熟，哪些不是異熟？答：相和分別通於兩種（異熟和非異熟）。名...
【English Translation】 English version: Knowing these principles, one should also know that other principles are the same. For example, 'with strife' and 'without strife,' 'with savoring' and 'without savoring,' 'depending on addiction' and 'depending on renunciation,' should all be understood in this way.
Question: Of these five things (Lakshana (characteristic), Nama (name), Vikalpa (discrimination), Tathata (suchness), and Right Knowledge), which are worldly and which are supramundane? Answer: Lakshana (characteristic), Nama (name), and Vikalpa (discrimination) are worldly. Tathata (suchness) is supramundane. A portion of Right Knowledge is supramundane, and a portion is common to both worldly and supramundane. Tathata (suchness) is called supramundane because it is the meaning of the quiescence of all verbal expressions and conceptual elaborations, not because it is the meaning of a state that transcends verbal expressions and conceptual elaborations. Just as with worldly and supramundane, 'included' and 'not included' should also be understood in the same way.
Question: Of these five things, which are internal and which are external? Answer: Lakshana (characteristic) and Vikalpa (discrimination) are common to both (internal and external). Nama (name) is only external, because it is the place where discrimination arises, so it is common to both. Tathata (suchness) is neither of the two (internal or external). Just like Vikalpa (discrimination), Right Knowledge is also the same.
Question: Of these five things, which are coarse and which are subtle? Answer: Lakshana (characteristic), Nama (name), and Vikalpa (discrimination) are common to both (coarse and subtle). Tathata (suchness) is only subtle, because its meaning is difficult to recognize, not because it is the meaning of a gradual reduction of characteristics to an extremely concise form. Right Knowledge is only subtle, because the meaning it operates on is subtle.
Question: Of these five things, which are inferior and which are superior? Answer: Lakshana (characteristic), Nama (name), and Vikalpa (discrimination) are common to both (inferior and superior). Tathata (suchness) is only superior, because it is the meaning of a pure object of focus, not because it is the meaning of progressing from inferior to superior. Right Knowledge is only superior, because Tathata (suchness) is the meaning it operates on.
Question: Of these five things, which are far and which are near? Answer: Lakshana (characteristic) is common to both (far and near) because it is far in terms of place and time. Nama (name), Vikalpa (discrimination), and Right Knowledge are all common to both because they are far in terms of time. Tathata (suchness) is neither of the two (far or near) because it is unconditioned.
Question: Of these five things, which are with appropriation and which are without appropriation? Answer: Lakshana (characteristic) and Vikalpa (discrimination) are common to both (with and without appropriation). Nama (name), Vikalpa (discrimination), and Right Knowledge are without appropriation. Tathata (suchness) is neither of the two. Question: Of these five things, which are 'same-group' and which are 'other-group'? Answer: Lakshana (characteristic) and Vikalpa (discrimination) are common to both (same-group and other-group). The rest are not of either type, because 'same-group' and 'other-group' are established only based on the colored sense faculties.
Question: Of these five things, which are causes and which are not causes? Answer: Lakshana (characteristic), Nama (name), Vikalpa (discrimination), and Right Knowledge are causes. Tathata (suchness) is not a cause. Just as with cause and non-cause, the same should be understood for result and non-result, having a cause and not having a cause, having a result and not having a result.
Question: Of these five things, which are Vipaka (result of actions) and which are not Vipaka (result of actions)? Answer: Lakshana (characteristic) and Vikalpa (discrimination) are common to both (Vipaka and non-Vipaka). Nama (name)...
非異熟。分別通二種。真如俱非二種。正智非異熟。
問如是五事。幾有異熟幾非有異熟。答相通二種。名非有異熟。分別通二種。真如俱非二種。正智定非有異熟。問如是五事。幾有所緣幾無所緣。答相通二種。名無所緣。分別正智俱有所緣。真如俱非二種。如有所緣無所緣。相應不相應。有行無行。有依無依當知亦爾。
問如是五事。幾有上幾無上。答四有上。真如無上。無為清凈所緣義故。
問如是五事。幾去來今幾非去來今。答四通三種。真如非三種。
問如是五事。幾欲界系幾色界系。幾無色界系幾不繫。答欲色界系三無色界系亦爾。正智一種若唯出世間是不繫。若世間出世間通系不繫。真如俱非二種。
問如是五事。幾善幾不善幾無記。答相及分別通三種。名唯無記。真如唯善。清凈善巧所緣義故。非能攝生可愛果相義故。正智唯善。問如是五事。幾聞所成聞所成境。幾思所成思所成境。幾修所成修所成境。答相及分別是三種是三種境。名是聞思所成是三種境。真如唯是修所成境。正智是修所成是三種境。
問如是五事。幾是空是空境。幾是無愿是無愿境。幾是無相是無相境。答相通三種。亦三種境。名非三種是二種境。分別通三種是二種境。真如非三種是空無相
【現代漢語翻譯】 現代漢語譯本 非異熟（vipāka，果報）。分別通二種。真如（tathatā，事物的真實本性）俱非二種。正智（samyag-jñāna，正確的智慧）非異熟。
問：如是五事，幾有異熟，幾非有異熟？答：相（saṃjñā，知覺）通二種。名（nāma，名稱）非有異熟。分別通二種。真如俱非二種。正智定非有異熟。問：如是五事，幾有所緣，幾無所緣？答：相通二種。名無所緣。分別正智俱有所緣。真如俱非二種。如有所緣無所緣，相應不相應，有行無行，有依無依，當知亦爾。
問：如是五事，幾有上，幾無上？答：四有上。真如無上。無為（asaṃskṛta，非造作）清凈所緣義故。
問：如是五事，幾去來今，幾非去來今？答：四通三種。真如非三種。
問：如是五事，幾欲界系，幾色界系（rūpadhātu，物質界），幾無色界系（arūpadhātu，非物質界），幾不繫？答：欲界系、色界系、三無色界系亦爾。正智一種，若唯出世間是不繫。若世間出世間通系不繫。真如俱非二種。
問：如是五事，幾善，幾不善，幾無記（avyākṛta，非善非惡）？答：相及分別通三種。名唯無記。真如唯善，清凈善巧所緣義故，非能攝生可愛果相義故。正智唯善。問：如是五事，幾聞所成聞所成境，幾思所成思所成境，幾修所成修所成境？答：相及分別是三種，是三種境。名是聞思所成，是三種境。真如唯是修所成境。正智是修所成，是三種境。
問：如是五事，幾是空（śūnyatā，空性），是空境，幾是無愿（apraṇihita，無愿），是無愿境，幾是無相（animitta，無相），是無相境？答：相通三種，亦三種境。名非三種，是二種境。分別通三種，是二種境。真如非三種，是空無相。
【English Translation】 English version Not vipāka (vipāka, result of actions). Discrimination encompasses both types. Suchness (tathatā, the true nature of things) is neither of the two types. Correct knowledge (samyag-jñāna, right wisdom) is not vipāka.
Question: Among these five things, how many are vipāka and how many are not vipāka? Answer: Perception (saṃjñā, cognition) encompasses both types. Name (nāma, designation) is not vipāka. Discrimination encompasses both types. Suchness is neither of the two types. Correct knowledge is definitely not vipāka. Question: Among these five things, how many have an object of focus and how many do not have an object of focus? Answer: Perception encompasses both types. Name has no object of focus. Discrimination and correct knowledge both have an object of focus. Suchness is neither of the two types. It should be understood that it is the same for having an object of focus and not having an object of focus, being associated and not being associated, being with effort and being without effort, having a basis and not having a basis.
Question: Among these five things, how many are superior and how many are unsurpassed? Answer: Four are superior. Suchness is unsurpassed, because it is the object of focus of the unconditioned (asaṃskṛta, unconditioned) purity.
Question: Among these five things, how many belong to the past, present, and future, and how many do not belong to the past, present, and future? Answer: Four encompass the three times. Suchness does not belong to the three times.
Question: Among these five things, how many are related to the desire realm, how many are related to the form realm (rūpadhātu, realm of form), how many are related to the formless realm (arūpadhātu, realm of no form), and how many are unrelated? Answer: Those related to the desire realm, the form realm, and the formless realm are three. Correct knowledge is of one type; if it is solely supramundane, it is unrelated. If it is both mundane and supramundane, it encompasses both related and unrelated. Suchness is neither of the two types.
Question: Among these five things, how many are wholesome, how many are unwholesome, and how many are neutral (avyākṛta, neither wholesome nor unwholesome)? Answer: Perception and discrimination encompass all three. Name is only neutral. Suchness is only wholesome, because it is the object of focus of pure skillful means, and because it is not the aspect of producing beloved results. Correct knowledge is only wholesome. Question: Among these five things, how many are attained through hearing and are objects attained through hearing, how many are attained through thinking and are objects attained through thinking, and how many are attained through cultivation and are objects attained through cultivation? Answer: Perception and discrimination are three types and are objects of the three types. Name is attained through hearing and thinking and is an object of the three types. Suchness is only an object attained through cultivation. Correct knowledge is attained through cultivation and is an object of the three types.
Question: Among these five things, how many are emptiness (śūnyatā, emptiness), are objects of emptiness, how many are wishlessness (apraṇihita, absence of aspiration), are objects of wishlessness, and how many are signlessness (animitta, absence of signs), are objects of signlessness? Answer: Perception encompasses the three types and is also an object of the three types. Name is not the three types but is an object of two types. Discrimination encompasses the three types and is an object of two types. Suchness is not the three types but is emptiness and signlessness.
境。正智通三種是空所行境。若無差別。總說為空無愿無相。當知此中通聞思修所成為性。若唯以三摩地名而宣說者。當知此中唯修所成為性。通世出世。若唯以解脫門名而宣說者。當知此中唯出世間修所成為性。
問如是五事。幾是增上戒增上戒眷屬。幾是增上心增上心所行。幾是增上慧增上慧所行。答相是增上戒增上戒眷屬。是增上心慧亦心慧所行。名是戒眷屬。亦是增上心慧所行。分別是增上心慧亦心慧所行。是增上戒眷屬。真如是增上心慧所行。非三種。正智是增上心慧亦心慧所行。是增上戒眷屬。
問如是五事。幾學幾無學幾非學非無學。答相及分別通三種。名唯非學非無學。真如亦唯非學非無學。是無為故。正智通學及無學。問如是五事。幾見所斷幾修所斷幾不斷。答相通一切。名唯修所斷。分別通見修所斷。真如是不斷。正智亦唯是不斷。
問緣相為境修幾念住。答四。問緣名為境修幾念住。答一法念住。問緣分別為境修幾念住。答三。謂受心法念住。問緣真如為境修幾念住。答一法念住。又思惟身相真如。亦修壞緣法念住受心法相。當知亦爾。問緣正智為境修幾念住。答三。如分別說。
問緣相為境。當言能捨已生未生惡不善法。當言不能捨耶。答當言伏斷故舍。非永害隨
【現代漢語翻譯】 現代漢語譯本：境界。正智通達三種境界，是空所行的境界。如果沒有差別，總的來說就是空、無愿、無相。應當知道，這裡通達聞、思、修所成就的自性。如果只以三摩地（Samadhi，禪定）之名來宣說，應當知道，這裡唯有修所成就的自性，通達世間和出世間。如果只以解脫門之名來宣說，應當知道，這裡唯有出世間修所成就的自性。
問：如是五事，哪些是增上戒（Adhisila，增上的戒律）和增上戒的眷屬？哪些是增上心（Adhicitta，增上的心）和增上心所行？哪些是增上慧（Adhiprajna，增上的智慧）和增上慧所行？答：相是增上戒和增上戒的眷屬，也是增上心慧和增上心慧所行。名是戒的眷屬，也是增上心慧所行。分別是增上心慧，也是增上心慧所行，是增上戒的眷屬。真如是增上心慧所行，不是三種（增上戒、增上心、增上慧）。正智是增上心慧，也是增上心慧所行，是增上戒的眷屬。
問：如是五事，哪些是學（Siksa，有學位的聖者）？哪些是無學（Asaiksa，無學位的聖者）？哪些是非學非無學？答：相和分別通達三種（學、無學、非學非無學）。名唯是非學非無學。真如也唯是非學非無學，因為它是無為法的緣故。正智通達學和無學。問：如是五事，哪些是見所斷（Dṛṣṭi-heya，見道所斷的煩惱）？哪些是修所斷（Bhāvanā-heya，修道所斷的煩惱）？哪些是不斷？答：相通達一切。名唯是修所斷。分別通達見所斷和修所斷。真如是不斷。正智也唯是不斷。
問：緣相為境界，修習幾種念住（Smṛtyupasthāna，四念住）？答：四種。問：緣名為境界，修習幾種念住？答：一種，法念住。問：緣分別為境界，修習幾種念住？答：三種，謂受念住、心念住、法念住。問：緣真如為境界，修習幾種念住？答：一種，法念住。又思惟身相真如，也修習壞緣法念住、受念住、心念住、法相。應當知道也是如此。問：緣正智為境界，修習幾種念住？答：三種，如分別所說。
問：緣相為境界，應當說能夠捨棄已生和未生的惡不善法嗎？應當說不能捨棄嗎？答：應當說是伏斷的緣故而捨棄，不是永遠斷除隨眠。
【English Translation】 English version: The realm. Right Knowledge pervades the three realms, which are the realms traversed by emptiness. If there is no distinction, generally speaking, it is emptiness, wishlessness, and signlessness. It should be known that here, it pervades the nature accomplished through hearing, thinking, and cultivation. If it is proclaimed only by the name of Samadhi (concentration), it should be known that here, only the nature accomplished through cultivation is present, pervading both mundane and supramundane realms. If it is proclaimed only by the name of the gate of liberation, it should be known that here, only the nature accomplished through supramundane cultivation is present.
Question: Among these five things, how many are related to Adhisila (higher morality) and its retinue? How many are related to Adhicitta (higher mind) and its activities? How many are related to Adhiprajna (higher wisdom) and its activities? Answer: 'Sign' is related to Adhisila and its retinue, and also to Adhicitta and Adhiprajna and their activities. 'Name' is related to the retinue of morality, and also to the activities of Adhicitta and Adhiprajna. 'Discrimination' is related to Adhicitta and Adhiprajna and their activities, and is also related to the retinue of morality. 'Suchness' (Tathata) is related to the activities of Adhicitta and Adhiprajna, but not to the three (Adhisila, Adhicitta, Adhiprajna). 'Right Knowledge' is related to Adhicitta and Adhiprajna and their activities, and is also related to the retinue of morality.
Question: Among these five things, how many are 'learners' (Siksa)? How many are 'non-learners' (Asaiksa)? How many are neither learners nor non-learners? Answer: 'Sign' and 'Discrimination' pervade the three (learner, non-learner, neither). 'Name' is only neither learner nor non-learner. 'Suchness' is also only neither learner nor non-learner, because it is unconditioned. 'Right Knowledge' pervades both learners and non-learners. Question: Among these five things, how many are abandoned by seeing (Dṛṣṭi-heya)? How many are abandoned by cultivation (Bhāvanā-heya)? How many are not abandoned? Answer: 'Sign' pervades all. 'Name' is only abandoned by cultivation. 'Discrimination' pervades both abandoned by seeing and abandoned by cultivation. 'Suchness' is not abandoned. 'Right Knowledge' is also only not abandoned.
Question: When contemplating 'sign' as an object, how many Smṛtyupasthāna (foundations of mindfulness) are cultivated? Answer: Four. Question: When contemplating 'name' as an object, how many foundations of mindfulness are cultivated? Answer: One, the Dharma foundation of mindfulness. Question: When contemplating 'discrimination' as an object, how many foundations of mindfulness are cultivated? Answer: Three, namely the feeling, mind, and Dharma foundations of mindfulness. Question: When contemplating 'Suchness' as an object, how many foundations of mindfulness are cultivated? Answer: One, the Dharma foundation of mindfulness. Furthermore, contemplating the Suchness of the body's sign, one also cultivates the Dharma foundation of mindfulness related to decay, as well as the feeling, mind, and Dharma aspects. It should be known that it is the same. Question: When contemplating 'Right Knowledge' as an object, how many foundations of mindfulness are cultivated? Answer: Three, as explained in relation to discrimination.
Question: When contemplating 'sign' as an object, should it be said that one can abandon the evil and unwholesome dharmas that have already arisen and have not yet arisen? Or should it be said that one cannot abandon them? Answer: It should be said that they are abandoned because of being subdued, not because the latent tendencies are permanently eradicated.
眠故舍。如相名分別亦爾。緣真如及正智為境。當言亦由永害隨眠故舍。
問是五事中。思惟幾事能入世間初靜慮定。答思惟欲界所繫及初靜慮所繫相名分別。如是思惟下地所繫及第二靜慮地所繫相名分別。能入世間第二靜慮。如是所餘靜慮無色如其所應當知亦爾。
問是五事中。思惟幾事能入出世初靜慮定。答即思惟欲界所繫及初靜慮地所繫相名分別真如。如是乃至無所有處如其所應當知亦爾。非想非非想處。本性法爾唯是世間。問非想非非想處所繫相。當言是相耶。答當言無想相。亦名微細相。
問是五事中。信等諸法用何為自性。以何為所緣。於何為增上得根名耶。答分別為自性。名相為所緣。于真如正智為增上故而得根名。如根名。力名亦爾。問於何位中得力名耶。答即信等根非不信等之所陵雜。若成不雜法時轉名為力。如根及力如是。若得菩提支名為覺支。此是世間覺支。以分別為自性。若依菩提支名為覺支。此是出世間覺支。以正智為自性。真如為所緣。于覺悟安立諦為增上。又正見等諸道支若是世間。如前應知。若出世間。以正智為自性。除諸戒支。安立非安立真如為所緣。于所證得一切漏盡。現法樂住為增上。如諸道支。行跡法跡。奢摩他毗缽舍那等當知亦爾。此中行跡依鈍根利
【現代漢語翻譯】 現代漢語譯本： 睡眠也是如此被捨棄。對於相、名、分別也是一樣，以真如（Tathata，事物的真實本性）和正智（Samyagjnana，正確的智慧）為境界，應當說也是由於永遠斷除了隨眠（Anusaya，煩惱的潛在傾向）而被捨棄。 問：在這五事中，思惟幾件事能夠進入世間的初禪定？答：思惟欲界所繫以及初禪定所繫的相、名、分別。像這樣思惟下地所繫以及第二禪定地所繫的相、名、分別，能夠進入世間的第二禪定。像這樣其餘的禪定和無色定，應當像他們各自的情況一樣理解。 問：在這五事中，思惟幾件事能夠進入出世間的初禪定？答：就是思惟欲界所繫以及初禪定地所繫的相、名、分別、真如。像這樣乃至無所有處（Akincanyayatana，無所有處定）應當像他們各自的情況一樣理解。非想非非想處（Naivasamjnanasamjnayatana，既非有想也非無想定）的本性，本來就是世間的。問：非想非非想處所繫的相，應當說是相嗎？答：應當說是無想相，也叫做微細相。 問：在這五事中，信等諸法以什麼為自性？以什麼為所緣？對於什麼為增上而得到根的名稱？答：以分別為自性，以名相為所緣，對於真如和正智為增上，所以得到根的名稱。像根的名稱一樣，力的名稱也是如此。問：在什麼位中得到力的名稱？答：就是信等根不被不信等所陵雜，如果成就了不雜法的時候，就轉名為力。像根和力一樣，如果得到菩提支的名稱就叫做覺支。這是世間的覺支，以分別為自性。如果依靠菩提支就叫做覺支，這是出世間的覺支，以正智為自性，真如為所緣，對於覺悟安立諦為增上。又正見等諸道支如果是世間的，應當像前面所說的那樣理解。如果是出世間的，以正智為自性，除了諸戒支，以安立非安立真如為所緣，對於所證得的一切漏盡，現法樂住為增上。像諸道支一樣，行跡法跡，奢摩他（Samatha，止）毗缽舍那（Vipasyana，觀）等應當知道也是如此。這其中，行跡依靠鈍根利
【English Translation】 English version: Sleep is also relinquished in the same way. It is also the same for characteristics, names, and discriminations, with Suchness (Tathata, the true nature of things) and Correct Knowledge (Samyagjnana, right wisdom) as their objects. It should be said that they are also relinquished due to the permanent destruction of latent tendencies (Anusaya, underlying tendencies of afflictions). Question: Among these five things, how many things, when contemplated, can lead to entering the mundane first dhyana (meditative state)? Answer: Contemplating the characteristics, names, and discriminations associated with the desire realm and the first dhyana realm. Similarly, contemplating the characteristics, names, and discriminations associated with the lower realms and the second dhyana realm can lead to entering the mundane second dhyana. In this way, the remaining dhyanas and formless realms should be understood according to their respective conditions. Question: Among these five things, how many things, when contemplated, can lead to entering the supramundane first dhyana? Answer: It is contemplating the characteristics, names, discriminations, and Suchness associated with the desire realm and the first dhyana realm. Similarly, up to the Realm of Nothingness (Akincanyayatana, the sphere of no-thingness), it should be understood according to their respective conditions. The Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnayatana, the sphere of neither perception nor non-perception) is inherently mundane. Question: Should the characteristic associated with the Realm of Neither Perception nor Non-Perception be called a characteristic? Answer: It should be called the characteristic of non-perception, and it is also called a subtle characteristic. Question: Among these five things, what is the self-nature of the faculties such as faith, etc.? What is their object? With what as the dominant condition do they obtain the name 'root'? Answer: Discrimination is their self-nature, names and characteristics are their object, and they obtain the name 'root' because Suchness and Correct Knowledge are the dominant condition. Just like the name 'root,' so too is the name 'power.' Question: In what state is the name 'power' obtained? Answer: It is when the roots such as faith are not mixed or overwhelmed by non-faith, etc. When the state of non-mixture is achieved, it is transformed and called 'power.' Just like roots and powers, if the name 'limb of enlightenment' is obtained, it is called a 'factor of enlightenment.' This is the mundane factor of enlightenment, with discrimination as its self-nature. If it relies on the limbs of enlightenment, it is called a 'factor of enlightenment.' This is the supramundane factor of enlightenment, with Correct Knowledge as its self-nature, Suchness as its object, and with enlightenment and the establishment of truth as the dominant condition. Furthermore, if the limbs of the path such as Right View are mundane, they should be understood as previously explained. If they are supramundane, they have Correct Knowledge as their self-nature, except for the limbs of precepts. They have established and unestablished Suchness as their object, and with the attainment of the exhaustion of all outflows and the dwelling in bliss in the present life as the dominant condition. Just like the limbs of the path, so too should it be understood for the traces of practice, traces of Dharma, Samatha (tranquility), Vipasyana (insight), etc. Among these, the traces of practice rely on dull roots and sharp
根現法樂住已得未得差別建立。若諸法跡依能任持世俗勝義正法差別建立。謂由任持增上戒世俗正法故建立初二。由任持所餘增上心增上慧勝義正法故建立后二。又由於所緣境不散亂義故。及觀察彼義故。建立奢摩他毗缽舍那。
問依能解脫相及粗重二種縛故立八解脫於五事中。用誰為自性。以誰為所緣。于誰為增上。答用世間出世間正智為自性。初及第二于諸色中以顯色相及真如相為所緣。第三即諸色中以攝受相及彼真如相為所緣。次四種各以自相為所緣。及彼真如為所緣。最後無所緣。于能引發一切聖神通功德為增上。又修觀者于諸色相及無色相。為自在障之所障故。為斷彼障起此觀行。諸勝處中。前四如初二解脫。后四如第三解脫。由諸色相難可勝故。於此事中能勝伏時。于無色相亦得勝自在。又此中言勝知勝見。謂諸聖者由正作意思惟諸色真如相故得勝知見。若諸異生即不如是。問若爾異生云何名勝。答由三種想故。謂于凈不凈色由展轉相待想展轉相待故。于凈不凈色由展轉相隨想展轉相隨故。于凈不凈色由清凈一味想。此最後勝。異生聖者二所共得。又十遍處由勝處所緣力應知其相。此中差別者。亦以大種相為所緣。及彼真如相為所緣。又空識無邊處相為所緣。及彼真如相為所緣。若不爾者。由所依
【現代漢語翻譯】 現代漢語譯本： 關於現法樂住（當下體驗快樂的禪定狀態）已得和未得的差別建立，以及諸法跡（一切法的軌跡）如何依據能任持世俗（相對真理）和勝義（絕對真理）正法的差別而建立。這是指通過任持增上的戒律，世俗正法得以建立最初的兩種（現法樂住）。通過任持其餘的增上心（更高的專注力）和增上慧（更高的智慧），勝義正法得以建立后兩種（現法樂住）。此外，爲了所緣境（專注的對象）不散亂的意義，以及爲了觀察那個意義，建立了奢摩他（止禪）和毗缽舍那（觀禪）。
問：依據能解脫（從煩惱中解脫）的相和粗重（沉重、不自在）兩種束縛，而建立的八解脫，在五事（自性、所緣、增上、行相、果）中，以什麼為自性？以什麼為所緣？于什麼為增上？答：以世間（世俗的）和出世間（超越世俗的）正智（正確的智慧）為自性。初解脫和第二解脫，在諸色（一切有形之物）中，以顯色相（可見的顏色和形狀）和真如相（事物的真實本性）為所緣。第三解脫，即在諸色中，以攝受相（吸引人的外表）以及那個真如相為所緣。接下來的四種解脫，各自以自己的相為所緣，以及那個真如為所緣。最後一種解脫，沒有所緣。對於能引發一切聖神通（聖者的神通）功德（功德）來說，它是增上緣。此外，修觀者對於諸色相和無色相（沒有形體的狀態），因為自在障（妨礙自在的障礙）所障礙，爲了斷除那個障礙，而生起這種觀行。在諸勝處（克服感官的禪定）中，前四種勝處如初兩種解脫，后四種勝處如第三種解脫。由於諸色相難以勝伏，因此在這種情況下，當能夠勝伏時，對於無色相也能獲得勝自在。此外，這裡所說的勝知勝見（卓越的知和見），是指諸聖者通過正確地作意思惟（如理作意）諸色的真如相而獲得的卓越知見。如果諸異生（凡夫）就不是這樣。問：如果這樣，異生如何稱為勝？答：通過三種想（觀念），即對於凈（乾淨的）和不凈（不乾淨的）色，由於展轉相待想（相互比較的觀念）而展轉相待；對於凈和不凈色，由於展轉相隨想（相互跟隨的觀念）而展轉相隨；對於凈和不凈色，由於清凈一味想（純凈統一的觀念）。這最後一種勝，是異生和聖者二者共同獲得的。此外，十遍處（擴充套件禪定的十種方法）應該通過勝處所緣力來了解它的相。這其中的差別是，也以大種相（四大元素）為所緣，以及那個真如相為所緣。又以空無邊處相（無限虛空的境界）和識無邊處相（無限意識的境界）為所緣，以及那個真如相為所緣。如果不這樣，由於所依（所依賴的基礎）
【English Translation】 English version: The establishment of the difference between the attainment and non-attainment of dṛṣṭadharmasukhavihāra (abiding in happiness in the present life), and how the traces of all dharmas (phenomena) are established based on the difference between the saṃvṛti (conventional truth) and paramārtha (ultimate truth) dharma. This refers to the establishment of the first two (dṛṣṭadharmasukhavihāra) through upholding and enhancing śīla (moral discipline), the saṃvṛti dharma. The latter two (dṛṣṭadharmasukhavihāra) are established through upholding the remaining enhanced citta (concentration) and enhanced prajñā (wisdom), the paramārtha dharma. Furthermore, śamatha (tranquility meditation) and vipaśyanā (insight meditation) are established for the meaning of non-distraction from the object of focus, and for observing that meaning.
Question: Among the five aspects (nature, object, enhancement, characteristics, result), with what as its nature, with what as its object, and upon what as enhancement, are the eight vimokṣas (liberations) established, based on the aspect of being able to liberate from afflictions and the two kinds of bondage of heaviness and unease? Answer: They have samyagjñāna (right knowledge), both mundane and supramundane, as their nature. The first and second vimokṣas have the aspect of varṇa (visible colors and shapes) and the aspect of tathatā (suchness, the true nature of things) among all rūpas (forms) as their object. The third vimokṣa has the aspect of saṃgraha (attractive appearance) and that aspect of tathatā among all rūpas as its object. The next four each have their own aspect as their object, and that tathatā as their object. The last vimokṣa has no object. It is an enhancing condition for being able to generate all the ārya (noble) abhijñās (supernormal powers) and guṇas (qualities). Furthermore, practitioners of vipaśyanā are obstructed from rūpa and arūpa (formless) aspects by the vaśitāvaraṇa (obstruction to mastery), and they generate this practice of contemplation in order to sever that obstruction. Among the abhibhāyatanas (spheres of mastery), the first four are like the first two vimokṣas, and the last four are like the third vimokṣa. Because the aspects of rūpa are difficult to overcome, in this case, when one is able to overcome them, one also attains mastery over the arūpa aspects. Furthermore, jñāna (knowledge) and darśana (seeing) here refer to the excellent knowledge and seeing attained by the āryas through proper attention and contemplation of the tathatā of rūpas. If ordinary beings are like this, it is not so. Question: If so, how are ordinary beings called masters? Answer: Through three saṃjñās (perceptions): namely, with respect to pure and impure rūpas, they are mutually compared through the perception of mutual comparison; with respect to pure and impure rūpas, they are mutually followed through the perception of mutual following; and with respect to pure and impure rūpas, they have the perception of pure oneness. This last mastery is attained in common by both ordinary beings and āryas. Furthermore, the ten kṛtsnāyatanas (spheres of totality) should be understood in terms of the power of the object of the abhibhāyatanas. The difference here is that they also have the aspect of the mahābhūtas (great elements) as their object, and that aspect of tathatā as their object. Also, the aspect of ākāśānantyāyatana (sphere of infinite space) and the aspect of vijñānānantyāyatana (sphere of infinite consciousness) are their objects, and that aspect of tathatā is their object. If not, due to the āśraya (basis)
止不遍滿故。能依不應得成遍滿。由彼所緣真如之相所緣境界極遍滿故得名遍滿。由勝遍滿二種勢力。令諸解脫亦得清凈。又能引發一切眾聖神通功德。
瑜伽師地論卷第七十二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十三
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之二
複次嗢拖南曰。
思擇自性取 薩迦有世間 真尋思實智 密意與次第
問如是五事幾諦所攝。答相四安立諦攝。名一苦諦攝。分別三諦攝。除滅諦。真如四非安立諦攝。正智緣安立非安立諦境道諦攝。問諸相是名耶。設名是相耶。答諸名皆是相。有相而非名。謂除名相餘四相。余隨所應當知亦爾。問諸相皆相相耶。設相相皆相耶。答諸相相皆是相。有相非相相。謂名等四相。問若分別相相一切名相相合相依而分別耶。設分別名相。一切相相相合相依而分別耶。答應作四句。有分別相相非名相相合相依而起分別。謂分別不了其名所有相相。又于諸相已拔名隨眠。有分別名相非相相相合相依而起分別。謂分別不了其事所有名相。與上相違是俱句。除上爾所相。是俱非句。問若思惟真如即觀真如耶。設觀真如即思惟真如耶。答應作四句。有思惟真如非觀
【現代漢語翻譯】 現代漢語譯本：因為『止』（Samatha，奢摩他）不是完全遍滿的，所以能依于『止』而獲得的『遍滿』（Vipassana，毗婆舍那）不應該被認為是完全遍滿的。之所以稱『遍滿』為『遍滿』，是因為它所緣的真如之相（Tathata，如如）所緣的境界是極其遍滿的。通過『勝』（卓越的）和『遍滿』這兩種力量，可以使各種解脫也變得清凈，並且能夠引發一切聖者的神通功德。
《瑜伽師地論》卷第七十二 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第七十三
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝抉擇分中菩薩地之二
其次，偈頌說：
『思擇自性取，薩迦有世間，真尋思實智，密意與次第。』
問：像這樣五件事，被幾諦所包含？答：『相』（Lakshana）被四種安立諦（Samvriti-satya，世俗諦）所包含；『名』（Nama）被一種苦諦（Dukkha-satya）所包含；『分別』（Vikalpa）被三種諦所包含，除了滅諦（Nirodha-satya）；『真如』（Tathata）被四種非安立諦（Paramartha-satya，勝義諦）所包含；『正智』（Samyag-jnana）緣于安立諦和非安立諦的境界，被道諦（Marga-satya）所包含。問：諸『相』是『名』嗎？假設『名』是『相』嗎？答：諸『名』都是『相』，但有些『相』不是『名』，例如除了『名相』之外的其餘四種『相』。其餘的也應該根據具體情況來理解。問：諸『相』都是『相相』（Lakshana-lakshana，相之相）嗎？假設『相相』都是『相』嗎？答：諸『相相』都是『相』，但有些『相』不是『相相』，例如『名』等四種『相』。問：如果分別『相相』，是一切『名相』相合相依而分別嗎？假設分別『名相』，是一切『相相』相合相依而分別嗎？答：應該作四句回答。有分別『相相』，但不是『名相』相合相依而生起分別，例如分別不了知其『名』的所有『相相』，又對於諸『相』已經拔除了『名』的隨眠（Anusaya，煩惱的潛在傾向）。有分別『名相』，但不是『相相』相合相依而生起分別，例如分別不了知其事的所有『名相』，與上述情況相反的是俱句（同時肯定），除了上述所說的『相』，是俱非句（同時否定）。問：如果思惟『真如』，就是觀『真如』嗎？假設觀『真如』，就是思惟『真如』嗎？答：應該作四句回答。有思惟『真如』，但不是觀『真如』
【English Translation】 English version: Because 『Samatha』 (止, calming meditation) is not completely pervasive, the 『Vipassana』 (遍滿, insight meditation) that can be attained by relying on 『Samatha』 should not be considered completely pervasive. The reason why 『Vipassana』 is called 『pervasive』 is that the aspect of 『Tathata』 (真如, suchness) that it focuses on, the realm it contemplates, is extremely pervasive. Through the power of these two, 『superior』 and 『pervasive,』 various liberations can also become purified, and it can also give rise to the supernatural powers and merits of all sages.
Yogacarabhumi-sastra, Scroll 72 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Scroll 73
Said by Bodhisattva Maitreya
Translated under Imperial Order by Tripitaka Master Xuanzang, Section on Determinations, Second Part of the Bodhisattva Grounds
Next, the summary verse says:
『Discernment of self-nature, view of self in aggregates, existence, world, True contemplation, actual wisdom, hidden meaning, and sequence.』
Question: How many truths do these five things encompass? Answer: 『Characteristics』 (相, Lakshana) are encompassed by the four conventional truths (安立諦, Samvriti-satya); 『name』 (名, Nama) is encompassed by one truth, the truth of suffering (苦諦, Dukkha-satya); 『discrimination』 (分別, Vikalpa) is encompassed by three truths, excluding the truth of cessation (滅諦, Nirodha-satya); 『suchness』 (真如, Tathata) is encompassed by the four ultimate truths (非安立諦, Paramartha-satya); 『right knowledge』 (正智, Samyag-jnana) which takes conventional and ultimate truths as its object, is encompassed by the truth of the path (道諦, Marga-satya). Question: Are all 『characteristics』 『names』? Assuming 『names』 are 『characteristics』? Answer: All 『names』 are 『characteristics,』 but some 『characteristics』 are not 『names,』 such as the other four 『characteristics』 besides 『name-characteristic.』 The rest should also be understood accordingly. Question: Are all 『characteristic-of-characteristics』 (相相, Lakshana-lakshana) 『characteristics』? Assuming 『characteristic-of-characteristics』 are all 『characteristics』? Answer: All 『characteristic-of-characteristics』 are 『characteristics,』 but some 『characteristics』 are not 『characteristic-of-characteristics,』 such as the four 『characteristics』 like 『name.』 Question: If discriminating 『characteristic-of-characteristics,』 is it discriminating with all 『name-characteristic』 combined and interdependent? Assuming if discriminating 『name-characteristic,』 is it discriminating with all 『characteristic-of-characteristics』 combined and interdependent? Answer: Four possibilities should be stated. There is discriminating 『characteristic-of-characteristics』 but not arising from the combination and interdependence of 『name-characteristic,』 such as discriminating without understanding the 『characteristic-of-characteristics』 of its 『name,』 and also having uprooted the latent tendencies (隨眠, Anusaya) of 『name』 regarding the characteristics. There is discriminating 『name-characteristic』 but not arising from the combination and interdependence of 『characteristic-of-characteristics,』 such as discriminating without understanding the 『name-characteristic』 of the thing, which is contrary to the above. The combined case (俱句) is both. Except for the 『characteristics』 mentioned above, the case is neither (俱非句). Question: If contemplating 『suchness,』 is it observing 『suchness』? Assuming observing 『suchness,』 is it contemplating 『suchness』? Answer: Four possibilities should be stated. There is contemplating 『suchness』 but not observing 『suchness』.
真如。謂以分別所攝如理作意思惟真如。但見真如相不見實真如。乃至未至正通達位。及通達後作意思惟安立真如。有觀真如非思惟真如。謂通達真如時。由勝義故非思惟其相。有思惟真如亦觀真如。謂通達后相續思惟非安立真如。有不思惟真如亦非觀真如。謂離如理所引作意思惟諸相。
問若思惟相即觀其相耶。設觀其相即思惟相耶。答應作四句。有思惟相不觀其相。謂前第二句。有觀其相不思惟相。謂前初句。有思惟相亦觀其相。謂前第四句。有非思惟相亦非觀其相。謂前第三句。
問如是五事為攝一切法。為不如是耶。答如是。問彼一切法當言以何而為自性。答諸法自性不可言說。問云何應觀彼諸法相。答如幻事相。非全無有。譬如幻事有幻事性無象馬車步末尼真珠金銀等性。如是諸法體性唯有名相可得。無有自性差別施設顯現可得相。由相名相之自性實不可得。如相如是名名自性。分別分別自性。真如真如自性當知亦爾。正智由正智名。正智自性實不可得。何以故。於一切種隨言自性不成就故。若謂諸相自性安立即稱其量假立名言。此假名言依相而立。是則于相假立名。前應有彼覺。如已立名。又於一相所立名言有眾多故。有差別故應有眾多差別體性。是故名言依相而立不應道理。若謂諸相如名
【現代漢語翻譯】 現代漢語譯本 真如（Tathata，事物的真實本性）。指的是通過分別識所攝持的如理作意（yoniso-manasikara，如理思維）來思惟真如。但僅僅見到真如的表相，而不能見到真實的真如，乃至沒有達到真正通達的階段。以及在通達之後，通過作意思惟來安立真如。存在著觀真如而非思惟真如的情況，指的是在通達真如的時候，由於勝義諦（paramartha-satya，究竟真理）的緣故，不思惟它的表相。存在著思惟真如也觀真如的情況，指的是在通達之後，相續不斷地思惟，而不是安立真如。存在著不思惟真如，也不觀真如的情況，指的是遠離如理作意所引發的思惟諸相。
問：如果思惟表相，就是觀察它的表相嗎？如果觀察它的表相，就是思惟表相嗎？答：應該作四句回答。存在著思惟表相，但不觀察它的表相的情況，指的是前面的第二種情況。存在著觀察表相，但不思惟表相的情況，指的是前面的第一種情況。存在著思惟表相，也觀察它的表相的情況，指的是前面的第四種情況。存在著既不思惟表相，也不觀察它的表相的情況，指的是前面的第三種情況。
問：像這樣的五事（五蘊：色、受、想、行、識）是涵蓋一切法，還是不涵蓋一切法呢？答：是涵蓋一切法。問：那麼，所有這些法，應當說以什麼作為它們的自性呢？答：諸法的自性是不可言說的。問：應當如何觀察這些法的表相呢？答：如同幻術變現的事物一樣。不是完全沒有，譬如幻術變現的事物，有幻術變現的事物之性質，但沒有象、馬、車、步兵、末尼寶珠（mani-ratna，如意寶珠）、真珠、金銀等的性質。像這樣，諸法的體性只有名相可以獲得，沒有自性差別施設顯現可以獲得的表相。由於表相、名相的自性實際上是不可得的。如同表相一樣，名相的自性，分別的分辨自性，真如的真如自性，應當知道也是這樣。正智（samyag-jnana，正確的智慧）由於正智之名，正智的自性實際上是不可得的。為什麼呢？因為在一切種類中，隨言語所說的自性是不成就的緣故。如果說諸相的自性是安立的，就按照它的量來假立名言。這個假名言是依靠表相而建立的。那麼，在表相上假立名，之前應該有那個覺。如同已經立了名。又對於一個表相所立的名言有很多，有差別，所以應該有很多差別體性。因此，名言依靠表相而建立是不合道理的。如果說諸相如同名
【English Translation】 English version Tathata (the true nature of things). It refers to contemplating Tathata through yoniso-manasikara (reasoned attention) that is governed by discrimination. However, one only sees the appearance of Tathata and does not see the real Tathata until one reaches the stage of true understanding. And after understanding, one establishes Tathata through contemplative thought. There is observing Tathata without contemplating it, which refers to when one understands Tathata, one does not contemplate its appearance because of paramartha-satya (ultimate truth). There is contemplating Tathata and also observing Tathata, which refers to continuously contemplating after understanding, but not establishing Tathata. There is neither contemplating Tathata nor observing Tathata, which refers to being apart from contemplating the appearances that are caused by reasoned attention.
Question: If one contemplates an appearance, does one observe its appearance? If one observes its appearance, does one contemplate the appearance? Answer: One should answer with four possibilities. There is contemplating an appearance but not observing its appearance, which refers to the second case mentioned earlier. There is observing an appearance but not contemplating the appearance, which refers to the first case mentioned earlier. There is contemplating an appearance and also observing its appearance, which refers to the fourth case mentioned earlier. There is neither contemplating an appearance nor observing its appearance, which refers to the third case mentioned earlier.
Question: Do these five skandhas (form, feeling, perception, mental formations, consciousness) encompass all dharmas, or do they not encompass all dharmas? Answer: They do encompass all dharmas. Question: Then, what should be said to be the self-nature of all these dharmas? Answer: The self-nature of dharmas is inexpressible. Question: How should one observe the appearances of these dharmas? Answer: Like the appearances of things manifested by illusion. They are not completely non-existent. For example, things manifested by illusion have the nature of things manifested by illusion, but do not have the nature of elephants, horses, chariots, infantry, mani-ratna (wish-fulfilling jewel), pearls, gold, silver, etc. Likewise, the essence of dharmas can only be obtained through names and forms. There is no self-nature, difference, establishment, or manifestation that can be obtained. Because the self-nature of appearance and name is actually unobtainable. Just like appearance, the self-nature of name, the discriminating self-nature of discrimination, and the self-nature of Tathata should also be known to be like this. Samyag-jnana (right knowledge) is due to the name of right knowledge, but the self-nature of right knowledge is actually unobtainable. Why? Because in all kinds, the self-nature spoken of in words is not accomplished. If it is said that the self-nature of appearances is established, then nominal terms are provisionally established according to its measure. This provisional nominal term is established based on appearance. Then, before establishing a name on an appearance, there should be that awareness. Like a name that has already been established. Also, because there are many nominal terms established for one appearance, and there are differences, there should be many different essences. Therefore, it is unreasonable for nominal terms to be established based on appearance. If it is said that appearances are like names
安立。由名勢力相自性起。是則彼相假立名前應無自性。彼既無有。假立名言亦應無有。是故二種俱成無過。又假名言有眾多故。有差別故應有眾多差別體性。又依他過。由彼諸相但依於他假建立故。是故一切假立名言如其自性。不應道理。猶如所起種種幻類。譬如幻者造作種種幻士夫類。謂男女象馬熊羆等類。非彼諸類如其相貌實有體性。如是諸相非稱名言有實體性當知亦爾。若謂離彼相及名言二種和合有自性生。彼于諸相或於名言或二中間。應現可得。然不可得。是故此計不應道理。由此因緣隨言自性於一切種皆無所有。若謂名言能顯自性。亦不應理。若取不取假立名言俱有過故。若取相已假立名言便不成顯。若不取相假立名言。無事名言不應道理。又如前說所立名言有眾多故。有差別故。則有眾多差別體性成大過失又照了喻不相似故不應道理。不相似者照了因緣於一切事無有差別。種種亦爾。能取因緣名言不爾。
問不可言中不可言言既現可得。是故法性不可言說。不應道理。又造幻者所造種種幻化形類。雖彼形類非如其性。然有種種能造幻事如其自性。是故譬喻亦不相似。答正立宗時不可言言亦已遮遣。為令覺知如是義故。方便施設譬喻等故。非不相似。雖假名言非如彼性。不可言義非不是有。問若諸
相事假立名言則便得有。若不假立則不得有。若如是者喻可相似。不可言計亦應道理。若不爾者。不可言計則為唐捐。答如是由先所起八分別故。于現在世三種事生。如本地分已說其相。即此所生三種事故。復起分別。由此道理諸雜染法展轉相續無有斷絕。由此因緣其喻相似。分別假立若斷滅時。諸雜染法皆可隨滅證得聖智。此是量故。不可言計亦不唐捐。
問若於爾時分別假立皆悉斷滅。即于爾時相事隨遣。若爾隨一獲得聖智。一切相。名。分別。所攝情無情數。內外事物皆應永滅。譬如幻者所作幻事。答相等諸物或由不共分別為因。或復由共分別為因。若由不共分別所起無分別者。彼亦隨滅。若共分別之所起者。分別雖無由他分別所任持故。而不永滅。若不爾者。他之分別應無其果。彼雖不滅得清凈者。于彼事中正見清凈。譬如眾多修觀行者。於一事中由定心智種種勝解異見可得。彼亦如是。
問如是五事。幾是所取。幾是能取。答三是所取。分別正智亦是能取。亦是所取。
問如是五事。當知幾種取所行義。答略有三種。一有言有相取所行義。二無言有相取所行義。三無言無相取所行義。此中最初是言說隨覺者取所行境。第二是言說隨眠者取所行境。第三是于言說離隨眠者取所行境。又初二
【現代漢語翻譯】 現代漢語譯本：如果憑藉假立的名言，那麼就可以有所得。如果不憑藉假立，那麼就不能有所得。如果像這樣，比喻是相似的，不可言說的計算也應合乎道理。如果不是這樣，不可言說的計算就成了徒勞。回答是，由於先前所產生的八種分別，所以在現在的世間會產生三種事情，就像《本地分》已經說過的那些相狀。就是由於這所產生的三種事情，又會產生分別。由於這個道理，各種雜染法輾轉相續，沒有斷絕。由於這個因緣，這個比喻是相似的。如果分別假立斷滅的時候，各種雜染法都可以隨著滅除，從而證得聖智。這是有根據的，所以不可言說的計算也不是徒勞的。
問：如果在那個時候，分別假立都完全斷滅了，那麼在那個時候，相和事也應該隨著被捨棄。如果是這樣，那麼隨著一個人獲得聖智，一切相、名、分別所攝的情與無情之數，內外事物都應該永遠滅盡，就像幻術師所作的幻事一樣。 答：相等等事物，或者由於不共的分別作為原因，或者由於共同的分別作為原因。如果由不共的分別所引起的，沒有分別的人，那些事物也會隨著滅除。如果是共同的分別所引起的，即使分別沒有了，由於其他分別的任持，也不會永遠滅除。如果不是這樣，其他的分別就應該沒有結果。那些事物雖然不滅，但得到清凈的人，對於那些事情的正見是清凈的。譬如眾多修觀行的人，對於一件事情，由於定心和智慧，可以得到種種殊勝的理解和不同的見解，這裡也是這樣。
問：像這樣的五事（相、事、名、分別、正智），哪些是所取（被取），哪些是能取（能取）？ 答：三者是所取（相、事、名）。分別和正智既是能取，也是所取。
問：像這樣的五事，應當知道有幾種取所行之義？ 答：大概有三種。第一種是有言有相取所行之義，第二種是無言有相取所行之義，第三種是無言無相取所行之義。這其中，第一種是言說隨覺者取所行之境，第二種是言說隨眠者取所行之境，第三種是對於言說離開隨眠者取所行之境。另外，前兩種
【English Translation】 English version: If, by relying on nominally established expressions, then something can be obtained. If not relying on nominal establishment, then nothing can be obtained. If it is like this, the analogy is similar, and incalculability should also be reasonable. If not, incalculability would be in vain. The answer is that due to the eight kinds of discriminations arising from the past, three kinds of things arise in the present world, as the characteristics have been described in the 'Local Section' (本地分). It is due to these three kinds of things that arise that discriminations arise again. Due to this principle, all defiled dharmas (雜染法) continue to arise in succession without cessation. Due to this cause, the analogy is similar. When the nominal establishment of discriminations is extinguished, all defiled dharmas can be extinguished accordingly, and one can attain the noble wisdom (聖智). This is based on valid reasoning, so incalculability is not in vain.
Question: If at that time, all nominal establishments of discriminations are completely extinguished, then at that time, characteristics and things should also be abandoned accordingly. If so, with one person attaining noble wisdom, all sentient and non-sentient beings encompassed by characteristics, names, and discriminations, and all internal and external things should be extinguished forever, just like the illusions created by a magician. Answer: Characteristics and other things are caused either by non-common discriminations or by common discriminations. If they are caused by non-common discriminations, those without discriminations will also be extinguished accordingly. If they are caused by common discriminations, even if discriminations are absent, they will not be extinguished forever because they are supported by other discriminations. If not, other discriminations should have no result. Although those things are not extinguished, those who attain purity have pure right views regarding those things. For example, many practitioners of contemplation can attain various superior understandings and different views regarding one thing due to concentration and wisdom. It is the same here.
Question: Among these five things (characteristics, things, names, discriminations, noble wisdom), which are the 'taken' (所取, that which is taken) and which are the 'taker' (能取, that which takes)? Answer: Three are the 'taken' (characteristics, things, names). Discriminations and noble wisdom are both the 'taker' and the 'taken'.
Question: Among these five things, how many kinds of ways of taking the meaning of what is acted upon should be known? Answer: There are roughly three kinds. The first is taking the meaning of what is acted upon with words and characteristics. The second is taking the meaning of what is acted upon without words but with characteristics. The third is taking the meaning of what is acted upon without words and without characteristics. Among these, the first is the realm of what is acted upon taken by those who are aware of speech, the second is the realm of what is acted upon taken by those who are latent with speech, and the third is the realm of what is acted upon taken by those who are free from latency with speech. Furthermore, the first two
是世俗諦取。最後是勝義諦取。復有遠離言說隨眠后所得取。通取一切二諦所攝取所行境。謂世出世智以安立諦為所行故。建立彼智通用二諦為所行境。此二種取由二因緣應知。得成世出世性。謂曾得未曾得故。依言說不依言說故問有相之取世間共成。無相之取非所共成。何因何緣名無相取。無因無緣不應道理。答世俗名言熏習取果。是有相取。世所共成能令雜染。勝義智見熏習取果是無相取。非所共成能令清凈。是故此二有因有緣。如眼若有翳等過患。便有發毛輪等翳相現前可得。若無彼患便不可得。但有自性無顛倒取。問于無相界若取其相非無相取。若無所取亦不得成無相之取。若爾云何名無相取。答言說隨眠已遠離故。此取雖復取無相界。不取相故。成無相取。問若無構獲云何成取。答雖不構獲諸相差別。有所增益然取無相故。得成取。問若無構獲無所增益。此取相狀云何可知。答取勝義故。取無相故。五種事相皆不顯現以為其相。問若不分明可立為取。何故不許諸取滅無。答滅無無有修作義故。非修觀者依于滅無有所修作。問若爾云何證知其相。答自內證智之所證知。問若爾何不如其所證如是記別。答此內所證非諸名言安足處故。
問若先無有知無相智。由無有故。亦無數習無相智義。無數習故知無相
【現代漢語翻譯】 現代漢語譯本：首先是世俗諦取（Samvriti-satya-graha，對世俗真理的執取）。最後是勝義諦取（Paramartha-satya-graha，對勝義真理的執取）。還有遠離言說隨眠（Prapancha-smriti-anushaya，遠離戲論習氣）后所獲得的取。普遍地執取一切二諦（Dva-satya，兩種真理，即世俗諦和勝義諦）所包含的所行境。因為世間和出世間的智慧都以安立諦（Samsthapana-satya，建立的真理）作為所行境，所以建立這種智慧普遍以二諦作為所行境。這兩種取應該通過兩種因緣來了解，從而成就世間和出世間的性質。這兩種因緣是：曾經獲得和未曾獲得；依賴言說和不依賴言說。問：有相之取（Sa-nimitta-graha，有相的執取）是世間普遍認可的，無相之取（Nirnimitta-graha，無相的執取）不是世間普遍認可的。是什麼原因和緣由稱之為無相取？如果沒有原因和緣由，這不合道理。答：世俗名言熏習所產生的取果是有相取，是世間普遍認可的，能夠導致雜染。勝義智見熏習所產生的取果是無相取，不是世間普遍認可的，能夠導致清凈。因此，這兩種取都有原因和緣由。比如，眼睛如果有翳障等過患，就會有發毛輪等翳相顯現出來可以被感知。如果沒有這些過患，就不可感知，只有自性無顛倒的取。問：在無相界（Nirnimitta-dhatu，無相的境界）如果執取其相，那就不是無相取。如果沒有所取，也無法成就無相之取。如果是這樣，為什麼稱之為無相取？答：因為言說隨眠已經遠離。這種取雖然執取無相界，但不執取相，所以成就無相取。問：如果沒有構獲（Kalpana，虛構），如何成就取？答：雖然不構獲諸相的差別，但有所增益，因此執取無相，所以能夠成就取。問：如果沒有構獲，沒有所增益，這種取的相狀如何可知？答：因為執取勝義，執取無相，五種事相都不顯現，這就是它的相狀。問：如果不分明可以被確立為取，為什麼不承認諸取滅無？答：因為滅無沒有修作的意義。修觀者不會依賴於滅無來進行修作。問：如果是這樣，如何證實它的相狀？答：通過自內證智（Sva-pratyatma-jnana，自己內在證悟的智慧）來證實。問：如果是這樣，為什麼不如實地記錄和區分所證知的？答：因為這種內在所證知的不是名言安立之處。 問：如果先前沒有知無相智，因為沒有的緣故，也沒有數習無相智的意義。因為無數習，所以知無相
【English Translation】 English version: Firstly, there is Samvriti-satya-graha (grasping at conventional truth). Lastly, there is Paramartha-satya-graha (grasping at ultimate truth). Furthermore, there is the grasping that arises after the Prapancha-smriti-anushaya (latent tendencies of discursive thought) has been abandoned. It universally grasps all objects of experience encompassed by the two truths (Dva-satya), namely, conventional truth and ultimate truth. Because worldly and supramundane wisdom take the Samsthapana-satya (established truth) as their object, it is established that this wisdom universally takes the two truths as its object. These two types of grasping should be understood through two causes and conditions, thereby achieving worldly and supramundane nature. These two causes and conditions are: having been obtained and not having been obtained; relying on speech and not relying on speech. Question: Grasping with characteristics (Sa-nimitta-graha) is universally acknowledged in the world, while grasping without characteristics (Nirnimitta-graha) is not universally acknowledged. What is the reason and cause for calling it grasping without characteristics? If there is no reason and cause, it is unreasonable. Answer: The fruit of grasping produced by the habitual influence of worldly language is grasping with characteristics, which is universally acknowledged in the world and can lead to defilement. The fruit of grasping produced by the habitual influence of ultimate wisdom is grasping without characteristics, which is not universally acknowledged in the world and can lead to purification. Therefore, these two types of grasping have causes and conditions. For example, if the eye has defects such as cataracts, then illusory appearances such as hairs and wheels will appear and can be perceived. If there are no such defects, they cannot be perceived, and there is only the self-nature without inverted grasping. Question: In the realm without characteristics (Nirnimitta-dhatu), if one grasps its characteristics, then it is not grasping without characteristics. If there is nothing to grasp, then grasping without characteristics cannot be achieved. If this is the case, why is it called grasping without characteristics? Answer: Because the latent tendencies of speech have been abandoned. Although this grasping grasps the realm without characteristics, it does not grasp characteristics, so it achieves grasping without characteristics. Question: If there is no Kalpana (conceptualization), how is grasping achieved? Answer: Although it does not conceptualize the differences of various characteristics, there is some augmentation, therefore it grasps the absence of characteristics, so it can achieve grasping. Question: If there is no conceptualization and no augmentation, how can the characteristics of this grasping be known? Answer: Because it grasps the ultimate truth, and grasps the absence of characteristics, the five aspects of phenomena do not appear, and this is its characteristic. Question: If it is not clearly established as grasping, why not acknowledge that all grasping is annihilated? Answer: Because annihilation has no meaning of cultivation. Those who practice contemplation do not rely on annihilation to cultivate. Question: If this is the case, how can its characteristics be verified? Answer: It is verified through Sva-pratyatma-jnana (self-realizing wisdom). Question: If this is the case, why not record and distinguish what is known as it is? Answer: Because this inner knowing is not a place where language can be established. Question: If there was no knowledge of the wisdom of no characteristics before, because there is none, there is also no meaning in repeatedly practicing the wisdom of no characteristics. Because there is no repeated practice, therefore know no characteristics
智既無其因。應不得生。答有相亦得為無相因。隨順彼故。如世間智為緣生出世智。有漏智為緣生無漏智。有心定為緣生無心定。此亦如是。
問苦等諸智世尊說為得清凈因。若苦等智。于苦等諦分別苦等。應成有相。若不分別苦等諸智。便非是有。彼無有故。云何能得畢竟清凈。答由無相智增上力故。于諸諦中極善清凈通世出世分別智生。即名已斷所斷煩惱。其無相智是苦等智因正能斷滅所斷煩惱。於此因中假立果名。即假說此為苦等智。是故無過。
問先說所取是能取果。即此能取當言何果。答此二展轉更互為果。
問若所知境無常。積集相續無量多不現見。云何修觀行者緣彼為境。及令轉滅。答于彼聞思增上力故得三摩地。由彼因緣。令三摩地五種境界影像現前。即緣此事以為境界。除遣此故彼得轉滅。
問除遣五種所知境界。當言何相。答無上轉依無為涅槃以為其相。云何為涅槃。謂法界清凈煩惱眾苦永寂靜義。非滅無義。問若唯煩惱眾苦永寂名為涅槃。何因緣故非滅無義。答如外水界唯離渾濁得澄清性。非離濁時無澄清性。又如真金唯離剛強得調柔性。非離彼時無調柔性。又如虛空唯雲霧等翳障寂靜得清凈性。非彼無時其清凈性亦無所有。此中道理當知亦爾。
云何名為法
【現代漢語翻譯】 現代漢語譯本：問：既然智慧沒有其產生的根本原因，那麼它就不應該產生。答：有相的智慧也可以作為無相智慧的因，因為它隨順於無相智慧。就像世間的智慧作為因緣產生出世間的智慧，有漏的智慧作為因緣產生無漏的智慧，有心的禪定作為因緣產生無心的禪定。這個道理也是一樣的。 問：世尊說苦等諸智（對苦等四聖諦的智慧）是獲得清凈的根本原因。如果苦等諸智對苦等諦（苦集滅道四聖諦）進行分別，那麼它就應該是有相的。如果不分別苦等，那麼苦等諸智就不是真實存在的。既然苦等諸智不存在，又怎麼能獲得究竟的清凈呢？答：由於無相智慧的增上力，在諸諦（四聖諦）中，極善清凈的通於世間和出世間的分別智產生。這就叫做已經斷除了所應該斷除的煩惱。無相智慧是苦等諸智的根本原因，能夠真正地斷滅所應該斷除的煩惱。在這個根本原因中，假立果的名字，就假說這是苦等諸智，所以沒有過失。 問：先前說所取（被認識的對象）是能取（能認識的主體）的果。那麼這個能取應該說是哪個果呢？答：這兩個互相輾轉，互為因果。 問：如果所知的境界是無常的，積聚相續，數量眾多，不能直接看見，那麼修觀行的人怎麼能以它為境界，並且使它轉變滅除呢？答：由於聽聞和思惟的增上力，可以得到三摩地（禪定）。由於這個因緣，使三摩地的五種境界影像顯現出來。就以這些顯現的影像作為境界，通過去除這些影像，就可以使所知的境界轉變滅除。 問：去除五種所知的境界之後，應該說什麼樣的相狀呢？答：以無上轉依（轉化所依，即轉化阿賴耶識）和無為涅槃作為它的相狀。什麼是涅槃呢？就是法界（諸法實相）清凈，煩惱和眾苦永遠寂靜的意義，而不是斷滅空無的意義。問：如果僅僅是煩惱和眾苦永遠寂靜叫做涅槃，那麼因為什麼緣故說涅槃不是斷滅空無的意義呢？答：比如外面的水界，只是離開了渾濁就得到了澄清的性質，並不是離開了渾濁就沒有澄清的性質。又比如真金，只是離開了剛強的性質就得到了調柔的性質，並不是離開了剛強就沒有調柔的性質。又比如虛空，只是雲霧等遮蔽的障礙寂靜了，就得到了清凈的性質，並不是沒有云霧等遮蔽的時候，它的清凈性質就沒有了。這裡的道理應該知道也是一樣的。 什麼是法？
【English Translation】 English version: Question: Since wisdom has no cause, it should not arise. Answer: Wisdom with characteristics can also be the cause of wisdom without characteristics, because it accords with it. Just as worldly wisdom arises as a condition for supramundane wisdom, defiled wisdom arises as a condition for undefiled wisdom, and meditation with mind arises as a condition for meditation without mind. This is also the same. Question: The World Honored One said that the wisdom of suffering, etc. (wisdom regarding the Four Noble Truths) is the cause of attaining purity. If the wisdom of suffering, etc., distinguishes suffering, etc., in the truths of suffering, etc. (the Four Noble Truths), it should have characteristics. If it does not distinguish suffering, etc., then the wisdom of suffering, etc., is not real. Since it does not exist, how can one attain ultimate purity? Answer: Due to the increasing power of wisdom without characteristics, extremely pure discriminating wisdom, both worldly and supramundane, arises in the truths (the Four Noble Truths). This is called having cut off the afflictions that should be cut off. Wisdom without characteristics is the cause of the wisdom of suffering, etc., and can truly cut off the afflictions that should be cut off. In this cause, a name of the result is falsely established, and it is falsely said to be the wisdom of suffering, etc. Therefore, there is no fault. Question: It was previously said that the object of cognition (what is known) is the result of the subject of cognition (the knower). What result should this subject of cognition be said to be? Answer: These two reciprocally act as cause and result. Question: If the objects of knowledge are impermanent, accumulated continuously, and immeasurably numerous and not directly visible, how can a practitioner of contemplation take them as objects and cause them to be transformed and extinguished? Answer: Due to the increasing power of hearing and thinking, one can attain Samadhi (meditative concentration). Due to this condition, the images of the five kinds of objects of Samadhi appear. One takes these appearing images as objects, and by removing these, the objects of knowledge can be transformed and extinguished. Question: After removing the five kinds of objects of knowledge, what kind of characteristic should be spoken of? Answer: The unsurpassed transformation of the basis (transformation of the Alaya consciousness) and unconditioned Nirvana are taken as its characteristics. What is Nirvana? It is the meaning of the purity of Dharmadhatu (the true nature of all phenomena), and the eternal quiescence of afflictions and suffering, not the meaning of annihilation. Question: If only the eternal quiescence of afflictions and suffering is called Nirvana, then why is it said that Nirvana is not the meaning of annihilation? Answer: Just as the external water realm, only by being free from turbidity, attains the nature of clarity, it is not that there is no clarity when it is free from turbidity. Also, just as true gold, only by being free from hardness, attains the nature of pliability, it is not that there is no pliability when it is free from hardness. Also, just as the sky, only when the obscurations of clouds and mists are quieted, attains the nature of purity, it is not that when there are no obscurations, its nature of purity does not exist. The principle here should be understood to be the same. What is called Dharma?
界清凈。謂修正智故永除諸相證得真如。譬如有人于眠夢中自見其身為大暴流之所漂溺。為欲越渡如是暴流發大精進。即由發起大精進故。欻然便覺。既得覺已於彼暴流都無所見。除相道理當知亦爾。問為即於此言說隨眠正斷滅時。諸相除遣。為斷滅已後方除遣。答斷時。遣時。平等平等如秤兩頭低昂道理。又如畫像彩色壞時形相隨滅。亦如翳等過患愈時發毛輪等相亦隨遣。愈時遣時平等平等。此中道理當知亦爾。
問修觀行者云何除遣所緣境相。答由正定心於諸所知境界影像。先審觀察。後由勝義作意力故轉舍有相轉得無相。此無相轉復有五位。一少分位。二遍滿位。三有動位。四有加行位。五成滿位。問如是成滿其相云何。答不為一切煩惱一切災橫所陵雜故。究竟無惱清凈所依說名成滿。即此又是善清凈真實義所行。一切現量所行。一切自在所行。
問於此成滿建立幾乘。齊何時證。答隨三種根差別證故建立三乘。然彼二乘用阿耨多羅三藐三菩提乘。以為根本。又彼二乘隨緣差別。隨所成熟無決定故。證得時量亦不決定。其最後乘要經三種無數大劫。方可證得。依斷三種粗重別故。何等名為三種粗重。一惡趣不樂品。在皮粗重。由斷彼故不往惡趣。修加行時不為不樂之所間雜。二煩惱障品。在肉粗重
【現代漢語翻譯】 現代漢語譯本 界清凈。意思是說，通過修正智慧，永遠去除各種表相，證得真如（Tathata，事物的真實本性）。譬如有人在睡夢中，看見自己被巨大的洪水所漂溺。爲了想要越過這樣的洪水，發起巨大的精進。就因為發起大精進的緣故，忽然就醒了。既然醒來之後，對於那洪水就完全看不見了。去除表相的道理，應當知道也是這樣。問：是在言說隨眠（anusaya，煩惱的潛在傾向）正斷滅的時候，各種表相就被去除呢？還是在斷滅之後才去除？答：斷滅的時候和去除的時候，是平等平等的，就像天平兩頭低昂的道理一樣。又如繪畫的色彩壞掉的時候，形象也隨著消失。也像眼翳等疾病痊癒的時候，發毛輪等表相也隨著消失。痊癒的時候和消失的時候，是平等平等的。這其中的道理，應當知道也是這樣。 問：修觀行的人，要如何去除所緣境的表相呢？答：通過正定之心，對於各種所知的境界影像，先仔細觀察。然後通過勝義作意（paramartha-manaskara，如理作意）的力量，轉變捨棄有相，轉而獲得無相。這無相的轉變，又有五個階段。一是少分位，二是遍滿位，三是有動位，四是有加行位，五是成滿位。問：這樣的成滿，它的相狀是怎樣的呢？答：不被一切煩惱、一切災禍所侵擾，最終沒有煩惱，清凈的所依，就叫做成滿。這也就是善清凈的真實義所行，一切現量（pratyaksa，現證）所行，一切自在所行。 問：對於這成滿，建立幾種乘（yana，道路，載具）？什麼時候證得？答：隨著三種根器的差別而證得，所以建立三種乘。然而那二乘（聲聞乘和緣覺乘）以阿耨多羅三藐三菩提乘（anuttara-samyak-sambodhi-citta，無上正等正覺之心）作為根本。而且那二乘隨著因緣的差別，隨著所成熟的程度，沒有決定性，所以證得的時間也不確定。那最後的乘（菩薩乘），要經過三種無數大劫（asamkhya-kalpa，極長的時間單位），才可以證得。依據斷除三種粗重的差別。什麼叫做三種粗重呢？一是惡趣不樂品，在皮的粗重。因為斷除它的緣故，不會前往惡趣。修加行的時候，不會被不快樂所間雜。二是煩惱障品，在肉的粗重。
【English Translation】 English version 'The realm is pure.' This means that by correcting wisdom, all appearances are forever removed, and true suchness (Tathata, the true nature of things) is attained. For example, someone in a dream sees themselves being drowned by a great flood. Desiring to cross such a flood, they generate great diligence. Because of generating great diligence, they suddenly awaken. Having awakened, they see no flood at all. The principle of removing appearances should be understood in the same way. Question: Are the various appearances removed at the very moment when the latent tendencies (anusaya, underlying tendencies of afflictions) are being extinguished, or are they removed after the extinction? Answer: The moment of extinction and the moment of removal are equal and equal, like the principle of the rise and fall of the two ends of a scale. Also, just as when the colors of a painting are ruined, the image disappears along with them. Similarly, when ailments such as cataracts are cured, the appearances of hair-wheels, etc., also disappear along with them. The moment of cure and the moment of removal are equal and equal. The principle here should be understood in the same way. Question: How does a practitioner of contemplation remove the appearances of the objects of their contemplation? Answer: Through the mind of right concentration, one first carefully observes the images of the various knowable realms. Then, through the power of ultimate intention (paramartha-manaskara, attending properly), one transforms from abandoning appearances to attaining non-appearance. This transformation of non-appearance has five stages: first, the stage of a small portion; second, the stage of pervasiveness; third, the stage of movement; fourth, the stage of effort; and fifth, the stage of complete fulfillment. Question: What is the nature of such complete fulfillment? Answer: Not being disturbed by all afflictions and all calamities, ultimately without affliction, the pure basis is called complete fulfillment. This is also the practice of the true meaning of good purity, the practice of all direct perception (pratyaksa, direct cognition), and the practice of all freedom. Question: How many vehicles (yana, paths, conveyances) are established in this complete fulfillment? When is it attained? Answer: Three vehicles are established according to the differences in the three kinds of faculties. However, the two vehicles (Sravakayana and Pratyekabuddhayana) take the mind of unexcelled perfect enlightenment (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment) as their foundation. Moreover, those two vehicles depend on the differences in conditions and the degree of maturity, without certainty, so the time of attainment is also uncertain. The final vehicle (Bodhisattvayana) requires three countless great eons (asamkhya-kalpa, extremely long units of time) to be attained. This is based on the difference in severing the three kinds of coarse burdens. What are the three kinds of coarse burdens? First, the category of unpleasantness in the evil realms, which is the coarse burden in the skin. Because of severing it, one does not go to the evil realms. When practicing, one is not mixed with unpleasantness. Second, the category of afflictive obstructions, which is the coarse burden in the flesh.
。由斷彼故一切種極微細煩惱亦不現行。然未永害一切隨眠。三所知障品。在心粗重。由斷彼故永害一切所有隨眠。遍於一切所知境界。無障礙。智自在而轉。
複次云何立聲聞乘。謂三因緣故。一變化故。二誓願故。三法性故。變化故者。謂隨彼彼所化勢力。如來化作變化聲聞。誓願故者。謂有補特伽羅。于聲聞乘已發誓愿。即建立彼以為聲聞。法性故者。謂有補特伽羅。本性已來慈悲薄弱於諸苦事深生怖畏。由此二因於利他事不深愛樂。非為是事樂處生死。彼由安住此法性故。立為聲聞。又覺法性故。謂於一切安立諦中。多分修習怖畏行轉。由此因緣證得圓滿。如聲聞乘獨覺亦爾。出無佛世而證正覺。與此差別。即上相違三因緣故。應知菩薩。
複次云何聲聞失壞正法及毗奈耶。謂有聲聞。計唯無有煩惱燒然名為寂滅。生大怖畏。謂我當斷。我當永壞。我當無有。譬如有人身嬰熱病于無病中都無識別。謂病癒時舉體隨滅。便生怖畏。我寧不脫如是熱病。是名失壞。由此譬喻失壞聲聞當知亦爾。複次云何菩薩失壞大乘。謂有菩薩。聞一切法甚深無性。即執一切煩惱燒然自性本無。謂已無有生死重病。譬如有人於己身中所生熱病。謂為無病。於此熱病不能解脫。名為失壞。由此譬喻失壞菩薩當知亦爾。
【現代漢語翻譯】 現代漢語譯本：因為斷除了這些，一切極微細的煩惱也不再現行，然而並沒有永遠斷除一切隨眠（煩惱的潛在狀態）。三種所知障（對一切事物和概念的障礙）在心中造成粗重（沉重和遲鈍）。因為斷除了這些，就永遠斷除了一切隨眠，對於一切所知的境界，智慧能夠無障礙地自在運轉。
其次，如何確立聲聞乘（聽聞佛陀教誨而修行的乘）？由於三種因緣：一、變化故（佛陀的神力變化）；二、誓願故（過去所發的誓願）；三、法性故（眾生的內在性質）。變化故是指，隨著所化眾生的不同根器，如來（佛陀）化作各種不同的聲聞形象。誓願故是指，有些補特伽羅（個體）在聲聞乘中已經發過誓願，就確立他們為聲聞。法性故是指，有些補特伽羅，其本性就慈悲心薄弱，對於各種痛苦的事情深感恐懼，因此對於利益他人的事情不深切地喜愛，也不願意爲了利益他人而留在生死輪迴中。由於這兩種原因，就確立他們為聲聞。又因為覺悟了法性，即對於一切安立諦（真理）中，大多修習怖畏行（對輪迴的恐懼），由此因緣證得圓滿。如同聲聞乘一樣，獨覺（不依賴他人教導而獨自覺悟者）也是如此，在沒有佛陀出世的時代證得正覺，與聲聞乘的差別在於，獨覺是依靠與上述相反的三種因緣。
其次，如何說聲聞乘失壞了正法和毗奈耶（戒律）？有些聲聞，認為只有沒有煩惱的燒燃才叫做寂滅（涅槃），因此產生極大的恐懼，認為『我應當斷除，我應當永遠壞滅，我應當什麼都沒有』。譬如有人身患熱病，卻對沒有病的狀態完全沒有認識，認為病癒的時候就是整個身體都隨之滅亡，因此產生恐懼，『我寧願不擺脫這樣的熱病』。這就叫做失壞。通過這個比喻，應當知道失壞的聲聞也是如此。其次，如何說菩薩失壞了大乘？有些菩薩，聽聞一切法甚深無性（沒有固定不變的自性），就執著地認為一切煩惱的燒燃其自性本來就沒有，認為自己已經沒有了生死重病。譬如有人對於自己身上所生的熱病，認為是無病，因此不能從此熱病中解脫，這就叫做失壞。通過這個比喻，應當知道失壞的菩薩也是如此。
【English Translation】 English version: Because of severing these, all extremely subtle afflictions also do not manifest. However, not all latent tendencies (anusaya) are permanently eliminated. The three categories of the obscuration of knowledge (jnana-avarana) cause heaviness in the mind. Because of severing these, all latent tendencies are permanently eliminated. Wisdom operates freely and without obstruction in all knowable realms.
Furthermore, how is the Sravaka-yana (the Vehicle of Hearers) established? It is due to three causes: 1. Transformation; 2. Vow; 3. Dharma-nature. 'Transformation' means that, according to the power of those to be transformed, the Tathagata (Buddha) transforms and creates transformed Sravakas (disciples who hear the teachings). 'Vow' means that there are individuals (pudgala) who have already made vows in the Sravaka-yana, and they are established as Sravakas. 'Dharma-nature' means that there are individuals whose inherent nature is weak in compassion and who are deeply fearful of suffering. Because of these two reasons, they do not deeply cherish benefiting others and are not happy to remain in samsara (cyclic existence) for the sake of it. Because they abide in this Dharma-nature, they are established as Sravakas. Also, because they awaken to the Dharma-nature, that is, they mostly cultivate the practice of fear in all established truths (arya-satya), they attain complete realization through this cause. The Pratyekabuddha-yana (the Vehicle of Solitary Buddhas) is similar to the Sravaka-yana. The difference is that the Pratyekabuddha attains enlightenment without a Buddha appearing in the world, and this is due to the three causes that are the opposite of the above.
Furthermore, how do Sravakas corrupt the true Dharma and the Vinaya (discipline)? Some Sravakas think that only the absence of the burning of afflictions is called nirvana (cessation), and they develop great fear, thinking, 'I should cut off, I should destroy forever, I should be nothing.' It is like someone who has a fever and has no recognition of being without illness, thinking that when the illness is cured, the whole body will perish, and therefore becomes afraid, 'I would rather not get rid of this fever.' This is called corruption. Through this analogy, it should be understood that the corrupted Sravakas are also like this. Furthermore, how do Bodhisattvas corrupt the Mahayana (the Great Vehicle)? Some Bodhisattvas, hearing that all dharmas (phenomena) are profoundly without inherent existence (svabhava), cling to the idea that the burning of all afflictions is inherently non-existent, thinking that they no longer have the serious illness of samsara. It is like someone who thinks that the fever they have is not an illness, and therefore cannot be liberated from this fever. This is called corruption. Through this analogy, it should be understood that the corrupted Bodhisattvas are also like this.
問如是五事。幾是薩迦耶。幾非薩迦耶。答相通二種。二是薩迦耶。一非薩迦耶。真如俱不可說。如薩迦耶。有及世間當知亦爾。
問如是五事四種真實。此中何事攝幾真實。答世間所成真實。道理所成真實。三事所攝。煩惱障凈智所行真實。所知障凈智所行真實。二事所攝。問如是五事四種尋思。此中何事攝幾尋思。答如理作意相應分別總攝四種。
問如是五事四種如實遍智。此中何事攝幾如實遍智。答一切皆是正智所攝。問世尊依何密意。說一切法皆無有二。答即依如是所說五事。由俗自性說無自性。由別別相說有自性。
問世尊依何密意。說一切法皆無自性。答由依彼彼所化勢力故。說三種無自性性。一相無自性性。二生無自性性。三勝義無自性性。云何相無自性性。謂一切法世俗言說自性。云何生無自性性。謂一切行眾緣所生緣力故有。非自然有。是故說名生無自性性。云何勝義無自性性。謂真實義相所遠離法。此由勝義說無自性性。如觀行苾芻于大骨聚生假勝解。不能除遣。於此骨聚勝義無自性相恒無間轉。如是應知勝義無自性性。此中五事非由相無自性性故。說無自性。然由生無自性性故。勝義無自性性故。隨其所應說無自性。謂相名分別正智。皆由二種無自性性。真如不由無
【現代漢語翻譯】 問：如是五事（五種事物）。幾者是薩迦耶（Sākāya，有身見），幾者不是薩迦耶？ 答：相通二種。二者是薩迦耶，一者不是薩迦耶。真如（Tathātā，事物的真實本性）俱不可說。如薩迦耶，有及世間當知亦爾。 問：如是五事四種真實。此中何事攝幾真實？ 答：世間所成真實，道理所成真實，三事所攝。煩惱障凈智所行真實，所知障凈智所行真實，二事所攝。 問：如是五事四種尋思。此中何事攝幾尋思？ 答：如理作意相應分別總攝四種。 問：如是五事四種如實遍智。此中何事攝幾如實遍智？ 答：一切皆是正智所攝。 問：世尊依何密意，說一切法皆無有二？ 答：即依如是所說五事。由俗自性說無自性，由別別相說有自性。 問：世尊依何密意，說一切法皆無自性？ 答：由依彼彼所化勢力故，說三種無自性性。一相無自性性，二生無自性性，三勝義無自性性。 云何相無自性性？謂一切法世俗言說自性。 云何生無自性性？謂一切行眾緣所生緣力故有，非自然有。是故說名生無自性性。 云何勝義無自性性？謂真實義相所遠離法。此由勝義說無自性性。如觀行苾芻（Bhiksu，比丘）于大骨聚生假勝解，不能除遣。於此骨聚勝義無自性相恒無間轉。如是應知勝義無自性性。 此中五事非由相無自性性故，說無自性。然由生無自性性故，勝義無自性性故，隨其所應說無自性。謂相名分別正智，皆由二種無自性性。真如不由無
【English Translation】 Question: Of these five things, how many are Sākāya (belief in a self), and how many are not Sākāya? Answer: Two are common. Two are Sākāya, and one is not Sākāya. The Tathātā (true nature of things) is indescribable in both cases. Just like Sākāya, existence and the world should also be understood in the same way. Question: Of these five things and the four kinds of truth, which things are included in which truths? Answer: The truth of worldly accomplishment and the truth of reasoned accomplishment are included in three things. The truth practiced by the pure wisdom that eliminates the afflictive obscurations and the truth practiced by the pure wisdom that eliminates the cognitive obscurations are included in two things. Question: Of these five things and the four kinds of thinking, which things are included in which kinds of thinking? Answer: Rational attention, corresponding discrimination, and synthesis encompass all four kinds. Question: Of these five things and the four kinds of true and complete knowledge, which things are included in which kinds of true and complete knowledge? Answer: All are included in right knowledge. Question: Based on what hidden meaning did the World-Honored One say that all dharmas are non-dual? Answer: It is based on the five things just mentioned. Based on the conventional nature, it is said to be without self-nature; based on the distinct characteristics, it is said to have self-nature. Question: Based on what hidden meaning did the World-Honored One say that all dharmas are without self-nature? Answer: Because of relying on the power of those who are to be transformed, he spoke of the three kinds of selflessness. First, the selflessness of characteristics; second, the selflessness of arising; third, the ultimate selflessness. What is the selflessness of characteristics? It refers to the nature of all dharmas in conventional language. What is the selflessness of arising? It refers to all conditioned things that arise from various causes and conditions, existing due to the power of conditions, not existing naturally. Therefore, it is called the selflessness of arising. What is the ultimate selflessness? It refers to dharmas that are far removed from the characteristics of true meaning. This is said to be without self-nature due to ultimate truth. For example, when a Bhiksu (monk) practicing contemplation generates a false understanding of a large pile of bones, he cannot eliminate it. The aspect of ultimate selflessness constantly and uninterruptedly revolves around this pile of bones. Thus, the ultimate selflessness should be understood. Among these five things, it is not because of the selflessness of characteristics that they are said to be without self-nature. Rather, it is because of the selflessness of arising and the ultimate selflessness that they are said to be without self-nature, as appropriate. Namely, appearance, name, discrimination, and right knowledge are all due to the two kinds of selflessness. The Tathātā is not due to no
自性性說無自性。是故世尊依此密意。于伽他中說如是言。我說一諦更無第二。
問世尊依何密意。說一切法無生無滅本來寂靜自性涅槃。答依相無自性性說如是言。
問世尊依何密意。說一切法等於虛空。答亦依相無自性性說如是言問世尊依何密意。說一切法皆如幻等。答依生無自性性。勝義無自性性說如是言問世尊依何密意。說等隨觀色乃至識有無常耶。答依相無自性性說如是言。何以故。欲說等隨觀常無有故。說等隨觀有無常。問世尊依何密意。說等隨觀色乃至識皆有苦耶。答依生無自性性。及勝義無自性性。說如是言。
問世尊依何密意。說等隨觀即彼皆空。答即依生無自性性。勝義無自性性。諸法由遠離相無自性性。說如是言。如依遠離性說彼為空。依異相性說為無我。當知亦爾。
問世尊依何密意。說色乃至識如理觀故。審思慮故。乃至觀彼非有顯現。答依相無自性性說如是言。
問世尊依何密意。說彼虛偽不實顯現。答依生無自性性及勝義無自性性。說如是言。
問世尊依何密意。說如是言。是故今者應知是處。謂於是中眼永寂滅遠離色想。乃至意永寂滅遠離法想。答都不依于無自性性。說如是言。
問世尊依何密意。說由彼故於一切處遣一切想。帝釋天
【現代漢語翻譯】 現代漢語譯本： 自性（Sva-bhāva）的體性說是沒有自性（niḥsvabhāva）的。因此，世尊（Śākyamuni）依此秘密意圖，在伽他（gāthā）中這樣說：『我說一諦，更無第二。』
問：世尊（Śākyamuni）依據什麼秘密意圖，說一切法無生無滅，本來寂靜，自性涅槃（nirvāṇa）？答：依據相無自性性（lakṣaṇa-niḥsvabhāvatā）說這樣的話。
問：世尊（Śākyamuni）依據什麼秘密意圖，說一切法等於虛空？答：也依據相無自性性（lakṣaṇa-niḥsvabhāvatā）說這樣的話。 問：世尊（Śākyamuni）依據什麼秘密意圖，說一切法皆如幻等？答：依據生無自性性（utpatti-niḥsvabhāvatā）和勝義無自性性（paramārtha-niḥsvabhāvatā）說這樣的話。 問：世尊（Śākyamuni）依據什麼秘密意圖，說等隨觀色（rūpa）乃至識（vijñāna）有無常耶？答：依據相無自性性（lakṣaṇa-niḥsvabhāvatā）說這樣的話。為什麼呢？因為想要說等隨觀是常是不可能的，所以說等隨觀是有無常的。 問：世尊（Śākyamuni）依據什麼秘密意圖，說等隨觀色（rūpa）乃至識（vijñāna）皆有苦耶？答：依據生無自性性（utpatti-niḥsvabhāvatā）及勝義無自性性（paramārtha-niḥsvabhāvatā）說這樣的話。
問：世尊（Śākyamuni）依據什麼秘密意圖，說等隨觀即彼皆空？答：即依據生無自性性（utpatti-niḥsvabhāvatā）、勝義無自性性（paramārtha-niḥsvabhāvatā），諸法由遠離相無自性性（lakṣaṇa-niḥsvabhāvatā）說這樣的話。如依遠離性說彼為空，依異相性說為無我，應當知道也是這樣。
問：世尊（Śākyamuni）依據什麼秘密意圖，說色（rūpa）乃至識（vijñāna）如理觀故，審思慮故，乃至觀彼非有顯現？答：依據相無自性性（lakṣaṇa-niḥsvabhāvatā）說這樣的話。
問：世尊（Śākyamuni）依據什麼秘密意圖，說彼虛偽不實顯現？答：依據生無自性性（utpatti-niḥsvabhāvatā）及勝義無自性性（paramārtha-niḥsvabhāvatā）說這樣的話。
問：世尊（Śākyamuni）依據什麼秘密意圖，說這樣的話：『是故今者應知是處，謂於是中眼（cakṣu）永寂滅遠離色想（rūpa-saṃjñā），乃至意（manas）永寂滅遠離法想（dharma-saṃjñā）』？答：都不依于無自性性（niḥsvabhāvatā）說這樣的話。
問：世尊（Śākyamuni）依據什麼秘密意圖，說由彼故於一切處遣一切想？帝釋天（Śakra）
【English Translation】 English version: The nature of intrinsic existence (Sva-bhāva) is said to be without intrinsic existence (niḥsvabhāva). Therefore, the World-Honored One (Śākyamuni), relying on this secret intention, said in the gāthā (gāthā) thus: 'I speak of one truth, there is no second.'
Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say that all dharmas are without arising or ceasing, originally tranquil, and of the nature of nirvāṇa (nirvāṇa)? Answer: Relying on the characteristic non-intrinsic existence (lakṣaṇa-niḥsvabhāvatā), he spoke thus.
Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say that all dharmas are equal to space? Answer: Also relying on the characteristic non-intrinsic existence (lakṣaṇa-niḥsvabhāvatā), he spoke thus. Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say that all dharmas are like illusions, etc.? Answer: Relying on the arising non-intrinsic existence (utpatti-niḥsvabhāvatā) and the ultimate non-intrinsic existence (paramārtha-niḥsvabhāvatā), he spoke thus. Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say that contemplating form (rūpa) and so on, up to consciousness (vijñāna), is impermanent? Answer: Relying on the characteristic non-intrinsic existence (lakṣaṇa-niḥsvabhāvatā), he spoke thus. Why? Because it is impossible to say that contemplating is permanent, therefore it is said that contemplating is impermanent. Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say that contemplating form (rūpa) and so on, up to consciousness (vijñāna), is suffering? Answer: Relying on the arising non-intrinsic existence (utpatti-niḥsvabhāvatā) and the ultimate non-intrinsic existence (paramārtha-niḥsvabhāvatā), he spoke thus.
Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say that contemplating is empty? Answer: Relying on the arising non-intrinsic existence (utpatti-niḥsvabhāvatā), the ultimate non-intrinsic existence (paramārtha-niḥsvabhāvatā), and the fact that dharmas are spoken of as being without intrinsic existence due to being apart from characteristics (lakṣaṇa-niḥsvabhāvatā). Just as emptiness is spoken of based on being apart from nature, and non-self is spoken of based on differing characteristics, know that it is the same.
Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say that form (rūpa) and so on, up to consciousness (vijñāna), when viewed properly and contemplated carefully, are seen as non-existent? Answer: Relying on the characteristic non-intrinsic existence (lakṣaṇa-niḥsvabhāvatā), he spoke thus.
Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say that they appear falsely and unreal? Answer: Relying on the arising non-intrinsic existence (utpatti-niḥsvabhāvatā) and the ultimate non-intrinsic existence (paramārtha-niḥsvabhāvatā), he spoke thus.
Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say thus: 'Therefore, now one should know this place, namely, that in this place the eye (cakṣu) is eternally extinguished, being apart from the perception of form (rūpa-saṃjñā), and so on, up to the mind (manas) being eternally extinguished, being apart from the perception of dharma (dharma-saṃjñā)'? Answer: Not relying on non-intrinsic existence (niḥsvabhāvatā) at all, he spoke thus.
Question: Relying on what secret intention did the World-Honored One (Śākyamuni) say that because of that, all thoughts should be abandoned everywhere? Śakra (Śakra)
等亦不能知。彼依何處而起靜慮。答都不依于無自性性說如是言。
問世尊依何密意。說能隨順喜憂舍處眼所識色。乃至意所識法中無諦無實無無顛倒無不顛倒。復說有聖出世間諦。答依於一切無自性性。或不依于無自性性說如是言。
問世尊依何密意。說靜慮者靜慮境界。諸佛諸佛境界皆不可思議。答依於一切無自性性。或不依于無自性性。說如是言問如是五事。何緣最初建立其相。乃至最後建立正智。答若無其事施設於名。不應道理。故此次第施設於名。由此名故施設自性。施設差別。故此次第施設分別。由分別故。或分別相。或分別名。或俱分別。由此三法顯雜染品。次第圓滿。從此乃容修清凈品。謂即觀彼所有雜染諸法真如。由正智故能正觀察。能得清凈。由此二種顯清凈品次第圓滿。是故顯示如是次第。
如是于真實義分中。已說事抉擇。若欲了知真實義者。於三自性復應修觀。嗢拖南曰。
總舉別分別 緣差別依止 亦微細執著 如名等執性
云何名為三種自性。一遍計所執自性。二依他起自性。三圓成實自性。云何遍計所執自性。謂隨言說依假名言建立自性。云何依他起自性。謂從眾緣所生自性。云何圓成實自性。謂諸法真如。聖智所行。聖智境界。聖智所緣。乃
【現代漢語翻譯】 現代漢語譯本：他們也不能知道。他們依靠什麼而生起靜慮（Dhyana，禪定）？回答是：完全不依賴於無自性性（nihsvabhavata，無自性）而說這樣的話。
問：世尊（Bhagavan，佛）依據什麼秘密意圖，說能夠隨順喜、憂、舍處，眼所識色（rupa，色），乃至意所識法（dharma，法）中，沒有真諦（satya，真理），沒有真實（tathata，如實），沒有顛倒（viparyasa，顛倒），沒有不顛倒？又說有聖出世間諦（arya-lokottara-satya，聖者的超越世間真理）？答：依據於一切無自性性，或不依賴於無自性性而說這樣的話。
問：世尊依據什麼秘密意圖，說靜慮者（Dhyani，禪定者）的靜慮境界（Dhyana-visaya，禪定境界），諸佛（Buddha，覺者）的諸佛境界（Buddha-visaya，佛的境界）都不可思議？答：依據於一切無自性性，或不依賴於無自性性，說這樣的話。問：像這樣五件事，什麼緣故最初建立它的相（lakshana，相），乃至最後建立正智（samyag-jnana，正智）？答：如果沒有那件事，而施設名稱，是不應道理的。所以按此次第施設名稱。由於這名稱的緣故，施設自性（svabhava，自性），施設差別（visesa，差別）。所以按此次第施設分別（vikalpa，分別）。由分別的緣故，或分別相，或分別名，或俱分別。由此三種法，顯示雜染品次第圓滿。從此才容許修清凈品，就是觀察那些所有雜染諸法的真如（tathata，真如）。由正智的緣故，能正確觀察，能得清凈。由此二種，顯示清凈品次第圓滿。所以顯示這樣的次第。
像這樣，在真實義分中，已經說了事抉擇。如果想要了解真實義的人，對於三種自性，又應當修觀。偈頌說：
總舉別分別，緣差別依止，亦微細執著，如名等執性。
什麼叫做三種自性？一是遍計所執自性（parikalpita-svabhava，遍計所執性），二是依他起自性（paratantra-svabhava，依他起性），三是圓成實自性（parinispanna-svabhava，圓成實性）。什麼叫做遍計所執自性？就是隨順言說，依靠假名言建立自性。什麼叫做依他起自性？就是從眾多因緣所生的自性。什麼叫做圓成實自性？就是諸法的真如，聖智所行，聖智境界，聖智所緣。
【English Translation】 English version: They also cannot know. Upon what do they rely to arise in meditative concentration (Dhyana)? The answer is: They do not rely at all on intrinsic non-existence (nihsvabhavata) when speaking in this way.
Question: Upon what hidden intention did the World-Honored One (Bhagavan) say that in the colors (rupa) cognized by the eye, which accord with pleasure, sorrow, and equanimity, and even in the phenomena (dharma) cognized by the mind, there is no truth (satya), no reality (tathata), no inversion (viparyasa), and no non-inversion? And further, that there is a noble, transcendent truth (arya-lokottara-satya)? Answer: Relying on the intrinsic non-existence of all things, or not relying on intrinsic non-existence, he spoke in this way.
Question: Upon what hidden intention did the World-Honored One say that the meditative concentration realm (Dhyana-visaya) of those in meditative concentration (Dhyani), and the Buddha-realm (Buddha-visaya) of all Buddhas (Buddha), are inconceivable? Answer: Relying on the intrinsic non-existence of all things, or not relying on intrinsic non-existence, he spoke in this way. Question: Regarding these five matters, what is the reason that the characteristic (lakshana) of the first is established first, and correct knowledge (samyag-jnana) is established last? Answer: If there were no such thing, it would be unreasonable to apply a name to it. Therefore, names are applied in this order. Because of these names, intrinsic nature (svabhava) and distinctions (visesa) are established. Therefore, discriminations (vikalpa) are established in this order. Because of discrimination, either the aspect of discrimination, or the name of discrimination, or both are discriminated. By these three dharmas, the impure category is shown to be complete in sequence. Only from this is it possible to cultivate the pure category, which is to contemplate the suchness (tathata) of all those impure dharmas. Because of correct knowledge, one can correctly observe and attain purity. By these two, the pure category is shown to be complete in sequence. Therefore, this order is shown.
Thus, in the section on the meaning of reality, the ascertainment of things has been explained. If one wishes to understand the meaning of reality, one should also cultivate contemplation on the three intrinsic natures. The summary verse says:
General statement, specific distinctions, conditions, differences, reliance, also subtle clinging, like clinging to names and so on.
What are the three intrinsic natures? First, the completely imputed intrinsic nature (parikalpita-svabhava); second, the dependently arisen intrinsic nature (paratantra-svabhava); third, the perfectly established intrinsic nature (parinispanna-svabhava). What is the completely imputed intrinsic nature? It is the intrinsic nature established according to speech, relying on provisional names. What is the dependently arisen intrinsic nature? It is the intrinsic nature that arises from various conditions. What is the perfectly established intrinsic nature? It is the suchness of all dharmas, the activity of noble wisdom, the realm of noble wisdom, the object of noble wisdom.
至能令證得清凈。能令解脫一切相縛及粗重縛。亦令引發一切功德。問遍計所執自性緣何應知。答緣于相名相屬應知。問依他起自性緣何應知。答緣遍計所執自性執應知。問圓成實自性緣何應知。答緣遍計所執自性于依他起自性中畢竟不實應知。世尊于余經中說緣不執著遍計所執自性應知此性者。依得清凈說。不依相說。今此義中當知依相說。問遍計所執自性有幾種。答略有五種。一遍計義自性。二遍計名自性。三遍計雜染自性。四遍計清凈自性。五遍計非雜染清凈自性。云何遍計義自性。謂有四種。一遍計自相。二遍計差別相。三遍計所取相。四遍計能取相。遍計自相者。謂遍計此事是色自性。乃至此事是識自性。此事是眼自性。乃至此事是法自性。遍計差別相者。謂遍計此色是可意。此色是不可意。此色是非可意非不可意。此色是有見。此色是無見。此色是有對。此色是無對。此色是有漏。此色是無漏。此色是有為。此色是無為。如是等類差別道理。遍計此色所有差別。如色如是余蘊一切處等當知亦爾。遍計所取相者。謂遍計此色是眼所取。此是耳鼻舌身意所取。又復遍計此受想行識是欲界意所取。此是色界意所取。此是無色界意所取。此是不繫意所取。遍計能取相者。謂遍計此色是色能取。此色是聲香味觸能取
【現代漢語翻譯】 現代漢語譯本 至能使人證得清凈，能使人解脫一切表相的束縛以及粗重的煩惱束縛，也能引發一切功德。問：遍計所執自性（Parikalpita-svabhāva，完全由概念虛構的自性）應當認知為緣于什麼？答：應當認知為緣于表相和名稱的相互關聯。問：依他起自性（Paratantra-svabhāva，依賴其他條件而生起的自性）應當認知為緣于什麼？答：應當認知為緣于對遍計所執自性的執著。問：圓成實自性（Pariniṣpanna-svabhāva，通過如實修行而成就的真實自性）應當認知為緣于什麼？答：應當認知為緣于遍計所執自性在依他起自性中畢竟是不真實的。世尊在其他經典中說，應當認知這種自性是緣于不執著遍計所執自性。這是依據獲得清凈來說的，不是依據表相來說的。現在在這個意義中，應當知道是依據表相來說的。問：遍計所執自性有幾種？答：略有五種。一是遍計義自性，二是遍計名自性，三是遍計雜染自性，四是遍計清凈自性，五是遍計非雜染清凈自性。什麼是遍計義自性？有四種。一是遍計自相，二是遍計差別相，三是遍計所取相，四是遍計能取相。遍計自相是指，遍計這件事是色（Rūpa，物質）的自性，乃至這件事是識（Vijñāna，意識）的自性，這件事是眼（Cakṣu，視覺器官）的自性，乃至這件事是法（Dharma，事物、法則）的自性。遍計差別相是指，遍計這個色是可意的，這個色是不可意的，這個色是非可意非不可意的，這個色是有見的，這個色是無見的，這個色是有對的，這個色是無對的，這個色是有漏的，這個色是無漏的，這個色是有為的，這個色是無為的。像這樣等類的差別道理，遍計這個色所有差別。如色這樣，其餘蘊（Skandha，五蘊，即色、受、想、行、識）一切處等，應當知道也是這樣。遍計所取相是指，遍計這個色是眼所取的，這個是耳（Śrotra，聽覺器官）、鼻（Ghrāṇa，嗅覺器官）、舌（Jihvā，味覺器官）、身（Kāya，觸覺器官）、意（Manas，意識）所取的。又遍計這個受（Vedanā，感受）、想（Saṃjñā，概念）、行（Saṃskāra，意志）、識是欲界意所取的，這是色界意所取的，這是無色界意所取的，這是不繫意所取的。遍計能取相是指，遍計這個色是色能取，這個色是聲（Śabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparśa，觸感）能取。
【English Translation】 English version It can enable one to attain purity, liberate one from all attachments to appearances and the bonds of coarse afflictions, and also give rise to all merits. Question: What should the Parikalpita-svabhāva (the completely conceptualized nature) be known to be conditioned by? Answer: It should be known to be conditioned by the association of appearances and names. Question: What should the Paratantra-svabhāva (the dependently arisen nature) be known to be conditioned by? Answer: It should be known to be conditioned by the attachment to the Parikalpita-svabhāva. Question: What should the Pariniṣpanna-svabhāva (the perfectly accomplished nature) be known to be conditioned by? Answer: It should be known to be conditioned by the fact that the Parikalpita-svabhāva is ultimately unreal in the Paratantra-svabhāva. The World-Honored One said in other sutras that this nature should be known to be conditioned by non-attachment to the Parikalpita-svabhāva. This is spoken in terms of attaining purity, not in terms of appearances. Now, in this meaning, it should be known that it is spoken in terms of appearances. Question: How many kinds of Parikalpita-svabhāva are there? Answer: Briefly, there are five kinds. First, the Parikalpita nature of meaning; second, the Parikalpita nature of name; third, the Parikalpita nature of defilement; fourth, the Parikalpita nature of purity; and fifth, the Parikalpita nature of non-defilement and non-purity. What is the Parikalpita nature of meaning? There are four kinds. First, the Parikalpita self-aspect; second, the Parikalpita differentiated aspect; third, the Parikalpita aspect of what is apprehended; and fourth, the Parikalpita aspect of what apprehends. The Parikalpita self-aspect refers to the conceptualization that 'this thing is the nature of Rūpa (form),' and so on, 'this thing is the nature of Vijñāna (consciousness),' 'this thing is the nature of Cakṣu (eye),' and so on, 'this thing is the nature of Dharma (phenomenon).' The Parikalpita differentiated aspect refers to the conceptualization that 'this Rūpa is desirable,' 'this Rūpa is undesirable,' 'this Rūpa is neither desirable nor undesirable,' 'this Rūpa is visible,' 'this Rūpa is invisible,' 'this Rūpa is with resistance,' 'this Rūpa is without resistance,' 'this Rūpa is with outflows,' 'this Rūpa is without outflows,' 'this Rūpa is conditioned,' 'this Rūpa is unconditioned.' Such are the kinds of differentiated principles, conceptualizing all the differentiations of this Rūpa. Just as with Rūpa, it should be understood that it is the same for the remaining Skandhas (aggregates), all places, and so on. The Parikalpita aspect of what is apprehended refers to the conceptualization that 'this Rūpa is apprehended by the eye,' 'this is apprehended by the ear (Śrotra), nose (Ghrāṇa), tongue (Jihvā), body (Kāya), and mind (Manas).' Furthermore, it is conceptualized that 'this Vedanā (feeling), Saṃjñā (perception), Saṃskāra (volition), and Vijñāna are apprehended by the mind of the desire realm,' 'this is apprehended by the mind of the form realm,' 'this is apprehended by the mind of the formless realm,' 'this is apprehended by the unconditioned mind.' The Parikalpita aspect of what apprehends refers to the conceptualization that 'this Rūpa is what Rūpa apprehends,' 'this Rūpa is what Śabda (sound), Gandha (smell), Rasa (taste), and Sparśa (touch) apprehend.'
。又復遍計此受想行識是色能取。此是聲香味觸法能取。
云何遍計名自性。謂有二種。一無差別。二有差別。無差別者。謂遍計一切一切法所有名。有差別者。謂遍計此名為色。此名為受。此名為想。此名為行。此名為識。如是等類無量無數差別法中各各別名。
云何遍計雜染自性。謂遍計此色有貪有瞋有癡。不能遠離貪瞋癡系。又與信等一切善法而不相應。又復遍計此受此想此行此識。有貪有瞋有癡。不能遠離貪瞋癡系。又與信等一切善法而不相應。
云何遍計清凈自性。謂與上相違當知其相。云何遍計非雜染清凈自性。謂遍計此色是所取。此是能取。此受想行識是所取。此是能取。又於一切無記法中遍計所有無記諸法。複次遍計所執自性當知復有五種。一依名遍計義自性。二依義遍計名自性。三依名遍計名自性。四依義遍計義自性。五依二遍計二自性。
云何依名遍計義自性。謂遍計此色事名有色實性。此受想行識事名有受想行識實性。云何依義遍計名自性。謂遍計此事名色或不名色。此事名受想行識。或不名受想行識。云何依名遍計名自性。謂不了色事。分別色名而起遍計。不了受想行識事。分別受想行識名而起遍計。
云何依義遍計義自性。謂不了色名。由不了名分別色事
【現代漢語翻譯】 現代漢語譯本：此外，又普遍計度這些受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）是色（rūpa，色蘊）的能取。這是聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸覺）、法（dharma，事物）的能取。
什麼叫做遍計名自性？有二種：一、無差別；二、有差別。無差別的是，普遍計度一切一切法的所有名稱。有差別的是，普遍計度這個名稱是色，這個名稱是受，這個名稱是想，這個名稱是行，這個名稱是識。像這樣等類的無量無數差別法中，各個不同的名稱。
什麼叫做遍計雜染自性？是普遍計度這個色有貪（rāga，貪慾）、有瞋（dveṣa，嗔恨）、有癡（moha，愚癡），不能夠遠離貪瞋癡的繫縛。又與信（śrāddha，信仰）等一切善法而不相應。又普遍計度這個受、這個想、這個行、這個識，有貪有瞋有癡，不能夠遠離貪瞋癡的繫縛。又與信等一切善法而不相應。
什麼叫做遍計清凈自性？是與上面所說的雜染自性相反，應當知道它的相狀。什麼叫做遍計非雜染清凈自性？是普遍計度這個色是所取，這個是能取。這個受想行識是所取，這個是能取。又於一切無記法（avyākṛta，非善非惡）中，普遍計度所有無記的諸法。更進一步說，普遍計度的所執自性，應當知道還有五種：一、依名遍計義自性；二、依義遍計名自性；三、依名遍計名自性；四、依義遍計義自性；五、依二遍計二自性。
什麼叫做依名遍計義自性？是普遍計度這個色事（rūpa-vastu，色法之事物）的名有色的真實自性。這個受想行識事的名有受想行識的真實自性。什麼叫做依義遍計名自性？是普遍計度這件事名色或者不名色。這件事名受想行識，或者不名受想行識。什麼叫做依名遍計名自性？是不瞭解色事，分別色名而生起遍計。不瞭解受想行識事，分別受想行識名而生起遍計。
什麼叫做依義遍計義自性？是不瞭解色名，由於不瞭解名稱而分別色事。
【English Translation】 English version: Furthermore, one pervasively conceives that these feelings (vedanā), perceptions (saṃjñā), volitions (saṃskāra), and consciousness (vijñāna) are the 'grasper' of form (rūpa). This is the 'grasper' of sound (śabda), smell (gandha), taste (rasa), touch (sparśa), and mental objects (dharma).
What is the nature of 'name' in pervasive conception? There are two types: one, undifferentiated; two, differentiated. The undifferentiated is the pervasive conception of all the names of all things. The differentiated is the pervasive conception that 'this name is form,' 'this name is feeling,' 'this name is perception,' 'this name is volition,' 'this name is consciousness.' Thus, in these kinds of immeasurable and countless differentiated things, each has its own distinct name.
What is the nature of 'defilement' in pervasive conception? It is the pervasive conception that this form has greed (rāga), hatred (dveṣa), and delusion (moha), and cannot be separated from the bondage of greed, hatred, and delusion. Furthermore, it is not in accordance with faith (śrāddha) and all other wholesome qualities. Furthermore, one pervasively conceives that this feeling, this perception, this volition, this consciousness has greed, hatred, and delusion, and cannot be separated from the bondage of greed, hatred, and delusion. Furthermore, it is not in accordance with faith and all other wholesome qualities.
What is the nature of 'purity' in pervasive conception? It is the opposite of the above-mentioned defiled nature; one should understand its characteristics. What is the nature of 'neither defiled nor pure' in pervasive conception? It is the pervasive conception that this form is the 'grasped,' and this is the 'grasper.' This feeling, perception, volition, and consciousness are the 'grasped,' and this is the 'grasper.' Furthermore, in all neutral (avyākṛta) phenomena, one pervasively conceives all neutral phenomena. Moreover, one should know that the nature of what is pervasively conceived has five types: one, the nature of meaning pervasively conceived based on name; two, the nature of name pervasively conceived based on meaning; three, the nature of name pervasively conceived based on name; four, the nature of meaning pervasively conceived based on meaning; five, the nature of both pervasively conceived based on both.
What is the nature of meaning pervasively conceived based on name? It is the pervasive conception that the name of this form-matter (rūpa-vastu) has the real nature of form. The name of this feeling, perception, volition, and consciousness-matter has the real nature of feeling, perception, volition, and consciousness. What is the nature of name pervasively conceived based on meaning? It is the pervasive conception that this thing is named 'form' or not named 'form.' This thing is named 'feeling, perception, volition, and consciousness,' or not named 'feeling, perception, volition, and consciousness.' What is the nature of name pervasively conceived based on name? It is not understanding the form-matter, but discriminating the name of form and giving rise to pervasive conception. It is not understanding the feeling, perception, volition, and consciousness-matter, but discriminating the name of feeling, perception, volition, and consciousness and giving rise to pervasive conception.
What is the nature of meaning pervasively conceived based on meaning? It is not understanding the name of form, and because of not understanding the name, discriminating the form-matter.
而起遍計。不了受想行識名。由不了名分別受想行識事而起遍計。
云何依二遍計二自性。謂遍計此事是色自性名之為色。此事是受想行識自性名受想行識。
複次遍計所執自性執當知略有二種。一加行執。二名施設執。加行執當知復有五種。一貪愛加行故。二瞋恚加行故。三合會加行故。四別離加行故。五舍隨與加行故。名施設執當知復有二種。一非文字所作。二文字所作。非文字所作者。謂執此為何物。云何此物。此物是何。此物云何。文字所作者。謂執此為此物。此物如是或色。乃至或識或有為。或無為。或常或無常。或善或不善。或無記如是等。複次微細執著當知五種。一于無常常執。二于苦樂執。三于不凈凈執。四于無我我執。五于諸相中遍計所執自性執。複次由五因緣。當知愚夫如名如言于所詮事執有自性。所以者何。謂因問言。此事用何以為自性。答言此事是色自性非是色名。或答言。此事是受想行識自性非受想行識名。複次獨處空閑。精勤觀察諸法自相共相。尋思此事是色相非色名。或尋思此事是受想行識相非受想行識名。複次於此色事尋求色相。不能得時便生不樂。非求色名不能得時。或於此受想行識事。尋求受想行識相。不能得時便生不樂。非求受想行識名不能得時。複次語于名轉
【現代漢語翻譯】 由於生起普遍的計度，不了知受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）的名稱。由於不了知名稱，而分別受、想、行、識的事物，從而生起普遍的計度。
什麼是依於二種普遍計度和二種自性？就是普遍計度這件事物是色的自性，就稱之為色。這件事物是受、想、行、識的自性，就稱之為受、想、行、識。
再者，應當知道，遍計所執自性（parikalpita-svabhāva，遍計所執自性）的執著略有二種：一是加行執，二是名施設執。應當知道，加行執又有五種：一是由於貪愛的加行，二是由於瞋恚的加行，三是由於合會的加行，四是由於別離的加行，五是由於捨棄隨順和給予的加行。應當知道，名施設執又有二種：一是非文字所作，二是文字所作。非文字所作者，就是執著『這是什麼東西？』、『這東西是怎樣的？』、『這東西是什麼？』、『這東西怎麼樣？』。文字所作者，就是執著『這是這個東西』，『這東西是這樣的』，或者是色，乃至或者是識，或者是有為（saṃskṛta，有為法），或者是無為（asaṃskṛta，無為法），或者是常（nitya，常），或者是無常（anitya，無常），或者是善（kuśala，善），或者是不善（akuśala，不善），或者是無記（avyākṛta，無記）等等。再者，應當知道，微細的執著有五種：一是在無常中執著為常，二是在苦中執著為樂，三是在不凈中執著為凈，四在無我中執著為我，五是在諸相中遍計所執自性執。
再者，由於五種因緣，應當知道，愚夫如名稱如言語，對於所詮釋的事物執著有自性。為什麼呢？因為因問說：『這件事物用什麼作為自性？』回答說：『這件事物是色的自性，不是色的名稱。』或者回答說：『這件事物是受、想、行、識的自性，不是受、想、行、識的名稱。』再者，獨自處於空閑之處，精勤地觀察諸法的自相和共相，尋思『這件事物是色相，不是色名』，或者尋思『這件事物是受、想、行、識相，不是受、想、行、識名』。再者，對於這個色事尋求色相，不能得到時便產生不快樂，而不是尋求色名不能得到時。或者對於這個受、想、行、識事，尋求受、想、行、識相，不能得到時便產生不快樂，而不是尋求受、想、行、識名不能得到時。再者，言語隨著名稱而轉變。
【English Translation】 Because of arising pervasive calculation (parikalpana), they do not understand the names of feeling (vedanā), conception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). Because of not understanding the names, they discriminate the things of feeling, conception, volition, and consciousness, and thus arise pervasive calculation.
What is it that relies on the two pervasive calculations and the two self-natures? It is the pervasive calculation that this thing is the self-nature of form (rūpa), and it is called form. This thing is the self-nature of feeling, conception, volition, and consciousness, and it is called feeling, conception, volition, and consciousness.
Furthermore, it should be known that the attachment to the self-nature of what is grasped by pervasive calculation (parikalpita-svabhāva) is roughly of two kinds: one is the exertion attachment, and the other is the name-establishment attachment. It should be known that the exertion attachment is again of five kinds: first, because of the exertion of craving; second, because of the exertion of hatred; third, because of the exertion of assembly; fourth, because of the exertion of separation; fifth, because of the exertion of abandoning, following, and giving. It should be known that the name-establishment attachment is again of two kinds: one is not made by words, and the other is made by words. That which is not made by words is the attachment 'What is this thing?', 'How is this thing?', 'What is this thing?', 'How is this thing?'. That which is made by words is the attachment 'This is this thing', 'This thing is like this', either form, or even consciousness, either conditioned (saṃskṛta), or unconditioned (asaṃskṛta), either permanent (nitya), or impermanent (anitya), either wholesome (kuśala), or unwholesome (akuśala), or neutral (avyākṛta), and so on. Furthermore, it should be known that subtle attachments are of five kinds: first, attachment to permanence in impermanence; second, attachment to pleasure in suffering; third, attachment to purity in impurity; fourth, attachment to self in non-self; fifth, attachment to the self-nature grasped by pervasive calculation in all characteristics.
Furthermore, because of five causes, it should be known that foolish people, according to names and according to words, are attached to the things that are explained as having self-nature. Why is that? Because when asked, 'What is the self-nature of this thing?', they answer, 'This thing is the self-nature of form, not the name of form.' Or they answer, 'This thing is the self-nature of feeling, conception, volition, and consciousness, not the name of feeling, conception, volition, and consciousness.' Furthermore, dwelling alone in a secluded place, diligently observing the individual and common characteristics of all things, they contemplate 'This thing is the characteristic of form, not the name of form', or they contemplate 'This thing is the characteristic of feeling, conception, volition, and consciousness, not the name of feeling, conception, volition, and consciousness.' Furthermore, when seeking the characteristic of form in this thing of form, they become unhappy when they cannot obtain it, but not when seeking the name of form and not obtaining it. Or when seeking the characteristic of feeling, conception, volition, and consciousness in this thing of feeling, conception, volition, and consciousness, they become unhappy when they cannot obtain it, but not when seeking the name of feeling, conception, volition, and consciousness and not obtaining it. Furthermore, speech changes according to names.
。名于義轉。此中若名能顯自相義。非此能顯差別相義。非此能顯所取相義。非此能顯能取相義。或名乃至能顯能取相義。非此能顯乃至自相義。若即彼名于自相義轉。亦于乃至能取相義轉者。此余諸名各別行解隨義而轉應不可得。此不應理。如是復于各別義轉所有名中。若名于自相義轉。乃至若名于能取相義轉。此名為于有義轉耶。為于無義轉耶。于有義轉且不應理。此不應理。如前觀五事中已辯。若於無義轉者。是則此名于無相義轉。其理便至。若於無相義轉此非有義。但能顯示自所增益。若取增益即是執著。是故如名如言于所詮事執著自性。道理成就。
複次一切愚夫于諸相中名言所縛故。當知如名如言于所詮事妄執自性。問何緣故知于諸相中名言所縛。答由理教故。云何由理。謂若離名言于諸事中喜樂不可得故。若名言俱于諸事中喜樂可得故。是一道理。又復展轉相依而生。何以故。事為依止名言得生。名言為依事可得生故。謂諸世間要依有事方得生起名言分別。非於無事起此分別。如是當知事為依止名言得生。如靜慮者內靜慮時。如如意名言作意思惟。如是如是有所知事。同分影像生起方便運轉現在前故。如是當知名言為依事可得生。又于名言修對治時。若安置心於無相界。一切諸相皆不現前。若不
【現代漢語翻譯】 現代漢語譯本：
名依隨意義而轉變。如果某個名稱能夠顯現自身的體相意義，那麼它就不能顯現差別體相意義；如果它不能顯現所取體相意義，那麼它就不能顯現能取體相意義；或者說，某個名稱乃至能夠顯現能取體相意義，那麼它就不能顯現乃至自身的體相意義。如果這個名稱在自身的體相意義上轉變，也在乃至能取體相意義上轉變，那麼其餘的名稱各自按照理解隨意義而轉變，就應該是不可得的。這不合道理。像這樣，在各自意義上轉變的所有名稱中，如果某個名稱在自身的體相意義上轉變，乃至如果某個名稱在能取體相意義上轉變，這個名稱是在有意義上轉變呢？還是在無意義上轉變呢？如果說是在有意義上轉變，那是不合道理的。這不合道理，就像前面觀察五事（五蘊：色、受、想、行、識）時已經辨析過的那樣。如果說是在無意義上轉變，那麼這個名稱就是在無體相意義上轉變，道理就說得通了。如果在無體相意義上轉變，那麼它就不是有意義，而只能顯示自己所增益的東西。如果取著增益，那就是執著。因此，像名稱和言語一樣，對於所詮釋的事物執著于自性，這個道理是成立的。
再者，一切愚夫都被各種體相中的名稱和言語所束縛，所以應當知道，像名稱和言語一樣，對於所詮釋的事物虛妄地執著于自性。問：根據什麼知道（眾生）被各種體相中的名稱和言語所束縛呢？答：根據道理和教證。什麼叫做根據道理呢？就是說，如果離開名稱和言語，對於諸事中的喜樂就不可得；如果和名稱言語一起，對於諸事中的喜樂就可以得到。這是一個道理。而且，（名和事）是輾轉互相依賴而生的。為什麼呢？因為事物是名言生起的依止，名言是事物得以生起的依止。也就是說，世間人一定要依靠有事物，才能生起名言分別，而不是在沒有事物的情況下生起這種分別。所以應當知道，事物是名言生起的依止。就像禪定者在內在禪定時，像如意寶（能隨意滿足願望的寶物）一樣，作意思維名言，像這樣，像這樣有所知的事物，同分影像生起的方便運轉現在前。所以應當知道，名言是事物得以生起的依止。而且，在修習名言的對治時，如果將心安住在無相界，一切諸相都不會現前。如果不 English version:
Names change according to the meaning. If a name can manifest the meaning of its own characteristic (svalaksana), then it cannot manifest the meaning of a differentiated characteristic (visesalaksana); if it cannot manifest the meaning of the object to be grasped (grahyalaksana), then it cannot manifest the meaning of the grasper (grahakalaksana); or, if a name can even manifest the meaning of the grasper, then it cannot manifest even the meaning of its own characteristic. If that name changes in the meaning of its own characteristic, and also changes in even the meaning of the grasper, then the other names, each changing according to understanding and meaning, should be unobtainable. This is unreasonable. Thus, among all the names that change in their respective meanings, if a name changes in the meaning of its own characteristic, or even if a name changes in the meaning of the grasper, does this name change in a meaningful way or in a meaningless way? If it is said to change in a meaningful way, that is unreasonable. This is unreasonable, as has been discussed in the previous examination of the five aggregates (skandhas: rupa, vedana, samjna, samskara, vijnana). If it is said to change in a meaningless way, then this name changes in a characteristic-less meaning, which makes sense. If it changes in a characteristic-less meaning, then it is not meaningful, but can only show what it has added. If one clings to the addition, that is attachment. Therefore, like names and words, clinging to the self-nature of the things they signify, this principle is established.
Furthermore, all ignorant people are bound by names and words in various characteristics, so it should be known that, like names and words, they falsely cling to the self-nature of the things they signify. Question: How do we know that (beings) are bound by names and words in various characteristics? Answer: Because of reason and scriptural authority. What is meant by reason? It means that if one is separated from names and words, joy and pleasure in things are unobtainable; if one is together with names and words, joy and pleasure in things can be obtained. This is one reason. Moreover, (name and thing) arise in mutual dependence. Why? Because things are the basis for the arising of names and words, and names and words are the basis for the arising of things. That is, worldly people must rely on things in order to generate name-word discriminations, and not generate such discriminations in the absence of things. Therefore, it should be known that things are the basis for the arising of names and words. Just like a meditator in inner meditation, like a wish-fulfilling jewel (cintamani), contemplates names and words, in this way, the means of the arising and operation of the image of the cognizable thing of the same category is present. Therefore, it should be known that names and words are the basis for the arising of things. Moreover, when practicing the antidote to names and words, if one places the mind in the realm of no-characteristics, all characteristics will not appear. If not
【English Translation】 Names change according to the meaning. If a name can manifest the meaning of its own characteristic (svalaksana), then it cannot manifest the meaning of a differentiated characteristic (visesalaksana); if it cannot manifest the meaning of the object to be grasped (grahyalaksana), then it cannot manifest the meaning of the grasper (grahakalaksana); or, if a name can even manifest the meaning of the grasper, then it cannot manifest even the meaning of its own characteristic. If that name changes in the meaning of its own characteristic, and also changes in even the meaning of the grasper, then the other names, each changing according to understanding and meaning, should be unobtainable. This is unreasonable. Thus, among all the names that change in their respective meanings, if a name changes in the meaning of its own characteristic, or even if a name changes in the meaning of the grasper, does this name change in a meaningful way or in a meaningless way? If it is said to change in a meaningful way, that is unreasonable. This is unreasonable, as has been discussed in the previous examination of the five aggregates (skandhas: rupa, vedana, samjna, samskara, vijnana). If it is said to change in a meaningless way, then this name changes in a characteristic-less meaning, which makes sense. If it changes in a characteristic-less meaning, then it is not meaningful, but can only show what it has added. If one clings to the addition, that is attachment. Therefore, like names and words, clinging to the self-nature of the things they signify, this principle is established. Furthermore, all ignorant people are bound by names and words in various characteristics, so it should be known that, like names and words, they falsely cling to the self-nature of the things they signify. Question: How do we know that (beings) are bound by names and words in various characteristics? Answer: Because of reason and scriptural authority. What is meant by reason? It means that if one is separated from names and words, joy and pleasure in things are unobtainable; if one is together with names and words, joy and pleasure in things can be obtained. This is one reason. Moreover, (name and thing) arise in mutual dependence. Why? Because things are the basis for the arising of names and words, and names and words are the basis for the arising of things. That is, worldly people must rely on things in order to generate name-word discriminations, and not generate such discriminations in the absence of things. Therefore, it should be known that things are the basis for the arising of names and words. Just like a meditator in inner meditation, like a wish-fulfilling jewel (cintamani), contemplates names and words, in this way, the means of the arising and operation of the image of the cognizable thing of the same category is present. Therefore, it should be known that names and words are the basis for the arising of things. Moreover, when practicing the antidote to names and words, if one places the mind in the realm of no-characteristics, all characteristics will not appear. If not
安心於無相界。不隨所欲。便為諸相漂轉其心。由此道理當知于相名言是縛。云何由教。如世尊說。
愚昧思凡夫 于相為言縛 牟尼脫言縛 于相得自在 清凈見行者 安住于真智 于自性無得 不見彼所依 由真智清凈 說彼為真明 二執不相應 故號為無二
又如異生於諸蘊中善知無我。雖觀蘊中所建立我但是假有。非不于彼我執隨轉。由彼隨眠未永斷故。此中道理當知亦爾。
瑜伽師地論卷第七十三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十四
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之三
複次嗢拖南曰。
攝無性知等 密意等所行 通達與隨入 差別依為后
問三種自性相等五法。初自性。五法中幾所攝。答都非所攝。問第二自性幾所攝。答四所攝。問第三自性幾所攝。答一所攝。問若依他起自性亦正智所攝。何故前說依他起自性緣遍計所執自性執應可了知。答彼意唯說依他起自性雜染分非清凈分。若清凈分當知緣彼無執應可了知。
複次三種自性三種無自性性。謂相無自性性。生無自性性。勝義無自性性。由相無自性性故。遍計所執自性說無自性。由生無自
【現代漢語翻譯】 現代漢語譯本：安住于沒有表象的境界，不隨從慾望，就不會被各種表象牽動心念。由此可知，對於表象的執著和言語的束縛是束縛。這是什麼道理呢？就像世尊所說： 『愚昧的凡夫，被表象和言語所束縛；牟尼（Muni，聖人）解脫了言語的束縛，在表象中獲得自在。清凈的修行者，安住在真實的智慧中，對於自性沒有執取，不執著于外在的依靠。通過真實的智慧獲得清凈，這被稱為真正的光明，兩種執著不相應，所以稱為無二。』 又比如，普通的眾生在五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）中，雖然明白沒有『我』的存在，即使觀察到五蘊中所建立的『我』只是虛假的，但仍然會隨之產生『我執』。這是因為他們潛在的煩惱沒有被徹底斷除。這裡的道理也應該這樣理解。 《瑜伽師地論》卷第七十三 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第七十四 彌勒菩薩（Maitreya Bodhisattva）說 三藏法師玄奘（Xuanzang）奉詔翻譯《攝抉擇分中菩薩地之三》 其次，總結如下： 『攝無性知等，密意等所行，通達與隨入，差別依為后。』 問：三種自性（Trisvabhāva，三種自性：遍計所執性、依他起性、圓成實性）和相等五法（五法：相、名、分別、正智、如如）中，最初的自性包含在五法中的哪幾項？答：都不包含。 問：第二種自性包含在幾項中？答：四項。 問：第三種自性包含在幾項中？答：一項。 問：如果依他起自性（Paratantra-svabhāva，依他起性）也包含在正智中，為什麼之前說依他起自性是緣于遍計所執自性（Parikalpita-svabhāva，遍計所執性）的執著，應該可以瞭解？答：那只是說依他起自性中雜染的部分，而不是清凈的部分。如果是清凈的部分，應該知道緣於它沒有執著，是可以瞭解的。 其次，三種自性有三種無自性性（Trinihsvabhavata，三種無自性性）：即相無自性性、生無自性性、勝義無自性性。由於相無自性性，所以說遍計所執自性沒有自性。由於生無自性
【English Translation】 English version: Abiding peacefully in the realm of no-image, not following desires, one's mind will not be swayed by various images. From this principle, it should be known that attachment to images and the bondage of words are fetters. What is the reason for this? As the World Honored One said: 'Foolish ordinary beings are bound by images and words; Munis (Muni, sages) are liberated from the bondage of words and attain freedom in images. Pure practitioners abide in true wisdom, having no attachment to self-nature and not clinging to external reliance. Through true wisdom, purity is attained, which is called true light, and the two attachments are not in accordance, hence it is called non-duality.' Furthermore, just as ordinary beings, in the Skandhas (Skandha, the five aggregates of existence: form, feeling, perception, volition, and consciousness), understand that there is no 'self,' even if they observe that the 'self' established in the Skandhas is only a false existence, they still generate 'self-attachment.' This is because their latent afflictions have not been completely eradicated. The principle here should also be understood in this way. 《Yogācārabhūmi-śāstra》 Volume 73 Taisho Tripitaka Volume 30 No. 1579 《Yogācārabhūmi-śāstra》 《Yogācārabhūmi-śāstra》 Volume 74 Said by Maitreya Bodhisattva (Maitreya Bodhisattva) Translated by Tripitaka Master Xuanzang (Xuanzang) under imperial decree, 《Bodhisattvabhumi in the Section of Compendium of Determinations, Part Three》 Next, the summary is as follows: 'Comprehending non-self-nature, knowing, etc., the conduct of secret intentions, etc., penetrating and entering accordingly, differences rely on what follows.' Question: Among the three self-natures (Trisvabhāva, the three natures: the completely imputed nature, the dependent nature, and the perfected nature) and the five dharmas (five dharmas: appearance, name, discrimination, correct knowledge, and suchness), which of the five dharmas does the initial self-nature include? Answer: It includes none of them. Question: Which of the five does the second self-nature include? Answer: Four. Question: Which of the five does the third self-nature include? Answer: One. Question: If the dependent self-nature (Paratantra-svabhāva, dependent nature) is also included in correct knowledge, why was it previously said that the dependent self-nature is due to attachment to the completely imputed self-nature (Parikalpita-svabhāva, the completely imputed nature), which should be understood? Answer: That only refers to the defiled part of the dependent self-nature, not the pure part. If it is the pure part, it should be known that there is no attachment to it, and it can be understood. Next, the three self-natures have three non-self-natures (Trinihsvabhavata, three non-self-natures): namely, the non-self-nature of appearance, the non-self-nature of arising, and the ultimate non-self-nature. Because of the non-self-nature of appearance, it is said that the completely imputed self-nature has no self-nature. Because of the non-self-nature of arising,
性性故。及勝義無自性性故。依他起自性說無自性。非自然有性故。非清凈所緣性故。唯由勝義無自性性故。圓成實自性說無自性。何以故。由此自性亦是勝義。亦一切法無自性性之所顯故。
問三種自性幾應遍知。答一切。問幾應永斷。答一。問幾應證得。答一。
複次由此三種自性。一切不了義經諸隱密義皆應決了。謂諸如來秘密語言。及諸菩薩隨無量教秘密語言所有要義。皆由如是三種自性。應隨決了。問如經中說無生法忍。云何建立。答由三自性而得建立。謂由遍計所執自性故。立本性無生忍。由依他起自性故。立自然無生忍。由圓成實自性故。立煩惱苦垢無生忍。當知此忍無有退轉。
複次三種解脫門亦由三自性而得建立。謂由遍計所執自性故。立空解脫門。由依他起自性故。立無愿解脫門。由圓成實自性故。立無相解脫門。問遍計所執自性何等智所行。為凡智耶。為聖智耶。答都非智所行。以無相故。問依他起自性何等智所行。答是二智所行。然非出世聖智所行。問圓成實自性何等智所行。答唯聖智所行。
問諸觀行者通達遍計所執自性時。當言行於相耶。當言行於無相耶。答若以世間智而通達時。當言行於相。若以出世智而通達時。當言行於無相。如遍計所執自性。依他起自
【現代漢語翻譯】 現代漢語譯本： 因為性是性的緣故，以及勝義無自性性的緣故，就依他起自性來說是無自性。不是自然而有的緣故，不是清凈所緣的緣故，僅僅由於勝義無自性性的緣故，就圓成實自性來說是無自性。為什麼呢？因為這種自性也是勝義，也是一切法無自性性所顯現的緣故。
問：三種自性應該遍知多少？答：一切。問：應該永遠斷除多少？答：一。問：應該證得多少？答：一。
再者，由於這三種自性，一切不了義的經典中隱藏的意義都應該決斷了知。就是說，諸如來秘密的語言，以及諸菩薩隨著無量教法秘密語言的所有要義，都應該由這三種自性來隨順決斷了知。問：如經典中所說的無生法忍，如何建立？答：由三種自性而得以建立。就是說，由於遍計所執自性（parikalpita-svabhāva）的緣故，建立本性無生忍；由於依他起自性（paratantra-svabhāva）的緣故，建立自然無生忍；由於圓成實自性（parinispanna-svabhāva）的緣故，建立煩惱苦垢無生忍。應當知道這種忍是不會退轉的。
再者，三種解脫門也由三種自性而得以建立。就是說，由於遍計所執自性的緣故，建立空解脫門；由於依他起自性的緣故，建立無愿解脫門；由於圓成實自性的緣故，建立無相解脫門。問：遍計所執自性是什麼樣的智慧所行？是凡夫的智慧嗎？是聖人的智慧嗎？答：都不是智慧所行，因為沒有相的緣故。問：依他起自性是什麼樣的智慧所行？答：是兩種智慧所行，但不是出世聖智所行。問：圓成實自性是什麼樣的智慧所行？答：唯有聖智所行。
問：諸觀行者通達遍計所執自性時，應當說行於相呢？還是應當說行於無相呢？答：如果以世間智而通達時，應當說行於相；如果以出世智而通達時，應當說行於無相。如同遍計所執自性，依他起自
【English Translation】 English version: Because 'nature' is 'nature', and because of the ultimate nature of no-self-nature, it is said that the dependent nature is without self-nature. It is not because it is naturally existent, not because it is a pure object of focus, but solely because of the ultimate nature of no-self-nature, it is said that the perfectly accomplished nature is without self-nature. Why? Because this nature is also ultimate, and also manifested by the nature of no-self-nature of all dharmas.
Question: How many of the three natures should be fully known? Answer: All. Question: How many should be permanently abandoned? Answer: One. Question: How many should be attained? Answer: One.
Furthermore, due to these three natures, all the hidden meanings in the non-definitive sutras should be decisively understood. That is to say, the secret languages of all the Tathagatas, and all the essential meanings of the secret languages of the Bodhisattvas following the immeasurable teachings, should all be decisively understood in accordance with these three natures. Question: As it is said in the sutras about the forbearance of non-origination of dharmas (anutpattika-dharma-ksanti), how is it established? Answer: It is established by the three natures. That is to say, due to the nature of the completely imputed nature (parikalpita-svabhāva), the forbearance of the non-origination of inherent nature is established; due to the nature of the dependent nature (paratantra-svabhāva), the forbearance of the natural non-origination is established; due to the nature of the perfectly accomplished nature (parinispanna-svabhāva), the forbearance of the non-origination of afflictions, suffering, and defilements is established. It should be known that this forbearance does not regress.
Furthermore, the three doors of liberation are also established by the three natures. That is to say, due to the nature of the completely imputed nature, the door of emptiness liberation is established; due to the nature of the dependent nature, the door of wishlessness liberation is established; due to the nature of the perfectly accomplished nature, the door of signlessness liberation is established. Question: What kind of wisdom operates on the completely imputed nature? Is it the wisdom of ordinary beings? Is it the wisdom of sages? Answer: It is not operated on by any wisdom, because it has no sign. Question: What kind of wisdom operates on the dependent nature? Answer: It is operated on by two kinds of wisdom, but not by the supramundane wisdom of sages. Question: What kind of wisdom operates on the perfectly accomplished nature? Answer: Only the wisdom of sages operates on it.
Question: When practitioners of contemplation penetrate the completely imputed nature, should it be said that they are acting on signs or acting on signlessness? Answer: If they penetrate with mundane wisdom, it should be said that they are acting on signs; if they penetrate with supramundane wisdom, it should be said that they are acting on signlessness. Like the completely imputed nature, the dependent nature
性圓成實自性當知亦爾。
問若觀行者如實悟入遍計所執自性時。當言隨入何等自性。答圓成實自性。問若觀行者隨入圓成實自性時。當言除遣何等自性。答依他起自性。問遍計所執自性有幾種。答隨於依他起自性中施設建立自性差別所有份量。即如其量遍計所執自性亦爾。是故當知遍計所執自性無量差別。又于依他起自性中。當知有二種遍計所執自性執。一者隨覺。二者串習習氣隨眠。問依他起自性有幾種。答當知如相品類差別。復有二種依他起自性。一遍計所執自性執所起。二即彼無執所起。問圓成實自性有幾種。答於一切處皆一味故。圓成實自性無有安立品數差別。
問遍計所執自性當言何所依止。答當言依止三事。謂相名分別。問依他起自性當言何所依止。答當言即依遍計所執自性執。及自等流。問圓成實自性當言何所依止。答當言無所安住無所依止。
複次嗢拖南曰。
若無有作業 微細等無體 生執等了知 染苦喻分別
問若無遍計所執自性當有何過。答于依他起自性中。應無名言無名言執。此若無者。應不可知雜染清凈。問若無依他起自性。當有何過。答不由功用。一切雜染皆應非有。此若無者。應無清凈而可了知。問若無圓成實自性。當有何過。答一切清凈品皆
【現代漢語翻譯】 現代漢語譯本： 性圓成實自性，應當知道也是如此。
問：如果觀行者如實地領悟了遍計所執自性（Parikalpita-lakshana，虛妄分別的自性）時，應當說隨順進入了哪種自性？答：圓成實自性（Parinishpanna-lakshana，真實成就的自性）。問：如果觀行者隨順進入圓成實自性時，應當說除去了哪種自性？答：依他起自性（Paratantra-lakshana，依他而起的自性）。問：遍計所執自性有幾種？答：隨著在依他起自性中施設建立的自性差別的所有份量，遍計所執自性的數量也是如此。所以應當知道遍計所執自性有無量的差別。又在依他起自性中，應當知道有兩種遍計所執自性執：一是隨覺（Supratibaddha，當下生起的覺知），二是串習習氣隨眠（Anusaya，長期熏習的潛在影響）。問：依他起自性有幾種？答：應當知道依他起自性有如相品類差別。又有兩種依他起自性：一是遍計所執自性執所生起，二是即彼無執所生起。問：圓成實自性有幾種？答：因為在一切處都是同一體性，所以圓成實自性沒有安立品數差別。
問：遍計所執自性應當說依止於什麼？答：應當說依止於三事，即相（Nimitta，表象）、名（Nama，名稱）、分別（Vikalpa，分別作用）。問：依他起自性應當說依止於什麼？答：應當說即依止於遍計所執自性執，以及自等流（Nisyanda，同類相續）。問：圓成實自性應當說依止於什麼？答：應當說無所安住，無所依止。
複次，總結偈頌說：
若無有作業，微細等無體，生執等了知，染苦喻分別。
問：如果沒有遍計所執自性，當有什麼過失？答：在依他起自性中，應該沒有名言（Samketa，語言表達）和名言執（Samketa-graha，對語言表達的執著）。如果這樣，就應該不可知雜染（Samklesha，煩惱）和清凈（Vyavadana，解脫）。問：如果沒有依他起自性，當有什麼過失？答：不由功用（Aprayatna，無需努力），一切雜染都應該不存在。如果這樣，就應該沒有清凈可以了知。問：如果沒有圓成實自性，當一切清凈品都
【English Translation】 English version: The nature of Parinishpanna-lakshana (perfected nature) should be understood to be the same.
Question: If a practitioner truly comprehends the nature of Parikalpita-lakshana (the nature of what is completely conceptualized), what nature should it be said that they are entering into? Answer: The nature of Parinishpanna-lakshana (the nature of what is perfectly accomplished). Question: If a practitioner enters into the nature of Parinishpanna-lakshana, what nature should it be said that they are eliminating? Answer: The nature of Paratantra-lakshana (the nature of what arises dependently). Question: How many kinds of Parikalpita-lakshana are there? Answer: According to the amount of distinctions established within the nature of Paratantra-lakshana, so too is the amount of Parikalpita-lakshana. Therefore, it should be known that the nature of Parikalpita-lakshana has countless distinctions. Furthermore, within the nature of Paratantra-lakshana, it should be known that there are two kinds of clinging to the nature of Parikalpita-lakshana: one is immediate awareness (Supratibaddha), and the other is the latent influence of habitual tendencies (Anusaya). Question: How many kinds of Paratantra-lakshana are there? Answer: It should be known that there are distinctions in the nature of Paratantra-lakshana according to characteristics and categories. There are two kinds of Paratantra-lakshana: one arises from clinging to the nature of Parikalpita-lakshana, and the other arises from the absence of that clinging. Question: How many kinds of Parinishpanna-lakshana are there? Answer: Because it is of one taste everywhere, there is no establishment of distinctions in categories or numbers for the nature of Parinishpanna-lakshana.
Question: Upon what should it be said that the nature of Parikalpita-lakshana depends? Answer: It should be said that it depends on three things: signs (Nimitta), names (Nama), and conceptualizations (Vikalpa). Question: Upon what should it be said that the nature of Paratantra-lakshana depends? Answer: It should be said that it depends on clinging to the nature of Parikalpita-lakshana, and on its own outflow (Nisyanda). Question: Upon what should it be said that the nature of Parinishpanna-lakshana depends? Answer: It should be said that it abides nowhere and depends on nothing.
Furthermore, the summary verse says:
If there is no action, subtle and without substance, understanding arising clinging, defilement suffering metaphor distinction.
Question: If there were no nature of Parikalpita-lakshana, what fault would there be? Answer: Within the nature of Paratantra-lakshana, there would be no language (Samketa) and no clinging to language (Samketa-graha). If this were the case, it would be impossible to know defilement (Samklesha) and purification (Vyavadana). Question: If there were no nature of Paratantra-lakshana, what fault would there be? Answer: Without effort (Aprayatna), all defilement would not exist. If this were the case, there would be no purification to be known. Question: If there were no nature of Parinishpanna-lakshana, all pure qualities would
應不可知。
問遍計所執自效能為幾業。答五。一能生依他起自性。二即于彼效能起言說。三能生補特伽羅執。四能生法執。五能攝受彼二種執習氣粗重。問依他起自效能為幾業。答亦五。一能生所有雜染法性。二能為遍計所執自性及圓成實自性所依。三能為補特伽羅執所依。四能為法執所依。五能為二執習氣粗重所依。問圓成實自效能為幾業。答亦五。由是二種五業。對治生起所緣境界性故。
問遍計所執自性當言微細。當言粗耶。答當言微細。如微細難見難了當知亦爾。問依他起自性當言微細。當言粗耶。答當言是粗然難見難了。問圓成實自性當言微細。當言粗耶。答當言極微細。如極微細。極難見極難了當知亦爾。
問此三自性幾是無體能轉有體。答一。問幾是有體能轉有體無體。答一。問幾是有體而非能轉。答一。
問此三自性幾是不生能生於生。答一。問幾是生能生生不生。答一。問幾是非生不能生生及不生。答一。
問遍計所執自性執無執相云何應知。答此有二種。一彼覺悟執或無執。二彼隨眠執或無執。若由言說假立名字遍計諸法決定自性。當知是名彼覺悟執。若善了知唯有名者。知唯名故。非彼諸法有決定性。當知是名于彼無執。若未拔彼習氣隨眠。當知于彼有隨眠
【現代漢語翻譯】 現代漢語譯本： 應不可知。
問：遍計所執自性（parikalpita-svabhāva，完全虛構的自性）能產生幾種作用？答：五種。一、能產生依他起自性（paratantra-svabhāva，依賴於其他條件而存在的自性）。二、能依於該自性而產生言說。三、能產生補特伽羅執（pudgala-graha，對個體的執著）。四、能產生法執（dharma-graha，對法的執著）。五、能攝受這兩種執著的習氣粗重（vāsanā-sthūla，由長期熏習而形成的潛在傾向）。問：依他起自性（paratantra-svabhāva）能產生幾種作用？答：也是五種。一、能產生所有雜染法性（saṃkleśa-dharma-svabhāva，不清凈的法的性質）。二、能作為遍計所執自性（parikalpita-svabhāva）和圓成實自性（parinispanna-svabhāva，究竟真實的自性）所依賴的基礎。三、能作為補特伽羅執（pudgala-graha）所依賴的基礎。四、能作為法執（dharma-graha）所依賴的基礎。五、能作為這兩種執著的習氣粗重（vāsanā-sthūla）所依賴的基礎。問：圓成實自性（parinispanna-svabhāva）能產生幾種作用？答：也是五種。因為它是對治（pratipaksa，對抗）前兩種自性的五種作用生起所緣的境界。
問：遍計所執自性（parikalpita-svabhāva）應該說是微細的，還是粗糙的？答：應該說是微細的。就像微細的事物難以看見、難以瞭解一樣，遍計所執自性也是如此。問：依他起自性（paratantra-svabhāva）應該說是微細的，還是粗糙的？答：應該說是粗糙的，但難以看見、難以瞭解。問：圓成實自性（parinispanna-svabhāva）應該說是微細的，還是粗糙的？答：應該說是極其微細的。就像極其微細的事物極其難以看見、極其難以瞭解一樣，圓成實自性也是如此。
問：這三種自性中，有幾種是無體（asat，不存在）卻能轉化為有體（sat，存在）的？答：一種。問：有幾種是有體（sat）卻能轉化為有體（sat）或無體（asat）的？答：一種。問：有幾種是有體（sat）卻不能轉化的？答：一種。
問：這三種自性中，有幾種是不生（anutpāda，不產生）卻能生（utpāda，產生）出生的？答：一種。問：有幾種是生（utpāda）卻能生出生的和不生的？答：一種。問：有幾種是非生（anutpāda）卻不能生出生的和不生的？答：一種。
問：如何理解遍計所執自性（parikalpita-svabhāva）的執著或無執著的狀態？答：這有兩種情況。一是覺悟狀態下的執著或無執著，二是隨眠狀態下的執著或無執著。如果通過言說假立名字，對遍計諸法的自性進行確定，這被稱為覺悟狀態下的執著。如果能夠清楚地瞭解這些只是名字，因為僅僅是名字，所以這些法並沒有確定的自性，這被稱為對它們的無執著。如果還沒有拔除這些習氣隨眠，那麼就說對它們有隨眠。
【English Translation】 English version: It should be unknowable.
Question: How many functions can the parikalpita-svabhāva (completely fabricated nature) perform? Answer: Five. First, it can generate the paratantra-svabhāva (dependent nature). Second, it can give rise to speech based on that nature. Third, it can generate the pudgala-graha (attachment to the individual). Fourth, it can generate the dharma-graha (attachment to phenomena). Fifth, it can encompass the habitual tendencies (vāsanā) and coarseness of these two attachments. Question: How many functions can the paratantra-svabhāva (dependent nature) perform? Answer: Also five. First, it can generate all impure dharmas. Second, it can serve as the basis for the parikalpita-svabhāva (completely fabricated nature) and the parinispanna-svabhāva (perfected nature). Third, it can serve as the basis for the pudgala-graha (attachment to the individual). Fourth, it can serve as the basis for the dharma-graha (attachment to phenomena). Fifth, it can serve as the basis for the habitual tendencies and coarseness of these two attachments. Question: How many functions can the parinispanna-svabhāva (perfected nature) perform? Answer: Also five. Because it is the nature of the object of focus that arises in opposition to the five functions of the previous two natures.
Question: Should the parikalpita-svabhāva (completely fabricated nature) be considered subtle or coarse? Answer: It should be considered subtle. Just as subtle things are difficult to see and understand, so too is the parikalpita-svabhāva. Question: Should the paratantra-svabhāva (dependent nature) be considered subtle or coarse? Answer: It should be considered coarse, but difficult to see and understand. Question: Should the parinispanna-svabhāva (perfected nature) be considered subtle or coarse? Answer: It should be considered extremely subtle. Just as extremely subtle things are extremely difficult to see and extremely difficult to understand, so too is the parinispanna-svabhāva.
Question: Among these three natures, how many are non-existent (asat) but can transform into existent (sat)? Answer: One. Question: How many are existent (sat) but can transform into existent (sat) or non-existent (asat)? Answer: One. Question: How many are existent (sat) but cannot transform? Answer: One.
Question: Among these three natures, how many are unborn (anutpāda) but can give rise to birth (utpāda)? Answer: One. Question: How many are born (utpāda) but can give rise to birth and non-birth? Answer: One. Question: How many are non-born (anutpāda) but cannot give rise to birth or non-birth? Answer: One.
Question: How should the attachment or non-attachment to the parikalpita-svabhāva (completely fabricated nature) be understood? Answer: There are two types. First, attachment or non-attachment in a state of awakening. Second, attachment or non-attachment in a state of latency. If, through speech, names are falsely established, and the self-nature of all fabricated phenomena is determined, this is known as attachment in a state of awakening. If one clearly understands that these are merely names, and because they are merely names, these phenomena do not have a determined self-nature, this is known as non-attachment to them. If these habitual tendencies have not been eradicated, then it is said that there is latency regarding them.
執。乃至未舍習氣粗重。若永斷已當知無執。問依他起自性執無執相云何應知。答若由遍計所執自性覺悟執故。復遍計彼所成自性。是名初執。若善了知唯有眾相。不遍計彼所成自性。是名無執。若於相縛未永拔者。于諸相中有所得時。名第二執。若於相縛已永拔者。于無相界正了知故。于相無得。或於后時如其所有。而有所得當知無執。問圓成實自性執無執相云何應知。答此無有執。此界非執安足處故。若於此界未得未觸未作證中。起得觸證增上慢者。當知即是遍計所執。及依他起自性上執。
問遍計所執自性當云何知。答當正了知唯有其名。唯遍計執無相無性。無生無滅。無染無凈。本來寂靜自性涅槃。非過去。非未來。非現在。非系非離系。非縛非解脫。非苦非樂。非不苦不樂。唯是一味遍一切處。皆如虛空。以如是等無量行相。應正了知遍計所執自性。問依他起自性當云何知。答當正了知一切所詮有為事攝。云何一切所詮事耶。所謂蘊事。界事。處事。緣起事。處非處事。根事。業事。煩惱事。隨煩惱事。生事。惡趣事。善趣事。產生事。色類事。四大王眾天事。乃至他化自在天事。梵眾天事。乃至色究竟天事。空無邊處事。乃至非想非非想處事。隨信行事隨法行事。順抉擇分善根事。見道事。修道事
【現代漢語翻譯】 現代漢語譯本：乃至尚未捨棄習氣粗重，如果永遠斷除，應當知道就沒有執著了。問：依他起自性（一切事物相互依存的性質）的執著和無執著的狀態應當如何理解？答：如果由於對遍計所執自性（虛妄分別的性質）的覺悟而執著，又遍計所執由它所成的自性，這叫做最初的執著。如果能夠清楚地瞭解只有眾多的現象，而不遍計所執由它所成的自性，這叫做沒有執著。如果對於現象的束縛還沒有永遠拔除，在各種現象中有所得的時候，叫做第二種執著。如果對於現象的束縛已經永遠拔除，由於對無相的境界正確瞭解，對於現象就沒有所得。或者在之後的時間裡，如其所有而有所得，應當知道就沒有執著了。問：圓成實自性（事物真實圓滿的性質）的執著和無執著的狀態應當如何理解？答：這沒有執著，這個境界不是執著安住的地方。如果對於這個境界還沒有得到、沒有觸及、沒有作證的過程中，產生得到、觸及、作證的增上慢，應當知道這就是在遍計所執以及依他起自性上的執著。 問：遍計所執自性（虛妄分別的性質）應當如何瞭解？答：應當正確地瞭解只有它的名稱，只有遍計執著，沒有相、沒有性，沒有生、沒有滅，沒有染、沒有凈，本來寂靜，自性涅槃，不是過去，不是未來，不是現在，不是繫縛，不是離繫縛，不是束縛，不是解脫，不是苦，不是樂，不是不苦不樂，唯一是一種味道遍一切處，都像虛空一樣。以像這樣等無量的行相，應當正確地瞭解遍計所執自性。問：依他起自性（一切事物相互依存的性質）應當如何瞭解？答：應當正確地瞭解一切所詮釋的都屬於有為法的範疇。什麼是一切所詮釋的事呢？所謂蘊事（五蘊）、界事（十八界）、處事（十二處）、緣起事（十二因緣）、處非處事（是處非處）、根事（諸根）、業事（業）、煩惱事（煩惱）、隨煩惱事（隨煩惱）、生事（生）、惡趣事（惡趣）、善趣事（善趣）、產生事（產生）、色類事（色類）、四大王眾天事（四大王眾天），乃至他化自在天事（他化自在天），梵眾天事（梵眾天），乃至色究竟天事（色究竟天），空無邊處事（空無邊處），乃至非想非非想處事（非想非非想處），隨信行事（隨信行），隨法行事（隨法行），順抉擇分善根事（順抉擇分善根），見道事（見道），修道事（修道）。
【English Translation】 English version: Even to the point of not yet abandoning the grossness of habitual tendencies, if they are permanently severed, know that there is no clinging. Question: How should the characteristics of clinging and non-clinging to the dependent-arising nature (依他起自性) be understood? Answer: If, due to the awareness of the imputed nature (遍計所執自性), there is clinging, and further imputation of the nature accomplished by it, this is called the initial clinging. If one clearly understands that there are only phenomena and does not impute the nature accomplished by them, this is called non-clinging. If the bonds of phenomena have not been permanently uprooted, and there is attainment in various phenomena, this is called the second clinging. If the bonds of phenomena have been permanently uprooted, due to correct understanding of the realm of no-characteristics, there is no attainment in phenomena. Or, at a later time, if there is attainment as it is, know that there is no clinging. Question: How should the characteristics of clinging and non-clinging to the perfectly established nature (圓成實自性) be understood? Answer: There is no clinging to this, as this realm is not a place where clinging can abide. If, in the process of not yet attaining, not yet touching, and not yet realizing this realm, one develops an arrogance of attainment, touching, and realization, know that this is clinging to the imputed nature (遍計所執) and the dependent-arising nature (依他起自性). Question: How should the imputed nature (遍計所執自性) be understood? Answer: One should correctly understand that there is only its name, only imputation, without characteristics, without nature, without arising, without ceasing, without defilement, without purity, originally quiescent, the nature of Nirvana, not past, not future, not present, not bound, not unbound, not fettered, not liberated, not suffering, not happiness, not neither suffering nor happiness, only one flavor pervading all places, all like space. With such immeasurable aspects, one should correctly understand the imputed nature (遍計所執自性). Question: How should the dependent-arising nature (依他起自性) be understood? Answer: One should correctly understand that all that is expressed is included within the realm of conditioned phenomena. What are all the things that are expressed? They are the aggregates (蘊事), the realms (界事), the sources (處事), dependent origination (緣起事), what is possible and impossible (處非處事), the faculties (根事), karma (業事), afflictions (煩惱事), secondary afflictions (隨煩惱事), birth (生事), the unfortunate realms (惡趣事), the fortunate realms (善趣事), production (產生事), categories of form (色類事), the realm of the Four Great Kings (四大王眾天事), up to the realm of the Paranirmitavasavartin gods (他化自在天事), the realm of the Brahma assembly (梵眾天事), up to the realm of Akanistha (色究竟天事), the realm of infinite space (空無邊處事), up to the realm of neither perception nor non-perception (非想非非想處事), those who follow faith (隨信行事), those who follow Dharma (隨法行事), wholesome roots that accord with the decisive factors (順抉擇分善根事), the path of seeing (見道事), the path of cultivation (修道事).
。預流果事。乃至阿羅漢果事。獨覺事。等正覺事。滅想受事。到彼岸事。念住事。乃至道支事。靜慮無量無色定事。修想事。修隨念事。解脫勝處遍處事。力無所畏愿智不護念住大悲永害習氣。諸相隨好。一切種妙智。一切不共佛法事。又當了知。同於幻夢光影。谷響水月。影像及變化等。猶如聚沫猶如水泡。猶如陽焰猶如芭蕉。如狂如醉。如害如怨。如飲尿友喻。如假子喻毒蛇篋。是空無愿遠離無取虛偽不堅。如是等類差別無量。問圓成實自性當云何知。答當正了知。如先所說差別之相。所謂真如實際法界。如是等類無量差別。復當了知所餘差別。謂無形色不可睹見。無所依住無所攀緣。不可顯現不可了別。不可施為不可宣說。離諸戲論無取無舍。如是等類差別無量。問此三自性幾自非染能令他染。答一。問幾唯自染。答一。問幾自清凈令他清凈。答一。如染當知苦亦爾。問遍計所執自性以何為喻。答譬如虛空。問依他起自性以何為喻。答如害如怨。問圓成實自性以何為喻。答譬如無盡大寶伏藏。
問遍計所執自性由何故遍計。答由依他起自性故。問依他起自性由何故依他。答由因緣故。問圓成實自性由何故圓成實。答由一切煩惱眾苦所不雜染故。又由常故。
問如說能取真實義慧是無分別。云何應
知無分別相。為由不作意故。為由超過彼故。為由無所有故。為由是彼性故。為由於所緣境作加行故。若由無作意故者。彼與如理作意相應不應道理。熟眠狂醉應成此過。若由超過彼故者。云何不與聖教相違。如說三界所有諸心心所皆是分別。若由無所有故者。云何此慧非成非心所。若由是彼性故者。云何此慧非成色自性。及非貫達相。若由於所緣境作加行故者。云何不謗無分別慧離加行性。若如是等皆不應理。云何當知無分別慧。答于所緣境離加行故。此所緣境離有無相諸法真如。即此亦是離諸分別。由先勢力所引發故。雖離加行。若於真如等持相應妙慧生時。于所緣相能現照取。是故此慧名無分別。
如是已說真實義分抉擇。由五因緣當知菩薩所有威德不可思議。何等為五。一者菩薩所有威德超過一切尋思境故。二者菩薩所有威德世間譬喻不可得故。三者菩薩所有威德唯系屬善磨瑩心故。四者菩薩所有威德與不定地心一向不同分故。五者菩薩所有威德一向系屬定地心故。
複次于大乘中有十法行。能令菩薩成熟有情。何等為十。謂于大乘相應菩薩藏攝契經等法。書持供養惠施於他。若他正說恭敬聽聞。或自玩讀或復領受。受已廣音而為諷誦。或復為他廣說開示。獨處空閑思量觀察隨入修相。問如是十
【現代漢語翻譯】 現代漢語譯本：知無分別慧（Jnana of non-discrimination）是沒有分別相的。是因為不作意（non-attention）的緣故嗎？是因為超過彼（transcending that）的緣故嗎？是因為無所有（non-existence）的緣故嗎？是因為是彼性（thatness）的緣故嗎？是因為對於所緣境（object of meditation）作加行（effort）的緣故嗎？如果因為不作意的緣故，那麼它與如理作意（reasoned attention）相應就不應道理。熟睡、瘋狂、醉酒的人應該有此過失。如果因為超過彼的緣故，那麼如何不與聖教（holy teachings）相違背？如說三界（three realms）所有諸心心所（mental factors）都是分別。如果因為無所有的緣故，那麼為什麼此慧（wisdom）不是非心所（non-mental factor）？如果因為是彼性的緣故，那麼為什麼此慧不是色（form）的自性，以及不是貫達相（penetrating characteristic）？如果因為對於所緣境作加行的緣故，那麼如何不誹謗無分別慧離開了加行性？如果像這些等等都不應道理，那麼應當如何理解無分別慧？回答說：對於所緣境離開了加行的緣故。此所緣境離開了有無相（characteristics of existence and non-existence）諸法真如（Tathata, suchness）。即此也是離開了諸分別。由先前的勢力所引發的緣故，雖然離開了加行，如果在與真如等持（equanimity）相應的妙慧（wonderful wisdom）生起時，對於所緣相（characteristic of the object of meditation）能夠顯現照取。所以此慧名為無分別。 如是已經說了真實義分（division of true meaning）的抉擇。由五種因緣應當知道菩薩（Bodhisattva, being striving for enlightenment）所有的威德（power and virtue）不可思議。哪五種呢？一者，菩薩所有的威德超過一切尋思境（realm of thought）的緣故。二者，菩薩所有的威德世間的譬喻（metaphor）不可得到的緣故。三者，菩薩所有的威德唯系屬於善磨瑩心（well-polished mind）的緣故。四者，菩薩所有的威德與不定地心（unsettled mind）一向不同分的緣故。五者，菩薩所有的威德一向系屬於定地心（settled mind）的緣故。 複次，于大乘（Mahayana, the Great Vehicle）中有十法行（ten practices）。能令菩薩成熟有情（sentient beings）。哪十種呢？謂于大乘相應菩薩藏（Bodhisattva Pitaka）所攝契經（Sutras）等法。書寫、受持、供養、惠施於他。若他人正說，恭敬聽聞。或自己玩讀，或又領受。受已廣音而為諷誦。或又為他人廣說開示。獨處空閑，思量觀察，隨入修相。問：如是十
【English Translation】 English version: The Jnana of non-discrimination has no distinguishing characteristics. Is it because of non-attention? Is it because of transcending that? Is it because of non-existence? Is it because of thatness? Is it because of applying effort to the object of meditation? If it is because of non-attention, then it is unreasonable for it to be associated with reasoned attention. Those who are sound asleep, insane, or drunk should have this fault. If it is because of transcending that, then how does it not contradict the holy teachings? As it is said that all mental factors in the three realms are discriminations. If it is because of non-existence, then why is this wisdom not a non-mental factor? If it is because of thatness, then why is this wisdom not the nature of form, and not a penetrating characteristic? If it is because of applying effort to the object of meditation, then how does it not slander non-discriminating wisdom as being separate from the nature of effort? If such things as these are all unreasonable, then how should one understand non-discriminating wisdom? The answer is: because it is separate from effort towards the object of meditation. This object of meditation is the Tathata (suchness) of all dharmas (phenomena), which is separate from the characteristics of existence and non-existence. This itself is also separate from all discriminations. Because it is induced by the power of previous actions, although it is separate from effort, if wonderful wisdom arises in accordance with equanimity towards Tathata, it can clearly perceive the characteristic of the object of meditation. Therefore, this wisdom is called non-discriminating. Thus, the determination of the division of true meaning has been spoken. By five causes, it should be known that the power and virtue of a Bodhisattva (being striving for enlightenment) are inconceivable. What are the five? First, the power and virtue of a Bodhisattva exceed all realms of thought. Second, the power and virtue of a Bodhisattva cannot be obtained by worldly metaphors. Third, the power and virtue of a Bodhisattva are only related to a well-polished mind. Fourth, the power and virtue of a Bodhisattva are always different from an unsettled mind. Fifth, the power and virtue of a Bodhisattva are always related to a settled mind. Furthermore, in the Mahayana (the Great Vehicle) there are ten practices that enable a Bodhisattva to mature sentient beings. What are the ten? They are writing, upholding, making offerings to, and giving to others the Sutras and other teachings contained in the Bodhisattva Pitaka (Bodhisattva's collection) that are in accordance with the Mahayana. If others speak correctly, listening respectfully. Or reading oneself, or receiving again. Having received, chanting aloud. Or explaining and revealing to others. Dwelling alone in a quiet place, contemplating and observing, and entering into the aspect of practice. Question: These ten
種法行。幾是能生廣大福德道。答一切。問幾是加行道。答一。謂第九。問幾凈障道。答一。謂第十。如是種類余抉擇文更不復現。
複次如聞所成地攝大乘中說。大菩提由五種相應。當了知。謂自性故。功能故。方便故。轉故。還故。而未分別。今當解釋。
云何大菩提自性。謂勝聲聞獨覺轉依。當知此轉依復有四種相。一生轉所依相。二不生轉所依相。三善觀察所知果相。四法界清凈相。生轉所依相者。謂佛相續出世間道生轉所依。若不爾不得此轉依。此道應當不生不轉。若遠離彼而有此事。未轉依時先應有此。不生轉所依相者。謂一切煩惱及諸習氣不生轉所依。若不爾不得此轉依。一切煩惱及諸習氣便有眾緣和合不生不轉應不可得。善觀察所知果相者。謂此轉依是善通達所知真實。所知真如果。若不爾諸佛自性應更觀察。更有所斷。更有所滅。法界清凈相者。謂此轉依已能除遣一切相故。是善清凈法界所顯。若不爾此應無常。應可思議。然此轉依是常住相不可思議。複次此不可思議說名無二。由五種相應當了知。一由自性故。二由處故。三由住故。四由一性異性故。五由成所作故。
云何由自性故。不可思議。謂或即色或離色。如是不可思議。或即受想行識。或離受想行識。如是不可思議。
【現代漢語翻譯】 現代漢語譯本： 『種法行』（培養佛法之行）。問：有多少是能夠產生廣大福德的道路？答：一切都是。問：有多少是加行道？答：一個，即第九地。問：有多少是凈障道？答：一個，即第十地。像這樣的種類，其餘的抉擇文就不再重複出現了。
其次，如《攝大乘論》的『聞所成地』中所說：『大菩提』（偉大的覺悟）由五種相應而應當瞭解，即自性故、功能故、方便故、轉故、還故。但沒有分別解釋。現在我來解釋。
什麼叫做『大菩提』的自性？是指勝過聲聞（聽聞佛法而悟道者）、獨覺（不依師教，自己悟道者）的轉依（轉變所依）。應當知道，這個轉依又有四種相：一生轉所依相，二不生轉所依相，三善觀察所知果相，四法界清凈相。生轉所依相是指，佛的相續出世間道生轉所依。如果不是這樣，就不能得到這個轉依。這個道應當不生不轉。如果遠離它而有這件事，未轉依時就應該先有這個。不生轉所依相是指，一切煩惱以及各種習氣不生轉所依。如果不是這樣，就不能得到這個轉依。一切煩惱以及各種習氣便有眾緣和合，不生不轉，應不可得。善觀察所知果相是指，這個轉依是善於通達所知真實，所知真如果。如果不是這樣，諸佛的自性應該還要觀察，還要有所斷，還要有所滅。法界清凈相是指，這個轉依已經能夠去除一切相，是善於清凈法界所顯現的。如果不是這樣，它就應該是無常的，應該是可以思議的。然而這個轉依是常住相，不可思議。其次，這個不可思議被稱為無二，由五種相應應當瞭解：一由自性故，二由處故，三由住故，四由一性異性故，五由成所作故。
什麼叫做由自性故不可思議？是指或者即是色，或者離於色，這樣是不可思議的。或者即是受、想、行、識，或者離於受、想、行、識，這樣是不可思議的。
【English Translation】 English version: 'Cultivating the Dharma practice'. Question: How many are the paths that can generate vast merit and virtue? Answer: All of them. Question: How many are the paths of application? Answer: One, namely the ninth Bhumi (stage of a Bodhisattva). Question: How many are the paths of purifying obscurations? Answer: One, namely the tenth Bhumi. Such categories and further explications will not be repeated.
Furthermore, as stated in the 'Hearer-Attained Ground' within the Mahāyānasaṃgraha (Compendium of the Mahayana): 'Great Bodhi' (Great Enlightenment) should be understood through five correspondences: namely, due to its nature, due to its function, due to its means, due to its transformation, and due to its return. However, these have not been explained separately. Now I will explain them.
What is the nature of 'Great Bodhi'? It refers to the transformation of the basis (āśraya-parāvṛtti) that surpasses that of the Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). It should be known that this transformation of the basis has four aspects: first, the aspect of the basis of transformation being produced; second, the aspect of the basis of transformation not being produced; third, the aspect of the fruit of well-observing the knowable; fourth, the aspect of the purity of the Dharmadhātu (realm of Dharma). The aspect of the basis of transformation being produced refers to the continuous supramundane path of the Buddha, which produces the transformation of the basis. If it were not so, this transformation of the basis could not be attained. This path should neither arise nor transform. If this were to occur apart from it, it should have existed before the transformation of the basis. The aspect of the basis of transformation not being produced refers to the transformation of the basis where all afflictions (kleśas) and their habitual tendencies are not produced. If it were not so, this transformation of the basis could not be attained. All afflictions and their habitual tendencies would have the aggregation of causes and conditions, and their non-arising and non-transformation would be unattainable. The aspect of the fruit of well-observing the knowable refers to this transformation of the basis being skilled in thoroughly understanding the reality of the knowable, the true fruit of the knowable. If it were not so, the nature of the Buddhas should still require observation, still require something to be abandoned, and still require something to be extinguished. The aspect of the purity of the Dharmadhātu refers to this transformation of the basis already being able to remove all appearances, being manifested by the well-purified Dharmadhātu. If it were not so, it should be impermanent and conceivable. However, this transformation of the basis is a permanent aspect, inconceivable. Furthermore, this inconceivable is called non-duality, and should be understood through five correspondences: first, due to its nature; second, due to its place; third, due to its abiding; fourth, due to its oneness and otherness; fifth, due to its accomplishment.
What is meant by being inconceivable due to its nature? It refers to either being identical to form (rūpa) or separate from form, which is inconceivable. Or it refers to either being identical to feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna), or separate from feeling, perception, volition, and consciousness, which is inconceivable.
或即地界或離地界。如是不可思議。或即水界火界風界或離水界火界風界。如是不可思議。或即眼處或離眼處。如是不可思議。或即耳鼻舌身意處。或離耳鼻舌身意處。如是不可思議。或有或非有。如是不可思議云何由處故不可思議。謂或在欲界或離欲界。如是不可思議。或在色界無色界。或離色界無色界。如是不可思議。或在人中或離人中。或在天上或離天上。如是不可思議。或在東方或離東方。或在南西北方上下方維。或離南西北方上下方維。如是不可思議。
云何由住故不可思議。謂安住如是如是色類樂住。如是不可思議。安住如是如是色類奢摩他住。如是不可思議。安住有心住。如是不可思議。安住無心住。如是不可思議。安住如是色類聖住。如是不可思議。安住如是色類天住梵住。如是不可思議。
云何一性異性不可思議。謂一切佛同安住一無漏界中。為是一性。為是異性。如是不可思議。
云何成所作故不可思議。謂如是如是如來同界同智勢力勇猛住無漏界。依此轉依能作一切有情義利。如是不可思議。此復二因緣故當知不可思議。謂離言說義故。及過語言道故不可思議。又出世間故。無有世間能為譬喻。是故不可思議。
云何功能。謂若略說有十自在。說名功能。謂壽自在等
【現代漢語翻譯】 現代漢語譯本 或者就在地界，或者離開地界。這樣是不可思議的。或者就在水界、火界、風界，或者離開水界、火界、風界。這樣是不可思議的。或者就在眼處（眼根所對的境界），或者離開眼處。這樣是不可思議的。或者就在耳鼻舌身意處（耳鼻舌身意根所對的境界），或者離開耳鼻舌身意處。這樣是不可思議的。或者是有，或者不是有。這樣是不可思議的。為什麼因為處所的緣故而不可思議呢？因為或者在欲界（充滿慾望的境界），或者離開欲界。這樣是不可思議的。或者在無（指無色界），或者離開無。這樣是不可思議的。或者在人間，或者離開人間。或者在天上，或者離開天上。這樣是不可思議的。或者在東方，或者離開東方。或者在南西北方、上下方、維方（四角方位），或者離開南西北方、上下方、維方。這樣是不可思議的。
為什麼因為安住的緣故而不可思議呢？因為安住于這樣這樣的色類（各種各樣的形態）的快樂安住。這樣是不可思議的。安住于這樣這樣的色類的奢摩他（止息）安住。這樣是不可思議的。安住于有心住。這樣是不可思議的。安住于無心住。這樣是不可思議的。安住于這樣色類的聖住。這樣是不可思議的。安住于這樣色類的天住、梵住（清凈的境界）。這樣是不可思議的。
為什麼一性異性是不可思議的呢？因為一切佛都安住在同一個無漏界（沒有煩惱的境界）中，是同一體性，還是不同體性？這樣是不可思議的。
為什麼成就所作是不可思議的呢？因為這樣這樣的如來，同在一個界（境界），擁有同樣的智慧、勢力、勇猛，安住在無漏界中，依靠這種轉依（轉變所依），能夠為一切有情（眾生）帶來利益。這樣是不可思議的。這又因為兩個原因，應當知道是不可思議的：因為遠離言說的意義，以及超越語言的道路，所以不可思議。又因為是出世間的，沒有世間的事物可以作為比喻，所以不可思議。
什麼是功能呢？如果簡略地說，有十種自在，就叫做功能。就是壽命自在等等。
【English Translation】 English version Either within the earth element or apart from the earth element. Thus, it is inconceivable. Either within the water, fire, or wind elements, or apart from the water, fire, or wind elements. Thus, it is inconceivable. Either within the eye-sphere (the realm perceived by the eye faculty) or apart from the eye-sphere. Thus, it is inconceivable. Either within the ear, nose, tongue, body, or mind-spheres (the realms perceived by the ear, nose, tongue, body, and mind faculties) or apart from the ear, nose, tongue, body, or mind-spheres. Thus, it is inconceivable. Either existent or non-existent. Thus, it is inconceivable. Why is it inconceivable due to location? Because either in the desire realm (realm full of desires) or apart from the desire realm. Thus, it is inconceivable. Either in the formless realm (referring to the Arupa-dhatu) or apart from the formless realm. Thus, it is inconceivable. Either among humans or apart from humans. Either in the heavens or apart from the heavens. Thus, it is inconceivable. Either in the east or apart from the east. Either in the south, north, west, above, below, or intermediate directions (cardinal and ordinal directions), or apart from the south, north, west, above, below, or intermediate directions. Thus, it is inconceivable.
Why is it inconceivable due to abiding? Because abiding in such and such kinds of pleasurable abidings. Thus, it is inconceivable. Abiding in such and such kinds of Samatha (tranquility) abidings. Thus, it is inconceivable. Abiding in mindful abiding. Thus, it is inconceivable. Abiding in mindless abiding. Thus, it is inconceivable. Abiding in such kinds of noble abidings. Thus, it is inconceivable. Abiding in such kinds of heavenly abidings, Brahma abidings (pure realms). Thus, it is inconceivable.
Why is the oneness or otherness inconceivable? Because all Buddhas abide in the same uncontaminated realm (realm without defilements), are they of one nature or different natures? Thus, it is inconceivable.
Why is the accomplishment of actions inconceivable? Because such and such Tathagatas (Thus-Gone Ones), in the same realm, possessing the same wisdom, power, and courage, abide in the uncontaminated realm, and relying on this transformation of the basis (Paravrtti), are able to bring benefit to all sentient beings (beings with consciousness). Thus, it is inconceivable. This, again, is inconceivable for two reasons: because it is beyond the meaning of words and transcends the path of language. Also, because it is transcendental, there is no worldly thing that can be used as a metaphor, therefore it is inconceivable.
What is functionality? If briefly stated, having ten kinds of mastery is called functionality. That is, mastery over lifespan, etc.
如本地分已說。
云何加行。謂若略說有四種化說名加行。一未成熟有情令成熟故。作菩薩行化。二已成熟有情令解脫故。於三千大千世界百拘胝贍部洲中。同於一時方便攝受如來之化。三即為彼所化有情作聲聞化。四即為彼所化有情作獨覺化。當知一切諸佛世尊於此四種變化事中。遍十方界功能無礙。
云何為轉。當知此轉略有二種。一權時轉。二畢竟轉。權時轉者。謂諸有情乃至未成熟。未解脫來諸佛世尊有變化轉。畢竟轉者。謂如無盡不可思議諸佛自性大光明轉。如是能作一切有情所作事轉。
云何為還。當知此還亦有二種。一權時還。二畢竟還。權時還者。謂所化有情已成熟已解脫故。從此無間諸佛世尊現般涅槃。非畢竟滅。畢竟還者。當知煩惱及諸習氣畢竟盡故。彼所依處眾苦亦盡。
云何能讚歎者于如來所能作饒益。謂隨所讚歎但行自利。非由讚歎于如來所有異所作猶如造瓶。何以故。如來隱善極少欲故。復有二種于如來所稱揚讚歎甚希奇法。一令讚歎者純行自利生無量福。二于遠離一切所求諸如來所而作饒益。謂于如來所如如讚歎。如是如是攝受自利。如如攝受自利。如是如是名以供養攝受如來。由此因緣生極廣大無盡福聚。又諸如來有二種事。一不可意事。二可意事。
【現代漢語翻譯】 現代漢語譯本： 如《本地分》已經闡述。
什麼是加行？簡略地說，有四種變化示現稱為加行。第一，爲了使未成熟的有情得以成熟，而行菩薩行並進行教化。第二，爲了使已成熟的有情得以解脫，在三千大千世界的百拘胝（億）贍部洲（地球）中，同時以方便法門攝受如來的教化。第三，即為那些被教化的有情示現聲聞乘的教化。第四，即為那些被教化的有情示現獨覺乘的教化。應當知道，一切諸佛世尊在這四種變化示現的事業中，遍及十方世界，其功能沒有障礙。
什麼是轉？應當知道，這種轉略有二種。第一是權時轉，第二是畢竟轉。權時轉是指，對於那些尚未成熟、尚未解脫的有情，諸佛世尊以變化示現進行教化。畢竟轉是指，如同無盡不可思議的諸佛自性大光明之轉，這樣能夠成就一切有情所應做的事。
什麼是還？應當知道，這種還也有二種。第一是權時還，第二是畢竟還。權時還是指，被教化的有情已經成熟、已經解脫，因此諸佛世尊示現般涅槃，但並非徹底的滅度。畢竟還是指，煩惱以及各種習氣徹底斷盡，因此他們所依賴的處所和眾多的痛苦也隨之斷盡。
能夠讚歎如來的人，對於如來能夠做什麼饒益呢？即使隨其所讚歎，也只是在行自利，並非因為讚歎而對如來有所作為，就像製造瓶子一樣。為什麼呢？因為如來隱藏善行，極少慾望。還有兩種對於如來稱揚讚歎的甚為稀奇的功德。第一，使讚歎者純粹地行自利，產生無量的福德。第二，對於遠離一切所求的諸如來，也是一種饒益。也就是說，對於如來如何讚歎，就如何攝受自利；如何攝受自利，就說是以供養來攝受如來。由此因緣，產生極其廣大無盡的福德聚集。另外，諸如來有兩種事，一是不如意事，二是可意事。 English version: As explained in the Local Division (Ru Ben Di Fen).
What is additional practice (Jia Xing)? Briefly speaking, there are four kinds of transformation and manifestation called additional practice. First, to mature sentient beings who are not yet mature, one performs the conduct of a Bodhisattva and teaches. Second, to liberate sentient beings who are already mature, in the three thousand great thousand worlds, in hundreds of kotis (hundreds of millions) of Jambudvipa (Earth), at the same time, one uses skillful means to receive the teachings of the Tathagata (Ru Lai). Third, one manifests the teachings of the Sravaka Vehicle (Sheng Wen Cheng) for those sentient beings who are being taught. Fourth, one manifests the teachings of the Pratyekabuddha Vehicle (Du Jue Cheng) for those sentient beings who are being taught. It should be known that all Buddhas and World Honored Ones, in these four kinds of transformation and manifestation activities, pervade the ten directions, and their functions are unobstructed.
What is turning (Zhuan)? It should be known that this turning is roughly of two kinds. The first is provisional turning (Quan Shi Zhuan), and the second is ultimate turning (Bi Jing Zhuan). Provisional turning refers to the Buddhas and World Honored Ones using transformation and manifestation to teach sentient beings who are not yet mature or liberated. Ultimate turning refers to the turning of the great light of the self-nature of the Buddhas, which is endless and inconceivable, and thus able to accomplish all the things that sentient beings should do.
What is returning (Huan)? It should be known that this returning is also of two kinds. The first is provisional returning (Quan Shi Huan), and the second is ultimate returning (Bi Jing Huan). Provisional returning refers to the fact that the sentient beings being taught have already matured and been liberated, so the Buddhas and World Honored Ones manifest Parinirvana (Ban Nie Pan), but not complete extinction. Ultimate returning refers to the fact that afflictions and all habits are completely exhausted, so the places they rely on and the many sufferings are also exhausted.
What benefit can those who praise the Tathagata (Ru Lai) bring to the Tathagata? Even if one praises, it is only for one's own benefit, and not because the praise does something for the Tathagata, like making a bottle. Why? Because the Tathagata hides good deeds and has very few desires. There are also two kinds of very rare merits in praising the Tathagata. First, it enables the praiser to purely practice self-benefit and generate immeasurable blessings. Second, it is also a benefit to the Tathagatas who are far from all seeking. That is to say, how one praises the Tathagata is how one receives self-benefit; how one receives self-benefit is said to be receiving the Tathagata with offerings. Because of this cause, extremely vast and endless accumulations of merit are generated. Furthermore, the Tathagatas have two kinds of things: one is unpleasant things, and the other is pleasant things.
【English Translation】 As explained in the Local Division (Ru Ben Di Fen). What is additional practice (Jia Xing)? Briefly speaking, there are four kinds of transformation and manifestation called additional practice. First, to mature sentient beings who are not yet mature, one performs the conduct of a Bodhisattva and teaches. Second, to liberate sentient beings who are already mature, in the three thousand great thousand worlds, in hundreds of kotis (hundreds of millions) of Jambudvipa (Earth), at the same time, one uses skillful means to receive the teachings of the Tathagata (Ru Lai). Third, one manifests the teachings of the Sravaka Vehicle (Sheng Wen Cheng) for those sentient beings who are being taught. Fourth, one manifests the teachings of the Pratyekabuddha Vehicle (Du Jue Cheng) for those sentient beings who are being taught. It should be known that all Buddhas and World Honored Ones, in these four kinds of transformation and manifestation activities, pervade the ten directions, and their functions are unobstructed. What is turning (Zhuan)? It should be known that this turning is roughly of two kinds. The first is provisional turning (Quan Shi Zhuan), and the second is ultimate turning (Bi Jing Zhuan). Provisional turning refers to the Buddhas and World Honored Ones using transformation and manifestation to teach sentient beings who are not yet mature or liberated. Ultimate turning refers to the turning of the great light of the self-nature of the Buddhas, which is endless and inconceivable, and thus able to accomplish all the things that sentient beings should do. What is returning (Huan)? It should be known that this returning is also of two kinds. The first is provisional returning (Quan Shi Huan), and the second is ultimate returning (Bi Jing Huan). Provisional returning refers to the fact that the sentient beings being taught have already matured and been liberated, so the Buddhas and World Honored Ones manifest Parinirvana (Ban Nie Pan), but not complete extinction. Ultimate returning refers to the fact that afflictions and all habits are completely exhausted, so the places they rely on and the many sufferings are also exhausted. What benefit can those who praise the Tathagata (Ru Lai) bring to the Tathagata? Even if one praises, it is only for one's own benefit, and not because the praise does something for the Tathagata, like making a bottle. Why? Because the Tathagata hides good deeds and has very few desires. There are also two kinds of very rare merits in praising the Tathagata. First, it enables the praiser to purely practice self-benefit and generate immeasurable blessings. Second, it is also a benefit to the Tathagatas who are far from all seeking. That is to say, how one praises the Tathagata is how one receives self-benefit; how one receives self-benefit is said to be receiving the Tathagata with offerings. Because of this cause, extremely vast and endless accumulations of merit are generated. Furthermore, the Tathagatas have two kinds of things: one is unpleasant things, and the other is pleasant things.
複次由六種相當知略攝如來功德。一圓滿。二無垢。三不動。四無等。五能作有情利益事業。六功能。
云何圓滿。謂諸如來成就三界及出世間一切功德。彼出世間所有功德超過一切語言行路。是故如來一切歌詠所不能及。由此因緣彌應讚歎。云何無垢。謂諸功德有七種垢。一欲。二見。三疑。四慢。五憍。六隨眠。七慳。彼于如來一切永無。何以故。由諸如來所有功德不求他知。謂欲令他知我成就如是功德。又於此德無執著見。又於此德無有疑惑為功德耶為過失耶。又不以己所有功德與他挍量。又不觀己所有功德憍醉掉舉生欣生喜。非彼功德為諸煩惱之所隨眠。永害煩惱並習氣故。又于功德無慳吝心。謂勿令他同所證得。
云何不動。謂諸外道不能動故。一切魔軍不能動故。一切盜賊不能奪故。一切親屬不能壞故。一切國王不能壞故。火水風大不能變故。壽命雖盡亦無退故。由諸如來功德無盡。是故不動。
云何無等。謂諸如來所有功德極廣大故。極尊勝故。極眾多故。大威力故。若凈不凈一切有情無與等者。是故無等。
云何能作有情利益事業。謂舍所得廣大無罪所有安樂。方便示現利他加行。是故能作利益他事。
云何功能。謂于所作利有情事。不待作愿而圓證故。彼加行
【現代漢語翻譯】 現代漢語譯本： 此外，通過六種相應的認知可以簡略地概括如來的功德：一、圓滿；二、無垢；三、不動；四、無等；五、能作有情利益事業；六、功能。
什麼是圓滿？是指如來成就了三界（欲界、色界、無色界）以及出世間的一切功德。那些出世間的功德超越了一切語言所能描述的範圍。因此，如來的一切功德是任何歌頌都無法完全表達的，因此更應該讚歎。什麼是無垢？是指一切功德有七種垢染：一、欲（貪慾）；二、見（錯誤的見解）；三、疑（懷疑）；四、慢（傲慢）；五、憍（驕傲）；六、隨眠（潛在的煩惱）；七、慳（吝嗇）。這些在如來那裡永遠不會存在。為什麼呢？因為如來所有的功德不求他人知曉，不是爲了讓別人知道我成就了這樣的功德。而且對於這些功德沒有執著的見解。對於這些功德也沒有疑惑，不知道是功德還是過失。也不用自己擁有的功德與他人比較。也不觀察自己擁有的功德而驕傲自滿，心生歡喜。這些功德不會被各種煩惱所纏繞，因為已經永遠斷除了煩惱以及習氣。而且對於功德沒有慳吝之心，不是爲了不讓別人也證得。
什麼是不動？是指不會被外道所動搖，不會被一切魔軍所動搖，不會被一切盜賊所奪取，不會被一切親屬所破壞，不會被一切國王所破壞，不會被火、水、風等災難所改變，壽命雖然有盡時，功德也不會退失。因為如來的功德是無盡的，所以是不動的。
什麼是無等？是指如來所有的功德極其廣大，極其尊勝，極其眾多，具有大威力，無論清凈還是不清凈的一切有情眾生，沒有能與如來相等的。所以是無等的。
什麼是能作有情利益事業？是指捨棄自己所得的廣大無罪的所有安樂，方便地示現利益他人的行為。所以能夠做利益他人的事情。
什麼是功能？是指對於所做的利益有情的事情，不需要等待發愿就能圓滿證得。這就是他的加行。
【English Translation】 English version: Furthermore, the Tathagata's (如來) merits can be briefly summarized through six corresponding cognitions: 1. Perfection (圓滿); 2. Immaculate (無垢); 3. Immovable (不動); 4. Unequaled (無等); 5. Capable of performing beneficial activities for sentient beings (能作有情利益事業); 6. Functionality (功能).
What is 'Perfection'? It refers to the Tathagata (如來) having accomplished all the merits of the three realms (三界) [desire realm (欲界), form realm (色界), formless realm (無色界)] and beyond. Those transcendental merits surpass the scope of all language. Therefore, all the Tathagata's (如來) merits cannot be fully expressed by any praise, and thus should be even more praised. What is 'Immaculate'? It refers to all merits being free from seven kinds of defilements: 1. Desire (欲); 2. Views (見); 3. Doubt (疑); 4. Pride (慢); 5. Arrogance (憍); 6. Latent tendencies (隨眠); 7. Stinginess (慳). These will never exist in the Tathagata (如來). Why? Because all the Tathagata's (如來) merits do not seek to be known by others; it is not to let others know that 'I have accomplished such merits.' Moreover, there are no attached views regarding these merits. There is also no doubt about these merits, wondering whether they are merits or faults. One does not compare one's own merits with others. One does not observe one's own merits and become arrogant, intoxicated, or elated. These merits are not accompanied by various afflictions, because one has permanently eradicated afflictions and their habitual tendencies. Moreover, there is no stinginess towards merits, not wanting others to attain the same realization.
What is 'Immovable'? It refers to not being moved by external paths (外道), not being moved by all the armies of Mara (魔軍), not being taken away by all thieves, not being destroyed by all relatives, not being destroyed by all kings, not being changed by disasters such as fire, water, and wind. Although life has an end, the merits will not diminish. Because the Tathagata's (如來) merits are endless, they are therefore immovable.
What is 'Unequaled'? It refers to all the Tathagata's (如來) merits being extremely vast, extremely venerable, extremely numerous, and possessing great power. Whether sentient beings are pure or impure, none can be equal to the Tathagata (如來). Therefore, it is unequaled.
What does it mean to be 'Capable of performing beneficial activities for sentient beings'? It refers to giving up all the vast and faultless happiness that one has attained, and expediently demonstrating actions that benefit others. Therefore, one is able to do things that benefit others.
What is 'Functionality'? It refers to, regarding the things done to benefit sentient beings, being able to perfectly realize them without waiting for a vow. This is his practice.
智為親屬故。于彼恒時而專志故。
複次由五因緣。當知諸天非所歸依。何等為五。一由形相故。二由自性故。三由作業故。四由法爾故。五由因果故。
云何諸天由形相故。非所歸依。謂由不現見無交議故。由形暴惡有怖畏故。由習放逸有貪愛故。由舍利他無悲愍故。由不了知作與不作。于真實義不通達故。
云何如來由形相故是真歸依。謂由現見有交議故。由形憺怕無怖畏故。由無縱逸離貪愛故。由常不捨利有情事有悲愍故。由善了知作與不作。于真實義善通達故。
復由五相唯有如來是真歸依。何等為五。一為利益一切有情取菩提故。二能善轉正法眼故。三于恩怨諸有情所等心利故。四舍一切家宅親屬攝受貪愛根寂靜故。五能善解一切疑故。
云何諸天由自性故。非所歸依。謂彼諸天漏所隨故。性非調善能調御他不應道理。如來永離一切漏故。其性調善故。能調御一切有情。
云何諸天由作業故。非所歸依。謂彼諸天受用諸欲安住為業。損害有情惡業可得。如來廣大無垢靜慮安住為業。能作有情利益為業。
云何諸天由法爾故。非所歸依。謂諸世間及出世間吉祥盛事一切皆依自功力故。若離功力。雖于諸天極申敬事。亦不能得。雖不敬事。但作功力必能得故。
【現代漢語翻譯】 現代漢語譯本：因為智慧是親屬，所以對於智慧應當恒常專心致志。
再者，由於五種因緣，應當知道諸天並非可以歸依的對象。是哪五種呢？一是由於形相的緣故，二是由於自性的緣故，三是由於作業的緣故，四是由於法爾（dharma nature）的緣故，五是由於因果的緣故。
為什麼說諸天由於形相的緣故，不是可以歸依的對象呢？因為不能親眼見到，無法進行交流商議；因為形貌兇暴醜惡，令人感到恐懼畏懼；因為習慣於放縱逸樂，心懷貪婪愛慾；因為捨棄利益他人，沒有慈悲憐憫之心；因為不能明瞭知道什麼該做，什麼不該做，對於真實的意義不能通達。
為什麼說如來（Tathagata）由於形相的緣故，是真正的歸依處呢？因為能夠親眼見到，可以進行交流商議；因為形貌安詳平和，不會令人感到恐懼畏懼；因為沒有放縱逸樂，遠離貪婪愛慾；因為常常不捨棄利益有情之事，具有慈悲憐憫之心；因為能夠明瞭知道什麼該做，什麼不該做，對於真實的意義能夠通達。
再者，由於五種相狀，唯有如來是真正的歸依處。是哪五種呢？一是爲了利益一切有情而證得菩提（bodhi）；二能夠善於轉動正法之輪（Dharma wheel）；三對於恩人或仇人等一切有情都平等利益；四捨棄一切家宅親屬，攝受貪愛之根而得寂靜；五能夠善於解答一切疑問。
為什麼說諸天由於自性的緣故，不是可以歸依的對象呢？因為諸天為煩惱所束縛，自性並非調伏善良，不能調御他人是不合道理的。如來永遠遠離一切煩惱，其自性調伏善良，所以能夠調御一切有情。
為什麼說諸天由於作業的緣故，不是可以歸依的對象呢？因為諸天以受用各種慾望安住其中作為事業，損害有情的事情是可能發生的。如來以廣大無垢的禪定安住其中作為事業，能夠以利益有情作為事業。
為什麼說諸天由於法爾的緣故，不是可以歸依的對象呢？因為世間以及出世間的一切吉祥盛事，全部都依靠自身的功勞和努力。如果離開了自身的功勞和努力，即使對於諸天極盡恭敬之事，也不能得到。即使不恭敬諸天，只要努力作為，必定能夠得到。
【English Translation】 English version: Because wisdom is akin to relatives, one should always be dedicated to it.
Furthermore, due to five reasons, it should be known that the devas (gods) are not objects of refuge. What are the five? First, due to their form; second, due to their nature; third, due to their actions; fourth, due to dharma nature; fifth, due to cause and effect.
Why are the devas not objects of refuge due to their form? Because they cannot be directly seen, and there is no possibility of communication or discussion; because their forms are fierce and terrifying, causing fear; because they are accustomed to indulgence and pleasure, harboring greed and desire; because they abandon benefiting others, lacking compassion; because they do not clearly know what should be done and what should not be done, and they do not understand the true meaning.
Why is the Tathagata (Thus Come One) a true refuge due to his form? Because he can be directly seen, and there is the possibility of communication and discussion; because his form is peaceful and serene, not causing fear; because he has no indulgence and pleasure, and is free from greed and desire; because he constantly does not abandon benefiting sentient beings, and has compassion; because he clearly knows what should be done and what should not be done, and he understands the true meaning well.
Furthermore, due to five characteristics, only the Tathagata is a true refuge. What are the five? First, it is to attain bodhi (enlightenment) for the benefit of all sentient beings; second, he is able to turn the wheel of the Dharma (wheel of the law) well; third, he benefits all sentient beings, whether they are benefactors or enemies, with an equal mind; fourth, he abandons all homes and relatives, and subdues the root of greed and desire, attaining tranquility; fifth, he is able to resolve all doubts well.
Why are the devas not objects of refuge due to their nature? Because the devas are subject to defilements, and their nature is not tamed and virtuous, it is unreasonable for them to tame others. The Tathagata is forever free from all defilements, and his nature is tamed and virtuous, therefore he is able to tame all sentient beings.
Why are the devas not objects of refuge due to their actions? Because the devas take pleasure in enjoying various desires as their activity, and it is possible for them to harm sentient beings. The Tathagata takes dwelling in vast and immaculate meditative concentration as his activity, and he is able to take benefiting sentient beings as his activity.
Why are the devas not objects of refuge due to dharma nature? Because all auspicious and prosperous events in the world, both mundane and supramundane, all rely on one's own merit and effort. If one is without one's own merit and effort, even if one is extremely respectful to the devas, one will not be able to obtain them. Even if one is not respectful, as long as one makes effort, one will surely be able to obtain them.
云何諸天由因果故。非所歸依。謂諸天身為由能感天業所得。為由供養諸天故得。為無因得。若由能感天業得者。但應歸依自所作業。非彼諸天。若無因得。應歸無因。不應歸天。若由供養諸天故。得此諸天身。為當但用供養為因。為天為俱。若唯供養天應唐捐隨所供養應感天身。若但由天供養徒設。雖不供養天應令彼獲得天身。若言俱由。謂以供養攝降諸天隨所思愿皆令果遂。若爾七種所思果遂不決定故。不應道理。謂供養緣于所攝受。諸信解者于信解緣。于信解事。于能往趣最勝天身。于能果遂最勝富樂。于能滅壞阿素洛等所有怨敵。及於徙沒。
複次有四清凈。一名清凈。二語清凈。三自性清凈。四形相清凈。又此形相有大威德。斷諸疑網。能善記別。難化能化。天人所歸善能誨導。證出離性制諸外道。
複次云何當知色等想事。色等施設是假名有非實物有。謂諸名言熏習之想所建立識。緣色等想事計為色等性。此性非實物有。非勝義有。是故如此色等想法非真實有。唯是遍計所執自性。當知假有。若遣名言熏習之想所建立識。如其色等想事緣。離言說性。當知此性是實物有。是勝義有。此中道理言論成立。如菩薩地應知。若諸名言熏習之想所建立識。緣遍計所執自性為境。即說此性非內非外
【現代漢語翻譯】 現代漢語譯本： 為什麼說諸天由於因果的緣故，不是可以歸依的對象呢？是因為諸天的身體是由能夠感得天業的行為所得來的嗎？還是因為供養諸天而得到的？還是無因而得？如果是由於能夠感得天業的行為而得到的，那麼就應該歸依自己所造的業，而不是那些諸天。如果是無因而得，就應該歸依無因，不應該歸依諸天。如果是由於供養諸天的緣故，才得到這諸天的身體，那麼是僅僅以供養作為原因呢？還是以天作為原因？還是兩者都是原因？如果僅僅是供養，那麼供養就應該徒勞無功，無論供養什麼，都應該感得天身。如果僅僅是由於天，那麼供養就是徒勞的，即使不供養天，天也應該使他們獲得天身。如果說是兩者共同作用，就是說通過供養來攝受降伏諸天，隨其所思所愿，都能使之實現。如果這樣，那麼七種所思所愿的結果就不確定，這不合道理。所謂供養，是對於所攝受的，對於信解者，對於信解的緣，對於信解的事，對於能夠前往最殊勝天身的，對於能夠成就最殊勝富樂的，對於能夠滅壞阿修羅等所有怨敵的，以及對於死亡和轉生的。
再者，有四種清凈：一名清凈，二語清凈，三自性清凈，四形相清凈。而且這種形相有大威德，能夠斷除各種疑惑，能夠很好地分辨，能夠教化難以教化的人，是天人所歸依的，善於教誨引導，能夠證得出離的性質，能夠制伏各種外道。
再者，如何才能知道色等想事（rupa-samjna，色等概念），色等施設（rupa-prajnapti，色等假名安立）是假名有，而不是實物有呢？就是說，由名言熏習的想所建立的識，緣於色等想事，執計為色等的自性。這種自性不是實物有，不是勝義有。所以，像這樣色等想法不是真實存在的，僅僅是遍計所執自性（parikalpita-svabhava，虛妄分別的自性），應當知道是假有。如果遣除名言熏習的想所建立的識，如其色等想事緣，遠離言說性，應當知道這種自性是實物有，是勝義有。其中的道理可以用言論來成立，就像《菩薩地》中所說的那樣。如果由名言熏習的想所建立的識，緣于遍計所執自性為境界，就說這種自性非內非外。
【English Translation】 English version: Why are the devas (devas, gods) not objects of refuge due to causality? Is it because the bodies of the devas are obtained through actions that can bring about heavenly karma? Or are they obtained through offering to the devas? Or are they obtained without cause? If they are obtained through actions that can bring about heavenly karma, then one should take refuge in one's own actions, not in those devas. If they are obtained without cause, then one should take refuge in no cause, not in the devas. If these deva bodies are obtained through offering to the devas, then is it solely through offering as the cause? Or is it through the devas as the cause? Or is it through both? If it is solely through offering, then the offering should be in vain; whatever is offered should bring about a deva body. If it is solely through the devas, then the offering is in vain; even without offering to the devas, they should cause one to obtain a deva body. If it is said that it is through both, meaning that through offering, the devas are subdued and influenced, and whatever is thought and wished for is fulfilled, then the fulfillment of the seven kinds of thoughts and wishes is not certain, which is unreasonable. The so-called offering is for those who are being influenced, for those who have faith and understanding, for the causes of faith and understanding, for the objects of faith and understanding, for those who can go to the most excellent deva body, for those who can accomplish the most excellent wealth and happiness, for those who can destroy all enemies such as the Asuras (asura, demigods), and for death and rebirth.
Furthermore, there are four kinds of purity: one is name purity, two is speech purity, three is self-nature purity, and four is form purity. Moreover, this form has great power and virtue, can cut off all doubts, can distinguish well, can transform the difficult to transform, is the refuge of devas and humans, is good at teaching and guiding, can realize the nature of liberation, and can subdue all external paths.
Furthermore, how can one know that rupa-samjna (rupa-samjna, perceptions of form) and rupa-prajnapti (rupa-prajnapti, designations of form) are nominally existent and not substantially existent? That is, the consciousness established by the thought of verbal habituation, clinging to the perceptions of form, conceives of them as the nature of form. This nature is not substantially existent, not ultimately existent. Therefore, such perceptions of form are not truly existent, but are merely the parikalpita-svabhava (parikalpita-svabhava, the nature of what is mentally constructed), and should be known as nominally existent. If the consciousness established by the thought of verbal habituation is removed, and the perceptions of form are clung to as they are, apart from the nature of language, then this nature should be known as substantially existent, as ultimately existent. The reasoning for this can be established through argument, as it should be known in the Bodhisattva-bhumi (Bodhisattva-bhumi, the stage of a Bodhisattva). If the consciousness established by the thought of verbal habituation clings to the parikalpita-svabhava as its object, then this nature is said to be neither internal nor external.
。非二中間少有可得。非已生。非當生。非正生。非已滅。非當滅。非正滅。本來寂靜自性涅槃。何以故。此唯假有非勝義有故。若離名言諸法自性。當知此性凡夫所生邪執為緣。已生當生正生已滅當滅正滅。若未永斷未遍知便成雜染。若已永斷已遍知。乃成清凈。復有四法能令菩薩攝正多聞。謂多聞持。多聞證。多聞果。多聞凈。如其次第菩提愿。事善友。思擇力。住空閑。應知其相。
問諸菩薩意樂界云何。答于諸佛法信解有性所顯故。問諸菩薩增上意樂界云何。答于諸佛法信解有德所顯故。問諸菩薩勝解界云何。答于諸佛法信解可得所顯故。問諸菩薩愍云何。答于苦現前諸有情所隨生愍傷故。問諸菩薩悲云何。答于苦因現前諸有情所隨生悲哀故。問諸菩薩慧云何。答于所知境通達如所有性故。問諸菩薩智云何。答于所知境通達盡所有性故。
復有三種思惟過患。謂不究竟思惟。非處思惟。顛倒思惟。
複次如諸菩薩所行惠施當知。此施由七種相乃得清凈。謂施物清凈。戒清凈。見清凈。心清凈。語清凈。智清凈。垢清凈。如是清凈當知一切皆有十相。云何施物清凈十相。一廣大施。謂眾多差別故。二平等施。謂無增無減故。三應時施。謂當彼所樂故。四上妙施。謂色等具足故。五清凈施。謂
【現代漢語翻譯】 現代漢語譯本：非二元對立的中間狀態很少能獲得。不是已經產生，不是將要產生，不是正在產生；不是已經滅盡，不是將要滅盡，不是正在滅盡。本來就是寂靜的，自性就是涅槃（Nirvana，佛教術語，指解脫）。為什麼呢？因為這僅僅是假有的，不是勝義諦（Paramārtha，佛教術語，指最高的真理）所擁有的。如果離開名言（Nāmadheya，佛教術語，指名稱和語言）的諸法自性，應當知道這種自性是凡夫所生的邪執為因緣。已經產生、將要產生、正在產生，已經滅盡、將要滅盡、正在滅盡。如果未曾永遠斷除，未曾普遍知曉，就會成為雜染。如果已經永遠斷除，已經普遍知曉，才能成為清凈。還有四種法能夠使菩薩（Bodhisattva，佛教術語，指立志成佛的修行者）攝取正確的廣博學問，即廣博的聽聞和受持，廣博的聽聞和證悟，廣博的聽聞和結果，廣博的聽聞和清凈。按照順序，它們分別是菩提愿（Bodhi-pranidhana，佛教術語，指發菩提心所立下的誓願），親近善友，思擇的力量，安住于空閑之處。應當知道它們的相狀。 問：諸位菩薩的意樂界是什麼？答：對於諸佛之法，信解具有自性所顯現的緣故。問：諸位菩薩的增上意樂界是什麼？答：對於諸佛之法，信解具有功德所顯現的緣故。問：諸位菩薩的勝解界是什麼？答：對於諸佛之法，信解可以獲得所顯現的緣故。問：諸位菩薩的愍是什麼？答：對於苦難現前的諸有情（Sattva，佛教術語，指一切有情識的生命）所隨之生起的憐憫和傷感的緣故。問：諸位菩薩的悲是什麼？答：對於苦難之因現前的諸有情所隨之生起的悲哀的緣故。問：諸位菩薩的慧是什麼？答：對於所知之境通達如所有性的緣故。問：諸位菩薩的智是什麼？答：對於所知之境通達盡所有性的緣故。 又有三種思惟的過患，即不究竟的思惟，非處的思惟，顛倒的思惟。 再次，如同諸位菩薩所實行的惠施，應當知道，這種佈施由七種相才能得以清凈，即施物清凈，戒清凈，見清凈，心清凈，語清凈，智清凈，垢清凈。如此清凈，應當知道一切都具有十種相。什麼是施物清凈的十種相？一是廣大的佈施，因為有眾多差別；二是平等的佈施，因為沒有增加也沒有減少；三是應時的佈施，因為符合他們所喜愛的；四是上妙的佈施，因為顏色等都具足；五是清凈的佈施，因為...
【English Translation】 English version: The middle ground between non-duality is rarely attainable. It is not already arisen, not about to arise, not presently arising; not already ceased, not about to cease, not presently ceasing. It is originally tranquil, its nature is Nirvana (Nirvana, Buddhist term, referring to liberation). Why? Because this is merely conventionally existent, not existent in the ultimate sense (Paramārtha, Buddhist term, referring to the highest truth). If one separates from the self-nature of phenomena through names and words (Nāmadheya, Buddhist term, referring to names and language), one should know that this nature arises from the wrong views of ordinary beings. Already arisen, about to arise, presently arising, already ceased, about to cease, presently ceasing. If not permanently severed and not fully known, it becomes impure. If permanently severed and fully known, it becomes pure. Furthermore, there are four qualities that enable a Bodhisattva (Bodhisattva, Buddhist term, referring to a being who aspires to achieve enlightenment) to gather correct and extensive learning: extensive hearing and retention, extensive hearing and realization, extensive hearing and result, and extensive hearing and purification. In order, these are the Bodhi-pranidhana (Bodhi-pranidhana, Buddhist term, referring to the vow made with the aspiration for enlightenment), association with virtuous friends, the power of discernment, and dwelling in solitude. One should know their characteristics. Question: What is the realm of intention of the Bodhisattvas? Answer: Because of the manifestation of the nature of faith and understanding in the Dharma of the Buddhas. Question: What is the realm of heightened intention of the Bodhisattvas? Answer: Because of the manifestation of the virtue of faith and understanding in the Dharma of the Buddhas. Question: What is the realm of superior understanding of the Bodhisattvas? Answer: Because of the manifestation of the attainability of faith and understanding in the Dharma of the Buddhas. Question: What is the compassion of the Bodhisattvas? Answer: Because of the compassion and sorrow that arise towards sentient beings (Sattva, Buddhist term, referring to all beings with consciousness) who are experiencing suffering. Question: What is the sorrow of the Bodhisattvas? Answer: Because of the sadness that arises towards sentient beings who are experiencing the causes of suffering. Question: What is the wisdom of the Bodhisattvas? Answer: Because of the thorough understanding of the nature of reality as it is in the objects of knowledge. Question: What is the knowledge of the Bodhisattvas? Answer: Because of the thorough understanding of the nature of all that exists in the objects of knowledge. Furthermore, there are three faults of thought: incomplete thought, inappropriate thought, and inverted thought. Moreover, as the generosity practiced by the Bodhisattvas, know that this generosity becomes pure through seven aspects: purity of the object of giving, purity of precepts, purity of view, purity of mind, purity of speech, purity of wisdom, and purity of defilements. Such purity, know that all have ten aspects. What are the ten aspects of purity of the object of giving? First, vast giving, because of numerous distinctions; second, equal giving, because there is no increase or decrease; third, timely giving, because it accords with what they desire; fourth, supreme giving, because colors and other qualities are complete; fifth, pure giving, because...
非不凈物所雜穢故。六如法施。謂無罪相應故。七隨樂施。謂隨求者所愛樂故。八利益施。謂隨彼所宜故。九或頓或漸施。謂觀彼求者故。十無間施。謂無斷絕故。
云何戒清凈十相。一發勤精進所獲財物而用惠施。二自手臂力所致財物而用惠施。三離垢污物而用惠施。四如法而施。五如法所得而用惠施。六息除諸惡而行惠施。七調伏諸根而行惠施。八殷重恭敬而行惠施。九自手而施。十於己僕從先行恩養。然後惠施他來求者。
云何見清凈十相。一不計度我能行施施為我所而行惠施。二不將己挍量於他。謂我是勝是等是劣而行惠施。三不觀他當有反報而行惠施。四不觀察當來有勝殊妙富樂而行惠施。五不觀施全無有果而行惠施。六不觀施不相似果而行惠施。七不觀施有顛倒果而行惠施。八不觀殺害為伴侶善而行惠施。九不觀奇變吉祥之相而行惠施。十不為世間聲譽稱讚而行惠施。
云何心清凈十相。一憐愛心而行惠施。謂任自性于諸有情。二珍寶心而行惠施。謂于施所。三平等心而行惠施。謂于怨親及中庸所。四調伏垢心而行惠施。謂于慳垢及蓄積垢。當知不施於他名為慳垢。自不受用名蓄積垢。五欣樂心而行惠施。謂由七相。一于未來求者發喜樂心故。二于已來求者初見便生凈信心故。三于正
【現代漢語翻譯】 現代漢語譯本 不與不潔之物混雜，因此稱為清凈。六、如法施：因為與無罪相應。七、隨樂施：因為隨順求施者所喜愛。八、利益施：因為隨順他們所適宜的。九、或頓或漸施：因為觀察那些求施者的情況。十、無間施：因為沒有斷絕。
什麼是戒清凈的十種相狀？一、通過勤奮精進所獲得的財物而用來佈施。二、用自己手臂的力量所獲得的財物而用來佈施。三、用遠離垢污的物品來佈施。四、如法地佈施。五、用如法所得的財物來佈施。六、息滅各種惡行而行佈施。七、調伏各種感官而行佈施。八、以殷重恭敬的態度來佈施。九、親手佈施。十、先對自己的僕從進行恩養，然後再佈施給前來求施的人。
什麼是見清凈的十種相狀？一、不計較我能行佈施，佈施是為我所有的，而行佈施。二、不將自己與他人比較，認為我是勝者，是同等者，是劣者，而行佈施。三、不期望他人會有回報而行佈施。四、不觀察將來會有殊勝美妙的富樂而行佈施。五、不認為佈施完全沒有果報而行佈施。六、不認為佈施會產生不相似的果報而行佈施。七、不認為佈施會產生顛倒的果報而行佈施。八、不認為以殺害為伴侶是善事而行佈施。九、不觀察奇特的變異和吉祥的徵兆而行佈施。十、不爲了世間的聲譽和稱讚而行佈施。
什麼是心清凈的十種相狀？一、以憐愛心而行佈施：即任由自己的本性對待一切有情（sentient beings）。二、以珍寶心而行佈施：即對於佈施的對象。三、以平等心而行佈施：即對於怨家、親人和中庸之人。四、調伏垢染之心而行佈施：即對於慳吝的垢染和蓄積的垢染。應當知道，不佈施給他人稱為慳吝的垢染，自己不享用稱為蓄積的垢染。五、以欣樂心而行佈施：即由於七種相狀。一、對於未來求施者生起歡喜心。二、對於已經到來的求施者，初次見面便生起清凈的信心。三、在正
【English Translation】 English version It is pure because it is not mixed with impure things. Six, righteous giving: because it corresponds to being without fault. Seven, giving according to pleasure: because it accords with what the seeker loves. Eight, beneficial giving: because it accords with what is suitable for them. Nine, giving either all at once or gradually: because it observes the circumstances of those seeking. Ten, uninterrupted giving: because it is without cessation.
What are the ten aspects of purity of precepts? First, using wealth obtained through diligent effort to give. Second, using wealth obtained through the strength of one's own arms to give. Third, using items free from defilement to give. Fourth, giving righteously. Fifth, using wealth obtained righteously to give. Sixth, ceasing all evil deeds and practicing giving. Seventh, subduing all the senses and practicing giving. Eighth, giving with earnest respect. Ninth, giving with one's own hands. Tenth, first showing kindness and nurturing one's own servants, and then giving to those who come seeking.
What are the ten aspects of purity of view? First, not calculating that 'I am able to give,' or that 'giving is for my sake,' and then giving. Second, not comparing oneself to others, thinking 'I am superior, equal, or inferior,' and then giving. Third, not expecting others to reciprocate and then giving. Fourth, not observing that there will be superior, wonderful, wealthy happiness in the future and then giving. Fifth, not thinking that giving has no result at all and then giving. Sixth, not thinking that giving produces dissimilar results and then giving. Seventh, not thinking that giving produces inverted results and then giving. Eighth, not thinking that killing as a companion is a good deed and then giving. Ninth, not observing strange changes and auspicious signs and then giving. Tenth, not giving for the sake of worldly fame and praise.
What are the ten aspects of purity of mind? First, giving with a compassionate heart: that is, allowing one's own nature to treat all sentient beings. Second, giving with a precious heart: that is, towards the object of giving. Third, giving with an equal heart: that is, towards enemies, relatives, and those who are neutral. Fourth, subduing the defiled mind and giving: that is, towards the defilement of stinginess and the defilement of accumulation. It should be known that not giving to others is called the defilement of stinginess, and not enjoying oneself is called the defilement of accumulation. Fifth, giving with a joyful heart: that is, due to seven aspects. First, generating a joyful mind towards future seekers. Second, generating pure faith upon first seeing seekers who have already arrived. Third, in the process of
施時生悅豫心故。四生靜定心故。五生無足心故。六生不惱害意趣心故。七施已無追悔心故。六忍辱心而行惠施。謂于求者強遮障中能堪忍故。及無厭倦故。七以慈心而行惠施。謂于惱害者。八以悲心而行惠施。謂于有苦者。九以喜心而行惠施。謂于有功德者。十以舍心而行惠施。謂于親友所。
云何語清凈十相。一先於施物恣彼乞者。二彼若至時稱善來進。三遠離顰蹙平面而視。舒顏含笑先言問訊。四以柔軟言共申談論安慰乞者。五從此無間言當施汝可愛財物欣慶斯施。六正發施言。吾今惠汝。七彼若遮障從容分佈不出粗言。八于乞求者若對若背不毀不呰亦無論說。九若無施物正言詞謝許得隨與。十于乞求者。終不對面呵責驅逐輕笑戲弄。亦不令其改容懷愧。
云何智清凈十相。一由惠施智清凈。二由求者智清凈。三由施物智清凈。四由施加行智清凈。五由以施成熟有情智清凈。六由方便善巧智清凈。七由諸欲過患智清凈。八由除垢智清凈。九由於友遠離攝受智清凈。十由隱覆六方智清凈。
一由惠施智清凈者。謂于施異名。于施體相。于施訓辭。于施差別。皆如實知而行惠施。二由求者智清凈者。謂於一切有情皆住福田覺而行惠施。于諸勝劣有得有失怨恩等所。能善了知隨來求者所樂差別而行
【現代漢語翻譯】 現代漢語譯本： 施捨時心懷喜悅，所以能得到悅豫心。因為四種生命形態（四生）都處於平靜和禪定的狀態，所以能得到靜定心。因為沒有貪求之心，所以能得到無足心。因為沒有惱怒和傷害他人的意圖，所以能得到不惱害意趣心。施捨之後沒有後悔之心，所以能得到無追悔心。以忍辱之心行佈施，是因為在有人阻撓或遮蔽佈施時，能夠忍受，並且沒有厭倦之心。以慈悲之心行佈施，是對待那些惱害自己的人。以悲憫之心行佈施，是對待那些受苦的人。以歡喜之心行佈施，是對待那些有功德的人。以捨棄之心行佈施，是對待親朋好友。 什麼是語言清凈的十種表現？一是先讓乞討者隨意選擇施捨的物品。二是當乞討者到來時，稱讚他們『善來』並請他們上前。三是遠離皺眉，面容平和地看著他們，面帶笑容，先用言語問候。四是用柔和的語言與他們交談，安慰乞討者。五是立刻告訴他們，將要施捨給他們喜愛的財物，併爲這次施捨感到高興。六是正式說出施捨的話語：『我現在施捨給你。』七是如果有人阻撓，從容地分配財物，不說粗暴的話。八是對於乞討者，無論當面還是背後，都不詆譭、不責罵，也不議論。九是沒有施捨的物品時，用委婉的言辭道歉，並承諾以後有機會再給。十是對於乞討者，始終不當面呵斥、驅趕、輕視、嘲笑，也不讓他們改變臉色，心懷愧疚。 什麼是智慧清凈的十種表現？一是通過佈施使智慧清凈。二是通過乞討者使智慧清凈。三是通過施捨的物品使智慧清凈。四是通過佈施的行為使智慧清凈。五是通過佈施使眾產生熟使智慧清凈。六是通過方便善巧使智慧清凈。七是通過了解各種慾望的過患使智慧清凈。八是通過去除煩惱使智慧清凈。九是通過遠離對朋友的執著和攝取使智慧清凈。十是通過隱蔽六方使智慧清凈。 一、通過佈施使智慧清凈，是指對於佈施的不同名稱、佈施的體相、佈施的訓誡、佈施的差別，都能如實地瞭解並進行佈施。二、通過乞討者使智慧清凈，是指對於一切眾生都視為福田（能產生福報的田地）而進行佈施，對於那些處於優勢或劣勢、有所得或有所失、是怨家或恩人等不同境遇的人，能夠清楚地瞭解，並根據他們各自的需求和喜好進行佈施。
【English Translation】 English version: Giving with a joyful mind leads to '悅豫心' (yue yu xin, a joyful mind). Because the four types of beings ('四生', si sheng) are in a state of calmness and meditation, one attains '靜定心' (jing ding xin, a calm and meditative mind). Because of having no greed, one attains '無足心' (wu zu xin, a mind of contentment). Because of having no intention to annoy or harm others, one attains '不惱害意趣心' (bu nao hai yi qu xin, a mind with no intention to harm). Giving without regret leads to '無追悔心' (wu zhui hui xin, a mind without regret). Practicing generosity with patience means being able to endure when someone obstructs or hinders the giving, and without being weary. Giving with a compassionate mind is towards those who annoy you. Giving with a sympathetic mind is towards those who are suffering. Giving with a joyful mind is towards those who have merit. Giving with a relinquishing mind is towards relatives and friends. What are the ten aspects of pure speech? First, let the beggars freely choose the items to be given. Second, when the beggars arrive, greet them with '善來' (shan lai, welcome) and invite them to come forward. Third, avoid frowning, look at them with a peaceful expression, smile, and greet them with words first. Fourth, speak to them in gentle words, comforting the beggars. Fifth, immediately tell them that you will give them their favorite items and be happy for this giving. Sixth, formally say the words of giving: 'I now give to you.' Seventh, if someone obstructs, distribute the items calmly and do not speak harsh words. Eighth, do not slander, scold, or discuss the beggars, whether in front of them or behind their backs. Ninth, if there are no items to give, apologize with tactful words and promise to give them later when there is an opportunity. Tenth, never scold, drive away, despise, or ridicule the beggars in person, nor let them change their expression and feel ashamed. What are the ten aspects of pure wisdom? First, wisdom is purified through giving. Second, wisdom is purified through the beggars. Third, wisdom is purified through the items given. Fourth, wisdom is purified through the act of giving. Fifth, wisdom is purified through maturing sentient beings through giving. Sixth, wisdom is purified through skillful means. Seventh, wisdom is purified through understanding the faults of various desires. Eighth, wisdom is purified through removing afflictions. Ninth, wisdom is purified through detachment from and non-attachment to friends. Tenth, wisdom is purified through concealing the six directions. First, wisdom is purified through giving, which means truly understanding the different names of giving, the essence of giving, the teachings of giving, and the differences of giving, and then practicing giving. Second, wisdom is purified through the beggars, which means regarding all sentient beings as '福田' (fu tian, fields of merit) and giving, and being able to clearly understand those who are in advantageous or disadvantageous situations, who have gained or lost, who are enemies or benefactors, and giving according to their respective needs and preferences.
施故。又先以諸所施財物。遍於一切有情之類意樂而舍。若諸求者自然取時皆生隨喜。三由施物智清凈者。謂於一切工巧業處智善巧故。速疾能集所有財物而用惠施。或由善根之所攝受。謂於前生或現法受所感財物而用惠施。或發神通或由法受所致財物而用惠施。或他積集所有財物而用惠施。如勸導他或任彼務。
四由施加行智清凈者。謂于施加行能善了知。不令求者身心勞倦。自心無染而行惠施。善能分佈施來求者。施貧匱者。施無依者。施惡行者。施妙行者。施自僕從。謂若貧乏中財大財隨其所應如軌行施。非不如軌。
五由施成熟有情智清凈者。謂善了知施。能成熟諸有情已而行惠施。以所施物與諸大眾普共行施。亦令大眾生無量福。又于貧窮樂行施者。以己財物分佈與之令其行施。或有不貧內懷慳吝雖欲惠施。而不能用自財佈施。即以財物與之令施。或於佛法及僧田中欲有所作。便以財物棄捨與之令彼造作。由此因緣於二門中生無量福。
六由方便善巧智清凈者。謂或由教導令行惠施。或強力逼令行惠施。或領彼恩令行惠施。或由生故令行惠施。或由神力而行惠施。七由諸欲過患智清凈者。謂于諸欲所有過患。如實知已而行惠施。謂于苦蘊中或時了知二種過患。一者現法。二者后法。或時
【現代漢語翻譯】 現代漢語譯本： 施捨的清凈由以下幾個方面構成：
一、由施捨的意樂清凈構成：即在施捨之前，對於所要施捨的財物，普遍地以利益一切有情眾生的意願而捨棄。如果那些乞求者自己取用時，都對他們生起隨喜之心。
二、由施捨的財物清凈構成：即對於各種工巧技藝都很精通，因此能夠迅速地積聚各種財物並用來施捨。或者由於善根的攝受，即以前世或現世所感受的財物用來施捨。或者通過神通或者通過佛法而獲得的財物用來施捨。或者他人積聚的財物用來施捨，比如勸導他人或者承擔相關事務。
三、由施捨的加行清凈構成：即對於施捨的行為能夠很好地瞭解，不讓乞求者身心勞累，自己內心沒有染污而進行施捨。善於分配施捨給前來乞求者、貧困者、無依無靠者、行為惡劣者、行為善良者以及自己的僕從。也就是說，如果他們貧乏、中等或者富有，就根據他們的情況如法地進行施捨，而不是不如法地施捨。
四、由施捨成熟有情智的清凈構成：即能夠很好地瞭解施捨能夠成熟有情眾生，然後進行施捨。用所施捨的財物與大眾一起普遍地進行施捨，也讓大眾產生無量的福報。又對於貧窮但樂於施捨的人，將自己的財物分給他們，讓他們去行施。或者有些人並不貧窮，但內心懷有慳吝，即使想要施捨，卻不能用自己的財物去佈施，就將財物給他們讓他們去施捨。或者對於佛法以及僧眾的田地想要有所作為，就將財物捨棄給他們，讓他們去建造。通過這些因緣，在這兩個方面都產生無量的福報。
五、由方便善巧智的清凈構成：即或者通過教導使他人行施，或者強迫他人行施，或者因為領受了他的恩惠而使他人行施，或者因為出生而使他人行施，或者通過神通力而行施。
六、由對各種慾望的過患的智慧清凈構成：即對於各種慾望的所有過患，如實地瞭解之後才進行施捨。也就是說，在苦蘊（dukkhakkhandha）中，有時瞭解兩種過患，一是現世的，二是來世的。有時... English version: The purity of giving is constituted by the following aspects:
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Constituted by the purity of the intention of giving: that is, before giving, one universally relinquishes the wealth to be given with the intention of benefiting all sentient beings. If those who ask for it take it themselves, one generates joy and approval for them.
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Constituted by the purity of the object of giving: that is, being proficient in all kinds of crafts and skills, one is able to quickly accumulate various wealth and use it for giving. Or, due to the influence of good roots, that is, using the wealth experienced in previous or present lives for giving. Or using wealth obtained through supernatural powers or through the Dharma for giving. Or using wealth accumulated by others for giving, such as persuading others or undertaking related affairs.
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Constituted by the purity of the practice of giving: that is, being able to understand the act of giving well, not causing the supplicants to be physically or mentally exhausted, and giving without any defilement in one's own mind. Being good at distributing gifts to those who come to ask, the poor, the helpless, those who behave badly, those who behave well, and one's own servants. That is to say, if they are poor, of medium means, or rich, one gives according to their situation in accordance with the Dharma, and not contrary to the Dharma.
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Constituted by the purity of the wisdom of maturing sentient beings through giving: that is, being able to understand well that giving can mature sentient beings, and then giving. Using the wealth given to universally give together with the masses, and also causing the masses to generate immeasurable blessings. Also, for those who are poor but happy to give, one distributes one's own wealth to them so that they can give. Or some people are not poor, but harbor stinginess in their hearts, and even if they want to give, they cannot use their own wealth to give, so one gives them wealth to let them give. Or if they want to do something for the Buddha Dharma and the Sangha's fields, they relinquish wealth to them so that they can build. Through these causes, immeasurable blessings are generated in these two aspects.
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Constituted by the purity of the wisdom of skillful means: that is, either by teaching others to give, or by forcing others to give, or by causing others to give because they have received their favor, or by causing others to give because of birth, or by giving through supernatural powers.
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Constituted by the purity of the wisdom of the faults of various desires: that is, giving only after truly understanding all the faults of various desires. That is to say, in the aggregate of suffering (dukkhakkhandha), sometimes one understands two kinds of faults, one is in this life, and the other is in the next life. Sometimes...
【English Translation】 The purity of giving is constituted by the following aspects:
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Constituted by the purity of the intention of giving: that is, before giving, one universally relinquishes the wealth to be given with the intention of benefiting all sentient beings. If those who ask for it take it themselves, one generates joy and approval for them.
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Constituted by the purity of the object of giving: that is, being proficient in all kinds of crafts and skills, one is able to quickly accumulate various wealth and use it for giving. Or, due to the influence of good roots, that is, using the wealth experienced in previous or present lives for giving. Or using wealth obtained through supernatural powers or through the Dharma for giving. Or using wealth accumulated by others for giving, such as persuading others or undertaking related affairs.
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Constituted by the purity of the practice of giving: that is, being able to understand the act of giving well, not causing the supplicants to be physically or mentally exhausted, and giving without any defilement in one's own mind. Being good at distributing gifts to those who come to ask, the poor, the helpless, those who behave badly, those who behave well, and one's own servants. That is to say, if they are poor, of medium means, or rich, one gives according to their situation in accordance with the Dharma, and not contrary to the Dharma.
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Constituted by the purity of the wisdom of maturing sentient beings through giving: that is, being able to understand well that giving can mature sentient beings, and then giving. Using the wealth given to universally give together with the masses, and also causing the masses to generate immeasurable blessings. Also, for those who are poor but happy to give, one distributes one's own wealth to them so that they can give. Or some people are not poor, but harbor stinginess in their hearts, and even if they want to give, they cannot use their own wealth to give, so one gives them wealth to let them give. Or if they want to do something for the Buddha Dharma and the Sangha's fields, they relinquish wealth to them so that they can build. Through these causes, immeasurable blessings are generated in these two aspects.
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Constituted by the purity of the wisdom of skillful means: that is, either by teaching others to give, or by forcing others to give, or by causing others to give because they have received their favor, or by causing others to give because of birth, or by giving through supernatural powers.
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Constituted by the purity of the wisdom of the faults of various desires: that is, giving only after truly understanding all the faults of various desires. That is to say, in the aggregate of suffering ('dukkhakkhandha'), sometimes one understands two kinds of faults, one is in this life, and the other is in the next life. Sometimes...
了知五種過患。謂如五種過患經說。或時了知六種過患。謂此諸欲是怖增語如是等類。廣說如經。或時了知七種過患。謂知諸欲無常虛偽誑妄失法譬如幻事惑亂愚夫。或時了知八種過患。謂知諸欲如朽骸骨。如經廣說。乃至猶如樹端熟果。
八由除垢智清凈者。謂于除遣十四垢業。如實知已而行惠施。此如尸佉落迦經說九由於友遠離攝受智清凈者。謂能善知遠離四種惡友攝受四種善友而行惠施。此亦如尸佉落迦經說。
十由隱覆六方智清凈者。謂隱覆六方而行惠施。此亦如尸佉落迦經說。云何垢清凈十相。一遠離懈怠垢而行惠施。謂或內或外。或近或遠。或身疲倦或不疲倦。或身羸劣或不羸劣。而常惠施。二遠離貪垢而行惠施。謂于財物。三遠離瞋垢而行惠施。謂于求者。四遠離癡垢而行惠施。謂于因果。五遠離障垢而行惠施。言障垢者。謂四種障。一不串習。二匱乏。三耽湎。四觀果。六善分佈而行惠施。此即遠離非道理垢。謂貧乏者于自僕從。若中財者即于彼所及貧苦所。若大財者即于彼所。亦于其餘來求者所。七由圓滿而行惠施。此即遠離諸減少垢。謂事圓滿。意樂圓滿。事圓滿者。復有七相。一施資產事。二施國土事。三施有情事。四施莊嚴事。五施捨宅事。六施居處事。七施內身事。意樂圓滿
【現代漢語翻譯】 現代漢語譯本 了知五種過患（缺點）。正如《五種過患經》所說。有時了知六種過患。即這些慾望是令人恐懼的言語等等，詳細內容如經文所說。有時了知七種過患。即知曉諸欲是無常的、虛假的、欺騙的、會讓人失去正法的，譬如幻術迷惑愚人。有時了知八種過患。即知曉諸欲如同腐朽的骸骨，如經文廣說，乃至猶如樹梢上的熟果。
八、由除垢智清凈者。即對於去除十四種垢業，如實知曉后施行佈施。這如《尸佉落迦經》（Sigalaka Sutta，教導在家居士倫理的經典）所說。九、由於遠離惡友、攝受善友的智慧而清凈者。即能夠善於知曉遠離四種惡友，攝受四種善友而施行佈施。這也如《尸佉落迦經》所說。
十、由隱覆六方智清凈者。即隱覆六方而施行佈施。這也如《尸佉落迦經》所說。什麼是垢清凈的十種相？一、遠離懈怠垢而施行佈施。即或者在內部或者在外部，或者在近處或者在遠處，或者身體疲倦或者不疲倦，或者身體羸弱或者不羸弱，而經常佈施。二、遠離貪垢而施行佈施。即對於財物。三、遠離嗔垢而施行佈施。即對於求施者。四、遠離癡垢而施行佈施。即對於因果。五、遠離障垢而施行佈施。所說的障垢，即四種障礙。一、不串習（不習慣）。二、匱乏（缺乏）。三、耽湎（沉溺）。四、觀果（只看結果）。六、善於分配而施行佈施。這即是遠離非道理垢。即貧乏的人對於自己的僕從，如果中等財富的人就對於他們以及貧苦的人，如果巨大財富的人就對於他們，也對於其他來求施的人。七、由圓滿而施行佈施。這即是遠離各種減少的垢。即事情圓滿，意樂圓滿。事情圓滿，又有七種相。一、佈施資產的事。二、佈施國土的事。三、佈施有情的事。四、佈施莊嚴的事。五、佈施舍宅的事。六、佈施居處的事。七、佈施內身的事。意樂圓滿
【English Translation】 English version Understanding the five kinds of faults. As stated in the 'Five Faults Sutra'. Sometimes understanding six kinds of faults, such as these desires being fearful speech, and so on, as detailed in the scriptures. Sometimes understanding seven kinds of faults, which is knowing that desires are impermanent, false, deceptive, and lead to the loss of Dharma, like illusions that confuse fools. Sometimes understanding eight kinds of faults, which is knowing that desires are like decayed bones, as extensively described in the scriptures, even like ripe fruits on the end of a branch.
Eight, being purified by the wisdom of removing defilements. This means truly knowing and practicing generosity after understanding the fourteen defilements to be removed. This is as stated in the Sigalaka Sutta (Sigalaka Sutta, a scripture teaching ethics for lay householders). Nine, being purified by the wisdom of distancing oneself from bad friends and embracing good friends. This means being able to skillfully know to distance oneself from four kinds of bad friends and embrace four kinds of good friends, and practicing generosity. This is also as stated in the Sigalaka Sutta.
Ten, being purified by the wisdom of concealing the six directions. This means practicing generosity while concealing the six directions. This is also as stated in the Sigalaka Sutta. What are the ten aspects of purity from defilements? One, practicing generosity while distancing oneself from the defilement of laziness. This means constantly giving, whether internally or externally, whether near or far, whether the body is tired or not, whether the body is weak or not. Two, practicing generosity while distancing oneself from the defilement of greed. This means regarding material possessions. Three, practicing generosity while distancing oneself from the defilement of anger. This means regarding those who ask for charity. Four, practicing generosity while distancing oneself from the defilement of delusion. This means regarding cause and effect. Five, practicing generosity while distancing oneself from the defilement of obstacles. The so-called defilement of obstacles refers to four kinds of obstacles: 1. Lack of familiarity (not being accustomed). 2. Lack (deficiency). 3. Addiction (indulgence). 4. Observing the result (only looking at the outcome). Six, practicing generosity by distributing well. This means distancing oneself from the defilement of unreasonableness. That is, a poor person to their servants, a person of moderate wealth to them and to the poor, and a person of great wealth to them and also to others who come seeking charity. Seven, practicing generosity with completeness. This means distancing oneself from all defilements of reduction. That is, the matter is complete, and the intention is complete. The completeness of the matter has seven aspects: 1. The matter of giving assets. 2. The matter of giving land. 3. The matter of giving sentient beings. 4. The matter of giving adornments. 5. The matter of giving houses. 6. The matter of giving dwellings. 7. The matter of giving one's own body. The intention is complete.
者。謂于內身及外財寶。獲得自性無著意樂。八由清凈而行惠施。此即遠離不清凈垢。謂由十種清凈。即無著無取等如本地分廣說。九善觀察而行惠施。此即遠離惡慧垢。謂觀察施物。觀察意樂。觀察其田。觀察施物者。謂觀察受用勝於積聚。觀察惠施勝於受用。何以故。若唯積聚不能自益。不能益他。非現法利非后法利。若諸菩薩唯自受用名自饒益。非饒益他。名現法利。非后法利。若諸菩薩能行惠施。便自發生廣大歡喜。名自饒益名饒益他。名現法利名后法利。觀察意樂者。當知意樂略有四種。一于因中無倒意樂。二于果中無著意樂。三于有情悲愍意樂。四於一切智智圓滿意樂。由如是等諸意樂故。而行惠施。觀察田者。當知略由五相。一於是處乞求可得。二於是處已有乞求復加貧匱。三於是處已有貧匱復無依怙。四於是處有無依怙復行惡行。是名為田。五於是處雖無此等。而有修行善行可得。由七種相當知非田。一乞求者極大暴惡曾為怨害。歸依怨害而有所求。二勸為善事終不能得。三心懷染污為染污事而有乞求。四為損惱而有乞求。五乞求者或自是魔或魔所魅非處乞求。六乞求父母。或復隨一非所施物。七能為無義。由此等相當知是名觀察非田。十具方便德而行惠施。此即遠離無方便過失垢。此中方便者。謂
【現代漢語翻譯】 現代漢語譯本： 指的是對於自身以及身外財寶，獲得自性上的無執著的意樂。八、通過清凈的行為來進行佈施，這就能遠離不清凈的污垢。這裡所說的清凈，指的是通過十種清凈，即無執著、無索取等等，如同在《本地分》中詳細解說的那樣。九、善於觀察后再進行佈施，這就能遠離惡慧的污垢。這裡所說的觀察，指的是觀察施捨的物品，觀察意樂，觀察福田。觀察施捨的物品，指的是觀察受用勝過積聚，觀察惠施勝過受用。為什麼這麼說呢？如果只是積聚，不能使自己受益，也不能使他人受益，既不是現世的利益，也不是來世的利益。如果各位菩薩只是自己受用，這叫做自我饒益，不能饒益他人，是現世的利益，不是來世的利益。如果各位菩薩能夠行佈施，便會自然而然地生起廣大的歡喜，這叫做自我饒益，也叫做饒益他人，既是現世的利益，也是來世的利益。觀察意樂，應當知道意樂大致有四種：一、在因地中沒有顛倒的意樂；二、在果地中沒有執著的意樂；三、對於有情眾生具有悲憫的意樂；四、對於圓滿一切智智的意樂。由於像這樣的各種意樂，而進行惠施。觀察福田，應當知道大致通過五種相：一、在這個地方乞求可以得到；二、在這個地方已經有了乞求，又更加貧困；三、在這個地方已經有了貧困，又沒有依靠；四、在這個地方有了沒有依靠，又做惡行，這叫做福田。通過七種相，應當知道不是福田：一、乞求者極其暴惡，曾經是怨家仇敵，歸依怨家仇敵而有所求；二、勸他做善事，最終不能做到；三、心懷染污，爲了染污的事情而有所乞求；四、爲了損害他人而有所乞求；五、乞求者或者自己是魔，或者被魔所迷惑，在不適當的場合乞求；六、乞求父母，或者乞求父母中的任何一方，不是可以施捨的東西；七、能做沒有意義的事情。通過這些相，應當知道這叫做觀察非福田。十、具備方便的功德而進行惠施，這就能遠離沒有方便的過失污垢。這裡所說的方便，指的是
【English Translation】 English version: It refers to acquiring a sense of joy that is unattached in nature towards one's own body and external treasures. Eight, giving alms through pure actions, which can keep one away from impure defilements. The purity mentioned here refers to the ten types of purity, namely non-attachment, non-acquisition, etc., as detailed in the 'Local Division'. Nine, giving alms after careful observation, which can keep one away from the defilement of evil wisdom. The observation mentioned here refers to observing the items to be given, observing the intention, and observing the field of merit. Observing the items to be given refers to observing that enjoyment is superior to accumulation, and that giving alms is superior to enjoyment. Why is this so? If one only accumulates, one cannot benefit oneself or others, and it is neither a benefit in this life nor a benefit in the next life. If the Bodhisattvas only enjoy themselves, it is called self-benefit, but it does not benefit others, and it is a benefit in this life, but not in the next life. If the Bodhisattvas can give alms, they will naturally generate great joy, which is called self-benefit and also benefiting others, and it is both a benefit in this life and a benefit in the next life. Observing the intention, one should know that there are roughly four types of intention: first, the intention of not being inverted in the cause; second, the intention of not being attached in the result; third, the intention of compassion for sentient beings; fourth, the intention of fulfilling the perfect wisdom of all knowledge. Because of such intentions, one gives alms. Observing the field of merit, one should know that it is roughly through five aspects: first, one can obtain by begging in this place; second, one is already begging in this place and is even more impoverished; third, one is already impoverished in this place and has no support; fourth, one has no support in this place and does evil deeds, this is called the field of merit. Through seven aspects, one should know that it is not a field of merit: first, the beggar is extremely violent and was once an enemy, relying on the enemy to ask for something; second, one advises him to do good deeds, but ultimately cannot do it; third, one has a defiled mind and asks for defiled things; fourth, one asks for something in order to harm others; fifth, the beggar is either a demon himself or is bewitched by a demon, begging in an inappropriate place; sixth, begging from parents, or begging from either of the parents, is not something that can be given; seventh, one can do meaningless things. Through these aspects, one should know that this is called observing a non-field of merit. Ten, giving alms with the merit of having skillful means, which can keep one away from the defilement of the fault of not having skillful means. The skillful means mentioned here refers to
串習施。不顧身命。悲愍有情。真實義智無上菩提勝解教導。強力逼迫。處任恩報。生及神力。
瑜伽師地論卷第七十四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十五
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之四
複次當知菩薩毗奈耶略有三聚。初律儀戒毗奈耶聚。如薄伽梵為諸聲聞所化有情略說毗奈耶相。當知即此毗奈耶聚。云何攝善法戒毗奈耶聚。謂諸菩薩于攝善法戒勤修習時。略於六心應善觀察。何等為六。一輕蔑心。二懈怠俱行心。三有覆蔽心。四勤勞倦心。五病隨行心。六障隨行心。若諸菩薩于善法中。所有輕心無勝解心及陵蔑心名輕蔑心。若有懶墮憍醉放逸所纏繞心。名懈怠俱行心。若貪慾等隨有一蓋。或諸煩惱及隨煩惱所纏繞心。名有覆蔽心。若住勇猛增上精進。身疲心倦映蔽其心。名勤勞倦心。若有諸病損惱其心。無有力能不堪修行。名病隨行心。若有喜樂談論等障。隨逐其心。名障隨行心。菩薩於此六種心中。應正觀察。我于如是六種心中。為有隨一現前行耶。為無有耶。於前三心。菩薩一向不應生起。設已生起不應忍受。若有忍受而不棄捨。遍於一切。皆名有罪。勤勞倦心現在前時。由此心故舍善方便。若為
【現代漢語翻譯】 現代漢語譯本 串習施（Dāna，佈施）。不顧身命。悲憫有情（Sattvas，一切有情眾生）。真實義智（Tattvartha-jñāna，如實了知諸法實相的智慧）無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）勝解教導。強力逼迫。處任恩報。生及神力。
《瑜伽師地論》卷第七十四 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第七十五
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝抉擇分中菩薩地之四
複次，當知菩薩毗奈耶（Vinaya，戒律）略有三聚。初律儀戒毗奈耶聚，如薄伽梵（Bhagavan，世尊）為諸聲聞（Śrāvaka，聽聞佛法而證悟的弟子）所化有情略說毗奈耶相，當知即此毗奈耶聚。云何攝善法戒毗奈耶聚？謂諸菩薩于攝善法戒勤修習時，略於六心應善觀察。何等為六？一輕蔑心。二懈怠俱行心。三有覆蔽心。四勤勞倦心。五病隨行心。六障隨行心。若諸菩薩于善法中，所有輕心無勝解心及陵蔑心名輕蔑心。若有懶惰憍醉放逸所纏繞心，名懈怠俱行心。若貪慾等隨有一蓋，或諸煩惱及隨煩惱所纏繞心，名有覆蔽心。若住勇猛增上精進，身疲心倦映蔽其心，名勤勞倦心。若有諸病損惱其心，無有力能不堪修行，名病隨行心。若有喜樂談論等障，隨逐其心，名障隨行心。菩薩於此六種心中，應正觀察。我于如是六種心中，為有隨一現前行耶？為無有耶？於前三心，菩薩一向不應生起。設已生起不應忍受。若有忍受而不棄捨，遍於一切，皆名有罪。勤勞倦心現在前時，由此心故舍善方便，若為
【English Translation】 English version Practicing giving (Dāna). Disregarding one's own life. With compassion for sentient beings (Sattvas). With profound understanding of the wisdom of ultimate reality (Tattvartha-jñāna), and supreme enlightenment (Anuttarā-samyak-saṃbodhi), guiding with superior understanding. Forcibly compelling. Requiting kindness. Birth and miraculous powers.
Yogācārabhūmi-śāstra, Scroll 74 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 75
Said by Bodhisattva Maitreya
Tripiṭaka Master Xuanzang, by Imperial Decree, translated Section on Determining the Collection, Fourth Section on the Bodhisattva Grounds
Furthermore, it should be known that the Bodhisattva's Vinaya (discipline) is roughly divided into three categories. The first is the Vinaya Collection of Restraining Precepts, as the Bhagavan (the Blessed One) briefly explained the characteristics of the Vinaya for sentient beings who are transformed by the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings). It should be known that this is precisely the Vinaya Collection. What is the Vinaya Collection of Gathering Good Dharmas? It means that when Bodhisattvas diligently cultivate the precepts of gathering good dharmas, they should carefully observe six types of minds. What are the six? First, a contemptuous mind. Second, a mind accompanied by laziness. Third, a concealed mind. Fourth, a mind weary from diligence. Fifth, a mind accompanied by illness. Sixth, a mind accompanied by obstacles. If Bodhisattvas have a light mind, a mind without superior understanding, or a disdainful mind towards good dharmas, this is called a contemptuous mind. If one has a mind entangled by laziness, arrogance, intoxication, and carelessness, this is called a mind accompanied by laziness. If one is entangled by greed or any other covering, or by afflictions and secondary afflictions, this is called a concealed mind. If one dwells in courageous and increasing diligence, but the body is tired and the mind is weary, obscuring the mind, this is called a mind weary from diligence. If one has illnesses that harm the mind, without strength and unable to cultivate, this is called a mind accompanied by illness. If there are obstacles such as delighting in joyful discussions that follow the mind, this is called a mind accompanied by obstacles. Bodhisattvas should correctly observe these six types of minds. 'Do I have any of these six types of minds presently arising? Or do I not have them?' Regarding the first three minds, Bodhisattvas should never allow them to arise. If they have already arisen, they should not tolerate them. If one tolerates them without abandoning them, then in all respects, it is called a transgression. When a mind weary from diligence is present, one abandons skillful means because of this mind. If for
暫息身心疲惱。當於善法多修習者。當知無罪。若於一切畢竟舍離。謂我何用精勤修習如是善法。令我現在安住此苦。若如是者當知有罪。病隨行心現在前時。菩薩於此無有自在。不隨所欲修善加行。雖復忍受而無有罪。障隨行心現在前時。若不隨欲墮在其中。或觀此中有大義利。雖復忍受而無有罪。若隨所欲故入其中。或觀是中無有義利。或少義利而故忍受。當知有罪。如是六心前三生已而忍受者。一向有罪。病隨行心。雖復忍受。一向無罪。余之二心若生起已而忍受者。或是有罪或是無罪。若諸菩薩于作有情利益戒中勤修習時。當正觀察六處攝行。所謂自他。財衰。財盛。法衰。法盛。是名六處。言財衰者。謂衣食等未得不得得已斷壞。與此相違當知財盛。言法衰者。謂越所學。于先未聞勝義所攝如來所說微妙法句。不得聽聞。如不聽聞先所未聞。如是于先所未思惟不得思惟。有聽聞障有思惟障。設得聞思尋復忘失。于所未證修所成善。而未能證。設證還退。與此相違當知法盛。此中菩薩作自法衰。令他財盛。此不應為。如令財盛。法盛亦爾。此中義者越學所攝。及能隨順越學所攝。或於證法退失所攝。當知法衰。又諸菩薩作自財衰令他財盛。若此財盛不引法衰。此則應為。若引法衰。此不應為。如令財盛法盛亦
【現代漢語翻譯】 現代漢語譯本 止息身心疲憊煩惱。應當在善法上多多修習，要知道這是沒有罪過的。如果對於一切都徹底捨棄，認為我何必精勤修習這些善法，讓我現在安住於此痛苦之中？如果這樣，要知道這是有罪過的。當疾病纏身，心識現前時，菩薩對此沒有自主能力，不能隨心所欲地修習善行，即使忍受也沒有罪過。當障礙纏繞心識現前時，如果不隨順慾望而墮入其中，或者觀察到其中有大的意義和利益，即使忍受也沒有罪過。如果隨順慾望故意進入其中，或者觀察到其中沒有意義和利益，或者只有很少的意義和利益卻仍然忍受，要知道這是有罪過的。像這樣，以上六種心識，前三種生起后仍然忍受的，一概是有罪的。疾病纏繞心識，即使忍受，一概是沒有罪的。其餘兩種心識如果生起后仍然忍受的，或者是有罪的，或者是沒有罪的。如果各位菩薩在做利益有情眾生的戒律中勤奮修習時，應當正確觀察六個方面的情況，包括自己和他人，財富的衰敗和財富的興盛，佛法的衰敗和佛法的興盛，這叫做六處。所說的財富衰敗，是指衣食等沒有得到，已經得到的又斷絕損壞。與此相反的情況，應當知道是財富興盛。所說的佛法衰敗，是指違越所學，對於先前沒有聽聞過的殊勝意義所包含的如來所說的微妙法句，不能夠聽聞。像不能聽聞先前沒有聽聞過的，像這樣對於先前沒有思惟過的不能夠思惟，有聽聞的障礙，有思惟的障礙。即使能夠聽聞和思惟，隨即又忘記喪失。對於沒有證得的修所成善，而不能夠證得，即使證得了又退失。與此相反的情況，應當知道是佛法興盛。這裡，菩薩使自己佛法衰敗，使他人財富興盛，這是不應該做的。像使他人財富興盛一樣，使他人佛法興盛也是如此。 這裡所說的意義是指違越所學的，以及能夠隨順違越所學的，或者對於證悟的佛法退失的，應當知道是佛法衰敗。還有，各位菩薩使自己財富衰敗，使他人財富興盛，如果這種財富興盛不導致佛法衰敗，這就可以做。如果導致佛法衰敗，這是不應該做的。像使他人財富興盛，佛法也興盛一樣。
【English Translation】 English version Ceasing bodily and mental weariness and afflictions. One should diligently cultivate virtuous dharmas, knowing that there is no fault in doing so. If one completely abandons everything, thinking, 'Why should I diligently cultivate such virtuous dharmas, causing me to remain in this suffering now?' If this is the case, know that there is fault. When illness accompanies the mind and is present, a Bodhisattva has no control over this and cannot cultivate virtuous practices as desired. Even if one endures it, there is no fault. When obstructive thoughts accompany the mind and are present, if one does not follow desires and fall into them, or if one observes that there is great meaning and benefit in them, even if one endures it, there is no fault. If one deliberately enters into them according to desires, or observes that there is no meaning or benefit in them, or only a little meaning and benefit, and still endures it, know that there is fault. Thus, of the six types of minds mentioned above, enduring the first three after they have arisen is always a fault. Enduring illness-accompanied minds is always without fault. If the remaining two types of minds arise and are endured, it may or may not be a fault. If Bodhisattvas diligently cultivate the precepts of benefiting sentient beings, they should correctly observe the six aspects of conduct: namely, oneself and others, the decline and prosperity of wealth, and the decline and prosperity of the Dharma. These are called the six aspects. The decline of wealth refers to not obtaining clothing and food, or having obtained them but then losing or damaging them. The opposite of this is known as the prosperity of wealth. The decline of the Dharma refers to transgressing what has been learned, and not being able to hear the subtle Dharma verses spoken by the Tathagata (Thus Come One), which are included in the supreme meaning and have not been heard before. Just as one cannot hear what has not been heard before, so too one cannot contemplate what has not been contemplated before. There are obstacles to hearing and obstacles to contemplation. Even if one can hear and contemplate, one quickly forgets and loses it. One cannot realize the virtuous deeds accomplished through cultivation that have not been realized, and even if one realizes them, one regresses. The opposite of this is known as the prosperity of the Dharma. Here, if a Bodhisattva causes their own Dharma to decline while causing others' wealth to prosper, this should not be done. It is the same as causing wealth to prosper, so too with causing the Dharma to prosper. Here, the meaning refers to transgressing what has been learned, as well as being able to comply with transgressing what has been learned, or regressing from the Dharma of enlightenment. This should be known as the decline of the Dharma. Furthermore, if Bodhisattvas cause their own wealth to decline while causing others' wealth to prosper, if this prosperity of wealth does not lead to the decline of the Dharma, then this can be done. If it leads to the decline of the Dharma, this should not be done. It is the same as causing others' wealth to prosper, so too with the Dharma prospering.
爾。又諸菩薩作自財盛。令他財盛。此則應為。如令財盛。法盛亦爾。又諸菩薩作自法盛。令他財盛。此則應為。如令財盛。法盛亦爾。于如是事若不修行名為有罪。若正修行是名無罪。
如是且說菩薩所受三種律儀略毗奈耶。菩薩于中常應作意思惟修學。若有於此三種所受菩薩戒中。隨有所闕當知非護。當言不護菩薩律儀。不當言護此三種戒。由律儀戒之所攝持令其和合。若能於此精勤守護。亦能精勤守護餘二。若有於此不能守護。亦于餘二不能守護。是故若有毀律儀戒。名毀一切菩薩律儀。若有為令他了知故。隨順他故由他勸導受菩薩戒。非自所起增上意樂。隨觀隨察。自生凈信。于諸有情住憐愍心。愛樂善法受菩薩戒。當言。此非真實防護。亦非圓滿修習善法。亦不能得彼果勝利。與此相違當知乃名真實防護亦能獲得彼果勝利。
複次若有不捨如是律儀。當知餘生亦得隨轉非彼舍者。又舍因緣略有四種。一者決定發起受心不同分心。二者若於有所識別大丈夫前故意發起棄捨語言。三者總別毀犯四種他所勝法。四者若以增上品纏總別毀犯隨順四種他所勝法。由此因緣當知棄捨菩薩律儀。若有還得清凈受心。復應還受。複次若有出家菩薩。除三衣外所有長物。佛所聽畜身所受用順安樂住。若故思擇施來
【現代漢語翻譯】 現代漢語譯本：此外，諸位菩薩使自己財富增長，也使他人財富增長，這是應當做的。如同使他人財富增長一樣，使他人佛法增長也是如此。此外，諸位菩薩使自己佛法增長，也使他人財富增長，這也是應當做的。如同使他人財富增長一樣，使他人佛法增長也是如此。對於這樣的事情，如果不修行，就叫做有罪；如果正確修行，就叫做無罪。
以上簡略地說明了菩薩所受的三種律儀（vinaya，戒律）。菩薩應當經常作意思惟修學。如果有人對於這三種所受的菩薩戒中，有所缺失，應當知道這是沒有守護，應當說沒有守護菩薩的律儀，不應當說守護了這三種戒。由於律儀戒的攝持，使它們和合。如果能夠精勤守護這個，也能精勤守護其餘兩種。如果有人不能守護這個，也就不能守護其餘兩種。所以，如果有人毀壞律儀戒，就叫做毀壞一切菩薩律儀。如果有人爲了讓別人瞭解，隨順別人，由於別人的勸導而受菩薩戒，不是自己生起增上意樂，隨觀隨察，自己生起凈信，對於諸有情（sentient beings）安住憐憫心，喜愛善法而受菩薩戒，應當說，這不是真實的防護，也不是圓滿地修習善法，也不能得到那樣的果報勝利。與此相反，應當知道這才是真實的防護，也能獲得那樣的果報勝利。
再次，如果有人不捨棄這樣的律儀，應當知道來世也能隨之流轉，而不是捨棄的人。捨棄的原因大概有四種：一是決定發起受戒的心與不發起受戒的心不同；二是在有所識別的大丈夫面前故意發起捨棄的語言；三是總的或分別地毀犯四種他勝法（pārājika，根本戒）；四是以增上品纏（intense afflictions）總的或分別地毀犯隨順四種他勝法。由於這些原因，應當知道捨棄了菩薩律儀。如果有人還得清凈受戒的心，應當再次受戒。再次，如果有人出家的菩薩，除了三衣（tricīvara，袈裟）之外，所有多餘的物品，是佛所允許畜養的，身體所受用，順於安樂住，如果故意思擇施捨來
【English Translation】 English version: Furthermore, Bodhisattvas cause their own wealth to increase and also cause the wealth of others to increase; this should be done. Just as causing the wealth of others to increase, so too is causing the Dharma of others to increase. Furthermore, Bodhisattvas cause their own Dharma to increase and also cause the wealth of others to increase; this should also be done. Just as causing the wealth of others to increase, so too is causing the Dharma of others to increase. Regarding such matters, if one does not practice, it is called a fault; if one practices correctly, it is called faultless.
Thus, I have briefly explained the three types of precepts (vinaya) received by Bodhisattvas. Bodhisattvas should constantly contemplate and study them. If someone is deficient in any of these three received Bodhisattva precepts, it should be known that they are not protected; it should be said that they have not protected the Bodhisattva's precepts, and it should not be said that they have protected these three precepts. It is through the holding of the precepts that they are brought into harmony. If one can diligently protect this, one can also diligently protect the other two. If someone cannot protect this, they also cannot protect the other two. Therefore, if someone violates the precepts, it is called violating all Bodhisattva precepts. If someone receives the Bodhisattva precepts to make others understand, to comply with others, or due to the encouragement of others, and not from their own arising of superior intention, observing and examining, generating pure faith themselves, dwelling in compassion for all sentient beings, and loving good Dharma, it should be said that this is not true protection, nor is it the complete cultivation of good Dharma, nor can one obtain the resulting victory. Contrary to this, it should be known that this is true protection and one can also obtain the resulting victory.
Furthermore, if someone does not abandon such precepts, it should be known that they will also continue to be transferred in future lives, unlike those who abandon them. There are roughly four causes for abandoning them: first, the mind that definitely initiates the vow is different from the mind that does not initiate the vow; second, intentionally uttering words of abandonment in front of a great person who is capable of discernment; third, violating the four pārājikas (defeats, root vows) in general or in particular; fourth, violating the four offenses that accord with the four pārājikas in general or in particular with intense afflictions. Due to these causes, it should be known that one has abandoned the Bodhisattva precepts. If someone regains a pure mind of taking vows, they should take them again. Furthermore, if a monastic Bodhisattva, besides the three robes (tricīvara), has any extra possessions that the Buddha has allowed to be kept, which are used by the body and conducive to comfortable living, if they intentionally consider giving them away...
求者。當知無罪。若顧善品非慳貪障而不施者。亦無有罪。諸有葉紙已書正法。有嬰兒慧眾生來乞。若施與之當知有罪。若勸他施亦名有罪。除作是心。我今惠彼欲試其人于甚深法堪受持不。能信解不。如是無罪。若以葉紙書似正法及外道論。或先已書授彼信解眾生手中。或勸他與當知有罪。菩薩唯應勸彼棄捨手中異論。或令書寫諸佛聖教。或自欲知彼不堅實不應開示。或有葉紙猶未書寫。有來求乞爾時菩薩應問彼言。汝今何用如是物。為彼若答言我欲轉賣以充食用。若此葉紙為書正法則不應與。有財物者應施價直。若無價直二俱不與。亦無有罪。彼若答言我求此物為書正法。即以葉紙應施與之。仍告彼言隨意受用。彼若欲書下劣典籍。不與無罪。如書下劣書等亦爾。若欲書寫最勝經典。不施與者當知有罪。若諸菩薩於己有恩諸有情所。隨順恩想相續發起親友意樂。以有染心方便攝受。欲為朋黨。當知有罪。或於有怨諸有情所。隨順怨想相續。發起怨仇意樂。有穢濁心當知有罪。或於無恩無怨諸有情所相續。發起中庸。意樂放舍意樂。當知有罪。若有現前求欲出家。隨順觀察時。有過患卻有過患不度出家當知無罪。若有安住憐愍彼心。雖度出家亦無有罪。如說出家受具足戒。與作依止。攝為徒眾當知亦爾。由如是等所
有行相。當知菩薩三種戒蘊皆得圓滿。
複次先已廣說施等。今當略說。謂諸菩薩所有佈施。略與五種功德相應得入佈施到彼岸數。何等為五。一者無著。二者無戀。三者無罪。四無分別。五者回向。如施戒等當知亦爾。無著者。謂於一切種施等障法中。無有掛礙。無戀者。謂于有染及彼果中。心無繫著。無罪者。謂遠離一切種施等隨煩惱。無分別者。謂于施等不觀遍計所執自性。迴向者。謂以一切施等諸行。愿得阿耨多羅三藐三菩提果。如是菩薩由此五德。攝受一切波羅蜜多名菩薩施。乃至名菩薩慧。名一切施。乃至名一切慧。名艱難施。乃至名艱難慧。廣說一切嗢拖南頌。皆隨決了一切。皆如本地分說。
複次于施波羅蜜多。由內及外有十隨煩惱。對治彼故得施波羅蜜多十種清凈。如菩薩地已說。由增一次第。依于外門有五隨煩惱。一遍染惱性。二棄捨性。三不持可樂性。四意望不圓滿性。五不成熟性。依于內門有五隨煩惱。一不出離性。二雜染惱性。三不劣薄性。四現前墮性。五盡滅法性。複次前戒品中已說十種尸羅清凈。當知初一是意樂清凈。餘九是加行清凈。于加行中復有五種。一無間缺加行。二遍修治加行。三迴向加行。四助伴加行。五守護加行。第二第三為初加行。第四為第二加行。第五
【現代漢語翻譯】 現代漢語譯本：具有這些行相，應當知道菩薩的三種戒蘊都能夠得到圓滿。
其次，之前已經廣泛地講述了佈施等等。現在應當簡略地說。就是說，諸位菩薩所有的佈施，大致與五種功德相應，得以進入佈施到彼岸的行列。哪五種呢？第一是無著（不執著），第二是無戀（不貪戀），第三是無罪（沒有罪過），第四是無分別（沒有分別），第五是迴向（將功德迴向）。像佈施、持戒等等，應當知道也是這樣。無著者，是指對於一切種類的佈施等障礙之法中，沒有掛礙。無戀者，是指對於有染污以及它們的果報中，內心沒有繫縛執著。無罪者，是指遠離一切種類的佈施等隨煩惱。無分別者，是指對於佈施等不觀察遍計所執的自性。迴向者，是指以一切佈施等諸種行為，愿求得到阿耨多羅三藐三菩提（無上正等正覺）的果實。像這樣，菩薩由此五種功德，攝受一切波羅蜜多（到彼岸），名為菩薩施，乃至名為菩薩慧，名為一切施，乃至名為一切慧，名為艱難施，乃至名為艱難慧。廣泛地講述一切嗢拖南頌（綱要頌），都隨之決斷一切，都如本地分所說。
其次，對於施波羅蜜多（佈施到彼岸），由內以及外有十種隨煩惱。對治這些隨煩惱的緣故，得到施波羅蜜多的十種清凈。如《菩薩地》已經說過。由增加一次第，依于外門有五種隨煩惱。一是遍染惱性，二是棄捨性，三是不持可樂性，四是意望不圓滿性，五是不成熟性。依于內門有五種隨煩惱。一是不出離性，二是雜染惱性，三是不劣薄性，四是現前墮性，五是盡滅法性。其次，在前面的戒品中已經說了十種尸羅（戒）清凈。應當知道最初一種是意樂清凈，其餘九種是加行清凈。于加行中又有五種。一是無間缺加行，二是遍修治加行，三是迴向加行，四是助伴加行，五是守護加行。第二第三為初加行。第四為第二加行。第五
【English Translation】 English version: Having these characteristics, it should be known that the three aggregates of precepts of a Bodhisattva are all perfected.
Furthermore, the giving, etc., have already been extensively discussed. Now, they should be briefly discussed. That is to say, all the giving of Bodhisattvas corresponds roughly to five kinds of merits, so that they can enter the ranks of giving to the other shore. What are the five? First, non-attachment ( anāsakti ), second, non-craving ( anabhilāṣa ), third, non-sinfulness ( anāpatti ), fourth, non-discrimination ( nirvikalpa ), and fifth, dedication ( pariṇāmanā ). Like giving, precepts, etc., it should be known that it is also like this. 'Non-attachment' means that in all kinds of obstacles to giving, etc., there is no hindrance. 'Non-craving' means that in contaminated things and their results, the mind is not bound or attached. 'Non-sinfulness' means being far away from all kinds of afflictions that accompany giving, etc. 'Non-discrimination' means not observing the self-nature of what is conceived and clung to in giving, etc. 'Dedication' means that with all actions such as giving, etc., one vows to obtain the fruit of anuttarā-samyak-saṃbodhi ( unsurpassed complete and perfect enlightenment). In this way, Bodhisattvas, with these five merits, embrace all pāramitā (perfections), and are called Bodhisattva Giving, and even called Bodhisattva Wisdom, called All Giving, and even called All Wisdom, called Difficult Giving, and even called Difficult Wisdom. The extensive explanation of all udāna verses (summary verses) all follow the determination of everything, all as explained in the local section.
Furthermore, regarding the dāna-pāramitā (perfection of giving), there are ten secondary afflictions from within and without. Because of counteracting these secondary afflictions, one obtains ten kinds of purity of the dāna-pāramitā. As the Bodhisattva-bhūmi has already said. By increasing one order at a time, based on the external gate, there are five secondary afflictions. First, the nature of pervasive contamination and affliction; second, the nature of abandonment; third, the nature of not holding what is desirable; fourth, the nature of unfulfilled desires; and fifth, the nature of immaturity. Based on the internal gate, there are five secondary afflictions. First, the nature of non-renunciation; second, the nature of mixed contamination and affliction; third, the nature of not being inferior or weak; fourth, the nature of present downfall; and fifth, the nature of exhaustion and destruction. Furthermore, in the previous section on precepts, ten kinds of śīla (precept) purity have already been discussed. It should be known that the first is purity of intention, and the remaining nine are purity of effort. Within the effort, there are also five kinds. First, uninterrupted effort; second, pervasive cultivation and purification effort; third, dedication effort; fourth, assisting companion effort; and fifth, guarding effort. The second and third are the initial effort. The fourth is the second effort. The fifth
為第三加行。第六第七第八第九為第四加行。第十為第五加行。
複次忍波羅蜜多十清凈中。當知略有二種清凈。謂前九種名思擇力清凈。其第十種名修習力清凈。思擇力清凈復有四種。一遠離罪生清凈。二彼不現行清凈。三無罪生清凈。四遠離彼因緣清凈。一種二種三種三種如其次第。不忍因緣復有三種。一無慚。二無愧。三無哀愍性。
複次精進波羅蜜多有十清凈。一安處清凈。二純熟清凈。三策發清凈。四方便清凈。五不虛時住清凈。六不艱辛住清凈。七出離清凈。八攝受助伴清凈。九速疾神通清凈。十無盡性清凈。複次靜慮波羅蜜多有十清凈。一清凈清凈。二無漏清凈。三根本方便清凈。四證得根本清凈。五自在方便清凈。六住自在清凈。七引發神通自在清凈。八成熟有情自在清凈。九降伏外道自在清凈。十無上離系清凈。複次慧波羅蜜多有五清凈。一通達諸相清凈。二通達緣起清凈。三通達教導清凈。四通達士用清凈。五通達證得清凈。
複次云何菩薩于身住循身觀。謂于相身循環觀真如身。如於身。于受心法隨其所應當知亦爾。云何菩薩為令未生惡不善法得不生故生欲。乃至廣說。謂于真如境繫心令住。為令一切相及粗重未得現前。內未生者得不生故生欲。乃至廣說。如令未生得不生
【現代漢語翻譯】 現代漢語譯本：第三是第三種加行。第六、第七、第八、第九是第四種加行。第十是第五種加行。
此外，忍辱波羅蜜多（Kṣānti-pāramitā，忍耐的完美）有十種清凈。應當知道，大致有兩種清凈。前九種稱為思擇力清凈，第十種稱為修習力清凈。思擇力清凈又有四種：一是遠離罪生清凈，二是不現行清凈，三是無罪生清凈，四是遠離彼因緣清凈。依次為一種、兩種、三種、三種。不忍的因緣又有三種：一是無慚，二是無愧，三是無哀愍性。
此外，精進波羅蜜多（Vīrya-pāramitā，精進的完美）有十種清凈：一是安處清凈，二是純熟清凈，三是策發清凈，四是方便清凈，五是不虛時住清凈，六是不艱辛住清凈，七是出離清凈，八是攝受助伴清凈，九是速疾神通清凈，十是無盡性清凈。 此外，靜慮波羅蜜多（Dhyāna-pāramitā，禪定的完美）有十種清凈：一是清凈清凈，二是無漏清凈，三是根本方便清凈，四是證得根本清凈，五是自在方便清凈，六是住自在清凈，七是引發神通自在清凈，八是成熟有情自在清凈，九是降伏外道自在清凈，十是無上離系清凈。 此外，慧波羅蜜多（Prajñā-pāramitā，智慧的完美）有五種清凈：一是通達諸相清凈，二是通達緣起清凈，三是通達教導清凈，四是通達士用清凈，五是通達證得清凈。
此外，菩薩如何于身住循身觀？即于相身循環觀真如身。如於身，于受、心、法隨其所應當知亦爾。菩薩如何爲了使未生的惡不善法不生而生欲？乃至廣說。即于真如境繫心令住，爲了使一切相及粗重未得現前，內未生者得不生而生欲，乃至廣說。如令未生得不生。
【English Translation】 English version: The third is the third application. The sixth, seventh, eighth, and ninth are the fourth application. The tenth is the fifth application.
Furthermore, in the ten purities of the Kṣānti-pāramitā (Perfection of Patience), know that there are roughly two kinds of purity. The first nine are called purity of the power of discernment. The tenth is called purity of the power of cultivation. The purity of the power of discernment has four kinds: first, purity of being apart from the arising of faults; second, purity of their non-manifestation; third, purity of the non-arising of faults; fourth, purity of being apart from their causes and conditions. There are one, two, three, and three of these in order. The causes and conditions of impatience have three kinds: first, shamelessness; second, lack of embarrassment; third, lack of compassion.
Furthermore, the Vīrya-pāramitā (Perfection of Diligence) has ten purities: first, purity of abiding; second, purity of maturity; third, purity of stimulation; fourth, purity of skillful means; fifth, purity of abiding without wasting time; sixth, purity of abiding without hardship; seventh, purity of liberation; eighth, purity of gathering companions; ninth, purity of swift supernormal powers; tenth, purity of inexhaustibility. Furthermore, the Dhyāna-pāramitā (Perfection of Meditation) has ten purities: first, purity of purity; second, purity of non-outflow; third, purity of fundamental skillful means; fourth, purity of attaining the fundamental; fifth, purity of unhindered skillful means; sixth, purity of abiding unhindered; seventh, purity of generating unhindered supernormal powers; eighth, purity of maturing sentient beings unhindered; ninth, purity of subduing non-Buddhists unhindered; tenth, purity of unsurpassed detachment. Furthermore, the Prajñā-pāramitā (Perfection of Wisdom) has five purities: first, purity of understanding all characteristics; second, purity of understanding dependent origination; third, purity of understanding teachings; fourth, purity of understanding the use of individuals; fifth, purity of understanding attainment.
Furthermore, how does a Bodhisattva abide contemplating the body in the body? That is, to contemplate the Suchness-body cyclically in the form-body. As with the body, it should be known that it is also so with feelings, mind, and dharmas, as appropriate. How does a Bodhisattva generate desire in order to prevent unwholesome dharmas that have not yet arisen from arising? And so on, extensively explained. That is, to fix the mind on the realm of Suchness and cause it to abide, in order to prevent all characteristics and coarseness from manifesting, and to generate desire so that those that have not yet arisen internally do not arise, and so on, extensively explained. Just as to cause what has not yet arisen not to arise.
故。如是。已生已得現前于內生者為令斷故。于能對治所有善法。未生令生。已生令住。乃至廣說。當知此中於念住位最初繫心置所緣境。次於所緣令心安住。勤修正斷。次得定已復令此定善圓滿故。于神足中勤修加行。定圓滿已為令一切相及粗重得離系故。依信等根修加行道。加行道中根是下品。力是上品。如是正修加行道已。次得覺支通達實際。達實際已次修道支。漸漸乃至證得阿耨多羅三藐三菩提。於一切障皆得解脫。
複次相粗重縛當知差別有十四種。一根縛。二境縛。三有情展轉更相愛縛。四建立縛。謂器世間諸所有根依之而轉故名建立。五于所知境無智縛。六于能知智無智縛。七後有愛縛。八無有愛縛。九執著不平等因及無因縛。十證得增上慢縛。十一執著遍計所執自性縛。十二執著補特伽羅自性縛。十三補特伽羅遍知增上慢縛。十四法遍知增上慢縛。複次依空勤修念住菩薩。略於六種妄想縛中。當令其心速得解脫。云何名為六種想縛。所謂于身乃至於法發起內想。是初想縛。即於是中發起外想。是第二想縛。即於是中起內外想。是第三想縛。若於十方無數無量諸有情界愿令解脫修習念住。此中諸想是第四想縛。若由此故於身等境循觀而住。此中諸想是第五想縛。即于身等循觀住者。此中諸想是第
【現代漢語翻譯】 現代漢語譯本：因此，對於已經生起、已經獲得、現在內心生起的（煩惱），爲了斷除它們，對於能夠對治這些煩惱的所有善法，尚未生起的令其生起，已經生起的令其安住，乃至廣說。應當知道，在這裡，在念住的階段，最初將心繫縛于所緣境。其次，使心安住在所緣境上，勤奮地修習正斷。然後，獲得禪定之後，爲了使這個禪定善妙圓滿，在神足中勤奮地修習加行。禪定圓滿之後，爲了使一切相和粗重得到解脫，依靠信等根修習加行道。在加行道中，根是下品，力是上品。像這樣正確地修習加行道之後，接著獲得覺支，通達實際。通達實際之後，接著修習道支，漸漸地乃至證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），對於一切障礙都得到解脫。
其次，相、粗重之縛，應當知道差別有十四種：一、根縛；二、境縛；三、有情之間輾轉互相愛戀之縛；四、建立縛，即器世間所有根依之而運轉，所以名為建立；五、對於所知境的無智縛；六、對於能知智的無智縛；七、後有愛縛；八、無有愛縛；九、執著不平等因及無因之縛；十、證得增上慢縛；十一、執著遍計所執自性縛；十二、執著補特伽羅（pudgala，補特伽羅，即『人』或『有情』）自性縛；十三、補特伽羅遍知增上慢縛；十四、法遍知增上慢縛。其次，依靠空勤奮修習念住的菩薩，大約在六種妄想縛中，應當使他的心快速得到解脫。什麼叫做六種想縛？所謂對於身乃至對於法發起內想，這是初想縛。即于其中發起外想，這是第二想縛。即于其中起內外想，這是第三想縛。若於十方無數無量諸有情界，愿令解脫而修習念住，此中諸想是第四想縛。若由此故，于身等境循觀而住，此中諸想是第五想縛。即于身等循觀住者，此中諸想是第...
【English Translation】 English version: Therefore, to abandon those (afflictions) that have already arisen, have already been obtained, and are presently arising within, one cultivates all the wholesome dharmas that can counteract these afflictions, causing those that have not yet arisen to arise, and causing those that have already arisen to abide, and so forth, as explained extensively. It should be known that, in this context, in the stage of mindfulness, one initially binds the mind to the object of focus. Secondly, one causes the mind to abide on the object of focus, diligently practicing right effort. Then, having attained samadhi (concentration), in order to make this samadhi virtuous and complete, one diligently cultivates the preparatory practices in the foundations of miraculous power. Having perfected samadhi, in order to liberate oneself from all characteristics and coarseness, one relies on the roots of faith, etc., to cultivate the path of preparatory practice. In the path of preparatory practice, the roots are inferior, and the powers are superior. Having thus correctly cultivated the path of preparatory practice, one then attains the limbs of enlightenment, penetrating reality. Having penetrated reality, one then cultivates the limbs of the path, gradually progressing until one attains anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and is liberated from all obstacles.
Furthermore, it should be known that there are fourteen kinds of bonds of characteristics and coarseness: 1. The bond of the roots; 2. The bond of the objects; 3. The bond of mutual love and attachment among sentient beings; 4. The bond of establishment, which refers to the roots of the vessel world that rely on it to function, hence the name 'establishment'; 5. The bond of ignorance towards the objects of knowledge; 6. The bond of ignorance towards the knowing consciousness; 7. The bond of love for future existence; 8. The bond of love for non-existence; 9. The bond of clinging to unequal causes and causelessness; 10. The bond of attaining arrogance; 11. The bond of clinging to the self-nature of what is completely imputed; 12. The bond of clinging to the self-nature of the pudgala (pudgala, 'person' or 'sentient being'); 13. The arrogance of complete knowledge of the pudgala; 14. The arrogance of complete knowledge of the dharma. Furthermore, a Bodhisattva who diligently cultivates mindfulness based on emptiness should quickly liberate his mind from approximately six kinds of bonds of delusion. What are the six kinds of bonds of thought? They are: initiating internal thoughts regarding the body, and so on, up to the dharma; this is the first bond of thought. Then, initiating external thoughts within that; this is the second bond of thought. Then, arising internal and external thoughts within that; this is the third bond of thought. If, in countless and immeasurable realms of sentient beings in the ten directions, one cultivates mindfulness with the wish to liberate them, these thoughts are the fourth bond of thought. If, because of this, one dwells observing the body and other objects, these thoughts are the fifth bond of thought. Those who dwell observing the body and so on, these thoughts are the...
六想縛。即於此中循環觀故。復有十一後後想縛。云何十一後後想縛。謂于身等住循身等觀者。于諸雜染清凈諦中所起第一義想。是名初縛。即于雜染第一義中所起造作想。是第二縛。即于清凈第一義中所起無造作想。是第三縛。即于無造作第一義中所起常想。是第四縛。即于造作雜染中所起流轉想。是第五縛。即于常中所起無變異想。是第六縛。即于流轉中由有苦有變異故所起苦性想。是第七縛。即於此中由生滅住異自相故。自相有變異故所起彼自相想。是第八縛。即于無變異及有變異第一義中所起。能攝染污清凈一切法想。是第九縛。即于雜染清凈一切法中。所有我無染凈想。是第十縛。即于雜染清凈諸法。所起無自性相想。是第十一縛。由諸菩薩於此後後諸行想縛所知境界正觀察故。能依于空善修念住。令心解脫。於此想縛得解脫故。一切想縛皆得解脫。
複次于大乘中或有一類惡取空故。作如是言。由世俗故一切皆有。由勝義故一切皆無。應告彼言。長老何者世俗。何者勝義。如是問已彼若答言若一切法皆無自性是名勝義。若於諸法無自性中自性可得。是名世俗。何以故。無所有中建立世俗假設名言而起說故。應告彼曰。汝何所欲名言世俗為從因有自性可得。為唯名言世俗說有。若名言世俗從因有者。
【現代漢語翻譯】 現代漢語譯本：六想縛。即於此中循環觀的緣故。又有十一種後後想縛。哪十一種後後想縛？ 謂于身等安住，隨順身等而觀察的人，對於各種雜染和清凈的真諦中所生起的第一義想，這叫做初縛。即對於雜染的第一義中所生起的造作想，是第二縛。即對於清凈的第一義中所生起的無造作想，是第三縛。即對於無造作的第一義中所生起的常想，是第四縛。即對於造作雜染中所生起的流轉想，是第五縛。即對於常中所生起的無變異想，是第六縛。即對於流轉中由於有苦有變異的緣故所生起的苦性想，是第七縛。即於此中由於生滅住異各自的體相的緣故，各自的體相有變異的緣故所生起的彼自相想，是第八縛。即對於無變異和有變異的第一義中所生起的，能夠總攝染污清凈一切法的想，是第九縛。即對於雜染清凈一切法中，所有我無染凈想，是第十縛。即對於雜染清凈諸法，所生起的無自性相想，是第十一縛。由於各位菩薩對於這後後的各種行想縛所知的境界正確地觀察的緣故，能夠依靠于空性，好好地修習念住，使心解脫。由於對於這些想縛得到解脫的緣故，一切的想縛都能夠得到解脫。
其次，在大乘中，或許有一類人錯誤地執著于空性，因此這樣說：『由於世俗的緣故，一切都是有的；由於勝義的緣故，一切都是沒有的。』 應該告訴他們說：『長老，什麼是世俗？什麼是勝義？』 這樣問了之後，他們如果回答說：『如果一切法都沒有自性，這叫做勝義；如果在諸法沒有自性之中，自性可以得到，這叫做世俗。』 為什麼呢？因為在無所有中建立世俗的假設名言而起說的緣故。 應該告訴他們說：『你想要怎樣？名言世俗是從因有自性可以得到，還是僅僅名言世俗說有？』 如果名言世俗是從因有的話，
【English Translation】 English version: The six fetters of thought. That is, because of repeatedly contemplating within this. Furthermore, there are eleven subsequent fetters of thought. What are the eleven subsequent fetters of thought? They are: for those who dwell in the body and contemplate the body, the first meaning thought that arises in the various defiled and pure truths is called the first fetter. The thought of fabrication that arises in the first meaning of defilement is the second fetter. The thought of non-fabrication that arises in the first meaning of purity is the third fetter. The thought of permanence that arises in the first meaning of non-fabrication is the fourth fetter. The thought of transmigration that arises in the fabrication of defilement is the fifth fetter. The thought of non-change that arises in permanence is the sixth fetter. The thought of suffering nature that arises in transmigration due to suffering and change is the seventh fetter. The thought of their own characteristics that arises within this due to the characteristics of arising, ceasing, abiding, and differing, and due to the change of their own characteristics, is the eighth fetter. The thought that encompasses all defiled and pure dharmas that arises in the first meaning of non-change and change is the ninth fetter. The thought of 'I' without defilement or purity that exists in all defiled and pure dharmas is the tenth fetter. The thought of no self-nature that arises in the various defiled and pure dharmas is the eleventh fetter. Because the Bodhisattvas correctly observe the realms known by these subsequent fetters of thought, they can rely on emptiness and cultivate mindfulness, liberating their minds. Because they are liberated from these fetters of thought, all fetters of thought are liberated.
Furthermore, within the Mahayana, there may be some who wrongly grasp emptiness and say, 'Because of the conventional, everything exists; because of the ultimate, everything does not exist.' One should tell them, 'Elder, what is the conventional? What is the ultimate?' After asking this, if they answer, 'If all dharmas have no self-nature (svabhava), that is called the ultimate; if self-nature can be obtained in dharmas without self-nature, that is called the conventional.' Why? Because in the non-existent, conventional assumptions and names are established and spoken. One should tell them, 'What do you desire? Does conventional language have self-nature obtainable from a cause, or is it merely said to exist as conventional language?' If conventional language has self-nature from a cause,
名言世俗從因而生而非是有。不應道理。若唯名言世俗說有。名言世俗無事而有。不應道理。又應告言。長老何緣諸可得者此無自性如是。問已彼若答言顛倒事故。復應告言。汝何所欲此顛倒事為有為無。若言有者。說一切法由勝義故皆無自性。不應道理。若言無者。顛倒事故。諸可得者此無自性。不應道理。
複次當知由五相故思擇大乘經起因緣說。謂為于說者生恭敬故起第一說。為攝眾故起第二說。為于正法生尊重故起第三說。為敘事故起第四說。為欲宣說真實義故。及多所作故起第五說。
複次依十二處自相共相觀故。有十種無顛倒道。能證所有不共佛法。當知此中六種觀自相。四種觀共相。謂於十二處眼等名言假立相中。能遍了知唯名言相。是名第一無顛倒道能證所有不共佛法。複次於十二處能遍了知攝受虛妄分別種種生相。是名第二無顛倒道能證所有不共佛法。複次於十二處能遍了知依因轉相。是名第三無顛倒道能證所有不共佛法。複次於十二處能遍了知相壞轉相。是名第四無顛倒道能證所有不共佛法。複次於十二處能遍了知清凈轉相。是名第五無顛倒道能證所有不共佛法。當知此中依二種業有二清凈。一生起清凈。二寂滅清凈。複次於十二處能遍了知所有名言安足處相。是名第六無顛倒道能
【現代漢語翻譯】 現代漢語譯本： 名言世俗（Samvriti-satya，相對真理）是從因而生，而不是本來就有的。這不合道理。如果僅僅因為名言世俗說有，名言世俗無中生有，這也不合道理。還應該這樣問：『長老，是什麼原因導致所有可得之法都沒有自性呢？』如果他回答說是由於顛倒的緣故，就應該進一步問：『你認為這個顛倒之事是有還是無呢？』如果說是有的，那麼說一切法由於勝義（Paramartha-satya，勝義諦）的緣故都沒有自性，這不合道理。如果說是沒有的，那麼由於顛倒的緣故，所有可得之法都沒有自性，這也不合道理。
其次，應當知道由於五種原因，才會有思擇大乘經典的因緣說法。第一，爲了使聽者對說法者生起恭敬心；第二，爲了攝受大眾；第三，爲了使大眾對正法生起尊重心；第四，爲了敘述事件的緣起；第五，爲了宣說真實的意義以及完成許多應做之事。
其次，依靠對十二處（ayatana，內六處和外六處）的自相和共相的觀察，有十種無顛倒的道路，能夠證得所有不共的佛法（Buddha-dharma，只有佛才具有的功德）。應當知道，這其中六種是觀察自相，四種是觀察共相。也就是說，在眼等十二處名言假立的相中，能夠普遍了知僅僅是名言的相，這被稱為第一種無顛倒的道路，能夠證得所有不共的佛法。其次，在十二處中，能夠普遍了知攝受虛妄分別種種生起的相，這被稱為第二種無顛倒的道路，能夠證得所有不共的佛法。其次，在十二處中，能夠普遍了知依靠因的轉變相，這被稱為第三種無顛倒的道路，能夠證得所有不共的佛法。其次，在十二處中，能夠普遍了知相的壞滅轉變相，這被稱為第四種無顛倒的道路，能夠證得所有不共的佛法。其次，在十二處中，能夠普遍了知清凈的轉變相，這被稱為第五種無顛倒的道路，能夠證得所有不共的佛法。應當知道，這其中依靠兩種業有二種清凈：一生起清凈，二寂滅清凈。其次，在十二處中，能夠普遍了知所有名言安立之處的相，這被稱為第六種無顛倒的道路。
【English Translation】 English version: Conventional truth (Samvriti-satya) arises from conditions and is not inherently existent. This is not reasonable. If it is said to exist merely because of conventional truth, then conventional truth arises from nothing, which is also not reasonable. Furthermore, one should ask: 'Elder, what is the reason that all obtainable things are without inherent existence?' If he answers that it is due to delusion, then one should further ask: 'What do you think, is this delusion existent or non-existent?' If he says it is existent, then saying that all phenomena are without inherent existence due to ultimate truth (Paramartha-satya) is not reasonable. If he says it is non-existent, then saying that all obtainable things are without inherent existence due to delusion is not reasonable.
Furthermore, it should be known that the causes and conditions for contemplating the Mahayana sutras are explained through five aspects. The first explanation arises to generate respect for the speaker in the listener. The second explanation arises to gather the assembly. The third explanation arises to generate respect for the true Dharma. The fourth explanation arises to narrate the events. The fifth explanation arises to proclaim the true meaning and to accomplish many tasks.
Furthermore, by observing the individual characteristics and shared characteristics of the twelve sources (ayatana, the six internal and six external sense bases), there are ten non-inverted paths that can realize all the unique Buddha-dharmas (Buddha-dharma, qualities unique to a Buddha). It should be known that among these, six are observations of individual characteristics, and four are observations of shared characteristics. That is, within the nominally established aspects of the twelve sources such as the eye, being able to fully understand that they are merely nominal aspects is called the first non-inverted path that can realize all the unique Buddha-dharmas. Furthermore, within the twelve sources, being able to fully understand the various arising aspects of grasping at false discriminations is called the second non-inverted path that can realize all the unique Buddha-dharmas. Furthermore, within the twelve sources, being able to fully understand the aspects of transformation dependent on causes is called the third non-inverted path that can realize all the unique Buddha-dharmas. Furthermore, within the twelve sources, being able to fully understand the aspects of transformation of the destruction of characteristics is called the fourth non-inverted path that can realize all the unique Buddha-dharmas. Furthermore, within the twelve sources, being able to fully understand the aspects of transformation of purification is called the fifth non-inverted path that can realize all the unique Buddha-dharmas. It should be known that within these, there are two types of purification based on two types of karma: the purification of arising and the purification of cessation. Furthermore, within the twelve sources, being able to fully understand the aspects of the place where all names are established is called the sixth non-inverted path.
證所有不共佛法。如是六種觀察自相。複次即于如是十二處中。能遍了知共相自性。是名第七無顛倒道能證所有不共佛法。複次即于如是十二處中能遍了知共相無分別所行相。是名第八無顛倒道能證所有不共佛法。複次即于如是十二處中能遍了知共相出世法所行相。是名第九無顛倒道能證所有不共佛法。複次即于如是十二處中。能遍了知共相清凈因相。是名第十無顛倒道能證所有不共佛法。如是四種觀察共相。
複次當知由八殊勝于諸住地後後轉勝。一意樂殊勝。二心清凈殊勝。三悲殊勝。四波羅蜜多殊勝。五成熟有情殊勝。六見諸佛往趣承事供養殊勝。七生殊勝。八神力殊勝。複次勝義諦有五種相。一離名言相。二無二相。三超過尋思所行相。四超過諸法一異性相。五遍一切一味相。
此勝義諦離名言相。及無二相。當知如解深密經中。如理請問菩薩問解甚深義密意菩薩言。最勝子。言一切法無二一切法無二者。何等一切法。云何為無二。解甚深義密意菩薩。告如理請問菩薩曰。善男子。一切法者略有二種。一者有為。二者無為。是中有為非有為非無為。無為亦非無為非有為。最勝子。如何有為非有為非無為。無為亦非無為非有為。善男子。言有為者。乃是本師假施設句。若是本師假施設句。即是遍計
【現代漢語翻譯】 現代漢語譯本：能證悟所有不共的佛法。像這樣是六種觀察自相的方法。此外，對於這十二處（十二處：眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵），能夠普遍了知共相的自性，這叫做第七無顛倒道，能證悟所有不共的佛法。此外，對於這十二處，能夠普遍了知共相無分別的所行之相，這叫做第八無顛倒道，能證悟所有不共的佛法。此外，對於這十二處，能夠普遍了知共相出世法的所行之相，這叫做第九無顛倒道，能證悟所有不共的佛法。此外，對於這十二處，能夠普遍了知共相清凈的因相，這叫做第十無顛倒道，能證悟所有不共的佛法。像這樣是四種觀察共相的方法。
此外，應當知道由於八種殊勝，在各個住地（住地：菩薩修行所處的不同階段）後後轉勝：一、意樂殊勝；二、心清凈殊勝；三、悲殊勝；四、波羅蜜多（波羅蜜多：到達彼岸的方法，如佈施、持戒、忍辱等）殊勝；五、成熟有情殊勝；六、見諸佛往趣承事供養殊勝；七、生殊勝；八、神力殊勝。此外，勝義諦（勝義諦：最高的真理）有五種相：一、離名言相；二、無二相；三、超過尋思所行相；四、超過諸法一異性相；五、遍一切一味相。
這勝義諦遠離名言相，以及無二相。應當知道就像《解深密經》（解深密經：一部重要的佛教經典）中所說的那樣，如理請問菩薩問解甚深義密意菩薩說：『最勝子（最勝子：對菩薩的尊稱），說一切法無二，一切法無二，什麼是一切法？怎樣是無二？』解甚深義密意菩薩告訴如理請問菩薩說：『善男子，一切法略有二種：一是有為，二是無為。這其中有為不是有為也不是無為，無為也不是無為也不是有為。最勝子，為什麼有為不是有為也不是無為，無為也不是無為也不是有為？』善男子，所謂有為，乃是本師（本師：指釋迦牟尼佛）假施設的語句，如果是本師假施設的語句，那就是遍計（遍計：虛妄分別）。』
【English Translation】 English version: [It] can realize all the unique Buddha-dharmas. These are the six ways of observing self-characteristics. Furthermore, within these twelve bases (twelve bases: the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma), [if one] can universally understand the self-nature of the common characteristics, this is called the seventh non-inverted path, which can realize all the unique Buddha-dharmas. Furthermore, within these twelve bases, [if one] can universally understand the aspect of the common characteristics that is the realm of non-discrimination, this is called the eighth non-inverted path, which can realize all the unique Buddha-dharmas. Furthermore, within these twelve bases, [if one] can universally understand the aspect of the common characteristics that is the realm of supramundane dharma, this is called the ninth non-inverted path, which can realize all the unique Buddha-dharmas. Furthermore, within these twelve bases, [if one] can universally understand the aspect of the common characteristics that is the cause of purity, this is called the tenth non-inverted path, which can realize all the unique Buddha-dharmas. These are the four ways of observing common characteristics.
Furthermore, it should be known that due to eight superiorities, each subsequent stage (住地, zhùdì: stages where Bodhisattvas reside during their practice) is more excellent than the previous one: 1. Superiority of intention; 2. Superiority of purity of mind; 3. Superiority of compassion; 4. Superiority of pāramitās (波羅蜜多, bōluómìduō: perfections, such as generosity, morality, patience, etc.); 5. Superiority of maturing sentient beings; 6. Superiority of seeing all Buddhas, going to serve and make offerings; 7. Superiority of birth; 8. Superiority of supernatural powers. Furthermore, the ultimate truth (勝義諦, shèngyìdì: the highest truth) has five aspects: 1. Aspect of being apart from names and words; 2. Aspect of non-duality; 3. Aspect of transcending the realm of thought and investigation; 4. Aspect of transcending the characteristics of oneness and difference of all dharmas; 5. Aspect of pervading all in one flavor.
This ultimate truth is apart from the aspect of names and words, and the aspect of non-duality. It should be known as it is said in the Saṃdhinirmocana Sūtra (解深密經, Jiě Shēn Mì Jīng: an important Buddhist scripture), the Bodhisattva Ruliyi Qingwen asked the Bodhisattva Jieshenyi Miyi, saying: 'Most excellent one (最勝子, zuìshèngzǐ: a respectful term for Bodhisattvas), [you] say that all dharmas are non-dual, all dharmas are non-dual. What are all dharmas? How are they non-dual?' The Bodhisattva Jieshenyi Miyi told the Bodhisattva Ruliyi Qingwen, saying: 'Good man, all dharmas are briefly of two kinds: one is conditioned, and the other is unconditioned. Among these, the conditioned is neither conditioned nor unconditioned, and the unconditioned is neither unconditioned nor conditioned. Most excellent one, why is the conditioned neither conditioned nor unconditioned, and the unconditioned neither unconditioned nor conditioned?' Good man, what is called conditioned is merely a statement provisionally established by the Teacher (本師, běnshī: referring to Śākyamuni Buddha). If it is a statement provisionally established by the Teacher, then it is conceptualization (遍計, biànjì: false discrimination).'
所集言辭所說。若是遍計所集言辭所說。即是究竟種種遍計言辭所說。不成實故。非是有為。善男子。言無為者。亦墮言辭。設離有為無為。少有所說其相亦爾。然非無事而有所說。何等為事。謂諸聖者以聖智聖見離名言故。現等正覺。即于如是離言法性。為欲令他現等覺故。假立名想。謂之有為。善男子。言無為者。亦是本師假施設句。若是本師假施設句。即是遍計所集言辭所說。若是遍計所集言辭所說。即是究竟種種遍計言辭所說。不成實故非是無為。善男子。言有為者。亦墮言辭。設離無為有為。少有所說其相亦爾。然非無事而有所說。何等為事。謂諸聖者以聖智聖見離名言故。現等正覺。即于如是離言法性。為欲令他現等覺故。假立名想。謂之無為。最勝子。如何此事彼諸聖者。以聖智聖見離名言故。現等正覺。即于如是離言法性。為欲令他現等覺故。假立名想。或謂有為或謂無為。善男子。如善幻師或彼弟子。住四衢道積集瓦礫草葉木等。現作種種幻化事業。所謂象身馬身。車身步身。末尼真珠。琉璃螺貝。璧玉珊瑚。種種財谷庫藏等身。若諸眾生愚癡頑鈍惡慧種類無所曉知。于瓦礫草葉木等上諸幻化事。見已聞已作如是念。此所見者實有象身。實有馬身車身步身。末尼真珠。琉璃螺貝。璧玉珊瑚。種種財
【現代漢語翻譯】 現代漢語譯本 所集言辭所說，如果是遍計所集言辭所說，那就是究竟的種種遍計言辭所說，因為它不是真實的，所以不是有為法。善男子，說到『無為』，也落入了言辭。即使離開了有為和無為，稍微有所述說，情況也是一樣。然而，並非無事而說。什麼才是那件事呢？就是那些聖者以聖智聖見遠離名言的緣故，現證等正覺。他們爲了讓其他人也能現證等正覺，才對這離言法性假立名想，稱之為『有為』。善男子，說到『無為』，也是本師（Buddha）假施設的語句。如果是本師假施設的語句，那就是遍計所集言辭所說。如果是遍計所集言辭所說，那就是究竟的種種遍計言辭所說，因為它不是真實的，所以不是無為法。善男子，說到『有為』，也落入了言辭。即使離開了無為和有為，稍微有所述說，情況也是一樣。然而，並非無事而說。什麼才是那件事呢？就是那些聖者以聖智聖見遠離名言的緣故，現證等正覺。他們爲了讓其他人也能現證等正覺，才對這離言法性假立名想，稱之為『無為』。最勝子（Most Excellent Son），這件事是這樣的：那些聖者以聖智聖見遠離名言的緣故，現證等正覺。他們爲了讓其他人也能現證等正覺，才對這離言法性假立名想，或者稱之為『有為』，或者稱之為『無為』。善男子，就像善於變幻的幻術師或者他的弟子，在四通八達的道路上堆積瓦礫、草葉、木頭等，變現出種種幻化的事物，比如象身、馬身、車身、步兵身，末尼（Mani，如意寶珠）、真珠（Pearl）、琉璃（Lapiz Lazuli）、螺貝（Shells）、璧玉（Jade）、珊瑚（Coral），以及種種財物穀物庫藏等。如果有些眾生愚癡頑鈍，屬於惡慧之類，什麼都不懂，對於瓦礫、草葉、木頭等上面的那些幻化事物，看到或聽到后，就產生這樣的想法：『我所看到的確實有象身，確實有馬身、車身、步兵身，末尼（Mani，如意寶珠）、真珠（Pearl）、琉璃（Lapiz Lazuli）、螺貝（Shells）、璧玉（Jade）、珊瑚（Coral），以及種種財物』。
【English Translation】 English version What is spoken in collected words, if it is spoken in words collected through pervasive calculation, then it is ultimately spoken in various words collected through pervasive calculation. Because it is not real, it is not conditioned. Good son, to speak of 'unconditioned' also falls into words. Even if one speaks a little, apart from the conditioned and the unconditioned, its nature is the same. However, it is not spoken without a reason. What is the reason? It is that the sages, with their holy wisdom and holy vision, are apart from names and words, and thus realize perfect enlightenment. It is for the sake of enabling others to realize perfect enlightenment that they provisionally establish names and thoughts for such a wordless Dharma-nature, calling it 'conditioned'. Good son, to speak of 'unconditioned' is also a provisional statement made by the Teacher (Buddha). If it is a provisional statement made by the Teacher, then it is spoken in words collected through pervasive calculation. If it is spoken in words collected through pervasive calculation, then it is ultimately spoken in various words collected through pervasive calculation. Because it is not real, it is not unconditioned. Good son, to speak of 'conditioned' also falls into words. Even if one speaks a little, apart from the unconditioned and the conditioned, its nature is the same. However, it is not spoken without a reason. What is the reason? It is that the sages, with their holy wisdom and holy vision, are apart from names and words, and thus realize perfect enlightenment. It is for the sake of enabling others to realize perfect enlightenment that they provisionally establish names and thoughts for such a wordless Dharma-nature, calling it 'unconditioned'. Most Excellent Son, how is it that those sages, with their holy wisdom and holy vision, are apart from names and words, and thus realize perfect enlightenment? It is for the sake of enabling others to realize perfect enlightenment that they provisionally establish names and thoughts for such a wordless Dharma-nature, either calling it 'conditioned' or calling it 'unconditioned'. Good son, just like a skilled illusionist or his disciple, who, standing at a crossroads, gathers together tiles, grass, leaves, wood, and so on, and manifests various illusory activities, such as the body of an elephant, the body of a horse, the body of a chariot, the body of infantry, Mani (wish-fulfilling jewel), pearls (Pearl), lapis lazuli (Lapiz Lazuli), shells (Shells), jade (Jade), coral (Coral), and various bodies of wealth, grain, and storehouses. If some sentient beings are foolish, dull-witted, and of the kind with evil wisdom, knowing nothing, upon seeing or hearing about these illusory things on top of the tiles, grass, leaves, wood, and so on, they think, 'What I see is truly the body of an elephant, truly the body of a horse, the body of a chariot, the body of infantry, Mani (wish-fulfilling jewel), pearls (Pearl), lapis lazuli (Lapiz Lazuli), shells (Shells), jade (Jade), coral (Coral), and various wealth.'
谷庫藏等身。如其所見。如其所聞。堅固執著隨起言說。唯此諦實余皆愚妄。彼於後時應更觀察。若有眾生非愚非鈍。善慧種類有所曉知。于瓦礫草葉木等上諸幻化事。見已聞已作如是念。此所見者無實像身。無實馬身車身步身。末尼真珠。琉璃螺貝。璧玉珊瑚。種種財谷庫藏等身。然有幻狀迷惑眼事。于中發起大象身想。或大象身差別之想。乃至發起種種財谷庫藏等想。或彼種類差別之想。不如所見。不如所聞。堅固執著隨起言說。唯此諦實余皆愚妄。為欲表知如是義故。亦於此中隨起言說。彼於後時不須觀察。如是若有眾生是愚夫類。是異生類。未得諸聖出世間慧。於一切法離言法性。不能了知。彼於一切有為無為。見已聞已作如是念。此所得者決定實有有為無為。如其所見。如其所聞。堅固執著隨起言說。唯此諦實余皆癡妄。彼於後時應更觀察。若有眾生非愚夫類。已見聖諦。已得諸聖出世間慧。於一切法離言法性。如實了知。彼於一切有為無為。見已聞已作如是念。此所得者決定無實有為無為。然有分別所起行相。猶如幻事迷惑覺慧。于中發起為無為想。或為無為差別之想。不如所見。不如所聞。堅固執著隨起言說。唯此諦實余皆癡妄。為欲表知如是義故。亦於此中隨起言說。彼於後時不須觀察。如是善男子
【現代漢語翻譯】 現代漢語譯本： 谷庫藏等身（堆積如山谷倉般的財富）。正如他們所見，正如他們所聞，便堅固地執著，隨之說出：『只有這個是真實的，其他的都是愚蠢虛妄的。』 這樣的人在之後應該進一步觀察。
如果有些眾生並非愚笨遲鈍，而是具有良好智慧，能夠理解事物，對於瓦礫、草葉、樹木等上面的各種幻化之事，看到或聽到后，會這樣想：『這些所見到的，並非真實的大象之身，並非真實的馬身、車身、步兵之身，也不是末尼（如意寶珠）、真珠（珍珠）、琉璃（琉璃）、螺貝（海螺和貝殼）、璧玉（玉璧）、珊瑚（珊瑚），以及各種財物、穀物、庫藏等身。』 然而，這些只是幻化的景象，迷惑了眼睛，使人產生了大象之身的想法，或者大象之身各種差別的想法，乃至產生種種財物、穀物、庫藏等的想法，或者這些種類的差別之想。這些並不如他們所見，不如他們所聞，他們卻堅固地執著，隨之說出：『只有這個是真實的，其他的都是愚蠢虛妄的。』 爲了表明和告知這樣的道理，也就在這裡隨之說出，這樣的人在之後不需要進一步觀察。
像這樣，如果有些眾生是愚夫之類，是凡夫俗子，沒有獲得諸聖的出世間智慧，不能瞭解一切法遠離言語的真實本性，他們對於一切有為法和無為法，看到或聽到后，會這樣想：『這些所得到的，決定是真實存在的有為法和無為法。』 正如他們所見，正如他們所聞，便堅固地執著，隨之說出：『只有這個是真實的，其他的都是愚蠢虛妄的。』 這樣的人在之後應該進一步觀察。
如果有些眾生並非愚夫之類，已經見到聖諦，已經獲得諸聖的出世間智慧，對於一切法遠離言語的真實本性，如實地瞭解，他們對於一切有為法和無為法，看到或聽到后，會這樣想：『這些所得到的，決定沒有真實存在的有為法和無為法。』 然而，這些只是分別念所產生的現象，就像幻化之事一樣，迷惑了覺慧，使人產生了有為法和無為法的想法，或者有為法和無為法各種差別的想法。這些並不如他們所見，不如他們所聞，他們卻堅固地執著，隨之說出：『只有這個是真實的，其他的都是愚蠢虛妄的。』 爲了表明和告知這樣的道理，也就在這裡隨之說出，這樣的人在之後不需要進一步觀察。就是這樣，善男子！ English version: Mountains of wealth and treasures. According to what they have seen and heard, they firmly cling to it, declaring, 'Only this is true; everything else is foolish and false.' Such individuals should observe further later on.
If there are beings who are neither foolish nor dull, but possess good wisdom and understanding, upon seeing or hearing about various illusory things on tiles, grass, leaves, trees, etc., they think, 'What is seen is not a real elephant body, nor a real horse body, chariot body, or infantry body, nor is it a mani (wish-fulfilling jewel), pearl, lapis lazuli, conch shell, cowrie shell, jade disc, coral, or various wealth, grains, and treasures.' However, these are merely illusory appearances that deceive the eyes, causing one to imagine an elephant body, or various differences of an elephant body, and even to imagine various wealth, grains, and treasures, or differences of these kinds. These are not as they appear or as they are heard, yet they firmly cling to them, declaring, 'Only this is true; everything else is foolish and false.' To express and make known this meaning, it is also said here that such individuals do not need to observe further later on.
Likewise, if there are beings who are foolish and ordinary, who have not attained the transcendental wisdom of the saints, and cannot understand the truth of all dharmas beyond words, upon seeing or hearing about all conditioned and unconditioned dharmas, they think, 'What is obtained is definitely the real existence of conditioned and unconditioned dharmas.' According to what they have seen and heard, they firmly cling to it, declaring, 'Only this is true; everything else is foolish and false.' Such individuals should observe further later on.
If there are beings who are not foolish, who have seen the noble truths, who have attained the transcendental wisdom of the saints, and truly understand the truth of all dharmas beyond words, upon seeing or hearing about all conditioned and unconditioned dharmas, they think, 'What is obtained is definitely not the real existence of conditioned and unconditioned dharmas.' However, these are merely appearances arising from discrimination, like illusory events that deceive awareness, causing one to imagine conditioned and unconditioned dharmas, or various differences of conditioned and unconditioned dharmas. These are not as they appear or as they are heard, yet they firmly cling to them, declaring, 'Only this is true; everything else is foolish and false.' To express and make known this meaning, it is also said here that such individuals do not need to observe further later on. Thus it is, good man!
【English Translation】 Mountains of wealth and treasures. According to what they have seen and heard, they firmly cling to it, declaring, 'Only this is true; everything else is foolish and false.' Such individuals should observe further later on. If there are beings who are neither foolish nor dull, but possess good wisdom and understanding, upon seeing or hearing about various illusory things on tiles, grass, leaves, trees, etc., they think, 'What is seen is not a real elephant body, nor a real horse body, chariot body, or infantry body, nor is it a mani (wish-fulfilling jewel), pearl, lapis lazuli, conch shell, cowrie shell, jade disc, coral, or various wealth, grains, and treasures.' However, these are merely illusory appearances that deceive the eyes, causing one to imagine an elephant body, or various differences of an elephant body, and even to imagine various wealth, grains, and treasures, or differences of these kinds. These are not as they appear or as they are heard, yet they firmly cling to them, declaring, 'Only this is true; everything else is foolish and false.' To express and make known this meaning, it is also said here that such individuals do not need to observe further later on. Likewise, if there are beings who are foolish and ordinary, who have not attained the transcendental wisdom of the saints, and cannot understand the truth of all dharmas beyond words, upon seeing or hearing about all conditioned and unconditioned dharmas, they think, 'What is obtained is definitely the real existence of conditioned and unconditioned dharmas.' According to what they have seen and heard, they firmly cling to it, declaring, 'Only this is true; everything else is foolish and false.' Such individuals should observe further later on. If there are beings who are not foolish, who have seen the noble truths, who have attained the transcendental wisdom of the saints, and truly understand the truth of all dharmas beyond words, upon seeing or hearing about all conditioned and unconditioned dharmas, they think, 'What is obtained is definitely not the real existence of conditioned and unconditioned dharmas.' However, these are merely appearances arising from discrimination, like illusory events that deceive awareness, causing one to imagine conditioned and unconditioned dharmas, or various differences of conditioned and unconditioned dharmas. These are not as they appear or as they are heard, yet they firmly cling to them, declaring, 'Only this is true; everything else is foolish and false.' To express and make known this meaning, it is also said here that such individuals do not need to observe further later on. Thus it is, good man!
。彼諸聖者於此事中。以聖智聖見。離名言故。現等正覺。即于如是離言法性。為欲令他現等覺故。假立名想。謂之有為。謂之無為。爾時解甚深義密意菩薩欲重宣此義而說頌曰。
佛說離言無二義 甚深非愚之所行 愚夫於此癡所惑 樂著二依言戲論 彼或不定或邪定 流轉極長生死苦 復違如是正智論 當生牛羊等類中
複次勝義諦超過尋思所行相。當知如解深密經中。法涌菩薩白佛言。世尊。從此東方過七十二殑伽河沙等世界。有世界。名具大名稱。是中如來號廣大名稱。我于先曰從彼佛土發來至此。我于彼佛土曾見。一處有七萬七千外道並其師首。同一會坐為思諸法勝義諦相。彼共思議稱量觀察。遍推求時於一切法勝義諦相。竟不能得。唯除種種意解。別異意解。變異意解。互相違背共興諍論。口出矛𥎞。更相𥎞已刺已。惱已壞已。各各離散。世尊。我于爾時竊作是念。如來出世甚奇希有。由出世故。乃于如是超過一切尋思所行勝義諦相。亦有通達作證可得。說是語已。爾時世尊告法涌菩薩曰。善男子。如是如是如汝所說。我于超過一切尋思勝義諦相現等正覺。現等覺已為他宣說。顯現開解施設照了。何以故。我說勝義是諸聖者內自所證。尋思所行是諸異生展轉所證。是故法涌。由
【現代漢語翻譯】 現代漢語譯本： 那些聖者們對於這件事，以聖智和聖見，因為遠離了名言的束縛，現證了真正的覺悟。他們就在這遠離言說的法性上，爲了讓其他人也能現證覺悟，才假立名相概念，稱之為『有為』，稱之為『無為』。當時，解甚深義密意菩薩爲了再次宣揚這個意義，說了以下偈頌： 『佛說離言無二義，甚深非愚之所行，愚夫於此癡所惑，樂著二依言戲論，彼或不定或邪定，流轉極長生死苦，復違如是正智論，當生牛羊等類中。』 再者，勝義諦超越了尋思所能及的範圍。正如《解深密經》中所說，法涌菩薩對佛說：『世尊，從這裡向東，經過七十二個恒河沙數的世界，有一個世界名為具大名稱（擁有偉大名聲）。那裡的如來名為廣大名稱（廣為人知的名聲）。我前些日子從那個佛土出發來到這裡。我在那個佛土曾經看到，在一個地方有七萬七千個外道及其師長，聚集在一起思考諸法的勝義諦相。他們共同思議、稱量觀察，廣泛推求時，對於一切法的勝義諦相，最終都不能得到，只能得到種種意解、別異的意解、變異的意解，互相違背，共同興起爭論，口出矛戟，互相攻擊、刺傷、惱害、破壞，然後各自離散。世尊，我當時暗自思忖，如來出世真是非常稀有，因為如來出世的緣故，才能對於這樣超越一切尋思所能及的勝義諦相，也有通達和作證的可能性。』說完這些話后，世尊告訴法涌菩薩說：『善男子，正是這樣，正如你所說。我對於超越一切尋思的勝義諦相，現證了真正的覺悟。現證覺悟后，我為他人宣說、顯現、開解、施設、照亮。為什麼呢？我說勝義是諸聖者內心自己所證悟的，尋思所及的範圍是諸凡夫俗子輾轉相傳所證悟的。所以，法涌，由於……』
【English Translation】 English version: Those noble beings, with their sacred wisdom and vision, having transcended the limitations of names and words, realized perfect enlightenment in this matter. It is upon this wordless Dharma-nature that they provisionally establish names and concepts, calling it 'conditioned' (有為, yǒu wéi) and 'unconditioned' (無為, wú wéi), in order to enable others to realize perfect enlightenment. At that time, the Bodhisattva Profound Meaning Revealer (解甚深義密意菩薩, Jiě shèn shēn yì mìyì púsà) spoke the following verses to further proclaim this meaning: 'The Buddha spoke of the wordless, non-dual meaning, profound and not accessible to the foolish. The foolish are deluded by ignorance in this, delighting in clinging to duality and engaging in verbal play. They are either uncertain or wrongly certain, transmigrating through extremely long cycles of birth and death suffering, and also contradicting such correct wisdom teachings, they will be born among cattle, sheep, and other such beings.' Furthermore, the ultimate truth (勝義諦, shèng yì dì) transcends the realm of thought and deliberation. As it is known from the Saṃdhinirmocana Sūtra (解深密經, Jiě shēn mì jīng), the Bodhisattva Dharmodgata (法涌菩薩, Fǎ yǒng púsà) said to the Buddha: 'World-Honored One, passing eastward from here through seventy-two Ganges river sands of worlds, there is a world named Great Renown (具大名稱, Jù dà míngchēng). The Tathagata (如來, Rúlái) there is named Vast Renown (廣大名稱, Guǎngdà míngchēng). Some days ago, I came here from that Buddha-land. In that Buddha-land, I once saw in one place seventy-seven thousand non-Buddhists (外道, wài dào) along with their teachers, sitting together in one assembly, contemplating the ultimate truth aspect of all dharmas. When they deliberated together, measured, observed, and extensively sought, they were ultimately unable to attain the ultimate truth aspect of all dharmas, except for various conceptual interpretations, different conceptual interpretations, and altered conceptual interpretations, contradicting each other and jointly raising disputes, uttering spears and daggers from their mouths, attacking, stabbing, afflicting, and destroying each other, and then each dispersing. World-Honored One, at that time, I secretly thought to myself, the appearance of a Tathagata in the world is truly rare and extraordinary, because due to the appearance of a Tathagata, there is also the possibility of understanding and realizing such an ultimate truth aspect that transcends all thought and deliberation.' Having spoken these words, the World-Honored One then said to the Bodhisattva Dharmodgata: 'Good son, it is so, it is so, just as you have said. I have realized perfect enlightenment regarding the ultimate truth aspect that transcends all thought and deliberation. Having realized perfect enlightenment, I proclaim, reveal, explain, establish, and illuminate it for others. Why? I say that the ultimate truth is what is realized inwardly by the noble beings themselves, while the realm of thought and deliberation is what is realized by ordinary beings through transmission. Therefore, Dharmodgata, due to...'
此道理當知。勝義超過一切尋思境相。複次法涌。我說勝義無相所行。尋思但行有相境界。是故法涌。由此道理。當知勝義超過一切尋思境相。複次法涌。我說勝義不可言說。尋思但行言說境界。是故法涌。由此道理當知。勝義超過一切尋思境相。複次法涌。我說勝義絕諸表示。尋思但行表示境界。是故法涌。由此道理當知。勝義超過一切尋思境相。複次法涌。我說勝義絕諸諍論。尋思但行諍論境界。是故法涌。由此道理當知。勝義超過一切尋思境相。法涌。當知譬如有人盡其壽量習辛苦味。于蜜石蜜上妙美味不能尋思。不能比度。不能信解。或於長夜由欲貪勝解諸欲熾火所燒然故。于內除滅一切色聲香味觸相妙遠離樂不能尋思。不能比度。不能信解。或於長夜由言說勝解。樂著世間綺言說故。于內寂靜聖默然樂。不能尋思。不能比度。不能信解。或於長夜由見聞覺知表示勝解。樂著世間諸表示故。于永除斷一切表示薩迦耶滅究竟涅槃。不能尋思。不能比度。不能信解。法涌。當知譬如有人于其長夜由有種種我所攝受諍論勝解。樂著世間諸諍論故。于北拘盧洲無我所。無攝受。離諍論。不能尋思。不能比度。不能信解。如是法涌。諸尋思者于超一切尋思所行勝義諦相。不能尋思。不能比度。不能信解。爾時世尊欲重宣
【現代漢語翻譯】 現代漢語譯本： 這個道理應當知曉。勝義（Paramārtha，最終的真理）超越一切尋思（Vitarka，思考）的境相。再者，法涌（Dharma-udgata，菩薩名）。我說勝義是無相（Animitta，沒有表象）所行的境界，而尋思只能在有相（Sa-nimitta，有表象）的境界中執行。因此，法涌，由此道理，應當知曉勝義超越一切尋思的境相。再者，法涌，我說勝義是不可言說的（Anabhilapya，無法用語言表達），而尋思只能在言說的境界中執行。因此，法涌，由此道理，應當知曉勝義超越一切尋思的境相。再者，法涌，我說勝義是斷絕一切表示（Prajñapti，概念）的，而尋思只能在表示的境界中執行。因此，法涌，由此道理，應當知曉勝義超越一切尋思的境相。再者，法涌，我說勝義是斷絕一切諍論（Vigraha，爭論）的，而尋思只能在諍論的境界中執行。因此，法涌，由此道理，應當知曉勝義超越一切尋思的境相。 法涌，應當知曉，譬如有人終其一生都在習慣辛苦的味道，對於蜂蜜、石蜜等上妙美味，不能尋思，不能比度（Upamā，比較），不能信解（Adhimoksha，確信）。或者有人長夜以來，由於對欲貪的強烈執著，被諸欲的熾熱火焰所燃燒，對於內在的、滅除一切色、聲、香、味、觸等相的妙遠離樂，不能尋思，不能比度，不能信解。或者有人長夜以來，由於對言說的強烈執著，樂於世間的綺麗言說，對於內在的寂靜、聖默然樂，不能尋思，不能比度，不能信解。或者有人長夜以來，由於對見、聞、覺、知等表示的強烈執著，樂於世間諸表示，對於永遠斷除一切表示、薩迦耶滅（Satkāyadṛṣṭi-nirodha，我見滅盡）的究竟涅槃（Nirvāṇa，寂滅），不能尋思，不能比度，不能信解。 法涌，應當知曉，譬如有人于其長夜，由於對種種我所（Mamata，屬於我的）攝受的諍論的強烈執著，樂於世間諸諍論，對於北拘盧洲（Uttarakuru，四大部洲之一）的無我所、無攝受、離諍論，不能尋思，不能比度，不能信解。如是，法涌，諸尋思者對於超越一切尋思所行的勝義諦相，不能尋思，不能比度，不能信解。爾時，世尊（Bhagavān，佛）想要再次宣說。
【English Translation】 English version: This principle should be understood. Paramārtha (ultimate truth) transcends all aspects of Vitarka (thinking). Furthermore, Dharma-udgata (name of a Bodhisattva). I say that Paramārtha is the realm of the unconditioned (Animitta, without characteristics), while Vitarka can only operate within the realm of the conditioned (Sa-nimitta, with characteristics). Therefore, Dharma-udgata, for this reason, it should be known that Paramārtha transcends all aspects of Vitarka. Furthermore, Dharma-udgata, I say that Paramārtha is inexpressible (Anabhilapya, cannot be expressed in language), while Vitarka can only operate within the realm of expression. Therefore, Dharma-udgata, for this reason, it should be known that Paramārtha transcends all aspects of Vitarka. Furthermore, Dharma-udgata, I say that Paramārtha is devoid of all Prajñapti (concepts), while Vitarka can only operate within the realm of concepts. Therefore, Dharma-udgata, for this reason, it should be known that Paramārtha transcends all aspects of Vitarka. Furthermore, Dharma-udgata, I say that Paramārtha is devoid of all Vigraha (disputes), while Vitarka can only operate within the realm of disputes. Therefore, Dharma-udgata, for this reason, it should be known that Paramārtha transcends all aspects of Vitarka. Dharma-udgata, it should be known that, for example, if someone spends their entire life accustomed to bitter tastes, they cannot conceive, compare (Upamā, comparison), or have faith (Adhimoksha, conviction) in the exquisite flavors of honey, rock candy, and other delicacies. Or if someone, for a long time, is intensely attached to sensual desires and burned by the blazing fire of those desires, they cannot conceive, compare, or have faith in the wonderful joy of detachment that internally extinguishes all forms of color, sound, smell, taste, and touch. Or if someone, for a long time, is intensely attached to speech and delights in the ornate language of the world, they cannot conceive, compare, or have faith in the inner peace and noble silence. Or if someone, for a long time, is intensely attached to the perceptions of seeing, hearing, feeling, and knowing, and delights in the world's concepts, they cannot conceive, compare, or have faith in the ultimate Nirvāṇa (extinction) of the complete cessation of all concepts and the destruction of Satkāyadṛṣṭi (self-view). Dharma-udgata, it should be known that, for example, if someone, for a long time, is intensely attached to disputes involving various forms of Mamata (mine-ness) and delights in the world's disputes, they cannot conceive, compare, or have faith in the absence of mine-ness, the absence of attachment, and the absence of disputes in Uttarakuru (one of the four great continents). Thus, Dharma-udgata, those who engage in Vitarka cannot conceive, compare, or have faith in the aspect of Paramārtha that transcends all Vitarka. At that time, the Bhagavan (the Buddha) desired to reiterate.
此義而說頌曰。
內證無相之所行 不可言說絕表示 息諸諍論勝義諦 超過一切尋思相
複次勝義諦超過諸法一異性相。當知如解深密經中。善清凈慧菩薩白佛言。世尊甚奇。乃至。世尊善說。如世尊言勝義諦相。微細甚深超過諸法一異性相。難可通達。世尊。我即於此曾見一處有眾菩薩等。正修行勝解行地。同一會坐皆共思議勝義諦相。與諸行相。一異性相。於此會中一類菩薩作如是言。勝義諦相與諸行相都無有異。一類菩薩復作是言。非勝義諦相與諸行相都無有異。然勝義諦相異諸行相。有餘菩薩疑惑猶豫復作是言。是諸菩薩誰言諦實。誰言虛妄。誰如理行。誰不如理。或唱是言。勝義諦相與諸行相都無有異。或唱是言。勝義諦相異諸行相。世尊我見彼已竊作是念。彼諸善男子愚癡頑鈍。不明不善不如理行。于勝義諦微細甚深超過諸行一異性相。不能解了。說是語已。爾時世尊告善清凈慧菩薩曰。善男子。如是如是如汝所說。彼諸善男子愚癡頑鈍。不明不善不如理行。于勝義諦微細甚深超過諸行一異性相。不能解了。何以故。善清凈慧。非於諸行如是行時。名能通達勝義諦相。或於勝義而得作證。何以故。善清凈慧。若勝義諦相與諸行相都無異者。應於今時一切異生皆已見諦。又諸異生皆應已
【現代漢語翻譯】 現代漢語譯本： 因此意義而說偈頌： 內在證悟離一切相，不可言說，超越一切表示。 止息一切諍論，是殊勝的真諦，超越一切尋思分別之相。 再者，勝義諦（paramārtha-satya， ultimate truth）超越一切法的一異性相。應當知道，如《解深密經》（Saṃdhinirmocana Sūtra）中所說，善清凈慧菩薩（Suviśuddhamati-bodhisattva）對佛說：『世尊，甚為稀有！』乃至『世尊善說。』如世尊所說，勝義諦之相，微細而甚深，超越一切法的一異性相，難以通達。世尊，我曾在此處見到一群菩薩等，正在修行勝解行地（adhimukti-caryā-bhūmi， stage of practice based on conviction）。他們同坐一處，共同思議勝義諦之相，與諸行相（saṃskṛta-lakṣaṇa， characteristics of conditioned phenomena）的一異性相。在此會中，一類菩薩這樣說：勝義諦之相與諸行相完全沒有差異。另一類菩薩又這樣說：不是勝義諦之相與諸行相完全沒有差異，而是勝義諦之相異於諸行相。還有菩薩疑惑猶豫，又這樣說：這些菩薩誰說的是真實的？誰說的是虛妄的？誰如理而行？誰不如理？或者唱言：勝義諦之相與諸行相完全沒有差異。或者唱言：勝義諦之相異於諸行相。世尊，我見到他們之後，私下這樣想：這些善男子愚癡頑鈍，不明事理，不如理而行，對於勝義諦微細甚深，超越諸行一異性相，不能理解。』 說完這些話后，當時世尊告訴善清凈慧菩薩說：『善男子，正是這樣，正如你所說。那些善男子愚癡頑鈍，不明事理，不如理而行，對於勝義諦微細甚深，超越諸行一異性相，不能理解。為什麼呢？善清凈慧，不是在諸行中這樣行時，就能通達勝義諦之相，或者對於勝義諦而得以證悟。為什麼呢？善清凈慧，如果勝義諦之相與諸行相完全沒有差異，那麼現在一切凡夫都應該已經見諦（satya-darśana， seeing the truth）了。而且一切凡夫都應該已經…
【English Translation】 English version: Therefore, a verse is spoken regarding this meaning: The inner realization is without characteristics, beyond expression and indication. It pacifies all disputes, is the supreme truth, surpassing all aspects of conceptual thought. Furthermore, the ultimate truth (paramārtha-satya) transcends the characteristics of oneness and otherness of all dharmas. It should be known as in the Saṃdhinirmocana Sūtra (解深密經, Explanation of the Profound Secrets Sutra), the Bodhisattva Suviśuddhamati (善清淨慧菩薩, Bodhisattva of Good and Pure Wisdom) said to the Buddha: 'World Honored One, it is most wondrous!' and so on, 'The World Honored One speaks well.' As the World Honored One said, the aspect of the ultimate truth is subtle and profound, transcending the characteristics of oneness and otherness of all dharmas, and is difficult to comprehend. World Honored One, I have seen in one place a group of Bodhisattvas and others, practicing the stage of practice based on conviction (adhimukti-caryā-bhūmi). They were sitting together, all contemplating the aspect of the ultimate truth, and the aspects of oneness and otherness of conditioned phenomena (saṃskṛta-lakṣaṇa). In this assembly, one group of Bodhisattvas said: 'The aspect of the ultimate truth is completely no different from the aspects of conditioned phenomena.' Another group of Bodhisattvas said: 'It is not that the aspect of the ultimate truth is completely no different from the aspects of conditioned phenomena, but rather the aspect of the ultimate truth is different from the aspects of conditioned phenomena.' Still other Bodhisattvas were doubtful and hesitant, and said: 'Which of these Bodhisattvas speaks the truth? Which speaks falsely? Who practices according to reason? Who does not practice according to reason?' Some proclaimed: 'The aspect of the ultimate truth is completely no different from the aspects of conditioned phenomena.' Others proclaimed: 'The aspect of the ultimate truth is different from the aspects of conditioned phenomena.' World Honored One, after seeing them, I secretly thought: 'These good men are foolish and dull, ignorant and unskilled, and do not practice according to reason. They cannot understand the subtle and profound ultimate truth, which transcends the aspects of oneness and otherness of conditioned phenomena.' After saying these words, at that time the World Honored One said to the Bodhisattva Suviśuddhamati: 'Good man, it is so, it is so, just as you have said. Those good men are foolish and dull, ignorant and unskilled, and do not practice according to reason. They cannot understand the subtle and profound ultimate truth, which transcends the aspects of oneness and otherness of conditioned phenomena. Why is that? Good and Pure Wisdom, it is not by practicing in this way among conditioned phenomena that one can comprehend the aspect of the ultimate truth, or attain realization of the ultimate truth. Why is that? Good and Pure Wisdom, if the aspect of the ultimate truth were completely no different from the aspects of conditioned phenomena, then all ordinary beings would have already seen the truth (satya-darśana) by now. And all ordinary beings would have already...'
得無上方便安隱涅槃。或應已證阿耨多羅三藐三菩提。若勝義諦相與諸行相一向異者。已見諦者于諸行相應不除遣。若不除遣諸行相者。應于相縛不得解脫。此見諦者于諸相縛。不解脫故。于粗重縛亦應不脫。由於二縛不解脫故。已見諦者應不能得無上方便安隱涅槃。或不應證阿耨多羅三藐三菩提。善清凈慧。由於今時非諸異生皆已見諦非諸異生已能獲得無上方便安隱涅槃。亦非已證阿耨多羅三藐三菩提。是故勝義諦相與諸行相都無異相。不應道理。若於此中作如是言。勝義諦相與諸行相都無異者。由此道理當知。一切非如理行。不如正理。善清凈慧。由於今時非見諦者于諸行相。不能除遣。然能除遣。非見諦者于諸相縛不能解脫然能解脫。非見諦者于粗重縛不能解脫。然能解脫。以於二障能解脫故。亦能獲得無上方便安隱涅槃。或有能證阿耨多羅三藐三菩提。是故勝義諦相與諸行相一向異相。不應道理。若於此中作如是言。勝義諦相與諸行相一向異者。由此道理當知。一切非如理行。不如正理。複次善清凈慧。若勝義諦相與諸行相都無異者。如諸行相墮雜染相。此勝義諦相亦應如是墮雜染相。善清凈慧。若勝義諦相與諸行相一向異者。應非一切行相共相名勝義諦相。善清凈慧。由於今時勝義諦相。非墮雜染相。諸行
共相名勝義諦相。是故勝義諦相與諸行相都無異相。不應道理。又勝義相與諸行相一向異相。不應道理。若於此中作如是言。勝義諦相與諸行相。都無有異。或勝義諦相與諸行相。一向異者。由此道理當知。一切非如理行。不如正理。複次善清凈慧。若勝義諦相與諸行相都無異者。如勝義諦相於諸行相無有差別。一切行相亦應如是無有差別。修觀行者。于諸行中如其所見如其所聞。如其所覺如其所知。不應后時更求勝義。若勝義諦相與諸行相一向異者。應非諸行唯無我性唯無自性之所顯現是勝義相。又應俱時別相成立。謂雜染相及清凈相。善清凈慧。由於今時一切行相皆有差別。非無差別。修觀行者。于諸行中如其所見如其所聞。如其所覺如其所知。復於後時更求勝義。又即諸行唯無我性唯無自性之所顯現名勝義相。又非俱時染凈二相別相成立。是故勝義諦相與諸行相都無有異。或一向異。不應道理。若於此中作如是言。勝義諦相與諸行相都無有異。或一向異者。由此道理當知。一切非如理行。不如正理。善清凈慧。如螺貝上鮮白色性不易施設與彼螺貝一相異相。如螺貝上鮮白色性。金上黃色亦復如是。如箜篌聲上美妙曲性不易施設與箜篌聲一相異相。如黑沈上有妙香性。不易設施與彼黑沈一相異相。如胡椒上辛猛利
【現代漢語翻譯】 現代漢語譯本： 關於共相（普遍性質）和勝義諦相（究竟真理的特徵）的問題。如果說勝義諦相與諸行相（各種現象的特徵）完全沒有差別，這是不合理的。同樣，如果說勝義諦相與諸行相完全不同，也是不合理的。如果有人這樣說：『勝義諦相與諸行相完全沒有差別』，或者說：『勝義諦相與諸行相完全不同』，那麼由此可知，一切不如理的修行，都是不符合正理的。 進一步說，善清凈慧（擁有良好清凈智慧的人），如果勝義諦相與諸行相完全沒有差別，那麼就像勝義諦相在諸行相中沒有差別一樣，一切行相也應該沒有差別。這樣的話，修觀行的人，對於諸行（各種現象）的所見、所聞、所覺、所知，就不應該在之後再去尋求勝義諦了。如果勝義諦相與諸行相完全不同，那麼諸行所顯現的唯無我性（沒有自我的性質）和唯無自性（沒有獨立自性的性質）就不應該是勝義相。而且，雜染相（不清凈的現象）和清凈相（清凈的現象）應該同時以不同的方式成立。善清凈慧，因為現在一切行相都有差別，而不是沒有差別，所以修觀行的人，對於諸行的所見、所聞、所覺、所知，在之後還要再去尋求勝義諦。而且，正是諸行所顯現的唯無我性和唯無自性，才被稱為勝義相。而且，雜染和清凈兩種現象不是同時以不同的方式成立的。因此，說勝義諦相與諸行相完全沒有差別，或者完全不同，都是不合理的。如果有人這樣說：『勝義諦相與諸行相完全沒有差別』，或者說：『勝義諦相與諸行相完全不同』，那麼由此可知，一切不如理的修行，都是不符合正理的。 善清凈慧，就像螺貝上的鮮白色性，不容易說它與螺貝是一樣的還是不同的。就像螺貝上的鮮白色性一樣，黃金上的黃色也是如此。就像箜篌的聲音上的美妙曲性，不容易說它與箜篌的聲音是一樣的還是不同的。就像黑沉香上的美妙香性，不容易說它與黑沉香是一樣的還是不同的。就像胡椒上的辛辣猛烈性。
【English Translation】 English version: Regarding the issue of the characteristic of the universal (common nature) and the characteristic of Paramārtha-satya (ultimate truth). It is unreasonable to say that the characteristic of Paramārtha-satya is completely undifferentiated from the characteristics of all phenomena (saṃskāra). Similarly, it is unreasonable to say that the characteristic of Paramārtha-satya is entirely different from the characteristics of all phenomena. If someone were to say, 'The characteristic of Paramārtha-satya is completely undifferentiated from the characteristics of all phenomena,' or 'The characteristic of Paramārtha-satya is entirely different from the characteristics of all phenomena,' then by this reasoning, know that all non-rational practices are not in accordance with right reason. Furthermore, O good and pure wisdom (Śuddha-mati), if the characteristic of Paramārtha-satya is completely undifferentiated from the characteristics of all phenomena, then just as the characteristic of Paramārtha-satya is undifferentiated in all phenomena, all characteristics of phenomena should also be undifferentiated. In that case, a practitioner of contemplation, regarding what is seen, heard, felt, and known in all phenomena, should not later seek the ultimate truth. If the characteristic of Paramārtha-satya is entirely different from the characteristics of all phenomena, then the non-self nature (anātman) and the absence of inherent existence (niḥsvabhāvatā) manifested by all phenomena should not be the characteristic of Paramārtha-satya. Moreover, the impure aspect (saṃkleśa) and the pure aspect (viśuddhi) should simultaneously be established as distinct. O good and pure wisdom, because all characteristics of phenomena are differentiated at this time, and not undifferentiated, a practitioner of contemplation, regarding what is seen, heard, felt, and known in all phenomena, should later seek the ultimate truth. Moreover, it is precisely the non-self nature and the absence of inherent existence manifested by all phenomena that are called the characteristic of Paramārtha-satya. Furthermore, the two aspects of impurity and purity are not simultaneously established as distinct. Therefore, it is unreasonable to say that the characteristic of Paramārtha-satya is completely undifferentiated from the characteristics of all phenomena, or entirely different. If someone were to say, 'The characteristic of Paramārtha-satya is completely undifferentiated from the characteristics of all phenomena,' or 'The characteristic of Paramārtha-satya is entirely different from the characteristics of all phenomena,' then by this reasoning, know that all non-rational practices are not in accordance with right reason. O good and pure wisdom, just as the fresh whiteness on a conch shell is not easily described as being either the same as or different from the conch shell, so too is the yellowness on gold. Just as the beautiful melody on the sound of a harp is not easily described as being either the same as or different from the sound of the harp, so too is the exquisite fragrance on black aloeswood not easily described as being either the same as or different from the black aloeswood. Just as the pungency and intensity on pepper.
性不易設施與彼胡椒一相異相。如胡椒上辛猛利性。訶梨淡性亦復如是。如蠹羅綿上有柔軟性。不易施設與蠹羅綿一相異相。如熟酥上所有醍醐不易施設與彼熟蘇一相異相。又如一切行上無常性。一切有漏法上苦性。一切法上補特伽羅無我性。不易施設與彼行等一相異相。又如貪上不寂靜相。及雜染相不易施設此與彼貪一相異相。如於貪上于瞋癡上當知亦爾。如是善清凈慧。勝義諦相不可施設與諸行相一相異相。善清凈慧。我于如是微細。極微細甚深。極甚深難通達。極難通達。超過諸法一異性相勝義諦相。現正等覺現等覺已。為他宣說。顯示開解。施設照了。爾時世尊欲重宣此義。而說頌曰。
行界勝義相 離一異性相 若分別一異 彼非如理行 眾生為相縛 及為粗重縛 要勤修止觀 爾乃得解脫
複次勝義諦遍一切一味相。當知如解深密經中。世尊告長老善現曰。善現。汝于有情界中知幾有情懷增上慢。為增上慢所執持故。記別所解。汝于有情界中。知幾有情離增上慢。記別所解。長老善現白佛言。世尊。我知有情界中少分有情離增上慢。記別所解。世尊。我知有情界中有無量無數不可說有情懷增上慢為增上慢所執持故。記別所解。世尊。我於一時住阿練若大樹林中。時有眾多苾芻。
【現代漢語翻譯】 現代漢語譯本： 性（自性）不易施設與彼胡椒一相異相（是相同還是相異）。例如胡椒上的辛辣猛烈之性。訶梨（訶梨勒，一種藥用植物）的淡味之性也是如此。例如蠹羅綿（一種柔軟的棉）上有柔軟之性。不易施設與蠹羅綿是相同還是相異。例如熟酥上所有醍醐（酥油提煉的精華）不易施設與彼熟酥是相同還是相異。又如一切行（一切有為法）上無常之性。一切有漏法（有煩惱的法）上苦之性。一切法上補特伽羅（人）無我之性。不易施設與彼行等是相同還是相異。又如貪上不寂靜相。及雜染相不易施設此與彼貪是相同還是相異。如於貪上，于瞋（嗔恨）癡（愚癡）上當知也是這樣。如是善清凈慧（善良清凈的智慧）。勝義諦相（勝義諦的體相）不可施設與諸行相是相同還是相異。善清凈慧。我于如是微細。極微細甚深。極甚深難通達。極難通達。超過諸法一異性相勝義諦相。現正等覺（證悟）現等覺已。為他宣說。顯示開解。施設照了。爾時世尊欲重宣此義。而說頌曰：
行界勝義相 離一異性相
若分別一異 彼非如理行
眾生為相縛 及為粗重縛
要勤修止觀 爾乃得解脫
複次勝義諦遍一切一味相。當知如解深密經中。世尊告長老善現曰。善現。汝于有情界中知幾有情懷增上慢（驕傲自大）。為增上慢所執持故。記別所解。汝于有情界中。知幾有情離增上慢。記別所解。長老善現白佛言。世尊。我知有情界中少分有情離增上慢。記別所解。世尊。我知有情界中有無量無數不可說有情懷增上慢為增上慢所執持故。記別所解。世尊。我於一時住阿練若（寂靜處）大樹林中。時有眾多苾芻（比丘）。
English version: The nature (svabhāva) that is not easily established – is it the same as or different from that of pepper? For example, the pungent and intense nature on pepper. The mild nature of Haritaki (a medicinal plant) is also like that. For example, the soft nature on Tula cotton (a soft cotton). Is it the same as or different from Tula cotton that is not easily established? For example, the essence of ghee (clarified butter) on cooked ghee – is it the same as or different from that cooked ghee that is not easily established? Furthermore, like the impermanent nature on all activities (all conditioned phenomena). The nature of suffering on all contaminated dharmas (dharmas with afflictions). The nature of no-self of Pudgala (person) on all dharmas. Is it the same as or different from those activities, etc., that is not easily established? Furthermore, like the non-peaceful aspect on greed. And the aspect of defilement – is it the same as or different from that greed that is not easily established? As with greed, know that it is also the same with anger and delusion. Thus, the good and pure wisdom. The aspect of ultimate truth (Paramārtha-satya) – is it the same as or different from the aspects of all activities that cannot be established? Good and pure wisdom. I, with such subtle, extremely subtle, profound, extremely profound, difficult to understand, extremely difficult to understand, surpassing the aspects of sameness and difference of all dharmas, the aspect of ultimate truth. Having manifested perfect enlightenment (samyak-saṃbodhi), having manifested enlightenment, I declare it to others. I reveal and explain it. I establish and illuminate it. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:
The aspect of activities, realms, and ultimate truth, Is apart from the aspect of sameness and difference. If one distinguishes sameness and difference, That is not a practice in accordance with reason. Beings are bound by aspects, And bound by coarseness. One must diligently cultivate cessation and insight, Only then can one attain liberation.
Furthermore, the ultimate truth pervades all with a single flavor. Know that it is as in the Saṃdhinirmocana Sūtra. The World Honored One said to Elder Subhuti: 'Subhuti, among sentient beings, how many sentient beings do you know who harbor arrogance (adhimāna), and because they are attached to arrogance, they understand and distinguish? Among sentient beings, how many sentient beings do you know who are free from arrogance, and understand and distinguish?' Elder Subhuti said to the Buddha: 'World Honored One, I know that among sentient beings, a small number of sentient beings are free from arrogance, and understand and distinguish. World Honored One, I know that among sentient beings, there are countless, innumerable, and unspeakable sentient beings who harbor arrogance, and because they are attached to arrogance, they understand and distinguish. World Honored One, at one time I was dwelling in a secluded (araṇya) large forest. At that time, there were many Bhikshus (monks).'
【English Translation】 English version: The nature (svabhāva) that is not easily established – is it the same as or different from that of pepper? For example, the pungent and intense nature on pepper. The mild nature of Haritaki (a medicinal plant) is also like that. For example, the soft nature on Tula cotton (a soft cotton). Is it the same as or different from Tula cotton that is not easily established? For example, the essence of ghee (clarified butter) on cooked ghee – is it the same as or different from that cooked ghee that is not easily established? Furthermore, like the impermanent nature on all activities (all conditioned phenomena). The nature of suffering on all contaminated dharmas (dharmas with afflictions). The nature of no-self of Pudgala (person) on all dharmas. Is it the same as or different from those activities, etc., that is not easily established? Furthermore, like the non-peaceful aspect on greed. And the aspect of defilement – is it the same as or different from that greed that is not easily established? As with greed, know that it is also the same with anger and delusion. Thus, the good and pure wisdom. The aspect of ultimate truth (Paramārtha-satya) – is it the same as or different from the aspects of all activities that cannot be established? Good and pure wisdom. I, with such subtle, extremely subtle, profound, extremely profound, difficult to understand, extremely difficult to understand, surpassing the aspects of sameness and difference of all dharmas, the aspect of ultimate truth. Having manifested perfect enlightenment (samyak-saṃbodhi), having manifested enlightenment, I declare it to others. I reveal and explain it. I establish and illuminate it. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:
The aspect of activities, realms, and ultimate truth, Is apart from the aspect of sameness and difference. If one distinguishes sameness and difference, That is not a practice in accordance with reason. Beings are bound by aspects, And bound by coarseness. One must diligently cultivate cessation and insight, Only then can one attain liberation.
Furthermore, the ultimate truth pervades all with a single flavor. Know that it is as in the Saṃdhinirmocana Sūtra. The World Honored One said to Elder Subhuti: 'Subhuti, among sentient beings, how many sentient beings do you know who harbor arrogance (adhimāna), and because they are attached to arrogance, they understand and distinguish? Among sentient beings, how many sentient beings do you know who are free from arrogance, and understand and distinguish?' Elder Subhuti said to the Buddha: 'World Honored One, I know that among sentient beings, a small number of sentient beings are free from arrogance, and understand and distinguish. World Honored One, I know that among sentient beings, there are countless, innumerable, and unspeakable sentient beings who harbor arrogance, and because they are attached to arrogance, they understand and distinguish. World Honored One, at one time I was dwelling in a secluded (araṇya) large forest. At that time, there were many Bhikshus (monks).'
亦於此林依近我住。我見彼諸苾芻。于日後分展轉聚集。依有所得現觀。各說種種相法。記別所解。于中一類由得蘊故。得蘊相故。得蘊起故。得蘊盡故。得蘊滅故。得蘊滅作證故。記別所解。如此一類由得蘊故。復有一類。由得處故。復有一類。得緣起故當知亦爾。復有一類。由得食故。得食相故。得食起故。得食盡故。得食滅故。得食滅作證故。記別所解。復有一類。由得諦故。得諦相故。得諦遍知故。得諦永斷故。得諦作證故。得諦修習故。記別所解。復有一類。由得界故。得界相故。得界種種性故。得界非一性故。得界滅故。得界滅作證故記別所解。復有一類。由得念住故。得念住相故。得念住能治所治故。得念住修故。得念住未生令生故。得念住生已堅住不忘倍修增廣故。記別所解。如有一類。得念住故。復有一類。得正斷故。得神足故。得諸根故。得諸力故。得覺支故當知亦爾。復有一類。得八支聖道故。得八支聖道相故。得八支聖道能治所治故。得八支聖道修故。得八支聖道未生令生故。得八支聖道生已堅住不忘倍修增廣故。記別所解。世尊。我見彼已竊作是念。此諸長老依有所得現觀。各說種種想法。記別所解。當知彼諸長老一切皆懷增上慢。為增上慢所執持故。于勝義諦遍一切一味相。不能解了。
【現代漢語翻譯】 現代漢語譯本： 我也在這片林中靠近他們居住。我看見那些比丘（Bhikkhu，佛教僧侶），在下午時分聚集在一起，根據他們各自獲得的現觀（Abhisamaya，親身體驗的智慧），各自講述種種不同的法相（Dharmalaksana，佛法的特徵），記錄和辨別他們所理解的內容。其中一類比丘因為領悟了蘊（Skandha，構成個體經驗的五種要素：色、受、想、行、識），領悟了蘊的相（Skandhalaksana，蘊的特徵），領悟了蘊的生起（Skandhasamudaya，蘊的產生），領悟了蘊的止息（Skandhanirodha，蘊的停止），領悟了蘊的滅盡（Skandhanirodhagama，蘊的完全消失），領悟了蘊的滅盡的證悟（Skandhanirodhasaksatkirana，通過實證體驗蘊的滅盡），來記錄和辨別他們所理解的內容。如此一類比丘因為領悟了蘊的緣故。 還有一類比丘，因為領悟了處（Ayatana，感覺器官和感覺對像），還有一類比丘，因為領悟了緣起（Pratityasamutpada，事物相互依存的法則），應當知道也是如此。還有一類比丘，因為領悟了食（Ahara，維持生命的要素），領悟了食的相（Aharalaksana，食的特徵），領悟了食的生起（Aharasamudaya，食的產生），領悟了食的止息（Aharanirodha，食的停止），領悟了食的滅盡（Aharanirodhagama，食的完全消失），領悟了食的滅盡的證悟（Aharanirodhasaksatkirana，通過實證體驗食的滅盡），來記錄和辨別他們所理解的內容。 還有一類比丘，因為領悟了諦（Satya，真理），領悟了諦的相（Satyalaksana，真理的特徵），領悟了對諦的遍知（Satyaparijnana，對真理的全面理解），領悟了對諦的永斷（Satyaprahana，對真理的徹底斷除），領悟了對諦的作證（Satyasaksatkirana，對真理的實證），領悟了對諦的修習（Satyabhāvana，對真理的修行），來記錄和辨別他們所理解的內容。還有一類比丘，因為領悟了界（Dhatu，要素），領悟了界的相（Dhātulaksana，要素的特徵），領悟了界的種種性（Dhātunānātva，要素的多樣性），領悟了界的非一性（Dhātvaikatva，要素的非單一性），領悟了界的滅盡（Dhātunirodhagāma，要素的完全消失），領悟了界的滅盡的證悟（Dhātunirodhasākṣātkriyā，通過實證體驗要素的滅盡），來記錄和辨別他們所理解的內容。 還有一類比丘，因為領悟了念住（Smrtyupasthana，正念的建立），領悟了念住的相（Smrtyupasthanalaksana，念住的特徵），領悟了念住能調伏和對治的對象（Smrtyupasthanaheyapratyaya，念住能夠調伏和對治的事物），領悟了念住的修習（Smrtyupasthanabhavana，念住的修行），領悟了使未生起的念住生起（Anutpannasmrtyupasthanotpada，使未生起的念住生起），領悟了使已生起的念住能夠堅固、不忘失、更加精進地修習和增長廣大（Utpannasmrtyupasthanasthitayasammosaya-bhyobhavaviralyaya-vrddhaya-vaipulyaya，使已生起的念住能夠堅固、不忘失、更加精進地修習和增長廣大），來記錄和辨別他們所理解的內容。如同一類比丘因為領悟了念住的緣故。 還有一類比丘，因為領悟了正斷（Samyakprahana，正確的努力），領悟了神足（Rddhipada，神通的基礎），領悟了諸根（Indriya，控制能力），領悟了諸力（Bala，力量），領悟了覺支（Bojjhanga，覺悟的要素），應當知道也是如此。還有一類比丘，因為領悟了八支聖道（Astangamarga，達到解脫的八個要素），領悟了八支聖道的相（Astangamargalaksana，八支聖道的特徵），領悟了八支聖道能調伏和對治的對象（Astangamargaheyapratyaya，八支聖道能夠調伏和對治的事物），領悟了八支聖道的修習（Astangamargabhavana，八支聖道的修行），領悟了使未生起的八支聖道生起（Anutpannastangamargotpada，使未生起的八支聖道生起），領悟了使已生起的八支聖道能夠堅固、不忘失、更加精進地修習和增長廣大（Utpannastangamargasthitayasammosaya-bhyobhavaviralyaya-vrddhaya-vaipulyaya，使已生起的八支聖道能夠堅固、不忘失、更加精進地修習和增長廣大），來記錄和辨別他們所理解的內容。 世尊（Bhagavan，佛陀的尊稱），我看見他們之後，私下裡這樣想：這些長老（Sthavira，年長的僧侶）根據他們各自獲得的現觀，各自講述種種不同的想法，記錄和辨別他們所理解的內容。應當知道，這些長老們都懷有增上慢（Adhimana，未證得的境界以為已證得的傲慢），因為被增上慢所執持的緣故，對於勝義諦（Paramarthasatya，最高的真理）普遍而唯一的一味相（Ekarasa，統一的本質），不能夠理解和明瞭。
【English Translation】 English version: I also lived near them in this forest. I saw those Bhikkhus (Buddhist monks), gathering together in the afternoon, each according to their own attained Abhisamaya (direct realization), each speaking of various Dharmalaksana (characteristics of the Dharma), recording and distinguishing what they understood. Among them, one group, because of attaining the Skandhas (aggregates, the five components of individual experience: form, feeling, perception, mental formations, and consciousness), attaining the characteristics of the Skandhas (Skandhalaksana), attaining the arising of the Skandhas (Skandhasamudaya), attaining the cessation of the Skandhas (Skandhanirodha), attaining the extinction of the Skandhas (Skandhanirodhagama), attaining the realization of the extinction of the Skandhas (Skandhanirodhasaksatkirana), recorded and distinguished what they understood. Thus, one group because of attaining the Skandhas. And another group, because of attaining the Ayatanas (sense bases, the sense organs and their corresponding objects), and another group, because of attaining Pratityasamutpada (dependent origination, the law of interdependent arising), it should be known is also the same. And another group, because of attaining Ahara (nutriment, the sustenance of life), attaining the characteristics of nutriment (Aharalaksana), attaining the arising of nutriment (Aharasamudaya), attaining the cessation of nutriment (Aharanirodha), attaining the extinction of nutriment (Aharanirodhagama), attaining the realization of the extinction of nutriment (Aharanirodhasaksatkirana), recorded and distinguished what they understood. And another group, because of attaining Satya (truth), attaining the characteristics of truth (Satyalaksana), attaining the thorough knowledge of truth (Satyaparijnana), attaining the permanent abandonment of truth (Satyaprahana), attaining the realization of truth (Satyasaksatkirana), attaining the cultivation of truth (Satyabhāvana), recorded and distinguished what they understood. And another group, because of attaining Dhatu (element), attaining the characteristics of the element (Dhātulaksana), attaining the various natures of the element (Dhātunānātva), attaining the non-oneness of the element (Dhātvaikatva), attaining the extinction of the element (Dhātunirodhagāma), attaining the realization of the extinction of the element (Dhātunirodhasākṣātkriyā), recorded and distinguished what they understood. And another group, because of attaining Smrtyupasthana (mindfulness, the establishment of mindfulness), attaining the characteristics of mindfulness (Smrtyupasthanalaksana), attaining what mindfulness can subdue and counteract (Smrtyupasthanaheyapratyaya), attaining the cultivation of mindfulness (Smrtyupasthanabhavana), attaining the arising of unarisen mindfulness (Anutpannasmrtyupasthanotpada), attaining the already arisen mindfulness being firm, unforgotten, increasingly cultivated, and expanded (Utpannasmrtyupasthanasthitayasammosaya-bhyobhavaviralyaya-vrddhaya-vaipulyaya), recorded and distinguished what they understood. Just like one group because of attaining mindfulness. And another group, because of attaining Samyakprahana (right effort), attaining Rddhipada (bases of spiritual power), attaining the Indriyas (faculties, controlling faculties), attaining the Balas (powers, strengths), attaining the Bojjhangas (factors of enlightenment), it should be known is also the same. And another group, because of attaining the Astangamarga (eightfold path, the eight elements to achieve liberation), attaining the characteristics of the eightfold path (Astangamargalaksana), attaining what the eightfold path can subdue and counteract (Astangamargaheyapratyaya), attaining the cultivation of the eightfold path (Astangamargabhavana), attaining the arising of the unarisen eightfold path (Anutpannastangamargotpada), attaining the already arisen eightfold path being firm, unforgotten, increasingly cultivated, and expanded (Utpannastangamargasthitayasammosaya-bhyobhavaviralyaya-vrddhaya-vaipulyaya), recorded and distinguished what they understood. Bhagavan (the Blessed One, an epithet of the Buddha), after seeing them, I thought to myself: These Sthaviras (elders, senior monks), according to their own attained Abhisamaya, each speak of various thoughts, recording and distinguishing what they understood. It should be known that these elders all harbor Adhimana (superiority complex, arrogance of thinking one has attained what one has not), because they are held by Adhimana, they are unable to understand and comprehend the Ekarasa (uniform essence, single flavor) of Paramarthasatya (ultimate truth).
是故世尊。甚奇。乃至世尊。善說。如世尊言勝義諦相微細最微細。甚深最甚深。難通達極難通達。遍一切一味相。世尊。此聖教中修行苾芻。于勝義諦遍一切一味相。尚難通達。況諸外道。爾時世尊告長老善現曰。如是如是善現。我于微細最微細。甚深最甚深。難通達最難通達。遍一切一味相勝義諦。現正等覺。現等覺已。為他宣說顯示開解。施設照了。何以故。善現。我已顯示於一切蘊中。清凈所緣是勝義諦。我已顯示於一切處緣起食諦界念住正斷神足根力覺支道支中。清凈所緣是勝義諦。此清凈所緣於一切蘊中。是一味相無別異相。如於蘊中。如是於一切處中乃至一切道支中。是一味相無別異相。是故善現。由此道理當知勝義諦是遍一切一味相。複次善現。修觀行苾芻。通達一蘊真如勝義法無我性已。更不尋求各別余蘊諸處緣起食諦界念住正斷神足根力覺支道支真如勝義法無我性。唯即隨此真如勝義。無二智為依止故。于遍一切一味相勝義諦。審察趣證。是故善現。由此道理。當知勝義諦是遍一切一味相。複次善現。如彼諸蘊展轉異相。如彼諸處緣起食諦界念住正斷神足根力覺支道支展轉異相。若一切法真如勝義法無我性亦異相者。是則真如勝義法無我性。亦應有因。從因所生。若從因生。應是有為。若是有為
【現代漢語翻譯】 現代漢語譯本： 因此，世尊，真是太奇妙了！乃至世尊，說得真好！正如世尊所說，勝義諦（paramārtha-satya，最高的真理）的體相是極其微細的，極其深奧的，難以通達的，非常難以通達的，是遍一切的一味相（eka-rasa，單一味道）。世尊，在這聖教（ārya-śāsana，聖者的教導）中修行的比丘（bhikṣu，佛教僧侶），對於勝義諦遍一切的一味相，尚且難以通達，更何況那些外道（tīrthika，非佛教修行者）呢？ 這時，世尊告訴長老善現（Subhūti）說：『是的，是的，善現，我對於微細到極點，深奧到極點，難以通達到極點的遍一切一味相的勝義諦，已經現證正等覺（abhisambuddha，完全覺悟）。現證等覺之後，為他人宣說、顯示、開解、施設、照了。』 『為什麼呢？善現，我已經顯示在一切蘊（skandha，構成要素）中，清凈所緣（viśuddha-ālambana，純凈的認知對像）是勝義諦。我已經顯示在一切處（āyatana，感官與對像）、緣起（pratītyasamutpāda，因緣生法）、食（āhāra，滋養）、諦（satya，真理）、界（dhātu，元素）、念住（smṛtyupasthāna，正念的建立）、正斷（samyakprahāṇa，正確的斷除）、神足（ṛddhipāda，神通的基礎）、根（indriya，控制能力）、力（bala，力量）、覺支（bodhyaṅga，覺悟的組成部分）、道支（mārgaṅga，道路的組成部分）中，清凈所緣是勝義諦。』 『這清凈所緣在一切蘊中，是一味相，沒有差別之相。如在蘊中一樣，在一切處中乃至一切道支中，也是一味相，沒有差別之相。所以，善現，由此道理應當知道，勝義諦是遍一切的一味相。』 『再者，善現，修觀行的比丘，通達一蘊的真如（tathatā，事物的真實本性）、勝義、法無我性（dharma-nairātmya，諸法無自性）之後，更不尋求各別其餘諸蘊、諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支的真如、勝義、法無我性。唯獨隨順此真如勝義，以無二智（advaya-jñāna，非二元的智慧）為依止，對於遍一切一味相的勝義諦，審察而趣向證悟。所以，善現，由此道理，應當知道勝義諦是遍一切一味相。』 『再者，善現，如那些諸蘊有展轉的差異之相，如那些諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支有展轉的差異之相，如果一切法的真如、勝義、法無我性也有差異之相，那麼真如、勝義、法無我性也應該有因，從因所生。如果從因所生，就應該是有為（saṃskṛta，被製造的）。如果是有為，』
English version: Therefore, World Honored One, it is truly wonderful! And indeed, World Honored One, well spoken! Just as the World Honored One said, the characteristic of the ultimate truth (paramārtha-satya) is extremely subtle, extremely profound, difficult to penetrate, extremely difficult to penetrate, and is of one taste pervading all (eka-rasa). World Honored One, in this holy teaching (ārya-śāsana), even a monastic (bhikṣu) practicing in this teaching finds it difficult to penetrate the one taste pervading all of the ultimate truth, how much more so those non-Buddhist practitioners (tīrthika)? At that time, the World Honored One said to the elder Subhūti: 'So it is, Subhūti, so it is. I have directly awakened to the ultimate truth, which is subtle to the extreme, profound to the extreme, difficult to penetrate to the extreme, and of one taste pervading all. Having directly awakened, I proclaim, reveal, explain, establish, and illuminate it for others.' 'Why is that? Subhūti, I have shown that in all aggregates (skandha), the pure object of focus (viśuddha-ālambana) is the ultimate truth. I have shown that in all sense bases (āyatana), dependent origination (pratītyasamutpāda), nutriment (āhāra), truths (satya), elements (dhātu), mindfulness establishments (smṛtyupasthāna), right efforts (samyakprahāṇa), bases of magical power (ṛddhipāda), faculties (indriya), powers (bala), limbs of enlightenment (bodhyaṅga), and limbs of the path (mārgaṅga), the pure object of focus is the ultimate truth.' 'This pure object of focus, in all aggregates, is of one taste, without different characteristics. Just as in the aggregates, so too in all sense bases, and even in all limbs of the path, it is of one taste, without different characteristics. Therefore, Subhūti, by this reasoning, you should know that the ultimate truth is of one taste pervading all.' 'Furthermore, Subhūti, a monastic engaged in contemplation, having penetrated the suchness (tathatā), ultimate truth, and selflessness of phenomena (dharma-nairātmya) of one aggregate, no longer seeks the suchness, ultimate truth, and selflessness of phenomena of each of the other aggregates, sense bases, dependent origination, nutriment, truths, elements, mindfulness establishments, right efforts, bases of magical power, faculties, powers, limbs of enlightenment, and limbs of the path. He only follows this suchness and ultimate truth, relying on non-dual wisdom (advaya-jñāna), and examines and approaches the realization of the ultimate truth of one taste pervading all. Therefore, Subhūti, by this reasoning, you should know that the ultimate truth is of one taste pervading all.' 'Furthermore, Subhūti, just as those aggregates have mutually different characteristics, just as those sense bases, dependent origination, nutriment, truths, elements, mindfulness establishments, right efforts, bases of magical power, faculties, powers, limbs of enlightenment, and limbs of the path have mutually different characteristics, if the suchness, ultimate truth, and selflessness of phenomena of all phenomena also had different characteristics, then the suchness, ultimate truth, and selflessness of phenomena should also have a cause, being produced from a cause. If produced from a cause, it should be conditioned (saṃskṛta). If it is conditioned,'
【English Translation】 English version:
。應非勝義。若非勝義。應更尋求余勝義諦。善現。由此真如勝義法無我性。不名有因。非因所生。亦非有為。是勝義諦得此勝義更不尋求余勝義諦。唯有常常時。恒恒時。如來出世。若不出世。諸法法性安立。法界安住。是故善現。由此道理。當知勝義諦是遍一切一味相善現。譬如種種非一品類異相色中。虛空無相。無分別。無變異。遍一切一味相。如是異性異相一切法中勝義諦。遍一切一味相。當知亦然。爾時世尊欲重宣此義。而說頌曰。
此遍一切一味相 勝義諸佛說無異 若有于中異分別 彼定愚癡依上慢
瑜伽師地論卷第七十五 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十六
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之五
複次心意識相。當知如解深密經中。廣慧菩薩請問佛言。如世尊說於心意識秘密善巧菩薩。於心意識秘密善巧菩薩者。齊何名為於心意識秘密善巧菩薩。如來齊何施設彼為於心意識秘密善巧菩薩。說是語已。爾時世尊告廣慧菩薩曰。善哉。善哉。廣慧。汝今乃能請問如來如是深義。汝今為欲利益安樂無量眾生。哀愍世間及諸天人阿素洛等。為令獲得義利安樂故。發斯問。汝應諦聽。吾當為汝說心
【現代漢語翻譯】 現代漢語譯本：如果不是勝義諦，就應該再去尋求其他的勝義諦。善現（Subhuti）。因此，真如（Tathata）、勝義法（Paramartha-dharma）、無我性（Anatman）不能被稱為有因，不是由因所生，也不是有為法（Samskrta-dharma）。勝義諦（Paramartha-satya）是獲得了此勝義諦后，不再需要尋求其他的勝義諦。只有在常常時、恒恒時，如來（Tathagata）出世，或者不出世，諸法的法性（Dharmata）安立，法界（Dharmadhatu）安住。所以，善現，由此道理，應當知道勝義諦是遍一切的一味相（Ekarasa）。善現，譬如種種非單一品類、具有不同相狀的色（Rupa）中，虛空（Akasa）無相、無分別、無變異，遍一切的一味相。如同這樣，在具有不同自性、不同相狀的一切法中，勝義諦遍一切的一味相，應當知道也是如此。當時，世尊（Bhagavan）想要再次宣說這個意義，就說了頌： 『此遍一切一味相，勝義諸佛說無異，若有于中異分別，彼定愚癡依上慢。』
《瑜伽師地論》卷第七十五 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第七十六
彌勒菩薩（Maitreya Bodhisattva）說
三藏法師玄奘（Xuanzang）奉詔譯 攝抉擇分中菩薩地之五
再者，心意識（Citta-manas-vijnana）的相，應當知道就像《解深密經》（Samdhinirmocana Sutra）中所說的那樣。廣慧菩薩（Mati-samanta Bodhisattva）請問佛說：『如世尊所說，對於心意識秘密善巧的菩薩，對於心意識秘密善巧的菩薩，到什麼程度才能稱為對於心意識秘密善巧的菩薩？如來（Tathagata）到什麼程度才安立他們為對於心意識秘密善巧的菩薩？』說完這些話后，當時世尊告訴廣慧菩薩說：『善哉！善哉！廣慧，你現在能夠請問如來這樣深刻的意義。你現在是爲了利益安樂無量眾生，哀愍世間以及諸天（Deva）、人（Manusya）、阿修羅（Asura）等，爲了讓他們獲得義利安樂，才發起這樣的提問。你應該仔細聽，我將為你解說心』
【English Translation】 English version: If it were not the ultimate truth (Paramartha), one should seek another ultimate truth. Subhuti. Therefore, Suchness (Tathata), the ultimate dharma (Paramartha-dharma), selflessness (Anatman), cannot be called having a cause, not born from a cause, nor conditioned (Samskrta-dharma). The ultimate truth (Paramartha-satya) is that having attained this ultimate truth, one does not seek another ultimate truth. Only when the Tathagata appears constantly and perpetually, or does not appear, the nature of phenomena (Dharmata) is established, and the realm of reality (Dharmadhatu) abides. Therefore, Subhuti, for this reason, it should be known that the ultimate truth is the single flavor (Ekarasa) pervading all. Subhuti, just as in various non-single categories and different forms of colors (Rupa), space (Akasa) is without form, without discrimination, without change, pervading all as a single flavor. Likewise, in all phenomena with different natures and different forms, the ultimate truth pervades all as a single flavor, it should be known to be so. At that time, the Bhagavan, wanting to reiterate this meaning, spoke the following verse: 『This single flavor pervades all, the ultimate truth is said by all Buddhas to be without difference, if there is any differentiation within it, they are certainly foolish and rely on arrogance.』
Yogacarabhumi-sastra, Volume 75 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 76
Said by Maitreya Bodhisattva
Translated by the Tripiṭaka Master Xuanzang under Imperial Order Section on Determinations, Fifth Section on the Bodhisattva Grounds
Furthermore, the characteristics of mind (Citta), thought (Manas), and consciousness (Vijnana), should be understood as described in the Samdhinirmocana Sutra. Mati-samanta Bodhisattva asked the Buddha: 'As the Bhagavan said, a Bodhisattva who is skillfully aware of the secrets of mind, thought, and consciousness, to what extent is a Bodhisattva considered skillfully aware of the secrets of mind, thought, and consciousness? To what extent does the Tathagata establish them as Bodhisattvas skillfully aware of the secrets of mind, thought, and consciousness?' After saying these words, the Bhagavan then said to Mati-samanta Bodhisattva: 'Excellent! Excellent! Mati-samanta, you are now able to ask the Tathagata such profound meanings. You now wish to benefit and bring happiness to immeasurable beings, to have compassion for the world and the Devas, Manusyas, Asuras, etc., and to enable them to obtain benefit and happiness, that is why you have raised this question. You should listen carefully, I will explain the mind to you.'
意識秘密義。廣慧當知於六趣生死。彼彼有情。墮彼彼有情眾中。或在卵生。或在胎生。或在濕生。或在化生。身份生起。于中最初一切種子心識成熟。展轉和合。增長廣大。依二執受。一者有色諸根及所依執受。二者相名分別言說戲論習氣執受。有色界中具二執受。無色界中不具二種。複次廣慧。此識亦名阿陀那識。何以故。由此識于身隨逐執持故。亦名阿賴耶識。何以故。由此識于身攝受藏隱同安危義故。亦名為心。何以故。由此識色聲香味觸等積集滋長故。複次廣慧。阿陀那識為依止。為建立故。六識身轉。謂眼識耳鼻舌身意識。此中有識。眼及色為緣生眼識。與眼識俱隨行同時同境有分別意識轉。有識。耳鼻舌身及聲香味觸為緣生耳鼻舌身識。與耳鼻舌身識俱隨行同時同境有分別意識轉。廣慧。若於爾時一眼識轉。即於此時唯有一分別意識與眼識同所行轉。若於爾時二三四五諸識身轉。即於此時唯有一分別意識。與五識身同所行轉。廣慧。譬如大暴水流。若有一浪生緣現前。唯一浪轉。若二若多浪生緣現前。有多浪轉。然此暴水自類恒流無斷無盡。又如善凈鏡面。若有一影生緣現前。唯一影起。若二若多影生緣現前。有多影起。非此鏡面轉變為影。亦無受用滅盡可得。如是廣慧。由似暴流阿陀那識為依止。為
【現代漢語翻譯】 現代漢語譯本：意識秘密義。廣慧（菩薩名）應當知曉，在六道生死輪迴中，各種各樣的有情眾生，墮入各自不同的有情眾生類別中，或者通過卵生，或者通過胎生，或者通過濕生，或者通過化生，身體和肢體逐漸產生。在這其中，最初一切的種子心識成熟，輾轉和合，增長廣大，依賴於兩種執受：第一種是有色諸根（眼、耳、鼻、舌、身）以及它們所依賴的執受；第二種是關於相狀、名稱的分別言說以及戲論的習氣執受。有（原文如此）中具備這兩種執受，無（原文如此）中不具備這兩種執受。再者，廣慧，這個識也叫做阿陀那識（執持識），為什麼呢？因為這個識對於身體有隨逐執持的作用。也叫做阿賴耶識（藏識），為什麼呢？因為這個識對於身體有攝受、藏隱、共同安危的作用。也叫做心，為什麼呢？因為這個識能夠積集滋長色、聲、香、味、觸等。再者，廣慧，以阿陀那識為依止，為建立的基礎，六識（眼識、耳識、鼻識、舌識、身識、意識）才能運轉。這裡面，有識，以眼和色為條件產生眼識，與眼識一同隨行，同時同境，有分別意識運轉。有識，以耳、鼻、舌、身以及聲、香、味、觸為條件產生耳識、鼻識、舌識、身識，與耳識、鼻識、舌識、身識一同隨行，同時同境，有分別意識運轉。廣慧，如果在某個時候只有一個眼識運轉，那麼在這個時候就只有一個分別意識與眼識一同作用。如果在某個時候有二、三、四、五種識同時運轉，那麼在這個時候就只有一個分別意識與這五種識一同作用。廣慧，譬如巨大的暴水洪流，如果有一個波浪產生的條件出現，就只有一個波浪翻滾；如果有兩個或者多個波浪產生的條件出現，就有多個波浪翻滾。然而這暴水自身始終同類相續，沒有間斷，沒有窮盡。又如一面乾淨明亮的鏡子，如果有一個影像產生的條件出現，就只有一個影像顯現；如果有兩個或者多個影像產生的條件出現，就有多個影像顯現。不是這鏡面轉變成了影像，也沒有受用和滅盡可以得到。像這樣，廣慧，由於像暴水洪流一樣的阿陀那識作為依止，作為建立的基礎。
【English Translation】 English version: The secret meaning of consciousness. Guanghui (Bodhisattva's name) should know that in the cycle of birth and death in the six realms, various sentient beings fall into their respective categories of sentient beings, either through being born from eggs (oviparous), or from wombs (viviparous), or from moisture (moisture-born), or through transformation (metamorphic). Their bodies and limbs gradually arise. Among these, the initial seeds of consciousness mature, mutually combine, grow and expand, relying on two kinds of clinging: the first is the clinging to the colored sense organs (eye, ear, nose, tongue, body) and what they depend on; the second is the clinging to the habits of conceptual speech and playful discussions about appearances and names. Those with ** (as in the original text) possess these two kinds of clinging, while those without ** (as in the original text) do not possess these two kinds. Furthermore, Guanghui, this consciousness is also called the Ādāna-vijñāna (clinging consciousness). Why? Because this consciousness follows and clings to the body. It is also called the Ālaya-vijñāna (storehouse consciousness). Why? Because this consciousness has the function of embracing, concealing, and sharing safety and danger with the body. It is also called the mind (citta). Why? Because this consciousness accumulates and nourishes forms, sounds, smells, tastes, tactile sensations, and so on. Furthermore, Guanghui, with the Ādāna-vijñāna as the basis and foundation, the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) operate. Here, there is consciousness; with the eye and form as conditions, eye-consciousness arises. Along with eye-consciousness, a discriminating consciousness operates simultaneously in the same realm. There is consciousness; with the ear, nose, tongue, body, and sound, smell, taste, touch as conditions, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness arise. Along with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, a discriminating consciousness operates simultaneously in the same realm. Guanghui, if at a certain time only one eye-consciousness is operating, then at that time there is only one discriminating consciousness operating together with the eye-consciousness. If at a certain time two, three, four, or five consciousnesses are operating simultaneously, then at that time there is only one discriminating consciousness operating together with these five consciousnesses. Guanghui, it is like a great torrential flood. If the condition for one wave to arise is present, only one wave rolls. If the conditions for two or more waves to arise are present, multiple waves roll. However, this torrential water itself constantly flows in a continuous stream, without interruption, without end. It is also like a clean and bright mirror surface. If the condition for one image to appear is present, only one image appears. If the conditions for two or more images to appear are present, multiple images appear. It is not that the mirror surface transforms into the images, nor is there any enjoyment or extinction to be obtained. In this way, Guanghui, because the Ādāna-vijñāna, like a torrential flood, serves as the basis and foundation.
建立故。若於爾時有一眼識生緣現前。即於此時一眼識轉。若於爾時乃至有五識身生緣現前。即於此時五識身轉。廣慧。如是菩薩雖由法住智為依止。為建立故。於心意識秘密善巧。然諸如來不齊於此施設。彼為於心意識一切秘密善巧菩薩。廣慧。若諸菩薩于內各別如實不見阿陀那。不見阿陀那識。不見阿賴耶。不見阿賴耶識。不見積集。不見心。不見眼色及眼識。不見耳聲及耳識。不見鼻香及鼻識。不見舌味及舌識。不見身觸及身識。不見意法及意識。是名勝義善巧菩薩。如來施設彼為勝義善巧菩薩。廣慧。齊此名為於心意識一切秘密善巧菩薩。如來齊此施設於心意識一切秘密善巧菩薩。爾時世尊欲重宣此義而說頌曰。
阿陀那識甚深細 一切種子如暴流 我于凡愚不開演 恐彼分別執為我
複次一切法相。當知如解深密經中。德本菩薩請問佛言。世尊。如世尊說于諸法相善巧菩薩。于諸法相善巧菩薩者。齊何名為于諸法相善巧菩薩。如來齊何施設彼為于諸法相善巧菩薩。說是語已。爾時世尊告德本菩薩曰。善哉。善哉。德本。汝今乃能請問如來如是深義。汝今為欲利益安樂無量眾生。哀愍世間及諸天人阿素洛等。為令獲得義利安樂故。發斯問。汝應諦聽。吾當為汝說諸法相。謂諸法相略有三種。
【現代漢語翻譯】 現代漢語譯本 建立的緣故。如果在那個時候，有一個眼識生起的因緣出現，那麼就在這個時候眼識運轉。如果在那個時候，乃至有五識身生起的因緣出現，那麼就在這個時候五識身運轉。廣慧（Bodhisattva's name）。像這樣，菩薩雖然以法住智為依靠，爲了建立的緣故，對於心意識的秘密善巧，然而諸如來不以此為限來施設。他們是爲了對於心意識一切秘密善巧的菩薩。廣慧。如果諸菩薩在內在各自如實地不見阿陀那（Adana, holding），不見阿陀那識（Adana-vijnana, holding consciousness），不見阿賴耶（Alaya, storehouse），不見阿賴耶識（Alaya-vijnana, storehouse consciousness），不見積集（accumulation），不見心（mind），不見眼色以及眼識，不見耳聲以及耳識，不見鼻香以及鼻識，不見舌味以及舌識，不見身觸以及身識，不見意法以及意識，這叫做勝義善巧菩薩。如來施設他們為勝義善巧菩薩。廣慧。到這裡才叫做對於心意識一切秘密善巧的菩薩。如來到這裡才施設對於心意識一切秘密善巧的菩薩。當時世尊想要再次宣說這個意義，而說了偈頌： 阿陀那識非常深奧細微，一切種子像暴流一樣。 我不會對凡夫愚人開演，恐怕他們分別執著認為是『我』。 再次，一切法相，應當知道就像《解深密經》（Samdhinirmocana Sutra）中所說的那樣。德本菩薩（Gunakara Bodhisattva）請問佛說：『世尊，就像世尊所說的對於諸法相善巧的菩薩，對於諸法相善巧的菩薩，到什麼程度才叫做對於諸法相善巧的菩薩？如來以什麼為限來施設他們為對於諸法相善巧的菩薩？』說完這些話后，當時世尊告訴德本菩薩說：『善哉！善哉！德本。你現在能夠請問如來這樣深刻的意義。你現在是爲了利益安樂無量眾生，哀愍世間以及諸天人阿修羅等等，爲了讓他們獲得義利安樂的緣故，才發起這樣的提問。你應該仔細聽，我將為你解說諸法相。所謂的諸法相，大概有三種。』
【English Translation】 English version For the sake of establishment. If at that time, there is a condition for the arising of eye-consciousness, then at this time, eye-consciousness operates. If at that time, even up to the condition for the arising of the five aggregates of consciousness, then at this time, the five aggregates of consciousness operate. Guanghui (Bodhisattva's name). Thus, although the Bodhisattva relies on the wisdom of abiding in the Dharma, for the sake of establishment, he is skillful in the secrets of mind, consciousness, and intellect. However, the Tathagatas do not limit themselves to this in their teachings. They are for Bodhisattvas who are skillful in all the secrets of mind, consciousness, and intellect. Guanghui. If the Bodhisattvas do not truly see within themselves the Adana (Adana, holding), do not see the Adana-vijnana (Adana-vijnana, holding consciousness), do not see the Alaya (Alaya, storehouse), do not see the Alaya-vijnana (Alaya-vijnana, storehouse consciousness), do not see accumulation, do not see the mind, do not see eye and form and eye-consciousness, do not see ear and sound and ear-consciousness, do not see nose and smell and nose-consciousness, do not see tongue and taste and tongue-consciousness, do not see body and touch and body-consciousness, do not see mind and dharma and mind-consciousness, this is called a Bodhisattva skillful in ultimate meaning. The Tathagatas teach them as Bodhisattvas skillful in ultimate meaning. Guanghui. Only up to this point is it called a Bodhisattva skillful in all the secrets of mind, consciousness, and intellect. The Tathagatas only up to this point teach Bodhisattvas skillful in all the secrets of mind, consciousness, and intellect. At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses: The Adana-vijnana is very deep and subtle, all seeds are like a violent torrent. I do not reveal it to ordinary fools, for fear that they will discriminate and cling to it as 'self'. Furthermore, all characteristics of dharmas, should be known as in the Samdhinirmocana Sutra. Gunakara Bodhisattva asked the Buddha, 'World Honored One, as the World Honored One said, Bodhisattvas skillful in the characteristics of all dharmas, Bodhisattvas skillful in the characteristics of all dharmas, to what extent are they called Bodhisattvas skillful in the characteristics of all dharmas? To what extent do the Tathagatas teach them as Bodhisattvas skillful in the characteristics of all dharmas?' After saying these words, at that time, the World Honored One said to Gunakara Bodhisattva, 'Excellent! Excellent! Gunakara. You are now able to ask the Tathagata such profound meanings. You are now asking this question for the sake of benefiting and bringing happiness to countless beings, having compassion for the world and all devas, humans, asuras, etc., in order to enable them to obtain benefit, profit, and happiness. You should listen carefully, I will explain to you the characteristics of all dharmas. The characteristics of dharmas are roughly of three types.'
何等為三。一者遍計所執相。二者依他起相。三者圓成實相。云何諸法遍計所執相。謂一切法名假安立自性差別。乃至為令隨起言說。云何諸法依他起相。謂一切法緣生自性。則此有故彼有。此生故彼生。謂無明緣行。乃至招集純大苦蘊。云何諸法圓成實相。謂一切法平等真如。於此真如諸菩薩眾勇猛精進。為因緣故。如理作意。無倒思惟。為因緣故。乃能通達。於此通達漸漸修集。乃至無上正等菩提方證圓滿。複次德本。如眩翳人眼中所有眩翳過患。遍計所執相當知亦爾。如眩翳人眩翳眾相。或發毛輪蜂蠅苣蕂。或復青黃赤白等相差別現前。依他起相當知亦爾。如凈眼人遠離眼中眩翳過患。即此凈眼本性所行無亂境界。圓成實相當知亦爾。複次德本。譬如清凈頗胝迦寶。若與青染色合。則似帝青大青末尼寶像。由邪執取帝青大青末尼寶故。惑亂有情。若與赤染色合。則似虎珀末尼寶像。由邪執取虎珀末尼寶故。惑亂有情。若與綠染色合。則似末羅羯多末尼寶像。由邪執取末羅羯多末尼寶故。惑亂有情。若與黃染色合。則似金像。由邪執取真金像故。惑亂有情。如是德本。如彼清凈頗胝迦上所有染色相應。依他起相上遍計所執相言說習氣。當知亦爾。如彼清凈頗胝迦上所有帝青大青。虎珀末羅羯多金等邪執。依他起相
【現代漢語翻譯】 現代漢語譯本： 什麼是三種相？第一種是遍計所執相（parikalpita-lakṣaṇa，妄想執著之相），第二種是依他起相（paratantra-lakṣaṇa，依因緣而生之相），第三種是圓成實相（pariniṣpanna-lakṣaṇa，圓滿成就真實之相）。 什麼是諸法的遍計所執相？就是一切法的名稱，都是虛假安立的自性差別，乃至爲了讓人隨之而起言說。 什麼是諸法的依他起相？就是一切法都是因緣所生之自性，因為此有所以彼有，因為此生所以彼生。比如無明緣行（avidyāpratyayāḥ saṃskārāḥ，無明是行的緣），乃至招集純粹巨大的苦蘊（kevalasya mahato duḥkhaskandhasya samudayaḥ，純粹巨大苦蘊的積聚）。 什麼是諸法的圓成實相？就是一切法平等之真如（tathatā，如如）。對於此真如，諸菩薩眾勇猛精進，以如理作意（yoniso manasikāra，如理作意）為因緣，無倒思惟（aviparita-citta，無顛倒的思維）為因緣，才能通達。在此通達的基礎上，漸漸修集，乃至無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）才能證得圓滿。 再者，德本（guṇamūla，功德之本），比如有眩翳病的人，眼中所有眩翳的過患，遍計所執相也應當知道是這樣。比如有眩翳病的人所見的眩翳眾相，或者發毛輪（keśacakra，毛髮之輪），蜂蠅（makṣikā，蒼蠅），苣蕂（kuśa，茅草），或者青黃赤白等相的差別顯現，依他起相也應當知道是這樣。比如清凈眼睛的人，遠離眼中眩翳的過患，就是這清凈眼睛本性所行的無亂境界，圓成實相也應當知道是這樣。 再者，德本，譬如清凈的頗胝迦寶（sphaṭika，水晶），如果與青染色混合，就好像帝青大青末尼寶（indranīla-mahānīla-maṇi，深藍色寶石）的形象，因為錯誤地執取帝青大青末尼寶，迷惑擾亂有情。如果與赤染色混合，就好像虎珀末尼寶（trāsa-maṇi，琥珀寶石）的形象，因為錯誤地執取虎珀末尼寶，迷惑擾亂有情。如果與綠染色混合，就好像末羅羯多末尼寶（marakata-maṇi，祖母綠寶石）的形象，因為錯誤地執取末羅羯多末尼寶，迷惑擾亂有情。如果與黃染色混合，就好像金像，因為錯誤地執取真金像，迷惑擾亂有情。像這樣，德本，就像那清凈頗胝迦上所有的染色相應，依他起相上遍計所執相的言說習氣，應當知道也是這樣。就像那清凈頗胝迦上所有的帝青大青、虎珀、末羅羯多、金等錯誤執取，依他起相也是如此。
【English Translation】 English version: What are the three aspects? The first is the parikalpita-lakṣaṇa (the aspect of conceptual imputation), the second is the paratantra-lakṣaṇa (the aspect of dependent origination), and the third is the pariniṣpanna-lakṣaṇa (the aspect of perfect reality). What is the parikalpita-lakṣaṇa of all dharmas? It refers to the nominal establishment of self-nature distinctions in all dharmas, even to the extent of causing speech to arise accordingly. What is the paratantra-lakṣaṇa of all dharmas? It refers to the nature of all dharmas arising from conditions, such that when this exists, that exists; when this arises, that arises. For example, ignorance conditions volitional formations (avidyāpratyayāḥ saṃskārāḥ), and so on, leading to the accumulation of a purely great mass of suffering (kevalasya mahato duḥkhaskandhasya samudayaḥ). What is the pariniṣpanna-lakṣaṇa of all dharmas? It refers to the equality and suchness (tathatā) of all dharmas. With regard to this suchness, all bodhisattvas vigorously advance, using appropriate attention (yoniso manasikāra) as the cause, and using non-inverted thought (aviparita-citta) as the cause, they are able to penetrate it. Based on this penetration, they gradually cultivate, until they attain the complete and perfect unsurpassed complete and perfect enlightenment (anuttarā-samyak-saṃbodhi). Furthermore, guṇamūla (root of merit), just as the affliction of dizziness in the eyes of a person with cataracts, the parikalpita-lakṣaṇa should be understood to be like that. Just as the various appearances of dizziness seen by a person with cataracts, such as hair-wheels (keśacakra), flies (makṣikā), kuśa grass, or the distinctions of blue, yellow, red, and white appearances, the paratantra-lakṣaṇa should be understood to be like that. Just as a person with clear eyes, free from the affliction of dizziness in the eyes, the undisturbed realm of activity of the nature of these clear eyes, the pariniṣpanna-lakṣaṇa should be understood to be like that. Furthermore, guṇamūla, just as a clear sphaṭika crystal (sphaṭika), if mixed with blue dye, it resembles the appearance of indranīla-mahānīla-maṇi (sapphire) jewels. Because of the mistaken grasping of sapphire jewels, it confuses sentient beings. If mixed with red dye, it resembles the appearance of trāsa-maṇi (amber) jewels. Because of the mistaken grasping of amber jewels, it confuses sentient beings. If mixed with green dye, it resembles the appearance of marakata-maṇi (emerald) jewels. Because of the mistaken grasping of emerald jewels, it confuses sentient beings. If mixed with yellow dye, it resembles a golden statue. Because of the mistaken grasping of a real golden statue, it confuses sentient beings. In this way, guṇamūla, just as the correspondence of all the dyes on that clear sphaṭika, the verbal habits of the parikalpita-lakṣaṇa on the paratantra-lakṣaṇa should be understood to be like that. Just as all the mistaken grasps of sapphire, amber, emerald, gold, etc., on that clear sphaṭika, so too is the paratantra-lakṣaṇa.
上遍計所執相執。當知亦爾。如彼清凈頗胝迦寶。依他起相。當知亦爾。如彼清凈頗胝迦上所有帝青大青。虎珀末羅羯多真金等相。于常常時。于恒恒時。無有真實。無自性性。即依他起相上由遍計所執相。于常常時。于恒恒時。無有真實。無自性性。圓成實相當知亦爾。複次德本。相名相應以為緣故。遍計所執相而可了知。依他起相上遍計所執相執以為緣故。依他起相而可了知。依他起相上遍計所執相無執以為緣故。圓成實相而可了知。複次德本。若諸菩薩能于諸法依他起相上。如實了知遍計所執相。即能如實了知一切無相之法。若諸菩薩如實了知依他起相。即能如實了知一切雜染相法。若諸菩薩如實了知圓成實相。即能如實了知一切清凈相法。複次德本。若諸菩薩能于依他起相上。如實了知無相之法。即能斷滅雜染相法。若能斷滅雜染相法。即能證得清凈相法。如是德本。由諸菩薩如實了知遍計所執相。依他起相。圓成實相故。如實了知諸無相法。雜染相法。清凈相法。如實了知無相法故。斷滅一切雜染相法。斷滅一切雜染相法故。證得一切清凈相法。齊此名為于諸法相善巧菩薩。如來齊此施設彼為于諸法相善巧菩薩。爾時世尊欲重宣此義。而說頌曰。
若不了知無相法 雜染相法不能斷 不斷雜染相法
【現代漢語翻譯】 現代漢語譯本：對於遍計所執相的執著，應當知道也是如此。就像那清凈的頗胝迦寶（水晶），依他起相（緣起之相）也應當知道是如此。就像那清凈的頗胝迦上所有的帝青（青金石）、大青（深藍色寶石）、虎珀（琥珀）、末羅羯多（綠寶石）、真金等相，在任何時候，在任何情況下，都沒有真實性，沒有自性。也就是說，在依他起相上，由遍計所執相所產生的執著，在任何時候，在任何情況下，都沒有真實性，沒有自性。圓成實相（真如實性）也應當知道是如此。 再者，德本（具足功德者），通過名相概念的相互關聯，遍計所執相才能夠被瞭解。因為執著于依他起相上的遍計所執相，依他起相才能夠被瞭解。因為不執著于依他起相上的遍計所執相，圓成實相才能夠被瞭解。 再者，德本，如果各位菩薩能夠對於諸法的依他起相，如實地了知遍計所執相，就能夠如實地了知一切無相之法。如果各位菩薩如實地了知依他起相，就能夠如實地了知一切雜染相法（不清凈的現象）。如果各位菩薩如實地了知圓成實相，就能夠如實地了知一切清凈相法。 再者，德本，如果各位菩薩能夠對於依他起相，如實地了知無相之法，就能夠斷滅雜染相法。如果能夠斷滅雜染相法，就能夠證得清凈相法。如此，德本，由於各位菩薩如實地了知遍計所執相、依他起相、圓成實相，所以如實地了知諸無相法、雜染相法、清凈相法。如實地了知無相法，所以斷滅一切雜染相法。斷滅一切雜染相法，所以證得一切清凈相法。達到這種程度，才被稱為對於諸法相善巧的菩薩。如來也只是施設他們為對於諸法相善巧的菩薩。 當時，世尊想要再次宣說這個道理，於是說了偈頌： 『若不了知無相法，雜染相法不能斷，不斷雜染相法』
【English Translation】 English version: The attachment to the imagined nature should be understood in the same way. Just like that pure crystal gem (Sphatika), the dependent nature (Paratantra-svabhava) should also be understood in the same way. Just like the appearances of lapis lazuli (Indranila), sapphire (Mahaneela), amber (Tṛṇa-mani), emerald (Marakata), and pure gold, etc., on that pure crystal, at any time, under any circumstances, there is no reality, no self-nature. That is to say, on the dependent nature, the attachment produced by the imagined nature, at any time, under any circumstances, there is no reality, no self-nature. The perfectly accomplished nature (Parinishpanna-svabhava) should also be understood in the same way. Furthermore, O virtuous one (Kalyanamitra), through the interrelation of names and concepts, the imagined nature can be understood. Because of the attachment to the imagined nature on the dependent nature, the dependent nature can be understood. Because of the non-attachment to the imagined nature on the dependent nature, the perfectly accomplished nature can be understood. Furthermore, O virtuous one, if the Bodhisattvas can truly understand the imagined nature in relation to the dependent nature of all dharmas, they can truly understand all formless dharmas. If the Bodhisattvas truly understand the dependent nature, they can truly understand all defiled phenomena (Samklista-lakshana-dharma). If the Bodhisattvas truly understand the perfectly accomplished nature, they can truly understand all pure phenomena. Furthermore, O virtuous one, if the Bodhisattvas can truly understand the formless dharma in relation to the dependent nature, they can eliminate defiled phenomena. If they can eliminate defiled phenomena, they can attain pure phenomena. Thus, O virtuous one, because the Bodhisattvas truly understand the imagined nature, the dependent nature, and the perfectly accomplished nature, they truly understand all formless dharmas, defiled phenomena, and pure phenomena. Because they truly understand the formless dharma, they eliminate all defiled phenomena. Because they eliminate all defiled phenomena, they attain all pure phenomena. To this extent, they are called Bodhisattvas who are skilled in the characteristics of all dharmas. The Tathagata only designates them as Bodhisattvas who are skilled in the characteristics of all dharmas. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse: 『If one does not understand the formless dharma, defiled phenomena cannot be eliminated; without eliminating defiled phenomena』
故 壞證微妙凈相法 不觀諸行眾過失 放逸過失害眾生 懈怠住法動法中 無有失壞可憐愍
複次諸法無自性相。當知如解深密經中。勝義生菩薩。白佛言。世尊。我曾獨在靜處。心生如是尋思。世尊以無量門曾說諸蘊所有自相。生相。滅相。永斷。遍知。如說諸蘊。諸處緣起諸食亦爾。以無量門曾說諸諦所有自相。遍知。永斷。作證。修習。以無量門曾說諸界所有自相。種種界性。非一界性永斷遍知。以無量門曾說念住所有自相。能治所治。及以修習未生令生。生已堅住不忘倍修增長廣大。如說念住。正斷神足。根力覺支。亦復如是。以無量門曾說八支聖道所有自相。能治所治。及以修習未生令生。生已堅住不忘倍修增長廣大。世尊復說一切諸法皆無自性。無生無滅。本來寂靜。自性涅槃。未審。世尊依何密意作如是說。一切諸法皆無自性。無生無滅。本來寂靜。自性涅槃。我今請問如來斯義。唯愿如來哀愍。解釋說一切法皆無自性。無生無滅。本來寂靜。自性涅槃所有密意。說是語已。
爾時世尊告勝義生菩薩曰。善哉善哉。勝義生。汝所尋思甚為如理。善哉善哉。善男子。汝今乃能請問如來如是深義。汝今為欲利益安樂無量眾生。哀愍世間及諸天人阿素洛等。為令獲得義利安樂故。發
【現代漢語翻譯】 現代漢語譯本 因此，破壞了通過微妙的清凈之相所證得的法。 不觀察各種行為的眾多過失，放縱的過失會傷害眾生。 懈怠地安住于有為法和動搖的法中，沒有失壞，實在可憐。
再者，一切諸法都沒有自性之相。應當知道，如《解深密經》中所說，勝義生菩薩（Paramārthasamudgata Bodhisattva）對佛說：『世尊，我曾經獨自在安靜的地方，心中生起這樣的思索。世尊以無量法門曾經說過諸蘊（skandha，五蘊，即色、受、想、行、識）的所有自相、生相、滅相、永斷、遍知。如說諸蘊，諸處（āyatana，十二處，即六根和六塵）緣起（pratītyasamutpāda，十二因緣）諸食（āhāra，四食，即段食、觸食、思食、識食）也是這樣。以無量法門曾經說過諸諦（satya，四聖諦，即苦、集、滅、道）的所有自相、遍知、永斷、作證、修習。以無量法門曾經說過諸界（dhātu，十八界，即六根、六塵、六識）的所有自相、種種界性、非一界性、永斷、遍知。以無量法門曾經說過念住（smṛtyupasthāna，四念住，即身念住、受念住、心念住、法念住）的所有自相、能治所治、以及修習未生令生、生已堅住不忘倍修增長廣大。如說念住，正斷（samyakprahāṇa，四正斷，又名四正勤）、神足（ṛddhipāda，四神足，即欲神足、勤神足、心神足、觀神足）、根（indriya，五根，即信根、精進根、念根、定根、慧根）、力（bala，五力，即信力、精進力、念力、定力、慧力）、覺支（bodhyaṅga，七覺支，又名七菩提分，即念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、行舍覺支）也是這樣。以無量法門曾經說過八支聖道（āryāṣṭāṅgamārga，八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定）的所有自相、能治所治、以及修習未生令生、生已堅住不忘倍修增長廣大。世尊又說一切諸法皆無自性，無生無滅，本來寂靜，自性涅槃。不知道世尊依據什麼密意說這樣的話：一切諸法皆無自性，無生無滅，本來寂靜，自性涅槃。我現在請問如來這個意義，唯愿如來慈悲，解釋說一切法皆無自性，無生無滅，本來寂靜，自性涅槃的所有密意。』說完這些話后，
這時，世尊告訴勝義生菩薩說：『很好，很好。勝義生，你所思索的非常合理。很好，很好。善男子，你現在能夠請問如來這樣深刻的意義。你現在是爲了利益安樂無量眾生，憐憫世間以及諸天人阿修羅等，爲了讓他們獲得義利安樂，才發問的。』
【English Translation】 English version Therefore, the Dharma attained through subtle pure appearances is destroyed. Not observing the many faults of various actions, the faults of indulgence harm sentient beings. Lazily dwelling in conditioned and wavering dharmas, there is no loss, it is truly pitiable.
Furthermore, all dharmas have no self-nature. It should be known, as in the Saṃdhinirmocana Sūtra, the Bodhisattva Paramārthasamudgata (勝義生菩薩) said to the Buddha: 'World Honored One, I once, alone in a quiet place, had such thoughts arise in my mind. The World Honored One, through countless means, has spoken of the self-characteristics, arising characteristics, ceasing characteristics, complete cutting off, and complete knowing of all the skandhas (蘊, aggregates, i.e., form, feeling, perception, volition, and consciousness). As with the skandhas, so too with the āyatanas (處, sense bases, i.e., the six sense organs and six sense objects), pratītyasamutpāda (緣起, dependent origination, the twelve links), and āhāra (食, nutriment, i.e., edible food, sense-impression, volition, and consciousness). Through countless means, you have spoken of the self-characteristics, complete knowing, complete cutting off, realization, and cultivation of all the satyas (諦, truths, i.e., the four noble truths). Through countless means, you have spoken of the self-characteristics, various natures, non-single nature, complete cutting off, and complete knowing of all the dhātus (界, elements, i.e., the eighteen elements). Through countless means, you have spoken of the self-characteristics, what can be cured and what cures, and the cultivation of causing to arise what has not yet arisen, and once arisen, making it firm, unforgotten, repeatedly cultivated, increased, and expanded of all the smṛtyupasthānas (念住, mindfulnesses, i.e., mindfulness of body, feeling, mind, and dharmas). As with the smṛtyupasthānas, so too with the samyakprahāṇas (正斷, right efforts, also known as the four right exertions), ṛddhipādas (神足, miraculous powers, i.e., desire, effort, mind, and investigation), indriyas (根, faculties, i.e., faith, effort, mindfulness, concentration, and wisdom), balas (力, powers, i.e., faith, effort, mindfulness, concentration, and wisdom), and bodhyaṅgas (覺支, enlightenment factors, also known as the seven factors of enlightenment, i.e., mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity). Through countless means, you have spoken of the self-characteristics, what can be cured and what cures, and the cultivation of causing to arise what has not yet arisen, and once arisen, making it firm, unforgotten, repeatedly cultivated, increased, and expanded of all the āryāṣṭāṅgamārgas (八支聖道, noble eightfold path, i.e., right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). The World Honored One also said that all dharmas have no self-nature, no arising, no ceasing, are originally quiescent, and are by nature nirvāṇa. I do not know, World Honored One, based on what secret intention do you speak in this way: all dharmas have no self-nature, no arising, no ceasing, are originally quiescent, and are by nature nirvāṇa. I now ask the Tathāgata (如來) about this meaning, and I only wish that the Tathāgata would compassionately explain all the secret intentions of saying that all dharmas have no self-nature, no arising, no ceasing, are originally quiescent, and are by nature nirvāṇa.' After saying these words,
At that time, the World Honored One said to the Bodhisattva Paramārthasamudgata: 'Excellent, excellent. Paramārthasamudgata, your thoughts are very reasonable. Excellent, excellent. Good man, you are now able to ask the Tathāgata about such profound meanings. You are now asking for the benefit and happiness of countless sentient beings, out of compassion for the world and the devas (天, gods), humans, asuras (阿修羅, demigods), etc., in order to enable them to obtain benefit and happiness.'
斯問。汝應諦聽。吾當為汝解釋所說一切諸法皆無自性無生無滅。本來寂靜。自性涅槃所有密意。
勝義生。當知我依三種無自性性。密意。說言一切諸法皆無自性。謂相無自性性。生無自性性。勝義無自性性。善男子。云何諸法相無自性性。所謂諸法遍計所執相。何以故。此由假名安立為相。非由自相安立為相。是故說名相無自性性。云何諸法生無自性性。所謂諸法依他起相。何以故。此由依他緣力故有。非自然有。是故說名生無自性性。云何諸法勝義無自性性。所謂諸法由生無自性性故。說名無自性性。即緣生法亦名勝義無自性性。何以故。于諸法中若是清凈所緣境界。我顯示彼以為勝義無自性性。依他起相非是清凈所緣境界。是故亦說名為勝義無自性性。復有諸法圓成實相。亦名勝義無自性性。何以故。一切諸法法無我性名為勝義。亦得名為無自性性。以是諸法勝義諦故。無自性性之所顯故。由此因緣名為勝義無自性性。善男子。譬如空華。相無自性性當知亦爾。譬如幻像。生無自性性當知亦爾。一分勝義無自性性。當知亦爾。譬如虛空唯是眾色無性所顯遍一切處。一分勝義無自性性。當知亦爾。法無我性之所顯故。遍一切故。善男子。我依如是三種無自性性。密意說言一切諸法皆無自性。
勝義
【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼佛問道：『須菩提，你應該仔細聽。我將為你解釋我說的一切諸法皆無自性、無生無滅、本來寂靜、自性涅槃的所有密意。』
勝義生（Paramārthotpāda，菩薩名），你應該知道我依據三種無自性性（tri-niḥsvabhāvatā），以密意說一切諸法皆無自性。這三種無自性性是：相無自性性（lakṣaṇa-niḥsvabhāvatā）、生無自性性（utpatti-niḥsvabhāvatā）和勝義無自性性（paramārtha-niḥsvabhāvatā）。善男子，什麼是諸法的相無自性性呢？就是諸法的遍計所執相（parikalpita-lakṣaṇa）。為什麼呢？因為這是由假名安立為相，不是由自相安立為相。所以說名為相無自性性。什麼是諸法的生無自性性呢？就是諸法的依他起相（paratantra-lakṣaṇa）。為什麼呢？因為這是由依他緣力而有，不是自然而有。所以說名為生無自性性。什麼是諸法的勝義無自性性呢？就是諸法由生無自性性，所以說名為無自性性。即緣生法也名為勝義無自性性。為什麼呢？在諸法中，如果是清凈所緣境界，我顯示它為勝義無自性性。依他起相不是清凈所緣境界，所以也說名為勝義無自性性。還有諸法的圓成實相（pariniṣpanna-lakṣaṇa），也名為勝義無自性性。為什麼呢？一切諸法的法無我性（dharma-nairātmya）名為勝義，也得名為無自性性。因為這是諸法的勝義諦（paramārtha-satya），由無自性性所顯。因此因緣名為勝義無自性性。善男子，譬如空華，相無自性性應當知道也是這樣。譬如幻像，生無自性性應當知道也是這樣。一部分勝義無自性性，應當知道也是這樣。譬如虛空，只是眾色無性所顯，遍一切處。一部分勝義無自性性，應當知道也是這樣。由法無我性所顯，遍一切處。善男子，我依據如是三種無自性性，以密意說一切諸法皆無自性。』
勝義生（Paramārthotpāda）啊！
【English Translation】 English version: The Buddha asked: 'Subhuti, you should listen carefully. I will explain to you the hidden meaning of all dharmas that I have said are without self-nature, without arising, without ceasing, originally tranquil, and of self-nature Nirvana.'
'Paramārthotpāda (Superior Birth, name of a Bodhisattva), you should know that I rely on the three kinds of no-self-nature (tri-niḥsvabhāvatā), with hidden meaning, to say that all dharmas are without self-nature. These three kinds of no-self-nature are: characteristic no-self-nature (lakṣaṇa-niḥsvabhāvatā), arising no-self-nature (utpatti-niḥsvabhāvatā), and ultimate no-self-nature (paramārtha-niḥsvabhāvatā). Good man, what is the characteristic no-self-nature of dharmas? It is the imagined characteristic (parikalpita-lakṣaṇa) of dharmas. Why? Because this is established as a characteristic by imputed names, not established as a characteristic by its own characteristic. Therefore, it is called characteristic no-self-nature. What is the arising no-self-nature of dharmas? It is the dependent arising characteristic (paratantra-lakṣaṇa) of dharmas. Why? Because this exists due to dependent causal forces, not naturally. Therefore, it is called arising no-self-nature. What is the ultimate no-self-nature of dharmas? It is that dharmas are said to be without self-nature because of arising no-self-nature. That is, conditioned dharmas are also called ultimate no-self-nature. Why? Among all dharmas, if it is a pure object of cognition, I reveal it as ultimate no-self-nature. The dependent arising characteristic is not a pure object of cognition, so it is also called ultimate no-self-nature. Furthermore, the perfectly established characteristic (pariniṣpanna-lakṣaṇa) of dharmas is also called ultimate no-self-nature. Why? The dharma-no-self (dharma-nairātmya) of all dharmas is called ultimate truth (paramārtha-satya), and it can also be called no-self-nature. Because this is the ultimate truth of dharmas, revealed by no-self-nature. Therefore, this cause and condition is called ultimate no-self-nature. Good man, just like empty flowers, the characteristic no-self-nature should be known to be like that. Just like illusions, the arising no-self-nature should be known to be like that. A portion of the ultimate no-self-nature should be known to be like that. Just like empty space, which is only revealed by the no-nature of various colors, pervading everywhere. A portion of the ultimate no-self-nature should be known to be like that. Revealed by dharma-no-self, pervading everywhere. Good man, I rely on these three kinds of no-self-nature, with hidden meaning, to say that all dharmas are without self-nature.'
Paramārthotpāda!
生。當知我依相無自性性。密意說言一切諸法無生無滅。本來寂靜。自性涅槃。何以故。若法自相都無所有則無有生。若無有生則無有滅。若無生無滅則本來寂靜。若本來寂靜則自性涅槃。于中都無少分所有更可令其般涅槃故。是故我依相無自性性。密意說言一切諸法無生無滅。本來寂靜。自性涅槃善男子。我亦依法無我性所顯。勝義無自性性密意說言一切諸法無生無滅。本來寂靜。自性涅槃。何以故。法無我性所顯。勝義無自性性。于常常時。于恒恒時。諸法法性。安住無為。一切雜染不相應故。于常常時。于恒恒時。諸法法性安住故無為。由無為故。無生無滅。一切雜染不相應故。本來寂靜。自性涅槃是故我依法無我性所顯。勝義無自性性密意說言一切諸法無生無滅。本來寂靜。自性涅槃。
複次勝義生。非由有情界中諸有情類。別觀遍計所執自性。為自性故。亦非由彼別觀依他起自性。及圓成實自性為自性故。我立三種無自性性。然由有情于依他起自性。及圓成實自性上。增益遍計所執自性故。我立三種無自性性。由遍計所執自性相故。彼諸有情于依他起自性。及圓成實自性中。隨起言說。如如隨起言說。如是如是由言說熏習心故。或由言說隨覺故。或由言說隨眠故。于依他起自性。及圓成實自性中。執
【現代漢語翻譯】 現代漢語譯本： 生。應當知道，我是依據相無自性性（lakṣaṇa-niḥsvabhāvatā），以隱秘的意圖說一切諸法無生無滅，本來寂靜，自性涅槃。為什麼呢？如果法（dharma）的自相完全不存在，那就沒有生；如果沒有生，就沒有滅；如果沒有生滅，那就本來寂靜；如果本來寂靜，那就是自性涅槃。其中沒有任何少分所有可以使其般涅槃。因此，我是依據相無自性性，以隱秘的意圖說一切諸法無生無滅，本來寂靜，自性涅槃。善男子，我也是依法無我性（dharma-nairātmya）所顯現的勝義無自性性（paramārtha-niḥsvabhāvatā），以隱秘的意圖說一切諸法無生無滅，本來寂靜，自性涅槃。為什麼呢？法無我性所顯現的勝義無自性性，在常常時，在恒恒時，諸法的法性（dharma-dhātu）安住于無為（asaṃskṛta），因為與一切雜染不相應。在常常時，在恒恒時，諸法的法性安住，所以是無為。由於無為，所以無生無滅。一切雜染不相應，所以本來寂靜，自性涅槃。因此，我是依法無我性所顯現的勝義無自性性，以隱秘的意圖說一切諸法無生無滅，本來寂靜，自性涅槃。
再次，勝義生（Paramārthotpāda），不是由於有情界中的諸有情類，分別觀察遍計所執自性（parikalpita-svabhāva），作為自性；也不是由於他們分別觀察依他起自性（paratantra-svabhāva）和圓成實自性（pariniṣpanna-svabhāva）作為自性，我才建立三種無自性性（tri-niḥsvabhāvatā）。而是由於有情在依他起自性和圓成實自性上，增益遍計所執自性，所以我才建立三種無自性性。由於遍計所執自性的緣故，那些有情在依他起自性和圓成實自性中，隨著生起言說。如如隨著生起言說，這樣這樣由於言說熏習心的緣故，或者由於言說隨覺的緣故，或者由於言說隨眠的緣故，在依他起自性和圓成實自性中執著。
【English Translation】 English version: O son, know that relying on the characteristic absence of inherent existence (lakṣaṇa-niḥsvabhāvatā), I have secretly said that all dharmas are without arising, without ceasing, originally quiescent, and by nature in nirvāṇa. Why is that? If the intrinsic characteristic of a dharma (dharma) is completely nonexistent, then there is no arising. If there is no arising, then there is no ceasing. If there is no arising and no ceasing, then it is originally quiescent. If it is originally quiescent, then it is by nature in nirvāṇa. Within that, there is not even a small part that could be made to enter parinirvāṇa. Therefore, relying on the characteristic absence of inherent existence, I have secretly said that all dharmas are without arising, without ceasing, originally quiescent, and by nature in nirvāṇa. O good man, I also, relying on the absence of self of dharmas (dharma-nairātmya), which reveals the ultimate absence of inherent existence (paramārtha-niḥsvabhāvatā), have secretly said that all dharmas are without arising, without ceasing, originally quiescent, and by nature in nirvāṇa. Why is that? The ultimate absence of inherent existence, revealed by the absence of self of dharmas, at all times, at all moments, the dharma-nature (dharma-dhātu) of all dharmas abides in the unconditioned (asaṃskṛta), because it is not associated with any defilements. At all times, at all moments, the dharma-nature of all dharmas abides, therefore it is unconditioned. Because it is unconditioned, it is without arising and without ceasing. Because it is not associated with any defilements, it is originally quiescent, and by nature in nirvāṇa. Therefore, relying on the absence of self of dharmas, which reveals the ultimate absence of inherent existence, I have secretly said that all dharmas are without arising, without ceasing, originally quiescent, and by nature in nirvāṇa.
Furthermore, Paramārthotpāda, it is not because the sentient beings in the realm of sentient beings separately observe the imagined nature (parikalpita-svabhāva) as their own nature, nor is it because they separately observe the other-dependent nature (paratantra-svabhāva) and the perfectly established nature (pariniṣpanna-svabhāva) as their own nature, that I establish the three absences of inherent existence (tri-niḥsvabhāvatā). Rather, it is because sentient beings, on the other-dependent nature and the perfectly established nature, superimpose the imagined nature, that I establish the three absences of inherent existence. Because of the nature of the imagined nature, those sentient beings, in the other-dependent nature and the perfectly established nature, give rise to speech accordingly. Just as they give rise to speech, so, because of the mind being perfumed by speech, or because of the awareness following speech, or because of the latent tendencies following speech, they grasp in the other-dependent nature and the perfectly established nature.
著遍計所執自性相。如如執著。如是如是于依他起自性。及圓成實自性上。執著遍計所執自性。由是因緣。生當來世依他起自性。由此因緣。或為煩惱雜染所染。或為業雜染所染。或為生雜染所染。于生死中長時馳騁。長時流轉。無有休息。或在那落迦。或在傍生。或在餓鬼。或在天上。或在阿素洛。或在人中。受諸苦惱。
複次勝義生。若諸有情從本已來。未種善根未清凈障。未成熟相續。未多修勝解。未能積集福德智慧二種資糧。我為彼故。依生無自性性宣說諸法。彼聞是已。能於一切緣生行中。隨分解了無常無恒。是不安隱變壞法已。於一切行心生怖畏。深起厭患。心生怖畏。深厭患已遮止諸惡。于諸惡法能不造作。于諸善法能勤修習。習善因故。未種善根能種善根。未清凈障能令清凈。未熟相續能令成熟。由此因緣。多修勝解。亦多積集福德智慧二種資糧。彼雖如是種諸善根。乃至積集福德智慧二種資糧。然于生無自性性中。未能如實了知相無自性性。及二種勝義無自性性。於一切行未能正厭。未正離欲。未正解脫。未遍解脫煩惱雜染。未遍解脫諸業雜染。未遍解脫諸生雜染。如來為彼更說法要。謂相無自性性。及勝義無自性性。為欲令其於一切行能正厭故。正離欲故。正解脫故。超過一切煩惱雜染故
【現代漢語翻譯】 現代漢語譯本： 執著于遍計所執自性相（Parikalpita-lakshana-svalaksana，虛構的自性）。就像執著于遍計所執自性相一樣，如此這般地在依他起自性（Paratantra-svalaksana，依他而起的自性）和圓成實自性（Parinishpanna-svalaksana，圓滿成就的自性）上，執著于遍計所執自性。由於這個因緣，產生未來世的依他起自性。由於這個因緣，或者被煩惱雜染所染污，或者被業雜染所染污，或者被生雜染所染污，在生死輪迴中長久地奔波，長久地流轉，沒有休息。或者在那落迦（Naraka，地獄），或者在傍生（Tiryagyoni，畜生），或者在餓鬼（Preta，餓鬼道），或者在天上（Deva，天道），或者在阿素洛（Asura，阿修羅），或者在人中（Manusya，人道），遭受各種苦惱。
勝義生（Paramarthotpada，菩薩名）啊，如果有些眾生從一開始就沒有種植善根，沒有清凈業障，沒有成熟相續，沒有多多修習勝解，沒有能夠積集福德和智慧兩種資糧，我爲了他們，依據生無自性性（anutpatti-nihsvabhava，無生自性）宣說諸法。他們聽聞之後，能夠在一切緣生行中，隨順分解了知無常無恒，是不安穩變壞之法后，對於一切行心生怖畏，深深地厭患。心生怖畏，深深厭患之後，遮止各種惡行，對於各種惡法能夠不造作，對於各種善法能夠勤奮修習。由於修習善因的緣故，沒有種植善根的能夠種植善根，沒有清凈業障的能夠令其清凈，沒有成熟相續的能夠令其成熟。由於這個因緣，多多修習勝解，也多多積集福德和智慧兩種資糧。他們雖然這樣種植各種善根，乃至積集福德和智慧兩種資糧，然而對於生無自性性中，未能如實了知相無自性性（lakshana-nihsvabhava，相無自性），以及二種勝義無自性性（paramartha-nihsvabhava，勝義無自性）。對於一切行未能真正厭離，未真正離欲，未真正解脫，未完全解脫煩惱雜染，未完全解脫諸業雜染，未完全解脫諸生雜染。如來爲了他們，更說法要，就是相無自性性和勝義無自性性，爲了讓他們對於一切行能夠真正厭離的緣故，真正離欲的緣故，真正解脫的緣故，超過一切煩惱雜染的緣故。
【English Translation】 English version: Clinging to the characteristic of the 'completely imputed nature' (Parikalpita-lakshana-svalaksana, the nature of complete imputation). Just as they cling, in that very way, to the 'other-dependent nature' (Paratantra-svalaksana, the other-dependent nature) and the 'thoroughly established nature' (Parinishpanna-svalaksana, the thoroughly established nature), clinging to the completely imputed nature. Due to this cause, the other-dependent nature of future lives arises. Due to this cause, they are either defiled by the defilement of afflictions, or defiled by the defilement of karma, or defiled by the defilement of birth. In the cycle of birth and death, they run about for a long time, transmigrate for a long time, without rest. Either in Naraka (Naraka, hell), or among Tiryagyoni (Tiryagyoni, animals), or among Preta (Preta, hungry ghosts), or in Deva (Deva, heavens), or among Asura (Asura, demigods), or among Manusya (Manusya, humans), they suffer various afflictions.
Furthermore, Paramarthotpada (Paramarthotpada, a Bodhisattva's name), if sentient beings from the beginning have not planted roots of virtue, have not purified their obscurations, have not matured their continuums, have not cultivated much superior understanding, have not been able to accumulate the two accumulations of merit and wisdom, for their sake, I declare the dharmas based on the 'nature of no self-nature of birth' (anutpatti-nihsvabhava, the selflessness of non-origination). Having heard this, they are able to understand in all conditioned phenomena, following the analysis of impermanence and instability, that they are insecure and subject to change and destruction. In all phenomena, they generate fear in their minds, and deeply loathe them. Having generated fear in their minds and deeply loathed them, they restrain all evils. They are able to not create any evil dharmas, and they diligently cultivate all good dharmas. Due to cultivating the cause of goodness, those who have not planted roots of virtue are able to plant them, those who have not purified their obscurations are able to purify them, and those who have not matured their continuums are able to mature them. Due to this cause, they cultivate much superior understanding, and also accumulate much of the two accumulations of merit and wisdom. Although they plant various roots of virtue in this way, and even accumulate the two accumulations of merit and wisdom, they are not able to truly know the 'nature of no self-nature of characteristics' (lakshana-nihsvabhava, the selflessness of characteristics) and the two kinds of 'ultimate nature of no self-nature' (paramartha-nihsvabhava, the selflessness of ultimate reality) in the 'nature of no self-nature of birth'. They are not able to truly renounce all phenomena, not truly free from desire, not truly liberated, not completely liberated from the defilement of afflictions, not completely liberated from the defilement of karma, not completely liberated from the defilement of birth. For their sake, the Tathagata further teaches the essential Dharma, namely, the 'nature of no self-nature of characteristics' and the 'ultimate nature of no self-nature', in order to enable them to truly renounce all phenomena, to truly be free from desire, to truly be liberated, and to transcend all defilement of afflictions.
。超過一切業雜染故。超過一切生雜染故。彼聞如是所說法已。于生無自性性中。能正信解相無自性性。及勝義無自性性。簡擇思惟。如實通達。于依他起自性中。能不執著遍計所執自性相。由言說不熏習智故。由言說不隨覺智故。由言說離隨眠智故。能滅依他起相。于現法中智力所持。能永斷滅當來世因。由此因緣。於一切行。能正厭患。能正離欲。能正解脫。能遍解脫煩惱業生三種雜染。複次勝義生。諸聲聞乘種性有情。亦由此道此行跡故。證得無上安隱涅槃。諸獨覺乘種性有情。諸如來乘種性有情。亦由此道此行跡故。證得無上安隱涅槃。一切聲聞獨覺菩薩。皆共此一妙清凈道。皆同此一究竟清凈。更無第二。我依此故。密意說言唯有一乘。非於一切有情界中。無有種種有情種性。或鈍根性。或中根性。或利根性有情差別。善男子。若一向趣寂聲聞種性補特伽羅。雖蒙諸佛施設種種勇猛加行方便化導。終不能令當坐道場證得無上正等菩提。何以故。由彼本來唯有下劣種性故。一向慈悲薄弱故。一向怖畏眾苦故。由彼一向慈悲薄弱。是故一向棄背利益諸眾生事。由彼一向怖畏眾苦。是故一向棄背發起諸行所作。我終不說一向棄背利益眾生事者。一向棄背發起諸行所作者。當坐道場能得無上正等菩提。是故說彼名為
【現代漢語翻譯】 現代漢語譯本：因為超越了一切業的雜染，因為超越了一切生的雜染。他們聽聞了如此說法后，對於生的無自性性中，能夠正確地信解相無自性性，以及勝義無自性性，簡擇思惟，如實通達。對於依他起自性中，能夠不執著遍計所執自性的相，因為言說不能熏習智慧的緣故，因為言說不能隨覺智慧的緣故，因為言說遠離隨眠智慧的緣故，能夠滅除依他起相。在現法中，以智力所持，能夠永遠斷滅未來世的因。由此因緣，對於一切行，能夠正確地厭患，能夠正確地離欲，能夠正確地解脫，能夠普遍地解脫煩惱、業、生三種雜染。 再次，勝義生（菩薩名）。諸聲聞乘種性的有情，也由此道路、此行跡的緣故，證得無上安穩的涅槃。諸獨覺乘種性的有情，諸如來乘種性的有情，也由此道路、此行跡的緣故，證得無上安穩的涅槃。一切聲聞、獨覺、菩薩，都共同此一妙清凈道，都相同此一究竟清凈，更沒有第二條道路。我依此緣故，秘密地意說唯有一乘。並非在一切有情界中，沒有種種有情種性，或者鈍根性，或者中根性，或者利根性有情的差別。善男子，若是一向趣向寂滅的聲聞種性補特伽羅（人），即使蒙受諸佛施設種種勇猛加行方便化導，最終也不能令其當坐道場證得無上正等菩提。為什麼呢？因為他們本來唯有下劣的種性緣故，一向慈悲薄弱的緣故，一向怖畏眾苦的緣故。因為他們一向慈悲薄弱，所以一向棄背利益諸眾生的事情。因為他們一向怖畏眾苦，所以一向棄背發起諸行的所作。我終究不會說一向棄背利益眾生事的人，一向棄背發起諸行所作的人，當坐道場能夠獲得無上正等菩提。所以說他們名為
【English Translation】 English version: Because they transcend all defilements of karma, because they transcend all defilements of birth. Having heard such teachings, they are able to correctly believe and understand the characteristic of no self-nature in the no self-nature of birth, as well as the ultimate no self-nature, discerning and contemplating, and truly comprehending. In the dependent arising nature (依他起自性), they are able to not cling to the imagined nature (遍計所執自性) of characteristics, because speech does not cultivate wisdom, because speech does not follow awareness of wisdom, because speech is separated from the latent tendencies of wisdom, they are able to extinguish the dependent arising characteristics. In the present dharma, supported by the power of wisdom, they are able to forever cut off the causes of future lives. Because of this reason, regarding all actions, they are able to correctly loathe, able to correctly be detached from desire, able to correctly be liberated, able to universally liberate from the three defilements of afflictions, karma, and birth. Furthermore, Sheng Yi Sheng (勝義生, a Bodhisattva's name). Sentient beings of the Shravaka Vehicle (聲聞乘) lineage also attain unsurpassed peaceful Nirvana (涅槃) through this path and these practices. Sentient beings of the Pratyekabuddha Vehicle (獨覺乘) lineage, sentient beings of the Tathagata Vehicle (如來乘) lineage, also attain unsurpassed peaceful Nirvana through this path and these practices. All Shravakas (聲聞), Pratyekabuddhas (獨覺), and Bodhisattvas (菩薩) share this one wonderful pure path, all share this one ultimate purity, and there is no second path. Because of this, I secretly say that there is only one vehicle. It is not that in all realms of sentient beings, there are no different lineages of sentient beings, or those of dull faculties, or those of medium faculties, or those of sharp faculties. Good man, if a Pudgala (補特伽羅, person) of the Shravaka lineage who is solely inclined towards tranquility, even if they receive the guidance of the Buddhas who establish various courageous and diligent skillful means, they will ultimately not be able to sit in the Bodhimanda (道場) and attain unsurpassed complete enlightenment (正等菩提). Why? Because they originally only have an inferior lineage, because they are always weak in compassion, because they are always fearful of suffering. Because they are always weak in compassion, they always abandon the affairs of benefiting all sentient beings. Because they are always fearful of suffering, they always abandon the actions of initiating all practices. I will never say that those who always abandon the affairs of benefiting sentient beings, those who always abandon the actions of initiating all practices, can sit in the Bodhimanda and attain unsurpassed complete enlightenment. Therefore, they are called
一向趣寂聲聞。若迴向菩提聲聞種性補特伽羅。我亦異門說為菩薩。何以故。彼既解脫煩惱障已。若蒙諸佛等覺悟時。于所知障。其心亦可當得解脫。由彼最初為自利益。修行加行。脫煩惱障。是故如來施設彼為聲聞種性。複次勝義生。如是於我善說。善製法。毗奈耶。最極清凈意樂所說善教法中。諸有情類意解種種差別可得。善男子。如來但依如是三種無自性性。由深密意。于所宣說不了義經。以隱密相。說諸法要。謂一切法皆無自性。無生無滅。本來寂靜。自性涅槃。於是經中。若諸有情已種上品善根。已清凈諸障。已成熟相續。已多修勝解。已能積集上品福德智慧資糧。彼若聽聞如是法已。於我甚深密意言說。如實解了。于如是法。深生信解。于如是義。以無倒慧。如實通達。依此通達。善修習故。速疾能證最極究竟。亦於我所深生凈信。知是如來應正等覺。於一切法現正等覺。若諸有情已種上品善根。已清凈諸障。已成熟相續。已多修勝解未能積集上品福德智慧資糧。其性質直。是質直類。雖無力能思擇廢立。而不安住自見取中。彼若聽聞如是法已。於我甚深秘密言說。雖無力能如實解了。然於此法能生勝解。發清凈信。信此經典。是如來說。是其甚深。顯現甚深。空性相應。難見難悟。不可尋思。非諸尋思
【現代漢語翻譯】 現代漢語譯本： 如果有人一向喜歡寂靜的聲聞乘，但後來將心迴向于菩提，那麼這種聲聞種性的補特伽羅（人），我也會用不同的方式說他是菩薩。為什麼呢？因為他既然已經解脫了煩惱障，如果蒙受諸佛的等正覺悟，那麼對於所知障，他的心也可以得到解脫。由於他最初是爲了自己的利益而修行加行，從而解脫了煩惱障，所以如來施設他為聲聞種性。 再者，勝義生（菩薩名），在我善說、善制的法和毗奈耶（戒律）中，以及以最極清凈的意樂所說的善教法中，各種有情眾生的理解會有種種差別。善男子，如來只是依據這三種無自性性，以甚深密意，對於所宣說的不了義經，用隱秘的方式，說諸法要，即一切法皆無自性，無生無滅，本來寂靜，自性涅槃。在這樣的經典中，如果有些有情已經種下了上品善根，已經清凈了各種業障，已經成熟了相續，已經多次修習勝解，已經能夠積集上品福德和智慧資糧，那麼他們聽聞這樣的法之後，就能如實地理解我甚深的密意言說，對於這樣的法，深生信解，對於這樣的義理，以無顛倒的智慧，如實通達。依靠這種通達，善加修習，就能迅速證得最極究竟的果位，並且對我生起深厚的凈信，知道我是如來應正等覺，對於一切法現證正等覺。 如果有些有情已經種下了上品善根，已經清凈了各種業障，已經成熟了相續，已經多次修習勝解，但未能積集上品福德和智慧資糧，他們的性質正直，屬於質直之類，雖然沒有能力思擇廢立，但不安住于自己的見取之中。那麼他們聽聞這樣的法之後，對於我甚深的秘密言說，雖然沒有能力如實理解，然而對於此法能夠生起殊勝的理解，發起清凈的信心，相信這部經典是如來說的，是極其深奧的，顯現極其深奧的，與空性相應的，難以見到，難以領悟，不可尋思，不是各種尋思所能及的。
【English Translation】 English version: If someone is inclined towards the solitary Śrāvakayāna (Vehicle of Hearers), but later turns their mind towards Bodhi (Enlightenment), I also describe that Pudgala (person) of Śrāvakayāna lineage as a Bodhisattva in a different way. Why? Because once they have been liberated from the Klesha-avarana (Obstruction of Afflictions), if they receive the Samyak-sambuddha (Perfect Enlightenment) of the Buddhas, their mind can also be liberated from the Jñeyavarana (Obstruction to Knowing). Because they initially practiced Adhikara (preparatory actions) for their own benefit, thereby freeing themselves from the Obstruction of Afflictions, the Tathagata (Thus-Gone One) designates them as being of the Śrāvakayāna lineage. Furthermore, Suvarnamati (name of a Bodhisattva), in my well-spoken and well-established Dharma (teachings) and Vinaya (discipline), and in the good teachings spoken with the most pure intention, various differences in the understanding of sentient beings can be found. Good son, the Tathagata, relying only on these three Niḥsvabhāvatā (absence of inherent existence), with profound intention, speaks the essential points of all Dharmas (phenomena) in a concealed manner in the provisional Sutras (discourses), namely that all Dharmas are without inherent existence, without arising or ceasing, are primordially peaceful, and are Nirvana (liberation) by their very nature. In such Sutras, if sentient beings have already planted superior roots of virtue, have purified their obscurations, have matured their continuum, have cultivated superior understanding, and have been able to accumulate superior stores of merit and wisdom, then upon hearing such teachings, they will truly understand my profound and secret speech, develop deep faith and understanding in these teachings, and truly comprehend these meanings with non-inverted wisdom. Relying on this comprehension, through diligent practice, they will quickly attain the ultimate state, and will develop deep pure faith in me, knowing that I am the Tathagata, Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), who has directly realized perfect enlightenment regarding all Dharmas. If sentient beings have already planted superior roots of virtue, have purified their obscurations, have matured their continuum, have cultivated superior understanding, but have not been able to accumulate superior stores of merit and wisdom, and are of an honest nature, belonging to the category of the straightforward, although they lack the ability to discriminate between what to accept and reject, they do not dwell in their own clinging to views. Then, upon hearing such teachings, although they lack the ability to truly understand my profound and secret speech, they can develop superior understanding in this Dharma, generate pure faith, and believe that this Sutra is spoken by the Tathagata, is extremely profound, appears extremely profound, is in accordance with Śūnyatā (emptiness), is difficult to see, difficult to realize, is beyond thought, and is not within the scope of various thoughts.
所行境界。微細詳審聰明智者之所解了。於此經典所說義中。自輕而住。作如是言。諸佛菩提為最甚深。諸法法性亦最甚深。唯佛如來能善了達。非是我等所能解了。諸佛如來。為彼種種勝解有情。轉正法教。諸佛如來無邊智見。我等智見猶如牛跡。於此經典。雖能恭敬。為他宣說。書寫護持。披閱流佈。殷重供養。受誦溫習。然猶未能以其修相發起加行。是故於我甚深密意所說言詞。不能通達。由此因緣。彼諸有情。亦能增長福德智慧二種資糧。於後相續未成熟者。亦能成熟。若諸有情廣說乃至未能積集上品福德智慧資糧。性非質直。非質直類。雖有力能思擇廢立。而復安住自見取中。彼若聽聞如是法已。於我甚深密意言說。無有力能如實解了。于如是法。雖生信解。然于其義隨言執著。謂一切法決定皆無自性。決定不生不滅。決定本來寂靜。決定自性涅槃。由此因緣。於一切法。獲得無見及無相見由得無見無相見故。撥一切相皆是無相。誹撥諸法遍計所執相。依他起相。圓成實相。何以故。由有依他起相。及圓成實相故。遍計所執相。方可施設。若於依他起相。及圓成實相。見為無相。彼亦誹撥遍計所執相。是故說彼誹撥三相。雖於我法起於法想。而非義中起于義想。由於我法起法想故。及非義中起義想故。於是
【現代漢語翻譯】 現代漢語譯本 所行境界，是那些微細詳審、聰明有智慧的人才能理解的。對於這部經典所說的意義，如果有人輕視自己，認為諸佛的菩提（bodhi，覺悟）最為深奧，諸法的法性（dharmanature，事物本性）也最為深奧，只有佛陀才能完全通達，不是我們所能理解的。諸佛爲了那些具有各種殊勝理解能力的有情（sentient beings，眾生），才宣講正法。諸佛的智慧和見識是無邊的，而我們的智慧和見識就像牛蹄印一樣狹小。對於這部經典，即使能夠恭敬地為他人宣說，書寫護持，閱讀傳播，慇勤供養，受持背誦溫習，但仍然不能以實際的修行來發起加行（preliminary practices，前行）。因此，他們不能通達我甚深秘密意趣所說的言辭。由於這個原因，這些有情也能增長福德和智慧兩種資糧（accumulations，積累），對於那些尚未成熟的後世因緣，也能使其成熟。如果有些有情，未能積累足夠的上品福德和智慧資糧，天性不正直，或者屬於不正直之類，即使有能力辨別取捨，卻仍然固守自己的見解。他們如果聽聞這樣的法，對於我甚深秘密意趣的言說，沒有能力如實理解。對於這樣的法，即使產生信解，也只是按照字面意思執著，認為一切法都是絕對沒有自性（self-nature，獨立不變的性質），絕對不生不滅，絕對本來就是寂靜的，絕對自性就是涅槃（nirvana，寂滅）。由於這個原因，對於一切法，獲得無見和無相見。由於獲得無見無相見，就否定一切相都是無相，誹謗諸法的遍計所執相（the conceptual nature，妄想的性質），依他起相（the dependent nature，依因緣而起的性質），圓成實相（the perfect nature，圓滿真實的性質）。為什麼呢？因為有了依他起相和圓成實相，才能施設遍計所執相。如果認為依他起相和圓成實相是無相，那麼他們也誹謗了遍計所執相。所以說他們誹謗了三相。雖然對於我的法產生了法想，卻沒有在意義中產生義想。由於對於我的法產生了法想，以及在非意義中產生了意義想，於是
【English Translation】 English version The realm of practice is understood by subtle, discerning, intelligent, and wise individuals. Regarding the meaning spoken in this scripture, if one dwells in self-deprecation, saying, 'The Bodhi (enlightenment) of all Buddhas is most profound, and the Dharma-nature (the nature of phenomena) of all dharmas is also most profound. Only the Buddhas and Tathagatas (Thus-gone Ones) can fully understand it, not we.' The Buddhas and Tathagatas teach the correct Dharma for those sentient beings with various superior understandings. The wisdom and vision of the Buddhas and Tathagatas are boundless, while our wisdom and vision are like a cow's footprint. Regarding this scripture, even if one can respectfully proclaim it to others, write and uphold it, read and disseminate it, diligently make offerings, recite and review it, yet one is still unable to initiate preliminary practices with actual practice. Therefore, they cannot understand the words spoken from my profound secret intention. Because of this reason, these sentient beings can also increase the two accumulations (merit and wisdom), and can also mature those future conditions that have not yet matured. If there are sentient beings who have not accumulated sufficient superior accumulations of merit and wisdom, whose nature is not upright, or belong to the non-upright category, even if they have the ability to discern what to accept and reject, they still dwell in their own views. If they hear such a Dharma, they do not have the ability to truly understand the words of my profound secret intention. Regarding such a Dharma, even if they generate faith and understanding, they cling to the literal meaning, thinking that all dharmas are definitely without self-nature (independent and unchanging nature), definitely not arising or ceasing, definitely originally quiescent, and definitely of the nature of Nirvana (cessation). Because of this reason, regarding all dharmas, they obtain no-seeing and no-appearance-seeing. Because of obtaining no-seeing and no-appearance-seeing, they deny that all appearances are no-appearance, slandering the conceptual nature (the imagined nature) of dharmas, the dependent nature (the nature arising from conditions), and the perfect nature (the perfected nature). Why? Because with the dependent nature and the perfect nature, the conceptual nature can be established. If one sees the dependent nature and the perfect nature as no-appearance, then they also slander the conceptual nature. Therefore, it is said that they slander the three natures. Although they generate a Dharma-thought regarding my Dharma, they do not generate a meaning-thought regarding the meaning. Because they generate a Dharma-thought regarding my Dharma, and generate a meaning-thought regarding non-meaning, then
法中持為是法。于非義中。持為是義。彼雖於法起信解故。福德增長。然于非義起執著故。退失智慧。智慧退故。退失廣大無量善法。復有有情。從彼聽聞。謂法為法。非義為義。若隨其見。彼即於法起於法想。于非義中起于義想。執法為法非義為義。由此因緣。當知同彼退失善法。若有有情。不隨其見。從彼欻聞一切諸法皆無自性。無生無滅。本來寂靜。自性涅槃。便生恐怖生恐怖已。作如是言。此非佛語。是魔所說。作此解已。於是經典。誹謗毀罵。由此因緣。獲大衰損。觸大業障。由是因緣。我說若有於一切相。起無相見。于非義中。宣說為義。是起廣大業障方便。由彼陷墜無量眾生。令其獲得大業障故。善男子。若諸有情未種善根。未清凈障。未熟相續。無多勝解。未集福德智慧資糧。性非質直。非質直類。雖有力能思擇廢立。而常安住自見取中。彼若聽聞如是法已。不能如實解我甚深密意言說。故於此法不生信解。於是法中起非法想。於是義中起非義想。於是法中執為非法。於是義中執為非義。唱如是言。此非佛語。是魔所說。作此解已。於是經典。誹謗毀讟。撥為虛偽。以無量門。毀滅摧伏如是經典。于諸信解此經典者。起怨家想。彼先為諸業障所障。由此因緣。復為如是業障所障。如是業障初易施設。
【現代漢語翻譯】 現代漢語譯本： 如果有人認為是正法的，就堅持認為是正法；認為不是正義的，卻堅持認為是的正義。這樣的人雖然因為對正法產生信仰和理解而增長福德，但因為對非正義產生執著，就會喪失智慧。智慧退失，就會喪失廣大無量的善法。還有一些眾生，從他們那裡聽聞，認為正法是正法，非正義是非正義。如果隨順他們的見解，就會對正法產生正法之想，對非正義產生正義之想，執著正法為正法，非正義為非正義。由此因緣，應當知道他們和那些人一樣，會退失善法。如果有的眾生，不隨順他們的見解，從他們那裡突然聽聞一切諸法都沒有自性，沒有生滅，本來就是寂靜的，自性就是涅槃，便會產生恐怖。產生恐怖之後，就說：『這不是佛說的話，是魔所說的。』這樣理解之後，就對這部經典進行誹謗和毀罵。由此因緣，獲得大的衰損，觸犯大的業障。因為這個原因，我說如果有人對一切相，產生無相的見解，在非正義中，宣說為正義，這是產生廣大業障的方便，因為他們使無量眾生陷於其中，讓他們獲得大的業障。善男子，如果有些眾生沒有種植善根，沒有清凈業障，沒有成熟相續，沒有很多殊勝的理解，沒有積聚福德和智慧的資糧，天性不正直，不是正直之類，雖然有能力思擇廢立，卻常常安住在自己的見取中。他們如果聽聞這樣的法之後，不能如實地理解我甚深的秘密意趣言說，所以對這個法不產生信仰和理解，於是在這個法中產生非法的想法，在這個正義中產生非正義的想法，于這個法中執著為非法，于這個正義中執著為非正義，唱言說：『這不是佛說的話，是魔所說的。』這樣理解之後，就對這部經典進行誹謗和譭謗，斥責為虛偽，用無量的方法，毀滅和摧伏這樣的經典，對那些信仰和理解這部經典的人，產生怨恨的想法。他們先前被諸業障所障礙，由此因緣，又被這樣的業障所障礙。這樣的業障最初容易施設。
【English Translation】 English version: If someone holds what is Dharma (Law, truth) as Dharma, and holds what is not righteous as righteous, although they increase merit because they develop faith and understanding in the Dharma, they lose wisdom because they are attached to what is not righteous. Because wisdom declines, they lose vast and immeasurable good Dharmas. Furthermore, some sentient beings hear from them, regarding Dharma as Dharma and what is not righteous as righteous. If they follow their views, they will develop the thought of Dharma in relation to Dharma, and the thought of righteousness in relation to what is not righteous, clinging to Dharma as Dharma and what is not righteous as righteous. Due to this cause, know that they, like those people, will lose good Dharmas. If there are sentient beings who do not follow their views, and suddenly hear from them that all Dharmas have no self-nature, no arising, no ceasing, are originally quiescent, and their nature is Nirvana (extinction of suffering), they will become terrified. Having become terrified, they will say, 'These are not the words of the Buddha (enlightened one), but are spoken by Mara (demon).' Having made this interpretation, they will slander and revile this Sutra (Buddhist scripture). Due to this cause, they will incur great loss and encounter great karmic obstacles. For this reason, I say that if someone develops a view of no-form in relation to all forms, and proclaims what is not righteous as righteous, this is a means of creating vast karmic obstacles, because they cause countless sentient beings to fall into it, causing them to acquire great karmic obstacles. Good son, if there are sentient beings who have not planted good roots, have not purified their obscurations, have not matured their continuums, do not have much superior understanding, have not accumulated the resources of merit and wisdom, and whose nature is not straightforward, not of the straightforward kind, although they have the ability to discern what to accept and reject, they constantly abide in their own attachment to views. If they hear such a Dharma, they cannot truly understand my profound secret intention in speech, so they do not develop faith and understanding in this Dharma. In this Dharma, they develop the thought of non-Dharma, and in this righteousness, they develop the thought of non-righteousness. In this Dharma, they cling to it as non-Dharma, and in this righteousness, they cling to it as non-righteousness, proclaiming, 'These are not the words of the Buddha, but are spoken by Mara.' Having made this interpretation, they slander and revile this Sutra, denounce it as false, and with countless means, destroy and subdue such a Sutra. Towards those who have faith and understanding in this Sutra, they develop thoughts of enmity. They were previously obstructed by karmic obstacles, and due to this cause, they are again obstructed by such karmic obstacles. Such karmic obstacles are initially easy to establish.
乃至齊于百千俱胝那庾多劫。無有出期。善男子。如是於我善說。善製法。毗奈耶。最極清凈意樂所說善教法中。有如是等諸有情類意解種種差別可得。爾時世尊欲重宣此義而說頌曰。
一切諸法皆無性 無生無滅本來寂 諸法自性恒涅槃 誰有智言無密意 相生勝義無自性 如是我皆已顯示 若不知佛此密意 失壞正道不能往 依諸凈道清凈者 唯依此一無第二 故於其中立一乘 非有情性無差別 眾生界中無量生 唯度一身趣寂滅 大悲勇猛證涅槃 不捨眾生甚難得 微妙難思無漏界 于中解脫等無差 一切義成離惑苦 二種異說謂常樂
爾時勝義生菩薩。復白佛言。世尊。諸佛如來密意語言。甚奇希有。乃至微妙最微妙。甚深最甚深。難通達最難通達。如是我今領解世尊所說義者。若於分別所行遍計所執相。所依行相中。假名安立以為色蘊或自性相或差別相。假名安立為色蘊生。為色蘊滅。及為色蘊永斷遍知。或自性相或差別相。是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相。所依行相。是名依他起相。世尊依此施設諸法生無自性性。及一分勝義無自性性。如是我今領解世尊所說義者。若即於此分別所行遍計所執相。所依行相中
【現代漢語翻譯】 現代漢語譯本： 乃至等同於百千俱胝那庾多劫（kalpa，極長的時間單位），也沒有出離的期限。善男子，像這樣在我善說、善制定的法和毗奈耶（vinaya，戒律），以及最極清凈意樂所說的善教法中，有像這樣等等的諸有情類，他們的理解有種種差別可以發現。當時，世尊爲了重新宣揚這個意義，而說了以下偈頌： 一切諸法都沒有自性，沒有生起也沒有滅亡，本來就是寂靜的。諸法的自性恒常是涅槃（nirvana，解脫）。誰有智慧會說其中沒有密意呢？相生和勝義（paramārtha，最高真理）都沒有自性，像這樣我都已經顯示了。如果不知道佛的這個密意，就會失壞正道而不能前往。依靠各種清凈道路而得到清凈的人，唯有依靠這一個道路，沒有第二個。所以在其中安立一乘（ekayāna，唯一乘），不是因為有情（sentient beings）的根性沒有差別。在眾生界中有無量的生，（菩薩）卻只度化自身而趣向寂滅。具有大悲心和勇猛精進才能證得涅槃，不捨棄眾生是非常難得的。 微妙難思議的無漏界（anāsrava-dhātu，沒有煩惱的境界），在其中解脫是平等沒有差別的。一切成就意義的人都遠離了迷惑和痛苦，（對於涅槃的）兩種不同的說法是『常』和『樂』。 當時，勝義生菩薩（Paramārthasamudgata Bodhisattva）又對佛說：『世尊，諸佛如來的密意語言，真是稀奇少有，乃至微妙中最微妙，甚深中最甚深，難以通達中最難以通達。像我現在領會世尊所說的意義是：如果在分別所行、遍計所執相（parikalpita-lakṣaṇa，遍計所執的相）的所依行相中，假名安立為色蘊（rūpa-skandha，色蘊）或者自性相或者差別相，假名安立為色蘊生、為色蘊滅，以及為色蘊永斷遍知，或者自性相或者差別相，這叫做遍計所執相。世尊依據這個施設諸法相無自性性（lakṣaṇa-niḥsvabhāvatā，相無自性性）。如果就是分別所行、遍計所執相的所依行相，這叫做依他起相（paratantra-lakṣaṇa，依他起相）。世尊依據這個施設諸法生無自性性（utpatti-niḥsvabhāvatā，生無自性性）以及一分勝義無自性性（paramārtha-niḥsvabhāvatā，勝義無自性性）。像我現在領會世尊所說的意義是：如果就在這個分別所行、遍計所執相的所依行相中……』
【English Translation】 English version: Even equaling hundreds of thousands of kotis (koṭi, a large number) of nayutas (nayuta, another large number) of kalpas (kalpa, an aeon), there is no time of escape. Good son, thus in my well-spoken, well-established Dharma and Vinaya (vinaya, monastic rules), and in the good teachings spoken from the most extremely pure intention, there are such kinds of sentient beings whose understandings have various differences that can be found. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 『All dharmas are without inherent existence, without arising, without ceasing, originally quiescent. The self-nature of all dharmas is constantly nirvana (nirvana, liberation). Who with wisdom would say there is no hidden meaning? The arising of phenomena and the ultimate truth (paramārtha, highest truth) are without inherent existence; thus I have already revealed. If one does not know this hidden meaning of the Buddha, one will lose the right path and be unable to go forward. Those who are purified by relying on various pure paths rely solely on this one, without a second. Therefore, a single vehicle (ekayāna, one vehicle) is established within it, not because the natures of sentient beings are without difference. In the realm of sentient beings, there are countless births, yet (a Bodhisattva) only liberates oneself and goes towards quiescence. Great compassion and courageous diligence are needed to attain nirvana; it is very difficult not to abandon sentient beings. The subtle, inconceivable, undefiled realm (anāsrava-dhātu, realm without defilements), in which liberation is equal and without difference. All who have accomplished the meaning are free from delusion and suffering; the two different views (regarding nirvana) are 『eternal』 and 『blissful.』 At that time, Paramārthasamudgata Bodhisattva (Paramārthasamudgata Bodhisattva) again said to the Buddha: 『World Honored One, the hidden speech of the Buddhas, the Thus-Gone Ones, is truly rare and wonderful, even the most subtle of the subtle, the deepest of the deep, the most difficult to penetrate of the difficult to penetrate. As I now understand the meaning spoken by the World Honored One: if, in the object of discrimination, the dependently-arisen aspect of the imputed nature (parikalpita-lakṣaṇa, the imputed nature), one nominally establishes a form aggregate (rūpa-skandha, aggregate of form), or a self-nature aspect, or a difference aspect; nominally establishes the arising of the form aggregate, the cessation of the form aggregate, and the complete cutting off and knowing of the form aggregate, or a self-nature aspect, or a difference aspect, this is called the imputed nature. The World Honored One, based on this, establishes the characteristic of the absence of self-nature of all dharmas (lakṣaṇa-niḥsvabhāvatā, characteristic of no self-nature). If it is precisely the dependently-arisen aspect of the object of discrimination, the imputed nature, this is called the dependently-arisen nature (paratantra-lakṣaṇa, dependently-arisen nature). The World Honored One, based on this, establishes the absence of self-nature of the arising of all dharmas (utpatti-niḥsvabhāvatā, absence of self-nature of arising) and a portion of the ultimate truth of the absence of self-nature (paramārtha-niḥsvabhāvatā, ultimate truth of no self-nature). As I now understand the meaning spoken by the World Honored One: if it is precisely in this dependently-arisen aspect of the object of discrimination, the imputed nature...』
。由遍計所執相不成實故。即此自性無自性性。法無我真如清凈所緣。是名圓成實相。世尊依此施設一分勝義無自性性。如於色蘊如是。于余蘊皆應廣說。如於諸蘊如是。於十二處一一處中皆應廣說。於十二有支一一支中皆應廣說。於四種食一一食中皆應廣說。於六界十八界一一界中皆應廣說。如是我今領解世尊所說義者。若於分別所行遍計所執相。所依行相中。假名安立以為苦諦苦諦遍知。或自性相或差別相。是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相。所依行相。是名依他起相。世尊。依此施設諸法生無自性性。及一分勝義無自性性。如是我今領解世尊所說義者。若即於此分別所行遍計所執相所依行相中。由遍計所執相不成實故。即此自性無自性性。法無我真如清凈所緣。是名圓成實相。世尊。依此施設一分勝義無自性性。如於苦諦如是。于余諦皆應廣說。如於聖諦如是。于諸念住正斷神足根力覺支道支中一一皆應廣說。如是我今領解世尊所說義者。若於分別所行遍計所執相所依行相中。假名安立以為正定。及為正定能治所治。若正定修未生令生。生已堅住不忘。倍修增長廣大。或自性相。或差別相。是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行
相。是名依他起相。世尊依此施設諸法生無自性性。及一分勝義無自性性。如是我今領解世尊所說義者。若即於此分別所行遍計所執相所依行相中。由遍計所執相不成實故。即此自性無自性性。法無我真如清凈所緣。是名圓成實相。世尊依此施設諸法一分勝義無自性性。
世尊。譬如毗濕縛藥。一切散藥仙藥方中皆應安處。如是世尊。依此諸法皆無自性。無生無滅。本來寂靜。自性涅槃。無自性性了義言教。遍於一切不了義經皆應安處。世尊。如彩畫地遍於一切彩畫事業皆同一味。或青或黃或赤或白。復能顯發彩畫事業。如是世尊。依此諸法皆無自性廣說乃至自性涅槃。無自性性了義言教。遍於一切不了義經。皆同一味。復能顯發彼諸經中所不了義。世尊。譬如一切成熟珍羞諸餅果內投之熟酥更生勝味。如是世尊。依此諸法皆無自性廣說乃至自性涅槃。無自性性了義言教。置於一切不了義經。生勝歡喜。世尊。譬如虛空遍一切處皆同一味不障一切所作事業。如是世尊。依此諸法皆無自性廣說乃至自性涅槃。無自性性了義言教。遍於一切不了義經。皆同一味不障一切聲聞獨覺及諸大乘所修事業。說是語已。爾時世尊。嘆勝義生菩薩曰。善哉善哉。善男子。汝今乃能善解如來所說甚深密意言義。復於此義善作譬喻。
【現代漢語翻譯】 現代漢語譯本： 『相』，這被稱為依他起相（緣起之相，dependent origination）。世尊（釋迦牟尼佛）依此施設諸法生無自性性（沒有獨立不變的自性）。以及一部分勝義無自性性（在勝義諦層面也沒有自性）。我如今領悟世尊所說之義是：如果就在這分別所行、遍計所執相（虛妄分別的相，imagined nature）所依的行相中，由於遍計所執相不成實，因此這自性就是無自性性（沒有自性的性質）。法無我真如（諸法沒有獨立不變的自性的真實如是），清凈所緣（清凈的境界），這被稱為圓成實相（究竟真實的相，perfected nature）。世尊依此施設諸法一部分勝義無自性性。
世尊，譬如毗濕縛藥（一種萬能藥），在一切散藥、仙藥的藥方中都應該安放。如此，世尊，依此諸法皆無自性，無生無滅，本來寂靜，自性涅槃（本性寂靜的涅槃），無自性性了義言教（闡述沒有自性的究竟教義），遍於一切不了義經（沒有完全闡述究竟真理的經典）都應該安放。世尊，如彩繪的地面，遍於一切彩繪的事業都同一味道，無論是青色、黃色、紅色或白色，又能顯發彩繪的事業。如此，世尊，依此諸法皆無自性，廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，都同一味道，又能顯發那些經典中所不了的意義。世尊，譬如一切成熟珍貴的美味餅果內，投入的熟酥（提煉過的奶油）更能生出殊勝的美味。如此，世尊，依此諸法皆無自性，廣說乃至自性涅槃，無自性性了義言教，置於一切不了義經，生出殊勝的歡喜。世尊，譬如虛空遍一切處都同一味道，不障礙一切所作的事業。如此，世尊，依此諸法皆無自性，廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，都同一味道，不障礙一切聲聞（聽聞佛法而證悟者，hearers）、獨覺（獨自證悟者，solitary realizer）以及諸大乘（大乘佛教，Mahayana Buddhism）所修的事業。』
說完這些話后，那時世尊讚歎勝義生菩薩（Paramarthasamudgata Bodhisattva）說：『善哉善哉！善男子，你現在能夠很好地理解如來所說的甚深秘密的言語和意義，又對此義作了很好的譬喻。』
【English Translation】 English version: 'Appearance.' This is called the dependent origination appearance (Paratantra-lakshana). The World-Honored One (Shakyamuni Buddha) based on this established the nature of all dharmas as being without inherent existence (svabhava). And also, a portion of the ultimate truth as being without inherent existence. As I now understand the meaning spoken by the World-Honored One: if, within the aspects of the activity that is the basis for the imagined nature (Parikalpita-lakshana), because the imagined nature is not real, then this nature itself is the nature of being without inherent existence. The suchness of the non-self of phenomena (Dharma-nairatmya), the object of pure contemplation, this is called the perfected nature (Parinishpanna-lakshana). The World-Honored One based on this established a portion of the ultimate truth of all dharmas as being without inherent existence.
World-Honored One, it is like the Vishvaka medicine (a panacea), which should be placed in all formulas for scattered medicines and elixir medicines. Likewise, World-Honored One, based on this, all dharmas are without inherent existence, without arising or ceasing, originally quiescent, Nirvana by nature, the definitive teachings (Nitartha) of the nature of being without inherent existence, should be placed throughout all non-definitive sutras (Neyartha). World-Honored One, like a painted ground, which has the same flavor throughout all painted works, whether blue, yellow, red, or white, and can also reveal the painted works. Likewise, World-Honored One, based on this, all dharmas are without inherent existence, extensively speaking up to Nirvana by nature, the definitive teachings of the nature of being without inherent existence, have the same flavor throughout all non-definitive sutras, and can also reveal the meanings not fully understood in those sutras. World-Honored One, it is like placing ripened ghee (clarified butter) into all ripe, precious, and delicious cakes and fruits, which further generates a superior flavor. Likewise, World-Honored One, based on this, all dharmas are without inherent existence, extensively speaking up to Nirvana by nature, the definitive teachings of the nature of being without inherent existence, when placed in all non-definitive sutras, generate superior joy. World-Honored One, it is like space, which pervades all places with the same flavor, without obstructing any activities. Likewise, World-Honored One, based on this, all dharmas are without inherent existence, extensively speaking up to Nirvana by nature, the definitive teachings of the nature of being without inherent existence, have the same flavor throughout all non-definitive sutras, without obstructing the activities practiced by all Hearers (Shravakas), Solitary Realizers (Pratyekabuddhas), and all of the Great Vehicle (Mahayana).'
Having spoken these words, at that time, the World-Honored One praised the Bodhisattva Paramarthasamudgata, saying: 'Excellent, excellent! Good man, you are now able to well understand the profound and secret words and meanings spoken by the Tathagata, and you have also made excellent analogies for this meaning.'
所謂世間毗濕縛藥雜彩畫地熟酥虛空。勝義生。如是如是更無有異。如是如是汝應受持。勝義生菩薩。復白佛言。世尊初於一時。在婆羅痆斯仙人墮處施鹿林中。唯為發趣聲聞乘者。以四諦相轉正法輪。雖是甚奇甚為希有。一切世間諸天人等先無有能如法轉者。而於彼時所轉法輪有上有容是未了義。是諸諍論安足處所。世尊在昔第二時中。唯為發趣修大乘者。依一切法皆無自性。無生無滅。本來寂靜。自性涅槃。以隱密相。轉正法輪。雖更甚奇甚為希有。而於彼時所轉法輪。亦是有上有所容受。猶未了義。是諸諍論安足處所。世尊於今第三時中。普為發趣一切乘者。依一切法皆無自性。無生無滅。本來寂靜。自性涅槃無自性性。以顯了相轉正法輪。第一甚奇最為希有。於今世尊所轉法輪。無上無容是真了義。非諸諍論安足處所。世尊若善男子或善女人。於此如來依一切法皆無自性。無生無滅。本來寂靜。自性涅槃。所說甚深了義言教。聞已信解書寫護持供養流佈。受誦溫習如理思惟。以其修相發起加行生幾所福。說是語已。爾時世尊告勝義生菩薩曰。勝義生是善男子或善女人。其所生福無量無數難可喻知。吾今為汝略說少分。如爪上土比大地土。百分不及一。千分不及一。百千分不及一。數算計喻鄔波尼殺曇分亦不及
【現代漢語翻譯】 現代漢語譯本： 所謂世間，如同用毗濕縛藥（Vishva-bheshaja，泛指藥物）雜彩繪畫的地面，如同熟酥（澄清的奶油），如同虛空。勝義生（Paramarthasamudgata，菩薩名），確實如此，確實如此，沒有絲毫差異。你應該這樣接受並奉行。 勝義生菩薩又對佛說：『世尊，您最初在婆羅痆斯（Varanasi）仙人墮處（Isipatana，即鹿野苑）的施鹿林中，僅僅爲了引導那些趣向聲聞乘（Shravakayana，小乘）的人，以四諦（catvāri āryasatyāni，苦、集、滅、道）之相轉動正法輪。雖然這非常奇特，非常稀有，一切世間諸天人等以前沒有能夠像這樣如法轉動法輪的，但那時所轉的法輪，仍然有可以增上的地方，有可以容受的地方，是未了義（neyartha，需要進一步解釋的）的，是各種爭論可以安立的地方。』 『世尊，您在過去的第二時中，僅僅爲了引導那些修習大乘（Mahayana）的人，依據一切法皆無自性（nihsvabhava），無生無滅，本來寂靜，自性涅槃的道理，以隱秘之相轉動正法輪。雖然這更加奇特，更加稀有，但那時所轉的法輪，仍然有可以增上的地方，有可以容受的地方，仍然是未了義的，是各種爭論可以安立的地方。』 『世尊，您現在在第三時中，普遍爲了引導那些趣向一切乘（包括小乘、中乘、大乘）的人，依據一切法皆無自性，無生無滅，本來寂靜，自性涅槃，以及無自性性的道理，以顯了之相轉動正法輪。這是第一奇特，最為稀有。現在世尊所轉的法輪，無上無容，是真正了義（nitartha，最終的、無需進一步解釋的），不是各種爭論可以安立的地方。』 『世尊，如果善男子或善女人，對於這如來所說，依據一切法皆無自性，無生無滅，本來寂靜，自性涅槃的甚深了義言教，聽聞后信解，書寫，護持，供養，流佈，受持，背誦，溫習，如理思維，以這樣的修行之相發起加行，會產生多少福德呢？』 說完這些話后，那時世尊告訴勝義生菩薩說：『勝義生，這位善男子或善女人，他所產生的福德無量無數，難以用比喻來知曉。我現在為你略說少分，就像指甲上的土比大地上的土，百分不及一，千分不及一，百千分不及一，用算數、譬喻、鄔波尼殺曇（upanisad，奧義書）的任何部分來衡量，也比不上。』
【English Translation】 English version: That which is called the world is like a ground painted with various colors using Vishva-bheshaja (various medicines), like well-ripened ghee, like space. Paramarthasamudgata (name of a Bodhisattva), it is thus, it is thus, there is no difference. You should accept and uphold it thus. The Bodhisattva Paramarthasamudgata then said to the Buddha: 'World Honored One, initially, at one time, in the Deer Park at Isipatana (the place where the sages fell, i.e., Sarnath) in Varanasi, solely for those aspiring to the Shravakayana (the Hearer Vehicle), you turned the Wheel of Dharma with the aspects of the Four Noble Truths (catvāri āryasatyāni). Although it was very wondrous and extremely rare, as no gods or humans in all the worlds had previously been able to turn it lawfully, at that time, the Wheel of Dharma that was turned still had room for improvement and was open to interpretation; it was a place where disputes could arise.' 'World Honored One, in the second period in the past, solely for those aspiring to practice the Mahayana (the Great Vehicle), relying on the principle that all dharmas are without self-nature (nihsvabhava), without arising or ceasing, originally quiescent, and self-nature Nirvana, you turned the Wheel of Dharma with a hidden aspect. Although it was even more wondrous and extremely rare, at that time, the Wheel of Dharma that was turned still had room for improvement and was open to interpretation; it was still provisional and a place where disputes could arise.' 'World Honored One, now in the third period, universally for those aspiring to all vehicles (including Hinayana, Madhyama, and Mahayana), relying on the principle that all dharmas are without self-nature, without arising or ceasing, originally quiescent, self-nature Nirvana, and the self-nature of no self-nature, you turned the Wheel of Dharma with a manifest aspect. This is the most wondrous and extremely rare. Now, the Wheel of Dharma turned by the World Honored One is unsurpassed and without room for interpretation; it is truly definitive (nitartha) and not a place where disputes can arise.' 'World Honored One, if a good man or good woman, upon hearing this profound definitive teaching spoken by the Tathagata, relying on the principle that all dharmas are without self-nature, without arising or ceasing, originally quiescent, and self-nature Nirvana, believes and understands it, writes it down, protects it, makes offerings to it, disseminates it, receives it, recites it, reviews it, and contemplates it reasonably, how much merit will be generated by initiating effort with such practice?' Having spoken these words, at that time, the World Honored One said to the Bodhisattva Paramarthasamudgata: 'Paramarthasamudgata, the merit generated by this good man or good woman is immeasurable, countless, and difficult to know through analogy. I will now briefly explain a small portion for you, like the soil on a fingernail compared to the soil on the earth, not even one percent, not even one thousandth, not even one hundred thousandth, not even comparable by calculation, analogy, or any part of the Upanishads (upanisad).'
一。或如牛跡中水比四大海水。百分不及一。廣說乃至鄔波尼殺曇分亦不及一。如是于諸不了義經。聞已信解。廣說乃至以其修相發起加行所獲功德。比此所說了義經教聞已信解所集功德。廣說乃至以其修相發起加行所集功德。百分不及一。廣說乃至鄔波尼殺曇分亦不及一。說是語已。
勝義生菩薩復白佛言。世尊。於是解深密法門中。當何名此教。我當云何奉持。佛告勝義生菩薩曰。善男子。此名勝義了義之教。於此勝義了義之教。汝當奉持。說此勝義了義教時。于大會中有六百千眾生。發阿耨多羅三藐三菩提心。三百千聲聞遠塵離垢。于諸法中得法眼凈。一百五十千聲聞永盡諸漏心得解脫。七十五千菩薩得無生法忍。
瑜伽師地論卷第七十六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十七
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之六
複次依法假安立。分別解說瑜伽所攝奢摩他毗缽舍那道。當知如解深密經中。慈氏菩薩白佛言。世尊。菩薩何依何住。于大乘中修奢摩他毗缽舍那。佛告慈氏菩薩曰。善男子。當知菩薩法假安立。及不捨無上正等覺愿為依為住。于大乘中修奢摩他毗缽舍那。世尊如說四種所緣境事。一有分別影
【現代漢語翻譯】 現代漢語譯本：一。或者就像牛蹄印中的水與四大海水相比，百分之一都不到，詳細來說，乃至鄔波尼殺曇分（Upaniṣad-aṃśa，奧義書部分）之一都不到。同樣，對於那些不了義經（neyārtha-sūtra，需要進一步解釋才能理解的經典），聽聞后信解，詳細來說，乃至以其修習之相發起加行（prayoga，努力）所獲得的功德，與聽聞信解這部所說了義經教（nītārtha-sūtra，意義明確的經典）所集聚的功德相比，百分之一都不到，詳細來說，乃至鄔波尼殺曇分之一都不到。說完這些話后。 勝義生菩薩（Paramārthotpāda Bodhisattva）再次對佛說：『世尊，在這解深密法門（Saṃdhinirmocana-sūtra，解開深奧秘密的經典）中，應當如何稱呼這部經典？我應當如何奉持？』佛告訴勝義生菩薩說：『善男子，這部經典名為勝義了義之教（paramārtha-nītārtha-śāsana，終極真理的明確教導）。對於這部勝義了義之教，你應當奉持。』當宣說這部勝義了義教時，在大會中有六十萬眾生，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。三十萬聲聞（śrāvaka，聽聞佛法者）遠離塵垢，在諸法中獲得了法眼凈（dharma-cakṣu-viśuddhi，對佛法的清晰洞察）。十五萬聲聞永遠斷盡了諸漏，心得解脫。七萬五千菩薩（bodhisattva，追求覺悟的修行者）獲得了無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的領悟）。 瑜伽師地論卷第七十六 大正藏第 30 冊 No. 1579 瑜伽師地論 瑜伽師地論卷第七十七 彌勒菩薩（Maitreya Bodhisattva）說 三藏法師玄奘（Tripiṭaka Master Xuanzang）奉詔翻譯攝抉擇分中菩薩地之六 再次，依據法假安立（dharma-prajñapti，基於概念的建立），分別解說瑜伽（yoga，修行）所攝的奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）之道。應當知道，就像在解深密經中，慈氏菩薩（Maitreyanātha Bodhisattva）對佛說：『世尊，菩薩依靠什麼，安住于什麼，在大乘（mahāyāna，大乘佛教）中修習奢摩他和毗缽舍那？』佛告訴慈氏菩薩說：『善男子，應當知道，菩薩以法假安立，以及不捨棄無上正等覺愿（anuttarā-samyak-saṃbodhi-praṇidhāna，證悟無上正等正覺的誓願）為依靠和安住，在大乘中修習奢摩他和毗缽舍那。』世尊，如您所說的四種所緣境事（ālambana-vastu，專注的對象）：一、有分別影（savikalpa-pratibimba，有分別的影像）。
【English Translation】 English version: One. Or like the water in an ox's hoofprint compared to the four great seas, it is less than one percent, extensively speaking, even less than one Upaniṣad-aṃśa (Upaniṣad portion). Likewise, for those neyārtha-sūtras (sutras requiring further interpretation), having heard and understood them, extensively speaking, even the merit gained from initiating effort (prayoga) based on their practice, compared to the merit accumulated from hearing and understanding this nītārtha-sūtra (sutra with explicit meaning), is less than one percent, extensively speaking, even less than one Upaniṣad-aṃśa. Having spoken these words. Paramārthotpāda Bodhisattva (Bodhisattva Born of Ultimate Meaning) then said to the Buddha: 'World Honored One, in this Saṃdhinirmocana-sūtra (sutra that unravels the hidden meanings), what should this teaching be called? How should I uphold it?' The Buddha told Paramārthotpāda Bodhisattva: 'Good man, this teaching is called the paramārtha-nītārtha-śāsana (teaching of ultimate meaning and explicit truth). You should uphold this paramārtha-nītārtha-śāsana.' When this paramārtha-nītārtha-śāsana was being taught, in the assembly there were six hundred thousand beings who generated the anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment). Three hundred thousand śrāvakas (hearers) were freed from defilements and obtained the dharma-cakṣu-viśuddhi (purity of the Dharma eye) in all dharmas. One hundred and fifty thousand śrāvakas permanently exhausted all outflows and their minds were liberated. Seventy-five thousand bodhisattvas (enlightenment beings) obtained anutpattika-dharma-kṣānti (acceptance of the non-arising of phenomena). Yogācārabhūmi-śāstra, Scroll 76 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra Yogācārabhūmi-śāstra, Scroll 77 Spoken by Maitreya Bodhisattva Tripiṭaka Master Xuanzang, by imperial decree, translated the sixth section of the Bodhisattva-bhūmi in the Saṃgrahavastūni Furthermore, based on dharma-prajñapti (conceptual designation), the paths of śamatha (tranquility) and vipaśyanā (insight) contained within yoga (practice) will be explained separately. It should be known that, as in the Saṃdhinirmocana-sūtra, Maitreyanātha Bodhisattva said to the Buddha: 'World Honored One, what do bodhisattvas rely on and abide in when practicing śamatha and vipaśyanā in the Mahāyāna (Great Vehicle)?' The Buddha told Maitreyanātha Bodhisattva: 'Good man, it should be known that bodhisattvas rely on and abide in dharma-prajñapti and the unwavering anuttarā-samyak-saṃbodhi-praṇidhāna (vow to attain unsurpassed perfect enlightenment) when practicing śamatha and vipaśyanā in the Mahāyāna.' World Honored One, as you have said, there are four types of ālambana-vastu (objects of focus): first, savikalpa-pratibimba (conceptual image).
像所緣境事。二無分別影像所緣境事。三事邊際所緣境事。四所作成辦所緣境事。於此四中幾是奢摩他所緣境事。幾是毗缽舍那所緣境事。幾是俱所緣境事。善男子。一是奢摩他所緣境事。謂無分別影像。一是毗缽舍那所緣境事。謂有分別影像。二是俱所緣境事。謂事邊際。所作成辦。
世尊。云何菩薩依此四種奢摩他毗缽舍那所緣境事。能求奢摩他。能善毗缽舍那。善男子。如我為諸菩薩所說法假安立。所謂契經應誦。記別諷誦。自說因緣。譬喻本事。本生方廣。希法論議。菩薩於此善聽善受。言善通利意善尋思見善通達。即于如所善思惟法。獨處空閑。作意思惟。復即於此能思惟心。內心相續作意思惟。如是正行多安住故。起身輕安及心輕安。是名奢摩他。如是菩薩能求奢摩他。彼由獲得身心輕安為所依故。即于如所善思惟法內三摩地所行影像。觀察勝解舍離心相。即于如是三摩地影像所知義中。能正思擇最極思擇。周遍尋思周遍伺察。若忍若樂若慧若見若觀。是名毗缽舍那。如是菩薩能善毗缽舍那。
世尊。若諸菩薩緣心為境內思惟心。乃至未得身心輕安所有作意。當名何等。善男子。非奢摩他作意。是隨順奢摩他勝解相應作意。世尊若諸菩薩乃至未得身心輕安。于如所思所有諸法內三摩地所緣影
【現代漢語翻譯】 現代漢語譯本：關於所緣境的事項有四種：一、有分別影像所緣境事（指通過分別概念來認識對像）；二、無分別影像所緣境事（指不通過分別概念直接認識對像）；三、事邊際所緣境事（指對事物最終邊界的認識）；四、所作成辦所緣境事（指通過修行所成就的事項）。在這四種所緣境中，哪些是奢摩他（止，samatha）的所緣境事？哪些是毗缽舍那（觀，vipasyana）的所緣境事？哪些是止觀共同的所緣境事？善男子，一種是奢摩他的所緣境事，即無分別影像。一種是毗缽舍那的所緣境事，即有分別影像。兩種是止觀共同的所緣境事，即事邊際和所作成辦。
世尊，菩薩如何依靠這四種奢摩他和毗缽舍那的所緣境事，來修習奢摩他，以及善巧地修習毗缽舍那？善男子，就像我為諸位菩薩所說的法假安立（prajnapti，假名安立），也就是契經（sutra，佛經）、應誦（geya，應頌）、記別（vyakarana，記別）、諷誦（udana，自說）、自說（nidana，因緣）、因緣（avadana，譬喻）、譬喻（itivrittaka，本事）、本事（jataka，本生）、本生（vaipulya，方廣）、方廣（adbhutadharma，希法）、希法（upadesa，論議）。菩薩對此善於聽聞，善於領受，言語上善於通達，內心善於尋思，見解上善於通達。然後對於所善於思維的法，獨自處於空閑之處，作意思維。又對於這個能思維的心，在內心相續不斷地作意思維。像這樣如理如實地修行，因為長期安住於此，就能生起身輕安和心輕安，這叫做奢摩他。像這樣，菩薩能夠修習奢摩他。他們由於獲得身心輕安作為基礎，就能對於所善於思維的法，以及內心三摩地（samadhi，禪定）中所顯現的影像，進行觀察、勝解，並且舍離心相。進而對於三摩地影像所呈現的意義，能夠如理思擇，極其思擇，周遍尋思，周遍伺察，無論是忍、樂、慧、見、觀，這叫做毗缽舍那。像這樣，菩薩能夠善巧地修習毗缽舍那。
世尊，如果諸位菩薩以心為所緣境，思惟心，乃至尚未獲得身心輕安，所有這些作意（manaskara，作意）應當稱為什麼？善男子，這不是奢摩他的作意，而是隨順奢摩他，與勝解相應的作意。世尊，如果諸位菩薩乃至尚未獲得身心輕安，對於所思維的諸法，以及內心三摩地所緣的影像
【English Translation】 English version: There are four aspects of objects of cognition: 1. Objects of cognition with conceptual images (referring to recognizing objects through conceptual distinctions); 2. Objects of cognition with non-conceptual images (referring to directly recognizing objects without conceptual distinctions); 3. Objects of cognition at the limits of phenomena (referring to the recognition of the ultimate boundaries of things); 4. Objects of cognition of accomplished actions (referring to matters accomplished through practice). Among these four objects of cognition, which are objects of samatha (tranquility)? Which are objects of vipasyana (insight)? Which are objects of both? Good man, one is an object of samatha, namely, non-conceptual images. One is an object of vipasyana, namely, conceptual images. Two are objects of both samatha and vipasyana, namely, the limits of phenomena and accomplished actions.
World Honored One, how do Bodhisattvas rely on these four objects of samatha and vipasyana to cultivate samatha and skillfully cultivate vipasyana? Good man, just as I have established provisional designations (prajnapti) of the Dharma for the Bodhisattvas, namely, sutras (discourses), geyas (verses), vyakaranas (explanations), udanas (spontaneous utterances), nidanas (causes), avadanas (parables), itivrttakas (stories of past lives), jatakas (birth stories), vaipulyas (extensive teachings), adbhutadharmas (wonders), and upadesas (instructions). Bodhisattvas listen well to these, receive them well, are verbally proficient in them, contemplate them well in their minds, and understand them well in their views. Then, regarding the Dharma they have contemplated well, they dwell alone in a secluded place and contemplate it. Furthermore, regarding this mind that is capable of contemplation, they continuously contemplate it within their minds. By practicing correctly and dwelling in this way for a long time, they give rise to physical pliancy and mental pliancy. This is called samatha. In this way, Bodhisattvas are able to cultivate samatha. Because they have obtained physical and mental pliancy as a basis, they can observe and understand the images that appear in the inner samadhi regarding the Dharma they have contemplated well, and abandon mental appearances. Furthermore, regarding the meanings known from the images of samadhi, they can correctly discern, extremely discern, thoroughly investigate, and thoroughly examine, whether it be endurance, joy, wisdom, view, or observation. This is called vipasyana. In this way, Bodhisattvas are able to skillfully cultivate vipasyana.
World Honored One, if Bodhisattvas take the mind as the object of cognition and contemplate the mind, and have not yet obtained physical and mental pliancy, what should all these mental activities (manaskara) be called? Good man, these are not mental activities of samatha, but mental activities that accord with samatha and are associated with conviction. World Honored One, if Bodhisattvas have not yet obtained physical and mental pliancy, regarding the Dharmas they have contemplated and the images that are the objects of inner samadhi
像。作意思惟。如是作意當名何等。善男子。非毗缽舍那作意。是隨順毗缽舍那勝解相應作意。
世尊。奢摩他道與毗缽舍那道。當言有異。當言無異。善男子。當言非有異非無異。何故非有異。以毗缽舍那所緣境心為所緣故。何故非無異。有分別影像非所緣故。
世尊。諸毗缽舍那三摩地所行影像。彼與此心當言有異。當言無異。善男子當言無異。何以故。由彼影像唯是識故。善男子。我說識所緣唯識所現故。世尊。若彼所行影像。即與此心無有異者。云何此心還見此心。善男子。此中無有少法能見少法。然即此心如是生時。即有如是影像顯現。善男子。如依善瑩清凈鏡面以質為緣還見本質。而謂我今見於影像。及謂離質別有所行影像顯現。如是此心生時。相似有異。三摩地所行影像顯現。世尊。若諸有情自性而住緣色等心所行影像。彼與此心亦無異耶。善男子。亦無有異。而諸愚夫由顛倒覺于諸影像不能如實知唯是識。作顛倒解。世尊。齊何當言菩薩一向修毗缽舍那。善男子。若相續作意唯思惟心相。世尊。齊何當言菩薩一向修奢摩他。善男子。若相續作意。唯思惟無間心。世尊。齊何當言菩薩奢摩他毗缽舍那和合俱轉。善男子。若正思惟心一境性。世尊。云何心相。善男子。謂三摩地所行有分別影
【現代漢語翻譯】 現代漢語譯本：觀察這些相似之處，並進行思考。這樣的思考應該被稱為什麼？善男子，這不是毗缽舍那（Vipassanā，內觀）的思考，而是與隨順毗缽舍那的勝解相應的思考。
世尊，奢摩他（Śamatha，止）之道與毗缽舍那之道，應該說是相同還是不同？善男子，應該說非相同也非不同。為什麼說非相同？因為毗缽舍那所緣的境是心。為什麼說非不同？因為有分別的影像不是所緣的境。
世尊，所有毗缽舍那三摩地（Samādhi，禪定）所行的影像，它們與這個心應該說是相同還是不同？善男子，應該說是沒有不同。為什麼呢？因為那些影像僅僅是識。善男子，我說識所緣的僅僅是識所顯現的。世尊，如果那些所行的影像，與這個心沒有不同，為什麼這個心還能見到這個心呢？善男子，這裡沒有絲毫的法能夠見到絲毫的法。然而，就是這個心這樣生起的時候，就有這樣的影像顯現。善男子，就像依靠擦拭乾凈的清凈鏡面，以本質為緣，還能見到本質，卻說我現在見到的是影像，以及說離開本質，另外有所行的影像顯現。這樣，這個心生起的時候，相似地有不同的三摩地所行的影像顯現。世尊，如果所有有情自性而住，緣色等心所行的影像，它們與這個心也沒有不同嗎？善男子，也沒有不同。但是那些愚夫由於顛倒的覺知，對於那些影像不能如實地知曉僅僅是識，而作顛倒的理解。世尊，到什麼程度才能說菩薩一向修習毗缽舍那？善男子，如果相續地作意，僅僅思惟心的相狀。世尊，到什麼程度才能說菩薩一向修習奢摩他？善男子，如果相續地作意，僅僅思惟無間的心。世尊，到什麼程度才能說菩薩奢摩他與毗缽舍那和合一起運轉？善男子，如果正確地思惟心的一境性。世尊，什麼是心的相狀？善男子，就是三摩地所行的有分別影像。
【English Translation】 English version: Observing these similarities and contemplating them, what should such contemplation be called? Good man, it is not Vipassanā (inner vision) contemplation, but contemplation that corresponds to the clear understanding that accords with Vipassanā.
World Honored One, should the path of Śamatha (tranquility) and the path of Vipassanā be said to be different or not different? Good man, it should be said that they are neither different nor not different. Why are they not different? Because the object of Vipassanā is the mind. Why are they not not different? Because the image with distinctions is not the object.
World Honored One, all the images that are the objects of Vipassanā Samādhi (meditative concentration), should they be said to be the same as this mind or different? Good man, they should be said to be not different. Why? Because those images are only consciousness. Good man, I say that what consciousness perceives is only what consciousness manifests. World Honored One, if those images that are the objects are not different from this mind, how can this mind see this mind? Good man, there is no dharma (phenomenon) here that can see any dharma. However, when this mind arises in this way, such images appear. Good man, it is like relying on a well-polished, pure mirror surface, using the essence as the cause, one can still see the essence, but says, 'I am now seeing the image,' and says that apart from the essence, there is another image that appears. Thus, when this mind arises, similar but different images appear, which are the objects of Samādhi. World Honored One, if all sentient beings abide in their nature, and the images that are the objects of the mind that perceives forms, etc., are they also not different from this mind? Good man, they are also not different. But those foolish people, due to their inverted perception, cannot truly know that those images are only consciousness, and make inverted interpretations. World Honored One, to what extent can it be said that a Bodhisattva is solely practicing Vipassanā? Good man, if one continuously contemplates only the characteristics of the mind. World Honored One, to what extent can it be said that a Bodhisattva is solely practicing Śamatha? Good man, if one continuously contemplates only the uninterrupted mind. World Honored One, to what extent can it be said that a Bodhisattva is practicing Śamatha and Vipassanā together in harmony? Good man, if one correctly contemplates the one-pointedness of the mind. World Honored One, what is the characteristic of the mind? Good man, it is the image with distinctions that is the object of Samādhi.
像。毗缽舍那所緣。世尊。云何無間心。善男子。謂緣彼影像心。奢摩他所緣。世尊。云何心一境性。善男子。謂通達三摩地所行影像唯是其識。或通達此已。復思惟如性。世尊。毗缽舍那凡有幾種。善男子。略有三種。一者有相毗缽舍那。二者尋求毗缽舍那。三者伺察毗缽舍那。云何有相毗缽舍那。謂純思惟三摩地所行有分別影像毗缽舍那。云何尋求毗缽舍那。謂由慧故。遍於彼彼未善解了一切法中。為善了故作意思惟毗缽舍那。云何伺察毗缽舍那。謂由慧故。遍於彼彼已善解了一切法中。為善證得極解脫故作意思惟毗缽舍那。
世尊。是奢摩他凡有幾種。善男子。即由隨彼。無間心故。當知此中亦有三種。復有八種。謂初靜慮乃至非想非非想處。各有一種奢摩他故。復有四種。謂慈悲喜捨四無量中。各有一種奢摩他故。
世尊。如說依法奢摩他毗缽舍那。復說不依法奢摩他毗缽舍那。云何名依法。云何複名不依法。善男子。若隨所受所思法相。而於其義得奢摩他毗缽舍那。名依法。若不待于所受所思所有法相。但依止他教誡教授。而於其義得奢摩他毗缽舍那。謂觀青瘀及膿爛等。或一切行皆是無常。或諸行苦。或一切法皆無有我。或復涅槃畢竟寂靜。如是等類奢摩他毗缽舍那名不依法。由依止法得奢
【現代漢語翻譯】 現代漢語譯本： 『像。毗缽舍那（Vipassanā，內觀）所緣。』世尊，什麼是無間心？善男子，是指緣于那個影像的心。『奢摩他（Śamatha，止）所緣。』世尊，什麼是一心境性？善男子，是指通達三摩地（Samādhi，禪定）所行的影像唯是其識，或者通達此已，復思惟如性。 世尊，毗缽舍那總共有幾種？善男子，略有三種：一者有相毗缽舍那，二者尋求毗缽舍那，三者伺察毗缽舍那。什麼是『有相毗缽舍那』？是指純粹思惟三摩地所行的有分別影像的毗缽舍那。什麼是『尋求毗缽舍那』？是指由於智慧的緣故，普遍地對於那些尚未很好理解的一切法中，爲了很好地理解而作意思惟的毗缽舍那。什麼是『伺察毗缽舍那』？是指由於智慧的緣故，普遍地對於那些已經很好理解的一切法中，爲了善於證得極解脫而作意思惟的毗缽舍那。 世尊，奢摩他總共有幾種？善男子，即由於隨彼無間心故，應當知道此中也有三種。復有八種，是指初靜慮乃至非想非非想處，各有一種奢摩他的緣故。復有四種，是指慈悲喜捨四無量中，各有一種奢摩他的緣故。 世尊，如說依法奢摩他毗缽舍那，又說不依法奢摩他毗缽舍那，什麼是『依法』？什麼又是『不依法』？善男子，如果隨所受所思的法相，而對於其中的義理得到奢摩他毗缽舍那，這叫做『依法』。如果不依賴於所受所思的所有法相，但依止於他人的教誡教授，而對於其中的義理得到奢摩他毗缽舍那，比如觀察青瘀以及膿爛等，或者一切行都是無常，或者諸行是苦，或者一切法都是無我，或者涅槃畢竟寂靜，像這些種類的奢摩他毗缽舍那叫做『不依法』。由於依止法而得到奢
【English Translation】 English version: 'Image. Vipassanā (inner vision) object.' World-Honored One, what is uninterrupted mind? Good man, it refers to the mind that dwells on that image. 'Śamatha (tranquility) object.' World-Honored One, what is one-pointedness of mind? Good man, it refers to understanding that the images experienced in Samādhi (meditative absorption) are merely consciousness, or having understood this, further contemplating their true nature. World-Honored One, how many kinds of Vipassanā are there in total? Good man, broadly speaking, there are three kinds: first, Vipassanā with characteristics; second, Vipassanā of seeking; third, Vipassanā of investigation. What is 'Vipassanā with characteristics'? It refers to Vipassanā that purely contemplates the differentiated images experienced in Samādhi. What is 'Vipassanā of seeking'? It refers to Vipassanā that, due to wisdom, extensively contemplates those aspects of all phenomena that are not yet well understood, in order to understand them well. What is 'Vipassanā of investigation'? It refers to Vipassanā that, due to wisdom, extensively contemplates those aspects of all phenomena that are already well understood, in order to skillfully attain ultimate liberation. World-Honored One, how many kinds of Śamatha are there in total? Good man, precisely because of the uninterrupted mind that follows it, you should know that there are also three kinds here. Furthermore, there are eight kinds, referring to the four dhyānas (meditative states) from the first dhyāna up to the state of neither perception nor non-perception, each having a kind of Śamatha. Furthermore, there are four kinds, referring to the four immeasurables of loving-kindness, compassion, joy, and equanimity, each having a kind of Śamatha. World-Honored One, it is said that there is Dharma-based Śamatha-Vipassanā, and also non-Dharma-based Śamatha-Vipassanā. What is called 'Dharma-based'? And what is called 'non-Dharma-based'? Good man, if, following the characteristics of the Dharma that is received and contemplated, one attains Śamatha-Vipassanā regarding its meaning, this is called 'Dharma-based'. If, without relying on all the characteristics of the Dharma that is received and contemplated, but relying solely on the instructions and teachings of others, one attains Śamatha-Vipassanā regarding its meaning, such as observing the bluish-purple and festering, or that all conditioned things are impermanent, or that all conditioned things are suffering, or that all phenomena are without self, or that Nirvana is ultimately tranquil, these kinds of Śamatha-Vipassanā are called 'non-Dharma-based'. Because one relies on the Dharma to attain Śa
摩他毗缽舍那故。我施設隨法行菩薩是利根性。由不依法得奢摩他毗缽舍那故。我施設隨信行菩薩。是鈍根性。世尊。如說緣別法奢摩他毗缽舍那。復說緣總法奢摩他毗缽舍那。云何名緣別法奢摩他毗缽舍那。云何複名緣總法奢摩他毗缽舍那。善男子。若諸菩薩緣于各別契經等法。于如所受所思惟法。修奢摩他毗缽舍那。是名緣別法奢摩他毗缽舍那。若諸菩薩即緣一切契經等法。集為一團一積一分一聚。作意思惟。此一切法隨順真如。趣向真如。臨入真如。隨順菩提。隨順涅槃。隨順轉依。及趣向彼。若臨入彼。此一切法宣說無量無數善法。如是思惟修奢摩他毗缽舍那。是名緣總法奢摩他毗缽舍那。
世尊。如說緣小總法奢摩他毗缽舍那。復說緣大總法奢摩他毗缽舍那。又說緣無量總法奢摩他毗缽舍那。云何名緣小總法奢摩他毗缽舍那。云何名緣大總法奢摩他毗缽舍那。云何複名緣無量總法奢摩他毗缽舍那。善男子。若緣各別契經乃至各別論義。為一團等。作意思惟。當知是名緣小總法奢摩他毗缽舍那。若緣乃至所受所思契經等法。為一團等。作意思惟。非緣各別。當知是名緣大總法奢摩他毗缽舍那。若緣無量如來法教。無量法句文字。無量後後慧所照了。為一團等。作意思惟。非緣乃至所受所思。當知是名緣
【現代漢語翻譯】 現代漢語譯本： 因為修習摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），所以我說隨法行菩薩是利根性。因為不依法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），所以我說隨信行菩薩是鈍根性。 世尊，您說緣別法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），又說緣總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）。什麼是緣別法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）？什麼又是緣總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）？ 善男子，如果諸位菩薩緣于各個不同的契經（sūtra，佛經）等法，對於所接受和所思惟的法，修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），這叫做緣別法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）。如果諸位菩薩直接緣於一切契經（sūtra，佛經）等法，集合成為一個整體、一個集合、一個部分、一個聚集，這樣來作意思惟：『這一切法都隨順真如（tathatā，事物的真實如是的狀態），趨向真如（tathatā，事物的真實如是的狀態），臨入真如（tathatā，事物的真實如是的狀態），隨順菩提（bodhi，覺悟），隨順涅槃（nirvāṇa，寂滅），隨順轉依（āśraya-parāvṛtti，轉變所依），以及趨向它們，或者臨入它們。』這一切法宣說無量無數的善法。像這樣思惟修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），這叫做緣總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）。 世尊，您說緣小總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），又說緣大總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），還說緣無量總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）。什麼是緣小總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）？什麼是緣大總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）？什麼又是緣無量總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）？ 善男子，如果緣于各個不同的契經（sūtra，佛經），乃至各個不同的論義，作為一個整體等等，這樣來作意思惟，應當知道這叫做緣小總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）。如果緣于乃至所接受和所思惟的契經（sūtra，佛經）等法，作為一個整體等等，這樣來作意思惟，不是緣于各個不同的法，應當知道這叫做緣大總法修習奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）。如果緣于無量如來的法教，無量的法句文字，無量後後的智慧所照亮的事物，作為一個整體等等，這樣來作意思惟，不是緣于乃至所接受和所思惟的法，應當知道這叫做緣...
【English Translation】 English version: Because of practicing śamatha (calm abiding) and vipaśyanā (insight), I declare that Bodhisattvas who follow the Dharma are of sharp faculties. Because of not practicing śamatha (calm abiding) and vipaśyanā (insight) according to the Dharma, I declare that Bodhisattvas who follow faith are of dull faculties. World Honored One, you speak of practicing śamatha (calm abiding) and vipaśyanā (insight) based on specific dharmas, and also speak of practicing śamatha (calm abiding) and vipaśyanā (insight) based on general dharmas. What is meant by practicing śamatha (calm abiding) and vipaśyanā (insight) based on specific dharmas? And what is meant by practicing śamatha (calm abiding) and vipaśyanā (insight) based on general dharmas? Good man, if Bodhisattvas contemplate on each separate sūtra (scripture) and other dharmas, and practice śamatha (calm abiding) and vipaśyanā (insight) on the dharmas they have received and contemplated, this is called practicing śamatha (calm abiding) and vipaśyanā (insight) based on specific dharmas. If Bodhisattvas directly contemplate on all sūtras (scriptures) and other dharmas, gathering them into one mass, one collection, one part, one assembly, and think in this way: 'All these dharmas accord with Suchness (tathatā, the true state of things), move towards Suchness (tathatā, the true state of things), approach Suchness (tathatā, the true state of things), accord with Bodhi (enlightenment), accord with Nirvāṇa (liberation), accord with Transformation of the Basis (āśraya-parāvṛtti, transformation of the support), and move towards them, or approach them.' All these dharmas proclaim immeasurable and countless good dharmas. Thinking in this way and practicing śamatha (calm abiding) and vipaśyanā (insight), this is called practicing śamatha (calm abiding) and vipaśyanā (insight) based on general dharmas. World Honored One, you speak of practicing śamatha (calm abiding) and vipaśyanā (insight) based on small general dharmas, and also speak of practicing śamatha (calm abiding) and vipaśyanā (insight) based on large general dharmas, and also speak of practicing śamatha (calm abiding) and vipaśyanā (insight) based on immeasurable general dharmas. What is meant by practicing śamatha (calm abiding) and vipaśyanā (insight) based on small general dharmas? What is meant by practicing śamatha (calm abiding) and vipaśyanā (insight) based on large general dharmas? And what is meant by practicing śamatha (calm abiding) and vipaśyanā (insight) based on immeasurable general dharmas? Good man, if one contemplates on each separate sūtra (scripture), and even each separate treatise, as one mass, etc., and thinks in this way, it should be known that this is called practicing śamatha (calm abiding) and vipaśyanā (insight) based on small general dharmas. If one contemplates on the sūtras (scriptures) and other dharmas that have been received and contemplated, as one mass, etc., and does not contemplate on each separate dharma, it should be known that this is called practicing śamatha (calm abiding) and vipaśyanā (insight) based on large general dharmas. If one contemplates on the immeasurable teachings of the Tathāgata, the immeasurable phrases and words of the Dharma, the immeasurable things illuminated by later wisdom, as one mass, etc., and does not contemplate on the dharmas that have been received and contemplated, it should be known that this is called practicing...
無量總法奢摩他毗缽舍那。
世尊。菩薩齊何名得緣總法奢摩他毗缽舍那。善男子。由五緣故。當知名得。一者于思惟時剎那剎那融消一切粗重所依。二者離種種想得樂法樂。三者解了十方無差別相無量法光。四者所作成滿。相應凈分。無分別相恒現在前。五者為令法身得成滿故。攝受後後轉勝妙因。
世尊。此緣總法奢摩他毗缽舍那。當知從何名為通達。從何名得。善男子。從初極喜地名為通達。從第三發光地乃名為得。善男子。初業菩薩亦於是中隨學作意。雖未可嘆。不應懈廢。世尊。是奢摩他毗缽舍那云何名有尋有伺三摩地。云何名無尋唯伺三摩地。云何名無尋無伺三摩地。善男子。于如所取尋伺法相。若有粗顯領受觀察諸奢摩他毗缽舍那。是名有尋有伺三摩地。若於彼相雖無粗顯領受觀察。而有微細彼光明念領受觀察諸奢摩他毗缽舍那。是名無尋唯伺三摩地。若即于彼一切法相。都無作意領受觀察諸奢摩他毗缽舍那。是名無尋無伺三摩地。複次善男子。若有尋求奢摩他毗缽舍那。是名有尋有伺三摩地。若有伺察奢摩他毗缽舍那。是名無尋唯伺三摩地。若緣總法奢摩他毗缽舍那。是名無尋無伺三摩地。
世尊。云何止相。云何舉相。云何舍相。善男子。若心掉舉或恐掉舉時。諸可厭法作意。
【現代漢語翻譯】 現代漢語譯本：無量總法奢摩他毗缽舍那（Śamatha-Vipaśyanā，止觀）。
世尊，菩薩達到什麼程度才能獲得緣總法奢摩他毗缽舍那？善男子，由於五個原因，應當知道菩薩才能獲得：一者，在思惟時，剎那剎那融消一切粗重所依；二者，遠離種種妄想，獲得樂法之樂；三者，瞭解十方無差別相的無量法光；四者，所作圓滿，相應清凈分，無分別相恒常現在眼前；五者，爲了令法身得以成就圓滿，攝受後後轉勝的妙因。
世尊，這緣總法奢摩他毗缽舍那，應當知道從哪個階段開始稱為通達，從哪個階段開始稱為獲得？善男子，從初極喜地（Pramudita-bhumi，歡喜地）開始稱為通達，從第三發光地（Prabhakari-bhumi，發光地）才稱為獲得。善男子，初業菩薩也應當在此中隨學作意，即使尚未值得讚歎，也不應懈怠廢棄。世尊，這奢摩他毗缽舍那，如何稱為有尋有伺三摩地（Savitarka-savicara-samadhi，有覺有觀三摩地），如何稱為無尋唯伺三摩地（Avitarka-vicara-matra-samadhi，無覺有觀三摩地），如何稱為無尋無伺三摩地（Avitarka-avicara-samadhi，無覺無觀三摩地）？善男子，對於如所取尋伺的法相，若有粗顯的領受觀察諸奢摩他毗缽舍那，這稱為有尋有伺三摩地。若於彼相雖無粗顯的領受觀察，而有微細的彼光明念領受觀察諸奢摩他毗缽舍那，這稱為無尋唯伺三摩地。若即于彼一切法相，都無作意領受觀察諸奢摩他毗缽舍那，這稱為無尋無伺三摩地。複次，善男子，若有尋求奢摩他毗缽舍那，這稱為有尋有伺三摩地。若有伺察奢摩他毗缽舍那，這稱為無尋唯伺三摩地。若緣總法奢摩他毗缽舍那，這稱為無尋無伺三摩地。
世尊，什麼是止相？什麼是舉相？什麼是舍相？善男子，若心掉舉或恐怕掉舉時，對諸可厭惡之法作意。
【English Translation】 English version: Immeasurable comprehensive Dharma Śamatha-Vipaśyanā (tranquility and insight).
Venerable One, at what stage does a Bodhisattva attain the comprehensive Dharma Śamatha-Vipaśyanā? Good son, it is known to be attained due to five reasons: First, during contemplation, moment by moment, all coarse and heavy dependencies are dissolved. Second, one is separated from various thoughts and attains the joy of the Dharma. Third, one understands the immeasurable light of the Dharma in the undifferentiated aspects of the ten directions. Fourth, what is done is complete and corresponds to pure aspects; the non-discriminating aspect is constantly present. Fifth, in order to perfect the Dharma body, one embraces the increasingly excellent causes.
Venerable One, from what stage is this comprehensive Dharma Śamatha-Vipaśyanā known to be penetrated, and from what stage is it known to be attained? Good son, it is known to be penetrated from the first Extremely Joyful Ground (Pramudita-bhumi, the Joyful Ground), and it is known to be attained from the third Illuminating Ground (Prabhakari-bhumi, the Luminous Ground). Good son, a Bodhisattva in the initial stages should also study and apply effort in this, and even if it is not yet praiseworthy, one should not be lazy or abandon it. Venerable One, how is this Śamatha-Vipaśyanā called Savitarka-savicara-samadhi (Samadhi with initial and sustained application), how is it called Avitarka-vicara-matra-samadhi (Samadhi without initial application, with sustained application only), and how is it called Avitarka-avicara-samadhi (Samadhi without initial and sustained application)? Good son, regarding the characteristics of the Dharma that are initially and sustainedly applied, if there is a coarse and manifest reception and observation of Śamatha-Vipaśyanā, this is called Savitarka-savicara-samadhi. If, regarding those characteristics, there is no coarse and manifest reception and observation, but there is a subtle reception and observation of the light of those thoughts in Śamatha-Vipaśyanā, this is called Avitarka-vicara-matra-samadhi. If, regarding all those characteristics of the Dharma, there is no effort in reception and observation of Śamatha-Vipaśyanā, this is called Avitarka-avicara-samadhi. Furthermore, good son, if there is seeking of Śamatha-Vipaśyanā, this is called Savitarka-savicara-samadhi. If there is sustained investigation of Śamatha-Vipaśyanā, this is called Avitarka-vicara-matra-samadhi. If one dwells on the comprehensive Dharma Śamatha-Vipaśyanā, this is called Avitarka-avicara-samadhi.
Venerable One, what is the aspect of stopping? What is the aspect of raising? What is the aspect of relinquishing? Good son, if the mind is agitated or fears agitation, one should focus on the Dharma that is repulsive.
及彼無間心作意。是名止相。若心沉沒或恐沉沒時。諸可欣法作意。及彼心相作意。是名舉相。若於一向止道。或於一向觀道。或於雙運轉道。二隨煩惱所染污時。諸無功用作意。及心任運轉中所有作意。是名舍相。
世尊。修奢摩他毗缽舍那諸菩薩眾知法知義。云何知法。云何知義。善男子。彼諸菩薩由五種相了知於法。一者知名。二者知句。三者知文。四者知別。五者知總。云何為名。謂於一切染凈法中。所立自性想假施設。云何為句。謂即于彼名聚集中。能隨宣說諸染凈義。依持建立。云何為文。謂即彼二所依止字。云何于彼各別了知。謂由各別所緣作意。云何于彼總合了知。謂由總合所緣作意。如是一切總略為一。名為知法。如是名為菩薩知法。善男子。彼諸菩薩由十種相。了知于義。一者知盡所有性。二者知如所有性。三者知能取義。四者知所取義。五者知建立義。六者知受用義。七者知顛倒義。八者知無倒義。九者知雜染義。十者知清凈義。善男子。盡所有性者。謂諸雜染清凈法中所有一切品別邊際。是名此中盡所有性。如五數蘊。六數內處。六數外處。如是一切。如所有性者。謂即一切染凈法中所有真如。是名此中如所有性。此復七種。一者流轉真如。謂一切行無先後性。二者相真如。謂一切法
【現代漢語翻譯】 現代漢語譯本：當內心專注于無間（無間：沒有間隔）時，這就是止相。如果內心昏沉或擔心昏沉時，就專注于令人欣喜的法，以及內心的各種相，這就是舉相。如果對於一味修止的道路，或一味修觀的道路，或雙管齊下的道路，被兩種隨煩惱所染污時，就以無功用行的方式專注于內心，這就是舍相。
世尊，修習奢摩他（奢摩他：止）和毗缽舍那（毗缽舍那：觀）的菩薩眾如何知法知義？如何知法？如何知義？善男子，這些菩薩通過五種相來了解法。第一是知名，第二是知句，第三是知文，第四是知別，第五是知總。什麼是名？就是在一切染污和清凈的法中，所建立的自性想的假施設。什麼是句？就是在這些名的集合中，能夠隨著宣說各種染污和清凈的意義，作為依靠和建立。什麼是文？就是名和句所依賴的文字。如何分別瞭解這些法？就是通過各自所緣的作意。如何總合瞭解這些法？就是通過總合所緣的作意。像這樣一切總合起來，就叫做知法。這就是菩薩知法。善男子，這些菩薩通過十種相來了解義。第一是知盡所有性，第二是知如所有性，第三是知能取義，第四是知所取義，第五是知建立義，第六是知受用義，第七是知顛倒義，第八是知無倒義，第九是知雜染義，第十是知清凈義。善男子，盡所有性，是指在各種雜染和清凈的法中，所有一切品類的差別和邊際。這就是盡所有性。例如五蘊（五蘊：色、受、想、行、識），六內處（六內處：眼、耳、鼻、舌、身、意），六外處（六外處：色、聲、香、味、觸、法），像這樣的一切。如所有性，是指在一切染污和清凈的法中，所有的真如。這就是如所有性。這又有七種。第一是流轉真如，指一切行的無先後性。第二是相真如，指一切法
【English Translation】 English version: When the mind is focused without interruption (Avici: without interval), this is called the aspect of cessation (止相). If the mind is sinking or afraid of sinking, then focus on the pleasing dharmas and the various aspects of the mind, this is called the aspect of elevation (舉相). If, on the path of exclusively cultivating cessation, or the path of exclusively cultivating contemplation, or the path of dual practice, one is defiled by the two secondary afflictions, then focus on the mind in a way that requires no effort, this is called the aspect of abandonment (舍相).
World Honored One, how do the Bodhisattvas who cultivate Shamatha (奢摩他: cessation) and Vipashyana (毗缽舍那: contemplation) know the Dharma and know the meaning? How do they know the Dharma? How do they know the meaning? Good man, these Bodhisattvas understand the Dharma through five aspects. The first is knowing the name, the second is knowing the phrase, the third is knowing the word, the fourth is knowing the distinction, and the fifth is knowing the totality. What is a name? It is the provisional establishment of the self-nature thought established in all defiled and pure dharmas. What is a phrase? It is in the collection of these names, able to declare various defiled and pure meanings, as a reliance and establishment. What is a word? It is the letters on which the name and phrase depend. How to understand these dharmas separately? It is through the attention to each object. How to understand these dharmas in totality? It is through the attention to the totality of objects. Like this, everything combined is called knowing the Dharma. This is how Bodhisattvas know the Dharma. Good man, these Bodhisattvas understand the meaning through ten aspects. The first is knowing the all-encompassing nature, the second is knowing the suchness nature, the third is knowing the grasping meaning, the fourth is knowing the grasped meaning, the fifth is knowing the establishing meaning, the sixth is knowing the enjoying meaning, the seventh is knowing the inverted meaning, the eighth is knowing the non-inverted meaning, the ninth is knowing the defiled meaning, and the tenth is knowing the pure meaning. Good man, the all-encompassing nature refers to all the differences and boundaries of all categories in various defiled and pure dharmas. This is the all-encompassing nature. For example, the five skandhas (五蘊: form, feeling, perception, volition, consciousness), the six internal sense bases (六內處: eye, ear, nose, tongue, body, mind), the six external sense bases (六外處: form, sound, smell, taste, touch, dharma), like all of these. The suchness nature refers to the suchness in all defiled and pure dharmas. This is the suchness nature. This has seven types. The first is the suchness of flowing, referring to the non-sequential nature of all actions. The second is the suchness of appearance, referring to all dharmas
補特伽羅無我性。及法無我性。三者了別真如。謂一切行唯是識性。四者安立真如。謂我所說諸苦聖諦。五者邪行真如。謂我所說諸集聖諦。六者清凈真如。謂我所說諸滅聖諦。七者正行真如。謂我所說諸道聖諦。當知此中由流轉真如。安立真如。邪行真如故。一切有情平等平等。由相真如了別真如故。一切諸法平等平等。由清凈真如故。一切聲聞菩提。獨覺菩提。阿耨多羅三藐三菩提。平等平等。由正行真如故。聽聞正法緣總境界勝奢摩他毗缽舍那所攝受慧平等平等。能取義者。謂內五色處。若心意識及諸心法。所取義者。謂外六處。又能取義亦所取義。建立義者。謂器世界。于中可得建立一切諸有情界。謂一村田。若百村田。若千村田。若百千村田。或一大地至海邊際。此百此千。若此百千。或一贍部洲。此百此千。若此百千。或一四大洲。此百此千。若此百千。或一小千世界。此百此千。若此百千。或一中千世界。此百此千。若此百千。或一三千大千世界。此百此千。若此百千。或此拘胝。此百拘胝。此千拘胝。此百千拘胝。或此無數。此百無數。此千無數。此百千無數。或三千大千世界無數。百千微塵量等。於十方面無量無數諸器世界。受用義者。謂我所說諸有情類。為受用故。攝受資具顛倒義者。謂即于彼
【現代漢語翻譯】 現代漢語譯本 補特伽羅（pudgala，意為人或有情）無我性，以及法無我性。三者，了別真如（tathata，意為真實如是），即一切行為都只是識的性質。四者，安立真如，即我所說的諸苦聖諦（duhkha satya，意為苦的真理）。五者，邪行真如，即我所說的諸集聖諦（samudaya satya，意為苦的根源的真理）。六者，清凈真如，即我所說的諸滅聖諦（nirodha satya，意為滅苦的真理）。七者，正行真如，即我所說的諸道聖諦（marga satya，意為達到滅苦之道的真理）。 應當知道，由於流轉真如、安立真如、邪行真如的緣故，一切有情都是平等平等的。由於相真如、了別真如的緣故，一切諸法都是平等平等的。由於清凈真如的緣故，一切聲聞菩提（sravaka-bodhi，意為聲聞的覺悟）、獨覺菩提（pratyeka-bodhi，意為獨覺的覺悟）、阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺）都是平等平等的。由於正行真如的緣故，聽聞正法所緣的總境界，以及殊勝的奢摩他（samatha，意為止）和毗缽舍那（vipasyana，意為觀）所攝受的智慧，都是平等平等的。 能取義者，指的是內在的五色處（panca-varna-ayatana，意為五種感官）。若心、意識以及各種心法。所取義者，指的是外在的六處（sad-ayatana，意為六種感官對像）。又能取義也是所取義。建立義者，指的是器世界（bhajana-loka，意為容納有情的物質世界）。在其中可以建立一切諸有情界，即一個村莊的田地，或者一百個村莊的田地，或者一千個村莊的田地，或者一百千個村莊的田地，或者一大塊土地直到海邊。這百、這千，或者這百千，或者一個贍部洲（jambudvipa，意為我們所居住的大陸）。這百、這千，或者這百千，或者一個四大洲。這百、這千，或者這百千，或者一個小千世界。這百、這千，或者這百千，或者一個中千世界。這百、這千，或者這百千，或者一個三千大千世界。這百、這千，或者這百千，或者這俱胝（koti，意為千萬）。這百俱胝，這千俱胝，這百千俱胝，或者這無數。這百無數，這千無數，這百千無數，或者三千大千世界無數百千微塵量等，於十方面無量無數的諸器世界。 受用義者，指的是我所說的諸有情類。爲了受用的緣故，攝受資具。顛倒義者，指的是就在那裡。
【English Translation】 English version The selflessness of the pudgala (person or sentient being), and the selflessness of dharmas (phenomena). Thirdly, the distinctness of tathata (suchness or reality as it is), which means all actions are merely of the nature of consciousness. Fourthly, the establishment of tathata, which means the noble truth of suffering (duhkha satya) as I have described. Fifthly, the tathata of wrong conduct, which means the noble truth of the origin of suffering (samudaya satya) as I have described. Sixthly, the pure tathata, which means the noble truth of the cessation of suffering (nirodha satya) as I have described. Seventhly, the tathata of right conduct, which means the noble truth of the path to the cessation of suffering (marga satya) as I have described. It should be known that due to the tathata of transmigration, the tathata of establishment, and the tathata of wrong conduct, all sentient beings are equal and equal. Due to the tathata of appearance and the tathata of distinction, all dharmas are equal and equal. Due to the pure tathata, all sravaka-bodhi (the enlightenment of hearers), pratyeka-bodhi (the enlightenment of solitary realizers), and anuttara-samyak-sambodhi (unexcelled complete and perfect enlightenment) are equal and equal. Due to the tathata of right conduct, the general realm of objects cognized through hearing the true Dharma, and the wisdom embraced by superior samatha (tranquility) and vipasyana (insight), are equal and equal. The 'taker' of meaning refers to the inner five sense bases (panca-varna-ayatana). Namely, mind, consciousness, and all mental factors. The 'taken' meaning refers to the outer six sense bases (sad-ayatana). The 'taker' of meaning is also the 'taken' meaning. The 'establisher' of meaning refers to the container world (bhajana-loka). Within it, all realms of sentient beings can be established, namely, the fields of one village, or a hundred villages, or a thousand villages, or a hundred thousand villages, or a large land up to the edge of the sea. These hundred, these thousand, or these hundred thousand, or one Jambudvipa (the continent we inhabit). These hundred, these thousand, or these hundred thousand, or one four great continents. These hundred, these thousand, or these hundred thousand, or one small chiliocosm. These hundred, these thousand, or these hundred thousand, or one medium chiliocosm. These hundred, these thousand, or these hundred thousand, or one great trichiliocosm. These hundred, these thousand, or these hundred thousand, or this koti (ten million). These hundred kotis, these thousand kotis, these hundred thousand kotis, or these countless. These hundred countless, these thousand countless, these hundred thousand countless, or countless hundreds of thousands of dust motes in a trichiliocosm, in countless and immeasurable container worlds in the ten directions. The 'user' of meaning refers to the classes of sentient beings I have described. For the sake of use, they gather resources. The 'inverted' meaning refers to that very place.
能取等義。無常計常想倒心倒見倒。苦計為樂。不凈計凈。無我計我想倒心倒見倒。無倒義者。與上相違能對治彼應知其相。雜染義者。謂三界中三種雜染。一者煩惱雜染。二者業雜染。三者生雜染。清凈義者。謂即如是三種雜染所有離系菩提分法。善男子。如是十種當知。普攝一切諸義。複次善男子。彼諸菩薩。由能了知五種義故。名為知義。何等五義。一者遍知事。二者遍知義。三者遍知。四者得遍知果。五者於此覺了。善男子。遍知事者。當知即是一切所知。謂或諸蘊。或諸內處。或諸外處。如是一切。遍知義者。乃至所有品類差別所應知境。或世俗故。或勝義故。或功德故。或過失故。緣故。世故。或生或住或壞相故。或如病等故。或苦集等故。或真如實際法界等故。或廣略故。或一向記故。或分別記故。或反問記故。或置記故。或隱密故。或顯了故。如是等類。當知一切名遍知義。言遍知者。當知即是能取前二菩提分法。謂諸念住或正斷等。得遍知果者。謂貪恚癡斷毗柰耶。及貪恚癡一切永斷諸沙門果。及我所說聲聞如來。若共不共。世出世間所有功德。于彼作證。於此覺了者。謂即於此作證法中。諸解脫智廣為他說宣揚開示。善男子。如是五義當知普攝一切諸義。
複次善男子。彼諸菩薩由能了知
【現代漢語翻譯】 現代漢語譯本 能取等義：將無常視為常，是想顛倒、心顛倒、見顛倒。將痛苦視為快樂，將不凈視為清凈，將無我視為我，是想顛倒、心顛倒、見顛倒。與此『顛倒』意義相反的，能夠對治這些顛倒的，應當知道那就是『不顛倒』的相。 雜染義：指三界中的三種雜染。一是煩惱雜染，二是業雜染，三是生雜染。 清凈義：指對於這三種雜染，所有遠離繫縛的菩提分法。 善男子，應當知道這十種意義，普遍涵蓋了一切意義。再者，善男子，那些菩薩，因為能夠了解五種意義，所以被稱為『知義』。什麼是五種意義？一是遍知事，二是遍知義，三是遍知者，四是得遍知果，五是於此覺了。 善男子，遍知事，應當知道就是一切所知。或是諸蘊，或是諸內處（六根），或是諸外處（六塵），像這樣的一切。 遍知義，乃至所有品類差別所應知的境界。或是世俗諦，或是勝義諦，或是功德，或是過失，或是因緣，或是世間，或是生、住、壞的相狀，或是如疾病等，或是苦、集等，或是真如、實際、法界等，或是廣、略，或是一向記說，或是分別記說，或是反問記說，或是置記說，或是隱秘，或是顯了，像這些種類，應當知道一切都叫做遍知義。 言遍知者，應當知道就是能夠取前二者的菩提分法。就是諸念住或正斷等。 得遍知果，是指貪、嗔、癡的斷除（毗柰耶），以及貪、嗔、癡的一切永斷的諸沙門果，以及我所說的聲聞、如來，若共同、不共同，世間、出世間的所有功德，於此作證。 於此覺了者，是指對於此作證的法中，諸解脫智廣為他人宣說、宣揚、開示。 善男子，應當知道這五種意義，普遍涵蓋了一切意義。 再者，善男子，那些菩薩因為能夠了解
【English Translation】 English version The meaning of 'able to grasp' is as follows: To regard impermanence as permanence is inverted thought, inverted mind, and inverted view. To regard suffering as pleasure, to regard impurity as purity, and to regard non-self as self are inverted thought, inverted mind, and inverted view. The meaning of 'non-inverted' is the opposite of the above; it can counteract those inversions, and one should know its characteristics. The meaning of 'defilement' refers to the three types of defilement in the three realms. First, defilement of afflictions (煩惱, fan nao). Second, defilement of karma (業, ye). Third, defilement of birth (生, sheng). The meaning of 'purity' refers to the Bodhi-partaking dharmas that are free from the bondage of these three types of defilement. Good son, you should know that these ten meanings universally encompass all meanings. Furthermore, good son, those Bodhisattvas are called 'knowers of meaning' because they are able to understand five meanings. What are the five meanings? First, pervasive knowledge of things. Second, pervasive knowledge of meaning. Third, pervasive knowledge. Fourth, obtaining the fruit of pervasive knowledge. Fifth, realization of this. Good son, 'pervasive knowledge of things' should be understood as all that is knowable. Either the aggregates (蘊, yun), or the internal sense bases (內處, nei chu) [the six sense organs], or the external sense bases (外處, wai chu) [the six sense objects], like all of these. 'Pervasive knowledge of meaning' refers to all categories and differences of knowable objects. Either mundane truth, or ultimate truth, or merit, or fault, or cause, or world, or the characteristics of arising, abiding, and ceasing, or like sickness, or like suffering and its origination, or like Suchness (真如, zhen ru), Reality Limit (實際, shiji), Dharma Realm (法界, fajie), or broad, or concise, or one-sided declaration, or differentiated declaration, or questioning declaration, or silent declaration, or hidden, or manifest, like these categories, all of these should be known as 'pervasive knowledge of meaning'. 'Pervasive knowledge' should be known as the Bodhi-partaking dharmas that are able to grasp the former two. Namely, the mindfulness establishments or right efforts, and so on. 'Obtaining the fruit of pervasive knowledge' refers to the abandonment of greed, hatred, and delusion (毗柰耶, vinaya), and all the fruits of the Shramanas (沙門, shamen) who have permanently abandoned greed, hatred, and delusion, and all the common and uncommon, mundane and supramundane merits of the Hearers (聲聞, shengwen) and Tathagatas (如來, rulai) that I have spoken of, bearing witness to them. 'Realization of this' refers to widely speaking, proclaiming, and revealing the wisdom of liberation in the dharma of bearing witness to this. Good son, you should know that these five meanings universally encompass all meanings. Furthermore, good son, those Bodhisattvas, because they are able to understand
四種義故。名為知義。何等四義。一者心執受義。二者領納義。三者了別義。四者雜染清凈義。善男子。如是四義當知普攝一切諸義複次善男子。彼諸菩薩由能了知三種義故。名為知義。何等三義。一者文義。二者義義。三者界義。善男子言文義者。謂名身等義義者。當知復有十種。一者真實相。二者遍知相。三者永斷相。四者作證相。五者修習相。六者即彼真實相等品差別相。七者所依能依相屬相。八者即遍知等障礙法相。九者即彼隨順法相。十者不遍知等及遍知等過患功德相。言界義者。謂五種界。一者器世界。二者有情界。三者法界。四者所調伏界。五者調伏加行界。善男子。如是五義當知普攝一切諸義。
世尊。若聞所成慧。了知其義。若思所成慧了知其義。若奢摩他毗缽舍那修所成慧了知其義。此何差別。善男子。聞所成慧依止於文。但如其說未善意趣。未現在前隨順解脫。未能領受成解脫義。思所成慧亦依于文。不唯如說亦善意趣。未現在前。轉順解脫。未能領受成解脫義。若諸菩薩修所成慧。亦依于文亦不依文。亦如其說亦不如說。能善意趣。所知事同分三摩地所行影像現前。極順解脫已。能領受成解脫義。善男子。是名三種知義差別。
世尊。修奢摩他毗缽舍那諸菩薩眾知法知義。云何
【現代漢語翻譯】 現代漢語譯本： 有四種意義，因此稱為『知義』（jnana-artha）。哪四種意義？第一是心執受義（citta-parigraha-artha），第二是領納義（upalabdhi-artha），第三是了別義（nirvesha-artha），第四是雜染清凈義（samklesha-vyavadana-artha）。善男子，應當知道，這四種意義普遍涵蓋一切意義。 其次，善男子，那些菩薩因為能夠了知三種意義，因此稱為『知義』。哪三種意義？第一是文義（pada-artha），第二是義義（artha-artha），第三是界義（dhatu-artha）。善男子，所說的『文義』，是指名身（nama-kaya）等。『義義』，應當知道又有十種：第一是真實相（tathata），第二是遍知相（parijnana），第三是永斷相（prahana），第四是作證相（sakshat-kriya），第五是修習相（bhavana），第六是即彼真實相等品差別相（tathata-adi-prakara-vishesha），第七是所依能依相屬相（ashraya-ashrayin-sambandha），第八是即遍知等障礙法相（parijnana-adi-pratibandha-dharma），第九是即彼隨順法相（anukuladharma），第十是不遍知等及遍知等過患功德相（aparijnana-adi-dosha-guna）。所說的『界義』，是指五種界：第一是器世界（bhajana-loka-dhatu），第二是有情界（sattva-dhatu），第三是法界（dharma-dhatu），第四是所調伏界（vinaya-dhatu），第五是調伏加行界（vinaya-prayogadhatu）。善男子，應當知道，這五種意義普遍涵蓋一切意義。 世尊，如果聞所成慧（shruta-maya-prajna）了知其義，如果思所成慧（cinta-maya-prajna）了知其義，如果奢摩他（shamatha）毗缽舍那（vipashyana）修所成慧（bhavana-maya-prajna）了知其義，這有什麼差別？善男子，聞所成慧依止於文句，但只是如其所說，未能善解意趣，未能現前隨順解脫，未能領受成就解脫的意義。思所成慧也依止於文句，不只是如其所說，也能善解意趣，未能現前，轉而隨順解脫，未能領受成就解脫的意義。如果諸位菩薩修所成慧，也依于文句，也不依于文句，也如其所說，也不如其所說，能夠善解意趣，所知的事物與三摩地（samadhi）所行的影像現前，極其隨順解脫，已經能夠領受成就解脫的意義。善男子，這稱為三種知義的差別。 世尊，修習奢摩他（shamatha）毗缽舍那（vipashyana）的諸位菩薩眾，如何知法知義？
【English Translation】 English version: There are four meanings, therefore it is called 'knowing the meaning' (jnana-artha). What are the four meanings? First, the meaning of mind's acceptance (citta-parigraha-artha); second, the meaning of apprehension (upalabdhi-artha); third, the meaning of discernment (nirvesha-artha); fourth, the meaning of defilement and purification (samklesha-vyavadana-artha). Good man, you should know that these four meanings universally encompass all meanings. Furthermore, good man, those Bodhisattvas are called 'knowing the meaning' because they are able to understand three meanings. What are the three meanings? First, the meaning of words (pada-artha); second, the meaning of meaning (artha-artha); third, the meaning of realms (dhatu-artha). Good man, the 'meaning of words' refers to name-body (nama-kaya) and so on. The 'meaning of meaning', you should know, has ten aspects: first, suchness (tathata); second, comprehensive knowledge (parijnana); third, complete cessation (prahana); fourth, realization (sakshat-kriya); fifth, cultivation (bhavana); sixth, the distinctions of categories such as suchness (tathata-adi-prakara-vishesha); seventh, the relationship of the dependent and the depended (ashraya-ashrayin-sambandha); eighth, the characteristics of the obstructing dharmas of comprehensive knowledge and so on (parijnana-adi-pratibandha-dharma); ninth, the characteristics of the dharmas that accord with them (anukuladharma); tenth, the faults and merits of non-comprehensive knowledge and so on, and comprehensive knowledge and so on (aparijnana-adi-dosha-guna). The 'meaning of realms' refers to five realms: first, the receptacle world (bhajana-loka-dhatu); second, the sentient being realm (sattva-dhatu); third, the dharma realm (dharma-dhatu); fourth, the realm to be tamed (vinaya-dhatu); fifth, the realm of taming practice (vinaya-prayogadhatu). Good man, you should know that these five meanings universally encompass all meanings. World Honored One, if the wisdom arising from hearing (shruta-maya-prajna) understands the meaning, if the wisdom arising from thinking (cinta-maya-prajna) understands the meaning, if the wisdom arising from the cultivation of shamatha (shamatha) and vipashyana (vipashyana) (bhavana-maya-prajna) understands the meaning, what is the difference? Good man, the wisdom arising from hearing relies on the words, but only as they are spoken, without fully understanding the intended meaning, without the appearance of conforming to liberation, and without being able to receive and accomplish the meaning of liberation. The wisdom arising from thinking also relies on the words, not only as they are spoken, but also with a good understanding of the intended meaning, without appearing, turning towards conforming to liberation, and without being able to receive and accomplish the meaning of liberation. If the Bodhisattvas cultivate wisdom, they rely on the words and also do not rely on the words, both as they are spoken and not as they are spoken, able to understand the intended meaning, the objects of knowledge and the images of the samadhi (samadhi) appear, extremely conforming to liberation, and already able to receive and accomplish the meaning of liberation. Good man, this is called the difference between the three kinds of knowing the meaning. World Honored One, how do the Bodhisattvas who cultivate shamatha (shamatha) and vipashyana (vipashyana) know the Dharma and know the meaning?
為智。云何為見。善男子。我無量門宣說智見二種差別。今當爲汝略說其相。若緣總法修奢摩他毗缽舍那所有妙慧。是名為智。若緣別法修奢摩他毗缽舍那所有妙慧。是名為見。
世尊。修奢摩他毗缽舍那諸菩薩眾。由何作意何等。云何除遣諸相。善男子。由真如作意。除遣法相及與義相。若於其名及名自性。無所得時。亦不觀彼所依之相。如是除遣。如於其名。于句于文於一切義。當知亦爾。乃至於界及界自性。無所得時。亦不觀彼所依之相。如是除遣。
世尊。諸所了知真如義相。此真如相亦可遣不。善男子。于所了知真如義中。都無有相。亦無所得。當何所遣。善男子。我說了知真如義時。能伏一切法義之相。非此了達余所能伏。世尊。如世尊說濁水器喻。不凈鏡喻。撓泉池喻。不任觀察自面影相。若堪任者。與上相違。如是若有不善修心。則不堪任如實觀察所有真如。若善修心堪任觀察。此說何等能觀察心。依何真如而作是說。善男子。此說三種能觀察心。謂聞所成能觀察心。若思所成能觀察心。若修所成能觀察心。依了別真如作如是說。
世尊。如是了知法義菩薩。為遣諸相。勤修加行。有幾種相難可除遣。誰能除遣。善男子。有十種相。空能除遣。何等為十。一者了知法義故。有種種
【現代漢語翻譯】 為智（智慧）。云何為見（見解）？善男子，我以無量法門宣說智與見兩種差別。現在我將為你簡略說明它們的相狀。如果緣于總相之法修習奢摩他（止）和毗缽舍那（觀）所產生的妙慧，這稱為智。如果緣于別相之法修習奢摩他和毗缽舍那所產生的妙慧，這稱為見。
世尊，修習奢摩他和毗缽舍那的諸位菩薩眾，以何種作意（心態），如何，以及如何去除各種相？善男子，通過真如作意，去除法相以及義相。如果在名以及名的自性上，沒有獲得任何東西時，也不觀察它們所依賴的相。這樣去除。如同對於名，對於句，對於文，對於一切義，應當知道也是如此。乃至對於界（元素）以及界的自性，沒有獲得任何東西時，也不觀察它們所依賴的相。這樣去除。
世尊，所了知的真如義相，這真如相也可以去除嗎？善男子，在所了知的真如義中，根本沒有相，也沒有任何可以獲得的東西，要去除什麼呢？善男子，我說在瞭解真如義時，能夠降伏一切法義之相，不是其他的瞭解所能降伏的。世尊，就像世尊所說的渾濁水器之比喻，不乾淨的鏡子之比喻，攪動的泉池之比喻，不能夠觀察自己的面容影像。如果能夠觀察，則與上述情況相反。這樣，如果有人不善於修心，則不能夠如實觀察所有的真如。如果善於修心，則能夠觀察。這裡說的是什麼能夠觀察心，依據什麼真如而這樣說？善男子，這裡說的是三種能夠觀察的心，即聞所成能觀察的心，思所成能觀察的心，修所成能觀察的心。依據了別真如而作這樣的說明。
世尊，像這樣了解法義的菩薩，爲了去除各種相，勤奮修習加行，有幾種相難以去除？誰能夠去除？善男子，有十種相，空能夠去除。是哪十種？第一，因爲了解法義的緣故，有種種
【English Translation】 『What is wisdom (智)? What is view (見)?』 Good son, I have explained the differences between wisdom and view through countless teachings. Now I will briefly describe their characteristics for you. If the wonderful wisdom that arises from cultivating Śamatha (奢摩他, calming meditation) and Vipaśyanā (毗缽舍那, insight meditation) in relation to general dharmas (法), that is called wisdom. If the wonderful wisdom that arises from cultivating Śamatha and Vipaśyanā in relation to specific dharmas, that is called view.
『World-Honored One, how do the Bodhisattvas who cultivate Śamatha and Vipaśyanā use their minds, in what way, and how do they eliminate various appearances (相)?』 Good son, by focusing on Suchness (真如), they eliminate the appearances of dharmas and the appearances of meanings. When there is no attainment in relation to names and the nature of names, they also do not observe the appearances on which they depend. This is how they eliminate. Just as with names, so too with phrases, sentences, and all meanings, it should be understood that it is the same. Even with elements (界) and the nature of elements, when there is no attainment, they also do not observe the appearances on which they depend. This is how they eliminate.
『World-Honored One, can the appearance of the meaning of Suchness that is understood, can this appearance of Suchness also be eliminated?』 Good son, in the meaning of Suchness that is understood, there is fundamentally no appearance, nor is there anything to be attained. What is there to eliminate? Good son, I have said that when the meaning of Suchness is understood, it can subdue all appearances of the meanings of dharmas; this understanding cannot be subdued by anything else. World-Honored One, it is like the World-Honored One's analogy of a muddy water vessel, the analogy of an unclean mirror, the analogy of a disturbed spring pond, which are not suitable for observing one's own face. If one is capable, it is the opposite of the above. Thus, if someone does not cultivate their mind well, they are not capable of truly observing all of Suchness. If they cultivate their mind well, they are capable of observing. What is being said here that can observe the mind, and based on what Suchness is this being said?』 Good son, here it is said that there are three types of minds that can observe: the mind that can observe through learning (聞所成), the mind that can observe through thinking (思所成), and the mind that can observe through cultivation (修所成). This is said based on the differentiated Suchness (了別真如).
『World-Honored One, how many kinds of appearances are difficult to eliminate for a Bodhisattva who understands the meaning of dharmas and diligently cultivates practices to eliminate various appearances? Who can eliminate them?』 Good son, there are ten kinds of appearances that emptiness (空) can eliminate. What are the ten? First, because of understanding the meaning of dharmas, there are various
文字相。此由一切法空能正除遣。二者了知安立真如義故。有生滅住異性相續隨轉相。此由相空及無先後空。能正除遣。三者了知能取義故。有顧戀身相及我慢相。此由內空及無所得空。能正除遣。四者了知所取義故。有顧戀財相。此由外空能正除遣。五者了知受用義。男女承事資具相應故。有內安樂相外凈妙相。此由內外空及本性空能正除遣。六者了知建立義故。有無量相。此由大空能正除遣。七者了知無色故。有內寂靜解脫相。此由有為空能正除遣。八者了知相真如義故。有補特伽羅無我相。法無我相。若唯識相及勝義相。此由畢竟空。無性空。無性自性空。及勝義空。能正除遣。九者了知清凈真如義故。有無為相無變異相。此由無為空無變異空。能正除遣。十者即于彼相對治空性作意思惟故。有空性相。此由空空能正除遣。世尊。除遣如是十種相時。除遣何等。從何等相而得解脫。善男子。除遣三摩地所行影像相。從雜染縛相而得解脫。彼亦除遣。善男子。當知就勝說如是空治如是相。非不一一治一切相。譬如無明非不能生乃至老死諸雜染法。就勝但說能生於行。由是諸行親近緣故。此中道理。當知亦爾。
世尊。此中何等空。是總空性相。若諸菩薩了知是已。無有失壞。于空性相離增上慢。爾時世尊嘆
【現代漢語翻譯】 現代漢語譯本 文字相（nimitta-lakṣaṇa）。這由一切法空（sarva-dharma-śūnyatā）能正確地排除和遣除。二者，了知安立真如（tathatā）的意義，因此有生滅、住異、性相續隨轉相。這由相空（lakṣaṇa-śūnyatā）及無先後空（anavarāgra-śūnyatā）能正確地排除和遣除。三者，了知能取（grāhaka）的意義，因此有顧戀身相及我慢相。這由內空（adhyātma-śūnyatā）及無所得空（anupalabdhi-śūnyatā）能正確地排除和遣除。四者，了知所取（grāhya）的意義，因此有顧戀財相。這由外空（bahirdhā-śūnyatā）能正確地排除和遣除。五者，了知受用（paribhoga）的意義，男女承事資具相應，因此有內安樂相外凈妙相。這由內外空（adhyātmabahirdhā-śūnyatā）及本性空（prakṛti-śūnyatā）能正確地排除和遣除。六者，了知建立（vyavasthāna）的意義，因此有無量相。這由大空（mahā-śūnyatā）能正確地排除和遣除。七者，了知無色（arūpa）的緣故，有內寂靜解脫相。這由有為空（saṃskṛta-śūnyatā）能正確地排除和遣除。八者，了知相真如（lakṣaṇa-tathatā）的意義，因此有補特伽羅無我相（pudgala-nairātmya-lakṣaṇa），法無我相（dharma-nairātmya-lakṣaṇa），若唯識相（vijñaptimātratā-lakṣaṇa）及勝義相（paramārtha-lakṣaṇa）。這由畢竟空（atyanta-śūnyatā），無性空（svabhāva-śūnyatā），無性自性空（svabhāva-anutpāda-śūnyatā），及勝義空（paramārtha-śūnyatā）能正確地排除和遣除。九者，了知清凈真如（viśuddha-tathatā）的意義，因此有無為相（asaṃskṛta-lakṣaṇa），無變異相（avikāra-lakṣaṇa）。這由無為空（asaṃskṛta-śūnyatā），無變異空（avikāra-śūnyatā）能正確地排除和遣除。十者，即于彼相對治空性作意思惟，因此有空性相（śūnyatā-lakṣaṇa）。這由空空（śūnyatā-śūnyatā）能正確地排除和遣除。 世尊（Bhagavan）。排除遣除如此十種相時，排除遣除何等？從何等相而得解脫？善男子（kula-putra）。排除遣除三摩地（samādhi）所行影像相，從雜染縛相而得解脫。彼亦除遣。善男子。當知就殊勝而言說如此空性對治如此相，並非不一一對治一切相。譬如無明（avidyā）並非不能生乃至老死（jarā-maraṇa）諸雜染法，就殊勝而言但說能生於行（saṃskāra），由於是諸行親近的緣故。此中的道理，應當知曉也是如此。 世尊。此中何等空，是總空性相？若諸菩薩了知是已，無有失壞，于空性相離增上慢。爾時世尊嘆
【English Translation】 English version The characteristic of signs (nimitta-lakṣaṇa). This is correctly eliminated and dispelled by the emptiness of all dharmas (sarva-dharma-śūnyatā). Secondly, knowing the meaning of establishing Suchness (tathatā), there are the characteristics of arising, ceasing, abiding, changing, and the continuous transformation of nature. This is correctly eliminated and dispelled by the emptiness of characteristics (lakṣaṇa-śūnyatā) and the emptiness of beginninglessness (anavarāgra-śūnyatā). Thirdly, knowing the meaning of the grasper (grāhaka), there are the characteristics of attachment to the body and the characteristic of pride. This is correctly eliminated and dispelled by internal emptiness (adhyātma-śūnyatā) and the emptiness of non-apprehension (anupalabdhi-śūnyatā). Fourthly, knowing the meaning of the grasped (grāhya), there is the characteristic of attachment to wealth. This is correctly eliminated and dispelled by external emptiness (bahirdhā-śūnyatā). Fifthly, knowing the meaning of enjoyment (paribhoga), corresponding to the service of men and women and the requisites, there are the characteristic of inner bliss and the characteristic of outer purity and subtlety. This is correctly eliminated and dispelled by both internal and external emptiness (adhyātmabahirdhā-śūnyatā) and emptiness of inherent nature (prakṛti-śūnyatā). Sixthly, knowing the meaning of establishment (vyavasthāna), there are limitless characteristics. This is correctly eliminated and dispelled by great emptiness (mahā-śūnyatā). Seventhly, knowing the meaning of formlessness (arūpa), there is the characteristic of inner tranquility and liberation. This is correctly eliminated and dispelled by conditioned emptiness (saṃskṛta-śūnyatā). Eighthly, knowing the meaning of the Suchness of characteristics (lakṣaṇa-tathatā), there are the characteristic of the non-self of a person (pudgala-nairātmya-lakṣaṇa), the characteristic of the non-self of dharmas (dharma-nairātmya-lakṣaṇa), the characteristic of mere consciousness (vijñaptimātratā-lakṣaṇa), and the characteristic of ultimate meaning (paramārtha-lakṣaṇa). This is correctly eliminated and dispelled by ultimate emptiness (atyanta-śūnyatā), emptiness of own-being (svabhāva-śūnyatā), emptiness of the non-origination of own-being (svabhāva-anutpāda-śūnyatā), and emptiness of ultimate meaning (paramārtha-śūnyatā). Ninthly, knowing the meaning of pure Suchness (viśuddha-tathatā), there are the characteristic of the unconditioned (asaṃskṛta-lakṣaṇa) and the characteristic of non-alteration (avikāra-lakṣaṇa). This is correctly eliminated and dispelled by unconditioned emptiness (asaṃskṛta-śūnyatā) and emptiness of non-alteration (avikāra-śūnyatā). Tenthly, contemplating the emptiness that is the antidote to those characteristics, there is the characteristic of emptiness (śūnyatā-lakṣaṇa). This is correctly eliminated and dispelled by the emptiness of emptiness (śūnyatā-śūnyatā). Bhagavan. When eliminating and dispelling these ten characteristics, what is eliminated and dispelled? From what characteristics is liberation attained? Good son (kula-putra), eliminate and dispel the characteristic of the image perceived in samādhi (samādhi), and liberation is attained from the characteristic of defiled bondage. That is also eliminated. Good son, know that it is said that such emptiness is the antidote to such characteristics in terms of what is superior, not that each one does not counteract all characteristics. For example, ignorance (avidyā) is not incapable of giving rise to all defiled dharmas up to old age and death (jarā-maraṇa), but it is said to give rise to actions (saṃskāra) in terms of what is superior, because these actions are the closest condition. The reasoning in this, it should be known, is also like this. Bhagavan, which emptiness here is the general characteristic of emptiness? If the Bodhisattvas know this, there will be no loss, and they will be free from excessive pride in the characteristic of emptiness. At that time, the World Honored One praised
慈氏菩薩曰。善哉善哉。善男子。汝今乃能請問如來如是深義。令諸菩薩于空性相無有失壞。何以故。善男子。若諸菩薩于空性相有失壞者。便為失壞一切大乘。是故汝應諦聽諦聽。當爲汝說總空性相。善男子。若於依他起相及圓成實相中一切品類雜染清凈遍計所執相畢竟遠離性。及於此中都無所得。如是名為于大乘中總空性相。世尊。此奢摩他毗缽舍那。能攝幾種勝三摩地。善男子。如我所說。無量聲聞菩薩如來有無量種勝三摩地。當知一切皆此所攝。世尊。此奢摩他毗缽舍那。以何為因。善男子。清凈尸羅清凈聞思所成正見以為其因。世尊。此奢摩他毗缽舍那以何為果。善男子。善清凈心善清凈慧以為其果。複次善男子。一切聲聞及如來等所有世間及出世間一切善法。當知皆是此奢摩他毗缽舍那所得之果。世尊。此奢摩他毗缽舍那能作何業。善男子。此能解脫二縛為業。所謂相縛及粗重縛。世尊。如佛所說五種系中。幾是奢摩他障。幾是毗缽舍那障。幾是俱障。善男子。顧戀身財是奢摩他障。于諸聖教不得隨欲是毗缽舍那障。樂相雜住于少喜足當知俱障。由第一故不能造修。由第二故所修加行不到究竟。世尊。於五蓋中幾是奢摩他障。幾是毗缽舍那障。幾是俱障。善男子。掉舉惡作是奢摩他障。惛沉睡眠疑是毗缽
【現代漢語翻譯】 現代漢語譯本 慈氏菩薩（Maitreya Bodhisattva）說：『太好了，太好了！善男子，你現在能夠請問如來（Tathagata）如此深刻的意義，使諸位菩薩對於空性（emptiness）的體相不會產生錯謬。為什麼呢？善男子，如果諸位菩薩對於空性的體相產生錯謬，那就是錯謬了一切大乘（Mahayana）。所以你應該仔細地聽，仔細地聽，我將為你解說總體的空性體相。善男子，如果對於依他起相（dependent origination）以及圓成實相（perfected reality）中一切品類的雜染和清凈，遍計所執相（imagined nature）是畢竟遠離的，並且於此之中都無所得，這樣就稱為在大乘中總體的空性體相。』 『世尊（Bhagavan），這奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀），能夠攝持幾種殊勝的三摩地（Samadhi，禪定）？』 『善男子，正如我所說，無量聲聞（Sravaka）、菩薩、如來有無量種殊勝的三摩地，應當知道一切都由此奢摩他和毗缽舍那所攝持。』 『世尊，這奢摩他和毗缽舍那以什麼為因？』 『善男子，清凈的戒律（Sila）、清凈的聽聞和思惟所成就的正見（Right View）是它的原因。』 『世尊，這奢摩他和毗缽舍那以什麼為果？』 『善男子，良好的清凈心和良好的清凈智慧是它的結果。』 『再者，善男子，一切聲聞以及如來等所有世間和出世間的一切善法，應當知道都是這奢摩他和毗缽舍那所獲得的果實。』 『世尊，這奢摩他和毗缽舍那能夠做什麼事業？』 『善男子，它能夠以解脫兩種束縛作為事業，所謂的相縛（attachment to appearances）和粗重縛（attachment to heaviness）。』 『世尊，如佛所說的五種系（five bonds）中，哪些是奢摩他的障礙？哪些是毗缽舍那的障礙？哪些是共同的障礙？』 『善男子，顧戀身財是奢摩他的障礙，對於諸聖教不能夠隨心所欲是毗缽舍那的障礙，樂於和合雜住，對於少許的喜樂就感到滿足，應當知道這是共同的障礙。由於第一種障礙，不能夠造作修習；由於第二種障礙，所修的加行不能夠達到究竟。』 『世尊，在五蓋（five hindrances）中，哪些是奢摩他的障礙？哪些是毗缽舍那的障礙？哪些是共同的障礙？』 『善男子，掉舉惡作（restlessness and remorse）是奢摩他的障礙，惛沉睡眠（sloth and torpor）和疑（doubt）是毗缽舍
【English Translation】 English version Maitreya Bodhisattva said: 'Excellent, excellent! Good man, you are now able to ask the Tathagata (Thus Come One) about such profound meanings, so that all Bodhisattvas will not have errors regarding the characteristics of emptiness. Why is that? Good man, if the Bodhisattvas have errors regarding the characteristics of emptiness, then they will have errors regarding the entire Mahayana (Great Vehicle). Therefore, you should listen carefully, listen carefully. I will explain to you the general characteristics of emptiness. Good man, if, with respect to the dependent origination (paratantra) and the perfected reality (parinispanna), the imagined nature (parikalpita) is completely separated from all categories of defilement and purity, and if nothing is obtained in this, this is called the general characteristic of emptiness in the Mahayana.' 'Bhagavan (World Honored One), how many kinds of superior Samadhi (meditative absorption) can this Samatha (tranquility) and Vipassana (insight) encompass?' 'Good man, as I have said, countless Sravakas (Hearers), Bodhisattvas, and Tathagatas have countless kinds of superior Samadhi. You should know that all of them are encompassed by this Samatha and Vipassana.' 'Bhagavan, what is the cause of this Samatha and Vipassana?' 'Good man, pure morality (Sila), pure hearing, and right view (samyag-drsti) achieved through contemplation are its causes.' 'Bhagavan, what is the result of this Samatha and Vipassana?' 'Good man, a good pure mind and good pure wisdom are its results.' 'Furthermore, good man, all worldly and trans-worldly good dharmas of all Sravakas and Tathagatas should be known as the fruits obtained from this Samatha and Vipassana.' 'Bhagavan, what actions can this Samatha and Vipassana perform?' 'Good man, it can take the liberation from two bonds as its action, namely, the attachment to appearances and the attachment to heaviness.' 'Bhagavan, among the five bonds (five fetters) spoken of by the Buddha, which are obstacles to Samatha, which are obstacles to Vipassana, and which are obstacles to both?' 'Good man, attachment to body and wealth is an obstacle to Samatha. Not being able to follow one's desires with respect to the holy teachings is an obstacle to Vipassana. Being fond of living together in a mixed manner and being content with little joy should be known as obstacles to both. Because of the first obstacle, one cannot cultivate; because of the second obstacle, the practice one cultivates cannot reach ultimate completion.' 'Bhagavan, among the five hindrances (panca nivarana), which are obstacles to Samatha, which are obstacles to Vipassana, and which are obstacles to both?' 'Good man, restlessness and remorse (uddhacca-kukkucca) are obstacles to Samatha, sloth and torpor (thina-middha) and doubt (vicikiccha) are obstacles to Vipassana.'
舍那障。貪慾瞋恚當知俱障。世尊。齊何名得奢摩他道圓滿清凈。善男子。乃至所有惛沉睡眠正善除遣。齊是名得奢摩他道圓滿清凈。世尊。齊何名得毗缽舍那道圓滿清凈。善男子。乃至所有掉舉惡作正善除遣。齊是名得毗缽舍那道圓滿清凈。世尊。若諸菩薩于奢摩他毗缽舍那現在前時。應知幾種心散動法。善男子。應知五種。一者作意散動。二者外心散動。三者內心散動。四者相散動。五者粗重散動。善男子。若諸菩薩舍于大乘相應作意。墮在聲聞獨覺相應諸作意中。當知是名作意散動。若於其外五種妙欲諸雜亂相所有尋思隨煩惱中。及於其外所緣境中。縱心流散。當知是名外心散動。若由惛沈及以睡眠。或由沉沒。或由愛味三摩缽底。或由隨一三摩缽底諸隨煩惱之所染污。當知是名內心散動。若依外相。于內等持所行諸相作意思惟。名相散動。若內作意為緣生起所有諸受。由粗重身計我起慢。當知是名粗重散動。世尊。此奢摩他毗缽舍那。從初菩薩地乃至如來地。能對治何障。善男子。此奢摩他毗缽舍那。于初地中。對治惡趣煩惱業生雜染障。第二地中。對治微細誤犯現行障。第三地中。對治欲貪障。第四地中。對治定愛及法愛障。第五地中。對治生死涅槃一向背趣障。第六地中對治相多現行障。第七地中。對治
【現代漢語翻譯】 現代漢語譯本： 舍那障（she na zhang）：貪慾和瞋恚應當知道都是障礙。 世尊：達到什麼程度才能稱為獲得奢摩他道（she mo ta dao）圓滿清凈？ 善男子：乃至所有昏沉和睡眠完全去除，達到這個程度就稱為獲得奢摩他道圓滿清凈。 世尊：達到什麼程度才能稱為獲得毗缽舍那道（pi bo she na dao）圓滿清凈？ 善男子：乃至所有掉舉和惡作完全去除，達到這個程度就稱為獲得毗缽舍那道圓滿清凈。 世尊：如果諸位菩薩在奢摩他和毗缽舍那現前的時候，應當知道有幾種心的散動法？ 善男子：應當知道有五種。一是作意散動，二是外心散動，三是內心散動，四是相散動，五是粗重散動。 善男子：如果諸位菩薩捨棄與大乘相應的作意，墮入與聲聞和獨覺相應的各種作意中，應當知道這稱為作意散動。如果在外部的五種妙欲和各種雜亂的現象中，所有尋思和隨煩惱中，以及在外部所緣的境界中，放縱心念流散，應當知道這稱為外心散動。如果由於昏沉和睡眠，或者由於沉沒，或者由於貪愛三摩缽底（san mo bo di），或者由於隨順某種三摩缽底的各種隨煩惱所染污，應當知道這稱為內心散動。如果依靠外在的現象，對內在等持所行的各種現象進行作意思維，這稱為相散動。如果以內在的作意為緣而生起的所有感受，由於粗重的身體而計較有『我』，生起傲慢，應當知道這稱為粗重散動。 世尊：這奢摩他和毗缽舍那，從初地菩薩（chu di pu sa）乃至如來地（ru lai di），能夠對治什麼障礙？ 善男子：這奢摩他和毗缽舍那，在初地中，對治惡趣煩惱業生雜染障。在第二地中，對治微細誤犯現行障。在第三地中，對治欲貪障。在第四地中，對治定愛及法愛障。在第五地中，對治生死涅槃一向背趣障。在第六地中，對治相多現行障。在第七地中，對治……
【English Translation】 English version: Shena Obstruction: Know that both greed and hatred are obstructions. World Honored One: To what extent is it called obtaining the complete and pure path of Shamatha (she mo ta)? Good man: To the extent that all drowsiness and sleep are properly and completely removed, to that extent it is called obtaining the complete and pure path of Shamatha. World Honored One: To what extent is it called obtaining the complete and pure path of Vipassana (pi bo she na)? Good man: To the extent that all agitation and remorse are properly and completely removed, to that extent it is called obtaining the complete and pure path of Vipassana. World Honored One: If the Bodhisattvas (pu sa) have Shamatha and Vipassana present, how many kinds of mental distractions should they be aware of? Good man: They should be aware of five kinds. First is intentional distraction, second is external distraction, third is internal distraction, fourth is characteristic distraction, and fifth is coarse and heavy distraction. Good man: If the Bodhisattvas abandon the intention corresponding to the Mahayana and fall into the various intentions corresponding to the Sravakas and Pratyekabuddhas, know that this is called intentional distraction. If, in the external five kinds of wonderful desires and various confused phenomena, in all thoughts and secondary afflictions, and in the external objects of perception, the mind is allowed to wander, know that this is called external distraction. If due to drowsiness and sleep, or due to sinking, or due to craving for Samapatti (san mo bo di), or due to being defiled by various secondary afflictions that follow a certain Samapatti, know that this is called internal distraction. If relying on external phenomena, one intentionally contemplates the various phenomena practiced in internal Samadhi, this is called characteristic distraction. If all feelings arise based on internal intention, and due to the coarse and heavy body, one calculates 'I' and arrogance arises, know that this is called coarse and heavy distraction. World Honored One: From the first Bodhisattva ground (chu di pu sa) to the Tathagata ground (ru lai di), what obstacles can this Shamatha and Vipassana counteract? Good man: This Shamatha and Vipassana, in the first ground, counteracts the impure obstruction of evil realms, afflictions, karma, and birth. In the second ground, it counteracts the subtle obstruction of unintentional transgressions. In the third ground, it counteracts the obstruction of desire and greed. In the fourth ground, it counteracts the obstruction of love for Samadhi and love for Dharma. In the fifth ground, it counteracts the obstruction of turning away from both Samsara and Nirvana. In the sixth ground, it counteracts the obstruction of the manifestation of many characteristics. In the seventh ground, it counteracts...
細相現行障。第八地中。對治于無相作功用。及於有相不得自在障。第九地中。對治於一切種善巧言詞不得自在障。第十地中。對治不得圓滿法身證得障。善男子。此奢摩他毗缽舍那。于如來地。對治極微細最極微細煩惱障及所知障。由能永害如是障故。究竟證得無著無礙一切智見。依于所作成滿所緣。建立最極清凈法身。
世尊。云何菩薩依奢摩他毗缽舍那勤修行故。證得阿耨多羅三藐三菩提。善男子。若諸菩薩已得奢摩他毗缽舍那。依七真如。于如所聞所思法中。由勝定心。于善審定。于善思量。于善安立。真如性中內正思惟彼于真如正思惟故。心於一切細相現行。尚能棄捨。何況粗相。善男子。言細相者。謂心所執受相。或領納相。或了別相。或雜染清凈相。或內相。或外相。或內外相。或謂我當修行一切利有情相。或正智相。或真如相。或苦集滅道相。或有為相。或無為相。或有常相。或無常相。或苦有變異性相。或苦無變異性相。或有為異相相。或有為同相相。或知一切是一切已有一切相。或補特伽羅無我相。或法無我相。于彼現行心能棄捨。彼既多住如是行故。於時時間從其一切系蓋散動善修治心。從是已後於七真如。有七各別自內所證通達智生。名為見道。由得此故。名入菩薩正性離生生如來家
【現代漢語翻譯】 現代漢語譯本： 『細相現行障』。在第八地中，對治于無相中作功用，以及對於有相不得自在的障礙。在第九地中，對治於一切種類的善巧言辭不得自在的障礙。在第十地中，對治于不得圓滿法身證得的障礙。善男子，這奢摩他（止，samatha）毗缽舍那（觀，vipasyana），在如來地，對治極微細、最極微細的煩惱障和所知障。由於能夠永遠斷除這些障礙，最終證得無著無礙的一切智見。依靠所作成滿的所緣，建立最極清凈的法身。
世尊，菩薩如何依靠奢摩他毗缽舍那勤奮修行，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）？善男子，如果諸位菩薩已經獲得奢摩他毗缽舍那，依靠七真如，對於所聽聞、所思惟的法中，通過殊勝的定心，善於審定，善於思量，善於安立。在真如的自性中，內心正直地思惟，因為他對真如正直地思惟，心對於一切細微的相的現行，尚且能夠捨棄，更何況粗大的相。善男子，所說的細相，是指心所執受的相，或者領納的相，或者了別的相，或者雜染清凈的相，或者內相，或者外相，或者內外相，或者認為『我應當修行一切利益有情的相』，或者正智相，或者真如相，或者苦集滅道相，或者有為相，或者無為相，或者有常相，或者無常相，或者苦有變異性的相，或者苦無變異性的相，或者有為異相的相，或者有為同相的相，或者知一切是一切已有一切相，或者補特伽羅（pudgala，人）無我相，或者法無我相，對於這些現行，心能夠捨棄。他既然多數安住于這樣的修行，於時時從其一切系蓋散動善修治心。從這以後，對於七真如，有七種各自不同的自內所證的通達智生起，名為見道。由於得到這個，名為進入菩薩正性離生，生於如來家。
【English Translation】 English version: 'Subtle appearance-manifestation obscuration'. In the eighth bhumi (stage), it counteracts the effort made in the absence of appearance, and the obscuration of not being at ease with appearance. In the ninth bhumi, it counteracts the obscuration of not being at ease with all kinds of skillful speech. In the tenth bhumi, it counteracts the obscuration of not attaining the complete realization of the Dharmakaya (法身, Dharma body). Good son, this samatha (止, calming meditation) and vipasyana (觀, insight meditation), in the Tathagata (如來, Thus Come One) ground, counteract the extremely subtle and most extremely subtle obscurations of afflictions and the obscurations of knowledge. Because they can permanently eliminate these obscurations, one ultimately attains unobstructed and unimpeded all-knowing vision. Relying on the object of focus that has been accomplished and fulfilled, one establishes the most extremely pure Dharmakaya.
World Honored One, how does a Bodhisattva (菩薩, enlightenment being), by diligently practicing samatha and vipasyana, attain anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment)? Good son, if those Bodhisattvas have already attained samatha and vipasyana, relying on the seven suchnesses, in the Dharma (法, teachings) that has been heard and contemplated, through superior samadhi (定, concentration), they are skilled in ascertaining, skilled in contemplating, and skilled in establishing. In the nature of suchness, they internally and correctly contemplate. Because they correctly contemplate suchness, their minds can abandon even the manifestation of all subtle appearances, let alone coarse appearances. Good son, the so-called subtle appearances refer to the appearances that the mind grasps, or the appearances of reception, or the appearances of discernment, or the appearances of defilement and purity, or internal appearances, or external appearances, or internal and external appearances, or the appearance of thinking 'I should practice to benefit all sentient beings', or the appearance of correct wisdom, or the appearance of suchness, or the appearance of suffering, accumulation, cessation, and path, or the appearance of conditioned phenomena, or the appearance of unconditioned phenomena, or the appearance of permanence, or the appearance of impermanence, or the appearance of suffering having the nature of change, or the appearance of suffering not having the nature of change, or the appearance of conditioned phenomena having different characteristics, or the appearance of conditioned phenomena having the same characteristics, or knowing that everything is everything and already has all characteristics, or the appearance of the absence of self of the pudgala (補特伽羅, person), or the appearance of the absence of self of phenomena. With regard to these manifestations, the mind can abandon them. Since they mostly abide in such practice, from time to time, they well cultivate and purify the mind from all its bondages and distractions. From then on, with regard to the seven suchnesses, seven distinct self-realized penetrating wisdoms arise, called the Path of Seeing. Because of attaining this, one is said to enter the Bodhisattva's certainty of liberation and is born into the family of the Tathagatas.
。證得初地又能受用此地勝德。彼于先時由得奢摩他毗缽舍那故。已得二種所緣。謂有分別影像所緣。及無分別影像所緣。彼於今時得見道故。更證得事邊際所緣。復於後后一切地中。進修修道。即于如是三種所緣。作意思惟。譬如有人以其細楔出於粗楔。如是菩薩依此以楔出楔加行遣內相故。一切隨順雜染分相。皆悉除遣。相除遣故。粗重亦遣。永害一切相粗重故。漸次於彼後後地中。如鍊金法。陶煉其心。乃至證得阿耨多羅三藐三菩提。又得所作成滿所緣。善男子。如是菩薩于內止觀。正修行故。證得阿耨多羅三藐三菩提。
世尊。云何修行引發菩薩廣大威德。善男子。若諸菩薩善知六處。便能引發菩薩所有廣大威德。一者善知心生。二者善知心住。三者善知心出。四者善知心增。五者善知心減。六者善知方便。云何善知心生。謂如實知十六行心生起差別。是名善知心生。十六行心生起差別者。一者不可覺知堅住器識生。謂阿陀那識。二者種種行相所緣識生。謂頓取一切色等境界分別意識。及頓取內外境界覺受。或頓於一念瞬息須臾。現入多定。見多佛土。見多如來分別意識。三者小相所緣識生。謂欲界系識。四者大相所緣識生。謂色界系識。五者無量相所緣識生。謂空識無邊處系識。六者微細相所緣識生
【現代漢語翻譯】 現代漢語譯本：證得初地（菩薩十地之首）又能受用此地的殊勝功德。菩薩先前由於修習奢摩他（止）和毗缽舍那（觀），已經獲得了兩種所緣（專注的對象）：有分別影像所緣和無分別影像所緣。如今，菩薩因為證得了見道（初地菩薩所證悟的真理），更進一步證得了事邊際所緣（對事物究竟實相的專注）。並且在之後的所有地（菩薩的修行階段）中，不斷進修修道，對這三種所緣進行意思惟（深入思考）。譬如有人用細小的楔子敲出粗大的楔子一樣，菩薩依此以楔出楔的加行（修行方法），遣除內在的雜染之相，一切隨順雜染的部分都全部去除。因為相被去除，粗重（煩惱的沉重感）也隨之去除。永遠斷絕一切相的粗重，逐漸在之後的各個地中，像鍊金一樣，陶冶磨練自己的心，直到證得阿耨多羅三藐三菩提（無上正等正覺）。又獲得了所作成滿所緣（對已完成之事的圓滿專注）。善男子，這樣的菩薩通過對內止觀（內心的平靜和觀察）的正確修行，證得阿耨多羅三藐三菩提。
世尊，如何修行才能引發菩薩廣大威德？善男子，如果諸位菩薩善於瞭解六處（六種心所），便能引發菩薩所有廣大的威德。一是善於瞭解心生（心的生起），二是善於瞭解心住（心的安住），三是善於瞭解心出（心的離去），四是善於瞭解心增（心的增長），五是善於瞭解心減（心的減弱），六是善於瞭解方便（修行的方法）。什麼是善於瞭解心生？就是如實地瞭解十六行心生起的差別。這叫做善於瞭解心生。十六行心生起的差別是：一是不可覺知堅住器識生，指的是阿陀那識（第八識，又名阿賴耶識）。二是種種行相所緣識生，指的是頓取一切色等境界的分別意識，以及頓取內外境界的覺受，或者在一念之間、瞬息之間、須臾之間，現入多種禪定，見到多個佛土，見到多個如來的分別意識。三是小相所緣識生，指的是欲界系的識。四是大相所緣識生，指的是**界系的識。五是無量相所緣識生，指的是空識無邊處系的識。六是微細相所緣識生。
【English Translation】 English version: Having attained the first Bhumi (the first of the ten Bodhisattva stages) and being able to enjoy the excellent virtues of this stage, the Bodhisattva, through the practice of Samatha (tranquility) and Vipassana (insight) in the past, has already attained two kinds of object of focus: the object of focus with conceptual images and the object of focus without conceptual images. Now, because the Bodhisattva has attained the Path of Seeing (the truth realized by a Bodhisattva on the first Bhumi), he further attains the object of focus on the ultimate reality of things. Moreover, in all subsequent Bhumis (stages of Bodhisattva practice), he continuously cultivates the Path of Cultivation, contemplating on these three kinds of objects of focus. Just as someone uses a small wedge to remove a large wedge, the Bodhisattva, relying on this practice of using a wedge to remove a wedge, eliminates the internal signs of defilement, and all aspects that accord with defilement are completely removed. Because the signs are removed, the grossness (the heaviness of afflictions) is also removed. Having permanently eliminated all the grossness of signs, he gradually refines his mind in the subsequent Bhumis, like the process of refining gold, until he attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). He also attains the object of focus on the completion of what has been done. Good man, such a Bodhisattva, through the correct practice of inner tranquility and insight (inner peace and observation), attains Anuttara-samyak-sambodhi.
World Honored One, how does one cultivate to evoke the vast majesty and virtue of a Bodhisattva? Good man, if all Bodhisattvas are skilled in understanding the six places (six types of mental states), they can evoke all the vast majesty and virtue of a Bodhisattva. First, being skilled in understanding the arising of the mind; second, being skilled in understanding the abiding of the mind; third, being skilled in understanding the departure of the mind; fourth, being skilled in understanding the increase of the mind; fifth, being skilled in understanding the decrease of the mind; sixth, being skilled in understanding the means (methods of practice). What is being skilled in understanding the arising of the mind? It is to truly understand the differences in the arising of the sixteen aspects of the mind. This is called being skilled in understanding the arising of the mind. The differences in the arising of the sixteen aspects of the mind are: first, the arising of the imperceptible, firmly abiding receptacle consciousness, referring to the Adana-vijnana (the eighth consciousness, also known as the Alaya-vijnana). Second, the arising of the consciousness with various aspects and objects of focus, referring to the discriminating consciousness that instantly grasps all realms such as form, and the perception of internal and external realms, or the discriminating consciousness that instantly enters multiple samadhis, sees multiple Buddha lands, and sees multiple Tathagatas in a single thought, instant, or moment. Third, the arising of the consciousness with small aspects as its object of focus, referring to the consciousness associated with the Desire Realm. Fourth, the arising of the consciousness with large aspects as its object of focus, referring to the consciousness associated with the ** Realm. Fifth, the arising of the consciousness with limitless aspects as its object of focus, referring to the consciousness associated with the Realm of Boundless Space. Sixth, the arising of the consciousness with subtle aspects.
。謂無所有處系識。七者邊際相所緣識生。謂非想非非想處系識。八者無相識生。謂出世識及緣滅識。九者苦俱行識生。謂那落迦識。十者雜受俱行識生。謂欲行識。十一喜俱行識生。謂初二靜慮識。十二樂俱行識生。謂第三靜慮識。十三不苦不樂俱行識生。謂從第四靜慮乃至非想非非想處識。十四染污俱行識生。謂諸煩惱及隨煩惱相應識。十五善俱行識生。謂信等相應識。十六無記俱行識生。謂彼俱不相應識。云何善知心住。謂如實知了別真如。云何善知心出。謂如實知出二種縛。所謂相縛及粗重縛。此能善知應令其心從如是出。云何善知心增。謂如實知能治相縛粗重縛心。彼增長時彼積集時。亦得增長亦得積集。名善知增。云何善知心減。謂如實知彼所對治相及粗重所雜染心。彼衰退時彼損減時。此亦衰退此亦損減。名善知減。云何善知加行。謂如實知解脫勝處及與遍處或修或遣。善男子。如是菩薩于諸菩薩廣大威德。或已引發。或當引發。或現引發。
世尊。如世尊說。于無餘依涅槃界中。一切諸受無餘永滅。何等諸受於此永滅。善男子。以要言之。有二種受。無餘永滅。何等為二。一者所依粗重受。二者彼果境界受。所依粗重受當知有四種。一者有色所依受。二者無色所依受。三者果已成滿粗重受。四
【現代漢語翻譯】 現代漢語譯本：所謂無所有處（Ākiṃcanyāyatana，佛教禪定中的一種境界，指修行者超越了對任何事物的執著，達到一無所有的狀態）相應的識。第七種是邊際相（antālambana，指以事物邊緣或界限為對象的認知）所緣的識生起，也就是非想非非想處（Naivasaṃjñānāsaṃjñāyatana，佛教禪定中的最高境界，既非有想也非無想）相應的識。第八種是無相識生起，也就是出世間的智慧和緣滅的識。第九種是與苦受共同生起的識，也就是地獄（Naraka）的識。第十種是與雜受共同生起的識，也就是欲界（Kāmadhātu）的識。第十一種是與喜受共同生起的識，也就是初禪和二禪的識。第十二種是與樂受共同生起的識，也就是三禪的識。第十三種是與不苦不樂受共同生起的識，也就是從四禪到非想非非想處的識。第十四種是與染污心共同生起的識，也就是與各種煩惱和隨煩惱相應的識。第十五種是與善心共同生起的識，也就是與信心等相應的識。第十六種是與無記心共同生起的識，也就是與以上都不相應的識。 什麼叫做善於瞭解心的安住？就是如實地瞭解和分別真如（Tathatā，事物的真實如是的狀態）。什麼叫做善於瞭解心的出離？就是如實地瞭解出離兩種束縛，也就是相縛和粗重縛。這樣才能善於瞭解應該讓心從這些束縛中出離。什麼叫做善於瞭解心的增長？就是如實地瞭解能夠對治相縛和粗重縛的心。當這種心增長和積聚時，對治的力量也得到增長和積聚，這就叫做善於瞭解心的增長。什麼叫做善於瞭解心的減損？就是如實地瞭解與相和粗重相關的雜染心。當這些雜染心衰退和減少時，對治的力量也隨之衰退和減少，這就叫做善於瞭解心的減損。什麼叫做善於瞭解加行？就是如實地瞭解解脫的殊勝之處以及各種遍處（Kṛtsnāyatana，指通過冥想將意識擴充套件到無限空間或特定對象的禪定方法），或者修習或者捨棄。善男子，像這樣，菩薩對於諸菩薩的廣大威德，或者已經引發，或者將要引發，或者正在引發。
世尊，正如世尊所說，在無餘依涅槃界（Anupadhisesa-nirvana，指徹底滅盡煩惱和業力的涅槃狀態）中，一切諸受都無餘地永遠滅盡。那麼，是哪些受在這種狀態下永遠滅盡呢？善男子，簡單來說，有兩種受會無餘地永遠滅盡。哪兩種呢？第一種是所依粗重受，第二種是彼果境界受。所依粗重受應當知道有四種：第一種是有色所依受，第二種是無色所依受，第三種是果已成滿的粗重受，第四種是...
【English Translation】 English version: That which is called the 'sphere of nothingness' (Ākiṃcanyāyatana, a state of meditative absorption in Buddhism where one transcends attachment to anything and reaches a state of 'no-thing-ness') is consciousness. Seventh, the arising of consciousness that takes the 'boundary-mark' (antālambana, cognition focused on the edge or limit of things) as its object, namely, the consciousness associated with the 'sphere of neither perception nor non-perception' (Naivasaṃjñānāsaṃjñāyatana, the highest state of meditative absorption in Buddhism, being neither with nor without perception). Eighth, the arising of 'signless consciousness', namely, supramundane consciousness and consciousness that cognizes cessation. Ninth, the arising of consciousness accompanied by suffering, namely, the consciousness of those in hell (Naraka). Tenth, the arising of consciousness accompanied by mixed feeling, namely, the consciousness of those in the desire realm (Kāmadhātu). Eleventh, the arising of consciousness accompanied by joy, namely, the consciousness of the first and second dhyānas. Twelfth, the arising of consciousness accompanied by pleasure, namely, the consciousness of the third dhyāna. Thirteenth, the arising of consciousness accompanied by neither suffering nor pleasure, namely, the consciousness from the fourth dhyāna up to the sphere of neither perception nor non-perception. Fourteenth, the arising of consciousness accompanied by defilement, namely, consciousness associated with the various afflictions and secondary afflictions. Fifteenth, the arising of consciousness accompanied by wholesome qualities, namely, consciousness associated with faith and so forth. Sixteenth, the arising of consciousness accompanied by neutral qualities, namely, consciousness not associated with the above. What is called 'knowing well the abiding of the mind'? It is truly knowing and distinguishing Suchness (Tathatā, the true nature of things as they are). What is called 'knowing well the departure of the mind'? It is truly knowing the departure from two kinds of bondage, namely, the bondage of signs and the bondage of coarseness. This enables one to know well that the mind should depart from these. What is called 'knowing well the increase of the mind'? It is truly knowing the mind that can counteract the bondage of signs and the bondage of coarseness. When that increases and accumulates, the counteracting force also increases and accumulates, and this is called 'knowing well the increase'. What is called 'knowing well the decrease of the mind'? It is truly knowing the defiled mind associated with signs and coarseness, which are to be counteracted. When these defilements decline and diminish, the counteracting force also declines and diminishes, and this is called 'knowing well the decrease'. What is called 'knowing well the application'? It is truly knowing the superior places of liberation and the various 'spheres of totality' (Kṛtsnāyatana, meditation techniques involving extending consciousness to infinite space or specific objects), either cultivating or abandoning them. Good man, in this way, the Bodhisattva either has already generated, or will generate, or is currently generating the great power and majesty of the Bodhisattvas.
World Honored One, as the World Honored One has said, in the 'realm of Nirvāṇa with no remainder of substrate' (Anupadhisesa-nirvana, the state of Nirvana where all afflictions and karmic residues are extinguished), all feelings are extinguished without remainder and forever. What are the feelings that are extinguished forever in this state? Good man, in brief, there are two kinds of feelings that are extinguished without remainder and forever. What are the two? First, the feeling of the coarse burden of the substrate; second, the feeling of the realm of its result. The feeling of the coarse burden of the substrate should be known to be of four kinds: first, the feeling of the substrate with form; second, the feeling of the substrate without form; third, the feeling of the coarse burden of the result that has already been fulfilled; fourth, the...
者果未成滿粗重受。果已成滿受者。謂現在受。果未成滿受者。謂未來因受。彼果境界受。亦有四種。一者依持受。二者資具受。三者受用受。四者顧戀受。于有餘依涅槃界中。果未成滿受一切已滅。領彼對治明觸生受領受共有。或復彼果已成滿受。又二種受。一切已滅唯現領受明觸生受。于無餘依涅槃界中。般涅槃時。此亦永滅。是故說言于無餘依涅槃界中。一切諸受無餘永滅。
爾時世尊說是語已。告慈氏菩薩曰。善哉善哉。善男子。汝今善能依止圓滿最極清凈妙瑜伽道。請問如來。汝于瑜伽已得決定最極善巧。吾已為汝宣說圓滿最極清凈妙瑜伽道。所有一切過去未來正等覺者已說當說皆亦如是。諸善男子若善女人皆應依此勇猛精進當正修學。爾時世尊欲重宣此義。而說頌曰。
於法假立瑜伽中 若行放逸失大義 依止此法及瑜伽 若正修行得大覺 見有所得求免難 若謂此見為得法 慈氏彼去瑜伽遠 譬如大地與虛空 利生堅固而不作 悟已勤修利有情 智者作此窮劫量 便得最上離染喜 若人為欲而說法 彼名舍欲還取欲 愚癡得法無價寶 反更遊行而乞丐 于諍諠雜戲論著 應舍發起上精進 為度諸天及世間 於此瑜伽汝當學
爾時慈氏菩薩復白
【現代漢語翻譯】 現代漢語譯本： 如果（業）果尚未完全成熟，就會感受到粗重的苦受。如果（業）果已經完全成熟，就會感受到現在的苦受。如果（業）果尚未完全成熟，就會感受到未來因緣所生的苦受。這些果報境界的感受，也有四種：一是依持受，二是資具受，三是受用受，四是顧戀受。在有餘依涅槃界（Nirvana，指證得涅槃但仍有色身存在的境界）中，果報尚未成熟的感受全部滅盡，只剩下領受對治（煩惱）的明觸所生的感受，以及共同的領受。或者，果報已經成熟的感受，也有兩種感受全部滅盡，只剩下現在領受明觸所生的感受。在無餘依涅槃界（Parinirvana，指證得涅槃且色身也已滅度的境界）中，般涅槃（Parinirvana，指最終的涅槃）時，這些感受也永遠滅盡。所以說，在無餘依涅槃界中，一切諸受都無餘地永遠滅盡。
這時，世尊說完這些話后，告訴慈氏菩薩（Maitreya Bodhisattva）說：『好啊！好啊！善男子，你現在能夠很好地依止圓滿、最極清凈的妙瑜伽道（Yoga，指相應的修行方法），請問如來（Tathagata，指佛陀）。你對於瑜伽已經得到決定性的、最極善巧的理解。我已經為你宣說了圓滿、最極清凈的妙瑜伽道。所有過去、未來、現在正等覺者（Sammasambuddha，指已證悟的佛陀）已經說、將要說的，都像這樣。諸位善男子、善女人，都應該依此勇猛精進，應當正確地修學。』這時，世尊想要再次宣說這個道理，而說了這些偈頌：
在法（Dharma，指佛法）的假立的瑜伽中，如果行為放逸，就會失去大的利益。依止此法及瑜伽，如果正確修行，就能得到大覺悟。見到有所得，而求免除困難，如果認為這種見解是得到法，慈氏（Maitreya），那他離瑜伽就太遠了，譬如大地與虛空。利益眾生要堅定而不懈怠，覺悟後勤奮修行利益有情。智者這樣做，窮盡劫數的時間，便能得到最上離染的喜悅。如果有人爲了慾望而說法，他名為捨棄慾望，卻又取回慾望。愚癡的人得到法這種無價之寶，反而更加貧窮地去乞討。對於爭論、喧鬧、戲論的執著，應當捨棄，發起向上的精進。爲了度脫諸天及世間，對於此瑜伽，你應當學習。
這時，慈氏菩薩（Maitreya Bodhisattva）又稟告
【English Translation】 English version: If the fruit (of karma) is not yet fully mature, one experiences coarse suffering. If the fruit is fully mature, one experiences present suffering. If the fruit is not yet fully mature, one experiences suffering arising from future causes. These experiences of the realm of fruit also have four types: first, dependent experience; second, resource experience; third, enjoyment experience; and fourth, attachment experience. In the realm of Nirvana with remainder (Nirvana, referring to the state of attaining Nirvana but still having a physical body), the experiences of fruit that have not yet matured are all extinguished, leaving only the experience arising from the clear touch that counteracts (afflictions), and the shared experience of reception. Or, the experiences of fruit that have already matured, there are also two types of experiences that are all extinguished, leaving only the present experience arising from the clear touch. In the realm of Nirvana without remainder (Parinirvana, referring to the state of attaining Nirvana and the physical body also being extinguished), at the time of Parinirvana (Parinirvana, referring to final Nirvana), these experiences are also extinguished forever. Therefore, it is said that in the realm of Nirvana without remainder, all experiences are extinguished completely and forever.
At that time, after the World Honored One (世尊) spoke these words, he said to Maitreya Bodhisattva (慈氏菩薩): 'Excellent! Excellent! Good man, you are now able to rely well on the perfect, most pure, wonderful Yoga path (Yoga, referring to corresponding practice methods), and ask the Tathagata (如來, referring to the Buddha). You have already attained a decisive and most skillful understanding of Yoga. I have already proclaimed to you the perfect, most pure, wonderful Yoga path. All past, future, and present Sammasambuddhas (正等覺者, referring to enlightened Buddhas) have spoken, are speaking, and will speak in this way. All good men and good women should rely on this with courageous diligence and should correctly practice and study.' At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses:
In the Yoga that is provisionally established in the Dharma (Dharma, referring to Buddhist teachings), if one acts negligently, one will lose great benefit. Relying on this Dharma and Yoga, if one practices correctly, one can attain great enlightenment. Seeing something to be gained and seeking to avoid difficulties, if one thinks that this view is to attain the Dharma, Maitreya (慈氏), then he is far from Yoga, like the earth and the sky. Benefiting beings should be firm and unremitting, and after awakening, diligently practice to benefit sentient beings. If a wise person does this, exhausting kalpas of time, he will attain the supreme joy of being free from defilement. If someone speaks the Dharma for the sake of desire, he is named as abandoning desire but taking it back. A foolish person obtains the priceless treasure of the Dharma, but instead becomes even poorer and begs. For attachments to disputes, noise, and frivolous talk, one should abandon them and initiate upward diligence. In order to liberate the devas and the world, you should study this Yoga.
At that time, Maitreya Bodhisattva (慈氏菩薩) again reported
佛言。世尊。於是解深密法門中。當何名此教。我當云何奉持。佛告慈氏。此名瑜伽了義之教。於此瑜伽了義之教。汝當奉持。說此瑜伽了義教時。于大會中有六百千眾生。發阿耨多羅三藐三菩提心。三百千聲聞遠塵離垢。于諸法中得法眼凈。一百五十千聲聞諸漏永盡心得解脫。七十五千菩薩。獲得廣大瑜伽作意。
瑜伽師地論卷第七十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十八
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之七
複次依乘假立。分別解說如實大乘。當知如解深密經中。觀自在菩薩白佛言。世尊。如佛所說菩薩十地。所謂極喜地。離垢地。發光地。焰慧地。極難勝地。現前地。遠行地。不動地。善慧地。法雲地。復說佛地為第十一。如是諸地幾種清凈。幾分所攝。佛告觀自在菩薩曰。善男子。當知諸地四種清凈十一分攝。云何四種清凈能攝諸地。謂增上意樂清凈攝於初地。增上戒清凈攝第二地。增上心清凈攝第三地。增上慧清凈於後后地轉勝妙故。當知能攝從第四地乃至佛地。善男子。當知如是四種清凈普攝諸地。云何十一種分能攝諸地。謂諸菩薩先於勝解行地。依十法行極善修習勝解忍故。超過彼地證入菩薩正性
【現代漢語翻譯】 現代漢語譯本：佛說：『世尊，那麼在這《解深密法門》中，應當如何稱呼這部經典？我應當如何奉行和受持？』佛告訴慈氏菩薩：『這部經典名為《瑜伽了義之教》。』對於這部《瑜伽了義之教》，你應當奉行和受持。』當宣說這部《瑜伽了義之教》時，在法會中有六十萬眾生，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。三十萬聲聞（Śrāvaka，聽聞佛法而修行的弟子）遠離塵垢，在諸法中獲得法眼凈（Dharma-cakṣus，證悟真理的智慧之眼）。十五萬聲聞諸漏永盡，心得解脫。七萬五千菩薩（Bodhisattva，以智慧和慈悲利益眾生的修行者），獲得廣大的瑜伽作意（Yoga-cāra，瑜伽行）。
《瑜伽師地論》卷第七十七 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第七十八
彌勒菩薩（Maitreya Bodhisattva）說
三藏法師玄奘（Xuanzang）奉詔譯攝抉擇分中菩薩地之七
其次，依據乘（Yāna，交通工具，比喻佛法）的假立，分別解說如實的大乘（Mahāyāna，大乘佛法）。應當知道，就像《解深密經》中，觀自在菩薩（Avalokiteśvara Bodhisattva）對佛說：『世尊，如佛所說的菩薩十地（Bhūmi，菩薩修行的十個階段），即極喜地（Pramuditā-bhūmi，歡喜地），離垢地（Vimalā-bhūmi，離垢地），發光地（Prabhākarī-bhūmi，發光地），焰慧地（Arciṣmatī-bhūmi，焰慧地），極難勝地（Sudurjayā-bhūmi，極難勝地），現前地（Abhimukhī-bhūmi，現前地），遠行地（Dūraṅgamā-bhūmi，遠行地），不動地（Acalā-bhūmi，不動地），善慧地（Sādhumatī-bhūmi，善慧地），法雲地（Dharmameghā-bhūmi，法雲地）。又說佛地為第十一。』像這樣，這些地有幾種清凈？被幾種分所攝？佛告訴觀自在菩薩說：『善男子，應當知道，諸地被四種清凈和十一種分所攝。』什麼叫做四種清凈能夠總攝諸地？即增上意樂清凈（Adhyāśaya-viśuddhi，殊勝意樂的清凈）總攝初地。增上戒清凈（Adhiśīla-viśuddhi，殊勝戒律的清凈）總攝第二地。增上心清凈（Adhicitta-viśuddhi，殊勝心性的清凈）總攝第三地。增上慧清凈（Adhiprajñā-viśuddhi，殊勝智慧的清凈）對於後面的地越來越殊勝微妙，所以應當知道能夠總攝從第四地乃至佛地。善男子，應當知道，像這樣四種清凈普遍地總攝諸地。什麼叫做十一種分能夠總攝諸地？即諸菩薩先在勝解行地（Adhimukti-caryā-bhūmi，勝解行地），依靠十法行（Daśa-dharma-caryā，十種修行方法）極其善巧地修習勝解忍（Adhimukti-kṣānti，勝解忍），因此超越那個地，證入菩薩正性（Bodhisattva-niyāma，菩薩的正道）。
【English Translation】 English version: The Buddha said: 'World Honored One, what should this teaching in the Saṃdhinirmocana Sūtra (解深密法門, Explanation of the Profound Secrets Sutra) be called? How should I uphold it?' The Buddha told Maitreya (慈氏, Loving-kindness): 'This teaching is called the Yoga-caryā-vijñapti-śāstra (瑜伽了義之教, Teaching of Yoga and Definitive Meaning).' You should uphold this Yoga-caryā-vijñapti-śāstra. When this Yoga-caryā-vijñapti-śāstra was being taught, in the assembly there were six hundred thousand beings who generated the anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment mind). Three hundred thousand śrāvakas (聲聞, Hearers) were far from dust and defilement, and obtained the dharma-cakṣus (法眼淨, Dharma Eye) in all dharmas. One hundred and fifty thousand śrāvakas had all their outflows exhausted, and their minds were liberated. Seventy-five thousand bodhisattvas (菩薩, Enlightenment Being) obtained vast yoga-cāra (瑜伽作意, Yoga practice).'
Yogācārabhūmi-śāstra, Scroll 77 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 78
Spoken by Maitreya Bodhisattva (彌勒菩薩)
Translated under imperial decree by the Tripiṭaka Master Xuanzang (玄奘), seventh section of the Bodhisattva-bhūmi in the Saṃgrahavastu
Furthermore, based on the provisional establishment of the yāna (乘, vehicle), explain and elucidate the true Mahāyāna (大乘, Great Vehicle). Know that, as in the Saṃdhinirmocana Sūtra, Avalokiteśvara Bodhisattva (觀自在菩薩) said to the Buddha: 'World Honored One, as the Buddha has spoken of the ten bhūmis (地, grounds) of a bodhisattva, namely the Pramuditā-bhūmi (極喜地, Joyful Ground), the Vimalā-bhūmi (離垢地, Stainless Ground), the Prabhākarī-bhūmi (發光地, Luminous Ground), the Arciṣmatī-bhūmi (焰慧地, Radiant Ground), the Sudurjayā-bhūmi (極難勝地, Very Difficult to Conquer Ground), the Abhimukhī-bhūmi (現前地, Manifest Ground), the Dūraṅgamā-bhūmi (遠行地, Far-Reaching Ground), the Acalā-bhūmi (不動地, Immovable Ground), the Sādhumatī-bhūmi (善慧地, Good Wisdom Ground), and the Dharmameghā-bhūmi (法雲地, Cloud of Dharma Ground). It is also said that the Buddha-bhūmi is the eleventh. How many kinds of purity do these grounds have? By how many divisions are they encompassed?' The Buddha told Avalokiteśvara Bodhisattva: 'Good son, know that the grounds are encompassed by four kinds of purity and eleven divisions.' What are the four kinds of purity that can encompass the grounds? Namely, the purity of superior intention (adhyāśaya-viśuddhi, 增上意樂清淨) encompasses the first ground. The purity of superior morality (adhiśīla-viśuddhi, 增上戒清淨) encompasses the second ground. The purity of superior mind (adhicitta-viśuddhi, 增上心清淨) encompasses the third ground. The purity of superior wisdom (adhiprajñā-viśuddhi, 增上慧清淨) becomes increasingly superior and subtle in the later grounds, so know that it can encompass from the fourth ground up to the Buddha-bhūmi. Good son, know that these four kinds of purity universally encompass the grounds. What are the eleven divisions that can encompass the grounds? Namely, the bodhisattvas first, in the ground of understanding and practice (adhimukti-caryā-bhūmi, 勝解行地), rely on the ten practices of Dharma (daśa-dharma-caryā, 十法行) to cultivate understanding and forbearance (adhimukti-kṣānti, 勝解忍) extremely well, and therefore transcend that ground and enter the bodhisattva-niyāma (菩薩正性, Bodhisattva's Righteousness).
離生。彼諸菩薩由是因緣此分圓滿。而未能于微細毀犯誤現行中正知而住。由是因緣於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。彼諸菩薩由是因緣此分圓滿。而未能得世間圓滿等持等至及圓滿聞持陀羅尼。由是因緣於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。彼諸菩薩由是因緣此分圓滿。而未能令隨所獲得菩提分法多修習住心。未能捨諸等至愛及與法愛。由是因緣於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。彼諸菩薩由是因緣此分圓滿。而未能于諸諦道理如實觀察。又未能于生死涅槃棄捨一向背趣作意。又未能修方便所攝菩提分法。由是因緣於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。彼諸菩薩由是因緣此分圓滿。而未能于生死流轉如實觀察。又由於彼多生厭故。未能多住無相作意。由是因緣於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。彼諸菩薩由是因緣此分圓滿。而未能令無相作意無缺無間多修習住。由是因緣。於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。彼諸菩薩由是因緣此分圓滿。而未能于無相住中舍離功用。又未能得於相自在。由是因緣於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。彼諸菩薩由是因
【現代漢語翻譯】 現代漢語譯本 離生（遠離煩惱的境界）。那些菩薩因為這個因緣而使這一部分圓滿，但未能對細微的毀犯錯誤在顯現行為中保持正念。因為這個因緣，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。 那些菩薩因為這個因緣而使這一部分圓滿，但未能獲得世間圓滿的等持（Samadhi，禪定）等至（Samapatti，入定）以及圓滿的聞持陀羅尼（Dharani，總持）。因為這個因緣，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。 那些菩薩因為這個因緣而使這一部分圓滿，但未能使隨所獲得的菩提分法（Bodhipakshika-dharmas，菩提分法）多修習安住於心，未能捨棄對諸等至的愛以及對法的愛。因為這個因緣，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。 那些菩薩因為這個因緣而使這一部分圓滿，但未能對諸諦道理如實觀察，又未能對生死涅槃棄捨一向背趣的作意，又未能修習方便所攝的菩提分法。因為這個因緣，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。 那些菩薩因為這個因緣而使這一部分圓滿，但未能對生死流轉如實觀察，又由於對生死流轉多生厭離的緣故，未能多安住于無相作意。因為這個因緣，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。 那些菩薩因為這個因緣而使這一部分圓滿，但未能使無相作意無缺無間地多修習安住。因為這個因緣，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。 那些菩薩因為這個因緣而使這一部分圓滿，但未能在無相住中舍離功用，又未能獲得對於相的自在。因為這個因緣，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。 那些菩薩因為這個因
【English Translation】 English version Liberation from birth. Those Bodhisattvas, due to this cause and condition, have perfected this aspect, but are unable to maintain mindfulness regarding subtle transgressions and errors that manifest in their actions. Due to this cause and condition, they are still not perfect in this aspect. To perfect this aspect, diligent practice will enable them to attain it. Those Bodhisattvas, due to this cause and condition, have perfected this aspect, but have not attained worldly perfect Samadhi (禪定, concentration) and Samapatti (入定, attainment), nor perfect Dharani (總持, mnemonic device) of retention. Due to this cause and condition, they are still not perfect in this aspect. To perfect this aspect, diligent practice will enable them to attain it. Those Bodhisattvas, due to this cause and condition, have perfected this aspect, but have not been able to cultivate and abide in their minds with the Bodhipakshika-dharmas (菩提分法, factors conducive to enlightenment) they have attained, nor have they been able to relinquish their attachment to Samapatti and their love of the Dharma. Due to this cause and condition, they are still not perfect in this aspect. To perfect this aspect, diligent practice will enable them to attain it. Those Bodhisattvas, due to this cause and condition, have perfected this aspect, but have not been able to truly observe the principles of the Truths, nor have they been able to abandon the intention of turning away from Samsara (生死, cycle of rebirth) and Nirvana (涅槃, liberation) in one direction, nor have they been able to cultivate the Bodhipakshika-dharmas encompassed by skillful means. Due to this cause and condition, they are still not perfect in this aspect. To perfect this aspect, diligent practice will enable them to attain it. Those Bodhisattvas, due to this cause and condition, have perfected this aspect, but have not been able to truly observe the cycle of Samsara, and because of their aversion to it, they have not been able to abide in the intention of non-appearance. Due to this cause and condition, they are still not perfect in this aspect. To perfect this aspect, diligent practice will enable them to attain it. Those Bodhisattvas, due to this cause and condition, have perfected this aspect, but have not been able to cultivate and abide in the intention of non-appearance without deficiency or interruption. Due to this cause and condition, they are still not perfect in this aspect. To perfect this aspect, diligent practice will enable them to attain it. Those Bodhisattvas, due to this cause and condition, have perfected this aspect, but have not been able to relinquish effort in abiding in non-appearance, nor have they been able to attain mastery over appearances. Due to this cause and condition, they are still not perfect in this aspect. To perfect this aspect, diligent practice will enable them to attain it. Those Bodhisattvas, due to this cause and
緣此分圓滿。而未能于異名眾相訓詞差別一切品類宣說法中得大自在。由是因緣於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。彼諸菩薩由是因緣此分圓滿。而未能得圓滿法身現前證受。由是因緣於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。彼諸菩薩由是因緣此分圓滿。而未能得遍於一切所知境界無著無礙妙智妙見。由是因緣於此分中猶未圓滿。為令此分得圓滿故。精勤修習便能證得。由是因緣此分圓滿此分滿故。於一切分皆得圓滿。善男子。當知如是十一種分普攝諸地。
世尊。何緣最初名極喜地。乃至何緣說名佛地。善男子。成就大義得未曾得出世間心生大歡喜。是故最初名極喜地。遠離一切微細犯戒。是故第二名離垢地。由彼所得三摩地及聞持陀羅尼能為無量智光依止。是故第三名發光地。由彼所得菩提分法。燒諸煩惱智如火焰。是故第四名焰慧地。由即于彼菩提分法方便修習最極艱難方得自在。是故第五名極難勝地。現前觀察諸行流轉。又于無相多修作意方現在前。是故第六名現前地。能遠證入無缺無間無相作意。與清凈地共相鄰接。是故第七名遠行地。由於無相得無功用。于諸相中不為現行煩惱所動。是故第八名不動地。於一切種說法自在。獲得無量廣大智慧。是故第九
【現代漢語翻譯】 現代漢語譯本：因此，這一部分尚未圓滿。由於未能于異名眾相（不同的名稱和現象）、訓詞差別（教導和詞語的差異）、一切品類宣說法中（所有種類的說法）獲得大自在，因此，由於這個原因，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。那些菩薩由於這個原因，這一部分圓滿，但未能得到圓滿法身（究竟圓滿的法身）現前證受。由於這個原因，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。那些菩薩由於這個原因，這一部分圓滿，但未能得到遍於一切所知境界（對所有可知領域的）無著無礙妙智妙見（沒有執著和障礙的奇妙智慧和見解）。由於這個原因，在這一部分中仍然沒有圓滿。爲了使這一部分得到圓滿，精勤修習便能證得。由於這個原因，這一部分圓滿，這一部分圓滿的緣故，對於一切部分都得到圓滿。善男子，應當知道，像這樣十一種部分普遍涵蓋了各個菩薩地。
世尊，什麼緣故最初名為極喜地（Pramudita），乃至什麼緣故說名為佛地（Buddha-bhumi）？善男子，成就大義（成就偉大的意義），得到未曾得出世間心（從未獲得的超越世俗的心），生起大歡喜，因此最初名為極喜地。遠離一切微細犯戒（遠離一切細微的違犯戒律的行為），因此第二名離垢地（Vimala）。由於他所獲得的三摩地（Samadhi，禪定）及聞持陀羅尼（Dharani，總持），能為無量智光（無量智慧之光）所依止，因此第三名發光地（Prabhakari）。由於他所獲得的菩提分法（Bodhipaksika-dharma，菩提的組成部分），燒諸煩惱（燒燬各種煩惱），智慧如火焰，因此第四名焰慧地（Arcismati）。由於即于那些菩提分法，方便修習（巧妙地修行）最極艱難方得自在，因此第五名極難勝地（Sudurjaya）。現前觀察諸行流轉（直接觀察各種行為的流轉），又于無相（沒有現象）多修作意（專注），方才現在前，因此第六名現前地（Abhimukhi）。能遠證入無缺無間無相作意（能夠深入體驗沒有缺失、沒有間隔的無相專注），與清凈地（清凈的境界）共同相鄰接，因此第七名遠行地（Duramgama）。由於在無相中得到無功用（無需努力），于諸相中（在各種現象中）不為現行煩惱所動，因此第八名不動地（Acala）。於一切種說法自在（對於所有種類的說法都自在），獲得無量廣大智慧，因此第九
【English Translation】 English version: Therefore, this aspect is not yet complete. Because of the inability to attain great mastery in expounding the Dharma regarding different names and various phenomena, differences in teachings and words, and all categories, for this reason, this aspect is still not complete. To make this aspect complete, diligent practice will lead to its attainment. Those Bodhisattvas, for this reason, complete this aspect, but fail to attain the direct experience of the complete Dharmakaya (ultimate complete Dharmakaya). For this reason, this aspect is still not complete. To make this aspect complete, diligent practice will lead to its attainment. Those Bodhisattvas, for this reason, complete this aspect, but fail to attain unobstructed and unimpeded wonderful wisdom and insight that pervades all knowable realms. For this reason, this aspect is still not complete. To make this aspect complete, diligent practice will lead to its attainment. For this reason, this aspect is complete, and because this aspect is complete, all aspects are complete. Good man, you should know that these eleven aspects universally encompass all the Bodhisattva grounds.
World Honored One, what is the reason that the first ground is named Pramudita (Joyful Ground), and what is the reason that it is called Buddha-bhumi (Buddha Ground)? Good man, achieving great meaning, obtaining an unprecedented transcendental mind, and generating great joy, therefore, the first ground is named Pramudita. Being far from all subtle violations of precepts, therefore, the second ground is named Vimala (Immaculate Ground). Because the Samadhi (meditative concentration) and Dharani (retentive memory) obtained by him can be relied upon by immeasurable light of wisdom, therefore, the third ground is named Prabhakari (Luminous Ground). Because the Bodhipaksika-dharma (factors of enlightenment) obtained by him burn away all afflictions, and wisdom is like a flame, therefore, the fourth ground is named Arcismati (Radiant Wisdom Ground). Because of the convenient practice of those Bodhipaksika-dharma, it is most difficult to attain freedom, therefore, the fifth ground is named Sudurjaya (Very Difficult to Conquer Ground). Directly observing the flow of all actions, and cultivating much attention on the signless, it is now present, therefore, the sixth ground is named Abhimukhi (Manifest Ground). Being able to deeply realize the flawless, uninterrupted signless attention, and being adjacent to the pure ground, therefore, the seventh ground is named Duramgama (Far Reaching Ground). Because of obtaining effortless in the signless, and not being moved by the present afflictions in all phenomena, therefore, the eighth ground is named Acala (Immovable Ground). Being free in all kinds of Dharma teaching, and obtaining immeasurable vast wisdom, therefore, the ninth
名善慧地。粗重之身廣如虛空法身圓滿。譬如大云皆能遍覆。是故第十名法雲地。永斷最極微細煩惱及所知障無著無礙。於一切種所知境界現正等覺故。第十一說名佛地。
世尊。於此諸地有幾愚癡。有幾粗重。為所對治。善男子。此諸地中有二十二種愚癡。十一種粗重。為所對治。謂于初地有二愚癡。一者執著補特伽羅及法愚癡。二者惡趣雜染愚癡。及彼粗重為所對治。于第二地有二愚癡。一者微細誤犯愚癡。二者種種業趣愚癡。及彼粗重為所對治。于第三地有二愚癡。一者欲貪愚癡。二者圓滿聞持陀羅尼愚癡。及彼粗重為所對治。于第四地有二愚癡。一者等至愛愚癡。二者法愛愚癡。及彼粗重為所對治。于第五地有二愚癡。一者一向作意棄背生死愚癡。二者一向作意趣向涅槃愚癡。及彼粗重為所對治。于第六地有二愚癡。一者現前觀察諸行流轉愚癡。二者相多現行愚癡。及彼粗重為所對治。于第七地有二愚癡。一者微細相現行愚癡。二者一向無相作意方便愚癡。及彼粗重為所對治。于第八地有二愚癡。一者于無相作功用愚癡。二者于相自在愚癡。及彼粗重為所對治。于第九地有二愚癡。一者于無量說法。無量法句文字。後後慧辯陀羅尼自在愚癡。二者辯才自在愚癡。及彼粗重為所對治。于第十地有二愚癡。
【現代漢語翻譯】 現代漢語譯本： 第十地名為善慧地。菩薩的粗重之身廣大如虛空，法身圓滿。譬如大云，能夠普遍覆蓋一切。所以第十地名為法雲地。菩薩永遠斷除最極微細的煩惱以及所知障，達到無著無礙的境界。對於一切種類的所知境界，能夠顯現正等覺，所以第十一地被稱為佛地。
世尊，在這諸地中，有幾種愚癡？有幾種粗重？它們所要對治的是什麼？善男子，在這諸地中，有二十二種愚癡，十一種粗重，是它們所要對治的。在初地有二種愚癡，一是執著補特伽羅（pudgala，人或有情）及法（dharma，事物或法則）的愚癡，二是惡趣雜染的愚癡，以及這些愚癡所產生的粗重，是初地所要對治的。在第二地有二種愚癡，一是微細誤犯的愚癡，二是種種業趣的愚癡，以及這些愚癡所產生的粗重，是第二地所要對治的。在第三地有二種愚癡，一是欲貪的愚癡，二是圓滿聞持陀羅尼（dharani，總持，記憶力）的愚癡，以及這些愚癡所產生的粗重，是第三地所要對治的。在第四地有二種愚癡，一是等至愛（samadhi-rati，禪定之樂）的愚癡，二是法愛的愚癡，以及這些愚癡所產生的粗重，是第四地所要對治的。在第五地有二種愚癡，一是隻想著捨棄生死的愚癡，二是隻想著趣向涅槃（nirvana，寂滅）的愚癡，以及這些愚癡所產生的粗重，是第五地所要對治的。在第六地有二種愚癡，一是現前觀察諸行流轉的愚癡，二是相多現行的愚癡，以及這些愚癡所產生的粗重，是第六地所要對治的。在第七地有二種愚癡，一是微細相現行的愚癡，二是隻想著無相作意方便的愚癡，以及這些愚癡所產生的粗重，是第七地所要對治的。在第八地有二種愚癡，一是在無相中作功用的愚癡，二是在相上自在的愚癡，以及這些愚癡所產生的粗重，是第八地所要對治的。在第九地有二種愚癡，一是在無量說法、無量法句文字、後後慧辯陀羅尼自在的愚癡，二是辯才自在的愚癡，以及這些愚癡所產生的粗重，是第九地所要對治的。在第十地有二種愚癡。
【English Translation】 English version: The tenth ground is named 'Good Wisdom Ground' (善慧地, Shan Hui Di). The coarse and heavy body of the Bodhisattva is as vast as space, and the Dharmakaya (法身, Fa Shen, Dharma body) is complete and perfect. Like great clouds, it can cover everything universally. Therefore, the tenth ground is named 'Dharma Cloud Ground' (法雲地, Fa Yun Di). The Bodhisattva permanently cuts off the most subtle afflictions and the obstructions to knowledge (所知障, suo zhi zhang), achieving a state of non-attachment and non-obstruction. With regard to all kinds of knowable realms, the Bodhisattva manifests perfect and complete enlightenment. Therefore, the eleventh ground is called 'Buddha Ground' (佛地, Fo Di).
World Honored One, in these grounds, how many kinds of ignorance are there? How many kinds of coarseness are there? What are they meant to counteract? Good son, in these grounds, there are twenty-two kinds of ignorance and eleven kinds of coarseness, which are meant to be counteracted. In the first ground, there are two kinds of ignorance: first, the ignorance of attachment to the 'pudgala' (補特伽羅, person or sentient being) and 'dharma' (法, things or principles); second, the ignorance of defilement in the evil realms. The coarseness arising from these ignorances is what the first ground is meant to counteract. In the second ground, there are two kinds of ignorance: first, the ignorance of subtle transgressions; second, the ignorance of various karmic paths. The coarseness arising from these ignorances is what the second ground is meant to counteract. In the third ground, there are two kinds of ignorance: first, the ignorance of desire and greed; second, the ignorance of perfect retention of 'dharani' (陀羅尼, total retention, memory). The coarseness arising from these ignorances is what the third ground is meant to counteract. In the fourth ground, there are two kinds of ignorance: first, the ignorance of love for 'samadhi' (等至, meditative absorption); second, the ignorance of love for the Dharma. The coarseness arising from these ignorances is what the fourth ground is meant to counteract. In the fifth ground, there are two kinds of ignorance: first, the ignorance of exclusively intending to abandon birth and death; second, the ignorance of exclusively intending to approach 'nirvana' (涅槃, cessation). The coarseness arising from these ignorances is what the fifth ground is meant to counteract. In the sixth ground, there are two kinds of ignorance: first, the ignorance of directly observing the flow of all phenomena; second, the ignorance of the frequent manifestation of characteristics. The coarseness arising from these ignorances is what the sixth ground is meant to counteract. In the seventh ground, there are two kinds of ignorance: first, the ignorance of the subtle manifestation of characteristics; second, the ignorance of exclusively intending to use the means of non-characteristic attention. The coarseness arising from these ignorances is what the seventh ground is meant to counteract. In the eighth ground, there are two kinds of ignorance: first, the ignorance of exerting effort in non-characteristic states; second, the ignorance of being at ease with characteristics. The coarseness arising from these ignorances is what the eighth ground is meant to counteract. In the ninth ground, there are two kinds of ignorance: first, the ignorance of being at ease with limitless teachings, limitless phrases and words of the Dharma, and the subsequent wisdom and eloquence of 'dharani'; second, the ignorance of being at ease with eloquence. The coarseness arising from these ignorances is what the ninth ground is meant to counteract. In the tenth ground, there are two kinds of ignorance.
一者大神通愚癡。二者悟入微細秘密愚癡。及彼粗重為所對治。于如來地有二愚癡。一者於一切所知境界極微細著愚癡。二者極微細礙愚癡。及彼粗重為所對治。善男子。由此二十二種愚癡。及十一種粗重故。安立諸地。而得阿耨多羅三藐三菩提。離彼繫縛。
世尊。阿耨多羅三藐三菩提甚奇希有。乃至成就大利大果。令諸菩薩能破如是大愚癡羅網。能越如是大粗重稠林。現前證得阿耨多羅三藐三菩提。
世尊。如是諸地幾種殊勝之所安立。善男子。略有八種。一者增上意樂清凈。二者心清凈。三者悲清凈。四者到彼岸清凈。五者見佛供養承事清凈。六者成熟有情清凈。七者生清凈。八者威德清凈。善男子。于初地中所有增上意樂清凈乃至威德清凈。後後諸地乃至佛地所有增上意樂清凈乃至威德清凈。當知彼諸清凈展轉增勝。唯于佛地除生清凈。又初地中所有功德。于上諸地平等皆有。當知自地功德殊勝。一切菩薩十地功德皆是有上。佛地功德當知無上。
世尊。何因緣故說菩薩生於諸有生最為殊勝。善男子。四因緣故。一者極凈善根所集起故。二者故意思擇力所取故。三者悲愍濟度諸眾生故。四者自能無染除他染故。
世尊。何因緣故說諸菩薩行廣大愿妙愿勝愿。善男子。四因緣故。謂諸
【現代漢語翻譯】 現代漢語譯本： 第一種是對於大神通的愚癡。第二種是對於領悟微細秘密的愚癡，以及與這些愚癡相對治的粗重煩惱。在如來地（Tathāgata-bhūmi，佛的境界）有兩種愚癡：第一種是對於一切所知境界極其微細的執著所產生的愚癡。第二種是極其微細的障礙所產生的愚癡，以及與這些愚癡相對治的粗重煩惱。善男子，由於這二十二種愚癡和十一種粗重煩惱的緣故，才安立了各個菩薩的階位（地，bhūmi），從而證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），脫離這些繫縛。
世尊，阿耨多羅三藐三菩提真是稀有難得，乃至能夠成就大利益和大果報，使諸位菩薩能夠破除這樣巨大的愚癡羅網，能夠超越這樣巨大的粗重煩惱稠林，從而現前證得阿耨多羅三藐三菩提。
世尊，這些菩薩的階位（地，bhūmi）是由哪幾種殊勝的功德所安立的呢？善男子，概括來說有八種：第一是增上意樂清凈（adhimukti-viśuddhi，強烈的願望和意樂的清凈）。第二是心清凈（citta-viśuddhi，心的清凈）。第三是悲清凈（karuṇā-viśuddhi，慈悲的清凈）。第四是到彼岸清凈（pāra-gamana-viśuddhi，到達解脫的清凈）。第五是見佛供養承事清凈（darśana-pūjana-upasthāna-viśuddhi，見到佛、供養佛和侍奉佛的清凈）。第六是成熟有情清凈（sattva-paripācana-viśuddhi，使眾產生熟的清凈）。第七是生清凈（jāti-viśuddhi，出生的清凈）。第八是威德清凈（prabhāva-viśuddhi，威德的清凈）。善男子，在初地（prathamā bhūmi，菩薩道的第一個階段）中所具有的增上意樂清凈乃至威德清凈，與後後諸地乃至佛地（Buddha-bhūmi，佛的境界）所具有的增上意樂清凈乃至威德清凈相比，應當知道這些清凈是逐漸增勝的。只有在佛地才沒有生清凈。而且初地中所具有的功德，在上層各個階位（地，bhūmi）中都平等地具有。應當知道各個階位（地，bhūmi）的功德是殊勝的。一切菩薩十地（daśa-bhūmi，菩薩道的十個階段）的功德都是有上的，佛地的功德應當知道是無上的。
世尊，因為什麼因緣的緣故說菩薩出生在各種有情眾生的出生中最為殊勝呢？善男子，因為四種因緣的緣故：第一是因為極其清凈的善根所聚集而生起。第二是因為有意識地選擇力量所攝取。第三是因為悲憫救濟各種眾生。第四是因為自己能夠沒有染污，並且能夠去除他人的染污。
世尊，因為什麼因緣的緣故說諸位菩薩修行廣大愿、妙愿、勝愿呢？善男子，因為四種因緣的緣故，所謂的諸位
【English Translation】 English version: The first is ignorance regarding great supernormal powers. The second is ignorance regarding the subtle and secret insights, as well as the coarse and heavy afflictions that are their counteragents. In the Tathāgata-bhūmi (Buddha-realm), there are two types of ignorance: the first is ignorance arising from extremely subtle attachment to all knowable realms. The second is ignorance arising from extremely subtle hindrances, as well as the coarse and heavy afflictions that are their counteragents. Good son, it is due to these twenty-two types of ignorance and eleven types of coarse and heavy afflictions that the various bhūmis (stages) are established, thereby attaining anuttarā-samyak-saṃbodhi (unsurpassed, perfect and complete enlightenment), and liberation from these bonds.
World-Honored One, anuttarā-samyak-saṃbodhi is truly rare and wonderful, even to the point of accomplishing great benefit and great fruit, enabling all Bodhisattvas to break through such a vast net of ignorance, to transcend such a great thicket of coarse and heavy afflictions, and to directly realize anuttarā-samyak-saṃbodhi.
World-Honored One, by what kinds of superior qualities are these bhūmis (stages) established? Good son, in brief, there are eight kinds: first, purity of adhimukti (strong aspiration); second, purity of citta (mind); third, purity of karuṇā (compassion); fourth, purity of pāra-gamana (reaching the other shore); fifth, purity of darśana-pūjana-upasthāna (seeing, venerating, and attending to the Buddhas); sixth, purity of sattva-paripācana (maturing sentient beings); seventh, purity of jāti (birth); and eighth, purity of prabhāva (power and influence). Good son, regarding the purity of adhimukti up to the purity of prabhāva in the first bhūmi (prathamā bhūmi, the first stage of the Bodhisattva path), and the purity of adhimukti up to the purity of prabhāva in the subsequent bhūmis up to the Buddha-bhūmi (Buddha-realm), know that these purities progressively increase and excel. Only in the Buddha-bhūmi is there no purity of birth. Moreover, all the merits in the first bhūmi are equally present in the higher bhūmis. Know that the merits of each bhūmi are superior. All the merits of the ten bhūmis (daśa-bhūmi, the ten stages of the Bodhisattva path) of all Bodhisattvas are surpassable, but the merits of the Buddha-bhūmi should be known as unsurpassed.
World-Honored One, for what reason is it said that the birth of Bodhisattvas is the most excellent among the births of all sentient beings? Good son, it is due to four reasons: first, because it arises from the accumulation of extremely pure roots of virtue; second, because it is taken up by the power of intentional choice; third, because of compassionately saving and delivering all sentient beings; and fourth, because they themselves are able to be without defilement and are able to remove the defilements of others.
World-Honored One, for what reason is it said that all Bodhisattvas practice vast vows, wonderful vows, and supreme vows? Good son, it is due to four reasons, namely, all
菩薩能善了知涅槃樂住。堪能速證。而復棄捨速證樂住。無緣無待發大願心。為欲利益諸有情故。處多種種長時大苦。是故我說彼諸菩薩行廣大愿妙愿勝愿。
世尊。是諸菩薩凡有幾種所應學事。善男子。菩薩學事略有六種。所謂佈施持戒。忍辱精進。靜慮慧到彼岸。
世尊。如是六種所應學事。幾是增上戒學所攝。幾是增上心學所攝。幾是增上慧學所攝。善男子。當知初三但是增上戒學所攝。靜慮一種但是增上心學所攝。慧是增上慧學所攝。我說精進遍於一切。
世尊。如是六種所應學事。幾是福德資糧所攝。幾是智慧資糧所攝。善男子。若增上戒學所攝者。是名福德資糧所攝。若增上慧學所攝者。是名智慧資糧所攝。我說精進靜慮二種遍於一切。
世尊。於此六種所學事中。菩薩云何應當修學。善男子。由五種相應當修學。一者最初于菩薩藏波羅蜜多相應微妙正法教中。猛利信解。二者次於十種法行以聞思修所成妙智。精進修行。三者隨護菩提之心。四者親近真善知識。五者無間勤修善品。
世尊。何因緣故施設如是所應學事。但有六數。善男子。二因緣故。一者饒益諸有情故。二者對治諸煩惱故。當知前三饒益有情。后三對治一切煩惱。前三饒益諸有情者。謂諸菩薩由佈施故。
【現代漢語翻譯】 現代漢語譯本：菩薩能夠很好地了知涅槃（Nirvana，解脫）的安樂境界，有能力迅速證得。然而，他們卻捨棄了迅速證得安樂境界的機會，無所求、無所待地發起廣大的願心，爲了利益一切有情眾生，甘願處於種種長久的巨大苦難之中。因此，我說這些菩薩所發的愿是廣大、微妙、殊勝的愿。
世尊，這些菩薩總共有幾種應該學習的事項？善男子，菩薩應該學習的事項大致有六種，即佈施（Dāna，給予）、持戒（Śīla，遵守戒律）、忍辱（Kṣānti，忍耐）、精進（Vīrya，努力）、靜慮（Dhyāna，禪定）和慧到彼岸（Prajñā-pāramitā，智慧的圓滿）。
世尊，這六種應該學習的事項中，哪些屬於增上戒學（Adhiśīla-śikṣā，更高的戒律訓練）所攝？哪些屬於增上心學（Adhicitta-śikṣā，更高的心性訓練）所攝？哪些屬於增上慧學（Adhiprajñā-śikṣā，更高的智慧訓練）所攝？善男子，應當知道，前三種（佈施、持戒、忍辱）屬於增上戒學所攝，靜慮一種屬於增上心學所攝，慧屬於增上慧學所攝。我說精進遍及一切。
世尊，這六種應該學習的事項中，哪些屬於福德資糧（Puṇya-saṃbhāra，積累功德的資源）所攝？哪些屬於智慧資糧（Jñāna-saṃbhāra，積累智慧的資源）所攝？善男子，如果屬於增上戒學所攝的，就稱為福德資糧所攝；如果屬於增上慧學所攝的，就稱為智慧資糧所攝。我說精進和靜慮兩種遍及一切。
世尊，在這六種所學事項中，菩薩應當如何修學？善男子，應當通過五種相應來修學。第一，最初對於菩薩藏（Bodhisattva-piṭaka，菩薩的教義）波羅蜜多（Pāramitā，到達彼岸）相應的微妙正法教義，產生強烈的信解。第二，其次對於十種法行，以聞、思、修所成就的妙智，精進修行。第三，隨護菩提之心（Bodhicitta，覺悟之心）。第四，親近真正的善知識（Kalyāṇa-mitra，良師益友）。第五，不間斷地勤修善品。
世尊，因為什麼因緣而施設這六種應該學習的事項，只有六種？善男子，因為兩種因緣。第一，爲了饒益一切有情眾生。第二，爲了對治一切煩惱。應當知道，前三種（佈施、持戒、忍辱）饒益有情，后三種（精進、靜慮、慧）對治一切煩惱。前三種饒益一切有情眾生，是指諸位菩薩因為佈施的緣故。
【English Translation】 English version: Bodhisattvas are able to fully understand the blissful state of Nirvana (Nirvana, liberation), and are capable of quickly attaining it. However, they renounce the opportunity to swiftly attain this blissful state, and without any conditions or expectations, they generate a great aspiration, wishing to benefit all sentient beings. For this reason, they willingly endure various kinds of prolonged and immense suffering. Therefore, I say that the vows made by these Bodhisattvas are vast, sublime, and supreme.
World Honored One, how many kinds of things in general should these Bodhisattvas learn? Good man, there are roughly six kinds of things that Bodhisattvas should learn, namely, giving (Dāna, generosity), moral discipline (Śīla, ethical conduct), patience (Kṣānti, forbearance), diligence (Vīrya, effort), meditative concentration (Dhyāna, meditation), and wisdom that reaches the other shore (Prajñā-pāramitā, perfection of wisdom).
World Honored One, among these six kinds of things to be learned, which are included in higher training in moral discipline (Adhiśīla-śikṣā, superior training in ethics), which are included in higher training in mind (Adhicitta-śikṣā, superior training in concentration), and which are included in higher training in wisdom (Adhiprajñā-śikṣā, superior training in wisdom)? Good man, you should know that the first three (giving, moral discipline, patience) are included in higher training in moral discipline, meditative concentration alone is included in higher training in mind, and wisdom is included in higher training in wisdom. I say that diligence pervades everything.
World Honored One, among these six kinds of things to be learned, which are included in the accumulation of merit (Puṇya-saṃbhāra, resources for accumulating merit), and which are included in the accumulation of wisdom (Jñāna-saṃbhāra, resources for accumulating wisdom)? Good man, if it is included in higher training in moral discipline, it is called included in the accumulation of merit; if it is included in higher training in wisdom, it is called included in the accumulation of wisdom. I say that diligence and meditative concentration both pervade everything.
World Honored One, among these six kinds of things to be learned, how should Bodhisattvas practice them? Good man, they should practice them through five kinds of correspondence. First, initially, with regard to the subtle and correct teachings that correspond to the Bodhisattva-piṭaka (Bodhisattva-piṭaka, the teachings of Bodhisattvas) and the Pāramitā (Pāramitā, perfections), generate strong faith and understanding. Second, subsequently, with regard to the ten kinds of Dharma practices, diligently practice with the wonderful wisdom attained through hearing, thinking, and meditating. Third, protect the mind of enlightenment (Bodhicitta, the mind of awakening). Fourth, be close to true spiritual friends (Kalyāṇa-mitra, virtuous friends). Fifth, diligently cultivate virtuous qualities without interruption.
World Honored One, for what reason are these six kinds of things to be learned established, and only six? Good man, for two reasons. First, to benefit all sentient beings. Second, to counteract all afflictions. You should know that the first three (giving, moral discipline, patience) benefit sentient beings, and the last three (diligence, meditative concentration, wisdom) counteract all afflictions. The first three benefit all sentient beings, referring to the fact that Bodhisattvas, because of giving.
攝受資具饒益有情。由持戒故。不行損害逼迫惱亂饒益有情。由忍辱故。于彼損害逼迫惱亂。堪能忍受饒益有情。后三對治諸煩惱者。謂諸菩薩由精進故。雖未永伏一切煩惱亦未永害一切隨眠。而能勇猛修諸善品。彼諸煩惱不能傾動善品加行。由靜慮故。永伏煩惱。由般若故。永害隨眠。
世尊。何因緣故施設所餘波羅蜜多但有四數。善男子。與前六種波羅蜜多為助伴故。謂諸菩薩於前三種波羅蜜多所攝有情。以諸攝事方便善巧。而攝受之安置善品。是故我說方便善巧波羅蜜多與前三種而為助伴。若諸菩薩于現法中煩惱多故。于修無間無有堪能。羸劣意樂故地獄勝解故。于內心住。無有堪能。于菩薩藏不能聞緣善修習故。所有靜慮不能引發出世間慧。彼便攝受少分狹劣福德資糧。為未來世煩惱輕微。心生正愿。如是名愿波羅蜜多。由此愿故。煩惱微薄能修精進。是故我說愿波羅蜜多與精進波羅蜜多而為助伴。若諸菩薩親近善士。聽聞正法。如理作意。為因緣故。轉劣意樂成勝意樂。亦能獲得上界勝解。如是名力波羅蜜多。由此力故於內心住有所堪能。是故我說力波羅蜜多與靜慮波羅蜜多而為助伴。若諸菩薩于菩薩藏。已能聞緣善修習故能發靜慮。如是名智波羅蜜多。由此智故。堪能引發出世間慧。是故我說智波
【現代漢語翻譯】 現代漢語譯本 攝受資具饒益有情：由於持戒的緣故，不會做出損害、逼迫、惱亂有情的事情，從而饒益有情。由於忍辱的緣故，對於他人所作的損害、逼迫、惱亂，能夠忍受，從而饒益有情。 后三對治諸煩惱者：菩薩由於精進的緣故，即使沒有永遠降伏一切煩惱，也沒有永遠斷除一切隨眠（煩惱的種子），但能勇猛地修習各種善行。這些煩惱不能動搖菩薩在善行上的努力。由於靜慮（禪定）的緣故，永遠降伏煩惱。由於般若（智慧）的緣故，永遠斷除隨眠。 世尊，是什麼因緣導致施設其餘的波羅蜜多（paramita，到彼岸），只有四種？善男子，是爲了輔助前六種波羅蜜多。菩薩對於前三種波羅蜜多（佈施、持戒、忍辱）所攝受的有情，以各種攝事（四攝法）的方便善巧，來攝受他們，並將他們安置在善行之中。因此我說方便善巧波羅蜜多是輔助前三種波羅蜜多的。 如果菩薩在現世中煩惱很多，沒有能力立即修行，或者由於意樂（動機）羸弱，或者由於對地獄的執著，對於安住內心沒有能力，對於菩薩藏（菩薩的教法）不能聽聞和善於修習，因此所有的靜慮不能引發超世間的智慧。他們便攝取少分狹隘的福德資糧，爲了未來世煩惱輕微，心中生起正確的願望。這叫做愿波羅蜜多。由於這個願力的緣故，煩惱變得微薄，能夠修習精進。因此我說愿波羅蜜多是輔助精進波羅蜜多的。 如果菩薩親近善知識，聽聞正確的佛法，如理作意（如理思維），以此為因緣，將低劣的意樂轉變成殊勝的意樂，也能獲得對上界的勝解。這叫做力波羅蜜多。由於這個力量的緣故，對於安住內心有所堪能。因此我說力波羅蜜多是輔助靜慮波羅蜜多的。 如果菩薩對於菩薩藏已經能夠聽聞和善於修習，因此能夠發起靜慮。這叫做智波羅蜜多。由於這個智慧的緣故，能夠引發超世間的智慧。因此我說智波
【English Translation】 English version Benefiting sentient beings by providing them with the requisites for life: Because of upholding precepts (śīla), one does not harm, oppress, or disturb sentient beings, thereby benefiting them. Because of patience (kṣānti), one can endure the harm, oppression, and disturbance inflicted by others, thereby benefiting sentient beings. The latter three counteract defilements: Because Bodhisattvas exert diligence (vīrya), even though they have not permanently subdued all defilements nor permanently eradicated all latent tendencies (anuśaya), they can courageously cultivate all virtuous qualities. These defilements cannot shake the Bodhisattvas' efforts in virtuous practices. Because of meditative stabilization (dhyāna), they permanently subdue defilements. Because of wisdom (prajñā), they permanently eradicate latent tendencies. World Honored One, what is the reason for establishing the remaining perfections (pāramitā), having only four in number? Good son, it is to assist the previous six perfections. Bodhisattvas, with skillful means of the four means of gathering (saṃgrahavastu) for sentient beings included in the previous three perfections (generosity, morality, patience), gather them and place them in virtuous qualities. Therefore, I say that skillful means perfection assists the previous three. If Bodhisattvas have many defilements in this present life, they are not capable of immediate practice, or because of weak intention (āśaya), or because of attachment to the lower realms, they are not capable of abiding in the mind, and because they cannot hear and cultivate the Bodhisattva's teachings (Bodhisattva-piṭaka) well, all meditative stabilizations cannot generate transcendental wisdom. They then gather a small and narrow accumulation of merit, wishing for lighter defilements in future lives, and generate correct aspirations in their minds. This is called aspiration perfection (praṇidhāna-pāramitā). Because of this aspiration, defilements become thin, and they can cultivate diligence. Therefore, I say that aspiration perfection assists diligence perfection. If Bodhisattvas associate with virtuous friends, hear the correct Dharma, and apply proper attention (yoniso manasikāra), as a cause, they transform inferior intentions into superior intentions, and can also attain superior understanding of the higher realms. This is called power perfection (bala-pāramitā). Because of this power, they are capable of abiding in the mind. Therefore, I say that power perfection assists meditative stabilization perfection. If Bodhisattvas have already been able to hear and cultivate the Bodhisattva's teachings well, they can generate meditative stabilization. This is called wisdom perfection (jñāna-pāramitā). Because of this wisdom, they are capable of generating transcendental wisdom. Therefore, I say that wisdom per
羅蜜多與慧波羅蜜多而為助伴。
世尊。何因緣故宣說六種波羅蜜多如是次第。善男子。能為後後引發依故。謂諸菩薩若於身財無所顧吝。便能受持清凈禁戒。為護禁戒便修忍辱。修忍辱已能發精進。發精進已能辦靜慮。具靜慮已便能獲得出世間慧。是故我說波羅蜜多如是次第。
世尊。如是六種波羅蜜多各有幾種品類差別。善男子。各有三種。施三種者。一者法施。二者財施。三者無畏施。戒三種者。一者轉舍不善戒。二者轉生善戒。三者轉生饒益有情戒。忍三種者。一者耐怨害忍。二者安受苦忍。三者諦察法忍。精進三種者。一者被甲精進。二者轉生善法加行精進。三者饒益有情加行精進。靜慮三者。一者無分別寂靜極寂靜無罪故對治煩惱眾苦樂住靜慮。二者引發功德靜慮。三者引發饒益有情靜慮。慧三種者。一者緣世俗諦慧。二者緣勝義諦慧。三者緣饒益有情慧。
世尊。何因緣故。波羅蜜多說名波羅蜜多。善男子。五因緣故。一者無染著故。二者無顧戀故。三者無罪過故。四者無分別故。五者正迴向故。無染著者。謂不染著波羅蜜多諸相違事。無顧戀者。謂於一切波羅蜜多諸果異熟及報恩中心無繫縛。無罪過者。謂于如是波羅蜜多。無間雜染法。離非方便行。無分別者。謂于如是波羅蜜多
【現代漢語翻譯】 現代漢語譯本： 以般若波羅蜜多（Prajna-paramita，智慧到彼岸）和方便波羅蜜多（Upaya-paramita，善巧方便到彼岸）作為助伴。
世尊（Bhagavan，佛）！是何因緣，宣說六種波羅蜜多（Paramita，到彼岸）如此次第？善男子！爲了能引發後後的功德。菩薩如果對於身命和財物沒有顧惜吝嗇，便能受持清凈的禁戒。爲了守護禁戒便修習忍辱。修習忍辱之後能發起精進。發起精進之後能成就靜慮（Dhyana，禪定）。具備靜慮之後便能獲得出世間的智慧。因此我說波羅蜜多是這樣的次第。
世尊！這六種波羅蜜多各有幾種品類差別？善男子！各有三種。佈施有三種：一是法施（Dharma-dana，佛法佈施），二是財施（Artha-dana，財物佈施），三是無畏施（Abhaya-dana，使眾生遠離恐懼的佈施）。戒律有三種：一是斷除不善的戒律，二是生起善法的戒律，三是生起饒益有情的戒律。忍辱有三種：一是忍耐怨敵的傷害，二是安然接受苦難，三是如實觀察諸法的忍辱。精進有三種：一是披甲精進（如同戰士披甲上陣般的精進），二是生起善法並不斷努力的精進，三是饒益有情的精進。靜慮有三種：一是無分別的寂靜、極其寂靜且無罪過的，能對治煩惱和眾苦，安樂而住的靜慮；二是引發功德的靜慮，三是引發饒益有情的靜慮。智慧有三種：一是緣於世俗諦（Samvriti-satya，世俗真理）的智慧，二是緣于勝義諦（Paramartha-satya，勝義真理）的智慧，三是緣于饒益有情的智慧。
世尊！是何因緣，波羅蜜多被稱為波羅蜜多？善男子！因為五個因緣。一是沒有染著，二是沒有顧戀，三是沒有罪過，四是沒有分別，五是正確的迴向。沒有染著，是指不染著波羅蜜多諸相違背的事物。沒有顧戀，是指對於一切波羅蜜多的果報、異熟果以及報恩的中心沒有繫縛。沒有罪過，是指對於這樣的波羅蜜多，沒有夾雜染污的法，遠離非正當的修行。沒有分別，是指對於這樣的波羅蜜多
【English Translation】 English version: With Prajna-paramita (Perfection of Wisdom) and Upaya-paramita (Perfection of Skillful Means) as companions.
Bhagavan (World-Honored One)! For what reason are the six Paramitas (Perfections) taught in this order? Good son! It is because each one can give rise to the one that follows. If Bodhisattvas (Enlightenment Beings) are not attached to their body and possessions, they can uphold pure precepts. To protect these precepts, they cultivate patience. Having cultivated patience, they can generate diligence. Having generated diligence, they can accomplish Dhyana (meditative concentration). Having Dhyana, they can attain transcendental wisdom. Therefore, I say the Paramitas are in this order.
Bhagavan! What are the different kinds of distinctions for these six Paramitas? Good son! Each has three kinds. Giving has three kinds: first, Dharma-dana (giving of the Dharma); second, Artha-dana (giving of material things); third, Abhaya-dana (giving of fearlessness). Precepts have three kinds: first, precepts that abandon unwholesome actions; second, precepts that generate wholesome actions; third, precepts that generate benefit for sentient beings. Patience has three kinds: first, patience in enduring harm from enemies; second, patience in accepting suffering; third, patience in discerning the Dharma. Diligence has three kinds: first, armored diligence (like a warrior going into battle); second, diligence in generating wholesome dharmas and continuously striving; third, diligence in benefiting sentient beings. Dhyana has three kinds: first, Dhyana that is without discrimination, tranquil, extremely tranquil, and without fault, which counteracts afflictions and suffering, and dwells in happiness; second, Dhyana that generates merit; third, Dhyana that generates benefit for sentient beings. Wisdom has three kinds: first, wisdom that is based on Samvriti-satya (conventional truth); second, wisdom that is based on Paramartha-satya (ultimate truth); third, wisdom that is based on benefiting sentient beings.
Bhagavan! For what reason is Paramita called Paramita? Good son! Because of five reasons. First, because of non-attachment; second, because of non-clinging; third, because of being without fault; fourth, because of non-discrimination; fifth, because of proper dedication. Non-attachment means not being attached to things that are contrary to the Paramitas. Non-clinging means not being bound in mind to the fruits, results, and gratitude of all the Paramitas. Being without fault means that in such Paramitas, there is no intermingling of defiled dharmas, and one is free from non-expedient practices. Non-discrimination means that in such Paramitas
。不如言詞執著自相。正迴向者。謂以如是所作所集波羅蜜多。回求無上大菩提果。
世尊。何等名為波羅蜜多諸相違事。善男子。當知此事略有六種。一者于喜樂欲財富自在諸欲樂中。深見功德及與勝利。二者于隨所樂縱身語意而現行中。深見功德及與勝利。三者於他輕蔑不堪忍中。深見功德及與勝利。四者于不勤修著欲樂中。深見功德及與勝利。五者于處憒鬧世雜亂行。深見功德及與勝利。六者于見聞覺知言說戲論。深見功德及與勝利。
世尊。如是一切波羅蜜多何果異熟。善男子。當知此亦略有六種。一者得大財富。二者往生善趣。三者無怨無壞多諸喜樂。四者為眾生主。五者身無惱害。六者有大宗葉。
世尊。何等名為波羅蜜多間雜染法。善男子。當知略由四種加行。一者無悲加行故。二者不如理加行故。三者不常加行故。四者不殷重加行故。不如理加行者。謂修行餘波羅蜜多時。于餘波羅蜜多。遠離失壞。
世尊。何等名為非方便行。善男子。若諸菩薩以波羅蜜多饒益眾生時。但攝財物饒益眾生。便為喜足而不令其出不善處安置善處。如是名為非方便行。何以故。善男子。非於眾生唯作此事名實饒益。譬如糞穢若多若少終無有能令成香潔。如是眾生由行苦故。其性是苦。無有方便
【現代漢語翻譯】 現代漢語譯本：不如執著于言辭的表面意思。真正的迴向，是指將所做所積累的波羅蜜多（Paramita，意為「到彼岸」，指菩薩的六種修行）功德，迴向于追求無上正等正覺的菩提果（Bodhi，意為「覺悟」）。
世尊（釋迦牟尼佛的尊稱），什麼是與波羅蜜多相違背的事情呢？善男子，你應該知道這類事情大概有六種：第一，對於喜樂、慾望、財富、自在等各種欲樂，深深地認為其中有功德和利益。第二，對於隨心所欲地放縱身語意行為，深深地認為其中有功德和利益。第三，對於他人輕視自己而無法忍受，深深地認為其中有功德和利益。第四，對於不勤奮修行而貪著于欲樂，深深地認為其中有功德和利益。第五，對於身處喧鬧、世俗雜亂的環境中，深深地認為其中有功德和利益。第六，對於見聞覺知、言語戲論，深深地認為其中有功德和利益。
世尊，所有這些波羅蜜多會帶來什麼樣的果報呢？善男子，你應該知道這大概也有六種：第一，獲得巨大的財富。第二，往生到善道。第三，沒有怨恨和損害，擁有許多喜樂。第四，成為眾生的領導者。第五，身體沒有惱害。第六，擁有顯赫的家族。
世尊，什麼是與波羅蜜多相混雜的染污法呢？善男子，你應該知道這主要由四種行為導致：第一，因為沒有慈悲心的行為。第二，因為不如理作意的行為。第三，因為不持續修行的行為。第四，因為不慇勤精進的行為。不如理作意是指，在修行某種波羅蜜多時，對於其他的波羅蜜多，遠離和破壞。
世尊，什麼是不善巧方便的行為呢？善男子，如果菩薩以波羅蜜多饒益眾生時，只是攝取財物來饒益眾生，就感到滿足，而不引導他們脫離不善之處，安置在善良之處。這就被稱為不善巧方便的行為。為什麼呢？善男子，僅僅為眾生做這些事，不能算是真正的饒益。譬如糞便，無論多少，終究不能使其變得香潔。同樣，眾生由於業行而受苦，其本性是苦，沒有方便（Upaya，意為「善巧方便」）是無法解脫的。
【English Translation】 English version: It is not as good as being attached to the literal meaning of words. True dedication (Parinamana) means dedicating the merits of the Paramitas (perfections) accumulated through one's actions to the pursuit of the unsurpassed, complete, and perfect enlightenment of Bodhi (awakening).
World Honored One (a title for Shakyamuni Buddha), what are the things that contradict the Paramitas? Good son, you should know that there are roughly six kinds of these things: First, deeply seeing merit and benefit in the various pleasures of joy, desire, wealth, and freedom. Second, deeply seeing merit and benefit in indulging in actions of body, speech, and mind according to one's desires. Third, deeply seeing merit and benefit in being unable to tolerate others' contempt. Fourth, deeply seeing merit and benefit in not diligently cultivating and being attached to sensual pleasures. Fifth, deeply seeing merit and benefit in being in noisy and chaotic worldly environments. Sixth, deeply seeing merit and benefit in seeing, hearing, perceiving, knowing, speaking, and engaging in frivolous talk.
World Honored One, what are the resultant retributions of all these Paramitas? Good son, you should know that there are also roughly six kinds: First, obtaining great wealth. Second, being reborn in good realms. Third, having no resentment or harm, and having many joys and pleasures. Fourth, becoming a leader of beings. Fifth, having no harm to the body. Sixth, having a prominent lineage.
World Honored One, what are the defiled dharmas (phenomena) that are mixed with the Paramitas? Good son, you should know that this is mainly caused by four kinds of actions: First, because of actions without compassion. Second, because of actions of non-skillful means. Third, because of actions of non-constant practice. Fourth, because of actions of non-diligent effort. Non-skillful means refers to, when practicing a certain Paramita, being distant from and destroying the other Paramitas.
World Honored One, what are the actions of non-skillful means (Upaya)? Good son, if Bodhisattvas, when benefiting beings with the Paramitas, are content with only taking wealth to benefit beings, and do not guide them to leave unwholesome places and settle in wholesome places, this is called actions of non-skillful means. Why? Good son, merely doing these things for beings cannot be considered true benefit. For example, manure, no matter how much, can never be made fragrant and clean. Similarly, beings suffer due to their karmic actions, and their nature is suffering; without skillful means, they cannot be liberated.
但以財物暫相饒益可令成樂。唯有安處妙善法中。方可得名第一饒益。
世尊。如是一切波羅蜜多。有幾清凈。善男子。我終不說波羅蜜多除上五相有餘清凈。然我即依如是諸事。總別當說波羅蜜多清凈之相。總說一切波羅蜜多清凈相者。當知七種。何等為七。一者菩薩於此諸法不求他知。二者於此諸法見已不生執著。三者即于如是諸法不生疑惑。謂為能得大菩提不。四者終不自讚毀他有所輕蔑。五者終不憍傲放逸。六者終不少有所得便生喜足。七者終不由此諸法於他發起嫉妒慳吝。別說一切波羅蜜多清凈相者。亦有七種。何等為七。謂諸菩薩如我所說七種佈施清凈之相。隨順修行。一者由施物清凈。行清凈施。二者由戒清凈。行清凈施。三者由見清凈。行清凈施。四者由心清凈。行清凈施。五者由語清凈。行清凈施。六者由智清凈。行清凈施。七者由垢清凈。行清凈施。是名七種施清凈相。又諸菩薩能善了知制立律儀一切學處。能善了知出離所犯具常尸羅堅固尸羅常作尸羅常轉尸羅。受學一切所有學處。是名七種戒清凈相。若諸菩薩于自所有業果異熟。深生依信。一切所有不饒益事現在前時。不生憤發。亦不反罵。不瞋不打。不恐不弄。不以種種不饒益事反相加害。不懷怨結。若諫誨時不令恚惱。亦復不待他
【現代漢語翻譯】 現代漢語譯本： 但是用財物暫時互相幫助，只能讓人獲得暫時的快樂。只有安住在精妙美好的佛法之中，才可以稱得上是第一等的利益。
世尊，像這樣的一切波羅蜜多（Paramita，意為「到彼岸」），有幾種清凈？善男子，我始終沒有說過波羅蜜多除了前面所說的五種相之外，還有其他的清凈。然而我將依據這些事情，總括和分別地說明波羅蜜多的清凈之相。總括來說，一切波羅蜜多的清凈之相，應當知道有七種。是哪七種呢？第一，菩薩對於這些佛法，不追求讓別人知道。第二，對於這些佛法，見到之後不產生執著。第三，對於這些佛法，不產生疑惑，懷疑是否能夠由此獲得大菩提（Mahabodhi，意為「大徹大悟」）。第四，始終不自我讚揚，詆譭他人，有所輕蔑。第五，始終不驕傲放逸。第六，始終不因為稍微有所得就感到滿足。第七，始終不因為這些佛法而對他人產生嫉妒和慳吝。分別來說，一切波羅蜜多的清凈之相，也有七種。是哪七種呢？就是各位菩薩如我所說的七種佈施清凈之相，隨順修行。第一，由於佈施的物品清凈，而行清凈的佈施。第二，由於持戒清凈，而行清凈的佈施。第三，由於見解清凈，而行清凈的佈施。第四，由於心清凈，而行清凈的佈施。第五，由於言語清凈，而行清凈的佈施。第六，由於智慧清凈，而行清凈的佈施。第七，由於去除煩惱清凈，而行清凈的佈施。這叫做七種佈施清凈之相。還有，各位菩薩能夠很好地瞭解和遵守制定的律儀和一切學處，能夠很好地瞭解如何從所犯的錯誤中出離，具備恒常的戒律、堅固的戒律、常作的戒律、常轉的戒律，受持學習一切所有的學處，這叫做七種戒清凈之相。如果各位菩薩對於自己所有的業果異熟，深深地產生信任，一切所有不好的事情出現在面前時，不產生憤怒，也不反罵，不嗔恨，不打人，不恐嚇，不戲弄，不以各種不好的事情反過來加害對方，不懷有怨恨。如果勸誡教誨他人時，不讓他人惱怒，也不等待他人。
【English Translation】 English version: However, temporarily benefiting each other with wealth can only bring temporary happiness. Only by dwelling in the wonderful and excellent Dharma can one be called the foremost benefit.
World Honored One, how many kinds of purity are there in all these Paramitas (Paramita, meaning 'to the other shore')? Good son, I never say that there is any other purity in the Paramitas besides the five aspects mentioned above. However, I will, based on these matters, generally and separately explain the aspects of purity of the Paramitas. Generally speaking, the aspects of purity of all Paramitas should be known to be sevenfold. What are the seven? First, a Bodhisattva does not seek to be known by others regarding these Dharmas. Second, upon seeing these Dharmas, they do not generate attachment. Third, regarding these Dharmas, they do not generate doubt, questioning whether they can attain Great Bodhi (Mahabodhi, meaning 'Great Enlightenment') through them. Fourth, they never praise themselves and disparage others, showing contempt. Fifth, they never become arrogant and lax. Sixth, they are never content with having gained only a little. Seventh, they never generate jealousy and stinginess towards others because of these Dharmas. Separately speaking, the aspects of purity of all Paramitas are also sevenfold. What are the seven? They are that the Bodhisattvas, as I have said, cultivate in accordance with the seven aspects of purity of giving. First, due to the purity of the objects of giving, they practice pure giving. Second, due to the purity of precepts, they practice pure giving. Third, due to the purity of views, they practice pure giving. Fourth, due to the purity of mind, they practice pure giving. Fifth, due to the purity of speech, they practice pure giving. Sixth, due to the purity of wisdom, they practice pure giving. Seventh, due to the purity of removing defilements, they practice pure giving. These are called the seven aspects of purity of giving. Furthermore, the Bodhisattvas are able to well understand and abide by the established precepts and all the places of learning, able to well understand how to be liberated from offenses, possessing constant morality, firm morality, constantly practiced morality, constantly transforming morality, receiving and learning all the places of learning. These are called the seven aspects of purity of precepts. If the Bodhisattvas deeply trust in the ripening of their own karmic results, and when all unfavorable things appear before them, they do not generate anger, nor do they retaliate with curses, do not become angry, do not strike, do not threaten, do not mock, do not retaliate with various unfavorable things, and do not harbor resentment. If they advise and instruct others, they do not cause others to become annoyed, nor do they wait for others.
來諫誨。不由恐怖有染愛。心而行忍辱。不以作恩而便放舍。是名七種忍清凈相。若諸菩薩通達精進平等之性。不由勇猛勤精進故。自舉陵他。具大勢力具大精進。有所堪能。堅固勇猛。于諸善法終不捨軛。如是名為七種精進清凈之相。若諸菩薩有善通達相三摩地靜慮。有圓滿三摩地靜慮。有俱分三摩地靜慮。有運轉三摩地靜慮。有無所依三摩地靜慮。有善修治三摩地靜慮。有于菩薩藏聞緣修習無量三摩地靜慮。如是名為七種靜慮清凈之相。若諸菩薩遠離增益損減二邊。行於中道。是名為慧。由此慧故。如實了知解脫門義。謂空無愿無相三解脫門。如實了知有自性義。謂遍計所執。若依他起。若圓成實三種自性。如實了知無自性義。謂相生勝義三種無自性性。如實了知世俗諦義。謂於五明處。如實了知勝義諦義。謂於七真如。又無分別離諸戲論。純一理趣多所住故。無量總法為所緣故。及毗缽舍那故。能善成辦法隨法行。是名七種慧清凈相。
世尊。如是五相各有何業。善男子。當知彼相有五種業。謂諸菩薩無染著故。于現法中於所修習波羅蜜多。恒常殷重勤修加行。無有放逸。無顧戀故。攝受當來不放逸因。無罪過故能正修習極善圓滿。極善清凈。極善鮮白波羅蜜多。無分別故。方便善巧波羅蜜多速得圓滿。
【現代漢語翻譯】 現代漢語譯本：來接受勸誡和教誨，不因恐懼而產生染著和貪愛，以內心忍耐而行忍辱，不因為施恩而隨意捨棄。這被稱為七種忍辱清凈之相。如果各位菩薩通達精進的平等之性，不因為勇猛勤奮的精進而自我抬高貶低他人，具備強大的勢力和精進，有所作為，堅定勇猛，對於各種善法始終不放棄努力。這被稱為七種精進清凈之相。如果各位菩薩善於通達相三摩地（Samādhi，專注），有圓滿的三摩地，有俱分的三摩地，有運轉的三摩地，有無所依的三摩地，有善於修治的三摩地，有對於菩薩藏聞思修習無量的三摩地。這被稱為七種靜慮清凈之相。如果各位菩薩遠離增益和損減兩種極端，行於中道，這被稱為慧。因為這種智慧，如實了知解脫門的含義，即空、無愿、無相三種解脫門。如實了知有自性的含義，即遍計所執（Parikalpita，遍計所執性）、依他起（Paratantra，依他起性）、圓成實（Parinispanna，圓成實性）三種自性。如實了知無自性的含義，即相無自性性、生無自性性、勝義無自性性三種無自性性。如實了知世俗諦的含義，即對於五明處。如實了知勝義諦的含義，即對於七真如。又因為沒有分別，遠離各種戲論，純一的理趣多所安住，以無量的總法作為所緣，以及毗缽舍那（Vipassanā，內觀），能夠很好地成就辦法，隨法而行。這被稱為七種慧清凈之相。 世尊，像這樣的五種相各有怎樣的作用呢？善男子，應當知道這些相有五種作用。即各位菩薩因為沒有染著，所以在現世中對於所修習的波羅蜜多（Pāramitā，到彼岸），恒常慇勤地勤奮修習加行，沒有放逸，沒有顧戀，所以能夠攝受當來的不放逸之因。因為沒有罪過，所以能夠正確地修習極其善良圓滿、極其清凈、極其鮮明的波羅蜜多。因為沒有分別，所以方便善巧的波羅蜜多能夠迅速得到圓滿。
【English Translation】 English version: To accept admonishments and teachings, not giving rise to attachment and love due to fear, practicing forbearance with inner patience, and not abandoning it casually because of bestowing favors. This is called the seven aspects of purity of forbearance. If all Bodhisattvas understand the equality of the nature of diligence, not elevating themselves and belittling others because of courageous and diligent effort, possessing great power and diligence, being capable of accomplishing something, being firm and courageous, and never abandoning effort in all good dharmas. This is called the seven aspects of purity of diligence. If all Bodhisattvas are skilled in understanding the Samādhi (concentration) of aspects, have complete Samādhi, have jointly divided Samādhi, have revolving Samādhi, have unsupported Samādhi, have well-cultivated Samādhi, and have immeasurable Samādhi through hearing, contemplating, and cultivating the Bodhisattva-pitaka. This is called the seven aspects of purity of dhyana (meditation). If all Bodhisattvas stay away from the two extremes of augmentation and diminution, and walk the Middle Way, this is called wisdom. Because of this wisdom, they truly understand the meaning of the doors of liberation, namely the three doors of liberation: emptiness, wishlessness, and signlessness. They truly understand the meaning of inherent nature, namely the three inherent natures: Parikalpita (completely conceptualized nature), Paratantra (other-dependent nature), and Parinispanna (perfected nature). They truly understand the meaning of no inherent nature, namely the three no-inherent natures: no-inherent nature of characteristics, no-inherent nature of origination, and ultimate no-inherent nature. They truly understand the meaning of conventional truth, namely in the five sciences. They truly understand the meaning of ultimate truth, namely in the seven suchnesses. Moreover, because they are without discrimination, free from all fabrications, dwell in pure and singular reason, take immeasurable general dharmas as their object, and because of Vipassanā (insight meditation), they can skillfully accomplish the method and act in accordance with the Dharma. This is called the seven aspects of purity of wisdom. World Honored One, what are the functions of these five aspects? Good son, you should know that these aspects have five functions. That is, because all Bodhisattvas are without attachment, they constantly and diligently cultivate the Pāramitā (perfections) they are practicing in this present life, without negligence, without attachment, so they can gather the causes of non-negligence in the future. Because they are without fault, they can correctly cultivate the extremely good, complete, extremely pure, and extremely bright Pāramitā. Because they are without discrimination, the Pāramitā of skillful means can be quickly perfected.
正迴向故。一切生處波羅蜜多及彼可愛諸果異熟。皆得無盡乃至無上正等菩提。世尊。如是所說波羅蜜多。何者最廣大。何者無染污。何者最明盛。何者不可動。何者最清凈。善男子。無染著性。無顧戀性。正迴向性。最為廣大。無罪過性。無分別性。無有染污思擇所作。最為明盛。已入無退轉法地者。名不可動。若十地攝佛地攝者。名最清凈。
世尊。何因緣故。菩薩所得波羅蜜多諸可愛果。及諸異熟。常無有盡。波羅蜜多亦無有盡。善男子。展轉相依生起修習無間斷故。世尊。何因緣故。是諸菩薩深信愛樂波羅蜜多。非於如是波羅蜜多所得可愛諸果異熟。善男子。五因緣故。一者波羅蜜多是最增上喜樂因故。二者波羅蜜多是其究竟饒益一切自他因故。三者波羅蜜多是當來世彼可愛果異熟因故。四者波羅蜜多非諸雜染所依事故。五者波羅蜜多非是畢竟變壞法故。世尊。如是一切波羅蜜多。各有幾種最勝威德。善男子。當知一切波羅蜜多。各有四種最勝威德。一者於此波羅蜜多正修行時。能捨慳吝犯戒心憤懈怠散亂見趣所治。二者於此正修行時。能為無上正等菩提真實資糧。三者於此正修行時。于現法中能自攝受饒益有情。四者於此正修行時。于未來世能得廣大無盡可愛諸果異熟。
世尊。如是一切波羅
【現代漢語翻譯】 現代漢語譯本 因為正確的發願迴向的緣故，一切所生之處的波羅蜜多（Paramita，意為「到彼岸」，指菩薩的六種修行方法）以及那些可愛的果報和成熟的異熟果，都能得到無盡，乃至最終證得無上正等菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」，指最高的覺悟）。 世尊，像這樣所說的波羅蜜多，哪一種最為廣大？哪一種沒有染污？哪一種最為明盛？哪一種不可動搖？哪一種最為清凈？ 善男子，沒有染著的自性，沒有顧戀的自性，正確的發願迴向的自性，最為廣大。沒有罪過的自性，沒有分別的自性，沒有被染污的思擇所造作的自性，最為明盛。已經進入不退轉法地的人，被稱為不可動搖。如果被十地（Bhumi，指菩薩修行的十個階段）所攝，或者被佛地所攝，就被稱為最為清凈。 世尊，因為什麼因緣的緣故，菩薩所得到的波羅蜜多的各種可愛果報，以及各種異熟果，常常沒有窮盡？波羅蜜多也沒有窮盡？ 善男子，因為輾轉相互依靠而生起，修習沒有間斷的緣故。 世尊，因為什麼因緣的緣故，這些菩薩深深地相信和喜愛波羅蜜多，而不是對於像這樣波羅蜜多所得到的可愛的各種果報和異熟果？ 善男子，因為五個因緣的緣故。第一，波羅蜜多是最增上的喜樂之因的緣故。第二，波羅蜜多是究竟饒益一切自己和他人的因的緣故。第三，波羅蜜多是當來世那些可愛果報和異熟果的因的緣故。第四，波羅蜜多不是各種雜染所依止的事故的緣故。第五，波羅蜜多不是畢竟變壞之法的緣故。 世尊，像這樣的一切波羅蜜多，各有幾種最殊勝的威德？ 善男子，應當知道一切波羅蜜多，各有四種最殊勝的威德。第一，在正確修行此波羅蜜多的時候，能夠捨棄慳吝、犯戒、心懷憤恨、懈怠、散亂、以及被邪見所控制。第二，在正確修行此波羅蜜多的時候，能夠成為無上正等菩提真實的資糧。第三，在正確修行此波羅蜜多的時候，在現世中能夠自己攝受和饒益有情眾生。第四，在正確修行此波羅蜜多的時候，在未來世能夠得到廣大無盡的可愛果報和異熟果。 世尊，像這樣的一切波羅
【English Translation】 English version Because of proper dedication of merit, all Paramitas (Paramita, meaning 'to the other shore', referring to the six practices of a Bodhisattva) in all places of birth, as well as their lovely fruits and mature results, can be obtained endlessly, even up to the attainment of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning 'unsurpassed, right and perfect enlightenment', referring to the highest enlightenment). World Honored One, among the Paramitas mentioned in this way, which one is the most vast? Which one is without defilement? Which one is the most radiant? Which one is immovable? Which one is the most pure? Good man, the nature of non-attachment, the nature of non-clinging, and the nature of proper dedication of merit are the most vast. The nature of being without fault, the nature of non-discrimination, and the nature of not being created by defiled thought are the most radiant. One who has entered the ground of non-retrogression is called immovable. If one is included in the Ten Bhumis (Bhumi, referring to the ten stages of a Bodhisattva's practice) or included in the Buddha-bhumi, one is called the most pure. World Honored One, for what reason do the various lovely fruits and mature results of the Paramitas obtained by Bodhisattvas constantly have no end? And why do the Paramitas also have no end? Good man, because they arise in reliance on each other, and practice is continuous without interruption. World Honored One, for what reason do these Bodhisattvas deeply believe in and love the Paramitas, rather than the various lovely fruits and mature results obtained from these Paramitas? Good man, because of five reasons. First, Paramitas are the cause of the most supreme joy. Second, Paramitas are the cause of ultimately benefiting all self and others. Third, Paramitas are the cause of those lovely fruits and mature results in the future. Fourth, Paramitas are not the cause of being relied upon by various defilements. Fifth, Paramitas are not the cause of ultimately changing and decaying dharmas. World Honored One, how many most excellent virtues does each of these Paramitas have? Good man, you should know that each of the Paramitas has four most excellent virtues. First, when correctly practicing this Paramita, one can abandon stinginess, breaking precepts, resentment, laziness, distraction, and being controlled by wrong views. Second, when correctly practicing this Paramita, one can become the true resource for Anuttara-samyak-sambodhi. Third, when correctly practicing this Paramita, one can, in the present life, personally embrace and benefit sentient beings. Fourth, when correctly practicing this Paramita, one can obtain vast and endless lovely fruits and mature results in the future. World Honored One, all these Para
蜜多。何因何果有何義利。善男子。當知一切波羅蜜多。大悲為因。微妙可愛諸果異熟饒益一切有情為果。圓滿無上廣大菩提為大義利。
世尊。若諸菩薩具足一切無盡財寶成就大悲。何緣世間現有眾生貧窮可得。善男子。是諸眾生自業過失。若不爾者菩薩常懷饒益他心。又常具足無盡財寶。若諸眾生無自惡業能為障礙。何有世間貧苦可得。譬如餓鬼為大熱渴逼迫其身見大海水悉皆涸竭。非大海過。是諸餓鬼自業過耳。如是菩薩所施財寶。猶如大海無有過失。是諸眾生自業過耳。猶如餓鬼自惡業力令無有果。
世尊。菩薩以何等波羅蜜多取一切法無自性性。善男子以般若波羅蜜多。能取諸法無自性性。世尊。若般若波羅蜜多能取諸法無自性性。何故不取有自性性。善男子。我終不說以無自性性取無自性性。然無自性性離諸文字自內所證。不可舍于言說文字而能宣說。是故我說般若波羅蜜多能取諸法無自性性。
世尊。如佛所說波羅蜜多。近波羅蜜多。大波羅蜜多。云何波羅蜜多。云何近波羅蜜多。云何大波羅蜜多。善男子。若諸菩薩經無量時。修行施等。成就善法。而諸煩惱猶故現行。未能制伏。然為彼伏。謂于勝解行地。軟中勝解轉時。是名波羅蜜多。復于無量時修行施等。漸復增上成就善法。
【現代漢語翻譯】 現代漢語譯本：蜜多（Mita，梵文，意為「彼岸」或「圓滿」）。什麼因，什麼果，有什麼意義和利益？善男子，你應該知道一切波羅蜜多（Paramita，梵文，意為「到彼岸」或「圓滿」）都以大悲為因，以微妙可愛諸果的異熟（Vipaka，果報成熟）饒益一切有情為果，以圓滿無上廣大菩提（Bodhi，覺悟）為最大的意義和利益。
世尊。如果諸位菩薩具足一切無盡的財寶，成就大悲心，為什麼世間現在還有眾生貧窮呢？善男子，這是因為這些眾生自己的業力過失。如果不是這樣，菩薩常懷饒益他人的心，又常常具足無盡的財寶，如果眾生沒有自己的惡業作為障礙，世間怎麼會有貧窮困苦呢？譬如餓鬼被巨大的熱渴逼迫身體，看見大海的水全部都乾涸了，這不是大海的過錯，而是這些餓鬼自己的業力過失。像這樣，菩薩所施捨的財寶，猶如大海一樣沒有過失，是這些眾生自己的業力過失，猶如餓鬼的惡業力量導致沒有結果。
世尊。菩薩以什麼樣的波羅蜜多來證得一切法無自性性（Nihsvabhavata，無自性）？善男子，以般若波羅蜜多（Prajnaparamita，智慧到彼岸）能夠證得諸法無自性性。世尊。如果般若波羅蜜多能夠證得諸法無自性性，為什麼不證得有自性性呢？善男子，我始終沒有說過用無自性性來證得無自性性。然而無自性性是離開一切文字，自己內心所證悟的，不可以捨棄言說文字而能夠宣說。所以我說般若波羅蜜多能夠證得諸法無自性性。
世尊。如佛所說的波羅蜜多，近波羅蜜多，羅蜜多，什麼是波羅蜜多？什麼是近波羅蜜多？什麼是羅蜜多？善男子，如果諸位菩薩經過無量的時間，修行佈施等等，成就善法，但是各種煩惱仍然時常現行，不能夠制伏，反而被煩惱所制伏，這是指在勝解行地（Adhimukticarya-bhumi，勝解行地），軟、中勝解轉的時候，這叫做波羅蜜多。又經過無量的時間修行佈施等等，逐漸又更加增上成就善法。
【English Translation】 English version: Mita (Sanskrit, meaning 'the other shore' or 'perfection'). What is the cause, what is the effect, and what are the meanings and benefits? Good man, you should know that all Paramitas (Sanskrit, meaning 'to the other shore' or 'perfection') have great compassion as their cause, the ripening of subtle and lovely fruits benefiting all sentient beings as their effect, and the complete, unsurpassed, and vast Bodhi (Enlightenment) as their greatest meaning and benefit.
World Honored One, if the Bodhisattvas possess all inexhaustible wealth and accomplish great compassion, why are there still poor beings in the world? Good man, this is due to the faults of these beings' own karma. If it were not so, the Bodhisattvas would always have the intention to benefit others and would always possess inexhaustible wealth. If beings did not have their own evil karma as an obstacle, how could there be poverty and suffering in the world? For example, a hungry ghost, tormented by great heat and thirst, sees that the water in the great ocean has completely dried up. This is not the fault of the ocean, but the fault of the hungry ghost's own karma. Likewise, the wealth bestowed by the Bodhisattvas is like the ocean, without fault. It is the fault of these beings' own karma, like the evil karma of the hungry ghosts causing them to have no result.
World Honored One, with what kind of Paramita do Bodhisattvas realize the non-self-nature (Nihsvabhavata) of all dharmas? Good man, with Prajnaparamita (Perfection of Wisdom) one can realize the non-self-nature of all dharmas. World Honored One, if Prajnaparamita can realize the non-self-nature of all dharmas, why does it not realize self-nature? Good man, I have never said that one realizes non-self-nature with non-self-nature. However, non-self-nature is beyond all words and personally realized within oneself. It cannot be spoken of by abandoning words. Therefore, I say that Prajnaparamita can realize the non-self-nature of all dharmas.
World Honored One, as the Buddha said, Paramita, near Paramita, Paramita, what is Paramita? What is near Paramita? What is Paramita? Good man, if the Bodhisattvas practice giving and so on for immeasurable time, accomplish good deeds, but various afflictions still frequently arise and cannot be subdued, but are instead subdued by afflictions, this refers to the stage of Adhimukticarya-bhumi (Stage of Adhimukti-carya), when the soft and medium Adhimukti transforms, this is called Paramita. Again, after immeasurable time practicing giving and so on, gradually further increasing and accomplishing good deeds.
而諸煩惱猶故現行。然能制伏非彼所伏。謂從初地已上是名近波羅蜜多。復于無量時修行施等。轉復增上成就善法。一切煩惱皆不現行。謂從八地已上是名大波羅蜜多。
世尊。此諸地中煩惱隨眠可有幾種。善男子。略有三種。一者害伴隨眠。謂於前五地。何以故。善男子。諸不俱生現行煩惱。是俱生煩惱現行助伴。彼于爾時永無復有。是故說名害伴隨眠。二者羸劣隨眠。謂于第六第七地中。微細現行。若修所伏不現行故。三者微細隨眠。謂于第八地已上。從此已去一切煩惱不復現行。唯有所知障為依止故。
世尊。此諸隨眠幾種粗重斷所顯示。善男子。但由二種。謂由在皮粗重斷故。顯彼初二。復由在膚粗重斷故。顯彼第三。若在於骨粗重斷者。我說永離一切隨眠位在佛地。
世尊。經幾不可數劫。能斷如是粗重。善男子。經於三大不可數劫。或無量劫。所謂年月半月。晝夜一時。半時須臾。瞬息剎那量劫不可數故。
世尊。是諸菩薩于諸地中所生煩惱。當知何相。何失。何德。善男子。無染污相。何以故。是諸菩薩于初地中。定於一切諸法法界。已善通達。由此因緣。菩薩要知方起煩惱。非為不知。是故說名無染污相。于自身中不能生苦。故無過失。菩薩生起如是煩惱。于有情界能斷苦
【現代漢語翻譯】 現代漢語譯本： 然而各種煩惱仍然會顯現活動。但菩薩能夠制伏煩惱，而不是被煩惱所制伏。這指的是從初地（Prathama-bhumi，菩薩修行的第一個階段）開始，被稱為接近波羅蜜多（Paramita，意為「到達彼岸」）。菩薩在無量的時間裡修行佈施等善行，逐漸增長併成就善法。一切煩惱都不再顯現活動。這指的是從第八地（Astama-bhumi）開始，被稱為波羅蜜多。
世尊（Bhagavan，對佛的尊稱），這些地中，煩惱的隨眠（Anusaya，煩惱的潛在狀態）有幾種？善男子，略有三種。第一種是害伴隨眠，指的是在前五地（Panca-bhumi）。為什麼呢？善男子，那些非俱生（Asahaja，與生俱來的）的現行煩惱，是俱生煩惱（Sahaja，與生俱來的）現行時的助伴。菩薩在那時永遠不再有這些煩惱，所以被稱為害伴隨眠。第二種是羸劣隨眠，指的是在第六地（ ষষ্ঠbhumi）和第七地（Saptama-bhumi）中，煩惱微細地顯現活動。因為通過修行而被制伏，所以不顯現活動。第三種是微細隨眠，指的是在第八地（Astama-bhumi）及以上。從這裡開始，一切煩惱都不再顯現活動，只是以所知障（Jneyavarana，對真理的認知障礙）為依靠。
世尊，這些隨眠由幾種粗重（奧拉里卡，障礙）的斷除所顯示？善男子，只由兩種。通過斷除在皮的粗重，顯示前兩種隨眠；通過斷除在膚的粗重，顯示第三種隨眠。如果斷除在骨的粗重，我說就永遠脫離一切隨眠，位在佛地（Buddha-bhumi，成佛的境界）。
世尊，要經過幾個不可數劫（Asankhyeya-kalpa，極長的時間單位），才能斷除這樣的粗重？善男子，要經過三大不可數劫，或者無量劫。所謂年月半月，晝夜一時，半時須臾，瞬息剎那，因為劫的時間長短不可計數。
世尊，這些菩薩在各個地中所產生的煩惱，應當知道它們有什麼樣的相狀、過失和功德？善男子，沒有染污的相狀。為什麼呢？因為這些菩薩在初地中，已經完全通達一切諸法的法界（Dharmadhatu，宇宙的真實本質）。由於這個原因，菩薩知道才會生起煩惱，而不是因為不知道。所以被稱為沒有染污的相狀。在自身中不能產生痛苦，所以沒有過失。菩薩生起這樣的煩惱，能夠在有情界（Sattvaloka，眾生的世界）斷除痛苦。
【English Translation】 English version: However, various afflictions still manifest and operate. But the Bodhisattva can subdue the afflictions, not be subdued by them. This refers to the stage from the First Ground (Prathama-bhumi, the first stage of a Bodhisattva's practice) onwards, which is called near Paramita (Paramita, meaning 'to reach the other shore'). The Bodhisattva practices generosity and other virtues for immeasurable time, gradually increasing and accomplishing good dharmas. All afflictions no longer manifest and operate. This refers to the stage from the Eighth Ground (Astama-bhumi) onwards, which is called Paramita.
Bhagavan (Bhagavan, a respectful term for the Buddha), among these grounds, how many types of latent afflictions (Anusaya, the potential state of afflictions) are there? Good man, there are roughly three types. The first is the 'harmful companion' latent affliction, referring to the first five grounds (Panca-bhumi). Why? Good man, those non-innate (Asahaja, not born with) manifest afflictions are the assisting companions for the manifestation of innate afflictions (Sahaja, born with). At that time, the Bodhisattva will never have these afflictions again, so it is called the 'harmful companion' latent affliction. The second is the 'weakened' latent affliction, referring to the subtle manifestation of afflictions in the Sixth ( ষষ্ঠbhumi) and Seventh Grounds (Saptama-bhumi). Because they are subdued by practice, they do not manifest. The third is the 'subtle' latent affliction, referring to the Eighth Ground (Astama-bhumi) and above. From here onwards, all afflictions no longer manifest, only relying on the cognitive obscurations (Jneyavarana, obscurations to the knowledge of truth).
Bhagavan, by the elimination of how many types of coarseness (奧拉里卡, obstacles) are these latent afflictions revealed? Good man, only by two types. By eliminating the coarseness 'in the skin', the first two types of latent afflictions are revealed; by eliminating the coarseness 'in the flesh', the third type of latent affliction is revealed. If the coarseness 'in the bone' is eliminated, I say that one is forever free from all latent afflictions, and is situated in the Buddha Ground (Buddha-bhumi, the state of Buddhahood).
Bhagavan, how many countless eons (Asankhyeya-kalpa, extremely long units of time) does it take to eliminate such coarseness? Good man, it takes three great countless eons, or immeasurable eons. The so-called year, month, half-month, day and night, one moment, half-moment, instant, blink of an eye, and a split second, because the length of an eon is immeasurable.
Bhagavan, regarding the afflictions that these Bodhisattvas generate in the various grounds, what should we know about their characteristics, faults, and merits? Good man, they have the characteristic of being unpolluted. Why? Because these Bodhisattvas, in the First Ground, have already fully understood the Dharmadhatu (Dharmadhatu, the true nature of the universe) of all dharmas. Because of this reason, the Bodhisattva knows before afflictions arise, not because of ignorance. Therefore, it is said to have the characteristic of being unpolluted. They cannot generate suffering in themselves, so there is no fault. The Bodhisattva generating such afflictions can eliminate suffering in the realm of sentient beings (Sattvaloka, the world of beings).
因。是故彼有無量功德。甚奇。世尊。無上菩提乃有如是大功德利。今諸菩薩生起煩惱。尚勝一切有情聲聞獨覺善根。何況其餘無量功德。
世尊。如佛所說若聲聞乘若復大乘唯是一乘。此何密意。善男子。如我于彼聲聞乘中。宣說種種諸法自性。所謂五蘊或內六處或外六處。如是等類于大乘中。即說彼法同一法界同一理趣故。我不說乘差別性。于中或有如言于義妄起分別。一類增益一類損減。又于諸乘差別道理。謂互相違。如是展轉遞興諍論。如是名為此中密意。爾時世尊欲重宣此義而說頌曰。
諸地攝想所對治 殊勝生愿及諸學 由依佛說是大乘 於此善修成大覺 宣說諸法種種性 復說皆同一理趣 謂于下乘或上乘 故我說乘無異性 如言于義妄分別 或有增益或損減 謂此二種互相違 愚癡意解成乖諍
世尊。於是解深密法門中。此名何教。我當云何奉持。善男子。此名諸地波羅蜜多了義之教。於此諸地波羅蜜多了義之教。汝當奉持。說此諸地波羅蜜多了義教時。于大會中有七十五千菩薩。皆得菩薩大乘光明三摩地。複次即依乘假安立。分別如來成所作事。當知如解深密經中。曼殊室利菩薩摩訶薩請問佛言。世尊。如佛所說如來法身。如來法身有何等相。佛告曼殊室
【現代漢語翻譯】 現代漢語譯本： 『因。』因此，他們有無量的功德，非常奇妙。世尊（Bhagavan，佛陀）。無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）竟然有如此大的功德利益，現在諸位菩薩（Bodhisattva，覺有情）生起的煩惱，尚且勝過一切有情（Sattva，眾生）、聲聞（Śrāvaka，聞法者）、獨覺（Pratyekabuddha，辟支佛）的善根，更何況其餘無量的功德呢？
『世尊。』正如佛所說，無論是聲聞乘（Śrāvakayāna，小乘）還是大乘（Mahāyāna，大乘），都只是一乘（Ekayāna，唯一乘）。這其中有什麼密意呢？『善男子。』正如我在聲聞乘中，宣說種種諸法的自性，所謂五蘊（Pañca-skandha，色受想行識）或者內六處（Āyatana，眼耳鼻舌身意）或者外六處（Āyatana，色聲香味觸法），像這樣的種類。在大乘中，就說這些法同一法界（Dharmadhātu，諸法本體），同一理趣（Nyāya，真理），因此，我不說乘的差別性。其中或許有人按照言語對意義妄起分別，一類人增益，一類人損減。又對於諸乘差別的道理，認為是互相違背。像這樣輾轉遞相興起爭論。像這樣就叫做此中的密意。』當時世尊想要重新宣說這個意義，而說了頌：
『諸地攝想所對治，殊勝生愿及諸學，由依佛說是大乘，於此善修成大覺。宣說諸法種種性，復說皆同一理趣，謂于下乘或上乘，故我說乘無異性。如言于義妄分別，或有增益或損減，謂此二種互相違，愚癡意解成乖諍。』
『世尊。』在這解深密法門中，這叫什麼教？我應當如何奉持？『善男子。』這名叫諸地波羅蜜多（Bhūmi-pāramitā，菩薩修行的十地及其圓滿）了義之教。對於這諸地波羅蜜多了義之教，你應當奉持。』說這諸地波羅蜜多了義教時，在大會中有七十五千菩薩，都得到了菩薩大乘光明三摩地（Samādhi，禪定）。再次，就是依據乘假安立，分別如來（Tathāgata，佛）成所作事。應當知道，如解深密經中，曼殊室利菩薩摩訶薩（Mañjuśrī Bodhisattva-mahāsattva，文殊菩薩）請問佛說：『世尊。』正如佛所說，如來法身（Dharmakāya，法身），如來法身有什麼樣的相？佛告訴曼殊室利：
【English Translation】 English version: 'Because of this.' Therefore, they have immeasurable merits, which are very wonderful. World Honored One (Bhagavan, the Buddha). Unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) actually has such great merit and benefit. Now, the afflictions arising from the Bodhisattvas (Bodhisattva, beings striving for enlightenment) surpass the roots of goodness of all sentient beings (Sattva, beings), Śrāvakas (Śrāvakayāna, Hearers), and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), let alone the other immeasurable merits?
'World Honored One.' Just as the Buddha said, whether it is the Śrāvakayāna (Śrāvakayāna, Hearer Vehicle) or the Mahāyāna (Mahāyāna, Great Vehicle), it is only one vehicle (Ekayāna, One Vehicle). What is the hidden meaning in this? 'Good man.' Just as I, in the Śrāvakayāna, expound the various natures of all dharmas, such as the five aggregates (Pañca-skandha, form, feeling, perception, volition, and consciousness), or the six internal sense bases (Āyatana, eye, ear, nose, tongue, body, and mind), or the six external sense bases (Āyatana, form, sound, smell, taste, touch, and dharma). In the Mahāyāna, it is said that these dharmas are the same in the Dharmadhātu (Dharmadhātu, the realm of all dharmas), the same in the Nyāya (Nyāya, principle), therefore, I do not speak of the difference in vehicles. Among them, perhaps some people falsely discriminate according to words and meanings, some people add to it, and some people subtract from it. Also, regarding the differences in the principles of the vehicles, they think they contradict each other. In this way, they turn to each other and start disputes. This is called the hidden meaning in this.' At that time, the World Honored One wanted to reiterate this meaning and spoke the verse:
'The lands, the collected thoughts, the objects to be subdued, the supreme aspirations and vows, and the various learnings, by relying on the Buddha's teachings, this is the Mahāyāna; by diligently cultivating this, one attains great enlightenment. Expounding the various natures of all dharmas, and also saying that they are all the same in principle, whether in the lower vehicle or the upper vehicle, therefore I say that the vehicles have no difference in nature. Falsely discriminating according to words and meanings, some add to it, and some subtract from it, thinking that these two contradict each other, foolishly interpreting and creating disputes.'
'World Honored One.' In this Saṃdhinirmocana Sūtra (Saṃdhinirmocana Sūtra, 解深密經), what is this teaching called? How should I uphold it? 'Good man.' This is called the teaching of the definitive meaning of the Bhūmi-pāramitā (Bhūmi-pāramitā, perfections of the bodhisattva stages). You should uphold this teaching of the definitive meaning of the Bhūmi-pāramitā.' When this teaching of the definitive meaning of the Bhūmi-pāramitā was spoken, in the assembly, there were seventy-five thousand Bodhisattvas, all of whom attained the Bodhisattva Mahāyāna Light Samādhi (Samādhi, meditative absorption). Furthermore, it is based on the provisional establishment of the vehicle to distinguish the accomplished actions of the Tathāgata (Tathāgata, the Thus-Gone One). It should be known that, as in the Saṃdhinirmocana Sūtra, Mañjuśrī Bodhisattva-mahāsattva (Mañjuśrī Bodhisattva-mahāsattva, the great bodhisattva Mañjuśrī) asked the Buddha: 'World Honored One.' Just as the Buddha said, the Dharmakāya (Dharmakāya, the body of the Dharma) of the Tathāgata, what are the characteristics of the Dharmakāya of the Tathāgata? The Buddha told Mañjuśrī:
利菩薩曰。善男子。若於諸地波羅蜜多。善修出離。轉依成滿。是名如來法身之相。當知此相二因緣故不可思議。無戲論故。無所為故。而諸眾生計著戲論。有所為故。
世尊。聲聞獨覺所得轉依。名法身不。善男子。不名法身。世尊。當名何身。善男子。名解脫身。由解脫身故。說一切聲聞獨覺與諸如來平等平等。由法身故。說有差別。如來法身有差別故。無量功德最勝差別。算數譬喻所不能及。
世尊。我當云何應知如來生起之相。善男子。一切如來化身作業。如世界起一切種類。如來功德眾所莊嚴住持為相。當知化身相有生起。法身之相無有生起。
世尊。云何應知示現化身方便善巧。善男子。遍於一切三千大千佛國土中。或眾推許增上王家。或眾推許大福田家。同時入胎誕生。長大受欲。出家示行苦行。舍苦行已成等正覺。次第示現。是名如來示現化身方便善巧。世尊。凡有幾種一切如來身所住持言音差別。由此言音所化有情未成熟者。令其成熟。已成熟者。緣此為境速得解脫。善男子。如來言音略有三種。一者契經。二者調伏。三者本母。世尊。云何契經。云何調伏。云何本母。善男子。若於是處我依攝事顯示諸法。是名契經。謂依四事。或依九事。或復依於二十九事。云何四事。一者
【現代漢語翻譯】 現代漢語譯本：利菩薩（Lì Púsà，菩薩名）說：『善男子，如果對於諸地（zhū dì，指菩薩修行的各個階段）的波羅蜜多（bō luó mì duō，意為「到彼岸」，指菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧）善於修習出離，轉變所依而成就圓滿，這便稱為如來（rú lái，佛的稱號之一）法身（fǎ shēn，佛的真身）的相。應當知道此相由於兩種因緣而不可思議：沒有戲論（xì lùn，無意義的爭論）的緣故，沒有所為（suǒ wéi，有所求）的緣故。而各種眾生卻執著於戲論，有所求的緣故。』
『世尊（shì zūn，對佛的尊稱），聲聞（shēng wén，聽聞佛法而修行的弟子）和獨覺（dú jué，不依師教，自己覺悟的人）所得到的轉依（zhuǎn yī，轉變所依，指轉變煩惱為菩提）可以稱為法身嗎？』善男子，不能稱為法身。『世尊，那應當稱為什麼身？』善男子，稱為解脫身（jiě tuō shēn，從煩惱中解脫的身）。由於解脫身，所以說一切聲聞和獨覺與諸如來平等平等。由於法身，所以說有差別。如來法身有差別，所以無量功德有最殊勝的差別，是算數譬喻所不能及的。
『世尊，我應當如何瞭解如來生起之相？』善男子，一切如來的化身（huà shēn，佛爲了度化眾生而顯現的身）作業，就像世界生起一切種類一樣。如來的功德眾多，莊嚴住持為相。應當知道化身相有生起，法身之相沒有生起。
『世尊，如何才能瞭解示現化身的方便善巧？』善男子，遍於一切三千大千佛國土（sān qiān dà qiān fó guó tǔ，佛教宇宙觀中的一個世界）中，或者在眾人推許的增上王家（zēng shàng wáng jiā，有權勢的王族），或者在眾人推許的大福田家（dà fú tián jiā，有福報的家族），同時入胎誕生，長大受欲，出家示行苦行，捨棄苦行后成就等正覺（děng zhèng jué，完全正確的覺悟），次第示現。這稱為如來示現化身的方便善巧。『世尊，凡是有幾種一切如來身所住持的言音差別？由此言音所化度的有情（yǒu qíng，一切有情識的眾生）未成熟者，令其成熟；已成熟者，緣此為境迅速得到解脫。』善男子，如來的言音略有三種：一者契經（qì jīng，符合真理的經典），二者調伏（tiáo fú，戒律），三者本母（běn mǔ，論藏）。『世尊，什麼是契經？什麼是調伏？什麼是本母？』善男子，如果我在某個地方依據攝事（shè shì，菩薩的四種攝取眾生的方法：佈施、愛語、利行、同事）顯示諸法，這稱為契經。即依據四事，或者依據九事，或者依據二十九事。什麼是四事？一者……
【English Translation】 English version: The Bodhisattva Lì (Lì Púsà, name of a Bodhisattva) said: 'Good man, if one cultivates well the Pāramitās (bō luó mì duō, meaning 'to the other shore,' referring to the six practices of a Bodhisattva: generosity, discipline, patience, diligence, concentration, and wisdom) in all the Bhūmis (zhū dì, stages of a Bodhisattva's practice), achieves detachment, transforms the basis, and attains fulfillment, this is called the characteristic of the Dharmakāya (fǎ shēn, the true body of the Buddha) of the Tathāgata (rú lái, one of the titles of the Buddha). Know that this characteristic is inconceivable due to two causes: because there is no speculation (xì lùn, meaningless debate), and because there is no purpose (suǒ wéi, seeking something). But various sentient beings are attached to speculation and have a purpose.'
'World Honored One (shì zūn, a respectful term for the Buddha), can the transformation of basis (zhuǎn yī, transforming afflictions into Bodhi) attained by Śrāvakas (shēng wén, disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (dú jué, those who awaken on their own without a teacher) be called Dharmakāya?' Good man, it cannot be called Dharmakāya. 'World Honored One, what should it be called?' Good man, it is called the Nirmāṇakāya (jiě tuō shēn, body of liberation). Because of the Nirmāṇakāya, it is said that all Śrāvakas and Pratyekabuddhas are equal to all Tathāgatas. Because of the Dharmakāya, it is said that there are differences. Because the Dharmakāya of the Tathāgata has differences, the immeasurable merits have the most supreme differences, which cannot be reached by calculation or analogy.
'World Honored One, how should I understand the characteristic of the arising of the Tathāgata?' Good man, all the activities of the Nirmāṇakāya (huà shēn, the body manifested by the Buddha to liberate sentient beings) of all Tathāgatas are like the arising of all kinds in the world. The merits of the Tathāgata are numerous, and the adornment and upholding are the characteristics. Know that the characteristic of the Nirmāṇakāya has arising, but the characteristic of the Dharmakāya has no arising.
'World Honored One, how should one understand the skillful means of manifesting the Nirmāṇakāya?' Good man, throughout all the three thousand great thousand Buddha lands (sān qiān dà qiān fó guó tǔ, a world in the Buddhist cosmology), either in an exalted royal family (zēng shàng wáng jiā, a powerful royal family) esteemed by the people, or in a great field of merit family (dà fú tián jiā, a family with great blessings) esteemed by the people, simultaneously entering the womb and being born, growing up and experiencing desires, renouncing the household life and demonstrating ascetic practices, abandoning ascetic practices and attaining complete and perfect enlightenment (děng zhèng jué, perfectly correct enlightenment), manifesting in sequence. This is called the skillful means of the Tathāgata manifesting the Nirmāṇakāya. 'World Honored One, how many kinds of differences are there in the speech upheld by the bodies of all Tathāgatas? Through this speech, those sentient beings (yǒu qíng, all beings with consciousness) who are not yet mature are caused to mature; those who are already mature, taking this as an object, quickly attain liberation.' Good man, the speech of the Tathāgata is briefly of three kinds: first, Sūtras (qì jīng, scriptures that conform to the truth), second, Vinaya (tiáo fú, precepts), and third, Mātṛka (běn mǔ, Abhidharma). 'World Honored One, what are Sūtras? What is Vinaya? What is Mātṛka?' Good man, if I display the Dharmas in a certain place based on the means of gathering (shè shì, the four means of a Bodhisattva gathering sentient beings: generosity, kind speech, beneficial action, and cooperation), this is called Sūtras. That is, based on four things, or based on nine things, or based on twenty-nine things. What are the four things? First...
聽聞事。二者歸趣事。三者修學事。四者菩提事。云何九事。一者施設有情事。二者彼所受用事。三者彼生起事。四者彼生已住事。五者彼染凈事。六者彼差別事。七者能宣說事。八者所宣說事。九者諸眾會事。云何名為二十九事。謂依雜染品。有攝諸行事。彼次第隨轉事。即於是中作補特伽羅想已於當來世流轉因事。作法想已於當來世流轉因事。依清凈品有繫念于所緣事。即於是中勤精進事。心安住事。現法樂住事。超一切苦緣方便事。彼遍知事。此復三種。顛倒遍知所依處故。依有情想外有情中邪行遍知所依處故。內離增上慢遍知所依處故。修依處事。作證事。修習事。令彼堅固事。彼行相事。彼所緣事。已斷未斷觀察善巧事。彼散亂事。彼不散亂事。不散亂依處事。不棄修習劬勞加行事。修習勝利事。彼堅牢事。攝聖行事。攝聖品眷屬事。通達真實事。證得涅槃事。于善說法毗奈耶中世間正見超升一切外道所得正見頂事。及即於此不修退事。于善說法毗奈耶中。不修習故。說名為退。非見過失故名為退。曼殊室利。若於是處我依聲聞及諸菩薩。顯示別解脫及別解脫相應之法。是名調伏。世尊。菩薩別解脫幾相所攝。善男子。當知七相。一者宣說受軌則事故。二者宣說隨順他勝事故。三者宣說隨順毀犯事故。四者
【現代漢語翻譯】 現代漢語譯本：聽聞之事。二者歸宿與旨趣之事。三者修習與學習之事。四者菩提（覺悟）之事。什麼是九事呢？一是設施有情之事，二是他們所受用之事，三是他們生起之事，四是他們生起后安住之事，五是他們的染污與清凈之事，六是他們的差別之事，七是能宣說之人事，八是所宣說之法事，九是諸大眾集會之事。什麼稱為二十九事呢？即依雜染品，有攝諸行之事，彼次第隨轉之事，即于其中作補特伽羅（人）想後於當來世流轉之因事，作法想後於當來世流轉之因事。依清凈品，有繫念于所緣之事，即于其中勤精進之事，心安住之事，現法樂住之事，超一切苦緣方便之事，彼遍知之事。此復三種：顛倒遍知所依處故，依有情想外有情中邪行遍知所依處故，內離增上慢遍知所依處故。修依處事，作證事，修習事，令彼堅固事，彼行相事，彼所緣事，已斷未斷觀察善巧事，彼散亂事，彼不散亂事，不散亂依處事，不棄修習劬勞加行事，修習勝利事，彼堅牢事，攝聖行事，攝聖品眷屬事，通達真實事，證得涅槃（寂滅）事，于善說法毗奈耶（戒律）中世間正見超升一切外道所得正見頂事，及即於此不修退事。于善說法毗奈耶中，不修習故，說名為退，非見過失故名為退。曼殊室利（文殊菩薩），若於此處我依聲聞及諸菩薩，顯示別解脫及別解脫相應之法，是名調伏。世尊，菩薩別解脫幾相所攝？善男子，當知七相。一是宣說受軌則事故，二是宣說隨順他勝事故，三是宣說隨順毀犯事故，四是...
【English Translation】 English version: Matters to be heard. Matters concerning the two ultimate goals and interests. Matters concerning cultivation and learning. Matters concerning Bodhi (Enlightenment). What are the nine matters? First, the matter of providing for sentient beings. Second, the matter of what they enjoy. Third, the matter of their arising. Fourth, the matter of their abiding after arising. Fifth, the matter of their defilement and purification. Sixth, the matter of their differences. Seventh, the matter of those who can proclaim. Eighth, the matter of what is proclaimed. Ninth, the matter of all assemblies. What are called the twenty-nine matters? Namely, based on the impure category, there is the matter of encompassing all actions, the matter of their sequential transformation, the matter of creating the thought of a Pudgala (person) within them as a cause for transmigration in future lives, and the matter of creating the thought of Dharma as a cause for transmigration in future lives. Based on the pure category, there is the matter of focusing mindfulness on the object, the matter of diligently striving within it, the matter of the mind abiding, the matter of dwelling in happiness in this life, the matter of means to transcend all suffering conditions, and the matter of their complete knowledge. This again has three aspects: because of the basis of distorted complete knowledge, because of the basis of evil conduct among external sentient beings based on the thought of sentient beings, and because of the basis of internal detachment from increased pride complete knowledge. The matter of the basis of practice, the matter of realization, the matter of cultivation, the matter of making them firm, the matter of their aspects, the matter of their objects, the matter of skillful observation of what is already severed and what is not yet severed, the matter of their distraction, the matter of their non-distraction, the matter of the basis of non-distraction, the matter of not abandoning the diligent effort of cultivation, the matter of the benefits of cultivation, the matter of their firmness, the matter of encompassing holy conduct, the matter of encompassing the retinue of holy qualities, the matter of penetrating reality, the matter of attaining Nirvana (liberation), in the well-spoken Dharma Vinaya (discipline), the matter of worldly right view surpassing the peak of all right views attained by external paths, and the matter of not regressing from non-cultivation in this. In the well-spoken Dharma Vinaya, because of non-cultivation, it is called regression, and it is not called regression because of seeing faults. Manjushri (Manjushri Bodhisattva), if in this place I, relying on the Shravakas and all Bodhisattvas, reveal the Pratimoksha and the Dharma corresponding to the Pratimoksha, this is called taming. World-Honored One, how many aspects encompass the Bodhisattva's Pratimoksha? Good man, know that there are seven aspects. First, the matter of proclaiming the rules of acceptance. Second, the matter of proclaiming compliance with defeat. Third, the matter of proclaiming compliance with transgression. Fourth, the matter of...
宣說有犯自性故。五者宣說無犯自性故。六者宣說出所犯故。七者宣說舍律儀故。
曼殊室利。若於是處我以十一種相。決了分別顯示諸法。是名本母。何等名為十一種相。一者世俗相。二者勝義相。三者菩提分法所緣相。四者行相。五者自性相。六者彼果相。七者彼領受開示相。八者彼障礙法相。九者彼隨順法相。十者彼過患相。十一者彼勝利相。世俗相者。當知三種。一者宣說補特伽羅故。二者宣說遍計所執自性故。三者宣說諸法作用事業故。勝義相者。當知宣說七種真如故。菩提分法所緣相者。當知宣說遍一切種所知事故。行相者。當知宣說八行觀故。云何名為八行觀耶。一者諦實故。二者安住故。三者過失故。四者功德故。五者理趣故。六者流轉故。七者道理故。八者總別故。諦實者。謂諸法真如。安住者。謂或安立補特伽羅。或復安立諸法遍計所執自性。或復安立一向分別反問置記。或復安立隱密顯了記別差別。過失者。謂我宣說諸雜染法有無量門差別過患。功德者。謂我宣說諸清凈法有無量門差別勝利。理趣者。當知六種。一者真義理趣。二者證得理趣。三者教導理趣。四者遠離二邊理趣。五者不可思議理趣。六者意趣理趣。流轉者。所謂三世三有為相及四種緣。道理者。當知四種。一者觀待道理
【現代漢語翻譯】 現代漢語譯本： 宣說有罪的自性，這是第五種。宣說沒有罪的自性，這是第六種。宣說已經犯下的罪行，這是第七種。宣說捨棄戒律。
曼殊室利（Manjushri，文殊菩薩）。如果我在某個地方用十一種相來決斷、分別、顯示諸法，這就被稱為『本母』。哪十一種相呢？第一是世俗相，第二是勝義相，第三是菩提分法所緣相，第四是行相，第五是自性相，第六是彼果相，第七是彼領受開示相，第八是彼障礙法相，第九是彼隨順法相，第十是彼過患相，第十一是彼勝利相。世俗相，應當知道有三種：一是宣說補特伽羅（Pudgala，人或有情）的緣故，二是宣說遍計所執自性（Parikalpita-svabhava，虛妄分別的自性）的緣故，三是宣說諸法作用事業的緣故。勝義相，應當知道是宣說七種真如的緣故。菩提分法所緣相，應當知道是宣說遍一切種所知事（Sarvakarajnata，對一切事物和現象的知識）的緣故。行相，應當知道是宣說八行觀的緣故。什麼叫做八行觀呢？第一是諦實故，第二是安住故，第三是過失故，第四是功德故，第五是理趣故，第六是流轉故，第七是道理故，第八是總別故。諦實，是指諸法的真如。安住，是指或者安立補特伽羅，或者安立諸法遍計所執自性，或者安立一向分別反問置記，或者安立隱密顯了記別差別。過失，是指我宣說諸雜染法有無量門差別過患。功德，是指我宣說諸清凈法有無量門差別勝利。理趣，應當知道有六種：第一是真義理趣，第二是證得理趣，第三是教導理趣，第四是遠離二邊理趣，第五是不可思議理趣，第六是意趣理趣。流轉，是指所謂三世三有為相以及四種緣。道理，應當知道有四種：第一是觀待道理。
【English Translation】 English version: The fifth is declaring the nature of having offenses. The sixth is declaring the nature of not having offenses. The seventh is declaring the committed offenses. The eighth is declaring the abandonment of precepts.
Manjushri (Manjushri, the Bodhisattva of Wisdom), if in a certain place I decisively, distinctly, and clearly reveal the dharmas with eleven aspects, this is called the 'Original Mother'. What are these eleven aspects? The first is the conventional aspect, the second is the ultimate aspect, the third is the aspect of the object of focus for the factors of enlightenment, the fourth is the aspect of conduct, the fifth is the aspect of self-nature, the sixth is the aspect of its result, the seventh is the aspect of its reception and exposition, the eighth is the aspect of its obstructing dharmas, the ninth is the aspect of its conforming dharmas, the tenth is the aspect of its faults, and the eleventh is the aspect of its benefits. The conventional aspect, it should be known, has three types: first, because of declaring the Pudgala (Pudgala, person or sentient being); second, because of declaring the Parikalpita-svabhava (Parikalpita-svabhava, the nature of imputed reality); third, because of declaring the functions and activities of the dharmas. The ultimate aspect, it should be known, is because of declaring the seven suchnesses. The aspect of the object of focus for the factors of enlightenment, it should be known, is because of declaring the Sarvakarajnata (Sarvakarajnata, knowledge of all aspects). The aspect of conduct, it should be known, is because of declaring the eightfold contemplation. What is called the eightfold contemplation? First, because of truthfulness; second, because of abiding; third, because of faults; fourth, because of merits; fifth, because of reasoning; sixth, because of transmigration; seventh, because of principles; eighth, because of generality and particularity. Truthfulness refers to the suchness of all dharmas. Abiding refers to either establishing the Pudgala, or establishing the Parikalpita-svabhava of the dharmas, or establishing one-sided discrimination, questioning, and refraining from answering, or establishing hidden and manifest distinctions and differences. Faults refer to my declaring that the defiled dharmas have countless doors of different faults. Merits refer to my declaring that the pure dharmas have countless doors of different benefits. Reasoning, it should be known, has six types: first, the reasoning of true meaning; second, the reasoning of attainment; third, the reasoning of instruction; fourth, the reasoning of avoiding the two extremes; fifth, the reasoning of the inconceivable; sixth, the reasoning of intention. Transmigration refers to the characteristics of the three times and the three realms of existence, as well as the four conditions. Principles, it should be known, have four types: first, the principle of dependence.
。二者作用道理。三者證成道理。四者法爾道理。觀待道理者。謂若因若緣能生諸行。及起隨說。如是名為觀待道理。作用道理者。謂若因若緣能得諸法。或能成辦或復生已作諸業用。如是名為作用道理。證成道理者。謂若因若緣能令所立所說所標義得成立。令正覺悟。如是名為證成道理。又此道理略有二種。一者清凈。二者不清凈。由五種相名為清凈。由七種相名不清凈。
云何由五種相名為清凈。一者現見所得相。二者依止現見所得相。三者自類譬喻所引相。四者圓成實相。五者善清凈言教相。
現見所得相者。謂一切行皆無常性。一切行皆是苦性。一切法皆無我性。此為世間現量所得。如是等類。是名現見所得相。依止現見所得相者。謂一切行皆剎那性。他世有性。凈不凈業無失壞性。由彼能依粗無常性現可得故。由諸有情種種差別。依種種業現可得故。由諸有情若樂若苦凈不凈業以為依止現可得故。由此因緣。于不現見可為比度。如是等類。是名依止現見所得相。自類譬喻所引相者。謂于內外諸行聚中。引諸世間共所了知所得生死。以為譬喻。引諸世間共所了知所得生等種種苦相。以為譬喻。引諸世間共所了知所得不自在相以為譬喻。又復于外引諸世間共所了知所得衰盛以為譬喻。如是等類。當
【現代漢語翻譯】 現代漢語譯本：二者作用的道理。三者證成的道理。四者法爾的道理。觀待道理是指，如果因或緣能夠產生各種行為，以及引發隨之而來的言說，這就叫做觀待道理。作用道理是指，如果因或緣能夠獲得各種法，或者能夠成就，或者在產生之後能夠完成各種作用，這就叫做作用道理。證成道理是指，如果因或緣能夠使所建立、所說、所標示的意義得以成立，使人正確覺悟，這就叫做證成道理。而且，這種道理大致有兩種：一是清凈的，二是不清凈的。由五種相稱為清凈，由七種相稱為不清凈。
什麼是由五種相稱為清凈呢？一是現見所得相，二是依止現見所得相，三是自類譬喻所引相，四是圓成實相，五是善清凈言教相。
現見所得相是指，一切行都是無常的性質，一切行都是苦的性質，一切法都是無我的性質。這些是世間現量所能獲得的。像這些等等，就叫做現見所得相。依止現見所得相是指，一切行都是剎那生滅的性質，有他世的存在，清凈和不清凈的業不會消失。因為它們能夠依賴粗略的無常性而顯現，因為各種有情的種種差別，能夠依賴種種業而顯現，因為各種有情的快樂和痛苦都依賴清凈和不清凈的業而顯現。因為這些因緣，對於不現見的事物可以進行比量推度。像這些等等，就叫做依止現見所得相。自類譬喻所引相是指，在內外各種行聚中，引用世間共同瞭解的生死來作為譬喻，引用世間共同瞭解的生等種種苦相來作為譬喻，引用世間共同瞭解的不自在相來作為譬喻。又在外在事物中，引用世間共同瞭解的衰盛來作為譬喻。像這些等等，應當
【English Translation】 English version: Secondly, the principle of function. Thirdly, the principle of proof. Fourthly, the principle of suchness (法爾, dharma-nature). The principle of dependence (觀待道理, guan dai dao li) refers to the fact that if a cause or condition can generate various actions and initiate subsequent speech, it is called the principle of dependence. The principle of function (作用道理, zuo yong dao li) refers to the fact that if a cause or condition can obtain various dharmas, or can accomplish, or can perform various functions after arising, it is called the principle of function. The principle of proof (證成道理, zheng cheng dao li) refers to the fact that if a cause or condition can establish the meaning of what is established, said, or indicated, and enable correct awakening, it is called the principle of proof. Moreover, this principle is roughly of two types: one is pure, and the other is impure. It is called pure by five aspects, and impure by seven aspects.
What are the five aspects by which it is called pure? First, the aspect of what is obtained by direct perception (現見所得相, xian jian suo de xiang). Second, the aspect of relying on what is obtained by direct perception (依止現見所得相, yi zhi xian jian suo de xiang). Third, the aspect of what is drawn by analogies of the same kind (自類譬喻所引相, zi lei pi yu suo yin xiang). Fourth, the aspect of complete reality (圓成實相, yuan cheng shi xiang). Fifth, the aspect of well-purified teachings (善清凈言教相, shan qing jing yan jiao xiang).
The aspect of what is obtained by direct perception refers to the fact that all actions are impermanent in nature, all actions are suffering in nature, and all dharmas are selfless in nature. These are obtained by direct perception in the world. Such things are called the aspect of what is obtained by direct perception. The aspect of relying on what is obtained by direct perception refers to the fact that all actions are momentary in nature, there is existence in other lives, and pure and impure karma is not lost. Because they can rely on the gross impermanence to appear, because the various differences of sentient beings can rely on various karmas to appear, because the happiness and suffering of various sentient beings rely on pure and impure karma to appear. Because of these causes and conditions, one can infer what is not directly seen. Such things are called the aspect of relying on what is obtained by direct perception. The aspect of what is drawn by analogies of the same kind refers to the fact that, in the aggregates of internal and external actions, the worldly understood birth and death are used as analogies, the worldly understood various sufferings such as birth are used as analogies, and the worldly understood non-self-mastery is used as analogies. Furthermore, in external things, the worldly understood decline and prosperity are used as analogies. Such things should
知是名自類譬喻所引相。圓成實相者。謂即如是現見所得相。若依止現見所得相。若自類譬喻所得相。于所成立決定能成。當知是名圓成實相。善清凈言教相者。謂一切智者之所宣說。如言涅槃究竟寂靜。如是等類。當知是名善清凈言教相。善男子。是故由此五種相故。名善觀察清凈道理。由清凈故應可修習。世尊。一切智者相當知有幾種。善男子。略有五種。一者若有出現世間一切智。聲無不普聞。二者成就三十二種大丈夫相。三者具足十力。能斷一切眾生一切疑惑。四者具足四無所畏。宣說正法不為一切他論所伏。而能摧伏一切邪論。五者于善說法毗奈耶中。八支聖道四沙門等皆現可得。如是生故。相故。斷疑網故。非他所伏能伏他故。聖道沙門現可得故。如是五種。當知名為一切智相。善男子。如是證成道理由現量故。由比量故。由聖教量故。由五種相名為清凈。
云何由七種相名不清凈。一者此余同類可得相。二者此余異類可得相。三者一切同類可得相。四者一切異類可得相。五者異類譬喻所引相。六者非圓成實相。七者非善清凈言教相。若一切法意識所識性。是名一切同類可得相。若一切法相性業法因果異相。由隨如是一一異相。決定展轉各各異相。是名一切異類可得相。善男子。若於此余同類可得
【現代漢語翻譯】 現代漢語譯本： 『知是名自類譬喻所引相』：這是指通過同類比喻所引出的認知之相。 『圓成實相』：是指如實顯現、親眼所見的相。如果依據親眼所見的相，或者依據同類比喻所得的相，對於所要成立的結論能夠確定無疑地成立，這就被稱為圓成實相。 『善清凈言教相』：是指一切智者（Sarvajna）所宣說的教言，例如說『涅槃（Nirvana）是究竟寂靜』等等。這類教言被稱為善清凈言教相。 『善男子，因此，由於這五種相的緣故，被稱為善於觀察清凈的道理。由於清凈的緣故，應當可以修習。』 『世尊，一切智者（Sarvajna）的相，應當知道有幾種？』 『善男子，略有五種。第一，如果有人出現在世間，被稱為一切智者（Sarvajna），他的名聲沒有不普遍聽聞的。第二，成就三十二種大丈夫相。第三，具足十力，能夠斷除一切眾生的一切疑惑。第四，具足四無所畏，宣說正法不被一切其他論點所折服，而且能夠摧伏一切邪論。第五，在善於說法和毗奈耶（Vinaya，戒律）中，八支聖道和四沙門果等都能夠實際獲得。』 『像這樣，由於出生，由於（殊勝的）相，由於斷除疑惑之網，由於不被他人折服而能折服他人，由於聖道和沙門果能夠實際獲得，像這五種，應當知道被稱為一切智相。』 『善男子，像這樣，證成道理是由於現量（Pratyaksha，現證量）的緣故，由於比量（Anumana，比度量）的緣故，由於聖教量（Agama，聖言量）的緣故，由於五種相的緣故，被稱為清凈。』
『怎樣由於七種相被稱為不清凈呢？第一，此余同類可得相。第二，此余異類可得相。第三，一切同類可得相。第四，一切異類可得相。第五，異類譬喻所引相。第六，非圓成實相。第七，非善清凈言教相。』 『如果一切法都是意識所能識別的自性，這被稱為一切同類可得相。如果一切法的相、性、業、法、因、果等異相，由於隨順如是每一個異相，決定輾轉各各不同的相，這被稱為一切異類可得相。』 『善男子，如果對於此余同類可得……』
【English Translation】 English version: 'Knowing is a characteristic drawn from analogies of the same kind': This refers to the aspect of cognition derived through analogies of the same category. 'Perfected Reality Aspect (Parinishpanna-lakshana)': This refers to the aspect that is truly manifest and directly perceived. If, based on the directly perceived aspect or the aspect obtained through analogies of the same kind, the conclusion to be established can be determined and undoubtedly established, this is called the Perfected Reality Aspect. 'Aspect of Well-Purified Verbal Instruction': This refers to the teachings proclaimed by the All-Knowing One (Sarvajna), such as 'Nirvana is ultimate peace' and so on. This kind of teaching is called the Aspect of Well-Purified Verbal Instruction. 'Good man, therefore, because of these five aspects, it is called skillful observation of pure reasoning. Because of its purity, it should be cultivated.' 'World Honored One, how many aspects should be known to be those of the All-Knowing One (Sarvajna)?' 'Good man, briefly, there are five. First, if someone appears in the world and is called the All-Knowing One (Sarvajna), his name is universally heard. Second, he possesses the thirty-two major marks of a great man. Third, he is endowed with the ten powers and can cut off all doubts of all beings. Fourth, he is endowed with the four fearlessnesses, proclaiming the true Dharma without being subdued by any other theories, and is able to subdue all heretical theories. Fifth, in the well-taught Dharma and Vinaya (discipline), the eightfold noble path and the four fruits of a Shramana (ascetic) are actually attainable.' 'Like this, because of birth, because of (auspicious) marks, because of cutting off the net of doubts, because of not being subdued by others but being able to subdue others, because the noble path and the fruits of a Shramana are actually attainable, these five should be known as the aspects of the All-Knowing One.' 'Good man, like this, the proof of reasoning is because of direct perception (Pratyaksha), because of inference (Anumana), because of valid scripture (Agama), and because of the five aspects, it is called pure.'
'How is it called impure because of seven aspects? First, the aspect of attainability of this and other similar kinds. Second, the aspect of attainability of this and other dissimilar kinds. Third, the aspect of attainability of all similar kinds. Fourth, the aspect of attainability of all dissimilar kinds. Fifth, the aspect drawn from analogies of dissimilar kinds. Sixth, the non-Perfected Reality Aspect. Seventh, the non-Well-Purified Verbal Instruction Aspect.' 'If the nature of all dharmas is that which is cognized by consciousness, this is called the aspect of attainability of all similar kinds. If the different aspects of all dharmas, such as characteristics, nature, actions, laws, causes, and effects, due to following each of these different aspects, determine the mutually different aspects in turn, this is called the aspect of attainability of all dissimilar kinds.' 'Good man, if regarding this and other similar kinds that can be attained...'
相及譬喻中。有一切異類相者。由此因緣于所成立非決定故。是名非圓成實相。又於此余異類可得相及譬喻中。有一切同類相者。由此因緣于所成立不決定故。亦名非圓成實相。非圓成實故。非善觀察清凈道理。不清凈故。不應修習。若異類譬喻所引相。若非善清凈言教相。當知體性皆不清凈。法爾道理者。謂如來出世若不出世。法性安住。法住法界。是名法爾道理。總別者。謂先總說一句法已。後後諸句差別分別究竟顯了。
自性相者。謂我所說有行有緣所有能取菩提分法。謂念住等。如是名為彼自性相。彼果相者。謂若世間。若出世間諸煩惱斷。及所引發世出世間諸果功德。如是名為得彼果相。彼領受開示相者。謂即于彼以解脫智而領受之。及廣為他宣說開示。如是名為彼領受開示相。彼障礙法相者。謂即于修菩提分法。能隨障礙諸染污法。是名彼障礙法相。彼隨順法相者。謂即于彼多所作法。是名彼隨順法相。彼過患相者。當知即彼諸障礙法所有過失。是名彼過患相。彼勝利相者。當知即彼諸隨順法所有功德。是名彼勝利相。
曼殊室利菩薩。復白佛言。唯愿世尊。為諸菩薩略說契經調伏本母不共外道陀羅尼義。由此不共陀羅尼義。令諸菩薩得入如來所說諸法甚深密意。佛告曼殊室利菩薩曰。善男
【現代漢語翻譯】 現代漢語譯本：在相關的比喻中，如果存在一切不同型別的特徵，由於這個原因，對於所要成立的觀點無法確定，這被稱為非圓成實相（Parinispanna，究竟真實）。此外，在其他不同型別的可以獲得特徵和比喻中，如果存在一切同類型的特徵，由於這個原因，對於所要成立的觀點也無法確定，這也稱為非圓成實相。因為不是圓成實相，所以不是善於觀察的清凈道理。因為不清凈，所以不應該修習。如果不同型別的比喻所引出的特徵，或者不是善良清凈的言教特徵，應當知道其體性都是不清凈的。法爾道理是指，無論如來（Tathagata，佛）出世與否，法性（Dharmata，事物本性）都安住，法（Dharma，佛法）住於法界（Dharmadhatu，法界）。這被稱為法爾道理。總別是指，先總的說一句法，然後後面的句子差別分別，究竟顯了。 自性相是指，我所說的有行有緣的所有能獲取菩提（Bodhi，覺悟）的組成部分，比如念住（Smrtyupasthana，四念住）等。這被稱為它們的自性相。它們的果相是指，無論是世間還是出世間，各種煩惱的斷除，以及所引發的世間和出世間的各種果報功德。這被稱為獲得它們的果相。它們的領受開示相是指，用解脫的智慧來領受它們，並且廣泛地為他人宣說開示。這被稱為它們的領受開示相。它們的障礙法相是指，對於修習菩提分法（Bodhipaksika-dharma，三十七道品），能夠隨之產生障礙的各種染污法。這被稱為它們的障礙法相。它們的隨順法相是指，對於它們多所造作的法。這被稱為它們的隨順法相。它們的過患相是指，應當知道就是那些障礙法的所有過失。這被稱為它們的過患相。它們的勝利相是指，應當知道就是那些隨順法的所有功德。這被稱為它們的勝利相。 曼殊室利菩薩（Manjusri，文殊菩薩）又對佛說：『唯愿世尊，為諸菩薩略說契經（Sutra，佛經）調伏本母不共外道陀羅尼（Dharani，總持）的意義。通過這種不共外道的陀羅尼意義，使諸菩薩能夠進入如來所說諸法的甚深密意。』佛告訴曼殊室利菩薩說：『善男子，』
【English Translation】 English version: In relevant analogies, if there are characteristics of all different kinds, due to this reason, the established view is uncertain. This is called non-Parinispanna (perfected reality). Furthermore, in other different kinds of obtainable characteristics and analogies, if there are characteristics of all similar kinds, due to this reason, the established view is also uncertain. This is also called non-Parinispanna. Because it is not Parinispanna, it is not a pure principle of good observation. Because it is not pure, it should not be practiced. If the characteristics drawn from analogies of different kinds, or the characteristics of teachings that are not good and pure, it should be known that their nature is impure. The natural principle (法爾道理) refers to the fact that whether the Tathagata (Thus Come One) appears in the world or not, the Dharmata (nature of phenomena) abides, and the Dharma (teachings) abides in the Dharmadhatu (realm of Dharma). This is called the natural principle. General and specific (總別) refers to first speaking a general sentence of Dharma, and then the subsequent sentences are differentiated, distinguished, and ultimately revealed. The characteristic of self-nature (自性相) refers to all the components of Bodhi (enlightenment) that I have spoken of, which have activity and conditions, such as the Smrtyupasthana (Four Foundations of Mindfulness). This is called their characteristic of self-nature. Their characteristic of result (彼果相) refers to the cessation of all afflictions, whether worldly or supramundane, and the various merits and virtues of worldly and supramundane results that are generated. This is called obtaining their characteristic of result. Their characteristic of reception and exposition (彼領受開示相) refers to receiving them with the wisdom of liberation and extensively explaining and expounding them to others. This is called their characteristic of reception and exposition. Their characteristic of obstructing dharmas (彼障礙法相) refers to the various defiled dharmas that can obstruct the practice of Bodhipaksika-dharma (thirty-seven factors of enlightenment). This is called their characteristic of obstructing dharmas. Their characteristic of conducive dharmas (彼隨順法相) refers to the dharmas that are frequently practiced in relation to them. This is called their characteristic of conducive dharmas. Their characteristic of faults (彼過患相) refers to all the faults of those obstructing dharmas. This is called their characteristic of faults. Their characteristic of benefits (彼勝利相) refers to all the merits of those conducive dharmas. This is called their characteristic of benefits. Manjusri Bodhisattva (Gentle Glory Bodhisattva) then said to the Buddha: 'May the World-Honored One briefly explain to the Bodhisattvas the meaning of the Sutra (scripture), the Mother of Taming, the Dharani (incantation) that is not shared with externalists. Through this meaning of the Dharani that is not shared with externalists, may the Bodhisattvas be able to enter the profound and secret meaning of the dharmas spoken by the Tathagata.' The Buddha said to Manjusri Bodhisattva: 'Good man,'
子。汝今諦聽。吾當為汝略說不共陀羅尼義。令諸菩薩於我所說密意言詞能善悟入。善男子。若雜染法若清凈法。我說一切皆無作用。亦都無有補特伽羅。以一切種離所為故。非雜染法先染后凈。非清凈法后凈先染。凡夫異生於粗重身執著諸法補特伽羅自性差別。隨眠妄見以為緣故。計我我所。由此妄謂我見我聞。我嗅我嘗我觸我知。我食我作。我染我凈。如是等類邪加行轉。若有如實知如是者便能永斷粗重之身。獲得一切煩惱不住。最極清凈離諸戲論。無為依止。無有加行。善男子。當知是名略說不共陀羅尼義。爾時世尊欲重宣此義。而說頌曰。
一切雜染清凈法 皆無作用數取趣 由我宣說離所為 染污清凈非先後 于粗重身隨眠見 為緣計我及我所 由此妄謂我見等 我食我為我染凈 若如實知如是者 乃能永斷粗重身 得無染凈無戲論 無為依止無加行
爾時曼殊室利菩薩復白佛言。世尊。云何應知諸如來心生起之相。佛告曼殊室利菩薩曰。善男子。夫如來者。非心意識生起所顯。然諸如來有無加行心法生起。當知此事猶如變化。世尊。若諸如來法身。遠離一切加行。既無加行。云何而有心法生起。善男子。先所修習方便般若加行力故。有心生起。善男子。譬如正入無心睡
【現代漢語翻譯】 現代漢語譯本： 『子，你現在仔細聽。我將為你簡略地說說不共陀羅尼（unequalled dharani）的意義，使各位菩薩能夠很好地領悟我所說的秘密言辭的含義。善男子，無論是雜染之法還是清凈之法，我說一切都沒有作用，也根本沒有補特伽羅（pudgala，人我，個體）。因為一切種類都遠離了所為的緣故。不是雜染之法先染后凈，也不是清凈之法后凈先染。凡夫異生對於粗重的身體執著，對於諸法和補特伽羅的自性差別執著，以隨眠（anusaya，潛在的煩惱）和妄見作為緣故，計較於我與我所。由此虛妄地認為我見、我聞、我嗅、我嘗、我觸、我知，我食、我作，我染、我凈。像這些種類的邪加行（wrong practice）運轉。如果有人如實地知道這些，便能永遠斷除粗重的身體，獲得一切煩惱的止息，最極清凈，遠離各種戲論，無為的依止，沒有加行。善男子，應當知道這就是簡略地說的不共陀羅尼的意義。』 當時世尊想要再次宣揚這個意義，於是說了偈頌： 『一切雜染清凈法，皆無作用數取趣（pudgala）。由我宣說離所為，染污清凈非先後。于粗重身隨眠見，為緣計我及我所。由此妄謂我見等，我食我為我染凈。若如實知如是者，乃能永斷粗重身。得無染凈無戲論，無為依止無加行。』 當時曼殊室利（Manjusri）菩薩再次對佛說：『世尊，應該如何瞭解諸如來心生起的現象？』佛告訴曼殊室利菩薩說：『善男子，所謂的如來，不是心意識生起所能顯示的。然而諸如來有無加行（effortless）的心法生起，應當知道這件事就像變化一樣。』世尊，如果諸如來的法身，遠離一切加行，既然沒有加行，怎麼會有心法生起呢？』善男子，先前所修習的方便般若（prajna，智慧）加行力的緣故，有心生起。善男子，譬如正進入無心睡眠。
【English Translation】 English version: 『Son, listen carefully now. I will briefly explain to you the meaning of the Unequalled Dharani (unequalled dharani), so that all Bodhisattvas can well understand the meaning of the secret words I speak. Good son, whether it is defiled dharma or pure dharma, I say that everything is without function, and there is fundamentally no Pudgala (pudgala, self, individual). Because all kinds are far from what is done. It is not that defiled dharma is first defiled and then pure, nor is it that pure dharma is pure first and then defiled. Ordinary beings are attached to the gross body, attached to the nature and differences of all dharmas and Pudgalas, and take latent tendencies (anusaya, latent afflictions) and false views as the cause, calculating on 'I' and 'mine'. From this, they falsely think 'I see, I hear, I smell, I taste, I touch, I know, I eat, I do, I am defiled, I am pure.' Such kinds of wrong practices revolve. If someone truly knows these, they can forever cut off the gross body, obtain the cessation of all afflictions, be most pure, be far from all plays, have non-action as reliance, and have no practice. Good son, you should know that this is the meaning of the Unequalled Dharani briefly explained.』 At that time, the World Honored One wanted to proclaim this meaning again, so he spoke the verse: 『All defiled and pure dharmas, are without function and Pudgala (pudgala). Because I proclaim that they are far from what is done, defilement and purity are not before and after. In the gross body, latent tendencies and views, are the cause of calculating 'I' and 'mine'. From this, they falsely think 'I see' and so on, 'I eat, I do, I am defiled, I am pure'. If one truly knows these, then one can forever cut off the gross body. Obtain no defilement and purity, no plays, non-action as reliance, and no practice.』 At that time, Manjusri (Manjusri) Bodhisattva again said to the Buddha: 『World Honored One, how should one understand the phenomena of the arising of the minds of all Tathagatas?』 The Buddha told Manjusri Bodhisattva: 『Good son, the so-called Tathagata is not something that can be shown by the arising of mind, consciousness, and perception. However, all Tathagatas have effortless (effortless) mind-dharmas arising, and you should know that this matter is like a transformation.』 『World Honored One, if the Dharmakaya of all Tathagatas is far from all practices, since there is no practice, how can there be mind-dharmas arising?』 『Good son, because of the power of the skillful means and wisdom (prajna, wisdom) practice previously cultivated, there is mind arising. Good son, it is like entering mindless sleep.
眠。非於覺悟而作加行。由先所作加行勢力。而復覺悟。又如正在滅盡定中。非於起定而作加行。由先所作加行勢力還從定起。如從睡眠及滅盡定心更生起。如是如來由先修習方便般若加行力故。當知復有心法生起。世尊。如來化身當言有心。為無心耶。善男子。非是有心。亦非無心。何以故。無自依心故。有依他心故。
世尊。如來所行如來境界此之二種有何差別。善男子。如來所行。謂一切種如來共有不可思議無量功德眾所莊嚴清凈佛土。如來境界。謂一切種五界差別。何等為五。一者有情界。二者世界。三者法界。四者調伏界。五者調伏方便界。如是名為二種差別。世尊。如來成等正覺。轉正法輪。入大涅槃。如是三種。當知何相。善男子。當知此三皆無二相。謂非成等正覺。非不成等正覺。非轉正法輪。非不轉正法輪。非入大涅槃。非不入大涅槃。何以故。如來法身究竟凈故。如來化身常示現故。
世尊。諸有情類但于化身見聞奉事生諸功德。如來於彼有何因緣。善男子。如來是彼增上所緣之因緣故。又彼化身是如來力所住持故。
世尊。等無加行何因緣故。如來法身為諸有情放大智光。及出無量化身影像。聲聞獨覺解脫之身。無如是事。善男子。譬如等無加行從日月輪水火二種頗胝迦寶
【現代漢語翻譯】 現代漢語譯本：睡眠時，並非在覺悟的狀態下進行努力。而是由於先前所作努力的力量，才得以再次覺悟。又如正在滅盡定（Nirvana Samapatti，一種甚深的禪定狀態）中，並非爲了出定而進行努力，而是由於先前所作努力的力量，才得以從定中出來。如同從睡眠和滅盡定中，心識重新生起一樣，如來（Tathagata，佛的稱號）也是由於先前修習方便般若（Upaya-prajna，善巧智慧）的努力，當知會有心法生起。世尊，如來化身（Nirmanakaya，佛的應化之身）應該說是有心，還是無心呢？善男子，既非有心，也非無心。為什麼呢？因為沒有自依心（獨立自主的心），但有依他心（依賴其他條件而存在的心）。 世尊，如來所行（Tathagata-gocara，如來所行的境界）和如來境界（Tathagata-visaya，如來所證的境界）這兩種有什麼差別？善男子，如來所行，是指一切種類的如來共同擁有的，以不可思議的無量功德眾所莊嚴的清凈佛土。如來境界，是指一切種類的五界差別。哪五種呢？一者有情界（Sattvadhatu，眾生界），二者世界（Lokadhatu，物質世界），三者法界（Dharmadhatu，諸法實相的界），四者調伏界（Vinayadhatu，可調伏的眾生界），五者調伏方便界（Vinayopaya-dhatu，調伏眾生的方便法門）。這些就叫做兩種差別。世尊，如來成等正覺（Samyak-sambuddha，圓滿覺悟），轉正法輪（Dharmacakra-pravartana，宣說佛法），入大涅槃（Mahaparinirvana，徹底的寂滅），這三種，應當知道是什麼樣的狀態？善男子，應當知道這三種都沒有二相（對立的相），即非成等正覺，也非不成等正覺；非轉正法輪，也非不轉正法輪；非入大涅槃，也非不入大涅槃。為什麼呢？因為如來法身（Dharmakaya，佛的法性之身）究竟清凈的緣故，如來化身常常示現的緣故。 世尊，諸有情類僅僅對於化身見聞奉事而生出各種功德，如來對於他們有什麼因緣關係呢？善男子，如來是他們增上所緣之因緣的緣故。而且那些化身是如來的力量所住持的緣故。 世尊，在沒有額外努力的情況下，是什麼因緣使得如來法身能夠為諸有情放出大智慧光明，並且顯現出無量化身影像，而聲聞（Sravaka，聽聞佛法而修行的弟子）、獨覺（Pratyekabuddha，不依師教而獨自覺悟者）的解脫之身，卻沒有這樣的能力呢？善男子，譬如在沒有額外努力的情況下，從日月輪、水和火，以及兩種頗胝迦寶（Sphatika，水晶）
【English Translation】 English version: In sleep, there is no effort made towards awakening. It is due to the power of previous efforts that one awakens again. Similarly, when one is in the Samadhi of Cessation (Nirvana Samapatti, a profound state of meditative absorption), there is no effort made to arise from that Samadhi. It is due to the power of previous efforts that one arises from that Samadhi. Just as the mind arises again from sleep and the Samadhi of Cessation, so too, the Tathagata (Buddha's title) , due to the power of previously cultivated skillful means and wisdom (Upaya-prajna), it should be known that mental phenomena arise again. World Honored One, should the Emanation Body (Nirmanakaya, the manifested body of the Buddha) of the Tathagata be said to have mind or to be without mind? Good son, it is neither with mind nor without mind. Why is that? Because it does not have a self-reliant mind (independent mind), but it has a mind that depends on others (dependent on other conditions). World Honored One, what is the difference between the Conduct of the Tathagata (Tathagata-gocara, the realm of conduct of the Tathagata) and the Realm of the Tathagata (Tathagata-visaya, the realm of realization of the Tathagata)? Good son, the Conduct of the Tathagata refers to the pure Buddha-lands adorned with inconceivable and immeasurable multitudes of merits, which are shared by all kinds of Tathagatas. The Realm of the Tathagata refers to the distinctions of the five realms of all kinds. What are the five? First, the realm of sentient beings (Sattvadhatu, the realm of beings), second, the world realm (Lokadhatu, the material world), third, the Dharma realm (Dharmadhatu, the realm of the true nature of all phenomena), fourth, the realm of those to be tamed (Vinayadhatu, the realm of beings to be tamed), and fifth, the realm of skillful means for taming (Vinayopaya-dhatu, the skillful means for taming beings). These are called the two kinds of differences. World Honored One, the Tathagata's attainment of Complete and Perfect Enlightenment (Samyak-sambuddha, perfect enlightenment), turning the Wheel of Dharma (Dharmacakra-pravartana, teaching the Dharma), and entering into Great Nirvana (Mahaparinirvana, complete cessation), what should be known about these three states? Good son, it should be known that these three have no duality (opposing characteristics), that is, neither attaining Complete and Perfect Enlightenment nor not attaining Complete and Perfect Enlightenment; neither turning the Wheel of Dharma nor not turning the Wheel of Dharma; neither entering into Great Nirvana nor not entering into Great Nirvana. Why is that? Because the Dharma Body (Dharmakaya, the body of the Dharma nature) of the Tathagata is ultimately pure, and because the Emanation Body of the Tathagata constantly manifests. World Honored One, if sentient beings only see, hear, and serve the Emanation Body and generate various merits, what causal relationship does the Tathagata have with them? Good son, the Tathagata is the cause and condition of their supreme object of focus. Moreover, those Emanation Bodies are sustained by the power of the Tathagata. World Honored One, without additional effort, what is the cause and condition that allows the Dharma Body of the Tathagata to emit great light of wisdom for all sentient beings and manifest countless emanation body images, while the liberated bodies of Sravakas (Sravaka, disciples who practice by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment independently without a teacher) do not have such abilities? Good son, just as without additional effort, from the sun and moon, water and fire, and two kinds of Sphatika gems (Sphatika, crystal)
放大光明。非余水火。頗胝迦寶謂大威德有情所住持故。諸有情業增上力故。又如從彼善工業者之所雕飾末尼寶珠出印文像。不從所餘不雕飾者。如是緣于無量法界方便般若。極善修習磨瑩整合如來法身。從是能放大智光明。及出種種化身影像。非唯從彼解脫之身有如斯事。
世尊。如世尊說如來菩薩威德住持。令諸眾生於欲界中生剎帝利婆羅門等大富貴家。人身財寶無不圓滿。或欲界天色無色界一切身財圓滿可得。世尊。此中有何密意。善男子。如來菩薩威德住持若道若行。於一切處能令眾生獲得身財皆圓滿者。即隨所應為彼宣說此道此行。若有能於此道此行正修行者。於一切處所獲身財無不圓滿。若有眾生於此道此行。違背輕毀。又於我所起損惱心及瞋恚心。命終已后。於一切處所得身財無不下劣。善男子。由是因緣當知如來及諸菩薩威德住持。非但能令身財圓滿。如來菩薩住持威德。亦令眾生身財下劣。
世尊。諸穢土中何事易得。何事難得。諸凈土中何事易得。何事難得。善男子。諸穢土中八事易得。二事難得。何等名為八事易得。一者外道。二者有苦眾生。三者種姓家世興衰差別。四者行諸惡行。五者毀犯尸羅。六者惡趣。七者下乘。八者下劣意樂加行菩薩。何等名為二事難得。一者增上意樂
【現代漢語翻譯】 現代漢語譯本 放大光明，並非僅僅是水火的作用。頗胝迦寶（Sphatika，一種透明的水晶）因為大威德有情（Mahānubhāva sattva，具有大威力的眾生）的住持而具有力量。諸有情的業力增長也是原因。又比如，從那些善於雕琢的工匠手中雕飾出來的摩尼寶珠，能夠顯現印文和影象，而不是那些未經雕琢的寶珠所能做到的。同樣，依靠對無量法界（Ananta dharma-dhātu，無限的法界）的方便般若（Upāya-prajñā，善巧方便的智慧）進行極好的修習和磨練，才能整合如來法身（Tathāgata-dharma-kāya，如來的法身）。從此法身能夠放出大智慧的光明，以及顯現種種化身影像，而不僅僅是從解脫之身才能有這樣的事情。
世尊，正如世尊所說，如來菩薩（Tathāgata-bodhisattva，如來和菩薩）的威德住持，能夠使眾生在欲界（Kāma-dhātu，充滿慾望的界）中出生于剎帝利（Kshatriya，統治階級）、婆羅門（Brahmana，祭司階級）等大富貴之家，人身和財寶沒有不圓滿的。或者在欲界天（Kāma-deva，欲界的天神）、色無色界（Rūpa-arūpa-dhātu，色界和無色界）中，一切身財圓滿都可以獲得。世尊，這其中有什麼密意呢？善男子，如來菩薩的威德住持，無論是道還是行，在一切處都能使眾生獲得身財圓滿，即隨其所應為他們宣說此道此行。如果有人能夠對此道此行正確修行，在一切處所獲得的身財沒有不圓滿的。如果有眾生對此道此行違背輕毀，又對我（如來）生起損惱心和瞋恚心，命終之後，在一切處所得的身財沒有不下劣的。善男子，由此因緣應當知道，如來及諸菩薩的威德住持，非但能令身財圓滿，如來菩薩的住持威德，也令眾生身財下劣。
世尊，在諸穢土（Impure lands，不凈的國土）中，什麼事情容易得到，什麼事情難以得到？在諸凈土（Pure lands，清凈的國土）中，什麼事情容易得到，什麼事情難以得到？善男子，在諸穢土中，八件事情容易得到，兩件事情難以得到。哪八件事情容易得到呢？一是外道（Tirthika，佛教以外的宗教或哲學派別），二是有苦眾生（Duhkha sattva，受苦的眾生），三是種姓家世興衰的差別，四是行諸惡行（Papa-karma，做各種惡行），五是毀犯尸羅（Śīla，戒律），六是惡趣（Durgati，不好的去處，如地獄、餓鬼、畜生），七是下乘（Hīnayāna，小乘），八是下劣意樂加行菩薩（Adhimukti-prayoga-bodhisattva，發心和行為都低劣的菩薩）。哪兩件事情難以得到呢？一是增上意樂（Adhyāśaya，增上的意樂）。
【English Translation】 English version The magnification of light is not merely due to water and fire. Sphatika (a type of transparent crystal) possesses power because it is upheld by Mahānubhāva sattvas (beings of great power). The increasing force of the karma of sentient beings is also a reason. Furthermore, just as mani jewels, adorned by skilled artisans, can display imprints and images, unlike unadorned ones, similarly, through the skillful practice and refinement of Upāya-prajñā (skillful wisdom) within the Ananta dharma-dhātu (limitless realm of phenomena), the Tathāgata-dharma-kāya (Dharma Body of the Tathagata) is formed. From this Dharma Body, great wisdom light can be emitted, and various manifestations can appear, not only from the body of liberation.
Venerable One, as the Venerable One has said, the majestic power of the Tathāgata-bodhisattvas (Tathagatas and Bodhisattvas) enables beings in the Kāma-dhātu (desire realm) to be born into wealthy families such as Kshatriyas (ruling class) and Brahmanas (priestly class), with complete human bodies and abundant wealth. Or, in the Kāma-devas (desire realm gods), Rūpa-arūpa-dhātu (form and formless realms), complete bodies and wealth can be obtained. Venerable One, what is the hidden meaning in this? Good son, the majestic power of the Tathāgata-bodhisattvas, whether in path or conduct, enables beings everywhere to obtain complete bodies and wealth. Accordingly, this path and conduct are proclaimed to them. If anyone correctly practices this path and conduct, the bodies and wealth obtained everywhere will be complete. If any beings violate or disparage this path and conduct, and harbor harmful or hateful thoughts towards me (the Tathagata), after death, the bodies and wealth obtained everywhere will be inferior. Good son, for this reason, know that the majestic power of the Tathagatas and Bodhisattvas not only enables complete bodies and wealth, but also causes beings' bodies and wealth to be inferior.
Venerable One, in impure lands (Impure lands), what is easy to obtain, and what is difficult to obtain? In pure lands (Pure lands), what is easy to obtain, and what is difficult to obtain? Good son, in impure lands, eight things are easy to obtain, and two things are difficult to obtain. What are the eight things that are easy to obtain? First, Tirthikas (non-Buddhists), second, Duhkha sattvas (suffering beings), third, the differences in the rise and fall of castes and families, fourth, Papa-karma (performing evil deeds), fifth, violations of Śīla (moral discipline), sixth, Durgati (bad destinies), seventh, Hīnayāna (the Lesser Vehicle), and eighth, Adhimukti-prayoga-bodhisattvas (Bodhisattvas with inferior aspiration and practice). What are the two things that are difficult to obtain? First, Adhyāśaya (superior intention).
加行菩薩之所游集。二者如來出現於世。善男子。諸凈土中與上相違。當知八事甚為難得二事易得。世尊。於此解深密法門中。此名何教。我當云何奉持。善男子。此名如來成所作事了義之教。於此如來成所作事了義之教。汝當奉持。說是如來成所作事了義教時。于大會中有七十五千菩薩摩訶薩。皆得圓滿法身證覺。
瑜伽師地論卷第七十八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第七十九
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之八
如是已說功德品抉擇。問如說五種無量。謂有情界無量等。彼一切世界當言平等平等。為有差別。答當言有差別。彼復有二種。一者清凈。二者不清凈。于清凈世界中。無那落迦傍生餓鬼可得。亦無慾界色無色界。亦無苦受可得。純菩薩僧于中止住。是故說名清凈世界。已入第三地菩薩。由愿自在力故。于彼受生。無有異生及非異生聲聞獨覺。若異生菩薩得生於彼。問若無異生菩薩。及非異生聲聞獨覺得生彼者。何因緣故。菩薩教中作如是說。若菩薩等意願于彼。如是一切皆當往生。答為化懈怠種類未集善根所化眾生故。密意作如是說。所以者何。彼由如是蒙勸勵時便舍懈怠。于善法中勤修加行。從此漸
【現代漢語翻譯】 現代漢語譯本： 加行菩薩所遊歷聚集的地方。第二是如來出現在世間。善男子，在各種凈土中，情況與上述相反。應當知道八件事非常難得，兩件事容易得到。世尊，在這《解深密經》法門中，這叫什麼教？我應當如何奉持？善男子，這叫做如來成就所作事業的了義之教。對於這如來成就所作事業的了義之教，你應當奉持。當宣說如來成就所作事業的了義教時，在大會中有七萬五千位菩薩摩訶薩（偉大的菩薩），都獲得了圓滿法身，證得了覺悟。 瑜伽師地論卷第七十八 大正藏第 30 冊 No. 1579 瑜伽師地論 瑜伽師地論卷第七十九 彌勒菩薩說 三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之八 像這樣已經說了功德品抉擇。問：像所說的五種無量，即有情界無量等，那一切世界應當說是平等平等，還是有差別？答：應當說是有差別的。那又有兩種，一是清凈的，二是不清凈的。在清凈世界中，沒有那落迦（地獄）、傍生（畜生）、餓鬼可以見到。也沒有欲界、色界、無色界。也沒有苦受可以感受到。只有菩薩僧在那裡止住。所以叫做清凈世界。已經進入第三地菩薩，由於願力自在的緣故，在那裡受生。沒有異生以及非異生的聲聞、獨覺。如果異生菩薩能夠生在那裡。問：如果沒有異生菩薩，以及非異生的聲聞、獨覺得生在那裡，是什麼因緣的緣故，菩薩教中作這樣的說法，如果菩薩等意願在那裡，像這樣一切都應當往生。答：爲了教化懈怠種類，未聚集善根所教化的眾生，所以秘密地作這樣的說法。為什麼呢？他們由於這樣蒙受勸勵時，便捨棄懈怠，在善法中勤奮修行加行，從此逐漸...
【English Translation】 English version: The places where Bodhisattvas practicing exertion travel and gather. Second, the Tathagata (Thus Come One) appears in the world. Good son, in various Pure Lands, the situation is the opposite of the above. You should know that eight things are very difficult to obtain, and two things are easy to obtain. World Honored One, in this profound and secret Dharma (law) teaching, what is this called? How should I uphold it? Good son, this is called the teaching of definitive meaning of the Tathagata's (Thus Come One's) accomplished deeds. You should uphold this teaching of definitive meaning of the Tathagata's (Thus Come One's) accomplished deeds. When the teaching of definitive meaning of the Tathagata's (Thus Come One's) accomplished deeds was being proclaimed, in the assembly there were seventy-five thousand Bodhisattva Mahasattvas (great beings), all of whom attained the complete Dharma body and realized enlightenment. Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) Volume 78 Taisho Tripitaka Volume 30 No. 1579 Yogacarabhumi-sastra Yogacarabhumi-sastra Volume 79 Said by Maitreya Bodhisattva (The future Buddha) Tripiṭaka Master Xuanzang (A famous Chinese Buddhist monk and translator) translated under imperial order, Chapter Eight of the Bodhisattva Grounds in the Section on Determining Compendium Thus, the determination of the qualities chapter has been spoken. Question: As the five immeasurables are spoken of, such as the immeasurable realm of sentient beings, should all those worlds be said to be equal and the same, or are there differences? Answer: It should be said that there are differences. There are two kinds: one is pure, and the other is impure. In pure worlds, there are no Naraka (hells), animals, or hungry ghosts to be found. There are also no desire realm, form realm, or formless realm. There is also no suffering to be felt. Only the Sangha (community) of Bodhisattvas dwells there. Therefore, it is called a pure world. Bodhisattvas who have already entered the third ground are born there due to the power of their vows. There are no ordinary beings or non-ordinary beings, Sravakas (hearers), or Pratyekabuddhas (solitary Buddhas). If ordinary Bodhisattvas can be born there. Question: If there are no ordinary Bodhisattvas, and no non-ordinary Sravakas (hearers) or Pratyekabuddhas (solitary Buddhas) born there, for what reason does the Bodhisattva teaching say that if Bodhisattvas and others wish to be there, all of them should be reborn there? Answer: It is to teach those who are lazy and have not accumulated good roots, so it is said secretly. Why? Because when they are encouraged in this way, they abandon laziness and diligently cultivate practice in good Dharmas (teachings), and gradually from there...
漸堪于彼生。當得法性。應知是名此中密意。複次菩薩依四種住能成四事。
云何四住。一者極歡喜住。二者增上戒住。三者增上心住。四者增上慧住。云何極歡喜住。謂諸菩薩隨所安住。已入清凈增上意樂地故。乃至當坐妙菩提座。於三寶所不藉他緣意樂清凈。云何增上戒住。謂諸菩薩即于如是極歡喜住。從此已上隨所安住。具性尸羅。遠離一切慳吝犯戒。即以如是圓滿戒舍。迴向無上正等菩提。云何增上心住。謂諸菩薩即依如是增上戒住。從此已上隨所安住離欲界貪。獲得靜慮及諸等至。安住慈悲。于諸眾生隨能隨力如實正行。云何增上慧住。謂諸菩薩即依如是增上心住。從此已上隨所安住。漸能獲得菩提分法善巧。諸諦善巧。緣起善巧。不共法安立智善巧。出過一切聲聞獨覺共所證智。即於此中不共法安立智者。謂于菩薩藏中。密意言辭智。非安立諦智。及安立諦智。即於此中共所得智者。謂依緣起所得證智。云何依此四住能成四事。謂諸菩薩依止初住。乃至當坐妙菩提座。終不棄捨大菩提心。依第二住乃至當坐妙菩提座。當來自身財寶善品運運增長。依第三住。為欲利益諸有情故。轉諸靜慮。以大願力還生欲界。而不為彼欲纏煩惱之所染污。依第四住。於一切法安立通達而得善巧。為度眾生故。發誓愿
【現代漢語翻譯】 現代漢語譯本： 逐漸能夠于彼處出生，當獲得法性（Dharmata，事物本來的性質）。應當知道這就是此中的密意。此外，菩薩依靠四種住處能夠成就四件事。
什麼是四住？一是極歡喜住，二是增上戒住，三是增上心住，四是增上慧住。什麼是極歡喜住？是指諸位菩薩隨所安住，已經進入清凈增上意樂地，乃至將要坐在妙菩提座上，對於三寶（Buddha, Dharma, Sangha）不憑藉其他因緣，意樂清凈。什麼是增上戒住？是指諸位菩薩就在如是極歡喜住的基礎上，從此以上隨所安住，具足自性戒，遠離一切慳吝犯戒，就以如是圓滿的戒舍，迴向無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。什麼是增上心住？是指諸位菩薩就依靠如是增上戒住，從此以上隨所安住，遠離欲界貪，獲得靜慮（Dhyana，禪定）及諸等至（Samapatti，等持），安住慈悲，對於諸有情眾生隨能隨力如實正行。什麼是增上慧住？是指諸位菩薩就依靠如是增上心住，從此以上隨所安住，逐漸能夠獲得菩提分法（Bodhipaksika-dharmas，菩提的組成部分）的善巧，諸諦（Satya，真理）的善巧，緣起（Pratītyasamutpāda，因緣生起）的善巧，不共法安立智的善巧，超出一切聲聞（Śrāvaka，聽聞者）獨覺（Pratyekabuddha，辟支佛）共同證得的智慧。就在此中，不共法安立智是指在菩薩藏（Bodhisattva-pitaka，菩薩的教義）中，密意言辭智，非安立諦智，以及安立諦智。就在此中，共同所得智是指依靠緣起所得的證智。
如何依靠這四住能夠成就四件事？是指諸位菩薩依靠初住，乃至將要坐在妙菩提座上，始終不捨棄大菩提心（Mahābodhicitta，偉大的覺悟之心）。依靠第二住，乃至將要坐在妙菩提座上，當來自身財寶善品運運增長。依靠第三住，爲了利益諸有情眾生的緣故，轉諸靜慮，以大願力還生欲界，而不被那些欲纏煩惱所染污。依靠第四住，對於一切法安立通達而得善巧，爲了度化眾生的緣故，發起誓願。
【English Translation】 English version: Gradually able to be born there, one will attain Dharmata (the true nature of things). It should be known that this is the secret meaning herein. Furthermore, Bodhisattvas, relying on four abodes, can accomplish four things.
What are the four abodes? First, the abode of extreme joy. Second, the abode of increased morality. Third, the abode of increased mind. Fourth, the abode of increased wisdom. What is the abode of extreme joy? It refers to Bodhisattvas who, wherever they abide, have already entered the pure and increased state of intention. Even until they sit on the wondrous Bodhi seat, their intention towards the Three Jewels (Buddha, Dharma, Sangha) is pure, not relying on other conditions. What is the abode of increased morality? It refers to Bodhisattvas who, based on such an abode of extreme joy, wherever they abide from then on, possess inherent morality, are far from all stinginess and transgression of precepts, and dedicate such complete morality to unsurpassed, perfect, and complete enlightenment (Anuttara-samyak-sambodhi). What is the abode of increased mind? It refers to Bodhisattvas who, relying on such an abode of increased morality, wherever they abide from then on, are free from desire realm greed, attain meditative stabilizations (Dhyana) and all Samapattis (states of meditative absorption), abide in loving-kindness and compassion, and truly and rightly act for the benefit of all sentient beings according to their ability. What is the abode of increased wisdom? It refers to Bodhisattvas who, relying on such an abode of increased mind, wherever they abide from then on, gradually become skilled in the Bodhipaksika-dharmas (factors conducive to enlightenment), skilled in the Truths (Satya), skilled in dependent origination (Pratītyasamutpāda), and skilled in the wisdom of establishing non-common qualities, surpassing all wisdom attained jointly by Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers). Within this, the wisdom of establishing non-common qualities refers to, within the Bodhisattva-pitaka (the collection of Bodhisattva teachings), the wisdom of secret intentional speech, the wisdom of non-established truths, and the wisdom of established truths. Within this, the jointly attained wisdom refers to the wisdom of realization attained through dependent origination.
How can these four abodes accomplish four things? It refers to Bodhisattvas who, relying on the first abode, even until they sit on the wondrous Bodhi seat, never abandon the great Bodhicitta (the mind of enlightenment). Relying on the second abode, even until they sit on the wondrous Bodhi seat, their own wealth, treasures, and virtuous qualities will continuously increase. Relying on the third abode, for the sake of benefiting all sentient beings, they transform their meditative stabilizations and, with the power of great vows, are reborn in the desire realm without being defiled by the afflictions of desire. Relying on the fourth abode, they become skilled in establishing and understanding all dharmas, and for the sake of liberating sentient beings, they make vows.
受于生死。因此誓願便能積集廣大資糧。則由此住清凈為因。不待余住。亦不由他教誡教授。速能證得如來妙智。
問菩薩當言以何為苦。答眾生損惱為苦。問菩薩當言以何為樂。答眾生饒益為樂。問菩薩當言以何作意。答悟入所知境界邊際。及作一切利眾生事以為作意。問菩薩當言以何為住。答以無分別為住。
複次菩薩略有四上品障。若不凈除。終不堪能入菩薩地及地漸次。何等為四。一者于諸菩薩毗奈耶中起染污犯。二者譭謗大乘相應妙法。三者未積集善根。四者有染愛心。為欲對治如是四障。復有四種凈除障法。何等為四。一者遍於十方諸如來所。深心懇責發露悔過。二者遍為利益一切十方諸有情類。勸請一切如來說法。三者遍於十方一切有情所作功德。皆生隨喜。四者凡所生起一切善根皆悉迴向阿耨多羅三藐三菩提。
複次已入大地菩薩有四微細難可遍知難可除斷諸隨煩惱。彼諸菩薩應遍了知當正除斷。何等為四。一者法愛。二者聲聞獨覺相應作意。三者味著等至。四者眾魔事業。于諸相中所有一切心。動流散。當知皆是眾魔事業。
問已入初地菩薩當言何相。答當言超過諸異生地。已入菩薩正性離生。由已入故。不名異生超過一切所有怖畏。得未曾得無上法故。常能安住極歡喜
【現代漢語翻譯】 現代漢語譯本： 受制於生死輪迴。因此，立下誓願便能積累廣大的福德資糧。那麼，依靠這種清凈的安住狀態為因，不需要其他的狀態，也不需要他人的教導和教授，就能迅速證得如來（Tathagata，佛的稱號）的微妙智慧。 問：菩薩應當認為什麼是苦？答：以眾生受到損害和惱亂為苦。問：菩薩應當認為什麼是樂？答：以利益眾生為樂。問：菩薩應當以什麼作為意念活動？答：領悟並深入所知境界的邊際，以及做一切利益眾生的事情作為意念活動。問：菩薩應當以什麼作為安住之所？答：以沒有分別唸作為安住之所。 此外，菩薩大致有四種上品障礙。如果不能徹底清除，最終無法進入菩薩地以及菩薩地的各個階段。哪四種呢？一是對於菩薩的戒律（Vinaya）產生染污的違犯。二是譭謗與大乘相應的微妙佛法。三是沒有積累足夠的善根。四是有染污的愛戀之心。爲了對治這四種障礙，又有四種清除障礙的方法。哪四種呢？一是普遍地在十方諸佛（Tathagata）面前，以深切的心情懇切地懺悔過錯。二是普遍地爲了利益一切十方諸有情眾生，勸請一切如來說法。三是普遍地對於十方一切有情眾生所做的功德，都生起隨喜之心。四是凡所生起的一切善根，都全部迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 此外，已經進入大地的菩薩有四種微細難以普遍知曉、難以斷除的隨煩惱。那些菩薩應當普遍地瞭解並正確地斷除。哪四種呢？一是對於佛法的貪愛。二是與聲聞（Sravaka，聽聞佛法而悟道的修行者）、獨覺（Pratyekabuddha，不依師教，自己悟道的修行者）相應的意念活動。三是貪戀禪定中的喜悅。四是各種魔的事業。對於各種現象中所有的一切心念的動搖和流散，應當知道這些都是魔的事業。 問：已經進入初地（Bhumis，菩薩修行的階位）的菩薩應當有什麼樣的特徵？答：應當說他們已經超越了所有凡夫的境界，已經進入了菩薩的正性離生（遠離凡夫之性的階段）。由於已經進入了這個階段，所以不再被稱為凡夫，超越了一切所有的怖畏，得到了前所未有的無上佛法，因此常常能夠安住在極大的歡喜之中。
【English Translation】 English version: Subject to birth and death. Therefore, making vows can accumulate vast merit and resources. Then, relying on this pure abiding state as the cause, without needing other states, nor relying on others' teachings and instructions, one can quickly attain the wonderful wisdom of the Tathagata (title of a Buddha). Question: What should a Bodhisattva consider suffering? Answer: To consider the harm and disturbance of sentient beings as suffering. Question: What should a Bodhisattva consider joy? Answer: To consider benefiting sentient beings as joy. Question: What should a Bodhisattva take as mental activity? Answer: To comprehend and deeply enter the boundaries of knowable realms, and to take doing all things that benefit sentient beings as mental activity. Question: What should a Bodhisattva take as a dwelling place? Answer: To take non-discrimination as a dwelling place. Furthermore, Bodhisattvas generally have four kinds of superior obstacles. If they are not completely eliminated, they will ultimately be unable to enter the Bodhisattva grounds and the gradual stages of the grounds. What are the four? First, to have defiled violations of the Bodhisattva's discipline (Vinaya). Second, to slander the wonderful Dharma corresponding to the Mahayana. Third, not having accumulated sufficient roots of virtue. Fourth, having defiled love. In order to counteract these four obstacles, there are four methods for purifying obstacles. What are the four? First, universally before all the Tathagatas in the ten directions, with a deep heart, earnestly confessing and repenting of transgressions. Second, universally for the benefit of all sentient beings in the ten directions, urging all Tathagatas to preach the Dharma. Third, universally for the merits made by all sentient beings in the ten directions, generating joy and approval. Fourth, all the roots of virtue that arise are entirely dedicated to Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). Furthermore, Bodhisattvas who have entered the great grounds have four subtle afflictions that are difficult to universally know and difficult to eliminate. Those Bodhisattvas should universally understand and correctly eliminate them. What are the four? First, attachment to the Dharma. Second, mental activity corresponding to Sravakas (hearers of the Dharma who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher). Third, attachment to the bliss of meditative absorption. Fourth, the activities of various demons. Regarding all the movements and scattering of the mind in various phenomena, one should know that these are all the activities of demons. Question: What are the characteristics of a Bodhisattva who has entered the first ground (Bhumis, stages of Bodhisattva practice)? Answer: It should be said that they have surpassed the realms of all ordinary beings and have entered the Bodhisattva's stage of rightness and separation from birth (stage of being separated from the nature of ordinary beings). Because they have entered this stage, they are no longer called ordinary beings, they have surpassed all fears, they have obtained unprecedented supreme Dharma, and therefore they are always able to abide in great joy.
住。
問已入第二地菩薩當言何相。答當言于毗奈耶中法爾獲得止息一切聲聞所學自性。能于身語意業清凈現行故。能遠離諸犯戒垢。
問已入第三地菩薩。當言何相。答當言于內獲得強盛奢摩他道。由此證得爾焰光明。問已入第四地菩薩當言何相。答當言于內獲得強盛毗缽舍那道故。建立能燒煩惱智焰。由此能于如其所證一切所有菩提分法安立善巧。
問已入第五地菩薩。當言何相。答當言超過一切世間智故。超過一切聲聞獨覺智故。能升悟入不思議諦極難勝道。
問已入第六地菩薩。當言何相。答當言悟入甚深緣起道理故。於一切行住厭背想。于無相界多住趣向作意思惟。
問已入第七地菩薩。當言何相。答當言于有加行無間缺。無相界作意能極遠入。于加行道已到究竟。
問已入第八地菩薩當言何相。答當言于無加行無功用無相界作意。得任運故。無有動搖。於一切相得自在故住清凈地。
問已入第九地菩薩當言何相答當言于名身句身文身得自在故。又得無罪無量廣大慧故。又得廣大無礙解故。能悅一切眾生心故。名大法師。
問已入第十地菩薩當言何相。答當言已得一切如來同大灑故。已得如雲大法身故。已得一切大神通故。亦名如來。
問入如來
【現代漢語翻譯】 現代漢語譯本： 問：已進入第二地（Vihāra-bhūmi）的菩薩，應當說具有什麼樣的相？ 答：應當說他們在毗奈耶（Vinaya）中自然而然地獲得止息，斷絕一切聲聞（Śrāvaka）所學的自性。能夠以清凈的身語意業行事，因此能夠遠離各種犯戒的污垢。 問：已進入第三地（Vihāra-bhūmi）的菩薩，應當說具有什麼樣的相？ 答：應當說他們在內心獲得強盛的奢摩他（Śamatha）之道。由此證得光明顯耀的光明。 問：已進入第四地（Vihāra-bhūmi）的菩薩，應當說具有什麼樣的相？ 答：應當說他們在內心獲得強盛的毗缽舍那（Vipaśyanā）之道。因此，建立起能夠焚燒煩惱的智慧火焰。由此，能夠對於如其所證的一切菩提分法（bodhi-pakṣa-dharma）安立善巧。 問：已進入第五地（Vihāra-bhūmi）的菩薩，應當說具有什麼樣的相？ 答：應當說他們超越了一切世間智慧，超越了一切聲聞（Śrāvaka）、獨覺（Pratyekabuddha）的智慧。能夠提升領悟，進入不可思議的真諦，達到極難勝之道。 問：已進入第六地（Vihāra-bhūmi）的菩薩，應當說具有什麼樣的相？ 答：應當說他們領悟進入甚深的緣起（Pratītyasamutpāda）道理。對於一切行住（saṃskāra）產生厭背之想，在無相界（animitta-dhātu）中多加安住，趨向作意思惟。 問：已進入第七地（Vihāra-bhūmi）的菩薩，應當說具有什麼樣的相？ 答：應當說他們對於有加行（sābhisaṃskāra）的無間斷缺，在無相界（animitta-dhātu）的作意能夠極其深入。對於加行道（prayogamārga）已經到達究竟。 問：已進入第八地（Vihāra-bhūmi）的菩薩，應當說具有什麼樣的相？ 答：應當說他們對於無加行（anābhisaṃskāra）、無功用的無相界（animitta-dhātu）作意，獲得任運自在，沒有動搖。對於一切相（lakṣaṇa）獲得自在，安住在清凈地。 問：已進入第九地（Vihāra-bhūmi）的菩薩，應當說具有什麼樣的相？ 答：應當說他們對於名身（nāmakāya）、句身（padakāya）、文身（vyañjanakāya）獲得自在。又獲得無罪、無量廣大的智慧。又獲得廣大無礙的解脫。能夠悅樂一切眾生的心，被稱為大法師。 問：已進入第十地（Vihāra-bhūmi）的菩薩，應當說具有什麼樣的相？ 答：應當說他們已經獲得一切如來（Tathāgata）共同的大灌頂。已經獲得如雲般的大法身。已經獲得一切大神通。也被稱為如來（Tathāgata）。 問：進入如來（Tathāgata）...
【English Translation】 English version: Question: What characteristics should be attributed to a Bodhisattva who has entered the second Bhumi (Vihāra-bhūmi)? Answer: It should be said that they naturally attain cessation in the Vinaya, abandoning the nature of all that is learned by the Śrāvakas (Śrāvaka). They are able to act with pure actions of body, speech, and mind, and thus are able to stay away from the defilements of breaking precepts. Question: What characteristics should be attributed to a Bodhisattva who has entered the third Bhumi (Vihāra-bhūmi)? Answer: It should be said that they attain a strong Śamatha (Śamatha) path internally. By this, they realize radiant light. Question: What characteristics should be attributed to a Bodhisattva who has entered the fourth Bhumi (Vihāra-bhūmi)? Answer: It should be said that they attain a strong Vipaśyanā (Vipaśyanā) path internally. Therefore, they establish the flame of wisdom that can burn away afflictions. By this, they are able to skillfully establish all the factors of enlightenment (bodhi-pakṣa-dharma) as they have realized them. Question: What characteristics should be attributed to a Bodhisattva who has entered the fifth Bhumi (Vihāra-bhūmi)? Answer: It should be said that they have surpassed all worldly wisdom, and surpassed the wisdom of all Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha). They are able to ascend and enter the inconceivable truth, reaching the extremely difficult to overcome path. Question: What characteristics should be attributed to a Bodhisattva who has entered the sixth Bhumi (Vihāra-bhūmi)? Answer: It should be said that they have entered into the profound principle of dependent origination (Pratītyasamutpāda). They generate aversion towards all conditioned things (saṃskāra), and dwell more in the realm of signlessness (animitta-dhātu), directing their minds towards contemplation. Question: What characteristics should be attributed to a Bodhisattva who has entered the seventh Bhumi (Vihāra-bhūmi)? Answer: It should be said that they are able to deeply enter the signless realm (animitta-dhātu) without interruption or deficiency in their intentional effort (sābhisaṃskāra). They have reached the ultimate point of the path of effort (prayogamārga). Question: What characteristics should be attributed to a Bodhisattva who has entered the eighth Bhumi (Vihāra-bhūmi)? Answer: It should be said that they have attained effortless and unlabored contemplation of the signless realm (animitta-dhātu), and are thus unshakeable. They have gained mastery over all signs (lakṣaṇa) and dwell in a pure land. Question: What characteristics should be attributed to a Bodhisattva who has entered the ninth Bhumi (Vihāra-bhūmi)? Answer: It should be said that they have gained mastery over names (nāmakāya), sentences (padakāya), and syllables (vyañjanakāya). They have also attained faultless, immeasurable, and vast wisdom. They have also attained vast and unobstructed liberation. They are able to delight the minds of all beings, and are called great Dharma masters. Question: What characteristics should be attributed to a Bodhisattva who has entered the tenth Bhumi (Vihāra-bhūmi)? Answer: It should be said that they have received the same great consecration as all the Tathāgatas (Tathāgata). They have attained a great Dharma body like a cloud. They have attained all great supernormal powers. They are also called Tathāgatas (Tathāgata). Question: Entering the Tathāgata (Tathāgata)...
地菩薩當言何相。答當言即此所得法身更善清凈極成滿故。於一切種煩惱障及所知障。得永遠離清凈智見。
問於此諸地云何造修。答若諸菩薩住勝解行地。依於十地修十法行。
問於此諸地云何而得。答若諸菩薩證入菩薩正性離生。又復證得清凈意樂。爾時頓得一切諸地。
問何等名為諸地等流。答一切地中證得已后所有威德諸加行道。
問於此諸地云何成滿。答若諸菩薩于彼諸地。一一地中經于無量百千大劫。隨所稱讚諸地威德。於此威德任運能證。
問如說五種入正性離生。此中聲聞入正性離生。若諸菩薩入正性離生。等於法界如實通達。此二差別云何應知。答略說法界有二種相。一者差別相。二者自相。差別相者。謂常住相。及寂靜相。常住相者。謂本來無生法性。及無盡法性。寂靜相者。謂煩惱苦離系法性。言自相者。謂于相名分別真如正智所攝一切法中。由遍計所執自性故。自性不成實法無我性。此中聲聞由差別相通達法界。入正性離生。不由自相以通達彼故。由無沒想及安隱想。於法界中得寂靜想。於一切行一向發起厭背之想。又復不能于彼相等所攝諸法性。不成實法。無我性如實了知。唯即於此法界定中。由緣法界差別作意。無相心轉。非由緣彼自相作意。或復因他
【現代漢語翻譯】 現代漢語譯本 問：地菩薩應當被描述成什麼樣？ 答：應當說，這是因為他們所獲得的法身更加完善、清凈和圓滿。對於一切種類的煩惱障和所知障，他們能夠永遠地遠離，獲得清凈的智慧和見解。
問：如何在此諸地（Bhumi，菩薩修行的不同階段）中進行修習？ 答：如果諸位菩薩安住于勝解行地（Adhimukticaryābhūmi，通過深刻理解而行動的階段），他們將依據十地（Daśa-bhūmi，菩薩修行的十個階段）修習十法行（Daśa-dharma-caryā，十種修行方法）。
問：如何才能獲得此諸地？ 答：如果諸位菩薩證入了菩薩正性離生（Bodhisattva-samyaktva-nyāmāvakrānti，菩薩不再退轉的階段），並且進一步證得了清凈的意樂（Adhyāśaya，清凈的意願），那麼他們將頓悟般地獲得一切諸地。
問：什麼是諸地的等流（Niṣyanda，結果）？ 答：在一切地中證得之後，所有威德（Ānubhāva，力量）和諸加行道（Prayoga-mārga，為達到目標所做的努力）都是諸地的等流。
問：如何才能圓滿此諸地？ 答：如果諸位菩薩在每一地中，經歷無量百千大劫（Kalpa，極長的時間單位），隨著對諸地威德的稱讚，他們能夠自然而然地證得這些威德。
問：如經中所說，有五種入正性離生（Samyaktva-nyāmāvakrānti，不再退轉的階段）的方式。其中，聲聞（Śrāvaka，聽聞佛法而修行的人）入正性離生，以及諸位菩薩入正性離生，他們對於法界（Dharmadhātu，一切法的本性）的如實通達是相等的。這二者之間的差別應該如何理解？ 答：簡略地說，法界有兩種相（Lakṣaṇa，特徵）：一是差別相（Viśeṣa-lakṣaṇa，差異性特徵），二是自相（Svalakṣaṇa，自身特徵）。差別相是指常住相（Nitya-lakṣaṇa，永恒不變的特徵）和寂靜相（Śānta-lakṣaṇa，寂靜的特徵）。常住相是指本來無生法性（Anutpāda-dharma-svabhāva，本來不生不滅的法性）和無盡法性（Atyanta-dharma-svabhāva，永無止境的法性）。寂靜相是指煩惱苦離系法性（Kleśa-duḥkha-visamyoga-dharma-svabhāva，脫離煩惱痛苦的法性）。自相是指在相（Nimitta，現象）、名（Nāma，名稱）、分別（Vikalpa，分別念）所攝的一切法中，由遍計所執自性（Parikalpita-svabhāva，虛妄分別的自性）所導致的自性不成實法（Asatya-dharma，不真實的法）和無我性（Anātman，無我的性質）。 其中，聲聞通過差別相通達法界，入正性離生，而不是通過自相通達法界。因為他們沒有沒想（Uccheda-saṃjñā，斷滅的想法）和安隱想（Śānta-saṃjñā，安穩的想法），所以在法界中獲得寂靜想（Śānta-saṃjñā，寂靜的想法），對於一切行（Saṃskāra，有為法）一向發起厭背的想法。並且他們不能如實了知彼相等所攝諸法的自性不成實法和無我性。他們僅僅在此法界定中，通過緣法界的差別作意（Manasikāra，專注），無相心（Animitta-citta，無相的心）得以運轉，而不是通過緣彼自相作意，或者因為其他原因。
【English Translation】 English version Question: What characteristics should be used to describe a Bodhisattva of the Earth? Answer: It should be said that it is because the Dharmakāya (法身, Dharma Body) they have attained is even more perfected, purified, and complete. They are able to eternally separate themselves from all kinds of afflictive obstructions (煩惱障, Kleśāvaraṇa) and cognitive obstructions (所知障, Jñeyāvaraṇa), and attain pure wisdom and insight.
Question: How is cultivation practiced in these Bhumis (地, stages of Bodhisattva practice)? Answer: If Bodhisattvas dwell in the Adhimukticaryābhūmi (勝解行地, the stage of acting through profound understanding), they will cultivate the ten Dharma practices (十法行, Daśa-dharma-caryā) based on the ten Bhumis (十地, Daśa-bhūmi).
Question: How are these Bhumis attained? Answer: If Bodhisattvas realize entry into Bodhisattva-samyaktva-nyāmāvakrānti (菩薩正性離生, the stage of non-retrogression for Bodhisattvas) and further attain pure Adhyāśaya (意樂, intention), then they will suddenly attain all the Bhumis.
Question: What are the Niṣyanda (等流, results) of the Bhumis? Answer: After realization in all the Bhumis, all the Ānubhāva (威德, power) and Prayoga-mārga (加行道, paths of effort) are the Niṣyanda of the Bhumis.
Question: How are these Bhumis perfected? Answer: If Bodhisattvas, in each Bhumi, spend countless hundreds of thousands of great Kalpas (大劫, eons), and as they praise the power of the Bhumis, they will naturally be able to realize these powers.
Question: As it is said in the scriptures, there are five ways to enter Samyaktva-nyāmāvakrānti (正性離生, the stage of non-retrogression). Among them, Śrāvakas (聲聞, hearers of the Dharma) enter Samyaktva-nyāmāvakrānti, and Bodhisattvas enter Samyaktva-nyāmāvakrānti, and their thorough understanding of the Dharmadhātu (法界, the nature of all dharmas) is equal. How should the difference between these two be understood? Answer: Briefly speaking, the Dharmadhātu has two types of Lakṣaṇa (相, characteristics): one is Viśeṣa-lakṣaṇa (差別相, differentiating characteristics), and the other is Svalakṣaṇa (自相, self-characteristics). Viśeṣa-lakṣaṇa refers to Nitya-lakṣaṇa (常住相, permanent characteristics) and Śānta-lakṣaṇa (寂靜相, quiescent characteristics). Nitya-lakṣaṇa refers to Anutpāda-dharma-svabhāva (本來無生法性, the nature of non-arising) and Atyanta-dharma-svabhāva (無盡法性, the nature of endlessness). Śānta-lakṣaṇa refers to Kleśa-duḥkha-visamyoga-dharma-svabhāva (煩惱苦離系法性, the nature of being free from afflictions and suffering). Svalakṣaṇa refers to the Asatya-dharma (不成實法, unreal dharmas) and Anātman (無我性, the nature of no-self) caused by Parikalpita-svabhāva (遍計所執自性, the self-nature of conceptual imputation) in all dharmas included in Nimitta (相, signs), Nāma (名, names), and Vikalpa (分別, conceptualization). Among them, Śrāvakas enter Samyaktva-nyāmāvakrānti by thoroughly understanding the Dharmadhātu through Viśeṣa-lakṣaṇa, not through Svalakṣaṇa. Because they do not have Uccheda-saṃjñā (沒想, the thought of annihilation) and Śānta-saṃjñā (安隱想, the thought of peace), they attain Śānta-saṃjñā (寂靜想, the thought of quiescence) in the Dharmadhātu, and they always generate thoughts of aversion towards all Saṃskāras (行, conditioned phenomena). Furthermore, they cannot truly understand the unreal nature and no-self nature of the dharmas included in those signs. They only operate the Animitta-citta (無相心, signless mind) in this Dharmadhātu Samādhi (定, concentration) through Manasikāra (作意, attention) on the differentiating aspects of the Dharmadhātu, not through attention on its self-characteristics, or for other reasons.
為其宣說法界自相。聞已一分迴向菩提聲聞。極大艱辛然後悟入。既得入已精勤修習。一分一向趣寂聲聞。極大艱辛少能悟入。而不入已精勤修習。若諸菩薩俱由二相通達法界。入于菩薩正性離生入離生已多分安住緣於法界自相作意。何以故。由於法界緣差別相多作意時速趣涅槃故。多住彼于阿耨多羅三藐三菩提非正方便。當知雖等通達法界。由此因緣而有差別。
問如說三世三輪清凈。云何三世三輪清凈。答由遍計所執自性故。於過去未來現在諸法平等平等。以如實慧正觀察時。於過去未來現在法中。無有顧戀希望染著。是名三世三輪清凈。
問如先所說百四十不共佛法。余經復說十八不共佛法。如是佛法雲何安立。幾種所攝。答謂阿羅漢苾芻諸漏永盡。方入聚落遊行乞食。或於一時與諸惡象惡馬惡牛及惡狗等共路而行。或入稠林履踐棘圍。或齊雙足逾越坑塹。或入如是非法舍宅。為諸母邑非理招引。或阿練若棄捨正道行邪惡徑。或與盜賊師子猛獸豺狼豹等共路而游。如是等類諸阿羅漢所有誤失。如來於此一切永無。又阿羅漢或於一時游阿練若大樹林中。迷失道路或入空宅。揚聲大叫呼噪遠聞。或復因於習氣過失。無染污心。騫唇露齒逌爾而笑。如是等類。諸阿羅漢所有暴音。如來於此永無所有。又阿
【現代漢語翻譯】 現代漢語譯本：
為他們宣說法界（Dharmadhatu，一切法的本性）的自相。聽聞之後，一部分人將功德迴向于證得菩提（Bodhi，覺悟）的聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）。他們歷經極大的艱辛，然後才得以悟入。已經悟入的人精勤修習，一部分人一心趣向寂滅的聲聞道。他們歷經極大的艱辛，少數人能夠悟入。而沒有悟入的人也精勤修習。如果諸位菩薩（Bodhisattva，為利益眾生而發願成佛的修行者）都通過這兩種方式通達法界，進入菩薩的正性離生位。進入離生位后，他們大多安住于緣於法界自相的作意。為什麼呢？因為如果對法界的差別相多作意，就會迅速趣向涅槃（Nirvana，解脫）。多安住於此，對於阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）來說，就不是正確的方便。應當知道，雖然同樣通達法界，但由此因緣而有差別。
問：如經中所說，三世三輪清凈，什麼是三世三輪清凈？
答：由於遍計所執自性（Parikalpita-svabhāva，虛妄分別的自性）的緣故，對於過去、未來、現在的一切法，都是平等平等的。以如實的智慧正確觀察時，對於過去、未來、現在的法中，沒有顧戀、希望、染著，這叫做三世三輪清凈。
問：如先前所說的一百四十不共佛法，其他經典又說十八不共佛法，這些佛法應該如何安立？屬於哪幾種所攝？
答：例如阿羅漢（Arhat，已斷除煩惱，證得解脫的聖者）苾芻（Bhiksu，比丘）諸漏永盡，剛剛進入村落乞食（Pindapata，托缽乞食），或者有時與各種兇惡的象、惡馬、惡牛以及惡狗等一起在路上行走，或者進入茂密的樹林，踩踏荊棘，或者雙腳併攏跳過坑塹，或者進入不如法的舍宅，被各種婦女以不正當的方式引誘，或者在阿練若處捨棄正道，行走邪惡的道路，或者與盜賊、獅子、猛獸、豺狼、豹等一起遊蕩。像這些情況，阿羅漢可能出現的過失，如來永遠不會有。又如阿羅漢有時在阿練若處的大樹林中，迷失道路，或者進入空宅，大聲呼叫，聲音傳得很遠，或者因為習氣過失，沒有染污心，咧嘴露齒，輕微地笑。像這些情況，阿羅漢可能發出的粗暴聲音，如來永遠不會有。還有阿
【English Translation】 English version:
For them, he proclaims the self-nature of the Dharmadhatu (the nature of all phenomena). Having heard this, some dedicate the merit towards the Śrāvaka (one who attains enlightenment through hearing the teachings) who aspires to Bodhi (enlightenment). They attain realization after great hardship. Those who have attained realization diligently practice, and some are single-mindedly inclined towards the Śrāvakayāna (the path of the Hearers) of quiescence. They attain realization after great hardship, and few are able to realize it. Those who have not attained realization also diligently practice. If all Bodhisattvas (beings who aspire to Buddhahood for the benefit of all beings) understand the Dharmadhatu through these two aspects, they enter the Bodhisattva's stage of rightness, the stage of separation from birth. Having entered the stage of separation from birth, they mostly abide in focusing on the self-nature of the Dharmadhatu. Why? Because when one focuses too much on the differentiated aspects of the Dharmadhatu, one quickly inclines towards Nirvana (liberation). Abiding too much in that is not the right means for Anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment). It should be known that although they equally understand the Dharmadhatu, there is a difference due to this cause.
Question: As it is said that the three times and three wheels are pure, how are the three times and three wheels pure?
Answer: Due to the nature of Parikalpita-svabhāva (the nature of what is mentally constructed), all phenomena of the past, future, and present are equal and the same. When one correctly observes with true wisdom, there is no attachment, hope, or defilement in the phenomena of the past, future, and present. This is called the purity of the three times and three wheels.
Question: As previously stated, there are one hundred and forty unshared Buddha-dharmas, and other sutras state eighteen unshared Buddha-dharmas. How should these Buddha-dharmas be established? What categories do they belong to?
Answer: For example, an Arhat (a liberated being who has extinguished all afflictions) Bhiksu (monk) whose outflows are completely exhausted, just enters a village for Pindapata (alms-begging), or sometimes walks on the road with various fierce elephants, evil horses, evil oxen, and evil dogs, or enters a dense forest, treading on thorns, or jumps over pits with both feet together, or enters an unlawful dwelling, being improperly seduced by various women, or abandons the right path in a wilderness and walks on an evil path, or wanders with thieves, lions, fierce beasts, jackals, leopards, and so on. Such kinds of mistakes that Arhats might make, the Tathagata never has any of them. Also, an Arhat sometimes gets lost in a large forest in a wilderness, or enters an empty house, shouting loudly, with the sound traveling far, or due to habitual faults, without defiled intention, bares his teeth and smiles slightly. Such kinds of harsh sounds that Arhats might make, the Tathagata never has any of them. Also, an
羅漢或於一時由忘念故。于所作事而有喪失。如來於此永無所有。又阿羅漢于有餘依生死界中。一向發起厭背之想。于無餘依涅槃界中。一向發起寂靜之想。如來於彼有依涅槃無差別想。安住第一平等舍故。又阿羅漢若入等至即名為定。若出等至即不名定。如來遍於一切位中無不定心。又阿羅漢不善思擇。而便棄捨利眾生事。如是等類。如來於此不善思擇。而便棄捨永無所有。又阿羅漢依所知障凈。由未得退退失於欲精進念定慧及解脫解脫知見。如是七種退失之法。如來永無。又阿羅漢或於一時善身業轉。或於一時無記業轉。如於身業。語業意業當知亦爾。如來三業智前行故。智隨轉故。無無記業。智所起故名智前行。智俱行故名智隨轉。又阿羅漢遍於三世所知事中。不能率爾作意便解。是故智見說名有著。不能一切無餘正解。是故智見說名有礙。如來遍於三世境界。率爾作意便能正解一切所知境事差別。是故說此十八種名不共佛法。此中初四是無忘失法。及拔除習氣所攝。次一是大悲所攝。所餘當知是一切種妙智所攝。又復世尊于余經中所說隨好。為令所化生凈信故顯示。于彼然不立相。安立諸相如建立品已廣顯示。從此隨好當知。分出彼諸隨好。
複次菩薩邪行應當了知。菩薩正行應當了知。菩薩正行勝利
【現代漢語翻譯】 現代漢語譯本： 阿羅漢有時會因為遺忘而丟失所做的事情，如來（Tathagata，佛的稱號之一）永遠不會有這種情況。阿羅漢在有餘依生死界（還有煩惱殘餘的輪迴狀態）中，總是生起厭惡背離的想法；在無餘依涅槃界（沒有煩惱殘餘的涅槃狀態）中，總是生起寂靜安寧的想法。如來對於有餘依涅槃和無餘依涅槃沒有差別之想，安住在第一平等舍（平等無礙的舍心）的境界。阿羅漢入于等至（禪定）時才稱為定，出等至時就不稱為定；如來在一切時位中，沒有不定之心。阿羅漢有時不能很好地思慮選擇，就捨棄利益眾生的事情；如來永遠不會不善思擇而捨棄利益眾生的事情。 阿羅漢依靠斷除所知障（對宇宙萬物的認知上的障礙）而得清凈，但因為還沒有達到不退轉的境界，可能會退失欲（希求善法的願望）、精進、念、定、慧以及解脫知見、解脫知見等七種功德。如來永遠不會有這些退失。阿羅漢有時是善的身業（行為）運轉，有時是無記業（非善非惡的行為）運轉；對於語業（語言）和意業（思想），也應當知道是同樣的道理。如來的身、語、意三業，都是以智慧為先導，智慧伴隨運轉，沒有無記業。由智慧生起叫做智前行，與智慧共同執行叫做智隨轉。阿羅漢對於過去、現在、未來三世所知的事情，不能立刻作意就能理解，所以他們的智慧見解被稱為『有著』，不能完全徹底地瞭解，所以他們的智慧見解被稱為『有礙』。如來對於三世境界，立刻作意就能正確理解一切所知境事的差別。所以說這十八種功德名為不共佛法（唯有佛才具有的功德）。其中前四種是無忘失法（不會忘記佛法）以及拔除習氣（不良習性）所攝；第五種是大悲（偉大的慈悲心）所攝；其餘的應當知道是一切種妙智（對一切事物都能徹底明瞭的智慧）所攝。世尊在其他經典中所說的隨好（佛的三十二相之外的八十種好相），是爲了讓所教化的眾生生起清凈的信心而顯示的，實際上並不執著于這些相。安立諸相，如《建立品》中已經廣泛顯示的那樣。從此隨好，應當知道是分出彼諸隨好。 此外，菩薩的邪行應當瞭解，菩薩的正行應當瞭解，菩薩正行的勝利（利益）也應當瞭解。
【English Translation】 English version: An Arhat (one who has attained enlightenment but is not a Buddha) may, due to forgetfulness, lose track of what they are doing. The Tathagata (another name for the Buddha) never experiences this. Furthermore, an Arhat, in the realm of conditioned existence with residue (having remaining afflictions), constantly generates thoughts of aversion and turning away. In the realm of Nirvana without residue (Nirvana without remaining afflictions), they constantly generate thoughts of peace and tranquility. The Tathagata has no differentiated thoughts regarding conditioned and unconditioned Nirvana, abiding in the supreme equanimity. Moreover, when an Arhat enters Samadhi (a state of meditative absorption), it is called 'Dhyana' (meditation); when they exit Samadhi, it is not called 'Dhyana'. The Tathagata is never without a concentrated mind in all states. Furthermore, an Arhat may abandon the work of benefiting sentient beings without proper consideration. The Tathagata never abandons such work due to lack of proper consideration. An Arhat, relying on the purification of the obscuration of knowledge (obstacles to knowing reality), may regress from the seven qualities of desire (for good), diligence, mindfulness, concentration, wisdom, and the knowledge and vision of liberation, due to not having attained irreversibility. The Tathagata never experiences such regression. An Arhat may at times engage in wholesome bodily actions, and at other times in neutral actions. The same should be understood for verbal and mental actions. The Tathagata's three actions of body, speech, and mind are always preceded and accompanied by wisdom, and there are no neutral actions. 'Preceded by wisdom' means arising from wisdom; 'accompanied by wisdom' means acting together with wisdom. Furthermore, an Arhat cannot instantly comprehend all knowable things in the three times (past, present, and future) upon directing their mind. Therefore, their wisdom and vision are said to be 'attached' and 'obstructed', as they cannot fully and completely understand everything. The Tathagata, upon directing their mind, can instantly and correctly understand the differences in all knowable objects in the three times. Therefore, these eighteen qualities are called the 'uncommon qualities of a Buddha' (qualities unique to a Buddha). The first four are encompassed by the non-forgetfulness of Dharma (teachings) and the eradication of habitual tendencies. The fifth is encompassed by great compassion. The remaining ones should be known as encompassed by all-knowing wisdom. Furthermore, the minor marks (the eighty lesser marks of a Buddha) mentioned by the World Honored One (another name for the Buddha) in other sutras are displayed to inspire pure faith in those being taught, but the Buddha does not cling to these marks. The establishment of these marks has been extensively explained in the 'Establishment Chapter'. From these minor marks, it should be understood that those other minor marks are derived. Furthermore, one should understand the wrong conduct of a Bodhisattva (an enlightened being who postpones their own Nirvana to help others), the right conduct of a Bodhisattva, and the benefits of a Bodhisattva's right conduct.
應當了知。菩薩于正行中安立法行平等行善行法住行相應當了知。菩薩能生凈信譬喻應當了知。菩薩于正行中安立所學應當了知。于諸聲聞所學菩薩所學。殊勝差別應當了知。于諸菩薩應所學中。善學菩薩所有世間出世間智利益他事。應當了知。即于菩薩所教授中聲聞所學。應當了知。非善學沙門。應當了知。善學沙門。應當了知。住世俗律儀者。應當了知。住勝義律儀者。應當了知。于諸如來調伏方便。應當了知。於密意語。應當了知。于菩薩藏所教授中勝解勝利。應當了知。如是略舉菩薩藏中所有教授。
云何邪行。當知略說後後引發有八種相。一者能退智資糧邪行。二者退智資糧故能令忘念邪行。三者由忘念故能壞白法邪行。四者白法壞故能令非菩薩儀惡意現行邪行。五者惡意現行故能令難可調伏邪行。六者難調伏故能令行於非道邪行。七者行非道故能令親近不賢良邪行。八者親近不賢良故能令菩薩不如其義邪行。
複次菩提以慧為體。慧能引發所餘一切波羅蜜多。是故於慧起邪行時。當知菩薩于彼菩提及能引發菩提諸法皆起邪行。有四種法能令菩薩智資糧退。何等為四。一者自不聽聞。二者不令他聞。三者為聽聞障。四者顛倒執著而有聽聞。依此能令智資糧退。四種法故。于現法中或於后法。復
【現代漢語翻譯】 現代漢語譯本：應當瞭解，菩薩在正行中安立法行、平等行、善行、法住行相應。應當瞭解，菩薩能生起清凈的信心，譬如種種比喻。應當瞭解，菩薩在正行中安立所學。對於聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）所學與菩薩所學，它們殊勝的差別應當瞭解。在菩薩應學的內容中，善於學習的菩薩所具有的世間和出世間智慧，以及利益他人的事業，應當瞭解。在菩薩所教授的內容中，聲聞所學的內容應當瞭解。不善於學習的沙門（Śrāmaṇa，出家修行者）應當瞭解，善於學習的沙門應當瞭解。安住於世俗律儀者應當瞭解，安住于勝義律儀者應當瞭解。對於如來（Tathāgata，佛陀的稱號）調伏眾生的方便，應當瞭解。對於密意語（指具有隱藏含義的語言），應當瞭解。在菩薩藏（Bodhisattva Piṭaka，菩薩所修行的經典）所教授的內容中，勝解（Adhimoksha，深刻理解）所帶來的利益，應當瞭解。以上是簡略地列舉菩薩藏中所有的教授。
什麼是邪行？應當知道，簡略地說，後後引發共有八種相狀。第一，能退失智慧資糧的邪行。第二，由於退失智慧資糧，能導致忘失正念的邪行。第三，由於忘失正念，能破壞善法的邪行。第四，由於善法被破壞，能導致非菩薩應有的惡意現行的邪行。第五，由於惡意現行，能導致難以調伏的邪行。第六，由於難以調伏，能導致行於非道的邪行。第七，由於行於非道，能導致親近不賢良之人的邪行。第八，由於親近不賢良之人，能導致菩薩不如其義的邪行。
再者，菩提（Bodhi，覺悟）以智慧為體。智慧能夠引發其餘一切波羅蜜多（Pāramitā，到達彼岸的方法，如佈施、持戒等）。因此，當對智慧生起邪行時，應當知道，菩薩對於菩提以及能引發菩提的諸法都生起了邪行。有四種法能使菩薩的智慧資糧退失。是哪四種呢？第一，自己不聽聞佛法。第二，不讓別人聽聞佛法。第三，為聽聞佛法設定障礙。第四，顛倒執著地聽聞佛法。依靠這四種法，能使智慧資糧退失，無論是在今生還是在來世。
【English Translation】 English version: It should be understood that Bodhisattvas establish conduct practices, equanimity practices, virtuous practices, and Dharma-abiding practices in accordance with the right conduct. It should be understood that Bodhisattvas can generate pure faith, like various metaphors. It should be understood that Bodhisattvas establish what they learn in the right conduct. The excellent differences between what Śrāvakas (disciples who practice by listening to the Buddha's teachings) learn and what Bodhisattvas learn should be understood. Among what Bodhisattvas should learn, the worldly and supramundane wisdom that well-learned Bodhisattvas possess, as well as the activities that benefit others, should be understood. Among what Bodhisattvas teach, what Śrāvakas learn should be understood. Śrāmaṇas (ascetics) who do not learn well should be understood, and Śrāmaṇas who learn well should be understood. Those who abide by worldly discipline should be understood, and those who abide by ultimate discipline should be understood. The Tathāgata's (title of the Buddha) skillful means of taming beings should be understood. The language of hidden meaning should be understood. In what is taught in the Bodhisattva Piṭaka (the collection of scriptures for Bodhisattvas), the benefits of Adhimoksha (profound understanding) should be understood. The above is a brief enumeration of all the teachings in the Bodhisattva Piṭaka.
What is wrong conduct? It should be known that, briefly speaking, there are eight aspects that arise one after another. First, wrong conduct that can diminish the accumulation of wisdom. Second, wrong conduct that can cause forgetfulness of mindfulness due to the diminishing of the accumulation of wisdom. Third, wrong conduct that can destroy virtuous qualities due to forgetfulness of mindfulness. Fourth, wrong conduct that can cause un-Bodhisattva-like malicious intentions to manifest due to the destruction of virtuous qualities. Fifth, wrong conduct that can cause difficulty in being tamed due to the manifestation of malicious intentions. Sixth, wrong conduct that can cause one to walk on the wrong path due to the difficulty in being tamed. Seventh, wrong conduct that can cause one to associate with non-virtuous people due to walking on the wrong path. Eighth, wrong conduct that can cause Bodhisattvas to act contrary to their purpose due to associating with non-virtuous people.
Furthermore, Bodhi (enlightenment) has wisdom as its essence. Wisdom can give rise to all other Pāramitās (perfections, such as generosity, morality, etc.). Therefore, when wrong conduct arises towards wisdom, it should be known that Bodhisattvas have generated wrong conduct towards Bodhi and all the Dharmas that can give rise to Bodhi. There are four things that can cause the accumulation of wisdom of Bodhisattvas to diminish. What are the four? First, not listening to the Dharma oneself. Second, not allowing others to listen to the Dharma. Third, creating obstacles to listening to the Dharma. Fourth, listening to the Dharma with distorted attachments. Relying on these four things, the accumulation of wisdom can diminish, whether in this life or in future lives.
生四種智相違法。何等為四。一者無所了知。二者眾緣𨵗乏。三者能生感癡非福。四者顛倒自不聽聞為依止故。于現法中無所了知。不令他聞為依止故。於後法中眾緣闕乏。為聽聞障為依止故。能生后法感癡非福。顛倒執著而有聽聞為依止故。於後法中更增顛倒。自不聽聞者。憎背法故。憎背補特伽羅故。俱增背故不令他聞者。恐他智勝故。有憍慠故。怖他輕毀故。為聽聞障者。誹毀於法及補特伽羅故。惡作矯亂相牽引故。不令啟請及開許故。方便毀呰能聽者故。顛倒執著而聽聞者。依自惡通達領解宣說。執著善通達領解宣說故。依他善通達領解宣說。執著惡通達領解宣說故。此中若自不聽聞。若不令他聞。若為聽聞障。如是三法。多分能令退失聞所成智資糧。顛倒執著而有聽聞。多分能令退失思修所成智資糧。
複次有四種法。能令菩薩忘失正念。何等為四。謂於四種補特伽羅。四處迷亂。一于舉罪補特伽羅。二于教導補特伽羅。三于欲作利益補特伽羅。四于有德補特伽羅。謂于同梵行所迷亂自過。于學現前迷亂學處。于彼大乘欲勝解者。欲正行者。顯無差別。標舉分別諸過失故。發起迷亂勝解正行。于能說法補特伽羅。迷亂顯彼所有密處。
複次有四種法。能令菩薩壞鮮白法。謂與他競增上力故起諸
【現代漢語翻譯】 現代漢語譯本： 產生四種與智慧相違背的情況。哪四種呢？第一種是無所瞭解。第二種是缺乏各種因緣。第三種是能產生導致愚癡和非福報的業。第四種是顛倒執著，因為自己不聽聞佛法作為依止，所以在現世中無所瞭解。因為不讓別人聽聞佛法作為依止，所以在來世中缺乏各種因緣。因為對聽聞佛法設定障礙作為依止，能產生導致來世愚癡和非福報的業。因為顛倒執著而聽聞佛法作為依止，在來世中會更加增長顛倒。自己不聽聞佛法，是因為憎恨背離佛法，憎恨背離補特伽羅（pudgala，人），因此兩者都更加背離。不讓別人聽聞佛法，是因為害怕別人比自己更有智慧，因為有驕慢之心，害怕別人輕視譭謗自己。設定聽聞佛法的障礙，是因為誹謗佛法以及補特伽羅（pudgala，人），用惡作（kukkritya，追悔）和虛假的言辭來擾亂牽引，不讓人請教和開許，用各種方法詆譭能聽聞佛法的人。顛倒執著地聽聞佛法，是因為依靠自己錯誤的理解來領會、理解和宣說，執著于錯誤的理解來領會和宣說；依靠他人正確的理解來領會、理解和宣說，卻執著于錯誤的理解來領會和宣說。這裡面，如果自己不聽聞佛法，如果不讓別人聽聞佛法，如果設定聽聞佛法的障礙，像這三種情況，大多會使人退失通過聽聞佛法所獲得的智慧資糧。顛倒執著地聽聞佛法，大多會使人退失通過思考和修行所獲得的智慧資糧。
此外，有四種情況，能使菩薩忘失正念。哪四種呢？就是對於四種補特伽羅（pudgala，人）在四個方面產生迷亂。第一是對舉罪的補特伽羅（pudgala，人）產生迷亂。第二是對教導的補特伽羅（pudgala，人）產生迷亂。第三是對想要作利益的補特伽羅（pudgala，人）產生迷亂。第四是對有德行的補特伽羅（pudgala，人）產生迷亂。對於同修梵行的人，迷亂于自己的過失；對於學習的人，在學習的場合迷亂于學處；對於那些想要在大乘佛法中獲得殊勝理解的人，想要正確修行的人，顯示沒有差別，標舉和分別各種過失，從而引發對殊勝理解和正確修行的迷亂。對於能說法（dharma，佛法）的補特伽羅（pudgala，人），迷亂于揭示他們所有的秘密之處。
此外，有四種情況，能使菩薩破壞清凈的善法。就是因為與他人競爭，由於增強了力量而產生各種...
【English Translation】 English version: Four things are contrary to wisdom. What are the four? First, not understanding anything. Second, lacking various conditions. Third, generating karma that leads to ignorance and non-merit. Fourth, being attached to inverted views, because one does not rely on listening to the Dharma, one does not understand anything in the present life. Because one does not allow others to listen to the Dharma, one lacks various conditions in future lives. Because one creates obstacles to listening to the Dharma, one generates karma that leads to ignorance and non-merit in future lives. Because one listens to the Dharma with inverted attachments, one will further increase inverted views in future lives. One does not listen to the Dharma oneself because one hates and turns away from the Dharma, and hates and turns away from the pudgala (person), thus increasing aversion to both. One does not allow others to listen to the Dharma because one fears that others will be more intelligent than oneself, because one is arrogant, and fears that others will despise and slander oneself. One creates obstacles to listening to the Dharma because one slanders the Dharma and the pudgala (person), and uses regret (kukkritya) and false words to disturb and mislead, not allowing people to ask questions and be permitted to learn, and using various methods to denigrate those who can listen to the Dharma. One listens to the Dharma with inverted attachments because one relies on one's own wrong understanding to comprehend, understand, and proclaim, clinging to wrong understanding to comprehend and proclaim; relying on others' correct understanding to comprehend, understand, and proclaim, but clinging to wrong understanding to comprehend and proclaim. Here, if one does not listen to the Dharma oneself, if one does not allow others to listen to the Dharma, if one creates obstacles to listening to the Dharma, these three situations mostly cause one to lose the accumulation of wisdom gained through listening to the Dharma. Listening to the Dharma with inverted attachments mostly causes one to lose the accumulation of wisdom gained through thinking and meditation.
Furthermore, there are four things that can cause a Bodhisattva to lose mindfulness. What are the four? They are confusion in four aspects regarding four types of pudgalas (persons). First, confusion regarding the pudgala (person) who accuses one of wrongdoing. Second, confusion regarding the pudgala (person) who gives guidance. Third, confusion regarding the pudgala (person) who wants to benefit one. Fourth, confusion regarding the pudgala (person) who has virtues. Regarding fellow practitioners of the pure conduct, being confused about one's own faults; regarding those who are learning, being confused about the precepts in the context of learning; for those who want to gain superior understanding in the Mahayana Dharma and want to practice correctly, showing no difference, pointing out and distinguishing various faults, thereby causing confusion about superior understanding and correct practice. Regarding the pudgala (person) who can teach the Dharma, being confused about revealing all their secret places.
Furthermore, there are four things that can cause a Bodhisattva to destroy pure and virtuous qualities. That is, because of competing with others, due to increased power, generating various...
白法非處加行。雖起白法處所加行。然有三種邪行過失。一者染著過失。二者惡見過失。三者受持過失。由二因緣應知染著過失。一者邪受用故。二者多雜處故。由二因緣應知惡見過失。一者誹撥正法補特伽羅故。二者于不正法顯示執著為正法故。由二因緣應知受持過失。一者受持狹小唯不了義經故。二者于所未聞未曾領受諸了義經。懸誹撥故。
複次菩薩有四種非菩薩儀惡意現行。一者于大師所生不信順敬學相違。惡意現行。二者于同梵行攝受舉罪能教誡者如實發露己過相違惡意現行。三者于大智福諸善法中。精進相違惡意現行。四者于廣大甚深勝解中。能令自障清凈相違惡意現行。由三種相應知。于大師所生不信順。謂于有體尊勝得智。由三種相應知不如實發露己過。一者于彼攝受諸有情所。邪妄顯示己為尊勝。因此發起憍舉心故。二者于能舉罪諸有情所。覆所犯故。三者于能教誡諸有情所。因彼驅擯增上力故。發穢濁心作損惱故。由二種相應知退失於諸善法發起精進。謂于大智福諸有情所。愛著利養恭敬故。及欣樂彼故。
複次有四種法能令菩薩難可調伏。謂于正修有四種障。一于聽聞執為究竟。二于教授左謬領解。三于尸羅不正安住。多諸惡作。四于自見安住見取。謂但聽聞心不寂靜故。于聽聞
【現代漢語翻譯】 現代漢語譯本： 于非清凈之法生起處所的加行。即使生起清凈之法的處所的加行，仍然有三種邪行過失：第一是染著過失，第二是惡見（錯誤的見解）過失，第三是受持（接受和奉行）過失。通過兩種因緣應當瞭解染著過失：一是邪惡的受用，二是多與雜亂之處相處。通過兩種因緣應當瞭解惡見（錯誤的見解）過失：一是誹謗撥棄正法補特伽羅（指人，Pudgala）的緣故，二是對不正之法顯示執著，認為它是正法的緣故。通過兩種因緣應當瞭解受持（接受和奉行）過失：一是受持狹隘、不究竟的不了義經的緣故，二是對未曾聽聞、未曾領受的諸了義經，妄加誹謗撥棄的緣故。
再者，菩薩有四種不符合菩薩儀軌的惡意現行：第一是對大師（指佛陀或上師）所生起的不信順、不敬重，與學習的相違背，惡意現行。第二是對同梵行（指一起修行的同伴）中攝受、舉罪（指出錯誤）、能夠教誡者，不如實發露自己過失，與此相違背，惡意現行。第三是對大智慧和福德等諸善法，精進修行相違背，惡意現行。第四是對廣大甚深的殊勝理解，能夠令自己障礙清凈相違背，惡意現行。通過三種相應，應當瞭解對大師所生起的不信順，是指對於具有實體的尊勝得智。通過三種相應，應當瞭解不如實發露自己的過失：一是在那些攝受諸有情（指眾生，sentient beings）的地方，虛妄地顯示自己為尊勝，因此發起憍慢自大的心。二是對能夠指出自己罪過的諸有情（指眾生，sentient beings），隱瞞所犯的過錯。三是對能夠教誡自己的諸有情（指眾生，sentient beings），因為他們驅逐擯棄自己，以此為增上緣，生起污穢的心，作出損害惱害的行為。通過兩種相應，應當瞭解退失於諸善法，發起精進：一是對大智慧和福德等諸有情（指眾生，sentient beings）貪愛執著利養恭敬的緣故，以及欣然喜樂這些的緣故。
再者，有四種法能夠令菩薩難以調伏，即對於正修行有四種障礙：第一是對於聽聞佛法執著為究竟，不再深入。第二是對教授（指上師的教導）錯誤地理解。第三是對尸羅（指戒律，Śīla）不能正確安住，多有違犯戒律的行為。第四是對自己的見解安住執著，產生見取（固執己見）。這是因為只聽聞佛法，內心不能寂靜的緣故。對於聽聞...
【English Translation】 English version: The application of effort in places that are not pure. Even if effort arises in places of pure Dharma, there are still three kinds of wrong conduct and faults: first, the fault of attachment; second, the fault of wrong views; third, the fault of acceptance and upholding. Through two causes, one should understand the fault of attachment: first, because of wrong enjoyment; second, because of associating with many mixed places. Through two causes, one should understand the fault of wrong views: first, because of slandering and rejecting the Pudgala (person) of the true Dharma; second, because of showing attachment to untrue Dharma, considering it to be the true Dharma. Through two causes, one should understand the fault of acceptance and upholding: first, because of accepting and upholding narrow, incomplete, and provisional scriptures; second, because of falsely slandering and rejecting the definitive scriptures that have not been heard or received.
Furthermore, Bodhisattvas have four kinds of non-Bodhisattva-like malicious actions manifesting: first, the malicious action of disagreeing with the master (referring to the Buddha or a spiritual teacher) in faith, obedience, respect, and learning. Second, the malicious action of not truthfully confessing one's faults to those who can accept, accuse, and teach within the same practice, which is contrary to the practice. Third, the malicious action of acting contrary to diligence in great wisdom, merit, and all good Dharmas. Fourth, the malicious action of acting contrary to the purification of one's own obstacles in vast and profound superior understanding. Through three correspondences, one should understand the lack of faith and obedience towards the master, which refers to the venerable and superior wisdom that possesses substance. Through three correspondences, one should understand the failure to truthfully confess one's faults: first, in the presence of those who accept all sentient beings (sentient beings), falsely displaying oneself as superior, thereby arousing arrogance. Second, concealing one's offenses from those sentient beings (sentient beings) who can accuse one. Third, towards those sentient beings (sentient beings) who can teach one, because of their expulsion and rejection, one develops a defiled mind and acts harmfully.
Furthermore, there are four kinds of Dharmas that make it difficult to tame a Bodhisattva, namely, four kinds of obstacles to correct practice: first, clinging to listening to the Dharma as the ultimate. Second, misunderstanding the teachings (referring to the teacher's instructions). Third, not abiding correctly in Śīla (discipline), with many transgressions. Fourth, dwelling in and clinging to one's own views. This is because the mind is not tranquilized by merely listening to the Dharma. Regarding listening...
執為究竟。由於教誡顛倒分別故。于教授左謬領解。由於尸羅多作缺犯而受信施故有惡作。與勝有情共興諍競故。于自見多住見取。勝有情者。謂根調伏勝及斷滅勝。
複次菩薩有四種于諸有情行於非道。一者于未安立凈信有情。而不為說。二者于下乘希求大乘諸有情所。不隨所宜而有所說。三者于大乘希求下乘諸有情所。不順其儀而有所說。四者于住禁戒不住禁戒貪愛朋黨。不平等說。由三種相當知是名安住禁戒。一者事業無愆故。二者尸羅無缺故。三者恭敬所學故。由二種相當知是名不住禁戒。一者尸羅缺故。二者不恭敬所學故。
複次菩薩由親近不賢良故。退失四事。一者退失於乘。二者退失利益有情。加行。三者退失聖教。四者退失無間修諸善法。
複次有四種菩薩不如其義。一者任持正法。二者住阿練若。三者勤修福業。四者管御大眾。謂諸菩薩欲令信伏雖住持正法。亦不如義。非如其義。若諸菩薩為求聲譽。雖住阿練若。亦不如義。非如其義。若諸菩薩心專系著有染之果。雖勤修福業。亦不如義。非如其義。若諸菩薩心專繫著供事名稱。雖管御大眾亦不如義。非如其義。複次云何正行。謂與上相違離別過失。宣說對治。當知後後之所引發八種行相。是名正行。
謂說由自不聞令
【現代漢語翻譯】 現代漢語譯本： 執著于不究竟的事物，是由於對教誡的顛倒分別。對於教授產生錯誤的理解，是由於對教導的錯誤領會。由於在戒律（Śīla）上屢次犯錯而接受供養，因此產生後悔。與比自己更有德行的人爭論，因此在自己的見解上固執己見。更有德行的人，指的是在根的調伏上勝過自己，或者在斷滅煩惱上勝過自己的人。
其次，菩薩有四種對眾生行於非道的情況。第一種是對尚未建立清凈信心（凈信）的眾生，不為他們說法。第二種是對希求小乘卻想要學習大乘的眾生，不根據他們的情況而說法。第三種是對希求大乘卻想要學習小乘的眾生，不順應他們的根器而說法。第四種是對持守禁戒和不持守禁戒的人，因為貪愛自己的朋黨而不平等地說法。通過三種情況可以知道這個人安住于禁戒：第一，行為沒有過失；第二，戒律沒有缺失；第三，恭敬所學。通過兩種情況可以知道這個人不住于禁戒：第一，戒律有缺失；第二，不恭敬所學。
其次，菩薩由於親近不賢良的人，會退失四種事情：第一，退失對乘（Yāna）的信心；第二，退失利益眾生的加行；第三，退失對聖教的信心；第四，退失無間斷地修習各種善法。
其次，有四種菩薩不如法地行事：第一，任持正法；第二，住在阿練若（Araṇya，寂靜處）；第三，勤修福業；第四，管理大眾。如果菩薩爲了讓人信服而住持正法，也是不如法的，並非真正如法。如果菩薩爲了追求名聲而住在阿練若，也是不如法的，並非真正如法。如果菩薩的心專注于執著有染的果報，即使勤修福業，也是不如法的，並非真正如法。如果菩薩的心專注于執著供養和名聲，即使管理大眾，也是不如法的，並非真正如法。其次，什麼是正行呢？就是與上述情況相反，遠離過失，宣說對治的方法。應當知道，後面所引發的八種行相，就叫做正行。
就是說因為自己沒有聽聞佛法，
【English Translation】 English version: Clinging to what is not ultimate arises from distorted discriminations regarding the teachings. Misunderstanding the instructions arises from misinterpreting the guidance. Regret arises from accepting offerings while repeatedly violating the precepts (Śīla). Engaging in disputes with those who are superior arises from clinging to one's own views. Those who are superior are those who surpass oneself in taming the senses or in eradicating afflictions.
Furthermore, Bodhisattvas engage in four types of non-virtuous conduct towards sentient beings. First, not teaching the Dharma to sentient beings who have not yet established pure faith (凈信). Second, not teaching appropriately to sentient beings who aspire to the Great Vehicle (Mahāyāna) but desire the Lesser Vehicle. Third, not teaching according to their capacity to sentient beings who aspire to the Lesser Vehicle but desire the Great Vehicle. Fourth, teaching unequally to those who uphold the precepts and those who do not, due to attachment to one's own group. One knows that someone abides in the precepts through three aspects: first, their actions are without fault; second, their precepts are without defect; third, they respect what they have learned. One knows that someone does not abide in the precepts through two aspects: first, their precepts are defective; second, they do not respect what they have learned.
Furthermore, Bodhisattvas lose four things by associating with those who are not virtuous: first, they lose faith in the Vehicle (Yāna); second, they lose the effort to benefit sentient beings; third, they lose faith in the Holy Dharma; fourth, they lose the uninterrupted practice of various virtuous deeds.
Furthermore, there are four types of Bodhisattvas who do not act according to the meaning: first, upholding the true Dharma; second, dwelling in the wilderness (Araṇya); third, diligently cultivating meritorious deeds; fourth, managing the Sangha. If Bodhisattvas uphold the true Dharma in order to gain the faith of others, it is not according to the meaning, not truly according to the meaning. If Bodhisattvas dwell in the wilderness in order to seek fame, it is not according to the meaning, not truly according to the meaning. If Bodhisattvas' minds are focused on attachment to the results of contaminated actions, even if they diligently cultivate meritorious deeds, it is not according to the meaning, not truly according to the meaning. If Bodhisattvas' minds are focused on attachment to offerings and fame, even if they manage the Sangha, it is not according to the meaning, not truly according to the meaning. Furthermore, what is right conduct? It is the opposite of the above, abandoning faults, and proclaiming the methods of counteracting them. One should know that the eight aspects that are subsequently generated are called right conduct.
That is, saying that because one has not heard the Dharma oneself,
智退失。此何因緣。由於正法補特伽羅不恭敬所顯故。由此毀犯。設不毀犯亦無勝解。是故退失。又說由不令聞令智退失。此何因緣。由欲令他信伏所顯故。由此毀犯。設不毀犯迴向邪法。是故退失。又說由為聞障令智退失。此何因緣。由不欲不聞不持所顯故。由此毀犯。設不毀犯懈怠懶墮。是故退失。又說由邪執著而有聽聞令智退失。此何因緣。由於修行不見功德但聞言說為究竟所顯故。由此毀犯。設不毀犯智不成實。是故退失。
復說由於舉罪者所迷亂自過令念忘失。此何因緣。由於重事中怖畏衰損。于輕事中怖畏呵責。而設妄語所顯故。由此毀犯。由業障故有所忘失。設不毀犯由犯障故而有忘失。又說由迷亂學處令念忘失。此何因緣。由非自性隨轉虛妄見曲所顯故。由此毀犯。由業障故有所忘失。設不毀犯由犯障故而有忘失。又說由於大乘迷亂勝解正行令念忘失。此何因緣。由於菩薩不生恭敬隱覆實德所顯故。由此毀犯。由業障故有所忘失。設不毀犯由犯障故而有忘失。又說由迷亂顯隱密處令念忘失。此何因緣。由欲令于大乘不生樂欲所顯故。由此毀犯。由業障故而有忘失。設不毀犯由犯障故而有忘失。
復說由非處加行壞鮮白法。此何因緣。由樂己利狹小不轉。下乘聽聞心不謙下所顯故。由此毀
【現代漢語翻譯】 現代漢語譯本 智力退失。這是什麼因緣導致的？由於對正法補特伽羅（Pudgala，人）不恭敬所顯現的緣故。因此導致毀犯。即使沒有毀犯，也不會有殊勝的理解，所以導致退失。又說由於不讓人聽聞正法，導致智力退失。這是什麼因緣導致的？由於想要讓別人信服自己所顯現的緣故。因此導致毀犯。即使沒有毀犯，也會迴向邪法，所以導致退失。又說由於為聽聞設定障礙，導致智力退失。這是什麼因緣導致的？由於不想聽聞、不想受持正法所顯現的緣故。因此導致毀犯。即使沒有毀犯，也會懈怠懶惰，所以導致退失。又說由於邪見執著而聽聞，導致智力退失。這是什麼因緣導致的？由於修行時不見功德，只把聽聞言語作為究竟所顯現的緣故。因此導致毀犯。即使沒有毀犯，智慧也不會真實，所以導致退失。 又說由於舉罪者所迷惑，自己過失導致念頭忘失。這是什麼因緣導致的？由於在重要的事情中害怕衰敗損失，在輕微的事情中害怕呵責，而說妄語所顯現的緣故。因此導致毀犯。由於業障的緣故，有所忘失。即使沒有毀犯，也會由於犯戒的障礙而有所忘失。又說由於迷惑于學處（Śikṣāpada，戒條），導致念頭忘失。這是什麼因緣導致的？由於不是自性隨順，而是虛妄見解扭曲所顯現的緣故。因此導致毀犯。由於業障的緣故，有所忘失。即使沒有毀犯，也會由於犯戒的障礙而有所忘失。又說由於對大乘（Mahāyāna）迷惑，對殊勝的理解和正確的行為產生迷惑，導致念頭忘失。這是什麼因緣導致的？由於對菩薩（Bodhisattva）不生恭敬，隱瞞真實功德所顯現的緣故。因此導致毀犯。由於業障的緣故，有所忘失。即使沒有毀犯，也會由於犯戒的障礙而有所忘失。又說由於對顯露和隱藏的秘密之處產生迷惑，導致念頭忘失。這是什麼因緣導致的？由於想要讓別人對大乘不產生喜好和慾望所顯現的緣故。因此導致毀犯。由於業障的緣故，有所忘失。即使沒有毀犯，也會由於犯戒的障礙而有所忘失。 又說由於在不適當的地方加以修行，破壞了鮮白之法。這是什麼因緣導致的？由於只喜歡自己的利益，心胸狹隘不能轉變，以下乘（Hīnayāna）的聽聞，內心不謙下所顯現的緣故。因此導致毀犯。
【English Translation】 English version Loss of intelligence. What is the cause and condition for this? It is manifested by disrespect towards the Pudgala (person) of the true Dharma. Because of this, transgressions occur. Even if there are no transgressions, there will be no superior understanding, and therefore loss occurs. Furthermore, it is said that preventing others from hearing the Dharma leads to loss of intelligence. What is the cause and condition for this? It is manifested by the desire to make others believe in oneself. Because of this, transgressions occur. Even if there are no transgressions, one will dedicate merit to wrong Dharma, and therefore loss occurs. Furthermore, it is said that creating obstacles to hearing the Dharma leads to loss of intelligence. What is the cause and condition for this? It is manifested by the unwillingness to hear, uphold, or maintain the Dharma. Because of this, transgressions occur. Even if there are no transgressions, one will be lazy and indolent, and therefore loss occurs. Furthermore, it is said that listening with wrong views and attachments leads to loss of intelligence. What is the cause and condition for this? It is manifested by not seeing merit in practice and only regarding listening to words as the ultimate goal. Because of this, transgressions occur. Even if there are no transgressions, wisdom will not become real, and therefore loss occurs. Furthermore, it is said that being confused by the accuser and losing mindfulness due to one's own faults. What is the cause and condition for this? It is manifested by fearing decline and loss in important matters, fearing blame in trivial matters, and telling lies. Because of this, transgressions occur. Due to karmic obstacles, there is forgetfulness. Even if there are no transgressions, there will be forgetfulness due to the obstacles of transgressions. Furthermore, it is said that being confused about the Śikṣāpada (precepts) leads to loss of mindfulness. What is the cause and condition for this? It is manifested by not following one's own nature but by false views and distortions. Because of this, transgressions occur. Due to karmic obstacles, there is forgetfulness. Even if there are no transgressions, there will be forgetfulness due to the obstacles of transgressions. Furthermore, it is said that being confused about the Mahāyāna (Great Vehicle), being confused about superior understanding and correct conduct, leads to loss of mindfulness. What is the cause and condition for this? It is manifested by not generating respect for the Bodhisattva (enlightenment being) and concealing true virtues. Because of this, transgressions occur. Due to karmic obstacles, there is forgetfulness. Even if there are no transgressions, there will be forgetfulness due to the obstacles of transgressions. Furthermore, it is said that being confused about what should be revealed and what should be concealed leads to loss of mindfulness. What is the cause and condition for this? It is manifested by the desire to prevent others from developing joy and desire for the Mahāyāna. Because of this, transgressions occur. Due to karmic obstacles, there is forgetfulness. Even if there are no transgressions, there will be forgetfulness due to the obstacles of transgressions. Furthermore, it is said that engaging in practice in an inappropriate place destroys pure and bright Dharma. What is the cause and condition for this? It is manifested by only liking one's own benefit, being narrow-minded and unable to transform, and listening to the Hīnayāna (Lesser Vehicle) without humility. Because of this, transgressions occur.
犯。由不能得所未獲得諸鮮白法。于所聽受生賒緩故。於己得退。又說由染愛過失壞鮮白法。此何因緣。由於正在家所得利養不生喜足。矯誑等法有希望所顯故。由此毀犯。由不聽聞所未聞法。多諸事業輕躁散亂。於三摩地不能證得。又說由惡見過失壞鮮白法。此何因緣。由懷惡意。瞻視於他。于諸聲聞大乘所學其心顛倒所顯故。由此毀犯。由不正行獲得衰損。由誑惑他獲得衰損。又說由受持過失壞鮮白法。此何因緣。由於如來智意趣中起等覺慢所顯故。由此毀犯。由謗正法獲得衰損。由於如來智意趣中邪稱量故。獲得衰損。
復說由於所學不甚恭敬故惡意現行。此何因緣。由於所犯不發露不陳悔。不除惡作所顯故。由此現行。由於所緣有散亂故行不明瞭。又說由不如實顯己過故惡意現行。此何因緣。由於身財有所顧戀。樂非諦語所顯故。由此現行。由於聖教有散亂故。行不明瞭。又說由於精進懈怠因緣。惡意現行。此何因緣。由無堪忍所顯故。由此現行。由於眾苦不能堪忍。于諸善法有散亂故。行不明瞭。又說由障凈因緣。惡意現行。此何因緣。由於大乘無增上意樂勝解所顯故。由此現行。于廣大乘有散亂故。行不明瞭。
復說由唯聽聞究竟修障難可調伏。此何因緣。由唯觀見免脫難論勝利聽聞所顯故
【現代漢語翻譯】 現代漢語譯本 違犯戒律，是因為無法獲得尚未獲得的清凈之法，對於所聽聞的教法產生懈怠和拖延，因此已經獲得的也會退失。又說因為貪染和愛著的過失而毀壞清凈之法，這是什麼原因呢？因為對於在家時所獲得的供養利祿不生滿足，並且懷有虛偽欺騙等念頭，希望得到更多顯現的利益。因此違犯戒律。因為不聽聞未曾聽聞的教法，導致事務繁多，輕浮躁動，心神散亂，無法證得三摩地（Samadhi，禪定）。又說因為邪見的過失而毀壞清凈之法，這是什麼原因呢？因為心懷惡意，窺視他人，對於聲聞乘（Śrāvakayāna）和大乘（Mahāyāna）所學產生顛倒的想法。因此違犯戒律。因為行為不正而招致衰損，因為欺騙迷惑他人而招致衰損。又說因為受持戒律的過失而毀壞清凈之法，這是什麼原因呢？因為對於如來（Tathāgata）的智慧和意趣產生自以為是的傲慢。因此違犯戒律。因為誹謗正法而招致衰損，因為對於如來的智慧和意趣進行錯誤的衡量。因此招致衰損。 又說因為對於所學不甚恭敬，所以惡意現行。這是什麼原因呢？因為對於所犯的錯誤不發露懺悔，不消除惡作（kukṛtya，惡行），因此導致惡意現行。因為對於所緣境產生散亂，所以行為不明瞭。又說因為不如實地顯露自己的過失，所以惡意現行。這是什麼原因呢？因為對於自身和財物有所顧戀，喜歡說不真實的話。因此導致惡意現行。因為對於聖教產生散亂，所以行為不明瞭。又說因為精進懈怠的因緣，惡意現行。這是什麼原因呢？因為缺乏忍耐力。因此導致惡意現行。因為對於各種痛苦不能忍受，對於各種善法產生散亂，所以行為不明瞭。又說因為障礙清凈的因緣，惡意現行。這是什麼原因呢？因為對於大乘沒有增上的意樂和勝解。因此導致惡意現行。對於廣大的大乘產生散亂，所以行為不明瞭。 又說因為僅僅聽聞教法，究竟的修行就會有障礙，難以調伏。這是什麼原因呢？因為僅僅看到免於惡論和勝利的聽聞。
【English Translation】 English version Transgression occurs because one cannot attain the pure and virtuous qualities (Śukla-dharma) that have not yet been attained, and because one is negligent and procrastinates in regard to the teachings that have been heard, thus causing a decline in what has already been attained. It is also said that pure and virtuous qualities are destroyed by the faults of attachment and love. What is the reason for this? It is because one is not content with the gains and offerings received while living at home, and one harbors deceitful and hypocritical thoughts, hoping to gain more apparent benefits. Therefore, transgression occurs. Because one does not listen to teachings that have not yet been heard, one becomes involved in many affairs, is frivolous and restless, and the mind is scattered, making it impossible to attain Samadhi (禪定). It is also said that pure and virtuous qualities are destroyed by the fault of wrong views. What is the reason for this? It is because one harbors malicious thoughts, spies on others, and has distorted ideas about the teachings of the Śrāvakayāna (聲聞乘) and Mahāyāna (大乘). Therefore, transgression occurs. Because of improper conduct, one incurs losses; because of deceiving and misleading others, one incurs losses. It is also said that pure and virtuous qualities are destroyed by the fault of upholding precepts improperly. What is the reason for this? It is because one develops arrogant pride in one's own understanding of the Tathāgata's (如來) wisdom and intention. Therefore, transgression occurs. Because of slandering the true Dharma, one incurs losses; because of wrongly measuring the Tathāgata's wisdom and intention, one incurs losses. Furthermore, it is said that because one is not sufficiently respectful towards what is being learned, malicious thoughts arise. What is the reason for this? It is because one does not confess and repent for the transgressions committed, and does not eliminate evil deeds (kukṛtya, 惡行), thus causing malicious thoughts to arise. Because one's mind is scattered with regard to the object of focus, one's conduct is unclear. It is also said that because one does not truthfully reveal one's own faults, malicious thoughts arise. What is the reason for this? It is because one is attached to one's own body and possessions, and one enjoys speaking untruthful words. Therefore, malicious thoughts arise. Because one's mind is scattered with regard to the holy teachings, one's conduct is unclear. It is also said that because of the causes of diligence and laziness, malicious thoughts arise. What is the reason for this? It is because one lacks patience. Therefore, malicious thoughts arise. Because one cannot endure various sufferings, and one's mind is scattered with regard to various virtuous qualities, one's conduct is unclear. It is also said that because of the causes that obstruct purity, malicious thoughts arise. What is the reason for this? It is because one lacks superior intention and understanding with regard to the Mahāyāna. Therefore, malicious thoughts arise. Because one's mind is scattered with regard to the vast Mahāyāna, one's conduct is unclear. Furthermore, it is said that because one only listens to the teachings, ultimate practice will be obstructed and difficult to tame. What is the reason for this? It is because one only sees the benefits of listening to teachings that avoid bad arguments and lead to victory.
。由此毀犯。矯誑顯示持法善友。又說由於教授左解修障難可調伏。此何因緣。由不堪受教堅持所犯。不敬教授所顯故。由此毀犯。矯誑顯示住阿練若善友。又說由於尸羅不堅安住惡作修障難可調伏。此何因緣。由於所學不甚恭敬。虛受信施所顯故。由此毀犯。矯誑顯示勤修福業善友。又說由於自見安住見取修障難可調伏。此何因緣。由於清凈波羅蜜多諸菩薩所。不生恭敬不欲瞻仰。不欲親近。不欲聽聞。不隨法行所顯故。由此毀犯。矯誑顯示御眾善友。復說由不宣說。不隨宣說。不順義說。不平等說行於非道。此何因緣。由前後宣說厭倦不平等心。于所宣說不知方便。下乘勝解有染愛心。教誡徒眾加行所顯故。由此毀犯。由善根不圓滿故。由不攝受廣大善根故。由棄捨廣大善根故。生非福故。誑惑所化諸有情類。復說由四種親近不賢良故退失四事。此何因緣。由慳吝少聞不善入聖教。于佛語言不聽聞所顯故。由此毀犯。不修善根故。怖畏生死苦故。于利他事不能作故。狹小善根故。于諸法中有疑惑故。而有退失。
復說由於四種菩薩欲求信伏。欲求聲譽。欲求染果。欲求供養承事名稱是諸菩薩不如其義。此何因緣。由與我愛俱于微細罪不見怖畏。與其無我非勝解俱不顧他利。于生死涅槃一向觀見過失功德。于
【現代漢語翻譯】 現代漢語譯本：由此構成毀犯，虛偽地顯示自己是持戒的善友，又說因為教授的理解有偏差，修行有障礙難以調伏。這是什麼原因呢？因為不堪接受教導，堅持自己的錯誤，不尊敬教授所顯現的過失。由此構成毀犯，虛偽地顯示自己是住在阿蘭若（遠離塵囂的修行處）的善友，又說因為戒律不堅定，安住在惡作（後悔）中，修行有障礙難以調伏。這是什麼原因呢？因為對於所學不甚恭敬，虛受信徒的佈施所顯現的過失。由此構成毀犯，虛偽地顯示自己是勤修福業的善友，又說因為自以為是，安住在見取（錯誤的見解）中，修行有障礙難以調伏。這是什麼原因呢？因為對於清凈的波羅蜜多（到達彼岸的方法）的諸菩薩，不生恭敬，不願瞻仰，不願親近，不願聽聞，不隨法修行所顯現的過失。由此構成毀犯，虛偽地顯示自己是統領大眾的善友，又說因為不宣說，不隨順宣說，不順應義理宣說，不平等地宣說，行於非道。這是什麼原因呢？因為前後宣說感到厭倦，心懷不平等，對於所宣說的內容不知方便，以小乘的理解，懷有染污的愛心，教誡徒眾時有所偏頗所顯現的過失。由此構成毀犯，因為善根不圓滿，因為不攝取廣大的善根，因為捨棄廣大的善根，因為產生非福，誑惑所教化的有情眾生。又說因為親近四種不賢良的人，導致退失四種功德。這是什麼原因呢？因為慳吝，少聞，不能很好地進入聖教，對於佛的語言不聽聞所顯現的過失。由此構成毀犯，不修善根，因為怖畏生死之苦，對於利益他人的事情不能做，善根狹小，對於諸法心存疑惑，因而有所退失。 又說因為四種菩薩想要獲得信服，想要獲得聲譽，想要獲得染污的果報，想要獲得供養承事的名聲，這些菩薩不如法。這是什麼原因呢？因為與我愛（對自我的執著）相伴隨，對於微小的罪過也不見怖畏，與其無我（沒有自我的執著）的殊勝理解不相應，不顧及他人的利益，對於生死涅槃一味地觀察過失和功德，對於
【English Translation】 English version: Thus, a transgression is constituted by falsely displaying oneself as a virtuous friend who upholds the Dharma, and further stating that due to a flawed understanding of the teachings, one's practice is obstructed and difficult to subdue. What is the cause of this? It is due to being unable to accept instruction, clinging to one's own errors, and disrespecting the faults pointed out by the teacher. Thus, a transgression is constituted by falsely displaying oneself as a virtuous friend residing in an Aranya (a secluded place for practice), and further stating that due to unstable morality (Śīla), dwelling in remorse (Kaukritya), one's practice is obstructed and difficult to subdue. What is the cause of this? It is due to not being sufficiently respectful towards what is learned, and the faults manifested by falsely receiving the offerings of the faithful. Thus, a transgression is constituted by falsely displaying oneself as a virtuous friend diligently cultivating meritorious deeds, and further stating that due to self-conceit, dwelling in clinging to views (Dṛṣṭi-parāmarśa), one's practice is obstructed and difficult to subdue. What is the cause of this? It is due to not generating respect towards the Bodhisattvas who embody the pure Pāramitās (perfections), not wishing to behold them, not wishing to draw near to them, not wishing to listen to them, and not acting in accordance with the Dharma, which manifests as faults. Thus, a transgression is constituted by falsely displaying oneself as a virtuous friend who leads the assembly, and further stating that due to not proclaiming, not proclaiming in accordance, not proclaiming in accordance with the meaning, and proclaiming unequally, one walks on a path that is not the true path. What is the cause of this? It is due to feeling weary of proclaiming before and after, harboring an unequal mind, not knowing the skillful means for what is proclaimed, having attachment and love for the Hinayana (inferior vehicle) understanding, and the faults manifested by biased exhortations to the disciples. Thus, a transgression is constituted due to the incompleteness of virtuous roots, due to not gathering vast virtuous roots, due to abandoning vast virtuous roots, due to generating non-merit, and deceiving and bewildering the sentient beings who are to be transformed. Furthermore, it is said that due to associating with four kinds of unwholesome individuals, one loses four qualities. What is the cause of this? It is due to stinginess, little learning, not being able to properly enter the Holy Teachings, and not listening to the words of the Buddha, which manifests as faults. Thus, a transgression is constituted by not cultivating virtuous roots, due to fearing the suffering of birth and death, being unable to perform deeds that benefit others, having limited virtuous roots, and having doubts about all phenomena, and thus experiencing loss. Furthermore, it is said that because four types of Bodhisattvas desire to seek faith, desire to seek fame, desire to seek tainted results, and desire to seek offerings and service for their reputation, these Bodhisattvas are not in accordance with the Dharma. What is the cause of this? It is because they are accompanied by self-love (attachment to self), and do not see fear in subtle transgressions, are not in accordance with the superior understanding of non-self (absence of attachment to self), do not consider the benefit of others, and one-sidedly observe the faults and merits of Samsara (cycle of birth and death) and Nirvana (liberation), regarding
現法中樂相雜住。于當來世欣樂富貴攝受財法所顯故。由此毀犯。矯現自身能正持法乃至御眾。
複次云何正行勝利。此亦四種。後後應知。如是正行菩薩。能積集福智資糧故。以此為依障清凈故。以此為依於一切門整合白法故。以此為依起一切種利益有情加行故。又能生長無量福故。
復有四法能令積集福智資糧。一者依此正行供養承事諸佛如來。二者聞清凈。三者思清凈。四者修清凈。
復有四法能令障凈。一者于乘自然無動。二者于諸有情遠離不行因緣。三者遠離邪行因緣。四者遠離不圓滿正行因緣。
復有四法能令一切門整合白法。一者修修所成。二者成熟有情即彼所成。三者堪忍難事即彼所成。四者聞思無厭即彼所成復有四法能令作一切種利有情事。謂於四處濟拔有情。一者于疑惑猶豫處。二者于極穢惡趣顛墜處。三者于下乘信解處。四者于憎背聖教瞋恚心處。
複次云何菩薩于正行中現在轉時。猶得如是功德勝利。謂具法行中平等行。善行。法住行相。
云何菩薩具於法行。此何行相。謂諸菩薩凡所修行不越正法。是故名為具足法行。當知此行有五行相。一者于不饒益樂行惡行諸有情所。欲令入善攝受哀愍故。二者于住種性外緣闕乏諸有情所。勸令發起菩提心故。
【現代漢語翻譯】 現代漢語譯本：現在，（有人）在正法中夾雜著世俗的享樂。因為貪圖來世的富貴，追求財富和名聲所帶來的快樂，所以做出違背佛法的行為。他們還偽裝自己能夠正確地持守佛法，甚至領導大眾。
其次，什麼是如法修行的殊勝之處？也有四種。應該知道，後面的比前面的更為殊勝。像這樣如法修行的菩薩，能夠積累福德和智慧的資糧。因為以此為基礎，能夠清凈業障。因為以此為基礎，能夠在一切方面成就清凈的善法。因為以此為基礎，能夠發起各種利益眾生的行為。並且能夠增長無量的福德。
又有四種方法能夠積累福德和智慧的資糧：第一，依靠這種如法修行，供養承事諸佛如來。第二，聽聞清凈的佛法。第三，以清凈的心思惟佛法。第四，以清凈的心修習佛法。
又有四種方法能夠清凈業障：第一，對於大乘佛法自然而然地不動搖信心。第二，遠離導致傷害眾生的因緣。第三，遠離邪行的因緣。第四，遠離不圓滿的正行的因緣。
又有四種方法能夠使一切方面都成就清凈的善法：第一，修習禪定所成就的（善法）。第二，成熟有情眾生，即由此所成就的（善法）。第三，堪能忍受艱難困苦的事情，即由此所成就的（善法）。第四，聽聞和思惟佛法永不厭倦，即由此所成就的（善法）。又有四種方法能夠做各種利益眾生的事情：即在四種情況下救濟眾生。第一，在疑惑猶豫的時候。第二，在極其污穢的惡道中墮落的時候。第三，在信解下乘佛法的時候。第四，在憎恨違背聖教，心懷嗔恚的時候。
其次，菩薩在如法修行中，現在轉世時，仍然能夠獲得這樣的功德和殊勝之處。即具足法行中的平等行、善行、法住行相。
什麼是菩薩具足法行？這種行為有什麼特點？即諸位菩薩凡所修行都不違背正法。因此稱為具足法行。應當知道，這種行為有五種特點：第一，對於不饒益（自己），喜歡作惡的眾生，希望他們進入善道，攝受他們，哀憫他們。第二，對於住在惡劣種姓，外在因緣缺乏的眾生，勸導他們發起菩提心（Bodhicitta，覺悟之心）。
【English Translation】 English version: Now, (some people) mix worldly pleasures with the correct Dharma. Because they crave wealth and honor in the future and pursue the happiness brought by wealth and fame, they commit acts that violate the Buddha's teachings. They also falsely present themselves as being able to correctly uphold the Dharma and even lead the masses.
Furthermore, what are the excellent benefits of practicing correctly? There are also four kinds. It should be known that the latter is more excellent than the former. A Bodhisattva (Bodhisattva, an enlightened being) who practices correctly like this can accumulate the resources of merit and wisdom. Because based on this, one can purify karmic obstacles. Because based on this, one can accomplish pure good Dharma in all aspects. Because based on this, one can initiate various actions that benefit sentient beings. And one can increase immeasurable merit.
There are also four methods that can accumulate the resources of merit and wisdom: First, relying on this correct practice, make offerings and serve all Buddhas (Buddha, an enlightened being) and Tathagatas (Tathagata, 'one who has thus come'). Second, listen to the pure Dharma. Third, contemplate the Dharma with a pure mind. Fourth, practice the Dharma with a pure mind.
There are also four methods that can purify karmic obstacles: First, naturally and without wavering, have faith in the Mahayana (Mahayana, the Great Vehicle) Dharma. Second, stay away from conditions that lead to harming sentient beings. Third, stay away from the causes of evil deeds. Fourth, stay away from the causes of incomplete correct practice.
There are also four methods that can enable all aspects to accomplish pure good Dharma: First, (the good Dharma) accomplished through practicing meditation. Second, maturing sentient beings, that is, (the good Dharma) accomplished by this. Third, being able to endure difficult and challenging things, that is, (the good Dharma) accomplished by this. Fourth, never being tired of listening to and contemplating the Dharma, that is, (the good Dharma) accomplished by this. There are also four methods that can do all kinds of things that benefit sentient beings: that is, to help sentient beings in four situations. First, when they are in doubt and hesitation. Second, when they are falling into extremely filthy evil realms. Third, when they believe in the Hinayana (Hinayana, the Small Vehicle) Dharma. Fourth, when they hate and turn away from the holy teachings and harbor anger.
Furthermore, when a Bodhisattva is currently reincarnating in correct practice, they can still obtain such merits and excellent benefits. That is, possessing the equanimity practice, good practice, and Dharma-abiding characteristics within the Dharma practice.
What is a Bodhisattva possessing Dharma practice? What are the characteristics of this practice? That is, all the practices of the Bodhisattvas do not violate the correct Dharma. Therefore, it is called possessing Dharma practice. It should be known that this practice has five characteristics: First, for sentient beings who do not benefit (themselves) and like to do evil, hoping that they will enter the path of goodness, embracing them, and having compassion for them. Second, for sentient beings who live in inferior castes and lack external conditions, encouraging them to generate Bodhicitta (Bodhicitta, the mind of enlightenment).
三者于波羅蜜多殊勝中。自了知故。四者于尊重處。發起恭敬禮拜加行故。五者于諸外道怨敵有情。安住聖教無傾動故。
云何菩薩具平等行。此何行相。謂諸菩薩遍於一切利眾生事。平等修行。是故說名具平等行。當知此行有八行相。一者于諸有情平等親愛故。二者于諸有情以無染污無差別身。無差別世。無差別求。親愛之心平等慰喻故。三者舍諸憒鬧舒顏和悅。于已受擔平等能運故。四者于未受擔平等能取故。五者於一切苦平等堪忍故。六者于無量調伏方便平等能求故。七者展轉更互平等正語堪忍語故。八者一切善根平等迴向大菩提故。云何菩薩具于善行。此何行相。謂諸菩薩于內成熟諸佛法故。于外成熟諸有情故。修行善行。是故說名具于善行。當知此行有七行相。一者無所依止而惠施故。二者無所依止而持戒故。三者由哀愍心而修忍故。四者非於少分修精進故。五者為作利益諸有情處修靜慮故。六者見不相應修妙慧故。七者成熟方便善巧故。
云何菩薩具於法住。此何行相。謂諸菩薩非但追求以為究竟。非但讀誦以為究竟。非但宣說以為究竟。非但尋思以為究竟。而於內心勝奢摩他正修習中。發勤方便。平等修集。是故說名具於法住。當知此住有十二行相。一者于住禁戒不住禁戒能教授中。無分
【現代漢語翻譯】 現代漢語譯本 三者，在波羅蜜多（Pāramitā，到彼岸）的殊勝之處，因為自己了知（自證）的緣故。 四者，對於值得尊敬之處，發起恭敬禮拜的加行（努力）的緣故。 五者，對於各種外道怨敵的有情，安住于聖教（神聖的教法）而不動搖的緣故。
什麼是菩薩具足平等之行？這又是什麼樣的行相？ 菩薩普遍地對於一切利益眾生的事情，平等地修行。因此被稱為具足平等之行。應當知道這種行為有八種行相： 一者，對於所有有情平等地親愛。 二者，對於所有有情以無染污、無差別之身，無差別之時，無差別之求，以親愛之心平等地慰問。 三者，捨棄各種喧鬧，舒展顏面，和顏悅色，對於已經承擔的責任平等地能夠運作。 四者，對於尚未承擔的責任平等地能夠承擔。 五者，對於一切苦難平等地能夠堪忍。 六者，對於無量的調伏方便平等地能夠尋求。 七者，輾轉更互地平等正語，堪忍語。 八者，一切善根平等地迴向大菩提（Awakened Mind）。 什麼是菩薩具足善行？這又是什麼樣的行相？ 菩薩在內成熟諸佛法，在外成熟諸有情，修行善行。因此被稱為具足善行。應當知道這種行為有七種行相： 一者，不依賴任何事物而惠施。 二者，不依賴任何事物而持戒。 三者，由於哀愍之心而修忍。 四者，不只是在少部分修精進。 五者，爲了作利益諸有情之處而修靜慮（禪定）。 六者，見到不相應之處而修妙慧（殊勝的智慧）。 七者，成熟方便善巧。
什麼是菩薩具足法住？這又是什麼樣的行相？ 菩薩不只是追求以為究竟，不只是讀誦以為究竟，不只是宣說以為究竟，不只是尋思以為究竟，而是在內心殊勝的奢摩他（止）正修習中，發勤方便，平等修集。因此被稱為具足法住。應當知道這種住有十二種行相： 一者，對於住禁戒和不住禁戒能夠教授之中，沒有分別。
【English Translation】 English version Third, in the excellence of Pāramitā (Perfection, going to the other shore), because of self-knowing (self-realization). Fourth, towards places of respect, because of initiating respectful prostration and practice. Fifth, towards sentient beings who are enemies of various heretical paths, because of abiding in the Holy Teaching (sacred teachings) without wavering.
How does a Bodhisattva possess equal conduct? What are its characteristics? Bodhisattvas universally cultivate equality in all matters that benefit sentient beings. Therefore, they are said to possess equal conduct. Know that this conduct has eight characteristics: First, equal love and affection for all sentient beings. Second, with a pure and undifferentiated body, at undifferentiated times, and without differentiated requests, equally comforting all sentient beings with loving-kindness. Third, abandoning all disturbances, with a relaxed countenance and gentle demeanor, equally capable of managing responsibilities already undertaken. Fourth, equally capable of taking on responsibilities not yet undertaken. Fifth, equally capable of enduring all suffering. Sixth, equally capable of seeking limitless means of taming. Seventh, mutually and reciprocally speaking righteously and enduringly. Eighth, equally dedicating all good roots to Great Bodhi (Awakened Mind). How does a Bodhisattva possess good conduct? What are its characteristics? Bodhisattvas cultivate good conduct by internally maturing all Buddha-dharmas and externally maturing all sentient beings. Therefore, they are said to possess good conduct. Know that this conduct has seven characteristics: First, giving without reliance. Second, upholding precepts without reliance. Third, cultivating patience out of compassion. Fourth, not just cultivating diligence in small part. Fifth, cultivating meditative concentration (dhyāna) for the benefit of all sentient beings. Sixth, cultivating sublime wisdom (prajñā) when seeing incongruities. Seventh, maturing skillful means.
How does a Bodhisattva possess abiding in the Dharma? What are its characteristics? Bodhisattvas do not merely pursue as ultimate, do not merely recite as ultimate, do not merely proclaim as ultimate, do not merely contemplate as ultimate, but diligently and equally cultivate within the excellent Śamatha (calm abiding) practice. Therefore, they are said to possess abiding in the Dharma. Know that this abiding has twelve characteristics: First, without discrimination in teaching those who abide by precepts and those who do not.
別故。二者以此為依。恭敬領受所教授故。三者以此為依。身遠離故。四者以此為依。心遠離故。五者以此為依。越聲聞乘相應作意大乘相應作意思惟故。六者以此為依。不捨遠離軛。與諸有情共止住故。及與所餘共止住故。七者以此為依。領受清凈世間智大福資糧威德修果故。八者於世間智不知喜足。尋求修治出世智故。又清凈智者。斷四種過失。管御大眾故。一者不能堪忍觸惱過失。二者不決定說教授過失。三者不如其言所作過失。四者有染愛心過失。如是四種及前八種合有十二行相。
複次云何菩薩能生凈信。所有譬喻。謂諸菩薩從初發心。初中后時作諸眾生引發善根所依止故。普於一切若怨若恩。心無所著猶如大地。而諸菩薩非如大地中庸而轉。眾生依之自施功力。方得存活。然諸菩薩生長善根。凈信歡喜。能滋潤故。猶如大水。而諸菩薩非如大水與諸稼穡成熟相違。然諸菩薩為欲成熟諸善根故。于可厭法深生厭患。能燒煉故。猶如大火。而諸菩薩非如大火與諸佛土集會相違。然諸菩薩能令善根已成熟者。引發聚集解脫觸得。由能發起正教授故。譬如大風。而諸菩薩非如大風能引發已終歸滅盡。然諸菩薩令自白法轉增盛故。猶如朗月。而諸菩薩非如朗月但于白分光明照曜。非於黑分。然諸菩薩其相平等
【現代漢語翻譯】 現代漢語譯本： 別的原因。二者以此為依據：恭敬地領受所教授的內容。三者以此為依據：身體上的遠離。四者以此為依據：內心的遠離。五者以此為依據：超越聲聞乘相應的作意，而以大乘相應的作意來思維。六者以此為依據：不捨棄遠離的軛，與所有有情共同居住，以及與其餘的人共同居住。七者以此為依據：領受清凈的世間智慧，廣大的福德資糧，威德和修行的果報。八者對於世間智慧不知滿足，尋求修治出世間的智慧。此外，清凈的智者，斷除四種過失，管理和引導大眾。一是不能夠忍受觸惱的過失。二是不確定地說教授的過失。三是不如自己所說的那樣去做的過失。四是有染污的愛心的過失。像這樣四種以及前面的八種，合起來共有十二種行相。
其次，菩薩如何能夠生起清凈的信心？有哪些譬喻呢？菩薩從最初發心開始，在初、中、后各個階段，作為眾生引發善根的所依止，對於一切眾生，無論是怨是恩，內心都沒有執著，就像大地一樣。但是菩薩不像大地那樣中庸地運轉，眾生依靠它，自己施加功力，才能夠存活。菩薩生長善根，清凈的信心和歡喜，能夠滋潤眾生，就像巨大的水流一樣。但是菩薩不像巨大的水流那樣與各種莊稼的成熟相違背。菩薩爲了成熟各種善根，對於可厭惡的法深生厭患，能夠燒煉煩惱，就像巨大的火焰一樣。但是菩薩不像巨大的火焰那樣與諸佛的國土相違背。菩薩能夠使已經成熟的善根，引發聚集解脫，觸及和獲得解脫，由於能夠發起正確的教授，譬如巨大的風。但是菩薩不像巨大的風那樣能夠引發，最終歸於滅盡。菩薩能夠使自己的白法（善法）更加增盛，猶如明亮的月亮。但是菩薩不像明亮的月亮那樣只在白色的部分照耀光明，不在黑暗的部分照耀。菩薩的相是平等的。
【English Translation】 English version: Another reason. The second relies on this: respectfully receiving what is taught. The third relies on this: physical detachment. The fourth relies on this: mental detachment. The fifth relies on this: transcending the intention corresponding to the Śrāvakayāna (Vehicle of Hearers) and contemplating with the intention corresponding to the Mahāyāna (Great Vehicle). The sixth relies on this: not abandoning the yoke of detachment, dwelling together with all sentient beings, and dwelling together with the rest. The seventh relies on this: receiving pure worldly wisdom, vast merit, resources, power, and the fruits of practice. The eighth is not being satisfied with worldly wisdom, seeking to cultivate transcendental wisdom. Furthermore, a pure wise person eradicates four faults, managing and guiding the masses. First, the fault of not being able to endure annoyance. Second, the fault of not speaking decisively in teaching. Third, the fault of not acting according to one's words. Fourth, the fault of having defiled love. These four, together with the previous eight, make up twelve aspects.
Furthermore, how can a Bodhisattva generate pure faith? What are the analogies? Bodhisattvas, from the initial arising of their minds, in the beginning, middle, and end, act as the support for sentient beings to generate roots of virtue, and towards all beings, whether enemies or benefactors, their minds are without attachment, like the earth. However, Bodhisattvas do not operate as neutrally as the earth, where beings rely on it and exert their own effort to survive. Bodhisattvas cultivate roots of virtue, pure faith, and joy, which can nourish beings, like great waters. However, Bodhisattvas are not like great waters that contradict the ripening of various crops. Bodhisattvas, in order to ripen various roots of virtue, deeply detest repulsive things, and can burn away afflictions, like great fire. However, Bodhisattvas are not like great fire that contradicts the Buddha-lands. Bodhisattvas can cause already ripened roots of virtue to arise, gather, liberate, touch, and attain liberation, because they can initiate correct teachings, like great wind. However, Bodhisattvas are not like great wind that can cause things to arise and ultimately vanish. Bodhisattvas can cause their own white dharmas (virtuous dharmas) to increase, like a bright moon. However, Bodhisattvas are not like a bright moon that only illuminates the white part and not the dark part. The aspect of Bodhisattvas is equal.
。于黑白分一切法中。智普照故。猶如日輪。而諸菩薩非如日輪怖羅怙捉即便旋轉。然諸菩薩一切趣。中終不怖畏煩惱所執而旋轉故。譬如師子。而諸菩薩非如師子怯于大擔。然諸菩薩能擔一切大苦擔故。如善調龍。而諸菩薩非如龍象若遭利衰。軟非軟語。若樂若苦。則為愛恚之所涂染。然諸菩薩于諸世法。不為愛恚所涂染故。如紅蓮花。而諸菩薩非如紅蓮斷其莖已不復生長。然諸菩薩雖伏煩惱。由善根力之所任持。于生死中復生長故。猶如大樹根未損壞。而諸菩薩非如大樹其根后時定當損壞。然諸菩薩所有善根迴向涅槃大菩提故。譬如眾流趣入大海。而諸菩薩非如眾流趣入大海即成海性。然諸菩薩依止涅槃及大菩提諸善根力。而遊戲故。猶如諸天依蘇迷住。而諸菩薩非如諸天住蘇迷盧。于自事中。專行放逸。多受快樂。然諸菩薩方便般若所攝持故。成辦一切佛所作故。譬如群臣所輔大王。而諸菩薩非如群臣所輔大王。為自利益守護國人。然諸菩薩不顧己利。攝護眾生。猶如大云。而諸菩薩非如大云不能畢竟成辦稼穡。然諸菩薩畢竟生長菩提分法。如轉輪王出現於世。而諸菩薩非如輪王無有第二大丈夫眾。然諸菩薩解脫平等。善根所生多同出現。如末尼寶。而諸菩薩非如末尼寶珠與迦理沙般拏極不相似。然諸菩薩入無
【現代漢語翻譯】 現代漢語譯本 在黑白分明的一切法中，智慧普照，猶如日輪（太陽）。但諸菩薩不像日輪那樣，被羅睺（Rāhu，星名，印度神話中吞噬日月的阿修羅）捉住便會旋轉。諸菩薩在一切境況中，始終不怖畏被煩惱所執而旋轉，譬如獅子。但諸菩薩不像獅子那樣怯于承擔重擔，諸菩薩能承擔一切大苦的重擔，如善調之龍（指馴服的龍）。但諸菩薩不像龍像那樣，若遭遇利益或衰敗，溫和或粗暴的言語，快樂或痛苦，便會被愛或嗔所污染。諸菩薩對於世間諸法，不被愛或嗔所污染，如紅蓮花。但諸菩薩不像紅蓮花那樣，斷其莖后便不再生長。諸菩薩雖已降伏煩惱，由於善根力量的任持，在生死中又能再次生長，猶如大樹根未損壞。但諸菩薩不像大樹那樣，其根最終必定損壞。諸菩薩所有善根迴向涅槃（Nirvana，寂滅）和大菩提（Mahābodhi，大覺悟），譬如眾流匯入大海。但諸菩薩不像眾流匯入大海便成為海的性質。諸菩薩依止涅槃及大菩提的諸善根力，而遊戲其中，猶如諸天依止須彌山（Sumeru，佛教宇宙觀中的聖山）居住。但諸菩薩不像諸天居住在須彌山，在自己的事務中，專門放縱逸樂，多受快樂。諸菩薩以方便（Upāya，善巧）和般若（Prajñā，智慧）所攝持，成就一切佛所應作之事，譬如群臣所輔佐的大王。但諸菩薩不像群臣所輔佐的大王，爲了自己的利益而守護國人。諸菩薩不顧自己的利益，攝護眾生，猶如大云。但諸菩薩不像大云那樣不能最終成就莊稼的生長。諸菩薩最終生長菩提分法（bodhipākṣika-dharmas，通往覺悟的要素），如轉輪王（cakravartin，統治世界的理想君主）出現於世。但諸菩薩不像轉輪王那樣沒有第二大丈夫眾。諸菩薩解脫平等，善根所生多一同出現，如末尼寶（maṇi，如意寶珠）。但諸菩薩不像末尼寶珠與迦理沙般拏（karṣāpaṇa，古代印度的一種錢幣）極不相似。諸菩薩進入無
【English Translation】 English version In all dharmas (phenomena) that are distinguished as black and white, wisdom shines universally, like the sun. However, Bodhisattvas are not like the sun, which, when seized by Rāhu (Rāhu, a celestial body, an Asura in Indian mythology who devours the sun and moon), is forced to rotate. Bodhisattvas, in all situations, are never afraid of being seized by afflictions and forced to rotate, like a lion. But Bodhisattvas are not like lions, who are timid when faced with heavy burdens; Bodhisattvas can bear the burden of all great suffering, like a well-tamed dragon. However, Bodhisattvas are not like dragon-elephants, who, when encountering gain or loss, gentle or harsh words, pleasure or pain, are stained by love or hatred. Bodhisattvas, regarding worldly dharmas, are not stained by love or hatred, like a red lotus flower. But Bodhisattvas are not like red lotus flowers, which, once their stems are cut, no longer grow. Although Bodhisattvas have subdued afflictions, through the power of good roots, they grow again in samsara (saṃsāra, cycle of rebirth), like a large tree whose roots are not damaged. But Bodhisattvas are not like large trees, whose roots will eventually be damaged. All the good roots of Bodhisattvas are dedicated to Nirvana (Nirvana, liberation) and Mahābodhi (Mahābodhi, great enlightenment), like streams flowing into the ocean. But Bodhisattvas are not like streams that, upon entering the ocean, become the nature of the ocean. Bodhisattvas, relying on the power of good roots of Nirvana and Mahābodhi, play within them, like the gods dwelling on Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). But Bodhisattvas are not like the gods dwelling on Mount Sumeru, who, in their own affairs, indulge in pleasure and receive much happiness. Bodhisattvas, being upheld by skillful means (Upāya, skillful means) and wisdom (Prajñā, wisdom), accomplish all that a Buddha should do, like a great king supported by his ministers. But Bodhisattvas are not like a great king supported by his ministers, who protect the people of the country for their own benefit. Bodhisattvas disregard their own benefit and protect sentient beings, like great clouds. But Bodhisattvas are not like great clouds that cannot ultimately bring about the growth of crops. Bodhisattvas ultimately grow the factors of enlightenment (bodhipākṣika-dharmas, factors leading to enlightenment), like a wheel-turning king (cakravartin, the ideal monarch who rules the world) appearing in the world. But Bodhisattvas are not like a wheel-turning king who has no second great man. Bodhisattvas, with liberation and equality, have many who arise together from the birth of good roots, like a mani jewel (maṇi, wish-fulfilling jewel). But Bodhisattvas are not like mani jewels, which are extremely dissimilar to karṣāpaṇa (karṣāpaṇa, an ancient Indian coin). Bodhisattvas enter into no
漏界。所作平等。受樂等故。譬如已入雜林諸天。而諸菩薩非如已入雜林諸天煩惱增長。當來顛墜。然諸菩薩伏諸煩惱無顛墜故。所有煩惱如咒術等所伏諸毒。而諸菩薩所有煩惱。非如咒等所伏諸毒唯不為害。更無餘德。然諸菩薩由自煩惱。能作一切眾生利益故。此煩惱如大城中諸糞穢聚。如是菩薩所有功德。粗同世間共所知事故。得為喻。而此功德由殊勝故。無有譬喻。是故當知菩薩功德。一切譬喻所不能及。
瑜伽師地論卷第七十九 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十
彌勒菩薩說
三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之九
複次云何菩薩于正行中安立所學。謂諸菩薩具足法住。于依世俗諦道理所說不了義。非所依聲聞乘相應經典。已作依持已作善巧。而復超度于大乘相應甚深空性相應。依世俗勝義諦道理所說了義。可依經典勤修學時。名為如理正勤修學。如是如理勤修學時。名正修行中道勝行。所以者何。由此正法貫穿十三中道行故。一者貫穿補特伽羅空性。二者貫穿補特伽羅無我性。三者貫穿法空性。四者貫穿法無我性。五者貫穿增益邊。六者貫穿損減邊。七者貫穿法現觀。八者貫穿法現觀迴向大菩提性。九者貫穿如是行者煩
【現代漢語翻譯】 現代漢語譯本： 漏界（指超出欲界、色界、無色界之外的境界）。所作平等，因為所感受的快樂是平等的。譬如已經進入雜林的天人們，而諸位菩薩並非像進入雜林的天人那樣煩惱增長，將來會墮落。然而諸位菩薩降伏各種煩惱，不會墮落。所有煩惱就像咒語等所降伏的各種毒物，而諸位菩薩的所有煩惱，並非像咒語等所降伏的毒物那樣僅僅是不造成危害，沒有其他的功德。然而諸位菩薩能夠通過自身的煩惱，做一切眾生的利益。因此，這種煩惱就像大城中的各種糞穢堆積。像這樣，菩薩的所有功德，粗略地與世間共同認知的事物相似，所以可以作為比喻。而這種功德由於殊勝的緣故，沒有可以比喻的事物。因此應當知道，菩薩的功德，一切比喻都不能夠企及。 瑜伽師地論卷第七十九 大正藏第 30 冊 No. 1579 瑜伽師地論 瑜伽師地論卷第八十 彌勒菩薩說 三藏法師玄奘奉 詔譯攝抉擇分中菩薩地之九 複次，菩薩如何在正行中安立所學？ 菩薩具足法住（對佛法的理解和堅持），對於依據世俗諦（相對真理）道理所說的不了義（非最終意義）的、與聲聞乘（小乘）相應的經典，已經作為依據，已經善巧掌握。進而超越，對於與大乘（Mahayana）相應的、甚深空性（emptiness）相應的、依據世俗勝義諦（勝義諦，究竟真理）道理所說的了義（究竟意義）、可以作為依據的經典，勤奮修學的時候，名為如理正勤修學。像這樣如理勤奮修學的時候，名為正修行中道勝行。為什麼這麼說呢？因為這種正法貫穿了十三種中道行。一者，貫穿補特伽羅（pudgala，人）空性。二者，貫穿補特伽羅無我性。三者，貫穿法空性。四者，貫穿法無我性。五者，貫穿增益邊（執著于有）。六者，貫穿損減邊（執著于無）。七者，貫穿法現觀（對法的直接體驗）。八者，貫穿法現觀迴向大菩提性（將對法的直接體驗導向覺悟）。九者，貫穿如是行者的煩惱。
【English Translation】 English version: Beyond the realm of leakage (referring to realms beyond the desire realm, form realm, and formless realm). What is done is equal, because the joy experienced is equal. For example, the gods who have entered the mixed forest, but the Bodhisattvas are not like the gods who have entered the mixed forest, whose afflictions increase and will fall in the future. However, the Bodhisattvas subdue all kinds of afflictions and will not fall. All afflictions are like various poisons subdued by mantras, etc., but all the afflictions of the Bodhisattvas are not like the poisons subdued by mantras, etc., which only do not cause harm and have no other merits. However, the Bodhisattvas can benefit all sentient beings through their own afflictions. Therefore, these afflictions are like various piles of filth in a large city. In this way, all the merits of the Bodhisattvas are roughly similar to the things commonly known in the world, so they can be used as metaphors. However, because of the supreme nature of these merits, there is nothing that can be compared to them. Therefore, it should be known that the merits of the Bodhisattvas cannot be reached by any metaphor. Yogācārabhūmi-śāstra, Scroll 79 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra Yogācārabhūmi-śāstra, Scroll 80 Said by Bodhisattva Maitreya (Maitreya Bodhisattva) Tripiṭaka Master Xuanzang (Xuanzang) translated by imperial order, Section on Resolving Determinations, Ninth Section on the Bodhisattva Grounds Furthermore, how does a Bodhisattva establish what is learned in right practice? Bodhisattvas, possessing the abiding in Dharma (understanding and adherence to the Dharma), regarding the non-definitive (not of ultimate meaning) scriptures that are spoken according to the reasoning of conventional truth (relative truth) and correspond to the Śrāvakayāna (the Hearer Vehicle, or Small Vehicle), have already taken them as a basis and have skillfully mastered them. Furthermore, they transcend and diligently study the definitive (of ultimate meaning) scriptures that correspond to the Mahāyāna (Great Vehicle), correspond to profound emptiness (śūnyatā), and are spoken according to the reasoning of conventional and ultimate truth (paramārtha-satya), which can be taken as a basis. This is called rightly and diligently studying. When one diligently studies in this way, it is called the supreme practice of the Middle Way in right practice. Why is this so? Because this right Dharma penetrates thirteen aspects of the Middle Way practice. First, it penetrates the emptiness of the person (pudgala). Second, it penetrates the selflessness of the person (pudgala). Third, it penetrates the emptiness of phenomena. Fourth, it penetrates the selflessness of phenomena. Fifth, it penetrates the extreme of addition (attachment to existence). Sixth, it penetrates the extreme of subtraction (attachment to non-existence). Seventh, it penetrates the direct perception of phenomena. Eighth, it penetrates the directing of the direct perception of phenomena towards great enlightenment (bodhi). Ninth, it penetrates the afflictions of such practitioners.
惱眾苦不纏繞心性。十者貫穿二無我勝解差別。十一者貫穿前無我性是后因性。十二者貫穿到邊際空性。十三者貫穿即彼威德。
云何貫穿補特伽羅空性。謂由一種相。不可得所顯故。此中不可得者。謂於三種事。一者有情事。二者彼差別事。三者彼受用事。若內若外若二中間。愚夫遍計所執實我都不可得。
云何貫穿補特伽羅無我性。謂由唯一相。可得所顯故。此中可得者。謂即于彼三事愚夫所遍計緣生諸法中常住實性不可得故。愚夫所計我異相性道理可得。
云何貫穿法空性。謂唯由一相。不可得所顯故。此中不可得者。即于彼事所取無常性。若內若外若二中間。愚夫遍計所執言說自性都不可得。
云何貫穿法無我性。謂唯由一相。可得所顯故。此中可得者。謂即于彼事道理可得聖智所行。又即于彼自內所證不可以言為他宣說。彼由六相於諸凡愚遍計所執言說自性異相可得。何等六相。一者不可自尋思。二者不可說示他。三者超過色根所行。四者超過一切相。五者超過識所行。六者超過煩惱所行。云何貫穿增益邊。謂由二種相。一者差別增益所顯故。二者自性增益所顯故。何等名為差別增益。謂由後後展轉八相。一者即于彼事執常增益。二者執無常增益。三者執常增益為所依止。執我增
益。四者執無常增益為所依止。執無我增益。五者執無我增益為所依止。執真實心增益。六者執我增益為所依止。執不真實心增益。此復二種。一者決定。二者尋求。尋求者。謂遍計所依及遍計相應。于所對治雜染法中由五過失。謂顛倒過失。戲論過失。發起惡行過失。粗重過失。無常性過失。及於彼能對治清凈法中。七者執真實心增益為所依止。執善等增益。乃至執清凈增益。八者執不真實心增益為所依止。執不善等增益。乃至執雜染增益。是名八種差別增益。此中菩薩于彼增益都不執著。不勸他執。亦不讚美。何等名為自性增益。謂差別增益為所依止。由諸愚夫遍計所執所有言說自性增益。即于彼事增益為有。
云何貫穿損減。謂由一相。損減實事所顯故。此中損減實事者。謂即于彼邪法無我性起于勝解。執著一切種一切法相都無所有。
云何貫穿法現觀。謂由三種相。一者即于彼事及第四生事所治能治有為無為安立中。自性不可得所顯故。二者彼差別不可得所顯故。三者即彼串習故。如實通達智所顯故。此中自性不可得者。謂諸愚夫遍計所執自性。此中差別不可得者。謂即彼自性滅生整合二分不可得。此中智通達者。謂即彼自性相不作意不思擇加行自內所證智通達。
云何貫穿法現觀。迴向
【現代漢語翻譯】 現代漢語譯本：益。四者，執無常增益為所依止，執無我增益（認為沒有『我』的增益）。五者，執無我增益為所依止，執真實心增益（認為有真實心的增益）。六者，執我增益為所依止，執不真實心增益（認為沒有真實心的增益）。此復二種：一者決定，二者尋求。尋求者，謂遍計所依及遍計相應。于所對治雜染法中，由五過失：謂顛倒過失、戲論過失、發起惡行過失、粗重過失、無常性過失。及於彼能對治清凈法中。七者，執真實心增益為所依止，執善等增益，乃至執清凈增益。八者，執不真實心增益為所依止，執不善等增益，乃至執雜染增益。是名八種差別增益。此中菩薩于彼增益都不執著，不勸他執，亦不讚美。何等名為自性增益？謂差別增益為所依止，由諸愚夫遍計所執所有言說自性增益，即于彼事增益為有。 云何貫穿損減？謂由一相，損減實事所顯故。此中損減實事者，謂即于彼邪法無我性起于勝解，執著一切種一切法相都無所有。 云何貫穿法現觀？謂由三種相：一者，即于彼事及第四生事所治能治有為無為安立中，自性不可得所顯故。二者，彼差別不可得所顯故。三者，即彼串習故，如實通達智所顯故。此中自性不可得者，謂諸愚夫遍計所執自性。此中差別不可得者，謂即彼自性滅生整合二分不可得。此中智通達者，謂即彼自性相不作意不思擇加行自內所證智通達。 云何貫穿法現觀迴向？
【English Translation】 English version: Furthermore, the fourth is clinging to the augmentation of impermanence as a basis, clinging to the augmentation of no-self (thinking there is an augmentation of 'no self'). The fifth is clinging to the augmentation of no-self as a basis, clinging to the augmentation of a real mind (thinking there is an augmentation of a real mind). The sixth is clinging to the augmentation of self as a basis, clinging to the augmentation of an unreal mind (thinking there is no augmentation of a real mind). This again is of two kinds: first, determination; second, seeking. 'Seeking' refers to what is conceptually constructed and what corresponds to conceptual construction. Regarding the defiled dharmas to be overcome, there are five faults: the fault of reversal, the fault of playfulness, the fault of initiating evil actions, the fault of coarseness, and the fault of impermanence. And regarding the pure dharmas that can overcome them, the seventh is clinging to the augmentation of a real mind as a basis, clinging to the augmentation of goodness, and so forth, up to clinging to the augmentation of purity. The eighth is clinging to the augmentation of an unreal mind as a basis, clinging to the augmentation of non-goodness, and so forth, up to clinging to the augmentation of defilement. These are called the eight kinds of differentiated augmentations. Here, Bodhisattvas do not cling to those augmentations, do not encourage others to cling, and do not praise them. What is called the augmentation of self-nature? It is said that the differentiated augmentations are the basis, and the augmentation of self-nature in all the spoken words conceptually constructed by foolish beings is to augment those things as existing. What is pervasive diminution? It is said that it is because the real thing is revealed by diminishing through one aspect. Here, diminishing the real thing means to generate superior understanding of the no-self nature of those evil dharmas, clinging to the idea that all aspects of all dharmas are completely non-existent. What is pervasive dharma direct perception? It is said that it is through three aspects: first, it is because the self-nature is not obtainable in the establishment of conditioned and unconditioned things that can be overcome and that overcome those things and the fourth arising. Second, it is because that difference is not obtainable. Third, it is because of that habitual practice, it is revealed by the wisdom that truly understands. Here, 'self-nature is not obtainable' refers to the self-nature conceptually constructed by foolish beings. Here, 'difference is not obtainable' refers to the unobtainability of the two parts of the destruction, arising, and integration of that self-nature. Here, 'wisdom understanding' refers to the wisdom understanding personally realized without attending to or contemplating the characteristics of that self-nature. What is the dedication of pervasive dharma direct perception?
大菩提性。謂由一種相。思擇所得能治所治不斷故。此中能治所治者。謂空是煩惱對治。無愿是有愿對治。無相是諸相對治。如是一切名無造作。此復是後有業對治。亦是生身流轉。剎那生流轉對治。名滅煩惱行無自性。此復以生死流轉為所對治。若諸菩薩由此對治故。起思擇不斷所治。此由悲愍諸眾生故。希求大菩提。
云何貫穿如是行者。煩惱眾苦不纏繞心。謂由一種相。雖不永斷所對治法。而能如實通達故。此中如實通達者。謂即于彼法由法無我加行。觀彼自性無染無苦。
云何貫穿差別。謂由四種相。一者見差別所顯故。二者即此極遠損減差別所顯故。三者于斷迷失差別所顯故。四者於心迷失差別所顯故。此中見差別者。謂住補特伽羅無我及涅槃。于當來身起斷滅增上慢。又于所取觀察故。于能取言說自性畢竟遠離。空性所攝不觀察故。名不善觀察所知境界。由執著諸法故求煩惱斷。而諸菩薩則不如是。此中極遠損減差別者。謂住補特伽羅無我。於我見異生下中更下。由二因緣。謂苦不解脫故。安住苦故。前後二種執著失壞故。而諸菩薩則不如是。此中於斷迷失差別者。謂住補特伽羅無我。執法無我無自性故。便生驚怖。謂無言說自性追求斷滅。而諸菩薩則不如是。此中於心迷失差別者。謂如是
【現代漢語翻譯】 現代漢語譯本： 大菩提性（Mahabodhi-nature）。這是指通過一種特定的方式，進行思考和選擇，從而獲得的能夠持續不斷地對治所要對治之物的性質。這裡所說的能對治和所對治，指的是空性（emptiness）是煩惱的對治，無愿（absence of aspiration）是有愿的對治，無相（absence of characteristics）是諸相的對治。像這樣的一切都稱為無造作（non-fabrication）。這又是對治後有業（karma leading to future existence）的，也是對治生身流轉（the cycle of rebirth in a physical body）和剎那生流轉（momentary arising and passing away）的。被稱為滅煩惱行無自性（the practice of extinguishing afflictions without inherent existence）。這又是以生死流轉（the cycle of birth and death）作為所要對治的對象。如果諸位菩薩通過這種對治，從而開始思考，並且不斷地對治所要對治之物，這是因為他們悲憫一切眾生，所以希求偉大的菩提。
如何貫穿這樣的修行者呢？煩惱和眾多的痛苦不會纏繞他們的心。這是指通過一種特定的方式，即使不能永遠斷除所要對治的法，也能如實地通達它。這裡所說的如實通達，指的是對於那個法，通過法無我（the selflessness of phenomena）的加行，觀察它的自性，是無染污和無痛苦的。
如何貫穿差別呢？這是通過四種方式。第一，通過所見的差別來顯現。第二，通過極遠損減的差別來顯現。第三，通過對斷滅的迷失的差別來顯現。第四，通過對心的迷失的差別來顯現。這裡所說的見差別，指的是安住在補特伽羅無我（the selflessness of the individual）和涅槃（Nirvana）中，對於未來的身體產生斷滅的增上慢（exaggerated pride）。又因為觀察所取（the object of grasping），對於能取的言說自性完全遠離，因為不觀察空性所攝（included in emptiness），所以被稱為不善觀察所知境界（not skillfully observing the knowable realm）。因為執著諸法，所以尋求煩惱的斷滅。但是諸位菩薩不是這樣的。這裡所說的極遠損減差別，指的是安住在補特伽羅無我中，對於我見的異生（ordinary beings）來說，是下、中、更下。這是由於兩個原因：因為不能從痛苦中解脫，以及安住在痛苦中。前後兩種執著都失壞了。但是諸位菩薩不是這樣的。這裡所說的對斷滅的迷失的差別，指的是安住在補特伽羅無我中，因為執著法無我（the selflessness of phenomena）沒有自性，所以產生驚怖，認為沒有言說自性的追求斷滅。但是諸位菩薩不是這樣的。這裡所說的對心的迷失的差別，指的是像這樣
【English Translation】 English version: The Great Bodhi-nature (Mahabodhi-nature). This refers to the nature that is obtained through a specific mode of thinking and discerning, which enables the continuous overcoming of what needs to be overcome. Here, 'what overcomes' and 'what is overcome' refer to emptiness (sunyata) as the antidote to afflictions, absence of aspiration (apranihita) as the antidote to aspiration, and absence of characteristics (animitta) as the antidote to characteristics. All of these are called non-fabrication (anabhisamskara). This is also the antidote to karma leading to future existence (punarbhava-karma), as well as the antidote to the cycle of rebirth in a physical body (janma-kaya-samsara) and the momentary arising and passing away (ksanika-utpada-vyaya). It is called the practice of extinguishing afflictions without inherent existence (nirvrtti-klesa-svabhava). This again takes the cycle of birth and death (samsara) as what needs to be overcome. If bodhisattvas, through this antidote, begin to contemplate and continuously overcome what needs to be overcome, it is because they have compassion for all beings and therefore aspire to great Bodhi.
How does one penetrate such a practitioner? Afflictions and numerous sufferings do not entangle their mind. This refers to the ability, through a specific mode, to truly understand the dharma to be overcome, even if it cannot be permanently eliminated. Here, 'truly understand' refers to observing the nature of that dharma, through the application of the selflessness of phenomena (dharma-nairatmya), as being without defilement and without suffering.
How does one penetrate the distinctions? This is through four modes. First, it is manifested through the distinction of views. Second, it is manifested through the distinction of extreme diminution. Third, it is manifested through the distinction of delusion regarding cessation. Fourth, it is manifested through the distinction of delusion regarding the mind. Here, 'distinction of views' refers to dwelling in the selflessness of the individual (pudgala-nairatmya) and Nirvana (Nirvana), and developing an exaggerated pride (adhimana) in annihilation regarding future bodies. Also, because of observing the object of grasping (grahya), one is completely separated from the expressive nature of the grasper (grahaka), and because one does not observe what is included in emptiness (sunyata), it is called not skillfully observing the knowable realm (jneya-vastu). Because of clinging to phenomena, one seeks the cessation of afflictions. But bodhisattvas are not like this. Here, 'distinction of extreme diminution' refers to dwelling in the selflessness of the individual, which is lower, middling, and even lower for ordinary beings (prthagjana) with regard to the view of self. This is due to two reasons: because they cannot be liberated from suffering, and because they dwell in suffering. Both prior and subsequent clingings are ruined. But bodhisattvas are not like this. Here, 'distinction of delusion regarding cessation' refers to dwelling in the selflessness of the individual, and because of clinging to the selflessness of phenomena (dharma-nairatmya) as having no inherent existence, one becomes frightened, thinking that there is no expressive nature in the pursuit of cessation. But bodhisattvas are not like this. Here, 'distinction of delusion regarding the mind' refers to like this
于斷迷失住補特伽羅無我。于自遍計所起境界中。為想顛倒等之所顛倒。而諸菩薩則不如是。
云何貫穿因性。謂由二種相。一者觀察能取所顯故。二者彼如實通達所顯故。此中觀察能取者。謂即觀察此無我智。遠離言說自性故。遠離彼分別故。應舍相故。有剎那故。此中彼如實通達者。謂觀察所取能取二種。如理作意思惟為因。各別內證決定智生。云何貫穿到邊際空性。謂由一種相。即彼法無我智如實顯現故。此中如實顯現者。謂顯現業煩惱相似相故。不可言說法故。離言說自性故。如是不執著故。有剎那故。
云何貫穿即彼空性威德。謂由一種相。業煩惱斷對治所顯故。此中斷者。謂彼剎那光明想生。能斷無始時來所集一切諸業煩惱。
複次有幾種聲聞。聲聞所學菩薩所學有何差別。謂有四種聲聞。聲聞所學菩薩所學當知差別有十三種。
云何名為四種聲聞。一者變化聲聞。二者增上慢聲聞。三者回向菩提聲聞。四者一向趣寂聲聞。變化聲聞者。為欲化度。由彼所化諸有情故。或諸菩薩或諸如來化作聲聞。增上慢聲聞者。謂但由補特伽羅無我智。及執著邪法無我智。計為清凈。迴向菩提聲聞者。謂從本來是極微劣慈悲種姓。由親近如來住故。于廣大佛法中起大功德想。熏修相續。雖到究
【現代漢語翻譯】 現代漢語譯本： 對於斷滅論者，他們迷失於執著『補特伽羅』（Pudgala，意為『人』或『個體』）為無我的概念。在他們自己遍計所生的境界中，被想顛倒等所迷惑。而諸位菩薩則不是這樣。
什麼是貫穿因性？由兩種相構成：一是觀察能取所顯，二是如實通達所顯。其中，觀察能取是指觀察這無我智，它遠離言說自性，遠離分別，應捨棄相，並且是剎那生滅的。如實通達是指觀察所取和能取兩種，以如理作意思維為因，各自內心證得決定智。
什麼是貫穿到邊際空性？由一種相構成：即彼法無我智如實顯現。其中，如實顯現是指顯現業和煩惱的相似相，不可用言語表達，遠離言說自性，不執著，並且是剎那生滅的。
什麼是貫穿即彼空性的威德？由一種相構成：業和煩惱斷滅的對治所顯現。其中，斷滅是指彼剎那光明想生起，能斷滅無始以來所積累的一切諸業煩惱。
此外，有幾種聲聞？聲聞所學和菩薩所學有什麼差別？有四種聲聞。聲聞所學和菩薩所學，應當知道有十三種差別。
什麼是四種聲聞？一是變化聲聞，二是增上慢聲聞，三是迴向菩提聲聞，四是一向趣寂聲聞。變化聲聞是指爲了化度眾生，由菩薩或如來變化成聲聞，來教化他們。增上慢聲聞是指僅僅憑藉補特伽羅無我智，以及執著邪法無我智，就認為自己已經清凈。迴向菩提聲聞是指從本來是極微弱慈悲種姓的人，由於親近如來，對廣大的佛法生起大功德想，熏修相續，雖然到了究竟
【English Translation】 English version: As for annihilationists, they are lost in clinging to the concept of 'Pudgala' (person or individual) as non-self. In the realm arisen from their own conceptual proliferation, they are deluded by thought-reversals and the like. But the Bodhisattvas are not like that.
What is the pervasion of the causal nature? It is constituted by two aspects: first, observing what is manifested by the grasping; second, truly understanding what is manifested. Among these, observing the grasping refers to observing this wisdom of non-self, which is apart from the nature of language, apart from discriminations, should abandon characteristics, and is momentary. Truly understanding refers to observing both the grasped and the grasping, with reasoned reflection as the cause, and individually attaining decisive wisdom internally.
What is the pervasion to the ultimate emptiness? It is constituted by one aspect: namely, the true manifestation of the wisdom of the non-self of phenomena. Among these, true manifestation refers to manifesting the similar appearance of karma and afflictions, being inexpressible, being apart from the nature of language, not clinging in this way, and being momentary.
What is the pervasion of the majestic power of that very emptiness? It is constituted by one aspect: the manifestation of the antidote to the cessation of karma and afflictions. Among these, cessation refers to the arising of the thought of light in that moment, which can sever all karmas and afflictions accumulated since beginningless time.
Furthermore, how many kinds of Shravakas (hearers) are there? What are the differences between what Shravakas learn and what Bodhisattvas learn? There are four kinds of Shravakas. The differences between what Shravakas learn and what Bodhisattvas learn should be known to be thirteen kinds.
What are the four kinds of Shravakas? First, transformation Shravakas; second, Shravakas of increased pride; third, Shravakas who dedicate towards Bodhi; fourth, Shravakas who are solely inclined towards quiescence. Transformation Shravakas refer to those who are transformed by Bodhisattvas or Tathagatas (Buddhas) into Shravakas in order to transform sentient beings. Shravakas of increased pride refer to those who, relying solely on the wisdom of the non-self of Pudgala and clinging to the wisdom of the non-self of wrong views, consider themselves to be pure. Shravakas who dedicate towards Bodhi refer to those who, originally being of extremely weak compassion lineage, due to being close to the Tathagata, develop great merit-thoughts towards the vast Dharma of the Buddha, cultivate their continuum, and although they reach the ultimate
竟住無漏界。而蒙諸佛覺悟引入方便開導。由此因故便能發趣廣大菩提。彼于如是廣大菩提。雖能發趣由樂寂故。於此加行極成遲鈍。不如初始發心有佛種性者。一向趣寂聲聞者。謂從本來是最極微劣慈悲種性故。一向棄背利益眾生事故。于生死苦極怖畏故。唯有安住涅槃意樂。畢竟不能趣大菩提。
如二王子相似處生。平等平等受王快樂。一于王政詩論工巧處等皆悉善知。第二王子則不如是。彼二但由此分差別。非由受用王之快樂。如是于無漏界中諸菩薩眾與一向趣寂聲聞。當知差別。
應知彼二復有差別。謂意樂故。白法整合故。智整合故。種類故。種性故。持種故。加行故。威德故。正行故。福田故。殊勝差別故。因果故。生依止故。
一向趣寂聲聞棄背諸行雜染利益有情事故。一向安住寂靜意樂。菩薩雖有垢染而與彼相違。又彼聲聞唯為自身得增長故。白法狹小。菩薩為欲增長一切有情樂故。白法無量。又彼聲聞由無為智。但為除遣自身煩惱。菩薩普為一切十方諸有情類。又彼聲聞雖緣最勝解脫法境作意整合。而非佛子。菩薩雖緣下劣諸行有情法境作意整合。而是佛子。又彼聲聞雖勤精進于諦善巧心善安定。不成就佛種性相故。諸佛世尊不堪攝受。而諸菩薩與彼相違。又彼聲聞到究竟故。
【現代漢語翻譯】 現代漢語譯本：安住在無漏的境界中，蒙受諸佛的覺悟，被引入方便之門，得到開導。因為這個緣故，便能發起趣向廣大的菩提心。他們對於這樣廣大的菩提心，雖然能夠發起趣向，但由於喜愛寂靜的緣故，對於菩提的加行修行極其遲緩。不如最初發心就具有佛的種性的人。而一味趣向寂滅的聲聞（Śrāvaka，聽聞佛法而證悟者），是因為他們從本來就是最極微弱的慈悲種性，一味地捨棄背離利益眾生的事業，對於生死的痛苦極其畏懼，只安住在涅槃（Nirvāṇa，寂滅）的意樂中，畢竟不能趣向廣大的菩提。
譬如兩個王子相似地出生，平等地享受王的快樂。其中一個王子對於王政、詩論、工巧技藝等都非常精通，第二個王子則不如這樣。他們二者的差別僅僅在於這些方面，而不是在於享受王的快樂。同樣，在無漏的境界中，諸菩薩（Bodhisattva，立志成佛的修行者）眾和一味趣向寂滅的聲聞，應當知道有這樣的差別。
應當知道他們二者還有這些差別：意樂的差別，白法整合的差別，智慧整合的差別，種類的差別，種性的差別，持種的差別，加行的差別，威德的差別，正行的差別，福田的差別，殊勝差別的差別，因果的差別，生所依止的差別。
一味趣向寂滅的聲聞，捨棄背離諸行雜染利益有情的事業，一味安住在寂靜的意樂中。菩薩雖然有垢染，卻與他們相反。而且那些聲聞僅僅爲了自身得到增長，所以白法狹小。菩薩爲了想要增長一切有情的快樂，所以白法無量。而且那些聲聞由於無為智，僅僅爲了去除自身的煩惱。菩薩普遍爲了十方一切諸有情。而且那些聲聞雖然緣于最殊勝的解脫法境作意整合，卻不是佛子。菩薩雖然緣于下劣的諸行有情法境作意整合，卻是佛子。而且那些聲聞雖然勤奮精進，對於諦理善巧，心善於安定，卻不成就佛的種性之相，所以諸佛世尊不攝受他們。而諸菩薩與他們相反。而且那些聲聞到達究竟的緣故。
【English Translation】 English version: Abiding in the realm free from outflows (Āsrava, defilements), they are awakened by the Buddhas, introduced to skillful means, and guided. Because of this cause, they are able to aspire to vast Bodhi (Enlightenment). Although they can aspire to such vast Bodhi, they are extremely slow in their practice due to their love of tranquility. They are not like those who initially aspire to Bodhi and possess the Buddha-nature. Those who are solely inclined towards the tranquility of the Śrāvakas (hearers) are so because they inherently possess the most extremely weak seed of compassion, constantly abandon and turn away from the work of benefiting sentient beings, and are extremely fearful of the suffering of Samsara (cycle of rebirth). They only abide in the intention of Nirvana (liberation), and ultimately cannot aspire to great Bodhi.
It is like two princes born in similar circumstances, equally enjoying the pleasures of kingship. One prince is skilled in matters of governance, poetry, craftsmanship, and so on. The second prince is not. The difference between them lies only in these aspects, not in their enjoyment of the king's pleasures. Similarly, in the realm free from outflows, one should understand the difference between the Bodhisattvas (beings striving for enlightenment) and those solely inclined towards the tranquility of the Śrāvakas.
It should be known that there are further differences between the two, namely, in intention, in the accumulation of white dharmas (pure qualities), in the accumulation of wisdom, in kind, in nature, in the upholding of the seed, in practice, in power, in right conduct, in being a field of merit, in superior differences, in cause and effect, and in the basis of arising.
Those solely inclined towards the tranquility of the Śrāvakas abandon and turn away from the work of benefiting sentient beings with actions mixed with defilements, and constantly abide in the intention of tranquility. Bodhisattvas, although possessing defilements, are the opposite of them. Moreover, those Śrāvakas only seek to increase their own gain, so their white dharmas are limited. Bodhisattvas, wishing to increase the happiness of all sentient beings, have immeasurable white dharmas. Moreover, those Śrāvakas, due to their wisdom of non-action, only seek to eliminate their own afflictions. Bodhisattvas universally seek to benefit all sentient beings in the ten directions. Moreover, although those Śrāvakas cultivate their minds by focusing on the most supreme object of liberation, they are not children of the Buddha. Bodhisattvas, although cultivating their minds by focusing on the inferior object of sentient beings' actions, are children of the Buddha. Moreover, although those Śrāvakas are diligent and skillful in the Truths, and their minds are well-stabilized, they do not possess the characteristics of the Buddha-nature, so the Buddhas do not embrace them. Bodhisattvas are the opposite of them. Moreover, those Śrāvakas, because they have reached the ultimate.
根雖成熟于當來世而不能作佛所作事。菩薩初心剎那生已便能造作。又彼聲聞雖到究竟。而不為彼諸天人等供養讚歎。如住始業修行菩薩。而諸菩薩雖復未到究竟之位。然其威德及與智慧映蔽一切聲聞獨覺。又彼聲聞療煩惱病智慧良藥雖覆成滿。而不能治一切眾生諸煩惱病。而諸菩薩與彼相違。由能修行利益他事勝義行故。又彼聲聞雖到究竟於諸有情智光明照然。非諸天及余世間真實福田。如諸菩薩未盡煩惱。又于聲聞一切時中如來最勝。于最勝中諸菩薩眾彌復最勝。彼由於此所整合故。又由二緣應知彼勝。彼能成熟諸有情故。亦能成熟諸佛法故。由此因緣感菩提果。隨所成熟諸有情類。能令解脫。譬如有人能辦能熟。覺慧希奇非彼端然而食用者。此中道理當知亦爾。又彼聲聞雖復一向受學修行清凈法因。亦為無量善友攝受。而不能引大菩提果。諸菩薩眾與彼相違。而能引發。又諸聲聞依菩薩生。非諸菩薩依彼聲聞。
複次云何由世間出世間智。能作利益他事。謂諸菩薩遍於十方。或遊歷世界。或遊歷國土。或遊歷生。或勸請他。為大良醫。善能療治煩惱鬼魅所著有情。為無有上。宣說三學清凈之道。云何世間智。謂于粗品所有雜染。能為止息對治。于中品者能為制伏對治。云何名為粗品雜染。謂在家者貪瞋癡
【現代漢語翻譯】 現代漢語譯本 即使阿羅漢的根基在未來世成熟，也不能做佛所做的事。菩薩的初心剎那生起，就能開始造作佛事。而且那些聲聞（Śrāvaka，聽聞佛法而證悟者）雖然達到究竟的境界，卻不能像剛開始修行的菩薩那樣，受到諸天人等的供養和讚歎。菩薩雖然還沒有達到究竟的地位，但他們的威德和智慧卻能掩蓋一切聲聞和獨覺（Pratyekabuddha，不依師教，自己覺悟者）。而且那些聲聞治療煩惱病的智慧良藥雖然已經完備，卻不能治療一切眾生的各種煩惱病，而菩薩則與此相反，因為他們能夠修行利益他人的殊勝行為。而且那些聲聞雖然達到究竟，他們的智慧光明照亮有情眾生，但他們不像未斷盡煩惱的菩薩那樣，是諸天及其他世間的真實福田。而且在任何時候，如來（Tathāgata，佛的稱號）都是最殊勝的，而在最殊勝者中，菩薩眾更加殊勝，因為他們是由此（指如來）所整合。又由兩個原因，應當知道菩薩殊勝：他們能夠成熟諸有情，也能夠成熟諸佛法。由此因緣感得菩提果（Bodhi-phala，覺悟之果）。隨著所成熟的有情種類，能夠令他們解脫。譬如有人能夠辦理和烹飪，覺慧希奇，而不是那些只是端然而食用的人。其中的道理應當知道也是如此。而且那些聲聞雖然一直受學修行清凈法因，也被無量善友攝受，卻不能引生大菩提果，而菩薩眾則與此相反，能夠引發大菩提果。而且諸聲聞依菩薩而生，不是諸菩薩依聲聞而生。
其次，如何通過世間和出世間智慧，來做利益他人的事情呢？就是說，諸菩薩遍於十方，或者遊歷世界，或者遊歷國土，或者遊歷眾生，或者勸請他人，作為大良醫，善於療治被煩惱鬼魅所纏的有情。作為無上的導師，宣說三學（戒、定、慧）清凈之道。什麼是世間智呢？就是對於粗品的雜染，能夠為止息對治；對於中品的雜染，能夠為制伏對治。什麼叫做粗品雜染呢？就是在家者的貪嗔癡。
【English Translation】 English version Although the roots of an Arhat (Arahat, one who has attained enlightenment) may mature in a future life, they cannot perform the deeds of a Buddha. However, the initial thought of a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) arising in a moment can begin to create these deeds. Furthermore, even though those Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the teachings) reach the ultimate state, they are not worshiped or praised by gods and humans like a Bodhisattva who has just begun their practice. Although Bodhisattvas may not have reached the ultimate position, their power and wisdom overshadow all Śrāvakas and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha who attains enlightenment independently). Moreover, although the medicine of wisdom that Śrāvakas use to cure the disease of afflictions is complete, it cannot cure the various afflictions of all sentient beings. Bodhisattvas, on the other hand, are the opposite because they can practice the supreme act of benefiting others. Furthermore, although those Śrāvakas reach the ultimate state and their light of wisdom illuminates sentient beings, they are not true fields of merit for gods and other worlds like Bodhisattvas who have not exhausted their afflictions. Moreover, at all times, the Tathāgata (Tathāgata, 'one who has thus come', an epithet of the Buddha) is the most supreme, and among the most supreme, the assembly of Bodhisattvas is even more supreme because they are gathered from this (referring to the Tathāgata). Also, it should be known that they are superior for two reasons: they can mature sentient beings and they can mature the Buddha-dharma (Buddha-dharma, the teachings of the Buddha). Due to these causes, they experience the fruit of Bodhi (Bodhi-phala, the fruit of enlightenment). According to the types of sentient beings they mature, they can liberate them. For example, someone who can prepare and cook has rare wisdom, unlike those who simply sit and eat. The principle here should be understood to be the same. Furthermore, although those Śrāvakas consistently study and practice the causes of pure Dharma and are embraced by countless virtuous friends, they cannot bring about the great fruit of Bodhi. Bodhisattvas, on the other hand, are the opposite and can bring it about. Moreover, Śrāvakas arise dependent on Bodhisattvas, not Bodhisattvas dependent on Śrāvakas.
Secondly, how can one benefit others through worldly and transcendental wisdom? It is that Bodhisattvas pervade the ten directions, either traveling through worlds, or traveling through lands, or traveling through beings, or exhorting others, acting as great physicians, skilled in curing sentient beings possessed by the demons of afflictions. As unsurpassed teachers, they proclaim the pure path of the three trainings (discipline, concentration, and wisdom). What is worldly wisdom? It is the ability to stop and counteract coarse defilements and to subdue and counteract intermediate defilements. What are coarse defilements? They are the greed, hatred, and delusion of those who are householders.
行性。諸出家者見依止性。及彼所依不正作意依止性。後有愿依止性。由總別四顛倒故。于非解脫執為解脫依止性。
云何中品雜染。謂已止息粗品雜染。別別對治為依止故。于諸境界貪瞋癡纏依止性。于其所緣正繫念故。令不定者心得安定。精勤修習菩提分法。方能制伏。不依此修而自恃舉故。于所緣繫心令住。勇猛精進。從此于住能正攝受。攝受住故。于積聚中。由一合執中煩惱轉。便能制伏。從此為斷出世間法所對治故。依止對治。即令堅住。從此能伏諸緣起愚。補特伽羅無我性愚。及法無我性愚。從此能于邪道正道皆得決定。由如是相應知粗品中品雜染止息制伏能對治智。是名世間智。
云何出世間智。謂如是制伏貪瞋癡纏諸雜染已。復能對治微細隨眠所有雜染。此真實智名出世智。此復云何。謂即依彼制伏對治三處善巧。謂緣起善巧。補特伽羅無我勝解善巧。法無我勝解善巧。為欲超度無餘雜染對治四種無知故。不待他教。于內精勤觀察自心。四無知者。一于共相無知。二于自相無知。三于雜染相無知。四于清凈相無知。由三種相應知心共相。一于緣生者不現在前無作用故。二于現在者唯一剎那無作用故。三于貪等自緣所生非心作故。由三種相應知心自相。一者如前言說自性不可得故。二者如
【現代漢語翻譯】 現代漢語譯本：什麼是行性？指出家者所見的依止性（依賴的本質）。以及他們所依賴的不正作意依止性。還有對未來存在的願望依止性。由於總體和個別的四種顛倒，他們將非解脫執著為解脫的依止性。
什麼是中品雜染？指已經止息了粗品雜染，因為需要依靠個別的對治方法。對於各種境界的貪、嗔、癡煩惱的纏縛依止性。因為對所緣境正確地繫念，使不定之心能夠安定。精勤修習菩提分法，才能制伏這些煩惱。如果不依靠這些修習而自恃自誇，那麼對於所緣境繫心令住，勇猛精進，從此對於住能夠正確地攝受。攝受住之後，在積聚中，由於對一合的執著而產生中等煩惱，便能制伏。從此爲了斷除世間法所對治的煩惱，依靠對治，即使令其堅固安住。從此能夠降伏各種緣起愚（對緣起無明的愚癡），補特伽羅無我性愚（對補特伽羅無我的愚癡），以及法無我性愚（對法無我的愚癡）。從此能夠對邪道和正道都得到決斷。由這樣的相應可知，粗品和中品雜染的止息、制伏以及能夠對治的智慧，這被稱為世間智。
什麼又是出世間智？指像這樣制伏了貪、嗔、癡煩惱的纏縛等各種雜染之後，又能對治微細隨眠（潛在的煩惱）所帶來的雜染。這種真實的智慧稱為出世智。這又是什麼呢？就是依靠制伏和對治這三個方面的善巧：即緣起善巧（對緣起的善巧），補特伽羅無我勝解善巧（對補特伽羅無我的殊勝理解的善巧），法無我勝解善巧（對法無我的殊勝理解的善巧）。爲了超越所有剩餘的雜染，對治四種無知，不等待他人的教導，在內心精勤地觀察自己的心。四種無知是：一是對共相無知，二是對自相無知，三是對雜染相無知，四是對清凈相無知。通過三種相應可知心的共相：一是對緣生之物，因為不現在前而沒有作用；二是對現在之物，因為只有一剎那而沒有作用；三是對貪等由自身所緣而生的事物，不是心所作的。通過三種相應可知心的自相：一是如前面所說，自性不可得；二是如
【English Translation】 English version: What is 'habitual nature'? It refers to the 'supportive nature' (the nature of dependence) as seen by those who have left home. And the 'supportive nature' of their incorrect mental engagement upon which they rely. Also, the 'supportive nature' of their desire for future existence. Due to the four inversions, both general and specific, they cling to what is not liberation as the 'supportive nature' of liberation.
What is 'intermediate defilement'? It refers to the cessation of gross defilements, because it relies on specific antidotes. It is the 'supportive nature' of attachment, aversion, and delusion that entangle various realms. Because of correctly focusing the mind on the object of attention, the unstable mind can become stable. Only by diligently cultivating the limbs of enlightenment can these defilements be subdued. If one does not rely on this cultivation but is self-conceited, then by focusing the mind on the object of attention, being courageous and diligent, one can then correctly embrace this dwelling. Having embraced this dwelling, in the accumulation, due to clinging to a unified whole, intermediate afflictions arise, which can then be subdued. From this point, in order to sever the defilements that are counteracted by supramundane Dharma, one relies on antidotes, which then make it firm and stable. From this, one can subdue the ignorance of dependent origination ( pratītyasamutpāda ), the ignorance of the selflessness of the pudgala (person), and the ignorance of the selflessness of phenomena ( dharma ). From this, one can determine both the wrong path and the right path. Through such correspondence, one can know that the cessation and subduing of gross and intermediate defilements, as well as the wisdom that can counteract them, is called mundane wisdom.
What is supramundane wisdom? It refers to the ability to counteract the subtle latent defilements after having subdued the entanglements of attachment, aversion, and delusion, and other defilements. This true wisdom is called supramundane wisdom. What is this? It is relying on the skillful means of subduing and counteracting in three areas: the skillful means of dependent origination, the skillful means of superior understanding of the selflessness of the pudgala, and the skillful means of superior understanding of the selflessness of phenomena. In order to transcend all remaining defilements and counteract the four kinds of ignorance, without waiting for the teachings of others, one diligently observes one's own mind internally. The four kinds of ignorance are: first, ignorance of the general characteristics; second, ignorance of the specific characteristics; third, ignorance of the characteristics of defilement; and fourth, ignorance of the characteristics of purity. Through three correspondences, one can know the general characteristics of the mind: first, for things that arise from conditions, because they do not appear in the present, they have no function; second, for things that are present, because they exist only for a moment, they have no function; third, for things such as attachment that arise from their own objects, they are not made by the mind. Through three correspondences, one can know the specific characteristics of the mind: first, as mentioned earlier, its own nature is unobtainable; second, as
前由六種相如實可得故。三者一切聖者無差別智之所得故。由三種相應知心雜染相。一者生故。二者轉故。三者行故。于諸趣中種種自體生故名雜染生。即於此中生者自然剎那有流轉故。一切所緣難伏轉故。貪愛勢力之所轉故。名雜染轉。若於彼行若如是行。名雜染行。謂於一時行於善中。或於一時行不善中。或於一時行境界中。或於一時行造業中。或於一時行煩惱中。又于煩惱行貪瞋等。無決定行非。即於此行有貪已復行無貪。行無貪已復行有貪。如是等。又于隨順樂等法中。得為增上現行。又生自苦斷壞眾樂。不由執著故。但由顛倒故。由此引發自身眾苦無有厭足。或於善中而安置時。即便棄捨思求瑕隙。為令不善現前行故。于其瑕隙及衰盛中。為諸愛恚之所損惱。又隨放逸勢力一切所作諸善根本皆令損壞。又極樂著色等境故。雖于極利益甘露界中數數思擇。而難可安立。於此義中。示現假合所設譬喻其事應知。由三種相應知心清凈相。一者不得得相故。二者無為相故。三者種性相故。若由別異如理勤修。求心清凈不能證得。若由如是如理勤修。便能證得。又不觀見言說自性。見真如相。此由九種相當觀無為相。一者不行世故。二者非如在滅盡定言說自性不可得故。真如相可得故。是無二相。三者非生身相故。四
【現代漢語翻譯】 現代漢語譯本 前面所說的六種相，如果確實可以得到，那麼就可以知道心是雜染的。第三，一切聖者沒有差別智所獲得的東西，也可以知道心是雜染的。通過三種相應知道心的雜染相：一是生，二是轉，三是行。在各種趣（gati，生命輪迴的去處）中，種種自體產生，這叫做雜染生。即在此中，生者自然剎那有流轉，一切所緣難以調伏而流轉，貪愛勢力的作用而流轉，這叫做雜染轉。如果對於彼行，如果像這樣行，這叫做雜染行。即於一時行於善中，或於一時行不善中，或於一時行境界中，或於一時行造業中，或於一時行煩惱中。又于煩惱行貪瞋等，沒有決定的行。即於此行有貪之後又行無貪，行無貪之後又行有貪，像這樣等等。又于隨順樂等法中，得到增上而現行。又產生自苦，斷壞眾樂，不是因為執著，而是因為顛倒。由此引發自身眾苦，沒有厭足。或者在善中安置時，就捨棄思求瑕隙，爲了讓不善現前而行。對於其中的瑕隙和衰盛，被諸愛恚所損害惱亂。又隨著放逸的勢力，一切所作的諸善根本都令損壞。又極度樂著色等境界，所以即使在極利益的甘露界中數數思擇，也難以安立。在這個意義中，示現假合所設的譬喻，其事應該知道。 通過三種相應知道心的清凈相：一是不得得相，二是無為相，三是種性相。如果通過別異的如理勤修，求心清凈而不能證得。如果通過像這樣的如理勤修，便能證得。又不觀見言說自性，見真如相（tathata，事物的真實本性）。這由九種相當觀無為相：一是不行世故，二是非如在滅盡定（nirodha-samapatti，一種高級禪定狀態）言說自性不可得故，真如相可得故，是無二相，三者非生身相故，四
【English Translation】 English version The aforementioned six aspects, if they can indeed be obtained, then it can be known that the mind is defiled. Third, what is obtained by the non-differentiated wisdom of all the saints can also indicate that the mind is defiled. Through three correspondences, the defiled aspect of the mind can be known: first, arising; second, transformation; third, action. In various gatis (趣, destinations of rebirth), various self-natures arise, which is called defiled arising. That is, within this, the arising being naturally has momentary transformations, and all that is cognized is difficult to subdue and transforms, and transforms due to the power of craving. This is called defiled transformation. If one acts upon that, if one acts in this way, this is called defiled action. That is, at one time acting in goodness, or at one time acting in non-goodness, or at one time acting in the realm of objects, or at one time acting in creating karma, or at one time acting in afflictions. Moreover, in afflictions, acting in greed, hatred, and so on, there is no definite action. That is, in this action, after having greed, one again acts without greed, and after acting without greed, one again acts with greed, and so on. Moreover, in accordance with the laws of pleasure and so on, one attains increase and manifests. Moreover, one generates self-suffering, destroys the pleasures of the masses, not because of attachment, but because of inversion. From this, one initiates one's own suffering, without satisfaction. Or, when settling in goodness, one abandons seeking flaws and gaps, in order to allow non-goodness to manifest and act. Regarding the flaws and decline within it, one is harmed and disturbed by love and hatred. Moreover, following the power of negligence, all the roots of good that are made are damaged. Moreover, one is extremely attached to objects such as form, so even if one repeatedly contemplates in the realm of extremely beneficial nectar, it is difficult to establish. In this meaning, the analogy of a fabricated combination is shown, and the matter should be known. Through three correspondences, the pure aspect of the mind can be known: first, the aspect of not obtaining; second, the aspect of non-action; third, the aspect of seed-nature. If one seeks purity of mind through different and reasonable diligent cultivation, one cannot attain it. If one cultivates diligently in this way, one can attain it. Moreover, one does not observe the self-nature of speech, but sees the tathata (真如, suchness) aspect. This is observed as the non-action aspect through nine correspondences: first, because it does not act in the world; second, because the self-nature of speech is not obtainable as in nirodha-samapatti (滅盡定, cessation attainment), the tathata aspect is obtainable, it is a non-dual aspect; third, because it is not the aspect of a born body; fourth
者超過生身因自性相故。五者超過當來生故。六者超過死沒故。七者超過剎那展轉不遠離故。八者超過趣轉易故。九者超過業煩惱行故。此中種性相。當知是無學界相。于現法中超過五事。一者超過所作。二者超過非所作。三者超過所作加行。四者超過所作非加行。五者超過非所作加行。於後法中超過六事。一者超過能發起後有行。二者超過彼行。三者超過彼果生。四者超過依彼衰盛。五者超過於彼所依一切無記動搖中修學期愿受用。六者超過彼所依自體差別。復由四位九相應知種性相。何等四位。一不清凈位。二清凈位。三通達位。四究竟位。云何九相。謂不清凈位。於一切相等隨行故。譬如虛空。若清凈位平等一味及身心遠離。若通達位隨順趣究竟。由一切煩惱自性離系離垢故。超過薩迦耶見。及超過彼為根本諸惡見趣。若究竟位安樂成滿。及超過三種變壞。何等名為三種變壞。一者老死等變壞。二者顛倒處變壞。三者清凈退失變壞。
複次云何于菩薩教授中聲聞所學。謂諸貪憂毗柰耶故。是增上戒學加行。厭患作意故。是增上心學加行。補特伽羅無我性故。或法無我性故。是增上慧學加行。此中貪憂是能發起所有毀犯。又如正不除遣。如已不除遣。如正除遣。如已除遣。由此四相。應知自心不如理作意所
【現代漢語翻譯】 現代漢語譯本 一者，超過了生身（已經出生的身體）的自性相。二者，超過了當來生（未來將要出生的身體）。三者，超過了死亡。四者，超過了剎那（極短的時間）的展轉（流逝），不再受其影響。五者，超過了趣轉易（輪迴的轉變）。六者，超過了業煩惱行（由業和煩惱所驅動的行為）。七者，超過了所作（已經做的事情）。八者，超過了非所作（沒有做的事情）。九者，超過了所作加行（爲了做某事而付出的努力）。 此中，種性相（聖者的種性特徵），應當知道是無學界相（阿羅漢果位的特徵）。在現法（當下）中，超過五件事：一者，超過所作。二者，超過非所作。三者，超過所作加行。四者，超過所作非加行（做了某事但沒有付出努力）。五者，超過非所作加行（沒有做某事但付出了努力）。 在後法（未來）中，超過六件事：一者，超過能發起後有行（能引發未來存在的行為）。二者，超過彼行（那些行為本身）。三者，超過彼果生（那些行為的結果產生）。四者，超過依彼衰盛（依賴於那些結果的衰退和興盛）。五者，超過於彼所依一切無記動搖中修學期愿受用（超過了在依賴於那些結果的一切無記的動搖中進行修學、期望和享受）。六者，超過彼所依自體差別（超過了依賴於那些結果的自體差別）。 又由四位九相，應當知道種性相。何等為四位？一不清凈位。二清凈位。三通達位。四究竟位。 云何為九相？謂不清凈位，於一切相等隨行故，譬如虛空。若清凈位，平等一味及身心遠離。若通達位，隨順趣究竟，由一切煩惱自性離系離垢故，超過薩迦耶見（我見），及超過彼為根本諸惡見趣。若究竟位，安樂成滿，及超過三種變壞。何等名為三種變壞？一者，老死等變壞。二者，顛倒處變壞。三者，清凈退失變壞。 複次，云何于菩薩教授中聲聞所學？謂諸貪憂毗柰耶故，是增上戒學加行。厭患作意故，是增上心學加行。補特伽羅（人）無我性故，或法無我性故，是增上慧學加行。此中貪憂是能發起所有毀犯。又如正不除遣，如已不除遣，如正除遣，如已除遣。由此四相，應知自心不如理作意所。
【English Translation】 English version Firstly, it transcends the self-nature aspect of the born body. Secondly, it transcends the future birth. Thirdly, it transcends death. Fourthly, it transcends the momentary transformation, no longer being separated from it. Fifthly, it transcends the change of destinies. Sixthly, it transcends the actions driven by karma and afflictions. Seventhly, it transcends what has been done. Eighthly, it transcends what has not been done. Ninthly, it transcends the effort put into doing something. Herein, the characteristic of lineage (gotra-lakshana), should be known as the characteristic of the state of no-more-learning (asaiksha-dharma). In the present dharma (present moment), it transcends five things: Firstly, it transcends what has been done. Secondly, it transcends what has not been done. Thirdly, it transcends the effort put into doing something. Fourthly, it transcends doing something without effort. Fifthly, it transcends putting effort into not doing something. In the future dharma (future), it transcends six things: Firstly, it transcends the actions that can initiate future existence (punarbhava). Secondly, it transcends those actions themselves. Thirdly, it transcends the arising of the results of those actions. Fourthly, it transcends the decline and prosperity dependent on those results. Fifthly, it transcends the learning, expectations, and enjoyment in all the unspecified fluctuations dependent on those results. Sixthly, it transcends the differences in the self-nature dependent on those results. Furthermore, the characteristic of lineage should be known through four stages and nine aspects. What are the four stages? Firstly, the impure stage. Secondly, the pure stage. Thirdly, the stage of penetration. Fourthly, the stage of ultimate attainment. What are the nine aspects? Namely, in the impure stage, it follows along with all aspects, like space. In the pure stage, it is equal, of one taste, and with body and mind detached. In the stage of penetration, it accords with and moves towards ultimate attainment, because it is separated and purified from the self-nature of all afflictions, transcending Satkayadrishti (view of self), and transcending all evil views rooted in it. In the stage of ultimate attainment, it is complete with happiness and transcends three kinds of deterioration. What are the three kinds of deterioration? Firstly, deterioration due to old age and death. Secondly, deterioration due to inverted perceptions. Thirdly, deterioration due to the loss of purity. Furthermore, what is learned by the Sravakas (hearers) in the Bodhisattva's teachings? Namely, because of the Vinaya (discipline) regarding greed and sorrow, it is the effort of higher morality training (adhisila-siksa). Because of the intention of aversion, it is the effort of higher mind training (adhicitta-siksa). Because of the selflessness of the person (pudgala-nairatmya), or the selflessness of phenomena (dharma-nairatmya), it is the effort of higher wisdom training (adhiprajna-siksa). Herein, greed and sorrow are what can initiate all transgressions. Furthermore, like not properly eliminating, like already not eliminating, like properly eliminating, like already eliminating. Through these four aspects, one should know that one's own mind is subject to irrational attention.
起貪慾。薩迦耶見。及與瞋恚。若由境界。或復由他而起妄計。如是名正不除遣。若由境界。或由他不饒益加行之所引奪。如是名已不除遣。由隨一不除遣故。當知隨一亦不除遣。由隨一除遣故。當知隨一亦復除遣。又若不除遣雖住律儀。于增上戒尚名毀犯。何況安住不律儀者。又增上心學于所緣境散亂錯誤。是能障礙依補特伽羅無我修增上慧者。薩迦耶見是能障礙依法無我修增上慧者。自性差別分別計縛是能障礙於此三學。正修遣中有八種違逆學法。有八種隨順學法。何等為八。一者唐捐耽著。二者耽著故縛。三者縛故障礙。四者障礙故垢。五者垢故災雹。六者雹故瘡皰。七者瘡皰故熱惱。八者熱惱故諸煩惱病難可療治。與此相違當知即是八種隨順學法。
複次云何不善學沙門。謂三種。應知一者不顧沙門。二者形相同分。三者軌則正命受用加行戒見意樂皆不同分。若迴向資具是增上戒。形相同分是增上心及增上慧。形相同分是彼行意樂不同分。若迴向聲譽是奢摩他支。同分是毗缽舍那支。同分是俱修支。同分是俱資糧支。同分是意樂不同分。
複次云何善學沙門。當知由四種相。一者加行故。二者意樂故。三者通達故。四者趣究竟故。于現法中由厭患加行故。於前生中由相續成熟加行故。當知加行圓
【現代漢語翻譯】 現代漢語譯本：生起貪慾（lobha，指強烈的渴求或貪婪）。薩迦耶見（satkayadristi，認為五蘊和合的身體為真實自我的錯誤見解）。以及瞋恚（dosa，指憤怒、憎恨）。如果這些煩惱是由外在境界，或者由他人所引起而產生的錯誤計度，這種情況稱為『正不除遣』，意思是雖然嘗試去除，但並未真正去除。如果這些煩惱是由外在境界，或者由他人不饒益的加行所引發和奪取，這種情況稱為『已不除遣』，意思是已經嘗試去除，但最終未能去除。由於隨其中任何一種情況未能去除，應當知道另一種情況也未能去除。由於隨其中任何一種情況被去除，應當知道另一種情況也同樣被去除。此外，如果不能去除這些煩惱，即使安住于律儀之中，對於增上戒來說，仍然算是毀犯，更何況是安住于不律儀的人呢？此外，增上心學在所緣境上散亂和錯誤，這能夠障礙依靠補特伽羅（pudgala，指個體或人）無我來修習增上慧的人。薩迦耶見能夠障礙依靠法無我來修習增上慧的人。自性差別分別計縛能夠障礙這三種學。正確修習和去除煩惱有八種違逆學法的情況，也有八種隨順學法的情況。什麼是這八種情況呢？第一是唐捐耽著（tang don dam chags，指徒勞無益的執著），第二是耽著故縛（dam chags gyi dag，指由於執著而被束縛），第三是縛故障礙（dag gi gnod pa，指束縛導致障礙），第四是障礙故垢（gnod pa gyi dri ma，指障礙導致染污），第五是垢故災雹（dri ma gyi tsha grang，指染污導致災害），第六是雹故瘡皰（tsha grang gyi rma bo，指災害導致瘡皰），第七是瘡皰故熱惱（rma bo gyi tsha gdung，指瘡皰導致熱惱），第八是熱惱故諸煩惱病難以療治（tsha gdung gyi nyon mongs nad gso dka' ba，指熱惱導致各種煩惱疾病難以治療）。與此相反的情況，應當知道就是八種隨順學法。 複次，什麼是不善學習的沙門（sramana，指修行者）呢？應當知道有三種。第一種是不顧沙門的行爲規範，第二種是外表和沙門相似，第三種是在行為、生活方式、正命（正確的謀生方式）、受用、加行、戒律、見解和意樂上都與沙門不同。如果迴向資具是爲了增上戒，那麼外表相似就是爲了增上心和增上慧。外表相似是與他們的行為意樂不同。如果迴向聲譽是爲了奢摩他（samatha，止）支，外表相似是爲了毗缽舍那（vipasyana，觀）支，外表相似是爲了止觀雙修支，外表相似是爲了止觀雙修的資糧支，外表相似是與他們的意樂不同。 複次，什麼是善於學習的沙門呢？應當知道由四種相來判斷。第一是加行（prayoga，指努力或修行）的緣故，第二是意樂（adhyasaya，指意願或動機）的緣故，第三是通達（adhigama，指理解或證悟）的緣故，第四是趣究竟（parinispatti，指達到最終目標）的緣故。在現世中，由於厭患的加行，在前世中，由於相續成熟的加行，應當知道加行是圓滿的。
【English Translation】 English version: Generating greed (lobha, meaning intense craving or avarice), Satkayadristi (the false view of considering the aggregation of the five skandhas as a real self), and hatred (dosa, meaning anger, aversion). If these afflictions arise from external objects or from others, resulting in erroneous conceptions, this is called 'not truly eliminated,' meaning that although attempts are made to remove them, they are not genuinely eradicated. If these afflictions are induced and seized by external objects or by the unbeneficial actions of others, this is called 'already not eliminated,' meaning that attempts have been made to remove them, but ultimately failed. Because any one of these is not eliminated, it should be known that the other is also not eliminated. Because any one of these is eliminated, it should be known that the other is also eliminated. Furthermore, if these afflictions cannot be eliminated, even if one abides in moral discipline, it is still considered a violation of higher morality, let alone those who abide in non-discipline. Moreover, the scattering and error of higher mental training on the object of focus can obstruct those who rely on the absence of self of the pudgala (individual or person) to cultivate higher wisdom. Satkayadristi can obstruct those who rely on the absence of self of phenomena to cultivate higher wisdom. The conceptual bondage of self-nature differentiation can obstruct these three trainings. There are eight conditions that are contrary to learning when correctly practicing and eliminating afflictions, and there are also eight conditions that are conducive to learning. What are these eight conditions? First is futile attachment (tang don dam chags, meaning attachment that is in vain), second is bondage due to attachment (dam chags gyi dag, meaning being bound due to attachment), third is obstruction due to bondage (dag gi gnod pa, meaning bondage leading to obstruction), fourth is defilement due to obstruction (gnod pa gyi dri ma, meaning obstruction leading to defilement), fifth is disaster due to defilement (dri ma gyi tsha grang, meaning defilement leading to disaster), sixth is sores due to disaster (tsha grang gyi rma bo, meaning disaster leading to sores), seventh is heat and vexation due to sores (rma bo gyi tsha gdung, meaning sores leading to heat and vexation), and eighth is the difficulty in curing various afflictive diseases due to heat and vexation (tsha gdung gyi nyon mongs nad gso dka' ba, meaning heat and vexation leading to the difficulty in curing various afflictive diseases). The opposite of these conditions should be known as the eight conditions conducive to learning. Furthermore, what is an unskillful Sramana (sramana, meaning practitioner)? It should be known that there are three types. The first is disregarding the code of conduct of a Sramana, the second is having a similar appearance to a Sramana, and the third is being different from a Sramana in behavior, lifestyle, right livelihood, enjoyment, practice, discipline, views, and intentions. If dedicating resources is for higher morality, then having a similar appearance is for higher mind and higher wisdom. Having a similar appearance is different from their behavioral intentions. If dedicating reputation is for the Samatha (samatha, calming) branch, having a similar appearance is for the Vipasyana (vipasyana, insight) branch, having a similar appearance is for the branch of cultivating both Samatha and Vipasyana, having a similar appearance is for the resource branch of cultivating both Samatha and Vipasyana, and having a similar appearance is different from their intentions. Furthermore, what is a skillful Sramana? It should be known that it is judged by four aspects. First, due to practice (prayoga, meaning effort or training), second, due to intention (adhyasaya, meaning intention or motivation), third, due to understanding (adhigama, meaning understanding or realization), and fourth, due to reaching the ultimate goal (parinispatti, meaning reaching the final goal). In this present life, due to the practice of aversion, and in previous lives, due to the practice of continuous maturation, it should be known that the practice is complete.
滿。由法無我勝解意樂故。若所應得。若能應得。於此二言說自性無執著故。于意趣義正尋求故。不但隨順言詞故。當知意樂圓滿。若於法真如以不緣他智通達自性無雜染故。於世俗寶及世俗生死。涅槃解脫。繫縛自性無所得故。當知通達圓滿。已善修習一切雜染對治故。又于真如無斷壞故。及能勝伏故。當知趣究竟圓滿。
複次不善學沙門。由三種相當知彼名不如其義。一者意樂衰損加行具足。二者意樂具足加行衰損。三者意樂衰損加行衰損。此中意樂衰損加行具足。復有三種。一者能聽唯此喜足。二者能說唯此喜足。三者能證世間三摩地而生愛味唯此喜足。若善學沙門唯由一相當知意樂具足加行具足。
複次云何住世俗律儀。當知有四種相。謂雖成就六支尸羅。而為二種損害損害尸羅。謂由薩迦耶見纏故。及於毀犯出離不了知故。雖遠離此二種過失。而未得世間清凈律儀。不能制伏薩迦耶見。雖已得世間清凈律儀。已制伏薩迦耶見。而不損減串習法無我性怖畏。損壞尸羅。雖遠離一切所餘過失。而為邪法無我勝解。及增上慢。損壞尸羅。
複次云何住勝義律儀。謂所成就出世間。一切煩惱不相應。能對治三界尸羅。又於四種住律儀中。諸戲論法現所可得。若能寂靜彼相。當知是名無漏尸羅。云
【現代漢語翻譯】 現代漢語譯本： 圓滿是指：由於對法無我（Dharma-nairatmya，指諸法皆無自性）的殊勝理解和意樂，對於『所應得』和『能應得』這兩種言說的自性沒有執著，因此對於意趣的意義正確尋求，不只是隨順言詞，應當知道這是意樂圓滿。如果對於法的真如（Tathata，指事物本來的真實面貌）以不依賴他人的智慧通達其自性沒有雜染，對於世俗的珍寶以及世俗的生死、涅槃解脫、繫縛的自性沒有所得，應當知道這是通達圓滿。已經很好地修習了一切雜染的對治法，又對於真如沒有斷滅，並且能夠勝伏（煩惱），應當知道這是趣向究竟圓滿。
再者，不善於學習的沙門（Sramana，指佛教修行者），通過三種情況可以知道他的名聲不符合實際。第一種是意樂衰損而加行具足，第二種是意樂具足而加行衰損，第三種是意樂衰損而加行衰損。這裡，意樂衰損而加行具足，又有三種情況：第一種是能夠聽聞佛法，僅僅以此為滿足；第二種是能夠說法，僅僅以此為滿足；第三種是能夠證得世間的三摩地（Samadhi，指禪定），並且產生愛味，僅僅以此為滿足。如果善於學習的沙門，僅僅通過一種情況就可以知道，即意樂具足且加行具足。
再者，如何安住於世俗律儀？應當知道有四種情況。即雖然成就了六支尸羅（Sila，指戒律），卻因為兩種損害而損害了尸羅。即由於薩迦耶見（Satkayadristi，指身見）的纏縛，以及對於毀犯出離的不瞭解。雖然遠離了這兩種過失，卻未得到世間的清凈律儀，不能制伏薩迦耶見。雖然已經得到世間的清凈律儀，已經制伏了薩迦耶見，卻不損減串習法無我性所產生的怖畏，從而損壞了尸羅。雖然遠離了一切其餘的過失，卻因為邪法的無我殊勝理解以及增上慢而損壞了尸羅。
再者，如何安住于勝義律儀？即所成就的出世間，與一切煩惱不相應，能夠對治三界的尸羅。又對於四種安住律儀中，各種戲論法現在可以獲得，如果能夠寂靜這些現象，應當知道這名為無漏尸羅。
【English Translation】 English version: 'Fullness' means: Because of the superior understanding and intention of Dharma-nairatmya (the selflessness of phenomena, meaning that all dharmas have no inherent existence), there is no attachment to the self-nature of the two expressions 'what should be obtained' and 'what can be obtained.' Therefore, one correctly seeks the meaning of the intention, not just following the words. It should be known that this is the fullness of intention. If, with wisdom that does not rely on others, one understands the true nature of Tathata (the true suchness of things) without any impurities, and if one has no attainment of the nature of worldly treasures, worldly samsara, nirvana liberation, and bondage, it should be known that this is the fullness of understanding. Having well cultivated all the antidotes to defilements, and without any cessation of true suchness, and being able to overcome (afflictions), it should be known that this is the ultimate fullness of approach.
Furthermore, a Sramana (Buddhist practitioner) who is not good at learning can be known to have a reputation that does not match reality through three situations. The first is that the intention is diminished while the practice is complete; the second is that the intention is complete while the practice is diminished; and the third is that both the intention and the practice are diminished. Here, having a diminished intention but complete practice has three situations: the first is being able to listen to the Dharma and being satisfied with just this; the second is being able to speak the Dharma and being satisfied with just this; and the third is being able to attain worldly Samadhi (meditative concentration) and developing a taste for it, being satisfied with just this. If a Sramana is good at learning, it can be known through only one situation, that is, having both complete intention and complete practice.
Furthermore, how does one abide in worldly Sila (moral discipline)? It should be known that there are four situations. That is, although one has achieved the six-branched Sila, the Sila is damaged by two kinds of harm. That is, due to the entanglement of Satkayadristi (the view of self), and the lack of understanding of transgressing from liberation. Although one is far from these two faults, one has not obtained worldly pure discipline and cannot subdue Satkayadristi. Although one has already obtained worldly pure discipline and has subdued Satkayadristi, one does not diminish the fear produced by the habitual practice of Dharma-nairatmya, thereby damaging the Sila. Although one is far from all other faults, the Sila is damaged by the superior understanding of the false Dharma-nairatmya and arrogance.
Furthermore, how does one abide in ultimate Sila? That is, the supramundane achievement that is not associated with all afflictions, and that can counteract the Sila of the three realms. Also, for the four kinds of abiding in discipline, various phenomena of playfulness are now obtainable. If one can pacify these phenomena, it should be known that this is called un-leaking Sila.
何名為諸戲論法。謂于初住律儀中我執可得。若我所執。若作毀犯。若不作彼。若故思所作加行。若非彼加行。若正知而行。若彼不行。若失念而行。若彼不行。于第二住律儀中薩迦耶見品粗重隨行。若名可得。若色可得。若當來生相。若今時無相。若纏寂靜。若隨眠故彼不寂靜。若補特伽羅無我執。若補特伽羅執棄捨。若即于彼補特伽羅無我執中所執性。若非所執性。若由此故於色等中有情執。若彼假設贊善執。若能假設心語假設贊善執。于第三住律儀中。若生上故世間。若舍下故非世間。若三摩他依止。若諸欲依止。若恃舉自尸羅。若輕蔑他尸羅。于第四住律儀中若計我尸羅清凈。若由自性差別分別故分別尸羅。如是等諸戲論法。于無漏戒中皆悉寂靜。又即與此義相應。依清凈三學應知所說伽他。當知為令福德資糧塵垢微薄。攝受善士。無失壞故。智慧資糧于甚深處起勝解故。由二因緣入如來教。一者由法住智深了別故。二者由真實智善決定故。
複次云何如來調伏方便。當知此有二種。謂自體同分故。及勝解同分故。又現同分為令安住受教心故。及依教授而出離故。又正清凈加行教導教授當知復有四種。一者于雜染清凈驚怖轉依教導二者遠離雜染因緣教導。三者遠離於清凈驚怖因緣教導。四者第一現法樂
【現代漢語翻譯】 現代漢語譯本： 什麼叫做諸戲論法（Prapancha，指虛妄分別，戲論）？就是在最初的住律儀（戒律）中，我執（Atma-graha，對自我的執著）可以產生。如果執著于『我所』（Mamakara，屬於我的），如果造作毀犯（戒律），如果不造作毀犯，如果是故意思考後所作的努力，如果不是那種努力，如果是以正知（Samprajanya，清晰的覺知）而行事，如果不是那樣行事，如果是失念（Moha，迷惑）而行事，如果不是那樣行事。在第二住律儀中，薩迦耶見（Satkayadrishti，認為五蘊和合的身體是真實的『我』的邪見）的粗重隨之而行。如果名字可以獲得，如果色（Rupa，物質）可以獲得，如果是當來生（未來的生命）的相，如果現在沒有相，如果煩惱（Klesha，使人煩惱的心理活動）寂靜，如果因為隨眠（Anushaya，潛在的煩惱）的緣故而不寂靜。如果補特伽羅（Pudgala，人）沒有我執，如果補特伽羅捨棄執著，如果就在那個補特伽羅無我執中所執著的自性，如果不是所執著的自性，如果因為這個緣故對於色等（Rupa，物質）有情執著，如果對那種假設贊善的執著，如果能夠假設心語假設贊善的執著。在第三住律儀中，如果因為生於上界（更高的世界）的緣故是世間的，如果捨棄地獄（較低的世界）的緣故不是世間的，如果是三摩他（Samatha，止）的依止，如果是諸欲（Kama，慾望）的依止，如果是依仗舉揚自己的戒律，如果是輕蔑他人的戒律。在第四住律儀中，如果認為我的戒律清凈，如果是由於自性差別分別的緣故而分別戒律。像這些戲論法，在無漏戒（Anasrava-sila，沒有煩惱的戒律）中都完全寂靜。 又與這個意義相應，應該知道依靠清凈的三學（Trisiksa，戒定慧）所說的偈頌。應當知道，這是爲了使福德資糧（Punya-sambhara，積累功德的資糧）的塵垢微薄，攝受善士（Kalyanamitra，善知識），沒有失壞的緣故。智慧資糧（Jnana-sambhara，積累智慧的資糧）在甚深之處生起殊勝的理解的緣故。由於兩種因緣進入如來教（Tathagata-sasana，佛陀的教法）：一者由於法住智（Dharma-sthiti-jnana，對法安住的智慧）深刻了別的緣故，二者由於真實智（Tathata-jnana，對真如的智慧）善於決定的緣故。 其次，什麼是如來調伏（Vinaya，戒律）的方便？應當知道這有兩種，即自體同分（Sva-samanya，自身相同的部分）的緣故，以及勝解同分（Adhimukti-samanya，殊勝理解相同的部分）的緣故。又，顯現相同是爲了使安住在受教的心，以及依靠教授（Upadesha，教導）而出離的緣故。又，正確的清凈加行教導教授，應當知道還有四種：一者，對於雜染（Samklesha，煩惱）清凈的驚怖轉依教導；二者，遠離雜染因緣的教導；三者，遠離對於清凈驚怖因緣的教導；四者，第一現法樂（Drstadharma-sukha，現世的快樂）。
【English Translation】 English version: What are called the 'Prapancha' (proliferation, discursive thoughts) dharmas? It is that in the initial abiding in precepts, self-grasping (Atma-graha, clinging to the self) can arise. If there is grasping of 'mine' (Mamakara, belonging to me), if one commits transgressions (of precepts), if one does not commit them, if it is intentional effort, if it is not that effort, if one acts with clear awareness (Samprajanya, clear knowing), if one does not act that way, if one acts with forgetfulness (Moha, delusion), if one does not act that way. In the second abiding in precepts, the coarse aspects of Satkayadrishti (belief in a truly existent self) follow. If a name can be obtained, if form (Rupa, material) can be obtained, if it is the characteristic of a future birth, if there is no characteristic now, if the afflictions (Klesha, mental defilements) are pacified, if they are not pacified due to latent tendencies (Anushaya, dormant afflictions). If a Pudgala (person) has no self-grasping, if a Pudgala abandons grasping, if it is the nature grasped in that Pudgala's non-self-grasping, if it is not the nature grasped, if due to this there is clinging to sentient beings in form, etc., if there is clinging to that hypothetical praise, if one can hypothetically praise with mind and speech. In the third abiding in precepts, if one is worldly because of being born in higher realms, if one is not worldly because of abandoning lower realms, if it is reliance on Samatha (tranquility), if it is reliance on desires (Kama, sensual pleasures), if one relies on exalting one's own morality, if one despises the morality of others. In the fourth abiding in precepts, if one considers my morality to be pure, if one distinguishes morality due to distinguishing differences in nature. Such Prapancha dharmas are all completely pacified in the Anasrava-sila (undefiled precepts). Moreover, corresponding to this meaning, one should know the verses spoken relying on the pure three trainings (Trisiksa, morality, concentration, and wisdom). It should be known that this is to make the defilements of the merit accumulation (Punya-sambhara, collection of merit) thin, to gather virtuous friends (Kalyanamitra, spiritual mentors), and because there is no loss. Because the wisdom accumulation (Jnana-sambhara, collection of wisdom) arises with superior understanding in the profound places. One enters the Tathagata-sasana (Buddha's teachings) due to two causes: one, due to deeply distinguishing the Dharma-sthiti-jnana (wisdom of abiding in the Dharma), and two, due to well-determining the Tathata-jnana (wisdom of suchness). Furthermore, what are the Tathagata's skillful means of Vinaya (discipline)? It should be known that there are two kinds of this: namely, because of the self-commonality (Sva-samanya, own common aspect), and because of the superior understanding commonality (Adhimukti-samanya, common aspect of superior understanding). Also, manifesting the same is to cause one to abide in a receptive mind, and to liberate relying on Upadesha (instruction). Also, the correct pure effort of instruction, it should be known that there are four kinds: one, instruction on transforming reliance on the fear of defilement (Samklesha, afflictions) and purification; two, instruction on abandoning the causes of defilement; three, instruction on abandoning the causes of fear of purification; four, the foremost Drstadharma-sukha (happiness in this life).
住加行教導。此中雜染因緣有二種。一者由世俗言說自性雜染自性執分別故。二者由彼功德過失差別執分別故。由二種相應知于清凈導驚怖因緣。一者由於前後清凈導雜染分別故。二者由雜染遠離分別故。由二種相應知于涅槃清凈驚怖因緣。一者由世俗言說自性執故。二者于涅槃增語想中作心所有想故。又于寂靜心所有想。若增語想遍了知故。于彼二因緣俱遠離故。當知是第一住加行教導。
複次云何名為密意語言。謂無二相智。是能悟入一切密意語言相。云何無二相謂諸名言安足處事。由彼自性無所有故。非名言熏習想所行自性有故。說為無二。於此無二若起二執。名為雜染。若無二執。名為清凈。又非一切名言安足處事。由彼世俗言說熏習想所行自性無所有故。非彼熏習智所行自性有故。說為無二。於此無二若起二執。名為雜染。若無二執。名為清凈。由此無二相。應知悟入如來一切密意語言。此中由五種相名論圓滿。即于教授中由五種相名果圓滿。由五種相名果勝利圓滿。當知皆依密意語言。云何由五種相名論圓滿。謂若由此相宣說。若是宣說。若所宣說。若如是宣說。若彼宣說。如是圓滿。云何由五種相名果圓滿。謂無餘依涅槃界。若有餘依涅槃界。若聖道圓滿。若勝內怨。若勝外怨。如是圓滿。云何
【現代漢語翻譯】 現代漢語譯本： 住加行教導。此中雜染的因緣有兩種。第一種是由於世俗言說的自性雜染自性執著分別的緣故。第二種是由於對那些功德過失的差別執著分別的緣故。由這兩種相應，可知對於清凈引導產生驚怖的因緣。第一種是由於對前後清凈引導的雜染分別的緣故。第二種是由於對遠離雜染的分別的緣故。由這兩種相應，可知對於涅槃清凈產生驚怖的因緣。第一種是由於世俗言說的自性執著的緣故。第二種是在涅槃增語的想像中產生心所有想的緣故。又在寂靜中產生心所有想。如果對增語的想像完全瞭解，由於對那兩種因緣都遠離的緣故，應當知道這是第一住加行教導。
其次，什麼叫做密意語言？就是無二相智（沒有對立的兩種表象的智慧）。這是能夠領悟一切密意語言之相的。什麼叫做無二相？就是那些名言（名稱和語言）安立之處的事物。由於那些事物自性空無所有的緣故，不是名言熏習的想像所能行走的自性實有。所以說為無二。對於這無二，如果生起二的執著，就叫做雜染。如果沒有二的執著，就叫做清凈。又不是一切名言安立之處的事物，由於那些世俗言說熏習的想像所能行走的自性空無所有的緣故，不是那些熏習的智慧所能行走的自性實有。所以說為無二。對於這無二，如果生起二的執著，就叫做雜染。如果沒有二的執著，就叫做清凈。由此無二相，應當知道能夠領悟如來的一切密意語言。這裡面由五種相貌使名稱和理論圓滿。就是在教授中由五種相貌使名稱和結果圓滿。由五種相貌使名稱和結果的勝利圓滿。應當知道都依靠密意語言。什麼叫做由五種相貌使名稱和理論圓滿？就是如果由此相貌宣說，如果是宣說，如果所宣說，如果如是宣說，如果那些宣說，這樣就圓滿了。什麼叫做由五種相貌使名稱和結果圓滿？就是無餘依涅槃界（沒有殘餘的涅槃境界），如果有餘依涅槃界（有殘餘的涅槃境界），如果聖道圓滿，如果戰勝內在的怨敵，如果戰勝外在的怨敵，這樣就圓滿了。什麼叫做 English version: The teaching on dwelling in the application of effort. In this context, there are two kinds of causes for defilement. First, due to the conceptualization of self-nature as defiled by the nature of conventional language. Second, due to the conceptualization of differences in merits and faults. Through these two correspondences, one knows the causes for being frightened by the pure guidance. First, due to the conceptualization of defilement in the pure guidance before and after. Second, due to the conceptualization of separation from defilement. Through these two correspondences, one knows the causes for being frightened by the purity of Nirvana. First, due to the clinging to self-nature in conventional language. Second, due to the mental formations arising from the conceptual designation of Nirvana. Furthermore, mental formations arise in stillness. If the conceptual designation is fully understood, and because both causes are abandoned, know that this is the teaching on the first dwelling in the application of effort.
Furthermore, what is called 'intentional language'? It is the wisdom of non-duality (advaya-jnana). It is capable of realizing the characteristics of all intentional language. What is non-duality? It refers to the objects where names and words find their basis. Because those objects are empty of inherent existence, they are not inherently existent as objects of conceptual thought influenced by linguistic habits. Therefore, it is said to be non-dual. If one develops a dualistic clinging to this non-duality, it is called defilement. If there is no dualistic clinging, it is called purity. Moreover, not all objects where names and words find their basis are inherently existent as objects of conceptual thought influenced by conventional language. They are not inherently existent as objects of wisdom influenced by those habits. Therefore, it is said to be non-dual. If one develops a dualistic clinging to this non-duality, it is called defilement. If there is no dualistic clinging, it is called purity. Through this non-duality, one should know that one can realize all the intentional language of the Tathagata (如來). Here, the name and theory are perfected through five aspects. That is, in the teachings, the name and result are perfected through five aspects. The victory of the name and result is perfected through five aspects. One should know that all depend on intentional language. What does it mean that the name and theory are perfected through five aspects? It means that if it is explained by this aspect, if it is an explanation, if it is what is explained, if it is explained in this way, if it is those explanations, then it is perfected. What does it mean that the name and result are perfected through five aspects? It means the Nirvana realm with no remainder (nirupadhisesa-nirvana), the Nirvana realm with remainder (sopadhisesa-nirvana), the perfection of the noble path, the overcoming of inner enemies, and the overcoming of outer enemies, then it is perfected. What does it mean
【English Translation】 The teaching on dwelling in the application of effort. In this context, there are two kinds of causes for defilement. First, due to the conceptualization of self-nature as defiled by the nature of conventional language. Second, due to the conceptualization of differences in merits and faults. Through these two correspondences, one knows the causes for being frightened by the pure guidance. First, due to the conceptualization of defilement in the pure guidance before and after. Second, due to the conceptualization of separation from defilement. Through these two correspondences, one knows the causes for being frightened by the purity of Nirvana. First, due to the clinging to self-nature in conventional language. Second, due to the mental formations arising from the conceptual designation of Nirvana. Furthermore, mental formations arise in stillness. If the conceptual designation is fully understood, and because both causes are abandoned, know that this is the teaching on the first dwelling in the application of effort. Furthermore, what is called 'intentional language'? It is the wisdom of non-duality (advaya-jnana). It is capable of realizing the characteristics of all intentional language. What is non-duality? It refers to the objects where names and words find their basis. Because those objects are empty of inherent existence, they are not inherently existent as objects of conceptual thought influenced by linguistic habits. Therefore, it is said to be non-dual. If one develops a dualistic clinging to this non-duality, it is called defilement. If there is no dualistic clinging, it is called purity. Moreover, not all objects where names and words find their basis are inherently existent as objects of conceptual thought influenced by conventional language. They are not inherently existent as objects of wisdom influenced by those habits. Therefore, it is said to be non-dual. If one develops a dualistic clinging to this non-duality, it is called defilement. If there is no dualistic clinging, it is called purity. Through this non-duality, one should know that one can realize all the intentional language of the Tathagata (如來). Here, the name and theory are perfected through five aspects. That is, in the teachings, the name and result are perfected through five aspects. The victory of the name and result is perfected through five aspects. One should know that all depend on intentional language. What does it mean that the name and theory are perfected through five aspects? It means that if it is explained by this aspect, if it is an explanation, if it is what is explained, if it is explained in this way, if it is those explanations, then it is perfected. What does it mean that the name and result are perfected through five aspects? It means the Nirvana realm with no remainder (nirupadhisesa-nirvana), the Nirvana realm with remainder (sopadhisesa-nirvana), the perfection of the noble path, the overcoming of inner enemies, and the overcoming of outer enemies, then it is perfected. What does it mean
由五種相名果勝利圓滿。謂即是供養大師。報信施恩。越生死苦。于福田性無有退轉。從法化生名如來子。依止如來。
複次云何于菩薩藏教授中勝解勝利。當知由五種相。一者建立因時即能映蔽感大富貴增上因故。二者由轉依故。三者即於是處作說器故。四者作說者器故。五者于捨身時得見業清凈故。由五種相當知映蔽感大富貴增上之因。所謂此因能引有量無量果故。有盡無盡法故。感非廣大廣大樂故。是智資糧智自性故。由此能引彼故。又由遠離六種過失。應知身行。何等名為六種過失。一者愁憂相過失。二者不了知數習過失。三者由二種相威儀過失。四者由三種相怖畏相過失。五者由二種相遏履瑟吒過失。六者身不調柔過失。又于相慶慰時遠離五種過失。應知語行何等名為五種過失。一者怯怖過失。二者粗獷過失。三者棄捨佛語作不相應戲論過失。四者不讚嘆如來過失。五者于同法者不施諫誨過失。又于記別所解了時遠離五種過失。應知語行。何等名為五種過失。一者于所證得忘念過失。二者前後語言相違過失。三者道理相違過失。四者敬信聖教諸天訶責過失。五者如來訶責過失。又由遠離五種過失。應知意行。謂依現法義有前四種。依后法義有第五種。何等名為五種過失。一者不忍過失。不能忍受現在
【現代漢語翻譯】 現代漢語譯本：由五種相（特徵）之名、果（結果）、勝利（成功）、圓滿（完美）組成。這意味著供養大師（指佛陀或上師），回報施恩者，超越生死之苦，在福田（指可以種福報的處所，如佛、法、僧）的性質上不會退轉，從法（佛法）化生，名為如來子（佛的弟子），依止如來（依靠佛陀）。
其次，如何在菩薩藏（菩薩所修行的法門）教授中獲得殊勝的理解和勝利？應當知道由五種相（特徵）組成：第一，在建立因（修行之因）的時候，就能映蔽（勝過）感生大富貴的增上因（殊勝之因）；第二，由於轉依（轉變所依，即轉變煩惱為菩提）；第三，就在這個地方作為說法之器（成為傳播佛法的工具）；第四，作為說法者的工具；第五，在捨身（死亡）的時候，能夠見到業（業力）清凈。由這五種相（特徵），應當知道映蔽（勝過）感生大富貴的增上之因（殊勝之因）。所謂此因能夠引生有量和無量的果報，有盡和無盡的法，感生非廣大和廣大的快樂，是智慧的資糧和智慧的自性，由此能夠引生彼（指智慧和快樂）。
此外，由於遠離六種過失，應當瞭解身行（身體的行為）。哪六種過失呢？第一，愁憂相（憂愁的樣子）的過失；第二，不了知數習（不瞭解數量和習性）的過失；第三，由兩種相（兩種姿態）組成的威儀（儀態）過失；第四，由三種相（三種狀態）組成的怖畏相（恐懼的樣子）過失；第五，由兩種相（兩種狀態）組成的遏履瑟吒（不端正）過失；第六，身體不調柔（不柔和）的過失。又在相互慶慰（慶祝和安慰）的時候，遠離五種過失，應當瞭解語行（語言的行為）。哪五種過失呢？第一，怯怖（膽怯恐懼）的過失；第二，粗獷（粗魯野蠻）的過失；第三，棄捨佛語（拋棄佛陀的教誨）而作不相應戲論（說不符合佛法的玩笑）的過失；第四，不讚嘆如來（不讚美佛陀）的過失；第五，對於同法者（一起修習佛法的人）不施諫誨（不給予勸告和教誨）的過失。又在記別（辨別）所理解的內容時，遠離五種過失，應當瞭解語行（語言的行為）。哪五種過失呢？第一，對於所證得的忘念（忘記）過失；第二，前後語言相違（前後說的話互相矛盾）的過失；第三，道理相違（道理上互相矛盾）的過失；第四，敬信聖教（尊敬和相信聖人的教誨）諸天訶責（諸天責備）的過失；第五，如來訶責（如來責備）的過失。此外，由於遠離五種過失，應當瞭解意行（意念的行為）。所謂依靠現法義（現世的意義）有前四種，依靠後法義（來世的意義）有第五種。哪五種過失呢？第一，不忍（不能忍耐）的過失，不能忍受現在。
【English Translation】 English version: It is composed of five aspects: name (designation), fruit (result), victory (success), and perfection (completeness). This means offering to the master (referring to the Buddha or a Guru), repaying the kindness of benefactors, transcending the suffering of birth and death, and not regressing in the nature of the field of merit (referring to places where one can cultivate merit, such as the Buddha, Dharma, and Sangha), being born from the Dharma (Buddha's teachings), and relying on the Tathagata (relying on the Buddha).
Furthermore, how can one attain superior understanding and victory in the teachings of the Bodhisattva-pitaka (the teachings practiced by Bodhisattvas)? It should be known that it consists of five aspects: First, when establishing the cause (the cause of practice), it can overshadow (surpass) the superior cause that brings great wealth and nobility; second, due to the transformation of the basis (transforming afflictions into Bodhi); third, being a vessel for teaching the Dharma in that very place (becoming a tool for spreading the Dharma); fourth, being a tool for the teacher; fifth, at the time of death (abandoning the body), being able to see the purification of karma (karmic force). Through these five aspects, one should know the superior cause that overshadows (surpasses) and brings great wealth and nobility. This cause can bring about limited and limitless results, finite and infinite Dharma, and generate non-extensive and extensive happiness; it is the resource of wisdom and the nature of wisdom, and through this, it can bring about that (referring to wisdom and happiness).
Moreover, by avoiding six faults, one should understand bodily conduct. What are the six faults? First, the fault of a sorrowful appearance; second, the fault of not understanding numbers and habits; third, the fault of demeanor composed of two aspects (two postures); fourth, the fault of a fearful appearance composed of three aspects (three states); fifth, the fault of 'Atistha' (improperness) composed of two aspects (two states); sixth, the fault of the body not being gentle. Also, when congratulating and comforting each other, avoid five faults, and one should understand verbal conduct. What are the five faults? First, the fault of timidity and fear; second, the fault of rudeness and barbarity; third, the fault of abandoning the Buddha's words and engaging in irrelevant jokes; fourth, the fault of not praising the Tathagata; fifth, the fault of not giving advice and instruction to fellow practitioners. Also, when distinguishing what is understood, avoid five faults, and one should understand verbal conduct. What are the five faults? First, the fault of forgetting what has been attained; second, the fault of contradictory statements; third, the fault of contradictory principles; fourth, the fault of the gods rebuking those who respect and believe in the holy teachings; fifth, the fault of the Tathagata rebuking. Furthermore, by avoiding five faults, one should understand mental conduct. The first four depend on the meaning of the present Dharma (present life), and the fifth depends on the meaning of the future Dharma (future life). What are the five faults? First, the fault of intolerance, not being able to endure the present.
過去不饒益事故。二者覆藏過失。由覆藏故。惡作燒惱故。三者貪染過失。希求諸欲及受用故。希求出離怨故。四者忘念過失。攝受不正見故於斷心迷亂故。五者期愿過失。由自輕賤遠離廣大諸佛菩薩之所加被諸佛國土微妙愿故。由微細意樂引發諸佛法故。於一切法殊勝世間興盛差別起憍慢故。及愿彼故。于分別菩薩藏教授勝解勝利無量標釋中。當知有無量無數勝解勝利。
於此地中余抉擇文更不復現。
攝抉擇分中有餘依及無餘依二地
如是已說菩薩地抉擇。有餘依無餘依二地抉擇。
我今當說嗢拖南曰。
離系與壽行 轉依住差別 有常樂殊勝 異性自在等
問于有餘依涅槃界中現在轉時。一切煩惱當言離系耶。當言不離系耶。答當言離系。問於一切苦。當言離系耶。當言不離系耶。答當言亦離系亦不離系。所以者何。若未來生所有眾苦當言離系。若現在生心所有苦亦當言離系。若現身中饑苦渴苦界不平苦時節變苦。及余所有逼迫等苦。當言不離系。此由現前行故。非諸煩惱所繫縛故。
問若一切阿羅漢皆得心自在。何因緣故。不捨壽行入般涅槃。雖苦所逼而久住耶。答功能有差別故。所以者何。有一分阿羅漢能捨壽行。一分不能。有一分阿羅漢能增壽行。一分
【現代漢語翻譯】 現代漢語譯本： 過去不饒益的事件。第二，是掩蓋過失。由於掩蓋的緣故，惡作（kukkritya，後悔）會燒惱。第三，是貪染過失。因為希求各種慾望以及受用，希求脫離怨恨。第四，是忘念過失。因為攝取不正見，對於斷除煩惱的心產生迷亂。第五，是期愿過失。由於自我輕賤，遠離廣大諸佛菩薩的加持，遠離諸佛國土的微妙願望。由於微細的意樂引發諸佛法，對於一切法殊勝世間的興盛差別產生驕慢，並且希望成為那樣。在分別菩薩藏教授勝解勝利無量標釋中，應當知道有無量無數的勝解勝利。
在此地中，其餘抉擇的文字不再出現。
攝抉擇分中有餘依涅槃和無餘依涅槃二地。
如是已經說了菩薩地的抉擇，有餘依涅槃和無餘依涅槃二地的抉擇。
我現在應當說嗢拖南（udāna，總攝頌）說：
離系與壽行，轉依住差別 有常樂殊勝，異性自在等
問：在有餘依涅槃界中現在運轉時，一切煩惱應當說是離系（visamyoga，解脫）呢？還是應當說不離系呢？答：應當說是離系。問：對於一切苦，應當說是離系呢？還是應當說不離系呢？答：應當說是既離系又不離系。為什麼呢？如果未來生所有眾苦，應當說是離系。如果現在生心所有苦，也應當說是離系。如果現身中飢餓的痛苦、口渴的痛苦、四大不調的痛苦、時節變化的痛苦，以及其餘所有逼迫等的痛苦，應當說是不離系。這是由於現前行故，不是諸煩惱所繫縛的緣故。
問：如果一切阿羅漢（arhat，已證得無學果位的聖者）都得到心自在，什麼因緣的緣故，不捨棄壽命的行蘊而進入般涅槃（parinirvana，完全的涅槃）？即使被痛苦所逼迫而長久住世呢？答：功能有差別的緣故。為什麼呢？有一部分阿羅漢能夠捨棄壽命的行蘊，一部分不能。有一部分阿羅漢能夠增長壽命的行蘊，一部分不能。
【English Translation】 English version: Past unbeneficial events. Second, concealing faults. Due to concealment, remorse (kukkritya) burns and troubles. Third, the fault of greed and attachment, because of seeking various desires and enjoyments, seeking to escape resentment. Fourth, the fault of forgetfulness, because of adopting incorrect views, causing confusion regarding the mind of cutting off afflictions. Fifth, the fault of expectations, due to self-deprecation, being distant from the blessings of the vast Buddhas and Bodhisattvas, distant from the subtle vows of the Buddha lands. Due to subtle intentions, initiating the Buddha's teachings, arrogance arises regarding the flourishing differences of all Dharma's (teachings) and the superior world, and hoping to be like that. In the separate explanations of the immeasurable signs of victory in the Bodhisattva Pitaka (collection of teachings) teachings, one should know that there are immeasurable and countless victories of understanding.
In this place, the remaining texts of determination no longer appear.
The Compendium of Determinations contains the two grounds of Nirvana with remainder and Nirvana without remainder.
Thus, the determination of the Bodhisattva ground has been spoken, the determination of the two grounds of Nirvana with remainder and Nirvana without remainder.
I shall now speak the Udana (summary verse), saying:
Disconnection and life force, transformation, abiding, difference, Having permanence, bliss, superiority, otherness, freedom, etc.
Question: In the realm of Nirvana with remainder, when it is currently operating, should all afflictions be said to be disconnected (visamyoga)? Or should they be said to be not disconnected? Answer: They should be said to be disconnected. Question: Regarding all suffering, should it be said to be disconnected? Or should it be said to be not disconnected? Answer: It should be said to be both disconnected and not disconnected. Why? If all the sufferings of future lives, they should be said to be disconnected. If the sufferings of the mind in the present life, they should also be said to be disconnected. If in the present body, the suffering of hunger, the suffering of thirst, the suffering of imbalance of the four elements, the suffering of seasonal changes, and all other sufferings of oppression, they should be said to be not disconnected. This is due to present action, not because they are bound by afflictions.
Question: If all Arhats (those who have attained the state of no more learning) have obtained freedom of mind, for what reason do they not abandon the aggregates of life and enter Parinirvana (complete Nirvana)? Even though they are oppressed by suffering, why do they abide for a long time? Answer: Because the functions are different. Why? Some Arhats are able to abandon the aggregates of life, some are not. Some Arhats are able to increase the aggregates of life, some are not.
不能故。
問若阿羅漢如先所有六處生起。即如是住相續不滅。無有變異。更有何等異轉依性。而非六處相續而轉。若更無有異轉依者。何因緣故。前後二種依止相似而今後時煩惱不轉。聖道轉耶。答諸阿羅漢實有轉依。而此轉依與其六處。異不異性俱不可說。何以故。由此轉依真如清凈所顯。真如種性。真如種子。真如整合。而彼真如與其六處。異不異性俱不可說。不可說義。如前已辯。是故若問所得轉依與其六處為異不異。非如理問。若此轉依無有體者。應有如前所說過失。謂阿羅漢煩惱應行。道應不行。是故當知有轉依性。世尊依此轉依體性密意說言。
遍計自性中 由有執無執 二種習氣故 成雜染清凈 是即有漏界 是即無漏界 是即為轉依 清凈無有上
如屠牛師或彼弟子。以利牛刀殺害牛已。于內一切斫刺椎剖骨肉筋脈皆悉斷絕。復以其皮張而蔽之。當言此牛與皮非離非合。如是諸阿羅漢既得轉依。由慧利刀斷截一切結縛隨眠隨煩惱纏已。當言與六處皮非離非合。又已轉依諸觀行者。雖取眾相。當知與昔所取差別。此所取相猶如真如自內所證。不可以言說示於他我所觀相如是如是。
問諸阿羅漢住有餘依涅槃界中。住何等心。于無餘依般涅槃界。當般涅槃。答于
【現代漢語翻譯】 現代漢語譯本： 不能這樣認為。
問：如果阿羅漢還如先前一樣，六處（眼、耳、鼻、舌、身、意）生起，並且就這樣安住，相續不斷滅，沒有變異，那麼還有什麼不同的轉變依性呢？而不是六處相續流轉？如果再沒有其他的轉變依性，那麼是什麼因緣，使得前後兩種依止相似，而今後煩惱不再生起，聖道卻能生起呢？
答：諸阿羅漢確實有轉變依性。而這個轉變依性與他們的六處，是異還是不異，都無法說清楚。為什麼呢？因為這個轉變依性是真如清凈所顯現的，是真如的種性，真如的種子，真如的整合。而那個真如與六處，是異還是不異，都無法說清楚。不可說的意義，前面已經辯論過了。所以，如果問所得到的轉變依性與六處是異還是不異，這不是如理的提問。如果這個轉變依性沒有自體，就應該有如前面所說的過失，即阿羅漢的煩惱應該生起，道應該不能生起。所以，應當知道有轉變依性。世尊依據這個轉變依性的體性，密意地說：
『遍計所執性中，由於有執與無執兩種習氣，成就雜染與清凈。這就是有漏界，這就是無漏界，這就是轉變依，清凈無有之上。』
就像屠牛師或者他的弟子，用鋒利的牛刀宰殺牛之後，將牛的內部一切斫刺椎剖，骨肉筋脈全部斷絕，再用牛皮張開覆蓋在上面。這時，我們能說這牛與牛皮是分離還是不分離呢？同樣，諸阿羅漢既然得到了轉變依，用智慧利刀斷截一切結縛、隨眠、隨煩惱纏之後，我們能說他們與六處之皮是分離還是不分離呢？而且已經轉變依性的觀行者，即使取眾相，應當知道與過去所取的有差別。這個所取的相，猶如真如自內所證，不可以用言語向他人展示『我所觀的相是這樣這樣』。
問：諸阿羅漢住在有餘依涅槃界中，住的是什麼心？在無餘依般涅槃界，什麼時候般涅槃呢？ 答：于
【English Translation】 English version: It cannot be so.
Question: If an Arhat still has the six sense bases (eye, ear, nose, tongue, body, and mind) arising as before, and abides in this way, continuously without ceasing, and without change, then what different transformed basis (āśraya-parāvṛtti) is there? And it is not the six sense bases that continue to flow? If there is no other transformed basis, then what is the cause and condition that makes the two kinds of reliance, before and after, similar, but in the future, afflictions no longer arise, while the holy path can arise?
Answer: Arhats truly have a transformed basis. And whether this transformed basis is different from or not different from their six sense bases cannot be clearly stated. Why? Because this transformed basis is manifested by the purity of Suchness (tathatā), it is the nature of Suchness, the seed of Suchness, the accumulation of Suchness. And whether that Suchness is different from or not different from the six sense bases cannot be clearly stated. The meaning of 'cannot be clearly stated' has been discussed before. Therefore, if you ask whether the transformed basis obtained is different from or not different from the six sense bases, this is not a reasonable question. If this transformed basis has no self-nature, then there should be the faults mentioned earlier, namely, the afflictions of the Arhat should arise, and the path should not be able to arise. Therefore, it should be known that there is a transformed basis. The World-Honored One, relying on the nature of this transformed basis, said with a hidden meaning:
'Within the imagined nature (parikalpita-svabhāva), due to the two habits of having attachment and not having attachment, defilement and purity are accomplished. This is the realm of conditioned existence (sāsrava-dhātu), this is the realm of unconditioned existence (anāsrava-dhātu), this is the transformed basis, pure and unsurpassed.'
Just like a butcher or his apprentice, after slaughtering a cow with a sharp knife, cuts, stabs, hammers, and dissects everything inside, severing all bones, flesh, tendons, and veins, and then stretches the cowhide to cover it. Can we say that this cow and the cowhide are separate or not separate? Similarly, since the Arhats have obtained the transformed basis, and have used the sharp knife of wisdom to cut off all bonds, latent tendencies (anuśaya), and entanglements of secondary afflictions (upakleśa), can we say that they and the skin of the six sense bases are separate or not separate? Moreover, those practitioners who have already transformed their basis, even if they grasp at appearances, should know that there is a difference from what they grasped at in the past. This grasped appearance is like the Suchness realized within oneself, and cannot be shown to others with words, saying, 'The appearance I observe is like this and like that.'
Question: What kind of mind do the Arhats dwell in while residing in the realm of Nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa)? When will they attain Parinirvāṇa in the realm of Nirvāṇa without remainder (nirupadhiśeṣa-nirvāṇa)? Answer: In
一切相不復思惟。唯正思惟真無相界。漸入滅定滅轉識等。次異熟識舍所依止。由異熟識無有取故。諸轉識等不復得生。唯余清凈無為離垢真法界在。於此界中般涅槃已。不復墮于天龍藥叉。若干達縛。若緊㮈洛。若阿素洛。若人等數。以要言之。所有有情假想施設。遍於十方一切界。一切趣。一切生。一切生類。一切得身。一切勝生。一切地中。非此更復墮在彼數。何以故。由此真界離諸戲論。唯成辦者內自證故。
問于有餘依涅槃界中。若無餘依涅槃界中。已般涅槃諸阿羅漢。有何差別。答住有餘依。墮在眾數。住無餘依。不墮眾數。住有餘依。猶有眾苦。住無餘依。永離眾苦。住有餘依。所得轉依猶與六處而共相應。住無餘依永不相應。
問若無餘依涅槃界中。已般涅槃所有轉依永與六處不相應者。彼既無有六處所依。云何而住。答非阿羅漢所得轉依六處為因。然彼唯用緣真如境修道為因。是故六處若有若無。尚無轉依成變異性。何況殞沒。又復此界非所遍知。非所應斷。故不可滅。
問于無餘依涅槃界中。般涅槃已所得轉依。當言是有。當言非有。答當言是有。問當言何相。答無戲論相。又善清凈法界為相。問何因緣故當言是有。答于有餘依及無餘依涅槃界中。此轉依性皆無動法。無動法
【現代漢語翻譯】 現代漢語譯本：不再思惟一切相，唯獨正確地思惟真實的無相之境界。逐漸進入滅盡定，滅除轉識等等。其次，異熟識捨棄所依止之處。由於異熟識不再執取，各種轉識等等也不再產生。只剩下清凈、無為、遠離垢染的真法界存在。在此境界中般涅槃之後，不再墮入天、龍、藥叉（夜叉，一種鬼神）、乾闥婆（一種天神，負責奏樂）、緊那羅（一種天神，外形似人但頭上有角）、阿修羅（一種好戰的神）、人等之中。總而言之，所有有情假想施設，遍佈於十方一切世界、一切趣向、一切生命、一切生類、一切得身、一切殊勝之生、一切地中，都不再墮入這些類別之中。為什麼呢？因為這個真實的境界遠離各種戲論，唯有成就者內心自己證悟。
問：在有餘依涅槃界中，和無餘依涅槃界中，已經般涅槃的各位阿羅漢，有什麼差別？答：住在有餘依涅槃界中，還屬於眾生之列；住在無餘依涅槃界中，就不屬於眾生之列。住在有餘依涅槃界中，還有各種痛苦；住在無餘依涅槃界中，永遠脫離各種痛苦。住在有餘依涅槃界中，所得到的轉依還與六處（眼、耳、鼻、舌、身、意）共同相應；住在無餘依涅槃界中，永遠不再相應。
問：如果在無餘依涅槃界中，已經般涅槃的所有轉依，永遠與六處不相應，那麼他們既然沒有六處作為依靠，如何安住呢？答：阿羅漢所得到的轉依，不是以六處為原因，而是僅僅以緣于真如之境修道作為原因。因此，六處無論存在與否，尚且不能使轉依發生變異，更何況是殞沒呢？而且，這個境界不是所能遍知的，也不是所應斷除的，所以不可滅。
問：在無餘依涅槃界中般涅槃后所得到的轉依，應當說是存在，還是說不存在？答：應當說是存在。問：應當說是何種相狀？答：是無戲論之相，又是善妙清凈的法界之相。問：因為什麼緣故應當說是存在？答：在有餘依和無餘依涅槃界中，這種轉依的性質都是不動的，是無動之法。
【English Translation】 English version: All characteristics are no longer contemplated. Only the true realm of no-characteristic is rightly contemplated. Gradually entering cessation samadhi, extinguishing the transformation consciousness and so on. Next, the Alaya consciousness abandons its support. Because the Alaya consciousness has no grasping, the various transformation consciousnesses and so on no longer arise. Only the pure, unconditioned, undefiled true Dharma realm remains. Having attained Parinirvana in this realm, one no longer falls into the ranks of Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Kinnaras (mythical beings, part human and part horse), Asuras (demigods), humans, and so on. In short, all sentient beings that are conceptually established, pervading all realms in the ten directions, all destinies, all lives, all types of beings, all who have obtained bodies, all superior births, and all planes, no longer fall into those categories. Why? Because this true realm is free from all fabrications, and is only self-realized by the one who has attained it.
Question: What is the difference between the Arhats who have attained Parinirvana in the Nirvana realm with remainder and the Nirvana realm without remainder? Answer: Those who dwell in the Nirvana realm with remainder still belong to the multitude of beings; those who dwell in the Nirvana realm without remainder do not belong to the multitude of beings. Those who dwell in the Nirvana realm with remainder still have various sufferings; those who dwell in the Nirvana realm without remainder are forever free from various sufferings. Those who dwell in the Nirvana realm with remainder, the transformation they have attained still corresponds with the six sense bases (eye, ear, nose, tongue, body, and mind); those who dwell in the Nirvana realm without remainder never correspond with them.
Question: If, in the Nirvana realm without remainder, all the transformations that have attained Parinirvana never correspond with the six sense bases, then since they have no six sense bases to rely on, how do they abide? Answer: The transformation attained by the Arhats is not caused by the six sense bases, but is only caused by cultivating the path based on the realm of Suchness (true reality). Therefore, whether the six sense bases exist or not, they cannot cause the transformation to change, let alone perish. Moreover, this realm is not something that can be completely known, nor is it something that should be eliminated, so it cannot be destroyed.
Question: Should the transformation attained after Parinirvana in the Nirvana realm without remainder be said to exist or not to exist? Answer: It should be said to exist. Question: What is its characteristic? Answer: It is the characteristic of non-fabrication, and it is also the characteristic of the good and pure Dharma realm. Question: For what reason should it be said to exist? Answer: In both the Nirvana realm with remainder and the Nirvana realm without remainder, the nature of this transformation is immovable; it is an immovable Dharma.
故。先有後無不應道理。又此法性非眾緣生。無生無滅。然譬如水澄清之性。譬如真金調柔之性。譬如虛空離雲霧性。是故轉依當言是有。
問當言是常。當言無常。答當言是常。問何因緣故當言是常。答清凈真如之所顯故。非緣生故。無生滅故。
問當言是樂。當言非樂。答由勝義樂當言是樂。非由受樂。說名為樂。何以故。一切煩惱及所生苦皆超越故。
問于無餘依涅槃界中。般涅槃者。為有少分差別意趣殊異不耶。答一切無有。所以者何。非此界中可得安立下中上品。不可施設高下勝劣。此是如來此聲聞等。問何因緣故無有差別。所以者何。諸聲聞等有餘殘障。于無餘依涅槃界中而般涅槃。佛一切障永無所有。答住有餘依涅槃界中。可得安立有障無障。住無餘依涅槃界中。畢竟無障可立差別。何以故。於此界中一切眾相。及諸粗重皆永息故。皆永滅故。所以者何。諸阿羅漢住有餘依涅槃界時。一切眾相非悉永滅。異熟粗重亦非永滅。由彼說有煩惱習氣。即觀待彼相及粗重安立有障。住無餘依涅槃界時。彼永無有。是故當知於此界中。無有有障無障差別。問若此界中永無有障。如諸如來離一切障。阿羅漢等亦復如是。何因緣故。阿羅漢等不同如來作諸佛事。答彼闕所修本弘願故。又彼種類種性
【現代漢語翻譯】 現代漢語譯本：因此，先有後無是不合道理的。而且，這個法性不是由眾緣所生，沒有生滅。然而，就像水的澄清之性，就像真金的調柔之性，就像虛空遠離雲霧的本性一樣。所以，對於轉依（Paravrtti，轉化所依）應當說是存在的。
問：應當說是常，還是應當說是無常？答：應當說是常。問：因為什麼緣故應當說是常？答：因為清凈真如（Paramārtha-satya，勝義諦）所顯現的緣故，不是因緣所生的緣故，沒有生滅的緣故。
問：應當說是樂，還是應當說不是樂？答：由於勝義樂（Paramārtha-sukha，勝義樂）的緣故，應當說是樂，不是因為感受快樂才說名為樂。為什麼呢？因為一切煩惱以及煩惱所生的痛苦都超越了的緣故。
問：在無餘依涅槃界（Anupadhisesa-nirvana，無餘涅槃）中，般涅槃（Parinirvana，入滅）的人，是否有少分差別、意趣不同呢？答：完全沒有。為什麼呢？因為在這個界中，不能安立下、中、上品，不能施設高下、勝劣，不能說『這是如來（Tathagata，如來），這是聲聞（Sravaka，聲聞）』等等。問：因為什麼緣故沒有差別呢？為什麼呢？因為諸聲聞等還有殘餘的障礙，在無餘依涅槃界中而般涅槃，佛（Buddha，佛）的一切障礙永遠都沒有了。答：住在有餘依涅槃界（Sopadhisesa-nirvana，有餘涅槃）中，可以安立有障礙和無障礙；住在無餘依涅槃界中，畢竟沒有障礙可以立為差別。為什麼呢？因為在這個界中，一切眾相以及各種粗重都永遠止息了，都永遠滅除了。為什麼呢？諸阿羅漢（Arhat，阿羅漢）住在有餘依涅槃界時，一切眾相併非完全永滅，異熟的粗重也並非完全永滅，因為他們還被認為有煩惱習氣，就是觀待這些相和粗重而安立有障礙。住在無餘依涅槃界時，這些永遠都沒有了。所以應當知道，在這個界中，沒有有障礙和無障礙的差別。問：如果在這個界中永遠沒有障礙，像諸如來遠離一切障礙一樣，阿羅漢等也同樣如此，因為什麼緣故，阿羅漢等不能像如來一樣做諸佛事呢？答：因為他們缺少所修的本願，而且他們的種類和種性不同。
【English Translation】 English version: Therefore, it is unreasonable for something to exist after not existing. Moreover, this Dharma-nature (Dharmata) is not produced by various conditions; it has no birth and no cessation. However, just like the clear nature of water, the pliable nature of true gold, and the nature of empty space free from clouds and mist, therefore, regarding the Transformation of the Basis (Paravrtti), it should be said to exist.
Question: Should it be said to be permanent, or should it be said to be impermanent? Answer: It should be said to be permanent. Question: For what reason should it be said to be permanent? Answer: Because it is manifested by the pure Suchness (Paramārtha-satya), because it is not produced by conditions, and because it has no birth and no cessation.
Question: Should it be said to be bliss, or should it be said to be not bliss? Answer: Due to the ultimate bliss (Paramārtha-sukha), it should be said to be bliss, not because of experiencing pleasure is it called bliss. Why? Because all afflictions and the suffering arising from them are transcended.
Question: In the realm of Nirvana without remainder (Anupadhisesa-nirvana), do those who attain Parinirvana (Parinirvana) have any slight differences or different intentions? Answer: Absolutely none. Why? Because in this realm, one cannot establish lower, middle, or upper grades; one cannot posit high and low, superior and inferior; one cannot say, 'This is a Tathagata (Tathagata), this is a Sravaka (Sravaka),' and so on. Question: For what reason are there no differences? Why? Because the Sravakas still have residual obstacles when they attain Parinirvana in the realm of Nirvana without remainder, while the Buddha (Buddha) has completely eliminated all obstacles. Answer: In the realm of Nirvana with remainder (Sopadhisesa-nirvana), one can establish the presence or absence of obstacles; in the realm of Nirvana without remainder, there are ultimately no obstacles that can be established as differences. Why? Because in this realm, all characteristics and all coarseness are completely ceased and completely extinguished. Why? When the Arhats (Arhat) dwell in the realm of Nirvana with remainder, not all characteristics are completely extinguished, and the coarseness of the results of karma is not completely extinguished either, because they are said to have residual traces of afflictions. It is in relation to these characteristics and coarseness that the presence of obstacles is established. When dwelling in the realm of Nirvana without remainder, these are completely absent. Therefore, it should be known that in this realm, there is no difference between having obstacles and not having obstacles. Question: If there are no obstacles in this realm, just as the Tathagatas are free from all obstacles, and the Arhats are the same, then for what reason can't the Arhats perform the deeds of the Buddhas like the Tathagatas? Answer: Because they lack the original vows they cultivated, and their types and natures are different.
爾故。阿羅漢等決定無有還起意樂。而般涅槃。是故不能作諸佛事。
問于無餘依涅槃界中。般涅槃者所有無漏界。此與諸色。當言有異。當言無異。答當言非異亦非不異。如與諸色。與諸受等。當知亦爾。與一切行。與一切界。與一切趣。亦復如是。
問于無餘依涅槃界中。般涅槃者。於色等法當言獲得自在。當言不得自在。答當言獲得自在。問此所得自在。當言能現在前。當言不能現在前。答一分能現在前。一分不能現在前。謂諸如來於無餘依涅槃界中。般涅槃已能現在前。所餘不能令現在前。問若此界中離諸戲論。由此因緣不墮眾數。云何復能起現在前。答由先發起正弘願故。又由修習與彼相似道勢力故。譬如正入滅盡定者。雖無是念我于滅定當可還出。或出已住。然由先時加行力故。還從定出。依有心行而起遊行當知此中道理亦爾。
問迴向菩提聲聞。為住無餘依涅槃界中。能發趣阿耨多羅三藐三菩提耶。為住有餘依涅槃界耶。答唯住有餘依涅槃界中可有此事。所以者何。以無餘依涅槃界中。遠離一切發起事業。一切功用皆悉止息。
問若唯住有餘依涅槃界中。能發趣阿耨多羅三藐三菩提者。云何但由一生便能證得阿耨多羅三藐三菩提耶。所以者何。阿羅漢等尚當無有所餘一生。何
【現代漢語翻譯】 現代漢語譯本：因此，阿羅漢（Arhat，已證得涅槃的聖者）等已決定不再生起意樂，而入般涅槃（Parinirvana，完全的涅槃），所以不能做諸佛的事。
問：于無餘依涅槃界（Anupadhisesa-nirvana，無餘涅槃）中，入般涅槃者的所有無漏界（Anasrava-dhatu，無漏的界），這與諸色（Rupa，色法）之間，應當說是相異，還是應當說是無異？答：應當說非異亦非不異。如與諸色，與諸受（Vedana，感受）等，應當知道也是如此。與一切行（Samskara，一切行），與一切界（Dhatu，一切界），與一切趣（Gati，一切趣），也都是這樣。
問：于無餘依涅槃界中，入般涅槃者，對於色等法，應當說獲得自在（Vasita，自在），還是應當說不得自在？答：應當說獲得自在。問：這所獲得的自在，應當說能現在前，還是應當說不能現在前？答：一部分能現在前，一部分不能現在前。所謂諸如來（Tathagata，如來）于無餘依涅槃界中，入般涅槃后，能現在前，其餘的不能令現在前。問：若此界中遠離諸戲論（Prapanca，戲論），由此因緣不墮眾數，為何又能起現在前？答：由先發起正弘願故，又由修習與彼相似道勢力故。譬如正入滅盡定（Nirodha-samapatti，滅盡定）者，雖無是念『我于滅定當可還出，或出已住』，然由先時加行力故，還從定出，依有心行而起**，應當知道此中道理也是如此。
問：迴向菩提（Bodhi，覺悟）的聲聞（Sravaka，聲聞），是住在無餘依涅槃界中，能發趣阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？還是住在有餘依涅槃界（Sopadhisesa-nirvana，有餘涅槃）？答：唯有住在有餘依涅槃界中才可能有此事。為什麼呢？因為無餘依涅槃界中，遠離一切發起事業，一切功用都止息了。
問：若唯有住在有餘依涅槃界中，才能發趣阿耨多羅三藐三菩提，那麼，為何僅由一生便能證得阿耨多羅三藐三菩提呢？為什麼呢？阿羅漢等尚且沒有剩餘的一生，何況...
【English Translation】 English version: Therefore, Arhats (Arhat, the saints who have attained Nirvana) and others have decided not to generate the intention to arise again and enter Parinirvana (Parinirvana, complete Nirvana), so they cannot do the work of all Buddhas.
Question: In the Anupadhisesa-nirvana (Anupadhisesa-nirvana, Nirvana without remainder), regarding the Anasrava-dhatu (Anasrava-dhatu, undefiled realm) of those who enter Parinirvana, should it be said that it is different from Rupa (Rupa, form), or should it be said that it is not different? Answer: It should be said that it is neither different nor not different. Just as with Rupa, with Vedana (Vedana, feeling), etc., it should be known that it is also the same. It is also the same with all Samskara (Samskara, all formations), with all Dhatu (Dhatu, all realms), and with all Gati (Gati, all destinies).
Question: In the Anupadhisesa-nirvana, regarding those who enter Parinirvana, should it be said that they have obtained Vasita (Vasita, mastery) over Rupa and other dharmas, or should it be said that they have not obtained mastery? Answer: It should be said that they have obtained mastery. Question: Should it be said that this mastery obtained can manifest, or should it be said that it cannot manifest? Answer: A portion can manifest, and a portion cannot manifest. That is to say, the Tathagatas (Tathagata, Thus Come Ones) who have entered Parinirvana in the Anupadhisesa-nirvana can manifest, while the rest cannot cause it to manifest. Question: If this realm is free from all Prapanca (Prapanca, conceptual proliferation), and for this reason does not fall into the multitude, how can it arise and manifest? Answer: Because of the correct great vows made earlier, and also because of the power of cultivating paths similar to them. For example, those who are rightly entering Nirodha-samapatti (Nirodha-samapatti, cessation attainment), although they do not have the thought 'I can still emerge from cessation attainment, or abide after emerging,' yet due to the force of prior effort, they still emerge from the attainment, relying on mental activity to arise **. The principle here should be understood to be the same.
Question: Do Sravakas (Sravaka, Hearers) who dedicate themselves to Bodhi (Bodhi, enlightenment) dwell in the Anupadhisesa-nirvana and are able to aspire to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), or do they dwell in the Sopadhisesa-nirvana (Sopadhisesa-nirvana, Nirvana with remainder)? Answer: Only those who dwell in the Sopadhisesa-nirvana can have this happen. Why? Because in the Anupadhisesa-nirvana, all initiating activities are absent, and all functions have ceased.
Question: If only those who dwell in the Sopadhisesa-nirvana can aspire to Anuttara-samyak-sambodhi, then how can they attain Anuttara-samyak-sambodhi in just one lifetime? Why? Arhats and others do not even have a remaining lifetime, let alone...
況當有多生相續。答由彼要當增諸壽行。方能成辦。世尊多分依此迴向菩提聲聞。密意說言。物類善男子若有善修四神足已。能住一劫或餘一劫餘一劫者。此中意說過於一劫。彼雖如是增益壽行。能發趣阿耨多羅三藐三菩提。而所修行極成遲鈍。樂涅槃故。不如初心始業菩薩。彼既如是增壽行已。留有根身。別作化身。同法者前方便示現。于無餘依般涅槃界。而般涅槃。由此因緣皆作是念。某名尊者于無餘依般涅槃界。已般涅槃。彼以所留有根實身。即於此界贍部洲中。隨其所樂遠離而住。一切諸天尚不能睹。何況其餘眾生能見。彼于涅槃多樂住故。于遍遊行彼彼世界。親近供養佛菩薩中。及於修習菩提資糧諸聖道中。若放逸時諸佛菩薩數數覺悟。被覺悟已。于所修行能不放逸。
問若阿羅漢迴向菩提。便能證得阿耨多羅三藐三菩提者。何因緣故。一切阿羅漢不皆迴向無上菩提。答由彼種性有差別故。所以者何。諸阿羅漢現見種性有多差別。謂或見有諸阿羅漢俱分解脫。或復見有唯慧解脫于無餘依般涅槃界。而般涅槃。是故當知由彼種性有差別故。非一切阿羅漢皆能迴向無上菩提。
複次迴向菩提聲聞。或於學位即能棄捨求聲聞愿。或無學位方能棄捨。由彼根性有差別故。所待眾緣有差別故。
如
【現代漢語翻譯】 現代漢語譯本：況且應當有多生相續的情況。回答：因為他們必須增加壽命的行為，才能完成。世尊大多依據這種迴向菩提的聲聞（Śrāvaka，聽聞佛陀教誨而證悟者），秘密地說道：『善男子，如果有人善於修習四神足（catvāri ṛddhipādāḥ，四種成就神通的禪定），能夠住世一劫（kalpa，極長的時間單位）或者超過一劫。』這裡的意思是說超過一劫。他們雖然這樣增加壽命的行為，能夠發起趣向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），但是所修行的極其遲緩，因為他們樂於涅槃（nirvāṇa，解脫）。不如初心開始修行的菩薩（bodhisattva，立志成佛的修行者）。他們既然這樣增加了壽命的行為，留下有根的身軀，另外化作化身，在同修佛法的人面前方便示現，于無餘依般涅槃界（nirupadhiśeṣa-nirvāṇa-dhātu，沒有煩惱殘餘的涅槃境界）而般涅槃（parinirvāṇa，完全的涅槃）。因為這個因緣，大家都認為：『某某尊者于無餘依般涅槃界，已經般涅槃。』他們用所留下的有根的真實身體，就在這個贍部洲（Jambudvīpa，我們所居住的世界）中，隨他們所喜歡的遠離而住。一切諸天（deva，天神）尚且不能看見，何況其餘的眾生能夠看見。他們因為喜歡住在涅槃中，在遍及各個世界，親近供養佛菩薩（Buddha-bodhisattva，已經成佛和正在修行成佛的聖者）中，以及在修習菩提資糧的各種聖道中，如果放逸的時候，諸佛菩薩會多次覺悟他們。被覺悟以後，對於所修行的能夠不放逸。 問：如果阿羅漢（arhat，斷盡煩惱的聖者）迴向菩提，就能證得阿耨多羅三藐三菩提，為什麼一切阿羅漢不都回向無上菩提？答：因為他們的種性有差別。為什麼這麼說呢？諸阿羅漢現見種性有很多差別。或者見到有阿羅漢俱分解脫，或者又見到有唯慧解脫于無餘依般涅槃界，而般涅槃。所以應當知道因為他們的種性有差別，不是一切阿羅漢都能迴向無上菩提。 再次，迴向菩提的聲聞，或者在有學位的階段就能捨棄求聲聞的願望，或者在無學位的階段才能捨棄。因為他們的根性有差別，所等待的各種因緣有差別。
【English Translation】 English version: Moreover, there should be multiple lives continuing. Answer: Because they must increase the actions that prolong life in order to accomplish it. The World-Honored One mostly relies on these Śrāvakas (hearers of the Buddha's teachings who attain enlightenment) who dedicate themselves to Bodhi (enlightenment), secretly saying: 'Good men, if someone is skilled in cultivating the four ṛddhipādās (four foundations of supernatural power), they can abide for one kalpa (an extremely long period of time) or more than one kalpa.' Here, it means more than one kalpa. Although they increase the actions that prolong life in this way, they can initiate the pursuit of anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment), but their practice is extremely slow because they delight in nirvāṇa (liberation). They are not as good as Bodhisattvas (beings who aspire to Buddhahood) who are beginners in their initial practice. Since they have increased the actions that prolong life in this way, they leave behind their rooted body and separately create a manifested body, conveniently showing it to those who practice the same Dharma, and enter parinirvāṇa (complete nirvana) in the nirupadhiśeṣa-nirvāṇa-dhātu (the realm of nirvana without remainder). Because of this cause, everyone thinks: 'So-and-so Venerable One has already entered parinirvāṇa in the nirupadhiśeṣa-nirvāṇa-dhātu.' They use the real body with roots that they left behind, and in this Jambudvīpa (the continent we inhabit), they abide in seclusion according to their liking. Even all the devas (gods) cannot see them, let alone other sentient beings. Because they delight in abiding in nirvāṇa, they frequently awaken to the Buddhas and Bodhisattvas (enlightened beings and those aspiring to enlightenment) who are close to them and make offerings to them in various worlds, and in the various holy paths of cultivating the resources for Bodhi. After being awakened, they can be diligent in their practice. Question: If Arhats (liberated beings who have extinguished all afflictions) who dedicate themselves to Bodhi can attain anuttarā-samyak-saṃbodhi, why do not all Arhats dedicate themselves to unsurpassed Bodhi? Answer: Because their natures are different. Why is that? The Arhats see many differences in their natures. Some see Arhats who are liberated together, and others see those who are liberated only by wisdom and enter parinirvāṇa in the nirupadhiśeṣa-nirvāṇa-dhātu. Therefore, it should be known that because their natures are different, not all Arhats can dedicate themselves to unsurpassed Bodhi. Again, Śrāvakas who dedicate themselves to Bodhi may abandon the desire to seek Śrāvakaship while still in the stage of learning, or they may abandon it only when they are in the stage of no more learning. This is because their faculties are different, and the various conditions they await are different.
迴向菩提聲聞由遇緣故。乘無上乘而般涅槃如是。菩薩設為如來及諸菩薩之所棄捨。因棄捨故。若遭尤重求下劣乘般涅槃緣。應乘下乘而般涅槃。然無處。無容諸佛菩薩如是放逸。棄捨于彼。定無是處。
複次迴向菩提聲聞。若隨證得阿耨多羅三藐三菩提。爾時即同如來。于無餘依般涅槃界。而般涅槃。
問迴向菩提聲聞。從本已來當言聲聞種性。當言菩薩種性。答當言不定種性。譬如安立有不定聚諸有情類于般涅槃法性聚中。當知此是不定種性。
複次彼即於此住處轉時。如無死畏。如是亦無老病等畏。如來亦爾。彼及所餘于無餘依涅槃界中。般涅槃者。於十方界當知究竟不可思議。數數現作一切有情諸利益事。如首楞伽摩三摩地中說幻師喻。若商主喻。若船師喻。當知此中道理亦爾。是名最極如來秘密。於此及餘種種差別如來秘密。勝解行地修行菩薩下忍轉時。隨其勝解差別而轉。從此轉勝進入增上意樂凈地。如是乃至於九地中。展轉增進。勝解清凈。第十地中於此勝解最善清凈。于彼如來諸秘密中。是諸菩薩應正隨轉。當知如來如是秘密。不可思議不可度量。超過一切度量境界。問於法抉擇總義云何答。
由品類差別 而建立諸法 即于彼釋難 分別一行等
如是應知此中
【現代漢語翻譯】 現代漢語譯本：如果迴向菩提的聲聞由於某種因緣，本應乘坐無上乘而入般涅槃，就像菩薩那樣被如來和諸菩薩所捨棄，因為被捨棄的緣故，如果遭遇特別嚴重的、尋求下劣乘而入般涅槃的因緣，就應該乘坐下乘而入般涅槃。然而，沒有這樣的地方，沒有這樣的可能，諸佛菩薩會如此放任，捨棄他們。絕對沒有這樣的情況。
再次，迴向菩提的聲聞，如果隨順證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），那時就等同於如來，在無餘依般涅槃界（nirupadhisesa-nirvana-dhatu，沒有剩餘的涅槃境界）中入般涅槃。
問：迴向菩提的聲聞，從一開始就應該說是聲聞種性，還是菩薩種性？答：應該說是不定種性。譬如安立有不定聚集的諸有情類于般涅槃法性聚中，應當知道這是不定種性。
再次，他們就在這個住處轉變時，如同沒有死亡的恐懼，也同樣沒有衰老、疾病等的恐懼。如來也是如此。他們以及其餘在無餘依涅槃界中入般涅槃的人，在十方世界應當知道是究竟不可思議的，數數顯現作為一切有情諸利益之事，如同《首楞嚴摩三摩地經》（Surangama Samadhi Sutra）中所說的幻師的比喻，或者商主的比喻，或者船師的比喻，應當知道其中的道理也是如此。這叫做最極如來的秘密。對於此以及其餘種種差別的如來秘密，勝解行地（Adhimukti-carya-bhumi，勝解行地）修行的菩薩在下忍轉變時，隨著他的勝解差別而轉變。從此轉變更加殊勝，進入增上意樂凈地（Adhyasaya-visuddhi-bhumi，增上意樂清凈地）。像這樣乃至在九地中，輾轉增進，勝解清凈。在第十地中，對於此勝解最善清凈。對於如來諸秘密中，這些菩薩應該正確地隨順轉變。應當知道如來的秘密是不可思議、不可度量的，超過一切度量的境界。問：對於法抉擇的總義是什麼？答：
由品類差別，而建立諸法；即于彼釋難，分別一行等。
像這樣應當知道其中的道理。
【English Translation】 English version: If a Sravaka (hearer) who has dedicated himself to Bodhi, due to some circumstance, should enter Parinirvana (complete nirvana) by the unsurpassed vehicle, like a Bodhisattva who is abandoned by the Tathagata (Buddha) and all Bodhisattvas, because of being abandoned, if he encounters a particularly severe circumstance of seeking an inferior vehicle to enter Parinirvana, he should enter Parinirvana by the inferior vehicle. However, there is no such place, no such possibility, that the Buddhas and Bodhisattvas would be so negligent as to abandon them. There is absolutely no such situation.
Again, a Sravaka who has dedicated himself to Bodhi, if he attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), at that time he is equal to the Tathagata, and enters Parinirvana in the nirupadhisesa-nirvana-dhatu (realm of nirvana without remainder).
Question: Should a Sravaka who has dedicated himself to Bodhi be said to be of the Sravaka lineage from the beginning, or of the Bodhisattva lineage? Answer: He should be said to be of an indeterminate lineage. For example, just as there are indeterminate groups of sentient beings established in the gathering of the Dharma-nature of Parinirvana, it should be known that this is an indeterminate lineage.
Furthermore, when they transform in this dwelling place, just as there is no fear of death, so too there is no fear of old age, sickness, etc. The Tathagata is also like this. They and others who enter Parinirvana in the nirupadhisesa-nirvana-dhatu, in the ten directions, it should be known, are ultimately inconceivable, repeatedly manifesting as all beneficial deeds for all sentient beings, just like the metaphor of the illusionist in the Surangama Samadhi Sutra, or the metaphor of the merchant, or the metaphor of the boatman, it should be known that the principle here is also like this. This is called the most profound secret of the Tathagata. Regarding this and other various differentiated secrets of the Tathagata, when a Bodhisattva practicing in the Adhimukti-carya-bhumi (stage of liberated conduct) transforms in the lower forbearance, he transforms according to the differentiation of his liberated understanding. From this transformation, he becomes even more excellent, entering the Adhyasaya-visuddhi-bhumi (stage of pure intention). In this way, even up to the ninth stage, he gradually progresses, purifying his liberated understanding. In the tenth stage, his liberated understanding is most perfectly purified. Regarding the secrets of the Tathagata, these Bodhisattvas should correctly follow and transform. It should be known that the secrets of the Tathagata are inconceivable, immeasurable, and transcend all measurable realms. Question: What is the general meaning of the determination of the Dharma? Answer:
Due to the differentiation of categories, all Dharmas are established; immediately upon that, difficulties are explained, distinguishing one line, etc.
In this way, it should be known that the principle here is also like this.
總義。於此地中余抉擇文更不復現。當知于彼一一地中。皆有無量抉擇差別。我今且略開示少分。由此方隅由此所學由此教導。諸有智者余類應思。
瑜伽師地論卷第八十 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十一
彌勒菩薩說
三藏法師玄奘奉 詔譯攝釋分之上
如是已說攝抉擇。
云何攝釋。總嗢拖南曰。
體釋文義法 起義難次師 說眾聽贊佛 略廣學勝利
云何為體。謂契經體。略有二種。一文。二義。文是所依。義是能依。如是二種總名一切所知境界。
云何為釋。謂略有五。一者法。二者等起。三者義。四者釋難。五者次第。
云何為文。謂有六種。一者名身。二者句身。三者字身。四者語。五者行相。六者機請。
名身者。謂共知增語。此復略說有十二種。一者假立名。二者實事名。三者同類相應名。四者異類相應名。五者隨德名。六者假說名。七者同所了名。八者非同所了名。九者顯名。十者不顯名。十一者略名。十二者廣名。假立名者。謂于內假立我及有情命者等名。于外假立瓶衣等名。實事名者。謂于眼等色等諸根義中。立眼等名。同類相應名者。謂有情色受大種等名。異類相
【現代漢語翻譯】 現代漢語譯本 總義：在此地（指《瑜伽師地論》的某個部分）中，關於抉擇（確定、辨別）的文字不再重複出現。應當知道，在每一地（指不同的修行階段或主題）中，都有無量抉擇的差別。我現在只是簡略地開示少部分。通過這些方法、這些所學、這些教導，有智慧的人應該思考其他的類似情況。
《瑜伽師地論》卷第八十 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第八十一
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝釋分之上
如是已說攝抉擇。
云何攝釋。總嗢拖南曰：
體釋文義法 起義難次師 說眾聽贊佛 略廣學勝利
云何為體。謂契經體。略有二種。一文。二義。文是所依。義是能依。如是二種總名一切所知境界。
云何為釋。謂略有五。一者法。二者等起。三者義。四者釋難。五者次第。
云何為文。謂有六種。一者名身。二者句身。三者字身。四者語。五者行相。六者機請。
名身者。謂共知增語。此復略說有十二種。一者假立名。二者實事名。三者同類相應名。四者異類相應名。五者隨德名。六者假說名。七者同所了名。八者非同所了名。九者顯名。十者不顯名。十一者略名。十二者廣名。假立名者。謂于內假立我及有情（指眾生，有情識的生命）命者等名。于外假立瓶衣等名。實事名者。謂于眼等色等諸根義中。立眼等名。同類相應名者。謂有**受大種等名。異類相
【English Translation】 English version General Meaning: In this section (referring to a part of the 'Yogacarabhumi-sastra'), the texts concerning determination (deciding, distinguishing) will not reappear. It should be known that in each 'bhumi' (stage of practice or topic), there are countless differences in determination. I am now briefly revealing only a small portion. Through these methods, these learnings, these teachings, wise individuals should contemplate other similar situations.
'Yogacarabhumi-sastra', Scroll Eighty Taisho Tripitaka Volume 30, No. 1579, 'Yogacarabhumi-sastra'
'Yogacarabhumi-sastra', Scroll Eighty-One
Said by Bodhisattva Maitreya (the future Buddha)
Translated by Tripitaka Master Xuanzang under Imperial Decree, Section on 'Compendium of Explanation', Part One
Thus, the 'Compendium of Determination' has been spoken.
What is the 'Compendium of Explanation'? The summary 'udana' (verse of summary) says:
Substance, Explanation, Text, Meaning, Dharma, Arising, Meaning, Difficulty, Sequence, Teacher, Speaking, Assembly, Listening, Praise, Buddha, Brief, Extensive, Learning, Victory.
What is 'substance'? It refers to the substance of the 'sutras' (scriptures). Briefly, there are two types: one is the text, and the other is the meaning. The text is what is relied upon, and the meaning is what relies on it. These two together are called the realm of all knowable objects.
What is 'explanation'? Briefly, there are five aspects: first, the Dharma; second, the arising; third, the meaning; fourth, the explanation of difficulties; and fifth, the sequence.
What is 'text'? There are six types: first, 'nama-kaya' (collection of names); second, 'pada-kaya' (collection of phrases); third, 'vyanjana-kaya' (collection of letters); fourth, speech; fifth, characteristics; and sixth, request for teaching.
'Nama-kaya' refers to commonly known expressions. This can be further divided into twelve types: first, conventionally established names; second, names of actual entities; third, names corresponding to similar categories; fourth, names corresponding to dissimilar categories; fifth, names based on qualities; sixth, metaphorical names; seventh, names with the same object of understanding; eighth, names with different objects of understanding; ninth, explicit names; tenth, implicit names; eleventh, abbreviated names; and twelfth, expanded names. 'Conventionally established names' refer to names such as 'I' and 'sentient being' ('sattva', a being with consciousness), 'jiva' (life force) established internally. Externally, names such as 'pot' and 'clothing' are established. 'Names of actual entities' refer to establishing names such as 'eye' for the sense organ of sight and 'rupa' (form) for the object of sight. 'Names corresponding to similar categories' refer to names such as 'earth', 'water', 'fire', 'wind', 'suffering', 'great elements', etc. 'Names corresponding to dissimilar
應名者。謂佛授德友青黃等名。隨德名者。謂變礙故名色。領納故名受。發光故名日。如是等名。假說名者。謂呼貧名富。若余所有不觀待義安立其名。同所了名者。謂共所解想。與此相違是非同所了名。顯名者。謂其義易了。不顯名者。謂其義難了。如達羅弭茶明咒等。略名者。謂一字名。廣名者。謂多字名。
句身者。謂名字圓滿。此復六種。一者不圓滿句。二者圓滿句。三者所成句。四者能成句。五者摽句。六者釋句。不圓滿句者。謂文不究竟。義不究竟。當知復由第二句故方得圓滿如說。
諸惡者莫作 諸善者奉行 善調伏自心 是諸佛聖教
若唯言諸惡。則文不究竟。若言諸惡者。則義不究竟。更加莫作方得圓滿。即圓滿句。所成句者。謂前句由后句方得成立。如說。
諸行無常 有起盡法 生必滅故 彼寂為樂
此中為成諸行無常故。次說言有起盡法。前是所成。即所成句。后是能成。即能成句。摽句者。如言善性。釋句者。謂正趣善士。
字身者。謂若究竟若不究竟名句所依四十九字。
此中欲為名首。名為句首。句必有名。名必有字。若唯一字則不成句。又若有字名所不攝。唯字無名。問何因緣故施設名等三種身耶。答為令領受諸增語觸所生受
【現代漢語翻譯】 現代漢語譯本 『應名』是指佛陀授予德友（Devadatta）和青黃（Nilapita）等名字。 『隨德名』是指因變礙而稱為『色』（rupa，物質），因領納而稱為『受』（vedana，感受），因發光而稱為『日』（sun）等等的名字。 『假說名』是指稱呼貧窮為富有，或者在不觀待其他意義的情況下安立的名字。 『同所了名』是指共同理解的想法。與此相反的，就是『非同所了名』。 『顯名』是指其意義容易理解的名字。『不顯名』是指其意義難以理解的名字，例如達羅弭茶（Dravida）的明咒等。 『略名』是指一個字的名字。『廣名』是指多個字的名字。
『句身』是指名字的圓滿。這又分為六種：一、不圓滿句；二、圓滿句；三、所成句；四、能成句；五、摽句；六、釋句。 『不圓滿句』是指文句不完整，意義不完整。應當知道，必須通過第二句才能使其圓滿，如所說：
『諸惡莫作，諸善奉行，善調伏自心，是諸佛聖教。』
如果只說『諸惡』，那麼文句就不完整。如果說『諸惡者』，那麼意義就不完整。加上『莫作』才得以圓滿，這就是『圓滿句』。 『所成句』是指前一句通過後一句才能成立，如所說：
『諸行無常，有起盡法，生必滅故，彼寂為樂。』
這裡爲了成立『諸行無常』，接著說『有起盡法』。前一句是『所成』，即『所成句』。后一句是『能成』，即『能成句』。 『摽句』，例如說『善性』。 『釋句』，是指正直趨向善良的人。
『字身』是指無論是究竟還是不究竟的名句所依賴的四十九個字。
這裡，『欲』是名的開頭，名是句的開頭，句必然有名，名必然有字。如果只有一個字，就不能成句。而且，如果有字不被名所包含，那麼只有字而沒有名。 問：是什麼因緣而施設名等三種身呢？ 答：是爲了使人領受由諸增語觸所生的感受。
【English Translation】 English version 『Appellations』 refer to names bestowed by the Buddha, such as Devadatta (德友) and Nilapita (青黃). 『Names based on qualities』 refer to names like 『rupa』 (色, form/matter) because of its characteristic of change and obstruction; 『vedana』 (受, feeling/sensation) because of its characteristic of experiencing; 『sun』 (日) because of its characteristic of emitting light; and so on. 『Assumed names』 refer to calling the poor 『rich,』 or establishing names without considering other meanings. 『Names understood in common』 refer to ideas that are understood together. The opposite of this is 『names not understood in common.』 『Obvious names』 refer to names whose meanings are easily understood. 『Unobvious names』 refer to names whose meanings are difficult to understand, such as the mantras of Dravida (達羅弭茶). 『Abbreviated names』 refer to names consisting of one character. 『Extensive names』 refer to names consisting of multiple characters.
『Sentence-body』 refers to the completeness of names. This is further divided into six types: 1. Incomplete sentences; 2. Complete sentences; 3. Sentences to be established; 4. Sentences that establish; 5. Indicative sentences; 6. Explanatory sentences. 『Incomplete sentences』 refer to sentences that are incomplete in wording or incomplete in meaning. It should be understood that they can only be completed by a second sentence, as it is said:
『Cease from all evil; perform all good; purify your mind; this is the teaching of the Buddhas.』
If only 『all evil』 is said, then the wording is incomplete. If 『those who are evil』 is said, then the meaning is incomplete. Only by adding 『cease from』 is it completed, and this is a 『complete sentence.』 『Sentences to be established』 refer to the preceding sentence being established by the following sentence, as it is said:
『All conditioned things are impermanent; they have the nature of arising and ceasing; since they arise and pass away; their cessation is bliss.』
Here, in order to establish 『all conditioned things are impermanent,』 it is followed by 『they have the nature of arising and ceasing.』 The former is 『to be established,』 which is the 『sentence to be established.』 The latter is 『that which establishes,』 which is the 『sentence that establishes.』 『Indicative sentences』 are like saying 『good nature.』 『Explanatory sentences』 refer to those who righteously proceed towards goodness.
『Letter-body』 refers to the forty-nine letters upon which names and sentences, whether complete or incomplete, depend.
Here, 『desire』 is the beginning of a name, a name is the beginning of a sentence, a sentence necessarily has a name, and a name necessarily has a letter. If there is only one letter, it cannot form a sentence. Moreover, if there is a letter that is not included in a name, then there is only a letter without a name. Question: What is the reason for establishing the three bodies of names, etc.? Answer: It is to enable people to experience the feelings arising from the contact of various expressions.
故。問名是何義。答能令種種共所了知故。名為名。又能令意作種種相故。名為名。又由語言之所呼召故。名為名。攝受諸名究竟顯了不現見義故。名為句。隨顯名句故。名為文。如世尊說增語增語路。乃至廣說此中增語者。謂一切眾同類相應名增語。路者謂並眾同類欲能起彼故。詞者。謂彼相應語。又即此語各別于彼彼處若摽若釋。彼所依處。名為彼路。施設者。謂一一分別施設。建立彼所依處。名為彼路。欲即是詞。無有別欲。此即增語施設之路。又名身等略有六種依處。一者法。二者義。三者補特伽羅。四者時。五者數。六者處所。彼廣分別當知已如聞所成地。語者。當知略具八分。謂先首美妙等由彼語文句等相應。乃至常委分資糧故能說正法。先首語者。趣涅槃宮為先首故。美妙語者。其聲清美如羯羅頻迦音故。顯了語者。謂詞句文皆善巧故。易解語者。巧辯說故。樂聞語者。引法義故。無依語者。不依希望他信己故。不違逆語者。知量說故。無邊語者。廣大善巧故。如是八種語當知略具三德。一者趣向德。謂初一種。二者自體德。謂次二種。三者加行德。謂所餘種。相應者。謂名句文身次第善安立故。又依四種道理相應故。助伴者。能成次第故。隨順者。謂解釋次第故。清徹者。文句顯了故。清凈資助者。
【現代漢語翻譯】 現代漢語譯本 問：『名』是什麼意思？答：因為能使各種事物共同被瞭解，所以稱為『名』。又因為能使意識產生各種表象，所以稱為『名』。又因為可以通過語言來稱呼，所以稱為『名』。總括各種名稱，最終顯現不直接可見的意義，稱為『句』。隨著名和句的顯現，稱為『文』。如世尊所說『增語、增語路』，乃至廣說。這裡所說的『增語』，是指一切大眾同類相應的名稱。『路』是指並同大眾同類的意欲能夠發起那些名稱。『詞』是指與那些名稱相應的語言。又，就是這些語言，在各個不同的地方，或標示或解釋，那些語言所依據的地方，稱為『路』。『施設』是指一一分別施設、建立，那些語言所依據的地方，稱為『路』。意欲就是詞，沒有其他的意欲。這就是增語施設的路。 又，名身等略有六種依據之處：一是法（dharma，事物、規律），二是義（artha，意義），三是補特伽羅（pudgala，人），四是時（kala，時間），五是數（samkhya，數字），六是處所（kshetra，地點）。它們廣泛的分別，應當知道已經像在聞所成地（Śruta-mayī-bhūmi）中所說的那樣。 語言，應當知道略具八種成分：一是先首，二是美妙等。因為這些語言、文句等相應，乃至常常委任資糧，所以能夠宣說正法。『先首語』，是指趣向涅槃宮殿為先首。『美妙語』，是指其聲音清澈美好，如羯羅頻迦（kalaviṅka，妙音鳥）的聲音。『顯了語』，是指詞句文章都善於表達。『易解語』，是指善於辯論解說。『樂聞語』，是指能引出佛法和義理。『無依語』，是指不依賴希望他人相信自己。『不違逆語』，是指知道適度而說。『無邊語』，是指廣大而善巧。 像這樣八種語言，應當知道略具三種功德：一是趣向功德，指第一種。二是自體功德，指第二、三種。三是加行功德，指其餘的種類。相應，是指名、句、文身次第良好地安立。又因為依據四種道理相應。助伴，是能夠成就次第。隨順，是指解釋的次第。清徹，是指文句顯明。清凈資助者。
【English Translation】 English version Question: What is the meaning of 'name' (nāma)? Answer: Because it enables various things to be commonly understood, it is called 'name'. Also, because it enables consciousness to produce various appearances, it is called 'name'. Also, because it can be called through language, it is called 'name'. Comprehensively gathering various names, ultimately revealing meanings that are not directly visible, is called a 'sentence' (vākya). Following the manifestation of names and sentences, it is called 'text' (pada). As the World Honored One said, 'Increased speech, the path of increased speech,' and so on, extensively explained. Here, 'increased speech' refers to the names that correspond to all beings of the same kind. 'Path' refers to the desire that accompanies beings of the same kind and can initiate those names. 'Word' (pada) refers to the language corresponding to those names. Furthermore, these very words, in various different places, either indicate or explain; the place where those words are based is called the 'path'. 'Establishment' (sthāpana) refers to individually establishing and setting up the place where those words are based, which is called the 'path'. Desire is the word; there is no other desire. This is the path of increased speech establishment. Moreover, name-body (nāma-kāya) and so on, briefly have six kinds of bases: first, dharma (phenomena, law), second, artha (meaning), third, pudgala (person), fourth, kāla (time), fifth, samkhya (number), and sixth, kshetra (place). Their extensive distinctions should be known as already explained in the Śruta-mayī-bhūmi (Ground Accomplished by Hearing). Language, it should be known, briefly possesses eight components: first, foremost; second, beautiful, and so on. Because these languages, sentences, and so on, correspond, and even constantly entrust resources, they are able to proclaim the true Dharma. 'Foremost speech' refers to taking the approach to the Nirvana Palace as foremost. 'Beautiful speech' refers to its sound being clear and beautiful, like the sound of a kalaviṅka (bird with a beautiful voice). 'Manifest speech' refers to the words and sentences being skillfully expressed. 'Easy to understand speech' refers to being skilled in debate and explanation. 'Pleasing to hear speech' refers to being able to elicit the Dharma and its meaning. 'Independent speech' refers to not relying on hoping that others will believe oneself. 'Non-contradictory speech' refers to knowing the appropriate measure and speaking accordingly. 'Boundless speech' refers to being vast and skillful. Like these eight kinds of speech, it should be known, briefly possess three kinds of virtues: first, the virtue of approach, referring to the first kind. Second, the virtue of self-nature, referring to the second and third kinds. Third, the virtue of effort, referring to the remaining kinds. Correspondence refers to the name, sentence, and text-body being well-established in order. Also, because it corresponds according to four kinds of reasons. Assistance is being able to accomplish the order. Following is the order of explanation. Clarity refers to the sentences being clear. Pure assistance.
善入眾心故。相稱者。如眾會故。應供故。稱法故。引義故。順時故。常委分資糧者。審悉所作恒常所作故。名常委。彼分者。謂正見等此是彼資糧故。
行相者。謂諸蘊相應。諸界相應。諸處相應。緣起相應。處非處相應。念住相應。如是等相應語言。或聲聞說。或如來說。或菩薩說。是名行相。機請者。謂因機請問而起言說。此復根等差別當知有二十七種補特伽羅。此中由根差別故成二種。一者鈍根。二者利根。由行差別故。成七種。謂貪等行。如聲聞地已說。由眾差別故。成二種。一者在家眾。二者出家眾。由愿差別故。成三種。一者聲聞。二者獨覺。三者菩薩。由可救不可救差別故。成二種。謂般涅槃法。不般涅槃法。由加行差別故。成九種。一已入正法。二未入正法三有障礙。四無障礙。五已成熟。六未成熟。七具縛。八不具縛。九無縛。由種類差別故。成二種。一者人。二者非人。如是六文總有四相。說名為文。一所說相。謂名身等行相為后。二所為相。謂機請攝二十七種補特伽羅。三能說相。謂語。四說者相。謂聲聞菩薩及與如來。如是六種皆顯于文。若闕一種。不能顯義。由能顯義是故名文。
云何為義。當知略有十種。一者地義。二者相義。三者作意等義。四者依處義。五者過患義。
【現代漢語翻譯】 現代漢語譯本 『善入眾心故』，是指說法者善於瞭解聽眾的心理，因此所說的話能夠『相稱』。『相稱者』，例如說法能夠適應不同的『眾會』（不同型別的聽眾），符合『應供』（值得供養）的標準，『稱法』（符合佛法），能夠『引義』（引導聽眾理解佛法的深層含義），並且『順時』（符合時宜）。『常委分資糧者』，『審悉所作恒常所作故，名常委』，是指對於應該做的事情和經常要做的事情都能夠仔細瞭解，因此稱為『常委』。『彼分者，謂正見等此是彼資糧故』，是指正見等，這些是修行的資糧。
『行相者』，是指諸蘊（五蘊）相應、諸界（十八界）相應、諸處（十二處）相應、緣起（十二因緣）相應、處非處（是處非處）相應、念住（四念住）相應等等。像這樣相應的語言，無論是聲聞（小乘修行者）所說、如來（佛）所說，還是菩薩（大乘修行者）所說，都叫做『行相』。『機請者』，是指因為聽眾的根機和請求而引發的言說。這裡面，根據根器等的差別，應當知道有二十七種補特伽羅（人）。其中，由於根器差別，可以分為兩種：一是鈍根，二是利根。由於行為差別，可以分為七種，即貪等行，如《聲聞地》中所說。由於聽眾差別，可以分為兩種：一是在家眾，二是出家眾。由於願望差別，可以分為三種：一是聲聞，二是獨覺（辟支佛），三是菩薩。由於可救與不可救的差別，可以分為兩種：一是般涅槃法（可以得救），二是不般涅槃法（不可得救）。由於加行差別，可以分為九種：一是已入正法，二是未入正法，三是有障礙，四是無障礙，五是已成熟，六是未成熟，七是具縛，八是不具縛，九是無縛。由於種類差別，可以分為兩種：一是人，二是非人。像這樣，六個方面總共有四種相，被稱為『文』。一是所說相，即名身等行相為后。二是所為相，即機請所攝的二十七種補特伽羅。三是能說相，即語言。四是說者相，即聲聞、菩薩以及如來。這六種都能夠顯現於文句之中，如果缺少任何一種，就不能夠顯現意義。因為能夠顯現意義，所以稱為『文』。
『云何為義』，什麼是『義』呢？應當知道，『義』略有十種：一是地義，二是相義，三是作意等義，四是依處義，五是過患義。
【English Translation】 English version '善入眾心故 (Shan ru zhong xin gu)' means that the speaker is good at understanding the psychology of the audience, so what is said can be '相稱 (xiang cheng)' (appropriate). '相稱者 (Xiang cheng zhe)', such as the Dharma talk can adapt to different '眾會 (zhong hui)' (different types of audiences), meet the standard of '應供 (ying gong)' (worthy of offering), '稱法 (cheng fa)' (in accordance with the Dharma), can '引義 (yin yi)' (guide the audience to understand the deep meaning of the Dharma), and '順時 (shun shi)' (timely). '常委分資糧者 (Chang wei fen zi liang zhe)', '審悉所作恒常所作故，名常委 (Shen xi suo zuo heng chang suo zuo gu, ming chang wei)', refers to carefully understanding what should be done and what should be done regularly, so it is called '常委 (chang wei)'. '彼分者，謂正見等此是彼資糧故 (Bi fen zhe, wei zheng jian deng ci shi bi zi liang gu)', refers to right view (正見 zheng jian) and so on, these are the resources for practice.
'行相者 (Xing xiang zhe)', refers to the corresponding of the aggregates (蘊 yun), the corresponding of the realms (界 jie), the corresponding of the sense bases (處 chu), the corresponding of dependent origination (緣起 yuan qi), the corresponding of possible and impossible (處非處 chu fei chu), the corresponding of mindfulness (念住 nian zhu), and so on. Such corresponding language, whether spoken by a Śrāvaka (聲聞 sheng wen) (a practitioner of the Hearer Vehicle), a Tathāgata (如來 ru lai) (Buddha), or a Bodhisattva (菩薩 pu sa) (a practitioner of the Bodhisattva Vehicle), is called '行相 (xing xiang)'. '機請者 (Ji qing zhe)', refers to speech that arises because of the faculties and requests of the audience. Here, according to the differences in faculties and so on, it should be known that there are twenty-seven types of Pudgalas (補特伽羅 bu te qie luo) (persons). Among them, due to the difference in faculties, they can be divided into two types: one is dull faculties, and the other is sharp faculties. Due to the difference in behavior, they can be divided into seven types, namely greed and so on, as described in the Śrāvakabhūmi. Due to the difference in the audience, they can be divided into two types: one is the lay community, and the other is the monastic community. Due to the difference in vows, they can be divided into three types: one is Śrāvaka, the second is Pratyekabuddha (獨覺 du jue) (Solitary Realizer), and the third is Bodhisattva. Due to the difference between savable and unsavable, they can be divided into two types: one is those who can attain Parinirvana (般涅槃法 ban nie pan fa) (salvation), and the other is those who cannot attain Parinirvana (不般涅槃法 bu ban nie pan fa) (unsavable). Due to the difference in effort, they can be divided into nine types: one is those who have entered the right Dharma, the second is those who have not entered the right Dharma, the third is those who have obstacles, the fourth is those who have no obstacles, the fifth is those who are mature, the sixth is those who are not mature, the seventh is those who are bound, the eighth is those who are not bound, and the ninth is those who are unbound. Due to the difference in types, they can be divided into two types: one is human, and the other is non-human. In this way, the six aspects have a total of four aspects, which are called '文 (wen)' (text). One is the aspect of what is said, that is, the aspect of name-body and so on as the latter. The second is the aspect of what is done, that is, the twenty-seven types of Pudgalas included in the faculties and requests. The third is the aspect of what can be said, that is, language. The fourth is the aspect of the speaker, that is, Śrāvakas, Bodhisattvas, and Tathāgatas. These six can all be manifested in the text. If any one is missing, the meaning cannot be manifested. Because it can manifest meaning, it is called '文 (wen)'.
'云何為義 (Yun he wei yi)', what is '義 (yi)' (meaning)? It should be known that '義 (yi)' has roughly ten types: one is the meaning of ground, the second is the meaning of characteristic, the third is the meaning of mental activity and so on, the fourth is the meaning of reliance, and the fifth is the meaning of fault.
六者勝利義。七者所治義。八者能治義。九者略義。十者廣義。地義者。略有五地。一者資糧地。二者加行地。三者見地。四者修地。五者究竟地。又廣分別有十七地。謂五識身地為初。無餘依地為后。相義者。當知有五種相。一者自相。二者共相。三者假立相。四者因相。五者果相。如是五相。如思所成地已辯。復有五相。一者異門相。二者瑜伽相。三者轉異相。四者雜染相。五者清凈相。如是五相。當知如前處處分別。復有五相。一者所詮相。二者能詮相。三者此二相應相。四者執著相。五者不執著相。所詮相者。謂相等五法。如五事中已說。能詮相者。謂即于彼依止名等。為欲隨說自性差別所有語言。應知此即是遍計所執自性相。此遍計所執自性。有差別名。所謂亦名遍計所執。亦名和合所成。亦名所增益相。亦名虛妄所執。亦名言說所顯。亦名文字加行。亦名唯有音聲。亦名無有體相。如是等類差別應知。此二相應相者。謂所詮能詮更互相應。即是遍計所執自性執所依止。執著相者。謂諸愚夫無始時來相續流轉遍計所執自性執及彼隨眠。不執著相者。謂已見諦者如實了知遍計所執相及彼習氣解脫。若正分別如思所成地。應知其相。
作意等義者。謂七種作意。即了相等。如前聲聞地已說。復有十智。一
者苦智。二者集智。三者滅智。四者道智。五者法智。六者種類智。七者他心智。八者世俗智。九者盡智。十者無生智。此亦如前聲聞地辯。復有六識身。所謂眼識乃至意識。此亦如前五識身地意地已辯。復有九種遍知。一者欲界系見苦集所斷斷遍知。二者色無色界系見苦集所斷斷遍知。三者欲界系見滅所斷斷遍知。四者色無色界系見滅所斷斷遍知。五者欲界系見道所斷斷遍知。六者色無色界系見道所斷斷遍知。七者順下分結斷遍知。八者色貪盡遍知。九者無色貪盡遍知。如三摩呬多地已辯其相。復有三解脫門。謂空無愿無相。當知亦如三摩呬多地已辯其相。此中應當分別諸法幾種作意之所思惟。幾智所知。幾識所識。幾種遍知之所遍知。幾解脫門之所解脫。以如是等無量觀門。應觀諸法。
依處義者。略有三種。一者事依處。二者時依處。三者補特伽羅依處。
事依處者。復有三種。一者根本事依處。二者得方便事依處。三者悲愍他事依處。根本事依處。復有六種。一者善趣。二者惡趣。三者退墮。四者升進。五者生死。六者涅槃。得方便事依處。復有十二種。謂十二種行。一者欲行。二者離行。三者善行。四者不善行。五者苦行。六者非苦行。七者順退分行。八者順進分行。九者雜染行。十者清凈行
【現代漢語翻譯】 現代漢語譯本： 『者苦智』（Dukkhadhamma-ñāṇa，知曉苦諦的智慧）。『二者集智』（Samudayadhamma-ñāṇa，知曉集諦的智慧）。『三者滅智』（Nirodhadhamma-ñāṇa，知曉滅諦的智慧）。『四者道智』（Maggadhamma-ñāṇa，知曉道諦的智慧）。『五者法智』（Dhammanana，知曉法的智慧）。『六者種類智』（Anvayajñana，知曉種類的智慧）。『七者他心智』（Paracitta-ñāṇa，知曉他人心意的智慧）。『八者世俗智』（Sammuti-ñāṇa，知曉世俗的智慧）。『九者盡智』（Khaya-ñāṇa，知曉煩惱已盡的智慧）。『十者無生智』（Anuppāda-ñāṇa，知曉不再生起的智慧）。這些也如前面『聲聞地』（Śrāvakabhūmi）所辯述的。還有六識身，即眼識乃至意識。這些也如前面『五識身地』（Pañcavijñānakāyabhūmi）、『意地』（Manobhūmi）已辯述的。 復有九種遍知。一者欲界系見苦集所斷斷遍知。二者色無系見苦集所斷斷遍知。三者欲界系見滅所斷斷遍知。四者色無系見滅所斷斷遍知。五者欲界系見道所斷斷遍知。六者色無**系見道所斷斷遍知。七者順下分結斷遍知。八者色貪盡遍知。九者無色貪盡遍知。如『三摩呬多地』（Samāhitabhūmi）已辯其相。復有三解脫門，謂空、無愿、無相。當知也如『三摩呬多地』（Samāhitabhūmi）已辯其相。此中應當分別諸法幾種作意之所思惟，幾智所知，幾識所識，幾種遍知之所遍知，幾解脫門之所解脫。以如是等無量觀門，應觀諸法。 『依處義』（Āśrayārtha）方面，略有三種。一者事依處。二者時依處。三者補特伽羅依處（Pudgala-āśraya，人依處）。 『事依處』方面，復有三種。一者根本事依處。二者得方便事依處。三者悲愍他事依處。『根本事依處』，復有六種。一者善趣。二者惡趣。三者退墮。四者升進。五者生死。六者涅槃。『得方便事依處』，復有十二種。謂十二種行。一者欲行。二者離行。三者善行。四者不善行。五者苦行。六者非苦行。七者順退分行。八者順進分行。九者雜染行。十者清凈行。
【English Translation】 English version: 'The wisdom of suffering' (Dukkhadhamma-ñāṇa, the wisdom of knowing the truth of suffering). 'The wisdom of arising' (Samudayadhamma-ñāṇa, the wisdom of knowing the truth of the origin). 'The wisdom of cessation' (Nirodhadhamma-ñāṇa, the wisdom of knowing the truth of cessation). 'The wisdom of the path' (Maggadhamma-ñāṇa, the wisdom of knowing the truth of the path). 'The wisdom of the Dharma' (Dhammanana, the wisdom of knowing the Dharma). 'The wisdom of kinds' (Anvayajñana, the wisdom of knowing kinds). 'The wisdom of the minds of others' (Paracitta-ñāṇa, the wisdom of knowing the minds of others). 'Conventional wisdom' (Sammuti-ñāṇa, the wisdom of knowing conventions). 'The wisdom of exhaustion' (Khaya-ñāṇa, the wisdom of knowing that defilements are exhausted). 'The wisdom of non-arising' (Anuppāda-ñāṇa, the wisdom of knowing that there is no further arising). These are also as discussed in the 'Śrāvakabhūmi' (Hearer's Stage) previously. Furthermore, there are six aggregates of consciousness, namely eye-consciousness up to mind-consciousness. These have also been discussed previously in the 'Pañcavijñānakāyabhūmi' (Stage of the Five Aggregates of Consciousness) and the 'Manobhūmi' (Stage of Mind). Furthermore, there are nine types of complete knowledge. First, the complete knowledge of abandoning what is to be abandoned by seeing suffering and its origin in the desire realm. Second, the complete knowledge of abandoning what is to be abandoned by seeing suffering and its origin in the form and formless realms. Third, the complete knowledge of abandoning what is to be abandoned by seeing cessation in the desire realm. Fourth, the complete knowledge of abandoning what is to be abandoned by seeing cessation in the form and formless realms. Fifth, the complete knowledge of abandoning what is to be abandoned by seeing the path in the desire realm. Sixth, the complete knowledge of abandoning what is to be abandoned by seeing the path in the form and formless realms. Seventh, the complete knowledge of abandoning the fetters that lead to lower realms. Eighth, the complete knowledge of the exhaustion of desire for form. Ninth, the complete knowledge of the exhaustion of desire for the formless. As discussed in the 'Samāhitabhūmi' (Stage of Concentration), its characteristics have already been explained. Furthermore, there are three doors to liberation, namely emptiness, signlessness, and wishlessness. Know that their characteristics have also been discussed in the 'Samāhitabhūmi' (Stage of Concentration). Here, one should distinguish how many types of mental application are used to contemplate phenomena, how many types of wisdom know them, how many types of consciousness cognize them, how many types of complete knowledge completely know them, and through how many doors to liberation are they liberated. With such immeasurable ways of observing, one should contemplate all phenomena. Regarding the 'meaning of support' (Āśrayārtha), there are briefly three types. First, the support of things. Second, the support of time. Third, the 'Pudgala-āśraya' (support of individuals). Regarding the 'support of things', there are again three types. First, the fundamental support of things. Second, the support of things that are means to attainment. Third, the support of things that are compassion for others. The 'fundamental support of things' has six types. First, the good destinies. Second, the bad destinies. Third, decline. Fourth, progress. Fifth, birth and death. Sixth, Nirvana. The 'support of things that are means to attainment' has twelve types, namely the twelve types of conduct. First, conduct of desire. Second, conduct of detachment. Third, virtuous conduct. Fourth, non-virtuous conduct. Fifth, painful conduct. Sixth, non-painful conduct. Seventh, conduct leading to decline. Eighth, conduct leading to progress. Ninth, defiled conduct. Tenth, pure conduct.
。十一者自義行。十二者他義行。悲愍他事依處。復有五種。一者令離欲。二者示現。三者教導。四者贊勵。五者慶喜。
此中善趣者。謂人天。惡趣者。謂諸惡趣。退墮者。復有二種。一者不方他。二者方他。初謂自然壽命退減。如壽命退減如是。色力財富。安樂名稱。辯才等退減。當知亦爾。方他者。謂族姓退減。自在增上退減。薄少宗葉。言不威肅。智慧弊惡。不能獲得廣大色聲及香味觸。于所受用廣大事中。心不喜樂。如是等類。名為退墮。與此相違。隨其所應。名為升進。生死者。謂即善趣惡趣退墮升進。涅槃者。謂有餘依及無餘依二涅槃界。
欲行者。謂如十種受用欲中說。離行者。謂即于彼所受用事。知無常等已厭而出家。受持禁戒。守根門等。善行者。謂施戒修善有漏行。不善行者。謂三種惡行。苦行者。謂露形無衣如是等類。乃至廣說。非苦行者。謂不棄捨如法所得所有安樂。遠離二邊所謂受用欲樂行邊。及與受用自苦行邊。依止中道如法追求。及正受用衣服等事。順退分行者。謂所有行能障壽等諸升進事。與此相違。當知即是順進分行。如鸚鵡經說。雜染行者。略有三種。一者業雜染。二者煩惱雜染。三者流轉雜染。當知此中有九根本句。謂業雜染有三句。一貪慾。二瞋恚。三愚癡
【現代漢語翻譯】 現代漢語譯本：十一，為自己利益而行事。十二，為他人利益而行事。對於悲憫他人之事，有五種依據：一，使他人遠離慾望（令離欲）；二，展示（示現）；三，教導（教導）；四，讚揚鼓勵（贊勵）；五，隨喜讚歎（慶喜）。
此處所說的善趣（善趣者），指的是人道和天道。惡趣（惡趣者），指的是各種惡道。退墮（退墮者），又分為兩種：一，不涉及他人（不方他）；二，涉及他人（方他）。前者指的是自然壽命的衰減。如同壽命衰減一樣，色相、力量、財富、安樂、名聲、辯才等衰減，也應當知道是同樣的道理。後者指的是族姓衰落，自在增上的衰減，宗族凋零，言語沒有威嚴，智慧低下惡劣，不能獲得廣大的色聲香味觸，對於所受用的重大事情，內心不喜悅，像這些都叫做退墮。與此相反，根據情況，就叫做升進。
生死（生死者），指的是善趣、惡趣、退墮、升進。涅槃（涅槃者），指的是有餘依涅槃和無餘依涅槃這兩種涅槃境界。
欲行（欲行者），指的是如十種受用慾望中所說的那樣。離行（離行者），指的是對於那些所受用的事物，知道它們是無常的等等，因而厭離而出家，受持禁戒，守護根門等等。善行（善行者），指的是佈施、持戒、修善等有漏之行。不善行（不善行者），指的是三種惡行。苦行（苦行者），指的是裸露身體，沒有衣服等等，乃至廣說。非苦行（非苦行者），指的是不捨棄如法所得的一切安樂，遠離兩種極端，即受用欲樂的極端（受用欲樂行邊）和自我折磨的極端（受用自苦行邊），依止中道，如法追求，以及正確地受用衣服等事物。順退分行（順退分行者），指的是所有能夠障礙壽命等各種升進之事的行為。與此相反，應當知道就是順進分行。如《鸚鵡經》所說。雜染行（雜染行者），大致有三種：一，業雜染（業雜染）；二，煩惱雜染（煩惱雜染）；三，流轉雜染（流轉雜染）。應當知道這裡有九個根本句，即業雜染有三個方面：一，貪慾（貪慾）；二，瞋恚（瞋恚）；三，愚癡（愚癡）。
【English Translation】 English version: Eleventh, acting for one's own benefit. Twelfth, acting for the benefit of others. There are five supports for compassion towards others' affairs: first, causing others to be separated from desire (令離欲, lìng lí yù); second, showing (示現, shì xiàn); third, teaching (教導, jiào dǎo); fourth, praising and encouraging (贊勵, zàn lì); fifth, rejoicing and praising (慶喜, qìng xǐ).
Here, 'good destinies' (善趣者, shàn qù zhě) refer to humans and gods. 'Evil destinies' (惡趣者, è qù zhě) refer to various evil destinies. 'Degradation' (退墮者, tuì duò zhě) is again of two kinds: first, not involving others (不方他, bù fāng tā); second, involving others (方他, fāng tā). The former refers to the decline of natural lifespan. Just as lifespan declines, so too should it be known that the decline of appearance, strength, wealth, happiness, fame, eloquence, etc., is the same. The latter refers to the decline of lineage, the decline of autonomy and increase, the thinning of the clan, words lacking authority, inferior and evil wisdom, inability to obtain vast forms, sounds, smells, tastes, and touches, and a lack of joy in the mind regarding the great matters that are enjoyed. Such things are called degradation. The opposite of this, as appropriate, is called advancement.
'Birth and death' (生死者, shēng sǐ zhě) refers to good destinies, evil destinies, degradation, and advancement. 'Nirvana' (涅槃者, niè pán zhě) refers to the two realms of Nirvana: Nirvana with remainder and Nirvana without remainder.
'Conduct of desire' (欲行者, yù xíng zhě) refers to what is said in the ten kinds of enjoying desires. 'Conduct of detachment' (離行者, lí xíng zhě) refers to, with regard to those things that are enjoyed, knowing that they are impermanent, etc., and therefore becoming disgusted and leaving home, upholding precepts, guarding the sense faculties, etc. 'Good conduct' (善行者, shàn xíng zhě) refers to the wholesome contaminated conduct of generosity, morality, and cultivation. 'Unwholesome conduct' (不善行者, bù shàn xíng zhě) refers to the three kinds of evil conduct. 'Ascetic conduct' (苦行者, kǔ xíng zhě) refers to being naked, without clothes, etc., and so on extensively. 'Non-ascetic conduct' (非苦行者, fēi kǔ xíng zhě) refers to not abandoning all the happiness obtained lawfully, avoiding the two extremes, namely the extreme of indulging in sensual pleasures (受用欲樂行邊, shòu yòng yù lè xíng biān) and the extreme of self-mortification (受用自苦行邊, shòu yòng zì kǔ xíng biān), relying on the Middle Way, seeking lawfully, and rightly enjoying things like clothing. 'Conduct conducive to decline' (順退分行者, shùn tuì fēn xíng zhě) refers to all conduct that can obstruct lifespan and other things that lead to advancement. The opposite of this should be known as conduct conducive to progress. As stated in the Parrot Sutra. 'Contaminated conduct' (雜染行者, zá rǎn xíng zhě) is roughly of three kinds: first, contamination of karma (業雜染, yè zá rǎn); second, contamination of afflictions (煩惱雜染, fán nǎo zá rǎn); third, contamination of transmigration (流轉雜染, liú zhuǎn zá rǎn). It should be known that there are nine fundamental phrases here, namely that there are three aspects to the contamination of karma: first, greed (貪慾, tān yù); second, hatred (瞋恚, chēn huì); third, delusion (愚癡, yú chī).
。煩惱雜染有四句。即四顛倒。流轉雜染有二句。謂無明及有愛。所以者何。由三不善根。生起種種業雜染故。由四顛倒能發種種煩惱雜染故。煩惱生已由無明門。諸出家者。能生種種流轉雜染。由有愛門諸在家者。能生種種流轉雜染。清凈行者。略有三學五地。謂資糧地乃至究竟地。如先已說。當知學等有九根本句。謂增上戒學及增上心學。有無貪無瞋無癡。在資糧地及加行地增上慧學。有四無顛倒。明及解脫。在見地修地及究竟地。自義行者。謂自利行如聲聞獨覺。彼雖或時起利他行。然本期愿不唯利他。是故所行名自義行。他義行者。謂利他行。如佛菩薩為欲利益無量眾生。為欲安樂無量眾生。乃至廣說。
令離欲者。謂訶責六種黑品諸行。示現過患令離愛慾。示現者。謂為令受學白品行故。示現四種真實道理。教導者。謂示現已得信解者。安置學處令正受行。由已於彼得自在故。彼便請言。我於今者當何所作。唯愿教誨。因告之曰。汝等今者于如是如是事。應正作。應隨學。贊勵者。謂彼有情若於所知所行所得中心生退屈。爾時稱讚策勵其心。令于彼事堪有勢力。慶喜者。謂彼有情於法隨法勇猛正行即應如實贊悅令其歡喜。
複次令離欲示現者。或有令離欲而不示現。如教導他令其離欲。而謂彼
【現代漢語翻譯】 現代漢語譯本：煩惱雜染有四句，即四顛倒（將事物認知為與其真實情況相反）。流轉雜染有二句，謂無明（對事物真相的迷惑）及有愛（對存在的渴求）。為什麼這樣說呢？因為由三種不善根（貪、嗔、癡）生起種種業雜染的緣故。由四顛倒能引發種種煩惱雜染的緣故。煩惱產生后，通過無明之門，那些出家修行者，能產生種種流轉雜染。通過有愛之門，那些在家修行者，能產生種種流轉雜染。清凈的修行者，大致有三學（戒、定、慧）和五地（資糧地、加行地、見地、修地、究竟地），如先前已經說過的那樣。應當知道，學等有九個根本句，即增上戒學（通過持戒提升道德）、增上心學（通過禪定提升專注力）以及有無貪、無嗔、無癡。在資糧地和加行地有增上慧學（通過智慧提升理解力）。有四無顛倒（對事物正確的認知），明（智慧），以及解脫（從輪迴中解脫）。在見地、修地和究竟地。自義行者，是指自利的行為，如聲聞（聽聞佛法而證悟者）和獨覺（無師自悟者）。他們雖然有時也會發起利他的行為，但根本的期望並非僅僅是利益他人。因此，他們的行為被稱為自義行。他義行者，是指利他的行為，如佛和菩薩爲了利益無量眾生，爲了安樂無量眾生，乃至更廣闊的說法。 使人離欲者，是指呵責六種黑品諸行（導致惡果的行為），揭示其過患，使人遠離愛慾。示現者，是指爲了使人學習白品行（導致善果的行為），揭示四種真實道理（苦、集、滅、道）。教導者，是指對於已經產生信念和理解的人，安置於學處（學習的地方），使其正確地接受和修行。因為已經在那方面獲得了自在的緣故，他們便會請求說：『我現在應當做什麼呢？只希望您能教誨。』因此告訴他們說：『你們現在對於這樣這樣的事情，應當正確地去做，應當跟隨學習。』贊勵者，是指那些有情（眾生）如果對於所知、所行、所得的中心生退縮，這時就應該稱讚和鼓勵他們的心，使他們對於那些事情能夠有力量。慶喜者，是指那些有情對於佛法和隨法（符合佛法的行為）勇猛地正確修行，就應該如實地讚美，使他們歡喜。 再次，使人離欲和示現，或者有使人離欲而不示現的，例如教導他人使他們離欲，卻說他們...
【English Translation】 English version: The afflictive defilements have four aspects, namely the four inversions (perceiving things contrary to their true nature). The transmigratory defilements have two aspects, namely ignorance (avidya) and craving (trsna). Why is this so? Because from the three unwholesome roots (greed, hatred, and delusion) arise various karmic defilements. Because the four inversions can generate various afflictive defilements. Once afflictions have arisen, through the gateway of ignorance, those who have left home (monastics) can generate various transmigratory defilements. Through the gateway of craving, those who remain at home (lay practitioners) can generate various transmigratory defilements. Pure practitioners broadly have three trainings (sila, samadhi, prajna) and five grounds (the ground of accumulation, the ground of application, the ground of seeing, the ground of cultivation, and the ground of consummation), as has been previously explained. It should be known that the trainings, etc., have nine fundamental aspects, namely the superior training in morality (adhicitta-sila) and the superior training in concentration (adhicitta-samadhi), and having non-greed, non-hatred, and non-delusion. In the ground of accumulation and the ground of application, there is the superior training in wisdom (adhiprajna-prajna). There are the four non-inversions (correct perceptions of reality), clarity (vidya), and liberation (vimoksha) in the ground of seeing, the ground of cultivation, and the ground of consummation. Those who act for their own benefit refer to self-benefiting actions, such as those of Sravakas (hearers who attain enlightenment by listening to the Dharma) and Pratyekabuddhas (solitary Buddhas who attain enlightenment independently). Although they may sometimes engage in actions that benefit others, their fundamental aspiration is not solely to benefit others. Therefore, their actions are called self-benefiting actions. Those who act for the benefit of others refer to actions that benefit others, such as those of Buddhas and Bodhisattvas who desire to benefit countless beings, to bring happiness to countless beings, and so forth. Those who cause detachment refer to those who rebuke the six kinds of dark-side practices (actions leading to negative consequences), revealing their faults and causing detachment from desire. 'Revealing' refers to revealing the four noble truths (duhkha, samudaya, nirodha, marga) in order to cause the learning of white-side practices (actions leading to positive consequences). 'Instructing' refers to placing those who have already gained faith and understanding in a place of learning, causing them to correctly receive and practice. Because they have already gained freedom in that regard, they then request, saying, 'What should I do now? I only wish for your instruction.' Therefore, they are told, 'You should now correctly do and follow such and such things.' 'Praising and encouraging' refers to praising and encouraging the minds of those sentient beings who become discouraged in their knowledge, practice, or attainment, causing them to have strength in those matters. 'Rejoicing' refers to truly praising and making joyful those sentient beings who diligently and correctly practice the Dharma and the practices that accord with the Dharma. Furthermore, causing detachment and revealing, or there are those who cause detachment without revealing, such as instructing others to detach from desire, but saying to them...
曰。如某所言不應作者。汝今必定不應復作。或怖彼言汝若作者我必當作如是如是。或復求彼汝若是我親愛善友。必不應作。或有示現不令離欲。如處中者。示現功德及與過失。而未堪遮令離過失。或有令離欲亦示現。如示彼過令其離欲。教導贊勵者。謂初未受學令其受學。既受學已未上升進。令其升進。慶喜者。若可慶喜而慶喜時。有五勝利。一者令彼於己所證其心決定。二者令余于彼所證功德生趣證心。三者令誹謗者心得清凈。四者令不清凈者心處中住。五者令清凈者倍復增長。若有補特伽羅慶他善事。當知造作增長。能感悅意天生之業。若命終已。隨彼彼生。常聞悅意美妙音聲。一切境界無不悅意。複次欲行或有能感善趣。如為欲故造后善業。或有能感惡趣。如以非法攝受諸欲。離行若有毀犯能感惡趣。若能成辦能感善趣。及能作涅槃資糧。善行能感善趣。及作涅槃資糧。不善行能感惡趣。苦行能感惡趣。由依邪見自苦身故。非苦行能作涅槃資糧。順退分行順進分行。隨其所應。退墮升進雜染行。能感生死。清凈行能證涅槃。自義行唯令自身往善趣。逮升進證涅槃。他義行俱令自他往善趣。逮升進證涅槃。
如是三事中根本事有六種。謂初善趣乃至涅槃為后。得方便事有十二種。謂十二行。悲愍他事有五
【現代漢語翻譯】 現代漢語譯本：他說：『如果某人所說的不應該做，你現在必定不應該再做。』或者害怕他們說：『你如果做了，我必定會做這樣這樣。』或者請求他們說：『你如果是我的親愛善友，必定不應該做。』或者有人示現不讓人離開慾望，就像處在中立位置的人，示現功德以及過失，而不能夠遮止，使人離開過失。或者有人讓人離開慾望也示現，就像示現那些過失，使他們離開慾望。教導贊勵的人，是指最初沒有受學，使他們受學；已經受學了，但沒有上升進步，使他們上升進步。慶喜的人，如果可以慶喜而慶喜時，有五種勝利：第一，使他們對於自己所證悟的，內心決定；第二，使其他人對於他們所證悟的功德，生起趣向證悟的心；第三，使誹謗的人心得清凈；第四，使不清凈的人心處在中立；第五，使清凈的人更加增長。如果有人讚美他人的善事，應當知道這是造作增長能夠感得悅意天生的業。如果命終之後，隨著他們所生的，常常聽聞悅意美妙的聲音，一切境界沒有不悅意的。再次，欲行，或者有能夠感得善趣（sugati，好的去處），如爲了慾望而造作後世的善業；或者有能夠感得惡趣（durgati，壞的去處），如以非法攝取諸欲。離行，如果有毀犯，能夠感得惡趣；如果能夠成就，能夠感得善趣，以及能夠作為涅槃（nirvana，解脫）的資糧。善行能夠感得善趣，以及作為涅槃的資糧；不善行能夠感得惡趣。苦行能夠感得惡趣，由於依靠邪見自我折磨身體的緣故；非苦行能夠作為涅槃的資糧。順退分行、順進分行，隨著他們所相應的，退墮、升進。雜染行，能夠感得生死（samsara，輪迴）；清凈行，能夠證得涅槃。自義行，唯獨令自身前往善趣，獲得升進，證得涅槃；他義行，共同令自己和他人前往善趣，獲得升進，證得涅槃。 像這樣三件事中，根本的事有六種，是指最初的善趣乃至涅槃為最後。獲得方便的事有十二種，是指十二行。悲憫他人的事有五種。
【English Translation】 English version: He says: 'If what someone says should not be done, you definitely should not do it again now.' Or fearing them saying: 'If you do it, I will definitely do such and such.' Or requesting them saying: 'If you are my dear and good friend, you definitely should not do it.' Or someone demonstrates not letting people leave desires, like someone in a neutral position, demonstrating merits and faults, but unable to prevent people from leaving faults. Or someone lets people leave desires and also demonstrates, like demonstrating those faults to make them leave desires. Those who teach and encourage refer to those who initially have not studied, making them study; having already studied, but not rising and progressing, making them rise and progress. Those who rejoice, if it is appropriate to rejoice and they rejoice, there are five victories: first, making them certain in their hearts about what they have realized; second, making others develop a mind of interest in realizing the merits they have realized; third, purifying the minds of those who slander; fourth, placing the minds of those who are impure in a neutral state; fifth, causing those who are pure to increase even more. If someone praises the good deeds of others, one should know that this is creating and increasing the karma that can bring about pleasant heavenly rebirths. If, after death, according to where they are born, they constantly hear pleasant and wonderful sounds, and all realms are pleasant. Furthermore, actions motivated by desire, some can bring about good destinies (sugati), such as creating good karma for the sake of desires; or some can bring about bad destinies (durgati), such as acquiring desires through unlawful means. Actions of renunciation, if there are violations, can bring about bad destinies; if they can be accomplished, they can bring about good destinies, and can serve as resources for nirvana (nirvana, liberation). Virtuous actions can bring about good destinies and serve as resources for nirvana; non-virtuous actions can bring about bad destinies. Austere practices can bring about bad destinies, because of relying on wrong views and tormenting oneself; non-austere practices can serve as resources for nirvana. Actions that lead to decline, actions that lead to progress, according to what is appropriate for them, decline, progress. Defiled actions can bring about samsara (samsara, cycle of rebirth); pure actions can realize nirvana. Actions for one's own benefit only lead oneself to good destinies, attaining progress, realizing nirvana; actions for the benefit of others lead both oneself and others to good destinies, attaining progress, realizing nirvana. Like this, among these three things, there are six fundamental things, referring to the initial good destinies up to nirvana as the last. There are twelve things that obtain means, referring to the twelve actions. There are five things that are compassionate towards others.
種。謂由五種悲愍眾生。此中由根本事增上力故。依十二行。如其所應令他離欲。乃至慶喜。
時依處者。謂略有三種言事。一者過去言事。二者未來言事。三者現在言事。如經廣說。
補特伽羅依處者。謂軟根等二十七種補特伽羅。應知其相。
即依如是如上所說。若事若時若補特伽羅故。諸佛世尊流佈聖教。是故說彼名為依處。過患義者。以要言之。于應毀厭義而起毀厭。或法或補特伽羅。
勝利義者。以要言之。于應稱讚義而起稱讚。或法或補特伽羅。
所治義者。以要言之。一切雜染行能治義者。以要言之。一切清凈行。如貪是所治不凈為能治。瞋是所治慈為能治。如是等盡當知。
略義者。謂宣說諸法同類相應。廣義者。謂宣說諸法異類相應。複次說不了義經故。說了義經故。複次有二種略義。一者名略。二者義略。如略義如是廣義。亦有二種。一有名廣。二者義廣。如世尊言舍利子我所說法。或略或廣。然悟解者甚難可得。廣說如經。當知。此中顯示世尊于契經中文廣義略。于伽他中義廣文略。
為攝十義故。說中間。嗢拖南曰。
諸地相作意 依處德非德 所對治能治 廣略義應知
複次如是略說佛教體性十種義已。諸說法者應依聖教尋
【現代漢語翻譯】 現代漢語譯本： 『種』，指的是由五種悲憫眾生之心而產生的行為。其中，由於根本之事的增上力，依據十二種行為，如其所應地令他人離欲，乃至慶喜（歡喜）。 『時依處』，指的是略有三種言事。一是過去言事，二是未來言事，三是現在言事。如經中所廣說。 『補特伽羅依處』，指的是軟根等二十七種補特伽羅（人）。應當瞭解他們的相狀。 即依據如是如上所說，若事、若時、若補特伽羅（人）的緣故，諸佛世尊才得以流佈聖教。因此說這些是聖教的『依處』。 『過患義』，簡要地說，就是對於應該毀厭的事物生起毀厭，無論是法還是補特伽羅（人）。 『勝利義』，簡要地說，就是對於應該稱讚的事物生起稱讚，無論是法還是補特伽羅（人）。 『所治義』，簡要地說，就是一切雜染之行。 『能治義』，簡要地說，就是一切清凈之行。例如，貪是所治，不凈觀是能治；瞋是所治，慈心是能治。諸如此類，都應當知曉。 『略義』，指的是宣說諸法同類相應。 『廣義』，指的是宣說諸法異類相應。進一步說，因為說了不了義經，所以說了了義經。進一步說，有二種略義：一是名略，二是義略。如同略義一樣，廣義也有二種：一是名廣，二是義廣。如世尊所說：『舍利子，我所說法，或略或廣，然悟解者甚難可得。』廣說如經。應當知曉，這其中顯示了世尊在契經中是文廣義略，在伽他中是義廣文略。 爲了總攝十種意義，所以說中間的偈頌（嗢拖南）： 『諸地相作意，依處德非德，所對治能治，廣略義應知。』 進一步說，如是略說佛教體性的十種意義之後，諸說法者應當依據聖教尋...
【English Translation】 English version: 'Kind' refers to the actions arising from the five kinds of compassion for sentient beings. Among them, due to the increasing power of the fundamental matter, based on the twelve kinds of actions, appropriately cause others to be free from desire, and even rejoice (happiness). 'Time-basis' refers to briefly having three kinds of speech matters. First, past speech matters; second, future speech matters; and third, present speech matters, as extensively described in the scriptures. 'Pudgala (person)-basis' refers to the twenty-seven kinds of Pudgalas (persons) such as those with soft roots. Their characteristics should be understood. That is, based on what has been said above, it is because of things, times, and Pudgalas (persons) that all Buddhas and World Honored Ones can spread the holy teachings. Therefore, these are said to be the 'bases' of the holy teachings. 'Fault meaning' briefly means to generate aversion towards things that should be despised, whether it is Dharma or a Pudgala (person). 'Victory meaning' briefly means to generate praise towards things that should be praised, whether it is Dharma or a Pudgala (person). 'That which is to be subdued' briefly means all defiled actions. 'That which can subdue' briefly means all pure actions. For example, greed is what is to be subdued, and impurity contemplation is what can subdue it; anger is what is to be subdued, and loving-kindness is what can subdue it. All such things should be known. 'Brief meaning' refers to explaining that all Dharmas are similar and corresponding. 'Extensive meaning' refers to explaining that all Dharmas are different and corresponding. Furthermore, because the scriptures of provisional meaning are spoken, the scriptures of definitive meaning are spoken. Furthermore, there are two kinds of brief meanings: first, brief in name; second, brief in meaning. Just like the brief meaning, there are also two kinds of extensive meanings: first, extensive in name; second, extensive in meaning. As the World Honored One said: 'Shariputra, the Dharma I speak is either brief or extensive, but those who understand it are very difficult to find.' It is extensively explained in the scriptures. It should be known that this shows that the World Honored One's sutras are extensive in words but brief in meaning, and the Gathas are extensive in meaning but brief in words. In order to summarize the ten meanings, the intermediate verse (Udanah) is spoken: 'The characteristics of the grounds, mental activities, the basis, virtues and non-virtues, what is to be treated and what can treat, the extensive and brief meanings should be known.' Furthermore, after briefly explaining the ten meanings of the nature of Buddhism, all Dharma speakers should seek according to the holy teachings...
求十種若具不具。既自求已應為他說。
如是建立諸經文義體已。諸說法者應以五相隨順解釋一切佛經。謂初應略說法要。次應宣說等起。次應宣說其義。次應釋難。后應辯次第。
法者。略有十二種。謂契經等十二分教。契經者。謂貫穿義長行直說。多分攝受意趣體性。
應頌者。謂長行后宣說伽他。又略摽所說不了義經。
記別者。謂廣分別略所摽義。及記命過弟子生處。
諷頌者。謂以句說。或以二句或以三四五六句說。
自說者。謂無請而說。為令弟子得勝解故。為令上品所化有情安住勝理。自然而說。如經言世尊今者自然宣說。緣起者。謂有請而說。如經言世尊一時依黑鹿子為諸苾芻宣說法要。又依別解脫因起之道。毗奈耶攝所有言說。又於是處說如是言。世尊依如是如是因緣。依如是如是事。說如是如是語。
譬喻者。謂有譬喻經。由譬喻故隱義明瞭。本事者。謂除本生。宣說前際諸所有事本生者。謂宣說己身於過去世行菩薩行時自本生事。
方廣者。謂說菩薩道。如說七地四菩薩行。及說諸佛百四十種不共佛法。謂四一切種清凈。乃至一切種妙智。如菩薩地已廣說。又復此法廣故。多故。極高大故。時長遠故。謂極勇猛經三大劫阿僧企耶。方得成滿
【現代漢語翻譯】 現代漢語譯本： 求十種圓滿或不圓滿的條件。自己尋求之後，也應為他人宣說。
像這樣建立了諸經的文義體系之後，說法者應當以五種方式隨順解釋一切佛經。第一，應當簡略地說出法要；第二，應當宣說等起（動機或原因）；第三，應當宣說其意義；第四，應當解釋疑難；最後，應當辨明次第。
法，略有十二種，即契經等十二分教。契經（Sutra）指的是貫穿義理、用長行文直接敘述的經典，多半攝用意趣的體性。
應頌（Geya）指的是在長行文之後宣說的伽陀（偈頌），又簡略地標示所說的不了義經。
記別（Vyakarana）指的是廣泛地分別解釋簡略標示的意義，以及記述命終弟子的生處。
諷頌（Gatha）指的是用一句、兩句、三句、四句、五句或六句來宣說的偈頌。
自說（Udana）指的是沒有請求而自己宣說的法，爲了讓弟子獲得殊勝的理解，爲了讓上品根器的所化有情安住于殊勝的道理，自然而然地宣說。如經中所說：『世尊現在自然宣說。』緣起（Nidana）指的是有請求而宣說的法，如經中所說：『世尊一時在黑鹿子處為諸比丘宣說法要。』又依據別解脫因所生起的道，毗奈耶（Vinaya，戒律）所攝的一切言說。又在這些地方說這樣的話：『世尊依據如此如此的因緣，依據如此如此的事情，說如此如此的話。』
譬喻（Avadana）指的是有譬喻的經典，由於譬喻的緣故，隱晦的意義變得明瞭。本事（Itivrttaka）指的是除了本生之外，宣說過去世的所有事情。本生（Jataka）指的是宣說自己於過去世行菩薩行時自身的本生事蹟。
方廣（Vaipulya）指的是宣說菩薩道，如宣說七地、四菩薩行，以及宣說諸佛的一百四十種不共佛法，即四一切種清凈，乃至一切種妙智，如《菩薩地》中已經廣泛地說明。而且此法廣大、眾多、極其高大，時間長遠，即極其勇猛地經歷三大阿僧祇劫（Asankhyeya），才能圓滿成就。
【English Translation】 English version: To seek the ten kinds of completeness or incompleteness. Having sought for oneself, one should also speak of them for others.
Having thus established the textual system of the sutras, those who expound the Dharma should explain all the Buddha's teachings in accordance with five aspects. First, one should briefly state the essentials of the Dharma; second, one should proclaim the motivation (or cause); third, one should proclaim its meaning; fourth, one should explain the difficulties; and finally, one should clarify the order.
The Dharma is briefly of twelve kinds, namely the twelve divisions of teachings such as Sutra. Sutra refers to the scriptures that penetrate the meaning and are directly narrated in prose, mostly encompassing the nature of the intended meaning.
Geya refers to the Gathas (verses) proclaimed after the prose, and briefly indicates the meaning of the incomplete sutras.
Vyakarana refers to the extensive explanation of the briefly indicated meaning, as well as the record of the place of birth of the deceased disciples.
Gatha refers to the verses proclaimed in one, two, three, four, five, or six lines.
Udana refers to the Dharma spoken spontaneously without request, in order to enable disciples to gain superior understanding, and to enable sentient beings of superior capacity to abide in superior principles, naturally speaking. As it is said in the sutra: 'The World Honored One now spontaneously proclaims.' Nidana refers to the Dharma spoken upon request, as it is said in the sutra: 'The World Honored One once proclaimed the essentials of the Dharma to the Bhikkhus at the Black Deer Park.' Also, according to the path arising from the cause of individual liberation, all the words contained in the Vinaya (discipline). And in these places it is said: 'The World Honored One, based on such and such causes and conditions, based on such and such events, speaks such and such words.'
Avadana refers to the sutras with parables, and because of the parables, the obscure meaning becomes clear. Itivrttaka refers to the narration of all the events of the past, except for the Jataka. Jataka refers to the narration of one's own past lives when practicing the Bodhisattva path.
Vaipulya refers to the exposition of the Bodhisattva path, such as the exposition of the seven grounds, the four Bodhisattva practices, and the one hundred and forty unshared Buddha Dharmas of the Buddhas, namely the four kinds of purity, up to the all-knowing wisdom, as has been extensively explained in the Bodhisattva-bhumi. Moreover, this Dharma is vast, numerous, extremely high and great, and of long duration, that is, it takes three great Asankhyeya kalpas (Asankhyeya) of extreme vigor to be fully accomplished.
故。名方廣。未曾有法者。謂諸如來。若諸聲聞。若在家者說希奇法。如諸經中因希有事起于言說。論議者。謂諸經典循環研竅摩呾理迦。且如一切了義經皆名摩呾理迦。謂於是處世尊自廣分別諸法體相。又於是處諸聖弟子已見諦跡。依自所證無倒分別諸法體相。此亦名為摩呾理迦。即此摩呾理迦亦名阿毗達磨。猶如世間一切書算詩論等皆有摩呾理迦。當知經中循環研竅諸法體相。亦復如是。又如諸字若無摩呾理迦即不明瞭。如是契經等十二分聖教。若不建立諸法體相。即不明瞭。若建立已即得明瞭。又無雜亂宣說法相。是故即此摩呾理迦。亦名阿毗達磨。又即依此摩呾理迦。所餘解釋諸經義者。亦名論議。
等起者。謂由三種若事若時若補特伽羅依處故。隨應當說。謂如是補特伽羅。有如是行。為令離欲乃至慶喜。已說等起。次應說義。義者。略有二種。一者總義。二者別義。由四種相當說總義。一者引了義經故。二者分別事究竟故。三者行故。四者果故。行復二種。一者邪行。二者正行。果亦二種。一者正行果。二者邪行果。由四種相當說別義。一者分別差別名。二者分別自體相。三者訓釋言詞。四者義門差別。訓釋言詞。復由五種方便。一由相故。二由自性故。三由業故。四由法故。五由因果故。義門差
【現代漢語翻譯】 現代漢語譯本：因此，（此法）名為『方廣』（Vipula，廣大）。『未曾有法』（Adbhuta-dharma）指的是諸如來（Tathagata，如來）、諸聲聞（Sravaka，聽聞佛法者）或在家居士所說的稀奇之法。例如，在各種經典中，由於稀有的事情而引發的言說。『論議』（Abhidharma）指的是諸經典循環研習、探究『摩呾理迦』（Matrika，論母）。例如，一切了義經（Nītārtha-sūtra，究竟意義的經典）都稱為『摩呾理迦』。意思是，世尊（Bhagavan，佛）在此處親自廣泛地分別諸法的體相。又或者，諸聖弟子（Arya-śrāvaka，證悟的弟子）已經見到真諦的軌跡，依據自己所證悟的，如實無誤地分別諸法的體相。這也稱為『摩呾理迦』。這『摩呾理迦』也稱為『阿毗達磨』（Abhidharma，論）。猶如世間一切書算、詩論等都有『摩呾理迦』。應當知道，經典中循環研習、探究諸法的體相也是如此。又如諸字若沒有『摩呾理迦』就不明瞭。如此，契經（Sutra，佛經）等十二分聖教（Dvādaśāṅga-buddhavacana，佛陀的十二種教法），如果不建立諸法的體相，就不明瞭。如果建立了，就能明瞭，而且沒有雜亂地宣說法相。因此，這『摩呾理迦』也稱為『阿毗達磨』。又依據這『摩呾理迦』，其餘解釋諸經義的人，也稱為『論議』。 『等起』（Samutthāna）指的是由三種情況——事、時、補特伽羅（Pudgala，人）——所依據的處所，隨其應當而說。例如，『這樣的補特伽羅，有這樣的行為，爲了令其離欲乃至慶喜』，這已經說了等起，接下來應當說義。『義』（Artha）略有二種：一是總義，二是別義。由四種相當說總義：一是引用了義經，二是分別事究竟，三是行，四是果。行又分為兩種：一是邪行，二是正行。果也分為兩種：一是正行果，二是邪行果。由四種相當說別義：一是分別差別名，二是分別自體相，三是訓釋言詞，四是義門差別。訓釋言詞，又由五種方便：一由相故，二由自性故，三由業故，四由法故，五由因果故。義門差別。
【English Translation】 English version: Therefore, it is named 'Vipula' (方廣, vast and extensive). 'Adbhuta-dharma' (未曾有法, unprecedented Dharma) refers to the wonderful teachings spoken by the Tathagatas (如來, Thus Come Ones), Sravakas (聲聞, Hearers), or lay practitioners. For example, in various sutras, speech arises from rare events. 'Abhidharma' (論議) refers to the cyclical study and investigation of 'Matrika' (摩呾理迦, matrix) in the scriptures. For example, all Nītārtha-sūtras (了義經, sutras of definitive meaning) are called 'Matrika'. This means that the Bhagavan (世尊, the Blessed One) personally and extensively distinguishes the characteristics of all dharmas in this place. Furthermore, the Arya-śrāvakas (聖弟子, noble disciples) have already seen the traces of the truth, and based on their own realization, they accurately and without error distinguish the characteristics of all dharmas. This is also called 'Matrika'. This 'Matrika' is also called 'Abhidharma'. Just as all books, calculations, poems, and treatises in the world have 'Matrika', it should be known that the cyclical study and investigation of the characteristics of all dharmas in the scriptures is also like this. Furthermore, just as letters are unclear without 'Matrika', so too, the twelve divisions of the Holy Teachings (Dvādaśāṅga-buddhavacana, 十二分聖教), such as the Sutras (契經), are unclear if the characteristics of all dharmas are not established. If they are established, they become clear, and the characteristics of the Dharma are proclaimed without confusion. Therefore, this 'Matrika' is also called 'Abhidharma'. Furthermore, those who explain the meaning of the sutras based on this 'Matrika' are also called 'Abhidharma'. 'Samutthāna' (等起, arising) refers to the place based on three conditions—event, time, and Pudgala (補特伽羅, person)—that should be spoken according to what is appropriate. For example, 'Such a Pudgala has such behavior, in order to cause them to be free from desire and even to rejoice.' This has already spoken of arising, and next, the meaning (Artha, 義) should be spoken. 'Meaning' is roughly of two types: general meaning and specific meaning. General meaning should be spoken in terms of four aspects: first, quoting sutras of definitive meaning; second, distinguishing the ultimate nature of things; third, practice; and fourth, result. Practice is further divided into two types: wrong practice and right practice. Result is also divided into two types: the result of right practice and the result of wrong practice. Specific meaning should be spoken in terms of four aspects: first, distinguishing different names; second, distinguishing the characteristics of the self-nature; third, explaining words; and fourth, differences in the gates of meaning. Explaining words is further done through five means: first, by characteristic; second, by self-nature; third, by action; fourth, by Dharma; and fifth, by cause and effect. Differences in the gates of meaning.
別。當知復由五相。一者自性差別故。二者界差別故。三者時差別故。四者位差別故。五者補特伽羅差別故。此中自性差別者。謂色自性有十色處差別。受自性有三受差別。想自性有六想差別。行自性有三行差別。識自性有六識差別。如是等類當知諸法自性差別。界差別者。謂欲界差別故。色界差別故。無色界差別故。時差別者。謂過去時差別故。未來時差別故。現在時差別故。位差別者。當知有二十五種分位差別。謂下中上三位差別故。苦樂不苦不樂三位差別故。善不善無記三位差別故。聞思修三位差別故。增上戒增上心增上慧三位差別故。內外二位差別故。所取能取二位差別故。所治能治二位差別故。現前不現前二位差別故。因果二位差別故。補特伽羅差別者。如前所說二十七種補特伽羅。應知差別。
釋難者。若自設難若他設難皆應解釋。當知此難略由五相。一者為未了義得顯了故。如言此文有何義耶。二者語相違故。如言何故世尊先所說異。今所說異。三者道理相違故。如有顯示與四道理相違之義。四者不決定顯示故。如言何故世尊於一種義。于彼彼處種種異門。差別顯示。五者究竟非現見故。如言內我有何體性有何色相。而言常恒無有變易如是正住。如是等類難相應知。於此五難隨其次第應當解釋。
【現代漢語翻譯】 現代漢語譯本： 此外，應當知道（諸法）的差別還由於五種相：第一是自性差別；第二是界差別；第三是時差別；第四是位差別；第五是補特伽羅（pudgala，人）差別。 其中，自性差別是指：色（rūpa，物質）的自性有十色處（dasarūpāyatana，十種色法）的差別；受（vedanā，感受）的自性有三受（tisro vedanā，三種感受）的差別；想（saṃjñā，表象）的自性有六想（ṣaṭ saṃjñā，六種想法）的差別；行（saṃskāra，意志）的自性有三行（trayaḥ saṃskārāḥ，三種行為）的差別；識（vijñāna，意識）的自性有六識（ṣaṭ vijñānāni，六種意識）的差別。像這樣等等，應當知道諸法的自性差別。 界差別是指：由於欲界（kāmadhātu，慾望界）的差別、色界（rūpadhātu，色界）的差別、無色界（arūpadhātu，無色界）的差別。 時差別是指：由於過去時（atīta-adhvan，過去時）的差別、未來時（anāgata-adhvan，未來時）的差別、現在時（pratyutpanna-adhvan，現在時）的差別。 位差別是指：應當知道有二十五種分位差別，即下、中、上三位差別；苦、樂、不苦不樂三位差別；善、不善、無記三位差別；聞、思、修三位差別；增上戒（adhiśīla，增上戒）、增上心（adhicitta，增上心）、增上慧（adhiprajñā，增上慧）三位差別；內、外二位差別；所取、能取二位差別；所治、能治二位差別；現前、不現前二位差別；因、果二位差別。 補特伽羅差別是指：如前面所說的二十七種補特伽羅，應當知道他們的差別。
解釋疑問的人，無論是自己提出疑問還是他人提出疑問，都應當解釋。應當知道這些疑問大致由五種相構成：第一，爲了使未了之義得以顯明，例如說：『這段文字有什麼意義呢？』；第二，語言互相矛盾，例如說：『為什麼世尊先前所說的和現在所說的不同呢？』；第三，道理互相矛盾，例如有顯示與四種道理相違背的意義；第四，不確定地顯示，例如說：『為什麼世尊對於同一種意義，在不同的地方用種種不同的方式來差別顯示呢？』；第五，究竟的實相不是（凡夫）現量所能見到的，例如說：『內在的「我」有什麼體性，有什麼色相，卻說它是常恒不變的，像這樣正直地存在。』像這樣等等，相應的疑問應當知道。對於這五種疑問，按照它們的次序應當解釋。
【English Translation】 English version: Furthermore, it should be known that differences (of dharmas) also arise from five aspects: first, differences in self-nature (svabhāva); second, differences in realm (dhātu); third, differences in time (kāla); fourth, differences in position (avasthā); and fifth, differences in individuals (pudgala). Among these, differences in self-nature refer to: the self-nature of form (rūpa) having differences in the ten sense bases of form (dasarūpāyatana); the self-nature of feeling (vedanā) having differences in the three feelings (tisro vedanā); the self-nature of perception (saṃjñā) having differences in the six perceptions (ṣaṭ saṃjñā); the self-nature of volition (saṃskāra) having differences in the three volitions (trayaḥ saṃskārāḥ); and the self-nature of consciousness (vijñāna) having differences in the six consciousnesses (ṣaṭ vijñānāni). Like this and other similar cases, the differences in the self-nature of dharmas should be known. Differences in realm refer to: differences due to the desire realm (kāmadhātu), differences due to the form realm (rūpadhātu), and differences due to the formless realm (arūpadhātu). Differences in time refer to: differences due to past time (atīta-adhvan), differences due to future time (anāgata-adhvan), and differences due to present time (pratyutpanna-adhvan). Differences in position refer to: it should be known that there are twenty-five kinds of positional differences, namely, differences in the three positions of lower, middle, and upper; differences in the three positions of suffering, pleasure, and neither suffering nor pleasure; differences in the three positions of wholesome, unwholesome, and neutral; differences in the three positions of hearing, thinking, and meditating; differences in the three positions of higher morality (adhiśīla), higher mind (adhicitta), and higher wisdom (adhiprajñā); differences in the two positions of internal and external; differences in the two positions of what is grasped and what grasps; differences in the two positions of what is to be overcome and what overcomes; differences in the two positions of manifest and unmanifest; and differences in the two positions of cause and effect. Differences in individuals refer to: as mentioned earlier, the twenty-seven kinds of individuals should be known to have differences.
Those who resolve difficulties, whether they raise the difficulties themselves or others raise them, should explain them. It should be known that these difficulties are roughly constituted by five aspects: first, in order to make the meaning that is not understood clear, for example, saying: 'What is the meaning of this passage?'; second, because the words contradict each other, for example, saying: 'Why are the words of the World Honored One different from what was said earlier and what is said now?'; third, because the reasoning contradicts each other, for example, there is a meaning that shows contradiction with the four kinds of reasoning; fourth, displaying without certainty, for example, saying: 'Why does the World Honored One, for the same meaning, display it differently in various places using various different methods?'; fifth, because the ultimate reality is not directly seen (by ordinary people), for example, saying: 'What is the nature and appearance of the inner 'self', yet it is said to be constant and unchanging, existing upright in this way.' Like this and other similar cases, corresponding difficulties should be known. For these five difficulties, they should be explained according to their order.
謂于不了義難方便顯了。于語相違難顯示意趣隨順會通。如於語相違難顯示意趣隨順會通。如是于不決定顯示難。于究竟非現見難。當知亦爾。于道理相違難。或以異教而決判之。或復示現四種道理。或復示現因果相應。所謂此言或為增果。或為增因。又于釋難應設四記。一者一向記。謂為如理來請問者。無倒建立諸法性相。二者分別記。謂為如理或不如理來請問者。開示差別諸法性相。三者反問記。謂為令彼戲論問者自敘己過。四者置記。由四因緣默置而記。謂無體性故。甚深等故。此廣如前思所成地已說其相。又如有問如來滅后為有無等。此於世俗及勝義諦所有理趣。皆不應記。是故說彼名為置記。此中如來約勝義諦。非有性故不可記別。約世俗諦。所依能依道相違故。彼果永斷不成實故。亦不可記如來滅后是有無等。
次第者。略有三種。一者圓滿次第。二者解釋次第。三者能成次第。為欲顯示此三次第。略引聖教。如世尊言我昔出家甚為盛美。第一盛美最極盛美。此言顯示盛美圓滿次第。又復說言。我曾處父凈飯王宮。顏容端正。乃至廣說。此言顯示盛美解釋次第。又復說言為何義故盛美出家。由見老病死等法故。此言顯示能成次第。又復經中略說諸法。如言三受樂受苦受不苦不樂受。如是等類。但顯
【現代漢語翻譯】 現代漢語譯本： 如果說對於不了義（未完全表達意義）的教義，難以用善巧方便來顯明瞭義（完全表達意義）的教義；對於語句表面矛盾，難以顯示其深層意趣，並使其會通順暢。正如對於語句表面矛盾難以顯示其深層意趣，並使其會通順暢一樣，對於不確定的顯示也同樣困難，對於究竟真理難以通過現見來理解也同樣困難，應當知道也是如此。對於與道理相違背的說法，難以調和，或者用其他教派的觀點來判斷，或者展示四種道理（事道理、理道理、證成道理、世間道理），或者展示因果相應的道理，即這種說法或者是爲了強調結果，或者爲了強調原因。此外，在解釋疑問時，應該設定四種回答方式：第一種是一概而答（一向記），即對於如理如實前來請問的人，毫無顛倒地建立諸法的體性和現象；第二種是分別解答（分別記），即對於如理或不如理前來請問的人，開示諸法體性和現象的差別；第三種是反問（反問記），即爲了讓那些以戲論來提問的人自己暴露過失；第四種是置之不答（置記），由於四種原因保持沉默不作回答：即因為所問之法無自性，因為所問之法甚深難解等等。這些內容在前面《思所成地》中已經詳細說明。又比如有人問如來涅槃后是有還是無等等問題，這些問題對於世俗諦和勝義諦的所有道理來說，都不應該回答。所以說這種回答叫做置記。這裡所說的如來，就勝義諦而言，因為沒有自性，所以無法記別；就世俗諦而言，因為所依賴的、能依賴的道是相違背的，而且其結果是永遠斷滅，不真實的，所以也無法記別如來涅槃后是有還是無等等問題。
次第（順序）大致有三種：第一種是圓滿次第，第二種是解釋次第，第三種是能成次第。爲了顯示這三種次第，簡略地引用聖教。如世尊所說：『我昔日出家，甚為盛美，第一盛美，最極盛美。』這句話顯示了盛美圓滿的次第。又說：『我曾住在父親凈飯王（Śuddhodana）的宮殿里，顏容端正，』乃至廣說。這句話顯示了盛美解釋的次第。又說：『爲了什麼原因盛美出家呢？因為見到衰老、疾病、死亡等現象的緣故。』這句話顯示了能成次第。又比如經中簡略地說諸法，如說三種感受：樂受、苦受、不苦不樂受。像這些等等，只是顯示了...
【English Translation】 English version: It is said that with regard to the un-definitive (not fully expressing meaning) teachings, it is difficult to use skillful means to clearly reveal the definitive (fully expressing meaning) teachings; with regard to statements that are superficially contradictory, it is difficult to reveal their profound intention and make them communicate smoothly. Just as it is difficult to reveal the profound intention of statements that are superficially contradictory and make them communicate smoothly, it is equally difficult to display the uncertain, and it is equally difficult to understand the ultimate truth through direct perception. It should be known that it is also the same. With regard to statements that contradict reason, it is difficult to reconcile them, or to judge them from the perspective of other schools, or to show the four kinds of reasons (the reason of things, the reason of principle, the reason of proof, and the reason of the world), or to show the reason of cause and effect, that is, this statement is either to emphasize the result or to emphasize the cause. In addition, when explaining questions, four kinds of answers should be set up: the first is a categorical answer (一向記, yīxiàng jì), that is, for those who come to ask questions truthfully and in accordance with reason, establish the nature and phenomena of all dharmas without any inversion; the second is to answer separately (分別記, fēnbié jì), that is, for those who come to ask questions truthfully or untruthfully, reveal the differences in the nature and phenomena of all dharmas; the third is to ask back (反問記, fǎnwèn jì), that is, in order to let those who ask questions with sophistry expose their own faults; the fourth is to remain silent and not answer (置記, zhì jì), and remain silent for four reasons: that is, because the dharma being asked about has no self-nature, because the dharma being asked about is profound and difficult to understand, and so on. These contents have been explained in detail in the previous section 'Ground of Thinking'. Also, for example, if someone asks whether the Tathagata (如來, Rúlái) exists or does not exist after Nirvana (涅槃, Nièpán), these questions should not be answered for all the reasons of mundane truth (世俗諦, shìsúdì) and ultimate truth (勝義諦, shèngyìdì). Therefore, it is said that this kind of answer is called placing it aside. The Tathagata mentioned here, in terms of ultimate truth, cannot be distinguished because it has no self-nature; in terms of mundane truth, because the path that is relied upon and the path that can be relied upon are contradictory, and the result is eternal extinction and is not real, so it is also impossible to distinguish whether the Tathagata exists or does not exist after Nirvana.
The order (次第, cìdì) is roughly of three types: the first is the order of perfection (圓滿次第, yuánmǎn cìdì), the second is the order of explanation (解釋次第, jiěshì cìdì), and the third is the order of accomplishment (能成次第, néngchéng cìdì). In order to show these three orders, the holy teachings are briefly cited. As the World Honored One (世尊, Shìzūn) said: 'When I renounced the world in the past, it was very beautiful, the most beautiful, the most extremely beautiful.' This sentence shows the order of perfection of beauty. It is also said: 'I once lived in the palace of my father, King Śuddhodana (凈飯王, Jìngfàn Wáng), with a handsome appearance,' and so on. This sentence shows the order of explanation of beauty. It is also said: 'For what reason did I renounce the world with beauty? Because I saw the phenomena of old age, sickness, death, and so on.' This sentence shows the order of accomplishment. Also, for example, the scriptures briefly say about all dharmas, such as saying three kinds of feelings: pleasant feeling, painful feeling, and neither pleasant nor painful feeling. Like these and so on, it only shows...
圓滿次第。由所餘句圓滿此受故。名圓滿。如受四諦亦爾。謂先說一句。後後隨順次第宣說。能成次第復有二種。謂或以前句成立后句。或以後句成立前句。解釋次第當知亦爾。
師者。謂成就十法。名說法師眾相圓滿。一者善於法義。謂於六種法十種義。善能解了故。二者能廣宣說。謂多聞聞持其聞積集故。三者具足無畏。謂于剎帝利等勝大眾中。宣說正法無所怯懼故。又因此故聲不嘶掉。腋不流汗。念無忘失故。四者言詞善巧。謂語工圓滿。八支成就。言詞具足。處眾說法故。語工圓滿者。謂文句相應助伴等。乃至廣說。八支成就者。謂此語言先首美妙等。乃至廣說。五者善方便說。謂二十種善巧方便宣說正法故。如以時殷重等。六者具足成就法隨法行。謂不唯聽聞以為究竟。如其所說即如是行故。七者威儀具足。謂說法時手足不亂。頭不動搖。面無變易。鼻不改異。進止往來威儀庠序故。八者勇猛精進。謂常樂聽聞所未聞法。于已聞法轉令明凈。不捨瑜伽。不捨作意心。不捨離內奢摩他故。九者無有厭倦。謂為四眾廣宣妙法。身心無倦故。十者具足忍力。謂罵弄訶責終不反報。若被輕蔑不生忿戚。乃至廣說。
說眾者。謂處五眾宣八種言。何等為八。一者可喜樂言。二者善開發言。三者善釋難言。
【現代漢語翻譯】 現代漢語譯本 圓滿次第。由於用剩餘的語句來圓滿這種領受，所以稱為『圓滿』。例如領受四聖諦也是這樣。就是先說一句，然後按照次第，一句接一句地宣說。能成就次第又有兩種，一種是用前面的語句來成立後面的語句，另一種是用後面的語句來成立前面的語句。解釋次第，應當知道也是這樣。
『師』（說法師）是指成就十種功德的人，才能稱為說法師，並且具備圓滿的相貌。第一，善於理解法義。也就是對於六種法和十種義理，能夠很好地理解。第二，能夠廣泛宣說。也就是博學多聞，能夠憶持所聞，並且積累所聞。第三，具有無畏。也就是在剎帝利（統治階層）等殊勝的大眾之中，宣說正法而無所畏懼。也因此，聲音不會嘶啞，腋下不會流汗，心念不會遺忘。第四，言辭善巧。也就是語言工巧圓滿，成就八支，言辭完備，能夠在眾人之中說法。語言工巧圓滿，是指文句相應，有輔助等等，乃至廣說。成就八支，是指這種語言開頭美妙等等，乃至廣說。第五，善於用方便之法宣說。也就是用二十種善巧方便來宣說正法。例如按時、殷重等等。第六，具足成就法隨法行。也就是不只是聽聞就以為究竟，而是按照所說的去做。第七，威儀具足。也就是說法的時候，手足不亂動，頭不搖晃，面部沒有變化，鼻子沒有異樣，進退往來威儀有秩序。第八，勇猛精進。也就是常常樂於聽聞沒有聽過的法，對於已經聽過的法，使其更加明凈，不捨棄瑜伽（相應），不捨棄作意心（專注），不捨棄離開內在的奢摩他（止）。第九，沒有厭倦。也就是為四眾（比丘、比丘尼、優婆塞、優婆夷）廣泛宣說妙法，身心沒有疲倦。第十，具足忍耐力。也就是被謾罵、戲弄、呵責，始終不反駁，如果被輕蔑，不生起憤怒，乃至廣說。
『說眾』（聽眾）是指在五種聽眾面前宣說八種言辭。哪八種呢？第一，令人喜悅的言辭。第二，善於啓發的言辭。第三，善於解釋疑難的言辭。
【English Translation】 English version The Perfection Stage. It is called 'Perfection' because this reception is perfected by the remaining sentences. It is also the same with receiving the Four Noble Truths. That is, first say one sentence, and then follow the order to proclaim sentence after sentence. There are two kinds of order that can be achieved. One is to establish the following sentence with the previous sentence, and the other is to establish the previous sentence with the following sentence. It should be known that the explanation of the order is also the same.
'Teacher' (Dharma Teacher) refers to a person who has achieved ten virtues, who can be called a Dharma Teacher, and has complete appearances. First, be good at understanding the meaning of the Dharma. That is, be able to understand the six kinds of Dharma and the ten kinds of meanings well. Second, be able to widely proclaim. That is, be learned and able to remember what you have heard, and accumulate what you have heard. Third, have fearlessness. That is, in the presence of superior audiences such as Kshatriyas (ruling class), proclaim the true Dharma without fear. Therefore, the voice will not be hoarse, the armpits will not sweat, and the mind will not be forgotten. Fourth, be skilled in speech. That is, the language is skillful and complete, achieving the eight branches, and the words are complete, and can speak in the crowd. Skillful and complete language refers to the correspondence of sentences, with assistance, etc., and so on. Achieving the eight branches means that this language has a beautiful beginning, etc., and so on. Fifth, be good at using expedient methods to proclaim. That is, use twenty kinds of skillful expedient methods to proclaim the true Dharma. For example, on time, earnestly, etc. Sixth, fully achieve Dharma practice according to the Dharma. That is, do not just think that listening is the ultimate, but do as you say. Seventh, have complete dignity. That is, when speaking, the hands and feet do not move randomly, the head does not shake, the face does not change, the nose is not different, and the demeanor of advancing and retreating is orderly. Eighth, be brave and diligent. That is, always be happy to hear the Dharma that has not been heard, and make the Dharma that has been heard more clear, do not abandon yoga (correspondence), do not abandon the mind of intention (concentration), and do not abandon leaving the inner Shamatha (cessation). Ninth, there is no weariness. That is, widely proclaim the wonderful Dharma for the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), and the body and mind are not tired. Tenth, have patience. That is, being scolded, teased, and reprimanded, never refuting, and if despised, not getting angry, and so on.
'Speaking to the assembly' (listeners) refers to proclaiming eight kinds of words in front of five kinds of listeners. What are the eight kinds? First, words that are pleasing. Second, words that are good at enlightening. Third, words that are good at explaining difficulties.
四者善分析言。五者善順入言。六者引余證言。七者勝辯才言。八者隨宗趣言。五眾者。一在家眾。二出家眾。三凈信眾。四邪惡眾。五處中眾。
可喜樂言者。當知有五相。一有證因。二有譬喻。三語具圓滿。四文句綺靡。五言詞顯了。善開發言者。開深隱義令粗顯故。辯粗顯義令深隱故。善釋難言者。以要言之。當知離五種難善成就故。善分析言者。於一一法依增一道理。乃至析為十種。或復過此。如依三法說或依四念住。乃至廣說。善順入言者。唯善顯現解釋契經應頌等法。終不引餘外道邪論。引余證言者。謂引余經成立所說。勝辯才言者。隨自所忍善分別義。隨宗趣言者。依摩呾理迦分別顯示。或依其餘無倒說者所說言教。如理解釋。
複次處在家眾。應依毀諸惡行贊諸善行。現說正法令其止息及進修故。處出家眾。應依增上戒等三學。現說正法令速欣樂故。處凈信等眾。應依聖教廣大威德。現說正法如其次第令倍增長。令處中信。令生凈信故。
瑜伽師地論卷第八十一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十二
彌勒菩薩說
三藏法師玄奘奉 詔譯攝釋分之下
聽者。謂如是說法者說正法時。應安處他令住恭敬無倒聽聞
【現代漢語翻譯】 現代漢語譯本： 四是善於分析言辭。五是善於順應聽者接受言辭。六是引用其他證據來支援言辭。七是具有卓越的辯才。八是言辭符合宗派的宗旨。五眾是：一、在家眾（在家信徒）。二、出家眾（僧侶）。三、凈信眾（具有清凈信仰的信徒）。四、邪惡眾（持有邪惡見解的人）。五、處中眾（不屬於以上任何一類的人）。 可喜樂的言辭，應當知道有五種特徵：一、有證據和理由。二、有比喻。三、語言完整圓滿。四、文辭優美華麗。五、言辭清晰明瞭。善於開發的言辭，是將深奧隱晦的意義變得粗淺顯明，或將粗淺顯明的意義變得深奧隱晦。善於解釋疑難的言辭，總而言之，應當知道是因為遠離五種困難而善於成就。善於分析的言辭，對於每一個法，依據增一的道理，乃至分析為十種，或者超過十種。例如，依據三法來說，或者依據四念住（身念住、受念住、心念住、法念住）等，乃至廣泛地解說。 善於順應聽者接受的言辭，只是善於顯現和解釋契經（佛經）、應頌等佛法，始終不引用其他外道邪論。引用其他證據的言辭，是指引用其他經典來成立所說的內容。具有卓越辯才的言辭，是隨順自己所理解的，善於分別義理。言辭符合宗派宗旨，是依據摩呾理迦（梵文：Matrika，論母，即論書的綱要或目錄）來分別顯示，或者依據其他沒有顛倒的說法者所說的言教，如理地解釋。 再次，處於在家眾中，應當依據毀壞各種惡行，讚揚各種善行，直接宣說正法，使他們停止惡行並努力修善。處於出家眾中，應當依據增上戒（更高的戒律）、增上定（更高的禪定）、增上慧（更高的智慧）這三學，直接宣說正法，使他們迅速地感到欣樂。處於凈信等眾中，應當依據聖教（佛陀的教導）廣大而有威德的力量，直接宣說正法，按照次第使他們的信心倍增，使處於中間狀態的人產生清凈的信心。 《瑜伽師地論》卷第八十一 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第八十二 彌勒菩薩說 三藏法師玄奘奉 詔譯 攝釋分之下 聽者，是指像這樣說法者在宣說正法時，應當安頓他人，使他們以恭敬的態度，沒有顛倒地聽聞。
【English Translation】 English version: Fourth, skillful in analyzing words. Fifth, skillful in adapting words to the listener's acceptance. Sixth, citing other evidence to support words. Seventh, possessing excellent eloquence. Eighth, words conforming to the sect's tenets. The five assemblies (Panca Parisad) are: 1. Householder assembly (those who are householders). 2. Renunciate assembly (monks and nuns). 3. Assembly of pure faith (those with pure faith). 4. Assembly of evil (those holding evil views). 5. Assembly of the neutral (those not belonging to any of the above). Joyful words should be known to have five characteristics: 1. Having evidence and reasons. 2. Having metaphors. 3. Language being complete and perfect. 4. Wording being beautiful and ornate. 5. Words being clear and understandable. Skillful in developing words means making profound and hidden meanings coarse and obvious, or making coarse and obvious meanings profound and hidden. Skillful in explaining difficult words, in short, should be known to be skillful in achieving because of being away from five kinds of difficulties. Skillful in analyzing words, for each and every dharma (teaching, principle), based on the principle of increasing by one, even analyzing into ten kinds, or even more than this. For example, based on the three dharmas to speak, or based on the four foundations of mindfulness (Sati Patthana) (mindfulness of body, feelings, mind, and dharmas), and so on, to explain extensively. Skillful in adapting words to the listener's acceptance means only being skillful in manifesting and explaining Sutras (discourses of the Buddha), Gathas (verses), and other Buddhist teachings, never citing other heretical or evil doctrines. Citing other evidence means citing other scriptures to establish what is being said. Possessing excellent eloquence means, according to one's own understanding, being skillful in distinguishing meanings. Words conforming to the sect's tenets means, based on the Matrika (a list of topics or categories), to distinguish and display, or based on the teachings of other non-inverted speakers, to explain according to reason. Furthermore, when among the householder assembly, one should rely on destroying all evil deeds and praising all good deeds, directly proclaiming the Dharma (teaching) to make them cease evil deeds and diligently cultivate good deeds. When among the renunciate assembly, one should rely on the three learnings of higher morality (Adhisila), higher concentration (Adhicitta), and higher wisdom (Adhiprajna), directly proclaiming the Dharma to make them quickly feel joy. When among the assembly of pure faith and others, one should rely on the vast and majestic power of the Holy Teaching (Buddha's teachings), directly proclaiming the Dharma in order to increase their faith in sequence, and to make those in a neutral state generate pure faith. Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), Volume Eighty-One Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra Yogacarabhumi-sastra, Volume Eighty-Two Said by Bodhisattva Maitreya Tripiṭaka Master Xuanzang, by imperial order, translated the section on 'Compendium of Explanations' Listeners, refers to when such a speaker is proclaiming the Dharma, they should settle others, causing them to listen with reverence and without inversion.
。云何安處。謂或由一因或乃至十。
一因者。謂恭敬聽法。現前能證利益安樂故。此中或有利益非安樂等四句。如菩薩地法受中已說。
二因者。謂善建立一切法故。善建立者。離諸過故具大義故。又為說者聽者所設劬勞有勝果故。若不爾者。能說能聽徒廢己業。虛設功勞應無有果。
三因者。恭敬聽法。能令眾生舍惡趣故。得善趣故。速能引攝涅槃因故。如是三事。要由恭敬聽聞方得。
四因者。一恭敬聽法。能善了達契經等法。二如是正法。能令眾生舍諸不善攝受諸善。若善聽者。則能精勤若舍若受。三由舍受故舍離惡因所招后苦。四由此受舍善惡因故。速證涅槃。
五因者。謂佛世尊所說正法。有因緣有出離。有依趣有勇猛有神變。如是諸句。如攝異門分當廣分別。復有五因。謂我當聞所未聞。我當聞已研究。我當除斷疑網。我當棄背諸見。我當以慧通達一切甚深句義。諸佛世尊說此五種。顯聞思修三所成慧清凈方便。謂初二種顯聞所成慧。次二種顯思所成慧。后一種顯修所成慧。
六因者。一為欲敬報大師恩德。謂佛世尊為我等故。行於無量難行苦行求得此法。云何今者而不聽聞。二觀自義利。謂佛正法有現義利。三究竟能離一切熱惱。四善順正儀。五易可了見。六
【現代漢語翻譯】 現代漢語譯本：什麼是安處？指的是或者由於一個原因，或者乃至十個原因。
一個原因指的是：恭敬地聽聞佛法。因為當下能夠證得利益和安樂。這裡面或者有利益而非安樂等等四種情況，就像在《菩薩地·法受》中已經說的那樣。
兩個原因指的是：因為能夠很好地建立一切法。所謂『善建立』，指的是遠離各種過失，並且具有重大的意義。而且，為說法者和聽法者所付出的辛勞帶來殊勝的果報。如果不是這樣，那麼能說和能聽的人就白白浪費了自己的精力，虛設的功勞應該不會有任何結果。
三個原因指的是：恭敬地聽聞佛法，能夠使眾生捨棄惡趣，得到善趣，並且迅速地引攝涅槃的因。這三件事，一定要通過恭敬地聽聞佛法才能得到。
四個原因指的是：第一，恭敬地聽聞佛法，能夠很好地通達契經等法。第二，這樣的正法，能夠使眾生捨棄各種不善，攝受各種善法。如果善於聽聞，就能精勤地捨棄不善，攝受善法。第三，由於捨棄和攝受，就能捨離惡因所招感的後世痛苦。第四，由於通過這種捨棄和攝受善惡之因，就能迅速地證得涅槃。
五個原因指的是：佛世尊所說的正法，有因緣，有出離，有依趣，有勇猛，有神變。這些語句，就像在《攝異門分》中應當廣泛分別的那樣。還有五個原因：我應當聽聞那些未曾聽聞的；我應當在聽聞之後加以研究；我應當去除斷除疑網；我應當棄背各種見解；我應當以智慧通達一切甚深的語句和意義。諸佛世尊宣說了這五種，顯示了聞、思、修三種所成就的智慧的清凈方便。其中前兩種顯示了聞所成慧，次兩種顯示了思所成慧，后一種顯示了修所成慧。
六個原因指的是：第一，爲了恭敬地報答大師的恩德。佛世尊爲了我們，行持了無量難以實行的苦行，才求得了這個佛法。為什麼現在不去聽聞呢？第二，觀察自身的義利。佛的正法具有當下的義利。第三，究竟能夠遠離一切熱惱。第四，能夠很好地順應正法儀軌。第五，容易理解和看見。第六，...
【English Translation】 English version: What is a place of security? It refers to either due to one cause, or even up to ten causes.
One cause refers to: respectfully listening to the Dharma. Because one can presently realize benefits and happiness. Among these, there may be four possibilities such as benefit but not happiness, as already explained in the Bodhisattvabhumi's (菩薩地) section on receiving the Dharma.
Two causes refer to: because it can well establish all Dharmas. 'Well establish' means to be free from all faults and to possess great meaning. Moreover, the efforts made by the speaker and the listener bring about superior results. If this were not the case, then the speaker and the listener would be wasting their efforts, and the labor expended would have no result.
Three causes refer to: respectfully listening to the Dharma enables sentient beings to abandon evil destinies, attain good destinies, and quickly draw near to the cause of Nirvana (涅槃). These three things can only be obtained through respectfully listening to the Dharma.
Four causes refer to: first, respectfully listening to the Dharma enables one to well understand the Sutras (契經) and other Dharmas. Second, such a true Dharma enables sentient beings to abandon all that is unwholesome and embrace all that is wholesome. If one listens well, one can diligently abandon the unwholesome and embrace the wholesome. Third, by abandoning and embracing, one can abandon the future suffering caused by evil deeds. Fourth, by abandoning and embracing the causes of good and evil, one can quickly attain Nirvana (涅槃).
Five causes refer to: the true Dharma spoken by the Buddha (佛) has causes and conditions, liberation, refuge, courage, and miraculous transformations. These statements should be extensively explained in the Samgraha-viniscaya (攝異門分). There are also five causes: I should hear what I have not yet heard; I should study what I have heard; I should remove doubts and uncertainties; I should abandon all views; I should use wisdom to understand all profound statements and meanings. The Buddhas (佛) have spoken of these five, revealing the pure means of wisdom achieved through hearing, thinking, and meditating. The first two reveal the wisdom achieved through hearing, the next two reveal the wisdom achieved through thinking, and the last one reveals the wisdom achieved through meditating.
Six causes refer to: first, to respectfully repay the kindness of the great teacher. The Buddha (佛), for our sake, practiced countless difficult austerities to obtain this Dharma. Why should we not listen now? Second, to observe one's own benefit. The Buddha's (佛) true Dharma has present benefits. Third, it can ultimately be free from all afflictions. Fourth, it can well accord with the proper Dharma practices. Fifth, it is easy to understand and see. Sixth, ...
諸聰慧者內證所知。
七因者。謂我當修集七種正法。我當知法知義。乃欲善知補特伽羅尊卑差別。
八因者。一佛法易得。乃至為旃荼羅等而開示故。二易可修學。行住坐臥皆得修故。三引發義利。謂能引發增上生果決定勝果故。四初善故。五中善故。六后善故。七感現樂果故。八引后樂果故。
九因者。謂能解脫九種世間逼迫事故。一能出生死大牢獄故。二永斷貪等堅牢縛故。三棄捨七財貧。建立七財富故。四超度善行聞正法儉。建立善行聞正法豐故。五滅無明闇起智慧明故。六度四暴流升涅槃岸故。七究竟能療煩惱病故。八解脫一切貪愛罥故。九能度無始生死曠野稠林行故。諸牢獄中生死牢獄最為第一。是故先說。
十因者。一恭敬聽法得思擇力。由此能受聞法勝利。如法求財不以非法。深見過患而受用之。二善知出離。謂喪失財寶無憂無戚。亦不嗟怨。乃至廣說。眷屬離壞。若遭病苦不甚悲嘆。亦不愁惱。乃至廣說。三于諸欲中深見過患。及見出離最勝功德。清凈出家舍離上妙臥具貪著。乃至能證諸妙靜慮。四恭敬聽法速順證解廣大甚深相似甚深諸緣起法。又能引發廣大善根出離歡喜。如世尊說。我聖弟子專心屬耳聽聞正法。能斷五法能修七法。速疾圓滿。五諸聖弟子恭敬聽法。所
【現代漢語翻譯】 現代漢語譯本： 諸位有智慧的人通過內在的證悟可以瞭解這些道理。
七個原因是指：我應當修習七種正法。我應當了解法的含義和法的本質，從而能夠善於瞭解不同補特伽羅（指人，眾生）的尊卑差別。
八個原因是指：一，佛法容易獲得，因為佛陀為旃荼羅（古印度社會最低等級的人）等一切眾生開示佛法。二，佛法容易修學，因為行住坐臥都可以修習。三，佛法能夠引發利益，即能夠引發增上生果（指人天善道）和決定勝果（指解脫輪迴）。四，佛法開始時是善的。五，佛法中間是善的。六，佛法最終是善的。七，佛法能帶來現世的快樂果報。八，佛法能帶來未來的快樂果報。
九個原因是指：佛法能夠解脫九種世間的逼迫事故。一，能夠脫離生死的大牢獄。二，能夠永遠斷除貪婪等堅固的束縛。三，能夠捨棄七種貧乏，建立七種財富。四，能夠超越善行和聽聞正法的匱乏，建立善行和聽聞正法的豐盛。五，能夠滅除無明的黑暗，生起智慧的光明。六，能夠度過四種暴流（指欲流、有流、見流、無明流），登上涅槃的彼岸。七，最終能夠治療煩惱的疾病。八，能夠解脫一切貪愛的羅網。九，能夠度過無始以來的生死曠野稠密的叢林。在所有的牢獄中，生死牢獄是最為嚴重的，所以首先提到。
十個原因是指：一，恭敬地聽聞佛法能夠獲得思擇的力量，因此能夠接受聽聞佛法的勝利果實。能夠如法地尋求財富，而不是通過非法手段。能夠深刻地認識到過患，然後才受用它。二，善於瞭解出離，即喪失財寶時不會憂愁悲傷，也不會抱怨，乃至廣說。眷屬離散，或者遭遇病痛時，不會過度悲傷，也不會愁惱，乃至廣說。三，對於各種慾望，能夠深刻地認識到過患，並且看到出離最殊勝的功德。能夠清凈地出家，捨棄上妙的臥具和貪著，乃至能夠證得各種美妙的禪定。四，恭敬地聽聞佛法，能夠迅速地、順應地證悟和理解廣大、甚深、相似甚深的各種緣起法。並且能夠引發廣大的善根和出離的歡喜。正如世尊所說：我的聖弟子專心致志地聽聞正法，能夠斷除五種法，能夠修習七種法，迅速地圓滿。五，各位聖弟子恭敬地聽聞佛法。
【English Translation】 English version: These are known internally by the wise.
The seven causes are: I should cultivate seven kinds of right Dharma. I should know the meaning of the Dharma and the essence of the Dharma, so that I can be good at knowing the differences in rank among different Pudgalas (referring to people, sentient beings).
The eight causes are: First, the Buddha-dharma is easy to obtain, because the Buddha teaches the Dharma to all beings, including Chandalas (the lowest class in ancient Indian society). Second, the Buddha-dharma is easy to practice, because it can be practiced while walking, standing, sitting, and lying down. Third, the Buddha-dharma can bring benefits, that is, it can bring the fruits of higher rebirth (referring to rebirth in the realms of humans and gods) and the fruits of definite victory (referring to liberation from reincarnation). Fourth, the Buddha-dharma is good in the beginning. Fifth, the Buddha-dharma is good in the middle. Sixth, the Buddha-dharma is good in the end. Seventh, the Buddha-dharma can bring happiness in this life. Eighth, the Buddha-dharma can bring happiness in the future.
The nine causes are: The Buddha-dharma can liberate from the nine kinds of worldly oppressions. First, it can escape from the great prison of birth and death. Second, it can forever cut off the firm bonds of greed and so on. Third, it can abandon the seven kinds of poverty and establish the seven kinds of wealth. Fourth, it can transcend the scarcity of good deeds and hearing the right Dharma, and establish the abundance of good deeds and hearing the right Dharma. Fifth, it can extinguish the darkness of ignorance and generate the light of wisdom. Sixth, it can cross the four floods (referring to the flood of desire, the flood of existence, the flood of views, and the flood of ignorance) and ascend to the shore of Nirvana. Seventh, it can ultimately cure the diseases of afflictions. Eighth, it can liberate from the net of all craving. Ninth, it can cross the dense forest of the wilderness of beginningless birth and death. Among all prisons, the prison of birth and death is the most serious, so it is mentioned first.
The ten causes are: First, respectfully listening to the Dharma can obtain the power of discernment, so one can receive the victorious fruits of listening to the Dharma. One can seek wealth lawfully, rather than through illegal means. One can deeply recognize the faults before enjoying it. Second, one is good at understanding renunciation, that is, one will not be sad or mourn when losing wealth, nor will one complain, and so on. When relatives are separated, or when encountering illness, one will not be overly sad, nor will one be worried, and so on. Third, regarding various desires, one can deeply recognize the faults and see the most excellent merits of renunciation. One can purely renounce the household life, abandon the supreme sleeping arrangements and attachments, and even attain various wonderful samadhis. Fourth, respectfully listening to the Dharma can quickly and accordingly realize and understand the vast, profound, similar, and deeply similar various laws of dependent origination. And it can generate vast roots of goodness and the joy of renunciation. Just as the World Honored One said: My holy disciples wholeheartedly listen to the right Dharma, can cut off five dharmas, can cultivate seven dharmas, and quickly complete them. Fifth, all holy disciples respectfully listen to the Dharma.
有集法皆成滅法。六解正法已遠塵離垢。于諸法中生正法眼。七能引攝證預流果最勝資糧。乃至證得阿羅漢果。及能引攝阿羅漢果最勝資糧。八能引攝獨覺資糧。九能善引攝無上正等菩提資糧。十能引一切世出世間靜慮解脫等持等至。
贊佛略廣者。謂說法師將欲開闡先當贊佛。贊有二種。一略。二廣。略贊佛者。由五種相。應當了知。一者妙色。二者靜寂。三者勝智。四者正行。五者威德。妙色者。謂三十二大丈夫相八十隨好。靜寂者。謂善能密護諸根門等。及能永拔煩惱習氣。勝智者。謂於過去未來現在世法及非世法。無礙無著。正行者。謂自他利正行圓滿。威德者。謂諸如來神通遊戲。復有六種。略贊如來。謂功德圓滿故。離垢染故。無濁穢故。無與等故。唯利有情以為業故。於此業用有堪能故。此廣分別如攝抉擇分。
廣贊佛者。謂佛世尊無邊名稱德無量故。能施光明發智明故。能除黑闇永滅一切無智闇故。成就明眼具三眼故。見勝義諦了知無等諸聖諦故。成就禁戒戒圓滿故。戒耆宿故。如是兩足中尊。諸調御中最勝最上。沙門眾中最為殊美。是諸世間難得珍寶。如是為哀愍者。為大悲者。樂為義者。求利益者。常悲愍者。
如是為眼為智。為義為法。于明瞭義能善決定。凡有所作皆依于
【現代漢語翻譯】 現代漢語譯本：所有積聚之法皆歸於消滅之法。六解正法已遠離塵垢，在諸法中生起正法之眼。七能引導和攝取證得預流果（Sotapanna-phala，須陀洹果，佛教修行 प्रथम 階段的果位）的最殊勝資糧，乃至證得阿羅漢果（Arhat-phala，佛教修行最高果位），以及能引導和攝取阿羅漢果的最殊勝資糧。八能引導和攝取獨覺（Pratyekabuddha，不需依賴他人教導，自己證悟的聖者）的資糧。九能善巧地引導和攝取無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺，佛的智慧）的資糧。十能引導一切世間和出世間的靜慮（Dhyana，禪定）、解脫（Vimoksha，從煩惱中解脫）、等持（Samadhi，專注的狀態）、等至（Samapatti，入定）。
讚頌佛陀可略可廣。說法師在開始闡述佛法之前，應當先讚頌佛陀。讚頌有兩種：略贊和廣贊。略贊佛陀，可以通過五種相來了解。一是妙色，二是靜寂，三是勝智，四是正行，五是威德。妙色，指的是佛陀具有三十二大丈夫相（Lakshana，佛陀所具有的三十二種殊勝的身體特徵）和八十隨好（Anuvyanjana，佛陀所具有的八十種較小的身體特徵）。靜寂，指的是佛陀善於守護諸根門等，並且能夠永遠拔除煩惱習氣。勝智，指的是佛陀對於過去、未來、現在世間法和非世間法，都沒有障礙和執著。正行，指的是佛陀自利利他的行為都圓滿。威德，指的是諸如來（Tathagata，佛的稱號之一）的神通遊戲。還有六種略贊如來的方式，即功德圓滿，遠離垢染，沒有濁穢，沒有可以與之相等者，唯一以利益有情為事業，並且對於此事業具有堪能。這些廣義的分別，可以在《攝抉擇分》中找到。
廣贊佛陀，指的是佛世尊（Bhagavan，佛的稱號之一）具有無邊的名稱和無量的功德，能夠施予光明，啓發智慧之明，能夠去除黑暗，永遠滅除一切無智之暗，成就明眼，具足三眼（佛具有的三種眼睛，肉眼、天眼、慧眼），見到勝義諦（Paramartha-satya，最高的真理），了知無等諸聖諦（Arya-satya，四聖諦，佛教的基本教義）。成就禁戒，戒律圓滿，是持戒者的耆宿。如是，佛是兩足中尊，是諸調御中最殊勝最上的，在沙門眾中最為殊美，是諸世間難得的珍寶。如是，佛是哀愍者，是大悲者，樂於行義者，求利益者，常懷悲憫者。
如是，佛是眼，是智，是義，是法。對於明瞭的意義能夠善巧地決定，凡有所作為都依據於法。
【English Translation】 English version: All compounded phenomena are subject to cessation. The six liberations and the true Dharma have removed dust and defilement, giving rise to the eye of the true Dharma in all phenomena. Seven, it can lead to and gather the most excellent resources for attaining the Stream-enterer fruit (Sotapanna-phala, the first stage of enlightenment in Buddhism), and even to attaining the Arhat fruit (Arhat-phala, the highest stage of enlightenment in Buddhism), as well as lead to and gather the most excellent resources for the Arhat fruit. Eight, it can lead to and gather the resources for a Pratyekabuddha (a solitary enlightened being who attains enlightenment on their own without the aid of a teacher). Nine, it can skillfully lead to and gather the resources for unsurpassed complete and perfect enlightenment (Anuttara-samyak-sambodhi, the supreme enlightenment of a Buddha). Ten, it can lead to all worldly and supramundane meditative absorptions (Dhyana), liberations (Vimoksha), concentrations (Samadhi), and attainments (Samapatti).
Praising the Buddha can be done briefly or extensively. A Dharma teacher, before beginning to expound the Dharma, should first praise the Buddha. There are two types of praise: brief and extensive. Brief praise of the Buddha can be understood through five aspects: excellent form, tranquility, supreme wisdom, righteous conduct, and majestic virtue. Excellent form refers to the thirty-two major marks (Lakshana, the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (Anuvyanjana, the eighty minor physical characteristics of a Buddha). Tranquility refers to the Buddha's ability to guard the sense doors and eradicate the habits of afflictions. Supreme wisdom refers to the Buddha's unobstructed and unattached knowledge of past, future, and present worldly and supramundane phenomena. Righteous conduct refers to the Buddha's perfect fulfillment of both self-benefit and the benefit of others. Majestic virtue refers to the miraculous displays of the Tathagatas (one of the titles of a Buddha). There are also six ways to briefly praise the Tathagata: perfect in merit, free from defilement, without turbidity, without equal, solely dedicated to benefiting sentient beings, and capable of this task. These extensive distinctions can be found in the Compendium of Determinations.
Extensive praise of the Buddha refers to the World Honored One (Bhagavan, one of the titles of a Buddha) having boundless names and immeasurable virtues, being able to bestow light and awaken the light of wisdom, being able to dispel darkness and forever extinguish the darkness of ignorance, accomplishing clear vision, possessing the three eyes (the three types of vision possessed by a Buddha: the physical eye, the divine eye, and the eye of wisdom), seeing the ultimate truth (Paramartha-satya, the highest truth), and understanding the unequaled noble truths (Arya-satya, the Four Noble Truths, the fundamental teachings of Buddhism). Accomplishing precepts, having perfect discipline, and being the elder of those who uphold the precepts. Thus, the Buddha is the most honored among bipeds, the most supreme and excellent among all tamers, the most beautiful among the monastic community, and a rare and precious jewel in the world. Thus, the Buddha is compassionate, greatly compassionate, delights in righteousness, seeks benefit, and is always merciful.
Thus, the Buddha is the eye, the wisdom, the meaning, and the Dharma. He is able to skillfully determine the clear meaning, and all actions are based on the Dharma.
義。
如是能證一切所未證義。由先證聖八支道故。自然證。故善能制立所未曾立勝梵行故。是知中道者。是證道者。是示道者。是說道者。是引導者。如是是人中師子。離怖畏故。是人中牛王。御大眾故。是人中持御。眾上首故。是人中龍王。無誤失故。是人中良馬。心善調故。是人中最勝。家族姓等映眾人故。是人中最上。戒正行智勝威德等映眾人故。是人中蓮華。世間八法所不染故。
如是是無等者。無與等故。無等等者。等去來今無等者故。是最第一。于諸有情為最上故。是大仙王。戒耆宿故。長時積集勝梵行故。證古大仙所證道故。是最勝者。于諸外道煩惱等魔能得勝故。是大牟尼。無有一切掉慢等故。與三寂靜具相應故。不可引奪一切生等。及諸異論不引奪故。善沐浴者。永離一切諸惡法故。到彼岸者。超度一切薩迦耶故。
如是如來應正等覺乃至廣說。是薄伽梵。如是白法圓滿。一切智者一切法主。無忘失法。于諸有情堅固最勝。一切苦樂不擾其心。是善調者。密護根門善圓滿故。是寂靜者。受持尸羅善圓滿故。是安隱者。已入決定地故。般涅槃者。已證菩提故。拔毒箭者。拔愛箭故。調未調者。靜未靜者。已如前說。安慰一切不安隱者。善能安立諸異生等。令證預流一來果故。寂
【現代漢語翻譯】 現代漢語譯本： 像這樣能夠證悟一切未曾證悟的意義。由於先前已經證得了聖八支道，自然就能證悟。因此，善於建立未曾建立的殊勝梵行。所以，要知道中道者，就是證悟道的人；是開示道的人；是宣說道的人；是引導者。這樣的人是人中的獅子，因為遠離怖畏；是人中的牛王，因為能夠駕馭大眾；是人中的持御，因為是大眾的首領；是人中的龍王，因為沒有錯誤和缺失；是人中的良馬，因為內心調伏得很好；是人中最殊勝的，因為家族姓氏等勝過眾人；是人中最上的，因為戒律、正行、智慧、勝妙的威德等勝過眾人；是人中的蓮花，因為不被世間的八法所污染。 像這樣是無等者，因為沒有可以與之相等的人；是無等等者，因為過去、現在、未來都沒有可以與之相等的人；是最第一，因為在一切有情眾生中最為殊勝；是大仙王，因為戒律年長；因為長時間積累殊勝的梵行；因為證悟了古代大仙所證悟的道；是最勝者，因為對於各種外道、煩惱等魔能夠獲得勝利；是大牟尼，因為沒有一切掉舉、我慢等；因為與三種寂靜完全相應；不可被引奪，一切生等以及各種不同的論點都不能引奪他；是善於沐浴者，因為永遠離開了所有惡法；是到達彼岸者，因為超越了一切薩迦耶（有身見）。 像這樣，如來應正等覺乃至廣說，是薄伽梵（Bhagavan，世尊）。像這樣，白法圓滿，一切智者，一切法主，沒有忘失法，對於一切有情眾生堅固而最殊勝，一切苦樂都不能擾亂他的心。是善於調伏者，因為嚴密守護根門，善於圓滿；是寂靜者，因為受持尸羅（戒律）善於圓滿；是安穩者，因為已經進入決定之地；是般涅槃者，因為已經證得菩提（覺悟）；是拔出毒箭者，因為拔出了愛箭；調伏未調伏者，寂靜未寂靜者，已經如前面所說。安慰一切不安穩者，善於安立各種異生等，使他們證得預流（須陀洹）、一來果（斯陀含）。寂
【English Translation】 English version: Thus, one is able to realize all meanings not yet realized. Because one has previously realized the Noble Eightfold Path, realization comes naturally. Therefore, one is skilled in establishing the unsurpassed Brahmachariya (梵行, pure conduct) that has not been established before. Thus, know that the one who follows the Middle Way is the one who realizes the Path; the one who shows the Path; the one who speaks of the Path; the one who guides. Such a person is a lion among humans, because they are free from fear; a bull king among humans, because they can lead the masses; a holder among humans, because they are the leader of the assembly; a dragon king among humans, because they are without error or fault; a fine horse among humans, because their mind is well-tamed; the most excellent among humans, because their family lineage and other qualities surpass others; the most supreme among humans, because their precepts, righteous conduct, wisdom, superior power, and other virtues surpass others; a lotus among humans, because they are not defiled by the eight worldly conditions. Thus, one is the Unequaled, because there is no one equal to them; the Unequaled of the Unequaled, because there is no one equal to them in the past, present, or future; the foremost, because they are the most supreme among all sentient beings; the great sage king, because they are senior in precepts; because they have accumulated superior Brahmachariya (梵行, pure conduct) for a long time; because they have realized the path realized by the ancient great sages; the most victorious, because they can gain victory over various external paths, afflictions, and other demons; the great Muni (牟尼, sage), because they are without any agitation, pride, and other defilements; because they are fully in accordance with the three kinds of tranquility; unassailable, because all births and other conditions, as well as various differing views, cannot lead them astray; the well-bathed, because they have forever abandoned all evil dharmas; the one who has reached the other shore, because they have transcended all Satkayadrishti (薩迦耶, personality belief). Thus, the Tathagata (如來, Thus Gone), Arhat (應供, Worthy One), Samyak-sambuddha (正等覺, Perfectly Enlightened One), and so on, is the Bhagavan (薄伽梵, Blessed One). Thus, the white dharmas are complete, the all-knowing one, the lord of all dharmas, without loss of mindfulness, steadfast and most supreme among all sentient beings, undisturbed in mind by all suffering and happiness. The well-tamer, because they closely guard the sense doors and are skilled in perfecting them; the tranquil one, because they uphold the Shila (尸羅, precepts) and are skilled in perfecting them; the secure one, because they have entered the determined ground; the one who has attained Parinirvana (般涅槃, Complete Nirvana), because they have realized Bodhi (菩提, Enlightenment); the one who has pulled out the poisoned arrow, because they have pulled out the arrow of craving; the tamer of the untamed, the tranquilizer of the untranquil, as has been said before. Comforting all who are insecure, skillfully establishing various ordinary beings and others, enabling them to realize Stream-entry (須陀洹, Srotapanna) and Once-returner (斯陀含, Sakadagamin). Tranquil
滅一切未寂滅者。善能建立住初二果。令證不還及阿羅漢果故。無杻械者。出火坑者。度深塹者。制諸求者。無傾動者。摧慢幢者。大常住者。
如是是阿羅漢。諸漏永盡。如前廣說。乃至盡諸有結。
如是永斷五支。成就六支。廣說乃至純善積集最上丈夫。
如是善知法者。乃至善知補特伽羅有尊卑者。
如是是大沙門。大婆羅門。離垢無垢良醫商主。是勝觀者。是世間依。是眾生尊。此中離垢者。煩惱障斷故。無垢者。所知障斷故。又永拔習氣故。名無垢。日夜六反觀察世間故。名勝觀。
如是是一切種善清凈者。大丈夫相及隨形好莊嚴身者。具足十力為大力者。具四無畏無所畏者。是大悲者。於三念住善住念者。成就三種不護法者。無忘失法。永害一切煩惱習氣。具一切種微妙智者。此中大悲者。長時積集故。謂經三大劫阿僧企耶。方乃證得。又復依緣一切有情故。緣一切種苦為境界故。于諸眾生一切損惱變異利養。得無轉故。于諸有情平等轉故。
複次此中諸說法師。應于如是安立釋經法相。先當尋求若文若義。次復為他轉五種釋。如先所說。解釋道理宣說正法。又應如是安立自身于先所說說法者相。謂善法義等十種圓滿。如是自安立已。應起如是品類言說。謂處五大
【現代漢語翻譯】 現代漢語譯本： 滅除一切尚未寂滅者。善於建立並安住于初果（Sotapanna，須陀洹）、二果（Sakadagami，斯陀含），使他們證得不還果（Anagami，阿那含）及阿羅漢果（Arahat）。是無束縛者，出離火坑者，度過深塹者，調伏一切求道者，是不可動搖者，摧毀驕慢之幢者，是永恒常住者。
如是便是阿羅漢，諸漏永盡，如前文廣說，乃至斷盡一切有結。
如是永遠斷除五支，成就六支，廣說乃至純善積聚的最上丈夫。
如是善於知法者，乃至善於知補特伽羅（Pudgala，人）有尊卑者。
如是是大沙門（Śrāmaṇa，出家修行者），大婆羅門（Brāhmaṇa，婆羅門），遠離垢染、沒有垢染的良醫、商主，是殊勝的觀照者，是世間的依靠，是眾生的尊者。此中，『離垢』是因為煩惱障斷除的緣故；『無垢』是因為所知障斷除的緣故，又因為永遠拔除習氣的緣故，名為『無垢』。日夜六次反觀世間，所以名為『勝觀』。
如是是一切種類的善都清凈者，以大丈夫相和隨形好莊嚴其身者，具足十力（Daśabala）的大力者，具有四無畏（Caturbaiśāradya）的無所畏懼者，是大悲者，於三種念住（Trīṇi Smṛtyupasthānāni）善於安住念者，成就三種不護法者，沒有忘失法，永遠斷除一切煩惱習氣，具足一切種類的微妙智慧者。此中，『大悲』是因為長時間積聚的緣故，即經過三大阿僧祇劫（Asaṃkhyeya kalpa）才證得。又因為依緣一切有情（Sattva，眾生）的緣故，以一切種類的苦為境界的緣故，對於眾生的一切損害、惱亂、變異、利養，都能夠不為所動，對於一切有情平等對待的緣故。
複次，此中諸說法師，應當如是安立解釋經法的法相。首先應當尋求經文和義理，其次再為他人轉述五種解釋，如先前所說，解釋道理，宣說正法。又應當如是安立自身于先前所說的說法者之相，即善法、義等十種圓滿。如是安立自身之後，應當發起如是品類的言說，即處於五大（Pañca Mahābhūta）。 English version: Extinguishing all those who have not yet attained tranquility. Skillfully establishing and abiding in the first fruit (Sotapanna), and the second fruit (Sakadagami), enabling them to attain the non-returning fruit (Anagami) and the Arhat fruit (Arahat). Being unfettered, escaping the fire pit, crossing the deep trench, subduing all seekers, being unshakeable, destroying the banner of pride, being the great constant dweller.
Thus is an Arhat, with all outflows (āsava) completely exhausted, as explained extensively before, even to the complete eradication of all fetters (saṃyojana).
Thus, forever severing the five components, accomplishing the six components, extensively speaking, even to the most supreme man of pure goodness accumulated.
Thus, being skilled in knowing the Dharma, even to being skilled in knowing the superiority and inferiority of individuals (Pudgala).
Thus, being a great Śrāmaṇa (ascetic), a great Brāhmaṇa (priest), a good physician free from defilement and without defilement, a merchant leader, being a superior observer, being the refuge of the world, being the honored one of beings. Here, 'free from defilement' is because the obstacle of afflictions (kleśa-āvaraṇa) is severed; 'without defilement' is because the obstacle of knowledge (jñeya-āvaraṇa) is severed, and also because the habitual tendencies are eradicated, hence the name 'without defilement'. Observing the world six times day and night, hence the name 'superior observer'.
Thus, being pure in all kinds of goodness, adorning the body with the marks of a great man (mahāpuruṣa-lakṣaṇa) and the minor marks (anuvyañjana), possessing the ten powers (Daśabala) and being greatly powerful, possessing the four fearlessnesses (Caturbaiśāradya) and being without fear, being greatly compassionate, being well-established in mindfulness in the three mindfulnesses (Trīṇi Smṛtyupasthānāni), accomplishing the three non-protective Dharmas, without loss of Dharma, forever destroying all afflictions and habitual tendencies, possessing all kinds of subtle wisdom. Here, 'great compassion' is because of long-term accumulation, namely attaining it after three great asaṃkhyeya kalpas (immeasurable eons). And also because of relying on all sentient beings (Sattva), because of taking all kinds of suffering as the object, being unmoved by all harm, disturbance, changes, and benefits to beings, and because of treating all sentient beings equally.
Furthermore, the Dharma teachers here should establish the characteristics of explaining the Dharma in this way. First, they should seek both the text and the meaning, and then explain the five kinds of explanations to others, as mentioned before, explaining the principles and proclaiming the correct Dharma. They should also establish themselves in the characteristics of the Dharma speaker mentioned earlier, namely the ten perfections such as good Dharma and meaning. Having established themselves in this way, they should initiate speech of such a kind, namely being situated in the five great elements (Pañca Mahābhūta).
【English Translation】 Extinguishing all those who have not yet attained tranquility. Skillfully establishing and abiding in the first fruit (Sotapanna, Stream-enterer), and the second fruit (Sakadagami, Once-returner), enabling them to attain the non-returning fruit (Anagami) and the Arhat fruit (Arahat). Being unfettered, escaping the fire pit, crossing the deep trench, subduing all seekers, being unshakeable, destroying the banner of pride, being the great constant dweller. Thus is an Arhat, with all outflows (āsava) completely exhausted, as explained extensively before, even to the complete eradication of all fetters (saṃyojana). Thus, forever severing the five components, accomplishing the six components, extensively speaking, even to the most supreme man of pure goodness accumulated. Thus, being skilled in knowing the Dharma, even to being skilled in knowing the superiority and inferiority of individuals (Pudgala, person). Thus, being a great Śrāmaṇa (ascetic), a great Brāhmaṇa (priest), a good physician free from defilement and without defilement, a merchant leader, being a superior observer, being the refuge of the world, being the honored one of beings. Here, 'free from defilement' is because the obstacle of afflictions (kleśa-āvaraṇa) is severed; 'without defilement' is because the obstacle of knowledge (jñeya-āvaraṇa) is severed, and also because the habitual tendencies are eradicated, hence the name 'without defilement'. Observing the world six times day and night, hence the name 'superior observer'. Thus, being pure in all kinds of goodness, adorning the body with the marks of a great man (mahāpuruṣa-lakṣaṇa) and the minor marks (anuvyañjana), possessing the ten powers (Daśabala) and being greatly powerful, possessing the four fearlessnesses (Caturbaiśāradya) and being without fear, being greatly compassionate, being well-established in mindfulness in the three mindfulnesses (Trīṇi Smṛtyupasthānāni), accomplishing the three non-protective Dharmas, without loss of Dharma, forever destroying all afflictions and habitual tendencies, possessing all kinds of subtle wisdom. Here, 'great compassion' is because of long-term accumulation, namely attaining it after three great asaṃkhyeya kalpas (immeasurable eons). And also because of relying on all sentient beings (Sattva, beings), because of taking all kinds of suffering as the object, being unmoved by all harm, disturbance, changes, and benefits to beings, and because of treating all sentient beings equally. Furthermore, the Dharma teachers here should establish the characteristics of explaining the Dharma in this way. First, they should seek both the text and the meaning, and then explain the five kinds of explanations to others, as mentioned before, explaining the principles and proclaiming the correct Dharma. They should also establish themselves in the characteristics of the Dharma speaker mentioned earlier, namely the ten perfections such as good Dharma and meaning. Having established themselves in this way, they should initiate speech of such a kind, namely being situated in the five great elements (Pañca Mahābhūta).
眾。以如前所說可喜樂等八種言詞。為眾說法。又安處他。令住恭敬。無倒聽聞。又應先贊大師功德。若有具足如是五分說正法者。當知猶如五分音樂能令自他生大喜樂。又能引發自他利益。若能如是善修學已。當知具足五種勝利。一于佛言義解了不難。二能善圓滿說諸法相。三能善起發自他相續廣大歡喜。四能引善出離。乃至天上人中稱譽遍滿。五能生起無量功德。
複次如經中說住學勝利。當知此經文義為體。
文者謂此經言。汝等苾芻。應當安住修學勝利。此中有十二字四名一句。如是則攝名句字身。此中言說。是學處相則攝行相。如來言說本為苾芻請問則攝機。請如來所說言音。則攝於語。是故此經一句具攝六文。如是慧為上首等諸句中。皆隨相應知。
義者。謂地義中但說聲聞地。或具五地經言學勝利者。是資糧地。慧為上首者。是加行地。解脫堅固念為增上者。是見地。修地。究竟地。是名地義。于相義中學勝利者。是戒自相。慧為上首者。具二種相。謂于慧自相所依助伴等中。唯慧自體是慧自相。慧之所依助伴所緣。名為共相。解脫堅固者。謂永離一切煩惱粗重。是解脫自相。念為增上者。是念自相。是名相義。作意義中學勝利者。非諸作意。唯顯作意建立處所。慧為上首者。應知
【現代漢語翻譯】 現代漢語譯本 大眾，以如前面所說的可喜樂等八種言詞，為大眾說法，並且安頓他人，使他們以恭敬心毫無顛倒地聽聞。又應當首先讚頌大師（指佛陀）的功德。如果有人具備這五種要素來說正法，應當知道就像五種樂器合奏的音樂一樣，能使自己和他人產生極大的喜樂，並且能夠引發自己和他人獲得利益。如果能夠這樣好好地修學，應當知道就具備了五種殊勝的利益：第一，對於佛所說的言語和義理，理解起來不會困難；第二，能夠很好地圓滿地宣說諸法的體相；第三，能夠很好地引發自己和他人相續不斷地產生廣大的歡喜；第四，能夠引導眾生善於出離輪迴，乃至在天上人間都充滿讚譽；第五，能夠生起無量的功德。
其次，如經中所說安住于學處的殊勝利益，應當知道這部經的文和義就是它的本體。
文，指的是這部經的言語。『你們這些苾芻（比丘），應當安住于修學的殊勝利益。』這句話中有十二個字，四個名稱，構成一個句子。這樣就包含了名、句、字的身份。這句話中的言說，是學處的體相，就包含了行相。如來說法的本意是爲了回答苾芻的請問，就包含了根機。如來所說的言音，就包含了語言。因此，這部經的一句話就包含了六種文。像『以慧為上首』等句子中，都應當隨其相應地理解。
義，指的是地的意義。在地的意義中，只說了聲聞地，或者具備五地。經中所說的『學勝利』，是資糧地；『以慧為上首』，是加行地；『解脫堅固，以念為增上』，是見地、修地、究竟地。這就是地的意義。在相的意義中，『學勝利』，是戒的自相；『以慧為上首』，具備兩種體相，即在慧的自相、所依、助伴等之中，只有慧的自體是慧的自相，慧的所依、助伴、所緣，稱為共相；『解脫堅固』，指的是永遠脫離一切煩惱和粗重，是解脫的自相；『以念為增上』，是念的自相。這就是相的意義。在作用的意義中，『學勝利』，不是指各種作意，只是顯示作意建立的處所；『以慧為上首』，應當知道。
【English Translation】 English version The assembly, with the eight kinds of words such as 'joyful' as previously mentioned, speaks the Dharma to the assembly, and also settles others, causing them to listen with reverence and without inversion. Furthermore, one should first praise the merits of the Great Teacher (referring to the Buddha). If someone possesses these five elements to speak the True Dharma, know that it is like a five-part musical ensemble, capable of generating great joy for oneself and others, and also capable of initiating benefits for oneself and others. If one can cultivate and learn well in this way, one should know that one possesses five kinds of supreme benefits: first, understanding the words and meanings spoken by the Buddha will not be difficult; second, one can perfectly and completely expound the characteristics of all dharmas; third, one can well initiate the continuous generation of great joy in oneself and others; fourth, one can guide beings to skillfully escape from samsara, and even in the heavens and among humans, praise will be abundant; fifth, one can generate immeasurable merits.
Furthermore, as stated in the sutra regarding the supreme benefits of dwelling in the precepts, one should know that the text and meaning of this sutra are its essence.
'Text' refers to the words of this sutra. 'You bhikshus (monks), should dwell in the supreme benefits of cultivation and learning.' This sentence contains twelve words, four names, forming one sentence. Thus, it encompasses the body of name, sentence, and word. The speech in this sentence, being the characteristic of the precepts, encompasses the aspect of practice. The original intention of the Tathagata (Buddha) in speaking the Dharma was to answer the questions of the bhikshus, thus encompassing the capacity of the audience. The sound of the Tathagata's speech encompasses language. Therefore, one sentence of this sutra encompasses six texts. In sentences like 'with wisdom as the foremost,' one should understand accordingly.
'Meaning' refers to the meaning of the 'ground'. In the meaning of the 'ground', only the 'Sravaka Ground' is mentioned, or possessing the five grounds. 'Supreme benefits of learning' as mentioned in the sutra, refers to the 'Ground of Accumulation'; 'with wisdom as the foremost', refers to the 'Ground of Application'; 'liberation is firm, with mindfulness as the increase', refers to the 'Ground of Seeing', 'Ground of Cultivation', and 'Ground of Ultimate Attainment'. This is the meaning of the 'ground'. In the meaning of 'characteristic', 'supreme benefits of learning' is the self-characteristic of morality; 'with wisdom as the foremost', possesses two kinds of characteristics, that is, among the self-characteristic, support, and companions of wisdom, only the self-nature of wisdom is the self-characteristic of wisdom, while the support, companions, and objects of wisdom are called the common characteristic; 'liberation is firm' refers to the eternal departure from all afflictions and heaviness, which is the self-characteristic of liberation; 'with mindfulness as the increase' is the self-characteristic of mindfulness. This is the meaning of 'characteristic'. In the meaning of 'function', 'supreme benefits of learning' does not refer to various mental fabrications, but only reveals the place where mental fabrication is established; 'with wisdom as the foremost', one should know.
了相勝解作意。解脫堅固者。顯示遠離。攝樂。方便究竟。方便究竟果作意。念為增上者。當知此顯觀察作意。是名作意義。由此道理于智等中應隨建立。依處義中依于涅槃學處所攝清凈行。隨其所應起教導等。所謂教導乃至慶喜。當知此中亦通有善等行。隨其最勝但說清凈行。出家補特伽羅是補特伽羅依處。又依軟根等一切補特伽羅。應當慶喜。又於過去現在時。應當慶喜。已證得故。正證得故。于現在時起于示現。于未來時起于教導及贊勵。是名依處義。勝利義中。謂修三學速得圓滿。是勝利義。過患義中。謂出家者。不應行於異行。不應儲余財物。所治義中。謂犯尸羅無智煩惱及忘失念。當知護尸羅等。即是能治義。又一切雜染行。皆是所治。三學等行。皆是能治。于略義中謂住學勝利。乃至念為增上。此略舉宗名為略義。當知即分別此名為廣義。是名略廣義。除此更無若過若增。
複次于解釋中。法者。謂於十二分教。當知此是契經所攝。又是記別由了義故等起者。謂應當說依止處所。為欲自顯遍行智力故。發起此經。又為顯示精勤修習清凈行者。及為顯示重財利者令信解彼所化有情依住學勝利等。精進修習速得圓滿三學勝利。又為顯示四種苾芻體故。此中經言學勝利者。為令遠離種姓。形相苾芻體故
【現代漢語翻譯】 現代漢語譯本 了相勝解作意：指通過觀察事物的特徵和屬性，產生殊勝的理解和堅定的意願。 解脫堅固者：指那些已經獲得解脫，並且解脫的境界非常穩固的人。顯示遠離：表明他們已經遠離了煩惱和痛苦。攝樂：能夠攝取和享受正法的快樂。方便究竟：善巧方便已經達到圓滿的境地。方便究竟果作意：指對於善巧方便達到圓滿境界的結果，產生堅定的意願。 念為增上者：指以正念作為增上緣。當知此顯觀察作意：應當知道，這表明了觀察作意的作用。是名作意義：這被稱為作意的意義。由此道理于智等中應隨建立：根據這個道理，在智慧等等方面，也應該相應地建立作意的作用。 依處義中依于涅槃學處所攝清凈行：在所依之處的意義中，指的是依靠涅槃學處所包含的清凈行為。隨其所應起教導等：根據具體情況，進行教導等等。所謂教導乃至慶喜：這裡所說的教導，乃至慶喜。當知此中亦通有善等行：應當知道，這裡也包括各種善行等等。隨其最勝但說清凈行：因為清凈行最為殊勝，所以只說清凈行。 出家補特伽羅（pudgala，人）是補特伽羅依處：出家的補特伽羅是補特伽羅的所依之處。又依軟根等一切補特伽羅：又依靠根器遲鈍等等一切補特伽羅。應當慶喜：應當感到歡喜。又於過去現在時：又對於過去和現在的時間。應當慶喜：應當感到歡喜。已證得故：因為已經證得了（涅槃）。正證得故：因為正在證得（涅槃）。于現在時起于示現：在現在的時候，發起示現。于未來時起于教導及贊勵：在未來的時候，發起教導和贊勵。是名依處義：這被稱為所依之處的意義。 勝利義中：在勝利的意義中。謂修三學速得圓滿：指的是修習戒、定、慧三學，迅速獲得圓滿。是勝利義：這是勝利的意義。過患義中：在過患的意義中。謂出家者：指的是出家的人。不應行於異行：不應該做不符合戒律的行為。不應儲余財物：不應該儲存多餘的財物。所治義中：在所應調伏的意義中。謂犯尸羅（śīla，戒律）無智煩惱及忘失念：指的是違犯戒律、沒有智慧、產生煩惱以及忘失正念。當知護尸羅等：應當知道，守護戒律等等。即是能治義：就是能調伏的意義。又一切雜染行：又一切不清凈的行為。皆是所治：都是所應調伏的。三學等行：戒、定、慧三學等等行為。皆是能治：都是能調伏的。于略義中：在簡略的意義中。謂住學勝利：指的是安住于學習的勝利。乃至念為增上：乃至以正念作為增上緣。此略舉宗名為略義：這裡簡略地舉出綱要，稱為簡略的意義。當知即分別此名為廣義：應當知道，詳細地分別這些內容，稱為廣義。是名略廣義：這被稱為簡略和廣義。除此更無若過若增：除了這些，再也沒有任何多餘或不足的。 複次于解釋中：再次，在解釋中。法者：法，指的是。謂於十二分教：十二分教。當知此是契經所攝：應當知道，這是契經所包含的。又是記別由了義故：又是記別，因為是了義的緣故。等起者：發起的原因，指的是。謂應當說依止處所：應當說明所依止的處所。為欲自顯遍行智力故：爲了自己顯示普遍的智慧和力量的緣故。發起此經：發起了這部經。又為顯示精勤修習清凈行者：又爲了顯示精勤修習清凈行的人。及為顯示重財利者令信解彼所化有情依住學勝利等：以及爲了顯示看重財利的人，讓他們相信和理解那些被教化引導的有情，依靠安住于學習的勝利等等。精進修習速得圓滿三學勝利：精進修習，迅速獲得圓滿的戒、定、慧三學的勝利。又為顯示四種苾芻（bhikṣu，比丘）體故：又爲了顯示四種比丘的體性的緣故。此中經言學勝利者：這裡經文所說的學習的勝利。為令遠離種姓：是爲了讓人們遠離種姓的執著。形相苾芻體故：外在形象的比丘的體性的緣故。
【English Translation】 English version 『Laksana-samudghata-manaskara』: Refers to generating superior understanding and firm intention by observing the characteristics and attributes of things. 『Vimoksha-dridha』: Refers to those who have attained liberation and whose state of liberation is very stable. 『Displaying detachment』: Indicates that they have distanced themselves from afflictions and suffering. 『Gathering joy』: Being able to gather and enjoy the joy of the true Dharma. 『Skillful means perfected』: Skillful means have reached a state of perfection. 『Intention for the result of perfected skillful means』: Refers to generating a firm intention for the result of skillful means reaching a state of perfection. 『Mindfulness as the predominant factor』: Refers to using right mindfulness as a contributing condition. 『Know that this reveals observational intention』: It should be known that this indicates the function of observational intention. 『This is called the meaning of intention』: This is called the meaning of intention. 『According to this principle, the function of intention should be established accordingly in wisdom, etc.』: According to this principle, the function of intention should also be established accordingly in aspects such as wisdom. 『In the meaning of the basis, relying on pure conduct included in the precepts of Nirvana』: In the meaning of the basis, it refers to relying on pure conduct included in the precepts of Nirvana. 『According to what is appropriate, initiating teachings, etc.』: According to the specific situation, initiating teachings, etc. 『So-called teachings, up to rejoicing』: The teachings mentioned here, up to rejoicing. 『It should be known that this also includes various good deeds, etc.』: It should be known that this also includes various good deeds, etc. 『Because pure conduct is the most superior, only pure conduct is mentioned』: Because pure conduct is the most superior, only pure conduct is mentioned. 『An ordained pudgala (person) is the basis for pudgalas』: An ordained pudgala is the basis for pudgalas. 『Also relying on all pudgalas with dull faculties, etc.』: Also relying on all pudgalas with dull faculties, etc. 『One should rejoice』: One should feel joy. 『Also, regarding the past and present times』: Also, regarding the past and present times. 『One should rejoice』: One should feel joy. 『Because one has already attained (Nirvana)』: Because one has already attained (Nirvana). 『Because one is currently attaining (Nirvana)』: Because one is currently attaining (Nirvana). 『Initiating manifestation in the present』: Initiating manifestation in the present. 『Initiating teaching and encouragement in the future』: Initiating teaching and encouragement in the future. 『This is called the meaning of the basis』: This is called the meaning of the basis. 『In the meaning of victory』: In the meaning of victory. 『Referring to cultivating the three learnings and quickly attaining perfection』: Refers to cultivating the three learnings of morality, concentration, and wisdom, and quickly attaining perfection. 『This is the meaning of victory』: This is the meaning of victory. 『In the meaning of faults』: In the meaning of faults. 『Referring to ordained individuals』: Refers to ordained individuals. 『Should not engage in improper conduct』: Should not engage in conduct that violates the precepts. 『Should not store excess wealth』: Should not store excess wealth. 『In the meaning of what should be subdued』: In the meaning of what should be subdued. 『Referring to violating śīla (precepts), lacking wisdom, generating afflictions, and losing right mindfulness』: Refers to violating precepts, lacking wisdom, generating afflictions, and losing right mindfulness. 『It should be known that protecting precepts, etc.』: It should be known that protecting precepts, etc. 『Is the meaning of what can subdue』: Is the meaning of what can subdue. 『Also, all impure conduct』: Also, all impure conduct. 『Is what should be subdued』: Is what should be subdued. 『The conduct of the three learnings, etc.』: The conduct of the three learnings of morality, concentration, and wisdom, etc. 『Is what can subdue』: Is what can subdue. 『In the concise meaning』: In the concise meaning. 『Referring to abiding in the victory of learning』: Refers to abiding in the victory of learning. 『Up to mindfulness as the predominant factor』: Up to using right mindfulness as a contributing condition. 『Briefly stating the essence here is called the concise meaning』: Briefly stating the essence here is called the concise meaning. 『It should be known that elaborately explaining these contents is called the extensive meaning』: It should be known that elaborately explaining these contents is called the extensive meaning. 『This is called the concise and extensive meaning』: This is called the concise and extensive meaning. 『Besides these, there is nothing more or less』: Besides these, there is nothing more or less. 『Furthermore, in the explanation』: Furthermore, in the explanation. 『Dharma』: Dharma, refers to. 『Referring to the twelve divisions of teachings』: The twelve divisions of teachings. 『It should be known that this is included in the sutras』: It should be known that this is included in the sutras. 『Also, it is a distinction because it is definitive in meaning』: Also, it is a distinction because it is definitive in meaning. 『The cause of arising』: The cause of arising, refers to. 『It should be explained where to rely on』: It should be explained where to rely on. 『In order to manifest one's own universal wisdom and power』: In order to manifest one's own universal wisdom and power. 『This sutra was initiated』: This sutra was initiated. 『Also, to show those who diligently cultivate pure conduct』: Also, to show those who diligently cultivate pure conduct. 『And to show those who value wealth and profit, so that they believe and understand that those sentient beings who are taught and guided rely on abiding in the victory of learning, etc.』: And to show those who value wealth and profit, so that they believe and understand that those sentient beings who are taught and guided rely on abiding in the victory of learning, etc. 『Diligently cultivate and quickly attain the victory of the three perfect learnings』: Diligently cultivate and quickly attain the victory of the three perfect learnings of morality, concentration, and wisdom. 『Also, to show the nature of the four types of bhikṣu (monks)』: Also, to show the nature of the four types of monks. 『Here, the sutra speaks of the victory of learning』: Here, the sutra speaks of the victory of learning. 『In order to make people stay away from the attachment of lineage』: In order to make people stay away from the attachment of lineage. 『The nature of the bhikṣu of external appearance』: The nature of the bhikṣu of external appearance.
。及令遠離詐現軌則。密護威儀苾芻體故。慧為上首者。為令遠離計著虛妄聲譽。稱讚苾芻體故。解脫堅固念為增上者。勸令修習真實正行苾芻體故。所以者何。若有愛樂聲譽等者。雖自勉勵聽受正法。慧不增長。若有遠離前所說過。便於真實正行攝受正解脫中。堪任勸導。又為于下劣生喜足者。勸令漸漸修學增進。為樂追求隨順世間文章咒術。于戒慢緩者。說學勝利。為守尸羅舍多聞者。說慧為上首。為唯于聞思生喜足者。說解脫堅固。為于戒慧解脫起增上慢者。說念為增上。如是等類皆名等起。
義者。謂總義中。當知此經宣說正行及正行果。如是戒等三學。當知是名學之邊際。又言。如是住者。此顯正方便。四種瑜伽所攝。又言。如是住三學者。此顯正行果。此中信欲為先。攝受尸羅。聽受精進。慧等方便。
于別義中所言學者。是勤精進如聖教行。若習若脩名之差別。清凈身語正命現行。是學自性。由此正行屍羅忍辱等修顯發。故名為學。又為靜寂及為清涼。進習除滅。故名為學。如是等類訓釋名言。又應如前說相故。自性故。業故。法故。及因果故。義門差別中。自性差別者。謂學勝利是所顯示七品尸羅。或過。一百五十學處。界差別者。謂欲行中有別解脫律儀。色無色行中有靜慮律儀。無漏
【現代漢語翻譯】 現代漢語譯本：並且使（修行者）遠離虛偽欺詐的行爲準則，因為要嚴密守護具有威儀的比丘之身。以智慧為首要，是爲了使（修行者）遠離執著于虛妄的名聲和讚譽，從而讚美比丘之身。以解脫和堅固的念為增上緣，是爲了勸導（修行者）修習真實正直的行為，從而成就比丘之身。為什麼這麼說呢？如果有人喜愛名聲和讚譽等，即使勉力聽聞正法，智慧也不會增長。如果有人遠離前面所說的情況，那麼對於真實正直的行為和攝受正解脫，就可以勸導他。又爲了使對下劣（境界）感到滿足的人，勸導他們逐漸修學增進。對於那些喜歡追求順應世間的文章咒術，對戒律鬆懈的人，宣說學習的殊勝之處。對於守護戒律而捨棄多聞的人，說智慧是最重要的。對於僅僅滿足於聽聞和思考的人，說解脫的堅定是重要的。對於在戒、慧、解脫上產生增上慢的人，說念是重要的。像這些情況都叫做『等起』（動機）。 義（artha）方面，在總義中，應當知道這部經宣說了正行以及正行的果報。像這樣戒、定、慧三學，應當知道是名為學習的邊際。又說『像這樣安住』，這顯示了正確的方便，被四種瑜伽所攝。又說『像這樣安住三學』，這顯示了正行的果報。這裡以信和欲為先導，攝受戒律，聽聞和精進，智慧等方便。 在別義中，所說的『學者』，是勤奮精進，如聖教所行。『習』（abhyasa）和『修』（bhavana）是名稱上的差別。清凈的身語和正命的現行，是學習的自性。由此正行，尸羅（śīla，戒律）、忍辱等修行得以顯發，所以名為學習。又爲了寂靜和清涼，進習除滅（煩惱），所以名為學習。像這些都是訓釋名言。又應當如前面所說的相、自性、業、法，以及因果，在義門差別中，自性差別是指學習的勝利是所顯示的七品尸羅，或者超過一百五十學處。界差別是指在欲行中，有別解脫律儀（prātimokṣa-saṃvara）；在色界和無色界行中，有靜慮律儀（dhyāna-saṃvara）；無漏（anāsrava）
【English Translation】 English version: And to cause (practitioners) to stay away from the deceptive and fraudulent rules of conduct, because of the need to closely guard the body of a Bhikṣu (monk) with dignified conduct. Wisdom being paramount is to cause (practitioners) to stay away from clinging to false fame and praise, thereby praising the body of a Bhikṣu. Liberation and steadfast mindfulness being the enhancing condition is to encourage (practitioners) to cultivate true and upright conduct, thereby accomplishing the body of a Bhikṣu. Why is this so? If someone loves fame and praise, even if they strive to listen to the Dharma, wisdom will not increase. If someone stays away from the aforementioned situations, then regarding true and upright conduct and embracing correct liberation, they can be encouraged. Furthermore, to encourage those who are content with inferior (states) to gradually learn and progress. For those who like to pursue worldly writings, mantras, and are lax in precepts, the benefits of learning are explained. For those who guard the Śīla (moral discipline) and abandon extensive learning, it is said that wisdom is the most important. For those who are only satisfied with hearing and thinking, it is said that the steadfastness of liberation is important. For those who develop excessive pride in Śīla, wisdom, and liberation, it is said that mindfulness is important. Such situations are all called 'hetupratyaya' (motivation). Regarding the meaning (artha), in the general meaning, it should be known that this sutra proclaims right conduct and the results of right conduct. Like this, the three learnings of Śīla, Samādhi (concentration), and Prajñā (wisdom) should be known as the boundaries of learning. Also, it is said 'residing in this way,' which shows the correct means, encompassed by the four yogas. Also, it is said 'residing in the three learnings in this way,' which shows the results of right conduct. Here, faith and desire are the precursors, embracing the Śīla, listening and diligence, wisdom, and other means. In the specific meaning, the 'learner' is diligent and assiduous, acting according to the holy teachings. 'Abhyasa' (practice) and 'Bhavana' (cultivation) are differences in name. The pure actions of body, speech, and right livelihood are the nature of learning. From this right conduct, the cultivation of Śīla, Kṣānti (patience), etc., is manifested, therefore it is called learning. Also, for the sake of tranquility and coolness, advancing in practice and eliminating (afflictions), therefore it is called learning. These are all explanations of terms. Also, it should be as previously stated regarding characteristics, nature, action, Dharma, and cause and effect. In the differences of meaning, the difference in nature refers to the benefits of learning, which are the seven qualities of Śīla that are displayed, or exceeding one hundred and fifty training precepts. The difference in realm refers to the fact that in the realm of desire, there is the Prātimokṣa-saṃvara (vow of individual liberation); in the realm of form and formlessness, there is the Dhyāna-saṃvara (concentration vow); Anāsrava (non-outflow)
律儀非界所繫。時差別者。謂學勝利過去已學。未來當學。現在正學。此學勝利。當知于去來今平等無異。位差別者。謂已入正法補特伽羅。諸學勝利。未成熟者。是下位。正成熟者。是中位。已成熟者。是上位。若心不喜樂勉勵修行諸梵行者。此學勝利是苦位。若心喜樂不自勉勵修梵行者。此學勝利是樂位。若於梵行非喜樂非不喜樂者。此學勝利是不苦不樂位。又學勝利皆是善位。非不善位。非無記位。若聽受者是名聞位。若思惟者是名思位。若修習者是名修位。若未證得增上心慧。唯是增上戒位。若證得者亦是增上心慧二位。如是等類是位差別。補特伽羅差別者。此中意說出家補特伽羅。或是鈍根。或是利根。或貪等行。或等分行。或薄塵行。唯是聲聞非諸獨覺。非諸菩薩。由彼獨覺別覺悟故。菩薩解脫為堅固故。不說共住修學勝利。又復此中唯說般涅槃為法者。已入正法者。無有障礙者。亦具縛者不具縛者非無縛者。唯人非天。如是等類名補特伽羅差別。如於學勝利如是。于慧為上首性。于解脫堅固性。于念為增上性。隨其所應當知皆有五種差別。
此中勝利者。是功德增進圓滿名之差別。如說當觀十種勝利是其自性。此法能有饒益。應可稱讚。故名勝利。又復此法隨生有情定應隨逐。故名勝利。又復此
【現代漢語翻譯】 現代漢語譯本 律儀並非由戒律所限制。時間上的差別在於：已經學完過去所學的，未來將要學習的，現在正在學習的。這種學習的殊勝之處，應當知道在過去、未來、現在都是平等沒有差異的。地位上的差別在於：已經進入正法的補特伽羅（人），他們的學習殊勝之處，未成熟的是下位，正成熟的是中位，已經成熟的是上位。如果內心不喜悅、不勉勵修行各種梵行（清凈行）的人，這種學習的殊勝之處是苦位。如果內心喜悅但不勉勵自己修行梵行的人，這種學習的殊勝之處是樂位。如果對於梵行非喜悅也非不喜悅的人，這種學習的殊勝之處是不苦不樂位。而且，學習的殊勝之處都是善位，不是不善位，也不是無記位。如果是聽受者，這叫做名聞位；如果是思惟者，這叫做名思位；如果是修習者，這叫做名修位。如果還沒有證得增上心慧（更高的禪定和智慧），只是增上戒位；如果證得了，也就是增上心和增上慧二位。這些等等都是地位上的差別。補特伽羅（人）的差別在於：這裡主要指的是出家的補特伽羅（人），有的是鈍根，有的是利根，有的是貪等煩惱較重，有的是煩惱比較平均，有的是煩惱輕微。只是聲聞，不是獨覺，也不是菩薩。因為那些獨覺是自己覺悟的，菩薩的解脫是爲了更加堅固，所以不說共同居住修學的殊勝之處。而且這裡只說以般涅槃（完全的涅槃）為法的人，已經進入正法的人，沒有障礙的人，也包括有束縛的人和沒有束縛的人，但不是沒有束縛的人。只有人，沒有天。這些等等叫做補特伽羅（人）的差別。像學習的殊勝之處一樣，對於以智慧為首要的性質，對於解脫的堅固性質，對於以正念為增上的性質，根據情況，應當知道都有五種差別。 這裡所說的殊勝之處，是功德增進圓滿的名稱差別。如說應當觀察十種殊勝之處是它的自性。此法能夠帶來饒益，應該可以稱讚，所以叫做殊勝之處。而且此法隨著有情產生，必定會隨之而來，所以叫做殊勝之處。而且此
【English Translation】 English version The observances are not limited by precepts. The difference in time refers to: having already learned what was learned in the past, about to learn in the future, and currently learning. This excellence of learning, it should be known, is equal and without difference in the past, future, and present. The difference in status refers to: for a pudgala (person) who has entered the right Dharma, the excellence of learning, if immature, is of a lower status; if maturing, it is of a middle status; if mature, it is of a higher status. If the mind does not rejoice and does not strive to practice the various brahmacarya (pure conduct), this excellence of learning is of a painful status. If the mind rejoices but does not strive to practice brahmacarya, this excellence of learning is of a joyful status. If one is neither joyful nor unjoyful towards brahmacarya, this excellence of learning is of a neither painful nor joyful status. Moreover, the excellence of learning is always of a wholesome status, not of an unwholesome status, nor of an indeterminate status. If one is a listener, this is called the status of fame; if one is a thinker, this is called the status of thought; if one is a practitioner, this is called the status of practice. If one has not yet attained higher mind and wisdom (adhiprajña-citta), it is only the status of higher precepts; if one has attained it, it is also the two statuses of higher mind and higher wisdom. These and other such are differences in status. The difference in pudgala (person) refers to: here it mainly refers to the ordained pudgala (person), some are of dull faculties, some are of sharp faculties, some are predominantly driven by greed, etc., some have balanced afflictions, and some have light afflictions. They are only śrāvakas (hearers), not pratyekabuddhas (solitary buddhas), nor bodhisattvas (enlightenment beings). Because those pratyekabuddhas (solitary buddhas) are enlightened on their own, and the liberation of bodhisattvas (enlightenment beings) is for the sake of greater stability, the excellence of studying and practicing together is not mentioned. Furthermore, here it only speaks of those who take parinirvana (complete nirvana) as the Dharma, those who have entered the right Dharma, those who have no obstacles, and also includes those who are bound and those who are not bound, but not those who are without bonds. Only humans, not gods. These and other such are called differences in pudgala (person). Just like the excellence of learning, so too, for the nature of wisdom being foremost, for the steadfast nature of liberation, for the nature of mindfulness being supreme, according to the circumstances, it should be known that there are five kinds of differences. Here, 'excellence' refers to the difference in name for the increase and perfection of merit. As it is said, one should observe ten kinds of excellence as its nature. This Dharma can bring benefit and is worthy of praise, therefore it is called 'excellence'. Moreover, this Dharma, as it arises with sentient beings, will certainly follow, therefore it is called 'excellence'. Moreover, this
法稱讚所隨故。名勝利。門差別者。當知十種差別。謂能攝受于僧。令僧精懇。乃至廣說此中苾芻者。是沙門舍離家法趣非家等名之差別。具足別解脫律儀眾同分是其自性。于其形色勤精進故。怖畏惡趣自防守故。攝無損故。名為苾芻。門差別者。謂剎帝利等差別故。上族下族差別故。少中老年差別故。當知是門差別。
此中住者。是俯就於時。精勤修習名之差別。此住自性。離所說學無有別法。種種威儀攝受時分故。名為住。此是訓詞。門差別者。謂威儀差別故。朝中後分差別故。日夜差別故。當知是名住門差別。
此中慧者。是智見明現觀等名之差別。簡擇法相心所有法。為其自性。訓詞者。簡擇性故。治無智故。名之為慧。又各品別能了知故。名之為慧。又能顯了諸聰慧者是聰慧性故。名為慧。門差別者。隨其所應如前安立。
此中解脫者。是永斷離系。清凈滅盡。離欲等名之差別。自性者。謂粗重永害。煩惱永斷。訓詞者。謂能脫種種貪等繫縛故。名解脫。又復世尊為種種牟尼說。此以為牟尼體性。故名解脫。門差別者。謂待時解脫。不動解脫。見所斷解脫。修所斷解脫。欲行解脫。色行解脫。無色行解脫。如是等類。義門差別如前應知。此中念者。是不忘失心明記憶名之差別。自性者。
是心所有法。訓詞者。追憶諸法。故名爲念。又隨所經事。隨其作意。由此能令明瞭記憶。故名爲念。門差別者。謂佛隨念法隨念等。乃至廣說六種隨念。如是如念住差別。當知廣說差別。又復如前隨其所應當知差別。
複次于釋難中。問住學勝利者義何謂耶。答此增語顯示于增上戒學見勝功德住。問慧為上首者義何謂耶。答此增語顯示于諸根中慧根第一。問解脫堅固者義何謂耶。答此增語顯示見修所斷煩惱永斷。問念為增上者義何謂耶。答此增語顯示于少下劣不生喜足。
問于余經中三學次第世尊異說。何故此中增上戒后說增上慧非增上心。答此中顯示住學勝利。由此言說顯聞等所成慧攝受無悔等。由此漸次得三摩地。即是顯示增上心學。如世尊說於是五根最能攝受。所攝受者所謂慧根。由諸苾芻成就慧根。乃至能修定根。如是乃至成就定根。當知皆是慧根之力。今此經中世尊顯示慧根是三摩地引因。及煩惱斷引因。增上心學與增上慧學俱時而說。問余經中說三學修習進趣圓滿。何故不說增上心學修習圓滿耶。答如前所說。當知此中道理亦爾。
問何故此中但說住學勝利。不說住慧勝利。住解脫勝利等。答于下劣中勸取勝利。當知亦令所化有情于勝妙中攝受勝利。又攝受于僧令僧精懇等十種勝利
【現代漢語翻譯】 現代漢語譯本：『是心所有法』（屬於心的所有法）。『訓詞者』（解釋詞語的人）說：『追憶諸法』（回憶各種法），所以叫做『念』（憶念）。又隨著所經歷的事情，隨著他的作意（心理活動），由此能夠使他明瞭地記憶，所以叫做『念』。『門差別者』（門類的差別）是指，比如佛隨念（憶念佛陀）、法隨念（憶念佛法）等等，乃至廣泛地宣說六種隨念。像這樣，就像念住（四念住）的差別一樣，應當知道廣泛宣說的差別。而且又像前面所說的那樣，隨著情況應當知道差別。 其次，在解釋難題中，問：『住學勝利者義何謂耶』（安住于學問的勝利的意義是什麼）？答：這個增語（修飾語）顯示了在增上戒學（更高的戒律學習）中見到殊勝功德的安住。問：『慧為上首者義何謂耶』（智慧為首要的意義是什麼）？答：這個增語顯示了在各種根（感官和能力）中，慧根（智慧的根源）是第一位的。問：『解脫堅固者義何謂耶』（解脫堅固的意義是什麼）？答：這個增語顯示了見所斷（通過見道斷除的）和修所斷（通過修道斷除的）的煩惱永遠斷除。問：『念為增上者義何謂耶』（憶念作為增上的意義是什麼）？答：這個增語顯示了對於少許下劣的事物不生起喜悅和滿足。 問：在其他的經典中，世尊對於三學（戒、定、慧）的次第有不同的說法，為什麼這裡在增上戒（更高的戒律）之後說增上慧（更高的智慧），而不是增上心（更高的心）？答：這裡顯示了安住于學問的勝利。由此言說顯示了聞所成慧（通過聽聞獲得的智慧）等所攝受的無悔（沒有後悔）等。由此逐漸地獲得三摩地（禪定），這就是顯示增上心學（更高的心學）。就像世尊所說，在五根（信、精進、念、定、慧）中，最能夠攝受的是慧根。被攝受的，就是慧根。由於各位比丘成就了慧根，乃至能夠修習定根（禪定的根源）。像這樣乃至成就了定根，應當知道都是慧根的力量。現在這部經中，世尊顯示了慧根是三摩地的引發原因，以及煩惱斷除的引發原因。增上心學和增上慧學是同時宣說的。問：其他的經典中說三學修習進趣圓滿，為什麼不說增上心學修習圓滿呢？答：就像前面所說的，應當知道這裡也是同樣的道理。 問：為什麼這裡只說安住于學問的勝利，不說安住于智慧的勝利，安住于解脫的勝利等等？答：在下劣的事物中勸導獲取勝利，應當知道也令所化有情（被教化引導的眾生）在殊勝美妙的事物中攝受勝利。又攝受于僧（僧團），令僧團精進懇切等十種勝利。
【English Translation】 English version: 'These are mental properties.' 'The expounder of terms' says: 'Recollecting all dharmas (phenomena), therefore it is called 'mindfulness' (smṛti).' Furthermore, according to the matters experienced, according to one's attention (manaskāra), thereby enabling clear recollection, therefore it is called 'mindfulness.' 'Differences in aspects' refer to, for example, Buddha-anusmṛti (recollection of the Buddha), Dharma-anusmṛti (recollection of the Dharma), etc., up to the extensive explanation of the six anusmṛtis. In this way, just like the differences in the smṛtyupasthānas (four foundations of mindfulness), one should understand the extensively explained differences. Moreover, as previously stated, one should understand the differences according to the circumstances. Furthermore, in the explanation of difficulties, the question is: 'What is the meaning of 'abiding in the victory of learning'?' The answer is: This epithet shows abiding in the superior merit of seeing in adhiśīla-śikṣā (higher training in morality). The question is: 'What is the meaning of 'wisdom as the foremost'?' The answer is: This epithet shows that among all the indriyas (faculties), the prajñendriya (faculty of wisdom) is the foremost. The question is: 'What is the meaning of 'liberation is firm'?' The answer is: This epithet shows the permanent cessation of kleshas (afflictions) to be abandoned by darśana (seeing) and bhāvanā (cultivation). The question is: 'What is the meaning of 'mindfulness as superior'?' The answer is: This epithet shows that one does not generate joy and satisfaction in inferior things. The question is: In other sutras, the Blessed One speaks differently about the order of the three sikṣas (trainings in morality, concentration, and wisdom). Why is it that here, after adhiśīla (higher morality), adhiprajñā (higher wisdom) is spoken of, and not adhicitta (higher mind)? The answer is: Here, the victory of abiding in learning is shown. By this speech, it is shown that the absence of regret, etc., is embraced by the wisdom attained through hearing, etc. Gradually, one attains samādhi (concentration), which is the showing of adhicitta-śikṣā (higher training in mind). As the Blessed One said, among the five indriyas (faculties of faith, effort, mindfulness, concentration, and wisdom), the most capable of embracing is the prajñendriya (faculty of wisdom). That which is embraced is the prajñendriya. Because the bhikṣus (monks) have accomplished the prajñendriya, and even are able to cultivate the samādhindriya (faculty of concentration). In this way, even having accomplished the samādhindriya, one should know that it is all the power of the prajñendriya. Now, in this sutra, the Blessed One shows that the prajñendriya is the cause of inducing samādhi, and the cause of inducing the cessation of kleshas (afflictions). Adhicitta-śikṣā (higher training in mind) and adhiprajñā-śikṣā (higher training in wisdom) are spoken of simultaneously. The question is: In other sutras, it is said that the three sikṣas (trainings) are cultivated, progressed, and perfected. Why is it not said that adhicitta-śikṣā (higher training in mind) is cultivated and perfected? The answer is: As previously stated, one should know that the same principle applies here as well. The question is: Why is it that here only the victory of abiding in learning is spoken of, and not the victory of abiding in wisdom, the victory of abiding in liberation, etc.? The answer is: In inferior things, one is encouraged to obtain victory. One should know that it also causes the beings to be transformed (those to be taught) to embrace victory in superior and wonderful things. Furthermore, it embraces the sangha (community), causing the sangha to be diligent and earnest, and so on, for ten kinds of victories.
。分明易了易可悟入。是故但說住學勝利。問夫解脫者。于諸法中最為殊勝。何因緣故。但說住慧上首。不說住解脫上首。答于下劣中勸取上首性。當知。亦令所化有情于勝妙中攝受上首性。又于解脫顯示不共差別功德故。何等名為不共差別功德。謂于無常無上慧邊。解脫常故最為堅固。
問何等名為住學勝利。答如所施設諸學處中。觀十勝利。常守尸羅堅守尸羅。常作常轉。如是名為住學勝利。問攝受于僧等諸句有何義耶。答攝受于僧者。是總句。令僧精懇者。令離受用欲樂邊故。令僧安樂者。令離受用自苦邊故。未凈信者。令凈信者。未入正法者。令入正法故。已凈信者。令增長者。已入正法者。令成熟故。難調伏者。令調伏者。犯尸羅者。善驅擯故。令慚愧者。安樂住者。凈持戒者。令無悔故。防現法漏者。隨順摧伏煩惱纏故。害后法漏者。止息邪愿修梵行故。隨順永斷惑隨眠故。為令多人梵行久住轉得增廣。乃至為諸天人正善開示者。為令聖教長時相續無斷絕故。
如是十種勝利略攝為三。即此三種廣開為十。何等為三。一者令僧無染污住。二者令僧得安樂住。三者令佛聖教長時隨轉。此中由七種隨護。顯示無染污住及安樂住。七種隨護者。一敬養隨護。二自苦行隨護。三資財乏少隨護。四展轉
【現代漢語翻譯】 分明易懂，容易領悟進入。因此只說安住于學習的殊勝利益。問：解脫在一切法中最為殊勝，是何因緣，只說安住于智慧之上首，而不說安住于解脫之上首？答：在下劣者中勸勉選取上首之性，應當知道，也令所化有情于勝妙之中攝受上首之性。又在解脫中顯示不共的差別功德，所以不說。何等名為不共的差別功德？答：相對於無常，在無上智慧的旁邊，解脫是常的，所以最為堅固。
問：何等名為安住于學習的殊勝利益？答：如所施設的諸學處中，觀察十種殊勝利益。常守戒律，堅守戒律，常常行持，常常轉教他人，如是名為安住于學習的殊勝利益。問：攝受于僧等諸句有何意義？答：攝受于僧，是總括之句。令僧精進懇切，是令其遠離受用欲樂之邊故。令僧安樂，是令其遠離受用自我苦行之邊故。對於未生凈信者，令生凈信；對於未入正法者，令入正法故。對於已生凈信者，令其增長；對於已入正法者，令其成熟故。對於難以調伏者，令其調伏；對於毀犯戒律者，善加驅擯故。令慚愧者安樂住，令清凈持戒者無有後悔故。防止現世的煩惱過失，是隨順摧伏煩惱纏縛故。斷除後世的煩惱過失，是止息邪惡願望，修持梵行故。隨順永遠斷除煩惱的隨眠。爲了令眾多人修持梵行長久安住，輾轉增廣，乃至爲了諸天人正確開示，是爲了令聖教長時相續，沒有斷絕故。
如是十種殊勝利益，簡略地概括為三種。即此三種，廣泛地展開為十種。何等為三種？一者，令僧眾無染污地安住。二者，令僧眾得安樂地安住。三者，令佛陀的聖教長時隨順運轉。此中由七種隨護，顯示無染污住及安樂住。七種隨護者：一、敬養隨護。二、自苦行隨護。三、資財乏少隨護。四、展轉
【English Translation】 Modern Chinese Translation: It is clear, easy to understand, and easy to realize and enter. Therefore, only the benefits of abiding in learning are discussed. Question: Liberation is the most supreme among all dharmas. What is the reason for only discussing abiding in the foremost of wisdom, and not abiding in the foremost of liberation? Answer: In the inferior, encourage the adoption of the foremost nature. It should be known that this also causes sentient beings who are being transformed to embrace the foremost nature in the sublime. Furthermore, it is because liberation displays uncommon and distinct merits. What are these uncommon and distinct merits? Answer: Compared to impermanence, liberation is permanent and therefore the most firm, alongside unsurpassed wisdom.
Question: What are the benefits of abiding in learning? Answer: Within the various precepts that have been established, observe ten benefits. Constantly uphold the precepts (shila), firmly uphold the precepts (shila), constantly practice, and constantly teach others. This is called the benefit of abiding in learning. Question: What is the meaning of phrases such as 'embracing the Sangha'? Answer: 'Embracing the Sangha' is a general statement. 'Making the Sangha diligent and earnest' means causing them to be away from the side of enjoying sensual pleasures. 'Making the Sangha peaceful and happy' means causing them to be away from the side of self-mortification. For those who have not yet developed pure faith, cause them to develop pure faith; for those who have not yet entered the right Dharma, cause them to enter the right Dharma. For those who have already developed pure faith, cause them to increase; for those who have already entered the right Dharma, cause them to mature. For those who are difficult to tame, cause them to be tamed; for those who violate the precepts (shila), properly expel them. Cause those who are ashamed to dwell in peace, and cause those who purely uphold the precepts to have no regrets. Preventing present defilements means following and subduing the entanglements of afflictions. Cutting off future defilements means stopping evil wishes and cultivating pure conduct (brahmacharya). Following and permanently cutting off the latent tendencies of afflictions. In order to cause many people to cultivate pure conduct (brahmacharya) to dwell long and spread widely, and even to correctly instruct the gods and humans, it is in order to cause the holy teachings to continue for a long time without interruption.
These ten benefits are briefly summarized into three. These three are then broadly expanded into ten. What are the three? First, to cause the Sangha to dwell without defilement. Second, to cause the Sangha to dwell in peace and happiness. Third, to cause the Buddha's holy teachings to continue to turn for a long time. Among these, the seven protections show dwelling without defilement and dwelling in peace and happiness. The seven protections are: first, protection through respect and offerings; second, protection from self-mortification; third, protection from lack of resources; fourth, mutual
相觸隨護。五心追變隨護。六煩惱纏隨護。七邪愿隨護。最後一句顯示聖教長時隨轉。
云何常守尸羅。謂不棄捨學處故。云何堅守尸羅。謂不毀犯學處故。云何常作。謂于學處無穿穴故。云何常轉。謂穿穴已復還凈故。云何受學學處。謂具隨學諸學處故。如是行者常守尸羅。堅守尸羅。聞正法已獨居靜處。繫念思惟籌量觀察。為欲趣求增上心慧。依聞思修所生妙慧。能證解脫。此解脫性無退法故。說名堅固。是出世間聖智果故。又此行者由正念力審自觀察我尸羅蘊為圓滿不。我于諸法為有正慧善通達不。我于解脫為善證不。如是依止正念力持具學勝利。發上首慧證堅解脫。又此正念略有三種。謂或因說法故。或依教授故。或由觀察應作不應作故。
問世尊說戒有無量種。謂事善戒。苾芻戒。近住戒。靜慮戒。等持戒。聖所愛戒。如是等戒今依何說住學勝利。答依苾芻戒。由最勝故。問世尊說慧亦有多種。謂聞所成慧思所成慧修所成慧。依何慧說住慧上首。答具依三慧。問世尊說解脫亦有多種。謂世間解脫。出世間解脫。有學解脫。無學解脫。可動解脫。不可動解脫。如是等類。今依何說住解脫堅固。答依出世間不動解脫。問世尊說念亦無量種。謂于身住念。于受住念。於心住念。於法住念。于久所作所
【現代漢語翻譯】 現代漢語譯本 相觸隨護：指在感官接觸時保持警覺和防護。 五心追變隨護：指對五種心的變化（貪、嗔、癡、慢、疑）保持警覺和防護。 六煩惱纏隨護：指對六種根本煩惱（貪、嗔、癡、慢、疑、見）的纏繞保持警覺和防護。 七邪愿隨護：指對錯誤的願望保持警覺和防護。 最後一句顯示聖教長時隨轉：這句話表明聖教能夠長久流傳。
云何常守尸羅（śīla，戒律）？ 謂不棄捨學處故：如何才能始終守護戒律？ 就是不放棄所學的戒條。 云何堅守尸羅？ 謂不毀犯學處故：如何才能堅定地守護戒律？ 就是不違犯所學的戒條。 云何常作？ 謂于學處無穿穴故：如何才能持續地實踐戒律？ 就是在所學的戒條上沒有缺失。 云何常轉？ 謂穿穴已復還凈故：如何才能使戒律持續運轉？ 就是在出現缺失后能夠恢復清凈。 云何受學學處？ 謂具隨學諸學處故：如何才能接受和學習戒條？ 就是完全遵循和學習所有的戒條。 如是行者常守尸羅，堅守尸羅，聞正法已獨居靜處，繫念思惟籌量觀察，為欲趣求增上心慧。 依聞思修所生妙慧，能證解脫。 此解脫性無退法故，說名堅固。 是出世間聖智果故：像這樣修行的人，始終守護戒律，堅定地守護戒律，聽聞正法后獨自居住在安靜的地方，集中注意力思考、衡量和觀察，爲了追求更高的智慧。依靠聽聞、思考和修行所產生的妙慧，能夠證得解脫。這種解脫的性質不會退轉，所以稱為堅固。這是出世間的聖者智慧的果實。 又此行者由正念力審自觀察我尸羅蘊（śīlakkhandha，戒蘊）為圓滿不。 我于諸法為有正慧善通達不。 我于解脫為善證不。 如是依止正念力持具學勝利。 發上首慧證堅解脫。 又此正念略有三種。 謂或因說法故。 或依教授故。 或由觀察應作不應作故：此外，修行人通過正念的力量，仔細地自我觀察，我的戒蘊是否圓滿？ 我對於諸法是否具有正確的智慧並能很好地通達？ 我對於解脫是否已經很好地證得？ 像這樣依靠正念的力量，保持學習的勝利，發起最高的智慧，證得堅固的解脫。 這種正念大致有三種：或者因為聽聞佛法，或者依靠老師的教導，或者通過觀察什麼是應該做的，什麼是不應該做的。
問世尊說戒有無量種。 謂事善戒。 苾芻（bhikṣu，比丘）戒。 近住戒。 靜慮戒。 等持戒。 聖所愛戒。 如是等戒今依何說住學勝利。 答依苾芻戒。 由最勝故：有人問：世尊說戒律有無量種，包括事善戒、比丘戒、近住戒、靜慮戒、等持戒、聖所愛戒等等，那麼現在是依據哪種戒律來說明安住于學習的勝利呢？ 佛陀回答說：依據比丘戒，因為它最殊勝。 問世尊說慧亦有多種。 謂聞所成慧思所成慧修所成慧。 依何慧說住慧上首。 答具依三慧：有人問：世尊說智慧也有多種，包括聽聞所成的智慧、思考所成的智慧、修行所成的智慧，那麼是依據哪種智慧來說明安住于智慧的最高境界呢？ 佛陀回答說：完全依據這三種智慧。 問世尊說解脫亦有多種。 謂世間解脫。 出世間解脫。 有學解脫。 無學解脫。 可動解脫。 不可動解脫。 如是等類。 今依何說住解脫堅固。 答依出世間不動解脫：有人問：世尊說解脫也有多種，包括世間解脫、出世間解脫、有學解脫、無學解脫、可動解脫、不可動解脫等等，那麼現在是依據哪種解脫來說明安住于解脫的堅固境界呢？ 佛陀回答說：依據出世間的不動解脫。 問世尊說念亦無量種。 謂于身住念。 于受住念。 於心住念。 於法住念。 于久所作所
【English Translation】 English version Protecting through contact: Refers to maintaining alertness and protection during sensory contact. Protecting against the five mental transformations: Refers to maintaining alertness and protection against the transformations of the five minds (greed, hatred, delusion, pride, doubt). Protecting against the entanglements of the six afflictions: Refers to maintaining alertness and protection against the entanglements of the six root afflictions (greed, hatred, delusion, pride, doubt, wrong views). Protecting against the seven wrong aspirations: Refers to maintaining alertness and protection against wrong aspirations. The last sentence shows that the Holy Teaching is transmitted for a long time: This sentence indicates that the Holy Teaching can be transmitted for a long time.
How to constantly uphold śīla (precepts)? It means not abandoning the learning of the precepts. How to firmly uphold śīla? It means not violating the learning of the precepts. How to constantly practice? It means having no gaps in the learning of the precepts. How to constantly turn? It means restoring purity after gaps have appeared. How to receive and learn the precepts? It means fully following and learning all the precepts. Thus, the practitioner constantly upholds śīla, firmly upholds śīla, and after hearing the Dharma, dwells alone in a quiet place, focusing the mind to contemplate, measure, and observe, in order to seek higher wisdom. Relying on the wonderful wisdom arising from hearing, thinking, and cultivating, one can attain liberation. Because this nature of liberation does not regress, it is called firm. It is the fruit of the wisdom of the world-transcending saints. Furthermore, this practitioner, through the power of right mindfulness, carefully observes whether my śīlakkhandha (aggregate of morality) is complete. Do I have right wisdom and good understanding of all dharmas? Have I well attained liberation? Thus, relying on the power of right mindfulness, maintaining the victory of learning, generating supreme wisdom, and attaining firm liberation. Moreover, this right mindfulness is roughly of three kinds: either because of hearing the Dharma, or relying on the teachings of the teacher, or through observing what should be done and what should not be done.
Someone asked: The World Honored One said that there are countless kinds of precepts, including precepts of meritorious deeds, bhikṣu (monk) precepts, upavāsa (close dwelling) precepts, dhyāna (meditation) precepts, samādhi (concentration) precepts, precepts beloved by the saints, and so on. Which of these precepts are we now relying on to explain the victory of abiding in learning? The Buddha replied: Relying on the bhikṣu precepts, because they are the most excellent. Someone asked: The World Honored One said that there are also many kinds of wisdom, including wisdom arising from hearing, wisdom arising from thinking, and wisdom arising from cultivation. Which wisdom are we relying on to explain abiding in the supreme state of wisdom? The Buddha replied: Fully relying on these three kinds of wisdom. Someone asked: The World Honored One said that there are also many kinds of liberation, including worldly liberation, world-transcending liberation, liberation of those still learning, liberation of those who have completed learning, movable liberation, immovable liberation, and so on. Which of these liberations are we now relying on to explain abiding in the firm state of liberation? The Buddha replied: Relying on the immovable liberation that transcends the world. Someone asked: The World Honored One said that there are also countless kinds of mindfulness, including mindfulness of the body, mindfulness of feelings, mindfulness of the mind, mindfulness of dharmas, and mindfulness of what has been done for a long time.
說隨念。于所受誦諸法隨念。教授隨念。應作不應作隨念。佛隨念等所有諸念。今於此中依何念說念為增上。答就勝為言。依應作不應作觀察隨念。
複次于次第中。先應安住苾芻尸羅。次應聽受如來正法。次應如理作意思惟。如是行者由凈持戒。無有憂悔。由無悔等。漸次生定。由正方便所攝智慧如理作意正思惟故。增上心學速得成滿。如是名為圓滿次第。前前後後漸圓滿故。能成次第者。謂由住學勝利。能成慧為上首。由慧為上首。能成解脫堅固。云何能得住學勝利。乃至能成解脫堅固。謂由念為增上。如是名為能成次第。又如是住修習三學。速得圓滿。此亦名為能成次第。解釋次第者。謂能善教誡聲聞弟子一切應作不應作事。故名大師。又能化導無量眾生令苦寂滅。故名大師。又為摧滅邪穢外道出現世間。故名大師。從他聽聞正法音聲。又能令他聞正法聲。故曰聲聞。問何因緣故唯為聲聞說住學勝利等。答由聲聞眾是佛世尊隨順修學真實子故。此中法者。當知宣說名句文身。學處者。謂所宣說五毀犯聚。具憐愍者。謂于長夜諸有情所恒住慈等諸無量故。具大悲者。謂能拔濟無量眾生多苦法故。樂義利者。能與眾生多樂法故。求利益者。能與眾生無量品類妙善法故。恒悲愍者。能拔眾生無量諸惡不善法故。
【現代漢語翻譯】 現代漢語譯本：關於隨念，是對所受持誦讀的諸法進行隨念，對教授進行隨念，對應作和不應作之事進行隨念，以及對佛隨念等所有諸念進行隨念。現在在這裡，依據哪種念來說念是增上的呢？回答是，就殊勝而言，是依據對應作和不應作的觀察隨念。
其次，在次第中，首先應當安住于比丘的戒律（Śīla，道德行爲規範），其次應當聽受如來的正法（Dharma，宇宙真理），再次應當如理作意思惟（manasikara，如理作意）。像這樣修行的人，由於清凈地持戒，沒有憂愁和後悔。由於沒有後悔等等，逐漸產生禪定（Samādhi，專注）。由於正確的方便所攝持的智慧，如理作意正確地思惟，增上心學（Adhicitta-śikṣā，更高的心性訓練）迅速得到圓滿。這被稱為圓滿次第，因為前前後後逐漸圓滿，能夠成就次第的人，是指由於安住于學（Śikṣā，訓練）的勝利，能夠成就以慧（Prajñā，智慧）為首要。由於以慧為首要，能夠成就解脫的堅固。怎樣才能得到安住于學的勝利，乃至能夠成就解脫的堅固呢？是指由於念（Smṛti，正念）為增上。這被稱為能夠成就次第。又像這樣安住並修習三學（Tri-śikṣā，戒定慧三學），迅速得到圓滿。這也稱為能夠成就次第。解釋次第的人，是指能夠很好地教誡聲聞弟子一切應作和不應作的事，所以稱為大師（Mahāsterā，偉大的導師）。又能夠化導無量眾生令苦寂滅，所以稱為大師。又爲了摧滅邪穢外道而出現於世間，所以稱為大師。從他人聽聞正法的音聲，又能夠令他人聽聞正法的聲音，所以叫做聲聞（Śrāvaka，聽聞者）。問：什麼因緣的緣故，只為聲聞說安住于學的勝利等等？答：由於聲聞眾是佛世尊隨順修學的真實之子。這裡所說的法（Dharma，佛法），應當知道是宣說名句文身。學處（Śikṣāpada，戒條）是指所宣說的五種毀犯聚。具有憐憫者，是指對於長夜中所有的有情，恒常安住于慈等諸無量心。具有大悲者，是指能夠拔濟無量眾生脫離多種痛苦之法。樂於義利者，能夠給予眾生多種快樂之法。求利益者，能夠給予眾生無量品類的妙善之法。恒常悲憫者，能夠拔除眾生無量諸惡不善之法。
【English Translation】 English version: Regarding mindfulness (Smṛti), it is mindfulness of the various Dharmas (teachings, laws) that have been received and recited, mindfulness of the teachings, mindfulness of what should be done and what should not be done, and mindfulness of all thoughts such as mindfulness of the Buddha (Buddha-smṛti). Now, in this context, based on which mindfulness is it said that mindfulness is supreme? The answer is, in terms of excellence, it is based on the mindfulness of observing what should be done and what should not be done.
Furthermore, in the sequence, one should first abide in the discipline (Śīla) of a Bhikṣu (monk), then listen to the true Dharma (teachings) of the Tathāgata (Buddha), and then contemplate it reasonably (manasikara). One who practices in this way, due to purely upholding the precepts, has no worries or regrets. Due to having no regrets, etc., gradually Samādhi (concentration) arises. Due to the wisdom embraced by right means, contemplating reasonably with right mindfulness, the Adhicitta-śikṣā (higher training in mind) is quickly fulfilled. This is called the complete sequence, because it gradually becomes complete from beginning to end. One who can accomplish the sequence means that by abiding in the victory of learning (Śikṣā), one can accomplish wisdom (Prajñā) as the foremost. Because wisdom is the foremost, one can achieve the steadfastness of liberation. How can one obtain the victory of abiding in learning, and even achieve the steadfastness of liberation? It is because mindfulness (Smṛti) is supreme. This is called the sequence that can be accomplished. Moreover, by abiding in and practicing the three learnings (Tri-śikṣā: Śīla, Samādhi, Prajñā), one quickly attains fulfillment. This is also called the sequence that can be accomplished. One who explains the sequence means that they can well instruct the Śrāvaka (hearer) disciples on all things that should be done and should not be done, therefore they are called Mahāsterā (great teachers). Furthermore, they can guide countless beings to the cessation of suffering, therefore they are called Mahāsterā. Moreover, they appear in the world to destroy heretical and impure external paths, therefore they are called Mahāsterā. They hear the sound of the true Dharma from others, and they can also cause others to hear the sound of the true Dharma, therefore they are called Śrāvaka. Question: For what reason are the victories of abiding in learning, etc., only spoken to the Śrāvakas? Answer: Because the Śrāvaka assembly are the true children of the Buddha, who follow and learn the truth. Here, the Dharma (teachings) should be understood as proclaiming names, phrases, and bodies of letters. The Śikṣāpada (precepts) refer to the five aggregates of transgressions that are proclaimed. One who possesses compassion means that they constantly abide in immeasurable qualities such as loving-kindness towards all sentient beings throughout the long night. One who possesses great compassion means that they can deliver countless beings from many suffering Dharmas. One who delights in benefit means that they can give beings many joyful Dharmas. One who seeks benefit means that they can give beings immeasurable categories of wonderful and virtuous Dharmas. One who is constantly compassionate means that they can remove immeasurable evil and unwholesome Dharmas from beings.
為令多人梵行久住者。依剎帝利等族姓說。轉增廣者。即依如是有情種類後後增廣說。乃至為諸天人者。謂即依彼有勢力說。此中顯示世尊大悲普覆一切非唯一分。正善開示者。謂如其所有性故。及盡其所有性故。宣說正法者。謂十二分教。聽受研尋。任持讀誦。處靜思惟。如是正法如是能令汝利益者。依增上戒說。如是能令汝安樂者。謂不依止弊苦艱難不自在行。如是能令汝利益安樂者。謂離欲者增上心行。增上慧行。此行善故。名為利益。能饒益故。名為安樂。複次若於是處世尊讚美杜多功德。是名利益。若於是處世尊聽受百味飲食百千衣服。是名安樂。若處世尊制立三學。如是名為利益安樂。又說如來於諸法中以彼彼慧善觀察者。若為利益若為安樂。若為利益安樂。依增上戒學增上心學增上慧學說。當知此中有二因緣。名善觀察。一者長夜串習遍了知故。二者無倒正覺悟故。于彼彼解脫善證得者。依增上心增上慧說。由二因緣名善證得。一者到究竟故。二者不還法故。無退法故。我尸羅蘊不圓滿者。謂或於尸羅修習一分。或不依止。如是尸羅圓滿。修習諸定地戒。我于諸法不善觀察者。由二種相。如前應知。我于解脫不善證得者。由二種證。如前應知。我所應說如是已說者。謂總結前略所標舉及廣分別。
【現代漢語翻譯】 現代漢語譯本：爲了讓更多人長久地安住于梵行（brahmacarya，清凈的行為），（佛陀）依據剎帝利（ksatriya，統治階級）等種姓進行說法。爲了使（佛法）輾轉增廣，就依據像這樣的有情眾生種類，使其後后增廣而說。乃至爲了諸天和人，就是依據那些有勢力者而說。這其中顯示了世尊的大悲普覆一切，而非只是一部分。『正善開示』是指如其所有之自性故，以及盡其所有之自性故。（佛陀）宣說正法，即十二分教（dvadasanga-buddhavacana，佛陀教法的十二種分類），（使眾生）聽受、研習、任持、讀誦，處於安靜處思惟。『如是正法如是能令汝利益者』，是依據增上戒（adhisila，更高的戒律）而說。『如是能令汝安樂者』，是指不依止弊苦艱難不自在之行。『如是能令汝利益安樂者』，是指離欲者的增上心行（adhicitta，更高的心），增上慧行（adhiprajna，更高的智慧）。此行是善的，所以名為利益；能夠饒益，所以名為安樂。 再次，如果在某個地方世尊讚美杜多功德（dhuta-guna，頭陀功德，苦行），這名為利益。如果在某個地方世尊聽受百味飲食、百千衣服，這名為安樂。如果世尊制定三學（trisiksa，戒定慧三學），這樣名為利益安樂。又說如來於諸法中以種種智慧善於觀察，無論是爲了利益，還是爲了安樂，還是爲了利益安樂，都是依據增上戒學（adhisila-siksa，增上戒學）、增上心學（adhicitta-siksa，增上心學）、增上慧學（adhiprajna-siksa，增上慧學）而說。應當知道這裡面有兩個因緣，名為善於觀察：一是長夜串習遍了知故，二是無倒正覺悟故。『于種種解脫善於證得』，是依據增上心、增上慧而說。由兩個因緣名為善於證得：一是到究竟故，二是不還法故，無退法故。 『我尸羅蘊（sila-skandha，戒蘊）不圓滿』，是指或者對於尸羅修習一部分，或者不依止。像這樣尸羅圓滿，修習諸定地戒。『我于諸法不善觀察』，由兩種相，如前應知。『我于解脫不善證得』，由兩種證，如前應知。『我所應說如是已說』，是指總結前面略所標舉以及廣分別。
【English Translation】 English version: To enable many to abide long in the brahmacarya (pure conduct), (the Buddha) speaks according to the ksatriya (warrior/ruling class) and other lineages. To increase and expand (the Dharma), he speaks according to the kinds of sentient beings, causing it to increase and expand successively. Even to the devas (gods) and humans, he speaks according to those with power. This shows that the World-Honored One's great compassion covers all, not just a part. 'Rightly and well revealed' means because of the nature of what it possesses, and because of exhausting the nature of what it possesses. (The Buddha) proclaims the True Dharma, that is, the twelvefold division of teachings (dvadasanga-buddhavacana), (enabling beings to) hear, study, uphold, recite, and contemplate in quiet places. 'Such is the True Dharma, such that it can bring you benefit' is spoken according to higher morality (adhisila). 'Such that it can bring you happiness' means not relying on miserable, difficult, and unfree practices. 'Such that it can bring you benefit and happiness' means the higher mental practice (adhicitta) and higher wisdom practice (adhiprajna) of those who are free from desire. This practice is good, so it is called benefit; it is able to benefit, so it is called happiness. Furthermore, if in some place the World-Honored One praises the qualities of dhuta (dhuta-guna, ascetic practices), this is called benefit. If in some place the World-Honored One receives hundreds of flavors of food and hundreds and thousands of garments, this is called happiness. If the World-Honored One establishes the three learnings (trisiksa, the three trainings of morality, concentration, and wisdom), this is called benefit and happiness. It is also said that the Tathagata observes well among all dharmas with various wisdoms, whether for benefit, or for happiness, or for benefit and happiness, according to higher morality learning (adhisila-siksa), higher mental learning (adhicitta-siksa), and higher wisdom learning (adhiprajna-siksa). It should be known that there are two causes here called 'observing well': one is because of long-night practice and complete understanding, and the other is because of non-inverted right awakening. 'Well attained in various liberations' is spoken according to higher mind and higher wisdom. It is called 'well attained' due to two causes: one is because of reaching the ultimate, and the other is because of the state of non-returning, the state of non-regression. 'My aggregate of morality (sila-skandha) is not complete' means either practicing a part of morality or not relying on it. Thus, morality is complete, practicing the precepts of various samadhi grounds. 'I do not observe well among all dharmas' is due to two aspects, as should be known before. 'I do not attain well in liberation' is due to two attainments, as should be known before. 'What I should say, I have already said' means summarizing the previously briefly indicated and extensively explained.
複次由六種相。應當解釋一切契經。一者遍知事故。二者舍離惡行及諸煩惱隨煩惱故。三者受學善行故。四者由如病等行智遍知通達故。五者由彼果故。六者由自及他領受彼果故。由此六相。及由如前所建立相。應善解釋一切經典。此中事者。謂蘊。界。處。緣起。念住。及正斷等。彼果者。謂厭患。離欲。解脫。及遍解脫。自他領受彼果者。謂我生已盡。
如是等類名攝釋分。
瑜伽師地論卷第八十二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十三
彌勒菩薩說
三藏法師玄奘奉 詔譯
攝異門分之上
如是已說攝釋。
云何攝異門。總嗢拖南曰。
白品與黑品 異門等宣說 為開悟義覺 略總頌應知
別嗢拖南曰。
師第一二慧 四種善說等 亦有因緣等 施戒道廣說
此中大師所謂如來。紹師即是第一弟子。如彼尊者舍利子等。言襲師者。謂軌範師。若親教師。若同法者。能開悟者。令憶念者。大師即是立聖教者。紹師即是傳聖教者。襲師即是隨聖教者。開許制止一切應作不應作故。時時教授教誡轉故。當知即是能說傳說及隨說者。驅擯造作不應作故。名能獎者。慶慰造作應作事故。
【現代漢語翻譯】 現代漢語譯本： 此外，應通過六種相來解釋一切契經（Sutra，佛經）：第一，因為要普遍瞭解諸事；第二，因為要舍離惡行以及各種煩惱和隨煩惱；第三，因為要受學善行；第四，因為要通過如病等行智來普遍瞭解和通達；第五，因為要了解那些（惡行和煩惱的）果；第六，因為自己和他人都要領受那些（善行的）果。通過這六種相，以及通過如前所建立的相，應該好好地解釋一切經典。這裡所說的『事』，指的是蘊（Skandha，構成個體的要素），界（Dhatu，構成要素的類別），處（Ayatana，感覺器官和對像），緣起（Pratītyasamutpāda，因果關係），念住（Smṛtyupasthāna，正念的建立），以及正斷（Samyakprahāṇa，正確的努力）等等。所說的『彼果』，指的是厭患（Nirveda，厭惡），離欲（Viraga，無慾），解脫（Mukti，從束縛中解脫），以及普遍的解脫（Samantapariṇirvāṇa，完全的解脫）。自己和他人領受那些果，指的是『我已經了脫生死』。 像這些等等，都叫做攝釋分。 《瑜伽師地論》卷第八十二 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第八十三 彌勒菩薩說 三藏法師玄奘奉 詔譯 攝異門分之上 如是已說攝釋。 云何攝異門。總嗢拖南曰： 白品與黑品 異門等宣說 為開悟義覺 略總頌應知 別嗢拖南曰： 師第一二慧 四種善說等 亦有因緣等 施戒道廣說 此中大師所謂如來（Tathāgata，佛）。紹師即是第一弟子，如彼尊者舍利子（Śāriputra）等。言襲師者，謂軌範師（Upādhyāya，導師），若親教師（Ācārya，教授師），若同法者，能開悟者，令憶念者。大師即是立聖教者，紹師即是傳聖教者，襲師即是隨聖教者。開許制止一切應作不應作故，時時教授教誡轉故，當知即是能說傳說及隨說者。驅擯造作不應作故，名能獎者。慶慰造作應作事故。
【English Translation】 English version: Furthermore, all Sutras (discourses) should be explained through six aspects: first, because of the need to universally understand all things; second, because of abandoning evil deeds and all afflictions (Kleśas) and secondary afflictions (Upakleśas); third, because of learning good deeds; fourth, because of universally understanding and penetrating through the wisdom of practices such as contemplating illness; fifth, because of understanding the results of those (evil deeds and afflictions); sixth, because both oneself and others are to receive the results of those (good deeds). Through these six aspects, and through the aspects established as before, all scriptures should be well explained. Here, 『things』 refer to the Skandhas (aggregates constituting an individual), Dhatus (elements), Ayatanas (sense bases), Pratītyasamutpāda (dependent origination), Smṛtyupasthānas (establishments of mindfulness), and Samyakprahāṇas (right efforts), and so on. 『Those results』 refer to Nirveda (disgust), Viraga (detachment), Mukti (liberation), and Samantapariṇirvāṇa (complete liberation). Oneself and others receiving those results refers to 『My birth is exhausted.』 These and similar categories are called the Section on Comprehending Explanations. Yogācārabhūmi-śāstra, Scroll 82 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra Yogācārabhūmi-śāstra, Scroll 83 Said by Bodhisattva Maitreya Translated by Tripiṭaka Master Xuanzang under Imperial Order Section on Comprehending Different Meanings, Part One Thus, the Comprehending Explanations has been spoken. How is the Comprehending Different Meanings? The summary verse says: White qualities and black qualities, different meanings are explained For awakening and understanding, the brief summary should be known The separate verse says: Teacher, first, second, wisdom, four kinds of good speech, etc. Also, there are causes and conditions, giving, precepts, the path is extensively explained Here, the Great Teacher refers to the Tathāgata (the Buddha). The Successor Teacher is the first disciple, such as the venerable Śāriputra, and so on. The Inheriting Teacher refers to the Upādhyāya (preceptor), or the Ācārya (teacher), or those who share the Dharma, those who can enlighten, those who cause remembrance. The Great Teacher is the establisher of the Holy Teaching, the Successor Teacher is the transmitter of the Holy Teaching, and the Inheriting Teacher is the follower of the Holy Teaching. Because of allowing and prohibiting all that should and should not be done, and because of constantly teaching and instructing, it should be known that they are the ones who can speak, transmit, and follow in speaking. Because of driving away and preventing the doing of what should not be done, they are called those who can encourage. Because of rejoicing and comforting in the doing of what should be done.
名勝獎者。於前二事能開示故。名至獎者。隨所生起一切疑惑皆能遣故。名能導者。惡作憂悔皆能遣故。名勝導者。一切煩惱及隨煩惱皆能遣故。名至導者。于諸疑惑能斷除者。謂未顯義能顯發故。已顯發義令明凈故。甚深義句以慧通達廣開示故。誓許為作軌範。尊重所依止故。名第二伴。隨轉伴故。名為善友。宿昔同處居家樂故。名為知識。父母宗親互相系屬。名憐愍者。若非眷屬而施恩惠。名有恩者。言義利者。名所求事能引義利。樂為此故名樂義利。言利益者。名為善行。樂為此故名樂利益。言安樂者。名安隱住益身心義。樂為此故名樂安樂。依現法樂名樂安隱。依后法樂說名為樂相應安隱。於一切事現正隨從。故名信順。若即于彼補特伽羅處所而起故名為信。開彼功德及與威力殊勝慧已。即于彼法處所而起隨順理門故名凈信。即由如是增上力故。身毛為豎悲泣墮淚。如是等事是凈信相。聞彼功德威力等已。於行住等諸威儀中。恒常信彼實有功德故名信述。所言欲者。若於是處樂作樂得。言精進者。發起加行其心勇悍。言策勵者。既勇悍已於彼加行正勤修習。言剛決者。發精進已終無懈廢不壞不退。言超越者。殷重精進。言威勢者。謂過夜分或前一更被服鎧甲當發精進。言奮發者。如所被服發勤精進。或更升進
【現代漢語翻譯】 現代漢語譯本 名為『名勝獎者』，是因為對於前面兩種情況（指之前討論過的兩種情況）能夠開示的緣故。 名為『至獎者』，是因為能夠遣除隨之生起的一切疑惑的緣故。 名為『能導者』，是因為能夠遣除惡作（後悔）和憂悔的緣故。 名為『勝導者』，是因為能夠遣除一切煩惱以及隨煩惱的緣故。 名為『至導者』，是因為對於各種疑惑能夠斷除的緣故，也就是對於未顯明的意義能夠顯發，對於已經顯發的意義能夠使其更加明凈，對於甚深的意義和語句能夠以智慧通達並廣為開示。 誓許作為軌範，是尊重所依止的緣故，所以名為『第二伴』，因為隨之運轉伴隨的緣故，所以名為『善友』，因為過去常常一起居住生活快樂的緣故，所以名為『知識』。 父母宗親互相聯繫依屬，稱為『憐愍者』，如果不是親屬而施與恩惠，稱為『有恩者』。 言說義利者，名為『所求事能引義利』，樂於為此的緣故，名為『樂義利』。言說利益者，名為『善行』，樂於為此的緣故，名為『樂利益』。言說安樂者，名為『安隱住益身心義』，樂於為此的緣故，名為『樂安樂』。 依于現世之樂，名為『樂安隱』，依於後世之樂，說名為『樂相應安隱』。 對於一切事情現在都正直地隨從，所以名為『信順』。如果即于那個補特伽羅（Pudgala，人）處所而生起，所以名為『信』。開啟那人的功德以及威力殊勝的智慧之後，即于那個法處所而生起隨順道理之門，所以名為『凈信』。即由於如此增上的力量，身體毛髮豎立，悲傷哭泣，眼淚掉落，這些事情是凈信的相。 聽聞那人的功德威力等等之後，在行走站立等等各種威儀中，恒常相信那人確實有功德，所以名為『信述』。 所說的『欲』，如果是在這個地方樂於做樂於得到。 所說的『精進』，是發起加行，其心勇猛強悍。 所說的『策勵』，是已經勇猛強悍之後，對於那個加行正勤修習。 所說的『剛決』，是發起精進之後，始終沒有懈怠廢止，不壞不退。 所說的『超越』，是殷重精進。 所說的『威勢』，是指過了夜半或者前一更（古代計時單位）穿戴好鎧甲，應當發起精進。 所說的『奮發』，是像所穿戴的鎧甲一樣，發勤精進，或者更加升進。
【English Translation】 English version He is called 'Bestower of Fame and Victory' because he can enlighten the previous two matters (referring to the two situations discussed earlier). He is called 'Bestower of the Ultimate Reward' because he can dispel all doubts that arise. He is called 'Guide' because he can dispel remorse and regret. He is called 'Supreme Guide' because he can dispel all afflictions and secondary afflictions. He is called 'Ultimate Guide' because he can eliminate all doubts, that is, he can reveal the unrevealed meaning, make the revealed meaning clearer, and thoroughly understand and widely explain the profound meaning and sentences with wisdom. He vows to be a role model and is the reliance of respect, so he is called 'Second Companion'. Because he accompanies and follows, he is called 'Good Friend'. Because he used to live together happily, he is called 'Knowledge'. Parents and relatives are mutually connected and dependent, called 'Compassionate'. If one bestows kindness on someone who is not a relative, he is called 'Benefactor'. Speaking of benefit and advantage, it is called 'The sought-after thing can lead to benefit and advantage'. Being happy to do this is called 'Joyful in Benefit and Advantage'. Speaking of benefit, it is called 'Good Deeds'. Being happy to do this is called 'Joyful in Benefit'. Speaking of peace and happiness, it is called 'Peaceful dwelling benefits body and mind'. Being happy to do this is called 'Joyful in Peace and Happiness'. Relying on the happiness of the present life is called 'Joyful in Peace and Security'. Relying on the happiness of the afterlife is said to be 'Joyful in Corresponding Peace and Security'. Following everything righteously and presently is called 'Faithful Obedience'. If it arises from the place of that Pudgala (person), it is called 'Faith'. After opening up the merits and the wisdom of his power, it arises from the place of that Dharma, following the gate of reason, so it is called 'Pure Faith'. Because of such increasing power, the body hair stands on end, weeping with sorrow, and tears fall. These things are signs of pure faith. After hearing of his merits, power, etc., in all kinds of deportment such as walking and standing, constantly believing that he truly has merits is called 'Faithful Narration'. The 'desire' that is spoken of, if it is in this place, one is happy to do and happy to obtain. The 'diligence' that is spoken of is to initiate effort, with a brave and strong heart. The 'encouragement' that is spoken of is that after being brave and strong, one diligently cultivates that effort. The 'firm resolution' that is spoken of is that after initiating diligence, there is never any懈怠 (xie dai, laxity) or abandonment, not decaying or retreating. The 'transcendence' that is spoken of is earnest diligence. The 'majesty' that is spoken of refers to putting on armor after midnight or the first watch (ancient unit of time), and one should initiate diligence. The 'exertion' that is spoken of is like the armor worn, diligently exerting oneself, or advancing further.
威猛勇悍。發勤精進深見彼果所有勝利故名勇銳。於勤修時堪能忍受寒等淋瀝故名勇悍。由善了知前後差別。于其勝上差別證中深生信順所有精進。名難制伏。于少下劣差別所證進修善中無怯劣故名無喜足。言勵心者。謂于精進所有障處一切煩惱及隨煩惱諸魔事中。頻頻覺察令心靜息。言常恒者。謂即於此正加行中能常修作能不捨軛。言正信者。謂于大師說正法時。於此正法既聽聞已獲得凈信。不放逸者。謂得信已於樂出離障礙法中。防護其心恒常發起善法修習。言瑜伽者。受持讀誦問論抉擇正修加行。言思惟者。隨所受持究竟法義審諦觀察。言憶念者。于所觀察一切法義能不忘失。于久所作久所說中能正隨念。言尋思者。即依如是無倒法義起出離等所有尋思。所言智者。謂出世間加行妙慧。所言解者。謂出世間正體妙慧。所言慧者。謂已證得出世間慧。后時所得世間妙慧。言觀察者。謂由無倒觀察作意。審諦觀察已斷未斷有餘無餘。言梵行者。謂八聖支道及與遠離。非正梵行習淫慾法。又言安住余梵行者。謂三十七菩提分法。彼由三處之所攝受。謂由奢摩他故。由毗缽舍那故。由修身念故。如其所應彼自性故。彼品類故。此中信念俱通二品。複次即此大師亦稱第一。自義行故。亦稱為尊。他義行故。亦稱為勝。俱義
【現代漢語翻譯】 現代漢語譯本 威猛勇悍：因為勤奮精進，深刻洞見彼岸（涅槃）所有勝利，所以稱為『勇銳』。在勤奮修行時，能夠忍受寒冷等侵襲，所以稱為『勇悍』。由於清楚瞭解前後修行階段的差別，對於更高層次的證悟生起深切的信心和順從，這樣的精進稱為『難制伏』。對於微小低劣的證悟不滿足，在精進修行的善法中沒有怯懦退縮，所以稱為『無喜足』。 『勵心』是指：對於精進修行的一切障礙，包括煩惱和隨煩惱，以及各種魔事，時時覺察，使心平靜止息。 『常恒』是指：就在這正確的修行中，能夠持續不斷地修習，不捨棄努力。 『正信』是指：在大師宣說正法時，聽聞正法后獲得清凈的信心。 『不放逸』是指：獲得信心后，對於障礙解脫的法，防護自己的心，恒常發起善法的修習。 『瑜伽』是指：受持、讀誦、請問、討論、抉擇，正確地修行加行。 『思惟』是指：對於所受持的究竟法義，審慎仔細地觀察。 『憶念』是指：對於所觀察的一切法義，能夠不忘記，對於過去所做、所說的事情，能夠正確地隨念。 『尋思』是指：就是依據這樣沒有顛倒的法義，生起出離等各種尋思。 『智者』是指：具有出世間加行妙慧的人。 『解者』是指：具有出世間正體妙慧的人。 『慧者』是指：已經證得出世間慧，之後所獲得的世間妙慧。 『觀察者』是指：通過沒有顛倒的觀察作意，審慎仔細地觀察已經斷除或尚未斷除，還有剩餘或沒有剩餘的煩惱。 『梵行』是指：八聖道支以及遠離不正當的行為，例如淫慾之法。 又說『安住余梵行者』，是指三十七菩提分法（四念住、四正勤、四如意足、五根、五力、七菩提分、八正道分）。這些由三個方面所攝受：由奢摩他（止）的修習，由毗缽舍那（觀）的修習，由修習身念住。根據它們各自的自性，根據它們的品類。這裡，信念同時貫通止觀二者。 此外，這位大師也被稱為『第一』，因為他爲了自己的利益而修行；也被稱為『尊』，因為他爲了他人的利益而修行；也被稱為『勝』，因為他同時爲了自己和他人的利益而修行。
【English Translation】 English version Valiant and vigorous: Because of diligent and energetic progress, and deeply seeing all the victories of the other shore (Nirvana), it is called 'Valiant and Sharp'. When diligently practicing, being able to endure cold and other afflictions, it is called 'Valiant and Vigorous'. Because of clearly understanding the differences between the previous and subsequent stages of practice, and generating deep faith and obedience in the superior attainment, such diligence is called 'Difficult to Subdue'. Not being satisfied with minor and inferior attainments, and having no timidity or retreat in the virtuous practice of diligent cultivation, it is called 'No Satisfaction'. 'Encouraging the Mind' refers to: For all obstacles to diligent practice, including afflictions and secondary afflictions, as well as various demonic activities, constantly being aware and causing the mind to be calm and still. 'Constant and Perpetual' refers to: Right in this correct practice, being able to continuously cultivate and not abandoning effort. 'Right Faith' refers to: When the master proclaims the Right Dharma, obtaining pure faith after hearing the Right Dharma. 'Non-negligence' refers to: After obtaining faith, guarding one's mind against the laws that obstruct liberation, and constantly initiating the cultivation of virtuous dharmas. 'Yoga' refers to: Upholding, reciting, questioning, discussing, deciding, and correctly practicing the preliminary practices. 'Thinking' refers to: Carefully and thoroughly observing the ultimate meaning of the Dharma that is upheld. 'Recollection' refers to: Being able to not forget all the meanings of the Dharma that are observed, and being able to correctly recollect past actions and words. 'Reflection' refers to: Based on such non-inverted Dharma meanings, generating reflections such as renunciation. 'Wise Person' refers to: A person with extraordinary wisdom in worldly practices. 'Understanding Person' refers to: A person with extraordinary wisdom in the true nature of the world. 'Wise Person' refers to: The worldly wisdom obtained after having already attained the wisdom of transcending the world. 'Observer' refers to: Through non-inverted observation and attention, carefully and thoroughly observing what has been cut off or not yet cut off, what remains or does not remain of afflictions. 'Pure Conduct' (Brahmacharya) refers to: The Eightfold Noble Path and abstaining from improper behaviors, such as sexual misconduct. Furthermore, 'Abiding in Other Pure Conduct' refers to the Thirty-seven Limbs of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Paths to Accomplishment, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path). These are encompassed by three aspects: through the practice of Shamatha (calm abiding), through the practice of Vipassana (insight), and through the practice of mindfulness of the body. According to their respective natures, according to their categories. Here, faith simultaneously permeates both Shamatha and Vipassana. Moreover, this master is also called 'First' because he practices for his own benefit; he is also called 'Venerable' because he practices for the benefit of others; he is also called 'Victorious' because he practices for the benefit of both himself and others.
行故。亦稱為上。映蔽一切諸外道故。亦稱無上。映蔽一切聲聞獨覺下中乘故。復有差別。言第一者。共諸世間善圓滿故。所言尊者。共諸聲聞善圓滿故。所言勝者。共諸獨覺善圓滿故。所言上者。于煩惱障得清凈故。言無上者。于所知障得清凈故。復有差別。言第一者。于欲行善得圓滿故。所言尊者。於色行善得圓滿故。所言勝者。無色行善得圓滿故。所言上者。超過一切三界世間善圓滿故。言無上者。出世間善得圓滿故。無足有情者。如蛇等。二足有情者。謂人等。四足有情者。如牛等。多足有情者。如百足等。有色有情者。謂從欲界乃至第四靜慮。無色有情者。謂從空無邊處乃至非想非非想處。有想有情者。謂從欲界乃至無所有處。除無想天。無想有情者。謂無想天。非有想非無想有情者。謂非想非非想處所有生天。如是略說品類差別。顯示如來三種第一。謂由蠢動故。由依止故。由心故。
複次能得慧者。謂總攝一切能引義利所有善慧。生長增益廣大慧者。謂軟中上品增進差別。清凈慧者。謂宿世串習經歷多時其慧成熟。成辦慧者。謂于諸煩惱遍知永斷。圓滿慧者。謂即此善慧已到究竟。無退慧者。謂即此善慧成無退法。究竟出離。言捷慧者。速疾了知故。言速慧者。慧無滯礙故。言利慧者。盡其所有
【現代漢語翻譯】 現代漢語譯本： 之所以稱為『第一』，是因為它能照亮一切，勝過所有外道。之所以稱為『無上』，是因為它能照亮一切，勝過所有聲聞和獨覺的下乘、中乘。還有差別在於，稱為『第一』，是因為與所有世間的善行都圓滿。稱為『尊』，是因為與所有聲聞的善行都圓滿。稱為『勝』，是因為與所有獨覺的善行都圓滿。稱為『上』，是因為在煩惱障上得到了清凈。稱為『無上』，是因為在所知障上得到了清凈。還有差別在於，稱為『第一』，是因為在欲界的善行上得到了圓滿。稱為『尊』，是因為在色界的善行上得到了圓滿。稱為『勝』，是因為在無色界的善行上得到了圓滿。稱為『上』，是因為超過了一切三界世間的善行而得到圓滿。稱為『無上』，是因為出世間的善行得到了圓滿。無足有情，比如蛇等。二足有情，比如人等。四足有情，比如牛等。多足有情，比如百足蟲等。有色有情，指從欲界到第四禪天。無色有情，指從空無邊處天到非想非非想處天。有想有情，指從欲界到無所有處天，除了無想天。無想有情，指無想天。非有想非無想有情，指在非想非非想處天所生的天人。像這樣簡略地說明了品類的差別，顯示瞭如來的三種第一，即由於蠢動（生物的微小活動）的緣故，由於依止（依靠某種事物）的緣故，由於心的緣故。
其次，能夠獲得智慧的人，是指總攝一切能夠引導義利的所有善慧。生長增益廣大慧的人，是指軟、中、上品增進的差別。清凈慧的人，是指宿世串習，經歷多時，其智慧成熟。成辦慧的人，是指對於諸煩惱普遍了知並永遠斷除。圓滿慧的人，是指這種善慧已經到達究竟。無退慧的人，是指這種善慧成為不會退轉的法。究竟出離。捷慧，是指能夠快速了知。速慧，是指智慧沒有滯礙。利慧，是指盡其所有。
【English Translation】 English version: It is called 'First' because it illuminates everything and surpasses all heretical paths (外道, wàidào). It is called 'Supreme' (無上, wúshàng) because it illuminates everything and surpasses all Śrāvakas (聲聞, shēngwén) and Pratyekabuddhas (獨覺, dújué) of the lower and middle vehicles. There are also differences in that it is called 'First' because it is complete with all worldly good deeds. It is called 'Venerable' (尊, zūn) because it is complete with all the good deeds of the Śrāvakas. It is called 'Superior' (勝, shèng) because it is complete with all the good deeds of the Pratyekabuddhas. It is called 'Supreme' (上, shàng) because it has attained purity from the afflictive obscurations (煩惱障, fánnǎo zhàng). It is called 'Unsurpassed' (無上, wúshàng) because it has attained purity from the cognitive obscurations (所知障, suǒzhī zhàng). There are also differences in that it is called 'First' because it has attained completeness in good deeds in the desire realm (欲界, yùjiè). It is called 'Venerable' (尊, zūn) because it has attained completeness in good deeds in the form realm (色界, sèjiè). It is called 'Superior' (勝, shèng) because it has attained completeness in good deeds in the formless realm (無色界, wúsèjiè). It is called 'Supreme' (上, shàng) because it has surpassed all good deeds in the three realms (三界, sānjiè) and attained completeness. It is called 'Unsurpassed' (無上, wúshàng) because it has attained completeness in transcendental good deeds. Footless beings, such as snakes. Bipedal beings, such as humans. Quadrupedal beings, such as cows. Multipedal beings, such as centipedes. Beings with form, from the desire realm up to the fourth dhyana (第四禪, dìsì chán). Formless beings, from the realm of infinite space (空無邊處, kōng wúbiān chù) up to the realm of neither perception nor non-perception (非想非非想處, fēixiǎng fēifēixiǎng chù). Beings with perception, from the desire realm up to the realm of nothingness (無所有處, wú suǒyǒu chù), except for the realm of non-perception (無想天, wúxiǎng tiān). Beings without perception, in the realm of non-perception. Beings with neither perception nor non-perception, those born in the realm of neither perception nor non-perception. Thus, briefly explaining the differences in categories, it shows the three kinds of 'First' of the Tathāgata (如來, Rúlái), namely, due to the stirring (of life), due to reliance, and due to mind.
Furthermore, those who can attain wisdom are those who gather together all the good wisdom that can lead to benefit and welfare. Those who grow and increase great wisdom are those with differences in progress in the soft, middle, and upper grades. Those with pure wisdom are those whose wisdom has matured through habitual practice over many lifetimes. Those who accomplish wisdom are those who have universally known and permanently cut off all afflictions. Those with complete wisdom are those whose good wisdom has reached the ultimate. Those with non-regressing wisdom are those whose good wisdom has become a non-regressing dharma. Ultimately liberated. 'Quick wisdom' (捷慧, jié huì) means to understand quickly. 'Fast wisdom' (速慧, sù huì) means wisdom without hindrance. 'Sharp wisdom' (利慧, lì huì) means to the entirety of its being.
如其所有皆善了知故。言出慧者。于出離法世間離欲能善了知故。抉擇慧者。于出世間諸離欲法能了知故。甚深慧者。于甚深空相應緣起隨順諸法能了知故。又於一切甚深義句。皆能如實善通達故。此中如來慧。能制立聲聞等慧。于所制立能隨覺了。又大慧者。謂即此慧。長時串習故。其廣慧者。謂即此慧無量無邊所行境故。無等慧者。其餘諸慧無與等故。言慧寶者。于諸根中慧最勝故。如末尼珠顯發輪王毗琉璃寶令光凈故。與彼相應故名慧寶。皆得成就。又慧眼者。謂俱生慧。言慧明者。謂他所引。則他所引善加行慧。言慧光者。謂即加行聞思成慧。言慧曜者。謂即由此修所成慧。言慧燈者。謂于如來所說經典甚深建立等開示故。言慧炬者。謂於法教隨量隨時能隨轉故。言慧照者。謂于彼彼所有諸法。以其妙慧能善了知。雖善了知猶隨他轉而未身證。慧無闇者。謂身作證。其慧根者。謂於他所證能遍了知增上力故諸所有慧。言慧力者。謂于自先後差別所證。能遍了知增上力故。由法道理無退屈慧。言慧財者。謂能招引一切自在最勝富貴。隨獲自心自在轉故。又此慧寶於一切財最為殊勝。能為一切世間珍財根本因故。如說慧劍及慧刀者。謂能永斷一切結故。言慧杖者。謂能遠防一切煩惱天惡魔故。言慧轡者。縱意根馬
【現代漢語翻譯】 如其所有皆善了知故：因為對於一切事物都能夠完全、透徹地瞭解。 言出慧者：指那些通過言語表達智慧的人，他們能夠很好地理解出離世間的法門，從而遠離世間的慾望。 抉擇慧者：指那些能夠理解超越世間的各種離欲法門的人。 甚深慧者：指那些能夠理解與甚深空性相應的緣起法，並且能夠順應這些法的人。此外，他們還能夠如實地通達一切甚深的義理和語句。 此中如來慧：如來的智慧能夠規範和建立聲聞等人的智慧，並且能夠覺察和理解所建立的內容。 又大慧者：指這種智慧經過長時間的串習而變得廣大。 其廣慧者：指這種智慧所涉及的範圍無量無邊。 無等慧者：指其他的智慧都無法與這種智慧相比。 言慧寶者：在各種根（感官）中，智慧是最殊勝的，就像末尼寶珠能夠顯發輪王毗琉璃寶的光芒一樣，與智慧相應，所以稱為慧寶，能夠成就一切。 又慧眼者：指與生俱來的智慧。 言慧明者：指由他人引導而獲得的智慧，也就是通過他人引導而獲得的善加行慧。 言慧光者：指通過加行、聽聞和思考而成就的智慧。 言慧曜者：指通過修行而成就的智慧。 言慧燈者：指能夠開示如來所說的經典中甚深的建立等內容。 言慧炬者：指能夠根據法教的程度和時間，隨時隨地地轉動（教化）。 言慧照者：指能夠用巧妙的智慧去了解各種事物。雖然能夠很好地瞭解，但仍然隨他人而轉，沒有親身證悟。 慧無闇者：指親身證悟。 其慧根者：指對於他人所證悟的道理，能夠普遍瞭解，並且具有增上力的各種智慧。 言慧力者：指對於自己先後不同階段所證悟的道理，能夠普遍瞭解，並且具有增上力的智慧。由於遵循法理，所以不會退縮。 言慧財者：指能夠招引一切自在、最殊勝的富貴。因為能夠隨心所欲地自在運轉。 又此慧寶：在一切財富中最為殊勝，能夠成為一切世間珍貴財富的根本原因。 如說慧劍及慧刀者：指能夠永遠斷除一切煩惱結。 言慧杖者：指能夠遠離和防禦一切煩惱、天魔和惡魔。 言慧轡者：指能夠駕馭放縱的意根之馬。
【English Translation】 『As it is, all is well understood』: Because one can completely and thoroughly understand all things. 『Words from the wise』: Refers to those who express wisdom through words, who can well understand the Dharma of detachment from the world, thereby staying away from worldly desires. 『Discerning wisdom』: Refers to those who can understand the various Dharmas of detachment from desires that transcend the world. 『Profound wisdom』: Refers to those who can understand the Dharma of dependent origination corresponding to profound emptiness, and who can comply with these Dharmas. In addition, they can also truly understand all profound meanings and sentences. 『Herein the Tathagata's (如來) wisdom』: The wisdom of the Tathagata can regulate and establish the wisdom of the Shravakas (聲聞) and others, and can perceive and understand what has been established. 『Also, great wisdom』: Refers to this wisdom becoming vast through long-term practice. 『Its broad wisdom』: Refers to the boundless scope of this wisdom. 『Unequaled wisdom』: Refers to the fact that other wisdoms cannot be compared with this wisdom. 『Speaking of the treasure of wisdom』: Among the various roots (senses), wisdom is the most outstanding, just as the Mani (末尼) jewel can reveal the light of the Wheel-Turning King's (輪王) Vaidurya (毗琉璃) treasure. Being in accordance with wisdom, it is called the treasure of wisdom, and can accomplish everything. 『Also, the eye of wisdom』: Refers to innate wisdom. 『Speaking of the brightness of wisdom』: Refers to the wisdom obtained through the guidance of others, that is, the good practice of wisdom obtained through the guidance of others. 『Speaking of the light of wisdom』: Refers to the wisdom accomplished through practice, hearing, and thinking. 『Speaking of the radiance of wisdom』: Refers to the wisdom accomplished through cultivation. 『Speaking of the lamp of wisdom』: Refers to the ability to explain the profound establishment and other contents in the scriptures spoken by the Tathagata. 『Speaking of the torch of wisdom』: Refers to the ability to turn (teach) at any time and place according to the degree and time of the Dharma teaching. 『Speaking of the illumination of wisdom』: Refers to the ability to understand various things with ingenious wisdom. Although one can understand well, one still follows others and has not personally realized it. 『Wisdom without darkness』: Refers to personal realization. 『Its root of wisdom』: Refers to the various wisdoms that can universally understand the principles realized by others and have increasing power. 『Speaking of the power of wisdom』: Refers to the wisdom that can universally understand the principles realized in different stages before and after oneself and has increasing power. Because of following the Dharma principles, there will be no retreat. 『Speaking of the wealth of wisdom』: Refers to the ability to attract all freedom and the most outstanding wealth and nobility. Because one can freely operate as one wishes. 『Also, this treasure of wisdom』: Is the most outstanding among all wealth, and can become the fundamental cause of all precious wealth in the world. 『As it is said, the sword of wisdom and the knife of wisdom』: Refers to the ability to forever cut off all afflictions. 『Speaking of the staff of wisdom』: Refers to the ability to stay away from and defend against all afflictions, heavenly demons, and evil demons. 『Speaking of the reins of wisdom』: Refers to the ability to control the unbridled horse of the mind.
于善行地而馳驟故。慧無墮者。令諸身份不散壞故。慧垣墻者。遍於一切一門轉故。慧階陛者。加行道故。慧堂殿者。到究竟故。為欲顯示垣墻等三複說三種。所謂界智。種種界智。非一界智。又正見者。能善通達真實法故。有學慧者。如理作意。復能引發心善解脫慧善解脫。又於後時諸有學慧。謂預流果及一來果不還果攝。諸無學慧。謂阿羅漢菩提所攝。若諸獨覺菩提所攝。若諸如來最勝無上菩提所攝。云何界智。謂能了知種種界故。若能了知十八界者。名非一界智。了知彼界種種品類。名種種界智。通達了知彼界趣地補特伽羅品類差別故。又微細者。能入真實甚深義故。言審悉者。具能證入一切義故。言聰明者。謂與引發慧相應故。言睿哲者。謂與俱生慧相應故。或復翻此眼者。能取現見事故。智者。能取不現事故。明者。悟入盡所有事。覺者。悟入如所有事。言義行者。謂思所成善法攝故。言法行者。謂聞所成善法攝故。言善行者。施戒所成善法攝故。調柔行者。謂修所成善法攝故。
複次言善說者。謂諸文句善圓滿故。言善覺者。謂能善現等覺義故。言出離者。謂世間道斷除眾苦得出離故。趣等覺者。謂出世道為超眾苦而能真實現等覺故。無差別者。師與弟子所說文義相滋潤故不相違故。有窣堵波者。
【現代漢語翻譯】 現代漢語譯本：因此，在善行之地奔馳迅速。智慧不墮落的原因是，它能使各種身份不散壞。智慧如垣墻的原因是，它能普遍地在一個門徑上運轉。智慧如階梯的原因是，它是加行道。智慧如堂殿的原因是，它能到達究竟。爲了顯示垣墻等三種譬喻，再次說明三種智慧，即界智（能了知各種界限的智慧），種種界智（能了知各種界限的智慧），非一界智（能了知非單一界限的智慧）。此外，具有正見的人，能夠很好地通達真實的法。有學之慧，如理作意，又能引發心善解脫和慧善解脫。而且，在後來的時間裡，各種有學之慧，包括預流果、一來果和不還果所包含的智慧。各種無學之慧，包括阿羅漢菩提所包含的智慧，或者獨覺菩提所包含的智慧，或者如來最勝無上菩提所包含的智慧。什麼是界智？是指能夠了知各種界限的智慧。如果能夠了知十八界（眼界、耳界、鼻界、舌界、身界、意界，色界、聲界、香界、味界、觸界、法界，眼識界、耳識界、鼻識界、舌識界、身識界、意識界）的人，就叫做非一界智。了知這些界的各種品類，叫做種種界智。通達了知這些界的趣向、地、補特伽羅（人）的品類差別。此外，微細是指能夠深入真實甚深義理。審悉是指完全能夠證入一切義理。聰明是指與引發智慧相應。睿哲是指與俱生智慧相應。或者反過來說，眼是指能夠獲取現見的事物。智是指能夠獲取不現見的事物。明是指覺悟並進入盡所有事。覺是指覺悟並進入如所有事。義行是指思所成的善法所包含的。法行是指聞所成的善法所包含的。善行是指佈施和持戒所成的善法所包含的。調柔行是指修所成的善法所包含的。 再次，善說，是指各種文句善巧圓滿。善覺，是指能夠很好地顯現等覺的意義。出離，是指世間道斷除各種痛苦而得出離。趣等覺，是指世出世間道爲了超越各種痛苦而能夠真實地實現等覺。無差別，是指老師和弟子所說的文義相互滋潤而不相互違背。有窣堵波（佛塔），是指...
【English Translation】 English version: Therefore, one speeds swiftly on the ground of good conduct. The reason why wisdom does not fall is that it prevents the various bodily components from disintegrating. The reason why wisdom is like a wall is that it universally revolves on one path. The reason why wisdom is like stairs is that it is the path of application. The reason why wisdom is like a hall is that it reaches the ultimate. In order to show the three metaphors of walls, etc., the three types of wisdom are explained again, namely, Realm Wisdom (wisdom that can understand various boundaries), Various Realm Wisdom (wisdom that can understand various boundaries), and Non-One Realm Wisdom (wisdom that can understand non-single boundaries). Furthermore, those with right view are able to thoroughly understand the true Dharma. The wisdom of those who are still learning, with proper attention, can also give rise to liberation of mind and liberation of wisdom. Moreover, in later times, the various wisdoms of those who are still learning include the wisdom contained in the Stream-Enterer Fruit, Once-Returner Fruit, and Non-Returner Fruit. The various wisdoms of those who are no longer learning include the wisdom contained in the Arhat Bodhi, or the wisdom contained in the Pratyekabuddha Bodhi, or the wisdom contained in the Tathagata's supreme and unsurpassed Bodhi. What is Realm Wisdom? It refers to the wisdom that can understand various boundaries. If one can understand the eighteen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), they are called Non-One Realm Wisdom. Knowing the various categories of these realms is called Various Realm Wisdom. Thoroughly understanding the differences in the tendencies, grounds, and 'pudgalas' (persons) of these realms. Furthermore, 'subtle' means being able to penetrate the true and profound meaning. 'Thorough' means being fully capable of entering into all meanings. 'Intelligent' means being in accordance with the wisdom that arises. 'Wise' means being in accordance with the wisdom that is innate. Or, conversely, the 'eye' is able to grasp things that are seen. 'Intelligence' is able to grasp things that are not seen. 'Clarity' is to awaken and enter into all that exists. 'Awareness' is to awaken and enter into things as they are. 'Righteous conduct' refers to that which is contained in the meritorious dharmas accomplished through thought. 'Dharma conduct' refers to that which is contained in the meritorious dharmas accomplished through hearing. 'Good conduct' refers to that which is contained in the meritorious dharmas accomplished through giving and keeping precepts. 'Tamed conduct' refers to that which is contained in the meritorious dharmas accomplished through cultivation. Again, 'well-spoken' means that the various phrases and sentences are skillfully complete. 'Well-awakened' means being able to skillfully manifest the meaning of complete enlightenment. 'Renunciation' means that the worldly path eliminates various sufferings and achieves liberation. 'Inclined towards complete enlightenment' means that the supramundane path is able to truly realize complete enlightenment in order to transcend various sufferings. 'Without difference' means that the meaning of the words spoken by the teacher and the disciple nourish each other and do not contradict each other. 'Having a 'stupa' (pagoda)' means...
一切外道天魔及余世間不能傾動故。言有依者。具足四依無失壞故。大師如來應正等覺者。謂所說教善清凈故。此中諸句略顯四種善說法律最極圓滿。謂初二句顯文義圓滿。次二句顯果圓滿。次三句顯行圓滿。后一句顯師圓滿。
複次佛世尊法有因緣者。謂有緣起。制立一切所學處故。有出離者。謂有犯已制立如法還出離故。言有依者。謂由四依制立。超越一切惡戒諸毀犯故。有超越者。制立遠離受用欲樂自苦行邊。隨順士用令成就故。有神變者。謂由三種所現神變。為令獲得速疾神通。無間制立正教授故。
複次解脫舍者。迴向涅槃故。于施果中無繫著故。常舒手者。殷重廣施故。樂棄捨者。施前正施及與施后意悅清凈無追悔故。祠祀施者。一向如法不以兇暴積集財物。時時數數週遍舍施所施物故。舍圓滿者。謂于福田而奉獻故。于惠施中樂分佈者。謂于父母妻子等所時時平等而分佈故。如是一切總有六施。一無所依施。二廣大施。三歡喜施。四數數施。五田器施。六攝受眷屬施。此中依止品類時處佈施而說。
複次廣說戒者。中嗢拖南曰。
尸羅法殺生 具戒等廣說
言尸羅者。謂能寂靜。毀犯凈戒罪熱惱故。又與清涼義相應故。言律儀者。謂是遠離自體相故。言具足者。謂正攝
【現代漢語翻譯】 現代漢語譯本： 一切外道、天魔以及其他世間力量都無法動搖，所以說『有依』。因為具足四依（四種依靠：法、義、補特伽羅、智）而沒有失壞的緣故。大師如來應正等覺（Tathāgata Arhat Samyak-saṃbuddha）是指所說的教法是善妙清凈的緣故。這裡面的這些語句，簡略地顯示了四種善說法律最極圓滿。前兩句顯示文義圓滿，接著兩句顯示果圓滿，再接著三句顯示行圓滿，最後一句顯示師圓滿。
再者，佛世尊的法『有因緣』，是指有緣起，制定一切所學之處的緣故。『有出離』，是指有違犯之後，制定如法還出離的緣故。說『有依』，是指由四依而制定，超越一切惡戒和各種毀犯的緣故。『有超越』，是指制定遠離受用欲樂和自我苦行的極端，隨順士用而令成就的緣故。『有神變』，是指由三種所顯現的神變，爲了令獲得快速神通，無間斷地制定正確的教授的緣故。
再者，『解脫舍』，是迴向涅槃（Nirvana）的緣故，對於佈施的果報沒有繫著的緣故。『常舒手』，是慇勤鄭重地廣行佈施的緣故。『樂棄捨』，是在佈施前、正在佈施以及佈施之後，內心喜悅清凈沒有追悔的緣故。『祠祀施』，是一向如法，不以兇暴的手段積聚財物，時時、數數、周遍地舍施所施之物的緣故。『舍圓滿』，是指對於福田而奉獻的緣故。『于惠施中樂分佈』，是指對於父母、妻子等，時時平等地進行分配的緣故。像這樣總共有六種佈施：一、無所依施；二、廣大施；三、歡喜施；四、數數施；五、田器施；六、攝受眷屬施。這裡是依止品類、時間、地點來談論佈施。
再者，廣泛地講述戒律，頌文中說：
『尸羅法殺生，具戒等廣說』
『尸羅』（Śīla）是指能夠寂靜，平息毀犯凈戒的罪業熱惱的緣故，又與清涼的含義相應。『律儀』是指遠離自體相的緣故。『具足』是指正確地攝取。
【English Translation】 English version: Because all heretics, demons, and other worldly forces cannot shake it, it is said to 'have support'. Because it is complete with the four supports (four reliances: the Dharma, the meaning, the individual, and wisdom) without loss or damage. The Great Teacher, the Tathāgata Arhat Samyak-saṃbuddha (如來應正等覺), means that the teachings spoken are good and pure. These sentences here briefly show the four kinds of well-spoken laws that are most complete. The first two sentences show the completeness of the text and meaning, the next two sentences show the completeness of the fruit, the next three sentences show the completeness of the practice, and the last sentence shows the completeness of the teacher.
Furthermore, the Dharma of the World Honored One, 'has causes and conditions', meaning it has origination, establishing all that is to be learned. 'Has liberation', meaning that after a violation, it establishes a way to return to purity according to the Dharma. Saying 'has support' means that it is established by the four supports, surpassing all evil precepts and various violations. 'Has transcendence' means establishing a way to stay away from the extremes of enjoying sensual pleasures and self-mortification, following the proper use and enabling accomplishment. 'Has miraculous transformations' means that by the three kinds of manifested miraculous transformations, in order to enable the attainment of swift supernatural powers, it continuously establishes the correct teachings.
Furthermore, 'liberation giving' is dedicating to Nirvana (涅槃), because there is no attachment to the results of giving. 'Always extending the hand' is diligently and broadly giving. 'Delighting in abandoning' is because before giving, while giving, and after giving, the mind is joyful, pure, and without regret. 'Sacrificial giving' is always in accordance with the Dharma, not accumulating wealth through violent means, and repeatedly and pervasively giving what is given. 'Completeness of giving' means offering to the field of merit. 'Delighting in distributing in generosity' means distributing equally to parents, wives, etc., at all times. Like this, there are a total of six kinds of giving: 1. Giving without support; 2. Vast giving; 3. Joyful giving; 4. Frequent giving; 5. Field and vessel giving; 6. Giving that gathers relatives. Here, giving is discussed based on the categories, time, and place.
Furthermore, broadly speaking about precepts, the summary verse says:
'Śīla Dharma killing, complete precepts, etc., broadly speaking'
'Śīla' (尸羅) means being able to be tranquil, pacifying the heat of the sins of violating pure precepts, and also corresponds to the meaning of coolness. 'Discipline' means being away from the self-nature. 'Complete' means correctly gathering.
受無悔等故。言清凈者。攝受現行三摩地故。又言善者。謂能攝受可愛果故。言無罪者。謂能攝受自他利故。言無害者。謂能違拒執持刀杖斗諍等事。言隨順者。隨順證得諸沙門果及余所有勝功德故。言隱覆者。謂常隱覆自善法故。言顯發者。謂常發露自惡法故。言端嚴者。謂具攝受諸少欲等所有沙門莊嚴具故。言福田者。攝受正見軌範凈命圓滿德故。言無熱者。謂正遠離自苦邊故。言無惱者。遠離受用欲樂邊故。言無悔者。謂正遠離染污不樂憂戚事故。
複次善說法者。道理所攝故任持勝德故。毗奈耶者。隨順一切煩惱滅故。所言聖者。遠離一切雜染污法令不生故。又言善者。能與無罪可愛果故。言應習者。應習近故。言善哉者。是諸聖賢稱讚事故。
複次言殺生者。謂如有一。乃至廣說黑品白品。當知廣如有尋有伺地中已說。
複次言具戒等皆廣說者。謂安住具戒。亦能守護別解律儀。乃至廣說。密護根門。若守護念若常委念。乃至廣說。于食知量。于諸飲食思擇而食。不為充悅不為憍逸。乃至廣說。進止往來正知而住。乃至廣說。如是一切廣說應知如聲聞地。
複次廣說道者中嗢拖南曰。
念住正斷 神足根力 覺支道支 無量為后
為欲勤修四念住故發起上品猛利
【現代漢語翻譯】 現代漢語譯本： 『受無悔等故』：因為接受了無悔等品質。『言清凈者』：指能攝受現行的三摩地（Samadhi，一種精神集中狀態），所以是清凈的。『又言善者』：指能攝受可愛的果報，所以是善的。『言無罪者』：指能攝受自利和他利，所以是無罪的。『言無害者』：指能違拒執持刀杖、斗諍等事，所以是無害的。『言隨順者』：隨順於證得諸沙門果（Sramana-phala，修行者的果位）及其他所有殊勝功德，所以是隨順的。『言隱覆者』：指常常隱覆自己的善法，不炫耀。『言顯發者』：指常常發露自己的惡法，勇於懺悔。『言端嚴者』：指具足攝受諸少欲等所有沙門莊嚴具，外表和內心都莊嚴。『言福田者』：攝受正見、軌範、凈命圓滿的德行，堪為眾生種福之田。『言無熱者』：指真正遠離自苦的極端。『言無惱者』：遠離受用欲樂的極端。『言無悔者』：指真正遠離染污、不樂、憂戚等事故。
『複次善說法者』：因為道理所攝，所以能任持殊勝的功德。『毗奈耶者』（Vinaya，戒律）：隨順於一切煩惱的滅除。『所言聖者』：遠離一切雜染污法，使之不生起。『又言善者』：能給予無罪、可愛的果報。『言應習者』：應當習近。『言善哉者』：是諸聖賢所稱讚的事。
『複次言殺生者』：指如果有一個人，乃至廣說黑品白品，應當知道這些廣泛的內容，如在有尋有伺地（一種禪定境界）中已經說過的。
『複次言具戒等皆廣說者』：指安住于具戒，也能守護別解律儀（Pratimoksha，戒律），乃至廣說。密護根門，若守護念，若常委念，乃至廣說。于食知量，于諸飲食思擇而食，不為充悅，不為憍逸，乃至廣說。進止往來正知而住，乃至廣說。像這樣的一切廣說，應當知道如《聲聞地》中所說。
『複次廣說道者中嗢拖南曰』：
念住正斷 神足根力 覺支道支 無量為后
爲了勤奮修習四念住（Sati-patthana，四種正念），發起上品猛利的精進。
【English Translation】 English version: 'Receiving without regret, etc.': Because of accepting qualities such as non-regret. 'Speaking of purity': It is pure because it encompasses the currently active Samadhi (a state of mental concentration). 'Also speaking of goodness': It is good because it can encompass desirable results. 'Speaking of innocence': It is innocent because it can encompass benefiting oneself and others. 'Speaking of harmlessness': It is harmless because it can resist holding knives, engaging in disputes, and other such things. 'Speaking of compliance': It is compliant because it complies with attaining the fruits of Sramanas (ascetics) and all other excellent merits. 'Speaking of concealment': It constantly conceals its own good deeds, not showing off. 'Speaking of revelation': It constantly reveals its own bad deeds, being brave in repentance. 'Speaking of dignity': It possesses and encompasses all the Sramana ornaments, such as having few desires, and is dignified both externally and internally. 'Speaking of a field of merit': It encompasses the virtues of right view, discipline, and pure living, making it a field for beings to plant seeds of merit. 'Speaking of no heat': It truly avoids the extreme of self-affliction. 'Speaking of no annoyance': It avoids the extreme of indulging in sensual pleasures. 'Speaking of no regret': It truly avoids defilement, displeasure, sorrow, and other such events.
'Furthermore, a good speaker of the Dharma': Because it is encompassed by reason, it can uphold excellent virtues. 'Vinaya (discipline)': It complies with the cessation of all afflictions. 'What is called holy': It is far from all impure and defiling dharmas, preventing them from arising. 'Also speaking of goodness': It can give innocent and desirable results. 'Speaking of what should be practiced': It should be approached and practiced. 'Speaking of 'well done'': It is praised by all the sages and virtuous ones.
'Furthermore, speaking of killing': It refers to if there is a person, and so on, extensively speaking of black and white qualities. It should be known that these extensive contents, as already spoken of in the 'With Seeking and Examination Ground' (a state of meditative absorption).
'Furthermore, speaking of fully possessing precepts, etc., all extensively': It refers to abiding in fully possessing precepts, and also being able to guard the Pratimoksha (code of monastic rules), and so on, extensively speaking. Closely guarding the sense doors, whether guarding mindfulness, or constantly and diligently being mindful, and so on, extensively speaking. Knowing the measure in food, contemplating and eating all foods, not for indulgence, not for arrogance, and so on, extensively speaking. Knowing rightly and abiding in advancing, stopping, going, and coming, and so on, extensively speaking. All such extensive speaking should be known as spoken in the 'Hearer Ground'.
'Furthermore, in the extensive speaking of the path, the Udanas (verses of inspiration) say':
Mindfulness, right effort, supernatural power, roots, strength, limbs of enlightenment, limbs of the path, Immeasurable is the end.
In order to diligently cultivate the Four Foundations of Mindfulness (Sati-patthana), generate superior and intense diligence.
。欲者。謂為斷除不正作意諸過失故。言精進者。謂為斷除縵緩策勤諸過失故。言策勤者。謂為斷除惛沉掉舉二隨煩惱諸過失故。言勇悍者。不自輕蔑故。言勇銳者。能抗外敵故。不可制伏者。于少下劣不生喜足故。言正念者。不忘教授故。言正知者。能不毀犯所毀犯故。不放逸者。不捨善軛故。住熱光者。能修懈怠對治法故。言正解者。能修毀犯對治法故。念成辦者。能修忘唸對治法故。調伏世間者。能修貪憂一切世法正對治故。此中顯示勤修念住諸苾芻等應當修習四種對治。
複次于諸正斷諸神足中所有異名。廣說應知如聲聞地。
複次于如來所安立正信等。廣說應知如攝抉擇分中。安住有勢力有精進有勇悍等。廣說應知如菩薩地。
複次簡擇諸法最極簡擇。周遍尋思周遍觀察。廣說應知如聲聞地。已得無漏真作意故緣聖諦境。一切無漏作意相應。名為擇法。言簡擇者。總取一切苦法種類為苦聖諦故。最極簡擇者。各別分別取諸苦故。謂生苦老苦等。極簡擇法者。依此處所簡擇契經等法故。所以者何。依止此故先修所作。又簡擇者。謂審定解了。最極簡擇者。謂審定等解了。極簡擇法者。謂審定近解了。前是尋求道。今是決定道。復有差別。言解了者。于所知事作意發悟。等解了者。既發悟已
【現代漢語翻譯】 現代漢語譯本：『欲』指的是爲了斷除不正作意所產生的各種過失。『精進』指的是爲了斷除懈怠、緩慢、不勤奮等各種過失。『策勤』指的是爲了斷除惛沉和掉舉這兩種隨煩惱所產生的各種過失。『勇悍』指的是不輕視自己。『勇銳』指的是能夠抵抗外來的敵人。『不可制伏』指的是對於微小和低劣的事物不生喜悅和滿足。『正念』指的是不忘記所學到的教誨。『正知』指的是能夠不違犯或毀壞應該守護的戒律。『不放逸』指的是不捨棄行善的責任。『住熱光』指的是能夠修習對治懈怠的方法。『正解』指的是能夠修習對治毀犯戒律的方法。『念成辦』指的是能夠修習對治忘失正念的方法。『調伏世間』指的是能夠修習對治貪婪和憂愁等一切世間法的方法。這裡顯示了勤奮修習念住的各位比丘等，應當修習這四種對治法。
此外，關於正斷和諸神足中所有的不同名稱，應該廣泛地瞭解，就像在《聲聞地》中所說的那樣。
此外，關於如來所安立的正信等，應該廣泛地瞭解，就像在《攝抉擇分》中所說的那樣。關於安住、有勢力、有精進、有勇悍等，應該廣泛地瞭解，就像在《菩薩地》中所說的那樣。
此外，簡擇諸法，最極簡擇，周遍尋思，周遍觀察，應該廣泛地瞭解，就像在《聲聞地》中所說的那樣。因為已經獲得了無漏的真實作意，所以緣于聖諦的境界，一切與無漏作意相應的，就叫做擇法。『簡擇』指的是總括地選取一切苦法的種類作為苦聖諦。『最極簡擇』指的是分別地選取各種苦，比如生苦、老苦等。『極簡擇法』指的是依據此處所簡擇的契經等法。為什麼這麼說呢？因為依靠這些，才能先修習所應該做的。還有，『簡擇』指的是審定地瞭解。『最極簡擇』指的是審定且平等地瞭解。『極簡擇法』指的是審定且接近地瞭解。前面是尋求道路，現在是決定道路。還有差別在於，『解了』指的是對於所知的事情，作意並啓發領悟。『等解了』指的是已經啓發領悟之後
【English Translation】 English version: 'Desire' refers to the purpose of eliminating all faults arising from improper attention. 'Diligence' refers to the purpose of eliminating all faults arising from laxity, slowness, and lack of effort. 'Exertion' refers to the purpose of eliminating all faults arising from the two secondary afflictions of dullness and agitation. 'Courage' refers to not belittling oneself. 'Sharpness' refers to being able to resist external enemies. 'Unsubduable' refers to not generating joy and satisfaction in small and inferior things. 'Right mindfulness' refers to not forgetting the teachings one has learned. 'Right knowledge' refers to being able to not violate or damage the precepts that should be protected. 'Non-negligence' refers to not abandoning the responsibility of doing good. 'Dwelling in heat and light' refers to being able to cultivate methods to counteract laziness. 'Right understanding' refers to being able to cultivate methods to counteract violations of precepts. 'Accomplishment of mindfulness' refers to being able to cultivate methods to counteract forgetfulness of right mindfulness. 'Subduing the world' refers to being able to cultivate the correct antidotes to all worldly phenomena such as greed and sorrow. Here, it is shown that all Bhikshus (monks) who diligently cultivate mindfulness should cultivate these four antidotes.
Furthermore, the various names within the Right Exertions and the Bases of Magical Power should be widely understood, as explained in the 'Hearer's Ground'.
Furthermore, the Right Faith and so on established by the Tathagata (Buddha) should be widely understood, as explained in the 'Summary of Determinations'. Abiding, having power, having diligence, having courage, and so on should be widely understood, as explained in the 'Bodhisattva Ground'.
Furthermore, discriminating dharmas (phenomena), most extremely discriminating, thoroughly investigating, thoroughly observing, should be widely understood, as explained in the 'Hearer's Ground'. Because one has already obtained uncontaminated true attention, therefore, focusing on the realm of the Noble Truths, everything corresponding to uncontaminated attention is called 'discrimination of dharmas'. 'Discrimination' refers to comprehensively selecting all kinds of suffering dharmas as the Noble Truth of Suffering. 'Most extreme discrimination' refers to separately selecting various sufferings, such as the suffering of birth, the suffering of old age, and so on. 'Extremely discriminating dharmas' refers to discriminating the Sutras and other dharmas based on this place. Why is this so? Because by relying on these, one can first cultivate what should be done. Furthermore, 'discrimination' refers to understanding with certainty. 'Most extreme discrimination' refers to understanding with certainty and equality. 'Extremely discriminating dharmas' refers to understanding with certainty and closeness. The former is seeking the path, the latter is determining the path. There is also a difference in that 'understanding' refers to generating awareness and enlightenment regarding what is known. 'Equal understanding' refers to, after awareness and enlightenment have been generated,
方便尋求。近解了者。求已決定。
複次黠了者。了知分別體故。通達者。通達所知事故。復有差別。黠了者。了知自相故。通達者。了知共相故。審察者。謂能定取。盡其所有如其所有。先後漸次倍增廣故。聰睿者。先後漸次於彼義中無忘失故。覺者。謂堪能簡擇俱生之慧。明者。謂習所得慧。慧行者。謂能受持讀誦問論勝抉擇等增上了別。即于彼義轉增明瞭勤修習慧。毗缽舍那者。謂即於前所了別義審觀察故。涉入者。謂先尋思于所緣境。作意思惟心涉入故。納受者。謂即于彼能攝受故。推尋者。謂取彼諸相故。極推尋者。謂取彼隨好故。復有差別。推尋者。謂尋求心。極推尋者。謂伺察心。最極推尋者。謂于得失推構尋思極挍計故。聖教為依而起尋求說名尋思。現量為依說名思惟。比量為依說名分別。厭離者。增上意樂於遠離中起決定故。遠離者。謂從他邊受遠離故。隨離者。謂受已后能隨守護彼尸羅故。還離者。謂誤犯已即能如法而悔除故。從此已后寂止律儀隨護尸羅。寂止者。由具忍辱柔和事故。律儀者。由具少欲慈心等故。密護根門者。自然不作故。不作者。由他不作故。不行者。由正了知不現行故。不犯者。不由失念而現行故。橋樑者。由此為依渡惡法故。船筏者。謂依對治誓能運彼癡狂失道。
【現代漢語翻譯】 現代漢語譯本 方便尋求：對於那些已經接近解脫（近解）的人來說，他們尋求的是已經確定的目標（求已決定）。
進一步說，聰慧的人（黠了者）能夠了解事物的各個組成部分（了知分別體故）；通達的人（通達者）能夠通曉所要了解的事物（通達所知事故）。這二者之間還有區別：聰慧的人瞭解事物的自性（了知自相故），通達的人瞭解事物的共性（了知共相故）。
審察者：指的是能夠確定地把握事物，完全地、如實地瞭解事物的所有方面，包括其先後順序、逐漸發展、倍增和擴充套件（謂能定取。盡其所有如其所有。先後漸次倍增廣故）。
聰睿者：指的是對於事物在先後順序和逐漸發展的過程中，不會忘記其中的含義（先後漸次於彼義中無忘失故）。
覺者：指的是能夠辨別與生俱來的智慧（俱生之慧）。
明者：指的是通過學習獲得的智慧（習所得慧）。
慧行者：指的是能夠接受、讀誦、提問、討論、做出正確的決斷等，從而更加清晰地瞭解事物，並勤奮地修習智慧（能受持讀誦問論勝抉擇等增上了別。即于彼義轉增明瞭勤修習慧）。
毗缽舍那（Vipassanā）：指的是對於之前已經瞭解的事物進行深入的觀察（審觀察故）。
涉入者：指的是首先對所緣境進行尋思，然後通過作意和思維，使心進入其中（先尋思于所緣境。作意思惟心涉入故）。
納受者：指的是能夠接受所緣境（能攝受故）。
推尋者：指的是把握事物的各個方面（取彼諸相故）。
極推尋者：指的是把握事物的細微之處（取彼隨好故）。
進一步說，推尋者指的是尋求的心（尋求心），極推尋者指的是伺察的心（伺察心），最極推尋者指的是對於得失進行推敲、尋思和極度計較（于得失推構尋思極挍計故）。
以聖教為依據而產生的尋求稱為尋思（Vitarka），以現量為依據的稱為思惟（Vicara），以比量為依據的稱為分別（Prapañca）。
厭離者：指的是以強烈的意願決定遠離（增上意樂於遠離中起決定故）。
遠離者：指的是從他人那裡接受遠離的教導（從他邊受遠離故）。
隨離者：指的是接受教導后能夠守護戒律（尸羅，Śīla）（受已后能隨守護彼尸羅故）。
還離者：指的是如果犯了錯誤，能夠如法懺悔（誤犯已即能如法而悔除故）。
從此以後，通過寂止的律儀來守護戒律（寂止律儀隨護尸羅）。
寂止者：指的是具備忍辱和柔和的品質（由具忍辱柔和事故）。
律儀者：指的是具備少欲和慈悲心等品質（由具少欲慈心等故）。
密護根門者：指的是自然而然地守護六根，不讓其攀緣外境（自然不作故）。
不作者：指的是由於他人不作惡行，所以自己也不作惡行（由他不作故）。
不行者：指的是通過正確的瞭解，不讓惡行顯現出來（由正了知不現行故）。
不犯者：指的是不是因為失念而做出惡行（不由失念而現行故）。
橋樑：指的是依靠它來渡過惡法（由此為依渡惡法故）。
船筏：指的是依靠對治法，發誓要運載那些癡狂和迷失方向的人（謂依對治誓能運彼癡狂失道）。
【English Translation】 English version Seeking Convenience: Those who have nearly attained liberation (Nirjarata) seek what is already determined (Prayoga-niścaya).
Furthermore, the wise (Śākya) understand the distinct components (Vikalpa-kāya); the knowledgeable (Vijñāna) comprehend the objects of knowledge (Jñeya-vastu). There is a difference: the wise understand the self-nature (Svalakṣaṇa), while the knowledgeable understand the common nature (Sāmānya-lakṣaṇa).
The examiner (Samīkṣaka): refers to the ability to firmly grasp things, fully and truly understanding all aspects of things, including their sequence, gradual development, multiplication, and expansion (Nirūpaṇa-grahaṇa. Sarva-bhāva-yathābhāva. Pūrva-paścima-krama-vṛddhi-vistāra).
The intelligent (Medhāvin): refers to not forgetting the meaning of things in the process of sequence and gradual development (Pūrva-paścima-krama-artha-smṛti).
The awakened (Buddha): refers to the ability to discern innate wisdom (Sahaja-jñāna).
The clear (Vimala): refers to the wisdom gained through learning (Adhigama-jñāna).
The practitioner of wisdom (Prajñā-cārin): refers to the ability to receive, recite, question, discuss, make correct decisions, etc., thereby gaining a clearer understanding of things and diligently practicing wisdom (Grahaṇa-dhāraṇa-vācanā-praśna-vicāra-viniscaya-ādi-adhigama-viśeṣa. Tat-artha-adhika-prakāśa-prajñā-abhyāsa).
Vipassanā (Vipassanā): refers to the deep observation of things that have been previously understood (Samīkṣaṇa-darśana).
The enterer (Avatāra): refers to first contemplating the object of focus, and then entering into it through attention and thought (Pūrva-vitarka-ālambana. Manasikāra-cintā-citta-avatāra).
The receiver (Parigraha): refers to the ability to receive the object of focus (Ālambana-parigraha).
The seeker (Anveṣaka): refers to grasping the various aspects of things (Lakṣaṇa-grahaṇa).
The extreme seeker (Pratyavekṣaka): refers to grasping the subtle details of things (Anuvyañjana-grahaṇa).
Furthermore, the seeker refers to the seeking mind (Citta-anveṣaṇa), the extreme seeker refers to the scrutinizing mind (Citta-parīkṣaṇa), and the most extreme seeker refers to the extreme calculation of gains and losses through deliberation, contemplation, and extreme calculation (Lābha-alābha-vitarka-vicāra-ati-gaṇanā).
Seeking based on the holy teachings is called Vitarka, based on direct perception is called Vicara, and based on inference is called Prapañca.
The renouncer (Nairāśika): refers to the determination to renounce with a strong intention (Adhimukti-citta-virati-niścaya).
The one who is distant (Vivikta): refers to receiving the teachings of renunciation from others (Para-virati-śravaṇa).
The follower of renunciation (Anuvivikta): refers to being able to guard the precepts (Śīla) after receiving the teachings (Śīla-rakṣaṇa).
The returner from renunciation (Prativivikta): refers to being able to repent according to the Dharma if a mistake is made (Doṣa-parihāra-dharma).
From now on, guard the precepts through the discipline of tranquility (Śamatha-śīla-rakṣaṇa).
The tranquil one (Śānta): refers to possessing the qualities of patience and gentleness (Kṣānti-mṛdutā-guṇa).
The disciplined one (Vinayadhara): refers to possessing the qualities of few desires and compassion (Alpecchatā-karuṇā-guṇa).
The one who guards the sense doors (Indriya-gopaka): refers to naturally guarding the six senses and not letting them cling to external objects (Svabhāva-akaraṇa).
The non-doer (Akartā): refers to not doing evil deeds because others do not do evil deeds (Para-akaraṇa).
The non-actor (Aprayoga): refers to not letting evil deeds manifest through correct understanding (Samyak-jñāna-aprakāśa).
The non-offender (Anatikrama): refers to not committing evil deeds due to forgetfulness (Asmṛti-prakāśa).
Bridge: refers to relying on it to cross over evil dharmas (Dharma-atikrama).
Raft: refers to relying on antidotes and vowing to carry those who are deluded, insane, and lost (Pratipakṣa-śraddhā-unmāda-mārga-bhraṣṭa).
令渡相違障礙法故。不喜樂者。謂于遠離增上意樂極滿足故。不違越者。謂於一切所學眾中無毀犯故。不棄捨故。不異違越者。謂於一分無穿穴故。不棄捨故。所言念者。謂住其心故。言等念者。謂等住其心故。如是廣說應隨九種心住差別。如聲聞地當知其相。
複次嗢拖南曰。
智宣說善欲 熾然獨遠塵 如病等解釋 我斷盡生等 並天世眾生 依等我作等
智者。謂聞言說為先慧。見者。謂見言說為先慧。覺者。謂覺言說為先慧。知者。謂知言說為先慧。智者。謂知不現見境。見者。謂見現見現在前境。明者。謂無明相違解。覺者。謂實有義智。覺者。謂不增益非實有智。慧者。謂俱生生得慧。明者。謂由加行習所成慧。現觀者。謂于內現觀法已。于諸法中非不現見。非緣他智。
複次宣說者。謂因他請問而為記別。施設者。謂由語及欲。次第編列名句文身。安立者。謂次第編列已略為他說。分別者。謂略說已分別開示解其義趣。開示者。謂他展轉所生疑惑皆能除遣。顯發者。謂自通達甚深義句為他顯示。教者。謂不因他發起請問。由哀愍故說法開示。遍開示者。謂無間演說不作師拳無所隱覆。
複次初善者。謂聽聞時生歡喜故。中善者。謂修行時無有艱苦。遠離二邊依
【現代漢語翻譯】 現代漢語譯本： 『令渡相違障礙法故』。因為要避免與解脫相違背的障礙法。『不喜樂者』。指的是對於遠離（煩惱）和增長意樂（善法）沒有充分的滿足感。『不違越者』。指的是在一切所學之處都沒有毀犯。『不棄捨故』。『不異違越者』。指的是對於（戒律的）一部分沒有破壞。『不棄捨故』。『所言念者』。指的是心安住于（所緣境）。『言等念者』。指的是心平等安住于（所緣境）。像這樣廣泛地解釋，應該根據九種心住的差別來理解。如同《聲聞地》中所說，應當瞭解它的相。
其次，總結偈頌說：
『智宣說善欲，熾然獨遠塵，如病等解釋，我斷盡生等，並天世眾生，依等我作等』。
『智者』。指的是以聽聞言說為先導的智慧。『見者』。指的是以觀察言說為先導的智慧。『覺者』。指的是以覺悟言說為先導的智慧。『知者』。指的是以了知言說為先導的智慧。『智者』。指的是了知不能直接見到的境界。『見者』。指的是觀察能夠直接見到的、現在呈現的境界。『明者』。指的是與無明（愚昧）相反的理解。『覺者』。指的是對於真實存在的意義的智慧。『覺者』。指的是不增益（虛妄）的、非真實存在的智慧。『慧者』。指的是與生俱來的和通過學習獲得的智慧。『明者』。指的是通過後天努力和練習所成就的智慧。『現觀者』。指的是在內心已經現觀（證悟）了法之後，對於諸法沒有不能現見的，不依賴於他人的智慧。
其次，『宣說者』。指的是因為他人請求詢問而進行解釋說明。『施設者』。指的是通過語言和意願，按照順序編列名、句、文身（文字）。『安立者』。指的是按照順序編列之後，簡略地為他人講述。『分別者』。指的是簡略地說過之後，分別開示，解釋其中的意義和旨趣。『開示者』。指的是他人輾轉產生的疑惑都能夠消除。『顯發者』。指的是自己通達甚深的意義和語句，為他人顯示。『教者』。指的是不因為他人發起請求詢問，而是因為哀憫（他人）而說法開示。『遍開示者』。指的是不間斷地演說，不藏私，沒有隱瞞。
其次，『初善者』。指的是聽聞佛法時產生歡喜心。『中善者』。指的是修行時沒有艱苦，遠離兩種極端，依靠...
【English Translation】 English version: 『令渡相違障礙法故 (lìng dù xiāng wéi zhàng ài fǎ gù)』 (Because of preventing the obstructing dharmas that contradict liberation). 『不喜樂者 (bù xǐ yuè zhě)』 (Not delighting). This refers to not being fully satisfied with distancing oneself (from afflictions) and increasing one's aspiration (for virtuous qualities). 『不違越者 (bù wéi yuè zhě)』 (Not transgressing). This refers to having no violations in all that is learned. 『不棄捨故 (bù qì shě gù)』 (Not abandoning). 『不異違越者 (bù yì wéi yuè zhě)』 (Not differently transgressing). This refers to not having any breaches in (the precepts). 『不棄捨故 (bù qì shě gù)』 (Not abandoning). 『所言念者 (suǒ yán niàn zhě)』 (What is meant by mindfulness). This refers to the mind abiding in (its object). 『言等念者 (yán děng niàn zhě)』 (What is meant by equanimity). This refers to the mind abiding equally in (its object). Such extensive explanations should be understood according to the differences in the nine stages of mental abiding. As explained in the 『Śrāvakabhūmi (聲聞地)』 (The Hearer's Stage), one should understand its characteristics.
Next, the summary verse says:
『智宣說善欲 (zhì xuān shuō shàn yù), 熾然獨遠塵 (chì rán dú yuǎn chén), 如病等解釋 (rú bìng děng jiě shì), 我斷盡生等 (wǒ duàn jìn shēng děng), 並天世眾生 (bìng tiān shì zhòng shēng), 依等我作等 (yī děng wǒ zuò děng)』.
『智者 (zhì zhě)』 (Wise one). This refers to wisdom that is preceded by hearing speech. 『見者 (jiàn zhě)』 (Seer). This refers to wisdom that is preceded by seeing speech. 『覺者 (jué zhě)』 (Awakened one). This refers to wisdom that is preceded by awakening to speech. 『知者 (zhī zhě)』 (Knower). This refers to wisdom that is preceded by knowing speech. 『智者 (zhì zhě)』 (Wise one). This refers to knowing objects that are not directly perceived. 『見者 (jiàn zhě)』 (Seer). This refers to seeing objects that are directly perceived and presently manifest. 『明者 (míng zhě)』 (Clear one). This refers to understanding that is contrary to ignorance. 『覺者 (jué zhě)』 (Awakened one). This refers to wisdom regarding meanings that truly exist. 『覺者 (jué zhě)』 (Awakened one). This refers to wisdom that does not add to or fabricate what is not truly existent. 『慧者 (huì zhě)』 (Wise one). This refers to wisdom that is innate and acquired. 『明者 (míng zhě)』 (Clear one). This refers to wisdom that is accomplished through effort and practice. 『現觀者 (xiàn guān zhě)』 (One who has direct realization). This refers to, having directly realized the Dharma internally, not failing to directly see all dharmas, and not relying on the wisdom of others.
Next, 『宣說者 (xuān shuō zhě)』 (Proclaimer). This refers to explaining and clarifying because others have requested and inquired. 『施設者 (shī shè zhě)』 (Establisher). This refers to arranging names, sentences, and bodies of text in sequence through speech and intention. 『安立者 (ān lì zhě)』 (Settler). This refers to briefly explaining to others after arranging them in sequence. 『分別者 (fēn bié zhě)』 (Distinguisher). This refers to explaining and revealing the meaning and purpose after speaking briefly. 『開示者 (kāi shì zhě)』 (Revealer). This refers to being able to dispel all doubts that arise from others' repeated inquiries. 『顯發者 (xiǎn fā zhě)』 (Manifestor). This refers to revealing to others the profound meanings and phrases that one has personally understood. 『教者 (jiào zhě)』 (Teacher). This refers to teaching and revealing the Dharma out of compassion, without being prompted by others' requests and inquiries. 『遍開示者 (biàn kāi shì zhě)』 (All-revealer). This refers to continuously expounding without holding back or concealing anything.
Next, 『初善者 (chū shàn zhě)』 (Initially good). This refers to generating joy when hearing the Dharma. 『中善者 (zhōng shàn zhě)』 (Moderately good). This refers to not having difficulties during practice, distancing oneself from the two extremes, and relying on...
中道行故。后善者。謂極究竟離諸垢故。及一切究竟離欲為後邊故。義妙者。謂能引發利益安樂故。文巧者。謂善緝綴名身等故。及語具圓滿故。純一者。謂不與一切外道共故。圓滿者。謂無限量故。最尊勝故。清凈者。謂自性解脫故。鮮白者。謂相續解脫故。梵行者。謂八聖支道。當知此道由純一等四種妙相之所顯說。諦聽者。謂于如是相法勸令審聽。應善懇到者。謂勸令無倒無間殷重如理思惟。
複次猛利慾者。謂我何當于彼處所。乃至廣說。猛利愛者。謂于所修正加行中。猛利樂者。謂于說者及與大師尊重處等。猛利信者。謂于教法教授教誡。
複次能熾然者。謂為證得速疾通慧。終不自暇推延後期發勤精進。順瑜伽者。謂隨尊教若等若勝。而修加行終不減劣。能永斷者。謂能修習煩惱對治。能閑居者。謂依所有邊際臥具。遠離而居。修三摩地令現在前。依三摩地修習對治。
複次獨者。謂處遠離邊際臥具無有第二而安住故。言遠離者。謂諸染污無記作意不現行故。無縱逸者。謂于欲等尋思惡法防護心故。又于善中自安處故。言熾然者。謂如前說。言發遣者。謂除五蓋內持心故。又由此故發遣其心令趣無上安隱處故。
複次遠塵離垢者。塵謂已生未究竟智慧障現觀。有間無間我慢現轉
【現代漢語翻譯】 現代漢語譯本： 『中道行故』，是指因為奉行中道。『后善者』，是指達到最終的究竟，遠離一切垢染的緣故，以及一切達到究竟，以離欲為最終目標的緣故。『義妙者』，是指能夠引發利益和安樂的緣故。『文巧者』，是指善於組織名身等要素的緣故，以及語言具備圓滿的緣故。『純一者』，是指不與一切外道相同的緣故。『圓滿者』，是指沒有缺陷的緣故，是最尊勝的緣故。『清凈者』，是指自性解脫的緣故。『鮮白者』，是指相續解脫的緣故。『梵行者』，是指八聖支道（Aṣṭāṅgika-mārga，佛教中達到涅槃的八條途徑）。應當知道，此道由純一等四種妙相來闡明和宣說。『諦聽者』，是指對於這樣的妙法，勸導人們仔細聽聞。『應善懇到者』，是指勸導人們沒有顛倒，沒有間斷，慇勤懇切地如理思維。
再者，『猛利慾者』，是指我應當在那個地方如何如何，乃至廣說。『猛利愛者』，是指對於所修正的加行（prayoga，修行過程中的努力）中。『猛利樂者』，是指對於說法者以及大師（guru，精神導師）的尊重之處等。『猛利信者』，是指對於教法（dharma，佛法）、教授（upadeśa，指導）和教誡（anuśāsanī，勸誡）。
再者，『能熾然者』，是指爲了證得快速的通達智慧，始終不給自己推延和拖延的機會，發起勤奮精進。『順瑜伽者』，是指隨順尊者的教導，無論是相等還是勝過，都修習加行，始終不減弱和降低。『能永斷者』，是指能夠修習煩惱的對治法。『能閑居者』，是指依靠所有的邊際臥具，遠離喧囂而居住，修習三摩地（samādhi，禪定）使其現在前，依靠三摩地修習對治法。
再者，『獨者』，是指處在遠離的邊際臥具，沒有第二個人而安住的緣故。『言遠離者』，是指諸多的染污和無記作意不現行的緣故。『無縱逸者』，是指對於慾望等尋思惡法防護內心的緣故，又在善法中安住自己的緣故。『言熾然者』，是指如前面所說。『言發遣者』，是指去除五蓋（pañca nivaraṇāni，佛教中阻礙修行的五種障礙），內心保持正念的緣故，又因為這個緣故，發遣其心，令其趣向無上的安穩之處的緣故。
再者，『遠塵離垢者』，塵是指已經產生但未達到究竟的智慧障礙現觀。有間斷或沒有間斷的我慢（asmita，我執）顯現和運轉。
【English Translation】 English version: 'Due to practicing the Middle Way (Madhyamā-pratipadā)', means because of adhering to the Middle Way. 'The latter is good', refers to reaching the ultimate finality, being free from all defilements, and because everything reaches the ultimate, taking detachment as the final goal. 'Meaning is subtle', means that it can generate benefit and happiness. 'Words are skillful', means being good at organizing elements such as name-body, and that the language is complete and perfect. 'Pure and unified', means not being shared with any other non-Buddhist paths. 'Complete and perfect', means being without defects, and being the most venerable and supreme. 'Pure', means being liberated by nature. 'Bright white', means being liberated in continuity. 'Brahmacarya (梵行)', refers to the Noble Eightfold Path (Aṣṭāṅgika-mārga, the eight paths to Nirvana in Buddhism). It should be known that this path is elucidated and expounded by the four subtle aspects of purity and so on. 'Listen attentively', means encouraging careful listening to such subtle Dharma. 'Should be earnestly and thoroughly', means encouraging people to think without inversion, without interruption, earnestly, respectfully, and reasonably.
Furthermore, 'Intense desire', refers to 'What should I do in that place?', and so on. 'Intense love', refers to the effort (prayoga, efforts in the practice) in what is being corrected. 'Intense joy', refers to the speaker and the respected places of the master (guru, spiritual teacher), etc. 'Intense faith', refers to the teachings (dharma, Buddhist teachings), instructions (upadeśa, guidance), and admonitions (anuśāsanī, exhortations).
Furthermore, 'Able to ignite', refers to not allowing oneself to postpone and delay in order to attain rapid and thorough wisdom, and to initiate diligent effort. 'Following Yoga', refers to following the teachings of the venerable one, whether equal or superior, and practicing effort without diminishing or degrading. 'Able to permanently sever', refers to being able to practice the antidotes to afflictions. 'Able to live in seclusion', refers to relying on all the boundary bedding, living away from the noise, practicing Samadhi (samādhi, meditation) to bring it into the present, and practicing antidotes based on Samadhi.
Furthermore, 'Alone', refers to being in a remote boundary bedding, without a second person, and dwelling there. 'Being remote', refers to the fact that many defilements and non-remembering intentions do not manifest. 'Without indulgence', refers to protecting the mind from contemplating evil dharmas such as desires, and also dwelling in good dharmas. 'Being ignited', refers to what was said earlier. 'Dispatching', refers to removing the five hindrances (pañca nivaraṇāni, the five obstacles to practice in Buddhism) and maintaining mindfulness within, and also because of this, dispatching the mind and directing it towards the supreme place of peace.
Furthermore, 'Far from dust and free from defilement', dust refers to the obstacle to the manifestation of direct perception of wisdom that has already arisen but has not yet reached the ultimate. The manifestation and operation of self-conceit (asmita, ego-attachment) with or without interruption.
。垢謂彼品及見斷品所有粗重。令永無故名遠塵離垢。又復塵者。所謂我慢及見所斷一切煩惱。垢謂二品所有粗重。于諸法中者。謂于自相共相所住法中。言法眼者。謂如實現證唯有法慧。言見法者。謂于苦等如實見故。言得法者。謂隨證得沙門果故。言知法者。謂證得已於其所得。能自了知我是預流。我已證得無退墮法故。至誠法者。謂諦現觀增上力故獲得證凈。于佛法僧及自所得聖所愛戒。以正信行如實至誠故。越渡惑者。謂于自所證。越渡疑者。謂於他所證。非緣於他者。謂於此法內自所證。非但隨他聽聞等故。非余所引者。謂于大師所有聖教。不為一切外道異論所引奪故。于諸法中得無所畏者。謂于自所證若他詰問無悚懼故。言逆流者。謂已登聖道故。言趣曏者。謂記神通究竟往趣無退還故。復有差別。當知建立世俗勝義二種法故。
複次如說如病。乃至廣說。云何顯示彼如病等。非但說彼猶如重病。乃至廣說。然修行者先以如實無常等行。于彼事中如實訶毀作是思惟。此如病等甚可厭逆。為欲與彼不和合故。是故次說無常行等。如實顯示觀察彼果。言無常者。顯現生身及與剎那皆展轉故。剎那展轉者。由彼彼觸起盡故。彼彼受起盡此相續見。由非不現見非緣他智故。所言苦者。有二種苦。謂生等諸苦
【現代漢語翻譯】 現代漢語譯本：『垢』指的是色蘊等五蘊以及見道所斷的粗重煩惱。因為永遠斷除了這些煩惱，所以稱為『遠塵離垢』。此外，『塵』指的是我慢以及見道所斷的一切煩惱。『垢』指的是修道和無學道所斷的粗重煩惱。『于諸法中』指的是在自相和共相所安住的諸法之中。『法眼』指的是如實地現證唯有法的智慧。『見法』指的是因為如實地見到苦等四聖諦。『得法』指的是隨順證得沙門果。『知法』指的是證得果位之後，對於自己所證得的境界，能夠自己了知『我是預流果，我已經證得了不退轉之法』。『至誠法』指的是因為諦現觀的增上力量而獲得的證凈，對於佛、法、僧以及自己所證得的聖者所喜愛的戒律，以正信修行如實至誠。『越渡惑』指的是對於自己所證得的境界，越過了疑惑。『越渡疑』指的是對於他人所證得的境界，越過了疑惑。『非緣於他』指的是對於此法內在自己所證得的境界，不是僅僅隨從他人聽聞等等。『非余所引』指的是對於大師（佛陀）所有的聖教，不被一切外道不同的論調所引誘奪走。『于諸法中得無所畏』指的是對於自己所證得的境界，如果他人詰難詢問，也不會感到恐懼。『逆流』指的是已經登上聖道。『趣向』指的是記錄神通，究竟前往而沒有退還。還有差別，應當知道建立世俗諦和勝義諦兩種法。 其次，就像經文所說『如病』等等，乃至廣說。如何顯示這些就像疾病等等呢？不僅僅是說它們就像重病等等，乃至廣說。而是修行者首先以如實的無常等行，對於這些事物如實地呵責毀壞，這樣思惟：『這些就像疾病等等，非常令人厭惡，想要與它們不和合。』因此接著說無常行等等，如實地顯示觀察它們的果報。『無常』，顯現出生身以及剎那都在展轉變化。剎那展轉變化，是因為彼彼觸的生起和滅盡。彼彼受的生起和滅盡，這種相續是可以見到的，因為不是不能現見，也不是憑藉他人的智慧。所說的『苦』，有兩種苦，即生等諸苦。
【English Translation】 English version: 'Defilement' refers to the coarse and heavy aspects of the Skandhas (five aggregates) and the afflictions severed by the Path of Seeing (見道). It is called 'far from dust and free from defilement' because these afflictions are permanently eliminated. Furthermore, 'dust' refers to arrogance and all afflictions severed by the Path of Seeing. 'Defilement' refers to the coarse and heavy aspects of the afflictions severed by the Paths of Cultivation (修道) and No More Learning (無學道). 'In all dharmas' refers to the dharmas that abide in their own-nature (自相) and common-nature (共相). 'Eye of Dharma (法眼)' refers to the wisdom that truly realizes that only dharmas exist. 'Seeing the Dharma (見法)' refers to truly seeing the Four Noble Truths, such as suffering (苦). 'Attaining the Dharma (得法)' refers to attaining the fruits of a Shramana (沙門) in accordance with one's realization. 'Knowing the Dharma (知法)' refers to, after attaining the fruit, being able to know for oneself the state one has attained, saying, 'I am a Stream-Enterer (預流), I have attained the Dharma of non-regression.' 'Sincere Dharma (至誠法)' refers to the pure faith obtained through the power of the Truthful Observation (諦現觀), and practicing with sincere faith towards the Buddha, Dharma, Sangha, and the precepts cherished by the noble ones that one has attained. 'Crossing over delusion (越渡惑)' refers to crossing over doubts regarding one's own realization. 'Crossing over doubt (越渡疑)' refers to crossing over doubts regarding the realization of others. 'Not relying on others (非緣於他)' refers to one's own realization within this Dharma, not merely following what one has heard from others. 'Not led by others (非余所引)' refers to the sacred teachings of the Master (Buddha) not being led astray by the different views of external paths. 'Gaining fearlessness in all dharmas (于諸法中得無所畏)' refers to not being afraid if others question or challenge one's own realization. 'Going against the stream (逆流)' refers to having already ascended the Noble Path. 'Approaching (趣向)' refers to recording supernormal powers, ultimately going forward without returning. There are also differences; one should know that both conventional truth (世俗諦) and ultimate truth (勝義諦) are established. Furthermore, as the sutra says, 'like a disease' and so on, and elaborates. How are these shown to be like diseases and so on? It is not merely saying that they are like serious illnesses and so on, and elaborating. Rather, the practitioner first uses the practice of impermanence (無常) and so on to truly rebuke and destroy these things, thinking, 'These are like diseases and so on, very disgusting, and I want to be incompatible with them.' Therefore, the text then speaks of the practice of impermanence and so on, truly showing and observing their consequences. 'Impermanence' manifests that the body and each moment are constantly changing. Each moment changes because of the arising and ceasing of each contact. The arising and ceasing of each feeling can be seen in this continuum, because it is not that it cannot be directly seen, nor is it based on the wisdom of others. The 'suffering (苦)' that is spoken of has two types: the sufferings of birth and so on.
。及諸所有受皆說為苦。此二種苦如其所應由見生身展轉有故而得悟入。謂死無間有生身生。生已復有老等諸苦。是故說言無常。故苦由見生身展轉有故悟入苦性。云何諸所有受皆說為苦。謂諸樂受變壞故苦。一切苦受生住故苦。非苦樂受。體是無常滅壞法故。說之為苦。此中樂受由無常故必有變壞。一切苦受由無常故。生住相續皆起于苦。非苦樂受已滅壞者由無常故。說之為苦。已生起者滅壞法故。亦說為苦。此滅壞法彼二所隨逐故與二相應。故亦名為苦。云何當觀樂受為苦。謂由此受貪所隨眠。由隨眠故取當來苦。于現法中能生壞苦。如是當觀樂受為苦。云何當觀苦受如箭。謂如毒箭乃至現前常惱壞故。非苦樂受體是無常滅壞法者。謂已滅者即是無常。其未滅者是滅壞法。若無常者從此復生若樂若苦。滅壞法者終不解脫苦樂二種。所言空者。無常無恒無不變易真實法故。言無我者。遠離我故。眾緣生故。不自在故。
複次解釋者。謂能顯示彼自性故。開示者。謂即顯示此應遍知此應永斷等差別故。顯了者。謂能顯示若不永斷不遍知等成過患故。了者。謂了相作意。解者。謂勝解作意。知者。謂遠離等作意。等解了者。謂了自相故。近解了者。謂了共相故。黠了者。謂了盡其所有故。通達者。謂瞭如其所有故
【現代漢語翻譯】 現代漢語譯本：以及所有感受都被稱為苦。這兩種苦，根據它們各自的情況，可以通過觀察由見（drsti，錯誤的見解）所生的身（kaya，身體）的連續存在而領悟。也就是說，死後緊接著有新的身體產生。身體產生后，又會有衰老等各種痛苦。因此說一切都是無常的。所以，通過觀察由見所生的身體的連續存在，可以領悟苦的性質。 什麼是『所有感受都被稱為苦』呢？這是指快樂的感受因為會變壞而帶來痛苦，一切痛苦的感受因為生起和持續而帶來痛苦，非苦非樂的感受，其本質是無常的，是會滅壞的，所以也被稱為苦。這裡，快樂的感受因為無常，必然會有變壞的時候。一切痛苦的感受因為無常，生起、持續和相續都會帶來痛苦。已經滅壞的非苦非樂的感受，因為無常，所以被稱為苦；已經生起的非苦非樂的感受，因為是滅壞的性質，所以也被稱為苦。這種滅壞的性質與前兩種感受相伴隨，因此與它們相應，所以也被稱為苦。 應當如何觀察快樂的感受是苦呢？這是因為這種感受會帶來貪慾的潛在傾向（anusaya，隨眠），由於這種潛在傾向，會招致未來的痛苦，在當下也會產生壞苦。所以應當這樣觀察快樂的感受是苦。 應當如何觀察痛苦的感受像箭一樣呢？就像毒箭一樣，乃至在眼前持續地惱亂和破壞。非苦非樂的感受，其本質是無常的，是會滅壞的。已經滅去的感受就是無常的，尚未滅去的感受是會滅壞的。如果是無常的，從此還會產生快樂或痛苦；如果是會滅壞的，最終無法解脫痛苦和快樂兩種感受。 所說的『空』（sunyata，空性），是因為沒有常恒不變的真實法。所說的『無我』（anatman，非我），是因為遠離了我，是眾緣和合而生，不自在。 進一步解釋：『解釋者』（vyakhyata）是指能夠顯示事物自性的人。『開示者』（avadyata）是指能夠明確指出『這個應該普遍瞭解』，『這個應該永遠斷除』等差別的人。『顯了者』（prakasaka）是指能夠顯示如果不永遠斷除、不普遍瞭解等會造成的過患的人。『了者』（jnata）是指能夠專注於事物表相的人。『解者』（vijnata）是指能夠深刻理解事物的人。『知者』（vidita）是指能夠遠離事物的人。『等解了者』是指能夠了解事物自相的人。『近解了者』是指能夠了解事物共相的人。『黠了者』是指能夠了解事物所有方面的人。『通達者』是指能夠如實瞭解事物所有方面的人。
【English Translation】 English version: And all feelings are said to be suffering. These two kinds of suffering, according to their respective situations, can be understood by observing the continuous existence of the body (kaya) born from views (drsti). That is, immediately after death, a new body arises. After the body arises, there are various sufferings such as aging. Therefore, it is said that everything is impermanent (anitya). Therefore, by observing the continuous existence of the body born from views, one can understand the nature of suffering. How is it that 'all feelings are said to be suffering'? This refers to the fact that pleasant feelings bring suffering because they are subject to change and decay, all painful feelings bring suffering because they arise and persist, and neither pleasant nor painful feelings, whose nature is impermanent and subject to destruction, are also called suffering. Here, pleasant feelings, because of impermanence, are bound to change and decay. All painful feelings, because of impermanence, bring suffering in their arising, persistence, and continuity. Neither pleasant nor painful feelings that have already ceased are called suffering because of impermanence; neither pleasant nor painful feelings that have already arisen are also called suffering because they are of a destructive nature. This destructive nature accompanies the previous two kinds of feelings, therefore it corresponds to them, and so it is also called suffering. How should one observe pleasant feelings as suffering? This is because such feelings bring about latent tendencies (anusaya) of greed, and because of these latent tendencies, one invites future suffering, and in the present, one can generate suffering of decay. Therefore, one should observe pleasant feelings as suffering in this way. How should one observe painful feelings as being like an arrow? Just like a poisoned arrow, even to the point of constantly troubling and destroying one's presence. Neither pleasant nor painful feelings, whose nature is impermanent and subject to destruction. Feelings that have already ceased are impermanent, and feelings that have not yet ceased are subject to destruction. If it is impermanent, then from this, pleasure or pain will arise again; if it is subject to destruction, then one will ultimately not be liberated from the two kinds of feelings, pleasure and pain. What is meant by 'emptiness' (sunyata) is that there is no constant, unchanging, real dharma. What is meant by 'non-self' (anatman) is that it is separate from self, arises from the aggregation of conditions, and is not self-governing. Further explanation: 'Explainer' (vyakhyata) refers to someone who can reveal the nature of things. 'Demonstrator' (avadyata) refers to someone who can clearly point out the differences such as 'this should be universally understood,' 'this should be permanently eliminated.' 'Illustrator' (prakasaka) refers to someone who can show the faults that will result if one does not permanently eliminate or universally understand. 'Knower' (jnata) refers to someone who can focus on the appearance of things. 'Understander' (vijnata) refers to someone who can deeply understand things. 'Cognizant' (vidita) refers to someone who can stay away from things. 'Equal understander' refers to someone who can understand the self-nature of things. 'Near understander' refers to someone who can understand the common nature of things. 'Clever understander' refers to someone who can understand all aspects of things. 'Penetrator' refers to someone who can understand all aspects of things as they really are.
。觸者。謂於八聖支道梵行所攝。作證者。謂于彼果涅槃。
複次我者。謂於五取蘊我我所見現前行故。言有情者。謂諸賢聖如實了知唯有此法更無餘故。又復于彼有愛著故言意生者。謂此是意種類性故。摩納縛迦者。謂依止於意或高或下故。言養育者。謂能增長後有業故。能作一切士夫用故。補特伽羅者。謂能數數往取諸趣無厭足故。言命者者。謂壽和合現存活故。言生者者。謂具生等所有法故。
複次當斷諸愛止息諸結者。謂適於聖諦得現觀時。便能永斷三結。於一切處後有之愛不復現行。彼於後時數數勛修生滅隨觀。復能無餘永斷慢等。是故說言能正修習永斷諸慢。真現觀故彼愛隨眠一切永斷。由此因緣當來諸苦諸後有法無復可得。又能究竟作苦邊際。
複次我生已盡者。謂第八有等。梵行已立者。謂于聖道究竟修故無復退失。所作已辦者。謂一切結永無餘故。一切道果已證得故。不受後有者。謂於七有亦永盡故。又我生已盡者。有二種生。一生身生。此如前說。二煩惱生。此微薄故亦說為盡。此則記別初之二果。梵行已立者。謂不還果非梵行貪此永斷故。所作已辦不受後有者。謂阿羅漢。當知此中記別四種解了行相。
複次並天世間者。是總句。此有二種。一併魔。二並梵。並沙門
婆羅門。眾生者。謂諸沙門若婆羅門。生在人中希求魔梵而修行者。並諸天人眾生者。謂于天中除魔及梵。于其人中除沙門婆羅門。如是總結解脫三縛出離欲貪。又毗奈耶斷超越者。毗奈耶由了相勝解作意。斷由遠離等作意。超越由方便究竟果作意。言離系者。離九結故。言解脫者。解脫一切生老等故。離顛倒者。由見道故。所言多者。由修道故。由彼修道多修習故。說名為多。言利益者。謂諸善行。言安樂者。無損惱行。言哀愍者。謂如有一由諸善行無損惱行。哀愍於他是所求事故。能引義利故名之為義。可愛樂故。無有罪故。為利益。安樂者。謂于彼起所有善行無損惱行。所言人者。謂剎帝利等。若有因佛出現世間。善說正法。僧善修行。能多利益能多安樂。或但自為利益安樂悲愍世間。或但為他利益安樂。或為二種。是故說言為其義利利益安樂。此中唯說天及人者。彼有勢力能了其義。修正行故。
複次依者。謂五取蘊及與七種所攝受事。即是父母及妻子等。所言取者。謂諸欲貪亦名為取。由不安立及安立故。說有四取心。依處者。謂四識住。言執著者。謂諸煩惱能趣于依。即名為纏。彼品粗重說名隨眠。如是名依。取心依處。執著隨眠於此有識身及外一切相中者。謂於我我所我慢執著隨眠因緣境界相中
【現代漢語翻譯】 現代漢語譯本： 婆羅門（Brahmin）。眾生（sentient beings）指的是那些沙門（Shramana）或婆羅門，他們生在人間，爲了希求魔（Mara）或梵（Brahma）而修行。也包括諸天人和眾生，指的是天界中除了魔和梵之外的眾生，以及人間除了沙門和婆羅門之外的眾生。這樣總結是爲了解脫三種束縛，出離對慾望的貪戀。毗奈耶（Vinaya，戒律）的斷除和超越，是通過對相的殊勝理解和作意（manasikara，心理活動）來實現的；斷除是通過遠離等作意來實現的；超越是通過方便究竟果作意來實現的。『離系』指的是遠離九結（nine fetters）的束縛。『解脫』指的是解脫一切生老等苦。『離顛倒』是通過見道（path of seeing）來實現的。『多』指的是通過修道（path of cultivation）來實現的。由於通過修道多次修習，所以稱為『多』。『利益』指的是各種善行。『安樂』指的是沒有損害和惱害的行為。『哀愍』指的是如果有人通過各種善行和沒有損害惱害的行為，哀愍他人，這是所求之事。能夠引生義利，所以稱為『義』。因為可愛和令人喜悅，沒有罪過，所以是『利益』和『安樂』。這裡所說的人，指的是剎帝利（Kshatriya）等。如果因為佛（Buddha）出現在世間，善於宣說正法，僧團善於修行，能夠帶來很多利益和安樂，或者僅僅是爲了自己的利益安樂和悲憫世間，或者僅僅是爲了他人的利益安樂，或者爲了兩種情況。所以說爲了他們的義利、利益和安樂。這裡只說天人和人，是因為他們有能力理解其中的意義，修正自己的行為。
其次，『依』指的是五取蘊（five aggregates of clinging）以及七種所攝受的事物，也就是父母和妻子等。『取』指的是各種慾望和貪戀，也稱為『取』。由於不安立和安立的緣故，說有四取心（four clingings of mind）。『依處』指的是四識住（four supports of consciousness）。『執著者』指的是各種煩惱，能夠趨向于『依』，也就是纏縛。這些煩惱的粗重習氣稱為隨眠（latent tendencies）。這些就是『依』、『取心』、『依處』、『執著』和『隨眠』。在有識之身以及外在一切現象中，指的是在我、我所（what belongs to me）、我慢的執著和隨眠的因緣境界相中。
【English Translation】 English version: Brahmin. 'Sentient beings' refers to those Shramanas (ascetics) or Brahmins who, born among humans, cultivate in order to seek Mara (the demon) or Brahma (the creator god). It also includes gods and humans, meaning those in the heavens excluding Mara and Brahma, and those among humans excluding Shramanas and Brahmins. This summary is to liberate from the three bonds and to escape from the greed for desires. The cutting off and transcendence of Vinaya (discipline) is achieved through superior understanding and manasikara (attention, mental activity) of the characteristics; cutting off is achieved through the attention of detachment, etc.; transcendence is achieved through the attention of skillful means and ultimate fruition. 'Free from bonds' refers to being free from the nine fetters. 'Liberation' refers to being liberated from all suffering such as birth and old age. 'Free from perversion' is achieved through the path of seeing. 'Much' is achieved through the path of cultivation. Because of cultivating and practicing much through the path of cultivation, it is called 'much'. 'Benefit' refers to all good deeds. 'Happiness' refers to actions without harm or annoyance. 'Compassion' refers to if someone, through good deeds and actions without harm or annoyance, has compassion for others, this is what is sought. Being able to bring about benefit, it is called 'benefit'. Because it is lovely and pleasing, and without fault, it is 'benefit' and 'happiness'. The people mentioned here refer to Kshatriyas (warrior caste), etc. If, because the Buddha appears in the world, skillfully teaches the Dharma, and the Sangha cultivates well, it can bring much benefit and happiness, or only for one's own benefit, happiness, and compassion for the world, or only for the benefit and happiness of others, or for both. Therefore, it is said to be for their benefit, advantage, benefit, and happiness. Only gods and humans are mentioned here because they have the power to understand the meaning and correct their actions.
Furthermore, 'reliance' refers to the five aggregates of clinging and the seven kinds of things that are embraced, namely parents and wives, etc. 'Clinging' refers to various desires and greed, also called 'clinging'. Because of non-establishment and establishment, it is said that there are four clingings of mind. 'Abode of reliance' refers to the four supports of consciousness. 'Clingers' refers to the various afflictions that can lead to 'reliance', which are called entanglements. The coarse and heavy habits of these afflictions are called latent tendencies. These are called 'reliance', 'clinging mind', 'abode of reliance', 'clinging', and 'latent tendencies'. In this body of consciousness and all external phenomena, it refers to the causal conditions and realms of clinging to 'I', 'mine', and 'conceit'.
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複次我我所行者。謂薩迦耶見。言我慢者。謂即此慢。即彼諸纏名為執著。即彼粗重名為隨眠。執著多分是諸外道。隨眠通二。
複次嗢拖南曰。
如來無常想 底沙怖無為 不有不相續 空無常無餘
如來應正等覺等者。如經分別。所言應者。應供養故。明行圓滿。所謂三明遮行行行皆悉圓滿。又復四種增上心法現法樂住皆悉圓滿。前是行行后是住行。此中清凈身語意業現行。正命是行圓滿。密護根門是遮圓滿。由此二種顯示如來三種不護無忘失法。由不造過世間靜慮遮自苦行。言善逝者。謂于長夜具一切種自利利他二功德故。世間解者。謂於一切種有情世間及器世間皆善通達故。由善悟入有情世間依。前後際宿住死生依。一切時八萬四千行差別故。于器世間謂東方等十方世界無邊成壞善了知故。又於世間諸法自性因緣愛味過患出離能趣行等皆善知故。無上丈夫調御士者。智無等故。無過上故。于現法中是大丈夫多分調御無量丈夫。最第一故。極尊勝故。天人師者。由彼天人解甚深義。勤修正行有力能故。言佛陀者。謂畢竟斷一切煩惱並諸習氣。現等正覺阿耨多羅三藐三菩提故。薄伽梵者。坦然安坐妙菩提座。任運摧滅一切魔軍大勢力故。此中如來是初總序。應正等覺謂永解脫一
【現代漢語翻譯】 現代漢語譯本： 再說，『我我所行』指的是薩迦耶見（身見，認為五蘊和合的身體為我）。『言我慢者』，指的是由此薩迦耶見產生的我慢。這些煩惱和隨煩惱被稱為『執著』。這些粗重的煩惱被稱為『隨眠』。『執著』多見於外道，而『隨眠』則通於內外道。
再說，偈頌說：
『如來無常想，底沙怖無為，不有不相續，空無常無餘。』
『如來應正等覺等』，如經中所分別的。所說的『應』，是因為應受供養的緣故。『明行圓滿』，指的是三明（宿命明、天眼明、漏盡明）和所有修行都圓滿。又，四種增上心法（于現法中，離欲惡不善法，有覺有觀，離生喜樂，具足初禪定；除滅覺觀，內凈一心，無覺無觀，定生喜樂，具足第二禪定；離喜貪，行舍，正念正知，身受樂，謂聖人能說能捨，樂故，具足第三禪定；斷滅苦樂，先已滅憂喜，不苦不樂，舍念清凈，具足第四禪定）現法樂住都圓滿。前面是修行，後面是安住。這裡清凈的身語意業現行，正命是修行的圓滿，密護根門是遮止的圓滿。由此二種顯示如來的三種不護（身不護、語不護、意不護）和無忘失法。由於不造過失，世間靜慮遮止自我苦行。所說『善逝』，指的是在漫長的夜晚具備一切種類的自利利他兩種功德的緣故。『世間解』，指的是對於一切種類的有情世間和器世間都善於通達的緣故。由於善於領悟有情世間的依據，前後際的宿住死生依據，一切時八萬四千種行差別的緣故。對於器世間，指的是對於東方等十方世界的無邊成壞善於了知的緣故。又對於世間諸法的自性、因緣、愛味、過患、出離、能趣行等都善於知曉的緣故。『無上丈夫調御士』，是因為智慧沒有等同的緣故，沒有超過之上的緣故，在現法中是大丈夫，多分調御無量丈夫。最第一的緣故，極其尊勝的緣故。『天人師』，由於那些天人理解甚深義，勤奮修正行，有力量的緣故。所說『佛陀』，指的是畢竟斷除一切煩惱以及所有習氣，現等正覺阿耨多羅三藐三菩提（無上正等正覺）的緣故。『薄伽梵』，坦然安坐在妙菩提座上，任運摧滅一切魔軍的大勢力的緣故。這裡，『如來』是最初的總序，『應正等覺』指的是永遠解脫。
【English Translation】 English version: Furthermore, 『acting with regard to self and what belongs to self』 refers to Sakkāya-diṭṭhi (belief in a self, the view that the aggregate of the five skandhas is the self). 『Speaking of self-conceit』 refers to the self-conceit arising from this Sakkāya-diṭṭhi. These afflictions and secondary afflictions are called 『attachment』. These coarse afflictions are called 『latent tendencies』. 『Attachment』 is mostly found in externalist paths, while 『latent tendencies』 are common to both internal and external paths.
Furthermore, the udāna says:
『The Tathāgata』s thought of impermanence, Tissa fears non-being, not existing, not continuous, emptiness, impermanence, nothing remains.』
『Tathāgata, Arhat, Perfectly Enlightened One, etc.』, as distinguished in the scriptures. What is said as 『Arhat』 is because he is worthy of offerings. 『Perfect in knowledge and conduct』 refers to the perfection of the three knowledges (knowledge of past lives, knowledge of the future, and knowledge of the extinction of outflows) and all practices. Furthermore, the four types of superior mental abidings in the present life (having attained the first dhyāna with initial and sustained thought, born of detachment, filled with joy and pleasure; having eliminated initial and sustained thought, with inner purity and unification of mind, without initial and sustained thought, born of concentration, filled with joy and pleasure; being detached from joy, abiding in equanimity, mindful and clearly comprehending, experiencing pleasure with the body, which the noble ones describe as 『equanimous and mindful, he abides in pleasure』; having abandoned pleasure and pain, with the previous disappearance of joy and sorrow, neither painful nor pleasant, purity of equanimity and mindfulness) are all perfected. The former is practice, the latter is abiding. Here, pure actions of body, speech, and mind are manifest, and right livelihood is the perfection of practice, while guarding the sense doors is the perfection of restraint. These two show the Tathāgata』s three kinds of non-guarding (non-guarding of body, speech, and mind) and non-forgetfulness. Because of not creating faults, worldly meditative absorption prevents self-mortification. What is said as 『Well-Gone』 refers to possessing all kinds of benefits for oneself and others throughout the long night. 『Knower of the World』 refers to being skilled in understanding all kinds of sentient beings and the world of objects. Because of being skilled in understanding the basis of sentient beings, the basis of past and future lives and deaths, and the differences in the eighty-four thousand practices at all times. Regarding the world of objects, it refers to being skilled in knowing the boundless formation and destruction of the ten directions, such as the east. Furthermore, it refers to being skilled in knowing the nature, causes, allurements, faults, liberation, and paths leading to them of all phenomena in the world. 『Unsurpassed Trainer of Those Who Can Be Tamed』 is because wisdom is unequaled, and there is nothing above it. In the present life, he is a great man, mostly taming countless men. Because he is the most foremost and extremely venerable. 『Teacher of Gods and Humans』 is because those gods and humans understand profound meanings, diligently cultivate right practice, and have the power to do so. What is said as 『Buddha』 refers to completely cutting off all afflictions and all habitual tendencies, and realizing Anuttarā-Samyak-Saṃbodhi (Unsurpassed Perfect Enlightenment). 『Bhagavān』 is because he sits serenely on the wondrous Bodhi seat, effortlessly destroying the great power of all the armies of Māra. Here, 『Tathāgata』 is the initial general introduction, and 『Arhat, Perfectly Enlightened One』 refers to eternal liberation.
切煩惱障及所知障故。于其別中略有二種。所謂共德及不共德。于共德中且說解脫諸煩惱障及所知障。自餘明行圓滿等句是不共德。
複次于無常想。素呾纜中修。謂若修若習。乃至廣說。修果謂一切欲貪。乃至廣說。修差別謂譬喻差別故。修方便謂或住阿練若。乃至廣說。此中若修者。謂由了相作意故。若習者。謂由勝解作意故。多修習者。謂由余作意故。又若修者。謂于所知事而發趣故。若習者。謂無間殷重修加行故。多修習者。謂于長時熟修習故。為處者。作所依故。為事者。作所緣故。隨順者。由作意思惟故。串習者。得隨所欲無艱難故。善攝受者。聽聞正法故。善發起者。于內如理作意思惟故。又善攝受者。殷重作意故。善發起者。無間作意故。又善攝受者。到究竟故。善發起者。正加行故。隨順欲貪故說于掉。隨順色貪故說于慢。順無色貪故說無明。拔除根本者。害隨眠故。摧折枝條者。下地善法由彼斷滅不增長故。以無常想所緣顯示無常想。自心作意觀無常故。臺閣者。謂解脫俱行無常想。樑棟者。謂彼依因。像跡者。謂于不凈等想為第一故。所緣廣大故。流注者。謂解脫因俱行無常想能趣涅槃故。日出者。謂能對治無明闇故。如輪王者。謂無學無常想。如城王者。謂所餘想。又或居阿練若。或
【現代漢語翻譯】 現代漢語譯本： 因為斷除了煩惱障和所知障的緣故。在這些差別中，略有二種。所謂的共同功德和不共同功德。在共同功德中，先說解脫諸煩惱障和所知障。其餘的明行圓滿等語句是不共同的功德。
進一步說，關於無常想，在素呾纜（梵語：Sūtra，佛經）中修習。所謂修習或練習，乃至廣說。修習的果報是指一切的欲貪，乃至廣說。修習的差別是因為譬喻的差別。修習的方便是指或者住在阿練若（梵語：āraṇya，寂靜處），乃至廣說。這裡如果說是修，是指通過了知相狀而作意。如果說是習，是指通過殊勝的理解而作意。多修習，是指通過其餘的作意。另外，如果說是修，是指對於所知的事物而發起。如果說是習，是指無間斷地殷重地修習加行。多修習，是指在長時間內成熟地修習。作為處所，是作為所依。作為事物，是作為所緣。隨順，是通過作意思維。串習，是得到隨心所欲沒有艱難。善於攝受，是聽聞正法。善於發起，是在內心如理作意思維。另外，善於攝受，是殷重地作意。善於發起，是無間斷地作意。另外，善於攝受，是到達究竟。善於發起，是正確地加行。隨順欲貪，所以說掉舉。隨順色貪，所以說慢。隨順無色貪，所以說無明。拔除根本，是斷除隨眠煩惱。摧折枝條，是下地的善法因為這些斷滅而不增長。用無常想的所緣來顯示無常想。自己內心作意觀察無常。臺閣，是指解脫俱行的無常想。樑棟，是指那些所依的因。像跡，是指對於不凈等想作為第一。所緣廣大。流注，是指解脫因俱行的無常想能夠趨向涅槃。日出，是指能夠對治無明黑暗。如輪王，是指無學（梵語：aśaikṣa，無須再學習）的無常想。如城王，是指其餘的想。或者居住在阿練若，或者...
【English Translation】 English version: Because of cutting off the afflictive obscurations (kleśa-āvaraṇa) and the cognitive obscurations (jñeya-āvaraṇa). Among these distinctions, there are roughly two types: so-called common qualities and uncommon qualities. Among the common qualities, let's first talk about liberation from the afflictive obscurations and the cognitive obscurations. The remaining phrases such as 'perfect in knowledge and conduct' are uncommon qualities.
Furthermore, regarding the impermanence contemplation (anitya-saṃjñā), it is cultivated in the Sūtra. So-called cultivation or practice, and so on extensively. The result of cultivation refers to all desires and greed, and so on extensively. The difference in cultivation is due to the difference in metaphors. The means of cultivation refers to either dwelling in a secluded place (āraṇya), and so on extensively. Here, if it is said 'cultivation,' it means through attending to the characteristics with intention (manasikara). If it is said 'practice,' it means through superior understanding with intention. 'Cultivating extensively' means through other intentions. Also, if it is said 'cultivation,' it means initiating towards the object of knowledge. If it is said 'practice,' it means continuous and earnest practice of application (prayoga). 'Cultivating extensively' means cultivating maturely over a long period. 'As a place' means serving as a support. 'As a thing' means serving as an object. 'Conforming' means through intentional thought. 'Habituating' means attaining freedom from difficulty as desired. 'Well-received' means hearing the correct Dharma. 'Well-initiated' means contemplating internally with proper reasoning. Also, 'well-received' means earnestly intending. 'Well-initiated' means continuously intending. Also, 'well-received' means reaching the ultimate. 'Well-initiated' means applying correctly. 'Conforming to desire and greed' is why restlessness (auddhatya) is mentioned. 'Conforming to form-greed' is why pride (māna) is mentioned. 'Conforming to formless-greed' is why ignorance (avidyā) is mentioned. 'Uprooting the root' means harming the latent afflictions (anuśaya). 'Breaking the branches' means that lower-level virtuous qualities do not grow because of their destruction. Using the object of impermanence contemplation to show impermanence contemplation. One's own mind intentionally observes impermanence. 'Pavilion' refers to the impermanence contemplation that accompanies liberation. 'Beams and pillars' refer to the causes on which it relies. 'Elephant tracks' refer to regarding the contemplation of impurity (aśubha) etc. as primary. The object is vast. 'Flow' refers to the impermanence contemplation that accompanies the cause of liberation, which can lead to Nirvāṇa. 'Sunrise' refers to being able to counteract the darkness of ignorance. 'Like a wheel-turning king' refers to the impermanence contemplation of the non-learner (aśaikṣa). 'Like a city king' refers to the remaining contemplations. Or dwelling in a secluded place, or...
居樹下。或居空室。或居迥露。由取樹下覆障等故。即攝一切臥具遠離。唯有色無常性者。謂唯有色都無有我。如是正修加行。複次略有四種往趣道障。二種道等。謂由疑故不能發趣。雖復發趣由邪尋思而往余處。由邪分尋思見行故。雖無是事然不堪任教授教誡。所言忿者。謂他諫諍時。言苦惱者。謂出家者不得自在禁約艱難粗弊行等。言不樂者。雜瞋事故。此之二種猶如坑澗。又此二種能障行路。雖無是事而由利養及恭敬故。于入山林能為障礙。言猛利者。處深稠林故。所以者何。雖舍所攝受事。而不能捨此故。
複次言有怖者。謂有盜賊及矯詐故。言有畏者。謂涉稠林故。有諸惡獸及與非人諸恐畏故。言有刺者。謂一切處多毒刺故。言失道者。往余處故。言惡道者。不平正故。如是五種顯道過失。弊趣惡趣者。顯示趣過失。失道惡道而行及親近不善士者。顯示能行補特伽羅所有過失。諸盜賊等名不善士。
複次無動者。謂一切相皆遠離故。無轉者。謂貪愛盡故。于諸境界無轉變故。難見者。謂甚深故。甘露者。謂生老病死皆永盡故。安隱者。謂超過一切人與非人災橫怖畏故。清涼者。謂一切苦皆寂滅故。極清涼故。善事者。謂現法樂住所緣境故。趣吉祥者。謂斷一切煩惱所緣境故。無愁憂者。謂超過
【現代漢語翻譯】 現代漢語譯本：
居住在樹下，或居住在空室，或居住在空曠之處，因為需要樹下遮蔽等原因，就收攝一切臥具，遠離它們。只有色的無常性，意思是隻有色，完全沒有我。像這樣如法地修行加行。此外，略有四種前往正道的障礙，兩種與正道相等的情況。由於疑惑，不能發起前往正道的意願；即使發起意願，也會因為錯誤的思索而前往其他地方。由於錯誤的分別思索和錯誤的見解行為，即使沒有發生什麼事，也無法接受教授和教誡。所說的『忿』，是指他人勸諫時；所說的『苦惱』，是指修行者不能自在，禁約艱難，行為粗陋等。所說的『不樂』，是夾雜著嗔恨的事情。這兩種情況就像坑澗一樣。這兩種情況也能阻礙行路。即使沒有發生什麼事，也會因為利益供養和恭敬，對進入山林造成障礙。所說的『猛利』，是因為身處深邃茂密的森林中。為什麼這麼說呢？即使捨棄了所執著的事物，也不能捨棄這些障礙。
此外，所說的『有怖』，是指有盜賊和欺詐；所說的『有畏』，是指涉足茂密的森林；因為有各種惡獸以及非人帶來的恐懼。所說的『有刺』，是指所有地方都有很多毒刺。所說的『失道』，是指前往其他地方。所說的『惡道』，是指道路不平坦。這五種情況顯示了道路的過失。『弊趣』和『惡趣』，顯示了趣向的過失。『失道』和『惡道』而行，以及親近不善之人，顯示了能行之人的所有過失。那些盜賊等被稱為不善之人。
此外，『無動』，是指一切相都遠離；『無轉』，是指貪愛止息，對於各種境界沒有轉變；『難見』，是指非常深奧；『甘露』，是指生老病死都永遠止息；『安隱』，是指超越一切人與非人的災禍、橫禍和怖畏；『清涼』，是指一切痛苦都寂滅，極其清涼；『善事』，是指現世安樂的住所和所緣境；『趣吉祥』，是指斷除一切煩惱的所緣境；『無愁憂』，是指超越了愁苦和憂慮。
【English Translation】 English version:
Dwelling under trees, or dwelling in empty rooms, or dwelling in open spaces. Because of taking shelter under trees and the like, one gathers up all bedding and keeps away from it. Only the impermanent nature of form, meaning only form, there is no self at all. Thus, one correctly practices the preliminary practices. Furthermore, there are roughly four kinds of obstacles to the path, and two kinds equal to the path. Because of doubt, one cannot initiate the desire to go forth. Even if one initiates the desire, one goes elsewhere due to wrong thinking. Because of wrong discriminative thinking and wrong views and actions, even if nothing happens, one is not fit to receive teachings and admonishments. 'Anger' refers to when others offer advice. 'Suffering' refers to the fact that renunciants are not free, the restrictions are difficult, and the conduct is coarse and base. 'Displeasure' is mixed with anger. These two are like pits and ravines. These two can also obstruct the path. Even if nothing happens, one can be hindered from entering the mountains because of gain and respect. 'Fierce' refers to being in deep, dense forests. Why is that? Even though one abandons the things one is attached to, one cannot abandon these obstacles.
Furthermore, 'having fear' refers to having thieves and deceit. 'Having dread' refers to venturing into dense forests, because there are various evil beasts and non-human beings causing fear. 'Having thorns' refers to having many poisonous thorns everywhere. 'Losing the way' refers to going elsewhere. 'Evil path' refers to the path being uneven. These five show the faults of the path. 'Bad destination' and 'evil destination' show the faults of the destination. 'Losing the way' and 'evil path' and walking, and associating with unwholesome people, show all the faults of the person who is able to walk the path. Those thieves and the like are called unwholesome people.
Furthermore, 'immovable' means that all characteristics are abandoned. 'Unchanging' means that craving is exhausted, and there is no change in any realm. 'Difficult to see' means that it is very profound. 'Ambrosia' means that birth, old age, sickness, and death are all permanently exhausted. 'Peaceful' means that one has transcended all calamities, misfortunes, and fears from humans and non-humans. 'Cool' means that all suffering is extinguished, extremely cool. 'Good deed' means the object of focus is a dwelling place of happiness in this life. 'Going to auspiciousness' means the object of focus is the cutting off of all afflictions. 'Without sorrow or worry' means that one has transcended sorrow and worry.
一切愛非愛故。又證得已無失壞故。不死沒者。謂常住故不退還故。無熾然者。謂清凈故。無熱惱者。謂所欲匱乏永止息故。無病者。謂一切病諸癰瘡等永寂靜故。無動亂者。謂一切動亂皆滅盡故。涅槃者。謂一切依皆寂滅故。
複次我何當不有。我所何當不有者。謂約未來世於我我所性所攝。內處外處所攝。自內體性。及攝受事。希求不生故。又復顯示希求依止不生故。及希求依彼受不生故。我當不有我所當不有者。謂約現在世說。此觀無常滅前觀于擇滅。又前但有希望故。後於現在因觀無常性故。
複次不相續者。謂死歿已后余識不生故。言無取者。謂無所住識。無有趣入名色事故。自體永不生故。無生長者。謂無有名色更增廣故。言一切行皆寂止者。謂諸五蘊皆止息故。
複次所言空者。謂離一切煩惱等故。無所得者。謂離一切所有相故。言愛盡者。謂不希求未來事故。言離欲者。謂無現在受用喜樂故。所言滅者。謂余煩惱斷故。言涅槃者。謂無餘依故。複次言無常者。謂性破壞朽敗法故。言有為者。謂依前際所尋思故。言造作者。謂依后際所希望故。言緣生者。謂依現世眾因緣力所生起故。有盡法者。謂一分盡故。有沒法者。謂全分滅故。又有盡法者。謂全分滅故。有沒法者。謂相續變壞
【現代漢語翻譯】 現代漢語譯本： 因為沒有任何愛或非愛。又因為已經證得，所以不會失壞。『不死沒』指的是常住，所以不會退還。『無熾然』指的是清凈。『無熱惱』指的是所欲的匱乏永遠止息。『無病』指的是一切疾病、諸如癰瘡等永遠寂靜。『無動亂』指的是一切動亂都滅盡。『涅槃』指的是一切依止都寂滅。
再者，『我何時才能不存在？我的所有物何時才能不存在？』指的是關於未來世，對於『我』和『我所』（屬於我的東西）的性質所包含的，內在和外在的處所包含的，自身內在的體性，以及攝受的事物，希望它們不產生。又進一步顯示希望依止不產生，以及希望依靠它們所感受的也不產生。『我將不存在，我的所有物將不存在』指的是關於現在世所說。這種觀察無常，在滅亡之前觀察擇滅（Nirvana achieved through wisdom）。又之前只有希望，之後因為觀察現在的原因是無常的性質。
再者，『不相續』指的是死亡之後，其餘的識（consciousness）不再產生。『無取』指的是沒有識所住的地方，沒有趣入名色（nama-rupa，name and form）的事件，自體永遠不產生。『無生長』指的是沒有名色進一步增廣。『一切行皆寂止』指的是諸五蘊（skandhas，the five aggregates）都止息。
再者，所說的『空』指的是遠離一切煩惱等。『無所得』指的是遠離一切所有相。『愛盡』指的是不希望未來的事情。『離欲』指的是沒有現在受用的喜樂。所說的『滅』指的是其餘的煩惱斷除。『涅槃』指的是沒有剩餘的依止。再者，所說的『無常』指的是性質破壞、朽敗的法則。『有為』指的是依靠前際（past limit）所尋思。『造作者』指的是依靠後際（future limit）所希望。『緣生』指的是依靠現世眾多因緣的力量所生起。『有盡法』指的是一部分窮盡。『有沒法』指的是全部分滅。又有『有盡法』指的是全部分滅。『有沒法』指的是相續變壞。
【English Translation】 English version: Because there is no love or non-love. And because it has been attained, it will not be lost. 'Non-death' refers to permanence, so it will not regress. 'Non-burning' refers to purity. 'Non-affliction' refers to the eternal cessation of the lack of desires. 'Non-sickness' refers to the eternal tranquility of all diseases, such as sores and ulcers. 'Non-disturbance' refers to the extinction of all disturbances. 'Nirvana' refers to the cessation of all dependencies.
Furthermore, 'When will I not exist? When will my possessions not exist?' refers to the future, concerning the nature of 'I' and 'mine' (things that belong to me), including internal and external locations, the inherent nature of oneself, and the things that are embraced, hoping that they do not arise. It further shows the hope that dependence does not arise, and that the feelings experienced by relying on them do not arise. 'I will not exist, my possessions will not exist' refers to what is said about the present. This observation of impermanence, before extinction, observes the cessation achieved through wisdom (Nirvana). And before there was only hope, and after, because the cause of observing the present is the nature of impermanence.
Furthermore, 'non-continuity' refers to the fact that after death, the remaining consciousness (vijnana) no longer arises. 'Non-grasping' refers to the absence of a place where consciousness dwells, the absence of entering into events of name and form (nama-rupa), and the self never arises. 'Non-growth' refers to the absence of further expansion of name and form. 'All actions are tranquil' refers to the cessation of all five aggregates (skandhas).
Furthermore, what is called 'emptiness' refers to being away from all afflictions, etc. 'Non-attainment' refers to being away from all appearances of possession. 'Extinction of love' refers to not hoping for future events. 'Detachment' refers to the absence of joy and pleasure in present enjoyment. What is called 'extinction' refers to the cutting off of remaining afflictions. 'Nirvana' refers to the absence of remaining dependencies. Furthermore, what is called 'impermanence' refers to the law of nature that is destructive and decaying. 'Conditioned' refers to what is contemplated based on the past limit (Purvakoti). 'Creator' refers to what is hoped for based on the future limit (Aparakoti). 'Arising from conditions' refers to what arises based on the power of numerous causes and conditions in the present world. 'Subject to exhaustion' refers to the exhaustion of a part. 'Subject to destruction' refers to the destruction of the whole part. And again, 'subject to exhaustion' refers to the destruction of the whole part. 'Subject to destruction' refers to the continuous change and decay.
故。有離欲法者。謂過患相應故。有滅法者。謂一切有為法皆有出離故。
複次無餘斷者。謂是總句。永棄捨者。諸纏斷故。永變吐者。隨眠斷故。言永盡者。過去解脫故。永離欲者。現在解脫故。言永滅者。未來解脫故。永寂靜者。由見道故。永滅沒者。由修道故。當知此中由二種道斷煩惱事顯無餘斷。
瑜伽師地論卷第八十三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十四
彌勒菩薩說
三藏法師玄奘奉 詔譯攝異門分之下
複次嗢拖南曰。
欲三種延請 法僧惠施故 厭梵志無常 聚沫等為后
諸欲無常虛偽不實者。謂于諸欲宣說顛倒。以是四種顛倒事故。當知此中虛故無我。偽故不凈。不實故苦。由於是處樂非實故。然彼諸欲似常等現。說名妄法。顛倒事故。云何諸欲名為妄法。為顯此義說幻事喻。雖非常等然似顯現故。同彼法誑惑愚夫者。謂無聞愚夫于彼諸欲不如實知故。于長夜恒被欺誑。深生染著為變壞苦之所逼觸。諸聰慧者。則不如是。如實知故。又彼諸欲喻枯骨者。令無飽故。喻段肉者。多所共故。喻草炬者。是非法行惡行因故。喻一分炭者。增長欲愛大熱惱故。喻大毒蛇者。為諸聖賢所遠離故。喻夢所得
【現代漢語翻譯】 現代漢語譯本：因此，所謂『離欲法』，是因為它與過患相應。所謂『滅法』，是因為一切有為法都有出離的可能。
其次，『無餘斷』是總括性的說法。『永棄捨』，是因為各種纏縛都被斷除。『永變吐』，是因為隨眠（煩惱的潛在狀態）被斷除。『永盡』，是指過去已經解脫。『永離欲』，是指現在已經解脫。『永滅』，是指未來將會解脫。『永寂靜』，是因為通過見道而達到。『永滅沒』，是因為通過修道而達到。應當知道，這裡通過兩種道（見道和修道）斷除煩惱，顯示了『無餘斷』的含義。
《瑜伽師地論》卷第八十三 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第八十四
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝異門分之下
其次，總綱（嗢拖南，Uddāna）說：
『欲三種延請，法僧惠施故；厭梵志無常，聚沫等為后。』
所謂的『諸欲無常、虛偽、不實』，是指宣說關於諸欲的顛倒。因為這四種顛倒的緣故，應當知道，在這裡，因為『虛』所以『無我』，因為『偽』所以『不凈』，因為『不實』所以是『苦』。因為在這裡，快樂不是真實的。然而，那些諸欲看起來像是常、樂等，所以被稱為『妄法』，因為是顛倒的緣故。為什麼說諸欲是『妄法』呢？爲了顯示這個意義，用幻事的比喻來說明。雖然不是常等，但看起來像是常等顯現，所以如同那些法一樣，誑惑愚夫。所謂『誑惑愚夫』，是指沒有聽聞的愚夫對於那些諸欲不如實知，所以在漫長的黑夜裡一直被欺騙，深深地產生染著，被變壞的痛苦所逼迫。而那些聰慧的人，則不是這樣，因為他們如實地知道。而且，那些諸欲，用枯骨來比喻，是因為不能使人滿足。用一段肉來比喻，是因為很多人共同爭奪。用草炬來比喻，是因為它是不合法的行為和惡行的原因。用一分炭來比喻，是因為它增長欲愛的大熱惱。用大毒蛇來比喻，是因為它被諸聖賢所遠離。用夢中所得到的來比喻。
【English Translation】 English version: Therefore, the so-called 'Dismemberment from Desire Dharma' is because it corresponds to faults. The so-called 'Cessation Dharma' is because all conditioned dharmas have the possibility of liberation.
Furthermore, 'Complete Cessation' is a comprehensive statement. 'Eternal Abandonment' is because all entanglements are severed. 'Eternal Transformation and Expulsion' is because latent tendencies (potential states of affliction, Kleśa) are severed. 'Eternal Exhaustion' refers to past liberation. 'Eternal Dismemberment from Desire' refers to present liberation. 'Eternal Cessation' refers to future liberation. 'Eternal Tranquility' is attained through the Path of Seeing (Darśanamārga). 'Eternal Submergence' is attained through the Path of Cultivation (Bhāvanāmārga). It should be known that here, the meaning of 'Complete Cessation' is shown by severing afflictions through the two paths (Path of Seeing and Path of Cultivation).
Yogācārabhūmi-śāstra (瑜伽師地論) Volume Eighty-Three Taishō Tripiṭaka Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra (瑜伽師地論) Volume Eighty-Four
Said by Bodhisattva Maitreya (彌勒菩薩)
Translated under Imperial Order by Tripiṭaka Master Xuanzang (玄奘), Chapter on Assembling Different Meanings (Saṃgrahavastu)
Furthermore, the summary (Uddāna, 嗢拖南) says:
'Desire, three kinds of invitation; Dharma, Sangha, and giving are the causes; Disgust for Brahmanas, impermanence; Foam-like aggregates are the result.'
The so-called 'desires are impermanent, false, and unreal' refers to proclaiming the inversions (viparyāsa) regarding desires. Because of these four inversions, it should be known that here, because of 'emptiness' (Śūnyatā) there is 'no self' (Anātman), because of 'falsity' there is 'impurity' (Aśubha), because of 'unreality' there is 'suffering' (Duḥkha). Because here, happiness is not real. However, those desires appear as if they are permanent, pleasurable, etc., so they are called 'false dharmas' because they are inverted. Why are desires called 'false dharmas'? To show this meaning, the analogy of illusory events is used. Although they are not permanent, etc., they appear as if they are permanent, etc., so like those dharmas, they deceive fools. The so-called 'deceiving fools' refers to those unlearned fools who do not truly know those desires, so they are constantly deceived in the long night, deeply attached, and oppressed by the suffering of deterioration. But those wise people are not like this, because they truly know. Moreover, those desires are likened to dry bones because they cannot satisfy. They are likened to a piece of meat because many people compete for it. They are likened to a grass torch because it is the cause of unlawful and evil actions. They are likened to a portion of charcoal because it increases the great heat of desire-love. They are likened to a large poisonous snake because they are avoided by the noble ones. They are likened to what is obtained in a dream.
者。速散壞故。喻所假借莊嚴具者。托眾緣故。喻諸樹端爛熟果者。危亡地故。又不凈者。是其總句。言臭穢者。受用飲食變壞成故。屎尿不凈變壞所成故。名臭處。諸肉血等變壞所成故。名生臭。可厭逆者。受用淫慾變壞所成可惡逆故。複次應招延者。約舍世財。應奉請者。約盡貪愛。欲求果報。是故招延。欲求解脫。是故奉請。應合掌者。即為二事而延請時。應和敬者。應設禮拜問訊等故。應可與彼戒見同故。無上福田世應奉施者。于彼惠施果無量故。
複次善說者。文義巧妙故。現見者。于現法中可證得故。無熱者。離煩惱故。無時者。出三世故。難引者。老病死等不能引故。難見者。天等趣中不可見故。內自所證者。唯信他等不能證故。諸有智者者。謂學無學為舍為洲為救為歸為趣者。由後後句釋前前句顯出離義。又能了知四聖諦故。名為正見。言生起者。於一切時容可生故。已生起者。於過去世住無學位。今生起者。于現在世或已證得或修圓滿。當生起者。或未證得或勤修習應修應習。應多修習者。隨其所應如前當知。應隨護者。遠離隨順退墮法故。言應觸者。由身體故。應作證者。或果或勝智如說我已證道故。應時而說者。若了知彼愿樂欲聞。及堪聞者方可為說。坐卑座等是名為時應。當序說先時
所作。若了知彼是增上已。即便殷重隨其所能盡己所有而為說法。為欲開示彼彼差別未曾有義。非直華詞樂說而已。次第者。開示義故。隨密者。設妨難故。隨會者。顯釋彼故。令歡喜者化受教者故。令愛樂者。化處中者故。令喜樂者。化誹謗者故。贊勵者。求彼實德。以稱順心發自言音揄揚讚美。訶擯者。觀彼實過。以無恚心發自言音開示訶責。道理者。具四道理故。謂觀待道理。作用道理。法爾道理。證成道理。有益者。于所為處不棄捨故。無雜者。無雜亂故。有系屬故。有法者。能引義故。依于苦等有無量種出離遠離所生法故。如眾會者。隨剎帝利等四種會眾所堪能故。以慈心者。為欲令彼得樂義故。利益心者。云何當令若有殷重聽聞正法。皆得悟解。獲大利益故。哀愍心者。欲令彼修法隨法行故。無所依者。不為利養恭敬名稱故。謂不依止衣服等事。亦不依止禮敬等事。唯欲令他悟入正法。又不於他有所輕蔑。乃至廣說。不自高者。不為利養恭敬事故作如是言。唯我能知如是法律。非汝等輩。乃至廣說。贊己功德談彼過失。於時時間應聽法者至如是時應自觀察。我今說法多有所作。他說法時應正了知勿我于中當爲障礙。即便殷重以謙下心坐于卑座。具足威儀。隨其所能聽聞正法。起恭敬相。為欲啟悟先未解義
【現代漢語翻譯】 現代漢語譯本：如果瞭解對方是值得教導的人，就應該慇勤地儘自己所能為他說法，爲了開示那些人與人之間的差別以及前所未有的道理，而不僅僅是華麗的辭藻和流暢的口才。『次第』是指爲了開示義理；『隨密』是指爲了應對可能出現的詰難；『隨會』是指爲了闡明和解釋那些義理；『令歡喜』是指教化那些能夠接受教誨的人；『令愛樂』是指教化那些態度中立的人；『令喜樂』是指教化那些誹謗佛法的人。『贊勵』是指尋求對方的真實優點，用讚賞的心情，通過言語來讚揚和讚美。『訶擯』是指觀察對方的真實過失，用沒有嗔恨的心情，通過言語來開示和責備。『道理』是指具備四種道理：觀待道理（根據具體情況而定）、作用道理（產生實際效果）、法爾道理（事物本來的規律）、證成道理（能夠證明）。『有益』是指對於所做的事情不放棄；『無雜』是指沒有雜亂；『有系屬』是指有內在聯繫；『有法』是指能夠引導義理，依賴於苦等，有無量種出離和遠離所產生的法。『如眾會者』是指能夠適應剎帝利（Kshatriya，統治階級）、婆羅門（Brahmana，祭司階級）等四種不同型別的聽眾。『以慈心者』是指爲了讓他們獲得快樂；『利益心者』是指如何才能讓那些認真聽聞正法的人都能理解並獲得大利益；『哀愍心者』是指希望他們能夠修行佛法並依法而行。『無所依者』是指不爲了利養、恭敬和名聲，不依賴於衣服等物質，也不依賴於禮敬等形式，只是希望他人能夠領悟正法，也不輕視他人，乃至更廣闊的意義。『不自高者』是指不爲了利養和恭敬等原因而說『只有我才能理解這些法律，你們這些人都不能』等等自誇功德而貶低他人的話。在適當的時候，應該聽法的人在適當的時候應該自我觀察：我現在說法是否做了很多有益的事情？當他人說法時，應該正確理解，不要在其中設定障礙。應該以謙卑的心坐在較低的位置，保持莊重的儀態，儘自己所能聽聞正法，表現出恭敬的態度，爲了啓發那些尚未理解的道理。
【English Translation】 English version: If one understands that the other person is worthy of being taught, then one should diligently, to the best of one's ability, expound the Dharma for them, in order to reveal the differences between people and the unprecedented truths, and not just with flowery words and eloquent speech. 'Sequence' refers to revealing the meaning; 'Following the subtle' refers to responding to possible challenges; 'Following the assembly' refers to clarifying and explaining those meanings; 'Making joyful' refers to teaching those who can accept the teachings; 'Making loving' refers to teaching those who are neutral in attitude; 'Making delighted' refers to teaching those who slander the Dharma. 'Praising and encouraging' refers to seeking the other person's true merits, using an appreciative mind, and praising and extolling through words. 'Reproving and rejecting' refers to observing the other person's actual faults, using a mind without hatred, and revealing and rebuking through words. 'Reason' refers to possessing four kinds of reasons: relative reason (depending on the specific situation), functional reason (producing practical effects), natural reason (the inherent laws of things), and proving reason (being able to prove). 'Beneficial' refers to not abandoning what is being done; 'Unmixed' refers to being without confusion; 'Related' refers to having internal connections; 'Having Dharma' refers to being able to guide meaning, relying on suffering and so on, having countless kinds of liberation and the Dharma arising from detachment. 'Like the assembly' refers to being able to adapt to the four types of audiences, such as Kshatriyas (Kshatriya, the ruling class), Brahmanas (Brahmana, the priestly class), and so on. 'With a compassionate mind' refers to wanting them to obtain happiness; 'With a beneficial mind' refers to how to enable those who diligently listen to the Dharma to understand and obtain great benefits; 'With a sympathetic mind' refers to wanting them to cultivate the Dharma and act in accordance with the Dharma. 'Without reliance' refers to not being for the sake of profit, offerings, and fame, not relying on material things such as clothing, and not relying on forms such as reverence, but only wanting others to realize the Dharma, and not despising others, and so on, in a broader sense. 'Not exalting oneself' refers to not saying 'Only I can understand these laws, none of you can' and so on, boasting of one's own merits and belittling others, for the sake of profit, offerings, and so on. At the appropriate time, those who should listen to the Dharma should observe themselves at the appropriate time: Am I now doing many beneficial things by expounding the Dharma? When others expound the Dharma, one should understand correctly and not create obstacles in it. One should sit in a lower seat with a humble mind, maintain a dignified demeanor, listen to the Dharma to the best of one's ability, show respect, and enlighten those who have not yet understood the meaning.
而興請問。若不悟解。或復沉疑終不譏誚。于其勝者恭敬隨順。于等於劣恭敬法故亦不輕蔑。于說法師深生尊重。如說法者當獲無上大果勝利故。不輕法者。不作是言。此非綺飾文字章句。所有文句悉皆粗淺故。不輕法師者。不作是言。彼於我所種姓卑劣等故。不自輕者。不作是言。我于解法無有力能。于其所證無怯劣故。奉教心者。無惱亂心唯欲求解故。心一趣者。為欲領解文句差別故。屬耳聽者。為欲了知音韻差別故。修治意者。為欲悟入甚深義故。於一切心無不繫念者。為欲無間領解音韻文句義故。無不了知。無不通達。而空過者。複次言正行者。謂是總句。應理行者。住果有學。質直行者。住于向道。和敬行者。是其無學由彼唯于大師正法及學處等深恭敬故。隨法行者。于因轉時法隨法行。由聞他音內正如理而思惟故。又應理行者。是其正道及果滅行。質直行者。如其聖教而正修行。無諂無誑如實顯現。和敬行者。與六堅法而共相應。隨法行者。法隨法行諸阿羅漢諸漏永盡。乃至廣說。最極究竟。乃至廣說。亦名出離超出坑塹越度坑塹。乃至廣說。永斷五支成就六支。乃至廣說。獲得預流不顛墜法。決定趣向三菩提果。乃至廣說。如是一切于自處所攝事分中。我當廣說。又大師子者。是其總句。腹所生者。簡
【現代漢語翻譯】 現代漢語譯本： 而且要虛心請教。如果不能理解，或者反覆疑惑，最終也不會譏諷嘲笑。對於勝過自己的人恭敬順從。對於和自己相等或不如自己的人，因為恭敬佛法，也不輕視他們。對於說法之法師，要深深地尊重，因為說法之人應當獲得無上大果勝利的緣故。不輕視佛法的人，不會說：『這些不是華麗的辭藻和文章。』因為所有的文句都非常淺顯。不輕視法師的人，不會說：『他在我的種姓中卑賤低下等等。』不自我輕視的人，不會說：『我對於理解佛法沒有能力。』因為對於自己所證悟的沒有怯懦退縮。奉行教導的心，是沒有惱亂的心，只是想要求解佛法。心意專一的人，是爲了領會理解文句的差別。集中注意力聽講的人，是爲了瞭解音韻的差別。修治意念的人，是爲了悟入甚深的義理。對於一切心念沒有不繫唸的人，是爲了無間斷地領會理解音韻、文句和義理。 沒有不能瞭解，沒有不能通達，而空過時光的人。再次，所說的『正行』，是總括性的語句。『應理行』，是安住于果位的有學之人。『質直行』，是安住于趣向果位的道上之人。『和敬行』，是那些無學之人，因為他們唯獨對於大師（佛陀）、正法以及學處等等，深深地恭敬的緣故。『隨法行』，是在因地轉動時，法隨法行，因為聽聞他人的聲音，內心如理思惟的緣故。另外，『應理行』，是那些正道以及果滅之行。『質直行』，是如其聖教而正直修行，沒有諂媚沒有欺誑，如實地顯現。『和敬行』，是與六種堅固之法共同相應。『隨法行』，是法隨法行，諸阿羅漢諸漏永盡，乃至廣說，最極究竟，乃至廣說，也叫做『出離』、『超出坑塹』、『越度坑塹』，乃至廣說，『永斷五支，成就六支』，乃至廣說，『獲得預流（Srotapanna，入流果），不顛墜法，決定趣向三菩提果』，乃至廣說。像這樣的一切，在自己所處的攝事分中，我應當廣泛地解說。另外，『大師子』，是總括性的語句。『腹所生』，是簡別。
【English Translation】 English version: And he should humbly inquire. If he does not understand, or repeatedly doubts, he will ultimately not ridicule or mock. Towards those who are superior, he is respectful and compliant. Towards those who are equal or inferior, he does not despise them because of his respect for the Dharma. Towards the Dharma teacher, he should have deep respect, because the one who teaches the Dharma should obtain the supreme great fruit of victory. One who does not despise the Dharma will not say: 'These are not ornate words and sentences,' because all the sentences are very shallow. One who does not despise the Dharma teacher will not say: 'He is base and lowly in my lineage, etc.' One who does not belittle himself will not say: 'I do not have the ability to understand the Dharma,' because he has no timidity or weakness in what he has realized. A mind that follows the teachings is a mind without disturbance, only wanting to seek understanding of the Dharma. A single-minded person is one who wants to understand the differences in the sentences. One who listens attentively is one who wants to understand the differences in the sounds. One who cultivates his mind is one who wants to awaken to the profound meaning. One who is mindful of all thoughts is one who wants to understand the sounds, sentences, and meanings without interruption. There is no one who does not understand, no one who does not comprehend, and who wastes time. Furthermore, the so-called 'right conduct' is a general statement. 'Conduct according to reason' refers to the learned person who dwells in the fruit. 'Upright conduct' refers to the one who dwells on the path towards the fruit. 'Harmonious and respectful conduct' refers to those who are without learning, because they deeply respect the master (Buddha), the true Dharma, and the precepts, etc. 'Conduct in accordance with the Dharma' is when the Dharma follows the Dharma as it turns in the cause, because one hears the voices of others and contemplates inwardly in accordance with reason. Furthermore, 'conduct according to reason' refers to the right path and the conduct of the cessation of the fruit. 'Upright conduct' is to practice correctly according to the holy teachings, without flattery or deceit, manifesting truthfully. 'Harmonious and respectful conduct' is to be in accordance with the six firm Dharmas. 'Conduct in accordance with the Dharma' is when the Dharma follows the Dharma, when all the outflows of the Arhats are completely exhausted, and so on, to the ultimate end, and so on. It is also called 'liberation,' 'transcending the pit,' 'crossing the pit,' and so on, 'permanently cutting off the five branches and accomplishing the six branches,' and so on, 'obtaining the Stream-enterer (Srotapanna), the Dharma of non-regression, and being determined to go towards the fruit of complete enlightenment (Samyak-sambuddha),' and so on. All of this, in my own place of the Compendium of Matters, I should explain extensively. Furthermore, 'great lion' is a general statement. 'Born from the belly' is a distinction.
去異生卑劣子故。口所生者。從說法音而誕生故。法所生者。如理作意法隨法行之所生故。法所化者。從法身路而得成立相似法故。法等分者。受用無漏法之財寶相似法故。如是諸句顯示增上生圓滿。及父相似法生圓滿。謂初句于其增上生圓滿中。遮器過失。第二句遮其精血不凈所生。第三句遮其欲貪非正法生。如是三句顯示增上生圓滿。第四句顯示自體相似之法。第五句顯示受用相似之法。如是二句顯示父相似法生圓滿。又序者。是緣。集者。是因。緣增上故名彼種類。因增上故名彼所生。雖因所生藉緣勢力方得生起。為彼依故。又於此中后句釋前。又善見者。是其總句。言善知者。知法義故。善思惟者。如其正理而思惟故。善黠慧者。全分知故。善通達者。如實知故。由后二句顯善見性。由前二句顯彼加行。又言聖者。是無漏故。及在聖者。相續中故。言出離者。出離三界一切苦故。言決達者。究竟出離無退轉故。
複次諸法皆以世尊為本者。由佛世尊是其最初現等覺故。世尊為眼者。現等覺已為諸天人等開示故。世尊為依者所說法中隨所生起一切疑惑皆能遣故。又佛世尊能為眼者。謂能引發俱生慧故。能為智者。謂能引發加行慧故。能為義者。謂能引發思所成慧故。能為法者。謂能引發聞所成慧故。不顯
【現代漢語翻譯】 現代漢語譯本： 因為要去除由異類和卑賤的種子所生的過失，所以說是『口所生者』，意思是說法之音而誕生。『法所生者』，是指如理作意，依法隨法而行所生。『法所化者』，是從法身之路而得到成立的相似之法。『法等分者』，是受用無漏法之財寶的相似之法。這些句子顯示了增上生圓滿，以及與父親相似的法生圓滿。第一句遮止了增上生圓滿中的器皿過失，第二句遮止了由精血不凈所生，第三句遮止了由欲貪非正法所生。這三句顯示了增上生圓滿。第四句顯示了自體相似之法，第五句顯示了受用相似之法。這兩句顯示了與父親相似的法生圓滿。此外，『序者』是緣，『集者』是因。因為緣增上的緣故，稱為彼種類；因為因增上的緣故，稱為彼所生。雖然因所生之物，憑藉緣的勢力才能生起，但因是緣所依賴的。而且，在此處，后一句解釋前一句。『善見者』是總句。『善知者』，是善於知曉佛法的意義。『善思惟者』，是如理如實地思惟。『善黠慧者』，是全面地知曉。『善通達者』，是如實地知曉。后兩句顯示了善見的體性，前兩句顯示了善見的加行。『聖者』，是無漏的緣故，以及存在於聖者相續中的緣故。『出離者』，是出離三界一切痛苦的緣故。『決達者』，是究竟出離，沒有退轉的緣故。 再次，一切諸法都以世尊（Bhagavan，佛）為根本，因為佛世尊是最初現等覺的。世尊為眼，是因為現等覺后，為諸天人等開示佛法。世尊為依，是因為所說法中，隨所生起的一切疑惑都能遣除。而且，佛世尊能為眼，是指能引發俱生慧。能為智者，是指能引發加行慧。能為義者，是指能引發思所成慧。能為法者，是指能引發聞所成慧。沒有顯示。
【English Translation】 English version: Because of removing the faults of being born from different and inferior seeds, it is said 'born from the mouth', meaning born from the sound of Dharma. 'Born from Dharma' refers to being born from proper reflection and practicing according to the Dharma. 'Transformed by Dharma' refers to obtaining similar Dharma established from the path of Dharmakaya (法身，Dharma body). 'Equal share of Dharma' refers to similar Dharma of enjoying the wealth of unconditioned Dharma. These sentences show the perfection of higher birth and the perfection of birth of Dharma similar to the father. The first sentence prevents the fault of the vessel in the perfection of higher birth, the second sentence prevents being born from impure semen and blood, and the third sentence prevents being born from desire and non-righteous Dharma. These three sentences show the perfection of higher birth. The fourth sentence shows the Dharma similar to oneself, and the fifth sentence shows the Dharma similar to enjoyment. These two sentences show the perfection of birth of Dharma similar to the father. Furthermore, 'preface' is condition, and 'collection' is cause. Because of the increase of condition, it is called that kind; because of the increase of cause, it is called that which is born from it. Although that which is born from cause can only arise by relying on the power of condition, cause is what condition relies on. Moreover, in this context, the latter sentence explains the former sentence. 'Good seeing' is the general sentence. 'Good knowing' means being good at knowing the meaning of the Dharma. 'Good thinking' means thinking according to the truth. 'Good wisdom' means knowing completely. 'Good understanding' means knowing truthfully. The latter two sentences show the nature of good seeing, and the former two sentences show the practice of good seeing. 'Holy' means unconditioned, and because it exists in the continuum of the holy. 'Departure' means departing from all the suffering of the three realms. 'Decisive understanding' means ultimately departing without regression. Again, all Dharmas (法, teachings) are based on the Bhagavan (世尊，Blessed One), because the Bhagavan is the first to manifest complete enlightenment. The Bhagavan is the eye because after manifesting complete enlightenment, he reveals the Dharma to gods and humans. The Bhagavan is the reliance because all doubts that arise in the Dharma he teaches can be dispelled. Moreover, the Bhagavan can be the eye, which means he can induce innate wisdom. He can be the wise, which means he can induce acquired wisdom. He can be the meaning, which means he can induce wisdom born from thought. He can be the Dharma, which means he can induce wisdom born from hearing. It is not shown.
了義能決了者。一切疑惑皆能斷故。能為一切義所依者。謂能引發一切世間及出世間興盛事故。複次厭者。謂于見道。言離欲者。謂于修道離欲究竟。所言滅者。謂于無學一切依滅。前之二種于加行位。修習厭行及離欲行。后之一種在無學位。行於滅行。又言厭者。由見諦故。於一切行皆悉厭逆。言離欲者。由於修道永斷貪故。言解脫者。由離貪故。一向安隱於余煩惱心得解脫。遍解脫者。煩惱斷故。于生等苦普得解脫。
複次是為婆羅門者。究竟到彼岸故。蠲除諸惡故。是為其相。無猶豫等者。于自所證離疑惑故。斷諸惡作者。于應作事無不作故。不應作事無有作故。離諸貪愛者。無有利養恭敬愛故。于有非有著無有隨眠者。隨眠永斷故。當知此中若現在世若未來世名之為有。其過去世名為非有。由此諸句無倒觀察。婆羅門相由前三句顯示多聞及與正知觀察其相。或謂不正修習善品故。復顯示第四一句觀察其相。此中著者。謂八種著。于非有中作愁憂著。于現在世所攝有中。有五種著。一作修治。二作救護。三作我所。四作高勝。五作下劣。于未來世所攝有中。作行作動總於三處。作極厚重作極甘味作愁憂者。所愛變壞故。作修治者。養育攝藏故。作救護者。于逼惱處求作救護故。作我所者。執為我所故。作
【現代漢語翻譯】 現代漢語譯本 能夠徹底決斷真義的人，是因為能夠斷除一切疑惑。能夠作為一切意義的所依，是指能夠引發一切世間和出世間的興盛之事。進一步說，厭離是指在見道位；離欲是指在修道位達到離欲的究竟；滅是指在無學位，一切依都滅盡。前兩種（厭和離欲）是在加行位修習厭離行和離欲行，后一種（滅）是在無學位行於滅行。又說厭離，是因為通過見諦，對一切行都感到厭惡和違逆。說離欲，是因為在修道中永遠斷除了貪慾。說解脫，是因為遠離貪慾，一直安穩，心得從其餘煩惱中解脫。普遍解脫，是因為煩惱斷除，普遍從生等痛苦中得到解脫。
進一步說，成為婆羅門（Brahman，指修行者）的人，是因為究竟到達彼岸，蠲除各種惡行，這是他的相貌。沒有猶豫等，是因為對於自己所證悟的道理沒有疑惑。斷除各種惡行，是因為對於應該做的事情沒有不做，不應該做的事情沒有做。遠離各種貪愛，是因為沒有對利益供養和恭敬的愛戀。對於有和非有，以及沒有隨眠（anusaya，煩惱的潛在傾向），是因為隨眠永遠斷除。應當知道，這裡所說的現在世和未來世稱為『有』，過去世稱為『非有』。由此，通過這些語句無顛倒地觀察，婆羅門的相貌由前三句顯示其多聞和正確的知見，觀察其相貌。或者說，因為不正當修習善品，所以進一步顯示第四句來觀察其相貌。這裡所說的『著』，是指八種執著。對於非有（過去世）產生愁憂的執著。對於現在世所包含的『有』，有五種執著：一是修治，二是救護，三是我所，四是高勝，五是下劣。對於未來世所包含的『有』，產生行動和作為的執著。總而言之，在三個方面，產生極厚重的執著，產生極甘美的執著，產生愁憂，是因為所愛的事物變壞。產生修治，是因為養育和攝藏。產生救護，是因為在逼惱之處尋求救護。產生我所，是因為執著為我所有。
【English Translation】 English version One who is able to thoroughly decide on the definitive meaning (了義), is because they are able to cut off all doubts. One who is able to be the basis of all meanings, means that they are able to bring about all worldly and other-worldly prosperity. Furthermore, 'disgust' (厭) refers to the path of seeing (見道). 'Freedom from desire' (離欲) refers to the ultimate freedom from desire on the path of cultivation (修道). 'Cessation' (滅) refers to the cessation of all supports in the state of no-more-learning (無學). The former two (disgust and freedom from desire) are practiced in the preparatory stage (加行位), cultivating the practice of disgust and the practice of freedom from desire. The latter one (cessation) is practiced in the state of no-more-learning, practicing the practice of cessation. Furthermore, 'disgust' is because, through seeing the truth (見諦), one feels disgust and aversion towards all actions. 'Freedom from desire' is because, in the path of cultivation, one permanently cuts off greed. 'Liberation' (解脫) is because, by being free from greed, one is always peaceful, and the mind is liberated from other afflictions. 'Universal liberation' (遍解脫) is because, with afflictions cut off, one universally attains liberation from suffering such as birth.
Furthermore, one is a 'Brahman' (婆羅門, a member of the highest Hindu caste, here referring to a virtuous person) because they ultimately reach the other shore (彼岸), and eliminate all evils; this is their characteristic. 'Without hesitation, etc.' means that they are free from doubt regarding their own realization. 'Cutting off all evil deeds' means that they do not fail to do what should be done, and do not do what should not be done. 'Free from all greed and love' means that they have no love for profit, offerings, and respect. 'Regarding existence and non-existence, and having no latent tendencies' (隨眠, anusaya) means that latent tendencies are permanently cut off. It should be known that here, the present and future are called 'existence' (有), and the past is called 'non-existence' (非有). Therefore, through these sentences, observing without inversion, the characteristics of a Brahman are shown by the first three sentences, displaying their extensive learning and correct knowledge, observing their characteristics. Or, because of improperly cultivating virtuous qualities, the fourth sentence is further displayed to observe their characteristics. Here, 'attachment' (著) refers to the eight kinds of attachments. Having attachment of sorrow and worry towards non-existence (the past). Within existence (the present), there are five kinds of attachments: first, making repairs; second, making protection; third, making 'mine'; fourth, making superior; fifth, making inferior. Within existence (the future), there is attachment to action and movement. In summary, in three aspects, producing extremely heavy attachment, producing extremely sweet taste, producing sorrow and worry because what is loved is changing and decaying. Producing repairs because of nurturing and collecting. Producing protection because of seeking protection in places of oppression. Producing 'mine' because of clinging to it as 'mine'.
高勝者。計我為勝而起憍慢故。如世尊言世間眾生慢為高幢故。作下劣者。計我為劣而起憍慢故。言作行者。是其希望未來世愛。言作動者。既希望已方便追求。作極厚重者。是所愛樂非可食用。謂金銀等應可貿易。作極甘味者。是可食用。復有差別。謂此五句略顯得道道果作證。是為婆羅門者。略顯得道。無猶豫等斷諸惡作離諸貪愛于有非有著無有隨眠者。如是諸句略顯獲得道果作證。于記所解疑惑斷故。于所行中一切忘失法行斷故。于未來世苦因斷故。現在苦因粗重斷故。所言有者。謂此義中當知于其三界所攝諸相作意。言非有者。于無相界作意思惟。所言著者。謂此義中是貪瞋癡。如無相定諸有學者。猶有隨眠。非阿羅漢得有尋思戲論著想四種雜染。前二是出家品。后二是在家品。由有著隨眠故。彼得生起。諸出家者由追憶念曾所更境故。有尋思動亂現行故。有戲論。諸在家者住現前境。有著有想由有染著取諸相故。復有二種雜染因緣。謂不如理作意。及順彼處法。由此因緣彼得生起。是故說此為彼因緣。複次所有無常皆是苦者。義何謂耶。若有無常眾同分者。有生老等眾苦生起。若依諸觸有諸受者。彼皆變壞。生已尋滅故。說諸受皆悉是苦。若有生等苦法。及有壞等苦法。彼皆無我。自非我故。於是處所。亦
【現代漢語翻譯】 現代漢語譯本 高勝者（認為自己比別人高明的人）。因為認為自己勝過別人而生起驕慢的緣故。正如世尊所說，世間眾生以慢為高大的旗幟。 作下劣者（認為自己比別人低劣的人）。因為認為自己不如別人而生起驕慢的緣故。 言作行者（被稱為行者的人）。這是指他們希望未來世的愛。 言作動者（被稱為行動者的人）。既然希望未來，就方便地去追求。 作極厚重者（被稱為極其厚重的人）。是指所喜愛的東西不能食用，比如金銀等可以用來貿易的物品。 作極甘味者（被稱為極其甘美的人）。是指可以食用的東西。還有一種區別是，這五句話簡略地顯示了得道、道果和作證。 是為婆羅門者（是為婆羅門的人）。簡略地顯示了得道。沒有猶豫等，斷除各種惡行，遠離各種貪愛，對於存在與不存在都沒有執著，沒有隨眠煩惱的人。 如是諸句略顯獲得道果作證（這些句子簡略地顯示了獲得道果和作證）。因為對於記錄的理解，疑惑斷除了；因為在所行持中，一切忘失的法行斷除了；因為未來世的苦因斷除了；現在苦的粗重原因斷除了。 所言有者（所說的『有』）。要知道在這個意義中，是指對於三界所包含的各種現象的作意。 言非有者（所說的『非有』）。是指對於無相界的思考。 所言著者（所說的『執著』）。在這個意義中，是指貪、嗔、癡。比如在無相定中，還有學習的人，仍然有隨眠煩惱。阿羅漢沒有尋思戲論、著想這四種雜染。前兩種是出家人的品行，后兩種是在家人的品行。由於有執著和隨眠煩惱，他們才會生起這些。 出家之人因為追憶曾經經歷過的境界，所以有尋思的動亂顯現，所以有戲論。在家之人安住于現前的境界，有執著和想法，因為有染著而取各種相。 還有兩種雜染的因緣，就是不如理作意和順應那些境界的法。由於這些因緣，它們才會生起。所以說這些是它們的因緣。 再次，所有無常都是苦，這是什麼意思呢？如果有無常的眾同分，就會有生老等各種苦的生起。如果依靠各種觸而有各種感受，那麼這些感受都會變壞，生起后很快就滅亡，所以說各種感受都是苦。如果有生等苦法，以及有壞等苦法，那麼這些都是無我的，因為它們本身不是我。在這個地方，也...
【English Translation】 English version The 'superior' (those who consider themselves superior to others). It is because of arrogance arising from thinking oneself superior to others. As the World Honored One said, 'Beings in the world take pride as their tall banner.' The 'inferior' (those who consider themselves inferior to others). It is because of arrogance arising from thinking oneself inferior to others. The 'doer' (those who are called doers). This refers to their hope for love in future lives. The 'mover' (those who are called movers). Since they hope for the future, they conveniently pursue it. The 'extremely heavy' (those who are called extremely heavy). It refers to things that are loved but cannot be eaten, such as gold and silver, which can be traded. The 'extremely sweet' (those who are called extremely sweet). It refers to things that can be eaten. There is also a difference in that these five sentences briefly show the attainment of the path, the fruit of the path, and the making of proof. The 'Brahmin' (those who are called Brahmins). It briefly shows the attainment of the path. Those who have no hesitation, cut off all evil deeds, are free from all greed and love, and have no attachment to existence or non-existence, and have no latent afflictions. These sentences briefly show the attainment of the fruit of the path and the making of proof. Because of the understanding of the records, doubts are cut off; because in what is practiced, all forgotten Dharma practices are cut off; because the cause of suffering in future lives is cut off; the gross cause of present suffering is cut off. The 'existent' (what is called 'existent'). Know that in this meaning, it refers to the attention to the various phenomena contained in the three realms. The 'non-existent' (what is called 'non-existent'). It refers to the contemplation of the realm of non-form. The 'attachment' (what is called 'attachment'). In this meaning, it refers to greed, hatred, and delusion. For example, in the Samadhi of Non-Form, there are still learners who still have latent afflictions. Arhats do not have the four kinds of defilements of discursive thought, conceptual proliferation, attachment, and ideation. The first two are the conduct of renunciants, and the latter two are the conduct of householders. Because of attachment and latent afflictions, they arise. Renunciants, because they recall the realms they have experienced, have the disturbance of discursive thought manifested, so there is conceptual proliferation. Householders abide in the present realm, have attachment and ideas, and take various forms because of attachment. There are also two causes of defilement, namely, irrational attention and Dharma that conforms to those realms. Because of these causes, they arise. Therefore, it is said that these are their causes. Again, what does it mean that all impermanence is suffering? If there is an impermanent common division of beings, there will be the arising of various sufferings such as birth and old age. If there are various feelings based on various contacts, then these feelings will all decay, arising and quickly ceasing, so it is said that all feelings are suffering. If there are suffering Dharmas such as birth, and suffering Dharmas such as decay, then these are all non-self, because they themselves are not self. In this place, also...
無有我。由此攝受空無我行。又解了者。聞所成慧。諸智論者如是說故。等解了者。思所成慧。審解了者。修所成慧。即于如是三慧行中所有諸忍。名為喜樂。若等喜樂。若遍喜樂。又有無常隨觀斷隨觀離欲隨觀滅隨觀者。如聲聞地已廣分別。又無常力之所損害。乃至廣說。當知此中增一略文顯無常等差別。障礙差別為后如其所應。為欲獲得所未得者。最初得故。或先下劣有所證故。于上差別而作證者。謂于其斷而作證故。言觀察者。此說于慧。言審慮者。說三摩地。如理觀察者。此說二法無顛倒轉。雖實無有而顯現者。謂於此中實無樂故。虛者。空無我故。偽者。不凈故。不堅者。無常故。此則顯示無四顛倒。
複次色如聚沫者。速增減故。水界生故。思飲食味水所生故。不可揉挼故。非如泥團可令轉變造作余物。是故說言不可揉挼。又實非聚似聚顯現。能發起一有情解故。受喻浮泡者。三和合生不久堅住相似法故。言如地者。所謂諸根彼生依故。言如雲者。謂諸境界。言如雨者。所謂諸識。如雨擊者。所謂諸觸。如浮泡者。所謂諸受速疾起謝不堅住故。想同陽焰者。飆動性故。無量種相變易生故。令于所緣發顛倒故。令其境界極顯了故。由此分別男女等相成差別故。云何行類芭蕉。如明眼人者。謂聖弟子。
{ "translations": [ "現代漢語譯本：", "沒有『我』（ātman）。因此，要通過修行空無我（śūnyatā-anātman）來攝受（parigraha）。又，『解了者』（adhigacchati）是指聞所成慧（śruta-mayī prajñā），因為諸智論者（jñānin）是這樣說的。『等解了者』（samadhigacchati）是指思所成慧（cintā-mayī prajñā）。『審解了者』（pratyadhigacchati）是指修所成慧（bhāvanā-mayī prajñā）。即于如是三種智慧的修行中所包含的各種忍（kṣānti），名為喜樂（prīti-sukha），或者說是『等喜樂』，或者說是『遍喜樂』。又有『無常隨觀』（anitya-anupaśyanā）、『斷隨觀』（virāga-anupaśyanā）、『離欲隨觀』（nirodha-anupaśyanā）、『滅隨觀』（vyāga-anupaśyanā），這些在聲聞地（Śrāvakabhūmi）中已經廣泛地分別說明了。又有無常力之所損害，乃至廣說。應當知道，這裡增加的簡略文字顯示了無常等的差別。障礙的差別在後面會如其所應地說明。爲了獲得尚未獲得的，因為是最初獲得；或者因為先前證得的是下劣的，所以對於上面的差別而作證者，是指對於斷（virāga）而作證。『觀察者』（anupaśyanā）是指智慧（prajñā）。『審慮者』（samupeksaka）是指三摩地（samādhi）。『如理觀察者』（yathābhūtaṃ anupaśyati）是指這兩種法無顛倒地運轉。雖然實際上沒有而顯現的，是指其中實際上沒有樂（sukha）的緣故。『虛』（tuccha）是指空無我（śūnyatā-anātman）的緣故。『偽』（mithya）是指不凈（aśubha）的緣故。『不堅』（asāraka）是指無常（anitya）的緣故。這顯示了沒有四種顛倒（viparyāsa）。", "", "複次，色（rūpa）如聚沫（phenapiṇḍa）一樣，是因為它迅速增減的緣故，是水界（āpa-dhātu）所生的緣故，是思念飲食的味道和水所生的緣故，是不可揉挼（mṛdnīya）的緣故，不像泥團可以被轉變和製作成其他東西。所以說它是不可揉挼的。又，實際上不是聚集的，但卻顯現為聚集的樣子，能夠發起一個有情的理解的緣故。受（vedanā）比喻為浮泡（bubbula），是因為它是三種和合（trisaṃsparśa-ja）所生，不能長久堅住，具有相似的法（dharma）的緣故。『如地』是指諸根（indriya），因為它們是諸根生起的所依。『如雲』是指諸境界（viṣaya）。『如雨』是指諸識（vijñāna）。『如雨擊』是指諸觸（sparśa）。『如浮泡』是指諸受（vedanā），因為它們迅速生起和消謝，不能堅住。想（saṃjñā）如同陽焰（marīci）一樣，是因為它具有飆動性，無量種相變易生起，使人對於所緣（ālambana）產生顛倒，使其境界極其顯了。由此分別男女等相，成就差別。什麼樣的行（saṃskāra）類比于芭蕉（kadali）呢？『如明眼人』是指聖弟子（ārya-śrāvaka）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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言利刃者。謂妙慧刀。言入林者。謂於五趣舉意攀緣種種自性眾苦差別同樹法故。為取端直芭蕉柱者。謂為作者受者我見。截其根者。謂斷我見。㱟折葉者。委細簡擇唯有種種思等諸行差別法故。彼于其中都無所獲者。謂彼經時無堅住故。何況堅實者。何況有餘常恒實我作者受者而可得見。云何識如幻事。言幻士者。隨福非福不動行。識住四衢道者。住四識住。造作四種幻化事者。謂象馬等。如象身等雖現可見。而無真實像身等事。如是應知隨福非福不動行。識住四識住。雖有作者及受者等我相可見。然無真實我性可得。又識于內隱其實性。外現異相猶如幻像。複次已說白品異門。黑品異門我今當說。嗢拖南曰。
生老死藏等 可欣等煩惱 廣說貪瞋癡 少等差別等
所言生者。謂初結生。即名色位等生。則是胎藏圓滿。出謂出胎。現謂嬰孩乃至少年及中年位。起者。乃至極老年位。又蘊得者。謂名色位界得。即是於此位中彼種子得。言處得者。名色增長六處圓滿。諸蘊現者。謂從出胎乃至老位。命根起者。舍故眾同分。取新眾同分。
複次言蹎蹶者。年衰邁時行步去來多僵仆故。言皓首者。發毛變改白銀色故。言褶多者。皮緩皺故。言衰熟者。年衰邁時即彼黃皴無光澤故。言朽壞者。勢力勇
【現代漢語翻譯】 現代漢語譯本 『言利刃者。謂妙慧刀』（說鋒利的刀刃，指的是精妙的智慧之刀）。『言入林者。謂於五趣舉意攀緣種種自性眾苦差別同樹法故』（說進入森林，指的是在五趣中，心意攀緣種種自性、各種痛苦差別，如同依附在同一棵樹上的法）。『為取端直芭蕉柱者。謂為作者受者我見』（爲了獲取筆直的芭蕉樹幹，指的是爲了『作者』、『受者』的『我見』）。『截其根者。謂斷我見』（砍斷它的根，指的是斷除『我見』）。『㱟折葉者。委細簡擇唯有種種思等諸行差別法故』（剝開折斷葉子，是仔細選擇，只有種種思等諸行的差別法）。『彼于其中都無所獲者。謂彼經時無堅住故』（他在其中一無所獲，指的是它經歷時間而沒有堅固的住處）。『何況堅實者。何況有餘常恒實我作者受者而可得見』（更何況是堅實的東西呢？更何況還有常恒不變的真實的『我』，『作者』，『受者』可以被看見呢？）。『云何識如幻事』（如何理解『識』如同幻術之事？）。『言幻士者。隨福非福不動行』（說幻術師，隨著福、非福、不動行而行動）。『識住四衢道者。住四識住』（『識』停留在十字路口，是停留在四識住）。『造作四種幻化事者。謂象馬等』（製造四種幻化之事，指的是象、馬等）。『如象身等雖現可見。而無真實像身等事』（如同象身等雖然現在可以看見，卻沒有真實的象身等事）。『如是應知隨福非福不動行。識住四識住。雖有作者及受者等我相可見。然無真實我性可得』（應該這樣理解，隨著福、非福、不動行，『識』停留在四識住，雖然有『作者』以及『受者』等『我』相可以看見，卻沒有真實的『我』性可以獲得）。『又識于內隱其實性。外現異相猶如幻像』（而且『識』在內部隱藏它的真實本性，在外部顯現不同的表象，如同幻像）。『複次已說白品異門。黑品異門我今當說。嗢拖南曰』（再次，已經說了白品的其他方面，黑品的其他方面我現在應當說。偈頌說：）。 『生老死藏等，可欣等煩惱，廣說貪瞋癡，少等差別等』（生、老、死、藏等，可欣等煩惱，廣泛地說貪、嗔、癡，少等差別等）。 『所言生者。謂初結生。即名色位等生。則是胎藏圓滿。出謂出胎。現謂嬰孩乃至少年及中年位。起者。乃至極老年位。又蘊得者。謂名色位界得。即是於此位中彼種子得。言處得者。名色增長六處圓滿。諸蘊現者。謂從出胎乃至老位。命根起者。舍故眾同分。取新眾同分』（所說的『生』，指的是最初的結生，也就是名色位等生，就是胎藏圓滿。『出』指的是出胎。『現』指的是嬰孩乃至少年及中年階段。『起』指的是乃至極老年階段。又『蘊得』指的是名色位界得，也就是在這個階段中獲得那些種子。『言處得者』，名色增長，六處圓滿。『諸蘊現者』，指的是從出胎乃至老年的階段。『命根起者』，捨棄舊的眾同分，獲取新的眾同分）。 『複次言蹎蹶者。年衰邁時行步去來多僵仆故。言皓首者。發毛變改白銀色故。言褶多者。皮緩皺故。言衰熟者。年衰邁時即彼黃皴無光澤故。言朽壞者。勢力勇』（再次，說『蹎蹶』，指的是年老衰邁時，行走來去多僵硬跌倒。說『皓首』，指的是頭髮變改，呈現白銀色。說『褶多』，指的是面板鬆弛起皺。說『衰熟』，指的是年老衰邁時，面板呈現黃色、乾裂、沒有光澤。說『朽壞』，指的是勢力勇）
【English Translation】 English version '言利刃者。謂妙慧刀' (Speaking of a sharp blade, it refers to the wonderful wisdom-knife). '言入林者。謂於五趣舉意攀緣種種自性眾苦差別同樹法故' (Speaking of entering the forest, it refers to, in the five realms, the mind clinging to various self-natures and the differences of various sufferings, like laws attached to the same tree). '為取端直芭蕉柱者。謂為作者受者我見' (To obtain a straight banana tree trunk, it refers to the 'self-view' of 'creator' and 'receiver'). '截其根者。謂斷我見' (Cutting its root refers to cutting off 'self-view'). '㱟折葉者。委細簡擇唯有種種思等諸行差別法故' (Peeling and breaking the leaves is carefully selecting, only the different laws of various thoughts and other actions). '彼于其中都無所獲者。謂彼經時無堅住故' (He gains nothing from it, meaning it has no firm dwelling as time passes). '何況堅實者。何況有餘常恒實我作者受者而可得見' (How much more so for something solid? How much more so can there be a constant, unchanging, real 'self', 'creator', 'receiver' that can be seen?). '云何識如幻事' (How to understand 'consciousness' as an illusion?). '言幻士者。隨福非福不動行' (Speaking of a magician, he acts according to merit, demerit, and unwavering action). '識住四衢道者。住四識住' ('Consciousness' dwells at the crossroads, dwelling in the four abodes of consciousness). '造作四種幻化事者。謂象馬等' (Creating four kinds of illusory things refers to elephants, horses, etc.). '如象身等雖現可見。而無真實像身等事' (Like the body of an elephant, etc., although it can be seen now, there is no real thing like the body of an elephant). '如是應知隨福非福不動行。識住四識住。雖有作者及受者等我相可見。然無真實我性可得' (It should be understood that, according to merit, demerit, and unwavering action, 'consciousness' dwells in the four abodes of consciousness, although there are appearances of 'self' such as 'creator' and 'receiver' that can be seen, there is no real 'self' nature to be obtained). '又識于內隱其實性。外現異相猶如幻像' (Moreover, 'consciousness' hides its true nature internally and manifests different appearances externally, like an illusion). '複次已說白品異門。黑品異門我今當說。嗢拖南曰' (Again, having spoken of the other aspects of the white category, I should now speak of the other aspects of the black category. The verse says:). '生老死藏等，可欣等煩惱，廣說貪瞋癡，少等差別等' (Birth, old age, death, storage, etc., pleasant and other afflictions, broadly speaking of greed, anger, and delusion, small and other differences, etc.). '所言生者。謂初結生。即名色位等生。則是胎藏圓滿。出謂出胎。現謂嬰孩乃至少年及中年位。起者。乃至極老年位。又蘊得者。謂名色位界得。即是於此位中彼種子得。言處得者。名色增長六處圓滿。諸蘊現者。謂從出胎乃至老位。命根起者。舍故眾同分。取新眾同分' (What is called 'birth' refers to the initial rebirth, which is the birth of name and form, etc., which is the completion of the womb. 'Emergence' refers to emerging from the womb. 'Appearance' refers to the stage from infancy to youth and middle age. 'Arising' refers to even the stage of extreme old age. Also, 'obtaining aggregates' refers to obtaining name, form, position, and realm, which is obtaining those seeds in this stage. 'Speaking of obtaining places', name and form grow, and the six places are complete. 'The appearance of the aggregates' refers to the stage from emerging from the womb to old age. 'The arising of the life force' refers to abandoning the old commonality and obtaining the new commonality). '複次言蹎蹶者。年衰邁時行步去來多僵仆故。言皓首者。發毛變改白銀色故。言褶多者。皮緩皺故。言衰熟者。年衰邁時即彼黃皴無光澤故。言朽壞者。勢力勇' (Again, speaking of 'stumbling', it refers to being stiff and falling often when walking back and forth in old age. Speaking of 'white hair', it refers to the hair changing and appearing silver-white. Speaking of 'wrinkles', it refers to the skin being loose and wrinkled. Speaking of 'decay and maturity', it refers to the skin appearing yellow, chapped, and without luster in old age. Speaking of 'decay and ruin', it refers to strength and courage)
健皆無有故。脊傴曲者。身形前僂憑杖行故。多諸黑子莊嚴身者。青黑雜黡遍支體故。言惛耄者。于所作事經行住等無多能故。言羸劣者。諸根于境無多能故。言衰退者。念智慧等無多能故。遍衰退者。即諸根等經彼彼念。瞬息等位漸損減故。諸根熟者。即彼衰廢無堪能故。諸行朽者。根所依處時經久故。體腐敗者。即彼所說性衰變故。
複次殞者。捨身形故。終者。臨死時故。喪者。若於是時屍骸猶在。歿者。若於是時屍骸殄滅。又喪者。據色身故。沒者。據名身故。壽退暖退者。將欲終時余心處在。命根滅者。一切壽量皆窮盡故。死者。其識棄捨心胸處故。殂落者。從死已后或一七日。或復經於二三七日。
複次一切愚夫異生於其六處由執我故名藏。執我所故名護。由薩迦耶以為根本。各異世間見趣差別。我慢增上愛現行故名覆。于順樂受所有六處。有貪慾故名味。于順苦受所有六處。有瞋恚故名結。于順不苦不樂受所有六處。有愚癡故名合。於過去世所有六處。有顧戀故名隨眠。于未來世所有六處。有希望故名系屬。于現在世所有六處。有耽染故名執著。于自攝受他身六處。執為我所。於劣中勝非自攝受他身六處。依慢種類發起于慢。于不定地欲界所繫。發起後後所有希求。于其定地色無色系。如
【現代漢語翻譯】 現代漢語譯本： 『健皆無有故』，是指不再健康。『脊傴曲者』，是指身形前傾，需要拄著枴杖行走。『多諸黑子莊嚴身者』，是指青黑色斑點遍佈全身。『言惛耄者』，是指對於所做的事情，如行走、站立等，沒有多少能力。『言羸劣者』，是指諸根對於外境沒有多少能力。『言衰退者』，是指念、智慧等沒有多少能力。『遍衰退者』，是指諸根等經歷種種念頭，在瞬息之間逐漸損減。『諸根熟者』，是指那些衰敗而無堪能的諸根。『諸行朽者』，是指根所依賴之處經過長久時間。『體腐敗者』，是指所說的性質衰變。
『複次殞者』，是指捨棄身形。『終者』，是指臨死的時候。『喪者』，是指在這個時候屍骸仍然存在。『歿者』，是指在這個時候屍骸已經消失。又，『喪者』，是就色身而言。『沒者』，是就名身而言。『壽退暖退者』，是指將要終結的時候，餘下的心識處在。『命根滅者』，是指一切壽命都窮盡了。『死者』，是指其識捨棄心胸之處。『殂落者』，是指從死後的一七日，或者經過二三七日。
『複次一切愚夫異生於其六處由執我故名藏』，是指一切愚癡的凡夫，由於執著於六處（眼、耳、鼻、舌、身、意）為『我』，所以稱為『藏』。『執我所故名護』，是指執著六處為『我所』，所以稱為『護』。『由薩迦耶（身見）以為根本』，是指以薩迦耶（身見）為根本。『各異世間見趣差別』，是指世間見解和趣味的差別。『我慢增上愛現行故名覆』，是指由於我慢增長，愛慾現行，所以稱為『覆』。『于順樂受所有六處。有貪慾故名味』，是指對於順應快樂感受的六處，由於有貪慾，所以稱為『味』。『于順苦受所有六處。有瞋恚故名結』，是指對於順應痛苦感受的六處，由於有瞋恚，所以稱為『結』。『于順不苦不樂受所有六處。有愚癡故名合』，是指對於順應不苦不樂感受的六處，由於有愚癡，所以稱為『合』。『於過去世所有六處。有顧戀故名隨眠』，是指對於過去世的所有六處，由於有顧戀，所以稱為『隨眠』。『于未來世所有六處。有希望故名系屬』，是指對於未來世的所有六處，由於有希望，所以稱為『系屬』。『于現在世所有六處。有耽染故名執著』，是指對於現在世的所有六處，由於有耽染，所以稱為『執著』。『于自攝受他身六處。執為我所』，是指對於自己所攝受的他人之身六處，執著為『我所』。『於劣中勝非自攝受他身六處。依慢種類發起于慢』，是指對於低劣、中等、殊勝的非自己所攝受的他人之身六處，依據我慢的種類而生起我慢。『于不定地欲界所繫。發起後後所有希求』，是指在不定的欲界中，生起接連不斷的希求。『于其定地色無色系』，是指在禪定之地，色界和無色界中。
【English Translation】 English version: '健皆無有故 (jian jie wu you gu)' means no longer being healthy. '脊傴曲者 (ji yu qu zhe)' means the body is bent forward, requiring a cane to walk. '多諸黑子莊嚴身者 (duo zhu hei zi zhuang yan shen zhe)' means the body is covered with bluish-black spots. '言惛耄者 (yan hun mao zhe)' means having little ability to perform actions such as walking or standing. '言羸劣者 (yan lei lie zhe)' means the senses have little ability to perceive objects. '言衰退者 (yan shuai tui zhe)' means having little ability in memory, wisdom, etc. '遍衰退者 (bian shuai tui zhe)' means the senses gradually diminish with each thought, in the blink of an eye. '諸根熟者 (zhu gen shu zhe)' means those senses are decayed and incapable. '諸行朽者 (zhu xing xiu zhe)' means the place where the senses rely has been around for a long time. '體腐敗者 (ti fu bai zhe)' means the nature that was spoken of is decaying.
'複次殞者 (fu ci yun zhe)' means abandoning the body. '終者 (zhong zhe)' means at the time of death. '喪者 (sang zhe)' means at that time the corpse is still present. '歿者 (mo zhe)' means at that time the corpse has disappeared. Also, '喪者 (sang zhe)' refers to the physical body. '沒者 (mo zhe)' refers to the name-body. '壽退暖退者 (shou tui nuan tui zhe)' means when about to die, the remaining consciousness is present. '命根滅者 (ming gen mie zhe)' means all lifespan is exhausted. '死者 (si zhe)' means the consciousness abandons the chest area. '殂落者 (cu luo zhe)' means from death onwards, either one week or two to three weeks pass.
'複次一切愚夫異生於其六處由執我故名藏 (fu ci yi qie yu fu yi sheng yu qi liu chu you zhi wo gu ming cang)' means all foolish ordinary beings, due to clinging to the six senses (eye, ear, nose, tongue, body, mind) as 'self', are called '藏 (cang) - store'. '執我所故名護 (zhi wo suo gu ming hu)' means clinging to the six senses as 'what belongs to me', are called '護 (hu) - protect'. '由薩迦耶 (薩迦耶 - Sakaya, 身見 - self-view) 以為根本 (you sa jia ye yi wei gen ben)' means taking Sakaya (self-view) as the root. '各異世間見趣差別 (ge yi shi jian jian qu cha bie)' means the differences in worldly views and interests. '我慢增上愛現行故名覆 (wo man zeng shang ai xian xing gu ming fu)' means due to the increase of arrogance and the manifestation of desire, it is called '覆 (fu) - cover'. '于順樂受所有六處。有貪慾故名味 (yu shun le shou suo you liu chu. you tan yu gu ming wei)' means regarding the six senses that accord with pleasant feelings, due to greed, it is called '味 (wei) - taste'. '于順苦受所有六處。有瞋恚故名結 (yu shun ku shou suo you liu chu. you chen hui gu ming jie)' means regarding the six senses that accord with painful feelings, due to hatred, it is called '結 (jie) - knot'. '于順不苦不樂受所有六處。有愚癡故名合 (yu shun bu ku bu le shou suo you liu chu. you yu chi gu ming he)' means regarding the six senses that accord with neither pleasant nor painful feelings, due to ignorance, it is called '合 (he) - combination'. '於過去世所有六處。有顧戀故名隨眠 (yu guo qu shi suo you liu chu. you gu lian gu ming sui mian)' means regarding all the six senses of the past, due to attachment, it is called '隨眠 (sui mian) - latent tendency'. '于未來世所有六處。有希望故名系屬 (yu wei lai shi suo you liu chu. you xi wang gu ming xi shu)' means regarding all the six senses of the future, due to hope, it is called '系屬 (xi shu) - belonging'. '于現在世所有六處。有耽染故名執著 (yu xian zai shi suo you liu chu. you dan ran gu ming zhi zhuo)' means regarding all the six senses of the present, due to indulgence, it is called '執著 (zhi zhuo) - attachment'. '于自攝受他身六處。執為我所 (yu zi she shou ta shen liu chu. zhi wei wo suo)' means regarding the six senses of others' bodies that are taken as one's own, clinging to them as 'mine'. '於劣中勝非自攝受他身六處。依慢種類發起于慢 (yu lie zhong sheng fei zi she shou ta shen liu chu. yi man zhong lei fa qi yu man)' means regarding the inferior, middling, and superior six senses of others' bodies that are not taken as one's own, arising arrogance based on the types of arrogance. '于不定地欲界所繫。發起後後所有希求 (yu bu ding di yu jie suo xi. fa qi hou hou suo you xi qiu)' means in the uncertain realm of desire, arising continuous desires. '于其定地色無色系 (yu qi ding di se wu se xi)' means in the realm of meditation, the realm of form and formlessness.
其所應。由廣大微妙故。發起厚重。依在家品色聲香味觸。由愛味眷屬所隨逐故。發起甘味。依出家品六處。由懈怠放逸煩惱故。遍於一切不能捨離。
複次可欣可樂可愛可意者。當知此四句略顯可愛事。此可愛事略有三種。一可希求事。二可尋思事。三可耽著事。未來可愛事可希求故。名為可欣。過去可愛事唯可欲故唯可樂故。名為可樂。現在可愛事略有二種。一境界事。二領受事。若境界事可愛樂故。名為可愛。若領受事可愛樂故。名為可意。如是所說諸可愛事。或過去或未來或現在。或境界或領受。有差別故。或名可希求事。或名可尋思事。或名可耽著事。是故宣說如是一切諸句差別。又可欣者約未來世。可希求故。可樂者。約現在世。現可欲樂無厭足故。可意者。約過去世。隨念可意而追憶故。可愛者。約妙色相。貫通三世皆可愛故。又可欲者。悅意記念故。欲所引者。欲界系故。或復隨順二種差別受用欲故。可染著者。貪處所故。
複次於五種事能和合故。說名為結。五種事者。一所結事。二能結事。三罪過事。四等流事。五趣向事。諸結所緣名所結事。所以者何。由愛恚等各于所緣隨相差別而和合故。即彼諸結展轉相引而和合故。名能結事。諸結因緣于現法中能生過罪。乃至領受。從彼所生
【現代漢語翻譯】 現代漢語譯本： 這是他們應該做的。因為（佛法）廣大而微妙，所以發起厚重的（責任感）。依賴於在家居士所接觸的色、聲、香、味、觸五種感官體驗，因為對愛、慾望和眷屬的依戀，所以發起對感官快樂的追求。依賴於出家人的六種感官（眼、耳、鼻、舌、身、意），因為懈怠、放縱和煩惱，所以遍佈一切，無法捨棄。
其次，『可欣』、『可樂』、『可愛』、『可意』這四個詞，應當知道，它們簡要地揭示了可愛的事物。這些可愛的事物大致有三種：一是可希望得到的事物，二是可思考的事物，三是可貪戀的事物。未來的可愛事物是可以希望得到的，所以稱為『可欣』。過去的可愛事物只能被渴望，只能被快樂地回憶，所以稱為『可樂』。現在的可愛事物大致有兩種：一是境界事物，二是領受事物。如果是境界事物，因為可愛而快樂，所以稱為『可愛』。如果是領受事物，因為可愛而快樂，所以稱為『可意』。像這樣所說的各種可愛事物，無論是過去、未來還是現在，無論是境界還是領受，因為有差別，所以有時被稱為可希望得到的事物，有時被稱為可思考的事物，有時被稱為可貪戀的事物。因此，宣說了所有這些詞句的差別。此外，『可欣』是關於未來世的，因為可以希望得到。『可樂』是關於現在世的，因為現在可以體驗到快樂而沒有厭足。『可意』是關於過去世的，因為可以隨念可意的事物而追憶。『可愛』是關於美妙的色相的，貫穿三世都是可愛的。此外，『可欲』是因為令人愉悅的記憶。『欲所引』是因為屬於欲界。或者，順應兩種不同的受用慾望的方式。『可染著』是因為是貪婪的處所。
其次，因為五種事物能夠和合在一起，所以稱為『結』（bandhana，束縛）。這五種事物是：一是所結事，二是能結事，三是罪過事，四是等流事，五是趣向事。各種煩惱所緣的對象稱為所結事。為什麼呢？因為愛、嗔等各種煩惱，各自在所緣的對象上，隨著不同的相狀而和合。這些煩惱互相牽引而和合，稱為能結事。各種煩惱的因緣，在現世中能夠產生罪過，乃至領受（果報），從這些罪過所生。
【English Translation】 English version: That which they should do. Because of the vastness and subtlety (of the Dharma), they initiate a profound (sense of responsibility). Relying on the sense experiences of form, sound, smell, taste, and touch of those who are householders, because of attachment to love, desire, and family, they initiate a pursuit of sensory pleasures. Relying on the six senses (eye, ear, nose, tongue, body, mind) of renunciants, because of laziness, indulgence, and afflictions, they pervade everything and cannot be abandoned.
Furthermore, regarding 'desirable,' 'pleasant,' 'lovely,' and 'agreeable,' know that these four terms briefly reveal desirable things. These desirable things are roughly of three kinds: first, things that can be hoped for; second, things that can be contemplated; third, things that can be clung to. Future desirable things can be hoped for, hence they are called 'desirable'. Past desirable things can only be longed for, can only be recalled with pleasure, hence they are called 'pleasant'. Present desirable things are roughly of two kinds: first, objective things; second, experiences. If they are objective things, because they are lovely and pleasant, they are called 'lovely'. If they are experiences, because they are lovely and pleasant, they are called 'agreeable'. Thus, the various desirable things that have been spoken of, whether past, future, or present, whether objective or experiential, because they are different, are sometimes called things that can be hoped for, sometimes called things that can be contemplated, sometimes called things that can be clung to. Therefore, the differences in all these terms have been proclaimed. Moreover, 'desirable' refers to the future, because it can be hoped for. 'Pleasant' refers to the present, because one can experience pleasure without satisfaction. 'Agreeable' refers to the past, because one can recall agreeable things and reminisce about them. 'Lovely' refers to beautiful appearances, which are lovely throughout the three times. Furthermore, 'desirable' is because of pleasing memories. 'Drawn by desire' is because it belongs to the desire realm (kāmadhātu). Or, it accords with two different ways of enjoying desires. 'Clingable' is because it is a place of greed.
Furthermore, because five things can come together, it is called a 'bond' (bandhana). These five things are: first, the thing to be bound; second, the thing that binds; third, the thing that is a transgression; fourth, the thing that is a result; fifth, the thing that is a tendency. The objects of the various afflictions are called the things to be bound. Why? Because the various afflictions such as love and hatred, each on their respective objects, come together according to different characteristics. These afflictions attract each other and come together, and are called the things that bind. The causes and conditions of the various afflictions can produce transgressions in the present life, and even the experience (of consequences), which arise from these transgressions.
心法憂苦。由此因緣能和合故。名罪過事。為當來世猛利貪等產生之因而和合故。名等流事。能生五趣于諸趣中能和合故。名趣向事。由此因緣自行惡行。遭他笞罰縛錄訶罵驅擯害等種種眾苦而生起故。名能自損。若不自遭令他遭故。名能損他。若由彼故自他俱遭。名能俱損。能生現法罪者。謂由彼故遭如所說種種苦事。然不決定往諸惡趣。能生后法罪者。謂由彼故雖于現法他所不知。然能為因往諸惡趣。能生現法后法罪者。謂具二種。于現法中多懷染著。所欲不遂廣生種種心法憂苦。復于當來往諸惡趣。結雖無量就勝而言略有九結。又約不隨所欲義故。說有三縛。謂貪瞋癡依三受故。由彼因緣雖欲脫彼而不能脫。故名為縛。又煩惱品粗重種子之所隨逐。說名隨眠。是隨縛義是微細義。取其根本但有七種。又從煩惱生故。親近煩惱故。隨惱亂心故。名隨煩惱。除七隨眠。所餘一切染污心法。皆隨煩惱。又現起相續無斷絕義。說名為纏。纏有八種。謂無慚等。又彼能令轉成上品相續起故。能令身心無堪能故。說為株杌。如舄鹵田不任耕植。又處所別故。彼所生疑有差別故。說五心株。貪等別故。說有三種。又彼能令不清凈故。說名為垢。又于諸處門常流注故。名為你伽。常能害故。亦名你伽。又彼能令不寂靜故。說名為
【現代漢語翻譯】 現代漢語譯本 心法憂苦：由於這種因緣能夠和合，所以稱為『罪過事』。因為它能成為未來世猛烈貪慾等生起的因，並且能夠和合，所以稱為『等流事』。因為它能使眾生在五趣（地獄、餓鬼、畜生、人、天）中流轉，並且在各個趣中能夠和合，所以稱為『趣向事』。由於這種因緣，自己造作惡行，遭受他人鞭打、囚禁、呵斥、辱罵、驅逐、傷害等種種痛苦而生起，所以稱為『能自損』。如果不自己遭受，而使他人遭受，就稱為『能損他』。如果由於它，自己和他人共同遭受，就稱為『能俱損』。 能產生現世罪過的，是指由於它而遭受如前所說的種種痛苦之事，但不一定墮入惡趣。能產生後世罪過的，是指由於它，雖然在現世不為人所知，但能成為墮入惡趣的原因。能產生現世和後世罪過的，是指兼具以上兩種情況：在現世中多懷染著，所希望的不能如願，廣泛產生種種心法上的憂愁和痛苦，而且在未來世墮入惡趣。 煩惱的結雖然無量，但就最主要的來說，略有九結。又根據不如所愿的意義，說有三種束縛，即貪、嗔、癡，它們依賴於三種感受（苦受、樂受、不苦不樂受）。由於這些因緣，雖然想要擺脫它們卻不能擺脫，所以稱為『縛』（束縛）。又煩惱品類的粗重種子所隨逐，稱為『隨眠』，是隨縛的意思，是微細的意思，取其根本只有七種。 又因為是從煩惱生起，親近煩惱，隨順惱亂心，所以稱為『隨煩惱』。除了七隨眠之外，其餘一切染污心法，都屬於隨煩惱。又因為現起相續沒有斷絕的意義，所以稱為『纏』。纏有八種，即無慚等。又因為它們能使（煩惱）轉成上品，相續生起，能使身心沒有堪能性，所以稱為『株杌』，就像鹽堿地不適合耕種一樣。 又因為處所不同，它們所產生的疑惑有差別，所以說有五心株。因為貪等不同，所以說有三種。又因為它們能使（心）不清凈，所以稱為『垢』。又因為在各個處所，像門一樣經常流注，所以稱為『你伽』（流注）。因為經常能夠損害（眾生），也稱為『你伽』。又因為它們能使（心）不寂靜，所以稱為『掉舉』。
【English Translation】 English version 'Mental suffering and distress': Because of this causal relationship being able to combine, it is called 'deeds of transgression'. Because it can become the cause of the arising of intense greed and so on in future lives, and is able to combine, it is called 'deeds of equal flow'. Because it can cause sentient beings to transmigrate within the five realms (hell, hungry ghosts, animals, humans, and gods), and is able to combine within each realm, it is called 'deeds of inclination'. Because of this causal relationship, one engages in evil deeds, and suffers various kinds of pain such as being beaten, imprisoned, scolded, reviled, expelled, harmed, and so on, it is called 'able to harm oneself'. If one does not suffer oneself, but causes others to suffer, it is called 'able to harm others'. If, because of it, both oneself and others suffer together, it is called 'able to harm both'. That which can produce sins in the present life refers to suffering various kinds of painful events as mentioned before, but not necessarily falling into evil realms. That which can produce sins in future lives refers to, because of it, although it is not known to others in the present life, it can become the cause of falling into evil realms. That which can produce sins in both the present and future lives refers to possessing both of the above situations: being attached in the present life, not having one's wishes fulfilled, extensively generating various kinds of mental suffering and distress, and also falling into evil realms in future lives. Although the bonds of afflictions are immeasurable, in terms of the most important ones, there are briefly nine bonds. Furthermore, according to the meaning of not being as desired, it is said that there are three fetters, namely greed (貪), anger (瞋), and delusion (癡), which rely on the three feelings (苦受, 樂受, 不苦不樂受 - painful feeling, pleasant feeling, neither painful nor pleasant feeling). Because of these causal relationships, although one wants to escape them, one cannot escape, so it is called 'fetters' (縛). Furthermore, that which is accompanied by the coarse and heavy seeds of the category of afflictions is called 'latent tendencies' (隨眠), which means following the fetters, which means subtle, and taking its root there are only seven types. Furthermore, because it arises from afflictions, is close to afflictions, and follows and disturbs the mind, it is called 'secondary afflictions' (隨煩惱). Apart from the seven latent tendencies, all other defiled mental dharmas belong to secondary afflictions. Furthermore, because the meaning of arising continuously without interruption, it is called 'entanglements' (纏). There are eight types of entanglements, namely shamelessness and so on. Furthermore, because they can cause (afflictions) to transform into superior qualities and arise continuously, and can cause the body and mind to have no capacity, they are called 'stumps' (株杌), just like saline-alkali land is not suitable for cultivation. Furthermore, because the places are different, and the doubts they produce are different, it is said that there are five mental stumps. Because greed and so on are different, it is said that there are three types. Furthermore, because they can cause (the mind) to be impure, they are called 'defilements' (垢). Furthermore, because in various places, like a door, they constantly flow, they are called 'nikaya' (你伽 - outflows). Because they can constantly harm (sentient beings), they are also called 'nikaya'. Furthermore, because they can cause (the mind) to be unpeaceful, they are called 'agitation' (掉舉).
箭。如被毒箭若未拔時多不寂靜。又能障舍故有戲論故。名為所有。又非法行不平等行現在前故。說名惡行。又能等起一切煩惱諸惡行故。說名為根。又能出生當來生故。說名為漏。又既生已由老死等令匱乏故。說名為匱。又非愛合會所愛乖離。貪求利養所燒然故。說名為燒。又能令愁嘆憂苦惱故。說名為惱。又能令順流而漂溺故。說名暴流。又依前際能為現法生死流轉勝方便故。說名為軛。又依現在能為未來勝方便故。說名為取。又難解故。說名為系。又于所知事能障智故。說名為蓋。又望色無色界。欲界為下分。望其修道。見道為下分。由約此二下分差別。隨其所應說名五下分障。亦名五下分結。與此相違當知說有五上分結。又言林者。能生種種苦蘊。體性由親愛故彼得增長。說名稠林。又能發起諸斗訟等種種忿競故。名為諍。明所治故。說名為黑。能引苦故。說名無義。無所用故。說名弊。下性染污故。說名有罪。不應習近故。說名應遠離。毀犯所受清凈戒故。名突尸羅。又惡法者。謂極猛利無慚無愧。不信佛等譭謗賢聖。邪見相應故。或複種種惡法現行故。又有貪慾瞋恚心等。乃至廣說。當知此中內朽敗者。外持沙門相故。內無沙門法故。猶如大木外皮堅妙內被蟲食虛無有實。下產生者。廣如下產及非下產法
【現代漢語翻譯】 現代漢語譯本 箭。如果被毒箭射中而沒有拔出，會讓人非常不安。它還會阻礙捨棄，因此產生戲論，所以稱為『所有』（一切執著）。又因為非法行為和不平等行為的出現，所以稱為『惡行』。它能引發一切煩惱和各種惡行，所以稱為『根』（根本）。它能導致未來的生命，所以稱為『漏』（煩惱的滲漏）。已經產生之後，又因為衰老和死亡等而變得匱乏，所以稱為『匱』（匱乏）。它使人經歷非愛之物的結合和所愛之物的分離，並被貪求利益和供養的慾望所焚燒，所以稱為『燒』（燃燒）。它能使人感到憂愁、嘆息、憂慮、痛苦和煩惱，所以稱為『惱』（惱怒）。它能使人順著輪迴之流漂流沉溺，所以稱為『暴流』（瀑流）。依靠過去，它能成為今生生死流轉的強大方便，所以稱為『軛』（束縛）。依靠現在，它能成為未來生死流轉的強大方便，所以稱為『取』（執取）。因為它難以理解，所以稱為『系』（繫縛）。因為它能阻礙對所知事物的智慧，所以稱為『蓋』（覆蓋）。從色界和無色界來看，欲界是下分。從修行證道的角度來看，見道是下分。根據這兩種下分的差別，相應地稱為『五下分障』，也稱為『五下分結』（導致投生到欲界的五種束縛）。與此相反，應當知道有『五上分結』（導致投生到色界和無色界的五種束縛）。 所說的『林』（叢林），能產生種種痛苦的蘊聚，其體性因為親愛而增長，所以稱為『稠林』（茂密的叢林）。它能引發各種爭鬥和訴訟等忿怒和競爭，所以稱為『諍』（爭論）。因為它所對治的是光明，所以稱為『黑』（黑暗）。因為它能引來痛苦，所以稱為『無義』（沒有意義）。因為它沒有用處，所以稱為『弊』（弊端）。因為它具有低劣的染污性，所以稱為『有罪』（罪過）。因為它不應該親近，所以稱為『應遠離』（應該遠離）。因為它毀犯了所受持的清凈戒律，所以稱為『突尸羅』（毀戒）。 所說的『惡法』，是指極其猛烈的無慚無愧，不相信佛等，譭謗賢聖，與邪見相應。或者是指各種惡法現行。又或者是指貪慾、瞋恚等心，乃至廣說。應當知道，這裡所說的『內朽敗者』，是指外表持有沙門的形象，內心卻沒有沙門的修行，就像一棵大樹，外皮堅固美好，內部卻被蟲蛀空虛沒有實質。『下產生者』，詳細內容如下產及非下產法。
【English Translation】 English version Arrow. If a poisoned arrow is not removed, it causes much unrest. It also obstructs renunciation and gives rise to proliferation, hence it is called 'Possession' (all attachments). Furthermore, due to the presence of unlawful and unequal conduct, it is called 'Misconduct'. It can initiate all afflictions and evil deeds, hence it is called 'Root' (the root). It can give rise to future lives, hence it is called 'Leakage' (leakage of afflictions). Once it has arisen, it causes deficiency due to old age and death, hence it is called 'Deficiency' (lack). It causes the meeting of the unloved and the separation from the loved, and is burned by the desire for gain and offerings, hence it is called 'Burning' (burning). It can cause sorrow, lamentation, worry, pain, and distress, hence it is called 'Annoyance' (annoyance). It can cause one to drift and drown in the stream of samsara, hence it is called 'Torrent' (flood). Relying on the past, it can be a powerful means for the continuation of samsara in this life, hence it is called 'Yoke' (bondage). Relying on the present, it can be a powerful means for the future continuation of samsara, hence it is called 'Grasping' (clinging). Because it is difficult to understand, it is called 'Tie' (fetter). Because it can obstruct wisdom regarding knowable things, it is called 'Covering' (obscuration). From the perspective of the Form Realm and Formless Realm, the Desire Realm is the lower division. From the perspective of practicing the path to enlightenment, the Path of Seeing is the lower division. According to the difference between these two lower divisions, it is appropriately called the 'Five Lower Fetters' (the five fetters that lead to rebirth in the Desire Realm). Conversely, it should be known that there are 'Five Higher Fetters' (the five fetters that lead to rebirth in the Form and Formless Realms). The 'Forest' (thicket) that is spoken of can generate various aggregates of suffering, and its nature increases due to affection, hence it is called 'Dense Forest' (dense thicket). It can initiate various fights and lawsuits, such as anger and competition, hence it is called 'Strife' (contention). Because what it opposes is light, it is called 'Black' (darkness). Because it can lead to suffering, it is called 'Meaningless' (without meaning). Because it is useless, it is called 'Defect' (flaw). Because it has an inferior defiled nature, it is called 'Sinful' (sin). Because it should not be approached, it is called 'Should be Avoided' (should be avoided). Because it violates the pure precepts that have been taken, it is called 'Dusshila' (breach of discipline). The 'Evil Dharmas' that are spoken of refer to extreme shamelessness and lack of embarrassment, disbelief in the Buddha, etc., slander of the virtuous and noble, and correspondence with wrong views. Or it refers to the actual practice of various evil dharmas. Or it refers to greed, hatred, etc., and so on. It should be known that the 'Internally Decayed' refers to one who outwardly holds the appearance of a Shramana (mendicant), but inwardly does not have the practice of a Shramana, like a large tree whose outer bark is strong and beautiful, but whose interior is eaten by insects and empty without substance. 'Those Born Below', the detailed content is as follows: the laws of lower birth and non-lower birth.
門中說。水生蝸螺者。謂所聽受與水相似除渴愛故。若諸苾芻犯禁戒等。如彼蝸螺穢濁凈水。是故猶如有蝸螺水不堪飲用。應遠離故。螺音狗行者。謂諸苾芻習行惡行。于受利養臥具等時。自稱年雨最第一故。實非沙門稱沙門者。已失苾芻分稱有苾芻分故。實懷惡欲。而自稱言我是第一真沙門故。非梵行者。實非遠離淫慾穢法。而自稱言我遠離故。又失苾芻性。而自稱有苾芻性。是故說名妄稱梵行。實非沙門。而自稱言我是第一真實沙門。是故說名妄稱沙門。又舍所受故。名突尸羅。先舍惡法復還取故。名為惡法。形相意樂互不相稱。由是因緣名內朽敗。隨其所欲而行住故。名下產生。毀辱所聞故。名水生蝸螺。由邪受用諸信施故。名螺音狗行。邪言說故。名為妄稱沙門梵行。又有貪瞋癡忿恨等。乃至廣說諸雜碎事。攝事分中我當廣說。又有無常苦空無我生法老法乃至燒雞。隨其處所即于彼中我當廣說。
複次染者。謂樂著受用故。著者。謂即于彼無所顧惜故。饕餮者。謂希望未來所得受用事故。吞吸者。謂彼所餘助伴煩惱所吞吸故。迷悶者。次後當說。耽著者。謂堅執已得無所營為故。貪求者。謂追求未得勤加行故。欲者。謂于未得已得希求獲得及受用故。貪者。謂于受用喜樂堅著故。親昵及愛樂。如所親昵
【現代漢語翻譯】 現代漢語譯本：門中說：『水生蝸螺者』，是指所聽聞接受的教法與水相似，能去除渴愛。如果各位苾芻（bhiksu，佛教出家男眾）觸犯禁戒等，就像蝸牛和螺螄污染清水一樣。因此，就像有蝸牛和螺螄的水不能飲用一樣，應該遠離他們。『螺音狗行者』，是指各位苾芻習行惡行，在接受利養、臥具等時，自稱年資最高、最第一。實際上不是沙門（sramana，佛教出家修行者）卻自稱是沙門，已經失去了苾芻的身份卻自稱具有苾芻的身份。實際上懷有惡欲，卻自稱說『我是第一真沙門』。不是梵行者，實際上沒有遠離淫慾穢法，卻自稱說『我遠離了』。又失去了苾芻的性質，卻自稱具有苾芻的性質，因此被稱為妄稱梵行。實際上不是沙門，卻自稱說『我是第一真實沙門』，因此被稱為妄稱沙門。又因為捨棄了所受持的戒律，所以稱為『突尸羅』（dusila，毀戒者）。先捨棄了惡法又重新取回，所以稱為惡法。外在的形相和內心的意樂互相不相稱，因為這個因緣，稱為『內朽敗』。隨心所欲地行住，稱為『下產生』。毀辱所聽聞的教法，稱為『水生蝸螺』。由於邪惡地受用各位信徒的佈施，稱為『螺音狗行』。由於邪惡的言說，稱為『妄稱沙門梵行』。又有貪、瞋、癡、忿、恨等，乃至廣泛地敘說各種雜碎的事情，在《攝事分》中我將詳細敘說。 再次，『染者』，是指樂於執著于受用。『著者』，是指對於所執著的事物毫不顧惜。『饕餮者』，是指希望未來能夠獲得受用。『吞吸者』，是指被那些剩餘的、作為助伴的煩惱所吞噬。『迷悶者』，接下來會敘說。『耽著者』，是指堅固地執著于已經獲得的事物，不再有所作為。『貪求者』，是指爲了追求尚未獲得的事物而勤加努力。『欲者』，是指對於未獲得和已獲得的事物，都希望能夠獲得和受用。『貪者』，是指對於受用感到喜悅和堅固地執著。『親昵及愛樂』，就像所親昵的事物一樣。
【English Translation】 English version: It is said in the teachings: 'Those born from water, snails and conches,' refers to those who listen to and receive teachings that are like water, removing thirst and craving. If any bhikshus (bhiksu, Buddhist monks) violate precepts, they are like snails and conches polluting clear water. Therefore, just as water with snails and conches is unfit for drinking, they should be avoided. 'Those with conch-like voices and dog-like conduct,' refers to bhikshus who practice evil deeds, and when receiving offerings, bedding, etc., claim to be the most senior and foremost. They are not actually sramanas (sramana, Buddhist practitioners) but claim to be sramanas, having lost their status as bhikshus but claiming to have the status of bhikshus. They actually harbor evil desires but claim, 'I am the foremost true sramana.' They are not practicing the Brahma-conduct, not actually abandoning lustful and impure practices, but claim, 'I have abandoned them.' They have also lost the nature of a bhikshu but claim to have the nature of a bhikshu, therefore they are called falsely claiming to practice the Brahma-conduct. They are not actually sramanas but claim, 'I am the foremost true sramana,' therefore they are called falsely claiming to be sramanas. Furthermore, because they abandon the precepts they have received, they are called 'dusila' (dusila, one who breaks precepts). Having first abandoned evil dharmas and then taking them back, they are called evil dharmas. Their external appearance and internal intentions do not match, and because of this cause, they are called 'internally decayed.' They act and dwell according to their desires, and are called 'lowly born.' They defame the teachings they have heard, and are called 'born from water, snails and conches.' Because they evilly receive the offerings of the faithful, they are called 'those with conch-like voices and dog-like conduct.' Because of their evil speech, they are called 'falsely claiming to be sramanas practicing the Brahma-conduct.' There are also greed, hatred, delusion, anger, resentment, etc., and to extensively describe various miscellaneous matters, I will describe them in detail in the 'Compendium of Topics'. Furthermore, 'the stained' refers to those who delight in and are attached to enjoyment. 'The attached' refers to those who have no regard for what they are attached to. 'The gluttonous' refers to those who hope to obtain future enjoyment. 'The devouring' refers to being devoured by those remaining afflictions that serve as companions. 'The confused' will be discussed later. 'The addicted' refers to those who firmly cling to what they have obtained and do nothing more. 'The greedy' refers to those who diligently strive to pursue what they have not yet obtained. 'Desire' refers to the hope of obtaining and enjoying both what has not been obtained and what has already been obtained. 'Greed' refers to the joy and firm attachment to enjoyment. 'Intimacy and affection' are like the things one is intimate with.
所愛樂中。應知其相。藏者。謂于內所攝自體中愛故。護者。謂於他相續中愛故。執者。謂於我所中愛故。渴者。謂倍增希求故。所染者。謂貪居處故。所憍者。謂七種憍所居處故。所欲者。謂種種品類受用貪慾所居處故。所親昵者。謂是過去諸顧戀。愛所隨處故。所愛樂者。謂是現在諸欣喜愛所隨處故。又現法中串所習愛。名為親昵。宿世串習所發生愛。名為愛樂。所迷悶者。不能于中觀察功德及過失故。所貪著者。是耽樂心所居處故。所縛著者。是貪瞋癡所居處故。所希求者。能生愛故。所繫縛者。是一切結所居處故。是惡者者。謂能和合不善法故。為令現前而喜樂者。謂希望故。為令現前而言說者。謂以語言而追求故。為令證得而遽務者。謂生貪著身追求故。耽著而住者。謂得已抱持而不捨故。等染者。謂於樂受起貪慾故。等惡者。謂于苦受起瞋恚故。等愚者。謂於三受起愚癡故。顧戀者。謂於過去故。繫心者。謂于未來故。劬勞者。謂由彼因緣正起追求故。熾然者。謂所欲果遂起染污心故。燒者。謂所欲衰損起染污心故。惱者。謂所得變壞故。為祈禱者。顯示取著吉祥愛故。為觸對者。顯示取著摩執愛故。為希求者。顯示取著與利愛故。為欣悅者。顯示取著如意思惟所有愛故。又于諸欲其心趣入清凈。乃至廣
【現代漢語翻譯】 現代漢語譯本 在所愛和快樂的事物中。應當瞭解它們的各種表現形式。『藏』，指的是對自身所包含的自體產生愛戀。『護』，指的是對他人的相續產生愛戀。『執』，指的是對我所擁有的事物產生愛戀。『渴』，指的是加倍地希望得到更多。『所染』，指的是貪戀居住的場所。『所憍』，指的是七種憍慢所依附的地方。『所欲』，指的是對各種品類的受用產生貪慾的地方。『所親昵』，指的是過去種種顧戀和愛所伴隨的地方。『所愛樂』，指的是現在種種欣喜和愛所伴隨的地方。此外，現在生活中串習的愛稱為『親昵』，宿世串習所產生的愛稱為『愛樂』。『所迷悶』，指的是不能在其中觀察到功德和過失。『所貪著』，指的是耽樂之心所依附的地方。『所縛著』，指的是貪、嗔、癡所依附的地方。『所希求』，指的是能夠產生愛的地方。『所繫縛』，指的是一切結使所依附的地方。『是惡者』，指的是能夠和合不善法。『為令現前而喜樂者』，指的是因為希望而感到喜悅。『為令現前而言說者』，指的是用語言來追求。『為令證得而遽務者』，指的是產生貪著，用身體去追求。『耽著而住者』，指的是得到之後抱持不放。『等染者』，指的是對樂受生起貪慾。『等惡者』，指的是對苦受生起嗔恚。『等愚者』，指的是對三種感受生起愚癡。『顧戀者』，指的是對過去的事物。『繫心者』，指的是對未來的事物。『劬勞者』，指的是由於這些因緣而努力追求。『熾然者』，指的是所希望的結果實現后，生起染污之心。『燒者』，指的是所希望的事物衰損后，生起染污之心。『惱者』，指的是所得之物變壞。『為祈禱者』，顯示的是取著吉祥的愛。『為觸對者』，顯示的是取著摩挲執取的愛。『為希求者』，顯示的是取著給予利益的愛。『為欣悅者』，顯示的是取著如自己意思思惟的愛。此外，對於各種慾望，內心趨向清凈，乃至廣闊。
【English Translation】 English version Among things loved and enjoyed, one should understand their characteristics. 'Concealing' (藏者, Cáng zhě), refers to love arising from the self contained within. 'Protecting' (護者, Hù zhě), refers to love arising in the continuum of others. 'Grasping' (執者, Zhí zhě), refers to love arising in what is considered 'mine'. 'Thirsting' (渴者, Kě zhě), refers to the increased desire for more. 'Stained' (所染者, Suǒ rǎn zhě), refers to the attachment to dwelling places. 'Arrogant' (所憍者, Suǒ jiāo zhě), refers to the place where the seven types of arrogance reside. 'Desiring' (所欲者, Suǒ yù zhě), refers to the place where greed for various kinds of enjoyment resides. 'Familiar' (所親昵者, Suǒ qīnnì zhě), refers to the places accompanied by past attachments and love. 'Delighting' (所愛樂者, Suǒ àilè zhě), refers to the places accompanied by present joys and love. Furthermore, love cultivated in the present life is called 'familiar', while love arising from past life cultivation is called 'delighting'. 'Bewildered' (所迷悶者, Suǒ mímèn zhě), refers to the inability to observe merits and faults within. 'Attached' (所貪著者, Suǒ tānzhù zhě), refers to the place where the mind indulging in pleasure resides. 'Bound' (所縛著者, Suǒ fùzhù zhě), refers to the place where greed, hatred, and delusion reside. 'Aspiring' (所希求者, Suǒ xīqiú zhě), refers to that which can generate love. 'Bound' (所繫縛者, Suǒ xìfù zhě), refers to the place where all fetters reside. 'Evil' (是惡者者, Shì è zhě zhě), refers to that which can combine with unwholesome dharmas. 'Rejoicing at its appearance' (為令現前而喜樂者, Wèi lìng xiànqián ér xǐlè zhě), refers to joy arising from hope. 'Speaking for its appearance' (為令現前而言說者, Wèi lìng xiànqián ér yánshuō zhě), refers to pursuing with language. 'Striving for its attainment' (為令證得而遽務者, Wèi lìng zhèngdé ér jùwù zhě), refers to pursuing with the body due to attachment. 'Dwelling in indulgence' (耽著而住者, Dānzhù ér zhù zhě), refers to holding onto what has been obtained and not letting go. 'Equally stained' (等染者, Děng rǎn zhě), refers to greed arising from pleasant feelings. 'Equally evil' (等惡者, Děng è zhě), refers to anger arising from painful feelings. 'Equally ignorant' (等愚者, Děng yú zhě), refers to ignorance arising from the three types of feelings. 'Clinging' (顧戀者, Gùliàn zhě), refers to past things. 'Mindful' (繫心者, Xìxīn zhě), refers to future things. 'Striving' (劬勞者, Qúláo zhě), refers to diligently pursuing due to those causes and conditions. 'Burning' (熾然者, Chìrán zhě), refers to a defiled mind arising when the desired result is achieved. 'Scorching' (燒者, Shāo zhě), refers to a defiled mind arising when the desired thing diminishes. 'Afflicting' (惱者, Nǎo zhě), refers to the deterioration of what has been obtained. 'Praying' (為祈禱者, Wèi qídǎo zhě), shows attachment to auspicious love. 'Touching' (為觸對者, Wèi chùduì zhě), shows attachment to the love of fondling and grasping. 'Seeking' (為希求者, Wèi xīqiú zhě), shows attachment to the love of giving benefits. 'Rejoicing' (為欣悅者, Wèi xīnyuè zhě), shows attachment to the love of thinking as one pleases. Furthermore, regarding all desires, the mind inclines towards purity, and so on, extensively.
說於五種出離界。應知如前三摩呬多地已說。言憍醉者。謂與三憍共相應故。極憍醉者。謂依上憍遍於諸惡不善法中。能令其心不防護故。趣憍醉者。謂于憍醉所有因緣受學轉故。于諸欲中生等憍者。謂不觀過受用欲故。平安者。謂樂受自相故。領受者。謂諸受共相故。趣受者。謂余受因相故。又欲貪堅著拘礙饕餮等貪。如聞所成地已說。
複次言內垢者。謂于怨意樂堅持不捨故。內忌者。謂于所愛障礙住故。內敵者。謂能引發所不愛故。內怨者。謂能引發所不宜故。又不可喜不可樂不可愛等。翻可喜等如前應知。又言苦者。謂彼自性苦。亦隨憶念苦故。損害者。謂現前苦故。違逆者。謂於三世思惟苦故。不順意者。謂現有苦能損害故。又苦猛利堅硬辛楚不可意等。如攝事分我當廣說。又暴惡者。是其總句。䖧𧍗者。粗言猛切故。怨字語者。謂造文字無有依違粗獷言故。怨嫌者。謂毀辱所依故。憤發者。謂出言顯發惡意樂故。恚害者。謂以手等而加害故。顰蹙而住者。謂憤害已后顰蹙眉面默然而住故。遍生憤恚者。謂數數追念不饒益相。深懷怨恨惱亂心故。若生煩惱惱亂其心。由此因緣便住于苦。如說苾芻懈怠雜諸惡便住于眾苦。有苦者。謂彼攝受未來苦故。有匱者。謂彼遠離諸善品故。有災者。謂彼能為余惑
【現代漢語翻譯】 現代漢語譯本： 關於五種出離的界限，應當瞭解如同前面在『三摩呬多地』（Samāhitā-bhūmi，已得三摩地之境地）中所說的。說到『憍醉』，是指與三種『憍』（māna，我慢）共同相應的緣故。『極憍醉』，是指依仗著上述的『憍』，遍佈于各種惡和不善法之中，能夠使他的心不加防護的緣故。『趣憍醉』，是指對於『憍醉』的所有因緣，接受學習和轉變的緣故。對於各種慾望產生『等憍』，是指不觀察過患而受用慾望的緣故。『平安』，是指樂受的自相的緣故。『領受』，是指各種感受的共相的緣故。『趣受』，是指其餘感受的因相的緣故。還有，對於欲貪的堅固執著、拘禁障礙、饕餮等貪婪，如同在『聞所成地』（Śruta-mayī-bhūmi，由聽聞而成就的境界）中所說的。
再者，說到『內垢』，是指對於怨恨的意樂堅持不捨的緣故。『內忌』，是指對於所愛之物的障礙而安住的緣故。『內敵』，是指能夠引發所不喜愛之物的緣故。『內怨』，是指能夠引發所不適宜之物的緣故。還有，『不可喜』、『不可樂』、『不可愛』等等，與『可喜』等等相反，應當如前面所說的那樣理解。又說到『苦』，是指那苦的自性，也是隨之憶念而產生的苦的緣故。『損害』，是指現前的苦的緣故。『違逆』，是指對於三世思惟而產生的苦的緣故。『不順意』，是指現有的苦能夠損害的緣故。還有，『苦猛利』、『堅硬』、『辛楚』、『不可意』等等，如同在《攝事分》（Saṃgraha-vastu，論事的分類）中我將要廣泛解說的。還有，『暴惡』，是總括性的語句。『䖧𧍗』，是指粗暴的言語猛烈而急切的緣故。『怨字語』，是指造作文字而沒有依據，粗獷的言語的緣故。『怨嫌』，是指毀辱所依靠之物的緣故。『憤發』，是指出口顯露出惡意和樂於此的緣故。『恚害者』，是指用手等等而加以傷害的緣故。『顰蹙而住』，是指憤恨傷害之後，皺著眉頭，默然而住的緣故。『遍生憤恚』，是指屢次追念不饒益的相狀，深深地懷著怨恨，惱亂內心的緣故。如果產生煩惱而惱亂他的內心，由此因緣，便安住在痛苦之中。正如所說，比丘懈怠，夾雜著各種惡行，便安住在眾多的痛苦之中。『有苦者』，是指他攝取了未來的痛苦的緣故。『有匱者』，是指他遠離了各種善品的緣故。『有災者』，是指他能夠成為其他迷惑的...
【English Translation】 English version: Regarding the five kinds of boundaries of liberation, it should be understood as previously explained in the 『Samāhitā-bhūmi』 (三摩呬多地, the state of having attained Samadhi). When it says 『intoxicated with pride』 (憍醉), it refers to being associated with the three kinds of 『pride』 (māna, 我慢). 『Extremely intoxicated with pride』 (極憍醉) refers to relying on the aforementioned 『pride』 and pervading various evil and unwholesome dharmas, which can cause one's mind to be unguarded. 『Inclined to be intoxicated with pride』 (趣憍醉) refers to accepting, learning, and transforming all the causes and conditions of 『intoxication with pride.』 『Generating equal pride』 (等憍) in various desires refers to enjoying desires without observing their faults. 『Peace』 (平安) refers to the self-nature of pleasurable feeling. 『Reception』 (領受) refers to the common characteristics of various feelings. 『Inclination to feeling』 (趣受) refers to the causal characteristics of other feelings. Furthermore, the firm attachment, confinement, obstruction, gluttony, and other forms of greed for desire are as explained in the 『Śruta-mayī-bhūmi』 (聞所成地, the stage attained through hearing).
Furthermore, 『internal defilement』 (內垢) refers to persistently clinging to and not abandoning the intention of resentment. 『Internal jealousy』 (內忌) refers to dwelling on obstacles to what is loved. 『Internal enemy』 (內敵) refers to being able to cause what is not loved. 『Internal grievance』 (內怨) refers to being able to cause what is unsuitable. Moreover, 『unpleasant』 (不可喜), 『unenjoyable』 (不可樂), 『unlovable』 (不可愛), and so on, are the opposite of 『pleasant』 and should be understood as previously explained. Also, 『suffering』 (苦) refers to the nature of suffering itself, and also the suffering that arises from remembering it. 『Harm』 (損害) refers to present suffering. 『Opposition』 (違逆) refers to suffering contemplated in the three times. 『Unpleasant』 (不順意) refers to existing suffering that can cause harm. Furthermore, 『intense suffering』 (苦猛利), 『hardness』 (堅硬), 『bitterness』 (辛楚), 『unpleasantness』 (不可意), and so on, will be extensively explained by me in the Saṃgraha-vastu (攝事分, Categories of Matters). Furthermore, 『violent』 (暴惡) is a general term. 『Harsh』 (䖧𧍗) refers to rough words that are fierce and urgent. 『Words of resentment』 (怨字語) refers to creating words without basis, being rough and unrefined. 『Resentment and dislike』 (怨嫌) refers to defaming what is relied upon. 『Indignation』 (憤發) refers to expressing malicious intent in speech and taking pleasure in it. 『Hurtful anger』 (恚害者) refers to causing harm with hands, etc. 『Dwelling with a frown』 (顰蹙而住) refers to frowning and remaining silent after being angry and causing harm. 『Universally generating anger』 (遍生憤恚) refers to repeatedly recalling unfavorable aspects, deeply harboring resentment, and disturbing the mind. If afflictions arise and disturb the mind, one dwells in suffering due to this cause. As it is said, a bhikṣu who is lazy and mixed with various evils dwells in many sufferings. 『Having suffering』 (有苦者) refers to his taking on future suffering. 『Having lack』 (有匱者) refers to his being far from various wholesome qualities. 『Having disaster』 (有災者) refers to his being able to cause other delusions...
因故。有熱者。謂於後時發熱惱故。又言苦者。是其總句。有苦者。謂憂苦相應故。有匱者。謂樂受變壞故。有災者。謂在不苦不樂受中。於二不解脫故。有熱者。謂於樂等如其所應有貪瞋癡火故。又於過去有苦。于未來有匱。又害者者。顯示攝受上品怨嫌故。敵者。怨者。如前已說。又摧伏者。謂與未生士用生相違故。破壞者。謂與生已士用住相違故。為他所勝者。謂與未生功能生相違故。落在他後者。謂與已生功能住相違故。又不摧伏不破壞非所勝有所勝者。如是諸句由前諸句其義應知。
複次在前際無智者。謂於過去諸行無常法性。不了知故。於後際無智者。謂于現在諸行盡滅法性。不了知故。於前后際無智者。謂于未來諸行當生法性及當生已當盡法性。不了知故。彼于如是不了知者。謂依前際等起不如理思惟。我於過去世為曾有耶。乃至廣說。我為是誰。誰當是我。今此有情從何而來。於此沒已當往何所。如是依前後際不如理作意故。于如是無常法性。愚癡不了。于諸行中我見隨逐。于內于外俱於二種。唯有法性不能了知。內謂內處。外謂外跡。內外即是根所住處及以法處。由彼諸法于內可得。又是外處之所攝故。于業無智者。謂于諸業唯有行性不能了知。而妄計度我為作者。于異熟無智者。謂于有情
【現代漢語翻譯】 現代漢語譯本：因為這個緣故，說『有熱』，是指在之後的時間裡會因發熱而感到苦惱。又說『苦』，這是總括性的說法。說『有苦』，是指與憂愁苦惱相應。說『有匱』，是指快樂的感受會變壞。說『有災』，是指處於不苦不樂的感受中，對兩種感受都不能解脫。說『有熱』，是指對於快樂等等，如其所應地有貪、嗔、癡的火焰。又，對於過去有苦，對於未來有匱。『又害者』，顯示攝受上品的怨恨嫌隙。『敵者』，『怨者』，如前面已經說過的那樣。『又摧伏者』，是指與未產生的士用生起的狀態相違背。『破壞者』，是指與已經產生的士用住留的狀態相違背。『為他所勝者』，是指與未產生的功能生起的狀態相違背。『落在他後者』，是指與已經產生的功能住留的狀態相違背。『又不摧伏不破壞非所勝有所勝者』，像這些語句，通過前面的語句，它們的含義應該可以理解。 再次，在前際無智，是指對於過去諸行的無常法性，不能瞭解的緣故。在後際無智，是指對於現在諸行的盡滅法性，不能瞭解的緣故。在前後際無智，是指對於未來諸行當生法性以及當生之後當盡法性，不能瞭解的緣故。他們對於像這樣不能瞭解的人，是指依靠前際等等，生起不如理的思惟，『我在過去世曾經存在嗎？』乃至廣說，『我是誰？誰將是我？現在這些有情從哪裡來？從這裡死後將往哪裡去？』像這樣依靠前後際不如理的作意，因此對於像這樣的無常法性，愚癡而不能瞭解。在諸行中，我見隨之而生，在內在外都是這樣。只有法性不能瞭解。內是指內處（指眼、耳、鼻、舌、身、意六根）。外是指外跡（指色、聲、香、味、觸、法六塵）。內外就是根所住之處以及法處。因為那些法在內可以得到，又是外處所攝的緣故。對於業無智，是指對於諸業只有行為的性質不能瞭解，而妄加揣度『我』是作者。對於異熟無智，是指對於有情（指一切有情眾生）
【English Translation】 English version: Therefore, it is said 'having heat,' referring to the distress caused by fever in later times. Furthermore, 'suffering' is a general term. 'Having suffering' refers to being associated with sorrow and distress. 'Having lack' refers to the changing and decaying of pleasant sensations. 'Having disaster' refers to being in a state of neither suffering nor pleasure, unable to be liberated from either. 'Having heat' refers to the flames of greed, hatred, and delusion associated with pleasure, etc., as appropriate. Moreover, there is suffering in the past and lack in the future. 'And the harmer' shows the acceptance of superior resentment and suspicion. 'The enemy,' 'the hater,' as previously mentioned. 'And the subduer' refers to being contrary to the arising state of an unproduced effort. 'The destroyer' refers to being contrary to the abiding state of an already produced effort. 'Being overcome by others' refers to being contrary to the arising state of an unproduced function. 'Falling behind others' refers to being contrary to the abiding state of an already produced function. 'And neither subduing nor destroying, neither being overcome nor having overcome,' the meanings of these phrases should be understood through the preceding phrases. Furthermore, being without wisdom regarding the past refers to not understanding the impermanent nature of past phenomena. Being without wisdom regarding the future refers to not understanding the cessation nature of present phenomena. Being without wisdom regarding the past and future refers to not understanding the nature of future phenomena that will arise and, having arisen, will cease. Those who do not understand in this way arise from the past, etc., giving rise to irrational thoughts such as, 'Did I exist in the past?' and so on, extensively, 'Who am I? Who will I be? Where do these sentient beings come from? Where will they go after death?' Thus, relying on irrational attention to the past and future, they are foolish and unable to understand such impermanent nature. The view of 'I' follows along in all phenomena, both internally and externally. They are unable to understand only the nature of phenomena. 'Internal' refers to the internal bases (the six sense organs: eye, ear, nose, tongue, body, and mind). 'External' refers to the external traces (the six sense objects: form, sound, smell, taste, touch, and mental objects). Internal and external are the places where the sense organs reside and the objects of mind. Because those phenomena can be obtained internally and are also included in the external places. Being without wisdom regarding karma refers to not understanding that karma only has the nature of action, and falsely speculating that 'I' am the doer. Being without wisdom regarding the maturation of karma refers to sentient beings (all sentient beings)
世間及器世間。若余境界業因所起。妄計自在作者生者。于業異熟無智者。謂遍愚一切。獲得誹謗業果邪見。此即宣說外道異生於諸法中所有無智。于佛無智者。謂不了知如來法身及諸形相。於法無智者。謂不了知善說等相。于僧無智者。謂不了知善行等相。于苦等無智者。謂如諸經所分別相。及十六行中。不了知故。于因無智者。謂于無明等諸有支中能為行等所有因性。不了知故。于因所生無智者。謂於行等諸有支中從無明等因所生性不了知故。又于雜染清凈品法。謂不善善有罪無罪過患功德。相應故隨順黑白。謂無明明分故。黑黑異熟。白白異熟。及有對分。謂即黑白黑白異熟。如是一切皆從因緣之所生故。名為緣生。于彼一切不了知故。名為無智。或於六觸處不能如實遍通達者。謂於六處順樂受等觸所生中。彼滅寂靜不能如實遍了知故。又此加行不能如實於法通達知見現觀者。謂即于彼法不如實知故。于彼於此者。于如所說或所未說。無知者。于不現見。無見者。于現見現前。無現觀者。于如實證不由他緣。黑闇者。于其實事不正了知。愚癡者。于不實事妄生增益。無明者。于所知事不能善巧。于彼彼處不正了知。謂于彼彼所說義中。及於名句文身不能解了。昏闇者。成就誹謗一切邪見。又障蓋無眼等廣說如攝
【現代漢語翻譯】 現代漢語譯本 世間和器世間（指有情眾生所居住的環境）。如果其他境界是由業因所產生的，錯誤地認為有自在的作者和生者，對於業的異熟果報沒有智慧的人，就稱為普遍愚癡，會獲得誹謗業果的邪見。這就在宣說外道異生對於諸法所有的無智。 對於佛沒有智慧的人，就是不瞭解如來的法身和各種形相（相好）。對於法沒有智慧的人，就是不瞭解善說（佛所說的法）等相。對於僧沒有智慧的人，就是不瞭解善行（僧眾的修行）等相。對於苦等沒有智慧的人，就是不瞭解如各種經中所分別的相，以及十六行觀中，因為不瞭解的緣故。 對於因沒有智慧的人，就是對於無明等諸有支中，能夠作為行等（其他有支）的因的性質，因為不瞭解的緣故。對於因所生沒有智慧的人，就是對於行等諸有支中，從無明等因所產生的性質，因為不瞭解的緣故。 又對於雜染和清凈的品類法，就是不善和善、有罪和無罪、過患和功德，因為相應的緣故，隨順黑白（業）。就是沒有明，明分（善業）的緣故，黑（業）產生黑（苦）的異熟果報，白（業）產生白（樂）的異熟果報。以及有對分，就是黑白（業）產生黑白（苦樂）的異熟果報。像這樣一切都是從因緣所生的緣故，稱為緣生。對於這一切不瞭解的緣故，稱為無智。 或者對於六觸處不能如實普遍通達的人，就是對於六處順樂受等觸所生中，它們的滅寂靜不能如實普遍瞭解的緣故。又此加行不能如實於法通達知見現觀的人，就是對於這些法不如實知曉的緣故。 『于彼於此』，就是對於如所說或者所未說的，沒有知曉的人。對於不現見（的事物），沒有見解的人。對於現見現前（的事物），沒有現觀的人。對於如實證悟不由他緣（的真理），是黑闇的人。對於真實的事情不能正確瞭解，是愚癡的人。對於不真實的事情妄生增益，是無明的人。對於所知的事情不能善巧，在各個地方不能正確瞭解，就是在各個所說義中，以及對於名句文身不能理解。 昏闇的人，成就誹謗一切的邪見。又障蓋、無眼等，廣泛地如《攝論》中所說。
【English Translation】 English version The world and the container world (referring to the environment where sentient beings live). If other realms arise from karmic causes, falsely assuming there are independent creators and beings, those without wisdom regarding the maturation of karma are called universally ignorant and acquire the wrong view of slandering karmic consequences. This is to declare the ignorance of non-Buddhist beings regarding all dharmas. Those without wisdom regarding the Buddha are those who do not understand the Dharmakaya (Dharma body) and various forms (auspicious marks) of the Tathagata. Those without wisdom regarding the Dharma are those who do not understand the characteristics of the well-spoken Dharma, and so on. Those without wisdom regarding the Sangha are those who do not understand the characteristics of good conduct, and so on. Those without wisdom regarding suffering, etc., are those who do not understand the aspects as distinguished in various sutras, and in the sixteen aspects of contemplation, due to not understanding. Those without wisdom regarding causes are those who do not understand the nature of ignorance, etc., among the twelve links of dependent origination, as the cause for action, etc. Those without wisdom regarding what arises from causes are those who do not understand the nature of action, etc., among the twelve links of dependent origination, arising from causes such as ignorance. Furthermore, regarding the categories of defiled and pure dharmas, such as unwholesome and wholesome, sinful and sinless, faults and merits, due to their correspondence, they accord with black and white (karma). That is, without brightness, due to the division of brightness (wholesome karma), black (karma) produces the black (suffering) maturation, and white (karma) produces the white (happiness) maturation. And the opposing divisions, that is, black and white (karma) produce black and white (suffering and happiness) maturation. All of this arises from conditions, hence it is called conditioned arising. Not understanding all of this is called ignorance. Or those who cannot truly and universally comprehend the six sense bases, that is, regarding the arising of pleasant feelings, etc., from contact with the six sense bases, they cannot truly and universally understand their cessation and tranquility. Furthermore, those who cannot truly and directly perceive the Dharma through practice, that is, they do not truly know these dharmas. 『Regarding this and that,』 that is, those who do not know what has been said or not said. Those who have no view of what is not apparent. Those who have no direct perception of what is apparent and present. Those who are in darkness regarding the truth of realizing without relying on others. Those who do not correctly understand the truth are foolish. Those who falsely increase what is not true are ignorant. Those who are not skillful in what is to be known, and do not correctly understand in various places, that is, in the various meanings that are spoken, and do not understand the body of names, phrases, and words. Those who are in darkness achieve the wrong view of slandering everything. Furthermore, obstacles, coverings, lack of eyes, etc., are extensively explained as in the Compendium of Abhidharma.
事分。又覆蔽隱沒昏昧遍昏昧等。廣說如愛契經。不恭敬者。不修恭敬故。不尊重者。不信彼德故。不貴尚者。令彼所欲有匱乏故。不供養者。不施利養故。又不恭敬乃至不供養者。當知展轉后句釋前。又不恭敬不尊重不信。有而聽聞法等。廣說如攝抉擇分。又不承聽者。不欲聞故。不審聽者。心散亂故。不住奉教心者。不欲修行故。不修正行者。於法隨法不如意樂正修行故。又不受學轉者。于大師聖教不能證故。又樂睡眠虛度生命者。是其總句。唐捐者。不能修往善趣因故。無果者。不能得彼善趣果故。無義者。不能修得涅槃因故。無利者。不能得彼涅槃果故。又問少病惱不者。界無不平等故。少事業不者。加行事業無不平等故。起居輕利不者。希須飲食既飲食已易消化故。又務力樂及無罪等。如聲聞地食知量中已說其相。又不簡擇不極簡擇等。廣說如聲聞地。又不思惟不稱量等。廣說亦如聲聞地。
複次少者。高廣量不相應故。小者。卑狹量相應故。鮮者。才受世間言說量故。
複次或異門者。自相差別故。或意趣者。俗相差別故。或殊異者。因相差別故。
如是名為攝異門分。如是異門于諸經中隨其粗顯言多用者。略已採集示差別義。其餘無量諸佛世尊所說異門及義差別。由此方隅由此所學
【現代漢語翻譯】 現代漢語譯本 事分。又覆蔽、隱沒、昏昧、遍昏昧等，詳細的解釋如同《愛契經》（指詳細解釋愛的各種經文）。不恭敬者，因為不修習恭敬的緣故。不尊重者，因為不相信他的德行的緣故。不貴尚者，因為使他所希望的東西有所匱乏的緣故。不供養者，因為不施捨利益供養的緣故。又不恭敬乃至不供養者，應當知道這是用後面的句子解釋前面的句子。又不恭敬、不尊重、不信，卻有聽聞佛法等行為，詳細的解釋如同《攝抉擇分》（瑜伽師地論的一部分）。又不承聽者，因為不想聽聞的緣故。不審聽者，因為心散亂的緣故。不住奉教心者，因為不想修行的緣故。不修正行者，因為對於法隨法不如意地修行。又不受學轉者，因為對於大師的聖教不能夠證悟的緣故。又樂睡眠虛度生命者，這是總括性的句子。唐捐者，不能修往善趣（好的去處）的因的緣故。無果者，不能得到那個善趣的果報的緣故。無義者，不能修得涅槃（寂滅）的因的緣故。無利者，不能得到那個涅槃的果的緣故。又問少病惱不，是因為界（身體的組成部分）沒有不平等的緣故。少事業不，是因為加行事業沒有不平等的緣故。起居輕利不，是因為希望飲食，並且飲食后容易消化的緣故。又務力樂及無罪等，如同《聲聞地》（瑜伽師地論的一部分）的《食知量》中已經說過的樣子。又不簡擇、不極簡擇等，詳細的解釋如同《聲聞地》。又不思惟、不稱量等，詳細的解釋也如同《聲聞地》。 複次，少者，因為高廣的量不相應的緣故。小者，因為卑狹的量相應的緣故。鮮者，才能夠接受世間言說的量的緣故。 複次，或異門者，因為自相差別的緣故。或意趣者，因為俗相差別的緣故。或殊異者，因為因相差別的緣故。 像這樣叫做攝異門分。像這樣，各種不同的說法在各種經典中，隨著粗顯易懂、用得多的說法，已經略微地收集起來，顯示其差別的意義。其餘無量諸佛世尊所說的不同說法以及意義的差別，由此方向，由此所學。
【English Translation】 English version Division of Matters. Furthermore, covering, concealing, obscuring, completely obscuring, etc., are extensively explained as in the Āyakṣema Sūtra (Scripture on the Benefit of Love). 'Not respectful' means because one does not cultivate respect. 'Not reverent' means because one does not believe in his virtues. 'Not esteeming' means because one causes a deficiency in what he desires. 'Not offering' means because one does not bestow benefits and offerings. Moreover, 'not respectful' up to 'not offering' should be understood as the latter clauses explaining the former. Furthermore, 'not respectful,' 'not reverent,' 'not believing,' yet having activities such as listening to the Dharma, etc., are extensively explained as in the Saṃgraha-vinirṇaya (Compendium of Determinations, part of the Yogācārabhūmi). 'Not listening' means because one does not want to hear. 'Not carefully listening' means because the mind is distracted. 'Not abiding in a mind of devoted instruction' means because one does not want to practice. 'Not correctly practicing' means because one does not practice the Dharma and following the Dharma according to one's wishes. Furthermore, 'not receiving and learning the transmission' means because one cannot realize the Great Teacher's holy teachings. Moreover, 'enjoying sleep and wasting life' is a summary statement. 'In vain' means because one cannot cultivate the causes for going to good destinies. 'Without fruit' means because one cannot obtain the fruits of those good destinies. 'Without meaning' means because one cannot cultivate the causes for attaining Nirvana (liberation). 'Without benefit' means because one cannot obtain the fruits of that Nirvana. Furthermore, asking 'Are there few illnesses and afflictions?' is because the elements (constituents of the body) are not in equilibrium. 'Are there few activities?' is because the activities of effort are not in equilibrium. 'Is rising and moving about light and easy?' is because one desires food and, having eaten, it is easily digested. Furthermore, 'striving for strength and joy and being without fault,' etc., as the characteristics have already been described in the Śrāvakabhūmi (Trainee Disciple Section, part of the Yogācārabhūmi) in the section on 'Knowing the Measure of Food.' Furthermore, 'not discerning,' 'not extremely discerning,' etc., are extensively explained as in the Śrāvakabhūmi. Furthermore, 'not thinking,' 'not weighing,' etc., are also extensively explained as in the Śrāvakabhūmi. Furthermore, 'few' means because the measure of height and breadth is not corresponding. 'Small' means because the measure of lowness and narrowness is corresponding. 'Scarce' means because it is only capable of receiving the measure of worldly speech. Furthermore, 'or different aspects' means because of the differences in self-characteristics. 'Or intentions' means because of the differences in conventional characteristics. 'Or distinct' means because of the differences in causal characteristics. Thus, this is called the 'Compendium of Different Aspects' section. Thus, these different expressions, among the various sutras, according to those that are coarse and obvious and frequently used, have been briefly collected to show the meaning of their differences. The remaining immeasurable different expressions and differences in meaning spoken by all the Buddhas and World-Honored Ones can be understood from this direction, from what is learned here.
由此言教。應當精勤別別思擇異門異義顯示安立。
瑜伽師地論卷第八十四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十五
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事行擇攝第一之一
如是已說攝異門。云何攝事。謂由三處應知攝事。一者素呾纜事。二者毗奈耶事。三者摩呾理迦事。
云何素呾纜事。謂由二十四處略攝一切契經。一者別解脫契經。二者事契經。三者聲聞相應契經。四者大乘相應契經。五者未顯了義令顯了契經。六者已顯了義更令明凈契經。七者先時所作契經。八者稱讚契經。九者顯示黑品契經。十者顯示白品契經。十一者不了義契經。十二者了義契經。十三者義略文句廣契經。十四者義廣文句略契經。十五者義略文句略契經。十六者義廣文句廣契經。十七者義深文句淺契經。十八者義淺文句深契經。十九者義深文句深契經。二十者義淺文句淺契經。二十一者遠離當來過失契經。二十二者遠離現前過失契經。二十三者除遣所生疑惑契經。二十四者為令正法久住契經。
別解脫契經者。謂於是中依五犯聚及出五犯聚說過。一百五十學處為令自愛諸善男子精勤修學。
事契經者。謂四阿笈摩。一者雜阿笈摩
。二者中阿笈摩。三者長阿笈摩。四者增一阿笈摩。雜阿笈摩者。謂於是中世尊觀待彼彼所化。宣說如來及諸弟子所說相應。蘊界處相應。緣起食諦相應。念住正斷神足根力覺支道支入出息念學證凈等相應。又依八眾說眾相應。后結集者為令聖教久住。結嗢拖南頌。隨其所應次第安布。當知如是一切相應略由三相。何等為三。一是能說。二是所說。三是所為說。若如來若如來弟子是能說。如弟子所說佛所說分。若所了知若能了知。是所說。如五取蘊六處因緣相應分。及道品分。若諸苾芻天魔等眾。是所為說。如結集品。如是一切粗略標舉能說所說及所為說。即彼一切事相應教間廁鳩集。是故說名雜阿笈摩。即彼相應教。復以余相處中而說。是故說名中阿笈摩。即彼相應教。更以余相廣長而說。是故說名長阿笈摩。即彼相應教更以一二三等漸增分數道理而說。是故說名增一阿笈摩。如是四種師弟展轉傳來於今。由此道理是故說名阿笈摩。是名事契經。於十二分教中除方廣分。餘名聲聞相應契經。即方廣分名大乘相應契經。此分別義如前應知。
如是四種契經。由余未顯了義令顯了等二十種契經。如其所應當知其相。
從是已后依此所說四種契經。當說契經摩呾理迦。為欲抉擇如來所說。如來所稱所贊所美先
聖契經。譬如無本母字義不明瞭。如是本母所不攝經。其義隱昧義不明瞭。與此相違義即明瞭。是故說名摩呾理迦。總嗢拖南曰。
界略教想行 速通因斷支 二品智事諍 無厭少欲住
別嗢拖南曰。
界說前行觀察果 愚相無常等定界 二種漸次應當知 非斷非常及染凈
有四種所化有情。先數習邪解脫見所整合界。何等為四。謂于先有先世先身先所得自體中。聽聞常見增上不正法。不如理作意增上力故。於今由彼為因由彼為緣。數習邪解脫見所整合界。如說由常見。如是由斷見。由現法涅槃見由薩迦耶見。廣說亦爾。此中世尊由種種勝解智力種種界智力增上力故。尋求彼先勝解及彼后界。如其所應為調伏彼邪勝解界故。多分為轉四種法教。或為余智未成熟者令彼智成熟故。智已成熟者令彼解脫諸煩惱故。為初邪界有情。說因滅故行滅。由行盡門說無常性。為調伏彼邪勝解界故。為隨第二邪界有情。說因集故行集。由行起門說無常性。為調伏彼邪勝解界故。為隨第三邪界有情。由諸行苦門轉正法教。為調伏彼邪勝解界故。為隨第四邪界有情。若離諸行起薩迦耶見行者。由諸行空門轉正法教。若即諸行起薩迦耶見行者。由無我門轉正法教。為調伏彼邪勝解界故。
複次善說法
【現代漢語翻譯】 現代漢語譯本：聖契經。譬如沒有根本的母字，其意義就不明瞭。像這樣，不被根本母字所包含的經典，它的意義就隱晦不明。與此相反，意義就明瞭。所以稱為摩呾理迦（Mātrka，論母）。總的綱要如下：
界、略、教、想、行，速、通、因、斷、支，二品、智、事、諍，無厭、少欲、住。
分別的綱要如下：
界說、前行、觀察果，愚相、無常等、定界，二種、漸次應當知，非斷、非常及染凈。
有四種可以被教化的有情。他們先前數習邪解脫見所形成的界限。哪四種呢？即對於先前存在、前世、前身、先前獲得的自體中，聽聞常見增長的不正法，不如理作意增長的力量，因此現在由於那些為因，由於那些為緣，數習邪解脫見所形成的界限。如所說由常見。像這樣由斷見，由現法涅槃見，由薩迦耶見（Satkāya-dṛṣṭi，有身見）。廣泛地說也是這樣。這裡世尊由於種種殊勝的勝解智力，種種界智力增長的力量，尋求他們先前的勝解以及他們後來的界限。根據他們所適應的，爲了調伏他們邪惡的勝解界限的緣故，多分地轉四種法教。或者爲了其餘智慧尚未成熟的人，使他們的智慧成熟的緣故；智慧已經成熟的人，使他們解脫各種煩惱的緣故。為最初邪界有情，說因為滅盡的緣故，行也滅盡。由行滅盡的門徑說無常性。爲了調伏他們邪惡的勝解界限的緣故。為隨順第二邪界有情，說因為聚集的緣故，行也聚集。由行生起的門徑說無常性。爲了調伏他們邪惡的勝解界限的緣故。為隨順第三邪界有情，由諸行是苦的門徑轉正法教。爲了調伏他們邪惡的勝解界限的緣故。為隨順第四邪界有情，如果離開諸行而生起薩迦耶見行者，由諸行是空的門徑轉正法教。如果即是諸行而生起薩迦耶見行者，由無我的門徑轉正法教。爲了調伏他們邪惡的勝解界限的緣故。
再次，善於說法
【English Translation】 English version: The Holy Scripture. For example, without the root of the mother letters, the meaning is unclear. Likewise, scriptures not encompassed by the root mother letters have obscure and unclear meanings. Conversely, the meaning is clear. Therefore, it is called Mātrka (論母, Treatise Mother). The general summary is as follows:
'Realm, Summary, Teaching, Thought, Action, Quick, Penetration, Cause, Cessation, Limb, Two Categories, Wisdom, Affair, Dispute, Insatiability, Few Desires, Abiding.'
The separate summary is as follows:
'Realm Explanation, Preliminary Practice, Observation of Result, Foolish Appearance, Impermanence, etc., Fixed Realm, Two Kinds, Gradual Sequence Should Be Known, Non-Cessation, Non-Eternity, and Defilement and Purity.'
There are four kinds of sentient beings who can be taught. They are those who have previously cultivated and habitually held wrong views of liberation, forming a boundary. What are the four? Namely, those who, in the previously existing, former life, former body, previously obtained self, hear the incorrect Dharma that increases the view of permanence, and due to the power of improper attention, now, because of those as causes, because of those as conditions, habitually cultivate and hold wrong views of liberation, forming a boundary. As it is said, 'due to the view of permanence.' Likewise, 'due to the view of annihilation,' 'due to the view of Nirvana in the present life,' 'due to Satkāya-dṛṣṭi (有身見, view of self).' It is also extensively explained in this way. Here, the World Honored One, due to the power of various excellent understanding wisdoms, the power of various realm wisdoms, seeks their previous understanding and their subsequent boundaries. According to what is appropriate for them, for the sake of subduing their evil understanding boundaries, he mostly turns the four kinds of Dharma teachings. Or, for the sake of those whose wisdom has not yet matured, to cause their wisdom to mature; for those whose wisdom has already matured, to cause them to be liberated from various afflictions. For the sentient beings of the initial evil boundary, he says that because the cause ceases, the action also ceases. Through the gateway of the cessation of action, he speaks of impermanence. For the sake of subduing their evil understanding boundaries. To accord with the sentient beings of the second evil boundary, he says that because the cause gathers, the action also gathers. Through the gateway of the arising of action, he speaks of impermanence. For the sake of subduing their evil understanding boundaries. To accord with the sentient beings of the third evil boundary, he turns the correct Dharma teaching through the gateway of the suffering of all actions. For the sake of subduing their evil understanding boundaries. To accord with the sentient beings of the fourth evil boundary, if those who, apart from all actions, give rise to Satkāya-dṛṣṭi (有身見, view of self), he turns the correct Dharma teaching through the gateway of the emptiness of all actions. If those who, in the midst of all actions, give rise to Satkāya-dṛṣṭi (有身見, view of self), he turns the correct Dharma teaching through the gateway of no-self. For the sake of subduing their evil understanding boundaries.
Furthermore, skilled in speaking the Dharma
律。略由三種不共支故。不共外道。墮善說數。一者宣說真實究竟解脫故。二者宣說即彼方便故。三者宣說即彼自內所證故。云何真實究竟解脫。謂畢竟解脫及一切解脫。即是見道果。及此後所得世出世修道果。此中見道果。由畢竟故得名真實。而非究竟。於一切解脫猶有所應作故。又解脫有三種。一世間解脫。二有學解脫。三無學解脫。世間解脫非是真實。有退轉故。有學解脫雖是真實而非究竟。猶有所作故。當知所餘具足二種。云何方便。謂于諸行中依如所有性及盡所有性修無常想。依無常修苦想。依苦修空無我想。因此得入諦現觀時。由正觀察所知境故。獲得正見。由此正見為依止故。修道位中遍於諸行住厭逆想。彼于住時雖由彼相應受憶念思惟不現前境明瞭現前。而不生喜。由不生喜增上力故。彼於行時即于彼受所緣境界不生染著。彼於一切所求境界得處中故。尚不希求何況耽著。彼由如是若住若行於喜貪纏速能滅盡。心清凈住。又即于彼如所得道。極多修習為因緣故。永拔彼品粗重隨眠。獲得真實究竟解脫。當知即是心善解脫。云何自內所證。當知有四種相。若於有學解脫轉時。由二種相內慧觸證。謂我已盡諸惡趣中所生諸行。又我已盡除其七生二生一生所餘後有所生諸行。又我已住能究竟盡無退轉道。若
【現代漢語翻譯】 現代漢語譯本 律。之所以能略勝一籌，是因為它具有三種不共的特質，使其不同於外道，並被認為是善說之列。第一，它宣說真實究竟的解脫；第二，它宣說達到解脫的方便；第三，它宣說自身內在所證得的境界。 什麼是真實究竟的解脫？指的是畢竟解脫和一切解脫，也就是見道果，以及此後所獲得的世間和出世間的修道果。其中，見道果因為是畢竟的，所以被稱為真實，但並非究竟，因為它在一切解脫方面還有所應作。 此外，解脫有三種：世間解脫、有學解脫和無學解脫。世間解脫不是真實的，因為它會退轉。有學解脫雖然是真實的，但並非究竟，因為它還有所作為。應當知道，只有無學解脫才具足這兩種特質。 什麼是方便？指的是在諸行（samskara）中，依據如所有性（yathāvadbhāva，事物的真實本性）和盡所有性（yāvatbhāva，事物的一切方面）修習無常想。依據無常修習苦想。依據苦修習空無我想。因此，當進入諦現觀（satya-abhisamaya，對真諦的現觀）時，通過正確觀察所知境，獲得正見。以這正見為依止，在修道位中，對一切諸行生起厭逆想。當處於這種狀態時，雖然與此相應的感受、憶念和思惟，使不現前的境界清晰地呈現出來，但不會因此而生起喜悅。由於不生喜悅的增上力，當處於行時，就不會對感受所緣的境界產生染著。對於一切所求的境界，都能保持處中，甚至不希求，更何況是耽著。通過這樣，無論處於住或行，都能迅速滅盡喜貪的纏縛，使心清凈安住。此外，通過對所獲得的道，進行極多的修習，作為因緣，就能永遠拔除彼品的粗重隨眠（anusaya，潛在的煩惱），獲得真實究竟的解脫。應當知道，這就是心的善解脫。 什麼是自內所證？應當知道有四種相。如果從有學解脫轉變為無學解脫時，通過兩種相，內在的智慧會觸證到：我已經盡除了在諸惡趣中所生的諸行；我又已經盡除了除了七生、二生、一生之外，所餘的後有（punarbhava，再次投生）所生的諸行；我又已經安住于能夠究竟盡除煩惱且不會退轉的道。
【English Translation】 English version The Vinaya (law) is slightly superior due to three unique characteristics that distinguish it from external paths and place it among the 'well-spoken'. First, it proclaims the true and ultimate liberation. Second, it proclaims the means to achieve that liberation. Third, it proclaims the self-realized state within oneself. What is true and ultimate liberation? It refers to complete liberation and all liberation, which is the fruit of the Path of Seeing (darśanamārga), and the subsequent fruits of the Path of Cultivation (bhāvanāmārga), both mundane and supramundane. Among these, the fruit of the Path of Seeing is called 'true' because it is complete, but not 'ultimate' because there is still something to be done regarding all liberation. Furthermore, there are three types of liberation: mundane liberation, liberation of a learner (śaikṣa), and liberation of a non-learner (aśaikṣa). Mundane liberation is not true because it is subject to regression. The liberation of a learner, while true, is not ultimate because there is still something to be done. It should be known that only the liberation of a non-learner possesses both qualities. What are the means? It refers to cultivating the thought of impermanence (anitya-saṃjñā) in all phenomena (saṃskāra) based on their suchness (yathāvadbhāva, the true nature of things) and their entirety (yāvatbhāva, all aspects of things). Based on impermanence, cultivate the thought of suffering (duḥkha-saṃjñā). Based on suffering, cultivate the thought of emptiness and no-self (śūnyatā-anātma-saṃjñā). Therefore, when entering the direct realization of the Truths (satya-abhisamaya, direct perception of the truths), one obtains right view by correctly observing the objects of knowledge. Relying on this right view, in the Path of Cultivation, one develops aversion towards all phenomena. While in this state, although the corresponding feelings, memories, and thoughts clearly present non-present objects, one does not generate joy. Due to the increasing power of not generating joy, when engaged in activity, one does not become attached to the objects of feeling. Regarding all desired objects, one maintains equanimity, not even desiring them, let alone being attached to them. Through this, whether abiding or acting, one can quickly extinguish the entanglements of joy and greed, and the mind abides in purity. Furthermore, by cultivating the attained path extensively, as a cause, one can permanently uproot the coarse latent tendencies (anuśaya, underlying defilements) of that category and attain true and ultimate liberation. It should be known that this is the good liberation of the mind. What is self-realization? It should be known that there are four aspects. When transitioning from the liberation of a learner to the liberation of a non-learner, through two aspects, inner wisdom touches and realizes: 'I have exhausted all actions born in the evil realms'; 'I have exhausted all actions born in future existences (punarbhava, rebirth), except for those of seven, two, or one more life'; 'I now abide in the path that can ultimately exhaust defilements and does not regress.'
于無學解脫轉時。即由如是二種相故內慧觸證。謂我已作為斷其餘一切煩惱所應學事。我今尚無餘一生在。況二況七。又隨所樂亦能為他如實記別。如是名為自內所證。
複次即彼解脫有二種前行法。一者見前行法。二者道果前行法。見前行法者謂由解脫及彼方便自內所證增上力故。從他言音起聞思修所成妙善。如理作意。未入正性離生。能入正性離生。得如實見出世正見。道果前行法者。謂得如是正見已。復起所餘正思惟等。或同時生或后時生。道前行法。為斷所餘諸煩惱故。
複次為欲證得所未得解脫故。應觀察八事。謂于諸行中愛味過患出離觀察。及聞思思擇力見道修道觀察。于諸行中觀察愛味時。能善通達諸行愛味所有自相。即于諸行觀察過患時。能善了知三受分位過患共相。謂於是中甚少愛味多諸過患。如是了知愛味染著多諸過患共相。應已於所愛味一切行中。隨所生起欲貪煩惱。即能除遣制伏斷舍。於此欲貪不現行故。說名為斷非永離欲故名為斷。又于彼事心未解脫。若於隨眠究竟超越。乃永離欲心得解脫。是名一門觀察差別。又修行者于彼諸行正觀察時。先以聞所成慧如阿笈摩。了知諸行體是無常。無常故苦。苦故空及無我。彼隨聖教如是勝解如是通達。既通達已復以推度相應思惟所成微
【現代漢語翻譯】 于無學（arhat，阿羅漢）解脫轉時，即由於如是兩種相（指見前行法和道果前行法）的緣故，以內在的智慧觸證（pratyaksha，現證）。即證知『我已經完成了斷除其餘一切煩惱所應修學之事，我今生已是最後一世，更何況兩生、七生』。又隨自己所樂，也能為他人如實地記別（vyākaraṇa，記別）。這稱為自己內心所證得的境界。
其次，這種解脫有兩種前行法（pūrvagaama，前行）：一是見前行法，二是道果前行法。見前行法是指由於解脫以及解脫方便的自內所證的增上力，從聽聞他人言教而生起的聞、思、修所成的妙善，如理作意（yoniso manasikāra，如理作意）。未入正性離生（samyaktva-niyāma-avakrānti，入正性離生）者，能入正性離生，獲得如實見（yathābhūta-darśana，如實見），即出世間的正見（samyag-dṛṣṭi，正見）。道果前行法是指獲得如是正見后，進一步生起其餘的正思惟等，或者同時生起，或者之後生起，這些都是道的先行法，爲了斷除其餘的各種煩惱。
其次，爲了證得尚未證得的解脫，應當觀察八件事：即對於諸行（saṃskāra，行）的愛味（āsvāda，愛味）、過患（ādīnava，過患）、出離（niḥsaraṇa，出離）的觀察，以及聞所成慧、思所成慧的思擇力、見道（darśana-mārga，見道）、修道（bhāvanā-mārga，修道）的觀察。在觀察諸行的愛味時，能善於通達諸行愛味的所有自相（svalakṣaṇa，自相）；在觀察諸行的過患時，能善於了知三受（vedanā，受）分位的過患共相（sāmānya-lakṣaṇa，共相），即在諸行中存在極少的愛味，而有眾多的過患。如是了知愛味染著具有眾多過患的共相。應當對於所愛味的一切行中，隨所生起的欲貪煩惱，即能除遣、制伏、斷舍。因為這種欲貪不現行，所以說名為斷，並非是永遠地遠離欲貪，所以說名為斷。又對於彼事心未解脫，若對於隨眠（anuśaya，隨眠）究竟超越，才是永遠地遠離欲貪，心得解脫。這是名為一門觀察的差別。又修行者在正確地觀察那些諸行時，先以聞所成慧，如阿笈摩（āgama，阿笈摩）所說，了知諸行的體性是無常（anitya，無常），無常故苦（duḥkha，苦），苦故空（śūnya，空）及無我（anātman，無我）。他們隨順聖教，如是勝解（adhimokṣa，勝解），如是通達。通達之後，又以推度相應的思惟所成慧，微
【English Translation】 When turning towards the liberation of the non-learner (arhat), one experiences inner wisdom through such two aspects (referring to the preliminary practices of seeing and the fruition of the path). This is because one has directly realized, 'I have completed what should be learned to abandon all remaining afflictions. This is my last life, let alone two or seven lives.' Furthermore, according to one's inclination, one can also accurately predict (vyākaraṇa) for others. This is called the self-attested realization within oneself.
Furthermore, that liberation has two kinds of preliminary practices (pūrvagaama): the preliminary practice of seeing and the preliminary practice of the fruition of the path. The preliminary practice of seeing refers to the excellent virtues arising from hearing, thinking, and meditating, based on the increased power of self-attested realization of liberation and its means, and through appropriate attention (yoniso manasikāra). For those who have not entered the rightness of separation from birth (samyaktva-niyāma-avakrānti), they can enter the rightness of separation from birth and attain the true seeing (yathābhūta-darśana), which is the supramundane right view (samyag-dṛṣṭi). The preliminary practice of the fruition of the path refers to, after attaining such right view, further arising the remaining right thoughts, etc., either simultaneously or subsequently. These are the preliminary practices of the path, for the sake of abandoning the remaining various afflictions.
Furthermore, in order to attain the liberation that has not yet been attained, one should observe eight things: namely, the observation of enjoyment (āsvāda), fault (ādīnava), and escape (niḥsaraṇa) in all conditioned phenomena (saṃskāra), as well as the power of discernment through learning and thinking, and the observation of the path of seeing (darśana-mārga) and the path of cultivation (bhāvanā-mārga). When observing the enjoyment in all conditioned phenomena, one can skillfully understand all the individual characteristics (svalakṣaṇa) of the enjoyment in all conditioned phenomena. When observing the fault in all conditioned phenomena, one can skillfully understand the common characteristics (sāmānya-lakṣaṇa) of the fault in the divisions of the three feelings (vedanā), namely, that there is very little enjoyment and many faults in them. Thus, one understands the common characteristic that attachment to enjoyment has many faults. One should, in all conditioned phenomena that are enjoyed, be able to eliminate, subdue, abandon, and relinquish the afflictions of desire and craving that arise. Because these desires and cravings do not manifest, it is said to be abandonment, but it is not a permanent separation from desire, so it is called abandonment. Furthermore, if the mind is not liberated from that matter, and if one completely transcends the latent tendencies (anuśaya), then one is permanently separated from desire, and the mind is liberated. This is called the difference in observation from one perspective. Furthermore, when practitioners correctly observe those conditioned phenomena, they first use the wisdom gained from learning, as taught in the Agamas (āgama), to understand that the nature of all conditioned phenomena is impermanent (anitya), and because of impermanence, it is suffering (duḥkha), and because of suffering, it is empty (śūnya) and without self (anātman). They follow the holy teachings, and thus have conviction (adhimokṣa) and understanding. After understanding, they further use the subtle wisdom gained from thinking that corresponds to reasoning.
細作意。即于彼境如實了知。即由如是通達了知增上力故。于彼相應煩惱現行現法。當來所有過患如實觀察。由思擇力為依止故。設復生起而不實著。即能捨離。彼由如是通達了知及思擇力多修習故。能入正性離生。既入正性離生已。由修道力漸離諸欲。彼由思擇見道二種力故。隨其所應斷諸煩惱。謂不現行斷故。及一分斷故。由修道力究竟離欲。如是由前二種漸離欲貪。由修道力心得解脫。
複次有二種煩惱斷果及苦滅果。一者見所斷果。由證彼故。能自了知我已永盡捺落迦傍生餓鬼。我今證得預流無退墮法。乃至廣說。二者修所斷果。由證彼故。能自了知。我最後身暫時支援。第二有等永不復轉。復有二種苦滅。一者現在為因未來苦滅。二者過去為因現在苦滅。復有二種苦滅。一者心苦滅。二者身苦滅。復有二種苦滅。一者壞苦苦苦苦滅。二者行苦苦滅。復有二種苦滅。一者非愛業果苦滅。二者可愛業果苦滅。復有少分已見諦跡諸聖弟子。雖已超過諸惡道苦所有怖畏。由未永盡一切結故。其心猶有于當來世共諸異生生老死怖。為斷彼故。而能發起猛利樂欲乃至正念及無放逸。勤修觀行。
複次有二種愚夫之相。何等為二。一者于所應求不如實知。二者非所應求而反生起。何等名為是所應求。所謂涅槃
【現代漢語翻譯】 現代漢語譯本： 仔細用意。即于那個境界如實地瞭解。由於這樣通達瞭解的增上力量，對於與那個境界相應的煩惱，在當下以及未來可能產生的所有過患，如實地觀察。由於以思擇的力量為依靠，即使煩惱再次生起，也不會執著於它，就能捨離。他由於這樣通達瞭解和思擇的力量，通過多次修習，能夠進入正性離生（必定證入涅槃的階位）。既然進入正性離生之後，通過修道的努力，逐漸遠離各種慾望。他由於思擇和見道這兩種力量，根據情況斷除各種煩惱，即不讓煩惱現行而斷除，以及斷除一部分。通過修道的努力，最終完全脫離慾望。像這樣，通過前面的兩種力量逐漸遠離慾望和貪婪，通過修道的努力，心得到解脫。
此外，有兩種煩惱斷除的果報以及痛苦滅除的果報。第一種是見所斷的果報。由於證得了它，能夠自己了知我已經永遠斷盡了地獄（Narakas），傍生（Tiryagyoni，畜生道），餓鬼（Pretas）。我現在證得了預流（Srotapanna，須陀洹），沒有退墮之法，乃至廣泛地說。第二種是修所斷的果報。由於證得了它，能夠自己了知，我這是最後一次身體，暫時支援著，不會再有第二種有（bhava，存在、輪迴）等再次流轉。
又有兩種痛苦的滅除。第一種是現在為因，未來痛苦的滅除。第二種是過去為因，現在痛苦的滅除。又有兩種痛苦的滅除。第一種是心裡的痛苦的滅除。第二種是身體的痛苦的滅除。又有兩種痛苦的滅除。第一種是壞苦（viparinama-duhkha）、苦苦（duhkha-duhkha）的滅除。第二種是行苦（samskara-duhkha）的滅除。又有兩種痛苦的滅除。第一種是非可愛業果的痛苦的滅除。第二種是可愛業果的痛苦的滅除。又有少部分已經見到真諦跡象的聖弟子，雖然已經超越了各種惡道的痛苦和所有怖畏，由於沒有永遠斷盡一切結（bandhana，煩惱的束縛）的緣故，他們的心中仍然有對於未來世與各種凡夫共同經歷的生老死怖畏。爲了斷除這些怖畏，他們能夠發起猛烈的樂欲，乃至正念和無放逸，勤奮地修習觀行。
此外，有兩種愚夫的特徵。哪兩種呢？第一種是對所應該追求的，不如實地瞭解。第二種是對不應該追求的，反而生起追求。什麼叫做是所應該追求的呢？就是涅槃（Nirvana）。
【English Translation】 English version: Pay close attention. That is, to truly understand that realm. Because of the increasing power of such thorough understanding, truly observe all the faults of the corresponding afflictions in that realm, both in the present and in the future. Relying on the power of discernment, even if afflictions arise again, one will not cling to them and will be able to abandon them. Through such thorough understanding and the power of discernment, cultivated through repeated practice, one can enter the Stream-entry (正性離生, a state of assurance of Nirvana). Having entered the Stream-entry, through the effort of the path of cultivation, one gradually distances oneself from various desires. Through the power of discernment and the path of seeing, one eliminates various afflictions as appropriate, that is, by preventing afflictions from arising and by eliminating a portion of them. Through the effort of the path of cultivation, one ultimately becomes free from desire. In this way, through the first two powers, one gradually distances oneself from desire and greed, and through the effort of the path of cultivation, the mind attains liberation.
Furthermore, there are two kinds of results from the cessation of afflictions and the cessation of suffering. The first is the result of what is abandoned by seeing. Because of realizing it, one can know for oneself that I have forever exhausted the hells (Narakas), the animal realm (Tiryagyoni), and the hungry ghosts (Pretas). I have now attained the Stream-entry (Srotapanna), without the possibility of falling back, and so on extensively. The second is the result of what is abandoned by cultivation. Because of realizing it, one can know for oneself that this is my last body, temporarily sustained, and there will be no more turning in the second existence (bhava).
Furthermore, there are two kinds of cessation of suffering. The first is the cessation of future suffering caused by the present. The second is the cessation of present suffering caused by the past. Furthermore, there are two kinds of cessation of suffering. The first is the cessation of mental suffering. The second is the cessation of physical suffering. Furthermore, there are two kinds of cessation of suffering. The first is the cessation of the suffering of change (viparinama-duhkha) and the suffering of suffering (duhkha-duhkha). The second is the cessation of the suffering of conditioned existence (samskara-duhkha). Furthermore, there are two kinds of cessation of suffering. The first is the cessation of suffering from the results of non-desirable karma. The second is the cessation of suffering from the results of desirable karma. Furthermore, there are some noble disciples who have already seen the signs of the truth, and although they have already transcended the suffering and all the fears of the various evil destinies, because they have not yet completely exhausted all the bonds (bandhana), their minds still have the fear of birth, old age, and death in future lives, shared with various ordinary beings. In order to eliminate these fears, they can generate intense desire, even mindfulness and non-negligence, and diligently cultivate contemplation.
Furthermore, there are two characteristics of a fool. What are the two? The first is not truly understanding what should be sought. The second is generating a desire for what should not be sought. What is called what should be sought? It is Nirvana (Nirvana).
諸行永滅。而諸愚夫于當來世諸行不生。都無樂欲。于諸行生。唯有欣樂。由是因緣于所應求及諸行生所有眾苦。不如實知。何等名為非所應求而反生起。非所求者。謂老病死。非愛合會。所愛別離。所欲匱乏愁嘆憂苦。種種熱惱。彼于如是諸行生起。反生欣樂。于生為本一切行中。深起樂著。于生為本所有諸業。造作積集。由是因緣于有生苦及生為本老病死等眾苦差別。不得解脫。如是名為非所應求而反生起。
複次于諸行中有四決定。一無常決定。二苦決定。三空決定。四無我決定。云何諸行無常決定。由三種相當知過去未來諸行尚定無常。何況現在。何等為三。謂先無而有故。先有而無故。起盡相應故。若未來行先所未有定非有者。是即應非先無而有。如是應非無常決定。由彼先時施設非有。非有為先。后時方有。是故未來諸行無常決定。若現在從緣行生已決定有者。是即應非先有而無。未來諸行便應非是無常決定。現在諸行亦應不與起盡相應。由現在行從緣生已非決定有。以有為先施設非有。是故過去諸行無常決定。如是現在諸行。因未來行先無而有。因過去行先有而無。由此施設起盡相應。是故說言當知去來諸行無常性尚決定。何況現在。是名諸行無常決定。云何諸行苦性決定。謂去來諸行尚是生等
【現代漢語翻譯】 現代漢語譯本： 諸行終將永恒滅盡，然而那些愚昧之人對於未來世的諸行不再生起，完全沒有絲毫的樂趣和慾望，反而對於諸行的生起，唯有欣喜和快樂。因為這樣的緣故，對於那些應該尋求的以及諸行生起所帶來的種種痛苦，不能如實地瞭解。什麼叫做不應該尋求反而生起的呢？不應該尋求的，指的是衰老、疾病、死亡，與不喜愛的人或事物聚合，與所喜愛的人或事物分離，所希望的匱乏，以及由此產生的憂愁、悲嘆、憂慮、痛苦和種種熱惱。他們對於這些諸行生起，反而產生欣喜和快樂，對於以生為根本的一切諸行，深深地產生執著。對於以生為根本的所有業，造作和積聚。因為這樣的緣故，對於有生之苦以及以生為根本的衰老、疾病、死亡等等各種痛苦的差別，不能得到解脫。這叫做不應該尋求反而生起。
再者，對於諸行之中有四種決定不變的性質：第一是無常的決定性，第二是痛苦的決定性，第三是空性的決定性，第四是無我的決定性。什麼是諸行無常的決定性呢？通過三種現象可以得知，過去和未來的諸行尚且是決定性的無常，更何況是現在呢？這三種現象是什麼呢？第一是先前沒有而現在有了，第二是先前有而現在沒有了，第三是生起和滅盡相互相應。如果未來的行先前沒有而決定不會有，那麼就應該不是先前沒有而現在有了。這樣就應該不是無常的決定性。因為在那個先前的時候，設定為沒有，以沒有為先決條件，後來才有了。所以未來的諸行是無常的決定性。如果現在從因緣而生的行已經決定存在，那麼就應該不是先前有而現在沒有。未來的諸行便應該不是無常的決定性。現在的諸行也應該不與生起和滅盡相互相應。因為現在的行從因緣生起后並非決定存在，以存在為先決條件，設定為沒有。所以過去的諸行是無常的決定性。像這樣，現在的諸行，因為未來的行先前沒有而現在有了，因為過去的行先前有而現在沒有了，由此設定生起和滅盡相互相應。所以說應當知道過去和未來的諸行無常的性質尚且是決定性的，更何況是現在呢？這叫做諸行無常的決定性。什麼是諸行痛苦的性質是決定性的呢？指的是過去和未來的諸行尚且是生等等。
【English Translation】 English version: All phenomena will eventually cease. However, those foolish beings have no joy or desire for the non-arising of phenomena in the future. Instead, they only find delight in the arising of phenomena. Because of this, they do not truly understand what should be sought and the various sufferings that arise from the arising of phenomena. What is meant by 'not seeking what should be sought, but instead causing it to arise'? What should not be sought refers to old age, sickness, death, the meeting with those who are not loved, the separation from those who are loved, the lack of what is desired, and the resulting sorrow, lamentation, worry, suffering, and various torments. They find joy and delight in the arising of these phenomena, and they deeply cling to all phenomena that have birth as their root. They create and accumulate all actions that have birth as their root. Because of this, they cannot be liberated from the suffering of birth and the various differences of suffering such as old age, sickness, and death that have birth as their root. This is called 'not seeking what should be sought, but instead causing it to arise'.
Furthermore, within all phenomena, there are four certainties: first, the certainty of impermanence (anitya); second, the certainty of suffering (duhkha); third, the certainty of emptiness (sunyata); and fourth, the certainty of no-self (anatman). What is the certainty of the impermanence of all phenomena? It can be known through three aspects that even past and future phenomena are certainly impermanent, let alone the present. What are these three? They are: first, having arisen from non-existence; second, having ceased from existence; and third, corresponding to arising and ceasing. If future phenomena, which previously did not exist, are determined not to exist, then they should not have arisen from non-existence. Thus, it should not be the certainty of impermanence. Because in that previous time, it was established as non-existent, and only after non-existence did it come into being. Therefore, future phenomena are certainly impermanent. If present phenomena, which arise from conditions, are determined to exist, then they should not have ceased from existence. Future phenomena should then not be the certainty of impermanence. Present phenomena should also not correspond to arising and ceasing. Because present phenomena, after arising from conditions, are not determined to exist, but are established as non-existent after existence. Therefore, past phenomena are certainly impermanent. Like this, present phenomena arise from non-existence due to future phenomena, and cease from existence due to past phenomena. Thus, it is established that arising and ceasing correspond to each other. Therefore, it is said that one should know that the impermanent nature of past and future phenomena is certainly determined, let alone the present. This is called the certainty of the impermanence of all phenomena. What is the certainty of the nature of suffering of all phenomena? It refers to the fact that past and future phenomena are still subject to birth, etc.
苦法。何況現在。所以者何。過去諸行是已度苦。未來諸行是未至苦。現在諸行是現前苦。是名諸行苦性決定。云何諸行空性決定。謂去來諸行尚定空性。何況現在。所以者何。未來諸行其性未有。由此故空。過去諸行其性已滅。由此故空。現在諸行雖有未滅諦義勝義性所遠離。由此故空。是名諸行空性決定。云何諸行無我決定。謂去來諸行尚定無我。何況現在。所以者何。未來諸行非我之相。未現前故。過去諸行非我之相。已越度故。現在諸行非我之相。正現前故。是名諸行無我決定。又由二相當知諸行決定無常。一由過去世已滅壞故。二由未來現在世是應滅壞法故。又由二相當知諸行決定是苦。一是生等苦法故。二是三苦性故。此諸苦相如前應知。又由二相當知諸行決定是空。一畢竟離性空故。二後方離性空故。畢竟離性空者。謂諸行中我我所性畢竟空故。後方離性空者。謂于已斷一切煩惱心解脫中。一切煩惱皆悉空故。又由二相當知諸行決定無我。一諸行種種外性故。二諸行從眾緣生不自在故。復由十相當知諸行四相決定。謂由敗壞。變易。別離相。應法性相故。非可樂。不安隱相。應遠離。異相相故。如是等相。如前聲聞地已廣分別。
複次依出世道作意修中。有五離系品界。一者斷界。二者無慾界。
【現代漢語翻譯】 現代漢語譯本：苦的法性是如此。更何況是現在呢？為什麼這麼說呢？因為過去的諸行已經度過了苦，未來的諸行是尚未到達的苦，現在的諸行是正在承受的苦。這叫做諸行的苦性是決定的。 什麼是諸行空性是決定的呢？就是說過去和未來的諸行尚且是決定為空性的，更何況是現在呢？為什麼這麼說呢？因為未來的諸行，它的自性還沒有產生，因此是空的。過去的諸行，它的自性已經滅亡，因此是空的。現在的諸行，雖然存在但還沒有滅亡，遠離了真諦的意義和殊勝的意義，因此是空的。這叫做諸行的空性是決定的。 什麼是諸行無我是決定的呢？就是說過去和未來的諸行尚且是決定無我的，更何況是現在呢？為什麼這麼說呢？因為未來的諸行不是我的相狀，因為還沒有顯現。過去的諸行不是我的相狀，因為已經超越度過了。現在的諸行不是我的相狀，因為正在顯現。這叫做諸行的無我是決定的。 再者，通過兩種現象可以知道諸行決定是無常的。一是由於過去世已經滅壞的緣故，二是由於未來和現在世是應當滅壞的法。再者，通過兩種現象可以知道諸行決定是苦的。一是由於生等苦法（生、老、病、死等苦）的緣故，二是由於三種苦性（苦苦、壞苦、行苦）的緣故。這些苦的相狀應該像前面所說的那樣去理解。 再者，通過兩種現象可以知道諸行決定是空的。一是畢竟離性空（指諸法自性空）的緣故，二是後方離性空（指證得解脫后的空性）的緣故。畢竟離性空，是指諸行中我（ātman）和我所（ātmanīya）的自性畢竟是空的緣故。後方離性空，是指在已經斷除一切煩惱的心解脫中，一切煩惱都空掉了的緣故。 再者，通過兩種現象可以知道諸行決定是無我的。一是諸行種種外性的緣故，二是諸行從眾多因緣生起不自在的緣故。又通過十種現象可以知道諸行的四相（生、住、異、滅）是決定的。就是由於敗壞、變易、別離的相狀，以及應合於法性的相狀的緣故；由於不可喜樂、不安穩的相狀，以及應當遠離、變異的相狀的緣故。像這些相狀，在前面的《聲聞地》中已經詳細地分別說明了。 其次，依據出世道作意修習中，有五種離系品界。一是斷界（duhkha-nirodha-ārya-satya），二是無慾界（vītarāga-dhātu）。
【English Translation】 English version: Such is the nature of suffering. How much more so now? Why is that? Because past actions have already passed through suffering, future actions are suffering yet to come, and present actions are suffering being experienced. This is called the determined nature of suffering in all actions. How is the emptiness of all actions determined? It means that even past and future actions are determined to be empty, how much more so now? Why is that? Because future actions have not yet arisen in their nature, therefore they are empty. Past actions have already ceased in their nature, therefore they are empty. Present actions, although existing and not yet ceased, are far from the meaning of truth and the supreme meaning, therefore they are empty. This is called the determined emptiness of all actions. How is the non-self of all actions determined? It means that even past and future actions are determined to be without self, how much more so now? Why is that? Because future actions are not the appearance of self, as they have not yet manifested. Past actions are not the appearance of self, as they have already been transcended. Present actions are not the appearance of self, as they are presently manifesting. This is called the determined non-self of all actions. Furthermore, through two phenomena, it can be known that all actions are definitely impermanent. One is because the past world has already perished, and the second is because the future and present worlds are laws that should perish. Furthermore, through two phenomena, it can be known that all actions are definitely suffering. One is because of the suffering of birth and so on (birth, old age, sickness, death, etc.), and the second is because of the nature of the three sufferings (suffering of suffering, suffering of change, pervasive suffering). These aspects of suffering should be understood as previously explained. Furthermore, through two phenomena, it can be known that all actions are definitely empty. One is because of the emptiness of ultimate separation (referring to the emptiness of inherent existence of all phenomena), and the second is because of the emptiness of subsequent separation (referring to the emptiness after attaining liberation). The emptiness of ultimate separation means that the nature of self (ātman) and what belongs to self (ātmanīya) in all actions is ultimately empty. The emptiness of subsequent separation means that in the liberation of mind that has already cut off all afflictions, all afflictions are empty. Furthermore, through two phenomena, it can be known that all actions are definitely without self. One is because of the various external natures of all actions, and the second is because all actions arise from many causes and conditions and are not independent. Furthermore, through ten phenomena, it can be known that the four characteristics of all actions (birth, duration, change, cessation) are determined. That is, because of the aspects of decay, change, and separation, and the aspects that accord with the nature of the Dharma; because of the aspects of being undesirable and unstable, and the aspects of being worthy of being abandoned and different. These aspects have been extensively explained in the previous 'Śrāvakabhūmi'. Furthermore, based on the cultivation of supramundane path, there are five categories of detachment. The first is the realm of cessation (duhkha-nirodha-ārya-satya), the second is the realm of non-desire (vītarāga-dhātu).
三者滅界。四者有餘依涅槃界。五者無餘依涅槃界。謂見道所斷諸行斷故。名為斷界。修道所斷諸行斷故。名無慾界。即此唯有餘依故。名有餘依涅槃界。此依滅故。名為滅界。亦名無餘依涅槃界。即此五界由一切行永寂靜故。名諸行止。由我我所我慢執著。及與隨眠皆遠離故。說名為空。由一切相皆遠離故。名無所得。于斷界中。一切隨順有漏法上所有貪愛皆遠離故。名為愛盡。于無慾界所有欲貪。皆遠離故。名為無慾。于滅界中及於有餘依無餘依涅槃界中。如其所應皆永滅故。皆寂靜故。隨其次第說名為滅。亦名涅槃。又于斷界未得為得勤修習故。名于諸行修厭。于無慾界未得為得勤修習故。名于諸行修離欲。于滅界未得為得勤修習故。名于諸行修滅。
複次為心解脫勤修習者。有二種漸次。一智漸次。二智果漸次。云何智漸次。謂于諸行中先起無常智。由思擇彼生滅道理故。次後于彼生相應行。觀為生法老法乃至憂苦熱惱等法。由是因緣一切皆苦。此即依先無常智生后苦智。又彼諸行由是生法乃至是熱惱法故。即是死生緣起。展轉流轉。不得自在行相道理故。無有我。此則依先苦智生后無我智。如是觀無常故苦。苦故無我。是名智漸次。云何智果漸次。謂厭離欲解脫遍解脫。云何厭。謂有對治現前故。起
【現代漢語翻譯】 現代漢語譯本 三者是滅界（Nirodha-dhātu，斷滅之界）。四者是有餘依涅槃界（Sa-upādisesa-nirvāna-dhātu，仍有殘餘煩惱的涅槃界）。五者是無餘依涅槃界（An-upādisesa-nirvāna-dhātu，沒有任何殘餘煩惱的涅槃界）。見道所斷的諸行斷滅，稱為斷界。修道所斷的諸行斷滅，稱為無慾界。因為只有殘餘的依附，所以稱為有餘依涅槃界。此依附滅盡，稱為滅界，也稱為無餘依涅槃界。這五界由於一切行都永遠寂靜，所以稱為諸行止息。由於我、我所、我慢執著以及隨眠都遠離，所以稱為空。由於一切相都遠離，所以稱為無所得。在斷界中，對於一切隨順有漏法的貪愛都遠離，所以稱為愛盡。在無慾界中，所有的欲貪都遠離，所以稱為無慾。在滅界中以及有餘依涅槃界、無餘依涅槃界中，如其所應都永遠滅盡，都寂靜，所以依次稱為滅，也稱為涅槃。又在斷界中，爲了未得而得，勤奮修習，所以稱為對於諸行修習厭離。在無慾界中，爲了未得而得，勤奮修習，所以稱為對於諸行修習離欲。在滅界中，爲了未得而得，勤奮修習，所以稱為對於諸行修習滅盡。
其次，對於為心解脫而勤奮修習的人，有兩種漸次：一是智漸次，二是智果漸次。什麼是智漸次？就是在諸行中先產生無常智，因為思擇它們生滅的道理。然後對於與這些生滅相應的行，觀察為生法、老法，乃至憂苦熱惱等法。因為這個緣故，一切都是苦。這就是依據先前的無常智而產生後來的苦智。又因為這些諸行是生法乃至是熱惱法，所以就是死生緣起，輾轉流轉，不得自在的行相道理，所以沒有我。這就是依據先前的苦智而產生後來的無我智。像這樣觀察無常故苦，苦故無我，這稱為智漸次。什麼是智果漸次？就是厭、離欲、解脫、遍解脫。什麼是厭？就是因為對治現前而生起。
【English Translation】 English version The third is the Nirodha-dhātu (cessation realm). The fourth is the Sa-upādisesa-nirvāna-dhātu (nirvana realm with remainder). The fifth is the An-upādisesa-nirvāna-dhātu (nirvana realm without remainder). Because the activities severed by the path of seeing are cut off, it is called the 'severance realm'. Because the activities severed by the path of cultivation are cut off, it is called the 'realm without desire'. Because only the remainder of attachment exists, it is called the 'nirvana realm with remainder'. Because this attachment is extinguished, it is called the 'cessation realm', and also called the 'nirvana realm without remainder'. These five realms, because all activities are eternally tranquil, are called the 'cessation of all activities'. Because 'I', 'mine', arrogance, attachment, and latent tendencies are all abandoned, it is said to be 'empty'. Because all characteristics are abandoned, it is called 'unattainable'. In the severance realm, because all craving for conditioned phenomena is abandoned, it is called 'cessation of craving'. In the realm without desire, because all desire and craving are abandoned, it is called 'without desire'. In the cessation realm, and in the nirvana realm with remainder and the nirvana realm without remainder, as appropriate, all are eternally extinguished, all are tranquil, so they are sequentially called 'cessation', and also called 'nirvana'. Furthermore, in the severance realm, diligently cultivating to attain what has not yet been attained, it is called 'cultivating aversion to all activities'. In the realm without desire, diligently cultivating to attain what has not yet been attained, it is called 'cultivating detachment from all activities'. In the cessation realm, diligently cultivating to attain what has not yet been attained, it is called 'cultivating the cessation of all activities'.
Furthermore, for those who diligently cultivate for the liberation of the mind, there are two kinds of gradual progression: one is the gradual progression of wisdom, and the other is the gradual progression of the fruit of wisdom. What is the gradual progression of wisdom? It is to first generate the wisdom of impermanence in all activities, because of contemplating the principle of their arising and ceasing. Then, regarding the activities corresponding to these arising and ceasing, observe them as the law of birth, the law of aging, and even the law of sorrow, suffering, and distress. Because of this cause, everything is suffering. This is generating the wisdom of suffering after the wisdom of impermanence. Furthermore, because these activities are the law of birth, and even the law of distress, they are the arising of birth and death, revolving and flowing, and the principle of not being free, so there is no self. This is generating the wisdom of no-self after the wisdom of suffering. Observing impermanence as suffering, and suffering as no-self, is called the gradual progression of wisdom. What is the gradual progression of the fruit of wisdom? It is aversion, detachment from desire, liberation, and complete liberation. What is aversion? It is arising because the antidote is present.
厭逆想令諸煩惱不復現行。云何離欲。謂由修習厭心故。雖于對治不作意思惟。然於一切染愛事境貪不現行。此由伏斷增上力故。云何解脫。謂即於此伏斷對治。多修習故。永拔隨眠。如是名厭離欲解脫第一差別。復有差別。謂于厭位斷界極成滿故。名厭。即依止厭除非想非非想處。于餘下地得離欲時。施設離欲位。故名離欲。于非想非非想處得離欲時。施設解脫位。故名解脫。是名厭離欲解脫第二差別。云何遍解脫。謂由如是煩惱雜染解脫故。生等諸苦雜染亦普解脫。是名遍解脫。如是由智增上力故。于諸行中起厭。由習厭故。得離欲。由習離欲故。得解脫及遍解脫。如是名為智果漸次。此中復有四種邪執。何等為四。一見邪執。二慢邪執。三自內邪執。四他教邪執。見邪執者。謂于諸行中執我我所。慢邪執者。謂于諸行中起我慢。執前見邪執障諦現觀。后我慢邪執障修所斷煩惱等斷。自內邪執者。謂獨處空閑不正分別為依止故。執有實我或見邪執。或慢邪執。他教邪執者。謂由他教起邪執著。謂此是我此是我所我慢行轉。又于內起不正分別。執我我所。名內邪執。亦名非他教邪執。如是一切邪執永斷。當知是名智果。
複次由三種相應知諸行非斷非常。何等為三。一以無住行為因故。二生已無住因故。三未
【現代漢語翻譯】 現代漢語譯本：如果想要讓各種煩惱不再出現，應該如何做到離欲呢？這可以通過修習厭惡之心來實現。即使不對治煩惱進行刻意思維，對於一切能引起染愛的事物和境界，貪慾也不會生起。這是由於通過伏斷煩惱的力量增強所致。那麼，什麼是解脫呢？就是對於這種伏斷煩惱的對治方法，通過多次修習，從而永遠拔除煩惱的隨眠。這被稱為厭離欲解脫的第一種差別。 還有另一種差別。在厭惡的階段，斷除欲界達到極致圓滿，這稱為『厭』。僅僅依靠厭惡，除非是非想非非想處（Neither perception nor non-perception），在其他下層境界獲得離欲時，才施設『離欲』的階段。在非想非非想處獲得離欲時，才施設『解脫』的階段。這被稱為厭離欲解脫的第二種差別。 什麼是遍解脫呢？就是由於從煩惱雜染中解脫，所以由生等諸苦所造成的雜染也普遍地得到解脫。這被稱為遍解脫。像這樣，由於智慧的力量增強，所以在各種行（Saṃskāra）中產生厭惡；由於習慣於厭惡，所以能夠獲得離欲；由於習慣於離欲，所以能夠獲得解脫和遍解脫。這被稱為智慧之果的漸次過程。這裡面還有四種邪執。是哪四種呢？一是見邪執，二是慢邪執，三是自內邪執，四是他教邪執。 見邪執，是指在各種行（Saṃskāra）中執著于『我』和『我所』（mine）。慢邪執，是指在各種行（Saṃskāra）中生起我慢。前一種見邪執會障礙對真諦的現觀，后一種我慢邪執會障礙修所斷的煩惱等的斷除。自內邪執，是指獨自處於空閑之處，以不正思惟為依靠，從而執著于有真實的我，或者產生見邪執，或者產生慢邪執。他教邪執，是指由於他人的教導而產生邪執，認為『這是我』，『這是我所』，並且以我慢行事。又在內心生起不正思惟，執著于『我』和『我所』，這稱為內邪執，也稱為非他教邪執。像這樣，一切邪執永遠斷除，應當知道這就是智慧之果。 再次，通過三種相應可以知道諸行（Saṃskāra）既不是斷滅的也不是恒常的。是哪三種呢？一是由於無住行是其因緣的緣故；二是生起之後以無住為因緣的緣故；三是未...
【English Translation】 English version: If one wishes to prevent all afflictions (Kleśas) from arising again, how does one achieve detachment (Virāga)? This can be achieved through cultivating a sense of revulsion (Pratigha). Even without consciously contemplating antidotes, greed (Lobha) will not arise towards any objects or realms that could incite attachment (Rāga). This is due to the increased power of subduing and severing afflictions. Then, what is liberation (Mukti)? It is through repeatedly cultivating this antidote of subduing and severing afflictions, thereby permanently uprooting the latent tendencies (Anuśaya). This is called the first distinction of revulsion, detachment, and liberation. There is another distinction. In the stage of revulsion, the complete perfection of severing the desire realm (Kāmadhātu) is called 'revulsion' (Pratigha). Relying solely on revulsion, except for the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana), the stage of 'detachment' (Virāga) is established when detachment is attained in the lower realms. When detachment is attained in the realm of neither perception nor non-perception, the stage of 'liberation' (Mukti) is established. This is called the second distinction of revulsion, detachment, and liberation. What is complete liberation (Parimukti)? It is because of liberation from the defilements (Saṃkleśa) of afflictions (Kleśas), the defilements caused by sufferings such as birth (Jāti) are also universally liberated. This is called complete liberation. In this way, due to the increased power of wisdom (Jñāna), revulsion arises towards all conditioned phenomena (Saṃskāra); due to the habituation of revulsion, detachment (Virāga) can be attained; due to the habituation of detachment, liberation (Mukti) and complete liberation (Parimukti) can be attained. This is called the gradual process of the fruit of wisdom. Within this, there are four types of wrong views (Mithyādṛṣṭi). What are the four? First, wrong view of self (Ātmadrsti); second, wrong view of conceit (Māna); third, wrong view of self-internally; and fourth, wrong view from others' teachings. Wrong view of self is to cling to 'self' (Ātman) and 'what belongs to self' (Ātmīya) in all conditioned phenomena (Saṃskāra). Wrong view of conceit is to arise conceit (Māna) in all conditioned phenomena (Saṃskāra). The former wrong view of self obstructs the direct realization of truth (Satya), and the latter wrong view of conceit obstructs the severing of afflictions (Kleśas) that are to be severed through cultivation (Bhāvanā). Wrong view of self-internally is to rely on incorrect thinking while being alone in a secluded place, thereby clinging to the existence of a real self, or arising wrong view of self, or arising wrong view of conceit. Wrong view from others' teachings is to arise wrong clinging due to the teachings of others, thinking 'this is me', 'this belongs to me', and acting with conceit. Furthermore, arising incorrect thinking internally, clinging to 'self' and 'what belongs to self', this is called internal wrong view, also called wrong view not from others' teachings. Like this, when all wrong views are permanently severed, it should be known that this is the fruit of wisdom. Furthermore, through three correspondences, it can be known that all conditioned phenomena (Saṃskāra) are neither permanent nor impermanent. What are the three? First, because non-abiding action (Anavasthita-carita) is its cause; second, because non-abiding is the cause after arising; third, not yet...
來諸行因性滅故。此中諸行因無常故。生已住因不可得故。當知諸行非常。能生未來諸行。現在因性滅故。當知諸行非斷。復有四緣。能令諸行展轉流轉。何等為四。一因緣。二等無間緣。三所緣緣。四增上緣。即此四緣略有二種。一因。二緣。因唯因緣。餘三唯緣。又因緣者。謂諸行種子。等無間緣者。謂前六識等及相應法等無間滅。后六識等及相應法等無間生。所緣緣者。謂五識身等以五別境為所緣。第六識身等以一切法為所緣。增上緣者。謂五識等以眼等各別所依為增上緣及以能生作意等為增上緣。意識身等以四大種身及能生作意等為增上緣。又先所造業望所生愛非愛果。當知亦是增上緣。如是資糧望道道望得涅槃。當知亦是增上緣攝。
複次由三種事二種相應。當觀察雜染清凈。云何由三種事觀察一切雜染清凈。一者于諸行中觀察雜染因緣。謂觀彼愛味為愛味故。二者于諸行中觀察清凈因緣。謂觀彼過患為過患故。三者于諸行中觀察清凈。謂觀彼出離為出離故。如是一切總略為一。名由三事觀察一切雜染清凈。云何由二種相觀察一切雜染清凈。一者由如所有性故。二者由盡所有性故。如所有性者。謂于諸行中若愛味若過患若出離。盡所有性者。謂于諸行中盡所有愛味。盡所有過患。盡所有出離。此中觀
【現代漢語翻譯】 現代漢語譯本： 因為諸行的因性和本性都已滅盡，所以說『來』。這裡，諸行的因是無常的。因為產生后存在的因不可得，所以應當知道諸行是非常的。能夠產生未來諸行，是因為現在的因性已經滅盡，所以應當知道諸行不是斷滅的。還有四種緣，能夠使諸行輾轉流轉。是哪四種呢？一是因緣，二是等無間緣，三是所緣緣，四是增上緣。這四種緣可以概括為兩種：一是因，二是緣。因只有因緣，其餘三種都是緣。因緣，指的是諸行的種子。等無間緣，指的是前六識等以及相應的法等無間斷滅后，后六識等以及相應的法等無間產生。所緣緣，指的是五識身等以五種別境為所緣，第六識身等以一切法為所緣。增上緣，指的是五識等以眼等各自不同的所依為增上緣，以及以能產生作意等為增上緣。意識身等以四大種身以及能產生作意等為增上緣。此外，先前所造的業，對於所產生的可愛或不可愛果報，應當知道也是增上緣。像這樣，資糧對於道，道對於獲得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），應當知道也是增上緣所攝。
其次，通過三種事和兩種相應，應當觀察雜染和清凈。如何通過三種事觀察一切雜染和清凈呢？一是在諸行中觀察雜染的因緣，也就是觀察對它們的愛味，因為貪愛滋味的緣故。二是在諸行中觀察清凈的因緣，也就是觀察它們的過患，因為看到過患的緣故。三是在諸行中觀察清凈，也就是觀察從諸行中出離，因為尋求出離的緣故。像這樣，一切總括起來為一，稱為通過三種事觀察一切雜染和清凈。如何通過兩種相觀察一切雜染和清凈呢？一是通過如所有性，二是通過盡所有性。如所有性，指的是在諸行中，無論是愛味、過患還是出離。盡所有性，指的是在諸行中，所有一切的愛味，所有一切的過患，所有一切的出離。這裡觀察。
【English Translation】 English version: 'Comes' because the causal nature of all phenomena is extinguished. Here, the cause of all phenomena is impermanent. Because the cause of existence after arising is unattainable, it should be known that all phenomena are impermanent. The ability to generate future phenomena is because the present causal nature is extinguished, so it should be known that all phenomena are not annihilated. Furthermore, there are four conditions that enable phenomena to flow and transform. What are the four? First, causal condition (hetu-pratyaya). Second, immediate condition (samanantara-pratyaya). Third, object condition (alambana-pratyaya). Fourth, dominant condition (adhipati-pratyaya). These four conditions can be summarized into two types: cause and condition. Cause is only causal condition; the other three are only conditions. Causal condition refers to the seeds of all phenomena. Immediate condition refers to the immediate cessation of the preceding six consciousnesses (vijnana) and their corresponding dharmas, followed by the immediate arising of the subsequent six consciousnesses and their corresponding dharmas. Object condition refers to the five sense consciousnesses (vijnanakaya) taking the five distinct realms as their objects, and the sixth consciousness (manovijnana) taking all dharmas as its object. Dominant condition refers to the five sense consciousnesses taking their respective bases, such as the eye, as dominant conditions, as well as taking the generation of attention (manaskara) as a dominant condition. The mind consciousness (意識身) takes the four great elements (mahabhuta) of the body and the generation of attention as dominant conditions. Furthermore, the karma previously created, in relation to the agreeable or disagreeable results that arise, should be known as a dominant condition. Similarly, merit (資糧) in relation to the path (道), and the path in relation to attaining Nirvana (涅槃, Buddhist term for the state of liberation from the cycle of birth and death), should be known as included within the dominant condition.
Furthermore, through three aspects and two corresponding characteristics, one should observe defilement (雜染) and purity (清凈). How does one observe all defilement and purity through three aspects? First, observe the causal conditions of defilement in all phenomena, which is to observe the enjoyment of them, because of craving for their taste. Second, observe the causal conditions of purity in all phenomena, which is to observe their faults, because of seeing their faults. Third, observe purity in all phenomena, which is to observe liberation from them, because of seeking liberation. Thus, all of this is summarized as one, called observing all defilement and purity through three aspects. How does one observe all defilement and purity through two characteristics? First, through suchness (如所有性). Second, through allness (盡所有性). Suchness refers to the enjoyment, faults, or liberation in all phenomena. Allness refers to all enjoyment, all faults, and all liberation in all phenomena. Here, observe.
察諸行為緣生樂生喜。是名于彼愛味。又此愛味極為狹小。如是由二種相。觀察如所有性所有愛味。又觀察諸行是無常苦變壞之法。是名于彼過患。又此過患極為廣大。如是由二種相。觀察如所有性所謂過患。又復觀察于諸行中欲貪滅。欲貪斷。欲貪出。是名于彼出離。又此出離寂靜無上畢竟安隱。如是由二種相觀察如所有性所謂出離又即此愛味即此過患即此出離。于諸行中若過去若未來若現在。若內若外。若粗若細。若劣若勝。若遠若近。審諦觀察。當知是名于彼觀察如所有性所謂愛味過患出離。又爲了知如是三事體性是有。應知三種有情眾別。一于諸欲染著眾。二于諸欲遠離眾。三于諸欲離系眾。於此三處復有三種世間愚癡。謂若天世間。若沙門婆羅門。若諸天人。如是三種世間。由三因緣應知安立。一由得欲自在及凈自在故。謂若魔若梵世間。二由勤修得彼因故。謂若沙門婆羅門。三趣種種業因果故。謂若諸天人。又於此三處隨其所應能斷作證。有二種道離四倒心。謂已入見地及於上修道多修習住。又此二種道有四種相心解脫果。一貪瞋縛解脫相。二欲貪滅斷出離相。三九結離系相。四生等諸苦解脫相。此中前三相。顯示因處煩惱解脫。后一相。顯示果處諸苦解脫。於此義中譬如有人處在囹圄為種種縛之所繫縛
【現代漢語翻譯】 現代漢語譯本 觀察諸行（一切事物和現象）因緣和合而生，帶來快樂和喜悅，這被稱為對它們的『愛味』（āiwèi，吸引人的方面）。然而，這種『愛味』極其狹隘。因此，通過兩種方式觀察事物本來的面貌：所謂的『愛味』。再觀察諸行是無常、是苦、是變壞之法，這被稱為對它們的『過患』（guòhuàn，令人不悅的方面）。而且，這種『過患』極其廣大。因此，通過兩種方式觀察事物本來的面貌：所謂的『過患』。進一步觀察在諸行中，對慾望的貪婪止滅，對慾望的貪婪斷除，對慾望的貪婪出離，這被稱為對它們的『出離』（chūlí，解脫）。而且，這種『出離』是寂靜、無上、畢竟安穩的。因此，通過兩種方式觀察事物本來的面貌：所謂的『出離』。又，即是這『愛味』，即是這『過患』，即是這『出離』，對於諸行，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是低劣、殊勝，無論是遙遠、鄰近，審慎地觀察，應當知道這被稱為對它們觀察事物本來的面貌：所謂的『愛味』、『過患』、『出離』。 爲了瞭解這三種事物的體性是真實存在的，應當知道有三種有情眾生的類別：一是對各種慾望染著（執著）的眾生；二是對各種慾望遠離的眾生；三是對各種慾望離系的眾生。在這三種情況下，又有三種世間的愚癡：即天世間、沙門婆羅門、諸天人。這三種世間，應當知道通過三種因緣而安立：一是因為獲得慾望的自在和清凈的自在，例如魔和梵天世間；二是因為勤奮修行而獲得那些（自在）的因，例如沙門和婆羅門；三是因為趨向各種業的因果，例如諸天人。 又在這三種情況下，根據各自的情況，能夠斷除（煩惱）並作證（真理）的，有兩種道路，可以使心遠離四種顛倒（錯誤的認知）：即已經進入見地（證悟的初步階段）的人，以及在上修道（更高的修行階段）中多修習安住的人。而且，這兩種道路有四種相的心解脫的果：一是貪婪和嗔恨的束縛解脫的相；二是慾望的貪婪止滅、斷除、出離的相；三是九結（九種煩惱的結縛）離系的相；四是生等諸苦解脫的相。其中，前三種相顯示了因處的煩惱解脫，后一種相顯示了果處的諸苦解脫。在這個意義中，譬如有人身處牢獄，被各種束縛所捆綁。
【English Translation】 English version Observing that all phenomena arise from conditions, bringing pleasure and joy, is called 'āiwèi' (愛味, the attractive aspect) towards them. However, this 'āiwèi' is extremely limited. Therefore, observe the true nature of things through two aspects: the so-called 'āiwèi'. Furthermore, observing that all phenomena are impermanent, suffering, and subject to change and decay, is called 'guòhuàn' (過患, the displeasing aspect) towards them. Moreover, this 'guòhuàn' is extremely vast. Therefore, observe the true nature of things through two aspects: the so-called 'guòhuàn'. Further observing that within all phenomena, the craving for desires ceases, the craving for desires is cut off, the craving for desires is liberated from, is called 'chūlí' (出離, liberation) towards them. Moreover, this 'chūlí' is tranquil, supreme, and ultimately secure. Therefore, observe the true nature of things through two aspects: the so-called 'chūlí'. Furthermore, this 'āiwèi', this 'guòhuàn', this 'chūlí', regarding all phenomena, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether distant or near, carefully observe them. It should be known that this is called observing the true nature of things: the so-called 'āiwèi', 'guòhuàn', and 'chūlí'. In order to understand that the nature of these three things is real, it should be known that there are three categories of sentient beings: those who are attached to various desires; those who are detached from various desires; and those who are liberated from various desires. In these three situations, there are also three kinds of worldly ignorance: namely, the world of gods, the Śrāmaṇas and Brahmins, and the humans and gods. These three worlds should be known to be established through three causes: one is because of obtaining freedom over desires and pure freedom, such as the worlds of Māra and Brahma; two is because of diligently cultivating the causes for obtaining those (freedoms), such as the Śrāmaṇas and Brahmins; three is because of tending towards the causes and effects of various karmas, such as the humans and gods. Furthermore, in these three situations, according to their respective circumstances, there are two paths that can cut off (afflictions) and realize (the truth), which can free the mind from the four inversions (incorrect perceptions): namely, those who have already entered the stage of seeing (the initial stage of enlightenment), and those who dwell in the practice of cultivating the higher path (higher stages of practice). Moreover, these two paths have four aspects of the fruit of mental liberation: one is the aspect of liberation from the bonds of greed and hatred; two is the aspect of the cessation, cutting off, and liberation from the craving for desires; three is the aspect of liberation from the nine fetters (nine kinds of binding afflictions); four is the aspect of liberation from the sufferings of birth and so on. Among these, the first three aspects show the liberation from afflictions at the causal level, and the last aspect shows the liberation from all sufferings at the resultant level. In this meaning, it is like someone who is in prison, bound by various fetters.
。所謂或木或索或鐵。又置餘人令其防守。或設有彼從幽縶處逃至遠所。還執將來。或有尚不令彼轉動。況得逃避。或有安置廣大微妙種種可愛所繫妙欲。在幽縶處令彼自然心生樂著無慾逃避。如是彼人為一切種縛之所縛。為善方便守之所守。為最堅牢系之所繫。復為怨家隨欲加害。所謂打拍或復解割。或加杖捶或總斷命。若有能脫是四縛者。乃得名為從一切縛而得解脫。如是于彼三處世間愚癡有情為種種縛所繫縛者。當知即譬貪瞋癡縛。其守禁者。譬不正尋思及未永拔煩惱隨眠。不正尋思故尚不令動。況得離欲而遠逃避。煩惱隨眠未永拔故。雖世間道方便逃避遠至有頂。復執將還。可愛妙欲譬之九結。由彼結故令于生死自然樂著。于自繫縛不欲解脫。彼既如是為種種縛極所密縛。善方便縛之所密縛。最堅牢縛之所密縛。復四魔怨隨其所欲以生等苦而加害之。若能從彼四種系縛善解脫者。乃可名為從一切縛而得解脫。複次嗢拖南曰。
略教教果終墮數 三遍智斷縛解脫 見慢雜染凈說句 遠離四具三圓滿
由三因緣。有諸聲聞。往大師所。請略教授。何等為三。謂唯多聞為究竟者。于諸餘行而厭背者。生如是解。但略聞法足得自義。何藉多聞以為究竟。要修正行為貞實故。又棄捨多聞究竟欲故。又有
【現代漢語翻譯】 現代漢語譯本：所謂的用木枷、繩索或者鐵鏈來捆綁。又安排其他人讓他們防守看管。或者假設那個人從囚禁的地方逃到了遠處，（也會）被抓回來。或者有（的看管）甚至不讓他轉身移動，更何況能夠逃跑呢？或者有的（看管）安置各種廣大微妙、種種可愛的、所依戀的美妙欲樂，在囚禁的地方讓他自然而然地心生喜樂迷戀，沒有想要逃離的想法。像這樣，那個人就被一切種類的束縛所捆綁，被嚴密的防守所看守，被最堅固的繩索所繫縛，又被怨家隨心所欲地加以傷害，比如打、拍，或者解剖、割裂，或者加以棍棒捶打，或者乾脆斷送性命。如果有人能夠擺脫這四種束縛，才能被稱作是從一切束縛中得到解脫。像這樣，對於那三處世間的愚癡有情，被種種束縛所捆綁的人，應當知道這就像貪、嗔、癡的束縛。那些看守禁錮的人，就像不正當的思慮以及沒有徹底拔除的煩惱隨眠。因為有不正當的思慮，所以尚且不能（讓其）移動，更何況能夠離開慾望而遠遠逃避呢？因為煩惱隨眠沒有徹底拔除，即使通過世間道方便逃避到很遠的地方，到達有頂天，（最終還是）會被抓回來。可愛的美妙欲樂就像九結（nine bonds）。因為這些結的緣故，使（眾生）對於生死自然而然地產生喜樂迷戀，對於自身的束縛不想要解脫。他們既然這樣被種種束縛極其嚴密地捆綁，被嚴密的防守極其嚴密地看守，被最堅固的繩索極其嚴密地繫縛，又被四魔怨隨心所欲地用生老等苦來加以傷害。如果能夠從那四種系縛中善於解脫，才可以被稱作是從一切束縛中得到解脫。再者，總結的偈頌說： 略教、教果、終墮數，三遍智、斷縛、解脫，見、慢、雜染、凈說句，遠離、四具、三圓滿。 由於三種因緣，有些聲聞（śrāvaka，弟子）前往大師那裡，請求簡略的教授。哪三種呢？第一種是認為多聞為究竟的人，對於其他的修行而感到厭倦，產生這樣的理解：只要稍微聽聞佛法就足夠獲得自身的利益，何必憑藉多聞作為究竟呢？重要的是修正行為才是真實可靠的。又因為想要捨棄多聞而達到究竟的目的。還有一種是...
【English Translation】 English version: So-called binding with wood, rope, or iron chains. And also placing other people to guard and watch over them. Or supposing that person escapes from the imprisoned place to a distant location, (they will) still be caught and brought back. Or some (guards) don't even allow them to turn around, let alone escape. Or some (guards) arrange various vast, subtle, and lovely wonderful desires to be attached to, in the imprisoned place, causing them to naturally develop joy and attachment in their hearts, without any desire to escape. In this way, that person is bound by all kinds of bonds, guarded by strict defenses, tied by the most solid ropes, and also harmed by enemies who inflict harm as they please, such as beating, slapping, or dissecting, cutting, or adding beatings with sticks, or simply ending their lives. If someone can escape these four kinds of bonds, then they can be called liberated from all bonds. In this way, for those foolish sentient beings in the three realms, those who are bound by various bonds, it should be known that this is like the bonds of greed, hatred, and delusion. Those who guard and imprison them are like improper thoughts and the latent tendencies of afflictions that have not been completely eradicated. Because of improper thoughts, they are not even allowed to move, let alone leave desire and escape far away. Because the latent tendencies of afflictions have not been completely eradicated, even if they escape far away through worldly means, reaching the peak of existence (Bhavāgra), (they will still) be caught and brought back. Lovely and wonderful desires are like the nine bonds (nine bonds). Because of these bonds, (sentient beings) naturally develop joy and attachment to birth and death, and do not want to be liberated from their own bonds. Since they are so tightly bound by various bonds, so closely guarded by strict defenses, so firmly tied by the most solid ropes, and also harmed by the four demonic enemies (four Māras) who inflict suffering such as birth and old age as they please. If one can skillfully liberate oneself from those four kinds of bonds, then one can be called liberated from all bonds. Furthermore, the summary verse says: Brief teaching, teaching result, ultimately falling into numbers, three pervasive wisdoms, cutting bonds, liberation, view, pride, defilement, pure saying of sentences, distancing, four qualities, three perfections. Due to three causes, some Śrāvakas (śrāvaka, disciples) go to the great teacher, requesting brief teachings. What are the three? The first is those who consider much learning to be the ultimate, and are weary of other practices, developing such an understanding: it is enough to hear the Dharma slightly to obtain one's own benefit, why rely on much learning as the ultimate? What is important is to correct one's behavior to be truthful and reliable. And also because they want to abandon much learning to achieve the ultimate goal. There is also...
怖畏於所入門多所作者。為善方便而得入故。或有即彼已於多法善聽善思。彼作是念。我于多法已善聽思。若我今者盡已聽思所得諸法以為依止。于住心境及解脫境欲繫心者。將不令我作意散亂。若爾住心尚不能得。何況解脫。又于如是所聞所思一切法中。不得決定。當依何者速證通慧。當依何者速得出離。當緣何境而得住心。當緣何境而得解脫。彼既如是自不決定。若於大師或眾所識如來弟子現前。見已便即往詣請略教授。
複次當知正教授有四種自義果得。謂為此出家及如此出家。即形相具足。事業具足。意樂具足。處舍取具足。依此故得無上得。現法得。自然得。內證得。
複次有六種死。謂過去死。現在死。不調伏死。調伏死。同分死。不同分死。過去死者。謂過去諸行沒。乃至命根滅故死。現在死者。謂現在諸行沒。乃至命根滅故死。不調伏死者。謂於過去世不調不伏。有隨眠行展轉隨眠。世俗說言士夫隨眠。而命終已。于現在世結生相續。有隨眠行所攝。自體而得生起。于現在世乃至壽盡亦復如是。不調不伏。廣說乃至。而命終已。未來自體復得生起。又能攝取有隨眠行。由攝取彼以為因故。便為生等眾苦所縛。亦為貪等大縛所縛。調伏死者。謂于現在世已調已伏無有隨眠。而命終已。未來
【現代漢語翻譯】 現代漢語譯本 對於那些因所入門（所進入的法門）繁多而感到畏懼的人，他們可以通過善巧方便而進入。或者有些人已經對許多法進行了很好的聽聞和思考。他們會這樣想：『我已經對許多法進行了很好的聽聞和思考。如果我現在完全依賴於我所聽聞和思考的所有法，想要專注于住心境和解脫境，這將會使我的作意散亂。』如果這樣，連住心都不能得到，更何況是解脫呢？而且，對於所有這些聽聞和思考的法，他們無法確定應該依靠哪一個才能迅速證得通慧，應該依靠哪一個才能迅速獲得解脫，應該緣于哪個境界才能獲得住心，應該緣于哪個境界才能獲得解脫。他們因為這樣自己無法決定，如果遇到大師或者衆所周知的如來弟子，見到后就會前去請求簡略的教授。
其次，應當知道，正確的教授有四種自身獲得的果：即為此出家和如此出家，也就是形相具足、事業具足、意樂具足、處舍取具足。依靠這些，可以獲得無上得、現法得、自然得、內證得。
其次，有六種死：即過去死、現在死、不調伏死、調伏死、同分死、不同分死。過去死是指過去諸行滅盡，乃至命根斷滅而死。現在死是指現在諸行滅盡，乃至命根斷滅而死。不調伏死是指在過去世沒有調伏，有隨眠（煩惱的潛在狀態）之行輾轉隨眠，世俗說士夫隨眠，而命終后，在現在世結生相續，有隨眠行所攝的自體而得以生起。在現在世乃至壽命終盡也是這樣，沒有調伏，廣說乃至，而命終后，未來自體又得以生起。又能攝取有隨眠行，由於攝取它作為因，便被生等眾苦所束縛，也被貪等大縛所束縛。調伏死是指在現在世已經調伏，沒有隨眠，而命終后，未來。
【English Translation】 English version Those who are fearful because of the many entrances (the Dharma gates they enter) can enter through skillful means. Or some have already listened to and contemplated many Dharmas well. They think, 'I have listened to and contemplated many Dharmas well. If I now rely entirely on all the Dharmas I have heard and contemplated, wanting to focus on the state of abiding mind and the state of liberation, it will scatter my attention.' If so, even abiding mind cannot be attained, let alone liberation. Moreover, regarding all these Dharmas heard and contemplated, they cannot decide which to rely on to quickly attain penetrating wisdom, which to rely on to quickly attain liberation, which realm to focus on to attain abiding mind, and which realm to focus on to attain liberation. Because they cannot decide for themselves, if they encounter a master or a well-known disciple of the Tathagata, they will approach and request brief instruction.
Furthermore, it should be known that correct instruction has four kinds of self-obtained fruits: namely, renouncing the household life for this reason and renouncing the household life in this way, which means having complete form, complete activity, complete intention, and complete place of abandonment and acceptance. Relying on these, one can obtain the unsurpassed attainment, the present-life attainment, the natural attainment, and the inner realization attainment.
Furthermore, there are six kinds of death: namely, past death, present death, untamed death, tamed death, similar death, and dissimilar death. Past death refers to the death when past actions have ceased, and even the life force is extinguished. Present death refers to the death when present actions have ceased, and even the life force is extinguished. Untamed death refers to those who were not tamed or subdued in the past, having latent tendencies (potential states of affliction) that continue to lie dormant. Worldly people say that the individual has latent tendencies, and after death, in the present life, rebirth continues, and the self possessed by latent tendencies arises. In the present life, even until the end of life, it is the same, untamed and unsubdued, broadly speaking, and after death, the future self arises again. It can also grasp actions with latent tendencies, and because it grasps them as a cause, it is bound by the sufferings of birth and so on, and also bound by the great bonds of greed and so on. Tamed death refers to those who have been tamed in the present life, without latent tendencies, and after death, the future.
自體不復生起。亦不攝取有隨眠行。不攝取彼以為因故。解脫生等眾苦差別。亦復解脫貪等大縛。同分死者。謂如過去不調不伏曾捨身命。于現在世亦復如是而捨身命。當知如此名同分死。名相似死。名隨順死。若於過去不調不伏捨身命已。于現在世已調已伏而捨身命。當知此名不同分死不相似死不隨順死。若於現在有隨眠行展轉隨眠。而命終時如過去死。名同分死及隨順死。不如過去而命終時。不能攝取當所結生未來相續同分諸行。又此六種死當知有二種相。謂諸行流轉過患相。及諸行還滅勝利相。若於過去及於現在。不調不伏同分而死。復于未來取生等苦。及為貪等煩惱縛者。名諸行流轉過患相。若於現在已調已伏不同分死。又于未來不取眾苦。解脫一切煩惱縛者。名諸行還滅勝利相。
複次由八種相。得入于彼諸行生起世俗言說士夫數中。謂如是名。如是種類。如是族姓。如是飲食。如是領受。若苦若樂。如是長壽。如是久住。如是所有壽量邊際。如是諸相於菩薩地宿住念中。當知如前已廣分別。
複次由三種相。于諸行中應知無我遍智及斷。何等為三。一于內遍智。二于外遍智。三于內外遍智。斷亦如是。隨其所應。所謂諸行都無有我。無有我所。亦無有餘互相系屬。當知如是于內外俱遍智及斷
【現代漢語翻譯】 現代漢語譯本 『自體不復生起』：意味著自體不會再次產生。 『亦不攝取有隨眠行』：也不會攝取帶有潛在煩惱的業行。 『不攝取彼以為因故』：因為不攝取這些作為原因。 『解脫生等眾苦差別』：從而解脫了生等各種痛苦的差別。 『亦復解脫貪等大縛』：也解脫了貪婪等巨大的束縛。 『同分死者』：指相似的死亡，例如過去沒有調伏自己，捨棄了身命，現在仍然如此捨棄身命。應當知道，這被稱為同分死。 『名相似死』：也稱為相似死。 『名隨順死』：也稱為隨順死。 『若於過去不調不伏捨身命已。于現在世已調已伏而捨身命』：如果過去沒有調伏自己而捨棄了身命，現在已經調伏了自己而捨棄身命， 『當知此名不同分死不相似死不隨順死』：應當知道，這被稱為不同分死、不相似死、不隨順死。 『若於現在有隨眠行展轉隨眠。而命終時如過去死』：如果現在有潛在的煩惱，輾轉相續，臨終時像過去一樣死去， 『名同分死及隨順死』：這被稱為同分死和隨順死。 『不如過去而命終時。不能攝取當所結生未來相續同分諸行』：如果臨終時不像過去一樣，就不能攝取將要結生、未來相續的相似業行。 『又此六種死當知有二種相』：這六種死亡應當知道有兩種相。 『謂諸行流轉過患相。及諸行還滅勝利相』：即諸行流轉的過患之相，以及諸行還滅的勝利之相。 『若於過去及於現在。不調不伏同分而死。復于未來取生等苦。及為貪等煩惱縛者』：如果在過去和現在都沒有調伏自己，以相似的方式死去，未來又承受生等痛苦，並被貪婪等煩惱束縛， 『名諸行流轉過患相』：這被稱為諸行流轉的過患之相。 『若於現在已調已伏不同分死。又于未來不取眾苦。解脫一切煩惱縛者』：如果現在已經調伏了自己，以不相似的方式死去，未來不再承受各種痛苦，解脫了一切煩惱的束縛， 『名諸行還滅勝利相』：這被稱為諸行還滅的勝利之相。
『複次由八種相。得入于彼諸行生起世俗言說士夫數中』：再者，通過八種相，可以進入到諸行生起的世俗言說和人的範疇中。 『謂如是名。如是種類。如是族姓。如是飲食。如是領受。若苦若樂。如是長壽。如是久住。如是所有壽量邊際』：即這樣的名字、這樣的種類、這樣的族姓、這樣的飲食、這樣的感受（無論是苦是樂）、這樣的長壽、這樣的久住、這樣的壽命的終結。 『如是諸相於菩薩地宿住念中。當知如前已廣分別』：這些相在菩薩地的宿住念中，應當知道如前已經詳細分別。
『複次由三種相。于諸行中應知無我遍智及斷』：再者，通過三種相，應當瞭解在諸行中無我的普遍智慧和斷除。 『何等為三』：哪三種？ 『一于內遍智。二于外遍智。三于內外遍智。斷亦如是。隨其所應』：一是對內的普遍智慧，二是對外的普遍智慧，三是對內外的普遍智慧。斷除也是如此，根據情況而定。 『所謂諸行都無有我。無有我所。亦無有餘互相系屬』：也就是說，諸行中都沒有我，沒有我所擁有的，也沒有其他互相聯繫的事物。 『當知如是于內外俱遍智及斷』：應當知道，這就是對內外都普遍的智慧和斷除。
【English Translation】 English version 'The self does not arise again': This means the self will not be produced again. 'Nor does it take up actions accompanied by latent afflictions (Skt: anusaya)': Nor does it take up karmic actions that carry potential defilements. 'It does not take them up as causes': Because it does not take these up as causes. 'It is liberated from the various sufferings of birth, etc.': Thus, it is liberated from the various differences of suffering such as birth. 'It is also liberated from the great bonds of greed, etc.': It is also liberated from the great bonds of greed and other afflictions. 'Death of similar kind': Refers to a similar death, such as in the past, one did not tame oneself and abandoned body and life, and now in the present, one still abandons body and life in the same way. It should be known that this is called death of similar kind (Skt: sabhaga-marana). 'Called similar death': Also called similar death. 'Called conforming death': Also called conforming death. 'If in the past, one abandoned body and life without taming oneself, and in the present, one abandons body and life having tamed oneself': If in the past, one abandoned body and life without taming oneself, and now in the present, one abandons body and life having tamed oneself, 'It should be known that this is called death of dissimilar kind, not similar death, not conforming death': It should be known that this is called death of dissimilar kind, not similar death, not conforming death. 'If in the present, there are actions accompanied by latent afflictions, which continue to arise, and at the time of death, it is like past deaths': If in the present, there are latent afflictions that continue to arise, and at the time of death, it is like past deaths, 'It is called death of similar kind and conforming death': This is called death of similar kind and conforming death. 'If at the time of death, it is not like the past, it cannot take up the similar actions that will lead to future rebirths': If at the time of death, it is not like the past, it cannot take up the similar karmic actions that will lead to future rebirths. 'Moreover, these six kinds of death should be known to have two aspects': These six kinds of death should be known to have two aspects. 'Namely, the aspect of the fault of the cycle of actions, and the aspect of the victory of the cessation of actions': Namely, the aspect of the fault of the cycle of actions, and the aspect of the victory of the cessation of actions. 'If in the past and in the present, one dies in a similar way without taming oneself, and in the future, one takes up the suffering of birth, etc., and is bound by greed and other afflictions': If in the past and in the present, one dies in a similar way without taming oneself, and in the future, one takes up the suffering of birth, etc., and is bound by greed and other afflictions, 'It is called the aspect of the fault of the cycle of actions': This is called the aspect of the fault of the cycle of actions. 'If in the present, one dies in a dissimilar way having tamed oneself, and in the future, one does not take up various sufferings and is liberated from all the bonds of afflictions': If in the present, one dies in a dissimilar way having tamed oneself, and in the future, one does not take up various sufferings and is liberated from all the bonds of afflictions, 'It is called the aspect of the victory of the cessation of actions': This is called the aspect of the victory of the cessation of actions.
'Furthermore, through eight aspects, one can enter into the category of worldly speech and persons in the arising of those actions': Furthermore, through eight aspects, one can enter into the category of worldly speech and persons in the arising of those actions. 'Namely, such a name, such a kind, such a lineage, such food, such reception, whether suffering or pleasure, such longevity, such duration, such a limit to the amount of lifespan': Namely, such a name, such a kind, such a lineage, such food, such reception (whether suffering or pleasure), such longevity, such duration, such a limit to the amount of lifespan. 'These aspects in the recollection of past lives in the Bodhisattva grounds, it should be known, have already been extensively distinguished as before': These aspects in the recollection of past lives in the Bodhisattva grounds, it should be known, have already been extensively distinguished as before.
'Furthermore, through three aspects, one should know the non-self (Skt: anatma) universal wisdom (Skt: sarva-jnana) and cessation in all actions': Furthermore, through three aspects, one should know the non-self universal wisdom and cessation in all actions. 'What are the three?': What are the three? 'One, universal wisdom regarding the internal. Two, universal wisdom regarding the external. Three, universal wisdom regarding both the internal and external. Cessation is also the same, as appropriate': One, universal wisdom regarding the internal. Two, universal wisdom regarding the external. Three, universal wisdom regarding both the internal and external. Cessation is also the same, as appropriate. 'That is to say, in all actions, there is no self, nothing belonging to the self, and nothing else mutually connected': That is to say, in all actions, there is no self, nothing belonging to the self, and nothing else mutually connected. 'It should be known that this is universal wisdom and cessation regarding both the internal and external': It should be known that this is universal wisdom and cessation regarding both the internal and external.
。此中由法住智得決定。遍智數習此故。舍彼相應所有隨眠得畢竟斷。當知此中為于諸行未得遍智者令得遍智故。如來大師說正法要。若於諸行已得遍智而未永斷者。為令唯于如先所得遍智。數習得永斷故。復加勸導。
複次于生死中而流轉者。有三種縛。由此縛故心難解脫。當知此唯善說法律能令解脫。非由惡說。何等為三。一者除其愛結餘結所繫諸有漏事。二者愛結所染諸有漏事。三者能生當來後有諸行。於此三縛由三因緣心難解脫。謂初由種種故。第二由堅牢故。可愛樂。故。第三由微細故。復由五相為後有縛所繫縛者。當知有五我慢現行。謂由所依故。所緣故。助伴故。自性故。因果故。當知此中薩迦耶見以為依止。計我未來或當是有或當非有。以有非有為所緣境。此中非有為所緣境唯有一種。有為所緣乃有五種。謂我當有色。我當無色。我當有想。我當無想。我當非有想非無想。如是一切總收為一。合有六種所緣境界。言助伴者。謂動亂心。言自性者。恃舉行相為其自相。戲論自性為其共相。一切煩惱戲論性故。因果性者。謂能感生為因性故。造作業行愛隨逐故。
複次由三種相。當知心善解脫。謂于諸行遍了知故。于彼相應諸煩惱斷得作證故。煩惱斷已於一切處離愛住故。又於此中由四種行
【現代漢語翻譯】 現代漢語譯本：在此之中，通過對法住智（Dharmasthitijñāna，安住於法的智慧）的決定而獲得。由於對遍智（Sarvajñā，一切智）的反覆修習，就能徹底斷除與此相應的所有的隨眠（Anuśaya，煩惱的潛在形式）。應當知道，這裡是爲了讓那些尚未獲得對諸行（Saṃskāra，有為法）的遍智的人獲得遍智，如來大師才宣說了正法要（Saddharma，真正的佛法）。如果有人已經獲得了對諸行的遍智，但尚未能永遠斷除煩惱，那麼佛陀會進一步勸導他們，讓他們僅僅通過反覆修習先前獲得的遍智，就能永遠斷除煩惱。 其次，在生死輪迴中流轉的人，有三種束縛。由於這些束縛，心難以解脫。應當知道，只有善說法律（指佛陀的教法）才能使人解脫，而不是由惡說（錯誤的教法）。哪三種束縛呢？第一種是除了愛結（Rāga-saṃyojana，貪愛之結）之外，被其他結所束縛的各種有漏事（Sāsrava dharma，有煩惱的事物）。第二種是被愛結所染污的各種有漏事。第三種是能夠產生未來後有的各種行（Karma，業）。由於三種原因，心難以從這三種束縛中解脫。第一種是由於種種原因。第二種是由於堅固和可愛樂。第三種是由於微細。此外，由於五種現象，被後有縛（Punarbhava-bandhana，導致再次投生的束縛）所束縛的人，應當知道有五種我慢（Asmita，我執）在活動。即由所依故、所緣故、助伴故、自性故、因果故。應當知道，薩迦耶見（Satkāya-dṛṣṭi，有身見）是其依止。計度『我』未來或者將是有，或者將是非有。以有和非有作為所緣境。其中，以非有作為所緣境只有一種，以有作為所緣境則有五種，即『我』將是有色（Rūpa，物質），『我』將是無色（Arūpa，非物質），『我』將是有想（Saṃjñā，有想），『我』將是無想（Asaṃjñā，無想），『我』將是非有想非無想（Naivasaṃjñānāsaṃjñā，非想非非想）。像這樣，一切總括為一，共有六種所緣境界。所說的助伴，是指動亂的心。所說的自性，以恃舉（Stabdha，傲慢）行相作為其自相，以戲論（Prapañca，虛妄分別）自性作為其共相。一切煩惱都具有戲論的性質。因果性，是指能夠感生（產生果報）作為因的性質，造作業行（Karma，業）被愛（Rāga，貪愛）所隨逐。 再次，通過三種現象，應當知道心能夠得到善解脫。即對諸行（Saṃskāra，有為法）有了全面的瞭解，對與此相應的各種煩惱的斷除得到了證實，煩惱斷除之後，在一切處都能夠遠離貪愛而安住。又在此之中，通過四種行（Carya，行為）
【English Translation】 English version: Herein, determination is obtained through the Dharmasthitijñāna (wisdom abiding in the Dharma). By repeatedly practicing this Omniscience (Sarvajñā), all corresponding latent defilements (Anuśaya) are completely eradicated. It should be known that the Tathāgata (the thus-gone one), the great master, teaches the essential of the true Dharma (Saddharma) to enable those who have not yet attained complete knowledge of all phenomena (Saṃskāra) to attain it. If someone has already attained complete knowledge of all phenomena but has not yet permanently eradicated defilements, the Buddha further encourages them to permanently eradicate defilements simply by repeatedly practicing the complete knowledge they have previously attained. Furthermore, those who transmigrate in Samsara (cycle of rebirth) are bound by three kinds of fetters. Because of these fetters, the mind is difficult to liberate. It should be known that only the well-spoken law (referring to the Buddha's teachings) can liberate, not the ill-spoken. What are the three fetters? The first is all defiled things (Sāsrava dharma) bound by fetters other than the attachment knot (Rāga-saṃyojana). The second is all defiled things stained by the attachment knot. The third is all actions (Karma) that can generate future existence. Due to three reasons, the mind is difficult to liberate from these three fetters. The first is due to various reasons. The second is due to being firm, strong, and lovable. The third is due to being subtle. Furthermore, due to five aspects, those bound by the fetter of future existence (Punarbhava-bandhana), it should be known that there are five forms of ego-conceit (Asmita) at work. That is, due to the basis, the object, the support, the nature, and the cause and effect. It should be known that the view of a real self (Satkāya-dṛṣṭi) is its basis. Estimating 'I' will be in the future, either existent or non-existent. Taking existence and non-existence as the object. Among them, there is only one kind of object that takes non-existence as the object, and there are five kinds of objects that take existence as the object, namely 'I' will be material (Rūpa), 'I' will be immaterial (Arūpa), 'I' will be with perception (Saṃjñā), 'I' will be without perception (Asaṃjñā), 'I' will be neither with nor without perception (Naivasaṃjñānāsaṃjñā). In this way, everything is summarized as one, and there are six kinds of objects. The so-called support refers to the disturbed mind. The so-called nature takes the characteristic of arrogance (Stabdha) as its own characteristic, and the nature of conceptual proliferation (Prapañca) as its common characteristic. All defilements have the nature of conceptual proliferation. The nature of cause and effect refers to the nature of being able to generate (produce consequences) as the cause, and the actions (Karma) are followed by attachment (Rāga). Again, through three phenomena, it should be known that the mind can be well liberated. That is, there is a comprehensive understanding of all phenomena (Saṃskāra), the eradication of all corresponding defilements has been confirmed, and after the defilements have been eradicated, one can abide in detachment from attachment in all places. Also in this, through four practices (Carya)
。于諸行中能遍了知如所有性。謂無常等。由十一行。于諸行中能遍了知盡所有性。謂過去未來等。如前廣說。
複次有二種五種雜染並五種因相。如是二種。諸有學者應知應斷。諸無學者已知已斷。何等為二。謂見雜染及慢雜染。此二當知五種差別。謂由行故纏故隨眠故。何等為五。一者計我。二者計我所。三者我慢。四者執著。五者隨眠。當知此中計我我所我慢三種為所依止。于所緣事固執取著唯此諦實余皆愚妄。當知此中由纏道理說名執著。即彼種子隨縛相續。說名隨眠。又有識身及外事等。當知是彼五種因相。謂計我因相。乃至隨眠因相。即此因相復有二種。一者所緣因相。二者因緣因相。計我我慢。以有識身為所緣因相。計我所通以二種為所緣因相。彼執著以聞不正法不如理作意及彼隨眠。為因緣因相。彼隨眠以不如實了知諸行煩惱諸纏數數串習。為因緣因相。
複次有四種有情眾。當知于中安立雜染。何等為四。一者外道有情眾。二者此法異生有情眾。三者有學有情眾。四者無學有情眾。外道有情眾中。具有一切。此法異生有情眾中。四種可得。及彼因相併執著因相一分。然執著不可得。有學有情眾中。計我我所二種。及彼因相執著隨眠皆不可得。及我慢執著並彼因相。然有我慢隨眠可得。
【現代漢語翻譯】 現代漢語譯本：在各種行（saṃskāra）中，能夠普遍了知如所有性（yathābhūta），即無常等等，通過十一種行相。在各種行中，能夠普遍了知盡所有性（yāvatā），即過去、未來等等，如前面廣說的那樣。
其次，有兩種五種雜染（saṃkleśa）以及五種因相（hetu-lakṣaṇa）。這兩種，有學者應當知曉並斷除，無學者已經知曉並斷除。哪兩種呢？即見雜染（dṛṣṭi-saṃkleśa）和慢雜染（māna-saṃkleśa）。這兩種應當知曉有五種差別，即由行（gati）的緣故、纏（paryavasthāna）的緣故、隨眠（anuśaya）的緣故。哪五種呢？一是計我（ātma-dṛṣṭi），二是計我所（ātmīya-dṛṣṭi），三是我慢（ātma-māna），四是執著（abhiniveśa），五是隨眠。應當知曉，這其中計我、我所、我慢三種為所依止。對於所緣的事物，頑固地執取，認為唯有此是真實的，其餘都是愚昧的。應當知曉，這其中由纏的道理，稱作執著。即那些種子，隨縛相續，稱作隨眠。又有識身（vijñāna-kāya）以及外事等等，應當知曉是那五種的因相，即計我因相，乃至隨眠因相。即此因相，又有兩種，一是所緣因相（ālambana-hetu-lakṣaṇa），二是因緣因相（hetu-pratyaya-hetu-lakṣaṇa）。計我、我慢，以有識身為所緣因相。計我所，普遍以兩種為所緣因相。那執著，以聽聞不正法、不如理作意（ayoniśo manasikāra）以及那些隨眠，為因緣因相。那些隨眠，以不如實了知各種行、煩惱（kleśa）、各種纏，數數串習（āsevana），為因緣因相。
其次，有四種有情眾（sattva-nikāya）。應當知曉，在其中安立雜染。哪四種呢？一是外道有情眾（tīrthika-sattva-nikāya），二是此法異生有情眾（pṛthagjana-sattva-nikāya），三是有學有情眾（śaikṣa-sattva-nikāya），四是無學有情眾（aśaikṣa-sattva-nikāya）。外道有情眾中，具有一切。此法異生有情眾中，四種可以得到，以及那些因相，並執著因相的一部分。然而執著不可得。有學有情眾中，計我、我所兩種，以及那些因相，執著、隨眠都不可得。以及我慢、執著，並那些因相，然而有我慢、隨眠可以得到。
【English Translation】 English version: Among all activities (saṃskāra), one is able to comprehensively understand the suchness (yathābhūta), namely impermanence, etc., through eleven aspects. Among all activities, one is able to comprehensively understand the allness (yāvatā), namely past, future, etc., as explained extensively before.
Furthermore, there are two types of fivefold defilements (saṃkleśa) and fivefold causal characteristics (hetu-lakṣaṇa). These two, those who are still learning should know and abandon, while those who have completed their learning have already known and abandoned. What are the two? Namely, defilement of views (dṛṣṭi-saṃkleśa) and defilement of pride (māna-saṃkleśa). These two should be known to have five distinctions, namely due to activity (gati), due to entanglement (paryavasthāna), and due to latent tendencies (anuśaya). What are the five? First, the view of self (ātma-dṛṣṭi); second, the view of what belongs to self (ātmīya-dṛṣṭi); third, pride of self (ātma-māna); fourth, clinging (abhiniveśa); and fifth, latent tendencies. It should be known that among these, the three—view of self, view of what belongs to self, and pride of self—are the basis of reliance. Regarding the objects of perception, one stubbornly clings, believing that only this is true, and all others are foolish. It should be known that among these, due to the principle of entanglement, it is called clinging. Namely, those seeds, continuously bound, are called latent tendencies. Furthermore, the body of consciousness (vijñāna-kāya) and external things, etc., should be known as the causal characteristics of those five, namely the causal characteristic of the view of self, and so on, up to the causal characteristic of latent tendencies. Namely, these causal characteristics have two types: first, the causal characteristic of the object of perception (ālambana-hetu-lakṣaṇa); second, the causal characteristic of cause and condition (hetu-pratyaya-hetu-lakṣaṇa). The view of self and pride of self have the body of consciousness as the causal characteristic of the object of perception. The view of what belongs to self generally has both types as the causal characteristic of the object of perception. That clinging has hearing the incorrect Dharma, improper attention (ayoniśo manasikāra), and those latent tendencies as the causal characteristic of cause and condition. Those latent tendencies have not truly knowing the various activities, afflictions (kleśa), and various entanglements, repeatedly practicing (āsevana) as the causal characteristic of cause and condition.
Furthermore, there are four types of sentient beings (sattva-nikāya). It should be known that defilements are established among them. What are the four? First, the sentient beings of non-Buddhist paths (tīrthika-sattva-nikāya); second, the ordinary sentient beings in this Dharma (pṛthagjana-sattva-nikāya); third, the sentient beings who are still learning (śaikṣa-sattva-nikāya); and fourth, the sentient beings who have completed their learning (aśaikṣa-sattva-nikāya). Among the sentient beings of non-Buddhist paths, all are present. Among the ordinary sentient beings in this Dharma, four can be obtained, as well as those causal characteristics, and a portion of the causal characteristic of clinging. However, clinging cannot be obtained. Among the sentient beings who are still learning, the two—view of self and view of what belongs to self—as well as those causal characteristics, clinging and latent tendencies, cannot be obtained. As well as pride of self and clinging, and those causal characteristics, however, pride of self and latent tendencies can be obtained.
無學有情眾中。一切皆不可得。又外道有情眾凡所有行。不為斷彼。此法異生有情眾所修諸行。正為斷彼而未能斷。未見如實故。有學有情眾已斷一分。為斷余分復修正行。雖見如實而不自稱我已能見。猶未獲得盡無生智故。無學有情眾一切已斷。于諸行中而自稱言我如實見。
複次有八種清凈說句。何等為八。謂由超過見慢故。名二種超過意清凈說句。由斷彼因相故。名除相清凈說句。由斷彼執著故。名寂靜清凈說句。由斷彼隨眠故名善解脫清凈說句。複次有學有二清凈說句。謂於後有一切行中。由不現行道理。名已割貪愛及轉三結。無學有二清凈說句。謂止慢現觀故。及一切苦本貪愛隨眠永拔除故。名已作苦邊。如是一切總收為一。合有八種清凈說句。
複次由四支故具足遠離名善具足。何等為四。一者無第二而住。二者處邊際臥具。三者其身遠離。四者其心遠離。謂于居家境界所生諸相尋思貪慾瞋恚悉皆遠離。依不放逸防守其心。又由五相發勤精進速證通慧。謂有勢力者。由被甲精進故。有精進者。由加行精進故。有勇捍者。由於廣大法中無怯劣精進故。有堅猛者。由寒熱蚊虻等所不能動精進故。有不捨善軛者。由於下劣無喜足精進故。又為斷惛沉睡眠掉舉惡作。如其次第奢摩他毗缽舍那品隨煩惱
【現代漢語翻譯】 現代漢語譯本： 在無學（Arhat，已證得阿羅漢果位）的有情眾生中，一切法都不可得。此外，外道有情眾生的一切行為，不是爲了斷除（煩惱）。而異生（凡夫）有情眾生所修的諸種行為，正是爲了斷除（煩惱），但未能斷除，因為沒有如實地見到真理。有學（正在修學）的有情眾生已經斷除了一部分（煩惱），爲了斷除剩餘的部分，再次修正自己的行為。雖然如實地見到了真理，但不自稱『我已經能夠見到』，因為還沒有獲得盡智和無生智。無學有情眾生已經斷除了一切（煩惱），對於諸種行為，他們會自稱『我如實地見到了』。
再者，有八種清凈的說法。是哪八種呢？通過超越見慢（對見解的傲慢）的緣故，稱為兩種超越意的清凈說法。通過斷除見慢的因相的緣故，稱為除相清凈說法。通過斷除對見慢的執著的緣故，稱為寂靜清凈說法。通過斷除見慢的隨眠（潛在的煩惱）的緣故，稱為善解脫清凈說法。此外，有學（正在修學）有兩種清凈說法，即對於後有（未來的存在）的一切行為中，由於不現行（不表現出來）的道理，稱為已割貪愛及轉三結（斷除了貪愛和轉化了三種束縛）。無學（已證得阿羅漢果位）有兩種清凈說法，即止息了慢的現觀的緣故，以及一切苦的根本——貪愛隨眠被永遠拔除的緣故，稱為已作苦邊（已經結束了痛苦）。像這樣一切總合起來，共有八種清凈說法。
再者，由於四種支分，具足遠離稱為善具足。是哪四種呢？一是無第二而住（獨自居住），二是處邊際臥具（住在偏遠的住所），三是其身遠離（身體遠離），四是其心遠離（內心遠離）。即對於居家境界所生的諸種相、尋思、貪慾、瞋恚，全部都遠離。依靠不放逸（精進）來防守自己的心。又由於五種相，發起勤奮精進，迅速證得通慧。即有勢力者，由於被甲精進（如戰士披甲般精進）的緣故；有精進者，由於加行精進（不斷努力的精進）的緣故；有勇捍者，由於在廣大的法中沒有怯懦退縮的精進的緣故；有堅猛者，由於寒冷、炎熱、蚊蟲等所不能動搖的精進的緣故；有不捨善軛者，由於對下劣的（修行）沒有滿足的精進的緣故。又爲了斷除惛沉、睡眠、掉舉、惡作，如其次第地修習奢摩他（止）和毗缽舍那（觀）品隨煩惱。
【English Translation】 English version: Among the assemblies of the No-More-Learning beings (Arhats, those who have attained the state of Arhatship), everything is unattainable. Furthermore, all the actions of non-Buddhist assemblies are not for the purpose of severing (afflictions). The various actions practiced by ordinary beings (those not on the path) are precisely for the purpose of severing (afflictions), but they are unable to sever them because they have not seen the truth as it is. The Learning beings (those still on the path of training) have already severed a portion (of afflictions), and in order to sever the remaining portion, they again correct their actions. Although they have seen the truth as it is, they do not claim, 'I am already able to see,' because they have not yet attained the Exhaustion Knowledge and the Non-Arising Knowledge. The No-More-Learning beings have already severed everything (afflictions), and regarding all actions, they claim, 'I have seen as it is.'
Furthermore, there are eight kinds of pure statements. What are these eight? Due to surpassing the pride of views (arrogance regarding one's views), they are called two kinds of pure statements of surpassing intention. Due to severing the causes and characteristics of the pride of views, they are called pure statements of eliminating characteristics. Due to severing the clinging to the pride of views, they are called pure statements of tranquility. Due to severing the latent tendencies (underlying afflictions) of the pride of views, they are called pure statements of good liberation. Furthermore, the Learning beings (those still on the path of training) have two kinds of pure statements, namely, regarding all actions in future existence, due to the principle of non-manifestation (not acting out), they are called having severed craving and transformed the three bonds (having eliminated craving and transformed the three fetters). The No-More-Learning beings (those who have attained the state of Arhatship) have two kinds of pure statements, namely, due to the direct realization of stopping pride, and due to the complete eradication of the latent tendencies of craving, which is the root of all suffering, they are called having made an end to suffering. Thus, all of these combined together constitute eight kinds of pure statements.
Furthermore, due to four factors, being complete with separation is called being well-endowed. What are these four? First, dwelling without a companion (living alone); second, dwelling in secluded places (living in remote dwellings); third, bodily separation (physical separation); and fourth, mental separation (separation of the mind). That is, all the characteristics, thoughts, greed, and hatred arising from the realm of household life are completely separated from. One guards one's mind by relying on non-negligence (diligence). Furthermore, due to five aspects, one initiates diligent effort and quickly attains penetrating wisdom. That is, those with power, due to armored diligence (diligence like a warrior in armor); those with diligence, due to applying diligence (constantly striving diligence); those with courage, due to diligence without cowardice in the vast Dharma; those with steadfastness, due to diligence that cannot be moved by cold, heat, mosquitoes, etc.; those who do not abandon the yoke of goodness, due to diligence without contentment in inferior (practice). Furthermore, in order to sever dullness, sleep, agitation, and regret, one cultivates Shamatha (calm abiding) and Vipassana (insight) qualities of afflictions in the proper order.
故。愿正止觀無有失壞。
複次于善說法毗奈耶中。有三圓滿。何等為三。一行圓滿。二果圓滿。三師圓滿。行圓滿者。謂為觸證斷無慾滅界故。聽聞正法。為他演說。自正修行。法隨法行。是名行圓滿。果圓滿者。謂即由此法隨法行增上力故。心善解脫。又能證得現法涅槃。是名果圓滿。師圓滿者。謂能引發一切梵行之法。皆用世尊為根本故。皆由世尊轉法眼故。皆以世尊為所依故。由如來出世有彼教可知故。說世尊為彼根本。佛出世已觀待彼彼所化有情。說正法眼。師及弟子展轉傳來故。說世尊轉正法眼轉法眼已。若有于中生諸疑惑。唯依世尊乃能決了故。說世尊為所依止。又說法師略有二種。一者由教。二者由證。斯由從他聞正法已而宣說故。依證學道無學道已而宣說故。
瑜伽師地論卷第八十五 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十六
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事行擇攝第一之二
複次嗢拖南曰。
想行愚相眼勝利 九智無癡與勝進 我見差別三相行 法總等品三后廣
于諸行中修無常想行有五種。謂由無常性。無恒性。非久住性。不可保性。變壞法性故。此中剎那剎那壞故。無常。
【現代漢語翻譯】 因此，愿正確的止觀（止息和觀察，Śamatha-Vipassanā）不會失壞。
再者，在善於宣說毗奈耶（Vinaya，戒律）之中，有三種圓滿。哪三種呢？一是行圓滿，二是果圓滿，三是師圓滿。行圓滿是指，爲了觸證斷除、無慾、滅盡的境界，聽聞正法，為他人演說，自己如法修行，法隨法行。這叫做行圓滿。果圓滿是指，由於這種法隨法行的增上力，心得到善妙的解脫，並且能夠證得現法涅槃（Nirvana，寂滅）。這叫做果圓滿。師圓滿是指，能夠引發一切梵行（Brahma-caryā，清凈行）之法，都以世尊（Lokaksema，佛陀）為根本；都由世尊轉法輪（Dharma-cakra，佛陀的教法）的緣故；都以世尊為所依。由於如來（Tathāgata，佛陀）出世，才有那些教法可以得知。所以說世尊是那些教法的根本。佛陀出世后，觀待各種所化有情，宣說正法眼。師父和弟子輾轉相傳，所以說世尊轉正法輪。轉法輪之後，如果有人在其中產生各種疑惑，只有依靠世尊才能解決，所以說世尊是所依止。
另外，說法師略有二種：一種是依教，一種是依證。前者是由於從他人聽聞正法后而宣說；後者是依靠證得學道和無學道后而宣說。
《瑜伽師地論》卷第八十五 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第八十六
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事行擇攝第一之二
再者，嗢拖南（Uddāna，綱要）說：
想行愚相眼勝利 九智無癡與勝進 我見差別三相行 法總等品三后廣
在諸行中，修無常想行有五種。即由於無常性、無恒性、非久住性、不可保性、變壞法性的緣故。其中，剎那剎那壞滅的緣故，是無常。
【English Translation】 Therefore, may the correct Śamatha-Vipassanā (calm abiding and insight) not be corrupted.
Furthermore, in the well-spoken Vinaya (discipline), there are three perfections. What are the three? First, perfection of conduct; second, perfection of result; third, perfection of the teacher. Perfection of conduct means listening to the correct Dharma (teachings) in order to touch and realize the cessation, desirelessness, and extinction realms; expounding it to others; and cultivating oneself correctly, acting in accordance with the Dharma. This is called perfection of conduct. Perfection of result means that, due to the increasing power of this Dharma-following conduct, the mind is well liberated and one can attain Nirvana (extinction) in this very life. This is called perfection of result. Perfection of the teacher means that all the practices that can bring forth all Brahma-caryā (pure conduct) have the Lokaksema (World Honored One, Buddha) as their root; all are due to the Lokaksema turning the Dharma-cakra (wheel of Dharma, Buddha's teachings); all rely on the Lokaksema. Because the Tathāgata (Thus Come One, Buddha) appeared in the world, those teachings can be known. Therefore, it is said that the Lokaksema is the root of those teachings. After the Buddha appeared in the world, he spoke the eye of the correct Dharma in accordance with the various sentient beings to be transformed. The teacher and disciples transmit it to each other, so it is said that the Lokaksema turned the wheel of the correct Dharma. After turning the wheel of the Dharma, if anyone has any doubts about it, only by relying on the Lokaksema can they be resolved, so it is said that the Lokaksema is the refuge.
Furthermore, there are roughly two types of Dharma teachers: one based on teaching, and one based on realization. The former expounds after hearing the correct Dharma from others; the latter expounds after realizing the path of learning and the path of no-more-learning.
Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), Volume 85 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Volume 86
Said by Maitreya Bodhisattva
Tripiṭaka Master Xuanzang, by imperial decree, translated the first of the second selection of scriptural affairs and conduct in the Section on Compendium of Matters
Furthermore, the Uddāna (summary) says:
'Thought, conduct, ignorance, appearance, eye, victory, Nine wisdoms, non-delusion, and superior progress, Self-view, difference, three aspects of conduct, Dharma, general, equal, three, later, broad.'
Among all conducts, there are five types of cultivating the thought of impermanence. That is, due to the nature of impermanence, the nature of non-constancy, the nature of not abiding for long, the nature of being unreliable, and the nature of changing and decaying. Among these, it is impermanent because it decays moment by moment.
自體系屬有限住壽故。無恒。外事劫后決定無住故。非久住。壽量未滿容被緣壞非時而死故。不可保。乃至爾所時住。于其中間不定安樂故。變壞法。
複次愚夫略有三種愚夫之相。何等為三。謂諸愚夫於一切行如上所說。五無常性不能思惟。于非真實勝劣性中。分別勝劣稱量自他。謂己為勝。是名第一愚夫之相。如謂己勝。謂等謂劣廣說亦爾。與此相違當知智者。亦有三種智者之相。
複次由二種相當知聖者慧眼清凈。謂由遠塵及離垢故。由見所斷諸煩惱纏得離系故。名為遠塵。由彼隨眠得離系故。說名離垢。又現觀時有粗我慢隨入作意間無間轉。若遍了知所取能取所緣平等。彼即斷滅。彼斷滅故。說名遠塵。一切見道所斷煩惱隨眠斷故。說名離垢。
複次遠塵離垢。于諸法中得法眼時。當知即得十種勝利。何等為十。一者於四聖諦已善見故。說名見法。二者隨獲一種沙門果故。說名得法。三者于已所證能自了知我今已盡所有那落迦傍生餓鬼。我證預流。乃至廣說。由如是故。說名知法。四者得四證凈。于佛法僧如實知故。名遍堅法。五者于自所證無惑。六者於他所證無疑。七者宣說聖諦相應教時。不藉他緣。八者不觀他面不看他口。於此正法毗奈耶中。一切他論所不能轉。九者記別一切所證解
【現代漢語翻譯】 現代漢語譯本：由於自身體系屬於有限的壽命，所以是無常的。外在事物經過劫難后必定消逝，所以不是長久存在的。壽命未滿時，容易因為各種因緣而壞滅，會非時而死，所以是不可靠的。乃至在存活的這段時間裡，其中間也充滿了不確定的不安樂，所以是變壞之法。
其次，愚夫略有三種愚夫的表相。哪三種呢？就是那些愚夫對於一切行，如上面所說的五種無常的性質不能夠思惟，在非真實的勝劣性質中，分別勝劣，稱量自己和他人，認為自己是勝的。這叫做第一種愚夫的表相。如認為自己勝，認為相等，認為劣等，廣說也是如此。與此相反，應當知道智者也有三種智者的表相。
其次，由兩種相可以知道聖者的慧眼是清凈的。就是由於遠離塵垢和脫離污垢的緣故。由於見所斷的各種煩惱纏縛得到解脫的緣故，叫做遠離塵垢。由於那些隨眠煩惱得到解脫的緣故，叫做脫離污垢。又在現觀的時候，有粗大的我慢隨著進入作意，時斷時續地運轉。如果能夠普遍了知所取、能取和所緣是平等的，那麼我慢就會斷滅。因為我慢斷滅的緣故，叫做遠離塵垢。一切見道所斷的煩惱隨眠斷滅的緣故，叫做脫離污垢。
其次，遠離塵垢和脫離污垢，在諸法中得到法眼的時候，應當知道就得到了十種勝利。哪十種呢？第一，對於四聖諦已經很好地見到了，所以叫做見法。第二，隨之獲得一種沙門果，所以叫做得法。第三，對於自己所證悟的能夠自己了知，『我現在已經窮盡了所有那落迦（地獄），傍生（畜生），餓鬼（餓鬼道）。我證得了預流（須陀洹果）』，乃至廣說。由於這樣的緣故，叫做知法。第四，得到四種證凈，對於佛、法、僧如實地了知，所以叫做遍堅法。第五，對於自己所證悟的沒有疑惑。第六，對於他人所證悟的沒有懷疑。第七，宣說與聖諦相應的教義時，不依賴其他因緣。第八，不看別人的臉色，不看別人的口風，在這種正法毗奈耶（律）中，一切其他的論說都不能夠動搖。第九，能夠記別一切所證悟的解脫。
【English Translation】 English version: Because its own system belongs to a limited lifespan, it is impermanent. External matters inevitably vanish after kalpas, so they are not long-lasting. Before the lifespan is complete, it is easily destroyed by various conditions, and one may die prematurely, so it is unreliable. Even during the time it exists, the interim is filled with uncertain unease, so it is a law of decay.
Furthermore, foolish people roughly have three characteristics of foolishness. What are the three? They are those foolish people who, regarding all activities, as mentioned above, cannot contemplate the five impermanent natures. In non-real superior and inferior natures, they distinguish between superior and inferior, measure themselves and others, and consider themselves superior. This is called the first characteristic of a foolish person. Just as they consider themselves superior, so too with considering themselves equal or inferior, and so on extensively. Contrary to this, one should know that wise people also have three characteristics of wisdom.
Furthermore, by two characteristics, one can know that the holy one's eye of wisdom is pure. That is, because of being far from dust and free from defilement. Because the various afflictions and entanglements severed by seeing are liberated, it is called being far from dust. Because those latent afflictions are liberated, it is called being free from defilement. Also, during direct perception, coarse arrogance follows and enters into attention, operating intermittently. If one can universally know that what is taken, what can take, and what is conditioned are equal, then arrogance will be extinguished. Because arrogance is extinguished, it is called being far from dust. Because all latent afflictions severed by the path of seeing are severed, it is called being free from defilement.
Furthermore, being far from dust and free from defilement, when obtaining the Dharma eye in all dharmas, one should know that one obtains ten victories. What are the ten? First, because one has already seen the Four Noble Truths well, it is called seeing the Dharma. Second, because one subsequently obtains a type of Sramana fruit, it is called obtaining the Dharma. Third, regarding what one has realized, one can know for oneself, 'I have now exhausted all Naraka (hell), Tiryagyoni (animal realm), Preta (hungry ghost realm). I have attained Srotapanna (stream-enterer),' and so on extensively. Because of this, it is called knowing the Dharma. Fourth, one obtains the four confidences, truly knowing the Buddha, Dharma, and Sangha, so it is called universally firm Dharma. Fifth, one has no doubt about what one has realized. Sixth, one has no suspicion about what others have realized. Seventh, when expounding teachings corresponding to the Noble Truths, one does not rely on other conditions. Eighth, one does not look at others' faces or listen to others' opinions; in this correct Dharma Vinaya (discipline), all other theories cannot shake it. Ninth, one can distinguish all realized liberations.
脫都無所畏。十者由二因緣隨入聖教。謂正世俗。及第一義故。
複次有九種智。能于諸行遍知超越。謂諸行流轉智。諸行還滅智。雜染因緣智。清凈因緣智。清凈智。及苦智。集智。滅智。道智。此中諸行流轉智者。略由三種因緣集故。一切行集所有正智。謂喜集故。觸集故。名色集故。隨其所應若色集若受等集若識集。即此三種因緣滅故。三種行滅。是名諸行還滅智。雜染因緣智清凈因緣智及清凈智者。謂于愛味過患出離。如前應知。四聖諦中苦等四智。如前分別聖諦道理。應知其相。于異生位修前五智。能速證后四聖諦智。由證彼故。能于諸行如實了知。又若於前諸智有闕。必定不能以諦道理遍知諸行。要當證得方能遍知。若於諦理遍知行。智有所闕者。必定不能于上修道以對治力斷諸煩惱超一切行。與此相違乃能超越。是故說言有九種智慧于諸行遍知超越。
複次修觀行者由三處故。于諸行中無愚癡住。何等為三。一於過去諸行如實了知是無常性。二于現在諸行如實了知是滅法性。三于未來諸行如實了知生滅法性。彼由如是於三世行無有愚癡。不染污心安樂而住。墮在明數。與此相違當知即是有愚癡住。墮無明數。復有三種煩惱異名。多分說在煩惱品中。一貪異名。二瞋異名。三癡異名。貪異名
【現代漢語翻譯】 現代漢語譯本： 脫都（Tuo Du，人名）無所畏懼。有十種情況是因為兩種因緣而逐漸進入聖教，即正確的世俗諦和第一義諦的緣故。
此外，有九種智慧能夠對諸行（一切事物和現象）進行全面瞭解和超越，即諸行流轉智、諸行還滅智、雜染因緣智、清凈因緣智、清凈智，以及苦智、集智、滅智、道智。其中，諸行流轉智，簡略地說，是由三種因緣聚集而產生對一切行聚集的正確認知，即由於喜的聚集、觸的聚集、名色（nama-rupa，精神和物質的結合）的聚集。根據具體情況，或是色的聚集，或是受等的聚集，或是識的聚集。這三種因緣滅除，三種行也就滅除，這被稱為諸行還滅智。雜染因緣智、清凈因緣智和清凈智，是指對於愛味（貪愛）、過患（過失）和出離（解脫）的理解，如前文所述。四聖諦中的苦智、集智、滅智、道智，如前文分別聖諦的道理所說，應當瞭解它們的相狀。在異生（凡夫）階段修習前五種智慧，能夠迅速證得后四種聖諦智。由於證得了它們，就能對諸行如實了知。此外，如果前面的智慧有所欠缺，必定不能以諦的道理全面瞭解諸行，必須證得才能全面瞭解。如果對於諦理全面瞭解，而行智有所欠缺，必定不能在上修道中以對治力斷除諸煩惱，超越一切行。與此相反，才能超越。因此說有九種智慧能夠對諸行進行全面瞭解和超越。
此外，修觀行的人由於三個方面的原因，在諸行中不會處於愚癡的狀態。哪三個方面？一是對過去諸行如實了知是無常的性質。二是對現在諸行如實了知是滅法的性質。三是對未來諸行如實了知是生滅的性質。他們由於這樣對三世的行沒有愚癡，不被染污，內心安樂地住于光明之中。與此相反，應當知道就是處於愚癡的狀態，墮入無明之中。還有三種煩惱的別名，大部分在煩惱品中說明。一是貪的別名，二是瞋的別名，三是癡的別名。貪的別名是……
【English Translation】 English version: Tuo Du (name of a person) is fearless. Ten situations arise from two causes and conditions, gradually entering the Holy Teaching, namely, the correct conventional truth and the ultimate truth.
Furthermore, there are nine kinds of wisdom that can comprehensively understand and transcend all phenomena (all things and phenomena), namely, the wisdom of the flow of phenomena, the wisdom of the cessation of phenomena, the wisdom of defiled causes and conditions, the wisdom of pure causes and conditions, the wisdom of purity, as well as the wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, and the wisdom of the path. Among them, the wisdom of the flow of phenomena, briefly speaking, arises from the gathering of three causes and conditions, leading to the correct understanding of the accumulation of all phenomena, namely, due to the accumulation of joy, the accumulation of contact, and the accumulation of nama-rupa (name and form, the combination of mind and matter). Depending on the specific situation, it may be the accumulation of form, the accumulation of feeling, etc., or the accumulation of consciousness. When these three causes and conditions cease, the three phenomena also cease, which is called the wisdom of the cessation of phenomena. The wisdom of defiled causes and conditions, the wisdom of pure causes and conditions, and the wisdom of purity refer to the understanding of craving, faults, and liberation, as mentioned earlier. The wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, and the wisdom of the path in the Four Noble Truths, as explained earlier in the context of the principles of the Noble Truths, should be understood in their aspects. Cultivating the first five wisdoms in the stage of ordinary beings (non-Aryas) can quickly realize the latter four wisdoms of the Noble Truths. Because of realizing them, one can truly understand all phenomena. Furthermore, if there is a deficiency in the preceding wisdoms, one will definitely not be able to fully understand all phenomena with the principles of truth; one must realize them in order to fully understand. If one fully understands the principles of truth, but there is a deficiency in the wisdom of practice, one will definitely not be able to cut off all afflictions with the power of antidotes in the higher cultivation path and transcend all phenomena. Conversely, one can transcend. Therefore, it is said that there are nine kinds of wisdom that can comprehensively understand and transcend all phenomena.
Furthermore, practitioners of contemplation, due to three aspects, do not dwell in ignorance regarding all phenomena. What are the three aspects? First, they truly understand that past phenomena are of an impermanent nature. Second, they truly understand that present phenomena are of a nature of cessation. Third, they truly understand that future phenomena are of a nature of arising and ceasing. Because of this, they are without ignorance regarding the phenomena of the three times, are not defiled, and dwell peacefully in the realm of light. Conversely, it should be known that they are in a state of ignorance, falling into darkness. There are also three other names for afflictions, mostly explained in the section on afflictions. First is another name for greed, second is another name for hatred, and third is another name for delusion. Another name for greed is...
者。亦名為喜。亦名為貪。亦名為顧。亦名為欣。亦名為欲。亦名為昵。亦名為樂。亦名為藏。亦名為護。亦名爲著。亦名為希。亦名為耽。亦名為愛。亦名為染。亦名為渴。瞋異名者。亦名為恚。亦名為憎。亦名為瞋。亦名為忿。亦名為損。亦名不忍。亦名違戾。亦名暴惡。亦名䖧螫。亦名拒對。亦名慘毒。亦名憤發。亦名怒憾。亦名懷戚住。亦名生欻勃。癡異名者。亦名無智。亦名無見。亦名非現觀。亦名惛昧。亦名愚癡。亦名無明。亦名黑闇。如是等名當知如前攝異門分多分已辨。喜貪差別我今當說。緣依止受所生欣樂。說名為喜。緣生受境所起染著。說名為貪。又于將得境生名喜。若於已得境生名貪。又于已得臨將受用名喜。即於此事正受用時名貪。又于能得境界方便名喜。即于境界名貪。又於後有名喜。于現境界名貪。又于所愛他有情類榮利名喜。于自所得榮利名貪。
複次于諸行中如理修者。有四勝進。謂勝進想略有三種。一未得為得。二未會為會。三未證為證。若為獲得現法樂住。名第四勝進。最初能得先所未得預流果故。當知是名未得為得。即此為依復能契會上學果故。當知是名未會為會。即此為依復能證得阿羅漢果。于諸惑斷能作證故。當知是名未證為證。若已證得阿羅漢果。更無未得為得
【現代漢語翻譯】 現代漢語譯本 這些也叫做『喜』（Xǐ，joy），也叫做『貪』（Tān，greed），也叫做『顧』（Gù，attachment），也叫做『欣』（Xīn，delight），也叫做『欲』（Yù，desire），也叫做『昵』（Nì，fondness），也叫做『樂』（Lè，pleasure），也叫做『藏』（Cáng，hoarding），也叫做『護』（Hù，protecting），也叫做『著』（Zhuó，clinging），也叫做『希』（Xī，hoping），也叫做『耽』（Dān，indulging），也叫做『愛』（Ài，love），也叫做『染』（Rǎn，tainting），也叫做『渴』（Kě，thirst），這些都是貪的不同名稱。瞋（Chēn，hatred）的不同名稱有：也叫做『恚』（Huì，resentment），也叫做『憎』（Zēng，disgust），也叫做『瞋』（Chēn，hatred），也叫做『忿』（Fèn，anger），也叫做『損』（Sǔn，harming），也叫做『不忍』（Bùrěn, intolerance），也叫做『違戾』（Wéilì, opposition），也叫做『暴惡』（Bào'è, violence），也叫做『䖧螫』（Chìshì, stinging），也叫做『拒對』（Jùduì, resistance），也叫做『慘毒』（Cǎndú, cruelty），也叫做『憤發』（Fènfā, indignation），也叫做『怒憾』（Nùhàn, resentment），也叫做『懷戚住』（Huáiqīzhù, dwelling in sorrow），也叫做『生欻勃』（Shēng chūbó, sudden outburst）。癡（Chī，ignorance）的不同名稱有：也叫做『無智』（Wúzhì, lack of wisdom），也叫做『無見』（Wújiàn, lack of insight），也叫做『非現觀』（Fēixiànguān, non-manifest understanding），也叫做『惛昧』（Hūnmèi, confusion），也叫做『愚癡』（Yúchī, foolishness），也叫做『無明』（Wúmíng, ignorance），也叫做『黑闇』（Hēi'àn, darkness）。應當知道，這些名稱如同前面《攝異門分》（Shè Yìmén Fēn）中已經詳細辨析過的那樣。我現在將要說明喜（Xǐ，joy）和貪（Tān，greed）的差別。緣于所依止的感受而產生的欣悅，叫做喜。緣于所生感受的境界而產生的染著，叫做貪。又，對於將要得到的境界所產生的，叫做喜；對於已經得到的境界所產生的，叫做貪。又，對於已經得到但將要受用的，叫做喜；對於正在受用這件事的時候，叫做貪。又，對於能夠得到境界的方便，叫做喜；對於境界本身，叫做貪。又，對於未來，叫做喜；對於現在的境界，叫做貪。又，對於所愛的其他有情眾生的榮華利益，叫做喜；對於自己所得到的榮華利益，叫做貪。 再者，在諸行中如理修行的人，有四種殊勝的進步。所謂的殊勝進步的想法，大致有三種：一是未得的要得到，二是未會的要會合，三是未證的要證得。如果爲了獲得現世的安樂，就叫做第四種殊勝進步。最初能夠獲得先前沒有得到的預流果（Yùliú guǒ）的緣故，應當知道這叫做『未得為得』。依靠這個，又能契合領會上學果（Shàngxué guǒ）的緣故，應當知道這叫做『未會為會』。依靠這個，又能證得阿羅漢果（Āluóhàn guǒ），對於斷除諸惑能夠作證的緣故，應當知道這叫做『未證為證』。如果已經證得阿羅漢果，就沒有什麼未得的需要去得到了。
【English Translation】 English version These are also called 'Xǐ' (喜, joy), also called 'Tān' (貪, greed), also called 'Gù' (顧, attachment), also called 'Xīn' (欣, delight), also called 'Yù' (欲, desire), also called 'Nì' (昵, fondness), also called 'Lè' (樂, pleasure), also called 'Cáng' (藏, hoarding), also called 'Hù' (護, protecting), also called 'Zhuó' (著, clinging), also called 'Xī' (希, hoping), also called 'Dān' (耽, indulging), also called 'Ài' (愛, love), also called 'Rǎn' (染, tainting), also called 'Kě' (渴, thirst). These are different names for greed. Different names for Chēn (瞋, hatred) are: also called 'Huì' (恚, resentment), also called 'Zēng' (憎, disgust), also called 'Chēn' (瞋, hatred), also called 'Fèn' (忿, anger), also called 'Sǔn' (損, harming), also called 'Bùrěn' (不忍, intolerance), also called 'Wéilì' (違戾, opposition), also called 'Bào'è' (暴惡, violence), also called 'Chìshì' (䖧螫, stinging), also called 'Jùduì' (拒對, resistance), also called 'Cǎndú' (慘毒, cruelty), also called 'Fènfā' (憤發, indignation), also called 'Nùhàn' (怒憾, resentment), also called 'Huáiqīzhù' (懷戚住, dwelling in sorrow), also called 'Shēng chūbó' (生欻勃, sudden outburst). Different names for Chī (癡, ignorance) are: also called 'Wúzhì' (無智, lack of wisdom), also called 'Wújiàn' (無見, lack of insight), also called 'Fēixiànguān' (非現觀, non-manifest understanding), also called 'Hūnmèi' (惛昧, confusion), also called 'Yúchī' (愚癡, foolishness), also called 'Wúmíng' (無明, ignorance), also called 'Hēi'àn' (黑闇, darkness). It should be known that these names are as thoroughly analyzed as in the previous 'Shè Yìmén Fēn' (攝異門分). I will now explain the difference between Xǐ (喜, joy) and Tān (貪, greed). The joy arising from the feeling that is relied upon is called joy. The attachment arising from the realm of feeling that is produced is called greed. Furthermore, that which arises for a realm that is about to be obtained is called joy; that which arises for a realm that has already been obtained is called greed. Furthermore, that which is already obtained but is about to be enjoyed is called joy; that which is at the very moment of enjoying this matter is called greed. Furthermore, the means by which one can obtain a realm is called joy; the realm itself is called greed. Furthermore, that which is for the future is called joy; that which is for the present realm is called greed. Furthermore, the prosperity and benefit of other sentient beings that are loved is called joy; the prosperity and benefit that one has obtained for oneself is called greed. Furthermore, for those who cultivate properly among all actions, there are four kinds of superior progress. The so-called idea of superior progress roughly has three kinds: first, to obtain what has not been obtained; second, to unite what has not been united; third, to realize what has not been realized. If it is for obtaining a pleasant dwelling in the present life, it is called the fourth kind of superior progress. Because one is initially able to obtain the Stream-enterer fruit (Yùliú guǒ) that was not previously obtained, it should be known that this is called 'obtaining what has not been obtained'. Relying on this, one is again able to unite and comprehend the fruit of the one in higher training (Shàngxué guǒ), it should be known that this is called 'uniting what has not been united'. Relying on this, one is again able to realize the Arhat fruit (Āluóhàn guǒ), because one is able to bear witness to the cutting off of all delusions, it should be known that this is called 'realizing what has not been realized'. If one has already realized the Arhat fruit, there is nothing that has not been obtained that needs to be obtained.
乃至未證為證故。正勤修習但為現法樂住。正勤修習又依自義有三勝進想。謂于諸行中厭背想。過患想。實義想。厭背想者。復有四行。謂于諸行思惟如病如癰如箭惱害。如病者。謂如有一因界錯亂所生病苦。修厭背想。如癰者。謂如有一因於先業所生癰苦。修厭背想。如箭者。謂如有一因他怨箭所中之苦。修厭背想。惱害者。謂于親財等匱乏中因自邪計所生諸苦。修厭背想。如是名為修觀行者于諸行中修厭背想。過患想者。復有二行。謂于諸行思惟無常。及思惟苦。實義想者。亦有二行。謂于諸行思惟空性及無我性。此中先於過患想及實義想正修習已。然後方能住厭背想。當知此中先說其果。后說其因。
複次有四種我見為所依止能生我慢。一有分別我見。謂諸外道所起。二俱生我見。謂下至禽獸等亦能生起。三緣自依止我見。謂于各別內身所起。四緣他依止我見。謂於他身所起。分別我見為所依止生我慢者。謂由此見觀自他身計有實我。由此二種我見為依。發生我慢。譬如清凈圓鏡面上質像為依發生影像。影像為依于自依止發生劣中勝想。如是由邪分別故。緣自依止我見為緣。發生緣他依止我見。如依質像發生影像。又此為緣發生我慢。方他謂己或勝或等或劣。俱生我見為緣生我慢者。當知譬喻與前差別。
【現代漢語翻譯】 現代漢語譯本：乃至在尚未證得果位時，爲了證得果位而精勤修習，僅僅是爲了在現世獲得安樂的住處。精勤修習又依據自身意義有三種殊勝的進取之想，即對於諸行（samskara，一切有為法）生起厭背想、過患想和實義想。厭背想有四種行相，即對於諸行思惟如病、如癰、如箭惱害。如病，譬如有人因為四大不調而生病苦，修習厭背想。如癰，譬如有人因為宿業而生癰瘡之苦，修習厭背想。如箭，譬如有人因為被他人怨恨之箭射中而受苦，修習厭背想。惱害，譬如在親人、財產等匱乏時，因為自己錯誤的計度而生起各種痛苦，修習厭背想。像這樣就叫做修觀行者在諸行中修習厭背想。過患想有兩種行相，即對於諸行思惟無常和思惟苦。實義想也有兩種行相，即對於諸行思惟空性和無我性。這裡先對過患想和實義想正確地修習之後，然後才能安住于厭背想。應當知道這裡是先說其結果，后說其原因。
其次，有四種我見作為所依止，能夠產生我慢。第一種是有分別我見，是各種外道所產生的。第二種是俱生我見，乃至下至禽獸等也能生起。第三種是緣自依止我見，是對於各自的內身所產生的。第四種是緣他依止我見，是對於他人的身體所產生的。以分別我見作為所依止而產生我慢，是因為由此見解觀察自己和他人的身體，認為有真實的『我』（atman）。由此兩種我見作為依據，發生我慢。譬如在清凈的圓鏡面上，以質像為依據而發生影像，以影像為依據，對於自身所依止的身體產生劣、中、勝的想法。像這樣由於邪分別的緣故，以緣自依止我見為緣，發生緣他依止我見，就像依靠質像而發生影像一樣。又以此為緣而發生我慢，認為自己比他人或者勝過、或者相等、或者不如。以俱生我見為緣而產生我慢，應當知道其譬喻與前面有所差別。
【English Translation】 English version: Even until one has not yet attained realization, one diligently practices in order to attain realization, solely for the sake of dwelling in pleasure in the present life. Diligent practice also relies on three superior progressive thoughts based on one's own meaning, namely, generating thoughts of aversion, thoughts of faults, and thoughts of true meaning towards all conditioned phenomena (samskara). Thoughts of aversion have four aspects, namely, contemplating all conditioned phenomena as like a disease, like a sore, like an arrow causing harm. Like a disease, for example, when someone experiences the suffering of illness arising from the imbalance of the elements, one cultivates thoughts of aversion. Like a sore, for example, when someone experiences the suffering of a sore arising from past karma, one cultivates thoughts of aversion. Like an arrow, for example, when someone experiences the suffering of being struck by an arrow of another's hatred, one cultivates thoughts of aversion. Causing harm, for example, when one experiences various sufferings arising from one's own incorrect calculations amidst the lack of relatives, wealth, etc., one cultivates thoughts of aversion. Thus, this is called a practitioner of contemplation cultivating thoughts of aversion towards all conditioned phenomena. Thoughts of faults have two aspects, namely, contemplating all conditioned phenomena as impermanent and contemplating them as suffering. Thoughts of true meaning also have two aspects, namely, contemplating all conditioned phenomena as empty (sunyata) and as without self (anatman). Here, after first correctly cultivating thoughts of faults and thoughts of true meaning, one can then abide in thoughts of aversion. It should be known that here the result is spoken of first, and then the cause is spoken of later.
Furthermore, there are four types of self-views that serve as a basis for generating pride (mana). The first is the self-view of discrimination, which is generated by various non-Buddhist schools. The second is the innate self-view, which even beings as low as birds and beasts can generate. The third is the self-view based on one's own support, which arises in relation to one's own internal body. The fourth is the self-view based on another's support, which arises in relation to another's body. Taking the self-view of discrimination as a basis for generating pride is because, with this view, one observes one's own and others' bodies and believes that there is a real 'self' (atman). Taking these two types of self-views as a basis, pride arises. For example, on the surface of a clear, round mirror, an image arises based on a physical form, and based on the image, thoughts of inferiority, equality, or superiority arise in relation to one's own supporting body. In this way, due to incorrect discrimination, the self-view based on one's own support becomes the condition for the arising of the self-view based on another's support, just as an image arises based on a physical form. And again, this becomes the condition for the arising of pride, thinking that oneself is either superior, equal, or inferior to others. Taking the innate self-view as a condition for generating pride, it should be known that the analogy differs from the previous one.
如明眼人臨凈水器自觀眼耳。所餘如前應知其相。此一切種薩迦耶見。唯依善說法毗奈耶方能永斷。非余邪教。如是如來及眾共知同梵行者。或諸弟子同梵行者有大恩德。唯由如是一因緣故。名于大師或滅度后同梵行者真實報恩。又由第二。謂若有能即依如是差別句義。為利益故勤修正行。如是亦名隨分報恩。彼所希望未滿足故。
複次由三種相諸行滅故。說名無餘依涅槃界。一者先所生起諸行滅故。二者自性滅壞諸行滅故。三者一切煩惱永離系故。先所生起諸行滅者。謂于先世能感後有諸業煩惱之所造作。及由先愿之所思求。今所生起諸行永滅。自性滅壞諸行滅者。謂彼生已任性滅壞。非究竟住諸行永滅。一切煩惱永離系者。謂諸煩惱無餘斷滅。由今滅故后不更生。是故由此三相諸行滅。故說名寂滅。非永無相。其相異故。若永無相。不可施設說名寂滅。
複次由三解脫門增上力故。當知建立四種法嗢拖南。謂空解脫門。無愿解脫門。無相解脫門。一切行無常一切行苦者。依無愿解脫門建立第一第二法嗢拖南。一切法無我者。依空解脫門建立第三法嗢拖南。涅槃寂靜者。依無相解脫門建立第四法嗢拖南。
複次當知有二種法嗢拖南增上行欲。一者勝解俱行欲。二者意樂俱行欲。勝解俱行欲者。由
【現代漢語翻譯】 現代漢語譯本： 就像明眼人對著幹凈的水器，自己觀察眼耳一樣。其餘的，應該像前面所說的那樣瞭解它的相狀。這所有種類的薩迦耶見（身見，認為五蘊和合的身體是真實的我），只有依靠善說的毗奈耶（戒律）才能永遠斷除，而不是其他的邪教。像這樣，如來以及大眾共同知道的同梵行者（一起修行的同伴），或者諸位弟子同梵行者有很大的恩德。只有因為這一種因緣的緣故，才叫做對於大師或者滅度后的同梵行者真實地報恩。又因為第二種原因，就是如果有人能夠依據這些差別句義，爲了利益眾生而勤奮地修正自己的行為，這樣也叫做隨分報恩，因為他所希望的還沒有完全滿足。
再者，由於三種相狀的諸行（行為、造作）滅盡的緣故，所以叫做無餘依涅槃界（沒有剩餘煩惱和業力的涅槃境界）。第一種是先前所生起的諸行滅盡的緣故；第二種是自性滅壞的諸行滅盡的緣故；第三種是一切煩惱永遠脫離繫縛的緣故。先前所生起的諸行滅盡，是指在過去世能夠感得後世果報的那些由業和煩惱所造作的行為，以及由先前的願望所思求的事情，現在所生起的諸行永遠滅盡。自性滅壞的諸行滅盡，是指那些生起之後，任由其自性滅壞，而不是究竟常住的諸行永遠滅盡。一切煩惱永遠脫離繫縛，是指所有的煩惱都無餘地斷滅，因為現在滅盡的緣故，以後不再產生。所以，因為這三種相狀的諸行滅盡的緣故，所以叫做寂滅，而不是永遠沒有相狀。因為它們的相狀是不同的。如果永遠沒有相狀，就無法施設，說它是寂滅。
再者，由於三種解脫門（空解脫門、無愿解脫門、無相解脫門）增上力的緣故，應當知道建立四種法嗢拖南（佛法的綱要）。一切行無常，一切行苦，是依靠無愿解脫門建立第一和第二法嗢拖南。一切法無我，是依靠空解脫門建立第三法嗢拖南。涅槃寂靜，是依靠無相解脫門建立第四法嗢拖南。
再者，應當知道有兩種法嗢拖南增上行欲（對於佛法綱要強烈的希求），第一種是勝解俱行欲（伴隨著殊勝理解的希求），第二種是意樂俱行欲（伴隨著內心喜悅的希求）。勝解俱行欲，是由... English version: Just as a clear-sighted person observes their own eyes and ears with a clean water vessel. The remaining aspects should be understood according to the preceding explanations. All types of Satkayadrishti (belief in a self, the view that the aggregate of the five skandhas is a real 'I') can only be permanently severed by relying on the well-spoken Vinaya (discipline), and not by other heretical teachings. Thus, the Tathagata (the thus-gone one, an epithet of the Buddha) and the Sangha (community) commonly know that those who practice the Brahmacharya (holy life) together, or the disciples who practice the Brahmacharya together, possess great kindness. Only because of this one cause and condition is it called truly repaying the kindness to the master or to those who practice the Brahmacharya together after his Parinirvana (passing away). Furthermore, due to a second reason, if someone is able to diligently correct their conduct based on these differentiated meanings, for the sake of benefiting others, this is also called repaying kindness in part, because their hopes have not yet been fully satisfied.
Furthermore, due to the cessation of the three characteristics of all Samskaras (conditioned phenomena), it is called the Nirupadhisesa-Nirvana-dhatu (realm of Nirvana without remainder). The first is because the Samskaras that were previously produced have ceased. The second is because the Samskaras that are inherently destructive have ceased. The third is because all Kleshas (afflictions) are permanently detached from bondage. The cessation of the Samskaras that were previously produced refers to the actions created by Karma (action) and Kleshas that can cause future existence in previous lives, and the things sought by previous aspirations. The Samskaras that are now produced are permanently extinguished. The cessation of the Samskaras that are inherently destructive refers to those Samskaras that, once produced, are left to their own nature to decay and are not ultimately permanent, and are permanently extinguished. The permanent detachment of all Kleshas refers to the complete and utter cessation of all Kleshas, because they are extinguished now, they will not arise again in the future. Therefore, because of the cessation of the Samskaras with these three characteristics, it is called quiescence, not eternal non-existence. Because their characteristics are different. If there is eternal non-existence, it cannot be established and called quiescence.
Furthermore, due to the increased power of the three Vimoksha-mukhas (doors to liberation: emptiness, signlessness, and wishlessness), it should be known that four Dharma-udanas (summaries of the Dharma) are established. 'All Samskaras are impermanent, all Samskaras are suffering' are established as the first and second Dharma-udanas based on the Apranihita-vimoksha-mukha (wishlessness). 'All Dharmas are without self' is established as the third Dharma-udana based on the Sunyata-vimoksha-mukha (emptiness). 'Nirvana is quiescent' is established as the fourth Dharma-udana based on the Animitta-vimoksha-mukha (signlessness).
Furthermore, it should be known that there are two types of Adhimoksha-yukta-chanda (desire accompanied by superior understanding) that increase the desire for Dharma-udanas (summaries of the Dharma): the first is Adhimoksha-yukta-chanda (desire accompanied by superior understanding), and the second is Adhyashaya-yukta-chanda (desire accompanied by intention and joy). Adhimoksha-yukta-chanda is due to...
【English Translation】 English version: Just as a clear-sighted person observes their own eyes and ears with a clean water vessel. The remaining aspects should be understood according to the preceding explanations. All types of Satkayadrishti (belief in a self, the view that the aggregate of the five skandhas is a real 'I') can only be permanently severed by relying on the well-spoken Vinaya (discipline), and not by other heretical teachings. Thus, the Tathagata (the thus-gone one, an epithet of the Buddha) and the Sangha (community) commonly know that those who practice the Brahmacharya (holy life) together, or the disciples who practice the Brahmacharya together, possess great kindness. Only because of this one cause and condition is it called truly repaying the kindness to the master or to those who practice the Brahmacharya together after his Parinirvana (passing away). Furthermore, due to a second reason, if someone is able to diligently correct their conduct based on these differentiated meanings, for the sake of benefiting others, this is also called repaying kindness in part, because their hopes have not yet been fully satisfied.
Furthermore, due to the cessation of the three characteristics of all Samskaras (conditioned phenomena), it is called the Nirupadhisesa-Nirvana-dhatu (realm of Nirvana without remainder). The first is because the Samskaras that were previously produced have ceased. The second is because the Samskaras that are inherently destructive have ceased. The third is because all Kleshas (afflictions) are permanently detached from bondage. The cessation of the Samskaras that were previously produced refers to the actions created by Karma (action) and Kleshas that can cause future existence in previous lives, and the things sought by previous aspirations. The Samskaras that are now produced are permanently extinguished. The cessation of the Samskaras that are inherently destructive refers to those Samskaras that, once produced, are left to their own nature to decay and are not ultimately permanent, and are permanently extinguished. The permanent detachment of all Kleshas refers to the complete and utter cessation of all Kleshas, because they are extinguished now, they will not arise again in the future. Therefore, because of the cessation of the Samskaras with these three characteristics, it is called quiescence, not eternal non-existence. Because their characteristics are different. If there is eternal non-existence, it cannot be established and called quiescence.
Furthermore, due to the increased power of the three Vimoksha-mukhas (doors to liberation: emptiness, signlessness, and wishlessness), it should be known that four Dharma-udanas (summaries of the Dharma) are established. 'All Samskaras are impermanent, all Samskaras are suffering' are established as the first and second Dharma-udanas based on the Apranihita-vimoksha-mukha (wishlessness). 'All Dharmas are without self' is established as the third Dharma-udana based on the Sunyata-vimoksha-mukha (emptiness). 'Nirvana is quiescent' is established as the fourth Dharma-udana based on the Animitta-vimoksha-mukha (signlessness).
Furthermore, it should be known that there are two types of Adhimoksha-yukta-chanda (desire accompanied by superior understanding) that increase the desire for Dharma-udanas (summaries of the Dharma): the first is Adhimoksha-yukta-chanda (desire accompanied by superior understanding), and the second is Adhyashaya-yukta-chanda (desire accompanied by intention and joy). Adhimoksha-yukta-chanda is due to...
四種法嗢拖南故。于諸行中而生樂欲。又于諸行寂靜生樂欲者。由意樂故獨處空閑作意思惟。由四種相於彼寂靜其心退還。一者于中由見勝利不趣入故。二者不信彼得不清信故。三者于彼所緣不生喜樂不安住故。四者于彼而起不樂勝解故。與彼相違當知即是意樂俱行欲。又由二緣依止無我勝解之慾。于彼涅槃由驚恐故。其心退還。一由於此欲不善串習未到究竟故。二于作意時由彼因緣念忘失故。又此忍欲未串習故。當爾之時于諸行中了唯行智。其心愚昧數數思惟我我爾時當何所在。尋求我行微細俱行障礙而轉。由此緣故。彼作是思我當不有不。作是念唯有諸行。當來不有。彼由如是隨逐身見為依止故。發生變異隨轉之識。由驚恐故。于彼寂滅其心退還。
複次為斷如是驚恐。有二種法多有所作。一者于諸有智同梵行所如實自顯。二者因善法欲發解了心及調柔心。又發如是解了心者。聽聞正法由三種相發生歡喜。一者由補特伽羅增上故。二者由法增上故。三者由自增上故。補特伽羅增上者。謂由睹見深可讚仰具大威力端嚴大師。及所稱揚善說法者。法增上者。謂所說法能令出離煩惱業苦。及令信解最上深義。自增上者。謂有力能于所說法能隨覺悟。又發如是調柔心者。謂有三見。一者若依彼而轉。二者若由彼遍知
【現代漢語翻譯】 現代漢語譯本：有四種法會造成退轉。第一種是由於對諸行（samskara，一切有為法）生起樂欲，另一種是對諸行的寂靜生起樂欲。由於意樂的緣故，獨自處於空閑之處進行意思思惟。由於四種相，他們的心會從寂靜中退還。一是由於見到其中的勝利而不趣入；二是不相信彼，因此得不到清凈的信心；三是對彼所緣不生喜樂，因此不安住；四是對彼生起不樂的勝解。與這些相反，應當知道就是意樂俱行的欲。又由於兩種因緣，依止於無我勝解的欲，對於涅槃（nirvana，寂滅）由於驚恐而退還。一是因為對此欲不善於串習，沒有達到究竟；二是在作意時，由於那些因緣而念頭忘失。又因為這種忍欲沒有串習的緣故，當這個時候，對於諸行只瞭解行智。他們的心愚昧，數數思惟『我，我爾時當在何處？』尋求我行微細俱行的障礙而轉。由於這個緣故，他們會這樣想『我當不有嗎？』這樣念想『唯有諸行，當來不有。』他們由於這樣隨逐身見為依止，發生變異隨轉之識。由於驚恐，對於寂滅，他們的心退還。
其次，爲了斷除這樣的驚恐，有兩種法多有作用。一是對於有智慧的同梵行者如實地自我顯露；二是因善法欲而發起解了心和調柔心。又發起這樣解了心的人，聽聞正法會由三種相發生歡喜。一是由於補特伽羅（pudgala，人）增上；二是由於法增上；三是由於自增上。補特伽羅增上是指，由於睹見深可讚仰、具大威力、端嚴的大師，以及所稱揚的善說法者。法增上是指，所說的法能夠令人出離煩惱、業、苦，以及令人信解最上深義。自增上是指，有能力對於所說的法能夠隨之覺悟。又發起這樣調柔心的人，會有三種見解。一是若依彼而轉；二是若由彼遍知。
【English Translation】 English version: There are four kinds of Dharmas (dharma, law/teachings) that cause regression. One is due to generating desire for pleasure in all activities (samskara, all conditioned things), and another is generating desire for pleasure in the quiescence of all activities. Due to intentionality, they dwell alone in empty places, engaging in mental contemplation. Due to four aspects, their minds retreat from that quiescence. First, it is because they do not enter into it due to seeing the victories within it. Second, they do not believe in it, thus not obtaining pure faith. Third, they do not generate joy and happiness in that object of focus, thus not abiding in it. Fourth, they generate a non-desire for superior understanding in it. Contrary to these, it should be known that it is the desire that accompanies intentionality. Furthermore, due to two causes, relying on the desire for the superior understanding of no-self, they retreat from Nirvana (nirvana, cessation of suffering) due to fear. One is because they are not well-versed in this desire, not reaching the ultimate. Two, during mental engagement, they forget the thought due to those causes. Moreover, because this forbearance-desire is not well-versed, at that time, they only understand the wisdom of action regarding all activities. Their minds are ignorant, repeatedly thinking, 'Where will I, I, be at that time?' They seek the subtle, co-occurring obstacles of my actions and turn away. Due to this reason, they think, 'Will I not exist?' They think, 'Only activities will exist, and will not exist in the future.' Because they thus follow and rely on the view of self, the consciousness that changes and follows arises. Due to fear, their minds retreat from that cessation.
Furthermore, in order to cut off such fear, there are two kinds of Dharmas that are very effective. One is to truthfully reveal oneself to wise fellow practitioners of the pure life. Two, it is to generate a mind of understanding and a mind of gentleness due to the desire for good Dharmas. Moreover, those who generate such a mind of understanding will experience joy in three aspects when hearing the true Dharma. One is due to the augmentation of the Pudgala (pudgala, person). Two is due to the augmentation of the Dharma. Three is due to the augmentation of oneself. The augmentation of the Pudgala refers to seeing a deeply admirable, greatly powerful, and dignified master, as well as a well-spoken teacher who is praised. The augmentation of the Dharma refers to the Dharma that is spoken, which can lead to liberation from afflictions, karma, and suffering, and can lead to faith and understanding of the most supreme and profound meaning. The augmentation of oneself refers to having the ability to awaken to the Dharma that is spoken. Moreover, those who generate such a mind of gentleness will have three views. One is if they turn according to it. Two is if they know it completely.
。三者若應所引發。依彼而轉者。謂于諸諦未得現觀。為得現觀。依彼勝解俱行極善串習正見而轉。由彼遍知者。謂依隨順現觀正見。於三事我執薩迦耶見。及彼隨眠斷常兩見所依止性。並所得果。能遍了知。言三事者。一若所取。二若能取。三若如是取此。何所取。謂五取蘊。誰能取。謂四取。云何而取。謂四識住。隨其次第如前應知。為二取心之所依處。又即于彼所有諸纏非理所引。緣彼境界薩迦耶見生起執著及彼隨眠。如前應知。云何應所引發。謂住于彼而能永斷薩迦耶見三事執著及彼隨眠。于聖諦智不藉他緣。又若依彼應所遍知正見轉時。于其三處起我執著及有隨眠于諸行中若集若沒不善知故。于處中行尚不能入。況得出離。若隨順現觀正見住時。於三事中所有我執皆已離系。猶被隨眠之所繫縛。于諸行中若集若沒能善知故。遠離二邊入處中行。雖未出離堪能出離。若已引發聖諦現觀。由正見故於三事中無我執著遠離隨眠。于處中行先趣入已。後由此故方得出離。當知如是三見轉時。有此差別。
複次嗢拖南曰。
速通自體智境界 流轉喜足行順流 知斷相想立違糧 師所作等品后廣
為欲證得未得真實究竟解脫。略有三法。能令獲得速疾通慧。一者智力。二者不放逸力。三者數習力
【現代漢語翻譯】 現代漢語譯本：這三種見解如果與所引發的相應，並依此而轉變，指的是對於諸諦（satya，真理）尚未獲得現觀（abhisaṃbodhi，直接的理解）。爲了獲得現觀，依靠與勝解（adhimoksha，勝妙的理解）相應的、極其熟練的正見（samyagdṛṣṭi，正確的見解）而轉變。由於遍知（parijñā，完全的瞭解）的緣故，指的是依靠隨順現觀的正見，對於三事（trīṇi vastūni）我執（ātmagrāha，對自我的執著）、薩迦耶見（satkāyadṛṣṭi，有身見，認為五蘊和合的身體是真實的我）以及彼隨眠（anuśaya，潛在的煩惱），斷常兩見（śāśvatocchedadṛṣṭi，常見和斷見）所依止的自性，以及所得的結果，能夠完全瞭解。所說的三事是：一、所取（upādāna，被執取的對象）；二、能取（upādātṛ，能執取的主體）；三、如是取此（yathā upādāna，如何執取）。什麼是所取？指的是五取蘊（pañcupādānaskandha，色、受、想、行、識五種被執取的蘊）。誰是能取？指的是四取（catvāryupādānāni，欲取、見取、戒禁取、我語取）。如何執取？指的是四識住（catvāri vijñānastithitani，色、受、想、行四種識的住處）。應按照之前的順序理解。這是二取（dvayupādāna，能取和所取）心的所依之處。又，對於彼處所有由非理作意（ayoniśomanaskāra，不如理的思考）所引發的，緣彼境界（viṣaya，對像）薩迦耶見生起執著以及彼隨眠，應如前理解。如何應所引發？指的是安住于彼（正見），而能夠永遠斷除薩迦耶見的三事執著以及彼隨眠，對於聖諦智（āryasatya-jñāna，關於四聖諦的智慧）不依賴其他因緣。又，如果依靠彼應所遍知的正見轉變時，對於其中的三處生起我執以及隨眠，因為對於諸行（saṃskāra，因緣和合的事物）的集（samudaya，生起）和沒（astamgama，滅沒）不能善巧了知，所以對於處中行（madhyamā pratipad，中道）尚且不能進入，更何況能夠出離。如果隨順現觀的正見安住時，對於三事中所有的我執都已經遠離繫縛，但仍然被隨眠所繫縛。因為對於諸行的集和沒能夠善巧了知，所以遠離二邊（極端）進入處中行。雖然尚未出離，但堪能出離。如果已經引發聖諦現觀，由於正見的緣故，對於三事中沒有我執著，遠離隨眠。對於處中行先趣入之後，由此緣故才能夠出離。應當知道，如此三種見解轉變時，有這樣的差別。
再次，偈頌說：
速通自體智境界，流轉喜足行順流，知斷相想立違糧，師所作等品后廣。
爲了證得未得的真實究竟解脫，略有三種方法，能夠令人獲得快速的通達智慧。一者是智力（jñānabala，智慧的力量），二者是不放逸力（apramādabala，不放逸的力量），三者是數習力（āsevanābala，重複修習的力量）。
【English Translation】 English version: These three views, if corresponding to what is induced and transforming accordingly, refer to not having attained direct realization (abhisaṃbodhi) of the Truths (satya). To attain direct realization, one transforms by relying on right view (samyagdṛṣṭi) that corresponds with excellent understanding (adhimoksha) and is extremely well-practiced. Because of complete knowledge (parijñā), it refers to relying on right view that accords with direct realization, being able to completely understand the nature on which the three things (trīṇi vastūni) – the ego-grasping (ātmagrāha), the view of self in the aggregates (satkāyadṛṣṭi), and their latent tendencies (anuśaya), the bases of both eternalism and nihilism (śāśvatocchedadṛṣṭi) – depend, as well as the results obtained. The three things mentioned are: first, what is grasped (upādāna); second, who grasps (upādātṛ); third, how one grasps this (yathā upādāna). What is grasped? This refers to the five aggregates of grasping (pañcupādānaskandha: form, feeling, perception, mental formations, and consciousness). Who grasps? This refers to the four graspings (catvāryupādānāni: grasping at desire, grasping at views, grasping at vows and precepts, and grasping at the doctrine of self). How does one grasp? This refers to the four abodes of consciousness (catvāri vijñānastithitani: form, feeling, perception, and mental formations). One should understand these in the order as previously explained. This is the basis for the mind of the two graspings (dvayupādāna: the grasper and the grasped). Furthermore, regarding all the afflictions (kleśa) there that are induced by irrational attention (ayoniśomanaskāra), the clinging that arises towards those objects (viṣaya) due to the view of self in the aggregates, as well as their latent tendencies, should be understood as before. How should it be induced? It refers to abiding in that (right view) and being able to permanently sever the clinging to the three things of the view of self in the aggregates, as well as their latent tendencies, without relying on other conditions for the wisdom of the Noble Truths (āryasatya-jñāna). Moreover, if one transforms by relying on the right view that should be completely known, ego-grasping and latent tendencies arise in those three places, because one does not skillfully know the arising (samudaya) and cessation (astamgama) of conditioned things (saṃskāra), one is not even able to enter the middle way (madhyamā pratipad), let alone be liberated. If one abides in the right view that accords with direct realization, all ego-grasping in the three things has already been freed from bondage, but one is still bound by latent tendencies. Because one skillfully knows the arising and cessation of conditioned things, one enters the middle way, having abandoned the two extremes. Although one has not yet been liberated, one is capable of liberation. If one has already induced the direct realization of the Noble Truths, due to right view, there is no ego-grasping in the three things, and one is free from latent tendencies. Having first entered the middle way, one is then able to be liberated because of this. One should know that there is such a difference when these three views transform.
Again, the summary verse says:
'Quickly understand the realm of self-nature wisdom, flowing, delighting, acting in accordance with the stream, knowing the cessation of characteristics and thoughts, establishing opposition to sustenance, the Teacher's actions, etc., will be extensively explained in later sections.'
To attain the unattained, true, ultimate liberation, there are briefly three methods that can enable one to quickly gain penetrating wisdom. The first is the power of wisdom (jñānabala), the second is the power of non-negligence (apramādabala), and the third is the power of repeated practice (āsevanābala).
。智力者。謂若住彼堪能無間永盡諸漏。當知即是有學智見。不放逸力者。謂已獲得如是智見。即依如是所得之道。方便勤修於心防護惡不善法。數習力者。謂即依此方便勤修常作常轉。終不謂我為於今日得盡諸漏心解脫耶。為于來日。為於後日。由此邪思令心厭倦。無厭倦已便無怯畏。無怯畏已不捨加行。能盡諸漏。問智見何差別。答若照過去及以未來非現見境此慧名智。照現在境此慧名見。又所取為緣此慧名智。能取為緣此慧名見。又聞思所成此慧名智。修所成者此慧名見。又能斷煩惱此慧名見。煩惱斷已能證解脫此慧名智。又緣自相境此慧名智。緣共相境此慧名見。又由假施設。遍於彼彼內外行中。或立為我。或立有情天龍藥叉健達縛阿素洛揭路茶緊捺洛牟呼洛伽等。或立軍林及舍山等。以如是等世俗理行。緣所知境。此慧名智。若能取于自相共相此慧名見。又尋求諸法此慧名智。既尋求已伺察諸法此慧名見。又緣無分別影像為境此慧名智。緣有分別影像為境此慧名見。又有色爾焰影像為緣此慧名見。無色爾焰影像為緣此慧名智。彼由如是若智若見為所依止方便修時。復更勤修四善巧事。一觀察事。二舍取事。三出受事。四方便事。觀察事者。謂四念住。為欲對治四顛倒故。如實遍知一切境故。舍取事者。謂四
正斷。為欲斷除不善法故。及為修集諸善法故。出受事者。謂四神足。依四靜慮次第超出始從憂根乃至樂故。方便事者。謂諸根力覺支道支。當知即是能斷見修所斷煩惱正方便故。如是勤修善巧事者。當知有四種所依能依義。所依義者。謂觀行者正勤修習。能依義者。謂成就學諸無漏法。而未清凈。余無明㲉所纏裹故。又彼諸法由清凈道後方清凈。此清凈道當知復有四種差別。一者習近正法正審靜慮。二者親事善友。三者以尸羅根護少欲等法熏練其心。四者獨處空閑。用奢摩他毗缽舍那勝正安樂以為翼從。又清凈者。謂即依彼清凈行道。多修習故。令有學法破無明㲉趣無學地。又為得真實究竟解脫。當知略有五種漸次。一者先集資糧以為依止。二者以此為依。修奢摩他毗缽舍那。三者以此為依。具諦現觀涅槃勝解。四者以此為依。於劣少證不生喜足亦不安住。于可厭法深生厭患。五者以此為依。證得最後金剛喻定相應學心。
複次由五因緣。當知一切自體諸行皆悉無常。謂一切自體壽量有限。假使有人慾自祈驗。我今以手執持泥團或牛糞團能經幾時。作是愿已隨取彼團。是人爾時任情所欲能執不捨。乃至於后欲棄即棄欲持即持。非如所受必死之身至壽盡際尚不能遂己之所欲延一剎那。況乎久住。又一切自體因所
生故。彼因作故。是無常故。又有自體廣大興盛終歸磨滅而可得故。謂在色界欲界天人大梵帝釋轉輪王等。又由無倒阿笈摩故。謂佛世尊于諸自體無常法性。現見現證而宣說故。復有三種諸受欲者圓滿差別。由是因緣諸受欲者恒常戲論。何等為三。一資產圓滿。二自體圓滿。三廣大殊勝有情供養圓滿。當知復有三種因緣。能得如是圓滿差別。謂施戒調伏諸根俱行。及欲界慈修所得果。慈為先導慈為因處。于諸有情損害。寂靜行相轉故。
複次當知于所知事有七種如實通達智行。一已得智。二未得智。三無顛倒智。四是處非有知非有智。五是處所餘知不空智。六苦不凈智。七速滅壞智。又由十五種相覺了諸行。能速斷滅一切行愚。何等十五。謂水界所生故無我。似我而顯現故不住。隨欲而造作故。覺了諸色猶如聚沫。三和合生相似法故。如雲地雨和合方便。覺了諸受喻若浮泡。于所知境能顯能燒能使迷亂相似法故。覺了諸想同於陽焰。薩迦耶見根本斷故。多品自體因差別故。剎那量后時無暫停相似法故。覺了諸行譬芭蕉柱。有取之識依四識住。發起種種自體。隨轉相似法故。覺了諸識方于幻事。此廣分別如前攝異門分應知。
複次有二世間攝一切行。一有情世間。二器世間。有情世間名種類生死。器世間名
【現代漢語翻譯】 現代漢語譯本：因為有生起，因為這些是因緣所造作的，因為它們是無常的，並且因為存在著自體廣大興盛但終歸磨滅的事物。這些事物存在於欲界天人、大梵天、帝釋天、轉輪王等處。又因為有無倒的阿笈摩（Āgama，聖傳、經），即佛世尊對於諸自體無常的法性，現見現證並宣說。此外，還有三種享受慾望者的圓滿差別。由於這些因緣，享受慾望者總是進行戲論。這三種是什麼呢？一是資產圓滿，二是自體圓滿，三是廣大殊勝的有情供養圓滿。應當知道，還有三種因緣能夠獲得這樣的圓滿差別，即佈施、持戒、調伏諸根的行為，以及欲界慈心修習所獲得的果報。慈心是先導，慈心是因處，因為它能使對有情的損害寂靜，並以寂靜的行為方式轉變。 其次，應當知道，對於所知之事，有七種如實通達的智慧行為。一是已得智，二是未得智，三是無顛倒智，四是對於『是處』（可能性）和『非有』（不可能）的知與智，五是對於『是處』所餘（可能性之外）的知不空智，六是苦不凈智，七是速滅壞智。此外，通過十五種相來覺了諸行，能夠迅速斷滅一切行的愚癡。這十五種是什麼呢？一是水界所生故無我，二是看似有我而顯現故不住，三是隨欲而造作故。覺了諸色猶如聚沫，因為它們是三種和合而生的相似法，如雲、地、雨和合的方便。覺了諸受如同浮泡，因為它們在所知境中能夠顯現、能夠燒灼、能夠使人迷亂，是相似法。覺了諸想如同陽焰（沙漠中的海市蜃樓），因為薩迦耶見（Sakkāya-diṭṭhi，有身見）的根本因此斷除。因為多品自體的原因差別，因為剎那量后的時間沒有暫停，是相似法。覺了諸行譬如芭蕉柱，因為有取之識（Upādāna-viññāṇa，取蘊識）依靠四識住（四種能讓識持續存在的條件），發起種種自體，隨之轉變，是相似法。覺了諸識方于幻事。這些廣泛的分別，如前《攝異門分》中應當瞭解。 再次，有兩個世間攝持一切行，一是有情世間，二是器世間。有情世間指的是種類生死，器世間指的是...
【English Translation】 English version: Because there is arising, because these are made by causes, because they are impermanent, and because there are entities that are vast and flourishing but ultimately perish. These entities exist in the Desire Realm gods, the Great Brahma, Indra, the Wheel-Turning King, and so on. Also, because there is the non-inverted Āgama (holy tradition, scripture), that is, the World-Honored Buddha directly saw and realized the Dharma nature of impermanence of all entities and proclaimed it. Furthermore, there are three kinds of complete differences among those who enjoy desires. Because of these causes, those who enjoy desires are always engaged in frivolous talk. What are these three? First, complete wealth; second, complete self; third, complete offerings from vast and excellent sentient beings. It should be known that there are also three causes that can lead to such complete differences, namely, the practice of giving, moral discipline, subduing the senses, and the fruits obtained from cultivating loving-kindness in the Desire Realm. Loving-kindness is the guide, loving-kindness is the source, because it pacifies harm to sentient beings and transforms into a peaceful way of acting. Furthermore, it should be known that with regard to knowable things, there are seven kinds of truthful and thorough wisdom practices. First, acquired wisdom; second, unacquired wisdom; third, non-inverted wisdom; fourth, knowledge and wisdom regarding 'what is possible' and 'what is impossible'; fifth, the non-empty wisdom of knowing what remains beyond 'what is possible'; sixth, the wisdom of suffering and impurity; seventh, the wisdom of rapid destruction. Furthermore, by understanding the activities through fifteen aspects, one can quickly cut off all ignorance of activities. What are these fifteen? First, because they are born of the water element, they are without self; second, because they appear as if they have a self, they do not abide; third, because they are created according to desire. Understanding forms as being like foam, because they are similar phenomena born from the combination of three, such as the combination of clouds, earth, and rain. Understanding feelings as being like floating bubbles, because they can manifest, burn, and confuse in the realm of the knowable, they are similar phenomena. Understanding thoughts as being like mirages, because the root of Sakkāya-diṭṭhi (belief in a self) is thereby cut off. Because of the differences in the causes of the many kinds of entities, because there is no pause after a moment, they are similar phenomena. Understanding activities as being like banana trees, because the Upādāna-viññāṇa (clinging-consciousness) relies on the four supports of consciousness (four conditions that allow consciousness to continue), initiating various entities and transforming accordingly, they are similar phenomena. Understanding consciousness as being like illusions. These extensive distinctions should be understood as in the previous Compendium of Categories. Again, there are two realms that encompass all activities: the sentient being realm and the container realm. The sentient being realm refers to the cycle of birth and death of species, and the container realm refers to...
器生死。種類生死不同其餘生死法故。望器生死當知略有五不同分。謂器生死共因所生。種類生死但由不共。是名第一因不同分。又器生死於無始終前後際斷。種類生死於無始終相續流轉常無斷絕。是名第二時不同分。又器生死或火水風之所斷壞。種類生死則不如是。是名第三治不同分。又器生死因無永斷。種類生死則不如是。是名第四斷不同分。又器生死斷而復續。種類生死斷已無續。是名第五續不同分。又于生死由五種相一切愚夫流轉不息。一由愛因故。二由愛果故。三由愛自性故。四由因展轉故。五即因展轉依止前際無窮盡故。此中無明是名愛因。能往善趣惡趣諸業。是名愛果。由往善趣業故。愛結所繫。愚夫自然樂往。由往惡趣業故。愛鎖所繫。愚夫雖不欲往強逼令去。愛自性者。略有三種。一後有愛。二喜貪俱行愛。三彼彼喜樂愛。如是三愛略攝為二。一者有愛。二者境愛。後有愛者。是名有愛。喜貪俱行愛者。謂于將得現前境界。及於已得未受用境。並於現前正受用境所有貪愛。彼彼喜樂愛者。謂于未來所希求境所有貪愛。當知此中由喜貪俱行愛故。名愛結系。由後有愛及彼彼喜樂愛。故名愛鎖系。若於彼事愛結所繫。名為馳走。若於彼事愛鎖所繫名為流轉。又于長世因展轉來諸行相續。前際難知后無窮
【現代漢語翻譯】 現代漢語譯本 器世間的生滅，和眾生種類（指有情眾生）的生滅不同，也和其他生滅之法不同。觀察器世間的生滅，應當知道略有五種不同之處：第一，器世間的生滅是共同業因所生，而眾生種類（指有情眾生）的生滅只是由不共業因所生，這是第一種因的不同。 第二，器世間的生滅在沒有開始和結束的時間點上前後斷絕，而眾生種類（指有情眾生）的生滅在沒有開始的時間點上相續流轉，常常沒有斷絕，這是第二種時間上的不同。 第三，器世間的生滅或者會被火、水、風所斷壞，而眾生種類（指有情眾生）的生滅則不是這樣，這是第三種治理上的不同。 第四，器世間的生滅，其業因沒有永遠斷絕，而眾生種類（指有情眾生）的生滅則不是這樣，這是第四種斷絕上的不同。 第五，器世間的生滅斷了之後還會繼續，而眾生種類（指有情眾生）的生滅斷了之後就沒有繼續，這是第五種繼續上的不同。 此外，由於五種現象，一切愚夫流轉生死，永不停息：第一，由於愛的業因的緣故；第二，由於愛的果報的緣故；第三，由於愛本身的性質的緣故；第四，由於業因輾轉相生的緣故；第五，由於業因輾轉相生，依止於前際，無窮無盡的緣故。 這裡，無明是愛的業因。能夠前往善趣惡趣的諸業，是愛的果報。由於前往善趣的業的緣故，被愛結所束縛，愚夫自然樂於前往。由於前往惡趣的業的緣故，被愛鎖所束縛，愚夫即使不願前往，也被強迫著去。愛的自性，略有三種：第一，後有愛；第二，喜貪俱行愛；第三，彼彼喜樂愛。像這樣三種愛，可以概括為兩種：第一種是有愛，第二種是境愛。 後有愛，就是有愛。喜貪俱行愛，是指對於將要得到的、現前的境界，以及對於已經得到但尚未受用的境界，以及對於現前正在受用的境界，所產生的貪愛。彼彼喜樂愛，是指對於未來所希望得到的境界，所產生的貪愛。應當知道，這裡由於喜貪俱行愛的緣故，叫做愛結所繫。由於後有愛和彼彼喜樂愛的緣故，叫做愛鎖所繫。如果對於某件事被愛結所繫，叫做馳走。如果對於某件事被愛鎖所繫，叫做流轉。此外，在漫長的時間裡，由於業因輾轉相生，諸行相續不斷，前際難以知曉，后際無窮無盡。
【English Translation】 English version The arising and ceasing of the vessel world (the physical world), and the arising and ceasing of the species of beings (sentient beings), are different, and also different from other phenomena of arising and ceasing. Observing the arising and ceasing of the vessel world, it should be known that there are roughly five differences: First, the arising and ceasing of the vessel world is produced by common karma, while the arising and ceasing of the species of beings (sentient beings) is only produced by uncommon karma. This is the first difference in cause. Second, the arising and ceasing of the vessel world is interrupted before and after, without beginning or end, while the arising and ceasing of the species of beings (sentient beings) flows continuously without beginning, constantly without interruption. This is the second difference in time. Third, the arising and ceasing of the vessel world may be destroyed by fire, water, or wind, while the arising and ceasing of the species of beings (sentient beings) is not like this. This is the third difference in governance. Fourth, the karma of the arising and ceasing of the vessel world is not permanently cut off, while the arising and ceasing of the species of beings (sentient beings) is not like this. This is the fourth difference in cessation. Fifth, the arising and ceasing of the vessel world, after being cut off, will continue, while the arising and ceasing of the species of beings (sentient beings), after being cut off, will not continue. This is the fifth difference in continuation. Furthermore, due to five phenomena, all ignorant beings transmigrate in samsara, never ceasing: First, due to the cause of love; second, due to the result of love; third, due to the nature of love itself; fourth, due to the mutual arising of karma; fifth, due to the mutual arising of karma, relying on the past limit, without end. Here, ignorance is the cause of love. The various karmas that can lead to good and bad destinies are the results of love. Due to the karma of going to good destinies, being bound by the knot of love (愛結, ài jié), ignorant beings naturally enjoy going there. Due to the karma of going to bad destinies, being bound by the lock of love (愛鎖, ài suǒ), ignorant beings, even if they do not want to go, are forced to go. The nature of love is roughly of three types: First, love for future existence (後有愛, hòu yǒu ài); second, love accompanied by joy and greed (喜貪俱行愛, xǐ tān jù xíng ài); third, love for various joys and pleasures (彼彼喜樂愛, bǐ bǐ xǐ lè ài). These three types of love can be summarized into two: The first is love of existence (有愛, yǒu ài), and the second is love of objects (境愛, jìng ài). Love for future existence (後有愛, hòu yǒu ài) is love of existence (有愛, yǒu ài). Love accompanied by joy and greed (喜貪俱行愛, xǐ tān jù xíng ài) refers to the greed and love that arises for the future, present, and past experiences. Love for various joys and pleasures (彼彼喜樂愛, bǐ bǐ xǐ lè ài) refers to the greed and love that arises for the future experiences. It should be known that here, due to love accompanied by joy and greed (喜貪俱行愛, xǐ tān jù xíng ài), it is called being bound by the knot of love (愛結所繫, ài jié suǒ xì). Due to love for future existence (後有愛, hòu yǒu ài) and love for various joys and pleasures (彼彼喜樂愛, bǐ bǐ xǐ lè ài), it is called being bound by the lock of love (愛鎖所繫, ài suǒ suǒ xì). If one is bound by the knot of love (愛結所繫, ài jié suǒ xì) to something, it is called 'running around'. If one is bound by the lock of love (愛鎖所繫, ài suǒ suǒ xì) to something, it is called 'transmigrating'. Furthermore, in the long course of time, due to the mutual arising of karma, the continuity of actions is endless, the past limit is difficult to know, and the future limit is infinite.
盡。由是五相流轉愚夫當知復由五相所縛。一于彼處縛。二由彼而縛。三正是能縛。四依彼故縛。五有所領受。于彼處縛者。謂由能往善趣業故。于善趣柱而繫縛之。或由能往惡趣業故。于惡趣撅而繫縛之。又由喜貪俱行愛故。于自事柱而繫縛之。由彼彼喜樂愛及後有愛故。于自事撅而繫縛之。由彼而縛者。謂愚夫異生為無明縛。正是能縛者。謂自同類于苦無厭相似法故。依彼故縛者。謂依后蘊而被縛故。有所領受者。謂領受彼生等眾苦。
複次愚夫異生於有漏事有四喜足。當知多分是諸外道。何等為四。一於人身喜足。二于欲界天身喜足。三于生梵世喜足。四于到邊際有頂喜足。愚夫于彼隨其次第。若趨若住若坐若臥。復有五種一切愚夫愛所行路。一者後有。二者未來所求境界。三者將得現前境界。四者已得所有境界。五者現前受用境界。當知于彼如其次第趨等差別應知。此中趣有二種。一於後有。二于未來所求境界。復有四種愛所行路。一者意業希求境界。二者身語二業。三者獲得。四者于所得中隨其所欲若轉若習。此是發業愛所行路。若求境界或復諸有。當知于彼四種行路。如其次第趨等差別。如說趨等。于余所說諸有漏事所有喜足愛所行路。喜樂戲論染著耽湎四處差別。如其次第當知亦爾。復有二種游
【現代漢語翻譯】 現代漢語譯本： 盡。由此五種表象流轉，愚昧之人應當知道，他們又被五種表象所束縛。第一種是被束縛于某處。第二種是被某事物所束縛。第三種是真正能夠束縛的。第四種是依靠某事物而被束縛。第五種是領受某種事物。被束縛于某處，是指由於能夠前往善道的業力，而被繫縛在善道的柱子上；或者由於能夠前往惡道的業力，而被繫縛在惡道的木樁上。又由於與喜貪相伴隨的愛，而被繫縛在自己的事務柱子上；由於對那些喜樂的愛以及對後有的愛，而被繫縛在自己的事務木樁上。被某事物所束縛，是指愚昧的凡夫被無明所束縛。真正能夠束縛的，是指與自身同類的、對痛苦沒有厭倦的相似法。依靠某事物而被束縛，是指依靠後來的蘊而被束縛。領受某種事物，是指領受那些生等眾多的痛苦。
再者，愚昧的凡夫對有漏的事物有四種喜足。應當知道，其中大部分是外道。是哪四種呢？第一種是對人身的喜足。第二種是對欲界天身的喜足。第三種是對生於梵世的喜足。第四種是對到達非想非非想處的喜足。愚昧的人對於這些，依次地，或趨向，或安住，或坐，或臥。又有五種一切愚夫愛所行走的道路。第一是後有。第二是未來所追求的境界。第三是將要得到的現前境界。第四是已經得到的所有境界。第五是現前受用的境界。應當知道，對於這些，如其次第，趨向等的差別應當瞭解。這裡面，趨向有兩種。第一是對後有的趨向。第二是對未來所追求境界的趨向。又有四種愛所行走的道路。第一是意業希求的境界。第二是身語二業。第三是獲得。第四是在所獲得的事物中，隨其所欲地或運轉或習染。這是發起業的愛所行走的道路。如果追求境界或者各種存在，應當知道，對於那些四種行走的道路，如其次第，趨向等的差別。如所說的趨向等，對於其餘所說的各種有漏事物，所有喜足、愛所行走的道路，喜樂、戲論、染著、耽湎這四種差別，如其次第，應當知道也是如此。又有兩種游。
【English Translation】 English version: End. From these five aspects flow, and foolish people should know that they are also bound by five aspects. The first is being bound in a certain place. The second is being bound by something. The third is what truly binds. The fourth is being bound because of relying on something. The fifth is receiving something. Being bound in a certain place means being bound to the pillar of a good realm because of the karma that leads to a good realm, or being bound to the stake of an evil realm because of the karma that leads to an evil realm. Also, because of the love accompanied by joy and greed, one is bound to the pillar of one's own affairs; because of the love for those joys and pleasures and the love for future existence, one is bound to the stake of one's own affairs. Being bound by something means that foolish ordinary beings are bound by ignorance (Avidya). What truly binds is the similar Dharma that is of the same kind as oneself and has no aversion to suffering. Being bound because of relying on something means being bound because of relying on later Skandhas (aggregates). Receiving something means receiving those many sufferings such as birth.
Furthermore, foolish ordinary beings have four kinds of satisfaction with conditioned things. It should be known that most of these are non-Buddhists. What are the four? The first is satisfaction with the human body. The second is satisfaction with the body of the desire realm (Kāmadhātu) heavens. The third is satisfaction with being born in the Brahma world. The fourth is satisfaction with reaching the peak of existence (Bhavāgra). Foolish people, with respect to these, in sequence, either tend towards, abide, sit, or lie down. There are also five kinds of paths that all foolish people walk due to love. The first is future existence (Punarbhava). The second is the future realm sought. The third is the present realm that is about to be obtained. The fourth is all the realms that have already been obtained. The fifth is the present realm being enjoyed. It should be known that, with respect to these, the differences in tending towards, etc., should be understood in sequence. Here, there are two kinds of tending towards. The first is tending towards future existence. The second is tending towards the future realm sought. There are also four kinds of paths that love walks. The first is the realm sought by mental karma. The second is the karma of body and speech. The third is attainment. The fourth is, in what has been attained, either turning or becoming accustomed to it as desired. This is the path that love walks in initiating karma. If one seeks a realm or various existences, it should be known that, with respect to those four kinds of paths, the differences in tending towards, etc., in sequence. As said about tending towards, etc., with respect to all the conditioned things mentioned, all the paths that satisfaction and love walk, the four differences of joy and pleasure (Hilarity), playfulness (idle talk), attachment (passion), and indulgence (addiction), in sequence, should also be known to be like that. There are also two kinds of wandering.
愛行路果相差別。一心差別。二身差別。心差別者。復有二種。一品類差別。二雜染差別。品類差別者。謂由自性故。所依故。所緣故。助伴故。雜染差別者。謂由貪瞋癡等所有煩惱及隨煩惱。身差別者。亦有二種。一種種身差別故。二一種身差別故。當知此中心之所有雜染差別。能為二種身差別因。為斷彼故諸修行者應以無倒數數作意勤修觀行。復由四種因差別故令果差別。謂若於此差別。若由此差別。若即此差別。若如此差別。於此差別者。謂于善趣惡趣所有差別。由此差別者。謂由貪瞋癡所染污心令彼差別。即此差別者。謂五種行所攝受身種種差別。如此差別者。謂于諸行流轉雜染清凈因緣及清凈體。不如實知。生喜樂等及趨走等種種差別。
複次不能了達諸行無常。薩迦耶見為所依止順流而行。諸愚夫類。由五種相當知順流而被漂溺。謂若於此漂溺。若由此漂溺。若依此漂溺。若如此漂溺。若漂溺時諸所有相。於此漂溺者。謂于善趣惡趣而被漂溺。如從兩岸彼此往來俱被漂溺。由此漂溺者。謂由愛河浸淫之性之所漂溺。當知此愛有五種相。一遊諸境界趣下分故。二微細隨行難覺了故。三于諸境界難迴轉故。四乃至有頂一切廣大種種諸行所隨逐故。五不寂靜相亂身心故。依此漂溺者。謂依色等五種諸行而
【現代漢語翻譯】 現代漢語譯本 愛行路果（由於愛而產生的行為所導致的結果）的差別有：一心差別（由於心念不同而產生的差別），二身差別（由於身體不同而產生的差別）。心差別又有兩種：一品類差別（由於種類不同而產生的差別），二雜染差別（由於混雜的煩惱而產生的差別）。品類差別是指由於自性、所依、所緣、助伴等原因而產生的差別。雜染差別是指由於貪、瞋、癡等所有煩惱以及隨煩惱而產生的差別。身差別也有兩種：一種種種身差別（由於身體種類不同而產生的差別），二一種身差別（由於同一種身體內部的差別）。應當知道，這裡的心之所有雜染差別，能成為兩種身差別的因。爲了斷除這些差別，諸修行者應當以正確無誤的數數作意（反覆地、如理地思惟），勤奮地修習觀行。 又由於四種因差別，導致果的差別。這四種因差別是：若於此差別（如果對於這個有差別），若由此差別（如果由於這個有差別），若即此差別（如果就是這個有差別），若如此差別（如果像這個一樣有差別）。於此差別是指對於善趣（好的去處）和惡趣（壞的去處）的所有差別。由此差別是指由於被貪、瞋、癡所染污的心，導致了這些差別。即此差別是指五種行（色、受、想、行、識）所攝受的身體的種種差別。如此差別是指對於諸行（一切事物）的流轉、雜染、清凈的因緣以及清凈的本體，不能如實地瞭解，從而產生喜樂等以及趨走等種種差別。 再次，不能夠了達諸行無常（一切事物都是無常變化的），以薩迦耶見（認為五蘊和合的身體是真實的我）為所依止，順著生死輪迴的河流而行。諸愚夫類（愚癡的人），由五種相（五個方面）應當知道他們順著生死輪迴的河流而被漂溺。這五種相是：若於此漂溺（如果對於這個漂溺），若由此漂溺（如果由於這個漂溺），若依此漂溺（如果依靠這個漂溺），若如此漂溺（如果像這個一樣漂溺），若漂溺時諸所有相（如果漂溺時所有的現象）。於此漂溺是指在善趣和惡趣中被漂溺，就像從兩岸彼此往來一樣，都被漂溺。由此漂溺是指由於愛河（貪愛的河流）浸淫的性質而被漂溺。應當知道，這種愛有五種相：一遊諸境界趣下分故（在各種境界中游蕩，趨向低下的地方），二微細隨行難覺了故（非常細微地隨行，難以察覺），三于諸境界難迴轉故（在各種境界中難以回頭），四乃至有頂一切廣大種種諸行所隨逐故（乃至到達有頂天，仍然被一切廣大種種的諸行所追隨），五不寂靜相亂身心故（不寂靜的現象擾亂身心）。依此漂溺是指依靠色等五種諸行（色、受、想、行、識）而漂溺。
【English Translation】 English version The differences in the results of actions driven by craving (Ai Xing Lu Guo) are: 1. Differences in mind (Yi Xin Cha Bie): differences arising from varying thoughts. 2. Differences in body (Er Shen Cha Bie): differences arising from varying physical forms. Differences in mind are further divided into two types: 1. Differences in categories (Pin Lei Cha Bie): differences arising from different types. 2. Differences in defilements (Za Ran Cha Bie): differences arising from mixed afflictions. Differences in categories refer to differences arising from inherent nature, support, object, and companions. Differences in defilements refer to differences arising from all afflictions such as greed, hatred, and delusion, as well as secondary afflictions. Differences in body also have two types: 1. Differences in various bodies (Yi Zhong Zhong Shen Cha Bie): differences arising from different types of bodies. 2. Differences within one type of body (Er Yi Zhong Shen Cha Bie): differences within the same type of body. It should be understood that the defilements of the mind here can be the cause of the two types of bodily differences. To eliminate these differences, practitioners should diligently cultivate contemplation with correct and repeated attention (Wu Dao Shu Shu Zuo Yi), repeatedly and properly reflecting. Furthermore, differences in results arise from four types of causal differences. These four types of causal differences are: 1. If there is a difference in this (Ruo Yu Ci Cha Bie). 2. If there is a difference due to this (Ruo You Ci Cha Bie). 3. If this itself is the difference (Ruo Ji Ci Cha Bie). 4. If it is different like this (Ruo Ru Ci Cha Bie). 'If there is a difference in this' refers to all the differences in good realms (Shan Qu) and bad realms (E Qu). 'If there is a difference due to this' refers to these differences being caused by minds defiled by greed, hatred, and delusion. 'If this itself is the difference' refers to the various differences in the body encompassed by the five aggregates (Wu Zhong Xing) (form, feeling, perception, mental formations, and consciousness). 'If it is different like this' refers to not truly understanding the causes and conditions of the cycle of existence, defilement, and purification, as well as the nature of purification, thus giving rise to various differences such as joy and running. Furthermore, not being able to realize the impermanence of all phenomena (Zhu Xing Wu Chang), and relying on the view of a self (Sa Jia Ye Jian) as a basis, one flows along with the cycle of birth and death. Ignorant beings (Yu Fu Lei) should understand that they are being swept away by the river of samsara in five aspects. These five aspects are: 1. If there is drowning in this (Ruo Yu Ci Piao Ni). 2. If there is drowning due to this (Ruo You Ci Piao Ni). 3. If there is reliance on this for drowning (Ruo Yi Ci Piao Ni). 4. If it is drowning like this (Ruo Ru Ci Piao Ni). 5. If there are all the phenomena at the time of drowning (Ruo Piao Ni Shi Zhu Suo You Xiang). 'If there is drowning in this' refers to being drowned in good and bad realms, just like going back and forth between two shores, both are drowned. 'If there is drowning due to this' refers to being drowned by the nature of being immersed in the river of craving (Ai He). It should be understood that this craving has five aspects: 1. Wandering in various realms and tending towards lower states (You Zhu Jing Jie Qu Xia Fen Gu). 2. Subtly following and difficult to perceive (Wei Xi Sui Xing Nan Jue Liao Gu). 3. Difficult to turn back from various realms (Yu Zhu Jing Jie Nan Hui Zhuan Gu). 4. Being pursued by all vast and various phenomena even up to the peak of existence (Nai Zhi You Ding Yi Qie Guang Da Zhong Zhong Zhu Xing Suo Sui Zhu Gu). 5. The aspect of non-peace disturbing body and mind (Bu Ji Jing Xiang Luan Shen Xin Gu). 'If there is reliance on this for drowning' refers to relying on the five aggregates (form, feeling, perception, mental formations, and consciousness) for drowning.
被漂溺。即于善趣惡趣兩岸。有五種行品類差別。數數攀緣順流漂溺。如此漂溺者。云何漂溺。謂于諸行如前所說流轉等事。隨其次第不如實知。或計為我及我所故。于漂溺時所有相者。謂彼如是被漂溺時。雖寶愛身欲使長久。由自性滅不能令住。如為漂溺。與此相違當知即是逆流行者。又聰慧者有十種相。當知具攝諸聰慧相。謂成就俱生慧故。又成就方便聞思修所成慧故。又成就故無動搖故。善思所思善說所說善作所作。又能自依己所有性。未嘗為命依附於他。又有所求無不安樂。又有所求能依正行。皆悉以法不以非法。又自所宜資產眾具。能正防守不令散失。又觀過患而受用之。又于病緣所有醫藥。觀察思擇然後服行。又能善避非時死緣。如是十種聰慧者相。當知具攝諸聰慧相。
複次于諸行中依無我理知者斷者。當知略由三相差別。謂于諸行能遍了知薩迦耶見而未斷者。彼于諸行忘念之行。多分現行少不忘念。薩迦耶見已永斷者。當知其相與彼相違。是名第一差別之相。又于諸行雖遍了知薩迦耶見。而未斷者。于諸廣大可愛事中多生喜樂。于諸下劣不可愛境多生憂苦。彼二境界現在前時。無縱逸者尚自不能系守正念。況縱逸者。彼于爾時薩迦耶見纏繞其心。由彼令心不能解了。薩迦耶見已永斷者。當知其
【現代漢語翻譯】 現代漢語譯本 被漂溺，即在善趣（指好的去處）和惡趣（指壞的去處）兩岸之間，有五種行為品類的差別。他們不斷地攀緣，順著業流漂浮沉溺。那麼，什麼是『如此漂溺』呢？ 就是對於諸行（一切事物和現象），如前面所說的流轉等事，不能如實地瞭解，或者錯誤地認為它們是『我』（自我）和『我所』（屬於我的）。在漂溺時，所呈現的現象是：他們如此被漂溺時，雖然珍愛自己的身體，希望它能長久存在，但由於身體的自性是會消滅的，所以無法讓它保持不變。如同被漂溺一樣，與此相反的情況，就應當知道是逆流而上的人。 此外，聰明智慧的人有十種特徵，應當知道這些特徵包含了所有聰明智慧的方面： 具有與生俱來的智慧； 具有通過學習、思考和修行獲得的智慧； 具有穩固不動搖的智慧； 能夠很好地思考所思考的，很好地說出所說的，很好地完成所做的； 能夠依靠自身的能力和特性，不爲了生存而依附於他人； 無論追求什麼，都能感到安樂； 無論追求什麼，都能遵循正當的行為，一切都以正法為準則，而不是以非法為準則； 能夠妥善地保護自己適用的資產和工具，不讓它們散失； 能夠看到過患而適度地享用； 對於疾病相關的藥物，能夠觀察思考，然後服用和實行； 能夠很好地避免非時死亡的因緣。像這樣的十種聰明智慧者的特徵，應當知道包含了所有聰明智慧的方面。 其次，對於諸行（一切事物和現象），依據無我的道理來認知和斷除煩惱的人，應當知道可以通過三種差別來區分。對於諸行能夠普遍瞭解薩迦耶見（身見，認為五蘊和合的身體是真實的我）但尚未斷除的人，他們在諸行中，忘唸的行為佔多數，不忘唸的行為很少。薩迦耶見已經被永遠斷除的人，應當知道他們的狀態與前者相反。這是第一種差別之相。另外，對於諸行雖然普遍瞭解薩迦耶見，但尚未斷除的人，對於各種廣大可愛的事務，容易產生喜樂；對於各種低劣不可愛的境況，容易產生憂愁痛苦。當這兩種境界出現在面前時，即使沒有放縱，尚且不能保持正念，更何況是放縱的人呢？他們在那個時候，薩迦耶見纏繞著他們的心，由於薩迦耶見的緣故，他們的心無法得到解脫。薩迦耶見已經被永遠斷除的人，應當知道他們的狀態與前者相反。
【English Translation】 English version Being drowned means being between the two banks of good destinies (referring to good places to be reborn) and bad destinies (referring to bad places to be reborn), with five kinds of behavioral categories differing. They constantly cling and drift along with the current of karma. So, what is 'being drowned like this'? It means not truly understanding the 'dharmas' (all things and phenomena), such as the transience mentioned earlier, or mistakenly considering them as 'self' (ego) and 'what belongs to self' (mine). The phenomenon that appears during drowning is: when they are being drowned like this, although they cherish their bodies and hope they can last long, they cannot keep them unchanged because the nature of the body is to perish. Just like being drowned, the opposite situation should be known as someone going against the current. Furthermore, wise and intelligent people have ten characteristics, and it should be known that these characteristics encompass all aspects of wisdom and intelligence: having innate wisdom; having wisdom acquired through learning, thinking, and practicing; having firm and unwavering wisdom; being able to think well about what is being thought, speak well about what is being said, and do well about what is being done; being able to rely on one's own abilities and characteristics, not depending on others for survival; being able to feel at ease no matter what is being pursued; being able to follow proper conduct no matter what is being pursued, with everything based on the Dharma (teachings), not on what is unlawful; being able to properly protect one's suitable assets and tools, not letting them be lost; being able to see the faults and enjoy them moderately; being able to observe and contemplate the medicines related to illness, and then take and practice them; being able to avoid the causes of untimely death. Such ten characteristics of wise and intelligent people should be known to encompass all aspects of wisdom and intelligence. Secondly, regarding those who know and eliminate afflictions based on the principle of non-self in all 'dharmas' (all things and phenomena), it should be known that they can be distinguished by three differences. For those who can universally understand 'Sakkāya-ditthi' (身見, the view of self, considering the body composed of the five aggregates as the real self) in all 'dharmas' but have not yet eliminated it, their actions of forgetfulness are the majority, and actions of non-forgetfulness are few. Those whose 'Sakkāya-ditthi' has been permanently eliminated should be known to have the opposite state. This is the first difference. In addition, for those who universally understand 'Sakkāya-ditthi' in all 'dharmas' but have not yet eliminated it, they easily generate joy and happiness in various vast and lovely affairs; they easily generate sorrow and suffering in various inferior and unlovely situations. When these two situations appear in front of them, even without indulgence, they are still unable to maintain right mindfulness, let alone those who are indulgent? At that time, 'Sakkāya-ditthi' entangles their minds, and because of 'Sakkāya-ditthi', their minds cannot be liberated. Those whose 'Sakkāya-ditthi' has been permanently eliminated should be known to have the opposite state.
相與彼相違。是名第二差別之相。又于諸行薩迦耶見未永斷者。未能于內一切行中現前安立離有情想如於草木葉等外事。薩迦耶見已永斷者。當知其相與彼相違。是名第三差別之相。如是已斷薩迦耶見。有此三種差別之相。當知復有三種勝利。一者永斷能感後有一切煩惱。二者依彼不久獲得速能積集彼對治道。三者既作自義利已。即依彼道方便勤修現法樂住。由此獲得極安樂住。
複次由四差別當知修習一切種行無常苦想。何等為四。一果差別故。二自性差別故。三品類差別故。四方便差別故。果差別者。謂修此想能遣一切欲貪色貪及無色貪掉慢無明。當知此中顯示三種本煩惱斷。及顯三種隨煩惱斷。欲貪煩惱掉為助伴。色貪煩惱慢為助伴。無色貪惑無明為伴。復有差別。謂於此中顯示下分上分結。儘自性差別者。謂於此中由正修習聞所成慧。說名親近。由正修習思所成慧能入修故。說名修習。由正修習修所成慧。名多修習。又由修習了相作意故。名親近。唯除加行究竟作意。由正修習諸餘作意故。名修習。修習加行究竟作意。名多修習。是名第二三種差別。又由所依所緣作意。隨其次第當知是名為乘為事為隨建立。又由長時串修習故。說名純熟數數無倒修方便故。說名善受及與善發。品類差別者。謂修如是無
【現代漢語翻譯】 現代漢語譯本： 與前者（未斷薩迦耶見者）的情況相反。這是第二種差別的相狀。此外，對於那些尚未完全斷除諸行（一切行，即五蘊）中薩迦耶見（有身見，認為五蘊和合的身體是真實的我）的人來說，他們無法在內心的一切行中，像對待草木葉等外物一樣，現前安立離有情想（沒有『我』的觀念）。而薩迦耶見已經完全斷除的人，應當知道他們的相狀與前者相反。這是第三種差別的相狀。像這樣，已經斷除薩迦耶見的人，具有這三種差別的相狀。應當知道，他們還具有三種殊勝的利益：第一，永遠斷除了能夠感生後有的所有煩惱；第二，依靠這種斷除，不久就能迅速地積集對治這些煩惱的道；第三，在完成自身的利益之後，就依靠這種道，方便勤勉地修習現法樂住（于現世獲得安樂的修行方法），由此獲得極大的安樂。
其次，通過四種差別，應當瞭解修習一切種行（一切行，即五蘊）的無常苦想（觀想一切事物無常和痛苦的修行方法）。哪四種差別呢？一是果差別，二是自性差別，三是品類差別，四是方便差別。果差別是指，修習這種觀想能夠遣除一切欲貪（對欲界的貪愛）、色貪（對色界的貪愛）以及無色貪（對無色界的貪愛），掉（掉舉，心不平靜）、慢（傲慢）、無明（愚癡）。應當知道，這裡顯示了三種根本煩惱的斷除，以及顯示了三種隨煩惱的斷除。欲貪煩惱以掉舉為助伴，色貪煩惱以慢為助伴，無色貪煩惱以無明為助伴。還有一種差別，就是這裡顯示了下分結（欲界系的煩惱）和上分結（色界和無色界系的煩惱）的斷盡。自性差別是指，在這裡，通過如理修習聞所成慧（聽聞佛法后獲得的智慧），稱為親近；通過如理修習思所成慧（思考佛法后獲得的智慧），能夠進入修習，稱為修習；通過如理修習修所成慧（通過禪修獲得的智慧），名為多修習。又通過修習了相作意（專注於事物表相的作意），所以稱為親近，唯獨除了加行究竟作意（修行到最終階段的作意）。通過如理修習其餘的作意，所以稱為修習。修習加行究竟作意，名為多修習。這是第二種三種差別。又通過所依（修行的基礎）、所緣（觀想的對象）作意，按照它們的次第，應當知道這被稱為乘（工具）、為事（目的）、為隨建立（隨順建立）。又因為長時間串習修習，所以稱為純熟，因為多次無顛倒地修習方便，所以稱為善受以及善發。品類差別是指，修習像這樣無
【English Translation】 English version: They are contrary to each other. This is called the second characteristic of difference. Furthermore, for those who have not permanently severed the Satkayadrishti (belief in a self, the view that the five skandhas constitute a real 'I') in all the skandhas (all activities, i.e., the five skandhas), they are unable to establish the thought of being devoid of sentient beings (the concept of no 'self') in all internal activities, just as they do with external matters such as grass, trees, and leaves. Those who have permanently severed Satkayadrishti should know that their characteristics are contrary to the former. This is called the third characteristic of difference. In this way, those who have severed Satkayadrishti have these three characteristics of difference. It should be known that they also have three kinds of excellent benefits: first, they permanently sever all the afflictions that can cause future existence; second, relying on this severance, they can quickly accumulate the path that counteracts these afflictions; third, after accomplishing their own benefit, they rely on this path, diligently cultivate the pleasant abiding in the present life (methods of practice to attain happiness in this life), and thereby attain great happiness.
Furthermore, through four kinds of differences, one should understand the practice of contemplating impermanence and suffering in all kinds of skandhas (all activities, i.e., the five skandhas). What are the four kinds of differences? First, the difference in result; second, the difference in nature; third, the difference in category; fourth, the difference in means. The difference in result refers to the fact that cultivating this contemplation can eliminate all desire-attachment (attachment to the desire realm), form-attachment (attachment to the form realm), and formless-attachment (attachment to the formless realm), agitation (restlessness), pride (arrogance), and ignorance (delusion). It should be known that this shows the severance of three fundamental afflictions and the severance of three secondary afflictions. Desire-attachment has agitation as its companion, form-attachment has pride as its companion, and formless-attachment has ignorance as its companion. There is also a difference in that this shows the exhaustion of the lower fetters (afflictions related to the desire realm) and the higher fetters (afflictions related to the form and formless realms). The difference in nature refers to the fact that, in this context, through the correct cultivation of wisdom gained from hearing (wisdom acquired after hearing the Dharma), it is called approaching; through the correct cultivation of wisdom gained from thinking (wisdom acquired after contemplating the Dharma), one can enter into practice, so it is called cultivating; through the correct cultivation of wisdom gained from meditation (wisdom acquired through meditation), it is called much cultivation. Also, through cultivating the attention to characteristics (focusing on the appearance of things), it is called approaching, except for the ultimate exertion of effort (practice to the final stage). Through the correct cultivation of other attentions, it is called cultivating. Cultivating the ultimate exertion of effort is called much cultivation. This is the second set of three differences. Also, through the basis (the foundation of practice), the object (the object of contemplation), and attention, according to their order, it should be known that these are called vehicle (tool), purpose (goal), and established accordingly (established in accordance). Also, because of prolonged and repeated cultivation, it is called pure and skilled, and because of repeatedly and correctly practicing the means, it is called well-received and well-developed. The difference in category refers to the fact that cultivating such a no
常想時。速能永拔一切隨眠。棄捨下地一切善法。攝受上地一切善法。于餘一切不凈想等最高廣性。能善住持。遍行一切猶如觀察所取之事。即如是觀能取之事。彼相解脫能得無漏無常之想。若有漏想若無漏想。如是一切皆于涅槃善能隨順趣向臨入。皆能對治無明大闇一切永斷。永斷彼故清凈鮮白。諸無學想皆由一切無漏學想增上故得。方便差別者。謂獨處空閑以無顛倒數數作意。觀察諸行無常之性。由無常想住無我想。于見道中既住無漏無我想已。于上修道由有學想永害我慢。隨得涅槃二種皆具。
複次為住涅槃仍未積集善資糧者。略有五種違資糧法一者憶念往昔笑戲歡娛承奉等事。因發思慕俱行作意生愁嘆等。二者由彼種種為依。于所領受究竟法中。多生忘念令于諸法不能顯了。三者所食或過或少。由此令身沉重羸劣。于諸梵行不樂修行。四者喜眠不串習斷。便為上品睡眠所纏。五者親近猥雜而住。遠離諦思正法加行。如是五種違資糧法。復有五種隨順彼法。一者於二離欲猶未能離隨一種欲。謂于諸纏遠分離欲勤修善品。及於隨眠永害離欲得正對治。二者不護根門。三者食不知量。四者初夜后夜不能勤修勉勵警覺。五者不能觀察善法究竟。與上相違。當知是名順資糧法及能隨順彼隨順法。又諸聲聞修行如是
【現代漢語翻譯】 現代漢語譯本：經常思惟，能夠迅速地永遠拔除一切隨眠（煩惱的潛在狀態），捨棄下地（較低層次）的一切善法，攝取上地（較高層次）的一切善法。對於其他一切不凈觀等，以最高的廣大性，能夠很好地住持。普遍地執行一切，猶如觀察所取之事（被觀察的對象）。像這樣觀察能取之事（能觀察的主體）。通過這種對相的解脫，能夠獲得無漏的無常之想。無論是有漏之想還是無漏之想，像這樣的一切都能夠很好地隨順、趨向、臨入涅槃，都能夠對治無明大暗，一切都永遠斷除。因為永遠斷除了無明，所以清凈鮮白。諸無學（阿羅漢）之想，都是由於一切無漏學想增上的緣故而得到的。方便的差別在於，獨自處於空閑之處，以沒有顛倒的數數作意，觀察諸行（一切事物）無常的性質。由於無常之想，安住于無我之想。在見道（證悟真理的最初階段）中，既然安住于無漏的無我之想，那麼在上面的修道（修行階段）中，通過有學之想，永遠斷除我慢。隨著證得涅槃，兩種都具備。
再次，對於想要安住于涅槃但仍然沒有積集善資糧的人，大概有五種違背資糧的方法：第一，憶念往昔的笑戲、歡娛、承奉等事情，因此引發思慕，伴隨作意，產生愁嘆等。第二，由於那些種種為依靠，對於所領受的究竟法中，多生忘念，使得對於諸法不能夠顯了。第三，所食用的食物或者過多或者過少，由此使得身體沉重羸弱，對於諸梵行（清凈的行為）不樂意修行。第四，喜歡睡眠，不串習斷除睡眠，便被上品睡眠所纏繞。第五，親近猥雜（喧鬧）而住，遠離諦思（如理思維）正法加行（精進修行）。像這樣五種違背資糧的方法。又有五種隨順那些方法：第一，對於二種離欲（對欲界的兩種慾望的脫離）仍然未能脫離其中一種慾望，即對於諸纏（煩惱的束縛）遠離分離慾望，勤修善品，以及對於隨眠（煩惱的潛在狀態）永遠斷除，脫離慾望，得到正確的對治。第二，不守護根門（六根：眼、耳、鼻、舌、身、意）。第三，飲食不知量。第四，初夜后夜不能夠勤修勉勵警覺。第五，不能夠觀察善法究竟。與上面相反，應當知道這叫做順資糧法以及能夠隨順那些隨順法。又諸聲聞（佛陀的弟子）修行像這樣。
【English Translation】 English version: Constant reflection enables one to quickly and permanently eradicate all anusaya (latent tendencies), abandon all wholesome dharmas of the lower realms, and embrace all wholesome dharmas of the higher realms. With the utmost vastness, it can well maintain all other impure contemplations, etc. It pervades everything, just as observing the object to be apprehended. Observing the apprehending subject in this way, one can attain the desireless impermanence-perception through the liberation of that characteristic. Whether it is a perception with outflows or without outflows, all such perceptions can well accord with, tend towards, and approach nirvana. They can all counteract the great darkness of ignorance, and all are permanently severed. Because of the permanent severance of that, it is pure and bright. All perceptions of the no-more-learners (arhats) are attained because of the increase of all desireless learning-perceptions.
The difference in means lies in dwelling alone in a secluded place, repeatedly attending without perversion, and observing the impermanent nature of all phenomena. By abiding in the no-self perception through the impermanence perception, and having abided in the desireless no-self perception in the path of seeing (the initial stage of enlightenment), one permanently destroys self-conceit in the path of cultivation above through the learning-perception. Upon attaining nirvana, both are complete.
Furthermore, for those who wish to abide in nirvana but have not yet accumulated wholesome resources, there are roughly five methods that contradict the resources: First, recalling past laughter, play, enjoyment, service, etc., thus arousing longing, accompanied by attention, giving rise to sorrow, lamentation, etc. Second, relying on those various things, one generates much forgetfulness in the ultimate dharma that has been received, causing one to be unable to clearly understand the dharmas. Third, eating either too much or too little, thereby causing the body to be heavy and weak, and one is not inclined to cultivate the pure conduct. Fourth, being fond of sleep and not practicing its abandonment, one is then entangled by superior sleep. Fifth, dwelling in close proximity to noisy places, far from true contemplation and diligent practice of the correct dharma. These are the five methods that contradict the resources. There are also five methods that accord with those methods: First, one has not yet abandoned one of the two kinds of detachment (detachment from the two kinds of desire in the desire realm), namely, diligently cultivating wholesome qualities by separating from the entanglements (afflictions), and attaining the correct antidote by permanently destroying the latent tendencies (anusaya) and detaching from desire. Second, not guarding the sense gates (the six senses: eye, ear, nose, tongue, body, and mind). Third, not knowing moderation in eating. Fourth, not diligently cultivating, striving, and being vigilant in the early and late parts of the night. Fifth, not contemplating the ultimate of wholesome dharmas. Contrary to the above, know that this is called the method that accords with the resources and is able to accord with those methods that accord with it. Moreover, the sravakas (disciples of the Buddha) practice in this way.
順資糧法及彼因緣。于其中間求涅槃時。大師為彼制立五種正道言教。一者由依觀察如所聞法。遍於一切諸行無常。諸法無我。涅槃寂靜。且以世間作意而得無惑無疑。二者即于住時不著三事。不正尋思。何等三事。一者資命眾具。二者他損害相。三者或他毀罵。或隨有一非愛現行。同梵行者不同分法。三者教授為先由依他音如理作意。能生正見能斷邪見。當知此三是名住時正道言教。復有二種于彼行時正道言教。謂諸有智同梵行者。為彼宣說處非處時不生忿怒。又由粗弊資命眾具若得不得。及由戒等所有災害心不熱惱。是名第一。于得所勝利養恭敬心不悒然。是名第二。彼由如是住時行時能正修行涅槃妙道。由此不久當得涅槃終無毀失。
複次大師于諸聲聞略有五種師所作事。一者正折伏。二者正攝受。三者正訶責。四者正說雜染。五者正說清凈。複次由二因緣于諸諍事違越聲聞。覆相記別彼所諍事。一擾亂增廣故。二與律相應故。
複次由七因緣大師驅擯諸聲聞眾。一者見一切種皆行邪行故。二者見彼多分故。三者由彼眾首上座阿遮利耶鄔波拖耶方便故。四者不堪共住故。五者被驅擯故。六者避現前過故。七者令不生起未來過故。
複次由十因緣如來入于聚落乞食。一者當顯杜多功德故。二者
【現代漢語翻譯】 現代漢語譯本： 關於順資糧法及其因緣，當有人在其中間尋求涅槃時，大師為他們制定了五種正道言教。第一，通過觀察所聽聞的佛法，普遍地認識到一切諸行都是無常的，諸法無我，涅槃是寂靜的。並且以世間的作意方式，從而獲得沒有迷惑和懷疑的智慧。第二，在安住時，不執著於三種事物，不做不正當的思慮。哪三種事物呢？一是生活所需的資生之具，二是他人可能造成的損害，三是他人可能進行的譭謗或辱罵，或者任何不喜歡的現象發生。與同修梵行的人，不產生不和諧的爭端。第三，以教授為先導，通過聽聞他人之音，如理作意，能夠生起正見，能夠斷除邪見。應當知道，這三種是安住時的正道言教。還有兩種是行時的正道言教。就是那些有智慧的同修梵行者，為他們宣說什麼是處，什麼是非處，此時不生起忿怒。又因為粗陋的資生之具，無論得到與否，以及因為戒律等原因所遭受的災害，內心不感到熱惱。這是第一種。對於所獲得的勝利和利養，不生起吝嗇和不滿的心。這是第二種。他們通過這樣在安住時和行時都能正確地修行涅槃的妙道，因此不久就能獲得涅槃，終究不會毀壞或失去。 其次，大師對於諸聲聞弟子，略有五種師父應該做的事情。一是正確地折伏（調伏弟子的煩惱），二是正確地攝受（引導弟子），三是正確地訶責（斥責弟子的過失），四是正確地說示雜染（世間的種種煩惱），五是正確地說示清凈（涅槃的境界）。其次，由於兩種因緣，對於諸聲聞弟子之間的爭論事件，隱瞞真相，不明確地說明他們所爭論的事情。一是避免擾亂和擴大爭端，二是（所爭論之事）與戒律相應。 其次，由於七種因緣，大師會驅擯諸聲聞眾。一是看見他們一切行為都行於邪道，二是看見他們中的大部分人都如此，三是由於他們的眾首、上座、阿遮利耶（Achariya，軌範師）、鄔波拖耶（Upaddhaya，親教師）的方便，四是（他們）不堪與大眾共同居住，五是（他們）已經被驅擯過，六是爲了避免目前的過失，七是爲了使未來的過失不生起。 其次，由於十種因緣，如來會進入聚落乞食。一是當顯現頭陀（Dhutanga，苦行）的功德。
【English Translation】 English version: Regarding the requisites for accumulation and their causes, when someone seeks Nirvana within them, the Teacher establishes five kinds of right path teachings for them. First, by relying on observation, as with the Dharma that has been heard, universally recognizing that all phenomena are impermanent, all dharmas are without self, and Nirvana is peaceful. And with worldly attention, one obtains wisdom without confusion or doubt. Second, while abiding, one does not cling to three things, nor engage in improper thoughts. What are the three things? First, the requisites for life. Second, the possibility of harm from others. Third, the possibility of slander or abuse from others, or any undesirable phenomena that may arise. One does not create disharmony with those who practice the Brahmacarya (梵行, pure conduct). Third, with instruction as the guide, by relying on the voices of others and applying proper attention, one can generate right view and eliminate wrong view. It should be known that these three are the right path teachings for the time of abiding. There are also two kinds of right path teachings for the time of practice. That is, those wise fellow practitioners of the Brahmacarya (梵行, pure conduct) explain to them what is appropriate and what is not appropriate, without arousing anger. Also, whether one obtains or does not obtain coarse requisites for life, and whether one suffers harm due to precepts or other reasons, one's mind is not agitated. This is the first. One does not feel miserly or discontented with the gains, victories, and offerings that one receives. This is the second. By thus practicing correctly in both abiding and practice, one can attain the wonderful path of Nirvana soon, and will never be destroyed or lost. Furthermore, the Teacher has, in brief, five kinds of tasks that a teacher should perform for the Sravakas (聲聞, hearers). First, to correctly subdue (the disciples' afflictions). Second, to correctly embrace (guide the disciples). Third, to correctly rebuke (the disciples' faults). Fourth, to correctly explain defilement (the various afflictions of the world). Fifth, to correctly explain purity (the state of Nirvana). Furthermore, due to two causes, in matters of dispute among the Sravakas (聲聞, hearers), one conceals the truth and does not clearly explain the matters they are disputing. First, to avoid disturbing and amplifying the dispute. Second, (the matter of dispute) is in accordance with the Vinaya (戒律, monastic rules). Furthermore, due to seven causes, the Teacher expels the Sangha (僧眾, monastic community) of Sravakas (聲聞, hearers). First, because he sees that all of them are acting in wrong ways. Second, because he sees that most of them are doing so. Third, due to the means of their leaders, elders, Acharyas (阿遮利耶, teachers of conduct), and Upadhyayas (鄔波拖耶, preceptors). Fourth, (they) are unable to live together with the community. Fifth, (they) have already been expelled. Sixth, to avoid present faults. Seventh, to prevent future faults from arising. Furthermore, due to ten causes, the Tathagata (如來, Thus Come One) enters villages to beg for food. First, to manifest the virtues of Dhutanga (頭陀, ascetic practices).
為欲引彼一分令入乞食故。三者為欲以同事行攝彼一分故。四者為與未來眾生作大照明故。乃至令彼暫起觸證故。五者為欲引彼粗弊勝解諸外道故。六者為彼承聲起謗故。現妙色寂靜威儀。令其驚歎心生歸向故。七者為彼處中眾生以其少功而樹多福故。八者為令壞信放逸深生恥愧。雖用小功而獲大福故。如為放逸者懈怠者亦然。九者為彼盲聾癲狂心亂眾生種種災害皆令靜息故。十者為令無量無邊廣大威德天龍。藥叉。健達縛。阿素洛。揭路茶。緊捺洛。牟呼洛伽等。隨從如來至所入家。深生羨仰勤加賓衛。不為惱害故。
複次由八因緣如來入于寂靜天住。一者為引樂雜住者令入遠離故。二者為欲以同事行攝遠離者故。三者自受現法樂住故。四者為與大族諸天示同集會故。五者為以佛眼觀察十方世界。現大神化隨其所應作饒益事故。六者為令諸聲聞眾于見如來深生渴仰故。七者為顯諸大聲聞于所略說善能悟入故。八者勸舍樂著戲論製作言詞故。複次由五種相。大師攝受諸聲聞眾。一以法故。二以財故。三與依止故。四初攝受故。五擯攝受故。
複次由七因緣釋梵天等往如來所。一為供養如來故。二為聽聞正法故。三為決所生疑故。四為順他而為翼從故。五為愍他欲為饒益故。六由愛重如來聖教故。七知如來
【現代漢語翻譯】 現代漢語譯本 爲了引導他們中的一部分人進入托缽乞食的生活。第三，爲了通過共同的行為來攝受他們中的一部分人。第四，爲了給未來的眾生帶來巨大的光明，乃至讓他們暫時產生觸證。第五，爲了引導那些對粗鄙之法深信不疑的外道。第六，爲了讓他們聽到佛的名聲而生起誹謗，佛陀示現美妙的色相和寂靜的威儀，讓他們驚歎並心生歸向。第七，爲了讓那些處在中道的眾生，以少許的功德而種下眾多的福報。第八，爲了讓那些失去信心、放縱懈怠的人，深深地感到羞愧，即使付出微小的努力也能獲得巨大的福報。對於放逸者和懈怠者也是如此。第九，爲了讓那些盲、聾、癲狂、心亂的眾生，種種災害都能夠平息。第十，爲了讓無量無邊、具有廣大威德的天龍、藥叉（夜叉，一種神）、健達縛（乾闥婆，一種天神）、阿素洛（阿修羅，一種惡神）、揭路茶（迦樓羅，一種大鵬金翅鳥）、緊捺洛（緊那羅，一種天神）、牟呼洛伽（摩睺羅伽，一種大蟒神）等，跟隨如來進入他們所去的家，深深地羨慕仰慕，勤加賓客之禮，不加以惱害。
其次，由於八種因緣，如來進入寂靜的天界居住。第一，爲了引導那些喜歡雜居的人進入遠離喧囂的生活。第二，爲了通過共同的行為來攝受那些已經遠離喧囂的人。第三，自己享受當下安樂的居住。第四，爲了與大族諸天示現相同的行為。第五，爲了用佛眼觀察十方世界，示現大神力，隨其所應地做饒益眾生的事情。第六，爲了讓諸聲聞眾對見到如來產生深深的渴求和仰慕。第七，爲了彰顯諸大聲聞對於略說的法義能夠很好地領悟。第八，勸捨棄對戲論的愛好和執著，停止製作無意義的言辭。
其次，大師通過五種方式來攝受諸聲聞眾。第一，以法攝受。第二，以財攝受。第三，給予依止攝受。第四，最初攝受。第五，擯出后攝受。
其次，由於七種因緣，釋梵天（帝釋天和梵天）等前往如來處。第一，爲了供養如來。第二，爲了聽聞正法。第三，爲了解決所產生的疑問。第四，爲了順從他人而作為隨從。第五，爲了憐憫他人，想要給予饒益。第六，由於愛重如來的聖教。第七，知道如來...
【English Translation】 English version In order to guide a portion of them to enter the life of alms-begging. Third, in order to gather a portion of them through shared conduct. Fourth, in order to create great illumination for future beings, even causing them to temporarily arise with tangible proof. Fifth, in order to guide those non-Buddhist adherents who have coarse and base understanding. Sixth, in order to cause them to hear the Buddha's name and give rise to slander, the Buddha manifests wondrous forms and peaceful demeanor, causing them to be amazed and their hearts to turn towards him. Seventh, in order to allow those beings in the middle path to plant many blessings with little effort. Eighth, in order to cause those who have lost faith, are indulgent, and lazy to feel deep shame and remorse, so that even with small effort they may obtain great blessings. It is the same for those who are indulgent and lazy. Ninth, in order to cause the various calamities of those who are blind, deaf, mad, and whose minds are disturbed to be calmed. Tenth, in order to cause the immeasurable, boundless, vast, and virtuous Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demons), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities) to follow the Tathagata (another name for Buddha) to the homes he enters, deeply admiring and revering him, diligently offering hospitality, and not causing harm.
Furthermore, due to eight causes, the Tathagata dwells in the quiet heavens. First, in order to guide those who enjoy mixed dwellings to enter into solitude. Second, in order to gather those who are already in solitude through shared conduct. Third, to enjoy the present bliss of dwelling. Fourth, in order to show the same conduct to the great clan of Devas (gods). Fifth, in order to observe the ten directions of the world with the Buddha's eye, manifest great divine powers, and do what is beneficial according to what is appropriate. Sixth, in order to cause the assembly of Shravakas (disciples) to have a deep thirst and admiration for seeing the Tathagata (another name for Buddha). Seventh, in order to show that the great Shravakas (disciples) are able to understand the briefly spoken Dharma (teachings). Eighth, to encourage the abandonment of attachment to frivolous discussions and the creation of meaningless words.
Furthermore, the great master gathers the assembly of Shravakas (disciples) through five means. First, through the Dharma (teachings). Second, through wealth. Third, through giving reliance. Fourth, through initial gathering. Fifth, through expulsion and subsequent gathering.
Furthermore, due to seven causes, Shakras (Indra) and Brahmas (creator gods), etc., go to the Tathagata (another name for Buddha). First, in order to make offerings to the Tathagata (another name for Buddha). Second, in order to hear the true Dharma (teachings). Third, in order to resolve the doubts that have arisen. Fourth, in order to follow others and act as attendants. Fifth, in order to have compassion for others and desire to give benefit. Sixth, due to love and respect for the Tathagata's (another name for Buddha) holy teachings. Seventh, knowing that the Tathagata (another name for Buddha)...
起世俗心欲令赴會故。
複次由五種相。當知一切初新者性。一由晚出家故。二由幼出家故。三由少出家故。四由勞策出家故。五由受具出家故。
複次由三種相。生起惡作。一違越所學增上故。二誓受法律增上故。三棄捨居家增上故。
複次如來將欲為諸聲聞宣說正法。現四種相。一者從極下坐安詳而起升極高座儼然而坐。二者安住隨順說法威儀。三者發謦欬音示將說法。四者面目顧視如龍象王。
複次犯戒聲聞當於三處安住。慚羞往大師所。一者深知己犯為增上處。二者師事失儀為增上處。三者由事乖則當以方便調順威儀往大師所為增上處。
複次由三種相。應正呵責犯戒聲聞。一曰汝期鄙劣活命。二曰汝意樂不清凈。三曰汝以活命意樂行非法行。複次于善說法毗奈耶中。略由六相當知遍攝一切邪行。一者現行過失故。二者意樂過失故。三者加行過失故。四者智慧過失故。五者尋思過失故。六者依止過失故。現行過失者。謂由貪纏故染瞋纏故憎。既懷猛利貪瞋等故遂無羞恥。無羞恥故住惡不捨。意樂過失者。謂于染者邊此貪意樂最為下劣。如是于憎者邊此瞋意樂最為下劣。加行過失者。謂或有不發精進。或有精進慢緩。智慧過失者。謂或於聞思所成慧中。忘失正念多住愚癡。于修
【現代漢語翻譯】 現代漢語譯本：
生起世俗之心，想要讓他們來參加集會，所以這樣做。 其次，通過五種現象，應當知道一切初學者的新手狀態：一是由於晚出家；二是由於年幼出家；三是由於年少出家；四是由於被勸勉而出家；五是由於受具足戒而出家。 其次，通過三種現象，會產生後悔：一是違背所學，增長煩惱；二是違背誓言和戒律，增長煩惱；三是捨棄居家生活，增長煩惱。 其次，如來將要為各位聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）宣說正法時，會顯現四種現象：一是從極低的座位上安詳地起身，升到極高的座位上端莊地坐下；二是安住于隨順說法的威儀；三是發出謦欬的聲音，示意將要說法；四是面容顧盼，如同龍象之王。 其次，犯戒的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）應當在三個方面安住慚愧之心，前往大師處：一是深刻認識到自己所犯的錯誤是增長煩惱的根源；二是師事方面有所失禮是增長煩惱的根源；三是由於事情不合規矩，應當用方便法調順威儀，前往大師處是增長煩惱的根源。 其次，通過三種現象，應當正確地呵責犯戒的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）：一是說你期望以卑劣的方式活命；二是說你的意樂不清凈；三是說你以活命的意樂行非法之事。其次，在善於說法的毗奈耶（Vinaya，戒律）中，大致通過六種情況，可以知道遍攝一切邪行：一是現行過失；二是意樂過失；三是加行過失；四是智慧過失；五是尋思過失；六是依止過失。現行過失是指：由於貪慾的纏縛而產生染著，由於嗔恨的纏縛而產生憎惡。既然懷有強烈的貪慾和嗔恨等，於是就沒有羞恥之心。沒有羞恥之心，就安住于惡行而不捨棄。意樂過失是指：對於被染污者，這種貪慾的意樂最為下劣。像這樣，對於憎恨者，這種嗔恨的意樂最為下劣。加行過失是指：或者有人不發精進，或者有人精進懈怠。智慧過失是指：或者對於聽聞和思考所成的智慧，忘失正念，多住在愚癡之中。于修
【English Translation】 English version:
They arise with worldly thoughts, desiring to have them attend the assembly, therefore they do so. Furthermore, by five aspects, one should know the nature of all beginners: first, due to ordaining late; second, due to ordaining young; third, due to ordaining at a young age; fourth, due to being urged to ordain; fifth, due to ordaining with full precepts. Furthermore, by three aspects, regret arises: first, due to transgressing what has been learned, increasing afflictions; second, due to violating vows and precepts, increasing afflictions; third, due to abandoning household life, increasing afflictions. Furthermore, when the Tathagata (如來，one of the titles of a Buddha) is about to expound the Dharma (正法，the teachings of the Buddha) to the Śrāvakas (聲聞，disciples who attain enlightenment by hearing the Buddha's teachings), four signs appear: first, he rises serenely from a very low seat and ascends to a very high seat, sitting there solemnly; second, he abides in the proper demeanor for expounding the Dharma; third, he makes a clearing of the throat sound, indicating that he is about to speak; fourth, his countenance looks around like a king of dragons and elephants. Furthermore, a Śrāvaka (聲聞，disciples who attain enlightenment by hearing the Buddha's teachings) who has violated precepts should abide in three aspects of shame and go to the master: first, deeply knowing that his own transgression is a source of increasing afflictions; second, that disrespect in serving the master is a source of increasing afflictions; third, that due to improper conduct, he should use skillful means to adjust his demeanor and go to the master as a source of increasing afflictions. Furthermore, by three aspects, one should correctly rebuke a Śrāvaka (聲聞，disciples who attain enlightenment by hearing the Buddha's teachings) who has violated precepts: first, saying that you expect to live by base means; second, saying that your intention is not pure; third, saying that you engage in unlawful conduct with the intention of living. Furthermore, in the Vinaya (毗奈耶，the code of monastic discipline) of good exposition, roughly by six aspects, one can know that all wrongdoings are encompassed: first, the fault of present action; second, the fault of intention; third, the fault of effort; fourth, the fault of wisdom; fifth, the fault of thought; sixth, the fault of reliance. The fault of present action refers to: being stained due to the entanglement of greed, and generating hatred due to the entanglement of anger. Since one harbors strong greed and anger, etc., one has no shame. Having no shame, one abides in evil and does not abandon it. The fault of intention refers to: towards those who are stained, this intention of greed is the most inferior. Likewise, towards those who are hateful, this intention of anger is the most inferior. The fault of effort refers to: either one does not generate diligence, or one's diligence is slow and lax. The fault of wisdom refers to: either one loses right mindfulness in the wisdom attained through hearing and thinking, and dwells mostly in ignorance. In cultivation
所成心不寂定。尋思過失者。謂于隨順居家所有惡不善覺多分尋思。于正法律其心錯亂。依止過失者。謂彼依止於其往昔不修集因。由不修集因故。成就自性微褊小信。成就自性修住小戒。成就自性住守小念。成就自性俱生小慧。複次由四種相。能令彼人雖入聖教而行邪行。一由微劣不凈意樂故。二由伺求聖教瑕隙為正法賊故。三由專為飲食衣服活命因緣故。四由怖畏王賊債主所加迫切故。若行如是諸邪行者。便於二事有所稽留。一者失壞在家自義稽留。二者失壞出家自義稽留。複次如是邪行有二因緣。謂於三事不正尋思。及彼前行諸不正想。其三事者如前應知。于彼發起諸不正想隨取相好。自斯已後於其隨法。多隨尋思多隨伺察。
複次為斷如是邪行因緣。當知亦有二種對治。一者為斷不正尋思。以無顛倒數數二行。于諸念住善住其心。二者為斷諸不正想。修習無相心三摩地。此修對治。要由於彼修對治中猛利樂欲。方得成辦。非彼樂欲不猛利者。此猛利慾由二緣生。謂此對治有大果故。不共一切諸外道故。有大果者。謂修習時便能克證無相心定。及住二界妙甘露門。所謂斷界及無慾界。若有餘依及無餘依。安住此者近二涅槃。未於今時一切皆得言不共者。謂無相定唯內法有。諸外道無。何以故。由彼外道若
有所得即便增益不如量觀。若無所得即妄分別。由我見故。愚于諸行。或唯于身或唯無色。或總於二生我執著。以執我故。謂我當無。便於涅槃心不欣樂。尚未能入。況乎安住。唯增驚怖其心退還。住內法者與彼相違。于般涅槃心無退轉。了唯苦滅見唯靜德。若諸有學唯祈內滅。非為生道更從他求教授教誡。若諸無學唯欣內滅。終不更求盡諸煩惱。唯有先因所生諸行。任運歸滅而般涅槃。
瑜伽師地論卷第八十六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十七
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事行擇攝第一之三
複次嗢拖南曰。
因勝利二智 愚夫分位五 二種見差別 於斯聖教等
一切行因略有二種。一共。二不共。共因者。謂喜為先因。由此喜故於彼彼生處。障于厭離滋潤自體。為欲將生所生之處。雖有一切煩惱為因。而於生處生喜者生。非於彼起厭逆想者。又即此喜唯依色說。宿因生已不待余因究竟轉故。不共因者。謂順苦樂非苦樂觸。望于受等所有心法無間滅意及俱生名十種。色等望六種識。由彼雖從先因所生。剎那剎那別待余因方得生起。
複次有解脫心有凈智見諸阿羅漢。有四勝利。當知不與
【現代漢語翻譯】 現代漢語譯本 有所得的想法即使是增加利益，也不如如實觀察實相。如果沒有所得的想法，那就是虛妄分別，因為有我見的緣故。對於各種行為感到愚昧，或者只執著于自身，或者只執著于無色界，或者總合兩者而產生我執。因為執著於我，就認為我將會消失，因此對於涅槃（Nirvana）不感到欣喜，尚未能夠進入涅槃，更何況安住于其中，只會增加驚恐，使心退轉。安住于內在佛法的人與此相反，對於般涅槃（Parinirvana）之心不會退轉，了知只有痛苦的止息，見到只有寂靜的功德。如果是有學之人，只祈求內在的寂滅，就不會爲了生存之道而向他人尋求教授教誡。如果是無學之人，只欣求內在的寂滅，最終不再尋求斷盡一切煩惱，只有先前的業因所產生的各種行為，任其自然消滅而進入般涅槃。
《瑜伽師地論》卷第八十六 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第八十七
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事行擇攝第一之三
其次，總結如下：
因、勝利、二智，愚夫、分位五， 二種見差別，於此聖教等。
一切行為的因略有二種：一是共同的因，二是不共同的因。共同的因，是指以喜悅為先導的因。由於這種喜悅，在各個不同的生處，障礙了厭離心，滋潤了自身。爲了想要將要出生的和已經出生的地方，即使有一切煩惱作為原因，但是對於出生的地方產生喜悅的人就會出生，而不會對它產生厭惡的想法。而且這種喜悅僅僅是依據色蘊（Rupa）來說的，宿世的業因產生后，不需要等待其他的因就可以究竟轉變。不共同的因，是指順應苦、樂、非苦非樂的觸覺，對於受（Vedana）等所有的心法，無間滅意以及俱生名十種；色等望六種識（Vijnana）。因為它們雖然是從先前的因所產生，但是剎那剎那之間需要等待其他的因才能生起。
其次，有解脫心和清凈智慧的阿羅漢（Arhat），有四種勝利，應當知道不與他人共有。
【English Translation】 English version The idea of 'something gained,' even if it increases benefit, is not as good as observing reality as it is. If there is no idea of 'something gained,' then that is false discrimination, because of the view of 'self.' One is ignorant of all actions, either clinging only to the body, or clinging only to the formless realms, or combining both and generating self-attachment. Because of clinging to 'self,' one thinks that 'I' will disappear, and therefore does not rejoice in Nirvana (Nirvana), is not yet able to enter it, let alone abide in it, only increasing fear and causing the mind to retreat. Those who abide in the inner Dharma are the opposite of this, and their minds will not retreat from Parinirvana (Parinirvana), understanding that there is only the cessation of suffering, and seeing only the merit of tranquility. If those who are still learning only seek inner cessation, they will not seek teachings and instructions from others for the sake of survival. If those who have completed their learning only rejoice in inner cessation, they will ultimately no longer seek to exhaust all afflictions, only the various actions produced by previous causes, allowing them to naturally perish and enter Parinirvana.
Yogacarabhumi-sastra, Volume 86 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 87
Said by Bodhisattva Maitreya (Maitreya)
Tripitaka Master Xuanzang (Xuanzang), by imperial decree, translated the third of the first selection of Kyejing's affairs and conduct in the Sheshi section
Next, the summary is as follows:
Cause, Victory, Two Wisdoms, Fool, Five Divisions, Two Kinds of View Differences, In This Holy Teaching, and so on.
The causes of all actions are roughly of two kinds: common causes and uncommon causes. Common causes refer to causes that are led by joy. Because of this joy, in various places of birth, it hinders aversion and nourishes the self. For those who want to be born and the places where they are born, even if all afflictions are the cause, those who generate joy in the place of birth will be born, and will not generate aversion to it. Moreover, this joy is only based on the aggregate of form (Rupa). Once the past cause is produced, it does not need to wait for other causes to be completely transformed. Uncommon causes refer to feelings of pleasure, pain, and neither-pleasure-nor-pain, in relation to mental phenomena such as sensation (Vedana), the immediately ceasing intention, and the ten kinds of co-arising names; form, etc., in relation to the six consciousnesses (Vijnana). Because although they are produced from previous causes, they need to wait for other causes to arise moment by moment.
Furthermore, Arhats (Arhat) who have liberated minds and pure wisdom have four victories, which should be known not to be shared with others.
諸外道共。一於行時恒常住性。二于住時無相住性。三往昔因所生諸行任運歸滅。四後有行今因斷故當不復生。為證如是四種勝利。有三漸次。謂學智見為依止故。得厭離者于諸行中不生喜樂。乃至不生耽湎而住。厭離為先而得離欲。離欲為先心善解脫。自斯已后即由如是心善解脫。恒常住。故無順無違。又於行時或於住時。於一切相無復作意。于無相界作意思惟。無相而住。能障於此一切見趣先已永斷。況當爲礙。彼由是二若行若住乃至壽盡。便以無學內般涅槃而般涅槃。先所生有於今永盡。當來諸行無復更生。又由三分當知建立薩迦耶見以為根本一切見趣。一由前際俱行故。二由后際俱行故。三由前後際俱行故。前際俱行者。謂如有一作是思惟。我于去世為曾有耶。為曾無耶。曾為是誰。云何曾有。后際俱行者。謂如有一作是思惟。我于來世為當有耶。為當無耶。當爲是誰。云何當有。前後際俱行者。謂如有一作是思惟。我曾有誰。誰當有我。今此有情來何所從。於此沒已去何所至。又諸外道薩迦耶見以為根本。有六十二諸惡見趣。謂四常見論。四一分常見論。二無因論。四有邊無邊想論。四不死矯亂論。如是十八諸惡見趣。是計前際說我論者。又有十六有見想論。八無想論。八非有想非無想論。七斷見論。五現
【現代漢語翻譯】 現代漢語譯本：所有其他外道共同的觀點有四種。第一種是在修行時認為存在恒常不變的自性。第二種是在安住時認為存在無相的自性。第三種是認為過去因所生的諸行會自然消滅。第四種是認為由於現在斷除了產生未來果報的因，所以未來不會再生。爲了證明這四種勝利，有三個漸進的步驟。首先，通過學習智慧和見解作為基礎，獲得對諸行的厭離，從而對諸行不生起喜樂，乃至不生起貪戀而安住。然後，以厭離為先導而獲得離欲。再以離欲為先導，心得到善妙的解脫。從此以後，由於這樣的心善妙解脫，恒常安住，所以沒有順境也沒有逆境。又在修行時或安住時，對於一切相不再執著，而對無相的境界進行思考，安住于無相之中。能夠障礙這種境界的一切見解和趣味，先前已經永遠斷除，更何況會成為障礙。他們通過這兩種方式，無論是修行還是安住，乃至壽命終盡，便以無學的涅槃而入涅槃。先前所生的有，在現在永遠滅盡。將來的諸行，不會再產生。又應當知道，通過三種方式建立以薩迦耶見（Sakkāya-ditthi，身見）為根本的一切見解和趣味。第一種是與前際（過去）相關的。第二種是與后際（未來）相關的。第三種是與前後際（過去和未來）相關的。與前際相關的是，比如有人這樣思考：我在過去世曾經存在嗎？曾經不存在嗎？曾經是誰？是怎樣存在的？與后際相關的是，比如有人這樣思考：我在未來世將會存在嗎？將不會存在嗎？將會是誰？將會怎樣存在？與前後際相關的是，比如有人這樣思考：我曾經是誰？誰將會是我？現在這個有情從哪裡來？在此死後將去向哪裡？此外，各種外道以薩迦耶見（Sakkāya-ditthi，身見）為根本，有六十二種邪惡的見解和趣味。包括四種常見論，四種一部分常見論，兩種無因論，四種有邊無邊想論，四種不死矯亂論。這十八種邪惡的見解和趣味，是計度前際而說『我』的論者。又有十六種有見想論，八種無想論，八種非有想非無想論，七種斷見論，五種現 English version: All other non-Buddhist schools share four views. First, they believe in a constant and unchanging self-nature during practice. Second, they believe in a formless self-nature during dwelling. Third, they believe that all actions arising from past causes naturally cease. Fourth, they believe that because the causes for future consequences are now severed, there will be no future rebirth. To prove these four victories, there are three progressive steps. First, by relying on the wisdom and insight gained through learning, one develops aversion to all actions, thereby not generating joy or pleasure towards them, and not dwelling in attachment. Then, with aversion as the precursor, one attains detachment from desires. With detachment from desires as the precursor, the mind attains good liberation. From then on, due to such good liberation of the mind, one dwells constantly, so there are neither favorable nor unfavorable circumstances. Furthermore, whether during practice or dwelling, one no longer clings to any forms, but contemplates the realm of formlessness, dwelling in formlessness. All views and interests that could obstruct this state have already been permanently severed, let alone become obstacles. Through these two ways, whether practicing or dwelling, until the end of their lives, they attain Nirvana through the Nirvana of non-learning. The existence previously born is now completely extinguished. Future actions will no longer arise. Moreover, it should be known that all views and interests, rooted in Sakkāya-ditthi (belief in a self), are established through three ways. First, related to the past. Second, related to the future. Third, related to both the past and the future. Related to the past is, for example, someone thinking: Did I exist in the past? Did I not exist? Who was I? How did I exist? Related to the future is, for example, someone thinking: Will I exist in the future? Will I not exist? Who will I be? How will I exist? Related to both the past and the future is, for example, someone thinking: Who was I in the past? Who will be me in the future? Where did this sentient being come from? Where will it go after death here? Furthermore, various non-Buddhist schools, with Sakkāya-ditthi (belief in a self) as their root, have sixty-two kinds of evil views and interests. These include four eternalist views, four partial eternalist views, two causelessness views, four views of finite and infinite, and four evasive views about immortality. These eighteen evil views and interests are those who speculate about the past and assert 'I'. There are also sixteen views of perception, eight views of non-perception, eight views of neither perception nor non-perception, seven annihilationist views, and five present
【English Translation】 English version: All other non-Buddhist schools share four views. First, they believe in a constant and unchanging self-nature during practice. Second, they believe in a formless self-nature during dwelling. Third, they believe that all actions arising from past causes naturally cease. Fourth, they believe that because the causes for future consequences are now severed, there will be no future rebirth. To prove these four victories, there are three progressive steps. First, by relying on the wisdom and insight gained through learning, one develops aversion to all actions, thereby not generating joy or pleasure towards them, and not dwelling in attachment. Then, with aversion as the precursor, one attains detachment from desires. With detachment from desires as the precursor, the mind attains good liberation. From then on, due to such good liberation of the mind, one dwells constantly, so there are neither favorable nor unfavorable circumstances. Furthermore, whether during practice or dwelling, one no longer clings to any forms, but contemplates the realm of formlessness, dwelling in formlessness. All views and interests that could obstruct this state have already been permanently severed, let alone become obstacles. Through these two ways, whether practicing or dwelling, until the end of their lives, they attain Nirvana through the Nirvana of non-learning. The existence previously born is now completely extinguished. Future actions will no longer arise. Moreover, it should be known that all views and interests, rooted in Sakkāya-ditthi (belief in a self), are established through three ways. First, related to the past. Second, related to the future. Third, related to both the past and the future. Related to the past is, for example, someone thinking: Did I exist in the past? Did I not exist? Who was I? How did I exist? Related to the future is, for example, someone thinking: Will I exist in the future? Will I not exist? Who will I be? How will I exist? Related to both the past and the future is, for example, someone thinking: Who was I in the past? Who will be me in the future? Where did this sentient being come from? Where will it go after death here? Furthermore, various non-Buddhist schools, with Sakkāya-ditthi (belief in a self) as their root, have sixty-two kinds of evil views and interests. These include four eternalist views, four partial eternalist views, two causelessness views, four views of finite and infinite, and four evasive views about immortality. These eighteen evil views and interests are those who speculate about the past and assert 'I'. There are also sixteen views of perception, eight views of non-perception, eight views of neither perception nor non-perception, seven annihilationist views, and five present
法涅槃論。此四十四諸惡見趣。是計后際說我論者。如是計度后際論者。略攝有五。一有想論。二無想論。三非有想非無想論。四斷見論。五現法涅槃論。如是五種復略為三。一常見論。二斷見論。三現法涅槃論。又此一切諸惡見趣由六因緣而得建立。一由因緣故。二由依教故。三由依靜慮故。四由依世故。五由依諸見故。六由生處故。由因緣者。謂彼一切薩迦耶見以為因緣。由依教者。謂由依彼能顯見趣不正法藏。師弟傳聞展轉相授為方便故。由依靜慮者。謂以靜慮為依上故。于先所聞先所信解而得決定。又此靜慮復有二種。一與宿住隨念俱行。二與所得天眼俱行。宿住隨念俱行者。謂計前際三常論中。由下中上清凈差別。及於四種邊無邊論。由彼憶念諸器世間成壞兩劫出現方便。若時憶念成劫分位。爾時便生三種妄想。若有一向憶念上下。下至無間㮈落迦下。上至第四靜慮之上。憶念如是份量邊際。便於世間住有邊想。若有一向傍憶無際。便於世間住無邊想。若有憶念二種俱行。便於世間住二俱想。若時憶念壞劫分位。爾時便住非有邊想非無邊想。諸器世間無所得故。復有依止諸靜慮故。當知或說一分常論。或說無因論。或說不死矯亂論。應知此中有二凈天。一不善清凈。二善清凈。若唯能入世俗定者。當知是天
【現代漢語翻譯】 現代漢語譯本： 《法涅槃論》：這四十四種邪惡的見解，是那些計度未來世而建立『我』的理論的人所持有的。像這樣計度未來世的理論，大致可以歸納為五種：一、有想論；二、無想論；三、非有想非無想論；四、斷見論；五、現法涅槃論（Dṛṣṭadharm निर्वाण vāda，認為在今生就能達到涅槃的理論）。這五種理論又可以簡略地歸為三種：一、常見論；二、斷見論；三、現法涅槃論。 此外，所有這些邪惡的見解，都是由於六種原因才得以建立的：一、由於因緣；二、由於依據教法；三、由於依據靜慮（Dhyāna，禪定）；四、由於依據世間；五、由於依據各種見解；六、由於所生之處。由於因緣，指的是一切薩迦耶見（Satkāya-dṛṣṭi，有身見）作為根本的因緣。由於依據教法，指的是依據那些能夠彰顯邪見的、不正的法藏，通過師徒傳授，輾轉相授作為方便。由於依據靜慮，指的是以靜慮為基礎，對於先前所聽聞、先前所信解的內容，產生了堅定的信念。而且，這種靜慮又分為兩種：一種是與宿住隨念（Pūrva-nivāsānusmṛti，憶念前世）俱行，另一種是與所得的天眼（Divyacakṣus，天眼通）俱行。與宿住隨念俱行，指的是在計度過去世的三種常見論中，由於下、中、上三種清凈程度的差別，以及在四種邊無邊論中，由於憶念諸器世間（Bhājana-loka，物質世界）成劫和壞劫兩種劫的出現方式。如果憶念成劫的分位，那時就會產生三種妄想。如果有人只是一味地憶念上下，下至無間地獄（Avīci，阿鼻地獄）之下，上至第四禪定之上，憶念如此份量的邊際，就會認為世間是有邊際的。如果有人只是一味地向旁邊憶念無邊無際，就會認為世間是無邊際的。如果有人憶念兩種情況同時存在，就會認為世間是二者兼具的。如果憶念壞劫的分位，那時就會認為世間是非有邊際也非無邊際的，因為器世間已經不存在了。 還有，由於依止各種靜慮的緣故，應當知道，或者會說一分常論，或者會說無因論，或者會說不死矯亂論。應當知道，這裡面有兩種凈天：一種是不善清凈，一種是善清凈。如果僅僅能夠進入世俗禪定的人，應當知道，就是這種天。
【English Translation】 English version: The 'Treatise on Dharma Nirvana': These forty-four kinds of evil views are held by those who speculate about the future and establish theories of 'self'. Such theories about the future can be roughly summarized into five types: 1. Theories of perception (Saṃjñā); 2. Theories of non-perception (Asaṃjñā); 3. Theories of neither perception nor non-perception (Naivasaṃjñānāsaṃjñā); 4. Theories of annihilation (Uccheda-dṛṣṭi); 5. Theories of Nirvana in this life (Dṛṣṭadharm निर्वाण vāda, the theory that Nirvana can be attained in this life). These five theories can be further simplified into three types: 1. Theories of eternalism (Śāśvata-vāda); 2. Theories of annihilation; 3. Theories of Nirvana in this life. Furthermore, all these evil views are established due to six causes: 1. Due to conditions (Hetu); 2. Due to reliance on teachings (Śāsana); 3. Due to reliance on meditative absorption (Dhyāna); 4. Due to reliance on the world (Loka); 5. Due to reliance on various views (Dṛṣṭi); 6. Due to the place of birth. Due to conditions, refers to all views of a real self (Satkāya-dṛṣṭi) as the fundamental condition. Due to reliance on teachings, refers to relying on those incorrect Dharma collections that can manifest evil views, through the transmission from teacher to disciple, passing on to each other as a means. Due to reliance on meditative absorption, refers to using meditative absorption as a foundation, and developing firm beliefs about what was previously heard and understood. Moreover, this meditative absorption is divided into two types: one is associated with the recollection of past lives (Pūrva-nivāsānusmṛti), and the other is associated with the obtained divine eye (Divyacakṣus). Associated with the recollection of past lives, refers to the three eternalist theories that speculate about the past, due to the differences in the lower, middle, and upper levels of purity, and in the four theories of finite and infinite, due to the recollection of the ways in which the material world (Bhājana-loka) appears in periods of formation and destruction. If one recollects the phase of formation, then three delusions will arise. If someone only recollects up and down, down to the lowest Avīci hell (Avīci), and up to the fourth Dhyāna, recollecting the boundaries of such a measure, they will think that the world is finite. If someone only recollects infinitely to the side, they will think that the world is infinite. If someone recollects both situations simultaneously, they will think that the world is both. If one recollects the phase of destruction, then they will think that the world is neither finite nor infinite, because the material world no longer exists. Also, due to relying on various meditative absorptions, it should be known that one might speak of a partial eternalist theory, or a theory of no cause, or a theory of immortal equivocation. It should be known that there are two kinds of pure heavens here: one is impure purity, and the other is pure purity. If someone can only enter mundane meditative absorption, it should be known that this is that kind of heaven.
不善清凈。于諸諦中不了達故。其心未得善解脫故。若能證入內法定者。當知是天名善清凈。于諸諦中已了達故。其心已得善解脫故。當知無亂亦有二種。一無相無分別。二有相有分別。此中第一是善清凈天。第二是不善清凈天。前清凈天于自不死無亂而轉。是故說名不死無亂。后不清凈若有依于不死無亂。有所詰問。便托餘事矯亂避之。以于諸諦無相心定不善巧故。先興心慮作是思惟。我等既稱不死無亂。復有所餘不死無亂。于諸聖諦無相心定。已得善巧。彼所成德望我為勝。彼若於中詰問於我。我若記別或為異記。或撥實有或許非有。彼于記別見如是等諸過失已作是思惟。我於一切所詰問中皆不應記。又於是中見有餘過。謂他由此鑒我無知因。則輕笑不死無亂。有行諂者作是思惟。我於此中應如是記。非我凈天一切隱密皆許記別。謂自所證及清凈道。如是思已故。設詭言而相矯亂。彼既如是住邪思惟遍佈其心。于彼最上清凈天所。故稱我是不死無亂。由懷恐怖而無記別。勿我劣昧為他所知。由是因緣不能解脫。以此為室而自安處。又有愚戇專修止行。不能以其諂詐方便矯設亂言。但作是思。諸有來問我當反詰。隨彼所答我當一切如言無減而印順之。由是計度有差別故。建立四種。由依世者。謂依過去及現在世起分
【現代漢語翻譯】 現代漢語譯本 不善於清凈，因為對於諸諦（satya，真理）不瞭解的緣故，他們的心沒有得到很好的解脫的緣故。如果能夠證入內法定（inner law），應當知道這是名為善清凈的天人。因為對於諸諦已經瞭解的緣故，他們的心已經得到很好的解脫的緣故。應當知道無亂也有兩種：一是無相無分別，二是有相有分別。這其中第一種是善清凈天，第二種是不善清凈天。前一種清凈天在自身的不死無亂中運轉，所以被稱為不死無亂。后一種不清凈天如果依賴於不死無亂，有所詰問，便會借用其他事情來狡猾地擾亂迴避。因為對於諸諦的無相心定不善巧的緣故，先產生心念，這樣思惟：『我們既然號稱不死無亂，還有其他不死無亂，對於諸聖諦的無相心定，已經得到善巧。他們所成就的德行比我們更勝一籌。』他們如果在這其中詰問我，我如果記別，或者記別錯誤，或者否定真實存在，或者肯定非存在，他們對於記別見到像這樣的各種過失之後，這樣思惟：『我對於一切所詰問的事情都不應該記別。』又在其中見到其他的過失，說他人由此鑑別我無知的原因，就輕視嘲笑不死無亂。有行為諂媚的人這樣思惟：『我於此中應該這樣記別，不是我凈天一切隱秘都允許記別。』說自己所證悟的以及清凈的道路。像這樣思惟之後，故意設定詭辯的言語來互相擾亂。他們既然像這樣安住于邪惡的思惟，遍佈他們的心，對於那最上的清凈天所，所以稱『我是不死無亂』。由於懷有恐怖而沒有記別，害怕我的劣勢愚昧被他人所知。由於這樣的因緣不能解脫，以此為屋室而自我安處。又有愚蠢笨拙的人，專門修行止行，不能用他們的諂媚欺詐的方便來狡猾地設定擾亂的言語，只是這樣思惟：『如果有來問我的人，我應當反問。』隨著他們所回答的，我應當一切如他們所說，沒有減少地印證順從他們。由於這樣的計度有差別，所以建立四種。由於依賴世間的人，是依賴過去以及現在的世間而生起分別。
【English Translation】 English version They are not good at purity because they do not understand the various truths (satya), and their minds have not attained good liberation. If one can realize the inner law, know that this is a Deva (celestial being) named 'Good Purity'. Because they have understood the various truths, and their minds have attained good liberation. Know that non-confusion also has two types: one is without characteristics and without discrimination, and the other is with characteristics and with discrimination. Among these, the first is the 'Good Purity' Deva, and the second is the 'Not Good Purity' Deva. The former pure Deva revolves in its own immortality and non-confusion, therefore it is called 'Immortal and Non-Confused'. If the latter impure Deva relies on immortality and non-confusion and is questioned, it will cunningly disturb and evade by using other matters. Because they are not skilled in the samadhi (meditative state) of non-characteristics regarding the various truths, they first generate thoughts and think like this: 'Since we are called 'Immortal and Non-Confused', there are other 'Immortal and Non-Confused' ones who have become skilled in the samadhi of non-characteristics regarding the various noble truths. Their accomplished virtues are superior to ours.' If they question me in this, and if I make distinctions, or make incorrect distinctions, or deny what truly exists, or affirm what does not exist, after seeing such faults in the distinctions, they think like this: 'I should not make distinctions regarding all that is questioned.' Furthermore, they see other faults in this, saying that others will thereby discern the cause of my ignorance, and then despise and laugh at the 'Immortal and Non-Confused'. Those who practice flattery think like this: 'I should make distinctions in this way, not that all the secrets of my pure Deva are allowed to be distinguished.' Saying what they have realized and the pure path. After thinking like this, they deliberately set up sophistical words to confuse each other. Since they dwell in evil thoughts and pervade their minds, regarding that supreme pure Deva, they claim 'I am immortal and non-confused'. Because they harbor fear and make no distinctions, fearing that my inferiority and ignorance will be known by others. Because of this cause, they cannot be liberated, and they settle themselves by taking this as a dwelling. Furthermore, there are foolish and clumsy people who specialize in practicing cessation, and cannot use their flattering and deceitful means to cunningly set up confusing words, but only think like this: 'If there are people who come to question me, I should counter-question them.' Following what they answer, I should affirm and comply with everything they say, without reducing anything. Because such calculations have differences, four types are established. Those who rely on the world rely on the past and present world to generate distinctions.
別故。名計前際。依未來世起分別故。名計后際。由依諸見者。謂依三見如前應知。由依初見於現法中計我有色。后或有色有想。或無有想。或非有想非無想。依第二見於現法中計我無色。於後所計如前應知。依第三見我論有二。一者說我有色無色。二者說我非有色非無色。余如前說。又即計我是有色者。或言狹小或言無量。計我無色當知亦爾。此二我論依第三見立為二論。一者計我狹小。二者計我無量。由是四種我論差別說。我有邊說。我無邊說。我亦有邊亦無邊說。我非有邊非無邊。隨其次第如前應知。又即依止如是諸見及依我論。復宣說我清凈解脫。于欲靜慮皆得自在。隨其所欲多住變化。如其所欲安住靜慮。以清凈見遊戲受用方便法樂。如是名為依諸見故。應知安立。由生處者。謂我有一想乃至廣說。有一想者。謂在無色空無邊處識無邊處。有種種想者。謂在下地。即如所說隨其次第。應知說我有狹小想。有無量想。一向有樂者。謂在下三靜慮。一向有苦者。謂在捺落迦。有樂有苦者。謂在鬼傍生人慾界天。有不苦不樂者。謂在第四靜慮已上乃至非想非非想處。又于如是諸外道處。當知總有三種衰損。一者見及欲樂展轉相違論衰損。二者依我無智論問記衰損。三者依法隨法行證得衰損。此中三種。若計有想若
【現代漢語翻譯】 現代漢語譯本 別故（因為不同）。名為計前際（執著於過去）。因為依賴未來世而產生分別，名為計后際（執著于未來）。由於依賴各種見解的人，即依賴前述的三種見解，應當知道。由於依賴最初的見解，在現世中認為『我有色』，之後或者『有色有想』，或者『無有想』，或者『非有想非無想』。依賴第二種見解，在現世中認為『我無色』，對於之後所執著的，應當如前瞭解。依賴第三種見解，我的理論有兩種：一種是說『我有色無色』，另一種是說『我非有色非無色』，其餘的如前所述。又，即執著于『我是有色』的人，或者說『狹小』，或者說『無量』。執著于『我無色』，應當知道也是如此。這兩種我論，依賴第三種見解，立為兩種理論：一種是認為『我狹小』，另一種是認為『我無量』。由此有四種我論的差別：說『我有邊』，說『我無邊』，說『我亦有邊亦無邊』，說『我非有邊非無邊』，按照它們的順序，應當如前瞭解。又，即依賴這些見解以及依賴我論，又宣說『我清凈解脫』，對於欲界的禪定都得到自在，隨著他們的意願，多數安住于變化之中，如他們的意願安住于禪定之中，以清凈的見解遊戲受用方便法樂。像這樣名為依賴各種見解的緣故，應當知道安立。由於生處的緣故，即『我有一想』乃至廣說。『有一想』的人，是指在無色界的空無邊處、識無邊處。『有種種想』的人，是指在下地。即如所說，按照它們的順序，應當知道說『我有狹小想』，『有無量想』。『一向有樂』的人，是指在下三禪天。『一向有苦』的人，是指在地獄（捺落迦）。『有樂有苦』的人，是指在鬼、傍生、人、欲界天。『有不苦不樂』的人，是指在第四禪天以上，乃至非想非非想處。又，在這些外道之處，應當知道總共有三種衰損：一是見解和欲樂輾轉相違的理論衰損；二是依賴我論的無智論問答衰損；三是依法隨法行證的衰損。這三種衰損中，如果執著于『有想』或者
【English Translation】 English version It is called 'different' (because of the difference). It is called 'calculating the past' (clinging to the past). Because of relying on future lives to generate distinctions, it is called 'calculating the future' (clinging to the future). Because of those who rely on various views, namely relying on the aforementioned three views, it should be known. Because of relying on the initial view, in the present life, they think 'I have form (rupa)', and later either 'having form and perception (sanjna)', or 'without perception', or 'neither having perception nor without perception'. Relying on the second view, in the present life, they think 'I am without form (arupa)', and for what is clung to later, it should be understood as before. Relying on the third view, my theory has two kinds: one is saying 'I have form and without form', the other is saying 'I am neither having form nor without form', the rest is as mentioned before. Also, those who cling to 'I am having form', either say 'small' or say 'immeasurable'. Clinging to 'I am without form', it should be known that it is also like this. These two theories of self, relying on the third view, are established as two theories: one is thinking 'I am small', the other is thinking 'I am immeasurable'. Therefore, there are four kinds of differences in the theories of self: saying 'I have boundaries', saying 'I am without boundaries', saying 'I am both having boundaries and without boundaries', saying 'I am neither having boundaries nor without boundaries', according to their order, it should be understood as before. Also, relying on these views and relying on the theories of self, they further proclaim 'I am pure liberation', and for the meditative states (dhyana) of the desire realm, they all attain freedom, according to their wishes, most dwell in transformations, as they wish, they abide in meditative states, using pure views to playfully enjoy the bliss of expedient Dharma. Like this, it is called relying on various views, it should be known to establish. Because of the place of birth, namely 'I have one perception' and so on extensively. Those who 'have one perception' refer to those in the formless realm (arupa-dhatu) of the sphere of infinite space (akasanantyayatana), the sphere of infinite consciousness (vijnananantyayatana). Those who 'have various perceptions' refer to those in the lower realms. Namely, as said, according to their order, it should be known to say 'I have small perception', 'I have immeasurable perception'. Those who 'always have pleasure' refer to those in the lower three dhyana heavens. Those who 'always have suffering' refer to those in hell (Naraka). Those who 'have pleasure and suffering' refer to those in ghosts, animals, humans, and the heavens of the desire realm. Those who 'have neither suffering nor pleasure' refer to those in the fourth dhyana heaven and above, up to the sphere of neither perception nor non-perception (nevasamjnanasamjnatayatana). Also, in these places of other paths, it should be known that there are a total of three kinds of decline: one is the decline of theories where views and desires contradict each other; two is the decline of questions and answers in the theory of self based on ignorance; three is the decline of practicing and realizing the Dharma in accordance with the Dharma. Among these three kinds of decline, if clinging to 'having perception' or
計無想。若計非有想非無想論者。及斷見論者。或依責他為勝利論。或依免難為勝利論而起計度。當知是名第一衰損。由彼諸論計度后際。依未來世妄計於我為有無故。依我無智論問記衰損者。謂于若諸雜染若雜染處若能雜染。如是一切世俗勝義二諦道理不如實知。由此無智有所趣向以為先故。得有差別。從此無智何所趣向。謂三四轉。一常無常等。二有邊無邊等。三自作他作等。所以者何。彼由無智要先趣向。如是差別後方問記。又于聖法毗奈耶中。所有智者不可記事。於二道理不容記故。謂世俗勝義二諦道理。此中四種一向常論計前際者。及計前際無因論者二種差別。皆先計我後方緣我一向常等諸論差別。又即四種一分常論計前際者。彼有差別。謂有一分緣常無常論。或有一分緣非常非無常論。邊無邊等諸轉如前邊無邊等。應知其相。若欲一切皆宿因作。名自作論。若欲一切皆自在等變化因作。名他作論。若欲少分自在天等變化因作一分不爾。名俱作論。若無因作論名俱非作論。當知是名第二依我無智論問記衰損。由彼諸論計度前際依過現世妄分別。故依法隨法行證得衰損者。謂有沙門若婆羅門。不觀責他為勝利論。不觀免難為勝利論。亦不依我無智諸論為求利養恭敬等事樂欲開闡。于惡說法毗奈耶中而求出家。
唯除樂求出離解脫。當知彼是薄塵種類。為性愚戇專修止行。彼由為得初靜慮定教授教誡能於後際俱行見趣。及於前際俱行見趣。不然許故。而得超過。于現法中又能超過欲界諸結。證遠離喜。自斯已上無聞無知。即於此中生涅槃想。如由彼故證遠離喜。如是。或有由別因緣證得第二第三靜慮無愛味樂。第四靜慮無苦樂受。從此已上乃至非想非非想處。當知亦爾。于種種想俱行苦樂受等差別。已超過故。如是彼于趣諸取行不能超越。樂退還法。未般涅槃。起涅槃慢。當知是名第三衰損。此中如來自然證覺寂靜妙跡。于如所說一切行相三種衰損。由五種相如實了知。謂若彼自性。若彼諸見。若由無智彼得生起。若所緣轉。若彼所緣粗弊過患及上出離。于如是事如實了知。即出離中常自出離。
複次有二智。能令見清凈。及見善清凈。謂法住智及此為先涅槃智。法住智者。謂能了知諸行自相種類差別。及能了知諸行共相過患差別。謂于隨順若苦若樂不苦不樂三位諸行方便。了知三苦等性。涅槃智者。謂于如是一切行中。先起苦想后如是思。即此一切有苦諸行無餘永斷。廣說乃至名為涅槃。如是了知名涅槃智。即此二智令見清凈及善清凈。要由二門正勤修習方令彼凈。一自無力補特伽羅。因他教授能令彼凈。二自有力
【現代漢語翻譯】 現代漢語譯本： 除非是那些一心尋求出離和解脫的人，應當知道他們是煩惱輕微的種類。他們天性愚笨遲鈍，只專注于修習止禪。他們因為獲得了初禪（初靜慮定，Dhyana，禪定）的教授和教誡，能夠在未來產生與常見相應的見解，以及在過去產生與常見相應的見解。如果不是這樣，他們就不會獲得超越。在現世中，他們也能超越欲界的各種煩惱束縛（結，Klesha），證得遠離欲樂的喜悅（遠離喜，Vivekaja-priti）。他們自認為已經達到了最高境界，沒有進一步的聞法和智慧，就在這種狀態下產生了涅槃（Nirvana，寂滅）的錯覺。正如他們因為初禪而證得遠離喜一樣，有些人也可能因為其他因緣而證得第二禪、第三禪的無愛味樂，或者第四禪的無苦樂感受。從第四禪向上，乃至達到非想非非想處（Naivasamjnanasamjnayatana），也應當知道是同樣的道理。因為他們已經超越了與各種想法相應的苦樂感受等差別。像這樣，他們對於趨向各種執取的行為（取行，Upadanakhandha）不能超越，貪戀退還的法，沒有真正進入涅槃，卻產生了涅槃的傲慢。這應當被稱為第三種衰損。 在這種情況下，如來（Tathagata，佛）自然證悟了寂靜微妙的境界（寂靜妙跡，Shanta），對於如上所說的一切行相的三種衰損，通過五種方式如實地瞭解。這五種方式是：瞭解他們的自性，瞭解他們的各種見解，瞭解他們由於無知而產生的狀態，瞭解他們所緣境的轉變，以及瞭解他們所緣境的粗糙弊端和超越這些弊端的出離方法。對於這些事情如實地瞭解，就能在出離中不斷地自我出離。 此外，有兩種智慧能夠使見解清凈，以及使見解完全清凈。這兩種智慧是法住智（Dharmasthiti-jnana，安住於法的智慧）和以此為先導的涅槃智（Nirvana-jnana，趨向涅槃的智慧）。法住智是指能夠了解諸行（Samskara，行）的自相、種類差別，以及能夠了解諸行的共相、過患差別。也就是對於隨順苦、樂、不苦不樂三種狀態的諸行方便，瞭解三苦（苦苦，行苦，壞苦）的平等性質。涅槃智是指對於如上所說的一切行，先產生苦的認識，然後這樣思考：所有這些有苦的諸行都要徹底斷除，最終達到涅槃。像這樣瞭解就叫做涅槃智。這兩種智慧能夠使見解清凈和完全清凈。需要通過兩種途徑精進修習，才能使它們清凈。第一種是自身沒有能力的人，通過他人的教授能夠使它們清凈。第二種是自身有能力的人。
【English Translation】 English version: Except for those who joyfully seek liberation and release, know that they are beings with subtle defilements. They are by nature dull and foolish, solely practicing cessation. Because they have received instruction and guidance in attaining the first Dhyana (初靜慮定, first meditative absorption), they are capable of generating views associated with permanence in the future, and views associated with permanence in the past. Otherwise, they would not have been able to transcend. In the present life, they are also able to transcend the bonds (結, Klesha) of the desire realm, attaining joy born of detachment (遠離喜, Vivekaja-priti). They consider themselves to have reached the highest state, without further learning or knowledge, and in this state, they develop the illusion of Nirvana (涅槃, extinction of suffering). Just as they attain joy born of detachment through the first Dhyana, some may also attain the pleasure of non-attachment in the second and third Dhyanas through other causes, or the absence of suffering and pleasure in the fourth Dhyana. From the fourth Dhyana upwards, even to the realm of neither perception nor non-perception (非想非非想處, Naivasamjnanasamjnayatana), know that it is the same. Because they have transcended the differences of suffering and pleasure associated with various thoughts. In this way, they are unable to transcend the activities that lead to grasping (取行, Upadanakhandha), delighting in the law of regression, not having truly entered Nirvana, but developing the pride of Nirvana. This should be known as the third kind of decline. In this case, the Tathagata (如來, Thus Gone One), naturally awakens to the tranquil and subtle state (寂靜妙跡, Shanta), and through five aspects, truly understands the three kinds of decline in all the aspects mentioned above. These five aspects are: understanding their nature, understanding their various views, understanding the states that arise from their ignorance, understanding the transformation of their objects, and understanding the coarse faults of their objects and the means of liberation that transcend these faults. By truly understanding these things, one can constantly liberate oneself within liberation. Furthermore, there are two kinds of wisdom that can purify views and completely purify views. These two kinds of wisdom are the wisdom of abiding in the Dharma (法住智, Dharmasthiti-jnana) and the wisdom of Nirvana (涅槃智, Nirvana-jnana) that precedes it. The wisdom of abiding in the Dharma refers to the ability to understand the self-characteristics and differences in kind of all phenomena (行, Samskara), and the ability to understand the common characteristics and faults of all phenomena. That is, with regard to the means of all phenomena in the three states of conforming to suffering, pleasure, and neither suffering nor pleasure, understanding the equality of the three sufferings (苦苦, suffering of suffering; 行苦, suffering of change; 壞苦, suffering of formation). The wisdom of Nirvana refers to, with regard to all the phenomena mentioned above, first generating the perception of suffering, and then thinking in this way: all these suffering phenomena must be completely eradicated, ultimately reaching Nirvana. Understanding in this way is called the wisdom of Nirvana. These two kinds of wisdom can purify views and completely purify views. They must be diligently cultivated through two paths in order to purify them. The first is that those who are powerless themselves can purify them through the instruction of others. The second is that those who are powerful themselves.
補特伽羅。多聞思求能令彼凈。此中第一補特伽羅。不聰利故。信等諸根唯一味故。止觀所緣于少分法諦察忍轉。與此相違當知第二補特伽羅。復有三種現觀邊智。修習彼故見得清凈。一能順生無漏智智。二無漏智。三無漏智后相續智。初世間第一法所攝智。第二若住于彼能斷見斷一切煩惱。第三煩惱斷後解脫相續智。若住中智便名已入正性離生。超過異生地。未得預流果。雖未克證第三解脫預流果智。于其中間所住剎那如未克證。終無中夭以時少故。從此無間必證第三。住此位中如實現見所知境故。名見清凈。有餘惑故非善清凈。若於此智更多修習成阿羅漢。一切煩惱皆離系故。名善清凈。又無餘斷三相應智。一由不現行故。二由界故。三由事故。不現行者。謂雖生起而不染著。雖未永斷由數修習諸善法故。令成遠分諸纏煩惱不復現行。界者三界。如前應知。事謂二事。一煩惱事。二是苦事。又于安樂利益隨逐諸離系品五種界中。有寂靜微妙勝功德等。乃至涅槃。為其最後。差別應知。又於此中一切依持皆棄捨者。當知割捨父母等事。又于中有生有後有無復更生。如其次第當知說名無有相續無取無生。又於三品由三種門為障礙故。當知建立三結差別。謂未發趣故。雖已發趣邪成立故。于正法中不正行故。即在家品處
惡說法毗奈耶中。而出家品處善說法毗奈耶品。又行趣向逆流行者。解脫惡趣。成就二種解脫決定。一者煩惱解脫決定。二者後有解脫決定。由是因緣故名預流。乃至廣說。又若證得阿羅漢果先在學地。于諸行中已不執受我及我所。後於諸漏皆得解脫。又與四種義相應故。當知是名阿羅漢相。一者自事已究竟應作他事義故。二者應得自義一切遍滿道理義故。三者未來行因已永斷滅應證現法樂住義故。四者超有學地入無學地相應義故。
複次愚位有五。若於中轉墮愚夫數。何等為五。一不獲得俱生慧故。二不獲得從聞他音緣生慧故。三不獲得真聖慧故。四愚癡纏所纏縛故。五彼隨眠所隨縛故。復有四種妄計我論。一者宣說諸行是我。二者宣說我有諸行。三者宣說諸行屬我。四者宣說我在行中。由二因緣妄計我論作諸雜染。一執著故。二隨眠故。執著故者。謂諸外道雖求解脫。由彼為障於一切種不能獲得。隨眠故者。謂諸內法耽著境界。暫時為障而非究竟。
複次若有我見若無我見。同緣諸行為境事故。說名同分。而於彼事邪取正取染污清凈等義別故。名不同分。又由四相於所緣事。邪僻執著增上力故。能令我見作諸雜染。一因緣故。二自性故。三由果故。四等流故。因緣故者。謂二愚癡。一事愚癡。二見愚
【現代漢語翻譯】 現代漢語譯本：在錯誤宣講的毗奈耶（Vinaya，戒律）中，出家品卻處在正確宣講的毗奈耶品的位置。此外，如果修行者的行為是逆流而上，就能從惡趣中解脫，成就兩種解脫的決定：一是煩惱解脫的決定，二是後有解脫的決定。因為這個因緣，所以被稱為預流（Srotapanna，須陀洹），乃至更廣泛的解釋。此外，如果證得了阿羅漢（Arhat）果，之前一定是在學地，對於諸行已經不再執著于『我』以及『我所』。之後，對於所有的煩惱都能夠解脫。又因為與四種意義相應，應當知道這就是阿羅漢的相。一是自己的事情已經究竟，應該做其他事情的意義；二是應該得到的自身利益，一切都普遍圓滿的道理的意義；三是未來行為的原因已經永遠斷滅，應該證得現法樂住的意義；四是超越有學之地，進入無學之地的相應意義。 再次，愚癡的狀態有五種。如果從中轉而墮入愚夫的行列，是哪五種呢？一是不獲得俱生慧的緣故；二是不獲得從聽聞他人言語而產生的智慧的緣故；三是不獲得真正的聖慧的緣故；四是被愚癡的纏縛所束縛的緣故；五是被愚癡的隨眠所束縛的緣故。又有四種錯誤的計度『我』的理論：一是宣說諸行是『我』；二是宣說『我』擁有諸行；三是宣說諸行屬於『我』；四是宣說『我』在諸行之中。由於兩種因緣，錯誤的計度『我』的理論會產生各種雜染：一是執著的緣故；二是隨眠的緣故。執著的緣故，是指那些外道雖然尋求解脫，但是因為執著的障礙，在一切情況下都不能獲得解脫。隨眠的緣故，是指那些內法耽著于境界，暫時成為障礙，但並非究竟的障礙。 再次，無論是有我見還是無我見，都同樣以諸行為所緣的境事，所以說名稱為『同分』。但是對於這些事情，邪取和正取、染污和清凈等意義不同，所以名稱為『不同分』。又由於四種相，對於所緣的事情，邪僻的執著有增上的力量，能夠使我見產生各種雜染：一是因緣的緣故；二是自性的緣故；三是由於果的緣故；四是等流的緣故。因緣的緣故，是指兩種愚癡：一是事愚癡；二是見愚癡。
【English Translation】 English version: Within the wrongly expounded Vinaya (discipline), the chapter on ordination is placed in the chapter on the well-expounded Vinaya. Furthermore, if a practitioner's conduct goes against the stream, they can be liberated from the evil realms, achieving two kinds of definitive liberation: first, the definitive liberation from afflictions; second, the definitive liberation from future existence. Because of this cause, they are called a Stream-enterer (Srotapanna), and so on, with more extensive explanations. Moreover, if one attains the fruit of an Arhat, they must have previously been in the stage of learning, and with regard to all phenomena, they no longer cling to 'I' and 'mine.' Afterwards, they can be liberated from all outflows. Furthermore, because it corresponds to four meanings, one should know that this is the characteristic of an Arhat: first, the meaning that one's own affairs have been completed, and one should do the affairs of others; second, the meaning of the principle that one should obtain one's own benefit, and everything is universally fulfilled; third, the meaning that the cause of future actions has been permanently extinguished, and one should realize the joy of dwelling in the present Dharma; fourth, the corresponding meaning of transcending the stage of learning and entering the stage of no-more-learning. Again, there are five states of foolishness. If one turns from these and falls into the ranks of the foolish, what are the five? First, because one does not obtain innate wisdom; second, because one does not obtain wisdom arising from hearing the speech of others; third, because one does not obtain true noble wisdom; fourth, because one is bound by the entanglements of foolishness; fifth, because one is bound by the latent tendencies of foolishness. There are also four kinds of false theories about 'self': first, asserting that phenomena are 'self'; second, asserting that 'I' possess phenomena; third, asserting that phenomena belong to 'me'; fourth, asserting that 'I' am in phenomena. Due to two causes, false theories about 'self' produce various defilements: first, due to attachment; second, due to latent tendencies. 'Due to attachment' refers to those non-Buddhists who, although seeking liberation, are unable to attain it in any way because of the obstacle of attachment. 'Due to latent tendencies' refers to those within the Dharma who are attached to objects, which temporarily become an obstacle, but not an ultimate one. Again, whether there is a view of self or a view of no-self, both take phenomena as the object of their attention, so they are called 'same division.' But with regard to these things, the meanings of wrong grasping and right grasping, defilement and purity, etc., are different, so they are called 'different division.' Furthermore, due to four characteristics, with regard to the object of attention, the power of perverse clinging increases, enabling the view of self to produce various defilements: first, due to cause; second, due to nature; third, due to result; fourth, due to outflow. 'Due to cause' refers to two kinds of foolishness: first, foolishness about things; second, foolishness about views.
癡。事愚癡者。由愚事故。先聞邪法。後起我見。見愚癡者。謂愚見故。于見相應諸無明觸。所生起受。妄計為我。由此為緣。恒為我愛之所隨逐。復由此故常於我見不能捨離。自性故者。謂二因緣之所攝受。等隨觀察。于彼隨眠。不得遠離。由果故者。謂即以彼薩迦耶見為依止故。不能遠離我慢隨眠。是二隨眠增上力故。能引當來諸根令起。由彼領納苦樂二受因。更發起計我我所。不如正理思惟相應。意言分別謂我我所有其領受。等流故者。謂由先因力所持故。即見種子所隨逐意。後有意界。由前因緣所熏修力而得成滿。即于如是後有意中。有無明種及無明界。是二種子所隨逐意所緣法界。彼由宿世依惡說法及毗奈耶所生分別薩迦耶見以為依止。整合今界。即由此界增上力故。發起俱生薩迦耶見。于善說法毗奈耶中。亦復現行能為障礙。又即此見由二種相六轉現行。一由世故。二由慢故。由世故者。謂我於過去為曾有耶。為曾無耶。乃至廣說如應當知。由慢故者。謂我為勝。乃至廣說。彼于如是一切如實不知不見。由此因緣不如正理起于邪觀。又明位有三。謂聞他音如理作意。是初明位。已能證入正性離生。是第二明位。心善解脫阿羅漢果。是第三明位。其無明位復有二種。一先。二后。隨眠位是先。諸纏位為后。
【現代漢語翻譯】 現代漢語譯本 癡。什麼是愚癡呢？由於愚癡的緣故，先聽聞邪法，然後生起我見（認為有『我』存在的錯誤觀念）。認為愚癡的人，是因為他們持有愚蠢的見解。對於與這種見解相應的各種無明觸（由於不明白事理而產生的感受）所生起的感受，錯誤地認為是『我』。由於這個緣故，總是被我愛（對『我』的執著和愛戀）所纏繞。又因為這個緣故，常常不能捨棄我見。 自性故，是指被兩種因緣所攝受，持續不斷地觀察，卻不能遠離那些潛在的煩惱（隨眠）。由果故，是指以薩迦耶見（認為五蘊和合的身體是『我』的錯誤見解）為基礎，不能遠離我慢（認為自己比別人優越的傲慢）的隨眠。這兩種隨眠的強大力量，能夠引導未來的諸根（眼、耳、鼻、舌、身、意）生起，因為它們領納苦樂兩種感受的原因，進而發起計度『我』和『我所』（屬於『我』的事物）的觀念，與不如實的、不符合正理的思惟相應，意念分別認為『我』和『我所』擁有那些領受。 等流故，是指由於先前的業力所支援，即見（薩迦耶見）的種子所跟隨的意（意識），後來的意界（意識的領域），由於先前的因緣所熏習的力量而得以成就圓滿。就在這樣的後來的意中，有無明（對事物真相的迷惑）的種子和無明的界限。這兩種種子所跟隨的意所緣的法界（一切事物），是由於過去世依賴錯誤的說法和戒律所產生的分別薩迦耶見作為基礎，整合現在的界限。就是由於這個界限的強大力量，發起俱生薩迦耶見（與生俱來的認為有『我』的錯誤見解），在正確的說法和戒律中，也會現行，成為障礙。 又，這種見解通過兩種方式和六種轉變而顯現出來。一是通過世間（時間）的緣故，二是由於傲慢的緣故。通過世間的緣故，是指『我』在過去曾經存在嗎？曾經不存在嗎？乃至廣泛地說，應該如實地瞭解。由於傲慢的緣故，是指『我』是勝過別人嗎？乃至廣泛地說。他們對於這一切如實地不知不見，由於這個因緣，不如實地產生邪惡的觀點。 又有三種明位（智慧的階段）：一是聽聞他人的教導，如理作意（按照正確的道理進行思考），這是最初的明位。二是已經能夠證入正性離生（證悟真理，脫離輪迴），這是第二明位。三是心善解脫，證得阿羅漢果（斷除一切煩惱，達到解脫的境界），這是第三明位。無明位（沒有智慧的階段）有兩種：一是先前的，二是後來的。隨眠位是先前的，各種纏縛（煩惱的束縛）是後來的。
【English Translation】 English version Ignorance. What is ignorance? Due to ignorance, one first hears wrong teachings (邪法), and then arises the 'I'-view (我見, the mistaken notion of a self). Those who are considered ignorant are so because they hold foolish views. Regarding the feelings arising from the various ignorant contacts (無明觸, feelings arising from not understanding the truth) that correspond to this view, they mistakenly consider them as 'I'. Due to this reason, they are always pursued by 'I'-love (我愛, attachment and love for the 'self'). And because of this, they are often unable to abandon the 'I'-view. 'By nature' (自性故) refers to being influenced by two causes, constantly observing, yet unable to stay away from latent afflictions (隨眠). 'By result' (由果故) refers to relying on the Sakkaya-ditthi (薩迦耶見, the false view that the five aggregates are 'I'), unable to stay away from the latent affliction of 'I'-conceit (我慢, arrogance that one is superior to others). The powerful force of these two latent afflictions can lead to the arising of future faculties (諸根, eyes, ears, nose, tongue, body, mind), because they are the cause of experiencing both pleasant and unpleasant feelings, and further initiate the notion of 'I' and 'mine' (我所, things belonging to 'I'), corresponding to unreal and unreasonable thinking, mentally distinguishing that 'I' and 'mine' possess those experiences. 'By outflow' (等流故) refers to being supported by the power of previous karma, that is, the mind (意, consciousness) followed by the seed of the view (Sakkaya-ditthi), the subsequent mind-realm (意界, realm of consciousness) is able to achieve fulfillment due to the power of being influenced by previous causes. Within such a subsequent mind, there are seeds of ignorance (無明, delusion about the true nature of things) and the boundaries of ignorance. The mind that is followed by these two seeds is the realm of objects of mind (法界, all things), which is based on the Sakkaya-ditthi arising from relying on wrong teachings and precepts in past lives, forming the present boundary. It is due to the powerful force of this boundary that the co-arisen Sakkaya-ditthi (俱生薩迦耶見, the innate false view of 'I') arises, and it also manifests in correct teachings and precepts, becoming an obstacle. Furthermore, this view manifests through two ways and six transformations. One is due to the world (time), and the other is due to arrogance. Due to the world, it refers to 'Did 'I' exist in the past? Did 'I' not exist?' and so on, which should be understood as they truly are. Due to arrogance, it refers to 'Am 'I' superior to others?' and so on. They do not truly know or see all of this, and due to this reason, they unrealistically generate evil views. There are three stages of clarity (明位, stages of wisdom): first, hearing the teachings of others and reflecting on them properly (如理作意, thinking according to the correct principles), which is the initial stage of clarity. Second, being able to enter the rightness of liberation from birth (正性離生, realizing the truth and escaping from reincarnation), which is the second stage of clarity. Third, the mind is well liberated, attaining the fruit of Arhat (阿羅漢果, the state of liberation from all afflictions), which is the third stage of clarity. There are two stages of ignorance (無明位, stages of lacking wisdom): first, the previous, and second, the subsequent. The stage of latent afflictions is the previous, and the various entanglements (纏縛, bonds of afflictions) are the subsequent.
又約見修所斷有異。當知是名第二差別。
複次是處世尊依自聖教。為欲顯示善說發起。依他邪教。為欲顯示惡說失墜。自有所說。后結集者。於法門中。稱為世尊嗢拖南說。由二因緣善說法律名為發起大果大利。惡說法律即為唐捐。一者于善說法毗奈耶中。一切眾苦永離可得。謂三種苦性。二者一切諸結永斷可得。謂下上分結。于惡說法毗奈耶中。如是二事皆不可得。彼由依止薩迦耶見。于諸行中心厭苦苦。欲樂為依起茲勝解。愿于當來無有苦我。我無有苦。或復已斷即彼苦因及彼當果。于未來世由二種相而生勝解。謂苦未來當離於我。及我未來當無有苦。雖由如是四種行相樂斷為依。離欲界欲生初靜慮。次第乃至於彼非想非非想處若定若生。由是因緣超越苦苦。而未能斷下分諸結。未斷彼故。當知苦苦未永超越。彼于壞行二苦斷中尚不生樂。何況能斷。由彼隨順所未斷故。當知于順上分諸結亦未能斷。住內法者。初修觀時。雖于欲界未得離欲。有情勝故。而於三苦深心厭離。依樂斷欲。于諸行中。用無我見以為依止。發其勝解。愿于未來無三苦我我無三苦。彼初修習如是行已。于欲界欲而得遠離。永斷苦苦。如前復生如是勝解。當無彼我。我當無彼。如是行者于其苦苦究竟解脫。亦永超越順下分結。即於此
【現代漢語翻譯】 現代漢語譯本 此外，關於修道所斷除的煩惱有所不同。應當知道，這被稱為第二種差別。
再者，世尊依據自己的聖教（指佛陀的教導），爲了顯示善說的發起（指好的教導如何開始），依據其他邪教（指不正確的教導），爲了顯示惡說的失墜（指壞的教導如何衰落）。自己所說的教法，後來結集的人，在法門中，稱之為世尊的『嗢拖南說』（Udanas，佛陀的自說經）。由於兩種因緣，善說的法律（指佛陀的戒律）被稱為發起大果大利（指產生巨大的利益和好處），惡說的法律則會徒勞無功。一是，在善說的法和毗奈耶（Vinaya，戒律）中，一切眾苦的永遠解脫是可以獲得的，指的是三種苦性（苦苦、壞苦、行苦）。二是，一切諸結（指煩惱的束縛）的永遠斷除是可以獲得的，指的是下分結（五下分結：薩迦耶見、戒禁取見、疑、貪慾、嗔恚）和上分結（五上分結：色界貪、無色界貪、掉舉、慢、無明）。在惡說的法和毗奈耶中，像這樣的兩件事都是不可能獲得的。他們由於依賴薩迦耶見（Satkayadristi，身見，認為五蘊的身心是真實的我），對於諸行（指各種行為和現象）中心生厭惡，以苦苦為基礎，以慾望和快樂為依靠，產生這樣的殊勝理解：希望在未來沒有痛苦的我，我沒有痛苦。或者已經斷除了痛苦的原因和未來的結果。在未來世，由於兩種現象而產生殊勝的理解：痛苦在未來會遠離我，以及我在未來將沒有痛苦。雖然由於像這樣的四種行相，以快樂的斷除為依靠，遠離欲界的慾望，生起初禪（初靜慮），次第乃至到達非想非非想處（既非有想也非無想的境界），無論是禪定還是轉生到那裡。由於這樣的因緣，超越了苦苦，但未能斷除下分諸結。因為沒有斷除這些結，應當知道苦苦沒有被永遠超越。他們對於壞苦和行苦的斷除尚且不生起快樂，更何況能夠斷除呢？由於他們隨順那些尚未斷除的煩惱，應當知道對於順上分諸結（導致上界輪迴的煩惱）也未能斷除。住在內法（指佛法）的人，最初修觀的時候，雖然在欲界還沒有得到離欲，但因為比其他有情殊勝，所以對於三種苦（苦苦、壞苦、行苦）深深地厭離，依靠快樂的斷除慾望，對於諸行，用無我見（Anatta，認為沒有永恒不變的『我』）作為依靠，發起殊勝的理解：希望在未來沒有三種苦的我，我沒有三種苦。他們最初修習這樣的行為之後，對於欲界的慾望就能夠遠離，永遠斷除苦苦。像前面一樣，又生起這樣的殊勝理解：當沒有那個『我』，我當沒有那個『我』。像這樣修行的人，對於苦苦究竟解脫，也永遠超越了順下分結，就在這裡。
【English Translation】 English version Furthermore, there are differences regarding what is severed by cultivation. Know that this is called the second distinction.
Moreover, in this context, the World-Honored One, relying on his own sacred teachings (referring to the Buddha's teachings), in order to show the origination of good speech (referring to how good teachings begin), relying on other heretical teachings (referring to incorrect teachings), in order to show the downfall of evil speech (referring to how bad teachings decline). What he himself spoke, later compilers, in the Dharma teachings, called the World-Honored One's 'Udanas' (spontaneous utterances of the Buddha). Due to two causes, the well-spoken law (referring to the Buddha's precepts) is called the origination of great fruit and great benefit (referring to producing great benefits and advantages), while the evilly spoken law will be in vain. First, in the well-spoken Dharma and Vinaya (discipline), the eternal liberation from all suffering can be obtained, referring to the three natures of suffering (suffering of suffering, suffering of change, suffering of conditioning). Second, the eternal severance of all fetters (referring to the bonds of affliction) can be obtained, referring to the lower fetters (the five lower fetters: self-view, clinging to rites and rituals, doubt, sensual desire, and ill-will) and the higher fetters (the five higher fetters: craving for form, craving for formless existence, restlessness, conceit, and ignorance). In the evilly spoken Dharma and Vinaya, such two things are impossible to obtain. They, due to relying on Satkayadristi (self-view, the belief that the five aggregates of body and mind are a real 'self'), generate disgust in their minds towards all actions (referring to various actions and phenomena), based on the suffering of suffering, relying on desire and pleasure, generating such a superior understanding: hoping that in the future there will be no suffering 'I', and that 'I' will have no suffering. Or they have already severed the cause of suffering and the future result. In the future life, due to two phenomena, they generate a superior understanding: that suffering will be far from 'me' in the future, and that 'I' will have no suffering in the future. Although due to such four aspects, relying on the severance of pleasure, they distance themselves from the desires of the desire realm, giving rise to the first Dhyana (first meditative absorption), gradually reaching the realm of neither perception nor non-perception (the state of neither having perception nor not having perception), whether in meditation or being born there. Due to such causes, they transcend the suffering of suffering, but fail to sever the lower fetters. Because they have not severed these fetters, know that the suffering of suffering has not been eternally transcended. They do not even generate pleasure in the severance of the suffering of change and the suffering of conditioning, let alone be able to sever them? Because they conform to those afflictions that have not yet been severed, know that they have also failed to sever the higher fetters (afflictions that lead to rebirth in higher realms). Those who abide in the inner Dharma (referring to the Buddha's teachings), when first cultivating contemplation, although they have not yet attained detachment from desire in the desire realm, but because they are superior to other sentient beings, they deeply detest the three sufferings (suffering of suffering, suffering of change, suffering of conditioning), relying on the severance of desire for pleasure, regarding all actions, using the view of Anatta (no-self, the belief that there is no permanent and unchanging 'self') as a basis, generating a superior understanding: hoping that in the future there will be no 'I' with three sufferings, and that 'I' will have no three sufferings. After they first cultivate such actions, they are able to distance themselves from the desires of the desire realm, and eternally sever the suffering of suffering. Like before, they again generate such a superior understanding: that there will be no 'that I', and that 'I' will have no 'that I'. Those who practice in this way are ultimately liberated from the suffering of suffering, and also eternally transcend the lower fetters, right here.
道次第進修。乃至能得阿羅漢果。若諸愚夫薩迦耶見以為依止。于永超越壞行二苦。及永斷滅隨順上分一切結中。謂我當無于不應怖妄生怖畏。尚不起樂。況當能斷。又於是處由二因緣不應生怖。謂唯有心住四識住。有轉有染。又唯有心斷四識住。無轉無染。復有四依。謂色受想行。復有四取。謂于欲見戒禁我語所有欲貪。復有二緣。謂若所緣及若能緣。復有六識。謂眼識等。復有二識住。謂煩惱纏住及彼隨眠住。此中諸取增上力故。以不如理分別為先。由我我所邪境界取。由緣自相境界之取。由俱有依。此三因緣令諸識轉。及令染污。復由三種。謂于現法趣集諦故。緣未來苦我當如是。如是愛故。于彼先因所生現苦。而安住故。復由三種。謂趣樂位故。緣苦位故。安住不苦不樂位故。復由三種。謂趣來世故。緣去世故。住現世故。復由三種。謂由後有愛。趣後有故。由彼彼喜樂愛。緣未來境界故。由喜貪俱行愛。住現在已得境界故。復由三種。由貪慾身繫。趣向隨順貪處事故。由瞋恚身繫緣彼事故。由戒禁此實二取身繫。住彼事故。中嗢拖南曰。
果因與受 世愛及系
喜愛滋潤如前應知。謂如諸行因中宣說。又即彼識如是轉時。於二生處當知結生相續增廣。一于有色。二于無色。于有色處依止中有而
【現代漢語翻譯】 現代漢語譯本： 通過道次第的進修，乃至能夠證得阿羅漢果（斷盡煩惱，不再輪迴的聖者）。如果那些愚昧之人以薩迦耶見（身見，認為五蘊和合的身體是真實的我）作為依靠，對於永遠超越壞苦和行苦這兩種苦，以及永遠斷滅隨順上分結（色界和無色界的煩惱）的一切結縛，認為『我將不存在』，從而對不應該恐懼的事情產生虛妄的恐懼，尚且不能生起快樂，更何況能夠斷除這些煩惱呢？ 又在這些地方，由於兩種因緣不應該產生恐懼：一是隻有心安住於四識住（色、受、想、行四種蘊），有轉變和染污；二是隻有心斷除四識住，沒有轉變和染污。又有四依（四種依靠）：色、受、想、行。又有四取（四種執取）：對於欲界的慾望、見解、戒禁和關於『我』的言語所產生的慾望和貪愛。 又有兩種緣：一是所緣的境界，二是能緣的心識。又有六識（六種識）：眼識等。又有兩種識住：一是煩惱纏縛的識住，二是煩惱隨眠的識住。這裡面，由於諸取的增上力量，以不如理作意（不正確的思維方式）為先導，由我見和我所見的邪境界取，由緣自相境界的取，由俱有依（同時存在的依靠）。這三種因緣使得諸識轉變，並且使得諸識染污。 又由三種原因：一是因為對於現世的法趣向于集諦（苦的根源），二是因為緣于未來之苦而生起『我將來會這樣』的想法，從而產生愛，三是因為對於先前的原因所產生的現世之苦而安住。 又由三種原因：一是因為趣向于快樂的處境，二是因為緣于痛苦的處境，三是因為安住于不苦不樂的處境。 又由三種原因：一是因為趣向于來世，二是因為緣于已逝的過去，三是因為安住于現世。 又由三種原因：一是因為後有愛（對未來存在的貪愛）而趣向於後有，二是因為對於彼彼喜樂的愛而緣于未來的境界，三是因為喜貪俱行的愛而安住于現在已經獲得的境界。 又由三種原因：一是因為貪慾的身繫而趣向于隨順貪慾的處所和事物，二是因為瞋恚的身繫而緣于那些事物，三是因為戒禁取和此實取的身繫而安住于那些事物。中嗢拖南（總結）說： 果、因與受，世愛及系。 喜愛滋潤應當如前面所說的那樣理解，就像在諸行因中宣說的那樣。又當這些識這樣轉變時，應當知道在兩種生處結生相續增廣：一是在有色界，二是在無色界。在有色界處，依止中有（中陰身）而。
【English Translation】 English version: Through gradual progress in the path, one can attain the Arhat fruit (a saint who has eradicated all defilements and is no longer subject to rebirth). If foolish individuals rely on Satkayadrishti (the view of self, considering the aggregate of the five skandhas as a real 'I'), regarding the eternal transcendence of the two kinds of suffering, namely suffering of change and suffering of conditioning, and the eternal cessation of all fetters that accord with the upper realms (form and formless realms), thinking 'I will not exist,' thereby generating false fear towards what should not be feared, they are not even able to generate joy, let alone sever these defilements. Furthermore, in these places, there are two reasons why fear should not arise: one is that only the mind abides in the four consciousness-establishments (the four skandhas of form, feeling, perception, and mental formations), which have transformation and defilement; the other is that only the mind abandons the four consciousness-establishments, which have no transformation and no defilement. There are also four supports (four reliances): form, feeling, perception, and mental formations. There are also four graspings (four attachments): the desire and craving for desires in the desire realm, views, precepts and vows, and speech about 'I'. There are also two conditions: one is the object of cognition, and the other is the cognizing consciousness. There are also six consciousnesses (six types of consciousness): eye-consciousness, etc. There are also two consciousness-establishments: one is the consciousness-establishment bound by afflictions, and the other is the consciousness-establishment of latent afflictions. Here, due to the increasing power of the graspings, preceded by irrational attention (incorrect ways of thinking), through the grasping of the false object of the view of self and the view of what belongs to self, through the grasping of the object of its own characteristic, through the co-existent support (simultaneous reliance). These three causes cause the consciousnesses to transform and become defiled. Furthermore, due to three reasons: one is because one inclines towards the Samudaya Satya (the truth of the origin of suffering) in the present life, two is because one thinks 'I will be like this' regarding future suffering, thereby generating love, three is because one abides in the present suffering generated by the previous cause. Furthermore, due to three reasons: one is because one inclines towards the state of pleasure, two is because one relates to the state of suffering, three is because one abides in the state of neither-suffering-nor-pleasure. Furthermore, due to three reasons: one is because one inclines towards the future life, two is because one relates to the past that has passed away, three is because one abides in the present life. Furthermore, due to three reasons: one is because one inclines towards future existence due to the love of future existence, two is because one relates to future objects due to the love of various joys and pleasures, three is because one abides in the present already obtained objects due to the love accompanied by joy and greed. Furthermore, due to three reasons: one is because one inclines towards places and things that accord with greed due to the bodily bond of greed, two is because one relates to those things due to the bodily bond of hatred, three is because one abides in those things due to the bodily bond of grasping at precepts and vows and the grasping at this as real. The Madhyama Udanah (summary) says: Fruit, cause, and feeling, worldly love and bonds. Love and delight should be understood as previously stated, just as it is explained in the causes of the aggregates. Furthermore, when these consciousnesses transform in this way, it should be known that the connection of rebirth increases in two places of birth: one is in the realm of form, and the other is in the realm of formlessness. In the realm of form, relying on the intermediate existence (Bardo).
有去來。于無色處唯有徙生。即于兩處乃至壽盡相續而住故。名為住。當知此住欲界人中。有三分位。謂初入胎識所滋潤。胎分圓滿。自胎而出。當知此三複有差別。欲色無色如其次第。若有棄捨如來所說識流轉道。而作是言。我當更作別異施設。當知是人所施設者。其文有異其義無別。但有言事。或余智者于其異文先示道理。後方詰問汝所施設別異者何。彼于爾時茫然不了。或於后時自得達鑒。於前所立如理諦觀。反生愚昧。由愚昧故。自覺無知我本受持為惡非善。又十色界名為色界。當知復有六種受界想界行界。又於三位當知諸識解脫煩惱。謂于諸行深見過患。能令諸纏遠分離故。于見地中。一切外道諸系隨眠永斷滅故。依止修道得究竟故。又諸外道于所妄計一切生處。謂大自在。那羅衍拏。及眾主等無量品類。樂生彼故。名貪身繫。於他諸見異分法中。深憎嫉故。名瞋身繫。依于邪愿修梵行故。于同梵行可樂法中。起增背故。由此二緣于憎上戒學能為雜染。當知即彼由戒禁取。于增上心學能為雜染。由此實執取身繫故。于增上慧學能為雜染。如是四法能於色身名身趣向所緣安立事中。令心繫縛故。名身繫。又彼在意地故。意分別故。意相應故。意隨眠故。染污意故。名意所成。又彼斷者。謂緣彼境諸煩惱斷。非
【現代漢語翻譯】 現代漢語譯本 『有去來』：指的是在無色界中，眾生只有死亡和投生，沒有其他變化。因為他們在這兩個狀態中，乃至壽命終盡都持續存在，所以稱為『住』。應當知道，這種『住』在欲界的人中，有三種階段：最初是入胎時，識受到滋養；然後是胎兒的身體發育圓滿；最後是從母胎中出生。應當知道，這三種階段在欲界、色界、無色界中各有差別。如果有人捨棄如來所說的識流轉之道，而說：『我將另外建立一種不同的理論。』應當知道，這個人所建立的理論，雖然文字上有所不同，但意義上沒有區別，只是在言辭上有所不同而已。或者其他有智慧的人，對於他不同的文字，先指出其中的道理，然後詰問：『你所建立的這種不同之處是什麼？』那個人在當時會茫然不知所措。或者在以後，他自己獲得了正確的認識，對於先前所建立的理論，如理如實地觀察，反而會產生愚昧。由於愚昧的緣故，他會自覺無知，認為自己原本所受持的是惡而非善。另外，十個（此處原文缺失，無法翻譯）稱為（此處原文缺失，無法翻譯）。應當知道，還有六種受界、想界、行界。又在三種階段中，應當知道諸識能夠解脫煩惱：一是因為對諸行深刻地見到過患，能夠使各種纏縛遠離；二是在見道位中，一切外道的各種隨眠煩惱都被永遠斷滅；三是依靠修道而得到究竟的解脫。另外，各種外道對於他們所虛妄計度的各種生處，比如大自在天（Mahādeva，印度教主神之一），那羅衍拏（Nārāyaṇa，毗濕奴神的別名），以及眾主等無量種類，因為樂於往生到那些地方，所以稱為『貪身繫』。對於其他各種見解的不同部分，因為深深地憎恨和嫉妒，所以稱為『瞋身繫』。因為依靠邪惡的願望而修行梵行，對於共同修梵行者所喜愛的法，產生違背，因此這兩種原因，對於增上戒學能夠造成染污。應當知道，就是因為戒禁取見，對於增上心學能夠造成染污。因為執著于真實的身體，對於增上慧學能夠造成染污。像這樣四種法，能夠在色身、名身趨向所緣的安立事物中，使心受到束縛，所以稱為『身繫』。另外，這些法因為在意地，因為意的分別，因為與意相應，因為意的隨眠，因為染污的意，所以稱為『意所成』。另外，那些被斷除的，是指緣于那些境界的各種煩惱被斷除，而不是（此處原文缺失，無法翻譯）。
【English Translation】 English version 'Having going and coming': This refers to the fact that in the Realm of No-Form (Arūpadhātu), beings only have death and rebirth, without other changes. Because they continuously exist in these two states, even until the end of their lifespan, it is called 'abiding'. It should be known that this 'abiding' in the human realm of the Desire Realm (Kāmadhātu) has three stages: initially, when entering the womb, consciousness (vijñāna) is nourished; then, the fetus's body develops completely; and finally, being born from the mother's womb. It should be known that these three stages are different in the Desire Realm, the Form Realm (Rūpadhātu), and the Realm of No-Form, respectively. If someone abandons the path of the flow of consciousness as taught by the Tathāgata (如來，another name for Buddha), and says, 'I will establish a different theory,' it should be known that the theory established by this person, although different in wording, is not different in meaning, but only different in words. Or other wise people, for his different words, first point out the reason in it, and then ask, 'What is the difference that you have established?' That person will be at a loss at that time. Or later, he himself obtains the correct understanding, and observes the previously established theory as it is in reality, but instead produces ignorance. Because of ignorance, he will consciously be ignorant, thinking that what he originally held was evil and not good. In addition, ten (missing text in the original, untranslatable) are called (missing text in the original, untranslatable). It should be known that there are also six kinds of realms of sensation (vedanā), realms of perception (saṃjñā), and realms of formations (saṃskāra). Also, in the three stages, it should be known that consciousnesses can be liberated from afflictions: first, because of deeply seeing the faults in formations, it can make various bonds (bandhana) be far away; second, in the stage of the path of seeing (darśanamārga), all the latent afflictions (anuśaya) of all non-Buddhists are permanently cut off; third, by relying on the path of cultivation (bhāvanāmārga), ultimate liberation is obtained. In addition, various non-Buddhists, for the various places of birth that they falsely imagine, such as Mahādeva (大自在天，one of the main gods in Hinduism), Nārāyaṇa (那羅衍拏，another name for Vishnu), and the lords of the multitude (gaṇapati), etc., because they are happy to be born in those places, it is called 'attachment to the body' (kāyabandhana). For the different parts of other various views, because of deep hatred and jealousy, it is called 'anger body-bond' (kāyabandhana). Because of practicing pure conduct (brahmacarya) based on evil wishes, and generating opposition to the Dharma that is liked by fellow practitioners of pure conduct, therefore, these two reasons can cause defilement to the superior training in morality (adhiśīla-śikṣā). It should be known that it is because of clinging to precepts and prohibitions (śīlavrata-parāmarśa) that defilement can be caused to the superior training in mind (adhicitta-śikṣā). Because of clinging to the real body, defilement can be caused to the superior training in wisdom (adhiprajñā-śikṣā). These four dharmas can bind the mind in the establishment of things related to the object of the body and name, so it is called 'body-bond' (kāyabandhana). In addition, these dharmas are called 'mind-made' (cittaja) because they are in the mind-ground (manobhūmi), because of the mind's discrimination (manovikalpa), because of being associated with the mind (manosaṃsparśa), because of the mind's latent tendencies (anuśaya), and because of the defiled mind (kliṣṭacitta). In addition, those that are cut off refer to the cutting off of various afflictions that are related to those objects, rather than (missing text in the original, untranslatable).
彼所緣。即于彼境無倒解故。又由後有諸業煩惱之所攝持。後有種識當知。於此依止建立。彼無有故。當來三種如前所說。差別理趣生長廣大。當知一切悉皆盡滅。又即由彼無所住識。因分果分不復生長。諸道所攝而得生長。又彼空解脫門為依止故。名無所為。無愿解脫門為依止故。名為喜足。無相解脫門為依止故。說名為住。于彼愛樂數修習故。得善解脫。一切隨眠永滅盡故。心善解脫。從是已后逮得恒住。雖住諸行而無所畏。已得諸蘊任運而滅。余因斷故無復更生。彼有漏識由永滅已。遍於十方皆無所趣。唯除如影諸受與彼識蘊識樹。當知如燈皆歸寂滅。即于有餘涅槃界中。依初纏斷。說名寂靜。依第二斷。說名清涼。依第三斷。說名宴默。又由三緣識趣識住皆無所有。一由自然非染污故。二由所餘不染污故。三由余識助伴無故。
複次嗢拖南曰。
斷支實顯了 行緣無等教 四種有情眾 道四究竟五
諸修斷者略由五支攝受。于斷能于諸行如實顯了。一由身遠離故。二由心遠離故。三由奢摩他品三摩地故。四由毗缽舍那品三摩地故。五由常委所作故。
複次當知有十二種如實顯了行相。如攝異門分說。謂聽聞各別善取惡取故。正教現量比量境界故。自相共相故。如所有性盡所有性
【現代漢語翻譯】 現代漢語譯本 彼所緣，即于彼境無倒解故（因為對那個境界沒有顛倒的理解）。又由後有諸業煩惱之所攝持（又因為受到後世的業和煩惱的控制），後有種識當知（後世的種子識應當知道），於此依止建立（在此處依靠建立）。彼無有故（因為它們沒有了），當來三種如前所說（未來的三種情況如前所述），差別理趣生長廣大（差別、道理、生長、廣大），當知一切悉皆盡滅（應當知道一切都完全滅盡）。 又即由彼無所住識（又因為那個無所住的識），因分果分不復生長（因的部分和果的部分不再生長），諸道所攝而得生長（被各種道所包含而得以生長）。又彼空解脫門為依止故（又因為以空解脫門為依靠），名無所為（稱為無所作為）。無愿解脫門為依止故（以無愿解脫門為依靠），名為喜足（稱為喜足）。無相解脫門為依止故（以無相解脫門為依靠），說名為住（被稱為住）。于彼愛樂數修習故（因為對它們喜愛並多次修習），得善解脫（得到好的解脫）。一切隨眠永滅盡故（因為一切隨眠都永遠滅盡），心善解脫（心得到好的解脫）。從是已后逮得恒住（從此以後獲得恒常的安住），雖住諸行而無所畏（雖然安住在各種行中卻沒有畏懼）。已得諸蘊任運而滅（已經得到的諸蘊自然而然地滅盡），余因斷故無復更生（因為剩餘的因已經斷除所以不再產生）。彼有漏識由永滅已（那個有漏識因為永遠滅盡），遍於十方皆無所趣（遍及十方都沒有去處），唯除如影諸受與彼識蘊識樹（只有像影子一樣的各種感受和那個識蘊、識樹）。當知如燈皆歸寂滅（應當知道像燈一樣都歸於寂滅）。即于有餘涅槃界中（就在有餘涅槃界中），依初纏斷（依靠最初的煩惱斷除），說名寂靜（稱為寂靜）。依第二斷（依靠第二種斷除），說名清涼（稱為清涼）。依第三斷（依靠第三種斷除），說名宴默（稱為宴默）。又由三緣識趣識住皆無所有（又因為三種因緣，識的趨向和識的安住都沒有了）：一由自然非染污故（一是因為自然而非染污），二由所餘不染污故（二是因為剩餘的不染污），三由余識助伴無故（三是因為其他識的助伴沒有了）。 複次嗢拖南曰（再次，總結說）： 斷支實顯了（斷除的支分真實顯現），行緣無等教（行的因緣沒有相等的教導），四種有情眾（四種有情眾生），道四究竟五（道有四種，究竟有五種）。 諸修斷者略由五支攝受（那些修習斷除的人，大致由五個支分攝受），于斷能于諸行如實顯了（在斷除方面能夠對各種行如實地顯現）。一由身遠離故（一是因為身體遠離），二由心遠離故（二是因為心遠離），三由奢摩他品三摩地故（三是因為奢摩他品的三摩地），四由毗缽舍那品三摩地故（四是因為毗缽舍那品的三摩地），五由常委所作故（五是因為經常認真地去做）。 複次當知有十二種如實顯了行相（再次，應當知道有十二種如實顯現的行相），如攝異門分說（如《攝異門分》所說）。謂聽聞各別善取惡取故（即聽聞時分別善取和惡取），正教現量比量境界故（因為正教、現量、比量的境界），自相共相故（因為自相和共相），如所有性盡所有性（如所有性和盡所有性）。
【English Translation】 English version Its object is due to the non-inverted understanding of that realm. Furthermore, it is sustained by the karmas and afflictions of future existence. The seed consciousness of future existence, know that it is established relying on this. Because those do not exist, the three future states, as previously described, the differences in reasoning, growth, and expansion, know that all are completely extinguished. Moreover, precisely because of that consciousness without abiding, the causal and resultant aspects no longer grow, but are sustained by the paths. Furthermore, because the door of emptiness liberation is relied upon, it is called 'without action'. Because the door of wishlessness liberation is relied upon, it is called 'contentment'. Because the door of signlessness liberation is relied upon, it is said to be 'abiding'. Because of loving and repeatedly practicing them, one attains good liberation. Because all latent tendencies are completely extinguished, the mind is well liberated. From then on, one attains constant abiding, and though abiding in all activities, there is no fear. Having attained the aggregates, they naturally perish, and because the remaining causes are severed, there is no further rebirth. That contaminated consciousness, having been completely extinguished, has nowhere to go in all ten directions, except for the shadows of feelings and that aggregate of consciousness, the tree of consciousness. Know that, like a lamp, all return to quiescence. In the realm of Nirvana with remainder, based on the initial severance of afflictions, it is called 'tranquility'. Based on the second severance, it is called 'coolness'. Based on the third severance, it is called 'stillness'. Furthermore, because of three conditions, the tendency and abiding of consciousness are all non-existent: first, because of being natural and not defiled; second, because of the remaining non-defilement; third, because there are no assisting companions of other consciousnesses. Furthermore, the summary states: Severance, branches, reality, manifestation, conduct, conditions, unequal teachings, four kinds of sentient beings, four paths, five ultimate. Those who cultivate severance are generally embraced by five branches, and in severance, they can truly manifest all activities. First, due to bodily seclusion; second, due to mental seclusion; third, due to Samadhi of the Shamatha category; fourth, due to Samadhi of the Vipassana category; fifth, due to constant and diligent practice. Furthermore, know that there are twelve aspects of truly manifesting conduct, as explained in the 'Collection of Different Meanings'. Namely, hearing, separately taking good and bad; because of the realms of correct teachings, direct perception, and inference; because of self-characteristics and common characteristics; suchness and the nature of complete exhaustion.
故。入見究竟地故。
複次略有四種如實顯了行相道理智所緣事。謂住內法異生。于率爾墮境所起受中。不如實知增上力故。能令諸行流轉雜染。如實知故能令清凈。復有在家異生。于欣後有等所依中。不如實知增上力故。能令諸行流轉雜染。與彼相違能令清凈。復有諸外道。于所愛樂虛妄分別。定生喜愛。所依行中不如實知增上力故。能令諸行流轉雜染。與彼相違能令清凈。復有住于內法有學。依諸根境所有妄念。于余殘行不如實知增上力故。流轉雜染。斷余殘故便得清凈。當知於此一切品中。諸清凈品皆住內法。如是名為四所緣事。
複次由三因緣。如來所說教無與等。一者宣說不共法故。二者宣說無倒法故。三者宣說自覺法故。此中宣說。若趣薩迦耶集行。即是趣苦集行。若趣薩迦耶滅行。即是趣苦滅行。是名宣說不共法教。若復說言此真實有。是名宣說無倒法教。若復說言我如實知。是名宣說自覺法教。復有三種諸行流轉差別。一者薩迦耶是諸有情染著安足處所義故。二者世間是染著處敗壞義故。三者有是染著者更生義故。
複次彼有情眾略有四種。何等為四。一者一向安住可愛業果。即於此果耽著受用。謂生天處專行放逸。二者一向因轉。謂希求彼所有沙門若婆羅門。三者樂般涅槃諸有
【現代漢語翻譯】 現代漢語譯本：因此，能夠證入究竟地。
其次，略有四種如實顯了行相的道理所緣之事。第一種是安住于內法的異生（尚未開悟的凡夫），對於因一時衝動而產生的感受，由於不如實知其增上力（強大的影響力），導致諸行（各種行為）流轉雜染（被煩惱污染）。如實知其增上力，就能使其清凈。第二種是有家室的異生，對於貪戀後有（來世）等所依（依靠的事物），由於不如實知其增上力，導致諸行流轉雜染。與此相反，如實知就能使其清凈。第三種是外道，對於所愛樂的虛妄分別，產生強烈的喜愛，對於這種喜愛所依之行，由於不如實知其增上力，導致諸行流轉雜染。與此相反，如實知就能使其清凈。第四種是安住于內法的有學（正在學習的修行者），依賴諸根（眼耳鼻舌身意）和外境所產生的妄念，對於其餘殘餘之行，由於不如實知其增上力，導致流轉雜染。斷除其餘殘餘之行，便能得到清凈。應當知道，在所有這些品類中，所有清凈的品類都安住于內法。這些就叫做四種所緣之事。
其次，由於三種因緣，如來（佛陀）所說的教法是無與倫比的。第一，宣說不共法（獨特的教法）；第二，宣說無倒法（沒有顛倒的教法）；第三，宣說自覺法（自己覺悟的教法）。其中，宣說趣向薩迦耶（有身見）的集行（導致聚集的因），就是趣向苦（痛苦）的集行。宣說趣向薩迦耶的滅行（導致滅除的因），就是趣向苦的滅行。這叫做宣說不共法教。如果說『這是真實存在的』，這叫做宣說無倒法教。如果說『我如實地知道』，這叫做宣說自覺法教。又有三種諸行流轉的差別。第一，薩迦耶是有情眾生染著安身立命之處的意思。第二，世間是染著之處敗壞的意思。第三，有是染著者再次出生的意思。
其次，那些有情眾生略有四種。哪四種呢？第一種是一味安住于可愛業果（善業的結果），並且耽著受用這些果報，比如生於天界，專門行於放逸。第二種是一味追求因，比如希望得到那些沙門（出家修行者）或婆羅門（祭司）所擁有的。第三種是樂於般涅槃（完全寂滅）的諸有（存在）。
【English Translation】 English version: Therefore, one can enter the ultimate ground.
Furthermore, there are, in brief, four kinds of objects of wisdom that reveal the true nature of things. The first is that ordinary beings who abide in the inner Dharma, due to not truly knowing the increasing power of the feelings that arise from impulsive encounters with objects, cause the activities (karma) to flow and become defiled. Truly knowing it leads to purification. The second is that ordinary beings with households, due to not truly knowing the increasing power of their attachment to future existence and other supports, cause the activities to flow and become defiled. The opposite of this leads to purification. The third is that non-Buddhists, due to not truly knowing the increasing power of their attachment to the objects of their deluded discriminations, cause the activities to flow and become defiled. The opposite of this leads to purification. The fourth is that trainees who abide in the inner Dharma, due to not truly knowing the increasing power of the deluded thoughts that arise from the sense faculties and their objects, cause the remaining activities to flow and become defiled. Cutting off the remaining activities leads to purification. It should be known that among all these categories, all the pure categories abide in the inner Dharma. These are called the four objects of focus.
Furthermore, due to three reasons, the teachings spoken by the Tathagata (Buddha) are unparalleled. First, because they proclaim the uncommon Dharma (unique teachings). Second, because they proclaim the non-inverted Dharma (teachings without delusion). Third, because they proclaim the self-awakened Dharma (teachings of self-realization). In this context, proclaiming that going towards the accumulation of activities related to Sakaya (belief in a self) is going towards the accumulation of suffering. Proclaiming that going towards the cessation of activities related to Sakaya is going towards the cessation of suffering. This is called proclaiming the uncommon Dharma. If it is said, 'This truly exists,' this is called proclaiming the non-inverted Dharma. If it is said, 'I truly know,' this is called proclaiming the self-awakened Dharma. There are also three kinds of differences in the flow of activities. First, Sakaya is the meaning of a place where sentient beings are attached and find security. Second, the world is the meaning of a place of attachment that is subject to decay. Third, existence is the meaning of the attached one being reborn.
Furthermore, those sentient beings are, in brief, of four kinds. What are the four? First, those who dwell solely in the results of pleasant actions and are attached to enjoying those results, such as those born in the heavens who are solely engaged in indulgence. Second, those who solely seek the cause, such as those who desire what those Sramanas (renunciates) or Brahmanas (priests) possess. Third, those who delight in Nirvana (complete liberation) from all existence.
情眾。四者諸雜種類。謂住於此或住于果。耽著受用。或樂攝受當來愛果。或時時修涅槃資糧。離諸放逸。於前三種有情眾中。隨其所應當知世間彼集滅邊。及薩迦耶彼集滅邊。於後第四有情眾中。當知薩迦耶彼集彼滅趣道差別。
複次依二種道。當知施設四種行相。云何依二種道。謂依見道及依修道。云何施設四種行相。一應遍知行相。二應永斷行相。三應作證行相。四應修習行相。如是四種。三依見道。一依修道。入見道時諦現觀俱能遍知。苦斷一分集證一分。滅于彼一分能斷證者。于修道中為求無餘斷及證故。如所得道應勤修習。因修如是諸思擇道及修道故。永斷餘集證得余滅。
複次證得如是極究竟者。由五種相。應知究竟。何等為五。謂已證得苦及苦因無餘盡故。堪作他義一切自義皆圓滿故。證得畢竟斷及智故。能入究竟涅槃城故。既得入已於其聖住能安住故。于第一相有割愛等四種差別。如前應知。于第二相有阿羅漢盡諸漏等所有差別。如前應知。于第三相有畢竟究竟一切行事皆悉斷故。有畢竟無垢一切煩惱畢竟斷故。有畢竟梵行以為後邊。謂已獲得彼對治故。于第四相譬如世間具五種相名入宮城。隨闕一種不名為入。如是要具與彼相似五種相故。當知名入涅槃宮城。何等名具世間五相。一
【現代漢語翻譯】 現代漢語譯本 有情眾生。四者是各種各樣的眾生，他們或者安住於此世，或者安住于果位，貪戀享用，或者樂於攝取將來的愛果，或者時時修習涅槃的資糧，遠離各種放逸。對於前三種有情眾生，應當知道世間的集起和滅盡，以及薩迦耶（有身見）的集起和滅盡。對於后第四種有情眾生，應當知道薩迦耶的集起、滅盡以及趣向滅盡的道路的差別。
其次，依據兩種道，應當知道施設四種行相。什麼是依據兩種道？即依據見道和依據修道。什麼是施設四種行相？一是應遍知行相，二是應永斷行相，三是應作證行相，四是應修習行相。這四種行相中，三種依于見道，一種依于修道。進入見道時，諦現觀同時能夠遍知苦，斷除一部分集，證得一部分滅。在修道中，爲了求得無餘的斷除和證得，應當勤奮修習所獲得的道。因為修習這些思擇道和修道，所以能夠永遠斷除剩餘的集，證得剩餘的滅。
其次，證得這樣極究竟的境界，應當通過五種相來了解究竟。哪五種相？一是已經證得苦和苦因完全滅盡；二是堪能成辦他人的利益，一切自身的利益都圓滿；三是證得畢竟斷和智慧；四是能夠進入究竟的涅槃城；五是已經進入涅槃城后，能夠安住在聖者的住所。對於第一種相，有割愛等四種差別，如前所述應當知道。對於第二種相，有阿羅漢（斷盡煩惱者）斷盡一切煩惱等所有差別，如前所述應當知道。對於第三種相，有畢竟究竟，一切行為都完全斷除；有畢竟無垢，一切煩惱都畢竟斷除；有畢竟梵行作為最後邊際，即已經獲得對治。對於第四種相，譬如世間具備五種相才叫做進入宮城，缺少一種就不能叫做進入。同樣，要具備與此相似的五種相，才能叫做進入涅槃宮城。哪五種相叫做具備世間的五相？一
【English Translation】 English version Sentient beings. The fourth are the various kinds of beings who either dwell in this world or dwell in the fruition, indulging in enjoyment, or delighting in accumulating future fruits of love, or constantly cultivating the resources for Nirvana, and are free from all negligence. Among the first three kinds of sentient beings, one should know the arising and cessation of the world, as well as the arising and cessation of Sakaya (belief in a self). Among the latter fourth kind of sentient beings, one should know the difference between the arising, cessation, and the path leading to the cessation of Sakaya.
Furthermore, based on two kinds of paths, one should know the establishment of four kinds of aspects. What are the two kinds of paths? They are based on the path of seeing and the path of cultivation. What are the four kinds of aspects that are established? First, the aspect of knowing universally; second, the aspect of permanently abandoning; third, the aspect of realizing; fourth, the aspect of cultivating. Among these four aspects, three are based on the path of seeing, and one is based on the path of cultivation. When entering the path of seeing, the direct perception of the Truths simultaneously enables one to know suffering universally, abandon a portion of accumulation, and realize a portion of cessation. In the path of cultivation, in order to seek the complete abandonment and realization, one should diligently cultivate the path that has been attained. Because of cultivating these paths of discernment and cultivation, one can permanently abandon the remaining accumulation and realize the remaining cessation.
Furthermore, one who has attained such an ultimate state should be known to have attained it through five aspects. What are the five? First, having realized the complete cessation of suffering and the cause of suffering; second, being capable of benefiting others, and all one's own benefits are fulfilled; third, having realized ultimate abandonment and wisdom; fourth, being able to enter the ultimate city of Nirvana; fifth, having entered the city of Nirvana, being able to abide in the abode of the saints. Regarding the first aspect, there are four kinds of differences, such as detachment from love, as mentioned earlier. Regarding the second aspect, there are all the differences such as an Arhat (one who has extinguished afflictions) having extinguished all defilements, as mentioned earlier. Regarding the third aspect, there is ultimate completeness, all actions are completely abandoned; there is ultimate purity, all afflictions are ultimately abandoned; there is ultimate pure conduct as the final boundary, meaning one has already obtained the antidote. Regarding the fourth aspect, just as in the world, one is said to have entered a palace city when possessing five aspects, and is not said to have entered if one is missing one. Similarly, one must possess five aspects similar to these in order to be called entering the city of Nirvana. What are the five aspects called possessing worldly aspects? One
者辟宮城門。二者超逾隍塹而不墮落。三者深起果決而越度之。四者越隍塹已逼臨宮闕。五者非自非余之所希望。勝幢既仆徐入中宮。如是入宮無諸掛礙。入涅槃宮亦復如是。先斷能順五下分結。如彼辟門。次於涅槃起深坑想。無明怖畏斷無餘故。如超隍塹而不墮落。能到薩迦耶彼岸故。能持最後身故。如彼果決而越度之。將入無餘依涅槃界如逼宮闕。已斷有愛于諸境界無復愛生。遍於一切憍慢不起而入涅槃。如非自他之所希望。勝幢既仆徐入中宮。如前所說五種因緣。入涅槃宮當知亦爾。又既入已由二種相安住聖住。一由行故。二由住故。行由三相應正了知。一不共故。二無染故。三正依止所依止故。永斷順五下分結故。于諸欲中畢竟離欲。即於是處而遊行故。說名不共。於六恒住常攝受故。名為無染。於一分法思擇遠離。謂惡象馬等。於一分法思擇習近。謂衣服飲食等。是名為正依止所依。如是於行善清凈已。復由五相應了知住。謂若由此而住。若此為依。若由此離系。若此為依。若由此相應。當知此中由不動心解脫而住。於一分法思擇除遣。謂遊行散亂劬勞因緣身心疲怠。於一分法思擇忍受。謂寒熱等。是名為依。由於三種雜染離系。謂見雜染及愛雜染尋思雜染。由見雜染得離系故。於後有中心無動搖。由愛雜
【現代漢語翻譯】 現代漢語譯本 攻破宮城門。二者是超越護城河而不墜落。三者是深刻地發起果斷的行動並越過它。四者是越過護城河已經逼近宮闕。五者不是自己或他人所希望的。勝利的旗幟倒下後，緩緩進入中宮。像這樣進入宮殿沒有任何掛礙。進入涅槃宮也是這樣。首先斷除能夠順益五下分結（導致眾生輪迴于欲界的五種煩惱：有身見、戒禁取見、疑、貪慾、嗔恚），就像攻破城門。其次，對於涅槃生起深坑的想像，因為無明的怖畏完全斷除的緣故，就像超越護城河而不墜落。能夠到達薩迦耶（身見，認為五蘊的身心是真實的我）的彼岸的緣故，能夠持有最後身（不再受輪迴之身）的緣故，就像果斷地發起行動並越過它。將要進入無餘依涅槃界（沒有任何剩餘煩惱的涅槃境界）就像逼近宮闕。已經斷除有愛（對存在的愛）對於各種境界不再生起愛。對於一切憍慢（驕傲自滿）不起而進入涅槃，就像不是自己或他人所希望的，勝利的旗幟倒下後，緩緩進入中宮。像前面所說的五種因緣，進入涅槃宮應當知道也是這樣。 又已經進入之後，由兩種相安住于聖住（聖者所安住的境界）。一是通過行（行為）的方面，二是通過住（安住）的方面。行的方面由三種相應正確地了知。一是不共的緣故，二是無染的緣故，三是正確地依止所依止的緣故。永遠斷除順益五下分結的緣故，對於各種慾望中，畢竟遠離慾望，即于這個處所而滅的緣故，稱作不共。對於六恒住（六種持續的修行狀態：眼、耳、鼻、舌、身、意）常常攝受的緣故，稱作無染。對於一部分法思擇遠離，比如惡象、惡馬等。對於一部分法思擇習近，比如衣服、飲食等，這稱作正確地依止所依。像這樣對於行善清凈之後，又由五種相應了知住。如果由此而住，如果以此為依靠，如果由此離系（解脫），如果以此為依靠，如果由此相應。應當知道這其中由不動心解脫而住。對於一部分法思擇除遣，比如**、散亂、劬勞（辛勞）的因緣，身心疲憊。對於一部分法思擇忍受，比如寒冷、炎熱等，這稱作依靠。由於三種雜染離系，即見雜染（錯誤的見解）、愛雜染（貪愛）以及尋思雜染（雜亂的思緒）。由於見雜染得到離系的緣故，對於後有（未來的存在）中心無動搖。由於愛雜
【English Translation】 English version One is breaking through the palace gate. Two is surpassing the moat without falling. Three is deeply initiating decisive action and crossing over it. Four is crossing the moat and already approaching the palace. Five is not what oneself or others hope for. After the victory banner falls, slowly enter the central palace. Entering the palace in this way has no hindrances. Entering Nirvana Palace is also like this. First, cut off the five lower fetters (the five afflictions that cause sentient beings to be reborn in the desire realm: self-view, adherence to rites and rituals, doubt, craving for sensual pleasures, and hatred) that can facilitate, just like breaking through the city gate. Second, generate the imagination of a deep pit for Nirvana, because the fear of ignorance is completely cut off, just like surpassing the moat without falling. Being able to reach the other shore of Sakaya (self-view, thinking that the five aggregates of body and mind are the real self), being able to hold the last body (no longer receiving the body of reincarnation), just like decisively initiating action and crossing over it. About to enter the Nirvana realm without remainder (the state of Nirvana without any remaining afflictions) is like approaching the palace. Having cut off the love of existence, no longer generating love for various realms. Not generating pride and entering Nirvana for all arrogance, just like it is not what oneself or others hope for, after the victory banner falls, slowly enter the central palace. Like the five causes mentioned earlier, entering Nirvana Palace should be known to be the same. Moreover, after having already entered, abide in the holy abode (the state in which the holy ones abide) by two aspects. One is through the aspect of conduct, and the other is through the aspect of abiding. The aspect of conduct is correctly understood by three correspondences. One is because of being uncommon, two is because of being undefiled, and three is because of correctly relying on what is relied upon. Because of forever cutting off the five lower fetters that facilitate, in various desires, ultimately being apart from desire, that is, because of extinction in this place, it is called uncommon. Because of constantly embracing the six constant abidings (six continuous states of practice: eye, ear, nose, tongue, body, mind), it is called undefiled. Discriminatingly distancing oneself from a portion of the Dharma, such as evil elephants, evil horses, etc. Discriminatingly approaching a portion of the Dharma, such as clothing, food, and drink, etc., this is called correctly relying on what is relied upon. After purifying good conduct in this way, again, know the abiding by five correspondences. If one abides by this, if one relies on this, if one is detached (liberated) by this, if one relies on this, if one corresponds to this. It should be known that among these, one abides by the liberation of an unmoving mind. Discriminatingly eliminating a portion of the Dharma, such as the causes of **, distraction, and toil, physical and mental fatigue. Discriminatingly enduring a portion of the Dharma, such as cold, heat, etc., this is called reliance. Because of being detached from the three kinds of defilements, namely the defilement of views, the defilement of love, and the defilement of thought. Because of obtaining detachment from the defilement of views, the center of the mind does not waver for future existence. Due to the defilement of love
染得離系故。于諸境界不被漂淪。尋思雜染得離系故。尋思唯善無有不善。如是名為由此離系。此依四種靜慮無動三摩地。安住第一現法樂住。是名為依。由與無學心善解脫。慧善解脫而共相應。又離愛者。于第二身不復生故。于涅槃舍無退轉故。克證無上圓滿德故。由此五相應知圓滿住第一住。
複次嗢拖南曰。
二品總略三有異 勝解斷流轉有性 不善清凈善清凈 善說惡說師等別
略由三處總攝一切黑品白品。一由所遍知法故。二由遍知故。三由成遍知故。所遍知法者。謂苦諦集諦。當知總攝一切黑品。遍知者。謂滅諦。當知此攝白品一分。成遍知者。謂補特伽羅及道諦。補特伽羅雖是假有。當知亦是白品所攝。此即如來諸聖弟子。於世俗諦及勝義諦。皆悉善巧。依二道理如實隨觀。俱不可記。謂如來滅后。若有若無。亦有亦無。非有非無。皆不可取亦不可記。所以者何。且依勝義彼不可得。況其滅后或有或無。若依世俗為于諸行假立如來。為于涅槃若於諸行。如來滅后無有一行流轉可得。爾時何處假立如來。既無如來何有無等。若於涅槃。涅槃唯是無行所顯。絕諸戲論。自內所證絕戲論故。施設為有不應道理。亦復不應施設非有。勿當損毀施設妙有寂靜涅槃。又此涅槃極難知故。最微
【現代漢語翻譯】 現代漢語譯本 染污的尋思止息，因此對於各種境界不會被外物所迷惑。因為尋思雜染已經止息，所以尋思的只有善良而沒有不善良。像這樣就叫做由此離系。這是依據四種靜慮（指色界四禪定）和無動三摩地（指四禪之上的四空定）安住于第一現法樂住（指在禪定中體驗到的快樂）。這叫做依。由於與無學（指阿羅漢）的心解脫和慧解脫共同相應，又因為脫離了對愛的執著，所以不會再次投生到第二身（指欲界天）。在涅槃的捨棄中沒有退轉，因此能夠證得無上的圓滿功德。由此五種相應，應當知道圓滿安住于第一住。
再次，總結如下：
二品總略三有異，勝解斷流轉有性，不善清凈善清凈，善說惡說師等別。
總的來說，一切黑品（指不善法）和白品（指善法）可以由三個方面來概括：一是由所遍知法（指需要完全瞭解的法）的緣故；二是由遍知（指完全瞭解）的緣故；三是由成遍知（指成就完全瞭解）的緣故。所遍知法，指的是苦諦（指人生是苦的真理）和集諦（指產生痛苦的原因的真理），應當知道這概括了一切黑品。遍知，指的是滅諦（指消滅痛苦的真理），應當知道這概括了白品的一部分。成遍知，指的是補特伽羅（指人，個體）和道諦（指通往滅苦的道路的真理）。補特伽羅雖然是假有，應當知道也被白品所攝。這就是如來（指佛陀）和諸聖弟子，對於世俗諦（指世俗的真理）和勝義諦（指究竟的真理）都非常善巧，依據兩種道理如實地隨順觀察，都不可記說。例如如來滅度后，若是有，若是無，亦有亦無，非有非無，都不可取，也不可記說。為什麼呢？且依據勝義諦來說，如來是不可得的，更何況是滅度后或有或無。若依據世俗諦，只是對於諸行（指一切現象）假立為如來，對於涅槃（指寂滅的境界），如果對於諸行，如來滅度后沒有一行流轉可以得到，那時在哪裡假立如來呢？既然沒有如來，哪裡會有有無等等的說法呢？如果對於涅槃，涅槃唯是無行所顯現，斷絕一切戲論，是自己內心所證得的。因為斷絕了戲論，所以施設為有是不應道理的，也不應該施設為非有，不要因此而損毀施設妙有寂靜的涅槃。而且這個涅槃極其難以知曉，非常微妙。
【English Translation】 English version Because tainted thinking ceases, one is not swept away by external realms. Because tainted thinking has ceased, thinking is only of the good, with no unwholesome thoughts. This is called 'separation from attachment due to this.' This relies on the four dhyanas (referring to the four meditative states in the Form Realm) and the immovable samadhi (referring to the four formless attainments beyond the four dhyanas), dwelling in the first pleasant abiding in the present life (referring to the happiness experienced in meditation). This is called reliance. Because it corresponds with the mind's liberation and wisdom's liberation of the non-learner (referring to an Arhat), and because one is free from attachment to love, one is not reborn into a second body (referring to the Desire Realm). In the abandonment of Nirvana, there is no turning back, thus one can attain the supreme perfect virtue. Therefore, one should know that with these five correspondences, one dwells perfectly in the first dwelling.
Furthermore, the summary verse says:
'Two categories, summary, three existences differ, superior understanding cuts off the stream, existence of nature, unwholesome purity, wholesome purity, good speech, bad speech, teacher and others differ.'
In brief, all unwholesome qualities (black category) and wholesome qualities (white category) are summarized by three aspects: first, by the objects to be fully known; second, by the full knowing; third, by the accomplishment of full knowing. The objects to be fully known refer to the Truth of Suffering (Dukkha Satya) and the Truth of the Origin of Suffering (Samudaya Satya), which encompass all unwholesome qualities. Full knowing refers to the Truth of the Cessation of Suffering (Nirodha Satya), which encompasses a portion of the wholesome qualities. The accomplishment of full knowing refers to the Pudgala (individual, person) and the Truth of the Path to the Cessation of Suffering (Magga Satya). Although the Pudgala is provisionally existent, it should be known that it is also included in the wholesome qualities. This refers to the Tathagata (Buddha) and the noble disciples, who are skilled in both conventional truth (Samvriti Satya) and ultimate truth (Paramartha Satya), observing truthfully according to these two principles, both of which are indescribable. For example, after the Tathagata's Parinirvana, whether existent, non-existent, both existent and non-existent, or neither existent nor non-existent, all are unattainable and indescribable. Why? Because according to ultimate truth, the Tathagata is unattainable, let alone whether existent or non-existent after Parinirvana. According to conventional truth, the Tathagata is merely a provisional designation for phenomena. Regarding Nirvana, if, concerning phenomena, after the Tathagata's Parinirvana, no phenomenon can be found to continue, then where can the Tathagata be provisionally designated? Since there is no Tathagata, how can there be existence, non-existence, etc.? Regarding Nirvana, Nirvana is only manifested by the absence of phenomena, cutting off all conceptual proliferation, realized inwardly. Because conceptual proliferation is cut off, it is unreasonable to posit it as existent, nor should it be posited as non-existent, lest one undermine the wonderful existence of peaceful Nirvana. Moreover, this Nirvana is extremely difficult to know, and very subtle.
細故。說名甚深。種種非一。諸行煩惱斷所顯故。說名廣大。現量比量及正教量所不量故。說名無量。
複次由三因緣。內荷擔苦與外荷擔苦有其差別。一所荷擔。二能荷擔。三荷擔時。謂外荷擔色一分攝。或稈或薪或餘種類是所荷擔。愚夫乃以一切諸行為所荷擔。又外荷擔屬在身肩。是能荷擔。愚夫乃以一切愛蘊為能荷擔。又外荷擔唯以現肩荷擔所擔。愚夫乃以一切愛蘊荷擔所擔。欲舍所擔要併除蘊。無別方便而能棄捨。乃至未能捨所擔來恒常荷擔大重擔故。執持尪劣微弱細軟不靜肩故。長時無間荷所擔故。內有三德領受如是荷擔眾苦。外則不然。是名二種荷擔差別。
複次由五種相。愚夫內縛與彼外縛而有差別。謂彼外縛為色一分之所繫縛。或木或鐵或索所繫。愚夫乃為諸行所縛。又彼外縛他縛所縛。愚夫乃為自縛所縛。又彼外縛易可了知縛縛因緣脫脫方便。愚夫內縛一切難知。又彼外縛死後即無。愚夫內縛死後諸行隨逐往來循環不捨。又彼外縛所有出家能捨諸欲。便得解脫。一切怨仇不能拘礙。愚夫內縛雖得離欲。乃至有頂尚未能脫。況唯出家。當知此中在離欲位。魔羅于彼不得自在。未離欲位便得自在。其出家位未脫魔手。若在家位隨欲所作。未離欲位魔縛所縛。由世間道雖生有頂未脫魔罥。
【現代漢語翻譯】 現代漢語譯本： 細故（微小的事物）。說名為甚深（難以理解）。種種非一（多種多樣，不是單一的）。諸行煩惱斷滅所顯現的緣故，說名為廣大（無邊無際）。現量（直接感知）、比量（推理）以及正教量（聖賢教誨）都無法衡量的緣故，說名為無量（不可估量）。
再者，由於三種因緣，內在的負擔痛苦與外在的負擔痛苦存在差別。一是所負擔之物，二是能負擔者，三是負擔之時。所謂外在的負擔，是色（物質）的一部分，或者稻草，或者柴火，或者其他種類，是所負擔之物。愚昧的人卻將一切諸行（行為）作為所負擔之物。此外，外在的負擔依附在身體的肩膀上，是能負擔者。愚昧的人卻將一切愛蘊（貪愛）作為能負擔者。此外，外在的負擔僅僅用現在的肩膀來負擔所擔之物。愚昧的人卻用一切愛蘊來負擔所擔之物。想要捨棄所擔之物，必須一併去除五蘊（色、受、想、行、識），沒有其他方便可以丟棄。乃至未能捨棄所擔之物之前，恒常負擔著巨大的重擔。因為執持著虛弱、微小、細軟、不穩固的肩膀的緣故。長時間不間斷地負擔著所擔之物的緣故。內在有三種特性領受著這樣的負擔和眾多的痛苦，外在則不然。這就是兩種負擔的差別。
再者，由於五種相狀，愚昧的人的內在束縛與外在的束縛存在差別。所謂外在的束縛，是被色（物質）的一部分所繫縛。或者木頭，或者鐵鏈，或者繩索所束縛。愚昧的人卻被諸行（行為）所束縛。此外，外在的束縛是被他人所束縛。愚昧的人卻被自身所束縛。此外，外在的束縛容易瞭解束縛的原因和脫離的方便。愚昧的人的內在束縛一切都難以知曉。此外，外在的束縛死後就沒有了。愚昧的人的內在束縛死後，諸行（行為）跟隨，往來循環不捨。此外，外在的束縛，所有出家之人能夠捨棄各種慾望，便能得到解脫。一切怨家仇敵都不能拘禁阻礙。愚昧的人的內在束縛，即使能夠脫離慾望，乃至到達有頂天（色界最高的境界）也尚未能脫離。更何況僅僅是出家。應當知道，在這種離欲的地位，魔羅（魔王）對他們不能自在。在未離欲的地位，魔羅便能自在。出家之位尚未脫離魔的手掌。如果在家的地位，隨順慾望所作所為，未離欲的地位被魔的束縛所束縛。由於世間道（世俗的修行方法），即使能夠生到有頂天，也未能脫離魔的羅網。
【English Translation】 English version: 『Subtle』 (minor matters). It is called 『profound』 (difficult to understand). 『Various and not one』 (diverse, not singular). Because it is manifested by the cessation of actions and afflictions, it is called 『vast』 (boundless). Because it cannot be measured by direct perception (現量, pratyakṣa), inference (比量, anumāna), and valid testimony (正教量, āgama), it is called 『immeasurable』 (incalculable).
Furthermore, due to three causes, there is a difference between the internal burden of suffering and the external burden of suffering. First, what is burdened; second, who is burdened; and third, when it is burdened. The so-called external burden is a part of form (色, rūpa), either straw, or firewood, or other kinds, which is what is burdened. A foolish person takes all actions (諸行, saṃskāra) as what is burdened. Moreover, the external burden rests on the body's shoulders, which is who is burdened. A foolish person takes all aggregates of attachment (愛蘊, prema-skandha) as who is burdened. Moreover, the external burden is only burdened by the present shoulders. A foolish person burdens what is to be burdened with all aggregates of attachment. If one wants to abandon what is burdened, one must remove all five aggregates (色、受、想、行、識, pañca-skandha), and there is no other convenient way to discard it. Until one is unable to abandon what is burdened, one constantly bears a great heavy burden. Because one holds a weak, small, delicate, and unstable shoulder. Because one bears what is burdened for a long time without interruption. Internally, there are three qualities that receive such a burden and many sufferings, but externally it is not so. This is the difference between the two kinds of burdens.
Furthermore, due to five aspects, there is a difference between the internal bondage of a foolish person and the external bondage. The so-called external bondage is bound by a part of form (色, rūpa). Either bound by wood, or iron chains, or ropes. A foolish person is bound by actions (諸行, saṃskāra). Moreover, external bondage is bound by others. A foolish person is bound by himself. Moreover, external bondage is easy to understand the causes of bondage and the means of liberation. The internal bondage of a foolish person is all difficult to know. Moreover, external bondage ceases after death. The internal bondage of a foolish person follows after death, going back and forth in cycles without ceasing. Moreover, external bondage, all renunciants who can abandon various desires can attain liberation. All enemies cannot restrain or hinder them. The internal bondage of a foolish person, even if he can abandon desires, has not yet been liberated even after reaching the Peak of Existence (有頂天, Bhavāgra). How much more so for mere renunciants. It should be known that in this state of detachment from desire, Māra (魔羅, the demon king) cannot be at ease with them. In the state of non-detachment from desire, Māra can be at ease. The position of renunciation has not yet escaped the palm of the demon. If one is in the position of being at home, doing whatever one desires, the position of non-detachment from desire is bound by the demon's bondage. Because of the worldly path (世間道, laukikamārga), even if one can be born in the Peak of Existence, one has not escaped the net of the demon.
複次略由四相。當知如來與慧解脫阿羅漢等同分異分。由一種相說名同分。謂解脫等故。由三種相說名異分。謂現等覺故。能說法故。行正行故。此中如來無師自然修三十七菩提分法現等正覺。等正覺已遍依勝義。若於現法有能無能。若現見法不現見法。於一切種皆悉了達。是名自然等覺菩提。如是了達勝義法已。于其二障善得解脫。謂並習氣諸煩惱障及所知障。與諸天眾及余世間。為解脫師獨一無二。當知了達如是四相。是名自然等覺菩提。由此不與諸聲聞共。又依他義作所作等能說正法。由五種相當知不共。何等為五。一者如來如實了知一切種道為道。一切種非道為非道。二者知已如實宣說是道非道。為令趣道不趣非道。三者若有如所說道樂欲勤行。為令彼行攝受方便如理所引作意正道。以教授門而為宣說。四者彼如聖教行時。若有障礙止觀過失皆令除遣。五者若有隨順彼法皆令攝受。是名能說不同分法。此中正行不同分者。謂彼聲聞先依如來後行正行。夫如來者無少所依。又彼成就聲聞種性行於正行。而佛如來成自種性。又彼聲聞或已成熟或當成熟。非最後有菩薩身中二行可得。若未熟者彼隨道行能熟當來成熟相續。若已熟者彼于現法成大師。教如此二種如其聖教即如是行。若隨道行彼于來世當證涅槃。
若於現法成大師。教彼依此身便證聖道道果涅槃。即此聖道及聖道果。無損樂故名如實法。饒益性故又說為善。
複次于諸行中略有二種無我勝解。一者聞思增上勝解。二者修證增上勝解。此中聞思增上勝解。能與修證增上勝解作生依止。諸善男子凈信出家。雖覆在此極善殷到。且於其中不應喜足。要此為依于諸行中。漸次修習無常等想。證得無我增上勝解。為令彼證轉增勝故勤修觀解。
複次由四種相。應知諸行有二種斷。何等為四。一諸纏斷故。二隨眠斷故。三後有諸行因性斷故。四現在諸行染行斷故。如是四種當知總說為二種斷。謂煩惱斷及以事斷。前之二相名煩惱斷。后之二相說為事斷。
複次于欲界中諸行流轉初中后位。當知略有三種密苦。一者生時為其胎藏所覆障故。有覆障苦。二者生已處嬰稚位多疾病苦。三者衰耄諸根成熟有老死苦。又彼諸行流轉生起初中后滅。當知即是三種苦滅。
複次有三有性。為斷彼故諸聖弟子當勤修學。一依過去為因有性。由是因緣凈信舍家趣于非家。深見過患厭棄諸欲。二依未來所生諸行為因有性。三依現在未斷意樂雜染有性。為斷如是三種有性故。有三斷。謂無顧戀故。不欣樂故。斷離欲滅界整合故。
複次于諸行中略有二種離增上慢觀
【現代漢語翻譯】 現代漢語譯本：如果有人在現世就能成為大師，教導他人依靠此身便能證得聖道、道果和涅槃，那麼這聖道以及聖道之果，因為沒有損害的安樂，所以被稱為如實之法。又因為它具有饒益的性質，所以也被稱為善法。 其次，對於諸行（一切事物）的觀察，大致有兩種無我勝解（深刻理解）：一是通過聽聞和思考而增長的勝解，二是通過修行和證悟而增長的勝解。其中，通過聽聞和思考而增長的勝解，能夠作為修行和證悟而增長的勝解的生起依止。那些具有清凈信仰而出家的善男子，即使在此方面非常精進，也不應該滿足。要以此為基礎，對於諸行，逐漸修習無常等觀想，證得無我增上勝解。爲了使他們的證悟更加殊勝，應當勤奮地修習觀解。 其次，通過四種相狀，應當知道諸行有兩種斷滅。是哪四種呢？一是諸纏（煩惱的束縛）斷滅，二是隨眠（潛在的煩惱）斷滅，三是後有（未來的存在）諸行的因性斷滅，四是現在諸行的染污行為斷滅。這四種相狀總的來說可以歸納為兩種斷滅，即煩惱斷和事斷。前兩種相狀稱為煩惱斷，后兩種相狀稱為事斷。 其次，在欲界中，諸行的流轉，在初、中、后三個階段，應當知道大致有三種隱蔽的痛苦。一是出生時，因為被胎藏所覆蓋和障礙，所以有覆障之苦。二是出生后，處於嬰幼兒時期，多有疾病之苦。三是衰老時，諸根成熟，有衰老和死亡之苦。另外，那些諸行的流轉生起，在初、中、后滅亡時，應當知道就是三種苦滅。 其次，有三種有性（存在的狀態），爲了斷除它們，諸聖弟子應當勤奮修學。一是依賴過去為因而產生的有性，因為這個因緣，具有清凈信仰的人捨棄家庭，走向非家庭的生活，深刻地看到過患，厭棄各種慾望。二是依賴未來所生的諸行為因而產生的有性。三是依賴現在未斷的意樂雜染而產生的有性。爲了斷除這三種有性，所以有三種斷滅：即因為沒有顧戀，因為不欣樂，斷離欲滅界整合。 其次，對於諸行的觀察，大致有兩種離增上慢觀（遠離我慢的觀察）。
【English Translation】 English version: If someone can become a master in this very life, teaching others to rely on this body to attain the Holy Path, the fruit of the Path, and Nirvana, then this Holy Path and its fruit, because of the undiminished bliss, are called the Dharma as it is. And because it has the nature of benefiting, it is also called good. Furthermore, regarding the observation of all phenomena (all things), there are roughly two kinds of 'no-self' profound understanding (deep comprehension): one is the profound understanding that increases through hearing and thinking, and the other is the profound understanding that increases through practice and realization. Among these, the profound understanding that increases through hearing and thinking can serve as the basis for the arising of the profound understanding that increases through practice and realization. Those virtuous men who have pure faith and have left home, even if they are very diligent in this regard, should not be satisfied. They should use this as a foundation to gradually cultivate thoughts of impermanence, etc., regarding all phenomena, and attain the profound understanding of 'no-self'. In order to make their realization even more excellent, they should diligently cultivate contemplation and understanding. Furthermore, through four characteristics, it should be known that there are two kinds of cessation of all phenomena. What are the four? First, the cessation of all entanglements (the bondage of afflictions); second, the cessation of latent afflictions; third, the cessation of the causal nature of future existences; and fourth, the cessation of the defiled actions of present phenomena. These four characteristics can be summarized into two kinds of cessation: the cessation of afflictions and the cessation of events. The first two characteristics are called the cessation of afflictions, and the latter two characteristics are called the cessation of events. Furthermore, in the Desire Realm, the cycle of all phenomena, in the initial, middle, and final stages, it should be known that there are roughly three kinds of hidden sufferings. First, at the time of birth, because of being covered and obstructed by the womb, there is the suffering of being covered and obstructed. Second, after birth, in infancy, there is much suffering from illness. Third, in old age, when the faculties are mature, there is the suffering of aging and death. In addition, the cycle of those phenomena, arising and ceasing in the initial, middle, and final stages, it should be known that this is the cessation of the three sufferings. Furthermore, there are three kinds of existence (states of being), and in order to cut them off, all holy disciples should diligently study. First, the existence that arises depending on the past as a cause; because of this cause, those with pure faith abandon their homes and go to the homeless life, deeply seeing the faults and renouncing all desires. Second, the existence that arises depending on future phenomena as a cause. Third, the existence that arises depending on the undefiled intentional defilement in the present. In order to cut off these three kinds of existence, there are three kinds of cessation: because there is no attachment, because there is no delight, the cessation of detachment from the realm of desire is integrated. Furthermore, regarding the observation of all phenomena, there are roughly two kinds of observation that are free from arrogance.
無我見。何等為二。一不善清凈。二善清凈。云何名為不善清凈。謂如有一遠離而住。依觀諸行無常性忍。由世間智于無我性發生勝解。因此勝解于眼所識色乃至意所識法等隨觀察。我我所相不現行故。說名為斷。又能制伏四外系所攝貪瞋癡三種所有。謂貪慾身繫攝貪所有。瞋恚身繫攝瞋所有。餘二身繫攝癡所有。當知此中極鄙穢義是所有義。離增上慢無我智者如理作意。共相應故定地攝故。當知此智由二因緣不善清凈。一者即於此時。謂于趣入順抉擇分善根位時。有粗我慢隨入微細現行作意間無間轉。由是因緣作如是念。我今于空能修能證。空是我有。由是空故計我為勝。如空無相及無所有當知亦爾。二者能令彼法現行因緣。謂于諸欲或薩迦耶有染愛識。由於如是有染愛識。不遍了知增上力故。便為諸欲薩迦耶愛之所漂溺。由此意樂於彼涅槃不能趣入。其心退還。如前已說。又由八相能遍了知。遍了知故除諸過患。當知是名極善清凈。離增上慢無我真智。又於此中已滅壞故。滅壞法故。說名無常。諸業煩惱所整合故。說名有為。由昔願力所整合故。名思所造。從自種子現在外緣所整合故。說名緣生。于未來世衰老法故。說名盡法。死歿法故。說名歿法。未老死來為疾病等種種災橫所逼惱故。名破壞法。由依現量能離
【現代漢語翻譯】 現代漢語譯本 無我見。什麼是兩種無我見呢？一是『不善清凈』，二是『善清凈』。 什麼叫做『不善清凈』呢？譬如，有一個人遠離喧囂而居住，依靠觀察諸行（Samskara）的無常性而安忍。由於世間智慧，對於無我性（Anatta）產生殊勝的理解。因為這種殊勝的理解，對於眼睛所認識的色（Rupa），乃至意識所認識的法（Dharma）等，隨之觀察。因為『我』（Atman）和我所（Atmaniya）的相狀不顯現的緣故，所以稱為『斷』。又能制伏四種外在束縛所包含的貪（Lobha）、嗔（Dosa）、癡（Moha）三種煩惱。所謂的貪慾身繫包含貪的所有，嗔恚身繫包含嗔的所有，其餘兩種身繫包含癡的所有。應當知道，這裡面極其鄙陋污穢的意義就是『所有』的意義。遠離增上慢的無我智者，如理作意，共同相應，安住于禪定之地。應當知道，這種智慧由於兩種因緣而『不善清凈』。一者，就是在此時，處於趣入順抉擇分善根位時，有粗大的我慢隨著微細的現行作意，時斷時續地運轉。由於這種因緣，產生這樣的念頭：我現在對於空效能修習能證悟，空性是我的。因為是空性的緣故，就認為我勝過一切。如空無相及無所有，應當知道也是這樣。 二者，能令那些法現行的因緣，就是對於諸欲（Kama）或者薩迦耶（Satkayaditthi，有身見）有染污的愛著。由於對於如是之法有染污的愛著，不能普遍了知增上力的緣故，就被諸欲和薩迦耶愛所漂溺。由於這種意樂，對於涅槃（Nirvana）不能趣入，他的心退還，如前面已經說過的。又由於八種相狀能夠普遍了知，因為普遍了知的緣故，去除各種過患。應當知道，這叫做極善清凈，遠離增上慢的無我真智。又於此中，因為已經滅壞的緣故，因為是滅壞之法的緣故，所以稱為無常（Anicca）。因為諸業和煩惱所整合的緣故，所以稱為有為（Sankhata）。由於過去願力所整合的緣故，稱為思所造。從自身種子和現在外緣所整合的緣故，稱為緣生（Paticcasamuppada）。于未來世是衰老之法的緣故，稱為盡法。是死亡之法的緣故，稱為歿法。在未衰老死亡到來之前，被疾病等等各種災禍所逼惱的緣故，稱為破壞法。由於依靠現量能夠遠離。 English version The view of no-self (Anatta). What are the two types? One is 'impure non-self', and the other is 'pure non-self'. What is called 'impure non-self'? For example, someone lives in seclusion, relying on the contemplation of the impermanence (Anicca) of all phenomena (Samskara) and enduring it. Due to worldly wisdom, they develop a superior understanding of the nature of no-self (Anatta). Because of this superior understanding, they observe the forms (Rupa) perceived by the eye, and even the phenomena (Dharma) perceived by the mind. Because the characteristics of 'self' (Atman) and 'what belongs to self' (Atmaniya) do not appear, it is called 'severance'. Furthermore, they can subdue the three afflictions contained within the four external bonds: greed (Lobha), hatred (Dosa), and delusion (Moha). The bond of greed includes all forms of greed, the bond of hatred includes all forms of hatred, and the remaining two bonds include all forms of delusion. It should be known that the meaning of extreme baseness and impurity here is the meaning of 'possession'. Those with non-self wisdom, free from arrogance, attend to things as they truly are, are in harmony with it, and abide in a state of meditative stability. It should be known that this wisdom is 'impure non-self' due to two causes. First, at this very moment, when entering the stage of wholesome roots that accord with discernment, a coarse arrogance subtly arises and operates intermittently. Due to this cause, they have thoughts such as: 'I am now able to cultivate and realize emptiness (Sunyata), emptiness belongs to me. Because of emptiness, I consider myself superior.' Know that it is the same for emptiness without characteristics and without anything. Second, the causes that allow those phenomena to manifest are the defiled attachment to desires (Kama) or the view of self (Satkayaditthi). Because of this defiled attachment, they are unable to fully understand the power of increase, and are drowned by desires and the love of self. Due to this intention, they cannot enter Nirvana, and their mind retreats, as has been said before. Furthermore, they can fully understand through eight aspects, and because of this full understanding, they remove all faults. It should be known that this is called extremely pure, true wisdom of no-self, free from arrogance. Moreover, within this, because it has already been destroyed, because it is a dharma of destruction, it is called impermanent (Anicca). Because it is assembled by karma and afflictions, it is called conditioned (Sankhata). Because it is assembled by past vows, it is called mind-made. Because it is assembled from its own seed and present external conditions, it is called dependently originated (Paticcasamuppada). Because it is subject to aging in the future, it is called subject to decay. Because it is subject to death, it is called subject to demise. Before aging and death arrive, it is afflicted by illnesses and various calamities, so it is called subject to destruction. Because it can be separated by relying on direct perception.
【English Translation】 English version The view of no-self (Anatta). What are the two types? One is 'impure purification', and the other is 'pure purification'. What is called 'impure purification'? For example, someone lives in seclusion, relying on the contemplation of the impermanence (Anicca) of all phenomena (Samskara) and enduring it. Due to worldly wisdom, they develop a superior understanding of the nature of no-self (Anatta). Because of this superior understanding, they observe the forms (Rupa) perceived by the eye, and even the phenomena (Dharma) perceived by the mind. Because the characteristics of 'self' (Atman) and 'what belongs to self' (Atmaniya) do not appear, it is called 'severance'. Furthermore, they can subdue the three afflictions contained within the four external bonds: greed (Lobha), hatred (Dosa), and delusion (Moha). The bond of greed includes all forms of greed, the bond of hatred includes all forms of hatred, and the remaining two bonds include all forms of delusion. It should be known that the meaning of extreme baseness and impurity here is the meaning of 'possession'. Those with non-self wisdom, free from arrogance, attend to things as they truly are, are in harmony with it, and abide in a state of meditative stability. It should be known that this wisdom is 'impure purification' due to two causes. First, at this very moment, when entering the stage of wholesome roots that accord with discernment, a coarse arrogance subtly arises and operates intermittently. Due to this cause, they have thoughts such as: 'I am now able to cultivate and realize emptiness (Sunyata), emptiness belongs to me. Because of emptiness, I consider myself superior.' Know that it is the same for emptiness without characteristics and without anything. Second, the causes that allow those phenomena to manifest are the defiled attachment to desires (Kama) or the view of self (Satkayaditthi). Because of this defiled attachment, they are unable to fully understand the power of increase, and are drowned by desires and the love of self. Due to this intention, they cannot enter Nirvana, and their mind retreats, as has been said before. Furthermore, they can fully understand through eight aspects, and because of this full understanding, they remove all faults. It should be known that this is called extremely pure purification, true wisdom of no-self, free from arrogance. Moreover, within this, because it has already been destroyed, because it is a dharma of destruction, it is called impermanent (Anicca). Because it is assembled by karma and afflictions, it is called conditioned (Sankhata). Because it is assembled by past vows, it is called mind-made. Because it is assembled from its own seed and present external conditions, it is called dependently originated (Paticcasamuppada). Because it is subject to aging in the future, it is called subject to decay. Because it is subject to death, it is called subject to demise. Before aging and death arrive, it is afflicted by illnesses and various calamities, so it is called subject to destruction. Because it can be separated by relying on direct perception.
欲故能斷滅故。名于現法得離欲法及以滅法。當知此中除離欲法及以滅法。由所餘相略觀三世所有過患。由所除相觀彼出離。若由如是過患出離遍知。彼識名善遍知一切法中無有我性。名諸法印。即此法印隨論道理法王所造。于諸聖身不為惱害。隨喜能得一切聖財。由此自然吉安超度生死廣大險難長道。是故亦名眾聖法印。當知此中由前名通達智。由后名善清凈見。
複次應知由五種相於內外法師及弟子高下差別。一由住故。二由御眾故。三由論抉擇故。四由建立開顯道故。五由行故。謂諸外道師及弟子。恒常住于憒鬧之住。內法師弟時時住于極寂靜住。是名第一高下差別。又外道師由自有量出家弟子。諸外道僧說名有僧。由自有量在家弟子。諸外道眾說名有眾。希彼一切共許為師故名眾師。愚類眾生咸謂有德。是故說名共推善色。當知如來與彼相違。雖為一切天及世間無上大師。于彼同尊而無所冀。又外道師與自弟子共興議論抉擇之時。凡有所說展轉意解。各各差別不相扶順。轉增愚昧非凈其智。當知內法與彼相違。又外道師為諸弟子。依止無因不平等因。施設建立開顯其道。聽聞如是不正法故。為大羅剎嬈亂其心。又由不正尋思相應非理作意其心散動。以於他所懷勝負心咎責於他。若他反詰便興卒暴。不審
【現代漢語翻譯】 現代漢語譯本：因為希望斷滅的緣故，這被稱為在現世中獲得離欲之法以及滅法。應當知道，這裡除了離欲之法以及滅法之外，通過其餘的方面，簡略地觀察三世所有的過患；通過所去除的方面，觀察從這些過患中的出離。如果通過像這樣對過患的出離有了全面的瞭解，那麼這種認識被稱為善於全面瞭解，並且在一切法中沒有我性，這被稱為諸法印。這個法印遵循論述的道理，是法王所創造的，對於聖者們的身心不會造成惱害。隨喜這個法印能夠獲得一切聖者的財富。因此，自然而然地能夠吉祥地超越生死廣大險難的長途。所以，它也被稱為眾聖法印。應當知道，這裡通過前面的名稱來通達智慧，通過後面的名稱來獲得良好清凈的見解。
此外，應當知道，通過五種方面可以區分內外道法師和弟子的高下差別：一是由於所住之處；二是由於管理大眾；三是由於論辯抉擇；四是由於建立開顯道；五是由於行為。外道師和弟子總是住在喧鬧的地方，而內道法師和弟子時常住在極其寂靜的地方。這是第一種高下差別。此外，外道師因為有一定數量的出家弟子，所以外道僧團被稱為有僧；因為有一定數量的在家弟子，所以外道團體被稱為有眾。希望他們一切都共同推許自己為師，所以被稱為眾師。愚昧的眾生都認為他們有德行，所以被稱為共同推舉的善色。應當知道，如來與他們相反，雖然是天界和世間無上的大師，但對於他們的共同尊重卻沒有任何期望。此外，外道師與自己的弟子共同進行議論抉擇時，凡是所說的都是輾轉意解，各自差別，不能互相扶持順應，反而增加愚昧，不能清凈他們的智慧。應當知道，內道與他們相反。此外，外道師為弟子們，依靠無因或不平等的因，設施建立開顯他們的道。聽聞這樣不正的法，會被大羅剎擾亂他們的心。又由於與不正的尋思相應，進行非理作意，他們的心散亂。因為對他人懷有勝負之心，就責備他人。如果他人反駁，就突然發怒，不審慎。
【English Translation】 English version: Because of the desire to extinguish, it is called obtaining detachment from desire and the cessation of suffering in this very life. It should be known that, apart from detachment from desire and the cessation of suffering, through the remaining aspects, one briefly observes all the faults of the three times; through the aspects that are removed, one observes the liberation from these faults. If, through such a comprehensive understanding of liberation from suffering, this knowledge is called skillful comprehensive understanding, and in all dharmas there is no self-nature, this is called the Dharma Seal. This Dharma Seal follows the reasoning of the treatises, is created by the Dharma King, and will not cause harm to the bodies and minds of the saints. Rejoicing in this Dharma Seal can obtain all the wealth of the saints. Therefore, naturally and auspiciously, one can transcend the vast and perilous long journey of birth and death. Therefore, it is also called the Dharma Seal of all Saints. It should be known that here, the former name is for penetrating wisdom, and the latter name is for obtaining good and pure view.
Furthermore, it should be known that there are five aspects by which to distinguish the superiority and inferiority of external and internal Dharma masters and disciples: first, by dwelling; second, by managing the assembly; third, by debating and deciding; fourth, by establishing and revealing the path; and fifth, by conduct. External masters and disciples always dwell in noisy places, while internal Dharma masters and disciples often dwell in extremely quiet places. This is the first difference in superiority and inferiority. Furthermore, because external masters have a certain number of ordained disciples, the external Sangha is called 'having a Sangha'; because they have a certain number of lay disciples, the external community is called 'having a community'. They hope that everyone will jointly acknowledge them as teachers, so they are called 'teachers of the multitude'. Foolish beings all think they have virtue, so they are called 'good appearances jointly promoted'. It should be known that the Tathagata is the opposite of them; although he is the supreme master of the heavens and the world, he has no expectations for their joint respect. Furthermore, when external masters and their disciples jointly engage in debate and decision-making, whatever is said is interpreted in a roundabout way, with each having different interpretations, unable to support and agree with each other, but instead increasing ignorance and failing to purify their wisdom. It should be known that the internal Dharma is the opposite of them. Furthermore, external masters, for their disciples, rely on causeless or unequal causes to establish and reveal their path. Hearing such incorrect Dharma, their minds are disturbed by great Rakshasas. Also, because they are associated with incorrect thinking and engage in irrational attention, their minds are scattered. Because they harbor a desire to win or lose against others, they blame others. If others retort, they suddenly become angry, without careful consideration.
思擇。輕出言詞。自為無因不平等因所覆藏故。名為雜染。由此愚夫于染因緣。若自若他不如實知故。名愚昧。離清凈故。名不明瞭。于清凈因不善巧故。說名不善。又乃至於應所說語。如所說語。是處說語。如是一切不如實知。是故說彼為不知量。為不知因。當知內法與彼相違。又諸外道師及弟子雖無異說。所說無減無顛倒故。雖不流漫所說無增無加益故。雖等所說義相似故。雖是法說文平等故。雖復記別法及隨法。然于同法樂為朋黨。當知彼於法隨法行自義證得不放逸者。尚不能得。況縱逸者。彼由如是不得自義。便為他論制伏。輕毀並彼所受諸惡邪法。當知內法與彼相違。是名五種高下差別。
複次由四種相。當知諸行非定苦染。又由四相。非定樂凈。如是四相總依三事。何等為三。一依生處故。二依受故。三依世故。此中樂者。謂在第三靜慮。樂所隨者。謂在人中。容有二種。喜樂遍者。謂在初二靜慮。未永離樂者。謂在第四靜慮已上。此中苦者。謂在餓鬼及以傍生。苦所隨者。謂在人中。憂苦遍者。謂在那落迦。未永離苦者。謂在上天眾中。當苦所隨故。又言樂者。謂不苦不樂受現在前位。樂所隨者。謂苦受現在前位。喜樂遍者。謂樂受現在前位。不永離樂者。謂於一切位樂因所隨故。若與此相違當
【現代漢語翻譯】 現代漢語譯本： 思擇（思考選擇）。輕率地說出言語，因為被無因、不平等因所覆蓋隱藏的緣故，這被稱為雜染。由於這個原因，愚昧的人對於染污的因緣，無論是自己的還是他人的，都不能如實地瞭解，所以被稱為愚昧。因為遠離清凈的緣故，被稱為不明瞭。因為對於清凈的因不善於運用，所以被稱為不善。而且，對於應該說的言語，以及所說的言語，在適當的場合說言語，像這樣的一切都不能如實地瞭解，因此說他們是不知量，是不知因。應當知道，內道佛法與他們的情況相反。
此外，外道師及其弟子雖然沒有不同的說法，但所說的話沒有減少也沒有顛倒的緣故；雖然不流於散漫，但所說的話沒有增加也沒有額外新增的緣故；雖然相等，但所說的意義相似的緣故；雖然是法說，但文句平等的緣故；雖然能夠記別法以及隨法，然而對於相同的法卻樂於結黨營私。應當知道，他們在法隨法行中，對於那些自我利益的證得不放逸的人尚且不能得到，更何況是放縱的人呢？他們由於這樣不能得到自己的利益，便被其他的論點所制伏，受到輕視和譭謗，以及他們所接受的各種邪惡的法。應當知道，內道佛法與他們的情況相反。這被稱為五種高下差別。
再者，通過四種相，應當知道諸行不是一定都是苦和染污的。又通過四種相，不是一定都是樂和清凈的。像這樣的四種相總共依賴於三件事。哪三件事呢？一是依賴於生處的緣故，二是依賴於感受的緣故，三是依賴於世間的緣故。這裡所說的樂，是指在第三禪定中。樂所隨，是指在人道中，容許有兩種情況。喜樂遍，是指在初禪和二禪中。未永離樂，是指在第四禪定以上。這裡所說的苦，是指在餓鬼道和畜生道中。苦所隨，是指在人道中。憂苦遍，是指在地獄中。未永離苦，是指在上天眾中，當苦所隨的緣故。又說樂，是指不苦不樂的感受現在前的狀態。樂所隨，是指苦受現在前的狀態。喜樂遍，是指樂受現在前的狀態。不永離樂，是指在一切狀態中樂的因所隨的緣故。如果與此相反，應當
【English Translation】 English version: Discernment (Sithize). To speak words lightly, because they are covered and hidden by causeless and unequal causes, this is called defilement (Zaran). For this reason, foolish people do not truly understand the causes and conditions of defilement, whether their own or others', so they are called ignorant (Yumei). Because they are far from purity, they are called unclear (Bumingliao). Because they are not skilled in the causes of purity, they are called unskilled (Busan). Moreover, they do not truly understand what should be said, what is said, and speaking in the appropriate situation; therefore, they are said to be ignorant of measure and ignorant of causes. It should be known that the inner Dharma (Neifa) is contrary to them.
Furthermore, although the teachers and disciples of external paths (Waidào) do not have different sayings, what they say is neither reduced nor inverted; although it does not flow loosely, what they say is neither increased nor additionally added; although it is equal, the meaning of what they say is similar; although it is Dharma speech, the sentences are equal; although they can distinguish the Dharma and the accompanying Dharma, they are happy to form factions for the same Dharma. It should be known that in the practice of Dharma and accompanying Dharma, even those who are not negligent in attaining their own benefit cannot obtain it, let alone those who are indulgent? Because they cannot obtain their own benefit in this way, they are subdued by other arguments, despised and slandered, and the various evil Dharmas they have accepted. It should be known that the inner Dharma is contrary to them. This is called the five kinds of high and low differences.
Moreover, through four aspects, it should be known that actions are not necessarily suffering and defilement. Also, through four aspects, they are not necessarily happiness and purity. These four aspects depend on three things in total. What are the three things? First, it depends on the place of birth; second, it depends on the feeling; third, it depends on the world. Here, happiness (Le) refers to the third Dhyana (Jinglv). 'Accompanied by happiness' (Lesuishun) refers to the human realm (Renzhong), where there may be two situations. 'Joy and happiness pervade' (Xilebian) refers to the first and second Dhyanas. 'Not permanently separated from happiness' (Weiyonglile) refers to the fourth Dhyana and above. Here, suffering (Ku) refers to the hungry ghost realm (Egui) and the animal realm (Pangsheng). 'Accompanied by suffering' (Kusuishun) refers to the human realm. 'Sorrow and suffering pervade' (Youkubian) refers to the hell realm (Naluojia). 'Not permanently separated from suffering' (Weiyongliku) refers to the upper heavens (Shangtianzhong), because it is accompanied by suffering. Also, 'happiness' refers to the state where neither suffering nor happiness is present. 'Accompanied by happiness' refers to the state where suffering is present. 'Joy and happiness pervade' refers to the state where happiness is present. 'Not permanently separated from happiness' refers to the cause of happiness accompanying in all states. If it is contrary to this, it should
知苦差別。又言樂者。謂順樂行及樂已滅。樂所隨者。謂有樂因於未來世當生起樂。喜樂遍者。謂于現在隨順樂處。未永離樂者。謂餘三世。與此相違苦差別四。如應當知。
瑜伽師地論卷第八十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十八
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事行擇攝第一之四
複次嗢拖南曰。
二智並其事 樂等行轉變 請無請說經 涅槃有二種
智有二種。一者正智。二者邪智。此中正智依有事生。邪智亦爾。雖此二智俱依有事。然正智如實取事。邪智邪分別不如實取事。由有正教如理作意為前行故。于所知境正智得生。由有邪教非理作意為前行故。于所知境邪智得生。非正智生壞所知境。但於此境舍于邪執而起正智。如闇中色。明燈生時不壞此色。但能照了。當知此義亦復如是。
複次隨順樂受諸行與無常相共相應故。若至苦位爾時說名損惱迫迮。若至不苦不樂位。爾時方於行苦名苦迫迮。若不至彼位。便應畢竟唯順樂受勿至餘位。又生老等法所隨諸行皆悉是苦。彼若至疾病位。說名損惱迫迮。若至生等苦位。名苦迫迮。若不至彼位。于諸行中生等苦因之所隨逐。勿至果位。又本
【現代漢語翻譯】 現代漢語譯本 瞭解苦的差別。又說樂，是指順應快樂的行為以及快樂已經止息。樂所隨，是指有產生快樂的原因，在未來世將生起快樂。喜樂遍，是指在現在隨順快樂的處境。未永離樂，是指其餘三世（過去、未來、現在）。與此相反的苦的四種差別，應當如實瞭解。
《瑜伽師地論》卷第八十七 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第八十八
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝事分中契經事行擇攝第一之四
其次，總結說：
二智及其事，樂等行轉變； 請無請說經，涅槃有二種。
智有二種：一是正智，二是邪智。其中，正智依賴於事物而生起，邪智也是如此。雖然這兩種智慧都依賴於事物，但正智如實地認識事物，邪智則錯誤地分別，不能如實地認識事物。由於有正確的教導和如理作意作為先導，因此對於所知的境界，正智得以生起。由於有錯誤的教導和不如理作意作為先導，因此對於所知的境界，邪智得以生起。正智的生起並不會破壞所知的境界，只是對於這個境界捨棄錯誤的執著，而生起正確的智慧。就像黑暗中的顏色，明燈亮起時不會破壞這個顏色，只是能夠照亮它。應當知道這個道理也是如此。
其次，隨順快樂感受的諸行，因為與無常的相狀共同相應，如果到了痛苦的境地，那時就稱為損惱逼迫。如果到了不苦不樂的境地，那時才對於行苦稱為苦的逼迫。如果不至彼位，便應畢竟唯順樂受勿至餘位。又生老等法所隨諸行皆悉是苦。彼若至疾病位，說名損惱迫迮。若至生等苦位，名苦迫迮。若不至彼位，于諸行中生等苦因之所隨逐，勿至果位。又本
【English Translation】 English version Understanding the distinctions of suffering. Furthermore, 'pleasure' refers to actions that accord with pleasure and the cessation of pleasure. 'Accompanied by pleasure' refers to having causes of pleasure that will arise in future lives. 'Pervaded by joy and pleasure' refers to being in situations that accord with pleasure in the present. 'Not permanently separated from pleasure' refers to the other three times (past, future, present). The four distinctions of suffering, which are the opposite of these, should be understood accordingly.
Yogācārabhūmi-śāstra, Scroll 87 Taisho Tripitaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 88
Said by Bodhisattva Maitreya (Maitreya Bodhisattva)
Translated under imperial decree by the Tripiṭaka Master Xuanzang (Xuanzang) Selection and Compilation of Sūtra Practices in the Section on Compendium of Matters, Chapter One, Part Four
Next, the summary states:
Two Wisdoms and their objects, Actions of pleasure and their transformations; Request and unrequested Sutras, Two types of Nirvāṇa (Nirvana).
There are two types of wisdom: one is right wisdom (正智), and the other is wrong wisdom (邪智). Among these, right wisdom arises dependent on things, and so does wrong wisdom. Although both types of wisdom depend on things, right wisdom perceives things as they truly are, while wrong wisdom makes incorrect distinctions and does not perceive things as they truly are. Because there are correct teachings and reasoned attention (如理作意) as precursors, right wisdom arises regarding the objects of knowledge. Because there are incorrect teachings and unreasonable attention (非理作意) as precursors, wrong wisdom arises regarding the objects of knowledge. The arising of right wisdom does not destroy the objects of knowledge; it merely abandons incorrect attachments to these objects and gives rise to right wisdom. It is like color in the darkness: when a bright lamp is lit, it does not destroy the color, but is able to illuminate it. You should know that this principle is also like that.
Furthermore, actions that accord with pleasant feelings, because they are jointly associated with the characteristic of impermanence (無常), if they reach a state of suffering, then it is called affliction and oppression. If they reach a state of neither-suffering-nor-pleasure, then it is only regarding the suffering of conditioned existence (行苦) that it is called the oppression of suffering. If they do not reach that state, then one should ultimately only accord with pleasant feelings and not reach other states. Moreover, all actions accompanied by birth, old age, and other such dharmas are suffering. If they reach a state of illness, it is called affliction and oppression. If they reach a state of suffering such as birth, it is called the oppression of suffering. If they do not reach that state, among all actions, one should not allow the causes of suffering such as birth to accompany them to the state of fruition. Also, the original
性諸行眾緣生故。不得自在。亦無宰主。若有宰主。彼一切行雖性無常。應隨所樂流轉不絕或不令生。廣說乃至於死。
複次有二種契經。一因請而說。二不因請說。因請說者。謂若有補特伽羅由此諸行相教而調伏者。因彼請故。為轉如是諸行相教。不因請說者。謂若於彼多百眾中。以無量門作美妙說。或為大師近住弟子阿難陀等。作如是說。為令正法得久住故。
複次當知由三分故。攝受圓滿涅槃。一由隨順教授故。二由正觀察一切行故。三由永斷一切煩惱故。隨順教授者。謂記說教誡神變所攝。如來隨欲記說彼心。由自定意以三行相遍照他心。若展轉久遠滅心。若無間滅心。若於現在所緣轉心。從定起已隨念分別思惟定內所受他心。如其所受即如是記。汝有如是心。謂久遠滅者。如是意。謂無間滅者。如是識。謂現在者此據種類不據剎那。即以如是記說神變為依止故。于其三處而為教誡。一於行處現前境界。開許如理作意。遮止不如理作意。二于住處遮止不正尋思。開許正尋思。三于止觀勤修行處。開許令斷未斷諸行。及令煩惱永得離系而證涅槃。如是宣說令從三處諸隨煩惱心得清凈。謂從行處住處依處。又正觀察過去未來現在諸行。名正觀察。一切諸行又有三漏。三漏為先而有欲害。欲害為先而有
【現代漢語翻譯】 現代漢語譯本： 諸行的本性是眾緣和合而生，所以它不是自在的，也沒有主宰者。如果真有主宰者，那麼一切諸行雖然本性無常，也應該隨著主宰者的意願流轉不絕，或者不讓它產生，乃至不讓它死亡。（此處省略廣說）
此外，有二種契經：一是因請而說，二是不因請而說。因請而說，是指如果有補特伽羅（指人）通過這些諸行之相的教導而被調伏，因為他的請求，而為他宣說這些諸行之相的教導。不因請而說，是指如果在眾多聽眾中，用無量法門作美妙的演說，或者爲了大師的近住弟子阿難陀（Ananda）等人，作這樣的宣說，爲了讓正法能夠長久住世。
此外，應當知道由於三個方面的原因，才能攝受圓滿的涅槃（Nirvana）：一是由隨順教授的緣故；二是由正確觀察一切諸行的緣故；三是由永遠斷除一切煩惱的緣故。隨順教授，是指記說、教誡、神變所攝。如來（Tathagata）隨自己的意願記說他們的心，用自己的定意以三種行相遍照他心：或者展轉久遠滅的心，或者無間滅的心，或者在現在所緣轉的心。從定中起來后，隨念分別思惟定中所接受的他人之心，如其所接受的那樣如實地記說：『你有這樣的心』，所謂久遠滅的心，是這樣的意，所謂無間滅的心，是這樣的識，所謂現在的心。這裡是就種類而言，不是就剎那而言。就是以這樣的記說神變為依止，所以在三個地方進行教誡：一是在行處，對於現前的境界，開許如理作意，遮止不如理作意；二是在住處，遮止不正尋思，開許正尋思；三是在止觀勤修行處，開許令斷未斷的諸行，以及令煩惱永遠得到解脫而證得涅槃。這樣宣說，使從三個地方的諸隨煩惱心得清凈，即從行處、住處、依處。又正確觀察過去、未來、現在的諸行，叫做正觀察。一切諸行又有三漏，三漏為先而有欲害，欲害為先而有……
【English Translation】 English version: Because the nature of all activities arises from various conditions, it is not independent and has no ruler. If there were a ruler, all activities, though impermanent in nature, should flow continuously according to the ruler's will, or not be allowed to arise, or even not be allowed to die. (Extensive explanation omitted here.)
Furthermore, there are two types of sutras: one is spoken because of a request, and the other is spoken without a request. 'Spoken because of a request' refers to when a person (Pudgala) is tamed by the teachings on the characteristics of these activities, and because of their request, these teachings on the characteristics of activities are expounded for them. 'Spoken without a request' refers to when, among a large audience, a wonderful discourse is given using countless methods, or when such a discourse is given for the close disciples of the master, such as Ananda, in order to ensure the long-lasting presence of the true Dharma.
Furthermore, it should be known that complete Nirvana (Nirvana) is attained through three aspects: one, through following the instructions; two, through correctly observing all activities; and three, through permanently severing all afflictions. 'Following the instructions' refers to being encompassed by recollection, admonition, and miraculous transformations. The Tathagata (Tathagata) recollects their minds according to their own will, and uses their own samadhi to illuminate the minds of others with three aspects: either the mind that has ceased for a long time, or the mind that has ceased immediately, or the mind that is currently turning towards an object. After arising from samadhi, they recollect, discriminate, and contemplate the minds of others received in samadhi, and recollect and speak truthfully as they have received: 'You have such a mind,' referring to the mind that has ceased for a long time; 'This is such an intention,' referring to the mind that has ceased immediately; 'This is such a consciousness,' referring to the present mind. This is in terms of categories, not in terms of moments. It is by relying on such recollection and miraculous transformations that admonishments are given in three places: one, in the place of activity, for the present object, allowing rational attention and preventing irrational attention; two, in the place of dwelling, preventing incorrect thinking and allowing correct thinking; three, in the place of diligent practice of cessation and contemplation, allowing the abandonment of unabandoned activities, and allowing afflictions to be permanently liberated and Nirvana to be attained. Such a discourse purifies the mind from all secondary afflictions in three places: the place of activity, the place of dwelling, and the place of reliance. Furthermore, correctly observing the past, future, and present activities is called correct observation. All activities also have three outflows, with the three outflows preceding desire and harm, and desire and harm preceding...
尋思熱惱。尋思熱惱為先而有追求憂惱。如是一切皆永斷。故說名永斷一切煩惱。如是安住心善解脫無相樂住。無恐怖時于現法中名入圓滿般涅槃數。又依三法依止自義。名住歸依。依止他義名住洲渚。何者為三。一依內如理作意為先法隨法行。二依佛聽聞所說正法。三依親近正法內善士。不依親近余正法外一切外道諸不善士。如是三法當知顯示人中四種多所作法。謂親近善士。聽聞正法。如理作意。法隨法行。復由三緣及五種相當知證得彼分涅槃。何等三緣。一遍知苦故。二深見一切隨順苦行諸過患故。三超過愁等一切苦故。云何五相。一知苦種類相交涉時發生愁等。是名于彼遍知自性。二知有種子彼法得生。是名于彼遍知因性。三知自所行所知境界。是名于彼遍知緣性。四隨觀執著我所及我皆是能順眾苦諸行。是名于彼遍知行性。五隨觀三世欲界所繫諸行過患。能斷一切愁等諸苦。當知由此三緣五相。獲得如是彼分涅槃。由可愛事無常轉變悲傷心戚故。名為愁。由彼發言咨嗟歔欷故。名為嘆。因此拊膺故。名為苦。內懷冤結故。名為憂。因茲迷亂故。名為惱。又以喪失財寶無病親戚等事隨一現前創生憂惱。說名為愁。由依此故次乃發言哀吟悲冤。舉身煩熱名嘆。苦位過此愁嘆。身煩熱已內燒外靜心猶未平。說名憂
【現代漢語翻譯】 現代漢語譯本： 尋思熱惱（通過思考產生的煩惱）。尋思熱惱為先而有追求憂惱（以思考產生的煩惱為先導，進而產生追求和憂愁的煩惱）。像這樣一切都永遠斷除，所以稱為永斷一切煩惱。像這樣安住於心，善於解脫，安住于無相的快樂，沒有恐怖時，在現世中就稱為進入圓滿的般涅槃之境。又依靠三種法來依止自身的利益，稱為安住于歸依處。依靠他人的利益，稱為安住于洲渚（可以依靠的處所）。 哪三種法呢？一是依靠內心的如理作意（如理如法的思考），以法隨法行（依照佛法修行）為先導。二是依靠聽聞佛陀所說的正法。三是依靠親近正法中的善士，不依靠親近正法之外的一切外道和不善之人。這三種法應當知道顯示了人中四種應該多加修習的法，即親近善士、聽聞正法、如理作意、法隨法行。 又通過三種因緣和五種相，應當知道能夠證得彼分涅槃（部分的涅槃）。哪三種因緣呢？一是普遍了知苦。二是深刻地看到一切隨順苦行的各種過患。三是超越愁等一切苦。 什麼是五種相呢？一是了知苦的種類相交涉時發生愁等，這稱為對於苦的遍知自性。二是了知有種子，彼法才能產生，這稱為對於苦的遍知因性。三是了知自己所行所知的境界，這稱為對於苦的遍知緣性。四是隨觀執著我所及我，都是能夠順應眾苦的諸行，這稱為對於苦的遍知行性。五是隨觀三世欲界所繫的諸行過患，能夠斷除一切愁等諸苦。應當知道由此三種因緣和五種相，獲得這樣的彼分涅槃。 由於可愛的事物無常轉變，悲傷心痛的緣故，稱為愁。由於因此而發言咨嗟歔欷（嘆息哭泣），稱為嘆。因此拊膺（拍打胸脯），稱為苦。內心懷有冤結，稱為憂。因為這些而迷亂，稱為惱。又因為喪失財寶、無病、親戚等事情的其中之一出現，最初產生憂愁煩惱，說稱為愁。由於依靠這個緣故，接著就發言哀吟悲冤，全身煩熱，名為嘆。苦的程度超過愁嘆，身體煩熱之後，內心燒灼外表平靜，心仍然沒有平靜，說名為憂。
【English Translation】 English version: Contemplating the heat of affliction (the affliction arising from thought). Pursuing and worrying afflictions arise primarily from contemplating the heat of affliction. When all such things are permanently severed, it is said to be the permanent severing of all afflictions. Abiding in the mind in this way, being skilled in liberation, abiding in the joy of non-form, and being without fear, one is said to enter the count of complete Parinirvana in the present life. Furthermore, relying on three dharmas to depend on one's own benefit is called abiding in refuge. Relying on the benefit of others is called abiding on an island (a place to rely on). What are the three dharmas? First, relying on internal proper attention (thinking in accordance with the Dharma), with practicing the Dharma in accordance with the Dharma as the priority. Second, relying on hearing the true Dharma spoken by the Buddha. Third, relying on associating with virtuous individuals within the true Dharma, and not relying on associating with all non-Buddhist and unwholesome individuals outside the true Dharma. These three dharmas should be known to reveal the four practices that people should cultivate more, namely, associating with virtuous individuals, hearing the true Dharma, proper attention, and practicing the Dharma in accordance with the Dharma. Furthermore, through three conditions and five aspects, one should know that one can attain partial Nirvana. What are the three conditions? First, completely knowing suffering. Second, deeply seeing all the faults of practices that accord with suffering. Third, transcending all sufferings such as sorrow. What are the five aspects? First, knowing that sorrow and other emotions arise when the characteristics of suffering interact, this is called the complete knowledge of the nature of suffering. Second, knowing that a certain dharma can arise because there is a seed, this is called the complete knowledge of the cause of suffering. Third, knowing the realm of what one practices and knows, this is called the complete knowledge of the condition of suffering. Fourth, constantly observing that attachment to what belongs to me and to myself are all actions that accord with various sufferings, this is called the complete knowledge of the action of suffering. Fifth, constantly observing the faults of the actions associated with the desire realm in the three times, which can sever all sufferings such as sorrow. It should be known that by these three conditions and five aspects, one obtains such partial Nirvana. Because of the impermanent transformation of beloved things, and because of sadness and heartache, it is called sorrow. Because of speaking, sighing, and sobbing, it is called lamentation. Because of striking the chest, it is called suffering. Because of harboring resentment, it is called worry. Because of being confused by these things, it is called affliction. Furthermore, when one of the events such as the loss of wealth, health, or relatives occurs, initially causing worry and affliction, it is said to be sorrow. Because of relying on this, one then speaks in lamentation and grief, and the whole body is feverish, which is called lamentation. The degree of suffering exceeds sorrow and lamentation, and after the body is feverish, the inner heart is burning and the outer appearance is calm, but the mind is still not at peace, which is called worry.
位。過初日已或二三五十日夜月由彼因緣意尚未寧。說名為惱。
複次嗢拖南曰。
諍芽見大染 一趣學四怖 善說惡說中 宿住念差別
由四因緣如來不與世間迷執共為怨諍。然彼世間起邪分別謂為怨諍。何等為四。一者宣說道理義故。二者宣說真實義故。三者宣說利益義故。四者有時隨世轉故。此中如來依四道理宣說正法如前。所謂觀待道理。作用道理。因成道理。法爾道理。由此如來名法語者。如來終不故往他所求興諍事。所以者何。由諸世間違返他義謂為自義故興諍論。如來乃以一切他義即為自義故。無所諍。唯除哀愍令其得義故。往他所為說正法。而諸邪執愚癡世間顛倒妄謂自義我義。而有差別故。興我諍。由此因緣當知如來名道理語者。又復如來名真實語者。謂若世間諸聰敏者共許為有。如來於彼亦說為有。謂一切行皆是無常。若於世間諸聰敏者共許為無。如來於彼亦說為無。謂一切行皆是常住。又復如來名利益語者。謂諸世間有盲冥者。自於世法不能了知。如來於彼自現等覺而為開闡。又復如來或時隨順世間而轉。謂阿死羅摩登祇等依少事業以自存活。然諸世人為彼假立大富大財大食名想。如彼世人假立名想。如來隨彼亦如是說。又如一事於一國土假立名想。于余國土即於此事
立餘名想。如來隨彼亦如是說。若懷怨諍而興怨諍。則不得名道理語者。真實語者。利益語者。隨世轉者。由具如是四種因緣。是故當知如來無諍。又佛世尊自然觀察所應作義。雖無請問而自宣揚現等覺法。能以稱當名句文身。施設建立諸法差別。廣說如前攝異門分。如是當知乃至說名平等開示。
複次一因二緣令後有芽當得生長。謂五品行中煩惱種子所隨逐識。說名為因。與因相似四種識住。說名為緣。又由喜貪滋潤其識。令于彼彼當受生處結生相續。感薩迦耶。亦名為緣。此中有一由四識住攝受所依由喜貪故。于現法中新新造集及以增長。彼於後時成阿羅漢。令識種子悉皆腐敗。一切有芽永不得生。又復有一具一切縛。勤修正行欣樂涅槃。遍於一切諸受生處。起厭逆想。彼具縛故種子不壞。識住和合。然于諸有起厭逆想故無喜貪。彼由如是修正行故。于現法中堪般涅槃。其後有芽亦不得生。又復有一住于學地得不還果。唯有非想非非想處諸行為余。于有頂定具足安住。彼識種子猶未一切悉皆滅盡。然于識住能遍了知能遍通達。彼由忘念增上力故。上地貪愛猶殘少分。是不還者。當來下地一切有芽不復更生。與此相違當知一切諸後有芽皆得生長。
複次雜染有二。一見雜染。二餘煩惱雜染。見雜染者。
【現代漢語翻譯】 現代漢語譯本： 立餘名想（建立其他名稱和想法）。如來隨彼亦如是說（如來也隨順他們這樣說）。若懷怨諍而興怨諍（如果心懷怨恨爭鬥而引發怨恨爭鬥），則不得名道理語者（就不能被稱為說合乎道理的話的人），真實語者（說真實話的人），利益語者（說有利益的話的人），隨世轉者（隨順世間規律的人）。由具如是四種因緣（由於具備這四種因緣），是故當知如來無諍（所以應當知道如來沒有爭論）。又佛世尊自然觀察所應作義（而且佛世尊自然觀察應當做什麼），雖無請問而自宣揚現等覺法（即使沒有人請問，也自己宣揚證悟的佛法），能以稱當名句文身（能夠用恰當的名稱、語句和文辭），施設建立諸法差別（設施建立諸法的差別），廣說如前攝異門分（詳細的解說如同前面《攝異門分》所說）。如是當知乃至說名平等開示（應當這樣理解，乃至說名為平等開示）。 複次一因二緣令後有芽當得生長（再者，一個因和兩個緣能使未來的生命之芽得以生長）。謂五品行中煩惱種子所隨逐識（所謂的因，是指五品行中被煩惱種子所跟隨的識）。說名為因（這被稱為因）。與因相似四種識住（與因相似的四種識住），說名為緣（被稱為緣）。又由喜貪滋潤其識（又由於喜悅和貪愛滋潤這個識），令于彼彼當受生處結生相續（使它在各個應當受生的處所結生相續），感薩迦耶（感受薩迦耶，即有身見），亦名為緣（也稱為緣）。此中有一由四識住攝受所依（這裡有一種情況，由於四識住攝受所依），由喜貪故（由於喜悅和貪愛），于現法中新新造集及以增長（在現世中不斷地造作和增長），彼於後時成阿羅漢（他們後來成為阿羅漢），令識種子悉皆腐敗（使識的種子全部腐敗），一切有芽永不得生（一切生命之芽永遠不能生長）。又復有一具一切縛（又有一種人，具有一切束縛），勤修正行欣樂涅槃（勤奮地修正行為，欣樂涅槃），遍於一切諸受生處（對於一切應當受生的處所），起厭逆想（生起厭惡和違逆的想法）。彼具縛故種子不壞（他們因為具有束縛，所以種子沒有壞），識住和合（識住和合），然于諸有起厭逆想故無喜貪（然而對於各種存在生起厭惡和違逆的想法，所以沒有喜悅和貪愛）。彼由如是修正行故（他們由於這樣修正行為），于現法中堪般涅槃（在現世中堪能進入涅槃），其後有芽亦不得生（他們未來的生命之芽也不能生長）。又復有一住于學地得不還果（又有一種人，住在學習的階段，得到不還果），唯有非想非非想處諸行為余（只有非想非非想處的諸行為剩餘）。于有頂定具足安住（在有頂定中具足安住）。彼識種子猶未一切悉皆滅盡（他們的識的種子還沒有完全滅盡），然于識住能遍了知能遍通達（然而對於識住能夠普遍瞭解，能夠普遍通達）。彼由忘念增上力故（他們由於忘唸的增強），上地貪愛猶殘少分（上地的貪愛還殘留少部分）。是不還者（這些不還者），當來下地一切有芽不復更生（未來下地的一切生命之芽不再生長）。與此相違當知一切諸後有芽皆得生長（與此相反，應當知道一切未來的生命之芽都能夠生長）。 複次雜染有二（再者，雜染有兩種）。一見雜染（一是見雜染），二餘煩惱雜染（二是其他煩惱雜染）。見雜染者（見雜染是指）：
【English Translation】 English version: Establishing other names and thoughts. The Tathagata (如來, one of the titles of a Buddha) also speaks accordingly. If one harbors resentment and engages in strife, they cannot be called speakers of reason, speakers of truth, speakers of benefit, or those who follow the world. Because they possess these four causes and conditions, it should be known that the Tathagata is without strife. Furthermore, the World-Honored One (佛世尊, another title of a Buddha) naturally observes what should be done. Even without being asked, He proclaims the Dharma (法, the teachings of the Buddha) of complete enlightenment, using appropriate names, phrases, and literary forms to establish the distinctions of all dharmas (諸法, phenomena). This is extensively explained in the preceding section on 'Gathering Different Aspects'. Thus, it should be understood, even to the point of being called equal revelation. Furthermore, one cause and two conditions allow the sprout of future existence to grow. The 'cause' refers to the consciousness accompanied by the seeds of afflictions in the five types of conduct. The four abodes of consciousness similar to the cause are called 'conditions'. Moreover, the consciousness is nourished by joy and craving, causing it to connect and continue in the places where it is to be born, experiencing the 'satkayadrishti' (薩迦耶, the view of self in the aggregates), which is also called a 'condition'. Among these, there is one who, supported by the four abodes of consciousness, due to joy and craving, constantly creates and increases new actions in the present life. Later, they become an Arhat (阿羅漢, a perfected being), causing all the seeds of consciousness to decay, and the sprouts of all existence will never grow again. There is also one who possesses all bonds, diligently cultivates virtuous conduct, and delights in Nirvana (涅槃, liberation). They generate aversion towards all places of rebirth. Because they possess bonds, the seeds are not destroyed, and the abodes of consciousness are in harmony. However, because they generate aversion towards all existences, they have no joy or craving. Because they cultivate virtuous conduct in this way, they are capable of entering Nirvana in the present life, and the sprout of future existence will also not grow. There is also one who dwells in the stage of learning and attains the fruit of non-return (不還果, Anagami). Only the actions of the realm of neither perception nor non-perception remain. They fully abide in the 'samadhi' (定, meditative state) of the peak of existence. Their seeds of consciousness have not yet been completely extinguished, but they are able to fully understand and fully penetrate the abodes of consciousness. Due to the increased power of forgetfulness, a small portion of love for the higher realms remains. These non-returners will no longer have any sprouts of existence grow in the lower realms in the future. Contrary to this, it should be known that all sprouts of future existence will grow. Furthermore, there are two types of defilement: defilement of views and defilement of other afflictions. Defilement of views refers to:
謂于諸行計我我所邪執而轉薩迦耶見。由此見故或執諸行以為實我。或執諸行為實我所。復有所餘。此為根本諸外見趣其餘貪等所有煩惱。當知是名第二雜染。又見雜染得解脫時。亦能于余畢竟解脫。非余雜染得解脫時即能解脫諸見雜染。所以者何。由生此者依世間道。乃至能離無所有處所有貪慾。于諸下地其餘煩惱心得解脫。而未能脫薩迦耶見。由此見故。于下上地所有諸行和雜自體。不觀差別。總計為我。或計我所。由此因緣雖升有頂。而復退還。若於如是一切自體。遍知為苦。由出世道先斷一切薩迦耶見。后能永斷所餘煩惱。由此因緣無復退轉。是故當知唯見雜染是大雜染。
複次應知由三種相道名一趣。謂于異生地以五行相。觀察諸行五處差別。即此觀察於二時中修治令凈。謂於行向學地及無學地。云何名為五種行相觀察諸行。一者觀察諸行自性。二者觀察諸行因緣。三者觀察雜染因緣。四者觀察清凈因緣。五者觀察清凈。
複次應知于異生位先於五處得善巧已后。于學位即于如是五種處所。更以五種差別行相審諦觀察。能令獲得速疾通慧。何等名為五種行相。謂觀察諸行。諸行因緣。雜染因緣。清凈因緣。滅寂靜故。趣向清凈道出離故。諸行種種眾多性故。各自種子所生起故。各待余緣所生起
【現代漢語翻譯】 現代漢語譯本： 所謂的薩迦耶見（Sakkāya-ditthi，身見），是指對於諸行（saṅkhāra，一切有為法）執著于『我』（atta，靈魂）和『我所』（attaniya，屬於我的），並由此產生邪見。由於這種見解，人們或者執著于諸行，認為它們是真實的『我』，或者執著于諸行，認為它們是真實『我所』。此外，還有其他類似的執著。這種薩迦耶見是所有外道見解以及貪婪等煩惱的根本。應當知道，這被稱為第二種雜染（saṃkilesa，染污）。而且，當見雜染得到解脫時，也能最終解脫其他的雜染。而當其他的雜染得到解脫時，卻不能立即解脫見雜染。這是為什麼呢？因為生起這種見解的人，依靠世間道（lokiya-magga，世俗的修行方法），乃至能夠脫離無所有處（ākiñcaññāyatana，一種禪定境界）的所有貪慾，對於下地的其他煩惱，內心可以得到解脫，但卻未能脫離薩迦耶見。由於這種見解，對於下地和上地所有諸行和合的自體，不能觀察到差別，總是計為『我』，或者計為『我所』。由於這種因緣，即使上升到有頂（abhavagga，色界和無色界的最高處），還會退還。如果對於像這樣的一切自體，普遍認知為苦（dukkha，痛苦），通過出世道（lokuttara-magga，超越世俗的修行方法），先斷除一切薩迦耶見，之後才能永遠斷除其餘的煩惱。由於這種因緣，就不會再退轉。所以應當知道，只有見雜染才是最大的雜染。
其次，應當知道，通過三種相的道被稱為『一趣』（ekarasa，單一的味道或方向）。也就是說，在異生位（puthujjana，凡夫），以五種行相（ākāra，方式）觀察諸行，並觀察五個方面的差別。這種觀察在兩個時期中修治使之清凈，即在行向學地（sekha-bhūmi，有學者的階段）和無學地（asekha-bhūmi，無學者的階段）。什麼叫做以五種行相觀察諸行呢？一是觀察諸行的自性（sabhāva，本質），二是觀察諸行的因緣（hetu-paccaya，原因和條件），三是觀察雜染的因緣，四是觀察清凈的因緣，五是觀察清凈。
其次，應當知道，在異生位，先在五個方面得到善巧之後，在學位（sekha，有學者）時，即對於像這樣的五種處所，再以五種差別的行相審諦觀察，能夠使人獲得快速的通慧（paññā，智慧）。哪五種行相呢？即觀察諸行、諸行的因緣、雜染的因緣、清凈的因緣，以及觀察滅寂靜（nirodha-santi，止息和寂靜）的緣故，趣向清凈道（visuddhi-magga，清凈之道）出離的緣故，諸行種種眾多性的緣故，各自種子所生起的緣故，各自等待其他因緣所生起的緣故。
【English Translation】 English version: Sakkāya-ditthi (personality belief) is the clinging to the aggregates as 'I' and 'mine,' leading to wrong views. Because of this view, one either clings to the aggregates as the real 'I' (atta, soul) or as 'mine' (attaniya, belonging to me). There are other similar attachments. This Sakkāya-ditthi is the root of all external views and afflictions like greed. Know that this is called the second defilement (saṃkilesa, impurity). Moreover, when the defilement of views is liberated, it can ultimately liberate other defilements. But when other defilements are liberated, they cannot immediately liberate the defilement of views. Why is that? Because one who generates this view, relying on the worldly path (lokiya-magga, mundane path), can even detach from all desires of the realm of nothingness (ākiñcaññāyatana, sphere of nothingness), and the mind can be liberated from other afflictions of the lower realms, but they have not detached from Sakkāya-ditthi. Because of this view, regarding the combined self of all aggregates in the lower and upper realms, they do not observe the differences, always considering it as 'I' or 'mine.' Because of this cause, even if they ascend to the peak of existence (abhavagga, highest realms of existence), they will still regress. If one universally recognizes all such self as suffering (dukkha, suffering), through the supramundane path (lokuttara-magga, transcendental path), first cutting off all Sakkāya-ditthi, then they can permanently cut off the remaining afflictions. Because of this cause, there will be no more regression. Therefore, know that only the defilement of views is the greatest defilement.
Furthermore, it should be known that the path with three aspects is called 'one taste' (ekarasa, single flavor or direction). That is, in the state of an ordinary being (puthujjana, worldling), observing the aggregates with five aspects (ākāra, modes), and observing the differences in five places. This observation is cultivated and purified in two periods, namely in the stage of a learner heading towards (sekha-bhūmi, stage of a learner) and the stage of a non-learner (asekha-bhūmi, stage of no more learning). What is called observing the aggregates with five aspects? First, observing the nature (sabhāva, essence) of the aggregates; second, observing the causes and conditions (hetu-paccaya, causes and conditions) of the aggregates; third, observing the causes and conditions of defilement; fourth, observing the causes and conditions of purification; fifth, observing purification.
Furthermore, it should be known that in the state of an ordinary being, after first becoming skilled in five aspects, in the stage of a learner (sekha, learner), regarding these five places, further observing with five different aspects, one can quickly obtain penetrating wisdom (paññā, wisdom). What are the five aspects? That is, observing the aggregates, the causes and conditions of the aggregates, the causes and conditions of defilement, the causes and conditions of purification, and observing the cessation and tranquility (nirodha-santi, cessation and peace) because of it, heading towards the path of purification (visuddhi-magga, path of purification) because of liberation, because of the various and numerous nature of the aggregates, because of arising from their respective seeds, because of arising from depending on other conditions.
故。
複次應知由四因緣。於二處所發生恐怖能為障礙。何等為四。一者若於此位生起。二者若依此法生起。三者若彼如是生起。四者若彼行相生起。位生起者。謂于非聖位中。生起于諸聖諦。未得善巧。又此非聖於五處所亦未善巧。依生起者。謂于諸行起邪行相。計我我所薩迦耶見為依生起。如是生起者。謂由二種諸行變壞差別生起。一由異緣所變壞故。二由自心起邪分別而變壞故。行相生起者。謂于所愛慮恐未來當變壞故。生恐怖行相。于正變壞生損惱行相。即于所愛已變壞中。欣彼重生起顧戀行相。又于涅槃分別自體永變壞故。起怖畏行相。如是行相差別轉時。于愛樂聖教及愛樂涅槃。能為障礙。又由二種門于所緣境自所行處。我我所執差別而轉。謂推求故。及領受故。即見及受。
複次由三種相。善說法者惡說法者。于等事中宿住隨念。當知染凈有其差別。何等為三。謂惡說法者宿住隨念。于彼諸行自相共相不如實知。便於諸行或全計常。或一分常或計非常。或計無因。善說法者宿住隨念。如實知故無邪分別。是名第一二念差別。又惡說法者。隨依何定發宿住念。不能如實了知是苦。便生愛味。由愛味故。於過去行深生顧戀。于未來行深生欣樂。于現在行不能修行厭離欲滅。善說法者。當知一切
【現代漢語翻譯】 現代漢語譯本： 再說，應當知道由於四種因緣，在兩種處所產生的恐怖能夠成為障礙。哪四種呢？第一，如果在此位生起。第二，如果依此法生起。第三，如果彼等如是生起。第四，如果彼等行相生起。位生起是指，在非聖位中生起，對於諸聖諦（arya-satya，四聖諦）未能獲得善巧。而且此非聖位對於五個處所也未能善巧。依生起是指，對於諸行（samskara，一切有為法）生起邪行相，以計度我、我所（atma-atmiya，認為有『我』和『我所擁有』）的薩迦耶見（satkayadristi，有身見）為依據而生起。如是生起是指，由兩種諸行的變壞差別而生起。一是由於異緣所變壞的緣故，二是由於自心生起邪分別而變壞的緣故。行相生起是指，對於所愛之物，顧慮恐怕未來將會變壞，因此產生恐怖的行相；對於正在變壞的事物，產生損惱的行相；對於所愛之物已經變壞的情況，欣求它們重新生起，產生顧戀的行相。又對於涅槃（nirvana，寂滅）分別自體永遠變壞的緣故，產生怖畏的行相。像這樣行相差別運轉時，對於愛樂聖教以及愛樂涅槃，能夠成為障礙。又由兩種門，在所緣境（alambana，認識的對象）和自身所行之處，我、我所執的差別而運轉，即推求的緣故，以及領受的緣故，也就是見和受。 再說，由三種相，善於說法的人和不善於說法的人，在同樣的事情中宿住隨念（purva-nivasanusmrti，回憶前世的能力），應當知道染污和清凈有其差別。哪三種呢？不善於說法的人宿住隨念，對於那些諸行的自相和共相不能如實地瞭解，於是對於諸行或者完全認為是常，或者一部分是常，或者認為是非常，或者認為是無因。善於說法的人宿住隨念，因為如實地瞭解，所以沒有邪分別。這是第一種唸的差別。還有，不善於說法的人，隨依何種禪定而發起宿住念，不能如實地了知是苦（duhkha，痛苦），便產生愛味。由於愛味的緣故，對於過去的行深深地產生顧戀，對於未來的行深深地產生欣樂，對於現在的行不能修行厭離、離欲、寂滅。善於說法的人，應當知道一切
【English Translation】 English version: Furthermore, it should be known that due to four causes and conditions, terror arising in two places can become an obstacle. What are the four? First, if it arises in this position. Second, if it arises based on this dharma. Third, if they arise in this way. Fourth, if their characteristics arise. 'Position arising' refers to arising in a non-holy position, without having attained skill in the noble truths (arya-satya). Moreover, this non-holy position is also not skilled in five places. 'Based arising' refers to arising with incorrect characteristics regarding phenomena (samskara), based on the view of self and what belongs to self (atma-atmiya), the satkayadristi (belief in a permanent self). 'Arising in this way' refers to arising from the differences in the deterioration of two types of phenomena. One is due to deterioration caused by external conditions, and the other is due to deterioration caused by incorrect discriminations arising from one's own mind. 'Characteristic arising' refers to, regarding what is loved, worrying that it will deteriorate in the future, thus giving rise to the characteristic of terror; regarding what is currently deteriorating, giving rise to the characteristic of distress; and regarding what is loved that has already deteriorated, desiring that it be reborn, giving rise to the characteristic of attachment. Furthermore, regarding nirvana (cessation), because of discriminating that its own nature will be permanently destroyed, giving rise to the characteristic of fear. When such differences in characteristics are in motion, they can become obstacles to loving the holy teachings and loving nirvana. Moreover, through two doors, in the object of focus (alambana) and the place where one's self acts, the differences in the clinging to self and what belongs to self are in motion, namely, because of seeking and because of experiencing, that is, seeing and feeling. Furthermore, due to three aspects, there are differences in purity and defilement to be known between those who speak the Dharma well and those who speak it poorly, in their recollection of past lives (purva-nivasanusmrti) regarding the same matters. What are the three? Those who speak the Dharma poorly, in their recollection of past lives, do not truly know the self-characteristics and common characteristics of those phenomena, and thus regarding those phenomena, either completely consider them to be permanent, or partially permanent, or consider them to be impermanent, or consider them to be without cause. Those who speak the Dharma well, in their recollection of past lives, because they truly know, do not have incorrect discriminations. This is the first difference in recollection. Furthermore, those who speak the Dharma poorly, relying on whatever samadhi (concentration) they may develop the recollection of past lives, cannot truly know that it is suffering (duhkha), and thus give rise to craving. Because of craving, they deeply attach to past phenomena, deeply delight in future phenomena, and cannot cultivate detachment, dispassion, and cessation regarding present phenomena. Those who speak the Dharma well should know all
與彼相違。是名第二二念差別。又惡說法者。如是邪行四種雜染所雜染故。能感後有。何等名為四種雜染。一業雜染。二見我慢纏雜染。三愛纏雜染。四彼隨眠雜染。若諸新業造作增長。若諸故業數數觸已而不變吐。是名業雜染。若於諸行邪分別起薩迦耶見。於他有情以諸沙門婆羅門等與己挍量。謂自為勝或等或劣。是名見我慢纏雜染。于內于外所起貪慾。于愛行中應知其相。是名愛纏雜染。于相續中見我慢愛三品粗重常所隨逐。是名彼隨眠雜染。如是四種總攝為二。謂業煩惱。煩惱復二。纏及隨眠。于諸行中先起邪執後生貪著。由此二種增上力故。雖復有餘煩惱雜染。而但取此。爾所煩惱于諸行中不挍量他。自起邪執。說名為見。挍量於他。說名我慢。如是邪執是無明品。由此為先發起貪著。名為愛品。由此二種根本煩惱。于生死中流轉不絕。若善說法毗奈耶中正修行者。能斷如是四種雜染。于現法中能般涅槃。又由此故能住究竟圓滿涅槃。若不爾者尚不能住彼分涅槃。何況究竟。是名第三二念差別。又於此中見及我慢。說名高視。愛說名煙。何以故。于諸行中為見我慢所覆障者。不如實知其性弊劣諸行體相。於人天身及彼眾具。謂為高勝。是故彼二說名高視。愛猶如煙令心擾亂不得安隱。是故名煙。
複次
【現代漢語翻譯】 現代漢語譯本 與此相反，就叫做第二種二唸的差別。另外，邪惡的說法人，由於被這四種雜染所污染，能夠感得後有（來世）。什麼叫做四種雜染呢？一是業雜染（karma klesha），二是見我慢纏雜染（drsti-mada-paryavasthana klesha），三是愛纏雜染（raga-paryavasthana klesha），四是彼隨眠雜染（anusaya klesha）。如果新的業被造作和增長，如果舊的業被反覆觸及而不被捨棄，這就叫做業雜染。如果對於諸行（一切事物）錯誤地分別而生起薩迦耶見（satkayadrsti，身見，認為五蘊和合的身體是真實的我），並且拿其他的有情，比如沙門（sramana，出家修行者）、婆羅門（brahmana，印度教祭司）等，與自己比較，認為自己勝過他們，或者與他們相等，或者不如他們，這就叫做見我慢纏雜染。對於內在和外在的事物所生起的貪慾，應該在愛行中瞭解它的相狀，這就叫做愛纏雜染。在相續（心識流）中，見、我慢、愛這三種粗重的煩惱常常伴隨著，這就叫做彼隨眠雜染。像這樣四種雜染總括為兩種，就是業和煩惱。煩惱又分為兩種，纏和隨眠。對於諸行，先產生邪惡的執著，然後產生貪愛執著。由於這兩種增上力的緣故，即使還有其他的煩惱雜染，也只取這兩種。這些煩惱在諸行中不與他人比較，自己產生邪惡的執著，這叫做見。與他人比較，這叫做我慢。像這樣邪惡的執著是無明品（avidya，無明的範疇），以它為先導而發起貪愛執著，叫做愛品（raga，愛的範疇）。由於這兩種根本煩惱，在生死輪迴中流轉不絕。如果在善良的說法的毗奈耶（vinaya，戒律）中正確修行的人，能夠斷除像這樣的四種雜染，在現世就能證得涅槃（nirvana，寂滅）。並且因此能夠安住于究竟圓滿的涅槃。如果不這樣，尚且不能安住于部分的涅槃，更何況是究竟的涅槃呢？這就叫做第三種二唸的差別。另外，在這裡，見和慢叫做高視，愛叫做煙。為什麼這樣說呢？對於諸行，被見和慢所覆蓋和障礙的人，不能如實地瞭解其性質是弊端和低劣的諸行體相，對於人天之身以及他們的資具，認為是高勝的。因此，見和慢叫做高視。愛就像煙一樣使心擾亂而不得安寧，因此叫做煙。 再次
【English Translation】 English version The opposite of that is called the second difference of two thoughts. Furthermore, an evil speaker, being defiled by these four kinds of defilements, can experience future existence. What are the four kinds of defilements? First, karma klesha (defilement of action). Second, drsti-mada-paryavasthana klesha (defilement of views, pride, and attachment). Third, raga-paryavasthana klesha (defilement of desire and attachment). Fourth, anusaya klesha (defilement of latent tendencies). If new karmas are created and increased, and if old karmas are repeatedly touched without being relinquished, this is called karma klesha. If, with regard to all phenomena, one incorrectly discriminates and gives rise to satkayadrsti (the view of a real self, believing the aggregation of the five skandhas to be a real self), and compares other sentient beings, such as sramanas (ascetics) and brahmanas (priests), to oneself, thinking oneself to be superior, equal, or inferior to them, this is called drsti-mada-paryavasthana klesha. The greed that arises with regard to internal and external things should be understood in the context of actions of desire; this is called raga-paryavasthana klesha. In the continuum of consciousness, the three coarse afflictions of views, pride, and desire constantly accompany one; this is called anusaya klesha. These four kinds of defilements are summarized into two: karma and afflictions. Afflictions are further divided into two: attachment and latent tendencies. With regard to all phenomena, one first generates incorrect clinging and then generates greedy attachment. Due to the increasing power of these two, even if there are other defilements, only these two are taken. These afflictions, with regard to all phenomena, do not compare with others but generate incorrect clinging themselves; this is called view. Comparing with others is called pride. Such incorrect clinging is in the category of avidya (ignorance). Initiating greedy attachment with it as a precursor is called the category of raga (desire). Due to these two fundamental afflictions, one continuously transmigrates in samsara (the cycle of birth and death). If one practices correctly in the vinaya (discipline) of a good teaching, one can cut off these four kinds of defilements and attain nirvana (liberation) in this very life. And because of this, one can abide in ultimate and complete nirvana. If not, one cannot even abide in partial nirvana, let alone ultimate nirvana. This is called the third difference of two thoughts. Furthermore, here, views and pride are called 'high gaze,' and desire is called 'smoke.' Why is this so? Those who are covered and obstructed by views and pride with regard to all phenomena do not truly know the inferior nature of the characteristics of all phenomena, and they consider the bodies of humans and gods and their possessions to be superior. Therefore, views and pride are called 'high gaze.' Desire is like smoke, disturbing the mind and preventing it from being peaceful; therefore, it is called 'smoke.' Furthermore
嗢拖南曰。
無厭患無慾 無亂問記相 障希奇無因 毀純染俱后
有二信者。而非稱當信者所作。何等為二。一在家信者。信有涅槃及一切行是無常性。然于諸行不觀過患不厭離住。不知出離而受用之。二舍離家法趣于非家有凈信者。彼于涅槃不能安住猛利樂欲。不用此欲為所依止。常勤修習所有善法。于現法中不般涅槃。與此相違應知稱當信者所作。
複次于內法中略有二種具聰明者。若有凈信或諸外道來請問時能無亂記。謂依中道。于諸行中問生滅時。不增有情不減實事。唯于諸行安立生滅不亂而記。若立有情有生有滅。是名一邊。謂增益邊。若立生滅都無所有。是第二邊。謂損減邊。唯于諸行安立生滅。是名中道遠離二邊。是故若能如是記別。為善記別。如來所贊。或復有言。何因緣故乃于沙門喬答摩所修習梵行。若得此問應如前說。遠離增益損減二邊。依中道記名不亂記。若謂有情修習染凈。是名一邊。謂增益邊。若謂一切都無修習。是第二邊。謂損減邊。若為諸行厭離欲滅而修習者。是名中道遠離二邊。是故此記名不亂記。名為善記。當知此記諸佛所贊。
複次法有二種。一者有為。二者無為。此中有為是無常性。三有為相施設可得。一生。二滅。三住異性。如是三相依二
【現代漢語翻譯】 現代漢語譯本：
鄔陀南（Udana，人名）說：
沒有厭惡和貪慾， 沒有混亂地詢問和記憶表象， 不執著于稀奇古怪，沒有（錯誤）的因， 毀壞純凈和染污都是在（證悟）之後。
有兩種信徒，他們的行為不符合真正信徒應有的作為。是哪兩種呢？第一種是在家信徒，他們相信有涅槃（Nirvana，寂滅），以及一切行（Samskara，造作）都是無常的。然而，他們不觀察諸行的過患，不厭離，安住其中，不尋求出離而享受它們。第二種是捨棄家法，走向非家（出家），具有清凈信仰的人。他們對於涅槃不能安住猛利的樂欲，不以這種樂欲作為依靠，經常勤奮修習所有善法，在現世中不證得涅槃。與此相反的行為，應當知道是符合真正信徒應有的作為。
再者，在內法（佛法）中，略有兩類具有聰明才智的人。如果有清凈的信徒或者外道前來請問時，能夠不混亂地記憶。即依據中道（Madhyamaka，不落兩邊的正道）。在詢問諸行的生滅時，不增加有情（Sattva，眾生）的實體，也不減少真實的事實。只是對於諸行安立生滅，不混亂地記憶。如果認為有有情，有生有滅，這被稱為一邊，即增益邊。如果認為生滅什麼都沒有，這是第二邊，即損減邊。只是對於諸行安立生滅，這被稱為中道，遠離二邊。因此，如果能夠這樣辨別，就是善於辨別，是如來所讚歎的。或者有人說：『因為什麼緣故才在沙門喬答摩（釋迦牟尼佛）那裡修習梵行（Brahmacarya，清凈行）？』如果得到這樣的問題，應當像前面所說的那樣，遠離增益和損減二邊，依據中道來回答，這叫做不混亂的記憶。如果認為有情修習染污和清凈，這被稱為一邊，即增益邊。如果認為一切都沒有修習，這是第二邊，即損減邊。如果爲了諸行的厭離、離欲和寂滅而修習，這被稱為中道，遠離二邊。因此，這種回答叫做不混亂的記憶，叫做善於記憶，應當知道這種記憶是諸佛所讚歎的。
再者，法（Dharma，佛法）有兩種，一種是有為法（conditioned dharma），一種是無為法（unconditioned dharma）。這其中有為法是無常的。三種有為的相可以被施設和獲得：一是生，二是滅，三是住異性。這三種相依靠於二 English version:
Udana said:
Without aversion and without desire, Without confused questioning and remembering appearances, Not clinging to the rare and wonderful, without (wrong) causes, Destroying purity and defilement both come after (enlightenment).
There are two kinds of believers whose actions do not conform to what true believers should do. What are the two? The first is the lay believer who believes in Nirvana (Nirvana, cessation) and that all activities (Samskara, formations) are impermanent. However, they do not observe the faults of activities, do not feel aversion, abide in them, and do not seek liberation but enjoy them. The second is the one who abandons the household life and goes forth into homelessness (renunciation), having pure faith. They cannot abide in the intense desire for Nirvana, do not rely on this desire, constantly diligently cultivate all good dharmas, and do not attain Nirvana in this present life. Actions contrary to this should be known as conforming to what true believers should do.
Furthermore, within the inner Dharma (Buddha's teachings), there are roughly two kinds of intelligent people. If pure believers or non-Buddhists come to ask questions, they can remember without confusion, that is, based on the Middle Way (Madhyamaka, the path avoiding extremes). When asked about the arising and ceasing of activities, they do not increase the substance of sentient beings (Sattva, beings) nor diminish the reality of facts. They simply establish arising and ceasing in relation to activities, remembering without confusion. If one asserts that there are sentient beings, with arising and ceasing, this is called one extreme, the extreme of addition. If one asserts that arising and ceasing are completely non-existent, this is the second extreme, the extreme of subtraction. Only establishing arising and ceasing in relation to activities is called the Middle Way, avoiding the two extremes. Therefore, if one can discern in this way, it is skillful discernment, praised by the Tathagata (Buddha). Or someone might say: 'For what reason do you cultivate the pure conduct (Brahmacarya, pure conduct) in the presence of the Shramana Gautama (Shakyamuni Buddha)?' If one receives such a question, one should answer as mentioned before, avoiding the extremes of addition and subtraction, relying on the Middle Way, which is called remembering without confusion. If one asserts that sentient beings cultivate defilement and purity, this is called one extreme, the extreme of addition. If one asserts that there is no cultivation at all, this is the second extreme, the extreme of subtraction. If one cultivates for the sake of aversion, detachment, and cessation of activities, this is called the Middle Way, avoiding the two extremes. Therefore, this answer is called remembering without confusion, called skillful remembering, and it should be known that this remembering is praised by all the Buddhas.
Furthermore, there are two kinds of Dharma (Dharma, teachings): conditioned dharma and unconditioned dharma. Among these, conditioned dharma is impermanent. Three characteristics of conditioned things can be established and obtained: first, arising; second, ceasing; and third, change of duration. These three characteristics rely on two
【English Translation】 Udana said:
Without aversion and without desire, Without confused questioning and remembering appearances, Not clinging to the rare and wonderful, without (wrong) causes, Destroying purity and defilement both come after (enlightenment).
There are two kinds of believers whose actions do not conform to what true believers should do. What are the two? The first is the lay believer who believes in Nirvana (Nirvana, cessation) and that all activities (Samskara, formations) are impermanent. However, they do not observe the faults of activities, do not feel aversion, abide in them, and do not seek liberation but enjoy them. The second is the one who abandons the household life and goes forth into homelessness (renunciation), having pure faith. They cannot abide in the intense desire for Nirvana, do not rely on this desire, constantly diligently cultivate all good dharmas, and do not attain Nirvana in this present life. Actions contrary to this should be known as conforming to what true believers should do.
Furthermore, within the inner Dharma (Buddha's teachings), there are roughly two kinds of intelligent people. If pure believers or non-Buddhists come to ask questions, they can remember without confusion, that is, based on the Middle Way (Madhyamaka, the path avoiding extremes). When asked about the arising and ceasing of activities, they do not increase the substance of sentient beings (Sattva, beings) nor diminish the reality of facts. They simply establish arising and ceasing in relation to activities, remembering without confusion. If one asserts that there are sentient beings, with arising and ceasing, this is called one extreme, the extreme of addition. If one asserts that arising and ceasing are completely non-existent, this is the second extreme, the extreme of subtraction. Only establishing arising and ceasing in relation to activities is called the Middle Way, avoiding the two extremes. Therefore, if one can discern in this way, it is skillful discernment, praised by the Tathagata (Buddha). Or someone might say: 'For what reason do you cultivate the pure conduct (Brahmacarya, pure conduct) in the presence of the Shramana Gautama (Shakyamuni Buddha)?' If one receives such a question, one should answer as mentioned before, avoiding the extremes of addition and subtraction, relying on the Middle Way, which is called remembering without confusion. If one asserts that sentient beings cultivate defilement and purity, this is called one extreme, the extreme of addition. If one asserts that there is no cultivation at all, this is the second extreme, the extreme of subtraction. If one cultivates for the sake of aversion, detachment, and cessation of activities, this is called the Middle Way, avoiding the two extremes. Therefore, this answer is called remembering without confusion, called skillful remembering, and it should be known that this remembering is praised by all the Buddhas.
Furthermore, there are two kinds of Dharma (Dharma, teachings): conditioned dharma and unconditioned dharma. Among these, conditioned dharma is impermanent. Three characteristics of conditioned things can be established and obtained: first, arising; second, ceasing; and third, change of duration. These three characteristics rely on two
種行流轉安立。一依生身展轉流轉。二依剎那展轉流轉。依初流轉者。謂于彼彼有情眾同分中。初生名生。終沒名滅。於二中間嬰孩等位立住異性。乃至壽住說名為住。諸位後後轉變差別。名住異性。依后流轉者。謂彼諸行剎那剎那新新而生。說名為生。生剎那后不住名滅。唯生剎那住故名住。異性有二。一異性異性。二轉變異性。異性異性者。謂諸行相似相續而轉。轉變異性者。謂不相似相續而轉。非此異性離住相外別體可得。是故二種總攝為一。施設一相。與此相違應知常住無為三相。
複次應知修集涅槃資糧略有三障。一者依廣事業財寶具足多行放逸。二者無善知識方便曉喻。三者未聞正法未得正法。忽遇死緣非時夭沒。與此相違當知無障。亦有三種。又諸聖者將欲終時。略有二種聖者之相。謂臨終時諸根澄凈蒙佛所記。由三種相佛為過世一切聖者記別。聖性種性。滿故但記物類。我已了知法及隨法者。法謂正見前行聖道言。隨法者。謂依彼法聽聞他音如理作意。又我未曾惱亂正法所依處者。謂為此義如來告命。及為此義有所宣說。乃至為令諸漏永盡。彼由此故已得盡漏。
複次諸佛如來略有二種甚希奇法。謂未信者令信。已信者令增長。速于聖教令得悟入。謂大師相。或法教相。或已證得第一德
【現代漢語翻譯】 現代漢語譯本： 種子的執行流轉和安立有多種方式。第一種是依附於有情眾生的生命體而展現流轉，第二種是依附於剎那生滅而展現流轉。依附於前者流轉是指，在各個有情眾生共同的生命歷程中，最初的出生稱為『生』，最終的死亡稱為『滅』。在出生和死亡之間的嬰兒、孩童等不同階段，安立其存在的狀態，乃至壽命終結，都可稱為『住』。各個階段後期的轉變和差別，稱為『住異性』。依附於後者流轉是指，各種行（現象）剎那剎那地新生，這稱為『生』。生起之後不停留就消失，稱為『滅』。僅僅在生起的剎那間存在，所以稱為『住』。『異性』有兩種：一是『異性異性』，二是『轉變異性』。『異性異性』是指諸行相似地相續流轉。『轉變異性』是指不相似地相續流轉。這種『異性』不能脫離『住』相而獨立存在。因此，將這兩種『異性』總合為一，施設為一個相。與此『相』相反的，應當知道常住不變的無為法具有三種相。 其次，應當知道修集涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）資糧略有三種障礙。一是依仗廣大的事業和充足的財寶，多行放逸之事。二是缺乏善知識（Kalyāṇa-mitra，指引修行的人）的方便教導和曉喻。三是未曾聽聞正法（Sad-dharma，正確的佛法），未曾獲得正法，忽然遭遇死亡，非時夭折。與此相反，應當知道沒有障礙也有三種情況。此外，諸位聖者（Ārya，證悟真理的人）將要去世時，略有兩種聖者的征相。一是臨終時諸根澄凈，二是蒙受佛陀的授記。佛陀通過三種征相為已過世的一切聖者進行記別：聖者的種性（Gotra，指具有某種特定素質或潛能的群體），圓滿的緣故，只記錄其所屬的類別。『我已經瞭解了法（Dharma，佛法）以及隨法』，法是指正見（Samyag-dṛṣṭi，正確的見解）前行的聖道（Ārya-mārga，通往解脫的道路）之言，隨法是指依據這些法去聽聞他人的言教，如理作意（Yathābhūta-manasikāra，如實地思惟）。『我又未曾惱亂正法所依之處』，這是指如來（Tathāgata，佛的稱號之一）為此義而告誡，以及為此義而有所宣說，乃至爲了使諸漏（Āsrava，煩惱的別稱）永遠斷盡。他們因此已經證得漏盡（Āsravakṣaya，斷盡煩惱）。 再次，諸佛如來（Tathāgata，佛的稱號之一）略有兩種非常稀奇的法。一是使未信者生起信心，二是使已信者增長信心，迅速地在聖教（Ārya-śāsana，神聖的教導）中獲得領悟和進入。這是大師（Mahācārya，偉大的導師）之相，或是法教（Dharma-śāsana，佛法的教導）之相，或是已經證得第一功德（Agra-guṇa，最殊勝的功德）之相。
【English Translation】 English version: The establishment and transformation of seeds occur in various ways. The first is based on the life entity of sentient beings, manifesting transformation. The second is based on the momentary arising and ceasing, manifesting transformation. Transformation based on the former refers to, within the shared life course of various sentient beings, the initial birth is called 'birth,' and the final death is called 'cessation.' In the different stages between birth and death, such as infancy and childhood, the state of existence is established, and even the end of lifespan can be called 'abiding.' The subsequent changes and differences in each stage are called 'distinctiveness of abiding.' Transformation based on the latter refers to the continuous arising of various phenomena (Dharmas) moment by moment, which is called 'birth.' Ceasing without dwelling after arising is called 'cessation.' Existing only in the moment of arising is called 'abiding.' 'Distinctiveness' has two types: 'distinctiveness of distinctiveness' and 'distinctiveness of transformation.' 'Distinctiveness of distinctiveness' refers to the similar continuous transformation of phenomena. 'Distinctiveness of transformation' refers to the dissimilar continuous transformation. This 'distinctiveness' cannot exist independently apart from the aspect of 'abiding.' Therefore, these two types of 'distinctiveness' are combined into one, establishing a single aspect. Contrary to this aspect, one should know that the permanent and unchanging unconditioned Dharma (Asamskrta-dharma) has three aspects. Furthermore, it should be known that there are roughly three obstacles to accumulating the resources for Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). First, relying on vast undertakings and abundant wealth, engaging in many acts of negligence. Second, lacking the expedient guidance and instruction of a Kalyāṇa-mitra (Kalyāṇa-mitra, a spiritual friend or mentor). Third, not having heard the Sad-dharma (Sad-dharma, the true Dharma), not having attained the true Dharma, suddenly encountering death and dying prematurely. Conversely, it should be known that there are also three situations without obstacles. Moreover, when the noble ones (Ārya, those who have realized the truth) are about to pass away, there are roughly two signs of a noble one: first, the faculties are clear at the time of death; second, they receive the prediction of the Buddha. The Buddha distinguishes all deceased noble ones through three signs: the Gotra (Gotra, lineage or potential) of the noble one, due to its completeness, only records the category to which they belong. 'I have understood the Dharma (Dharma, the teachings of the Buddha) and that which accords with the Dharma.' Dharma refers to the words of the noble path (Ārya-mārga, the path to liberation) preceded by right view (Samyag-dṛṣṭi, correct understanding), and that which accords with the Dharma refers to listening to the teachings of others based on these Dharmas, and Yathābhūta-manasikāra (Yathābhūta-manasikāra, reflecting appropriately). 'Moreover, I have never disturbed the place where the true Dharma is relied upon.' This refers to the Tathāgata (Tathāgata, one of the titles of the Buddha) admonishing for this meaning, and speaking for this meaning, even to the point of causing the complete exhaustion of all Āsrava (Āsrava, defilements). They have therefore attained Āsravakṣaya (Āsravakṣaya, the extinction of defilements). Again, the Buddhas Tathāgata (Tathāgata, one of the titles of the Buddha) have roughly two very rare Dharmas. First, to cause faith to arise in those who have not believed; second, to increase the faith of those who have already believed, and to quickly enable them to gain insight and entry into the Ārya-śāsana (Ārya-śāsana, the holy teachings). This is the sign of a Mahācārya (Mahācārya, a great teacher), or the sign of Dharma-śāsana (Dharma-śāsana, the teachings of the Dharma), or the sign of having already attained the Agra-guṇa (Agra-guṇa, the supreme quality).
相。普於十方美妙聲稱廣大讚頌無不遍滿。又能除遣說無因論及惡因論。攝受一切說正因論。所以者何。說無因論及惡因論。尚非欲往人天善趣及樂解脫諸聰慧者勝解依處。況是其餘。當所趣入說正因論。當知其相與彼相違。大師相者。謂薄伽梵是真如來應正等覺乃至世尊。廣釋如前攝異門分。法教相者。謂說正法初中后善。乃至廣說。當知亦如攝異門分。證得第一德相者。謂於一切此世他世自然通達。現等正覺。乃至廣說。此中欲界說名此世。色無色界名為他世。現在過去二世別故。當知是名第二差別。不由師故說名自然。六種通慧現所得故。名為作證。于諸有情最第一故。說名圓滿。此第一性自然知故。顯示他故說名開示。
複次由二種相。無因論者。于諸行中執無因轉。謂于諸行生起因緣滅盡因緣。不了知故。由此生故彼諸行生。由此滅故彼諸行滅。於此二事不能證得。又不證得諸行性相。起如是見。立如是論。有者定有。無者定無。無不可生。有不可滅。即此論者於三位中現可證得諸行生滅一切世間共所了達粗淺現量譭謗違逆。何以故。現見彼彼若剎帝利或婆羅門吠舍等家所有男女和合因緣。或過八月或九月已便生男女。如是生已或有一類。當於爾時壽盡中夭。復有一類乃至住壽存活支援。或苦或樂或
【現代漢語翻譯】 現代漢語譯本：相。普遍於十方美妙的聲音和名聲，廣大地讚頌，沒有不遍滿的。又能消除駁斥那些宣揚無因論和惡因論的觀點，接納所有宣揚正因論的觀點。為什麼呢？因為宣揚無因論和惡因論，尚且不是那些想要前往人天善道以及追求解脫的聰明人所能信服和依靠的，更何況是其他人呢？應當前往和趣入的，是宣揚正因論。應當知道它的特點與那些（無因論和惡因論）的特點相反。大師的特點，是指薄伽梵（Bhagavan，世尊）是真如來（Tathagata，如來）、應正等覺（Arhat，阿羅漢）乃至世尊（Lokavidu，世間解）。詳細的解釋如同前面《攝異門分》。法教的特點，是指所說的正法，開始、中間和結尾都是好的，乃至廣說。應當知道也如同《攝異門分》。證得第一德相的人，是指對於一切此世他世的事情，自然通達，現等正覺。乃至廣說。這裡，欲界被稱為此世，色無色界被稱為他世。因為現在和過去兩世的差別。應當知道這是第二種差別。因為不是由老師教導而獲得的，所以稱為自然。因為六種神通智慧現在就能獲得，所以稱為作證。因為對於所有有情來說是最第一的，所以稱為圓滿。因為自然知道這第一的性質，顯示給他人，所以稱為開示。
其次，從兩種角度來看，無因論者認為諸行的運轉沒有原因。他們不瞭解諸行生起的原因和滅盡的原因。因為這個生起，所以那些行生起；因為這個滅盡，所以那些行滅盡。對於這兩件事，他們不能證得。又不證得諸行的性質和現象，產生這樣的見解，立下這樣的論斷：有的就一定有，沒有的就一定沒有，沒有的不能產生，有的不能滅亡。這種論斷，在三種情況下，現在就可以證明諸行的生滅，一切世間共同瞭解的粗淺的現量，他們卻加以譭謗和違逆。為什麼呢？因為現在看到那些剎帝利（Kshatriya，王族）、婆羅門（Brahmana，祭司）、吠舍（Vaishya，商人）等家族，所有男女和合的因緣，或者經過八個月或九個月，就生下男女。這樣生下之後，或者有一類，在那個時候壽命就盡了，中年夭折。又有一類，乃至住世存活，或者痛苦，或者快樂，或者...
【English Translation】 English version: Characteristics. Universally throughout the ten directions, the wonderful sounds and reputations are widely praised, completely pervading everything. Furthermore, it can eliminate and refute those who advocate causelessness and evil causes, embracing all who advocate right causes. Why is this so? Because advocating causelessness and evil causes is not something that intelligent individuals who desire to go to the good realms of humans and gods and seek liberation can rely on, let alone others. What should be approached and entered is the advocacy of right causes. One should know that its characteristics are contrary to those (of causelessness and evil causes). The characteristics of a great teacher refer to the Bhagavan (World-Honored One) being the true Tathagata (Thus Come One), Arhat (Worthy One), perfectly enlightened, even to Lokavidu (Knower of the World). The detailed explanation is as in the previous 'Collection of Different Aspects'. The characteristics of the Dharma teaching refer to the right Dharma being good in the beginning, middle, and end, and so on, extensively explained. One should know that it is also as in the 'Collection of Different Aspects'. The one who attains the characteristics of the first virtue is the one who naturally understands everything of this world and the other world, and is perfectly enlightened. And so on, extensively explained. Here, the desire realm is called 'this world', and the form and formless realms are called 'the other world'. Because of the difference between the present and past lives. One should know that this is the second difference. Because it is not obtained through the teaching of a teacher, it is called natural. Because the six kinds of supernatural wisdom can be obtained now, it is called witnessing. Because it is the most supreme for all sentient beings, it is called perfect. Because one naturally knows this first nature and reveals it to others, it is called revelation.
Furthermore, from two perspectives, those who advocate causelessness believe that the operation of phenomena has no cause. They do not understand the causes of the arising of phenomena and the causes of their cessation. Because of this arising, those phenomena arise; because of this cessation, those phenomena cease. They cannot attain these two things. Moreover, they do not attain the nature and characteristics of phenomena, and they generate such views and establish such arguments: what exists must exist, what does not exist must not exist, what does not exist cannot arise, and what exists cannot cease. This argument, in three situations, can now prove the arising and cessation of phenomena, the common understanding of all the world, the crude and shallow present quantity, they slander and violate. Why is this so? Because now we see those Kshatriyas (warrior caste), Brahmanas (priest caste), Vaishyas (merchant caste), and other families, all the causes and conditions of the union of men and women, or after eight or nine months, give birth to men and women. After being born in this way, there are some who, at that time, their lifespan ends and they die young. And there are others who live and survive, either in suffering or in happiness, or...
非苦樂受位差別心諸心法。皆是新新而非古古。
複次略有二種自讚毀他。謂唯語言及說法正行。若唯語言而自稱讚毀呰他者。彼但由於非善士法纏擾其心。是名自毀。非勝賢善。若由說法行正行者。雖無贊毀而是真實自讚毀他。又諸如來宣說正法。速能壞滅二種無智。謂聞不正法生勝解等。長時積習堅固無智及非久習近生無智。復由俱生不能了知往善趣道。亦不了知能往現法涅槃道故。
複次當知十一種相總攝諸行立為行聚。應知聚義是其蘊義。又由一向雜染因緣增上力故。建立取蘊。當知取蘊唯是有漏。又由雜染清凈因緣二增上力。建立總蘊。當知此蘊通漏無漏。又由三相於諸行中煩惱生起。謂所依故。所緣故。助伴故。
複次嗢拖南曰。
少欲自性等記三 似正法疑癡處所 不記變壞大師記 三見滿外愚相等
由三種相如來心入少欲住中。一由爾時化事究竟。為欲安住現法樂住。二由弟子于正行門深可厭薄。三為化導常樂營為多事多業所化有情。又如前說如來入于寂靜天住一切因緣。當知此中亦復如是。
複次諸所化者略有三種所調伏性。一愚癡放逸性。二極下劣心性。三能修正行性。
複次由四種相於四處所。生恭敬住速證無上。一于所應得生猛利樂欲故。
【現代漢語翻譯】 現代漢語譯本： 非苦樂感受位置上的差別心以及各種心法，都是新生的而不是原有的。 其次，大致有兩種自讚毀他的情況。一種是僅通過言語和說法進行正行。如果僅僅通過言語來稱讚自己、詆譭他人，那麼他只是因為被非善士之法纏繞內心，這叫做自我毀壞，而不是勝妙賢善。如果通過說法和正行，即使沒有讚揚或詆譭，也是真實的自讚毀他。此外，諸如來宣說正法，能夠迅速摧毀兩種無智：一種是聽聞不正法而產生錯誤理解等所導致的長期積累的堅固無智，另一種是非長期習染而新近產生的無智。由於與生俱來的無智，人們既不能瞭解通往善趣的道路，也不能瞭解通往現法涅槃的道路。 其次，應當瞭解，十一種相總括了諸行，並將其立為行聚。應當瞭解，『聚』的含義就是『蘊』的含義。又由於一味雜染的因緣增上力的緣故，建立了取蘊。應當瞭解，取蘊唯獨是有漏的。又由於雜染和清凈兩種因緣的增上力，建立了總蘊。應當瞭解，這個蘊通於有漏和無漏。又由於三種相，在諸行中煩惱得以生起：即所依（煩惱生起的依據）的緣故，所緣（煩惱所緣的對象）的緣故，助伴（幫助煩惱生起的條件）的緣故。 其次，總結偈頌說： 『少欲自性等記三，似正法疑癡處所；不記變壞大師記，三見滿外愚相等。』 由於三種相，如來心中安住于少欲之中：一是由於此時化度眾生的事業已經究竟，爲了安住于現法樂住；二是由於弟子們對於正行之門深深厭惡輕視；三是爲了化導那些常常喜歡經營多種事務和事業的有情。又如前面所說，如來進入寂靜天住的一切因緣，應當瞭解，這裡也是如此。 其次，所化度的眾生大致有三種可以調伏的根性：一是愚癡放逸的根性，二是極其下劣的心性，三是能夠修正行的根性。 其次，由於四種相，在四個處所生起恭敬心，安住其中，能夠迅速證得無上菩提：一是對所應得到的（佛法）生起強烈的樂欲。
【English Translation】 English version: The differentiated minds in the position of neither suffering nor pleasure, and all mental dharmas, are newly arising rather than being original. Furthermore, there are roughly two types of self-praise and disparagement of others. One is engaging in correct conduct solely through speech and teaching. If one praises oneself and disparages others merely through speech, then he is only troubled in his mind by the dharmas of non-virtuous people, which is called self-destruction, not superior virtue and goodness. If one engages in correct conduct through teaching and practice, even without praise or disparagement, it is true self-praise and disparagement of others. Moreover, the Tathagatas, by proclaiming the correct Dharma, can quickly destroy two kinds of ignorance: one is the firmly established ignorance accumulated over a long period, arising from developing wrong understanding upon hearing incorrect Dharma, and the other is the recently arisen ignorance that has not been practiced for a long time. Also, due to innate ignorance, people neither understand the path to good destinies nor the path to Nirvana in this very life. Furthermore, it should be known that eleven aspects comprehensively encompass all activities (saṃskāra) and establish them as a collection of activities (saṃskāra-skandha). It should be understood that the meaning of 'collection' (skandha) is the meaning of 'aggregate'. Moreover, due to the predominant influence of the causes and conditions of exclusively defiled nature, the grasping aggregates (upādāna-skandha) are established. It should be understood that the grasping aggregates are solely with outflows (sāsrava). Furthermore, due to the predominant influence of both defiled and purified causes and conditions, the total aggregate (skandha) is established. It should be understood that this aggregate includes both with and without outflows (anāsrava). Moreover, due to three aspects, afflictions arise in activities: namely, because of the basis (āśraya), because of the object (ālambana), and because of the associates (sahakārin). Furthermore, the summary verse says: 'Three, such as the nature of few desires, etc., places of doubt and delusion resembling the true Dharma; the Master's record of non-recording change and destruction, three views, arrogance, external foolishness, etc.' Due to three aspects, the Tathagata's mind abides in few desires: first, because the work of transforming beings is completed at that time, in order to abide in the pleasure of the present Dharma; second, because the disciples deeply despise and belittle the gate of correct practice; third, in order to guide those sentient beings who are constantly fond of engaging in many affairs and activities. Moreover, as previously stated, all the causes and conditions for the Tathagata to enter and abide in the silent heavenly abode, it should be understood that it is the same here as well. Furthermore, those who are to be transformed generally have three types of nature to be tamed: first, the nature of foolishness and negligence; second, the nature of extremely inferior mind; third, the nature of being able to correct practice. Furthermore, due to four aspects, generating reverence in four places, abiding therein, one can quickly attain unsurpassed Bodhi: first, because of generating strong desire for what should be attained (the Dharma).
二于得方便法隨法行生猛利愛樂故。三于大師所生猛利愛敬故。四于所說法生猛利凈信故。
複次有三種無上。謂妙智無上。正行無上。解脫無上。妙智無上者。謂盡智。無生智。無學正見智。正行無上者。謂樂速通行。解脫無上者。謂不動心解脫。當知此中總說智斷現法樂住。有學妙智正行解脫。不名無上。猶有上故。當知一切阿羅漢行。皆得名為樂速通行。一切粗重永滅故。一切所作已辦故。
複次依菩提分擇諸行故。於二時中由四種相。如實遍知薩迦耶見。即於二時無間證得諸漏永盡。云何二時。一在異生地。二在見地。云何由四種相。一由自性故。二由處所故。三由等起故。四由果故。自性故者。謂諸行自性薩迦耶見及五種行。彼計為我或為我所。處所故者。謂所緣境。等起故者。謂見取所攝無明。觸生受為緣愛。此復有五緣起次第。謂界種種性為緣。生觸種種性。觸種種性為緣生受種種性。受種種性為緣。生愛種種性。愛種種性為緣。生取種種性。夫緣生者體必無常。由果故者。謂於三時薩迦耶見能為障礙。一依無我諦察法忍時。二現觀時。三得阿羅漢時。此中一時由彼隨眠薩迦耶見增上力故。有惑有疑。由多修習諦察法忍為因緣故。雖于疑惑少能除遣。然于修習諦現觀時由意樂故恐于涅槃我
【現代漢語翻譯】 現代漢語譯本：第二，因為獲得方便之法，隨順正法修行，生起強烈的喜愛和樂於修行的心。第三，因為對大師（佛陀）生起強烈的愛敬之心。第四，因為對所說的法生起強烈的清凈信心。 其次，有三種無上：即妙智無上、正行無上、解脫無上。妙智無上，指的是盡智（Kshaya-jnana，知諸漏已盡之智）、無生智（Anutpada-jnana，知未來諸漏不生之智）、無學正見智（Asaiksa-samyag-drsti-jnana，已達無學位的正見之智）。正行無上，指的是樂速通行（Sukha-pratipada-ksiprabhi-jnana，修行容易且迅速證得涅槃）。解脫無上，指的是不動心解脫（Acalacitta-vimukti，心不為煩惱所動搖的解脫）。應當知道，這裡總括地說明了智慧、斷除煩惱和現法樂住（drsta-dharma-sukha-vihara，于現世感受快樂的住處）。有學的妙智、正行、解脫，不能稱為無上，因為還有更高的境界。應當知道，一切阿羅漢（Arhat，已證得無學果位的聖者）的修行，都可以稱為樂速通行，因為一切粗重的煩惱都已永遠滅除，一切該做的事情都已經完成。 其次，因為依靠菩提分法（bodhipaksika-dharma，三十七道品）來選擇諸行，所以在兩個時期中，通過四種相，如實遍知薩迦耶見（satkayadrsti，有身見，認為五蘊之身是我或我所），即在這兩個時期中無間斷地證得諸漏永盡。哪兩個時期？一是在異生位（prthag-jana-bhumi，凡夫位），二是在見地（darshana-bhumi，聖者位）。怎樣通過四種相？一是由自性故，二是由處所故，三是由等起故，四是由果故。自性故，指的是諸行自性的薩迦耶見以及五種行（五蘊），他們計度為我或為我所。處所故，指的是所緣境。等起故，指的是見取（drsti-paramarsa，錯誤的見解）所攝的無明（avidya，對事物真相的無知），觸（sparsha，感覺）生受（vedana，感受）為緣的愛（trsna，渴愛）。這又有五種緣起次第，即以界（dhatu，六界：地、水、火、風、空、識）種種性為緣，生觸種種性；觸種種性為緣，生受種種性；受種種性為緣，生愛種種性；愛種種性為緣，生取（upadana，執取）種種性。凡是因緣所生的事物，其體性必定是無常的。由果故，指的是在三個時期，薩迦耶見能夠成為障礙。一是在依無我（anatma，非我）諦察法忍（dharma-ksanti，對法的如實忍可）時，二是在現觀（abhisamaya，現證真理）時，三是在得阿羅漢時。這其中，在一個時期，由於彼隨眠（anusaya，煩惱的潛在狀態）薩迦耶見的增上力，有疑惑。由於多次修習諦察法忍為因緣，雖然對於疑惑能夠稍微去除，但在修習諦現觀時，由於意樂（ashaya，意願），恐怕于涅槃我
【English Translation】 English version: Secondly, because of obtaining the means of convenience, practicing in accordance with the Dharma, generating strong love and joy in practice. Thirdly, because of generating strong love and respect for the Teacher (Buddha). Fourthly, because of generating strong pure faith in the Dharma that is taught. Furthermore, there are three unsurpassed things: unsurpassed wonderful wisdom, unsurpassed right conduct, and unsurpassed liberation. Unsurpassed wonderful wisdom refers to the Exhaustion-knowledge (Kshaya-jnana, the knowledge that all outflows are exhausted), the Non-arising-knowledge (Anutpada-jnana, the knowledge that future outflows will not arise), and the Right View Knowledge of the No-more-learning (Asaiksa-samyag-drsti-jnana, the knowledge of right view in the state of no more learning). Unsurpassed right conduct refers to the Joyful and Swift Path (Sukha-pratipada-ksiprabhi-jnana, easy practice and quick attainment of Nirvana). Unsurpassed liberation refers to the Immovable Liberation of Mind (Acalacitta-vimukti, liberation where the mind is not shaken by afflictions). It should be known that this comprehensively describes wisdom, the cutting off of afflictions, and dwelling in the pleasure of the present Dharma (drsta-dharma-sukha-vihara, dwelling in happiness in the present life). The wonderful wisdom, right conduct, and liberation of those still learning cannot be called unsurpassed, because there are still higher states. It should be known that all the practices of Arhats (Arhat, a saint who has attained the fruit of no more learning) can be called the Joyful and Swift Path, because all coarse and heavy afflictions have been permanently extinguished, and all that needs to be done has been completed. Furthermore, because of selecting practices based on the factors of enlightenment (bodhipaksika-dharma, the thirty-seven factors of enlightenment), in two periods, through four aspects, one truly and completely knows the view of self (satkayadrsti, the view of a self, considering the five aggregates as self or belonging to self), and in these two periods, one attains the complete exhaustion of outflows without interruption. What are the two periods? One is in the stage of ordinary beings (prthag-jana-bhumi, the stage of ordinary people), and the other is in the stage of seeing (darshana-bhumi, the stage of saints). How is it through four aspects? One is because of its nature, two is because of its location, three is because of its arising, and four is because of its result. Because of its nature refers to the view of self by nature of the aggregates and the five aggregates (five skandhas), which they consider as self or belonging to self. Because of its location refers to the object of perception. Because of its arising refers to ignorance (avidya, ignorance of the true nature of things) included in clinging to views (drsti-paramarsa, wrong views), contact (sparsha, sensation) giving rise to feeling (vedana, sensation) as a condition for craving (trsna, thirst). This again has five stages of dependent origination, namely, with the various natures of elements (dhatu, six elements: earth, water, fire, wind, space, consciousness) as a condition, various natures of contact arise; with various natures of contact as a condition, various natures of feeling arise; with various natures of feeling as a condition, various natures of craving arise; with various natures of craving as a condition, various natures of grasping (upadana, clinging) arise. Whatever arises from conditions, its nature must be impermanent. Because of its result refers to the view of self being able to be an obstacle in three periods. One is during the time of contemplating the Dharma-acceptance of no-self (anatma, non-self) (dharma-ksanti, acceptance of the truth of Dharma), two is during the time of direct realization (abhisamaya, direct realization of truth), and three is during the time of attaining Arhatship. In one of these periods, due to the increased power of the latent (anusaya, latent state of afflictions) view of self, there is doubt. Because of repeatedly practicing the Dharma-acceptance of contemplation as a cause, although one can slightly remove doubt, during the practice of direct realization, due to intention (ashaya, intention), one fears that in Nirvana 'I'
當無有。由此隨眠薩迦耶見增上力故。于諸行中起邪分別。謂我當斷當壞當無。便於涅槃發生斷見及無有見。由此因緣于般涅槃。其心退還不樂趣入。彼于異時雖從此過凈修其心又于聖諦已得現諦。然謂我能證諦現諦。彼於此慢由隨眠故。仍未能離。又時時間由忘念故。觀我起慢。因此慢纏差別而轉。謂我為勝或等或劣。前兩位中由隨眠力能作障礙。于第三位由習氣力能作障礙。又由三緣諸行生長。一由宿世業煩惱力。二由願力。三由現在眾因緣力。于異生地能遍知故。于見地中無間能得見道所斷諸漏永盡。于見地中能遍知故。次斷余結得阿羅漢。無間證得諸漏永盡。
複次由五種相於諸行中如理問記。何等為五。一自性故。二流轉還滅根本故。三還滅故。四流轉故。五流轉還滅方便故。自性故者。當知色等五種自性。流轉還滅根本故者。謂欲。由善法欲乃至能得諸漏永盡。是故此欲名還滅根本。若由是欲愿我當得人中下類。乃至當生梵眾天等眾同分中。由於此心親近修習多修習故。得生於彼。是故此欲名流轉根本。還滅故者。于諸行中唯欲貪取得斷滅故。若即諸行是取性者。應不可滅。以阿羅漢猶有諸行現可得故。若異諸行有取性者。應是無為。無為故常亦不可滅。是故取性但是諸行一分所攝。即此一分已得
【現代漢語翻譯】 現代漢語譯本：當（薩迦耶見）不存在時，由於隨眠（煩惱的潛在傾向）和薩迦耶見（認為五蘊和合的身體為『我』的錯誤見解）的增強力量，（修行者）在諸行（所有有為法）中產生錯誤的分別，認為『我應當斷滅、毀壞、不存在』。因此，對於涅槃（寂滅），產生斷見和無有見。由於這個原因，對於般涅槃（完全的寂滅），他的心退縮，不樂於進入。他在其他時候，雖然從此過失中清凈修習他的心，又對聖諦（四聖諦：苦、集、滅、道）已經獲得現觀（直接的證悟），然而認為『我能證得諦、現觀諦』。他對於這種慢（驕慢）由於隨眠的緣故，仍然未能遠離。又時時因為忘唸的緣故，觀察到『我』生起慢。因此，這種慢的纏縛以差別的方式運轉，認為『我』是殊勝的、相等的、或者低劣的。在前兩種情況中，由於隨眠的力量能夠造成障礙，在第三種情況中，由於習氣（長期熏習形成的習慣）的力量能夠造成障礙。又由於三種因緣，諸行（所有有為法）生長：一是由宿世的業和煩惱的力量；二是由願力；三是由現在的眾多因緣力量。在異生位（凡夫位）能夠普遍知曉這些，所以在見地（證悟的最初階段）中，無間地能夠獲得見道所斷的各種煩惱永遠斷盡。在見地中能夠普遍知曉這些，然後斷除其餘的結縛，證得阿羅漢果（解脫的最高境界），無間地證得各種煩惱永遠斷盡。 再次，由於五種相，在諸行中如理地詢問和記錄。哪五種呢？一是自性故；二是流轉還滅的根本故；三是還滅故；四是流轉故；五是流轉還滅的方便故。自性故，應當知道色等五種自性（五蘊的自性）。流轉還滅根本故，指的是欲（希求）。由於善法欲，乃至能夠獲得各種煩惱永遠斷盡。因此，這種欲被稱為還滅的根本。如果由於這種欲，愿我應當得到人中下等的類別，乃至應當生到梵眾天等眾同分中，由於對此心親近修習、多次修習的緣故，得以生到那裡。因此，這種欲被稱為流轉的根本。還滅故，在諸行中，唯有欲貪取得斷滅的緣故。如果這些諸行就是取性（執取的本性），那麼應當是不可滅的，因為阿羅漢仍然有諸行現在可以得到。如果異於諸行有取性，那麼應當是無為法（不生不滅的法），因為是無為法，所以是常，也是不可滅的。因此，取性只是諸行的一部分所攝。即是這一部分已經得到（斷滅）。
【English Translation】 English version: When there is no (Sakkāya-ditthi), due to the increased power of the anusaya (latent tendencies of defilements) and Sakkāya-ditthi (the false view of considering the aggregate of five skandhas as 'I'), (the practitioner) generates wrong discriminations in all samskaras (conditioned phenomena), thinking 'I should be cut off, destroyed, and non-existent.' Therefore, regarding Nirvana (cessation), he generates the annihilation view and the non-existence view. Due to this reason, regarding Pari-nirvana (complete cessation), his mind retreats and does not delight in entering. At other times, although he purifies his mind from this fault and has attained direct realization of the Noble Truths (the Four Noble Truths: suffering, its origin, its cessation, and the path to its cessation), he thinks 'I can attain the Truth, directly realize the Truth.' He is still unable to be separated from this conceit due to the anusaya. And from time to time, due to forgetfulness, he observes that 'I' arises with conceit. Therefore, this entanglement of conceit revolves in different ways, thinking 'I' am superior, equal, or inferior. In the first two cases, the power of the anusaya can create obstacles; in the third case, the power of habit (accumulated habits formed over a long period) can create obstacles. Furthermore, due to three causes, samskaras (conditioned phenomena) grow: one is due to the power of karma and defilements from past lives; two is due to the power of aspiration; and three is due to the power of present causes and conditions. Being able to universally know these in the state of an ordinary being (the state of a common person), therefore, in the stage of seeing (the initial stage of enlightenment), one can uninterruptedly attain the complete exhaustion of all the outflows that are to be cut off by the path of seeing. Being able to universally know these in the stage of seeing, then cutting off the remaining fetters, one attains the state of an Arhat (the highest state of liberation), uninterruptedly attaining the complete exhaustion of all the outflows. Furthermore, due to five aspects, one rationally inquires and records about samskaras. What are the five? One is due to self-nature; two is due to the root of transmigration and cessation; three is due to cessation; four is due to transmigration; and five is due to the means of transmigration and cessation. Due to self-nature, one should know the five kinds of self-nature such as form (the nature of the five skandhas). Due to the root of transmigration and cessation, it refers to desire (aspiration). Due to the desire for good Dharma, one can even attain the complete exhaustion of all the outflows. Therefore, this desire is called the root of cessation. If, due to this desire, I wish to attain the lower categories among humans, or even to be born in the community of Brahma gods, due to the close practice and repeated cultivation of this mind, one is able to be born there. Therefore, this desire is called the root of transmigration. Due to cessation, in samskaras, only the desire and craving are to be cut off. If these samskaras are the nature of grasping, then they should be indestructible, because Arhats still have samskaras that can be obtained now. If there is a nature of grasping different from samskaras, then it should be unconditioned Dharma (Dharma that is not subject to birth and death), because it is unconditioned Dharma, so it is permanent and also indestructible. Therefore, the nature of grasping is only included in a part of samskaras. That is, this part has already been (cut off).
斷滅。畢竟不行故。可還滅。流轉故者。復有三種。一後有因故。二品類別故。三現在因故。後有因者。謂如有一愿樂當來造作諸業。彼作是念。愿我來世當成此行。由是因緣能引後有諸行生因。不引現在。彼于現在不能引故。施設諸行唯有二種。品類別者。謂十一種諸行品類。如前應知。現在因者。謂所造色因四大種。受等心法以觸為緣。所有諸識名色為緣。流轉方便者。謂薩迦耶見為所依故。于諸行中發生我慢及諸愛味我我所見。還滅方便者。謂于諸行遠離我慢。及見過患並彼出離無我我所。又流轉方便者。謂無明愛品。隨其所應當知其相。還滅方便者。謂彼對治。又由二緣諸不聰慧聲聞弟子。越大師教墮惡見中。或起言說。何等二緣。一愚世俗諦。二愚勝義諦。由此愚故違越一向世俗諦理。及違越一向勝義諦理。於行流轉不正思惟。
複次於三種處唯諸聖者隨其所樂能如實記。非諸異生。除從他聞。謂諸行中我我所見我非如實。若彼為依有我慢轉。彼雖已斷。而此我慢一切未斷。若無起依。我慢不斷如故現行。當知此中二種我慢。一于諸行執著現行。二由失念率爾現行。此中執著現行我慢。聖者已斷不復現行。第二我慢由隨眠故。薩迦耶見雖復永斷。以于聖道未善修故。猶起現行。薩迦耶見唯有習氣。常
【現代漢語翻譯】 現代漢語譯本 斷滅（Uccheda-vāda，斷滅論）。畢竟是不行的緣故。可以還滅。流轉的緣故有三種：一、後有因的緣故；二、品類別的緣故；三、現在因的緣故。後有因，是指如果有人希望將來造作諸業，他這樣想：『愿我來世成就這樣的行為。』由於這個因緣，能夠引生後有的諸行生起之因，而不是引生現在的。因為他在現在不能引生，所以設施諸行只有兩種。品類別，是指十一種諸行品類，如前面所說應當知道。現在因，是指所造的色，以四大種為因；受等心法，以觸為緣；所有的識，以名色為緣。流轉的方便，是指以薩迦耶見（Satkayadristi，有身見）為所依，在諸行中發生我慢以及各種愛味、我我所見。還滅的方便，是指在諸行中遠離我慢，以及見到過患並從其中出離，沒有我我所。另外，流轉的方便，是指無明和愛這些品類，應當知道它們各自的相狀。還滅的方便，是指它們的對治。又由於兩種原因，不聰慧的聲聞弟子，違背大師的教導，墮入惡見之中，或者產生錯誤的言論。哪兩種原因呢？一是愚昧於世俗諦（Saṃvṛti-satya，俗諦）；二是愚昧於勝義諦（Paramārtha-satya，真諦）。由於這種愚昧，違背了一向的世俗諦理，以及違背了一向的勝義諦理，對於行的流轉產生不正的思惟。 其次，在三種情況下，只有聖者能夠隨自己的意願如實地記述，而不是異生（Pṛthag-jana，凡夫），除非是從他人那裡聽來的。這三種情況是：在諸行中，我我所見不是如實的。如果以它為所依，有我慢轉起，即使它已經被斷除，而這種我慢並沒有完全斷除。如果沒有生起的所依，我慢就不會斷除，仍然像以前一樣現行。應當知道這裡有兩種我慢：一是在諸行中執著現行；二是由失念而突然現行。這其中，執著現行的我慢，聖者已經斷除，不再現行。第二種我慢，由於隨眠的緣故，薩迦耶見雖然已經永遠斷除，但由於對於聖道沒有好好修習，仍然會現行。薩迦耶見只有習氣，常常存在。
【English Translation】 English version Uccheda-vāda (annihilationism). It is ultimately not feasible. It can be extinguished. Because of the cycle of existence, there are three reasons: 1. Because of the cause of future existence; 2. Because of the difference in categories; 3. Because of the cause of the present. The cause of future existence refers to someone who wishes to create various karmas in the future, thinking, 'May I achieve such actions in the future.' Due to this cause, it can lead to the cause of the arising of actions in future existence, but not the present. Because it cannot lead to the present, the establishment of actions is only of two kinds. The difference in categories refers to the eleven categories of actions, as mentioned before, which should be understood. The cause of the present refers to the form created, with the four great elements as the cause; mental phenomena such as feeling, with contact as the condition; and all consciousness, with name and form as the condition. The means of cyclic existence refers to relying on Satkayadristi (view of self), giving rise to pride, various attachments, and the view of 'I' and 'mine' in actions. The means of cessation refers to being free from pride in actions, seeing the faults, and liberation from them, without 'I' and 'mine.' Furthermore, the means of cyclic existence refers to the categories of ignorance and craving, and their respective characteristics should be understood. The means of cessation refers to their antidotes. Moreover, due to two reasons, unwise Śrāvaka (hearer) disciples, deviating from the master's teachings, fall into wrong views or generate erroneous statements. What are the two reasons? 1. Ignorance of Saṃvṛti-satya (conventional truth); 2. Ignorance of Paramārtha-satya (ultimate truth). Due to this ignorance, they violate the consistent principles of conventional truth and the consistent principles of ultimate truth, leading to incorrect thinking about the cycle of actions. Furthermore, in three situations, only the noble ones can truthfully record according to their wishes, not the Pṛthag-jana (ordinary beings), unless they have heard it from others. These three situations are: In actions, the view of 'I' and 'mine' is not true. If it is relied upon, pride arises, and even if it has been cut off, this pride has not been completely eliminated. If there is no basis for arising, pride will not be cut off and will continue to manifest as before. It should be known that there are two kinds of pride here: one is the attachment to actions that manifests; the other is the sudden manifestation due to forgetfulness. Among these, the pride of attachment that manifests has been cut off by the noble ones and no longer manifests. The second kind of pride, due to latent tendencies, although Satkayadristi has been permanently cut off, it may still manifest because the noble path has not been well practiced. Satkayadristi only has habitual tendencies and is always present.
所隨逐于失念時。能與我慢作所依止。令暫現行。是故此慢亦名未斷亦得現行。又諸聖者若於諸行思惟自相。尚令我慢不復現行。況觀共相。若於假法作意思惟。住正念者。亦令我慢不得現行。若於假法作意思惟。不住正念爾時我慢暫得現行。若諸異生雖于諸行思惟共相。尚為我慢亂心相續。況住餘位。又薩迦耶見聖相續中隨眠與纏皆已斷盡。于學位中習氣隨逐未能永斷。若諸我慢隨眠與纏皆未能斷。又計我欲者當知即是我慢纏攝。何以故。由失念故。于欲于定為諸愛味所漂淪者。依此欲門諸我慢纏數數現起。言未斷者。由隨眠故。未遍知者。由彼纏故。彼于爾時有忘念故。言未滅者。雖於此纏暫得遠離。尋復現行。言未吐者。由彼隨眠未永拔故。
複次同梵行者于余同梵行所略有二種慰問。一問病苦。二問安樂。問病苦者。如問彼言所受疹疾寧可忍不者。謂問氣息無擁滯乎。得支援不者。謂問苦受不至增乎。非無間乎。非不愛觸之所觸乎。非違慮乎。非笮身乎。或被笮者得除釋乎。問安樂者。謂如有一隨所問言少病不者。此問不為嬰疹惱耶。少惱不者。此問不為外諸災橫所侵逼耶。起居輕利不者。此問夜寐得安善耶。所進飲食易消化耶。有歡樂不者。此問得住無罪觸耶。如是等類差別言詞。如聲聞地于所飲食
【現代漢語翻譯】 現代漢語譯本：當一個人被失念所控制時，『我慢』（認為自己比別人更優越的傲慢）會找到滋生的土壤，並暫時顯現出來。因此，這種『我慢』可以被認為既『未斷』（尚未完全斷除），也『得現行』（能夠顯現）。即使是聖者，當他們思維諸行的自相（事物獨特的、不變的本質）時，尚且能使『我慢』不再顯現，更何況是觀察諸行的共相（事物共同的、普遍的特徵）呢？如果對假法（虛幻的事物）進行如理作意，並安住于正念，也能使『我慢』無法顯現。如果對假法進行不如理作意，並且不住于正念，那麼『我慢』就會暫時顯現。即使是凡夫，雖然思維諸行的共相，仍然會被『我慢』擾亂心緒，更何況是處於其他狀態呢？ 此外，『薩迦耶見』（認為五蘊和合的身體是真實自我的錯誤觀念）在聖者的相續中，其隨眠（潛在的煩惱）和纏（顯現的煩惱）都已經斷盡。但在有學位（指聲聞乘的修道位）的聖者中，習氣（長期熏習形成的習慣）仍然存在，未能完全斷除。如果『我慢』的隨眠和纏都未能斷除，那麼，執著于『我』和『我所』的慾望，應當知道是被『我慢』的纏縛所攝持。為什麼呢？因為由於失唸的緣故，對於慾望和禪定，被各種愛味所迷惑的人，會依此慾望之門，使各種『我慢』的纏縛屢屢現起。說『未斷』，是因為有隨眠的緣故；說『未遍知』，是因為有纏縛的緣故；彼人在那個時候有忘唸的緣故。說『未滅』，雖然暫時遠離了這種纏縛，但很快又會再次顯現。說『未吐』，是因為『我慢』的隨眠沒有被永遠拔除。 其次，一起修行的同梵行者之間，對於其他同梵行者，略有兩類慰問。一是詢問病苦，二是詢問安樂。詢問病苦，比如問對方『所受的疾病是否可以忍受』，這是問氣息是否順暢，沒有阻塞。『是否能夠支援』，這是問痛苦的感受是否會加劇。『是否沒有間斷』，『是否沒有被不喜愛的觸覺所觸及』，『是否沒有違背思慮』，『是否沒有壓迫身體』，或者『被壓迫的情況是否能夠解除』。詢問安樂，比如有人隨便問一句『少病嗎』，這是問是否沒有被疾病所困擾。『少惱嗎』，這是問是否沒有被外界的災禍所侵擾。『起居輕利嗎』，這是問晚上睡眠是否安穩。『所進飲食容易消化嗎』，『有歡樂嗎』，這是問是否安住在沒有罪過的境界中。像這樣等等不同類別的言語，就像《聲聞地》中所說的關於飲食一樣。
【English Translation】 English version: When one is followed and controlled by forgetfulness, 'Māna' (arrogance, the conceit of thinking oneself superior) finds a basis for arising and manifests temporarily. Therefore, this 'Māna' can be considered both 'not yet abandoned' (not completely eradicated) and 'able to manifest' (capable of appearing). Even for the noble ones (Saints), when they contemplate the Svalaksana (own-characteristic, unique and unchanging essence) of phenomena, they can prevent 'Māna' from arising. How much more so when they observe the Samanya-laksana (common-characteristic, universal and shared features) of phenomena? If one engages in mindful contemplation of unreal (illusory) phenomena and abides in right mindfulness, it can also prevent 'Māna' from arising. If one engages in unmindful contemplation of unreal phenomena and does not abide in right mindfulness, then 'Māna' will manifest temporarily. Even ordinary beings, although they contemplate the common characteristics of phenomena, are still disturbed by the continuity of 'Māna', how much more so when they are in other states? Furthermore, in the continuum of a noble one who has eradicated Sakkayaditthi (the view of self in the five aggregates), both the anusaya (latent defilements) and the paryutthana (manifest defilements) have been completely eliminated. However, in the state of a learner (referring to the stages of training in the Śrāvakayāna), the vasana (habitual tendencies) still persist and have not been completely eradicated. If both the anusaya and paryutthana of 'Māna' have not been eradicated, then the desire to cling to 'self' and 'what belongs to self' should be understood as being encompassed by the fetters of 'Māna'. Why? Because due to forgetfulness, those who are infatuated with desires and samādhi (meditative concentration) by various flavors of attachment, rely on this gateway of desire, causing the fetters of various 'Māna' to arise repeatedly. Saying 'not yet abandoned' is because of the presence of anusaya; saying 'not yet fully known' is because of the presence of paryutthana; because that person has forgetfulness at that time. Saying 'not yet extinguished' means that although one has temporarily distanced oneself from this fetter, it will soon manifest again. Saying 'not yet expelled' is because the anusaya of 'Māna' has not been permanently uprooted. Secondly, among fellow Brahmacārins (those practicing the holy life), there are broadly two types of inquiries made to other fellow Brahmacārins: one is to inquire about illness and suffering, and the other is to inquire about well-being and comfort. Inquiring about illness and suffering, for example, asking the other person 'Is the illness you are experiencing bearable?' This is asking whether the breath is smooth and without obstruction. 'Is it supportable?' This is asking whether the painful sensations are not increasing. 'Is it without interruption?', 'Is it not touched by unpleasant sensations?', 'Is it not contrary to contemplation?', 'Is it not oppressing the body?', or 'Is the oppression being relieved?' Inquiring about well-being and comfort, for example, if someone casually asks 'Are you free from illness?', this is asking whether one is not troubled by diseases. 'Are you free from distress?', this is asking whether one is not oppressed by external calamities. 'Is your daily life light and easy?', this is asking whether one's sleep at night is peaceful. 'Is the food you consume easily digested?', 'Is there joy?', this is asking whether one is abiding in a state free from sinful contact. Such different types of speech are like what is said in the Śrāvakabhūmi (the Stage of the Hearers) regarding food.
知量中釋。當知此問在四位中。一內逼惱分。二外逼惱分。三住于夜分。四住于晝分。
複次若有說言諸阿羅漢于現法中。于食物務蘊界處等。若順不順不如實知。言阿羅漢不順。不順是不如理虛妄分別。非阿羅漢現法不順。所以者何。彼于食物務蘊界處等。現可見故。由此因緣諸阿羅漢。于其滅后。不順諸行不了執著。是故世尊言。阿羅漢是不順者。定是密語。當知此是似正法見。由二種義勢力為緣。諸同梵行或大聲聞。為欲斷滅如是所生似正法見。極作功用。勿令彼人或自陳說或示於他。由是因緣墮極下趣。或由愛敬如來聖教。勿因如是似正法見令佛聖教速疾隱滅。復有二因。能生如是似正法見。一者于內薩迦耶見未能永斷。二者依此妄計流轉還滅士夫。為斷如是二種因故。說二正法以為對治。謂于諸行次第宣說無常無我。於四句中推求流轉還滅士夫。都不可得。謂依有為。或依無為。聲聞獨覺佛世尊我說名如來。當知此我二種假立。有餘依中假立有為。無餘依中假立無為。若依勝義非有為非無為。亦非無為非有為。由說如是正法教故。於六種相覺悟生時。當知永斷似正法見。謂阿羅漢于依所攝滅壞法故。覺悟無常。于現法中為老病等眾苦器故。覺悟是苦。于任運滅。斷界。離界。及與滅界。覺悟為滅寂靜
【現代漢語翻譯】 現代漢語譯本：知量中釋（解釋智慧的度量）。應當知道這個提問包含四種情況：一、內在逼迫惱亂的部分；二、外在逼迫惱亂的部分；三、處於夜晚的部分；四、處於白天的部分。
再者，如果有人說諸位阿羅漢（已證得無學果位的聖者）在現世中，對於食物、事務、五蘊（色、受、想、行、識）、十二處（六根和六塵）、十八界（六根、六塵和六識）等等，如果順或者不順，都不能如實知曉，說阿羅漢不順。所謂『不順』，就是不如理的虛妄分別。阿羅漢在現世中不會不順，為什麼呢？因為他們對於食物、事務、五蘊、十二處、十八界等等，都是現量可見的。由於這個因緣，諸位阿羅漢在他們滅度之後，不會不順於諸行（一切有為法），不會不了知而執著。所以，世尊說『阿羅漢是不順者』，一定是密意之語。應當知道這是相似的正法見解。由於兩種意義的勢力為因緣，諸位同修梵行者或者大聲聞，爲了斷滅如此產生的相似正法見解，極力用功，不要讓那個人自己陳述或者向他人展示，因為這樣會墮入極下劣的境地。或者由於愛敬如來（佛陀）的聖教，不要因為這樣的相似正法見解而使佛陀的聖教迅速隱沒。還有兩種原因，能夠產生這樣的相似正法見解：一是對於內在的薩迦耶見（有身見）未能永遠斷除；二是依此妄計流轉還滅的士夫（補特伽羅，指輪迴的主體）。爲了斷除這兩種原因，宣說兩種正法作為對治：即對於諸行次第宣說無常、無我；在四句中推求流轉還滅的士夫，都不可得，即無論是依有為法，還是依無為法。聲聞、獨覺、佛世尊，我說名為如來（佛陀）。應當知道這個『我』是兩種假立：有餘依中假立有為，無餘依中假立無為。如果依勝義諦（究竟真理），則非有為，非無為，亦非無為非有為。由於宣說如此正法教義，在六種相的覺悟生起時，應當知道永遠斷除了相似正法見解。即阿羅漢對於依所攝的滅壞法，覺悟到無常；對於現世中作為老、病等眾多痛苦的器皿，覺悟到是苦；對於任運滅、斷界、離界以及滅界，覺悟到是滅寂靜。
【English Translation】 English version: Explanation of Knowing the Measure. It should be known that this question is contained within four situations: 1. The aspect of internal pressing affliction; 2. The aspect of external pressing affliction; 3. The aspect of abiding in the night; 4. The aspect of abiding in the day.
Furthermore, if someone says that the Arhats (those who have attained the state of no more learning) in the present moment, regarding food, affairs, the five skandhas (form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (six sense organs and six sense objects), the eighteen dhatus (six sense organs, six sense objects, and six sense consciousnesses), etc., whether in accordance or not in accordance, do not truly know, saying that the Arhats are not in accordance. 'Not in accordance' means unreal and false discriminations that are not in accordance with reason. Arhats are not not in accordance in the present moment. Why? Because they directly perceive food, affairs, the skandhas, the ayatanas, the dhatus, etc. Due to this cause, the Arhats, after their extinction, will not be not in accordance with all phenomena, and will not fail to understand and cling. Therefore, when the World Honored One (Buddha) said, 'Arhats are those who are not in accordance,' it must be a secret meaning. It should be known that this is a semblance of true Dharma view. Due to the power of two meanings as conditions, fellow practitioners or great Shravakas (disciples), in order to cut off such semblance of true Dharma view that arises, exert great effort, not allowing that person to either state it themselves or show it to others, because by doing so, they will fall into an extremely inferior state. Or, out of love and respect for the Holy Teachings of the Tathagata (Buddha), lest such semblance of true Dharma view cause the Buddha's Holy Teachings to quickly disappear. There are also two causes that can give rise to such semblance of true Dharma view: first, the Sakaya-ditthi (view of self in the aggregates) within has not been permanently cut off; second, based on this, falsely calculating the transmigration and cessation of the Purusha (person, referring to the subject of rebirth). In order to cut off these two causes, two correct Dharmas are taught as antidotes: namely, sequentially explaining impermanence and non-self regarding all phenomena; seeking the Purusha of transmigration and cessation in the four statements, it is completely unattainable, whether relying on conditioned phenomena or unconditioned phenomena. Shravakas, Pratyekabuddhas (Solitary Realizers), the World Honored Buddha, I say are named Tathagata. It should be known that this 'self' is two kinds of provisional establishment: in the state of remaining aggregates, provisionally establishing conditioned phenomena; in the state of no remaining aggregates, provisionally establishing unconditioned phenomena. If relying on the ultimate truth, it is neither conditioned nor unconditioned, nor is it unconditioned nor conditioned. Because of teaching such correct Dharma teachings, when the awakening of the six aspects arises, it should be known that the semblance of true Dharma view is permanently cut off. That is, Arhats, regarding the destructible phenomena included in dependence, awaken to impermanence; regarding the present moment as a vessel for old age, sickness, and other sufferings, awaken to suffering; regarding cessation by natural course, the cessation realm, the separation realm, and the extinction realm, awaken to extinction and tranquility.
。清涼。及與永沒。若具如是正覺悟者。是阿羅漢邪。增上慢俱行妄想尚不得有。況可如是于其滅后若順不順戲論執著。當知未斷薩迦耶見有二過患。一于能害有苦諸行。執我我所。由此因緣能感流轉生死大苦。二于現法能礙無上聖慧命根。譬如有人自知無力能害怨家。恐彼為害。先相親附以如意事現承奉之時。彼怨家知親附已便害其命。愚夫異生亦復如是。恐似怨家薩迦耶見當爲苦害。便起愛縛以可意行而現承奉。如是愚癡異生之類。于能為害薩迦耶見。唯見功德不見過失。殷到親附。既親附已。由未得退。說名損害聖慧命根。
複次諸外道輩于內法律二種處所疑惑愚癡。何等為二。謂佛世尊誹毀有見及無有見。而於弟子終歿之後。記一有生。記一無生。又說勝義常住之我現法當來都不可得。世有三師而現可得。一常論者。二斷論者。三者如來。此疑癡者有二種因。當知如前似正法見二種法教。能斷此因。亦如前說由二因緣。即此所說無我法性。彼諸外道難入難了。謂此自性難了知故。雖此相貌易可了知。然其相貌不相似故。當知此中無虛誑義自所證義。是不共義故。彼自性難可悟入。即此自性體是甚深似甚深現。是故說名無虛誑義。又此自性于內難見。從他言音亦難覺了。是故說名自所證義。又此自性非尋
【現代漢語翻譯】 現代漢語譯本：清涼寂靜以及永遠的寂滅。如果具備了這樣的正覺悟，才是阿羅漢嗎？連增上慢（認為自己已經證悟了更高境界的傲慢）伴隨的虛妄想法都不應該有，更何況在阿羅漢滅度后，還對順或不順的戲論（無意義的辯論）產生執著呢？應當知道，沒有斷除薩迦耶見（身見，認為五蘊和合的身體是真實的我）有兩種過患：一是對於能帶來痛苦的諸行（各種行為和活動），執著于『我』和『我所』（屬於我的），由此因緣能夠感得流轉生死的巨大痛苦；二是對於現世，能夠障礙無上聖慧的命根（智慧的根本）。譬如有人自知沒有能力傷害怨家，害怕被怨家傷害，就先去親近依附，用如意的事情來承奉。當怨家知道他親附后，就加害他的性命。愚癡的凡夫也是這樣，害怕像怨家一樣的薩迦耶見會帶來痛苦，就生起愛戀的束縛，用可意的事情來承奉它。像這樣愚癡的凡夫，對於能帶來危害的薩迦耶見，只看到功德，看不到過失，慇勤地去親近依附。既然已經親近依附，由於沒有辦法退離，所以說損害了聖慧的命根。 其次，那些外道對於佛法中的兩種地方感到疑惑和愚癡。哪兩種地方呢？一是佛陀世尊誹毀有見（認為有一個永恒不變的『我』的見解）和無有見（認為『我』死後斷滅的見解），而對於弟子去世之後，又記說一種是有生（死後會再生），一種是無生（死後不會再生）。又說勝義（究竟真理）中常住的『我』，在現世和未來都不可得。世上有三種老師現在可以見到：一是常論者（持常見者），二是斷論者（持斷見者），三是如來（佛陀）。這種疑惑愚癡有兩種原因。應當知道，像前面所說的相似於正法的兩種法教，能夠斷除這種原因。也像前面所說，由兩種因緣，就是所說的無我法性，那些外道難以進入和了解。因為這種自性難以瞭解的緣故，雖然這種相貌容易瞭解，但是因為它的相貌不相似的緣故。應當知道，這裡面沒有虛誑的意義，自己所證悟的意義，是不共的意義的緣故。那種自性難以悟入。就是這種自性，體是甚深的，顯現出來又像是甚深的。所以說沒有虛誑的意義。又這種自性在內心難以見到，從他人的言語也很難覺了。所以說自己所證悟的意義。又這種自性不是尋
【English Translation】 English version: Tranquility and eternal extinction. If one possesses such perfect enlightenment, is that an Arhat? Even the deluded thoughts accompanied by increased pride (thinking one has attained a higher state than one actually has) should not exist, let alone clinging to favorable or unfavorable frivolous debates after the Arhat's extinction. It should be known that not having severed the Satkayadrishti (self-view, the belief that the five aggregates of body and mind constitute a real self) has two faults: first, clinging to 'I' and 'mine' regarding the painful activities, which leads to the great suffering of transmigration in samsara; second, in the present life, it hinders the root of the supreme holy wisdom. For example, someone knows they are unable to harm an enemy and fears being harmed, so they first approach and attach themselves, offering pleasing things. When the enemy knows of this attachment, they harm the person's life. Foolish ordinary beings are also like this, fearing that Satkayadrishti, like an enemy, will bring suffering, so they develop loving attachment and offer pleasing things to it. Thus, these foolish ordinary beings, regarding the harmful Satkayadrishti, only see its merits and not its faults, diligently approaching and attaching themselves. Since they have already approached and attached themselves and cannot retreat, it is said to harm the root of holy wisdom. Furthermore, those non-Buddhists have doubts and ignorance regarding two aspects of the inner Dharma. What are the two aspects? First, the World Honored Buddha criticizes the view of existence (the view that there is an eternal and unchanging 'self') and the view of non-existence (the view that the 'self' is annihilated after death), while regarding the disciples after their death, he sometimes says there is rebirth and sometimes says there is no rebirth. Also, he says that the permanent 'self' in the ultimate truth is unattainable in the present and future. There are three teachers in the world who can be seen now: first, those who argue for permanence (holders of the view of permanence); second, those who argue for annihilation (holders of the view of annihilation); and third, the Tathagata (Buddha). This doubt and ignorance have two causes. It should be known that the two teachings that resemble the true Dharma, as mentioned earlier, can eliminate these causes. Also, as mentioned earlier, due to two conditions, namely the nature of selflessness, which is difficult for those non-Buddhists to enter and understand. Because this nature is difficult to understand, although its appearance is easy to understand, it is because its appearance is dissimilar. It should be known that there is no false meaning in this, and the meaning that one has realized is the meaning that is not shared. That nature is difficult to realize. That nature is profound in essence and appears to be profound. Therefore, it is said that there is no false meaning. Also, this nature is difficult to see within and difficult to realize from the words of others. Therefore, it is said to be the meaning that one has realized oneself. Also, this nature is not sought
思者之所尋思。非度量者所行境界。是故說名是不共義。又即此法微妙審諦聰明智者內所證故。說名難了。此等差別當知如前攝異門分。由二種相。一切如來所說義智。皆應了知。何等為二。一者教智。二者證智。教智者。謂諸異生聞思修所成慧。證智者。謂學無學慧及后所得諸世間慧。此中異生非於一切佛所說義皆能了知。亦非於慢覺察是慢。又未能斷。若諸有學非於我見一切義中皆不了知。又能于慢覺察是慢。而未能斷。若諸無學能作一切。
複次諸佛如來於世俗諦及勝義諦。皆如實知。正觀于彼二種道理不應記別。若記別者能引無義故。不記別亦不執著。謂于滅后若有。若無。亦有亦無。非有非無。若於如來如是智見為先不記。謂無知者當知自顯妄見俱行無智之性。
複次應知略有二種變壞。一者諸行衰老變壞。謂如有一年百二十其形衰邁。由是因緣名身老病。二者心憂變壞。由是因緣名心老病。第一變壞。若愚若智皆于其中不隨所欲。第二變壞。智者于中能隨所欲。非諸愚者。又諸愚夫若身老病。當知其心定隨老病。其有智者。身雖老病而心自在不隨老病。是名此中愚智差別。
複次善取法者由聞思故。善思惟者由修慧故。善顯了者如所有性故。善通達者盡所有性故。由二種相。諸聖弟子
【現代漢語翻譯】 現代漢語譯本： 思慮者所思慮的，不是度量者所能達到的境界。因此，這被稱為『不共義』（incomparable meaning）。而且，這種法微妙而審諦，是聰明有智慧的人內心所證悟的，所以被稱為『難了』（difficult to understand）。這些差別應當知道，就像前面《攝異門分》（Compendium of Topics）所說的那樣。通過兩種相，一切如來（Tathagata，如來）所說的義理智慧，都應當瞭解。哪兩種呢？一是教智（doctrinal knowledge），二是證智（realizational knowledge）。教智是指異生（ordinary beings）通過聽聞、思考、修習所成就的智慧。證智是指有學（those still learning）和無學（those who have completed learning）的智慧，以及後來所獲得的各種世間智慧。這裡，異生不能完全瞭解一切佛所說的義理，也不能覺察到『慢』（arrogance）就是『慢』，而且還未能斷除。如果是有學之人，並非對我見（self-view）的一切義理都不能瞭解，而且能覺察到『慢』就是『慢』，但還未能斷除。如果是無學之人，則能做到一切。 其次，諸佛如來對於世俗諦（conventional truth）和勝義諦（ultimate truth），都能如實地知曉。正確地觀察這兩種道理，不應該加以分別。如果加以分別，就會引來沒有意義的事情，所以不加以分別，也不執著。也就是說，對於如來滅度之後，『有』（exists）、『無』（does not exist）、『亦有亦無』（both exists and does not exist）、『非有非無』（neither exists nor does not exist）等問題，如果對於如來這樣的智慧見解作為先導而不加以記別，那麼無知的人應當知道，這自然會顯現出與妄見俱行的無智的本性。 其次，應當知道略有二種變壞（deterioration）。一是諸行（conditioned phenomena）的衰老變壞，比如有人一百二十歲，形體衰老，因為這個原因，叫做身老病（physical aging and illness）。二是心憂變壞（mental deterioration），因為這個原因，叫做心老病（mental aging and illness）。第一種變壞，無論是愚笨的人還是聰明的人，都不能隨心所欲。第二種變壞，聰明的人能夠隨心所欲，愚笨的人則不能。而且，愚笨的人如果身體衰老生病，應當知道他們的心也必定隨著衰老生病。而有智慧的人，即使身體衰老生病，心也能自在，不隨衰老生病。這就是愚笨和智慧的人在這方面的差別。 其次，善於領受佛法的人，是因為聽聞和思考的緣故。善於思惟的人，是因為修習智慧的緣故。善於顯現真理的人，是因為如所有性（suchness）的緣故。善於通達真理的人，是因為盡所有性（all-encompassing nature）的緣故。通過兩種相，諸聖弟子（noble disciples）...
【English Translation】 English version: What the thinker contemplates is not the realm traversed by the measurer. Therefore, it is called 'incomparable meaning'. Moreover, this Dharma (law, teaching) is subtle and precise, realized internally by the intelligent and wise, hence it is called 'difficult to understand'. These differences should be known as described in the preceding 'Compendium of Topics'. Through two aspects, all the wisdom of the meaning spoken by all the Tathagatas (如來, Thus-Gone Ones) should be understood. What are the two? One is doctrinal knowledge (教智), and the other is realizational knowledge (證智). Doctrinal knowledge refers to the wisdom attained by ordinary beings (異生) through hearing, thinking, and cultivation. Realizational knowledge refers to the wisdom of those still learning (有學) and those who have completed learning (無學), as well as the various worldly wisdoms acquired later. Here, ordinary beings cannot fully understand all the meanings spoken by all the Buddhas, nor can they perceive that 'arrogance' (慢) is 'arrogance', and they have not yet eliminated it. If they are those still learning, they do not fail to understand all the meanings of self-view (我見), and they can perceive that 'arrogance' is 'arrogance', but they have not yet eliminated it. If they are those who have completed learning, they can accomplish everything. Furthermore, the Buddhas and Tathagatas know the conventional truth (世俗諦) and the ultimate truth (勝義諦) as they truly are. They correctly observe these two principles and should not make distinctions between them. If distinctions are made, it will lead to meaningless things, so they do not make distinctions and do not cling. That is to say, regarding the questions of whether the Tathagata, after extinction, 'exists' (有), 'does not exist' (無), 'both exists and does not exist' (亦有亦無), 'neither exists nor does not exist' (非有非無), if one does not make distinctions with such wisdom and insight of the Tathagata as a guide, then the ignorant should know that this will naturally reveal the nature of ignorance that accompanies deluded views. Furthermore, it should be known that there are roughly two kinds of deterioration (變壞). One is the deterioration of aging of conditioned phenomena (諸行), such as someone who is one hundred and twenty years old, whose form is aging, and for this reason, it is called physical aging and illness (身老病). The other is mental deterioration (心憂變壞), and for this reason, it is called mental aging and illness (心老病). The first kind of deterioration, whether foolish or wise, cannot be controlled at will. The second kind of deterioration, the wise can control at will, but the foolish cannot. Moreover, if foolish people experience physical aging and illness, it should be known that their minds will also certainly follow and experience aging and illness. But wise people, even if their bodies experience aging and illness, their minds can be free and do not follow aging and illness. This is the difference between the foolish and the wise in this regard. Furthermore, those who are good at receiving the Dharma (法, teachings) are so because of hearing and thinking. Those who are good at contemplating are so because of cultivating wisdom. Those who are good at revealing the truth are so because of suchness (如所有性). Those who are good at understanding the truth are so because of the all-encompassing nature (盡所有性). Through two aspects, the noble disciples (聖弟子)...
能正請問大師善記。謂于諸取斷遍知論。何等為二。一者於此諸取斷遍知論。二者為此諸取斷遍知論。當知此中於一切行斷遍知論。所謂如來。又此諸取若未斷滅隨觀。彼有三種過患。若已斷滅隨觀。彼有三種功德。一者于諸行中所生諸取行。若變壞便生愁等。應知是名第一過患。已得諸行變壞所作。二者于諸行中所生諸取。為得未得可意諸行。于追求時。廣行非一種種眾多差別不善。由此追求行不善故。住四種苦。一將現前鄰近所起。二正現前現在所起。三他逼迫增上所起。四自雜染增上所起。應知是名第二過患。三者即由如是惡不善法愛習為因。身壞死後往諸惡趣。應知是名第三過患。與此相違于諸取斷隨觀三種功德勝利。如應當知。
複次當知略有三種聖者三見圓滿能超三苦。云何名為三種聖者。一正見具足。謂于無倒法無我忍住異生位者。二已見聖諦。已能趣入正性離生。已入現觀。已得至果。住有學位者。三已得最後究竟第一阿羅漢果。住無學位者。云何名為三見圓滿。一初聖者隨順無漏有漏見圓滿。二未善凈無漏見圓滿。三善清凈無漏見圓滿。此三圓滿依說三種補特伽羅。隨其次第如前應知。云何名為超三種苦。謂初見圓滿。能超外道我見違諍所生眾苦。第二見圓滿。能超一切惡趣眾苦。第三見圓
【現代漢語翻譯】 現代漢語譯本：能正請問大師，什麼是善於記憶？這裡所說的『于諸取斷遍知論』，指的是什麼？什麼是『二』？一是『於此諸取斷遍知論』，二是『為此諸取斷遍知論』。應當知道，這裡所說的『於一切行斷遍知論』，指的就是如來（Tathagata，佛的稱號之一）。 此外，對於這些『取』（Upadana，執取）如果還沒有斷滅而隨之觀察，就會有三種過患。如果已經斷滅而隨之觀察，就會有三種功德。一是對於諸行（Samskara，行）中所產生的諸『取』，如果變壞，就會產生憂愁等。應當知道，這被稱為第一種過患。這是因為已經得到了諸行變壞所帶來的影響。 二是對於諸行中所產生的諸『取』，爲了得到尚未得到的、可意的諸行，在追求的時候，會廣泛地進行各種各樣眾多不同的不善行為。由於這種追求行為的不善，就會處於四種苦之中：一是將要現前、鄰近所引起的苦；二是正在現前、現在所引起的苦；三是他人逼迫、增上所引起的苦；四是自身雜染、增上所引起的苦。應當知道，這被稱為第二種過患。 三是由於這些惡的、不善的法，以愛習為因，身壞死後會前往各種惡趣（Durgati，不好的去處）。應當知道，這被稱為第三種過患。與此相反，對於諸『取』斷滅后隨之觀察，會有三種功德勝利，應當如實地瞭解。 再者，應當知道，大致有三種聖者，他們的三種見解圓滿，能夠超越三種苦。哪三種聖者呢？一是正見具足者，指的是對於無倒的法（Dharma，佛法）、無我（Anatta，沒有永恒不變的自我）的忍（Ksanti，安忍）安住的異生位（Prthag-jana，凡夫）的人。二是已經見到聖諦（Arya-satya，四聖諦），已經能夠趣入正性離生（Sammataniyama-avakkanti，證入聖道），已經進入現觀（Abhisamaya，現證），已經得到至果（Phala，果位），安住于有學位（Saiksa，有學位的聖者）的人。三是已經得到最後究竟第一的阿羅漢（Arhat，斷盡煩惱的聖者）果，安住于無學位（Asaiksa，無學位的聖者）的人。 哪三種見解圓滿呢？一是初聖者隨順無漏（Anasrava，沒有煩惱）的有漏（Sasrava，有煩惱）見圓滿。二是未善凈的無漏見圓滿。三是善清凈的無漏見圓滿。這三種圓滿，依據所說的三種補特伽羅（Pudgala，人），按照次序應當如前面所說的那樣瞭解。 什麼是超越三種苦呢？一是初見圓滿，能夠超越外道（Tirthika，佛教以外的修行者）的我見（Atma-drsti，認為有永恒不變的自我的見解）違諍所產生的各種苦。二是第二見圓滿，能夠超越一切惡趣的各種苦。三是第三見圓滿，能夠超越...
【English Translation】 English version: Venerable sir, please kindly explain what is meant by 'good memory'. What is referred to by the 'Treatise on the Thorough Knowledge of Abandoning Attachment'? What are the two aspects? One is 'Treatise on the Thorough Knowledge of Abandoning Attachment to This', and the other is 'Treatise on the Thorough Knowledge of Abandoning Attachment for This'. It should be known that the 'Treatise on the Thorough Knowledge of Abandoning All Actions' refers to the Tathagata (Tathagata, one of the titles of the Buddha). Furthermore, if these 'attachments' (Upadana, clinging) have not been abandoned and are observed, there will be three faults. If they have been abandoned and are observed, there will be three merits. First, if the various 'actions' (Samskara, formations) that arise from the various actions deteriorate, sorrow and other afflictions will arise. It should be known that this is called the first fault. This is because one has already experienced the effects of the deterioration of actions. Second, for the various 'attachments' that arise from the various actions, in order to obtain desirable actions that have not yet been obtained, one engages in various kinds of diverse and numerous unwholesome activities during the pursuit. Because of the unwholesomeness of this pursuit, one dwells in four kinds of suffering: first, the suffering that is about to arise and is near; second, the suffering that is presently arising and is current; third, the suffering that is caused by the oppression and increase of others; and fourth, the suffering that is caused by one's own defilements and increase. It should be known that this is called the second fault. Third, due to these evil and unwholesome dharmas (Dharma, teachings), with the habit of attachment as the cause, after the body breaks down and death occurs, one goes to various evil realms (Durgati, bad destinations). It should be known that this is called the third fault. Conversely, with regard to observing the abandonment of attachments, there are three meritorious benefits, which should be understood as they are. Furthermore, it should be known that there are roughly three types of noble ones whose three views are complete and who can transcend three kinds of suffering. What are the three types of noble ones? First, those who possess right view, referring to those in the stage of ordinary beings (Prthag-jana, common people) who abide in the acceptance (Ksanti, forbearance) of the undeluded Dharma (Dharma, the teachings) and non-self (Anatta, no permanent self). Second, those who have already seen the noble truths (Arya-satya, the Four Noble Truths), who are already able to enter the rightness of liberation from birth (Sammataniyama-avakkanti, entering the stream), who have already entered direct realization (Abhisamaya, direct perception), who have already attained the fruit (Phala, fruition), and who abide in the stage of learners (Saiksa, those still learning). Third, those who have already attained the final, ultimate, and foremost Arhat (Arhat, a perfected being) fruit and who abide in the stage of no-more-learning (Asaiksa, those who have completed their learning). What are the three complete views? First, the initial noble one has the complete view of following the unconditioned (Anasrava, without outflows) and conditioned (Sasrava, with outflows). Second, there is the complete unconditioned view that is not yet well purified. Third, there is the complete unconditioned view that is well purified. These three kinds of completeness, according to the three types of individuals (Pudgala, person) mentioned, should be understood in the order as previously stated. What is meant by transcending three kinds of suffering? First, the completeness of the initial view enables one to transcend the various sufferings arising from the disputes and conflicts caused by the self-view (Atma-drsti, the view of a permanent self) of non-Buddhists (Tirthika, non-Buddhist practitioners). Second, the completeness of the second view enables one to transcend all the various sufferings of the evil realms. Third, the completeness of the third view enables one to transcend...
滿。能超一切後有眾苦。此中雲何名諸外道我見違諍所生眾苦。謂此正法毗奈耶外。所有世間種種異道薩迦耶見以為根本所生一切顛倒見趣。如是一切總稱我見。謂我論者我論相應一切見趣。或一切常論者。或一分常論者。或無因論者。或邊無邊論者。或斷滅論者。或現法涅槃論者彼論相應一切見趣。或有情論者彼論相應一切見趣。謂諸邪見撥無一切化生有情。誹謗他世。或命論者彼論相應一切見趣。謂命論者計命即身或異身等。或吉祥論者彼論相應一切見趣。謂觀參羅歷算卜筮種種邪論。妄計誦咒祠祀火等得所愛境能生吉祥能斷無義。又計睹相為祥不祥。彼復云何。謂二十句薩迦耶見為所依止。發起妄計前際后際六十二種諸惡見趣。及起總謗一切邪見。云何違諍所生眾苦。謂彼展轉見欲相違。互興諍論。發起種種心憂惱苦。深愛藏苦。互勝劣苦。堅執著苦。當知此中若他所勝便生愁惱。是名初苦。若勝於他遂作方便。令自見品轉復增盛。令他見品漸更隱昧。唯我見凈非余所見。執著邪見深起愛藏。由此因緣發生種種不正尋思。及起種種不寂靜意。損害其心。名第二苦。愛藏邪見增上力故。以他量己。謂已為勝或等或劣。因自高舉凌蔑於他。是名第三互勝劣苦。彼依此故追求利養。即為追求苦之所觸。凡有所作皆為惱
【現代漢語翻譯】 現代漢語譯本： 圓滿。能夠超越一切後有的眾苦。這裡面什麼是諸外道我見違諍所生的眾苦呢？就是說，在正法毗奈耶之外，世間所有各種不同的道，都以薩迦耶見（身見，認為五蘊是『我』的錯誤觀念）為根本，產生一切顛倒的見解和傾向。所有這些，總稱為『我見』。包括主張『我』的理論，與『我』的理論相應的各種見解和傾向。或者一切主張常恒的理論，或者一部分主張常恒的理論，或者主張無因的理論，或者主張有邊無邊的理論，或者主張斷滅的理論，或者主張現世涅槃的理論，以及與這些理論相應的各種見解和傾向。或者主張有情存在的理論，以及與這些理論相應的各種見解和傾向。也就是那些邪見，否定一切化生有情（通過變化而生的眾生），誹謗來世。或者主張命運的理論，以及與這些理論相應的各種見解和傾向。也就是那些命運論者，認為生命就是身體，或者與身體不同等等。或者主張吉祥的理論，以及與這些理論相應的各種見解和傾向。也就是觀察星宿曆法，占卜算卦等等各種邪惡的理論，錯誤地認爲念誦咒語，祭祀火神等等，能夠得到所喜愛的東西，能夠帶來吉祥，能夠斷除沒有意義的事情。又認為看到某些現象是吉祥或不吉祥的預兆。這些又是什麼呢？就是以二十種薩迦耶見為基礎，發起妄想，推測前世後世，產生六十二種惡劣的見解和傾向。以及產生總體的誹謗一切的邪見。 什麼是違諍所生的眾苦呢？就是他們輾轉相爭，見解和慾望相互違背，互相發起爭論。產生各種內心的憂愁煩惱之苦，深深地愛戀和收藏自己的見解之苦，互相爭勝比劣之苦，堅固地執著自己的見解之苦。應當知道，在這裡，如果被別人戰勝，就會產生愁苦煩惱，這是第一種苦。如果戰勝了別人，就想方設法，讓自己的見解更加興盛，讓別人的見解逐漸隱沒，認為只有自己的見解是清凈的，別人的見解都不是。執著邪見，深深地愛戀和收藏。因為這個原因，產生各種不正當的思考，以及產生各種不平靜的意念，損害自己的心，這是第二種苦。因為愛戀和收藏邪見的強大力量，用別人的標準來衡量自己，認為自己已經勝過別人，或者與別人相等，或者不如別人。因此自己高傲自大，輕視侮辱別人，這是第三種互相爭勝比劣之苦。他們依靠這些，追求名利供養，就被追求名利的痛苦所觸及。凡是所作所為，都是爲了煩惱。
【English Translation】 English version: Perfect. Able to transcend all the sufferings of future existence. Among these, what are the sufferings arising from the disputes and conflicting views of external paths and self-views? It refers to all the various paths in the world outside the true Dharma and Vinaya (discipline), which take Sakkaya-ditthi (belief in a self, the false notion that the five aggregates are 'I') as their root, giving rise to all inverted views and tendencies. All of these are collectively called 'self-views.' This includes theories asserting 'self,' all views and tendencies corresponding to the theory of 'self.' Or all those who assert permanence, or those who assert partial permanence, or those who assert causelessness, or those who assert limited or unlimited boundaries, or those who assert annihilation, or those who assert present-life Nirvana, and all views and tendencies corresponding to these theories. Or those who assert the existence of sentient beings, and all views and tendencies corresponding to these theories. That is, those wrong views that deny all beings born by transformation (those who are born through metamorphosis), slandering the afterlife. Or those who assert fate, and all views and tendencies corresponding to these theories. That is, those who assert fate, believing that life is the body or different from the body, etc. Or those who assert auspiciousness, and all views and tendencies corresponding to these theories. That is, observing constellations and calendars, divination and fortune-telling, and various evil theories, falsely believing that reciting mantras, offering sacrifices to the fire god, etc., can obtain what is desired, bring auspiciousness, and cut off meaningless things. Also, believing that seeing certain phenomena is an omen of auspiciousness or inauspiciousness. What are these? They are based on the twenty kinds of Sakkaya-ditthi, initiating delusions, speculating about past and future lives, and generating sixty-two kinds of evil views and tendencies. And generating overall slander of all wrong views. What are the sufferings arising from disputes and conflicts? It is that they turn against each other, their views and desires contradict each other, and they initiate disputes with each other. Generating various sufferings of mental worry and distress, the suffering of deeply loving and hoarding one's own views, the suffering of competing with each other for superiority and inferiority, and the suffering of firmly clinging to one's own views. It should be known that here, if one is defeated by others, sorrow and distress will arise, which is the first suffering. If one defeats others, one tries to make one's own views more prosperous, and gradually obscure the views of others, believing that only one's own views are pure, and the views of others are not. Clinging to wrong views, deeply loving and hoarding them. Because of this reason, various improper thoughts arise, and various restless thoughts arise, harming one's own mind, which is the second suffering. Because of the powerful force of loving and hoarding wrong views, one measures oneself by the standards of others, believing that one has already surpassed others, or is equal to others, or is inferior to others. Therefore, one becomes arrogant and condescending, despising and insulting others, which is the third suffering of competing with each other for superiority and inferiority. They rely on these, pursuing fame and gain, and are touched by the suffering of pursuing fame and gain. All that is done is for the sake of affliction.
亂。詰責他論。及為自論免脫他難。是名第四堅執著苦。如是四種名見違諍所生眾苦。內法異生安住上品無我勝解。當知已斷如是眾苦。所以者何。彼于當來由意樂故。于如是等諸惡見趣堪能除遣。是故若住初見圓滿能超初苦又即依此初見圓滿。親近修習極多修習。于內諸行發生法智。于不現見發生類智。總攝為一聚。以不緣他智而入現觀。謂以無常行。或隨餘一行。彼于爾時能隨證得第二見圓滿。及能超第二苦。彼住此已。如先所得七覺分法。親近修習極多修習。能斷如前所說四種業等雜染。能隨證得后見圓滿。超後有苦。此中第一補特伽羅。猶殘二苦。及殘現在所依身苦。第二補特伽羅。唯殘一苦及依身苦。第三補特伽羅。一切苦斷。但依身苦暫時余在。譬如幻化。又依分別薩迦耶見立二十句。不依俱生。又內法者無如是行。依遍處定。謂地為我。我即是地。乃至廣說。一切應知。
複次諸外道輩。略有五種愚夫之相。由彼相故墮愚夫數。謂諸外道性聰慧者。猶尚不免懷聰慧慢。況非聰慧。是名第一愚夫之相。又諸外道多為貪求利養恭敬自讚毀他。是名第二愚夫之相。又諸外道若諸聖者為說正法正教正誡。即便違逆呵罵毀呰。是名第三愚夫之相。又諸外道喜自陳說似正法論。或開示他。是名第四愚夫之相。
【現代漢語翻譯】 現代漢語譯本 擾亂。責難其他人的理論，以及爲了自己的理論辯護，擺脫他人的責難，這叫做第四種堅執著苦。像這樣四種苦，叫做由見解的爭論所產生的各種痛苦。內法（指佛教）的異生（指凡夫），安住于上品（指最高層次）的無我勝解（指對無我的深刻理解），應當知道已經斷除了這些痛苦。為什麼呢？因為他們將來由於意樂（指強烈的願望），能夠去除像這樣的各種惡見。所以，如果安住于初見圓滿（指對佛教基本教義的完整理解），就能超越第一種苦。又依靠這初見圓滿，親近修習，極多修習，對於內在的諸行（指身心活動）生起法智（指對法的如實知見），對於不現見（指未親身體驗的）生起類智（指通過推理而獲得的知識）。總合起來成為一個整體，不依賴於他人的智慧而進入現觀（指直接的體驗），也就是以無常行（指觀無常）或者隨順其他的任何一行（指任何一種修行方法）。他們在那個時候能夠隨之證得第二見圓滿，以及能夠超越第二種苦。他們安住於此之後，像先前所獲得的七覺分法（指七種覺悟的因素），親近修習，極多修習，能夠斷除如前所說的四種業等雜染（指各種煩惱和業力），能夠隨之證得后見圓滿，超越後有苦（指未來輪迴的痛苦）。 這裡第一種補特伽羅（指修行者），還殘留兩種苦，以及殘留現在所依之身所帶來的痛苦。第二種補特伽羅，只殘留一種苦以及依身之苦。第三種補特伽羅，一切苦都已斷除，但依身之苦暫時還存在，就像幻化一樣。又依靠分別薩迦耶見（指後天產生的我見）建立二十種句義，不依靠俱生（指與生俱來的我見）。又內法（指佛教修行者）沒有像這樣的行為，依靠遍處定（指觀想一切處都是某種東西的禪定），認為地是我，我就是地，乃至廣說，一切都應當知道。 再次，各種外道之輩，大致有五種愚夫之相。由於這些相，他們被歸為愚夫之列。就是說，那些外道中天性聰慧的人，尚且不能免除懷有聰慧的傲慢，更何況那些不聰慧的人呢？這是第一種愚夫之相。又各種外道大多爲了貪求利養恭敬，自我讚揚譭謗他人，這是第二種愚夫之相。又各種外道如果遇到聖者為他們宣說正法、正教、正誡，就違逆、呵罵、譭謗，這是第三種愚夫之相。又各種外道喜歡自己陳述好像是正法的理論，或者開示他人，這是第四種愚夫之相。
【English Translation】 English version Disturbing. Reproaching others' theories, and defending one's own theories to escape others' criticisms, this is called the fourth clinging to suffering. These four types of suffering are called the various sufferings arising from disputes of views. The 'neophyte' (異生) (referring to ordinary beings) of the 'inner Dharma' (內法) (referring to Buddhism), abiding in the 'supreme' (上品) (referring to the highest level) 'superior understanding of no-self' (無我勝解) (referring to a deep understanding of no-self), should know that they have already cut off these sufferings. Why? Because in the future, due to their 'intention' (意樂) (referring to strong desire), they will be able to remove such evil views. Therefore, if one abides in the 'initial complete view' (初見圓滿) (referring to a complete understanding of the basic teachings of Buddhism), one can transcend the first suffering. Moreover, relying on this initial complete view, closely cultivating and extensively practicing, 'wisdom of Dharma' (法智) (referring to the true knowledge of Dharma) arises regarding the internal 'activities' (諸行) (referring to mental and physical activities), and 'knowledge by inference' (類智) (referring to knowledge obtained through reasoning) arises regarding what is not directly seen. Combining them into one whole, one enters 'direct perception' (現觀) (referring to direct experience) without relying on others' wisdom, that is, by contemplating impermanence or following any other practice. At that time, they can consequently attain the 'second complete view' and transcend the second suffering. After abiding in this, like the 'seven factors of enlightenment' (七覺分法) (referring to the seven factors of awakening) previously obtained, closely cultivating and extensively practicing, they can cut off the four types of 'defilements' (雜染) such as karma mentioned earlier, and consequently attain the 'final complete view', transcending the suffering of future existence. Here, the first 'pudgala' (補特伽羅) (referring to a practitioner) still has two sufferings remaining, as well as the suffering brought about by the present body. The second pudgala only has one suffering and the suffering dependent on the body remaining. The third pudgala has cut off all suffering, but the suffering dependent on the body temporarily remains, like an illusion. Furthermore, based on the 'discriminatory view of self' (薩迦耶見) (referring to the acquired view of self), twenty meanings are established, not relying on the 'innate' (俱生) (referring to the inherent view of self). Moreover, practitioners of the inner Dharma do not have such practices, relying on 'pervasion concentration' (遍處定) (referring to meditation on visualizing everything as something), thinking that the earth is me, and I am the earth, and so on, everything should be known. Furthermore, various non-Buddhist groups generally have five characteristics of fools. Because of these characteristics, they are classified as fools. That is, those who are naturally intelligent among the non-Buddhists still cannot avoid having arrogance of intelligence, let alone those who are not intelligent. This is the first characteristic of a fool. Also, various non-Buddhists mostly seek profit and respect, praising themselves and slandering others, this is the second characteristic of a fool. Also, various non-Buddhists, if they encounter 'saints' (聖者) speaking the 'right Dharma' (正法), 'right teachings' (正教), and 'right precepts' (正誡), they will oppose, scold, and slander, this is the third characteristic of a fool. Also, various non-Buddhists like to present what seems like the right Dharma theory themselves, or instruct others, this is the fourth characteristic of a fool.
又諸外道雖為如來如來弟子之所降伏。亦知如來所說法律是真善說。知自法律是妄惡說。然由我慢增上力故。都不信受。乃至不集觀察因緣。是名第五愚夫之相。
複次如來成就六分。得名無間論師子王。何等為六。所謂最初往詣外道敵論者所。乃至恣其問一切義。凡所興論非為諍論。唯除哀愍諸有情故。其未信者令彼生信。若已信者令倍增長。又興論時。諸根寂靜形色無變。亦無怖畏習氣隨逐。又終不為諸天世間之所勝伏。一切世間無敵論者。能越一翻唯設一翻。皆能摧伏。又諸世間極聰慧者。極無畏者。若與如來共興論時。所有辯才皆悉謇訥。增上怖畏逼切身心。一切矯術虛詐言論。皆不能設。又復一切同一會坐處中大眾。皆于佛所起勝他心。于彼外道敵論者所起他勝心。又佛世尊言辭威肅。其敵論者所出言詞無有威肅。
複次有二種論。何等為二。一有我論。二無我論。無我論有力。有我論無力。有我論者常為無我論者所伏。唯除論者其力羸劣。云何名為有我論者。謂如有一。起如是見。立如是論。於色等行建立為我。謂我有行。行是我所。我在行中不流不散。遍隨支節無所不至。是故色等諸行性我。依諸行田生福非福。因茲領受愛不愛果。譬如農夫依止良田營事農業及與種植藥草叢林。是名我論
【現代漢語翻譯】 現代漢語譯本：此外，那些外道雖然被如來（Tathagata，佛的稱號之一）和如來弟子所降伏，也知道如來說的法律（Dharma，佛法）是真實而美好的教說，知道自己的法律是虛妄而邪惡的教說。然而，由於我慢（conceit，驕傲自大）的增長，他們都不相信和接受，甚至不聚集起來觀察因緣（hetu-pratyaya，事物產生的條件和關係）。這被稱為第五種愚夫之相。
其次，如來成就了六種特質，因此被稱為無間論師子王（uninterrupted debater, lion king，辯論中無間斷的獅子王）。這六種特質是什麼呢？第一，最初前往外道敵論者（non-Buddhist debaters，非佛教辯論者）的場所，甚至允許他們隨意提問一切問題。凡所發起的辯論，都不是爲了爭論，只是因為憐憫一切有情眾生（sentient beings，有感覺的生命）。對於那些尚未相信的人，使他們產生信仰；對於那些已經相信的人，使他們的信仰倍增。第二，辯論時，諸根（indriya，感官）寂靜，形色沒有變化，也沒有恐懼的習氣跟隨。第三，永遠不會被諸天（devas，天神）或世間（loka，世界）所勝伏，一切世間沒有能與之匹敵的辯論者，能夠超越對方，只需一次反駁，就能摧伏他們。第四，即使是世間極聰慧和極無畏的人，如果與如來一起辯論，所有的辯才都會變得遲鈍，極度的恐懼會逼迫他們的身心，一切的矯飾和虛假的言論都無法施展。第五，在同一個集會場所中的大眾，都會對佛產生勝過他人的想法，而對外道敵論者產生不如他人的想法。第六，佛世尊的言辭威嚴而肅穆，而敵論者所說的話則缺乏威嚴和肅穆。
其次，有兩種辯論。哪兩種呢？第一種是有我論（theories of self，關於自我的理論），第二種是無我論（theories of no-self，關於無我的理論）。無我論更有力量，有我論則沒有力量。有我論者常常被無我論者所折服，除非有我論者的辯論能力非常弱。什麼叫做有我論者呢？就是說，如果有人產生這樣的見解，立下這樣的論點，在色（rupa，物質）、受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識）等五蘊（skandha，構成要素）上建立『我』，認為『我有行』，『行是我的所有』，『我在行中不流動也不消散，遍隨支節無所不至』。因此，色等諸行是『我』的性質，依靠諸行之田產生福（punya，功德）與非福（apunya，罪過），因此領受愛（desire，喜愛）與不愛（aversion，厭惡）的果報。譬如農夫依靠良田經營農業，以及種植藥草叢林。這叫做有我論。
【English Translation】 English version: Furthermore, although those non-Buddhists are subdued by the Tathagata (one of the titles of the Buddha) and the Tathagata's disciples, they also know that the laws (Dharma, the teachings of the Buddha) spoken by the Tathagata are true and good teachings, and that their own laws are false and evil teachings. However, due to the increasing power of their conceit (pride, arrogance), they do not believe or accept them at all, and do not even gather to observe the causes and conditions (hetu-pratyaya, the conditions and relationships that give rise to things). This is called the characteristic of the fifth type of fool.
Furthermore, the Tathagata has achieved six qualities, and is therefore called the Uninterrupted Debater, Lion King (uninterrupted debater, lion king). What are these six qualities? First, he initially goes to the place of the non-Buddhist debaters (non-Buddhist debaters), and even allows them to ask any questions they wish. All the debates he initiates are not for the sake of arguing, but only out of compassion for all sentient beings (sentient beings). For those who have not yet believed, he causes them to generate faith; for those who have already believed, he causes their faith to increase. Second, when debating, his senses (indriya, faculties) are tranquil, his appearance does not change, and there are no habits of fear following him. Third, he will never be defeated by the gods (devas, deities) or the world (loka, world), and there is no debater in all the world who can match him. He is able to surpass the opponent, and with just one rebuttal, he can subdue them. Fourth, even the most intelligent and fearless people in the world, if they debate with the Tathagata, all their eloquence will become dull, and extreme fear will oppress their body and mind. All their pretenses and false words cannot be used. Fifth, the masses in the same assembly will all have the thought of surpassing others towards the Buddha, and the thought of being inferior to others towards the non-Buddhist debaters. Sixth, the words of the Buddha are dignified and solemn, while the words spoken by the opposing debaters lack dignity and solemnity.
Furthermore, there are two kinds of debates. What are the two? The first is the theories of self (theories of self), and the second is the theories of no-self (theories of no-self). The theories of no-self are more powerful, while the theories of self are not powerful. Those who hold the theories of self are often subdued by those who hold the theories of no-self, unless the debater of the theories of self is very weak. What is called a holder of the theories of self? It means that if someone generates such a view, establishes such an argument, and establishes 'self' in the five aggregates (skandha, aggregates), such as form (rupa, matter), feeling (vedana, sensation), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness), thinking 'I have actions,' 'actions are mine,' 'I do not flow or dissipate in actions, and I am present in all the limbs.' Therefore, the nature of form and other actions is 'self,' and relying on the field of actions, one generates merit (punya, merit) and demerit (apunya, demerit), and therefore receives the results of love (desire, affection) and aversion (aversion, dislike). For example, a farmer relies on good fields to engage in agriculture and plant medicinal herbs and forests. This is called the theories of self.
。云何名為無我論者。謂有二種。一破我論。二立無我。破我論者。若計實我能有作用於愛非愛諸果業中得自在者。此我恒時欣樂厭苦。是故此我唯應生福不生非福。又我作用常現在前內外諸行。若變異時。不應發生愁憂悲嘆。又我是常以覺為先。凡所生起。常應隨轉無有變易。然不可得。如是名為破有我論立無我者。以一切行從眾緣生。若遇福緣福便生起。與此相違生起非福。由此為緣能招一切愛非愛果。依眾緣故皆是無常。唯于如是因果所攝諸行流轉。假立我等。若依勝義。一切諸法皆無我等。如是名為立無我論。
複次由五種相。有學無學二種差別。謂諸無學所成就智說名無上。一切有學所成就智說名有上。如智無上。當知正行及與解脫無上亦爾。又諸無學以善清凈諸聖慧眼觀佛法身。有學不爾。又諸無學以善圓滿無顛倒行奉事如來。有學不爾。是名五相。
瑜伽師地論卷第八十八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第八十九
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事處擇攝第二之一
如是已說行擇攝。處擇攝我今當說。總嗢拖南曰。
初安立等智同等 最後當知離欲等
別嗢拖南曰。
安立與差別
【現代漢語翻譯】 現代漢語譯本：什麼是所謂的『無我論』？它分為兩種：一是破我論，二是立無我。破我論認為，如果存在一個真實的我，它能在喜愛的和不喜愛的果報業力中自在地發揮作用，那麼這個『我』應該總是喜歡快樂而厭惡痛苦。因此，這個『我』應該只產生福報，而不產生非福報。此外，『我』的作用應該總是顯現在內外諸行的面前。如果發生變異，不應該產生憂愁、悲傷和嘆息。而且，『我』是常恒不變的，以覺知為先導，凡所生起，應該始終隨之運轉，不會有任何改變。然而，這些都是不可能的。這就被稱為破有我論。立無我論則認為，一切諸行都是從各種因緣和合而生。如果遇到福的因緣，福報就會生起；與此相反，就會生起非福報。由此因緣，能夠招感一切喜愛的和不喜愛的果報。依靠眾緣的緣故，一切都是無常的。只是在這些因果所包含的諸行流轉中，假立『我』等概念。如果依據勝義諦（paramārtha-satya，究竟真理），一切諸法都沒有『我』等實體。這就被稱為立無我論。
其次，通過五種特徵，可以區分有學（śaikṣa，還在學習的修行者）和無學（aśaikṣa，已經完成學習的修行者）兩種人。無學所成就的智慧被稱為『無上』，一切有學所成就的智慧被稱為『有上』。正如智慧是無上的，應當知道正行和解脫也是無上的。此外，無學以清凈的聖慧眼觀察佛法身（dharma-kāya，佛的法身），有學則不能。而且，無學以圓滿無顛倒的行為奉事如來（Tathāgata，如來），有學則不能。這被稱為五種特徵。
《瑜伽師地論》卷第八十八 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第八十九
彌勒菩薩（Maitreya Bodhisattva）說
三藏法師玄奘（Xuanzang）奉 詔譯 攝事分中契經事處擇攝第二之一
如是已說行擇攝。處擇攝我今當說。總嗢拖南曰：
初安立等智同等，最後當知離欲等。
別嗢拖南曰：
安立與差別
【English Translation】 English version: What is called the 'doctrine of no-self'? It is of two kinds: one is the refutation of self, and the other is the establishment of no-self. The refutation of self argues that if there were a real self that could freely act in the karmic results of liked and disliked experiences, then this 'self' should always like pleasure and dislike suffering. Therefore, this 'self' should only generate merit and not non-merit. Furthermore, the function of the 'self' should always be manifest before all internal and external phenomena. If changes occur, there should be no sorrow, grief, or lamentation. Moreover, the 'self' is constant and unchanging, with awareness as its guide, and whatever arises should always follow it without any alteration. However, these are impossible. This is called the refutation of the existence of self. The establishment of no-self argues that all phenomena arise from the aggregation of various causes and conditions. If favorable conditions are encountered, merit will arise; conversely, non-merit will arise. From these conditions, one can attract all liked and disliked results. Relying on the multitude of conditions, everything is impermanent. It is only in the flow of these phenomena encompassed by cause and effect that concepts such as 'self' are falsely established. According to the ultimate truth (paramārtha-satya), all dharmas (phenomena) lack a substantial 'self' or similar entities. This is called the establishment of no-self.
Furthermore, through five characteristics, the two types of individuals, śaikṣa (those still in training) and aśaikṣa (those who have completed training), can be distinguished. The wisdom attained by the aśaikṣa is called 'supreme,' while the wisdom attained by all śaikṣa is called 'not supreme.' Just as wisdom is supreme, it should be known that right practice and liberation are also supreme. Moreover, the aśaikṣa observe the dharma-kāya (body of the dharma) of the Buddha with pure, sacred wisdom eyes, which the śaikṣa cannot. Furthermore, the aśaikṣa serve the Tathāgata (the Thus-Gone One) with perfect and non-inverted conduct, which the śaikṣa cannot. These are called the five characteristics.
《Yogācārabhūmi-śāstra》 Volume Eighty-Eight Taishō Tripiṭaka Volume 30, No. 1579 《Yogācārabhūmi-śāstra》
《Yogācārabhūmi-śāstra》 Volume Eighty-Nine
Said by Maitreya Bodhisattva
Translated under Imperial Order by the Tripiṭaka Master Xuanzang Selection of Scriptural Matters in the Section on Compendium of Topics, Second of One
Having thus explained the selection of practices, I shall now explain the selection of places. The summary verse is:
Initially, the establishment and equality of wisdom, finally, know the detachment from desire, etc.
The specific verse is:
Establishment and distinction
愚不愚教授 解脫煩惱業 皆廣說應知
由五種相。當知安立諸受差別。一自性故。二所依故。三所緣故。四助伴故。五隨轉故。自性故者。謂有三受。一苦。二樂。三不苦不樂。所依故者。謂有六種。即眼耳鼻舌身與意。所緣故者。謂色等六所緣境界。助伴故者。謂想思或余善不善無記心法。與此相應。隨轉故者。謂此相應心由依彼故。三受隨轉。彼為諸受同生同滅所依止處。
複次如是五相安立諸受。當知復有八種差別。一內處差別。二外處差別。三六識身差別。四六觸身差別。五六受身差別。六六想身差別。七六思身差別。八六愛身差別。當知此中由三和合義立前三差別。由受因緣義立第四差別。由三和合觸果義立第五差別。由分別受隨言說義立第六差別。所以者何。受諸受時作如是想。我今領受此苦此樂此非苦樂。亦復為他隨起言說。由業煩惱二雜染義。當知建立第七第八兩種差別。所以者何。由於彼受若合若離起思造作。如如發起思所造作。如是如是生愛求愿。
複次當知略有二種一切。一少分一切。二一切一切。如說一切皆無常者。當知此依少分一切。唯一切行非無為故。言一切法皆無我者。當知此依一切一切。又由三相應知是愚。一由自性故。二由因緣故。三由果故。愚自性故
【現代漢語翻譯】 現代漢語譯本 愚不愚教授 解脫煩惱業，皆廣說應知。 由五種相，應當知道安立諸受的差別：一、自性故；二、所依故；三、所緣故；四、助伴故；五、隨轉故。自性故是指有三種感受：苦、樂、不苦不樂。所依故是指有六種所依：即眼、耳、鼻、舌、身和意。所緣故是指色等六種所緣境界。助伴故是指想、思或者其他善、不善、無記的心法，與這些感受相應。隨轉故是指與這些感受相應的心，由於依靠它們，三種感受隨之轉變。它們是諸受同生同滅的所依止處。 其次，如是五種相安立諸受，應當知道還有八種差別：一、內處差別；二、外處差別；三、六識身差別；四、六觸身差別；五、六受身差別；六、六想身差別；七、六思身差別；八、六愛身差別。應當知道，這其中由三和合的意義建立前三種差別。由受的因緣義建立第四種差別。由三和合觸的果義建立第五種差別。由分別受而隨之言說的意義建立第六種差別。為什麼這樣說呢？因為感受各種感受時，會產生這樣的想法：『我現在領受這苦、這樂、這非苦樂』，也因此為他人隨之產生言說。由業和煩惱兩種雜染的意義，應當知道建立第七和第八兩種差別。為什麼這樣說呢？因為對於那些感受，無論是結合還是分離，都會產生思慮和造作。像這樣發起思慮所造作的，就會像這樣產生愛和求愿。 其次，應當知道略有二種『一切』：一、少分一切；二、一切一切。如說『一切皆無常』，應當知道這是依于少分一切，因為只有一切行是無常的，無為法不是。說『一切法皆無我』，應當知道這是依於一切一切。又由三種相應當知道什麼是愚癡：一、由自性故；二、由因緣故；三、由果故。愚癡的自性故。
【English Translation】 English version The Professor Who Is Not Foolish Liberation from afflictions and karma, all should be widely explained and known. Based on five aspects, one should understand the establishment of the differences in feelings (受, shou): 1. Due to their nature; 2. Due to their basis; 3. Due to their object; 4. Due to their companions; 5. Due to their transformation. 'Due to their nature' means there are three kinds of feelings: suffering (苦, ku), pleasure (樂, le), and neither suffering nor pleasure (不苦不樂, bu ku bu le). 'Due to their basis' means there are six bases: namely, the eye, ear, nose, tongue, body, and mind (意, yi). 'Due to their object' means the six objects of perception, such as form (色, se). 'Due to their companions' means thoughts (想, xiang), considerations (思, si), or other wholesome, unwholesome, or neutral mental factors that are associated with these feelings. 'Due to their transformation' means that the mind associated with these feelings transforms along with the three kinds of feelings, because it relies on them. They are the basis where all feelings arise and cease together. Furthermore, with these five aspects establishing the various feelings, one should also know that there are eight kinds of differences: 1. Differences in internal bases; 2. Differences in external bases; 3. Differences in the six consciousnesses (六識身, liu shi shen); 4. Differences in the six contacts (六觸身, liu chu shen); 5. Differences in the six feelings (六受身, liu shou shen); 6. Differences in the six perceptions (六想身, liu xiang shen); 7. Differences in the six thoughts (六思身, liu si shen); 8. Differences in the six cravings (六愛身, liu ai shen). One should know that among these, the first three differences are established by the meaning of the combination of the three. The fourth difference is established by the meaning of the causes and conditions of feelings. The fifth difference is established by the meaning of the result of the contact of the combination of the three. The sixth difference is established by the meaning of distinguishing feelings and then speaking about them. Why is this so? Because when experiencing various feelings, one has thoughts like: 'I am now experiencing this suffering, this pleasure, this neither suffering nor pleasure,' and thus one speaks about them to others. Due to the meaning of the two kinds of defilements, karma and afflictions, one should know that the seventh and eighth differences are established. Why is this so? Because regarding those feelings, whether they are joined or separated, one generates thoughts and actions. As one initiates thoughts and actions, one generates love and desires accordingly. Furthermore, one should know that there are broadly two kinds of 'all': 1. A partial 'all'; 2. An absolute 'all'. For example, when it is said that 'everything is impermanent (無常, wu chang),' one should know that this relies on a partial 'all', because only all conditioned phenomena (行, xing) are impermanent, not unconditioned phenomena (無為, wu wei). When it is said that 'all dharmas are without self (無我, wu wo),' one should know that this relies on an absolute 'all'. Furthermore, one should know what is ignorance (愚, yu) through three aspects: 1. Due to its nature; 2. Due to its causes and conditions; 3. Due to its result. The nature of ignorance.
者。謂由纏故即是忘失。于現在世由隨眠故即是當來忘失之法。愚因緣故者。謂於五相受安立中。不能覺了是無常等。及遍自體初中后位所有惱亂皆不了故。當知即是于生老病及死法性不能覺了。初惱亂者。謂由生故。中惱亂者。謂由病故。后惱亂者。謂由老死二種法故。愚果故者。謂愁等苦愛等雜染。
複次由三種相當知不愚。一自性故。二由礙故。三由障故。不愚自性者。謂於五相受安立中。善能覺了自相共相。由此能斷一切煩惱。能覺聖諦。能證涅槃。不愚礙者。由四種魔。謂由蘊魔遍一切處隨逐義故。由彼天魔於時時間能數任持障礙義故。死煩惱魔能與死生所生眾苦作器義故。不愚障者。謂緣不現見境煩惱。及緣非不現見境纏。或彼隨眠。
複次諸佛世尊佛聖弟子。由三種相能正教授諸弟子眾。何等為三。一引導教授。二隨其所應于所緣境安處教授。三令所化得自義教授。如是教授如其次第。當知即是三種神變。
複次由二種相應求能成就解脫妙慧。一者如理聞思。久遠相續慧。能成就有學解脫。二者有學久遠相續慧。能成就無學解脫。
複次略有二種解脫成就。一者有學。二者無學。有學者。謂金剛喻三摩地俱。無學者。謂彼已上。
複次心清凈行苾芻有五種法多有所作。
何等為五。一正教授。二奢摩他支。三毗缽舍那支。四無間殷重加行。五出世間慧。正教授者。謂有三種正友所顯。一者大師。二者軌範尊重。三者同梵行者及住內法在家英睿。如是名為三種正友。諸有智者從彼應求積集善門真正教授。奢摩他支者。謂如有一。具尸羅住。廣說應知如聲聞地。如是尸羅具足住已。便無有悔。無悔故歡。廣說乃至樂故心定。毗缽舍那支者。謂得三種隨欲言教。一聖正言教。二厭離言教。三令心離蓋趣愛言教。云何聖正言教。謂依眾聖五無學蘊所有言教。即是宣說諸聖成就如是戒。如是定。如是慧。如是解脫。如是解脫智見。云何厭離言教。謂依三種令增少欲喜足言教。及依樂斷樂修令離憒鬧言教。云何令心離蓋趣愛言教。當知此教復有三門。一者一切煩惱蓋離蓋趣愛言教。二者五蓋離蓋趣愛言教。三者無明蓋離蓋趣愛言教。當知此中依為證得斷離滅界所有言說。是初言教。依即于彼見勝功德。及於所治蓋處諸行深見過患所有言說。當知是名第二言教。隨順如是緣性緣起所有言說。當知是名第三言教。如是三種言教。總名毗缽舍那支。又此言教以略言之復有三種。一能生樂欲言教。二能正安處資糧言教。三能正安處作意言教。謂聖正言教名能生樂欲言教。厭離言教名正安處資糧言教。令心
【現代漢語翻譯】 現代漢語譯本： 什麼是五種（修行成功的因素）？一是正教授（正確的教導），二是奢摩他支（止的輔助），三是毗缽舍那支（觀的輔助），四是無間殷重加行（不間斷的精進努力），五是出世間慧（超越世間的智慧）。 正教授是指由三種正友所闡明的。一是大師（佛陀或上師），二是軌範尊重（行爲規範的尊重者），三是同梵行者（一起修行的道友）以及安住于內在佛法、在家但具有英睿智慧的人。像這樣被稱為三種正友。有智慧的人應該從他們那裡尋求積累善行的真正教導。 奢摩他支是指，比如有這樣一個人，具足戒律而住。詳細的解釋應該像《聲聞地》中所說的那樣。像這樣具足戒律而住之後，便不會有後悔。沒有後悔所以歡喜，（歡喜）乃至快樂所以心定。 毗缽舍那支是指，獲得三種隨順意願的言教。一是聖正言教（依據聖者教導的言教），二是厭離言教（使人厭離世俗的言教），三是令心離蓋趣愛言教（使心遠離煩惱覆蓋而趨向真愛的言教）。 什麼是聖正言教？是指依據眾聖者五無學蘊（戒、定、慧、解脫、解脫知見）所有的言教。也就是宣說諸聖者成就了這樣的戒，這樣的定，這樣的慧，這樣的解脫，這樣的解脫智見。 什麼是厭離言教？是指依據三種使人增長少欲知足的言教，以及依據樂於斷除、樂於修習而使人遠離喧囂的言教。 什麼是令心離蓋趣愛言教？應當知道這種言教又有三個方面。一是使一切煩惱覆蓋遠離的趣向真愛的言教，二是使五蓋（貪慾、嗔恚、睡眠、掉舉、疑）遠離的趣向真愛的言教，三是使無明覆蓋遠離的趣向真愛的言教。應當知道，這裡依據爲了證得斷離滅的境界所有的言說，是第一種言教。依據對那個境界見到殊勝功德，以及對所要對治的煩惱覆蓋之處的諸行深刻地見到過患所有的言說，應當知道這被稱為第二種言教。隨順如是緣性緣起所有的言說，應當知道這被稱為第三種言教。像這樣三種言教，總稱為毗缽舍那支。另外，這種言教用簡略的語言來說又有三種。一是能生起樂欲的言教，二是能正確安立資糧的言教，三是能正確安立作意的言教。聖正言教被稱為能生起樂欲的言教，厭離言教被稱為能正確安立資糧的言教，令心
【English Translation】 English version: What are the five (factors for successful practice)? First, proper instruction (正教授). Second, supports for shamatha (奢摩他支). Third, supports for vipashyana (毗缽舍那支). Fourth, uninterrupted and earnest effort (無間殷重加行). Fifth, transcendent wisdom (出世間慧). Proper instruction refers to what is revealed by three kinds of virtuous friends. First, the master (大師). Second, the respected guide of conduct (軌範尊重). Third, those who share the same pure conduct (同梵行者), as well as wise householders who abide in the inner Dharma (住內法在家英睿). These are called the three kinds of virtuous friends. Wise people should seek from them genuine instruction for accumulating merit. Supports for shamatha refer to someone who dwells in morality (具尸羅住). The detailed explanation should be known as in the Shravaka Bhumi (聲聞地). Having dwelt in morality in this way, there will be no regret. Because there is no regret, there is joy, (joy) and even happiness, so the mind is stabilized. Supports for vipashyana refer to obtaining three kinds of teachings that accord with one's wishes. First, the noble and correct teachings (聖正言教). Second, the teachings on renunciation (厭離言教). Third, the teachings that lead the mind away from the coverings and towards love (令心離蓋趣愛言教). What are the noble and correct teachings? They refer to all the teachings based on the five aggregates of the non-learners (無學蘊) of the noble ones (戒、定、慧、解脫、解脫智見). That is, proclaiming that the noble ones have accomplished such morality, such concentration, such wisdom, such liberation, and such knowledge and vision of liberation. What are the teachings on renunciation? They refer to the teachings based on three ways of increasing contentment and reducing desires, as well as the teachings based on delighting in abandoning and delighting in cultivating, which lead one away from busyness. What are the teachings that lead the mind away from the coverings and towards love? It should be known that these teachings have three aspects. First, the teachings that lead away from all afflictive coverings and towards love. Second, the teachings that lead away from the five coverings (貪慾、嗔恚、睡眠、掉舉、疑) and towards love. Third, the teachings that lead away from the covering of ignorance (無明) and towards love. It should be known that, here, all the words based on attaining the realm of abandonment, separation, and cessation are the first kind of teachings. All the words based on seeing the excellent qualities of that realm, as well as deeply seeing the faults in the actions of the places covered by the afflictions that are to be overcome, are known as the second kind of teachings. All the words that accord with such dependent nature and dependent arising are known as the third kind of teachings. These three kinds of teachings are collectively called supports for vipashyana. Furthermore, these teachings can be summarized into three kinds. First, the teachings that can generate desire for virtue. Second, the teachings that can correctly establish the accumulation of resources. Third, the teachings that can correctly establish attention. The noble and correct teachings are called the teachings that can generate desire for virtue. The teachings on renunciation are called the teachings that can correctly establish the accumulation of resources. The teachings that lead the mind
離蓋趣愛言教名正安處作意言教。依此言教勝奢摩他所攝受慧。名毗缽舍那。是故說此言教。名毗缽舍那支。云何無間殷重加行。謂常所作。委悉所作。勤精進住。當知即依止觀加行。又勤精進應知五種。一被甲精進。二加行精進。三不下精進。四無動精進。五無喜足精進。此中最初當知發起猛利樂欲。次隨所欲發起堅固勇悍方便。次為證得所受諸法。不自輕蔑亦無怯懼。次能堪忍寒熱等苦。後於下劣不生喜足。欣求後後轉勝轉妙諸功德住。彼由如是勤精進住入諦現觀。證得諸聖出世間慧。于修道中依止此慧。若行若住。能正除遣所依身中諸隨煩惱。令心清凈。謂住聚落或聚落邊。若見少壯端嚴美妙形色母邑。即便作意思惟不凈。為欲損害緣彼貪故。若遇他人逼迫惱亂。即便作意思惟慈相。為欲損害緣彼瞋故。如是行時能正除遣諸隨煩惱。令心清凈。若遠離處修習入出二種息念。除遣欲等諸惡尋思。如是住時能正除遣諸隨煩惱。令心清凈。彼依如是已所證得出世間慧。於一切行修無常想。能正蠲除所餘我慢。如是善士為所依止。復得無倒教授前行。由此漸次能證有學圓滿解脫。得金剛喻三摩地故。亦證無學圓滿解脫。一切煩惱皆離系故。
云何解脫。謂起畢竟斷對治故。一切煩惱品類粗重永息滅故。證得轉依令
【現代漢語翻譯】 現代漢語譯本： 離蓋趣愛言教名正安處作意言教：指的是遠離覆蓋、趨向喜愛之言教，名為在正確的安住處所進行的作意言教。 依此言教勝奢摩他（止，calm abiding）所攝受慧。名毗缽舍那（觀，insight）：依靠這種言教，勝過奢摩他所攝受的智慧，稱為毗缽舍那。 是故說此言教。名毗缽舍那支：因此說這種言教，是毗缽舍那的組成部分。 云何無間殷重加行：什麼是無間斷、慇勤重視的修行？ 謂常所作。委悉所作。勤精進住：指的是經常修習，詳細周全地修習，勤奮精進地安住。 當知即依止觀加行：應當知道這就是依止止觀的修行。 又勤精進應知五種。一被甲精進。二加行精進。三不下精進。四無動精進。五無喜足精進：又有五種勤精進。一是披甲精進，二是加行精進，三是不退縮精進，四是不動搖精進，五是不滿足精進。 此中最初當知發起猛利樂欲。次隨所欲發起堅固勇悍方便。次為證得所受諸法。不自輕蔑亦無怯懼。次能堪忍寒熱等苦。後於下劣不生喜足。欣求後後轉勝轉妙諸功德住：其中最初應當知道發起強烈的意願。其次隨著意願發起堅固勇猛的方便。再次爲了證得所接受的諸法，不自我輕視也沒有怯懦畏懼。其次能夠忍受寒冷炎熱等痛苦。最後對於低劣的境界不生喜悅滿足，欣求越來越殊勝美妙的各種功德安住。 彼由如是勤精進住入諦現觀。證得諸聖出世間慧。于修道中依止此慧。若行若住。能正除遣所依身中諸隨煩惱。令心清凈：他們由於這樣勤奮精進地安住，進入真諦的現觀，證得諸聖者的出世間智慧。在修道中依靠這種智慧，無論是行走還是安住，都能夠正確地去除所依之身中的各種隨煩惱，使心清凈。 謂住聚落或聚落邊。若見少壯端嚴美妙形色母邑。即便作意思惟不凈。為欲損害緣彼貪故。若遇他人逼迫惱亂。即便作意思惟慈相。為欲損害緣彼瞋故：例如，住在村落或村落附近，如果看到年輕力壯、端正美妙的女子，就應當作意思維不凈，爲了損害因她們而生的貪慾。如果遇到他人逼迫惱亂，就應當作意思維慈悲之相，爲了損害因他們而生的嗔恨。 如是行時能正除遣諸隨煩惱。令心清凈：這樣行走時能夠正確地去除各種隨煩惱，使心清凈。 若遠離處修習入出二種息念。除遣欲等諸惡尋思。如是住時能正除遣諸隨煩惱。令心清凈：如果遠離喧囂之處，修習入息和出息兩種息念，去除貪慾等各種惡劣的尋思。這樣安住時能夠正確地去除各種隨煩惱，使心清凈。 彼依如是已所證得出世間慧。於一切行修無常想。能正蠲除所餘我慢：他們依靠這樣已經證得的出世間智慧，對於一切行修習無常之想，能夠正確地去除剩餘的我慢。 如是善士為所依止。復得無倒教授前行。由此漸次能證有學圓滿解脫。得金剛喻三摩地故。亦證無學圓滿解脫。一切煩惱皆離系故：這樣的善士作為所依止，又得到沒有顛倒的教授和前行，由此逐漸能夠證得有學的圓滿解脫，因為得到金剛喻三摩地。也能證得無學的圓滿解脫，因為一切煩惱都已脫離束縛。 云何解脫：什麼是解脫？ 謂起畢竟斷對治故。一切煩惱品類粗重永息滅故。證得轉依令：指的是生起究竟斷除煩惱的對治法，一切煩惱的種類和粗重永遠止息滅除，證得轉依，使得……
【English Translation】 English version: 'Leaving behind coverings and inclining towards loving speech' is called the teaching on correct mindfulness in a peaceful place. The wisdom embraced by Śamatha (calm abiding) that surpasses this teaching is called Vipaśyanā (insight). Therefore, this teaching is said to be a branch of Vipaśyanā. What is uninterrupted and earnest practice? It refers to what is done regularly, what is done thoroughly, and abiding in diligent effort. Know that this is the practice based on Śamatha and Vipaśyanā. Furthermore, there are five kinds of diligent effort: (1) armored effort, (2) applying effort, (3) unyielding effort, (4) unwavering effort, and (5) uncontentious effort. Among these, initially, one should know to generate intense desire. Next, according to desire, generate steadfast and courageous means. Then, in order to realize the accepted dharmas, do not belittle oneself nor be fearful. Next, be able to endure suffering such as cold and heat. Finally, do not be content with inferior states, but aspire to abide in ever more excellent and wonderful qualities. By abiding in such diligent effort, they enter the direct perception of truth, realizing the supramundane wisdom of the noble ones. Relying on this wisdom in the path of cultivation, whether walking or abiding, they can correctly eliminate the afflictions associated with the body, purifying the mind. For example, dwelling in or near a village, if one sees young, handsome, and beautiful women, one should contemplate impurity, in order to harm the greed arising from them. If one encounters others who are oppressive and disturbing, one should contemplate loving-kindness, in order to harm the anger arising from them. Thus, while walking, one can correctly eliminate afflictions, purifying the mind. If, in a secluded place, one cultivates mindfulness of the two breaths, inhaling and exhaling, one eliminates evil thoughts such as desire. Thus, while abiding, one can correctly eliminate afflictions, purifying the mind. Relying on the supramundane wisdom they have realized, they cultivate the thought of impermanence in all actions, which can correctly eliminate the remaining pride. Such virtuous individuals, having a reliable foundation and receiving unerring instructions and preliminary practices, can gradually attain the complete liberation of a learner, because they have attained the Vajra-like Samādhi. They also attain the complete liberation of a non-learner, because all afflictions are free from bondage. What is liberation? It refers to the arising of the antidote that completely cuts off afflictions, the permanent cessation of all categories and burdens of afflictions, and the attainment of transformation, leading to...
諸煩惱決定究竟成不生法。是名解脫。若聖弟子無所有處已得離欲。唯余非想非非想處所有諸行。復能安住勝有頂定。爾時無間能隨證得諸漏永盡。若所餘位雖能漸斷彼彼諸漏。然非無間能隨證得諸漏永盡。如是乃至無所有處未得離欲。
複次諸欲界系一切煩惱。唯除無明說名欲漏。諸色無色二界所繫一切煩惱。唯除無明說名有漏。若諸有情。或未離欲。或已離欲。除諸外道所有邪僻分別愚癡所生惡見蔽覆其心。依此惡見於彼諸欲。一分尋求。一分離欲。乃至非想非非想處。于彼三界所有無智。總攝為一。立無明漏。
複次有九種事能和合故。當知建立九結差別。云何九事。一依在家品可愛有情非有情數一切境界貪愛纏事。二即依此品可惡有情非有情數一切境界瞋恚纏事。三依有情數憍慢纏事。若四五六依惡說法諸出家品三種邪僻勝解纏事。謂依聽聞不正法故。依不如理邪思惟故。依非方便所攝修故。如是差別即為三種。七于善說法律無勝解纏事。八依出家品智貧窮事。九依在家品財貧窮事。由此九事如其所應當知配屬愛等九結。此中由嫉變壞心故。于正法內發起法慳。由此當來智慧貧乏。余隨所應配屬應知。
複次由為貪縛所纏縛故。于能隨順樂受境界心不能捨。如是瞋縛所纏縛故。于能隨順苦
【現代漢語翻譯】 現代漢語譯本：所有煩惱都徹底斷絕，最終達到不生不滅的境界，這稱為解脫（Nirvana）。如果聖弟子已經證得無所有處定（Akincannyayatana），並已脫離對此境界的慾望，只剩下非想非非想處定（Nevasannanasannayatana）中的各種行蘊，並且能夠安住于勝有頂定（highest possible state of existence）。這時，他就能立即證得諸漏（asavas，煩惱的異名）永遠斷盡。如果在其他階段，雖然也能逐漸斷除各種煩惱，但不能立即證得諸漏永遠斷盡。這種情況一直到尚未脫離對無所有處定的慾望時都是如此。
此外，欲界（Kamadhatu）所繫的一切煩惱，除了無明（Avidya，ignorance）之外，都稱為欲漏（Kamasava）。色界（Rupadhatu）和無色界（Arupadhatu）二界所繫的一切煩惱，除了無明之外，都稱為有漏（Bhavasava）。如果眾生，無論是否已經脫離慾望，除了外道（Tirthika，non-Buddhist）所有邪僻的分別、愚癡所產生的惡見矇蔽其心，並依據這種惡見，對於各種慾望，一部分尋求，一部分離欲，乃至對於非想非非想處，對於彼三界（欲界、色界、無色界）所有的無智，總合為一，立為無明漏（Avidya-asava）。
此外，有九種因素和合，應當知道由此建立九結（Nava Samyojanas）的差別。什麼是九種因素？第一，依賴在家眾所喜愛的有情和非有情的一切境界的貪愛纏縛之事。第二，依賴此品類中可憎的有情和非有情的一切境界的瞋恚纏縛之事。第三，依賴有情眾的憍慢纏縛之事。第四、第五、第六，依賴惡劣說法的出家眾的三種邪僻勝解纏縛之事，即依賴聽聞不正法，依賴不如理的邪思惟，依賴非正確方法所攝持的修行。這樣的差別即為三種。第七，對於善說法律沒有勝解纏縛之事。第八，依賴出家眾的智慧貧乏之事。第九，依賴在家眾的財富貧乏之事。由此九種因素，應當知道如其所應地配屬愛等九結。其中由於嫉妒變壞心，所以在正法內發起法慳（dharma-mātsarya，吝惜佛法），由此將來智慧貧乏。其餘的應當知道隨其所應地配屬。
此外，由於被貪縛（raga-samyojana）所纏縛，對於能夠隨順樂受的境界，心不能捨棄。同樣，由於被瞋縛（pratigha-samyojana）所纏縛，對於能夠隨順苦受的境界
【English Translation】 English version: All afflictions are completely cut off, ultimately reaching the state of non-arising and non-ceasing, which is called Nirvana (解脫). If a noble disciple has attained the Station of No-thingness (無所有處定, Akincannyayatana) and has detached from the desire for this state, only the various formations remaining in the Station of Neither Perception nor Non-Perception (非想非非想處定, Nevasannanasannayatana), and is able to abide in the highest possible state of existence (勝有頂定). At this time, he can immediately realize the complete exhaustion of all outflows (諸漏, asavas, another name for afflictions). If in other stages, although various afflictions can be gradually cut off, the complete exhaustion of all outflows cannot be immediately realized. This is the case until one has not detached from the desire for the Station of No-thingness.
Furthermore, all afflictions pertaining to the Desire Realm (欲界, Kamadhatu), except for ignorance (無明, Avidya), are called outflows of desire (欲漏, Kamasava). All afflictions pertaining to the Form Realm (色界, Rupadhatu) and the Formless Realm (無色界, Arupadhatu), except for ignorance, are called outflows of existence (有漏, Bhavasava). If sentient beings, whether or not they have detached from desire, except for the evil views arising from the perverse discriminations and foolishness of non-Buddhists (外道, Tirthika), which obscure their minds, and based on these evil views, partly seek and partly detach from various desires, even up to the Station of Neither Perception nor Non-Perception, all the lack of wisdom regarding these three realms (欲界, 色界, 無色界) is collectively established as the outflow of ignorance (無明漏, Avidya-asava).
Furthermore, there are nine factors that combine, and it should be known that the differences in the nine fetters (九結, Nava Samyojanas) are established by these. What are the nine factors? First, the matter of attachment and craving for all desirable sentient and non-sentient realms that depend on householders. Second, the matter of aversion and hatred for all undesirable sentient and non-sentient realms that depend on this category. Third, the matter of conceit and arrogance that depends on sentient beings. Fourth, fifth, and sixth, the matter of the three kinds of perverse understanding that depend on renunciants who teach evil doctrines, namely, depending on hearing improper teachings, depending on improper and perverse thinking, and depending on practice that is not encompassed by correct methods. These differences constitute three types. Seventh, the matter of not having correct understanding of the well-spoken Dharma and Vinaya. Eighth, the matter of the poverty of wisdom that depends on renunciants. Ninth, the matter of the poverty of wealth that depends on householders. From these nine factors, it should be known that the nine fetters, such as love, are assigned as appropriate. Among these, due to the mind being corrupted by jealousy, stinginess of the Dharma (法慳, dharma-mātsarya, miserliness with the Dharma) arises within the correct Dharma, and from this, wisdom will be impoverished in the future. The rest should be known to be assigned as appropriate.
Furthermore, because one is bound by the fetter of greed (raga-samyojana), the mind cannot relinquish the realms that accord with pleasant feelings. Likewise, because one is bound by the fetter of aversion (pratigha-samyojana), the realms that accord with painful feelings
受境界心不能捨。由愚癡縛所纏縛故。于能隨順非苦樂受中庸境界心不能捨。由此因緣故立三縛。
複次煩惱品所有粗重隨附依身。說名隨眠。能為種子生起一切煩惱纏故。當知此復建立七種。由未離欲品差別故。由已離欲品差別故。由二俱品差別故。由未離欲品差別故。建立欲貪瞋恚隨眠。由已離欲品差別故。建立有貪隨眠。由二俱品差別故。建立慢無明見疑隨眠。如是總攝一切煩惱。
複次隨煩惱者。謂貪不善根。瞋不善根。癡不善根。若忿若恨。如是廣說諸雜穢事。當知此中能起一切不善法貪。名貪不善根。瞋癡亦爾。若瞋恚纏能令面貌慘裂奮發。說名為忿。內懷怨結故名為恨。隱藏眾惡故名為覆。染污驚惶故名熱惱。心懷染污不喜他榮故名為嫉。于資生具深懷鄙吝。故名為慳。為欺誷彼內懷異謀外現別相故。名為誑心。不正直。不明不顯。解行邪曲。故名為諂。于所作罪望己不羞故。名無慚。于所作罪望他不恥故。名無愧。於他下劣謂己為勝。或復于等謂己為等。令心高舉故名為慢。于等謂勝於勝謂等。令心高舉故名過慢。于勝謂勝令心高舉名慢過慢。妄觀諸行為我我所。令心高舉故名我慢。于其殊勝所證法中未得謂得。令心高舉。名增上慢。于多勝中謂己少劣。令心高舉。名下劣慢。實無其德
【現代漢語翻譯】 現代漢語譯本： 受境界心不能捨棄，是因為被愚癡的束縛所纏繞的緣故。對於能夠隨順非苦非樂感受的中庸境界，心也不能捨棄。由於這個因緣，所以安立了三種束縛。
其次，煩惱品類中所有粗重的習氣依附於身，這被稱為隨眠（Anusaya，潛在的煩惱）。因為它能作為種子生起一切煩惱的纏縛。應當知道，這又建立了七種隨眠。由於未離欲品類的差別，由於已離欲品類的差別，由於二者俱有的品類的差別。由於未離欲品類的差別，建立欲貪隨眠（Kama-raga-anusaya，對慾望的潛在執著）、瞋恚隨眠（Pratigha-anusaya，潛在的嗔恨）。由於已離欲品類的差別，建立有貪隨眠（Bhava-raga-anusaya，對存在的潛在執著）。由於二者俱有的品類的差別，建立慢隨眠（Mana-anusaya，潛在的傲慢）、無明隨眠（Avidya-anusaya，潛在的無明）、見隨眠（Dristi-anusaya，潛在的邪見）、疑隨眠（Vicikitsa-anusaya，潛在的懷疑）。這樣總攝了一切煩惱。
其次，隨煩惱是指：貪不善根（Lobha-akusala-mula，貪慾的不善之根）、瞋不善根（Dvesha-akusala-mula，嗔恨的不善之根）、癡不善根（Moha-akusala-mula，愚癡的不善之根），以及忿（Krodha，憤怒）、恨（Upanaha，怨恨）等等。像這樣廣泛地說明各種雜染之事。應當知道，在這其中，能夠生起一切不善法的貪，稱為貪不善根。嗔和癡也是如此。如果嗔恚的纏縛能夠使面貌慘烈、奮發，這被稱為忿。內心懷有怨恨的結，所以稱為恨。隱藏眾多惡行，所以稱為覆（Mraksha，虛偽）。被染污而驚慌，所以稱為熱惱（Pradaha，焦慮）。心中懷有染污，不喜歡他人榮耀，所以稱為嫉（Irshya，嫉妒）。對於資生之具深深地懷有鄙吝，所以稱為慳（Matsarya，吝嗇）。爲了欺騙他人，內心懷有不同的謀劃，外表卻顯現出別的樣子，所以稱為誑（Shathya，欺騙）。內心不正直，不明瞭，不顯現，理解和行為邪曲，所以稱為諂（Maya，虛偽）。對於自己所作的罪業，希望自己不感到羞恥，所以稱為無慚（Ahrikya，無慚）。對於自己所作的罪業，希望他人不感到羞恥，所以稱為無愧（Anapatrapya，無愧）。對於他人下劣，認為自己勝過他們；或者對於與自己相等的人，認為自己與他們相等，使內心高舉，所以稱為慢（Mana，傲慢）。對於與自己相等的人，認為勝過他們；對於勝過自己的人，認為與他們相等，使內心高舉，所以稱為過慢（Atimana，過度的傲慢）。對於勝過自己的人，認為勝過他們，使內心高舉，稱為慢過慢（Manatimana，更甚的傲慢）。錯誤地觀察諸行為是我和我所擁有，使內心高舉，所以稱為我慢（Asmimana，我慢）。對於極其殊勝的所證之法，未得到卻認為已經得到，使內心高舉，稱為增上慢（Adhimana，增上慢）。在眾多勝者之中，認為自己稍微低劣，使內心高舉，稱為下劣慢（Unamana，卑劣慢）。實際上沒有德行
English version: The mind attached to sense objects cannot be relinquished because it is bound by the fetter of ignorance. The mind cannot be relinquished from the neutral state that accords with neither pleasant nor unpleasant feelings. Due to this cause and condition, three fetters are established.
Furthermore, the heavy tendencies associated with afflictions that cling to the body are called Anusaya (latent defilements). Because they can serve as seeds for the arising of all entanglements of afflictions, it should be understood that seven types are established. They are differentiated by whether they pertain to the realm of desire or not, or both. Due to the distinction of the realm of desire not yet being abandoned, Kama-raga-anusaya (latent attachment to desire) and Pratigha-anusaya (latent aversion) are established. Due to the distinction of the realm of desire being abandoned, Bhava-raga-anusaya (latent attachment to existence) is established. Due to the distinction of both realms, Mana-anusaya (latent pride), Avidya-anusaya (latent ignorance), Dristi-anusaya (latent wrong views), and Vicikitsa-anusaya (latent doubt) are established. Thus, all afflictions are summarized.
Furthermore, secondary afflictions refer to: Lobha-akusala-mula (the unwholesome root of greed), Dvesha-akusala-mula (the unwholesome root of hatred), Moha-akusala-mula (the unwholesome root of delusion), as well as Krodha (anger), Upanaha (resentment), and so on, extensively describing various defilements. It should be understood that among these, the greed that can give rise to all unwholesome dharmas is called the unwholesome root of greed. Hatred and delusion are also the same. If the entanglement of hatred can cause the face to be contorted and agitated, it is called Krodha. Holding a knot of resentment internally is called Upanaha. Concealing numerous evil deeds is called Mraksha (hypocrisy). Being defiled and alarmed is called Pradaha (anxiety). Holding defilement in the mind and disliking the glory of others is called Irshya (jealousy). Deeply harboring stinginess towards the necessities of life is called Matsarya (stinginess). In order to deceive others, harboring different plans internally while showing a different appearance externally is called Shathya (deceit). Being dishonest, unclear, and not apparent, with distorted understanding and behavior, is called Maya (deceitfulness). Hoping that oneself will not feel ashamed for the sins one has committed is called Ahrikya (shamelessness). Hoping that others will not feel ashamed for the sins one has committed is called Anapatrapya (lack of embarrassment). Considering oneself superior to those who are inferior, or considering oneself equal to those who are equal, causing the mind to be elevated, is called Mana (pride). Considering oneself superior to those who are equal, or considering oneself equal to those who are superior, causing the mind to be elevated, is called Atimana (excessive pride). Considering oneself superior to those who are superior, causing the mind to be elevated, is called Manatimana (more excessive pride). Mistakenly viewing actions as 'I' and 'mine', causing the mind to be elevated, is called Asmimana (ego-conceit). Regarding the supremely excellent dharma that has been attained, claiming to have attained it when one has not, causing the mind to be elevated, is called Adhimana (superiority conceit). Among many superiors, considering oneself slightly inferior, causing the mind to be elevated, is called Unamana (inferiority conceit). In reality, lacking virtue
【English Translation】 English version: The mind attached to sense objects cannot be relinquished because it is bound by the fetter of ignorance. The mind cannot be relinquished from the neutral state that accords with neither pleasant nor unpleasant feelings. Due to this cause and condition, three fetters are established.
Furthermore, the heavy tendencies associated with afflictions that cling to the body are called Anusaya (latent defilements). Because they can serve as seeds for the arising of all entanglements of afflictions, it should be understood that seven types are established. They are differentiated by whether they pertain to the realm of desire or not, or both. Due to the distinction of the realm of desire not yet being abandoned, Kama-raga-anusaya (latent attachment to desire) and Pratigha-anusaya (latent aversion) are established. Due to the distinction of the realm of desire being abandoned, Bhava-raga-anusaya (latent attachment to existence) is established. Due to the distinction of both realms, Mana-anusaya (latent pride), Avidya-anusaya (latent ignorance), Dristi-anusaya (latent wrong views), and Vicikitsa-anusaya (latent doubt) are established. Thus, all afflictions are summarized.
Furthermore, secondary afflictions refer to: Lobha-akusala-mula (the unwholesome root of greed), Dvesha-akusala-mula (the unwholesome root of hatred), Moha-akusala-mula (the unwholesome root of delusion), as well as Krodha (anger), Upanaha (resentment), and so on, extensively describing various defilements. It should be understood that among these, the greed that can give rise to all unwholesome dharmas is called the unwholesome root of greed. Hatred and delusion are also the same. If the entanglement of hatred can cause the face to be contorted and agitated, it is called Krodha. Holding a knot of resentment internally is called Upanaha. Concealing numerous evil deeds is called Mraksha (hypocrisy). Being defiled and alarmed is called Pradaha (anxiety). Holding defilement in the mind and disliking the glory of others is called Irshya (jealousy). Deeply harboring stinginess towards the necessities of life is called Matsarya (stinginess). In order to deceive others, harboring different plans internally while showing a different appearance externally is called Shathya (deceit). Being dishonest, unclear, and not apparent, with distorted understanding and behavior, is called Maya (deceitfulness). Hoping that oneself will not feel ashamed for the sins one has committed is called Ahrikya (shamelessness). Hoping that others will not feel ashamed for the sins one has committed is called Anapatrapya (lack of embarrassment). Considering oneself superior to those who are inferior, or considering oneself equal to those who are equal, causing the mind to be elevated, is called Mana (pride). Considering oneself superior to those who are equal, or considering oneself equal to those who are superior, causing the mind to be elevated, is called Atimana (excessive pride). Considering oneself superior to those who are superior, causing the mind to be elevated, is called Manatimana (more excessive pride). Mistakenly viewing actions as 'I' and 'mine', causing the mind to be elevated, is called Asmimana (ego-conceit). Regarding the supremely excellent dharma that has been attained, claiming to have attained it when one has not, causing the mind to be elevated, is called Adhimana (superiority conceit). Among many superiors, considering oneself slightly inferior, causing the mind to be elevated, is called Unamana (inferiority conceit). In reality, lacking virtue
謂己有德。令心高舉故名邪慢。心懷染污隨恃榮譽形相疏誕故。名為憍。于諸善品不樂勤修。于諸惡法心無防護故。名放逸。于諸尊重及以福田心不謙敬。說名為傲。若煩惱纏能令發起。執持刀仗斗訟違諍故名憤。發心懷染污為顯己德假現威儀故。名為矯。心懷染污。為顯己德。或現親事。或行軟語故。名為詐。心懷染污欲有所求矯示形儀故。名現相。現行遮逼有所乞丐故。名研求。于所得利不生喜足。說獲他利更求勝利。是故說名以利求利。自現己德遠離謙恭。于可尊重而不尊重故。名不敬。于不順言性不堪忍故。名惡說。諸有朋疇引導令作非利益事。名為惡友。耽著財利顯不實德欲令他知故。名惡欲。于大人所欲求廣大利養恭敬故。名大欲。懷染污心顯不實德。欲令他知名自希欲。于罵反罵。名為不忍。于瞋反瞋。于打反打。于弄反弄。當知亦爾。于自諸欲深生貪愛。名為耽嗜。於他諸欲深生貪著。名遍耽嗜。于勝於劣隨其所應。當知亦爾。于諸境界深起耽著。說名為貪。于諸惡行深生耽著。名非法貪。于自父母等諸財寶不正受用。名為執著。於他委寄所有財物規欲抵拒故。名惡貪。妄觀諸行為我我所。或分別起或是俱生。說名為見。薩迦耶見為所依止。于諸行中發起常見。名為有見。發起斷見名無有見。當知五
蓋如前定地已說。其相不如所欲。非時睡纏之所隨縛故。名𧄼瞢。非處思慕說名不樂。粗重剛強心不調柔。舉身舒布故曰頻申。于所飲食不善通達。若過若減。是故名為食不知量。于所應作而便不作。非所應作而更反作。如所聞思修習法中。放逸為先不起功用。名不作意。于所緣境深生繫縛。猶如美睡隱翳其心。是故說名不應理。轉自輕蔑故。名心下劣。為性惱他故。名抵突。性好譏嫌故。名諀訿。欺誑師長尊重福田及同法者。名不純直。身語二業皆悉高疏其心剛勁又不清潔。名不和軟。于諸戒見軌則正命皆不同分。名不隨順。同分而轉心懷愛染。攀緣諸欲。起發意言。隨順隨轉。名欲尋思。心懷憎惡。於他攀緣不饒益相。起發意言。隨順隨轉。名恚尋思。心懷損惱。於他攀緣惱亂之相。起發意言。余如前說。名害尋思。心懷染污。攀緣親戚起發意言。余如前說。是故說名親里尋思。心懷染污。攀緣國土起發意言。余如前說。是故說名國土尋思。心懷染污。攀緣自義推託遷延。后時望得起發意言。余如前說。是故說名不死尋思。心懷染污。攀緣自他若劣若勝起發意言。余如前說。是名輕蔑相應尋思。心懷染污。攀緣施主往還家勢。起發意言。隨順隨轉。是名家勢相應尋思。愁嘆等事如前應知。
複次一切煩惱皆
【現代漢語翻譯】 現代漢語譯本： 就像前面已經確定的那樣，（睡眠的）狀態不如人意，因為被非時睡眠所纏縛，所以叫做『𧄼瞢』（昏昧）。在不適當的地方思念愛慕，叫做『不樂』（不快樂）。身心粗重剛強，內心不調柔，全身伸展舒張，所以叫做『頻申』（頻頻伸懶腰）。對於所飲食的東西不能很好地瞭解，或者過多或者過少，因此叫做『食不知量』（不知道食物的量）。對於應該做的事情卻不做，不應該做的事情反而去做，對於所聽聞、思考、修習的佛法，以放逸為先，不努力用功，叫做『不作意』（不專心）。對於所緣的境界深深地產生執著，就像美好的睡眠遮蔽了內心，所以叫做『不應理』（不合道理）。自我輕視，所以叫做『心下劣』（內心卑劣）。天性喜歡惱亂他人，所以叫做『抵突』（冒犯）。天性喜歡譏諷嫌棄，所以叫做『諀訿』（誹謗）。欺騙師長、尊重的人、福田以及同修佛法的人，叫做『不純直』（不純潔正直）。身語二業都高傲疏遠，內心剛硬又不清潔，叫做『不和軟』（不柔和）。對於諸戒、見解、軌則、正命都不能同心同德，叫做『不隨順』（不隨順）。雖然同在一個群體中，內心卻懷著愛染，攀緣各種慾望，生起意念，隨順這些慾望而轉，叫做『欲尋思』（慾念的思索）。內心懷著憎惡，對於他人攀緣不饒益的事情，生起意念，隨順這些事情而轉，叫做『恚尋思』（嗔恚的思索）。內心懷著損害惱亂，對於他人攀緣惱亂的事情，生起意念，其餘的就像前面所說，叫做『害尋思』（損害的思索）。內心懷著染污，攀緣親戚，生起意念，其餘的就像前面所說，所以叫做『親里尋思』（親戚的思索）。內心懷著染污，攀緣國土，生起意念，其餘的就像前面所說，所以叫做『國土尋思』（國土的思索）。內心懷著染污，攀緣自己的利益，推脫拖延，希望以後能夠得到，生起意念，其餘的就像前面所說，所以叫做『不死尋思』（對不死的思索）。內心懷著染污，攀緣自己或他人，或者低劣或者殊勝，生起意念，其餘的就像前面所說，這叫做『輕蔑相應尋思』（與輕蔑相應的思索）。內心懷著染污，攀緣施主往來家中的權勢，生起意念，隨順這些事情而轉，這叫做『家勢相應尋思』（與家勢相應的思索）。愁嘆等事情，應該像前面所說的那樣理解。
其次，一切煩惱都是……
【English Translation】 English version: As previously determined, the state (of sleep) is undesirable because it is bound by untimely sleep, hence it is called 『𧄼瞢』 (昏昧 - dullness). Thinking and longing in inappropriate places is called 『不樂』 (unhappiness). The body and mind are heavy and rigid, the inner mind is not subdued, and the whole body stretches out, hence it is called 『頻申』 (頻頻伸懶腰 - frequent stretching). Not being able to understand well what is eaten, either too much or too little, is therefore called 『食不知量』 (knowing not the measure of food). Not doing what should be done, and doing what should not be done, taking negligence as the priority in the Dharma that is heard, thought about, and practiced, and not making effort, is called 『不作意』 (non-attention). Deeply clinging to the object of focus, like a beautiful sleep obscuring the mind, is therefore called 『不應理』 (unreasonableness). Self-despisement is called 『心下劣』 (inferiority of mind). Naturally liking to disturb others is called 『抵突』 (offensiveness). Naturally liking to ridicule and despise is called 『諀訿』 (slander). Deceiving teachers, respected ones, fields of merit, and those who practice the Dharma together is called 『不純直』 (impurity and dishonesty). Both physical and verbal actions are arrogant and distant, and the mind is rigid and unclean, is called 『不和軟』 (non-gentleness). Not being able to share the same mind and virtue in precepts, views, rules, and right livelihood is called 『不隨順』 (non-compliance). Although in the same group, harboring love and attachment in the heart, clinging to various desires, generating thoughts, and following these desires, is called 『欲尋思』 (thoughts of desire). Harboring hatred in the heart, generating thoughts about others clinging to unprofitable things, and following these things, is called 『恚尋思』 (thoughts of anger). Harboring harm and disturbance in the heart, generating thoughts about others clinging to disturbing things, and the rest is as previously said, is called 『害尋思』 (thoughts of harm). Harboring defilement in the heart, clinging to relatives, generating thoughts, and the rest is as previously said, therefore it is called 『親里尋思』 (thoughts of relatives). Harboring defilement in the heart, clinging to the country, generating thoughts, and the rest is as previously said, therefore it is called 『國土尋思』 (thoughts of country). Harboring defilement in the heart, clinging to one's own interests, procrastinating and delaying, hoping to obtain them later, generating thoughts, and the rest is as previously said, therefore it is called 『不死尋思』 (thoughts of immortality). Harboring defilement in the heart, clinging to oneself or others, either inferior or superior, generating thoughts, and the rest is as previously said, this is called 『輕蔑相應尋思』 (thoughts associated with contempt). Harboring defilement in the heart, clinging to the power of the benefactor's comings and goings in the home, generating thoughts, and following these things, this is called 『家勢相應尋思』 (thoughts associated with household power). Matters such as sorrow and sighing should be understood as previously stated.
Furthermore, all afflictions are...
有其纏。由現行者悉名纏故。然有八種諸隨煩惱。於四時中數數現行。是故唯立八種為纏。謂于修學增上戒時。無慚無愧數數現行能為障礙。若於修學增上心時。惛沉睡眠數數現行能為障礙。若於修學增上慧時。簡擇法故掉舉惡作數數現行能為障礙。若同法者展轉受用財及法時。嫉妒慳吝數數現行能為障礙。
複次欲貪瞋等欲界所繫煩惱。行者欲界所繫上品煩惱未斷未知。名欲暴流。有見無明三種暴流。如其所應當知亦爾。謂于欲界未得離欲。除諸外道名欲暴流。已得離欲名有暴流。若諸外道從多論門。當知有餘二種暴流。謂諸惡見略攝為一。名見暴流。惡見因緣略攝為一。說名第四無明暴流。
複次若諸煩惱等分行者非增非減。即上所說一切煩惱。說名為軛。
複次當知依於二品建立四取。一在家品。二外道法中諸出家品。當知此中若所取。若能取。若所為取。如是一切總說為取。問何所取。答欲見戒禁我語是所取。問何能取。答四種欲貪是能取。問何所為取。答為得諸欲及為受用故起初取。由貪利養及以恭敬增上力故。或為詰責他所立論。或為免脫他所徴難。起第二取。奢摩他支為所依止。為所建立。為欲往趣世間離欲乃至非想非非想處三摩缽底。起第三取。為欲隨說分別所計作業受果所有士
【現代漢語翻譯】 現代漢語譯本： 這些被稱為『纏』（Paryavasthana，煩惱的束縛），因為它們持續不斷地活動，因此被稱為『纏』。然而，有八種隨煩惱（Upaklesha，較小的煩惱），在不同的時間裡頻繁地出現。因此，只設立八種為『纏』。也就是說，在修學增上戒（Adhisila-siksa，更高的戒律訓練）時，無慚（Ahrikya，不知羞恥）和無愧（Anapatrapya，不覺羞恥）會頻繁出現，成為障礙。如果在修學增上心（Adhicitta-siksa，更高的心性訓練）時，惛沉（Styana，精神萎靡）和睡眠（Middha，昏睡）會頻繁出現，成為障礙。如果在修學增上慧（Adhiprajna-siksa，更高的智慧訓練）時，由於需要簡擇法（Dharma，真理），掉舉（Audhatya，心神不定）和惡作（Kaukritya，後悔）會頻繁出現，成為障礙。如果同修道的人在分享財物和佛法時，嫉妒（Irsya，嫉妒）和慳吝（Matsarya，吝嗇）會頻繁出現，成為障礙。
其次，欲貪（Kama-raga，對慾望的貪戀）和瞋（Dvesa，嗔恨）等屬於欲界的煩惱，修行者尚未斷除或瞭解欲界上品煩惱，這被稱為『欲暴流』（Kama-ogha，慾望的洪流）。有暴流（Bhava-ogha，存在的洪流）、見暴流（Drsti-ogha，錯誤的見解的洪流）和無明暴流（Avidya-ogha，無知的洪流）也應如其所是地理解。也就是說，在欲界中未獲得離欲（Viraga，脫離慾望）的人，除了外道（Tirthika，非佛教修行者），被稱為『欲暴流』。已經獲得離欲的人，被稱為『有暴流』。如果那些外道從多種論點出發，應當知道還有其餘兩種暴流。也就是說，各種惡見（Kudrsti，錯誤的見解）概括為一，稱為『見暴流』。惡見的因緣概括為一，被稱為第四種『無明暴流』。
其次，如果各種煩惱對修行者來說是等分的，既不增加也不減少，那麼以上所說的一切煩惱，都被稱為『軛』（Yoga，束縛）。
其次，應當知道，依據兩種品類建立四取（Upadana，執取）：一是在家品（Grhastha-paksa，在家居士），二是外道法中的出家品（Pravrajita-paksa，出家修行者）。應當知道，這裡面，無論是所取（Grahaniya，被執取之物），還是能取（Grahaka，能執取者），還是所為取（Grahananimitta，執取的原因），所有這些都被總稱為『取』。問：什麼是所取？答：欲（Kama，慾望）、見（Drsti，見解）、戒禁（Silavrata，戒律和禁忌）、我語（Atmavada，關於自我的言論）是所取。問：什麼是能取？答：四種欲貪（Kama-raga，對慾望的貪戀）是能取。問：什麼是所為取？答：爲了獲得各種慾望以及爲了享受它們而生起最初的取。由於貪圖利養（Labha，利益）以及恭敬（Satkara，尊敬）的強大力量，或者爲了駁斥他人所立的論點，或者爲了擺脫他人提出的質難，而生起第二種取。以奢摩他支（Samatha-anga，止禪的組成部分）為所依賴，為所建立，爲了趨向世間的離欲（Viraga，脫離慾望），乃至非想非非想處（Naivasamjnanasamjnayatana，既非有想也非無想的境界）的三摩缽底（Samapatti，等至），而生起第三種取。爲了隨順宣說、分別所計的作業受果的所有士
【English Translation】 English version: These are called 『Entanglements』 (Paryavasthana), because they are constantly active, hence they are called 『Entanglements.』 However, there are eight types of secondary defilements (Upaklesha) that frequently manifest at various times. Therefore, only eight are established as 『Entanglements.』 That is, when training in higher discipline (Adhisila-siksa), shamelessness (Ahrikya) and lack of embarrassment (Anapatrapya) frequently manifest, becoming obstacles. When training in higher mind (Adhicitta-siksa), dullness (Styana) and sleep (Middha) frequently manifest, becoming obstacles. When training in higher wisdom (Adhiprajna-siksa), due to the need to discriminate the Dharma (truth), restlessness (Audhatya) and regret (Kaukritya) frequently manifest, becoming obstacles. If fellow practitioners are sharing wealth and the Dharma, jealousy (Irsya) and stinginess (Matsarya) frequently manifest, becoming obstacles.
Furthermore, desire-attachment (Kama-raga) and hatred (Dvesa), etc., which are defilements belonging to the desire realm, when a practitioner has not yet severed or understood the superior defilements of the desire realm, this is called the 『Flood of Desire』 (Kama-ogha). The flood of existence (Bhava-ogha), the flood of views (Drsti-ogha), and the flood of ignorance (Avidya-ogha) should also be understood as they are. That is, in the desire realm, one who has not attained detachment from desire (Viraga), except for non-Buddhist practitioners (Tirthika), is called the 『Flood of Desire.』 One who has attained detachment from desire is called the 『Flood of Existence.』 If those non-Buddhists proceed from various arguments, it should be known that there are two remaining floods. That is, various wrong views (Kudrsti) are summarized into one, called the 『Flood of Views.』 The causes and conditions of wrong views are summarized into one, and are called the fourth 『Flood of Ignorance.』
Furthermore, if various defilements are equal for the practitioner, neither increasing nor decreasing, then all the defilements mentioned above are called 『Yokes』 (Yoga).
Furthermore, it should be known that four attachments (Upadana) are established based on two categories: one is the category of householders (Grhastha-paksa), and the other is the category of renunciants in non-Buddhist doctrines (Pravrajita-paksa). It should be known that within this, whether it is what is grasped (Grahaniya), or the grasper (Grahaka), or the reason for grasping (Grahananimitta), all of these are collectively called 『Attachment.』 Question: What is grasped? Answer: Desire (Kama), views (Drsti), vows and precepts (Silavrata), and talk of self (Atmavada) are what is grasped. Question: What is the grasper? Answer: The four types of desire-attachment (Kama-raga) are the grasper. Question: What is the reason for grasping? Answer: To obtain various desires and to enjoy them, the initial attachment arises. Due to the powerful influence of greed for gain (Labha) and respect (Satkara), or to refute the arguments established by others, or to escape the challenges posed by others, the second attachment arises. Relying on the limb of Samatha (Samatha-anga), establishing it, in order to proceed towards detachment from desire (Viraga) in the world, up to the Samapatti (Samapatti) of the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana), the third attachment arises. In order to accord with the proclaimed and distinguished deeds and their results, all the doers
夫。及為隨說流轉還滅士夫之相。起我語取。如是四取依於二品。謂受用欲諸在家品。及惡說法毗奈耶中諸出家品。由佛世尊每自稱言我為諸取遍知永斷正論大師故。於此法誓修行者。雖帶煩惱身壞命終。而不于彼建立諸取。所以者何。彼于諸欲無所顧戀而出家故。于見戒禁及以我語無執受故。惡說法者有二差別。一于見愛展轉發起怨諍論者。二能證入世間定者。依于見愛展轉發起怨諍論者。建立見取。依能證入世間定者立戒禁取。二品為依執著我語故。依俱品立我語取。此中見者。謂六十二。如前應知。邪分別見之所受持身護語護。說名為戒。隨此所受形服飲食威儀行相。說名為禁。諦故住故論說有我。名為我語。執有實物。說名諦故。執可安立。說名住故。又於此中欲愛為緣建立欲取。依止智論利養恭敬等愛為緣建立見取。定愛為緣立戒禁取。有無有愛為緣立我語取。
複次當知四系唯依外道差別建立。如前應知。複次違背五處。當知建立五蓋差別。一為在家諸欲境界所漂淪故。違背聖教立貪慾蓋。二不堪忍諸同法者。呵諫驅擯教誡等故。違背所有可愛樂法立瞋恚蓋。三由違背奢摩他故。立惛沉睡眠蓋。四由違背毗缽舍那故。立掉舉惡作蓋。五由違背於法論議無倒抉擇審察諸法大師聖教涅槃勝解故。建立疑
蓋。
複次若貪瞋癡纏所纏故。或彼隨眠所隨眠故。心不調柔。心極愚昧於得自義能作衰損故。名株杌。
複次于弊下境所起貪慾。名為貪垢。于不應瞋所緣境事所起瞋恚。名為瞋垢。于極顯現愚癡眾生尚能了事所起愚癡。名為癡垢。
複次若貪瞋癡數數現行恒常流溢。燒惱身心極為衰損。說名燒害。
複次若貪瞋癡遠離慚愧。無慚愧故一向無間。不可制伏定為傷損。說名為箭。複次若貪瞋癡慚愧間雜。由相續故。非剎那故。有可制伏。說名所有。是系所攝。極下穢義。
複次一切不善身業。名為惡行。如說身業。語業意業當知亦爾。由此惡業數現行故。于諸惡趣。或已隨得。或當隨得。或現隨得。是故說彼名為惡行。由此示現業雜染義。煩惱雜染前已顯了。
複次有二安立業雜染論。一者邪論。二者正論。言邪論者。謂如是說。若有故思。凡所造作諸不善業。一切決定當受惡趣。此論便謗修行梵行能證涅槃。何以故。諸有情類不易可得於現法中無有故思造不善業。況在餘生。若彼決定感惡趣者。便應無有解脫可得。是故當知。此為邪論。若如是說。諸有故思造不善業。此業亦作亦增長者。定於當來受不可愛惡趣異熟。若有雖作不增長者。彼彼法受為依止故。諸所造作或樂或苦
【現代漢語翻譯】 現代漢語譯本 蓋（遮蓋，覆蓋）。
再者，如果被貪、嗔、癡的纏縛所纏繞，或者被這些隨眠（煩惱的潛在狀態）所控制，心就不調柔，心就極其愚昧，對於獲得自身的利益會造成損害，這被稱為株杌（像樹樁一樣頑固不化）。
再者，對於卑劣低下的境界所產生的貪慾，稱為貪垢（貪的污垢）。對於不應該嗔恨的所緣境（對像）所產生的嗔恚，稱為嗔垢（嗔的污垢）。對於極其明顯的愚癡，即使是一般的愚癡眾生也能明白的事情，卻產生的愚癡，稱為癡垢（癡的污垢）。
再者，如果貪、嗔、癡頻繁地出現，持續不斷地流溢，燒灼惱亂身心，造成極大的損害，這被稱為燒害（像火燒一樣有害）。
再者，如果貪、嗔、癡遠離了慚愧之心，因為沒有慚愧，所以一味地、不間斷地、無法控制地造成傷害，這被稱為箭（像箭一樣傷人）。再者，如果貪、嗔、癡與慚愧之心交雜，因為是相續不斷，而不是剎那生滅，所以可以被控制，這被稱為所有（被擁有的東西），屬於繫縛（束縛）的範疇，是極其低下污穢的含義。
再者，一切不善的身業，稱為惡行（不好的行為）。正如所說的身業，語業（語言行為）和意業（思想行為）也應當知道是同樣的道理。由於這些惡業頻繁地出現，所以在各種惡趣（不好的去處）中，或者已經隨之得到，或者將要隨之得到，或者現在隨之得到。所以說這些惡業稱為惡行。這表明了業雜染（行為的污染）的含義。煩惱雜染（煩惱的污染）在前面已經闡明了。
再者，有兩種安立業雜染（行為污染）的理論：一是邪論（錯誤的理論），二是正論（正確的理論）。所謂的邪論，是指像這樣說：如果有人故意地思考，凡是所造作的各種不善業，一切都必定會遭受惡趣的果報。這種理論就誹謗了修行梵行（清凈的行為）能夠證得涅槃（解脫）。為什麼呢？因為眾生很難在現在的生活中沒有故意地思考而造作不善業，更何況是在來世。如果他們必定會感得惡趣的果報，那麼就應該沒有解脫的可能性了。所以應當知道，這是邪論。如果像這樣說：各種故意造作的不善業，這些業既已造作又不斷增長，必定會在將來遭受不可喜愛的惡趣的異熟果報（不同性質的成熟果報）。如果有的業雖然造作了但沒有增長，因為有種種法受（感受）作為依止，所造作的或者快樂或者痛苦
【English Translation】 English version Covering.
Furthermore, if one is entangled by the bonds of greed, hatred, and delusion, or controlled by their latent tendencies (Sleeper, referring to the dormant state of afflictions), the mind is not tamed, and the mind is extremely ignorant, causing harm to the attainment of one's own benefit. This is called a 'stump' (stubborn and unyielding like a tree stump).
Furthermore, the craving that arises towards base and inferior objects is called 'greed-filth' (the impurity of greed). The anger that arises towards objects that should not be the cause of anger is called 'hatred-filth' (the impurity of hatred). The delusion that arises even when ordinary ignorant beings can understand matters is called 'delusion-filth' (the impurity of delusion).
Furthermore, if greed, hatred, and delusion frequently arise, constantly overflow, burning and tormenting the body and mind, causing extreme harm, this is called 'burning-harm' (harmful like fire).
Furthermore, if greed, hatred, and delusion are devoid of shame and embarrassment, and because there is no shame, they are one-sided, uninterrupted, and uncontrollable, causing definite harm, this is called an 'arrow' (harmful like an arrow). Furthermore, if greed, hatred, and delusion are mixed with shame and embarrassment, because they are continuous and not momentary, they can be controlled. This is called 'possession' (something that is owned), belonging to the category of bondage (fetter), and has an extremely base and defiled meaning.
Furthermore, all unwholesome bodily actions are called 'evil conduct' (bad behavior). Just as it is said of bodily actions, it should also be understood that verbal actions (speech behavior) and mental actions (thought behavior) are the same. Because these evil actions frequently arise, one has either already attained, will attain, or is currently attaining them in various evil destinies (bad destinations). Therefore, these evil actions are called 'evil conduct'. This demonstrates the meaning of karma-defilement (the defilement of actions). Affliction-defilement (the defilement of afflictions) has already been explained earlier.
Furthermore, there are two established theories of karma-defilement (the pollution of actions): one is a wrong theory (incorrect theory), and the other is a right theory (correct theory). The so-called wrong theory refers to saying something like this: If someone intentionally thinks and creates various unwholesome actions, all of them will definitely suffer the retribution of evil destinies. This theory slanders the practice of pure conduct (Brahma-conduct) as being able to attain Nirvana (liberation). Why? Because it is difficult for sentient beings to not intentionally think and create unwholesome actions in their current lives, let alone in future lives. If they are destined to experience the retribution of evil destinies, then there should be no possibility of liberation. Therefore, it should be known that this is a wrong theory. If it is said like this: Various intentionally created unwholesome actions, these actions are both created and increase, and will definitely suffer the unpleasant and unlovable different-natured ripening retribution (different nature of mature retribution) of evil destinies in the future. If some actions, although created, do not increase, because there are various feeling-receptions (sensations) as a basis, the created actions are either pleasant or painful.
。當於造時于現法中。此業決定或順樂受或順苦受。諸有造作如是業已。若無追悔不修對治補特伽羅。彼於此業。若更增長若不增長。此業雖定順現法受。亦轉令成順惡趣受。于現法中能障解脫。諸有造作如是業已。若生追悔修習對治補特伽羅。彼於此業。若不增長。若更增長。此業雖是順惡趣受。亦轉令成順現法受。不障解脫。是故此論不名誹謗修習梵行能證涅槃。當知此論是為正論。
複次若有闕於十種對治。為業雜染之所染污。若有會遇如是十種。便得清凈。一者若由如是對治。雖有作業而無增長。彼望當來成不定受。二者若由如是對治。雖未永斷而更不受。三者若由如是對治。永斷離系。四者守護諸根門故善修其身。為欲修習增上戒學。五者修習增上戒已。為欲修習增上心學。六者修習增上心已。為欲修習增上慧學。七者修習增上慧已。為斷諸漏。八者猛利意樂修習。九者長時修習。十者無量門對治修習。若有不會如是十種業對治者。為業雜染之所染污。與此相違。當知清凈。
複次于現法中不善防護身語意業而住者。彼先造作惡不善業。亦令增長。于當來世令其雜染。若善防護身語意業而住者。彼不雜染。云何于現法中不善防護身語意業而住。云何善防護身語意業而住。不善防護身語意業而住
【現代漢語翻譯】 現代漢語譯本：當造作（karma）時，在現世（現法）中，此業（karma）的結果是確定的，要麼是順樂受（帶來快樂的感受），要麼是順苦受（帶來痛苦的感受）。那些造作了這樣業（karma）之後，如果沒有追悔，也不修習對治（補救方法）的補特伽羅（pudgala，人），那麼對於此業（karma），無論它是否增長，這個業（karma）雖然註定在現世（現法）中感受，也會轉變為順惡趣受（導致墮入惡道的感受），在現世（現法）中能夠阻礙解脫。那些造作了這樣業（karma）之後，如果產生追悔，並修習對治（補救方法）的補特伽羅（pudgala，人），那麼對於此業（karma），無論它是否增長，這個業（karma）雖然是順惡趣受（導致墮入惡道的感受），也會轉變為順現法受（導致在現世感受），不阻礙解脫。因此，這個論述不能被稱為誹謗修習梵行（brahmacarya，清凈行）能夠證得涅槃（nirvana，寂滅）。應當知道，這個論述是正確的論述。 其次，如果有人缺少十種對治（補救方法），就會被業（karma）的雜染所污染。如果有人具備這十種對治（補救方法），就能得到清凈。第一，如果通過這樣的對治（補救方法），即使有作業（karma），也不會增長，那麼對於未來，其結果是不確定的。第二，如果通過這樣的對治（補救方法），即使沒有永遠斷除，也不會再次感受。第三，如果通過這樣的對治（補救方法），能夠永遠斷除並脫離束縛。第四，守護諸根門（控制感官）的緣故，好好地修養自身，爲了修習增上戒學（更高的戒律）。第五，修習增上戒學（更高的戒律）之後，爲了修習增上心學（更高的禪定）。第六，修習增上心學（更高的禪定）之後，爲了修習增上慧學（更高的智慧）。第七，修習增上慧學（更高的智慧）之後，爲了斷除諸漏（煩惱）。第八，以猛利的意樂（強烈的意願）修習。第九，長時間地修習。第十，以無量門（多種方法）對治修習。如果有人不具備這十種業（karma）的對治（補救方法），就會被業（karma）的雜染所污染。與此相反，應當知道就是清凈。 其次，在現世（現法）中不善於防護身語意業（身口意三業）而住的人，他們先前造作的惡不善業（不好的業），也會令其增長，在未來世（當來世）使其雜染。如果善於防護身語意業（身口意三業）而住的人，他們就不會被雜染。什麼是在現世（現法）中不善於防護身語意業（身口意三業）而住？什麼是善於防護身語意業（身口意三業）而住？不善於防護身語意業（身口意三業）而住...
【English Translation】 English version: When an action (karma) is performed, in the present life (present dharma), the result of this action (karma) is certain, either leading to pleasant feelings (sukha vedana) or unpleasant feelings (duhkha vedana). Those individuals (pudgala) who, having performed such actions (karma), do not have remorse and do not practice antidotes (pratipaksha), then regarding this action (karma), whether it increases or not, although this action (karma) is destined to be experienced in the present life (present dharma), it will also transform into an experience leading to lower realms (durgati vedana), and in the present life (present dharma) it can obstruct liberation. Those individuals (pudgala) who, having performed such actions (karma), have remorse and practice antidotes (pratipaksha), then regarding this action (karma), whether it increases or not, although this action (karma) leads to lower realms (durgati vedana), it will also transform into an experience in the present life (present dharma), and will not obstruct liberation. Therefore, this discourse cannot be called a slander against the practice of pure conduct (brahmacarya) leading to nirvana (cessation). It should be known that this discourse is a correct discourse. Furthermore, if someone lacks the ten antidotes (pratipaksha), they will be defiled by the impurities of action (karma). If someone possesses these ten antidotes (pratipaksha), they will attain purity. First, if through such an antidote (pratipaksha), even if there is action (karma), it will not increase, then its result in the future is uncertain. Second, if through such an antidote (pratipaksha), even if it is not completely eliminated, it will not be experienced again. Third, if through such an antidote (pratipaksha), it can be permanently eliminated and freed from bondage. Fourth, guarding the doors of the senses (indriya samvara) and cultivating oneself well, in order to practice higher discipline (adhisila-siksa). Fifth, having practiced higher discipline (adhisila-siksa), in order to practice higher concentration (adhicitta-siksa). Sixth, having practiced higher concentration (adhicitta-siksa), in order to practice higher wisdom (adhiprajna-siksa). Seventh, having practiced higher wisdom (adhiprajna-siksa), in order to eliminate all outflows (asrava). Eighth, practicing with intense intention (adhimatra-asaya). Ninth, practicing for a long time (dirgha-kala). Tenth, practicing antidotes (pratipaksha) through countless means (aneka-mukha). If someone does not possess these ten antidotes (pratipaksha) for action (karma), they will be defiled by the impurities of action (karma). Conversely, it should be known that this is purity. Furthermore, those who dwell without properly guarding their actions of body, speech, and mind (kaya-vak-citta karma) in the present life (present dharma), they also cause the evil and unwholesome actions (karma) they previously performed to increase, causing them to be defiled in the future life (future dharma). If those who dwell guarding their actions of body, speech, and mind (kaya-vak-citta karma) well, they will not be defiled. What does it mean to dwell without properly guarding the actions of body, speech, and mind (kaya-vak-citta karma) in the present life (present dharma)? What does it mean to dwell guarding the actions of body, speech, and mind (kaya-vak-citta karma) well? To dwell without properly guarding the actions of body, speech, and mind (kaya-vak-citta karma)...
者。謂如有一。于諸不善身語意業纏所發起。能誓遠離。然于能起不正作意。相應無明猶故發起。又于諸善身語意業受學隨轉。由此因緣。于現法中於諸煩惱邪欲尋求所作眾苦。無有差別。彼唯即於此誓受遠離。便生喜足。于現法中。不起聖道。不證涅槃。彼雖如是防護而住。于現法中暫時不作惡不善業。然為煩惱隨眠纏縛。既終沒已後有續生。隨所受身。依先業緣廣起雜染。若善防護身語意業而住者。有此差別。謂此依彼誓受遠離不造新業故。業雖熟暫觸異熟尋能變吐。彼唯於此誓受遠離不生喜足。于現法中能起聖道。亦能證得彼果涅槃。彼于爾時乃至有識身相續住。恒受先業所感諸受。于現法中彼有識身乃至壽量未滅盡位常相續住。壽量若盡舍有識身。於後命根更不成就。由是因緣。識與一切諸受俱滅后不相續。彼如影受與其識樹皆滅盡故。遍於一切不可施設。彼于爾時由二因緣。先所作業于當來世不能為染。一由煩惱為其助伴令雜染者。無餘斷故。二由依此諸行相續成熟。雜染無餘滅故。彼于爾時諸有情所善友意樂相續轉故。名無怨心。于彼所緣瞋恚斷故。名無恚心。于業異熟深見過患增上緣力誓遠離故。名無染心。已具獲得能對治彼諸聖道故。名無顛倒善解脫心。彼由如是能具證得六種恒住。若有于彼多所住
【現代漢語翻譯】 現代漢語譯本 這種人就像這樣：對於諸如不善的身語意業的纏縛所引發的行為，能夠發誓遠離。然而，對於能夠引起不正作意的、與無明相應的行為，仍然會發生。又對於諸善的身語意業，能夠接受學習並隨之轉變。由於這些原因，在現世中，對於諸煩惱、邪欲的尋求所造成的種種痛苦，並沒有什麼差別。他們僅僅對於發誓受持遠離這些惡行就感到滿足，在現世中，不能生起聖道，不能證得涅槃。他們雖然像這樣防護而住，在現世中暫時不作惡不善業，然而被煩惱隨眠纏縛。既然終結此生，死後還會繼續投生，隨著所受的身體，依靠先前的業緣廣泛地產生各種雜染。如果能夠很好地防護身語意業而住，就會有這樣的差別：因為他們依靠發誓受持遠離，不造新的惡業，所以過去的惡業雖然成熟，暫時觸及到異熟果報，也能迅速地轉變和吐出。他們不僅僅對於發誓受持遠離感到滿足，在現世中能夠生起聖道，也能證得聖道的果實——涅槃。他們在那個時候，乃至有識之身相續存在時，恒常承受先前所造的業所感得的各種感受。在現世中，他們的有識之身乃至壽命沒有滅盡之前，常常相續存在。壽命如果終盡，捨棄有識之身，對於後來的命根不再成就。由於這個原因，識與一切諸受一同滅盡，死後不再相續。他們就像影子依附的樹木，樹木滅盡，影子也隨之消失，遍於一切處都不可施設。他們在那個時候，由於兩個原因，先前所造的業在未來世不能成為染污的因：一是由於煩惱已經完全斷除，不再作為助伴使業染污；二是由於依靠這些行為相續成熟，雜染已經完全滅盡。他們在那個時候，由於對於一切有情，善友的意樂相續不斷地運轉，所以稱為『無怨心』。對於他們所緣的境界，瞋恚已經斷除，所以稱為『無恚心』。對於業的異熟果報，深刻地看到過患，以增上緣的力量發誓遠離，所以稱為『無染心』。已經完全獲得能夠對治這些煩惱的諸聖道，所以稱為『無顛倒善解脫心』。他們由於這樣，能夠完全證得六種恒住。如果有人對於這些境界多所安住
【English Translation】 English version It is like this: There is someone who, regarding the unwholesome actions of body, speech, and mind arising from the entanglements, is able to vow to abstain from them. However, the ignorance associated with improper attention, which can give rise to such actions, still arises. Furthermore, they accept and follow the wholesome actions of body, speech, and mind. Because of these reasons, in this present life, there is no difference in the various sufferings caused by afflictions and the pursuit of evil desires. They are content merely with vowing to abstain from these evil deeds. In this present life, they cannot generate the Noble Path and cannot attain Nirvana (Nirvana: liberation from suffering). Although they dwell in such protection, temporarily not committing evil and unwholesome deeds in this present life, they are still bound by the latent tendencies of afflictions. Once they end this life, they will continue to be reborn, and depending on the body they receive, they will extensively generate various defilements based on previous karmic conditions. If one dwells with well-protected body, speech, and mind, there is this difference: Because they rely on vowing to abstain and do not create new evil karma, although past karma ripens and temporarily touches the result of maturation, it can quickly be transformed and expelled. They are not content merely with vowing to abstain; in this present life, they can generate the Noble Path and also attain its fruit—Nirvana. At that time, even as long as the body with consciousness continues to exist, they constantly endure the various feelings caused by the karma they previously created. In this present life, their body with consciousness continues to exist until their lifespan is exhausted. If their lifespan ends, they abandon the body with consciousness, and the life force is no longer established. Because of this reason, consciousness and all feelings cease together, and there is no further continuation after death. They are like a shadow attached to a tree; when the tree is destroyed, the shadow also disappears, and it cannot be found anywhere. At that time, due to two reasons, the karma they previously created cannot become a cause of defilement in the future: First, because afflictions have been completely eliminated and no longer act as an assistant to defile the karma; second, because relying on the continuous maturation of these practices, defilements have been completely extinguished. At that time, because the intention of a good friend continuously operates for all sentient beings, it is called 'absence of resentment' (無怨心). Because anger towards their objects has been cut off, it is called 'absence of hatred' (無恚心). Because they deeply see the faults of the results of karma and vow to abstain with the power of the supreme condition, it is called 'absence of defilement' (無染心). Having fully obtained the Noble Paths that can counteract these afflictions, it is called 'non-inverted good liberation of mind' (無顛倒善解脫心). Because of this, they can fully attain the six constant abidings. If someone dwells much in these states
者。于現法中雖有種種諸惡不善業緣間雜。由此遠離一向成善。由是因緣。當知此與先防護住有其差別。
複次當知施設領受業異熟論。由五種相成其雜染。由五種相成不雜染。云何名為由五種相成其雜染。謂由施設惡因論故。亦由施設無因論故。及由施設惡因無因有三過故。此中施設惡因論者。謂如有一。起如是見。立如是論。若有士夫補特伽羅。諸所領受一切皆是宿因所作。如是或謂自在變化等因所作。施設無因論者。謂如有一。起如是見。立如是論。若有士夫補特伽羅。諸所領受。當知一切無因無緣。云何施設惡因無因。有三種過。謂現法中不善俱行不善諸受。宿世業為因亦有過失。現法業為因亦有過失。若言此受宿世惡業以為因者。是則有一依于不善諸樂法受。而有其樂不善受生。此用宿世諸不善業以為因生。不應道理。何以故。非彼宿世諸不善業于現法中感樂異熟應正道理。若言此受用現法中惡業為因。是則退失自意所立諸惡因論及無因論。謂諸所受皆宿因作。乃至廣說。是名初過。又若說言諸不善法皆用宿世惡業為因。是則決定所有善法亦用宿世善法為因。如是所有不善對治。諸善加行。俱生精進。皆成無用。如是名為第二過失。又若現在無有士用。是則應無依善不善。審正觀察是所應作所不應作
【現代漢語翻譯】 現代漢語譯本： 這個人。即使在現世中，有種種惡業和不善業的因緣夾雜，也能因此遠離完全的惡，而成就完全的善。因為這個緣故，應當知道這種情況與先前防護和安住（于善）是有區別的。
其次，應當瞭解關於施設、領受和業異熟的理論。由五種相構成雜染，由五種相構成不雜染。什麼叫做由五種相構成雜染呢？就是由於施設惡因論的緣故，也由於施設無因論的緣故，以及由於施設惡因和無因的三種過失的緣故。這裡所說的施設惡因論，是指如果有人產生這樣的見解，立下這樣的理論：如果有一個士夫（purusa，人）或補特伽羅（pudgala，眾生），他所領受的一切都是宿世的業因所造成的。或者說是自在天變化等原因所造成的。施設無因論，是指如果有人產生這樣的見解，立下這樣的理論：如果有一個士夫或補特伽羅，他所領受的一切，應當知道都是沒有原因沒有緣由的。什麼是施設惡因和無因的三種過失呢？就是現世中不善的行為伴隨著不善的感受，如果說是宿世的業為原因，也有過失；如果說是現世的業為原因，也有過失。如果說這種感受是宿世的惡業作為原因，那麼就會出現一種情況，即依賴於不善的快樂法，而產生快樂的不善感受。用宿世的各種不善業作為原因來產生這種感受，是不合道理的。為什麼呢？因為那些宿世的各種不善業在現世中感得快樂的異熟是不合道理的。如果說這種感受是用現世的惡業作為原因，那麼就喪失了自己所立的各種惡因論和無因論，即一切所受都是宿因所作，乃至廣說。這是第一種過失。又如果說各種不善法都是用宿世的惡業作為原因，那麼就必然所有善法也是用宿世的善法作為原因。這樣，所有不善的對治，各種善的加行，同時產生的精進，都變得沒有用處。這叫做第二種過失。又如果現在沒有人的作用，那麼就應該沒有依靠善和不善，審慎正直地觀察什麼是應該做的，什麼是不應該做的。
【English Translation】 English version: This person, even amidst various evil and unwholesome karmic conditions in the present life, can thereby distance themselves from complete evil and achieve complete good. For this reason, it should be understood that this situation differs from the previous protection and abiding (in goodness).
Furthermore, it should be understood regarding the theory of establishment, reception, and karmic maturation (vipaka) that defilement (samklesa) is constituted by five aspects, and non-defilement is constituted by five aspects. What are the five aspects that constitute defilement? They are due to establishing a theory of evil causes, also due to establishing a theory of no cause, and due to the three faults of establishing evil causes and no cause. The establishment of a theory of evil causes refers to someone who holds such a view and establishes such a theory: 'Whatever a purusa (person) or pudgala (being) experiences is entirely caused by past karma.' Or it is said to be caused by the transformation of Isvara (自在, the self-existent one), etc. The establishment of a theory of no cause refers to someone who holds such a view and establishes such a theory: 'Whatever a purusa or pudgala experiences, it should be known that it is all without cause or condition.' What are the three faults of establishing evil causes and no cause? They are that unwholesome feelings accompanied by unwholesome actions in the present life, if said to be caused by past karma, also have faults; if said to be caused by present karma, also have faults. If it is said that this feeling is caused by past evil karma, then there would be a situation where, relying on the pleasurable aspects of unwholesome dharmas, a pleasurable unwholesome feeling arises. Using various past unwholesome karmas as the cause for the arising of this feeling is unreasonable. Why? Because it is not reasonable for those various past unwholesome karmas to result in a pleasurable maturation (vipaka) in the present life. If it is said that this feeling is caused by evil karma in the present life, then one loses the various theories of evil causes and no cause that one has established, namely that all experiences are caused by past karma, and so on. This is the first fault. Furthermore, if it is said that all unwholesome dharmas are caused by past evil karma, then it is necessarily the case that all wholesome dharmas are also caused by past wholesome dharmas. In this way, all antidotes to unwholesomeness, various wholesome practices, and simultaneously arising diligence become useless. This is called the second fault. Furthermore, if there is no human agency in the present, then there should be no reliance on good and unwholesome, and no careful and upright observation of what should be done and what should not be done.
。又如實智應成無用。謂了知已此我應轉。此我應成。彼非有故。此亦非有故。如實智理不成就。智不成故念不安住。念不住故無三摩地。無有定故。不正尋思令心迷亂。心迷亂故。便應欣慕愚夫同意所樂諸根。由彼獲得愚夫同意所樂法故。是則退失並沙門法及沙門論。如是名為第三過失。若略說此有三種過。謂現在世諸不善受因不成過。謗精進過。謗正智過。云何施設領受一切業異熟論。由五種相成不雜染。謂若能領受者。若由此領受。若如是領受。若領受時。如是雜染如是清凈。當知此中依五取蘊施設假名補特伽羅為領受者。即此假者由六觸處故能領受。于母胎中四種差別。謂依精血大種所造諸業煩惱之所攝受。結生相續有取之識及母腹中所有孔穴。由如是故得入母胎。次有名色。次有六處。次觸次受。如是次第而有領受。又即此受亦用現在觸為其因。亦用宿世業等為因。彼若聽聞諸不正法非理作意以為因緣。便觸無明。觸所生受。受為緣故復生于愛。愛為緣故復生于取。乃至當來生老死等眾苦差別。如是領受諸無明觸所生受時。便有雜染所攝二諦。與此相違。聽聞正法如理作意為因緣故。便能領受明觸所生諸受差別。受此受時便有清凈所攝二諦。
複次當知施設邪業清凈及邪行中。有二過患。何等為二。
【現代漢語翻譯】 現代漢語譯本：又如實智（yathābhūta-jñāna，如實的智慧）應成為無用。如果了知『此我應當轉變』，『此我應當成就』，但因為『彼』（指所要轉變或成就的狀態）不存在，『此』（指現在的狀態）也不存在，那麼如實智的道理就不能成立。智慧不能成立，念（smṛti，正念）就不能安住。念不能安住，就沒有三摩地（samādhi，禪定）。沒有禪定，不正尋思（ayoniśo manaskāra，不如理的思惟）就會使心迷亂。心迷亂的緣故，便會欣慕愚夫所喜愛的諸根（indriya，感官），因為他們從那裡獲得愚夫所喜愛的法。這樣就會退失沙門法（śrāmaṇya-dharma，出家修道之法）和沙門論（śrāmaṇya-vāda，出家修道之論）。這叫做第三種過失。如果簡略地說，這裡有三種過失：即現在世諸不善受的因不能成就的過失，誹謗精進的過失，誹謗正智的過失。 如何施設領受一切業異熟論（karma-vipāka，業報）？由五種相成就而不雜染。即：誰能領受，由什麼領受，如何領受，領受時如何雜染，如何清凈。應當知道，這裡依據五取蘊（pañca-upādāna-skandha，色、受、想、行、識五種構成生命的要素）施設假名補特伽羅（pudgala，人）作為領受者。即此假名者由六觸處（ṣaṭ-sparśa-āyatana，眼、耳、鼻、舌、身、意六種感覺器官與外境接觸的場所）的緣故能夠領受。在母胎中有四種差別：即依靠精血大種（mahābhūta，地、水、火、風四大元素）所造，諸業煩惱所攝受，結生相續的有取之識（sa-upādāna-vijñāna，帶有執取的意識），以及母腹中所有的孔穴。由於這些，才能進入母胎。然後有名色（nāma-rūpa，精神和物質），然後有六處，然後有觸，然後有受。這樣次第而有領受。又即此受，也用現在的觸作為它的因，也用宿世的業等作為它的因。如果他聽聞諸不正法，非理作意作為因緣，便觸無明（avidyā，無知）。觸所生受，受為緣故又生於愛（tṛṣṇā，渴愛）。愛為緣故又生於取（upādāna，執取），乃至當來生老死等眾苦差別。這樣領受諸無明觸所生受時，便有雜染所攝的二諦（satya，真諦和俗諦）。與此相反，聽聞正法，如理作意為因緣的緣故，便能領受明觸所生的諸受差別。受此受時，便有清凈所攝的二諦。 複次，應當知道，施設邪業清凈以及邪行中，有兩種過患。什麼是這兩種過患？
【English Translation】 English version: Furthermore, real knowledge (yathābhūta-jñāna) should become useless. If one understands 'this self should transform,' 'this self should achieve,' but because 'that' (referring to the state to be transformed or achieved) does not exist, and 'this' (referring to the current state) also does not exist, then the principle of real knowledge cannot be established. If wisdom cannot be established, mindfulness (smṛti) cannot abide. If mindfulness cannot abide, there is no samādhi (meditative concentration). Without samādhi, improper thinking (ayoniśo manaskāra) will confuse the mind. Because the mind is confused, one will admire the senses (indriya) that fools enjoy, because they obtain the dharma that fools enjoy from there. Thus, one will lose both the Dharma of a renunciant (śrāmaṇya-dharma) and the discourse of a renunciant (śrāmaṇya-vāda). This is called the third fault. Briefly speaking, there are three faults here: the fault that the cause of unpleasant feelings in the present life cannot be established, the fault of slandering diligence, and the fault of slandering right knowledge. How is the doctrine of experiencing all the results of karma (karma-vipāka) established? It is accomplished by five aspects that are unmixed with defilement: who can experience, by what is it experienced, how is it experienced, how is it defiled during the experience, and how is it purified. It should be known that here, based on the five aggregates of clinging (pañca-upādāna-skandha: form, feeling, perception, mental formations, and consciousness), a provisional person (pudgala) is established as the experiencer. This provisional person is able to experience through the six sense bases (ṣaṭ-sparśa-āyatana: eye, ear, nose, tongue, body, and mind). There are four differences in the mother's womb: relying on the great elements (mahābhūta: earth, water, fire, and wind) produced from sperm and blood, embraced by karma and afflictions, the consciousness with clinging that connects rebirth (sa-upādāna-vijñāna), and all the cavities in the mother's womb. Because of these, one can enter the mother's womb. Then there is name and form (nāma-rūpa), then there are the six sense bases, then there is contact, then there is feeling. Thus, there is experience in sequence. Furthermore, this feeling also uses present contact as its cause, and also uses past karma as its cause. If one hears improper teachings and takes them as a cause through improper attention, one will contact ignorance (avidyā). The feeling born of contact, and because of feeling, love (tṛṣṇā) arises again. Because of love, clinging (upādāna) arises again, and even the various sufferings of future birth, old age, and death. When experiencing the feelings born of ignorant contact in this way, there are two truths (satya: conventional and ultimate truth) encompassed by defilement. In contrast, because of hearing the right Dharma and taking it as a cause through proper attention, one can experience the differences in feelings born of enlightened contact. When experiencing this feeling, there are two truths encompassed by purity. Furthermore, it should be known that in establishing impure karma and impure conduct, there are two faults. What are these two faults?
一內證稽留過患。二他所譏毀過患。云何施設邪業清凈。謂如有一。實非大師。妄分別己自稱大師。宣說如是邪施設論。謂現法中諸所受苦。一切皆是宿因所作。彼見宿世諸不善業。為二種因。謂現法中諸不善業。皆是宿業串習所引。諸所受苦亦是彼業之所造作。由是因緣修自苦行。令故惡業所招苦果皆悉變吐。更不造作當不善業。于現法中又能防護身語意住。后當勤修一向善業。令不善法轉成非漏。由此因緣不善業盡。由彼盡故眾苦亦盡。證苦邊際。云何邪行。謂如有一。不能了知自業雜染。不能了知彼業對治。又於前后所證差別不如實知。彼成如是愚癡法故。于其師所得無根信。于非信處妄生真實聖教勝解。彼由墜墮非實非理邪論。朋黨他回動時于可疑處而不生疑。不尋求師躬往請問。為能正記為不能記。為能凈疑為不能凈。為一切智非一切智。大師去世。于所疑處畢竟隨轉。何以故。大師住世。能為決了此一切智非一切智。大師滅后。何所請問云何決了。是名邪行。何緣應知如是施設令業清凈。不應道理。由二緣故。謂彼苦行宿因所作不應理故。由此能盡宿不善業不應理故。所以者何。軟中上品自苦行緣所逼切時。軟中上品苦受生。故即此三品逼緣遠離。由所逼切三品苦受不得生故。宿因所作不應道理。又此苦
【現代漢語翻譯】 現代漢語譯本 一、內證稽留過患（內在證悟停滯的過失）。二、他所譏毀過患（被他人譏諷譭謗的過失）。 如何施設邪業清凈（如何錯誤地認為可以通過某種方式來凈化惡業）？譬如，有這樣一個人，實際上不是大師（Guru，導師），卻虛妄地自稱是大師，宣說這樣的邪施設論（錯誤的理論）：『現在所承受的種種痛苦，一切都是過去世的業因所造成的。』 他認為過去世的種種不善業，是兩種原因造成的：一是現在所做的種種不善業，都是過去世的惡業串習所引發的；二是現在所承受的種種痛苦，也是過去世的惡業所造成的。因為這個緣故，他修習自我折磨的苦行，想要讓過去所造的惡業所招感的苦果全部吐出來，並且不再造作未來的不善業。在現在的生活中，又能防護身語意三業，以後應當勤奮修習一向的善業，使不善法轉變成無漏法（不再產生新的煩惱）。由此因緣，不善業得以消除，由於不善業的消除，種種痛苦也得以消除，從而證得苦的邊際（解脫）。』 什麼是邪行（錯誤的行為）？譬如，有這樣一個人，不能瞭解自己的業的雜染（煩惱），不能瞭解對治這些煩惱的方法，又對於前後所證得的差別不如實地瞭解。他因為這樣愚癡的緣故，對於他的上師（Guru）產生沒有根據的信心，在不應該相信的地方妄生真實聖教的勝解（錯誤的理解）。他由於墜入不真實、不合理的邪論，與他人結黨營私，在可疑的地方不產生懷疑，不親自去尋求上師請問，上師是否能夠正確地記述，是否不能記述；是否能夠消除疑惑，是否不能消除疑惑；是否是一切智者，是否不是一切智者。大師去世后，對於所懷疑的地方，畢竟隨波逐流。為什麼呢？大師在世的時候，能夠為他決斷是否一切智者。大師去世后，向誰請問，如何決斷呢？這叫做邪行。 憑什麼應該知道這樣的施設能夠令業清凈是不應道理的呢？由於兩個原因：一是認為苦行是過去世的業因所造成的，這不應道理；二是通過苦行能夠消除過去的不善業，這也不應道理。為什麼這樣說呢？因為當軟、中、上品自我折磨的苦行因緣所逼迫的時候，就會產生軟、中、上品苦受。當這三種品級的逼迫因緣遠離的時候，這三種品級的苦受就不能產生。所以說，認為痛苦是過去世的業因所造成的，是不應道理的。而且，這種苦行
【English Translation】 English version 1. The fault of internal stagnation of realization. 2. The fault of being ridiculed and slandered by others. How is the purification of evil karma wrongly established? For example, there is someone who is not actually a master (Guru), but falsely claims to be a master and proclaims such a wrong theory: 'All the suffering experienced in this present life is caused by past karma.' He believes that the various unwholesome karmas of the past life are caused by two reasons: one is that the various unwholesome karmas done in this present life are all caused by the habitual practice of evil karma in the past life; the second is that the various sufferings experienced in this present life are also caused by the evil karma of the past life. Because of this reason, he practices asceticism of self-torture, wanting to make all the bitter fruits caused by the evil karma of the past be vomited out, and no longer create future unwholesome karma. In the present life, he can also protect the three karmas of body, speech, and mind, and in the future, he should diligently practice consistent wholesome karma, so that unwholesome dharmas are transformed into non-leaking dharmas (no longer producing new afflictions). Because of this reason, unwholesome karma can be eliminated, and because of the elimination of unwholesome karma, all kinds of suffering can also be eliminated, thus attaining the limit of suffering (liberation).' What is wrong conduct? For example, there is someone who cannot understand the defilement of his own karma, cannot understand the methods to counteract these defilements, and does not truly understand the differences between what has been realized before and after. Because of this ignorance, he develops unfounded faith in his Guru, and falsely believes in the true and sacred teachings in places where he should not believe. Because he falls into false and unreasonable theories, he forms cliques with others, and does not doubt in doubtful places, and does not personally seek out the Guru to ask questions, whether the Guru can correctly record, or cannot record; whether he can eliminate doubts, or cannot eliminate doubts; whether he is omniscient, or not omniscient. After the master passes away, he ultimately drifts along with the tide in the places he doubts. Why? When the master is alive, he can decide for him whether he is omniscient or not. After the master passes away, who can he ask, and how can he decide? This is called wrong conduct. Why should it be known that such a theory that can purify karma is unreasonable? For two reasons: one is that it is unreasonable to think that asceticism is caused by past karma; the second is that it is unreasonable to think that past unwholesome karma can be eliminated through asceticism. Why is this so? Because when the causes and conditions of mild, medium, and high-grade self-torture are forced, mild, medium, and high-grade suffering will arise. When these three grades of forcing conditions are far away, these three grades of suffering cannot arise. Therefore, it is unreasonable to think that suffering is caused by past karma. Moreover, this kind of asceticism
行無有功能。令宿所作能感苦受。諸不善業成順樂受。是故彼起如是定見。由自苦行令宿所作惡業變吐。若有是事。彼宿所作能順苦受諸不善業。為能感得於現法中自苦逼切苦受果不。若言感得此苦受果。修自苦行即為唐捐。受彼果已自然變吐。若如是者。宿世所作諸不善業。非自苦行所能變吐。又即此業一分可吐。謂現法中受彼果者。若余能順后所受業。彼於後世當受其果。非自苦行可令其果悉皆變吐。若言現在逼切苦受非宿因作。如是所說諸所領受一切。皆是宿因所作。不應道理。如能隨順苦受惡業。不可令其成順樂受。如是宿世所作能順樂受善業。不可令其成順不苦不樂受業。或彼二種順現法受。不可令其成順后受。若順后受不可令其成無所受。若未成熟不可令熟。若已成熟不可彼彼方便令轉。此中所說要略義者。所謂一切善不善業自性決定。時分決定。品類決定。若如是者隨業決定。必能攝受如是類果。于中更自受逼切苦。復何所用。又若此受宿業因感。彼自所許令業一分減盡。可得少分勝利。由是因緣如此所計少分勝利亦無所有。如是則為極自稽留業所縛故。終無解脫。由此道理是名於此邪論邪行第一過患。謂于內證自義稽留。云何他所譏毀過患。謂彼依止二種邪論。發起三種自苦惱行。若作是說。所有士
夫補特伽羅諸所領受一切。皆是宿因所作。是名第一邪論。謂惡因論。復有說言。如彼最初自在變化。從是已后諸所領受一切皆是宿業所作。是名第二邪論。謂惡因論。三種自苦行者。謂身語意護。身護者。謂不以身與余有情共相雜住。唯往山林阿練若處。獨居閑靜。都無所見而修苦行。語護者。謂彼受持默無言禁。意護者。謂心忍受自逼切苦。彼起如是欲樂言說為他顯示。由此二種所見圓滿。及由三種苦行圓滿。能越眾苦。然其自苦不能越度。是故為他之所譏毀。若諸所受一切皆是宿因所作。亦是自在變化因作。亦是三種苦行能越因之所作。是則三種修苦行。俱所受眾苦定是宿世黑業所感。亦是暴惡自在所化。三種苦行皆不能越。是故於今受斯苦受。若彼雖復內證稽留。而有為他所稱讚者猶尚不可。況此為他稱讚。勝利亦無所有。是故名為第二過患。由此分故唯可譏毀。複次與上相違。當知施設正業染凈及正行中。有二勝利。一者內證無滯勝利。二者他所稱讚勝利。云何施設業雜染論。謂有二業。一者善業。二不善業。於過去世已曾造作善不善業。今現法中受愛非愛異熟果等。受愛非愛果差別時。更復造作善不善業。由此當來受愛非愛異熟果等。如是名為業雜染論。云何施設業清凈論。謂如有一。不造新業故。業觸
【現代漢語翻譯】 現代漢語譯本 『凡是補特伽羅（pudgala，人）所領受的一切，都是宿世因緣所造成的。』這被稱為第一種邪論，即惡因論。 又有人說：『如同最初的自在天（Isvara）變化而來，從此以後所領受的一切都是宿業所造成的。』這被稱為第二種邪論，即惡因論。 三種自苦行者，指的是身護、語護、意護。身護，指的是不以身體與其他的有情共同雜居，只前往山林阿練若（aranya，寂靜處）獨自居住，沒有任何見聞而修苦行。語護，指的是他們受持沉默的禁戒。意護，指的是內心忍受自我逼迫的痛苦。他們生起這樣的欲樂和言說，爲了向他人顯示，憑藉這兩種所見的圓滿，以及三種苦行的圓滿，能夠超越眾苦。然而他們的自苦並不能超越苦難，因此被他人譏諷譭謗。 如果一切所受都是宿因所作，或者是自在天變化所作，或者是三種苦行能夠超越苦難所作，那麼這三種修苦行的人所受的眾苦，一定是宿世黑業所感，也是暴惡的自在天所化現。三種苦行都不能超越苦難，所以如今才承受這些苦受。如果他們即使內心有所證悟而保持沉默，但被他人稱讚也是不應該的，更何況現在被他人稱讚，勝利也毫無所有。因此這被稱為第二種過患，由此緣故只能被譏諷譭謗。 其次，與上述相反，應當知道在施設正業的染污和清凈，以及正行中，有兩種勝利：一是內心證悟沒有滯礙的勝利，二是他人稱讚的勝利。 什麼是施設業雜染論？指的是有兩種業：一是善業，二是不善業。在過去世已經造作的善業和不善業，今生現世承受可愛和不可愛的異熟果報等等。在承受可愛和不可愛果報差別的時候，又再次造作善業和不善業，由此將來承受可愛和不可愛的異熟果報等等。這被稱為業雜染論。 什麼是施設業清凈論？指的是如果有人不造作新的業，因此業的觸...
【English Translation】 English version 『Whatever a pudgala (person) experiences is entirely the result of past causes.』 This is called the first wrong view, namely the doctrine of evil causes. Furthermore, some say, 『Just as the initial Isvara (the自在天, God) transforms, from then on, everything experienced is the result of past karma.』 This is called the second wrong view, namely the doctrine of evil causes. The three kinds of practitioners of self-mortification refer to the protection of body, speech, and mind. Protection of body means not dwelling together with other sentient beings, but only going to mountain forests, aranyas (阿練若, quiet places), dwelling alone in solitude, without any sights or sounds, and practicing asceticism. Protection of speech means that they observe the vow of silence. Protection of mind means that the mind endures self-inflicted suffering. They generate such desires and speech, displaying to others that through the perfection of these two views, and the perfection of the three kinds of asceticism, they can transcend all suffering. However, their self-mortification cannot transcend suffering, and therefore they are ridiculed and reviled by others. If all that is experienced is the result of past causes, or the result of Isvara's transformation, or the result of the three kinds of asceticism being able to transcend suffering, then the suffering experienced by these three kinds of practitioners of asceticism must be caused by black karma from past lives, and also transformed by the violent and evil Isvara. The three kinds of asceticism cannot transcend suffering, and therefore they now endure this suffering. Even if they have internal realization but remain silent, it is still inappropriate to be praised by others, let alone being praised by others now, with no victory whatsoever. Therefore, this is called the second fault, and for this reason, they can only be ridiculed and reviled. Furthermore, contrary to the above, it should be known that in the establishment of right karma's defilement and purity, and in right practice, there are two victories: one is the victory of internal realization without obstruction, and the other is the victory of being praised by others. What is the doctrine of karma's defilement? It refers to two kinds of karma: one is good karma, and the other is unwholesome karma. In past lives, good and unwholesome karma have already been created, and in this present life, one experiences the ripening results of pleasant and unpleasant experiences, and so on. While experiencing the differences in pleasant and unpleasant results, one again creates good and unwholesome karma, and therefore in the future, one will experience the ripening results of pleasant and unpleasant experiences, and so on. This is called the doctrine of karma's defilement. What is the doctrine of karma's purification? It refers to someone who does not create new karma, therefore the contact of karma...
已尋復變吐。由對治力永斷無餘故。得清凈。如是名為令雜染業得清凈論。如是施設正業染凈。名無上論。云何正行。謂如有一。于正法中成就多聞。于業雜染及以清凈。正知雜染清凈相已。舍不善業修習善業。彼于聞思如理作意。勤方便已為證修故。住空閑處。凈修治心。令離諸蓋及眾苦法。為欲斷除貪慾瞋恚掉舉惡作。以九種行安住其心。令心棄捨止所對治。為欲斷除惛沉睡眠及以疑蓋。分析六事如理作意。修飾其心。令心棄捨觀所對治。從彼止觀所治出已。能正修學消伏眾苦。彼既如是凈修其心。令離諸蓋眾苦法已。復于衣服飲食臥具受用儀則。凈修其心。若由習近如是衣服乃至臥具。不善法增。善法退減。即便遠離。寧可受用。粗弊衣等惙爾。自存忍受眾苦。進修正行。又由二緣受用勝妙衣服等。因能令生長惡不善法。謂諸妄想不正尋思。何等二緣。一于諸善未能長時串修習故。心不調柔。二于衣服飲食等事欲貪堅著。由是因緣修正行者。調柔其心。令堪所作。于衣服等欲貪堅著。及諸無常眾緣生法。恒常繫念深見過患。爾時雖復受用勝妙衣服等事。而於其中無有雜染。如是行者亦受安樂。亦無有罪。由奢摩他毗缽舍那修習力故。凈修其心。離諸蓋已。由思擇力于衣服等邪受用故。雖于爾時暫少成就心一境性
【現代漢語翻譯】 現代漢語譯本： 已經找到了對治雜染的方法，通過對治的力量永遠斷除雜染，沒有剩餘，因此得到清凈。這稱為使雜染的業得到清凈的論述。這樣施設正確的業的雜染和清凈，稱為無上的論述。 什麼是正行呢？就是說，如果有人在正法中成就了廣博的聞法，對於業的雜染以及清凈，正確地了知雜染和清凈的相狀之後，捨棄不善的業，修習善良的業。那個人通過聽聞、思考、如理作意，勤奮努力之後，爲了證得（更高的境界）而修行，住在空閑的地方，清凈地修治內心，使內心遠離各種蓋障以及眾多的苦法。爲了斷除貪慾、嗔恚、掉舉、惡作，用九種行相安住他的心，使心捨棄止的所對治。爲了斷除昏沉、睡眠以及疑蓋，分析六事，如理作意，修飾他的心，使心捨棄觀的所對治。從止和觀所對治的境界出來之後，能夠正確地修學，消滅眾多的痛苦。 那個人像這樣清凈地修治他的心，使內心遠離各種蓋障和眾多的苦法之後，又在衣服、飲食、臥具、受用儀則方面，清凈地修治他的心。如果由於習慣親近這樣的衣服乃至臥具，不善法增長，善法退減，就立即遠離。寧可受用粗糙簡陋的衣服等，勉強維持生存，忍受各種痛苦，精進修正修行。又由於兩種原因受用勝妙的衣服等，會導致生長邪惡不善的法。這兩種原因就是各種妄想和不正的思慮。 哪兩種原因呢？一是對於諸善未能長時間串習修習，內心不調柔。二是對衣服飲食等事物慾貪堅固執著。由於這些因緣，修正行的人，調柔他的心，使它堪能所作。對於衣服等欲貪執著，以及諸無常眾緣生法，恒常繫念，深刻地看到過患。這時即使又受用勝妙的衣服等事物，而對於其中也沒有雜染。像這樣修行的人也享受安樂，也沒有罪過。由於奢摩他（止，止息雜念）和毗缽舍那（觀，智慧觀照）的修習力量，清凈地修治他的心，遠離各種蓋障之後，由於思擇的力量，對於衣服等邪惡的受用，即使在那個時候暫時稍微成就心一境性（專注）。
【English Translation】 English version: Having found the antidote to defilements, by the power of the antidote, defilements are permanently eradicated without remainder, thus attaining purity. This is called the discourse on purifying defiled karma. Thus, the establishment of the defilement and purity of correct karma is called the supreme discourse. What is right conduct? It means that if someone achieves extensive learning in the True Dharma, and correctly understands the aspects of defilement and purity in relation to defiled and pure karma, they abandon unwholesome karma and cultivate wholesome karma. That person, through hearing, thinking, and appropriate attention, diligently strives and dwells in a secluded place for the sake of realizing (higher states), purifying and cultivating their mind, freeing it from various hindrances and numerous sufferings. To eliminate greed, hatred, restlessness, and remorse, they settle their mind with nine aspects, causing the mind to abandon the objects of opposition to cessation (止, zhi). To eliminate dullness, sleepiness, and doubt, they analyze the six elements and apply appropriate attention, adorning their mind, causing the mind to abandon the objects of opposition to insight (觀, guan). Having emerged from the states opposed by cessation and insight, they can correctly study and subdue numerous sufferings. Having purified their mind in this way, freeing it from various hindrances and numerous sufferings, they further purify their mind in relation to clothing, food, bedding, and the rules of consumption. If, by habitually associating with such clothing and even bedding, unwholesome qualities increase and wholesome qualities decrease, they immediately distance themselves. They would rather use coarse and simple clothing, barely subsisting, enduring various sufferings, and diligently correct their practice. Furthermore, using excellent clothing, etc., due to two causes, can lead to the growth of evil and unwholesome qualities. These two causes are various delusions and incorrect thoughts. What are the two causes? First, the mind is not pliable because one has failed to cultivate wholesome qualities for a long time. Second, there is a strong attachment to desires for things like clothing and food. Due to these causes, the practitioner who is correcting their conduct softens their mind, making it capable of what needs to be done. Regarding attachment to desires for clothing, etc., and all impermanent, conditionally arisen phenomena, they constantly maintain mindfulness and deeply perceive the faults. At that time, even if they use excellent clothing, etc., there is no defilement in it. Such a practitioner also enjoys happiness and is without fault. Due to the power of cultivating shamatha (奢摩他, calming the mind) and vipashyana (毗缽舍那, insight meditation), having purified their mind and freed it from various hindrances, through the power of discernment, even if there is an improper use of clothing, etc., at that time, they may temporarily achieve a slight degree of one-pointedness of mind.
。欲貪隨眠仍未斷故。于當來世復為雜染。彼以妙慧通達是已。便修加行。為畢竟斷。受用如法邊際臥具。離諸貪著。先善修治正定資糧。漸次乃至能入清凈第四靜慮。以此為依。證諦現觀。隨得漏盡心善解脫。於一切苦得離系故。究竟寂靜所攝受故。微妙清凈一切身心無間滿故。一切煩惱永離系故。普能領納諸無漏受。是名正行。如是應知。內證無滯。及彼相違五種差別他所稱讚。彼于爾時從諸蓋纏及一切苦。心善解脫。于現法中彼諸隨眠無餘永斷。前際后際業。及異熟所有雜染皆善解脫。由於現法獲得聖道及道果故。
複次略有三種補特伽羅。一者未入聖教異生。二者已入聖教有學。三者已入聖教異生。由三種相。應知最初補特伽羅。第二第三當知亦爾。云何三相應知最初補特伽羅。謂初有一補特伽羅。已得成就世間正見。了知有施。乃至廣說。彼于異時聞不正法。為因緣故。而便發起非理作意。世間正見臨將欲滅。雖未一切悉皆已滅。而堪能滅。又彼所治誹謗邪見臨將欲生。雖未已生。而堪能生。彼于中間聽聞正法。為因緣故。遂還發生如理作意。彼臨欲生誹謗邪見不現行故。說名為斷。然其正見先成就故。不名為生。第二有一補特伽羅。不成正見及以邪見。聽聞正法如理作意。為因緣故。爾乃發生世間
【現代漢語翻譯】 現代漢語譯本：因為欲貪隨眠（Kāma-rāga-anuśaya，潛在的慾望和貪婪）仍然沒有斷除，所以在未來的生命中還會受到雜染（saṃkleśa，煩惱和痛苦）的影響。那個人通過殊勝的智慧通達了這個道理之後，便修行加行（prayoga，精進的修行），爲了徹底斷除欲貪。他受用如法的邊際臥具（śayanāsana，床和座位），遠離各種貪著。首先，他很好地修治正定資糧（samādhi-saṃbhāra，禪定的準備），逐漸地乃至能夠進入清凈的第四靜慮（dhyāna，禪定）。以此為基礎，證得諦現觀（satyābhisamaya，對真理的直接體驗），隨之獲得漏盡（āsravakṣaya，煩惱的止息）和心的善解脫（suvimukta-citta，完全解脫的心）。因為對一切苦都得到了解脫，所以達到究竟寂靜（śānta，平靜）的狀態，被這種狀態所攝受。身心微妙清凈，沒有間斷地圓滿，一切煩惱永遠地脫離束縛，普遍地能夠領納各種無漏受（anāsrava-vedanā，沒有煩惱的感受）。這叫做正行（samyak pratipatti，正確的修行）。應當這樣理解，內證沒有滯礙，以及與此相反的五種差別，是他人所稱讚的。那個人在那個時候，從各種蓋纏（āvaraṇa，障礙）以及一切痛苦中，心得到了很好的解脫。在現世中，他所有的隨眠都徹底斷除。過去、未來世的業，以及異熟（vipāka，果報）所帶來的雜染，都得到了很好的解脫。因為在現世獲得了聖道（ārya-mārga，通往解脫的道路）和道果（mārga-phala，道路的果實）。
其次，簡略地說有三種補特伽羅（pudgala，人）。第一種是未進入聖教（ārya-śāsana，聖者的教法）的異生（pṛthag-jana，凡夫）。第二種是已進入聖教的有學（śaikṣa，還在學習的人）。第三種是已入聖教的異生。通過三種相（lakṣaṇa，特徵），應當瞭解最初的補特伽羅。第二種和第三種也應當這樣瞭解。怎樣通過三種相來了解最初的補特伽羅呢？第一種是有一個補特伽羅，已經成就了世間正見（laukika-samyagdṛṣṭi，世俗的正見），瞭解佈施等等的道理。他在其他時候，因為聽聞不正法（asat-dharma，錯誤的教法），作為因緣，便發起了非理作意（ayoniśo manaskāra，不合理的思考）。世間正見臨近將要滅亡，雖然沒有完全滅亡，但是有滅亡的可能。並且，他所要對治的誹謗邪見（mithyādṛṣṭi，錯誤的見解）臨近將要產生，雖然還沒有產生，但是有產生的可能。他在中間聽聞正法，作為因緣，於是又發生瞭如理作意（yoniśo manaskāra，合理的思考）。他臨近要產生的誹謗邪見沒有現行，所以說名為斷。然而他的正見先前已經成就，所以不稱為生。第二種是有一個補特伽羅，沒有成就正見以及邪見。聽聞正法，如理作意，作為因緣，於是發生了世間正見。
【English Translation】 English version: Because the Kāma-rāga-anuśaya (latent tendencies of desire and lust) are still not severed, one will again be subject to saṃkleśa (defilements and suffering) in future lives. Having understood this through excellent wisdom, that person then engages in prayoga (applied effort), in order to completely sever them. He enjoys suitable śayanāsana (bedding and seats), free from all attachments. First, he well cultivates the samādhi-saṃbhāra (accumulation of meditative resources), gradually until he is able to enter the pure fourth dhyāna (meditative absorption). Based on this, he realizes satyābhisamaya (direct realization of the truth), and accordingly attains āsravakṣaya (the exhaustion of outflows) and suvimukta-citta (a mind well liberated). Because he has attained release from all suffering, he reaches a state of ultimate śānta (peace), and is embraced by this state. His body and mind are subtly pure, continuously complete, all afflictions are eternally freed from bondage, and he is universally able to receive all anāsrava-vedanā (untainted feelings). This is called samyak pratipatti (right practice). It should be understood in this way, that the unimpeded inner realization, and the five distinctions contrary to it, are praised by others. At that time, that person's mind is well liberated from all āvaraṇa (hindrances) and all suffering. In this very life, all his latent tendencies are completely severed. The karma of past and future lives, and the saṃkleśa arising from vipāka (result), are all well liberated. Because he has attained the ārya-mārga (noble path) and mārga-phala (fruit of the path) in this very life.
Furthermore, briefly, there are three types of pudgala (person). The first is a pṛthag-jana (ordinary person) who has not entered the ārya-śāsana (teaching of the noble ones). The second is a śaikṣa (one in training) who has entered the ārya-śāsana. The third is a pṛthag-jana who has entered the ārya-śāsana. The first type of pudgala should be understood through three lakṣaṇa (characteristics). The second and third should also be understood in this way. How should the first type of pudgala be understood through three characteristics? First, there is a pudgala who has already attained laukika-samyagdṛṣṭi (worldly right view), and understands the principles of giving, and so on. At other times, because of hearing asat-dharma (false teachings), as a condition, he then generates ayoniśo manaskāra (unwise attention). The worldly right view is near to perishing, although it has not completely perished, it is capable of perishing. And the mithyādṛṣṭi (wrong view) that he is to counteract is near to arising, although it has not yet arisen, it is capable of arising. In the meantime, he hears the true Dharma, as a condition, and then yoniśo manaskāra (wise attention) arises again. The mithyādṛṣṭi that was near to arising does not manifest, so it is said to be severed. However, because his right view was previously attained, it is not said to arise. Second, there is a pudgala who has not attained right view or wrong view. Hearing the true Dharma, with wise attention, as a condition, worldly right view then arises.
正見。彼于邪見不名為斷。先不成故。第三有一補特伽羅。成就邪見聽聞正法。如理作意為因緣故。斷滅邪見。生起正見。云何三相應知第二補特伽羅。謂于佛等已得證凈。彼于佛等先所現起一切無智。當於諸諦得現觀時先已斷盡。是故於今不名為斷。而於佛等證凈俱行明現前故。說名為生。即以學道斷修所斷余品無明。而於其明不名生起。此道與先種類同故。彼無學道將現在前。修斷無明皆悉滅盡。又能生起諸無學明。云何三相應知第三補特伽羅。謂聞無我相應正法。初但由聞發生信解。而未悟入。彼于無我生信解故。能斷我見。未悟入故。不得名為生無我見。如所聞法。復能如理正思惟時。于無我理能悟入故。乃得名為生無我見。于彼隨眠而未能斷。從此已後由修道力。證諦現觀。方斷隨眠。發生無漏。
瑜伽師地論卷第八十九 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九十
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事處擇攝第二之二
複次嗢拖南曰。
五二與十三 四業為最後
有二種業。一者重業。二者輕業。復有二業。一者增進業。二者不增進業。復有二業。一者故思所造業。二者非故思所造業。復有二業。一者定所
【現代漢語翻譯】 現代漢語譯本 正見。對於持有邪見的人來說，正見的生起不能稱為『斷』，因為正見原本就不存在。第三種補特伽羅（Pudgala，人），成就邪見后，通過聽聞正法，如理作意（yoniso-manasikara，如理作意，即如實地、正確地思維），斷滅邪見，生起正見。如何通過三種方式瞭解第二種補特伽羅呢？即對於佛陀等已獲得證凈（prasāda，清凈的信心）。他們對於佛陀等先前所生起的一切無智（ajñāna，缺乏智慧），當證得諸諦（satya，真理）的現觀（abhisaṃbodhi，現觀，直接的、透徹的理解）時，就已經完全斷盡。因此，現在不能稱為『斷』。而是因為對於佛陀等的證凈同時生起，明（vidyā，明，智慧）顯現，所以說名為『生』。即以學道（śaikṣamārga，有學道）斷除修所斷（bhāvanāpahātavya，修所斷，通過修行才能斷除的煩惱）的其餘品類的無明，但對於這種明不能稱為『生起』，因為此道與先前的種類相同。當無學道（aśaikṣamārga，無學道）即將現前時，修斷的無明全部滅盡，並且能夠生起諸無學明。如何通過三種方式瞭解第三種補特伽羅呢？即聽聞與無我（anātman，無我）相應的正法，最初只是通過聽聞而發生信解（adhimokṣa，勝解，深刻的理解），但尚未悟入。他們因為對無我產生信解，所以能夠斷除我見（satkāya-dṛṣṭi，我見，認為存在真實自我的錯誤觀念）。但因為尚未悟入，所以不能稱為『生無我見』。當他們如所聽聞的法，進一步如理正思惟時，對於無我的道理能夠悟入，才能稱為『生無我見』。對於我見的隨眠（anuśaya，隨眠，潛在的煩惱習氣）仍然未能斷除。從此以後，通過修道的力量，證得諦的現觀，才能斷除隨眠，發生無漏（anāsrava，無漏，沒有煩惱）的智慧。 瑜伽師地論卷第八十九 大正藏第 30 冊 No. 1579 瑜伽師地論 瑜伽師地論卷第九十 彌勒菩薩說 三藏法師玄奘奉 詔譯攝事分中契經事處擇攝第二之二 複次嗢拖南曰。 五二與十三 四業為最後 有兩種業（karma，業）。一者重業（garuka-karma，重業，指影響最大的業）。二者輕業（laghu-karma，輕業，指影響較小的業）。復有兩種業。一者增進業（upacaya-karma，增長業，指增長善或惡果報的業）。二者不增進業（anupacaya-karma，不增長業，指不增長善或惡果報的業）。復有兩種業。一者故思所造業（saṃcetanā-karma，故意業，指有意識地造作的業）。二者非故思所造業（asaṃcetanā-karma，非故意業，指無意識地造作的業）。復有兩種業。一者定所
【English Translation】 English version 'Right View'. For one with wrong views, the arising of right view is not called 'cessation' because it did not exist before. Thirdly, there is a Pudgala (person) who, having accomplished wrong views, through hearing the right Dharma and yoniso-manasikara (appropriate attention, i.e., thinking correctly and realistically), extinguishes wrong views and generates right view. How can we understand the second type of Pudgala through three aspects? That is, those who have already attained prasāda (pure faith) in the Buddha, etc. All the ajñāna (ignorance) that previously arose in them regarding the Buddha, etc., will have been completely extinguished when they attain direct realization (abhisaṃbodhi, direct and thorough understanding) of the satya (truths). Therefore, it is not called 'cessation' now. Rather, because the prasāda towards the Buddha, etc., arises simultaneously, and vidyā (wisdom) manifests, it is said to be 'arising'. That is, with the śaikṣamārga (path of learning), they eliminate the remaining categories of ajñāna that are to be abandoned by cultivation (bhāvanāpahātavya, afflictions to be abandoned through cultivation), but this vidyā is not called 'arising' because this path is of the same kind as before. When the aśaikṣamārga (path of no more learning) is about to appear, all the ajñāna to be abandoned by cultivation is completely extinguished, and it can generate all the aśaikṣa vidyā. How can we understand the third type of Pudgala through three aspects? That is, hearing the right Dharma corresponding to anātman (no-self), they initially only develop adhimokṣa (profound understanding) through hearing, but have not yet realized it. Because they develop adhimokṣa in no-self, they can eliminate satkāya-dṛṣṭi (self-view, the mistaken belief in a real self). But because they have not yet realized it, it cannot be called 'arising of the view of no-self'. When they further think appropriately about the Dharma they have heard, they can realize the principle of no-self, and then it can be called 'arising of the view of no-self'. They have still not eliminated the anuśaya (latent tendencies) of self-view. From then on, through the power of cultivating the path, they realize the direct realization of the truths, and then they can eliminate the anuśaya and generate anāsrava (non-outflow, without defilements) wisdom. Yogācārabhūmi-śāstra, Scroll 89 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra Yogācārabhūmi-śāstra, Scroll 90 Said by Bodhisattva Maitreya Translated under Imperial Order by the Tripiṭaka Master Xuanzang, Second of the Second Selection of Scriptural Topics in the Section on Compendium of Topics Furthermore, the summary verse says: Five, two, and thirteen, Four karmas as the last. There are two types of karma (action). The first is garuka-karma (heavy karma, referring to the most influential karma). The second is laghu-karma (light karma, referring to the less influential karma). There are also two types of karma. The first is upacaya-karma (accumulating karma, referring to karma that increases good or bad results). The second is anupacaya-karma (non-accumulating karma, referring to karma that does not increase good or bad results). There are also two types of karma. The first is saṃcetanā-karma (intentional karma, referring to karma created consciously). The second is asaṃcetanā-karma (unintentional karma, referring to karma created unconsciously). There are also two types of karma. The first is determined by
受業。二者不定所受業。復有二業。一者異熟已熟業。二者異熟未熟業。
有三種業。謂善業。不善業。無記業。復有三業。謂順樂受業。順苦受業。順不苦不樂受業。復有三業。謂順現法受業。順生受業。順后受業。復有三業。謂學業。無學業。非學非無學業。復有三業。謂見所斷業。修所斷業。無斷業。復有三業。謂三曲業。即身曲等。復有三業。謂三穢業。即身穢等。復有三業。謂三濁業。即身濁等。復有三業。謂三凈業。即身凈等。復有三業。謂三默然業。即身默然等。
有四種業。一黑黑異熟業。二白白異熟業。三黑白黑白異熟業。四不黑不白無異熟業。能盡諸業。當知此中由三因緣令業成重。一由意樂故。二由加行故。三由田故。由意樂者。謂由猛利纏等所作。于同法者見已歡喜。于彼隨法多隨尋思。多隨伺察。如是名為由意樂故令業成重。由加行者。謂于彼業無間所作。殷重所作。長時積集。又于其中勸他令作。又即于彼稱揚讚歎。如是名為由加行故令業成重。由田故者。謂諸有情於己有恩。若住正行及正行果。于彼發起善作惡作。當知此業說名為重。與彼相違。說名為輕。若業非是明瞭所作。或夢中作。或由無覆無記所作。或不善作。尋復追悔對治攝受。又於一切清凈相續所有諸業。如
【現代漢語翻譯】 現代漢語譯本 受業：一者是決定受報的業，二者是不確定受報的業。
又有兩種業：一是已經成熟的異熟果報業，二是尚未成熟的異熟果報業。
有三種業，即善業、不善業、無記業（非善非惡的業）。又有三種業，即順樂受業（導致快樂感受的業）、順苦受業（導致痛苦感受的業）、順不苦不樂受業（導致非苦非樂感受的業）。又有三種業，即順現法受業（現世受報的業）、順生受業（來世受報的業）、順后受業（多生之後受報的業）。又有三種業，即學業（有學位的聖者所造的業）、無學業（無學位的阿羅漢所造的業）、非學非無學業（既非有學位聖者也非無學位阿羅漢所造的業）。又有三種業，即見所斷業（通過見道斷除的業）、修所斷業（通過修道斷除的業）、無斷業（無法斷除的業）。又有三種業，即三曲業，也就是身曲（身體的邪曲行為）等。又有三種業，即三穢業，也就是身穢（身體的污穢行為）等。又有三種業，即三濁業，也就是身濁（身體的混濁行為）等。又有三種業，即三凈業，也就是身凈（身體的清凈行為）等。又有三種業，即三默然業，也就是身默然（身體的沉默行為）等。
有四種業：一是黑業導致黑異熟果報（惡業導致惡果），二是白業導致白異熟果報（善業導致善果），三是黑白業導致黑白異熟果報（善惡夾雜的業導致善惡夾雜的果報），四是不黑不白無異熟業（非善非惡的業，不導致異熟果報），能盡諸業（能使所有業都滅盡）。應當知道，這裡有三種因緣使業變得重大：一是由於意樂（動機）的緣故，二是由於加行（行為）的緣故，三是由於田（對像）的緣故。由於意樂的緣故，是指由於猛烈的煩惱等所作，對於同修佛法的人，見到後心生歡喜，對於他們所修的法，多次隨順思惟，多次隨順觀察。這樣就叫做由於意樂的緣故使業變得重大。由於加行的緣故，是指對於所作的業，沒有間斷地去做，殷重地去做，長時間地積累，又在其中勸他人去做，又對這種行為稱揚讚歎。這樣就叫做由於加行的緣故使業變得重大。由於田的緣故，是指對於有情眾生，對自己有恩德的，或者安住于正行以及正行果的，對他們發起善行或惡行，應當知道這種業就叫做重業。與此相反的，就叫做輕業。如果業不是明瞭地去做，或者在夢中做，或者由於無覆無記（沒有覆蓋的無記）所做，或者不善地做了，隨即追悔，通過對治法來攝受，又對於一切清凈相續的所有諸業，比如...
【English Translation】 English version Karma to be experienced: One is karma whose result is definitely to be experienced; the other is karma whose result is not definitely to be experienced.
Again, there are two kinds of karma: one is karma whose different maturation (vipāka) is already mature; the other is karma whose different maturation is not yet mature.
There are three kinds of karma, namely, good karma, unwholesome karma, and neutral karma. Again, there are three kinds of karma, namely, karma leading to pleasant feeling, karma leading to painful feeling, and karma leading to neither-painful-nor-pleasant feeling. Again, there are three kinds of karma, namely, karma to be experienced in the present life, karma to be experienced in the next life, and karma to be experienced in subsequent lives. Again, there are three kinds of karma, namely, karma of a learner (śaikṣa), karma of a non-learner (aśaikṣa), and karma of neither-learner-nor-non-learner. Again, there are three kinds of karma, namely, karma to be abandoned by seeing (darśana-heya), karma to be abandoned by cultivation (bhāvanā-heya), and karma that is not to be abandoned. Again, there are three kinds of karma, namely, the three crooked karmas, i.e., bodily crookedness, etc. Again, there are three kinds of karma, namely, the three defiled karmas, i.e., bodily defilement, etc. Again, there are three kinds of karma, namely, the three turbid karmas, i.e., bodily turbidity, etc. Again, there are three kinds of karma, namely, the three pure karmas, i.e., bodily purity, etc. Again, there are three kinds of karma, namely, the three silent karmas, i.e., bodily silence, etc.
There are four kinds of karma: (1) black karma with black result (black vipāka), (2) white karma with white result (white vipāka), (3) black and white karma with black and white result (black and white vipāka), and (4) neither black nor white karma with no result (no vipāka), which leads to the exhaustion of all karmas. It should be known that here there are three causes and conditions that make karma heavy: (1) due to intention (āśaya), (2) due to action (prayoga), and (3) due to the field (kṣetra). 'Due to intention' means that it is done with intense afflictions, etc. Seeing those who practice the same Dharma, one rejoices. One repeatedly thinks and contemplates about their practice. This is called making karma heavy due to intention. 'Due to action' means that the karma is done without interruption, done with great effort, and accumulated for a long time. Also, one encourages others to do it, and praises and extols that action. This is called making karma heavy due to action. 'Due to the field' means that towards sentient beings who have been kind to oneself, or who abide in right practice and the fruit of right practice, one initiates good or bad actions. Know that this karma is called heavy. The opposite of this is called light karma. If the karma is not done clearly, or is done in a dream, or is done due to uncovered neutral (anāvṛta-avyākṛta) actions, or is done unskillfully, and then one regrets it and takes up the antidote, and also for all the karmas of a pure continuum, such as...
是皆名不增進業。當知異此名增進業。此中故思所造業者。謂先思量已。隨尋思已。隨伺察已。而有所作。彼或錯亂。或不錯亂。其錯亂者。謂于余處思欲殺害。或欲劫盜。或欲別離。或欲妄語及欺誑等。如是思已。即以此想別處成辦。當知此中由意樂故。說名為重。不由事故說名為重。不錯亂者。當知其相與此相違。若異此業。是即名為非故思造。定受業者。謂故思所造重業。不定受業者。謂故思所造輕業。異熟已熟業者。謂已與果業異熟。未熟業者。與此相違。若欲證得阿羅漢時。先所造作決定受業。由異熟果現在前故。能為障礙。不由隨逐身相續故。所以者何。但由彼業。生不平等所依身故。能為障礙。令不能得阿羅漢果。若無生受而有後受。于所證得阿羅漢果。不能為障。然彼非不是定受業。何以故。由即依彼煩惱助伴及即依彼諸行相續。施設此業為定受故。
複次由二因緣。建立善業。一取愛果故。二于所緣境如實遍知。及彼果故。由二因緣。立不善業。一取非愛果故。二于所緣境邪執著故。于善不善二種行相。不可記故。立無記業。順樂受業者。謂初二三靜慮地系。及欲界系所有善業。順苦受業者。謂能招感惡趣生業。生於餓鬼及傍生中。先業為因感得樂受。當知此業亦得名為順樂受業。順不苦不
【現代漢語翻譯】 現代漢語譯本：這些都叫做不增長的業。應當知道與此不同的叫做增長的業。這裡所說的故意思量而造作的業，是指先經過思量，然後隨著尋思，然後隨著伺察，才有所作為。這些行為或者錯亂，或者不錯亂。其中錯亂的，是指在別處思量想要殺害，或者想要搶劫，或者想要離間，或者想要妄語以及欺騙等等。像這樣思量之後，就用這種想法在別處完成。應當知道這裡因為意樂的緣故，說它是重的，不是因為事情的緣故說它是重的。不錯亂的，應當知道它的相狀與此相反。如果與此不同的業，就叫做非故意造作。必定承受果報的業，是指故意思量所造作的重業。不一定承受果報的業，是指故意思量所造作的輕業。果報已經成熟的業，是指已經給予果報的業。果報尚未成熟的業，與此相反。如果想要證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的時候，先前所造作的決定承受果報的業，由於果報現在顯現的緣故，能夠成為障礙，不是由於隨逐身體相續的緣故。為什麼呢？只是由於那個業，產生不平等的所依之身，所以能夠成為障礙，使人不能夠得到阿羅漢果。如果沒有生受而有後受，對於所證得的阿羅漢果，不能成為障礙。然而它並非不是必定承受果報的業。為什麼呢？因為就是依靠那些煩惱助伴以及就是依靠那些行為相續，施設這個業為必定承受果報的緣故。 再次，由兩種因緣，建立善業：一是取得可愛的果報的緣故；二是對所緣的境界如實遍知，以及那個果報的緣故。由兩種因緣，建立不善業：一是取得不可愛的果報的緣故；二是對所緣的境界邪惡執著的緣故。對於善與不善兩種行為的相狀，不可記說的緣故，建立無記業。順樂受的業，是指初禪、二禪、三禪靜慮地系，以及欲界系所有善業。順苦受的業，是指能夠招感惡趣（evil destinies）生的業，生於餓鬼（hungry ghosts）及傍生（animals）中。先前的業作為原因而感得樂受，應當知道這個業也可以叫做順樂受的業。順不苦不樂
【English Translation】 English version: These are all called 'non-increasing karma'. It should be known that what is different from this is called 'increasing karma'. Here, 'karma created intentionally' refers to what is done after first thinking, then following with contemplation, and then following with observation. These actions may be confused or not confused. Among them, the confused ones refer to thinking about killing, or wanting to rob, or wanting to cause separation, or wanting to lie and deceive, etc., in another place. Having thought in this way, one then accomplishes it in another place with this intention. It should be known that here, it is said to be heavy because of the intention, not because of the event. The non-confused ones, it should be known that their characteristics are the opposite of this. If it is a karma different from this, it is called 'karma not created intentionally'. Karma that is definitely to be experienced refers to heavy karma created intentionally. Karma that is not definitely to be experienced refers to light karma created intentionally. Karma whose result has already matured refers to karma that has already given its result. Karma whose result has not yet matured is the opposite of this. If one wants to attain Arhatship (Arhat, a saint who has exhausted afflictions and attained liberation), the karma created earlier that is definitely to be experienced can become an obstacle because its result is now manifesting, not because it follows the continuity of the body. Why? It is only because that karma produces an unequal basis of support, so it can become an obstacle, preventing one from attaining Arhatship. If there is no experience in this life but there is experience in a later life, it cannot be an obstacle to the Arhatship attained. However, it is not that it is not karma that is definitely to be experienced. Why? Because it is based on those afflictions and those continuities of actions that this karma is established as definitely to be experienced. Furthermore, good karma is established by two causes: first, because it obtains a desirable result; second, because it has a true and complete knowledge of the object of focus and its result. Non-virtuous karma is established by two causes: first, because it obtains an undesirable result; second, because it has a wrong attachment to the object of focus. Because the characteristics of both virtuous and non-virtuous actions are unrecordable, neutral karma is established. Karma that leads to pleasant feeling refers to all virtuous karma belonging to the realms of the first, second, and third dhyana (meditative absorption) and the desire realm. Karma that leads to painful feeling refers to karma that can cause rebirth in evil destinies, such as among hungry ghosts (hungry ghosts) and animals (animals). If one experiences pleasant feeling because of previous karma, it should be known that this karma can also be called karma that leads to pleasant feeling. Karma that leads to neither painful nor pleasant
樂受業者。謂第四靜慮。及上地等諸所有業。唯除那落迦于所餘處。當知皆得苦樂雜受。即由彼業增上力故。令此依身苦樂雜住。不相妨礙。順現法受業者。謂由如是相狀意樂所作諸業。若由如是相狀加行。謂事加行。或身加行。或語加行所作諸業。若由如是相狀。良田所作諸業。于現法中異熟成熟。如是名為順現法受業。若所作業。于現法中異熟未熟。于次生中。當生異熟。如是名為順生受業。若所作業。現法次生異熟未熟。從此已后異熟方熟。當知是名順后受業。有學業者。謂聖弟子於時時間依增上戒。依增上心。依增上慧。修學無漏。及此後得善有漏業。名有學業。無學業者。謂於一切阿羅漢等身相續中。隨應諸業。此余諸業。是名非學非無學業。若見所斷煩惱相應。若此所發思等諸業。一切能往諸惡趣業。此等皆名見所斷業。若修所斷煩惱相應。及此所發思等諸業。如是皆名修所斷業。無斷業者。所謂一切有學無學出世間業。當知此中由三種相。故思所造諸不善業。即于現法作增長已。還復除斷。何等為三。一現法斷故。二生斷故。三后斷故。現法斷者。謂如有一。于現法中故思造業。作增長已。尋復厭離。于其所作受厭離故。此是異生未得離欲。住此命終。而未能令于次生位。不造彼業。不受異熟。亦未能
【現代漢語翻譯】 現代漢語譯本：樂受業者，指的是第四禪定以及更高層次的境界中所產生的一切業。除了那落迦（地獄）之外，應當知道在其他所有地方，都可能同時感受到苦和樂。正是由於這些業的強大力量，使得這個依附的身體同時體驗到苦和樂，而彼此不互相妨礙。 順現法受業者，指的是由具有特定狀態的意樂所造作的各種業，或者是由具有特定狀態的加行（努力）所造作的各種業，這裡的加行包括事加行（與事件相關的努力）、身加行（身體的努力）或語加行（語言的努力）。或者是由具有特定狀態的良田（指合適的條件或環境）所造作的各種業，這些業在現世就能成熟併產生異熟果報。這樣的業被稱為順現法受業。 如果所造作的業，在現世沒有成熟，而是在來世才產生異熟果報，這樣的業被稱為順生受業。 如果所造作的業，在現世和來世都沒有成熟，而是在此之後才成熟，那麼應當知道，這樣的業被稱為順后受業。 有學業者，指的是聖弟子在一段時間內，依靠增上的戒律、增上的心（禪定）和增上的智慧，修學無漏的業，以及由此而獲得的善的有漏業，這被稱為有學業。 無學業者，指的是在一切阿羅漢等聖者的身心相續中，相應的各種業。除了以上這些業之外，其他的業被稱為非學非無學業。 如果業與見所斷的煩惱相應，或者是由這些煩惱所引發的思等業，一切能夠導致前往惡趣的業，這些都被稱為見所斷業。 如果業與修所斷的煩惱相應，以及由此所引發的思等業，這些都被稱為修所斷業。 無斷業者，指的是一切有學和無學的出世間業。 應當知道，由於三種原因，思所造作的各種不善業，即使在現世已經增長，也能夠被消除和斷除。這三種原因是什麼呢？一是現法斷故，二是生斷故，三是后斷故。 現法斷者，指的是如果有人在現世故意造作惡業，並且使之增長，但隨後又感到厭惡和後悔，因為對自己的所作所為感到厭離，即使這個人是異生（尚未證悟的凡夫），並且沒有獲得離欲的境界，最終在此生結束時死去，他也不能使得在來世不再造作同樣的惡業，不再承受同樣的異熟果報，也不能...
【English Translation】 English version: 'Karma of Experiencing Pleasure' refers to all karma arising from the Fourth Dhyana (Fourth Jhana, fourth level of meditative absorption) and higher realms. Except for Naraka (hell), it should be known that in all other places, one can experience a mixture of both suffering and pleasure. It is due to the powerful force of these karmas that this dependent body experiences both suffering and pleasure simultaneously, without hindering each other. 'Karma Ripening in the Present Life' refers to various karmas created by intentional actions with specific states of mind, or various karmas created by specific efforts (exertions), including efforts related to events, physical efforts, or verbal efforts. Or, it refers to various karmas created in 'fertile fields' (suitable conditions or environments) with specific states. These karmas mature and produce their results in the present life. Such karma is called 'Karma Ripening in the Present Life'. If the karma created does not mature in the present life but produces its results in the next life, such karma is called 'Karma Ripening in the Next Life'. If the karma created does not mature in the present life or the next life but matures after that, then it should be known that such karma is called 'Karma Ripening Later'. 'Karma of a Learner' refers to the undefiled karma that a noble disciple cultivates over time, relying on increased discipline (Adhisila), increased concentration (Adhicitta), and increased wisdom (Adhiprajna), as well as the defiled karma acquired thereafter. This is called 'Karma of a Learner'. 'Karma of a Non-Learner' refers to the various karmas present in the mind-body continuum of all Arhats (enlightened beings) and other noble ones. All karmas other than these are called 'Karma That Is Neither of a Learner Nor of a Non-Learner'. If karma is associated with afflictions to be abandoned by seeing (Darshana-heya), or the karma of thought, etc., arising from these afflictions, all karma that leads to evil destinies is called 'Karma to Be Abandoned by Seeing'. If karma is associated with afflictions to be abandoned by cultivation (Bhavana-heya), and the karma of thought, etc., arising from these afflictions, all such karma is called 'Karma to Be Abandoned by Cultivation'. 'Karma That Is Not to Be Abandoned' refers to all undefiled karma of learners and non-learners. It should be known that due to three reasons, various unwholesome karmas created by thought, even if they have increased in the present life, can still be eliminated and abandoned. What are these three reasons? First, abandonment in the present life; second, abandonment in the next life; third, abandonment later. 'Abandonment in the Present Life' refers to the case where someone intentionally creates unwholesome karma in the present life and allows it to increase, but then feels aversion and regret. Because of feeling aversion towards their actions, even if this person is an ordinary being (Prthagjana) who has not attained detachment and dies at the end of this life, they cannot prevent themselves from creating the same unwholesome karma in the next life, from experiencing the same results, nor can they...
令于其後位。無有是事。于現法中。亦未一向能令不造。生斷故者。謂復有一。受厭離已。雖是異生。而於欲界已得離欲。住此命終彼于現法更不造作。尚于次生不受異熟。況復生已當有所作。然未解脫后位作業。及受異熟。后斷故者。謂復有一。雖是有學。而於欲界未得離欲。受厭離已。獲得最初或復第二沙門果。證彼作是念。凡我所有由多粗重。由多熱惱。唯應棄捨可厭賤。身所作惡業。愿于現法一切皆受。或我所有現法受業。若苦若樂。皆愿與彼俱時而受。勿復令我當於生位。或於后位受彼異熟。如是正心發誓愿已。為斷彼故。復修無量。以奢摩他品定所攝正起加行。為令能起彼業因緣究竟盡故。及為進趣離欲愛故。當知此中或瞋意樂。或害意樂。或嫉妒性。或可愛事。深生染著。由此為因。于諸有情發起邪行。謂身語意所發惡業。種種惡事。若有為欲對治如是能起四種惡業因緣修四無量勝三摩地。彼乃至於少男少女無處無容。暫更發起作惡業思。是故彼修如是加行。能盡所有惡業因緣。當知如是正修加行。由二因緣。于其所作。及所增長一切惡業。皆能摧伏。謂由修習無量定故。所以者何。所作惡業。但于有量有情境界。欲不饒益意樂所起。所修無量。乃于無量有情境界。欲作饒益意樂所起。又能發起不善業
【現代漢語翻譯】 現代漢語譯本： 令其在其死後不再造業，這是不可能的。即使在今生，也不能完全保證他們不造業。因為有『生斷』的情況。例如，有些人，在生起厭離心后，即使還是凡夫，但已經對欲界生起了離欲。當他們在此生結束后，在今生不會再造作新的惡業，甚至在來世也不會承受異熟果報，更何況是出生后才造作惡業呢？然而，對於未解脫者來說，死後造業和承受異熟果報的情況仍然存在，這就是『后斷』的情況。例如，有些人，雖然是有學之人（śaikṣa，正在修學的聖者），但尚未對欲界生起離欲。在生起厭離心后，他們獲得了最初的或第二個沙門果（śrāmaṇyaphala，聲聞乘的果位）。他們這樣想：『凡我所有由粗重和熱惱所產生的，都應該捨棄，都令人厭惡。』他們發願在今生承受所有身所造的惡業，或者他們發願將今生所受的苦樂果報都一併承受，不要讓我在來世或死後承受這些異熟果報。像這樣以正念發誓愿后，爲了斷除這些惡業，他們會修習無量心，以奢摩他（śamatha，止）品定的力量所攝持的正勤加行，爲了使能引發惡業的因緣徹底斷盡，以及爲了進一步趨向離欲愛。應當知道，這裡可能存在嗔恚的意樂、損害的意樂、嫉妒的習性，或者對可愛的事物產生強烈的染著。由於這些原因，他們會對有情眾生髮起邪行，即身語意所造的惡業和各種惡事。如果有人想要對治這些能引發四種惡業的因緣，修習四無量心（catasro 'pramāṇāḥ，慈、悲、喜、舍）的殊勝三摩地（samādhi，禪定），那麼他們甚至不會在少男少女身上，在任何情況下，再次生起造惡業的念頭。因此，他們修習這樣的加行，能夠斷盡所有惡業的因緣。應當知道，像這樣正確地修習加行，由於兩個原因，能夠摧伏他們所造作和增長的一切惡業。一是由於修習無量定的緣故。為什麼呢？因為所造的惡業，只是在有限的有情境界中，由不希望利益他人的意樂所產生的。而所修的無量心，則是在無量的有情境界中，由希望利益他人的意樂所產生的。此外，惡業還會引發不善業。
【English Translation】 English version: To cause them to not create karma after their death is impossible. Even in this present life, it cannot be absolutely guaranteed that they will not create karma, because there is the case of 『severance at birth』. For example, some people, after generating revulsion, even though they are still ordinary beings (pṛthagjana), have already developed detachment from the desire realm (kāmadhātu). When they end this life, they will not create new evil karma in this present life, and they will not even experience the ripening of karma (vipāka) in the next life, let alone create evil karma after being born? However, for those who are not liberated, the situation of creating karma and experiencing the ripening of karma after death still exists, which is the case of 『severance later』. For example, some people, although they are still learners (śaikṣa, holy ones who are still learning), have not yet developed detachment from the desire realm. After generating revulsion, they attain the first or second fruit of a renunciate (śrāmaṇyaphala, the fruit of the Śrāvakayāna). They think like this: 『Whatever I have that is produced by heaviness and heat should be abandoned, and is all detestable.』 They vow to bear all the evil karma created by the body in this present life, or they vow to bear all the pleasant and unpleasant karmic results they experience in this present life together, so that I will not have to bear these ripened karmic results in the next life or after death. After making such a vow with right mindfulness, in order to cut off these evil karmas, they will practice immeasurable minds, the diligent effort supported by the power of tranquility (śamatha, calm abiding), in order to completely cut off the causes that can generate evil karma, and to further move towards detachment from desire. It should be known that there may be the intention of anger, the intention of harm, the habit of jealousy, or strong attachment to lovely things. Because of these reasons, they will initiate evil actions towards sentient beings, that is, the evil karma created by body, speech, and mind, and all kinds of evil deeds. If someone wants to counteract these causes that can generate the four kinds of evil karma, and practice the superior samādhi (samādhi, meditative concentration) of the four immeasurables (catasro 'pramāṇāḥ, loving-kindness, compassion, joy, and equanimity), then they will not even have the thought of creating evil karma again in young boys and girls, in any situation. Therefore, they practice such diligent effort, which can cut off all the causes of evil karma. It should be known that practicing diligent effort correctly in this way, due to two reasons, can subdue all the evil karma they have created and increased. One is due to the practice of immeasurable concentration. Why? Because the evil karma created is only produced in the limited realm of sentient beings, by the intention of not wanting to benefit others. The immeasurable minds practiced, on the other hand, are produced in the immeasurable realm of sentient beings, by the intention of wanting to benefit others. In addition, evil karma will also generate unwholesome karma.
心。下劣界攝。是所對治。所修無量俱行之心。勝妙界攝。是能對治。又心是勝諸所造業。皆屬於心故。說世間並是心胤。系屬心故。依心轉故。如是行者先發正愿為所依止。后善修習無量心定。當於進趣離欲愛時便能獲得住不還果。若但於此暫生喜足。于現法中不求上進。彼現法中尚不造業。況于生位或於后位。又定不能當受生位后位異熟。又正法外墮邪見者。行邪道者所有一切善不善業。邪見所起。邪見增上力所生故。皆名曲業。猛利貪瞋所起諸業。皆名穢業。猛利癡者。上品鈍根忘失念者。極闇鈍者。癡所起業。皆是濁業。一切能往善趣妙行。皆名凈業。一切能往涅槃妙行。名默然業。複次能感各別處所那落迦惡業。名黑黑異熟業。能感各別處所天趣善業。名白白異熟業。能感余處所有諸業。名黑白黑白異熟業。於是處所。有二業果現前可得。是故總說以為一業。若出世間諸無漏業。皆名不黑不白無異熟業。能盡諸業。若已盡業。若當盡業。二種總名能盡諸業。令未生者當不生故。令已生者得離系故。由約可愛因果異熟故。說不白。當知各別處所天趣一向白者。謂過他化自在天處。有欲界中魔王所都。眾魔宮殿。及上梵世乃至非想非非想處所有善業。總說為一。由彼處所眼所見色。乃至意所知法。一向可愛相續
【現代漢語翻譯】 現代漢語譯本：心，屬於下劣的範疇，是需要被對治的。而所修習的無量慈悲喜捨之心，屬於殊勝的範疇，是能夠對治煩惱的。而且，心是勝妙的，一切所造的業都屬於心。所以說世間的一切都是心的延續，因為它們都與心相聯繫，並依心而運轉。因此，修行者首先要發起正確的願望作為依靠，然後好好地修習無量心禪定。當他們進一步趨向于脫離對欲愛的執著時，就能證得不還果（Anagami-phala）。如果僅僅滿足於此，而不尋求進一步的提升，那麼他們在現世中尚且不能造作善業，更何況是來世或以後的生命呢？而且，他們也一定不能在來世或以後的生命中承受異熟果報。此外，在正法之外墮入邪見的人，以及行走在邪道上的人，他們所有的一切善業和不善業，都是由邪見所引發，並由邪見的增上力所產生的，因此都稱為『曲業』。由猛烈的貪慾和嗔恨所引發的諸業，都稱為『穢業』。由猛烈的愚癡所引發的業，對於那些屬於上品鈍根（遲鈍）和忘失正念的人，以及那些極其黑暗和遲鈍的人來說，都屬於『濁業』。一切能夠通往善趣（Sugati）的殊妙行為，都稱為『凈業』。一切能夠通往涅槃（Nirvana）的殊妙行為，都稱為『默然業』。 再次，能夠感得各個不同處所的那落迦（Naraka，地獄）的惡業，稱為『黑黑異熟業』。能夠感得各個不同處所的天趣（Deva-gati，天道）的善業，稱為『白白異熟業』。能夠感得其他處所的所有諸業，稱為『黑白黑白異熟業』。在這些處所，有兩種業的果報可以同時顯現，因此總的來說被認為是一種業。如果屬於出世間的諸無漏業（Anasrava-karma），都稱為『不黑不白無異熟業』，能夠斷盡諸業，無論是已經斷盡的業，還是將要斷盡的業，這兩種業總稱為能夠斷盡諸業，使未生的業將來不會產生，使已生的業能夠脫離束縛。由於與可愛的因果異熟果報相關聯，所以說是不白的。應當知道，各個不同處所的天趣中，完全是白業的，指的是超過他化自在天（Paranirmita-vasavartin）的地方。在欲界（Kama-dhatu）中，有魔王所統治的眾魔宮殿，以及上方的梵世（Brahma-loka），乃至非想非非想處（Naivasamjnanasamjnayatana）的所有善業，總的來說被認為是一種。因為在那些處所，眼睛所見的色，乃至意識所知的法，都是完全可愛並持續不斷的。
【English Translation】 English version: The mind, belonging to the inferior realm, is what needs to be counteracted. The immeasurable minds of loving-kindness, compassion, joy, and equanimity that are cultivated belong to the superior realm and are capable of counteracting afflictions. Moreover, the mind is supreme, and all actions performed belong to the mind. Therefore, it is said that the world is a continuation of the mind, because they are connected to the mind and operate according to the mind. Thus, practitioners should first generate the correct aspiration as a foundation, and then diligently cultivate the immeasurable mind samadhi. When they further progress towards detachment from desire, they will be able to attain the fruit of non-returning (Anagami-phala). If they are merely content with this and do not seek further advancement, then they will not even create virtuous karma in this life, let alone in future lives. Moreover, they will certainly not experience the ripened results in future lives. Furthermore, those who fall into wrong views outside of the true Dharma, and those who walk on the wrong path, all of their virtuous and non-virtuous actions are caused by wrong views and produced by the increasing power of wrong views, and are therefore called 'crooked karma'. Actions caused by intense greed and hatred are called 'defiled karma'. Actions caused by intense ignorance, for those who are of superior dull faculties (slow) and forgetful of mindfulness, and those who are extremely dark and dull, are all called 'turbid karma'. All virtuous actions that can lead to the realms of bliss (Sugati) are called 'pure karma'. All virtuous actions that can lead to Nirvana are called 'silent karma'. Again, the non-virtuous karma that can cause one to experience the hell realms (Naraka) in various places is called 'black-black ripening karma'. The virtuous karma that can cause one to experience the heavenly realms (Deva-gati) in various places is called 'white-white ripening karma'. All the karmas that can cause one to experience other places are called 'black-white black-white ripening karma'. In these places, the results of two karmas can manifest simultaneously, so they are generally considered as one karma. If they belong to the transcendental, undefiled karmas (Anasrava-karma), they are all called 'neither black nor white, without ripening karma', which can exhaust all karmas, whether they have already been exhausted or will be exhausted. These two types of karma are collectively called the karma that can exhaust all karmas, preventing unarisen karma from arising in the future, and enabling arisen karma to be liberated from bondage. Because it is associated with the desirable cause and effect of ripening, it is said to be not white. It should be known that in the heavenly realms of various places, those that are entirely white refer to places beyond the Paranirmita-vasavartin heaven. In the desire realm (Kama-dhatu), there are the palaces of the demons ruled by the demon king, as well as all the virtuous karma in the Brahma-loka and even the Naivasamjnanasamjnayatana, which are collectively considered as one. Because in those places, the forms seen by the eyes and even the dharmas known by the mind are entirely desirable and continuous.
。殊勝增上義故。意門引發意成義故。各別處所那落迦有四。一大那落迦。二別那落迦。三寒那落迦。四邊那落迦。於此處所。各別純受順樂受業諸果異熟。各別純受順苦受業諸果異熟。是故說名各別處所。又于魔宮初二靜慮。純受悅樂。若於第三靜慮已上。純受喜樂。言喜樂者。令心調柔。令心安適。與喜相似。故名為喜。非是喜受與樂相似。說名為樂。非是樂受。六觸處門恒所領受者。當知即彼名六觸處。及各別處所。因果相屬道理義故。
複次嗢拖南曰。
無智智與定 殊勝障學等 著無我聖道 二海不同分
若諸邪見。若諸我見。若即無明。依前所說三有情眾無智為根故。得生起。若能斷此無義根本一切眾中能起一切。雜染一法。當知彼能正記所解。此中第一所起雜染。損減實事。第二雜染。增益虛事。第三雜染。于其如實顯了方便。能作愚癡。于彼二因有愚癡故。或起增益。或起損減。
複次有二種如實智。一者如理作意所發。二者三摩地所發。當知此中由正聞思所成作意。聽聞正法增上力故。於五種受分位。轉變所起過患。如實了知。又即於此分位。轉變如理思惟。名不定地如實正智。此為依止能隨入修。云何名為分位轉變所起過患。謂苦樂位諸無常性。苦分位中有自性苦
【現代漢語翻譯】 現代漢語譯本：因為殊勝和增上的意義，意門引發意成（manovijñāna，意識）的意義。各別處所的那落迦（naraka，地獄）有四種：一大那落迦（mahā-naraka，大 地獄），二別那落迦（pratyeka-naraka，獨地獄），三寒那落迦（śīta-naraka，寒地獄），四邊那落迦（upānta-naraka，近邊地獄）。在這些處所，各自純粹地承受順樂受（sukha-vedanā，樂受）的業的果報異熟（vipāka，異熟果）。各自純粹地承受順苦受（duḥkha-vedanā，苦受）的業的果報異熟。所以叫做各別處所。又在魔宮（māra-bhavana，魔的宮殿）的初禪和第二禪中，純粹地承受悅樂。如果在第三禪以上，純粹地承受喜樂。說到喜樂，使心調柔，使心安適，與喜（prīti，喜）相似，所以叫做喜。不是喜受（prīti-vedanā，喜受）與樂（sukha，樂）相似，說叫做樂，不是樂受（sukha-vedanā，樂受）。六觸處門（ṣaṭ-sparśa-āyatana，六觸處）經常領受的，應當知道就是那六觸處，以及各別處所。因為因果相互關聯的道理的緣故。
再次，嗢拖南（udāna，優陀那，自說經）說：
無智智與定 殊勝障學等 著無我聖道 二海不同分
如果各種邪見（mithyā-dṛṣṭi，邪見），如果各種我見（satkāya-dṛṣṭi，有身見），如果就是無明（avidyā，無明），依靠前面所說的三有情眾（trayas traidhātukāḥ sattvāḥ，三界有情）以無智為根本的緣故，得以生起。如果能斷除這個沒有意義的根本，一切眾生中能生起一切雜染（saṃkleśa，雜染）的一個法，應當知道他能正確地記住所理解的。這其中第一種所起的雜染，損減真實的事物。第二種雜染，增益虛假的事物。第三種雜染，對於如實顯現的方便，能產生愚癡。因為對於那兩種原因有愚癡的緣故，或者產生增益，或者產生損減。
再次，有兩種如實智（yathābhūta-jñāna，如實智）：一者是如理作意（yoniso-manasikāra，如理作意）所引發的，二者是三摩地（samādhi，三摩地，禪定）所引發的。應當知道這其中由正確的聽聞和思惟所成就的作意，聽聞正法（saddharma，正法）增上的力量的緣故，對於五種受（pañca vedanāḥ，五種感受）的分位轉變所產生的過患，如實地瞭解。又就在這個分位轉變中如理思惟，名叫不定地如實正智。這是依止能隨順進入修行的。什麼叫做分位轉變所產生的過患？就是苦樂位（duḥkha-sukha-avasthā，苦樂的狀態）的各種無常性（anitya，無常），苦分位中有自性苦（svabhāva-duḥkha，自性苦）。
【English Translation】 English version: Because of the meaning of excellence and increase, and because the mind-door elicits the meaning of mind-consciousness (manovijñāna). There are four types of naraka (hell) in different locations: one is mahā-naraka (great hell), two is pratyeka-naraka (separate hell), three is śīta-naraka (cold hell), and four is upānta-naraka (border hell). In these locations, each purely experiences the ripened results of karma that accords with pleasant feeling (sukha-vedanā). Each purely experiences the ripened results of karma that accords with painful feeling (duḥkha-vedanā). Therefore, they are called separate locations. Furthermore, in the first and second dhyānas (meditative absorptions) of Māra's palace (māra-bhavana), one purely experiences delight. If one is in the third dhyāna or higher, one purely experiences joy. Speaking of joy, it makes the mind gentle and comfortable, similar to prīti (joy), so it is called joy. It is not that prīti-vedanā (feeling of joy) is similar to sukha (pleasure), so it is called pleasure; it is not sukha-vedanā (feeling of pleasure). What the six sense-fields (ṣaṭ-sparśa-āyatana) constantly experience should be known as those six sense-fields and the separate locations. This is because of the principle of the relationship between cause and effect.
Furthermore, the udāna (spontaneous verse) says:
Non-wisdom, wisdom, and samādhi, Excellence, hindrances, learning, etc. Attachment, non-self, noble path, Two oceans, different divisions.
If various false views (mithyā-dṛṣṭi), if various views of self (satkāya-dṛṣṭi), if it is just ignorance (avidyā), relying on the three types of sentient beings (trayas traidhātukāḥ sattvāḥ) mentioned earlier, because non-wisdom is the root, they can arise. If one can cut off this meaningless root, among all beings, one dharma (principle) of all defilements (saṃkleśa) can arise. One should know that he can correctly remember what he understands. Among these, the first defilement that arises diminishes real things. The second defilement increases false things. The third defilement can create ignorance regarding the means of truly manifesting things as they are. Because there is ignorance regarding those two causes, either increase or decrease arises.
Furthermore, there are two types of yathābhūta-jñāna (knowledge of things as they are): one is generated by yoniso-manasikāra (reasoned attention), and the other is generated by samādhi (concentration). It should be known that, among these, the attention accomplished by correct hearing and thinking, due to the increasing power of hearing the saddharma (true Dharma), one truly understands the faults arising from the changes in the states of the five types of feeling (pañca vedanāḥ). Furthermore, right in this change of state, thinking reasonably is called indefinite-ground true right knowledge. This is what one relies on to enter into cultivation accordingly. What are the faults arising from the changes in states? They are the various impermanent (anitya) natures of the states of pain and pleasure (duḥkha-sukha-avasthā). In the state of pain, there is inherent suffering (svabhāva-duḥkha).
性。樂分位中有變壞法性。云何名為分位轉變。謂樂分位與苦分位。有別異性。若苦分位與樂分位。有別異性如是。當知一切分位展轉別異。於此別異如實觀見。於此分位。住無常想。如實觀見別異過患。知所有受皆是苦已。住于苦想有如是想。有如是見能證清凈。是故亦得名如實智。依定所發如實智者。謂即依彼行相轉時。輕安所攝。清凈無擾。寂靜而轉。當知此行與前差別。又無常性是一切行共相。苦性是一切有漏法共相。二如實智為依止故。當知如實能正顯了彼法二相。
複次住內法者。未得定心。尚與外道定心差別。由智勝故。何況定心。何以故。彼諸外道。雖得定心乃至極遠證得非想非非想定。然猶未能於六觸處以其五轉。如實了知。心正離欲。證得解脫。是故彼與此正法律。猶如地空相去極遠。住內法者。雖未得定。但由信聞無我勝解。便能證得三摩地心。於六觸處能斷能知。心得離欲。及證解脫。是故當知于正法律。彼有失壞。此無失壞。唯正勝解相續轉時。於六境界依止六根。略有五種寂靜妙行。謂深於彼見過患故。名為善調。于不應役諸境界中。而不役故。名為善覆。于所應役諸境界中。或於率爾現前境上。善住念故。名為善守。一切煩惱皆能斷故。名為善護。已善修習圓滿道故。名為善修
【現代漢語翻譯】 現代漢語譯本 性。在樂受的階段中，存在著變壞的法性（Dharmata，事物本來的性質）。什麼叫做階段轉變呢？就是說樂受的階段和苦受的階段，有著不同的性質。如果苦受的階段和樂受的階段，有著不同的性質，像這樣，應當知道一切階段輾轉變化而不同。對於這種不同，如實地觀察和認識。對於這些階段，安住于無常的觀念。如實地觀察和認識這些不同的過患。知道所有感受都是苦之後，安住于苦的觀念。有這樣的想法，有這樣的見解，能夠證得清凈。所以也可以叫做如實智（Yathābhūta-jñāna，如實知見）。 依靠禪定所生起的如實智，就是說依靠那些行相運轉的時候，被輕安（Prasrabdhi，身心輕快安適）所攝持，清凈而沒有擾動，寂靜地運轉。應當知道這種行相與前面的不同。而且無常的性質是一切行（Saṃskṛta，有為法）共同的相狀，苦的性質是一切有漏法（Sāsrava-dharma，有煩惱的法）共同的相狀。因為以這兩種如實智作為依止，應當知道如實智慧夠正確地顯示那些法（Dharma，佛法）的兩種相狀。 再進一步說，安住于內法（Adhyātma-dharma，內心的佛法）的人，即使還沒有得到禪定之心，也與外道（Tīrthika，佛教以外的宗教）的禪定之心有所不同，這是因為智慧殊勝的緣故，更何況是得到了禪定之心呢？為什麼這樣說呢？因為那些外道，即使得到了禪定之心，乃至達到極遠的非想非非想定（Naivasaṃjñānāsaṃjñāyatana，既非有想也非無想的境界），仍然不能在六觸處（Ṣaḍāyatana，六根與六塵相接觸的地方）以五種方式如實地瞭解，心真正地離開慾望，證得解脫。所以他們與這真正的法律（Dharma，佛法），就像大地與天空相隔極遠一樣。 安住于內法的人，即使沒有得到禪定，僅僅憑藉著相信和聽聞無我（Anātman，沒有常恒不變的自我）的殊勝理解，便能證得三摩地心（Samādhi-citta，專注平靜的心），在六觸處能夠斷除和了解，心得以離開慾望，並且證得解脫。所以應當知道，對於真正的法律，他們會有失壞，而我們沒有失壞。只有正確的殊勝理解相續運轉的時候，在六種境界（Ṣaḍviṣaya，色、聲、香、味、觸、法）依靠六根（Ṣaḍindriya，眼、耳、鼻、舌、身、意），略有五種寂靜微妙的修行。深刻地看到那些境界的過患，所以叫做善調（Sudanta，善於調伏）。對於不應該役使的各種境界，不去役使，所以叫做善覆（Sugupta，善於守護）。對於應該役使的各種境界，或者對於突然出現在眼前的境界，善於安住正念，所以叫做善守（Surakṣita，善於守護）。一切煩惱都能夠斷除，所以叫做善護（Surakṣita，善於守護）。已經很好地修習圓滿的道路，所以叫做善修（Susamāhita，善於修習）。
【English Translation】 English version Nature. In the phase of pleasure, there is the nature of decay. What is called phase transition? It means that the phase of pleasure and the phase of suffering have different natures. If the phase of suffering and the phase of pleasure have different natures, then it should be known that all phases change and differ from each other. Observe and see the reality of this difference. In this phase, dwell on the thought of impermanence. Observe and see the faults of difference as they really are. Knowing that all feelings are suffering, dwell on the thought of suffering. Having such thoughts and such views can prove purity. Therefore, it can also be called Yathābhūta-jñāna (knowledge as it really is). The Yathābhūta-jñāna that arises from Samādhi (meditative concentration) means that when it turns according to those characteristics, it is embraced by Prasrabdhi (ease and tranquility), pure and undisturbed, and turns quietly. It should be known that this practice is different from the previous one. Moreover, impermanence is the common characteristic of all Saṃskṛta (conditioned phenomena), and suffering is the common characteristic of all Sāsrava-dharma (defiled dharmas). Because these two Yathābhūta-jñānas are the basis, it should be known that Yathābhūta-jñāna can correctly reveal the two characteristics of those Dharmas (teachings). Furthermore, those who dwell in Adhyātma-dharma (inner dharma) are different from the Samādhi-citta (concentrated mind) of Tīrthikas (non-Buddhists) even before they have attained Samādhi-citta, because of the superiority of wisdom, let alone those who have attained Samādhi-citta. Why is this so? Because those Tīrthikas, even if they attain Samādhi-citta, and even attain the distant Naivasaṃjñānāsaṃjñāyatana (state of neither perception nor non-perception), still cannot truly understand the six Ṣaḍāyatana (sense bases) in five ways, and their minds truly leave desire and attain liberation. Therefore, they and this true Dharma (law) are as far apart as the earth and the sky. Those who dwell in Adhyātma-dharma, even if they have not attained Samādhi, can attain Samādhi-citta merely by believing and hearing the superior understanding of Anātman (no-self), and can cut off and understand at the six Ṣaḍāyatana, and their minds can leave desire and attain liberation. Therefore, it should be known that they will have loss in the true Dharma, but we will not have loss. Only when the correct superior understanding continues to turn, relying on the six Ṣaḍindriya (sense organs) in the six Ṣaḍviṣaya (sense objects), there are briefly five kinds of quiet and wonderful practices. Because they deeply see the faults of those realms, they are called Sudanta (well-tamed). Because they do not employ the various realms that should not be employed, they are called Sugupta (well-guarded). For the various realms that should be employed, or for the realms that suddenly appear before them, they are good at dwelling in mindfulness, so they are called Surakṣita (well-protected). Because all afflictions can be cut off, they are called Surakṣita (well-protected). Because they have well cultivated the complete path, they are called Susamāhita (well-composed).
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複次於二處所。如來證得勝安立智。能正顯說超諸苦樂。非不證得勝安立智。于中若有作如是解。此大沙門喬答摩種。無知無解。于諸世間一向安樂。為令弟子謂此安樂間雜眾苦。深怖畏故。為超苦樂間雜依附諸世間故。為欲超過諸苦樂故。宣說法要。當知此解是為邪想。是邪分別。是大邪見然其如來善知世間或一向樂。或一向苦。或雜苦樂。然彼一切皆是無常。是故為令諸弟子眾超過一切無常世間。超過苦樂。說正法要。由三種相。應正了知諸可意事。謂未來世諸可愛事。名所追求。若過去世諸可愛事。名所尋思。若現在世可愛外境。名所受用。若現在世可愛內受。名所耽著。當知此中墮於三世有四行相。一于未來。一於過去。二于現在。於此行相能隨悟入。是悅意相。意所樂相。可愛色相。平安色相。如其所應當知。即是可欣可樂可愛可意四種行相。
複次勤修定者。略由二門二時二地所有諸欲。于所引發三種等持。能為障礙。為欲斷除如是障礙。正勤修習五種對治。當知此中先所受用過去諸欲。于遠離處。由尋思門。令心飄蕩。復有現在居家所有利養恭敬俱行諸欲。由尋思門。令心散亂。此中利養恭敬俱行所有諸欲。于其行時令心飄蕩。先所受用居家諸欲。于其住時令心散亂。即此諸欲于異生
【現代漢語翻譯】 現代漢語譯本 再說，如來在兩種處所證得了殊勝安立智（勝妙且確定的智慧），能夠正確地闡述超越一切苦樂的道理。如果不是證得了殊勝安立智，而有人這樣理解：『這位偉大的沙門喬答摩（釋迦牟尼佛）是無知無解的，對於世間的一切只是一味地追求安樂，爲了讓弟子們認為這種安樂是夾雜著眾多痛苦的，從而深深地畏懼，爲了超越苦樂交雜、依附世間的狀態，爲了想要超過一切苦樂，才宣說這佛法的要義。』應當知道，這種理解是邪想，是邪分別，是大邪見。然而，如來善於瞭解世間或者是一味地快樂，或者是一味地痛苦，或者是苦樂交雜，然而這一切都是無常的。因此，爲了讓弟子們能夠超越一切無常的世間，超越苦樂，才宣說這正法的要義。 通過三種現象，應當正確地瞭解那些令人愉悅的事物。所謂的未來世的各種可愛事物，叫做『所追求』；如果是過去世的各種可愛事物，叫做『所尋思』；如果是現在世的可愛外境，叫做『所受用』；如果是現在世的可愛內心感受，叫做『所耽著』。應當知道，這裡面包含著墮於三世的四種行相：一種是對於未來，一種是對於過去，兩種是對於現在。對於這些行相能夠隨順覺悟，就是悅意之相，內心所喜樂之相，可愛之色相，平安之色相。如其所應，應當知道，這就是可欣、可樂、可愛、可意的四種行相。 再說，勤奮修習禪定的人，大致由於兩種途徑、兩種時機、兩種處境所產生的各種慾望，對於所引發的三種等持（專注狀態）能夠造成障礙。爲了斷除這些障礙，應當精勤修習五種對治方法。應當知道，這裡面，先前所受用的過去各種慾望，在遠離之處，通過尋思（思索）的方式，讓內心飄蕩不定。還有現在居家生活中所有的利養（利益供養）、恭敬伴隨而來的各種慾望，通過尋思的方式，讓內心散亂。這裡面，利養、恭敬伴隨而來的各種慾望，在行走的時候讓內心飄蕩不定。先前所受用的居家各種慾望，在安住的時候讓內心散亂。這些慾望對於異生（凡夫）來說
【English Translation】 English version Furthermore, in two locations, the Tathagata (如來, one of the titles of a Buddha) attains the Supreme Established Wisdom (勝安立智, the wisdom of perfect establishment), enabling him to correctly expound the transcendence of all suffering and joy. If one has not attained the Supreme Established Wisdom and interprets it thus: 'This great Shramana Gautama (喬答摩, another name for Shakyamuni Buddha) is ignorant and uncomprehending, only seeking happiness in all the worlds. To make his disciples believe that this happiness is mixed with much suffering, causing them deep fear, and to transcend the state of suffering and joy intermingled and attached to the world, and to surpass all suffering and joy, he expounds the Dharma (法, the teachings of the Buddha).' Know that this interpretation is a perverse thought, a perverse discrimination, and a great perverse view. However, the Tathagata knows well that the world is either entirely joyful, entirely suffering, or a mixture of suffering and joy, yet all of it is impermanent. Therefore, to enable his disciples to transcend all impermanent worlds and to transcend suffering and joy, he expounds the essential Dharma. Through three aspects, one should correctly understand those pleasant things. The various lovely things of the future are called 'what is sought' (所追求). The various lovely things of the past are called 'what is contemplated' (所尋思). The lovely external objects of the present are called 'what is enjoyed' (所受用). The lovely internal feelings of the present are called 'what is indulged in' (所耽著). Know that within this are contained four aspects of falling into the three times: one for the future, one for the past, and two for the present. To be able to awaken in accordance with these aspects is the aspect of delight, the aspect of what the mind enjoys, the aspect of lovely form, the aspect of peaceful form. As it should be, know that these are the four aspects of being desirable, enjoyable, lovely, and pleasing. Furthermore, those who diligently cultivate Samadhi (定, meditative concentration) are obstructed in their efforts to induce the three Samadhis (等持, states of concentration) by various desires arising from two paths, two times, and two situations. To eliminate these obstacles, one should diligently cultivate five antidotes. Know that within this, the various past desires previously enjoyed, in secluded places, cause the mind to wander through contemplation (尋思, thinking). Furthermore, the various desires associated with gain, honor, and respect (利養恭敬, benefits, offerings, reverence) in the present household life cause the mind to be scattered through contemplation. Within this, the various desires associated with gain, honor, and respect cause the mind to wander when one is walking. The various household desires previously enjoyed cause the mind to be scattered when one is dwelling. These desires, for ordinary beings (異生, non-enlightened beings),
地能為障礙。于有學地亦為障礙。又于異生所修無量俱行等持。能為障礙。亦于有學能善通達一切智事廣大等持。能為障礙。亦于無學極善修習究竟等持。能為障礙。當知如是諸所生起一切等持。皆與喜俱。此中第一于諸有情利益安樂意樂門中。與喜俱行。第二領受有學解脫喜故。與喜俱行。第三領受無學解脫喜故。與喜俱行。彼由眼等所識色等所緣別故。復有六種。又此等持具諸相故。名為圓滿。又此等持究竟邊際。謂能往趣世間離欲。或能往趣出世離欲。過此更無能趣清凈等持可得。是故說此無有缺減。若欲速證沙門果者。于身命等無所顧戀。恒常無間殷重加行。熾然精進。于諸欲中了知自相。堅守正念。了知過患。無希望等。正知現前。正念正知為所依故。方便勤修四無放逸。謂于晝分若行若坐。于諸障法凈修其心。乃至廣說。如是發起勇猛精進。于其所證無所怯劣。由九種相安住其心。一向修習奢摩他定。身得輕安。無愛味等故無染污。不為惛沈及以睡眠二隨煩惱之所擾亂。一向念住為所依止。精勤修習毗缽舍那。堅守正念。遠離掉舉隨煩惱故。無有愚癡。已入止觀雙運轉道。其心正定。即此二分一境隨行。為斷彼障。修習如是五種對治為依止故。能于彼障遍知永斷。於三等持。依六境事所有差別。喜俱行定
【現代漢語翻譯】 現代漢語譯本 地也能成為障礙。對於有學位的人來說，也是一種障礙。此外，對於凡夫俗子所修習的無量俱行等持（Samādhi，三摩地，指禪定），也能成為障礙。對於有學位的人來說，也能成為善於通達一切智慧的廣大等持的障礙。對於無學位的人來說，也能成為極善修習究竟等持的障礙。應當知道，像這樣生起的一切等持，都與喜樂相伴。其中，第一種等持在利益和安樂眾生的意樂方面，與喜樂相伴而行。第二種等持因為領受有學解脫的喜樂，所以與喜樂相伴而行。第三種等持因為領受無學解脫的喜樂，所以與喜樂相伴而行。由於眼等所識的色等所緣不同，所以又有六種差別。而且，這種等持具備各種殊勝的相狀，所以被稱為圓滿。這種等持的究竟邊際，是指能夠趨向世間的離欲，或者能夠趨向出世間的離欲。超過這個，就沒有其他的能夠趨向清凈的等持可以獲得了。所以說這種等持沒有缺減。如果想要迅速證得沙門果（Śrāmaṇa-phala，指修行者的果位）的人，對於身命等不要顧惜，恒常不斷地殷重地修行，熾盛地精進，對於各種慾望要了解它們的自性，堅守正念，瞭解它們的過患，沒有希望等等。正知現前，以正念正知作為依靠，方便地勤修四種無放逸，即在白天無論是行走還是坐著，都要清凈修習自己的心，遠離各種障礙之法，乃至廣說。像這樣發起勇猛精進，對於自己所證得的境界不要怯懦退縮，通過九種相狀安住自己的心，一心一意地修習奢摩他定（Śamatha，止，指止息雜念的禪定）。身體得到輕安，沒有愛戀等，所以沒有染污，不被昏沉和睡眠這兩種隨煩惱所擾亂。一心一意地以念住作為依靠，精勤地修習毗缽舍那（Vipassanā，觀，指觀照實相的智慧），堅守正念，遠離掉舉這種隨煩惱，所以沒有愚癡。已經進入止觀雙運轉的道路，他的心正定。即這兩種部分與同一個境界相隨而行，爲了斷除那些障礙，修習像這樣的五種對治作為依靠，就能夠對那些障礙普遍地瞭解並永遠地斷除。對於三種等持，根據六種境界事物的差別，都是與喜樂相伴的禪定。
【English Translation】 English version The earth can be an obstacle. It is also an obstacle to those in the stage of learning. Furthermore, it can be an obstacle to the immeasurable concurrent Samādhi (等持, concentration) practiced by ordinary beings. It can also be an obstacle to those in the stage of learning who are able to thoroughly understand the vast Samādhi concerning all wisdom matters. It can also be an obstacle to those who have no more to learn and are extremely well-practiced in ultimate Samādhi. It should be known that all Samādhis that arise in this way are accompanied by joy. Among these, the first is accompanied by joy in the aspect of intending to benefit and bring happiness to all sentient beings. The second is accompanied by joy because it experiences the joy of liberation for those in the stage of learning. The third is accompanied by joy because it experiences the joy of liberation for those who have no more to learn. Because of the different objects of perception, such as forms perceived by the eye and so on, there are six types. Moreover, this Samādhi is called complete because it possesses all the excellent characteristics. The ultimate boundary of this Samādhi is that it can lead to detachment from desires in the world, or it can lead to detachment from desires beyond the world. Beyond this, there is no other Samādhi that can lead to purity that can be attained. Therefore, it is said that this is without deficiency. If one wishes to quickly attain the Śrāmaṇa-phala (沙門果, fruit of asceticism), one should not be concerned about one's body and life, but constantly and diligently practice with earnestness, and vigorously advance. One should understand the self-nature of all desires, firmly maintain right mindfulness, understand their faults, and have no expectations, etc. Right knowing is present, and relying on right mindfulness and right knowing, one should diligently cultivate the four non-negligences, that is, whether walking or sitting during the day, one should purify one's mind from all obstructing dharmas, and so on, as explained extensively. Thus, generating courageous diligence, one should not be timid or weak in what one has attained, but abide one's mind through nine aspects, and single-mindedly cultivate Śamatha (奢摩他, calming meditation). The body attains lightness and ease, and without attachment, there is no defilement. It is not disturbed by the two secondary afflictions of dullness and sleep. Single-mindedly relying on mindfulness, one should diligently cultivate Vipassanā (毗缽舍那, insight meditation), firmly maintain right mindfulness, and be free from the secondary affliction of agitation, so there is no ignorance. One has entered the path of the dual operation of cessation and contemplation, and one's mind is rightly concentrated. These two parts follow along with the same object, and in order to cut off those obstacles, one cultivates these five antidotes as a reliance, and is able to completely know and permanently cut off those obstacles. Regarding the three Samādhis, according to the differences in the six realms of objects, all are Samādhis accompanied by joy.
圓滿能引。由二因緣。諸佛世尊為諸弟子宣說自己能引導法。一于黑品所有過失。令生解故。二于白品所有功德。令生解故。
複次於此正法毗奈耶中。略有二種補特伽羅。一已得意。二未得意。已得意者。復有二種。一已見諦已得有學心解脫意。二阿羅漢已得無學心解脫意。未得意者。謂於三學創修事業有學異生。彼全未得一切二種心解脫意。是故希求異生體後有余依滅。及自體后無餘依滅涅槃界時。於三學中多修學住。若諸無學雖已證得心解脫意。而或失念。行縱逸時。便有退失現法樂住。彼雖於此現法樂住。或退不退。然無堪能退失解脫。若有修行不放逸者。一切皆為證得解脫。然已證得解脫無退。修不放逸復何所用。若為證得現法樂住。勤作功用。如造工業。非不放逸。若諸有學先已證得心解脫意。彼亦決定趣三菩提。于所修道。不由他緣。自然能修無放逸行。于現法中。猶未畢竟息放逸故。若有一切未得意者。彼應決定修不放逸。又由三相辦所應作。一由諸根所整合故。資糧圓滿。二由習近隨順如法諸臥具故。心得安住。三由依止親近善士。聞他法音如理作意眾因緣故。乃至獲得二心解脫。又即於此應不放逸所作轉時。由二種相。應知于彼六處寂滅。有增上慢。無增上慢。謂于未滅起邪分別。妄執為
【現代漢語翻譯】 現代漢語譯本：圓滿的引導能力來源於兩種因緣。諸佛世尊爲了弟子們宣說自己引導眾生的方法：一是讓眾生了解黑品（不善）中的所有過失，二是讓眾生了解白品（善良）中的所有功德。
其次，在這正法毗奈耶（Vinaya，戒律）中，大致有兩種補特伽羅（Pudgala，人）：已得意的和未得意的。已得意的又分為兩種：一是已見諦（Dṛṣṭi，真理）並獲得有學心解脫意的人，二是阿羅漢（Arhat），已獲得無學心解脫意的人。未得意的，是指在三學（戒、定、慧）中剛開始修行事業的有學異生。他們完全沒有獲得任何一種心解脫意。因此，當他們希望在異生體（不同的生命形式）之後獲得有餘依滅，以及在自體（自身）之後獲得無餘依滅涅槃（Nirvana，寂滅）界時，會在三學中多多修學安住。如果那些無學（已證果位）的人，即使已經證得心解脫意，但如果失念，行為放縱，就會退失現法樂住（今生安樂的境界）。他們雖然可能退失或不退失這種現法樂住，但沒有能力退失解脫（從解脫的境界退轉）。如果有人修行不放逸，一切都是爲了證得解脫，然而已經證得解脫就不會退轉，那麼修不放逸還有什麼用呢？如果爲了證得現法樂住而勤奮努力，就像製造工業品一樣，這不是不放逸。如果那些有學（還在學習的人）先前已經證得心解脫意，他們也必定會趨向三菩提（菩提，覺悟）。對於所修的道，不由其他因緣，自然能夠修行無放逸行，因為在現法中，還沒有完全停止放逸。如果一切未得意的人，他們應該堅定地修行不放逸。並且通過三種條件來完成應該做的事情：一是由於諸根（感官）的整合，資糧（修行所需的條件）圓滿；二是由於習慣接近隨順如法的臥具，心得以安住；三是由於依止親近善士，聽聞他們的法音，如理作意（如理作意，正確的思考方式）等眾多因緣，乃至獲得二心解脫。
此外，就在這不放逸所作轉變的時候，應該通過兩種情況來了解：對於六處寂滅（六根寂靜，達到涅槃的境界），有增上慢（未證得卻自認為證得）和無增上慢。所謂于未滅起邪分別，錯誤地執著為
【English Translation】 English version: Perfect guidance arises from two causes and conditions. The Buddhas, World Honored Ones, explain to their disciples their own methods of guiding beings: first, to enable beings to understand all the faults in the dark qualities (unwholesome actions); second, to enable beings to understand all the merits in the white qualities (wholesome actions).
Furthermore, within this true Dharma-Vinaya (Vinaya, discipline), there are roughly two types of Pudgalas (Pudgala, individuals): those who have attained the meaning and those who have not. Those who have attained the meaning are further divided into two types: first, those who have seen the Truth (Dṛṣṭi, Truth) and attained the meaning of the mind liberation of a learner; second, Arhats (Arhat), who have attained the meaning of the mind liberation of a non-learner. Those who have not attained the meaning refer to ordinary beings who are learners, just beginning their practice in the three learnings (discipline, concentration, wisdom). They have not yet attained either type of mind liberation. Therefore, when they hope to attain Nirvana (Nirvana, cessation) with remainder after the body of a different birth, and Nirvana without remainder after their own body, they should diligently study and abide in the three learnings. If those non-learners (those who have attained the fruit), even though they have already attained the meaning of mind liberation, become negligent and act indulgently, they will lose the joy of dwelling in the present Dharma. Although they may or may not lose this joy of dwelling in the present Dharma, they do not have the ability to lose liberation (to regress from the state of liberation). If someone practices non-negligence, everything is for the sake of attaining liberation; however, once liberation has been attained, there is no regression, so what is the use of practicing non-negligence? If one diligently strives to attain the joy of dwelling in the present Dharma, like creating industrial products, this is not non-negligence. If those learners (those who are still learning) have previously attained the meaning of mind liberation, they will also certainly move towards the three Bodhis (Bodhi, enlightenment). Regarding the path they cultivate, without relying on other conditions, they can naturally practice non-negligence, because in the present Dharma, they have not completely ceased negligence. If all those who have not attained the meaning, they should firmly practice non-negligence. Furthermore, they should accomplish what needs to be done through three conditions: first, due to the integration of the senses, the accumulation of resources (conditions necessary for practice) is complete; second, due to the habit of approaching and conforming to the Dharma-abiding bedding, the mind can abide in peace; third, due to relying on and drawing near to virtuous friends, hearing their Dharma sounds, and engaging in proper reflection (proper reflection, correct way of thinking) and other causes and conditions, until they attain the two mind liberations.
Furthermore, at the time of this transformation of non-negligent action, one should understand through two situations: regarding the cessation of the six places (the quiescence of the six senses, reaching the state of Nirvana), there is increased pride (claiming to have attained what has not been attained) and no increased pride. So-called arising wrong discriminations regarding what has not been extinguished, falsely clinging to it as
滅。由所緣故。及於未得起邪分別。妄執為得。彼雖如是起邪分別。謂滅解脫。而未能令身壞已后壽命永盡。六處永滅。亦不能離諸境界想。又彼由於六處寂滅。若緣若證邪領受故。有如是事。此二種相應知說名有增上慢。與此根違。當知說名無增上慢。
複次住內法者。於二種著。應當了知二種過患。謂諸異生。於二緣識及能依受。不能了知無我性故。未離欲者。于利養恭敬增上業緣所起諸受。有第一著。已離欲者于離諸欲緣所起諸受。有第二著。此著為因當來生起。說名為生。又諸外道由取著故。生諸繫縛。繫縛生故。能生一切惡不善法。當知是名第一過患。又由此著增上力故。當於正法毗奈耶沒。及當來世生等眾苦差別而生。于現法中此增上力為因緣故。不般涅槃。當知是名第二過患。與此相違。應知即是白品差別。
複次由四因緣。於法無我能到究竟。謂一切法皆無我者。除識自性。識諸因緣。識諸助伴。其餘所有不可得故。又識自性是無常故。又此因緣是無常故。又此助伴是無常故。
複次由八聖支道法故。及此果故顯發正法及毗奈耶。由五種相。當知八聖支道法最勝無罪。謂于現法煩惱有無。善分別故。名為現見。能令煩惱得離系故。名無熾然。若行若住若坐若臥。一切時中。皆可修
【現代漢語翻譯】 現代漢語譯本： 滅。由於所緣的緣故，以及對於未得到的東西產生錯誤的分別，錯誤地執著為已得到。他們雖然這樣產生錯誤的分別，認為滅就是解脫，卻不能使身體壞滅之後壽命永遠終結，六處永遠滅盡，也不能脫離各種境界的想像。而且他們由於六處寂滅，對於所緣和所證產生錯誤的領受，所以有這樣的事情發生。這兩種情況相應，應當知道這叫做有增上慢（Adhimāna，自以為證得實際未證得的境界）。與此根本相反，應當知道叫做沒有增上慢。 其次，安住于內在正法的人，對於兩種執著，應當瞭解兩種過患。就是說，各種凡夫，對於兩種緣所生的識以及能作為所依的感受，不能瞭解無我的性質，沒有離開慾望的人，對於因利養恭敬這些增上的業緣所產生的各種感受，有第一種執著；已經離開慾望的人，對於離開各種慾望的因緣所產生的各種感受，有第二種執著。這種執著作為原因，將來會產生新的生命，這叫做生。而且各種外道由於取著，產生各種束縛，由於束縛產生，能夠產生一切惡和不善的法。應當知道這叫做第一種過患。而且由於這種執著的增上力，將會於正法和毗奈耶（Vinaya，戒律）中沉沒，以及將來世會產生生等各種痛苦的差別。在現世中，這種增上力作為因緣，不能般涅槃（Parinirvana，完全的涅槃）。應當知道這叫做第二種過患。與此相反，應當知道就是白品（Śuklapakṣa，善良的一面）的差別。 其次，由於四種因緣，對於法無我（Dharmanairātmya，諸法無我）能夠達到究竟。就是說，一切法都是無我的，除了識的自性、識的各種因緣、識的各種助伴，其餘所有都是不可得的。而且識的自性是無常的，而且這些因緣是無常的，而且這些助伴是無常的。 其次，由於八聖支道（Aṣṭāṅgamārga，八正道）的法，以及這種法所產生的果，能夠顯發正法和毗奈耶。通過五種相，應當知道八聖支道法是最殊勝而且沒有罪過的。就是說，對於現世的煩惱的有無，能夠善於分別，所以叫做現見。能夠使煩惱得到解脫，所以叫做無熾然。無論行走、站立、坐著、躺臥，一切時候，都可以修習。
【English Translation】 English version: Cessation. Because of the object of cognition, and because of wrongly discriminating what has not been attained, falsely clinging to it as attained. Although they thus arise with wrong discriminations, thinking that cessation is liberation, they are unable to cause the lifespan to end forever after the body is destroyed, the six sense bases to be extinguished forever, nor can they escape the thoughts of various realms. Moreover, because of the quiescence of the six sense bases, and because of wrongly experiencing the object of cognition and what is attained, such things occur. These two kinds of correspondence should be known as having Adhimāna (exaggerated conceit, thinking one has attained what one has not). What is contrary to this root should be known as not having Adhimāna. Furthermore, those who abide in the inner Dharma should understand the two kinds of faults in relation to the two kinds of attachments. That is, ordinary beings, because they do not understand the nature of no-self in relation to the two kinds of consciousness arising from conditions and the dependent feeling, those who have not abandoned desire have the first kind of attachment to the various feelings arising from the conditions of gain and respect; those who have abandoned desire have the second kind of attachment to the various feelings arising from the conditions of abandoning various desires. This attachment, as a cause, will give rise to future lives, which is called birth. Moreover, various non-Buddhists, because of grasping and attachment, give rise to various bonds; because of the arising of bonds, they are able to generate all evil and unwholesome dharmas. This should be known as the first fault. Moreover, because of the increasing power of this attachment, they will sink in the true Dharma and Vinaya (discipline), and in future lives, various sufferings such as birth will arise. In the present life, this increasing power, as a cause, prevents Parinirvana (complete Nirvana). This should be known as the second fault. What is contrary to this should be known as the difference of the Śuklapakṣa (bright side). Furthermore, because of four causes, one can reach the ultimate in the Dharma-nairātmya (no-self of phenomena). That is, all dharmas are without self, except for the nature of consciousness, the various conditions of consciousness, and the various companions of consciousness; all the rest are unattainable. Moreover, the nature of consciousness is impermanent, and these conditions are impermanent, and these companions are impermanent. Furthermore, because of the Aṣṭāṅgamārga (Eightfold Noble Path) and its fruit, the true Dharma and Vinaya can be revealed. Through five aspects, it should be known that the Eightfold Noble Path is the most excellent and without fault. That is, because one can skillfully distinguish between the presence or absence of afflictions in the present life, it is called direct seeing. Because it can cause afflictions to be released, it is called non-burning. Whether walking, standing, sitting, or lying down, it can be practiced at all times.
習易修習故。名為應時導。涅槃故。名為引導。不共一切諸外道故。名唯。此見遠離信他欣樂行相。周遍尋思。隨聞所起見。審察忍唯自證。故名內所證。此道果法亦有五相。當知已如攝異門分分別其相。
複次海有二種。一者水海。二生死海。由三種相。當知水海與生死海而不同分。何等為三。一者自性不同分故。二者淪沒不同分故。三者超渡。不同分故。此中自性不同分者。謂水大海。用色一分為自性故。有邊有量。生死大海。用一切行為自性故。無邊無量。此中淪沒不同分者。謂若所有淪沒。若由此淪沒。若如是淪沒。皆不同分。謂水大海。或傍生趣或有人趣。于中淪沒。生死大海。諸天世間亦常淪沒。又水大海唯由身故。于中淪沒。不由語故。不由意故。不由貪故。不由瞋故。不由癡故。不由生等眾苦法故。于中淪沒。此中宣說諸業。煩惱。彼果三分。如其次第。應知彼相。生死大海。亦由身故。乃至亦由生等苦故。于中淪沒。諸出家者。由妄尋思。由妄觀察。由自所起諸邪分別。發起種種不正尋思。令心擾亂。于生死海。恒常淪沒。又餘外道。諸煩惱系所纏系故。于生死海。恒常淪沒。諸在家者。恒常無間眾苦逼切。煩惱燒然。而不能厭。故名淪沒。其餘依止諸業煩惱。于諸生處往還無絕。故名淪沒
【現代漢語翻譯】 現代漢語譯本：通過反覆修習而獲得，因此稱為『應時引導』。因為導向涅槃，所以稱為『引導』。因為它不與其他外道相同，所以稱為『唯』。這種見解遠離了依賴他人信仰的喜好，通過周遍尋思，隨聽聞而生起見解，審慎地觀察並安忍，唯有自己才能證得，因此稱為『內所證』。這種道的果法也有五種相狀，應當瞭解，就像在《攝異門分》中分別說明的那樣。
其次，海有兩種：一是水海，二是生死海。通過三種相狀，應當瞭解水海與生死海的不同之處。哪三種呢？一是自性不同，二是淪沒不同，三是超渡不同。其中，自性不同是指，水大海以色界的一部分為自性，因此有邊有量；而生死大海以一切行為自性，因此無邊無量。淪沒不同是指，什麼淪沒，由什麼淪沒，以及如何淪沒，都是不同的。水大海中，或者傍生道的眾生，或者人道的眾生，在其中淪沒；而生死大海中，諸天世間也常常淪沒。而且，水大海僅僅因為身體的原因在其中淪沒，不是因為語言的原因，不是因為意念的原因，不是因為貪婪的原因，不是因為嗔恨的原因，不是因為愚癡的原因，也不是因為生等眾苦法的原因在其中淪沒。這裡所宣說的諸業、煩惱及其果報這三部分，應當按照次第瞭解它們的相狀。生死大海也因為身體的原因，乃至因為生等苦的原因在其中淪沒。那些出家之人，因為虛妄的尋思，因為虛妄的觀察，因為自己所產生的各種邪分別，發起種種不正的尋思，使內心擾亂，在生死海中恒常淪沒。還有其他外道，因為被各種煩惱束縛所纏繞，在生死海中恒常淪沒。那些在家之人，恒常不斷地被各種痛苦逼迫，被煩惱燒灼，卻不能厭離，所以稱為淪沒。其餘的人依賴各種業和煩惱，在各個生處往來沒有止境，所以稱為淪沒。
【English Translation】 English version: Because it is cultivated through repeated practice, it is called 'Guiding at the Right Time' (ying shi dao). Because it leads to Nirvana (niepan), it is called 'Guiding' (yindao). Because it is not shared with all other non-Buddhist paths, it is called 'Unique' (wei). This view is far from the delight in relying on the faith of others. Through pervasive contemplation, it arises from what is heard. It carefully examines and endures, and is only self-realized, therefore it is called 'Internally Realized' (nei suo zheng). This path's resultant Dharma also has five aspects, which should be understood as they are explained in the Compendium of Categories (She Yi Men Fen).
Furthermore, there are two types of seas: one is the water sea, and the other is the sea of Samsara (sheng si hai). Through three aspects, one should understand the differences between the water sea and the sea of Samsara. What are the three? First, the difference in nature; second, the difference in sinking; and third, the difference in crossing over. Among these, the difference in nature refers to the water sea, which has a portion of the realm of form (sejie) as its nature, therefore it has boundaries and limits. The sea of Samsara has all actions as its nature, therefore it is boundless and limitless. The difference in sinking refers to what sinks, by what it sinks, and how it sinks, all of which are different. In the water sea, either beings of the animal realm (bang sheng qu) or beings of the human realm (ren dao), sink within it. In the sea of Samsara, even the worlds of the gods (zhutian shijian) constantly sink. Moreover, in the water sea, one sinks only because of the body, not because of speech, not because of mind, not because of greed (tan), not because of hatred (chen), not because of delusion (chi), and not because of the suffering of birth and so on. Here, the three aspects of actions (ye), afflictions (fan nao), and their results are explained, and their characteristics should be understood in order. In the sea of Samsara, one also sinks because of the body, and even because of the suffering of birth and so on. Those who have left home (chujia zhe), because of false thoughts (wang xun si), because of false observations (wang guan cha), because of various wrong discriminations (xie fen bie) that arise from themselves, initiate various incorrect thoughts, causing the mind to be disturbed, and constantly sink in the sea of Samsara. Furthermore, other non-Buddhists, because they are bound and entangled by various afflictions, constantly sink in the sea of Samsara. Those who are householders (zaijia zhe), are constantly and incessantly oppressed by various sufferings, burned by afflictions, yet cannot become weary of them, therefore they are called sinking. The rest rely on various actions and afflictions, and go back and forth in various places of birth without end, therefore they are called sinking.
。其水大海唯墮其中。暫時衰損。或傍生趣。由業煩惱一分勢力。而生其中。暫時淪沒。而非究竟。當知是名沒不同分。此中超渡不同分者。謂水大海。未離欲貪諸異生類。尚能越渡。何況其餘。生死大海。三分建立。未離欲者。由五可愛境差別故。已離欲者。由意所識可愛諸法境差別故。諸有學者。由內六處有差別故。其未離欲諸異生類。於五可愛境界大海。未能超渡。其已離欲諸異生類。于內各別六處大海。未能超渡。由彼於此未超渡故。於前二種境界大海。亦未超渡。其有學者。普於六處遍知為苦。即于所緣修習正道。彼由安住如是住故。于未離欲已離欲地二種境界所有心意所緣境相。明瞭現前。又由猛利觀察作意。于先所見等隨憶念。由此因緣。于彼速疾以慧通達。亦能除遣。又彼于其六處大海。速能超渡。能超渡故。於前二種境界大海。畢竟超渡。及能超渡能發棄捨所學煩惱。能發尋思亂心煩惱。能發耽著世間利養恭敬煩惱。能發一切惡行煩惱。
嗢拖南曰。
道師不同分 王國二世間 有為遮身行 堅執三空性
略有二種道不同分。一自性不同分。二行相不同分。若趣苦集行。若趣苦滅行。是名自性不同分。當知初一能趣雜染。第二能趣清凈。是名此中不同分義。即此趣滅行。或
【現代漢語翻譯】 現代漢語譯本：其水如大海，眾生唯有墮入其中，遭受暫時的衰損，或轉生為傍生（動物）。這是由於業和煩惱的部分力量所致，眾生在其中暫時沉淪，而非徹底解脫。應當明白，這被稱為『沒不同分』（沉沒程度不同）。 此中『超渡不同分』（超脫程度不同）是指，尚未脫離欲貪的各種異生（凡夫），尚且能夠越過（某些苦難），更何況是其他情況。生死大海，從三個方面建立：未脫離欲者，由於五種可愛境界的差別；已脫離欲者，由於意識所認識的可愛諸法境界的差別；諸有學者（修行人），由於內在六處（眼、耳、鼻、舌、身、意）的差別。 那些未脫離欲的異生，對於五種可愛境界的大海，無法超脫。那些已脫離欲的異生，對於內在各自的六處大海，無法超脫。由於他們對此未能超脫，因此對於前兩種境界的大海，也未能超脫。而那些修行人，普遍地將六處遍知為苦，就在所緣境上修習正道。他們由於安住于這樣的狀態，對於未脫離欲和已脫離欲兩種境界的所有心意所緣境相，能夠明瞭地顯現於前。 又由於猛利地觀察作意，對於先前所見等等隨之憶念。由此因緣，對於那些境界能夠迅速地以智慧通達，也能夠去除遣除。並且，他們對於六處大海，能夠迅速地超脫。能夠超脫的緣故，對於前兩種境界的大海，最終能夠超脫。以及能夠超脫，能夠發起棄捨所學的煩惱，能夠發起尋思亂心的煩惱，能夠發起耽著世間利養恭敬的煩惱，能夠發起一切惡行的煩惱。 偈頌說： 道師不同分，王國二世間，有為遮身行，堅執三空性。 略有二種道不同分：一是自性不同分，二是行相不同分。若趣向苦集行，若趣向苦滅行，是名自性不同分。應當知道，前者能夠趣向雜染，後者能夠趣向清凈。這就是此中不同分的含義。即此趣滅行，或者...
【English Translation】 English version: Its water is like a great ocean, and beings only fall into it, suffering temporary decline, or being reborn as animals (傍生趣). This is due to the partial power of karma and afflictions, causing beings to temporarily sink within it, rather than achieving ultimate liberation. It should be understood that this is called 'different degrees of sinking' (沒不同分). Here, 'different degrees of transcendence' (超渡不同分) refers to the fact that even various ordinary beings (異生) who have not yet detached from desire and greed are still able to overcome (certain difficulties), let alone other situations. The great ocean of Samsara (生死大海) is established from three aspects: those who have not detached from desire, due to the differences in the five desirable objects; those who have detached from desire, due to the differences in the objects of desirable dharmas recognized by the mind; and those who are learners (修行人), due to the differences in the inner six sense bases (內六處: eye, ear, nose, tongue, body, and mind). Those ordinary beings who have not detached from desire are unable to transcend the great ocean of the five desirable objects. Those ordinary beings who have detached from desire are unable to transcend the great ocean of their respective inner six sense bases. Because they have not transcended this, they have also not transcended the great ocean of the first two types of objects. However, those who are learners universally perceive the six sense bases as suffering, and cultivate the correct path on the object of focus. Because they abide in such a state, the object-aspects of all mental intentions in the two realms of those who have not detached from desire and those who have detached from desire can clearly appear before them. Furthermore, due to the intense observation and mental effort, they recall what they have seen before, etc. Due to this cause, they can quickly understand those realms with wisdom and also eliminate them. Moreover, they can quickly transcend the great ocean of the six sense bases. Because they can transcend, they can ultimately transcend the great ocean of the first two types of objects. And they can transcend, can initiate the abandonment of the afflictions they have learned, can initiate the afflictions of discursive thoughts and a disturbed mind, can initiate the afflictions of attachment to worldly gain, respect, and reverence, and can initiate the afflictions of all evil deeds. The verse says: 'Different divisions of teachers, kingdoms, two worlds, active obscuring bodily actions, firmly grasping the three emptinesses.' Briefly, there are two types of different divisions of paths: one is the different division of nature, and the other is the different division of characteristics. If one goes towards the path of suffering and accumulation, or if one goes towards the path of the cessation of suffering, this is called the different division of nature. It should be known that the former can lead to defilement, and the latter can lead to purification. This is the meaning of the different division here. That is, this path towards cessation, or...
有有為共相行轉。或有有為無為共相行轉。是名行相不同分。當知此中若諸有為共相行相。彼望道果名不同分。若有為無為共相行相。彼望道果亦名同分。何以故。道果涅槃。常無我故。
複次于正法內。略有五種師假立句。諸外道師所制論中。都不可得。謂趣諸取行。趣諸取盡行。若一切法遍知永斷。作苦邊際。若於五相受建立處。一一相中。不依四相薩迦耶見。用彼為依。能害四種行相憍慢。若慢為因有三過患。離慢為因。有三勝利。當知此中懷憍慢者。于涅槃界其心退還。由怖畏故。是名第一過患。于諸惡行恒現行中。及於可愛諸雜染事。其心趣入。是名第二過患。于涅槃界深生怖畏增上力故。便能生起當來生等生死重病。如由怖畏增上力故如是。亦由於諸惡行。及於可愛諸雜染事。其心趣入增上力故。堪能生起當來生等生死重病。如生等病。眼等處癰。貪等毒箭。當知亦爾。是名第三過患。與此相違。當知即是離慢為因三種勝利。若隨緣起增上力故。于現法中。後有種子或增或減。由此為因。當來後有或生不生。以能攝受種子煩惱。或有集起或滅沒故。一切世間及出世間所有法教。如實建立。唯于內法有此大師。為諸弟子正所宣說。師假立句。真實可得。非諸外道。
複次于欲界中諸器世間。當
【現代漢語翻譯】 現代漢語譯本：有些是有為法（saṃskṛta-dharma，指因緣和合而生的事物）的共同體性在執行轉變，有些是有為法和無為法（asaṃskṛta-dharma，指不依賴因緣而存在的法，如涅槃）的共同體性在執行轉變。這被稱為行相（ākāra，事物的狀態或特徵）的不同之處。應當知道，如果是有為法的共同體性行相，那麼相對於道果（mārga-phala，修道所證得的果位），這被稱為不同分（nānātva-bhāga，不同的部分）。如果是有為法和無為法的共同體性行相，那麼相對於道果，這也被稱為同分（samatva-bhāga，相同的部分）。為什麼呢？因為道果和涅槃（nirvāṇa，解脫）是常、無我的緣故。 其次，在正法（sad-dharma，真正的佛法）中，略有五種師假立句（śāstṛ-prajñapti-vākya，佛陀爲了教導而設立的語句），這些在外道（tīrthika，佛教以外的宗教或哲學）的論著中是完全找不到的。這五種是：趨向諸取的行（upādāna，執取）; 趨向諸取滅盡的行；如果一切法都能被普遍知曉並永遠斷除，就能達到苦的邊際（duḥkha-anta，苦的終結）；如果在五種相的領受和建立之處，在每一個相中，不依賴於四種相的薩迦耶見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的錯誤見解），而用它作為依靠，就能損害四種行相的憍慢（māna，傲慢）；如果慢是原因，就會有三種過患（ādīnava，過失，壞處），遠離慢是原因，就會有三種勝利（ānisaṃsa，利益，好處）。應當知道，懷有憍慢的人，對於涅槃的境界，他的心會退還，因為害怕的緣故。這是第一種過患。對於各種惡行經常出現，以及對於可愛的各種雜染事物，他的心會趨向進入。這是第二種過患。由於對涅槃的境界深深地產生恐懼的增強力量，便能生起當來生等等的生死重病。就像由於恐懼的增強力量一樣，也由於對於各種惡行，以及對於可愛的各種雜染事物，他的心趨向進入的增強力量，能夠生起當來生等等的生死重病。就像生等等的病，眼等等的處癰，貪等等的毒箭，應當知道也是這樣。與此相反，應當知道就是遠離慢的原因的三種勝利。如果隨順因緣生起的增強力量，在現法中，後有的種子或者增加或者減少，由此為原因，當來的後有或者生或者不生。因為能夠攝受種子的煩惱，或者有聚集生起或者滅沒的緣故。一切世間和出世間的所有法教，如實地建立。只有在內法（sva-dharma，佛教）中有這樣的大師，為諸弟子正確地宣說，師假立句是真實可以得到的，而不是在外道中。 其次，在欲界（kāma-dhātu，眾生有情慾和物質欲的生存領域）中的各種器世間（bhājana-loka，眾生所居住的物質世界），應當...
【English Translation】 English version: Some are the transformations of the common characteristics of conditioned phenomena (saṃskṛta-dharma, phenomena that arise from causes and conditions). Some are the transformations of the common characteristics of conditioned and unconditioned phenomena (asaṃskṛta-dharma, phenomena that do not depend on causes and conditions, such as nirvana). This is called the difference in aspects (ākāra, state or characteristic of things). It should be known that if it is the aspect of the common characteristics of conditioned phenomena, then in relation to the path and its fruit (mārga-phala, the result of practicing the path), this is called difference (nānātva-bhāga, different part). If it is the aspect of the common characteristics of conditioned and unconditioned phenomena, then in relation to the path and its fruit, this is also called sameness (samatva-bhāga, same part). Why? Because the path and its fruit, and nirvana (nirvāṇa, liberation), are permanent and without self. Furthermore, within the true Dharma (sad-dharma, the true Buddhist teachings), there are briefly five kinds of teacher's designations (śāstṛ-prajñapti-vākya, statements established by the Buddha for teaching), which cannot be found at all in the treatises of non-Buddhist teachers (tīrthika, religions or philosophies outside of Buddhism). These five are: the practice of approaching attachments (upādāna, clinging); the practice of approaching the cessation of attachments; if all phenomena can be universally known and permanently eliminated, one can reach the end of suffering (duḥkha-anta, the end of suffering); if, in the places of receiving and establishing the five aggregates, in each aggregate, without relying on the four aspects of the view of a real self (satkāya-dṛṣṭi, the false view that the aggregation of the five skandhas is a real self), but using it as a support, one can harm the pride (māna, arrogance) of the four aspects; if pride is the cause, there will be three faults (ādīnava, faults, disadvantages), and if abandoning pride is the cause, there will be three victories (ānisaṃsa, benefits, advantages). It should be known that those who harbor pride, their minds will retreat from the realm of nirvana, because of fear. This is the first fault. Their minds will tend to enter into various evil deeds that constantly appear, and into various defiled things that are lovely. This is the second fault. Because of the increased power of deeply generating fear of the realm of nirvana, they will be able to generate future births and other serious illnesses of samsara. Just as due to the increased power of fear, so too, due to the increased power of their minds tending to enter into various evil deeds and into various defiled things that are lovely, they are capable of generating future births and other serious illnesses of samsara. Just like the illnesses of birth and so on, the sores of the sense bases such as the eyes, and the poisonous arrows of greed and so on, it should be known that it is also like that. Contrary to this, it should be known that these are the three victories of the cause of abandoning pride. If, due to the increased power of arising according to conditions, in the present life, the seeds of future existence either increase or decrease, and for this reason, future existence either arises or does not arise. Because the afflictions that are able to gather the seeds either accumulate and arise or are extinguished. All the teachings of the world and beyond the world are established truthfully. Only in the inner Dharma (sva-dharma, Buddhism) is there such a great teacher who correctly proclaims to the disciples, and the teacher's designations can be truly obtained, but not in non-Buddhist teachings. Furthermore, in the desire realm (kāma-dhātu, the realm of existence where beings have desires for sensual pleasures and material things), in the various container worlds (bhājana-loka, the material world where beings live), it should...
知譬如王所王國。有情世間。譬如臣民。彼惡天魔。譬如君主。
複次有二世間。一有情世間。二器世間。其器世間。為火災等之所壞滅。有情世間。剎那剎那各各內身任運壞滅。
複次空有二種。一者有為。二者無為。此中有為空。無常恒久久安住不變易法。及我我所。若諸無為唯空。無有我及我所。又此空性離諸因緣。法性所攝。法爾道理為所依趣。此或如是或異或非。遍一切處無不同歸法爾道理。
複次如來不遮能得一切世間邊際。唯遮身行隨往能得世間邊際。此中當依勝義道理。應知世間。若得世間邊際方便。及世邊際。謂于方處有世間想。假名施設增上力故。即由世間若智若想增上力故。說有世間。若想若智增上力故。于諸世間廣起言說。由或見聞或覺或知增上力故。於六觸處。由其五轉。起如實智。名得世間邊際方便。未來諸行因永盡故。名為能到世間邊際。於世因果。如實知故。名世間解。能正任持最後身故。名善運轉世間邊際。于現法中。一切境界愛永盡故。具恒住故。說名能超世間愛者。由如是等所說行相。當知名得世間邊際。
複次非善說法毗奈耶中諸出家者。隨有一惡不善。尋思未生。生時一向能為梵行障礙。如彼生已堅執不捨。此中不行最為殊勝。設有行者。不應
【現代漢語翻譯】 現代漢語譯本：譬如國王所統治的王國，有情世間（指眾生居住的世界）就像臣民，而惡天魔（指阻礙修行的魔）就像君主。 其次，世間分為兩種：一是有情世間，二是器世間（指山河大地等物質世界）。器世間會被火災等災難所毀滅，而有情世間則在每個剎那，其內在的身體都在自然地壞滅。 其次，空有兩種：一是有為（指因緣和合而生的事物），二是無為（指不依賴因緣而存在的真如）。這裡所說的有為空，指的是無常、不恒久、不能長久安住不變易的法，以及『我』和『我所』（指執著于自身和所屬之物）。如果說是無為，那唯有空性，沒有『我』和『我所』。而且，這種空性遠離各種因緣，為法性（指事物本來的性質）所攝，法爾道理（指事物本來的規律）是其所依止的。此空性或者如此，或者不同，或者非如此，遍及一切處，無不歸於法爾道理。 其次，如來（指佛）並不是遮止能夠得到一切世間的邊際，而是遮止通過身體的行動去追逐而得到世間的邊際。這裡應當依據勝義道理（指究竟真實的道理）來理解世間。如果想要得到世間的邊際的方便，以及世間的邊際，那就是對於方處（指特定的方向和位置）有世間的想法，這是假名施設（指爲了方便而設定的名稱）的增上力（指強大的力量）所致。正是由於世間的智慧或想法的增上力，才說有世間。由於想法或智慧的增上力，才對諸世間廣泛地進行言說。由於或者見、或者聞、或者覺、或者知（指通過感官和意識的認知）的增上力，對於六觸處（指眼、耳、鼻、舌、身、意六種感覺器官與外境接觸的場所），通過其中的五轉（指五種不同的認知方式），生起如實智（指符合事物真實情況的智慧），這被稱為得到世間邊際的方便。未來諸行（指未來的行為）的因永遠斷盡，這被稱為能夠到達世間的邊際。對於世間的因果，如實地知曉，這被稱為世間解（指了解世間）。能夠正確地任持最後的身（指最後一次輪迴的身體），這被稱為善運轉世間邊際。在現法（指當下的修行）中，對於一切境界的愛永遠斷盡，具備恒常的安住，這被稱為能夠超越世間愛者。通過如是等等所說的行相，應當知道是得到了世間的邊際。 其次，在非善說法毗奈耶（指不善於說法和戒律）中，那些出家的人，只要有一個惡的不善的尋思（指惡念），在它還沒有產生的時候，如果產生了，就會一直成為梵行（指清凈的行為）的障礙。如果這種惡念已經產生，就堅決地執著而不捨棄，那麼這種不行（指不修行）是最為殊勝的。即使有人修行，也不應該...
【English Translation】 English version: Just as a king rules over his kingdom, the sentient world (referring to the world where beings reside) is like the subjects, and the evil Mara (referring to the demon that obstructs practice) is like the monarch. Furthermore, there are two kinds of worlds: one is the sentient world, and the other is the insentient world (referring to the material world such as mountains and rivers). The insentient world is destroyed by disasters such as fire, while the sentient world, in every instant, its inner body is naturally decaying. Furthermore, there are two kinds of emptiness: one is conditioned (referring to things that arise from causes and conditions), and the other is unconditioned (referring to true suchness that exists independently of causes and conditions). The conditioned emptiness here refers to impermanent, non-eternal, and non-abiding dharmas that are subject to change, as well as 'self' and 'what belongs to self' (referring to attachment to oneself and one's possessions). If it is unconditioned, then there is only emptiness, without 'self' and 'what belongs to self'. Moreover, this emptiness is free from all causes and conditions, is encompassed by Dharmata (referring to the inherent nature of things), and the natural law (referring to the inherent rules of things) is its basis. This emptiness may be so, or different, or not so, pervading all places, without exception returning to the natural law. Furthermore, the Tathagata (referring to the Buddha) does not prevent one from attaining the boundary of all worlds, but prevents one from attaining the boundary of the world by pursuing it through bodily actions. Here, one should understand the world according to the ultimate truth (referring to the ultimate and true principle). If one wants to obtain the means to reach the boundary of the world, as well as the boundary of the world, it is because one has the idea of the world in a particular direction and location, which is due to the increasing power of nominal designation (referring to names set up for convenience). It is precisely because of the increasing power of the wisdom or thought of the world that it is said that there is a world. Due to the increasing power of thought or wisdom, one speaks extensively about the worlds. Due to the increasing power of seeing, hearing, feeling, or knowing (referring to cognition through the senses and consciousness), for the six sense bases (referring to the places where the six sense organs of eye, ear, nose, tongue, body, and mind come into contact with the external environment), through the five transformations within them (referring to five different modes of cognition), one generates true knowledge (referring to wisdom that conforms to the true nature of things), which is called obtaining the means to reach the boundary of the world. The cause of future actions (referring to future actions) is forever exhausted, which is called being able to reach the boundary of the world. Knowing the cause and effect of the world as it truly is, is called understanding the world. Being able to correctly maintain the last body (referring to the body of the last reincarnation), is called skillfully turning the boundary of the world. In the present Dharma (referring to the current practice), the love for all realms is forever exhausted, possessing constant abiding, which is called being able to transcend the lover of the world. Through such aspects as those mentioned, one should know that one has attained the boundary of the world. Furthermore, in a non-well-spoken Dharma Vinaya (referring to those who are not good at speaking the Dharma and precepts), those who have left home, as long as there is one evil unwholesome thought (referring to evil thoughts), if it has not yet arisen, if it arises, it will always become an obstacle to Brahma-conduct (referring to pure conduct). If this evil thought has already arisen, and one firmly clings to it without abandoning it, then this non-practice (referring to non-cultivation) is the most excellent. Even if someone practices, they should not...
堅執。于相續中。不應為作居住依止。何以故。剎那雜染。不能傾動所修梵行。要當相續能傾動故。
複次當知略有二種空住。一者尊勝空住。二者引彼空住。諸阿羅漢觀無我住。如是名為尊勝空住。由阿羅漢法爾尊勝。觀無我住。于諸住中最為尊勝。如是或尊勝所住。或即住尊勝。由此因緣。是故說名尊勝空住。引彼空住者。謂如有一。若行若住。如實了知煩惱有無。知有煩惱。便修斷行。知無煩惱。便生歡喜。生歡喜故。乃至令心證三摩地。由心證得三摩地故。如實觀察諸法無我。晝夜隨學曾無懈廢。如是名為引彼空住。當知此中於內煩惱。如實了知。有知為有。無知為無。是名空性。
複次正見圓滿。已見諦跡諸聖弟子。皆能如實越彼邪空。亦能如實入正不空。以世間道及出世道。修習空性。其義云何。謂於此處彼非有故。正觀為空。若於此處所餘有故。如實知有。譬如客舍於一時間無諸人物。說名為空。於一時間有諸人物。說名不空。或即此舍由無一類。說名為空。謂無材木。或無覆苫。或無門戶。或無關鍵。或隨一分無所有故。然非此舍即舍體空。如是自體所依止身。亦名受趣。亦名想趣。亦名思趣。然此自體所依止身。於一時間。由無一類或受或想。或復思等一切煩惱隨煩惱等。說名為空。
【現代漢語翻譯】 現代漢語譯本： 執著。對於相續（samtan，心識流）來說，不應該作為居住和依賴之處。為什麼呢？因為剎那生滅的雜染（klesha，煩惱）不能動搖所修的梵行（brahmacarya，清凈行），只有相續才能動搖它。
再者，應當知道略有二種空住（shunyata-vihara，安住于空性）：一是尊勝空住，二是引彼空住。諸阿羅漢（arhat，斷盡煩惱的聖者）觀無我住（nairatmya-vihara，安住于無我），這叫做尊勝空住。因為阿羅漢自然尊貴殊勝，觀無我住，在各種住處中最為尊勝。像這樣，或者因為尊勝而安住，或者安住本身就是尊勝的，因為這個緣故，所以叫做尊勝空住。引彼空住是指，如果有人，無論是行走還是站立，都能如實了知煩惱的有無。知道有煩惱，就修斷煩惱之行；知道沒有煩惱，就生起歡喜。因為生起歡喜的緣故，乃至令心證得三摩地（samadhi，禪定）。由於心證得三摩地的緣故，如實觀察諸法無我。日夜隨順修學，從不懈怠廢弛。這叫做引彼空住。應當知道，這裡所說的空性，是指對於內在的煩惱，如實了知，有則知有，無則知無。
再者，正見圓滿，已經見到真諦的聖弟子，都能如實超越那些邪空（mithya-shunyata，錯誤的空性見解），也能如實進入正不空（samyak-ashunyata，正確的非空見解）。以世間道（laukika-marga，世俗的修行方法）和出世間道（lokottara-marga，超越世俗的修行方法）修習空性。它的含義是什麼呢？就是說，因為在這個地方，那個東西沒有，所以正確地觀察為空。如果在這個地方，其餘的東西有，就如實地知道有。譬如客舍，在某個時間沒有人物，就說它是空的；在某個時間有人物，就說它是不空的。或者就是這個客舍，因為缺少某一類東西，所以說它是空的，比如沒有木材，或者沒有屋頂，或者沒有門窗，或者沒有鎖鑰，或者缺少任何一部分，因此說它是空的。然而並非這個客舍的本體就是空的。像這樣，自體所依止的身，也叫做受趣（vedana-gati，感受的趨向），也叫做想趣（samjna-gati，想的趨向），也叫做思趣（cetana-gati，思的趨向）。然而這個自體所依止的身，在某個時間，因為缺少某一類東西，或者缺少受、想，或者缺少思等一切煩惱和隨煩惱等，所以說它是空的。
【English Translation】 English version: Attachment. In the continuum (samtan), it should not be made a dwelling or reliance. Why? Because momentary defilements (klesha) cannot shake the cultivated pure conduct (brahmacarya); only the continuum can shake it.
Furthermore, know that there are briefly two kinds of dwelling in emptiness (shunyata-vihara): one is the supreme dwelling in emptiness, and the other is the leading-to-it dwelling in emptiness. The Arhats (arhat) dwell in the contemplation of no-self (nairatmya-vihara), and this is called the supreme dwelling in emptiness. Because Arhats are naturally supreme and dwell in the contemplation of no-self, it is the most supreme among all dwellings. Thus, either because of the supreme dwelling, or the dwelling itself is supreme, for this reason, it is called the supreme dwelling in emptiness. The leading-to-it dwelling in emptiness refers to someone who, whether walking or standing, truly knows whether afflictions are present or absent. Knowing that afflictions are present, they cultivate the practice of abandoning them; knowing that afflictions are absent, they generate joy. Because of generating joy, they cause the mind to attain samadhi. Because the mind attains samadhi, they truly observe that all dharmas are without self. Day and night, they follow and learn without懈怠廢弛. This is called the leading-to-it dwelling in emptiness. Know that here, emptiness refers to truly knowing internal afflictions, knowing that they are present when they are present, and knowing that they are absent when they are absent.
Furthermore, those noble disciples with complete right view, who have already seen the path of truth, can truly transcend those wrong emptinesses (mithya-shunyata), and can also truly enter into right non-emptiness (samyak-ashunyata). They cultivate emptiness with worldly paths (laukika-marga) and supramundane paths (lokottara-marga). What is its meaning? It means that because that thing is not present in this place, one correctly observes it as empty. If other things are present in this place, one truly knows that they are present. For example, a guest house is said to be empty at a certain time when there are no people, and it is said to be not empty at a certain time when there are people. Or this guest house is said to be empty because it lacks a certain kind of thing, such as lacking wood, or lacking a roof, or lacking doors and windows, or lacking locks and keys, or lacking any part. However, it is not that the essence of this guest house is empty. Likewise, the body on which the self relies is also called the tendency of feeling (vedana-gati), also called the tendency of perception (samjna-gati), and also called the tendency of thought (cetana-gati). However, this body on which the self relies is said to be empty at a certain time because it lacks a certain kind of thing, or lacks feeling, perception, or thought, or all afflictions and secondary afflictions.
於一時間由有一類。說名不空。或即自體所依止身。於一時間。由無一類或眼或耳或鼻或舌或身一分。或意一分。說名為空。然非自體所依止身。即自身體一切皆空。當知此中總略義者。若觀諸法所有自性畢竟皆空。是名于空顛倒趣入。亦名違越佛所善說法毗奈耶。若觀諸法由自相故。一類是有。一類非有。此有非有畢竟遠離。又觀有性於一時間。一分遠離。於一時間。一分不離。如是名為于彼空性無有顛倒。如實趣入。以世間道修空性者。謂聖弟子住遠離處。先於城邑聚落人想。作意思惟。次復思惟阿練若想。彼即觀察于自身中此想為空。謂人邑等想。此想不空。謂阿練若想。又余不空。謂阿練若想為緣阿練若想相應諸受思等。或即此想由一類故。觀之為空。謂無粗重不寂靜住。及熾然等。由一類故。觀為不空。謂有微細極寂靜住。離熾然等。又即于彼能取山林卉木禽獸等阿練若差別相想。無復思惟。但思惟地無別相想。又即于彼能取險惡高下不平。多諸刺棘瓦礫等地差別相想。無復思惟。但思惟地平坦細滑。猶如掌中無別相想。從此次第除色想等。漸次思惟空處。識處。無所有處差別相想。後於非想非非想處所有相想作意思惟。於一切處如前所說。歷觀空性。觀諸下地有粗想等。觀諸上地有靜想等。如是名為諸聖
【現代漢語翻譯】 現代漢語譯本 在某個時候，存在著一類事物，被稱為『不空』（Asunya，非空）。或者說，就是自體所依賴的身體。在某個時候，由於缺少一類事物，例如眼睛、耳朵、鼻子、舌頭、身體的一部分，或者意識的一部分，被稱為『空』（Sunyata，空性）。然而，並非自體所依賴的身體，即自身的一切都空無。應當知道，這裡總括的含義是：如果觀察諸法的所有自性畢竟是空，這被稱為對空顛倒趣入，也叫做違背佛所善說的法和毗奈耶（Vinaya，戒律）。如果觀察諸法由於自相的緣故，一類是有，一類是非有，這種有和非有畢竟是遠離的。又觀察有性在某個時候，一部分是遠離的，在某個時候，一部分是不遠離的。像這樣，就叫做對於彼空性沒有顛倒，如實趣入。以世間道修習空性的人，是指聖弟子住在遠離之處，先對於城邑聚落的人的念想，作意思惟。然後又思惟阿練若（Aranya，寂靜處）的念想。他們就觀察在自身中，這個念想是空的，指的是人、城邑等的念想。這個念想是不空的，指的是阿練若的念想。還有其他不空的，指的是以阿練若的念想為緣，與阿練若的念想相應的諸受、思等。或者就是這個念想，由於一類緣故，觀察它是空的，指的是沒有粗重、不寂靜的住處，以及熾燃等。由於一類緣故，觀察它是不空的，指的是有微細、極寂靜的住處，遠離熾燃等。又對於能夠取山林、卉木、禽獸等阿練若差別相的念想，不再思惟，只是思惟地沒有差別相的念想。又對於能夠取險惡、高下不平、多諸刺棘瓦礫等地的差別相的念想，不再思惟，只是思惟地是平坦細滑，猶如掌中沒有差別相的念想。從這次第去除色想等，漸漸地思惟空處（Akasadhātu，空無邊處）、識處（Vijnanadhatu，識無邊處）、無所有處（Ākiñcanyāyatana，無所有處）的差別相的念想。然後在非想非非想處（Nevasaññānāsaññāyatana，非想非非想處）所有相的念想作意思惟。在一切處，如前面所說，歷觀空性。觀察諸下地有粗想等，觀察諸上地有靜想等。像這樣，就叫做諸聖
【English Translation】 English version At one time, there is a category called 'not empty' (Asunya). That is, the body on which the self relies. At one time, due to the absence of a category, such as an eye, an ear, a nose, a tongue, a part of the body, or a part of the mind, it is called 'empty' (Sunyata). However, it is not that the body on which the self relies, that is, everything of the self, is empty. It should be known that the general meaning here is: if one observes that the inherent nature of all dharmas is ultimately empty, this is called entering into emptiness in a reversed way, and it is also called violating the Dharma and Vinaya (Vinaya) well taught by the Buddha. If one observes that dharmas, due to their own characteristics, are partly existent and partly non-existent, this existence and non-existence are ultimately distant. Furthermore, if one observes that existence is partly distant at one time and partly not distant at one time, this is called entering into that emptiness without reversal, in accordance with reality. Those who cultivate emptiness through worldly paths are the noble disciples who dwell in secluded places. First, they contemplate the thought of people in cities and villages. Then, they contemplate the thought of Aranya (Aranya, quiet place). They then observe that this thought is empty in themselves, referring to the thought of people, cities, etc. This thought is not empty, referring to the thought of Aranya. There are also other non-emptinesses, referring to the feelings, thoughts, etc. that are related to the thought of Aranya. Or, due to one category, this thought is observed as empty, referring to the absence of coarse, unquiet dwelling, and burning, etc. Due to one category, it is observed as not empty, referring to the presence of subtle, extremely quiet dwelling, away from burning, etc. Furthermore, regarding the thought of distinguishing characteristics of Aranya, such as mountains, forests, plants, birds, and animals, one no longer contemplates, but only contemplates the thought of the earth without distinguishing characteristics. Furthermore, regarding the thought of distinguishing characteristics of the earth, such as dangerous, uneven, thorny, and gravelly places, one no longer contemplates, but only contemplates the thought of the earth being flat and smooth, like the palm of one's hand without distinguishing characteristics. From this sequence, one gradually contemplates the distinguishing characteristics of the space element (Akasadhātu), the consciousness element (Vijnanadhatu), and the nothingness element (Ākiñcanyāyatana). Then, one contemplates the thought of all characteristics in the realm of neither perception nor non-perception (Nevasaññānāsaññāyatana). In all places, as mentioned before, one observes emptiness throughout. One observes that the lower realms have coarse thoughts, etc., and one observes that the higher realms have quiet thoughts, etc. This is called the noble
弟子。以世間道。修習空性。當知為趣乃至上極無所有處。漸次離欲。自斯已后修聖道行。漸次除去無常行等。能趣非想非非想處。畢竟離欲。彼于爾時自觀身中空無諸想。謂一切漏一向寂靜。永離熾然。又觀身中有法不空。謂此依止為緣。六處展轉互相任持。乃至壽住為緣諸清凈法。無有壞滅。當知世尊于昔修習菩薩行位。多修空住故。能速證阿耨多羅三藐三菩提。非如思惟無常苦住。是故今者證得上妙菩提住已由昔串習隨轉力故。多依空住。
複次有二種空。一者應所證空。二者應所修空。若諸苾芻樂依雜住。於此二種。不能成辦。應所證空不能證故。應所修空不能修故。因於二種不成辦故。當知退失四種妙樂。謂於一切攝受惡事遽務眾苦。皆悉解脫妙出離樂。解脫貪慾瞋恚等事初靜慮中妙遠離樂。尋伺止息妙寂靜樂。二解脫攝無所造作無恐怖。攝妙等覺樂。二解脫者。一時愛心解脫。二不動心解脫。若阿羅漢根性鈍故。於世間定是其退法。未能解脫所有定障故。名時愛心解脫。以退法故。時時退失。時時現前故。說名時。于現法樂喜欲證住故。說名愛。不動心解脫者。謂阿羅漢根性利故。是不退法。一切皆以無漏道力。而得解脫。於一切種都無退失。當知此中決定義。是三昧耶義。余如前說。無所造作無
【現代漢語翻譯】 現代漢語譯本：弟子問道：『如果以世間道，修習空性，應當知道這是爲了達到乃至上極無所有處（既非想非非想處之上的境界）。通過逐漸地遠離慾望，然後修習聖道之行，逐漸除去無常行等等，能夠達到非想非非想處（佛教禪定中的最高境界），最終完全脫離慾望。』那時，他們觀察自身，發現其中空無諸想，認為一切煩惱都徹底寂靜，永遠脫離了熾熱的痛苦。然而，他們也觀察到自身中有不空之法，即以此依止為緣，六處（眼、耳、鼻、舌、身、意）相互支援，乃至壽命存在為緣，各種清凈之法都不會壞滅。 『應當知道，世尊在過去修習菩薩行位時，因為多修空住，所以能夠迅速證得阿耨多羅三藐三菩提（無上正等正覺，即最高的智慧和覺悟）。這不像思惟無常苦住那樣。因此，現在證得上妙菩提住之後，由於過去串習的力量，世尊仍然多依空住。』 『此外，有兩種空：一是應所證空，二是應所修空。如果各位比丘喜歡依雜住，那麼對於這兩種空，都不能成就。因為應所證空不能證得，應所修空不能修習。因為對於這兩種空不能成就，應當知道會退失四種妙樂。這四種妙樂是：從一切攝受惡事、遽務眾苦中解脫的妙出離樂；從解脫貪慾、瞋恚等事的初靜慮（佛教禪定中的第一層境界）中獲得的妙遠離樂；尋伺止息的妙寂靜樂；以及二解脫所攝的無所造作、無恐怖的妙等覺樂。』 『二解脫是指：一時愛心解脫和不動心解脫。如果阿羅漢（佛教修行證果者）根性遲鈍，那麼世間禪定對他來說是退法。因為未能解脫所有定障，所以稱為時愛心解脫。因為是退法，所以時時退失，時時現前，因此稱為『時』。因為對於現法樂喜欲證住，所以稱為『愛』。不動心解脫是指阿羅漢根性銳利，是不退法。一切都以無漏道力而得解脫，在一切方面都不會退失。應當知道，這裡決定義是三昧耶（誓約，本誓）的意義，其餘如前所述。無所造作，無…』
【English Translation】 English version: Disciple: 'If one cultivates emptiness through worldly paths, know that it is to reach even the highest state of neither perception nor non-perception (the state beyond the realm of neither perception nor non-perception). By gradually detaching from desires, and then practicing the path of the holy, gradually removing impermanent practices, one can reach the state of neither perception nor non-perception (the highest state in Buddhist meditation), ultimately completely free from desires.' At that time, they observe their own bodies and find them empty of all thoughts, considering all defilements to be completely tranquil, forever free from burning suffering. However, they also observe that there are non-empty dharmas (laws, principles) within their bodies, namely, that based on this reliance, the six sense bases (eye, ear, nose, tongue, body, mind) support each other, and even with lifespan as the condition, various pure dharmas will not be destroyed. 'It should be known that when the World Honored One (Shìzūn) was cultivating the Bodhisattva path in the past, because he cultivated dwelling in emptiness extensively, he was able to quickly attain Anuttara-samyak-sambodhi (Ānòuduōluósānmiǎosānpútí) (unexcelled complete enlightenment, the highest wisdom and awakening). This is not like contemplating dwelling in impermanence and suffering. Therefore, now that he has attained the supreme Bodhi (pútí) dwelling, due to the power of past habitual tendencies, the World Honored One still dwells in emptiness extensively.' 'Furthermore, there are two types of emptiness: one is the emptiness to be realized, and the other is the emptiness to be cultivated. If you, Bhikshus (bǐqiū) (Buddhist monks), enjoy dwelling in mixed company, then with regard to these two types of emptiness, you will not be able to accomplish them. Because the emptiness to be realized cannot be realized, and the emptiness to be cultivated cannot be cultivated. Because you cannot accomplish these two types of emptiness, you should know that you will lose four kinds of wonderful bliss. These four kinds of wonderful bliss are: the wonderful bliss of liberation from all grasping of evil deeds, urgent affairs, and various sufferings; the wonderful bliss of detachment obtained from the first Dhyana (chánnà) (the first level of Buddhist meditation), which is liberation from greed, hatred, and other such things; the wonderful bliss of tranquility from the cessation of seeking and investigation; and the wonderful bliss of equal awakening encompassed by the two liberations of non-doing and non-fear.' 'The two liberations refer to: liberation of the mind of temporary love and liberation of the immovable mind. If an Arhat (āluóhàn) (one who has attained enlightenment) has dull faculties, then worldly samadhi (sānmèi) (meditative concentration) is a declining dharma for him. Because he has not been able to liberate all the obstructions to samadhi, it is called liberation of the mind of temporary love. Because it is a declining dharma, it is lost from time to time and appears from time to time, therefore it is called 'temporary'. Because he desires to realize and dwell in the bliss of the present dharma, it is called 'love'. Liberation of the immovable mind refers to an Arhat with sharp faculties, which is a non-declining dharma. Everything is liberated by the power of the unconditioned path, and there is no loss in any way. It should be known that the definitive meaning here is the meaning of Samaya (sānmàyé) (vow, original vow), and the rest is as previously stated. Non-doing, non...'
恐怖者。當知無有異類可得。令阿羅漢心。于中染彼變異故。生愁嘆等。應所證空。略有二種。一者外空。二者內空。外空者。謂超過一切五種色想。則五妙欲之所引發。于離欲貪正能作證。內空者。謂于內諸行。斷增上慢。正能作證。應所修空。亦有二種。一于內外諸境界中。修無我見。二即于彼修無常見。此四種空。當知四行為所依止。外空以內住心增上緣力。離所生樂。滋潤其身。為所依止。及我慢遍知內空。以內外空。于內外法。修無我見。為所依止。無我見以即于彼修無常見。為所依止。無常見以聞正法如理作意。為所依止。又於此中。若諸苾芻為離欲貪。精勤修學。觀察作意增上力故。于欲界系諸不凈相。勉勵思惟。彼于外空未作證故。于其正道未善修故。趣染習故。于外空性。心不證入。不愛樂故。便於其中。由我慢門。心不流散。等隨觀察。以寂靜相。思惟內空。彼由我慢未永斷故。于其正道。未善修故。亦於此中。心不證入。遂于內外一切行中。修無我見。于無我見。未善修故。亦于其中。心不證入。乃于內外一切行中。修無常見。令心不動。于諸行中。見無常故。一切種動皆無所有故。無常見名不動界。由於是處心無不勝解故。以正慧如實通達。或緣不凈。或緣慈悲。或緣息念所有境界。或緣諸
【現代漢語翻譯】 現代漢語譯本 恐怖者：應當知道沒有不同的種類可以獲得，使阿羅漢（Arhat，已證得涅槃的聖人）的心，在其中沾染那些變異，因此產生憂愁嘆息等。應當證悟的空性，大致有兩種：一是外空，二是內空。外空是指超越一切五種色想，也就是五妙欲所引發的，對於遠離欲貪能夠真正地作證。內空是指對於內在的諸行，斷除增上慢，能夠真正地作證。應當修習的空性，也有兩種：一是在內外一切境界中，修習無我見，二是就在那些境界中修習無常見。這四種空性，應當知道是以四種行為所依止。外空以內住心增上緣的力量，遠離所生的快樂，滋潤他的身體，作為所依止。以及我慢遍知內空，以內外空，對於內外之法，修習無我見，作為所依止。無我見以就在那些境界中修習無常見，作為所依止。無常見以聽聞正法如理作意，作為所依止。又在這裡面，如果那些比丘（Bhikkhu，佛教僧侶）爲了遠離欲貪，精勤修學，觀察作意的增上力，對於欲界所繫的各種不凈之相，勉勵思惟。他們因為對外空沒有作證，對於正確的道路沒有好好修習，趨向于染習，對於外空的空性，心不證入，不愛樂的緣故，就在其中，由我慢之門，心不流散，等同地隨順觀察，以寂靜之相，思惟內空。他們由於我慢沒有永遠斷除，對於正確的道路，沒有好好修習，也在這裡面，心不證入。於是對於內外一切行中，修習無我見。對於無我見，沒有好好修習，也就在其中，心不證入。乃至於對於內外一切行中，修習無常見，使心不動。在諸行中，見到無常的緣故，一切種類的動搖都沒有的緣故，無常見名為不動界。由於這個地方心沒有不勝解的緣故，以正確的智慧如實通達，或者緣于不凈，或者緣于慈悲，或者緣于息念所有的境界，或者緣于諸
【English Translation】 English version Terror. It should be known that there are no different kinds to be obtained, causing the Arhat's (Arhat, a saint who has attained Nirvana) mind to be tainted by those variations, thus producing sorrow, lamentation, and so on. The emptiness to be realized is roughly of two kinds: one is external emptiness, and the other is internal emptiness. External emptiness refers to transcending all five kinds of form-thoughts, which are induced by the five subtle desires, and being able to truly bear witness to being free from desire and greed. Internal emptiness refers to, with regard to the internal activities, cutting off increased pride and being able to truly bear witness. The emptiness to be cultivated is also of two kinds: one is to cultivate the view of no-self in all internal and external realms, and the other is to cultivate impermanence in those realms. These four kinds of emptiness should be known to be based on four kinds of conduct. External emptiness relies on the power of the increased condition of dwelling the mind internally, being apart from the joy that is produced, nourishing his body. And the pervasive knowledge of self-conceit and internal emptiness, with internal and external emptiness, cultivating the view of no-self with regard to internal and external dharmas, as the basis. The view of no-self relies on cultivating impermanence in those realms as the basis. Impermanence relies on hearing the correct Dharma and attending to it properly as the basis. Furthermore, within this, if those Bhikkhus (Bhikkhu, Buddhist monks) diligently study in order to be free from desire and greed, observing the increased power of attention, diligently contemplating the various impure aspects related to the desire realm. Because they have not borne witness to external emptiness, and have not properly cultivated the correct path, tending towards defilement, their minds do not enter into the emptiness of external emptiness, and because they do not love it, within it, through the gate of self-conceit, their minds are not scattered, equally following observation, contemplating internal emptiness with a tranquil aspect. Because their self-conceit has not been permanently cut off, and they have not properly cultivated the correct path, also within this, their minds do not enter into it. Therefore, in all internal and external activities, they cultivate the view of no-self. Because they have not properly cultivated the view of no-self, also within it, their minds do not enter into it. And so, in all internal and external activities, they cultivate impermanence, causing the mind to be unmoving. Because they see impermanence in all activities, and because all kinds of movement are non-existent, impermanence is called the immovable realm. Because in this place the mind has no non-supreme understanding, with correct wisdom, they truly understand, either based on impurity, or based on loving-kindness, or based on all realms of mindfulness, or based on all
行無常境界。於三摩地。極多修習為因緣故。令心調柔。由是漸次於一切處皆能證入。由此因緣于所證空能證圓滿。因於所證得圓滿故。其心解脫一切能順下上分結。由此因緣于所修空能修圓滿。因於所修得圓滿故。成就無學正見等法。若於是時。乃至於空。未能證入。當知此時是異生位。若時證入。是有學位。若時修習已得圓滿是無學位。為令此修得圓滿故。勤修正行。令心證入。以善尋思而正尋思。則于其中能善知量。離諸雜染而起言說。于經行處能正經行。于所坐處能正安坐。于如是等一切處所。皆善知量。如是行時。清凈為先。于其住時。亦得清凈。其間能以觀察作意。數數觀察現行煩惱。凈修治心。如是能趣一向成就諸白凈法。一切魔怨所不能奪。及彼一切惡不善法四種雜染謂後有因性故。現法身心遍燒惱故。惡趣因性故。生等眾苦因性故。言說有二。一者隨逐音聲勝解言說。二者隨逐法隨法行言說。第一言說。是于正法受持讀誦。請問徴核之所發起。第二言說。是于所緣令心安住究竟解脫。施設教授之所發起。若為是義如來出世。諸弟子眾隨入聖教。應勤修習如是善法。若於彼法毗奈耶中。無一切種所修梵行。當知亦無修梵行者。以于其中無梵行故。稱梵行者皆修邪行。師弟展轉。互相觸惱。各自許有尊
【現代漢語翻譯】 現代漢語譯本 行無常境界：在三摩地（Samadhi，禪定）中，通過極多的修習作為因緣，使心調柔。由此逐漸在一切處都能證入。因為這個因緣，對於所證的空效能證得圓滿。因為對於所證的空性得到圓滿，他的心就能解脫一切順於下分結（Orambhagiya-samyojana，導致輪迴于欲界的五種結縛，即身見、戒禁取見、疑、貪慾、嗔恚）和上分結（Urdhvabhagiya-samyojana，導致輪迴於色界和無色界的五種結縛，即色界貪、無色界貪、掉舉、慢、無明）。因為這個因緣，對於所修的空效能修得圓滿。因為對於所修的空性得到圓滿，就能成就無學（Asekha，不再需要學習）的正見等法。 如果在這個時候，乃至對於空性，還未能證入，應當知道此時是異生位（Prthag-jana，凡夫位）。如果證入了，是有學位（Saiksha，還在學習的聖者）。如果修習已經得到圓滿，是無學位（Asekha，阿羅漢）。爲了使這種修習得到圓滿，勤奮修正行，使心證入。以善於尋思而正確地尋思，那麼在其中就能很好地知道分寸，遠離各種雜染而開始言說。在經行處能正確地經行，在所坐處能正確地安坐。對於像這樣的一切處所，都能很好地知道分寸。像這樣行走時，以清凈為先。在居住時，也能得到清凈。期間能以觀察作意（Vipassana-manasikara，內觀作意），數數觀察現行的煩惱，清凈修治心。像這樣能趣向於一向成就各種白凈法，一切魔怨所不能奪，以及那些一切惡不善法。 四種雜染：一是後有因性（導致未來果報的性質），二是現法身心遍燒惱（在今生使身心普遍燃燒惱害），三是惡趣因性（導致墮入惡道的性質），四是生等眾苦因性（導致生等各種痛苦的性質）。 言說有兩種：一是隨逐音聲勝解言說（跟隨聲音和理解的言說），二是隨逐法隨法行言說（跟隨佛法和依法修行的言說）。第一種言說，是對於正法受持讀誦，請問征核（考證覈實）所發起的。第二種言說，是對於所緣境使心安住，究竟解脫，施設教授（設立教導）所發起的。爲了這個意義，如來出世，諸弟子眾隨入聖教，應當勤奮修習像這樣的善法。如果在那個法和毗奈耶（Vinaya，戒律）中，沒有一切種所修的梵行（Brahmacarya，清凈行），應當知道也沒有修梵行者。因為在其中沒有梵行，稱作梵行者的人都修的是邪行。師父和弟子輾轉，互相觸惱，各自認為自己有尊。
【English Translation】 English version The realm of impermanence: Through cultivating extensively in Samadhi (concentration), the mind becomes pliable. Gradually, one can realize it in all situations. Due to this cause, one can perfect the realization of emptiness. Because of perfecting the realization of emptiness, one's mind can be liberated from all fetters that lead to lower (Orambhagiya-samyojana, the five lower fetters that bind one to the realm of desire: self-view, clinging to rites and rituals, doubt, sensual desire, and ill-will) and higher realms (Urdhvabhagiya-samyojana, the five higher fetters that bind one to the realms of form and formlessness: craving for form, craving for formlessness, conceit, restlessness, and ignorance). Because of this cause, one can perfect the practice of emptiness. Because of perfecting the practice of emptiness, one can attain the Dharma of Right View of the Asekha (no more learning stage). If, at this time, one has not yet realized emptiness, know that this is the stage of a Prthag-jana (ordinary being). If one has realized it, it is the stage of a Saiksha (learner). If the practice has been perfected, it is the stage of an Asekha (Arhat). To perfect this practice, diligently cultivate the right practice, so that the mind can realize it. By contemplating well and contemplating correctly, one can know the measure well, be free from all defilements, and begin to speak. One can walk correctly in the walking meditation area, and sit correctly in the sitting area. In all such places, one can know the measure well. When walking in this way, purity comes first. When dwelling, one can also attain purity. In between, one can use Vipassana-manasikara (insightful attention) to repeatedly observe the afflictions that are present, and purify and cultivate the mind. In this way, one can move towards the complete attainment of all pure and white Dharmas, which cannot be taken away by any Mara or enemy, and all evil and unwholesome Dharmas. The four kinds of defilements: first, the nature of causing future existence; second, the burning and afflicting of body and mind in the present life; third, the nature of causing evil destinies; and fourth, the nature of causing suffering such as birth. There are two kinds of speech: first, speech that follows sound and understanding; second, speech that follows the Dharma and the practice of the Dharma. The first kind of speech is initiated by upholding, reciting, questioning, and verifying the Right Dharma. The second kind of speech is initiated by settling the mind on the object of focus, ultimate liberation, and establishing teachings. For this meaning, the Tathagata appears in the world, and the disciples follow the holy teachings. One should diligently cultivate such good Dharmas. If in that Dharma and Vinaya (discipline), there is no Brahmacarya (pure conduct) being cultivated, know that there are also no practitioners of Brahmacarya. Because there is no Brahmacarya in it, those who call themselves practitioners of Brahmacarya are all practicing wrong conduct. The teacher and disciples, in turn, annoy each other, each claiming to have respect.
卑體式。于正法中。二俱可得。若有棄捨大果大利應所證空。應所修空。為極下劣。有大罪過。利養恭敬愛味所漂。多習邪行。當知彼為大梵行災之所觸惱。彼由如是耽嗜愛著利養恭敬。自逼惱故。于能隨順解脫言教。不欲聽聞。雖為宣說。不能屬耳。或為貪著利養恭敬增上力故。而強聽聞。無心求解。不欲修行不為究竟善自調伏。乃至不為證般涅槃。由如是事。憎惡大師。行不平等。以于廣大現前恩德。不能報故。當知此中總略義者。謂善說法毗奈耶中。既出家已。由四因緣。如於自己正所應行。而不能行。如於大師聖教。出家正所應行。亦不能行。謂樂相雜住故。隨順隨逐音聲。勝解言說故。耽著利養恭敬故。由此耽著增上緣力。聽聞正法。不修自利利他行故。又佛世尊不欲自顯能善御眾。而攝徒眾。唯深哀愍諸有情故。由是因緣。於行邪行。弟子眾中。能無護惜分明示語。寧使弟子由此分明粗利益語。現舍正法及毗奈耶。當獲利益。勿令住此廣興邪行。
瑜伽師地論卷第九十 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九十一
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事處擇攝第二之三
複次嗢拖南曰。
離欲未離欲 問因緣染路
【現代漢語翻譯】 現代漢語譯本 以卑劣的心態，在真正的佛法中，兩種情況都有可能發生。如果有人拋棄了本應證得的、能帶來巨大成果和利益的空性（Śūnyatā），以及本應修習的空性，那將是非常低劣的行為，犯下極大的罪過。被利益供養、恭敬愛慕所迷惑，經常習行邪惡的行為，應當知道他們是被梵行（Brahmacarya）的災難所觸惱。由於如此耽溺於對利益供養和恭敬的貪愛執著，他們自我逼迫惱亂，對於能夠順應解脫的言教，不願聽聞，即使為他們宣說，也不能專心聽取。或者因為貪著利益供養的強大力量，而勉強聽聞，卻無心求解，不願修行，不為徹底地自我調伏，甚至不為證得般涅槃（Parinirvana）。由於這些原因，他們憎惡大師（Śāstā），行為不公正，因為他們不能報答大師所給予的廣大而直接的恩德。應當知道，這裡總括的意義是：在善於宣說佛法和戒律的教法中，既然已經出家，由於四種因緣，就不能像自己真正應該做的那樣去做，也不能像對大師的聖教，出家者真正應該做的那樣去做。這四種因緣是：喜歡與人雜居，隨順追逐他人的聲音，對言語的錯誤理解，以及耽著于利益供養和恭敬。由於這種耽著的增強，聽聞正法，卻不修習自利利他的行為。此外，佛陀世尊（Buddha Śāstā）不希望自己顯得善於管理大眾，而攝受徒眾，只是深深地哀憫一切有情眾生。由於這個原因，對於行邪行的弟子眾中，能夠毫不顧惜地分明指示，寧可讓弟子因為這些分明而粗糙的利益之語，現在就捨棄正法和戒律，從而獲得利益，也不要讓他們住在這裡廣泛地興起邪行。
《瑜伽師地論》第九十卷 大正藏第30冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》第九十一卷
彌勒菩薩（Maitreya Bodhisattva）說
三藏法師玄奘（Xuanzang）奉詔翻譯 攝事分中契經事處擇攝第二之三
其次，總結如下：
離欲和未離欲，問因緣和染污的途徑。
【English Translation】 English version With a base attitude, in the true Dharma, both situations are possible. If someone abandons the emptiness (Śūnyatā) that should be attained, which brings great results and benefits, and the emptiness that should be practiced, it would be a very inferior act, committing a great sin. Being deluded by profit, offerings, respect, and love, and frequently practicing evil deeds, one should know that they are afflicted by the calamities of Brahmacarya (pure conduct). Because of such indulgence in the attachment to profit, offerings, and respect, they self-torment and trouble themselves, and are unwilling to listen to the teachings that can accord with liberation. Even if it is preached to them, they cannot listen attentively. Or, because of the strong power of attachment to profit and offerings, they reluctantly listen, but have no intention to seek understanding, are unwilling to practice, do not strive for thorough self-discipline, and even do not strive to attain Parinirvana (complete nirvana). Because of these reasons, they hate the Teacher (Śāstā), and act unjustly, because they cannot repay the vast and direct kindness given by the Teacher. It should be known that the summarized meaning here is: in the teachings that are good at expounding the Dharma and Vinaya (discipline), since one has already renounced the world, due to four causes, one cannot do what one should truly do, nor can one do what a renunciate should truly do regarding the Teacher's holy teachings. These four causes are: liking to live in mixed company, following and chasing after the voices of others, misunderstanding speech, and being attached to profit, offerings, and respect. Due to the increased power of this attachment, one hears the true Dharma, but does not practice the actions of benefiting oneself and others. Furthermore, the Buddha Śāstā (Buddha Teacher) does not wish to appear good at managing the assembly, and accepting disciples, but only deeply pities all sentient beings. Because of this reason, among the disciples who practice evil deeds, one can clearly instruct without hesitation, rather let the disciples abandon the true Dharma and Vinaya now because of these clear and rough words of benefit, thereby gaining benefit, than let them stay here and widely promote evil deeds.
Yoga-bhūmi Śāstra, Scroll Ninety Taisho Tripitaka, Volume 30, No. 1579, Yoga-bhūmi Śāstra
Yoga-bhūmi Śāstra, Scroll Ninety-One
Said by Maitreya Bodhisattva (Maitreya Bodhisattva)
Translated by the Tripiṭaka Master Xuanzang (Xuanzang) under Imperial Order Selection and Collection of Sūtra Matters in the Section on Collected Topics, Second of Three
Next, the summary is as follows:
Detached from desire and not detached from desire, ask about the causes and conditions and the paths of defilement.
保命著處等 皆廣說應知
若有苾芻。于其欲界或已離欲。或未離欲。於五妙欲意所識法。定地三世。由三種纏及彼根本所有隨眠。正雜染時。于現法中。不任趣證究竟涅槃。當知此中由過去世。依彼取識。由未來世。屬彼取識。由現在世。著彼取識。由彼根本所有隨眠。墮在相續常隨逐故。執彼取識。與此相違。無雜染時于現法中。堪能趣證究竟涅槃。
複次于聖教中。當知有四如理問者。一有凈信。若諸長者。若長者子。二具聰慧多聞苾芻。三是大師親承侍者。四即大師。有二因緣。佛于弟子知而故問。謂觀弟子雖欲請問。而無無畏。或於其義無所了知。為遮現在未來過故。為令正法得久住故。
複次由二因緣。說六識身。以內六處為因。以外六處為緣。謂內六處為彼種子所依附故。又內六處相續一類。如先所得畢竟轉故。境界不爾。非彼種子所依附故。又非一類相續轉故。
複次由二種相。當總了知一切雜染。一者一切雜染自性。二者一切雜染行路。言自性者。所謂欲貪與諸雜染為根本故。言行路者。謂內外處。能取所取有差別故。
複次若諸苾芻。於二處所。等隨觀察。若行若住。如理作意為所依止。於二雜染。應脫其心。云何名為於二處。所謂自保命忽然夭喪。不善
心殞往諸惡趣。云何名為如理作意為所依止。復於何等二種雜染。應脫其心。謂我寧遭種種楚撻損害。於己諸處之身。勿復令我不善心殞生諸惡趣。又我應當與喜樂俱如實觀察。為欲對治現行不善。懇勵修習諸行無常。若經行時。于諸境界執取諸相。執取隨好所有雜染。令心解脫。遠離住時。于諸不善種種尋思所有雜染。令心解脫。當知此中第一雜染。是相似因。第二雜染是相似果。又二雜染現在轉時。生於二處。謂自保命。即于爾時倏歸夭喪。不善心殞往諸惡趣。是故於彼二種雜染。一剎那中深見過患。發生慚愧尚為妙善。況能相續。
復有眾多魔所歸向所有雜染著安足處。智者了知應當遠避。謂已離欲諸異生類系屬定生喜樂諸處所有愛味著安足處。未離欲者于妙五欲受為依故。喜樂諍競貪愛耽染著安足處。于恩于怨。諸有情所一切愛恚著安足處。廣大上品能引境界順樂順苦所求所尋所可貪愛所有三世著安足處。當知此中。可欣可樂可愛可意諸句差別。如前已辯。不可欣者。于未來世。不可樂故。不可樂者。於過去世。由隨憶念不可樂故。不可愛者。于諸境界。不可樂故。不可意者。由於諸受不可樂故。又言苦者。即于境界不可樂故。言損惱者。即于諸受不可樂故。言違背者。於過去世不可樂故。言逆意者。
【現代漢語翻譯】 現代漢語譯本：心懷惡念將墮入惡道。什麼叫做以如理作意為依靠？又應當使心從哪兩種雜染中解脫出來？意思是說，我寧願遭受各種鞭打和損害，加諸於我的身體，也不要再讓我的不善之心產生，從而墮入惡道。而且我應當帶著喜悅和快樂，如實地觀察，爲了對治當下生起的不善，努力修習諸行無常的道理。如果在經行時，對於各種境界執取表相，執取細微之處，所有這些雜染，都要讓心從中解脫出來。遠離居住的地方時，對於各種不善的思緒，所有這些雜染，都要讓心從中解脫出來。應當知道，這其中第一種雜染是相似的因，第二種雜染是相似的果。而且這兩種雜染在現在運轉時，產生於兩個地方。就是爲了保全性命，卻在那個時候突然遭遇夭折，不善的心念導致墮入惡道。因此，對於那兩種雜染，在一剎那間深刻地看到它的過患，產生慚愧之心，尚且是極好的，更何況能夠相續不斷地這樣做呢？ 還有許多被魔所引導的雜染，執著于安足之處。智者明白后應當遠離。就是那些已經脫離慾望的異生類，他們被束縛于註定產生喜樂的各種地方，對這些地方的喜愛和執著就是安足之處。那些沒有脫離慾望的人，因為把美好的五欲作為依靠，爲了喜樂而爭鬥，貪愛和沉溺於其中，這就是安足之處。對於有恩的和有怨的，所有有情眾生，一切的愛和恨就是安足之處。廣大的、上品層次的、能夠引誘境界的、順應快樂和順應痛苦的，所追求的、所尋覓的、可以貪愛的，所有這些三世的執著就是安足之處。應當知道，這裡面，『可欣』、『可樂』、『可愛』、『可意』這些詞語的差別，如同前面已經辨析過的那樣。『不可欣』，是指對於未來世來說，是不可喜悅的。『不可樂』，是指對於過去世來說，由於隨之憶念而感到不可喜悅。『不可愛』，是指對於各種境界來說，是不可喜悅的。『不可意』，是指對於各種感受來說，是不可喜悅的。而且說『苦』，就是指對於境界來說，是不可喜悅的。說『損惱』，就是指對於各種感受來說，是不可喜悅的。說『違背』，是指對於過去世來說，是不可喜悅的。說『逆意』，
【English Translation】 English version: A mind that perishes towards evil destinies. What is called relying on appropriate attention? And from what two kinds of defilements should one liberate the mind? It means, I would rather suffer all kinds of beatings and harms inflicted upon my body than allow my unwholesome mind to arise again, leading to evil destinies. Moreover, I should observe with joy and happiness, truly and clearly, and in order to counteract the present unwholesome actions, diligently practice the impermanence of all phenomena. If, while walking, one grasps at the appearances of various objects, grasping at the subtle details, all these defilements should be released from the mind. When away from dwelling places, all the defilements of various unwholesome thoughts should be released from the mind. It should be known that the first defilement is a similar cause, and the second defilement is a similar result. Moreover, when these two defilements are currently operating, they arise in two places. That is, in order to preserve one's life, one suddenly encounters premature death, and the unwholesome mind leads to evil destinies. Therefore, regarding those two defilements, deeply seeing their faults in an instant, and generating shame, is already excellent, let alone being able to continue doing so? Furthermore, there are many defilements directed by Mara (demon), clinging to places of security. The wise, knowing this, should stay far away. These are the beings who have already detached from desire, bound to places where joy and happiness are destined to arise, and their love and attachment to these places are places of security. Those who have not detached from desire, because they rely on the wonderful five desires, fight for joy and happiness, and are greedy and addicted to them, these are places of security. Towards those who are kind and those who are hostile, all sentient beings, all love and hatred are places of security. The vast, superior level, capable of enticing objects, conforming to pleasure and conforming to pain, what is sought, what is searched for, what can be craved, all these attachments of the three times are places of security. It should be known that here, the differences between the terms 'delightful', 'pleasant', 'lovable', and 'agreeable' are as previously analyzed. 'Not delightful' refers to the future, which is not delightful. 'Not pleasant' refers to the past, which is not delightful due to subsequent recollection. 'Not lovable' refers to the various objects, which are not delightful. 'Not agreeable' refers to the various feelings, which are not delightful. Moreover, saying 'suffering' refers to the objects, which are not delightful. Saying 'harming' refers to the various feelings, which are not delightful. Saying 'contradictory' refers to the past, which is not delightful. Saying 'adverse',
于未來世。不可樂故。
複次有二雜染。一者外境雜染。二者內受雜染。眼等為依。於色等境。起諸貪著。名外境雜染。諸觸為依。貪著內受。名內受雜染。此二雜染。于永寂滅般涅槃中。皆不可得。非諸魔怨所能游履。
複次由十五相。應當了知一切種類愛見雜染。謂于諸處由諸纏故。名藏。由隨眠故。名護。由我見故。名覆。所餘差別。廣說如前攝異門分。
複次總嗢拖南曰。
因同分等 唯作緣等 上品貪等 后多住等
別嗢拖南曰。
因同分思縛 解脫相觸遍 勝解護根門 教愛相為后
諸聖弟子。因同分識。隨入無我。由三種相。于諸識中正觀而住。云何因同分識。隨入無我。謂由現見五有色處。四大種身若增若減。若取若舍。無常性故。于緣彼識隨入無常。無常則苦。苦則無我。由是因緣。隨入無我。云何隨入無我性已。由三種相。于諸識中。正觀而住。謂諸邪見。一切皆以我見為根。是故此根必應先斷。又以正慧即觀彼識。所依所緣差別轉故。有無量種。又觀此識差別轉時。如剎那量安住堅實。尚不可得。何況畢竟。
複次於六處滅究竟。寂靜無戲論中。由戲論俱四種行相。不應思惟。不應分別。不應詰問。唯應依他增長覺慧。審諦觀察真
【現代漢語翻譯】 現代漢語譯本：在未來的世代，因為（輪迴）不可帶來真正的快樂。
此外，還有兩種雜染（Klesha，煩惱）：一是外境雜染，二是內受雜染。以眼等（六根）為所依，對於色等（六塵）境界，生起各種貪著，稱為外境雜染。以各種觸（感覺）為所依，貪著內在的感受，稱為內受雜染。這兩種雜染，在永遠寂滅的般涅槃（Parinirvana，完全的涅槃）中，都是不可能存在的，也不是各種魔怨所能侵擾的。
此外，應當通過十五種相（特徵），來了解所有種類的愛見雜染。即在各種處所，由於各種纏（束縛）的緣故，稱為藏（隱藏）；由於隨眠（潛在的煩惱）的緣故，稱為護（保護）；由於我見的緣故，稱為覆（覆蓋）。其餘的差別，詳細的解說如同前面《攝異門分》中所說。
此外，總的綱要偈頌說：
『因同分等，唯作緣等，上品貪等，后多住等。』
分別的綱要偈頌說：
『因同分思縛，解脫相觸遍，勝解護根門，教愛相為后。』
各位聖弟子，因同分識（因和合而生的識），隨順於無我（Anatta，沒有永恒不變的自我）的教義。通過三種相，對於各種識（Vijnana，意識），正確地觀察並安住于其中。什麼是因同分識，隨順於無我呢？即由於親眼見到五種有色之處（五根所對的五境），四大種（地、水、火、風）所組成的身體，或增長或減少，或取或舍，都是無常（Anicca，變化不定）的。因此，對於緣於它們的識，隨順於無常。無常即是苦（Dukkha，不滿足），苦即是無我。由於這個因緣，隨順於無我。已經隨順於無我性之後，又如何通過三種相，對於各種識，正確地觀察並安住于其中呢？即各種邪見，一切都以我見為根本。因此，這個根本必須首先斷除。又以正確的智慧，觀察那些識，由於所依（根）和所緣（境）的差別而轉變，有無量種類。又觀察這些識差別轉變時，即使是剎那間的安住和堅實，尚且不可得，更何況是畢竟存在呢？
此外，在六處（六根）滅盡的究竟寂靜，沒有戲論（Prapanca，虛妄分別）的境界中，由於與戲論相關的四種行相，不應該思惟，不應該分別，不應該詰問，唯應該依靠他力增長覺慧，審慎地觀察真如（Tathata，事物的真實本性）。
【English Translation】 English version: In future generations, because (reincarnation) cannot bring true happiness.
Furthermore, there are two kinds of defilements (Klesha): one is external defilement, and the other is internal defilement. Relying on the eyes and other (six senses) as the basis, arising various attachments to the realms of form and other (six objects), is called external defilement. Relying on various touches (feelings) as the basis, being attached to internal sensations, is called internal defilement. These two kinds of defilements are impossible to exist in the eternally tranquil Parinirvana (complete Nirvana), nor can they be disturbed by various demonic forces.
Furthermore, one should understand all kinds of defilements of love and views through fifteen characteristics. That is, in various places, due to various entanglements (bonds), it is called hidden; due to latent afflictions (potential defilements), it is called protected; due to the view of self, it is called covered. The remaining differences are explained in detail as described in the previous 'Compendium of Different Meanings'.
Furthermore, the general summary verse says:
'Cause, commonality, etc., only act as conditions, etc., superior greed, etc., later, much dwelling, etc.'
The separate summary verse says:
'Cause, commonality, thought-bond, liberation, characteristic, touch, pervasive, conviction, guarding the root gates, teaching, love, characteristic as the last.'
Noble disciples, the consciousness of common cause (consciousness arising from the combination of causes), follows the doctrine of no-self (Anatta). Through three characteristics, they correctly observe and dwell in various consciousnesses (Vijnana). What is the consciousness of common cause that follows no-self? That is, due to personally seeing the five colored places (the five objects of the five senses), the body composed of the four great elements (earth, water, fire, wind), either increasing or decreasing, either taking or discarding, are all impermanent (Anicca). Therefore, regarding the consciousnesses that arise from them, they follow impermanence. Impermanence is suffering (Dukkha), and suffering is no-self. Due to this cause, they follow no-self. After already following the nature of no-self, how do they correctly observe and dwell in various consciousnesses through three characteristics? That is, all wrong views have the view of self as their root. Therefore, this root must be eliminated first. Furthermore, with correct wisdom, observe those consciousnesses, which transform due to the differences in the basis (sense organs) and the object (sense objects), having countless kinds. Furthermore, observing these consciousnesses transforming differently, even a moment of dwelling and solidity is unattainable, let alone ultimate existence?
Furthermore, in the ultimate tranquility where the six places (six senses) are extinguished, without the realm of Prapanca (conceptual proliferation), due to the four characteristics related to Prapanca, one should not think, should not discriminate, should not question, but only rely on other power to increase awareness and carefully observe Suchness (Tathata).
實意趣。云何為四。謂或有無。或異不異。以彼六處有生有滅。展轉異相。施設可知。由生滅故。有無可得。有異相故。待他種類異性可得。待自種類前後無別不異可得。六處永滅。常寂靜相。是故由彼戲論俱行四種行相。思惟觀察不應道理。當知此中能引無義思惟分別所發語言。名為戲論。何以故。于如是事。勤加行時。不能少分增益善法。損不善法。是故說彼名為戲論。
複次于內外處。若有欲貪境界現前。或不現前。而其諸根不能棄捨故。名為縛。若無慾貪。設有境界正現在前。諸根于彼尚能棄捨。況不現前。故名解脫。
複次善修梵行。于諸蘊處我我所見已永斷者。若為損身。乃至奪命苦受所觸。終無色變心變可得。如是名粗善守根相。彼由如是善守諸根。四苦解脫增上力故。得四種喜。一由當來外緣生苦得解脫故。二由當來內緣生苦得解脫故。三于現法般涅槃時。由二種依所作眾苦得解脫故。四命終已與世所見草木相似一切眾苦不相續故。由二種相草木相似。一者六處離有情想。與世所見草木相似。二者六處為所依止貪瞋癡火乃得燒然。與世所見草木相似。善修梵行諸聖弟子。當來後有苦不生故。與諸如來成就明力。少分相似。非現法緣苦不生故。設暫生已速疾斷故。然諸如來。二種明力。皆
【現代漢語翻譯】 現代漢語譯本：真實意義在於趣味。什麼是四種呢？即有或者無，相同或者不同。因為六處（眼、耳、鼻、舌、身、意）有生有滅，不斷變化，可以觀察到這些不同的狀態。由於生滅的緣故，可以得到有和無的概念。由於有不同的狀態，可以得到依賴於其他種類的異性概念。依賴於自身種類的前後沒有差別，可以得到相同或者不異的概念。當六處永遠滅盡，達到常寂靜的狀態時，由於這些戲論伴隨的四種行相，進行思惟觀察是不合理的。應當知道，這裡所說的戲論，是指那些能夠引發無意義的思惟分別所產生的語言。為什麼這樣說呢？因為對於這樣的事情，即使勤奮努力，也不能稍微增加善法，減少不善法。所以說它們是戲論。
其次，對於內外之境，如果欲貪的境界出現或者不出現，而諸根（眼、耳、鼻、舌、身、意）不能捨棄，這叫做束縛。如果沒有欲貪，即使境界正在眼前，諸根也能捨棄，更何況境界沒有出現呢？所以這叫做解脫。
再次，如果善於修習梵行，對於諸蘊（色、受、想、行、識）、處（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）、我我所見已經永遠斷除的人，即使受到損害身體乃至奪取性命的痛苦，也不會有臉色和心境的改變。這叫做粗略地善於守護諸根的相。由於這樣善於守護諸根，憑藉從四種苦解脫的強大力量，可以獲得四種喜悅。第一種是由於從未來外緣所生的痛苦中解脫。第二種是由於從未來內緣所生的痛苦中解脫。第三種是在現法般涅槃時，由於從兩種依賴所產生的各種痛苦中解脫。第四種是命終之後，與世間所見的草木相似，一切痛苦不再相續。從兩種方面來說，與草木相似：一是六處脫離了有情之想，與世間所見的草木相似；二是六處作為所依賴之處，貪嗔癡之火才能燃燒，與世間所見的草木相似。善於修習梵行的聖弟子，由於未來後有的痛苦不再產生，與諸如來（Tathagata）成就明力有少許相似，但不是因為現法之緣的痛苦不產生，而是即使暫時產生也能迅速斷除。然而，諸如來（Tathagata）的兩種明力，都是圓滿的。
【English Translation】 English version: True meaning lies in interest. What are the four? They are 'being' or 'non-being,' 'same' or 'different.' Because the six sense bases (eye, ear, nose, tongue, body, mind) have arising and ceasing, constantly changing appearances, these different states can be observed. Due to arising and ceasing, the concepts of 'being' and 'non-being' can be obtained. Due to different appearances, the concept of otherness dependent on other kinds can be obtained. Dependent on the same kind, there is no difference between before and after, and the concept of sameness or non-difference can be obtained. When the six sense bases are eternally extinguished, reaching a state of constant stillness, it is unreasonable to engage in contemplation and observation based on these four aspects associated with discursive proliferation (戲論, xi lun). It should be understood that discursive proliferation (戲論, xi lun) here refers to language arising from meaningless thought and discrimination. Why is this so? Because when diligently engaging in such matters, one cannot even slightly increase wholesome qualities or decrease unwholesome qualities. Therefore, they are called discursive proliferation (戲論, xi lun).
Furthermore, regarding internal and external objects, if objects of desire and craving are present or not present, and the sense faculties (eye, ear, nose, tongue, body, mind) cannot abandon them, this is called bondage. If there is no desire or craving, even if objects are directly present, the sense faculties can still abandon them, let alone when objects are not present. Therefore, this is called liberation.
Moreover, if one cultivates pure conduct (梵行, fanxing) well, and has permanently severed views of 'self' and 'what belongs to self' regarding the aggregates (蘊, yun), sense bases (處, chu), even if touched by painful feelings that harm the body or even take life, there will be no change in countenance or mind. This is called the coarse aspect of well-guarding the sense faculties. Because of well-guarding the sense faculties in this way, and relying on the power of liberation from the four kinds of suffering, one can obtain four kinds of joy. The first is due to liberation from suffering arising from future external conditions. The second is due to liberation from suffering arising from future internal conditions. The third is due to liberation from various sufferings caused by two kinds of dependence at the time of present-life Nirvana. The fourth is that after death, like grass and trees seen in the world, all suffering does not continue. In two ways, they are similar to grass and trees: first, the six sense bases are devoid of sentient thought, similar to grass and trees seen in the world; second, the six sense bases serve as the basis upon which the fires of greed, hatred, and delusion can burn, similar to grass and trees seen in the world. Disciples who cultivate pure conduct (梵行, fanxing) well, because the suffering of future rebirth does not arise, are somewhat similar to the Tathagatas (如來, Tathagata) who have achieved the power of clarity, but not because suffering from present-life conditions does not arise, but because even if it temporarily arises, it is quickly cut off. However, the two kinds of clarity of the Tathagatas (如來, Tathagata) are both complete.
悉成就。是故說名無上明持。
複次有一沙門或婆羅門。越勝現量。世間愚夫尚不迷惑。況諸智者。一切愚癡所安足處。虛妄推度以為依止。或依前際。或依現法。堅固執著建立四種苦樂邪論。謂依前際。虛妄計度宿作因故立諸苦樂。一向自作。虛妄計度自在變化以為因故立諸苦樂。一向他作。虛妄計度先自在作。然後宿作因所作故。立諸苦樂。自作他作。虛妄計度無因生故立諸苦樂。非自非他所作因生。或依現法虛妄計度。若隨自欲自作功用。所生起者。立為自作。若不隨欲。不自覺知。他所引者。立為他作。若隨所欲。自所覺知。他所引者。立自他作。若非自他功用為先。所生起者。但由境界現在前故。不能了達微細因觸。便起邪執。謂非自他所作因生。立無因生。此中唯有諸根境識和合所生苦樂可得。都無前際。或現法中。若自若他實有可得。唯即於此三事和合。假立自他。是故當知。唯有其觸遍行一切為苦樂因。
複次由四種相。正發精進。速令諸漏永盡無餘。何等為四。一者發起平等精進。謂不極掉舉。發勤精進。令其身心疲倦損惱。亦不極下。發起精進。虛棄身命令無所得。是名初相。又不由此而生憍慢。謂我獨能發勤精進。余則不爾。是第二相。又于正發勤精進果世間安觸所證差別無有愛
【現代漢語翻譯】 現代漢語譯本：一切成就。因此被稱為無上明持（最上智慧的持有者）。
再者，有些沙門（出家修行者）或婆羅門（祭司），超越了真實的顯現。世間的愚笨之人尚且不會被迷惑，更何況是那些有智慧的人呢？一切愚癡之人所安身立命之處，都是虛妄的推測，並以此為依靠。或者依賴於過去，或者依賴於現在，頑固地執著並建立四種關於苦樂的邪惡理論。所謂的依賴於過去，就是虛妄地推測是過去所造的業因導致了現在的苦樂，認為一切都是自己造成的；或者虛妄地推測是自在天（神）的變化導致了現在的苦樂，認為一切都是他人造成的；或者虛妄地推測是先由自在天所造，然後又由過去所造的業因所導致，認為現在的苦樂是自己和他人共同造成的；或者虛妄地推測是無因而生，認為現在的苦樂不是自己也不是他人所造成的。或者依賴於現在，虛妄地推測，如果順從自己的意願，自己努力所產生的，就認為是自己造成的；如果不順從自己的意願，自己沒有察覺，由他人所引導的，就認為是他人造成的；如果順從自己的意願，自己有所察覺，由他人所引導的，就認為是自己和他人共同造成的；如果不是自己和他人努力的結果，而是由於境界出現在眼前，不能瞭解細微的因緣觸碰，就產生邪惡的執著，認為是無因而生。這裡只有諸根（眼、耳、鼻、舌、身、意）、境界（色、聲、香、味、觸、法）、識（眼識、耳識、鼻識、舌識、身識、意識）和合所產生的苦樂可以得到，根本沒有過去，或者現在，無論是自己還是他人真實存在的。只是在這三件事和合的基礎上，假立了自己和他人。所以應當知道，只有觸覺遍及一切，是苦樂的原因。
再者，通過四種現象，正確地發起精進，能夠迅速地使各種煩惱永遠斷盡，沒有剩餘。是哪四種呢？第一是發起平等精進，就是不要過於激動，發起精進，使自己的身心疲憊損傷；也不要過於懈怠，發起精進，虛度光陰，一無所獲。這是第一種現象。而且不因此而產生驕傲，認為只有自己能夠發起精進，別人不能。這是第二種現象。而且對於正確發起精進的果報，對於世間安樂的觸碰所證得的差別，沒有貪愛。
【English Translation】 English version: All accomplishments are achieved. Therefore, it is called the Supreme Bright Holder (holder of the highest wisdom).
Furthermore, there are some ascetics (Shramanas) or Brahmins (priests) who surpass true perception. Even foolish people in the world are not deceived, let alone those with wisdom. All that foolish people rely on are false speculations. They either rely on the past or the present, stubbornly clinging to and establishing four kinds of evil theories about suffering and happiness. Those who rely on the past falsely speculate that past karma caused present suffering and happiness, believing that everything is self-made. Or they falsely speculate that the transformations of Ishvara (a god) caused present suffering and happiness, believing that everything is other-made. Or they falsely speculate that Ishvara first created, and then past karma caused it, believing that present suffering and happiness are jointly made by oneself and others. Or they falsely speculate that it arises without cause, believing that present suffering and happiness are caused by neither oneself nor others. Or relying on the present, they falsely speculate that if it arises from following one's own desires and efforts, it is considered self-made. If it does not follow one's desires, and one is not aware of it, but is led by others, it is considered other-made. If it follows one's desires, and one is aware of it, and is led by others, it is considered jointly made by oneself and others. If it is not the result of one's own or others' efforts, but arises because the realm appears before one, and one cannot understand the subtle causes of contact, then one develops evil attachments, believing that it arises without cause. Here, only the suffering and happiness arising from the combination of the senses (eye, ear, nose, tongue, body, mind), objects (form, sound, smell, taste, touch, dharma), and consciousness (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) can be obtained. There is no past or present, whether self or other, that truly exists. It is only on the basis of the combination of these three things that self and other are falsely established. Therefore, it should be known that only contact pervades everything and is the cause of suffering and happiness.
Furthermore, by means of four aspects, correctly initiating diligence can quickly cause all defilements to be completely extinguished without remainder. What are the four? First, initiating balanced diligence, which means not being overly agitated, initiating diligence to the point of exhausting and harming one's body and mind; nor being overly lax, initiating diligence to the point of wasting time and achieving nothing. This is the first aspect. And not generating arrogance because of this, thinking that only oneself is capable of initiating diligence, and others are not. This is the second aspect. And having no craving for the results of correctly initiating diligence, for the differences attained through the touch of worldly happiness.
味。與此俱行修不放逸。是第三相。又于精進平等之相。能善攝受。令于當來無有退失。是第四相。如是正發勤精進故。永盡諸漏。成阿羅漢。若欲于彼大師有智同梵行所。記別自己所證差別。唯阿羅漢六處勝解能正記別。謂依三學及以五種補特伽羅。云何名為六處勝解。一出離勝解。二無惱勝解。三遠離勝解。四愛盡勝解。五取盡勝解。六心無忘失勝解。云何三學。一增上戒學。二增上心學。三增上慧學。云何五種補特伽羅。一者異生處在居家。唯依于信發生欣樂出離勝解。從境界縛心求出離。是名第一補特伽羅。二者異生既出離已。唯依于戒。于諸有情由身語意行無惱行。是名第二補特伽羅。三者異生能斷利養及恭敬愛。于現法中離欲界欲。是名第三補特伽羅。四者有學已見諦跡。是名第四補特伽羅。五者無學得阿羅漢。是名第五補特伽羅。當知此中。第一第二處所勝解。初學所依。第三處所所起勝解。與第二學作其所依。后三處所所起勝解與第三學作其所依。若由此智慧斷煩惱。及煩惱斷當知是名心無忘失。又于當來。後有因斷。說名愛盡。現法境界諸雜染斷。說名取盡。又彼第一補特伽羅。雖有正信出離勝解。而未決定堪于當來令彼一切悉皆棄捨及與變異。第二有其無惱勝解。第三有其遠離勝解。當知亦爾。
【現代漢語翻譯】 現代漢語譯本： 味。與此俱行修不放逸，這是第三個相。又于精進平等之相，能善攝受，令于當來無有退失，這是第四個相。如是正發勤精進故，永盡諸漏，成阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。若欲于彼大師有智同梵行所，記別自己所證差別，唯阿羅漢六處勝解能正記別。謂依三學及以五種補特伽羅（Pudgala，人）。
云何名為六處勝解？一、出離勝解。二、無惱勝解。三、遠離勝解。四、愛盡勝解。五、取盡勝解。六、心無忘失勝解。
云何三學？一、增上戒學。二、增上心學。三、增上慧學。
云何五種補特伽羅？一者異生處在居家，唯依于信發生欣樂出離勝解，從境界縛心求出離，是名第一補特伽羅。二者異生既出離已，唯依于戒，于諸有情由身語意行無惱行，是名第二補特伽羅。三者異生能斷利養及恭敬愛，于現法中離欲界欲，是名第三補特伽羅。四者有學已見諦跡，是名第四補特伽羅。五者無學得阿羅漢，是名第五補特伽羅。
當知此中，第一第二處所勝解，初學所依。第三處所所起勝解，與第二學作其所依。后三處所所起勝解與第三學作其所依。若由此智慧斷煩惱，及煩惱斷，當知是名心無忘失。又于當來，後有因斷，說名愛盡。現法境界諸雜染斷，說名取盡。
又彼第一補特伽羅，雖有正信出離勝解，而未決定堪于當來令彼一切悉皆棄捨及與變異。第二有其無惱勝解，第三有其遠離勝解，當知亦爾。
【English Translation】 English version: Taste. Practicing non-negligence along with this is the third characteristic. Furthermore, being able to well embrace the characteristic of equality in diligence, ensuring there is no regression in the future, is the fourth characteristic. Thus, by rightly initiating diligent effort, one permanently exhausts all outflows (leaks) and becomes an Arhat (Arhat, a noble one who has eradicated all afflictions and attained liberation). If one wishes to distinguish the differences in one's own realized attainments to those who are wise and practice the same pure conduct under that great teacher, only the six aspects of liberation of an Arhat can rightly distinguish them. These depend on the three learnings and the five types of Pudgalas (Pudgala, person).
What are the six aspects of liberation? First, liberation from renunciation. Second, liberation from non-affliction. Third, liberation from detachment. Fourth, liberation from the exhaustion of love. Fifth, liberation from the exhaustion of grasping. Sixth, liberation from the non-forgetting of the mind.
What are the three learnings? First, the learning of higher morality. Second, the learning of higher mind. Third, the learning of higher wisdom.
What are the five types of Pudgalas? First, an ordinary being residing at home, who, relying solely on faith, generates joyful liberation, seeking liberation of the mind from the bonds of the realm, is called the first Pudgala. Second, an ordinary being who has already renounced, relying solely on morality, practices non-affliction in body, speech, and mind towards all sentient beings, is called the second Pudgala. Third, an ordinary being who can sever gains and loving respect, and in the present life, is detached from the desires of the desire realm, is called the third Pudgala. Fourth, a learner who has already seen the traces of truth is called the fourth Pudgala. Fifth, a non-learner who has attained Arhatship is called the fifth Pudgala.
Know that among these, the liberation of the first and second aspects is what the initial learner relies on. The liberation arising from the third aspect serves as the basis for the second learning. The liberation arising from the latter three aspects serves as the basis for the third learning. If, by this wisdom, one can sever afflictions, and afflictions are severed, know that this is called the non-forgetting of the mind. Furthermore, the severing of the cause of future existence is called the exhaustion of love. The severing of all defilements in the realm of present phenomena is called the exhaustion of grasping.
Moreover, that first Pudgala, although having right faith and liberation from renunciation, is not yet determined to be capable of completely abandoning and transforming everything in the future. The second has liberation from non-affliction, and the third has liberation from detachment; know that it is the same.
若諸有學六處勝解。雖無堪能當來棄捨及與變異。然似幼童等持念慧。皆悉羸劣。雖生聖處未善修故。于貪瞋癡。不能遠離無餘永斷。由慧劣故。及由貪等未永斷故。若遇勝妙境界現前。時時忘念。由此因緣而勤生起。學心解脫及慧解脫。盡諸煩惱。是故有學補特伽羅。仍有所作。由此分故。而名減劣。若阿羅漢六處勝解。尚無堪能當來變異。況有棄捨。善修道故。貪瞋癡等永斷無餘。愛盡取盡勝解圓滿。已得盡智無生智故。六種恒住所攝受故。所有智慧非如有學時時忘念故。阿羅漢六處勝解。由第一義最極圓滿。亦名成就最極清凈。非餘下位補特伽羅由此因緣亦無自高記別所解。於三摩地所行所緣。無散亂故。名內心住。即三摩地善成滿故。名不狹小。一切煩惱皆離系故。名善解脫。所有智慧善積集故。說名善修。見滅盡故。無有愛味。其心一向善而無罪。
複次略有二種補特伽羅。一者不能密護根門。二者善能密護根門。云何名為不能密護根門補特伽羅。謂如有一。于諸境界不能如理作意思惟。于可愛色為貪慾纏之所纏縛。于不愛色為瞋恚纏之所纏縛。又于彼境不能隨念所有過患。設有隨念。不善修習。由是因緣。心為諸纏之所覆蔽。起諸纏已不能制伏。又是異生未得有學心慧解脫。于上無學心慧解脫。不
【現代漢語翻譯】 現代漢語譯本 如果各位有學之士對六處（眼、耳、鼻、舌、身、意）的勝解（深刻理解）雖然沒有能力在將來拋棄或改變它們，但就像幼兒的等持（專注）和念慧（記憶和智慧）一樣，都非常弱小。即使生於聖地，因為沒有好好修習，對於貪、嗔、癡，也不能遠離，無法完全斷除。由於智慧不足，以及貪等煩惱沒有完全斷除的緣故，如果遇到殊勝美妙的境界出現在眼前，常常會忘記正念。由於這個原因，而努力生起學心解脫和慧解脫，以求斷盡一切煩惱。所以，有學的補特伽羅（人），仍然有所作為。由於這個原因，被稱為減劣（不夠圓滿）。 如果阿羅漢對六處的勝解，尚且沒有能力在將來改變，更何況是拋棄。因為善於修道，貪、嗔、癡等煩惱已經完全斷除，沒有剩餘。愛盡、取盡，勝解圓滿。已經得到盡智（知煩惱已盡的智慧）和無生智（知未來不再生的智慧），因為被六種恒住（指阿羅漢的六種常住境界）所攝受，所有的智慧不像有學之人那樣常常忘記正念。所以，阿羅漢對六處的勝解，由於第一義（最高真理）而最極圓滿，也稱為成就最極清凈，不是其他下位補特伽羅所能比擬的。由於這個原因，也不會自高自大，記別所解。對於三摩地（禪定）所行所緣，沒有散亂的緣故，稱為內心住。即三摩地善於成就圓滿的緣故，稱為不狹小。一切煩惱都已解脫的緣故，稱為善解脫。所有智慧善於積集的緣故，稱為善修。見到滅盡的緣故，沒有愛味。其心一向善良而沒有罪過。 其次，大致有兩種補特伽羅（人）：一種是不能嚴密守護根門（六根：眼、耳、鼻、舌、身、意），另一種是善於嚴密守護根門。什麼叫做不能嚴密守護根門的補特伽羅呢？就是說，如果有人對於各種境界不能如理作意思維（如理如法地思考），對於可愛的色（外形）被貪慾的纏縛所纏繞，對於不可愛的色被嗔恚的纏縛所纏繞。又對於那些境界不能隨念（憶念）所有的過患。即使有隨念，也不善於修習。由於這個原因，心被各種纏縛所覆蓋遮蔽，生起各種纏縛后不能制伏。又是異生（凡夫），沒有得到有學（還在學習階段）的心慧解脫，對於上（更高層次的）無學（已經完成學習）的心慧解脫，不...
【English Translation】 English version If those with learning (有學, Youxue) have a superior understanding (勝解, Shengjie) of the six sense bases (六處, Liuchu) (eye, ear, nose, tongue, body, and mind), although they lack the ability to abandon or change them in the future, their concentration (等持, Dengchi) and wisdom (念慧, Nianhui) are as weak as those of young children. Even if born in a sacred place, because they have not cultivated well, they cannot distance themselves from greed (貪, Tan), anger (瞋, Chen), and delusion (癡, Chi), nor can they completely eradicate them. Due to their inferior wisdom and the fact that greed and other afflictions have not been completely eradicated, if they encounter excellent and wonderful realms appearing before them, they often forget mindfulness. Because of this reason, they diligently generate the liberation of the learning mind (學心解脫, Xuexin Jietuo) and the liberation of wisdom (慧解脫, Hui Jietuo) in order to exhaust all afflictions. Therefore, the person (補特伽羅, Putegalo) who is still learning still has work to do. Because of this distinction, they are called inferior (減劣, Jianlie). If an Arhat (阿羅漢, A luohan) has a superior understanding of the six sense bases, they have no ability to change them in the future, let alone abandon them. Because they have cultivated the path well, greed, anger, delusion, and other afflictions have been completely eradicated without remainder. Love is exhausted, grasping is exhausted, and superior understanding is complete. Having attained the wisdom of exhaustion (盡智, Jinzhi) (wisdom of knowing that afflictions are exhausted) and the wisdom of non-arising (無生智, Wushengzhi) (wisdom of knowing that future rebirth will not occur), and because they are embraced by the six constant abidings (六種恒住, Liuzhong Hengzhu) (referring to the six constant states of an Arhat), all their wisdom is not like that of a learner who often forgets mindfulness. Therefore, the Arhat's superior understanding of the six sense bases is most perfectly complete due to the ultimate meaning (第一義, Diyiyi), and is also called the attainment of utmost purity, which is not comparable to other lower-level individuals. Because of this reason, they do not become arrogant or discriminate in their understanding. Because there is no distraction in the object of focus (所緣, Suoyuan) of Samadhi (三摩地, Sanmodi) (meditative concentration), it is called dwelling within the mind (內心住, Neixin Zhu). That is, because Samadhi is well accomplished and complete, it is called not narrow (不狹小, Bu Xiaoxiao). Because all afflictions are liberated, it is called well liberated (善解脫, Shanjietuo). Because all wisdom is well accumulated, it is called well cultivated (善修, Shanxiu). Because they have seen the cessation (滅盡, Miejin), there is no craving. Their mind is always good and without fault. Furthermore, there are roughly two types of individuals (補特伽羅, Putegalo): one who cannot closely guard the sense gates (根門, Genmen) (the six senses: eye, ear, nose, tongue, body, and mind), and another who can closely guard the sense gates. What is called an individual who cannot closely guard the sense gates? It means that if someone cannot contemplate (作意思惟, Zuoyisiwe) on various realms in accordance with the truth, they are bound by the entanglement of greed for lovely forms (色, Se), and bound by the entanglement of anger for unlovely forms. Furthermore, they cannot recollect (隨念, Suinian) all the faults of those realms. Even if they recollect, they do not cultivate well. Because of this reason, the mind is covered and obscured by various entanglements, and after arising, they cannot subdue them. Moreover, they are ordinary beings (異生, Yisheng) who have not attained the liberation of mind and wisdom of a learner (有學, Youxue), and with regard to the liberation of mind and wisdom of a non-learner (無學, Wuxue) (one who has completed learning) above, they do not...
如實知。由不知故。于諸有學心慧解脫。亦不能滿。彼于爾時未以修力為所依止。于煩惱品所有粗重。未能永害。又不依先善思擇力。念不成就為因緣故。當知不能密護根門。由此三相補特伽羅。應知不能密護根門。一由纏故。二由思擇所攝對治有缺減故。三由修力所攝對治有缺減故。與此相違。當知白品。于諸根門善能密護。
複次由二種相諸聖弟子。于其大師所說法教。能正記別能善宣說。謂能辯釋真實義故。云何為二。一者由是意趣宣說。善能悟入如是意趣。而正記別二者如來以無量門廣宣聖教。為無量品補特伽羅種種辯說。於此法教不違法性。能正記別。
複次于佛善說法毗奈耶。深心愛樂新學苾芻。由二種相。應正了知。一由身相無變異故。二由心相無變異故。謂由形色極光凈故。面貌熙怡極鮮潔故。膚體充實不羸損故。諸根適悅而寂靜故。身無變異隨有所得生喜足故。遠離貪樂畜積資財而受用故。于其室家無顧戀故。心無變異。復有三種淫貪對治。能令淫貪未生不生。已生尋斷。一者思惟不應行想。二者思惟極不凈想。三者密護一切根門。此中密護一切根門。略廣應知如聲聞地。謂能密護諸根門者。不令母邑摩觸身故。名善護身。于諸母邑不觀不聽不憶念故。名善守根。設見設聞設隨憶念。
【現代漢語翻譯】 現代漢語譯本 如實了知。由於不了知，對於所有有學之人的心慧解脫，也不能圓滿。他們在那個時候沒有以修習的力量作為依靠，對於煩惱品類所有的粗重，不能永遠斷除。又不依靠先前善巧的思擇力，由於念頭不能成就的緣故，應當知道不能嚴密守護根門。由此三種情況，補特伽羅（人）應當知道不能嚴密守護根門：一是因為煩惱纏縛的緣故；二是因為思擇所包含的對治有所欠缺的緣故；三是因為修習力量所包含的對治有所欠缺的緣故。與此相反的情況，應當知道是好的方面，對於諸根門能夠很好地嚴密守護。 再次，由於兩種情況，聖弟子對於他們的大師所說的法教，能夠正確地記住並且能夠很好地宣說，即能夠辨別解釋真實的意義。哪兩種情況呢？一是由於是按照意趣宣說，能夠很好地領悟這樣的意趣，而正確地記住；二是如來以無量的方法廣泛宣說聖教，為無量種類的補特伽羅（人）種種辨別解說，對於此法教不違背法性，能夠正確地記住。 再次，對於佛陀善巧宣說的法和毗奈耶（戒律），內心深深喜愛的新學比丘，通過兩種情況，應當正確地瞭解。一是由於身體方面沒有變異的緣故；二是由於心意方面沒有變異的緣故。即由於形色極其光明潔凈的緣故，面容喜悅和藹極其鮮明潔白的緣故，面板充實不瘦弱的緣故，諸根感覺舒適而寂靜的緣故，身體沒有變異，隨所得到的東西都生起喜悅滿足的緣故，遠離貪圖享樂而積蓄資財而受用的緣故，對於自己的住所沒有顧戀的緣故，心意沒有變異。又有三種對治淫慾貪念的方法，能夠使淫慾貪念在未生起時不生起，已生起時迅速斷除：一是思惟不應該行淫慾的想法；二是思惟極其不凈的想法；三是嚴密守護一切根門。這其中嚴密守護一切根門，簡略和廣博的解釋應當知道如同《聲聞地》中所說。即能夠嚴密守護諸根門的人，不讓婦女觸控身體的緣故，叫做善於守護身體。對於婦女不看、不聽、不憶念的緣故，叫做善於守護根。
【English Translation】 English version To know as it is. Because of not knowing, one cannot fulfill the mind's wisdom and liberation for all those who are still learning. At that time, they have not relied on the power of cultivation, and they cannot permanently eliminate the grossness of all categories of afflictions. Moreover, not relying on the power of prior skillful contemplation, due to the cause of unaccomplished mindfulness, it should be known that one cannot closely guard the sense gates. Due to these three aspects, a Pudgala (person) should be known as unable to closely guard the sense gates: first, due to being bound by afflictions; second, because the antidotes contained in contemplation are deficient; third, because the antidotes contained in the power of cultivation are deficient. Contrary to this, it should be known as the white side, being able to closely guard the sense gates well. Furthermore, due to two aspects, the noble disciples are able to correctly remember and well proclaim the Dharma teachings spoken by their master, namely, being able to discern and explain the true meaning. What are the two aspects? First, because it is spoken according to the intention, one is able to well understand such intention and correctly remember it; second, the Tathagata widely proclaims the holy teachings through countless methods, explaining and differentiating for countless types of Pudgalas (persons), and one is able to correctly remember this Dharma teaching without violating the nature of Dharma. Furthermore, for a newly learning Bhikshu (monk) who deeply loves the Dharma and Vinaya (discipline) well-spoken by the Buddha, one should correctly understand through two aspects: first, because there is no change in the physical aspect; second, because there is no change in the mental aspect. That is, because the form and color are extremely bright and pure, the face is joyful and amiable, extremely bright and clean, the skin is full and not emaciated, the senses are comfortable and serene, the body has no change, and one generates joy and contentment with whatever is obtained, refraining from greedily enjoying and accumulating wealth, and having no attachment to one's dwelling, the mind has no change. Furthermore, there are three antidotes to lustful greed that can prevent lustful greed from arising if it has not yet arisen, and quickly cut it off if it has already arisen: first, contemplating the thought of not engaging in sexual activity; second, contemplating the thought of extreme impurity; third, closely guarding all sense gates. Among these, closely guarding all sense gates, the brief and extensive explanations should be known as in the 'Sravaka Bhumi' (section on Disciples). That is, one who is able to closely guard the sense gates, because they do not allow women to touch the body, is called good at guarding the body. Because one does not look at, listen to, or remember women, it is called good at guarding the senses.
即能長時攝受正念。以猛利慧深見過故。名善住念。彼由如是善護其身。善守諸根。善住正念。便能思惟不應行想。由此煩惱不能蔽心令暫欣味。又能思惟極不凈想。由此煩惱不能蔽心令速回轉。
複次嗢拖南曰。
唯緣尋思愿 一切種律儀 入聖教不護 勝資糧善備 舍所學著處 不善義隨流 菩薩勝餘乘 論施設最後
由先所作諸業煩惱及自種子相續所引諸受。生起其六觸處。唯為作緣。如心所起功用所引諸取受業。手唯能作助取受緣。當知此中道理亦爾。
複次諸有苾芻受用如法邊際臥具。安住空閑。若有能令尋思躁擾。勝妙境相來現於心。當知是魔品類所作。此中苾芻應以九相安住其心。從諸境界相應尋思。攝心令住無客尋思隨一更起。若由此依由此境界有所餐味。於此境界。隨其所得隨其所住。能自遠離彼。于爾時于可愛事。終不依止諸欲尋思。而有所作。于恚尋思及害尋思。亦能遠離。凈修其心。于現法中能得涅槃。得涅槃已。終不共他諍競而住。謂諸諍競于佛聖法毗奈耶中。極作衰損。如是愚癡所生尋思。亦不尋思如餘外道。
複次若由先世後有苦因。于現法中有六觸處果法而轉。由六境界所損惱時。若有苾芻。為求後有。自發誓願。修行梵行。彼于爾時
【現代漢語翻譯】 現代漢語譯本： 即能長時間地攝受正念（正確的念頭）。因為有猛利的智慧深刻地觀察過一切事物，所以叫做『善住念』。他因為這樣善於守護自己的身，善於守護自己的六根，善於安住于正念，便能思惟不應該去做的想法。因此，煩惱不能遮蔽他的心，使他暫時貪圖享樂。又能思惟極其不凈的想法，因此，煩惱不能遮蔽他的心，使他迅速地迴轉過來。 再次，嗢拖南（綱要偈）說： 『唯緣尋思愿，一切種律儀，入聖教不護，勝資糧善備，舍所學著處，不善義隨流，菩薩勝餘乘，論施設最後。』 由先前所作的諸業、煩惱以及自身種子相續所引發的諸受（感受），生起那六觸處（眼、耳、鼻、舌、身、意與色、聲、香、味、觸、法相觸所產生的六種感覺）。僅僅是作為一種緣。比如心所生起的功用所引發的諸取受業（獲取和接受行為），手僅僅能作為幫助獲取和接受的緣。應當知道這裡面的道理也是這樣。 再次，諸位比丘受用如法的邊際臥具（簡樸的床鋪），安住在空閑的地方。如果有什麼能讓尋思（思緒）躁動，勝妙的境相顯現在心中，應當知道這是魔品類所作。這裡面的比丘應當以九相（九種觀想方法）安住他的心。從諸境界相應的尋思中，攝心令住，無客尋思（沒有意義的思緒）隨一更起。如果由此依靠，由此境界有所餐味（貪戀），對於此境界，隨著他所得到的，隨著他所安住的，能自己遠離它。在那個時候，對於可愛的事物，終究不依止諸欲尋思（慾望的思緒）而有所作為。對於嗔恚尋思（憤怒的思緒）以及加害尋思（傷害的思緒），也能遠離。清凈地修習他的心，在現世中能得到涅槃（解脫）。得到涅槃以後，終究不與他人爭競而住。所謂的諸種爭競，在佛的聖法毗奈耶（戒律）中，極大地造成衰損。像這樣愚癡所生的尋思，也不像其餘外道那樣尋思。 再次，如果由於前世後有的苦因，在現世中有六觸處果法而運轉。由於六境界所損惱的時候，如果有比丘，爲了求後有（來世），自己發誓愿，修行梵行（清凈的行為），他在那個時候。
【English Translation】 English version: That is, one can for a long time maintain mindfulness (correct thoughts). Because of the keen wisdom that deeply observes everything, it is called 'Well-established Mindfulness'. Because he is good at guarding his body, good at guarding his six senses, and good at abiding in mindfulness, he can contemplate thoughts that should not be acted upon. Therefore, afflictions cannot obscure his mind, causing him to temporarily indulge in pleasure. He can also contemplate extremely impure thoughts, therefore, afflictions cannot obscure his mind, causing him to quickly turn away. Furthermore, the Udana (summary verse) says: 'Solely relying on contemplation and aspiration, all kinds of discipline, entering the sacred teachings without protection, superior resources well-prepared, abandoning what is learned and clinging to places, unwholesome meanings flow along, the Bodhisattva surpasses other vehicles, the treatise establishes the last.' Due to the various karmas, afflictions, and the continuous stream of self-seeds previously created, the various feelings (sensations) arise, giving rise to the six sense bases (the six kinds of feelings produced by the contact of eyes, ears, nose, tongue, body, and mind with form, sound, smell, taste, touch, and dharma). It is merely acting as a condition. For example, the various grasping and receiving actions (actions of obtaining and accepting) caused by the function arising from the mind, the hand can only act as a condition to help obtain and receive. It should be known that the principle here is also like this. Furthermore, if there are Bhikshus (monks) who use lawful, simple bedding and dwell in secluded places, if something arises that agitates their thoughts (speculations), and excellent and wonderful appearances manifest in their minds, they should know that this is the work of the Mara (demon) category. The Bhikshu here should settle his mind with the nine aspects (nine methods of contemplation). From the thoughts corresponding to the various realms, gather the mind and cause it to abide, and any random, meaningless thoughts arise. If, relying on this, there is a savoring (craving) of this realm, then regarding this realm, according to what he has obtained, according to where he abides, he can distance himself from it. At that time, regarding lovely things, he will ultimately not rely on thoughts of desire (thoughts of craving) to act. He can also distance himself from thoughts of anger (thoughts of resentment) and thoughts of harm (thoughts of injury). Purifying his mind, he can attain Nirvana (liberation) in this very life. Having attained Nirvana, he will ultimately not dwell in contention with others. The so-called various contentions greatly cause decline in the Buddha's sacred Dharma Vinaya (discipline). Thoughts arising from ignorance like this are also not contemplated like those of other heretics. Furthermore, if due to the causes of suffering from previous lives and future existences, the fruition of the six sense bases operates in this present life. When harmed by the six realms, if there is a Bhikshu (monk) who, seeking future existence (next life), makes a vow and cultivates pure conduct (pure behavior), at that time.
令其第七後有苦因倍更增長。轉為損惱。于現法中能障涅槃。由此因緣能得當來有暇。圓滿不決定故。此後有愿。當知于彼微細縛中。最極微細。何以故。如彼三十三天宮中有一囹圄。其中禁縛天或非天。然彼法爾暫得解脫。以天妙欲遊戲而住。乃至未起逃竄之心。此心若起便失妙欲。還見自身為縛所縛。彼才起心便為微細縛之所縛。以時分故。說名微細。非難識故而說微細。由被縛時。能自解了我今有縛。若諸苾芻心願後有。此心若起便即被縛。既被縛已不能了知自身有縛是故此縛最極微細。當知時分及以難識俱微細。故名極微細。
複次若諸苾芻精勤加行。守護諸根。于其律儀及非律儀。應當了知。于軟中上世間有學無學律儀。應當了知。云何律儀。謂如有一。于可愛境諸雜染心。不忍不受不執不取。設令暫起尋還棄捨。是名律儀。云何非律儀。謂一苾芻如營農者。親近善士聽聞正法。如理作意。正修所緣境界良田。令其生起善根苗稼。然其種性猛利多貪。未嘗串習貪慾對治猛利慚愧。亦未曾有若遇勝妙境界現前。彼由本性猛利貪故。未曾串習貪對治故。所有慚愧皆羸劣故。便起貪纏。堅執不捨。心於貪纏不能防護。而自放縱非理作意相應心牛入境界田。損壞所有善根苗稼。以是因緣。名非律儀。又如有一
【現代漢語翻譯】 現代漢語譯本： 令其第七識（第七識，末那識，Manas-vijnana）於後有（來世的存在，future existence）的苦因更加增長，轉化為損惱，在現世中能障礙涅槃（Nirvana）。由此因緣，能得到將來的有暇（獲得解脫的機會，opportunity for liberation）也不確定。此後有的願望，應當知道在那微細的束縛中，是最極微細的。為什麼呢？比如三十三天宮（Trayastrimsa Heaven）中有一個監獄，其中禁錮著天人或者非天（Asura），然而他們自然而然地暫時得到解脫，以天界的妙欲遊戲而住，直到沒有生起逃離的心。這心如果生起，便失去妙欲，還見到自身為束縛所縛。他才生起這個心，便被微細的束縛所縛。因為時間的關係，說名為微細，不是因為難以識別而說微細。因為被束縛時，能自己瞭解我現在有束縛。如果各位比丘（Bhikkhu）心願後有，這心如果生起，便立即被束縛。既然被束縛了，不能瞭解自身有束縛，所以這個束縛最極微細。應當知道時間和難以識別都是微細的，所以名為極微細。
再者，如果各位比丘精勤地修行，守護諸根（六根，six sense organs），對於律儀（持戒，discipline）和非律儀（不持戒，lack of discipline），應當瞭解。對於軟、中、上世間的有學（正在學習的人，those still learning）和無學（已經完成學習的人，those who have completed learning）的律儀，應當瞭解。什麼是律儀？比如有一個人，對於可愛的境界，各種雜染的心，不忍受、不接受、不執著、不取著，即使暫時生起，隨即就捨棄，這叫做律儀。什麼是非律儀？比如一個比丘像耕田的人一樣，親近善士，聽聞正法，如理作意，正確地修習所緣的境界良田，令其生起善根的苗稼。然而他的種性猛利多貪，未曾串習貪慾的對治——猛利的慚愧，也未曾有過。如果遇到殊勝美妙的境界現前，他由於本性猛利貪的緣故，未曾串習貪慾的對治的緣故，所有慚愧都羸弱的緣故，便生起貪纏，堅執不捨，心對於貪纏不能防護，而自己放縱，與不如理作意相應的心牛進入境界田，損壞所有善根的苗稼。因為這個因緣，名為非律儀。又比如有一個人
【English Translation】 English version: It causes the seventh consciousness (seventh consciousness, Manas-vijnana) to increase the causes of suffering in future existence (future existence), transforming into harm and hindering Nirvana in the present life. Due to this cause, the opportunity to obtain a favorable rebirth (opportunity for liberation) in the future becomes uncertain. The desire for future existence should be known as the most subtle among the subtle bonds. Why? For example, in the Trayastrimsa Heaven (Trayastrimsa Heaven), there is a prison where devas (deities) or asuras (non-gods) are confined. However, they naturally gain temporary liberation and dwell in the enjoyment of celestial pleasures until they have no thought of escaping. If this thought arises, they lose their pleasures and see themselves bound again. As soon as this thought arises, they are bound by a subtle bond. It is called subtle because of the time involved, not because it is difficult to recognize. Because when bound, they can understand that they are bound. If bhikkhus (Bhikkhu) desire future existence, they are immediately bound when this thought arises. Once bound, they cannot recognize that they are bound, so this bond is extremely subtle. It should be known that both time and difficulty of recognition are subtle, hence it is called extremely subtle.
Furthermore, if bhikkhus diligently practice, guarding their senses (six sense organs), they should understand discipline (discipline) and lack of discipline (lack of discipline). They should understand the discipline of learners (those still learning) and non-learners (those who have completed learning) in the soft, medium, and upper realms. What is discipline? For example, a person does not tolerate, accept, cling to, or grasp various defiled thoughts towards desirable objects. Even if they arise temporarily, they are immediately abandoned. This is called discipline. What is lack of discipline? For example, a bhikkhu, like a farmer, associates with virtuous friends, listens to the true Dharma, and properly cultivates the field of his mind, causing the sprouts of wholesome roots to grow. However, his nature is fiercely greedy, and he has not cultivated the antidote to greed—fierce shame. Nor has he ever had it. If he encounters a superior and wonderful object, due to his fierce greed and lack of cultivation of the antidote to greed, and because all his shame is weak, he develops clinging to greed, firmly holding on and not letting go. His mind cannot protect itself from the entanglement of greed, and he indulges himself, allowing the mind-cow associated with improper attention to enter the field of his mind, damaging all the sprouts of wholesome roots. Because of this cause, it is called lack of discipline. Also, for example, there is a person
。能速作意。于諸境界而自攝斂。然未能觀所有過患令不再起。是名為軟世間律儀。又如有一。能速作意。于諸境界而自攝斂。亦能觀彼所有過患。令不再起。是名為中世間律儀。由此為依。獲得四種作意所攝九相心住。當知如前聲聞地說。由得此故。名離欲貪諸異生類。彼先修習加行觀時如營農者。今得增上猶如大王。于先所得等至所生勝妙諸受。能正了知是大放逸安足處已。便使如臣。聽聞正法增上所生勝奢摩他之所攝護毗缽舍那。令其觀察彼所生受性是緣生。緣生性故體是無常。彼由此故。便以意地諸過患相俱行作意。而得離欲。既離欲已復觀等至所依別故。十種差別。時分別故。多百差別。此中等至所依別故十種別者。謂有尋有伺。無尋唯伺。無尋無伺。若喜俱行。若樂俱行。若舍俱行。退分。住分。若勝進分。順抉擇分。時分別故多百差別者。謂即觀察如是行相。依生住滅時分所作差別道理。當知復有多百差別。如是了知彼所生受是無常性。流轉差別種種性已。略由三相。複審觀彼是無常性。謂所依故。現行故。因故。所依故者。謂極乃至第四靜慮所有色身。是受所依。現行故者。謂極乃至滅受想定其間想受多分現行。言因故者。謂當來世所有受因。即思求愿。觀察如是乃至有頂所有諸法緣生性故皆是無常
【現代漢語翻譯】 現代漢語譯本： 如果有人能夠迅速地集中注意力，在各種境界中約束自己，但未能觀察到所有過患，以致過患再次發生，這被稱為軟世間律儀（指世俗的戒律）。 又如有人，能夠迅速地集中注意力，在各種境界中約束自己，也能觀察到那些過患，使它們不再發生，這被稱為中世間律儀。 依靠這種律儀，可以獲得四種作意所攝的九相心住（九種禪定狀態），應當像前面《聲聞地》中所說的那樣瞭解。由於獲得這種心住，被稱為脫離欲貪的異生類（尚未證果的凡夫）。 他們先前修習加行觀時，就像農夫耕作；現在得到增上，就像大王一樣。對於先前所得的等至（禪定）所生的殊勝美妙的感受，能夠正確地了知那是大放逸的安身之處，於是便像使用臣子一樣，聽聞正法增上所生的殊勝奢摩他（止）所攝護的毗缽舍那（觀），令其觀察那些感受的自性是緣生（dependent origination）。因為是緣生性，所以其體性是無常。 他們因此便以意地（意識層面）的諸過患相俱行的作意，而得以脫離欲貪。既已脫離欲貪，又觀察等至所依賴的處所不同，有十種差別；時間上的分別，則有多百種差別。 這裡所說的等至所依不同而有十種差別，是指：有尋有伺（有粗細思考），無尋唯伺（只有細微思考），無尋無伺（沒有粗細思考）；若與喜俱行，若與樂俱行，若與舍俱行；退分（退步），住分（保持），若勝進分（進步），順抉擇分（有助於決斷）。 時間上的分別而有多百種差別，是指：觀察這些行相，依據生、住、滅的時間分段所產生的差別道理，應當知道其中還有多百種差別。 像這樣了知那些感受是無常的，流轉變化具有種種特性之後，概括地通過三種相，再次審視它們是無常的，即：所依故，現行故，因故。 所依故，是指：乃至第四禪的所有色身，是感受所依賴的處所。 現行故，是指：乃至滅受想定（無想定）期間，想和受大部分時間都在顯現活動。 因故，是指：未來世的所有感受的因，即思求和願望。觀察像這樣乃至有頂（非想非非想處）的所有諸法，因為是緣生性，所以都是無常的。
【English Translation】 English version: If someone can quickly focus their attention and restrain themselves in all realms, but fails to observe all the faults, causing them to arise again, this is called 'soft worldly discipline' (referring to secular precepts). Furthermore, if someone can quickly focus their attention and restrain themselves in all realms, and also observe those faults, preventing them from arising again, this is called 'intermediate worldly discipline'. Relying on this discipline, one can attain the nine mental abidings (nine states of meditative concentration) encompassed by the four types of attention, which should be understood as described in the preceding 'Hearer's Ground'. By attaining this, one is called a 'sentient being who has detached from desire and greed' (an ordinary person who has not yet attained enlightenment). When they previously practiced the preliminary application of contemplation, it was like a farmer tilling the land; now, having gained enhancement, it is like a great king. Regarding the excellent and wonderful feelings arising from the samadhi (meditative concentration) previously attained, they can correctly understand that it is a place where great negligence can take root. Thus, they employ it like a minister, listening to the Dharma and using the vipashyana (insight) protected by the excellent shamatha (calm abiding) arising from enhancement, causing it to observe that the nature of those feelings is dependent origination. Because it is of the nature of dependent origination, its essence is impermanent. Therefore, they use the attention that is accompanied by the aspects of faults in the mind-ground (level of consciousness), and thus are able to detach from desire and greed. Having detached from desire and greed, they further observe that the bases upon which the samadhi relies are different, having ten kinds of distinctions; and in terms of temporal distinctions, there are hundreds of distinctions. Here, the ten kinds of distinctions due to the different bases upon which the samadhi relies refer to: with coarse and subtle thought (vitarka and vicara), without coarse thought but only subtle thought, without coarse or subtle thought; if accompanied by joy, if accompanied by pleasure, if accompanied by equanimity; declining, abiding, if progressing, conducive to ascertainment. The hundreds of distinctions due to temporal distinctions refer to: observing these characteristics, according to the principles of differentiation produced by the temporal divisions of arising, abiding, and ceasing, it should be known that there are hundreds of distinctions within them. Having understood that those feelings are impermanent, and that their transformations have various characteristics, they briefly examine them again through three aspects as being impermanent: because of the basis, because of the manifestation, and because of the cause. Because of the basis, refers to: even up to the fourth dhyana (meditative absorption), all physical bodies are the bases upon which feelings rely. Because of the manifestation, refers to: even up to the cessation of perception and feeling (nirodha-samapatti), perception and feeling are mostly manifested and active during that time. Because of the cause, refers to: the causes of all feelings in future lives, namely, thoughts and desires. Observing all dharmas (phenomena) in this way, even up to the peak of existence (neither perception nor non-perception), because they are of the nature of dependent origination, they are all impermanent.
。如是如理審正觀察諸離欲地。是名上品世間律儀。當知此中前二律儀。思擇力攝。后一律儀。修習力攝。彼既成就如是勝妙不放逸力。如實通達聖諦理故。便能永斷執我我所。以為前行一切見道所斷煩惱。又能獲得有學律儀。彼即修習有學律儀。復能永斷妄執我慢以為前行一切修道所斷煩惱。究竟證得無學律儀。此上更無若過若勝所餘律儀。
複次若諸苾芻。已入聖教不護諸根。彼便一向造作眾苦。謂后法苦。或現法苦。當知如是不護根者。如癩病人入蘆荻叢。為如其葉可愛境界破裂其身。攝受當來微細俱行後有眾苦。而不能覺。如是名為由后法苦。說造眾苦。彼又於此起染起著廣生毀犯。由是因緣。雖住空寂阿練若處。而受現行追悔所起尋思之苦。如菅茅刺傷害其足。不能無畏往凈仙眾。設強趣入清凈僧中。便為有智同梵行人舉其所犯。由彼內懷覆藏意故。心如鴆毒。于能舉邊發憤摻害。又諸有智同梵行者。知其鄙劣樂舍沙門。即便遠避不與同住若諸村邑若阿練若。咸共譏毀言。此長老如是毀犯。如是惡說。如是惡作。如是非法雜染而住。已凈信者。令其變退。未凈信者。令信不生。是故彼人于現法中。領受如此追悔所作。發憤所作。遠避所作。譏毀所作。種種諸苦。此及前說領受后法所作眾苦。總略為一
【現代漢語翻譯】 現代漢語譯本：像這樣如理如實地審視和觀察各種遠離慾望的境界，這被稱為上品世間律儀。應當知道，這裡面的前兩種律儀屬於思擇力的範疇，后一種律儀屬於修習力的範疇。如果他成就了這樣殊勝微妙的不放逸力，因為如實通達了聖諦的道理，就能永遠斷除執著于『我』和『我所』，以此為先導，斷除一切見道所斷的煩惱。並且能夠獲得有學律儀。他修習有學律儀，又能永遠斷除以虛妄執著我慢為先導的一切修道所斷的煩惱，最終證得無學律儀。這以上再也沒有任何超過或勝過它的律儀了。
再者，如果有些比丘（bhiksu，佛教出家男眾），已經進入聖教，卻不守護諸根（indriya-samvara，眼、耳、鼻、舌、身、意六根），他們就會一直造作種種痛苦，包括未來的痛苦和現在的痛苦。應當知道，像這樣不守護諸根的人，就像患有癩病的人進入蘆葦叢中，因為那些葉子看起來可愛，就去撕扯它們，結果反而破裂了自己的身體，承受著未來細微的、伴隨而來的後有眾苦，卻不能覺察。這被稱為由於未來的痛苦而造作種種痛苦。他們又因此生起貪染和執著，廣泛地產生毀犯。由於這樣的因緣，即使住在空寂的阿練若（aranya，寂靜處）中，也會受到現行追悔所引起的尋思之苦，就像菅茅刺傷了腳，不能無所畏懼地前往清凈的仙眾。如果勉強進入清凈的僧團中，就會被有智慧的同梵行者指出他的過犯。由於他內心懷有覆藏的意圖，心如鴆毒，對指出他過錯的人發怒，甚至想要加害。而且那些有智慧的同梵行者，知道他卑鄙惡劣，喜歡捨棄沙門（sramana，出家修行者）的身份，就會遠遠地避開，不與他同住，無論在村邑還是阿練若，都會一起譏諷譭謗說：『這位長老這樣毀犯，這樣惡語，這樣惡行，這樣以非法雜染而住，已經生起凈信的人，讓他改變退失，還沒有生起凈信的人，讓他無法生起信心。』因此，這個人在現世中，領受如此追悔所作、發怒所作、遠避所作、譏毀所作的種種痛苦。這些以及前面所說的領受未來所作的種種痛苦，總括起來為一種。
【English Translation】 English version: Thus, by thoroughly and correctly examining and observing the various realms of detachment from desire, this is called the supreme mundane morality. It should be known that the first two moralities here are encompassed by the power of discernment, and the last morality is encompassed by the power of cultivation. If one achieves such excellent and subtle power of non-negligence, because one truly understands the principle of the noble truths, one can permanently sever the attachment to 'self' and 'what belongs to self,' taking this as the precursor to severing all afflictions that are severed by the path of seeing. Furthermore, one can attain the morality of a learner (Skt: śaikṣa-śīla). By cultivating the morality of a learner, one can also permanently sever all afflictions that are severed by the path of cultivation, taking false clinging to pride as the precursor, and ultimately attain the morality of a non-learner (Skt: aśaikṣa-śīla). Beyond this, there is no other morality that surpasses or excels it.
Furthermore, if some bhikshus (Buddhist monks), having already entered the sacred teachings, do not guard their senses (indriya-samvara, the six senses: eye, ear, nose, tongue, body, and mind), they will invariably create various sufferings, including future sufferings and present sufferings. It should be known that those who do not guard their senses are like lepers entering a reed thicket, who, because the leaves appear attractive, tear at them, only to lacerate their own bodies, enduring subtle, accompanying sufferings of future existence without realizing it. This is called creating various sufferings due to future suffering. They then give rise to attachment and clinging, extensively generating transgressions. Due to these causes, even if they dwell in a secluded aranya (secluded place), they will suffer the torment of remorseful thoughts arising from present actions, like cogon grass pricking their feet, preventing them from fearlessly approaching the pure assembly of sages. If they forcibly enter a pure monastic community, their transgressions will be pointed out by wise fellow practitioners. Because they harbor intentions of concealment, their hearts are like poison, and they become angry and even attempt to harm those who point out their faults. Moreover, those wise fellow practitioners, knowing their baseness and fondness for abandoning the life of a sramana (wandering ascetic), will avoid them from afar, not dwelling with them, whether in villages or aranyas, and will together mock and slander them, saying, 'This elder has transgressed in this way, spoken badly in this way, acted badly in this way, and dwells in this way with impure defilements, causing those who have already generated pure faith to change and regress, and preventing those who have not yet generated pure faith from generating it.' Therefore, this person in the present life experiences various sufferings caused by remorse, anger, avoidance, and mockery. These, along with the aforementioned sufferings caused by future actions, are collectively summarized as one.
。名受眾苦。此中雲何名非律儀。謂于如是現法后法。具眾過患。行處境界。起不如理。妄執諸相隨好邪想。邪想為先於其住處發起順彼相應尋思。由此不能於前所說一切過失如實觀見。雖復觀見所有過失。未能數數多修習故。于所依中諸煩惱品所有粗重。未能除遣。身未輕安。謂色心身。由此行相纏及隨眠猶尚和合。能令違背思擇修習二力對治。名非律儀。與此相違。當知即是律儀行相。又此律儀三因緣故。能令修習速得圓滿。何等為三。所謂最初于善說法毗奈耶中。凈信出家。既出家已。便用神力相應聞慧。攝持蟲獸相似六根。既攝持已。複用如理作意思慧。正審觀察過患。方便在聞慧上修慧下。故中間繫縛。中間系已。為欲試察于彼神力得自在不。乃取凈相。于諸境界而放縱之。于彼神力未自在故。各各馳散別別境界。然其不能究竟逃竄。未善觀見彼過患故。令彼蟲獸未善調伏。又令神力不得自在。了知是已。復多修習如理思慧。令到究竟。超過作意。轉更勤修循身正念。於此正念善修習故。彼不復能各各馳散別別境界。當知爾時彼善調伏。神力于彼而得自在。
複次有諸苾芻。先已修集妙慧資糧。復得值遇善友。圓滿聽聞諸行三種過患。謂現法過患。后法過患。現法后法過患。當知此中大種互違為所依
【現代漢語翻譯】 現代漢語譯本：名為感受種種痛苦。這裡面什麼叫做『非律儀』（a-lǜyí，指不持戒的行為）呢？就是對於像這樣現世和來世都具有種種過患的，行為處所和境界，產生不如理的、虛妄執著的種種表相、細微特徵和邪惡的想法。以邪惡的想法為先導，對於他所居住的地方，發起順應那些邪惡想法的相應思慮。由於這個原因，不能對於前面所說的一切過失如實地觀察和認識。即使能夠觀察和認識到所有的過失，由於不能夠多次地修習，對於所依止的身體中各種煩惱的粗重，不能夠去除和遣散，身體沒有得到輕安，這裡說的色身和心身都是這樣。因此，這些行為的表相、纏縛和隨眠仍然結合在一起，能夠使人違背思擇和修習這兩種力量的對治。這就叫做『非律儀』。與此相反的，應當知道就是『律儀』（lǜyí，指持戒的行為）的行相。而且，這種『律儀』由於三種因緣，能夠使修習迅速得到圓滿。哪三種呢？第一種是最初在善於說法和毗奈耶（pínáyé，佛教戒律）中，以清凈的信心出家。出家之後，就用與神通力相應的聞慧，攝持像蟲獸一樣難以控制的六根。攝持之後，又用如理作意的思慧，正確而審慎地觀察過患。方便在於聞慧之上，修慧之下，所以在中間繫縛。中間繫縛之後，爲了想要試探對於神通力是否得到自在，就取清凈的表相，對於各種境界而放縱它們。由於對於神通力還沒有得到自在，所以各個馳散到不同的境界。然而它們不能夠最終逃脫，因為沒有很好地觀察到那些過患，使得那些像蟲獸一樣的六根沒有很好地被調伏，又使得神通力不能夠得到自在。瞭解這些之後，又多次修習如理的思慧，使之達到究竟，超過作意，更加勤奮地修習循身正念。由於對於這種正念善於修習，它們就不再能夠各自馳散到不同的境界。應當知道，這個時候它們就被很好地調伏了，神通力對於它們也得到了自在。 其次，有些比丘（bǐqiū，佛教出家男眾），先前已經修集了妙慧的資糧，又能夠遇到善友，圓滿地聽聞諸行三種過患，就是現世的過患、來世的過患、現世和來世的過患。應當知道，這裡面大種互相違背是所依。
【English Translation】 English version: It is called enduring various sufferings. What is called 'non-discipline' (a-lǜyí, referring to unprincipled behavior) here? It refers to, regarding such present and future phenomena that possess various faults, the places of action and realms, giving rise to irrational and falsely clinging to various appearances, subtle characteristics, and evil thoughts. Taking evil thoughts as a precursor, in the place where one dwells, one initiates corresponding thoughts that align with those evil thoughts. Because of this reason, one cannot truly observe and recognize all the faults mentioned earlier. Even if one can observe and recognize all the faults, due to not practicing them frequently, one cannot remove and dispel the grossness of various afflictions in the body that one relies on, and the body does not attain lightness and ease. Here, it refers to both the physical body and the mind-body. Therefore, the appearances, entanglements, and latent tendencies of these behaviors are still combined, which can cause one to go against the counteractions of the two forces of deliberation and practice. This is called 'non-discipline'. Conversely, one should know that it is the appearance of 'discipline' (lǜyí, referring to principled behavior). Moreover, this 'discipline' can enable practice to be quickly perfected due to three causes. What are the three? The first is initially, in the well-spoken Dharma and Vinaya (pínáyé, Buddhist precepts), one leaves home with pure faith. After leaving home, one uses the wisdom of hearing corresponding to supernatural power to restrain the six senses, which are as difficult to control as insects and beasts. After restraining them, one uses the wisdom of rational reflection to correctly and carefully observe the faults. The convenience lies above the wisdom of hearing and below the wisdom of practice, so it is bound in the middle. After being bound in the middle, in order to test whether one has attained freedom over supernatural power, one takes pure appearances and indulges them in various realms. Because one has not yet attained freedom over supernatural power, they scatter to different realms. However, they cannot ultimately escape because they have not well observed those faults, which causes those six senses, like insects and beasts, not to be well tamed, and also causes supernatural power not to be able to attain freedom. After understanding these, one practices rational reflection wisdom many times, causing it to reach the ultimate, surpassing intention, and more diligently practicing mindfulness of the body. Because one is good at practicing this mindfulness, they can no longer scatter to different realms on their own. One should know that at this time, they are well tamed, and supernatural power has attained freedom over them. Furthermore, some Bhikshus (bǐqiū, Buddhist monks), having previously accumulated the resources of wonderful wisdom, are also able to encounter good friends and fully hear the three faults of all actions, which are the faults of the present life, the faults of the future life, and the faults of both the present and future lives. One should know that here, the mutual contradiction of the great elements is the basis.
止一切疾病。名現法過患。惡趣諸行常恒隨逐能作能往。名后法過患。先於現法成就喜貪以為所依。能引現法后法老死。名現法后法過患。如是總略有三種苦。一疾病苦。二惡趣苦。三老死苦。謂依善趣及依惡趣。聽聞如是諸過患已。精進修行。法隨法行。因斯能入聖諦現觀。次由善凈無我真智。如入空室。現觀內外六處皆空。彼于爾時。以慧通達依諸境界忘念。所生諸煩惱纏能為損害。及有餘殘煩惱隨眠貪愛隨眠。又自通達于相續中。有諸煩惱。有諸貪愛。有諸苦惱。有諸損害及過。一切煩惱貪愛。證有餘依般涅槃界。一向寂靜。次後復證無有餘依般涅槃界。彼先修習譬如草木枝條莖葉。正法門慧積集聖道。法隨法行為所依筏。于修道中正勤修習。漸次證於心善解脫。住有餘依般涅槃界。一切災惱皆得解脫。既住於此。當知究竟越度眾苦。到于彼岸。
複次由七因緣。于善說法毗奈耶中。雖出家已。復還退舍正所修學。云何為七。謂諸異生未能超度諸異生地。於五取蘊眾苦惱法。不能如實了知五轉。或復異生於諸妙欲。不能上品觀其過患。又於行時及於住時。恒常縱逸于可愛境。取不如理所有相貌。不繫念故。恒常尋思善品惡刺非理尋思。又無無畏。若王若余因事呼逼由怖畏故。則便隨從。復有親愛于諸親屬
【現代漢語翻譯】 現代漢語譯本
止息一切疾病，這被稱為『現法過患』（指今生能感受到的過患）。惡趣中的種種行為常常相隨，能夠導致投生惡趣，這被稱為『后法過患』（指來世才能感受到的過患）。先在今生對喜樂和貪愛有所成就，並以此為依靠，能夠引發現法和后法的衰老和死亡，這被稱為『現法后法過患』（指既影響今生又影響來世的過患）。總的來說，簡略地講有三種苦：一是疾病之苦，二是惡趣之苦，三是老死之苦。這些苦既可能發生在善趣，也可能發生在惡趣。
聽聞了這些過患之後，精進修行，依法而行，因之能夠進入對聖諦的現觀。然後通過善良清凈的無我真智，就像進入空室一樣，現觀內外六處皆是空性。那時，他以智慧通達，依靠各種境界的忘念所產生的各種煩惱纏縛能夠造成損害，以及還有剩餘的煩惱隨眠和貪愛隨眠。他又親自通達，在他的相續中，有各種煩惱、各種貪愛、各種苦惱、各種損害和過患。一切煩惱和貪愛，都證得了有餘依涅槃界（指煩惱已斷，但身體還在的涅槃狀態），完全寂靜。之後又證得無餘依涅槃界（指煩惱和身體都已斷滅的涅槃狀態）。
他先前修習，譬如草木的枝條莖葉，積聚正法之門的智慧，以法隨法行為所依之筏。在修道中精勤修習，逐漸證得心善解脫，安住于有餘依涅槃界。一切災難和苦惱都得到解脫。既然安住於此，應當知道最終超越了眾苦，到達了彼岸。
再者，由於七種因緣，在善說的毗奈耶（Vinaya，戒律）中，即使已經出家，又會退還，捨棄所修學的正法。什麼是這七種因緣呢？一是異生（指凡夫）未能超越各種異生之地，對於五取蘊（Panca-upadanakkhandha，構成生命的五種要素，即色、受、想、行、識）的眾苦惱法，不能如實了知五轉（指對五取蘊的如實知見）。二是異生對於各種妙欲，不能上品地觀察其過患。三是在行走時和居住時，常常放縱于可愛的境界，執取不如理的各種相貌，因為不繫唸的緣故，常常尋思善品的惡刺，進行非理的尋思。四是沒有無畏，如果國王或其他人因為某些事情而逼迫，由於怖畏的緣故，就順從他們。五是對各種親屬有親愛之情。
【English Translation】 English version
Cessation of all diseases is called 『present-life fault』 (referring to faults experienced in this life). Actions in evil destinies constantly follow, capable of leading to rebirth in evil destinies, is called 『future-life fault』 (referring to faults experienced in future lives). First, achieving joy and craving in the present life and relying on them can lead to aging and death in both the present and future lives, which is called 『present-and-future-life fault』 (referring to faults affecting both present and future lives). In summary, there are three kinds of suffering: the suffering of disease, the suffering of evil destinies, and the suffering of aging and death. These sufferings can occur in both good and evil destinies.
Having heard of these faults, diligently practice, acting in accordance with the Dharma, thereby being able to enter the direct realization of the Noble Truths. Then, through virtuous and pure wisdom of no-self, like entering an empty room, directly realize that the inner and outer six sense bases are empty. At that time, with wisdom, he understands that the afflictions arising from forgetfulness of various objects can cause harm, as well as the remaining latent afflictions and the latent craving. He also personally understands that in his continuum, there are various afflictions, various cravings, various sufferings, various harms, and faults. All afflictions and cravings attain the Nirvana realm with remainder (referring to the state of Nirvana where afflictions are extinguished, but the body remains), completely tranquil. Afterwards, he attains the Nirvana realm without remainder (referring to the state of Nirvana where both afflictions and the body are extinguished).
He previously cultivated, like the branches, stems, and leaves of plants, accumulating the wisdom of the Dharma gate, using the practice of Dharma in accordance with Dharma as a raft. Diligently practicing in the path of cultivation, he gradually attains the liberation of mind, dwelling in the Nirvana realm with remainder. All calamities and sufferings are liberated. Having dwelt in this, one should know that he has ultimately transcended all sufferings and reached the other shore.
Furthermore, due to seven causes, in the well-spoken Vinaya (Vinaya, discipline), even after having renounced the world, one may retreat and abandon the righteous practices. What are these seven causes? First, ordinary beings (referring to common people) have not transcended the various realms of ordinary beings, and regarding the aggregates of clinging (Panca-upadanakkhandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) and the suffering and afflictive dharmas, they cannot truly understand the five aspects (referring to the true understanding of the five aggregates). Second, ordinary beings cannot observe the faults of various sensual pleasures with superior discernment. Third, while walking and dwelling, they constantly indulge in desirable objects, grasping inappropriate appearances, and because of not maintaining mindfulness, they constantly contemplate the evil thorns of virtuous qualities, engaging in irrational thoughts. Fourth, they lack fearlessness; if the king or others coerce them due to certain matters, they comply out of fear. Fifth, they have affection for various relatives.
有所顧戀。彼若招命由親愛故。則便隨從。又于境界或隨順貪。或隨順瞋。或隨順癡。發起猛利諸煩惱纏。又即于彼心相續中。常有隨縛。又由成就下劣勝解。無有一切廣大勝解。謂于出離遠離涅槃。由彼成就劣勝解故。于諸境界其心趣入。由於一切父母等事。不能孑然無顧戀故。于其出離心不趣入。於八聖支無勝解故。于其遠離心不趣入。由於彼果煩惱斷中無勝解故。于其涅槃心不趣入。略由二處攝一切漏。一見所斷。二修所斷。當知此中非理作意。及所緣境。名順漏法。若諸有學于能發起修所斷漏非理作意所緣境界。雖未永斷。而由妙慧正通達故。說名於此順漏法中其心寂靜。猶有失念增上所生微劣纏故。未名清涼。未名宴默。然其所起一切見道所斷諸漏。皆永斷故。亦名清涼。以于當來不生法故。亦名宴默。而彼異產生就下劣諸勝解者。遍於一切順諸漏法。心不寂靜不名清涼。不名宴默。當知由是七因緣故。復還退舍正所修學。與此相違所有白品七因緣故。于善說法毗奈耶中。既出家已。終不退舍正所修學。
複次若有苾芻。依四著處。當知彼行四種邪行。何等名為四種著處。謂有苾芻。于內外處有貪愛故。能感後有。于現法中不樂涅槃。是初著處。復有苾芻。于先所舍外諸所有父母等事。有所顧戀繫縛
【現代漢語翻譯】 現代漢語譯本：有所顧戀。如果因為親愛的原因而有人召喚他，他就會跟隨。又在各種境界中，或者順從貪慾，或者順從嗔恨，或者順從愚癡，從而生起強烈的各種煩惱纏縛。而且在他的心相續中，常常有隨縛。又因為成就了低劣的勝解（adhimoksha，深刻的理解），所以沒有一切廣大的勝解，即對於出離、遠離、涅槃沒有勝解。因為他成就了低劣的勝解，所以他的心趨向于各種境界。由於對於一切父母等事，不能完全沒有顧戀，所以他的心不趨向于出離。由於對於八聖支（arya-ashtanga-marga，八正道）沒有勝解，所以他的心不趨向于遠離。由於對於斷除煩惱的果沒有勝解，所以他的心不趨向于涅槃。簡略地說，一切煩惱可以被兩種所斷攝盡：一、見所斷（darshana-heya，通過見道斷除的煩惱）；二、修所斷（bhavana-heya，通過修道斷除的煩惱）。應當知道，這裡不如理作意（ayoniso-manasikara，不正確的思維方式）以及所緣境，被稱為順漏法（sranavas，增長煩惱的法）。如果那些有學（saiksha，還在學習的修行者）對於能夠生起修所斷漏的不如理作意所緣境界，雖然沒有永遠斷除，但是由於妙慧（prajna，智慧）正確通達的緣故，被稱為在這種順漏法中，他們的心是寂靜的。由於還有失念（smriti-pramosha，失去正念）增上所生的微弱纏縛，所以還不能稱為清涼，還不能稱為宴默（寂靜）。然而，他們所生起的一切見道所斷的各種煩惱，都已經永遠斷除，所以也稱為清涼，因為對於未來不再生起這些煩惱的法。也稱為宴默。而那些異生（prthag-jana，凡夫）成就低劣的各種勝解的人，遍於一切順諸漏法，心不寂靜，不能稱為清涼，不能稱為宴默。應當知道，由於這七種因緣的緣故，又會退舍所修學的正法。與此相反，由於所有白凈的七種因緣的緣故，在善說的佛法和戒律（vinaya，戒律）中，既然已經出家，就終究不會退舍所修學的正法。 複次，如果有一位比丘（bhikshu，出家男眾），依靠四種執著之處，應當知道他行的是四種邪行。什麼叫做四種執著之處呢？就是有一位比丘，對於內外之處有貪愛，因此能夠感得後有（punarbhava，來世的生命），在現世中不樂於涅槃（nirvana，解脫）。這是第一種執著之處。又有一位比丘，對於先前所捨棄的外在的各種所有物，比如父母等事，有所顧戀和繫縛。
【English Translation】 English version: He has attachment and longing. If someone calls him because of affection, he will follow. Moreover, in various realms, he either complies with greed, or complies with hatred, or complies with delusion, thereby arousing intense afflictive entanglements. Furthermore, in his mind-continuum, there is always bondage. Also, because he has achieved inferior adhimoksha (profound understanding), he does not have any great adhimoksha, meaning he has no adhimoksha for renunciation, detachment, or nirvana. Because he has achieved inferior adhimoksha, his mind inclines towards various realms. Because he cannot be completely free from attachment and longing for all matters such as parents, his mind does not incline towards renunciation. Because he has no adhimoksha for the eightfold noble path (arya-ashtanga-marga), his mind does not incline towards detachment. Because he has no adhimoksha for the result of cutting off afflictions, his mind does not incline towards nirvana. Briefly, all outflows (asravas) are encompassed by two types of abandonment: those abandoned by seeing (darshana-heya) and those abandoned by cultivation (bhavana-heya). It should be known that, in this context, inappropriate attention (ayoniso-manasikara) and the objects of attention are called 'laws that accord with outflows' (sranavas). If those who are still learning (saiksha) have not permanently abandoned the objects of inappropriate attention that can give rise to outflows abandoned by cultivation, but because of excellent wisdom (prajna) have correctly understood them, they are said to have minds that are tranquil in these laws that accord with outflows. Because there are still subtle entanglements arising from the increase of forgetfulness (smriti-pramosha), they are not yet called cool or serene. However, because all the outflows abandoned by the path of seeing that they have generated have been permanently abandoned, they are also called cool, because these laws will not arise in the future. They are also called serene. But those ordinary beings (prthag-jana) who have achieved inferior adhimoksha are not tranquil in mind, not called cool, and not called serene in all laws that accord with outflows. It should be known that because of these seven causes, they will again abandon the correct learning they have been practicing. Conversely, because of all the pure seven causes, having left home in the well-spoken Dharma and discipline (vinaya), they will never abandon the correct learning they have been practicing. Furthermore, if there is a bhikshu (monk), relying on four attachments, it should be known that he is engaging in four kinds of wrong conduct. What are the four attachments? They are: if a bhikshu has craving and love for internal and external things, he is able to generate future existence (punarbhava), and he does not delight in nirvana (liberation) in the present life. This is the first attachment. Furthermore, if a bhikshu has attachment and bondage to the external possessions he has previously abandoned, such as parents, etc.
其心。如是名為第二著處。復如有一。于現法中希求一切利養恭敬。于諸所得利養恭敬。耽著不捨。如是名為第三著處。復如有一。是有學者已見諦跡。有餘我慢。少分貪愛之所隨逐。于修棄捨縱逸而住。如是名為第四著處。云何名為四種邪行。謂彼最初愛樂後有補特伽羅。于現法中不樂涅槃。若諸有學行於縱逸。由此著處增上力故。樂與在家及出家眾共相雜住。如是名為最初邪行。又復即前愛樂後有補特伽羅。愛樂後有增上力故。發起邪愿。行於梵行。如是名為第二邪行。又復于先所舍外事有所顧戀。由彼著處增上力故。能令退舍正所修學。如是名為第三邪行。又于現世希求利養及與恭敬。于諸所得利養恭敬。耽著不捨補特伽羅。由此著處增上力故。毀犯尸羅。廣說乃至。螺音狗行。彼由顧戀利養恭敬。不捨所學。不見是罪。公然犯戒。如是名為第四邪行。
複次有諸苾芻。于義不善從他所聞種種文字一義言說。便懷猶豫不生歡喜。今於是中何者為實。復有四種能生微妙清凈智見無倒觀門。何等為四。謂極精勤觀察苦者。于生受因如實妙智。又于依持及所依因如實妙智。又于住因如實妙智。又于依緣自性助伴隨順苦樂非苦樂行如實妙智。又二緣故。如來除滅于義不善補特伽羅所有猶豫。一者顯示種種文詞所表
【現代漢語翻譯】 現代漢語譯本：他的心。這被稱為第二種執著之處。再者，有些人，在現世中希求一切利益供養恭敬，對於所得到的利益供養恭敬，貪戀執著不肯捨棄。這被稱為第三種執著之處。再者，有些人，是有學之人，已經見到真諦的軌跡，但還有殘餘的驕慢，被少許的貪愛所纏繞，對於修習捨棄放縱而住。這被稱為第四種執著之處。什麼叫做四種邪行呢？就是那些最初喜愛來世的補特伽羅（人），在現世中不樂於涅槃。如果那些有學之人行為放縱，由於這些執著之處的強大力量，喜歡與在家眾和出家眾混雜居住。這被稱為第一種邪行。再者，就是前面那些喜愛來世的補特伽羅（人），由於喜愛來世的強大力量，發起邪惡的願望，修行不清凈的梵行。這被稱為第二種邪行。再者，對於先前所捨棄的外在事物有所顧戀，由於那些執著之處的強大力量，能夠使他退舍所正確修習的學業。這被稱為第三種邪行。再者，在現世中希求利益供養以及恭敬，對於所得到的利益供養恭敬，貪戀執著不肯捨棄的補特伽羅（人），由於這些執著之處的強大力量，毀犯戒律，廣而言之，乃至做出如螺音狗行（指不如法的行為）。他們由於顧戀利益供養恭敬，不肯捨棄所學，看不到這是罪過，公然違犯戒律。這被稱為第四種邪行。 再者，有些比丘，對於佛經的義理不善巧，從他人那裡聽聞種種文字的表面意思，便心懷猶豫，不生歡喜，心中疑惑：『現在這些說法中，哪一種才是真實的呢？』又有四種能夠產生微妙清凈的智慧見解，沒有顛倒的觀察之門。是哪四種呢？就是極其精勤地觀察苦的人，對於產生感受的原因，如實地產生微妙的智慧。又對於所依賴的以及能依賴的原因，如實地產生微妙的智慧。又對於住的原因，如實地產生微妙的智慧。又對於依靠因緣的自性、助伴，隨順苦樂以及非苦非樂的行為，如實地產生微妙的智慧。又因為這兩種緣故，如來能夠消除那些對於佛經義理不善巧的補特伽羅（人）的所有猶豫。一是顯示種種文詞所表達的含義。
【English Translation】 English version: His mind. This is called the second place of attachment. Furthermore, there are those who, in this present life, seek all benefits, offerings, and respect, and cling to and are unwilling to relinquish the benefits, offerings, and respect they have obtained. This is called the third place of attachment. Furthermore, there are those who are learners, who have seen the traces of the truth, but still have residual pride and are pursued by a small amount of craving, and who dwell in indulgence regarding cultivation and abandonment. This is called the fourth place of attachment. What are the four kinds of wrong conduct? They are those who initially love future existence, the pudgala (person) who does not delight in Nirvana in the present life. If those who are learners act indulgently, due to the powerful influence of these places of attachment, they like to live mixed with householders and renunciates. This is called the first wrong conduct. Furthermore, the aforementioned pudgala (person) who loves future existence, due to the powerful influence of loving future existence, initiates evil vows and practices impure brahmacharya (pure conduct). This is called the second wrong conduct. Furthermore, there is attachment to external things that were previously abandoned, and due to the powerful influence of those places of attachment, it can cause them to retreat from the correct learning they have been cultivating. This is called the third wrong conduct. Furthermore, the pudgala (person) who seeks benefits, offerings, and respect in the present life, and clings to and is unwilling to relinquish the benefits, offerings, and respect they have obtained, due to the powerful influence of these places of attachment, violates the shila (precepts), broadly speaking, even to the point of engaging in actions like 'snail sounds and dog behavior' (referring to improper conduct). Because they are attached to benefits, offerings, and respect, they are unwilling to abandon what they have learned, and do not see this as a fault, openly violating the precepts. This is called the fourth wrong conduct. Furthermore, there are bhikshus (monks) who are not skilled in the meaning of the sutras (scriptures), and upon hearing various literal interpretations from others, they become hesitant and do not rejoice, wondering, 'Which of these teachings is true?' There are also four doors of observation that can generate subtle, pure wisdom and correct views. What are these four? They are: for those who diligently observe suffering, the real and wonderful wisdom regarding the cause of arising of feeling. Also, the real and wonderful wisdom regarding the cause of reliance and what is relied upon. Also, the real and wonderful wisdom regarding the cause of dwelling. Also, the real and wonderful wisdom regarding the nature of conditions, supporting factors, and actions that accord with pleasant, unpleasant, and neutral feelings. Furthermore, because of these two reasons, the Tathagata (the thus-gone one) can eliminate all the hesitation of those pudgalas (persons) who are not skilled in the meaning of the sutras (scriptures). First, by revealing the meaning expressed by various words and phrases.
一義。文有差別。義無差別。由是能令斷除猶豫。二者開顯聖教廣義。由此能令于義通達。云何名為聖教廣義。謂從資糧地乃至漏盡。皆說名為聖教廣義。此中邊際根成熟住。如來所化無我相應善受堅固聞思所成正見成就。此為依止。此為建立。獨處空閑。緣內外處四種識住。為欲斷滅諸有取識。修循身念勝奢摩他毗缽舍那之所攝受。由此親近修習勢力。發生如實緣初識住鄰逼現觀止觀雙行。從此無間于聖諦中能入現觀。復更修習。如所得道以漸進趣。能得一切諸漏永盡。如能如實緣初識住。乃至如實緣第四識住。當知亦爾。
複次如先所說。不護根門補特伽羅。煩惱諸纏現前不捨。世及出世思擇修習二力對治有所闕乏。煩惱生已性多堅執。魔既了知性堅執已。便往其所以諸境界而媚惑之。如是彼魔于性執著煩惱諸纏補特伽羅。而得其便。為欲媚惑。于其相續安立所緣。又即如是不護根門。補特伽羅。于般涅槃欲樂劣故。親愛劣故。譬如干朽葦草舍宅。魔便於彼積集可愛境界炬火而焚燎之。由二因緣。彼為境界常所蔽伏。一未生纏令其生故。二已生纏令相續故。由為境界愛所蔽伏。于廣追覓諸境界時。多行種種惡不善行。於行如是邪惡行時。復為種種惡不善法之所蔽伏。如前所說。行邪行已。失路而行。沿流而
【現代漢語翻譯】 現代漢語譯本 第一，意義。文字有差別，但意義沒有差別。因此能夠斷除猶豫。第二，開顯聖教的廣義。由此能夠通達意義。什麼是聖教的廣義呢？就是從資糧地到漏盡（煩惱完全斷盡的狀態），都稱為聖教的廣義。這裡面包括邊際、根成熟和安住。如來所教化，與無我相應的，善於接受並堅固聞思所成的正見成就。這是所依止的，這是所建立的。獨自處於空閑之處，緣于內外四種識住（四種不同的禪定境界）。爲了斷滅諸有取識（導致輪迴的執取之識），修習循身念（對身體的覺察）和殊勝的奢摩他（止禪，專注）與毗缽舍那（觀禪，內觀）所攝受的禪定。通過親近修習這種力量，如實地緣于初識住，鄰近現觀（直接的證悟），止觀雙執行。從此無間地，對於聖諦（四聖諦，即苦、集、滅、道）能夠進入現觀。再進一步修習，根據所得到的道，逐漸進步，能夠得到一切諸漏（煩惱）永遠斷盡。如同能夠如實地緣于初識住，乃至如實地緣于第四識住，應當知道也是這樣。
其次，就像先前所說的，不守護根門（眼、耳、鼻、舌、身、意六根）的補特伽羅（人），煩惱和各種纏縛現前而不捨棄，在世間和出世間的思擇修習兩種力量的對治上有所欠缺。煩惱產生后，本性多半是堅固執著。魔（指障礙修行的力量）既然知道他的本性堅固執著，就前往他所處的各種境界來迷惑他。像這樣，魔對於本性執著煩惱和各種纏縛的補特伽羅，就能夠得其方便，爲了迷惑他，在他的相續中安立所緣（目標）。又像這樣，不守護根門的補特伽羅，因為對於般涅槃（完全的解脫）的慾望和喜愛很弱，就像乾燥朽爛的蘆葦草舍宅一樣，魔就在那裡積聚可愛的境界的炬火來焚燒它。由於兩個原因，他常常被境界所矇蔽和制伏：一是未生的纏縛使它生起，二是已生的纏縛使它相續不斷。由於被境界的愛所矇蔽和制伏，在廣泛地追逐各種境界時，常常做出種種惡不善的行為。在行持像這樣邪惡的行為時，又被種種惡不善法所矇蔽和制伏。就像前面所說的，行持邪行之後，迷失道路而行，順著河流而下。
【English Translation】 English version First, meaning. The words may differ, but the meaning does not differ. Therefore, it can eliminate doubt. Second, it reveals the extensive meaning of the Holy Teaching. Through this, one can understand the meaning. What is the extensive meaning of the Holy Teaching? It refers to everything from the stage of accumulation to the exhaustion of outflows (the state of complete eradication of afflictions), all of which are called the extensive meaning of the Holy Teaching. This includes the limit, the maturation of roots, and abiding. What the Tathagata (another name for Buddha) teaches, corresponding to non-self, skillfully receiving and firmly establishing the right view achieved through hearing and thinking. This is what is relied upon, this is what is established. Alone in a secluded place, focusing on the four abodes of consciousness (four different states of meditative absorption) internally and externally. In order to extinguish the consciousness that grasps at existence (the consciousness that leads to rebirth), cultivating mindfulness of the body and the excellent Shamatha (calm abiding meditation, concentration) and Vipassana (insight meditation, introspection) that are embraced. Through the power of diligently cultivating this, truly focusing on the first abode of consciousness, approaching direct realization, with both Shamatha and Vipassana practiced together. From this without interruption, one can enter direct realization of the Holy Truths (the Four Noble Truths: suffering, its origin, its cessation, and the path). Further cultivating, according to the path attained, gradually progressing, one can attain the complete exhaustion of all outflows (afflictions). Just as one can truly focus on the first abode of consciousness, and so on up to truly focusing on the fourth abode of consciousness, it should be understood that it is the same.
Furthermore, as mentioned earlier, the Pudgala (person) who does not guard the sense doors (the six senses: eyes, ears, nose, tongue, body, and mind), does not abandon the afflictions and various entanglements that are present, and lacks the power to counteract them through worldly and supramundane reflection and cultivation. Once afflictions arise, their nature is mostly firm and clinging. The Mara (referring to the forces that obstruct practice), knowing that his nature is firm and clinging, goes to the various realms where he is and tempts him. In this way, the Mara is able to take advantage of the Pudgala whose nature clings to afflictions and various entanglements. In order to tempt him, he establishes objects of focus in his continuum. Also, like this, the Pudgala who does not guard the sense doors, because his desire and love for Parinirvana (complete liberation) is weak, is like a dry and rotten reed hut. The Mara gathers a fire of desirable objects there and burns it. Due to two reasons, he is constantly obscured and subdued by objects: first, the unarisen entanglements cause them to arise; second, the arisen entanglements cause them to continue. Because he is obscured and subdued by the love of objects, he often engages in various evil and unwholesome actions when widely pursuing various objects. When engaging in such evil actions, he is again obscured and subdued by various evil and unwholesome dharmas. As mentioned earlier, after engaging in wrong actions, he loses his way and goes along with the flow.
去。名順流者。與此相違。所有白品。當知是名非順流者。
複次由八種相。當知總攝後有菩薩諸正行道。及以道果。勝聲聞乘為無有上。何等為八。謂哀愍故。內勇悍故。諦察法忍性現前故。能出離故。自內發起觀諦行故。廣大善修世間正見現在前故。由獲無漏菩提分法得清凈故。由善清凈修覺分。俱進修無上純凈修道。依止六處修習圓滿。獲得六種最勝無上圓滿德故。當知此中於諸有情長時哀愍。熏修其心。住最後有諸大菩薩。見諸愚夫墮貪愛河。順流漂溺為五相苦之所逼切。既觀見已深起大悲。何等為五。一者見彼墮貪愛河。不正尋思。不可愛水常所逼觸。二者見彼內外六處三毒火雞住于兩岸。三者見彼在於欲界眾多憂苦種種災橫諸惡毒刺遍佈其下。四者見彼在於色界世間慧眼有所闕故猶如盲冥處在其中。五者見彼在無色界世間慧眼已圓滿故。諸聖慧眼有所闕故。猶如昏闇居在其上。既見如是墮貪愛河諸有情類。遍於一切皆不寂靜。若觸若岸若下中上苦逼迫已。發起大悲。是名哀愍。又即成就此哀愍者。或生王家或帝師家。雖未出家內興勇悍。我今定當通達妙跡。歸修梵行。終無退轉。如是名為內興勇悍。又彼即于未出家位。居贍部影。獨坐思惟。便能證入最初靜慮。後於自他老病死法。正審觀察。能定
【現代漢語翻譯】 現代漢語譯本：背離正道之人被稱為『順流者』。與此相反，所有善良的品行，應當知道這被稱為『非順流者』。
此外，通過八種特徵，應當知道總括了最後有菩薩（Bodhisattva，指追求覺悟的眾生）的所有正確修行之道，以及這些道的果實，勝過聲聞乘（Śrāvakayāna，小乘佛教）而無有更高者。這八種特徵是什麼呢？ 它們是：因為哀憫眾生；內心充滿勇氣；對法（Dharma，佛法）的真諦進行審察並安忍；出離心自然顯現；從內心深處發起觀照真諦的修行；廣泛而良好地修習世間的正見並使其顯現；通過獲得無漏的菩提分法（bodhipakṣa-dharmas，達到覺悟的要素）而獲得清凈；通過良好而清凈地修習覺悟的各個部分，共同精進修習無上純凈的修行之道；依靠六處（ṣaḍāyatana，六根）進行修行並使其圓滿，從而獲得六種最殊勝無上的圓滿功德。應當知道，在此之中，對於一切有情（sentient beings，眾生）長久地哀憫，熏習他們的心，住在最後有的大菩薩，看到那些愚昧的人們墮入貪愛的河流，順著河流漂流，被五種苦相所逼迫。既然觀察到了這些，就深深地生起大悲心。這五種苦相是什麼呢？一是看到他們墮入貪愛的河流，不正思惟，被不可愛的水不斷地逼觸。二是看到他們內外六處（眼、耳、鼻、舌、身、意）的三毒（貪、嗔、癡）之火雞住在兩岸。三是看到他們在欲界（Kāmadhātu，慾望界）中，眾多的憂愁痛苦和各種災禍橫禍，以及各種惡毒的荊棘遍佈在下面。四是看到他們在無世間（指沒有智慧的世界），因為智慧之眼有所欠缺，就像盲人一樣處在其中。五是看到他們在無世間（指沒有智慧的世界），雖然智慧之眼已經圓滿，但諸聖的智慧之眼有所欠缺，就像昏暗一樣居於其上。既然看到這些墮入貪愛河流的眾生，遍及一切都不寂靜，無論是觸碰河岸還是河底，無論是處於下游、中游還是上游，都被痛苦所逼迫，於是發起大悲心。這被稱為哀憫。又成就這種哀憫的人，或者出生在王家，或者出生在帝師家，即使還沒有出家，內心也興起勇氣：『我現在一定要通達微妙的足跡，歸依修行梵行（brahmacarya，清凈行），終究不會退轉。』這被稱為內心興起勇氣。而且，他們即使在沒有出家的時候，居住在贍部洲（Jambudvīpa，閻浮提，我們所居住的世界），獨自靜坐思惟，便能證入最初的靜慮（dhyāna，禪定）。之後，對於自己和他人衰老、疾病、死亡的法則，進行正確的審視和觀察，能夠確定……
【English Translation】 English version: Those who go against the stream are called 'followers of the stream.' Contrary to this, all virtuous qualities should be known as 'non-followers of the stream.'
Furthermore, through eight characteristics, it should be known that the Bodhisattva's (Bodhisattva, beings who seek enlightenment) entire path of correct practice in their last existence, as well as the fruits of these paths, surpass the Śrāvakayāna (Śrāvakayāna, the Hearer Vehicle, also known as the small vehicle) and there is nothing higher. What are these eight characteristics? They are: because of compassion for sentient beings (sentient beings, all beings with consciousness); because of inner courage; because of examining and enduring the truth of the Dharma (Dharma, the teachings of the Buddha); because the mind of renunciation naturally manifests; because of initiating the practice of contemplating the truth from the depths of the heart; because of extensively and well cultivating worldly right view and making it manifest; because of attaining purity through obtaining the unconditioned factors of enlightenment (bodhipakṣa-dharmas, factors leading to enlightenment); because of well and purely cultivating the parts of enlightenment, jointly striving to cultivate the supreme pure path of practice; relying on the six sense bases (ṣaḍāyatana, six roots) to practice and perfect them, thereby obtaining six most supreme and unsurpassed perfect virtues. It should be known that, within this, for all sentient beings, the great Bodhisattvas who dwell in their last existence, cultivate their minds with prolonged compassion, seeing those foolish people falling into the river of craving, drifting along with the stream, being oppressed by the five aspects of suffering. Having observed these, they deeply arise with great compassion. What are these five aspects of suffering? First, seeing them falling into the river of craving, thinking incorrectly, constantly being touched by the unlovable water. Second, seeing the three poisons (greed, hatred, delusion) in the form of fire-chickens dwelling on both banks of their internal and external six sense bases (eyes, ears, nose, tongue, body, mind). Third, seeing them in the desire realm (Kāmadhātu, the realm of desire), with numerous sorrows and sufferings, various calamities and misfortunes, and various poisonous thorns spread beneath them. Fourth, seeing them in the world without ** (referring to a world without wisdom), because the eye of wisdom is lacking, like blind people dwelling within it. Fifth, seeing them in the world without ** (referring to a world without wisdom), although the eye of wisdom is complete, the eyes of wisdom of the saints are lacking, like darkness dwelling above them. Having seen these sentient beings falling into the river of craving, pervading everything without tranquility, whether touching the banks or the bottom, whether in the lower, middle, or upper reaches, being oppressed by suffering, they then arise with great compassion. This is called compassion. Moreover, those who achieve this compassion are either born into a royal family or into the family of an imperial teacher. Even if they have not yet renounced the household life, courage arises within them: 'I must now penetrate the subtle traces, return to cultivating the pure conduct (brahmacarya, pure conduct), and ultimately will not regress.' This is called inner courage arising. Moreover, even when they have not renounced the household life, dwelling in Jambudvīpa (Jambudvīpa, the continent we live on), sitting alone in meditation, they can enter the first dhyāna (dhyāna, meditation). Afterwards, regarding the laws of aging, sickness, and death for themselves and others, they correctly examine and observe, and are able to determine...
忍可。如是名為諦察法忍內自現前。又彼宿世所習善根。一切善行之所覺發。復由勇悍諦察法忍增上力故。便能棄捨廣大妙欲。凈信出家。雖無施設。正梵行者而能自然受持禁戒。由此禁戒為依止故。漸次能證乃至非想非非想處。如是名為能正出離。又彼為欲棄世間道正求出離。由於先世正等覺。所獲得無上究竟出離。正聞勝解。積集熏修。身相續故。於世間道都無信樂。由是因緣往菩提樹。即依先時觀老病死假想之道。于諸諦相次第觀察。作是思惟。是諸世間有情之類。墮在種種艱險眾苦。有生有老有病有死。然其不能于老病死究竟出離。如實了知如是次第。觀于老死。觀老死集。觀老死滅。觀能趣證老死滅行。如理作意為依止故。久已積集大資糧故。以俱生慧便能覺悟一切法性。安住諸法法住法界。如是名為自內發起觀察諦行。又彼復欲求上漏盡。方便發起宿住念智。憶念先世。從諸如來正等覺所。于漏盡道積習聞思。由是發起長時積集。世間正見令現在前。然此正見。如教授者以此為依。能令菩薩安處一坐。乃至證得究竟漏盡。如是名為廣大善修正見現前。又即由彼如教授者所有正見漸次勝進。先已遠離下地諸欲。乃至上極無所有處。當於聖諦得現觀時。便證無漏四念住等。乃至最後八聖支道所有一切菩提分法
【現代漢語翻譯】 現代漢語譯本 忍可（接受）。像這樣名為如實觀察法忍在內心自然顯現。而且他過去世所修習的善根，一切善行的啓發。又由於勇猛精進如實觀察法忍的強大力量，便能捨棄廣大的美妙欲樂，以清凈的信心出家。即使沒有特別的規定，作為真正的修行者，也能自然地受持戒律。由於這些戒律作為依靠，逐漸能夠證得乃至非想非非想處（既非有想也非無想的境界）。像這樣名為能夠真正出離。 而且他爲了捨棄世間之道，真正尋求出離，由於過去世的正等覺（圓滿覺悟者，即佛陀）所獲得的無上究竟出離，如實聽聞並深刻理解，長期積累熏習，深入身心，因此對於世間之道完全沒有信樂。由於這個因緣，前往菩提樹下，就依靠先前觀察老、病、死這些假想的途徑，對諸諦相（四聖諦的現象）次第觀察。這樣思惟：『這些世間的有情眾生，墮落在種種艱險痛苦之中，有生、有老、有病、有死，然而他們不能對老、病、死得到究竟的出離，如實地瞭解。』像這樣次第觀察老死，觀察老死的生起，觀察老死的滅除，觀察能夠趨向證得老死滅除的修行。以如理作意（如理思維）作為依靠，由於長久以來積累了廣大的資糧，以俱生慧（與生俱來的智慧）便能覺悟一切法的本性，安住于諸法的法性、法住法界（諸法存在的真實狀態）。像這樣名為從內心發起觀察真諦的修行。 而且他爲了尋求更進一步的漏盡（煩惱止息），方便地發起宿住念智（回憶前世的能力），憶念過去世，從諸如來正等覺那裡，對於漏盡道（斷除煩惱的道路）積累聞思。由此發起長久積累的世間正見，令其在現在顯現。然而這種正見，如同教授者（指導者），以此作為依靠，能夠令菩薩安處於一個座位，乃至證得究竟的漏盡。像這樣名為廣大地善加修正的正見顯現。 而且就由於他如教授者所有的正見逐漸勝進，先前已經遠離下地（較低層次）的各種慾望，乃至上到最高的無所有處（禪定境界），當對於聖諦（四聖諦）得到現觀（親身體驗）的時候，便證得無漏的四念住（四種觀照方法）等等，乃至最後八聖支道（八正道）所有一切菩提分法（幫助覺悟的因素）。
【English Translation】 English version Acceptance. Such is called the 'Truth-Discerning Patience' (諦察法忍, Dìchá Fǎrěn) manifesting inwardly. Moreover, the wholesome roots cultivated in his past lives, awakened by all virtuous deeds, and further empowered by the vigorous 'Truth-Discerning Patience,' enable him to abandon vast and exquisite desires, and with pure faith, renounce the household life. Even without formal precepts, as a true practitioner of pure conduct, he naturally upholds the precepts. Relying on these precepts, he gradually attains even the 'Neither Perception nor Non-Perception' realm (非想非非想處, Fēixiǎng Fēifēixiǎng Chù). Such is called being able to truly transcend. Furthermore, desiring to abandon the worldly path and genuinely seek liberation, due to the supreme and ultimate liberation obtained from the Fully Enlightened Ones (正等覺, Zhèngděngjué, i.e., Buddhas) in past lives, truly hearing and deeply understanding, accumulating and cultivating over a long period, deeply ingrained in body and mind, he has no inclination towards the worldly path. Due to this cause, he goes to the Bodhi tree, relying on the previously contemplated path of old age, sickness, and death, observing the aspects of the Truths (諦相, Dìxiàng, i.e., phenomena of the Four Noble Truths) in sequence. He contemplates thus: 'These sentient beings in the world are fallen into various hardships and sufferings, having birth, old age, sickness, and death, yet they cannot attain ultimate liberation from old age, sickness, and death, nor truly understand it.' In this way, he sequentially contemplates old age and death, contemplates the arising of old age and death, contemplates the cessation of old age and death, contemplates the practice that leads to the attainment of the cessation of old age and death. Relying on appropriate reflection (如理作意, Rúlǐ Zuòyì), and due to the vast accumulation of merit over a long time, with innate wisdom (俱生慧, Jùshēng Huì), he is able to awaken to the nature of all phenomena, abiding in the Dharma-nature of all phenomena, the Dharma-abiding realm (法住法界, Fǎzhù Fǎjiè, i.e., the true state of existence of all phenomena). Such is called initiating the practice of observing the Truths from within. Moreover, desiring to seek further cessation of outflows (漏盡, Lòujìn, i.e., cessation of afflictions), he skillfully initiates the 'Knowledge of Past Lives' (宿住念智, Sùzhù Niànzhì), recalling past lives, accumulating hearing and contemplation on the path to the cessation of outflows from the Fully Enlightened Ones, the Tathagatas. From this, he initiates the long-accumulated worldly Right View, causing it to manifest in the present. However, this Right View, like a teacher, relying on it, can enable a Bodhisattva to remain in one seat until attaining ultimate cessation of outflows. Such is called the manifestation of greatly and well-cultivated Right View. Moreover, just due to his Right View, like that of a teacher, gradually progressing, having previously distanced himself from various desires of the lower realms, even up to the highest 'Realm of Nothingness' (無所有處, Wúsuǒyǒu Chù, i.e., a state of meditative absorption), when he attains direct realization of the Noble Truths (聖諦, Shèngdì, i.e., the Four Noble Truths), he attains the 'Four Foundations of Mindfulness' (四念住, Sìniànzhù) without outflows, and so on, up to all the 'Factors of Enlightenment' (菩提分法, Pútífēn Fǎ) of the final 'Eightfold Noble Path' (八聖支道, Bāshèngzhīdào).
。舉其最後。當知亦攝前位一切。由得彼故。成不還果。以得無漏菩提分法。是故說名獲得清涼。彼由如是獲得世間究竟安樂。獲得出世無漏安樂得清涼故。名離熾然。由世間道。乃至已離無所有處所繫煩惱。及已遠離見道所斷諸煩惱故。名離熱惱。為欲無餘永斷有頂所繫煩惱故。復勤修純無漏道。所謂修習無上覺支。是名進修無上修道。由此修故。無學地中六種修法究竟圓滿。一者修聖神通。究竟圓滿。二者修凈五根。究竟圓滿。三者證得煩惱並諸習氣無餘離系。究竟圓滿。四者證得四種現法樂住。究竟圓滿。五者證得世間靜慮解脫等持等至。究竟圓滿。六者證得名身句身文身得隨所欲。得無艱難宣說正法。究竟圓滿。當知此中修凈信根究竟滿者。謂于涅槃意樂凈故。修精進根究竟滿者。謂能勇猛造作一切有情義利。善清凈故。修習念根究竟滿者。謂三念住無忘失法。善清凈故。修習定根究竟滿者。謂于聖天及以梵住善清凈故。修習慧根究竟滿者。謂十智力善清凈故。彼由如是能住六處修圓滿因。得為大王。所謂法王由是證得六種圓滿。謂聖神通增上力故。得大財富自在圓滿。諸根清凈增上力故。得大舍宅自在圓滿。斷諸煩惱增上力故。得受安樂諸坐臥具自在圓滿。現法樂住增上力故。處其舍宅。坐臥具中。證得第
【現代漢語翻譯】 現代漢語譯本：總結以上所述，應當明白，最後階段也涵蓋了之前的各個階段。因為證得了那個階段，就成就了不還果（Anagamin，不再返回欲界受生的果位）。由於獲得了無漏的菩提分法，因此被稱為獲得了清涼。他們因此獲得了世間究竟的安樂，也獲得了出世間的無漏安樂，因為得到清涼的緣故，所以被稱為遠離熾燃。由於世間道，乃至已經遠離了無所有處所繫的煩惱，以及已經遠離了見道所斷的各種煩惱，所以被稱為遠離熱惱。爲了徹底永斷有頂所繫的煩惱，再次勤奮地修習純粹的無漏道，也就是修習無上覺支，這被稱為進修無上修道。由於這樣的修習，無學地中的六種修法究竟圓滿： 一者，修聖神通究竟圓滿；二者，修凈五根究竟圓滿；三者，證得煩惱以及各種習氣無餘離系，究竟圓滿；四者，證得四種現法樂住究竟圓滿；五者，證得世間靜慮解脫等持等至究竟圓滿；六者，證得名身、句身、文身，能夠隨心所欲、毫無困難地宣說正法，究竟圓滿。應當知道，這裡所說的修凈信根究竟圓滿，是指對於涅槃的意樂清凈的緣故；修精進根究竟圓滿，是指能夠勇猛地造作一切有情義利，非常清凈的緣故；修習念根究竟圓滿，是指三念住沒有忘失，非常清凈的緣故；修習定根究竟圓滿，是指對於聖天以及梵住非常清凈的緣故；修習慧根究竟圓滿，是指十智力非常清凈的緣故。他們由於這樣能夠安住於六處修圓滿的因，成為大王，也就是法王。由此證得了六種圓滿：由於聖神通增上的力量，得到大財富自在圓滿；由於諸根清凈增上的力量，得到大舍宅自在圓滿；由於斷除各種煩惱增上的力量，得到享受安樂的各種坐臥具自在圓滿；由於現法樂住增上的力量，處於他們的舍宅、坐臥具中，證得第……
【English Translation】 English version: To summarize the foregoing, it should be understood that the final stage also encompasses all the preceding stages. Because of attaining that stage, one achieves the fruit of Anagamin (non-returner, the state of not returning to the desire realm for rebirth). Because of obtaining the undefiled Bodhi-constituents, it is therefore called obtaining coolness. They thus obtain ultimate happiness in the world, and also obtain undefiled happiness beyond the world; because of obtaining coolness, they are called being free from burning. Because of the worldly path, even to the point of having already separated from the afflictions associated with the Realm of Neither Perception nor Non-Perception, and having already separated from the afflictions severed by the Path of Seeing, they are called being free from heat and vexation. In order to completely and permanently sever the afflictions associated with the Peak of Existence, they diligently cultivate the purely undefiled path again, which is to cultivate the supreme Bodhi-limbs; this is called advancing in the supreme cultivation path. Because of this cultivation, the six kinds of cultivation in the state of No More Learning are ultimately perfected: First, the cultivation of the holy superknowledges is ultimately perfected; second, the cultivation of the pure five roots is ultimately perfected; third, the attainment of the complete separation from afflictions and all habitual tendencies is ultimately perfected; fourth, the attainment of the four kinds of dwelling in happiness in the present life is ultimately perfected; fifth, the attainment of worldly meditative absorptions, liberations, samadhi, and samapatti is ultimately perfected; sixth, the attainment of name-body, sentence-body, and word-body, being able to expound the Dharma at will without difficulty, is ultimately perfected. It should be known that the ultimate perfection of cultivating the pure root of faith here refers to the purity of intention towards Nirvana; the ultimate perfection of cultivating the root of diligence refers to the ability to courageously create benefit and welfare for all sentient beings, being very pure; the ultimate perfection of cultivating the root of mindfulness refers to the three establishments of mindfulness without forgetting, being very pure; the ultimate perfection of cultivating the root of samadhi refers to being very pure in relation to the holy heavens and the Brahma-abodes; the ultimate perfection of cultivating the root of wisdom refers to the ten powers of wisdom being very pure. They, because of being able to abide in the cause of complete cultivation in these six places, become great kings, that is, Dharma kings. By this, they attain six kinds of perfection: because of the increasing power of the holy superknowledges, they obtain great wealth and perfect freedom; because of the increasing power of the purity of the faculties, they obtain great mansions and perfect freedom; because of the increasing power of severing all afflictions, they obtain enjoyment of happiness and perfect freedom in all sitting and lying places; because of the increasing power of dwelling in happiness in the present life, dwelling in their mansions and sitting and lying places, they attain the...
一無諸損惱大安樂住自在圓滿。靜慮解脫等持等至增上力故。證得能辦一切有情正利益事。遊戲喜樂自在圓滿。于諸名身句身文身。得隨所欲。得無艱難宣說正法增上力故。得為法王能於他所獲得。平等分佈作用自在圓滿。如是名為六處修滿為依止故。證得六種自在圓滿。
複次略有四種尋求我論。由此論故。薩迦耶見未永斷者。求我尋思數數現行。云何為四。一者尋求我。我用何以為自性。二者尋求我。我為常。為是無常。三者尋求云何我。我是常。無常。四者尋求我。所有我住在何處。當知此中略有四種尋求於我。一者尋求自性。二者尋求其轉。三者尋求其因。四者尋求窟宅。此中三種可得施設諸行差別。又此施設可非顛倒。第四一種由一切種。終不可得施設差別。當知施設我自性者。謂即施設十二種處所生六識並受想思。以為其我。過此余我不可得故。又即此我體是無常。由有生故。老故。死故。又此諸行以于諸趣種種自體生起差別。不成實故。說如幻事。想心見倒迷亂性故。說如陽焰。起盡法故。說有增減。剎那性故。名曰暫時。數數壞已速疾有餘。頻頻續故。說為速疾現前相續。來無所從。往無所至。是故說為本無今有有已散滅。由如是相。略說生身展轉無常。及有因剎那展轉無常。如是三種如理施
【現代漢語翻譯】 現代漢語譯本： 沒有絲毫損害、煩惱，安住于廣大的安樂之中，完全自在圓滿。由於靜慮（Dhyana，禪定）、解脫（Moksha，從束縛中解脫）、等持（Samadhi，專注的狀態）、等至（Samapatti，入定）的增上力量，證得了能夠成辦一切有情眾生真正利益的事情，遊戲于喜樂之中，自在圓滿。對於諸如名身（Nāmakāya，名稱的集合）、句身（Padakāya，句子的集合）、文身（Vyañjanakāya，文字的集合），能夠隨心所欲，毫不費力地宣說正法，增上力量的緣故，成為法王，能夠將從其他地方獲得的利益，平等地分給他人，作用自在圓滿。像這樣就叫做六處修習圓滿，以此為依止，證得六種自在圓滿。
其次，簡略地說有四種尋求我的論述。由於這些論述的緣故，薩迦耶見（Satkayadrishti，身見，認為五蘊和合的身體是真實的我）沒有被永遠斷除的人，尋求我的思慮會屢次出現。哪四種呢？第一種是尋求我，我的自性是什麼？第二種是尋求我，我是常（Nitya，永恒不變）的，還是無常（Anitya，變化無常）的？第三種是尋求我是怎樣的，我是常還是無常？第四種是尋求我，所有之我住在哪裡？應當知道，這裡簡略地說有四種尋求於我：第一種是尋求自性，第二種是尋求它的轉變，第三種是尋求它的原因，第四種是尋求它的住所。這其中，三種可以用來施設諸行的差別，而且這種施設可以不是顛倒的。第四種，無論如何也無法施設差別。應當知道，施設我的自性，就是施設十二種處所產生的六識（意識、眼識、耳識、鼻識、舌識、身識）以及受（Vedana，感受）、想（Samjna，認知）、思（Cetana，意志）。因為除了這些之外，無法找到其他的我。而且這個我的本體是無常的，因為有生、老、死。而且這些行在諸趣（Gati，輪迴的去處）中，以種種自體生起的差別，不是真實的，所以說像幻術一樣。由於想（Samjna，認知）、心（Citta，心意）、見（Drishti，見解）的顛倒迷亂的性質，所以說像陽焰一樣。因為是生起和消滅的法，所以說有增減。因為是剎那的性質，所以叫做暫時的。因為屢次壞滅之後迅速地還有剩餘，頻繁地延續，所以說是迅速地現前相續。來沒有從哪裡來，去沒有到哪裡去，所以說是本來沒有現在有，有了之後就消散滅亡。由於這樣的相，簡略地說，生身是展轉無常的，以及有因的剎那是展轉無常的。像這樣三種如理施設。
【English Translation】 English version: Dwelling in great ease and complete freedom, without any harm or affliction. Because of the increasing power of Dhyana (meditative absorption), Moksha (liberation), Samadhi (concentration), and Samapatti (attainment), one attains the ability to accomplish the true benefit of all sentient beings, rejoicing in joy and complete freedom. With regard to Namakaya (collection of names), Padakaya (collection of sentences), and Vyanjanakaya (collection of letters), one can, at will and without difficulty, proclaim the true Dharma due to the increasing power, becoming a Dharma King, able to equally distribute the benefits obtained from others. This is called the complete cultivation of the six bases, and relying on this, one attains the complete fulfillment of the six freedoms.
Furthermore, there are briefly four kinds of seeking after the 'I' doctrine. Because of these doctrines, those whose Satkayadrishti (view of self, the belief that the aggregate of the five skandhas is a real self) has not been permanently severed, the thought of seeking the 'I' repeatedly arises. What are the four? First, seeking the 'I': what is the nature of the 'I'? Second, seeking the 'I': is the 'I' Nitya (permanent) or Anitya (impermanent)? Third, seeking what the 'I' is: is the 'I' permanent or impermanent? Fourth, seeking the 'I': where does the 'I' reside? It should be known that here, briefly, there are four kinds of seeking the 'I': first, seeking its nature; second, seeking its transformation; third, seeking its cause; fourth, seeking its dwelling place. Among these, three can be used to posit the differences of the skandhas, and this positing may not be inverted. The fourth, in every way, cannot be used to posit differences. It should be known that positing the nature of the 'I' is to posit the six consciousnesses (consciousness, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) arising from the twelve sources, along with Vedana (feeling), Samjna (perception), and Cetana (volition). Because beyond these, no other 'I' can be found. Moreover, the essence of this 'I' is impermanent, because there is birth, old age, and death. And these skandhas, in the various Gati (realms of rebirth), with the differences in the arising of various selves, are not real, so they are said to be like illusions. Because of the inverted and confused nature of Samjna (perception), Citta (mind), and Drishti (views), they are said to be like mirages. Because they are dharmas of arising and ceasing, they are said to have increase and decrease. Because they are of a momentary nature, they are called temporary. Because after repeated destruction, there is still a rapid remainder, and they frequently continue, they are said to be rapidly appearing in succession. Coming from nowhere, going nowhere, therefore they are said to be originally non-existent, now existent, and having existed, they scatter and perish. Because of such characteristics, briefly speaking, the physical body is impermanent in its transformations, and the moment with cause is impermanent in its transformations. Thus, these three are rationally posited.
設我之自性若轉若因。施設我之所有窟宅。終不可得。由諸行中離諸行性別有實我。住諸行中不可得故。由是因緣。約世俗諦諸行尚空不可施設。何況勝義。是故一向于空立空。如是由心如理作意。聞解了故。思等了故。修諦了故。如其次第差別說言。應當歡喜。應當等喜。應當遍喜。
瑜伽師地論卷第九十一 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九十二
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事處擇攝第二之四
複次嗢拖南曰。
上貪教授及苦住 觀察引發不應供 明解脫修無我論 定法見苦最為后
三因緣故。補特伽羅于所緣境。上品貪行。何等為三。一者康強非羸劣。二者端嚴非醜陋。三者習貪非舍貪。復由三種對治。攝受尚令如是懷上品貪補特伽羅。于善說法毗奈耶中。勤修梵行。調伏其心。令得寂靜。何況但懷中軟品貪微薄塵者。何等為三。一者密護根門為所依止。遠離一切欲樂邊故。二者于食知量初夜后夜減省睡眠為所依止。遠離一切自苦邊故。三者最勝正念正知為所依止。行於中道出離行故。當知此中於四念住善住心者。或於行時境界現前。若不取相及與隨好。如實了知受生住滅。若取其相及與隨好。
【現代漢語翻譯】 現代漢語譯本：假設我的自性可以轉變或者作為原因，來安置我所有的住所，最終也是不可能找到的。因為在各種行（saṃskāra）中，離開這些行之外，不可能存在一個獨立的、真實的『我』（ātman），住在這些行之中也是找不到的。因此，由於這個原因，就世俗諦（saṃvṛti-satya）而言，各種行尚且是空性的，無法安置，更何況是勝義諦（paramārtha-satya）呢？所以，始終要安立在空性之上，並以空性來建立空性。像這樣，通過內心如理作意（yoniso manasikāra），因為聽聞而理解，因為思考而理解，因為修行而如實理解真諦，所以依次差別地說：『應當歡喜，應當更加歡喜，應當普遍歡喜。』
《瑜伽師地論》卷第九十一 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第九十二
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事處擇攝第二之四
其次，總結如下：
上品的貪慾、教授和安住于痛苦，觀察引發不應供養，明瞭脫離修行無我之論，以確定正法，見苦為最後。
有三種因緣，使得補特伽羅（pudgala，人）對於所緣境產生上品的貪慾行為。這三種因緣是什麼呢？第一是身體強壯而非虛弱，第二是容貌端正而非醜陋，第三是習慣於貪慾而非捨棄貪慾。又通過三種對治方法，即使是懷有上品貪慾的補特伽羅，也能在善說的佛法和戒律（Vinaya）中，勤奮地修習清凈的行為（梵行，brahmacarya），調伏其心，使其獲得寂靜。更何況是那些只懷有中品或下品貪慾，塵垢微薄的人呢？這三種對治方法是什麼呢？第一是嚴密地守護六根門頭作為依靠，遠離一切追求慾望快樂的極端；第二是以飲食知量、初夜和后夜減少睡眠作為依靠，遠離一切自我折磨的極端；第三是以最殊勝的正念（sati）和正知（sampajanna）作為依靠，行走在中道上，實踐出離的修行。應當知道，如果有人能善於安住於四念住（smṛtyupasthāna）中，或者在行走時，境界現前，如果不去執取表相和細微之處，就能如實地了知感受的生起、住留和滅去。如果執取了表相和細微之處，
【English Translation】 English version: Suppose my own nature could transform or be a cause, to establish all my dwelling places, it would ultimately be impossible to find. Because within all activities (saṃskāra), apart from these activities, there cannot be a separate, real 'self' (ātman), and it is impossible to find it residing within these activities. Therefore, due to this reason, in terms of conventional truth (saṃvṛti-satya), the activities themselves are empty and cannot be established, let alone ultimate truth (paramārtha-satya). Therefore, one should always establish oneself in emptiness and use emptiness to establish emptiness. In this way, through mindful attention (yoniso manasikāra), because of hearing and understanding, because of thinking and understanding, because of cultivating and truly understanding the truth, one should say, in sequential differences: 'One should rejoice, one should rejoice even more, one should rejoice universally.'
Yogācārabhūmi-śāstra, Scroll Ninety-One Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll Ninety-Two
Said by Bodhisattva Maitreya
Tripiṭaka Master Xuanzang, by imperial order, translated the second of four selections from the section on matters related to the scriptures in the Compendium of Topics.
Next, the summary is as follows:
Superior greed, teachings, and dwelling in suffering, observing what leads to improper offerings, clarifying liberation, discussing the theory of no-self, establishing the correct Dharma, and seeing suffering as the last.
There are three causes and conditions that lead a person (pudgala) to engage in superior acts of greed towards objects. What are these three? First, being strong rather than weak; second, being beautiful rather than ugly; and third, being accustomed to greed rather than abandoning it. Furthermore, through three antidotes, even a person with superior greed can diligently practice pure conduct (brahmacarya) in the well-spoken Dharma and discipline (Vinaya), taming their mind and attaining tranquility. How much more so for those with only moderate or mild greed, whose defilements are slight? What are these three antidotes? First, relying on carefully guarding the sense doors, avoiding all extremes of pursuing sensual pleasures; second, relying on knowing moderation in food and reducing sleep in the early and late parts of the night, avoiding all extremes of self-mortification; and third, relying on the most excellent mindfulness (sati) and clear comprehension (sampajanna), walking the Middle Way, and practicing the path of liberation. It should be known that if someone is well-established in the four foundations of mindfulness (smṛtyupasthāna), or when an object appears while walking, if they do not grasp at the appearance and its details, they can truly understand the arising, abiding, and ceasing of feelings. If they grasp at the appearance and its details,
如實了知想生住滅。或於住時如實了知彼因尋思生住與滅。由如是相。正念正知。於一切時。於一切種所緣境界。能如正軌守護其心。是名最勝正念正知。復有最勝正念正知。謂已獲得滅盡定者。或已獲得無想定者。或已獲得無尋伺者。當知依止聖住天住。除此最勝正念知住。更無有餘能過上者。或從滅定起已而住。或將入定。方便而住。如實了知受生住滅。是名最勝正念正知。如依滅定如實知受。依無想定如實知想。無尋伺定如實了知所有尋伺。當知亦爾。由此最勝正念正知。唯取法故。不于如是受想尋伺。起我我所虛妄分別。若諸愚夫受想尋伺差別生時。于受等法不能發起唯有法想。但作是念。我能領受。乃至廣說。由是因緣。彼尚無有正念正知。何況最勝。此中后說正念正知。或不還果或阿羅漢。當知前說正念正知。從得作意無有放逸諸異生位至一來果。
複次由二因緣。如來自言。其年衰暮身力疲怠。勸諸聲聞請他說法。一者為令恃其少年專行憍傲。住放逸者自怖厭故。二者為令于當來世諸有苾芻。其年衰老無有勢力。遠離疑悔。勸請少年諸苾芻等。宣說正法。諸有苾芻。其年盛美具足勢力。遠離疑悔。無所恐懼。為他說法。當知此中略有二種處大集會宣說正法。一者抉擇說。二者直言說。抉擇說者。
【現代漢語翻譯】 現代漢語譯本：如實了知想（saṃjñā，認知）的生、住、滅。或者在想住時，如實了知彼因，尋思（vitarka，粗略的思考）的生、住與滅。由如是相，正念（smṛti，憶念）正知（samprajanya，明覺）。於一切時，於一切種所緣境界，能如正軌守護其心。是名最勝正念正知。復有最勝正念正知，謂已獲得滅盡定（nirodha-samāpatti，滅盡一切感受和認知的禪定）者，或已獲得無想定（asaṃjñā-samāpatti，無想的禪定）者，或已獲得無尋伺者。當知依止聖住天住。除此最勝正念知住，更無有餘能過上者。或從滅定起已而住，或將入定，方便而住。如實了知受（vedanā，感受）的生住滅。是名最勝正念正知。如依滅定如實知受，依無想定如實知想，無尋伺定如實了知所有尋伺。當知亦爾。由此最勝正念正知，唯取法故，不于如是受想尋伺，起我我所虛妄分別。若諸愚夫受想尋伺差別生時，于受等法不能發起唯有法想，但作是念：『我能領受』，乃至廣說。由是因緣，彼尚無有正念正知，何況最勝。此中后說正念正知，或不還果（anāgāmin，不再返回欲界的聖者）或阿羅漢（arhat，已證得涅槃的聖者）。當知前說正念正知，從得作意無有放逸諸異生位至一來果（sakṛdāgāmin，只返回欲界一次的聖者）。 複次由二因緣，如來自言，其年衰暮身力疲怠，勸諸聲聞（śrāvaka，聽聞佛法者）請他說法。一者為令恃其少年專行憍傲，住放逸者自怖厭故。二者為令于當來世諸有苾芻（bhikṣu，比丘），其年衰老無有勢力，遠離疑悔，勸請少年諸苾芻等，宣說正法。諸有苾芻，其年盛美具足勢力，遠離疑悔，無所恐懼，為他說法。當知此中略有二種處大**宣說正法。一者抉擇說。二者直言說。抉擇說者。
【English Translation】 English version: To truly understand the arising, abiding, and ceasing of saṃjñā (perception). Or, while perception abides, to truly understand its cause, the arising, abiding, and ceasing of vitarka (initial application of thought). Through such characteristics, one possesses right mindfulness (smṛti) and right awareness (samprajanya). At all times, in all kinds of objects of focus, one can guard one's mind according to the correct path. This is called the most excellent right mindfulness and right awareness. Furthermore, there is the most excellent right mindfulness and right awareness, which is attained by those who have achieved nirodha-samāpatti (cessation of perception and feeling), or those who have achieved asaṃjñā-samāpatti (non-perception), or those who have achieved the state without vitarka and vicāra (sustained application of thought). Know that they abide relying on the noble abodes and the heavenly abodes. Apart from this most excellent right mindfulness and awareness, there is nothing else that can surpass it. Or, having arisen from the cessation samādhi, one abides; or, about to enter samādhi, one abides skillfully. To truly understand the arising, abiding, and ceasing of vedanā (feeling). This is called the most excellent right mindfulness and right awareness. Just as one truly knows feeling based on the cessation samādhi, one truly knows perception based on the non-perception samādhi, and one truly knows all vitarka and vicāra based on the samādhi without vitarka and vicāra. Know that it is the same. Because of this most excellent right mindfulness and right awareness, one only takes the dharma (teachings), and does not generate false discriminations of 'I' and 'mine' regarding such feeling, perception, vitarka, and vicāra. If foolish beings generate distinctions of feeling, perception, vitarka, and vicāra, they cannot generate the thought that these are merely dharmas regarding feeling and so on, but instead think, 'I am able to experience,' and so on extensively. Because of this reason, they do not even have right mindfulness and right awareness, let alone the most excellent. Here, the latter right mindfulness and right awareness refers to either an anāgāmin (non-returner) or an arhat (worthy one). Know that the former right mindfulness and right awareness refers to the stage from obtaining intention without negligence among ordinary beings to a sakṛdāgāmin (once-returner). Furthermore, due to two reasons, the Thus-Come One (Tathāgata) said that he was old and his physical strength was exhausted, and encouraged the śrāvakas (hearers) to request him to teach the Dharma. First, it was to cause those who rely on their youth and engage in arrogance, dwelling in negligence, to be frightened and disgusted with themselves. Second, it was to cause future bhikṣus (monks) who are old and without strength to be free from doubt and regret, and to encourage young bhikṣus to proclaim the true Dharma. Those bhikṣus who are youthful and possess strength, free from doubt and without fear, should teach the Dharma to others. Know that in this there are briefly two kinds of great assemblies for proclaiming the true Dharma. First, teaching through analysis. Second, teaching through direct speech. Teaching through analysis...
謂興詰問徴核方便。說正道理滅除疑惑。直言說者。謂諸聽眾默然而住。如說法師宣說正法。又由四相名能隨順教授教誡。一能分析諸處差別。于諸行中得無我智見清凈故。二于諸受並所依滅離增上慢最極寂靜見清凈故。三能超越未來諸苦見清凈故。四能超越現在諸苦見清凈故。此中分析內外諸處識觸受想思愛眾別。顯示無我。由依緣起方便道理。能引最初正見清凈。如明依燈。如影依樹。彼非有故此亦非有。顯示內外諸處差別為因諸受。由彼諸處無餘滅故。此亦隨滅。離增上慢。于其涅槃如實了知。最勝寂靜。能引第二正見清凈。于現法中以智慧刀。能永斷滅一切煩惱。顯示無餘超越當來所有眾苦。能引第三正見清凈。顯示遍於順苦順樂順非苦樂一切法中。不起貪慾。不起瞋恚。不起愚癡。顯示見道。于其念住善住其心。顯示修道。修諸覺分。謂令諸漏永滅盡故。超越現法雜染苦住。能引第四正見清凈。
複次有諸苾芻。不守根住。于諸境界心多愛染。心多散亂。由此因緣受二種苦。一者粗重所作苦。二者于諸法中疑惑所作苦。所以者何。由彼方便應勤修身。勤修身已。應勤修戒奢摩他支。以不修身亦不修戒奢摩他支。為因緣故。身不輕安。心不輕安。是故彼受粗重所作苦。輕安闕故。不能觸證勝三摩地。由
【現代漢語翻譯】 現代漢語譯本： 所謂的『興詰問徴核方便』，指的是通過提問和考察來方便理解。『說正道理滅除疑惑』，指的是宣講正確的道理，消除人們的疑惑。『直言說者』，指的是聽眾保持沉默，由說法師宣講正法。此外，通過四種特徵，可以隨順教授和教誡：第一，能夠分析諸處的差別，在各種行中獲得無我智，從而達到見清凈。第二，對於各種感受以及它們所依賴的處所，能夠滅除增上慢，達到最極寂靜，從而達到見清凈。第三，能夠超越未來的一切痛苦，從而達到見清凈。第四，能夠超越現在的一切痛苦，從而達到見清凈。 這裡，分析內外諸處，包括識、觸、受、想、思、愛等各種差別，顯示無我。通過依緣起方便的道理，能夠引導最初的正見清凈，就像明燈依靠燈油，影子依靠樹木一樣。因為前者不存在，所以後者也不存在。顯示內外諸處的差別是諸受的原因。由於這些處所完全滅盡，這些感受也隨之滅盡，從而遠離增上慢，如實了知涅槃是最殊勝的寂靜，能夠引導第二正見清凈。在現法中，用智慧之刀，能夠永遠斷滅一切煩惱，顯示完全超越未來所有眾苦，能夠引導第三正見清凈。顯示對於順苦、順樂、順非苦樂的一切法，不起貪慾，不起瞋恚，不起愚癡，顯示見道。對於念住（Smrti-upasthana），善於安住其心，顯示修道。修習各種覺分（Bodhyangas），從而使各種煩惱永遠滅盡，超越現法雜染的痛苦，能夠引導第四正見清凈。 此外，有些比丘（Bhikkhu），不守護根門，對於各種境界心生愛染，心多散亂。因為這個原因，承受兩種痛苦：第一種是粗重所帶來的痛苦，第二種是對諸法疑惑所帶來的痛苦。為什麼這麼說呢？因為他們應該努力修身，修身之後，應該努力修戒和奢摩他（Samatha）支。由於不修身，也不修戒和奢摩他支，因此身不輕安，心不輕安。所以他們承受粗重所帶來的痛苦。由於輕安的缺失，不能觸證殊勝的三摩地（Samadhi）。
【English Translation】 English version: The so-called 'skillful means of questioning and investigating' refers to facilitating understanding through questioning and examination. 'Speaking the right principles and eliminating doubts' refers to expounding the correct doctrines and dispelling people's doubts. 'Directly speaking' refers to the audience remaining silent while the Dharma master expounds the true Dharma. Furthermore, through four characteristics, one can accord with teachings and instructions: First, being able to analyze the differences of all places, attaining the wisdom of non-self in all actions, thereby achieving purity of view. Second, regarding all feelings and the places they depend on, being able to eliminate conceit, reaching the utmost tranquility, thereby achieving purity of view. Third, being able to transcend all future suffering, thereby achieving purity of view. Fourth, being able to transcend all present suffering, thereby achieving purity of view. Here, analyzing the internal and external places, including the various differences of consciousness (Vijnana), contact (Sparsha), feeling (Vedana), perception (Samjna), thought (Samkalpa), and love (Prema), reveals non-self. Through the principle of dependent origination (Pratītyasamutpāda), one can guide the initial purity of right view, just as a lamp relies on oil, and a shadow relies on a tree. Because the former does not exist, the latter also does not exist. Showing that the differences of internal and external places are the cause of feelings. Because these places are completely extinguished, these feelings also follow and are extinguished, thereby departing from conceit, truly knowing that Nirvana is the most supreme tranquility, which can guide the second purity of right view. In the present Dharma, with the sword of wisdom, one can forever cut off all afflictions, showing complete transcendence of all future suffering, which can guide the third purity of right view. Showing that in all dharmas that accord with suffering, accord with pleasure, and accord with neither suffering nor pleasure, one does not arise with greed (Lobha), does not arise with hatred (Dvesha), and does not arise with delusion (Moha), showing the path of seeing (Darshana-marga). Regarding mindfulness (Smrti-upasthana), being good at dwelling the mind, showing the path of cultivation (Bhavana-marga). Cultivating the various factors of enlightenment (Bodhyangas), thereby causing all defilements to be forever extinguished, transcending the impure and painful dwelling of the present Dharma, which can guide the fourth purity of right view. Furthermore, some monks (Bhikkhu) do not guard their sense faculties, and their minds are filled with attachment to various objects, and their minds are scattered. Because of this reason, they endure two kinds of suffering: the first is the suffering caused by heaviness, and the second is the suffering caused by doubt about the dharmas. Why is this so? Because they should diligently cultivate the body, and after cultivating the body, they should diligently cultivate the precepts and the Samatha branch. Because they do not cultivate the body, nor do they cultivate the precepts and the Samatha branch, therefore the body is not at ease, and the mind is not at ease. Therefore, they endure the suffering caused by heaviness. Because of the lack of ease, they cannot touch and realize the supreme Samadhi.
是因緣應如實知不如實知多生疑惑。是故彼受于諸法中疑惑所作苦。由此二種苦惱住故。名不守根增上緣力所得眾苦不安隱住。如是名為于現法中不守根者所有過患。與此相違。當知即是守護根者所有功德。
複次有諸苾芻。為離欲貪勤修方便。由正修習加行道故。伏諸煩惱。作是思惟。我于諸欲為有欲貪而不覺了。為無有耶。乃以凈相作意思惟。于斷未斷方得決定。觀察作意為依止故。尋求貪慾生起處所。如實了知。憶念分別。是諸煩惱勝安足處。由彼煩惱未永斷故。若為煩惱漂漾心時。了知能趣下劣分故。便即制伏。若不制伏。于先所得少三摩地。尚還退失。況能進趣勝品功德。由整攝故。能不退失。亦能進趣勝品功德。若不觀察復還發起增上慢故。亦有退失。由觀察故。能證決定。若心漂漾能正了知還復整攝。是故不退。如修方便為離欲貪于余上位隨其所應。當知亦爾。若猛利見審觀察時。而不生起。彼便獲得決定勝解。我于諸處已能勝伏。謂此所緣應生煩惱。我於是處已勝伏故。令不生起。超過學地。猶如大王能隨己心自在而轉。降伏一切魔羅聚落。證得究竟盡無生智。梵行圓滿。
複次于其六根如前所說。五寂靜相不寂靜故。當知攝受三種苦果。謂現法中依根增上雜染而住。由諸不善現行為因
【現代漢語翻譯】 現代漢語譯本：如果不如實地瞭解因緣，就會產生許多疑惑。因此，他會在諸法中因疑惑而承受痛苦。由於這兩種苦惱的持續存在，被稱為因不守護根門，以及增上緣的力量所導致的各種痛苦，而無法安穩地住于其中。這就是在現世中不守護根門的所有過患。與此相反，應當知道守護根門的所有功德。 此外，有些比丘爲了遠離對慾望的貪婪而努力修行。通過正確地修習加行道，他們降伏了各種煩惱。他們這樣思惟：『我對諸欲是有欲貪而不自覺察，還是沒有呢？』於是以清凈的相狀進行思惟，才能對斷除與否作出決定。由於觀察作意作為依止，他們尋求貪慾生起的地方，如實地瞭解、憶念和分別。這些煩惱是殊勝安穩的處所。由於這些煩惱尚未被徹底斷除，如果心被煩惱所動搖，他們會了知這將導致墮入下劣的境地，因此立即加以制伏。如果不加以制伏，即使是先前獲得的一點三摩地（Samadhi，定），也會退失，更不用說進步到更高的功德境界了。由於整攝（控制），他們能夠不退失，也能進步到更高的功德境界。如果不觀察，又會生起增上慢（Adhimana，未得謂得），也會導致退失。由於觀察，他們能夠證得決定。如果心被動搖，他們能夠正確地了知並重新加以整攝，因此不會退失。像這樣，爲了遠離欲貪而修習方便，對於其餘上位，也應當知道是同樣的道理。如果猛利地觀察時，煩惱沒有生起，他們便獲得了決定勝解，『我于諸處已經能夠勝伏。』也就是說，這個所緣（Alambana，對像）本應生起煩惱，但我已經在這個地方勝伏了它，所以令它不生起。這樣就超過了學地（Siksha-bhumi，學習的階段），猶如大王能夠隨心所欲地自在運轉，降伏一切魔羅（Mara，魔）的聚落，證得究竟的盡無生智（Anutpada-jnana，無生智），梵行（Brahmacarya，清凈行）圓滿。 此外，對於六根（Sadayatana，眼、耳、鼻、舌、身、意）如前所說，由於五種寂靜相（五根的寂靜狀態）不寂靜，應當知道會承受三種苦果。即在現世中，由於根門的增上而雜染地安住。由於各種不善的現行作為原因。
【English Translation】 English version: If one does not truly understand the conditions and causes, many doubts will arise. Therefore, he will suffer in all dharmas (phenomena) due to doubt. Because of the continuous existence of these two kinds of suffering, it is called the various sufferings obtained by not guarding the sense faculties and the power of the dominant condition, and one cannot dwell in peace. This is all the fault of not guarding the sense faculties in the present life. In contrast, one should know all the merits of guarding the sense faculties. Furthermore, there are bhikshus (monks) who diligently cultivate methods to be free from greed for desires. Through the correct practice of the preparatory path, they subdue various afflictions. They think, 'Do I have greed for desires without realizing it, or do I not have it?' Then they contemplate with pure aspects to determine whether they have been cut off or not. Because contemplation is relied upon, they seek the place where greed arises, and truly understand, remember, and distinguish. These afflictions are excellent and secure places. Because these afflictions have not been completely cut off, if the mind is swayed by afflictions, they will know that this will lead to falling into an inferior state, so they immediately subdue them. If they do not subdue them, even the little samadhi (concentration) previously obtained will be lost, let alone progress to higher merits. Because of proper control, they can not only avoid losing what they have gained but also progress to higher merits. If they do not contemplate, they will again generate adhimana (false pride), which will also lead to loss. Because of contemplation, they can attain certainty. If the mind is swayed, they can correctly know and re-establish control, so they will not regress. In this way, cultivating methods to be free from greed for desires, and for the remaining higher levels, it should be known that the same principle applies. If afflictions do not arise when observing intensely, they will gain decisive understanding, 'I have already been able to subdue in all places.' That is to say, this alambana (object) should have given rise to afflictions, but I have already subdued it in this place, so I prevent it from arising. In this way, they surpass the siksha-bhumi (stage of learning), just like a great king who can freely move according to his own mind, subduing all the settlements of Mara (demon), attaining the ultimate anutpada-jnana (knowledge of non-origination), and completing brahmacarya (pure conduct). Furthermore, regarding the six sadayatana (sense bases), as mentioned earlier, because the five aspects of tranquility (the tranquil state of the five senses) are not tranquil, it should be known that three kinds of suffering will be endured. That is, in the present life, one dwells in a contaminated state due to the dominance of the sense faculties. Due to the various unwholesome actions as the cause.
。或於他所成其退劣。或被譏呵。或被殺害。受如是等現法眾苦。又受當來生老病死種種諸苦。又受當來由先數習所引等流。不護諸根諸雜染故。亦名為苦。與此相違。于其六根由有五種寂靜相故。當知攝受三苦滅果。
複次略有二種世俗梵志。實非福田懷增上慢。自謂福田。自稱我是真實福田。當知成就非實福田性及相故。不應供養。一者從他所得利養恭敬現前猛利耽著。諸根饕餮。為性躁擾。詐示現前離欲之行。二者攝受家產。親屬雜居。鄙穢專自修身。凡所行行既非自利。亦非利他。遠離尸羅正法正行。遠離能住善趣善行。遠離能住涅槃妙行。當知彼與一切愚夫異生之類無有差別。住正法者。與此相違。當知是名勝義梵志。
複次此正法外有諸沙門婆羅門等。為諸弟子宣說法時。多分為求詰責勝利。及求免脫他難勝利。當知如是宣說法者。就第一義無義無利。非自利益。非利益他。諸佛如來為諸弟子宣說正法。唯為證得明及解脫二果勝利。當知如是說正法者。大果大利自利利他無不圓滿。行於三世無忘失。住最勝義故。三種所緣境差別故。說名三明。若心解脫。若慧解脫。皆名解脫。是愛無明根本雜染勝對治故。為得未得明與解脫。當知略有四種修道。謂修根故能正修身。修身所引善行修故。能正
【現代漢語翻譯】 現代漢語譯本：或者在他所成就的基礎上退步衰落，或者遭受譏諷呵斥，或者被殺害。承受像這樣現世的種種痛苦，又承受未來生老病死的各種痛苦。又承受未來由先前多次串習所引發的等流果報。因為不守護諸根，被各種雜染所污染，這也叫做苦。與此相反，對於六根，因為具有五種寂靜的相狀，應當知道能夠獲得三苦滅盡的果報。
其次，大致有兩種世俗的婆羅門（Brahmin，印度教祭司），實際上不是真正的福田（merit field，指能夠帶來功德的場所或對像），卻懷有增上慢（false pride，過度的驕傲），自認為自己是福田，自稱『我是真實的福田』。應當知道他們成就的不是真實的福田的性質和相狀，所以不應該供養。第一種是對於從他人那裡獲得的利養和恭敬，表現出猛烈的貪著，諸根放縱，本性躁動不安，虛偽地表現出遠離慾望的行為。第二種是攝取家產，與親屬雜居，行為鄙陋，只專注于自身的修行，所做的一切既不能利益自己，也不能利益他人，遠離了戒律（Śīla，道德規範）、正法（Dharma，佛法）和正確的行為，遠離了能夠安住于善趣（good realms，好的輪迴去處）的善行，遠離了能夠安住于涅槃（Nirvana，解脫）的微妙行為。應當知道他們與一切愚癡的凡夫俗子沒有什麼差別。安住于正法的人，與此相反，應當知道這才是殊勝的婆羅門。
其次，在這個正法之外，有一些沙門（Śrāmaṇa，出家修行者）、婆羅門等，為弟子宣講佛法時，大多是爲了尋求辯論勝利，以及尋求免除他人責難的勝利。應當知道像這樣宣講佛法的人，就第一義諦（ultimate truth，最高的真理）而言，是沒有意義和利益的，既不能利益自己，也不能利益他人。諸佛如來為弟子宣說正法，只是爲了證得明（vidyā，智慧）和解脫（vimoksha，從輪迴中解脫）這兩種果報的勝利。應當知道像這樣宣說正法的人，能夠獲得巨大的果報和利益，既能利益自己，也能利益他人，一切都圓滿具足。在過去、現在、未來三世中都不會忘失，安住于最殊勝的意義之中。因為三種所緣境的差別，所以稱為三明。無論是心解脫，還是慧解脫，都叫做解脫，因為這是對治愛（attachment，貪愛）和無明（ignorance，迷惑）這些根本雜染的最殊勝的對治法。爲了獲得尚未獲得的明和解脫，應當知道大致有四種修道，也就是因為修習諸根，所以能夠正確地修身；因為修習修身所引發的善行，所以能夠正確地
【English Translation】 English version: Or he may degenerate from what he has achieved, or be ridiculed and reproached, or be killed. He suffers such present sufferings, and also suffers various future sufferings of birth, old age, sickness, and death. He also suffers future consequences resulting from the habitual tendencies he has cultivated, because he does not guard his senses and is defiled by various impurities. This is also called suffering. Conversely, with regard to the six senses, because of having five aspects of tranquility, it should be known that one can attain the result of the cessation of the three sufferings.
Furthermore, there are roughly two types of worldly Brahmins (Brahmin, a member of the highest Hindu caste) who are not actually fields of merit (merit field, refers to a place or object that can bring merit), but harbor excessive pride (false pride, excessive arrogance), considering themselves to be fields of merit, claiming 'I am a true field of merit.' It should be known that they do not possess the nature and characteristics of a true field of merit, so they should not be offered to. The first type is those who, with regard to the gains and respect they receive from others, exhibit intense attachment, their senses are unrestrained, their nature is restless, and they falsely pretend to be detached from desires. The second type is those who accumulate family property, live together with relatives, behave basely, and focus solely on their own self-cultivation. All that they do neither benefits themselves nor benefits others, they are far from morality (Śīla, ethical conduct), the true Dharma (Dharma, Buddhist teachings), and correct conduct, far from the good conduct that leads to good realms (good realms, favorable rebirths), and far from the sublime conduct that leads to Nirvana (Nirvana, liberation). It should be known that they are no different from all foolish ordinary beings. Those who abide in the true Dharma, on the other hand, are the true Brahmins.
Furthermore, outside of this true Dharma, there are some Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brahmins, and others who, when expounding the Dharma to their disciples, mostly seek victory in debate and victory in avoiding criticism from others. It should be known that such expounders of the Dharma, in terms of ultimate truth (ultimate truth, the highest truth), are without meaning or benefit, neither benefiting themselves nor benefiting others. The Buddhas and Tathagatas expound the true Dharma to their disciples solely for the sake of attaining the victory of the two fruits of knowledge (vidyā, wisdom) and liberation (vimoksha, freedom from samsara). It should be known that such expounders of the true Dharma can obtain great fruits and benefits, benefiting both themselves and others, fulfilling everything completely. They will not forget in the three times of past, present and future, abiding in the most supreme meaning. Because of the difference in the three objects of focus, it is called the three knowledges. Whether it is liberation of mind or liberation of wisdom, it is called liberation, because it is the most supreme antidote to the fundamental defilements of attachment (attachment, craving) and ignorance (ignorance, delusion). In order to attain the knowledge and liberation that have not yet been attained, it should be known that there are roughly four types of cultivation, that is, because of cultivating the senses, one can correctly cultivate the body; because of cultivating the good conduct resulting from cultivating the body, one can correctly
修戒。修戒所引念住覺支無倒修故。能修心慧。此中修根復有三種。一世間修。二有學修。三無學修。若思擇力為所依上。雖取可愛不可愛境不如理相。而不發起煩惱諸纏。設令暫起尋復除遣。是世間修。若於聖諦已得現觀。由失念故或生適意或不適意。或兼二意。而心不為纏縛堅住。速于雜染能得解脫。是有學修。若即此心堅固安住。如前于內無有隘迮。善脫善修。都無一切下至失念。于諸可意不可意等。發心親近。計彼有德而趣向之。是名無學善凈修根。當知修戒修心修慧三種亦爾。此中最初是初修根所引。第二是第二所引。第三是第三所引。修戒修心修慧相望各有三種所引。當知亦爾。此中可意不可意境界差別故。有恩有怨有情差別故。功德過失相應有情差別故。所愛非所愛有情差別故。當知一向適意一向不適意。適意不適意相雜差別。可意不可意境界差別故者。自有境界一向可意。自有境界一向不可意。自有境界其類相雜少分可意少分不可意。如是有情或一向有恩。或一向有怨。或恩怨相雜。或一向有得。或一向有失。或得失俱備。若於有情愛復生愛。當知一向是其所愛。若於有情恚復生恚。當知一向非其所愛。若於有情愛已生恚。或於有情恚已生愛。當知是名所愛非所愛。由如是等差別因緣。適意等三有其
【現代漢語翻譯】 現代漢語譯本 修習戒律。修習戒律能正確引導念住覺支的修習。因此，能夠修習心和慧。這裡，修習諸根又有三種：一是世間修，二是有學修，三是無學修。如果以思擇力為基礎，即使面對可愛或不可愛的境界，不如理作意，也不會生起煩惱和纏縛。即使暫時生起，也能迅速去除。這是世間修。如果對於聖諦已經獲得現觀，由於失唸的緣故，或者生起適意，或者生起不適意，或者兼有二者。但心不被纏縛所束縛，能夠迅速從雜染中解脫。這是有學修。如果此心堅固安住，如前一樣內心沒有狹隘，善於解脫，善於修習，完全沒有哪怕是失唸的情況。對於各種可意、不可意等境界，發起親近之心，認為它們具有功德而趨向它們。這稱為無學善凈修根。應當知道，修戒、修心、修慧三種情況也是如此。其中，最初的修習是由初修根所引導的。第二種修習是由第二修根所引導的。第三種修習是由第三修根所引導的。修戒、修心、修慧相互之間各有三種引導關係，應當知道也是如此。這裡，由於可意和不可意境界的差別，由於有恩和有怨有情的差別，由於功德和過失相應的有情的差別，由於所愛和非所愛有情的差別，應當知道有一向適意、一向不適意、適意和不適意相雜的差別。可意和不可意境界的差別在於：有的境界一向可意，有的境界一向不可意，有的境界其類別相雜，少部分可意，少部分不可意。如同有情，或者一向有恩，或者一向有怨，或者恩怨相雜，或者一向有得，或者一向有失，或者得失俱備。如果對於有情愛上加愛，應當知道一向是其所愛。如果對於有情恨上加恨，應當知道一向不是其所愛。如果對於有情愛後生恨，或者對於有情恨後生愛，應當知道這稱為所愛非所愛。由於這些差別因緣，適意等三種情況有其...
【English Translation】 English version Cultivating precepts. Cultivating precepts correctly guides the cultivation of the mindfulness factors of enlightenment. Therefore, one can cultivate the mind and wisdom. Here, the cultivation of the roots is further divided into three types: one is worldly cultivation, two is cultivation of those still learning (with training), and three is cultivation of those who have completed learning (without further training). If one relies on the power of discernment, even when facing pleasant or unpleasant objects, and engages in inappropriate mental activity, afflictions and entanglements will not arise. Even if they arise temporarily, they can be quickly removed. This is worldly cultivation. If one has already attained direct realization of the Noble Truths, due to forgetfulness, pleasant or unpleasant feelings may arise, or a combination of both. However, the mind is not bound by entanglements and can quickly be liberated from defilements. This is the cultivation of those still learning. If this mind is firmly established, and as before, there is no narrowness within, being skilled in liberation and skilled in cultivation, without any instance of forgetfulness. Towards various pleasant and unpleasant objects, one generates a mind of closeness, considering them to have merit and inclining towards them. This is called the root of pure cultivation of those who have completed learning. It should be understood that the three types of cultivation—cultivating precepts, cultivating the mind, and cultivating wisdom—are also like this. Among them, the initial cultivation is guided by the initial root of cultivation. The second cultivation is guided by the second root of cultivation. The third cultivation is guided by the third root of cultivation. The three types of cultivation—cultivating precepts, cultivating the mind, and cultivating wisdom—each have three types of guiding relationships with each other, and it should be understood that this is also the case. Here, due to the difference between pleasant and unpleasant objects, due to the difference between sentient beings who are kind and those who are hostile, due to the difference between sentient beings associated with merit and those associated with faults, due to the difference between beloved and unloved sentient beings, it should be understood that there are differences between those who are always pleasant, those who are always unpleasant, and those who are mixed with pleasant and unpleasant. The difference between pleasant and unpleasant objects lies in that some objects are always pleasant, some objects are always unpleasant, and some objects are mixed, with a small portion being pleasant and a small portion being unpleasant. Similarly, sentient beings are either always kind, always hostile, or mixed with kindness and hostility, or always have gain, always have loss, or have both gain and loss. If one adds love to love for a sentient being, it should be understood that they are always beloved. If one adds hatred to hatred for a sentient being, it should be understood that they are always unloved. If one generates hatred after love for a sentient being, or generates love after hatred for a sentient being, it should be understood that this is called beloved and unloved. Due to these differentiating factors, the three types of pleasant feelings, etc., have their...
差別。又于惡行隨觀現法所有過患。隨觀當來所有過患。是故遠離修習妙行。若於六處由一切門皆被誹毀。是名現法所有過患。由是因緣。墮于惡趣。是名當來所有過患。此中為他所誹毀者。謂為外道及余世間有聰敏者。聞其鄙惡名稱聲頌。咸共誹毀。當知其餘即如所說。又此中言修念住者。謂念覺分創始發起。在異生地。數修習者。在有學地。修圓滿者。在無學地。修習覺分未得斷界。于其斷界正希求時。名依遠離。未得無慾界。于無慾界正希求時。名依離欲。未得滅界于其滅界正希求時。名依于滅。棄捨下劣修覺分故。迴向勝妙修覺分故。名棄捨迴向。又諸苾芻守護諸根有慚有愧。由是因緣。恥于惡行。修習妙行。修妙行故。無有變悔。無變悔故。發生歡喜。此為先故心得正定。心正定故。能見如實。見如實故。明及解脫皆悉圓滿。當知是名修行次第。
複次有一沙門若婆羅門。自既不能善修諸根。而不如理為他施設善修根法。見唯棄背所有境界。名護諸根。然其自於諸弟子眾深生染著。一分起愛。一分生憎。謂于其教順逆因緣適不適意常現行故。於此微細自己雜染。不能以慧如實悟入。而謂自能善修諸根起增上慢。諸有隨順如是見者。彼雖令根離諸境界。獨處空閑。而緣彼境發起種種尋思雜染。然無智慧
【現代漢語翻譯】 現代漢語譯本：此外，對於惡行，觀察它在現世所帶來的所有過患，以及觀察它在未來世所帶來的所有過患。因此，遠離惡行而修習善行。如果六根（眼、耳、鼻、舌、身、意）在任何方面都受到誹謗，這就是現世的過患。由於這些因緣，墮入惡道，這就是未來世的過患。這裡所說的被他人誹謗，是指被外道和其他世間有智慧的人，聽到其卑劣的名稱和讚頌，都一起誹謗。應當知道其餘的（過患）就像所說的那樣。此外，這裡所說的修習念住，是指念覺支（sati-sambojjhanga）的創始和發起，發生在異生位（凡夫）。多次修習念覺支，發生在有學位（聖人）。圓滿修習念覺支，發生在無學位（阿羅漢）。修習覺支尚未證得斷界（涅槃），對於斷界的正確希求，稱為依于遠離。尚未證得無慾界，對於無慾界的正確希求，稱為依于離欲。尚未證得滅界，對於滅界的正確希求，稱為依于滅。因為捨棄下劣的覺支而修習，迴向于殊勝美妙的覺支而修習，稱為捨棄和迴向。此外，諸位比丘守護諸根，有慚愧之心，因此，以惡行為恥，修習善行。由於修習善行，就沒有變悔。沒有變悔，就發生歡喜。以此為先導，心得正定。心正定，就能如實地見到真相。見到真相，明（智慧）和解脫都圓滿。應當知道這就是修行的次第。 其次，有一位沙門（śramaṇa，出家修行者）或婆羅門（brāhmaṇa，印度教祭司），自己不能很好地修習諸根，卻不如理如法地為他人施設善修諸根的方法。認為僅僅是捨棄所有境界，就叫做守護諸根。然而，他自己對於諸位弟子卻深深地產生染著，一部分產生愛，一部分產生憎，因為對於他們的教導，順從或違逆，合意或不合意，常常表現出來。對於這種微細的自己的雜染，不能用智慧如實地覺悟，卻認為自己能夠很好地修習諸根，生起增上慢。那些隨順這種見解的人，即使讓他們遠離諸境界，獨自處於空閑之處，卻緣著那些境界發起種種尋思雜染，卻沒有智慧。
【English Translation】 English version: Furthermore, regarding evil deeds, contemplate all the faults they bring in the present life, and contemplate all the faults they bring in the future life. Therefore, abstain from evil deeds and cultivate virtuous deeds. If the six sense bases (eye, ear, nose, tongue, body, mind) are slandered in any way, this is a fault in the present life. Due to these causes and conditions, falling into evil realms is a fault in the future life. Here, being slandered by others refers to being slandered by non-Buddhists and other intelligent people in the world, who, upon hearing their base names and praises, all slander them together. It should be known that the remaining (faults) are as described. Moreover, here, cultivating mindfulness (sati), refers to the initial arising and commencement of the mindfulness enlightenment factor (sati-sambojjhanga), which occurs in the stage of ordinary beings (non-Aryas). Repeatedly cultivating the mindfulness enlightenment factor occurs in the stage of learners (Saints). Fully cultivating the mindfulness enlightenment factor occurs in the stage of non-learners (Arhats). Cultivating the enlightenment factors but not yet attaining the cessation realm (Nirvana), the correct aspiration for the cessation realm is called relying on detachment. Not yet attaining the desireless realm, the correct aspiration for the desireless realm is called relying on desirelessness. Not yet attaining the realm of cessation, the correct aspiration for the realm of cessation is called relying on cessation. Because of abandoning inferior enlightenment factors and cultivating them, turning towards cultivating superior and wonderful enlightenment factors, it is called abandoning and turning towards. Furthermore, the monks who guard their senses, having shame and remorse, therefore, are ashamed of evil deeds and cultivate virtuous deeds. Because of cultivating virtuous deeds, there is no regret. Without regret, joy arises. With this as a precursor, the mind attains right concentration. With the mind rightly concentrated, one can see reality as it is. Seeing reality as it is, both wisdom and liberation are perfected. It should be known that this is the order of practice. Secondly, there is a śramaṇa (wandering ascetic) or brāhmaṇa (Brahmin priest), who is unable to cultivate his senses well himself, yet improperly teaches others the method of cultivating their senses well. He considers merely abandoning all objects to be guarding the senses. However, he himself deeply attaches to his disciples, generating love for some and hatred for others, because he constantly displays agreement or disagreement, satisfaction or dissatisfaction with their obedience or disobedience to his teachings. He is unable to truly realize this subtle defilement of his own with wisdom, yet he believes that he is able to cultivate his senses well, giving rise to arrogance. Those who follow such views, even if they cause their senses to be separated from objects and dwell alone in empty places, still generate various thoughts and defilements related to those objects, yet they have no wisdom.
而自悟入。是亦不名善修諸根。又亦不為善修根故。勤修正行。但信他言起邪勝解及以邪慢。諸佛如來。為諸弟子如理施設煩惱斷故。名善修根。非唯一向背諸境界。又諸如來於其三種不共念住。善住其心故。不染著諸弟子眾。于正行眾悅意現行。于邪行眾行不悅意。由此所生貪慾雜染。瞋恚雜染。都無所有。由是因緣。雖與弟子等煩惱斷。而名無上善修諸根。又此修根依五品眾有差別故。當知亦有五轉差別。謂佛世尊或有弟子一向正行而亦畢竟。或有弟子一向放逸而亦畢竟。或有弟子修行正行而不畢竟。或有弟子行於邪行而不畢竟。或有弟子多種品類一行正行。一行放逸。一行一分或時放逸。或不放逸。如是名為第五品眾。此中如來稱可意者。謂諸弟子于善說法毗柰耶中。為修諸根得圓滿故。修行正行。復有一類不可意者。謂行邪行或不修行。是故如來觀第一眾生。起悅意。觀第二眾生。不悅意。觀第三眾生。起悅意。生不悅意。觀第四眾生。不悅意。生起悅意。觀第五眾生。起悅意。生不悅意。亦復生起悅不悅意。如來雖復於此五眾發起如是五轉差別悅不悅意。然諸如來終不為彼愛恚行相之所染污。由諸煩惱並其習氣永離系故。善修根故。是故如來一切煩惱並習永斷。為所依止。能善住念。于弟子眾無諸雜染。說
【現代漢語翻譯】 現代漢語譯本 而是自己領悟證入。這也不能稱為善於調伏諸根。也不是爲了善於調伏諸根而勤奮修行。只是相信別人的話而產生錯誤的殊勝解和邪慢。諸佛如來爲了弟子們如理如法地施設斷除煩惱的方法，才稱為善於調伏諸根，而不是僅僅一味地背離各種境界。 而且，諸如來對於三種不共念住（指佛陀特有的三種念住方式，與聲聞、緣覺不同），能夠善於安住其心，所以不染著于弟子大眾。對於奉行正行的弟子，表現出悅意的行為；對於奉行邪行的弟子，表現出不悅意的行為。由此所產生的貪慾雜染和瞋恚雜染，完全沒有。因為這個緣故，雖然與弟子們共同斷除煩惱，但被稱為無上善於調伏諸根。 而且，這種調伏諸根的修行，依據五種不同型別的眾生而有差別，應當知道也有五種轉變的差別。也就是說，佛世尊的弟子中，有的始終奉行正行，並且最終證得涅槃；有的始終放逸，但也最終證得涅槃；有的修行正行，但不能最終證得涅槃；有的奉行邪行，也不能最終證得涅槃；有的弟子是多種品類，一會兒奉行正行，一會兒放逸，一會兒一部分時間放逸，一部分時間不放逸。這被稱為第五種型別的眾生。 在這五種眾生中，如來認為可意的，是指那些在善說的佛法和戒律中，爲了調伏諸根得到圓滿，而修行正行的弟子。還有一類不可意的，是指那些奉行邪行或者不修行的弟子。因此，如來觀察第一種眾生，生起悅意；觀察第二種眾生，生起不悅意；觀察第三種眾生，生起悅意，也生起不悅意；觀察第四種眾生，生起不悅意，也生起悅意；觀察第五種眾生，生起悅意，也生起不悅意，也生起悅意和不悅意。 如來雖然對於這五種眾生，發起如此五種轉變差別的悅意和不悅意，然而諸如來始終不會被愛和憎的行相所染污，因為諸煩惱以及它們的習氣都永遠斷除，不再束縛。因為善於調伏諸根的緣故，所以如來一切煩惱以及習氣都永遠斷除，作為所依止，能夠善於安住于正念，對於弟子大眾沒有各種雜染。說。
【English Translation】 English version And self-enlightened realization. This is also not called 'skillful cultivation of the senses'. Nor is it 'diligently practicing correct conduct for the sake of skillful cultivation of the senses'. It is merely believing the words of others, giving rise to incorrect superior understanding and incorrect arrogance. The Tathāgatas (Thus Come Ones, Buddhas), for the sake of their disciples, rightly and appropriately establish the means to sever afflictions, and this is called 'skillful cultivation of the senses', not merely turning away from all realms. Moreover, the Tathāgatas, with regard to the three uncommon mindfulnesses (three unique ways of mindfulness that only Buddhas possess, different from Śrāvakas and Pratyekabuddhas), skillfully abide in their minds, and therefore are not attached to the assembly of disciples. Towards disciples who practice correctly, they manifest pleasing conduct; towards disciples who practice incorrectly, they manifest displeasing conduct. The defilements of greed and hatred that arise from this are completely absent. For this reason, although sharing the severance of afflictions with their disciples, they are called 'unsurpassed skillful cultivators of the senses'. Furthermore, this cultivation of the senses depends on the five types of assemblies and has differences, so it should be known that there are also five kinds of transformations. That is to say, among the disciples of the Buddha, some always practice correctly and ultimately attain Nirvāṇa; some are always negligent but also ultimately attain Nirvāṇa; some practice correctly but do not ultimately attain Nirvāṇa; some practice incorrectly and also do not ultimately attain Nirvāṇa; some disciples are of various types, sometimes practicing correctly, sometimes being negligent, sometimes being negligent for a portion of the time, and sometimes not being negligent. This is called the fifth type of assembly. Among these five types of beings, those whom the Tathāgata considers pleasing are those disciples who, within the well-spoken Dharma and Vinaya (monastic discipline), practice correctly in order to perfect the cultivation of their senses. There is also a type that is displeasing, referring to those who practice incorrectly or do not practice at all. Therefore, the Tathāgata, observing the first type of being, gives rise to pleasure; observing the second type of being, gives rise to displeasure; observing the third type of being, gives rise to pleasure and also gives rise to displeasure; observing the fourth type of being, gives rise to displeasure and also gives rise to pleasure; observing the fifth type of being, gives rise to pleasure, gives rise to displeasure, and also gives rise to both pleasure and displeasure. Although the Tathāgata gives rise to these five transformations of pleasure and displeasure towards these five types of beings, the Tathāgatas are never defiled by the characteristics of love and hatred, because all afflictions and their habitual tendencies are forever severed and unbound. Because of skillful cultivation of the senses, the Tathāgata has forever severed all afflictions and their habitual tendencies, and as the basis of support, is able to skillfully abide in mindfulness, and has no defilements towards the assembly of disciples. Said.
名五轉無上修根。又于如是一切五轉。隨其所應。當正思惟三種對治。一無常想。二者慈心。三無想定。如是三種。隨其所應當知其相。又佛世尊所作已辦無學弟子。名已修根。由彼長夜樂涅槃故。雖遇如前諸有情數境相現前。或純可愛。或純非愛。或多雜類通愛非愛。由貪瞋癡永遠離故。由心解脫及慧解脫增上力故。即由無相令心於彼速疾棄捨。由意樂故。于諸境界起厭逆想。又于涅槃見寂靜德。如是速能安住于舍。由此因緣。一剎那頃失念所作雜染污心。亦不得起。當知齊此善修習故。名善修根。若諸有學未能速疾安住于舍。有餘煩惱熏彼相續成雜穢故。又於一切三轉境中。憎惡所起諸煩惱故。現行煩惱所逼迫時。則能方便住厭逆想及過患想。如是修行能令修根速得圓滿。是故說彼名正行者。如是當知于善說法毗柰耶中。大師美妙諸弟子眾。得所得義。能修正行。
複次無我論師略有三種正所作事。何等為三。謂于苦集諦所攝行自相共相。應正顯了安立無我。當知此中顯各各別眾多性故。顯了自相。開示生滅相似性故。顯了共相。是名第一正所作事。復于無我唯有因行。如其所有雜染清凈如實顯了。當知此中於三種受緣。生三種煩惱隨眠。未能永斷。于其見道我見隨眠。未能除遣。于其修道我慢隨眠。未能
【現代漢語翻譯】 現代漢語譯本：所謂『名五轉無上修根』，又對於這樣的一切『五轉』（指五種根器的轉變）。根據各自相應的情況，應當正確地思維三種對治方法：第一是無常想（anitya-samjna），第二是慈心（maitri），第三是無想定（asamjna-samapatti）。這三種方法，根據各自相應的情況，應當瞭解它們的相狀。另外，佛世尊所作已辦的無學弟子（arhat），稱為『已修根』。因為他們長久以來安樂於涅槃（nirvana）的緣故，即使遇到像前面所說的各種有情眾生的境界相貌顯現於前，或者完全是可愛的，或者完全是不可愛的，或者多數是混雜的，既有可愛也有不可愛的。由於貪（raga）、嗔（dvesha）、癡（moha）永遠離開了的緣故，由於心解脫（citta-vimutti）以及慧解脫（prajna-vimutti）的增上力量的緣故，就憑藉著無相（animitta）使得心對於那些境界迅速地捨棄。由於意樂（adhimukti）的緣故，對於各種境界生起厭逆的想法。又對於涅槃見到寂靜的功德。像這樣迅速地能夠安住在舍（upeksha）。由於這樣的因緣，即使一剎那間失念所產生的雜染污濁的心，也不能夠生起。應當知道達到這樣，因為善於修習的緣故，稱為『善修根』。如果各種有學（saiksha）不能夠迅速地安住在舍，因為還有剩餘的煩惱薰染他們的相續，成為雜穢的緣故。又對於一切『三轉』（指見道、修道、無學道）的境界中，因為憎惡所生起的各種煩惱的緣故，在現行煩惱所逼迫的時候，就能夠方便地安住在厭逆想以及過患想。像這樣修行能夠使得修根迅速地得到圓滿。所以說他們稱為『正行者』。像這樣應當知道，在善於說法的毗奈耶（vinaya）中，大師美妙的各種弟子眾，得到所應該得到的意義，能夠修正行。 其次，無我論師（nairatmyavadin）大致有三種正確的所作之事。哪三種呢？第一，對於苦集諦（duhkha-samudaya-satya）所包含的行（samskara）的自相（svalaksana）和共相（samanya-laksana），應當正確地顯示和安立無我（nairatmya）。應當知道，這裡面，顯示各個不同的眾多體性的緣故，是顯示自相；開示生滅的相似體性的緣故，是顯示共相。這稱為第一種正確的所作之事。第二，對於無我，只有因行（hetu-samskara），如其所有的雜染（samklesha）和清凈（vyavadana），如實地顯示。應當知道，這裡面，對於三種受（vedana）的緣故，產生三種煩惱隨眠（anusaya），未能永遠斷除；對於見道（darshana-marga）的我見隨眠（satkayadrishti-anusaya），未能除遣；對於修道（bhavana-marga）的我慢隨眠（atma-mana-anusaya），未能…
【English Translation】 English version: This is called 'perfecting the roots through the five transformations'. Furthermore, concerning all these 'five transformations' (referring to the transformations of the five faculties), one should, according to their respective suitability, correctly contemplate three antidotes: first, the thought of impermanence (anitya-samjna); second, loving-kindness (maitri); and third, the cessation of perception (asamjna-samapatti). These three methods, according to their respective suitability, should be understood in their aspects. Moreover, disciples of the Buddha, the World-Honored One, who have accomplished what needs to be done and are beyond learning (arhat), are called 'those who have cultivated their roots'. Because they have long enjoyed the bliss of nirvana, even when confronted with the appearances of various sentient beings as described earlier—whether purely pleasing, purely displeasing, or a mixture of both—they, having permanently abandoned greed (raga), hatred (dvesha), and delusion (moha), and through the increased power of liberation of mind (citta-vimutti) and liberation of wisdom (prajna-vimutti), swiftly relinquish those objects through non-appearance (animitta). Due to their inclination (adhimukti), they generate aversion towards all objects. Furthermore, they perceive the tranquility of nirvana. Thus, they can quickly abide in equanimity (upeksha). Because of this, even a momentary lapse of mindfulness resulting in defiled thoughts cannot arise. Know that reaching this stage, due to skillful practice, is called 'skillfully cultivated roots'. If various learners (saiksha) cannot quickly abide in equanimity because residual afflictions still taint their continuum, and because of the aversion arising from all 'three transformations' (referring to the paths of seeing, cultivation, and no-more-learning), when pressured by present afflictions, they can skillfully abide in thoughts of aversion and faults. Such practice enables the swift completion of root cultivation. Therefore, they are called 'those who practice correctly'. Thus, it should be known that within the Vinaya (vinaya) where the Dharma is well-taught, the excellent disciples of the great teacher, having attained the meaning they should attain, are able to correctly practice. Furthermore, proponents of no-self (nairatmyavadin) generally have three correct tasks to perform. What are the three? First, regarding the self-characteristics (svalaksana) and common characteristics (samanya-laksana) of conditioned phenomena (samskara) included within the truths of suffering and its origin (duhkha-samudaya-satya), one should correctly reveal and establish no-self (nairatmya). It should be known that here, revealing the distinct multitude of entities is revealing the self-characteristics; disclosing the similar nature of arising and ceasing is revealing the common characteristics. This is called the first correct task. Second, regarding no-self, there are only causal conditions (hetu-samskara), and one should reveal, as they are, both the defilements (samklesha) and purifications (vyavadana). It should be known that here, due to the three feelings (vedana), three latent afflictions (anusaya) arise, which have not been permanently severed; regarding the path of seeing (darshana-marga), the latent affliction of the view of self (satkayadrishti-anusaya) has not been eliminated; regarding the path of cultivation (bhavana-marga), the latent affliction of self-conceit (atma-mana-anusaya) has not been…
除遣。于見慢品能起無明。亦未永斷。未能生起彼對治明。是故不能作苦邊際。如是名為顯示雜染。與此相違。當知即是顯示清凈。是名第二正所作事。復于諸行斷增益我薩迦耶見。依能取實無我正見。如清凈相應。實顯了此無我見。在異生位。能正攝受聖諦現觀。又能證得諸聖慧眼。在有學位。能得上位盡無生智。在無學位。能令一切學與無學見修所斷所有煩惱無餘永斷。是故當知。此無我見能令清凈故。應顯了。是名第三正所作事。
複次于其成就世間正見多聞。不定住正法者。即成就此世間正見多聞。得定住正法者。當知略有五種殊勝正加行果稱讚利益。何等為五。謂彼第一住正法者。先由其心未得定故。奢摩他支戒未清凈。亦未鮮白。即此第二住正法者。心得定故。清凈鮮白。當知是名第一殊勝正加行果稱讚利益。又彼第一心未得定補特伽羅。於一切受。並其所依。並其所緣。並其助伴。並其隨轉。不如實知。由不知故。便為三種無智為因過患所觸。何等為三。一受雜染所作過患。二世雜染所作過患。三現法后法雜染所作過患。當知此中受雜染所作過患者。謂愚癡者于其樂受並彼隨轉並所隨染有貪愛縛。于苦受等。有瞋恚縛。于其不苦不樂受等。有愚愛縛及隨眠縛。由有愚癡所隨眠故。世雜染所作過患
【現代漢語翻譯】 現代漢語譯本 遣除。對於見慢品（錯誤的驕傲）能生起無明（對事物真相的迷惑），也未能永遠斷除。未能生起與此相對治的智慧光明。因此不能達到痛苦的邊際（解脫）。這叫做顯示雜染（煩惱）。與此相反，應當知道就是顯示清凈（解脫）。這是第二個應該做的正確事情。 進一步說，對於諸行（一切事物）斷除增益我（執著于自我）的薩迦耶見（身見，認為五蘊和合的身體是真實的我），依靠能取實無我（真正認識到沒有永恒不變的自我）的正確見解。如清凈相應（與清凈相應），真實地顯示了這無我見。在異生位（凡夫階段），能正確地攝受聖諦現觀（對四聖諦的直接體驗）。又能證得諸聖慧眼（聖者的智慧之眼）。在有學位（正在修行的聖者階段），能得到上位盡無生智（更高層次的煩惱斷盡和不再輪迴的智慧）。在無學位（阿羅漢階段），能使一切有學和無學（還在學習和已經學成）見修所斷（通過見道和修道斷除的）所有煩惱完全斷除。因此應當知道，這無我見能使人清凈，所以應該顯揚。這是第三個應該做的正確事情。 再者，對於成就世間正見多聞（擁有世俗正確的見解和廣博的知識），不能安住于正法（佛法）的人，以及成就此世間正見多聞，能夠安住于正法的人，應當知道略有五種殊勝正加行果（殊勝的正確修行所帶來的果報）的稱讚利益。哪五種呢？第一種是，先前由於心沒有得到禪定，奢摩他支（止禪的組成部分）的戒律沒有清凈，也不鮮明。而這第二種安住于正法的人，因為心得到禪定，所以戒律清凈鮮明。應當知道這是第一種殊勝正加行果的稱讚利益。另外，那第一種心沒有得到禪定的補特伽羅（人），對於一切感受，以及它們的所依（基礎），以及它們的所緣（對像），以及它們的助伴（輔助因素），以及它們的隨轉（伴隨現象），不能如實地瞭解。由於不瞭解，便被三種以無智為原因的過患所觸及。哪三種呢？一是受雜染所作的過患，二是世雜染所作的過患，三是現法后法雜染所作的過患。應當知道這其中受雜染所作的過患是說，愚癡的人對於快樂的感受以及伴隨它的現象以及所隨順的染污有貪愛束縛，對於痛苦的感受等等，有嗔恚束縛，對於不苦不樂的感受等等，有愚癡的愛和隨眠束縛。由於有愚癡所伴隨的隨眠，所以有世雜染所作的過患。
【English Translation】 English version Elimination. Regarding the 'seeing-conceit' category (wrongful pride), it can generate ignorance (delusion about the true nature of things), which has not been permanently severed. The wisdom-light that counteracts it has not been generated. Therefore, one cannot reach the end of suffering (liberation). This is called showing defilement (afflictions). The opposite of this, know that it is showing purity (liberation). This is the second correct thing to do. Furthermore, regarding all phenomena, severing the 'self-enhancing' view of satkayadristi (the view of self, the belief that the body composed of the five aggregates is a real self), relying on the correct view of truly realizing no-self (genuinely recognizing that there is no permanent, unchanging self). Like purity corresponding (corresponding to purity), it truly reveals this no-self view. In the stage of an ordinary being (a common person), one can correctly embrace the direct experience of the Noble Truths (direct experience of the Four Noble Truths). One can also attain the wisdom eyes of the sages (the wisdom eyes of the saints). In the stage of a learner (a saint who is still practicing), one can attain the higher wisdom of the exhaustion of birth (higher-level wisdom of the exhaustion of afflictions and no longer reincarnating). In the stage of a non-learner (the stage of an Arhat), it can cause all afflictions that are severed by seeing and cultivation (severed through the path of seeing and the path of cultivation) of all learners and non-learners to be completely and permanently severed. Therefore, know that this no-self view can purify, so it should be revealed. This is the third correct thing to do. Moreover, regarding those who achieve worldly right view and learning (possessing correct worldly views and extensive knowledge) but cannot abide in the Dharma (Buddha's teachings), and those who achieve this worldly right view and learning and can abide in the Dharma, know that there are briefly five kinds of praiseworthy benefits of superior right effort (the rewards brought about by superior correct practice). What are the five? The first is that previously, because the mind had not attained samadhi (meditative concentration), the precepts of shamatha (the components of calming meditation) were not pure or clear. But this second person who abides in the Dharma, because the mind has attained samadhi, the precepts are pure and clear. Know that this is the first praiseworthy benefit of superior right effort. Also, that first pudgala (person) whose mind has not attained samadhi does not truly know all feelings, as well as their basis, their object, their associated factors, and their accompanying phenomena. Because of not knowing, they are touched by three faults caused by ignorance. What are the three? First, the fault caused by the defilement of feelings; second, the fault caused by the defilement of the world; and third, the fault caused by the defilement of the present and future lives. Know that among these, the fault caused by the defilement of feelings is that foolish people have the bondage of greed and attachment to pleasant feelings and their accompanying phenomena and the defilements that follow them; they have the bondage of hatred towards painful feelings, and they have the bondage of foolish love and latent tendencies towards neutral feelings. Because of the latent tendencies accompanied by foolishness, there is the fault caused by the defilement of the world.
者。謂愚癡者于現在世有貪染縛。於過去世有顧戀縛。于未來世有繫心縛。現法后法雜染所作過患者。謂彼如是雜染心者。於世于受有雜染故。便能生長感後有業。由此增益後有諸蘊。令當得生。又能增長所有貪愛。謂後有愛及資財愛。後有愛故。能生當來所有自體。資財愛故。于追求時。極生疲怠。若得境界便生染惱。若不獲得所欲不遂。便自燒然。若得已失便為愁惱之所損害。如是名為現法過患。若即由彼作及增長。能感後有。諸業煩惱增上力故。起于當來生老死等眾苦差別。如是名為后法過患。第二心定補特伽羅。應知一切與上相違。當知是名第二殊勝。余如前說。又彼第一補特伽羅。心未定故。于其無智所作過患。若自若他不如實知。第二心定補特伽羅。于彼皆能如實了知。當知是名第三殊勝。余如前說。又彼第二心已得定補特伽羅。于諸過患如實了知。已入修地。即前所得無我相應所有正見。由此修故。於二時中。依其斷界及無慾界與彼一切菩提分法。皆共圓滿。初未得定補特伽羅。心未定故。于彼一切皆未圓滿。當知是名第四殊勝。余如前說。又彼第二心已得定補特伽羅。所有多聞毗缽舍那助伴支分。彼能攝受勝三摩地。能凈修治毗缽舍那。由是因緣。止觀二種平等雙轉。心未得定補特伽羅。應知多聞與
【現代漢語翻譯】 現代漢語譯本： 關於愚癡的人，他們在現在世有貪染的束縛，在過去世有顧戀的束縛，在未來世有繫心的束縛。關於現世和後世的雜染所造成的過患：像他們這樣被雜染的心所控制的人，因為對於世間和感受有雜染，所以能夠增長導致後有的業。由此增長後有的諸蘊，使得將來必定會出生。又能增長所有的貪愛，即對於後有的愛和對於資財的愛。因為有對於後有的愛，所以能產生將來的自體。因為有對於資財的愛，所以在追求的時候，會非常疲憊。如果得到境界，就會產生染污和煩惱。如果不能獲得所希望的，就會自我燃燒。如果得到之後又失去，就會被憂愁和煩惱所損害。這叫做現世的過患。如果因為造作和增長這些，能夠感得後有的諸業煩惱的增上力，就會產生將來的生老死等各種痛苦的差別。這叫做後世的過患。第二種心已得定的補特伽羅（pudgalas，人），應當知道一切都與上述相反。應當知道這叫做第二種殊勝。其餘的如前所述。此外，第一種補特伽羅，因為心未得定，所以對於無智所造成的過患，無論是自己的還是他人的，都不能如實地瞭解。第二種心已得定的補特伽羅，對於這些都能夠如實地瞭解。應當知道這叫做第三種殊勝。其餘的如前所述。此外，第二種心已得定的補特伽羅，對於各種過患如實地瞭解，已經進入修行的階段。即之前所獲得的與無我相應的所有的正見，通過修習這些，在兩個時間段中，依靠斷界和無慾界，與所有菩提分法（bodhipakṣa-dharmas，證悟的要素）都共同圓滿。最初未得定的補特伽羅，因為心未得定，所以對於這些都未圓滿。應當知道這叫做第四種殊勝。其餘的如前所述。此外，第二種心已得定的補特伽羅，所有多聞（bahusruta，博學）和毗缽舍那（vipaśyanā，內觀）的助伴支分，他們能夠攝受殊勝的三摩地（samādhi，禪定），能夠清凈修治毗缽舍那。因為這個原因，止（śamatha，奢摩他）和觀（vipaśyanā，毗缽舍那）兩種平等地雙運轉。心未得定的補特伽羅，應當知道多聞與
【English Translation】 English version: Those who are foolish are bound by greed in the present life, by attachment in the past life, and by mental fixation in the future life. As for the faults caused by defilements in this life and the next: those whose minds are controlled by such defilements, because they are defiled by the world and by feelings, are able to increase the karma that leads to future existence. By this, they increase the aggregates of future existence, causing future birth to be certain. They also increase all kinds of craving, namely, craving for future existence and craving for wealth. Because of craving for future existence, they can generate their future self. Because of craving for wealth, they become extremely exhausted in their pursuit. If they obtain the object of their desire, they generate defilement and vexation. If they do not obtain what they desire, they burn themselves up. If they obtain it and then lose it, they are harmed by sorrow and distress. This is called the fault of the present life. If, by creating and increasing these, they can experience the increasing power of the karmic afflictions that lead to future existence, they will generate various kinds of suffering such as birth, old age, and death in the future. This is called the fault of the next life. The second kind of pudgala (person) who has attained mental stability should be understood as the opposite of all the above. This should be known as the second kind of excellence. The rest is as described before. Furthermore, the first kind of pudgala, because their mind has not attained stability, cannot truly understand the faults caused by ignorance, whether their own or others'. The second kind of pudgala who has attained mental stability can truly understand all of these. This should be known as the third kind of excellence. The rest is as described before. Furthermore, the second kind of pudgala who has attained mental stability, having truly understood all the faults, has already entered the stage of practice. That is, all the right views corresponding to non-self that they have previously attained, by practicing these, in two periods of time, relying on the realm of cessation and the realm of non-desire, are all jointly perfected with all the bodhipakṣa-dharmas (factors of enlightenment). The first kind of pudgala who has not attained stability, because their mind has not attained stability, has not perfected any of these. This should be known as the fourth kind of excellence. The rest is as described before. Furthermore, the second kind of pudgala who has attained mental stability, all the auxiliary factors of extensive learning (bahusruta) and vipaśyanā (insight), they are able to gather and maintain the superior samādhi (concentration), and are able to purify and cultivate vipaśyanā. Because of this reason, śamatha (calm abiding) and vipaśyanā (insight) both turn equally and simultaneously. The pudgala whose mind has not attained stability should know that extensive learning and
彼俱闕。如是于成世間正見多聞。不定住于正法補特伽羅。即此成就世間正見多聞。得定住于正法補特伽羅。當知有此第五殊勝正加行果稱讚利益。如是即彼由已獲得勝奢摩他毗缽舍那。依于斷界。應遍知者。能正遍知。應永斷者。能正永斷。應作證者。能正作證。應修習者。能正修習。依無慾界于彼一切已知已斷已證已修。于所依色及能依名。正知已知。于所依無明及能依有愛。正斷已斷。于所依明凈智及能依解脫。煩惱斷正證已證。于所依奢摩他及能依毗缽舍那。正修已修。
複次有二法見。一有為法見。二無為法見。有為法見者。謂如有一。于諦依處及諦自性。皆如實知。云何名為諦所依處。謂名色及人天等有情數物。云何為諦。謂世俗諦及勝義諦。云何世俗諦。謂即于彼諦所依處。假想安立我或有情乃至命者及生者等。又自稱言我眼見色乃至我意知法。又起言說。謂如是名乃至如是壽量邊際。廣說如前。當知此中唯有假想。唯假自稱。唯假言說所有性相作用差別。名世俗諦。云何勝義諦。謂即于彼諦所依處。有無常性。廣說乃至。有緣生性。如前廣說。如無常性有苦性等。當知亦爾。若於如是世俗勝義諦所依處。其世俗諦如實了知是世俗諦。其勝義諦如實了知是勝義諦。如是名為有為法見。若有成就有
為法見。苾芻齊此言說滿足。云何名為無為法見。謂即于彼諦所依處。已得二種諦善巧者。由此善巧增上力故。於一切依等盡涅槃。深見寂靜。其心趣入。如前廣說。乃至解脫。如是名為無為法見。若有成就無為法見。苾芻齊此言說滿足。又此法見當知三種補特伽羅皆得成就。一者異生法隨法行已得定心。博識聰敏能如正理觀察諸法。二者有學已見諦跡。三者無學諸漏永盡。
複次若有希求人天盛事自發誓願行梵行者當知彼為稱讚人天二種過患。何等為二。一者煩惱所生眾苦。二者無常所生眾苦。云何煩惱所生眾苦。謂於人天住境界愛。依現在世故住境界樂。依過去世故住境界欣。于現在世依過去境生愛樂故住境界喜。于未來世依現在境生愛樂故。若於如是三世境中住染污者。當知彼為稱讚所欲有匱乏苦。及生老等所有眾苦。是名生起煩惱所作眾苦過患。云何無常所作眾苦。謂順樂處有背失故。起變壞苦。隨順苦處現在前故。起厭離苦。一切自體於終沒時皆滅壞故。有滅壞苦。當知是名三種無常所作眾苦。此中如來超過如是二種過患。住一向樂。即於此樂應如實知由此故樂。復應如實知樂方便。云何為樂。謂一切境相應永盡無上安隱。即有餘依般涅槃界。云何方便。謂如前說。於五種受發起五轉如實妙智。若諸
【現代漢語翻譯】 現代漢語譯本： 為法見（Dharmadṛṣṭi）。比丘如此言說便可滿足。什麼叫做無為法見（Asaṃskṛta-dharmadṛṣṭi）呢？就是對於那些諦（Satya）所依賴之處，已經獲得了兩種諦的善巧者。由於這種善巧的增上力量，對於一切依的等盡涅槃（Nirvāṇa），深刻地見到寂靜，他的心趣入其中，如前面廣泛所說，乃至解脫。這樣就叫做無為法見。如果有人成就了無為法見，比丘如此言說便可滿足。而且這種法見，應當知道三種補特伽羅（Pudgala，人）都可以成就。第一種是異生（Pṛthagjana，凡夫）法隨法行，已經得到了定心，博識聰敏，能夠如正理觀察諸法。第二種是有學（Śaikṣa，正在修學的人），已經見到了諦跡。第三種是無學（Aśaikṣa，已經完成修學的人），諸漏（Āsrava）永遠斷盡。
再次，如果有人希求人天盛事，自己發誓願行梵行（Brahmacarya，清凈行）者，應當知道他是爲了稱讚人天二種過患。哪兩種呢？第一種是煩惱所生眾苦，第二種是無常所生眾苦。什麼是煩惱所生眾苦呢？就是對於人天所住的境界生起愛，因為依戀現在世的緣故，就安住于境界的快樂；因為依戀過去世的緣故，就安住于境界的欣悅；在現在世，因為依戀過去境界而生起愛樂的緣故，就安住于境界的喜悅；在未來世，因為依戀現在境界而生起愛樂的緣故。如果對於像這樣三世的境界安住于染污之中，應當知道他是爲了稱讚所欲有的匱乏苦，以及生老等所有眾苦。這叫做生起煩惱所作的眾苦過患。什麼是無常所作的眾苦呢？就是順應快樂之處，因為背離喪失的緣故，生起變壞苦；隨順痛苦之處現在前來的緣故，生起厭離苦；一切自體在終結消滅的時候都滅壞的緣故，有滅壞苦。應當知道這叫做三種無常所作的眾苦。這裡，如來（Tathāgata）超過了像這樣的兩種過患，安住於一向的快樂。就在這種快樂中，應當如實地知道，由此才是快樂。又應當如實地知道快樂的方便。什麼是快樂呢？就是一切境界相應永遠斷盡的無上安隱，也就是有餘依般涅槃界（Sopadhiśeṣa-nirvāṇa-dhātu）。什麼是方便呢？就是如前面所說，對於五種受（Vedanā）發起五轉如實妙智。如果諸
【English Translation】 English version: Regarding the view of Dharma (Dharmadṛṣṭi). A Bhikṣu is satisfied with just this much speech. What is called the view of the unconditioned Dharma (Asaṃskṛta-dharmadṛṣṭi)? It refers to one who, regarding the place where those Truths (Satya) are relied upon, has already obtained two kinds of skillful means regarding the Truths. Due to the increasing power of this skillful means, regarding the complete cessation of all reliance, Nirvāṇa, he deeply sees tranquility, and his mind inclines towards it, as explained extensively before, up to liberation. This is called the view of the unconditioned Dharma. If someone has accomplished the view of the unconditioned Dharma, a Bhikṣu is satisfied with just this much speech. Moreover, it should be known that this view of Dharma can be accomplished by three kinds of individuals (Pudgala). The first is an ordinary being (Pṛthagjana) who practices Dharma in accordance with the Dharma, has already obtained a concentrated mind, is erudite and intelligent, and is able to observe all Dharmas according to the correct reasoning. The second is a learner (Śaikṣa) who has already seen the traces of the Truths. The third is a non-learner (Aśaikṣa) whose outflows (Āsrava) are completely exhausted.
Furthermore, if someone aspires to the prosperity of humans and gods, and makes a vow to practice Brahmacarya (pure conduct), it should be known that he is praising the two faults of humans and gods. What are the two? The first is the suffering arising from afflictions, and the second is the suffering arising from impermanence. What is the suffering arising from afflictions? It is the love that arises for the realms where humans and gods reside; because of attachment to the present world, one dwells in the pleasure of the realms; because of attachment to the past world, one dwells in the delight of the realms; in the present world, because of attachment to past realms, one dwells in the joy of the realms; in the future world, because of attachment to present realms, one dwells in love and pleasure. If one dwells in defilement regarding such realms of the three times, it should be known that he is praising the suffering of the lack of desired existence, as well as all the sufferings of birth, old age, and so on. This is called the fault of the suffering caused by the arising of afflictions. What is the suffering caused by impermanence? It is that in accordance with pleasant places, because of separation and loss, the suffering of change and destruction arises; in accordance with painful places, because of their present appearance, the suffering of aversion arises; because all entities are destroyed at the time of their end, there is the suffering of destruction. It should be known that this is called the three kinds of suffering caused by impermanence. Here, the Tathāgata (Thus Come One) transcends such two faults and dwells in one-sided happiness. In this happiness, one should truly know that this is why it is happiness. One should also truly know the means of happiness. What is happiness? It is the supreme peace and security of the complete cessation of all corresponding realms, which is the realm of Nirvāṇa with remainder (Sopadhiśeṣa-nirvāṇa-dhātu). What are the means? It is, as mentioned before, the arising of five transformations of true and wonderful wisdom regarding the five kinds of feelings (Vedanā). If all
聲聞棄捨大師所證超過人天妙樂。希求下劣人天樂者。當知彼于諸智者所。多受毀辱。亦自欺誑。
複次嗢拖南曰。
一住遠涅槃 略說內所證 辯一切智相 舍所學業等 空隨行恒住 師弟二圓滿
由二因緣。當知名為有第二住。謂有愛故。為欲生起第二自體。受習其因。此自體滅第二自體次生起故。云何有愛。謂諸可愛所緣境界將得現前。最初生起染污欣悅。名有喜樂。從此已后乃至未得於彼。多住作意思惟。設復已得而未受用。于其中間。即由喜樂增上力故。住染欣悅。名有歡喜。于受用時多生貪愛。名有染著故名有愛。又于未來起希求故。及於已得生領納故。名有喜樂。於過去世隨憶念故。名有歡喜。于已獲得正受用時。生貪愛故。名有染著。如是名為第二差別。云何生起第二自體。謂喜樂等為集因故。于當來世生老為根眾苦生起。與此相違。當知是名無第二住。
複次有二種法。更互相違。一者煩惱。二者涅槃。是故安住雜染法已。即便隨順後有而轉。若於後有隨順轉時。當知說名去涅槃遠。復有六種鄙碎士夫補特伽羅鄙碎行相。一者性多忿恚。二者所作不思。三者樂逼惱他。四者若苦所觸便發不實粗惡語言。五者或發真實能引無義粗惡語言。六者因此展轉發起無量差別
【現代漢語翻譯】 現代漢語譯本 聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）捨棄了大師（佛陀）所證得的超過人天（人類和天神）的妙樂。如果有人希求下劣的人天之樂，應當知道他在智者那裡會受到很多毀辱，也是在自欺欺人。
其次，嗢拖南（Udana，略說）說：
一、安住于遠離涅槃（Nirvana，解脫）之處；二、略說內在所證得的境界；三、分辨一切智（Sarvajna，佛陀的智慧）的相狀；四、捨棄所學習的行業等；五、空性（Śūnyatā）隨行，恒常安住；六、師（Guru）和弟子（Śiṣya）二者圓滿。
由於兩種因緣，應當知道這被稱為有第二住。一是由於有愛（Bhava-tanha，對存在的渴求），爲了想要生起第二個自體（下一個生命），而受習其因。這個自體滅亡后，第二個自體接著生起。什麼是有愛呢？就是當可愛的所緣境界將要出現時，最初生起染污的欣悅，這叫做有喜樂。從此以後，乃至還沒有得到它，就常常作意思惟（Manasikara，如理作意）。即使已經得到了，但還沒有受用，在這中間，就由於喜樂的增上力，安住在染污的欣悅中，這叫做有歡喜。在受用的時候，多生貪愛，這叫做有染著，所以叫做有愛。又對於未來生起希望和渴求，以及對於已經得到的產生領納，這叫做有喜樂。對於過去世隨順憶念，這叫做有歡喜。在已經獲得並正在受用的時候，產生貪愛，這叫做有染著。像這樣就叫做第二差別。怎樣生起第二個自體呢？就是喜樂等作為集因（Samudaya，產生痛苦的原因），在當來世，以生老為根本，眾多的痛苦生起。與此相反，應當知道這叫做沒有第二住。
其次，有兩種法，互相違背。一是煩惱（Kleshas），二是涅槃。因此，安住在雜染法（受煩惱污染的法）中，就會隨順後有（來世）而流轉。如果對於後有隨順流轉，應當知道這叫做遠離涅槃。又有六種鄙碎士夫（卑劣的人）的補特伽羅（Pudgala，個體），有鄙碎的行相。一是天性多忿怒；二是所作的事情不經過思考；三是喜歡逼惱他人；四是如果被痛苦所觸及，就發出不真實、粗惡的語言；五是或者發出真實但會引來沒有意義的粗惡語言；六是因此輾轉引發無量的差別。
【English Translation】 English version Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) abandon the exquisite bliss that the Master (Buddha) attained, which surpasses the joys of humans and gods. If someone seeks the inferior pleasures of humans and gods, they should know that they will receive much scorn from the wise and are also deceiving themselves.
Furthermore, the Udana (a concise summary) says:
- Dwelling far from Nirvana (liberation); 2. Briefly explaining the inner attainments; 3. Discriminating the characteristics of Sarvajna (Buddha's wisdom); 4. Abandoning the learned professions, etc.; 5. Śūnyatā (emptiness) accompanies, constantly abiding; 6. The Guru (teacher) and Śiṣya (disciple) are both complete.
Due to two causes, it should be known that this is called having a second dwelling. One is due to Bhava-tanha (craving for existence), desiring to generate a second self (the next life), and practicing its causes. When this self ceases, the second self arises next. What is Bhava-tanha? It is when a lovely object of perception is about to appear, the initial arising of defiled joy, which is called having joy and pleasure. From then on, until it is obtained, one constantly engages in Manasikara (reasoned attention). Even if it has been obtained but not yet enjoyed, in the meantime, due to the increased power of joy and pleasure, one dwells in defiled joy, which is called having delight. When enjoying it, much greed and love arise, which is called having attachment, hence it is called Bhava-tanha. Furthermore, having hope and craving for the future, and generating acceptance for what has been obtained, is called having joy and pleasure. Recalling the past, is called having delight. When one has already obtained and is currently enjoying it, greed and love arise, which is called having attachment. Thus, this is called the second difference. How does the second self arise? It is that joy and pleasure, etc., serve as the Samudaya (cause of suffering), and in the future, with birth and old age as the root, numerous sufferings arise. Contrary to this, it should be known that this is called not having a second dwelling.
Furthermore, there are two kinds of dharmas (teachings) that contradict each other. One is Kleshas (afflictions), and the other is Nirvana. Therefore, dwelling in contaminated dharmas (dharmas defiled by afflictions), one will follow and revolve in future existence (rebirth). If one follows and revolves in future existence, it should be known that this is called being far from Nirvana. Furthermore, there are six kinds of base and broken Pudgalas (individuals), with base and broken behaviors. One is by nature prone to anger; two is acting without thinking; three is enjoying tormenting others; four is if touched by suffering, uttering untrue, coarse, and evil words; five is or uttering true but meaningless, coarse, and evil words; six is therefore causing countless differences to arise in turn.
惡言。非但少詞而生喜足。由二因緣。諸出家者力勵受行。速疾能證沙門義利。諸未信者令生凈信。其已信者倍令增長。何等為二。一者忍辱。二者柔和。言忍辱者。謂於他怨終無返報。言柔和者。謂心無憤性不惱他。
複次以要言之。如來略依二種處所。說無界教。一者說有餘依涅槃界教。二者說無餘依涅槃界教。若由如是煩惱斷故。名成就斷。補特伽羅不成煩惱。即由如是不住彼果後有眾苦。當知是名說有餘依涅槃界教。若由如是不住煩惱後有苦果。即由如是乃至壽盡既滅沒已。一切余依都無所有。不住此身。不住余身。不住中有。證得一切眾苦邊際。當知是名說無餘依涅槃界教。略有三種念力強因。一由其年少壯。二由前生串習。三由現法數習。
複次由五種相。當知涅槃是內證法。謂離信故。乃至離見審察忍故。如前應知。謂現法中於內各別內外增上所生雜染。如實了知有及非有。
複次由三因緣。顯示諸佛無上菩提。一者覺了一切境故。二者覺了有及非有如實事故。三者覺了染凈二品一切法故。是故他于如是三處。請問世尊。
複次諸有為法俱有轉時。令心迷亂。能令于相邪取分別。是故如來。為諸弟子分別開示。令于彼相決定悟入。為欲了知真實相故。又為于自無欺誑故。又為
【現代漢語翻譯】 現代漢語譯本： 惡語。不僅僅是減少言辭就能產生喜悅滿足。由於兩種因緣，出家修行者努力奉行，迅速能夠證得沙門的義利，使未信者生起清凈的信心，使已信者信心倍增。哪兩種因緣呢？一是忍辱，二為柔和。所謂忍辱，是指對於他人的怨恨始終不報復。所謂柔和，是指內心沒有憤怒，性情不惱害他人。 其次，概括而言，如來略微依據兩種處所，宣說無界之教。一是宣說有餘依涅槃界教，二是宣說無餘依涅槃界教。如果由於如此斷除煩惱的緣故，稱為成就斷，補特伽羅（Pudgala，人）不再產生煩惱，就因為這樣不再承受彼果的後有眾苦，應當知道這稱為宣說有餘依涅槃界教。如果因為這樣不再承受煩惱的後有苦果，就因為這樣乃至壽命終盡滅沒之後，一切余依都完全沒有，不住於此身，不住于其他身，不住于中陰身，證得一切眾苦的邊際，應當知道這稱為宣說無餘依涅槃界教。簡略來說，有三種念力強大的原因：一是由於年少壯年，二是由於前世的串習，三是由於現世的多次修習。 其次，通過五種相，應當知道涅槃是內證之法。即遠離信的緣故，乃至遠離見、審察、忍的緣故，如前面所說應當知道。即在現世中，對於內在各自不同的內外增上所產生的雜染，如實了知有和非有。 其次，通過三種因緣，顯示諸佛無上菩提。一是覺悟了一切境界的緣故，二是覺悟了有和非有的如實之事的緣故，三是覺悟了染和凈兩種品類的一切法的緣故。因此，他在這樣的三個方面，請問世尊。 其次，諸有為法在共同運轉的時候，使心迷亂，能夠使人對於相產生邪取分別。因此，如來為諸弟子分別開示，使他們對於彼相決定悟入，爲了了知真實相的緣故，又爲了對自己沒有欺騙的緣故，又爲了...
【English Translation】 English version: Harsh speech. It is not merely by reducing words that joy and contentment arise. Due to two causes and conditions, those who have left home and practice diligently are able to quickly realize the benefits of a 'Shramana' (ascetic), causing those who do not believe to generate pure faith, and causing those who already believe to increase their faith even more. What are these two causes and conditions? One is patience, and the other is gentleness. Patience means never retaliating against the resentment of others. Gentleness means having no anger in the heart and not harming others in temperament. Furthermore, in brief, the 'Tathagata' (如來，Thus Come One) relies slightly on two kinds of places to expound the teaching of no realm. One is to expound the teaching of the 'Nirvana' (涅槃，Enlightenment) realm with remainder, and the other is to expound the teaching of the 'Nirvana' realm without remainder. If, because of the severance of such afflictions, it is called the accomplishment of severance, and the 'Pudgala' (補特伽羅，person) no longer generates afflictions, then because of this, they no longer endure the suffering of future existence from that result. It should be known that this is called expounding the teaching of the 'Nirvana' realm with remainder. If, because of this, they no longer endure the suffering of future existence from afflictions, then because of this, even until the end of their lifespan, after extinction and demise, all remaining dependencies are completely non-existent, not abiding in this body, not abiding in other bodies, not abiding in the intermediate state, and attaining the boundary of all suffering. It should be known that this is called expounding the teaching of the 'Nirvana' realm without remainder. Briefly speaking, there are three causes for strong mindfulness: one is due to being young and strong, two is due to familiarity from previous lives, and three is due to frequent practice in the present life. Furthermore, through five aspects, it should be known that 'Nirvana' is a Dharma (法，teachings) realized internally. That is, due to being apart from faith, and even apart from view, examination, and endurance, as it should be known as previously stated. That is, in the present life, regarding the defilements produced internally and externally, each separately and increasingly, one truly knows what exists and what does not exist. Furthermore, through three causes and conditions, the unsurpassed 'Bodhi' (菩提，enlightenment) of all Buddhas is revealed. One is because of awakening to all realms, two is because of awakening to the reality of what exists and what does not exist, and three is because of awakening to all 'Dharmas' (法，teachings) of both defiled and pure categories. Therefore, he asks the 'World Honored One' (世尊，Buddha) in these three aspects. Furthermore, when all conditioned 'Dharmas' (法，teachings) are jointly turning, they cause the mind to be confused and can cause one to have wrong perceptions and discriminations about appearances. Therefore, the 'Tathagata' (如來，Thus Come One) separately reveals and explains to the disciples, enabling them to definitely awaken to those appearances, for the sake of understanding the true appearance, and also for the sake of not deceiving oneself, and also for...
於他坦然無畏正記別故。
複次諸出家者。棄捨所學增上力故。當知安立顧戀境界。又出家者。毀犯尸羅增上力故。當知安立未出家者棄背趣入心株覆事。遠離慚愧故。一向愛味故。若堅執取所緣境界。當知彼名最極愛味。由是因緣。于修上品諸善業中。為心株杌是不調柔。無堪能義。又即由此增上力故。行諸惡行。內懷隱匿所造眾惡故。生其覆。如是一切略攝為一。說名于境最極愛味心株覆事。
複次若於諸根無護行者。由樂聽聞不正法故。便生無明觸所生起染污作意。即此作意增上力故。于當來世諸處生起所有過患。不如實知不如實知彼過患故。便起希求。希求彼故。造作增長彼相應業。造作增長相應業故。于當來世六處生起。如是名為順次道理。逆次第者。謂彼六處以業為因。業愛為因。愛複用彼無明為因。無明覆用不如正理作意為因。不正作意複用無明觸為其因。又於此中先所造業。是現法受六處之因。現法造業。是次生受六處之緣。或是后受六處由藉。愛等業等隨其所應。當知亦爾。
複次由二因緣。後有生起。一後有業。二後有愛。而但說言諸有情類隨業而行。不言隨愛。何以故。略有三愛。一者欲愛。二者色愛。三無色愛。此中欲愛。是不善者雖有異熟。然若不起惡不善業。終不能
【現代漢語翻譯】 現代漢語譯本：因為他對（佛法）坦然無畏，正確地得到授記的緣故。
再者，那些出家之人，因為捨棄所學（戒律）的增長之力，應當知道這是安立顧戀境界。又出家之人，因為毀犯戒律的增長之力，應當知道這是安立未出家之人，捨棄背離而趣入於心如樹株般覆藏之事，遠離慚愧的緣故，一味貪愛滋味的緣故。如果堅固執取所緣境界，應當知道這被稱為最極的愛味。由於這個因緣，在修習上品諸善業中，心如樹株般不調柔，沒有堪能之義。又正由此增長之力的緣故，行諸惡行，內心懷藏隱匿所造的眾多惡業的緣故，產生覆藏。像這樣一切略攝為一，說名為對於境界最極愛味的心如樹株般覆藏之事。
再者，如果對於諸根沒有防護的修行者，由於喜歡聽聞不正法，便產生無明觸所生起的染污作意。即此作意的增長之力，對於當來世在各個處所生起的所有過患，不如實知。因為不如實知那些過患的緣故，便生起希求。因為希求那些過患的緣故，造作增長與那些過患相應的業。因為造作增長相應業的緣故，于當來世六處生起。這被稱為順次道理。逆次第者，是指那六處以業為因，業以愛為因，愛又以無明為因，無明又以不如正理作意為因，不如正理作意又以無明觸為因。又於此中，先前所造的業，是現法受六處的因。現法所造的業，是次生受六處的緣。或是后受六處所憑藉的。愛等業等，隨其所應，應當知道也是這樣。
再者，由兩種因緣，後有（來世）生起：一是後有業，二是後有愛。然而只說諸有情眾生隨業而行，而不說隨愛。為什麼呢？略有三種愛：一是欲愛（kama-tanha），二是色愛（rupa-tanha），三是無色愛（arupa-tanha）。這其中，欲愛，是不善者雖然有異熟果報，然而如果不生起惡不善業，終究不能（感果）。
【English Translation】 English version: Because he is frank and fearless towards it, and is correctly predicted.
Furthermore, those who have left home, because of abandoning the increasing power of what they have learned (the precepts), should know that this is establishing the object of attachment. Also, those who have left home, because of violating the increasing power of the precepts, should know that this is establishing those who have not left home, abandoning and turning away to enter into the matter of concealing the mind like a tree stump, because of being far from shame and constantly craving flavors. If one firmly grasps the object of focus, one should know that this is called the most extreme craving for flavor. Because of this cause, in cultivating the superior good deeds, the mind is like a tree stump, not pliable, and without the meaning of being capable. Also, precisely because of this increasing power, one engages in various evil deeds, inwardly harboring and concealing the many evil deeds one has committed, thus generating concealment. All of this, briefly summarized as one, is said to be the matter of concealing the mind like a tree stump due to the most extreme craving for objects.
Furthermore, if a practitioner who does not guard the senses, because of enjoying listening to improper teachings, then generates defiled intention arising from contact with ignorance (avidya). Precisely because of the increasing power of this intention, regarding all the faults that arise in future lives in various places, one does not truly know. Because one does not truly know those faults, one then generates desire. Because one desires those faults, one creates and increases the corresponding karma. Because one creates and increases the corresponding karma, the six sense bases arise in future lives. This is called the sequential order. The reverse order refers to the six sense bases having karma as their cause, karma having craving as its cause, craving again having ignorance as its cause, ignorance again having improper intention as its cause, and improper intention again having contact with ignorance as its cause. Also, within this, the karma previously created is the cause of the six sense bases experienced in this life. The karma created in this life is the condition for the six sense bases experienced in the next life, or the basis for the six sense bases experienced in a later life. Craving and karma, etc., should be understood to be the same, as appropriate.
Furthermore, due to two causes, future existence arises: one is karma leading to future existence, and the other is craving leading to future existence. However, it is only said that sentient beings follow their karma, and not that they follow their craving. Why? Briefly, there are three types of craving: one is desire-craving (kama-tanha), two is form-craving (rupa-tanha), and three is formless-craving (arupa-tanha). Among these, desire-craving, although it has a different result for the unwholesome, if one does not generate evil and unwholesome karma, one will ultimately not (experience the result).
與惡趣異熟。若欲界愛。于無明觸所生諸受。起希求時。于可愛境發生貪慾。于可憎境發生瞋恚。于可迷境發生愚癡。由此三種增上力故。行不善業。由此業故。生諸惡趣。非但由彼貪瞋癡纏定墮惡趣。然即此愛于所造業異熟生時。能為助伴。又由希求可愛境界增上力故。修行善行身語意業。由此為因。得生善趣。此中可愛諸異熟果。但應用業為引生因。非染性愛。又若此愛色無色系。雖非不善。然是染污。一切皆非有異熟果。又即由此色無色愛。名有愛者。彼由聽聞正法因故。于其欲界觀粗鄙相證得明觸而生世間如理作意相應諸受。調伏欲界貪瞋癡等。造修所成善有漏業。由於此間造彼業故。當得生彼。不由於彼染污性愛。然即此愛于所造業。異熟生時。能為助伴。是故但說諸有情類隨業而行。不言隨愛。
複次于外事中。世間假名增上力故。亦說有果及有受者。彼或時空世現可得。或時不空。如果受者。因與作者。當知亦爾。如是名為世俗諦空。非勝義空。若說恒時一切諸行唯有因果。都無受者及與作者。當知是名勝義諦空。應知此空復有七種。一后際空。二前際空。三中際空。四常空。五我空。六受者空。七作者空。當知此中無有諸行於未來世。實有行聚自性安立諸行生時從彼而來。若有是事彼不應生。
【現代漢語翻譯】 現代漢語譯本 與惡趣的異熟果報相關。如果對欲界的愛，對於無明所觸而生的各種感受，產生希求的時候，對於可愛的境界會發生貪慾，對於可憎的境界會發生瞋恚，對於迷惑的境界會發生愚癡。由於這三種煩惱的強大力量，造作不善的業。由於這些業的緣故，會生到各種惡趣。但不僅僅是因為貪瞋癡的纏縛必定墮入惡趣，而是這種愛在所造作的業成熟的時候，能夠作為助伴。又由於希求可愛境界的強大力量，修行善良的身語意業，由於這個原因，能夠得到生到善趣的果報。這裡面可愛的各種異熟果報，僅僅應該用業作為引生的原因，而不是染污的愛。 又如果這種愛是色界和無色界的，雖然不是不善的，但是是染污的。一切都不是有異熟果報的。又因為這種色界和無色界的愛，被稱為『有愛』。他們由於聽聞正法的緣故，對於欲界觀察到粗鄙的相狀，證得了明觸，從而生起世間如理作意相應的各種感受，調伏欲界的貪瞋癡等等，造作修所成的善良的有漏業。由於在這個地方造作那些業的緣故，應當能夠生到那些地方，不是由於那些染污的愛。然而這種愛對於所造作的業，在異熟果報產生的時候，能夠作為助伴。所以只說各種有情眾生隨著業力而行，不說隨著愛。 再者，對於外在的事物中，由於世間的假名安立的強大力量，也說有果報以及有承受果報的人。這些或者有時是空無的，世間卻顯現為可以得到；或者有時不是空無的。如果果報和承受果報的人，原因和作者，應當知道也是這樣。這樣叫做世俗諦的空，不是勝義諦的空。如果說恒常的時候，一切諸行只有因果，完全沒有承受果報的人以及作者，應當知道這叫做勝義諦的空。應當知道這種空又有七種：一、后際空，二、前際空，三、中際空，四、常空，五、我空，六、受者空，七、作者空。應當知道這裡面沒有各種諸行在未來世，真實有行聚的自性安立，各種諸行產生的時候從那裡而來。如果有這件事，它就不應該產生。
【English Translation】 English version It is related to the Vipaka (result of actions) of evil destinies. If, with regard to the love of the Desire Realm (Kāmadhātu), when craving arises for the various feelings born from contact with ignorance (Avidyā), greed arises for lovely objects, hatred arises for hateful objects, and delusion arises for delusive objects. Due to the powerful influence of these three, one performs unwholesome deeds. Due to these deeds, one is born into various evil destinies. It is not only because of the entanglement of greed, hatred, and delusion that one inevitably falls into evil destinies, but this love, when the deeds one has done ripen, can serve as an assistant. Furthermore, due to the powerful influence of craving for lovely objects, one cultivates virtuous actions of body, speech, and mind. Due to this cause, one is able to be born into good destinies. Among these lovely Vipaka fruits, one should only use karma as the cause of their arising, not defiled love (Taṇhā). Moreover, if this love belongs to the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu), although it is not unwholesome, it is defiled. None of it has Vipaka fruits. Furthermore, this love of the Form Realm and Formless Realm is called 'Bhava-taṇhā' (craving for existence). Because of hearing the right Dharma (teachings), they observe the coarse aspects of the Desire Realm, attain clear contact, and thus generate various feelings corresponding to worldly proper attention, subduing greed, hatred, delusion, etc., in the Desire Realm, and performing wholesome contaminated karma (deeds) that are cultivated. Because of performing those deeds in this realm, one should be able to be born in those realms, not because of that defiled love. However, this love, when the Vipaka of the deeds one has done arises, can serve as an assistant. Therefore, it is only said that various sentient beings follow their karma, not that they follow love. Furthermore, regarding external matters, due to the powerful influence of worldly conventional designations, it is also said that there are results and those who receive the results. These are sometimes empty, yet the world appears to be obtainable; and sometimes they are not empty. If there are results and those who receive the results, causes and agents, one should know that it is the same. This is called emptiness in the conventional truth (Saṃvṛti-satya), not emptiness in the ultimate truth (Paramārtha-satya). If it is said that at all times, all phenomena are only causes and effects, and there are absolutely no receivers of results or agents, one should know that this is called emptiness in the ultimate truth. One should know that this emptiness has seven types: 1. emptiness of the future limit (Pūrva-koṭi), 2. emptiness of the past limit (Apara-koṭi), 3. emptiness of the middle limit (Madhya-koṭi), 4. constant emptiness (Nitya-śūnyatā), 5. emptiness of self (Atma-śūnyatā), 6. emptiness of the receiver (Bhoktṛ-śūnyatā), 7. emptiness of the agent (Kartṛ-śūnyatā). One should know that among these, there are no phenomena in the future that truly have the nature of aggregates of phenomena established, and when various phenomena arise, they come from there. If this were the case, they should not arise.
于未來世諸行自性已實有故。又不應有無常可得。既有可得。是故當知。諸行生時。無所從來。本無今有。是名后際空。又無諸行於過去世。有實行聚自性。安立。已生已滅。諸行往彼積集而住。若有是事。不應施設諸行有滅。過去行聚自性儼然常安住故。若無有滅。彼無常性應不可知。既有可知。是故諸行於正滅時。都無所往積集而住。有已散滅不待余因。自然滅壞。是名前際空。又于剎那生滅行中。唯有諸行暫時可得。其中都無餘行可得。亦無別物。是名中際空。當知亦是常空我空。以無我故。果性諸行空無受者。因性業行空無作者。如是名為受者作者二種皆空。作者受者無所有故。唯有諸行。於前生滅。唯有諸行。於後生生。于中都無舍前生者取後生者。是故說言唯有諸法從眾緣生能生諸法。又一切法都無作用。無有少法能生少法。是故說言此有故彼有。此生故彼生。但唯于彼因果法中。依世俗諦假立作用。宣說此法能生彼法。
複次由五種相。于能順喜所緣境界。隨順而行。深心喜樂。不如正理。執取其相。發生貪慾。多起尋思。方便求覓。因此廣行福非福行。如能順喜所緣境界。順憂順舍所緣境界。如其所應當知亦爾。其差別者。于能順憂所緣境界。隨順而行。深心厭惡發生瞋恚。于能順舍所緣境界
【現代漢語翻譯】 現代漢語譯本：因為在未來世中，諸行的自性如果是真實存在的，就不應該有無常的現象可以觀察到。既然無常是可以觀察到的，那麼就應當知道，諸行產生的時候，沒有任何來源，本來沒有而現在有了，這叫做后際空。另外，諸行在過去世中，如果存在真實的行聚自性安立，已經生起又已經滅去的諸行往那裡積聚而住，如果真有這樣的事情，就不應該說諸行有滅。因為過去行聚的自性儼然存在，恒常安住。如果沒有滅，那麼諸行的無常性就應該無法得知。既然無常是可以得知的，那麼諸行在真正滅去的時候，沒有任何去處可以積聚而住，而是已經散滅，不依賴其他因緣，自然滅壞，這叫做前際空。另外，在剎那生滅的諸行中，只有諸行暫時可以觀察到，其中沒有任何其他的行可以觀察到，也沒有其他的物體，這叫做中際空。應當知道，這也是常空和我空，因為沒有我的緣故。果性的諸行是空性的，沒有接受者；因性的業行是空性的，沒有作者。這樣就叫做接受者和作者兩種都是空性的。因為沒有作者和接受者，所以只有諸行在前一刻生滅，只有諸行在後一刻生生不息。其中沒有任何捨棄前一生而取后一生的東西。所以說只有諸法從眾緣而生，能夠生出諸法。而且一切法都沒有作用，沒有少許的法能夠生出少許的法。所以說『此有故彼有，此生故彼生』，但只是在因果法中，依據世俗諦假立作用，宣說此法能夠生彼法。
其次，由於五種現象，對於能夠順應喜悅的所緣境界，隨順而行，內心深處感到喜樂，不如理如法地執取其相，從而發生貪慾，並且多起尋思，想方設法地去追求。因此廣泛地造作福業和非福業。如同對於能夠順應喜悅的所緣境界一樣，對於順應憂愁和順應捨棄的所緣境界，也應當知道是同樣的道理。其中的差別在於，對於能夠順應憂愁的所緣境界，隨順而行，內心深處感到厭惡，從而發生嗔恚；對於能夠順應捨棄的所緣境界...
【English Translation】 English version: Because in the future, if the inherent nature of all phenomena (zhū xíng, all conditioned things) were truly existent, then there should be no impermanence (wú cháng) to be observed. Since impermanence is observable, it should be understood that when phenomena arise, they come from nowhere; they were originally non-existent and now exist. This is called 'posterior emptiness' (hòu jì kōng). Furthermore, if in the past, there were a real aggregation of phenomena (xíng jù) with an established inherent nature, and the phenomena that have already arisen and ceased were to accumulate and abide there, then it should not be said that phenomena cease. Because the inherent nature of the past aggregation of phenomena would remain intact and constantly abide. If there were no cessation, then the impermanence of phenomena should be unknowable. Since impermanence is knowable, when phenomena truly cease, they do not go anywhere to accumulate and abide; rather, they have already dispersed and ceased, not relying on other causes, but naturally disintegrating. This is called 'anterior emptiness' (qián jì kōng). Moreover, within the momentary arising and ceasing of phenomena, only the phenomena themselves are temporarily observable; there are no other phenomena or separate entities to be observed within them. This is called 'intermediate emptiness' (zhōng jì kōng). It should be understood that this is also 'emptiness of permanence' (cháng kōng) and 'emptiness of self' (wǒ kōng), because there is no self. The phenomena that are the result (guǒ xìng) are empty, without a receiver; the actions that are the cause (yīn xìng) are empty, without a doer. Thus, it is said that both the receiver and the doer are empty. Because there is no doer or receiver, there are only phenomena arising and ceasing in the previous moment, and only phenomena arising in the subsequent moment. There is nothing in between that abandons the previous life and takes the subsequent life. Therefore, it is said that only phenomena arise from various conditions (zhòng yuán), and are able to generate other phenomena. Furthermore, all phenomena have no inherent function; no phenomenon can generate any other phenomenon. Therefore, it is said, 'Because this exists, that exists; because this arises, that arises.' However, it is only within the causal relationship of phenomena that, according to conventional truth (shì sú dì), a function is falsely established, and it is declared that this phenomenon can generate that phenomenon.
Furthermore, due to five aspects, one follows along with objects of experience (suǒ yuán jìng jiè) that are conducive to pleasure, deeply enjoying them, and grasping their characteristics without proper reasoning, thereby giving rise to greed (tān yù), and frequently engaging in contemplation and seeking means to obtain them. Consequently, one extensively engages in meritorious and non-meritorious actions (fú fēi fú xíng). Just as with objects of experience that are conducive to pleasure, it should be understood that the same applies to objects of experience that are conducive to sorrow and indifference. The difference lies in that, with objects of experience that are conducive to sorrow, one follows along, deeply disliking them, thereby giving rise to hatred (chēn huì); with objects of experience that are conducive to indifference...
。隨順而行。深心愚昧發生愚癡。余如前說。
複次有諸苾芻。證阿羅漢諸漏永盡。於一切境隨順而行。恒時不堪。乃至失念生諸煩惱。是故恒住無雜染住。由是因緣。說名恒住。彼隨行品若喜若憂。若欣若戚。諸阿羅漢皆無所有。乃至善中亦無是事。又彼恒住極難行故。及無罪故。名為最勝。能成就者極難得故。說名第一真實福田。應當奉請。乃至廣說。當知如前攝異門分。
複次于善說法毗奈耶中。應知大師及弟子眾。各由二相其德圓滿。云何二相應知大師其德圓滿。謂依利他行。欲令悟入諸所有受皆是苦故。說受所依。說彼因緣。說能雜染所有隨行。說所對治及能對治師句安立。說一切種究竟出離是名第一師德圓滿。又依自利行。宣說不共三種念住無雜染住。是名第二師德圓滿。云何二相應知弟子其德圓滿。謂于如來無量法教。能了知已而未得到聞之彼岸。若以得到其彼岸者。要為修行法隨法行。證得出離。非為受持了知是已如理修行法隨法行。非但隨說音聲語言以為究竟。是名第一諸弟子眾其德圓滿。如是修行法隨法行。不以下劣而生喜足。要當往趣賢敏丈夫所趣之地。定當獲得彼所應得。是名第二諸弟子眾其德圓滿。
複次于善說法毗柰耶中。復由三相。應知大師其德圓滿。又由二相。
【現代漢語翻譯】 現代漢語譯本：隨順（ānusāra）而行。深心愚昧，發生愚癡。其餘如前文所說。
再次，有些比丘證得阿羅漢果位，諸漏（āsrava）永遠斷盡，對於一切境界隨順而行，常常不能勝任，乃至失去正念，產生各種煩惱。因此，恒常安住于沒有雜染的安住狀態。由於這個因緣，稱為『恒住』。那些隨行品，無論是喜是憂，無論是欣是戚，諸阿羅漢都沒有這些。乃至在善法中也沒有這些事情。而且，這種恒住極其難以實行，並且沒有罪過，所以稱為『最勝』。能夠成就這種恒住的人極其難得，所以稱為『第一真實福田』，應當奉請，乃至廣說。應當知道，如前文《攝異門分》所說。
再次，在善於說法的毗奈耶（vinaya，戒律）中，應當知道大師和弟子眾，各自由於兩種相而使他們的功德圓滿。哪兩種相使大師的功德圓滿呢？就是依靠利他行，爲了使眾生領悟一切所有感受都是痛苦的，所以宣說感受的所依（āśraya），宣說那些因緣，宣說能夠雜染的所有隨行，宣說所要對治的以及能夠對治的，大師的言句安立於此。宣說一切種類的究竟出離，這是第一種大師功德圓滿。又依靠自利行，宣說不共的三種念住（smṛtyupasthāna），沒有雜染的安住。這是第二種大師功德圓滿。哪兩種相使弟子的功德圓滿呢？就是對於如來無量的法教，能夠了解，但是還沒有到達聽聞的彼岸。如果已經到達彼岸的人，就要爲了修行法隨法行（dharmānudharma-pratipatti），證得出離。不是爲了受持瞭解就停止，而是要如理修行法隨法行。不只是隨順所說的音聲語言就以為究竟。這是第一種弟子眾功德圓滿。像這樣修行法隨法行，不因為下劣而感到滿足，一定要前往賢明丈夫所前往的地方，必定能夠獲得他們所應該獲得的。這是第二種弟子眾功德圓滿。
再次，在善於說法的毗奈耶中，又由於三種相，應當知道大師的功德圓滿。又由於兩種相，
【English Translation】 English version: Acting in accordance (anusāra). Deeply foolish mind, giving rise to ignorance. The rest is as previously stated.
Furthermore, there are Bhikshus (monks) who have attained Arhatship (arahantship), their outflows (āsrava) are completely exhausted. They act in accordance with all circumstances, but are constantly unable, even to the point of losing mindfulness and generating various afflictions. Therefore, they constantly abide in a state of non-defilement. Because of this reason, it is called 'Constant Abiding'. Those attendant qualities, whether joy or sorrow, whether delight or grief, Arhats have none of these. Even in virtuous deeds, these things do not exist. Moreover, this Constant Abiding is extremely difficult to practice and is without fault, therefore it is called 'Supreme'. Those who can achieve it are extremely rare, therefore it is called the 'First True Field of Merit', and should be revered, and so on, extensively explained. It should be known as described in the previous section of 'Compendium of Different Meanings'.
Furthermore, in the Vinaya (vinaya, monastic discipline) of well-spoken Dharma, it should be known that both the Master and the assembly of disciples are perfected in virtue by two aspects each. What are the two aspects by which the Master is perfected in virtue? It is by relying on altruistic practice, desiring to make beings realize that all experiences are suffering, therefore explaining the basis of experience (āśraya), explaining those causes and conditions, explaining all the attendant qualities that can defile, explaining what is to be counteracted and what can counteract it, the Master's words are established upon this. Explaining the ultimate liberation of all kinds, this is the first perfection of the Master's virtue. Also, relying on self-benefiting practice, expounding the uncommon three foundations of mindfulness (smṛtyupasthāna), and abiding without defilement. This is the second perfection of the Master's virtue. What are the two aspects by which the disciples are perfected in virtue? It is that regarding the immeasurable teachings of the Tathagata (如來), they are able to understand, but have not yet reached the other shore of hearing. If they have reached the other shore, they must practice the Dharma in accordance with the Dharma (dharmānudharma-pratipatti), to realize liberation. It is not enough to merely uphold and understand; rather, they must practice the Dharma in accordance with the Dharma as it should be. It is not sufficient to merely follow the spoken sounds and words as the ultimate. This is the first perfection of the assembly of disciples. Practicing the Dharma in accordance with the Dharma in this way, they are not content with inferiority, but must go to the place where wise and intelligent people go, and they will surely obtain what they should obtain. This is the second perfection of the assembly of disciples.
Furthermore, in the Vinaya of well-spoken Dharma, it should be known that the Master is perfected in virtue by three aspects. And by two aspects,
應知弟子其德圓滿。云何三相應知大師其德圓滿。謂佛世尊。為諸弟子。最初施設遠離二邊中道正行。是名第一師德圓滿。又于聖教未生信者。有毀犯者。以正方便令入聖教離諸毀犯。是名第二師德圓滿。又于聖教已得入者。由四法攝正攝受之。是名第三師德圓滿。云何名為四種法攝。一于秘密以其如法閑靜教授。而教授之不以非法。二于違犯以其如法苦切語言。現前呵擯。非不如法。三于尋思依止耽嗜。教令于內勤修寂靜。四令時時聽聞正法。常無懈廢。又令遠離相似正法。及令對治棄捨正行。當知即是于其秘密。能引如法閑靜教授。于實毀犯若正了知。要當呵擯。方調伏者。以如法言現前呵擯。心無雜染。于尋思者。方便令其易得決了。于諸流蕩五妙欲者。示其過患令生厭離。漸次修學乃至證入第四靜慮。所有尋思依止耽嗜方能于內究竟寂靜。自令無惱。令他攝取。當知是名於時時間聽聞正法常無懈廢。云何二相諸弟子眾其德圓滿。謂諸弟子最初忍受大師所見。謂諸法中空無我見。由是因緣。于諸法中不增益我起邪執著。亦不毀壞世俗道理。勝意樂故無所隨從。隨言說故亦不遠離。是名第一諸弟子眾其德圓滿。又彼于見既忍受已。能正修行法隨法行。由四法攝所攝受時。若彼諸法有苦有害。如實了知能速斷滅。若
【現代漢語翻譯】 現代漢語譯本： 應當知道弟子們的德行是圓滿的。如何通過三種相應來了解大師的德行是圓滿的呢？佛世尊爲了弟子們，最初施設遠離兩種極端的中道正行，這被稱為第一種大師德行圓滿。此外，對於尚未對聖教生起信心的人，或者有毀犯行為的人，用正確的方法使他們進入聖教，遠離各種毀犯，這被稱為第二種大師德行圓滿。還有，對於已經進入聖教的人，用四種方法來攝受他們，這被稱為第三種大師德行圓滿。 什麼叫做四種方法攝受呢？第一，對於秘密的教義，用如法且安靜的方式教授，而不是用不如法的方式。第二，對於違犯戒律的行為，用如法的、嚴厲的語言，當面呵斥，而不是不如法地處理。第三，對於沉溺於思慮的人，教導他們內在勤奮地修習寂靜。第四，讓他們時常聽聞正法，不要懈怠荒廢。並且讓他們遠離相似的正法，以及對治和捨棄正行的行為。應當知道，這就是能夠引導他們如法地、安靜地接受教授。對於真實的毀犯行為，如果正確地瞭解，一定要呵斥，才能調伏他們。用如法的語言當面呵斥，心中沒有雜染。對於沉溺於思慮的人，方便地讓他們容易得到決斷。對於那些追逐五種妙欲的人，揭示它們的過患，讓他們產生厭離之心，逐漸修學，乃至證入第四禪定。所有沉溺於思慮的行為，只有通過內在的究竟寂靜才能平息。自己不生煩惱，也讓別人攝取正法。應當知道，這就是時常聽聞正法，不要懈怠荒廢。 什麼樣的兩種相是弟子眾的德行圓滿呢？弟子們最初能夠忍受大師的見解，也就是諸法皆空無我的見解。因為這個原因，對於諸法不增益我，不產生邪執著，也不毀壞世俗的道理。因為殊勝的意樂，所以不隨波逐流。因為隨順言說，所以也不遠離。這被稱為第一種弟子眾的德行圓滿。此外，他們對於見解既然能夠忍受，就能正確地修行，做到法隨法行。當被四種方法攝受時，如果那些法有痛苦或有害處，如實地瞭解，能夠迅速斷滅。
【English Translation】 English version: It should be known that the disciples' virtues are complete. How can we know that the master's virtues are complete through three corresponding aspects? The Buddha, the World Honored One, for the sake of the disciples, initially established the Middle Way, which is the correct practice of being away from the two extremes. This is called the first perfection of the master's virtues. Furthermore, for those who have not yet developed faith in the Holy Teachings, or those who have committed transgressions, use the correct methods to lead them into the Holy Teachings, away from all transgressions. This is called the second perfection of the master's virtues. Also, for those who have already entered the Holy Teachings, use four methods to embrace them. This is called the third perfection of the master's virtues. What are the four methods of embracing? First, for the secret teachings, teach them in a lawful and quiet manner, not in an unlawful manner. Second, for violations of the precepts, use lawful and stern language to rebuke them face to face, not handling them unlawfully. Third, for those who are immersed in thoughts, teach them to diligently cultivate stillness within. Fourth, let them constantly listen to the correct Dharma, without being lazy or negligent. And let them stay away from similar but incorrect Dharmas, as well as actions that counteract and abandon the correct practice. It should be known that this is what can guide them to lawfully and quietly receive teachings. For real transgressions, if understood correctly, they must be rebuked in order to subdue them. Use lawful language to rebuke them face to face, with no impurities in the heart. For those who are immersed in thoughts, make it easy for them to reach a decision. For those who pursue the five sensual pleasures, reveal their faults, so that they develop a sense of disgust and gradually learn, until they enter the fourth Dhyana (meditative absorption). All immersion in thoughts can only be calmed through ultimate inner stillness. Do not cause trouble for oneself, and also allow others to embrace the Dharma. It should be known that this is constantly listening to the correct Dharma, without being lazy or negligent. What are the two aspects of the disciples' virtues being complete? The disciples are initially able to endure the master's view, which is the view that all dharmas are empty and without self (Sunyata and Anatman). Because of this reason, they do not increase the self in relation to all dharmas, do not generate wrong attachments, and do not destroy worldly principles. Because of the superior intention, they do not follow the crowd. Because they follow the words, they do not stay away. This is called the first perfection of the disciples' virtues. Furthermore, since they are able to endure the view, they can practice correctly, acting in accordance with the Dharma. When embraced by the four methods, if those dharmas have suffering or harm, they understand them as they truly are and can quickly eliminate them.
彼諸法無苦無害。如實了知能速作證。是名第二諸弟子眾其德圓滿。如是大師及弟子眾之所攝受諸佛聖教。當知一向無染清凈。諸聰慧者之所歸趣。
瑜伽師地論卷第九十二 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九十三
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事緣起食諦界擇攝第三之一
如是已說處擇攝。緣起食諦界擇攝。我今當說。總嗢拖南曰。
立等二諦等 以觸為緣等 有滅等食等 最後如理等
別嗢拖南曰。
立苦聚諦觀 攝聖教微智 思量際觀察 上慢后甚深
略由三相。應知建立緣起差別。一從前際中際得生。二從中際后際得生。三于中際生已隨轉及趣清凈。此中雲何從其前際中際得生。及於中際生已隨轉。謂如有一。宿非聰慧無明為緣。造作增長罪福不動身語意業。由此為緣。隨業行識乃至命終隨轉不絕。能為後世續生識因。如是展轉。有內外愛。識生果時。能為助伴。現前而起。既命終已。由前際因。于現在世。自體得生。生已漸次於母腹中。因識為緣續生果識隨轉不絕。任持所有羯邏藍等名色分位。後後殊勝。始從胎藏乃至衰老。又即此識當續生時。能感生業與異熟果。異熟生識
【現代漢語翻譯】 現代漢語譯本 那些法既沒有痛苦也沒有損害。如實地瞭解它們，能夠迅速地證悟。這就是第二類弟子眾，他們的德行圓滿。像這樣，大師和弟子眾所攝受的諸佛聖教，應當知道它始終沒有染污，清凈無染，是所有聰慧之人所歸向的地方。
《瑜伽師地論》卷第九十二 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第九十三
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝事分中契經事緣起食諦界擇攝第三之一
如是已說處擇攝。緣起食諦界擇攝。我今當說。總嗢拖南（總結）曰：
立等二諦等，以觸為緣等，有滅等食等，最後如理等。
別嗢拖南（分別總結）曰：
立苦聚諦觀，攝聖教微智，思量際觀察，上慢后甚深。
略由三種相，應當知道建立緣起的差別。一是從前際（過去）到中際（現在）得生。二是從中際到后際（未來）得生。三是在中際生起后，隨著流轉以及趨向清凈。這裡面，什麼叫做從前際到中際得生，以及在中際生起后隨著流轉？比如有這樣一個人，過去不聰明，以無明（avidya）為緣，造作增長罪業、福業和不動業（身語意業）。由於這些業為緣，隨著業的執行，識乃至命終隨之流轉不絕，能夠為後世的續生識提供原因。像這樣輾轉，有內外愛，識產生結果的時候，能夠作為助伴，現前生起。既然命終之後，由於前際的原因，在現在世，自體得以產生。產生之後，逐漸在母親的腹中，因為識為緣，續生果識隨之流轉不絕，任持所有羯邏藍（kalala）等名色（nama-rupa）分位，後後更加殊勝，從胎藏開始直到衰老。又，這個識在當續生的時候，能夠感生業和異熟果（vipaka）。異熟生識。
【English Translation】 English version Those dharmas are without suffering and without harm. Truly knowing them, one can quickly attain realization. This is called the second group of disciples, whose virtues are complete. Like this, the Buddhadharma embraced by the master and disciples should be known as always unpolluted, pure and undefiled, and the place to which all wise people turn.
Yogacarabhumi-sastra, Volume 92 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 93
Said by Bodhisattva Maitreya
Translated by Tripitaka Master Xuanzang under Imperial Order Section on the Collection of Matters, Sutra Matters, Arising, Food, Truth, Realm Selection, Collection Third of One
Thus, the collection of place selection has been spoken. The collection of arising, food, truth, and realm selection, I will now speak. The general summary says:
'Establishment and the two truths, etc., with contact as the condition, etc., existence and extinction, etc., food, etc., and finally, according to reason, etc.'
The separate summary says:
'Establish the contemplation of the truth of the accumulation of suffering, collect the subtle wisdom of the holy teachings, contemplate the boundary of thought, and after arrogance, profound.'
Briefly, based on three aspects, one should know the differences in the establishment of dependent origination. First, it arises from the past extreme (former limit) to the present extreme (middle limit). Second, it arises from the present extreme to the future extreme (later limit). Third, after arising in the present extreme, it flows along and moves towards purification. Here, what is meant by arising from the past extreme to the present extreme, and flowing along after arising in the present extreme? For example, there is a person who, in the past, was not wise, and with ignorance (avidya) as the condition, created and increased sinful, meritorious, and unwavering actions (of body, speech, and mind). Due to these actions as the condition, following the course of karma, consciousness (vijnana), and even until death, flows along continuously, able to provide the cause for the continuing consciousness in the next life. Like this, turning around, there is internal and external love, and when consciousness produces results, it can act as an assistant, arising in the present. Since after death, due to the causes of the past extreme, in the present life, the self is able to arise. After arising, gradually in the mother's womb, because consciousness is the condition, the continuing consciousness of the result flows along continuously, maintaining all the kalala etc., name and form (nama-rupa) divisions, later and later becoming more excellent, starting from the womb until old age. Also, when this consciousness is about to continue life, it can sense karma and the result of maturation (vipaka). The consciousness born from maturation.
。復依名色相續而轉。謂依眼等六依轉故。由是說言名色緣識。俱生五根。說名為色。無間滅等說名為名。隨其所應。能與六識作所依止。識依彼故。乃至命終數數隨轉。又五色根根依大種。根處大種。所生諸色。及諸餘名。由彼執持所有根等。墮在相續流轉不絕。此二總名隨轉依止。由是故言識緣名色。名色緣識。于現在世猶如束蘆相依而轉。乃至壽住如是。名為從其前際。中際緣起。諸行得生。于其中際生已隨轉。當知此中依胎生者說轉次第。卵生濕生除在母腹。有餘差別有色有情。在欲色界受化生者。于初生時諸根圓滿。與余差別。在無色界。諸有情類識。依于名及色種子。名及色種依識而轉。由彼識中有色種故。色雖間斷後當更生。如是名為此中差別。由福業故。生於欲界人天兩趣。由罪業故。生惡趣中。由不動業。生色無色。云何名為從其中際后際緣起諸行得生。云何不生。由不生故證得清凈。謂彼如是于中際。生補特伽羅。領受先業所得二果。一者領受內異熟果。二者領受境界所生受增上果。彼由聽聞不正法故。或由先世串習力故。於二種果發起愚癡。彼由於內異熟果中有愚癡故。不能如實了知當來後有生苦。由此前際后際無明增上力故。如前造作增長諸行。由此新業。熏變識故。于現法中隨業而行。如
【現代漢語翻譯】 現代漢語譯本 復又依賴名色（nama-rupa，由精神和物質構成的身心複合體）的相續而流轉。這是因為依賴眼等六種所依而流轉的緣故。因此說，名色是識（vijnana，了別作用）的緣，俱生的五根（眼、耳、鼻、舌、身）被稱為色，無間滅等被稱為名。隨其所應，名色能作為六識（眼識、耳識、鼻識、舌識、身識、意識）的所依止，因為識依賴於它們。乃至生命終結，識都不斷地隨之流轉。此外，五色根（五種感覺器官）依賴於四大種（地、水、火、風），根所處的四大種，所生的各種色法，以及各種名法，都由它們執持，所有根等都處在相續流轉之中，永不間斷。這兩者總稱為隨轉依止。因此說，識緣名色，名色緣識，在現在世，就像一束蘆葦互相依靠而轉動。乃至壽命存在期間都是如此。這稱為從其前際（過去世），中際（現在世）緣起，諸行（samkhara，意志行為）得以產生。于其中際生起后隨之流轉。應當知道，這裡是依據胎生者說明流轉的次第。卵生、濕生，除了在母胎中的情況，還有其他差別。有色有情，在欲界受化生者，在初生時諸根圓滿，與其他的有所差別。在無色界，諸有情類的識，依賴於名和色的種子，名和色的種子依賴於識而流轉。由於他們的識中有色法的種子，所以色法即使間斷，以後還會再生。這稱為此中的差別。由於福業的緣故，生於欲界的人天兩趣。由於罪業的緣故，生於惡趣之中。由於不動業（指禪定），生於色界和無色界。 什麼叫做從其中際（現在世）后際（未來世）緣起，諸行得以產生？什麼叫做不產生？由於不產生，所以證得清凈。就是說，那些在中際出生的補特伽羅（pudgala，個體），領受先前業力所得到的兩種果報：一是領受內在的異熟果（vipaka-phala，由業力成熟而產生的果報），二是領受境界所生的受（vedana，感受）增上果。他們由於聽聞不正法，或者由於前世串習的力量，對這兩種果報發起愚癡。他們由於對內在的異熟果有愚癡，不能如實了知當來後有（來世）的生苦。由此前際后際的無明（avidya，對事物真相的迷惑）增上力的緣故，像以前一樣造作增長各種行。由此新的業力熏變識，所以在現法中隨業而行，就像...
【English Translation】 English version Again, it revolves depending on the continuation of nama-rupa (name and form, the psycho-physical complex). This is because it revolves depending on the six bases such as the eye. Therefore, it is said that nama-rupa is the condition for vijnana (consciousness, the function of distinguishing), and the co-arisen five roots (eye, ear, nose, tongue, body) are called 'rupa' (form), and cessation without interval etc. are called 'nama' (name). According to what is appropriate, nama-rupa can serve as the basis for the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), because consciousness depends on them. Even until the end of life, consciousness constantly revolves along with them. Furthermore, the five sense organs depend on the four great elements (earth, water, fire, wind), the four great elements where the roots are located, the various forms produced, and the various names, are all held by them, and all the roots etc. are in a continuous flow, never ceasing. These two together are called the dependent basis of revolution. Therefore, it is said that consciousness conditions nama-rupa, and nama-rupa conditions consciousness, in the present life, just like a bundle of reeds leaning on each other and turning. And so it is until the duration of life. This is called the arising of actions from the former limit (past life) and the middle limit (present life). After arising in the middle limit, it flows along with it. It should be known that here the order of revolution is explained according to those born from the womb. Those born from eggs and moisture, apart from the situation in the mother's womb, have other differences. Sentient beings with form, who are born by transformation in the desire realm, have complete roots at the time of their first birth, which is different from others. In the formless realm, the consciousness of sentient beings depends on the seeds of name and form, and the seeds of name and form depend on consciousness to revolve. Because there are seeds of form in their consciousness, even if form is interrupted, it will be reborn later. This is called the difference in this. Due to meritorious karma, they are born in the two realms of humans and gods in the desire realm. Due to sinful karma, they are born in the evil realms. Due to unwavering karma (referring to meditative absorption), they are born in the form and formless realms. What is called the arising of actions from the middle limit (present life) and the later limit (future life)? What is called not arising? Because of not arising, one attains purity. That is to say, those pudgalas (individuals) who are born in the middle limit receive two kinds of fruits obtained from previous karma: first, they receive the internal vipaka-phala (result of maturation, the result produced by the maturation of karma), and second, they receive the increased result of vedana (feeling, sensation) produced by the realm. Because they hear the wrong Dharma, or because of the power of past habits, they become ignorant of these two kinds of fruits. Because they are ignorant of the internal vipaka-phala, they cannot truly know the suffering of future existence (future life). Therefore, due to the increased power of ignorance (avidya, delusion about the true nature of things) from the former and later limits, they create and increase various actions as before. Because of this new karma, consciousness is transformed, so in the present Dharma they act according to karma, just like...
是無明以為緣故。諸行得生。行為緣故。令識轉變。當知此識于現法中但是因性。攝受當生諸識果故。約就一切相續為名。說六識身。又即此識當來後有名色種子之所隨逐。名色種子。復為當來後有六處種子隨逐。六處種子。復為當來後有諸觸種子隨逐。此觸種子。復為當來後有諸受種子隨逐。當知是名于其中際後有引因。由識為先受為最後。遍能牽引諸自體故。如是由先異熟果愚。引後有已。復由第二境界所生增上果愚。緣境界受發生貪愛。由此愛故。或求諸欲。或求諸有。又取欲取。或取見戒禁我語取。取諸取已。愛取和合潤先引因轉。名為有。是當生起因所攝故。此有無間既命終已。如其引因所引。諸行識為最初。受為最後。或漸次生。或復頓生。如是應知。于現法中。初用無明觸所生受為緣生愛。愛為緣故。次生於取。取為緣故。轉成其有。有為緣故。當生得生。生為緣故。老病死等眾苦差別次第現前。當知此中或有處所生處現前。或有處所種子隨逐。如是中際無明緣行。受緣愛等。能生后際緣起諸行。若現法中從他聞法。或於先世已集資糧。由彼為因。能於二種果性諸行。如理思惟。若於彼因。若於彼滅若趣滅行。如理作意。思惟彼故。發生正見。又于諸諦漸次獲得有學無學清凈智見。彼由如是智見力故。
【現代漢語翻譯】 現代漢語譯本： 因為無明（avidyā，對事物真相的迷惑）作為因緣，各種行（saṃskāra，意志行為）得以產生。以行為因緣，導致意識（vijñāna）轉變。應當知道，這意識在現在這一生中只是因的性質，它攝取並接受未來將要產生的各種意識果報。爲了概括一切相續的現象，所以稱之為六識身（ṣaḍ-vijñāna-kāya）。 而且，這意識將來會被名色（nāma-rūpa，精神和物質現象）的種子所跟隨。名色的種子，又會被未來後有的六處（ṣaḍ-āyatana，六種感官）種子所跟隨。六處的種子，又會被未來後有的各種觸（sparśa，感官接觸）種子所跟隨。這觸的種子，又會被未來後有的各種受（vedanā，感受）種子所跟隨。應當知道，這被稱為在中陰階段（antarā-bhava）引生後有的原因。由於意識為先導，受為最後，普遍地牽引著各種自體（ātman）。 像這樣，由於先前由異熟果（vipāka-phala，業報成熟的果實）產生的愚癡，引生了後有。又由於第二種境界所生的增上果（adhipati-phala，由強大力量產生的果實）的愚癡，緣于境界的感受而發生貪愛（tṛṣṇā）。由於這種愛，或者追求各種慾望（kāma），或者追求各種存在（bhava）。又執取欲取（kāmopādāna，對慾望的執取），或者執取見取（dṛṣṭyupādāna，對錯誤見解的執取）、戒禁取（śīlavratopādāna，對不正確的戒律和苦行的執取）、我語取（ātmavādopādāna，對自我相關言論的執取）。 在執取了各種執取之後，愛和取相互結合，滋潤先前引生的因，轉變成為『有』（bhava，存在）。這是將要生起的因所包含的。這『有』無間斷地，在命終之後，按照其引因所牽引，以各種行和意識為最初，以受為最後，或者漸次產生，或者頓然產生。應當這樣理解。 在現在這一生中，最初以無明和觸所生的受為因緣而生愛。以愛為因緣，接著產生取。以取為因緣，轉變成為有。以有為因緣，未來將要產生生。以生為因緣，老、病、死等各種痛苦的差別次第地顯現。應當知道，這裡或者有處所（sthāna）和生處（jāti）現前，或者有種子隨逐。像這樣，中陰階段的無明緣行，受緣愛等，能夠產生后際的緣起諸行。 如果在現在這一生中，從他人那裡聽聞佛法，或者在先前的世代已經積累了資糧（saṃbhāra，功德和智慧的積累），由於這些作為原因，能夠對兩種果性的各種行如理思惟。如果對於彼因（hetu，原因），或者對於彼滅（nirodha，止息），或者對於趣滅行（nirodha-gāminī-pratipad，導向止息的道路）如理作意（yoniśo manasikāra，如理思維），因為思惟這些，而發生正見（samyag-dṛṣṭi）。又對於諸諦（satya，真理）漸次獲得有學（śaikṣa，還在學習的修行者）和無學（aśaikṣa，已經完成學習的修行者）的清凈智見（jñāna-darśana，智慧和見解）。由於這樣的智見力量。
【English Translation】 English version: Due to ignorance (avidyā) as a condition, actions (saṃskāra) arise. Conditioned by actions, consciousness (vijñāna) undergoes transformation. It should be understood that this consciousness, in the present existence, is merely causal in nature, encompassing and receiving the future fruits of consciousness that will arise. To encompass all continuous phenomena, it is referred to as the six consciousnesses (ṣaḍ-vijñāna-kāya). Moreover, this consciousness will be accompanied by the seeds of name and form (nāma-rūpa). The seeds of name and form, in turn, will be accompanied by the seeds of the six sense bases (ṣaḍ-āyatana) in the future existence. The seeds of the six sense bases will be accompanied by the seeds of various contacts (sparśa) in the future existence. These seeds of contact will be accompanied by the seeds of various feelings (vedanā) in the future existence. It should be understood that this is called the cause that leads to future existence in the intermediate state (antarā-bhava). Because consciousness is the precursor and feeling is the final element, it universally draws along various self-entities (ātman). In this way, due to the ignorance arising from the previously matured result (vipāka-phala), future existence is drawn forth. Furthermore, due to the ignorance of the dominant result (adhipati-phala) arising from the second realm, craving (tṛṣṇā) arises from the feeling of the realm. Because of this craving, one either seeks various desires (kāma) or seeks various existences (bhava). One also grasps at sense-desire clinging (kāmopādāna), or grasps at view clinging (dṛṣṭyupādāna), morality and ritual clinging (śīlavratopādāna), and self-assertion clinging (ātmavādopādāna). Having grasped at various clingings, craving and clinging combine, nourishing the previously drawn cause, transforming into 『becoming』 (bhava). This is encompassed by the cause that will arise. Immediately after this 『becoming,』 upon death, according to what the drawing cause has drawn, with various actions and consciousness as the beginning and feeling as the end, it arises either gradually or suddenly. This should be understood in this way. In the present existence, initially, love arises conditioned by feeling born of ignorance and contact. Conditioned by love, grasping then arises. Conditioned by grasping, it transforms into becoming. Conditioned by becoming, future birth will arise. Conditioned by birth, the various sufferings such as old age, sickness, and death manifest sequentially. It should be understood that in this, either the place (sthāna) and birth (jāti) manifest, or the seeds accompany. In this way, ignorance conditioning actions, feeling conditioning love, etc., in the intermediate state, are able to generate the conditioned phenomena of future existence. If, in the present existence, one hears the Dharma from others, or has accumulated merit (saṃbhāra) in previous lives, due to these as causes, one is able to rationally contemplate the various actions of the two resultant natures. If one rationally directs one's mind (yoniśo manasikāra) towards that cause (hetu), or towards that cessation (nirodha), or towards the path leading to cessation (nirodha-gāminī-pratipad), because of contemplating these, right view (samyag-dṛṣṭi) arises. Furthermore, one gradually obtains the pure wisdom and vision (jñāna-darśana) of a learner (śaikṣa) and a non-learner (aśaikṣa) regarding the truths (satya). Because of the power of such wisdom and vision.
能無餘斷無明及愛。由彼斷故。即彼所緣不如實知。諸無明觸所生諸受。亦復隨斷。由此斷故。于現法中。由離無明證慧解脫。又無明觸所生諸受。相應心中所有相應貪愛煩惱。彼于其心亦得離系。由離貪故。證心解脫。又即由彼無明滅故。諸有無明猶未斷時。依於後際應生行識乃至諸受皆不得生。成不生法。是故說言。無明滅故。諸行隨滅。次第乃至異熟所生諸觸滅故。異熟所生諸受隨滅。又現法中無明滅故。無明觸滅。由無明觸永得滅故。從無明觸所生受滅。由無明觸所生諸受永得滅故。愛亦隨滅。由愛滅故。如前說名所有取等乃至損惱以為後邊。諸行皆滅成不生法。于現法中如是諸行皆不流轉。不流轉故。于現法中住有餘依般涅槃界。名為證得現法涅槃。彼于爾時識緣名色。名色緣識。有餘未滅而得說名清凈鮮白。乃至有識身住未滅。彼恒領受離系諸受。無有繫縛。彼有識身。乃至先業所引壽量。恒相續住。壽量若盡。能執持識。舍所執身。命根亦舍。從此已后。所有命根無餘永滅都無所有。又彼諸識與一切受。於此位中。任運而滅。先因滅故。余更不續。亦無餘滅。由此道理。名無餘依般涅槃界。究竟寂靜常住妙跡。為此義故。常隨涅槃。常以涅槃為其究竟。於世尊所熟修梵行。是名廣說由三種相建立緣起。
謂從前際中際流轉。從其中際后際流轉。復于中際流轉清凈。
複次安立九相。後有苦樹能生當有。謂有世間非聰慧者。于現法中所造新業如小苦樹。若彼世間非聰慧者。于能隨順諸漏處所。依現在世隨觀愛味。依過去世深生顧戀。依未來世專心繫著。如是住已。先所未斷一切貪愛。由數習故。轉更增長。此非聰慧補特伽羅。欲令如是後有小樹復加滋茂以貪愛水而恒溉灌。令如前說能感當來取所得果。漸次圓滿。若有多聞諸聖弟子。雖造有漏能感當來諸業小樹。然于能順煩惱諸行。無倒隨觀生滅法性。于斷無慾及以滅界。無倒隨觀是寂靜性。損減彼業不令增長。使其愛水亦皆消散故。聰慧者不欲滋榮後有小樹。便斷其愛。愛緣取等損壞。如是後有小樹尚令一切皆無所有。何況使其後更增長。復更有一補特伽羅。已生自體諸先所有造作增長順后受業。于現法中為其所繫。即彼自體及先所造順后受業。總攝為一。說名後有如大苦樹。若於能順諸煩惱法。如前乃至專心繫著。如是住已。彼先所造順后受業。如直下根令樹郁茂。于現法中彼愛煩惱。如傍注道令樹潤澤。以此為因。令隨惑業行一切種子識。于當來世正續生時。住于名色。如是苦樹長時安立。當知如是補特伽羅。欲令苦樹展轉滋茂。此中白品如前應知。
【現代漢語翻譯】 現代漢語譯本 指的是從過去、現在之間流轉，又從現在、未來之間流轉，最終在現在達到清凈的狀態。
進一步確立九種表象。『後有苦樹』（指導致未來痛苦的因）能夠產生未來的果報。這是指世間那些不聰明的人，他們在現在所造的新業就像一棵小小的苦樹。如果這些不聰明的人，對於那些順應煩惱的地方，在現在世中觀察並貪戀，對過去世深深地留戀，對未來世專心執著。像這樣安住之後，先前沒有斷除的一切貪愛，由於反覆串習的緣故，反而更加增長。這些不聰明的『補特伽羅』（人），想要讓這棵『後有』的小樹更加茂盛，就用貪愛的水不斷地澆灌它，使其像前面所說的那樣，能夠感得未來『取』（執取）所獲得的果報，逐漸圓滿。如果有很多聞法的聖弟子，即使造作了有漏洞、能夠感得未來果報的諸業小樹，然而對於那些順應煩惱的行為，能夠如實地觀察生滅的法性，對於斷除、無慾以及滅盡的境界，能夠如實地觀察其寂靜的本性，從而損減那些業，不讓它們增長，使貪愛的水也全部消散。所以，聰明的人不希望滋養『後有』的小樹，就斷除對它的貪愛。貪愛、緣取等被損壞，這樣，『後有』的小樹尚且要讓它一切都化為烏有，更何況讓它以後再增長呢？
還有一種『補特伽羅』（人），已經生起了自體，先前所有造作、增長的順應未來受報的業，在現在世中被這些業所束縛。將這個自體以及先前所造的順應未來受報的業，總合起來，稱為『後有』，就像一棵巨大的苦樹。如果對於那些順應煩惱的法，像前面所說的那樣，乃至專心執著，像這樣安住之後，那些先前所造的順應未來受報的業，就像直下的樹根，讓樹木鬱鬱蔥蔥；在現在世中的那些貪愛煩惱，就像旁邊注入的水道，讓樹木潤澤。以此為因，讓隨煩惱的業行一切種子識，在未來世正式延續生命的時候，安住在名色（精神和物質）之中。像這樣，苦樹長時間地安立。應當知道，這樣的『補特伽羅』（人），想要讓苦樹輾轉滋長茂盛。這其中的白品（善的一面），應當像前面所說的那樣理解。
【English Translation】 English version It refers to flowing from the past to the present, and from the present to the future, ultimately reaching a state of purity in the present.
Furthermore, establishing the nine appearances. 'The bitter tree of future existence' (referring to the cause of future suffering) can produce future consequences. This refers to worldly individuals who are not wise. The new karma they create in the present is like a small bitter tree. If these unwise individuals, regarding the places that accord with afflictions, observe and crave in the present life, deeply cherish the past life, and wholeheartedly cling to the future life, having abided in this way, all the greed and love that had not been severed before will increase even more due to repeated practice. These unwise 'Pudgalas' (persons) want to make this small tree of 'future existence' even more lush, so they constantly irrigate it with the water of greed and love, causing it, as mentioned before, to be able to reap the fruits obtained by 'grasping' (attachment) in the future, gradually reaching fulfillment. If there are many learned noble disciples, even if they create small trees of karma with outflows that can reap future consequences, they can truly observe the nature of arising and ceasing of phenomena in accordance with afflictions, and truly observe the peaceful nature of cessation, desirelessness, and the realm of extinction, thereby diminishing those karmas and preventing them from growing, causing the water of greed and love to dissipate completely. Therefore, wise individuals do not wish to nourish the small tree of 'future existence', so they sever their greed and love for it. Greed, love, grasping, etc., are damaged, so that the small tree of 'future existence' is made to be completely non-existent, let alone allowing it to grow again in the future.
There is also a type of 'Pudgala' (person) who has already generated a self, and all the karma of actions and growth that accord with future retribution are bound by these karmas in the present life. Combining this self and the previously created karma that accords with future retribution is called 'future existence', like a huge bitter tree. If, regarding the dharmas that accord with afflictions, as mentioned before, they wholeheartedly cling to them, having abided in this way, the previously created karma that accords with future retribution is like a straight-down root, making the tree lush and green; the afflictions of greed and love in the present life are like a side-injected waterway, making the tree moist. Because of this, the seed consciousness of all the actions of afflictions will abide in name and form (mind and matter) when formally continuing life in the future. In this way, the bitter tree is established for a long time. It should be known that such a 'Pudgala' (person) wants to make the bitter tree grow and flourish. The white qualities (the good side) in this should be understood as mentioned before.
複次世尊在昔為菩薩時。棄前所得諸世俗道及世諸師。處菩提座。為欲悲愍利他有情以為上首。自於諸諦起正觀察。爾時為欲歷觀苦諦。由老死支苦諦所攝故。于緣起逆歷觀察。當知此中由三種相。于其老死如理觀察。一者觀察細因緣故。二者觀察粗因緣故。三者觀察非不定故。感生因緣。亦名為生。即生自體亦名為生。前生是細。後生為粗。此中觀前細生有故而有老死。亦觀由后粗生緣故得有老死。當來老死細生為因。現法老死粗生為因。云何名為非不決定。謂即除彼生處所攝二種生體。余定無能與老死果。如觀老死。生有取愛。各由二種如理觀察。當知亦爾。如是名為始從老死次第逆觀苦集二諦緣起道理。應知此中順集諦法。猶如燈炷。即此集諦如膏油等。苦諦類燈。諸非聰慧補特伽羅。譬于灌油並集炷者。如是苦燈燒然長世。當知白品與此相違。謂善方便觀滅道諦。復有二種補特伽羅。何等為二。一唯行自非利益行。謂但於己集炷灌油。令一苦燈相續久住。二復有餘補特伽羅。兼行自他無量大眾。非利益行。為然自他大苦火聚。攝受聽聞邪法為先。聞思修慧所引邪行。譬如積集乾薪乾草及干牛糞。由是因緣。令苦火聚長時熾然。無有斷絕。
複次世尊在昔為菩薩時。處菩提座。依緣起門逆次而入。先
【現代漢語翻譯】 現代漢語譯本： 再者，世尊往昔作為菩薩時，捨棄了先前所證得的各種世俗之道以及世間的各種老師，安處於菩提座上。爲了慈悲憐憫利益其他有情眾生作為首要任務，親自對諸諦理進行正確的觀察。當時，爲了歷經觀察苦諦，因為老死支是苦諦所包含的，所以對緣起進行逆向的觀察。應當知道，這裡通過三種方面，對老死進行如理的觀察。第一是觀察細微的因緣，第二是觀察粗顯的因緣，第三是觀察非不決定性。感生因緣，也稱為生；即生自身的自體，也稱為生。前生是細微的，後生是粗顯的。這裡觀察到，因為有先前的細微之生，所以才有老死；也觀察到，由於後來的粗顯之生作為緣，才會有老死。將來的老死，以細微之生為因；現世的老死，以粗顯之生為因。什麼叫做非不決定性呢？就是說，除了彼生處所包含的兩種生體之外，其餘的決定沒有能力產生老死的結果。如同觀察老死一樣，對於生、有、取、愛，各自通過兩種方式如理觀察，應當知道也是如此。這樣就叫做從老死開始，次第逆向觀察苦集二諦的緣起道理。應當知道，這裡順應集諦的法，就像燈炷一樣；而集諦本身，就像膏油一樣；苦諦就像燈。那些不聰慧的補特伽羅（指人），就像灌油並點燃燈炷的人一樣。這樣，苦燈燃燒，長久地延續下去。應當知道，白品（指善法）與此相反，也就是善巧方便地觀察滅道二諦。
又有兩種補特伽羅。哪兩種呢？一是隻行自利而非利益他人的行為，就是隻為自己新增燈炷、灌注膏油，使一盞苦燈相續不斷地燃燒。二是還有一些補特伽羅，兼行自利和他利，卻對無量大眾進行非利益的行為，爲了點燃自己和他人的巨大苦火堆，以攝取聽聞邪法為先導，由聞、思、修慧所引發的邪行，就像積聚乾燥的柴薪、乾草以及乾燥的牛糞一樣。由於這些因緣，使得苦火堆長時間地熾烈燃燒，沒有斷絕。 再者，世尊往昔作為菩薩時，安處於菩提座上，依據緣起之門，逆向地進入。
【English Translation】 English version: Furthermore, when the World-Honored One was a Bodhisattva in the past, he abandoned all the worldly paths and teachers he had previously attained and sat on the Bodhi seat. With the primary intention of compassionately benefiting other sentient beings, he personally engaged in the correct observation of the Four Noble Truths. At that time, in order to thoroughly observe the Truth of Suffering (Dukkha Satya), because the branch of old age and death (jarā-maraṇa) is included in the Truth of Suffering, he observed the dependent origination (pratītyasamutpāda) in reverse order. It should be known that here, old age and death are observed rationally through three aspects: first, observing subtle causes and conditions; second, observing coarse causes and conditions; and third, observing non-indeterminacy. The cause and condition for being born is also called birth (jāti); the very essence of birth itself is also called birth. The former birth is subtle, and the latter birth is coarse. Here, it is observed that old age and death exist because of the existence of the former subtle birth; it is also observed that old age and death are obtained due to the latter coarse birth as a condition. Future old age and death have subtle birth as their cause; present old age and death have coarse birth as their cause. What is called non-indeterminacy? It means that apart from the two kinds of birth contained in that place of birth, nothing else can definitely produce the result of old age and death. Just as old age and death are observed, so too should birth, existence (bhava), grasping (upādāna), and craving (tṛṣṇā) each be observed rationally in two ways. It should be known that this is called observing the principle of dependent origination of the Truth of Suffering and the Truth of Origin (Samudaya Satya) in reverse order, starting from old age and death. It should be known that here, the dharma that accords with the Truth of Origin is like the wick of a lamp; the Truth of Origin itself is like the oil; and the Truth of Suffering is like the lamp. Those non-wise individuals (pudgala), are like those who pour oil and light the wick. In this way, the lamp of suffering burns and continues for a long time. It should be known that the white qualities (śukla pakṣa, referring to virtuous qualities) are the opposite of this, which is to skillfully observe the Truth of Cessation (Nirodha Satya) and the Truth of the Path (Mārga Satya).
Furthermore, there are two kinds of individuals. What are the two? One is those who only practice for their own benefit and not for the benefit of others, which means they only add wicks and pour oil for themselves, causing one lamp of suffering to continue burning. The second is those who practice for both their own benefit and the benefit of others, but engage in non-beneficial actions for countless beings. In order to ignite a great fire of suffering for themselves and others, they take the acquisition and hearing of wrong teachings as their guide, and the wrong actions caused by hearing, thinking, and cultivating wisdom are like accumulating dry firewood, dry grass, and dry cow dung. Due to these causes and conditions, the fire of suffering burns fiercely for a long time without ceasing. Furthermore, when the World-Honored One was a Bodhisattva in the past, he sat on the Bodhi seat and entered in reverse order through the gate of dependent origination.
緣后際如理思惟老死苦諦乃至其愛。如是觀察后際苦諦及后際苦所有集諦。未為喜足。遂復觀察后際集諦因緣所攝現在眾苦。謂遍逆觀受觸六處名色與識。當知此中。觀未來苦是當苦諦。觀彼集因是當集諦。觀未來世苦之集諦由誰而有。知由從先集所生起識為邊際。現法苦有。既知從先集所生起。不應復觀此云何有。是故世尊昔菩薩時。為觀當來所有苦集。觀現在苦乃至作意相應心識。而復轉還。又為漸次觀彼后際集諦依處。后際苦諦所依止處。當知即是后際集諦。故乃至識復還順上。如是順逆如理觀察緣起苦集。從此無間為觀滅諦。始從老死逆次第入。乃至無明。何以故。觀察如是。現在苦諦云何一切皆悉盡滅。謂不造作無明為緣新業行故。如是歷觀三聖諦已。次更尋求此滅聖諦何道何行而能證得。由如前說宿住隨念。憶昔為求諸漏永盡世間正見。如教授者令現在前作是思惟。我今證得先舊正道古昔諸仙同所游履。如是但以世間作意。歷觀四諦。又以正見於諸諦中得入現觀。次第方便證覺無上正等菩提。現見方便獲得無漏有學無學善凈智見。為此義故。於三大劫阿僧企耶。修行一切難行之行。今於此義皆已證得。為利他故。哀愍世間諸人天故。隨有堪能入聖法者。開四聖諦令生等覺。
複次佛世尊教三處所攝
【現代漢語翻譯】 現代漢語譯本： 然後如理思惟未來世的老死苦諦乃至愛。這樣觀察未來世的苦諦以及未來世苦的集諦，還不滿足。於是進一步觀察未來世集諦因緣所攝的現在眾苦，也就是反過來觀察受、觸、六處、名色與識。應當知道，這裡，觀察未來苦是當苦諦，觀察那些苦的集因是當集諦，觀察未來世苦的集諦由什麼而有，知道是由先前集所生起的識為邊際，現在法的苦才存在。既然知道是從先前集所生起，就不應再觀察『這如何存在』。所以世尊昔日做菩薩時，爲了觀察未來所有的苦集，觀察現在的苦乃至作意相應的意識，然後又返回。又爲了逐漸觀察那些未來世集諦的依處，未來世苦諦所依止的處所，應當知道就是未來世的集諦。所以乃至識又返回到上面。這樣順逆如理地觀察緣起的苦集。從此無間，爲了觀察滅諦，開始從老死逆次第進入，乃至無明。為什麼呢？因為觀察這樣，現在的苦諦如何才能一切都完全滅盡？就是因為不造作以無明為緣的新業行。這樣經歷觀察了三聖諦后，接著進一步尋求這滅聖諦用什麼道、什麼行才能證得。通過如前面所說的宿住隨念，回憶過去爲了求諸漏永遠斷盡而尋求世間正見，就像教授者讓（正見）現在眼前，這樣思惟：我現在證得了先舊的正道，古時候的仙人共同遊歷的道路。這樣僅僅用世間作意，經歷觀察四諦。又用正見在諸諦中得以進入現觀，用次第方便證覺無上正等菩提。現見方便，獲得無漏的有學、無學善凈智見。爲了這個意義，在三大阿僧祇劫（asaṃkhyeya，無數）中，修行一切難行之行，現在對於這個意義都已經證得。爲了利益他人，哀憫世間諸人天，隨有能夠進入聖法的人，開示四聖諦，令生起等覺。
其次，佛世尊教導三處所攝。
【English Translation】 English version: Then, one should contemplate future suffering truths (duḥkha-satya) such as old age and death, and even craving (tṛṣṇā), with proper reasoning. Not satisfied with observing future suffering truths and the origin of future suffering (samudaya-satya), one should further observe the present sufferings encompassed by the conditions of future origin, namely, observing in reverse order: sensation (vedanā), contact (sparśa), the six sense bases (ṣaḍāyatana), name and form (nāmarūpa), and consciousness (vijñāna). It should be understood that, in this context, observing future suffering is contemplating the future suffering truth, and observing the causes of those sufferings is contemplating the future origin truth. When contemplating what gives rise to the origin of suffering in the future, one knows that it arises from consciousness conditioned by prior accumulation, which is the boundary of present suffering. Since it is known to arise from prior accumulation, one should not further contemplate 'how does this exist?' Therefore, when the World-Honored One (Bhagavān) was a Bodhisattva, in order to observe all future suffering and its origin, he observed present suffering, even the consciousness associated with attention (manaskāra), and then turned back. Furthermore, in order to gradually observe the basis of those future origin truths, the place where future suffering truths are based, it should be understood that it is the future origin truth. Therefore, even consciousness returns upwards. Thus, by observing the arising of suffering and its origin in a proper, sequential, and reverse manner, and without interruption, one begins to observe the cessation truth (nirodha-satya), starting from old age and death in reverse order, and even ignorance (avidyā). Why? Because by observing in this way, how can all present suffering be completely extinguished? It is because one does not create new actions (karma) conditioned by ignorance. Having thus observed the three noble truths, one then seeks further what path (mārga) and practice can realize this cessation truth. Through recollection of past lives (pūrva-nivāsānusmṛti), as mentioned earlier, one recalls seeking the right view (samyag-dṛṣṭi) of the world in order to permanently eliminate all defilements (āsrava), just as a teacher brings it before one's eyes, thinking thus: 'I have now realized the ancient right path, the path traveled by the ancient sages.' Thus, solely with worldly attention, one experiences and observes the four truths. Furthermore, with right view, one is able to enter direct insight into the truths, and through gradual means, one awakens to unsurpassed, perfect enlightenment (anuttarā-samyak-saṃbodhi). Directly seeing the means, one obtains undefiled (anāsrava) learning (śaikṣa) and non-learning (aśaikṣa) good and pure wisdom and vision. For this reason, for three great incalculable eons (asaṃkhyeya kalpas), one practices all difficult practices, and now one has realized this meaning. For the benefit of others, out of compassion for all beings, both humans and gods, one reveals the four noble truths to those who are capable of entering the holy Dharma, causing them to generate equal awakening.
Furthermore, the Buddha, the World-Honored One, teaches what is contained in three places.
。何等為三。一善建立諸緣生法無作用故。二彼為依利他行故。三彼為依自利行故。此中善建立諸緣生法無作用故者。謂從后際苦逆觀現法前際苦集。名色緣識。識緣名色。譬如束蘆展轉相依而得住立。于其中間諸緣生法。皆非自作。亦非他作。非自他作。非無因生。如是施設。名善建立諸緣生法無作用故。所以者何。無常諸行前際無故。后際無故。中際雖有唯剎那故。作用動轉。約第一義都無所有。但依世俗暫假施設。如是施設。如實無倒。是故說此名善建立。即依如是善建立性。依諸緣起為他宣說聖諦法教。名彼為依利他行故。即此為依自能趣入聖諦現觀。法隨法行又能證得現法涅槃。當知是名用彼為依自利行故。又先積集智慧資糧諸弟子眾。成就猛利俱生慧故。名為聰慧。具教智故。名為明瞭。具證智故。名善調伏。不由他緣自覺法故。名無所畏。緣于涅槃如實覺故。名見甘露。盡無生智為所依止。證有餘依涅槃界故。名身證。得妙甘露界。具足安住。
複次有諸愚夫外道種類。雖能觀見四大種身粗無常性。由觀此身雖久住立而有增減。死時生時有舍取故。便於其身能厭能離能起勝解。以世間道離欲界欲。離色界欲極至有頂。然彼于身當知仍名未得解脫。所以者何。由於彼彼所得定中。瑩磨其識執取為我
【現代漢語翻譯】 現代漢語譯本：什麼是三種殊勝之法？一是善於建立諸緣生法，明白其無自性作用；二是依此為基礎，行利他之事；三是依此為基礎，行自利之事。 其中，『善於建立諸緣生法，明白其無自性作用』是指從未來的苦果逆向觀察現在的法，以及過去導致苦果的集因。例如，名色（nama-rupa，精神和物質）緣于識（vijnana，意識），識緣于名色。就像一束蘆葦，互相依靠才能站立。在這相互依存的諸緣生法中，沒有一個是自己產生的，也不是由他者產生的，不是自他共同產生的，也不是無因而生的。如此理解和闡述，就叫做『善於建立諸緣生法，明白其無自性作用』。為什麼這麼說呢？因為無常的諸行，過去沒有，未來也沒有，現在雖然有，也只是剎那生滅。從勝義諦（paramartha-satya，究竟真理）的角度來看，作用和動轉根本不存在。只是依世俗諦（samvriti-satya，相對真理）暫時假立。如此理解和闡述，才是如實不顛倒的，所以稱之為『善於建立』。 依據這種善於建立的性質，依靠諸緣起法，為他人宣說四聖諦（arya-satya，苦、集、滅、道）的教法，就叫做『依此為基礎，行利他之事』。依靠這個基礎，自己能夠趣入四聖諦的現觀（abhisamaya，現證），依法隨法而行，又能證得現法涅槃（nirvana，寂滅），這叫做『依此為基礎，行自利之事』。此外，那些先前已經積累了智慧資糧的弟子們，因為具有猛利的俱生慧（sahaja-jnana，與生俱來的智慧），所以被稱為『聰慧』；因為具備教智（agama-jnana，聞思而得的智慧），所以被稱為『明瞭』；因為具備證智（adhigama-jnana，通過修行證悟的智慧），所以被稱為『善調伏』；不依賴他人，自己覺悟佛法，所以被稱為『無所畏』；因為如實覺悟涅槃，所以被稱為『見甘露』；以盡無生智（ksaya-anutpada-jnana，斷盡煩惱，證悟不生不滅的智慧）為依止，證得有餘依涅槃界（sopadhisesa-nirvana-dhatu，仍有殘餘煩惱的涅槃境界），所以被稱為『身證』，獲得妙甘露界（amrita-dhatu，不死之境），具足安住。 再者，有一些愚癡的外道，雖然能夠觀察到四大種（maha-bhuta，地、水、火、風）所組成的身體是粗糙無常的，因為觀察到這個身體雖然能夠長久存在，但也有增減變化，死亡時和出生時有捨棄和取用，因此對於這個身體能夠生起厭離心，能夠發起殊勝的理解。通過世間禪定（dhyana，禪定）的力量，離開欲界（kama-dhatu，充滿慾望的境界）的慾望，離開色界（rupa-dhatu，物質的境界）的慾望，最終到達有頂天（abhavagra，非想非非想處天）。然而，他們對於這個身體，應當知道仍然沒有得到解脫。為什麼這麼說呢？因為在他們所獲得的各種禪定中，磨練他們的識，執取為『我』。
【English Translation】 English version: What are the three superior practices? First, to skillfully establish the arising of all conditioned phenomena, understanding their lack of inherent agency. Second, based on this, to engage in activities that benefit others. Third, based on this, to engage in activities that benefit oneself. Among these, 'skillfully establishing the arising of all conditioned phenomena, understanding their lack of inherent agency' refers to observing the present phenomena and the past causes that lead to suffering, by looking back from the future suffering. For example, nama-rupa (name and form, mind and matter) is conditioned by vijnana (consciousness), and vijnana is conditioned by nama-rupa. It's like a bundle of reeds that can stand only by leaning on each other. Among these mutually dependent conditioned phenomena, none arises from itself, nor from another, nor from both self and other, nor without a cause. Such understanding and explanation is called 'skillfully establishing the arising of all conditioned phenomena, understanding their lack of inherent agency.' Why is this so? Because impermanent phenomena do not exist in the past, nor in the future, and although they exist in the present, they are only momentary. From the perspective of paramartha-satya (ultimate truth), agency and movement do not exist at all. They are only temporarily and conventionally established according to samvriti-satya (relative truth). Such understanding and explanation is truly non-inverted, therefore it is called 'skillfully establishing'. Based on this nature of skillful establishment, relying on the arising of phenomena, to proclaim the teachings of the Four Noble Truths (arya-satya, suffering, origin, cessation, and path) to others is called 'based on this, to engage in activities that benefit others.' Based on this foundation, one can enter into the direct realization (abhisamaya) of the Four Noble Truths, practice the Dharma in accordance with the Dharma, and attain nirvana (cessation) in this very life. This is called 'based on this, to engage in activities that benefit oneself.' Furthermore, those disciples who have previously accumulated the resources of wisdom, because they possess sharp innate wisdom (sahaja-jnana), are called 'wise'; because they possess the wisdom of learning (agama-jnana), they are called 'clear'; because they possess the wisdom of realization (adhigama-jnana), they are called 'well-tamed'; not relying on others, they awaken to the Dharma themselves, therefore they are called 'fearless'; because they truly awaken to nirvana, they are called 'seeing the nectar'; relying on the wisdom of the exhaustion of birth (ksaya-anutpada-jnana), they attain the nirvana realm with remainder (sopadhisesa-nirvana-dhatu), therefore they are called 'body witness', obtaining the realm of wonderful nectar (amrita-dhatu), abiding completely. Moreover, there are some foolish non-Buddhists who, although they can observe that the body composed of the four great elements (maha-bhuta, earth, water, fire, and wind) is coarse and impermanent, because they observe that this body, although it can exist for a long time, also has increases and decreases, and there is abandonment and taking at the time of death and birth, therefore they can generate aversion and detachment towards this body, and can generate superior understanding. Through the power of worldly dhyana (meditative absorption), they leave the desires of the kama-dhatu (desire realm), leave the desires of the rupa-dhatu (form realm), and ultimately reach the peak of existence (abhavagra, the realm of neither perception nor non-perception). However, regarding this body, it should be known that they still have not attained liberation. Why is this so? Because in the various dhyanas they have attained, they polish their consciousness and grasp it as 'I'.
。雜染而住。復於後時壽盡業盡。還退生下。以于緣起不善巧故。諸聖弟子。雖于緣起已得善巧。而但隨觀四大種身細無常性。未即觀察識無常性。所以者何。四大種身經久時住常相可得。剎那相似相續隨轉。其無常性難可得故。識無常相粗顯可得。剎那剎那所緣易脫。其相轉變無量品類有差別故。雖即此識無常性相。無量品類粗顯易得。然復說名最極微細。當知其性難可識故。難可入故。所以者何。唯是慧眼所見境故。四大種身有增有減有舍有取。其無常性尚為非理肉眼境界。況其餘眼緣起善巧。諸聖弟子復欲悟入最極微細識無常性。即于緣起如理思惟。由能分別墮自相續觸所生起諸受分位差別性故。便能悟入識無常性。彼既成就如是智見。漸次於受所依止身。所因諸觸及餘一切名所攝行。皆能厭離生於勝解。亦得解脫。得解脫故。安住畢竟若有餘依若無餘依二涅槃界。
複次于緣起法善巧苾芻。由三種相。于其三際。能正思量正能盡苦。云何三相。一苦依處。二苦因緣。三苦因緣依處。是名三相。云何三際。一者中際。二過去際。三未來際。是名三際。當知此中內身苦依。是寒熱等及病死等眾苦差別現法生起之所依處。何以故。由有此故。于所依身彼得生故。外父母等親屬朋黨。攝受苦依。是供侍等執持刀
【現代漢語翻譯】 現代漢語譯本：仍然雜染地居住。又在之後壽命耗盡，業力耗盡時，還會退轉墮落。因為對於緣起不夠精通的緣故。那些聖弟子們，即使對於緣起已經得到了很好的理解，但是也只是觀察四大種（地、水、火、風）所組成的身體的細微無常性，還沒有立即觀察到識（意識）的無常性。這是什麼原因呢？四大種所組成的身體，經過長時間的存留，常相還是可以得到的，只是剎那間的相似相續在流轉，它的無常性難以獲得。而識的無常之相，粗略地顯現是可以得到的，剎那剎那所緣之境容易脫落，它的相狀轉變有無量的品類差別。即使是這識的無常性相，無量的品類粗略地顯現容易得到，然而又被說成是最極微細的，應當知道它的性質難以認識的緣故，難以進入的緣故。這是什麼原因呢？僅僅是慧眼所見的境界的緣故。四大種所組成的身體，有增加有減少，有捨棄有取用，它的無常性尚且是非理性的肉眼所能見的境界，更何況是其他的眼睛呢？對於緣起善巧的聖弟子們，又想領悟進入最極微細的識的無常性，就在緣起上如理思惟。由於能夠分別墮入自身相續的觸所生起的諸受的分位差別性，便能夠領悟進入識的無常性。他們既然成就了這樣的智慧見解，逐漸地對於受所依止的身體，所因的諸觸以及其餘一切名所攝的行，都能厭離而生起殊勝的理解，也得到解脫。得到解脫的緣故，安住在畢竟的若有餘依若無餘依的二種涅槃界。 其次，對於緣起法善巧的比丘，由三種相，對於三際，能夠正確地思量，正確地能夠窮盡痛苦。什麼是三種相？一是苦的依處，二是苦的因緣，三是苦的因緣依處。這叫做三種相。什麼是三際？一是中際，二是過去際，三是未來際。這叫做三際。應當知道這其中，內身是苦的依處，是寒冷、暑熱等等以及疾病、死亡等等眾多痛苦差別在現世生起的所依之處。為什麼呢？由於有這個的緣故，對於所依止的身體，那些痛苦才能生起。外在的父母等等親屬朋友黨羽，攝受苦的依處，是供養侍奉等等，執持刀杖
【English Translation】 English version: They dwell in defilement. Furthermore, when their lifespan ends and their karma is exhausted, they regress and are reborn in lower realms because they are not skilled in dependent origination (緣起). Although the noble disciples are skilled in dependent origination, they only observe the subtle impermanence of the body composed of the four great elements (四大種 – earth, water, fire, and wind), and do not immediately observe the impermanence of consciousness (識). Why is this so? The body composed of the four great elements can appear to remain constant for a long time, with only momentary, similar continuations. Therefore, its impermanence is difficult to perceive. The impermanence of consciousness, however, is more apparent and easily grasped. Its objects of focus are easily lost from moment to moment, and its transformations are of countless kinds and have many differences. Although the impermanence of consciousness is readily apparent in its countless forms, it is also said to be extremely subtle, because its nature is difficult to recognize and difficult to penetrate. Why is this so? Because it is only visible to the eye of wisdom (慧眼). The body composed of the four great elements increases, decreases, is discarded, and is taken up. Its impermanence is already beyond the scope of the irrational physical eye, let alone other eyes. Noble disciples who are skilled in dependent origination, wishing to realize the extremely subtle impermanence of consciousness, contemplate dependent origination in accordance with the truth. By being able to distinguish the different aspects of the feelings (受) that arise from contact (觸) within their own continuum, they are able to realize the impermanence of consciousness. Having attained such wisdom and insight, they gradually develop revulsion and superior understanding towards the body that is the basis of feeling, the contacts that are its cause, and all other activities included in name (名). They also attain liberation (解脫). Having attained liberation, they abide in the ultimate Nirvana realm, with or without remainder. Furthermore, a Bhikshu (苾芻) who is skilled in the law of dependent origination can correctly contemplate and exhaust suffering through three aspects in relation to the three junctures. What are the three aspects? First, the place of reliance on suffering. Second, the causes and conditions of suffering. Third, the place of reliance on the causes and conditions of suffering. These are called the three aspects. What are the three junctures? First, the present juncture. Second, the past juncture. Third, the future juncture. These are called the three junctures. It should be known that, in this context, the inner body is the place of reliance on suffering, the place where various sufferings such as cold, heat, sickness, and death arise in the present life. Why is this so? Because with this, those sufferings can arise in relation to the body on which they rely. External relatives such as parents, friends, and allies, who support the reliance on suffering, provide service and hold swords and staffs.
杖以為後邊。憂愁嘆等眾苦差別之所依處。何以故。如前說故。此二種依用攝受愛以為其因。由似集愛此依生起。名苦因緣。又即此愛依止可樂妙色境界以為依處。方乃得生。說彼名苦因緣依處。又諸所有現在境界。貪瞋癡火熱惱為因令生燋渴。由是遂飲。譬如雜毒可樂。妙色所緣境界甘美之飲。不能棄捨。轉增渴愛。由渴愛故。有當來依。當來依故。便有眾苦。如是當知。由第一義。名為趣死。即由如是現在道理。應當了知去來道理。當知是名能正思量中去來際。又即依止四種言說。應知一切所依三量。若見若知二種言說是依現量。若覺言說是依比量。若聞言說依至教量。
複次由五種相。正勤方便觀察緣起。能盡眾苦能作苦邊。何等為五。一者觀察諸緣生法生起因緣。二者觀察彼滅因緣。三者如實了知能趣彼滅正行。四者修行法隨法行。五者于證離增上慢。如是名為善起觀察及果成滿。始從未來依因緣苦。逆次乃至識緣名色。由四種相。觀察通達修習正行。謂由二相觀察當來。因有故果有。因無故果無。既觀察已通達因無。由修正行。既通達已隨正修行法隨法行。又正觀察于現法中。無明為緣福及非福不動新業因法有故。隨福非福不動業行果識等有。彼非有故。此亦非有。既觀察已。如前通達。及正修行。
【現代漢語翻譯】 現代漢語譯本 以執杖為後盾，憂愁嘆息等各種痛苦的差別都依附於此。為什麼呢？因為如前所說。這兩種依附都以攝取和愛戀作為其原因。由於積聚了愛戀，這種依附便會生起，這被稱為痛苦的因緣。而且，這種愛戀依止於令人愉悅的美好事物，以此作為依附之處，才能得以產生。這被稱為痛苦的因緣依附之處。此外，所有當下的境界，都因貪婪、嗔恨、愚癡之火的熱惱而產生焦渴。因此，人們便會飲用，就像摻雜了毒藥的令人愉悅的美好事物，所緣的境界如同甘美的飲料，讓人無法捨棄，反而更加增長了渴愛。由於渴愛，便有了未來的依附。由於未來的依附，便有了各種痛苦。應當這樣理解。從第一義諦的角度來說，這被稱為趨向死亡。通過這樣的當下道理，應當瞭解過去和未來的道理。應當知道這被稱為能夠正確思量過去、現在和未來。而且，依靠四種言說，應當瞭解一切所依的三種量。如果見到或知道，這兩種言說依賴於現量。如果覺察，這種言說依賴於比量。如果聽聞，這種言說依賴於至教量。
其次，通過五種方式，精進地觀察緣起，能夠窮盡各種痛苦，能夠終結痛苦。這五種方式是什麼呢？一是觀察諸緣生法的生起因緣。二是觀察它們滅亡的因緣。三是如實地瞭解能夠趨向它們滅亡的正確行為。四是修行與法相應的行為。五是在證悟時，不增加傲慢。這被稱為善於發起觀察以及果的成就圓滿。從未來依附的因緣之苦開始，逆向追溯到識緣名色。通過四種方式，觀察通達並修習正確的行為。即通過兩種方式觀察未來：因為有因而有果，因為無因而無果。觀察之後，通達因的缺失，通過修正正確的行為。通達之後，隨之修正與法相應的行為。又正確地觀察在當下的法中，因為無明作為緣，福業以及非福業、不動業這些新的業因法存在，所以隨之福業、非福業、不動業的行為果報、識等等也存在。如果它們不存在，那麼這些果報、識等等也不存在。觀察之後，如前通達，並正確地修行。
【English Translation】 English version Taking the staff as a support, sorrow, lamentation, and the various differences of suffering all depend on this. Why? Because as previously stated. These two kinds of dependence both take grasping and love as their cause. Because of the accumulation of love, this dependence arises, and this is called the cause and condition of suffering. Moreover, this love depends on delightful and beautiful objects as its place of dependence, in order to be produced. This is called the place of dependence for the cause and condition of suffering. Furthermore, all present objects of experience, due to the heat and torment of the fires of greed, hatred, and delusion, give rise to thirst. Therefore, people drink, like a delightful and beautiful object mixed with poison. The objects of experience, like a delicious drink, cannot be abandoned, but instead increase thirst and love. Because of thirst and love, there is future dependence. Because of future dependence, there are various sufferings. One should understand it this way. From the perspective of the ultimate meaning, this is called going towards death. Through such present reasoning, one should understand the reasoning of the past and future. One should know that this is called being able to correctly contemplate the past, present, and future. Moreover, relying on four kinds of speech, one should understand all three kinds of valid cognition that are relied upon. If one sees or knows, these two kinds of speech rely on direct perception. If one is aware, this speech relies on inference. If one hears, this speech relies on the authority of reliable teachings.
Furthermore, through five aspects, diligently and skillfully observing dependent origination, one can exhaust all suffering and bring suffering to an end. What are these five aspects? First, observing the causes and conditions for the arising of phenomena that arise from conditions. Second, observing the causes and conditions for their cessation. Third, truly understanding the correct conduct that leads to their cessation. Fourth, practicing conduct in accordance with the Dharma. Fifth, not increasing arrogance upon realizing liberation. This is called skillfully initiating observation and the complete fulfillment of the result. Starting from the suffering of future dependence, tracing back in reverse order to name and form conditioned by consciousness. Through four aspects, observing, penetrating, and cultivating correct conduct. That is, observing the future through two aspects: because there is a cause, there is a result; because there is no cause, there is no result. After observing, penetrating the absence of a cause, through correcting correct conduct. After penetrating, following and correcting conduct in accordance with the Dharma. Also, correctly observing that in the present Dharma, because ignorance is the condition, meritorious, non-meritorious, and unmoving new karmic causes exist, therefore, the results of meritorious, non-meritorious, and unmoving karmic actions, consciousness, and so on, also exist. If they do not exist, then these results, consciousness, and so on, also do not exist. After observing, penetrating as before, and correctly practicing.
正修行時。不造無明為緣新業故業。觸已速能變吐。于現法中證得如前現見聖道。道果涅槃。彼于爾時譬如陶師。舉煩惱火隨眠烝熱。隨有識身熟烝熱甕。置極清涼涅槃岸上。令離一切煩惱烝熱。又令如瓦有識身攝依得清涼。應知如前領受所有身邊際受。乃至廣說。未捨命來常處恒住。終不退失阿羅漢果。亦不能造無明緣行。云何于證離增上慢。謂彼爾時成就能緣緣起妙善清凈智見。作是思惟。依勝義諦無流轉者。無涅槃者。唯有彼彼法生故。令彼彼法生。彼彼法滅故。令彼彼法滅。
複次略有二種增上慢者。一于有學增上慢者。二于無學增上慢者。若於有學增上慢者。彼告他言。我已渡疑永斷三結。我于所證有學解脫。已離猶豫。已拔毒箭。已能永斷薩迦耶見以為根本一切見趣。若於無學增上慢者。彼告他言。我無有上。所應作事所應抉擇。我皆已作。如是二種。或依緣起。或依涅槃。又依聖說而起說時。謂說甚深出離世間空性相應緣性緣起順逆等事。于其所說不能覺了。不隨悟入。由此二種因及緣故。于如實覺發起狐疑。于自相續煩惱永斷涅槃作證。亦生猶豫。所以者何。由於有學增上慢者。計我我所。常所隨逐隨入作意。微細我慢。間無間轉不能了達。又奢摩他任持相續。防粗煩惱。令不雜亂。由是因緣
【現代漢語翻譯】 現代漢語譯本 當（修行者）正確修行時，不會因為無明而造作新的或舊的業。一旦接觸（煩惱），就能迅速地轉變和吐出（煩惱）。在現世中證得如前面所見的聖道、道果和涅槃。那時，他就像陶師一樣，用煩惱之火的隨眠（潛在的煩惱習氣）來蒸煮，用有識之身蒸煮成熟的甕，然後將它放在極其清涼的涅槃岸上，使它遠離一切煩惱的蒸煮。又使像瓦器一樣的有識之身獲得清涼。應該像前面所說的那樣領受所有身邊的感受，乃至廣說。在未捨棄生命之前，常處恒住于阿羅漢果，終究不會退失，也不能再造作無明緣行的業。如何才能在證悟時遠離增上慢呢？就是說，那時他能夠成就緣起（事物相互依存的產生）的巧妙、善良和清凈的智慧和見解。他這樣思維：依據勝義諦（最高的真理），沒有流轉者，也沒有涅槃者。只是因為這個法的生起，才導致那個法的生起；因為這個法的滅去，才導致那個法的滅去。
其次，略有二種增上慢者：一是對有學（還在學習的修行者）的增上慢，二是對無學（已經完成學習的修行者，即阿羅漢）的增上慢。如果對有學產生增上慢，那人會告訴別人：『我已經渡過疑惑，永遠斷除了三結（身見、戒禁取見、疑）。對於我所證得的有學解脫，我已經不再猶豫，已經拔除了毒箭，已經能夠永遠斷除以薩迦耶見（認為五蘊為我）為根本的一切見解。』如果對無學產生增上慢，那人會告訴別人：『我沒有需要超越的，沒有應該做的事情，沒有應該決定的事情，我都已經做完了。』這兩種增上慢，或者依據緣起，或者依據涅槃，或者依據聖人的言說而開始說的時候，會說非常深奧、出離世間、與空性相應的緣性緣起順逆等事。對於他們所說的話，不能覺了，不能隨順悟入。由於這兩種原因和緣故，對於如實的覺悟產生懷疑，對於自己相續中煩惱的永遠斷除和涅槃的證悟，也產生猶豫。為什麼呢？因為對於有學的增上慢者來說，『我』和『我所』（屬於我的）常常跟隨，隨順進入作意（心理活動），微細的我慢，不間斷地運轉，不能夠了達。而且奢摩他（止禪）任持相續，防止粗大的煩惱，使它們不雜亂。由於這些原因和緣故
【English Translation】 English version When (a practitioner) is rightly practicing, he does not create new or old karma conditioned by ignorance. Having contacted (afflictions), he can quickly transform and expel (them). In the present life, he attains the Holy Path, the fruit of the Path, and Nirvana, as previously seen. At that time, he is like a potter, using the smoldering heat of the afflictions to steam, using the body of consciousness to steam a well-cooked pot, and then placing it on the extremely cool shore of Nirvana, causing it to be free from all the steaming heat of afflictions. Furthermore, he causes the body of consciousness, like a tile, to attain coolness. It should be known that, as previously stated, all the feelings around the body should be received, and so on, extensively explained. Before abandoning life, he constantly dwells in the fruit of Arhatship, and will never regress, nor can he create karma conditioned by ignorance and action. How can one be free from conceit in enlightenment? That is to say, at that time, he is able to achieve the skillful, virtuous, and pure wisdom and insight into dependent origination (the interdependent arising of phenomena). He thinks like this: according to the ultimate truth, there is no one who transmigrates, and there is no one who attains Nirvana. It is only because of the arising of this dharma that causes the arising of that dharma; because of the cessation of this dharma that causes the cessation of that dharma.
Secondly, there are briefly two kinds of conceit: one is conceit towards those who are still learning (trainees), and the other is conceit towards those who have completed their learning (non-trainees, i.e., Arhats). If one develops conceit towards those who are still learning, that person will tell others: 'I have crossed over doubt and have permanently severed the three fetters (self-view, attachment to rites and rituals, and doubt). Regarding the liberation of the trainee that I have attained, I no longer hesitate, I have pulled out the poisoned arrow, and I am able to permanently sever all views rooted in the view of self (considering the five aggregates as self).' If one develops conceit towards those who are non-trainees, that person will tell others: 'I have nothing to surpass, there is nothing that should be done, there is nothing that should be decided, I have already done everything.' These two kinds of conceit, either based on dependent origination, or based on Nirvana, or based on the words of the sages, when they begin to speak, they will speak of very profound, world-transcending, emptiness-related dependent origination, both forward and reverse. Regarding what they say, they cannot understand, they cannot follow and awaken. Due to these two causes and conditions, they develop doubt about true enlightenment, and they also develop hesitation about the permanent cessation of afflictions and the attainment of Nirvana in their own continuum. Why? Because for those who are conceited towards those who are still learning, 'I' and 'mine' (belonging to me) often follow, following and entering into mental activity, subtle conceit, continuously operating, unable to understand. Moreover, Shamatha (calm abiding meditation) sustains the continuum, preventing coarse afflictions, preventing them from being chaotic. Due to these causes and conditions
。彼于未得生已得想。于未防護。生已護想。便告於他。又于無學增上慢者。彼自謂言。我已寂靜。我已涅槃。我已離愛我已離取。於此未斷微細現行諸增上慢。不能了達。于所未得生已得想。于未防護生已護想。便告於他。又于無學增上慢者。當知決定先於有學起增上慢。無有實義。諸有學者。于上無學起增上慢。所以者何。非彼相續煩惱現行。如是纏心堅牢而住。由此因緣。于所未得生已得想。起增上慢。堅固執著經多時住。或告於他。唯有失念。狹小暫時煩惱現行。尋復通達速能遠離。又彼如是或由先時于所未得起得增上慢故。或由今時于其所得生疑惑。猶豫壞其心故。便生憂戚。作是思惟。若我所證無所有者。他之所證亦應無有。如是便生謗聖邪見。受惡趣因。獲大衰損。云何如前聖說甚深。謂能開示甚深緣起。究竟涅槃。三相相應有為無為體性差別。有為無常。無為常住。諸行皆苦。涅槃寂靜。一切有為總唯是苦。及唯苦因。一切無為總唯眾苦。及因永滅。若諸苾芻。于現法中得涅槃者。永斷後有眾苦因道。令當來世所有苦果究竟不轉。入無餘依般涅槃時。后苦不續。先因所引現在苦依。任運而滅。至苦邊際。此中都無先流轉者。亦無於今般涅槃者。若能開示如是義言。當知名為如前所說聖說甚深。
【現代漢語翻譯】 現代漢語譯本： 那個人對於尚未證得的境界，卻生起了已經證得的想法；對於尚未防護的（煩惱），卻生起了已經防護的想法，並且告訴他人。又對於那些無學（阿羅漢）生起增上慢的人，他們自己會說：『我已經寂靜，我已經涅槃，我已經遠離了愛慾，我已經遠離了執取。』對於這些尚未斷除的微細現行增上慢，他們不能夠了達。對於尚未證得的境界，卻生起了已經證得的想法；對於尚未防護的（煩惱），卻生起了已經防護的想法，並且告訴他人。又對於那些無學（阿羅漢）生起增上慢的人，應當知道，（這種增上慢）必定是先對於有學（聖者）生起的增上慢，並沒有真實的意義。那些有學（聖者），對於上位的無學（阿羅漢）生起增上慢。這是什麼原因呢？因為他們的相續中煩惱仍然現行，像被纏縛的心一樣堅固地存在。由於這個原因，對於尚未證得的境界，生起了已經證得的想法，生起增上慢，堅固地執著，經過很長時間才消除，或者告訴他人。只有在失唸的時候，狹小而暫時的煩惱才會現行，但很快就能通達並迅速遠離。 又那些人，或者由於先前對於尚未證得的境界生起了已經證得的增上慢的緣故，或者由於現在對於自己所證得的境界生起疑惑，猶豫不定，從而破壞了自己的心，便會產生憂愁悲傷，並且這樣思惟：『如果我所證得的境界是虛無的，那麼他人所證得的境界也應該是虛無的。』像這樣，便會生起誹謗聖者的邪見，接受墮入惡趣的原因，獲得巨大的衰損。什麼是像前面所說的聖者所說的甚深之義呢？就是能夠開示甚深緣起（Pratītyasamutpāda），究竟涅槃（Nirvana），三相（無常、苦、空）相應的有為（Saṃskṛta）和無為（Asaṃskṛta）的體性差別：有為是無常的，無為是常住的；諸行（Saṃskāra）都是苦的，涅槃是寂靜的；一切有為總的來說都是苦，以及苦的原因；一切無為總的來說都是眾苦，以及（眾苦）之因的永遠滅除。如果各位苾芻（Bhiksu），在現世中證得涅槃，永遠斷除後世產生眾苦的原因和道路，使當來世所有苦果究竟不再流轉，進入無餘依般涅槃（Parinirvana）時，後來的苦果不再延續，先前的原因所引發的現在的苦果，自然而然地滅盡，到達苦的邊際。這裡面都沒有先前流轉的（主體），也沒有於今般涅槃的（主體）。如果能夠開示像這樣的義理，就可以稱之為像前面所說的聖者所說的甚深之義。
【English Translation】 English version: That person, regarding what has not been attained, generates the thought that it has already been attained; regarding what has not been protected (from defilements), generates the thought that it has already been protected, and then tells others. Furthermore, regarding those who have arrogance towards the Arhats (those who have completed their training), they say to themselves, 'I am already tranquil, I have already attained Nirvana, I have already separated from desire, I have already separated from grasping.' They are unable to understand these subtle, currently active forms of arrogance that have not yet been eliminated. Regarding what has not been attained, they generate the thought that it has already been attained; regarding what has not been protected (from defilements), they generate the thought that it has already been protected, and then tells others. Furthermore, regarding those who have arrogance towards the Arhats, it should be known that this arrogance definitely arises first towards those who are still in training (Śaikṣa), and it has no real meaning. Those who are still in training have arrogance towards the Arhats. Why is that? Because afflictions are still actively present in their mental continuum, like a mind that is bound and firmly held. Due to this reason, regarding what has not been attained, they generate the thought that it has already been attained, and they develop arrogance, firmly clinging to it for a long time, or they tell others. Only when mindfulness is lost do small and temporary afflictions become active, but they quickly understand and are able to quickly separate from them. Furthermore, those people, either because they previously generated arrogance that they had attained what they had not attained, or because they now have doubts about what they have attained, and hesitation destroys their mind, they become sorrowful and think, 'If what I have attained is empty, then what others have attained should also be empty.' In this way, they generate wrong views that slander the saints, accept the cause of falling into evil destinies, and suffer great loss. What is the profound meaning spoken by the saints as mentioned before? It is the ability to reveal the profound Dependent Origination (Pratītyasamutpāda), ultimate Nirvana (Nirvana), the differences in the nature of conditioned (Saṃskṛta) and unconditioned (Asaṃskṛta) phenomena corresponding to the three characteristics (impermanence, suffering, emptiness): conditioned phenomena are impermanent, unconditioned phenomena are permanent; all formations (Saṃskāra) are suffering, Nirvana is tranquil; all conditioned phenomena are generally suffering, and the cause of suffering; all unconditioned phenomena are generally the cessation of all suffering, and the cause of suffering. If the Bhikshus (monks) attain Nirvana in this present life, they will forever cut off the causes and paths that lead to future suffering, so that all the results of suffering in the future will ultimately no longer transmigrate, and when entering Parinirvana (Parinirvana) without remainder, future suffering will not continue, and the present suffering caused by previous causes will naturally cease, reaching the end of suffering. There is no one who previously transmigrated, nor is there anyone who attains Parinirvana now. If one can reveal such a meaning, it can be called the profound meaning spoken by the saints as mentioned before.
複次緣起本性最極甚深而有一。能開示令淺當知此。由二因緣故。一由大師善開示故。二即由此補特伽羅成就微細審悉聰敏博達智故。若說若聽。是諸句義應知。如前攝異門分。當知此中諸緣起法。略由四相最極甚深。何等為四。一由微細因果難了知故。二由無我難了知故。三由離繫有情而有繫縛難了知故。四由有繫有情而離繫縛難了知故。云何微細因果難可了知。謂依觀察聖諦道理。始從老死乃至識緣名色所有有支。有緣體性。云何名為有緣體性。謂於是中有因緣生。未永斷故。而有生生。生既生已。唯當希待后時老死。當知此中生之因緣亦名為生。因緣所起亦名為生。有前生故。而有後生。有後生故。而有老死。此中前生是後生因。亦老死緣。後生唯是老死之緣。如是一切總攝為一。略說名為生緣老死。當知是名初老死支有緣體性。如說生支如是。有支取支安立。當知亦爾。取差別者。謂無差別欲貪名取。取之差別安立有四。如是愛支或求欲門發起諸業。或求有門發起諸業。此二業門所有諸愛。當知歸趣愛非愛受。又即此愛由六處門。所起無明觸所生受為緣故轉。復有餘受非此愛緣。謂明觸所生。及非明非無明觸所生。又即此受當知。一切皆用相似觸為其緣。此復云何。謂明無明相應是增語觸。與此相違。是有
【現代漢語翻譯】 現代漢語譯本： 再說，緣起（Pratītyasamutpāda，指事物相互依存的生起）的本性極其深奧，但有一種方法可以揭示它，使其變得淺顯易懂。應當知道，這可以通過兩個因緣來實現：一是由於大師（佛陀）善於開示；二是由於補特伽羅（Pudgala，指個體）自身成就了微細的審察、聰敏和博達的智慧。無論是說還是聽，都應當瞭解這些語句的含義，如前面《攝異門分》所說。應當知道，這裡所說的諸緣起法，略而言之，由四種相而顯得極其深奧。哪四種呢？一是由微細的因果難以了知；二是由無我（Anātman，指沒有永恒不變的自我）難以了知；三是由離系的（Viyukta，指解脫的）有情（Sattva，指眾生）卻有繫縛（Bandhana，指束縛）難以了知；四是由有系的（Yukta，指被束縛的）有情卻能離繫縛難以了知。 什麼是微細的因果難以了知呢？就是說，依據觀察聖諦（Arya-satya，指四聖諦）的道理，從老死開始，乃至識緣名色（Vijñāna-pratyaya-nāmarūpa，指識緣于名色）的所有有支（Bhavaṅga，指有的支分），都有緣的體性。什麼叫做有緣的體性呢？就是說，在這些有支中，有因緣而生，因為沒有永遠斷除，所以有生了又生。生既然已經生了，就只能期望將來老死。應當知道，這裡生的因緣也叫做生，因緣所起也叫做生。因為有前生，所以有後生；因為有後生，所以有老死。這裡前生是後生的因，也是老死的緣。後生只是老死的緣。像這樣一切總攝為一，略說就叫做生緣老死。應當知道，這就是最初老死支的有緣體性。如說生支一樣，有支、取支的安立，應當知道也是這樣。取的差別在於，沒有差別的欲貪叫做取。取的差別安立有四種。像這樣，愛支（Tṛṣṇāṅga，指愛的支分）或者從求欲的門發起諸業，或者從求有的門發起諸業。這兩種業門所產生的一切愛，應當知道都歸向于愛非愛受（Vedanā，指感受）。 又，就是這愛，由六處門（Ṣaḍāyatana，指六根）所引起的無明觸（Avidyā-sparśa，指無明之觸）所生的受為緣而轉。還有其他的受不是這愛的緣，就是明觸（Vidyā-sparśa，指明之觸）所生的，以及非明非無明觸所生的。又，應當知道，一切這些受，都用相似的觸作為它們的緣。這又是什麼呢？就是與明無明相應的增語觸（Adhivacana-sparśa，指增語之觸）。與此相反，就是有。
【English Translation】 English version: Furthermore, the nature of Pratītyasamutpāda (dependent origination) is extremely profound, but there is a way to reveal it and make it easier to understand. Know that this can be achieved through two conditions: one, due to the master (Buddha) skillfully expounding it; and two, due to the individual (Pudgala) possessing subtle discernment, intelligence, and extensive wisdom. Whether speaking or listening, one should understand the meaning of these statements, as explained in the preceding 'Compendium of Different Meanings' (Saṃgraha-niryukty-uddeśa). Know that the dharmas of dependent origination, in brief, appear extremely profound due to four aspects. What are the four? One, due to the subtle cause and effect being difficult to understand; two, due to the absence of self (Anātman) being difficult to understand; three, due to the liberated (Viyukta) sentient beings (Sattva) still having bondage (Bandhana) being difficult to understand; four, due to the bound (Yukta) sentient beings being able to be liberated being difficult to understand. What is meant by the subtle cause and effect being difficult to understand? It means that, based on observing the principles of the Noble Truths (Arya-satya), starting from old age and death, and extending to all the limbs of existence (Bhavaṅga) where consciousness conditions name and form (Vijñāna-pratyaya-nāmarūpa), there is the nature of being conditioned. What is meant by the nature of being conditioned? It means that within these limbs of existence, there is arising due to causes and conditions, and because it has not been permanently severed, there is birth after birth. Since birth has already occurred, one can only expect old age and death in the future. Know that here, the cause and condition of birth is also called birth, and what arises from causes and conditions is also called birth. Because there is a prior birth, there is a subsequent birth; because there is a subsequent birth, there is old age and death. Here, the prior birth is the cause of the subsequent birth and also the condition for old age and death. The subsequent birth is only the condition for old age and death. All of this, taken together as one, is briefly called old age and death conditioned by birth. Know that this is the nature of being conditioned in the initial limb of old age and death. Just as the limb of birth is explained, the establishment of the limbs of existence and grasping should also be understood in the same way. The difference in grasping lies in the fact that undifferentiated desire and craving are called grasping. The difference in grasping is established as fourfold. In this way, the limb of craving (Tṛṣṇāṅga) either initiates actions through the gate of seeking desire or initiates actions through the gate of seeking existence. All the craving arising from these two gates of action should be known to lead to agreeable and disagreeable feelings (Vedanā). Furthermore, this craving arises from the feeling produced by ignorant contact (Avidyā-sparśa) through the six sense bases (Ṣaḍāyatana). There are also other feelings that are not conditioned by this craving, namely, those produced by enlightened contact (Vidyā-sparśa) and those produced by neither enlightened nor unenlightened contact. Moreover, know that all these feelings use similar contact as their condition. What is this? It is the contact of verbal proliferation (Adhivacana-sparśa) that corresponds to enlightenment and ignorance. The opposite of this is existence.
對觸。又此明觸及無明觸所隨增語觸。如其所應當知。彼用聽聞正法或不正法。于所緣境。若正若邪聞思修智相應諸名。以為其緣。非明非無明觸所攝有對觸。當知彼用若內若外諸色為緣。如是總名名色緣觸。又即六處略為二分。謂名及色。與觸為緣。當知此中。意處非色與余非色諸法相應如是一分。說名為名。諸餘色處總為一分。說名為色。又此名色于現法中由續生識為緣牽引。及能執持令不散壞。又即此識續生已后依名色住。或於同時或無間生。依彼而轉故。于現法此亦用彼名色為緣。應知先業所引名色與識展轉相依。展轉為緣如是。當知識緣名色以為後邊。所有有支隨老死相。如前所說。隨其所應有緣體性。如是名為微細因果難可了知。難了知故。當知緣起名為甚深最極甚深。云何無我難可了知。謂諸因果安立緣起。齊爾所事。遍於一切有情眾中。起無差別有情增語。即此增語應知是路。依此處所有言辭轉施設各異有情眾別。謂鳥魚蛇蝎人天等類。又立各異名字差別。謂鸚鵡。舍利。孔雀。鴻雁。多聞。持國。增長。丑目。舍利子。極賢善。給孤獨。一切義成等名字差別。齊爾所事。于諸世俗言說士夫有言論轉。謂諸所有受若明觸所生。若無明觸所生。若非明非無明觸所生。如是一切與名色俱。若諸名色無餘永
【現代漢語翻譯】 現代漢語譯本： 對於觸，還有明觸（vidyāsparśa，由明產生的觸）以及無明觸（avidyāsparśa，由無明產生的觸）所隨增的增語觸，應當如其所應地瞭解。它們通過聽聞正法或不正法，對於所緣境，無論是正確的還是錯誤的，與聞、思、修的智慧相應的各種名稱，作為它們的緣。非明非無明觸所攝的有對觸，應當知道它們以內部或外部的各種色法作為緣。這樣總的來說，就稱為名色緣觸。 此外，六處可以概括為兩部分，即名和色，它們與觸互為緣。應當知道，意處（mana-āyatana）不是色法，而是與其餘非色法相應的，這部分被稱為名。其餘所有的色處總合為一部分，被稱為色。而且，這名色在現世中，由續生識（pratisaṃdhi-vijñāna）作為緣來牽引，並且能夠執持它，使它不散壞。而且，這識在續生之後，依名色而住，或者在同時或者無間產生，依彼而轉。因此，在現世中，也應當知道以彼名色為緣。先業所牽引的名色與識輾轉相依，輾轉互為緣。這樣，應當知道識緣名色，作為後邊的所有有支，伴隨著老死之相，如前所說，隨其所應具有緣的體性。這被稱為微細的因果，難以瞭解。因為難以瞭解，所以應當知道緣起被稱為甚深，最極甚深。 無我（anātman）是如何難以瞭解的呢？就是說，諸因果安立的緣起，僅限於這些事情。普遍在一切有情眾生中，產生沒有差別的『有情』增語。應當知道，這增語就是道路。依據此處，所有的言辭轉變，施設各種不同的有情眾生的類別，比如鳥、魚、蛇、蝎、人、天等等。並且設立各種不同的名字差別，比如鸚鵡、舍利（Śāri，即舍利弗）、孔雀、鴻雁、多聞（bahusruta，指博學之人）、持國（Dhṛtarāṣṭra，四大天王之一）、增長（Virūḍhaka，四大天王之一）、丑目（Virūpākṣa，四大天王之一）、舍利子（Śāriputra，舍利弗）、極賢善、給孤獨（Anāthapiṇḍada，著名佛教護法）、一切義成（Sarvārthasiddha，釋迦牟尼佛的本名）等名字差別。僅限於這些事情，在世俗的言說中，士夫有言論的轉變，即所有受，無論是明觸所生，還是無明觸所生，還是非明非無明觸所生，所有這些都與名色俱生。如果諸名色無餘永
【English Translation】 English version: Regarding contact (sparśa), there is also the contact associated with luminous contact (vidyāsparśa, contact arising from knowledge) and the augmentative contact associated with ignorant contact (avidyāsparśa, contact arising from ignorance). These should be understood as appropriate. They use the names corresponding to the wisdom of hearing, thinking, and meditating on the object of focus, whether it is correct or incorrect, through hearing the correct or incorrect Dharma as their condition. The contact with resistance (sa-pratigha sparśa) that is not included in luminous or ignorant contact should be understood as having various internal or external forms (rūpa) as their condition. Thus, collectively, this is called name-and-form-conditioned contact (nāmarūpa-pratyaya sparśa). Furthermore, the six sense bases (ṣaḍāyatana) can be summarized into two parts: name (nāma) and form (rūpa), which are mutually conditioned with contact. It should be understood that the mind base (mana-āyatana) is not a form, but corresponds with the remaining non-form dharmas; this part is called name. All the remaining form bases combined are called form. Moreover, this name and form in the present life are drawn by rebirth consciousness (pratisaṃdhi-vijñāna) as a condition, and it can hold it, preventing it from disintegrating. Furthermore, this consciousness, after rebirth, abides dependent on name and form, or arises simultaneously or without interruption, turning dependent on it. Therefore, in the present life, it should also be known that name and form are the condition. The name and form drawn by past karma are mutually dependent on consciousness, and mutually conditioned. Thus, it should be known that consciousness-conditioned name and form, as all the limbs of existence (aṅga), are accompanied by the characteristics of old age and death, as previously stated, possessing the nature of conditionality as appropriate. This is called subtle cause and effect, difficult to understand. Because it is difficult to understand, it should be known that dependent origination (pratītyasamutpāda) is called profound, most extremely profound. How is non-self (anātman) difficult to understand? It means that the dependent origination established by causes and effects is limited to these matters. Universally, among all sentient beings, the augmentative term 'sentient being' arises without distinction. It should be known that this augmentative term is the path. Based on this, all verbal transformations establish various different categories of sentient beings, such as birds, fish, snakes, scorpions, humans, gods, and so on. And various different name distinctions are established, such as parrot, Śāri (Śāriputra), peacock, swan, learned (bahusruta), Dhṛtarāṣṭra (one of the Four Heavenly Kings), Virūḍhaka (one of the Four Heavenly Kings), Virūpākṣa (one of the Four Heavenly Kings), Śāriputra, extremely virtuous, Anāthapiṇḍada (a famous Buddhist protector), Sarvārthasiddha (the original name of Śākyamuni Buddha), and other name distinctions. Limited to these matters, in worldly speech, individuals have verbal transformations, that is, all feelings, whether arising from luminous contact, ignorant contact, or neither luminous nor ignorant contact, all arise together with name and form. If all name and form are completely and eternally
滅。所有諸受無容得生。當知是名無我緣起難可了知。云何離繫有情而有繫縛難了知性。謂如外道觸對無明觸所生受。由三門故。于其無我緣生諸行。分別有我起見施設。云何三門。一于欲界未得離欲。于欲界系三種受中。妄計一分為明我所。妄計一分為受者性。分別有我起見施設。二于欲界已得離欲。第三靜慮未得離欲。唯於樂受計有所得。即妄計此為明我所。計此受外別有實我。是能受者。起見施設。謂即此我是有受法。即用彼受領納其受。三于第三靜慮已上不苦不樂微細諸受。不能通達分別有我。謂于諸受都非受者。起見施設。如是一切由三種門所起我見。皆不應理。所以者何。以三種受皆無常故。其所計我應亦無常。是故彼見三受為我。不應道理。又于第四靜慮已上都無樂受。其中亦無能受樂者。計我于彼由樂受故名有受法。不應道理。又于第四靜慮已上無色定等。彼所計我應無覺受。彼由寂靜定所生受。發起我慢。謂我寂靜。此慢應無。然有此慢。是故此計亦不應理。當知是中若諸緣起非甚深者。彼應無有。如是無智妄計失壞內法。多聞諸聖弟子。觸對明觸所生受故。了知一切所起我見皆不應理。是故觀見諸法無我。彼於世俗及勝義諦。皆得善巧。于如前說如來滅后若有若無乃至非有非無。皆不執著。于如
是事。心得解脫。設有來問如是為有。如其所應而不記別。如是為無俱及俱非。皆如所應而不記別。如是彼由妙智為先而不記別。或有謂言是無知者。當知此是極大無智。極大邪見。又彼如是見行外道。于現法中依如前說三種妄見或施設我是其有色。或施設我是其無色。或施設我以為狹小。或施設我以為無量。如現法中妄分別我是真可得起見施設。如是當來分別起見為他施設。當知亦爾。雖有多種妄分別我。然唯一類薩迦耶見隨眠所繫未斷彼故。雖由下劣諸世俗道。漸離繫縛。乃至有頂。當知即彼猶名系縛。如是名為以諸緣起善巧妙智慧隨悟入。離繫有情而有繫縛難了知性。云何名為有繫有情而離繫縛難了知性。謂有多聞諸聖弟子。觸對明觸所生受故。于現法中不得實我。亦不施設。身壞已后亦不于彼七識住中施設一切有情眾。已復于其下續生識處。又復于彼生起識處。彼于識住及於二處。以諸緣起聖諦道理。如實觀時。成阿羅漢或慧解脫或俱解脫。具八解脫靜慮等至。彼于現法雖可現見有生老死。然名從彼而得離系。雖復現見領納諸受。然名于受而得離系。雖復現見有識名色。然名于彼而得離系。如是名為以諸緣起善巧妙智如實了知。有繫有情而離繫縛難了知性。由此四相。應知緣起名為甚深最極甚深。
復
【現代漢語翻譯】 現代漢語譯本： 『是這樣。』如果心已解脫，如果有人來問『像這樣的人存在嗎？』就應根據情況不作明確的回答。如果問『像這樣的人不存在嗎？』『像這樣的人既存在又不存在嗎？』『像這樣的人既非存在也非不存在嗎？』都應根據情況不作明確的回答。像這樣的人，由於以卓越的智慧為先導而不作明確的回答。如果有人說這是無知的人，應當知道這是極大的無知，極大的邪見。此外，那些像這樣持有錯誤見解和行為的外道，在現世中依據前面所說的三種虛妄見解，或者設定『我』是有色的，或者設定『我』是無色的，或者設定『我』是狹小的，或者設定『我』是無量的。就像在現世中虛妄分別『我』是真實可得的，從而產生見解和設定一樣，對於未來虛妄分別產生見解為他人設定，應當知道也是如此。雖然有多種虛妄分別『我』，但唯一一類薩迦耶見（身見，認為五蘊和合的身體是『我』的錯誤見解）的隨眠（潛在的煩惱）所繫縛而未斷除。雖然通過下劣的世俗道，逐漸脫離繫縛，乃至到達有頂天（三界最高的境界），應當知道這仍然被稱為繫縛。這被稱為以諸緣起（事物相互依存的生起）的善巧智慧能夠隨順覺悟，對於已離系的有情卻仍然有繫縛的難以了知的性質。 什麼叫做有繫縛的有情卻有離系的難以了知的性質呢？譬如，多聞的聖弟子，由於接觸明觸（清晰的感官接觸）所產生的感受，在現世中不認為有真實的我，也不作這樣的設定。身壞命終之後，也不在那七識住（七種意識停留的境界）中設定一切有情眾，已經又在下續生識處（下一世的意識產生之處），又在彼生起識處（在那個地方產生意識之處）。當他對識住以及這兩個地方，以諸緣起的聖諦道理如實觀察時，成為阿羅漢（斷盡煩惱的聖者），或者慧解脫（通過智慧獲得解脫），或者俱解脫（通過禪定和智慧共同獲得解脫），具備八解脫靜慮等至（八種解脫的禪定境界）。他在現世中雖然可以親眼看到有生老死，但被稱為從生老死中獲得了解脫。雖然親眼看到領納各種感受，但被稱為從感受中獲得了解脫。雖然親眼看到有識名色（有意識和名色，即精神和物質），但被稱為從識名色中獲得了解脫。這被稱為以諸緣起的善巧智慧如實了知，有繫縛的有情卻有離系的難以了知的性質。由於這四種相狀，應當知道緣起被稱為甚深，最極甚深。
【English Translation】 English version: 'It is so.' If the mind is liberated, if someone asks, 'Does such a person exist?' one should not make a definite statement, according to the situation. If asked, 'Does such a person not exist?' 'Does such a person both exist and not exist?' 'Does such a person neither exist nor not exist?' one should not make a definite statement, according to the situation. Such a person, because of being led by excellent wisdom, does not make a definite statement. If someone says this is an ignorant person, it should be known that this is extreme ignorance, extreme wrong view. Furthermore, those heretics who hold such wrong views and practices, in the present life, based on the three kinds of false views mentioned earlier, either posit 'I' as having form, or posit 'I' as being formless, or posit 'I' as being small, or posit 'I' as being immeasurable. Just as in the present life, they falsely discriminate 'I' as being truly attainable, thereby generating views and positing, so too, it should be known, is the case for generating views and positing for others in the future through false discrimination. Although there are various false discriminations of 'I', only one type of Sakkāya-diṭṭhi (薩迦耶見) (self-view, the mistaken view that the aggregate of the five skandhas is 'I') is bound by latent defilements that have not been severed. Although gradually freed from bondage through inferior worldly paths, even up to the peak of existence (Bhavāgra 有頂, the highest realm of the three realms), it should be known that this is still called bondage. This is called being able to awaken in accordance with skillful wisdom of the pratītyasamutpāda (緣起) (interdependent origination), the difficult-to-know nature of a liberated being still having bondage. What is called the difficult-to-know nature of a bound being having liberation? For example, a well-learned noble disciple, because of the feeling arising from contact with clear touch, does not consider there to be a real 'I' in the present life, nor does he make such a positing. After the destruction of the body, he also does not posit all sentient beings in those seven abodes of consciousness (Satta viññāṇaṭṭhiti 七識住, seven states of consciousness), having already again been in the place where the subsequent consciousness arises, and again in the place where consciousness arises there. When he truly observes the abodes of consciousness and these two places with the noble truth of pratītyasamutpāda (緣起) (interdependent origination), he becomes an Arhat (阿羅漢) (a saint who has extinguished all defilements), or liberated by wisdom, or liberated by both (ubhatobhāga-vimutta 俱解脫, liberated by both samatha and vipassanā), possessing the meditative attainments of the eight liberations (Aṭṭha vimokkha 八解脫). Although he can clearly see birth, old age, and death in the present life, he is called liberated from birth, old age, and death. Although he clearly sees the reception of various feelings, he is called liberated from feelings. Although he clearly sees name and form with consciousness (viññāṇa-nāmarūpa 識名色, consciousness and name and form, i.e., mind and matter), he is called liberated from name and form with consciousness. This is called truly knowing with skillful wisdom of pratītyasamutpāda (緣起) (interdependent origination), the difficult-to-know nature of a bound being having liberation. Because of these four characteristics, it should be known that pratītyasamutpāda (緣起) (interdependent origination) is called profound, most extremely profound.
次嗢拖南曰。
異世俗勝義 法爾此作等 大空與分別 自作為其後
於此正法毗奈耶中。雖復愚智俱從前際至於中際。並由二種根本煩惱。整合如是有識之身。此身為緣于外所有情非情數名色所攝所緣境界。領納三受。然其智者。于彼一切前中后際。與彼愚者大有差別。當知此中。于其中際有差別者。謂由二種根本煩惱。整合如是有識之身。于現法中。此二皆斷。斷此二故。于當來世。無復有彼識所隨身。是即名為后際差別。問何緣智者成智者性。答于現法中所有集諦。及於后際所有苦諦。皆離系故。問何緣愚者成愚者性。答于斷彼二。無力能故。曾習聖教。名為智者。先已尋求智資糧。攝諸梵行故。于其聖教曾未修習。名為愚者。彼相違故。當知是名智者愚者前際差別。
複次于諸緣起。善巧多聞諸聖弟子。如實了知世俗勝義二諦道理。如實知故。于現法中有識身等所有諸法。了知無我。終不執彼為我我所。由於勝義得善巧故。無是邪執。于墮諸行相續自業所作有情。如實了知無有展轉所能作者。亦無不作有吉祥義。了知是已。遂正勤修煩惱離系。由於世俗得善巧故。遠離所有增益不實損減實事。彼現法中。于有識身先所造作。思所祈願。思所建立。由誓願故。即以聞思所成妙慧。緣起善
【現代漢語翻譯】 現代漢語譯本：
偈頌概要：
異世俗勝義，法爾此作等，大空與分別，自作為其後。
在此正法毗奈耶（Vinaya，戒律）中，無論是愚者還是智者，都從過去際到現在的中間階段，由兩種根本煩惱（貪和嗔）整合這樣的有識之身。此身作為因緣，對外在所有有情和非有情的事物，被名色所包含的所緣境界，領納三種感受（苦、樂、不苦不樂）。然而，智者對於過去、現在、未來的一切，與愚者有很大的差別。應當知道，在這其中，在中間階段有差別的人，是指由兩種根本煩惱整合這樣的有識之身，在現在法中，這兩種煩惱都被斷除。斷除這兩種煩惱的緣故，在未來的世間，不再有被識所隨的身。這就是所謂的未來際的差別。問：什麼原因使智者成為智者？答：因為在現在法中，所有的集諦（苦的根源），以及在未來際所有的苦諦（苦果），都脫離了束縛的緣故。問：什麼原因使愚者成為愚者？答：因為對於斷除這二者，沒有能力。曾經學習聖教，被稱為智者，因為先前已經尋求智慧的資糧，攝取各種梵行（清凈的行為）。對於聖教從未修習，被稱為愚者，因為與智者相反。應當知道，這是智者和愚者在過去際的差別。
其次，對於諸緣起（事物相互依存的關係），善於巧妙地聽聞佛法的聖弟子，如實地了知世俗諦（相對真理）和勝義諦（絕對真理）的道理。如實地了知，所以在現在法中，對於有識之身等所有諸法，了知無我（沒有永恒不變的自我），終究不會執著它們為『我』或『我的』。由於對於勝義諦得到了善巧，所以沒有這樣的邪見。對於墮入諸行（各種行為）相續的，由自身業力所造作的有情，如實地了知沒有輾轉的作者，也沒有不作的吉祥意義。了知這些之後，就精進地修習煩惱的解脫。由於對於世俗諦得到了善巧，遠離所有增益不實的和損減真實的事物。在現在法中，對於有識之身先前所造作的，思考所祈願的，思考所建立的，由於誓願的緣故，就以聞思所成的妙慧，善於緣起。
【English Translation】 English version:
Summary in verse:
Different worldly conventional truth, suchness this action etc., great emptiness and discrimination, self-action as its consequence.
Within this true Dharma-Vinaya (discipline), whether foolish or wise, from the past to the present, both are formed by two fundamental afflictions (greed and hatred) into this body of consciousness. This body, as a condition, towards all sentient and non-sentient beings outside, the objects of perception contained within name and form, experiences the three feelings (suffering, pleasure, neither suffering nor pleasure). However, the wise, regarding everything in the past, present, and future, are greatly different from the foolish. It should be known that among them, those who differ in the present are those who, formed by two fundamental afflictions into this body of consciousness, have both afflictions severed in the present life. Because of severing these two afflictions, in the future world, there will no longer be a body followed by consciousness. This is what is called the difference in the future. Question: What causes the wise to become wise? Answer: Because in the present life, all the Samudaya Satya (truth of the origin of suffering), and all the Dukkha Satya (truth of suffering) in the future, are liberated from bondage. Question: What causes the foolish to become foolish? Answer: Because they lack the ability to sever these two. Those who have studied the holy teachings are called wise, because they have previously sought the resources of wisdom, embracing various Brahmacharyas (pure conduct). Those who have never practiced the holy teachings are called foolish, because they are the opposite of the wise. It should be known that this is the difference between the wise and the foolish in the past.
Furthermore, for the noble disciples who are skilled in the arising of conditions (dependent origination) and have heard much of the Dharma, they truly understand the principles of the Samvriti Satya (conventional truth) and the Paramartha Satya (ultimate truth). Because they truly understand, in the present life, regarding all dharmas such as the body of consciousness, they know that there is no self (anatta, no permanent self), and they will never cling to them as 'me' or 'mine'. Because they are skilled in the Paramartha Satya, they have no such wrong views. Regarding sentient beings who have fallen into the continuous flow of actions (karma), created by their own karma, they truly understand that there is no transferring agent, nor is there any auspicious meaning in not acting. Having understood this, they diligently cultivate the liberation from afflictions. Because they are skilled in the Samvriti Satya, they are far from all that increases what is unreal and diminishes what is real. In the present life, regarding what the body of consciousness has previously created, what has been contemplated and wished for, what has been contemplated and established, because of vows, they are skilled in dependent origination with the wonderful wisdom gained from hearing and thinking.
巧為所依止。用奢摩他毗缽舍那修所成行。能隨悟入。又于識觸受想思身。歷觀為苦。又于愛身差別觀時。當知即是觀察集諦。彼於二諦有生滅智。如實了知。由因集故。如其所集。由因滅故。如其所滅。謂由定地世間作意。修習如是作意因緣。入諦現觀。彼于先時。於世間集及世間滅。由聞思慧。說名善見。亦名善知。由修慧故。名善思惟。今于聖諦入現觀時。名為善了。亦名善達。由盡所有如所有故。隨其次第。彼于爾時。由聞思慧。名趣正法。由修慧故。名近正法。由諦通達。名證正法。又由趣由近正法故。名到源底。由證正法故。名遍到源底。又有學慧。名入世間出沒妙慧。此無漏故。聖相續中而可得故。名為聖慧。能盡能出一切煩惱及諸苦故。名出離慧。最極究竟能通達故。名抉擇慧。彼既成就如是妙慧。復作是思。我當進斷後諸所有一切煩惱。即於此事多修習故。于修道中。出余煩惱。盡一切苦。如是顯示從初業地乃至獲得阿羅漢果所有正道。
複次由二因緣。于諸緣起及緣生法。建立二分差別道理。謂如所流轉故。及諸所流轉故。當知此中有十二支差別流轉。彼復如其所應。稱理因果次第流轉。又此稱理因果次第。無始時來展轉安立。名為法性。由現在世。名為法住。由過去世。名為法定。由未
來世。名法如性。非無因性故。名如性。非不如性如實因性故。名實性。如實果性故。名諦性。所知實性故。名真性。由如實智依處性故。名無倒性。非顛倒性。由彼一切緣起相應文字。建立依處性故。名此緣起順次第性。又此二種善巧多聞諸聖弟子。於三世中如實了知。遠離一切非理作意。于諸聖諦。能入現觀。于諸外道諸見趣中。能得離系。如前趣等。廣說應知。又彼緣起無始時來因果展轉。流轉相續。如來於此流轉實性。現等覺已。以微妙智。起正言詞。方便開示非生非作。當知此中無始時來。因果展轉。法住法性。由彼相應名句文身。為令解了隨順建立法住法界種性依處。
複次由二因緣。此作。此受。余作。余受。不應記別。云何為二。一者因果相屬一故。諸行相續前後異故。二者所餘作者受者不可得故。若於此論不受不執。以中道行如唯因果而正記別。亦無過失。
複次一切無我無有差別。總名為空。謂補特伽羅無我。及法無我。補特伽羅無我者。謂離一切緣生行。外別有實我不可得故。法無我者。謂即一切緣生諸行性。非實我。是無常故。如是二種。略攝為一。彼處說此名為大空。謂若有離世俗言說妄見為依。起如是見。立如是論。謂有別物異緣生法。或緣生法異彼屬彼。此依妄見非住梵
【現代漢語翻譯】 現代漢語譯本：來世。名稱和法的本性（Dharma nature）一樣。因為不是沒有原因的本性，所以稱為『如性』。因為不是不如實的本性，而是如實的因的本性，所以稱為『實性』。因為是如實的果的本性，所以稱為『諦性』。因為是所知的真實的本性，所以稱為『真性』。由於如實的智慧所依賴的本性，所以稱為『無倒性』，不是顛倒的本性。由於所有這些緣起相應的文字，建立所依賴的本性，所以稱為『此緣起順次第性』。而且這兩種善巧多聞的聖弟子，對於過去、現在、未來三世能夠如實地瞭解，遠離一切不合理的思慮，對於諸聖諦能夠進入現觀，對於所有外道的各種見解能夠得到解脫，如同前面的趣等，應該廣泛地瞭解。而且那緣起從無始以來，因果輾轉，流轉相續。如來對於這流轉的真實本性，完全覺悟之後，用微妙的智慧，發起正確的言辭，方便地開示非生非作。應當知道這其中從無始以來，因果輾轉，法住於法的本性，由於那些相應的名句文身，爲了使人理解，隨順地建立法住法界的種性所依賴之處。 其次，由於兩種因緣，『此作，此受』，『余作，余受』，不應該分別記別。哪兩種因緣呢？一是因果相互關聯是一體的，諸行的相續前後不同；二是其餘的作者和受者不可得。如果對於這個理論不接受也不執著，用中道的方式，只作為因果而正確地記別，也沒有過失。 其次，一切無我沒有差別，總的名稱是空。所謂補特伽羅（Pudgala，人）無我，以及法無我。補特伽羅無我，是指離開一切緣生的行之外，另外有真實的我是不可得的。法無我，是指一切緣生的諸行的本性，不是真實的『我』，因為是無常的。這兩種無我，概括為一種。在那裡說這叫做大空。如果有人離開世俗的言說，以虛妄的見解為依據，產生這樣的見解，立下這樣的論斷，認為有另外的事物不同於緣生法，或者緣生法不同於它而屬於它，這是依據虛妄的見解，不是安住于梵行。
【English Translation】 English version: The afterlife. Name and Dharma nature are the same. Because it is not a nature without cause, it is called 'Suchness' (如性). Because it is not an unreal nature, but a real causal nature, it is called 'Reality' (實性). Because it is a real resultant nature, it is called 'Truthfulness' (諦性). Because it is the real nature of what is known, it is called 'Veracity' (真性). Because of the nature relied upon by real wisdom, it is called 'Non-invertedness' (無倒性), not an inverted nature. Because all these interdependent arising corresponding words establish the nature relied upon, it is called 'This Dependent Arising Sequential Nature' (此緣起順次第性). Moreover, these two kinds of skillful and learned noble disciples can truly understand the three times—past, present, and future—and stay away from all unreasonable thoughts. They can enter the present observation of the Noble Truths and attain liberation from all the views of external paths, just like the previous interests, etc., which should be widely understood. Moreover, that dependent arising, from beginningless time, has been revolving and continuing through cause and effect. After the Tathagata (如來) fully awakened to the real nature of this revolution, with subtle wisdom, He initiated correct words and expediently revealed non-birth and non-action. It should be known that from beginningless time, cause and effect have been revolving, and the Dharma abides in the nature of the Dharma. Because of those corresponding names, phrases, and words, in order to make people understand, the abode of the Dharma realm's lineage is established in accordance. Furthermore, due to two causes, 'this does, this receives,' 'another does, another receives,' should not be distinguished separately. What are the two causes? First, the cause and effect are interconnected as one, and the succession of actions is different before and after. Second, the remaining doer and receiver are unattainable. If one neither accepts nor clings to this theory, but uses the Middle Way to correctly distinguish only as cause and effect, there is no fault. Furthermore, all non-self is without difference, and the general name is emptiness. So-called Pudgala (補特伽羅, person) non-self, and Dharma non-self. Pudgala non-self means that apart from all conditioned actions, there is no real self that can be attained. Dharma non-self means that the nature of all conditioned actions is not a real 'self' because it is impermanent. These two kinds of non-self are summarized as one. There it is said that this is called great emptiness. If someone departs from worldly speech and relies on false views, generating such views and establishing such arguments, thinking that there is another thing different from dependent arising, or that dependent arising is different from it and belongs to it, this is based on false views and is not abiding in pure conduct.
行。何以故。由如是見依止初空所治見轉。非此見者應解脫故。或復即于名色所攝緣生法中。依如前說三種妄見。起如是見。立如是論。命即是身。乃至廣說。如是亦非安住梵行。何以故。由如是見依第二空所治見轉非此見者。應解脫故。遠離如是二邪見邊。唯見因果名中道行。所知真如。名如實性。能知真如。名無倒性。于有諸行。假施設有。謂是諸行。諸行屬彼。若依勝義有如是者。彼一切行若滅若斷。云何可說此是諸行。或行屬彼。由於爾時如是二種不可得故。
複次由二因緣。當知施設所有緣起一切種相。謂總標舉。或別分別。云何為二。一如所有性故。二盡所有性故。云何如所有性。謂無明等諸緣生法。漸次相稱因果體性。及有此因未斷故。有彼果未斷。此未斷因生故。彼未斷果生。如是名為如所有性。云何盡所有性。謂無明等諸緣生行一切種相。如彼無明。是前際無智。乃至廣說差別體相。廣分別名。應知如前攝異門分。建立分別。如前應知。如是名為盡所有性。即依如是如所有性盡所有性。若總標舉。若別分別。先總標舉。說名為初后。即於此復廣開示。說名分別。
複次由二因緣。自作苦樂。不可施設。不可記別。如是他作。俱作。俱非所作。無因而生。當知亦爾。云何為二。一者諸行
【現代漢語翻譯】 現代漢語譯本：可以。為什麼呢？因為像這樣的見解，是依止於最初的空性所對治的見解而轉變的。不是持有這種見解的人，應該得到解脫。或者，又在名色所包含的緣生法中，依據前面所說的三種虛妄見解，產生這樣的見解，立下這樣的論斷：『命就是身』，乃至廣說。像這樣也不是安住于梵行。為什麼呢？因為像這樣的見解，是依止於第二種空性所對治的見解而轉變的，不是持有這種見解的人，應該得到解脫。遠離像這樣的兩種邪見邊，唯有見到因果，才叫做中道行。所知的真如（Tathata，事物的真實本性），叫做如實性（Bhūtatathatā，真實不虛的性質）。能夠知曉真如，叫做無倒性（Aviparītatva，沒有顛倒的性質）。對於存在著的諸行（Saṃskāra，有為法），假立施設為『有』，說這是諸行，諸行屬於它。如果依據勝義諦（Paramārtha-satya，最高的真理）來說，有像這樣的情況，那麼所有這些行，如果滅盡或斷絕，怎麼能說這是諸行，或者行屬於它呢？因為在那個時候，像這樣的兩種情況都不可得的緣故。 其次，由兩種因緣，應當知道施設所有緣起（Pratītyasamutpāda， dependent origination）的一切種相，就是總的標舉，或者分別的辨別。哪兩種呢？一是如所有性（Yathāvadbhāva，事物如其所有的性質）的緣故，二是盡所有性（Yāvadbhāva，事物所有方面的性質）的緣故。什麼是如所有性呢？就是無明（Avidyā， ignorance）等諸緣生法，漸次相稱的因果體性，以及有此因沒有斷絕的緣故，有彼果沒有斷絕；此沒有斷絕的因生起的緣故，彼沒有斷絕的果生起。像這樣叫做如所有性。什麼是盡所有性呢？就是無明等諸緣生行的一切種相，比如彼無明，是前際（Pūrvānta，過去）的無智，乃至廣說差別體相，廣泛分別名相，應當知道如前面《攝異門分》（Saṃgrahavastv-ādhikaraṇa，論事的集合）所建立的分別，如前面應當知道。像這樣叫做盡所有性。就是依據像這樣的如所有性、盡所有性，如果總的標舉，如果分別的辨別，先總的標舉，說名為初后，就在此又廣泛開示，說名分別。 其次，由兩種因緣，自己作苦樂，不可施設，不可記別。像這樣，他作、俱作、俱非所作、無因而生，應當知道也是這樣。哪兩種呢？一是諸行（Saṃskāra，有為法）
【English Translation】 English version: Yes. Why is that? Because such a view arises from relying on a view that is countered by the initial emptiness. Those who hold this view should not be liberated. Alternatively, within the conditioned phenomena encompassed by name and form (Nāmarūpa, mind and body), based on the three kinds of deluded views mentioned earlier, such a view arises, and such a thesis is established: 'Life is the same as the body,' and so on, extensively explained. Such a view is also not abiding in pure conduct (Brahmacarya, virtuous living). Why is that? Because such a view arises from relying on a view that is countered by the second emptiness. Those who hold this view should not be liberated. By avoiding such extremes of two wrong views, only seeing cause and effect is called the Middle Way. The true reality that is known (Tathata, suchness), is called reality (Bhūtatathatā, true reality). Being able to know true reality is called non-invertedness (Aviparītatva, non-perversion). Regarding existing phenomena (Saṃskāra, formations), there is a provisional designation of 'existence,' saying that these are phenomena, and the phenomena belong to it. If, according to ultimate truth (Paramārtha-satya, ultimate reality), there is such a case, then if all these phenomena are extinguished or cut off, how can it be said that these are phenomena, or that the phenomena belong to it? Because at that time, such two situations are unobtainable. Furthermore, due to two causes, one should know that the establishment of all aspects of dependent origination (Pratītyasamutpāda, dependent arising) involves both general indication and specific differentiation. What are the two? One is because of the nature of things as they are (Yathāvadbhāva, reality as it is), and the other is because of the nature of things in all their aspects (Yāvadbhāva, all-encompassing reality). What is the nature of things as they are? It refers to the causal nature of conditioned phenomena such as ignorance (Avidyā, lack of knowledge), which are gradually proportionate, and because this cause has not been severed, that effect has not been severed; because this unsevered cause arises, that unsevered effect arises. This is called the nature of things as they are. What is the nature of things in all their aspects? It refers to all aspects of conditioned phenomena such as ignorance. For example, that ignorance is the lack of knowledge of the past (Pūrvānta, the past extremity), and so on, extensively explaining the differences in nature, extensively differentiating the names. It should be known as established and differentiated in the previous section on the 'Collection of Different Topics' (Saṃgrahavastv-ādhikaraṇa, topics of collection). It should be known as before. This is called the nature of things in all their aspects. Based on such nature of things as they are and nature of things in all their aspects, whether generally indicated or specifically differentiated, first generally indicate, calling it the beginning and the end, and then extensively explain it, calling it differentiation. Furthermore, due to two causes, the creation of suffering and happiness by oneself cannot be established or specified. Likewise, the creation by others, the creation by both, the creation by neither, and arising without a cause should also be understood in the same way. What are the two? One is phenomena (Saṃskāra, formations)
如前所說無作用故。二者有餘作者有情不可得故。此中諸行無作用故。此受此領自作苦樂。不應道理。又彼有餘作者有情不可得故。余受余領不應道理。受所渴愛攝受他受。亦不應理。有諸緣故。諸受得生故。無因生亦不應理。是故遠離前之三種惡因論邊。后之一種無因論邊。覺瞭如前中道行教。勤修正行能盡眾苦。
瑜伽師地論卷第九十三 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九十四
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事緣起食諦界擇攝第三之二
複次嗢拖南曰。
觸緣見圓滿 實解不愛樂 法住智精進 生處等為后
於一切觸緣受有中。若諸沙門或婆羅門。
宣說無因惡因論者。如前請問。此作此受。乃至廣說。安住正法大師弟子。若勝若劣。略有三種無倒記別。一開自宗記。二伏他宗記。三有執無執雜染清凈記。當知此中。于彼所問無差別記。謂諸苦樂皆從緣生。是我宗致。斯則名為開自宗記。若於彼問作如是記。諸計苦樂自作他作俱作俱非無因而生。於一切處由觸生受。何用妄計自他作等。若觸因受現不可得。更求余因可為巧妙。然觸因受。既現可得故。求余因非為巧妙。如是記者。是則名為伏他
【現代漢語翻譯】 現代漢語譯本：正如前面所說，因為沒有作用的緣故。而且，不可能找到有剩餘的作者有情。因為這裡的一切行（saṃskāra）都沒有作用。因此，『此受此領，自作苦樂』是不合道理的。而且，因為不可能找到有剩餘的作者有情，所以『余受余領』也是不合道理的。渴愛（tṛṣṇā）攝受他受也是不合道理的。因為有各種因緣，各種受才能產生，所以無因生也是不合道理的。因此，應當遠離前面三種惡因論的邊見，以及後面一種無因論的邊見，覺悟並如前面所說的中道而行，勤奮修正行，就能徹底消除眾苦。
《瑜伽師地論》卷第九十三 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第九十四
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝事分中契經事緣起食諦界擇攝第三之二
複次，嗢拖南（uddhāna，綱要頌）曰：
觸緣見圓滿，實解不愛樂； 法住智精進，生處等為后。
在一切觸緣受有中，如果有些沙門（śrāmaṇa）或婆羅門（brāhmaṇa）宣說無因惡因論，就像前面請問的那樣，『此作此受』，乃至廣說。安住于正法的大師的弟子，無論是殊勝還是低劣，大致有三種沒有顛倒的記別：一是開自宗記，二是伏他宗記，三是有執無執雜染清凈記。應當知道，在這裡，對於他們所問的沒有差別的記別，就是『諸苦樂皆從緣生』，這是我宗的宗旨。這叫做開自宗記。如果對於他們的問題作這樣的記別：『諸計苦樂自作、他作、俱作、俱非無因而生，在一切處由觸生受，何用妄計自他作等？』如果觸因受現在不可得，再去尋求其他的因，還可以說是巧妙。然而觸因受既然現在可以得到，所以再去尋求其他的因就不是巧妙。』這樣記別，就叫做伏他。
【English Translation】 English version: As previously stated, it is because there is no function. Moreover, it is impossible to find a remaining agent sentient being. Because all actions (saṃskāra) here have no function. Therefore, 'this one experiences this, this one undergoes suffering and pleasure by oneself' is unreasonable. Furthermore, because it is impossible to find a remaining agent sentient being, 'another experiences, another undergoes' is also unreasonable. Craving (tṛṣṇā) embracing the experience of others is also unreasonable. Because there are various causes and conditions, various experiences can arise, so causeless arising is also unreasonable. Therefore, one should stay away from the extreme views of the aforementioned three kinds of evil-cause theories, as well as the latter kind of causeless theory, awaken to and practice the Middle Way as previously taught, diligently cultivate the correct practice, and be able to completely eliminate all suffering.
Yogācārabhūmi-śāstra, Scroll Ninety-Three Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll Ninety-Four
Said by Bodhisattva Maitreya
Translated under Imperial Order by Tripiṭaka Master Xuanzang Section on Collected Topics, Matters Related to Sūtras, Arising, Food, Truth, Realm Selection, Collection Three, Part Two
Furthermore, the summary verse (uddhāna) says:
Contact-condition, view-perfection, real-understanding, non-delight; Dharma-abiding, wisdom-diligence, place of birth, etc., as the latter.
Among all experiences arising from contact, if there are śrāmaṇas or brāhmaṇas who proclaim causeless or evil-cause theories, just as in the previous inquiry, 'this one acts, this one experiences,' and so on, extensively speaking. Disciples of the master who abide in the correct Dharma, whether superior or inferior, generally have three kinds of non-inverted distinctions: first, recording one's own doctrine; second, subduing others' doctrines; third, recording with or without attachment, defilement or purity. It should be known that, in this case, there is no difference in the recording of what they asked, which is 'all suffering and pleasure arise from conditions,' this is the tenet of my school. This is called recording one's own doctrine. If, in response to their question, one makes such a record: 'Those who calculate suffering and pleasure as self-made, other-made, both-made, or neither-made, arising without cause, in all places experience arises from contact, why falsely calculate self-made, other-made, etc.?' If the experience caused by contact is currently unobtainable, then seeking other causes could be considered skillful. However, since the experience caused by contact is currently obtainable, seeking other causes is not skillful.' Such a record is called subduing others.
宗記。所以者何。由二因緣。彼為摧伏。一者除唯根境識合。不能顯示余作者故。二者不能誹撥一切世間現量如理所得觸因緣故。又彼不能立自宗故。亦復不能破他宗故。名被摧伏。若於彼問作如是記。我亦唯依根境界識。假立自作他作俱作。若苦若樂。而於實我都無所執。汝於此中有邪執著故。不隨許。所以者何。若有執著即為雜染。若無執著即為清凈。云何名為若有執著。即為雜染。謂彼世間不聰慧者。若於前際有所執著。無明緣行。廣說如前。便於中際苦樂雜染。若於中際有所執著。彼亦如前。當於后際苦樂雜染。云何名為若無執著即為清凈。謂聰慧者。若於前際或於中際。不于諸行執我我所。彼於前際。諸受因滅已。般涅槃。或於后際。諸受因滅。當般涅槃。是名第三有執無執雜染清凈記。
複次若有棄捨無因惡因。于因生法五種因中。獲得正見。名見圓滿。於此正法及毗奈耶。不可轉故。亦得名為成正直見。由於涅槃意樂凈故。亦名成就於佛證凈。于所知境。智清凈故。由此三緣。如其次第。名于正法趣向親近。及與正證。云何名為從因生法五種因耶。一惡趣因。謂諸不善及不善根。二善趣因。謂一切善及諸善根。三于識住令識住因。謂四種食。四現法后法雜染因。謂一切漏。五清凈因。謂諦緣起。
【現代漢語翻譯】 現代漢語譯本：宗派的論述。為什麼這麼說呢？由於兩個原因，這些論述會被駁倒。第一，因為它們除了根、境、識的結合之外，不能指出其他的作者（能動者）。第二，因為它們不能反駁一切世間通過現量（直接感知）和如理作意（如實思考）所獲得的觸（感覺）的因緣。而且，這些論述既不能建立自己的宗義，也不能破斥他人的宗義，所以被稱為被駁倒。如果有人問他們，可以這樣回答：『我也只是依靠根、境界、識，假立自己所作、他人所作、共同所作，無論是苦還是樂。而對於真實的『我』，我沒有任何執著。』你在這裡有邪見執著，所以我不隨順你。為什麼呢？因為有執著就是雜染（不清凈），沒有執著就是清凈。什麼叫做『有執著就是雜染』呢？就是那些世間不聰明的人，如果對於過去有所執著，就會因為無明而產生行，詳細的說法如前所述，就會在中際（現在）產生苦樂的雜染。如果對於中際有所執著，情況也和前面一樣，將來也會在後際（未來）產生苦樂的雜染。什麼叫做『沒有執著就是清凈』呢？就是那些聰明的人，如果對於過去或者現在，不對於諸行執著『我』或者『我所』（屬於我的），那麼他們在過去，諸受的因滅盡后，就般涅槃（進入寂滅）；或者在未來，諸受的因滅盡后，將般涅槃。這就是第三種有執著和無執著導致雜染和清凈的論述。 再次，如果有人捨棄無因和惡因，在因生法的五種因中，獲得正見，就叫做見圓滿。對於這種正法和毗奈耶（戒律），因為不可改變，所以也叫做成就正直見。由於對涅槃的意樂清凈，也叫做成就對佛的證凈（信心清凈）。對於所知境，智慧清凈。由於這三種因緣，依次叫做對於正法趣向、親近以及正證。什麼叫做從因生法的五種因呢？第一是惡趣因，指一切不善和不善根。第二是善趣因，指一切善和諸善根。第三是令識住的因，指四種食（段食、觸食、思食、識食）。第四是現法（今生）和后法（來生）雜染因，指一切漏（煩惱）。第五是清凈因，指諦（四聖諦）和緣起。
【English Translation】 English version: The treatise on sectarian views. Why is this so? Because of two reasons, these views are refuted. First, because they cannot point to any other agent besides the combination of root (根), object (境), and consciousness (識). Second, because they cannot refute the causal conditions of contact (觸) obtained through direct perception (現量) and appropriate attention (如理作意) by all worldly beings. Moreover, these views can neither establish their own tenets nor refute the tenets of others, hence they are called refuted. If someone asks them, they can answer like this: 'I also only rely on root, object, and consciousness to falsely establish self-made, other-made, and jointly-made, whether it is suffering or happiness. And I have no attachment to a real 'self' (我). You have wrong views and attachments here, so I do not agree with you.' Why? Because having attachment is defilement (雜染), and having no attachment is purity (清凈). What is called 'having attachment is defilement'? It refers to those unintelligent people in the world who, if they are attached to the past, will generate actions (行) due to ignorance (無明), as described before, and will produce defilement of suffering and happiness in the present. If they are attached to the present, the situation is the same as before, and they will also produce defilement of suffering and happiness in the future. What is called 'having no attachment is purity'? It refers to those intelligent people who, if they do not cling to 'self' or 'what belongs to self' (我所) in the past or present, then in the past, after the causes of all feelings (受) have ceased, they will attain Parinirvana (般涅槃, complete extinction); or in the future, after the causes of all feelings have ceased, they will attain Parinirvana. This is the third kind of statement about how attachment and non-attachment lead to defilement and purity. Furthermore, if someone abandons causelessness and evil causes, and obtains right view among the five causes of causally arisen phenomena, it is called perfection of view. Because this right Dharma (正法, law) and Vinaya (毗奈耶, discipline) cannot be changed, it is also called achieving upright view. Because the intention for Nirvana (涅槃, extinction of suffering) is pure, it is also called achieving purity of faith in the Buddha's realization (證凈). Because wisdom is pure regarding the objects of knowledge. Due to these three conditions, in order, it is called approaching, drawing near to, and rightly realizing the right Dharma. What are the five causes of causally arisen phenomena? First is the cause of evil destinies, referring to all unwholesome deeds and unwholesome roots. Second is the cause of good destinies, referring to all wholesome deeds and wholesome roots. Third is the cause for maintaining consciousness, referring to the four kinds of food (段食, physical food; 觸食, sense impression; 思食, volition; 識食, consciousness). Fourth is the cause of defilement in the present life and future life, referring to all outflows (漏, afflictions). Fifth is the cause of purity, referring to the Truths (諦, Four Noble Truths) and Dependent Origination (緣起).
若有於此諸因自性。如實了知是其自性。於此因緣。如實了知是其因緣。于因緣滅。如實了知真實是滅。于趣滅道。如實了知真實是道。名見圓滿。觀緣生事乃至無明為邊際故。過此更無緣生因。觀唯由此。觀自義究竟。
複次略有三種。于現法中。真實寂滅。乃至壽量未永止息。恒相續轉所知境事。于彼有學正修行時。施設學性。于彼無學作是思惟。我一切盡不復當盡。盡無生智所思擇故。名思擇法。云何為三。一六處。二六處緣觸。三觸緣受。當知此中。所有多聞諸聖弟子。隨所領受。即于彼受如實遍知。又即于彼厭離。欲滅勤修正行。又能如實了知彼受觸所引生。觸復由彼六處引生。即于彼觸引因六處。厭離欲滅勤修正行。又于彼受觸及六處。一切實事。略攝為一。了知一切由無常滅名滅法。已於現法中。於此一切三種實事無常滅法。如前修行厭離欲滅。由此正行。名學常委。又由修行此正行故。無所造作。究竟解脫。是故說名擇法常委。為欲證得曾所未得。曾所未證。修行無間殷重方便。名學常委。為于所有現法樂住。無有退失。無間所作。殷重所作。由是說名擇法常委等。說一切事法增上名句文身。名為法界。諸有獲得無礙解故。名句文身隨欲自在。是故說名善達法界。由於法界善通達故。即于如是
【現代漢語翻譯】 現代漢語譯本：如果有人對於這些因的自性，如實地了知那就是它的自性；對於這些因緣，如實地了知那就是它的因緣；對於因緣的止滅，如實地了知真實就是止滅；對於趨向止滅的道路，如實地了知真實就是道路，這叫做見解圓滿。觀察緣起的事物，乃至以無明為邊際，超過這個範圍就沒有其他的緣起因了。觀察唯有這些，觀察自我的意義究竟。
其次，略有三種在現世中真實寂滅的情況。乃至壽命沒有完全終止，恒常相續運轉所知的境界事物。對於那些還在學習的人，在正確修行的時候，施設學習的性質；對於那些已經完成學習的人，這樣思惟：『我的一切都已窮盡，不會再有窮盡。』因為這是通過窮盡無生智所思擇的緣故，這叫做思擇法。什麼是這三種情況呢？一是六處（眼、耳、鼻、舌、身、意六種感覺器官），二是六處所緣的觸（感覺器官與外境的接觸），三是觸所緣的受（感受）。應當知道，在這裡，所有博學多聞的聖弟子，隨著所領受的感受，就在那感受上如實地遍知。又在那感受上厭離、想要止滅，勤奮地修正修行。又能如實地了知那感受是由觸所引發產生的，而觸又是由那六處所引發產生的，就在那觸的引發原因——六處上，厭離、想要止滅，勤奮地修正修行。又對於那感受、觸以及六處，一切真實的事物，概括地歸納為一，了知一切都是由無常而止滅的，叫做滅法。已經在現世中，對於這三種真實的事物——無常滅法，如前面所說的修行，厭離、想要止滅。由於這種正確的修行，叫做學習常委。又由於修行這種正確的修行，沒有造作，究竟解脫，所以說名叫擇法常委。爲了想要證得曾經沒有證得的，曾經沒有獲得的，修行沒有間斷，殷重方便，叫做學習常委。爲了對於所有現世的安樂住處，沒有退失，沒有間斷地所作，殷重地所作，因此說名叫擇法常委等。說一切事法的增上名句文身，叫做法界（Dharmadhatu）。諸位獲得無礙解的緣故，名句文身可以隨意自在，所以說名叫善達法界。由於對於法界善於通達的緣故，就在這樣的...
【English Translation】 English version: If someone, regarding the inherent nature of these causes, truly knows that is their inherent nature; regarding these conditions, truly knows that is their condition; regarding the cessation of conditions, truly knows that is truly cessation; regarding the path leading to cessation, truly knows that is truly the path, this is called complete vision. Observing the arising of conditioned things, even to the limit of Avidya (ignorance), beyond this there are no other causes for conditioned arising. Observing only these, observing the ultimate meaning of oneself.
Furthermore, there are briefly three kinds of true quiescence in the present life. Even until the lifespan has not completely ended, the objects of knowledge constantly and continuously revolve. For those who are still learning, when practicing correctly, the nature of learning is established; for those who have completed learning, they think thus: 'All of me is exhausted, and there will be no more exhaustion.' Because this is contemplated through the wisdom of the exhaustion of non-arising, this is called Dharmapravicaya (discrimination of phenomena). What are these three kinds? First, the six Ayatanas (sense bases: eye, ear, nose, tongue, body, and mind); second, the contact arising from the six Ayatanas (sense bases) ; third, the Vedana (feeling) arising from contact. It should be known that, here, all learned and wise noble disciples, along with the feelings they receive, truly and completely know those feelings. And also, in those feelings, they are disgusted, desire cessation, and diligently cultivate correct practice. And also, they can truly know that those feelings are caused by contact, and contact is caused by those six Ayatanas (sense bases), and in the causes of that contact—the six Ayatanas (sense bases)—they are disgusted, desire cessation, and diligently cultivate correct practice. And also, regarding those feelings, contact, and six Ayatanas (sense bases), all real things, briefly summarized as one, knowing that everything is extinguished due to impermanence, is called the law of extinction. Already in the present life, regarding these three kinds of real things—the law of impermanent extinction—cultivating as previously described, being disgusted, and desiring cessation. Due to this correct practice, it is called constant diligence in learning. And also, due to cultivating this correct practice, without fabrication, ultimate liberation, therefore it is said to be called constant diligence in Dharmapravicaya (discrimination of phenomena). In order to attain what has never been attained, what has never been realized, cultivating without interruption, with earnest and diligent means, is called constant diligence in learning. In order to not lose all the pleasant abodes of the present life, what is done without interruption, what is done diligently, therefore it is said to be called constant diligence in Dharmapravicaya (discrimination of phenomena), etc. Saying that the increasing names, phrases, and syllables of all things and laws is called the Dharmadhatu (the realm of phenomena). Because all have obtained unobstructed understanding, the names, phrases, and syllables can be freely used as desired, therefore it is said to be called skillful understanding of the Dharmadhatu (the realm of phenomena). Because of skillful understanding of the Dharmadhatu (the realm of phenomena), in such...
真實想義。更以餘名隨其所樂。差別宣說。乃至能於七日七夜或過彼量。辭辯無竭。復以如是差別種類。如實宣說。彼是有為思所造作動轉。羸頓如病如癰。乃至廣說。
複次當知。具解諸阿羅漢。略有六種記別所解。一有異門記別。二無異門記別。三智記別。四斷記別。五總記別。六別記別。有異門記別者。謂如有一或他請問。或復自然為欲令他于佛聖教多起恭敬故。如是記。我於今者無一疑惑。無異門記別者。謂作是記。我生已盡。乃至廣說。智記別者。謂有問言。云何知故。云何見故。彼生已盡便記別言。生緣盡故。彼生已盡。以如是相。記別自己善解脫智所攝盡智。名智記別。又即於此別記別者。謂即記別彼因緣有。又復記別彼生因緣因緣諸取。又復記別此諸取相。如實知故。如實見故。令取無有。總記別者。謂即於此一切所記。了知所有諸受皆苦。既了知已令彼生盡。如是記者。名總記別。斷記別者。謂即由彼內解脫故。一切貪愛因緣皆盡。如是記者。名斷記別。此斷記別。即如前說名別記別。此總記別。當知略由三種行相。謂薄伽梵所說諸結。我皆無有。是名最初斷總記別。謂諸有結皆永斷故。又我安住如是正念。由我安住此正念故。一切貪憂惡不善法能令畢竟不漏於心。是名第二斷總記別。謂恒
【現代漢語翻譯】 現代漢語譯本：真實想義。更以我的名義，隨著眾生所喜好的不同，差別地宣說佛法。乃至能夠七日七夜，或者超過這個時間，辭辯無盡。又以這樣的差別種類，如實地宣說。這些都是有為的，由思慮所造作，是動搖不定的，是虛弱的，如同疾病，如同癰瘡，乃至廣為宣說。
其次應當知道，完全理解佛法的阿羅漢（Arhat，已證得涅槃的聖人），大致有六種記別（記述和辨別）所理解的內容。第一種是有異門記別，第二種是無異門記別，第三種是智記別，第四種是斷記別，第五種是總記別，第六種是別記別。有異門記別是指，如果有人或者其他人請問，或者自然而然地爲了讓其他人對佛陀的聖教生起更多的恭敬心，這樣記述：『我現在沒有一絲一毫的疑惑』。無異門記別是指，這樣記述：『我生已盡』，乃至廣為宣說。智記別是指，如果有人問：『通過什麼知曉？通過什麼看見？』他回答說『因為生的因緣已經斷盡，所以我生已盡』。以這樣的方式，記述自己善於解脫的智慧所包含的盡智（對苦的止息的智慧），稱為智記別。又，就在這智記別中，別記別是指，記述那個因緣的存在。又記述那個生起因緣的因緣，也就是各種執取（取著）。又記述這些執取的相狀，因為如實地知曉，如實地看見，所以使執取不再存在。總記別是指，就在這一切所記述的內容中，了知所有感受都是苦的。既然了知了，就使這些苦的生起斷盡。這樣記述，稱為總記別。斷記別是指，因為內在的解脫，一切貪愛的因緣都斷盡了。這樣記述，稱為斷記別。這個斷記別，就像前面所說的，稱為別記別。這個總記別，應當知道大致由三種行相構成：薄伽梵（Bhagavan，佛陀的尊號）所說的各種結縛（煩惱），我都沒有了。這是最初的斷總記別，因為各種有結（導致輪迴的煩惱）都永遠斷除了。我又安住在這樣的正念（正確的念頭）中，由於我安住于這種正念，一切貪慾、憂愁、惡不善法都能夠完全不漏於心。這是第二種斷總記別，因為恒常
【English Translation】 English version: The true meaning of thought. Furthermore, using my name, according to what beings delight in, explain the Dharma differently. Even to the point of being able to speak tirelessly for seven days and seven nights, or even longer. And again, with such different kinds, truthfully explain. These are all conditioned, created by thought, are unstable, weak, like a disease, like a sore, and so on, explained extensively.
Furthermore, it should be known that Arhats (Arhat, a saint who has attained Nirvana) who fully understand the Dharma, roughly have six kinds of discriminations (descriptions and distinctions) of what is understood. The first is discrimination with different aspects, the second is discrimination without different aspects, the third is discrimination of wisdom, the fourth is discrimination of cessation, the fifth is general discrimination, and the sixth is specific discrimination. Discrimination with different aspects refers to, if someone or another asks, or naturally, in order to cause others to have more respect for the Buddha's teachings, they describe it this way: 'I have not a single doubt now.' Discrimination without different aspects refers to describing it this way: 'My birth is exhausted,' and so on, explained extensively. Discrimination of wisdom refers to, if someone asks: 'Through what is it known? Through what is it seen?' They answer, 'Because the causes and conditions of birth have been exhausted, therefore my birth is exhausted.' In this way, describing the wisdom of exhaustion (wisdom of the cessation of suffering) contained in one's own wisdom of good liberation, is called discrimination of wisdom. Also, within this discrimination of wisdom, specific discrimination refers to describing the existence of that cause and condition. And also describing the causes and conditions of that arising cause, that is, various attachments (grasping). And also describing the characteristics of these attachments, because they are truly known and truly seen, therefore causing attachments to no longer exist. General discrimination refers to, within all that is described, knowing that all feelings are suffering. Since it is known, causing the arising of these sufferings to cease. Describing it this way is called general discrimination. Discrimination of cessation refers to, because of inner liberation, all causes and conditions of craving are exhausted. Describing it this way is called discrimination of cessation. This discrimination of cessation, as mentioned earlier, is called specific discrimination. This general discrimination, it should be known, is roughly composed of three aspects: All the bonds (afflictions) spoken of by the Bhagavan (Bhagavan, the Buddha's honorific title), I do not have. This is the initial general discrimination of cessation, because all bonds of existence (afflictions that lead to reincarnation) are forever severed. And I abide in such right mindfulness (correct thought), because I abide in this right mindfulness, all greed, sorrow, evil, and unwholesome dharmas are able to completely not leak into the mind. This is the second general discrimination of cessation, because constantly
住故。又於此中自無憍慢。是名第三斷總記別。謂無有餘增上慢故。如是總說有六記別。
複次有三種法。是諸世間所愛所樂。依內而說。一者勢力。二者妙色。三者壽命。復有違害如是三法。能引所治不可愛樂三種別法。一者疾病。二者衰老。三者夭沒。若於三學起邪行時。便不堪任超越疾病衰老夭沒。若於三學起正行時。即能超越如是三事。云何三學。一增上戒學。二增上心學。三增上慧學。云何名為依止所有增上戒學起諸邪行。謂如有一。于初學中有所毀犯。或觀于自或觀於他無有羞恥。既自安住無羞恥已。便於一切惡不善法。不自防護。既于彼法不自護。已於佛法僧不起恭敬。于諸所學教授教誡。都無敬忌。由是因緣。若於此事他正諫舉。便於彼言不能忍受。自亦于彼默不與語。于處非處能正諫舉補特伽羅。憎背遠避。於行邪行同己法者。親近交遊。好共安止。由與惡友共安止故。于諸賢聖尚生憎背。況當詣彼躬申敬覲。設復往彼為說正法。憎背聖故。而不欲聞。設暫屬耳心無敬順。唯懷違諍不為知解。而有聽聞于處非處分別正行諸智論中。不樂安住。彼由內懷違諍心故。雖有聽聞。而不信受。亦不依行。又諸賢聖默不與語。作是思惟。如是行者不堪與語教授教誡。彼既自然無法自制。又為賢聖之所棄
【現代漢語翻譯】 現代漢語譯本 安住的緣故。並且在這種情況下，自身沒有絲毫的驕慢。這被稱為第三種斷除總的記別，意思是說沒有其餘的增上慢的緣故。像這樣總的說來，有六種記別。
其次，有三種法是世間所喜愛和樂於追求的，從內在來說，一是勢力，二是美妙的容色，三是壽命。同時也有違背和損害這三種法的，能引來與之相反的、不可愛樂的三種別法，一是疾病，二是衰老，三是夭折。如果對於三種學問生起邪行的時候，便不能夠超越疾病、衰老和夭折。如果對於三種學問生起正行的時候，就能夠超越這三種事情。什麼是三種學問呢？一是增上戒學（提升戒律的學問），二是增上心學（提升心性的學問），三是增上慧學（提升智慧的學問）。什麼叫做依止所有增上戒學而生起各種邪行呢？就是說，如果有一個人，在最初的學戒中有所毀犯，或者觀察自己，或者觀察他人，都沒有羞恥之心。既然自己安住在沒有羞恥的狀態，便對於一切惡和不善法，不自我防護。既然對於這些法不自我防護，對於佛、法、僧（佛教三寶）就不生起恭敬之心。對於所學習的教授和教誡，都沒有敬畏之心。由於這樣的因緣，如果對於這件事，他人正確地勸諫和舉發，便對於他的話不能忍受。自己也因此沉默不語。對於在適當或不適當的時候能夠正確勸諫和舉發的補特伽羅（人），憎恨、背離、遠離。對於行為邪行、與自己同類的人，親近交往，喜歡共同安住。由於與惡友共同安住的緣故，對於賢聖尚且產生憎恨和背離，更何況去拜訪他們，親自表達敬意呢？即使去到那裡，為他說正法，因為憎恨賢聖的緣故，也不想聽聞。即使暫時聽了一下，心中也沒有敬順之意，只是懷著違背和爭論，不爲了解。對於在適當或不適當的時候分別正行的各種智慧理論中，不喜歡安住。他由於內心懷著違背和爭論的心，即使聽了，也不相信和接受，也不按照去做。又對賢聖沉默不語，這樣思惟：像這樣的人，不值得與他說話，教授和教誡。他既然自然而然地無法自我控制，又被賢聖所拋棄。
【English Translation】 English version Because of abiding. Moreover, in this, one has no arrogance. This is called the third severance of general distinguishing, meaning there is no remaining superior arrogance. Thus, generally speaking, there are six distinctions.
Furthermore, there are three things that are loved and desired by all beings in the world, speaking from within: first, power; second, beautiful appearance; and third, longevity. There are also three separate things that are contrary to and harmful to these three, which bring about the opposite of what is loved and desired: first, disease; second, old age; and third, premature death. If one engages in wrong conduct with respect to the three learnings, then one is incapable of transcending disease, old age, and premature death. If one engages in right conduct with respect to the three learnings, then one is capable of transcending these three things. What are the three learnings? First, superior discipline learning (Adhisila-siksa); second, superior mind learning (Adhicitta-siksa); and third, superior wisdom learning (Adhiprajna-siksa). What is called engaging in wrong conduct based on superior discipline learning? It means that if someone commits offenses in the initial learning, whether observing oneself or observing others, they have no sense of shame. Since they abide in a state of shamelessness, they do not protect themselves from all evil and unwholesome dharmas. Since they do not protect themselves from these dharmas, they do not generate respect for the Buddha (the awakened one), the Dharma (the teachings), and the Sangha (the community). They have no reverence or fear for the teachings and instructions they have learned. Because of this, if others correctly advise and point out their faults, they cannot tolerate their words. They also remain silent and do not speak to them. They hate, turn away from, and avoid those individuals (Pudgala) who can correctly advise and point out what is appropriate and inappropriate. They associate with and enjoy staying with those who engage in wrong conduct and share their views. Because they enjoy staying with bad friends, they even develop hatred and aversion towards the virtuous and noble ones, let alone visiting them and personally expressing their respect. Even if they go there and the right Dharma is spoken to them, because they hate the virtuous, they do not want to hear it. Even if they listen briefly, their minds have no respect or obedience, but only harbor opposition and contention, not seeking understanding. They do not enjoy dwelling in the wise discussions that distinguish right conduct in appropriate and inappropriate situations. Because they harbor opposition and contention in their hearts, even if they hear, they do not believe or accept it, nor do they act accordingly. Furthermore, they remain silent and do not speak to the virtuous and noble ones, thinking: 'Such a person is not worth speaking to, teaching, or instructing.' Since they naturally cannot control themselves, they are also abandoned by the virtuous and noble ones.
舍。于其內心恒不寂靜。外身語意猥雜而住。勃惡貪婪強口憍傲。于如是事不見過罪。多所毀犯不如法悔。由數習故。漸次毀犯一切尸羅。當知是名依止所有增上戒學起諸邪行。與此相違。當知即是依止所有增上戒學所起正行。云何名為依止所有增上心學起諸邪行。謂於行時不如正理。執取境界諸相隨好。由是因緣。發起妄念。即于其中不觀過患。煩惱生已堅執不捨。由是因緣。不正知住。或於住時居遠離處無有第二。即以忘念不正知住為所依止。心外馳散。如是名為依止所有增上心學起諸邪行。與此相違。當知即是依止所有增上心學所起正行。云何名為依止所有增上慧學起諸邪行。謂如有一。離近賢聖。依近惡友。聞不正法。勝解為因。不如正理思擇諸法。于諸惡欲及諸惡見。喜樂受行。或於廣大所學所得微妙法中。而自輕蔑。如是名為依止所有增上慧學起諸邪行。與此相違。當知即是依止所有增上慧學所起正行。此中異生補特伽羅。依止如是三種學中所起邪行。無有堪能超異生地。無倒趣入正性離生。永斷三結。由不永斷三種結故。無有堪能依止修道得阿羅漢。于現法中無餘永斷貪瞋癡等一切煩惱。超越當來疾病衰老及以夭沒。與此相違。當知即是於三學中。如實正行一切白品。廣說乃至。超越當來疾病衰老及以
【現代漢語翻譯】 現代漢語譯本： 捨棄。他們的內心總是無法平靜。外在的身語意行為粗俗混雜。充滿憤怒、邪惡、貪婪、強辯和傲慢。對於這些行為，看不到其中的過失和罪惡。經常違犯戒律，並且不如法懺悔。由於多次習染這些惡習，逐漸地毀犯一切尸羅（戒律）。應當知道，這被稱為依止增上戒學而生起的各種邪行。與此相反，應當知道就是依止增上戒學而生起的正行。
什麼叫做依止增上心學而生起的各種邪行呢？就是在禪定修行時，不如理如法地執取境界的各種相和隨好。由於這個原因，生起虛妄的念頭。並且對於這些念頭，不觀察其中的過患。煩惱產生后，就堅執不放。由於這個原因，不能保持正知。或者在安住時，居住在遠離之處，沒有同伴。就以忘念和不正知作為依靠，心向外馳散。這叫做依止增上心學而生起的各種邪行。與此相反，應當知道就是依止增上心學而生起的正行。
什麼叫做依止增上慧學而生起的各種邪行呢？就是說，如果有人，遠離親近賢聖，親近惡友，聽聞不正的佛法，以錯誤的理解為原因，不如理如法地思擇諸法，對於各種惡欲和各種惡見，喜好、樂於接受和實行。或者對於通過廣泛學習所獲得的微妙佛法，卻自我輕視。這叫做依止增上慧學而生起的各種邪行。與此相反，應當知道就是依止增上慧學而生起的正行。
異生補特伽羅（凡夫）依止這三種學中所生起的邪行，沒有能力超越凡夫地，無法正確地趣入正性離生（證悟），永遠斷除三結（身見、戒禁取見、疑）。由於不能永遠斷除這三種結，就沒有能力依止修道而證得阿羅漢果，在現世中無法徹底斷除貪、嗔、癡等一切煩惱，超越未來的疾病、衰老以及夭折。與此相反，應當知道這就是在三種學中，如實地奉行一切善法，廣泛地說，乃至超越未來的疾病、衰老以及夭折。
【English Translation】 English version: Abandoning. Their inner minds are constantly restless. Their external actions of body, speech, and mind are vulgar and mixed up. Full of anger, wickedness, greed, contentiousness, and arrogance. Regarding these matters, they do not see the faults and transgressions. They frequently violate the precepts and do not repent properly. Due to repeatedly practicing these bad habits, they gradually violate all Śīla (precepts). It should be known that this is called the arising of various wrong practices based on the increased learning of precepts. The opposite of this should be known as the right practice arising from the increased learning of precepts.
What is called the arising of various wrong practices based on the increased learning of mind? It is that during meditation practice, one improperly grasps the various characteristics and secondary features of the objects of perception. Due to this reason, false thoughts arise. And regarding these thoughts, one does not observe their faults. Once afflictions arise, one stubbornly clings to them and does not let go. Due to this reason, one cannot maintain right awareness. Or when abiding, residing in a remote place without a companion, one relies on forgetfulness and lack of right awareness, and the mind wanders outward. This is called the arising of various wrong practices based on the increased learning of mind. The opposite of this should be known as the right practice arising from the increased learning of mind.
What is called the arising of various wrong practices based on the increased learning of wisdom? It means that if someone distances themselves from virtuous and wise individuals, associates with bad friends, listens to incorrect Dharma, and due to wrong understanding, improperly contemplates the Dharma, they delight in, enjoy, accept, and practice various evil desires and evil views. Or regarding the subtle Dharma obtained through extensive learning, they belittle themselves. This is called the arising of various wrong practices based on the increased learning of wisdom. The opposite of this should be known as the right practice arising from the increased learning of wisdom.
An ordinary being (Pudgala) relying on the wrong practices arising from these three learnings, does not have the ability to transcend the state of an ordinary being, cannot correctly enter into the realization of suchness (Pravrtti), and permanently cut off the three bonds (Saṃyojana) (self-view, clinging to rites and rituals, and doubt). Because they cannot permanently cut off these three bonds, they do not have the ability to rely on the path of cultivation to attain Arhatship, and in this present life, they cannot completely eradicate all afflictions such as greed, hatred, and delusion, and transcend future illness, old age, and premature death. The opposite of this should be known as truly practicing all virtuous qualities in the three learnings, extensively speaking, even transcending future illness, old age, and premature death.
夭沒。
複次若有苾芻。具凈尸羅。住別解脫清凈律儀。增上心學增上力故。得初靜慮近分所攝勝三摩地。以為依止。增上慧學增上力故。得法住智及涅槃智。用此二智以為依止。先由四種圓滿。遠離受學轉時。令心解脫一切煩惱。得阿羅漢。成慧解脫。此中雲何名法住智。謂如有一。聽聞隨順緣性緣起無倒教已。于緣生行因果分位。住異生地。便能如實以聞思修所成作意。如理思惟。能以妙慧悟入信解苦真是苦。集真是集。滅真是滅。道真是道。諸如是等如其因果安立法中所有妙智。名法住智。又復云何名涅槃智。謂彼法爾。若於苦集滅道。以其妙慧。悟入信解是真苦集滅道諦時。便於苦集住厭逆想。于滅涅槃起寂靜想。所謂究竟寂靜微妙。棄捨一切生死所依。乃至廣說。如是依止彼法住智。及因於苦若苦因緣。住厭逆想。便於涅槃能以妙慧悟入信解。為寂靜等。如是妙智。名涅槃智。
複次于善說法毗奈耶中。諸聰慧者。正觀六種圓備。現前足能發起勤精進住。云何名為六種圓備。一大師圓備。二聖教圓備。三聖教易入圓備。四證得自義無上圓備。五一切如理無間宣說圓備。六有聖言將圓備。云何名為大師圓備。謂諸如來成就十力四無所畏如是等。名大師圓備。云何名為聖教圓備。謂自稱言。我今已
【現代漢語翻譯】 現代漢語譯本：夭沒（死亡）。
再者，如果有比丘，具足清凈的戒律（尸羅，道德行為），安住于別解脫戒的清凈律儀中，由於增上心學的增上力量，獲得初禪的近分定所攝的殊勝三摩地（專注狀態），以此作為依靠。由於增上慧學的增上力量，獲得法住智（對法的如實認知）及涅槃智（對涅槃的如實認知）。用這兩種智慧作為依靠，先由四種圓滿，遠離受學轉變的時候，使心解脫一切煩惱，證得阿羅漢果位，成就慧解脫。這裡面，什麼叫做『法住智』呢？就是說，如果有人，聽聞隨順緣起性、緣起的無顛倒教法之後，對於緣生行的因果分位，安住于異生地的狀態，便能夠如實地以聽聞、思惟、修習所成的作意，如理思惟，能夠以妙慧悟入信解：苦諦（苦的真理）真是苦，集諦（苦的根源的真理）真是集，滅諦（苦的止息的真理）真是滅，道諦（通往苦的止息的道路的真理）真是道。諸如此類，如其因果安立法中所有的妙智，叫做『法住智』。又，什麼叫做『涅槃智』呢？就是說，自然而然地，如果對於苦、集、滅、道，以其妙慧，悟入信解是真正的苦集滅道諦時，便對於苦、集生起厭惡、違逆的想法，對於滅（涅槃）生起寂靜的想法，所謂究竟寂靜微妙，棄捨一切生死所依，乃至廣說。像這樣依靠彼法住智，以及因為苦或者苦的因緣，生起厭惡、違逆的想法，便對於涅槃能夠以妙慧悟入信解，認為是寂靜等等。像這樣的妙智，叫做『涅槃智』。
再者，在善於說法（毗奈耶，戒律）之中，諸位聰慧的人，正確地觀察六種圓備，現前就能夠發起勤奮精進的安住。什麼叫做六種圓備呢？一是大師圓備，二是聖教圓備，三是聖教易入圓備，四是證得自義無上圓備，五是一切如理無間宣說圓備，六是有聖言將圓備。什麼叫做大師圓備呢？就是說諸如來成就十力（如來所具有的十種力量），四無所畏（如來所具有的四種無所畏懼的品質）等等，叫做大師圓備。什麼叫做聖教圓備呢？就是自己宣稱說：『我現在已』
【English Translation】 English version: Death.
Furthermore, if there is a Bhikshu (monk), possessing pure Shila (moral conduct), abiding in the pure precepts of Pratimoksha (individual liberation), through the increased power of Adhicitta-shiksha (higher mind training), attains the excellent Samadhi (concentration state) included in the Upachara (proximity) of the first Dhyana (meditative absorption), using this as a basis. Through the increased power of Adhiprajna-shiksha (higher wisdom training), attains Dharma-sthiti-jnana (knowledge of the abiding of Dharma) and Nirvana-jnana (knowledge of Nirvana). Using these two knowledges as a basis, first, through four kinds of perfections, when turning away from learning and practice, causes the mind to be liberated from all afflictions, attains Arhatship (one who is worthy), and achieves Prajna-vimukti (wisdom liberation). Here, what is called 'Dharma-sthiti-jnana'? It means that if someone, after hearing the non-inverted teachings that accord with the nature of dependent origination and arising, regarding the causal and consequential aspects of conditioned phenomena, while abiding in the state of an ordinary being, is able to truly, through the mental effort developed by hearing, thinking, and meditating, contemplate in accordance with reason, and is able to realize and understand with subtle wisdom that: suffering is truly suffering, the origin is truly the origin, cessation is truly cessation, the path is truly the path. All such subtle wisdom in the establishment of Dharma according to its causes and effects is called 'Dharma-sthiti-jnana'. Furthermore, what is called 'Nirvana-jnana'? It means that naturally, if regarding suffering, origin, cessation, and the path, with subtle wisdom, one realizes and understands that they are the true suffering, origin, cessation, and path, then towards suffering and origin, one dwells in thoughts of aversion and opposition, and towards cessation (Nirvana), one generates thoughts of tranquility, that is, ultimate tranquility and subtlety, abandoning all that is relied upon for birth and death, and so on, extensively explained. Thus, relying on that Dharma-sthiti-jnana, and because of suffering or the causes of suffering, dwelling in thoughts of aversion and opposition, one is able to realize and understand Nirvana with subtle wisdom, considering it to be tranquility, and so on. Such subtle wisdom is called 'Nirvana-jnana'.
Furthermore, in the well-spoken Dharma (teachings) and Vinaya (discipline), wise individuals, correctly observing the six kinds of endowments, are able to presently initiate diligent and persevering abiding. What are the six kinds of endowments? First, the endowment of the Master; second, the endowment of the Holy Teaching; third, the endowment of the Holy Teaching being easy to enter; fourth, the endowment of unsurpassed attainment of one's own benefit; fifth, the endowment of explaining everything in accordance with reason without interruption; sixth, the endowment of having Holy Words to guide. What is called the endowment of the Master? It means that the Tathagatas (Buddhas) have achieved the Ten Powers (ten powers of a Buddha), the Four Fearlessnesses (four kinds of fearlessness a Buddha possesses), and so on, which is called the endowment of the Master. What is called the endowment of the Holy Teaching? It means proclaiming oneself: 'I have now'
處大仙尊位。能轉梵輪。于大眾中正師子吼。開示一切順逆緣起寂滅涅槃如是等。名聖教圓備。云何名為聖教易入圓備。謂此聖教所有文句。其性明顯其義甚深。由此聖教能正開發諸甚深義故。說文句其性明顯其義甚深。如是名為聖教易入圓備。云何名為證得自義無上圓備。謂無沙門或婆羅門。于如來所。能正開覺通慧為勝。是故於他證得自義所應得義。所應覺義。唯有如來所說法教。為妙為上。若過於此言辭路絕。如是名為證得自義無上圓備。云何名為一切如理無間宣說圓備。謂諸如來所說法教。普為一切人天開示無倒。開示於一切法。不作師卷。無遺開示。如是名為一切如理無間宣說圓備。云何名為有聖言將圓備。謂有能斷一切疑惑。及能生起一切善根。一切善法所依大信。現量可得安足之所大師現前。如是名為有聖言將圓備。諸聰慧者。正觀此六圓備。現前足能發起勤精進住。於三學中。依增上戒修習瑜伽。依增上心修不放逸。依增上慧于大師教。修瑜伽行。若有安住懈怠心者。當知希求二種過患。一者希求現法當來能生眾苦一切煩惱雜染。憂苦不安隱住。二者希求退失所有未證已證一切善法。退失能引能往善趣涅槃大義。與此相違。勤精進者。當知希求二種勝利。此精進者。于諸善法未證能證無退失時。能辦
【現代漢語翻譯】 現代漢語譯本 處於大仙尊的地位，能夠轉動梵輪（指佛法），在大眾之中發出真正的獅子吼（比喻佛陀說法無畏），開示一切順緣、逆緣的生起、寂滅和涅槃等等，這叫做聖教圓備。 什麼叫做聖教易入圓備？是指此聖教所有的文句，其性質明顯，其意義甚深，由此聖教能夠正確地開發諸甚深的意義，所以說文句其性質明顯，其意義甚深，這樣叫做聖教易入圓備。 什麼叫做證得自義無上圓備？是指沒有沙門（出家修道者）或婆羅門（古印度祭司），在如來（佛陀）那裡，能夠正確地開悟，通達智慧勝過如來。因此，對於他人證得自義所應該得到的意義，所應該覺悟的意義，只有如來說法的教導，最為微妙，最為殊勝。如果超過這個，言語就無法表達了。這樣叫做證得自義無上圓備。 什麼叫做一切如理無間宣說圓備？是指諸如來所說的法教，普遍地為一切人天開示，沒有顛倒，開示一切法，不保留，沒有遺漏地開示。這樣叫做一切如理無間宣說圓備。 什麼叫做有聖言將圓備？是指有能夠斷除一切疑惑，以及能夠生起一切善根，一切善法所依賴的大信心，現量可以得到安足之處，大師（佛陀）現前。這樣叫做有聖言將圓備。 聰慧的人，正確地觀察這六種圓備，現在就能夠發起勤奮精進，安住於三學（戒、定、慧）之中，依靠增上戒修習瑜伽（相應），依靠增上心修不放逸，依靠增上慧對於大師（佛陀）的教導，修習瑜伽行。 如果有人安住于懈怠的心，應當知道希求兩種過患：一是希求現世和未來能夠產生眾苦的一切煩惱雜染，憂愁痛苦不安穩的住處；二是希求退失所有未證得和已證得的一切善法，退失能夠引導前往善趣和涅槃的大義。 與此相反，勤奮精進的人，應當知道希求兩種勝利：這種精進的人，對於諸善法，未證得能夠證得，沒有退失的時候，能夠成辦。
【English Translation】 English version Abiding in the position of a great celestial honored one, capable of turning the Brahma wheel (referring to the Dharma), uttering a true lion's roar (a metaphor for the Buddha's fearless teaching) in the assembly, revealing all favorable and unfavorable conditions of arising, cessation, and Nirvana, etc., this is called the perfection of the Holy Teaching. What is called the perfection of the Holy Teaching that is easy to enter? It refers to all the sentences and phrases of this Holy Teaching, whose nature is clear and whose meaning is profound. Because this Holy Teaching can correctly develop all profound meanings, it is said that the sentences and phrases are clear in nature and profound in meaning. This is called the perfection of the Holy Teaching that is easy to enter. What is called the unsurpassed perfection of attaining one's own meaning? It refers to no Shramana (ascetic) or Brahmin (ancient Indian priest) at the Tathagata's (Buddha's) place being able to correctly awaken and have wisdom surpassing the Tathagata. Therefore, regarding the meaning that others should attain in realizing their own meaning, the meaning that should be awakened to, only the teachings spoken by the Tathagata are the most subtle and supreme. If it exceeds this, words cannot express it. This is called the unsurpassed perfection of attaining one's own meaning. What is called the perfection of speaking without interruption in accordance with reason? It refers to the Dharma teachings spoken by the Tathagatas, universally revealing to all humans and devas without inversion, revealing all Dharmas without reservation, revealing without omission. This is called the perfection of speaking without interruption in accordance with reason. What is called the perfection of having a Holy Word leader? It refers to having the ability to cut off all doubts, and the ability to generate all good roots, the great faith upon which all good Dharmas rely, the place of reliable refuge that can be obtained through direct perception, with the great teacher (Buddha) present. This is called the perfection of having a Holy Word leader. Wise people, correctly observing these six perfections, are now able to arouse diligence and perseverance, abiding in the three learnings (discipline, concentration, wisdom), relying on higher discipline to practice Yoga (correspondence), relying on higher mind to practice non-negligence, relying on higher wisdom to practice Yoga conduct in accordance with the teachings of the great teacher (Buddha). If someone abides in a lazy mind, they should know that they seek two faults: first, seeking all the defilements of afflictions that can produce suffering in the present and future, a dwelling place of sorrowful suffering and instability; second, seeking to lose all the good Dharmas that have not been attained and have been attained, losing the great meaning that can lead to good destinies and Nirvana. In contrast to this, diligent and persevering people should know that they seek two victories: such diligent people, regarding all good Dharmas, are able to attain what has not been attained, and when there is no loss, they are able to accomplish.
自義他義俱義。云何名為能辦自義。謂出家已。由其二相。說名有果。一者證得煩惱離系究竟涅槃。謂離系果。二者能起世間勝樂。謂往善趣樂異熟果。云何名為能辦他義。謂廣為他宣說法要。令其能往世間善趣。究竟涅槃。云何名為能辦俱義。謂自修治凈福田。性堪任受用從凈信邊所得如法衣服等事。由此受用攝養己身。令其能順一切善品。又能令他於己所作得大果報。謂于當來往善趣故。得大勝利。謂當獲得財寶僕從皆圓滿故。得大榮盛。謂當獲得壽命色力樂辯才等自圓滿故。得大修廣。謂即于上所得三處。長時隨逐無間斷故。由四種相。應知世尊所說聖教名善說法。一能趣寂靜。能令證得有餘依涅槃界故。二能般涅槃能令證得無餘依涅槃界故。三能趣菩提能令證得聲聞獨覺無上正等三菩提故。四善逝分別最極究竟現量所顯無上大師所開示故。
複次具四圓滿能生聖處。若隨有一成此圓滿。于善說法毗奈耶中。正修行時。名曰善來善出家者。云何名為四種圓滿。一增上意樂圓滿。二根圓滿。三智圓滿。四即于聖處有佛出世得值圓滿。增上意樂圓滿者。謂如有一。于般涅槃。極凈修治增上意樂。方乃出家。非為債主及諸怖畏之所逼迫。乃至廣說。當知如是而出家者。名善出家。生於聖處。根圓滿者。謂如有一
【現代漢語翻譯】 現代漢語譯本 自利、利他、自利利他。什麼叫做能成辦自利？就是說，出家之後，由於兩種特性，可以稱作有果報。一是證得煩惱解脫的究竟涅槃（Nirvana），這叫做解脫果；二是能引發世間的殊勝快樂，也就是往生善道的快樂異熟果。什麼叫做能成辦利他？就是廣泛地為他人宣說佛法要義，使他們能夠往生世間善道，最終證得涅槃。什麼叫做能成辦自利利他？就是自己修治清凈的福田，其性質堪能受用從清凈信心方面所得的如法衣服等物。通過受用這些來攝養自身，使其能夠順應一切善行。又能使他人對於自己所作的供養得到大的果報，也就是因為將來往生善道，得到大的勝利，即將來獲得財寶僕從都圓滿；得到大的榮盛，即將來獲得壽命、容色、力量、快樂、辯才等自身圓滿；得到大的修廣，即對於以上所得的三種好處，長時間隨逐而沒有間斷。通過四種特性，應當知道世尊所說的聖教稱為善說法：一、能趣向寂靜，能使人證得有餘依涅槃界；二、能般涅槃，能使人證得無餘依涅槃界；三、能趣向菩提（Bodhi），能使人證得聲聞、獨覺、無上正等三菩提；四、善逝（Sugata）分別，最極究竟，是現量所顯的無上大師所開示的。 其次，具備四種圓滿能夠出生在聖地。如果隨有一項成就這種圓滿，在善說法毗奈耶（Vinaya）中，正確修行的時候，就叫做善來善出家者。什麼叫做四種圓滿？一、增上意樂圓滿；二、根圓滿；三、智圓滿；四、即于聖處有佛出世得值圓滿。增上意樂圓滿，是指如果有人，對於般涅槃，極其清凈地修治增上意樂，才出家。不是因為債主以及各種怖畏所逼迫，乃至廣說。應當知道這樣而出家的人，叫做善出家，生於聖地。根圓滿，是指如果有人
【English Translation】 English version 'Self-benefit, other-benefit, both self-benefit and other-benefit. What is called accomplishing self-benefit? It means that after renouncing the household life, due to two characteristics, it can be said to have results. First, attaining the ultimate Nirvana (Nirvana) of liberation from afflictions, which is called the fruit of liberation; second, being able to generate supreme happiness in the world, which is the fruit of maturation of happiness from being reborn in good realms. What is called accomplishing other-benefit? It means widely proclaiming the essential teachings of the Dharma to others, enabling them to be reborn in good realms in the world and ultimately attain Nirvana. What is called accomplishing both self-benefit and other-benefit? It means oneself cultivating and purifying the field of merit, whose nature is capable of receiving and using lawful robes and other things obtained from pure faith. By using these to nourish oneself, one is able to accord with all virtuous qualities. Furthermore, it enables others to receive great rewards for their offerings to oneself, which is because of being reborn in good realms in the future, obtaining great victory, that is, obtaining wealth and servants all complete in the future; obtaining great glory, that is, obtaining longevity, complexion, strength, happiness, eloquence, and other self-perfections in the future; obtaining great expansion, that is, the above-mentioned three benefits are followed for a long time without interruption. Through four characteristics, it should be known that the holy teachings spoken by the World-Honored One are called well-spoken Dharma: first, it can lead to tranquility, enabling people to attain the Nirvana realm with remainder; second, it can lead to Parinirvana (Parinirvana), enabling people to attain the Nirvana realm without remainder; third, it can lead to Bodhi (Bodhi), enabling people to attain the three Bodhis of Sravaka, Pratyekabuddha, and Anuttara-samyak-sambodhi; fourth, the Well-Gone One (Sugata) distinguishes, most ultimately and completely, and is revealed by the direct perception of the unsurpassed master. Furthermore, possessing four kinds of completeness enables one to be born in a sacred place. If one possesses any one of these completenesses, when practicing correctly in the well-spoken Dharma Vinaya (Vinaya), one is called 'welcome, well-renounced.' What are the four kinds of completeness? First, complete superior intention; second, complete faculties; third, complete wisdom; fourth, that is, in the sacred place, the Buddha appears in the world and one is able to meet him completely. Complete superior intention means that if someone, for Parinirvana, cultivates the superior intention with extreme purity before renouncing the household life. It is not because of being forced by creditors and various fears, and so on. It should be known that such a person who renounces the household life is called well-renounced and is born in a sacred place. Complete faculties means that if someone
。眼耳無闕。非半擇迦。不缺支分。由得如是根無缺故。于善說法毗奈耶中。堪任出家說正法。時堪能聽受。智圓滿者。謂如有一。性不愚戇。無有下品愚癡障故。亦不瘖啞。無有中品愚癡障故。非手代言。無有上品愚癡障故。離三種智愚癡障故。有力能解善說惡說所有法義。即于聖處有佛出世得值圓滿者。謂如今時有薄伽梵釋迦牟尼出現於世。是為如來應正等覺。乃至廣說。若廣解釋。應知如前攝異門分。宣說正法。趣寂靜等廣說如前。當知此中生聖處故。名為善來。善得出家。根無缺故。不愚戇故。不瘖啞故。亦不以手代其言故。名善獲得具足人身。
複次其于緣生諸行流轉修觀行者。略有二種作猶豫法。云何為二。一者承習說無因論。二者承習說惡因論。此中承習無因論者。觀一切種皆無所因。便生疑惑。云何諸法無因而轉。其有承習惡因論者。亦生疑惑。云何由彼不相似因不稱理因。有諸法轉。若有多聞諸聖弟子。遠離二種非真實論。正觀流轉由是因緣。得善決定。無有疑惑。內證真實。若於是處。說有多聞諸聖弟子。當知此中是諸異生。若於是處。唯說有其諸聖弟子。當知此中說已見諦。
複次于正法中。略有三種補特伽羅。猶有苦惱不安隱住。云何為三。謂如有一。于善說法毗奈耶中。為求
【現代漢語翻譯】 現代漢語譯本：眼根、耳根沒有殘缺。不是半擇迦（指閹人或性功能不全者）。不缺支分（肢體健全）。由於具有這樣根器完好無缺的緣故，在善於說法毗奈耶（戒律）中，堪能出家，宣說正法。時機堪能聽受。智慧圓滿的人，是指像有的人，天性不愚笨，沒有下品愚癡的障礙；也不瘖啞，沒有中品愚癡的障礙；不用手勢代替言語，沒有上品愚癡的障礙。遠離三種智慧愚癡的障礙，有能力理解善說和惡說的一切法義。即在聖地有佛出世，能夠值遇圓滿的人。比如現在有薄伽梵（Bhagavan，世尊）釋迦牟尼（Sakyamuni）出現於世，是為如來（Tathagata，如實而來者）、應正等覺（Arhat，應供、正遍知），乃至廣說。如果廣為解釋，應當知道如前面攝異門分所說。宣說正法，趣向寂靜等，廣說如前。應當知道，此中因為生在聖地的緣故，名為善來，善於得出家。根器沒有殘缺的緣故，不愚笨的緣故，不瘖啞的緣故，也不用手勢代替言語的緣故，名為善於獲得具足的人身。 再次，對於緣生諸行流轉修觀行的人，略有二種產生猶豫的方法。哪兩種呢？一是承習說無因論，二是承習說惡因論。此中承習無因論的人，觀察一切種類都沒有原因，便產生疑惑，為什麼諸法沒有原因而運轉？那些承習惡因論的人，也產生疑惑，為什麼由那些不相似的因、不稱理的因，有諸法運轉？如果有多聞的諸聖弟子，遠離二種非真實的理論，正確地觀察流轉是由因緣所生，得到很好的決定，沒有疑惑，內心證得真實。如果在這個地方，說有多聞的諸聖弟子，應當知道此中說的是諸異生（凡夫）。如果在這個地方，只說有諸聖弟子，應當知道此中說的是已經見諦（真理）。 再次，在正法中，略有三種補特伽羅（pudgala，人），仍然有苦惱，不安穩地住著。哪三種呢？比如有的人，在善於說法毗奈耶（戒律）中，爲了求
【English Translation】 English version: Eyes and ears are without defect. Not a eunuch (referring to a castrated person or someone with sexual dysfunction). Limbs are complete. Because of having such complete faculties, one is capable of renouncing the household life and expounding the true Dharma in the well-spoken Dharma Vinaya (discipline). The timing is suitable for listening and receiving. A person with complete wisdom refers to someone who is not inherently foolish, without the hindrance of inferior foolishness; nor is one mute, without the hindrance of intermediate foolishness; nor does one use hand gestures to replace speech, without the hindrance of superior foolishness. One is free from the three kinds of wisdom-obscuring foolishness and has the ability to understand the meaning of all well-spoken and ill-spoken Dharmas. That is, in a sacred place, when a Buddha appears in the world, one is able to encounter completeness. For example, now there is Bhagavan (Bhagavan, World-Honored One) Sakyamuni (Sakyamuni) appearing in the world, who is Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One, Perfectly Enlightened One), and so on, extensively speaking. If explained extensively, it should be known as described in the previous section on collecting different aspects. Expounding the true Dharma, heading towards tranquility, and so on, extensively as before. It should be known that, in this context, because one is born in a sacred place, it is called 'well-come,' good at renouncing the household life. Because the faculties are without defect, because one is not foolish, because one is not mute, and because one does not use hand gestures to replace speech, it is called 'good at obtaining a complete human body.' Furthermore, for those who cultivate contemplation on the arising, abiding, and ceasing of conditioned phenomena, there are roughly two ways of generating doubt. What are the two? First, adhering to the theory of causelessness. Second, adhering to the theory of wrong causes. Among these, those who adhere to the theory of causelessness observe that all phenomena are without cause, and thus generate doubt: 'How can phenomena arise and cease without a cause?' Those who adhere to the theory of wrong causes also generate doubt: 'How can phenomena arise and cease from dissimilar causes or unreasonable causes?' If there are well-learned noble disciples who are free from these two kinds of unreal theories, and who correctly observe that arising and ceasing are due to conditions, they attain good certainty, without doubt, and internally realize the truth. If in this context it is said that there are well-learned noble disciples, it should be known that this refers to ordinary beings (pudgalas). If in this context it is only said that there are noble disciples, it should be known that this refers to those who have already seen the truth. Furthermore, within the true Dharma, there are roughly three kinds of pudgalas (pudgala, persons) who still have suffering and dwell unsteadily. What are the three? For example, someone in the well-spoken Dharma Vinaya (discipline), seeking
涅槃。趣向涅槃。棄捨家法。趣于非家。既出家已。唯能受持所有禁戒。便喜足住。不於時時轉。進修習增上心學增上慧學。彼舍先時居家所有受用境界。未能隨得無上安隱證涅槃道。處在中間。猶有苦惱不安隱住。是名第一補特伽羅。復如有一。雖不唯于所受禁戒喜足安住。然其未能超異生地。由未能超異生地故。於一切法緣藉他故。常視他面。常觀他口。何當如實知于所知。見於所見。恒於他所求聞正法教授教誡。然其自心有疑有惑。猶有苦惱不安隱住。是名第二補特伽羅。復如有一。是學見跡。放逸而住。于現法中不堪證得究竟涅槃。有能攝受第二有體生起之因。有第二住。猶有苦惱不安隱住。是名第三補特伽羅。如是三種補特伽羅。復有三異補特伽羅。有諸快樂善安隱住。謂阿羅漢一向樂住。
複次嗢拖南曰。
有滅若沙門 婆羅門受智 流轉與來往 佛順逆為后
諸學見跡。雖于有滅寂靜涅槃。不隨他。信內聖慧眼。自能觀見。然猶未能以身觸證。譬如有人熱渴所逼。馳詣深井。雖以肉眼現見井中離諸塵穢清冷美水。並給水器。而於此水身未觸證。如是有學雖聖慧眼現見所求后煩惱斷。最極寂靜。而於此斷身未觸證。
複次有諸沙門若婆羅門。于貪瞋癡無餘斷滅。真沙門義婆
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana，指解脫生死輪迴的境界）。趣向涅槃，即捨棄世俗的家庭生活，走向非家庭的生活。既然已經出家，只能受持所有的戒律，便滿足於此，不能時時轉進，修習增上心學（Adhicitta-sikkha，指更高的心性訓練）和增上慧學（Adhipaññā-sikkha，指更高的智慧訓練）。他捨棄了先前居家時所受用的境界，卻未能隨之證得無上安穩的涅槃之道，處在中間狀態，仍然有苦惱，不能安穩地住于其中。這被稱為第一種補特伽羅（Pudgala，指人）。 又如有一種人，雖然不只是滿足於所受持的戒律，安住於此，然而他未能超越異生位（Pṛthag-jana，指凡夫）。由於未能超越異生位，對於一切法都依賴於外緣，常常看別人的臉色，常常觀察別人的言語，何時才能如實地知曉所知，見到所見？總是向他人尋求聽聞正法、教授和教誡，然而他自己的心中有疑慮和迷惑，仍然有苦惱，不能安穩地住于其中。這被稱為第二種補特伽羅。 又如有一種人，是學見跡（Śaikṣa-darśana-mārga，指正在學習並已證得見道的人），卻放逸而住，在現世中不能證得究竟涅槃，有能力攝受第二有體（指來世的生命體）生起的原因，有第二次的生命，仍然有苦惱，不能安穩地住于其中。這被稱為第三種補特伽羅。像這樣有三種補特伽羅。又有三種不同的補特伽羅，他們有快樂和安穩的住處，即阿羅漢（Arhat，指已證得解脫的聖者），他們一直安樂地住于其中。
其次，偈頌如下：
有滅若沙門，婆羅門受智，流轉與來往，佛順逆為后。
諸學見跡，雖然對於有滅寂靜的涅槃，不隨從他人，相信內在的聖慧眼，自己能夠觀見，然而仍然未能以身體觸證。譬如有人被熱渴所逼迫，奔向深井，雖然用肉眼現見井中遠離塵垢、清冷美好的水，並且有取水器具，但是對於這水，身體尚未觸證。如此，有學之人雖然用聖慧眼現見所尋求的后煩惱斷滅，最為寂靜，但是對於這種斷滅，身體尚未觸證。
其次，有諸沙門（Śrāmaṇa，指修行者）或婆羅門（Brāhmaṇa，指婆羅門），對於貪、嗔、癡沒有剩餘的斷滅，才是真正的沙門義，婆
【English Translation】 English version: Nirvana (Nirvana, referring to the state of liberation from the cycle of birth and death). Approaching Nirvana means abandoning the worldly family life and going towards a non-family life. Since one has already renounced the household life, one can only uphold all the precepts and be content with that, without constantly progressing, practicing higher mind training (Adhicitta-sikkha, referring to higher mental discipline) and higher wisdom training (Adhipaññā-sikkha, referring to higher wisdom discipline). He abandons the realms of enjoyment he had when he was a householder, but fails to attain the unsurpassed peaceful path of Nirvana, remaining in an intermediate state, still having suffering and not dwelling in peace. This is called the first kind of Pudgala (Pudgala, referring to a person). Furthermore, there is a person who, although not merely content with upholding the precepts he has received and dwelling in that, has not yet transcended the state of an ordinary person (Pṛthag-jana, referring to a common person). Because he has not transcended the state of an ordinary person, he relies on external conditions for all things, constantly looking at other people's faces, constantly observing other people's words. When will he be able to truly know what is to be known and see what is to be seen? He always seeks to hear the correct Dharma, teachings, and instructions from others, but in his own mind, he has doubts and confusion, still having suffering and not dwelling in peace. This is called the second kind of Pudgala. Furthermore, there is a person who is a trainee on the path of seeing (Śaikṣa-darśana-mārga, referring to someone who is learning and has attained the path of seeing), but dwells negligently, unable to attain ultimate Nirvana in this present life, having the ability to create the cause for the arising of a second existence (referring to the life form of the next life), having a second life, still having suffering and not dwelling in peace. This is called the third kind of Pudgala. These are the three kinds of Pudgalas. There are also three different kinds of Pudgalas who have happiness and peaceful dwellings, namely the Arhats (Arhat, referring to a saint who has attained liberation), who always dwell in happiness.
Next, the verse says:
There is cessation, if Śrāmaṇas, Brāhmaṇas receive wisdom, transmigration and coming and going, the Buddha follows the order and reverse.
Those trainees on the path of seeing, although they do not follow others regarding the cessation of existence and peaceful Nirvana, believe in the inner sacred eye of wisdom and can see for themselves, but they have not yet touched and realized it with their bodies. For example, a person who is forced by heat and thirst rushes to a deep well. Although he sees with his physical eyes the clear, cool, and beautiful water in the well, free from dust and dirt, and has water-fetching tools, his body has not yet touched and realized this water. Likewise, although a trainee sees with his sacred eye of wisdom the cessation of future afflictions that he seeks, which is the most peaceful, his body has not yet touched and realized this cessation.
Furthermore, those Śrāmaṇas (Śrāmaṇa, referring to practitioners) or Brāhmaṇas (Brāhmaṇa, referring to Brahmins) who have completely extinguished greed, hatred, and delusion are the true meaning of Śrāmaṇa, the true
羅門義。全未證得。而諸世間起沙門想婆羅門想。彼亦自稱是真沙門真婆羅門。世間于彼雖起是想。然彼但是世俗沙門。及婆羅門。非第一義。若第一義諸有沙門及婆羅門。皆不忍許彼為沙門及婆羅門。所以者何。由彼不能如實了知諸雜染法。雜染法因。亦不如實了知彼滅趣彼滅行。雜染法者。謂老死支所攝眾苦。及以生支。雜染法因。復有二種。一愛所作。二業所作。愛所作者。謂由緣起逆次道理有取愛支。若無明觸所生諸受。若無明觸及無明界所隨六處。業所作者。謂由緣起逆次道理名色識行。及即于彼不如實知。如法住智尚未能了。況當如彼諦現觀時能遍了知。或如修道未遍了知。如無學地未能超越。
複次略由二種明觸生法。于其緣生一切行中。依四諦理。趣入現觀。云何為二。一由領納所緣為性明觸生受。二由簡擇所緣為性明觸生慧。當知此中於十一支安立四諦。依此一一支諦。建立四十四事。即依明觸所生諸受。宣說如是四十四種受事差別。即依明觸所生諸慧。宣說如是四十四種智事差別。此中后際所作老死。唯果非因。于其前際所發無明。唯因非果。其餘有支。亦因亦果。三時遍智有差別故。如前所說。決定遍智有差別故。由法住智所攝能取智。無常性有差別故。當知建立七十七種智事差別。如
【現代漢語翻譯】 現代漢語譯本： 羅門（Romena，指修行者）自以為是，實際上完全沒有證得真理。然而，世間大眾卻對他們產生沙門（Sramana，指佛教或其他宗教的修行者）和婆羅門（Brahmana，指婆羅門教的祭司或修行者）的印象。他們也自稱為真正的沙門和婆羅門。雖然世間人這樣認為，但他們只不過是世俗意義上的沙門和婆羅門，並非第一義諦（Paramartha，指究竟的真理）上的沙門和婆羅門。如果真正達到第一義諦的沙門和婆羅門，都不會認可他們是真正的沙門和婆羅門。為什麼呢？因為他們不能如實地了知各種雜染法（Samklesa-dharma，指煩惱和痛苦的法），以及雜染法的起因，也不能如實地了知雜染法的止息和通往雜染法止息的道路。所謂的雜染法，指的是由老死支（Jara-marana-anga，指十二因緣中的老死支）所包含的各種痛苦，以及由生支（Jati-anga，指十二因緣中的生支）所包含的痛苦。雜染法的起因有兩種：一種是愛所造成的，一種是業所造成的。愛所造成的，指的是根據緣起（Pratitya-samutpada，指因緣和合而生）逆向推導的道理，由取（Upadana，指執取）和愛（Trsna，指渴愛）支所導致的結果，以及由無明（Avidya，指無知）和觸（Sparsa，指接觸）所產生的各種感受，以及由無明和觸所產生的無明界（Avidya-dhatu，指無明的領域）所伴隨的六處（Sadayatana，指六根）。業所造成的，指的是根據緣起逆向推導的道理，由名色（Nama-rupa，指精神和物質）、識（Vijnana，指意識）和行（Samskara，指行為）所導致的結果，並且對於這些法不如實地了知。如果如法安住的智慧（Dharma-sthiti-jnana，指安住于正法的智慧）尚未能了達，更何況在如實觀照真理時能夠完全了知，或者像在修道時未能完全了知，或者像在無學地（Asaiksa-bhumi，指阿羅漢的果位）未能超越。
其次，簡略地說，由兩種明觸（Vidya-sparsa，指明智的接觸）所生的法，在緣生的一切行（Sarva-samskara，指一切有為法）中，依據四聖諦（Arya-satya，指苦、集、滅、道四諦）的道理，趣入現觀（Abhisamaya，指現證）。哪兩種明觸呢？一種是由領納所緣境為自性的明觸所生的感受，一種是由簡擇所緣境為自性的明觸所生的智慧。應當知道，在這裡，在十二因緣的十一個支（不包括老死支）中安立四聖諦。依據這每一個支的諦理，建立四十四件事。也就是依據明觸所生的各種感受，宣說這四十四種感受事的差別。依據明觸所生的各種智慧，宣說這四十四種智慧事的差別。這裡，后際（Aparanta，指未來）所產生的老死，只是果而不是因。在前際（Purvanta，指過去）所發起的無明，只是因而不是果。其餘的支，既是因也是果。因為在過去、現在、未來三時所產生的遍智（Sarva-jnana，指一切智）有差別。如同前面所說，因為決定的遍智有差別。由於法住智所包含的能取智（Grahaka-jnana，指能取著的智慧）的無常性有差別。應當知道，由此建立了七十七種智慧事的差別，如同……
【English Translation】 English version: Those ascetics (Romena) are self-righteous, but have not attained any realization. However, the world generates the perception of them as Sramanas (Sramana, meaning Buddhist or other religious practitioners) and Brahmanas (Brahmana, meaning priests or practitioners of Brahmanism). They also call themselves true Sramanas and Brahmanas. Although the world thinks of them in this way, they are merely Sramanas and Brahmanas in the worldly sense, not in the ultimate sense (Paramartha, meaning ultimate truth). If there were Sramanas and Brahmanas who had truly attained the ultimate meaning, they would not allow these individuals to be considered Sramanas and Brahmanas. Why? Because they are unable to truly understand the various defiled dharmas (Samklesa-dharma, meaning afflictions and suffering), the causes of defiled dharmas, nor are they able to truly understand the cessation of defiled dharmas and the path leading to the cessation of defiled dharmas. The so-called defiled dharmas refer to the various sufferings contained within the branch of old age and death (Jara-marana-anga, referring to the branch of old age and death in the twelve links of dependent origination), as well as the sufferings contained within the branch of birth (Jati-anga, referring to the branch of birth in the twelve links of dependent origination). There are two causes of defiled dharmas: one is caused by craving, and the other is caused by karma. That caused by craving refers to the result derived from grasping (Upadana, meaning clinging) and craving (Trsna, meaning thirst) based on the principle of reverse order of dependent origination (Pratitya-samutpada, meaning dependent arising), as well as the various feelings produced by ignorance (Avidya, meaning ignorance) and contact (Sparsa, meaning contact), and the six sense bases (Sadayatana, meaning the six sense organs) accompanied by the realm of ignorance (Avidya-dhatu, meaning the realm of ignorance) produced by ignorance and contact. That caused by karma refers to the result derived from name and form (Nama-rupa, meaning mind and matter), consciousness (Vijnana, meaning consciousness), and formations (Samskara, meaning actions) based on the principle of reverse order of dependent origination, and they do not truly understand these dharmas. If the wisdom of abiding in the Dharma (Dharma-sthiti-jnana, meaning the wisdom of abiding in the true Dharma) has not yet been attained, how much less can they fully understand when truly contemplating reality, or like those who have not fully understood during the path of cultivation, or like those who have not transcended in the state of no more learning (Asaiksa-bhumi, meaning the state of an Arhat).
Furthermore, briefly speaking, the dharmas born from two kinds of luminous contact (Vidya-sparsa, meaning wise contact), in all conditioned phenomena (Sarva-samskara, meaning all conditioned things), enter into direct realization (Abhisamaya, meaning direct realization) based on the principles of the Four Noble Truths (Arya-satya, meaning the Four Noble Truths of suffering, accumulation, cessation, and the path). What are the two kinds of luminous contact? One is the feeling born from luminous contact, whose nature is the reception of the object. The other is the wisdom born from luminous contact, whose nature is the discernment of the object. It should be known that here, the Four Noble Truths are established in eleven branches of the twelve links of dependent origination (excluding the branch of old age and death). Based on the truth of each of these branches, forty-four things are established. That is, based on the various feelings born from luminous contact, these forty-four kinds of differences in feeling-related matters are explained. Based on the various wisdoms born from luminous contact, these forty-four kinds of differences in wisdom-related matters are explained. Here, old age and death, which arise in the future (Aparanta, meaning the future), are only the result and not the cause. Ignorance, which arises in the past (Purvanta, meaning the past), is only the cause and not the result. The remaining branches are both cause and result. Because the all-knowing wisdom (Sarva-jnana, meaning all-knowing wisdom) that arises in the past, present, and future has differences. As mentioned earlier, because the determined all-knowing wisdom has differences. Because the impermanence of the grasping wisdom (Grahaka-jnana, meaning grasping wisdom) contained within the wisdom of abiding in the Dharma has differences. It should be known that, from this, seventy-seven kinds of differences in wisdom-related matters are established, as in...
是顯示歷觀諸諦一切行相。從此無間入諦現觀。漸次修習。乃至獲得阿羅漢果。
複次由三種相。于緣生行。應正了知流轉漸次。何等為三。一因增益故。二果生起故。三果增集故。如是一切略攝為一。總名諸法。若增。若生。若集。依因果滅。如其所應當知。說名若減。若滅。若沒。如是意趣差別道理。不違法性。復有別義。初中后際時差別故。欲色無色界差別故。如其次第。若增。若減。若生。若滅。若集。若沒。應正了知。
複次當知略有二種雜染。一業愛雜染。二妄見雜染。此二雜染依於二品。一在家品。二出家品。應知此中業愛雜染所造作故。名思所作。妄見雜染邪計起故。名計所執。此中異生若在家品。若出家品。具二雜染。由諸纏故。及隨眠故。因彼所緣。於四識住。令心生起諸雜染已。招集後有。循環往來不得解脫。有學見跡妄見雜染已永斷故。唯有我慢依處習氣。尚有餘故。不造新業。不欣後有業愛雜染。無有諸纏能為雜染。唯有隨眠依附相續能為雜染。因彼所緣。于諸識住。雜染其心。招集後有。若諸無學。二種雜染纏。及隨眠。皆永斷故。即現法中。于諸識住。其心雜染。及與當來所招後有。一切皆無。
複次過去諸佛為菩薩時。如理思惟緣起法已。證覺無上正等菩提。今
【現代漢語翻譯】 現代漢語譯本：是顯示次第地、全面地觀察諸諦（satya，真理）的一切行相。從此無間斷地進入對真理的現觀（abhisamaya，證悟）。逐漸地修習，乃至獲得阿羅漢果（Arhat，斷盡煩惱，證入涅槃的聖者）。
其次，由三種相，對於緣生行（pratītyasamutpāda-saṃskṛta，依因緣和合而生的事物），應當正確地了知其流轉的次第。哪三種呢？一是因增益故，二是果生起故，三是果增集故。像這樣的一切，概括為一，總名為諸法（dharma，事物、法則）。若增、若生、若集，依因果的滅盡，如其所應，應當知道，說名為若減、若滅、若沒。像這樣的意趣差別道理，不違背法性（dharmatā，事物本性）。又有其他的意義，初、中、后際（時間的開始、中間、結束）的時間差別故，欲界（kāmadhātu，眾生有情慾和物質欲的世界）、色界（rūpadhātu，脫離了粗俗慾望但仍有物質形體的世界）、無色界（arūpadhātu，完全脫離物質形體的精神世界）的差別故，如其次第，若增、若減、若生、若滅、若集、若沒，應當正確地了知。
其次，應當知道略有二種雜染（saṃkleśa，煩惱、污染）。一、業愛雜染（karma-tṛṣṇā-saṃkleśa，由業和愛慾引起的煩惱），二、妄見雜染（mithyā-dṛṣṭi-saṃkleśa，由錯誤的見解引起的煩惱）。這二種雜染依於二品，一、在家品（gṛhastha-pakṣa，在家修行者），二、出家品（pravrajita-pakṣa，出家修行者）。應當知道，此中業愛雜染所造作故，名為思所作（cetanā-kṛta，由思所造作的業）。妄見雜染邪計起故，名為計所執（parikalpita，虛妄分別執著）。此中異生（pṛthagjana，凡夫），若在家品，若出家品，具二雜染。由諸纏（paryavasthāna，煩惱的纏縛）故，及隨眠（anuśaya，潛在的煩惱）故，因彼所緣（ālambana，所緣境），於四識住（vijñāna-sthiti，意識的四種住處），令心生起諸雜染已，招集後有（punarbhava，來世的生命），循環往來不得解脫。有學（śaikṣa，正在修學的聖者）見跡（darśana-mārga，見道）妄見雜染已永斷故，唯有我慢（asmimāna，對自我的執著）依處習氣（vāsanā，習性）尚有餘故，不造新業，不欣後有業愛雜染。無有諸纏能為雜染，唯有隨眠依附相續能為雜染。因彼所緣，于諸識住，雜染其心，招集後有。若諸無學（aśaikṣa，已完成修學的聖者），二種雜染纏，及隨眠，皆永斷故，即現法中（dṛṣṭadharma，今生），于諸識住，其心雜染，及與當來所招後有，一切皆無。
其次，過去諸佛（Buddha，覺悟者）為菩薩（Bodhisattva，追求覺悟的修行者）時，如理思惟緣起法（pratītyasamutpāda-dharma，因緣生法）已，證覺無上正等菩提（anuttarā-samyak-saṃbodhi，無上的、正確的、平等的覺悟）。今
【English Translation】 English version: It is to display all aspects of observing the truths (satya) in sequence and comprehensively. From this, one enters the direct realization (abhisamaya) of the truths without interruption. Gradually cultivate until one attains the fruit of Arhat (a perfected being who has extinguished all defilements and entered Nirvana).
Furthermore, by three aspects, one should correctly understand the sequential flow of conditioned existence (pratītyasamutpāda-saṃskṛta). What are the three? First, because of the increase of causes; second, because of the arising of effects; third, because of the accumulation of effects. All of this is summarized into one, generally called all dharmas (phenomena, laws). If there is increase, arising, or accumulation, based on the cessation of causes and effects, as it should be, one should know that it is called decrease, destruction, or disappearance. Such differences in meaning do not contradict the nature of reality (dharmatā). There are also other meanings: because of the difference in time between the beginning, middle, and end; because of the difference between the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu); in that order, one should correctly understand increase, decrease, arising, destruction, accumulation, and disappearance.
Furthermore, it should be known that there are roughly two kinds of defilements (saṃkleśa): first, defilements of karma and craving (karma-tṛṣṇā-saṃkleśa); second, defilements of false views (mithyā-dṛṣṭi-saṃkleśa). These two kinds of defilements rely on two categories: first, the category of householders (gṛhastha-pakṣa); second, the category of renunciates (pravrajita-pakṣa). It should be known that, in this context, what is created by the defilements of karma and craving is called 'created by thought' (cetanā-kṛta). What arises from the false views of defilements is called 'conceived by imputation' (parikalpita). In this context, ordinary beings (pṛthagjana), whether householders or renunciates, possess both kinds of defilements. Because of the afflictions (paryavasthāna) and latent tendencies (anuśaya), due to their objects (ālambana), in the four abodes of consciousness (vijñāna-sthiti), they cause the mind to generate defilements, thereby accumulating future existence (punarbhava), cycling back and forth without liberation. Those who are still learning (śaikṣa) on the path of seeing (darśana-mārga) have permanently severed the defilements of false views, but only the habitual tendencies (vāsanā) based on the conceit (asmimāna) remain. They do not create new karma and do not rejoice in future existence or the defilements of karma and craving. There are no afflictions that can cause defilement; only latent tendencies attached to the continuum can cause defilement. Due to their objects, in the abodes of consciousness, they defile the mind, accumulating future existence. If those who are no longer learning (aśaikṣa) have permanently severed both kinds of defilements, afflictions, and latent tendencies, then in this very life (dṛṣṭadharma), in the abodes of consciousness, there is no defilement of the mind, and there is no future existence to be accumulated.
Furthermore, in the past, when the Buddhas (enlightened ones) were Bodhisattvas (beings seeking enlightenment), after contemplating the law of dependent origination (pratītyasamutpāda-dharma) in accordance with reality, they awakened to unsurpassed, perfect, and complete enlightenment (anuttarā-samyak-saṃbodhi). Now
薄伽梵亦于緣起正思惟已。證覺無上正等菩提。如過去佛得菩提已。即于緣起作意攀緣順逆道理。方便隨修。現法樂住已。住安樂。今薄伽梵。亦復如是。彼雖無量。如說世間七劫相似故。唯說七。如是無上正等菩提。尚猶如實知緣起故。未證能證。證已獲得現法樂住。況餘下劣所有菩提。又為如實等覺緣起攝受五支。為斷方便。如前應知。又此緣起總略義者。謂依轉品有因諸苦。又依還品有因無漏所有諸法。又有因苦因緣諸漏。又彼諸漏所依止性從無明觸所生諸受。又有因法住立因緣。則現法中煩惱斷者。唯有依緣。又復依於七種清凈漸次修集。為得無造究竟涅槃。應知宣說隨順如是緣性緣起甚深言教。云何名為七種清凈。一戒清凈。二心清凈。三見清凈。四度疑清凈。五道非道智見清凈。六行智見清凈。七行斷智見清凈。云何名為如是清凈漸次修集。謂有苾芻。安住具足尸羅。守護別解脫律儀。廣說應知。如聲聞地。彼由如是具尸羅故。便能無悔。廣說乃至。心得正定。漸次乃至具足。安住第四靜慮。彼既獲得如是定心。漸次乃至質直調柔安住不動。于為證得漏盡智通。心定趣向於四聖諦證入現觀。斷見所斷一切煩惱。獲得無漏有學正見。得正見故。能於一切苦集滅道。及佛法僧。永斷疑惑。由畢竟斷。超度猶豫
【現代漢語翻譯】 現代漢語譯本：薄伽梵（Bhagavan，世尊）也通過對緣起的正確思維，證悟了無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。就像過去的佛陀在獲得菩提之後，立即對緣起的順逆道理進行作意攀緣，方便地隨順修習，在現世獲得快樂的住處，安住在安樂之中。現在，薄伽梵也是這樣。雖然緣起有無量方面，但因為與世間的七劫相似，所以只說了七種。像這樣，無上正等菩提，尚且因為如實地知曉緣起，才能從未證悟到能夠證悟，證悟之後獲得現世的快樂住處，更何況其餘下劣的菩提呢？又爲了如實地等覺緣起，攝受五支作為斷除煩惱的方便，應該像前面所說的那樣理解。此外，這個緣起的總略意義是：依賴於流轉品（生死流轉的方面），有因的諸苦；又依賴於還滅品（還滅的方面），有因的無漏所有諸法；又有因的苦因緣的諸漏；以及那些諸漏所依賴的自性，從無明觸所生的諸受；又有因的法住立的因緣，那麼在現世中斷除煩惱的人，只有依賴於緣起。又依賴於七種清凈，漸次修集，爲了獲得無造作的究竟涅槃（Nirvana，寂滅），應該知道宣說隨順這樣緣性的緣起甚深的言教。 什麼是七種清凈呢？一是戒清凈（Sila-visuddhi），二是心清凈（Citta-visuddhi），三是見清凈（Dṛṣṭi-visuddhi），四是度疑清凈（Kaṅkhāvitaraṇa-visuddhi），五是道非道智見清凈（Maggāmagga-ñāṇadassana-visuddhi），六是行智見清凈（Paṭipadā-ñāṇadassana-visuddhi），七是行斷智見清凈（Ñāṇadassana-visuddhi）。什麼是像這樣清凈的漸次修集呢？就是有比丘（Bhiksu，出家男眾），安住在具足戒律（Sila，戒），守護別解脫律儀（Pratimoksha，別解脫戒），詳細的說明應該像《聲聞地》中所說的那樣理解。他因為這樣具足戒律的緣故，便能沒有後悔，詳細的說明乃至心得正定，漸次乃至具足，安住在第四禪定（Dhyana，禪那）中。他既然獲得了這樣的定心，漸次乃至正直調柔地安住不動，爲了證得漏盡智通（Asravaksaya-jnana，斷盡煩惱的智慧），心堅定地趣向於四聖諦（Arya-satya，四種聖潔的真理）證入現觀，斷除見所斷的一切煩惱，獲得無漏的有學正見。因為得到正見的緣故，能於一切苦、集、滅、道，以及佛、法、僧，永遠斷除疑惑，因為畢竟斷除，超度了猶豫。
【English Translation】 English version: The Bhagavan (Bhagavan, The Blessed One), having rightly contemplated on dependent origination, awakened to the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi, unsurpassed perfect complete enlightenment). Just as the Buddhas of the past, upon attaining enlightenment, immediately directed their minds to the principles of dependent origination, both forward and backward, skillfully practicing accordingly, and dwelling happily in the present life, abiding in bliss. Now, the Bhagavan is also doing the same. Although dependent origination has countless aspects, only seven are mentioned because they are similar to the seven eons of the world. Thus, even the unsurpassed perfect enlightenment, because it truly knows dependent origination, can progress from being unawakened to being able to awaken, and upon awakening, attain a happy dwelling in the present life. How much more so for other inferior enlightenments? Furthermore, in order to truly and completely awaken to dependent origination, the five limbs are embraced as a means to cut off afflictions, as should be understood from what was said earlier. Moreover, the general meaning of this dependent origination is: depending on the aspect of transmigration (the aspect of the cycle of birth and death), there are sufferings with causes; and depending on the aspect of cessation, there are all the causally arisen uncontaminated dharmas; and there are the outflows (Asrava, outflows or defilements) that are the causes and conditions of suffering; and the nature upon which those outflows depend, the feelings born from ignorance and contact; and the causes and conditions for the establishment of dharmas, so that those who cut off afflictions in the present life only rely on dependent origination. Furthermore, relying on the seven purifications, gradually cultivating and accumulating, in order to attain the uncreated ultimate Nirvana (Nirvana, liberation), one should know that the profound teachings that accord with the nature of such dependent origination are proclaimed. What are the seven purifications? First is purification of discipline (Sila-visuddhi), second is purification of mind (Citta-visuddhi), third is purification of view (Dṛṣṭi-visuddhi), fourth is purification by overcoming doubt (Kaṅkhāvitaraṇa-visuddhi), fifth is purification of knowledge and vision of what is the path and what is not the path (Maggāmagga-ñāṇadassana-visuddhi), sixth is purification of knowledge and vision of the practice path (Paṭipadā-ñāṇadassana-visuddhi), and seventh is purification of knowledge and vision (Ñāṇadassana-visuddhi). What is the gradual cultivation and accumulation of such purifications? It is that a Bhiksu (Bhiksu, a male monastic), dwells abiding in complete moral discipline (Sila, moral conduct), guarding the Pratimoksha (Pratimoksha, monastic vows), and the detailed explanation should be understood as in the 'Hearer's Ground'. Because he is thus complete in moral discipline, he is able to be without remorse, and the detailed explanation goes on until the mind attains right concentration, gradually until complete, abiding in the fourth Dhyana (Dhyana, meditation). Since he has attained such a concentrated mind, gradually until upright, pliable, and abiding without wavering, in order to attain the knowledge of the extinction of outflows (Asravaksaya-jnana, knowledge of the exhaustion of outflows), the mind is firmly directed towards the Four Noble Truths (Arya-satya, the four truths recognized by noble ones), entering into direct realization, cutting off all afflictions that are to be cut off by view, and attaining uncontaminated right view as a learner. Because of attaining right view, he is able to forever cut off doubts about all suffering, its origin, its cessation, and the path, as well as the Buddha, the Dharma, and the Sangha, and because of completely cutting them off, he transcends hesitation.
故。名度疑又于正見前行之道。如實了知。是為正道。由此能斷見所斷後修所斷惑。又于邪見前行非道。如實了知。是為邪道。于道非道得善巧已。遠離非道游于正道。又于隨道四種行跡。如實了知。何等為四。一苦遲通。二苦速通。三樂遲通。四樂速通。如是行跡。廣辯應知。如聲聞地。於此行跡。如實了知最初行跡一切應斷。超越義故。非由煩惱離系義故。如實了知第二第三苦速樂遲二種行跡一分應斷。如是如實了知初全及二一分應當斷已依樂速通。正勤修集。從此無間永盡諸漏。于現法中獲得無造究竟涅槃。身壞已后證無餘依般涅槃界。如是七種清凈為依。漸次修集。乃至獲得諸漏永盡無造涅槃。當知此中由於如是七種清凈。一切具足。漸次修集。方乃證得無造涅槃。非隨闕一。是故應求如是一切。於世尊所熟修梵行。非求隨一。又佛世尊。由此因緣。亦具施設如是一切。為令證得無造涅槃。非隨舍一。又於此中依一一說。非唯由此。亦非離此能獲無造究竟涅槃。如是應知此中緣性緣起甚深。
複次嗢拖南曰。
安立與因緣 觀察于食義 極多諸過患 雜染等為后
有四種法。于現法中最能長養諸根大種。云何為四。一者氣力。二者喜樂。三者于可愛事專注希望。四者氣力。喜樂。專注
【現代漢語翻譯】 現代漢語譯本：因此，如果能如實了知度疑（猶豫不決）是正見前行之道，這就是正道。由此能夠斷除見所斷惑和修所斷惑。如果能如實了知邪見是前行非道，這就是邪道。對於道與非道獲得善巧之後，就能遠離非道，行於正道。又能如實了知隨道的四種行跡。哪四種呢？一是苦遲通，二是苦速通，三是樂遲通，四是樂速通。這些行跡，應當廣泛地辨別瞭解，就像《聲聞地》中所說的那樣。對於這些行跡，如實了知最初的行跡（苦遲通）應當完全斷除，因為它超越了（解脫的）意義，不是通過煩惱的止息而獲得的解脫。如實了知第二種（苦速通）和第三種（樂遲通）行跡，應當斷除一部分。像這樣如實了知最初的（苦遲通）全部和第二、第三種（苦速通、樂遲通）的一部分應當斷除之後，依靠樂速通，精進地修習。從此無間斷盡一切煩惱，在現世中獲得無造作的究竟涅槃，身壞命終之後證得無餘依涅槃界。像這樣，依靠七種清凈作為基礎，逐漸修習，乃至獲得諸漏永盡的無造作涅槃。應當知道，在這裡，由於這七種清凈完全具足，逐漸修習，才能證得無造作涅槃，缺少任何一種都不行。所以，應當在世尊那裡尋求這一切，熟練地修習梵行，不要只求其中一種。而且佛世尊也因為這個因緣，才完整地施設這一切，爲了讓人證得無造作涅槃，而不是捨棄其中任何一種。而且在這裡，依據一一說明，不是僅僅依靠這個，也不是離開這個就能獲得無造作的究竟涅槃。應當知道，這裡緣性緣起非常深奧。 再次，總結偈頌說： 安立與因緣，觀察于食義， 極多諸過患，雜染等為后。 有四種法，在現世中，最能長養諸根大種。哪四種呢？一是氣力，二是喜樂，三是于可愛事專注希望，四是氣力、喜樂、專注。
【English Translation】 English version: Therefore, if one truly understands that 'doubt' (hesitation) is the path that precedes right view, that is the right path. By this, one can sever the afflictions to be abandoned by seeing and those to be abandoned by cultivation. If one truly understands that wrong view is the path that precedes the wrong path, that is the wrong path. Having become skilled in the path and the non-path, one can stay away from the non-path and travel on the right path. Furthermore, one truly understands the four kinds of conduct that follow the path. What are the four? First, 'suffering and slow to enlightenment'; second, 'suffering and quick to enlightenment'; third, 'pleasure and slow to enlightenment'; and fourth, 'pleasure and quick to enlightenment'. These kinds of conduct should be widely distinguished and understood, as in the Śrāvakabhūmi (The Hearer's Stage). Regarding these kinds of conduct, truly understanding that the initial conduct ('suffering and slow to enlightenment') should be completely abandoned because it transcends the meaning (of liberation), and it is not liberation achieved through the cessation of afflictions. Truly understanding that the second ('suffering and quick to enlightenment') and third ('pleasure and slow to enlightenment') kinds of conduct should be partially abandoned. Having truly understood that the initial (suffering and slow to enlightenment) entirely and the second and third (suffering and quick to enlightenment, pleasure and slow to enlightenment) partially should be abandoned, one relies on 'pleasure and quick to enlightenment' and diligently cultivates. From this, without interruption, one completely exhausts all defilements, attains unconditioned ultimate nirvāṇa in this very life, and after the destruction of the body, realizes the realm of nirvāṇa without remainder. In this way, relying on the seven purifications as a foundation, one gradually cultivates until one attains unconditioned nirvāṇa with the complete exhaustion of all defilements. It should be known that here, because these seven purifications are fully complete and gradually cultivated, one can attain unconditioned nirvāṇa; lacking any one of them is not possible. Therefore, one should seek all of these from the World-Honored One and diligently cultivate the pure conduct, not just seek one of them. Moreover, the Buddha, the World-Honored One, also fully established all of these because of this cause, in order to enable people to attain unconditioned nirvāṇa, not abandoning any one of them. Furthermore, here, based on each explanation, it is not only by this, nor apart from this, that one can attain unconditioned ultimate nirvāṇa. It should be known that here, the nature of dependent origination is very profound. Again, the summary verse says: 'Establishment and causes, observing the meaning of food, Numerous faults, defilements, etc., are subsequent.' There are four kinds of phenomena that, in this very life, can best nourish the roots and great elements. What are the four? First, energy; second, joy and pleasure; third, focused hope on desirable things; fourth, energy, joy, and pleasure, and focus.
。希望之所依止諸根大種。並壽並暖安住不壞。如是四法。隨其次第當知。別用四法為食。一者段。二者順樂受觸。三者有漏意會思。四者能執諸根大種識。當知此中。段與現法氣力為食。由氣力故。便能長養諸根大種。能順樂受諸有漏觸。能與喜樂為食。由喜樂故。便能長養諸根大種。若在意地能會境思。名意會思。能與一切于可愛境。專注希望。為食。由專注希望故。便能長養諸根大種。由能執受諸根大種識故。令彼諸根大種。並壽並暖與識不離身為因而住。是故說識。名彼住因。由彼住故。氣力。喜樂。專注。希望。依彼而轉。如是四食。能令已生有情安住。又由段故。而有氣力。有氣力故。諸根大種皆得增長。由是因緣。諸有顧戀身命愚夫。為此義故。有所追求。于追求時。造作種種新善惡業。亦令增長。又能增長種種煩惱。如說于段。觸意會思。隨其所應。當知亦爾。由此三門能集後有業煩惱識。此于現法由業煩惱所隨逐故。成其有取。便能攝受當來後有。如是四食令求後有愛樂後有。于其後有。未能斷者。能攝後有。遍攝後有。隨攝後有。又諸段食在欲界天。名之為細。或處中有母腹卵㲉。當知亦爾。欲界餘位段食。名粗。觸意會思。及以識食。在無色界。當知名細。余處名粗。有色為依易分別故。無色
【現代漢語翻譯】 現代漢語譯本：希望所依止的諸根大種（構成身體的基本元素），以及壽命、體溫安住而不壞。這四種法，應當知道，各自以四種法為食物。一是段食（粗糙的食物），二是順樂受觸（帶來快樂感受的接觸），三是有漏意會思（與煩惱相關的意識活動），四是能執諸根大種識（能執持身體元素的意識）。 其中，段食以現世的氣力為食物。由於氣力的緣故，便能滋養諸根大種。能帶來快樂感受的有漏觸，能以喜樂為食物。由於喜樂的緣故，便能滋養諸根大種。若在意識層面能理解境界的思，名為意會思，能以對一切可愛境界的專注希望為食物。由於專注希望的緣故，便能滋養諸根大種。由於能執持諸根大種的識的緣故，使得那些諸根大種，以及壽命、體溫與識不分離，作為身體存在的原因而安住。所以說識，是它們安住的原因。由於它們安住的緣故，氣力、喜樂、專注、希望，依靠它們而運轉。這四種食物，能令已經出生的有情安住。 又由於段食的緣故，而有氣力。有了氣力的緣故，諸根大種都能增長。由於這樣的因緣，那些顧戀身命的愚夫，爲了這個緣故，有所追求。在追求的時候，造作種種新的善業和惡業，也令（諸根大種）增長。又能增長種種煩惱。如（前）所說，對於觸、意會思，也應當知道，根據它們各自的情況，也是如此。由此三種途徑能積集後有的業、煩惱和識。這（業、煩惱和識）在現世由於業和煩惱的隨逐，成就了有取（導致未來存在的因素），便能攝受當來的後有。像這樣，四種食物令（眾生）追求後有、愛樂後有，對於後有，未能斷除的，能攝受後有，普遍攝受後有，隨順攝受後有。 又諸段食在欲界天，名為細（微細）。或者處於中陰身、母胎、卵生之處，應當知道也是如此。欲界其餘位置的段食，名為粗（粗糙）。觸、意會思，以及識食，在無色界，應當知道名為細。其餘地方名為粗。因為有色界容易分別，而無色界...
【English Translation】 English version: The great elements (basic constituents of the body) upon which hope relies, along with life and warmth, abide without decay. These four dharmas (elements), it should be known, each take four dharmas as food. First, coarse food (physical sustenance); second, contact that accords with pleasant feelings; third, intentional thought associated with outflows (tainted mental activity); fourth, consciousness that grasps and maintains the great elements. Among these, coarse food takes present strength as its food. Because of strength, it can nourish the great elements. Contact associated with outflows that accords with pleasant feelings takes joy and pleasure as its food. Because of joy and pleasure, it can nourish the great elements. Thought that comprehends objects in the realm of mind is called intentional thought, and it takes focused hope for all desirable objects as its food. Because of focused hope, it can nourish the great elements. Because of the consciousness that grasps and maintains the great elements, it causes those great elements, along with life and warmth, to remain inseparable from consciousness, as the cause of the body's existence. Therefore, it is said that consciousness is the cause of their abiding. Because of their abiding, strength, joy, pleasure, focus, and hope rely on them and function. These four foods enable sentient beings that have already been born to abide. Furthermore, because of coarse food, there is strength. Because there is strength, the great elements all increase. Because of this cause and condition, foolish beings who are attached to their bodies and lives seek after this. In seeking, they create various new good and bad karmas, which also cause (the great elements) to increase. They can also increase various afflictions. As said (before), regarding contact and intentional thought, it should also be known that it is the same, according to their respective circumstances. Through these three paths, one can accumulate karma, afflictions, and consciousness that lead to future existence. This (karma, afflictions, and consciousness), in the present life, because of being accompanied by karma and afflictions, becomes 'having grasping' (factors leading to future existence), and can then gather future existence to come. In this way, the four foods cause (beings) to seek after future existence, to delight in future existence, and for those who have not been able to cut off future existence, they can gather future existence, universally gather future existence, and accord with and gather future existence. Moreover, coarse food in the Desire Realm heavens is called 'fine' (subtle). Or, when in the intermediate state (bardo), in a mother's womb, or in an egg, it should be known that it is also like that. Coarse food in other positions in the Desire Realm is called 'coarse'. Contact, intentional thought, and consciousness-food, in the Formless Realm, should be known as 'fine'. In other places, they are called 'coarse'. Because the Form Realm is easy to distinguish due to having form, while the Formless Realm...
為依難分別故。又此諸食當知。有異粗細義門。謂若能使已生有情得安住者。說名為粗。攝益求有諸有情者。當知是細。如是應知安立四食。
複次如上所說諸根大種。由集諦攝。先愛而生。為欲令彼得增長故。追求四食。由此道理。已生有情雖由四食而得安住。然本藉愛為緣故有。又有愛故。于現法中依諸食身。由三種門。滋長業惑。能辦業惑常所隨逐有取之識。于現法中攝受後有。是故一切求有有情。雖由四食之所攝益。然復藉愛為緣故有。又即此愛于現法中。由無明觸所生諸受為緣故起。此無明觸所生諸受。由無明觸為緣故起。此無明觸由先串習諸無明界所隨六處為緣故起。此六處后更無餘因。于現法中唯此六處展轉相依。有色諸根依止於識。識亦依止識所執受有色諸根。由此因緣。六處已后更無所說。或復有時聽聞正法為外支力。如理作意。正勤修習。為內支力。由是因緣。正見生起。正見生故。能斷無明。能生於明。彼現法中。諸無明界所隨六處皆得除滅。明界所隨六處得生。名為轉依。彼品粗重皆止息故。六處既滅。漸次乃至愛亦隨滅。由愛滅故。諸食亦滅。能取後有。諸法滅故。當知後有亦復隨滅。是故應知。處於明者。不求後有。
複次無有少法生已安住。亦無有我能食所食。由此因緣
【現代漢語翻譯】 現代漢語譯本：爲了容易區分它們的差別，還應當知道這些食物有粗細的不同含義。如果某種食物能夠使已經出生的有情眾生得以安住，就稱之為『粗』。如果某種食物能夠幫助那些尋求存在的有情眾生，就應當知道那是『細』。應當這樣理解四食的安立。
此外，如上所述的諸根（indriya，感覺器官）和大種（mahābhūta，四大元素），都由集諦（samudaya-satya，苦集滅道中的集諦）所攝。它們先由愛（trsna，渴愛）而生，爲了使它們能夠增長，才去追求四食。由此道理，已經出生的有情眾生雖然依靠四食而得以安住，但根本上是憑藉愛作為因緣才存在的。又因為有愛，所以在現世中，依靠諸食之身，通過三種途徑，滋長業（karma，行為）和惑（klesha，煩惱），能夠促成業和惑常常伴隨的有取之識（vijnana，意識），在現世中攝取後有（punarbhava，來世）。所以，一切尋求存在的有情眾生，雖然依靠四食的幫助，但仍然是憑藉愛作為因緣才存在的。而且，這種愛在現世中，又以無明觸（avidyā-sparśa，無明之觸）所生的諸受（vedanā，感受）為因緣而生起。這無明觸所生的諸受，又以無明觸為因緣而生起。這無明觸又以先前串習的諸無明界（avidyā-dhātu，無明的界）所伴隨的六處（sadayatana，六根）為因緣而生起。這六處之後，再沒有其他的因。在現世中，只有這六處輾轉相依。有色的諸根依止於識，識也依止於識所執受的有色的諸根。由於這個因緣，六處之後就沒有再進一步的描述了。或者有時，聽聞正法作為外在的助緣力量，如理作意（yoniso-manasikara，如理作意）和精進修習作為內在的助緣力量。由於這些因緣，正見（samyag-drsti，正見）生起。正見生起后，能夠斷除無明，能夠生起光明。那時，現世中，諸無明界所伴隨的六處都得以除滅，光明界所伴隨的六處得以生起，這稱為轉依（asraya-paravrtti，轉依）。由於那些品類的粗重都止息了，六處既然滅除，逐漸乃至愛也隨之滅除。由於愛滅除，諸食也滅除。能夠攝取後有的諸法滅除，應當知道後有也隨之滅除。所以應當知道，處於光明中的人，不再尋求後有。
此外，沒有絲毫的法在生起后能夠安住，也沒有『我』能夠食用或被食用。由於這個因緣……
【English Translation】 English version: Furthermore, in order to easily distinguish their differences, it should also be known that these foods have different meanings of coarse and subtle. If a certain food can enable sentient beings who have already been born to abide, it is called 'coarse'. If a certain food can benefit those sentient beings who seek existence, it should be known that it is 'subtle'. The establishment of the four foods should be understood in this way.
Moreover, the sense faculties (indriya) and the great elements (mahābhūta) mentioned above are all included in the truth of accumulation (samudaya-satya). They are born from craving (trsna) first, and in order to make them grow, the four foods are pursued. For this reason, although sentient beings who have already been born can abide by relying on the four foods, they fundamentally exist by relying on craving as a condition. Furthermore, because of craving, in the present life, relying on the body of food, through three ways, karma (karma) and afflictions (klesha) are nourished, which can cause the consciousness with grasping (vijnana) that is often accompanied by karma and afflictions to take up future existence (punarbhava) in the present life. Therefore, although all sentient beings who seek existence are benefited by the four foods, they still exist by relying on craving as a condition. Moreover, this craving in the present life arises from the feelings (vedanā) born of ignorance-contact (avidyā-sparśa) as a condition. These feelings born of ignorance-contact arise from ignorance-contact as a condition. This ignorance-contact arises from the six sense bases (sadayatana) accompanied by the previously habitual realms of ignorance (avidyā-dhātu) as a condition. After these six sense bases, there is no other cause. In the present life, only these six sense bases depend on each other. The colored sense faculties rely on consciousness, and consciousness also relies on the colored sense faculties grasped by consciousness. Because of this reason, there is no further description after the six sense bases. Or sometimes, hearing the right Dharma serves as an external supporting force, and appropriate attention (yoniso-manasikara) and diligent practice serve as internal supporting forces. Because of these reasons, right view (samyag-drsti) arises. When right view arises, it can cut off ignorance and generate clarity. At that time, in the present life, the six sense bases accompanied by the realms of ignorance are all eliminated, and the six sense bases accompanied by the realms of clarity arise, which is called transformation of the basis (asraya-paravrtti). Because the coarseness of those categories is stopped, since the six sense bases are eliminated, gradually even craving is also eliminated. Because craving is eliminated, the foods are also eliminated. Since the dharmas that can grasp future existence are eliminated, it should be known that future existence is also eliminated. Therefore, it should be known that those who are in clarity no longer seek future existence.
Furthermore, there is not the slightest dharma that can abide after arising, nor is there a 'self' that can eat or be eaten. Because of this reason...
。彼何名食。然唯約與未生諸法作生緣理。唯法引法說為食義。但由法假于其識上假想施設補特伽羅。望此四食。說為食者。為欲隨順世間言說。約世俗諦說有如是補特伽羅。能食四食。非約勝義。所以者何。若說有識生已安住。體是真實補特伽羅名能食者。不應立識為其食性。未曾見有補特伽羅還自能食補特伽羅。一相續中定無二識同時安住。是故立識體是真實補特伽羅為能食者。不應道理。由有如是不應理故。若作是問。誰食識食。當知此問為非理問。若作是問。誰是能食識食因緣。當知此問為如理問。能令悟入緣起理故。復有二有。一者生有。二者業有。若為當來後有生起。今現法中。諸業煩惱所隨逐識為因。能引當來生有。即彼曾有前行業性。說名業有。于現法中有此有故。能令當來生有所攝後有生起。于命終時。前際六處才無常滅。后際六處尋復續生。即此六處識于先時為能引緣。復於今時為結生緣。如是由識入母胎故。得有名色。名色為緣便有六處。由無明界所隨六處以為緣故。有相似觸。漸次乃至取為緣故。令后際業轉成其有。如是諸法先未曾有。一切新從別別緣起。當知此中都無觸者乃至有者。能有所觸。乃至有有唯有諸法。別名所食。別名能食。是故因果墮在諸行。相續流轉無有斷絕。由其先際業
【現代漢語翻譯】 現代漢語譯本： 那麼，什麼叫做『食』（āhāra）呢？實際上，『食』僅僅是作為尚未生起的諸法生起的因緣而存在。只有法才能引導法，所以才說『食』具有引導的意義。只是因為法假借在識之上，才假想施設了補特伽羅（pudgala，補特伽羅是指既非存在又非不存在的一種假想的存在，通常被認為是『人』或『個體』），針對這四種食，才說有『食者』，這是爲了順應世間的說法。這是依據世俗諦（saṃvṛti-satya，世俗諦是指基於日常經驗和共識的真理）來說有這樣的補特伽羅能夠食用四食，而不是依據勝義諦（paramārtha-satya，勝義諦是指超越日常經驗和概念的終極真理）。 為什麼這麼說呢？如果說有識已經生起並安住，其本體是真實的補特伽羅，可以被稱為『能食者』，那麼就不應該把識設立為它的『食性』。從未見過有補特伽羅能夠自己食用自己。在一個相續（saṃtāna，相續是指事物或現象的連續不斷）中，絕對不可能有兩個識同時安住。因此，如果把識的本體設立為真實的補特伽羅作為『能食者』，這是不合道理的。由於存在這樣的不合理之處，如果有人問：『誰食識食？』，應當知道這個問題是不合理的。如果有人問：『誰是能食識食的因緣？』，應當知道這個問題是合理的，因為它能夠使人領悟緣起（pratītyasamutpāda，緣起是指一切事物都是相互依存、相互聯繫而產生的）的道理。 此外，還有兩種『有』（bhava）：一是生有（upapattibhava），二是業有（karmabhava）。爲了將來的後有（punarbhava，後有是指來世的存在）生起，現在這一生中，被諸業（karma，業是指行為、行動，包括身、語、意三方面）和煩惱（kleśa，煩惱是指使人身心煩惱不安的心理活動）所隨逐的識作為因，能夠引導將來的生有。而那曾經具有的前行業性，就叫做『業有』。在現在這一生中，因為有這種『有』，才能夠使將來的生有所攝的後有生起。在命終時，前一際的六處（ṣaḍāyatana，六處是指眼、耳、鼻、舌、身、意六種感覺器官）剛剛無常滅去，后一際的六處隨即又相續生起。這六處識在先前是能引導的因緣，在現在又是結生（pratisaṃdhi，結生是指生命在新的輪迴中開始）的因緣。就像這樣，由於識進入母胎，才有了名色（nāmarūpa，名色是指精神和物質的結合體）。名色為緣，便有了六處。由於無明界（avidyā-dhātu，無明界是指對真理的無知）所隨的六處作為因緣，便有了相似的觸（sparśa，觸是指感覺）。逐漸乃至取（upādāna，取是指強烈的執著和追求）為緣，使后一際的業轉變成『有』。像這樣，諸法先前從未曾有，一切都是新從各個不同的因緣生起。應當知道，這裡面都沒有觸者乃至有者，能夠有所觸乃至有有，只有諸法，分別叫做『所食』，分別叫做『能食』。因此，因果都落在諸行（saṃskāra，諸行是指一切有為法，即由因緣和合而成的、變化無常的事物）之中，相續流轉，沒有斷絕。由於先前的業。
【English Translation】 English version: What is called 'food' (āhāra)? In reality, 'food' exists only as the condition for the arising of dharmas that have not yet arisen. Only a dharma can lead to another dharma, hence it is said that 'food' has the meaning of leading. It is only because a dharma is borrowed upon consciousness (vijñāna) that a person (pudgala) is hypothetically established. Regarding these four kinds of food, it is said that there is an 'eater' (bhoktṛ), which is to comply with worldly speech. This is according to conventional truth (saṃvṛti-satya) that there is such a person who can consume the four foods, not according to ultimate truth (paramārtha-satya). Why is this so? If it is said that there is consciousness that has already arisen and abides, and its essence is a real person, who can be called the 'eater', then consciousness should not be established as its 'nature of food'. It has never been seen that a person can eat himself. In one continuum (saṃtāna), it is absolutely impossible for two consciousnesses to abide simultaneously. Therefore, it is unreasonable to establish the essence of consciousness as a real person as the 'eater'. Because there is such unreasonableness, if someone asks: 'Who eats the food of consciousness?', it should be known that this question is unreasonable. If someone asks: 'What is the condition that can eat the food of consciousness?', it should be known that this question is reasonable, because it can lead to the understanding of the principle of dependent origination (pratītyasamutpāda). Furthermore, there are two kinds of 'becoming' (bhava): one is rebirth-becoming (upapattibhava), and the other is karma-becoming (karmabhava). For the arising of future existence (punarbhava), in this present life, consciousness accompanied by karmas (karma) and afflictions (kleśa) acts as a cause, which can lead to future rebirth-becoming. And that former nature of past actions is called 'karma-becoming'. In this present life, because there is this 'becoming', it can cause the arising of future existence contained in rebirth-becoming. At the time of death, the six sense bases (ṣaḍāyatana) of the previous existence have just impermanently ceased, and the six sense bases of the subsequent existence immediately continue to arise. This consciousness of the six sense bases was the leading condition in the past, and is now the condition for linking rebirth (pratisaṃdhi). Just like this, because consciousness enters the mother's womb, there is name and form (nāmarūpa). Name and form are the condition for the six sense bases. Because the six sense bases accompanied by the realm of ignorance (avidyā-dhātu) are the condition, there is similar contact (sparśa). Gradually, even grasping (upādāna) becomes the condition, causing the karma of the subsequent existence to transform into 'becoming'. Like this, dharmas have never existed before, and everything newly arises from different conditions. It should be known that there is no toucher or becomer here, who can touch or become, there are only dharmas, separately called 'what is eaten' and separately called 'what can eat'. Therefore, cause and effect fall within conditioned phenomena (saṃskāra), continuously flowing without interruption. Due to past karma.
有。往趣后際生有。復由后際業有。還趣先際生有。如是緣起輪迴不絕。從此世間往彼世間。自彼世間還此世間。是故唯法能引法義。當知此中說為食義。
複次三食為因能令三種內苦生起。一者界不平等所生病苦。二者欲希求苦。三者求不允苦。初苦段食為因。第二苦觸食為因。第三苦意會思食為因。段食因緣生內病苦。是故苾芻。當觀段食如子肉想。不應貪著。隨順樂受觸食因緣。能生於內欲希求苦。是故苾芻。當觀順彼六種觸處如無皮牛。應作是觀。若我依於六種觸處。發起種種欲希求貪。便為依止諸色而住。依止色故。令我發起種種諸惡不善尋思。如無皮牛觸處諸蟲之所唼食。多生眾苦不安隱住。如是觀已。于初觸處深見過患。無染而住。如依於色如是。依聲香味觸法。當知亦爾如於初觸處深見過患。無染而住如是。乃至於第六觸處。當知亦爾。有漏意會思食因緣。能生於內求不允苦。是故苾芻。當觀有漏意會思食如一分火。觀察如是所求不允能引身心大熱惱故。彼作如是正觀察已。終不希望衣食等事往詣他家。是故不為所求不允所生苦觸。其心坦然安樂而住。由是因緣。應正觀察如是三食。所謂段觸意會思食。即由如是三食因緣。生如所說依識內苦。是故苾芻。當觀識食如三百鉾之所鉆刺。所以者何
【現代漢語翻譯】 現代漢語譯本： 有。趨向後有的生有，又由後有的業有，返回趨向前有的生有。像這樣緣起輪迴，永不停止。從此世間前往彼世間，又從彼世間返回此世間。因此，只有法才能引導法義。應當知道，這裡所說的是食的意義。
其次，三種食作為原因，能夠使三種內在的痛苦生起。一是四大不調所生的病苦，二是慾望希求的苦，三是求不得的苦。第一種苦以段食為因，第二種苦以觸食為因，第三種苦以意會思食為因。段食的因緣產生內在的病苦。因此，比丘，應當觀察段食，如同吃自己孩子的肉一樣，不應該貪著。隨順快樂感受的觸食因緣，能夠產生內在的慾望希求的苦。因此，比丘，應當觀察順應那六種觸處，如同沒有皮的牛一樣。應當這樣觀察：如果我依賴於六種觸處，發起種種慾望希求的貪念，便是依賴於諸色而住。因為依賴於色，使我發起種種惡的不善的思慮。如同沒有皮的牛，觸處被各種蟲子叮咬，多生痛苦，不得安穩。這樣觀察后，對於最初的觸處，深刻地看到過患，沒有染著而住。如同依賴於色一樣，依賴於聲香味觸法，應當知道也是如此。如同對於最初的觸處，深刻地看到過患，沒有染著而住一樣，乃至對於第六觸處，應當知道也是如此。有漏的意會思食的因緣，能夠產生內在的求不得的苦。因此，比丘，應當觀察有漏的意會思食，如同一小堆火。觀察像這樣，所求不得，能夠引起身心極大的熱惱。他們這樣正確地觀察后，終不希望爲了衣食等事前往他家。因此，不為所求不得所生的苦觸所擾，內心坦然安樂而住。由於這樣的因緣，應當正確地觀察這三種食，所謂段食、觸食、意會思食。就是由於像這樣的三種食的因緣，產生如所說的依賴於識的內在痛苦。因此，比丘，應當觀察識食，如同被三百支矛所鉆刺一樣。為什麼這樣說呢？
【English Translation】 English version: There is. Existence that proceeds towards future existence, and again, existence due to karma from future existence, returning to existence that proceeds towards prior existence. Thus, this dependent origination, this cycle, never ceases. From this world to that world, and from that world back to this world. Therefore, only the Dharma can lead to the meaning of the Dharma. It should be known that what is spoken of here is the meaning of 'food'.
Furthermore, the three foods as causes can give rise to three kinds of inner suffering. First, the suffering of illness arising from the imbalance of the elements. Second, the suffering of desire and craving. Third, the suffering of not getting what one seeks. The first suffering is caused by coarse food. The second suffering is caused by contact food. The third suffering is caused by volitional food. The condition of coarse food gives rise to inner suffering of illness. Therefore, monks, you should contemplate coarse food as if it were the flesh of your own child, and should not be attached to it. The condition of contact food, which accords with pleasant sensations, can give rise to inner suffering of desire and craving. Therefore, monks, you should contemplate those six sense bases as if they were a cow without skin. You should contemplate thus: If I rely on the six sense bases and give rise to various desires and cravings, then I am dwelling dependent on forms. Because of relying on forms, I give rise to various evil and unwholesome thoughts. Like a cow without skin, the sense bases are bitten by various insects, causing much suffering and unstable dwelling. Having contemplated thus, deeply seeing the faults in the initial sense base, dwell without defilement. Just as with relying on forms, so too with relying on sound, smell, taste, touch, and mental objects, it should be known to be the same. Just as with deeply seeing the faults in the initial sense base, dwell without defilement, so too, even up to the sixth sense base, it should be known to be the same. The condition of defiled volitional food can give rise to inner suffering of not getting what one seeks. Therefore, monks, you should contemplate defiled volitional food as if it were a small fire. Contemplate thus: not getting what one seeks can cause great mental and physical distress. Having made such correct contemplation, they will never hope to go to another's house for things like clothing and food. Therefore, not disturbed by the suffering of not getting what one seeks, their minds dwell peacefully and happily. Due to this condition, one should correctly contemplate these three foods, namely coarse food, contact food, and volitional food. It is due to the condition of these three foods that the inner suffering dependent on consciousness arises, as has been said. Therefore, monks, you should contemplate consciousness-food as if being pierced by three hundred spears. Why is this so?
。段食因緣能令非一種種眾多品類病苦依識而起。隨順樂受觸食因緣。能令倍增欲希求苦依識而起。有漏意會思食因緣。能令種種求不允苦依識而起。如是行者于識食中。正觀諸食以識為依多生過患。由是因緣。不顧身命。如是如理於四種食審正觀察。審觀為依能于現法永斷諸食。食永斷故。得至當來後有苦際。
複次若不如實觀此四食。便為喜貪之所染污。若為是二所染污者。當知希求二種過患。一者當來。二者現法。於四食中。有漏意會思食因緣。專注希望俱行喜染名喜。隨順樂受觸食因緣。于能隨順喜樂諸食多生染著名貪。此二煩惱于現法中能染于識。令其安止四種識住。增長當來後有種子。既增長已生起後有生等眾苦。當知是名喜貪二種煩惱所作當來過患。彼由如是於四食中安住喜貪二種煩惱。便於現法有諸塵染。由塵染故。食若變壞。于現法中便生悲嘆愁憂。萎頓懷戚而住。當知是名喜貪二種煩惱所作現法過患。
複次諸有於此四種識中喜貪未斷。彼六處攝有識之身。猶如臺觀六處窗牖。能與緣境煩惱日光。作入依處。是光於此或住上地。或住下地。既得住已。如前所說。於四識住能染于識。生起當來後有眾苦。若有能斷如是喜貪二種煩惱。與彼相違緣境煩惱尚不得起。況依此入而當得住。又
【現代漢語翻譯】 現代漢語譯本：段食的因緣能夠導致非單一的、各種各樣品類的病苦，依賴於識而生起。隨順樂受的觸食因緣，能夠導致倍增的慾望和希求的痛苦，依賴於識而生起。有漏的意會思食因緣，能夠導致種種求之不得的痛苦，依賴於識而生起。像這樣，修行者對於識食中，正確地觀察各種食物以識為依靠而產生諸多過患。因為這個因緣，不顧惜身命。像這樣如理如實地對四種食物審慎正確地觀察。審慎觀察作為依靠，能夠在現世永遠斷除各種食物。食物永遠斷除的緣故，能夠達到當來後有的苦的邊際。
再次，如果不如實地觀察這四種食物，就會被喜和貪所染污。如果被這二者所染污，應當知道希求兩種過患。一是當來（未來），二是現法（現在）。在四種食物中，有漏的意會思食的因緣，專注希望，與喜的染污一同發生，這叫做『喜』。隨順樂受的觸食因緣，對於能夠隨順喜樂的各種食物，多生染著，這叫做『貪』。這兩種煩惱在現世中能夠染污識，使它安止於四種識住。增長當來後有的種子。既然增長了，就生起後有的生等眾苦。應當知道這叫做喜和貪兩種煩惱所造成的當來過患。他們由於像這樣在四種食物中安住喜和貪兩種煩惱，就在現世有各種塵染。由於塵染的緣故，食物如果變壞，在現世中就產生悲嘆、愁憂、萎頓、懷戚而住。應當知道這叫做喜和貪兩種煩惱所造成的現法過患。
再次，那些對於這四種識中的喜和貪沒有斷除的人，他們的六處所攝的有識之身，就像臺觀的六處窗戶，能夠與緣境的煩惱日光，作為進入的依靠之處。這光於此或者住在上地，或者住在下地。既然得到了住處，如前所說，對於四識住能夠染污識，生起當來後有的各種痛苦。如果有人能夠斷除像這樣喜和貪兩種煩惱，與它（喜貪）相反的緣境煩惱尚且不能生起，更何況依靠它（六處）進入而能夠住下呢？
【English Translation】 English version: The condition of coarse food (duan shi) can cause various kinds of diseases and sufferings to arise dependent on consciousness (shi). The condition of contact food (chu shi) that accords with pleasant feelings can cause increased desires and cravings, and suffering arises dependent on consciousness. The condition of volitional food (si shi) with outflows can cause various kinds of suffering from unfulfilled desires to arise dependent on consciousness. Thus, practitioners, in regard to consciousness-food, correctly observe that various foods rely on consciousness and produce many faults. Because of this condition, they do not care for their lives. In this way, they thoroughly and correctly observe the four kinds of food according to reason. Thorough observation as a reliance enables them to permanently cut off all foods in the present life. Because food is permanently cut off, they can reach the end of future suffering.
Furthermore, if one does not truly observe these four foods, one will be defiled by joy (xi) and greed (tan). If one is defiled by these two, one should know that one seeks two kinds of faults: one is in the future (dang lai), and the other is in the present life (xian fa). Among the four foods, the condition of volitional food with outflows, focusing on hope, occurring together with the defilement of joy, is called 'joy'. The condition of contact food that accords with pleasant feelings, for various foods that can accord with joy and pleasure, gives rise to much attachment, which is called 'greed'. These two afflictions can defile consciousness in the present life, causing it to abide in the four abodes of consciousness (si zhong shi zhu). They increase the seeds of future existence. Once increased, they give rise to the various sufferings of future birth, etc. One should know that this is called the future fault caused by the two afflictions of joy and greed. Because they abide in these two afflictions of joy and greed in the four foods, they have various defilements in the present life. Because of these defilements, if food changes for the worse, they will experience lamentation, sorrow, distress, and dejection in the present life. One should know that this is called the present fault caused by the two afflictions of joy and greed.
Furthermore, those who have not cut off joy and greed in these four kinds of consciousness, their body of consciousness contained within the six sense bases (liu chu), is like the windows of a pavilion, which can serve as a place for the sunlight of afflictions from external objects to enter. This light may abide in the upper ground or in the lower ground. Once it has obtained a place to abide, as previously stated, it can defile consciousness in the four abodes of consciousness, giving rise to various sufferings of future existence. If someone can cut off these two afflictions of joy and greed, the afflictions from external objects that are contrary to it (joy and greed) cannot even arise, let alone enter through it (the six sense bases) and be able to abide.
復若有補特伽羅喜貪未斷。便為魔羅來詣其所。以其種種猶如彩色可愛境界。彩畫如是補特伽羅。令其變生種種煩惱相貌顯現。當知如是補特伽羅。喜貪未斷。譬如其地能為種種煩惱彩畫作所依處。已斷喜貪補特伽羅。魔詣其所如前廣說。當知如是補特伽羅。喜貪已斷。猶若虛空。非為種種煩惱彩畫作所依處。當知是名于諸食中喜貪未斷。如其次第所有過患。當知是名于諸食中喜貪已斷。如其次第所有功德。
瑜伽師地論卷第九十四 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九十五
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事緣起食諦界擇攝第三之三
複次嗢拖南曰。
如理攝集諦 得相處業障 過黑異熟等 大義后難得
若於諦智增上如理。及不如理。不如實知。不能盡漏。與此相違。如實知故。能盡諸漏。當知此中聞不正法。不為寂靜。不為調伏。不為涅槃。所起諸智。名不如理。聽聞正法。與上相違。當知如理。又於此中。住惡說法補特伽羅。於此正法佛佛弟子真善丈夫。不樂瞻仰。于別解脫尸羅律儀密護根門正知而住。如是等類賢聖法中。不自調伏。不受學轉。于諸聖諦無聞思修照了通達。又即于彼諸惡說法毗柰耶
【現代漢語翻譯】 現代漢語譯本： 再者，如果還有人（補特伽羅，指人）對喜樂和貪愛沒有斷除，魔羅（Mara，指魔）就會來到他那裡，用各種像彩色一樣可愛的事物來描繪這個人，使他產生各種煩惱的相貌顯現。應當知道，這樣的人，喜樂和貪愛還沒有斷除，就像大地一樣，能成為各種煩惱的圖畫所依賴的地方。已經斷除喜樂和貪愛的人，魔羅來到他那裡，就像前面廣泛說的那樣，應當知道，這樣的人，喜樂和貪愛已經斷除，就像虛空一樣，不是各種煩惱的圖畫所依賴的地方。應當知道，這叫做對於各種食物中的喜樂和貪愛沒有斷除，按照次第所產生的過患。應當知道，這叫做對於各種食物中的喜樂和貪愛已經斷除，按照次第所產生的功德。
《瑜伽師地論》卷第九十四 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第九十五
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事緣起食諦界擇攝第三之三
其次，總結說：
如理攝集諦 得相處業障 過黑異熟等 大義后難得
如果對於諦智（諦智，指對真理的智慧）的增上，如理（如理，指符合真理）和不如理（不如理，指不符合真理），不如實地瞭解，就不能斷盡煩惱。與此相反，如實地瞭解，就能斷盡各種煩惱。應當知道，這裡聽聞不正法，不能達到寂靜、調伏和涅槃（Nirvana，指涅槃）所產生的各種智慧，叫做不如理。聽聞正法，與上面相反，應當知道叫做如理。又在這裡，住在惡說法（惡說法，指錯誤的教法）的人，對於這種正法，佛（Buddha，指佛）和佛的弟子，真正的善人，不樂意瞻仰，對於別解脫尸羅（Pratimoksha-sila，指別解脫戒）的律儀，嚴密地守護根門，以正知而住。像這樣的人，在賢聖法中，不自我調伏，不接受學習和轉變，對於各種聖諦（Arya-satya，指四聖諦）沒有聽聞、思考、修習和照了通達。又就在那些惡說法的毗奈耶（Vinaya，指戒律）中。
【English Translation】 English version: Furthermore, if there is still an individual (Pudgala, referring to a person) whose delight and craving have not been severed, Mara (Mara, referring to the demon) will come to that place and depict that individual with various things that are as colorful and lovely. This causes various aspects of affliction to manifest. It should be known that such an individual, whose delight and craving have not been severed, is like the earth, which can become the place upon which various afflictions are painted. An individual whose delight and craving have been severed, when Mara comes to that place, as described extensively before, it should be known that such an individual, whose delight and craving have been severed, is like the sky, which is not a place upon which various afflictions are painted. It should be known that this is called the faults that arise in sequence from not severing delight and craving in various foods. It should be known that this is called the merits that arise in sequence from severing delight and craving in various foods.
Yoga-bhumi-sastra, Volume 94 Taisho Tripitaka, Volume 30, No. 1579, Yoga-bhumi-sastra
Yoga-bhumi-sastra, Volume 95
Said by Bodhisattva Maitreya
Translated under Imperial Order by Tripitaka Master Xuanzang; Section on Collected Topics, Section on Sutras, Origination of Events, Truth of Food, Selection of Realms, Third of the Third Collection
Next, the summary says:
'Rightly gather the Truths, Obtain characteristics, place, karma, and obstacles, Faults, darkness, Vipaka, etc., Great meaning is later difficult to obtain.'
If, with regard to the increase of wisdom concerning the Truths (Arya-satya, referring to the Four Noble Truths), one does not truly understand what is in accordance with reason (as it should be) and what is not in accordance with reason (as it should be), one cannot exhaust the outflows. Conversely, because one truly understands, one can exhaust all outflows. It should be known that, in this context, the various wisdoms that arise from hearing the incorrect Dharma, which do not lead to tranquility, taming, or Nirvana (Nirvana, referring to Nirvana), are called 'not in accordance with reason.' Hearing the correct Dharma, which is the opposite of the above, should be known as 'in accordance with reason.' Furthermore, in this context, those who dwell in evil teachings do not delight in looking up to the Buddhas (Buddha, referring to the Buddha) and the disciples of the Buddhas, the true and virtuous individuals, with regard to this correct Dharma. They do not diligently guard the sense faculties with the discipline of Pratimoksha-sila (Pratimoksha-sila, referring to the Pratimoksha vows), and do not abide with right knowledge. Such individuals, in the Dharma of the noble ones, do not tame themselves, do not accept learning and transformation, and do not hear, think, cultivate, illuminate, or penetrate the various Noble Truths (Arya-satya, referring to the Four Noble Truths). Furthermore, even within those Vinayas (Vinaya, referring to monastic discipline) of evil teachings.
中。聞不正法。起邪勝解。于不如理生起如理顛倒妄想。于不如理不如實知是不如理。又于聽聞正法如理。不如實知是其如理。由不知故。于諸所有惡說惡解有縛無脫。不應思惟顛倒法中。不能解了。而故思惟。于諸所有善說善解有脫無縛。應可思惟無顛倒法。所謂契經及應頌等乃至廣說。不能解了。而不思惟。如是亦名非理作意。由此作意。不為寂靜。不為調伏。不為涅槃故。名非理。又復聽聞不正法故。依三言事增上緣力。顯示過去未來現在計我品類。即由如是增上力故。於三世境起不如理作意思惟。謂於過去分別計我或有或無。未來現在當知亦爾。彼既如是不如正理。作意思惟。或緣所取事。或緣能取事。此不如理作意思惟。或即諸行分別有我。或離諸行分別有我。彼于所計得決定時。若緣所取事分別為我。或成常見。由此見故。作是思惟。我有。其我于現法中是實是常。或成斷見。由此見故。作是思惟。我無。其我于現法中是實是常。若緣能取事。計有我見分別為我。作是思惟。我今以我觀察於我。或謂我我先有今無。作是思惟。我今以我觀察無我。或復即緣能取之事。計無我見。于現法中以其無我分別為我。作是思惟。我今以其無我隨觀昔曾有我。如是且說所取能取差別五相不如正理作意思惟五種見處。謂
【現代漢語翻譯】 現代漢語譯本： 聽聞不正法，生起錯誤的理解，對不如理的事物產生如理的顛倒妄想。對於不如理的事物，不能如實地知曉它是不如理的；又對於聽聞正法，不能如實地知曉它是如理的。由於這種無知，對於所有錯誤的言說和錯誤的理解，有束縛而沒有解脫。不應該在顛倒的法中思惟，因為不能理解，卻故意去思惟。對於所有正確的言說和正確的理解，有解脫而沒有束縛，應該可以思惟沒有顛倒的法，也就是所謂的契經（Sutra，佛經）以及應頌（Geya，以詩歌形式表達的佛經）等等，乃至廣說。不能理解，卻不去思惟。像這樣也叫做非理作意（Ayoniśo manaskāra，不如理的思惟）。由於這種作意，不能達到寂靜，不能達到調伏，不能達到涅槃（Nirvana，解脫），所以叫做非理。 又因為聽聞不正法，依靠三種言語事件的增上緣的力量，顯示過去、未來、現在計度『我』（Atman，靈魂、真我）的品類。就是由於這樣的增上緣的力量，對於三世的境界生起不如理的作意思惟，也就是對於過去分別計度『我』或者存在或者不存在，未來和現在應當知道也是這樣。他們既然這樣不如正理地作意思惟，或者緣于所取的事物，或者緣于能取的事物。這種不如理的作意思惟，或者就在諸行（Samskara，行蘊）中分別有『我』，或者離開諸行分別有『我』。他們對於所計度的得到決定的時候，如果緣于所取的事物分別有『我』，或者成為常見（Śāśvata-dṛṣṭi，認為『我』是常恒不變的），由於這種見解，就作這樣的思惟：『我有』，這個『我』在現法中是真實的、是常恒的。或者成為斷見（Uccheda-dṛṣṭi，認為『我』死後斷滅），由於這種見解，就作這樣的思惟：『我沒有』，這個『我』在現法中是真實的、是常恒的。如果緣于能取的事物，計度有『我』見，分別有『我』，就作這樣的思惟：『我現在用我來觀察我』，或者說『我先前有而現在沒有』，就作這樣的思惟：『我現在用我來觀察無我』。或者又緣于能取的事物，計度無『我』見，在現法中用這個無『我』來分別有『我』，就作這樣的思惟：『我現在用這個無我來隨順觀察過去曾經有我』。像這樣且說所取和能取的差別五種相狀，不如正理作意思惟的五種見處，就是……
【English Translation】 English version: Hearing the incorrect Dharma (law, teaching), one gives rise to perverse understanding, generating inverted and deluded thoughts about what is not reasonable as if it were reasonable. Regarding what is not reasonable, one does not truly know that it is not reasonable; and regarding hearing the correct Dharma, one does not truly know that it is reasonable. Because of this ignorance, with respect to all incorrect speech and incorrect understanding, there is bondage without liberation. One should not contemplate within inverted Dharmas, because one cannot understand them, yet one deliberately contemplates them. With respect to all correct speech and correct understanding, there is liberation without bondage, and one should contemplate non-inverted Dharmas, namely the Sutras (discourses of the Buddha) and Geyas (verses), and so on, extensively explained. One cannot understand them, yet one does not contemplate them. Such is also called Ayoniśo manaskāra (irrational attention). Because of this attention, it does not lead to tranquility, it does not lead to subduing, it does not lead to Nirvana (liberation), therefore it is called irrational. Furthermore, because of hearing the incorrect Dharma, relying on the power of the three verbal events as a dominant condition, it reveals the categories of conceiving 'I' (Atman, self, soul) in the past, future, and present. It is due to the power of such a dominant condition that one generates irrational attention and contemplation towards the realms of the three times, namely, in the past, one discriminates and conceives 'I' as either existing or not existing; it should be known that the future and present are also like this. Since they thus irrationally attend and contemplate, either based on the object taken or based on the subject taking. This irrational attention and contemplation either discriminates 'I' within the Samskaras (formations, mental constructs), or discriminates 'I' apart from the Samskaras. When they obtain certainty regarding what they have conceived, if they discriminate 'I' based on the object taken, they either become attached to the Śāśvata-dṛṣṭi (eternalism, the view that 'I' is permanent and unchanging), and because of this view, they think, 'I exist,' and this 'I' is real and permanent in the present Dharma. Or they become attached to the Uccheda-dṛṣṭi (annihilationism, the view that 'I' is annihilated after death), and because of this view, they think, 'I do not exist,' and this 'I' is real and permanent in the present Dharma. If, based on the subject taking, they conceive the view of 'I', discriminating 'I', they think, 'I now observe myself with myself,' or they say, 'I existed before but do not exist now,' and they think, 'I now observe no-self with myself.' Or again, based on the subject taking, they conceive the view of no-self, and in the present Dharma, they discriminate 'I' with this no-self, and they think, 'I now observe the past existence of 'I' in accordance with this no-self.' Thus, let us speak of the five aspects of the difference between the object taken and the subject taking, the five kinds of views of irrational attention and contemplation, namely...
即三世所有諸行分別有我。又復由於不如正理比度作意。離於諸行分別有我。彼謂如是所計實我或自能作感後有業。名能作者。或他令作。名等作者。或自能起現法士用。名能起者。或他令起。名等起者。或自己作後有業故。或他令作後有業故。感果異熟。名能生者。或自能起現士用故。或他等起現士用故。得士用果。名等生者。或由自見。或由他見。隨起言說。如是或由自聞覺知。或由他聞覺知。隨起言說。名能說者。或於妻子及奴婢等所有家屬。隨其所應施設教敕令住其處。如是亦複名能說者。或復當來業果已生。名能受者。或於現法諸士夫果已現等生。名等受者。或於過去彼彼生中。造作種種善不善業。今于現法領受種種彼果異熟。名領受者。或有乃至壽量減盡而便夭喪。能捨此蘊。能續余蘊。若異此者既無有我。云何得成如上所說諸所作事。是名第六不如正理作意思惟所攝見處。如是諸見。且說皆以薩迦耶見。為其自性。能生其餘。薩迦耶見以為根本所有見趣故。名見處。由能障礙能取真實微妙慧故。名見稠林。損善法故。名見曠野。勞役他故。名見厭背。欲求有求所行歷故。名見行歷。詰責他論免脫己論而動搖故。名見動搖。能善結構後有苦故。名為見結。習行如是諸邪行者。于現法中未現前漏令起現前。
【現代漢語翻譯】 現代漢語譯本 即認為過去、現在、未來三世的所有行為都分別有一個『我』（ātman，靈魂、真我）在主導。此外，由於不符合正理的推測和思量，認為在各種行為之外，還存在一個獨立的『我』。他們認為，這個被設想的『我』，或者自己能夠造作並感受來世的業，稱為『能作者』；或者被他人驅使造作，稱為『等作者』；或者自己能夠發起當下的努力和作用，稱為『能起者』；或者被他人驅使發起，稱為『等起者』；或者因為自己造作來世的業，或者被他人驅使造作來世的業，從而感受果報的成熟，稱為『能生者』；或者因為自己能夠發起當下的努力和作用，或者被他人驅使發起當下的努力和作用，從而獲得努力和作用的果報，稱為『等生者』；或者因為自己看見，或者因為他人看見，隨之產生言說，這樣稱為『能說者』；或者對於妻子、奴婢等所有家屬，根據情況施加教導和命令，讓他們安住在各自的位置上，這樣也稱為『能說者』；或者未來的業果已經產生，稱為『能受者』；或者對於當下的各種努力的果報已經顯現，稱為『等受者』；或者在過去生生世世中，造作種種善業和不善業，現在在當下領受種種那些果報的成熟，稱為『領受者』；或者有人乃至壽命減盡而夭折，能夠捨棄此蘊（skandha，五蘊），能夠延續到其他的蘊，如果不是這樣，既然沒有『我』，怎麼能夠成就如上所說的各種作為呢？這被稱為第六種不如理作意思維所包含的見處（dṛṣṭisthāna，邪見之處）。像這樣的各種見解，總的來說都是以薩迦耶見（satkāyadṛṣṭi，有身見）作為它們的自性，能夠產生其他的見解，以薩迦耶見作為根本的所有見趣，所以稱為『見處』。由於能夠障礙獲得真實的微妙智慧，所以稱為『見稠林』。由於損害善法，所以稱為『見曠野』。由於使他人勞累，所以稱為『見厭背』。由於是欲求有和求的眾生所行經歷，所以稱為『見行歷』。由於詰難他人的理論，免除自己的理論，而動搖不定，所以稱為『見動搖』。由於能夠很好地構建來世的痛苦，所以稱為『見結』。習行像這樣各種邪行的人，在當下還沒有顯現的煩惱，會使它們生起顯現。
【English Translation】 English version That is, holding that in all actions of the three times (past, present, and future), there is a distinct 『I』 (ātman, soul, self). Furthermore, due to improper reasoning and contemplation, they believe that apart from these actions, there exists an independent 『I』. They consider this conceived 『I』 as either capable of creating and experiencing the karma of future existences, called the 『agent』 (kartṛ); or caused by others to act, called the 『co-agent』 (samprayojaka); or capable of initiating present efforts and functions, called the 『initiator』 (ārambhaka); or caused by others to initiate, called the 『co-initiator』 (samārambhaka); or because of creating karma for future existences, either by oneself or caused by others, experiencing the maturation of the results, called the 『producer』 (janaka); or because of initiating present efforts and functions, either by oneself or caused by others, obtaining the fruits of effort and function, called the 『co-producer』 (samutpādaka); or arising speech based on one's own seeing or the seeing of others, thus called the 『speaker』 (vaktṛ); or instructing and commanding one's wife, servants, and other family members as appropriate, causing them to abide in their respective places, thus also called the 『speaker』; or the results of future karma have already arisen, called the 『receiver』 (pratigrahaka); or the fruits of various present efforts have already manifested, called the 『co-receiver』 (sampratigrahaka); or in past lives, having created various good and bad karmas, now in the present experiencing the maturation of those results, called the 『experiencer』 (vedaka); or someone whose lifespan is exhausted and dies prematurely, capable of abandoning this aggregate (skandha, the five aggregates) and continuing into other aggregates. If it were not so, since there is no 『I』, how could the aforementioned actions be accomplished? This is called the sixth view-point (dṛṣṭisthāna, place of wrong view) included in improper reasoning. Such views, generally speaking, all have self-view (satkāyadṛṣṭi, view of a real self) as their nature, capable of generating other views, with self-view as the root of all views, hence called 『view-point』. Because it can obstruct the attainment of true and subtle wisdom, it is called 『forest of views』. Because it harms good dharmas, it is called 『wilderness of views』. Because it causes others to toil, it is called 『aversion of views』. Because it is the path traversed by beings seeking existence and craving, it is called 『path of views』. Because it refutes the theories of others, avoids one's own theories, and wavers, it is called 『wavering of views』. Because it can well construct the suffering of future existences, it is called 『bond of views』. Those who practice such wrong practices will cause latent defilements that have not yet manifested to arise.
既現前已。令依下品起其中品。令依中品起其上品。由此為因生起當來老病死等一切苦法。如是當知由於如理及不如理不實知故。造作苦諦集諦雜染。與此相違。聽聞正法。起正勝解。于其如理。無不如理顛倒妄想。于其如理。如實了知是其如理。廣說乃至。于應思惟。無顛倒法。能正思惟。由此因緣。於三世行並其所取及以能取。如實隨觀無我我所。當於聖諦入現觀時。于見所斷所有諸漏。皆得解脫。得此事已。于上修道所斷諸漏。為令無餘永斷滅故。精勤修習四種因緣。何等為四。一善護身故。二善守根故。三善住念故。四如先所得出世間道。以達世間出沒妙慧多修習故。善護身者。謂正安住遠避惡象。乃至廣說。如聲聞地。由遠避故。於盡諸漏無有障礙。善守根者。謂正安住于諸可愛現前境界非理凈相。能正遠離如理思惟彼不凈相。善住念者。謂住四處。一者安住思擇受用衣服等處。二者安住能正除遣處靜現行惡尋思處。三者安住能正忍受發勤精進所生疲惓疏惡不正淋漏等苦。他粗惡言所生諸苦。界不平等所生苦處。四者安住于所修道依不放逸無雜住處。由正安住如是四處。名善住念。彼由如是善護身故。善守根故。善住念故。如先所得出世間道善修習故。于修所斷所有諸漏。皆能解脫。及隨證得最極究竟。
【現代漢語翻譯】 現代漢語譯本：既然（苦果）已經顯現於眼前，（凡夫）便會依據下品（煩惱）生起中品（煩惱），再依據中品（煩惱）生起上品（煩惱）。由於這個原因，便會生起未來老、病、死等一切痛苦之法。所以應當知道，由於不如理和不如實的認知，便會造作苦諦和集諦的雜染。與此相反，聽聞正法，生起正確的殊勝理解，對於如理之法，沒有不如理的顛倒妄想；對於如理之法，如實了知就是如理。廣而言之，對於應該思惟的法，沒有顛倒之法，能夠正確思惟。由於這個因緣，對於三世之行，以及所取（對境）和能取（心識），如實隨觀無我、無我所。當對於聖諦進入現觀時，對於見道所斷的所有煩惱，都能得到解脫。得到這個之後，爲了無餘永斷上修道所斷的煩惱，精勤修習四種因緣。哪四種呢？一是善於守護身（根），二是善於守護根（官能），三是善於安住于正念，四是像先前所得到的出世間道一樣，以通達世間出沒的微妙智慧多多修習。善於守護身（根）是指正確安住于遠離惡象（指危險），乃至廣說，如《聲聞地》所說。由於遠離（危險），對於斷盡所有煩惱沒有障礙。善於守護根（官能）是指正確安住于對於諸可愛現前境界，能夠遠離非理的凈相，如理思惟彼不凈相。善於安住于正念是指安住於四處。一是安住于思擇受用衣服等處，二是安住于能夠正確除遣處靜現行惡尋思處，三是安住于能夠正確忍受發勤精進所生的疲倦、疏惡、不正淋漏等苦，他人粗惡言語所生的諸苦，界不平等所生的苦處，四是安住于所修之道，依靠不放逸，沒有雜染的住處。由於正確安住于這四處，名為善於安住于正念。他們由於這樣善於守護身（根），善於守護根（官能），善於安住于正念，像先前所得到的出世間道一樣善於修習，對於修道所斷的所有煩惱，都能解脫，以及隨之證得最極究竟。
【English Translation】 English version: Now that (the suffering fruit) has already appeared, (ordinary beings) will rely on the inferior (afflictions) to generate the intermediate (afflictions), and then rely on the intermediate (afflictions) to generate the superior (afflictions). Due to this cause, all suffering dharmas such as old age, sickness, and death in the future will arise. Therefore, it should be known that due to irrational and untrue knowledge, the defilements of the suffering truth (Dukkha Satya) and the origin truth (Samudaya Satya) are created. Contrary to this, by listening to the true Dharma, correct and superior understanding arises. Regarding the rational, there are no irrational, inverted delusions. Regarding the rational, truly knowing it is rational. Broadly speaking, regarding what should be contemplated, there are no inverted dharmas, and one can contemplate correctly. Due to this cause, regarding the actions of the three times (past, present, future), as well as the object taken (Grahya) and the subject taking (Grahaka), one truly observes no-self (Anatta) and no-mine (Anatta). When entering direct realization of the Noble Truths (Arya Satya), all the outflows (Asrava) that are severed by the path of seeing (Darshana-marga) are liberated. Having attained this, in order to completely and permanently sever the outflows that are severed by the path of cultivation (Bhavana-marga), one diligently cultivates four causes. What are the four? First, to be good at guarding the body (kaya); second, to be good at guarding the senses (Indriya); third, to be good at abiding in mindfulness (Smriti); fourth, to cultivate diligently with the subtle wisdom of understanding the arising and ceasing of the world, like the supramundane path (Lokottara-marga) previously attained. Being good at guarding the body (kaya) means to correctly abide in avoiding fierce elephants (referring to dangers), and so on, as explained in the Sravaka-bhumi. Because of avoiding (dangers), there is no obstacle to exhausting all outflows. Being good at guarding the senses (Indriya) means to correctly abide in being able to distance oneself from the irrational appearance of purity in the presence of all lovely objects, and to rationally contemplate their impurity. Being good at abiding in mindfulness (Smriti) means abiding in four places. First, abiding in contemplating and using clothing, etc.; second, abiding in being able to correctly eliminate the evil thoughts that arise in a quiet place; third, abiding in being able to correctly endure the fatigue, unpleasantness, improper leakage, and other sufferings caused by diligent effort, the sufferings caused by others' harsh words, and the suffering places caused by the imbalance of elements; fourth, abiding in the path being cultivated, relying on non-negligence, in a place without defilements. Because of correctly abiding in these four places, it is called being good at abiding in mindfulness. Because they are thus good at guarding the body (kaya), good at guarding the senses (Indriya), good at abiding in mindfulness (Smriti), and good at cultivating like the supramundane path (Lokottara-marga) previously attained, they are able to liberate all the outflows that are severed by the path of cultivation (Bhavana-marga), and subsequently attain the ultimate and complete realization.
複次若有說言此四聖諦唯是境界。或有其我。或有有情。緣此聖諦修諸善法。應告彼言。勿作是說。所以者何。諸有無量世出世間善法生起。一切皆歸四聖諦攝。當知諸法略有二種。一能知智。二所知境。其能知智亦所知境。是故諸智俱行善法。無不攝在四聖諦中。彼復修習循身念故。觀品止品所有善法。始修業地。已作辦地。總得生起。云何名為修循身念。謂若有住始修業地。如理攀緣若內若外諸大種色。為境正念。或復由他愛與非愛增語有對觸現行時。如理攀緣觸受想行及與諸識。為境正念。或若有住已作辦地。如理攀緣諸所造色。為境正念。或復如理攀緣作意及彼所生受想行識。為境正念。如是一切略攝。名為修循身念。當知此念或緣色身。或緣名身。云何名觀。云何生起觀品善法。謂于內外諸大種色及所餘蘊。正抉擇慧。說名為觀。若有從初無倒修習分析聚想。于外大種由觀劫盡。修無常想。于內大種所合成身。由觀唯食漸漸不凈。修不凈想。由觀從愛所生長性及於后際。老死法性。修無常想及與苦想。若於此身一切愚夫不能如實了知體是無常苦故。或執為我。或執我所。即於此身具足多聞諸聖弟子。如實知故。無有所執。是即能修苦無我想。此無我想由於其身唯有界想。有此想故。若復由他愛與非愛
【現代漢語翻譯】 現代漢語譯本： 再說，如果有人說這四聖諦僅僅是境界，或者認為其中有『我』（ātman，靈魂），或者有有情（sattva，眾生），緣于這四聖諦修習各種善法，應當告訴他們說：『不要這樣說。』為什麼呢？因為所有無量世間和出世間的善法生起，一切都包含在四聖諦之中。應當知道諸法大致有兩種：一是能知之智，二是所知之境。而能知之智也是所知之境。因此，所有與智慧共同生起的善法，沒有不包含在四聖諦中的。他們又修習循身念（kāyānusmṛti，對身體的覺察），因此，觀品（毗缽舍那，Vipaśyanā，內觀）和止品（奢摩他，Śamatha，止觀）的所有善法，無論是初修業地還是已作辦地，都能總括地生起。什麼叫做修循身念呢？就是說，如果有人安住于初修業地，如理地攀緣無論是內在還是外在的各種大種色（mahābhūtarūpa，四大元素所形成的色法），以它們為對像進行正念。或者，由於他人喜愛或不喜愛的言語，以及有對觸（saṃsparśa，接觸）現行時，如理地攀緣觸（sparśa，感覺）、受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）以及各種識（vijñāna，意識），以它們為對像進行正念。或者，如果有人安住于已作辦地，如理地攀緣各種所造色（upādāyarūpa，由四大產生的色法），以它們為對像進行正念。或者，如理地攀緣作意（manaskāra，注意）以及由它所生的受、想、行、識，以它們為對像進行正念。像這樣的一切略攝起來，叫做修循身念。應當知道這種念或者緣於色身（rūpakāya，物質身體），或者緣于名身（nāmakāya，精神身體）。什麼叫做觀（Vipaśyanā，內觀）？如何生起觀品善法呢？就是對於內外各種大種色以及其餘的蘊（skandha，五蘊），進行正確的抉擇慧（prajñā，智慧），這叫做觀。如果有人從最初無倒地修習分析聚想（saṃghāta-saṃjñā，對聚集體的認知），對外在的大種，通過觀察劫盡（kalpānta，世界末日）而修無常想（anitya-saṃjñā，無常的認知）；對內在的大種所合成的身體，通過觀察它僅僅是食物，漸漸變得不凈，而修不凈想（aśubha-saṃjñā，不凈的認知）；通過觀察從愛（tṛṣṇā，渴愛）所生長的本性，以及在未來終究會衰老死亡的本性，而修無常想以及苦想（duḥkha-saṃjñā，痛苦的認知）。如果對於這個身體，一切愚夫不能如實地瞭解它的本質是無常和痛苦的，或者執著它為『我』，或者執著為『我所』（屬於我的）。那麼，對於這個身體，具足多聞的各位聖弟子，如實地瞭解它的本質，因此沒有任何執著。這就是能夠修習苦、無我（anātman，非我）想。這種無我想，由於對於身體只有界想（dhātu-saṃjñā，元素的概念）。有了這種想法，如果又由於他人喜愛或不喜愛的...
【English Translation】 English version: Furthermore, if someone says that these Four Noble Truths are merely objects of experience, or that there is a self (ātman) or a sentient being (sattva) within them, who cultivates virtuous practices based on these Noble Truths, you should tell them, 'Do not say that.' Why? Because all the immeasurable mundane and supramundane virtuous practices that arise are encompassed by the Four Noble Truths. It should be known that phenomena are broadly of two types: the knowing intellect and the object of knowledge. The knowing intellect is also an object of knowledge. Therefore, all virtuous practices that arise in conjunction with wisdom are invariably included within the Four Noble Truths. Moreover, by cultivating mindfulness of the body (kāyānusmṛti), all virtuous practices of the contemplation aspect (Vipaśyanā) and the calming aspect (Śamatha), whether in the initial stage of practice or the accomplished stage, can arise comprehensively. What is called cultivating mindfulness of the body? It means that if someone dwells in the initial stage of practice, they mindfully and appropriately focus on the various great elements (mahābhūtarūpa), whether internal or external, as objects of mindfulness. Or, when agreeable or disagreeable speech from others, and instances of contact (saṃsparśa) with resistance occur, they mindfully and appropriately focus on feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) as objects of mindfulness. Or, if someone dwells in the accomplished stage, they mindfully and appropriately focus on the various derived forms (upādāyarūpa) as objects of mindfulness. Or, they mindfully and appropriately focus on attention (manaskāra) and the feeling, perception, volition, and consciousness arising from it as objects of mindfulness. All of this, briefly summarized, is called cultivating mindfulness of the body. It should be known that this mindfulness either focuses on the physical body (rūpakāya) or the mental body (nāmakāya). What is called contemplation (Vipaśyanā)? How do virtuous practices of the contemplation aspect arise? It is the correct discerning wisdom (prajñā) regarding the various great elements, internal and external, and the remaining aggregates (skandha), that is called contemplation. If someone initially and correctly cultivates the analysis of aggregates (saṃghāta-saṃjñā), and regarding the external great elements, cultivates the perception of impermanence (anitya-saṃjñā) by contemplating the end of the eon (kalpānta); regarding the body composed of internal great elements, cultivates the perception of impurity (aśubha-saṃjñā) by contemplating that it is merely food and gradually becomes impure; and cultivates the perception of impermanence and the perception of suffering (duḥkha-saṃjñā) by contemplating the nature of being born from craving (tṛṣṇā) and the nature of aging and death in the future. If, regarding this body, all ignorant people cannot truly understand that its essence is impermanent and suffering, and either cling to it as 'self' or cling to it as 'belonging to self,' then, regarding this body, the well-learned noble disciples truly understand its essence, and therefore have no clinging. This is the ability to cultivate the perception of suffering and non-self (anātman). This perception of non-self arises because there is only the perception of elements (dhātu-saṃjñā) regarding the body. With this perception, if also due to agreeable or disagreeable...
增語有對諸觸現行。言非愛者。即是手足杖塊等觸。彼則於此及此為緣所有受等無色諸行。正觀無常離愛離恚。唯觀有界。心緣此身正安住故。如是亦名遠離愚癡。如是所有分析聚想。于外大種修無常想。于內大種修不凈想。若無常想。無常苦想。苦無我想。于所生起受等諸法。依大種身修無常想。離貪瞋癡。如是觀品無量善法。始修業地由正修習循身念故。皆得生起。云何名止。云何生起止品善法。謂由修習循身念故。以觀為依如理修止。又言。止者。謂于其內正安住心。止品善法者。謂得如是正思擇力攀緣。鋸喻沙門教授于怨家所正修忍辱。又即緣彼無倒修慈。既由忍慈所攝受故。戒得清凈。觀戒凈故。作是思惟。我今已於大師聖教。微有所作。由是因緣。無所憂悔。無憂悔故。深生歡喜。廣說乃至。得三摩地。彼于爾時由靜定心。乃至獲得第四靜慮。此三摩地行拘執故。未能雙運無功用轉。未善清凈。為欲令其善清凈故。修如前說四支所攝不放逸行。發勤精進無有怯弱。乃至廣說。彼於後時第四靜慮清凈鮮白。若復為其靜定愛味。漂轉其心。不能于定正舍而住。于滅涅槃不觀寂靜。彼乃依佛或法或僧深生厭恥。作是念言。我依如來大師佛寶。法毗奈耶善說法寶。無倒修習善行僧寶。為無所得。非有所得。是其惡
【現代漢語翻譯】 現代漢語譯本 增語有對諸觸現行。言非愛者，即是手足杖塊等觸。彼則於此及此為緣所有受等無色諸行，正觀無常，離愛離恚，唯觀有界。心緣此身正安住故，如是亦名遠離愚癡。如是所有分析聚想，于外大種修無常想，于內大種修不凈想。若無常想、無常苦想、苦無我想，于所生起受等諸法，依大種身修無常想，離貪瞋癡。如是觀品無量善法，始修業地由正修習循身念故，皆得生起。 云何名止？云何生起止品善法？謂由修習循身念故，以觀為依如理修止。又言，止者，謂于其內正安住心。止品善法者，謂得如是正思擇力攀緣。鋸喻沙門教授于怨家所正修忍辱，又即緣彼無倒修慈。既由忍慈所攝受故，戒得清凈。觀戒凈故，作是思惟：『我今已於大師聖教，微有所作。』由是因緣，無所憂悔。無憂悔故，深生歡喜，廣說乃至，得三摩地。彼于爾時由靜定心，乃至獲得第四靜慮。此三摩地行拘執故，未能雙運無功用轉，未善清凈。為欲令其善清凈故，修如前說四支所攝不放逸行，發勤精進無有怯弱，乃至廣說。彼於後時第四靜慮清凈鮮白。若復為其靜定愛味，漂轉其心，不能于定正舍而住，于滅涅槃不觀寂靜。彼乃依佛（Buddha，覺悟者）或法（Dharma，佛法）或僧（Sangha，僧團）深生厭恥，作是念言：『我依如來（Tathagata，如實而來者）大師佛寶（Buddha Ratna，佛寶），法毗奈耶（Dharma-vinaya，法和戒律）善說法寶（Dharma Ratna，法寶），無倒修習善行僧寶（Sangha Ratna，僧寶），為無所得，非有所得。』是其惡見。
【English Translation】 English version When sense objects are encountered, certain touches manifest. Those deemed undesirable are touches from hands, feet, sticks, clods, and the like. Based on these and arising from these, all feelings and other formless mental activities are contemplated with right view as impermanent, detached from love and hatred, observing only the elements. Because the mind dwells rightly on this body, it is also called freedom from delusion. Thus, all analytical contemplation of aggregates involves contemplating impermanence in the external great elements and impurity in the internal great elements. If there is contemplation of impermanence, contemplation of suffering due to impermanence, and contemplation of no-self in suffering, then regarding all feelings and other phenomena that arise, contemplate impermanence based on the body composed of great elements, free from greed, hatred, and delusion. Such contemplation, along with immeasurable virtuous qualities, initially cultivated in the field of practice, all arise due to the right practice of mindfulness of the body. What is called cessation? How do virtuous qualities associated with cessation arise? It is said that through the practice of mindfulness of the body, one cultivates cessation based on contemplation, in accordance with the Dharma. Furthermore, 'cessation' means rightly settling the mind within. Virtuous qualities associated with cessation mean attaining such power of right discernment and clinging. The parable of the saw-like ascetic teaches the practice of forbearance towards enemies, and immediately following that, the practice of loving-kindness without distortion towards them. Because of being embraced by forbearance and loving-kindness, moral discipline becomes purified. Observing the purity of moral discipline, one thinks, 'Now I have done something, however small, for the great teacher's teachings.' Because of this, there is no worry or regret. Because of no worry or regret, deep joy arises, and so on, until one attains Samadhi (concentration). At that time, due to the mind being tranquil and concentrated, one attains the fourth Dhyana (meditative absorption). Because this Samadhi (concentration) is constrained by practice, it cannot operate spontaneously and effortlessly, and is not yet fully purified. In order to purify it well, one cultivates the practice of non-negligence, encompassed by the four limbs as previously described, diligently exerting effort without weakness, and so on. Later, the fourth Dhyana (meditative absorption) becomes pure and bright. If one's mind is carried away by the taste of tranquility and concentration, unable to rightly relinquish the state of concentration and abide in it, and does not contemplate the peace of cessation and Nirvana (liberation), then one develops deep disgust towards the Buddha (the Awakened One), the Dharma (the teachings), or the Sangha (the monastic community), thinking, 'I rely on the Tathagata (the Thus-Gone One), the great teacher, the Buddha Ratna (the Jewel of the Buddha), the Dharma-vinaya (the Doctrine and Discipline), the well-spoken Dharma Ratna (the Jewel of the Dharma), and the Sangha Ratna (the Jewel of the Sangha), practicing diligently without distortion, yet I have gained nothing, there is nothing to be gained.' This is a wrong view.
得非為善得。于薩迦耶愛藏而住。于滅涅槃不觀寂靜。彼由內心善調柔故。才生厭恥。便能安住引沙門義平等妙舍。于滅涅槃能觀寂靜。生起如是止品善法。所謂忍慈。尸羅清凈。無悔。歡喜。廣說乃至。得三摩地四支所攝不放逸行。引沙門義平等善舍。觀滅涅槃寂靜功德。彼于爾時。由二因緣。多有所作。一由其妙慧。于大師教為盡諸漏。能凈修治第四靜慮故。二于薩迦耶心增上舍故。齊此名為始修業地究竟成滿。從是已後於所修習不生喜足。為欲趣入已作辦地。修循身念。觀造色身如草木泥。及彼所生余非色法。以如實慧通達緣起。能隨趣入如實諦。智既得入已。依上修道。于去來今諸根境界。能起厭患。乃至解脫。能如實知我已解脫。如是名為已作辦地。修循身念所生善法。謂觀色身如草木泥。想如是觀察無色諸法。真實妙慧通達緣起。能隨趣入四聖諦。智于修道中。能起厭患。離欲。解脫。解脫智見。齊是名為于大師教以其妙慧所應作事皆已作訖。所以者何。一切自義皆已究竟。從此已后更無所作。非於作已復須分別。若有作已餘時退失當更有作。此作雖作非畢竟作。如諸異生以世間道而得解脫。此中若先始修業地。有漏善法。若后所有已作辦地。無漏善法。如是一切隨其所應。當知。皆入四聖諦攝。
【現代漢語翻譯】 現代漢語譯本：並非做了善事就能獲得解脫。如果執著于薩迦耶（身見，認為五蘊是『我』）的愛戀而安住，不觀察寂靜的滅涅槃，那麼即使內心經過良好的調伏，稍微產生厭惡感，也只能安住于引導沙門（修行者）意義的平等捨棄。只有觀察寂靜的滅涅槃，才能生起像忍耐、慈悲、戒律清凈、無悔、歡喜等止息煩惱的善法，乃至獲得包含三摩地（禪定）四支的不放逸行，引導沙門意義的平等善舍，觀察滅涅槃的寂靜功德。那時，由於兩個原因，他能做很多事情：一是憑藉其妙慧，爲了滅盡諸漏（煩惱），能夠清凈修治第四禪定；二是對於薩迦耶（身見）的心，能夠增上舍棄。這被稱為始修業地究竟圓滿。從此以後，對於所修習的不再感到滿足，爲了趣入已作辦地（已經完成的境界），修習循身念（對身體的觀照），觀察由色法組成的身體如同草木泥土，以及由身體所生的其餘非色法，以如實的智慧通達緣起（事物產生的條件和相互關係），能夠隨順趣入如實諦（真實的真理）。智慧一旦進入，依靠修道，對於過去、現在、未來的諸根境界，能夠生起厭患，乃至解脫，能夠如實地知道『我已經解脫』。這被稱為已作辦地修循身念所生的善法，即觀察色身如同草木泥土，像這樣觀察無色的諸法，以真實的妙慧通達緣起，能夠隨順趣入四聖諦（苦、集、滅、道）。智慧在修道中，能夠生起厭患、離欲、解脫、解脫智見。這被稱為對於大師（佛陀）的教導，以其妙慧所應該做的事情都已經做完。為什麼這麼說呢？因為一切自身的利益都已經究竟，從此以後再也沒有什麼可做的，不是做了之後還需要分別，如果做了之後在其他時候退失了，還需要再做。這種做了雖然做了，但不是畢竟的完成。就像那些異生（凡夫）以世間道而獲得解脫一樣。這裡面，如果先前的始修業地是有漏的善法，如果後來的已作辦地是無漏的善法，像這樣的一切，都應當知道，根據其相應的狀態，都包含在四聖諦之中。 English version: It is not by merely doing good deeds that one attains liberation. If one dwells attached to the love of Sakaya (belief in a self, considering the five aggregates as 'I'), and does not contemplate the peace of cessation-Nirvana, then even if the mind is well-tamed, and a slight aversion arises, one can only abide in the equanimity that leads to the meaning of a Sramana (ascetic). Only by contemplating the peace of cessation-Nirvana can one generate wholesome qualities that quell afflictions, such as patience, compassion, purity of morality, absence of regret, joy, and so on, up to attaining the unremitting practice encompassed by the four limbs of Samadhi (meditative concentration), the equanimity of good abandonment that leads to the meaning of a Sramana, and contemplating the peaceful merits of cessation-Nirvana. At that time, due to two reasons, he can accomplish much: first, by his wondrous wisdom, to extinguish all the outflows (afflictions), he can purify and cultivate the fourth Dhyana (meditative absorption); second, regarding the mind of Sakaya (belief in a self), he can increasingly abandon it. This is called the complete fulfillment of the initial stage of cultivation. From then on, he is no longer satisfied with what he has cultivated, and in order to enter the stage of accomplished work, he cultivates mindfulness of the body, observing the body composed of form as being like grass, wood, or mud, and the remaining non-form phenomena arising from it, understanding dependent origination (the conditions and interrelationships of phenomena) with true wisdom, and being able to follow and enter the true reality. Once wisdom has entered, relying on the path of cultivation, regarding the realms of the senses in the past, present, and future, he can generate aversion, and even liberation, and can truly know 'I am liberated'. This is called the wholesome qualities arising from cultivating mindfulness of the body in the stage of accomplished work, that is, observing the body of form as being like grass, wood, or mud, and observing the formless phenomena in this way, understanding dependent origination with true wisdom, and being able to follow and enter the Four Noble Truths (suffering, its origin, its cessation, and the path). In the path of cultivation, wisdom can generate aversion, detachment, liberation, and the knowledge and vision of liberation. This is called having completed all that should be done with wondrous wisdom regarding the teachings of the Master (Buddha). Why is this so? Because all personal benefit has been completely fulfilled, and from then on there is nothing more to do, and it is not that after doing it, one still needs to discriminate, or that if one regresses at other times after doing it, one needs to do it again. This doing, although done, is not ultimately complete, like those non-Buddhists who attain liberation through worldly paths. Here, if the initial stage of cultivation is wholesome qualities with outflows, and if the later stage of accomplished work is wholesome qualities without outflows, all of this should be known to be included in the Four Noble Truths, according to their respective states.
【English Translation】 It is not by merely doing good deeds that one attains liberation. If one dwells attached to the love of Sakaya (belief in a self, considering the five aggregates as 'I'), and does not contemplate the peace of cessation-Nirvana, then even if the mind is well-tamed, and a slight aversion arises, one can only abide in the equanimity that leads to the meaning of a Sramana (ascetic). Only by contemplating the peace of cessation-Nirvana can one generate wholesome qualities that quell afflictions, such as patience, compassion, purity of morality, absence of regret, joy, and so on, up to attaining the unremitting practice encompassed by the four limbs of Samadhi (meditative concentration), the equanimity of good abandonment that leads to the meaning of a Sramana, and contemplating the peaceful merits of cessation-Nirvana. At that time, due to two reasons, he can accomplish much: first, by his wondrous wisdom, to extinguish all the outflows (afflictions), he can purify and cultivate the fourth Dhyana (meditative absorption); second, regarding the mind of Sakaya (belief in a self), he can increasingly abandon it. This is called the complete fulfillment of the initial stage of cultivation. From then on, he is no longer satisfied with what he has cultivated, and in order to enter the stage of accomplished work, he cultivates mindfulness of the body, observing the body composed of form as being like grass, wood, or mud, and the remaining non-form phenomena arising from it, understanding dependent origination (the conditions and interrelationships of phenomena) with true wisdom, and being able to follow and enter the true reality. Once wisdom has entered, relying on the path of cultivation, regarding the realms of the senses in the past, present, and future, he can generate aversion, and even liberation, and can truly know 'I am liberated'. This is called the wholesome qualities arising from cultivating mindfulness of the body in the stage of accomplished work, that is, observing the body of form as being like grass, wood, or mud, and observing the formless phenomena in this way, understanding dependent origination with true wisdom, and being able to follow and enter the Four Noble Truths (suffering, its origin, its cessation, and the path). In the path of cultivation, wisdom can generate aversion, detachment, liberation, and the knowledge and vision of liberation. This is called having completed all that should be done with wondrous wisdom regarding the teachings of the Master (Buddha). Why is this so? Because all personal benefit has been completely fulfilled, and from then on there is nothing more to do, and it is not that after doing it, one still needs to discriminate, or that if one regresses at other times after doing it, one needs to do it again. This doing, although done, is not ultimately complete, like those non-Buddhists who attain liberation through worldly paths. Here, if the initial stage of cultivation is wholesome qualities with outflows, and if the later stage of accomplished work is wholesome qualities without outflows, all of this should be known to be included in the Four Noble Truths, according to their respective states.
複次由四因緣。應正了知集諦所攝百八愛行。一由內外差別故。二由所依差別故。三由自性差別故。四由時分差別故。云何名為內外差別。謂由內外六處為依。起諸愛行。云何名為所依差別。謂愛依止五種我慢。何等名為五種我慢。謂於我見未永斷故。得有如是我慢現行。于其六處計我起慢。乃至未為衰老所損。諸行相似相續而轉。作是思惟。是我如昔。彼若復為衰老所損。或於一時成就好色。或於一時成就惡色。或於一時成就大力安樂辯才。或於一時乃至無辯。彼若成就好色大力安樂辯時。作是思惟。我今美妙。若違於此作是思惟。我非美妙。若為衰老所損敗時。作是思惟。我今變異。云何名為自性差別。謂此五種我慢為依。發起有愛及無有愛。又彼有愛軟中上品差別而轉。于其無有。由審思擇方能起愛。非由意樂任運而住。是故於中無有三品差別建立。當知此中軟有愛者。謂于當來愿我當有。即於六處愿我當有。即如是類愿我當有。于同類生有希求故。異如是類愿我當有。于異類生有希求故。若先自體是可愛者。愿彼相應故。造善業。作是思惟。愿我當有如是種類如今所有。若先自體不可愛者。愿彼離隔故。造善業。作是思惟。愿我當有如是種類異今所有。中有愛者。謂于無有不生希欲。為治彼故。愿我得有。
即於六處愿我得有。如前所說。即如是類愿我得有。異如是類愿我得有。如是一切應知。皆名中品有愛。上有愛者。謂即如是行相差別。作是念言。愿我定有。猛利思求四種相愛。應知說名上品有愛。此五種愛自性差別。由有所依內處別故。說十八種愛行差別。于其外處。當知亦爾。此差別者。謂如於彼內六處中。計我起慢如是。於色計為我所而起于慢。謂於此色我自在轉。如是乃至。于諸法中計為我所而起于慢。謂於此法我自在轉。余隨所應。如前應知。如是十八並前愛行。合說總有三十六種愛行差別。云何名為時分差別。謂即如是三十六行各有過去未來現在三世差別。如是名為由四因緣有差別故。愛行合有一百八種。又於此中無差別相。凡諸所有染污希求。皆名為愛。又即此愛集諦攝故。說名為因。津潤性故。順生死流而漂轉故。名為流潤。于諸境界執著性故。名爲著境。能與生已依五取蘊如癰病等所有眾苦為因緣故。說名癰根。難制伏故。說名流溢。微細現行魔所縛故。說名纖繳。上至有頂高標出故。說名條幹。令無飽故。說名枯竭。又即如是所說相愛纏眾生故。說名為礙。由隨眠故。說名為覆。即由如是纏及隨眠成上品故。說名上聳。成其中品及軟品故。說名發起。若欲界愛于所知境令迷惑故。說為冥闇。若
【現代漢語翻譯】 現代漢語譯本 『即於六處愿我得有』，如前面所說。『即如是類愿我得有』，『異如是類愿我得有』，像這樣的一切都應當知道，這都叫做中品有愛（Majjhima-bhava-tanha）。 上有愛者，是指像這樣在行相上的差別，產生這樣的念頭說：『愿我一定有』，猛烈地思求四種相愛，應當知道這叫做上品有愛（Uttama-bhava-tanha）。這五種愛的自性差別，由於所依賴的內六處（ajjhattika-ayatana）不同，所以說有十八種愛行差別。 對於外六處（bahira-ayatana），應當知道也是這樣。這種差別是說，比如對於內六處中，計『我』而生起慢心，像這樣，對於色（rupa）計為『我所』而生起慢心，說『對於此色我自在轉變』，像這樣乃至對於諸法（dhamma）中計為『我所』而生起慢心，說『對於此法我自在轉變』，其餘的應當根據情況，如前面所說的那樣理解。像這樣十八種加上前面的愛行，合起來總共有三十六種愛行差別。 什麼叫做時分差別呢？就是像這樣三十六種行，各有過去、未來、現在三世的差別。像這樣叫做由於四種因緣有差別，愛行合起來有一百零八種。 又在這裡面，沒有差別相，凡是所有染污的希求，都叫做愛。又因為這愛是集諦（samudaya-sacca）所攝，所以說叫做因。因為有津潤的性質，順著生死之流而漂轉，所以叫做流潤。對於各種境界有執著的性質，所以叫做著境。能夠給予生，已經依靠五取蘊（panca-upadanakkhandha），像癰病等所有眾苦作為因緣，所以說叫做癰根。難以制伏，所以說叫做流溢。微細地現行，被魔所縛，所以說叫做纖繳。上至有頂（abhavagga），高高地標出，所以說叫做條幹。令人沒有飽足，所以說叫做枯竭。又因為像這樣所說的相愛纏縛眾生，所以說叫做礙。由於隨眠（anusaya），所以說叫做覆。就是由於像這樣纏及隨眠成為上品，所以說叫做上聳。成為其中品及軟品，所以說叫做發起。如果欲界愛（kama-tanha）對於所知境令人迷惑，所以說叫做冥闇。若
【English Translation】 English version 『That I may have in the six internal sense bases,』 as previously stated. 『That I may have of such a kind,』 『That I may have different from such a kind,』 all such as this should be understood. All these are called middling craving for existence (Majjhima-bhava-tanha). Craving for higher existence refers to such differences in aspect, giving rise to the thought: 『May I certainly have,』 intensely seeking the four kinds of love. This should be known as supreme craving for existence (Uttama-bhava-tanha). These five kinds of craving differ in their nature because of the different internal sense bases (ajjhattika-ayatana) on which they depend. Therefore, it is said that there are eighteen kinds of craving practices. Regarding the external sense bases (bahira-ayatana), it should also be understood in the same way. This difference is that, for example, in the internal six sense bases, arrogance arises from considering 『I』. Similarly, regarding form (rupa), arrogance arises from considering it as 『mine,』 saying, 『I can freely transform this form.』 Likewise, even regarding phenomena (dhamma), arrogance arises from considering it as 『mine,』 saying, 『I can freely transform this phenomenon.』 The rest should be understood as appropriate, as previously stated. Thus, these eighteen kinds, together with the previous craving practices, combine to form a total of thirty-six kinds of craving practices. What is called the difference in time? It is that these thirty-six practices each have differences in the three times: past, future, and present. Thus, it is called having differences due to four causes, and the craving practices combine to form one hundred and eight kinds. Furthermore, within this, there is no difference in aspect. All defiled desires are called craving. Moreover, because this craving is included in the truth of origin (samudaya-sacca), it is called a cause. Because it has a moistening nature, flowing and transmigrating along the stream of birth and death, it is called flowing. Because it has the nature of attachment to various realms, it is called attaching to realms. Because it can give rise to birth, already relying on the five aggregates of clinging (panca-upadanakkhandha), taking all sufferings such as boils and diseases as conditions, it is called the root of boils. Because it is difficult to subdue, it is called overflowing. Because it subtly manifests and is bound by Mara, it is called subtle bonds. Because it rises high up to the peak of existence (abhavagga), it is called a stalk. Because it never satisfies, it is called exhausting. Moreover, because the aforementioned loving attachment binds beings, it is called an obstacle. Because of latent tendencies (anusaya), it is called a covering. Precisely because these attachments and latent tendencies become supreme, it is called towering. Because it becomes middling and weak, it is called initiating. If craving for the desire realm (kama-tanha) confuses beings regarding the objects of knowledge, it is called darkness. If
色界愛于所知境令迷惑故。說為昏昧。若無色愛于所知境令迷惑故。說為翳瞙。如有三人。第一盲瞽。第二閉目。第三翳瞙微覆其眼。此中第一全無所見。第二少分似有所見。第三雖見眼不凈故。不睹真色。如是三愛隨其次第。冥闇。昏昧。及與翳瞙。當知亦爾。
複次由五種相。轉法輪者當知。名為善轉法輪。一者世尊為菩薩時為得所得所緣境界。二者為得所得方便。三者證得自所應得。四者得已樹他相續。令于自證深生信解。五者令他於他所證深生信解。當知此中。所緣境者。謂四聖諦。此四聖諦安立體相。如前應知。若略若廣如聲聞地。得方便者。謂即於此四聖諦中。三週正轉十二相智。最初轉者。謂昔菩薩入現觀時。如實了知是苦聖諦。廣說乃至。是道聖諦。于中所有現量聖智。能斷見道所斷煩惱。爾時說名生聖慧眼。即此由依去來今世有差別故。如其次第。名智明覺。第二轉者。謂是有學以其妙慧。如實通達我當於后猶有所作。應當遍知未知苦諦。應當永斷未斷集諦。應當作證未證滅諦。應當修習未修道諦。如是亦有四種行相。如前應知。第三轉者。謂是無學已得盡智無生智故。言所應作我皆已作。如是亦有四種行相。如前應知。此差別者。謂前二轉四種行相。是其有學真聖慧眼。最後一轉。是其無
【現代漢語翻譯】 現代漢語譯本：因為對所知境的愛染使人迷惑，所以稱為『昏昧』。如果沒有色界的愛染，對所知境的愛染使人迷惑，則稱為『翳瞙』。譬如有三個人，第一個是盲人，完全看不見東西；第二個是閉著眼睛，只能看到少許東西；第三個眼睛被輕微的翳瞙遮蓋，雖然能看見，但因為眼睛不乾淨，所以看不清真實的顏色。這三種愛染，依次對應著冥闇、昏昧和翳瞙，應當知道也是如此。
其次，通過五種相，轉法輪的人應當知道，被稱為『善轉法輪』。第一，世尊作為菩薩時，爲了獲得所應得的所緣境界；第二，爲了獲得所應得的方便；第三，證得自己所應得的；第四，得到之後，在他人相續中建立，使他人對自己所證得的產生深刻的信解；第五，使他人對他所證得的產生深刻的信解。應當知道，這裡所說的所緣境，指的是四聖諦（catvāri-ārya-satyāni）。這四聖諦的安立和體相，應當如前面所說的那樣理解。無論是簡略的還是廣博的，都可以在《聲聞地》中找到。獲得方便，指的是在這四聖諦中，正確地進行三週十二相的運轉。最初的運轉，指的是過去的菩薩在進入現觀時，如實地了知這是苦聖諦（duḥkha-ārya-satya），廣泛地說，乃至這是道聖諦（mārga-ārya-satya）。其中所有的現量聖智，能夠斷除見道所斷的煩惱。那時，就稱為生起了聖慧眼。這聖慧眼因為依賴於過去、現在和未來世的不同，所以依次被稱為智、明、覺。第二次運轉，指的是有學者以其妙慧，如實地通達我應當在以後還有所作為，應當遍知未知的苦諦，應當永斷未斷的集諦（samudaya-ārya-satya），應當作證未證的滅諦（nirodha-ārya-satya），應當修習未修的道諦。像這樣也有四種行相，如前面所說的那樣理解。第三次運轉，指的是無學者已經得到了盡智和無生智，所以說所應當做的我都已經做了。像這樣也有四種行相，如前面所說的那樣理解。這種差別在於，前兩次運轉的四種行相，是有學者的真實聖慧眼，最後一次運轉，是無學者的。
【English Translation】 English version: Because attachment to the knowable realm causes confusion, it is called 'dimness'. If there is no attachment to the realm of form, and attachment to the knowable realm causes confusion, it is called 'blurred vision'. For example, there are three people: the first is blind and cannot see anything at all; the second has his eyes closed and can only see a little; the third has his eyes slightly covered by blurred vision, and although he can see, he cannot see the true colors because his eyes are not clear. These three attachments correspond to darkness, dimness, and blurred vision, respectively, and it should be understood that it is the same.
Furthermore, through five aspects, one who turns the Dharma wheel should be known as 'skillfully turning the Dharma wheel'. First, when the World Honored One was a Bodhisattva, it was to obtain the object of knowledge to be obtained; second, to obtain the means to be obtained; third, to attain what one should attain; fourth, after obtaining it, to establish it in the continuum of others, so that others may develop deep faith and understanding in their own attainment; fifth, to cause others to develop deep faith and understanding in what others have attained. It should be known that the object of knowledge here refers to the Four Noble Truths (catvāri-ārya-satyāni). The establishment and nature of these Four Noble Truths should be understood as described earlier. Whether brief or extensive, it can be found in the Śrāvakabhūmi. Obtaining the means refers to the correct turning of the twelve aspects in three cycles within these Four Noble Truths. The initial turning refers to when the Bodhisattva of the past entered direct perception and truly knew that this is the Noble Truth of Suffering (duḥkha-ārya-satya), and broadly speaking, even that this is the Noble Truth of the Path (mārga-ārya-satya). All the direct perception of noble wisdom within it can cut off the afflictions to be cut off by the path of seeing. At that time, it is said that the eye of noble wisdom is born. This eye of noble wisdom, because it relies on the differences of the past, present, and future, is called wisdom, clarity, and awareness, respectively. The second turning refers to a learner who, with his wonderful wisdom, truly understands that I should still have something to do in the future, I should fully know the unknown Noble Truth of Suffering, I should permanently cut off the uncut Noble Truth of Origin (samudaya-ārya-satya), I should realize the unrealized Noble Truth of Cessation (nirodha-ārya-satya), I should cultivate the uncultivated Noble Truth of the Path. In this way, there are also four aspects, which should be understood as described earlier. The third turning refers to a non-learner who has already obtained the wisdom of exhaustion and the wisdom of non-arising, so he says that I have already done what should be done. In this way, there are also four aspects, which should be understood as described earlier. The difference is that the four aspects of the first two turnings are the true noble eye of wisdom of the learner, and the last turning is that of the non-learner.
學真聖慧眼。得所得者。謂得無上正等菩提。樹他相續令于自證生信解者。謂如長老阿若憍陳。從世尊所聞正法已。最初悟解四聖諦法。又答問言。我已解法。從此已后如前所說。究竟行相。五皆證得阿羅漢果。生解脫處。最後令他於他所證生信解者。謂如長老阿若憍陳起世間心。我已解法。如來知已起世間心。阿若憍陳已解我法。地神知已舉聲傳告。經于剎那瞚息須臾。其聲展轉乃至梵世。當知世尊轉所解法。置於阿若憍陳身中。此復隨轉置余身中。彼復隨轉置余身中。以是展轉隨轉義故。說名為輪。正見等法所成性故。說名法輪。如來應供是梵增語彼所轉故。亦名梵輪。
複次於四聖諦未入現觀能入現觀。當知略有四種瑜伽。謂為證得所未得法。凈信增上。發生厚欲。厚欲增上。精進熾然。熾然精進有善方便。言凈信者。謂正信解。所言欲者。謂欲所得。精進如前略有五種。有勢。有勤。有勇。堅猛不捨其軛。善方便者。謂為修習不放逸故。無忘失相。說名爲念。于諸放逸所有過患了別智相。說名正知。此二所攝。名不放逸。于諸染法防守心故。常能修習諸善法故。
複次苦諦如諸疾病。集諦如起病因。滅諦如病生已而得除愈。道諦如病除已令后不生。諸有病者詣良醫所。但應尋求爾所正法。諸有良
【現代漢語翻譯】 現代漢語譯本：學習真實神聖的智慧之眼，獲得所應獲得之物，指的是證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。使他人相續生起對自身所證之法的信解，比如長老阿若憍陳如（Ajnatakaundinya），從世尊那裡聽聞正法后，最初領悟了四聖諦（Four Noble Truths）之法。又回答提問說：『我已經理解了法。』從此以後如前所說，究竟的修行相狀，五種都證得了阿羅漢果（Arhat），生於解脫之處。最後使他人對他所證之法生起信解，比如長老阿若憍陳如生起世間心，『我已經理解了法。』如來（Tathagata）知道后說：『阿若憍陳如已經理解了我的法。』地神知道后，舉聲傳告，經過剎那、瞚息、須臾，其聲音輾轉乃至梵世（Brahma-loka）。應當知道世尊（Lokajyestha）轉動所理解的法，置於阿若憍陳如身中，此法又隨之轉置於其他身中，他們又隨之轉置於其他身中。因為這種輾轉相隨的轉動之義，所以稱為輪。因為由正見等法所成就的性質，所以稱為法輪（Dharmacakra）。如來應供（Tathagata Arhat）是梵天的增語，由他所轉動，所以也稱為梵輪。 其次，對於四聖諦尚未進入現觀（Abhisamaya）的人，能夠進入現觀，應當知道略有四種瑜伽（Yoga）。爲了證得尚未證得之法，以清凈的信心增長，發生強烈的慾望；以強烈的慾望增長，精進熾盛；熾盛的精進有良好的方便。所說清凈的信心，指的是正確的信解。所說慾望，指的是想要獲得。精進如前所述略有五種：有勢、有勤、有勇、堅猛不捨其軛。良好的方便，指的是爲了修習不放逸的緣故，沒有忘失的相狀，稱爲念（Smrti）。對於各種放逸所有的過患，明瞭辨別的智慧之相，稱為正知（Samprajanya）。這兩者所攝，名為不放逸（Apramada）。因為對於各種染污之法防守其心，常常能夠修習各種善法。 再次，苦諦（Dukkha Satya）如同各種疾病，集諦（Samudaya Satya）如同引起疾病的原因，滅諦（Nirodha Satya）如同疾病產生后而得到痊癒，道諦（Marga Satya）如同疾病痊癒后令其不再發生。諸有疾病的人前往良醫那裡，但應尋求如此的正法。諸有良醫
【English Translation】 English version: Learning the true and sacred eye of wisdom, obtaining what is to be obtained, which means attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Causing others' minds to generate faith and understanding in what one has realized, such as the elder Ajnatakaundinya, who, after hearing the true Dharma from the World Honored One, initially comprehended the Four Noble Truths. He also answered the question, 'I have understood the Dharma.' From then on, as previously stated, the ultimate state of practice, all five aspects, were realized, attaining the fruit of Arhat, born in a place of liberation. Finally, causing others to generate faith and understanding in what he has realized, such as the elder Ajnatakaundinya generating a worldly thought, 'I have understood the Dharma.' The Tathagata (Thus Come One) knew this and said, 'Ajnatakaundinya has understood my Dharma.' The earth deity, knowing this, raised its voice and proclaimed, passing through a moment, a blink, a short while, its voice spreading to the Brahma-loka (Brahma world). It should be known that the Lokajyestha (World Honored One) turns the Dharma he has understood and places it in Ajnatakaundinya's body, and this Dharma then turns and is placed in other bodies, and they then turn and place it in other bodies. Because of this meaning of turning and following, it is called a wheel. Because of the nature accomplished by right view and other Dharmas, it is called the Dharmacakra (Wheel of Dharma). The Tathagata Arhat (Thus Come One, Worthy One) is an augmentation of Brahma, and because it is turned by him, it is also called the Brahma wheel. Furthermore, for those who have not yet entered Abhisamaya (direct realization) of the Four Noble Truths, to be able to enter Abhisamaya, it should be known that there are roughly four kinds of Yoga. In order to attain the Dharma that has not yet been attained, with the increase of pure faith, strong desire arises; with the increase of strong desire, diligence becomes intense; with intense diligence, there are good means. What is called pure faith refers to correct understanding. What is called desire refers to the desire to obtain. Diligence, as previously stated, is roughly of five kinds: having power, having diligence, having courage, being firm and not abandoning its yoke. Good means refers to, for the sake of cultivating non-negligence, there is no aspect of forgetting, which is called Smrti (mindfulness). Regarding all the faults of negligence, the aspect of wisdom that clearly distinguishes them is called Samprajanya (clear comprehension). What is encompassed by these two is called Apramada (non-negligence). Because of guarding the mind against all defiled Dharmas, one is constantly able to cultivate all good Dharmas. Again, Dukkha Satya (the Truth of Suffering) is like various diseases, Samudaya Satya (the Truth of the Cause of Suffering) is like the cause of the disease, Nirodha Satya (the Truth of the Cessation of Suffering) is like the disease being cured after it has arisen, and Marga Satya (the Truth of the Path to the Cessation of Suffering) is like the disease being cured and prevented from arising again. Those who are sick go to a good doctor, but should seek such a true Dharma. Those who are good doctors
醫亦但應授爾所正法。是故更無第五聖諦。諸佛如來拔大愛箭無上良醫。亦但宣說爾所正法。
複次背聖諦智不成現觀諸有沙門若婆羅門。當知略有十相過患。謂有勝義諸沙門等意。不許彼為沙門等。言亦不數為沙門等。于諸後有生等眾苦。皆未解脫。于諸惡趣亦未解脫。堪能棄捨正所學處。不堪能證諸出世間過人勝法。所謂聖道道果涅槃。向善趣故。堪能尋訪除學無學餘外福田。于超苦苦更不還果。無所堪能。于現法中究竟悟解。解脫一切有餘依苦。無所堪能。與此相違。當知即是不背諦智。成就現觀。所有沙門若婆羅門十相功德。
複次趣向諦智。樂正覺者。應當了知。依四聖諦增上緣力。得所依處。得得方便。應知是處。于善說法毗奈耶中。凈信出家名得依處。若四沙門果所攝受聲聞菩提。若諸獨覺所有菩提。若諸如來無上菩提。如是三種。當知名得如前所說三週正轉。隨其次第智見現觀。名得方便。應知于入諦現觀時。如實了知是苦聖諦。乃至廣說。是道聖諦說。名智位。從此已後於諸諦中復有所作。應當遍知。廣說乃至。應當修習。由此觀故。說名見位。于無學地如實解了我已遍知。我已永斷。我已作證。我已修習。名現觀位。復有差別。謂諸無學盡無生智所攝一切極解脫智。說名智位。即此
【現代漢語翻譯】 現代漢語譯本：醫生也只是應該傳授你正確的佛法。因此，沒有第五種聖諦。諸佛如來是拔除巨大愛慾之箭的無上良醫，也只是宣說你所應遵循的正確佛法。
進一步說，如果背離了對四聖諦的智慧，就不能成就現觀。所有沙門（Śrāmaṇa，指佛教出家修行者）或婆羅門（Brāhmaṇa，指古印度教的祭司），應當知道略有十種過患。即：具有自以為是的沙門等等的想法，不承認他們是沙門等等，言語中也不把他們算作沙門等等。對於未來的生、老、病、死等各種痛苦，都未能解脫。對於各種惡趣（指地獄、餓鬼、畜生三道）也未能解脫。能夠捨棄所正確學習之處，不能夠證得各種出世間的超人殊勝之法，也就是聖道、道果和涅槃（Nirvāṇa，指解脫）。因為嚮往善趣的緣故，能夠尋訪除了有學和無學之外的其他福田。對於超越痛苦的不再還果，沒有什麼能力。對於在現世中究竟悟解，解脫一切有餘依的痛苦，沒有什麼能力。與此相反，應當知道這就是不背離對四聖諦的智慧，成就現觀。所有沙門或婆羅門具有十種功德。
進一步說，趨向於四聖諦的智慧，樂於真正覺悟的人，應當瞭解，依靠四聖諦增上緣的力量，得到所依靠之處，得到得到的方法。應當知道，在善於說法和毗奈耶（Vinaya，指戒律）中，以清凈的信心出家，名為得到依靠之處。如果四沙門果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果）所攝受的聲聞菩提（Śrāvakabodhi，指聲聞的覺悟），如果各種獨覺所有的菩提（Pratyekabodhi，指獨覺的覺悟），如果各種如來無上的菩提（Anuttarā-samyak-saṃbodhi，指無上正等正覺），像這樣三種，應當知道名為得到。如前面所說的三週正轉，隨著次第的智慧和見解的現觀，名為得到的方法。應當知道，在進入四聖諦現觀的時候，如實了知這是苦聖諦，乃至廣說，這是道聖諦說，名為智位。從此以後，對於各種四聖諦中再有所作為，應當普遍知曉，廣說乃至，應當修習。由於這種觀想的緣故，說名為見位。在無學地如實瞭解了『我已經普遍知曉，我已經永遠斷除，我已經作證，我已經修習』，名為現觀位。還有差別，就是各種無學盡無生智所攝的一切極解脫智，說名為智位。就是這個
【English Translation】 English version: The physician should only teach you the correct Dharma. Therefore, there is no fifth Noble Truth. The Tathāgatas (Tathāgata, meaning 'Thus Gone One', an epithet of the Buddha), the supreme physicians who拔除(bá chú, remove) the arrow of great desire, also only proclaim the correct Dharma that you should follow.
Furthermore, if one turns away from the wisdom of the Four Noble Truths, one cannot achieve direct realization (現觀, xiàn guān). All Śrāmaṇas (Śrāmaṇa, Buddhist renunciates) or Brāhmaṇas (Brāhmaṇa, priests in ancient India), should know that there are roughly ten kinds of faults. That is: having self-righteous ideas of being Śrāmaṇas, etc., not acknowledging them as Śrāmaṇas, etc., and not counting them as Śrāmaṇas, etc. In their speech. They have not been liberated from future sufferings such as birth, old age, sickness, and death. They have not been liberated from the various evil destinies (惡趣, è qù, referring to the three lower realms of hell, hungry ghosts, and animals). They are capable of abandoning what they have correctly learned, and are incapable of realizing the various transcendent, extraordinary Dharmas, namely the Noble Path, the fruit of the path, and Nirvāṇa (Nirvāṇa, liberation). Because they yearn for good destinies, they are capable of seeking out other fields of merit besides those of learners and non-learners. They have no ability to transcend suffering and not return to it. They have no ability to achieve ultimate enlightenment in this present life and be liberated from all suffering with remainder. Conversely, one should know that this is not turning away from the wisdom of the Four Noble Truths, and achieving direct realization. All Śrāmaṇas or Brāhmaṇas possess ten kinds of merits.
Furthermore, those who are inclined towards the wisdom of the Four Noble Truths and delight in true enlightenment should understand that by relying on the power of the Four Noble Truths as a dominant condition, one obtains a place of reliance and a means of attainment. One should know that in the well-spoken Dharma and Vinaya (Vinaya, monastic discipline), renouncing the household life with pure faith is called obtaining a place of reliance. If the Śrāvakabodhi (Śrāvakabodhi, the enlightenment of a disciple) embraced by the four fruits of a Śrāmaṇa (referring to the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat), if the Bodhi (Bodhi, enlightenment) of all Pratyekabodhis (Pratyekabodhi, Solitary Buddhas), if the unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) of all Tathāgatas (Tathāgata, meaning 'Thus Gone One', an epithet of the Buddha), these three are known as attainment. As previously mentioned, the three rounds of correct turning, with the direct realization of wisdom and insight in sequence, are called the means of attainment. One should know that when entering the direct realization of the Four Noble Truths, truly knowing that this is the Noble Truth of Suffering, and so on, this is the Noble Truth of the Path, called the position of wisdom. From then on, whatever is done in the various Four Noble Truths should be universally known, and so on, should be cultivated. Because of this contemplation, it is called the position of seeing. In the state of non-learning, truly understanding 'I have universally known, I have permanently severed, I have realized, I have cultivated,' is called the position of direct realization. There is also a difference, which is that all the ultimate liberation wisdom embraced by the wisdom of the exhaustion of birth in the state of non-learning is called the position of wisdom. That is this
無學極解脫智所引正見。說名見位。從預流果乃至究竟。當知所有一切學慧。名現觀位。
複次應知諦智略有六種作業及相。謂此諦智是能永滅眾苦前行。如日將出先現明相。正盡苦者。謂初見諦所斷眾苦作苦邊者。謂阿羅漢所斷眾苦。又此諦智是能對治大無明闇。如日光明能破世間所有大闇。又如有一。已證諦智永斷三結。從此無間由失念故。暫為欲貪瞋恚所染。彼于爾時。依不放逸入初靜慮。由觸諦智。得不還果。如是漸次雖入非想非非想定。而與外凡有其差別。由已證得不退法故。如是諦智有廣大用。有廣大果。此中所有過去諸行。說名已生。現在諸行。說名正生。未來諸行。說名當生。如是一切總名集法。即此一切由無常滅。或有已滅。或有向滅。或有當滅。總名滅法。又于諦智已證得者。如大石樓已善雕飾。八方猛風不能傾動。一切異論不能移轉。所有悟解不假他緣。不視他面。彼將何說。我當聽受。不觀他口。適出語已。尋我聽聞思惟籌量。審諦觀察。諸他沙門婆羅門者。當知即是諸外道輩。又即一切四聖諦智漸次整合。名諦現觀。非隨闕一。此諦現觀猶如肴膳。諸聖弟子無上慧命。皆依此活。如受欲者食用肴膳。苦等諦智闕餘三智。如睒彌葉。當知余似娑羅枝葉。四聖諦智漸次整合一切圓滿。又
【現代漢語翻譯】 現代漢語譯本 由無學（Arhat，已證阿羅漢果位）的極解脫智所引發的正見，稱為見位。從預流果（Sotapanna，須陀洹果）開始，直到究竟的阿羅漢果，應當知道所有學習的智慧，都稱為現觀位。
此外，應當瞭解諦智（真實之智）大致有六種作用和相狀。這諦智是能夠永遠滅除眾苦的前行，就像太陽將要升起時，先出現光明。真正滅盡痛苦的人，是指初次見到真諦所斷除的眾苦。而已經將痛苦完全止息的人，是指阿羅漢所斷除的眾苦。此外，這諦智慧夠對治巨大的無明黑暗，就像太陽的光明能夠破除世間所有巨大的黑暗。又比如有這樣一個人，已經證得諦智，永遠斷除了三結（身見、戒禁取見、疑）。從此以後，因為一時失唸的緣故，暫時被欲貪和瞋恚所染污。他在那個時候，依靠不放逸，進入初禪靜慮。由於接觸到諦智，得到不還果（Anagami，阿那含果）。像這樣逐漸地，即使進入非想非非想定，也與外道凡夫有所差別，因為已經證得了不退轉的法。像這樣，諦智有廣大的作用，有廣大的果報。這裡面所有過去的諸行，稱為已生。現在的諸行，稱為正生。未來的諸行，稱為當生。像這樣的一切總稱為集法（Samudaya，苦之根源）。而這一切由於無常而滅，或者已經滅，或者正在滅，或者將要滅，總稱為滅法（Nirodha，滅苦）。
對於已經證得諦智的人，就像大石樓已經精美地雕飾過，八方的猛烈狂風也不能傾斜撼動它，一切不同的論調也不能轉移改變他。所有的領悟理解不依賴其他外在的因緣，不看別人的臉色，心想：『他將要說什麼呢？我應當聽取接受。』不看別人的嘴巴，別人剛一說話，就立刻聽聞、思維、籌量、審慎地觀察。那些其他的沙門（Sramana，出家修行者）、婆羅門（Brahmana，古印度祭司），應當知道他們就是外道之輩。
而且，一切四聖諦智（苦、集、滅、道）逐漸整合，稱為諦現觀。不是缺少其中任何一個。這諦現觀就像美味的佳餚，是所有聖弟子的無上慧命，都依靠它來存活。就像貪求慾望的人食用美味的佳餚一樣。苦等諦智缺少其餘三智，就像睒彌葉（一種樹葉），應當知道其餘的就像娑羅樹的枝葉。四聖諦智逐漸整合，一切圓滿。
【English Translation】 English version The right view induced by the wisdom of complete liberation of the No-Learner (Arhat, one who has attained the fruit of Arhatship) is called the position of view. From the fruit of Stream-Enterer (Sotapanna) to the ultimate Arhatship, know that all learning wisdom is called the position of direct realization.
Furthermore, it should be known that the wisdom of the Truths (realization of the Truths) has roughly six functions and characteristics. This wisdom of the Truths is the preliminary to the eternal cessation of all suffering, just as the bright appearance appears before the sun rises. The one who truly exhausts suffering refers to the suffering that is cut off by the first sight of the Truths. The one who has completely stopped suffering refers to the suffering that is cut off by the Arhat. Furthermore, this wisdom of the Truths is able to counteract the great darkness of ignorance, just as the light of the sun can break all the great darkness in the world. Also, for example, there is a person who has already attained the wisdom of the Truths and has forever cut off the three bonds (self-view, attachment to rites and rituals, and doubt). From then on, due to momentary forgetfulness, they are temporarily stained by desire and anger. At that time, relying on non-negligence, they enter the first meditative absorption. By touching the wisdom of the Truths, they attain the fruit of Non-Returner (Anagami). Gradually, even if they enter the state of neither perception nor non-perception, they are different from ordinary non-Buddhists because they have already attained the irreversible Dharma. In this way, the wisdom of the Truths has great function and great fruit. All past actions here are called 'already arisen.' Present actions are called 'arising now.' Future actions are called 'will arise.' All of this is collectively called the Law of Accumulation (Samudaya, the origin of suffering). And all of this ceases due to impermanence, either already ceased, or ceasing, or will cease, collectively called the Law of Cessation (Nirodha, the cessation of suffering).
For those who have already attained the wisdom of the Truths, it is like a large stone building that has been beautifully decorated. The fierce winds from all directions cannot tilt or shake it, and all different arguments cannot shift or change them. All understanding does not depend on other external causes and conditions, and they do not look at other people's faces, thinking, 'What will he say? I should listen and accept.' They do not look at other people's mouths, and as soon as others speak, they immediately listen, think, contemplate, and carefully observe. Those other Sramanas (Sramana, renunciates) and Brahmanas (Brahmana, ancient Indian priests) should be known as non-Buddhists.
Moreover, all the wisdom of the Four Noble Truths (suffering, origin, cessation, and path) gradually integrates and is called the direct realization of the Truths. It is not missing any one of them. This direct realization of the Truths is like delicious food, which is the supreme wisdom-life of all holy disciples, and they all rely on it to survive, just as those who crave desires eat delicious food. The wisdom of suffering and other Truths lacking the other three wisdoms is like a Sami leaf (a type of leaf). Know that the rest are like the branches and leaves of a Sal tree. The wisdom of the Four Noble Truths gradually integrates, and everything is complete.
諸諦智與喜樂俱覺真義故。能令身心極輕安故。名諦現觀。生那落迦中。略有二苦。一燒燃苦。二治罰苦。由闕諦智。獲斯二苦。此無量生猛利大苦。由聖諦智。皆能超越。如是諦智。假使因其燒燃治罰猛利大苦。于現法中。一身滅壞而可得者。應生踴躍歡喜忍受。縱毀百身尚應歡喜。況乃唯一。
複次若有為修聖諦現觀。當知略有四種障礙。何等為四。一者不信。二者上慢。三者待時。四者放逸言。不信者。復有三種。一于諦現觀不生信解。二于僧善行不生信解。三于佛菩提不生信解。為欲斷除初不信故。世尊自引現量所證聖諦現觀。告諸弟子言。我已於四聖諦理。得現觀故。證覺無上正等菩提。為欲斷除第二不信故。復說言。我昔與汝輩長世久流轉。由未正思惟覺悟于真諦。我今與汝等由正見通達。以通達為因。盡生死流轉。彼因緣盡故。自今無後有。唯余最後身。任持令不滅。第三不信于佛菩提。如是相轉。謂若沙門喬答摩種是一切智。何故有問一類能記。一類不記。為欲斷除如是不信。故復說言。我所覺法無量無邊。譬如大地諸草木葉。為他說者。少不足言。譬如手中升攝波葉。多分能引無義利故。少分能引有義利故。當知此中。非不知故而不記別。但由能引無義利故。而不記別。言上慢者。謂即于彼
【現代漢語翻譯】 現代漢語譯本：由於對諸諦（satya，真理）的智慧和喜樂同時覺悟了真實的意義，能夠使身心達到極度的輕安，所以稱為『諦現觀』。如果生在那落迦（naraka，地獄）中，大致有兩種痛苦：一是燒燃的痛苦，二是治罰的痛苦。由於缺乏對真諦的智慧，就會遭受這兩種痛苦。這種無量劫以來猛烈巨大的痛苦，通過對聖諦的智慧，都能夠超越。像這樣的對真諦的智慧，即使是因為它而遭受燒燃、治罰等猛烈巨大的痛苦，在現世中，如果可以通過一身的滅亡而獲得，也應該踴躍歡喜地忍受。即使毀滅一百個身體，也應該歡喜，更何況只是一個身體呢？ 再次，如果有人爲了修習聖諦現觀，應當知道大致有四種障礙。哪四種呢？一是『不信』（aśraddhā，不相信），二是『上慢』（abhimāna，傲慢），三是『待時』（sthāman，拖延），四是『放逸』（pramāda，懈怠）。所謂『不信』，又有三種：一是對諦現觀不生信解，二是對僧（saṃgha，僧團）的善行不生信解，三是對佛（buddha，覺悟者）的菩提（bodhi，覺悟）不生信解。爲了斷除第一種不信，世尊（bhagavat，佛的尊稱）親自引用現量所證的聖諦現觀，告訴諸位弟子說：『我已經對四聖諦（catvāri āryasatyāni，佛教的基本教義）的道理，得到了現觀，證覺了無上正等菩提。』爲了斷除第二種不信，又說：『我過去和你們一起，長久地在生死中流轉，由於沒有正確地思維覺悟真諦。我現在和你們一樣，由於正確的見解而通達，以通達為因，盡了生死流轉。那個因緣已經窮盡，所以從今以後不再有後有，只剩下最後的身體，任持著它不滅。』第三種不信是對佛的菩提，像這樣相轉。說：『如果沙門（śrāmaṇa，出家修行者）喬答摩（Gautama，釋迦牟尼的姓）是一切智者，為什麼有的問題能記住，有的問題卻記不住呢？』爲了斷除這樣的不信，又說：『我所覺悟的法（dharma，佛法）無量無邊，譬如大地上的各種草木葉。為他人所說的，少得不足以說，譬如手中的升攝波葉。』大部分能引發沒有意義的利益，少部分能引發有意義的利益。應當知道，這裡不是因為不知道而不記別，只是因為能引發沒有意義的利益，所以不記別。所謂『上慢』，就是指對於那些...
【English Translation】 English version: Because of the wisdom and joy of simultaneously realizing the true meaning of the Truths (satya), which can bring extreme lightness and peace to body and mind, it is called 'Truth-Realization' (satya-abhisamaya). If one is born in Naraka (hell), there are roughly two kinds of suffering: first, the suffering of burning; second, the suffering of punishment. Due to the lack of wisdom regarding the Truths, one incurs these two kinds of suffering. This immeasurable and intense great suffering can be transcended through the wisdom of the Noble Truths. Such wisdom of the Truths, even if it involves enduring burning, punishment, and intense great suffering in this very life, should be joyfully and willingly accepted if it can be attained through the destruction of one's body. Even if a hundred bodies were destroyed, one should rejoice, let alone just one? Furthermore, if someone is cultivating the realization of the Noble Truths, it should be known that there are roughly four kinds of obstacles. What are the four? First, 'disbelief' (aśraddhā); second, 'superiority complex' (abhimāna); third, 'procrastination' (sthāman); and fourth, 'negligence' (pramāda). 'Disbelief' has three aspects: first, not generating faith and understanding in the realization of the Truths; second, not generating faith and understanding in the good conduct of the Sangha (community); third, not generating faith and understanding in the Bodhi (enlightenment) of the Buddha (the awakened one). To eliminate the first kind of disbelief, the World-Honored One (Bhagavat) himself cited the Truth-Realization that he had directly realized, telling his disciples, 'I have attained the realization of the Four Noble Truths (catvāri āryasatyāni), and have awakened to unsurpassed, complete, and perfect enlightenment.' To eliminate the second kind of disbelief, he further said, 'In the past, I and you all wandered in samsara for a long time, because we did not correctly contemplate and awaken to the Truth. Now, I and you all, through correct view, have attained understanding, and because of this understanding, the cycle of birth and death is exhausted. That cause is exhausted, so from now on, there will be no further existence, only the final body remains, sustaining it until it ceases.' The third kind of disbelief is regarding the Buddha's Bodhi, transforming in this way, saying, 'If the Śrāmaṇa (ascetic) Gautama (Buddha's family name) is all-knowing, why can he remember some questions but not others?' To eliminate such disbelief, he further said, 'The Dharma (teachings) that I have awakened to is immeasurable and boundless, like the various grasses and leaves on the earth. What I speak to others is insignificant, like the Shimshapa leaves in my hand.' Most of it can lead to meaningless benefits, and a small part can lead to meaningful benefits. It should be known that here, it is not because of not knowing that I do not distinguish, but only because it can lead to meaningless benefits that I do not distinguish. 'Superiority complex' refers to those...
諦現觀中。起增上慢。為欲斷除如是上慢故。復說言。如人在遠以箭射箭。筈筈無遺甚為希有。或復一毛析為百分。以毛𥎞毛端端不落。以極細故。是事復難。通達聖諦轉難於彼。所以者何。由即以其能取作意。還即通達能取作意。如是方有能緣所緣平等平等無漏智生。通達諦理。是故此事最細最難。箭射箭筈。毛𥎞毛端。則不如是。言待時者。謂于所作推待后時。為欲斷滅如是待時故。世尊說無墜人身甚為難得。復引盲龜以況其事。云何放逸。謂略而言。若邪思惟。若邪尋思。若邪戲論。是名放逸。當知若於不應思處。而強思惟。名邪思惟。謂或思惟我於過去世為曾有邪。乃至廣說。于未來世于內猶豫我為是誰。誰當是我。今此有情從何而來。於是沒已當往何所。或思世間。謂世間常。乃至廣說。如是或謂世間有邊。乃至廣說。或思有情。謂命即身。乃至廣說。或思有情業果異熟。謂妄思惟此作此受。乃至廣說。或復思惟諸靜慮者靜慮境界。或思諸佛諸佛境界。如來滅后若有若無。乃至廣說。彼由世俗勝義善巧。於是一切二因緣故。不應思惟。一非思惟所緣境故。二由其事無所有故。若有思求非思境事。或有思求無所有事。如是一切皆無所得。唯有令心轉增迷亂。若於此中。不如正理。強思惟者。雖有一類由宿因力
【現代漢語翻譯】 現代漢語譯本：在諦現觀（satya-abhisamaya，對真諦的現觀）中，如果生起增上慢（adhimāna，未證得實際的證悟就自以為證得）的心態，爲了斷除這種增上慢，佛陀進一步說道：就像一個人在遠處用箭射箭，箭與箭的尾部（筈，kuò）精準相接，沒有絲毫遺漏，這是非常稀有和困難的事情。或者將一根毛髮剖析成一百份，再用另一根毛髮的末端去觸碰這極細毛髮的末端，使其不掉落，因為毛髮極其細微，這也是非常困難的事情。然而，通達聖諦（ārya-satya，四聖諦）比這些事情還要困難。為什麼呢？因為需要用能取作意（grāhaka-manaskāra，能取的心）來通達能取作意本身，這樣才能生起能緣（ālambana，所緣境）和所緣（ālambin，能緣的心）平等不二的無漏智（anāsrava-jñāna，沒有煩惱的智慧），從而通達真諦。因此，通達聖諦是最細微和最困難的事情，而箭射箭尾和毛髮相觸則不如通達聖諦那樣困難。 關於『待時』（kāla-pratikṣa，拖延時間）的說法，指的是對於應該做的事情推延到以後。爲了斷滅這種拖延的心態，世尊說失去人身是非常難以得到的，並引用盲龜浮木的比喻來闡述這個道理。 什麼是放逸（pramāda，懈怠）呢？簡而言之，就是邪思惟（mithyā-manasikāra，錯誤的思考）、邪尋思（mithyā-vitarka，錯誤的尋求）和邪戲論（mithyā-prapañca，無意義的言論）。如果對不應該思考的事情強行思考，就叫做邪思惟。例如，思考我過去世是否曾經存在，乃至廣說。或者對未來世、對自身內在猶豫：我是誰？誰將是我？現在的有情從哪裡來？死後將往哪裡去？或者思考世間，認為世間是常，乃至廣說。或者認為世間有邊，乃至廣說。或者思考有情，認為命就是身，乃至廣說。或者思考有情的業果異熟（karma-vipāka，業的果報），錯誤地認為做了這個就會受到那個果報，乃至廣說。或者思考禪定者的禪定境界，或者思考諸佛的境界，如來滅度后是存在還是不存在，乃至廣說。由於對世俗（saṃvṛti，世俗諦）和勝義（paramārtha，勝義諦）不夠善巧，因為兩個原因，這些都不應該思考：一是這些不是思惟的對象，二是這些事情本身並不存在。如果思考不是思惟對象的事情，或者思考不存在的事情，那麼一切都將一無所獲，只會讓內心更加迷亂。如果有人不按照正確的道理，強行進行思惟，即使其中一部分人由於過去世的業力，
【English Translation】 English version: In the True Vision Contemplation (satya-abhisamaya), if arrogance (adhimāna) arises, in order to eliminate such arrogance, the Buddha further said: It is extremely rare and difficult for a person to shoot arrows from a distance, with each arrow hitting the nock (kuo) of the previous one without any miss. Or, to split a hair into a hundred pieces and then use the tip of another hair to touch the tip of this extremely fine hair without it falling off, because the hair is so minute, this is also very difficult. However, realizing the Noble Truths (ārya-satya) is even more difficult than these things. Why? Because one needs to use the grasping mind (grāhaka-manaskāra) to realize the grasping mind itself, so that non-outflow wisdom (anāsrava-jñāna), in which the object of cognition (ālambana) and the cognizing mind (ālambin) are equal and non-dual, can arise, thereby realizing the True Nature. Therefore, realizing the Noble Truths is the most subtle and difficult thing, while shooting arrows at nocks and touching hairs are not as difficult as realizing the Noble Truths. Regarding the statement of 'waiting for the right time' (kāla-pratikṣa), it refers to postponing what should be done to a later time. In order to eliminate this mentality of procrastination, the World Honored One said that losing human form is very difficult to regain, and used the analogy of the blind turtle and the floating plank to illustrate this point. What is negligence (pramāda)? In short, it is wrong thinking (mithyā-manasikāra), wrong seeking (mithyā-vitarka), and wrong speech (mithyā-prapañca). If one forcibly thinks about things that should not be thought about, it is called wrong thinking. For example, thinking whether I existed in the past, and so on. Or hesitating about the future, about oneself: Who am I? Who will I be? Where did this sentient being come from? Where will I go after death? Or thinking about the world, believing that the world is permanent, and so on. Or believing that the world has boundaries, and so on. Or thinking about sentient beings, believing that life is the body, and so on. Or thinking about the karmic results (karma-vipāka) of sentient beings, wrongly believing that doing this will result in that consequence, and so on. Or thinking about the meditative states of those in meditation, or thinking about the realms of the Buddhas, whether the Tathagata exists or does not exist after Nirvana, and so on. Because of a lack of skillfulness in conventional truth (saṃvṛti) and ultimate truth (paramārtha), these should not be thought about for two reasons: first, these are not objects of thought; second, these things themselves do not exist. If one thinks about things that are not objects of thought, or thinks about things that do not exist, then nothing will be gained, and only the mind will become more confused. If someone forcibly thinks in this way without following the correct reasoning, even if some of them, due to the power of past karma,
。或起厭離。或起厭離相應作意。緣實境界。于其中間暫爾現行。而復于彼見為過患。生不實想。如是思惟世間等法。能引無義。邪尋思者。當知即是欲等尋思。邪戲論者。復有六種。謂顛倒戲論。唐捐戲論。諍競戲論。於他分別勝劣戲論。分別工巧養命戲論。耽染世間財食戲論。如是一切總名放逸。為欲斷除此放逸故。如來親自為教誨者。為堪受化補特伽羅聞已。速能斷諸放逸。世尊弟子。為斷如是聖諦現觀四種障礙。由三行相。任持聖諦。何等為三。一由聞慧任持其文。二由思慧任持其義。三由修慧任持其證。此中聞慧如其所聞能正任持是苦聖諦。乃至廣說。又由思慧任持其義。謂諸聖者。知其是諦故。名聖諦。當知此中由二緣故。得名為諦。一法性故。由真實義。說名為諦。二勝解故。由即於此真實義中起諦勝解。說名為諦。一切愚夫。但由法性得名為諦。非勝解故。若諸聖者。俱由二種得名為諦故。偏說此名為聖諦。又由修慧于諸諦中獲得內證現量諦智。亦得證凈。由是因緣。于諸諦實遠離疑惑。諦智證凈更互相依。若處有一必有第二。
複次若有沙門或婆羅門。于聖諦智而未相應。于諸聖諦未成現觀。當知略有四種過患。何等為四。謂于能往下分惡趣生本行中。深起愛樂。造作增長彼相應業。由此顛
【現代漢語翻譯】 現代漢語譯本：或者生起厭離之心，或者生起與厭離相應的作意（Manasikara，心理活動）。緣于真實的境界，于這境界中暫時顯現，又復將它視為過患，產生不真實的想像。像這樣思惟世間諸法，能引來沒有意義的、邪惡的尋思（Vitarka，粗略的心理活動），應當知道這就是欲尋思等等。邪惡的戲論（Prapancha，概念性的擴充套件）又有六種，即顛倒戲論、唐捐戲論、諍競戲論、於他人分別勝劣的戲論、分別工巧養命的戲論、耽染世間財食的戲論。像這樣一切總名為放逸（Pramada，疏忽）。爲了斷除這種放逸的緣故，如來（Tathagata，佛的稱號）親自作為教誨者，爲了堪能接受教化的補特伽羅（Pudgala，個體）聽聞后，迅速能夠斷除各種放逸。世尊（Bhagavan，佛的稱號）的弟子，爲了斷除像這樣聖諦（Satya，真理）現觀的四種障礙，由三種行相，任持聖諦。哪三種呢？一是由聞慧任持其文，二是由思慧任持其義，三是由修慧任持其證。這其中，聞慧如其所聞，能夠正確任持是苦聖諦，乃至廣說。又由思慧任持其義，說諸聖者，知道它是真諦的緣故，名為聖諦。應當知道這其中由兩種因緣的緣故，得到名為諦。一是法性故，由真實義，說名為諦。二是勝解故，由於即於此真實義中生起諦的勝解，說名為諦。一切愚夫，但由法性得到名為諦，不是勝解的緣故。如果諸聖者，俱由二種得到名為諦的緣故，偏說此名為聖諦。又由修慧于諸諦中獲得內證現量諦智，也得到證凈。由於是因緣，于諸諦實遠離疑惑。諦智證凈更互相依，若處有一必有第二。 複次，若有沙門（Shramana，出家修行者）或婆羅門（Brahmana，古印度教祭司），于聖諦智而未相應，于諸聖諦未成現觀，當知略有四種過患。何等為四？謂于能往下分惡趣生本行中，深起愛樂，造作增長彼相應業，由此顛
【English Translation】 English version: Or one may arise aversion, or arise aversion-related attention (Manasikara, mental activity). Conditioned by the real realm, it temporarily appears within it, and then one sees it as a fault, giving rise to unreal thoughts. Thinking about worldly dharmas in this way can lead to meaningless and evil thoughts (Vitarka, rough mental activity), which should be understood as desire-related thoughts, and so on. Evil conceptual proliferation (Prapancha, conceptual expansion) has six types: distorted conceptual proliferation, futile conceptual proliferation, contentious conceptual proliferation, conceptual proliferation that distinguishes superiority and inferiority in others, conceptual proliferation that distinguishes skillful means of livelihood, and conceptual proliferation that indulges in worldly wealth and food. All of these together are called negligence (Pramada, carelessness). In order to eliminate this negligence, the Tathagata (Buddha's title) personally acts as the teacher, so that the individuals (Pudgala, individuals) who are capable of being taught can quickly eliminate all negligence upon hearing it. The disciples of the World Honored One (Bhagavan, Buddha's title), in order to eliminate these four obstacles to the direct realization of the Noble Truths (Satya, truths), uphold the Noble Truths through three aspects. What are the three? First, they uphold the text through learning wisdom; second, they uphold the meaning through thinking wisdom; and third, they uphold the realization through cultivation wisdom. Among these, learning wisdom, as it is heard, can correctly uphold that it is the Noble Truth of Suffering, and so on, extensively speaking. Furthermore, they uphold the meaning through thinking wisdom, saying that the noble ones know that it is the truth, hence it is called the Noble Truth. It should be known that within this, it is called truth due to two causes. First, due to the nature of dharma, it is called truth because of its real meaning. Second, due to conviction, it is called truth because of the arising of conviction in this real meaning. All foolish people are called truth only due to the nature of dharma, not due to conviction. If the noble ones are called truth due to both causes, then it is specifically called the Noble Truth. Furthermore, through cultivation wisdom, one obtains internal realization and direct perception of the wisdom of truth in all truths, and also obtains purity of realization. Because of this cause, one is far from doubt in the reality of all truths. The wisdom of truth and the purity of realization are mutually dependent; if one exists, the other must exist. Furthermore, if there are ascetics (Shramana, monastic practitioners) or Brahmins (Brahmana, ancient Indian priests) who are not in accordance with the wisdom of the Noble Truths and have not achieved direct realization of the Noble Truths, it should be known that there are roughly four faults. What are the four? They deeply cherish and delight in the fundamental practices that lead to rebirth in the lower realms of suffering, creating and increasing the corresponding karma, thereby
墜生惡趣坑。又于欲纏人天兩趣眾多煩惱常所燒煮生本行中。深起愛樂。造作增長彼相應業。由此因緣。既生彼已大生熱惱。常所燒然。又於此上色無色纏所有相應。如前所說無明昏闇。及諸翳瞙生本行中。廣說乃至。墮于生闇。又由退失受用境界涅槃道故。于其中間如生三種世界。中間墮在三種妄見黑闇。一者常見。二者斷見。三者現法涅槃見。由是因緣。墜墮三界。生黑闇處。攝受如是自妄見故。邪無明闇所覆障故。不如實觀如前五支所攝受斷。由是因緣。應知如實顯示諸諦。
複次或有一類。于諸聖諦不得善巧。造作增長黑黑異熟業已。能感那落迦傍生鬼趣。由此業故。譬如擲杖根。墮那落迦中。墮傍生趣端。墮餓鬼界。如是一類。造作增長黑白黑白異熟業已。由此雜業。譬如擲杖。或墮惡趣不清凈處。或墮善趣少清凈處。如是一類。造作增長白白異熟業已。由此業故。生在五趣生死諸業所隨逐處。壽盡業盡。即還從彼色無色界沒已。退墮五趣生死。如五輻輪旋轉不住。若有為他說世間道。乃至雖能上升有頂。當知此說非第一義令上升教。何以故。如是上升非畢竟故。若諸如來所說聖諦相應言教。當知此教是第一義令上升教。何以故。如是上升是畢竟故。又若由得諸世俗智。乃至有頂。名聰慧者。非第一
【現代漢語翻譯】 現代漢語譯本：墜入惡趣的深坑。又在欲界天人和人道中，被眾多的煩惱常常燒煮，在生命根本的行持中，深深地生起愛戀和執著，造作和增長與這些相應的業。由於這樣的因緣，既已生於彼處，便會產生極大的熱惱，常常被燒燃。又在色界和無色界中，所有相應的，如前面所說的無明昏暗，以及各種迷惑，在生命根本的行持中，廣泛地（造作增長），乃至墮入生命的黑暗。又由於退失了受用境界的涅槃之道，在其中間，如生於三種世界，中間墮落在三種虛妄見解的黑暗中：一是常見（認為事物永恒不變），二是斷見（認為事物死後一切皆無），三是現法涅槃見（認為今生的享樂就是涅槃）。由於這些因緣，墜落於三界（欲界、色界、無色界），生於黑暗之處。攝取像這樣自己虛妄的見解，被邪惡的無明黑暗所覆蓋和障礙，不能如實地觀察如前面五支（戒、定、慧、解脫、解脫知見）所攝受的斷除。由於這樣的因緣，應當知道如實地顯示諸諦（四聖諦）。
再者，或者有一類人，對於諸聖諦（四聖諦）不能夠善巧地理解和運用，造作和增長黑黑異熟業（導致痛苦果報的業），能夠感得那落迦（地獄）、傍生（畜生）、鬼趣（餓鬼道）的果報。由於這樣的業，譬如投擲木杖，根部墜入那落迦中，端部墜入傍生趣，中間墜入餓鬼界。像這樣一類人，造作和增長黑白黑白異熟業（導致苦樂參半果報的業），由於這樣的雜業，譬如投擲木杖，或者墜入惡趣不清凈之處，或者墜入善趣少清凈之處。像這樣一類人，造作和增長白白異熟業（導致快樂果報的業），由於這樣的業，生在五趣（地獄、餓鬼、畜生、人、天）生死諸業所隨逐之處，壽命盡了，業力也盡了，就又從色界和無色界沒落，退墮到五趣生死之中，就像五輻輪一樣旋轉不停。如果有人為他說世間之道，乃至雖然能夠上升到有頂天（非想非非想處天），應當知道這種說法不是第一義的令上升的教導。為什麼呢？因為這樣的上升不是畢竟的（最終的）。如果諸如來所說的與聖諦相應的言教，應當知道這種教導是第一義的令上升的教導。為什麼呢？因為這樣的上升是畢竟的（究竟的）。又如果由於獲得諸世俗的智慧，乃至到達有頂天，就被稱為聰慧的人，這不是第一義的。
【English Translation】 English version: Falling into the pit of evil destinies. Furthermore, within the realms of desire, among humans and gods, constantly burned by numerous afflictions, in the fundamental conduct of life, deeply arising love and attachment, creating and increasing corresponding karma. Due to this cause, having been born there, great suffering arises, constantly burning. Moreover, in the realms of form and formlessness, all corresponding, as previously mentioned, ignorance and darkness, and various delusions, in the fundamental conduct of life, extensively (creating and increasing), even falling into the darkness of life. Furthermore, due to losing the path of Nirvana, which is the enjoyment of the realm, in between, like being born in the three worlds, falling into the darkness of three false views: first, the view of permanence (believing things are eternally unchanging), second, the view of annihilation (believing everything ceases to exist after death), and third, the view of present-life Nirvana (believing enjoyment in this life is Nirvana). Due to these causes, falling into the three realms (desire realm, form realm, formless realm), being born in dark places. Embracing such self-deluded views, covered and obstructed by evil ignorance and darkness, unable to truly observe the cessation embraced by the previous five branches (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation). Due to this cause, it should be known that the Truths (the Four Noble Truths) should be truly revealed.
Furthermore, there are those who are not skilled in the Noble Truths (the Four Noble Truths), creating and increasing black-black karma (karma that leads to painful results), capable of experiencing the results of Naraka (hell), animals, and the ghost realm (hungry ghost realm). Due to this karma, like throwing a stick, the root falls into Naraka, the tip falls into the animal realm, and the middle falls into the hungry ghost realm. Like this, there are those who create and increase black-white karma (karma that leads to mixed results of suffering and happiness), due to this mixed karma, like throwing a stick, either falling into impure places of evil destinies, or falling into slightly pure places of good destinies. Like this, there are those who create and increase white-white karma (karma that leads to happy results), due to this karma, being born in the places pursued by the karma of birth and death in the five destinies (hell, hungry ghosts, animals, humans, gods), when life ends and karma is exhausted, they fall from the realms of form and formlessness, falling back into the cycle of birth and death in the five destinies, like a five-spoked wheel constantly turning. If someone speaks to him about the worldly path, even if he can ascend to the peak of existence (the realm of neither perception nor non-perception), it should be known that this teaching is not the ultimate teaching that leads to ascent. Why? Because such ascent is not ultimate. If the teachings of the Tathagatas correspond to the Noble Truths, it should be known that this teaching is the ultimate teaching that leads to ascent. Why? Because such ascent is ultimate. Furthermore, if someone is called wise because of gaining worldly wisdom, even reaching the peak of existence, this is not ultimate.
義說名聰慧。如前說故。若由諦智名聰慧者。是第一義名為聰慧。如前說故。
複次于其四種聖諦智中。初聖諦智慧入聖諦。漸次現觀。譬如本足。第二諦智。譬如墻壁。第三諦智。如下層級。第四諦智。如上寶臺。又即如是四聖諦智。如四階隥。能令上升大智慧殿。又即如是四聖諦智。如四桄梯。能令隥上解脫寂滅。當知此中有三種愛。譬如三槍。諸惡魔羅執持撓攪生死大海。令彼受生諸有情類隨而回轉。如是三種魔羅愛槍。不能令彼三種有情隨而回轉。一者勁銳。即是預流。二者處中。即余有學。三者逆流。道行圓滿。隨其所欲。皆能造作。已見聖諦補特伽羅。永斷所有慢所作苦。慢所成苦。由是因緣。諸苦少在多分已斷。謂諸有學及阿羅漢。如慢所作所成眾苦如是。諸愛身語意業貪瞋癡等所生眾苦。當知一切皆少分在多分已斷。譬如礫石及大雪山。如是諸慢所作所成所有眾苦。若余若斷。當知亦爾。如大池沼其水盈滿於中沾引二滴三滴。依大池沼水尚甚多。如是無色愛所生苦若余若斷。當知亦爾。如大陂湖。余如前說。如是色界愛所生苦若余若斷。當知亦爾。又如大海余如前說。如是欲界愛所生苦若余若斷。當知亦爾。又大雪山。若諸金山。若蘇迷盧。及大地喻。又有六種礫石之喻。又泥團喻。余如前說
【現代漢語翻譯】 現代漢語譯本： 因為之前已經解釋過，通過解釋意義而得名聰慧。如果因為對四聖諦的智慧而得名聰慧，那麼第一義（Paramārtha，最高真理）就名為聰慧，原因如前所述。
進一步說，在對四種聖諦的智慧中，初聖諦的智慧能夠進入聖諦，逐漸地現觀（Abhisamaya，證悟）。譬如（Sādṛśya，比喻）根本的腳。第二聖諦的智慧，譬如墻壁。第三聖諦的智慧，如下層的階梯。第四聖諦的智慧，如上層的寶臺。又，這四聖諦的智慧，如同四個階梯，能夠讓人上升到大智慧的殿堂。又，這四聖諦的智慧，如同四個梯子的橫木，能夠讓人登上解脫寂滅的境界。應當知道這裡有三種愛（Tṛṣṇā，渴愛），譬如三支槍，諸惡魔羅（Māra，魔）執持著它們，攪動生死大海，讓那些受生的有情眾生隨之迴轉。像這樣的三種魔羅的愛之槍，不能讓三種有情隨之迴轉：第一種是勁銳的，即是預流（Srotaāpanna，入流者）；第二種是處中的，即是其餘的有學（Śaikṣa，還在學習的人）；第三種是逆流的，道行圓滿。隨其所欲，皆能造作。已經見到聖諦的補特伽羅（Pudgala，人），永遠斷除所有由慢所造作的苦，由慢所形成的苦。因為這個原因，諸苦少部分存在，大部分已經斷除，指的是諸有學和阿羅漢（Arhat，應供）。如同慢所造作所形成的眾苦一樣，諸愛、身語意業、貪瞋癡等所生的眾苦，應當知道一切都是少部分存在，大部分已經斷除。譬如礫石和大雪山。像這樣，諸慢所造作所形成的所有眾苦，無論是剩餘的還是斷除的，應當知道也是如此。如同大池沼，其中的水盈滿，從中沾引兩滴三滴，依靠大池沼，水仍然很多。像這樣，無色愛所生的苦，無論是剩餘的還是斷除的，應當知道也是如此，如同大陂湖。其餘的如前所述。像這樣，**愛所生的苦，無論是剩餘的還是斷除的，應當知道也是如此。又如大海，其餘的如前所述。像這樣，欲界愛所生的苦，無論是剩餘的還是斷除的，應當知道也是如此。又如大雪山，無論是金山，還是蘇迷盧（Sumeru，須彌山），以及大地的比喻。又有六種礫石的比喻，又有泥團的比喻，其餘的如前所述。
【English Translation】 English version: It is named 'intelligence' because of the explanation of meaning, as previously stated. If it is named 'intelligence' because of the wisdom of the Four Noble Truths (catvāri āryasatyāni), then the ultimate meaning (Paramārtha) is named 'intelligence', as previously stated.
Furthermore, within the wisdom of the four Noble Truths, the wisdom of the first Noble Truth enables entry into the Noble Truths, gradually leading to direct realization (Abhisamaya). It is like the fundamental foot. The wisdom of the second Truth is like a wall. The wisdom of the third Truth is like a lower level of stairs. The wisdom of the fourth Truth is like a precious upper platform. Moreover, these four wisdoms of the Noble Truths are like four steps, enabling one to ascend to the hall of great wisdom. Again, these four wisdoms of the Noble Truths are like four rungs of a ladder, enabling one to ascend to liberation and tranquility. It should be known that there are three kinds of craving (Tṛṣṇā), like three spears, which the evil Māras (Māra) hold, stirring up the ocean of birth and death, causing those sentient beings who are born to revolve accordingly. Such three spears of craving of Māra cannot cause three kinds of beings to revolve accordingly: the first is the sharp one, which is the Stream-enterer (Srotaāpanna); the second is the intermediate one, which is the remaining Learner (Śaikṣa); the third is the one who goes against the stream, whose path is complete. According to their wishes, they can all create. The person (Pudgala) who has seen the Noble Truths has forever cut off all suffering created by pride and suffering formed by pride. Because of this reason, the sufferings are few and mostly cut off, referring to the Learners and Arhats. Just as the many sufferings created and formed by pride, so too the sufferings born of craving, body, speech, and mind actions, greed, hatred, and delusion, it should be known that all are few and mostly cut off. It is like gravel and a great snow mountain. In this way, all the sufferings created and formed by pride, whether remaining or cut off, should be known to be the same. It is like a large pond filled with water, from which two or three drops are drawn; relying on the large pond, the water is still very much. In this way, the suffering born of formless realm craving, whether remaining or cut off, should be known to be the same, like a large lake. The rest is as previously stated. In this way, the ** craving born suffering, whether remaining or cut off, should be known to be the same. Again, like the great ocean, the rest is as previously stated. In this way, the suffering born of desire realm craving, whether remaining or cut off, should be known to be the same. Again, like the great snow mountain, whether it is a golden mountain, or Mount Sumeru (Sumeru), and the analogy of the great earth. There are also six analogies of gravel, and the analogy of a lump of mud, the rest is as previously stated.
。如是身業語業意業貪瞋癡等所生眾苦。若余若斷。當知亦爾。如是多苦已遠離故。少苦在故。當知聖諦如實現觀有大義利。謂諸有學最極七生人天苦。在諸惡趣苦。皆已越度。若諸無學唯有現法所依苦在。餘一切苦皆已越度。
複次若住是身入諦。現觀。當知此身最為難得。又聖明眼見諦。有學轉甚難得。又聞思修所成妙慧亦為難得。由此慧故。于善說法毗柰耶中。如其次第。解了勝了。及以決了。于解了時。能審分別。于勝了時。能生勝解。于決了時。於法入證。又諦現觀所有資糧善有漏法。亦為難得。謂于父母識恩養等諸善業道有暇圓滿。亦為難得。又有世間初正見等。乃至解脫智為後邊十種正法。亦為難得。如是諸法。即是有學。即是無學。當知此中。善知恩養所有士夫補特伽羅。如實了知一切父母皆應孝養。如是知已。于其父母勤修孝養。是名善識父母恩養。又樂己利所有士夫補特伽羅。於他有德一切沙門及婆羅門。如實了知是福田已。如其所應。勤修供養。是名善知所有沙門若婆羅門。又無貪墮所有士夫補特伽羅。于諸妻子及奴婢等一切親屬。如實了知彼既以我為室為歸。我若有樂彼亦隨樂。我若有苦彼亦隨苦。如是知已。於時時間。正以飲食衣服給賜。復以病緣醫藥攝受。于彼義利自然勇勵而為
【現代漢語翻譯】 現代漢語譯本：像這樣，由身業、語業、意業以及貪、嗔、癡等所產生的各種痛苦，無論是殘餘的還是已斷除的，都應當知道也是如此（通過修習聖諦可以斷除）。像這樣，因為已經遠離了許多痛苦，只剩下少許痛苦，應當知道如實地觀察聖諦具有巨大的利益。這意味著，所有有學之人最多經歷七次生死，在人天道中受苦，而對於惡趣的痛苦，都已經超越了。如果是有餘涅槃的無學之人，則只有現世所依之苦存在，其餘一切痛苦都已超越。
再者，如果安住於此身而進行諦現觀（satya-abhisamaya，如實知見四聖諦），應當知道此身是最為難得的。而且，具有聖明之眼的見諦有學之人更是非常難得。此外，通過聽聞、思考、修習所成就的妙慧也是難得的。由於這種智慧，在善說的毗奈耶（Vinaya，戒律）中，能夠依次地理解、勝解以及決了。在理解時，能夠審慎地分別；在勝解時，能夠產生殊勝的理解；在決了時，能夠於法證入。而且，諦現觀的所有資糧，即善良的有漏之法，也是難得的。例如，對於父母的知恩圖報等各種善業道，以及具有閑暇和圓滿，也是難得的。此外，具有世間的最初正見等，乃至以解脫智為最終的十種正法，也是難得的。像這些法，無論是對於有學之人還是無學之人，都非常重要。應當知道，在這其中，善於知恩圖報的士夫（purusa，人）補特伽羅（pudgala，個體），如實地了知一切父母都應該孝養。像這樣知道之後，對於自己的父母勤加孝養，這叫做善於認識父母的恩情。而且，樂於自身利益的士夫補特伽羅，對於其他有德的一切沙門（sramana，出家修行者）以及婆羅門（brahmana，祭司），如實地了知他們是福田之後，按照他們所應得的，勤加供養，這叫做善於認識所有的沙門和婆羅門。此外，沒有貪慾和墮落的士夫補特伽羅，對於自己的妻子、奴婢等一切親屬，如實地了知他們既然以我為家、為依靠，我如果快樂，他們也會隨之快樂；我如果痛苦，他們也會隨之痛苦。像這樣知道之後，時常以飲食、衣服給予他們，並且因為疾病的緣故，以醫藥來照顧他們，對於他們的利益自然會努力去做。
【English Translation】 English version: Thus, all the various sufferings arising from bodily, verbal, and mental actions, as well as from greed, hatred, and delusion, whether remaining or severed, should be understood in the same way (they can be eliminated through the practice of the Noble Truths). In this way, because many sufferings have been abandoned and only a few remain, it should be known that truly seeing the Noble Truths has great benefit. This means that all those who are still learning (aryas) experience at most seven more lives, suffering in the realms of humans and gods, but they have already transcended the sufferings of the evil realms. If they are non-learners (arhats) who have attained Nirvana with remainder, only the suffering dependent on the present life remains; all other sufferings have been transcended.
Furthermore, if one dwells in this body and engages in the true contemplation of the Truths (satya-abhisamaya, true and direct realization of the Four Noble Truths), it should be known that this body is most difficult to obtain. Moreover, a learner (arya) who sees the Truths with the clear eye of wisdom is even more difficult to find. In addition, the excellent wisdom attained through hearing, thinking, and meditating is also difficult to obtain. Because of this wisdom, in the well-spoken Vinaya (Vinaya, monastic discipline), one can sequentially understand, comprehend, and resolve. When understanding, one can carefully distinguish; when comprehending, one can generate superior understanding; when resolving, one can enter into the realization of the Dharma. Moreover, all the resources for the true contemplation of the Truths, that is, virtuous conditioned dharmas, are also difficult to obtain. For example, the various paths of virtuous actions, such as recognizing and repaying the kindness of one's parents, and having leisure and completeness, are also difficult to obtain. Furthermore, having the initial right view in the world, and so on, up to the ten kinds of right Dharma with the wisdom of liberation as the final one, are also difficult to obtain. These dharmas are very important for both learners and non-learners. It should be known that among these, the person (purusa) or individual (pudgala) who is good at recognizing and repaying kindness truly understands that all parents should be treated with filial piety. Having understood this, they diligently practice filial piety towards their parents; this is called being good at recognizing the kindness of parents. Moreover, the person or individual who delights in their own benefit, upon truly knowing that all virtuous sramanas (sramana, renunciates) and brahmanas (brahmana, priests) are fields of merit, diligently makes offerings to them as appropriate; this is called being good at recognizing all sramanas and brahmanas. Furthermore, the person or individual without greed or depravity, upon truly knowing that their wives, servants, and all relatives rely on them as their home and refuge, and that if they are happy, they will also be happy, and if they are suffering, they will also suffer, having understood this, regularly provides them with food and clothing, and cares for them with medicine when they are sick, naturally striving for their benefit.
施造。非於一切求彼憶念。稟性忠平好等分佈。亦不淫佚損費財寶。不于非處生毗柰耶。亦不非處而興憤發。于諸耆長及尊重處。正善隨轉。如是名為善御家長善能造作自他義利。諸所施為皆以正法。不以非法。于現法中他作惡行。深見過失。謂或殺或縛。或罰或退。或被譏毀正思擇已。終不現行。如是名為於此世罪深見怖畏。又正觀見造惡行已。于其後世感惡趣苦。及感所餘匱乏等苦。正思擇已。終不現行。如是名為於他世罪深見怖畏。又時時間能正受學。施福業事。造作種種差別福行。所謂看病。事佛法僧躬為執當。如是等類名作福行。於一日夜乃至盡壽。所有尸羅能正受學。如是總名惠施作福受齋學戒。十業道者。謂二三等差別。宣說乃至。為令由聞思慧于彼相應所有作意正多修習。又諸有情生惡趣已。難可解脫。生善趣已。速疾乖離。當知是名有暇圓滿甚為難得。又見諦故無有差別正見生起。於過去世名已生起。于現在世名今生起。于未來世名當生起。如前所說。若習若修若多修習。其義應知。若世間正見應隨防護。若有學正見並其斷果應隨觸證。若無學正見。並自離系果。應隨作證。如說正見如是。乃至解脫智。應知亦爾。
瑜伽師地論卷第九十五 大正藏第 30 冊 No. 1579 瑜伽師
【現代漢語翻譯】 現代漢語譯本 能妥善地進行營造。不是在任何情況下都尋求他人的憶念。秉性忠誠公平，喜歡平等地進行分配。也不沉迷於淫亂，損耗浪費財物。不在不適當的地方產生爭端（毗柰耶，Vinaya，戒律）。也不在不適當的時候發怒。對於年長的和受到尊重的人，能夠正確地順從和傚法。這樣的人被稱為善於治理家庭，善於創造自己和他人的利益。所做的一切都依據正法，不依據非法。對於今生今世他人所作的惡行，能夠深刻地看到其中的過失，比如殺害、捆綁、懲罰、驅逐或者受到譏諷譭謗等等，經過正確的思考選擇之後，最終不會親自去做。這樣的人被稱為對於現世的罪惡深懷恐懼。又能正確地觀察到，造作惡行之後，在來世會感受到惡趣的痛苦，以及感受到其餘的匱乏等痛苦，經過正確的思考選擇之後，最終不會親自去做。這樣的人被稱為對於來世的罪惡深懷恐懼。又能夠時常正確地學習佈施的善業，造作種種不同的福德行為，比如看護病人，侍奉佛、法、僧（三寶），親自承擔事務等等。這些都叫做造作福德的行為。對於一日一夜乃至盡其一生，所有戒律都能正確地受持和學習。這些總稱為惠施、作福、受齋、學戒。十業道，是指二種、三種等差別。宣說乃至，是爲了讓人們通過聽聞和思考所產生的智慧，對於與此相應的作意，正確地、多次地修習。還有，那些已經墮入惡趣的有情，很難得到解脫；而那些已經投生到善趣的有情，又很容易失去。應當知道，這叫做獲得閑暇和圓滿是非常難得的。又因為見諦的緣故，沒有差別的正見生起。對於過去世，稱為已經生起；對於現在世，稱為現在生起；對於未來世，稱為將要生起。如前面所說，如果是習、是修、是多修習，其中的含義應當知曉。如果是世間的正見，應當隨順防護；如果是有學的正見，以及它的斷果，應當隨順觸證；如果是無學的正見，以及它自身遠離繫縛的果報，應當隨順作證。正如所說的正見一樣，乃至解脫智，應當知道也是如此。
【English Translation】 English version He is skilled in construction and creation. He does not seek the remembrance of others in all matters. He is inherently loyal and fair, and likes to distribute equally. He does not indulge in promiscuity, nor does he waste and squander wealth. He does not create disputes (Vinaya, meaning discipline) in inappropriate places, nor does he become angry at inappropriate times. Towards elders and those who are respected, he is able to correctly follow and emulate them. Such a person is called good at managing the family and skilled at creating benefit for himself and others. All that he does is based on the Dharma (正法, the right law), not on what is unlawful. Regarding the evil deeds that others commit in this present life, he deeply sees the faults, such as killing, binding, punishing, expelling, or being ridiculed and slandered. After correct deliberation and choice, he ultimately does not personally engage in them. Such a person is called deeply fearful of the sins of this world. Furthermore, he correctly observes that after committing evil deeds, in the future life, he will experience the suffering of the evil realms, as well as the suffering of other deprivations. After correct deliberation and choice, he ultimately does not personally engage in them. Such a person is called deeply fearful of the sins of the next world. Moreover, he is able to regularly and correctly learn the meritorious deeds of giving, creating various different meritorious actions, such as caring for the sick, serving the Buddha (佛, Buddha), Dharma (法, Dharma), and Sangha (僧, Sangha) (the Three Jewels), personally taking charge of affairs, and so on. These are all called creating meritorious actions. For one day and one night, even until the end of his life, he is able to correctly uphold and learn all the precepts. These are collectively called generosity, creating merit, observing the fast, and learning the precepts. The ten paths of karma refer to two, three, and other differences. Explaining and so on, is to enable people to correctly and repeatedly cultivate the corresponding mental activities through the wisdom generated by hearing and thinking. Furthermore, those sentient beings who have fallen into the evil realms are difficult to liberate; while those who have been born into the good realms are easily lost. It should be known that this is called obtaining leisure and completeness, which is very rare. Moreover, because of seeing the truth, undifferentiated right view arises. Regarding the past life, it is called already arisen; regarding the present life, it is called now arising; regarding the future life, it is called will arise. As mentioned earlier, if it is practice, cultivation, or repeated cultivation, the meaning should be known. If it is worldly right view, it should be followed and protected; if it is the right view of a learner, as well as its fruit of cessation, it should be followed and realized; if it is the right view of a non-learner, as well as its own fruit of detachment, it should be followed and witnessed. Just as the right view is spoken of, so too should the wisdom of liberation be known.
地論
瑜伽師地論卷第九十六
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事緣起食諦界擇攝第三之四
複次總嗢拖南曰。
總義等光等 受等最為后
別嗢拖南曰。
總義自類別 似轉后三求
當知諸界略有二種。一住自性界。二習增長界。住自性界者。謂十八界墮自相續。各各決定差別種子。習增長界者。謂則諸法或是其善或是不善。于餘生中先已數習令彼現行故。於今時種子強盛依附相續。由是為因。暫遇小緣。便能現起定不可轉。
複次以要言之。雖界種類十八可得。然一一界業趣有情種種品類有差別故。當知無量。譬如世間大惡叉聚。於此聚中有多品類。種類一故。雖說為一。而有無量。如是于其一一界中。各有無量品類差別。種類一故。雖各說一。而實無量。
複次如是諸界。由勝解力之所整合。先惡勝解整合惡界。先善勝解整合善界。隨所整合。還與如是相似有情同法而轉。謂相往來。同聚同住。同見同意。勝解相似。由是故言有情諸界共相滋潤。相似而轉。
複次由梵行求增上力故。先說起信。次於尸羅受學而轉。次於現行所有過罪。觀自觀他而生羞恥。次於善法無間修習。發勤精進。于久所作及久所說。能無忘失。
【現代漢語翻譯】 現代漢語譯本 《地論》
《瑜伽師地論》卷第九十六
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝事分中契經事緣起食諦界擇攝第三之四
複次總攝頌曰：
總義等光等 受等最為后
別攝頌曰：
總義自類別 似轉后三求
當知諸界略有二種：一、住自性界，二、習增長界。住自性界者，謂十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）墮自相續，各各決定差別種子。習增長界者，謂則諸法或是其善或是不善，于餘生中先已數習令彼現行故，於今時種子強盛依附相續。由是為因，暫遇小緣，便能現起定不可轉。
複次以要言之，雖界種類十八可得，然一一界業趣有情種種品類有差別故，當知無量。譬如世間大惡叉聚（骰子堆），於此聚中有多品類，種類一故，雖說為一，而有無量。如是于其一一界中，各有無量品類差別，種類一故，雖各說一，而實無量。
複次如是諸界，由勝解力之所整合。先惡勝解整合惡界，先善勝解整合善界。隨所整合，還與如是相似有情同法而轉。謂相往來，同聚同住，同見同意，勝解相似。由是故言有情諸界共相滋潤，相似而轉。
複次由梵行求增上力故，先說起信，次於尸羅（戒律）受學而轉，次於現行所有過罪，觀自觀他而生羞恥，次於善法無間修習，發勤精進，于久所作及久所說，能無忘失。
【English Translation】 English version Treatise on the Stages of the Ground
Yogācārabhūmi-śāstra, Volume 96
Said by Bodhisattva Maitreya
Translated under imperial order by Tripiṭaka Master Xuanzang, this is the fourth part of the third section on the collection of Sūtra topics, origination, food, truths, and realms within the Compendium of Topics.
Furthermore, the summary verse states:
'General meaning, etc., light, etc., reception, etc., are the last.'
The specific summary verse states:
'General meaning, self-nature, categories, similar transformation, the last three sought.'
It should be known that the realms are roughly of two types: 1. Realms abiding in their own nature; 2. Realms of habitual increase. Realms abiding in their own nature refer to the eighteen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm) falling within one's own continuum, each with determined and distinct seeds. Realms of habitual increase refer to all dharmas, whether they are wholesome or unwholesome, that have been repeatedly practiced in previous lives, causing them to manifest in the present. Therefore, the seeds are now strong and attached to the continuum. Because of this cause, even a small condition can trigger their manifestation, making them fixed and irreversible.
Furthermore, in brief, although eighteen types of realms can be found, due to the differences in the karma and tendencies of sentient beings within each realm, they should be understood as immeasurable. Just like a large heap of dice (akṣa-pūga) in the world, there are many categories within this heap. Although they are said to be one because of their single type, they are immeasurable. Likewise, within each of the realms, there are immeasurable differences in categories. Although each is spoken of as one because of its single type, they are in reality immeasurable.
Furthermore, these realms are integrated by the power of aspiration (adhimukti). Initial unwholesome aspiration integrates unwholesome realms; initial wholesome aspiration integrates wholesome realms. According to what is integrated, it turns together with sentient beings of similar nature and dharma. That is, they interact, gather together, dwell together, share the same views and intentions, and have similar aspirations. Therefore, it is said that the realms of sentient beings mutually nourish each other and turn in a similar way.
Furthermore, due to the increasing power sought through pure conduct (brahmacarya), one first speaks of generating faith, then turns to learning and practicing in morality (śīla). Next, regarding all transgressions in present conduct, one feels shame by observing oneself and others. Then, one continuously cultivates wholesome dharmas, exerts diligent effort, and is able to not forget what has been done and said for a long time.
是二為依令心得定。由心定故。得如實智。如是且說信增上力。漸次修習三種所學。一增上戒。二增上心。三增上慧。如是三學勝資糧道。謂世正見好行慧舍。易養易滿。少欲喜足。及四攝事。其易養等句義差別。如聲聞地已說其相。如是當知。名梵行求已得圓滿。成就如是梵行求者。還與此界諸有情類共相滋潤相似而轉。離此界者。還與遠離此界有情共相滋潤相似而轉。當知此中。果依于因。非因依果故。無明界所隨六處諸界為緣所依別故。起無明觸種種品類。其無明觸種種品類以為緣故。起無明觸所生諸受種種品類。其無明觸所生諸受種種品類以為緣故。起無明觸所生諸受為緣貪愛。愛為緣故。而有其取。廣說乃至。大苦蘊集。當知是名依有求故建立諸界。又無明界所隨六處諸界為緣。起無明觸。此無明觸以為緣故。于諸境界起不如理執取相好所有諸想。此想為緣于諸境界發起希欲。希欲為緣起彼隨法多隨尋思。由彼隨法多隨尋思以為緣故。發起思慕愁憂所作身心熱惱。身心熱惱以為緣故。于諸境界種種品類思求差別。皆可了知。如是當知。依欲求故。安立諸界。
複次嗢拖南曰。
三七界相攝 見想與希奇 差別性安立 寂靜愚夫后
界有三種。一者色界。二無色界。三者滅界。復有七
【現代漢語翻譯】 現代漢語譯本：第二種是依靠（二為依）指令使內心獲得禪定（心得定）。由於內心禪定（心定）的緣故，獲得如實的智慧（如實智）。像這樣，姑且說是信心的增上力量（信增上力），逐漸地修習三種學處（三種所學）：第一是增上戒，第二是增上心，第三是增上慧。像這樣三種學處是殊勝的資糧道，包括世間的正見（世正見）、好的行為（好行）、智慧（慧）、佈施（舍）、容易養活（易養）、容易滿足（易滿）、少欲知足（少欲喜足），以及四種攝事（四攝事）。其中容易養活等等語句的意義差別，如在《聲聞地》中已經說過的那些相。像這樣應當知道，名為梵行的追求已經得到圓滿。成就像這樣梵行追求的人，還會與此世界（此界）的各種有情眾生共同相互滋養，相似地運轉。離開此世界的人，還會與遠離此世界的有情眾生共同相互滋養，相似地運轉。應當知道，這裡果是依賴於因，而不是因依賴於果。因此，無明界（無明界）所伴隨的六處（六處）諸界為因緣所依賴的差別，產生無明觸（無明觸）的種種品類。這無明觸的種種品類作為因緣，產生無明觸所生的各種感受（諸受）的種種品類。這無明觸所生的各種感受的種種品類作為因緣，產生以無明觸所生的感受為緣的貪愛（貪愛）。以愛為緣故，便有了執取（取），廣泛地說乃至大苦蘊聚集。應當知道，這名為依靠有求的緣故而建立各種界。另外，無明界所伴隨的六處諸界為因緣，產生無明觸。這無明觸作為因緣，對於各種境界產生不如理的執取相好（不如理執取相好）的所有各種想法（諸想）。這想法作為因緣，對於各種境界發起希望和慾望（希欲）。希望和慾望作為因緣，產生與那些隨順的法相應的大量隨順的思索（多隨尋思）。由於那些隨順的法相應的大量隨順的思索作為因緣，發起思念、愛慕、憂愁、憂慮所造成的身體和內心的熱惱（身心熱惱）。身體和內心的熱惱作為因緣，對於各種境界的種種品類的思索和追求的差別，都可以瞭解。像這樣應當知道，依靠欲求的緣故，安立各種界。
再次，總結偈說：
三七界相攝，見想與希奇，差別性安立，寂靜愚夫后。
界有三種：一者有，二者無，三者滅界。又有七
【English Translation】 English version: The second is to rely on (is two for reliance) instructions to make the mind attain samadhi (gain mind-samadhi). Because of the mind's samadhi (mind-samadhi), one obtains true wisdom (true wisdom). Thus, let's just say it's the increasing power of faith (faith increasing power), gradually cultivating the three learnings (three learnings): first is increased precepts, second is increased mind, and third is increased wisdom. These three learnings are the excellent accumulation path, including worldly right view (worldly right view), good conduct (good conduct), wisdom (wisdom), giving (giving), easy to nourish (easy to nourish), easy to satisfy (easy to satisfy), few desires and contentment (few desires and contentment), and the four means of conversion (four means of conversion). Among them, the differences in meaning of phrases such as 'easy to nourish' have already been explained in the Śrāvakabhūmi. Thus, it should be known that the pursuit of Brahman conduct is already complete. Those who achieve such a pursuit of Brahman conduct will still mutually nourish and similarly revolve with the various sentient beings of this world (this world). Those who leave this world will still mutually nourish and similarly revolve with the sentient beings who are far from this world. It should be known that here, the result depends on the cause, not the cause depends on the result. Therefore, the ignorance realm (ignorance realm) accompanied by the six sense bases (six sense bases), the various realms are the cause and condition for the differences on which they rely, giving rise to various categories of ignorance contact (ignorance contact). These various categories of ignorance contact, as the cause and condition, give rise to various categories of feelings (various feelings) born from ignorance contact. These various categories of feelings born from ignorance contact, as the cause and condition, give rise to craving (craving) based on the feelings born from ignorance contact. Because of craving, there is grasping (grasping), broadly speaking, even the accumulation of great suffering. It should be known that this is called establishing the various realms because of relying on seeking existence. Furthermore, the ignorance realm accompanied by the six sense bases is the cause and condition for the arising of ignorance contact. This ignorance contact, as the cause and condition, gives rise to all kinds of thoughts (thoughts) about the desirable qualities of objects, based on irrational grasping (irrational grasping). These thoughts, as the cause and condition, give rise to hope and desire (hope and desire) for various objects. Hope and desire, as the cause and condition, give rise to much contemplation (much contemplation) in accordance with those corresponding dharmas. Because of much contemplation in accordance with those corresponding dharmas, there arises mental and physical distress (mental and physical distress) caused by longing, yearning, sorrow, and worry. Mental and physical distress, as the cause and condition, allows one to understand the differences in contemplation and pursuit of various categories of objects. Thus, it should be known that the various realms are established because of relying on the desire for existence.
Furthermore, the summary verse says:
Three sevens of realms are included, views, thoughts, and wonders, differences are established, quiet fools follow.
There are three kinds of realms: first, realms with outflows, second, realms without outflows, and third, the cessation realm. There are also seven
界。一光明界。二清凈界。三空處界。四識處界。五無所有處界。六非想非非想處界。七滅界。當知此中。由其色界攝光明界及清凈界。由無色界攝四無色。由其滅界還攝滅界又諸色貪由見由受所顯發故。遍於一切色界地中。安立光明及清凈界。又于如是七界遍知。應當了知。于得方便。應當了知。即于其得應當了知。于得所為應當了知。如是諸界所有遍知。由四因緣。應當了知。謂有相違所治能治而相待故。狹小無量而相待故。有及非有而相待故。有上無上而相待故。黑闇為緣施設光明。不凈為緣施設清凈。色趣為緣施設虛空。如是名為有相違故。待彼所治施設能治。由待彼故。能於此中正覺慧轉。由緣有量狹小境識以為緣故。施設識無邊處。由少所有以為緣故。施設無所有處。由一切有最勝現前以為緣故。施設非想非非想處。為有無上。由薩迦耶所有相應諸煩惱斷以為緣故。施設滅界為滅無上。當知有頂是有無上。滅于諸法皆是無上。又有想定名為有行。於七界中。次第乃至無所有處。一切皆是有想定故。皆由行定隨順獲得。謂取明相光明想。俱修三摩地隨順獲得光明想定。如是由取清凈。虛空。識無邊想。無所有想。當知亦爾。非想非非想處。由無相作意方便。趣入想極細故。取為第一。諸有寂靜起勝解時。隨
【現代漢語翻譯】 現代漢語譯本： 界。一光明界（指光明的境界）。二清凈界（指清凈的境界）。三空處界（指空無邊處的境界）。四識處界（指識無邊處的境界）。五無所有處界（指無所有處的境界）。六非想非非想處界（指既非有想也非無想的境界）。七滅界（指滅盡的境界）。應當知道，在這其中，光明界和清凈界是由攝受的。四無色界是由無攝受的。滅界還是由滅界攝受。又，對於色的貪慾，是由見和受所顯發，因此，在一切**地中，安立光明和清凈界。又對於這七界，應當普遍地瞭解。對於獲得方便，應當瞭解。對於其獲得，應當瞭解。對於獲得的目的，應當瞭解。像這樣，對於諸界的所有普遍瞭解，由四種因緣，應當瞭解。即由於有相違、所治、能治而相互對待的緣故。狹小和無量而相互對待的緣故。有和非有而相互對待的緣故。有上和無上而相互對待的緣故。以黑暗為緣，設施光明。以不凈為緣，設施清凈。以色趣為緣，設施虛空。這叫做有相違的緣故，對待那些所要治理的，設施能治理的。由於對待它們的緣故，才能在此中正確地覺悟，智慧得以運轉。由於以有量狹小的境識為緣的緣故，設施識無邊處。由於以少許所有為緣的緣故，設施無所有處。由於一切有最殊勝地顯現為緣的緣故，設施非想非非想處，爲了有無上。由於薩迦耶（指有身見）所有相應的諸煩惱斷滅為緣的緣故，設施滅界為滅無上。應當知道，有頂（指非想非非想處）是有無上，滅于諸法都是無上。又有想定叫做有行。在七界中，次第乃至無所有處，一切都是有想定，都是由行定隨順獲得。即取明相光明想，共同修習三摩地，隨順獲得光明想定。像這樣，由取清凈、虛空、識無邊想、無所有想，應當知道也是這樣。非想非非想處，由無相作意方便，趣入想的極細微處，取為第一。諸有寂靜，生起殊勝的理解時，隨
【English Translation】 English version: Realms. One is the Realm of Light (referring to the realm of luminosity). Two is the Realm of Purity (referring to the realm of purity). Three is the Realm of the Empty Place (referring to the realm of the Station of Boundless Space). Four is the Realm of Consciousness (referring to the realm of the Station of Boundless Consciousness). Five is the Realm of Nothingness (referring to the realm of the Station of Nothingness). Six is the Realm of Neither Perception Nor Non-Perception (referring to the realm of the Station of Neither Perception Nor Non-Perception). Seven is the Realm of Cessation (referring to the realm of cessation). It should be known that within these, the Realm of Light and the Realm of Purity are encompassed by . The Four Formless Realms are encompassed by none. The Realm of Cessation is still encompassed by the Realm of Cessation. Furthermore, craving for form is manifested by seeing and feeling; therefore, in all **grounds, the Realms of Light and Purity are established. Moreover, one should have a comprehensive understanding of these seven realms. One should understand the means of attainment. One should understand the attainment itself. One should understand the purpose of attainment. Thus, the comprehensive understanding of all these realms should be understood through four causes: namely, because of the opposition, what is to be subdued, and what can subdue, which are mutually dependent. Because of the small and the boundless, which are mutually dependent. Because of existence and non-existence, which are mutually dependent. Because of the supreme and the unsurpassed, which are mutually dependent. Darkness is the condition for establishing light. Impurity is the condition for establishing purity. The tendency towards form is the condition for establishing emptiness. This is called having opposition; in relation to what is to be subdued, what can subdue is established. Because of their relation, correct enlightenment can arise, and wisdom can function. Because of the limited and small realm of consciousness as a condition, the Station of Boundless Consciousness is established. Because of having little or nothing as a condition, the Station of Nothingness is established. Because of the most excellent manifestation of all existence as a condition, the Station of Neither Perception Nor Non-Perception is established, for having the unsurpassed. Because of the cessation of all afflictions associated with Sakaya (referring to self-view), the Realm of Cessation is established as the unsurpassed cessation. It should be known that the Peak of Existence (referring to the Station of Neither Perception Nor Non-Perception) is the supreme of existence, and cessation is the unsurpassed of all dharmas. Furthermore, conceptualization is called having activity. Among the seven realms, sequentially up to the Station of Nothingness, all are conceptualizations, all are attained by following the practice of concentration. That is, by taking the bright aspect and the thought of light, together cultivating Samadhi, the conceptualization of light is attained accordingly. Likewise, by taking purity, emptiness, the thought of boundless consciousness, and the thought of nothingness, it should be known that it is also the same. The Station of Neither Perception Nor Non-Perception, through the means of non-conceptual intention, entering into the extremely subtle place of thought, is taken as the foremost. When those who have tranquility arise with superior understanding, following
順獲得第一有定。於一切相不思惟故。于無相界正思惟故。薩迦耶滅由無相故。隨順獲得滅定滅界。如是二種。不由行定隨順獲得。又由永害色無色界所有貪故。不下屈故。不高舉故。解脫住故。住解脫故。如是諸定。得隨所欲有力調柔自在而轉。如是名為隨得諸界。又此諸界能隨獲得八解脫定。當知初界能隨獲得第一第二二解脫定。其第二界能隨獲得第三解脫勝靜慮定。其餘五界如其次第能隨獲得五解脫定。
複次諸外道輩欲令弟子於三處中得升進故。略說法要。謂有一類。於劣欲界為令獲得人中快樂。乃至他化自在天生。宣說能感彼果諸行。復有一類。于中色界為令獲得梵世間等眾同分生。宣說能感彼果諸行。復有一類。于妙無色。為令獲得乃至非想非非想處眾同分生。宣說能感彼果諸行。如是彼說劣界為緣。名為劣語。中界為緣。名為中語。妙界為緣。名為妙語。彼諸弟子聞是法已。還起如是差別想解。如是想解。亦名劣想中想妙想。如如其想如是如是。發生忍樂。如是忍樂發生劣見中見妙見。彼由如是諸忍樂見。便於彼彼差別生處。信解忍可。執為最勝。造作增長彼相應業。如是信解。名為劣愿。中愿。妙愿。當知此二說者行者。亦說名為劣中妙品補特伽羅。又彼說者及以行者。亦傳為他宣說如是劣中
【現代漢語翻譯】 現代漢語譯本 順能獲得第一有定（Dhyana，禪定）。因為對一切相不思惟，因為對無相界正確思惟。薩迦耶（Satkayadrishti，有身見）的滅除是因為無相的緣故，隨順獲得滅定（Nirodha-samapatti，滅盡定）滅界。像這樣兩種定，不是通過行定隨順獲得。又因為永遠斷絕了對色無色界所有貪慾的緣故，不向下屈服的緣故，不向上高舉的緣故，解脫而安住的緣故，安住于解脫的緣故。像這樣的各種禪定，能夠隨心所欲地有力、調柔、自在地運轉。像這樣名為隨得諸界。而且這些界能夠隨順獲得八解脫定（Ashta Vimoksha，八解脫）。應當知道初界能夠隨順獲得第一第二兩種解脫定。第二界能夠隨順獲得第三解脫勝靜慮定（Adhikatarupa-dhyana，勝妙色界禪定）。其餘五界按照次第能夠隨順獲得五解脫定。
再次，那些外道爲了讓弟子在三個地方得到提升，簡略地說了一些法要。所謂有一類外道，爲了讓弟子在低劣的欲界獲得人中快樂，乃至投生到他化自在天（Paranirmita-vasavartin，欲界第六天），宣說能夠感得那些果報的各種行為。又有一類外道，在中等的色界，爲了讓弟子獲得梵世間（Brahma-loka，色界諸天）等眾生共同的果報，宣說能夠感得那些果報的各種行為。又有一類外道，在美妙的無色界，爲了讓弟子獲得乃至非想非非想處天（Naivasamjnanasamjnayatana，無色界第四天）的眾生共同的果報，宣說能夠感得那些果報的各種行為。像這樣，他們所說的以低劣的界為緣，名為低劣的言語；以中等的界為緣，名為中等的言語；以美妙的界為緣，名為美妙的言語。那些弟子聽了這些法之後，就生起像這樣差別的想法和理解。像這樣的想法和理解，也名為低劣的想法、中等的想法、美妙的想法。像他們如何想，就如何地發生忍耐和快樂。像這樣的忍耐和快樂，就發生低劣的見解、中等的見解、美妙的見解。他們由於像這樣的各種忍耐、快樂和見解，就在那些不同的生處，信解、忍可，執著為最殊勝，造作和增長與那些生處相應的業。像這樣的信解，名為低劣的願望、中等的願望、美妙的願望。應當知道這兩種說法者和修行者，也被說為低劣、中等、美妙三種品類的補特伽羅（Pudgala，人）。而且那些說法者以及修行者，也輾轉為他人宣說像這樣低劣、中等
【English Translation】 English version One attains the first Samadhi (Dhyana, meditative absorption) with certainty by not contemplating on all characteristics, and by contemplating correctly on the realm of the formless. The cessation of Satkayadrishti (view of self) is due to the absence of characteristics, and one attains the cessation Samadhi (Nirodha-samapatti, cessation attainment) and the realm of cessation accordingly. These two kinds of Samadhi are not attained through the practice of Samadhi. Furthermore, due to the permanent elimination of greed for all that exists in the realms of form and formlessness, due to not being subdued downwards, due to not being raised upwards, due to dwelling in liberation, and due to abiding in liberation, such Samadhis can be wielded powerfully, gently, and freely as desired. This is called attaining the realms accordingly. Moreover, these realms can accordingly attain the eight liberations (Ashta Vimoksha, eight deliverances). It should be known that the first realm can accordingly attain the first and second liberations. The second realm can accordingly attain the third liberation, the superior meditative absorption (Adhikatarupa-dhyana, superior form realm meditation). The remaining five realms can accordingly attain the five liberations in their respective order.
Furthermore, those non-Buddhist practitioners, wishing to advance their disciples in three areas, briefly teach essential doctrines. There are some who, in the inferior desire realm, in order to enable their disciples to attain happiness among humans, even up to rebirth in the Paranirmita-vasavartin (heaven of control over transformations created by others), proclaim practices that can bring about those results. There are others who, in the intermediate form realm, in order to enable their disciples to attain rebirth among the multitude of beings in the Brahma-loka (Brahma world), proclaim practices that can bring about those results. There are others who, in the excellent formless realm, in order to enable their disciples to attain rebirth among the multitude of beings even up to the Naivasamjnanasamjnayatana (sphere of neither perception nor non-perception), proclaim practices that can bring about those results. Thus, their teachings, based on the inferior realm, are called inferior speech; based on the intermediate realm, are called intermediate speech; based on the excellent realm, are called excellent speech. After hearing these teachings, those disciples then give rise to such differentiated thoughts and understandings. Such thoughts and understandings are also called inferior thoughts, intermediate thoughts, and excellent thoughts. As they think, so they generate endurance and joy. Such endurance and joy give rise to inferior views, intermediate views, and excellent views. Due to such endurance, joy, and views, they believe, understand, and accept those different places of rebirth as the most superior, and create and increase actions corresponding to those places. Such belief and understanding are called inferior aspirations, intermediate aspirations, and excellent aspirations. It should be known that these two, the speakers and the practitioners, are also said to be Pudgalas (individuals) of inferior, intermediate, and excellent qualities. Moreover, those speakers and practitioners also transmit and proclaim to others such inferior, intermediate
妙法。彼亦獲得如是類生。又即此生前後相待有差別故。安立諸界劣中妙別。如是三種。若待涅槃一切皆是劣界所攝。若諸如來。由勝義故。妙界為緣。但說妙語。余法差別如應當知。若諸聖者所有行趣。應知皆為現法涅槃。先有外道。彼命終已來生此間。因增長故。眾緣和合。于善說法毗柰耶中。暫得出家。彼由先世外道妄見所迷亂故。整合今時大無明界。由此為因。于其涅槃及大師所。生起疑惑。退失正法及毗柰耶。還歸外道諸惡說法。彼由先世數習因力。還復宣說如是劣語。乃至廣說。如前所說。一切應知。
複次于外道處外道弟子各別見趣廣施設中。略有三種由忍見依差別可得。依此正法能令永舍纏及隨眠。由纏舍故。彼亦隨舍。余亦無執。了知由彼于現法中與他違諍忿競而住。能引自他一切無義。既知是已。舍彼隨眠。由舍此故。所餘隨眠。及余因此所有諸纏。畢竟無執。于外道處各別見趣廣施設者。謂執世間若常無常。廣說乃至。如來滅后非有非無于中。一類外道弟子。為性遲鈍。如如自師。或他教導。如是如是。不審思量。取執堅著唯此諦實余皆愚妄。彼於一切各別見趣。悉皆忍受。是名第一由忍見依。復有一類外道弟子。性是中根而非遲鈍。不能自然於法猛利推尋觀察。亦不隨言便生信解。而
【現代漢語翻譯】 現代漢語譯本：妙法也能使他們獲得類似的生命形態。又因為這種生命形態在此生前後相互依存而存在差異，所以設立了各種境界，分為劣、中、妙三種差別。如果以涅槃為標準，一切都屬於劣等境界。如果諸如來因為勝義的緣故，以妙界為因緣，只說微妙的語言，其他法的差別應該如實瞭解。如果諸聖者所有的行為和趨向，應該知道都是爲了現世的涅槃。先前有外道，他們死後轉生到這裡，因為（外道思想）增長的緣故，各種因緣聚合，在善說的佛法（Dharma）和戒律（Vinaya）中，暫時得以出家。但他們由於前世外道妄見的迷惑，形成了如今的大無明界。因此，對於涅槃和大師（佛陀）產生疑惑，退失正法和戒律，又回到外道的各種邪惡說法中。他們由於前世長期熏習的力量，又重新宣說那些低劣的言論，乃至廣泛宣說，一切都應該像前面所說的那樣理解。
其次，對於外道之處，外道弟子各自不同的見解和廣泛的論述中，大致有三種情況，可以通過忍、見、依的差別來了解。依靠這種正法，能夠永遠捨棄煩惱（纏）和隨眠（隨眠）。因為捨棄了煩惱，所以也隨之捨棄了隨眠，其餘的執著也就不存在了。瞭解了他們因為在現世中與他人爭論、忿恨而住，會給自己和他人帶來一切無意義的事情。既然知道了這一點，就捨棄那些隨眠。因為捨棄了這些，其餘的隨眠，以及因此而產生的所有煩惱，也就畢竟不會再執著了。對於外道之處各自不同的見解和廣泛的論述，是指執著世間是常還是無常，廣泛地說，乃至如來滅度后是有還是非有非無。其中，有一類外道弟子，天性遲鈍，就像他們的老師或者其他人教導的那樣，不仔細思考，就執著地認為只有這個是真實的，其餘的都是愚蠢的。他們對於一切不同的見解，都能夠忍受。這叫做第一種由忍見依的情況。還有一類外道弟子，天性是中等根器，不是遲鈍，不能自然地對佛法進行猛烈的推尋和觀察，也不會輕易地相信別人說的話，而是...
【English Translation】 English version: The wonderful Dharma also enables them to obtain similar life forms. Moreover, because such life forms are interdependent and differ in their prior and subsequent states within this life, various realms are established, distinguished as inferior, middling, and excellent. If judged against Nirvana (Nirvana), everything is encompassed within the inferior realm. If the Tathagatas (Tathagatas), due to ultimate truth, use the excellent realm as a condition, they only speak excellent words; other distinctions of the Dharma (Dharma) should be understood accordingly. All the conduct and tendencies of the noble ones (Aryas) should be known as being for present-life Nirvana (Nirvana). Previously, there were non-Buddhists (外道, Wàidào), who, after dying, were reborn here. Due to the growth of (non-Buddhist thought), various conditions came together, and they temporarily managed to ordain within the well-spoken Dharma (Dharma) and Discipline (Vinaya). However, due to being deluded by the false views of past-life non-Buddhists, they formed the great realm of ignorance (Avidya) of the present time. Because of this, they developed doubts about Nirvana (Nirvana) and the Teacher (Buddha), lost the true Dharma (Dharma) and Discipline (Vinaya), and returned to the various evil teachings of the non-Buddhists. Due to the power of repeated practice in past lives, they again proclaimed such inferior words, and so on, extensively speaking. Everything should be understood as previously stated.
Furthermore, regarding the various views and extensive elaborations of non-Buddhist disciples in non-Buddhist contexts, there are roughly three types that can be understood through the distinctions of endurance, view, and reliance. By relying on this true Dharma (Dharma), one can permanently abandon afflictions (Kleshas) and latent tendencies (Anusaya). Because afflictions are abandoned, latent tendencies are also abandoned accordingly, and other attachments no longer exist. Understanding that they dwell in contention and anger with others in the present life, bringing meaninglessness to themselves and others, once this is known, those latent tendencies are abandoned. Because of abandoning these, the remaining latent tendencies, and all afflictions arising from them, are ultimately no longer clung to. The various views and extensive elaborations in non-Buddhist contexts refer to clinging to whether the world is permanent or impermanent, and so on, extensively speaking, even to whether the Tathagata (Tathagata) exists or does not exist after passing away. Among them, there is a type of non-Buddhist disciple who is naturally dull, and just as their teacher or others instruct them, without careful consideration, they cling to the belief that only this is true, and everything else is foolish. They endure all different views. This is called the first type, based on endurance, view, and reliance. There is also a type of non-Buddhist disciple who is of middling capacity, not dull, unable to naturally and vigorously investigate and observe the Dharma (Dharma), nor do they readily believe what is said, but...
于展轉相違見趣。隨喜樂一。彼於一類見趣忍受。于餘一類而不忍受。是名第二由忍見依。復有一類外道弟子。性是利根。彼能自然於法猛利推尋觀察。由諸見趣惡施設故。彼見一切皆不應理。見已一切都不喜樂。由是因緣。于諸見趣皆不忍受。此復有二補特伽羅。一邪見行。性無堪能無求解意。二正見行。性有堪能有求解意。此中第一一切不忍補特伽羅。即由如是非理比量。于善說法毗柰耶中。不審思量。執為非理。誹謗賢聖。起無有見。又於一切各別見趣。皆不忍受。方便令彼無所依仗。亦令滅壞無所宗承。而妄分別計度。顯示無所依仗所引見趣。常與一切各別見者。共興違諍。互相惱害。是名第三由忍見依。此中第二一切不忍補特伽羅。於前一切不忍者。見亦不喜樂。住求解心。往詣他所謂善說法毗柰耶中佛。佛弟子。如實顯已言。我一切皆不忍受。佛佛弟子。了知彼人有求解意。覺慧猛利具堪任性。即以其心念彼心已。遂依於前補特伽羅而反詰曰。汝即於此都不忍見亦不忍耶。彼便如實唯然而答。如來遂舉此正法中諸弟子眾。贊勵于彼告言。汝與多人相似。我等一切于諸見趣。並不忍見皆不忍受。汝若爾者如此人。眾纏與隨眠一切見依。皆永斷故。于當來世諸見雜染無所堪能。汝今與彼竟無差別。如是輩流極
【現代漢語翻譯】 現代漢語譯本 對於輾轉互相違背的見解和趣味，隨喜和樂於其中一種，對於某一類見解趣味能夠忍受，對於其餘的某一類則不能忍受。這叫做第二種由忍受見解而產生的依賴。 又有一類外道弟子，天性是聰慧敏銳的，他們能夠自然地對於法進行猛烈的推究和觀察。由於各種見解趣味的錯誤施設，他們認為一切都不合道理，見到之後一切都不喜歡。由於這樣的因緣，對於各種見解趣味都不能忍受。這裡又有兩種補特伽羅（人）。一種是邪見的行為，天性沒有能力也沒有求解脫的意願；另一種是正見的行為，天性有能力也有求解脫的意願。 這其中第一種一切都不能忍受的補特伽羅，就因為像這樣不如理的比量，對於善於說法的毗奈耶（戒律）中，不審慎地思考衡量，執著認為是錯誤的道理，誹謗賢聖，產生什麼都沒有的見解。又對於一切各別的見解趣味，都不能忍受，想方設法使他們沒有可以依賴的東西，也使他們滅亡壞散沒有可以宗奉的東西，而胡亂分別計度，顯示沒有可以依賴的東西所引發的見解趣味，常常與一切各別的見解持有者，共同興起違背爭論，互相惱害。這叫做第三種由忍受見解而產生的依賴。 這其中第二種一切都不能忍受的補特伽羅，對於前面一切都不能忍受的人，見解也不喜歡，安住于求解的心，前往其他所謂的善於說法的毗奈耶中的佛或佛弟子那裡，如實地表達說：『我一切都不能忍受。』佛或佛弟子，瞭解這個人有求解脫的意願，覺悟的智慧猛利，具備堪能的性質，就以他的心念他的心之後，於是依據於前面的補特伽羅而反問他說：『你就是對於這個都不能忍受的見解也不能忍受嗎？』他便如實地回答『是的』。如來於是舉出這正法中的諸位弟子眾，讚揚勉勵他告訴他說：『你與很多人相似，我們一切對於各種見解趣味，都不忍見，都不能忍受。你如果這樣，像這些人眾被纏縛和隨眠的一切見解的依賴，都永遠斷除的緣故，對於當來世各種見解的雜染沒有什麼能力。你現在與他們竟然沒有差別。』像這樣的輩流極其...
【English Translation】 English version Regarding views and inclinations that are mutually contradictory, they rejoice and delight in one. They are tolerant of one type of view, but intolerant of another. This is called the second dependence on views arising from tolerance. Furthermore, there is a type of non-Buddhist disciple who is naturally sharp-witted. They are naturally capable of vigorously investigating and observing the Dharma. Due to the improper establishment of various views and inclinations, they see everything as unreasonable and dislike everything they see. Because of this, they are intolerant of all views and inclinations. Here, there are two types of pudgala (person). One engages in wrong views, lacking the capacity and intention to seek liberation. The other engages in right views, possessing the capacity and intention to seek liberation. Among these, the first type of pudgala who is intolerant of everything, due to such unreasonable comparisons, does not carefully consider and weigh things in the Vinaya (discipline) where the Dharma is well-spoken, clinging to the belief that it is unreasonable. They slander the wise and holy, giving rise to the view that nothing exists. Furthermore, they are intolerant of all individual views and inclinations, attempting to deprive them of anything to rely on and causing them to perish and disintegrate without anything to adhere to. They engage in wild and speculative calculations, displaying views and inclinations that lead to nothing to rely on, constantly engaging in disputes and harming each other with all those who hold individual views. This is called the third dependence on views arising from tolerance. Among these, the second type of pudgala who is intolerant of everything does not like the views of the former type of person who is intolerant of everything. Dwelling in a mind seeking liberation, they go to the Buddha or the Buddha's disciples in what is said to be a Vinaya where the Dharma is well-spoken, truthfully expressing themselves, saying, 'I am intolerant of everything.' The Buddha or the Buddha's disciples, understanding that this person has the intention to seek liberation, possesses sharp wisdom, and is capable, then, with their mind knowing their mind, question them based on the previous pudgala, saying, 'Are you also intolerant of this very view that you cannot tolerate?' They truthfully answer, 'Yes.' The Tathagata (Buddha), then, citing the assembly of disciples in this true Dharma, praises and encourages them, saying, 'You are similar to many people. We are all intolerant of seeing all views and inclinations, and we are all intolerant of them. If you are like this, then, because all the dependencies on views that bind and accompany these people are forever severed, you will have no capacity for the defilements of various views in the future. You are now no different from them.' Such a stream of beings is extremely...
為鮮少。汝於此少。轉更為少。若於一切纏及隨眠。都不忍見能永斷者。彼於一切畢竟無執。如是如來。如來弟子。方便令彼外道弟子于正智見發生希欲。竊作是念。我竟不知如來弟子能斷如是纏及隨眠。如來知彼于正智見生希欲已。更復策發彼希欲心。其遂承受。如來為欲令彼依止思擇修習二對治力。永斷一切纏及隨眠。宣說法要。令其獲得無倒智見。如余安住此正法者。能捨一切纏及隨眠。所謂思擇彼諸見依。能令展轉互相乖背。由是因緣。違諍惱害。能引自他一切無義。諸聖弟子于彼一切。皆無執取。設有來問。亦不記別。觀察如是諸過患已。依思擇力舍離諸纏。由此因緣。于彼見依能永捐棄。于余見依由正見故。亦令無有。如是為欲永斷諸纏拔隨眠故。修循身念。于有色身觀無常性。于身染著凈修其心。于墮自身諸受分位。由無常門觀無常性。如實了知諸名色故。便於諸漏心得解脫。觀身壞已當來諸受皆悉斷滅。又于其身住當壞想。乃至命在常能領受離系諸受。如是名為依修習力舍離隨眠。當知此中。貪恚癡等。令當來世生等諸苦和合繫縛。亦令現法起業雜染。亦令欣求未來染事。執取過去已所舍事。耽著現在正現前事。意佷名違。言佷名諍。由三損惱。說名為害。觀無常等。如聲聞地已說其相。
復
【現代漢語翻譯】 現代漢語譯本 這種情況非常少見。你所擁有的已經很少了，再減少就更少了。如果對於一切煩惱（纏，Chán）和潛在的煩惱（隨眠，Suímián）都不忍心見到，並且能夠永遠斷除它們的人，那麼他對一切事物都將畢竟沒有執著。像這樣的如來（Tathāgata），以及如來的弟子們，會方便地讓那些外道弟子對正確的智慧見解產生渴望。他們暗自思忖：『我竟然不知道如來的弟子能夠斷除如此多的煩惱和潛在煩惱。』如來知道他們對正確的智慧見解產生了渴望之後，會進一步激發他們的渴望之心，使他們能夠接受。如來爲了讓他們依靠思擇和修習這兩種對治的力量，永遠斷除一切煩惱和潛在煩惱，宣說佛法要義，使他們獲得沒有顛倒的智慧見解，就像其他安住於此正法的人一樣，能夠捨棄一切煩惱和潛在煩惱。 所謂思擇那些見解的依據，能夠使它們輾轉互相違背。由於這個原因，就會產生違背、爭論和惱害，能夠引發自己和他人的一切無意義的事情。聖弟子們對於這一切，都沒有執取。即使有人來問，也不作分別記述。觀察到這些過患之後，依靠思擇的力量舍離各種煩惱。由於這個原因，對於那些見解的依據能夠永遠拋棄。對於其他的見解的依據，由於正確的見解的緣故，也使它們不存在。像這樣，爲了永遠斷除各種煩惱，拔除潛在的煩惱，修習循身念（Śūnyatā），對於有色之身觀察無常的性質，對於身體的染著，清凈地修習其心。對於墮入自身各種感受的階段，通過無常的法門觀察無常的性質，如實地瞭解各種名色（Nāmarūpa），因此對於各種煩惱心得解脫。觀察到身體壞滅之後，將來的各種感受都全部斷滅。又對於自己的身體，安住于將要壞滅的想法，乃至生命存在的時候，常常能夠領受遠離繫縛的各種感受。像這樣，就叫做依靠修習的力量舍離潛在的煩惱。應當知道，這裡面，貪（Lobha）、嗔（Dosa）、癡（Moha）等等，使當來世的生等等各種痛苦和合繫縛，也使現世產生業的雜染，也使人欣求未來的染污之事，執取過去已經捨棄的事情，貪戀現在正在顯現的事情。意的不和叫做違背，言語的不和叫做爭論。由這三種損惱，叫做惱害。觀察無常等等，就像《聲聞地》（Śrāvakabhūmi）中已經說過的相狀。 複次
【English Translation】 English version This is extremely rare. What you have is already little, and it will become even less if reduced further. If one cannot bear to see all afflictions (纏, Chán) and latent afflictions (隨眠, Suímián), and is able to permanently cut them off, then they will ultimately have no attachment to anything. Like such a Tathāgata, and the disciples of the Tathāgata, they skillfully cause those non-Buddhist disciples to develop a desire for correct wisdom and insight. They secretly think: 'I never knew that the disciples of the Tathāgata could cut off so many afflictions and latent afflictions.' When the Tathāgata knows that they have developed a desire for correct wisdom and insight, they further stimulate their desire, enabling them to accept it. The Tathāgata, in order to have them rely on the two opposing forces of reflection and cultivation, permanently cut off all afflictions and latent afflictions, proclaims the essential principles of the Dharma, enabling them to obtain correct and undeluded wisdom and insight, just like others who abide in this correct Dharma, and are able to abandon all afflictions and latent afflictions. That is, reflecting on the basis of those views can cause them to turn against each other. Because of this, there will be opposition, disputes, and harm, which can lead to all meaningless things for oneself and others. The noble disciples have no attachment to any of this. Even if someone asks, they do not make separate records. After observing these faults, they rely on the power of reflection to abandon various afflictions. Because of this, they can forever discard the basis of those views. Regarding the basis of other views, because of correct views, they also make them non-existent. In this way, in order to permanently cut off various afflictions and eradicate latent afflictions, they cultivate mindfulness of the body (Śūnyatā), observing the impermanent nature of the physical body, and purify their minds from attachment to the body. Regarding the stages of various feelings that fall into oneself, they observe the impermanent nature through the gate of impermanence, and truly understand the various Nāmarūpa, thus liberating their minds from various outflows. Observing that after the body is destroyed, all future feelings will be completely cut off. Furthermore, regarding their own body, they dwell on the thought of it being about to be destroyed, and even when life exists, they can often receive various feelings that are free from bondage. In this way, it is called abandoning latent afflictions by relying on the power of cultivation. It should be known that, here, greed (Lobha), hatred (Dosa), delusion (Moha), etc., cause the various sufferings of birth, etc., in the future to be bound together, and also cause the defilement of karma to arise in the present life, and also cause people to desire future defiled things, cling to things that have been abandoned in the past, and indulge in things that are currently appearing. Disagreement in intention is called opposition, and disagreement in words is called dispute. These three kinds of harm are called affliction. Observing impermanence, etc., is like the characteristics that have already been described in the Śrāvakabhūmi. Furthermore
次不凈慈悲修所對治欲貪恚害未永斷故。諸依止中彼品粗重。猶如種子能生彼故。如其所應說名欲貪及恚害界。由有此故。順欲恚害境現前時。依不如理作意思惟。於三種境。能取非理相好想生。此想生已由堅執故。當知發起二種過患。一者現法。二者后法。此中雲何名為堅執。云何名為現法過患。云何名為后法過患。若由己生想增上力。如前相似欣欲分別。所有熱惱尋求生起。由是因緣。名堅執想。又尋求時。于其三處。于諸有情。發起邪行。由此為因。或有堪能。能生現法所有憂苦。由此因緣。說名有苦。或無堪能。然即由彼現在前故。名有匱乏。又此有苦及有匱乏。用二為緣。一者用他手塊刀杖及粗言等為增上緣。由是緣故。名有災害。二者用內雜染而住為增上緣。由是緣故。名有燒惱。如是名為現法過患。即由此因於當來世生諸惡趣。如是名為后法過患。又若於其所受學處。有堅固執當知于彼如干葦舍。所依止中所有能依如蟲。善法由邪想火擲置其中。能焚滅故。當知即此補特伽羅所有如蟲。一切善法。皆被燒害。與此相違。無堅執故。當知退失功德善法。與此相違。如其所應。當知出離無恚無害想等差別。又於是中聞思修慧。能令黑品無堅固執。能令白品有堅固執。若此三種妙慧有闕。能令黑品有堅固執。
【現代漢語翻譯】 現代漢語譯本： 其次，不凈觀和慈悲觀的修習是爲了對治欲貪、嗔恚和損害，但這些煩惱並未被徹底斷除。在各種依止（所緣境）中，這些煩惱的品類仍然很粗重，就像種子一樣能夠產生這些煩惱。因此，它們分別被稱為欲貪界、嗔恚界和損害界（指這些煩惱生長的領域）。由於這些煩惱的存在，當順應欲貪、嗔恚和損害的境界現前時，如果依不如理作意（不正確的思維方式），就會對這三種境界產生非理的、美好的、令人愉悅的錯誤認知。這種錯誤認知產生后，由於堅固執著，應當知道會引發兩種過患：一是現世的過患，二是來世的過患。 這裡，什麼是『堅執』？什麼是『現法過患』？什麼是『后法過患』？如果由於自己產生的錯誤認知增強的力量，像之前那樣產生貪求的分別，所有由此產生的熱惱和尋求都會生起。由於這個原因，稱為『堅執想』。而且，在尋求時，對於三種對像（欲、嗔、害），對有情發起邪行。由此為因，或者有能力產生現世所有的憂愁和痛苦，由於這個因緣，稱為『有苦』；或者沒有能力，但僅僅由於這些煩惱現在現前，稱為『有匱乏』。而且，這種『有苦』和『有匱乏』，以兩種情況為緣：一是使用他人手中的木塊、刀杖以及粗暴的言語等作為增上緣，由於這個緣故，稱為『有災害』；二是使用內在的雜染而安住作為增上緣，由於這個緣故，稱為『有燒惱』。這些就是現世的過患。由於這些原因，在未來的世間會生於惡趣，這就是來世的過患。 此外，如果對於所受持的學處（戒律）有堅固的執著，應當知道對於這些學處，就像乾燥的蘆葦舍，所依止的學處就像蘆葦，而所有能依止的善法就像蟲子。善法由於邪想的火焰投擲其中，能夠被焚滅。應當知道，這個補特伽羅（人）的所有像蟲子一樣的善法，都會被燒害。與此相反，沒有堅固的執著，應當知道會退失功德和善法。與此相反，應當知道出離、無嗔、無害想等的差別。 而且，在這裡，聞、思、修的智慧，能夠使黑品（不善法）沒有堅固的執著，能夠使白品（善法）有堅固的執著。如果這三種妙慧有所欠缺，就會使黑品有堅固的執著。
【English Translation】 English version: Furthermore, the cultivation of impurity and compassion is to counteract desire, hatred, and harm, but these afflictions have not been completely eradicated. Among all the supports (objects of focus), these categories of afflictions are still very coarse, like seeds that can generate these afflictions. Therefore, they are respectively called the realm of desire, the realm of hatred, and the realm of harm (referring to the fields where these afflictions grow). Because of the existence of these afflictions, when circumstances conducive to desire, hatred, and harm present themselves, if one relies on irrational thinking (incorrect ways of thinking), one will generate incorrect, beautiful, and pleasant perceptions of these three types of objects. Once these incorrect perceptions arise, due to strong attachment, it should be known that two kinds of faults will be triggered: one is the fault in this life, and the other is the fault in the next life. Here, what is 'strong attachment'? What is the 'fault in this life'? What is the 'fault in the next life'? If, due to the increased power of one's own incorrect perceptions, one generates craving discriminations similar to before, all the resulting heat and seeking will arise. For this reason, it is called 'the thought of strong attachment'. Moreover, when seeking, one initiates wrong actions towards sentient beings in the three areas (desire, hatred, harm). Because of this, one may have the capacity to generate all the sorrows and sufferings of this life, and due to this cause, it is called 'having suffering'; or one may not have the capacity, but merely because these afflictions are now present, it is called 'having deficiency'. Moreover, this 'having suffering' and 'having deficiency' are conditioned by two situations: one is using blocks of wood, knives, sticks, and harsh words from others as contributing factors, and for this reason, it is called 'having disasters'; the other is using internal defilements as a contributing factor, and for this reason, it is called 'having burning afflictions'. These are the faults in this life. Because of these reasons, one will be born in the evil realms in future lives, and this is the fault in the next life. Furthermore, if one has strong attachment to the precepts one has taken, it should be known that for these precepts, it is like a dry reed hut, the precepts being the reed, and all the virtuous qualities that rely on them are like insects. The virtuous qualities can be burned away by the fire of wrong thoughts thrown into it. It should be known that all the virtuous qualities of this person (pudgala), like insects, will be harmed. Conversely, without strong attachment, it should be known that one will lose merit and virtuous qualities. Conversely, one should know the differences between detachment, non-hatred, non-harming thoughts, and so on. Moreover, here, the wisdom of hearing, thinking, and meditating can make the dark side (unwholesome qualities) lack strong attachment, and can make the white side (wholesome qualities) have strong attachment. If these three excellent wisdoms are lacking, it will cause the dark side to have strong attachment.
能令白品無堅固執。
複次如來有二甚希奇法。一者顯示一切諸法皆無有我。二者顯示一切有情自作他作皆無失壞。此中略有二種有情。一在家品。二出家品。在家有情。為求財寶初興加行。名發起界。即於此中若未獲得由順精進。障礙因緣諸心勇悍即望于彼。名勢力界。若已獲得由蚊虻等所有災害順精進。障不能令轉。名任持界。即此諸界從自方所至余方所。從未擯舍至已擯舍。名出離界。即彼有情為財寶故。俱於二處。由起無間殷重加行無緩加行。名勇猛界。出家有情先樂出家。求出家故。生決定欲。名發起界。依出家品。于所應得廣大善法。無有怯劣。名勢力界。種種淋漏所生眾苦。發勤精進所生眾苦。界相違等所生眾苦。不能敗壞。名任持界。若於下劣不生喜足。名出離界。乃至命在常修無間殷重加行。名勇猛界。如是一切應當了知。謂彼諸界及盡所有諸品類界。
複次于諸界中。略有二種界差別性。云何為二。一者他類差別性。二者自類差別性。他類差別性者。謂眼界異。色界異。眼識界異。如是乃至。意識界異。自類差別性者。謂即彼界或順苦受。或順樂受。或順不苦不樂受。由是為緣。能生三受。
複次由四因緣。當知建立三種三界二出離界。云何為四。一者外不出離而出離故。二
【現代漢語翻譯】 現代漢語譯本：能使善良的品性沒有頑固的執著。
其次，如來具有兩種非常稀有奇特的法。第一是顯示一切諸法都沒有『我』（ātman，靈魂、真我）。第二是顯示一切有情（sattva，眾生）自己所作或他人所作的業都不會消失或敗壞。這裡大致有兩種有情：一是在家之人，二是在家之人。在家的有情，爲了追求財寶，最初開始努力，這叫做『發起界』。就在這其中，如果尚未獲得財寶，就通過順應的精進，克服障礙因緣，內心勇敢剛毅，希望得到它，這叫做『勢力界』。如果已經獲得財寶，由於蚊子、飛蛾等帶來的災害，順應的精進和障礙不能使財寶失去，這叫做『任持界』。這些財寶從自己的地方到其他地方，從沒有被捨棄到已經被捨棄，這叫做『出離界』。這些有情爲了財寶的緣故，在兩個地方，通過發起不間斷的、殷重的努力，沒有懈怠的努力，這叫做『勇猛界』。出家的有情，首先喜歡出家，爲了求出家，產生決定的意願，這叫做『發起界』。依靠出家這種品性，對於所應得到的廣大善法，沒有怯懦和低劣的想法，這叫做『勢力界』。種種淋漏所產生的眾苦，發起勤奮精進所產生的眾苦，界限和表象相違背等所產生的眾苦，不能夠使他敗壞，這叫做『任持界』。如果對於下劣的境界不生起喜悅和滿足，這叫做『出離界』。乃至生命存在的時候，常常修習不間斷的、殷重的努力，這叫做『勇猛界』。像這樣的一切都應當瞭解，就是那些界以及所有各種品類的界。
其次，在各種界中，大致有兩種界的差別性。什麼是兩種呢？一是『他類差別性』，二是『自類差別性』。『他類差別性』是指眼界（cakṣu-dhātu，視覺器官）不同於耳界（śrotra-dhātu，聽覺器官），眼識界（cakṣu-vijñāna-dhātu，視覺意識）不同於耳識界，像這樣乃至意識界（mano-vijñāna-dhātu，意識）不同於其他。『自類差別性』是指同一個界，或者順應苦受（duḥkha-vedanā，痛苦的感受），或者順應樂受（sukha-vedanā，快樂的感受），或者順應不苦不樂受（adukhamasukha-vedanā，非苦非樂的感受）。由於這些因緣，能夠產生三種感受。
其次，由於四種因緣，應當知道建立三種三界和兩種出離界。什麼是四種因緣呢？一是外在不出離而出離的緣故，二是...
【English Translation】 English version: Able to make the white qualities without firm attachment.
Furthermore, the Tathāgata (如來，one who has thus come) has two very rare and wonderful dharmas (法，teachings/phenomena). First, he reveals that all dharmas are without a self (ātman，靈魂、真我). Second, he reveals that all sentient beings (sattva，眾生), whether acting by themselves or through others, will not have their actions lost or destroyed. Here, there are roughly two kinds of sentient beings: those who are householders and those who are renunciates. Householders, seeking wealth and treasures, initially exert effort, which is called the 'Initiating Realm'. Within this, if they have not yet obtained wealth, they cultivate diligent effort, overcome obstacles, and their minds are brave and strong, hoping to acquire it. This is called the 'Power Realm'. If they have already obtained wealth, the calamities caused by mosquitoes, flies, etc., and the opposing diligent efforts, cannot cause them to lose it. This is called the 'Maintaining Realm'. These treasures, moving from their own place to other places, from not being abandoned to being abandoned, is called the 'Departure Realm'. These sentient beings, for the sake of wealth, in both places, initiate continuous, earnest, and unremitting effort, which is called the 'Vigorous Realm'. Renunciates, first delight in renunciation, and seeking renunciation, generate a determined desire, which is called the 'Initiating Realm'. Relying on the qualities of renunciation, they are not timid or inferior in regard to the vast good dharmas they should attain. This is called the 'Power Realm'. The various sufferings arising from outflows, the sufferings arising from diligent effort, and the sufferings arising from conflicting realms and appearances, cannot defeat them. This is called the 'Maintaining Realm'. If they do not generate joy and satisfaction in inferior states, this is called the 'Departure Realm'. Even while life remains, they constantly cultivate continuous, earnest, and unremitting effort, which is called the 'Vigorous Realm'. All of this should be understood, namely, those realms and all the various kinds of realms.
Furthermore, among the various realms, there are roughly two kinds of differences in realms. What are the two? One is 'Other-Category Difference', and the other is 'Self-Category Difference'. 'Other-Category Difference' refers to the eye realm (cakṣu-dhātu，視覺器官) being different from the ear realm (śrotra-dhātu，聽覺器官), the eye consciousness realm (cakṣu-vijñāna-dhātu，視覺意識) being different from the ear consciousness realm, and so on, up to the mind consciousness realm (mano-vijñāna-dhātu，意識) being different from others. 'Self-Category Difference' refers to the same realm, either according with painful feeling (duḥkha-vedanā，痛苦的感受), or according with pleasant feeling (sukha-vedanā，快樂的感受), or according with neither-painful-nor-pleasant feeling (adukhamasukha-vedanā，非苦非樂的感受). Due to these conditions, it is possible to generate the three kinds of feelings.
Furthermore, due to four causes, one should know that the three realms and the two departure realms are established. What are the four causes? First, because of external non-departure and departure, second...
者內不出離而出離故。三者非畢竟出離而出離故。四者無增上慢故。當知此中。用外五妙欲貪為緣建立欲界。即由此界出離義故。建立色界最初靜慮。由尋喜樂出離義故。建立此上三種靜慮。由色有對種種性想出離義故。建立空無邊處所攝無色界。由空識無所有想出離義故。建立此上所攝無色界。如是外處不出離出離義故。當知建立三界差別。又色界中具足六處。內處圓滿。無色界中五有色處皆已超越。唯余意處。于滅界中一切六處皆已超越。如是內處不出離出離義故。當知建立餘三種界。又色界中非是畢竟出離。欲界無色界中望於色界。當知亦爾。若諸有為皆悉寂滅。當知是名畢竟出離。如是非畢竟出離出離義故。當知建立三界差別。無增上慢者。謂由遍知當知建立五種六種諸出離界。如三摩呬多地已辦其相。
複次若諸苾芻。專樂寂靜勤修止觀。略由五相。當知其心名得解脫。一者奢摩他熏修其心。依毗缽舍那解脫奢摩他品諸隨煩惱。二者毗缽舍那熏修其心。依奢摩他解脫毗缽舍那品諸隨煩惱。三者二種等運離心隨惑。解脫一切見道所斷所有諸行。四者即由此故解脫一切修道所斷所有諸行。住有餘依般涅槃界。五者解脫一切苦依諸行。住無餘依般涅槃界。于善說法毗柰耶中。略有二種師及弟子甚希奇法。一
平等見隨起言說。二最勝見隨起言說。如是二種。外道法中都不可得。所作差別故。遠離涅槃故。
複次世間愚夫略有二種愚夫之相一樂習行能引自他無義利行。二於四處不得善巧。當知能引無義利行有四種相。云何為四。謂能生起四種苦故。一他差別苦。二內差別苦。三時差別苦。四身差別苦。他差別苦者。或有疫厲謂非人作。或有災害。謂人所作。或有已遭。或恐當遭于所未遭而生怖畏。如是名為由他增上所生眾苦。內差別苦者。謂界相違疾病因緣。名為災患。所愛變壞所欲匱乏生染惱心。名為擾惱。如是名為由內增上所生眾苦。此復如前應知。或有已所遭苦。或恐當遭生怖畏苦。時差別苦者。謂即如是諸品類苦過去已有。未來當有。現在今有。如是總名時差別苦。身差別苦者。謂自習行邪行為因。能令己苦。由是因緣。他雖正行亦能令苦。如是名為身差別苦。當知此中前三名。為唯能引自無義利行。后一名為亦能引他無義利行。云何四處不得善巧。謂于諸界諸處緣起處非處中。皆不了達。與上相違。當知即是聰慧二相。又由無色意處所依所緣自類流轉差別。當知建立有十八界。由五色處。安立運轉驅役所依體性差別。當知建立有餘六界。安立所依體性差別。謂地等四。運轉所依體性差別。即是空界。驅役
【現代漢語翻譯】 現代漢語譯本： 平等見的言說隨著（錯誤的見解）而生起，二最勝見的言說也隨著（錯誤的見解）而生起。這兩種（錯誤的見解），在外道法中都是無法避免的，因為他們所作的（修行）存在差別，並且遠離了涅槃。
此外，世間的愚夫略有二種愚夫的特徵：一是樂於習行那些能導致自己和他人沒有意義和利益的行為；二是對四處不能得到善巧（的理解）。應當知道，能導致沒有意義和利益的行為有四種表現。什麼是四種呢？就是能生起四種苦。一是他差別苦（由外在因素造成的痛苦），二是內差別苦（由內在因素造成的痛苦），三是時差別苦（由時間因素造成的痛苦），四是身差別苦（由身體因素造成的痛苦）。他差別苦，例如瘟疫，認為是「非人」（鬼神等）所為；或者災害，認為是人所造成的；或者已經遭遇，或者擔心將要遭遇，對於尚未遭遇的事情而產生恐懼。這被稱為由外在因素增強而產生的各種痛苦。內差別苦，例如身體內部的元素不調和導致的疾病，被稱為災患；所愛的事物變壞，所希望的事物匱乏，產生染污和煩惱的心，被稱為擾惱。這被稱為由內在因素增強而產生的各種痛苦。這些痛苦的產生方式與前面所說的類似，應當知道。或者已經遭遇痛苦，或者擔心將要遭遇而產生恐懼。時差別苦，就是指上述各種型別的痛苦，過去已經存在，未來將會存在，現在正在存在。這些總稱為時差別苦。身差別苦，是指自己習行邪行作為原因，能使自己痛苦。由於這個原因，他人即使行為端正，也可能因此而痛苦。這被稱為身差別苦。應當知道，這裡面的前三種苦，僅僅是能導致自己沒有意義和利益的行為；后一種苦，也能導致他人沒有意義和利益的行為。什麼是在四處不能得到善巧（的理解）呢？就是在諸界（dhatu，構成要素），諸處（ayatana，感官與對像），緣起處（pratītyasamutpāda，因緣生法），非處（sthāna-asthāna，道理與非道理）中，都不能明瞭通達。與上述情況相反，應當知道那就是聰慧的兩種特徵。
此外，由於無色意處（arupa-ayatana，非物質的意念領域）所依賴的、所緣取的、自身類別的流轉的差別，應當知道建立了十八界（dasa-attha-dhatu，十八界）。由於五色處（rupa-ayatana，五種感官對像）的安立、運轉、驅役所依賴的體性差別，應當知道建立了其餘六界（cha-dhatu，六界）。安立所依賴的體性差別，指的是地（prthivi，地界）等四界；運轉所依賴的體性差別，就是空界（akasa-dhatu，空界）；驅役（指風界的作用）。
【English Translation】 English version: The speech that arises with the view of equality, and the speech that arises with the view of two supreme entities. These two types (of erroneous views) are unavoidable in the doctrines of non-Buddhists, because of the differences in their practices and their distance from Nirvana (Nibbana).
Furthermore, worldly fools generally have two characteristics of foolishness: first, they delight in practicing actions that lead to no meaning or benefit for themselves and others; second, they are not skilled in (understanding) the four places. It should be known that there are four aspects that can lead to meaningless and unbeneficial actions. What are the four? They are what give rise to four kinds of suffering. First, suffering due to external differences (para-visesa-duhkha); second, suffering due to internal differences (antar-visesa-duhkha); third, suffering due to temporal differences (kala-visesa-duhkha); and fourth, suffering due to bodily differences (kaya-visesa-duhkha). Suffering due to external differences includes epidemics, which are considered to be caused by 'non-humans' (spirits, etc.); or disasters, which are considered to be caused by humans; or having already encountered suffering, or fearing that one will encounter it, and being afraid of what has not yet been encountered. This is called various sufferings arising from the increase of external factors. Suffering due to internal differences includes diseases caused by the disharmony of elements within the body, which are called calamities; the deterioration of loved things, and the lack of desired things, giving rise to defiled and afflicted minds, which are called disturbances. This is called various sufferings arising from the increase of internal factors. The ways these sufferings arise are similar to what was said earlier, and should be known. Either one has already encountered suffering, or one fears that one will encounter it and gives rise to fear. Suffering due to temporal differences refers to the above-mentioned types of suffering that have existed in the past, will exist in the future, and are existing in the present. These are collectively called suffering due to temporal differences. Suffering due to bodily differences refers to oneself practicing wrong actions as a cause, which can cause oneself suffering. Because of this cause, even if others act correctly, they may also suffer as a result. This is called suffering due to bodily differences. It should be known that the first three types of suffering here only lead to meaningless and unbeneficial actions for oneself; the last type of suffering can also lead to meaningless and unbeneficial actions for others. What does it mean to be unskilled in (understanding) the four places? It means not being able to clearly understand and penetrate the dhatus (elements), ayatanas (sense bases), pratītyasamutpāda (dependent origination), and sthāna-asthāna (what is reasonable and unreasonable). Conversely, it should be known that those are the two characteristics of intelligence.
Furthermore, due to the differences in what the formless mental sphere (arupa-ayatana) relies on, what it takes as its object, and the transformations of its own category, it should be known that eighteen dhatus (eighteen realms) are established. Due to the differences in the nature of what the five sense objects (rupa-ayatana) rely on for their establishment, operation, and driving force, it should be known that the remaining six dhatus (six realms) are established. The difference in the nature of what is relied upon for establishment refers to the four elements such as earth (prthivi-dhatu); the difference in the nature of what is relied upon for operation is the space element (akasa-dhatu); the driving force (refers to the function of the wind element).
所依體性差別。即是識界。由染凈品想及尋思所依義故。當知建立有餘六界。謂欲恚害並彼對治。貪瞋癡縛所依義故。當知建立有餘六界謂苦樂憂喜舍無明。若有非理作意思惟。即便生起邪想尋思。若有如理作意思惟。即便生起正想尋思。又由三界染凈二品遍行義故。當知建立有餘四界。謂名所攝受等四蘊。又由所染所凈清凈即此不凈。清凈增上如前所說。外不出離。出離義故。當知建立有餘三界。謂欲界色界無色界。如前所說。內不出離。出離義故。當知建立有餘三界。謂色界無色界滅界。又即由此內外二事出離增上。聽聞正法或不正法。如理思惟。或不如理思惟。依處三種言事差別義故。當知建立有餘三界。謂過去界未來界現在界。又由所知諸苦煩惱多中少義。當知建立有餘三界。謂劣界中界妙界。若有上苦及上煩惱。是名劣界。若有中苦及中煩惱。是名中界。若有少苦及少煩惱。是名妙界。如是遍知劣中妙界。又由遠離此因緣義。及由修習此對治義。當知建立有餘三界。謂善界不善界無記界。又由修善清凈差別缺縛義故。無縛義故。具縛義故。當知建立有餘三界。謂學界無學界非學非無學界。又即由彼有學無學與諸愚夫。若共不共世出世法成就義故。當知建立有餘二界。謂有漏界無漏界。又即由彼世出世間若常
【現代漢語翻譯】 現代漢語譯本 所依體性的差別，就是識界（Vijnana-dhatu，意識的界限）。由於染污和清凈的品類，以及想法和尋思所依的意義，應當知道還建立了其餘六界。即是慾望、嗔恚、損害以及它們各自的對治。由於貪婪、嗔恨、愚癡的束縛所依的意義，應當知道還建立了其餘六界，即是苦、樂、憂、喜、舍、無明。 如果存在非理作意的思維，就會生起邪想和尋思。如果存在如理作意的思維，就會生起正想和尋思。又由於三界（欲界、色界、無色界）染污和清凈兩種品類的普遍執行的意義，應當知道還建立了其餘四界，即是名所攝受等的四蘊（色蘊、受蘊、想蘊、行蘊）。又由於所染污、所清凈、清凈即此不凈，清凈增上如前所說，外不出離，出離的意義，應當知道還建立了其餘三界，即是欲界——沒有。如前所說，內不出離，出離的意義，應當知道還建立了其餘三界，即是沒有滅界。 又正因為由此內外二事出離增上，聽聞正法或不正法，如理思惟或不如理思惟，依處三種言事差別的意義，應當知道還建立了其餘三界，即是過去界、未來界、現在界。又由於所知諸苦惱煩惱的多、中、少意義，應當知道還建立了其餘三界，即是劣界、中界、妙界。如果存在上等的痛苦和上等的煩惱，這叫做劣界。如果存在中等的痛苦和中等的煩惱，這叫做中界。如果存在少許的痛苦和少許的煩惱，這叫做妙界。像這樣普遍地瞭解劣、中、妙界。 又由於遠離這些因緣的意義，以及由於修習這些對治的意義，應當知道還建立了其餘三界，即是善界、不善界、無記界。又由於修善清凈的差別，缺少束縛的意義，沒有束縛的意義，具有束縛的意義，應當知道還建立了其餘三界，即是學界（Siksha-dhatu，有待學習的階段）、無學界（Asiksha-dhatu，無需再學習的階段）、非學非無學界（Naiva-siksha-naivasiksha-dhatu，既非有學也非無學的階段）。又正因為由此有學、無學與諸愚夫，若共同不共同世間和出世間法成就的意義，應當知道還建立了其餘二界，即是有漏界（Sasrava-dhatu，有煩惱的界）、無漏界（Anasrava-dhatu，沒有煩惱的界）。又正因為由此世間和出世間若常
【English Translation】 English version The difference in the nature of what is relied upon is the Vijnana-dhatu (the realm of consciousness). Because of the meaning of the categories of defilement and purity, and the basis of thoughts and reflections, it should be known that six other realms are also established. These are desire, hatred, harm, and their respective antidotes. Because of the meaning of the bonds of greed, anger, and delusion, it should be known that six other realms are established: suffering, pleasure, sorrow, joy, equanimity, and ignorance. If there is irrational thinking, then wrong thoughts and reflections arise. If there is rational thinking, then right thoughts and reflections arise. Furthermore, because of the meaning of the pervasive operation of the two categories of defilement and purity in the three realms (Desire Realm, Form Realm, Formless Realm), it should be known that four other realms are established: the four aggregates (Skandha) such as those encompassed by name (Nama). Also, because of what is defiled, what is purified, purity being this impurity, and the increase of purity as previously stated, without external liberation, and the meaning of liberation, it should be known that three other realms are established: the Desire Realm—without. As previously stated, without internal liberation, and the meaning of liberation, it should be known that three other realms are established: the realm of no cessation. Moreover, precisely because of the increase of liberation from these two internal and external things, hearing the correct Dharma or incorrect Dharma, thinking rationally or irrationally, and the meaning of the three kinds of differences in speech and action, it should be known that three other realms are established: the past realm, the future realm, and the present realm. Also, because of the meaning of the many, medium, and few sufferings and afflictions that are known, it should be known that three other realms are established: the inferior realm, the intermediate realm, and the excellent realm. If there is superior suffering and superior affliction, this is called the inferior realm. If there is medium suffering and medium affliction, this is called the intermediate realm. If there is little suffering and little affliction, this is called the excellent realm. In this way, universally know the inferior, intermediate, and excellent realms. Furthermore, because of the meaning of distancing oneself from these causes and conditions, and because of the meaning of cultivating these antidotes, it should be known that three other realms are established: the wholesome realm, the unwholesome realm, and the neutral realm. Also, because of the difference in cultivating wholesome purity, the meaning of lacking bonds, the meaning of no bonds, and the meaning of possessing bonds, it should be known that three other realms are established: the realm of learning (Siksha-dhatu, the stage of needing to learn), the realm of no more learning (Asiksha-dhatu, the stage of no longer needing to learn), and the realm of neither learning nor no more learning (Naiva-siksha-naivasiksha-dhatu, the stage of neither learning nor no more learning). Moreover, precisely because of the meaning of the accomplishment of mundane and supramundane dharmas, whether shared or unshared, by those in the realm of learning, those in the realm of no more learning, and ordinary people, it should be known that two other realms are established: the realm of outflows (Sasrava-dhatu, the realm with afflictions), and the realm of no outflows (Anasrava-dhatu, the realm without afflictions). Furthermore, precisely because of this mundane and supramundane, if permanent
無常有上無上差別義故。當知建立有餘二界。謂有為界無為界。一切皆為趣向涅槃。悉以涅槃為其後際。熟修梵行。是故過此無復立界。諸處緣起及處非處所有善巧。如聲聞地已辨其相。又若略說處及非處善巧相者。謂或依止趣五趣行。或復依止趣涅槃行。此一切行略有三種。謂劣中勝。趣惡趣行說名為劣。趣善趣行說名為中。趣涅槃行說名為勝。所以者何。趣善趣行此最為極。更無餘行。唯此能感所有世間最極圓滿。謂能感得轉輪王身。或帝釋身。或魔羅身。或大梵身。彼無第二。更無有餘補特伽羅或男或女與其等者。趣涅槃行當知能證一切有情最勝法性。謂聲聞菩提。獨覺菩提。無上菩提。諸佛如來於彼一切最為殊勝。一切三千大千世界補特伽羅無與等者。又余所有安住菩提劣功德者。于諸世間得增上位尚為殊勝。何況如來。彼復云何。謂於是處正見具足補特伽羅。不能現行。諸異生類堪任現行。當知一切如經廣說。
複次嗢拖南曰。
自性與因緣 見染數取趣 轉差別道理 寂靜后觀察
諸受自性應當了知。諸受因緣應當了知。于受正見應當了知。于受雜染應當了知。于能受受補特伽羅思擇不思擇二力差別。應當了知。如是于受解脫。不解脫流轉品別。應當了知。諸有所受皆苦道理。應
【現代漢語翻譯】 現代漢語譯本： 因為無常有上和無上的差別意義，應當知道建立有剩餘的兩個界：有為界和無為界。一切都是爲了趨向涅槃（Nirvana，解脫輪迴的境界），都以涅槃作為最終的歸宿。精進修行梵行（Brahmacharya，清凈的行為）。因此，超過這些就沒有再建立其他的界了。關於諸處緣起以及處與非處的所有善巧，如同在聲聞地（Śrāvakabhūmi，聲聞乘的修行階段）中已經辨明了它們的相狀。 另外，如果簡略地說處與非處的善巧相狀，那就是或者依止於趣向五趣（五道輪迴）的行，或者依止於趣向涅槃的行。所有這些行略有三種，即下劣、中等和殊勝。趣向惡趣（Apāya，不好的輪迴道）的行被稱為下劣，趣向善趣（Sugati，好的輪迴道）的行被稱為中等，趣向涅槃的行被稱為殊勝。為什麼這樣說呢？趣向善趣的行是最好的，沒有其他的行可以超越它。只有這種行能夠感得所有世間最極圓滿的果報，即能夠感得轉輪王（Cakravartin，統治世界的君王）的身、帝釋（Indra，天神之王）的身、魔羅（Māra，障礙修行的魔）的身或者大梵天（Mahābrahmā，色界天的天神）的身。沒有第二個，再沒有其他的補特伽羅（Pudgala，個體）或者男人或者女人可以與他們相等。 應當知道，趣向涅槃的行能夠證得一切有情（Sattva，眾生）最殊勝的法性（Dharmatā，事物本來的性質），即聲聞菩提（Śrāvakabodhi，聲聞的覺悟）、獨覺菩提（Pratyekabodhi，獨覺的覺悟）和無上菩提（Anuttarā-samyak-saṃbodhi，無上的覺悟）。諸佛如來（Tathāgata，佛的稱號）在他們一切之中最為殊勝，整個三千大千世界（Tri-sāhasra-mahā-sāhasra-lokadhātu，一個巨大的宇宙）的補特伽羅沒有能與他們相等的。另外，其餘所有安住于菩提（Bodhi，覺悟）的下劣功德者，在世間得到增上的地位尚且殊勝，更何況如來呢？ 那又是什麼呢？那就是在某個地方，正見（Samyag-dṛṣṭi，正確的見解）具足的補特伽羅不能夠現行（Abhisaṃskāra，當下實行），而異生類（Pṛthagjana，凡夫）能夠現行。應當知道這一切都如經中所廣說。 再次，總結偈說： 自性與因緣，見染數取趣 轉差別道理，寂靜后觀察 應當了知諸受（Vedanā，感受）的自性。應當了知諸受的因緣。應當了知對於受的正見。應當了知對於受的雜染。應當了知能夠感受受的補特伽羅，思擇與不思擇兩種力量的差別。應當了知像這樣對於受的解脫、不解脫以及流轉的品類差別。應當了知所有感受皆是苦的道理。
【English Translation】 English version: Because impermanence has the meaning of superior and unsurpassed difference, it should be known that two remaining realms are established: the conditioned realm (Saṃskṛta-dhātu) and the unconditioned realm (Asaṃskṛta-dhātu). Everything is for the purpose of moving towards Nirvana (Nirvana, the state of liberation from the cycle of rebirth), and all have Nirvana as their final destination. Diligently cultivate the Brahmacharya (Brahmacharya, pure conduct). Therefore, beyond these, no further realms are established. All the skillful means regarding the arising of locations and what is appropriate and inappropriate, as in the Śrāvakabhūmi (Śrāvakabhūmi, the stage of practice for the Hearer Vehicle), their characteristics have already been distinguished. Furthermore, if one briefly speaks of the characteristics of skillful means regarding what is appropriate and inappropriate, it is either relying on actions that lead to the five destinies (five realms of rebirth), or relying on actions that lead to Nirvana. All these actions are broadly of three types: inferior, middling, and superior. Actions that lead to bad destinies (Apāya, unfavorable realms of rebirth) are called inferior. Actions that lead to good destinies (Sugati, favorable realms of rebirth) are called middling. Actions that lead to Nirvana are called superior. Why is this so? Actions that lead to good destinies are the most extreme; there are no other actions that surpass them. Only these can bring about the most complete fulfillment in all the world, namely, the ability to attain the body of a Cakravartin (Cakravartin, a world-ruling monarch), or the body of Indra (Indra, the king of the gods), or the body of Māra (Māra, the demon who obstructs practice), or the body of Mahābrahmā (Mahābrahmā, a deity of the Form Realm). There is no second; there is no other Pudgala (Pudgala, individual), whether male or female, who is equal to them. It should be known that actions that lead to Nirvana can realize the most supreme Dharma-nature (Dharmatā, the true nature of things) of all sentient beings (Sattva, beings with consciousness), namely, Śrāvakabodhi (Śrāvakabodhi, the enlightenment of a Hearer), Pratyekabodhi (Pratyekabodhi, the enlightenment of a Solitary Realizer), and Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). The Buddhas, the Tathāgatas (Tathāgata, title of a Buddha), are the most supreme among them all; no Pudgala in the entire three-thousand-great-thousand world system (Tri-sāhasra-mahā-sāhasra-lokadhātu, a vast cosmic system) is equal to them. Furthermore, all others who abide in inferior merits of Bodhi (Bodhi, enlightenment), even gaining an elevated position in the world, are still superior, let alone the Tathāgata. What is that? It is that in a certain place, a Pudgala who possesses complete right view (Samyag-dṛṣṭi, correct view) cannot manifest actions (Abhisaṃskāra, present actions), while ordinary beings (Pṛthagjana, ordinary beings) are capable of manifesting them. It should be known that all this is as extensively explained in the scriptures. Again, the summary verse says: 'Nature and causes, view and defilement, the one who takes up' 'Transformation, difference, reason, tranquility, and subsequent observation' The nature of feelings (Vedanā, sensations) should be understood. The causes and conditions of feelings should be understood. The right view regarding feelings should be understood. The defilement regarding feelings should be understood. The difference between the two powers of deliberation and non-deliberation of the Pudgala who experiences feelings should be understood. In this way, the distinctions between liberation, non-liberation, and the categories of transmigration regarding feelings should be understood. The principle that all experiences are suffering should be understood.
當了知。諸受寂靜止息差別。應當了知。于受觀察一切受相。應當了知。略說三受。是受自性。
三品類觸是受因緣。又諸樂受變壞法故。貪依處故。貪是當來眾苦因故。由此應觀樂受為苦。若諸苦受現在前時。惱害性故。如中毒箭而未得拔。由此應觀苦受如箭。非苦樂受已滅壞者。是無常故。正現前者。是滅法故。於二更續能隨順故。由此應觀。非苦樂受性是無常性是滅法。
如是于受所生正見。能隨悟入諸有所受皆悉是苦。
於樂受中有貪隨眠。于苦受中有瞋隨眠。于非苦樂無明隨眠。是名于受所起雜染。雖於樂等所有諸受現前分位。一切未斷煩惱隨眠之所隨眠。然由緣彼各別所行諸纏。生起此後隨眠煩惱隨縛。即名于彼相續隨眠。為欲永害諸隨眠故。熟修梵行。非唯為遣諸纏因緣。
無思擇力補特伽羅。受苦受時心極憂悴。即此苦受若身若心現前領納。所餘樂受非苦樂受。由未斷故。而說相應。是故名為現見圓滿冥闇受坑難得其底。有思擇力補特伽羅。應知一切與上相違。
又于諸受心未解脫補特伽羅。但于苦受圓滿領納。猶如一人中二毒箭。二毒箭者即喻三受。或染心領納。謂由貪瞋癡。或相應領納。謂由生等苦。如是彼由現法所有上品苦故。及由現法諸雜染故。亦由后法所
【現代漢語翻譯】 現代漢語譯本：應當了知，各種感受的寂靜、止息和差別。應當了知，對於感受，要觀察一切感受的相狀。簡略地說，三種感受（樂受、苦受、不苦不樂受）是感受的自性。 三種品類的觸（能生起感受的根、境、識和合）是感受的因緣。又因為各種樂受是變壞之法，是貪愛的依處，貪愛是未來眾多痛苦的原因，因此應當觀察樂受為苦。如果各種苦受現在生起時，具有惱害的性質，就像中了毒箭而沒有拔出，因此應當觀察苦受如毒箭。非苦樂受已經滅壞的，是因為它是無常的；正在顯現的，是因為它是滅法。對於二者（苦受和樂受）的更替和延續能夠隨順，因此應當觀察，非苦樂受的性質是無常的，是滅法。 像這樣對於感受所產生的正確見解，能夠隨之領悟到一切有所感受的都是痛苦。 在樂受中有貪隨眠（貪愛的潛在傾向），在苦受中有嗔隨眠（嗔恨的潛在傾向），在非苦樂受中有無明隨眠（迷惑的潛在傾向）。這叫做對於感受所產生的雜染。雖然對於樂受等所有各種感受顯現的當下，一切未斷的煩惱隨眠都在潛伏著，但是由於緣於它們各自所行的各種纏縛（煩惱的粗顯表現），生起此後的隨眠煩惱的束縛，就叫做對於它們相續的隨眠。爲了永遠斷除各種隨眠，應當勤修梵行（清凈的行為），不僅僅是爲了去除各種纏縛的因緣。 沒有思擇能力的補特伽羅（人），感受苦受時內心極其憂愁憔悴，即此苦受無論是身還是心，都在當下領納。其餘的樂受和非苦樂受，由於沒有斷除，而說是相應的。所以叫做現見圓滿的冥暗受坑，難以找到底部。有思擇能力的補特伽羅，應當知道一切與上述相反。 又對於各種感受，心沒有解脫的補特伽羅，只對于苦受圓滿地領納，就像一個人中了兩支毒箭。兩支毒箭就比喻三種感受。或者以染污的心領納，就是由於貪、嗔、癡。或者以相應的領納，就是由於生等苦。像這樣，他由於現世所有上品（強烈）的痛苦，以及由於現世各種雜染，也由於後世所...
【English Translation】 English version: It should be understood: the tranquility, cessation, and differences of all sensations. It should be understood: regarding sensations, one should observe all aspects of sensations. Briefly speaking, the three sensations (pleasant, unpleasant, and neutral) are the nature of sensation itself. The three categories of contact (the union of sense organ, object, and consciousness that gives rise to sensation) are the conditions for sensation. Furthermore, because all pleasant sensations are subject to change and decay, are the basis for attachment, and attachment is the cause of future suffering, therefore one should contemplate pleasant sensations as suffering. If various unpleasant sensations arise in the present moment, they have the nature of causing distress, like a poisoned arrow that has not been removed. Therefore, one should contemplate unpleasant sensations as arrows. Neutral sensations that have already ceased are impermanent; those that are currently manifesting are subject to cessation. The alternation and continuation of the two (unpleasant and pleasant sensations) can be followed, therefore one should contemplate that the nature of neutral sensations is impermanence and cessation. Such correct understanding arising from sensation can lead to the realization that all that is felt is suffering. In pleasant sensation, there lies the latent tendency of greed (attachment). In unpleasant sensation, there lies the latent tendency of aversion (hatred). In neutral sensation, there lies the latent tendency of ignorance (delusion). This is called the defilement arising from sensation. Although all latent tendencies of untamed afflictions lie dormant in the present moment of all sensations such as pleasant sensations, due to the various entanglements (gross manifestations of afflictions) that arise from their respective activities, the bondage of subsequent latent afflictions arises, which is called the continuous latency towards them. In order to permanently eliminate all latent tendencies, one should diligently cultivate pure conduct (virtuous behavior), not only to remove the causes of various entanglements. A person without the power of discernment becomes extremely distressed when experiencing unpleasant sensations, and directly experiences this unpleasant sensation, whether in body or mind. The remaining pleasant and neutral sensations are said to be corresponding because they have not been eliminated. Therefore, it is called the perfectly dark pit of sensation that is difficult to find the bottom of. A person with the power of discernment should know that everything is the opposite of the above. Furthermore, a person whose mind is not liberated from various sensations only fully experiences unpleasant sensations, like a person struck by two poisoned arrows. The two poisoned arrows are metaphors for the three sensations. Or they are experienced with a defiled mind, that is, due to greed, hatred, and delusion. Or they are experienced correspondingly, that is, due to the suffering of birth, etc. In this way, due to the supreme (intense) suffering of the present life, and due to the various defilements of the present life, and also due to what is to come in future lives...
有苦故。由是諸處受其染惱。心解脫者。應知一切與上相違。此差別者。具領三受。又若有受于依止中生已破壞消散不住。速歸遷謝不經多時。相似相續而流轉者。應觀此受猶若旋風。若有諸受少時經停相似相續不速變壞而流轉者。應觀此受如客舍中羈旅色類。又彼諸受自性所依染凈品別。當知名受品類差別。有味受者諸世間受。無味受者諸出世受。依耽嗜受者于妙五欲諸染污受。依出離受者。即是一切出離遠離所生諸善定不定地俱行諸受。
又諸苦受一切眾生現知是苦。不假成立。所餘二受。由二因緣。應知是苦。非苦樂受。及能隨順此受諸行。由無常故。應知是苦。所有樂受。及能隨順此受諸行。變壞法故。應知是苦。由此道理。當知諸受皆悉是苦。
又彼諸受應知略有三種寂靜。一由依止上定地故。下地諸受皆得寂靜。二由暫時不現行故。而得寂靜。三由當來究竟不轉。而得寂靜。當知此中暫時不行。名為寂靜。令其究竟成不行法。名為止息。樂言論者。廣生言論。染污樂欲展轉發起種種論。說名為語言。即此語言若正證入初靜慮定。即便寂靜。又粗尋伺能發語言。諸未得定。或有已得還從定起能發語言。非正在定。正在定者。雖有微細尋伺隨轉。而不能發所有語言。是故此位說名一切語言寂靜。
【現代漢語翻譯】 現代漢語譯本 有苦的緣故。因此在各種境地受到染污和煩惱。心得到解脫的人，應當知道一切與上述情況相反。這種差別在於，他們完全領會三種感受（苦受、樂受、非苦樂受）。 此外，如果有些感受在依止處產生后，隨即破壞、消散，不能持久，迅速流逝，不經歷很長時間，只是相似的相續而流轉，應當觀察這種感受就像旋風一樣。 如果有些感受短時間停留，相似相續，不會迅速變壞而流轉，應當觀察這種感受如同客舍中的旅客一樣。 還有那些感受，根據其自性所依的染污或清凈的品類差別，應當知道感受的品類也有差別。有味道的感受是世間的感受，沒有味道的感受是出世間的感受。依于耽著的感受，是指對於美妙的五欲（色、聲、香、味、觸）的各種染污的感受。依于出離的感受，就是一切出離、遠離所產生的各種善的禪定和不定地（欲界、色界、無色界）相應的各種感受。 此外，一切眾生都知道苦受是苦，不需要特別說明。其餘兩種感受（樂受和非苦樂受），由於兩種原因，應當知道也是苦。非苦樂受以及能夠隨順這種感受的各種行（心理活動），因為無常的緣故，應當知道是苦。所有樂受以及能夠隨順這種感受的各種行，因為是變壞之法，應當知道是苦。由於這個道理，應當知道一切感受都是苦。 此外，應當知道各種感受略有三種寂靜。第一種是由於依止上層的禪定境界，下層的各種感受都能得到寂靜。第二種是由於暫時不現行，而得到寂靜。第三種是由於將來究竟不再生起，而得到寂靜。應當知道，這裡所說的暫時不行，叫做寂靜；使其究竟成為不行之法，叫做止息。喜歡談論的人，廣泛地產生言論，染污的快樂慾望不斷地引發各種論說，這叫做語言。這種語言如果真正證入初禪定，就會寂靜。此外，粗的尋伺（粗略的思考）能夠引發語言，那些沒有得到禪定，或者已經得到禪定又從禪定中出來的人能夠引發語言，但正在禪定中的人不能引發語言。正在禪定中的人，即使有微細的尋伺隨之運轉，也不能發出任何語言。因此，這個狀態叫做一切語言寂靜。
【English Translation】 English version It is because of suffering. Therefore, in various places, one is subject to defilement and affliction. Those whose minds are liberated should know that everything is contrary to the above. The difference is that they fully comprehend the three feelings (suffering, pleasure, and neither-suffering-nor-pleasure). Furthermore, if some feelings arise in a state of dependence, then are destroyed, dissipate, and do not last, but quickly pass away, not lasting long, but flowing in a similar continuum, one should observe these feelings as if they were a whirlwind. If some feelings remain for a short time, flowing in a similar continuum without quickly changing or decaying, one should observe these feelings as if they were travelers in a guest house. Moreover, those feelings, according to the differences in their nature, basis, and whether they are defiled or pure, one should know that there are different kinds of feelings. Feelings with flavor are worldly feelings; feelings without flavor are supramundane feelings. Feelings based on craving refer to the various defiled feelings towards the wonderful five desires (form, sound, smell, taste, and touch). Feelings based on renunciation are all the various good meditative and non-meditative feelings associated with detachment and separation arising from the desire realm, form realm and formless realm. Furthermore, all beings know that suffering is suffering, and it does not need to be established. The remaining two feelings (pleasure and neither-suffering-nor-pleasure) should be known as suffering for two reasons. Neither-suffering-nor-pleasure, and the various activities (mental activities) that accompany this feeling, should be known as suffering because they are impermanent. All pleasurable feelings, and the various activities that accompany this feeling, should be known as suffering because they are subject to change and decay. For this reason, one should know that all feelings are suffering. Furthermore, one should know that there are roughly three kinds of tranquility for these feelings. The first is that by relying on higher meditative states, the various feelings of the lower realms can be tranquilized. The second is that they are tranquilized because they are temporarily not manifest. The third is that they are tranquilized because they will ultimately not arise in the future. One should know that temporarily not arising is called tranquility; causing them to ultimately become non-arising is called cessation. Those who enjoy talking widely generate speech, and defiled pleasurable desires continuously give rise to various discussions, which are called language. If this language is truly realized in the first dhyana (meditative state), it will become tranquil. Furthermore, coarse vitarka (initial application of thought) and vicara (sustained application of thought) can give rise to language. Those who have not attained dhyana, or those who have attained dhyana but have arisen from it, can give rise to language, but those who are currently in dhyana cannot give rise to language. Those who are currently in dhyana, even if there are subtle vitarka and vicara operating, cannot utter any language. Therefore, this state is called the tranquility of all language.
是名第二義門差別。又瑜伽師。于貪瞋癡深見過患。安住領納貪瞋癡等離系諸受。數數遍知數數斷滅貪瞋癡等故。說其心於貪瞋癡離染解脫。
又由七行。于諸受中觀受七相。謂觀諸受自性故。現在流轉還滅因緣故。當來流轉因緣故。當來還滅因緣故。雜染因緣故。清凈因緣故。及清凈故。
複次嗢拖南曰。
受生起劣等 諸受相差別 見等為最勝 知差別問記
一切有情應斷諸受。略由三緣而得生起。一者欲緣。謂于未來世。二者尋緣。謂於過去世。三者觸緣。謂于現在世現前境界。云何名為一切有情。謂有情眾略有八種。一在家眾。二出家眾。三于諸欲未離貪眾。四于諸欲已離貪眾。五于初靜慮未離貪眾。六于初靜慮已離貪眾。七從此已上乃至非想非非想處未得離貪諸外道眾能入世間定。具足於邪見乃至邪解脫智者。八住內法眾能入世間定。具足於正見乃至正解脫智者。及住內法眾能入出世定者。由此八眾依能領納諸受遍知。應知普攝諸有情眾。又在家眾或出家眾于諸欲中未離貪者。由三因緣。諸染污受而得生起。一由染著力。二由作意力。三由境界力。當知此中諸在家者。追求諸欲。為受用故。發生欲樂。由染著力。即此非理思惟先時曾所領受。由作意力。于現前境現在受用。由
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的第二種義門差別。此外，瑜伽師對於貪、嗔、癡的深重過患有深刻的認識，安住于領納貪、嗔、癡等遠離繫縛的感受，通過反覆遍知和斷滅貪、嗔、癡等煩惱，因此說他的心對於貪、嗔、癡已經離染解脫。
又通過七種行相，在各種感受中觀察感受的七種相狀。即觀察諸受的自性，現在流轉和還滅的因緣，未來流轉的因緣，未來還滅的因緣，雜染的因緣，清凈的因緣，以及清凈本身。
其次，偈頌說：
『受的生起、低劣和相等，諸受的相狀差別，見解等最為殊勝，知曉差別並記住。』
一切有情都應該斷除各種感受。大致通過三種因緣而生起：一是欲緣（指對於未來世的貪慾），二是尋緣（指對於過去世的回憶），三是觸緣（指對於現在世現前境界的接觸）。什麼叫做一切有情呢？有情眾生大致有八種：一是在家眾，二是出家眾，三是對諸欲尚未離貪的眾生，四是對諸欲已經離貪的眾生，五是對初禪尚未離貪的眾生，六是對初禪已經離貪的眾生，七是從此以上乃至非想非非想處尚未離貪的諸外道眾生，他們能夠進入世間禪定，具備邪見乃至邪解脫智者，八是安住于內法（指佛教）的眾生，他們能夠進入世間禪定，具備正見乃至正解脫智者，以及安住于內法的眾生，他們能夠進入出世間禪定。由此八種眾生，依據能夠領納的各種感受進行遍知。應當知道，這普遍涵蓋了所有的有情眾生。又在家眾或出家眾，對於各種慾望尚未離貪的人，由於三種因緣，各種染污的感受得以生起：一是由於染著力，二是由於作意力，三是由於境界力。應當知道，這些在家之人，爲了受用而追求各種慾望，從而產生欲樂，這是由於染著力。對於先前曾經領受過的感受進行非理性的思惟，這是由於作意力。對於現前境界進行現在的受用，這是由於
【English Translation】 English version: This is called the second difference in the gate of meaning. Furthermore, the Yogācāra (瑜伽師 - practitioner of Yoga) deeply understands the profound faults of greed (貪 - lobha), hatred (瞋 - dvesha), and delusion (癡 - moha), abiding in the reception of feelings that are free from the bondage of greed, hatred, and delusion. Because they repeatedly and thoroughly know and repeatedly extinguish greed, hatred, and delusion, it is said that their mind is liberated from defilement with respect to greed, hatred, and delusion.
Moreover, through seven aspects, they observe the seven characteristics of feelings among all feelings. That is, they observe the self-nature of feelings, the causes and conditions for present arising, flowing, and ceasing; the causes and conditions for future arising; the causes and conditions for future ceasing; the causes and conditions for defilement; the causes and conditions for purification; and purification itself.
Next, the summary verse (嗢拖南 - udāna) says:
'The arising, inferiority, and equality of feelings; the differences in the characteristics of feelings; views, etc., are the most excellent; know the differences and remember.'
All sentient beings (有情 - sattva) should abandon all feelings. They arise mainly from three causes: first, desire (欲 - kāma) as a condition, referring to the future; second, thought (尋 - vitarka) as a condition, referring to the past; and third, contact (觸 - sparśa) as a condition, referring to the present, immediate realm. What is meant by 'all sentient beings'? Sentient beings are roughly of eight kinds: first, householders (在家眾 - gṛhastha); second, renunciants (出家眾 - pravrajita); third, those who have not yet abandoned greed for desires; fourth, those who have already abandoned greed for desires; fifth, those who have not yet abandoned greed in the first dhyāna (初靜慮 - prathama-dhyāna); sixth, those who have already abandoned greed in the first dhyāna; seventh, those non-Buddhist (外道 - tīrthika) groups from this point upwards, up to the realm of neither perception nor non-perception (非想非非想處 - naiva-saṃjñā-nāsaṃjñāyatana), who have not attained freedom from greed, who can enter mundane samādhi (世間定 - laukika-samādhi), and who possess wrong views (邪見 - mithyā-dṛṣṭi) up to wrong liberation-wisdom (邪解脫智 - mithyā-vimukti-jñāna); eighth, those who abide in the inner Dharma (內法 - antar-dharma), who can enter mundane samādhi, and who possess right views (正見 - samyag-dṛṣṭi) up to right liberation-wisdom (正解脫智 - samyag-vimukti-jñāna), and those who abide in the inner Dharma and can enter supramundane samādhi (出世定 - lokottara-samādhi). Through these eight groups, one should know that all sentient beings are universally encompassed, based on the various feelings they are capable of receiving and thoroughly knowing. Furthermore, householders or renunciants who have not abandoned greed for various desires give rise to defiled feelings through three causes: first, through the power of attachment (染著力 - rāga-bala); second, through the power of attention (作意力 - manaskāra-bala); and third, through the power of the object (境界力 - viṣaya-bala). It should be known that these householders pursue various desires for the sake of enjoyment, thereby generating pleasurable feelings of desire (欲樂 - kāma-sukha). This is due to the power of attachment. They irrationally think about what they have previously experienced, which is due to the power of attention. They presently enjoy the immediate realm, which is due to
境界力。應知如是補特伽羅欲尋觸緣。由現行故。皆不寂靜。以此為緣發生三受。又由最初染污欲尋觸現行故。領納彼緣所生諸受。若彼生已染著不捨。亦不除遣。如是彼受長時相續隨轉不絕不得寂靜。不寂靜緣長時相續領納諸受。又彼欲等由其最初長時相續恒現行故。彼緣彼品所有煩惱墮在相續未永斷故。即說名為不寂靜緣。是名第二義門差別。若諸出家未離貪者。由於諸欲能棄捨故。其染著力所攝受欲。雖得寂靜。作意境界力所攝受若尋若觸而未寂靜。由是因緣。彼于觸處於尋對治。未善修故。一切離欲皆未作故。于曾受境。非理作意。尋思現行。于諸勝妙現前境界。有觸現行。若於尋思深見過失。于彼對治已善修故。一切離欲未盡作故。欲如前說。已得寂靜。由是因緣。尋亦寂靜。唯觸獨一未得寂靜。若勝妙境現在前時。諸染污觸便復生起。若於諸欲已離貪者。當知一切皆得寂靜。是名一種義門差別。復有一類。于諸欲中未離貪者。由於諸欲所有貪慾未永斷故。諸尋染觸未永斷故。由是一切皆未寂靜。若於諸欲貪慾。已斷證初靜慮。欲已寂靜。尋未寂靜。于初靜慮已離貪者。乃至非想非非想處未離貪者。二已寂靜觸未寂靜。超過有頂一切寂靜。是名第二義門差別。若諸外道能入世間定。具足於邪見乃至邪解脫智
【現代漢語翻譯】 現代漢語譯本 境界力。應當知道，像這樣的補特伽羅（指人）想要尋求觸緣，由於（煩惱）現行的緣故，一切都不寂靜。以這個為因緣，會發生三種感受。又由於最初染污的欲尋觸現行的緣故，領納由彼緣所生的各種感受。如果這些感受產生后，就染著不捨棄，也不去除掉，這樣，這些感受就會長時間相續不斷地運轉，無法得到寂靜。不寂靜的因緣導致長時間相續不斷地領納各種感受。而且，這些欲等煩惱，由於最初長時間相續不斷地現行的緣故，彼緣彼品的所有煩惱都落在相續中，沒有被永遠斷除，所以就叫做不寂靜的因緣。這是第二種義門差別。 如果那些出家但還沒有離開貪慾的人，由於能夠捨棄各種慾望，被染著力所攝受的慾望，雖然可以得到寂靜，但被作意境界力所攝受的尋和觸卻沒有寂靜。由於這個原因，他們對於觸處和尋的對治，沒有好好地修習，一切離欲都沒有做到，對於曾經感受過的境界，進行不如理的作意，尋思現行。對於各種殊勝美妙的現前境界，有觸的現行。如果對於尋思深深地看到過失，對於它的對治已經好好地修習，一切離欲還沒有完全做到，慾望如前面所說，已經得到寂靜。由於這個原因，尋也寂靜了，只有觸單獨沒有得到寂靜。如果殊勝美妙的境界現在眼前的時候，各種染污的觸便又會生起。如果對於各種慾望已經離開了貪慾，應當知道一切都得到了寂靜。這是第一種義門差別。 還有一類人，對於各種慾望還沒有離開貪慾，由於對於各種慾望的所有貪慾沒有永遠斷除的緣故，各種尋和染觸也沒有永遠斷除的緣故，因此一切都沒有寂靜。如果對於各種慾望的貪慾已經斷除，證得了初禪，慾望已經寂靜，尋還沒有寂靜。對於初禪已經離開了貪慾的人，乃至對於非想非非想處還沒有離開貪慾的人，（慾望和尋）二者已經寂靜，觸還沒有寂靜。超過有頂天（指非想非非想處），一切都寂靜了。這是第二種義門差別。 如果各種外道能夠進入世間的禪定，具足邪見乃至邪解脫智。
【English Translation】 English version The power of realm. It should be known that such Pūdgala (person) desires to seek contact as a condition. Due to the present activity (of afflictions), everything is not tranquil. Because of this condition, three kinds of feelings arise. Also, due to the initial defiled desire-seeking-contact being presently active, they experience the various feelings arising from that condition. If, after these feelings arise, they are attached to them and do not abandon or eliminate them, then these feelings will continue to turn for a long time without ceasing, and they will not attain tranquility. The condition of non-tranquility leads to the continuous experiencing of various feelings for a long time. Moreover, these desires and so on, due to their initial long-term continuous activity, all the afflictions related to that condition and its category fall into the continuum and are not permanently severed. Therefore, it is called the condition of non-tranquility. This is the second kind of difference in the gate of meaning. If those who have left home but have not yet abandoned greed, because they can abandon various desires, the desires that are embraced by the power of attachment, although they can attain tranquility, the seeking and contact embraced by the power of intentional realm are not tranquil. Because of this reason, they have not well cultivated the antidotes to contact and seeking, and all abandonment of desire has not been accomplished. They engage in inappropriate attention to the objects they have experienced, and seeking and thinking are presently active. Contact is presently active in the various excellent and wonderful present realms. If they have deeply seen the faults of seeking and thinking, and have well cultivated their antidotes, but all abandonment of desire has not been completely accomplished, then desire, as mentioned before, has attained tranquility. Because of this reason, seeking is also tranquil, but only contact alone has not attained tranquility. If excellent and wonderful realms are present, then various defiled contacts will arise again. If they have abandoned greed for various desires, it should be known that everything has attained tranquility. This is the first kind of difference in the gate of meaning. There is also a category of people who have not abandoned greed for various desires. Because the greed for various desires has not been permanently severed, the various seeking and defiled contacts have not been permanently severed. Therefore, everything is not tranquil. If the greed for various desires has been severed and they have attained the first Dhyāna (meditative state), desire has become tranquil, but seeking has not become tranquil. For those who have abandoned greed for the first Dhyāna, up to those who have not abandoned greed for the realm of neither perception nor non-perception, the two (desire and seeking) have become tranquil, but contact has not become tranquil. Transcending the peak of existence (referring to the realm of neither perception nor non-perception), everything is tranquil. This is the second kind of difference in the gate of meaning. If various heretics can enter worldly Samādhi (meditative concentration), possessing wrong views up to wrong liberation wisdom.
者。由彼為緣生起諸受。于彼染著。又由彼品煩惱隨縛。即由如是不寂靜緣。諸受生起。若住內法能入世間定。具足於正見乃至正解脫智者。由彼為緣。生起諸受。于彼染著。又由彼品煩惱隨縛。即由如是不寂靜緣。諸受生起。又住內法。能入出世定者。若依向道轉。自事未究竟。所有諸欲未得為得。未證為證。未觸為觸。作是希望。我於是處何時當得。廣說如前。彼未寂靜。由是為緣。彼于爾時諸受生起。若於自事已得究竟彼欲寂靜。由寂靜緣。便有第一寂靜無上諸受生起。彼於一切所有諸受出離方便。如實了知。是故如前于第一義諸沙門中。許為沙門。諸梵志中許為梵志。若不了知。于彼一切皆不忍許。當知此中一切諸受無有差別。皆觸為緣。又即此緣欲。亦為緣尋。亦為緣境界。愚癡所攝無明亦為其緣。如是一切不正思惟。及墮相續彼品煩惱以為其集。由此滅故。彼亦隨滅。正見等道當知說名能趣滅行。
複次于遠離喜身作證住諸聖弟子。能斷五法。能修五法。令得圓滿。應知如前三摩呬多地廣辨其相。又喜樂舍劣中勝品。謂在欲界及四靜慮。如其所應。當知其相。又在第四靜慮地。舍一切過患。皆遠離故。名善清凈。若此上舍復可立為勝無愛味。
複次由十種相。當知諸受所有差別。一勝義差別
。二流轉所依差別。三自相差別。四盡所有性差別。五自相品類差別。六流轉門差別。七雜染門差別。八所治能治差別。九時差別。十剎那展轉生起差別。此中或有無開覺者。作如是言。受唯有二。一苦。二樂。雖復說有不苦不樂。然唯苦樂。無性所顯。是故世尊。即依如是苦樂寂靜。假設為有。世尊為欲開曉彼故。說如是言。樂有二種。所謂欲樂及遠離樂。此遠離樂復有三種。一者劣樂。二者中樂。三者勝樂。劣樂者。謂無所有處已下。中樂者。謂第一有。勝樂者。謂想受滅。既有是理。樂受亦得說為寂靜。謂在初二三靜慮中。非苦樂受亦名寂靜。謂在第四靜慮已上乃至有頂。一切受無亦名寂靜。謂在滅定。然佛世尊。約第一義說有三種最寂靜樂。謂諸苾芻心於其貪離染解脫。如於其貪于瞋于癡。當知亦爾。如是一切總為三樂。一者應遠離樂。二者應修習有上住樂。三者最極究竟解脫無上住樂。應遠離樂者。謂諸欲樂。應修習樂者。謂初靜慮乃至有頂諸所有樂。有上住樂者。謂滅盡定。此亦名為應修習樂。最極究竟解脫無上住樂者。謂如前說三最勝樂。非據受樂說。滅盡定以為有樂。然斷受樂說名為樂。又勝住樂與樂相似。又即依此有樂可得說名為樂。謂如有一。從此定起有所領受。作如是言。我已多住如是如是色
類最勝寂靜樂住。由依此故。說名有樂。
複次若有苾芻。依止如是色類見聞及樂想有。無間隨得諸漏永盡。當知此見名最勝見。乃至此有名最勝有。從無我見。不更尋求其餘勝見。謂無常見。即此無間隨得漏盡。是故此見名最勝見。依止此見。復由四門。方能隨得諸漏永盡。一或從他聽聞正法。二或依四現法樂住。三或依止三種想定。謂從空無邊處乃至無所有處。四或天有或在人有。是故此聞于其餘聞。此樂於其餘樂。此想于其餘想。此有于其餘有。說為最勝。
複次由遍了知應遍知事。于其苦諦得遍解脫。于其集諦得勝解脫。于其滅諦能正作證。于其道諦能正修習。正於苦邊能隨得者。謂于苦諦得遍解脫。于諸漏盡能隨得者。謂于集諦得勝解脫。應厭應離應解脫者。謂于滅諦能正作證。于無常等隨觀住者。謂于道諦能正修習。又由十相應當了知境事差別。一者已生諸行系屬命根住因差別。二者有色無色諸行展轉相依住立流轉差別。三者無色諸行無常法性入門差別。四者心諸雜染依處差別。五者一切諸行一切品類總皆是苦差別。六者凈不凈業果受用門差別。七者有喜樂識所行邊際差別。八者愛恚依處差別。九者喜樂執藏有情生處安住邊際差別。十者墮往惡趣依處邊際差別。又清凈品應得應修事增上故。
【現代漢語翻譯】 現代漢語譯本： 最殊勝的寂靜安樂住處。因為依靠這個的緣故，所以稱為有安樂。
再者，如果有比丘，依靠像這樣對色（Rupa，物質、形態）類的見聞以及安樂的想法，沒有間隔地隨之獲得諸漏（Asava，煩惱）的永遠斷盡，應當知道這種見解名為最殊勝的見解，乃至這種存在名為最殊勝的存在。從無我見（Anatta-ditthi，認為沒有永恒不變的「我」的見解）出發，不再尋求其他的殊勝見解，即是無常見（Anicca，一切事物都是無常變化的）。就在這無我見之後，沒有間隔地隨之獲得煩惱的斷盡。因此，這種見解名為最殊勝的見解。依靠這種見解，再通過四種途徑，才能隨之獲得諸漏的永遠斷盡：一是或者從他人那裡聽聞正法（Saddharma，正確的佛法）；二是或者依靠四種現法樂住（Dittadhammasukhavihari，在當下體驗快樂的四種禪定狀態）；三是或者依靠三種禪定，即從空無邊處（Akasanancayatana，超越物質形式的禪定）乃至無所有處（Akincannayatana，沒有任何東西存在的禪定）；四是或者天界有，或者人間有。因此，這種聽聞相對於其他的聽聞，這種安樂相對於其他的安樂，這種想法相對於其他的想法，這種存在相對於其他的存在，被稱為最殊勝。
再者，由於普遍了知應該普遍了知的事物，對於苦諦（Dukkha-sacca，關於痛苦的真理）得到普遍的解脫，對於集諦（Samudaya-sacca，關於痛苦根源的真理）得到殊勝的解脫，對於滅諦（Nirodha-sacca，關於痛苦止息的真理）能夠如實地作證，對於道諦（Magga-sacca，關於通往痛苦止息的道路的真理）能夠如實地修習。正確地在苦的邊際能夠隨之獲得的人，是指對於苦諦得到普遍的解脫。對於諸漏的斷盡能夠隨之獲得的人，是指對於集諦得到殊勝的解脫。應該厭離、應該脫離、應該解脫的人，是指對於滅諦能夠如實地作證。對於無常等等隨之觀察安住的人，是指對於道諦能夠如實地修習。又由於十種相應，應當了知境界事物的差別：一是已經產生的諸行（Sankhara，因緣和合的事物）系屬於命根（Jivitindriya，生命力）的住因差別；二是有色（Rupa，物質）無色（Arupa，非物質）諸行輾轉相互依靠住立流轉的差別；三是無色諸行的無常法性入門的差別；四是心的各種雜染（Samkilesa，煩惱）所依之處的差別；五是一切諸行一切品類總的來說都是痛苦的差別；六是清凈不清凈業（Karma，行為）的果報受用之門的差別；七是有喜樂識（Somanassa，快樂的意識）所行邊際的差別；八是愛（Tanha，渴愛）和恚（Dosa，嗔恨）所依之處的差別；九是喜樂執藏的有情（Satta，眾生）生處安住邊際的差別；十是墮落前往惡趣（Duggati，不好的去處）所依之處的邊際差別。又因為清凈品應該得到應該修習的事物增上的緣故。
【English Translation】 English version: The most supreme abode of tranquil joy. Because of relying on this, it is said to be with joy.
Furthermore, if there is a Bhikshu (monk), relying on such sights and sounds and thoughts of joy related to the category of Rupa (form, materiality), without interval, he attains the complete exhaustion of all Asavas (influxes, defilements). Know that this view is called the most supreme view, even this existence is called the most supreme existence. Starting from the view of Anatta (non-self), one no longer seeks other supreme views, namely the view of Anicca (impermanence). Immediately after this, one attains the exhaustion of defilements. Therefore, this view is called the most supreme view. Relying on this view, and through four means, one can attain the complete exhaustion of all defilements: first, by hearing the Saddharma (true Dharma) from others; second, by relying on the four Dittadhammasukhavihari (abidings in happiness in the present life); third, by relying on the three Samapattis (attainments), namely from Akasanancayatana (sphere of infinite space) to Akincannayatana (sphere of nothingness); fourth, either in the heavens or in the human realm. Therefore, this hearing is said to be the most supreme compared to other hearings, this joy compared to other joys, this thought compared to other thoughts, this existence compared to other existences.
Furthermore, by fully understanding what should be fully understood, one attains complete liberation from Dukkha-sacca (the truth of suffering), one attains superior liberation from Samudaya-sacca (the truth of the origin of suffering), one can rightly realize Nirodha-sacca (the truth of the cessation of suffering), and one can rightly cultivate Magga-sacca (the truth of the path to the cessation of suffering). One who can rightly attain the edge of suffering is one who attains complete liberation from Dukkha-sacca. One who can attain the exhaustion of all defilements is one who attains superior liberation from Samudaya-sacca. One who should be disgusted, should be detached, should be liberated is one who can rightly realize Nirodha-sacca. One who abides in contemplation of Anicca (impermanence) etc., is one who can rightly cultivate Magga-sacca. Moreover, due to ten correspondences, one should understand the differences in the objects of experience: first, the differences in the causes of the already arisen Sankharas (conditioned things) being bound to the Jivitindriya (life force); second, the differences in how Rupa (form) and Arupa (formless) phenomena mutually depend on each other for their existence, establishment, and flow; third, the differences in the entry points of the impermanent nature of Arupa (formless) phenomena; fourth, the differences in the locations where the mind's various Samkilesas (defilements) reside; fifth, the differences in how all phenomena, in all categories, are generally suffering; sixth, the differences in the ways of experiencing the results of pure and impure Karma (actions); seventh, the differences in the boundaries of what is experienced by Somanassa (pleasant consciousness); eighth, the differences in the locations where Tanha (craving) and Dosa (aversion) reside; ninth, the differences in the boundaries of the birth places and abodes of Satta (beings) who cling to joy and pleasure; tenth, the differences in the boundaries of the places where one falls and goes to Duggati (evil destinies). Furthermore, because of the increase in things that should be attained and should be cultivated in the category of purity.
當知有餘十種差別。一者善法無間修習增上無逸差別。二者心慧解脫依止差別。三者勝三摩地邊際差別。四者於一切境繫縛其心邊際差別。五者解脫方便差別。六者解脫差別。七者等覺真義差別。八者現等覺後於三學中受學差別。九者正學已學現法樂住差別。十者證聖神通廣行差別。
複次即依如上所說差別。應生問論。摽舉者。謂由未了義理。記別者。謂由已了義理。當知此中由四因緣。能請問者不應與言。由四因緣。能記別者不應與言。前四種者。一于現量。二于應理。三于其因。四于非因。謂等示現時而不領解。比度分別正施設時。而不領解。汝自修行自然當了。而不領解。正智論者。親自演說由此至教。亦不領解。是故於此能請問者。不應與言。后四種者。謂一切行皆是無常。一切諸法皆無有我。一切生處皆不可樂。凈不凈業終無失壞。是一向記。故思造業當受于苦。此非一向。獲得于舍。于現法中定般涅槃。亦非一向。若有問言造作業已往善趣不。應反詰云汝問何業。若有問言修習道已得涅槃不。應反詰云汝問何道。為是世間。為出世間。置記論者。謂依一切所有見趣。如是四種正答問者。名善能記。應可與言。與此相違。不應與言。
複次諸佛如來有二記別。一共外道。二者不共。共外道者
【現代漢語翻譯】 現代漢語譯本：應當知道還有其餘十種差別：第一，善法無間修習增上無逸的差別。第二，心慧解脫依止的差別。第三，殊勝三摩地邊際的差別。第四，對於一切境界繫縛其心的邊際差別。第五，解脫方便的差別。第六，解脫的差別。第七，等覺真義的差別。第八，現等覺後於三學中受學的差別。第九，正學已學現法樂住的差別。第十，證聖神通廣行的差別。 再次，就依據如上所說的差別，應當產生問論。『摽舉』是指由於未了解義理。『記別』是指由於已經瞭解義理。應當知道這裡有四種因緣，能夠請問的人不應該與他解答。有四種因緣，能夠記別的人不應該與他解答。前四種情況是：第一，對於現量（直接感知）不理解。第二，對於應理（合乎邏輯的推理）不理解。第三，對於其因（原因）不理解。第四，對於非因（非原因）不理解。意思是說，在平等示現時而不領會理解。在通過比度分別正確施設時，而不領會理解。『你自身修行自然應當瞭解』，而不領會理解。正智論者親自演說，由此達到教義，也不領會理解。因此，對於這種情況能夠請問的人，不應該與他解答。后四種情況是：說『一切行皆是無常』，『一切諸法皆無有我』，『一切生處皆不可樂』，『凈不凈業終無失壞』，這是一向記（絕對的斷言）。說『如果思造業，應當承受痛苦』，這不是一向記。說『獲得于舍（放下），于現法中必定般涅槃（完全的解脫）』，也不是一向記。如果有人問：『造作業後會往生善趣嗎？』應該反問說：『你問的是什麼業？』如果有人問：『修習道后能得到涅槃嗎？』應該反問說：『你問的是什麼道？』是世間的道，還是出世間的道？置記論者，是指依據一切所有見趣（各種見解和傾向）。像這樣的四種正確回答問題的人，稱為善於記別，應該可以與他解答。與此相反的情況，不應該與他解答。 再次，諸佛如來有兩種記別（預言或解答）：一種是共外道（與其他學派共有），另一種是不共（獨特的）。共外道的是...
【English Translation】 English version: Know that there are ten further distinctions: First, the distinction of diligently cultivating and increasing diligence in wholesome dharmas without interruption. Second, the distinction of relying on the liberation of mind and wisdom. Third, the distinction of the limits of superior samadhi (state of meditative consciousness). Fourth, the distinction of the limits of binding the mind to all objects. Fifth, the distinction of means of liberation. Sixth, the distinction of liberation. Seventh, the distinction of the true meaning of complete enlightenment (samyak-sambodhi). Eighth, the distinction of learning in the three trainings (sila, samadhi, prajna) after attaining complete enlightenment. Ninth, the distinction of dwelling in the bliss of the present life, having correctly learned and practiced. Tenth, the distinction of extensively practicing the supernormal powers of a saint. Furthermore, based on the distinctions mentioned above, questions and discussions should arise. 'Pointing out' refers to not understanding the meaning. 'Discriminating' refers to already understanding the meaning. Know that in this context, there are four reasons why one should not answer those who are able to ask questions, and four reasons why one should not answer those who are able to discriminate. The first four situations are: First, not understanding direct perception (pratyaksha). Second, not understanding logical reasoning (yukti). Third, not understanding the cause (hetu). Fourth, not understanding the non-cause (ahetu). This means that one does not comprehend when things are shown equally. One does not comprehend when correctly establishing things through comparison and discrimination. One does not comprehend when told, 'You will naturally understand through your own practice.' One does not comprehend even when the proponents of correct wisdom personally explain, thereby reaching the teachings. Therefore, one should not answer those who are able to ask questions in these situations. The latter four situations are: Saying 'All conditioned things are impermanent (anitya),' 'All dharmas are without self (anatman),' 'All places of birth are undesirable,' 'Pure and impure actions are never lost,' these are absolute assertions (ekantika). Saying 'If one thinks and creates karma (action), one should endure suffering,' this is not an absolute assertion. Saying 'Having attained renunciation (tyaga), one will definitely attain complete nirvana (parinirvana) in this life,' this is also not an absolute assertion. If someone asks, 'Will one be reborn in a good realm after creating karma?' one should ask in return, 'What karma are you asking about?' If someone asks, 'Will one attain nirvana after practicing the path?' one should ask in return, 'What path are you asking about?' Is it a worldly path or a supramundane path? Those who establish discriminations based on all views and tendencies are called good at discriminating and should be answered. One should not answer those in the opposite situations. Furthermore, the Tathagatas (Buddhas) have two kinds of predictions or answers (vyakarana): one is common to other schools (tirthika), and the other is uncommon (asadharana). The one common to other schools is...
。記諸弟子當生處等。言不共者。終不記別。有生者。等有二識火熾然所依。一微細愛。二粗名色。欲色二界愛所生識名色為依。愛若止息乃至壽量其識相續隨轉而住。若無色界愛所生識。但緣其名而得住立。愛若斷滅乃至壽量其識相續隨轉而住。又於色界此愛為依生中有識。即愛為依令于中有般涅槃者暫爾安住。此愛若斷即于爾時其識謝滅。復有二種意所生身。一者色界意所生身。二無色界意所生身。謂由定地意門方便。而能整合。二生身故。又諸如來略有二種善避他論。一者能避定不應記作不定論。二者能避決定應記作不定論。如說喜樂色等義別如是。喜樂取等義別應知亦爾。
瑜伽師地論卷第九十六 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九十七
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事菩提分法擇攝第四之一
如是已說緣起食諦界擇攝。菩提分法擇攝。我今當說。總嗢拖南曰。
念住與正斷 神足及根力 覺道支息念 學證凈為后
別嗢拖南曰。
沙門沙門義 喜樂一切法 梵行數取趣 超二染為后
依四念住修習增上。由四因緣。應知內法有沙門道。及有究竟。外法決定無沙門道。亦無究竟
【現代漢語翻譯】 現代漢語譯本： 記錄諸位弟子應當出生的處所等等。所說『不共』，最終不作記別。有出生的，『等』有二識，如火熾燃所依之處：一是微細愛（tanha，渴愛），二是粗名（nama）。色界和無色界由愛所生的識，以名色為所依。愛如果止息，乃至壽命終了，其識相續隨之轉變而住。如果沒有愛所生的識，但緣于其名而能住立。愛如果斷滅，乃至壽命終了，其識相續隨之轉變而住。又於此愛為所依，生起中有識。即以愛為所依，令于中有入般涅槃者暫時安住。此愛如果斷滅，即于爾時其識謝滅。復有兩種意所生身：一者有意所生身，二者無意所生身。謂由定地意門方便，而能整合二生身故。又諸如來略有二種善於避免他人論難的方法：一者能避免必定不應記別而作不定論，二者能避免決定應記別而作不定論。如說喜樂色等意義差別，如是喜樂取等意義差別，應當知曉也是如此。
《瑜伽師地論》卷第九十六 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第九十七
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝事分中契經事菩提分法擇攝第四之一
如是已說緣起、食、諦、界擇攝。菩提分法擇攝，我今當說。總綱要說：
念住與正斷，神足及根力， 覺道支息念，學證凈為后。
分別綱要說：
沙門沙門義，喜樂一切法， 梵行數取趣，超二染為后。
依四念住修習增上，由四種因緣，應當知道內法有沙門道，及有究竟。外法決定沒有沙門道，也沒有究竟。
【English Translation】 English version: Record where all disciples should be born, etc. What is called 'uncommon' will ultimately not be recorded separately. Those who are born, 'etc.,' have two consciousnesses, like a fire blazing where it relies: one is subtle craving (tanha), and the other is coarse name (nama). The consciousness born from craving in the Form Realm and Formless Realm relies on name and form. If craving ceases, even until the end of life, its consciousness continues to transform and abide. If there is no consciousness born from craving, it can only abide by relying on its name. If craving is extinguished, even until the end of life, its consciousness continues to transform and abide. Furthermore, relying on this craving, the consciousness of the intermediate state arises. That is, relying on craving, those who enter Parinirvana in the intermediate state abide temporarily. If this craving is cut off, then at that time, its consciousness ceases. Again, there are two kinds of mind-born bodies: one is the body born from mind, and the other is the body not born from mind. They are integrated through the means of the mind-door in the meditative realm, thus forming two born bodies. Furthermore, the Tathagatas have two kinds of skillful methods for avoiding others' arguments: one is to avoid making an uncertain statement about what definitely should not be recorded, and the other is to avoid making an uncertain statement about what definitely should be recorded. Just as the difference in meaning between joy, pleasure, and form is explained, so too should the difference in meaning between joy, pleasure, and grasping be understood.
Yogācārabhūmi-śāstra, Scroll 96 Taishō Tripiṭaka, Volume 30, No. 1579, Yogācārabhūmi-śāstra
Yogācārabhūmi-śāstra, Scroll 97
Said by Bodhisattva Maitreya
Translated under Imperial Order by Tripiṭaka Master Xuanzang Selection of Bodhi-pakṣa-dharmas in the Section on Matters Gathered from Sūtras, Fourth of One
Having thus explained the selection of Dependent Origination, Food, Truths, and Realms, I will now explain the selection of Bodhi-pakṣa-dharmas. The general summary says:
Mindfulness and Right Exertion, Supernatural Powers, Roots, and Strengths, Enlightenment Limbs, Breath Mindfulness, Learning, Realization, and Purity as the End.
The separate summary says:
Śrāmaṇa, the Meaning of Śrāmaṇa, Joy, Pleasure, All Dharmas, Brahmacarya, Pudgala, Transcending the Two Defilements as the End.
Relying on the cultivation and increase of the Four Foundations of Mindfulness, due to four causes, it should be known that the inner Dharma has the path of a Śrāmaṇa and has ultimate attainment. The outer Dharma definitely has no path of a Śrāmaṇa and has no ultimate attainment.
。當知他論諸沙門道及以究竟。一切皆空。云何名為四種因緣。一者依止四處得四證智故。二者解脫四種外隨煩惱故。三者內法弟子與外道弟子不同品類故。四者內法大師與外道師不同品類故。云何名為內法沙門。謂諸沙門略有四種。一者勝道沙門。二者論道沙門。三者命道沙門。四者污道沙門。是四沙門若略若廣。如聲聞地已辯其相。內法道者。云何為道。謂八支聖道。若處施設八支聖道。是處施設污道。為后四種沙門。若有其道自行邪行。非生道器。由是因緣。容有污道。是故外法尚無污道。況得有餘。內法究竟者。云何究竟。謂斷諸取。諸取斷已。當來畢竟無復相續。云何名為依止四處。云何複名得四證智。謂四處者。一三結永斷蘇息處。二無退墮法勢力處。三定趣菩提種類處。四極七反有隨行處。依此四處。于佛法僧及於凈戒。得證凈智。云何名為解脫四種外隨煩惱。一者解脫現法外隨煩惱。二者解脫后法外隨煩惱。三者解脫展轉互相違戾所作外隨煩惱。四者解脫于諸聖諦不能宣說。不能覺悟。所作外隨煩惱。當知此中諸外道類闕念住故。其念忘失不正知住。領納諸受或樂或苦或非苦樂。於樂起染。于苦起恚。于非苦樂發起愚癡。如是名為第一現法外隨煩惱。彼由如是染恚癡故。以受為緣生後有愛。以愛為緣
【現代漢語翻譯】 現代漢語譯本：須知其他宗派的沙門之道以及他們所謂的究竟，一切皆是空虛的。什麼是四種因緣呢？一是依止四處而獲得四種證智的緣故；二是解脫四種外在的隨煩惱的緣故；三是內法弟子與外道弟子的品類不同的緣故；四是內法大師與外道師的品類不同的緣故。 什麼是內法沙門呢？所謂的沙門大致有四種：一是勝道沙門，二是論道沙門，三是命道沙門，四是污道沙門。這四種沙門，無論是簡略還是廣說，都已經在《聲聞地》中辨明了他們的相狀。內法之道是什麼呢？什麼是道呢？就是八支聖道。如果在某處施設八支聖道，那麼就在該處施設污道，爲了后四種沙門。如果他們所行的道是自行邪行，就不是生道的器皿。由於這個因緣，就可能存在污道。因此，外道甚至沒有污道，更何況其他的呢？ 內法的究竟是什麼呢？什麼是究竟呢？就是斷除諸取（Upadana，執取）。諸取斷除之後，將來畢竟不會再有相續。什麼是依止四處呢？又什麼是獲得四種證智呢？所謂的四處是：一是三結（Samyojana，身見、戒禁取見、疑）永遠斷除的蘇息處；二是不會退墮于正法的勢力處；三是必定趣向菩提的種類處；四是最多七次往返生死（七有）的隨行處。依止這四處，對於佛、法、僧以及清凈的戒律，獲得證凈智。 什麼是解脫四種外在的隨煩惱呢？一是解脫現世的外在隨煩惱；二是解脫來世的外在隨煩惱；三是解脫展轉互相違戾所造成的外在隨煩惱；四是解脫對於諸聖諦不能宣說、不能覺悟所造成的外在隨煩惱。應當知道，這些外道之類，由於缺少念住（Smrti-upasthana，四念住），他們的念頭忘失，不能以正知而住，領納諸受，或是樂受，或是苦受，或是非苦非樂受。對於樂受生起貪染，對於苦受生起嗔恚，對於非苦非樂受生起愚癡。這叫做第一種現世的外在隨煩惱。他們由於這樣的貪嗔癡，以受為緣而生起後有愛（Bhava-tanha，有愛），以愛為緣...
【English Translation】 English version: Know that the path of the Shramanas (ascetics) of other schools and what they call ultimate, are all empty. What are the four causes? First, it is because of relying on the four abodes to obtain the four wisdoms of realization; second, it is because of liberation from the four kinds of external secondary defilements; third, it is because the categories of disciples of the inner Dharma (Buddhadharma) are different from those of the outer paths; fourth, it is because the categories of masters of the inner Dharma are different from those of the outer paths. What are the Shramanas of the inner Dharma? The so-called Shramanas are roughly of four kinds: first, Shramanas of the superior path; second, Shramanas of the path of debate; third, Shramanas of the path of livelihood; fourth, Shramanas of the defiled path. These four kinds of Shramanas, whether briefly or extensively described, their characteristics have already been distinguished in the 'Hearer Grounds' (Śrāvakabhūmi). What is the path of the inner Dharma? What is the path? It is the Noble Eightfold Path. If the Noble Eightfold Path is established in a certain place, then the defiled path is established in that place, for the sake of the latter four kinds of Shramanas. If their path is self-willed and perverse, they are not vessels for generating the path. Because of this cause, there may be a defiled path. Therefore, the outer paths do not even have a defiled path, let alone anything else. What is the ultimate of the inner Dharma? What is the ultimate? It is the cutting off of all grasping (Upadana). Once all grasping is cut off, there will be no further continuity in the future. What is relying on the four abodes? And what is obtaining the four wisdoms of realization? The so-called four abodes are: first, the abode of complete cessation where the three fetters (Samyojana, self-view, attachment to rites and rituals, and doubt) are permanently cut off; second, the abode of the power of the Dharma where there is no falling back; third, the abode of the lineage that is certain to lead to Bodhi (enlightenment); fourth, the abode of those who at most return to the cycle of birth and death seven times (seven existences). Relying on these four abodes, one obtains the wisdom of pure faith in the Buddha, the Dharma, the Sangha, and pure precepts. What is liberation from the four kinds of external secondary defilements? First, it is liberation from the external secondary defilements of the present life; second, it is liberation from the external secondary defilements of the future life; third, it is liberation from the external secondary defilements caused by mutual contradiction; fourth, it is liberation from the external secondary defilements caused by the inability to proclaim or realize the Noble Truths. It should be known that these kinds of outer paths, because they lack mindfulness (Smrti-upasthana, the four foundations of mindfulness), their mindfulness is lost, and they do not abide with correct knowledge, experiencing feelings, whether pleasant, painful, or neither pleasant nor painful. They arise attachment to pleasant feelings, anger to painful feelings, and ignorance to neither pleasant nor painful feelings. This is called the first kind of external secondary defilement of the present life. Because of such greed, hatred, and delusion, they generate craving for future existence (Bhava-tanha) based on feeling, and based on craving...
發生諸取。有愛取故以取為緣成辦于有。廣說乃至。純大苦聚積集增長。如是名為第二后法外隨煩惱。又諸外道薩迦耶見以為根本種種見趣意各別故。彼此展轉互相違戾。是名第三外隨煩惱。又諸外道遍於一切四聖諦中。尚無有能施設其教。況當覺悟。是故彼于自師宗智雖得增上。而實無知墮無明趣。是名第四外隨煩惱。住內法者於是一切皆能解脫。云何內法弟子與外道弟子不同品類。謂外道弟子或墮有見常邊。或墮無見斷邊。長夜積集。深起藏護。由聞親近。由思染著。由修染著。內法弟子行處中行遠離二邊。云何內法大師與外道師不同品類。謂外道師於一切取。雖同宣說斷遍知論。而於諸取不能施設正斷遍知。由彼本契出家舍欲故。于欲取立斷遍知。非於自見自戒我語。若有與他諸餘沙門婆羅門等。見不同分。戒禁同分。彼于見取亦能隨分立斷遍知。非於戒禁我語二取。若有戒禁亦不同分。于戒禁取亦能隨分立斷遍知。其我語取於一切時。一切外道悉皆共有。是故外道于自於他。我語取中。皆不施設斷遍知論。又彼雖能分舍諸取。而於當來還復能取。未永斷故。如是外道于諸取中未全斷故。未永斷故。不得究竟。內法大師當知一切與上相違。如是應知內法大師與外道師不同品類。
複次依四念住修習增上。
【現代漢語翻譯】 現代漢語譯本： 由於愛取，所以產生各種執取（諸取）。因為有執取作為緣，成就了『有』（存在）。廣泛地說，乃至純粹巨大的苦聚集積增長。這被稱為第二種后法外隨煩惱。 此外，各種外道以薩迦耶見（身見，認為五蘊和合的身體是真實的我）為根本，見解和意趣各不相同，因此彼此之間互相違背。這被稱為第三種外隨煩惱。 而且，各種外道對於一切四聖諦（苦、集、滅、道）尚且沒有能力闡述其教義，更何況覺悟呢？因此，他們在自己宗派的智慧上雖然有所增長，但實際上是無知的，墮入無明的境地。這被稱為第四種外隨煩惱。住在內法（佛法）中的人，對於這一切都能夠解脫。 那麼，內法弟子與外道弟子在品類上有什麼不同呢？外道弟子或者墮入有見（常見）的邊見，或者墮入無見（斷見）的邊見，長久以來積聚、深深地藏匿和守護這些邊見，由於聽聞、親近、思惟而產生染著，由於修習而產生染著。內法弟子行於中道，遠離這兩種邊見。 那麼，內法大師與外道師在品類上有什麼不同呢？外道師雖然同樣宣說斷除和遍知一切執取，但對於各種執取不能正確地施設斷除和遍知。因為他們最初發心出家是爲了捨棄慾望，所以對於欲取（對慾望的執取）立下斷除和遍知，而不是對於自己的見取（對錯誤見解的執取）、戒禁取（對錯誤戒律的執取）和我語取（對『我』的語言的執取）。如果有人與其他的沙門（出家修行者）、婆羅門（祭司）等，見解不同，但戒律相同，那麼他們對於見取也能隨分隨力地立下斷除和遍知，而不是對於戒禁取和我語取這兩種執取。如果戒律也不同，那麼對於戒禁取也能隨分隨力地立下斷除和遍知。至於我語取，在任何時候，一切外道都是共同擁有的。因此，外道對於自己和他人的我語取，都不施設斷除和遍知的理論。 而且，他們雖然能夠暫時捨棄各種執取，但將來還會再次產生執取，因為沒有永遠斷除。像這樣，外道對於各種執取沒有完全斷除，沒有永遠斷除，所以不能達到究竟的解脫。內法大師應當知道一切都與上述情況相反。應當這樣理解內法大師與外道師在品類上的不同。 再者，依靠四念住（身念住、受念住、心念住、法念住）修習而增上。
【English Translation】 English version: Various grasping (諸取) arise because of craving-grasping (愛取). Because grasping is the condition, existence (有) is accomplished. Broadly speaking, even to the accumulation and increase of a purely great mass of suffering. This is called the second subsequent external affliction (后法外隨煩惱). Furthermore, various non-Buddhist schools (外道) take the view of self (薩迦耶見, sakkāya-ditthi, the view of a permanent self) as their root, and their views and intentions differ, thus they contradict each other. This is called the third external affliction. Moreover, various non-Buddhist schools are not even able to expound their teachings on the Four Noble Truths (四聖諦, catvāri āryasatyāni), let alone awaken to them. Therefore, although they may increase in wisdom within their own school, they are actually ignorant and fall into the realm of ignorance. This is called the fourth external affliction. Those who abide in the inner Dharma (內法, Buddhist teachings) are able to liberate themselves from all of this. How are the disciples of the inner Dharma different in category from the disciples of non-Buddhist schools? The disciples of non-Buddhist schools either fall into the extreme of existence (有見, bhava-ditthi, eternalism) or fall into the extreme of non-existence (無見, uccheda-ditthi, annihilationism), accumulating, deeply concealing, and guarding these extreme views for a long time, becoming attached through hearing, proximity, and contemplation, and becoming attached through practice. The disciples of the inner Dharma walk the Middle Way, avoiding these two extremes. How are the masters of the inner Dharma different in category from the teachers of non-Buddhist schools? Although the teachers of non-Buddhist schools also proclaim the cessation and complete knowledge of all grasping, they cannot correctly establish the cessation and complete knowledge of various grasping. Because their initial aspiration to renounce the household life was to abandon desires, they establish the cessation and complete knowledge of desire-grasping (欲取, kāma-upādāna, grasping after sensual pleasures), but not of their own view-grasping (見取, ditthi-upādāna, grasping after views), precept-and-vow-grasping (戒禁取, sīlabbata-upādāna, grasping after wrong precepts and vows), and self-assertion-grasping (我語取, atta-vāda-upādāna, grasping after the doctrine of self). If someone has different views but the same precepts as other shramanas (沙門, renunciates) and brahmins (婆羅門, priests), then they can also establish the cessation and complete knowledge of view-grasping to some extent, but not of precept-and-vow-grasping and self-assertion-grasping. If the precepts are also different, then they can also establish the cessation and complete knowledge of precept-and-vow-grasping to some extent. As for self-assertion-grasping, all non-Buddhists share it at all times. Therefore, non-Buddhists do not establish the theory of cessation and complete knowledge of self-assertion-grasping for themselves or others. Moreover, although they can temporarily abandon various grasping, they will still grasp again in the future because they have not permanently abandoned them. In this way, non-Buddhists have not completely abandoned various grasping, have not permanently abandoned them, so they cannot attain ultimate liberation. The masters of the inner Dharma should know that everything is the opposite of the above. It should be understood in this way that the masters of the inner Dharma are different in category from the teachers of non-Buddhist schools. Furthermore, one increases through cultivating the Four Foundations of Mindfulness (四念住, catāro satipaṭṭhānā, mindfulness of body, feelings, mind, and phenomena).
略由三處三地三種補特伽羅。當知普攝諸沙門義。云何三處。一境。二智。三證。云何三地。一正加行攝異生地。二有學地。三無學地。云何三種補特伽羅。一正加行異生補特伽羅。二有學補特伽羅。三無學補特伽羅。云何名境。謂地等六界與六觸處為所依體。此六觸處與十八意行為所依體。十八意行能雜染心。云何名智。謂心清凈增上慧依處。云何名證。謂即慧依處增上。若諦依處。若舍依處。若寂依處。云何慧依處。謂慧為依處於正加行異生地中。正修善法為因緣故。能無放逸入有學地。若慧為依處證阿羅漢。無學地中得盡智故。如實了知我生盡等。若學無學出世智后諸世間慧。云何諦依處。謂已獲得八支聖道。斷諸煩惱。由此依處當來眾苦畢竟不生。由此畢竟無忘失故。名諦依處。云何舍依處。謂斷彼事。由此依處。于已斷事。無雜染行。現法樂住。云何寂依處。謂為斷滅所餘結事。方便勤修。如已得道此為依處。于所餘結及所餘事。能捨無餘。如是一切。以要而言。為欲得證故。修其智。既得證已便獲聖道及聖道果。果有二種。謂煩惱斷及與事斷。此中一種證所未證。第二依處舍未來苦。第三依處能隨習近現法樂住。第四依處斷未圓滿能令圓滿。齊爾所處。諸瑜伽師。于所應作皆得究竟。謂于未證由初能證。
【現代漢語翻譯】 現代漢語譯本： 略述由三個處所、三個階段、三種補特伽羅（指人）。應當瞭解這普遍涵蓋了所有沙門（指修行者）的意義。什麼是三個處所？一是境（指境界），二是智（指智慧），三是證（指證悟）。什麼是三個階段？一是正加行攝異生地（指凡夫地，處於正確修行道路上的異生），二是有學地（指正在學習的階段），三是無學地（指已經完成學習的階段）。什麼是三種補特伽羅？一是正加行異生補特伽羅（指正在正確修行道路上的凡夫），二是有學補特伽羅（指正在學習的人），三是無學補特伽羅（指已經完成學習的人）。 什麼叫做境？是指地等六界（地、水、火、風、空、識）與六觸處（眼觸、耳觸、鼻觸、舌觸、身觸、意觸）作為所依賴的本體。這六觸處與十八意行（六根對六塵所產生的十八種心理活動）作為所依賴的本體。十八意行能夠雜染心（使心不清凈）。什麼叫做智？是指心清凈后增長的智慧所依賴的處所。什麼叫做證？是指智慧所依賴的處所更加增上，無論是諦依處（真理所依賴的處所），還是舍依處（捨棄所依賴的處所），還是寂依處（寂靜所依賴的處所）。 什麼叫做慧依處？是指智慧作為所依賴的處所，在正加行異生地中，因為正確地修習善法作為因緣，能夠不放逸地進入有學地。如果智慧作為所依賴的處所，證得阿羅漢果，在無學地中得到盡智（斷盡煩惱的智慧），如實地了知『我生已盡』等等。如果學習無學出世智（超越世間的智慧）之後的各種世間智慧。 什麼叫做諦依處？是指已經獲得了八支聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），斷除了各種煩惱。由此所依賴的處所，當來的各種痛苦畢竟不會產生。由此畢竟沒有忘失的緣故，叫做諦依處。什麼叫做舍依處？是指斷除了那些事情。由此所依賴的處所，對於已經斷除的事情，沒有雜染的行為，在現世安樂地居住。什麼叫做寂依處？是指爲了斷滅剩餘的結縛之事，方便地勤奮修習。如同已經得到的道，這就是所依賴的處所，對於剩餘的結縛以及剩餘的事情，能夠捨棄無餘。像這樣的一切，如果要而言之，是爲了想要得到證悟的緣故，修習那智慧。既然得到了證悟，便獲得了聖道以及聖道之果。果有兩種，一是煩惱斷，二是與事斷。這其中一種是證悟了尚未證悟的，第二種所依賴的處所捨棄了未來的痛苦，第三種所依賴的處所能夠隨順地習近現世的安樂居住，第四種所依賴的處所斷除了未圓滿的，能夠使之圓滿。達到這些處所，各種瑜伽師，對於所應該做的事情都能夠得到究竟，是指對於未證悟的，由最初能夠證悟。
【English Translation】 English version: Briefly, it is derived from three places, three stages, and three types of Pudgalas (persons). It should be understood that this universally encompasses the meaning of all Shramanas (ascetics). What are the three places? First, the realm (vishaya). Second, wisdom (jnana). Third, realization (pratyaksha). What are the three stages? First, the stage of an ordinary being engaged in right effort (samyak prayoga) within the realm of different births (prthag-jana-bhumi). Second, the stage of a learner (saiksha-bhumi). Third, the stage of a non-learner (ashaiksha-bhumi). What are the three types of Pudgalas? First, an ordinary being engaged in right effort (samyak prayoga prthag-jana-pudgala). Second, a learner (saiksha-pudgala). Third, a non-learner (ashaiksha-pudgala). What is called 'realm'? It refers to the six elements (dhatu) such as earth, and the six sense spheres of contact (sparsha-ayatana) as the basis of support. These six sense spheres of contact and the eighteen mental activities (mano-karma) are the basis of support. The eighteen mental activities can defile the mind. What is called 'wisdom'? It refers to the place where the pure mind increases wisdom. What is called 'realization'? It refers to the further increase of the place where wisdom relies, whether it is the place where truth relies (satya-ashraya), or the place where relinquishment relies (tyaga-ashraya), or the place where tranquility relies (shanti-ashraya). What is called the 'place where wisdom relies'? It refers to wisdom as the place of reliance, in the stage of an ordinary being engaged in right effort, because of the right practice of virtuous dharmas as the cause and condition, one can enter the stage of a learner without negligence. If wisdom is the place of reliance, one attains Arhatship, and in the stage of a non-learner, one obtains the knowledge of exhaustion (ksaya-jnana), truly knowing 'birth is exhausted,' etc. If one studies worldly wisdom after the supramundane wisdom of a non-learner. What is called the 'place where truth relies'? It refers to having already obtained the Noble Eightfold Path (arya-ashtanga-marga: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), and having cut off all afflictions (klesha). Because of this place of reliance, future sufferings will definitely not arise. Because of this definitive non-forgetfulness, it is called the 'place where truth relies.' What is called the 'place where relinquishment relies'? It refers to cutting off those things. Because of this place of reliance, regarding the things that have been cut off, there are no defiled actions, and one dwells happily in the present life. What is called the 'place where tranquility relies'? It refers to diligently practicing with skillful means to cut off the remaining bonds. Like the path already obtained, this is the place of reliance, and one can relinquish the remaining bonds and the remaining things without remainder. All of this, in short, is for the sake of attaining realization that one cultivates wisdom. Once realization is attained, one obtains the Noble Path and the fruit of the Noble Path. There are two kinds of fruit: the cutting off of afflictions and the cutting off of things. Among these, one is the realization of what has not yet been realized, the second place of reliance relinquishes future suffering, the third place of reliance can follow and practice dwelling happily in the present life, and the fourth place of reliance cuts off what is not yet complete and can make it complete. Reaching these places, all Yogis can achieve the ultimate in what should be done, which means that for what has not been realized, one can initially realize it.
于未來苦第二能捨。于現法樂第三能住。于上斷滅所未圓滿。第四能滿。如是一切由四依處應當了知。此中先所獲得聖道名寂靜道。為斷上位煩惱事故。正修習時。于其事斷倍趣增益。于煩惱斷防未得退。此中雲何由智觀察所知境界。證所應證。謂正加行異生地中。正行異生補特伽羅。由內外別觀察五界。于所有身住循身觀。謂心解脫及慧解脫為增上故。彼起如是如理加行。于諸界中住唯界想觀。唯有界都無有我。依思擇力。于諸色界已遠離貪。而於所緣猶未能斷。于未來世不希望故。于現在世不耽著故。名已離貪。未能永害彼隨眠故。名于所緣猶未能斷。彼于其貪已遠離故。由心解脫。為增上力遠離貪故。心得清凈。而於所緣未能斷故。有餘上位應更修治。從此已后。於六觸處所攝境界。無倒觀察。于諸受中住循受觀。彼如前說。依思擇力。于諸受界。亦遠離貪。歷觀緣生無常性故。即如前說。而於所緣猶未能斷。彼于無明已遠離故。由慧解脫。為增上力。依諸明觸所生如理作意相應所有善受。於一切受所生雜染厭舍而住。由於無明觸所生受為緣起貪已遠離故。名得清凈。而於隨眠未永斷故。有餘上位應更修治。從此已後於十八意行無倒觀察。俱於心法同時安住循心法觀。彼作是思。此十八意行最第一者。謂諸所有
【現代漢語翻譯】 現代漢語譯本 第二，能在未來捨棄痛苦。第三，能安住于當下的快樂。第四，能圓滿尚未圓滿的更高層次的斷滅。所有這些都應該通過四種依處來了解。其中，先前獲得的聖道被稱為寂靜道。爲了斷除更高層次的煩惱，當正確修習時，對於煩惱的斷除會倍增利益，並防止尚未獲得的退失。 這裡，如何通過智慧觀察所知的境界，來證得所應證的呢？也就是說，在正確的加行異生位中，正確修行的異生補特伽羅（pudgala，補特伽羅，指人或有情），通過內外分別觀察五界（五界：地、水、火、風、空），對於所有身體安住于循身觀（smṛtyupasthāna，念住），爲了心解脫（ceto-vimutti，心解脫）和慧解脫（prajñā-vimutti，慧解脫）的增上。他們發起這樣的如理加行，在諸界中安住于唯界想，觀察只有界而沒有我，依靠思擇的力量，對於諸欲已經遠離貪慾，但對於所緣（ārambaṇa，所緣）仍然未能斷除。因為不希望未來世，不耽著現在世，所以名為已離貪。因為未能永遠斷除他們的隨眠（anuśaya，隨眠），所以名為對於所緣仍然未能斷除。他們對於貪慾已經遠離，通過心解脫的增上力遠離貪慾，因此心得清凈。但對於所緣未能斷除，還有更高層次需要進一步修治。 從此以後，對於六觸處（ṣaḍāyatana，六觸處）所攝的境界，無倒地觀察，對於諸受中安住于循受觀。他們如前所說，依靠思擇的力量，對於諸受界也遠離貪慾，歷觀緣生無常的性質，就像前面所說的那樣，但對於所緣仍然未能斷除。他們對於無明已經遠離，通過慧解脫的增上力，依靠諸明觸所生的如理作意相應的善受，對於一切受所生的雜染厭舍而住。由於無明觸所生的受為緣而起的貪慾已經遠離，所以名為得清凈。但對於隨眠未永遠斷除，還有更高層次需要進一步修治。 從此以後，對於十八意行（manaskāra，意行）無倒地觀察，同時安住於心法，循心法觀。他們這樣思考：這十八意行中最第一者，是指所有那些...
【English Translation】 English version Secondly, one can relinquish suffering in the future. Thirdly, one can abide in the happiness of the present moment. Fourthly, one can perfect the higher levels of cessation that are not yet complete. All of these should be understood through the four reliances. Among these, the previously attained noble path is called the path of tranquility. For the sake of severing higher-level afflictions, when practicing correctly, the eradication of afflictions will increase manifold, and prevent the loss of what has not yet been attained. Here, how does one realize what should be realized by observing the knowable realms through wisdom? That is to say, in the correct application of the stage of the 'other-born' (prthag-jana,異生), the 'other-born' 'pudgala' (pudgala, 補特伽羅, refers to a person or sentient being) who practices correctly, through internal and external observation of the five elements (dhātu, 界) (earth, water, fire, wind, and space), abides in the contemplation of the body (smṛtyupasthāna, 念住) with respect to all bodies, for the sake of the increase of liberation of mind (ceto-vimutti, 心解脫) and liberation of wisdom (prajñā-vimutti, 慧解脫). They initiate such a reasoned application, abiding in the thought of only elements in the elements, observing that there are only elements and no self, relying on the power of discernment, they have already distanced themselves from greed with respect to the desires, but have still not been able to sever the object of attention (ārambaṇa, 所緣). Because they do not hope for the future world, and do not cling to the present world, they are called 'already detached from greed'. Because they have not been able to permanently sever their latent tendencies (anuśaya, 隨眠), they are called 'still unable to sever the object of attention'. They have already distanced themselves from greed, and through the increased power of liberation of mind, they are detached from greed, therefore the mind becomes pure. But because the object of attention has not been severed, there are still higher levels that need further cultivation. From then on, observing without inversion the realms encompassed by the six sense bases (ṣaḍāyatana, 六觸處), abiding in the contemplation of feelings with respect to all feelings. As mentioned before, relying on the power of discernment, they also distance themselves from greed with respect to the realms of feelings, observing the impermanent nature of dependent origination, just as mentioned before, but they are still unable to sever the object of attention. They have already distanced themselves from ignorance, and through the increased power of liberation of wisdom, relying on the wholesome feelings arising from the reasoned attention corresponding to the clear sense contacts, they abide in renunciation and detachment from the defilements arising from all feelings. Because the greed arising from the feelings born of ignorant contact has been distanced, it is called 'attaining purity'. But because the latent tendencies have not been permanently severed, there are still higher levels that need further cultivation. From then on, observing without inversion the eighteen mental activities (manaskāra, 意行), simultaneously abiding in the contemplation of mind and mental objects. They think like this: the foremost of these eighteen mental activities refers to all those...
寂靜解脫。超過諸色在於無色。于能順舍起諸意行。復作是思。若我依此勝妙意行。于清凈舍若定。若生耽著系憶。因此我心便成雜染。如是知已舍而不憶。是名於心住循心觀。復于諸處觀無常性。是名於法住循法觀。彼于爾時於三想定及以非想非非想處所有諸行余第一有。已離貪故。名于想界及行界貪。亦得遠離。余如前說。如是彼于正加行攝異生地中。凈修心已為欲證會。學心解脫。復於一切身受心法。觀唯有法都無有我。於一切有深心厭舍不起加行。謂我當有。或我當無。如實了知此中無有有者無者。彼由如是如實知故。漸于見修所斷三漏心得解脫。得盡智故。觀察一切當來諸受不復流轉。此不流轉由身滅故。彼于爾時。依諸漏盡所獲盡智為最第一。有學異生諸慧依處猶有垢故。今此所得定無垢故。又即此慧于諸煩惱斷滅諦中。以寂靜行攀緣而住。暫時失念亦不能動。如是所有心慧解脫。不為忘念之所陵雜。如前異生及有學位。以彼尚有忘失法故。諦不圓滿。在無學位。於一切時如實性故。其諦圓滿。故諦依處成就第一。由能棄捨一切依事故。舍依處成就第一。一切道果所整合故。名善修道。非如異生及諸有學故。寂依處成就第一。問何因緣故。唯在無學四種依處說為第一。非在異生及有學位。答在此位中微細
【現代漢語翻譯】 現代漢語譯本 寂靜解脫：超越所有色界，進入無色界。對於能夠順應捨棄的意念活動，進一步思考：『如果我依賴這種殊勝微妙的意念活動，對於清凈的捨棄，無論是禪定還是產生，都產生貪戀執著和繫縛記憶，那麼我的心就會變得混雜不清凈。』 像這樣認識之後，捨棄它並且不再憶念。這叫做在心中安住，隨順觀察心念的生滅變化（於心住循心觀）。 進一步在一切處所觀察諸法的無常性。這叫做在法中安住，隨順觀察諸法的生滅變化（於法住循法觀）。那時，他對於三禪定以及非想非非想處的所有意念活動，以及有頂天（第一有）的境界，因為已經遠離貪慾，所以稱為對於想界和行界的貪慾，也得以遠離。其餘的（修行方法）如前所述。像這樣，他在尚未證得聖果的凡夫階段（異生地）中，清凈修習心之後，爲了證悟和體會心解脫，進一步對於一切身、受、心、法，觀察到只有法存在，完全沒有『我』的存在。對於一切存在（有）的事物，內心深處厭惡捨棄，不再生起任何造作，不再想『我』將會存在，或者『我』將會不存在。如實了知其中沒有存在者，也沒有不存在者。 他由於像這樣如實了知，逐漸地從見道和修道所斷除的三種煩惱（三漏）中，心得解脫。因為證得了煩惱斷盡的智慧（盡智），觀察一切將來的感受不再流轉生死。這種不再流轉生死是因為身體滅亡的緣故。那時，他依靠諸漏已盡所獲得的盡智，是最殊勝第一的。因為還在學習階段的異生（有學異生）的智慧所依賴之處還有污垢，而現在所獲得的智慧是完全沒有污垢的。而且，這種智慧在諸煩惱斷滅的真理（諦）中，以寂靜的方式攀緣而安住，即使暫時失去正念也不能動搖它。像這樣所有心和智慧的解脫，不會被忘念所擾亂混雜。不像之前的異生和有學位的聖者，因為他們還有忘失正念的情況，所以對於真理的認識不圓滿。在無學位的聖者，因為在任何時候都能如實地認識事物的本性，所以對於真理的認識是圓滿的。因此，對於真理的依靠之處（諦依處）成就第一。 由於能夠棄捨一切依靠的事物，所以捨棄依靠之處（舍依處）成就第一。一切道和果所整合的緣故，稱為善修道，不像異生和諸有學位的聖者。所以，寂靜的依靠之處（寂依處）成就第一。問：因為什麼緣故，只有在無學位的聖者才說四種依靠之處是第一，而不是在異生和有學位的聖者？答：因為在這個階段中，（還有）微細（的煩惱）存在。
【English Translation】 English version Quiescent Liberation: Transcending all forms, abiding in the formless realms. Regarding mental activities that accord with relinquishment, one further contemplates: 'If I rely on these excellent and subtle mental activities, and develop attachment and clinging to pure relinquishment, whether it be through meditative absorption or arising, then my mind will become defiled.' Having understood this, one abandons it and does not dwell on it. This is called abiding in the mind, observing the arising and passing of mental states (mindfulness of mind). Furthermore, one observes the impermanence of all phenomena in all places. This is called abiding in the Dharma, observing the arising and passing of phenomena (mindfulness of Dharma). At that time, regarding the mental activities of the three samadhis and the realm of neither perception nor non-perception, as well as the peak of existence (the highest realm), because one has already abandoned greed, it is said that greed for the realm of thought and the realm of activity is also abandoned. The remaining (methods of practice) are as previously described. In this way, in the stage of an ordinary being who has not yet attained the fruit of sainthood (an alien being), having purified the mind through practice, in order to realize and experience liberation of mind, one further observes that in all body, feeling, mind, and Dharma, there is only Dharma, and there is no 'I' at all. Regarding all existing things (bhava), one deeply renounces and abandons them, no longer generating any fabrication, no longer thinking 'I' will exist, or 'I' will not exist. One truly knows that there is no existent nor non-existent within them. Because he truly knows in this way, he gradually attains liberation of mind from the three outflows (three leaks) that are severed by the path of seeing and the path of cultivation. Because he has attained the wisdom of the exhaustion of defilements (盡智, Jin Zhi), he observes that all future feelings no longer transmigrate in samsara. This non-transmigration is due to the cessation of the body. At that time, the wisdom of exhaustion obtained by relying on the exhaustion of outflows is the most supreme and foremost. Because the basis upon which the wisdom of a learner (有學異生, Youxue Yisheng) relies still has impurities, while the wisdom now obtained is completely without impurities. Moreover, this wisdom abides in the truth (諦, Di) of the cessation of all defilements, clinging to it in a quiescent manner, and even temporary loss of mindfulness cannot shake it. The liberation of mind and wisdom thus attained is not disturbed or mixed with forgetfulness. Unlike the previous ordinary beings and learners, because they still have the possibility of forgetting mindfulness, their understanding of the truth is not complete. In the stage of a non-learner, because one can truly know the nature of things at all times, the understanding of the truth is complete. Therefore, the basis upon which the truth relies (諦依處, Di Yi Chu) is the most supreme. Because one is able to abandon all things relied upon, the abandonment of the basis of reliance (舍依處, She Yi Chu) is the most supreme. Because it is integrated by all paths and fruits, it is called well-cultivated path, unlike ordinary beings and learners. Therefore, the basis of quiescence (寂依處, Ji Yi Chu) is the most supreme. Question: For what reason is it that only in the stage of a non-learner are the four bases of reliance said to be the most supreme, and not in the stage of ordinary beings and learners? Answer: Because in this stage, (there are still) subtle (defilements) present.
淋漏亦不可知。況有中上。在異生地淋漏彌多。有學位中少可知有。此中何等名為淋漏。應知如前諸動舉等說名淋漏。于彼一切皆永斷故。趣向圓滿牟尼性故。說名牟尼最極寂靜。又已永害當來因故。于初中後生老死苦。永止息故。現法行時于諸世法四種貪愛永寂靜故。四種瞋恚永寂靜故。又于住時不悅諠雜永寂止故。
複次依修所有菩提分法圓滿增上。由七因緣。當知建立七種正法。何等為七。一聞所成作意所緣故。二思所成及修所成作意所緣故。三即此三種作意加行時差別故。四于受用財遍受用財善通達故。五受用財法於時時間從他得故。六于究竟時內離上慢無失壞故。七亦於他所離增上慢無失壞故。此中依諸止舉舍相修習知時。如聲聞地及三摩呬多地已辯其相。食飲等義如聲聞地應知差別。又於此中受用財者。謂于剎帝利婆羅門長者等眾。受用法者謂于沙門眾。我應如是行者。謂善護于身。善守諸根。善住正念。應如是住者。謂至門首若不聽許則不應入。或得入已若不聽許不應自專就座而坐。應如是坐者。謂不應寬縱一切身份。乃至廣說。應如是語者。謂五種語。一應時語。二應理語。三應量語。四寂靜語。五正直語。應如是默者。謂於五時應當宴默。謂或紛擾故。或相誹撥故。或違諍而住故。或延請故
【現代漢語翻譯】 現代漢語譯本： 淋漏（煩惱的滲漏）也是不可知的。更何況是中品和上品煩惱。在凡夫異生位，煩惱的滲漏非常多。在有學位的聖者中，少許煩惱是可以知道的。這裡什麼叫做淋漏呢？應當知道，如前面所說的各種動搖、舉動等，都叫做淋漏。因為對於那些（煩惱）都已經永遠斷除的緣故，趣向于圓滿的牟尼（聖者）的自性，所以叫做牟尼，是最極寂靜的。又因為已經永遠損害了未來（輪迴）的因，對於最初、中間、最後的生、老、死苦，永遠止息的緣故。在現法（今生）修行時，對於諸世間法的四種貪愛永遠寂靜的緣故，四種瞋恚永遠寂靜的緣故。又在住處時，對於不悅意的喧雜永遠寂止的緣故。 再次，依靠修習所有菩提分法（證悟的組成部分）的圓滿增上，由七種因緣，應當知道建立七種正法。哪七種呢？一是聽聞所成的作意（專注）所緣故。二是思所成和修所成的作意所緣故。三是這三種作意加行時的差別故。四是對受用財（生活所需）和遍受用財（所有財物）善於通達的緣故。五是受用財法（生活所需）在時時從他人處獲得的緣故。六是在究竟時，內心遠離上慢（驕傲）而沒有失壞的緣故。七也是在他人處遠離增上慢（過分驕傲）而沒有失壞的緣故。這裡，依靠諸止（止息）、舉（策勵）、舍（捨棄）的相狀修習，知道時機，如《聲聞地》和《三摩呬多地》已經辨明了它的相狀。食物、飲料等的意義，如《聲聞地》應當知道差別。又在這裡，受用財是指在剎帝利（國王）、婆羅門（祭司）、長者（富人）等大眾中。受用法是指在沙門（出家人）眾中。我應當這樣行是指善於守護身體，善於守護諸根，善於安住正念。應當這樣住是指到達門口，如果不允許進入，則不應當進入。或者已經進入，如果不允許，不應當擅自就座而坐。應當這樣坐是指不應當寬縱一切身份，乃至廣說。應當這樣語是指五種語：一是應時語，二是應理語，三是應量語，四是寂靜語，五是正直語。應當這樣默是指在五種時候應當沉默：一是或者因為紛擾的緣故，二是或者因為互相誹謗的緣故，三是或者因為違背爭論而住的緣故，四是或者因為延請的緣故。
【English Translation】 English version: The 'lin lou' (leakage of afflictions) is also unknowable. How much more so are the middle and upper grade afflictions. In the position of ordinary beings, the leakage of afflictions is very much. In the position of those with learning, a small amount of afflictions can be known. What is called 'lin lou' here? It should be known that, as mentioned before, various movements, actions, etc., are all called 'lin lou'. Because for those (afflictions) that have already been permanently cut off, one moves towards the complete nature of the 'Muni' (sage), therefore it is called 'Muni', which is the most extremely tranquil. Also, because the cause of the future (cycle of rebirth) has been permanently harmed, for the initial, middle, and final birth, old age, death, and suffering, there is permanent cessation. When practicing in the present life, because the four kinds of craving for all worldly dharmas are permanently tranquil, and the four kinds of hatred are permanently tranquil. Also, when dwelling, because the unpleasant disturbances are permanently ceased. Furthermore, relying on the complete increase of all the 'Bodhipaksa-dharmas' (components of enlightenment) through seven causes, it should be known that seven kinds of correct dharmas are established. What are the seven? First, it is because of the object of attention ('manaskara') accomplished through hearing. Second, it is because of the object of attention accomplished through thinking and practice. Third, it is because of the differences in the application of these three kinds of attention. Fourth, it is because of being skilled in understanding the use of wealth ('artha') and the complete use of wealth. Fifth, it is because the use of wealth is obtained from others from time to time. Sixth, it is because at the time of ultimate attainment, the mind is free from arrogance and without loss. Seventh, it is also because one is free from excessive arrogance towards others and without loss. Here, relying on the characteristics of cessation ('samatha'), exertion ('vyayama'), and abandonment ('upeksa') for practice, knowing the timing, as the 'Sravaka-bhumi' and 'Samahita-bhumi' have already distinguished its characteristics. The meaning of food, drink, etc., should be known differently as in the 'Sravaka-bhumi'. Also, here, the use of wealth refers to the masses of 'Ksatriyas' (kings), 'Brahmins' (priests), 'Grhapati' (wealthy people), etc. The use of dharma refers to the 'Sramana' (monk) community. 'I should act in this way' means being good at guarding the body, being good at guarding the senses, and being good at abiding in right mindfulness. 'One should dwell in this way' means that upon arriving at the door, if one is not allowed to enter, then one should not enter. Or if one has already entered, if one is not allowed, one should not sit down on one's own accord. 'One should sit in this way' means that one should not relax all parts of the body, and so on. 'One should speak in this way' means five kinds of speech: first, timely speech; second, reasonable speech; third, measured speech; fourth, silent speech; fifth, upright speech. 'One should be silent in this way' means that one should be silent at five times: first, either because of disturbances; second, either because of mutual slander; third, either because of dwelling in opposition and contention; fourth, either because of invitation.
。或談論故。為待言終所以宴默。云何應時語。謂非紛擾。或遽尋思。或不樂聞。或不安住正威儀時。而有所說。又應先序初時所作。然後贊勵正起言說。又應待他語論終已方起言說。如是等類一切。當知名應時語。云何應理語。謂依四道理。能引義利稱實而語。名應理語。云何應量語。謂文句周圓。齊爾所語決有所須。但說爾所不增不減。非說雜亂無義文辭。如是等類名應量語。云何寂靜語。謂言不高疏。亦不喧動。身無奮發。口不咆勃而有所說。名寂靜語。云何正直語。謂言無詭詐。不因虛構而有所說。離諂曲故。發言純質。如是當知名正直語。於己所無信等善法不起上慢。謂為自有。于其狹小亦不增益以為廣大。唯于實有乃至所有。如實了知自稱言有故。名自知。又信為先受持凈戒。持戒為先求多聞法。由此為先舍諸過失。普於一切資財身命。無所顧戀。由此為先心得靜定。證如實智。如是五法。由四因緣之所顯發。一由他教故。二教增上力自內證故。三俱生尋思勝辯才故。四由先串習獲得俱生功德相應。善男子故。略有二種補特伽羅者。雙標二種。如是二種者分別二種此二為勝者。當知簡擇二種差別。修七善法得二勝利。謂現法中得輕安樂。覺境實性。發生勝喜。由是因緣多住喜樂。安住是已能如理思。速疾
證得諸漏永盡。
複次依修菩提分法增上。于善說法毗柰耶中。略由諸學及諸學果攝一切法。云何諸學。謂三種學。一增上戒。二增上心。三增上慧。云何學果。謂有餘依及無餘依二涅槃果。當知此中一切法者。謂善法欲清凈出家為證涅槃先受持戒。由是漸次乃至獲得究竟涅槃。是故宣說一切諸法欲為根本。又依凈戒引求正法。攝受多聞。由聞正法增上力故。能速集證增語明觸。是故說彼以為觸集。又彼皆為流趣明觸所生諸受。乃至有餘依般涅槃界為其後際。為求安樂而發起故。此樂一向無罪性故。是故說彼學所攝法。為受流趣。又彼為求所有明觸及依明觸。所生諸受。起聞思修所成作意。是故說彼為作意生。又于爾時。於四念住由觀品念。以觀為依。與內心止為其增上。是故說彼念為增上。又念增上起奢摩他。與后聖諦現觀妙智為上首轉。是故說彼定為上首。又于聖諦諸現觀中慧為最勝。謂能無餘永盡諸漏。是故說彼慧為最勝。又由一切漏永盡故。獲得究竟明觸生受俱行解脫。即此解脫非由一切學所攝法數數隨得。唯由頓得。由此解脫一切樂中為最第一。無罪性故。是故說彼即用解脫以為堅固。又彼如是善解脫心。若諸明觸所生受等。若學所攝所有諸法並所依身。于無餘依般涅槃界。任運自然究竟寂滅。是故
【現代漢語翻譯】 現代漢語譯本：證得諸漏（煩惱）永遠斷盡。
更進一步說，依靠修習菩提分法而增上。在善於宣說佛法的毗奈耶（戒律）中，簡略地說，一切法都包含在諸學和諸學果中。什麼是諸學呢？指三種學：一是增上戒（更高的戒律），二是增上心（更高的禪定），三是增上慧（更高的智慧）。什麼是學果呢？指有餘依涅槃和無餘依涅槃這兩種涅槃果。應當知道，這裡所說的一切法，是指爲了獲得清凈而出家，爲了證得涅槃而首先受持戒律。由此逐漸進步，乃至最終獲得究竟涅槃。所以說一切諸法以慾望為根本。又依靠清凈的戒律來尋求正法，攝取和接受多聞。由於聽聞正法的增上力量，能夠迅速地積累和證得增語明觸（由殊勝的語言所引發的明晰的感受）。所以說它們是觸集（感受的集合）。而且，這些都是流向明觸所生的各種感受，乃至以有餘依般涅槃界（還有殘餘煩惱的涅槃境界）作為最終的歸宿，因為是爲了追求安樂而發起的。這種安樂完全沒有罪過的性質。所以說這些學所包含的法，是感受所流向的地方。而且，爲了追求所有的明觸以及依靠明觸所產生的各種感受，生起由聽聞、思考、修習所成就的作意（心理活動）。所以說它們是作意所生。又在那個時候，對於四念住（身、受、心、法四種觀照），通過觀品（觀察的類別）的憶念，以觀照為依據，以內心的止（禪定）作為增上。所以說這種憶念是增上的。又以憶念為增上而生起奢摩他（止觀），並且以之後的聖諦（四聖諦）的現觀妙智（直接證悟真理的智慧）為首要的引導。所以說這種禪定是首要的。又在對於聖諦的各種現觀中，智慧最為殊勝，能夠完全地、永遠地斷盡各種煩惱。所以說這種智慧是最殊勝的。又由於一切煩惱都永遠斷盡，所以獲得究竟的明觸所生的感受所伴隨的解脫。這種解脫不是通過一切學所包含的法反覆地隨順而獲得的，而是通過頓悟而獲得的。因此，這種解脫在一切安樂中是最第一的，因為它沒有罪過的性質。所以說這種解脫是堅固的。而且，這種善於解脫的心，無論是明觸所生的感受等等，還是學所包含的所有諸法以及所依靠的身體，在無餘依般涅槃界（沒有殘餘煩惱的涅槃境界）中，都會任運自然地究竟寂滅。
【English Translation】 English version: Having attained the complete exhaustion of all āsavas (defilements).
Furthermore, relying on the increase of the limbs of enlightenment (bodhipakṣa-dharma). Within the Vinaya (code of conduct) that well expounds the Dharma, briefly, all dharmas (phenomena) are encompassed by the trainings and the fruits of the trainings. What are the trainings? They are the three trainings: higher discipline (adhiśīla), higher mind (adhicitta), and higher wisdom (adhiprajñā). What are the fruits of the trainings? They are the two fruits of Nirvāṇa: Nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa) and Nirvāṇa without remainder (nirupadhiśeṣa-nirvāṇa). It should be known that 'all dharmas' here refers to taking up the precepts first for the sake of pure renunciation and to realize Nirvāṇa. Gradually progressing from this, one eventually attains ultimate Nirvāṇa. Therefore, it is said that desire is the root of all dharmas. Moreover, relying on pure discipline, one seeks the true Dharma, embracing much learning. Due to the increasing power of hearing the true Dharma, one can quickly accumulate and realize the clear touch of heightened speech (adhibhāṣā-saṃsparśa). Therefore, they are said to be the accumulation of touches. Furthermore, all of these lead to the feelings arising from the clear touch, even up to the realm of Nirvāṇa with remainder as their final limit, because they are initiated to seek happiness. This happiness is entirely without fault. Therefore, the dharmas encompassed by these trainings are said to be the direction in which feelings flow. Moreover, to seek all clear touches and the feelings arising from them, one generates attention (manaskāra) accomplished through hearing, thinking, and meditating. Therefore, they are said to be born from attention. Furthermore, at that time, regarding the four foundations of mindfulness (smṛtyupasthāna), through mindfulness of the categories of observation, relying on observation, with inner stillness (śamatha) as its increase. Therefore, that mindfulness is said to be increasing. Moreover, with mindfulness increasing, śamatha arises, and the excellent wisdom of direct realization of the noble truths (ārya-satya) turns as the foremost guide. Therefore, that samādhi (concentration) is said to be the foremost. Moreover, in the various direct realizations of the noble truths, wisdom is the most excellent, being able to completely and permanently exhaust all āsavas (defilements). Therefore, that wisdom is said to be the most excellent. Moreover, due to the complete exhaustion of all āsavas, one attains ultimate liberation accompanied by the feelings born from clear touch. This liberation is not repeatedly attained through all the dharmas encompassed by the trainings, but is attained suddenly. Therefore, this liberation is the most supreme among all happiness, because it is without fault. Therefore, that liberation is said to be firm. Moreover, such a well-liberated mind, whether it be the feelings arising from clear touch, etc., or all the dharmas encompassed by the trainings, along with the body on which they rely, in the realm of Nirvāṇa without remainder, will naturally and ultimately become tranquil.
說彼皆以涅槃為其後際。應知此中欲為增上受持凈戒。名增上戒學。依止觸受增上心慧。任持方便所有作意若念若定並其加行。名增上心學。慧為最勝名增上慧學。如是應知名為三學。及彼依持解脫堅固。是有餘依般涅槃界第一學果。涅槃后際是無餘依般涅槃界第二學果。如是略說學及學果攝一切法。又此諸學及諸學果能證資糧。當知對治八種過患。修集九想。云何名為八種過患。所謂耽著利養恭敬。愛藏一切後有諸行。懈怠懶墮。薩迦耶見。貪著美味。于諸世間種種妙事欣欲貪愛。依止放逸惡行方便。依止邪愿修習梵行。云何名為修集九想。一者修集出家想。二者修集無常想。三者修集無常苦想。四者修集苦無我想。五者修集厭逆食想。六者修集一切世間不可樂想。七者修集死想。八者修集世間平等不平等想。九者修集有無出沒過患出離想。應知此中所有如法平等行。攝能往善趣善身語意業。說名平等。所有非法不平等行。攝能往惡趣不善身語意業。名不平等。又住於此若生若長能生后際所有眾苦。說名為有。從其前際于現法中有死滅苦。說名為無。余出沒等。應知如前已廣分別。
複次諸外道輩。聞不正法增上所生不如理想為依止故。發起無明所生諸受。由此為依發生諸漏。而諸外道於是諸漏不如實知。亦
于無明觸所生受不如實知。亦于聽聞諸不正法增上所生所有邪想不如實知。於是三處不實知故。發起欲求發起有求。亦復發起邪梵行求及無有求。彼于諸欲不如實知。於後有業不如實知。于其眾苦不如實知。此中前五是集諦處。最後一種是苦諦處。如是外道於此集諦及以苦諦不如實知。又即於此集諦苦諦。略由二相不如實知。一雜染故。二清凈故。此中雜染復有四相。一自性故。二因故。三果故。四因果差別故。此中清凈復有二種。一集苦滅。二趣滅行。彼于如是四聖諦中。闕乏正智不能修習菩提分法。由是因緣。彼所修行所有梵行。不得名為最極究竟。即由此緣不名究達。不盡漏故。住內法者。與彼相違。所修梵行最極究竟。名為究達。盡諸漏故。
複次于其六種補特伽羅。依染凈法。如來所有大士根智及當來法生起智轉。云何名六補特伽羅謂有一類補特伽羅。先餘生中。于佛善說法毗柰耶獲得凈信。廣說乃至。得正直見。彼於今生於惡說法毗柰耶中。近不善士聞不正法。非理作意。于現法中最初生起諸邪見。愛諸業雜染。彼于爾時。成就前生所有善法及現法中諸不善法。復於後時。于善說法毗柰耶中。親近善士聽聞正法。如理作意。即由先因棄捨惡說法毗柰耶。于惡說想諸不善法。不生染著。速能遣滅。此
【現代漢語翻譯】 現代漢語譯本： 對於由無明觸所生的感受不能如實地瞭解。對於聽聞各種不正法增長所生起的一切邪想也不能如實地瞭解。由於在這三個方面不能如實地瞭解，所以發起欲求，發起有求，也發起邪梵行求以及無有求。他們對於各種慾望不能如實地瞭解，對於後有之業不能如實地瞭解，對於其中的眾苦不能如實地瞭解。這裡面前五種是集諦（Samudaya Satya，苦之根源的真理）之處，最後一種是苦諦（Dukkha Satya，苦的真理）之處。像這樣的外道對於集諦以及苦諦不能如實地瞭解。又對於集諦、苦諦，略由兩種相不能如實地瞭解：一是雜染故，二是清凈故。其中雜染又有四種相：一自性故，二因故，三果故，四因果差別故。其中清凈又有兩種：一集苦滅，二趣滅行。他們對於這樣的四聖諦（Four Noble Truths）缺乏正確的智慧，不能修習菩提分法（Bodhipakkhiya-dhammas，菩提的組成部分）。由於這樣的因緣，他們所修行的所有梵行，不能稱為最極究竟。就因為這個緣故，不名為究達，不能斷盡煩惱。安住于內法的人，與他們相反，所修的梵行最極究竟，名為究達，斷盡一切煩惱。
其次，對於六種補特伽羅（Pudgala，人），依據染凈之法，如來所有的大士根智以及當來法生起智的轉變。什麼叫做六種補特伽羅呢？有一種補特伽羅，先前的生命中，在佛善說的法毗柰耶（Vinaya，戒律）中獲得凈信，廣說乃至，得到正直的見解。他們在今生，在惡說的法毗柰耶中，親近不善的人，聽聞不正的法，不如理地作意，在現法中最初生起各種邪見，喜愛各種業的雜染。他們在那個時候，成就前生所有的善法以及現生中的各種不善法。又在後來的時間裡，在善說的法毗柰耶中，親近善良的人，聽聞正法，如理地作意，就因為先前的因緣，捨棄惡說的法毗柰耶，對於惡說的想法以及各種不善法，不生起染著，迅速地能夠遣滅。這就是...
【English Translation】 English version: They do not truly know the feeling born of contact with ignorance. They also do not truly know all the wrong thoughts arising from increasing their hearing of improper teachings. Because they do not truly know these three things, they initiate desire, they initiate becoming, and they also initiate wrong ascetic practices and non-existence. They do not truly know desires. They do not truly know deeds leading to future existence. They do not truly know the suffering therein. Of these, the first five are places of the origin of suffering (Samudaya Satya). The last is a place of suffering (Dukkha Satya). Thus, these non-Buddhists do not truly know this origin of suffering and suffering itself. Furthermore, regarding this origin of suffering and suffering, they do not truly know them in brief, in two aspects: one, because of defilement; two, because of purity. In this, defilement has four aspects: one, because of its nature; two, because of its cause; three, because of its result; four, because of the difference between cause and result. In this, purity has two aspects: one, the cessation of the origin of suffering; two, the path leading to cessation. They lack correct wisdom regarding these Four Noble Truths and cannot cultivate the factors of enlightenment (Bodhipakkhiya-dhammas). Because of this reason, all the ascetic practices they undertake cannot be called the ultimate. For this reason, they are not called accomplished, because they do not exhaust the outflows. Those who abide in the inner Dharma, in contrast to them, their ascetic practices are the ultimate, called accomplished, because they exhaust all outflows.
Furthermore, regarding the six types of individuals (Pudgala), based on the laws of defilement and purity, the Tathagata's (如來) great being's faculties, wisdom, and the arising and transformation of the wisdom of future Dharma. What are the six types of individuals? There is one type of individual who, in a previous life, obtained pure faith in the well-spoken Dharma and Vinaya (戒律) of the Buddha, and so on, up to obtaining correct views. In this life, in the wrongly spoken Dharma and Vinaya, they associate with bad people, hear wrong teachings, and engage in improper thinking. In this present life, they initially give rise to various wrong views and love the defilement of various actions. At that time, they possess all the good deeds of their previous life and all the bad deeds of their present life. Later, in the well-spoken Dharma and Vinaya, they associate with good people, hear the right teachings, and engage in proper thinking. Because of the previous causes, they abandon the wrongly spoken Dharma and Vinaya, and do not become attached to the wrong thoughts and various bad deeds. They are able to quickly eliminate them. This is...
于當來成清凈法。是名第一補特伽羅。復有一類補特伽羅。先餘生中。俱行二法毗柰耶行。由彼為因。于現法中。成就善法及不善法。彼於今生最初如前于善說法。乃至獲得如理作意。于現法中諸不善法。令舊滅沒新不復生。諸有善法令舊增長新復更生。諸先所有不善未斷。隨眠隨逐。今於一切皆能斷除。無放逸住。此于當來成清凈法。復有一類補特伽羅。先餘生中唯行外行。彼於今生由是為因。串習出家故。串習邪見故。于善說法毗柰耶中。遇緣和合而得出家。既出家已復生邪見。住自見取造無間業。亦斷善根。一向成就諸不善法。惡趣決定。是名第三補特伽羅。如是三種補特伽羅。當知第一先於內法純習因行。于現法中先行放逸。后不放逸。第二補特伽羅。先於內外俱習因行。于現法中當知一向行不放逸。第三補特伽羅。先於外法純習因行。于現法中當知一向多行放逸。如是三種補特伽羅。復有餘三補特伽羅。與上相違。應知其相。此中第一補特伽羅。先於外法純習因行。于現法中先不放逸。後行放逸第二補特伽羅。先於內外俱習因行。于現法中專行放逸。第三補特伽羅。先於內法純習因行。于現法中當知一向修不放逸。又於此中先世所習善不善因。猶如種子。今世善說法毗柰耶。于其先世諸善種子。猶如良田。
【現代漢語翻譯】 現代漢語譯本： 將來能夠成就清凈之法，這稱為第一種補特伽羅（pudgalas，人）。 還有一類補特伽羅，前世修行時，同時修習兩種法：毗柰耶（vinaya，戒律）之行。由於這個原因，在今生能夠成就善法和不善法。他們在今生最初像前面所說的那樣聽聞善法，乃至獲得如理作意（yoniso manasikara，如理作意）。對於今生中的各種不善法，使舊有的滅除，新的不再產生。對於各種善法，使舊有的增長，新的再次產生。對於先前所有尚未斷除的不善之法的隨眠（anusaya，煩惱的潛在傾向）和隨逐（anubandha，煩惱的持續影響），現在能夠全部斷除，安住于不放逸。這樣的人將來能夠成就清凈之法。 還有一類補特伽羅，前世只修行外道之行。他們在今生由於這個原因，串習出家，串習邪見，在聽聞善法的毗柰耶中，遇到因緣和合而出家。出家之後又產生邪見，安住于自己的見解，造作無間業（anantariya-karma，五種極重的罪業），也斷絕了善根，完全成就各種不善法，必定墮入惡趣。這稱為第三種補特伽羅。 如上三種補特伽羅，應當知道第一種是前世只修習內法之因，在今生先放逸，后不放逸。第二種補特伽羅，前世內外之因都修習，在今生應當知道一直修行不放逸。第三種補特伽羅，前世只修習外法之因，在今生應當知道一直多行放逸。 如上三種補特伽羅，還有另外三種補特伽羅，與上述三種相反，應當知道他們的相狀。這裡第一種補特伽羅，前世只修習外法之因，在今生先不放逸，後放逸。第二種補特伽羅，前世內外之因都修習，在今生專門行放逸。第三種補特伽羅，前世只修習內法之因，在今生應當知道一直修不放逸。 此外，前世所修習的善與不善之因，就像種子一樣。今生聽聞善法的毗柰耶，對於前世的各種善種子，就像良田一樣。
【English Translation】 English version: Will in the future accomplish pure Dharma. This is called the first kind of pudgala (person). Furthermore, there is another type of pudgala who, in previous lives, practiced both the two dharmas: the practice of vinaya (discipline). Because of this cause, in the present life, they accomplish both good and bad dharmas. In this life, they initially, as mentioned before, hear the good Dharma, and even attain right mindfulness (yoniso manasikara). Regarding the various bad dharmas in this present life, they cause the old ones to cease and the new ones not to arise. Regarding the various good dharmas, they cause the old ones to increase and the new ones to arise again. Regarding all the previously existing bad dharmas that have not been cut off, the latent tendencies (anusaya) and persistent influences (anubandha), they are now able to completely cut them off, abiding in non-negligence. Such a person will in the future accomplish pure Dharma. Furthermore, there is another type of pudgala who, in previous lives, only practiced external paths. In this life, because of this cause, through habitual practice of renunciation and habitual practice of wrong views, they encounter the conditions for ordination within the vinaya where the good Dharma is taught, and become ordained. After ordination, they again generate wrong views, abide in their own opinions, create deeds of immediate retribution (anantariya-karma), and also sever their roots of goodness, completely accomplishing various bad dharmas, and are destined for evil realms. This is called the third kind of pudgala. Regarding the above three types of pudgalas, it should be known that the first type only cultivated the causes of internal Dharma in previous lives, and in this life, they are initially negligent, and later non-negligent. The second type of pudgala cultivated both internal and external causes in previous lives, and in this life, it should be known that they always practice non-negligence. The third type of pudgala only cultivated the causes of external Dharma in previous lives, and in this life, it should be known that they always mostly practice negligence. Regarding the above three types of pudgalas, there are also three other types of pudgalas who are the opposite of the above three, and their characteristics should be known. Here, the first type of pudgala only cultivated the causes of external Dharma in previous lives, and in this life, they are initially non-negligent, and later negligent. The second type of pudgala cultivated both internal and external causes in previous lives, and in this life, they exclusively practice negligence. The third type of pudgala only cultivated the causes of internal Dharma in previous lives, and in this life, it should be known that they always cultivate non-negligence. Furthermore, the good and bad causes cultivated in previous lives are like seeds. The vinaya where the good Dharma is taught in this life is like fertile land for the various good seeds of previous lives.
于彼先世不善種子。猶如瘠田。與是相違。今世惡說法毗柰耶。于其先世不善種子。猶如良田。于彼先世諸善種子。猶如瘠田。又彼先世因增上力。今善法起。猶如光明。與彼一切如無明闇諸不善法為能對治。彼不善法與彼一切猶如光明所有善法為所對治。如是先世諸不善法。如有熱炭。由有能燒身心義故。今世惡說法毗柰耶。如干𥯤舍。又彼先世所有善法。如有熱炭。由有能燒煩惱義故。今世善說法毗柰耶。如干𥯤舍。又彼先世所有善法。處今惡說法毗柰耶。田損減故。猶如置在冷地石器如無熱炭。又彼先世諸不善法。處今善說法毗柰耶。由斷滅故。猶如置在冷地石器如無熱炭。此中諸如來。由大士無上根勝劣智力。于其先世善不善因所整合根。隨其所應如實了知。又于現法染凈門轉。生起當來染凈諸法。亦隨所應如實了知故。言成就甚奇希有。
複次往惡趣行。往善趣行超度差別。當知略有五門不同。由此五門。于自超度如實了知。於他超度亦正遍知。所謂諸佛及佛弟子。云何名為往惡趣行。謂諸外道所有一切薩迦耶見以為根本。諸惡見趣並彼所緣並彼所依以為依止。發生種種惡欲。及害。若殺生等所有無量惡不善法。如經廣說。乃至所有諸非法行不平等行以為最後。能往險惡處。能往那落迦。能往諸惡趣
【現代漢語翻譯】 現代漢語譯本： 對於那些前世不善的種子，就好像貧瘠的田地。與此相反，今世邪惡的教法和戒律（毗柰耶，Vinaya），對於那些前世不善的種子，就好像肥沃的田地。對於那些前世善良的種子，就好像貧瘠的田地。而且，由於前世業力的增上力量，今世善法得以生起，就像光明一樣，能夠對治一切如無明黑暗般的不善之法。那些不善之法，對於一切如光明般的善法，則成為被對治的對象。如此，前世的那些不善之法，就像熾熱的炭火，因為它具有能夠燒灼身心的作用。今世邪惡的教法和戒律，就像乾燥的柴薪。而且，前世所有的善法，就像熾熱的炭火，因為它具有能夠燒灼煩惱的作用。今世善良的教法和戒律，就像乾燥的柴薪。而且，前世所有的善法，處於今世邪惡的教法和戒律中，由於田地受到損害而減少，就像放置在寒冷地面的石器，如同沒有熱量的炭火。而且，前世的那些不善之法，處於今世善良的教法和戒律中，由於被斷滅的緣故，就像放置在寒冷地面的石器，如同沒有熱量的炭火。這些道理，諸如來（Tathagata），憑藉大士（Mahasattva）無上的根器和勝劣的智慧力量，對於前世善與不善的因所整合的根源，都能如實地了知。並且，對於現世染污和清凈之門的轉變，以及由此生起未來染污和清凈的諸法，也都能如實地了知。所以說，成就了極其稀有難得的功德。
其次，關於前往惡趣的行為，前往善趣的行為，以及超度的差別，應當知道略有五種不同的途徑。通過這五種途徑，對於自身的超度能夠如實了知，對於他人的超度也能正確而普遍地瞭解。這就是所謂的諸佛（Buddha）以及佛的弟子們。什麼叫做前往惡趣的行為呢？就是指那些外道（Tirthika）所持有的，以薩迦耶見（Satkayadrishti，身見）為根本的一切邪見，以及這些邪見所緣的對象和所依賴的基礎，以此為依託，產生種種惡欲和損害，比如殺生等等，所有無量惡的不善之法，正如經典廣泛闡述的那樣，乃至所有非法行為和不平等行為作為最終的結果，能夠使人前往危險惡劣的地方，能夠使人前往那落迦（Naraka，地獄），能夠使人前往各種惡趣。
【English Translation】 English version: Those unwholesome seeds from previous lives are like barren fields. Conversely, the evil teachings and Vinaya (Vinaya, monastic rules) of this life are like fertile fields for those unwholesome seeds from previous lives, and like barren fields for those wholesome seeds from previous lives. Moreover, due to the power of accumulated karma from previous lives, wholesome dharmas arise in this life, like light, which can counteract all unwholesome dharmas that are like the darkness of ignorance. Those unwholesome dharmas, in turn, become what is counteracted by all wholesome dharmas that are like light. Thus, those unwholesome dharmas from previous lives are like hot coals, because they have the function of burning the body and mind. The evil teachings and Vinaya of this life are like dry firewood. Furthermore, all the wholesome dharmas from previous lives are like hot coals, because they have the function of burning afflictions. The wholesome teachings and Vinaya of this life are like dry firewood. Moreover, all the wholesome dharmas from previous lives, when placed in the evil teachings and Vinaya of this life, are diminished due to the damage to the field, like a stone vessel placed on cold ground, resembling hot coals without heat. Furthermore, those unwholesome dharmas from previous lives, when placed in the wholesome teachings and Vinaya of this life, are extinguished, like a stone vessel placed on cold ground, resembling hot coals without heat. In these matters, the Tathagatas (Tathagata, Buddhas), through the unsurpassed faculties and the wisdom of discerning superior and inferior qualities of the Mahasattvas (Mahasattva, great beings), truly know the roots accumulated from wholesome and unwholesome causes in previous lives, as appropriate. And they also truly know, as appropriate, the transformations of the gates of defilement and purity in the present dharma, and the arising of future dharmas of defilement and purity. Therefore, it is said that they have accomplished exceedingly rare and wonderful merits.
Furthermore, regarding the actions that lead to bad destinies, the actions that lead to good destinies, and the differences in liberation, it should be known that there are roughly five different paths. Through these five paths, one can truly know one's own liberation, and also correctly and universally understand the liberation of others. These are what are known as the Buddhas (Buddha) and the disciples of the Buddha. What are called the actions that lead to bad destinies? They refer to all the wrong views held by the Tirthikas (Tirthika, non-Buddhist), with Satkayadrishti (Satkayadrishti, view of self) as their root, as well as the objects and foundations upon which these wrong views rely. Based on these, various evil desires and harms arise, such as killing, and all the immeasurable evil and unwholesome dharmas, as extensively explained in the scriptures, up to and including all illegal and unequal actions as the final result, which can lead one to dangerous and evil places, can lead one to Naraka (Naraka, hell), and can lead one to various bad destinies.
差別生起。若往于彼名生惡趣。領受彼因所感非愛諸果異熟。如是名為往惡趣行。於此多聞諸聖弟子。若彼所緣生諸見趣。若自所依令起執著。若諸所有能往一切險惡趣等諸惡欲等。廣說乃至。諸非法行不平等行以為最後。若住于彼。領受非愛險惡等果。如是一切。如實隨觀非我我所。謂於是中。決定無我。亦無我所。如是觀已。當於聖諦得現觀時。彼諸見趣隨眠根本皆永拔故。說名為斷。其餘一切畢竟不續。此聖弟子于彼見趣以為根本所有能往險惡處等。定不能作。定不能往險惡處等。是名第一往惡趣行永損害門。由是因緣。能于自內如實了知離我等聖。所餘異生雖復有能以世間道超度能往惡趣不善及惡趣等獲得四種現法樂住。或得超過諸色無色寂靜解脫。然其不能究竟損害諸惡趣等后可相應。是故彼流雖極能離欲色界愛暫時獲得勝上樂住。而復當來更還造作殺生等事。往諸惡趣。我等定當不能造作殺生等事。乃至廣說。諸非法行不平等行。我等定當能不造作。是名聖法毗柰耶中永損害門。謂能損害往惡趣行。如是諸佛及佛弟子。能實遍知永損害門所有差別。又即如是諸聖弟子。為欲超度所餘未斷往善趣行。此聖弟子。于先所作不生喜足。于上漏盡起欣樂欲。發正願心。于彼所得諸世俗道。審觀過患。謂彼不能究竟
【現代漢語翻譯】 現代漢語譯本 差別生起。如果前往名為『生惡趣』的地方，領受由那個原因所導致的不可喜愛的各種果報成熟。這被稱為前往惡趣的行為。對於此，博學多聞的聖弟子，如果那些因緣生起各種見解，或者因為自身的原因而產生執著，或者所有那些能夠導致一切危險惡劣之處的惡欲等等，廣泛地說，乃至那些非法行為和不平等行為作為最終結果，如果停留在那些狀態中，領受不可喜愛的危險惡果。像這樣的一切，如實地觀察它們不是『我』，也不是『我所』。也就是說，在這些之中，絕對沒有『我』，也沒有『我所』。像這樣觀察之後，當對於聖諦獲得現觀的時候，那些見解的根本和隨眠都會被永遠拔除，所以被稱為斷除。其餘的一切都畢竟不會延續。這位聖弟子對於那些以見解為根本，所有能夠導致危險惡劣之處的事情，一定不會去做，一定不會前往危險惡劣之處。這被稱為第一種永遠損害前往惡趣行為的途徑。因為這個原因，能夠對於自身如實地瞭解遠離『我』等等的聖者。其餘的凡夫俗子，即使能夠通過世間的方法超越那些能夠導致惡趣的不善行為和惡趣等等，獲得四種現世安樂的住處，或者獲得超越各種色界和無色界的寂靜解脫，但是他們不能夠徹底地損害那些惡趣等等將來可能相應的果報。因此，那些眾生即使能夠極度地遠離慾望和貪愛，暫時獲得殊勝的安樂住處，但是將來還會再次造作殺生等等事情，前往各種惡趣。我們一定不會造作殺生等等事情，乃至廣泛地說，那些非法行為和不平等行為，我們一定能夠不造作。這被稱為聖法毗奈耶中永遠損害的途徑。也就是說，能夠損害前往惡趣的行為。像這樣，諸佛和佛弟子能夠真實地遍知永遠損害途徑的所有差別。而且，就像這樣，這些聖弟子，爲了想要超越其餘尚未斷除的，前往善趣的行為，這位聖弟子，對於先前所做的事情不生喜悅滿足，對於更高的漏盡生起欣樂的慾望，發起正確的願望，對於那些已經獲得的各種世俗道，審視其中的過患，認為它們不能夠徹底。
【English Translation】 English version Differences arise. If one goes to a place called 『birth in evil realms』 (生惡趣), one experiences the unpleasant results of that cause maturing. This is called the path to evil realms. For the well-learned noble disciples, if those conditions give rise to various views (見趣), or if attachment arises due to their own nature, or all those evil desires (惡欲) that can lead to all dangerous and evil places, broadly speaking, even those illegal and unequal actions (非法行不平等行) as the final result, if they dwell in those states, they experience unpleasant and dangerous consequences. Like all of this, they truly observe that they are not 『self』 (我), nor 『belonging to self』 (我所). That is to say, within these, there is absolutely no 『self』, nor 『belonging to self』. Having observed in this way, when they attain direct realization (現觀) of the noble truths (聖諦), the root and latent tendencies (隨眠) of those views will be eradicated forever, so it is called severance (斷). All the rest will certainly not continue. This noble disciple, regarding those things rooted in views that can lead to dangerous and evil places, will certainly not do them, will certainly not go to dangerous and evil places. This is called the first way to permanently harm the path to evil realms. Because of this reason, one can truly understand within oneself the noble ones who are free from 『self』 and so on. Other ordinary beings, even if they can transcend the unwholesome actions and evil realms that can lead to evil realms through worldly methods, and attain the four kinds of pleasant abidings in the present life (現法樂住), or attain the peaceful liberation (寂靜解脫) that transcends various realms of form and formlessness, they cannot completely harm those evil realms and the corresponding consequences that may arise in the future. Therefore, those beings, even if they can extremely detach from desires and craving (愛), and temporarily attain superior pleasant abidings, will still create actions such as killing again in the future, and go to various evil realms. We will certainly not create actions such as killing, and so on, broadly speaking, those illegal and unequal actions, we will certainly be able to not create. This is called the way of permanent harm in the Holy Dharma Vinaya (聖法毗柰耶). That is to say, it can harm the path to evil realms. Like this, the Buddhas and Buddha's disciples can truly and completely know all the differences in the way of permanent harm. Moreover, just like this, these noble disciples, in order to transcend the remaining paths to good realms (善趣行) that have not yet been severed, this noble disciple does not feel joy and satisfaction with what has been done before, but generates a desire for the higher exhaustion of outflows (漏盡), makes correct vows, and examines the faults of those various worldly paths that have already been attained, believing that they cannot be thorough.
離苦。是名第一為欲超度往善趣行發心愿門。發心愿已。普於一切善趣後有所生愛味。深觀過患如險惡道心生厭離。欣慕寂靜現法涅槃。正修方便。由是進趣如先所得趣涅槃行。如是名為能進趣門。彼由修道漸次離欲。乃至能入第一有定。若於上舍多生愛味放逸因緣。于現法中不般涅槃。但名上行不還果者。如是名為後上行門。若復于彼深觀過患。于上舍中不生愛味。彼于現法能證涅槃。依有餘依般涅槃。說如是名為般涅槃門。由是門故。如實了知自般涅槃超度一切往善趣行。於他超度。亦正遍知。所謂諸佛及佛弟子。此中初一永損害門。當知超度往惡趣行。后發心愿進趣上行涅槃四門。當知超度往善趣行。
複次諸聖弟子已見諦跡未離欲者。應知略有二種雜染。謂欲雜染後有雜染。於此二種。諸聖弟子。應勤加行凈修其心。諸聖弟子為欲斷除欲雜染故。勤方便時漸依三行。謂趣無動行。趣無所有處行。證入無動無所有非想非非想處定。此由斷對治故。及遠分對治故。超度欲雜染。或為斷除後有雜染。勤方便時。已離欲界愛。未離色界愛。謂我所何當不有。我何當不有。我當不有。我所當不有。若今所有。若昔所有。如是一切。我皆棄捨。彼正修習能斷後有所有差別對治道已離色界愛。乃至能入非想非非想處定
【現代漢語翻譯】 現代漢語譯本： 離苦，這被稱為第一個爲了超越往善趣之行而發起心願的門。發起心願之後，對於一切善趣未來可能產生的愛戀和執著，要深刻觀察其過患，如同險惡的道路一樣，從而心生厭離，欣慕寂靜的現法涅槃，並正確地修習方便之法。由此精進，如同先前所獲得的趣向涅槃之行。這被稱為能夠精進趣入的門。他們通過修道逐漸遠離慾望，乃至能夠進入第一有定（指色界初禪）。如果對於更高的禪定生起過多的愛戀和執著，因為放逸的緣故，在現世中不能證得涅槃，只能被稱為向上行而不還果的人。這被稱為後向上行門。如果又進一步深刻觀察那些禪定的過患，對於更高的禪定不生起愛戀和執著，他們就能在現世中證得涅槃，依據有餘依涅槃而般涅槃。這被稱為般涅槃門。通過這個門，如實了知自己般涅槃，從而超越一切往善趣之行。對於他人超越，也能正確普遍地知曉，也就是諸佛和佛弟子。這裡，最初的永損害門，應當知道是超越往惡趣之行。後面的發起心願、精進趣入、向上行、涅槃四門，應當知道是超越往善趣之行。
再者，諸聖弟子已經見到真諦的軌跡但尚未完全脫離慾望的人，應當知道略有欲雜染和後有雜染兩種雜染。對於這兩種雜染，諸聖弟子應當勤奮努力，凈化修習他們的心。諸聖弟子爲了斷除欲雜染的緣故，勤奮方便之時，逐漸依靠三種修行方式，也就是趣向無動行（指色界第四禪），趣向無所有處行（指無色界第二禪），證入無動無所有非想非非想處定（指無色界第四禪）。這是由於斷除對治的緣故，以及遠分對治的緣故，從而超越欲雜染。或者爲了斷除後有雜染，勤奮方便之時，已經脫離欲界愛，但尚未脫離愛（指色界和無色界的愛），心中想著：『我的所有怎麼會沒有呢？我怎麼會沒有呢？我將不會有嗎？我的所有將不會有嗎？無論是現在所有的，還是過去所有的，像這樣的一切，我都要棄捨。』他們正確地修習能夠斷除後有所有差別的對治道，從而脫離愛，乃至能夠進入非想非非想處定。
【English Translation】 English version: Leaving suffering is called the first gate of aspiration to transcend and proceed to the good realms. Having made this aspiration, one should deeply contemplate the faults of attachment and craving that may arise in all good realms in the future, viewing them as dangerous paths, thereby generating aversion and longing for the tranquility of Nirvana in this very life, and correctly practice the means to achieve it. By this diligence, one progresses like the previously attained path to Nirvana. This is called the gate of being able to progress. Through cultivating the path, they gradually detach from desires, even to the point of being able to enter the first Dhyana (first meditative absorption in the Form Realm). If one develops excessive attachment and craving for higher states, due to negligence, one cannot attain Nirvana in this life, and can only be called one who goes upward but does not return. This is called the gate of subsequent upward progress. If one further deeply contemplates the faults of those states, and does not develop attachment and craving for higher states, they can attain Nirvana in this very life, and attain Parinirvana based on the remaining basis (of existence). This is called the gate of Parinirvana. Through this gate, one truly knows one's own Parinirvana, thereby transcending all progress to the good realms. One also correctly and universally knows the transcendence of others, namely the Buddhas and disciples of the Buddha. Here, the initial gate of eternal harm should be understood as transcending progress to the evil realms. The subsequent four gates of aspiration, progress, upward progress, and Nirvana should be understood as transcending progress to the good realms.
Furthermore, disciples of the Noble Ones who have seen the traces of truth but have not yet completely detached from desires should know that there are roughly two kinds of defilements: desire defilements and existence defilements. Regarding these two kinds of defilements, the disciples of the Noble Ones should diligently strive to purify and cultivate their minds. When disciples of the Noble Ones diligently apply means to eliminate desire defilements, they gradually rely on three practices: namely, the practice of approaching immovability (referring to the fourth Dhyana of the Form Realm), the practice of approaching the realm of nothingness (referring to the second Dhyana of the Formless Realm), and attaining the state of neither perception nor non-perception in the realm of neither perception nor non-perception (referring to the fourth Dhyana of the Formless Realm). This is because of eliminating the counteracting factors and the distant counteracting factors, thereby transcending desire defilements. Or, when diligently applying means to eliminate existence defilements, having already detached from desire for the Desire Realm but not yet detached from desire for existence (referring to desire for the Form and Formless Realms), thinking: 'How could what is mine not exist? How could I not exist? Will I not exist? Will what is mine not exist? Whether what exists now or what existed in the past, I will abandon all of it.' They correctly cultivate the path that counteracts the differences in existence, thereby detaching from desire for existence, even to the point of being able to enter the state of neither perception nor non-perception.
。若現法中。于其上舍多生愛味不般涅槃。彼于現法不全解脫一切所有後有雜染。若於上舍不生愛味。彼現法中能般涅槃。能全解脫所有一切後有雜染。當知此中若為對治欲雜染故。修對治道。漸次乃至能入第一有定。若為對治後有雜染。修對治道。漸次乃至能入第一有定。如是二種名共解脫。由諸聖者非聖異生皆可容有。是故此解脫不名聖解脫。若於一切乃至有頂薩迦耶苦。如實知已超度有頂。于現法中永斷一切所有雜染。如是解脫唯諸聖者方能獲得。故此解脫名聖解脫。如是一切總有五處。一趣無動行。二趣無所有處行。三趣非想非非想處行。四現法涅槃。五聖解脫。復有三種諸欲過患。一者諸欲能為順樂受境界所生貪慾因緣。二者諸欲能為順苦受境界所生瞋恚因緣。三者諸欲能為順不苦不樂受境界所生無明憤發因緣。又此諸欲當於三處應觀過患。一自性故。二所緣故。三助伴故。自性故者。謂虛妄分別所生貪愛。所緣故者。謂若內若外五種色境。助伴故者。謂非理作意相應倒想。又離上欲勝方便心。說名廣大。何以故。由彼上地轉上轉勝故。修彼心說名廣大。若能厭離下地世間。當知定以無常等行厭壞制伏。于其上地所應得處。當知亦以暫時方便。起寂靜想。住持其心。又我已得於是處所具足安住。生信解者當
【現代漢語翻譯】 現代漢語譯本：如果有人在現世中，對於更高的境界（上舍）產生強烈的喜愛和執著，不願進入涅槃（不般涅槃），那麼他在現世中就不能完全解脫一切由後有（未來生命）產生的煩惱（雜染）。如果他對更高的境界不產生喜愛和執著，那麼他就能在現世中進入涅槃，完全解脫所有一切由後有產生的煩惱。應當知道，這裡如果爲了對治慾望的煩惱（欲雜染），而修習對治的道路，逐漸乃至能夠進入初禪的定境（第一有定）；如果爲了對治後有的煩惱，而修習對治的道路，逐漸乃至能夠進入初禪的定境。這兩種情況都稱為『共解脫』，因為無論是聖者還是凡夫異生都有可能達到。因此，這種解脫不能稱為『聖解脫』。 如果對於一切乃至有頂天（最高禪定境界，薩迦耶苦）的痛苦，如實地了知，並且超越了有頂天，在現世中永遠斷除一切所有的煩惱，這樣的解脫只有聖者才能獲得，所以這種解脫稱為『聖解脫』。總共有五種情況：一、趣向無動行（不動定的修行）；二、趣向無所有處行（無所有處定的修行）；三、趣向非想非非想處行（非想非非想處定的修行）；四、現法涅槃（現世證得涅槃）；五、聖解脫（聖者的解脫）。 還有三種關於慾望的過患：一、慾望能成為順應快樂感受的境界所產生的貪慾的因緣；二、慾望能成為順應痛苦感受的境界所產生的瞋恚的因緣；三、慾望能成為順應不苦不樂感受的境界所產生的無明憤發的因緣。此外，對於慾望，應當在三個方面觀察其過患：一、從自性方面；二、從所緣方面；三、從助伴方面。從自性方面來說，指的是虛妄分別所產生的貪愛。從所緣方面來說，指的是無論是內在還是外在的五種色境。從助伴方面來說，指的是與不如理作意相應的顛倒妄想。 此外，遠離對上界慾望的殊勝方便之心，稱為『廣大』。為什麼呢？因為越往上的境界就越殊勝。修習這種心稱為『廣大』。如果能夠厭離地獄世間，應當知道，一定是用無常等觀行來厭惡、破壞和制伏它。對於上界所應當得到的境界，應當知道，也是用暫時的方便，生起寂靜的念想，來保持住自己的心。如果有人相信並且理解『我已經得到並且在這個處所具足安住』，那麼...
【English Translation】 English version: If, in the present life, someone develops a strong fondness and attachment for higher realms (Urdhva-samjna, higher perceptions), and does not wish to enter Nirvana (aparinirvanah), then in the present life, they cannot fully liberate themselves from all defilements (sarva-samyojana) arising from future existence (punarbhava). If they do not develop fondness and attachment for higher realms, then in the present life, they can enter Nirvana, fully liberating themselves from all defilements arising from future existence. It should be known that if, in order to counteract the defilements of desire (kama-samyojana), one cultivates the path of counteraction, gradually progressing until one can enter the first dhyana (prathama-dhyana, first meditative absorption), and if, in order to counteract the defilements of future existence, one cultivates the path of counteraction, gradually progressing until one can enter the first dhyana, these two cases are both called 'common liberation' (ubhayatha vimoksha), because both noble ones (arya) and ordinary beings (prthagjana) can attain them. Therefore, this liberation is not called 'noble liberation' (arya-vimoksha). If, having truly understood the suffering (duhkha) of all existence, even up to the peak of existence (Bhavagra, the highest realm of existence, also known as Akaniṣṭha), one transcends the peak of existence, and in the present life, permanently severs all defilements, such liberation can only be attained by noble ones. Therefore, this liberation is called 'noble liberation'. In total, there are five such instances: 1. Proceeding towards the practice of non-movement (aneñjagamana); 2. Proceeding towards the practice of the realm of nothingness (akincanyayatana); 3. Proceeding towards the practice of the realm of neither perception nor non-perception (naivasamjnanasamjnatayatana); 4. Nirvana in the present life (drstadharmanirvana); 5. Noble liberation (arya-vimoksha). Furthermore, there are three kinds of faults associated with desires: 1. Desires can be the cause of greed (trsna) arising from objects that accord with pleasant feelings; 2. Desires can be the cause of hatred (dvesa) arising from objects that accord with painful feelings; 3. Desires can be the cause of ignorance (avidya) and resentment arising from objects that accord with neither pleasant nor painful feelings. Moreover, one should contemplate the faults of desires in three aspects: 1. From the aspect of their nature (svabhava); 2. From the aspect of their objects (alambana); 3. From the aspect of their companions (sahaya). From the aspect of their nature, it refers to the craving (trsna) arising from false discriminations (mithya-vikalpa). From the aspect of their objects, it refers to the five kinds of sense objects (rupa-skandha), whether internal or external. From the aspect of their companions, it refers to the inverted thoughts (viparyasa) associated with irrational attention (ayoniso-manaskara). Furthermore, the mind that is free from the superior means of desire for higher realms is called 'vast' (vipula). Why? Because the higher the realm, the more excellent it is. Cultivating this mind is called 'vast'. If one can become disgusted with the lower realms of existence, one should know that it is certainly through contemplating impermanence (anitya) and other aspects that one can despise, destroy, and subdue them. Regarding the realms that should be attained in the higher realms, one should know that it is also through temporary means that one can generate thoughts of tranquility (santa-samjna) to maintain one's mind. If someone believes and understands 'I have already attained and fully abide in this place', then...
知彼于加行道中修習凈信。於是處所生凈信心。由此凈信增上力故。修習精進念定慧等。從初靜慮漸次乃至識無邊處諸無動定。皆能證入。又由其慧起是勝解。謂我已能入如是定。此即能感識無動處所有生果。若現法中不般涅槃。或不進求往于上地。彼于當來決定應往此無動處。又由三緣。於是諸地。當知建立為無動處。謂外慾等散動斷故。立初靜慮為無動處。尋伺喜樂色界地中諸動斷故。立第四靜慮為無動處。有色有對種種別異想動斷故。立空無邊處識無邊處。為無動處。第二第三靜慮中後後所有諸動斷故。當知亦得名無動處。識無邊處由空無邊處外門緣動得遠離故。當知建立為無動處。以要言之。緣所有定無動搖故。皆名無動。此定邊際極至識無邊處。是故當知。乃至此處建立無動。即此一切緣所有定。皆名有上想定。從此已上緣無所有定。當知名為無上想定。從此。已上覆名非想非非想處定。故由三分宣說三行。由三種門。諸聖弟子。厭壞欲等。既厭壞已。漸次能入乃至識無邊處定。是故建立能趣三種無動處行。又若色想若無動想。于諸下地。深厭壞已。能入無所有處定。是名第一能趣無所有處行。又即此處是無漏道修習邊際。此無漏道復有二種。一者有上。二者無上。如有想定其有上者。無常行俱。其無上者
【現代漢語翻譯】 現代漢語譯本 知彼于加行道（指為達到真實證悟所做的準備階段）中修習凈信（純凈的信心）。於是處所生凈信心。由此凈信增上力故。修習精進念定慧等。從初靜慮（禪定）漸次乃至識無邊處（一種禪定境界）諸無動定（不動搖的禪定）。皆能證入。又由其慧起是勝解（殊勝的理解）。謂我已能入如是定。此即能感識無動處所有生果。若現法中不般涅槃（不入滅），或不進求往于上地。彼于當來決定應往此無動處。 又由三緣。於是諸地。當知建立為無動處。謂外慾等散動斷故。立初靜慮為無動處。尋伺喜樂地中諸動斷故。立第四靜慮為無動處。有色有對種種別異想動斷故。立空無邊處識無邊處。為無動處。第二第三靜慮中後後所有諸動斷故。當知亦得名無動處。識無邊處由空無邊處外門緣動得遠離故。當知建立為無動處。以要言之。緣所有定無動搖故。皆名無動。此定邊際極至識無邊處。是故當知。乃至此處建立無動。即此一切緣所有定。皆名有上想定。從此已上緣無所有定。當知名為無上想定。從此。已上覆名非想非非想處定。故由三分宣說三行。由三種門。諸聖弟子。厭壞欲等。既厭壞已。漸次能入乃至識無邊處定。是故建立能趣三種無動處行。 又若色想若無動想。于諸下地。深厭壞已。能入無所有處定。是名第一能趣無所有處行。又即此處是無漏道（沒有煩惱的道路）修習邊際。此無漏道復有二種。一者有上。二者無上。如有想定其有上者。無常行俱。其無上者
【English Translation】 English version He knows that in the preparatory path (the stage of preparation for achieving true enlightenment), one cultivates pure faith (unwavering confidence). From this arises pure faith in that place. Due to the increasing power of this pure faith, one cultivates diligence, mindfulness, concentration, wisdom, etc. From the first Dhyana (meditative state) gradually up to the realm of the Station of Limitless Consciousness (a state of meditative absorption), one can attain all the immovable Samadhis (unwavering meditative states). Furthermore, through wisdom, a superior understanding arises, thinking, 'I am now able to enter such a Samadhi.' This can bring about the fruit of existence in the Station of Immovability. If one does not attain Parinirvana (final liberation) in this present life, or does not strive to go to a higher realm, then in the future, one will definitely go to this Station of Immovability. Moreover, due to three causes, these realms are known to be established as Stations of Immovability. That is, because external desires and other distractions are eliminated, the first Dhyana is established as a Station of Immovability. Because the movements of investigation, analysis, joy, and pleasure in that realm are eliminated, the fourth Dhyana is established as a Station of Immovability. Because the movements of various and different perceptions of form and contact are eliminated, the Station of Limitless Space and the Station of Limitless Consciousness are established as Stations of Immovability. Because the subsequent movements in the second and third Dhyanas are eliminated, they are also known as Stations of Immovability. The Station of Limitless Consciousness is established as a Station of Immovability because it is far away from the external door of the Station of Limitless Space. In short, because all Samadhis based on conditions are unwavering, they are all called 'immovable.' The boundary of this Samadhi extends to the Station of Limitless Consciousness. Therefore, it should be known that up to this point, immovability is established. All these Samadhis based on conditions are called 'superior Samadhis.' Beyond this, Samadhis based on the Station of No-thing-ness are known as 'supreme Samadhis.' Beyond this, it is also called the Station of Neither Perception nor Non-Perception. Therefore, the three practices are explained in three parts. Through three doors, the noble disciples renounce and destroy desires, etc. Having renounced and destroyed them, they gradually enter into the Samadhi of the Station of Limitless Consciousness. Therefore, the practice that leads to the three Stations of Immovability is established. Furthermore, if one deeply renounces and destroys the perception of form or the perception of immovability in the lower realms, one can enter the Samadhi of the Station of No-thing-ness. This is called the first practice that leads to the Station of No-thing-ness. Moreover, this is the boundary of the cultivation of the unconditioned path (the path free from defilements). This unconditioned path is of two types: one is superior, and the other is supreme. Like the superior Samadhi, it is accompanied by the contemplation of impermanence. The supreme one...
。無我行俱。由有上行。于其下地。深厭壞已。入此處定。由無上行。于下於上。一切法中思惟無我。能入無漏無所有處定。此無上行當知名為第二趣行。此第二趣行。復由二行有差別故。建立二種。云何二行。謂能依所依智差別故。此中能依無我智者。謂諸所有若有情界若我己身。于中都無我所屬處。謂地方域。我所屬者。謂諸有情。我所屬事謂或父或母或伴或主如是等類。如彼於我非所屬處。非所屬者。非所屬事。如是。我亦于彼非所屬處。非所屬者。非所屬事。此中所依無我智者。謂諸世間空無有常及我我所。此中都無常我我所真實可得。唯有諸法。如是世間既悉是空。當復有誰有所屬處。有所屬者。有所屬事。是故當知前無我智是其能依。后無我智是其所依。非想非非想處。無無漏道。唯由厭壞無所有處想故。能入此處定。于中唯有此一趣行。又於此中我所何當不有者。謂由生等苦故。說我有苦。我何當不有者。謂即以生等苦為我。發生如是樂欲心已。正勤加行。正加行已。獲得前後所有差別。由是因緣。復得決定。謂我當不有。我所當不有。若今所有者。謂今現法造作增長所有新業。若昔所有者。謂諸故業。彼於此一切所有異熟果皆不願求。一切棄捨無顧戀故。
複次嗢拖南曰。
安立邊際純
【現代漢語翻譯】 現代漢語譯本：無我行同時具備。由於有上行，對於下層境界，深深厭惡其敗壞，因此進入此處的禪定。由於無上行，對於下方和上方的所有法，都思維無我，能夠進入無漏的無所有處定。這無上行應當被稱為第二趣行。這第二趣行，又因為兩種行的差別，而建立兩種。什麼是兩種行？就是能依和所依的智慧的差別。其中能依的無我智，是指所有的一切，無論是眾生界還是我自己的身心，其中都沒有我所擁有的地方。我所屬的地方，是指地方區域。我所擁有者，是指各種眾生。我所擁有的事物，是指父親、母親、同伴、主人等等。就像他們對於我不是所屬的地方、不是所屬的人、不是所屬的事物一樣，我也是對於他們不是所屬的地方、不是所屬的人、不是所屬的事物。這裡所依的無我智，是指世間是空虛的，沒有常恒不變的我以及我所擁有的。其中沒有常恒不變的我以及我所擁有的真實可得。只有諸法存在。像這樣世間既然全部是空虛的，那麼又會有誰擁有所屬的地方、所屬的人、所屬的事物呢？因此應當知道，前面的無我智是能依，後面的無我智是所依。非想非非想處，沒有無漏道，只是因為厭惡並捨棄無所有處的想法，才能進入此處的禪定。其中只有這一個趣行。又在此處，『我所』怎麼會沒有呢？是因為生等等的痛苦，所以說我有痛苦。『我』怎麼會沒有呢？就是以生等等的痛苦作為我，發生這樣的樂欲心之後，精進努力修行。精進努力修行之後，獲得前後所有的差別。因為這個因緣，再次得到決定，就是『我』應當不存在，『我所』應當不存在。如果現在所擁有，是指現在現世造作增長的所有新的業。如果過去所擁有，是指各種過去的業。他們對於這一切所有異熟果都不願希求，全部拋棄沒有顧戀。
再次，總結偈頌說：
安立邊際純
【English Translation】 English version: The practice of non-self is accompanied by the practice of the higher realms. Due to the superior practice, one deeply detests the corruption of the lower realms and thus enters this state of Samadhi (定, fixed concentration). Due to the unsurpassed practice, one contemplates non-self in all Dharmas (法, phenomena) of the lower and higher realms, enabling entry into the Nirodha (無漏, without outflows) state of Nothingness. This unsurpassed practice should be known as the second mode of practice. This second mode of practice is further established into two types due to the difference in two practices. What are the two practices? They are the difference between the wisdom of that which can be relied upon and that which is relied upon. Among these, the wisdom of non-self that can be relied upon refers to all things, whether it be the realm of sentient beings or one's own body and mind, in which there is no place that belongs to 'me'. The place that belongs to 'me' refers to the region. Those who belong to 'me' refers to various sentient beings. The things that belong to 'me' refers to father, mother, companion, master, and so on. Just as they are not places, persons, or things that belong to 'me', so too, 'I' am not a place, person, or thing that belongs to them. Here, the wisdom of non-self that is relied upon refers to the world being empty, without permanence, self (我), or what belongs to self (我所). In this, there is no permanent self or what belongs to self that can be truly obtained. Only Dharmas exist. Since the world is entirely empty in this way, who would possess places, persons, or things that belong to them? Therefore, it should be known that the former wisdom of non-self is that which can be relied upon, and the latter wisdom of non-self is that which is relied upon. In the realm of neither perception nor non-perception, there is no path free from outflows (無漏道), but only by detesting and abandoning the thought of the realm of nothingness can one enter this state of Samadhi. Within this, there is only this one mode of practice. Furthermore, in this context, how could 'what belongs to me' not exist? It is because of the suffering of birth and so on that it is said that I have suffering. How could 'I' not exist? It is by taking the suffering of birth and so on as 'I' that one generates such a desire and diligently practices. After diligently practicing, one obtains all the differences before and after. Because of this cause, one again becomes certain that 'I' should not exist, and 'what belongs to me' should not exist. If what is possessed now refers to all the new Karma (業, action) created and increased in the present life. If what was possessed in the past refers to all the old Karma. They do not wish to seek any of the Vipaka (異熟果, ripened result) of all these possessions, abandoning everything without attachment.
Again, the summary verse says:
Establishment, boundary, pure
及如理緣起 修時障自性 說斷起修后
此中安立四念住為初。道支為最後三十七種菩提分法。若略若廣。如聲聞地應知其相。又由四念住。應知一切所知事邊際。由所知事邊際故。復應了知智事邊際。又四念住由欲精進等。修習加行方得圓滿。應知除此四種念住。更無有餘不同分道或所緣境。由此道此境。能盡諸漏。獲得涅槃。由無第二清凈道故。說純有一能趣正道。又此純一能趣正道。由二因緣。能令有情究竟清凈。一由思擇力故。二由修習力故。此中愁者。謂染污憂。所言泆者。謂掉俱行欲界染喜。愁以四種世法為所依處。泆以餘四世法為所依處。於四念住勤修加行。依思擇力超度愁泆。由依世間修習力故。得離欲愛棄捨憂苦。依出世間修習力故。超度一切薩迦耶苦。亦能證得八支聖道及聖道果真實妙法。一切有情當知皆由思擇修習二種力故。得一切種究竟清凈。
複次若於身等四種所緣。發起種種非理作意。即便違背四種念住。違背此故。即便違背如理作意。謂聖如理無間能生正見支等所有聖道。違背此故。即便違背一切聖道。違背道故。便為違背道果甘露究竟涅槃。又瑜伽師了知身等因緣生已。復於三世身等諸法。住無常觀。由住如是無常觀故。于諸後有。終不依止後有愛住。又現法中
【現代漢語翻譯】 及如理緣起（指事物依因果關係產生的過程） 修時障自性，說斷起修后
此中安立四念住（四種觀照方法：身念住、受念住、心念住、法念住）為最初的修行。道支（八正道）為最後的三十七種菩提分法（通往覺悟的三十七種修行方法）。或簡略或詳細，應如《聲聞地》中所述瞭解其相狀。又通過四念住，應瞭解一切所知事物的邊際。由於瞭解所知事物的邊際，進而應了知智慧事物的邊際。又四念住通過欲（願望）、精進等修習加行才能圓滿。應知除了這四種念住，再沒有其他不同的分道或所緣境。通過此道和此境，能斷盡一切煩惱，獲得涅槃（解脫）。由於沒有第二種清凈道，所以說只有一條能通往正道的道路。又這條唯一的能通往正道的道路，由兩種因緣，能使有情（眾生）達到究竟清凈。一是通過思擇力，二是通過修習力。這裡所說的『愁』，是指染污的憂愁。所說的『泆』，是指與掉舉（心神不定）相應的欲界染污的喜悅。憂愁以四種世間法為所依之處，喜悅以其餘四種世間法為所依之處。對於四念住勤奮修習加行，依靠思擇力超越憂愁和喜悅。由於依靠世間的修習力，得以脫離對慾望的愛戀，捨棄憂愁和痛苦。依靠出世間的修習力，超越一切薩迦耶苦（執著於五蘊之苦），也能證得八支聖道（八正道）及聖道之果的真實妙法。一切有情應當知道，都是由於思擇和修習兩種力量，才能得到一切種類的究竟清凈。
再次，如果對於身等四種所緣（觀照對像）發起種種非理作意（不如理的思考），就會違背四種念住。違背四念住，就會違背如理作意（如理的思考）。所謂聖如理作意，能無間地產生正見支（八正道中的正見）等所有聖道。違背如理作意，就會違背一切聖道。違背聖道，就違背了道果甘露（修行成果）和究竟涅槃（最終解脫）。又瑜伽師（修行者）了知身等是因緣所生之後，又對於三世（過去、現在、未來）的身等諸法，安住于無常的觀察。由於安住于這樣的無常觀察，對於未來的存在，終究不會依止於對未來存在的愛戀。又在現世中
【English Translation】 And as appropriate dependent origination (referring to the process by which things arise based on cause and effect). When practicing, the nature of obstacles, it is said to cut off after arising and practicing.
Here, the establishment of the Four Foundations of Mindfulness (four types of contemplation: mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) is the beginning. The Path Factors (the Eightfold Path) are the last of the thirty-seven limbs of enlightenment (thirty-seven practices leading to enlightenment). Whether brief or detailed, one should understand their characteristics as described in the Śrāvakabhūmi (The Hearer's Stage). Furthermore, through the Four Foundations of Mindfulness, one should understand the limits of all knowable things. Because of understanding the limits of knowable things, one should then understand the limits of wisdom. Also, the Four Foundations of Mindfulness are perfected through the practice of desire (aspiration), diligence, and other additional efforts. One should know that apart from these four types of mindfulness, there are no other different paths or objects of focus. Through this path and this object, one can exhaust all defilements and attain Nirvāṇa (liberation). Because there is no second pure path, it is said that there is only one path that leads to the right way. Moreover, this single path that leads to the right way, through two causes, can enable sentient beings to achieve ultimate purity. One is through the power of discernment, and the other is through the power of practice. Here, 'sorrow' refers to defiled sadness. 'Dissipation' refers to defiled joy in the desire realm that is associated with agitation. Sorrow relies on the four worldly conditions as its basis, while dissipation relies on the remaining four worldly conditions as its basis. Diligently practicing the Four Foundations of Mindfulness, one transcends sorrow and dissipation through the power of discernment. Because of relying on worldly practice, one is able to detach from the love of desire and abandon sorrow and suffering. Because of relying on supramundane practice, one transcends all satkayadristi suffering (suffering from clinging to the five aggregates), and is also able to realize the Eightfold Noble Path and the true and wonderful Dharma of the fruits of the Noble Path. All sentient beings should know that it is through the two powers of discernment and practice that they can attain ultimate purity of all kinds.
Furthermore, if one generates various irrational thoughts (non-reasoned thinking) towards the four objects of focus such as the body, one will violate the Four Foundations of Mindfulness. By violating these, one will violate appropriate attention (reasoned thinking). So-called holy appropriate attention can seamlessly generate the Right View (Right Understanding) factor (of the Eightfold Path) and all holy paths. By violating this, one will violate all holy paths. By violating the path, one violates the nectar of the path's fruit and ultimate Nirvāṇa (final liberation). Moreover, after a yogi (practitioner) understands that the body and so on arise from conditions, they then abide in the contemplation of impermanence regarding all phenomena such as the body in the three times (past, present, future). Because of abiding in such contemplation of impermanence, one will ultimately not rely on the love of future existence. Also, in the present life
。於一切行若內若外。都不執取我及我所。又于未來當知安住集法隨觀。於過去世當知安住滅法隨觀。于現在世生已無間盡滅法故。當知安住集滅法隨觀。由彼最初于身等法觀緣生性。悟入無常。悟入如是無常性已。于諸愛見雜染等處。多修習住。凈治其心。如是作意方得圓滿。由此為依。能隨獲得究竟漏盡。又一切法。以要言之。謂善不善。若雜染品。若清凈品。當知此中諸雜染品。皆用非理作意為集。諸清凈品。皆用如理作意為集。如是一切。總略說名作意為集。
複次修諸念住。若略若廣。如聲聞地應知其相。又此念住修習道理。非今世尊出現於世。方始宣說今聖弟子適初修習。然於過去無始時來。于諸念住。修習流轉。于未來世當知修習亦無窮盡。又是過去未來現在世出世間無量善法生起依處故。說如是四種念住。名為善聚。又能障礙如是善聚故。說五蓋名不善聚。又由身等四所知法無邊別故。如來智慧于彼無礙。亦無有邊。智無邊故。如來所說無上法教。亦無有邊。如是法教二緣所顯。一由文故。二由義故。義差別門無有數量。法教文句開顯義門。亦無數量。於此文句不重宣說。無邊展轉辯才無盡。是故如來成就希奇未曾有法。善能宣說所有法教。於一義中能以無量巧妙文句。方便開示而不重說。又
【現代漢語翻譯】 現代漢語譯本：對於一切行為，無論是內在的還是外在的，都不執著于『我』以及『我所』（屬於我的東西）。並且對於未來，應當知道安住于觀察『集法』（事物產生的原因和條件）。對於過去世，應當知道安住于觀察『滅法』（事物消亡的現象）。對於現在世，因為生起之後隨即消亡的緣故，應當知道安住于觀察『集滅法』（事物產生和消亡的現象）。由於他最初對於身體等法觀察其緣起生滅的性質，從而領悟到無常。領悟到這樣的無常性之後，對於各種愛慾和邪見等雜染之處，多多修習安住，凈化自己的心。像這樣用心才能達到圓滿。依靠這個，才能最終獲得究竟的漏盡（煩惱斷盡）。總而言之，一切法可以概括為善與不善，雜染和清凈。應當知道，這些雜染的品類，都是由於不如理的作意而產生的；而那些清凈的品類，都是由於如理的作意而產生的。像這樣一切法，總括起來就叫做作意為集。 其次，修習各種念住，無論是簡略的還是廣博的，都應當像《聲聞地》中所說的那樣瞭解它的相狀。並且這種念住的修習方法，不是現在世尊（釋迦牟尼佛）出現於世才開始宣說的，也不是現在的聖弟子才開始修習的。而是在過去無始以來，對於各種念住，就已經在修習流轉了。在未來世，應當知道這種修習也是無窮無盡的。而且因為它是過去、未來、現在世間和出世間無量善法生起的依處，所以說這四種念住，叫做善聚。又因為能夠障礙這些善聚，所以說五蓋（貪慾、嗔恚、睡眠、掉舉、疑）叫做不善聚。又因為身體等四種所知法無邊無際的差別，如來的智慧對於它們沒有障礙，也沒有邊際。因為智慧沒有邊際的緣故，如來說的無上法教，也沒有邊際。這樣的法教由兩個方面來顯現：一是通過文字，二是通過意義。意義的差別門沒有數量，法教的文句開顯意義的門也沒有數量。對於這些文句不再重複宣說，無邊的展轉辯才沒有窮盡。所以如來成就了希奇未曾有法，善於宣說所有的法教，對於一個意義，能夠用無量巧妙的文句，方便開示而不重複。
【English Translation】 English version: Regarding all actions, whether internal or external, one should not cling to 'I' and 'mine' (things belonging to me). Furthermore, regarding the future, one should know to abide in contemplating the 'arising dharma' (the causes and conditions of things arising). Regarding the past, one should know to abide in contemplating the 'ceasing dharma' (the phenomena of things ceasing). Regarding the present, because of the immediate cessation after arising, one should know to abide in contemplating the 'arising and ceasing dharma' (the phenomena of things arising and ceasing). Because he initially observes the nature of dependent origination in the body and other dharmas, he realizes impermanence. Having realized such impermanence, he dwells in and cultivates various defilements such as craving and wrong views, purifying his mind. Only by such mental effort can one attain perfection. Relying on this, one can ultimately attain the complete exhaustion of outflows (the complete cessation of afflictions). In short, all dharmas can be summarized as good and bad, defiled and pure. One should know that all defiled categories arise from irrational attention; and all pure categories arise from rational attention. All of these, in summary, are called attention as the cause of accumulation. Furthermore, the cultivation of the various mindfulnesses, whether brief or extensive, should be understood in their aspects as described in the 'Śrāvakabhūmi' (The Hearer's Stage). Moreover, this method of cultivating mindfulness is not something that the present World Honored One (Śākyamuni Buddha) began to proclaim only after appearing in the world, nor is it something that present holy disciples are only now beginning to cultivate. Rather, from beginningless time in the past, there has been a flow of cultivation of the various mindfulnesses. In the future, one should know that this cultivation will also be endless. And because it is the basis for the arising of countless good dharmas, both mundane and supramundane, in the past, future, and present, these four mindfulnesses are called the accumulation of goodness. And because they can obstruct these accumulations of goodness, the five hindrances (greed, hatred, sloth, restlessness, doubt) are called the accumulation of non-goodness. Furthermore, because of the boundless differences in the four knowable objects such as the body, the Tathāgata's (Buddha's) wisdom is unobstructed and boundless with respect to them. Because wisdom is boundless, the unsurpassed Dharma taught by the Tathāgata is also boundless. Such Dharma is manifested through two aspects: one through words, and the other through meaning. The doors of meaning are countless, and the sentences of the Dharma teaching that reveal the doors of meaning are also countless. These sentences are not repeated, and the boundless and ever-evolving eloquence is inexhaustible. Therefore, the Tathāgata has attained wondrous and unprecedented dharmas, and is skilled in proclaiming all the Dharma teachings, able to conveniently reveal one meaning with countless skillful sentences without repetition.
于聖教宗義趣智善成就故。名為有趣。俱生聞思所成妙慧善成就故。名為有意。成就定故。名為有念。通達諦故。名為有慧。當知此中初一總標。后三別釋。
複次有諸苾芻。于身等法先由聞思如理作意。安住唯有身等法觀。知一切法無我性已。不唯於此聞思作意而生喜足。唯上希求定心解脫。為求定故。住遠離處。唯緣身等。以九行相。安住其心。令心內寂。由二因緣。起四念住。名善發起。一由如理作意如實智故。二由三摩地如實智故。此慧無間由如實智當得究竟。
複次有諸苾芻。於三對治得隨所欲。得無艱難。得無阻礙。謂無常想。若仁慈觀。若無相定。彼由如是三種對治。隨其所應。如前所說。于可意等身等境界。住厭逆想不厭逆想。棄彼二種舍念正知。由此因緣。當知名為善修念住。
複次嗢拖南曰。
先諸根愛味 前後有差別 取相及諸纏 大果利為后
有三種根。于諸念住一切善聚為障礙故。當知說名不善法聚。何等為三。一惡行根。能令當來住惡趣苦。二尋思根。能令現法住不安苦。三者根根。與惡行根及尋思根為根本故。說名根根。應知此中。諸貪瞋癡三不善根。能與身等惡行為根。欲等三想。能與欲等尋思為根。欲等三界。當知能與貪等三根及欲想等三根
【現代漢語翻譯】 現代漢語譯本 由於對聖教（Ārya-dharma）的宗義（essence of the teachings）的理解和智慧的善巧成就，因此稱為『有趣』（having interest）。由於俱生（innate）的聞（hearing）、思（thinking）所成的微妙智慧的善巧成就，因此稱為『有意』（having intention）。由於成就禪定（samādhi），因此稱為『有念』（having mindfulness）。由於通達真諦（truth），因此稱為『有慧』（having wisdom）。應當知道，這其中第一個是總的標示，後面三個是分別解釋。
其次，有些比丘（bhikṣu）對於身（body）等法（dharmas），先通過聽聞（śruta）、思惟（cinta）如理作意（yoniso manasikara），安住于唯有身等法的觀照（contemplation），在知曉一切法（all dharmas）無我性（anātman）之後，不只是對此聽聞思惟作意感到滿足，而是向上希求禪定（samādhi）和解脫（vimoksha）。爲了尋求禪定，住在遠離之處，唯獨緣于身等，以九種行相（nine aspects），安住其心，使內心寂靜。由於兩個因緣，生起四念住（four foundations of mindfulness），稱為『善發起』（well-arisen）。一是由於如理作意（yoniso manasikara）的如實智（yathābhūta-jñāna），二是由三摩地（samādhi）的如實智（yathābhūta-jñāna）。此智慧（prajñā）無間地由如實智（yathābhūta-jñāna）應當得到究竟。
其次，有些比丘（bhikṣu）對於三種對治（three antidotes）能夠隨心所欲，沒有艱難，沒有阻礙，即無常想（anitya-saṃjñā），或者仁慈觀（maitrī-bhāvanā），或者無相定（animitta-samādhi）。他們由於這三種對治，根據情況，如前所說，對於可意的（desirable）等身等境界（sense objects），安住于厭逆想（aśubha-saṃjñā）或不厭逆想（non-aśubha-saṃjñā），捨棄這兩種想法，保持正念正知（sati-samprajanya）。由此因緣，應當知道這被稱為『善修念住』（well-cultivated mindfulness）。
其次，總結（udāna）說：
先是諸根的愛味，前後有差別，取相以及各種纏縛，大果和利益在後面。
有三種根（three roots），對於諸念住（the foundations of mindfulness）和一切善法聚集（wholesome qualities）構成障礙，因此應當知道被稱為不善法聚集（unwholesome qualities）。哪三種呢？一是惡行根（root of bad conduct），能使未來住在惡趣（evil realms）的痛苦中。二是尋思根（root of discursive thought），能使現在住在不安的痛苦中。三是根根（root of roots），與惡行根和尋思根作為根本，因此稱為根根。應當知道，這其中，諸貪（rāga）瞋（dveṣa）癡（moha）三種不善根（unwholesome roots），能與身等惡行作為根本。欲（kāma）等三種想（saṃjñā），能與欲等尋思作為根本。欲（kāma）等三界（three realms），應當知道能與貪等三種根以及欲想等三種根。
【English Translation】 English version Because of the skillful accomplishment of understanding and wisdom regarding the essential meaning of the Holy Dharma (Ārya-dharma), it is called 'having interest' (interesting). Because of the skillful accomplishment of the subtle wisdom arising from innate hearing (śruta) and thinking (cinta), it is called 'having intention' (intentional). Because of the accomplishment of samādhi (meditative concentration), it is called 'having mindfulness' (mindful). Because of the thorough understanding of truth, it is called 'having wisdom' (wise). It should be known that the first of these is a general indication, and the latter three are separate explanations.
Furthermore, some bhikṣus (monks) first, through hearing (śruta) and thinking (cinta), with proper attention (yoniso manasikara) to the dharmas (phenomena) such as the body (kāya), abide in the contemplation (contemplation) of only the dharmas such as the body. Having known the selflessness (anātman) of all dharmas (all phenomena), they are not merely satisfied with this hearing, thinking, and attention, but aspire upwards for samādhi (meditative concentration) and vimoksha (liberation). In order to seek samādhi, they dwell in secluded places, focusing solely on the body, etc., and with nine aspects, they settle their minds, making their minds internally tranquil. Due to two causes, the four foundations of mindfulness (smṛtyupasthāna) arise, which are called 'well-arisen'. First, due to the yathābhūta-jñāna (knowledge of reality) of proper attention (yoniso manasikara), and second, due to the yathābhūta-jñāna (knowledge of reality) of samādhi (meditative concentration). This prajñā (wisdom) should be ultimately attained uninterruptedly by yathābhūta-jñāna (knowledge of reality).
Furthermore, some bhikṣus (monks) are able to obtain the three antidotes (three antidotes) as they desire, without difficulty, without obstruction, namely, the perception of impermanence (anitya-saṃjñā), or the cultivation of loving-kindness (maitrī-bhāvanā), or the signless samādhi (animitta-samādhi). Due to these three antidotes, according to the situation, as previously stated, regarding desirable (desirable) sense objects such as the body, they abide in the perception of repulsiveness (aśubha-saṃjñā) or the perception of non-repulsiveness (non-aśubha-saṃjñā), abandoning both of these perceptions, maintaining mindfulness and clear comprehension (sati-samprajanya). Due to this cause, it should be known that this is called 'well-cultivated mindfulness' (well-cultivated mindfulness).
Furthermore, the summary (udāna) says:
First, the relish of the senses, there are differences before and after, grasping at characteristics and various entanglements, great fruit and benefit are later.
There are three roots (three roots) that obstruct the foundations of mindfulness (the foundations of mindfulness) and all wholesome qualities (wholesome qualities), therefore they should be known as unwholesome qualities (unwholesome qualities). What are the three? First, the root of bad conduct (root of bad conduct), which causes one to dwell in the suffering of the evil realms (evil realms) in the future. Second, the root of discursive thought (root of discursive thought), which causes one to dwell in the suffering of unease in the present. Third, the root of roots (root of roots), which serves as the root for the root of bad conduct and the root of discursive thought, and is therefore called the root of roots. It should be known that among these, the three unwholesome roots (unwholesome roots) of rāga (greed), dveṣa (hatred), and moha (delusion) can serve as the root for bad conduct such as actions of the body. The three saṃjñās (perceptions) such as kāma (desire) can serve as the root for discursive thoughts such as desire. The three realms (three realms) such as kāma (desire) should be known to be able to serve as the root for the three roots such as greed, and the three roots such as the perception of desire.
為根。
複次有諸苾芻。於四念住勤修加行。以世間道離欲界愛。廣說乃至。第一有定具足安住。即於此定多生愛味。即於此定生喜足想。不上勤求得所未得。此于聖法毗柰耶中。不名大士。何以故。其心未得善解脫故。與此相違。得名大士。
複次有諸苾芻。于身等境精勤安住循身等觀。以九行相安住其心。令心內聚。當知此心於奢摩他所治身心惛沉下劣。不得解脫。不解脫故。依此聚心。生起身中諸惛沈性。生起心中諸下劣性。若於念住善安住心。如實了知此所生起隨煩惱已。便從內聚還收其心安置在外凈妙境相。謂于佛等功德行緣。持心令住。由緣此故發生歡喜。廣說乃至。由妙舉門于所緣境令心得定。從奢摩他之所對治諸隨煩惱而得解脫。從此已后如實了知。于隨煩惱心得解脫。為此義故祈願。于外得此義已還復如前攝心內聚。而不為其諸隨煩惱之所惱亂。心內聚已不由祈願。自然如實了知。于外心得解脫。彼于外緣行相尋思。有所制伏。有其加行難可運轉。皆得自在解脫。棄捨安樂而住。已得成辦勝奢摩他。如是彼於四種念住善安住心。能正了知前後差別。又應知此補特伽羅。先已修行毗缽舍那。毗缽舍那以為依止。于奢摩他修瑜伽行。
複次有諸苾芻。于諸念住勤修加行。毗缽舍那以
【現代漢語翻譯】 現代漢語譯本： 因為這是根本。
再者，有些苾芻（bhiksu，佛教出家男眾）在四念住（catuḥsmṛtyupasthāna，四種觀禪修方法：身念住、受念住、心念住、法念住）上勤奮修行，通過世間道（laukikamārga，指非解脫道）遠離欲界（kāmadhātu，眾生因有情慾而輪迴的世界）的貪愛。廣泛地說，他們最初獲得了禪定（samādhi，精神專注的狀態）並安住其中，然後對這種禪定產生強烈的愛戀，對這種禪定感到喜悅和滿足，不努力尋求獲得尚未獲得的成就。這樣的人在聖法（āryadharma，高尚的教法）和毗奈耶（vinaya，戒律）中，不能被稱為大士（mahāsattva，偉大的修行者）。為什麼呢？因為他們的心沒有得到徹底的解脫。與此相反的人，才能被稱為大士。
再者，有些苾芻精勤地安住于身體等境界，按照身體等進行觀察，用九種行相（navākāra，九種心住的方法）安住他們的心，使心向內收斂。應當知道，這種心對於奢摩他（śamatha，止禪）所要對治的身心昏沉和下劣狀態，是無法解脫的。因為沒有解脫，依靠這種收斂的心，就會在身上產生各種昏沉的性質，在心中產生各種下劣的性質。如果對於念住善於安住其心，如實地了知這些所生起的隨煩惱（upakleśa，細微的煩惱）之後，就從向內收斂的狀態，把心收回來，安置在向外的清凈美妙的境界上，比如佛（buddha，覺悟者）的功德等修行因緣上，保持心安住於此。由於緣于這些，就會發生歡喜。廣泛地說，通過巧妙地提升，使心在所緣的境界上獲得禪定，從奢摩他所要對治的各種隨煩惱中得到解脫。從此以後，如實地了知，對於隨煩惱，心得到了解脫。爲了這個意義，祈願向外。在向外得到這個意義之後，還像先前一樣收攝心向內，而不被各種隨煩惱所惱亂。心向內收斂之後，不需要祈願，自然如實地了知，對於向外，心得到了解脫。他們對於向外的因緣行相的尋思（vitarka，粗略的思考），有所制伏，他們的加行（prayoga，努力）難以運轉，都能得到自在解脫，放棄安樂而安住。已經獲得了殊勝的奢摩他。像這樣，他們對於四種念住善於安住其心，能夠正確地了知前後差別。又應當知道，這種補特伽羅（pudgala，人），先前已經修行了毗缽舍那（vipaśyanā，觀禪），以毗缽舍那作為依靠，對於奢摩他修習瑜伽行（yogācāra，相應的修行）。
再者，有些苾芻在各種念住上勤奮修行，以毗缽舍那（vipaśyanā，觀禪）為根本。
【English Translation】 English version: Because this is the root.
Furthermore, there are bhikshus (monks) who diligently practice the four smrtyupasthanas (foundations of mindfulness: mindfulness of body, feelings, mind, and phenomena), using the mundane path (laukikamārga, the path that does not lead to liberation) to detach from the desire realm's (kāmadhātu, the world of desire) love. Broadly speaking, they initially attain samadhi (concentration) and abide in it, then develop a strong attachment to this samadhi, feeling joy and satisfaction in it, without striving to attain what has not yet been attained. Such individuals, in the noble Dharma (āryadharma, the noble teachings) and Vinaya (discipline), are not called mahasattvas (great beings). Why? Because their minds have not attained complete liberation. Those who are the opposite of this are called mahasattvas.
Furthermore, there are bhikshus who diligently abide in objects such as the body, observing the body, etc., using the nine aspects (navākāra, nine ways of abiding the mind) to settle their minds, causing the mind to turn inward. It should be known that this mind, with respect to the dullness and inferiority of body and mind that śamatha (calm abiding) is meant to counteract, cannot be liberated. Because it is not liberated, relying on this gathered mind, various dull qualities arise in the body, and various inferior qualities arise in the mind. If one is skilled at settling the mind in the smrtyupasthanas, and truly understands these arising upakleshas (afflictions), then from the state of inward gathering, one withdraws the mind and places it on an outward, pure, and wonderful object, such as the qualities of the Buddha (awakened one), etc., as a condition for practice, keeping the mind abiding there. Because of relying on these, joy arises. Broadly speaking, through skillful uplifting, the mind attains samadhi on the object of focus, and is liberated from the various upakleshas that śamatha is meant to counteract. From then on, one truly understands that the mind is liberated from the upakleshas. For this reason, one aspires outward. After obtaining this meaning outward, one gathers the mind inward as before, without being disturbed by the various upakleshas. After the mind is gathered inward, without aspiration, one naturally and truly understands that the mind is liberated with respect to the outward. They have some control over the outward conditions and aspects of thought (vitarka, gross thinking), their prayoga (effort) is difficult to turn, and they all attain liberation freely, abandoning comfort and abiding. They have already attained superior śamatha. In this way, they are skilled at settling the mind in the four smrtyupasthanas, and are able to correctly understand the differences between before and after. It should also be known that this pudgala (person) has previously practiced vipassanā (insight meditation), relying on vipassanā, and practices yoga (corresponding practice) with respect to śamatha.
Furthermore, there are bhikshus who diligently practice the various smrtyupasthanas, with vipassanā (insight meditation) as the root.
為依止。于奢摩他樂修觀行。彼即應于內奢摩他所攝自心取如是相。謂我今者何所思惟。云何思惟。令奢摩他所攝受心為奢摩他所治身心惛沉下劣之所惱亂。復我今者何所思惟。云何思惟。令奢摩他所攝受心不為彼法之所惱亂。若彼苾芻不取如是自心相貌。但自了知此隨煩惱染污心已。便於外緣取凈妙相。由是為因。雖能暫時除遣現在現前隨惑。然於後時若復如前攝心內聚。還為如是隨惑所惱不得靜定。如先不取自心相故。由是因緣。為隨煩惱數數擾亂。又不能得所欣求義。復為憂愁之所損惱。又經長時不能獲得內心寂止。不能獲得依奢摩他毗缽舍那為先。清凈增上第一正念正知。由不獲得內心寂止故。不能得四增上心現法樂住。由不獲得增上第一正念正智故。不能得先所未得無上安隱究竟涅槃。與上相違。應知即是一切白品。乃至獲得先所未得無上安隱究竟涅槃。此中典廚譬瑜伽。師主即譬于內奢摩他所攝受心。其肴膳味喻執取相。上妙衣食喻于內心奢摩他等。當知黑品喻諸愚夫所有。白品喻諸智者。
複次有諸苾芻。于諸念住正勤修習。而是異生或有勝妙可愛境界正現在前。或復獨處得諸相狀。由失念故。不如理想以為依止。率爾發起猛利貪纏。彼於此纏深心厭恥。謂如自身墮于厄難極鄙穢處。發起猛利思
【現代漢語翻譯】 現代漢語譯本：爲了有所依止，在奢摩他（Śamatha，止）的快樂中修習觀行。那個人就應該在奢摩他所攝受的自心中，選取這樣的相：我現在思惟什麼？如何思惟？使得奢摩他所攝受的心，不被奢摩他所對治的身心昏沉、下劣所惱亂。我又思惟什麼？如何思惟？使得奢摩他所攝受的心，不被那些法所惱亂。如果那個比丘不選取這樣的自心相貌，只是自己了知這個隨煩惱染污的心，便在外緣選取清凈美妙的相。由於這個原因，雖然能夠暫時去除現在現前的隨惑，然而在以後，如果又像先前那樣攝心內聚，還會被像這樣的隨惑所惱亂，不能得到靜定。像先前那樣不選取自心相的緣故，由於這個因緣，被隨煩惱屢次擾亂，又不能得到所欣求的意義，又被憂愁所損害惱亂，又經過很長時間不能獲得內心寂止，不能獲得以奢摩他和毗缽舍那（Vipaśyanā，觀）為先的清凈增上第一正念正知。由於不獲得內心寂止的緣故，不能得到四增上心現法樂住。由於不獲得增上第一正念正智的緣故，不能得到先前未得的無上安隱究竟涅槃（Nirvāṇa）。與上面相反，應當知道就是一切白品，乃至獲得先前未得的無上安隱究竟涅槃。這裡，典廚譬喻瑜伽，師主就譬喻于內奢摩他所攝受的心，那肴膳的味道比喻執取相，上妙的衣食比喻于內心奢摩他等。應當知道黑品比喻諸愚夫所有，白品比喻諸智者。 其次，有些比丘，對於諸念住正勤修習，但是作為異生，或者有勝妙可愛的境界正現在前，或者又獨處得到各種相狀，由於失去正念的緣故，不如理想地作為依止，輕率地發起猛利的貪纏。他們對於這個纏縛深心厭恥，認為自己好像墮入厄難極其鄙穢之處，發起猛利的思
【English Translation】 English version: For reliance, one cultivates contemplation in the joy of Śamatha (tranquility). That person should take such an aspect in their own mind, which is governed by Śamatha: What am I thinking now? How am I thinking? So that the mind governed by Śamatha is not disturbed by the dullness and inferiority of body and mind that Śamatha counteracts. What am I thinking now? How am I thinking? So that the mind governed by Śamatha is not disturbed by those dharmas. If that Bhikshu (monk) does not take such an appearance of his own mind, but only knows that this mind is defiled by the secondary afflictions, then he takes pure and wonderful appearances in external conditions. Because of this reason, although he can temporarily remove the present and immediate secondary afflictions, later, if he gathers his mind inward as before, he will still be disturbed by such secondary afflictions and will not be able to obtain tranquility. Because he did not take the appearance of his own mind as before, due to this reason, he is repeatedly disturbed by secondary afflictions, and he cannot obtain the meaning he desires, and he is harmed and disturbed by sorrow, and after a long time he cannot obtain inner tranquility, and he cannot obtain the pure, supreme, first right mindfulness and right knowledge that takes Śamatha and Vipaśyanā (insight) as its basis. Because he does not obtain inner tranquility, he cannot obtain the four supreme minds, the pleasant abiding in the present dharma. Because he does not obtain the supreme first right mindfulness and right knowledge, he cannot obtain the unsurpassed, peaceful, and ultimate Nirvāṇa (liberation) that he had not obtained before. Contrary to the above, it should be known that it is all white qualities, until he obtains the unsurpassed, peaceful, and ultimate Nirvāṇa that he had not obtained before. Here, the cook is a metaphor for Yoga, and the master is a metaphor for the mind governed by inner Śamatha, and the taste of the delicacies is a metaphor for grasping appearances, and the excellent clothing and food are metaphors for inner Śamatha and so on. It should be known that black qualities are a metaphor for all foolish people, and white qualities are a metaphor for all wise people. Furthermore, some Bhikshus (monks) diligently cultivate the mindfulness, but as ordinary beings, either a wonderful and lovely realm is present before them, or they are alone and obtain various appearances. Because of losing mindfulness, they do not rely on it as ideal, and rashly arouse intense attachment. They deeply despise this entanglement, thinking that they have fallen into a difficult and extremely vile place, and arouse intense thought.
遠離心。由如是行。便於彼纏心得解脫。既解脫已心生歡喜。從此已後起猛利厭。猛利厭后得無常想。如見大犁發諸行塊。便於聖諦如實現觀。以其依止依附涅槃。又即有學觀察作意。于勝妙境思惟凈相。由未永斷貪隨眠故。貪纏率爾生起現前。尋復于彼深見過患。為欲斷此纏及隨眠入無相定。如是能斷余未斷法。從定起已如實了知一切已斷。領受微妙解脫喜樂。如實觀見自己。成就大智力故。名為強盛。諸魔羅品其力羸劣。
複次修四念住所引功德。當知能感最勝增上究竟果故。名有大果。當知能感最勝增上樂勝利故。名有大利。
瑜伽師地論卷第九十七 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九十八
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事菩提分法擇攝第四之二
複次嗢拖南曰。
邪師住雪山 勸勉系屬凈 漸次戒圓滿 穗成就為后
有諸外道。于弟子眾自立為師。專求利養。專求恭敬。專求自利。遇緣和合。有族姓子投其出家。因而謂曰。汝之與我先無一切資身眾具可共受用。汝應為我往詣他處褒讚我德掩藏我失。我亦為汝行如是事。我等二人迭相依護。當於諸王若與王等。乃至一切大商主邊多獲利養及
【現代漢語翻譯】 現代漢語譯本 遠離（對世俗的）心。像這樣修行，就能使被煩惱纏縛的心得到解脫。一旦解脫，內心就會充滿喜悅。從這以後，會產生強烈的厭離心。在強烈的厭離心之後，會獲得無常的觀念，就像看到犁翻開土地一樣，如實地觀察聖諦（Arya-satya）。因為他依賴和依附於涅槃（Nirvana），並且有學之人觀察作意（manasikara），對於殊勝美妙的境界，思惟其不凈的方面。由於尚未永遠斷除貪慾的隨眠（anusaya），貪慾的煩惱會突然生起並顯現。他會進一步深刻地認識到其中的過患，爲了斷除這種煩惱和隨眠，進入無相定（animitta-samadhi）。這樣，他就能斷除其他尚未斷除的法。從禪定中出來后，如實地了知一切已經斷除，領受微妙的解脫喜樂，如實地觀見自己。因為成就了強大的智慧力量，所以被稱為強大。諸魔羅（Mara）的勢力因此顯得非常弱小。
此外，修習四念住（catuḥsmṛtyupasthāna）所帶來的功德，應當知道它能感得最殊勝、最增上的究竟果報，所以被稱為有大果。應當知道它能感得最殊勝、最增上的快樂利益，所以被稱為有大利。
《瑜伽師地論》卷第九十七 大正藏第 30 冊 No. 1579 《瑜伽師地論》
《瑜伽師地論》卷第九十八
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中契經事菩提分法擇攝第四之二
此外，總綱如下：
邪師住雪山，勸勉系屬凈 漸次戒圓滿，穗成就為后
有一些外道，在弟子眾中自立為師，專門追求利益供養，專門追求恭敬，專門追求自身利益。當因緣和合時，有出身良好的人家子弟投奔他們出家。他們就對（新出家的人）說：『你和我先前沒有任何可以共同享用的生活資具。你應該為我到其他地方去讚美我的德行，掩蓋我的過失。我也為你做同樣的事情。我們兩人互相依護，就能從諸王或者與王同等的人，乃至一切大商主那裡獲得大量的利益和供養。』
【English Translation】 English version Turning away from the (worldly) mind. By practicing in this way, one can liberate the mind that is entangled by afflictions. Once liberated, the mind will be filled with joy. From then on, one will develop a strong sense of revulsion. After the strong revulsion, one will gain the perception of impermanence, just like seeing a plow turning over the soil. One will then truly observe the Noble Truths (Arya-satya) as they are. Because he relies on and is attached to Nirvana (Nirvana), and the student observes with mindful attention (manasikara), contemplating the impure aspects of the sublime and wonderful realms. Because the latent tendencies (anusaya) of greed have not been completely eradicated, the affliction of greed will suddenly arise and manifest. He will further deeply recognize the faults within it. In order to cut off this affliction and latent tendency, he enters the signless samadhi (animitta-samadhi). In this way, he can cut off other dharmas that have not yet been cut off. After arising from samadhi, he truly knows that everything has been cut off, and experiences the subtle joy of liberation, truly seeing himself. Because he has achieved great wisdom and power, he is called strong. The power of all Maras (Mara) therefore appears very weak.
Furthermore, the merits derived from cultivating the Four Foundations of Mindfulness (catuḥsmṛtyupasthāna) should be known to be capable of producing the most supreme, most excellent, and ultimate result, hence it is called having great fruit. It should be known to be capable of producing the most supreme, most excellent, joyful benefit, hence it is called having great benefit.
Yogacarabhumi-sastra, Volume 97 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra
Yogacarabhumi-sastra, Volume 98
Said by Bodhisattva Maitreya
Translated under imperial order by the Tripitaka Master Xuanzang, Section on Collected Topics, Section on Sutras, Selection and Collection of Factors of Enlightenment, Fourth of the Second
Furthermore, the summary is as follows:
Evil teachers dwell in snowy mountains, urging attachment to purity Gradually precepts are perfected, the ripened grain comes last
There are some non-Buddhist teachers who establish themselves as teachers among their disciples, exclusively seeking profit and offerings, exclusively seeking respect, exclusively seeking their own benefit. When conditions are favorable, a son from a good family joins them and leaves home. They then say to (the newly ordained person): 'You and I previously had no material possessions to share. You should go to other places to praise my virtues and conceal my faults. I will do the same for you. The two of us will protect each other, and we will obtain a great deal of profit and offerings from kings or those equal to kings, and even from all the great merchants.'
以恭敬。若作是言諸外道師。名專自利。然其弟子便發抗言。勿為此見。如是護者未名自護。往惡趣失。若防此失乃名自護。是故汝應如前自護。我亦當自別為余護。我既不能護汝。汝亦不須護我。於此義中。當知弟子是如理語者。是聰慧者。重當來故。應知其師是非理語者。是愚癡者。重現在故。復有雜染觸惱於他。由雜染故。不能自護。因此惱他。不名護他。此中如前由親近等斷諸煩惱。名當自護。從此已後由斷為因不惱他等。名當護他。應知此中無瞋無害。是無惱義。無緣而起利樂二心。無緣而起慈悲二心。當知如此是哀愍義。由哀愍故。不惱於他。是故當知一切哀愍與彼相違。
複次應知雪山喻佛善說法毗柰耶。此中略有三分可得。一無學地。二有學地。三異生地。猿猴喻彼非理作意諸相應心。獵人喻魔。于無學地俱不能行。于有學地乃至不還。唯有非理作意相應猿猴喻心獨一能往。非獵人喻魔所能行。于異生地二俱能行。又諸愚夫要觀余境。能出余境。追求余境。余境所縛。是故於境不得解脫。
複次由於正法聽聞受持觀察義理。法隨法行。如其次第應知勸化安立四義。復有三法。尚能斷除一切勝妙淫慾貪纏。況乎鄙劣諸欲貪纏。何等為三。一精進力。二不放逸力。三對治力。由精進力其已生
【現代漢語翻譯】 現代漢語譯本：以恭敬心對待。如果有人說：『那些外道（Tirthika）的老師，只為自己謀利。』 那麼他的弟子就會反駁說：『不要這樣認為。』 像這樣維護老師，不能算是自我保護，反而會墮入惡趣。如果防止這種過失，才算是自我保護。所以你應該像之前那樣自我保護，我也應當另外自我保護。我既不能保護你，你也不需要保護我。』 在這個道理中，應當知道弟子說的是如理之語，是聰慧之人，看重未來。應當知道他的老師說的是不如理之語，是愚癡之人，看重現在。還有人因為自身的雜染而觸惱他人，因為自身的雜染，不能自我保護，因此惱害他人，不能算是保護他人。這裡如同之前所說，通過親近善知識等方法斷除各種煩惱，叫做自我保護。從此以後，因為斷除煩惱的原因而不惱害他人等，叫做保護他人。應當知道這裡所說的無瞋無害，就是不惱害的意思。無緣無故地生起利益和快樂的心，無緣無故地生起慈悲的心，應當知道這就是哀愍的意思。因為哀愍的緣故，不惱害他人。所以應當知道一切哀愍與惱害是相反的。 其次，應當知道雪山比喻佛陀善於宣說的毗奈耶（Vinaya，戒律）。這裡大致可以分為三個部分：一是無學地（Arhatship），二是有學地（Siksa-bhumi），三是異生地（Prthag-jana-bhumi）。猿猴比喻那些不如理作意（ayoniso-manasikara）的相應心。獵人比喻魔（Mara）。在無學地，兩者都不能通行。在有學地，乃至不還果（Anagami），只有不如理作意相應的猿猴比喻的心能夠前往，獵人比喻的魔不能通行。在異生地，兩者都能夠通行。還有那些愚夫，一定要觀察其他的境界，才能離開其他的境界，追求其他的境界，被其他的境界所束縛，因此在境界中不能得到解脫。 其次，由於對正法的聽聞、受持、觀察義理、法隨法行，按照順序應當知道勸化、安立這四種意義。還有三種法，尚且能夠斷除一切殊勝美妙的淫慾貪愛，更何況是那些鄙劣的各種慾望貪愛呢？是哪三種呢？一是精進力（virya-bala），二是不放逸力（apramada-bala），三是對治力（pratipaksa-bala）。由於精進力，那些已經生起的...
【English Translation】 English version: With reverence. If someone says: 'Those teachers of other sects (Tirthika), only seek their own benefit,' then their disciples will retort: 'Do not hold such a view.' Such protection of the teacher is not considered self-protection, but rather leads to falling into evil realms. Preventing such a fault is considered self-protection. Therefore, you should protect yourself as before, and I should also protect myself separately. Since I cannot protect you, you also do not need to protect me.' In this meaning, it should be known that the disciple speaks reasonable words, is wise, and values the future. It should be known that their teacher speaks unreasonable words, is foolish, and values the present. Furthermore, some, due to their own defilements, disturb others. Because of their own defilements, they cannot protect themselves, and therefore harm others, which is not considered protecting others. Here, as mentioned before, by associating with virtuous friends and other means, cutting off various afflictions is called self-protection. From then on, because of cutting off afflictions, not harming others, etc., is called protecting others. It should be known that here, non-anger and non-harm are the meaning of non-disturbance. Unconditionally generating the mind of benefit and happiness, unconditionally generating the mind of loving-kindness and compassion, it should be known that this is the meaning of compassion. Because of compassion, not disturbing others. Therefore, it should be known that all compassion is contrary to disturbance. Furthermore, it should be known that the Snow Mountain is a metaphor for the Vinaya (Vinaya, discipline) well-spoken by the Buddha. Here, roughly three parts can be found: first, the stage of no-more-learning (Arhatship); second, the stage of learning (Siksa-bhumi); third, the stage of ordinary beings (Prthag-jana-bhumi). The monkey is a metaphor for those minds associated with inappropriate attention (ayoniso-manasikara). The hunter is a metaphor for Mara (Mara). In the stage of no-more-learning, neither can proceed. In the stage of learning, even up to the non-returner (Anagami), only the mind associated with inappropriate attention, symbolized by the monkey, can proceed; the Mara symbolized by the hunter cannot proceed. In the stage of ordinary beings, both can proceed. Furthermore, those foolish people must observe other objects in order to leave other objects, pursue other objects, and be bound by other objects; therefore, they cannot attain liberation in objects. Furthermore, due to hearing, upholding, observing the meaning of the true Dharma, and practicing the Dharma accordingly, in sequence, the four meanings of exhortation and establishment should be known. Furthermore, there are three dharmas that can even cut off all excellent and wonderful sensual desires and attachments, let alone those base and inferior desires and attachments. What are the three? First, the power of diligence (virya-bala); second, the power of non-negligence (apramada-bala); third, the power of antidotes (pratipaksa-bala). Due to the power of diligence, those that have already arisen...
者令不堅住。由余二力。其未生者令不得生。如是行者勤修正行。為欲斷除已生惡故。及未生者令不生故。
複次於四念住殷重修習。如聲聞地應知其相。系屬魔者。謂在欲界。此不還果即能超度。系屬死者。謂從欲界乃至有頂。此阿羅漢乃能超度。言不清凈諸有情者。謂諸異生。言清凈者。謂諸有學。言鮮白者。謂諸無學。復有三種證凈。未清凈者能令清凈。已清凈者能令鮮白。當知此中。上諸有學說名清凈。下諸有學名不清凈。彼由修道未清凈故。余如前說。
複次修四念住應知略有五種漸次。一信增上力清凈出家。二戒律儀。三根律儀。四樂遠離。五蓋清凈。諸在家者雖複數數修諸念住。獲得凈信。諸蓋清凈。然闕學處。當知所修不得圓滿。
複次由三因緣。具戒苾芻當知禁戒凈命圓滿。云何為三。一所行圓滿。二攝取圓滿。三受用圓滿。所行圓滿者。謂從買賣乃至害縛斷截撾打揣摩等事。皆悉遠離。攝取圓滿者。謂于攝取象馬等事。乃至攝取生谷等事。皆悉遠離。受用圓滿者。謂衣僅蔽身食才充腹便生喜足。于余長物非時食等皆悉遠離。
複次身等四法如四大路。于彼所生非理作意。如邪祈願稻穀麥穗。于彼所生如理作意。如正祈願稻穀麥穗。當知欲界是不定地。猶如其皮。色無色
【現代漢語翻譯】 現代漢語譯本： 這些（煩惱）令（修行者的心）不能堅定安住。由於其餘兩種力量（精進和智慧），使那些尚未生起的（惡念）不得生起。像這樣，修行者勤奮地修正自己的行為，爲了斷除已經生起的惡念，以及使未生起的惡念不生起。 再次，對於四念住（身念住、受念住、心念住、法念住）要殷重地修習，就像在《聲聞地》中所說的那樣，應當瞭解它們的相狀。被魔所繫縛的，是指在欲界（的眾生），這不還果（阿那含）的聖者就能超越他們。被死所繫縛的，是指從欲界乃至有頂天（的眾生），這阿羅漢才能超越他們。所說的不清凈的有情，是指那些凡夫俗子。所說的清凈的，是指那些有學的聖者（須陀洹、斯陀含、阿那含）。所說的鮮白的，是指那些無學的聖者（阿羅漢）。又有三種證凈（信凈、戒凈、見凈），未清凈的能使之清凈，已清凈的能使之鮮白。應當知道，這裡，上面的那些有學的聖者被稱為清凈，下面的那些有學的聖者被稱為不清凈，他們由於修道還沒有完全清凈的緣故。其餘的如前面所說。 再次，修習四念住，應當知道略有五種漸次：第一，以信增上的力量清凈出家；第二，持守戒律；第三，守護根門（眼、耳、鼻、舌、身、意）；第四，樂於遠離（喧囂）；第五，清凈（五）蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）。那些在家的人，即使多次修習各種念住，獲得清凈的信心，（五）蓋得到清凈，然而缺少學處（戒律），應當知道他們所修的不能圓滿。 再次，由於三種因緣，具戒的比丘應當知道禁戒和清凈的生命是圓滿的。什麼是三種因緣呢？第一，所行圓滿；第二，攝取圓滿；第三，受用圓滿。所行圓滿，是指從買賣乃至傷害、捆綁、斷截、撾打、揣摩等事情，都完全遠離。攝取圓滿，是指對於攝取象、馬等事情，乃至攝取生谷等事情，都完全遠離。受用圓滿，是指衣服僅僅能夠遮蔽身體，食物才能夠充填肚子，便生起喜悅和滿足，對於其餘多餘的物品、非時食等，都完全遠離。 再次，身等四法（身、受、心、法）就像四大道路。對於它們所產生的非理作意，就像邪惡的祈願稻穀麥穗（不能如願）。對於它們所產生的如理作意，就像正確的祈願稻穀麥穗（能夠如願）。應當知道欲界是不定的地方，就像（果實的）皮。色界和無色界...
【English Translation】 English version: These (afflictions) cause (the practitioner's mind) to be unable to remain steadfast. Due to the remaining two forces (diligence and wisdom), they prevent those (evil thoughts) that have not yet arisen from arising. In this way, the practitioner diligently corrects their behavior, in order to cut off the evil thoughts that have already arisen, and to prevent the evil thoughts that have not yet arisen from arising. Furthermore, one should diligently cultivate the Four Foundations of Mindfulness (Four Smṛtyupasthānas: mindfulness of body, feelings, mind, and dharmas), and one should know their characteristics as described in the Śrāvakabhūmi. Those bound by Māra (the Evil One) refer to beings in the Desire Realm (Kāmadhātu), and the non-returner (Anāgāmin) can transcend them. Those bound by death refer to beings from the Desire Realm up to the Peak of Existence (Bhavāgra), and the Arhat can transcend them. Those beings who are said to be impure refer to ordinary beings (pṛthagjana). Those who are said to be pure refer to those with learning (śaikṣa). Those who are said to be immaculate refer to those without learning (aśaikṣa). Furthermore, there are three kinds of purity of attainment (faith, morality, and view). That which is not yet pure can be made pure, and that which is already pure can be made immaculate. It should be known that, here, the higher learners are called pure, and the lower learners are called impure, because their path of cultivation is not yet completely pure. The rest is as previously stated. Furthermore, in cultivating the Four Foundations of Mindfulness, it should be known that there are roughly five gradual stages: first, leaving home purely with the power of increasing faith; second, upholding the precepts; third, guarding the sense faculties (eye, ear, nose, tongue, body, and mind); fourth, delighting in seclusion; fifth, purifying the (five) hindrances (greed, hatred, sloth, restlessness, and doubt). Those who are householders, even if they repeatedly cultivate the various Foundations of Mindfulness and obtain pure faith, and the (five) hindrances are purified, yet lacking the training (precepts), it should be known that their cultivation is not complete. Furthermore, due to three causes, a fully ordained Bhikṣu (monk) should know that the precepts and pure life are complete. What are the three causes? First, complete conduct; second, complete acquisition; third, complete consumption. Complete conduct refers to completely abstaining from things such as buying and selling, and even harming, binding, cutting off, striking, and manipulating. Complete acquisition refers to completely abstaining from acquiring things such as elephants and horses, and even acquiring raw grains. Complete consumption refers to being content with clothing that merely covers the body and food that merely fills the stomach, and completely abstaining from other superfluous items and untimely food. Furthermore, the four dharmas such as body (body, feelings, mind, and dharmas) are like four great roads. Non-reasoned attention to what arises from them is like a wicked prayer for rice and wheat (not being fulfilled). Reasoned attention to what arises from them is like a correct prayer for rice and wheat (being fulfilled). It should be known that the Desire Realm is an uncertain place, like the skin (of a fruit). The Form Realm (Rūpadhātu) and the Formless Realm (Arūpadhātu)...
界俱是定地。猶如其肉。無明如血。於三界中由三種漏。有淋漏義。
複次如先所說所有貪等種種無量惡不善法。由二因緣。若成就者。不能修習四種念住。非是一切泛成就者。云何為二。一有貪等纏現前故。二於此纏不見過故。纏現在前雜染心故。不能修習。雖暫遠離性染著故。非無戀故。于能隨順貪等諸法。其心散動。常逐漂淪。種種尋思恒隨擾亂。是故不能修習念住。若不爾者諸有其性不深染著。皆應不能修習念住。若如是者無容有能修四念住。
複次嗢拖南曰。
勇力修等持 異門神足后
應知建立四種正斷。如聲聞地已廣分別。此中宣說勇第五句。云何名勇。謂如前說堪能忍受。發勤精進。所生眾苦。諸淋漏苦。界不平苦。他粗惡言損惱等事所生眾苦。非此因緣退舍修習正斷加行故。名為勇。
複次應知建立四種神足。如聲聞地已廣分別。若略說者。由四種力持心令定。是故建立四種神足。云何為四。一凈意樂力。二勤務力。三心喜樂力。四正智力。當知此中。由第一力。於三摩地。發生樂欲。為證得故。修習勤務。由第二力。最初住心令其安定。由第三力。已住定心無復散動。不令于外更復飄轉。由第四力。觀察等持所治煩惱。于斷未斷如實了知。又于等持入住出相。能
【現代漢語翻譯】 現代漢語譯本：界可以比作是定地，就像身體的肉。無明（avidyā）就像血，在三界（trailokya）中由於三種漏（āsrava），有淋漓漏失的意義。
再者，就像先前所說的，所有貪（rāga）等種種無量惡不善法，由於兩種因緣，如果成就了這些因緣，就不能修習四種念住（smṛtyupasthāna）。但並非所有泛泛成就者都不能修習。哪兩種因緣呢？一是貪等煩惱纏縛現前，二是對於這些煩惱纏縛看不到過患。由於煩惱纏縛現在前，心被染污，所以不能修習。即使暫時遠離，由於習性上的染著，並非沒有留戀，對於那些順應貪等諸法的，心就散亂動搖，常常隨著漂流沉淪，種種尋思不斷擾亂，因此不能修習念住。如果不是這樣，那麼所有那些習性上沒有被深深染著的人，都應該不能修習念住了。如果這樣的話，就沒有人能夠修習四念住了。
再者，總結偈說：
『勇力修等持，異門神足后』
應當知道四種正斷（samyakprahāṇa）的建立，就像在《聲聞地》（Śrāvakabhūmi）中已經廣泛分別的那樣。這裡宣說『勇』是第五句。什麼叫做『勇』呢？就是像前面所說的，能夠忍受，發起勤奮精進，所產生的種種痛苦，諸如淋漏的痛苦，身體不調和的痛苦，他人粗暴惡劣的言語損害惱亂等事所產生的種種痛苦，不因為這些因緣而退舍修習正斷的加行，所以叫做『勇』。
再者，應當知道四種神足（ṛddhipāda）的建立，就像在《聲聞地》中已經廣泛分別的那樣。如果簡略地說，由於四種力量保持心令其安定，所以建立四種神足。哪四種呢？一是清凈意樂力，二是勤務力，三是心喜樂力，四是正智力。應當知道，這裡，由於第一種力量，對於三摩地（samādhi）發生樂欲，爲了證得三摩地，修習勤務。由於第二種力量，最初使心安住，令其安定。由於第三種力量，已經安住的定心不再散動，不令其向外飄轉。由於第四種力量，觀察等持所要對治的煩惱，對於斷除與未斷除如實了知。又對於等持的入定、住定、出定之相，能夠...
【English Translation】 English version: The realms are all fixed grounds, like flesh. Ignorance (avidyā) is like blood. In the three realms (trailokya), due to the three outflows (āsrava), there is the meaning of dripping and leaking.
Furthermore, as previously stated, all the immeasurable evil and unwholesome dharmas such as greed (rāga), due to two conditions, if one has accomplished these conditions, one cannot practice the four foundations of mindfulness (smṛtyupasthāna). However, it is not the case that all generally accomplished individuals cannot practice them. What are the two conditions? First, the afflictions such as greed are present. Second, one does not see the faults in these afflictions. Because the afflictions are present, the mind is defiled, so one cannot practice. Even if one temporarily distances oneself, due to habitual attachment, one is not without longing. For those who accord with dharmas such as greed, the mind is scattered and agitated, constantly drifting and sinking, with various thoughts constantly disturbing. Therefore, one cannot practice mindfulness. If this were not the case, then all those whose nature is not deeply attached should not be able to practice mindfulness. If that were the case, no one would be able to practice the four foundations of mindfulness.
Furthermore, the summary verse says:
'Courage, strength, sameness, after different aspects, psychic powers'
One should know that the establishment of the four right exertions (samyakprahāṇa) is as has been extensively explained in the Śrāvakabhūmi. Here, 'courage' is declared as the fifth phrase. What is called 'courage'? It is as mentioned before, being able to endure, initiating diligent effort, the various sufferings that arise, such as the suffering of dripping and leaking, the suffering of bodily disharmony, the suffering arising from others' coarse and evil words, harm, and annoyance, without abandoning the practice of the right exertions because of these conditions. Therefore, it is called 'courage'.
Furthermore, one should know that the establishment of the four psychic powers (ṛddhipāda) is as has been extensively explained in the Śrāvakabhūmi. Briefly speaking, the four psychic powers are established because the four kinds of strength hold the mind and make it stable. What are the four? First, the strength of pure intention. Second, the strength of diligence. Third, the strength of joy and delight in the mind. Fourth, the strength of right wisdom. One should know that here, due to the first strength, one develops a desire for samādhi, and in order to attain samādhi, one practices diligence. Due to the second strength, one initially settles the mind and makes it stable. Due to the third strength, the mind that is already settled no longer scatters, and it is not allowed to drift outward. Due to the fourth strength, one observes the afflictions to be overcome by samādhi, and one knows truthfully whether they have been eliminated or not. Furthermore, one is able to...
善了別。如是復于奢摩他等所有諸相。若奢摩他毗缽舍那諸隨煩惱。及隨煩惱能對治等。皆如實知。樂等持者。于等持中。但有爾所等持作事。除此更無若過若增。
複次由五因緣。當知神足略修習相。一由遠離奢摩他品隨煩惱故。二由遠離毗缽舍那品隨煩惱故。三于毗缽舍那品所緣境界繫縛心故。四于奢摩他品所緣境界繫縛心故。五俱於二品所緣境界繫縛心故。應知此中。奢摩他品隨煩惱者。謂懈怠俱行欲等。及惛沉睡眠俱行欲等。當知懈怠俱行欲等。是惛沉睡眠俱行欲等所依止性。毗缽舍那品隨煩惱者。謂掉舉俱行欲等。及妙欲散動俱行欲等。當知掉舉俱行欲等。是妙欲散動俱行欲等所依正性。又於此中由懈怠俱行欲等。于奢摩他品。令住雜染。然不能令諸奢摩他皆悉滅沒。由惛沉睡眠俱行欲等。于奢摩他品。令住雜染。亦復能令諸奢摩他皆悉滅沒。由掉舉俱行欲等。于毗缽舍那品。令住雜染。而不能令毗缽舍那一切滅沒。妙欲散動俱行欲等。于毗缽舍那品。令住雜染。亦令一切毗缽舍那皆悉滅沒。毗缽舍那品所緣境者。謂前後想。此想分別。如聲聞地應知其相。奢摩他品所緣境者。謂上下想。此亦如前應知其相。俱品所緣境者。謂光明想。彼于俱品由動搖故。有諸光影俱行心。修又非如欲等與余懈怠相應
【現代漢語翻譯】 現代漢語譯本：善於明瞭分辨。像這樣對於奢摩他（止，專注）等等所有諸相，以及奢摩他、毗缽舍那（觀，內觀）的各種隨煩惱，以及隨煩惱的對治等等，都能如實地瞭解。喜愛禪定的人，在禪定中，只有這些禪定所起的作用，除了這些之外，沒有更多或更少的。
其次，由五種因緣，應當知道神足（神通的基礎）的略修習之相：一、由於遠離奢摩他品的隨煩惱的緣故；二、由於遠離毗缽舍那品的隨煩惱的緣故；三、對於毗缽舍那品所緣的境界繫縛心的緣故；四、對於奢摩他品所緣的境界繫縛心的緣故；五、同時對於二品所緣的境界繫縛心的緣故。應當知道，這裡所說的奢摩他品的隨煩惱，是指與懈怠一同生起的貪慾等等，以及與昏沉睡眠一同生起的貪慾等等。應當知道，與懈怠一同生起的貪慾等等，是昏沉睡眠一同生起的貪慾等等所依止的自性。毗缽舍那品的隨煩惱，是指與掉舉一同生起的貪慾等等，以及與對美妙事物貪戀散亂一同生起的貪慾等等。應當知道，與掉舉一同生起的貪慾等等，是對美妙事物貪戀散亂一同生起的貪慾等等所依止的自性。又，在這其中，由於與懈怠一同生起的貪慾等等，使奢摩他品處於雜染的狀態，但不能使所有的奢摩他完全滅沒。由於與昏沉睡眠一同生起的貪慾等等，使奢摩他品處於雜染的狀態，也能夠使所有的奢摩他完全滅沒。由於與掉舉一同生起的貪慾等等，使毗缽舍那品處於雜染的狀態，但不能使所有的毗缽舍那完全滅沒。對美妙事物貪戀散亂一同生起的貪慾等等，使毗缽舍那品處於雜染的狀態，也能夠使一切的毗缽舍那完全滅沒。毗缽舍那品所緣的境界，是指前後想。這種想的分別，如《聲聞地》中所說，應當知道它的相狀。奢摩他品所緣的境界，是指上下想。這也如前面所說，應當知道它的相狀。俱品所緣的境界，是指光明想。對於俱品，由於動搖的緣故，有各種光影一同生起的心。修習又不像貪慾等等與其餘的懈怠相應。
【English Translation】 English version: Being skilled in discernment. Likewise, regarding all aspects of Śamatha (tranquility, concentration) and so on, as well as the various secondary defilements of Śamatha and Vipaśyanā (insight, mindfulness), and the antidotes to these secondary defilements, one knows them as they truly are. One who delights in meditative stabilization, in that stabilization, there are only those activities that the stabilization performs; other than that, there is neither more nor less.
Furthermore, by five causes, one should know the characteristics of the brief cultivation of supernatural abilities (ṛddhi): First, because of being apart from the secondary defilements of the Śamatha category. Second, because of being apart from the secondary defilements of the Vipaśyanā category. Third, because of binding the mind to the object of focus of the Vipaśyanā category. Fourth, because of binding the mind to the object of focus of the Śamatha category. Fifth, because of binding the mind to the object of focus of both categories simultaneously. It should be known that, among these, the secondary defilements of the Śamatha category refer to desires, etc., that arise together with laziness, as well as desires, etc., that arise together with dullness and sleepiness. It should be known that desires, etc., that arise together with laziness are the underlying nature upon which desires, etc., that arise together with dullness and sleepiness depend. The secondary defilements of the Vipaśyanā category refer to desires, etc., that arise together with agitation, as well as desires, etc., that arise together with scattering due to delight in sensual pleasures. It should be known that desires, etc., that arise together with agitation are the underlying nature upon which desires, etc., that arise together with scattering due to delight in sensual pleasures depend. Moreover, within this, due to desires, etc., that arise together with laziness, the Śamatha category remains in a state of impurity, but it cannot cause all Śamatha to completely perish. Due to desires, etc., that arise together with dullness and sleepiness, the Śamatha category remains in a state of impurity, and it can also cause all Śamatha to completely perish. Due to desires, etc., that arise together with agitation, the Vipaśyanā category remains in a state of impurity, but it cannot cause all Vipaśyanā to completely perish. Desires, etc., that arise together with scattering due to delight in sensual pleasures, cause the Vipaśyanā category to remain in a state of impurity, and it can also cause all Vipaśyanā to completely perish. The object of focus of the Vipaśyanā category refers to the thought of before and after. The distinctions of this thought, as described in the Śrāvakabhūmi (section on Disciples), should be known. The object of focus of the Śamatha category refers to the thought of above and below. This, too, as described previously, should be known. The object of focus of both categories simultaneously refers to the thought of light. Regarding both categories, due to agitation, there are various minds that arise together with light and shadows. Furthermore, cultivation is not like desires, etc., being associated with other forms of laziness.
。說名懈怠俱行。精進亦爾。得有懈怠共相應義。然即精進墮在慢緩。不正發勤精進相續。說名懈怠俱行。又此五相當知總攝一切種修。樂等持者。由此等持速得成滿。
複次於五解脫處。如其所應當知欲等增上四種三摩地。若有苾芻。依凈意樂及猛利慾。為欲證得最勝通慧。從諸如來及佛弟子。殷重恭敬。聽聞正法。從聞無間漸次證得勝三摩地。當知是名欲增上三摩地。復有苾芻。如所聞法如所得法。起大功用。發大精進。或正為他宣說開示。或以勝妙音詞讀誦。從此無間漸次因緣能隨獲得勝三摩地。當知是名精進增上三摩地。復有苾芻。于諸賢善三摩地相善取。思惟觀青瘀等乃至骨鎖以為邊際。由此所緣。次第生起勝三摩地。當知是名心增上三摩地。復有苾芻。如所聞法如所得法。獨處空閑。思惟籌量。審諦觀察。由此因緣。漸次生起勝三摩地。當知是名觀增上三摩地。
復有差別。謂由四門起三摩地。一由如前從他生起猛利樂欲聞正法門。二由從他獲得無倒教授教誡。無間殷重發起加行。未入根本勝三摩地。為欲趣入正教授門。三由已入根本勝三摩地。為欲轉得所餘上位勝三摩地心喜樂門。四由多聞聞持自能於法如理觀察平等觀門。當知此中。由第一門起欲增上三摩地。由第二門起精進增上三摩地
【現代漢語翻譯】 現代漢語譯本：所謂與懈怠共同發生的情況，精進也是如此。可以有與懈怠相應的意義，然而精進實際上已經墮入懈怠、緩慢的狀態，沒有正確地發起勤奮，精進不能相續，這就被稱為與懈怠共同發生。此外，應當知道這五種情況總攝了一切種類的修行。對於喜愛禪定的人來說，通過這些禪定可以迅速地成就圓滿。
其次，在五種解脫之處，應當根據情況瞭解欲增上、精進增上、心增上、觀增上這四種三摩地（Samadhi，禪定）。如果有比丘（Bhikkhu，佛教僧侶），依靠清凈的意樂和猛利的慾望，爲了證得最殊勝的通慧，從諸如來（Tathagata，佛陀的稱號之一）和佛弟子那裡，殷重恭敬地聽聞正法，從聽聞之後沒有間斷地逐漸證得殊勝的三摩地，應當知道這被稱為欲增上三摩地。又有比丘，對於所聽聞的法、所獲得的法，生起大的功用，發起大的精進，或者正確地為他人宣說開示，或者用殊勝美妙的音詞讀誦，從此沒有間斷地逐漸因緣能夠隨之獲得殊勝的三摩地，應當知道這被稱為精進增上三摩地。又有比丘，對於諸賢善的三摩地之相善於取相，思惟觀察青瘀等，乃至以骨鎖作為邊際，由此所緣，次第生起殊勝的三摩地，應當知道這被稱為心增上三摩地。又有比丘，對於所聽聞的法、所獲得的法，獨自處於空閑之處，思惟籌量，審諦觀察，由此因緣，逐漸生起殊勝的三摩地，應當知道這被稱為觀增上三摩地。
還有一種差別，就是通過四種途徑生起三摩地。第一種途徑是像前面所說的，從他人那裡生起猛利的樂欲，聽聞正法。第二種途徑是從他人那裡獲得沒有顛倒的教授教誡，沒有間斷地殷重發起加行，在沒有進入根本殊勝三摩地之前，爲了想要趣入，通過正確的教授途徑。第三種途徑是已經進入根本殊勝三摩地，爲了想要轉得其餘上位殊勝三摩地，內心充滿喜樂。第四種途徑是通過多聞、聞持，自己能夠對法如理觀察，平等觀照。應當知道，在這四種途徑中，通過第一種途徑生起欲增上三摩地，通過第二種途徑生起精進增上三摩地。
【English Translation】 English version: The so-called co-occurrence with sloth is also true of diligence. There can be a meaning of corresponding with sloth, but in reality, diligence has fallen into a state of sloth and slowness. Not correctly initiating diligence, and diligence not continuing, is called co-occurring with sloth. Furthermore, it should be known that these five aspects encompass all kinds of practice. For those who enjoy Samadhi (禪定), these Samadhis can quickly lead to accomplishment and fulfillment.
Secondly, in the five places of liberation, one should understand the four types of Samadhi (禪定) that are enhanced by desire, effort, mind, and observation, as appropriate. If a Bhikkhu (比丘, Buddhist monk), relying on pure intention and strong desire, in order to attain the most supreme wisdom, listens to the Dharma (正法) from the Tathagatas (如來, one of the titles of the Buddha) and disciples of the Buddha with earnest respect, and gradually attains supreme Samadhi without interruption from listening, it should be known that this is called desire-enhanced Samadhi. Furthermore, if a Bhikkhu, regarding the Dharma heard and the Dharma attained, generates great effort and initiates great diligence, or correctly explains and reveals it to others, or recites it with supreme and wonderful sounds, and gradually obtains supreme Samadhi through these uninterrupted causes and conditions, it should be known that this is called effort-enhanced Samadhi. Furthermore, if a Bhikkhu is skilled at grasping the characteristics of virtuous Samadhi, contemplating phenomena such as bluish discoloration, and even using a skeleton as a boundary, and supreme Samadhi arises sequentially from this object of focus, it should be known that this is called mind-enhanced Samadhi. Furthermore, if a Bhikkhu, regarding the Dharma heard and the Dharma attained, dwells alone in a secluded place, contemplating, deliberating, and carefully observing, and supreme Samadhi gradually arises from these causes and conditions, it should be known that this is called observation-enhanced Samadhi.
There is also a difference, which is that Samadhi arises through four means. The first means is, as mentioned earlier, generating strong desire from others and listening to the Dharma. The second means is receiving correct teachings and instructions from others without inversion, and earnestly initiating practice without interruption. Before entering the fundamental supreme Samadhi, it is through the correct teaching path in order to enter. The third means is having already entered the fundamental supreme Samadhi, and the mind is filled with joy in order to transfer to the remaining higher-level supreme Samadhi. The fourth means is through extensive learning and retention, being able to observe the Dharma reasonably and contemplate equally. It should be known that among these four means, desire-enhanced Samadhi arises through the first means, and effort-enhanced Samadhi arises through the second means.
。由第三門起心增上三摩地。由第四門起觀增上三摩地。所餘分別義。及分別斷行。如聲聞地應知其相。
複次修諸神足以為依止。能正引發諸聖神通。無有外道修諸神足能正引發諸聖神通。又諸聖者引發所有最勝神通。隨所愿樂延諸壽行。或住一劫或一劫餘。謂過一劫不凈種性補特伽羅。名為物類。當知此類唯住內法。又諸聖者變化神通。于其四事不能變化。一者根。二者心。三者心所有法。四者業及業異熟。又諸聖者變性神通。不能轉變順樂受業令自性改成順苦受。如順樂受望順苦受。順苦受業望順樂受。應知亦爾。若業能順非苦樂受。當知畢竟順非苦樂。又諸聖者住持神通。不能住持順非苦樂受業令成無受。余亦如是。又諸聖者變時神通。不能轉變順現法受業令成順后法受業。及順后法受業令成順現法受業。
複次嗢拖南曰。
安立所行境 慧根為最勝 當知后安住 外異生品等
略由六處增上義故。當知建立二十二根。何等為六。一能取境界增上義故。二繼嗣家族增上義故。三活命因緣各別事業加行士用增上義故。四受用先世諸業所作愛不愛果。及造新業增上義故。五趣向世間離欲增上義故。六趣向出世離欲增上義故。當知此中。眼根最初意根為后。如是六根。于取境界有增上
【現代漢語翻譯】 現代漢語譯本：從第三個門開始，生起以心增上的三摩地（Samadhi，定）。從第四個門開始，生起以觀增上的三摩地。其餘關於分別的意義，以及分別斷除煩惱的行為，應當像在《聲聞地》中所說的那樣瞭解它們的相狀。
再者，修習各種神足（神通的基礎）作為依靠，能夠正確地引發各種聖者的神通。沒有外道修習各種神足能夠正確地引發聖者的神通。而且，各種聖者引發的所有最殊勝的神通，可以隨自己的意願延長壽命，或者住世一劫（Kalpa，佛教時間單位）或者超過一劫。所謂超過一劫，是指那些不凈種性的補特伽羅（Pudgala，人），被稱為物類。應當知道，這類眾生只能安住于內在的法。此外，各種聖者的變化神通，對於四件事不能變化：第一是根（感官能力），第二是心，第三是心所有法（心理活動），第四是業（Karma，行為）以及業的異熟果（行為的結果）。而且，各種聖者的變性神通，不能轉變順樂受的業，使其自性改變成順苦受。就像順樂受相對於順苦受一樣，順苦受的業相對於順樂受，也應當知道是同樣的道理。如果業能夠帶來非苦非樂的感受，應當知道它畢竟是帶來非苦非樂的感受。
此外，各種聖者的住持神通，不能住持順非苦非樂受的業，使其變成沒有感受。其餘的情況也是如此。而且，各種聖者的變時神通，不能轉變順現法受的業，使其變成順后法受的業；也不能轉變順后法受的業，使其變成順現法受的業。
再者，總結偈頌說：
安立所行境，慧根為最勝， 當知后安住，外異生品等。
簡略地說，由於六種增上的意義，應當知道建立了二十二根。哪六種呢？第一，能夠獲取境界的增上意義。第二，繼承家族的增上意義。第三，維持生命的因緣、各自的事業、加行和士用的增上意義。第四，受用前世諸業所感的不喜愛果，以及造作新業的增上意義。第五，趣向世間離欲的增上意義。第六，趣向出世間離欲的增上意義。應當知道，這其中，眼根（視覺感官）最初，意根（思維感官）最後。像這樣六根，對於獲取境界有增上。
【English Translation】 English version: From the third door arises Samadhi (Samadhi, concentration) that is enhanced by mind. From the fourth door arises Samadhi that is enhanced by observation. The remaining meanings of discrimination, and the practice of severing afflictions through discrimination, should be understood in their aspects as described in the 'Hearer's Ground'.
Furthermore, by relying on the cultivation of the various psychic powers (the foundation of supernatural abilities), one can correctly elicit the various supernatural abilities of the noble ones. No non-Buddhist can cultivate the various psychic powers to correctly elicit the supernatural abilities of the noble ones. Moreover, all the most excellent supernatural abilities elicited by the noble ones can extend their lifespan according to their wishes, either dwelling for one Kalpa (Kalpa, a unit of time in Buddhism) or more than one Kalpa. What is meant by exceeding one Kalpa refers to those Pudgalas (Pudgala, person) of impure nature, who are called beings. It should be known that such beings can only abide in the internal Dharma. Furthermore, the transformation psychic powers of the noble ones cannot transform four things: first, the faculties (sensory abilities); second, the mind; third, the mental factors (mental activities); and fourth, Karma (Karma, actions) and the results of Karma.
Moreover, the nature-changing psychic powers of the noble ones cannot transform Karma that leads to pleasant feelings, changing its nature to become Karma that leads to painful feelings. Just as pleasant feelings are in relation to painful feelings, the Karma of painful feelings in relation to pleasant feelings should also be understood in the same way. If Karma can lead to neither painful nor pleasant feelings, it should be known that it ultimately leads to neither painful nor pleasant feelings.
Furthermore, the sustaining psychic powers of the noble ones cannot sustain Karma that leads to neither painful nor pleasant feelings, causing it to become without feeling. The remaining cases are also the same. Moreover, the time-altering psychic powers of the noble ones cannot transform Karma that leads to feelings experienced in the present life, causing it to become Karma that leads to feelings experienced in a future life; nor can they transform Karma that leads to feelings experienced in a future life, causing it to become Karma that leads to feelings experienced in the present life.
Furthermore, the summary verse says:
'Establishing the object of activity, wisdom faculty is the most excellent,' 'One should know the subsequent abiding, external non-Buddhist categories and so on.'
Briefly speaking, due to the meaning of six enhancements, one should know that twenty-two faculties are established. What are the six? First, the meaning of enhancement in being able to grasp objects. Second, the meaning of enhancement in inheriting the family lineage. Third, the meaning of enhancement in the causes and conditions for sustaining life, individual activities, exertion, and effort. Fourth, the meaning of enhancement in experiencing the undesirable results of past Karma and creating new Karma. Fifth, the meaning of enhancement in tending towards detachment from worldly desires. Sixth, the meaning of enhancement in tending towards detachment from supramundane desires. It should be known that among these, the eye faculty (visual sense) is the first, and the mind faculty (thinking sense) is the last. Thus, these six faculties have enhancement in grasping objects.
義。男女二根于能繼嗣家族子孫。有增上義。命根一種于愛命者活命因緣各別事業加行士用。有增上義。樂最為初舍為其後。如是五根。于其受用先業所作愛不愛果及造新業。有增上義。信為最初慧為其後。如是五根。于能趣向世間離欲。有增上義。未知當知已知具知三無漏根。于能趣向出世離欲最極究竟。有增上義。一切世間所現見義。其唯此量。當知是義能究竟者。無出於此二十二根。故一切根二十二攝。
複次或有一類。作是思惟。若無內我托六根門行六境界。如是六根各別所行。各別境界。然此六根唯能領受自所行境。誰能領受如是六根所行境性。當知此由不能了達緣起道理故。于諸行起邪分別。緣起理者。謂若有時修瑜伽師。于內六根如理攀緣。精勤加行。修四念住。即于爾時此四念住領受六根所行境性。即此于彼由清凈故。名為出離。又即勤修四念住故。初達諦理得七覺支。即于爾時此諸覺支真故實故。領受念住所行境性。又由修習覺支因緣。起于明脫。即于爾時如是明脫。領受覺支已善修習。從此已后不復應修所行境性。如實已斷一切煩惱。即于爾時于諸煩惱斷滅涅槃。離增上慢。即由遠離增上慢故。此現實有究竟明脫。如實領受已得明脫所行境性。由此出離一切所有有為法故。當知明脫亦得出
【現代漢語翻譯】 現代漢語譯本：性根（性別）。男女二根對於能夠延續家族子孫有增上的作用。命根（生命）這一種，對於愛惜生命的人，作為活命的因緣，各自的事業和努力，有增上的作用。樂根（快樂）最為開始，舍根（捨棄）作為最後。像這樣的五根，對於其所受用的，先前業力所感的不如意的果報，以及造作新的業力，有增上的作用。信根（信仰）最為開始，慧根（智慧）作為最後。像這樣的五根，對於能夠趨向世間的離欲，有增上的作用。未知當知根（未知當知）、已知根（已知）、具知根（具知）這三種無漏根，對於能夠趨向出世間的離欲，達到最極究竟的境界，有增上的作用。一切世間所顯現的意義，其範圍只有這些。應當知道這些意義能夠究竟的，沒有超出這二十二根的。所以一切根都包含在這二十二根之中。
其次，或者有一類人，這樣思惟：如果沒有內在的『我』，依託六根門去接觸六種境界，像這樣六根各自執行，各有各的境界，然而這六根只能領受自己所執行的境界。那麼，誰能領受這六根所執行的境界的性質呢？應當知道這是由於不能瞭解緣起（Pratītyasamutpāda）的道理，所以對於諸法的生起產生錯誤的分別。緣起的道理是說，如果有時修行瑜伽（Yoga）的修行者，對於內在的六根如理地攀緣，精勤地努力，修習四念住（catuḥsmṛtyupasthāna），那麼在這個時候，這四念住就能領受六根所執行的境界的性質。這四念住由於清凈的緣故，被稱為出離。又因為勤奮地修習四念住的緣故，最初通達真諦，得到七覺支（sapta bodhyaṅgāḥ）。在這個時候，這些覺支因為真實可靠的緣故，領受念住所執行的境界的性質。又由於修習覺支的因緣，生起明脫（明解脫）。在這個時候，這樣的明脫，領受覺支已經很好地修習，從此以後不再需要修習所執行的境界的性質。如實地斷除一切煩惱。在這個時候，對於諸煩惱的斷滅涅槃（Nirvāṇa），遠離增上慢。就因為遠離增上慢的緣故，這現實存在的究竟明脫，如實地領受已經得到的明脫所執行的境界的性質。由此出離一切所有的有為法（saṃskṛta dharma）的緣故，應當知道明脫也能夠得出。
【English Translation】 English version: The faculty of gender. The faculties of male and female have an increasing effect on the ability to continue the family's descendants. The faculty of life. This faculty of life has an increasing effect on those who cherish life, as the cause of living, and their respective activities and efforts. The faculty of pleasure is the beginning, and the faculty of equanimity is the end. These five faculties have an increasing effect on the unpleasant results of past karma and the creation of new karma that are experienced. The faculty of faith is the beginning, and the faculty of wisdom is the end. These five faculties have an increasing effect on the ability to move towards detachment from the world. The three non-outflow faculties of 'unknown to be known', 'known', and 'fully known' have an increasing effect on the ability to move towards detachment from the world, reaching the ultimate and complete state. All the meanings that appear in the world are only within these limits. It should be known that there is nothing beyond these twenty-two faculties that can bring these meanings to completion. Therefore, all faculties are included within these twenty-two.
Furthermore, there are some who think like this: If there is no inner 'self' relying on the six sense doors to interact with the six realms of objects, and the six senses each operate separately in their respective realms, and these six senses can only perceive the realms they operate in, then who can perceive the nature of the realms in which these six senses operate? It should be known that this is because they do not understand the principle of dependent origination (Pratītyasamutpāda), and therefore have wrong discriminations about the arising of phenomena. The principle of dependent origination is that if a yogi (Yoga) practitioner sometimes relies on the inner six senses in accordance with the principle, diligently makes effort, and practices the four foundations of mindfulness (catuḥsmṛtyupasthāna), then at that time, these four foundations of mindfulness can perceive the nature of the realms in which the six senses operate. These four foundations of mindfulness are called liberation because of their purity. Also, because of diligently practicing the four foundations of mindfulness, one initially understands the truth and attains the seven factors of enlightenment (sapta bodhyaṅgāḥ). At that time, these factors of enlightenment, because they are true and reliable, perceive the nature of the realms in which the foundations of mindfulness operate. Also, because of the cause of practicing the factors of enlightenment, clear liberation arises. At that time, such clear liberation perceives that the factors of enlightenment have been well practiced, and from then on, there is no need to practice the nature of the realms in which they operate. One truly cuts off all afflictions. At that time, regarding the cessation of all afflictions, Nirvāṇa, one is free from the conceit of superiority. Precisely because of being free from the conceit of superiority, this real and ultimate clear liberation truly perceives the nature of the realms in which the attained clear liberation operates. Because of this liberation from all conditioned phenomena (saṃskṛta dharma), it should be known that clear liberation can also be obtained.
離。于涅槃中。能取所取二種施設皆無所有。一切戲論永滅離故。是故乃至諸有為法可得展轉問答施設能取所取言論差別。究竟涅槃無為法中一切問答言論差別。皆不如理。是故當知于無我中。應正顯示唯有雜染唯有清凈。
複次若有黠慧諸根猛利種類士夫補特伽羅。由思擇力如理作意。思惟諸法。乃于涅槃得正信解。由此增上發勤精進。此增上故。能于身等所緣境界。安住正念。此增上故。能于所緣令心一趣。此增上故。於一切法如實了知。如實觀見。由是因緣。能到究竟。是故此慧若初若后多有所作故。說慧根最為殊勝。
複次若依諸佛無上菩提。所得正信乃至正慧。於此世間亦無有者。當知此住外異生品。即於此法唯有世間。無出世者。當知此住內異生品。非外異生。若於此法有出世者。當知一切別住。余品非彼品類。
複次嗢拖南曰。
思擇覺慧等 國等及諸王 阿羅漢有學 質直最為后
略於一切現法后法諸惡行中。深見過已。能正思擇息諸惡行。修諸善行。名思擇力。當知此力能成二事。一者能往人天善趣。二者能往現法涅槃。又此能與修習力攝。修諸念住為所依止。由此為依。能正修習四念住等菩提分法。當知此脩名修習力。又思擇力能與三處羞恥為伴。何等名為
【現代漢語翻譯】 現代漢語譯本：
遠離。在涅槃（Nirvana，解脫）之中，能取（grasping）和所取（grasped）這兩種施設都完全不存在，因為一切戲論（conceptual proliferation）都已永遠止息。因此，乃至有為法（conditioned phenomena）存在，可以進行輾轉問答，施設能取和所取的言論差別，但在究竟涅槃的無為法（unconditioned phenomena）中，一切問答言論差別都不如理。所以應當知道，在無我（anatman，no-self）之中，應當正確地顯示唯有雜染（defilement）和唯有清凈（purity）。 再者，如果有聰慧、諸根敏銳、具有高貴品質的補特伽羅（pudgala，人），通過思擇力（power of reflection），如理作意（appropriate attention），思惟諸法（dharmas，現象），才能對涅槃獲得正確的信解（understanding）。由此信解的增上，發起勤奮精進（diligence）。由於精進的增上，能于身等所緣境界，安住正念（right mindfulness）。由於正念的增上，能使心專注于所緣境。由於專注的增上，能對一切法如實了知（knowing things as they are），如實觀見（seeing things as they are）。由於這些因緣，能到達究竟。因此，這種智慧無論在開始還是在後來都有很多作用，所以說慧根（faculty of wisdom）最為殊勝。 再者，如果依諸佛無上菩提（anuttara-samyak-sambodhi，無上正等正覺）所得的正信乃至正慧，於此世間也沒有人具有，應當知道此人安住于外異生品（outsider），即對於此法只有世間智，沒有出世間智。應當知道此人安住于內異生品（insider），而非外異生。如果對於此法有出世間智，應當知道一切都安住于別住（separate dwelling），其餘品類不屬於此品類。 再者，嗢拖南（Udanas，總結）說： 思擇、覺、慧等，國等及諸王，阿羅漢（Arhat，已證悟者）、有學（one who is still learning），質直最為后。 簡略地說，對於一切現法（present phenomena）和后法（future phenomena）中的各種惡行，深刻地見過患之後，能夠正確地思擇，止息各種惡行，修習各種善行，這叫做思擇力。應當知道這種力量能夠成就兩件事：一是能夠前往人天善趣（good realms of humans and gods），二是能夠前往現法涅槃（Nirvana in this life）。並且，這種力量能夠被修習力（power of cultivation）所攝持，以修習念住（mindfulness）為所依止。由此為依止，能夠正確地修習四念住（four foundations of mindfulness）等菩提分法（factors of enlightenment）。應當知道這種修習叫做修習力。並且，思擇力能夠與三種羞恥為伴。哪三種呢？
【English Translation】 English version:
Away from. In Nirvana (Nirvana, liberation), both grasping (taking) and grasped (what is taken) constructs are completely non-existent, because all conceptual proliferation (elaborations) is forever extinguished. Therefore, as long as conditioned phenomena (things that arise and pass away) exist, there can be back-and-forth questions and answers, and the establishment of differences in speech between the grasper and the grasped, but in the ultimate Nirvana, the unconditioned phenomena, all differences in questions, answers, and speech are not in accordance with reality. Therefore, it should be known that in no-self (anatman, absence of a permanent self), it should be correctly shown that there is only defilement (contamination) and only purity (freedom from contamination). Furthermore, if there are intelligent, sharp-witted, and noble-natured individuals (pudgalas, persons), through the power of reflection (discrimination), and appropriate attention (mindfulness), contemplating all phenomena (dharmas, elements of existence), they can attain correct understanding (faith and insight) of Nirvana. Due to the increase of this understanding, they arouse diligent effort (exertion). Due to the increase of diligence, they can abide in right mindfulness (correct awareness) of objects such as the body. Due to the increase of mindfulness, they can make the mind one-pointed on the object. Due to the increase of one-pointedness, they can truly know (understand things as they are) and truly see (perceive things as they are) all phenomena. Due to these causes and conditions, they can reach the ultimate. Therefore, this wisdom, whether at the beginning or later, has much to do, so it is said that the faculty of wisdom (prajna) is the most excellent. Furthermore, if the right faith and right wisdom obtained by relying on the unsurpassed enlightenment (anuttara-samyak-sambodhi, perfect complete enlightenment) of all Buddhas, is not possessed by anyone in this world, it should be known that this person dwells in the category of external non-Buddhists (outsiders), that is, they only have worldly knowledge of this Dharma, and no transcendental knowledge. It should be known that this person dwells in the category of internal non-Buddhists (insiders), and is not an external non-Buddhist. If there is transcendental knowledge of this Dharma, it should be known that everything dwells separately (in a distinct category), and other categories do not belong to this category. Furthermore, the Udanas (Udanas, summary verses) say: Reflection, awareness, wisdom, etc., countries, etc., and kings, Arhats (Arhats, liberated beings), learners (those still on the path), integrity is the last. Briefly speaking, having deeply seen the faults in all evil deeds in present phenomena (present experiences) and future phenomena (future experiences), being able to correctly reflect, ceasing all evil deeds, and cultivating all good deeds, this is called the power of reflection (discrimination). It should be known that this power can accomplish two things: first, it can lead to the good realms of humans and gods (good destinies), and second, it can lead to Nirvana in this life (present life liberation). Moreover, this power can be included in the power of cultivation (development), with the cultivation of mindfulness (awareness) as its basis. Relying on this, one can correctly cultivate the four foundations of mindfulness (four foundations of awareness) and other factors of enlightenment (qualities leading to enlightenment). It should be known that this cultivation is called the power of cultivation. Furthermore, the power of reflection can be accompanied by three kinds of shame. What are the three?
三處羞恥。一者他處羞恥。謂作是思。若我作惡。當爲世間有他心智諸佛世尊若聖弟子若諸天眾信佛教者共所呵毀。是名第一處思擇力。二者自處羞恥。謂作是思。若我作惡。定當為己深所呵毀。何有善人為斯惡行。是名第二處增上力。三者法處羞恥。謂作是思。我若作惡。便為障礙。于善說法毗奈耶中所修梵行。此法若有。便壞梵行。是名第三處思擇力。如是羞恥。當知三處以為增上。一世增上。二自增上。三法增上。
複次由自利行及利他行為增上故。當知建立有四種力。一覺慧力。二精進力。三無罪力。四攝受力。能往現法涅槃。名為自義。能往人天善趣。亦名自義。當知此中。依第一自義。建立覺慧精進二力。由是二力。能有方便發起正勤。依第二自義。立無罪力。由此三力。一切自義皆得究竟。樂利他者他義。有餘由此增上立攝受力。當知攝事如菩薩地已辯其相。
複次依國及王。若男若女。若夫若妻。若愚若智。若處居家。若出家眾。當知建立有十種力。謂諸國王有自在力。如是等力廣說如經。
複次諸阿羅漢。成就八力。如實領受。貪瞋癡等永盡無餘。不造諸惡。修習諸善。謂心趣向遠離出離般涅槃故。厭背後有。厭背因緣不造惡業。又見諸欲猶如一分熱炭火故。厭背諸欲厭背因緣
【現代漢語翻譯】 現代漢語譯本： 有三種羞恥。第一種是『他處羞恥』。意思是這樣思考：『如果我作惡，會被世間具有他心智的諸佛世尊（Buddha, 世尊：受人尊敬的佛陀）、聖弟子（Arya-shravaka, 聖弟子：證悟的弟子）、諸天眾（Devas, 諸天眾：天神）以及信仰佛教的人們共同呵責。』這稱為第一種處所的思擇力（思擇力：通過思考辨別善惡的能力）。 第二種是『自處羞恥』。意思是這樣思考：『如果我作惡，必定會受到自己深深的呵責。哪裡會有善良的人去做這種惡行呢？』這稱為第二種處所的增上力（增上力：增強自身力量的能力）。 第三種是『法處羞恥』。意思是這樣思考：『如果我作惡，就會成為障礙，阻礙我在善說法（善說法：正確的教法）和毗奈耶（Vinaya, 毗奈耶：戒律）中所修的梵行（Brahmacharya, 梵行：清凈的行為）。這種惡行如果存在，就會破壞梵行。』這稱為第三種處所的思擇力。 像這樣的羞恥心，應當知道是以三種處所作為增上：一是世間增上，二是自身增上，三是法增上。 此外，由於自利行（自利行：利益自己的行為）和利他行（利他行：利益他人的行為）作為增上，應當知道建立有四種力量：一是覺慧力（覺慧力：覺悟的智慧的力量），二是精進力（精進力：努力修行的力量），三是無罪力（無罪力：沒有罪過的力量），四是攝受力（攝受力：接納和引導他人的力量）。能夠趨向現世的涅槃（Nirvana, 涅槃：解脫），稱為自義（自義：自身的利益）。能夠趨向人天善趣（人天善趣：人道和天道），也稱為自義。應當知道，這裡依據第一種自義，建立覺慧和精進兩種力量。由於這兩種力量，才能方便地發起正勤（正勤：正確的努力）。依據第二種自義，建立無罪力。由於這三種力量，一切自義都能得到究竟。樂於利益他人的人，他的意義還有剩餘，因此增上建立攝受力。應當知道，攝受的事項，如《菩薩地》（Bodhisattvabhumi, 菩薩地：瑜伽師地論中關於菩薩行的部分）已經辨明了它的相狀。 此外，依據國家和國王，或者男人和女人，或者丈夫和妻子，或者愚笨的人和聰明的人，或者處在居家生活的人，或者出家的僧眾，應當知道建立有十種力量。例如諸位國王有自在力（自在力：自由自在的力量），像這樣的力量廣泛地在經典中說明。 此外，諸位阿羅漢（Arhat, 阿羅漢：已證得解脫的聖者）成就八種力量，如實地領受，貪（Raga, 貪：貪慾）、嗔（Dvesha, 嗔：嗔恨）、癡（Moha, 癡：愚癡）等永遠斷盡無餘，不造作諸惡，修習諸善。這是因為心趣向遠離、出離和般涅槃（Parinirvana, 般涅槃：完全的涅槃）的緣故。厭惡背後還有，厭惡（輪迴的）因緣，不造作惡業。又因為看見諸欲猶如一部分熾熱的炭火，所以厭惡諸欲，厭惡（產生慾望的）因緣。
【English Translation】 English version: There are three kinds of shame. The first is 'shame towards others'. It means thinking like this: 'If I do evil, I will be criticized by the Buddhas (Buddha, 世尊: the respected Buddha) and World-Honored Ones who have the wisdom to know the minds of others, the noble disciples (Arya-shravaka, 聖弟子: enlightened disciples), the multitudes of devas (Devas, 諸天眾: gods), and those who believe in Buddhism.' This is called the power of discernment (思擇力: the ability to distinguish between good and evil through thinking) in the first place. The second is 'shame towards oneself'. It means thinking like this: 'If I do evil, I will surely be deeply criticized by myself. How could a good person do such evil deeds?' This is called the power of enhancement (增上力: the ability to enhance one's own strength) in the second place. The third is 'shame towards the Dharma'. It means thinking like this: 'If I do evil, it will become an obstacle, hindering the pure conduct (Brahmacharya, 梵行: pure conduct) that I cultivate in the well-spoken Dharma (善說法: the correct teachings) and the Vinaya (Vinaya, 毗奈耶: the monastic rules). If this evil exists, it will destroy the pure conduct.' This is called the power of discernment in the third place. Such shame should be known to be enhanced by three places: first, enhancement by the world; second, enhancement by oneself; and third, enhancement by the Dharma. Furthermore, because of self-benefiting actions (自利行: actions that benefit oneself) and other-benefiting actions (利他行: actions that benefit others) as enhancement, it should be known that there are four kinds of power established: first, the power of wisdom (覺慧力: the power of enlightened wisdom); second, the power of diligence (精進力: the power of diligent practice); third, the power of innocence (無罪力: the power of being without sin); and fourth, the power of reception (攝受力: the power of accepting and guiding others). Being able to go to Nirvana (Nirvana, 涅槃: liberation) in the present life is called self-benefit (自義: one's own benefit). Being able to go to the good realms of humans and devas (人天善趣: the realms of humans and devas) is also called self-benefit. It should be known that, based on the first kind of self-benefit, the two powers of wisdom and diligence are established. Because of these two powers, there can be a convenient way to initiate right effort (正勤: correct effort). Based on the second kind of self-benefit, the power of innocence is established. Because of these three powers, all self-benefits can be completely achieved. For those who are happy to benefit others, there is a remainder of their meaning, so the power of reception is established as enhancement. It should be known that the matters of reception, as in the Bodhisattvabhumi (Bodhisattvabhumi, 菩薩地: the section on Bodhisattva conduct in the Yogacarabhumi-sastra), have already clarified its characteristics. Furthermore, based on the country and the king, or men and women, or husbands and wives, or foolish people and wise people, or those who live in households, or the monastic community, it should be known that there are ten kinds of power established. For example, the kings have the power of freedom (自在力: the power of freedom and ease), and such powers are widely explained in the scriptures. Furthermore, the Arhats (Arhat, 阿羅漢: enlightened saints who have attained liberation) achieve eight kinds of power, truly receive them, and greed (Raga, 貪: desire), hatred (Dvesha, 嗔: hatred), delusion (Moha, 癡: delusion), etc., are forever exhausted without remainder, not creating any evils, and cultivating all good. This is because the mind is directed towards renunciation, liberation, and Parinirvana (Parinirvana, 般涅槃: complete Nirvana). They are disgusted with what is behind, disgusted with the causes (of samsara), and do not create evil karma. Also, because they see desires as a portion of burning charcoal, they are disgusted with desires and disgusted with the causes (that produce desires).
不造惡業。由此二力不造諸惡。不造惡故。復由六門修習諸善。謂念住。正斷。神足。根力。覺支。道支。
複次諸佛如來。依自利行及利他行。為欲顯己與諸弟子有差別故。說如是言。諸有學者成就五力。唯有如來成就十力。若有成就有學五力。行自利行諸聖弟子。獲得最上阿羅漢果。從此無間一切自義皆得究竟。如來獲得阿羅漢已。成就十力。行利他行。即用利他以為自義。設於是時一切所化其事究竟。入無餘依般涅槃界。當知爾時于所作事方得圓滿。若所修行阿羅漢行。若為利他即自義行。此二因緣于諸弟子皆為殊勝。如來十力如菩薩地已廣分別。
複次若有自愛無諂無誑。其性質直補特伽羅。為證自義有四種相。若依惡說法毗奈耶。便有稽留。要依善說法毗奈耶。乃無稽留。云何四相。一說正法教。二教授教誡。三如理通達。四得真實證。所聞正法是諸勝解所依止處。由能遠離無因惡因。開示稱理正因義故。諸有無倒教授教誡善能隨順斷加行教文義所攝無顛倒法。能令證得如前勝解所依處法。若有自愛諸善男子。已調相續有所堪能。來入內法毗奈耶中。得正宣說。得正開悟。便能速疾趣向勝進。如理通達所應通達。亦能實證真所應證。謂四念住以為依止。于有為法諸聰慧者共許為有。或許為無。
【現代漢語翻譯】 現代漢語譯本：不造作惡業。由於這兩種力量，就不會造作各種惡業。因為不造作惡業的緣故，又通過六種途徑修習各種善法，即念住（專注的憶念）、正斷（正確的斷除）、神足（神通的根本）、根力（五根和五力）、覺支（七覺悟的支分）、道支（八正道）。
再者，諸佛如來，依據自利的行為和利他的行為，爲了顯示自己與各位弟子之間的差別，這樣說：『凡是學習者成就五力，只有如來成就十力。』如果有人成就了有學五力，奉行自利行為的各位聖弟子，獲得最上的阿羅漢果位，從此以後一切自我的利益都得到究竟。如來獲得阿羅漢果位以後，成就十力，奉行利他的行為，就是用利他作為自己的利益。假設在這個時候，一切所教化的人都完成了任務，進入無餘依涅槃的境界，應當知道這個時候對於所做的事情才算圓滿。無論是所修行的阿羅漢行，還是爲了利他的自利行為，這兩種因緣對於各位弟子來說都是非常殊勝的。如來的十力已經在《菩薩地》中廣泛地分別說明。
再者，如果有人珍愛自己，沒有諂媚和欺騙，他的性質正直，這樣的補特伽羅（人），爲了證得自我的利益有四種徵象。如果依據惡說法毗奈耶（戒律），就會有稽留（停滯），一定要依據善說法毗奈耶，才不會有稽留。什麼是四種徵象呢？一是宣說正法教，二是教授教誡，三是如理通達，四是獲得真實證悟。所聽聞的正法是各種殊勝理解所依賴的地方，因為它能夠遠離無因惡因，開示符合道理的正因的意義。各種沒有顛倒的教授教誡，能夠很好地隨順斷除加行教文義所包含的沒有顛倒的法，能夠使人證得如前面殊勝理解所依賴的法。如果有珍愛自己的各位善男子，已經調伏了相續，有所堪能，來進入內法毗奈耶中，得到正確的宣說，得到正確的開悟，就能迅速地趨向勝進，如理通達所應該通達的，也能真實證悟真正應該證悟的，就是以四念住作為依靠，對於有為法，各位聰慧的人共同承認它是有，或者承認它是沒有。
【English Translation】 English version: Not creating evil karma. Due to these two powers, one does not create various evils. Because one does not create evil, one further cultivates various virtues through six means, namely the four Smrti-upasthānas (foundations of mindfulness), the four Samyak-prahānas (right exertions), the four Īrdhipādas (bases of magical power), the roots and powers (five roots and five powers), the seven Bodhyangas (factors of enlightenment), and the eight Mārga-angas (limbs of the path).
Furthermore, the Tathāgatas, relying on their own benefit and the benefit of others, speak thus to show the difference between themselves and their disciples: 'Those who are learners achieve five powers, only the Tathāgata achieves ten powers.' If someone achieves the five powers of a learner, and the noble disciples who practice for their own benefit, they attain the supreme Arhat fruit, and from then on, all their own interests are completely fulfilled. After attaining Arhatship, the Tathāgata achieves ten powers and practices for the benefit of others, using the benefit of others as their own benefit. Suppose at this time, all those who are to be taught have completed their tasks and entered the realm of Nirupadhisesa-nirvana (Nirvana without remainder), it should be known that at this time the work is completed. Whether it is the practice of Arhatship or the practice of self-benefit for the benefit of others, these two causes are superior for all disciples. The ten powers of the Tathāgata have been extensively explained in the Bodhisattva-bhumi (Bodhisattva Grounds).
Furthermore, if there is someone who loves themselves, is without flattery or deceit, and is of upright character, a Pudgala (person), there are four signs for attaining their own benefit. If one relies on the evil Dharma-Vinaya (teachings and discipline), there will be delay. One must rely on the good Dharma-Vinaya to avoid delay. What are the four signs? First, teaching the correct Dharma. Second, giving instruction and admonition. Third, understanding according to reason. Fourth, attaining true realization. The Dharma that is heard is the basis for all excellent understanding, because it can stay away from causeless and evil causes, and reveal the meaning of reasonable and correct causes. Various non-inverted instructions and admonitions can well follow the non-inverted Dharma contained in the meaning of the text of the practice of abandonment, which can enable one to attain the Dharma on which the previous excellent understanding depends. If there are good men who love themselves, who have tamed their minds and are capable, and who enter the inner Dharma-Vinaya, they will receive correct teachings and correct enlightenment, and will be able to quickly move towards advancement, understand what should be understood according to reason, and also truly realize what should be realized, that is, relying on the four Smrti-upasthānas (foundations of mindfulness). Regarding conditioned dharmas, all wise people commonly acknowledge that they exist, or perhaps acknowledge that they do not exist.
皆正了知。于無為法乃至有頂皆是有上。能正了知是為有上。涅槃無上如實了知是為無上。如是名為如理通達。又四念住以為依止。由靜定心。於七覺支正修習已。于明解脫究竟作證。如是名為得真實證。若彼自愛諸善男子。趣入惡說法毗奈耶。於是四處皆不能得故。名稽留。
複次嗢拖南曰。
立差別 食漸次 安樂住 修居后
由奢摩他毗缽舍那俱品差別。建立覺支如聲聞地應知其相。
複次自性差別故。及所緣因緣相差別故。應知七覺支十四種差別。所緣因緣相廣分別義。如三摩呬多地及聲聞地應知其相。
複次于能隨順覺支法中。略有二種無倒作意。當知總與覺支為食。何等為二。一正作意。二數作意。與此相違當知非食。
複次于初中后隨闕一支。令如實覺不得圓滿。如其色類所依能依流轉安立。隨其生起漸次而說。當知此中。念為所依。擇法能依。余隨所應當知亦爾。
複次若有苾芻。于諸覺支方便修習。由四因緣。令其不得安隱而住。何等名為四種因緣。一者一切煩惱品類粗重皆未離故。二者奢摩他品諸隨煩惱現在前故。三者毗缽舍那品諸隨煩惱現在前故。四者道未調善而乘駕故。與此相違四種因緣。令其獲得安隱而住。於此二種善巧苾芻。如實了達
【現代漢語翻譯】 現代漢語譯本 完全正確地瞭解。對於無為法乃至有頂天，都是有上的境界。能夠正確地瞭解，就是有上。涅槃是無上的境界，如實地瞭解涅槃就是無上。這叫做如理通達。再以四念住（Sati-patthana，四種專注的修行）作為依止，通過靜定之心，對於七覺支（Bojjhanga，七種覺悟的要素）正確地修習之後，對於明和解脫究竟地作證。這叫做獲得真實證悟。如果那些自愛的善男子，進入惡說法毗奈耶（Vinaya，戒律），那麼在這四處都不能獲得，所以叫做稽留（被阻礙）。
再次，總結偈頌說：
立差別 食漸次 安樂住 修居后
由於奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀）的品類差別，建立覺支，應該像《聲聞地》中描述的那樣瞭解它的相狀。
再次，由於自性差別，以及所緣（對像）因緣相的差別，應該瞭解七覺支的十四種差別。所緣因緣相的廣分別義，應該像《三摩呬多地》和《聲聞地》中描述的那樣瞭解它的相狀。
再次，在能夠隨順覺支的法中，略有二種無倒作意（正確的專注），應當知道它們總的來說是覺支的食物。哪兩種呢？一是正作意，二是數作意。與此相反的，應當知道不是食物。
再次，在初、中、後任何階段缺少一個覺支，都會導致如實的覺悟不能圓滿。按照其色類、所依、能依、流轉、安立，隨著其生起的漸次而說。應當知道，念（Sati，正念）是所依，擇法（Dhamma vicaya，擇法覺支）是能依，其餘的應當知道也是如此。
再次，如果有比丘，對於諸覺支方便地修習，由於四種因緣，使得他不能安穩地住。哪四種因緣呢？一是所有煩惱品類的粗重都還沒有離開；二是奢摩他品的各種隨煩惱現在前；三是毗缽舍那品的各種隨煩惱現在前；四是道還沒有調善就乘駕。與此相反的四種因緣，使得他獲得安穩而住。對於這兩種情況善巧的比丘，如實地瞭解。
【English Translation】 English version All have correct and complete knowledge. Regarding unconditioned phenomena, even up to the peak of existence (Bhavagra, the highest realm of existence), all are 'higher'. To be able to correctly and completely know is 'higher'. To truly know Nirvana (Nibbana, the ultimate goal of Buddhism) as unsurpassed is 'unsurpassed'. This is called 'thorough understanding according to principle'. Furthermore, relying on the Four Foundations of Mindfulness (Sati-patthana, the four establishments of mindfulness), through a mind of stillness and concentration, having correctly cultivated the Seven Factors of Enlightenment (Bojjhanga, the seven factors leading to enlightenment), one ultimately realizes the liberation of wisdom. This is called 'attaining true realization'. If those virtuous men who cherish themselves enter into evil teachings and the Vinaya (Vinaya, monastic rules), then in these four places they cannot attain, therefore it is called 'stagnation' (being hindered).
Again, the summary verse says:
'Establish distinctions, food gradually, dwelling in comfort, cultivation comes later.'
Due to the distinctions in the qualities of Samatha (Samatha, calming meditation) and Vipassana (Vipassana, insight meditation), the establishment of the Factors of Enlightenment should be understood in their characteristics as described in the 'Hearer's Ground' (Sravakabhumi, the stage of a disciple).
Again, due to the distinctions in their intrinsic nature, and the distinctions in the characteristics of the object (alambana) and conditions (pratyaya), one should understand the fourteen kinds of distinctions in the Seven Factors of Enlightenment. The meaning of the extensive differentiation of the object and conditions should be understood in their characteristics as described in the 'Concentrated Ground' (Samahitabhumi) and the 'Hearer's Ground'.
Again, among the teachings that are conducive to the Factors of Enlightenment, there are briefly two kinds of non-inverted attention (correct focus), which should be known as the 'food' for the Factors of Enlightenment in general. What are the two? One is 'right attention' (yoniso manasikara), and the other is 'frequent attention' (puna punam manasikara). What is contrary to this should be known as 'not food'.
Again, if any one of the Factors of Enlightenment is lacking in the beginning, middle, or end, it will cause the complete realization of true awakening to be incomplete. According to their category, the supported, the supporting, the flow, and the establishment, they are spoken of in the gradual sequence of their arising. It should be known that mindfulness (Sati, awareness) is the supported, discrimination of phenomena (Dhamma vicaya, investigation of phenomena) is the supporting, and the rest should be known to be likewise.
Again, if there is a Bhiksu (monk) who diligently cultivates the Factors of Enlightenment, due to four causes, he will not be able to dwell in peace. What are the four causes? First, because the grossness of all categories of afflictions has not yet been abandoned. Second, because the secondary afflictions belonging to the category of Samatha are present. Third, because the secondary afflictions belonging to the category of Vipassana are present. Fourth, because the path is not well-trained before being undertaken. The four causes that are contrary to this will enable him to dwell in peace. A Bhiksu who is skilled in these two situations truly understands.
正知而住。由諸作意有加行故。精進太過。又由前後有增減故。運轉不等。由此二緣。當知名為道不調善。與此相違二因緣故。名道調善。如轉輪王於四洲渚得大自在所獲七寶。如是心王於四聖諦得大自在所獲真凈七覺支寶。當知亦爾。謂于奢摩他毗缽舍那雙品運轉。降伏一切煩惱勝怨。由此義故。初念覺支猶如輪寶。所知境相其量無邊。能知智體亦隨廣大。由此義故。擇法覺支猶如象寶。依此速能乃至往彼所行所得殊異勝處。由此義故。精進覺支猶如馬寶。悅意無罪最為殊勝。由此義故。其喜覺支猶如女寶。身心映徹有所堪能。由此義故。輕安覺支如神珠寶。能辦一切所欣求事。由此義故。其定覺支如藏臣寶。能摧一切染污法軍。能率一切清凈法軍。能趣無相安隱住處。由此義故。其舍覺支如軍將寶。
複次諸修行者。得七覺支。譬如大王有妙衣篋三時受用三分安住。彼七覺支當知亦爾。言三時者。謂初日分時。中日分時。後日分時。言三分者。謂奢摩他品。毗缽舍那品。及其俱品。于初分中住四覺支。第二分中住四覺支。第三分中具足安住七種覺支。諸修行者。未曾安住唯一覺支又七覺支。于諸外道無怨憎故。無違競故。恒懷利益意樂轉故。一切煩惱皆離系故。說名無怨無敵無害無有災患。若修行者。於七
【現代漢語翻譯】 現代漢語譯本：以正念安住。由於各種作意有所作為，導致精進太過。又由於前後有所增減，導致運轉不均衡。由於這兩個原因，應當知道這被稱為『道不調善』。與此相反的兩個原因，被稱為『道調善』。如同轉輪王在四大部洲獲得大自在，所獲得的七寶一樣，心王在四聖諦中獲得大自在，所獲得的真凈七覺支寶，也應當知道是這樣的。也就是在止(奢摩他，Samatha)和觀(毗缽舍那，Vipassana)雙方面運轉，降伏一切煩惱的強大怨敵。由於這個意義，初念覺支猶如輪寶。所知境相的量是無邊的，能知智體的作用也隨之廣大。由於這個意義，擇法覺支猶如象寶。依靠它能夠迅速地到達所行所證的殊勝之處。由於這個意義，精進覺支猶如馬寶。令人喜悅且沒有罪過，最為殊勝。由於這個意義，喜覺支猶如女寶。身心清澈映照，有所堪能。由於這個意義，輕安覺支猶如神珠寶，能夠辦成一切所欣求之事。由於這個意義，定覺支猶如藏臣寶，能夠摧毀一切染污法軍，能夠統率一切清凈法軍，能夠趨向無相安穩的住處。由於這個意義，舍覺支猶如軍將寶。 再次，各位修行者，獲得七覺支，譬如大王有精妙的衣箱，分三個時段受用，分成三份安放。這七覺支應當知道也是這樣的。所說的三個時段，是指初日分時、中日分時、後日分時。所說的三份，是指止品(奢摩他品，Samatha)、觀品(毗缽舍那品，Vipassana)以及止觀雙運品。在初日分時安住四種覺支，在第二日分時安住四種覺支，在第三日分時具足安住七種覺支。各位修行者，未曾安住唯一覺支又安住七覺支，對於外道沒有怨恨，沒有違逆爭鬥，恒常懷著利益眾生的意樂，一切煩惱都已解脫，所以被稱為無怨、無敵、無害、沒有災患。如果修行者對於七
【English Translation】 English version: Abiding with right mindfulness. Because of exertion in various mental activities, diligence becomes excessive. Also, because of increases and decreases in the preceding and following, the operation is unequal. Due to these two reasons, it should be known that this is called 'the path is not well-tuned'. The two causes contrary to this are called 'the path is well-tuned'. Just as a Cakravartin (轉輪王, Wheel-Turning King) obtains great sovereignty in the four continents and acquires the seven treasures, so too, the Mind-King obtains great sovereignty in the Four Noble Truths and acquires the seven pure and genuine limbs of enlightenment (七覺支, Sapta Bojjhanga). It should be known that it is also like this. That is, operating in both Samatha (奢摩他, calming meditation) and Vipassana (毗缽舍那, insight meditation), subduing all afflictions, the victorious enemies. Because of this meaning, the initial mindfulness enlightenment factor is like the wheel treasure. The scope of knowable objects is boundless, and the function of the knowing wisdom-essence also expands accordingly. Because of this meaning, the dharma-discrimination enlightenment factor is like the elephant treasure. Relying on it, one can quickly reach the extraordinary and superior places that are practiced and attained. Because of this meaning, the diligence enlightenment factor is like the horse treasure. It is pleasing, without fault, and most excellent. Because of this meaning, the joy enlightenment factor is like the woman treasure. The body and mind are clear and radiant, capable of accomplishing things. Because of this meaning, the tranquility enlightenment factor is like the divine jewel treasure, capable of accomplishing all desired things. Because of this meaning, the concentration enlightenment factor is like the treasurer treasure, capable of destroying all defiled dharma armies, capable of leading all pure dharma armies, and capable of approaching the abode of non-appearance and peace. Because of this meaning, the equanimity enlightenment factor is like the general treasure. Furthermore, all practitioners who attain the seven limbs of enlightenment are like a great king who has a wonderful clothing chest, enjoying it in three periods and storing it in three parts. These seven limbs of enlightenment should also be known to be like this. The three periods refer to the first part of the day, the middle part of the day, and the last part of the day. The three parts refer to the Samatha (奢摩他, calming meditation) category, the Vipassana (毗缽舍那, insight meditation) category, and the category of both Samatha and Vipassana. In the first part of the day, one abides in four limbs of enlightenment; in the second part of the day, one abides in four limbs of enlightenment; and in the third part of the day, one fully abides in all seven limbs of enlightenment. Practitioners who have never abided in only one limb of enlightenment and also abide in the seven limbs of enlightenment, have no resentment towards external paths, no opposition or contention, constantly cherish the intention of benefiting beings, and all afflictions are liberated. Therefore, they are called without resentment, without enemies, without harm, and without calamities. If practitioners, regarding the seven
覺分隨時現前。隨量現前。說名為住。若時退出。說名為滅。於是一切如實了知。彼由如是正知住故。名無罪住。無有愛味。心離味染。
複次二十一種想俱行修諸覺支者。當知略由二因緣故。一據相應俱行義。二據無間俱行義。無常等想俱行修。乃至死想俱行修者。據相應義。不凈等想俱行修。乃至觀空想俱行修者。據無間義。慈等俱行修。應知亦爾。又於過去未來現在一切行中。諸行愛染若懶墮懈怠若薩迦耶見雖已斷滅。習氣隨縛我慢現行。若貪味愛。若於世間種種妙事欲樂貪愛。若有所餘煩惱隨眠。若希求利養。若希求活命。若諸欲愛。若諸有愛。若隨虛妄分別所起四種欲貪。一美色貪。二形貌貪。三細觸貪。四承事貪。如是能令生起所有非理過患。及令其心越路而轉。對治彼故。隨其所應有二十一想俱行修覺支差別。謂為對治四種障故。修無願行想從無常想乃至一切世間不可樂想。為欲對治一種障故。修空行想苦無我想。為欲斷滅所餘煩惱隨眠障故。修於三界無相行想。為欲對治希求利養及欲愛故。于諸欲中修過患想。為欲對治希求活命及有愛故。修習死想。為欲對治隨逐虛妄分別所起四欲貪故。修不凈想為初。乃至觀空想為后。又此一切從青瘀想乃至觀空想。當知皆是不凈想攝。又於此中青瘀想為初
【現代漢語翻譯】 現代漢語譯本：覺悟的組成部分（覺分）隨時顯現於當下，根據（修行者）能力的大小而顯現，這被稱為『住』（安住于覺悟）。如果（覺分）退失，則被稱為『滅』（失去覺悟）。對於這一切如實地瞭解。他由於這樣正確的覺知而安住，被稱為『無罪住』（安住于無罪的狀態），沒有貪愛執著，心遠離貪愛的污染。
進一步說，與二十一種想一同修習各種覺支，應當知道大致由於兩種因緣：一是根據相應俱行的意義，二是根據無間俱行的意義。與無常等想一同修習，乃至與死亡想一同修習，是根據相應的意義。與不凈等想一同修習，乃至與觀空想一同修習，是根據無間的意義。與慈等（慈悲喜捨）一同修習，應當知道也是如此。此外，對於過去、未來、現在的一切行為中，對於行為的貪愛執著，或者懶惰懈怠，或者薩迦耶見（有身見），即使已經斷滅，但習氣仍然束縛，我慢仍然現行，或者貪圖滋味和喜愛，或者對於世間各種美妙事物和慾望的貪愛，或者還有其餘的煩惱潛伏，或者希望獲得利益供養，或者希望活命，或者各種慾望的愛，或者各種存在的愛，或者隨著虛妄分別所產生的四種慾望貪婪：一是美色貪，二是形貌貪，三是細滑的觸感貪，四是承事供養的貪。像這樣能夠導致生起所有不合理的過患，以及使他的心偏離正道而轉。爲了對治這些，根據相應的情況，有二十一種想一同修習覺支的差別。也就是說，爲了對治四種障礙，修習無願行想，從無常想乃至一切世間不可喜樂想。爲了對治一種障礙，修習空行想、苦無我想。爲了斷滅其餘的煩惱潛伏的障礙，修習對於三界無相的行想。爲了對治希望獲得利益供養以及慾望的愛，對於各種慾望修習過患想。爲了對治希望活命以及存在的愛，修習死亡想。爲了對治隨著虛妄分別所產生的四種慾望貪婪，修習不凈想為開始，乃至觀空想為結束。此外，這一切從青瘀想開始，乃至觀空想，應當知道都是不凈想所包含的。而且，在這其中，青瘀想為開始
【English Translation】 English version: The components of enlightenment (bodhyanga) manifest at any time, manifesting according to the capacity (of the practitioner), which is called 'abiding' (dwelling in enlightenment). If (the bodhyanga) is lost, it is called 'cessation' (losing enlightenment). To truly understand all of this. He is called 'abiding without fault' (abiding in a state without fault) because he abides with such correct awareness, without attachment or clinging, and his mind is free from the defilement of craving.
Furthermore, when cultivating the various bodhyangas together with the twenty-one perceptions, it should be known that it is roughly due to two causes: one is based on the meaning of co-occurring in correspondence, and the other is based on the meaning of uninterrupted co-occurrence. Cultivating together with perceptions such as impermanence, and even cultivating together with the perception of death, is based on the meaning of correspondence. Cultivating together with perceptions such as impurity, and even cultivating together with the perception of emptiness, is based on the meaning of uninterruptedness. It should be known that cultivating together with loving-kindness, etc. (loving-kindness, compassion, joy, and equanimity) is also the same. In addition, regarding all actions in the past, future, and present, attachment and clinging to actions, or laziness and懈怠, or satkayadristi (view of self), even if they have been eradicated, the habitual tendencies still bind, the arrogance still manifests, or craving for taste and delight, or craving for the various wonderful things and desires in the world, or there are other latent afflictions, or hoping to obtain benefits and offerings, or hoping to live, or various desires, or various cravings for existence, or the four types of desire and greed that arise from false discriminations: one is greed for beautiful colors, two is greed for appearances, three is greed for fine and smooth touch, and four is greed for service and offerings. Like this, it can lead to the arising of all unreasonable faults, and cause his mind to deviate from the right path. In order to counteract these, according to the corresponding situation, there are differences in cultivating the bodhyangas together with the twenty-one perceptions. That is to say, in order to counteract the four types of obstacles, cultivate the perception of desirelessness, from the perception of impermanence to the perception of all worldly things being undesirable. In order to counteract one type of obstacle, cultivate the perception of emptiness, the perception of suffering and no-self. In order to eradicate the remaining latent afflictions, cultivate the perception of no-characteristic regarding the three realms. In order to counteract the hope of obtaining benefits and offerings and the love of desire, cultivate the perception of faults in various desires. In order to counteract the hope of living and the love of existence, cultivate the perception of death. In order to counteract the four types of desire and greed that arise from false discriminations, cultivate the perception of impurity as the beginning, and the perception of emptiness as the end. In addition, all of this, from the perception of 青瘀 (a bluish-purple discoloration) as the beginning, to the perception of emptiness, it should be known that they are all included in the perception of impurity. Moreover, in this, the perception of 青瘀 is the beginning.
。膀脹想為后。對治美色貪。食啖想。分赤想。分散想。對治形貌貪。骸骨想。骨鎖想。對治細觸貪。觀無心識空有尸想。對治承事貪。又於此中修慈。最極至遍凈等。如三摩呬多地。應知其相。
複次嗢拖南曰。
初內外力 清凈差別 異門沙門 后婆羅門
若內若外一切力中。為欲生起八支聖道有二種力。于所餘力最為殊勝。云何為二。一者于外力中善知識力最為殊勝。二者于內力中正思惟力最為殊勝。當知此中離諸障礙。先修福業。于衣食等無匱乏等。名餘外力。除正思惟相應想外余斷支分。名余內力。
外善知識者。謂從彼聞無上正法。由此故名從他聞音。內正思惟者。謂此無間能發正見。為上首道。複次彼正見等若在有學由無漏故。說名清凈。若在無學相續凈故。說名鮮白。若在世間遠離無量隨外道見諸惡邪行。是故說名無有塵點。遠離塵點所起後有諸業雜染。是故說名離隨煩惱。略說一切八聖道支。二處所攝。一者世間。二出世間。其世間者。三漏四取所隨縛故。不能盡苦。是善性故。能往善趣。出世間者。與彼相違能盡眾苦。又正見等八聖道支。廣分別義如聲聞地及攝異門分。應知其相。七種定因具如三摩呬多地已說。
複次正見為首八聖道支會正理故。說名為法
【現代漢語翻譯】 現代漢語譯本：對於腹部腫脹的貪慾，應當修習不凈想；對於美色的貪慾，應當修習食啖想（將食物想像為令人厭惡之物）、分赤想（觀想身體分解成紅色部分）、分散想（觀想身體各部分散落）；對於形貌的貪慾，應當修習骸骨想（觀想骨骼）、骨鎖想（觀想骨骼連線）；對於細滑觸感的貪慾，應當觀想無心識的空有尸想（觀想沒有意識的屍體）；對於承事供養的貪慾，也應當於此修習慈心，達到最極至遍凈等境界。如在三摩呬多地（Samāhitā-bhūmi，禪定地）中所說，應當瞭解這些觀想的相狀。
再次，總結如下：
初內外力，清凈差別，異門沙門，后婆羅門。
無論內在還是外在的一切力量中，爲了生起八支聖道，有兩種力量在其餘力量中最為殊勝。哪兩種呢？一是外力中，善知識（kalyāṇa-mitratā，良師益友）的力量最為殊勝；二是內力中，正思惟（samyak-saṃkalpa，正確的思考）的力量最為殊勝。應當知道，這裡所說的其餘外力，是指遠離各種障礙，預先修習福業，在衣食等方面沒有匱乏等情況。其餘內力，是指除了與正思惟相應的想法之外，其餘斷除煩惱的部分。
外在的善知識，是指從他們那裡聽聞無上正法（anuttara-samyak-saṃbodhi，無上正等正覺）。因此，被稱為『從他聞音』。內在的正思惟，是指這種思惟能夠立即引發正見（samyag-dṛṣṭi，正確的見解），作為道的開端。此外，正見等如果在有學（śaikṣa，還在學習的聖者）位，由於無漏（anāsrava，沒有煩惱）的緣故，被稱為清凈。如果在無學（aśaikṣa，已經完成學習的聖者）位，由於相續清凈的緣故，被稱為鮮白。如果在世間，遠離無量隨順外道見解的各種惡劣邪行，因此被稱為沒有塵點。遠離塵點所引起的後有（punarbhava，來世）的各種業的雜染，因此被稱為遠離隨煩惱。簡略地說，一切八聖道支（āryāṣṭāṅga-mārga，八正道）可以歸納為兩處：一是世間，二是出世間。世間的八正道，由於被三漏（trayasrava，三種煩惱）和四取（catvāri upādānāni，四種執取）所束縛，不能徹底消除痛苦，但因為是善的性質，能夠前往善趣。出世間的八正道，與世間的八正道相反，能夠徹底消除眾苦。此外，正見等八聖道支的詳細解釋，如《聲聞地》（Śrāvakabhūmi）和《攝異門分》中所說，應當瞭解它們的相狀。七種定因，如《三摩呬多地》中已經說過。
再次，正見為首的八聖道支，因為符合正理，所以被稱為法（dharma，佛法）。
【English Translation】 English version: To counteract greed for abdominal distension, one should cultivate the impure contemplation; to counteract greed for beautiful appearances, one should cultivate the contemplation of eating (imagining food as repulsive), the contemplation of decomposition into red parts, and the contemplation of dispersal; to counteract greed for physical form, one should cultivate the contemplation of skeletons and the contemplation of bone-chains; to counteract greed for fine tactile sensations, one should contemplate the corpse devoid of consciousness and empty of mind; to counteract greed for service and offerings, one should also cultivate loving-kindness in this context, reaching the utmost purity and pervasiveness. As described in the Samāhitā-bhūmi (ground of meditative concentration), one should understand the characteristics of these contemplations.
Furthermore, the summary is as follows:
First, inner and outer forces, purity differences, different aspects, renunciants, then Brahmins.
Among all forces, both internal and external, there are two forces that are most excellent for the purpose of generating the eightfold noble path. What are the two? Firstly, among external forces, the power of a good spiritual friend (kalyāṇa-mitratā) is most excellent. Secondly, among internal forces, the power of right thought (samyak-saṃkalpa) is most excellent. It should be understood that the remaining external forces here refer to being free from obstacles, having previously cultivated meritorious deeds, and not lacking in clothing, food, and so on. The remaining internal forces refer to the aspects of abandoning defilements other than thoughts associated with right thought.
An external good spiritual friend refers to hearing the unsurpassed right Dharma (anuttara-samyak-saṃbodhi) from them. Therefore, it is called 'hearing the sound from another.' Internal right thought refers to the fact that this thought can immediately give rise to right view (samyag-dṛṣṭi), as the beginning of the path. Furthermore, if right view and so on are in the stage of a trainee (śaikṣa), they are called pure because of being without outflows (anāsrava). If they are in the stage of a non-trainee (aśaikṣa), they are called pristine white because of the continuity of purity. If they are in the world, they are called without dust because they are far from countless wrong and evil practices that follow externalist views. They are called free from afflictions because they are far from the defilements of karma that arise from dust and lead to future existence (punarbhava). Briefly, all eight limbs of the noble eightfold path (āryāṣṭāṅga-mārga) are included in two categories: the mundane and the supramundane. The mundane eightfold path, because it is bound by the three outflows (trayasrava) and the four attachments (catvāri upādānāni), cannot completely eliminate suffering, but because it is of a virtuous nature, it can lead to good destinies. The supramundane eightfold path, being the opposite of the mundane eightfold path, can completely eliminate suffering. Furthermore, the detailed explanation of the eight limbs of the noble eightfold path, such as right view, is as described in the Śrāvakabhūmi (Hearer's Ground) and the Compendium of Different Aspects. One should understand their characteristics. The seven causes of concentration have already been explained in the Samāhitā-bhūmi.
Again, the eight limbs of the noble path, with right view as the foremost, are called Dharma (Buddha's teaching) because they accord with right reason.
。能滅一切諸煩惱故。名毗奈耶。去諸惡法極懸遠故。一切聖賢共祖習故。說名為聖。能隨順往諸善趣故。說名為善趣。涅槃故。說名應修。諸有智者所稱讚故。說名善哉。與此相違。應知即是邪見為首八邪道支。所有差別墮在無明黑闇品故。說名為黑。往惡趣故。說名無義。不善性故。說名下劣。生現法中所有怖畏及怨憎故。說名有罪。諸有智者所譏毀故。所遠離故。名應遠離。
複次依第一義所有沙門。安立如是八支聖道。為沙門義。為此義故。于善說法毗奈耶中。假名出家受沙門性。又此畢竟無失壞故。名第一義。其假名者即不如是。諸有成就此第一義沙門性者。當知亦名勝義沙門。又彼追求此沙門果貪瞋癡等畢竟斷義。是故說彼名沙門義。此沙門義復有二種。一無差別總相建立。二若有所作。若無所作行向住果差別建立。如是一切總有四種。一沙門性。二是沙門。三沙門義。四沙門果。其婆羅門差別道理。當知亦爾。
複次嗢拖南曰。
障隨惑尋等 果欲細身勞 學住及作意 智無執為后
入出息念修習差別有十六行。廣分別義如聲聞地。應知其相。又勤修行諸瑜伽師。修習如是入出息念。爾時應知五障礙法。一者于其外緣其心散亂。二者入出息轉有所艱難。三者掉舉惡作纏現
在前。四者惛沉睡眠纏現在前。五者樂與道俗共相雜住。如是五法于未得定欲求心定。及得定已倍復增長。當知一切能為障礙。奢摩他品諸隨煩惱所染污時。發身惛沈。生心下劣。由正修習入出息念。身心輕安能令惛沉下劣俱行身心粗重皆悉遠離。毗缽舍那品諸隨煩惱所染污時。發生種種尋伺妄想。謂欲尋伺等不正尋伺。及無明分尋伺所起諸欲想等種種妄想。由正修習入出息念令尋伺等悉皆靜息。為欲對治彼無明分諸妄想故。純修明分想令速得圓滿。
複次正勤修習入出息念諸瑜伽師。于緣過去諸行尋伺能令無間所生等持有間缺者。速得損減。于緣未來諸行尋伺能令無間所生等持有間缺者。速得止息。于緣現在諸行尋伺能令無間所生等持有間缺者。速得寂靜。又若略說由能永斷六種結故。當知建立二種四種及以七種諸果勝利。如經廣說。云何六結。謂順下分上分二結。見道修道所斷二結。若起若生二分位結。如是別別當知總說有六種結。如其次第建立二種四種七種諸果勝利。
複次入出息念修習差別略有二種。一者有上。二者無上。其有上者。謂如有一獨處空閑。以靜定心如理觀察。命根系屬入息出息。若我于入息后無有出息。或出息后無入息者。如是命根即應斷滅。而於無常行中。有希奇事入息滅已。
【現代漢語翻譯】 現代漢語譯本：在前。四者是昏沉睡眠的煩惱纏繞，現在顯現出來。五者是喜歡與在家人和出家人混雜居住。像這樣的五種情況，對於沒有得到禪定想要尋求內心安定，以及已經得到禪定的人來說，都會加倍增長。應當知道這些都會成為障礙。當修習止（奢摩他，Śamatha）的部分被各種隨煩惱染污時，會引發身體的昏沉，產生心識的低劣。通過正確地修習入出息念，身心會變得輕安，能夠使昏沉和低劣同時產生的身心粗重全部遠離。當修習觀（毗缽舍那，Vipaśyanā）的部分被各種隨煩惱染污時，會產生種種尋伺和妄想，比如與慾望相關的尋伺等不正當的尋伺，以及由無明產生的尋伺所引起的各種慾望的想法等妄想。通過正確地修習入出息念，能夠使尋伺等全部靜止下來。爲了對治那些由無明產生的各種妄想，應該純粹地修習明分想，使其迅速得到圓滿。 再次，精勤修習入出息唸的瑜伽師，對於緣於過去的各種行為的尋伺，如果這些尋伺導致無間所生的等持出現間斷，能夠迅速地減少這些間斷。對於緣于未來的各種行為的尋伺，如果這些尋伺導致無間所生的等持出現間斷，能夠迅速地停止這些間斷。對於緣于現在的各種行為的尋伺，如果這些尋伺導致無間所生的等持出現間斷，能夠迅速地使這些間斷寂靜下來。此外，如果簡略地說，由於能夠永遠斷除六種結，應當知道由此建立了兩種、四種以及七種果的勝利，正如經中所廣泛闡述的那樣。什麼是六結呢？就是順下分結和順上分結這兩種結，見道所斷和修道所斷這兩種結，以及若起和若生這兩種分位結。像這樣分別地，應當知道總共有六種結。按照這樣的順序，建立了兩種、四種、七種果的勝利。 再次，入出息念修習的差別略有二種：一是有上，二是無上。所謂有上，是指如果有一個人獨自在空閑的地方，以平靜和專注的心如理觀察，命根是系屬於入息和出息的。如果我在入息之後沒有出息，或者出息之後沒有入息，那麼我的命根就應該斷滅。而在無常的執行中，有希奇的事情發生，入息滅了之後，
【English Translation】 English version: Firstly, the four are the afflictions of dullness, drowsiness, and entanglement, which are now manifesting. Fifthly, it is the pleasure of dwelling together with both laypeople and monastics. Such five conditions, for those who have not attained Samadhi (Śamatha) and desire to seek inner peace, and for those who have already attained Samadhi, will increase manifold. It should be known that all these can become obstacles. When the part of cultivating Śamatha is defiled by various secondary afflictions, it will trigger physical dullness and generate inferiority of mind. By correctly practicing mindfulness of breathing in and out, the body and mind will become light and at ease, enabling the heaviness of body and mind that arises simultaneously with dullness and inferiority to be completely removed. When the part of cultivating Vipassanā is defiled by various secondary afflictions, it will generate various thoughts and mental fabrications, such as improper thoughts related to desire, and various desires arising from thoughts caused by ignorance. By correctly practicing mindfulness of breathing in and out, it can cause all thoughts to cease. In order to counteract those various mental fabrications arising from ignorance, one should purely cultivate the aspect of clarity, so that it can quickly attain perfection. Furthermore, Yogis who diligently practice mindfulness of breathing in and out, regarding the thoughts related to past actions, if these thoughts cause interruptions in the Samadhi arising without interruption, can quickly reduce these interruptions. Regarding the thoughts related to future actions, if these thoughts cause interruptions in the Samadhi arising without interruption, can quickly stop these interruptions. Regarding the thoughts related to present actions, if these thoughts cause interruptions in the Samadhi arising without interruption, can quickly pacify these interruptions. Moreover, if briefly stated, because one can permanently sever the six bonds, it should be known that this establishes the benefits of two kinds, four kinds, and seven kinds of fruits, as extensively explained in the Sutras. What are the six bonds? They are the two bonds of lower fetters (順下分結) and higher fetters (順上分結), the two bonds severed by the Path of Seeing (見道) and the Path of Cultivation (修道), and the two bonds of arising (若起) and being born (若生). In this way, separately, it should be known that there are a total of six bonds. In this order, the benefits of two kinds, four kinds, and seven kinds of fruits are established. Furthermore, the differences in the practice of mindfulness of breathing in and out are roughly of two kinds: one is with superior (有上), and the other is without superior (無上). What is meant by 'with superior' is that if someone is alone in a secluded place, observing with a calm and focused mind, the life force is connected to the breath coming in and the breath going out. If after the breath comes in, there is no breath going out, or after the breath goes out, there is no breath coming in, then my life force should be cut off. But in the impermanent operation, something wonderful happens, after the breath comes in and ceases,
我命根住。乃復得至出息生時。出息滅已。我命根住。乃復得至入息生時。彼由攀緣如是事故。深心厭離於三世境所發愛恚。凈修其心。是名有上十六行修。當知無上。
複次如是入息出息念住緣細風色為境界故。名微細住。隔絕一切亂尋伺故。名不流散。發生廣大身心所有妙輕安故。名不可伏。
複次修習如是入出息念。令身無勞善能除遣奢摩他品隨煩惱故。令眼無勞善能除遣毗缽舍那品隨煩惱故。由隨觀察涅槃樂故。名隨觀樂。由隨領受第三靜慮地中樂故。名領受樂。無染住故。無恐畏故。名安樂住。
複次容有是處。或有一人。作如是念。如來與彼最極下劣得慧解脫阿羅漢果。無有差別。謂依解脫作是思惟。如來解脫與慧解脫阿羅漢果所有解脫。無有差別。頗覆有人作如是念。如來所有離諸蓋住。居內法中最極下劣若諸有學。若諸異生。由精進力。于其五蓋伏斷而住。名離蓋住。此離蓋住彼離蓋住。為如解脫無有差別。為有差別。應知如是二離蓋住極大差別。謂諸有學雖現行故。離蓋住心與如來等。然彼隨眠未永斷故。諸蓋數數間心相續。數數作意勵力除遣。如來諸蓋畢竟斷故。離諸蓋住。與彼所有離諸蓋住。極大差別。非如解脫無有差別。
複次修瑜伽師。入出息念為所依止修四念
【現代漢語翻譯】 現代漢語譯本：我的命根存在，然後再次到達出息產生的時候。出息滅盡之後，我的命根存在，然後再次到達入息產生的時候。他由於攀緣這樣的緣故，深深地厭離對於三世境界所產生的愛和嗔恨，清凈地修習他的心。這叫做有上的十六行修。應當知道這是無上的。
其次，像這樣入息出息念住，以微細的風色作為境界的緣故，叫做微細住。隔絕一切擾亂的尋伺的緣故，叫做不流散。發生廣大身心所有的微妙輕安的緣故，叫做不可伏。
其次，修習像這樣的入出息念，使身體沒有疲勞，能夠很好地去除奢摩他品（止品）的隨煩惱的緣故；使眼睛沒有疲勞，能夠很好地去除毗缽舍那品（觀品）的隨煩惱的緣故。由於隨順觀察涅槃的快樂的緣故，叫做隨觀樂。由於隨順領受第三禪定中的快樂的緣故，叫做領受樂。沒有染污的安住的緣故，沒有恐怖畏懼的緣故，叫做安樂住。
其次，或許有這樣的情況，或者有一個人，產生這樣的想法：如來和那些最極下劣的得到慧解脫的阿羅漢果位的人，沒有差別。就是依據解脫而作這樣的思惟：如來的解脫和慧解脫阿羅漢果位的所有解脫，沒有差別。是否有人產生這樣的想法：如來所有的遠離諸蓋的安住，在內在的法中是最極下劣的，如果那些有學（還在學習的人），或者那些異生（凡夫），由於精進的力量，對於他們的五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）進行伏斷而安住，叫做離蓋住。這個離蓋住和那個離蓋住，是像解脫一樣沒有差別，還是有差別？應當知道像這樣的兩種離蓋住有極大的差別。就是那些有學雖然因為現行而離蓋住的心和如來相等，但是他們的隨眠（煩惱的潛在力量）沒有永遠斷除的緣故，諸蓋常常間斷地在心中相續，常常作意努力地去除。如來諸蓋畢竟斷除的緣故，遠離諸蓋的安住，和他們所有的離諸蓋住，有極大的差別。不是像解脫一樣沒有差別。
其次，修瑜伽的修行者，以入出息唸作為所依止來修習四念住。
【English Translation】 English version: My life force dwells. Then again, it reaches the time when the outgoing breath arises. After the outgoing breath ceases, my life force dwells. Then again, it reaches the time when the incoming breath arises. Because of clinging to such causes, he deeply detests the love and hatred arising from the realms of the three times, and purifies his mind. This is called the superior sixteen aspects of practice. It should be known that this is unsurpassed.
Furthermore, such mindfulness of incoming and outgoing breaths, because it takes subtle wind and color as its object, is called 'subtle dwelling.' Because it is separated from all disturbing thoughts and investigations, it is called 'non-scattering.' Because it generates great and wonderful ease and comfort of body and mind, it is called 'unconquerable.'
Furthermore, cultivating such mindfulness of incoming and outgoing breaths, making the body without fatigue, and being able to well remove the afflictions associated with the 'shamatha' (calm abiding) aspect; making the eyes without fatigue, and being able to well remove the afflictions associated with the 'vipashyana' (insight) aspect. Because of contemplating the bliss of Nirvana, it is called 'contemplating bliss.' Because of experiencing the bliss in the third 'dhyana' (meditative absorption), it is called 'experiencing bliss.' Because of dwelling without defilement, and without fear or dread, it is called 'dwelling in bliss.'
Furthermore, it is possible that there is a situation where someone thinks, 'The 'Tathagata' (如來, Thus Come One) is no different from those who have attained the 'Arhat' (阿羅漢, one who is worthy) fruit of 'prajna-vimukti' (慧解脫, wisdom liberation), who are of the lowest quality.' That is, based on liberation, they think, 'The liberation of the 'Tathagata' is no different from the liberation of the 'Arhat' fruit of wisdom liberation.' Is there anyone who thinks, 'The 'Tathagata's' dwelling free from the 'nivarana' (蓋, hindrances) is the lowest among the inner 'dharmas' (法, teachings). If those who are still learning (有學), or ordinary beings (異生), through the power of diligence, subdue and abandon their five hindrances (貪慾蓋, sensual desire; 嗔恚蓋, ill-will; 睡眠蓋, sloth and torpor; 掉悔蓋, restlessness and remorse; 疑蓋, doubt) and dwell, it is called 'dwelling free from hindrances.' Is this dwelling free from hindrances the same as that dwelling free from hindrances, without any difference, like liberation, or is there a difference?' It should be known that there is a great difference between these two dwellings free from hindrances. That is, although those who are still learning have minds that are equal to the 'Tathagata' in dwelling free from hindrances because of their present practice, their 'anusaya' (隨眠, latent tendencies) have not been permanently severed, so the hindrances frequently interrupt the continuity of their minds, and they frequently make effort to remove them. Because the 'Tathagata' has completely severed all hindrances, the dwelling free from hindrances is greatly different from their dwelling free from hindrances. It is not the same as liberation without any difference.
Furthermore, a 'yogi' (瑜伽師, practitioner of yoga) relies on mindfulness of incoming and outgoing breaths as a basis for cultivating the four 'smrtyupasthana' (念住, establishments of mindfulness).
住。如理作意以為依止。于諸未斷內心所有非理作意。如實了知是為非理。于內所有如理作意。如實了知是為如理。既了知已於內所有非理作意。一向遠離。于內所有如理作意。一向修習。為欲令彼永斷滅故。又於此中身等四法如四大路。非理作意如塵土丘。不堅牢故。不真實故。迷亂心故。如理作意如四方來輿乘車車緣。身等四境界門轉能損害彼如塵土丘非理作意。亦令一切相續清凈。
複次精勤修習諸息念者。由正修習四種念住。無我等故。平等平等。是身種類能取于身如理作意。如身無我作意亦爾。是故說彼為身一分。能修如是身念住者。都不可得。如身念住。廣說乃至。修法念住當知亦爾。如是諸佛修念住教。外道法中皆無所有。是故說此修念住教。名非一切外道所執。
複次嗢拖南曰。
初尊重尸羅 清凈戒圓滿 現行學勝利 學差別為后
學有三種。謂增上戒學。增上心學。增上慧學。建立如是三學差別。如聲聞地應知其相。又略於此諸所學中。所有邪行。應正了知。所有正行應正了知。言邪行者。謂如有一。不尊重戒。泛爾出家。雖復出家不以凈戒為其增上。如於凈戒。于定於慧應知亦爾。彼可容有犯無餘罪。于彼世尊說。其于諸沙門果證為無能者。是故當知彼於三學一
【現代漢語翻譯】 現代漢語譯本： 安住于如理作意，並以此為依靠。對於尚未斷除的內心所有非理作意（不如理的思維），如實地了知它們是非理的。對於內心所有的如理作意（如理的思維），如實地了知它們是如理的。在知曉之後，對於內心所有的非理作意，一概遠離；對於內心所有的如理作意，一概修習，爲了使它們永遠斷滅。並且，在此處，身體等四法就像四大道路，非理作意就像塵土堆，因為它們不堅固、不真實、迷惑人心。如理作意就像四面八方駛來的車輛，身體等四種境界之門能夠轉化並損害那些像塵土堆一樣的非理作意，也能使一切相續清凈。 再次，精勤修習諸息唸的人，通過正確修習四種念住（身念住、受念住、心念住、法念住），因為無我等等的緣故，平等而平等。身體的種類能夠取于身體的如理作意，就像身體無我的作意一樣。因此，說它們是身體的一部分。能夠修習如此身念住的人，是完全不可得的。就像身念住一樣，廣泛地說，乃至修習法念住，應當知道也是如此。像這樣，諸佛修習念住的教導，在外道法中都是沒有的。因此，說這種修習念住的教導，不是一切外道所能執持的。 再次，總結偈說： 首先是尊重戒律，清凈戒律圓滿，現行學習的勝利，學習的差別在後面。 學習有三種，即增上戒學、增上心學、增上慧學。建立這三種學習的差別，應當在《聲聞地》中瞭解其相狀。又簡略地說，在這些所學之中，所有邪行應當正確了知，所有正行應當正確了知。所謂的邪行，是指比如有的人，不尊重戒律，隨便出家，即使出家了，也不以清凈戒律作為增上。像對待清凈戒律一樣，對於禪定和智慧也應當知道是同樣的態度。這樣的人可能會犯下所有罪過。對於這樣的人，世尊說，他們在沙門果證方面是無能為力的。因此，應當知道他們在三學方面一無所成。
【English Translation】 English version: Abiding. Relying on appropriate attention. Truly knowing that all inappropriate attention within the mind that has not been severed is inappropriate. Truly knowing that all appropriate attention within is appropriate. Having known this, one completely abandons all inappropriate attention within. One completely cultivates all appropriate attention within, in order to cause its permanent cessation. Furthermore, in this context, the four dharmas such as the body are like the four great roads. Inappropriate attention is like a mound of dust, because it is not firm, not real, and confuses the mind. Appropriate attention is like vehicles coming from the four directions. The four gateways of the realm of the body and so on can transform and harm that inappropriate attention like a mound of dust. It also makes all continuums pure. Furthermore, those who diligently cultivate mindfulness of breathing, through the correct cultivation of the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharmas), are equal and equal because of egolessness and so on. The type of body that can take hold of the body's appropriate attention is like the attention of the body's egolessness. Therefore, it is said that they are a part of the body. One who can cultivate such mindfulness of the body is completely unattainable. Just like mindfulness of the body, broadly speaking, even up to the cultivation of mindfulness of dharmas, it should be known that it is also like this. Thus, the teachings of the Buddhas on cultivating mindfulness are all non-existent in the teachings of external paths (外道). Therefore, it is said that this teaching on cultivating mindfulness is not held by all external paths. Furthermore, the summary verse says: First, respect for morality (尸羅), pure morality is complete, the victory of present learning, the difference of learning is later. There are three types of learning, namely, higher morality (增上戒學), higher mind (增上心學), and higher wisdom (增上慧學). Establishing the differences of these three learnings, one should know their characteristics in the Śrāvakabhūmi (聲聞地). Furthermore, briefly speaking, among all these learnings, all wrong conduct should be correctly known, and all right conduct should be correctly known. What is called wrong conduct refers to, for example, someone who does not respect morality, casually leaves home, and even if they leave home, they do not take pure morality as their enhancement. Just like treating pure morality, one should also know that the attitude towards samādhi and wisdom is the same. Such a person may commit all sins. Regarding such a person, the World-Honored One (世尊) said that they are incapable of attaining the fruits of a śrāmaṇa (沙門). Therefore, it should be known that they are completely unsuccessful in the three learnings.
向毀犯。言正行者。有三正行。謂下中上。下正行者。謂如有一。尊重凈戒。亦以凈戒為其增上。與前相違。于定於慧不生尊重。不為增上。此不容有犯無餘罪。而容有犯小隨小罪。於此如來不說其于沙門果證為無能者。中正行者。謂于戒定皆悉尊重。亦為增上。如尊重戒毀犯次第此中亦爾。是故當知乃至所有諸異生位。上正行者。謂已見諦於三種學皆悉尊重。此已獲得沙門果證。不待思擇有能無能。如是二行開為四種。即此四種合為二行。此二與四平等平等。當知此中。若有定學必有戒學。若有慧學。必有定學。有戒學者不必定有定學慧學。若瑜伽師尊重諸學。當知是名所作圓滿。其餘但名所作一分。
複次于性罪處能遠離故。當知是名凈戒圓滿。于能密護諸根門等攝受凈戒所有善法。無間受持相續轉故。當知是名善法圓滿。于遮罪處能遠離故。當知是名別解脫圓滿。又依聖所愛戒。若依蘊等五種善巧。及依別解脫律儀。受持世俗所有禁戒。隨其次第應知凈戒圓滿等第二門差別。
複次依凈尸羅。略有二種所學差別。一者受持非止所攝所受尸羅所有如法身語現行所攝學處。二者受持是止所攝所受尸羅所攝學處。此復二種。謂或有是毗奈耶所說。非別解脫所說。或有是毗奈耶所說。亦是別解脫所說。是故
【現代漢語翻譯】 現代漢語譯本：對於毀犯戒律的情況，如果說是行為端正的人，有三種端正的行為，分別是下等、中等和上等。下等端正行為是指，如果有人尊重凈戒（śīla，戒律），並且以凈戒作為提升自己的主要方式，這與之前的情況相反，他對禪定（samādhi，定）和智慧（prajñā，慧）不尊重，也不以此為提升自己的主要方式。這種情況不允許犯任何根本罪，但可能犯一些小的、次要的罪過。對於這樣的人，如來（Tathāgata，佛陀）不會說他沒有能力證得沙門果（śrāmaṇaphala，出家修行的果位）。 中等端正行為是指，對於戒律和禪定都尊重，並且都以此為提升自己的主要方式。就像尊重戒律而毀犯的次第一樣，這裡也是如此。因此應當知道，乃至所有凡夫的階段都是如此。上等端正行為是指，已經證悟真諦的人，對於戒、定、慧三種學問都尊重。這樣的人已經獲得了沙門果，不需要考慮是否有能力獲得。 像這樣，兩種行為可以分為四種。這四種行為又可以合為兩種。這兩種和四種是平等平等的。應當知道，如果有人修習禪定，必定修習戒律；如果有人修習智慧，必定修習禪定。但是，修習戒律的人不一定修習禪定和智慧。如果瑜伽師（yogācāra，修行瑜伽的人）尊重各種學問，應當知道這叫做所作圓滿。其餘的只能叫做所作的一部分。 其次，對於本性就是罪惡的地方能夠遠離，應當知道這叫做凈戒圓滿。對於能夠嚴密守護諸根門等，攝取凈戒的所有善法，無間斷地受持並相續不斷地運轉，應當知道這叫做善法圓滿。對於遮止罪惡的地方能夠遠離，應當知道這叫做別解脫圓滿。另外，依靠聖者所喜愛的戒律，或者依靠蘊等五種善巧，以及依靠別解脫律儀，受持世俗的所有禁戒，按照它們的順序，應當知道凈戒圓滿等第二種門類的差別。 其次，依靠清凈的戒律，大致有兩種所學差別。一是受持非止所攝的所受戒律，所有如法的身語行為所攝的學處。二是受持是止所攝的所受戒律所攝的學處。這又分為兩種，一種是毗奈耶（Vinaya，律藏）所說，但不是別解脫（Prātimokṣa，戒經）所說；一種是毗奈耶所說，也是別解脫所說。所以。
【English Translation】 English version: Regarding violations, if we speak of those who are 'correct in conduct,' there are three types of correct conduct: inferior, middling, and superior. Inferior correct conduct refers to someone who respects pure precepts (śīla), and takes pure precepts as their primary means of advancement, in contrast to the previous case. They do not respect concentration (samādhi) or wisdom (prajñā), nor do they take them as their primary means of advancement. Such a person is not allowed to commit any root offenses, but may commit minor, secondary offenses. The Tathāgata (Buddha) does not say that such a person is incapable of attaining the fruit of a Śrāmaṇa (śrāmaṇaphala, the fruit of monastic practice). Middling correct conduct refers to someone who respects both precepts and concentration, and takes both as their primary means of advancement. The sequence of respecting precepts and then violating them is similar here. Therefore, it should be understood that this is the case even in the stage of ordinary beings. Superior correct conduct refers to someone who has already seen the truth and respects all three trainings: precepts, concentration, and wisdom. Such a person has already attained the fruit of a Śrāmaṇa and there is no need to consider whether they are capable of attaining it. In this way, the two types of conduct can be divided into four types. These four types can also be combined into two types. These two and four are equal and equal. It should be understood that if someone cultivates concentration, they must cultivate precepts; if someone cultivates wisdom, they must cultivate concentration. However, someone who cultivates precepts does not necessarily cultivate concentration and wisdom. If a Yogācāra (one who practices Yoga) respects all the trainings, it should be known that this is called 'complete accomplishment.' The rest can only be called 'a part of accomplishment'. Furthermore, because one is able to stay away from places that are inherently sinful, it should be known that this is called 'complete pure precepts.' Because one is able to diligently guard the sense faculties, etc., and continuously uphold and maintain all the virtuous qualities of pure precepts without interruption, it should be known that this is called 'complete virtuous qualities.' Because one is able to stay away from places that are prohibited, it should be known that this is called 'complete individual liberation.' Moreover, relying on the precepts loved by the noble ones, or relying on the five skillful means such as the aggregates, and relying on the Prātimokṣa (code of monastic rules), upholding all the worldly prohibitions, in their respective order, it should be known that these are the differences in the second category of 'complete pure precepts,' etc. Furthermore, relying on pure morality (śīla), there are roughly two differences in what is learned. First, upholding the precepts that are not included in cessation, all the practices of body and speech that are in accordance with the Dharma. Second, upholding the precepts that are included in cessation. This is further divided into two types: one is what is spoken in the Vinaya (the collection of monastic rules), but not in the Prātimokṣa; the other is what is spoken in the Vinaya and also in the Prātimokṣa. Therefore,
一切總略而言有三學處。一增上現行。二增上毗奈耶。三增上別解脫。
複次學勝利住慧為上首。解脫堅固念為增上。修習三學速圓滿等。如攝釋分廣辯應知。
複次住具戒等。如聲聞地應知已辯。又即凈戒對治一切犯戒惡故。密護根門所依處故。說名律儀。初善受故。說名圓滿。后善守故。說名清凈。感愛果故。說名為善。無染污故。說名無罪。于諸有情能善隨順慈心定故。說名無害。于沙門性善隨順故。說名隨順趣。聖所愛澄清性故。名順澄清。終不隨順戒禁取故。名不隨順。與同法者為同分故。名同色類。于正修習增上心慧為所依處。隨順轉故。名為順轉。不惱於他饒益轉故。又正遠離自苦行故。名無熱惱。于所受持無變悔故。名無燒惱。于諸毀犯不現行故。如法悔除己所犯故。名無悔惱。如是名為增上戒學所有差別。三住為依當知增上心學慧學所有差別。謂由天住梵住差別。應知增上心學差別。由諸所有覺分等法聖住差別。應知增上慧學差別。謂四靜慮四無色等。名為天住。四無量定名為梵住。四聖諦智。四種念住。乃至道支四種行跡。勝奢摩他毗缽舍那四法跡等。當知一切皆名聖住。又有四種若行若住無雜染法。令修觀者或於境界退出遊行。或於所緣安心靜定。離諸雜染安隱而住。云何為四。
【現代漢語翻譯】 現代漢語譯本 總的來說，一切可以概括為三種學處（Śikṣāpada）：一是增上現行，二是增上毗奈耶（Vinaya，戒律），三是增上別解脫（Prātimokṣa，波羅提木叉）。
此外，以智慧為首要，安住于學的勝利之中。以堅固的憶念為增上，修習這三種學處可以迅速圓滿等等。這些內容在《攝釋分》中有詳細的闡述，應當瞭解。
此外，安住于具戒等等，如《聲聞地》中所述，應當瞭解，其中已經辯明。而且，清凈的戒律能夠對治一切犯戒的惡行，因為它能嚴密守護根門（Indriya-dvāra，六根之門），是所依之處，所以被稱為『律儀』。最初善於受持，所以被稱為『圓滿』。之後善於守護，所以被稱為『清凈』。能感得可愛的果報，所以被稱為『善』。沒有染污，所以被稱為『無罪』。對於一切有情（Sattva，眾生）能夠很好地隨順慈心禪定，所以被稱為『無害』。對於沙門（Śrāmaṇa，出家人）的性質能夠很好地隨順，所以被稱為『隨順趣』。是聖者所喜愛的澄清的性質，所以被稱為『順澄清』。最終不隨順戒禁取見，所以被稱為『不隨順』。與同修佛法的人是同等的部分，所以被稱為『同色類』。對於正確修習增上心和智慧是所依之處，隨順於此而轉，所以被稱為『順轉』。不惱害他人，饒益他人而轉，而且真正遠離自我苦行的行為，所以被稱為『無熱惱』。對於所受持的戒律沒有改變和後悔，所以被稱為『無燒惱』。對於各種毀犯戒律的行為不使其現行，並且如法懺悔消除自己所犯的過錯，所以被稱為『無悔惱』。以上就是增上戒學的所有差別。
以三種安住為依據，應當瞭解增上心學和增上慧學的所有差別。所謂由天住（Divya-vihāra，天住）、梵住（Brahmā-vihāra，梵住）的差別，應當瞭解增上心學的差別。由所有覺分（Bodhyaṅga，菩提分）等法和聖住（Ārya-vihāra，聖住）的差別，應當瞭解增上慧學的差別。所謂四靜慮（Dhyāna，禪定）、四無色定（Ārūpya-samāpatti，無色定）等等，被稱為天住。四無量定（Apramāṇa，四無量心）被稱為梵住。四聖諦智（Ārya-satya-jñāna，四聖諦的智慧）、四種念住（Smṛtyupasthāna，四念住），乃至道支（Mārgaṅga，道支）、四種行跡、殊勝的奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）、四法跡等等，應當瞭解這一切都稱為聖住。還有四種無論是行還是住都沒有雜染的法，能使修觀者或者從境界中退出，或者在所緣境上安心靜定，遠離各種雜染而安穩地安住。什麼是這四種法？
【English Translation】 English version In brief, everything can be summarized into three trainings (Śikṣāpada): the training in higher morality, the training in higher discipline (Vinaya), and the training in higher wisdom (Prātimokṣa).
Furthermore, abiding in the victory of learning with wisdom as the foremost. With steadfast mindfulness as the enhancement, practicing these three trainings can be quickly perfected, and so on. These contents are elaborated in the Compendium of Explanations, which should be understood.
Moreover, abiding in possessing precepts, etc., as described in the 'Hearer's Ground,' which should be understood as already explained. Furthermore, pure precepts counteract all evil deeds of breaking precepts because they closely guard the sense doors (Indriya-dvāra), being the place of reliance, hence called 'discipline.' Initially well-received, hence called 'complete.' Subsequently well-guarded, hence called 'pure.' Capable of producing desirable results, hence called 'good.' Without defilement, hence called 'faultless.' Being able to well accord with loving-kindness meditation towards all sentient beings (Sattva), hence called 'harmless.' Being able to well accord with the nature of a renunciant (Śrāmaṇa), hence called 'conducive.' Being the clear nature beloved by the noble ones, hence called 'conducive to clarity.' Ultimately not according with attachment to precepts and vows, hence called 'not according.' Being of the same category as those who share the Dharma, hence called 'of the same kind.' Being the place of reliance for the correct practice of higher mind and wisdom, turning in accordance with this, hence called 'turning in accordance.' Not harming others, turning to benefit others, and truly being far from self-mortification, hence called 'without heat.' Without change or regret for what is undertaken, hence called 'without burning.' Not allowing various violations of precepts to manifest, and repenting and eliminating one's faults according to the Dharma, hence called 'without remorse.' These are all the distinctions of the training in higher morality.
Relying on the three abidings, one should understand all the distinctions of the training in higher mind and the training in higher wisdom. That is, due to the distinctions of the divine abidings (Divya-vihāra) and the Brahma abidings (Brahmā-vihāra), one should understand the distinctions of the training in higher mind. Due to the distinctions of all the factors of enlightenment (Bodhyaṅga) and the noble abidings (Ārya-vihāra), one should understand the distinctions of the training in higher wisdom. The four concentrations (Dhyāna), the four formless attainments (Ārūpya-samāpatti), etc., are called divine abidings. The four immeasurables (Apramāṇa) are called Brahma abidings. The wisdom of the four noble truths (Ārya-satya-jñāna), the four establishments of mindfulness (Smṛtyupasthāna), up to the limbs of the path (Mārgaṅga), the four kinds of conduct, the superior tranquility (Śamatha) and insight (Vipaśyanā), the four traces of Dharma, etc., one should understand that all these are called noble abidings. Furthermore, there are four kinds of Dharma, whether walking or abiding, that are without contamination, enabling the practitioner of contemplation to either withdraw from the object or to settle the mind in stillness on the object, abiding peacefully away from various contaminations. What are these four?
一于隨順喜受境界。諸雜染喜深心棄捨。二于隨順憂受境界。諸染污憂深心棄捨。三于毗缽舍那品諸隨煩惱凈修其心。四于奢摩他品諸隨煩惱凈修其心。於是四種若行若住。離諸雜染安隱住法。應知四種安足處所所依法跡。如其所應當知即是無貪無瞋正念正定。
複次嗢拖南曰。
證凈初安立 有變異為先 天路喻明鏡 記別最居后
具足正見如來弟子。略由二法能正攝受澄清性故。應知建立四種證凈。謂沙門義所攝信戒。于能說者。于沙門義。于同法者。于能證得沙門助伴。所有凈信深固根本。于餘生中亦不可引。無虛誑故。名澄清性及凈尸羅。于其一切能往惡趣惡不善法。獲得畢竟不作律儀。是故亦得名澄清性。應知此中。依止凈信于善說法毗奈耶中。深生信解。由此凈信澄清性故。設在餘生。于佛善說法毗奈耶。畢竟無轉。又由怖畏諸惡道苦。受持凈戒。對治惡行。由此攝受戒。澄清性設在餘生。亦不造惡墮諸惡趣。畢竟無退。乃至涅槃。由於善說法毗柰耶。畢竟無轉所依處故。畢竟不往一切惡趣所依處故。其用最勝唯說信戒。為澄清性。非余精進念定等法。非澄清性。又此信戒是其增上戒定慧學所依止處。由說信戒是清凈故。義顯三學皆得清凈。由是因緣。唯說此二以為證凈。是名第
【現代漢語翻譯】 現代漢語譯本： 一、對於隨順喜受的境界，要深深地捨棄各種雜染的喜樂。 二、對於隨順憂受的境界，要深深地捨棄各種染污的憂愁。 三、對於毗缽舍那品（Vipassanā，觀）的各種隨煩惱，要清凈地修習自己的心。 四、對於奢摩他品（Śamatha，止）的各種隨煩惱，要清凈地修習自己的心。 在這四種情況下，無論是行走還是靜止，都要遠離各種雜染，安穩地安住于正法之中。應當知道這四種安足之處，以及所依據的法跡，應當知道它們就是無貪（無貪）、無瞋（無瞋）、正念（正念）和正定（正定）。
再次，總結如下：
證凈最初安立，以變異為先導，天路譬喻如明鏡，記別最終居后。
具足正見的如來弟子，通過兩種方法能夠正確地攝受澄清的自性。應當知道建立四種證凈，即沙門義（Śrāmaṇārtha，出家修道的目標）所包含的信（Śrāddha，信仰）和戒（Śīla，戒律），對於能說者（佛陀），對於沙門義，對於同修道者，對於能夠證得沙門助伴，所有清凈的信心具有深固的根本，在其餘的生命中也不可動搖，因為沒有虛妄，所以稱為澄清的自性，以及清凈的戒律，對於一切能夠前往惡趣的惡不善法，獲得畢竟不作的律儀，因此也得名為澄清的自性。應當知道，在這裡，依靠清凈的信心，對於善說的法和毗奈耶（Vinaya，戒律）中，深深地生起信解，由於這種清凈信心的澄清自性，即使在其餘的生命中，對於佛陀善說的法和毗奈耶，也畢竟不會改變。又由於怖畏各種惡道的痛苦，受持清凈的戒律，對治各種惡行，由此攝受戒的澄清自性，即使在其餘的生命中，也不會造作惡業而墮入各種惡趣，畢竟不會退轉，乃至涅槃。由於對於善說的法和毗奈耶，畢竟沒有改變的所依之處，畢竟不前往一切惡趣的所依之處，其作用最為殊勝，只說信和戒為澄清自性，而不是其餘的精進、念、定等法。不是澄清自性。又此信和戒是其增上戒定慧學所依止之處，由於說信和戒是清凈的，意義上顯示三學都得到清凈。由於這個因緣，只說這二者作為證凈，這是第一。
【English Translation】 English version: Firstly, with regard to the realm of experiencing pleasant feelings, deeply abandon all defiled joys. Secondly, with regard to the realm of experiencing unpleasant feelings, deeply abandon all contaminated sorrows. Thirdly, with regard to the various secondary defilements of the Vipassanā (Vipassanā, Insight Meditation) category, purify your mind. Fourthly, with regard to the various secondary defilements of the Śamatha (Śamatha, Tranquility Meditation) category, purify your mind. In these four situations, whether walking or staying still, remain apart from all defilements and abide peacefully in the Dharma. It should be known that these four places of firm footing, and the traces of the Dharma upon which they rely, should be understood as non-greed (無貪), non-hatred (無瞋), right mindfulness (正念), and right concentration (正定).
Again, the summary is as follows:
'Purity of proof is initially established, with alteration as the precursor, the heavenly path is likened to a bright mirror, and distinction ultimately resides at the end.'
A disciple of the Tathagata (如來) who possesses right view, through two methods, can correctly embrace the nature of clarity. It should be known that four kinds of purity of proof are established, namely, the faith (Śrāddha) and discipline (Śīla) contained within the meaning of Śrāmaṇārtha (Śrāmaṇārtha, the goal of monastic practice), towards the speaker (the Buddha), towards the meaning of Śrāmaṇārtha, towards fellow practitioners, and towards those who can attain the companions of Śrāmaṇārtha, all pure faith has a deep and firm foundation, which cannot be shaken in other lives, because there is no falsehood, it is called the nature of clarity, and pure discipline, for all evil and unwholesome dharmas that can lead to evil destinies, obtaining the vow of ultimately not committing them, therefore it is also called the nature of clarity. It should be known that here, relying on pure faith, in the well-spoken Dharma and Vinaya (Vinaya, monastic rules), deep understanding arises, due to the clarifying nature of this pure faith, even in other lives, there will ultimately be no change towards the well-spoken Dharma and Vinaya of the Buddha. Also, due to the fear of the suffering of various evil paths, upholding pure precepts, counteracting various evil deeds, thereby embracing the clarifying nature of the precepts, even in other lives, one will not commit evil deeds and fall into various evil destinies, and will ultimately not regress, even until Nirvana. Because there is a place of reliance that ultimately does not change towards the well-spoken Dharma and Vinaya, and because one ultimately does not go to the place of reliance of all evil destinies, its function is most excellent, and only faith and discipline are said to be the clarifying nature, not other dharmas such as diligence, mindfulness, concentration, etc. They are not the clarifying nature. Moreover, this faith and discipline are the place of reliance for the superior learning of discipline, concentration, and wisdom, because it is said that faith and discipline are pure, it is implied that all three learnings are purified. Due to this cause, only these two are said to be the purity of proof, this is the first.
二義門差別。如是證凈善能滋潤一切墮界白凈法故。名滋潤福。能引殊勝諸聖道故。名滋潤善。能引所餘煩惱斷故。名能引樂。
複次一向決定能往善趣成就證凈諸聖弟子。猶有住于善趣。三種諸大互違變異所起重苦怖畏。然無惡趣所有怖畏。云何三種重苦怖畏。一者病苦。二者老苦。三者斷截末摩死苦。是故說言其四大種可令變異。非已成就四種證凈諸聖弟子可有變異。
複次若第一義清凈諸天。說名最勝無有惱害。由身語意畢竟無有惱害事故。即依如是清凈天性。說四證凈。名為天路。又四證凈為所依止諸聖弟子。依三種門修六隨念。一者為斷奢摩他品諸隨煩惱所起染惱。二者為斷毗缽舍那品諸隨煩惱所起染惱。三者為斷雖無染惱而於未來當可生起二隨煩惱。當知此中惛沉睡眠名奢摩他品諸隨煩惱。欣樂諸欲俱行掉舉貪等過失所生不善欲尋伺等。令心流散諸雜染法。名毗缽舍那品諸隨煩惱。又由勝義諦理所得隨念。名義威勇。由世俗諦理所得隨念。名法威勇。
複次譬如有人執持明鏡為觀自面凈不凈相。如是如來諸聖弟子。執持微妙證凈明鏡為如實觀自身所有染凈諸相。
複次若有成就四種證凈。唯即依自四種證凈為他記別。不依上位。能順歡喜所修隨念。由此因緣。當知記別預流果證
【現代漢語翻譯】 現代漢語譯本 二義門差別。像這樣，由於證凈（對佛法的堅定信念）能夠滋潤一切墮入輪迴的眾生所具有的清凈之法，所以稱為滋潤福。由於能夠引導殊勝的諸聖道，所以稱為滋潤善。由於能夠引導斷除其餘的煩惱，所以稱為能引樂。
再者，一向決定能夠前往善趣，成就證凈的諸聖弟子，仍然會住在善趣中，遭受三種大的、互相違背的變異所引起的嚴重痛苦和怖畏。然而，他們沒有惡趣的所有怖畏。哪三種嚴重的痛苦和怖畏呢？一是病苦，二是老苦，三是斷截末摩（重要部位）的死苦。因此說，四大種（地、水、火、風）是可以發生變異的，但已經成就四種證凈的諸聖弟子不會有（根本上的）變異。
再者，如果第一義清凈的諸天，可以稱為最殊勝的，沒有惱害。由於身、語、意畢竟沒有惱害事故。就依據像這樣清凈的天性，說四證凈，名為天路。又四證凈是諸聖弟子所依止的基礎，他們依靠三種門來修習六隨念。一是為斷除奢摩他品（止）的諸隨煩惱所引起的染惱。二是為斷除毗缽舍那品（觀）的諸隨煩惱所引起的染惱。三是為斷除雖然沒有染惱，但在未來可能會生起的兩種隨煩惱。應當知道，這裡所說的惛沉睡眠，名為奢摩他品的諸隨煩惱。欣樂諸欲，與掉舉（心神不定）俱行的貪等過失所產生的不善欲尋伺等，使心流散的各種雜染之法，名為毗缽舍那品的諸隨煩惱。又由勝義諦理（真諦）所得到的隨念，名為義威勇。由世俗諦理（俗諦）所得到的隨念，名為法威勇。
再者，譬如有人拿著明鏡，爲了觀察自己面容的清凈與不凈。像這樣，如來的諸聖弟子，拿著微妙的證凈明鏡，爲了如實地觀察自身所有的染凈諸相。
再者，如果有人成就四種證凈，就僅僅依靠自己的四種證凈為他人記別（證明），不依靠更高的果位。能夠順應歡喜所修習的隨念。由於這樣的因緣，應當知道記別預流果證（須陀洹果的證悟）。
【English Translation】 English version Differences in the Twofold Meaning. Thus, because true faith (Zhengjing) [steadfast belief in the Buddha's teachings] is able to nourish all pure dharmas of beings fallen into the realms of existence, it is called 'Nourishing Merit'. Because it is able to lead to the supreme noble paths, it is called 'Nourishing Goodness'. Because it is able to lead to the cessation of remaining afflictions, it is called 'Leading to Joy'.
Furthermore, noble disciples who are assured of going to good destinies and have attained true faith still experience, while dwelling in good destinies, the severe suffering and fear arising from three great, mutually conflicting changes. However, they do not have the fear of all the evil destinies. What are the three severe sufferings and fears? First, the suffering of illness. Second, the suffering of old age. Third, the suffering of death involving the severing of vital points (marma). Therefore, it is said that the four great elements (earth, water, fire, wind) are subject to change, but noble disciples who have attained the four kinds of true faith are not subject to (fundamental) change.
Furthermore, if the devas (gods) of ultimate purity are said to be the most supreme and free from harm, it is because their body, speech, and mind are ultimately free from harmful actions. Based on such pure nature, the four true faiths are said to be the 'heavenly path'. Moreover, the noble disciples who rely on the four true faiths cultivate the six recollections through three approaches. First, to eliminate the defilements arising from the afflictions associated with the Samatha (calm abiding) aspect. Second, to eliminate the defilements arising from the afflictions associated with the Vipassana (insight) aspect. Third, to eliminate the two kinds of afflictions that, although not currently present, may arise in the future. It should be known that dullness and sleepiness are called the afflictions associated with the Samatha aspect. The unwholesome desire-thoughts, etc., arising from delight in desires and the agitation (restlessness) that accompanies them, which cause the mind to wander and are various defiled dharmas, are called the afflictions associated with the Vipassana aspect. Furthermore, the recollection obtained through the ultimate truth (paramārtha-satya) is called 'Courage of Meaning'. The recollection obtained through the conventional truth (saṃvṛti-satya) is called 'Courage of Dharma'.
Furthermore, just as someone holds a bright mirror to observe the purity or impurity of their own face, so too, the noble disciples of the Tathagata (Buddha) hold the subtle mirror of true faith to truly observe all the defiled and pure aspects of themselves.
Furthermore, if someone has attained the four true faiths, they rely solely on their own four true faiths to certify (attest to the realization of) others, without relying on higher attainments. They are able to accord with the joyfully cultivated recollections. Because of this reason, it should be known that they are certifying the attainment of the Stream-enterer fruit (Srotaāpanna).
。未趣上位所修道故。若於上位能順歡喜五種隨念為他記別。由是因緣。當知記別一來果證。由三摩地未成滿故。于離欲道未圓滿故。于彼諸天未現見故。為求離欲修習能順歡喜諸法。由此歡喜為所依故。發生輕安。由輕安故。領受身樂。由受樂故。心得正定。而於靜定未得成滿。若於上位六種隨念為他記別。由是因緣。當知記別不還果證。阿羅漢果唯出世道。乃能趣證所有隨念唯是世間。是故不還果證已上。更無如是隨念記別。又四證凈預流果中。唯說為凈。于余學果說圓滿凈。于最上果說為第一圓滿清凈。
如是略引隨順此論境智相應諸經宗要摩呾理迦。其餘一切隨此方隅皆當覺了。
瑜伽師地論卷第九十八 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜伽師地論卷第九十九
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中調伏事總擇攝第五之一
如是已說素怛纜事摩怛理迦。
云何名為毗柰耶事摩怛理迦。謂即從此四種經外別解脫經所有廣說摩怛理迦。展轉傳來如來所說。如來所顯。如來所贊。名毗柰耶摩怛理迦。
此毗柰耶摩怛理迦總相少分我今當說嗢拖南曰。
利聚攝隨行 逆順能寂靜 遍知信不信 力等為其後
如來觀
【現代漢語翻譯】 現代漢語譯本：因為沒有致力于更高層次的修行之道，如果在更高層次上能夠隨順歡喜，以五種隨念為他人記別，由於這個因緣，應當知道這是記別一來果的證悟。因為三摩地（Samadhi）未達到圓滿，對於離欲之道沒有圓滿，對於彼諸天沒有現見，爲了尋求離欲而修習能夠隨順歡喜的諸法。由於這種歡喜作為所依，發生輕安，由於輕安的緣故，領受身樂，由於領受身樂的緣故，心得正定，然而對於靜定沒有得到圓滿。如果在更高層次上以六種隨念為他人記別，由於這個因緣，應當知道這是記別不還果的證悟。阿羅漢果（Arhat）唯有出世道才能趣證，所有隨念都只是世間法，因此不還果的證悟以上，不再有這樣的隨念記別。此外，在四證凈的預流果（Srotapanna）中，只說是『為凈』，在其餘學果中說是『圓滿凈』，在最上果中說是『第一圓滿清凈』。 像這樣簡略地引用隨順此論的境智相應的諸經宗要摩呾理迦（Matrika），其餘一切都應當按照這個方向去覺了。 《瑜伽師地論》卷第九十八 大正藏第 30 冊 No. 1579 《瑜伽師地論》 《瑜伽師地論》卷第九十九 彌勒菩薩（Maitreya Bodhisattva）說 三藏法師玄奘（Xuanzang）奉 詔譯攝事分中調伏事總擇攝第五之一 像這樣已經說了素怛纜（Sutram）事摩怛理迦（Matrika）。 什麼叫做毗柰耶（Vinaya）事摩怛理迦（Matrika）呢？就是從此四種經外，別解脫經所有廣說的摩怛理迦（Matrika），輾轉傳來，如來所說，如來所顯，如來所贊，名為毗柰耶摩怛理迦（Vinaya Matrika）。 這毗柰耶摩怛理迦（Vinaya Matrika）的總相少分，我現在應當說，嗢拖南（Udana）說： 利聚攝隨行 逆順能寂靜 遍知信不信 力等為其後 如來觀
【English Translation】 English version: Because one has not pursued the path of cultivation at a higher level, if at a higher level one can accord with joy, using the five kinds of mindfulness to distinguish for others, due to this cause, it should be known that this is distinguishing the attainment of the Once-Returner fruit. Because Samadhi (concentration) has not reached fulfillment, because the path of detachment has not been perfected, because the various heavens have not been directly seen, in order to seek detachment, one cultivates the various dharmas that can accord with joy. Because this joy is relied upon, lightness and ease arise. Because of lightness and ease, one experiences bodily pleasure. Because of experiencing pleasure, the mind attains right concentration, but one has not attained fulfillment in quietude and concentration. If at a higher level one uses the six kinds of mindfulness to distinguish for others, due to this cause, it should be known that this is distinguishing the attainment of the Non-Returner fruit. The Arhat (worthy one) fruit can only be attained through the supramundane path, and all mindfulness is only mundane. Therefore, above the attainment of the Non-Returner fruit, there is no longer such mindfulness to distinguish. Furthermore, in the Stream-Enterer (Srotapanna) fruit of the four purifications, it is only said to be 'purified'. In the remaining fruits of learning, it is said to be 'completely purified'. In the highest fruit, it is said to be 'the first completely pure'. In this way, briefly citing the essential points of the sutras corresponding to the realm of wisdom in accordance with this treatise, the Matrika (systematic list), everything else should be understood according to this direction. Yogacarabhumi-sastra, Scroll 98 Taisho Tripitaka, Volume 30, No. 1579, Yogacarabhumi-sastra Yogacarabhumi-sastra, Scroll 99 Spoken by Maitreya Bodhisattva Translated by the Tripitaka Master Xuanzang under Imperial Order, Section on Compendium of Matters, Fifth of the General Selection and Compilation of Matters on Subduing In this way, the Sutram (thread) matters, the Matrika (systematic list), have already been spoken. What is called the Vinaya (discipline) matters, the Matrika (systematic list)? It refers to the Matrika (systematic list) extensively explained in the Pratimoksha Sutra, apart from these four kinds of sutras, transmitted successively, spoken by the Tathagata (Thus Come One), revealed by the Tathagata, praised by the Tathagata, and is called the Vinaya Matrika. I shall now speak of the general characteristics and a small portion of this Vinaya Matrika. The Udana (verse of summary) says: Benefit, accumulation, collection, following conduct, accordance, opposition, ability to be tranquil, Complete knowledge, belief, non-belief, strength, etc., are after it. The Tathagata observes
見十種勝利。于毗柰耶中。為諸弟子制立學處。謂攝受僧伽。令僧精懇。乃至廣說。如攝釋分應知其相。若能攝受四大姓等正信出家趣非家眾。當知說名攝受僧伽。如是出家趣非家已。為其宣說有因緣。有出離。有所依。有勇猛。有神變等甚深法教。當知說名令僧精懇。有因緣等諸句差別。如菩薩地已辯其相。由五種相。應知說名令僧安樂。一者令順道具無所匱乏。二者令擯異法補特伽羅。三者令善除遣所生惡作。四者令善降伏諸煩惱纏。五者令善永滅隨眠煩惱。應知此中。最初安樂增上力故。未凈信者。令生凈信。已凈信者。令其增長。第二安樂增上力故。調攝鄙惡補特伽羅。第三安樂增上力故。令慚愧者得安樂住。第四安樂增上力故。令善防護現法諸漏。第五安樂增上力故。能令永滅當來諸漏。如是獲得安樂住已。未得入者。令易入故。欲令多人梵行久住。乃至廣說。皆應了知。又此一切以要言之。謂正顯示最初攝受。次正攝受既攝受已令安樂住。及顯未來未攝受者易入方便。如是名為第二差別。
複次應知略有五種罪聚。攝一切罪。何等為五。一者他勝罪聚。二者眾餘罪聚。三者隕墜罪聚。四者別悔罪聚。五者惡作罪聚。集粗不定如其所應。即入如是諸罪聚中。復有四種還凈罪聚。何等為四。謂除他勝所
【現代漢語翻譯】 現代漢語譯本 觀察十種勝利。在《毗奈耶》（Vinaya，戒律）中，為所有弟子制定學習之處，稱為攝受僧伽（Sangha，僧團），使僧團精進懇切，乃至廣泛宣說。如同《攝釋分》所說，應當瞭解其相狀。如果能夠攝受四大姓等具有正信而出家，追求脫離家庭生活的人眾，應當知道這稱為攝受僧伽。像這樣出家追求脫離家庭生活之後，為他們宣說有因緣、有出離、有所依、有勇猛、有神變等甚深法教，應當知道這稱為使僧團精進懇切。有因緣等語句的差別，如同《菩薩地》已經辨明其相狀。通過五種相狀，應當知道這稱為使僧團安樂。一是使生活用具順遂，沒有匱乏。二是驅逐異法補特伽羅（Pudgala，人）。三是善於消除產生的惡作（Akṛtya，不好的行為）。四是善於降伏各種煩惱纏縛。五是善於永遠滅除隨眠煩惱。應當知道，這其中，最初的安樂由於增上力的緣故，使未生凈信者，生起凈信；已生凈信者，使之增長。第二種安樂由於增上力的緣故，調伏鄙陋惡劣的補特伽羅。第三種安樂由於增上力的緣故，使有慚愧心的人得到安樂的住處。第四種安樂由於增上力的緣故，使人善於防護現世的各種煩惱。第五種安樂由於增上力的緣故，能夠使人永遠滅除未來的各種煩惱。像這樣獲得安樂住處之後，爲了使未證入者容易證入，爲了使更多的人梵行長久住世，乃至廣泛宣說，都應當瞭解。又這一切用簡要的語言來說，就是正確地顯示最初的攝受，其次是正確地攝受，攝受之後使之安樂居住，以及顯示未來未被攝受者容易證入的方法。這稱為第二種差別。 再次，應當知道，概括起來有五種罪聚，涵蓋一切罪過。什麼是五種？一是他勝罪聚（Parajika，斷頭罪），二是眾餘罪聚（Sanghavasesa，僧殘罪），三是隕墜罪聚（Sthulatyaya，粗罪），四是別悔罪聚（Prayascittika，單墮罪），五是惡作罪聚（Duskrita，惡作）。聚集粗罪不確定，如其所應。即進入像這樣的各種罪聚中。又有四種還凈罪聚。什麼是四種？就是除了他勝罪所包含的罪。
【English Translation】 English version Observe the ten kinds of victories. Within the Vinaya (discipline), establish places of learning for all disciples, called embracing the Sangha (community), making the Sangha diligent and earnest, and even extensively expounding. As stated in the 'Embracing Explanation' section, one should understand its characteristics. If one can embrace the four great castes and other people with right faith who have left home to pursue a life away from family, one should know that this is called embracing the Sangha. After leaving home to pursue a life away from family in this way, expound to them the profound teachings of conditioned arising, liberation, reliance, courage, and miraculous powers, etc. One should know that this is called making the Sangha diligent and earnest. The differences in phrases such as 'conditioned arising' have already been explained in the 'Bodhisattva Grounds'. Through five aspects, one should know that this is called making the Sangha peaceful and happy. First, to ensure that the necessary tools are readily available and not lacking. Second, to expel individuals with deviant views (Pudgala). Third, to skillfully eliminate arising remorse (Akritya). Fourth, to skillfully subdue the entanglements of various afflictions. Fifth, to skillfully and permanently extinguish latent afflictions. One should know that, among these, the initial peace and happiness, due to the power of increase, causes those who have not yet developed pure faith to generate pure faith; and causes those who have already generated pure faith to increase it. The second kind of peace and happiness, due to the power of increase, tames base and wicked individuals. The third kind of peace and happiness, due to the power of increase, allows those with shame to obtain a peaceful dwelling. The fourth kind of peace and happiness, due to the power of increase, enables one to skillfully protect against the various defilements of the present life. The fifth kind of peace and happiness, due to the power of increase, enables one to permanently extinguish the various defilements of the future. After obtaining such a peaceful dwelling, in order to make it easier for those who have not yet entered to enter, and in order to make the Brahma-faring of many people last long, and even extensively expounding, all should be understood. Furthermore, to summarize all of this in concise language, it means correctly showing the initial embracing, then correctly embracing, and after embracing, allowing them to dwell peacefully, and showing the means for those who have not yet been embraced in the future to easily enter. This is called the second difference. Furthermore, it should be known that there are, in brief, five categories of offenses that encompass all offenses. What are the five? First, the Parajika (defeat) category of offenses, second, the Sanghavasesa (remaining of the Sangha) category of offenses, third, the Sthulatyaya (gross) category of offenses, fourth, the Prayascittika (expiation) category of offenses, and fifth, the Duskrita (misdeed) category of offenses. Accumulating gross offenses is uncertain, as appropriate. That is, entering into such categories of offenses. There are also four categories of purification of offenses. What are the four? That is, except for the offenses included in the Parajika.
餘罪聚皆可還凈故。有四種還凈罪聚。最初罪聚雖可還凈。然唯依二補特伽羅。非為一切無有差別皆可還凈。是故他勝不立一向還凈聚中。又若略說有十五種犯罪過失。遍於一切犯罪聚中。當知建立諸所犯罪。何等十五。一事重過失。二猛利纏過失。三匱乏不喜足過失。四他所譏嫌過失。五無凈信者倍令不信。有凈信者令其變異過失。六多諸財寶多諸事業過失。七染著過失。八惱他過失。九發起疾病過失。十障往善趣沙門過失。十一于應避護不正避護。不應避護而反避護過失。十二不應為依反與為依。應與為依而不為依過失。十三于應恭敬而不恭敬。不應恭敬而反恭敬過失。十四于應覆藏而不覆藏。不應覆藏而反覆藏過失。十五于應習近而不習近。不應習近而反習近過失。應知此中初修業者。於四他勝。雖有事重過失。而無猛利纏過失。由彼意樂無勃惡故。謂于沙門無所顧戀。若初業者。了知此法能障沙門。為命因緣亦不違犯。意樂力強。不唯依事故。彼無犯。制立所犯。要由意樂增強力故。若雖有犯。而無一念起覆藏心。彼亦可出。于沙門果仍有堪能。其餘一切犯他勝者。亦有事重過失。亦有猛利無慚無愧諸煩惱纏過失。當知彼由二皆重故。成不可出法及不般涅槃法。若衣缽等世尊開許應持。作凈而受用之。于彼一
【現代漢語翻譯】 現代漢語譯本： 其餘的罪聚都可以通過還凈來清凈。有四種還凈罪聚。最初的罪聚雖然可以通過還凈來清凈，但只能依靠兩種補特伽羅（指人和有情識的生命）。並非所有罪聚都可以無差別地通過還凈來清凈。因此，他勝罪不被認為是一向可以通過還凈來清凈的罪聚。 另外，如果簡略地說，有十五種犯罪的過失，遍及一切犯罪的罪聚中。應當知道這些構成了所犯的罪行。這十五種過失是什麼呢？一是事情嚴重的過失；二是猛利煩惱纏縛的過失；三是匱乏不喜足的過失；四是被他人譏嫌的過失；五是使沒有凈信的人更加不信，使有凈信的人改變信仰的過失；六是擁有很多財寶和很多事業的過失；七是染著（貪戀）的過失；八是惱害他人的過失；九是引發疾病的過失；十是障礙前往善趣的沙門（出家人）的過失；十一是對應該避免防護的事物沒有正確地避免防護，不應該避免防護的事物反而避免防護的過失；十二是不應該給予依靠的事物反而給予依靠，應該給予依靠的事物而不給予依靠的過失；十三是對應該恭敬的人不恭敬，不應該恭敬的人反而恭敬的過失；十四是對應該隱瞞的事情不隱瞞，不應該隱瞞的事情反而隱瞞的過失；十五是對應該親近的人不親近，不應該親近的人反而親近的過失。 應當知道，對於初學修行的人來說，在犯四種他勝罪時，雖然有事情嚴重的過失，但沒有猛利煩惱纏縛的過失，因為他們的意樂（動機）沒有那麼強烈和惡劣。也就是說，他們對於沙門沒有什麼顧戀。如果初學者知道某種行為會障礙沙門，即使爲了生存的原因也不違犯，因為意樂的力量很強，不僅僅是依靠事情本身。他們沒有犯戒。制定戒律所犯的罪行，主要是因為意樂的力量增強。如果雖然犯了戒，但沒有一念生起想要覆藏的心，他們仍然可以懺悔，對於沙門的果位仍然有能力證得。其餘一切犯他勝罪的人，既有事情嚴重的過失，也有猛利、無慚、無愧等各種煩惱纏縛的過失。應當知道，他們因為這兩種過失都很嚴重，所以成為不可懺悔的人，以及不能證得般涅槃（涅槃，指解脫）的人。如果衣缽等是世尊開許應該持有的，可以通過作凈（一種儀式）來接受和使用。對於這些事物，
【English Translation】 English version: The remaining aggregates of offenses can be purified through expiation. There are four types of aggregates of expiable offenses. Although the initial aggregate of offenses can be purified, it relies only on two Pudgalas (individuals, sentient beings with consciousness). Not all aggregates of offenses can be purified indiscriminately through expiation. Therefore, Parajika (defeat) offenses are not considered aggregates that can be invariably purified through expiation. Furthermore, briefly speaking, there are fifteen types of faults in committing offenses, which pervade all aggregates of offenses. It should be known that these constitute the committed offenses. What are these fifteen faults? First, the fault of the seriousness of the matter; second, the fault of being intensely bound by afflictions; third, the fault of lacking contentment and satisfaction; fourth, the fault of being criticized by others; fifth, the fault of causing those without pure faith to become even more disbelieving, and causing those with pure faith to change their beliefs; sixth, the fault of possessing much wealth and many affairs; seventh, the fault of attachment (craving); eighth, the fault of harming others; ninth, the fault of causing illness; tenth, the fault of obstructing the Shramanas (monastics) from going to good destinies; eleventh, the fault of not properly avoiding protection for what should be avoided, and conversely, avoiding protection for what should not be avoided; twelfth, the fault of giving reliance to what should not be relied upon, and not giving reliance to what should be relied upon; thirteenth, the fault of not respecting those who should be respected, and conversely, respecting those who should not be respected; fourteenth, the fault of not concealing what should be concealed, and conversely, concealing what should not be concealed; fifteenth, the fault of not associating with those who should be associated with, and conversely, associating with those who should not be associated with. It should be known that for beginners in practice, when committing the four Parajika offenses, although there is the fault of the seriousness of the matter, there is no fault of being intensely bound by afflictions, because their intention (motivation) is not so strong and evil. That is, they have no attachment to the Shramanas. If beginners know that a certain action will obstruct the Shramanas, they do not violate it even for the sake of survival, because the power of intention is strong, not just relying on the matter itself. They have not committed an offense. The offenses established by the precepts are mainly due to the increased power of intention. If, although they have committed an offense, they do not have a single thought of wanting to conceal it, they can still repent, and they still have the ability to attain the fruits of Shramanas. All others who commit Parajika offenses have both the fault of the seriousness of the matter and the fault of being intensely bound by various afflictions such as shamelessness and lack of remorse. It should be known that because these two faults are very serious, they become unrepentant people and people who cannot attain Parinirvana (Nirvana, referring to liberation). If robes and bowls, etc., are permitted by the World Honored One to be held, they can be accepted and used by performing a purification (a ritual). Regarding these things,
切悉皆棄捨。或不作凈而輒受用。如是等罪。由依匱乏不喜足過。制立所犯。若非親屬苾芻尼所受衣與衣。或共彼等獨在一處。或復非時諸苾芻僧不同忍許輒往教授。或除余時與諸母邑共道路行。如是等類。當知是名他所譏嫌過失。若非威儀入聚落等乞食受用。坐不如法澡手滌器。或不因請于其食前輒入他舍。或不觀白于其食后游履邑居。如是等類。當知是名無凈信者倍令不信。有凈信者令其變異過失。若有執受金銀等寶。種種品類買賣營為種蒔林木。畜憍賒耶妙臥具等。當知是名多諸財寶多諸事業過失。若故泄精。或復執觸母邑手等。或行媒娉。因茲趣入變異染心。或為好故往親屬所追求上妙長衣服等。當知是名染著過失。若以無根假異分法毀他苾芻。或作離間人語等事。當知是名惱他過失。若自持羊毛過三逾繕那。或荷重擔。或上過人樹等。當知是名發起疾病過失。若為破壞和合僧故。勤設勇猛方便事等。當知是名障往善趣過失。若作不與自語等事。當知是名障礙沙門過失。若有棄擲僧祇臥具置迥露處舍而去等。或邪受用等。當知是名于應避護不正避護過失。若與邪見苾芻勤策共居住等。為依止等。當知是名不應為依反與為依過失。若於尊教輕觸。怨咎怒睛惡視。不恭敬聽受別解脫經等。當知是名于應恭敬而不恭
【現代漢語翻譯】 現代漢語譯本 完全捨棄一切。或者不作凈施就接受使用。像這樣的罪過，是由於依賴匱乏和不喜足的過失而制定的。如果接受非親屬比丘尼（Bhikshuni，女性出家眾）所施捨的衣服，或者與她們單獨相處，或者在非時（不適當的時間）比丘僧團（Sangha，佛教僧侶團體）不同意的情況下前去教導，或者除了特定時間外與婦女們一同在道路上行走。像這樣的情況，應當知道這是名為他人譏嫌的過失。如果不注重威儀進入村落等地方乞食受用，坐姿不如法，洗手和清洗缽盂不如法，或者沒有受到邀請就在飯前進入他人住所，或者沒有告知就於飯後在村落中游蕩。像這樣的情況，應當知道這是名為讓沒有凈信的人更加不信，讓有凈信的人改變信仰的過失。如果執著于金銀等寶物，進行各種買賣經營，種植樹木，畜養憍賒耶（Kauseya，絲綢）等精妙的臥具。應當知道這是名為擁有過多財寶和過多事業的過失。如果故意泄精，或者觸控婦女的手等，或者從事媒人的工作，因此產生變異的染污心，或者爲了好看而向親屬索求上好的長衣服等。應當知道這是名為染著的過失。如果用沒有根據的、虛假的異分法來譭謗其他比丘（Bhikshu，男性出家眾），或者製造離間人與人之間關係的話語等事情。應當知道這是名為惱害他人的過失。如果自己攜帶羊毛超過三逾繕那（Yojana，古印度長度單位），或者攜帶過重的負擔，或者攀爬超過人的高度的樹木等。應當知道這是名為引發疾病的過失。如果爲了破壞和合的僧團，勤奮地設定勇猛的方便手段等。應當知道這是名為障礙前往善趣的過失。如果做出不給予自己而自言自語等事情。應當知道這是名為障礙沙門（Sramana，出家修行者）的過失。如果丟棄僧團的臥具在露天的地方，然後捨棄離去等，或者邪惡地受用等。應當知道這是名為對於應該避免和保護的事物沒有正確地避免和保護的過失。如果與持有邪見的比丘勤奮地共同居住等，作為依靠等。應當知道這是名為不應該作為依靠反而給予依靠的過失。如果對於尊貴的教法輕視觸犯，怨恨責備，怒目而視，不恭敬地聽受別解脫經（Pratimoksha Sutra，戒律）等。應當知道這是名為對於應該恭敬的事物而不恭敬的過失。
【English Translation】 English version Completely abandoning everything. Or accepting and using things without making a pure offering. Such offenses are established due to the faults of relying on scarcity and not being content. If one receives clothes given by a Bhikshuni (female monastic) who is not a relative, or stays alone with them, or goes to teach without the permission of the Sangha (Buddhist monastic community) at an inappropriate time, or walks on the road with women except at specific times. Such cases should be known as faults that cause criticism from others. If one enters villages and other places to beg for food without proper decorum, sits improperly, washes hands and bowls improperly, or enters another's house before a meal without being invited, or wanders in villages after a meal without informing others. Such cases should be known as faults that cause those without pure faith to lose faith even more, and cause those with pure faith to change their beliefs. If one is attached to gold, silver, and other treasures, engages in various buying and selling activities, plants trees, and keeps fine bedding such as Kauseya (silk). It should be known as the fault of having too much wealth and too many affairs. If one deliberately ejaculates, or touches a woman's hand, or engages in matchmaking, thereby giving rise to altered defiled thoughts, or seeks fine long clothes from relatives for the sake of appearance. It should be known as the fault of attachment. If one slanders other Bhikshus (male monastics) with unfounded, false accusations, or creates divisive speech and other such things. It should be known as the fault of harming others. If one carries sheep wool for more than three Yojana (ancient Indian unit of distance), or carries heavy burdens, or climbs trees taller than a person. It should be known as the fault of causing illness. If one diligently sets up vigorous means to destroy the harmonious Sangha. It should be known as the fault of obstructing progress to good destinies. If one does things like talking to oneself without giving to others. It should be known as the fault of obstructing the Sramana (wandering ascetic). If one throws away the Sangha's bedding in an open place and then abandons it, or uses it improperly. It should be known as the fault of not properly avoiding and protecting what should be avoided and protected. If one diligently lives with Bhikshus who hold wrong views, as a reliance, etc. It should be known as the fault of giving reliance to those who should not be relied upon. If one treats the venerable teachings with contempt, resents and blames, glares angrily, and does not respectfully listen to the Pratimoksha Sutra (code of monastic discipline), etc. It should be known as the fault of not being respectful to what should be respected.
敬過失。若於未受具戒補特伽羅前。宣示實得勝過人法。或復覆藏苾芻所犯粗惡罪等。當知是名于應覆藏而不覆藏。不應覆藏而反覆藏過失。若有受用不凈非法衣服等事。當知是名不應習近而反習近過失。如是所說十五過失。當知于彼所犯罪中。或有多種或二或一。
複次略有五法攝毗柰耶。何等為五。一者性罪。二者遮罪。三者制。四者開。五者行。云何性罪。謂性是不善能為雜染損惱於他。能為雜染損惱于自。雖不遮制。但有現行便往惡趣。雖不遮制。但有現行能障沙門。云何遮罪。謂佛世尊觀彼形相不如法故。或令眾生重正法故。或見所作隨順現行性罪法故。或為隨順護他心故。或見障礙善趣壽命沙門性故。而正遮止。若有現行如是等事。說名遮罪。云何名制。謂有所作能往惡趣。或障善趣。或障如法所得利養。或障壽命。或障沙門。如是等類。如來遮制不令現行故。名為制。與此相違。應知名開。云何名行。謂略有三行。一者有犯。二者無犯。三者還凈。如是三種略攝為二。一者邪行。二者正行。應知有犯說名邪行。無犯還凈說名正行。此中雲何犯所犯罪。謂于應作而不作故。及加行故。于不應作而反作故。及加行故。犯所犯罪。又彼略由四因緣故。犯所犯罪。一無知故。二放逸故。三煩惱盛故。四輕
【現代漢語翻譯】 現代漢語譯本：關於敬重過失。如果對於尚未受具足戒的補特伽羅（指人）面前，宣揚自己實際獲得的勝過常人的法，或者隱瞞比丘所犯的粗惡罪等，應當知道這叫做對於應該隱瞞的事情不隱瞞，不應該隱瞞的事情反而隱瞞的過失。如果有人受用不清凈的、不合法的衣服等事物，應當知道這叫做不應該親近的反而親近的過失。像這樣所說的十五種過失，應當知道在他們所犯的罪中，或者有多種，或者兩種，或者一種。
再次，簡略地有五種法來總攝毗奈耶（律）。哪五種呢？一是性罪，二是遮罪，三是制，四是開，五是行。什麼是性罪呢？就是其性質是不善的，能夠造成雜染，損害他人，能夠造成雜染，損害自己。即使沒有遮止，只要有實際行為就會墮入惡趣。即使沒有遮止，只要有實際行為就能障礙沙門（出家人）的修行。什麼是遮罪呢？就是佛世尊觀察到某種形相不如法，或者爲了使眾生尊重正法，或者看到所作的事情順應了現行的性罪之法，或者爲了順應和保護他人的心，或者看到會障礙善趣、壽命和沙門之性，而正式遮止。如果有人實際做了這些事情，就叫做遮罪。什麼叫做制呢？就是有所作的事情能夠導致墮入惡趣，或者障礙善趣，或者障礙如法獲得的利益供養，或者障礙壽命，或者障礙沙門之性等等。像這些種類，如來遮止不讓其發生，所以叫做制。與此相反的，應當知道叫做開。什麼叫做行呢？簡略地說有三種行：一是犯戒，二是不犯戒，三是還凈。這三種可以簡略地歸納為兩種：一是邪行，二是正行。應當知道犯戒叫做邪行，不犯戒和還凈叫做正行。這裡什麼是犯所犯罪呢？就是對於應該做的事情而不做，以及因為加行（努力）的緣故；對於不應該做的事情反而做了，以及因為加行的緣故，犯了所犯的罪。而且，犯所犯罪，大致由於四種因緣：一是無知，二是放逸，三是煩惱熾盛，四是輕慢。
【English Translation】 English version: Regarding disrespect for transgressions. If, in the presence of a pudgala (person) who has not yet received full ordination, one proclaims that they have actually attained a state superior to ordinary people, or conceals the grave offenses committed by a bhikshu (monk), know that this is called failing to conceal what should be concealed, and concealing what should not be concealed. If someone uses impure or unlawful robes or other things, know that this is called engaging in what should not be engaged in. These fifteen transgressions, as described, may involve multiple, two, or one offense among the sins committed.
Furthermore, there are briefly five dharmas (teachings) that encompass the Vinaya (discipline). What are the five? First, prakriti-aparadha (inherent offenses); second, pratishedha-aparadha (prohibited offenses); third, niyama (rules); fourth, avakasha (exceptions); and fifth, achara (conduct). What are prakriti-aparadha? They are inherently unwholesome, causing defilement and harm to others, and causing defilement and harm to oneself. Even without prohibition, merely engaging in them leads to the evil realms. Even without prohibition, merely engaging in them can obstruct the shramana (ascetic's) path. What are pratishedha-aparadha? They are what the Buddha (enlightened one) has prohibited because he observed that their form is not in accordance with the dharma (teachings), or to cause beings to respect the true dharma, or because he saw that the actions are in accordance with the currently practiced prakriti-aparadha, or to accord with and protect the minds of others, or because he saw that they obstruct the good realms, lifespan, and the nature of a shramana. If someone actually engages in such things, it is called pratishedha-aparadha. What is called niyama? It refers to actions that can lead to the evil realms, or obstruct the good realms, or obstruct lawfully obtained benefits and offerings, or obstruct lifespan, or obstruct the nature of a shramana, and so on. The Tathagata (Buddha) prohibits these from occurring, hence it is called niyama. The opposite of this should be known as avakasha. What is called achara? Briefly, there are three types of conduct: first, transgression; second, non-transgression; and third, purification. These three can be briefly summarized into two: first, wrong conduct; and second, right conduct. Know that transgression is called wrong conduct, and non-transgression and purification are called right conduct. Here, what is committing a transgression? It is failing to do what should be done, and because of prayoga (effort); doing what should not be done, and because of prayoga, committing the transgression. Moreover, committing a transgression is generally due to four causes: first, ignorance; second, negligence; third, overwhelming afflictions; and fourth, contempt.
慢故。云何名為由無知故犯所犯罪。謂如有一。于所犯罪不審聽聞。不善領悟。彼無解了無有覺慧無所知故。于其所犯起無犯想。而犯眾罪。如是名為由無知故犯所犯罪。云何名為由放逸故犯所犯罪。謂如有一。于所犯罪雖復解了。有其覺慧亦有所知。而住忘念。住不正知。彼由如是不住念故。如無所知而犯眾罪。如是名為由放逸故犯所犯罪。云何名為煩惱盛故犯所犯罪。謂如有一。于其所犯雖復解了。有其覺慧亦有所知。而彼本性貪瞋癡等極為猛利。彼由猛利貪瞋癡故。雖知是事所不應。為煩惱纏逼不自在故。而犯眾罪。如是名為煩惱盛故犯所犯罪。云何名為由輕慢故犯所犯罪。謂如有一。于所犯罪雖復解了。有其覺慧亦有所知。而彼信解極為下劣。無有強盛宿善因行。由其信解極下劣故。于沙門性。于般涅槃。無有顧戀。于佛法僧。無敬無憚無有羞恥。不樂所學。由輕慢故。隨其所欲廣犯眾罪。如是名為由輕慢故。犯所犯罪。當知此中。無知放逸所犯眾罪。是不染污。由煩惱盛及以輕慢所犯眾罪。是其染污。由五因緣。當知所犯成下中上三品差別。何等為五。一由自性故。二由毀犯故。三由意樂故。四由事故。五由積集故。由自性者。謂他勝罪聚是上品罪。眾餘罪聚是中品罪。所餘罪聚是下品罪。復有差別。謂彼
【現代漢語翻譯】 現代漢語譯本： 『慢』是指什麼？什麼叫做『由於無知而犯下所犯罪行』？譬如，有的人對於所犯的罪行沒有仔細聽聞，沒有好好領悟。由於他沒有理解，沒有覺察智慧，一無所知，所以對於自己所犯的罪行，反而認為沒有犯錯，因而犯下許多罪行。這叫做『由於無知而犯下所犯罪行』。 什麼叫做『由於放逸而犯下所犯罪行』？譬如，有的人對於所犯的罪行雖然理解，有覺察智慧，也有所知，但是他安住在忘念之中，安住在不正知之中。由於他這樣不住于正念，就像一無所知一樣，因而犯下許多罪行。這叫做『由於放逸而犯下所犯罪行』。 什麼叫做『由於煩惱熾盛而犯下所犯罪行』？譬如，有的人對於所犯的罪行雖然理解，有覺察智慧，也有所知，但是他本性中的貪（Tanha，渴愛）、嗔（Dosa，嗔恨）、癡（Moha，愚癡）等煩惱非常強烈。由於他強烈的貪嗔癡，即使知道這件事不應該做，還是因為被煩惱纏繞逼迫，無法自主，因而犯下許多罪行。這叫做『由於煩惱熾盛而犯下所犯罪行』。 什麼叫做『由於輕慢而犯下所犯罪行』？譬如，有的人對於所犯的罪行雖然理解，有覺察智慧，也有所知，但是他的信解非常低下，沒有強大堅固的宿世善業因行。由於他的信解極其低下，對於沙門（Sramana，出家修行者）的德行，對於般涅槃（Parinirvana，完全的涅槃）沒有嚮往，對於佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）沒有尊敬，沒有畏懼，沒有羞恥之心，不樂於學習。由於輕慢，隨心所欲地廣泛犯下許多罪行。這叫做『由於輕慢而犯下所犯罪行』。 應當知道，這裡面，由於無知和放逸所犯的眾多罪行，是不染污的；由於煩惱熾盛以及輕慢所犯的眾多罪行，是染污的。 由於五種因緣，應當知道所犯的罪行可以分為下品、中品、上品三種差別。是哪五種？一是由於自性（Svabhava）的緣故；二是由於毀犯（Atikrama）的緣故；三是由於意樂（Adhyashaya）的緣故；四是由於事（Vastu）的緣故；五是由於積集（Samcaya）的緣故。由於自性，指他勝罪（Parajika）的集合是上品罪，其餘罪的集合是中品罪，剩餘的罪的集合是下品罪。還有差別，指那些...
【English Translation】 English version: 『Mana』 (Pride) is what? What is called 『committing offenses due to ignorance』? For example, someone does not carefully listen to or understand the offenses they commit. Because they lack understanding, awareness, and knowledge, they think they have not committed any offense when they actually commit many offenses. This is called 『committing offenses due to ignorance.』 What is called 『committing offenses due to negligence』? For example, someone understands the offenses they commit, has awareness, and knows, but they dwell in forgetfulness and incorrect awareness. Because they do not abide in mindfulness, they commit many offenses as if they knew nothing. This is called 『committing offenses due to negligence.』 What is called 『committing offenses due to the intensity of afflictions』? For example, someone understands the offenses they commit, has awareness, and knows, but their inherent nature of greed (Tanha), hatred (Dosa), and delusion (Moha) is extremely strong. Because of their intense greed, hatred, and delusion, even though they know something should not be done, they are compelled and constrained by afflictions, and they commit many offenses. This is called 『committing offenses due to the intensity of afflictions.』 What is called 『committing offenses due to contempt』? For example, someone understands the offenses they commit, has awareness, and knows, but their faith and understanding are extremely inferior, and they lack strong roots of past virtuous actions. Because their faith and understanding are extremely inferior, they have no longing for the qualities of a Sramana (ascetic), no longing for Parinirvana (complete Nirvana), no respect or fear for the Buddha (the Awakened One), Dharma (the teachings), and Sangha (the monastic community), and they are not fond of learning. Due to contempt, they widely commit many offenses according to their desires. This is called 『committing offenses due to contempt.』 It should be known that among these, the many offenses committed due to ignorance and negligence are unpolluted; the many offenses committed due to the intensity of afflictions and contempt are polluted. Due to five causes, it should be known that offenses can be differentiated into three categories: inferior, middling, and superior. What are the five? First, due to the nature (Svabhava); second, due to transgression (Atikrama); third, due to intention (Adhyashaya); fourth, due to the object (Vastu); fifth, due to accumulation (Samcaya). Due to nature, the collection of Parajika (defeats) offenses is a superior offense, the collection of other offenses is a middling offense, and the collection of remaining offenses is an inferior offense. There are also differences, referring to those...
勝眾余。是重品罪。隕墜別悔是中品罪。惡作罪聚是輕品罪。如是應知由自性故諸所犯罪成下中上三品差別。由毀犯者。謂無知故。及放逸故。所犯眾罪是下品罪。煩惱盛故所犯眾罪是中品罪。由輕慢故所犯眾罪是上品罪。如是應知由毀犯故諸所犯罪成下中上三品差別。由意樂者。謂由下品貪瞋癡纏所犯眾罪。是下品罪。若由中品。是中品罪。若由上品。是上品罪。如是應知。由意樂故。諸所犯罪。成下中上三品差別。由事故者。謂雖現行相似意樂。而由其事非一類故。應知所犯成下中上三品差別。如以瞋纏于傍生趣所有眾生故思殺害。生隕墜罪。即以如是相似瞋纏。或於其人或人形狀非父非母故思殺害。生他勝罪。非無間罪。即以如是相似瞋纏。於人父母故思殺害。生他勝罪及無間罪。如是應知。由事別故。諸所犯罪成下中上三品差別。由積集者。謂如有一。或犯一罪。不能如法速疾悔除。或二或三乃至或五。如是應知。由積集故。成下品罪。從此已后。或犯十罪。或犯二十。或犯三十。乃至或犯可了數罪。不能如法速疾悔除。如是應知。由積集故。成中品罪。若所犯罪其數無量不可了知。我今毀犯如是量罪。如是應知。由積集故。成上品罪。云何應作。謂若於彼由不作故。及加行故。便成毀犯。此所應作。略有五
【現代漢語翻譯】 現代漢語譯本 勝眾余（勝殘罪的剩餘部分）。這是重品罪。 隕墜別悔（墮落後又後悔）是中品罪。 惡作罪聚（多種輕微罪行的集合）是輕品罪。 應當這樣理解，由於罪行本身的性質，所犯的各種罪行可以分為下品、中品和上品三種差別。 從毀犯者的角度來說，因為無知或者放逸而犯下的各種罪行是下品罪。 因為煩惱熾盛而犯下的各種罪行是中品罪。 因為輕慢（佛法）而犯下的各種罪行是上品罪。 應當這樣理解，由於毀犯者的動機，所犯的各種罪行可以分為下品、中品和上品三種差別。 從意樂（動機）的角度來說，如果因為下品的貪、嗔、癡煩惱的纏縛而犯下的各種罪行，就是下品罪。 如果是由於中品的貪、嗔、癡煩惱，就是中品罪。 如果是由於上品的貪、嗔、癡煩惱，就是上品罪。 應當這樣理解，由於意樂（動機），所犯的各種罪行可以分為下品、中品和上品三種差別。 從所涉及的事件角度來說，即使表面上看起來意樂（動機）相似，但由於所涉及的事件不是同一類，應當知道所犯的罪行可以分為下品、中品和上品三種差別。 例如，以嗔恨心纏繞，想要殺害傍生趣（畜生道）的所有眾生，會產生隕墜罪（墮落罪）。 如果以同樣相似的嗔恨心纏繞，想要殺害某個人或者人的形狀，但這個人不是自己的父母，會產生他勝罪（重罪），但不是無間罪（極重罪）。 如果以同樣相似的嗔恨心纏繞，想要殺害自己的父母，會產生他勝罪（重罪）以及無間罪（極重罪）。 應當這樣理解，由於事件的不同，所犯的各種罪行可以分為下品、中品和上品三種差別。 從罪行的積累角度來說，例如有一個人，犯了一個罪，不能如法地迅速懺悔消除，或者犯了兩個、三個，乃至五個罪，應當這樣理解，由於罪行的積累，會構成下品罪。 從此以後，或者犯了十個罪，或者犯了二十個，或者犯了三十個，乃至犯了可以數清楚數量的罪，不能如法地迅速懺悔消除，應當這樣理解，由於罪行的積累，會構成中品罪。 如果所犯的罪行數量無量，無法數清楚，並且自認為『我現在毀犯了如此大量的罪行』，應當這樣理解，由於罪行的積累，會構成上品罪。 什麼是應該做的呢？如果對於某些事情，因為不去做，或者因為做了某些事情，就構成了毀犯，這就是所應該做的。概括起來有五種。
【English Translation】 English version The remaining of Shengzhongyu (the remaining part of the offense of surpassing the multitude). This is a grave offense. Yunzhui Biehui (falling and then regretting) is a medium offense. Ezuo Zui Ju (a collection of minor offenses) is a light offense. It should be understood that due to the nature of the offenses themselves, the various offenses committed can be divided into three categories: inferior, medium, and superior. From the perspective of the offender, the various offenses committed due to ignorance or negligence are inferior offenses. The various offenses committed due to the intensity of afflictions are medium offenses. The various offenses committed due to disrespect (for the Dharma) are superior offenses. It should be understood that due to the offender's motivation, the various offenses committed can be divided into three categories: inferior, medium, and superior. From the perspective of intention (motivation), if the various offenses committed are due to the entanglement of inferior greed, hatred, and delusion, they are inferior offenses. If they are due to medium greed, hatred, and delusion, they are medium offenses. If they are due to superior greed, hatred, and delusion, they are superior offenses. It should be understood that due to intention (motivation), the various offenses committed can be divided into three categories: inferior, medium, and superior. From the perspective of the events involved, even if the intention (motivation) appears similar on the surface, but because the events involved are not of the same type, it should be known that the offenses committed can be divided into three categories: inferior, medium, and superior. For example, being entangled with hatred and wanting to kill all sentient beings in the Bangshengqu (animal realm) will result in Yunzhui Zui (offense of falling). If one is entangled with the same similar hatred and wants to kill a person or the shape of a person, but this person is not one's parents, it will result in Tasheng Zui (grave offense), but not Wujian Zui (extremely grave offense). If one is entangled with the same similar hatred and wants to kill one's parents, it will result in Tasheng Zui (grave offense) as well as Wujian Zui (extremely grave offense). It should be understood that due to the difference in events, the various offenses committed can be divided into three categories: inferior, medium, and superior. From the perspective of the accumulation of offenses, for example, if a person commits one offense and cannot repent and eliminate it quickly according to the Dharma, or commits two, three, or even five offenses, it should be understood that due to the accumulation of offenses, it will constitute an inferior offense. From then on, if one commits ten offenses, or twenty, or thirty, or even commits a countable number of offenses, and cannot repent and eliminate them quickly according to the Dharma, it should be understood that due to the accumulation of offenses, it will constitute a medium offense. If the number of offenses committed is immeasurable and cannot be counted, and one thinks, 'I have now violated such a large number of offenses,' it should be understood that due to the accumulation of offenses, it will constitute a superior offense. What should be done? If for certain things, because of not doing them, or because of doing certain things, one constitutes a violation, this is what should be done. There are five types in summary.
種。一于村邑所應作事。二于道場所應作事。三于善品所應作事。即此善品所應作事。復有二種。一者資糧所應作事。二者清凈所應作事。如是資糧所應作事。如聲聞地說十三種所有資糧。如是清凈所應作事。如聲聞地說修作意。又于城邑所應作者。謂或為己衣服等事入于聚落。或復為于佛法僧事同梵行事。或為未信令其生信。其已信者倍令增長。入于聚落。與此相違所有能障五應作事。如其所應當知。五種不應作事。云何無犯。謂五因緣令無所犯。何等為五。謂于根門密護而住。飲食知量。初夜后夜常不睡眠。勤修勝行。正知而住。如是名為第一因緣。又于沙門起其上品精勤顧戀。于其大師諸有智者同梵行所。起其上品愛樂恭敬。于現行罪發起猛利增上慚愧。如是名為第二因緣。又少財物。少事少業。不多匆務。如是名為第三因緣。又住喜足。于犯不犯能善了知不與道俗交遊縱蕩。專修善品。曾無間隙。如是名為第四因緣。又初修業癡狂心亂痛惱所逼。如是名為第五因緣。當知由此五因緣故。從初不犯。云何還凈。謂如有一。隨所犯罪即便生起五種惡作。五支所攝不放逸行以為依止。由五種相除彼所生五種惡作。云何生起五種惡作。一者由我毀犯凈戒因緣。於後定當深自懇責生起惡作。二者由我毀犯凈戒因緣。定當
【現代漢語翻譯】 現代漢語譯本 種類。一、在村莊里應該做的事情。二、在道場里應該做的事情。三、在善法方面應該做的事情。而這善法方面應該做的事情，又有兩種。一是資糧方面應該做的事情，二是清凈方面應該做的事情。像這樣，資糧方面應該做的事情，就像《聲聞地》所說的十三種所有資糧。像這樣，清凈方面應該做的事情，就像《聲聞地》所說的修作意。又在城邑里應該做的事情，是指或者爲了自己的衣服等事進入村落，或者爲了佛法僧事、同梵行事，或者爲了使未信者生起信心，使已信者更加增長，而進入村落。與此相反，所有能夠障礙這五種應該做的事情，都應當知道。五種不應該做的事情，在什麼情況下沒有罪過呢？有五種因緣可以使人沒有罪過。哪五種呢？就是守護根門而住，飲食知量，初夜后夜經常不睡眠，勤奮修行殊勝之行，正念而住。這叫做第一種因緣。又對沙門生起上品的精勤顧戀，對於大師、諸有智者、同梵行者，生起上品的愛樂恭敬，對於現行之罪發起猛烈的增上慚愧。這叫做第二種因緣。又少財物，少事少業，不多事務。這叫做第三種因緣。又安住于喜足，對於犯與不犯能夠很好地瞭解，不與道俗之人交往放蕩，專心修習善法，從不間斷。這叫做第四種因緣。又最初修行，或者因為愚癡、瘋狂、心亂、痛惱所逼迫。這叫做第五種因緣。應當知道，由於這五種因緣的緣故，從一開始就不會犯戒。怎樣才能恢復清凈呢？就是如果有一個人，隨著所犯的罪過，立即生起五種惡作（Kukkritya, 後悔），以五支所攝的不放逸行為作為依止，通過五種相來消除由此所生的五種惡作。怎樣生起五種惡作呢？一是因為我毀犯凈戒的緣故，在以後必定會深深地自我懇責，從而生起惡作。二是因為我毀犯凈戒的緣故，必定會
【English Translation】 English version Types. First, the things that should be done in villages. Second, the things that should be done in monasteries. Third, the things that should be done in relation to virtuous qualities (善品, shàn pǐn). Regarding the things that should be done in relation to virtuous qualities, there are two types: first, the things that should be done for provisions (資糧, zī liáng); second, the things that should be done for purification (清凈, qīng jìng). As for the things that should be done for provisions, they are like the thirteen types of provisions described in the Śrāvakabhūmi (聲聞地, Shēng wén dì). As for the things that should be done for purification, they are like the cultivation of attention described in the Śrāvakabhūmi. Furthermore, the things that should be done in cities include entering villages for matters such as clothing, or for matters related to the Buddha, Dharma, and Sangha, or for co-practitioners of the holy life (同梵行事, tóng fàn xíng shì), or to cause faith to arise in those who do not believe, and to increase the faith of those who already believe. All things that obstruct these five things that should be done are to be known accordingly. Under what circumstances are the five things that should not be done without offense? There are five causes that lead to no offense. What are the five? They are: dwelling with guarded sense faculties, knowing moderation in eating, not sleeping often in the early and late parts of the night, diligently cultivating superior practices, and dwelling with mindfulness. This is called the first cause. Furthermore, having supreme diligence and affection for the śramaṇa (沙門, shā mén), having supreme love and respect for the master, the wise ones, and those who practice the holy life together, and generating intense and increasing shame for present transgressions. This is called the second cause. Furthermore, having few possessions, few affairs, little activity, and not being overly busy. This is called the third cause. Furthermore, dwelling in contentment, being able to discern well between what is an offense and what is not, not associating loosely with worldly people, and focusing on cultivating virtuous qualities without interruption. This is called the fourth cause. Furthermore, being a beginner in practice, or being afflicted by delusion, madness, mental disturbance, or pain. This is called the fifth cause. It should be known that due to these five causes, there is no offense from the beginning. How does one restore purity? It is when someone, upon committing an offense, immediately generates five kinds of remorse (惡作, è zuò), relies on the practice of non-negligence encompassed by the five branches, and eliminates the five kinds of remorse arising from it through five aspects. How do the five kinds of remorse arise? First, due to the cause of my breaking the pure precepts, I will surely deeply reproach myself later, thus generating remorse. Second, due to the cause of my breaking the pure precepts, I will surely
為他諸天呵責生起惡作。三者由我毀犯凈戒因緣。定為大師及諸有智同梵行者當共呵責生起惡作。四者由我毀犯凈戒因緣。定遍方維惡名惡稱惡聲惡頌彰顯流佈生起惡作。五者由我毀犯凈戒因緣。身壞已后必定當墮諸惡趣中生起惡作。五支所攝不放逸行。如聲聞地應知其相。謂前際俱行。后際俱行。中際俱行。初時所作。及俱隨行。云何由五種相除彼所生五種惡作。一者世尊所說正法皆有因緣。亦有出離。是故所犯容可還凈。由是除遣所生惡作。二者由彼無知放逸煩惱熾盛及以輕慢。犯所犯罪。即此無知乃至輕慢我已斷滅。所有正智乃至尊敬我已生起。由是除遣所生惡作。三者當來無犯意樂我已生起。由是除遣所生惡作。四者我已於諸有智同梵行所發露悔滅。由是除遣所生惡作。五者我于佛善說法毗柰耶中既出家已。雖越學處而能悔滅極為善哉。然薄伽梵以無量門呵毀所起相續惡作。為蓋為障。我今于彼多住堅執不能除遣。非極善哉。了知此已。由是除遣所生惡作。如是名為所犯還凈。
複次應知略有五毗柰耶所隨行法。依毗柰耶勤學苾芻隨行於彼。云何為五。一者安住。二者居處。三者所依。四者受用。五者羯磨。云何安住。謂依毗柰耶勤學苾芻。應當安住五種想住。何等為五。一者若入聚落應當安住入牢獄
【現代漢語翻譯】 現代漢語譯本： 因為我的緣故，諸天會呵責我，從而生起惡作（Kukkritya，後悔）。 第二，因為我毀犯了清凈的戒律，所以會生起惡作。 第三，因為我毀犯了清凈的戒律，大師（Shasta，導師）和所有有智慧的同修梵行者一定會呵責我，從而生起惡作。 第四，因為我毀犯了清凈的戒律，我的惡名、惡稱、惡聲、惡頌一定會遍佈四方，從而生起惡作。 第五，因為我毀犯了清凈的戒律，身死之後必定會墮入惡趣，從而生起惡作。 這五支所包含的不放逸行，應該像《聲聞地》中所說的那樣瞭解它的相狀。也就是前際俱行（過去的行為），后際俱行（未來的行為），中際俱行（現在的行為），初時所作（最初的行為），以及俱隨行（伴隨的行為）。 如何通過五種相來消除由此產生的五種惡作呢？ 第一，世尊（Bhagavan，佛陀）所說的正法都有因緣，也有出離之道。因此，所犯的錯誤是可以恢復清凈的。由此可以消除所產生的惡作。 第二，因為無知、放逸、煩惱熾盛以及輕慢，我才犯下了所犯的罪過。現在，這些無知乃至輕慢我已經斷滅，所有正智乃至尊敬我已經生起。由此可以消除所產生的惡作。 第三，將來不再犯錯的意樂我已經生起。由此可以消除所產生的惡作。 第四，我已經向所有有智慧的同修梵行者發露懺悔。由此可以消除所產生的惡作。 第五，我在佛（Buddha）善說的法（Dharma）和毗奈耶（Vinaya，戒律）中出家，即使違越了學處，也能夠懺悔滅罪，這實在是太好了。然而，薄伽梵（Bhagavan，佛陀）用無量法門呵斥和毀壞那些生起相續的惡作，認為它們是蓋障。我現在對這些惡作多住堅執，不能消除，這實在是不好。瞭解這些之後，由此可以消除所產生的惡作。這叫做所犯還凈。 再次，應該知道略有五種毗奈耶所隨行法。依毗奈耶勤學苾芻（Bhiksu，比丘）隨行於這些法。這五種是什麼呢？ 第一是安住，第二是居處，第三是所依，第四是受用，第五是羯磨（Karma，業）。 什麼是安住呢？依毗奈耶勤學苾芻應當安住五種想住。哪五種呢？ 第一，如果進入聚落，應當安住于進入牢獄的想。
【English Translation】 English version: Because of me, the Devas (gods) will reproach me, thus giving rise to Kukkritya (remorse). Second, because I have violated the pure precepts, Kukkritya will arise. Third, because I have violated the pure precepts, the Shasta (teacher) and all wise co-practitioners of the Brahmacharya (holy life) will surely reproach me, thus giving rise to Kukkritya. Fourth, because I have violated the pure precepts, my bad name, bad reputation, bad voice, and bad praise will surely spread in all directions, thus giving rise to Kukkritya. Fifth, because I have violated the pure precepts, after the destruction of my body, I will surely fall into the evil realms, thus giving rise to Kukkritya. The unremitting practice encompassed by these five branches should be understood in its aspects as described in the 'Sravaka-bhumi' (Hearer's Stage). That is, the past concomitant actions, the future concomitant actions, the present concomitant actions, the initial actions, and the accompanying actions. How can the five kinds of Kukkritya arising from this be eliminated through five aspects? First, the Dharma (teachings) spoken by the Bhagavan (Buddha) all have causes and conditions, and there is also a way of escape. Therefore, the offenses committed can be restored to purity. By this, the arising Kukkritya can be eliminated. Second, it is because of ignorance, negligence, the intensity of afflictions, and contempt that I committed the offenses. Now, this ignorance, and even contempt, I have cut off; all correct knowledge, and even respect, I have generated. By this, the arising Kukkritya can be eliminated. Third, the intention of not committing offenses in the future I have generated. By this, the arising Kukkritya can be eliminated. Fourth, I have confessed and repented to all wise co-practitioners of the Brahmacharya. By this, the arising Kukkritya can be eliminated. Fifth, having renounced the household life in the well-spoken Dharma and Vinaya (discipline) of the Buddha, even though I have transgressed the precepts, I am able to repent and extinguish the offenses, which is extremely good. However, the Bhagavan has, through countless means, reproached and destroyed the arising continuous Kukkritya, considering them to be hindrances and obstacles. Now I dwell on these Kukkritya with much attachment, unable to eliminate them, which is truly not good. Having understood this, by this, the arising Kukkritya can be eliminated. This is called restoring purity from offenses. Furthermore, it should be known that there are briefly five practices that accompany the Vinaya. A Bhiksu (monk) who diligently studies the Vinaya follows these practices. What are these five? First is abiding, second is dwelling place, third is reliance, fourth is enjoyment, and fifth is Karma (action). What is abiding? A Bhiksu who diligently studies the Vinaya should abide in five kinds of perceptions. What are the five? First, if entering a village, one should abide in the perception of entering a prison.
想。二者若在道場常當於己住沙門想。應知此中沙門想者。謂我於今色形別異棄捨俗相。我已受持壞色等事廣說如經。審諦觀察二十二處。三者若飲食時常當安住為療病想。四者若處遠離於眼所識色耳所識聲等。應住盲聾瘖啞等想。五者若寢息時當起難保曠野林中驚怖鹿想。依毗柰耶勤學苾芻。常當安住是五想住。於此想住既安住已。雖現受用堪為國王所受衣服飲食臥具。而不墮受欲樂行邊。云何居處。謂五居處。一苾芻居處。二苾芻尼居處。三外道居處。四雜染居處。五無雜染居處。苾芻居處者。謂於是處有諸苾芻下中上座之所居止。苾芻尼居處者。謂於是處有苾芻尼如前三種之所居止。外道居處者。謂於是處種種外道之所居止。謂離系。凈命。波輸缽多。如是等類。雜染居處者。謂於是處一切羯磨皆不施設。或但施設一分羯磨。無雜染居處者。謂於是處具足施設一切羯磨。又無雜染苾芻居處。應知眾會安立整肅。若有雜染苾芻居處。應知眾會安立混雜。諸有愛樂所學苾芻。于有雜染苾芻居處。應故思擇。棄捨利養。棄捨恭敬。不應止住。除有危難暫時依附。或行道路暫時止息。或為拔彼諸苾芻眾出不善處安置善處。于苾芻尼眾所居處。不應止住。除如前說三種因緣。外道居處當知亦爾于無雜染苾芻居處。雖正思擇
盡壽止住。而應常懷羈旅之想。若有苾芻。雖住如是諸所居處。應懷種種慮恐處想。雖住如是無譏嫌處。而常慮恐為諸有智同梵行者之所譏嫌。云何所依。謂五所依。何等為五。一村田所依。二居處所依。三補特伽羅所依。四諸衣服等資具所依。五威儀所依。若依村城地方分所而得安住。應知是名村田所依。若依園林或諸寺院經行處等而得安住。應知是名居處所依。若依施主。軌範。親教。諫誨憶念教授教誡說正法者。而得安住。應知是名補特伽羅所依。若依順道或粗或妙。隨所獲得衣服飲食病緣醫藥資身眾具而得安住。應知是名諸衣服等資具所依。若依是處於時時間。身四威儀如其所樂得安樂住。應知是名威儀所依。若依如是所依而住。終不為其苦惱非聖無義所引困弊匪宜損害自己。云何受用。謂有五種不凈受用。及有五種清凈受用。云何五種不凈受用。一者受用窣堵波物。非遭重病。設遭重病有餘方計。二者受用諸僧祇物。非僧授與非墮缽中。非彼分攝。三者受用他別人物。不從彼得。非彼所許。隨意受用。四者受用非委信物。謂非委信補特伽羅一切所有不應受用五者受用諸便穢等所染污物。或由習近減諸善法增不善法。或習近時令諸世間生起譏訶。令諸世間共所厭賤。未生信者令倍不信。已生信者令其變異。是
【現代漢語翻譯】 現代漢語譯本 盡畢生之年安住於此，也應當時常懷有羈旅之感。如果有一位苾芻（bhiksu，比丘），即使居住在這些地方，也應當懷有種種憂慮恐懼的想法。即使居住在沒有過失的地方，也常常憂慮恐懼會被那些有智慧的同梵行者所譏諷嫌棄。 什麼是所依呢？就是五種所依。哪五種呢？一是村田所依，二是居處所依，三是補特伽羅（pudgala，人）所依，四是各種衣服等資具所依，五是威儀所依。如果依靠村莊田地的地方而得以安住，應當知道這叫做村田所依。如果依靠園林或者寺院經行處等而得以安住，應當知道這叫做居處所依。如果依靠施主、軌範師、親教師、諫誨者、憶念者、教授教誡說正法者而得以安住，應當知道這叫做補特伽羅所依。如果依靠順應正道的，無論是粗糙的還是精妙的，隨所獲得的衣服、飲食、病緣醫藥、資身眾具而得以安住，應當知道這叫做各種衣服等資具所依。如果依靠這樣的地方，於時時處處，身體的四種威儀都能如其所愿地得到安樂，應當知道這叫做威儀所依。如果依靠這些所依而住，最終不會被那些苦惱、非聖、無意義的事情所牽引，以致困頓疲憊，做出不適宜的損害自己的事情。 什麼是受用呢？就是有五種不凈受用，以及有五種清凈受用。什麼是五種不凈受用呢？一是受用窣堵波（stupa，塔）的物品，除非是遭遇重病，即使遭遇重病也有其他方法解決。二是受用僧祇（samgha，僧團）的物品，不是僧團授予的，不是掉進缽中的，不是屬於自己那一份的。三是受用他人私人的物品，沒有從他人那裡得到，沒有得到他人的允許，隨意受用。四是受用非委信的物品，就是對於非委信的補特伽羅的一切所有，不應該受用。五是受用那些被糞便污穢等所染污的物品，或者因為習近這些物品而減少各種善法，增加不善法，或者習近時令世間生起譏諷呵責，令世間共同厭惡鄙賤，未生起信心的人令其更加不信，已生起信心的人令其改變。
【English Translation】 English version Even while dwelling here for the rest of one's life, one should constantly harbor the feeling of being a traveler. If there is a bhiksu (monk), even if he dwells in such places, he should harbor various thoughts of worry and fear. Even if he dwells in places free from blame, he constantly worries and fears being criticized and disliked by those wise fellow practitioners of the Brahma-faring. What is reliance? It is the five kinds of reliance. What are the five? First, reliance on villages and fields; second, reliance on dwellings; third, reliance on pudgalas (persons); fourth, reliance on various clothing and other requisites; and fifth, reliance on deportment. If one is able to dwell by relying on the area of villages and towns, it should be known as reliance on villages and fields. If one is able to dwell by relying on gardens, forests, or monasteries, walking paths, etc., it should be known as reliance on dwellings. If one is able to dwell by relying on donors, preceptors, teachers, admonishers, reminders, professors, instructors, and those who speak the correct Dharma, it should be known as reliance on pudgalas. If one is able to dwell by relying on things that accord with the path, whether coarse or refined, whatever clothing, food, medicine for illness, and requisites for life one obtains, it should be known as reliance on various clothing and other requisites. If one is able to rely on such a place, where at all times and in all places, the four kinds of deportment of the body can be enjoyed as desired, it should be known as reliance on deportment. If one dwells relying on these reliances, one will ultimately not be led astray by those afflictions, non-holy, and meaningless things, leading to exhaustion and weariness, and doing inappropriate things that harm oneself. What is consumption? It is the five kinds of impure consumption and the five kinds of pure consumption. What are the five kinds of impure consumption? First, consuming the property of stupas (reliquary mounds), unless one is suffering from a serious illness, and even then, there are other ways to resolve it. Second, consuming the property of the samgha (community), which is not given by the samgha, not fallen into the bowl, and not part of one's share. Third, consuming the private property of others, without obtaining it from them, without obtaining their permission, consuming it at will. Fourth, consuming property that is not entrusted, that is, one should not consume everything belonging to a pudgala who is not trusted. Fifth, consuming things that are contaminated by excrement and filth, or because of being close to these things, reducing various good dharmas and increasing unwholesome dharmas, or causing the world to give rise to ridicule and blame when approaching them, causing the world to commonly detest and despise them, causing those who have not generated faith to become even more unbelieving, and causing those who have already generated faith to change.
名五種不凈受用。于毗柰耶勤學苾芻。應當遠離。與此相違。應知五種清凈受用。于毗柰耶勤學苾芻。應當受用如是。遠離不凈受用。于凈受用隨行苾芻。能善酬報所有信施。云何羯磨。謂一切羯磨略有四種。一者單白羯磨。二者白二羯磨。三者白四羯磨。四者三語羯磨。此四羯磨略有二事為所依處。一有情數事為所依處。二無情數事為所依處。有情數事為所依處者。謂出家羯磨。若受具足羯磨。若補特伽羅同意羯磨。若出罪羯磨。若舉羯磨。若擯羯磨。若兩安居受七二十四十夜等所有羯磨。如是或為攝受有情。或為折伏有情。施設羯磨。是名有情數事為所依處羯磨。無情數事為所依處者。謂受持衣缽羯磨。若持羯絺那衣護衣不捨羯磨。若結界羯磨。若凈稻穀同意羯磨。如是等類所有羯磨。當知是名無情數事為所依處羯磨。又此羯磨當知或有二眾所作。或有四眾所作。或有十眾所作。或有二十眾所作。或有四十眾所作。或有合衆所作。二眾所作者。謂一苾芻對一苾芻三說別悔羯磨。發露悔除或隕墜罪或惡作罪等。四眾所作者。謂如有一。犯粗罪已於四人前發露悔除羯磨。十眾所作者。謂受具足羯磨。二十眾所作者。謂出苾芻眾餘罪羯磨。及苾芻尼受具足羯磨。四十眾所作者。謂出苾芻尼眾餘罪羯磨。合衆所作者。謂增
【現代漢語翻譯】 現代漢語譯本：有五種不凈的受用，對於毗柰耶（Vinaya，戒律）勤奮學習的比丘（bhiksu，和尚），應當遠離。與此相反，應該知道有五種清凈的受用，對於毗柰耶勤奮學習的比丘，應當受用。像這樣，遠離不凈的受用，對於清凈的受用隨順而行的比丘，能夠很好地酬謝所有信徒的佈施。什麼是羯磨（karma，業）？所謂一切羯磨，概括起來有四種：一是單白羯磨，二是白二羯磨，三是白四羯磨，四是三語羯磨。這四種羯磨，概括起來有兩件事作為所依賴之處：一是有情數的事作為所依賴之處，二是無情數的事作為所依賴之處。有情數的事作為所依賴之處，是指：出家羯磨，若是受具足戒羯磨，若是補特伽羅（pudgala，人）同意羯磨，若是出罪羯磨，若是舉羯磨，若是擯羯磨，若是兩安居受七夜、二十夜、四十夜等所有羯磨。像這樣，或是爲了攝受有情，或是爲了折伏有情，而施設羯磨，這叫做有情數的事作為所依賴之處的羯磨。無情數的事作為所依賴之處，是指：受持衣缽羯磨，若是持羯絺那衣（kathina-civara，一種特殊的袈裟）護衣不捨羯磨，若是結界羯磨，若是凈稻穀同意羯磨。像這樣等等所有羯磨，應當知道這叫做無情數的事作為所依賴之處的羯磨。另外，這些羯磨，應當知道或者有二眾所作，或者有四眾所作，或者有十眾所作，或者有二十眾所作，或者有四十眾所作，或者有合衆所作。二眾所作的，是指一個比丘對一個比丘三次說別悔羯磨，發露悔除或者隕墜罪或者惡作罪等。四眾所作的，是指如果有一個人，犯了粗罪之後，在四個人面前發露悔除羯磨。十眾所作的，是指受具足戒羯磨。二十眾所作的，是指比丘眾的出罪羯磨，以及比丘尼（bhiksuni，尼姑）受具足戒羯磨。四十眾所作的，是指比丘尼眾的出罪羯磨。合衆所作的，是指增... English version: There are five kinds of impure enjoyments. A bhiksu (monk) who diligently studies the Vinaya (discipline) should stay away from them. Conversely, one should know that there are five kinds of pure enjoyments, which a bhiksu who diligently studies the Vinaya should partake in. In this way, by staying away from impure enjoyments and following pure enjoyments, a bhiksu can well repay all the offerings of the faithful. What is karma (action)? All karmas can be summarized into four types: first, single-declaration karma; second, declaration-second karma; third, declaration-fourth karma; and fourth, three-utterance karma. These four karmas rely on two things: first, things related to sentient beings; and second, things related to non-sentient beings. Things related to sentient beings refer to: ordination karma, full ordination karma, pudgala (person) agreement karma, absolution karma, censure karma, expulsion karma, and all karmas related to the seven-night, twenty-night, or forty-night periods of the two retreats. In this way, karmas are established either to embrace sentient beings or to subdue them. This is called karma that relies on things related to sentient beings. Things related to non-sentient beings refer to: the karma of receiving and holding robes and bowls, the karma of holding the kathina-civara (a special robe), protecting the robe, and not relinquishing it, the karma of establishing boundaries, and the karma of agreeing to purify rice paddies. All such karmas should be known as karmas that rely on things related to non-sentient beings. Furthermore, these karmas should be known as being performed by either two, four, ten, twenty, forty, or a combined assembly. Karma performed by two refers to a bhiksu confessing a separate repentance karma three times to another bhiksu, revealing and repenting of a fallen offense or a misdeed. Karma performed by four refers to a person who, having committed a gross offense, reveals and repents of it before four people. Karma performed by ten refers to full ordination karma. Karma performed by twenty refers to the absolution karma of a bhiksu assembly, and the full ordination karma of a bhiksuni (nun). Karma performed by forty refers to the absolution karma of a bhiksuni assembly. Karma performed by a combined assembly refers to increasing...
【English Translation】 There are five kinds of impure enjoyments. A bhiksu (monk) who diligently studies the Vinaya (discipline) should stay away from them. Conversely, one should know that there are five kinds of pure enjoyments, which a bhiksu who diligently studies the Vinaya should partake in. In this way, by staying away from impure enjoyments and following pure enjoyments, a bhiksu can well repay all the offerings of the faithful. What is karma (action)? All karmas can be summarized into four types: first, single-declaration karma; second, declaration-second karma; third, declaration-fourth karma; and fourth, three-utterance karma. These four karmas rely on two things: first, things related to sentient beings; and second, things related to non-sentient beings. Things related to sentient beings refer to: ordination karma, full ordination karma, pudgala (person) agreement karma, absolution karma, censure karma, expulsion karma, and all karmas related to the seven-night, twenty-night, or forty-night periods of the two retreats. In this way, karmas are established either to embrace sentient beings or to subdue them. This is called karma that relies on things related to sentient beings. Things related to non-sentient beings refer to: the karma of receiving and holding robes and bowls, the karma of holding the kathina-civara (a special robe), protecting the robe, and not relinquishing it, the karma of establishing boundaries, and the karma of agreeing to purify rice paddies. All such karmas should be known as karmas that rely on things related to non-sentient beings. Furthermore, these karmas should be known as being performed by either two, four, ten, twenty, forty, or a combined assembly. Karma performed by two refers to a bhiksu confessing a separate repentance karma three times to another bhiksu, revealing and repenting of a fallen offense or a misdeed. Karma performed by four refers to a person who, having committed a gross offense, reveals and repents of it before four people. Karma performed by ten refers to full ordination karma. Karma performed by twenty refers to the absolution karma of a bhiksu assembly, and the full ordination karma of a bhiksuni (nun). Karma performed by forty refers to the absolution karma of a bhiksuni assembly. Karma performed by a combined assembly refers to increasing...
長羯磨。若恣舉羯磨。或余所有種類羯磨。是四羯磨由事差別成無量種。廣說應知如毗柰耶摩怛理迦。如是解了所有羯磨。于毗柰耶勤學苾芻。隨羯磨行。于所犯罪而得善巧。于罪出離亦得善巧。避護自身令得清凈離諸罪過。
複次于毗柰耶勤學苾芻。應知有五違逆學法。應當遠離。復有五種隨順學法。應當受持。云何為五違逆學法。一者障礙。二者像似正法。三者惡友。四者愚戇煩惱熾盛。五者宿世資糧其力薄弱。云何障礙。謂有五障。一增上戒障。二增上心障。三增上慧障。四往善趣障。五利養壽命所作事障。云何名為增上戒障。謂如有一。或是奴婢。或是獲得。或有所言。廣說一切障出家法而與相應。如是名為增上戒障。云何名為增上心障。有十一障。當知名為增上心障。謂數與眾會為初。處分居處為后。云何名為增上慧障。謂于正法及說法師不起恭敬。陵懱正法及說法師輕賤自己。於法慳吝障他正法。令背正法譭謗正法。如是等類當知皆名增上慧障。云何名為往善趣障。謂如有一。惡欲邪見多諸忿恨。乃至廣說。如是色類順諸惡趣受學轉法。當知是名順惡趣障。利養障者。謂隨所行。令未信者更增不信。其已信者能令改變。不樂功德。不時時中精勤修習施福業事。不樂為他引攝所有利益安樂。如是等類
【現代漢語翻譯】 現代漢語譯本：長羯磨（karma，行為、業）。如果隨意舉行羯磨，或者其他所有種類的羯磨，這四種羯磨由於事情的差別會形成無量種類。詳細的說明應該參考《毗柰耶摩怛理迦》（Vinaya Matrika，律母）。像這樣瞭解所有羯磨，在《毗柰耶》（Vinaya，律）中勤奮學習的比丘（bhiksu，佛教出家男眾），能夠按照羯磨行事，對於所犯的罪行能夠善巧地處理，對於脫離罪行也能夠善巧地處理，保護自身，使自己清凈，遠離各種罪過。
再者，在《毗柰耶》中勤奮學習的比丘，應該知道有五種違逆學法的事情，應當遠離。又有五種隨順學法的事情，應當受持。什麼是五種違逆學法的事情？第一是障礙，第二是相似正法，第三是惡友，第四是愚蠢、煩惱熾盛，第五是宿世資糧力量薄弱。什麼是障礙？指有五種障礙：第一是增上戒障，第二是增上心障，第三是增上慧障，第四是往善趣障，第五是利養壽命所作事障。什麼叫做增上戒障？指比如有的人，或者是奴婢，或者是被獲得者，或者有所言說，廣泛地說一切障礙出家之法的事情都與此相應。這叫做增上戒障。什麼叫做增上心障？有十一種障礙，應當知道叫做增上心障，以經常參與眾會為開始，以處分居處為結束。什麼叫做增上慧障？指對於正法以及說法師不生起恭敬，輕慢正法以及說法師，輕賤自己，對於法慳吝，障礙他人聽聞正法，使人背離正法，譭謗正法。像這些等等都應當知道叫做增上慧障。什麼叫做往善趣障？指比如有的人，惡欲邪見，多有忿恨，乃至廣泛地說，像這些種類順從各種惡趣，受學轉生之法。應當知道這叫做順惡趣障。利養障，指隨著所作所為，使未信的人更加不信，使已信的人能夠改變信仰，不樂於功德，不時時精勤修習施福的行業，不樂於為他人引攝所有利益安樂。像這些等等。
【English Translation】 English version: Long Karmas (karma, actions, deeds). If a karma is performed arbitrarily, or any other kind of karma, these four karmas, due to the differences in the matters involved, can form countless types. A detailed explanation should be known as in the Vinaya Matrika (Vinaya Matrika, the mother of the Vinaya). Understanding all karmas in this way, a bhiksu (bhiksu, Buddhist monk) who diligently studies the Vinaya (Vinaya, monastic rules) can act according to the karmas, skillfully deal with the offenses committed, and skillfully escape from offenses, protecting himself, keeping himself pure, and staying away from all faults.
Furthermore, a bhiksu who diligently studies the Vinaya should know that there are five things that go against learning, which should be avoided. There are also five things that are in accordance with learning, which should be upheld. What are the five things that go against learning? First is obstacles, second is resembling the true Dharma, third is bad friends, fourth is foolishness and intense afflictions, and fifth is the weak power of accumulated merits from past lives. What are obstacles? It refers to five obstacles: first is the obstacle of higher morality, second is the obstacle of higher mind, third is the obstacle of higher wisdom, fourth is the obstacle to going to good realms, and fifth is the obstacle to gains, lifespan, and undertakings. What is called the obstacle of higher morality? It refers to someone who is a slave, or someone who is acquired, or someone who has something to say, broadly speaking, all things that hinder the Dharma of renunciation are related to this. This is called the obstacle of higher morality. What is called the obstacle of higher mind? There are eleven obstacles, which should be known as the obstacle of higher mind, starting with frequently participating in assemblies and ending with disposing of dwelling places. What is called the obstacle of higher wisdom? It refers to not giving rise to respect for the true Dharma and the teachers of the Dharma, being disrespectful to the true Dharma and the teachers of the Dharma, belittling oneself, being stingy with the Dharma, hindering others from hearing the true Dharma, causing people to turn away from the true Dharma, and slandering the true Dharma. All such things should be known as the obstacle of higher wisdom. What is called the obstacle to going to good realms? It refers to someone who has evil desires and wrong views, and is full of anger, and so on, broadly speaking. These kinds of people follow the various evil realms, learning and practicing the Dharma of rebirth. It should be known that this is called the obstacle to going to evil realms. The obstacle of gains refers to, according to one's actions, causing those who do not believe to become even more unbelieving, and causing those who already believe to change their faith, not delighting in merits, not diligently cultivating the deeds of giving and blessings at all times, and not delighting in attracting all benefits and happiness for others. All such things.
。壽命障者。謂不謹慎遠避惡象。廣說乃至。不善遠離有災有疫諸惡國土。又不遠離諸因諸緣未盡壽量能令夭歿。如是等類。所作事障者。謂能障礙營衣缽等所有事業。如是一切總攝為一。應知說名利養壽命所作事障。云何名為像似正法。謂略有二種像似正法。一似教正法。二似行正法。若於非法生是法想。顯示非法以為是法。令他于中生正法想。如是法教實故諦故。非是正法。而復像似正法顯現。是故名為似教正法。若廣為他如是宣說。令他受學亦自修行。妄起法想習諸邪行。而自憍慢稱言我能修是正行。應知是名似行正法。
為廣宣說像似正法。復說中間嗢拖南曰。
初法等五種 次根等諸見 非處惡作等 后暴惡戒等
諸以如來所說法教相似文句。于諸經中安置偽經。于諸律中安置偽律。如是名為像似正法。又由增益或損減見。增益虛事損減實事。由此方便於無常等種種義門。廣為他人宣說開示如是如是自他習行。如是亦名像似正法。又于宣說補特伽羅所有經典。邪取分別說有真實補特伽羅。如是亦名像似正法。又于種種假有法中。宣說開示為實有性。如是亦名像似正法。又于遠離一切戲論究竟涅槃。分別為有或為非有。說為有性或非有性。如是亦名像似正法。又有一類補特伽羅。作如
【現代漢語翻譯】 現代漢語譯本：壽命的障礙，指的是不謹慎地遠離惡象（指危險的事物），廣泛地說，就是不善於遠離有災難、有瘟疫的各種惡劣國土。又不遠離那些因緣未盡、能使人夭折的事物。像這些等等，都屬於壽命的障礙。所作事的障礙，指的是能夠障礙營辦衣缽等一切事業。像這樣的一切總括為一類，應當知道，就叫做利養、壽命、所作事的障礙。什麼是相似正法呢？大概有兩種相似正法：一是相似教正法，二是相似行正法。如果對於非法產生是法的想法，顯示非法，認為它是法，使他人對其中產生正法的想法。像這樣的法教，實際上因為虛假不真實，所以不是正法，而是相似於正法顯現。所以叫做相似教正法。如果廣泛地為他人這樣宣說，使他人接受學習，自己也修行，卻錯誤地產生法的想法，學習各種邪行，而且還自高自大，聲稱自己能夠修習這種正行。應當知道，這就叫做相似行正法。 爲了廣泛宣說相似正法，又說了中間的概要偈頌： 『初法等五種，次根等諸見，非處惡作等，后暴惡戒等。』 那些用如來說法的相似文句，在各種經典中安置偽經，在各種律典中安置偽律，像這樣就叫做相似正法。又由於增益或損減的見解，增益虛假的事物，損減真實的事物，通過這種方式，對於無常等等各種義理，廣泛地為他人宣說開示，像這樣自己和他人學習修行，像這樣也叫做相似正法。又對於宣說補特伽羅（人）的經典，錯誤地理解，分別說有真實的補特伽羅（人），像這樣也叫做相似正法。又對於種種假有的法中，宣說開示為實有的自性，像這樣也叫做相似正法。又對於遠離一切戲論、達到究竟涅槃的境界，分別認為是有或者沒有，說成是有自性或者沒有自性，像這樣也叫做相似正法。又有一類補特伽羅（人），做出這樣的行為
【English Translation】 English version: Obstructions to lifespan refer to not being cautious in avoiding dangerous elephants (referring to dangerous things), broadly speaking, not being good at avoiding various evil lands with disasters and plagues. Also, not avoiding those things that, although the causes and conditions have not been exhausted, can cause premature death. Such things are all obstructions to lifespan. Obstructions to activities refer to being able to obstruct all activities such as obtaining robes and bowls. All of these, taken together as one category, should be known as obstructions to gain, respect, lifespan, and activities. What are semblances of the true Dharma? There are roughly two types of semblances of the true Dharma: one is the semblance of the Dharma of teaching, and the other is the semblance of the Dharma of practice. If one generates the thought that something is Dharma when it is not, displaying what is not Dharma as if it were Dharma, causing others to generate the thought of true Dharma in it, such Dharma teaching is actually false and untrue, so it is not the true Dharma, but a semblance of the true Dharma appearing. Therefore, it is called the semblance of the Dharma of teaching. If one widely proclaims this to others, causing them to accept and learn it, and also practices it oneself, mistakenly generating the thought of Dharma, learning various wrong practices, and yet being arrogant and claiming that one is able to practice this true practice, it should be known that this is called the semblance of the Dharma of practice. In order to widely proclaim the semblances of the true Dharma, a summary verse in the middle is also spoken: 'The initial Dharma and the five kinds, then the roots and the various views, inappropriate actions and remorse, and finally, violent and evil precepts.' Those who use similar phrases from the Dharma teachings spoken by the Tathagata (the thus-gone one), placing counterfeit sutras in various sutras, and placing counterfeit Vinaya (rules of conduct) in various Vinayas, this is called the semblance of the true Dharma. Also, due to views of addition or subtraction, adding to false things and subtracting from true things, through this means, widely proclaiming and revealing to others various meanings such as impermanence, and practicing and cultivating in this way, this is also called the semblance of the true Dharma. Also, regarding the sutras that speak of the Pudgala (person), wrongly grasping and distinguishing, saying that there is a real Pudgala (person), this is also called the semblance of the true Dharma. Also, regarding various nominally existent dharmas, proclaiming and revealing them as having real existence, this is also called the semblance of the true Dharma. Also, regarding ultimate Nirvana (liberation) that is far from all conceptual proliferation, distinguishing it as existing or not existing, saying that it has self-nature or does not have self-nature, this is also called the semblance of the true Dharma. Also, there is a type of Pudgala (person) who acts in this way
是說。世尊宣示稱揚讚歎密護根門。由是因緣寧不視色。乃至於法不以意思。而不繫念觀視眾色乃至以意思惟諸法。如是亦名像似正法。又聞世尊宣示稱歎簡靜而住。便作是言。寧無咎責不測量他。于應毀者而不呵毀。于應贊者亦不稱讚。而不有所呵毀稱讚。如是亦名像似正法。又聞世尊宣示稱歎和氣軟語。便作是言。受默然戒都無言說為極善哉。如是亦名像似正法。又聞世尊宣示稱歎節量衣食。便作是言。斷食而住露體而行最為妙善。如是亦名像似正法。又聞世尊宣示稱歎離諠雜住。息諸言說及以事業。便作是言。棄捨臥具。寂靜閑居。無所修習為極美妙。如是亦名像似正法。又聞佛說心將導世間。心營造一切。隨心所生起皆自在而轉。于如是等諸經義趣不如實知。或有一類。由惡取執作如是言。唯有一識馳流生死。無二無別。如是亦名像似正法。又聞佛許持戒士夫補特伽羅受百味食百千衣服。障道妙欲。設此品類正受用時亦不為障。或有一類。由惡取執作如是言。世尊所說障道諸欲。若有習近不足為障。如是亦名像似正法。又聞佛說諸阿羅漢于現法中於食言說蘊界處等不捨不取不如實知。便作是說。如我解佛所說法者。阿羅漢僧于其死後無所覺了。如是亦名像似正法。復有一類。不如實知世俗勝義二諦道理。違二
【現代漢語翻譯】 現代漢語譯本： 有人說：世尊宣講、稱揚、讚歎密護根門。因此就認為不應該看任何顏色，乃至對於法也不應該用心去思量。不專注于觀視各種顏色，乃至不用心去思惟各種法。像這樣也叫做相似正法。 又有人聽到世尊宣講、稱歎簡樸清靜地生活，就說：寧可沒有過失，不去評價別人，對於應該批評的人不去批評，對於應該讚揚的人也不去讚揚，既不批評也不讚揚。像這樣也叫做相似正法。 又有人聽到世尊宣講、稱歎和藹的語氣和柔和的言語，就說：接受沉默的戒律，完全不說話才是最好的。像這樣也叫做相似正法。 又有人聽到世尊宣講、稱歎節制飲食，便說：斷絕食物而生活，赤身裸體地行走才是最美妙的。像這樣也叫做相似正法。 又有人聽到世尊宣講、稱歎遠離喧囂雜亂的居住環境，停止各種言語和事業，便說：拋棄臥具，在寂靜的地方閑居，什麼都不修習才是最美好的。像這樣也叫做相似正法。 又有人聽到佛說心引導世間，心創造一切，隨心所生起的一切都自在地運轉。對於這些經文的意義不能如實地理解，有些人由於錯誤的理解和執著，就說：只有一種識在生死中流轉，沒有第二種，沒有差別。像這樣也叫做相似正法。 又有人聽到佛允許持戒的士夫（Pudgala，補特伽羅，指人）接受各種美味的食物和成百上千的衣服，以及阻礙修道的妙欲，認為這些人在正確地享用這些東西時也不會成為障礙。有些人由於錯誤的理解和執著，就說：世尊所說的那些會阻礙修道的慾望，即使有人去接近和習染，也不足以成為障礙。像這樣也叫做相似正法。 又有人聽到佛說諸位阿羅漢（Arhat，阿羅漢，斷盡煩惱，證得解脫的聖者）在現世中，對於食物、言語、蘊、界、處等既不捨棄也不執取，但不能如實地理解，就說：按照我對佛所說法的理解，阿羅漢僧在他們死後就什麼都感覺不到了。像這樣也叫做相似正法。 又有一類人，不能如實地理解世俗諦（conventional truth）和勝義諦（ultimate truth）這兩種真理的道理，違背這兩種真理。
【English Translation】 English version: It is said that the World Honored One proclaims, praises, and extols the secret protection of the root faculties. Therefore, some think that one should not look at any colors, nor even contemplate the Dharma with the mind. Not focusing on observing various colors, nor even using the mind to contemplate various Dharmas. Such is also called semblance of the true Dharma. Furthermore, some hear the World Honored One proclaim and praise living in simplicity and tranquility, and then say: 'It is better to have no faults, not to judge others, not to criticize those who should be criticized, nor to praise those who should be praised, neither criticizing nor praising.' Such is also called semblance of the true Dharma. Furthermore, some hear the World Honored One proclaim and praise harmonious tone and gentle speech, and then say: 'Accepting the vow of silence, not speaking at all, is the best.' Such is also called semblance of the true Dharma. Furthermore, some hear the World Honored One proclaim and praise moderation in food and clothing, and then say: 'Living by abstaining from food and walking naked is the most wonderful.' Such is also called semblance of the true Dharma. Furthermore, some hear the World Honored One proclaim and praise dwelling away from noisy and chaotic environments, ceasing all speech and activities, and then say: 'Abandoning bedding, dwelling in quiet seclusion, and not engaging in any practice is the most beautiful.' Such is also called semblance of the true Dharma. Furthermore, some hear the Buddha say that the mind leads the world, the mind creates everything, and everything that arises from the mind turns freely. Not truly understanding the meaning of these sutras, some, due to wrong understanding and attachment, say: 'There is only one consciousness flowing through Samsara (生死，the cycle of birth and death), without a second, without difference.' Such is also called semblance of the true Dharma. Furthermore, some hear the Buddha permit virtuous individuals (Pudgala, 補特伽羅, refers to a person) who uphold precepts to receive various delicious foods and hundreds and thousands of garments, as well as wonderful desires that obstruct the path, believing that these individuals are not obstructed even when properly enjoying these things. Some, due to wrong understanding and attachment, say: 'The desires that the World Honored One speaks of as obstructing the path, even if one approaches and becomes accustomed to them, are not sufficient to be an obstruction.' Such is also called semblance of the true Dharma. Furthermore, some hear the Buddha say that the Arhats (阿羅漢, those who have extinguished afflictions and attained liberation) in the present life neither abandon nor grasp at food, speech, aggregates, realms, or sense bases, but they do not truly understand this, and then say: 'According to my understanding of what the Buddha taught, the Sangha (僧伽，the community of monks) of Arhats has no awareness after their death.' Such is also called semblance of the true Dharma. Furthermore, there are those who do not truly understand the principles of the two truths, conventional truth and ultimate truth, and contradict these two truths.
諦理。作如是言。諸蘊無我。云何無我造作諸業令我觸證。應知亦名像似正法。復有一類。本性愚癡多行謗毀。彼於九種內正住心不如實知。于諦觀行念住觀行不如實知。由不知故。為他宣說唯信解作意是奢摩他品。唯信解作意是毗缽舍那品。唯信解作意能得究竟。自亦習行。如是相行當知亦名像似正法。復有一類。非處惡作而不思惟。當知亦名像似正法。復有一類。于其讀誦觀行作意。皆有堪能而樂僧事。亦于其中見勝功德。為他宣說。當知亦名像似正法。復有一類。于戒于修有所堪能。而於惠施見勝功德。遊歷諸方。于自禁戒所遮止處多有毀犯。集諸財物奉佛法僧。當知亦名像似正法。復有一類。于善說法毗柰耶中既出家已。展轉相引專以聽聞為其究竟。當知亦名像似正法。復有一類。見諸苾芻大族大福多獲衣等所有利養。舍少欲等而往其所恭敬敘慰現親誨喻。令新苾芻邪心動作。當知亦名像似正法。復有一類。棄捨如來所說甚深空性相應所有經典。專樂習學隨順世間文章咒術。而不自察懷聰明慢。又欲令他知己聰敏。當知亦名像似正法。復有一類。折伏暴惡及諸犯戒。為欲于彼暴惡犯戒作不饒益發起惡思。當知亦名像似正法。復有一類。構集種種矯詐威儀。當知亦名像似正法。復有一類。以解世間文章咒術。多
求多獲所有利養。當知亦名像似正法。復有一類。損惱於他以其非法積聚財寶作有罪福。當知亦名像似正法。又即于彼能引無義像似正法。以諸因緣開示建立。當知亦名像似正法。如是一切像似正法。應知皆是違逆學法。惡友性相。廣說應知如聲聞地及菩薩地。又略說者。若於放逸或於惡行。或於下劣諸善功德。而相勸勵。應知是類總名惡友。若諸昧劣愚癡種類。所有猛利長時煩惱。是名愚戇煩惱熾盛。若於宿世信等善法不修習故。于現法中信等微弱。雖極精懇。然無力能即于現法獲得涅槃。當知是名宿世資糧有所闕故於現法中其力薄弱。是名五種違逆學法。與此相違。應知五種隨順學法。成就彼故於毗柰耶勤學苾芻。能正修集一切所學。成就如是隨順法者。復有五法能防戒蘊一正出家。二善請問。三審觀察。四修對治。五任持信。不厄于債而求出家。如前廣說。唯求涅槃愛樂所學而求出家。當知如是名正出家。既出家已於犯無犯及還凈中。若有苾芻持經律論。其所未了躬往請決彼便開曉。當知如是名善請問。于自尸羅三時觀察。或初日分或中日分或後日分。若見無犯便生歡喜。晝夜精勤隨學而住。若見有犯即便速疾如法悔除。當知如是名審觀察。於時時間初夜后夜或晝日分。思惟修習所有貪等煩惱對治。非唯聽聞尸
【現代漢語翻譯】 現代漢語譯本：如果有人爲了獲得各種各樣的利益供養，要知道這也叫做相似正法。還有一類人，損害他人，用非法的手段積聚財富，造作有罪的福報，要知道這也叫做相似正法。還有，對於那些能夠引向無意義的相似正法，用各種因緣來開示和建立，要知道這也叫做相似正法。像這樣的一切相似正法，應當知道都是違背學習正法的，是惡友的性質和表現。詳細的說明應當參照《聲聞地》和《菩薩地》。簡略地說，如果對於放逸、惡行，或者低劣的善功德，而互相勸勉，要知道這類都叫做惡友。如果那些愚昧遲鈍的人，有猛烈而長久的煩惱，這叫做愚蠢頑固，煩惱熾盛。如果由於前世沒有修習信心等善法，所以在今生信心等善法微弱，即使非常精進懇切，也沒有力量在今生獲得涅槃，要知道這叫做前世的資糧有所欠缺，所以在今生力量薄弱。這叫做五種違背學習正法的情況。與此相反，應當知道有五種隨順學習正法的情況。成就這些隨順正法，對於《毗奈耶》（Vinaya，戒律）勤奮學習的比丘（Bhiksu，佛教出家男眾），能夠正確地修集一切所學。成就這樣隨順正法的人，還有五種方法能夠防護戒蘊：一是正確出家，二是善於請問，三是審慎觀察，四是修習對治，五是任持信心。不被債務所困擾而尋求出家，如前面詳細所說。只是爲了尋求涅槃（Nirvana，佛教術語，指解脫），喜愛所學而尋求出家，應當知道這叫做正確出家。已經出家之後，對於犯戒與否以及如何還凈，如果有比丘（Bhiksu，佛教出家男眾）持有經律論，對於其中不明白的地方，親自前往請教，他們便會開導曉喻。應當知道這叫做善於請問。對於自己的戒律，一天三次進行觀察，或者在初日分、或者在中日分、或者在後日分。如果發現沒有犯戒，便心生歡喜，日夜精勤地隨學而住。如果發現有犯戒，便立即迅速地如法懺悔消除。應當知道這叫做審慎觀察。在時時的時間裡，或者在初夜、后夜，或者在白天的日分，思維修習所有貪婪等煩惱的對治方法，不僅僅是聽聞尸羅（Sila，戒律）
【English Translation】 English version: If someone seeks to gain all kinds of benefits and offerings, know that this is also called semblance of the true Dharma. Furthermore, there are those who harm others, accumulating wealth through unlawful means, creating sinful merits. Know that this is also called semblance of the true Dharma. Moreover, regarding those semblances of the true Dharma that lead to meaninglessness, if one expounds and establishes them through various causes and conditions, know that this is also called semblance of the true Dharma. All such semblances of the true Dharma should be known as contrary to the practice of the Dharma, and are the characteristics of bad friends. A detailed explanation should be understood as in the 'Sravaka-bhumi' (Śrāvakabhūmi, The Hearer's Stage) and the 'Bodhisattva-bhumi' (Bodhisattvabhūmi, The Bodhisattva Stage). Briefly, if one encourages each other towards indulgence, evil deeds, or inferior virtuous qualities, know that this type is generally called a bad friend. If those dull and foolish individuals have intense and prolonged afflictions, this is called foolish and stubborn, with afflictions raging. If, due to not cultivating virtuous qualities such as faith in past lives, one's faith and other virtues are weak in this present life, even if extremely diligent and earnest, one lacks the power to attain Nirvana (Nirvāṇa, the ultimate goal of Buddhism) in this very life. Know that this is called lacking the resources from past lives, resulting in weak strength in this present life. These are called the five types of conduct contrary to learning the Dharma. Conversely, know that there are five types of conduct conducive to learning the Dharma. By accomplishing these conducive Dharmas, a Bhiksu (Bhikṣu, a Buddhist monk) who diligently studies the Vinaya (Vinaya, the code of conduct for monks and nuns) can correctly cultivate all that is learned. For those who accomplish such conducive Dharmas, there are also five methods to protect the aggregate of precepts: first, proper ordination; second, skillful questioning; third, careful observation; fourth, practicing antidotes; and fifth, upholding faith. Seeking ordination without being burdened by debt, as explained in detail earlier. Seeking ordination solely to pursue Nirvana (Nirvāṇa, the ultimate goal of Buddhism) and delighting in what is learned, know that this is called proper ordination. After ordination, regarding whether one has transgressed or not, and how to purify oneself, if there is a Bhiksu (Bhikṣu, a Buddhist monk) who holds the Sutras, Vinaya, and Sastras, and one personally seeks clarification on what is not understood, and they enlighten and explain, know that this is called skillful questioning. Observing one's own Sila (Śīla, moral conduct) three times a day, either in the first part of the day, the middle part of the day, or the last part of the day. If one finds no transgression, one rejoices and diligently dwells in accordance with the teachings day and night. If one finds a transgression, one immediately and swiftly repents and eliminates it according to the Dharma. Know that this is called careful observation. At various times, either in the early night, late night, or during the day, contemplating and cultivating the antidotes to all afflictions such as greed, not just hearing about Sila (Śīla, moral conduct)
羅言教便生喜足。當知如是名修對治。深信有犯當不愛果。深信無犯當來愛果。當知如是名任持信。又正出家為所依止作餘四事。由正請問終不毀犯。無知故犯。由審觀察終不毀犯。放逸故犯。由修對治終不毀犯。煩惱熾盛故有所犯。由任持信終不毀犯。輕慢故犯。依止如是五種法故。能防戒蘊名善防護。
複次于毗柰耶勤學苾芻。由有五種寂靜法故。能滅諸惡。云何為五。一者柔和易可共住。二者斷。三者斷支。四者敬事。五者滅諍。何等柔和易可共住。謂如經說。略有六種可愛樂法。何等為斷。謂諸人天所有四輪。何等斷支。謂五斷支。何等敬事。謂敬事大師。廣說乃至。無有放逸。何等滅諍。謂七滅諍法。當知此中由依身等於同梵行現行非愛。又于僧祇共有財物不平受用。又有戒見不同分法。由依此故難可共住。性不柔和。心常展轉互相經構。如是名為可愛樂法之所對治。與此相違。由其白品三種因緣。當知即是建立六種可愛樂法。由其第一建立三種。由其第二建立第四。由其第三建立第五及以第六。又於此中所有令他獲得可愛利益安樂。正現在前身等諸業。名慈善友。若物可令清凈受用。此物名為如法利養。若物不依邪命非法方便獲得。此物名為如法所得。若物已置在於缽內。當知此物名墮缽中。若物
雖未置於缽中而將欲置。當知此物名缽所攝。若所受食不偏精妙。亦不偏多。共食所食。顯露而食不私密食。乃至唯有可充腹食亦共分佈終不故思隱障處食。亦不閉門。而有所食恐他饑乏來至希求不得分給。當知是名平等受用。聖所愛戒差別分別。如攝異門應知其相。出世正見差別分別。即攝事分應知其相。又由二相成可樂性。一體彼有德而尊重故。二荷彼有恩而慰意故。又可樂性有二差別。一者未生令其得生。二者生已當倍增廣。應知此中尊重增上。謂體彼有德。慰意增上。謂財法二攝。彼二增上謂善和合。和合增上謂心無擾惱。遠離貪等所有擾惱。名曰無違。和合方便共為一事。名曰無諍。和同水乳名一趣性。又處所圓滿。教導圓滿。正行圓滿。資糧圓滿為所依止。應知建立人天四輪。五種妙好所住方處。名處所圓滿。廣說應知如聲聞地。正士善友。名教導圓滿。廣說應知如聲聞地及菩薩地。由五種相自發正愿。名正行圓滿。何等為五。一于正教授能敬順取。二行無違逆。三如實自顯。四其教授師隨所獲得精粗衣服飲食臥具便生喜足。五無間殷重二種加行樂斷樂修。乃至修習四種苾芻愛取對治。又宿所作福補特伽羅宿世善根增上力故。應知有五相果勝利。謂宿所作福增上力故。安住二種可愛果報。一內。二外。內
【現代漢語翻譯】 現代漢語譯本 即使某物尚未放入缽中，但打算放入，應當知道此物被歸類為缽的範圍。如果接受的食物不偏向精美，也不偏向過多，而是共同分享所食之物，公開食用而不私下食用，乃至只有能夠充飢的食物也共同分配，始終不會故意想著隱藏或遮蔽起來食用，也不會關上門，唯恐他人飢餓乏困前來希求而無法得到分給，應當知道這被稱為平等受用。聖者所喜愛的戒律的差別分別，應當像《攝異門》中所說的那樣瞭解其相狀。出世間的正見的差別分別，應當像《攝事分》中所說的那樣瞭解其相狀。 又因為兩種特性而成就可喜愛的性質：一是認為對方有德而尊重他；二是感念對方的恩情而安慰他。又可喜愛的性質有兩種差別：一是未生的令其得生；二是已生的應當使其倍加增長。應當知道，尊重是增上的，即認為對方有德。安慰是增上的，即用財物和佛法來攝受。這二者的增上，就是善於和合。和合的增上，就是心中沒有擾惱。遠離貪婪等所有擾惱，叫做沒有違背。和合的方便共同做一件事，叫做沒有爭執。和同水乳，叫做同一趨向。 又處所圓滿、教導圓滿、正行圓滿、資糧圓滿，是所依止，應當知道這是建立人天四輪的基礎。具備五種美好特性的居住之處，叫做處所圓滿。詳細的解說應當像《聲聞地》中所說的那樣瞭解。正直的賢士和善友，叫做教導圓滿。詳細的解說應當像《聲聞地》和《菩薩地》中所說的那樣瞭解。由於五種相狀而自發正愿，叫做正行圓滿。哪五種相狀呢？一是對正確的教授能夠恭敬順從地接受；二是行為沒有違逆；三是如實地展現自己；四是教授師無論獲得粗糙還是精美的衣服、飲食、臥具，都感到喜悅滿足；五是無間斷地、殷重地進行兩種加行，樂於斷除惡行，樂於修習善行，乃至修習四種比丘所愛取的對治方法。又因為過去所作的福德，補特伽羅（Pudgala，補特伽羅，意為『人』或『有情』）由於過去世善根的增上力，應當知道有五種相果的勝利。就是因為過去所作的福德的增上力，安住在兩種可愛的果報中：一是內在的，二是外在的。內在的……
【English Translation】 English version Even if something is not yet placed in the alms bowl but is intended to be placed, it should be known that this item is categorized as within the scope of the alms bowl. If the food received is neither biased towards being exquisite nor biased towards being excessive, but is shared communally, eaten openly and not secretly, and even if it is only food sufficient to fill the belly, it is distributed together, and one never intentionally thinks of hiding or concealing it for oneself, nor closes the door, fearing that others who are hungry and needy may come seeking and be unable to receive a portion, it should be known that this is called equal enjoyment. The distinctions of the precepts beloved by the saints should be understood as described in the Samgraha-dvara (Compendium of Categories). The distinctions of the supramundane right view should be understood as described in the Samgraha-vastu (Compendium of Topics). Furthermore, lovability is achieved through two qualities: first, respecting someone because they are virtuous; second, comforting them by acknowledging their kindness. Moreover, there are two distinctions of lovability: first, causing what is unborn to be born; second, causing what is already born to increase and expand. It should be known that respect is supreme, namely, considering the other to be virtuous. Comfort is supreme, namely, embracing them with wealth and Dharma. The supremacy of these two is good harmony. The supremacy of harmony is a mind without disturbance. Being free from all disturbances such as greed is called non-violation. The means of harmony, working together on one thing, is called non-contention. Being as harmonious as water and milk is called having one inclination. Furthermore, a place of perfect conditions, perfect teaching, perfect practice, and perfect resources is the foundation upon which to rely. It should be known that this is the basis for establishing the four wheels of humans and gods. A dwelling place with five excellent qualities is called a place of perfect conditions. A detailed explanation should be understood as described in the Sravaka-bhumi (Hearer's Stage). An upright virtuous person and a good friend are called perfect teaching. A detailed explanation should be understood as described in the Sravaka-bhumi and the Bodhisattva-bhumi (Bodhisattva's Stage). Generating a correct aspiration spontaneously due to five qualities is called perfect practice. What are the five qualities? First, being able to respectfully and obediently receive correct teachings; second, acting without contradiction; third, revealing oneself truthfully; fourth, being content and satisfied with whatever coarse or fine clothing, food, and bedding the teacher receives; fifth, engaging in two kinds of application without interruption and with earnestness, delighting in abandoning evil deeds and delighting in cultivating good deeds, even cultivating the antidotes to the four attachments of a bhiksu (monk). Furthermore, due to the merit accumulated in the past, a Pudgala (person) has five kinds of victorious results due to the increased power of past good roots. That is, due to the increased power of past merit, one abides in two kinds of lovely rewards: one internal, and one external. Internal...
可愛果報者。謂長壽久住妙色端嚴。無病少惱非仆非女非半擇迦。智慧猛利發言威肅具大宗葉。外可愛果報者。謂生富貴家。如經廣說。大富大翼有大侍衛。是名第一宿所作福相果勝利。又宿所作福增上力故。得善安住。非諸魍魎藥叉非人守宅神等能為障礙。謂于財位不作障礙。或於壽命不作障礙。是名第二宿所作福相果勝利。又宿所作福增上力故。性于善法心能趣入修習無怠。是名第三宿所作福相果勝利。又宿所作福增上力故。性于惡行深自懇愧。雖作惡已時時發起猛利悔心。由此因緣令已作惡現在微劣。于當來惡能永遠離。是名第四宿所作福相果勝利。又宿所作福增上力故。一切事業方便加行。意趣伎能展轉昌盛。凡所施為無不敬順。少用功力多有成辦。是名第五宿所作福相果勝利。如是四種。天上諸天人中諸人。所有止觀勝妙車輪。隨有所闕其車不轉。又依應所得義深生信解。于師長前如實自顯身有勇悍心有勇悍堪能領解善說惡說所有法義。如其次第應知建立五種斷支。隨闕一支斷不成辦。又于最初應當勉勵敬事大師。謂能宣說增上戒學增上心學增上慧學所有法教。次應敬事其所說法。次修習法隨法行時。應當敬事依增上戒與毗柰耶相應學處。次應敬事依增上心及增上慧教誡教授。於時時間修財供養及法供養。
【現代漢語翻譯】 現代漢語譯本 可愛果報是指：長壽、久住、美妙的容色和端正的儀容，沒有疾病，很少煩惱，不是男僕、不是女僕、也不是半擇迦（指不具男女性機能的人）。智慧敏銳，言語有威嚴，具備大的家族背景。外在的可愛果報是指：出生在富貴人家，如經文廣泛描述的那樣，大富大有勢力，有眾多侍衛。這被稱為第一種宿世所作福德的果報勝利。 又因為宿世所作福德的增上力量，能夠得到好的安住，不是各種魍魎（指鬼怪）、藥叉（指夜叉，一種鬼神）、非人（指天龍八部等）和守宅神等能夠製造障礙的。也就是說，對於財富地位不製造障礙，或者對於壽命不製造障礙。這被稱為第二種宿世所作福德的果報勝利。 又因為宿世所作福德的增上力量，天性對於善法內心能夠趨向進入，修習沒有懈怠。這被稱為第三種宿世所作福德的果報勝利。 又因為宿世所作福德的增上力量，天性對於惡行深深地感到慚愧。即使已經做了惡事，也時時發起猛烈的後悔之心。因為這樣的因緣，使得已經做的惡事現在變得微弱，對於將來的惡事能夠永遠遠離。這被稱為第四種宿世所作福德的果報勝利。 又因為宿世所作福德的增上力量，一切事業的方便和加行，意趣和技能都逐漸昌盛。凡是所施行的，沒有不恭敬順遂的。稍微用一點功力，就能成就很多事情。這被稱為第五種宿世所作福德的果報勝利。 像這樣四種，天上諸天和人中諸人，所有的止觀（奢摩他與毗缽舍那）殊勝微妙的車輪，只要有所欠缺，那車就不能運轉。又依據應得的意義，深深地生起信心和理解，在師長面前如實地展現自己，身有勇悍，心有勇悍，能夠領會和理解善說和惡說所有的法義。像這樣依次序應當知道建立五種斷支（指斷除煩惱的五個條件），只要缺少一個，斷除就不能成就。 又在最初應當勉勵敬事大師，指能夠宣說增上戒學（增進戒律的學習）、增上心學（增進禪定的學習）、增上慧學（增進智慧的學習）所有法教的人。其次應當敬事他所說的法。其次修習法隨法行時，應當敬事依據增上戒與毗柰耶（律藏）相應的學處。其次應當敬事依據增上心及增上慧的教誡教授。在時時修習財供養和法供養。
【English Translation】 English version 'Adorable retribution' refers to: longevity, long life, wonderful appearance and dignified demeanor, without illness, with few troubles, not a male servant, not a female servant, nor a hermaphrodite (referring to someone without male or female sexual function). Keen intelligence, authoritative speech, and a great family background. External adorable retribution refers to: being born into a wealthy family, as described extensively in the scriptures, being very rich and powerful, with many attendants. This is called the first victory of the retribution of meritorious deeds done in past lives. Furthermore, due to the increasing power of meritorious deeds done in past lives, one can obtain good dwelling, and various goblins (referring to ghosts and monsters), Yakshas (referring to night goblins, a type of ghost), non-humans (referring to the eight classes of gods and demigods), and guardian spirits of the house cannot create obstacles. That is to say, they do not create obstacles to wealth and status, or to lifespan. This is called the second victory of the retribution of meritorious deeds done in past lives. Furthermore, due to the increasing power of meritorious deeds done in past lives, one's nature is able to incline towards and enter into good dharmas, practicing without laziness. This is called the third victory of the retribution of meritorious deeds done in past lives. Furthermore, due to the increasing power of meritorious deeds done in past lives, one's nature deeply feels ashamed of evil deeds. Even after having done evil deeds, one constantly generates intense remorse. Because of this cause, the evil deeds that have been done now become weak, and one can forever stay away from future evil deeds. This is called the fourth victory of the retribution of meritorious deeds done in past lives. Furthermore, due to the increasing power of meritorious deeds done in past lives, the skillful means and efforts of all undertakings, intentions and skills gradually flourish. Whatever is done is always respectful and compliant. With a little effort, much can be accomplished. This is called the fifth victory of the retribution of meritorious deeds done in past lives. Like these four, all the gods in the heavens and all the people among humans, all the excellent and wonderful wheels of Shamatha (calm abiding) and Vipassanā (insight), if anything is lacking, the wheel cannot turn. Furthermore, based on the meaning that should be obtained, deep faith and understanding arise, and one truly reveals oneself before the teachers, with courage in body and courage in mind, able to comprehend and understand all the dharmas that are well-spoken and poorly-spoken. In this order, one should know to establish the five limbs of cutting off (referring to the five conditions for cutting off afflictions), and if one is missing, the cutting off cannot be accomplished. Furthermore, in the beginning, one should strive to respectfully serve the great teacher, referring to the one who can expound all the teachings of the increased learning in discipline (training in morality), increased learning in mind (training in concentration), and increased learning in wisdom (training in wisdom). Secondly, one should respectfully serve the dharma that he speaks. Secondly, when practicing the dharma and acting in accordance with the dharma, one should respectfully serve the learning places that are in accordance with the increased discipline and the Vinaya (the monastic code). Thirdly, one should respectfully serve the instructions and teachings based on the increased mind and increased wisdom. At all times, one should practice offering wealth and offering the dharma.
應知此中財法供養。謂同居止及同受用。次於靜慮修三摩地。從此無間隨無愛味通達諦理。永盡諸漏無有放逸。如是七種敬事差別次第應知。又由三相應知敬事。由能體彼功德勝利故起尊重。隨所體悉以身語意三種正行而修恭敬。復設種種幢幡蓋等而為供養。有諸同梵行者舉余同梵行者所犯眾罪。即于現前四目相對。而以其實不以非實。乃至廣說。彼于未了正解了時便更無犯。更無犯故是諸苾芻。由見聞疑不應重舉前所犯事。如是諍事便得除滅。有諸苾芻見余苾芻犯罪時節。別於后時彼犯罪者忘自所犯。其見犯者記彼所犯便舉是事。問言。汝憶自所犯不。彼乃答言。我都不憶。彼既不憶不可自悔。妄言我憶。非無悔言能離惡作。既被他舉故信順他。應從眾僧求乞憶念毗柰耶想及以清凈。爾時眾僧信諸苾芻與彼清凈。彼犯罪者得離惡作。是諸苾芻不應重舉前所犯事。如是諍事便得除滅。復有苾芻由癲狂故現行眾多非沙門法不隨順法。彼由此事故不成犯。復有一類無知苾芻。謂彼成犯非處舉發。有諸苾芻為防未來教示憶念。令得自心還從眾僧求乞不癡毗柰耶想及以清凈。彼聞是已即便求乞。爾時眾僧應斷如是補特伽羅不成於犯。僧和合住唱與清凈。無知苾芻既聞是已。不復重舉前所犯事。如是諍事便得除滅。復有苾芻于眾
【現代漢語翻譯】 現代漢語譯本： 應當知道這裡所說的財法供養，指的是共同居住和共同享用。其次是修習靜慮，達到三摩地（Samadhi，專注）。從此無間斷地，通過不帶愛慾的品味，通達真諦。永遠斷盡各種煩惱，沒有放逸。像這樣七種敬事差別次第應當知道。又可以通過三種相應來了解敬事。由於能夠體會到對方的功德勝利，因此生起尊重。隨著所體會到的，用身語意三種正行來修習恭敬。再設定各種幢幡寶蓋等來進行供養。 有些同修梵行者會揭發其他同修梵行者所犯的各種罪行，就在現前四目相對的情況下，以真實的情況而不是不真實的情況，乃至廣說。那個人在還沒有完全理解正確的時候，就不會再犯。因為不再犯，所以各位比丘（Bhikkhu，佛教僧侶），由於見聞懷疑，不應該重複提起之前所犯的事。這樣，爭端就可以消除。 有些比丘看到其他比丘犯罪的時候，特別是在之後的時間，那個犯罪的比丘忘記了自己所犯的罪。看到他犯罪的人記住了他所犯的罪，就揭發這件事，問他說：『你記得自己所犯的罪嗎？』那個人回答說：『我完全不記得。』既然他不記得，就無法自己懺悔。如果虛假地說自己記得，沒有懺悔的言語就不能脫離惡作（dukkhata，不好的行為）。既然被他人揭發，就相信順從他人，應該向僧眾請求憶念毗奈耶（Vinaya，戒律）想以及清凈。這時，僧眾相信各位比丘給予他清凈，那個犯罪的人就脫離了惡作。各位比丘不應該重複提起之前所犯的事。這樣，爭端就可以消除。 又有比丘因為癲狂的緣故，表現出許多不屬於沙門（Samana，出家人）的行為，不符合佛法。他因為這個原因，不構成犯罪。又有一類無知的比丘，認為他構成犯罪，在不適當的場合揭發。有些比丘爲了防止未來發生類似情況，教示憶念，讓他恢復自己的心智，還讓他向僧眾請求不癡毗奈耶想以及清凈。他聽到這些后，就立即請求。這時，僧眾應該判定這樣的補特伽羅（Pudgala，人）不構成犯罪。僧眾和合居住，宣告給予清凈。無知的比丘聽到這些后，不再重複提起之前所犯的事。這樣，爭端就可以消除。 又有比丘在僧眾中...
【English Translation】 English version: It should be known that the offerings of wealth and Dharma here refer to living together and sharing things in common. Next is to cultivate meditative concentration, attaining Samadhi (concentration). From this, without interruption, through tasting without attachment, one penetrates the truth. One eternally exhausts all defilements, without negligence. Such are the seven kinds of respectful service, the order of their differences should be known. Furthermore, respectful service should be understood through three correspondences. Because one can appreciate the merits and victories of the other, respect arises. According to what is appreciated, one cultivates reverence with the three correct actions of body, speech, and mind. Furthermore, one sets up various banners, canopies, and the like as offerings. Some fellow practitioners of the Brahma-conduct will expose the various offenses committed by other fellow practitioners. In the presence of each other, face to face, they speak of the actual situation and not of what is untrue, and so on. That person, before fully understanding correctly, will not commit the offense again. Because he no longer commits the offense, therefore, O Bhikkhus (Buddhist monks), due to what is seen, heard, or suspected, one should not repeat the previously committed matter. In this way, the dispute can be eliminated. Some Bhikkhus see other Bhikkhus committing offenses, especially at a later time, the offending Bhikkhu forgets the offense he committed. The one who saw the offense remembers the offense he committed, and exposes the matter, asking, 'Do you remember the offense you committed?' That person replies, 'I do not remember at all.' Since he does not remember, he cannot repent himself. If he falsely says he remembers, without words of repentance, he cannot be freed from bad conduct (dukkhata, bad action). Since he is exposed by others, he believes and obeys them, and should request from the Sangha (community) the thought of remembering the Vinaya (discipline) and purity. At this time, the Sangha believes that the Bhikkhus have given him purity, and the offending person is freed from bad conduct. The Bhikkhus should not repeat the previously committed matter. In this way, the dispute can be eliminated. Furthermore, there are Bhikkhus who, due to madness, exhibit many behaviors that are not of a Samana (ascetic), not in accordance with the Dharma. He does not constitute an offense because of this reason. Furthermore, there is a class of ignorant Bhikkhus who think that he constitutes an offense and expose him in an inappropriate setting. Some Bhikkhus, in order to prevent similar situations from happening in the future, teach him to remember, allowing him to restore his mind, and also have him request from the Sangha the thought of non-delusion regarding the Vinaya and purity. After hearing this, he immediately requests it. At this time, the Sangha should determine that such a Pudgala (person) does not constitute an offense. The Sangha dwells in harmony, proclaiming the granting of purity. After hearing this, the ignorant Bhikkhus no longer repeat the previously committed matter. In this way, the dispute can be eliminated. Furthermore, there are Bhikkhus in the Sangha...
僧中舉苾芻罪。其能舉者起有犯想。彼所舉者起無犯想。由無犯想便自稱言我無所犯。能舉者云長老豈不曾作如是如是事耶。彼遂誠言。我不曾作。能舉復云。彼先已犯。今得舉發猶不了。故仍言不犯。爾時眾僧便為尋求事之自性為犯不犯。待得實已當如法斷。如是諍事便得除滅。有異住處眾多苾芻。于所犯罪互生疑諍。或言有犯或言無犯。或言是重或言是輕。有別住處眾數過前。或望彼眾此多慧解受持三藏。彼應就此請決所疑令到究竟。如是諍事便得除滅。復有苾芻既犯罪已。自惡作纏之所激發遂成憂悴。慮他舉發便如法悔。由此一切諍事除滅。有多苾芻互相舉罪。各為憍慢之所執持。不欲展轉相對發露。專事離散。二部別居各作是言。彼既不肯來對我眾發露悔滅。我等何為輒就彼眾發露悔滅。彼此部中各應推一有智眾首共稟所言。補特伽羅同往他眾。許其發露悔滅所犯。如是諍事便得除滅。如是諍事略有四種。應知除滅亦有四種。云何名為四種諍事。一者他舉諍事。二者互疑諍事。三者自舉諍事。四者互舉諍事。何等複名四種除滅。一者愿出所犯除滅。二者施與清凈除滅。三者許求實性除滅。四者各各發露除滅。
瑜伽師地論卷第九十九 大正藏第 30 冊 No. 1579 瑜伽師地論
瑜
【現代漢語翻譯】 現代漢語譯本 僧團中，如果有人要檢舉比丘（Bhikkhu，佛教出家男眾）的罪行，檢舉者應當確信對方確實有罪，而被檢舉者卻認為自己無罪。由於認為自己無罪，他便聲稱自己沒有犯任何戒律。檢舉者說：『長老，您難道沒有做過這樣這樣的事情嗎？』 他卻誠實地說：『我沒有做過。』 檢舉者又說：『他先前已經犯了戒，現在被檢舉了還不承認，仍然說自己沒有犯。』 這時，僧團就應當探究事情的真相，判斷是否構成犯罪。一旦查明事實，就應當依法處理，這樣爭端就能平息。 如果住在不同地方的眾多比丘，對於所犯的戒律互相產生懷疑和爭論，有的說犯了，有的說沒犯，有的說是重罪，有的說是輕罪。如果另一個地方的比丘人數超過前者，或者他們之中有更多有智慧、理解力強、能夠受持三藏（Tipitaka，佛教經典的總稱）的人，就應當去請教他們，解決疑惑，直到徹底明白。這樣爭端就能平息。 如果有個比丘犯了戒，被罪惡感所困擾，變得憂愁憔悴，擔心被人檢舉，於是如法懺悔。這樣，一切爭端就能平息。 如果有多個比丘互相檢舉罪行，但各自被傲慢所控制，不願互相坦白，只想分裂僧團，分成兩派各自居住，並且說：『他們不肯來向我們懺悔，我們為什麼要向他們懺悔呢？』 雙方都應當推選一位有智慧的代表，共同陳述情況，然後派代表前往對方僧團，允許他們坦白並懺悔所犯的罪行。這樣爭端就能平息。 以上是四種主要的爭端。應當知道，平息爭端也有四種方法。什麼是四種爭端？一是他人檢舉的爭端，二是互相懷疑的爭端，三是自己檢舉的爭端，四是互相檢舉的爭端。什麼是四種平息爭端的方法？一是願意承認所犯的罪行並懺悔以平息爭端，二是給予清凈的證明以平息爭端，三是允許尋求真相以平息爭端，四是各自坦白罪行以平息爭端。
【English Translation】 English version Within the Sangha (Buddhist monastic community), if someone intends to accuse a Bhikkhu (Buddhist monk) of an offense, the accuser should be certain that the accused has indeed committed the offense, while the accused believes himself to be innocent. Because of this belief in his innocence, he declares that he has not violated any precepts. The accuser says, 'Elder, haven't you done such and such things?' But he honestly says, 'I have not done them.' The accuser then says, 'He has already committed the offense, and now that he is accused, he still doesn't admit it, continuing to say he is innocent.' At this time, the Sangha should investigate the truth of the matter, determining whether a transgression has occurred. Once the facts are ascertained, it should be dealt with according to the Dharma (Buddhist teachings), and thus the dispute can be resolved. If many Bhikkhus living in different places have doubts and disputes about the precepts they have violated, with some saying they have violated them and others saying they have not, some saying it is a serious offense and others saying it is a minor offense. If another group of Bhikkhus in a different place outnumbers the former, or if they have more wisdom, understanding, and ability to uphold the Tipitaka (the Buddhist scriptures), they should be consulted to resolve the doubts until they are completely understood. Thus the dispute can be resolved. If a Bhikkhu has committed an offense and is tormented by guilt, becoming worried and distressed, fearing accusation, he then repents according to the Dharma. Thus, all disputes can be resolved. If several Bhikkhus accuse each other of offenses, but each is controlled by arrogance, unwilling to confess to each other, wanting only to divide the Sangha, living separately in two factions, and saying, 'They are unwilling to come and confess to us, why should we confess to them?' Both sides should each elect a wise representative to present the situation together, and then send representatives to the other Sangha, allowing them to confess and repent for the offenses they have committed. Thus the dispute can be resolved. The above are the four main types of disputes. It should be known that there are also four methods for resolving disputes. What are the four types of disputes? First, disputes arising from accusations by others; second, disputes arising from mutual suspicion; third, disputes arising from self-accusation; and fourth, disputes arising from mutual accusation. What are the four methods for resolving disputes? First, resolving disputes by willingly admitting the offense and repenting; second, resolving disputes by providing proof of purity; third, resolving disputes by allowing the search for truth; and fourth, resolving disputes by each confessing their offenses.
伽師地論卷第一百
彌勒菩薩說
三藏法師玄奘奉 詔譯攝事分中調伏事擇攝第五之二
複次依毗柰耶勤學苾芻。于其五處應正遍知。云何為五。一事遍知。二罪遍知。三補特伽羅遍知。四引攝義利遍知。五損惱遍知。云何事遍知。謂蘊等五事如聲聞地已說。云何罪遍知。謂依毗柰耶勤學苾芻。由五種相遍知所犯。一者遍知犯罪因緣。二者遍知犯罪等起。三者遍知所犯罪事。四者遍知犯罪加行。五者遍知犯罪究竟。遍知犯罪因緣者。謂或貪因緣。或瞋因緣。或癡因緣。毀犯眾罪。遍知犯罪等起者。謂或有罪由身等起非語非心。或復有罪由語等起非身非心。或復有罪由心等起非身非語。或復有罪由身由心等起非語。或復有罪由語由心等起非身。或復有罪由身由語等起非心。或復有罪由身由語由心等起。無獨由心所犯眾罪。應從他處發露悔除。唯當懇誠深自防護。如有苾芻發起種種欲尋思等不善尋思。遍知所犯罪事者。謂犯罪事略有二種。一者有情數事。二者無情數事。遍知犯罪加行者。謂所犯罪有二加行。一非所應作事業加行。二是所應作事業加行。遍知犯罪究竟者。謂於是處施設方便。即於是處而得究竟。非於中間有其退轉。以是緣故所犯圓滿。諸集粗罪他勝眾余方便中犯隕墜惡作。于彼方便及自
【現代漢語翻譯】 現代漢語譯本 《伽師地論》卷第一百
彌勒菩薩說
三藏法師玄奘奉 詔譯 攝事分中調伏事擇攝第五之二
其次，依據毗奈耶（Vinaya，戒律）勤奮學習的比丘（Bhiksu，佛教出家男眾），應當在五個方面正確且全面地瞭解。這五個方面是什麼呢？一是事遍知，二是罪遍知，三是補特伽羅（Pudgala，人）遍知，四是引攝義利遍知，五是損惱遍知。
什麼叫做事遍知？就是蘊等五事，如《聲聞地》中所說的那樣。
什麼叫做罪遍知？就是依據毗奈耶勤奮學習的比丘，通過五種方面全面瞭解所犯的罪行。一是全面瞭解犯罪的因緣，二是全面瞭解犯罪的等起（動機），三是全面瞭解所犯的罪事，四是全面瞭解犯罪的加行（行為過程），五是全面瞭解犯罪的究竟（結果）。
全面瞭解犯罪的因緣，就是說，或者因為貪的因緣，或者因為嗔的因緣，或者因為癡的因緣，而毀犯各種罪行。全面瞭解犯罪的等起，就是說，或者有的罪行由身體等而生起，不是由語言也不是由心意；或者有的罪行由語言等而生起，不是由身體也不是由心意；或者有的罪行由心意等而生起，不是由身體也不是由語言；或者有的罪行由身體和心意等而生起，不是由語言；或者有的罪行由語言和心意等而生起，不是由身體；或者有的罪行由身體和語言等而生起，不是由心意；或者有的罪行由身體、語言和心意等而生起。沒有單獨由心意所犯的各種罪行，應當從其他地方發露懺悔，唯有應當懇切誠摯地深深自我防護。如有比丘發起種種欲尋思等不善尋思。
全面瞭解所犯罪事，就是說，所犯的罪事略有二種，一是有情數事，二是無情數事。
全面瞭解犯罪的加行，就是說，所犯的罪有兩種加行，一是非所應作事業的加行，二是所應作事業的加行。
全面瞭解犯罪的究竟，就是說，在某個地方施設方便，就在這個地方得到究竟，不是在中間有退轉。因為這個緣故，所犯的罪行圓滿。諸如集粗罪、他勝罪以及其餘方便中犯隕墜罪、惡作罪，對於那些方便以及自身。
【English Translation】 English version Gāndhārī Dharmapada, Scroll 100
Said by Bodhisattva Maitreya (Future Buddha)
Translated under imperial order by the Tripiṭaka Master Xuanzang (Tang Dynasty Monk) ; Section on Collected Matters, Fifth of the Selection on Subduing Matters, Part Two
Furthermore, a Bhiksu (Buddhist monk) who diligently studies according to the Vinaya (monastic code) should have correct and complete knowledge in five areas. What are these five? First, complete knowledge of matters. Second, complete knowledge of offenses. Third, complete knowledge of Pudgala (individuals). Fourth, complete knowledge of beneficial interests. Fifth, complete knowledge of harm.
What is complete knowledge of matters? It refers to the five matters such as the skandhas (aggregates), as explained in the 'Śrāvakabhūmi (Hearer's Stage)'.
What is complete knowledge of offenses? It means that a Bhiksu who diligently studies according to the Vinaya completely understands the offenses committed through five aspects. First, completely understanding the causes and conditions of the offense. Second, completely understanding the arising of the offense. Third, completely understanding the matter of the offense. Fourth, completely understanding the preparatory actions of the offense. Fifth, completely understanding the completion of the offense.
Completely understanding the causes and conditions of the offense means that one violates various offenses due to causes and conditions of greed, or causes and conditions of hatred, or causes and conditions of delusion. Completely understanding the arising of the offense means that some offenses arise from the body, not from speech or mind; or some offenses arise from speech, not from body or mind; or some offenses arise from mind, not from body or speech; or some offenses arise from body and mind, not from speech; or some offenses arise from speech and mind, not from body; or some offenses arise from body and speech, not from mind; or some offenses arise from body, speech, and mind. There are no various offenses committed solely by the mind; one should confess and repent from elsewhere, and only then should one earnestly and deeply protect oneself. For example, if a Bhiksu initiates various unwholesome thoughts such as thoughts of desire.
Completely understanding the matter of the offense means that the matters of the offense are roughly of two types: matters involving sentient beings and matters involving non-sentient beings.
Completely understanding the preparatory actions of the offense means that there are two types of preparatory actions for the offense committed: preparatory actions for actions that should not be done and preparatory actions for actions that should be done.
Completely understanding the completion of the offense means that when means are employed in a certain place, completion is attained in that very place, and there is no turning back in between. Because of this reason, the offense committed is complete. For example, accumulating gross offenses, pārājika (defeat) offenses, and other offenses such as sthūlātyaya (serious offense) and duḥkṛta (wrongdoing) committed in other means, regarding those means and oneself.
聚中而得究竟。于隕墜罪諸方便中。亦犯惡作。四種罪聚名有餘罪。他勝罪聚名無餘罪。若所犯罪由有智故。名不積集。或復從他而顯發故。亦不積集。與此相違。非不積集。若所犯罪已從於他如法發露方便悔除。名已顯說。與此相違。名未顯說。若所犯罪權持當悔。名有期愿。與此相違。名無期愿。若所犯罪。諸佛世尊于別解脫毗柰耶中。建立為犯。名有制立。與此相違。名無制立。若所犯罪。或約一類補特伽羅。或復約時而不決定。先無差別總相制立。當知此罪名為等運。與此相違。名非等運。云何補特伽羅遍知。謂由五相應知差別。一由行差別故。二由眾差別故。三由增減差別故。四由證得差別故。五由觀察差別故。由行差別者。謂能遍知由貪等行有差別故。彼有差別。如聲聞地應知其相。由眾差別者。謂能遍知由苾芻苾芻尼等七眾別故彼有差別。由增減差別者。謂如一類補特伽羅。或貴族出家。或富族出家。或顏容端正。其餘一類則不如是。復有一類補特伽羅。多聞博識語具圓滿大智大福。于凈尸羅堅猛防護。少有所犯多生惡作。于犯于出能善了知。其餘一類則不如是。若能遍知如是等事。當知說名遍知增減有差別故彼有差別。由證得差別者。謂能遍知從隨信行俱分解脫以為後邊七種差別。預流果向乃至最後
【現代漢語翻譯】 現代漢語譯本 聚集在一起才能得到究竟的解脫。在導致墮落的各種罪行中，也會犯下惡作罪（Dukkata，輕罪）。四種罪聚合在一起稱為有餘罪，他勝罪聚合在一起稱為無餘罪。如果所犯的罪是因為有智慧的緣故，就不算積聚罪業。或者是因為被他人揭發而顯露出來，也不算積聚罪業。與此相反的情況，就是非不積聚罪業。如果所犯的罪已經按照如法的方式向他人發露懺悔，方便地進行悔改，就稱為已顯說。與此相反的情況，稱為未顯說。如果所犯的罪暫時保留，等待以後再懺悔，稱為有期愿。與此相反的情況，稱為無期愿。如果所犯的罪，諸佛世尊在別解脫毗奈耶（Pratimoksha Vinaya，戒律）中已經明確規定為犯戒，就稱為有制立。與此相反的情況，稱為無制立。如果所犯的罪，或者針對某一類補特伽羅（Pudgala，人），或者針對某個時間段，而不作明確的區分，只是先有一個總體的規定，那麼應當知道這種罪稱為等運。與此相反的情況，稱為非等運。什麼是補特伽羅的遍知呢？就是通過五種相應的認知差別。一是通過行為的差別，二是通過僧眾的差別，三是通過增減的差別，四是通過證得的差別，五是通過觀察的差別。通過行為的差別是指，能夠普遍地瞭解由於貪等行為的差別，而導致他們之間存在差別。就像在《聲聞地》中應當瞭解的那樣。通過僧眾的差別是指，能夠普遍地瞭解由於比丘（Bhikshu，男出家人）、比丘尼（Bhikshuni，女出家人）等七眾的差別，而導致他們之間存在差別。通過增減的差別是指，比如有一類補特伽羅，或者是貴族出家，或者是富族出家，或者是容貌端正，而另一類則不是這樣。又有一類補特伽羅，多聞博識，語言表達圓滿，具有大智慧和大福報，對於清凈的戒律堅決勇猛地守護，即使稍微有所違犯，也會產生強烈的後悔，對於犯戒和出罪能夠很好地瞭解。而另一類則不是這樣。如果能夠普遍地瞭解像這樣的事情，應當知道這被稱為遍知增減的差別，因此他們之間存在差別。通過證得的差別是指，能夠普遍地瞭解從隨信行（Sradhanusarin，隨信行者）、俱分解脫（Ubhayatobhaga-vimukta，俱解脫者）作為後邊的七種差別，預流果向（Srotapatti-phala-pratipannaka，入流果向）乃至最後。
【English Translation】 English version Ultimate liberation is attained by gathering together. Among the various means of falling into sin, one also commits a Dukkata (a minor offense). A collection of four types of offenses is called an offense with remainder. A collection of Parajika (defeat) offenses is called an offense without remainder. If an offense is committed due to wisdom, it is not considered an accumulation. Or if it is revealed by others, it is also not considered an accumulation. The opposite of this is considered not non-accumulation. If an offense has been confessed and repented according to Dharma, with expedient means of repentance, it is called 'already declared'. The opposite of this is called 'not yet declared'. If an offense is temporarily held back for future repentance, it is called 'with expectation'. The opposite of this is called 'without expectation'. If an offense is established as a violation by the Buddhas and World Honored Ones in the Pratimoksha Vinaya (code of monastic discipline), it is called 'established'. The opposite of this is called 'not established'. If an offense is related to a certain type of Pudgala (person), or to a certain time, without a clear distinction, but with a general rule established beforehand, then this offense should be known as 'equal application'. The opposite of this is called 'non-equal application'. What is the complete knowledge of a Pudgala? It is through the five corresponding differences in cognition. First, through differences in conduct. Second, through differences in the Sangha (community). Third, through differences in increase and decrease. Fourth, through differences in attainment. Fifth, through differences in observation. The difference in conduct refers to the ability to universally understand that there are differences among them due to differences in conduct such as greed. As it should be understood in the 'Sravaka Bhumi (Hearer's Stage)'. The difference in the Sangha refers to the ability to universally understand that there are differences among them due to the differences in the seven assemblies such as Bhikshu (monk), Bhikshuni (nun), etc. The difference in increase and decrease refers to, for example, one type of Pudgala who is from a noble family, or from a wealthy family, or is handsome, while another type is not. Furthermore, there is one type of Pudgala who is learned and knowledgeable, with complete eloquence, great wisdom and great merit, and who firmly and diligently protects the pure precepts. Even if they commit a slight offense, they will have strong remorse, and they will be able to understand well the offense and the means of expiation. Another type is not like this. If one can universally understand such things, it should be known that this is called the difference in increase and decrease, and therefore there are differences among them. The difference in attainment refers to the ability to universally understand the seven differences from Sradhanusarin (Faith-follower), Ubhayatobhaga-vimukta (Liberated in both ways) as the end, Srotapatti-phala-pratipannaka (Stream-enterer) until the end.
阿羅漢果八種差別。諸如是等補特伽羅差別分別。如聲聞地已辯其相。由觀察差別者。謂能舉罪補特伽羅。應善觀察所舉罪者。然後應舉為作憶念。謂觀所舉補特伽羅為於我邊有愛敬不。廣說如經應知其相。其所發舉補特伽羅。亦應善察能舉罪者。為是愚夫癲狂癡騃非法舉罪欲於我所當作損害。廣說如經應知其相。為是智者非狂非騃所有白品。廣說如經應知其相。又于堪舉補特伽羅。應正觀察為開舉不。如是觀察補特伽羅所有差別。應知說名補特伽羅遍知。云何引攝義利遍知。謂能遍知略有三種引攝義利。何等為三。一引攝自身利養義利。二引攝他身出罪義利。三引攝僧伽擯斥犯戒安樂義利。引攝自身利養義利者。謂若諸利養體是清凈。是名真實。若諸利養體是清凈而堪要用。非無所用徒多貯畜凡百資緣。如是名為能引義利。若諸利養不過於時堪住受用。是名應時。若諸利養其餘苾芻亦現引攝。是名有伴。即此有伴非引破僧。名離破僧。若所引攝利養義利。具此五支安住正念。以無染心應當受用。如是引攝利養義利。名為無罪。引攝他身出罪義利者。謂若所犯罪彼實現行。是名真實。若復自知我能令彼出不善處安置善處。如是名為能引義利。若他說法敬事尊長恭承病等正加行時。無容舉罪。是名應時。若舉彼罪諸餘苾
【現代漢語翻譯】 現代漢語譯本 阿羅漢果的八種差別。像這些補特伽羅（指人）的差別，應當分別說明。正如在《聲聞地》中已經辨明了它們的相狀。通過觀察差別，是指能夠舉罪的補特伽羅（指人），應當仔細觀察被舉罪的人。然後才應當舉罪，並提醒他。也就是說，觀察被舉罪的補特伽羅（指人）對於我是否有愛敬之心。詳細的說明如同經中所說，應當瞭解其相狀。對於所要發起的舉罪的補特伽羅（指人），也應當仔細觀察能夠舉罪的人，是愚夫、癲狂、癡呆，還是非法舉罪，想要對我造成損害。詳細的說明如同經中所說，應當瞭解其相狀。還是智者，不是癲狂癡呆，具有所有善良的品德。詳細的說明如同經中所說，應當瞭解其相狀。此外，對於堪能被舉罪的補特伽羅（指人），應當正確觀察是否應當發起舉罪。像這樣觀察補特伽羅（指人）的所有差別，應當知道這被稱為對補特伽羅（指人）的遍知。 什麼是引攝義利遍知？是指能夠普遍瞭解大致有三種引攝義利。哪三種呢？一是引攝自身利養的義利，二是引攝他人出罪的義利，三是引攝僧伽擯斥犯戒者，使僧團安樂的義利。引攝自身利養的義利，是指如果這些利養的體性是清凈的，這才是真實的。如果這些利養的體性是清凈的，並且堪能使用，而不是無所用處，只是徒勞地儲存各種資財，像這樣才稱為能夠引攝義利。如果這些利養沒有超過時限，堪能安住受用，這稱為應時。如果這些利養其他的比丘也正在引攝，這稱為有伴。這個有伴不是爲了破壞僧團，稱為遠離破壞僧團。如果所引攝的利養義利，具備這五種條件，安住在正念中，以沒有染污的心應當受用。像這樣引攝利養義利，稱為沒有罪過。引攝他人出罪的義利，是指如果所犯的罪行，他現在正在實行，這才是真實的。如果又知道我能夠讓他脫離不善之處，安置在善良之處，像這樣才稱為能夠引攝義利。如果他在說法、敬事尊長、恭敬承侍病人等正當的加行時，沒有理由舉罪，這稱為應時。如果舉了他的罪，其他的比丘
【English Translation】 English version The eight differences of Arhatship. Such are the distinctions of individuals (Pudgala). These differences should be explained separately. Just as their characteristics have already been distinguished in the 'Hearer-land' (Śrāvakabhūmi). By observing the differences, it means that the individual (Pudgala) who can accuse should carefully observe the person being accused. Then, the accusation should be made, and he should be reminded. That is, observe whether the individual (Pudgala) being accused has love and respect for me. Detailed explanations are as described in the sutras, and one should understand their characteristics. For the individual (Pudgala) whose accusation is to be initiated, one should also carefully observe the person who can accuse, whether he is a fool, madman, idiot, or accusing illegally, wanting to cause harm to me. Detailed explanations are as described in the sutras, and one should understand their characteristics. Or is he a wise person, not mad or idiotic, possessing all virtuous qualities. Detailed explanations are as described in the sutras, and one should understand their characteristics. Furthermore, for the individual (Pudgala) who is capable of being accused, one should correctly observe whether the accusation should be initiated. Observing all the differences of individuals (Pudgala) in this way, one should know that this is called the complete knowledge of individuals (Pudgala). What is the complete knowledge of attracting benefits? It refers to being able to universally understand that there are roughly three types of attracting benefits. What are these three? First, the benefit of attracting benefits and sustenance for oneself; second, the benefit of attracting others to be freed from offenses; and third, the benefit of attracting the Sangha to expel those who violate precepts, bringing peace to the Sangha. The benefit of attracting benefits and sustenance for oneself refers to if the nature of these benefits is pure, then this is genuine. If the nature of these benefits is pure and capable of being used, rather than being useless and merely storing various resources in vain, then this is called being able to attract benefits. If these benefits have not exceeded the time limit and are capable of being dwelt in and enjoyed, this is called timely. If other Bhikshus are also attracting these benefits, this is called having companions. This having companions is not for destroying the Sangha, and is called being away from destroying the Sangha. If the benefits and sustenance that are attracted possess these five conditions, dwelling in right mindfulness, one should enjoy them with a non-defiled mind. Attracting benefits and sustenance in this way is called without fault. The benefit of attracting others to be freed from offenses refers to if the offense committed is currently being practiced by him, then this is genuine. If one also knows that I can lead him away from unwholesome places and place him in wholesome places, then this is called being able to attract benefits. If he is engaged in proper practices such as teaching the Dharma, respecting elders, and respectfully serving the sick, there is no reason to accuse him, this is called timely. If his offense is accused, other Bhikshus
芻共為助伴。是名有伴。非此因緣能引破僧。如是名為第五清凈。若所引攝出罪義利。具此五支安住正念無染污心。如慈善友以柔軟言應引攝他出罪義利。如引攝他出罪義利。引攝僧伽擯斥犯戒安樂義利。當知亦爾。而差別者。若因擯斥其被擯者。不與能擯命為障礙。或不因此壞僧居園。亦不因此損壞制多。及不損余同梵行者。如是名為能引義利。與此相違。應知說名引無義利。云何損惱遍知。謂有五種現法損惱。凡夫所趣。愚癡所趣。智者所離。雖實非狂如狂所作。乃至唯有虛誑稽留。都無增長所有義利。云何為五。謂有一類傷悼死亡。以無量門而自煎迫傷淪喪者。是名第一現法損惱。凡夫所趣乃至廣說。復有一類幸有所餘易活方便。而於衢路大市廛間。分解支節疑命殆盡。邪苦逼己以自存活。是名第二現法損惱。凡夫所趣乃至廣說。復有一類為性慳貪慳垢所蔽。幸有種種養命資緣。而大艱辛以自存活。是名第三現法損惱。凡夫所趣乃至廣說。云何慳垢。謂八慳垢。一者宿習慳貪不串惠施慳垢。二者現法上品顧戀身命慳垢。三者于同分友共住隨轉諸有情所不串習悲悲心微劣慳垢。四者見田寡德毀犯正行慳垢。五者于諸財物起難得想慳垢。六者三時憂悔慳垢。七者于諸財寶唯見功德不見過患慳垢。八者邪施迴向慳垢。
【現代漢語翻譯】 現代漢語譯本： 共同作為幫助者，這被稱為『有伴』。但僅憑這種因緣，並不能導致破僧（Sangha-bheda，僧團分裂）。像這樣被稱為第五種清凈。如果所引導和攝受是爲了使人出罪並獲得利益，那麼具備這五個條件，安住在正念中，沒有染污的心，就像慈愛的朋友用柔和的言語引導和攝受他人出罪並獲得利益一樣。如同引導和攝受他人出罪並獲得利益，引導和攝受僧伽擯斥犯戒者，從而獲得安樂和利益，應當知道也是如此。而差別在於，如果因為擯斥，被擯斥者不會因此而喪命，也不會因此而毀壞僧眾居住的園林，也不會因此而損壞制多（Caitya，佛塔），也不會損害其他一同修梵行的人。像這樣被稱為能夠引導義利。與此相反，應當知道被稱為引導無義利。 什麼叫做損惱遍知呢？有五種現世的損惱，是凡夫所趨向的，是愚癡者所趨向的，是智者所遠離的。雖然實際上沒有瘋狂，卻做出像瘋狂一樣的行為，乃至只有虛假的稽留，完全沒有增長任何利益。 什麼是這五種呢？第一種是，有些人為死亡而悲傷，用無數種方式折磨自己，為淪喪者而悲傷，這被稱為第一種現世的損惱，是凡夫所趨向的，乃至廣說。第二種是，有些人僥倖還有剩餘的容易生存的方法，卻在道路、大的市場之間，分解肢體，生命垂危，用邪惡的痛苦逼迫自己來維持生存，這被稱為第二種現世的損惱，是凡夫所趨向的，乃至廣說。第三種是，有些人天性慳吝，被慳吝的污垢所矇蔽，僥倖有種種養命的資源，卻非常艱難地維持生存，這被稱為第三種現世的損惱，是凡夫所趨向的，乃至廣說。 什麼叫做慳垢呢？是指八種慳垢。第一種是宿習慳貪，不習慣佈施的慳垢。第二種是現世中非常顧戀身命的慳垢。第三種是對同伴朋友、共同居住、隨順流轉的諸有情，不習慣悲憫，悲心微弱的慳垢。第四種是見到福田（見田，指值得佈施的對象）缺少功德，毀犯正行的慳垢。第五種是對各種財物產生難以得到的想法的慳垢。第六種是三個時段（三時，指過去、現在、未來）都憂愁後悔的慳垢。第七種是對各種財寶只看到功德，看不到過患的慳垢。第八種是邪施迴向的慳垢。
【English Translation】 English version: 'Being together as helpers' is called 'having companions.' However, this cause alone cannot lead to Sangha-bheda (僧團分裂, schism in the Sangha). This is called the fifth purity. If the guidance and reception are for the purpose of helping someone to be absolved of offenses and gain benefits, then possessing these five conditions, abiding in right mindfulness, and having a mind free from defilement, is like a benevolent friend using gentle words to guide and receive others to be absolved of offenses and gain benefits. Just as guiding and receiving others to be absolved of offenses and gain benefits, guiding and receiving the Sangha to expel those who violate the precepts, thereby obtaining peace and benefits, should also be understood in the same way. The difference lies in that if, because of the expulsion, the expelled person does not lose their life, nor does it destroy the gardens where the Sangha resides, nor does it damage the Caitya (制多, a Buddhist shrine or monument), nor does it harm other fellow practitioners of the Brahma-viharas. This is called being able to guide towards benefit. The opposite of this should be known as guiding towards no benefit. What is meant by 'knowing the afflictions thoroughly'? There are five kinds of present-life afflictions that ordinary people tend towards, that foolish people tend towards, and that wise people avoid. Although not actually insane, they act as if they were insane, even to the point of only having false delays, without increasing any benefit whatsoever. What are these five? The first is that some people grieve over death, tormenting themselves in countless ways, grieving for those who are lost. This is called the first present-life affliction, which ordinary people tend towards, and so on. The second is that some people, fortunately having remaining means of easy survival, dismember their limbs in roads and large markets, their lives hanging by a thread, forcing themselves with evil suffering to sustain their lives. This is called the second present-life affliction, which ordinary people tend towards, and so on. The third is that some people are by nature miserly, obscured by the filth of miserliness, fortunately having various resources to sustain their lives, yet they sustain their lives with great difficulty. This is called the third present-life affliction, which ordinary people tend towards, and so on. What is meant by 'the filth of miserliness'? It refers to eight kinds of filth of miserliness. The first is the filth of miserliness from habitual miserliness, not being accustomed to giving. The second is the filth of miserliness from being extremely attached to one's life in the present. The third is the filth of miserliness from not being accustomed to compassion towards fellow friends, those living together, and sentient beings who follow the cycle of rebirth, having weak compassion. The fourth is the filth of miserliness from seeing that the field of merit (見田, object of offering) lacks merit and violates right conduct. The fifth is the filth of miserliness from having the thought that various possessions are difficult to obtain. The sixth is the filth of miserliness from being worried and regretful in the three times (三時, past, present, and future). The seventh is the filth of miserliness from only seeing the merits of various treasures and not seeing the faults. The eighth is the filth of miserliness from dedicating evil offerings.
當知是名八種慳垢。復有一類愛樂天趣求欲生天。不如實知生天道路。斷食投火墜高巖等自加逼害。是名第四現法損惱。凡夫所趣乃至廣說。復有一類愛樂清凈。不如實知清凈道路。謂加苦法而得清凈。以無量門自為逼害。是名第五現法損惱。凡夫所趣乃至廣說。如是五種現法逼惱。依毗柰耶勤學苾芻。當正遍知應速遠離。
複次依毗柰耶勤學苾芻。成就五法。未生信者令其生信。已生信者令倍增長。云何為五。一尸羅圓滿。二正見圓滿。三軌則圓滿。四凈命圓滿。五遠離展轉斗諍圓滿。尸羅圓滿略有十種。如聲聞地已辯其相。謂初善受持不太沉聚不太浮散。乃至廣說。正見圓滿略有五種。一者增益薩迦耶見及邊執見已永斷故。二者損減撥無邪見已永斷故。三者取見謂諸見取及戒禁取已永斷故。四者妄計吉祥處見已永斷故。五者妄計非有為有有為非有諸顛倒見已永斷故。軌則圓滿亦有五種。謂或依時務應所作事。或依善品應所作事。或依威儀應所作事。隨順世間及毗柰耶所有軌則。廣說應知如聲聞地。凈命圓滿亦有五種。謂能遠離矯詐等五起邪命法。如聲聞地應知其相。遠離展轉斗諍圓滿略有六種。謂離六種斗諍根故。此中六種斗諍根者。謂忿恨等。廣說如經。又依六處應知建立六斗諍根。云何六處。一者不饒
【現代漢語翻譯】 現代漢語譯本：應當知道這被稱為八種慳吝的污垢。又有一類人喜愛天上的樂趣，追求往生天界，卻不能如實地瞭解往生天界的道路，通過斷食、投火、墜落高崖等方式自我逼迫傷害。這被稱為第四種現世的損惱。這是凡夫所趨向的，乃至廣說。又有一類人喜愛清凈，卻不能如實地瞭解清凈的道路，認為通過增加苦行就能獲得清凈，用無數的方法自我逼迫傷害。這被稱為第五種現世的損惱。這是凡夫所趨向的，乃至廣說。像這樣五種現世的逼迫惱害，依據毗柰耶（Vinaya，戒律）勤奮學習的比丘（bhiksu，佛教出家人），應當正確地、普遍地瞭解，並且迅速遠離。
其次，依據毗柰耶勤奮學習的比丘，成就五種功德，能使未生起信心的人產生信心，已生起信心的人使其倍加增長。什麼是五種功德呢？一是戒律圓滿，二是正見圓滿，三是軌則圓滿，四是凈命圓滿，五是遠離輾轉鬥爭圓滿。戒律圓滿略有十種，如《聲聞地》已經辨明了它的相狀，即最初善於受持，不太沉溺也不太浮躁，乃至廣說。正見圓滿略有五種：一是增益薩迦耶見（satkayadristi，有身見）及邊執見（antagrahadristi，邊見）已經永遠斷除的緣故；二是損減撥無邪見（natthikadristi，斷見）已經永遠斷除的緣故；三是取見，即各種見取（dristigraha，見取見）及戒禁取（silabbataparamasa，戒禁取見）已經永遠斷除的緣故；四是錯誤地認為吉祥之處的見解已經永遠斷除的緣故；五是錯誤地認為非有為有、有為非有的各種顛倒見已經永遠斷除的緣故。軌則圓滿也有五種，即或者依據時節事務應該做的事情，或者依據善品應該做的事情，或者依據威儀應該做的事情，隨順世間及毗柰耶所有的軌則。詳細的說明應該像《聲聞地》那樣瞭解。凈命圓滿也有五種，即能夠遠離矯詐等五種產生邪命的方法。如《聲聞地》應該瞭解它的相狀。遠離輾轉鬥爭圓滿略有六種，即遠離六種鬥爭的根源的緣故。這其中的六種鬥爭根源是：忿恨等，詳細的說明如經中所說。又依據六處應該知道建立六種鬥爭根源。什麼是六處呢？一是不饒益
【English Translation】 English version: Know that these are called the eight kinds of defilements of stinginess. Furthermore, there is a type of person who loves the pleasures of the heavens and seeks to be born there, but does not truly understand the path to being born in the heavens, and harms themselves by forcing themselves through fasting, throwing themselves into fire, falling from high cliffs, and so on. This is called the fourth kind of present-life affliction. This is what ordinary people tend towards, and so on, extensively explained. Furthermore, there is a type of person who loves purity, but does not truly understand the path to purity, believing that purity can be attained by increasing ascetic practices, and harms themselves with countless methods. This is called the fifth kind of present-life affliction. This is what ordinary people tend towards, and so on, extensively explained. These five kinds of present-life afflictions, a bhiksu (bhiksu, Buddhist monastic) who diligently studies according to the Vinaya (Vinaya, monastic code of conduct), should correctly and universally understand and quickly abandon.
Furthermore, a bhiksu who diligently studies according to the Vinaya, accomplishing five qualities, can cause faith to arise in those who have not yet generated faith, and cause faith to increase in those who have already generated faith. What are the five qualities? First, the perfection of morality (sila), second, the perfection of right view, third, the perfection of rules of conduct, fourth, the perfection of pure livelihood, and fifth, the perfection of being far from mutual strife and contention. The perfection of morality briefly has ten aspects, as its characteristics have already been explained in the Sravakabhumi (Sravakabhumi, The Hearer's Stage), namely, initially being good at upholding, not being too immersed nor too scattered, and so on, extensively explained. The perfection of right view briefly has five aspects: first, because the views of increasing the satkayadristi (satkayadristi, view of self) and antagrahadristi (antagrahadristi, extreme views) have been permanently severed; second, because the wrong view of annihilationism (natthikadristi, nihilistic view) has been permanently severed; third, the clinging to views, namely, all dristigraha (dristigraha, clinging to views) and silabbataparamasa (silabbataparamasa, clinging to rites and rituals), have been permanently severed; fourth, because the view of falsely considering auspicious places has been permanently severed; fifth, because all inverted views of falsely considering what is non-existent as existent and what is existent as non-existent have been permanently severed. The perfection of rules of conduct also has five aspects, namely, either according to the time and affairs that should be done, or according to the wholesome qualities that should be done, or according to the deportment that should be done, conforming to all the rules of conduct of the world and the Vinaya. A detailed explanation should be understood as in the Sravakabhumi. The perfection of pure livelihood also has five aspects, namely, being able to stay away from the five methods of generating wrong livelihood, such as hypocrisy. As in the Sravakabhumi, its characteristics should be understood. The perfection of being far from mutual strife and contention briefly has six aspects, namely, because of being far from the six roots of strife and contention. The six roots of strife and contention are: anger, resentment, and so on, extensively explained as in the sutras. Furthermore, based on six places, one should know the establishment of the six roots of strife and contention. What are the six places? First, not being beneficial
益相。二者樂隱己過憍慢執持。三者利養恭敬欲愛現行。四者毀犯增上戒行。五者毀犯增上心行。六者毀犯增上慧行。應知依第一處建立第一斗諍根本。乃至依第六處建立第六斗諍根本。謂有一類補特伽羅眾所識知。廣從他處多獲利養。由是因緣有所毀犯。于所犯罪樂欲隱藏。不欲令他知己所犯。有諸苾芻既了知已。對一對二或對眾多舉其犯事。彼由此故一向憂戚燒惱身心。又由憍慢所執持故多生熱惱。勿彼復對他眾人前咎責於我。如是彼人先隱所犯。說名為覆。又復發起憍慢煩惱。此二合名樂隱己過憍慢執持。由是建立斗諍根本。復有苾芻恭敬利養欲愛現行。見有他人多饒財寶眾所知識具大福祐。則便親附殷重承事。非愛非敬亦非樂法。專為利養恭敬因緣。如是思惟攝取。質直忍辱。柔和為依止。師我。于其處隨意自在。彼於我所多有施為。而我于彼都無所作。如是思惟攝取。捷慧愛樂修福同梵行者。以為助伴。所有僧事及其餘事皆令彼作。我獨蕭然自得而住。如是或有毀犯禁戒。同梵行者正詰問時。便不分明假託餘事而有所說。如是名為行矯偽行誑諂。處所由此因緣起諸斗諍。余隨所應當知其相。與是相違。有五種法。令未信者轉增不信。令已信者尋還變革。
複次依毗柰耶勤學苾芻成就五力。於一切種等
【現代漢語翻譯】 現代漢語譯本 益相：第一，樂於隱藏自己的過錯，且驕慢固執；第二，貪圖利養恭敬，欲愛現行；第三，因毀犯而增長戒行；第四，因毀犯而增長心行；第五，因毀犯而增長慧行。應當知道，依據第一種情況建立第一種斗諍的根本，乃至依據第六種情況建立第六種斗諍的根本。意思是說，有一類補特伽羅（指人）被大眾所熟知，廣泛地從其他地方獲得許多利養，因為這個緣故有所毀犯，對於所犯的罪樂於隱藏，不希望別人知道自己所犯的錯誤。有些苾芻（指比丘）已經瞭解情況后，當著一兩個人或者當著很多人的面揭發他的犯事，他因此總是憂愁，身心受到燒灼。又因為驕慢心所執持的緣故，多生熱惱，擔心別人又在其他人面前指責他的過錯。像這樣，這個人先是隱藏所犯的錯誤，這叫做『覆』。又發起驕慢的煩惱，這二者合起來叫做『樂隱己過憍慢執持』。由此建立了斗諍的根本。還有一些苾芻，恭敬利養的慾望和愛慾現行，看見有其他人有很多財寶，被大眾所熟知，具有很大的福祐，就親近他，慇勤地侍奉他，不是因為愛敬，也不是因為喜愛佛法，專門爲了利養恭敬的緣故。像這樣思惟：攝取質直、忍辱、柔和的人作為自己的依止，尊稱『師我』，在他那裡隨意自在。他對我有很多施與，而我對他們都沒有什麼作為。像這樣思惟：攝取敏捷聰慧、喜愛修福、一同修梵行的人作為自己的助手，所有的僧事以及其他的事情都讓他們去做，我獨自清閒自在。像這樣，或許有人毀犯了禁戒，一同修梵行的人正直地詰問他的時候，他便不明確地回答，假託其他的事情來搪塞。這叫做行矯偽、行誑諂。因為這些處所和因緣，產生各種斗諍。其餘的應當根據情況瞭解其中的表現。與這些情況相反，有五種法，使未信的人更加不相信，使已信的人很快改變信仰。 其次，依據毗柰耶（指戒律）勤奮學習的苾芻，成就五種力量，對於一切種類等
【English Translation】 English version The causes of strife are: First, delighting in concealing one's own faults, being arrogant and holding on to one's views. Second, being driven by the desire for gain, respect, and affection. Third, increasing in transgressions of precepts. Fourth, increasing in transgressions of mental conduct. Fifth, increasing in transgressions of wisdom. It should be known that the first root of contention is established based on the first cause, and so on, up to the sixth root of contention being established based on the sixth cause. That is to say, there is a type of Pudgala (person) who is known by the public and widely obtains much gain from other places. Because of this reason, they commit transgressions and delight in concealing the offenses, not wanting others to know what they have done. Some Bhikshus (monks) who already know the situation, expose their offenses in front of one or two people, or in front of many people. Because of this, they are always worried, and their body and mind are burned. Also, because of the arrogance they hold on to, they generate much distress, fearing that others will accuse them of their faults in front of other people. Like this, this person first hides the offenses they have committed, which is called 'covering up'. They also arouse the affliction of arrogance. These two combined are called 'delighting in concealing one's own faults, being arrogant and holding on to one's views'. From this, the root of contention is established. There are also some Bhikshus whose desires for respect, gain, and affection are active. Seeing that others have much wealth, are known by the public, and have great blessings, they approach them and serve them diligently, not because of love and respect, nor because of the love of Dharma, but solely for the sake of gain and respect. Thinking like this, they take those who are honest, patient, and gentle as their support, calling them 'my teacher', and being free and comfortable in their place. They give me much, but I do nothing for them. Thinking like this, they take those who are quick-witted, love to cultivate blessings, and practice the Brahma-faring together as their assistants, letting them do all the Sangha affairs and other things, while I alone am leisurely and content. Like this, perhaps someone has violated the precepts, and when those who practice the Brahma-faring together righteously question them, they do not answer clearly, but use other things as excuses to prevaricate. This is called acting hypocritically and deceitfully. Because of these places and causes, various contentions arise. The rest should be understood according to the situation. Furthermore, Bhikshus who diligently study according to the Vinaya (discipline) achieve five powers, being equal in all kinds, etc.
意正行所有加行。云何五力。一加行力。二意樂力。三開曉力。四正智力。五質直力。若有樂學一切身份于諸學中正善修學。又于所學最極恭敬為自調伏為般涅槃。如是當知名加行力。若有所犯由意樂故速還出離。如是當知名意樂力。若於學處。時時請問持三藏者。所有自愛諸善男子應所修學亦能開示。如是當知名開曉力。從他聞已若於其中是真是實無倒攝受。若於其中偽毗柰耶像似正法諸惡言說違背法性如實了知。雖不至彼躬申請問所未開曉。而多聞故於佛世尊所不遮止亦不開許。能自思惟于沙門性是能隨順是能違逆。既了知已如其所應能正修行能正遠離。如是當知名正智力。若信解力離諸誑諂。無有少分詐妄分別。非於少分所開許中增益多分而起現行。非於多分所開許中損減少分而起現行。其所現行不增不減。如是最初自生欣慶。后令自他安樂而住修行正行。非眩惑他。如是當知名質直力。
複次依毗柰耶所學加行。應知有五補特伽羅品類差別。謂有一類補特伽羅。于善說法毗柰耶中。依出家法始將發趣。雖欲發趣仍未出家。便生煩惱邪欲尋求。以是緣故遂不出家。復有一類既出家已。煩惱熾盛故思犯罪。由是因緣多諸憂悔。便生煩惱邪欲尋求。復有一類既出家已。于出家法不生喜樂。于舍所學將欲發趣。
【現代漢語翻譯】 現代漢語譯本： 意正行所有的加行（yì zhèng xíng suǒ yǒu de jiā xíng）：指正意和正行的所有輔助修行。 什麼是五力？ 一、加行力：如果有人樂於學習一切身份（yī qiè shēn fèn）的戒律，在各種學處中正確且善巧地修學，並且對於所學的內容極其恭敬，爲了調伏自身，爲了證得般涅槃（bān niè pán），應當知道這就是加行力。 二、意樂力：如果犯了戒，由於強烈的意願而迅速地懺悔並遠離，應當知道這就是意樂力。 三、開曉力：如果對於學處（xué chù），時常請問持有三藏（sān zàng）的比丘，所有珍愛自己的善良男子應當修學，並且能夠開示他人，應當知道這就是開曉力。 四、正智力：從他人聽聞后，如果對於其中真實無誤的內容接受並奉行，如果對於其中虛假的毗柰耶（pí nài yé），相似於正法的邪惡言論，違背法性的內容如實了知，即使沒有親自去請問那些尚未明白的地方，但由於多聞，對於佛世尊（fó shì zūn）所不禁止也不允許的事情，能夠自己思惟，對於沙門（shā mén）的修行是順應還是違背，既已瞭解，就如其所應地正確修行，正確遠離，應當知道這就是正智力。 五、質直力：如果信解堅定，遠離各種欺騙和虛偽，沒有絲毫的欺詐和妄語，不會在少部分允許的事情上增加很多而去做，也不會在大部分允許的事情上減少很少而去做，所做的事情不增不減，這樣最初自己感到欣喜，之後令自己和他人安樂地安住，修行正行，不迷惑他人，應當知道這就是質直力。 此外，依據毗柰耶（pí nài yé）所學習的加行，應當知道有五種補特伽羅（bǔ tè qié luó，指人）的品類差別。第一類補特伽羅，在善說的法和毗柰耶中，依據出家法開始想要修行，雖然想要修行但還沒有出家，就生起煩惱和邪欲，因為這個緣故最終沒有出家。第二類補特伽羅，已經出家后，煩惱熾盛，因此想要犯罪，因為這個原因產生了很多憂愁和後悔，便生起煩惱和邪欲。第三類補特伽羅，已經出家后，對於出家法不生歡喜，想要捨棄所學。
【English Translation】 English version: All the preliminary practices of right intention and right conduct. What are the five powers? 1. The power of preliminary practice: If someone is happy to learn all aspects of the precepts, correctly and skillfully studies in all the trainings, and is extremely respectful of what is learned, for the sake of taming oneself and attaining Parinirvana (bān niè pán), it should be known that this is the power of preliminary practice. 2. The power of intention: If one commits an offense, due to strong intention, one quickly repents and departs from it, it should be known that this is the power of intention. 3. The power of understanding: If one constantly asks those who hold the Tripitaka (sān zàng) about the trainings, all good men who cherish themselves should study, and are able to explain to others, it should be known that this is the power of understanding. 4. The power of right wisdom: After hearing from others, if one accepts and practices what is true and correct, and if one truly understands the false Vinaya (pí nài yé), evil words that resemble the true Dharma, and things that contradict the nature of Dharma, even if one does not personally ask about what is not yet understood, but because of much learning, one can contemplate on one's own what the Buddha-World Honored One (fó shì zūn) does not prohibit or allow, and whether it is in accordance with or against the nature of a Shramana (shā mén). Having understood this, one can practice correctly and stay away from what is wrong, as appropriate. It should be known that this is the power of right wisdom. 5. The power of integrity: If one has firm faith and understanding, is free from all deceit and falsehood, and has no trace of fraud or lies, and does not increase what is allowed in a small part and act on it, nor decrease what is allowed in a large part and act on it, but acts without increasing or decreasing, then one initially feels joy, and later enables oneself and others to dwell in peace, practicing right conduct, without confusing others. It should be known that this is the power of integrity. Furthermore, based on the preliminary practices learned in the Vinaya (pí nài yé), it should be known that there are five types of individuals (Pudgala, bǔ tè qié luó). The first type of individual, in the well-spoken Dharma and Vinaya, begins to practice according to the monastic precepts, but although wanting to practice, has not yet become a monk, and arises with afflictions and evil desires, and for this reason, does not become a monk. The second type of individual, having already become a monk, has intense afflictions, and therefore wants to commit offenses, and for this reason, has much sorrow and regret, and arises with afflictions and evil desires. The third type of individual, having already become a monk, does not rejoice in the monastic precepts, and wants to abandon what has been learned.
及於出家發生憂悔。而作是念。非我好作所謂出家。彼由二緣發生煩惱邪欲尋求。復有一類既出家已。命難因緣不起故思違越所學。乃至盡命愛樂出家勤修梵行。彼非二緣發生煩惱邪欲尋求。如是四種補特伽羅是異生類。復有一類。謂諸有學未得解脫。即此為依。於後第一心慧解脫通達升進。如實了知。是名第五補特伽羅。即此第五望前第四諸異生類。由調善可愛有學解脫。於後解脫通達升進而有差別。即此當知已見諦跡。此中前三補特伽羅。如其所應于發趣所生。憂悔所生。及俱所生所有煩惱邪欲尋求。應正除遣。于上解脫應正了知。第四唯於後上解脫應正了知。若能如是一切當得平等平等。
複次於三學中當知略有三種邪行。謂有一類補特伽羅。先求涅槃而樂出家。出家已后為天妙欲愛味所漂。所受持戒迴向善趣。唯護尸羅便生喜足。是名外結補特伽羅于增上戒第一邪行。復有一類補特伽羅。不唯護戒便生喜足。而能趣證上諸世間隨一靜定。即於此定深生味染。不進上求聖諦現觀。是名內結補特伽羅于增上心第二邪行。復有一類補特伽羅。是其有學已見諦跡。由住放逸于現法中不般涅槃。當知是名于增上慧第三邪行。
如是略引隨順此論境智相應調伏宗要摩怛理迦。其餘一切隨此方隅皆當覺了。
【現代漢語翻譯】 現代漢語譯本 至於有人出家后，因為某些原因感到憂愁後悔，心想：『我不應該選擇出家。』他們由於兩種原因而生起煩惱，追求邪欲。還有一類人，出家后，即使面臨生命危險，也不會放棄所學，甚至寧願犧牲生命也要熱愛出家，勤修梵行。他們不會因為上述兩種原因而生起煩惱，追求邪欲。這四種補特伽羅（Pudgalas，人）屬於凡夫俗子。還有一類人，是有學之人，尚未得到解脫，但以此為基礎，在之後的第一心中，通過智慧解脫，通達並提升，如實了知真理。這被稱為第五種補特伽羅。這第五種補特伽羅與前面的四種凡夫俗子相比，因為調伏良好、可愛，並且通過有學的解脫，在之後的解脫通達和提升上有所差別。應當知道，這就是已經見到真諦的跡象。在這其中，前三種補特伽羅，應該根據他們各自的情況，正確地去除由於發起、所生、憂悔所生，以及兩者共同所生的所有煩惱和邪欲。對於更高的解脫，應該正確地了知。第四種補特伽羅，只需要正確地了知更高的解脫。如果能夠這樣，一切都將達到平等。 其次，關於三學（戒、定、慧），應當知道略有三種邪行。有一種補特伽羅，先是追求涅槃（Nirvana，寂滅），所以樂於出家。出家之後，卻被天界的妙欲所迷惑，將所受持的戒律迴向于善趣（Sugati，好的去處），僅僅守護戒律就感到滿足。這被稱為外結補特伽羅，是對於增上戒（Adhisila，更高的戒律）的第一種邪行。還有一種補特伽羅，不只是守護戒律就感到滿足，而且能夠證得上界諸世間的任何一種靜定（Samadhi，禪定）。但是，他們卻對這種禪定深深地迷戀，不繼續向上追求聖諦（Aryasatya，四聖諦）的現觀。這被稱為內結補特伽羅，是對於增上心（Adhicitta，更高的心）的第二種邪行。還有一種補特伽羅，是有學之人，已經見到了真諦的跡象，但是由於放逸，在現世中無法般涅槃（Parinirvana，完全的寂滅）。應當知道，這被稱為對於增上慧（Adhiprajna，更高的智慧）的第三種邪行。 以上只是簡要地引述了與此論相應的境智相應、調伏宗要的摩怛理迦（Matrika，論母）。其餘一切都應當按照這個思路去理解。
【English Translation】 English version Regarding those who, having renounced the household life, experience sorrow and regret, thinking, 'It was not good for me to have renounced the household life.' They develop afflictions and seek improper desires due to two reasons. Furthermore, there are those who, having renounced the household life, do not abandon their learning even in the face of life-threatening circumstances, and even cherish their renunciation until their death, diligently practicing the pure conduct. They do not develop afflictions and seek improper desires due to the aforementioned two reasons. These four types of Pudgalas (persons) belong to the category of ordinary beings. There is also a type of person who is a learner, not yet liberated, but based on this, in the subsequent first mind, through wisdom and liberation, comprehends and progresses, truly knowing the truth. This is called the fifth type of Pudgala. This fifth type of Pudgala, compared to the previous four types of ordinary beings, differs in terms of being well-disciplined, lovable, and through the liberation of a learner, in the subsequent comprehension and progression of liberation. It should be known that this is the sign of having seen the path of truth. Among these, the first three types of Pudgalas should, as appropriate, correctly eliminate all afflictions and improper desires arising from initiation, arising from birth, arising from regret, and arising from both. Regarding higher liberation, they should correctly understand it. The fourth type of Pudgala only needs to correctly understand the higher liberation. If one can do this, everything will attain equality. Furthermore, regarding the three trainings (sila, samadhi, prajna), it should be known that there are roughly three types of wrong practices. There is a type of Pudgala who initially seeks Nirvana (cessation of suffering) and therefore enjoys renouncing the household life. After renouncing, they are seduced by the wonderful desires of the heavens, dedicating the precepts they uphold to good destinies (Sugati), and are content with merely protecting the precepts. This is called an externally bound Pudgala, which is the first wrong practice regarding higher discipline (Adhisila). There is also a type of Pudgala who is not content with merely protecting the precepts, but is able to attain any one of the higher worldly states of meditative absorption (Samadhi). However, they become deeply attached to this meditative state, not progressing further to seek the direct realization of the Noble Truths (Aryasatya). This is called an internally bound Pudgala, which is the second wrong practice regarding higher mind (Adhicitta). There is also a type of Pudgala who is a learner, having already seen the signs of the truth, but due to negligence, is unable to attain Parinirvana (complete cessation of suffering) in this life. It should be known that this is called the third wrong practice regarding higher wisdom (Adhiprajna). The above is just a brief excerpt of the Matrika (matrix) that corresponds to this treatise, which is in accordance with the object and wisdom, and the essential principles of taming. Everything else should be understood according to this line of reasoning.
攝事分中本母事序辯攝
如是已說毗奈耶事摩怛理迦。
云何名為摩怛理迦事。謂若素怛纜摩怛理迦。若毗奈耶摩怛理迦。總略名一摩怛理迦。雖更無別摩怛理迦。然為略攝。流轉還滅雜染清凈雜說法故。我今復說分別法相摩怛理迦。嗢拖南曰。
要由余釋余 非即此釋此 於前略序事 自後當廣辯
若有諸法應為他說。要以余門先總標舉。復以余門后別解釋。若如是者名順正理。非即此門先總標舉。還以此門后別解釋。如先總舉云何有為后別釋言所謂五蘊。若如是者名順正理。非先總舉云何有為后別釋言所謂有為。如是一切應隨覺了。
略由二相。應知建立分別法相摩怛理迦。一者先略序事。二者即依如是所略序事後當廣辯。
云何名為先略序事。謂略序流轉雜染品事及以還滅清凈品事。云何流轉雜染品事。謂六識身自性所依所緣助伴事。若蘊界處事。若諸緣起處非處事。若三受事。若三世事。若四緣事。若諸業事。若煩惱事。若三界事。謂欲界等。若十有事。謂欲有。色有。無色有。那落迦有。傍生有。鬼有。天有。人有。業有。中有。由別離欲善趣惡趣招引趣向有差別故。若十一識住事。謂四識住與七識住總合說故。若九有情居事。如經廣說。若五趣事。若四生
【現代漢語翻譯】 現代漢語譯本
攝事分中本母事序辯攝
如是已說毗奈耶事摩怛理迦（Vinaya Matrika，戒律論母）。
云何名為摩怛理迦事？謂若素怛纜摩怛理迦（Sutrantika Matrika，經部論母），若毗奈耶摩怛理迦（Vinaya Matrika，戒律論母），總略名一摩怛理迦（Matrika，論母）。雖更無別摩怛理迦（Matrika，論母），然為略攝。流轉還滅雜染清凈雜說法故。我今復說分別法相摩怛理迦（Matrika，論母）。嗢拖南（Udana，總攝頌）曰：
要由余釋余，非即此釋此，於前略序事，自後當廣辯。
若有諸法應為他說，要以余門先總標舉，復以余門后別解釋。若如是者名順正理。非即此門先總標舉，還以此門后別解釋。如先總舉云何有為，后別釋言所謂五蘊。若如是者名順正理。非先總舉云何有為，后別釋言所謂有為。如是一切應隨覺了。
略由二相。應知建立分別法相摩怛理迦（Matrika，論母）。一者先略序事。二者即依如是所略序事後當廣辯。
云何名為先略序事？謂略序流轉雜染品事及以還滅清凈品事。云何流轉雜染品事？謂六識身自性所依所緣助伴事。若蘊界處事。若諸緣起處非處事。若三受事。若三世事。若四緣事。若諸業事。若煩惱事。若三界事，謂欲界等。若十有事，謂欲有、色有、無色有、那落迦有（Naraka，地獄有）、傍生有、鬼有、天有、人有、業有、中有。由別離欲善趣惡趣招引趣向有差別故。若十一識住事，謂四識住與七識住總合說故。若九有情居事，如經廣說。若五趣事。若四生
【English Translation】 English version
Compendium on the Order of Topics in the Fundamental Matrix of Matters in the Section on Assembling
Thus, the Vinaya Matrika (Matrix of Discipline) has been explained.
What is called the Matrika (Matrix) of Matters? It refers to the Sutrantika Matrika (Matrix of the Sutras) and the Vinaya Matrika (Matrix of the Discipline), which are collectively called the Matrika (Matrix). Although there is no other separate Matrika (Matrix), it is summarized for the sake of brevity. Because of the diverse teachings on transmigration, cessation, defilement, and purification, I will now further explain the Matrika (Matrix) that distinguishes the characteristics of phenomena. The Udana (Summary Verse) says:
It must be explained by other means, not by the same means; First, a brief introduction to the matter, then a detailed explanation will follow.
If there are phenomena that should be explained to others, they should first be generally outlined using other methods, and then specifically explained using other methods. If it is like this, it is called following the correct principle. It is not that the general outline is first presented using the same method, and then the specific explanation is given using the same method. For example, if one first generally outlines 'What is conditioned?' and then specifically explains 'namely, the five aggregates,' it is called following the correct principle. It is not that one first generally outlines 'What is conditioned?' and then specifically explains 'namely, conditioned.' All of this should be understood accordingly.
Briefly, based on two aspects, one should know how to establish the Matrika (Matrix) that distinguishes the characteristics of phenomena. First, a brief introduction to the matter. Second, based on the matter that has been briefly introduced, a detailed explanation will follow.
What is called a brief introduction to the matter? It refers to a brief introduction to the matters of the category of transmigration and defilement, as well as the matters of the category of cessation and purification. What are the matters of the category of transmigration and defilement? They are the nature, basis, object, and supporting conditions of the six bodies of consciousness. Also, the matters of aggregates, realms, and sources. Also, the matters of the causes and non-causes of dependent origination. Also, the matters of the three feelings. Also, the matters of the three times. Also, the matters of the four conditions. Also, the matters of karma. Also, the matters of afflictions. Also, the matters of the three realms, namely the desire realm, etc. Also, the matters of the ten existences, namely the existence of desire, the existence of form, the existence of formlessness, the existence of Naraka (hell), the existence of animals, the existence of ghosts, the existence of gods, the existence of humans, the existence of karma, and the intermediate existence. Because of the differences in attracting and directing towards the good and bad destinies due to separation from desire. Also, the matters of the eleven abodes of consciousness, namely the four abodes of consciousness and the seven abodes of consciousness are collectively mentioned. Also, the matters of the nine abodes of sentient beings, as explained in the sutras. Also, the matters of the five destinies. Also, the four births.
事。若四入胎事。若四得自體事。若四食事。若四言說事。若四法受事。若四顛倒事。若苦諦事。若集諦事。如是等類。名為略序流轉雜染品事。云何還滅清凈品事。謂滅諦事。若道諦事。若三摩地事。若諸智事。若此所引諸功德事。若七正法事。若七正作意觀察事。若三十七菩提分法事。若四行跡事。若四法跡事。若奢摩他毗缽舍那事。若四修定事。若三福業事。若三學事。若四沙門果事。若四證凈事。若四聖種事。若三乘事。若四門記事。如是等類。名為略序還滅清凈品事。如是等事廣辯建立。隨其所應。如前所說彼彼地中及諸攝分。應知其相。
又一切事以要言之。總有五事。一者心事。二者心所有法事。三者色事。四者心不相應行事。五者無為事。云何即依如是所略序事後當廣辯。謂略由四相廣辯彼事。何等為四。一異門差別故。二體相差別故。三釋詞差別故。四品類差別故。異門體相釋詞差別。如攝釋分應知其相。品類差別復有八種。一建立有非有異非異性差別。二建立界地差別。三建立時分差別。四建立方所差別。五建立相續差別。六建立分位差別。七建立品分差別。八建立道理差別。由如是等八種差別。於一切事品類差別。應隨覺了。云何建立有非有異非異性差別。謂若略說有三種有。一者實有
【現代漢語翻譯】 事。關於四種入胎之事，關於四種獲得自體之事，關於四種飲食之事，關於四種言說之事，關於四種法領受之事，關於四種顛倒之事，關於苦諦之事，關於集諦之事。像這些種類，名為略述流轉雜染品之事。什麼是還滅清凈品之事呢？是指滅諦之事，道諦之事，三摩地（Samadhi，禪定）之事，各種智慧之事，以及這些智慧所引發的各種功德之事，七正法之事，七正作意觀察之事，三十七菩提分法之事，四行跡之事，四法跡之事，奢摩他（Samatha，止）和毗缽舍那（Vipassanā，觀）之事，四修定之事，三種福業之事，三種學之事，四沙門果之事，四證凈之事，四聖種之事，三乘之事，四門記事。像這些種類，名為略述還滅清凈品之事。像這些事情的廣泛辨析和建立，應該根據它們各自的情況，如前面所說的各個地中以及各個攝分中那樣，瞭解它們的相狀。
此外，一切事用簡要的語言來說，總共有五種事：一是心事，二是心所有法事，三是色事，四是心不相應行事，五是無為事。如何依據這些略述之事，在後面進行廣泛的辨析呢？就是通過四種相來廣泛辨析這些事。哪四種呢？一是異門差別，二是體相差別，三是釋詞差別，四是品類差別。異門、體相、釋詞的差別，應該在《攝釋分》中瞭解它們的相狀。品類差別又有八種：一是建立有、非有、異、非異的性質差別；二是建立界、地差別；三是建立時分差別；四是建立方所差別；五是建立相續差別；六是建立分位差別；七是建立品分差別；八是建立道理差別。通過像這些八種差別，對於一切事的品類差別，應該隨之覺了。什麼是建立有、非有、異、非異的性質差別呢？如果簡略地說，有三種『有』，一是實有。
【English Translation】 Matters concerning the four entries into the womb, the four acquisitions of self-existence, the four kinds of food, the four kinds of speech, the four kinds of reception of Dharma, the four kinds of inversions, matters concerning the Truth of Suffering (Dukkha Satya), matters concerning the Truth of the Origin (Samudaya Satya). Matters of these kinds are called a brief introduction to the matters of the defiled aspect of transmigration. What are the matters of the purified aspect of cessation? They refer to matters concerning the Truth of Cessation (Nirodha Satya), matters concerning the Truth of the Path (Magga Satya), matters concerning Samadhi (concentration), matters concerning various kinds of wisdom, and matters concerning the various merits derived from these wisdoms, matters concerning the seven correct Dharmas, matters concerning the seven correct mental applications and observations, matters concerning the thirty-seven factors of enlightenment (Bodhipakkhiyadhamma), matters concerning the four tracks of conduct, matters concerning the four traces of Dharma, matters concerning Samatha (tranquility) and Vipassanā (insight), matters concerning the four concentrations, matters concerning the three meritorious deeds, matters concerning the three learnings, matters concerning the four fruits of a renunciant (Samaññaphala), matters concerning the four kinds of pure faith, matters concerning the four noble lineages, matters concerning the three vehicles, matters concerning the four mnemonic devices. Matters of these kinds are called a brief introduction to the matters of the purified aspect of cessation. The extensive analysis and establishment of these matters should be understood in accordance with their respective situations, as described earlier in the various grounds and sections.
Furthermore, to put it briefly, all matters can be summarized into five categories: first, matters of the mind; second, matters of mental factors; third, matters of form; fourth, matters of mental formations that are not associated with the mind; and fifth, matters of the unconditioned (Asamskrta). How should these briefly introduced matters be extensively analyzed later? They should be extensively analyzed through four aspects. What are the four? First, differences in synonyms; second, differences in essence and characteristics; third, differences in etymology; and fourth, differences in categories. The differences in synonyms, essence, characteristics, and etymology should be understood as described in the 'Compendium of Explanations'. There are eight kinds of differences in categories: first, establishing differences in the nature of existence, non-existence, otherness, and non-otherness; second, establishing differences in realms and grounds; third, establishing differences in time divisions; fourth, establishing differences in locations; fifth, establishing differences in continuity; sixth, establishing differences in divisions of states; seventh, establishing differences in divisions of categories; and eighth, establishing differences in principles. Through these eight kinds of differences, one should understand the differences in categories of all matters accordingly. What is the establishment of differences in the nature of existence, non-existence, otherness, and non-otherness? Briefly speaking, there are three kinds of 'existence': first, real existence.
。二者假有。三者勝義有。云何實有。謂諸詮表法有名可得有事可得。此名於事無礙而轉。非或時轉或時不轉。當知是名略說實有。如於色等諸法聚中。建立墉室軍林草木衣食等相。此相唯於此聚隨轉。于余退還。色等諸相於一切處皆悉隨轉。是故此相所詮實有。當知余相所詮假有。又此假有略有六種。一聚集假有。二因假有。三果假有。四所行假有。五分位假有。六觀待假有。聚集假有者。謂為隨順世間言說易解了故。於五蘊等總相。建立我及有情補特伽羅眾生等想。此想唯能顯了此聚。是故說名聚集假有。因假有者。謂未來世可生法行由未生故。雖非實有。而有其因當可生故。名因假有。果假有者。所謂擇滅是道果故。不可說無。然非實有。唯約已斷一切煩惱。于當來世畢竟不生而假立故。所行假有者。謂過去世已滅諸行。唯作現前念所行境。是故說名所行假有。已謝滅故。而非實有。分位假有者。謂生等諸心不相應行。如前意地已標辯釋。即于諸行由依前後有及非有。同類異類相續分位假立生等。非此生等離諸行外有真實體而別可得。觀待假有者。謂虛空非擇滅等。虛空無為待諸色趣而假建立。若於是處色趣非有假說虛空。非離色無所顯法。外別有虛空實體可得。非無所顯得名實有。觀待諸行不俱生起。于未來
世不生法中。立非擇滅無生所顯。假說為有。非無生所顯可說為實有。云何勝義有。謂于其中一切名言一切施設皆悉永斷。離諸戲論。離諸分別。善權方便說。為法性真如實際空無我等。如菩薩地真實義品第四所知障凈智所行真實。應知其相。與上相違。當知非有。又由四種別無別故。應知建立異不異性。一由所因別無別故。二由所依別無別故。三由作用別無別故。四由時分別無別故。若所因等諸法異相差別可得。此異於余。若無異相差別可得。此前及后與現無異。時分別者。謂一切行唯剎那住。即此自體還望自體。說為不異。過剎那后說名為異。由彼為種而此得生。說為所因。若由眼等及大種等為依而轉。說名所依。若一切行別別功能。說名作用。如是名為建立第一有非有異非異性品類差別。云何建立界地差別。謂欲色無色三界差別。言欲界者。謂下從無間上超他化至魔羅宮。其中諸行皆因欲界煩惱所生。于其三世與彼煩惱為所依止。彼品粗重之所隨縛為彼所繫。又欲界中一切煩惱全未離欲。非定地攝。色無色界一切煩惱一分離欲。定地所攝。余煩惱相如前應知。言色界者。謂四靜慮並靜慮中間有十七地。無色界者。謂空處等四無色地。云何建立時分差別。謂於過去世有無間已滅。有鄰近已滅。有久遠已滅。于未來
【現代漢語翻譯】 現代漢語譯本 于『世不生法』（世間沒有產生之法）中，安立『非擇滅』（通過智慧力量而達到的寂滅）由『無生』（不生不滅的真如本性）所顯現。這只是假說為『有』。並非由『無生』所顯現的就可以說是真實存在。 什麼是勝義有（究竟真實的存在）？ 意思是，對於它來說，一切名言概念和施設都完全斷絕，遠離各種戲論（虛妄不實的言論），遠離各種分別。爲了方便引導，善巧地稱之為法性、真如、實際、空、無我等等。如同《菩薩地真實義品第四》所說的，所知障（對真理的認知障礙）被凈智（清凈的智慧）所照見的真實，應當瞭解它的體相。與上述體相相反的，應當知道它不是真實存在。 此外，由於四種『別無別』（差異與無差異）的緣故，應當瞭解建立『異不異性』（既有差異又無差異的性質）。一是由所因（原因）的差異與無差異；二是由所依（所依賴的事物）的差異與無差異；三是由作用（功能）的差異與無差異；四是由時分（時間）的差異與無差異。如果所因等諸法的異相差別可以被認識到，那麼這個就與其他的不同。如果沒有異相差別可以被認識到，那麼先前、之後與現在就沒有不同。 所謂時分差別，是指一切行（事物）都只是剎那（極短的時間）存在。就此自體（自身）而言，還望自體，說是沒有差異。過了剎那之後，就說是有差異。由於它是種子，而這個得以產生，所以說是所因。如果由眼等（眼根等）以及大種等（地、水、火、風四大元素）作為所依而運轉，就叫做所依。如果一切行有各自不同的功能，就叫做作用。這些就是建立第一有非有異非異性品類差別。 如何建立界地差別？ 意思是，欲界、色界、無色界這三界的差別。所謂欲界，是指下從無間地獄，上超至他化自在天，直至魔羅宮（魔王居住的宮殿）。其中的一切行為，都是因為欲界煩惱所生。在過去、現在、未來三世，都以這些煩惱作為所依止。被這些煩惱的粗重（沉重）所束縛，被它們所繫縛。而且，欲界中的一切煩惱，都沒有完全脫離慾望，不屬於定地（禪定所產生的境界）所攝。色界和無色界中的一切煩惱，有一部分脫離了慾望，屬於定地所攝。其餘煩惱的體相，應當像前面所說的那樣瞭解。 所謂色界，是指四靜慮（四種禪定）以及靜慮中間的十七地。無色界，是指空無邊處等四無色地。 如何建立時分差別？ 意思是，在過去世，有無間已滅（剛剛滅去），有鄰近已滅（不久前滅去），有久遠已滅（很久以前滅去）。至於未來……
【English Translation】 English version In the 『absence of arising of phenomena』 (the world has no arising dharma), 『non-selective cessation』 (Nirvana achieved through the power of wisdom) is established, manifested by 『non-arising』 (the nature of Suchness that neither arises nor ceases). This is merely a provisional designation as 『existent.』 What is not manifested by 『non-arising』 cannot be said to be truly existent. What is ultimate existence (the ultimate reality)? It means that for it, all conceptual language and designations are completely severed, far from all fabrications (false and unreal statements), far from all discriminations. For the sake of convenient guidance, it is skillfully called Dharmata, Suchness, Reality, Emptiness, Selflessness, and so on. As stated in the fourth chapter of 『Bodhisattvabhumi: The Meaning of Reality,』 the reality illuminated by pure wisdom through the purification of the knowledge obscurations (obstacles to the knowledge of truth), one should understand its characteristics. Contrary to the above characteristics, one should know that it is not truly existent. Furthermore, due to the four kinds of 『difference and non-difference,』 one should understand the establishment of 『different and non-different nature.』 One is due to the difference and non-difference of the cause; two is due to the difference and non-difference of the support; three is due to the difference and non-difference of the function; four is due to the difference and non-difference of time. If the differences in characteristics of phenomena such as causes can be recognized, then this is different from the others. If no differences in characteristics can be recognized, then the past, future, and present are no different. The difference in time refers to the fact that all phenomena exist only for a moment. Regarding itself, it is said to be non-different. After a moment, it is said to be different. Because it is the seed and this is produced, it is said to be the cause. If it operates based on the eye faculty (eye sense, etc.) and the great elements (earth, water, fire, wind, etc.) as support, it is called the support. If all phenomena have their own different functions, it is called the function. These are the distinctions of the first establishment of the categories of existence, non-existence, difference, and non-difference. How are the distinctions of realms and grounds established? It refers to the distinctions of the three realms: the desire realm, the form realm, and the formless realm. The desire realm refers to the realm from the Avici Hell below, surpassing the Paranirmitavasavartin Heaven above, up to the palace of Mara (the palace where the demon king resides). All actions within it are born from the afflictions of the desire realm. In the past, present, and future, these afflictions are relied upon. Bound by the heaviness of these afflictions, they are tied to them. Moreover, all afflictions in the desire realm have not completely abandoned desire and are not included in the meditative grounds (states arising from meditation). All afflictions in the form and formless realms have partially abandoned desire and are included in the meditative grounds. The remaining characteristics of afflictions should be understood as described earlier. The form realm refers to the four dhyanas (four stages of meditative absorption) and the seventeen grounds in between the dhyanas. The formless realm refers to the four formless realms, such as the Realm of Infinite Space. How are the distinctions of time established? It means that in the past, there is the immediately ceased (just ceased), the recently ceased (ceased not long ago), and the long ago ceased (ceased a long time ago). As for the future...
世有無間將生。有鄰近當生。有久遠當生。于現在世有剎那現在。有眾同分現在。有相續未滅現在。云何建立方所差別。謂有色諸法據處所故。得有遠近方所差別。無色諸法由無色故。無據處所。若依色法而得生起。即于其處說有方所。此由轉相故。非據處所故。有色諸法具由二種。云何建立相續差別。當知相續略有四種。自他根境有差別故立四相續。一自身相續。二他身相續。三諸根相續。四境界相續。二是假建立。二是真實義。云何建立分位差別。謂苦分位。樂分位。不苦不樂分位。即是能順三受諸法。云何建立品分差別。當知建立所治能治二品差別。謂染不染法。下劣勝妙法。粗細法。執受非執受法。有色無色法。有見無見法。有對無對法。有為無為法。有漏無漏法。有諍無諍法。有愛味無愛味法。依耽嗜依出離法。世間出世間法。墮攝非墮攝法。當知此中。由五因緣建立染法。一者於三受中如其所應為雜染故。二者能遍攝受諸煩惱品粗重性故。三者能遍攝受現法當來非愛果故。四者能遍連結生相續故。五者能遍障礙一切善法及於所知障智生故。由是因緣名為染法。與是相違。應當了知不染法相。此不染法略有二種。謂善無記。由臭爛不凈及煩惱不凈故。名不凈。由於此中諸所有受皆悉是苦故。名為苦。由無常
【現代漢語翻譯】 現代漢語譯本 世間存在著立即將要出生的眾生（無間將生），存在著鄰近時期將要出生的眾生（有鄰近當生），也存在著遙遠時期將要出生的眾生（有久遠當生）。在現在的世界裡，存在著短暫的現在（剎那現在），存在著眾生共同擁有的現在（眾同分現在），也存在著相續不斷、尚未止息的現在（相續未滅現在）。 如何建立方位上的差別呢？對於有色的諸法（謂有色諸法），因為佔據處所的緣故，才會有遠近方位的差別（據處所故，得有遠近方所差別）。而對於無色的諸法（無色諸法），因為沒有形色的緣故，所以沒有佔據處所（由無色故，無據處所）。如果無色法依賴於色法而生起（若依色法而得生起），那麼就在色法所處的那個地方，說有方位（即于其處說有方所）。這是由於相互依存的關係，而不是由於佔據處所的緣故（此由轉相故，非據處所故）。有色的諸法完全具備這兩種情況（有色諸法具由二種）。 如何建立相續的差別呢？應當知道相續大致有四種（當知相續略有四種）。由於自身、他人、諸根和境界的差別，所以建立四種相續（自他根境有差別故立四相續）：一是自身相續，二是他人相續，三是諸根相續，四是境界相續。其中兩種是假立的（二是假建立），兩種是真實存在的（二是真實義）。 如何建立分位的差別呢？所謂苦的分位（苦分位）、樂的分位（樂分位）、不苦不樂的分位（不苦不樂分位），就是能夠順應三種感受的諸法（即是能順三受諸法）。 如何建立品類的差別呢？應當知道建立所應斷除的（所治）和能夠斷除的（能治）這兩種品類的差別（當知建立所治能治二品差別）。比如染污法和不染污法（謂染不染法），下劣法和殊勝微妙法（下劣勝妙法），粗法和細法（粗細法），被執受法和不被執受法（執受非執受法），有色法和無色法（有色無色法），可見法和不可見法（有見無見法），有對法和無對法（有對無對法），有為法和無為法（有為無為法），有漏法和無漏法（有漏無漏法），有諍法和無諍法（有諍無諍法），有愛味法和無愛味法（有愛味無愛味法），依賴於耽著的法和依賴於出離的法（依耽嗜依出離法），世間法和出世間法（世間出世間法），屬於攝受的法和不屬於攝受的法（墮攝非墮攝法）。應當知道，在這其中，由於五種因緣而建立染污法（當知此中，由五因緣建立染法）：一是在三種感受中，如其所應地成為雜染的因緣（一者於三受中如其所應為雜染故）；二是能夠普遍攝受各種煩惱品類的粗重性的因緣（二者能遍攝受諸煩惱品粗重性故）；三是能夠普遍攝受現世和未來世不喜歡的果報的因緣（三者能遍攝受現法當來非愛果故）；四是能夠普遍連線生死相續的因緣（四者能遍連結生相續故）；五是能夠普遍障礙一切善法以及對於所知障的智慧生起的因緣（五者能遍障礙一切善法及於所知障智生故）。由於這些因緣，所以稱為染污法（由是因緣名為染法）。與此相反，就應當瞭解不染污法的相狀（與是相違，應當了知不染法相）。這種不染污法大致有兩種（此不染法略有二種）：即善法和無記法（謂善無記）。由於臭穢腐爛不乾淨以及煩惱的不乾淨的緣故，所以稱為不凈（由臭爛不凈及煩惱不凈故，名不凈）。由於在這其中所有的感受都完全是痛苦的緣故，所以稱為苦（由於此中諸所有受皆悉是苦故，名為苦）。由於無常
【English Translation】 English version There are beings who will be born immediately (Anantarotpādaka), beings who will be born in the near future (Sannihitotpādaka), and beings who will be born in the distant future (Dūrotpādaka). In the present world, there is the momentary present (Kṣaṇika Vartamāna), the present shared by all beings (Sattvasādhāraṇa Vartamāna), and the continuous present that has not yet ceased (Asamucchinnasantati Vartamāna). How are differences in location established? For material phenomena (Rūpa Dharmas), differences in distance and location arise because they occupy space (sthāna) (Rūpa Dharmas). But for immaterial phenomena (Arūpa Dharmas), because they are without form, they do not occupy space (Arūpa Dharmas). If an immaterial phenomenon arises in dependence on a material phenomenon, then the location of that material phenomenon is said to be its location (Arūpa Dharmas). This is due to interdependence, not due to occupying space (Paraspara). Material phenomena possess both of these characteristics. How are differences in continuity established? Know that there are roughly four kinds of continuity (Santati). Because of the differences between oneself, others, the senses, and objects, four continuities are established: (1) one's own continuity, (2) the continuity of others, (3) the continuity of the senses, and (4) the continuity of objects. Two are nominally established, and two are truly existent. How are differences in states established? The state of suffering (Duḥkha), the state of pleasure (Sukha), and the state of neither suffering nor pleasure (Aduḥkhāsukha) are the dharmas that accord with the three feelings. How are differences in categories established? Know that the differences between the categories of what is to be abandoned (heya) and what is able to abandon (hāna) are established. For example, defiled and undefiled dharmas, inferior and superior dharmas, coarse and subtle dharmas, appropriated and unappropriated dharmas, material and immaterial dharmas, visible and invisible dharmas, with-resistance and without-resistance dharmas, conditioned and unconditioned dharmas, with- outflows and without-outflows dharmas, with-strife and without-strife dharmas, with-attachment and without-attachment dharmas, dharmas dependent on attachment and dharmas dependent on renunciation, mundane and supramundane dharmas, and dharmas included and not included. Know that among these, defiled dharmas are established due to five causes: (1) because they are the cause of defilement in the three feelings as appropriate; (2) because they are able to universally encompass the heaviness of the categories of all afflictions; (3) because they are able to universally encompass undesirable results in the present and future; (4) because they are able to universally connect the continuity of birth; and (5) because they are able to universally obstruct all virtuous dharmas and the arising of wisdom regarding the obstructions to knowledge. Because of these causes, they are called defiled dharmas. In contrast to this, one should understand the characteristics of undefiled dharmas. These undefiled dharmas are roughly of two kinds: virtuous and neutral. Because of foulness, decay, impurity, and the impurity of afflictions, they are called impure. Because all feelings within them are entirely suffering, they are called suffering. Because of impermanence
性故。名不堅。若由如是勝義道理。性是不凈。性是其苦。性是不堅。其性鄙穢名為下劣。超過於此應知勝妙。又相待故下劣勝妙二相差別。謂待色界欲界是劣。待無色界色界是劣。若待涅槃三界皆劣。如是等類應當了知。微著差別故。凈穢差別故。勢用差別故。應知建立色趣粗細。軟等品類有差別故。應知建立無色諸法所有粗細。又有色法無色法由世俗勝義諦理易了難了故。應知粗細二種差別。微謂極微聚。著謂所餘聚。凈謂中有上地色聚。穢謂余有下地色聚。言勢用者。謂若是處有地大等勢用增強。雖與余聚其物量等。而能勝餘粗顯可得。軟等品類有差別者。謂樂等諸受信等諸法有軟中上品類差別。執受法者。謂諸色法為心心所之所執持。由托彼故心心所轉安危事同。同安危者。由心心所任持力故。其色不斷不壞不爛。即由如是所執受色。或時衰損或時攝益。其心心所亦隨損益。與此相違。名非執受。言有色者。謂能據方所。言無色者。謂不據方所。此約所緣領納流轉施設建立。言有見者。謂若諸色堪為眼識及所依等。示在此彼明瞭現前。與此相違。名為無見。言有對者。謂若諸色能礙他見礙他往來。與此相違。名為無對。言有為者。謂有生滅系屬因緣。與此相違。應知無為。言有漏者。謂若諸法諸漏所生。諸漏
【現代漢語翻譯】 現代漢語譯本 自性之故，名為不堅固。如果按照這樣的勝義道理，自性是不清凈的，自性是苦的，自性是不堅固的，其自性鄙陋污穢，名為下劣。超過這些的，應當知道是勝妙。又因為相互對待的緣故，下劣和勝妙這兩種相有差別。譬如，相對於欲界來說，色界是劣的；相對於無色界來說，色界是劣的；如果相對於涅槃來說，三界都是劣的。像這些情況，應當瞭解。因為細微和粗糙的差別，因為清凈和污穢的差別，因為勢力和作用的差別，應當知道色界的粗細建立。因為柔軟等品類的差別，應當知道無色界的各種法的所有粗細。又有色法和無色法，由於世俗諦和勝義諦的道理容易理解和難以理解的緣故，應當知道粗細這兩種差別。微，是指極微的聚集。著，是指其餘的聚集。凈，是指中有和上地（指色界和無色界）的色聚。穢，是指其餘的下地（指欲界）的色聚。所說的勢力和作用，是指如果某個地方有地大等的勢力和作用增強，即使和其餘的聚集物的量相等，也能勝過其餘的，粗顯而可以得到。柔軟等品類有差別，是指樂等各種感受，信等各種法，有軟、中、上等品類的差別。執受法，是指各種色法被心和心所執持。因為依託於它們，心和心所運轉，安危與它們相同。同安危，是指由於心和心所的任持力，這些色法不斷、不壞、不爛。就是由於這些被執受的色法，有時衰損，有時得到滋養，心和心所也隨著損益。與此相反的，名為非執受。所說的有色，是指能夠佔據方位和場所。所說的無色，是指不能佔據方位和場所。這是根據所緣、領納、流轉、施設和建立來說的。所說的有見，是指如果各種色法能夠被眼識以及眼識所依賴的根等所見，顯示在此處或彼處，明瞭地顯現。與此相反的，名為無見。所說的有對，是指如果各種色法能夠阻礙他人看見，阻礙他人往來。與此相反的，名為無對。所說的有為，是指有生滅，系屬於因緣。與此相反的，應當知道是無為。所說的有漏，是指各種法由各種煩惱（諸漏）所生，各種煩惱（諸漏）
【English Translation】 English version Due to its nature, it is called impermanent. If according to such ultimate truth, its nature is impure, its nature is suffering, its nature is impermanent, and its nature is base and defiled, it is called inferior. Beyond this, one should know it is superior. Moreover, due to mutual dependence, there is a difference between the two aspects of inferior and superior. For example, compared to the Desire Realm, the Form Realm is inferior; compared to the Formless Realm, the Form Realm is inferior; if compared to Nirvana, all three realms are inferior. Such categories should be understood. Due to the difference between subtle and coarse, due to the difference between pure and impure, due to the difference in power and function, one should know the establishment of the coarseness and subtlety of the Form Realm. Due to the difference in categories such as softness, one should know the coarseness and subtlety of all dharmas in the Formless Realm. Furthermore, due to the ease or difficulty of understanding colored and formless dharmas through conventional and ultimate truths, one should know the two types of differences between coarse and subtle. 'Subtle' refers to the aggregation of extremely small particles. 'Attached' refers to the remaining aggregations. 'Pure' refers to the colored aggregations in the intermediate state and upper realms (referring to the Form Realm and Formless Realm). 'Impure' refers to the remaining colored aggregations in the lower realms (referring to the Desire Realm). 'Power and function' refers to situations where the power and function of earth elements, etc., are enhanced; even if the quantity of matter is equal to other aggregations, it can surpass others, appearing coarse, obvious, and attainable. 'Difference in categories such as softness' refers to the differences in categories such as softness, medium, and superior among feelings such as pleasure and dharmas such as faith. 'Grasped dharmas' refers to colored dharmas that are grasped by mind and mental factors. Because they are relied upon, the mind and mental factors operate, and safety and danger are shared. 'Sharing safety and danger' means that due to the sustaining power of the mind and mental factors, these colored dharmas are not continuous, not destroyed, and not decayed. It is due to these grasped colored dharmas that they sometimes decline and sometimes are nourished, and the mind and mental factors also follow the gain and loss. The opposite of this is called 'ungrasped'. 'Colored' refers to that which can occupy a direction and location. 'Formless' refers to that which cannot occupy a direction and location. This is described in terms of the object of perception, reception, flow, establishment, and construction. 'Visible' refers to colored dharmas that can be seen by eye consciousness and its supporting roots, appearing clearly here or there. The opposite of this is called 'invisible'. 'Resistant' refers to colored dharmas that can obstruct others' sight and movement. The opposite of this is called 'non-resistant'. 'Conditioned' refers to that which has arising and ceasing and is bound by causes and conditions. The opposite of this should be known as 'unconditioned'. 'Defiled' refers to dharmas that arise from defilements (leaks), and the defilements (leaks)
粗重之所隨縛。諸漏相應。諸漏所緣。能生諸漏。于去來今為漏依止。與此相違。應知無漏。能與當來生等眾苦為生因故。于現法中有罪性故。名為有諍。與此相違。名為無諍。內門自體愛染隨故。名有愛味。與此相違。名無愛味。外門境界愛著隨故。名依耽嗜。與此相違。名依出離。若法有漏有諍有愛味依耽嗜。如是一切名為世間。若能治此依世俗諦所起俗智及所引法亦名世間。與此相違。名出世間。若諸世間名墮攝法。墮有情器欲色無色世間攝故。若出世間非墮攝法。不墮前說世間攝故。云何建立道理差別。謂四道理。一相待道理。二證成道理。三作用道理。四法爾道理。如是道理差別分別。如聲聞地應知其相。如是八種品類差別。及前所說異門體相釋詞差別。應知如前廣略所序一切事中能正廣辯。無過此辯。
複次嗢拖南曰。
初聚相攝等 其次成就等 自性等因等 后廣說地等
有九法聚。攝一切法。何等為九。一善法聚。二不善法聚。三無記法聚。四見所斷法聚。五修所斷法聚。六無斷法聚。七邪性定法聚。八正性定法聚。九不定法聚。善等法聚。廣如意地已辯其相。見所斷法聚者。謂一切見。若依見等貪瞋癡慢。若惡趣業。若於諸諦猶豫疑等。修所斷法聚者。謂餘一切所應斷法。
【現代漢語翻譯】 現代漢語譯本： 粗重之物所隨之束縛，與諸漏相應，為諸漏所緣，能生諸漏，於過去、現在、未來為漏之依止。與此相反，應知為無漏。能與當來生等眾多痛苦為生起之因，于現世法中有罪性，故名為有諍。與此相反，名為無諍。內門自體愛染隨逐，故名有愛味。與此相反，名無愛味。外門境界愛著隨逐，故名依耽嗜。與此相反，名依出離。若法有漏、有諍、有愛味、依耽嗜，如是一切名為世間。若能治理此等，依世俗諦所生起的世俗智慧及所引生的法，也名為世間。與此相反，名出世間。若諸世間，名為墮落所攝之法，因為墮入了有情世間、器世間、欲界世間、色界世間、無色界世間。若出世間，則非墮落所攝之法，不墮入前面所說的世間。如何建立道理的差別？謂四種道理：一、相待道理；二、證成道理；三、作用道理；四、法爾道理。這些道理的差別分別，如《聲聞地》中所說，應知其相。如是八種品類的差別，以及前面所說的異門、體相、釋詞的差別，應知如前面廣略所序的一切事中，能正確廣泛地辨析，沒有超過此辨析的。 再次，偈頌說： 初聚相攝等，其次成就等，自性等因等，后廣說地等。 有九種法聚，攝持一切法。哪九種呢？一、善法聚；二、不善法聚；三、無記法聚；四、見所斷法聚；五、修所斷法聚；六、無斷法聚；七、邪性定法聚；八、正性定法聚；九、不定法聚。善等法聚，詳細的解釋已經在《意地》中辨析過其相。見所斷法聚，指的是一切見解，若依見解等產生的貪、嗔、癡、慢，若惡趣之業，若對於諸諦的猶豫、懷疑等。修所斷法聚，指的是其餘一切所應斷除的法。
【English Translation】 English version: The bondage that accompanies coarse matter, corresponding to the outflows (Asrava), being the object of the outflows, capable of generating outflows, and serving as the basis for outflows in the past, present, and future. The opposite of this should be known as without outflows (Anasrava). That which can cause future sufferings such as birth, and has a sinful nature in the present life, is called 'with strife' (Savada). The opposite of this is called 'without strife' (Anavada). Because internal attachment and craving follow the self, it is called 'with relish' (Svadita). The opposite of this is called 'without relish' (Nissvadita). Because external attachment to objects follows, it is called 'dependent on addiction' (Adhimucchita). The opposite of this is called 'dependent on renunciation' (Vinivartita). If a dharma has outflows, is with strife, has relish, and is dependent on addiction, all such are called 'worldly' (Laukika). That which can cure these, based on conventional truth (Samvriti-satya), the mundane wisdom (Laukika-jnana) that arises, and the dharmas it leads to, are also called 'worldly'. The opposite of this is called 'transcendental' (Lokottara). If the worldly dharmas are called 'included in the realm of falling' (Patita), because they fall into the realm of sentient beings, the realm of objects, the desire realm (Kama-dhatu), the form realm (Rupa-dhatu), and the formless realm (Arupa-dhatu). If the transcendental dharmas are not included in the realm of falling, because they do not fall into the aforementioned worldly realms. How are the differences in reasoning established? They are established through four types of reasoning: 1. Reasoning of dependence (Sapeksa-yukti); 2. Reasoning of proof (Pratisthapana-yukti); 3. Reasoning of function (Karana-yukti); 4. Reasoning of suchness (Yathata-yukti). The distinctions of these reasonings, as explained in the 'Hearer's Ground' (Sravaka-bhumi), should be understood in their aspects. The differences in these eight categories, as well as the differences in synonyms (Paryaya), essence (Svarupa), characteristics (Laksana), and explanations of terms (Nirukti) mentioned earlier, should be understood as being able to correctly and extensively analyze all matters as previously outlined in brief and in detail, and there is no analysis that surpasses this. Furthermore, the summary verse says: 'Initial aggregates, inclusion, etc., then accomplishment, etc., self-nature, etc., cause, etc., later, extensive explanation of the grounds, etc.' There are nine aggregates of dharmas (Dharma-rasi) that encompass all dharmas. What are the nine? 1. Aggregate of wholesome dharmas (Kusala-dharma-rasi); 2. Aggregate of unwholesome dharmas (Akusala-dharma-rasi); 3. Aggregate of neutral dharmas (Avyakrta-dharma-rasi); 4. Aggregate of dharmas to be abandoned by seeing (Darshana-heya-dharma-rasi); 5. Aggregate of dharmas to be abandoned by cultivation (Bhavana-heya-dharma-rasi); 6. Aggregate of dharmas not to be abandoned (Aheya-dharma-rasi); 7. Aggregate of dharmas of wrong determination (Mithyatva-niyata-dharma-rasi); 8. Aggregate of dharmas of right determination (Samyaktva-niyata-dharma-rasi); 9. Aggregate of undetermined dharmas (Aniyata-dharma-rasi). The aggregates of wholesome dharmas, etc., have been extensively explained in their aspects in the 'Intentional Ground' (Manasikara-bhumi). The aggregate of dharmas to be abandoned by seeing refers to all views, such as greed (Raga), hatred (Dvesha), delusion (Moha), and pride (Mana) that arise based on views, as well as the karma of evil destinies (Durgati-karma), and doubt (Vicikitsa) and uncertainty regarding the truths (Satya). The aggregate of dharmas to be abandoned by cultivation refers to all other dharmas that should be abandoned.
無斷法聚者。謂無漏法。邪性定法聚者。謂無間業及斷善根。正性定法聚者。謂學無學所有諸法。不定法聚者。謂余非學非無學法。
應知此中所有諸法自性相攝他性相應。或有一類補特伽羅。
成就善法及無記法。非不善法。謂諸聖者已離欲貪。及此異生除種子法。或有一類補特伽羅。成就不善及無記法。非諸善法。謂斷善根補特伽羅除種子法。無有成就善不善法。非無記法。或唯不善或唯無記而可得者。又於此中應知諸法如其所應若得若舍。謂有一類。由受所受故。或舍所受故。或邪推求故。或正推求故。或轉形故。或法爾故。或離欲故。或加行故。或退失故。或得果故。或死生故。而有得舍。如別解脫律儀等法。由受彼故得。由舍彼故舍。若諸善法由邪推求故舍。由正推求故得。由轉形故。舍苾芻律儀或苾芻尼律儀。隨得其一二形生故。一切永舍。由法爾故。世間壞時能入法爾所得靜慮。由離欲故。能得上地所有善法。由加行故。能發依彼所引功德。令現在前。由退失故。還得先時諸下劣法。由得果故。舍諸世法。得出世法及后明凈世間善法。由死生故若生下時獲于生得善及不善無記諸法。若生上時唯得善法及無記法。諸有所舍。如其所應亦隨覺了。無有相違。諸心心所而共相應。及與相攝。即此
【現代漢語翻譯】 現代漢語譯本：『無斷法聚者』，指的是無漏法（指斷絕煩惱，不再產生新的煩惱的法）。『邪性定法聚者』，指的是無間業（指造作后立即會產生果報的惡業）以及斷善根（指斷絕一切善的根源）。『正性定法聚者』，指的是有學（指還在學習修行，尚未證得阿羅漢果位的修行者）和無學（指已經證得阿羅漢果位的修行者）所擁有的所有法。『不定法聚者』，指的是既非有學也非無學的其他法。
應當瞭解，這裡所說的所有法，在自性上是相互包含的，在他性上是相互對應的。或者有一類補特伽羅（指人或眾生），
成就善法和無記法（指非善非惡，沒有果報的法），而非不善法（指惡法）。這是指那些已經脫離欲界貪慾的聖者，以及尚未斷除種子法的異生（指凡夫）。或者有一類補特伽羅，成就不善法和無記法，而非善法。這是指斷善根的補特伽羅，除了種子法以外。沒有成就善法和不善法，而非無記法的。或者只有不善法，或者只有無記法是可以得到的。此外，在這裡應當瞭解，諸法如何如其所應地得到或捨棄。也就是說，有一類人，由於接受所接受的，或者捨棄所接受的，或者邪推求（指錯誤的思考和追求），或者正推求（指正確的思考和追求），或者轉變形體，或者法爾（指自然而然），或者脫離欲界，或者通過修行，或者退失，或者證得果位，或者死亡和出生，而有得到和捨棄。例如，別解脫律儀（指受持戒律以獲得解脫）等法，由於受持它而得到，由於捨棄它而捨棄。如果諸善法由於邪推求而捨棄，由於正推求而得到。由於轉變形體，捨棄苾芻律儀（指比丘所受持的戒律）或苾芻尼律儀（指比丘尼所受持的戒律），隨著得到其中一種或兩種形體而生，一切都永遠捨棄。由於法爾，世界壞滅時能夠進入法爾所得的靜慮（指禪定）。由於脫離欲界，能夠得到上地（指色界和無色界）的所有善法。由於修行，能夠引發依彼所引的功德，令其現在前。由於退失，還能夠得到先前那些下劣的法。由於證得果位，捨棄諸世間法，得出世間法以及後來明凈的世間善法。由於死亡和出生，如果生於地獄時，獲得生得的善法、不善法和無記法。如果生於上界時，只得到善法和無記法。所有捨棄的，如其所應也隨之覺了，沒有相互違背。諸心和心所（指心的各種作用）相互對應，並且相互包含，就是這樣。
【English Translation】 English version: 『The aggregation of non-abandoning dharmas』 refers to the unconditioned dharmas (Anasrava-dharma), which are free from outflows and defilements. 『The aggregation of dharmas fixed in evil nature』 refers to the deeds of immediate retribution (Avici karma) and the severing of roots of goodness (kusala-mula-ccheda). 『The aggregation of dharmas fixed in right nature』 refers to all dharmas possessed by those in training (Saiksa) and those beyond training (Asaiksa). 『The aggregation of unfixed dharmas』 refers to other dharmas that are neither in training nor beyond training.
It should be understood that all the dharmas mentioned here are mutually inclusive in their own nature and mutually corresponding in their otherness. Or there is a type of Pudgala (person or being),
who accomplishes good dharmas and neutral dharmas (avyakrta-dharma), but not unwholesome dharmas (akusala-dharma). This refers to the noble ones who have already abandoned desire and greed, and the ordinary beings (prthag-jana) excluding the seed dharmas. Or there is a type of Pudgala who accomplishes unwholesome dharmas and neutral dharmas, but not good dharmas. This refers to the Pudgala who has severed the roots of goodness, excluding the seed dharmas. There is no accomplishment of good and unwholesome dharmas, but not neutral dharmas. Or only unwholesome or only neutral dharmas can be obtained. Furthermore, it should be understood here that dharmas are obtained or abandoned as appropriate. That is to say, there is a type of person who, due to receiving what is received, or abandoning what is received, or wrong pursuit (mithya-pratipatti), or right pursuit (samyak-pratipatti), or transformation of form, or by nature (dharmata), or detachment from desire, or through effort (prayoga), or regression (parihani), or attainment of fruition, or death and birth, there is obtaining and abandoning. For example, the Pratimoksa vows (rules of individual liberation), etc., are obtained by receiving them and abandoned by relinquishing them. If good dharmas are abandoned due to wrong pursuit, they are obtained due to right pursuit. Due to transformation of form, abandoning the Bhiksu vows (vows of a monk) or Bhiksuni vows (vows of a nun), as one obtains one or two forms, everything is abandoned forever. Due to nature, when the world is destroyed, one can enter the dhyana (meditative absorption) obtained by nature. Due to detachment from desire, one can obtain all the good dharmas of the higher realms (rupa-dhatu and arupa-dhatu). Due to effort, one can generate the merits induced by it, causing them to manifest. Due to regression, one can still obtain the previous inferior dharmas. Due to attaining fruition, one abandons all worldly dharmas and attains supramundane dharmas and later clear and pure worldly good dharmas. Due to death and birth, if one is born in a lower realm, one obtains innate good, unwholesome, and neutral dharmas. If one is born in a higher realm, one only obtains good and neutral dharmas. All that is abandoned is also understood accordingly, without any contradiction. The mind (citta) and mental factors (caitasika) correspond to each other and are mutually inclusive, and that is it.
剎那行還與此剎那。又無一切生死諸行可永斷法。又無諸行先未曾生欻然令起。又一切行皆剎那生。生剎那后必無停住。諸行一生一住一滅。
又一切法一一自性無有第二自性可得。又定無有同類二法一時相應。即由第二自性無故。又非一法有乖異相二種作用。又一切行依於他轉而不自依。又非自性與自性俱。亦不隨轉。又非即此一剎那心與此剎那心為所緣。
又非即此剎那自性與此剎那自性為因。亦非後生為前生因。亦非同類為異類因。如不善望善善望不善。而作無記異熟果因。
廣說地等。
嗢拖南曰。
初諸地諸依 次諦智加行 三摩地根道 對治行修習 有漏無漏法 諸果諸因緣 立補特伽羅 后遍知究竟
有九種地。何等為九。一資糧地。二方便地。三觀行地。四見地。五修地。六有學地。七無學地。八聖者地。九異生地。先應積集出世資糧。次為盡漏勤修方便。次修隨順抉擇分時正觀諸諦。次能證入正性離生。次後漸證四沙門果。此中前三是有學地。其第四果是無學地證離生已一切世間漸升進道。名為修地。即總攝見。學無學地名聖者地。此餘一切名異生地。謂若未修加行。若已修加行。若已離欲。一切異生復有九依。能盡諸漏。何等為九。謂未至定
【現代漢語翻譯】 現代漢語譯本 剎那的執行仍然與這個剎那相關聯。也沒有任何生死流轉的諸行可以永遠斷絕。也沒有諸行先前未曾生起而突然生起。而且一切諸行都是剎那生滅，生起剎那之後必定不會停住。諸行一生、一住、一滅。
而且一切法都具有各自的自性，沒有第二種自性可以獲得。而且絕對沒有同類的兩種法同時相應，這是因為第二種自性不存在的緣故。而且不是一個法具有矛盾的兩種作用。而且一切諸行都依賴於他者而運轉，而不是自己依賴自己。而且不是自性與自性同時存在，也不隨之運轉。而且不是這個剎那的心以這個剎那的心為所緣。
而且不是這個剎那的自性以這個剎那的自性為因。也不是後生的事物作為前生的因。也不是同類的事物作為異類的因。例如不善望向善，善望向不善，而作為無記的異熟果的因。
廣泛地講述地等。
總結偈說：
最初是諸地、諸依，其次是諦、智、加行，三摩地、根、道，對治、行、修習，有漏、無漏法，諸果、諸因緣，建立補特伽羅（pudgala，補特伽羅，意為『人』或『有情』），最後是遍知、究竟。
有九種地。哪九種？一是資糧地，二是方便地，三是觀行地，四是見地，五是修地，六是有學地，七是無學地，八是聖者地，九是異生地。首先應當積集出世間的資糧，其次爲了斷盡煩惱而勤奮修習方便，其次在修習隨順抉擇分的時候，正確地觀察諸諦。其次能夠證入正性離生（正性離生，指證入聖道，脫離凡夫的異生性）。其次之後逐漸證得四沙門果（沙門果，指聲聞乘的四種果位：須陀洹果、斯陀含果、阿那含果、阿羅漢果）。這其中前三種是有學地，第四果是無學地。證得離生之後，一切世間逐漸升進于道，名為修地。總攝見地、有學地、無學地，名為聖者地。這之外的一切，名為異生地。也就是說，如果未修加行，或者已修加行，或者已經離欲，一切異生還有九種所依，能夠斷盡諸漏。哪九種？就是未至定（未至定，指一種禪定狀態）。
【English Translation】 English version The momentary action is still related to this moment. Furthermore, there are no samsaric (birth and death) activities that can be eternally severed. Nor do activities arise suddenly without having previously existed. Moreover, all activities arise and cease in an instant; after arising, they certainly do not remain. Activities have one arising, one abiding, and one ceasing.
Furthermore, all dharmas (法, phenomena) each have their own self-nature (自性, svabhava), and no second self-nature can be found. Moreover, there are definitely no two dharmas of the same kind that are simultaneously corresponding, because a second self-nature does not exist. Moreover, it is not the case that one dharma has two contradictory functions. Moreover, all activities depend on others to function and do not depend on themselves. Moreover, self-nature does not exist simultaneously with self-nature, nor does it follow it. Moreover, it is not the case that this moment of mind takes this moment of mind as its object (所緣, alambana).
Moreover, it is not the case that the self-nature of this moment is the cause of the self-nature of this moment. Nor is the later arising the cause of the earlier arising. Nor is the similar the cause of the dissimilar. For example, unwholesome looking towards wholesome, wholesome looking towards unwholesome, and acting as the cause of the indeterminate (無記, avyakrta) ripened result (異熟果, vipaka-phala).
Extensively explaining earth, etc.
The summary verse says:
First are the grounds (地, bhumi), the supports (依, asraya), then the truths (諦, satya), wisdom (智, jnana), application (加行, prayoga), samadhi (三摩地, samadhi), roots (根, indriya), path (道, marga), antidotes (對治, pratipaksa), practice (行, pratipatti), cultivation (修習, bhavana), defiled (有漏, sasrava) and undefiled (無漏, anasrava) dharmas, fruits (果, phala), causes and conditions (因緣, hetu-pratyaya), establishing the pudgala (補特伽羅, pudgala, 'person' or 'being'), then complete knowledge (遍知, parijnana), ultimate (究竟, nihsarana).
There are nine grounds. What are the nine? First, the ground of accumulation (資糧地, sambhara-bhumi), second, the ground of preparation (方便地, prayoga-bhumi), third, the ground of observation (觀行地, darsana-bhumi), fourth, the ground of seeing (見地, drsti-bhumi), fifth, the ground of cultivation (修地, bhavana-bhumi), sixth, the ground of learning (有學地, saiksa-bhumi), seventh, the ground of no-more-learning (無學地, asaiksa-bhumi), eighth, the ground of the noble ones (聖者地, arya-bhumi), ninth, the ground of ordinary beings (異生地, prthagjana-bhumi). First, one should accumulate the provisions for transcendence. Second, one should diligently cultivate the means to exhaust the outflows. Third, when cultivating in accordance with the decisive factors, one should correctly observe the truths. Fourth, one is able to enter the rightness of separation from birth (正性離生, niyatam samyaktvam okramati). Fifth, one gradually attains the four sramana fruits (沙門果, sramana-phala: srotaapanna, sakrdagamin, anaagamin, arhat). Among these, the first three are the grounds of learning, and the fourth fruit is the ground of no-more-learning. After attaining separation from birth, all beings in the world gradually advance on the path, which is called the ground of cultivation. The grounds of seeing, learning, and no-more-learning are collectively called the ground of the noble ones. All the rest are called the ground of ordinary beings. That is to say, whether one has not cultivated application, or has cultivated application, or has already separated from desire, all ordinary beings have nine supports by which they can exhaust the outflows. What are the nine? They are the unreached concentration (未至定, anagami-dhyana).
。若初靜慮。靜慮中間。餘三靜慮。及三無色。除第一有。復有四聖諦。能為盡凈惑所。復有十智。能覺一切所知境界。謂法智。類智。若世俗智。若他心智。若苦等智。盡無生智。此廣分別如聲聞地。又瑜伽師有五加行。一為欲證入正性離生。二為得上果。三為進離欲。四為欲轉根。五為引功德。復有瑜伽三三摩地。一空三摩地。二無愿三摩地。三無相三摩地。復有三種一切行向住果者根。一未知欲知根。是行預流果曏者根。二已知根。是預流果已上乃至行阿羅漢果曏者根。三具知根。是住阿羅漢果者根。復有九道。云何為九。一世間道。二出世道。三加行道。四無間道。五解脫道。六勝進道。七下品道。八中品道。九上品道。世間道者。謂由此故能證世間諸煩惱斷。或不證斷。能往善趣或往惡趣。出世道者。謂由此故能證究竟諸煩惱斷。加行道者。謂為斷惑勤修加行。無間道者。謂正斷惑。解脫道者。謂斷無間心得解脫。勝進道者。謂從此後發勝加行。下品道者。謂能對治上品煩惱。中品道者。謂能對治中品煩惱。上品道者。謂能對治下品煩惱。復有四種對治。一厭壞對治。二斷滅對治。三任持對治。四遠分對治。復有十六行相。謂觀諸諦為無常等。如前已辯。復有八種修習如是對治如是行相。如是修習如前定地
【現代漢語翻譯】 現代漢語譯本： 如果處於初禪（初靜慮，梵文：Dhyana），靜慮中間（指未至定），其餘三禪，以及三無色定（空無邊處定、識無邊處定、無所有處定），除了第一有（指非想非非想處天），還有四聖諦（苦、集、滅、道），能夠完全清凈煩惱。還有十智（十種智慧），能夠覺悟一切所知境界，即法智、類智、世俗智、他心智、苦智、集智、滅智、道智、盡智、無生智。這些在《聲聞地》中有詳細的分別說明。 此外，瑜伽師有五種加行（修行準備）：一是為欲證入正性離生（確定能證入聖道）；二是為獲得上果（更高的果位）；三是為進一步離欲；四是為欲轉變根器；五是為引發功德。 又有瑜伽的三種三摩地（專注狀態）：一、空三摩地（體悟空性）；二、無愿三摩地（不求願望）；三、無相三摩地（不執著于表象）。 又有三種一切行向住果者根（三種根器對應于修行不同階段的人）：一、未知欲知根（還未證悟，但渴望證悟的根器），是行向預流果（正朝著預流果前進）者的根器；二、已知根（已經證悟的根器），是預流果以上，乃至行向阿羅漢果（正朝著阿羅漢果前進）者的根器；三、具知根（完全證悟的根器），是安住于阿羅漢果者的根器。 又有九道：什麼是九道？一、世間道；二、出世道；三、加行道；四、無間道；五、解脫道；六、勝進道；七、下品道；八、中品道；九、上品道。世間道，是指由此能夠證得世間諸煩惱的斷除，或者不能證得斷除，能夠前往善趣或者前往惡趣。出世道，是指由此能夠證得究竟的諸煩惱斷除。加行道，是指爲了斷除迷惑而勤奮修行。無間道，是指正在斷除迷惑。解脫道，是指斷除迷惑的瞬間，心得解脫。勝進道，是指從此之後發起更殊勝的修行。下品道，是指能夠對治上品煩惱。中品道，是指能夠對治中品煩惱。上品道，是指能夠對治下品煩惱。 又有四種對治（四種對治煩惱的方法）：一、厭壞對治（通過厭惡來對治）；二、斷滅對治（通過斷滅來對治）；三、任持對治（通過保持正念來對治）；四、遠分對治（通過遠離煩惱的因緣來對治）。 又有十六行相（觀四聖諦的十六種方式），即觀察諸諦為無常等，如前已辯。又有八種修習，如是對治，如是行相，如是修習，如前定地（禪定部分）所說。
【English Translation】 English version: If one is in the first Dhyana (initial meditative absorption), the intermediate state of Dhyana (referring to the preliminary concentration), the remaining three Dhyanas, and the three formless realms (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness), except for the Realm of Neither Perception Nor Non-Perception, there are also the Four Noble Truths (suffering, origin, cessation, path) that can completely purify afflictions. There are also the Ten Wisdoms (ten kinds of wisdom) that can awaken all knowable realms, namely, Dharma Wisdom, Analogical Wisdom, Conventional Wisdom, Wisdom of Others' Minds, Wisdom of Suffering, Wisdom of Origin, Wisdom of Cessation, Wisdom of Path, Exhaustive Wisdom, and Non-Arising Wisdom. These are extensively explained in the 'Hearer's Stage'. Furthermore, a Yogi has five preparatory practices: first, to aspire to realize the rightness of liberation; second, to attain higher fruits; third, to further detachment from desires; fourth, to transform one's faculties; and fifth, to generate merits. There are also the three Samadhis (states of concentration) of Yoga: first, the Samadhi of Emptiness (realizing emptiness); second, the Samadhi of Wishlessness (without seeking desires); and third, the Samadhi of Signlessness (without attachment to appearances). There are also three kinds of faculties for those who are progressing towards, abiding in, and fruiting in all practices: first, the faculty of 'unknown-yet-to-be-known' (not yet enlightened but desiring enlightenment), which is the faculty of those progressing towards the Stream-Enterer fruit; second, the faculty of 'known' (already enlightened), which is the faculty of those from the Stream-Enterer fruit upwards, even progressing towards the Arhat fruit; and third, the faculty of 'fully known' (completely enlightened), which is the faculty of those abiding in the Arhat fruit. There are also nine paths: What are the nine paths? First, the mundane path; second, the supramundane path; third, the path of preparation; fourth, the path of immediate proximity; fifth, the path of liberation; sixth, the path of superior progress; seventh, the path of inferior quality; eighth, the path of medium quality; and ninth, the path of superior quality. The mundane path refers to that by which one can attain the cessation of worldly afflictions, or not attain cessation, and can go to good realms or bad realms. The supramundane path refers to that by which one can attain the ultimate cessation of all afflictions. The path of preparation refers to diligently practicing to eliminate delusion. The path of immediate proximity refers to directly eliminating delusion. The path of liberation refers to the moment of eliminating delusion, when the mind is liberated. The path of superior progress refers to initiating more excellent practice thereafter. The path of inferior quality refers to that which can counteract superior afflictions. The path of medium quality refers to that which can counteract medium afflictions. The path of superior quality refers to that which can counteract inferior afflictions. There are also four kinds of antidotes (four methods to counteract afflictions): first, the antidote of aversion (counteracting through aversion); second, the antidote of eradication (counteracting through eradication); third, the antidote of maintenance (counteracting through maintaining mindfulness); and fourth, the antidote of distance (counteracting through distancing oneself from the causes of afflictions). There are also sixteen aspects (sixteen ways of contemplating the Four Noble Truths), namely, observing the truths as impermanent, etc., as previously explained. There are also eight kinds of practices, such antidotes, such aspects, such practices, as described in the previous section on Dhyana (meditative absorption).
及聲聞地應觀其相。復有二品攝一切法。一有漏法。二無漏法。此二法如前應知已辯。復有五果。一異熟果。二等流果。三離系果。四士用果。五增上果。復有十因。一隨說因。二觀待因。三牽引因。四攝受因。五生起因。六引發因。七定異因。八同事因。九相違因。十不相違因。復有四緣。一因緣。二等無間緣。三所緣緣。四增上緣。如是一切果因及緣。如菩薩地等已辯其相。復有七種補特伽羅。謂隨信行等。復有六種阿羅漢。謂退法等。復有八種補特伽羅。謂行四向及住四果建立。應知如聲聞地。復有六種遍智。一者不定地有漏諦遍智。二者定地有漏諦遍智。三者無漏無為諦遍智。四者無漏有為諦遍智。五者順下分結遍智。六者順上分結遍智。復有二種究竟。一者智究竟。二者斷究竟。智究竟者。謂盡無生智。自斯已后為斷煩惱無復應知。斷究竟者。謂遍究竟諸煩惱斷。由彼斷故。圓滿究竟證心解脫及慧解脫。
如是略引隨順此論境智相應摩怛理迦所有宗要。其餘一切隨此方隅皆當覺了。遍行一切摩怛理迦。如攝釋分應知其相。如來法教數無限量。
何能窮到無邊彼岸隨此。方隅。隨此引發。隨此義趣。諸聰慧者。于餘一切應正尋思。應正覺了。
瑜伽師地論卷第一百
大唐貞觀廿二年
【現代漢語翻譯】 現代漢語譯本： 以及在聲聞地中，應當觀察這些法的相狀。又有兩種品類涵蓋一切法：一是有漏法（指受煩惱影響的法），二是無漏法（指不受煩惱影響的法）。這兩種法如前面所說，已經辨明。 又有五種果報：一、異熟果（由業力成熟所產生的果報），二、等流果（與先前行為相似的果報），三、離系果（通過修行斷除煩惱所獲得的果報），四、士用果（由個人努力所產生的果報），五、增上果（對其他事物產生影響的果報）。 又有十種因：一、隨說因（根據教說而產生的因），二、觀待因（需要依賴其他條件才能產生的因），三、牽引因（引導結果產生的因），四、攝受因（支援結果產生的因），五、生起因（直接產生結果的因），六、引發因（間接引發結果的因），七、定異因（決定結果差異的因），八、同事因（與結果同時存在的因），九、相違因（與結果相違背的因），十、不相違因（與結果不相違背的因）。 又有四種緣：一、因緣（產生結果的主要條件），二、等無間緣（前一念為后一念產生的條件），三、所緣緣（心識所緣的對象），四、增上緣（對結果起輔助作用的條件）。像這樣的一切果、因以及緣，如在《菩薩地》等處已經辨明其相狀。 又有七種補特伽羅（指不同根性的修行者），即隨信行等。 又有六種阿羅漢（指斷盡煩惱的聖者），即退法等。 又有八種補特伽羅，即通過修行四向（預流向、一來向、不還向、阿羅漢向）以及安住於四果（預流果、一來果、不還果、阿羅漢果）而建立。應當像在聲聞地中所說的那樣去理解。 又有六種遍智：一者，不定地有漏諦遍智（對不定地中有漏諦的全面理解），二者，定地有漏諦遍智（對禪定地中有漏諦的全面理解），三者，無漏無為諦遍智（對無漏無為諦的全面理解），四者，無漏有為諦遍智（對無漏有為諦的全面理解），五者，順下分結遍智（對導致眾生輪迴于欲界的煩惱的全面理解），六者，順上分結遍智（對導致眾生輪迴於色界和無色界的煩惱的全面理解）。 又有兩種究竟：一者，智究竟（智慧的究竟），二者，斷究竟（斷除煩惱的究竟）。智究竟是指盡智（知一切法已盡之智）和無生智（知未來不再生之智）。自此以後，爲了斷除煩惱，沒有更多需要了解的。斷究竟是指對一切煩惱的徹底斷除。由於這種斷除，圓滿究竟地證得心解脫和慧解脫。 像這樣，簡略地引述了隨順此論的境智相應的摩怛理迦（本母）的所有宗要。其餘一切都應當根據這些原則去理解。普遍地學習一切摩怛理迦，如《攝釋分》中應當瞭解其相狀。如來的法教數量眾多，無法窮盡。 怎麼能夠窮盡到達無邊的彼岸呢？應當根據這些原則，根據這些引發，根據這些義趣，聰慧的人們，對於其他一切都應當正確地尋思，應當正確地覺了。 《瑜伽師地論》卷第一百 大唐貞觀廿二年
【English Translation】 English version: And in the Śrāvakabhūmi (Disciples' Stage), one should observe the characteristics of these dharmas. Furthermore, there are two categories that encompass all dharmas: first, conditioned dharmas (saṃskṛta-dharma) [referring to dharmas influenced by afflictions], and second, unconditioned dharmas (asaṃskṛta-dharma) [referring to dharmas not influenced by afflictions]. These two types of dharmas, as previously mentioned, have already been clarified. Furthermore, there are five fruits: first, the Vipāka-phala (result of maturation) [the result arising from the ripening of karma], second, the Niṣyanda-phala (result of outflow) [a result similar to the previous action], third, the Visaṃyoga-phala (result of separation) [the result obtained by eliminating afflictions through practice], fourth, the Puruṣakāra-phala (result of effort) [the result arising from personal effort], and fifth, the Adhipati-phala (result of dominance) [the result that influences other things]. Furthermore, there are ten causes: first, the Anusaṃkhyāna-hetu (cause of accordance with teachings) [cause arising from following the teachings], second, the Pratikṣā-hetu (cause of dependence) [cause that requires other conditions to arise], third, the Ākarṣaṇa-hetu (cause of attraction) [cause that leads to the result], fourth, the Parigraha-hetu (cause of support) [cause that supports the result], fifth, the Utpāda-hetu (cause of arising) [cause that directly produces the result], sixth, the Abhinirhāra-hetu (cause of indirect production) [cause that indirectly brings about the result], seventh, the Niyata-bheda-hetu (cause of definite difference) [cause that determines the difference in the result], eighth, the Sahakāri-hetu (cause of concomitance) [cause that exists simultaneously with the result], ninth, the Viruddha-hetu (cause of opposition) [cause that opposes the result], and tenth, the Aviruddha-hetu (cause of non-opposition) [cause that does not oppose the result]. Furthermore, there are four conditions: first, the Hetu-pratyaya (causal condition) [the main condition for producing the result], second, the Samanantara-pratyaya (immediately preceding condition) [the condition where the previous thought is the condition for the next thought], third, the Ālambana-pratyaya (object condition) [the object cognized by consciousness], and fourth, the Adhipati-pratyaya (dominant condition) [the condition that assists the result]. All these fruits, causes, and conditions, as in the Bodhisattvabhūmi (Bodhisattva Stage) and other places, have already been clarified regarding their characteristics. Furthermore, there are seven types of Pudgalas (individuals) [referring to practitioners with different capacities], namely, the Śraddhānusārin (one who follows by faith), etc. Furthermore, there are six types of Arhats (liberated beings) [referring to saints who have extinguished afflictions], namely, the Parihāṇadharman (one who is liable to fall away), etc. Furthermore, there are eight types of Pudgalas, established through practicing the four directions (Srotaāpanna-mārga, Sakṛdāgāmin-mārga, Anāgāmin-mārga, Arhat-mārga) [Stream-enterer path, Once-returner path, Non-returner path, Arhat path] and abiding in the four fruits (Srotaāpanna-phala, Sakṛdāgāmin-phala, Anāgāmin-phala, Arhat-phala) [Stream-enterer fruit, Once-returner fruit, Non-returner fruit, Arhat fruit]. One should understand this as in the Śrāvakabhūmi. Furthermore, there are six types of comprehensive knowledge: first, the Aniyata-bhūmi-sāsrava-satya-pratisaṃvid (comprehensive knowledge of conditioned truths in the indeterminate realm), second, the Niyata-bhūmi-sāsrava-satya-pratisaṃvid (comprehensive knowledge of conditioned truths in the determinate realm), third, the Anāsrava-asaṃskṛta-satya-pratisaṃvid (comprehensive knowledge of unconditioned unconditioned truths), fourth, the Anāsrava-saṃskṛta-satya-pratisaṃvid (comprehensive knowledge of unconditioned conditioned truths), fifth, the Avarabhāgīya-saṃyojana-pratisaṃvid (comprehensive knowledge of the lower fetters), and sixth, the Ūrdhvabhāgīya-saṃyojana-pratisaṃvid (comprehensive knowledge of the higher fetters). Furthermore, there are two types of ultimate attainment: first, the Jñāna-niṣṭhā (ultimate attainment of wisdom), and second, the Prajñā-niṣṭhā (ultimate attainment of cessation). The ultimate attainment of wisdom refers to the Kṣayajñāna (knowledge of exhaustion) [knowledge that all dharmas are exhausted] and the Anutpādajñāna (knowledge of non-arising) [knowledge that there will be no future arising]. From then on, to eliminate afflictions, there is nothing more to know. The ultimate attainment of cessation refers to the complete cessation of all afflictions. Due to this cessation, one perfectly attains the liberation of mind (ceto-vimutti) and the liberation of wisdom (prajñā-vimutti). Thus, a brief summary has been given of all the essential principles of the Mātrkā (matrix) corresponding to the objects and wisdom in accordance with this treatise. Everything else should be understood according to these principles. One should universally study all the Mātrkās, as their characteristics should be understood in the Saṃgraha-vyākhyā-bhāga (Compendium of Explanations). The teachings of the Tathāgata are countless and cannot be exhausted. How can one exhaustively reach the boundless shore? According to these principles, according to these inductions, according to these meanings, wise individuals should correctly contemplate everything else and should correctly understand it. Yogācārabhūmi-śāstra, Volume One Hundred Great Tang Dynasty, Zhenguan 22nd Year
五月十五日于長安弘福寺翻經院三藏法師玄奘奉 詔譯弘福寺沙門知仁筆受弘福寺沙門靈雋筆受大總持寺沙門道觀筆受瑤臺寺沙門道卓筆受清禪寺沙門明覺筆受大總持寺沙門辨機證文簡州福眾寺沙門靖邁證文蒲州普救寺沙門行友證文普光寺沙門道智證文汴洲真諦寺沙門玄忠證文弘福寺沙門明𤀹正字大總持寺沙門玄應正字弘福寺沙門玄謨證梵語弘福寺沙門文□證義蒲州棲巖寺沙門神泰證義廓州法講寺沙門道深證義寶昌寺沙門法祥證義羅漢寺沙門慧貴證義寶澄寺沙門明琰證義大總持寺沙門道洪證義慈恩寺沙門玄奘譯銀青光祿大夫行太子左庶子高陽縣開國男臣許敬宗監閱
大唐內常侍輕車都尉菩薩戒弟子觀自在敬寫西域新翻經論。愿畢此餘生道心不退。庶以流通未聞之所。竊以佛日西沈正法雲謝。慧流東漸象教方傳。希世之符奧義宣于具葉。非常之寶至賾登于龍宮。挹其沖源截暴河而遐逝。其玄間出朽宅而長驅。玄奘法師釋門之龍象振旦之鹙鷺。逾䓗專勵學赍梵文而旋止殺青。甫就永事流通土方。生涯多幸預聞正法。植田或爽稟質不全。今罄茲寸祿繕斯奧旨。片言隻字貝經心目。親蒙口決庶無乖殊。以斯福祉奉福太宗文皇帝。即御皇帝王公卿士六姻親族。凡厥黎庶及跋行啄息平等董修。乘此勝基方升正覺。
天
【現代漢語翻譯】 現代漢語譯本： 五月十五日，于長安弘福寺翻經院，三藏法師玄奘奉皇帝詔令翻譯，弘福寺沙門知仁筆受，弘福寺沙門靈雋筆受，大總持寺沙門道觀筆受，瑤臺寺沙門道卓筆受，清禪寺沙門明覺筆受，大總持寺沙門辨機證文，簡州福眾寺沙門靖邁證文，蒲州普救寺沙門行友證文，普光寺沙門道智證文，汴洲真諦寺沙門玄忠證文，弘福寺沙門明𤀹正字，大總持寺沙門玄應正字，弘福寺沙門玄謨證梵語，弘福寺沙門文□證義，蒲州棲巖寺沙門神泰證義，廓州法講寺沙門道深證義，寶昌寺沙門法祥證義，羅漢寺沙門慧貴證義，寶澄寺沙門明琰證義，大總持寺沙門道洪證義，慈恩寺沙門玄奘翻譯，銀青光祿大夫、行太子左庶子、高陽縣開國男臣許敬宗監閱。 大唐內常侍、輕車都尉、菩薩戒弟子觀自在敬寫西域新翻譯的經論。愿用此殘生，道心不退。希望能夠流通未曾聽聞的佛法。私以為佛日西沉，正法如雲般消散，佛法慧流向東流傳，佛的教義才開始傳播。稀世的符瑞，精深的奧義在具葉（指佛經）中宣揚。非常珍貴的寶藏，極深的道理在龍宮中顯現。汲取其源頭，橫渡暴河而遠去。其玄妙之處，從朽壞的房屋中顯現，並長久地流傳下去。玄奘法師是佛門中的龍象，是震旦（中國）的鹙鷺。他遠赴西域，專心致力於學習，攜帶梵文經典而歸，開始翻譯佛經。翻譯工作剛剛開始，就希望能夠永久地流通於世。我這一生非常幸運，能夠聽聞正法。雖然我所種的福田或許不夠，稟賦的資質也不夠完全。現在我將用我微薄的俸祿，來繕寫這些奧妙的旨意。哪怕只是一言半字，都是我貝葉經中的心目。親自蒙受口頭傳授，希望沒有謬誤。用這些福祉，奉獻給太宗文皇帝。以及當今的皇帝、王公卿士、六姻親族。凡是所有的百姓，以及所有行動和覓食的眾生，都平等地共同修習。憑藉這個殊勝的基礎，最終升向正覺。 天
【English Translation】 English version: On the fifteenth day of the fifth month, at the Translation Bureau of Hongfu Monastery in Chang'an, the Tripiṭaka Master Xuanzang, by imperial decree, translated; the Śrāmaṇa Zhi Ren of Hongfu Monastery recorded; the Śrāmaṇa Ling Jun of Hongfu Monastery recorded; the Śrāmaṇa Dao Guan of Da Zongchi Monastery recorded; the Śrāmaṇa Dao Zhuo of Yaotai Monastery recorded; the Śrāmaṇa Ming Jue of Qingchan Monastery recorded; the Śrāmaṇa Bian Ji of Da Zongchi Monastery verified the text; the Śrāmaṇa Jing Mai of Fuzhong Monastery in Jianzhou verified the text; the Śrāmaṇa Xing You of Pujiu Monastery in Puzhou verified the text; the Śrāmaṇa Dao Zhi of Puguang Monastery verified the text; the Śrāmaṇa Xuan Zhong of Zhendi Monastery in Bianzhou verified the text; the Śrāmaṇa Ming 𤀹 of Hongfu Monastery corrected the characters; the Śrāmaṇa Xuan Ying of Da Zongchi Monastery corrected the characters; the Śrāmaṇa Xuan Mo of Hongfu Monastery verified the Sanskrit; the Śrāmaṇa Wen □ of Hongfu Monastery verified the meaning; the Śrāmaṇa Shen Tai of Qiyan Monastery in Puzhou verified the meaning; the Śrāmaṇa Dao Shen of Fajiang Monastery in Kuo Prefecture verified the meaning; the Śrāmaṇa Fa Xiang of Baochang Monastery verified the meaning; the Śrāmaṇa Hui Gui of Luohan Monastery verified the meaning; the Śrāmaṇa Ming Yan of Baocheng Monastery verified the meaning; the Śrāmaṇa Dao Hong of Da Zongchi Monastery verified the meaning; the Śrāmaṇa Xuanzang of Ci'en Monastery translated; Xu Jingzong, Silver Green Grand Master of Remonstrance, Acting Junior Preceptor to the Crown Prince, and Founding Baron of Gaoyang County, supervised and reviewed. The Inner Palace Attendant, Cavalry Commandant, and Bodhisattva Precept Disciple Guanzizai (Avalokiteśvara) of the Great Tang respectfully transcribed the newly translated scriptures and treatises from the Western Regions. May I use the remainder of my life to ensure that my aspiration for enlightenment does not diminish. I hope to circulate what has not yet been heard. I humbly believe that the sun of the Buddha is setting in the West, and the clouds of the true Dharma are dissipating. The stream of wisdom of Buddhism is flowing eastward, and the teachings of the Buddha are just beginning to spread. Rare auspicious signs and profound meanings are proclaimed in the scriptures. Extraordinary treasures and profound principles appear in the Dragon Palace. Drawing from its source, it travels far across the violent river. Its mysteries emerge from dilapidated houses and continue to spread for a long time. The Dharma Master Xuanzang is a dragon and elephant in Buddhism, and an egret in China. He traveled far to the Western Regions, dedicated himself to learning, and returned with Sanskrit scriptures, beginning the translation of the scriptures. As soon as the translation work began, he hoped that it could be circulated permanently in the world. I am very fortunate in this life to be able to hear the true Dharma. Although the field of merit I have cultivated may not be enough, and my inherent qualities may not be complete, I will now use my meager salary to transcribe these profound meanings. Even if it is just a word or half a word, it is the heart and soul of my palm-leaf manuscript. Having personally received oral transmission, I hope there are no errors. With these blessings, I dedicate them to Emperor Taizong Wen. And to the current emperor, princes, dukes, ministers, and relatives. May all the people, and all living beings that move and seek food, equally cultivate together. Relying on this excellent foundation, may they ultimately ascend to perfect enlightenment. Heaven
長十年(歲次癸丑)七月十八日愿主佛師妙廣
【現代漢語翻譯】 現代漢語譯本： 長十年（癸丑年）七月十八日，愿主佛師妙廣。
【English Translation】 English version: The 10th year of Chang (year Gui Chou), July 18th, [dedicated by] Yuanzhu Buddhist Teacher Miaoguang (Miaoguang: A Buddhist teacher's name).